Tusi's Ghayba: Selections

[Qa'im]

(salam)

 

I've decided to translate some sections from Tusi's Ghayba and post them to this thread. I will not be going by any particular order or grading standad, I will pretty much translate whatever I want. Sometime ago, I edited and translated a slew of ahadith from the book, and you can find that thread here.

 

You can find my mu`tabar Kamal ad-Deen translation here.

 

The following sections I am dealing with are a part of Shaykh at-Tusi's response to the historical Waqifa, who were the sect that believed that the 7th Imam (as) was the Mahdi.

 

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الكلام على الواقفة

Statements on the Waqifa

 

 

 وأما الذي يدل على فساد مذهب الواقفة الذين وقفوا في إمامة أبي الحسن موسى عليه السلام وقالوا: " إنه المهدي " فقولهم باطل بما ظهر من موته عليه السلام، واشتهر واستفاض، كما اشتهر موت أبيه وجده ومن تقدم من آبائه عليهم السلام. ولو شككنا لم ننفصل من الناووسية والكيسانية والغلاة والمفوضة الذين خالفوا في موت من تقدم من آبائه عليهم السلام. على أن موته اشتهر ما لم يشتهر موت أحد من آبائه عليهم السلام، لانه أظهر وأحضر (1) والقضاة والشهود، ونودي عليه ببغداد على الجسر وقيل: " هذا الذي تزعم الرافضة أنه حي لا يموت مات حتف أنفه " وما جرى هذا المجرى لا يمكن الخلاف فيه (2)

 

And as for that which invalidates the Waqifi sect, which has stopped (waqifu) at the Imamate of Abu’l Hasan Musa عليه السلام and has said, “He is the Mahdi”. Their saying is false due to what has manifested from his عليه السلام death, which is well-known and widely reported, just like the death of his father, his grandfather, and all who came before from his forefathers عليهم السلام. If we were to doubt [the death of Abu’l Hasan Musa عليه السلام], we would be no different from the Nawusiyya, the Kaysaniyya, the ghulat, and the Mufawwida, who have differed in regards to the deaths of those who came before him from his forefathers عليهم السلام. His death was more widely-reported than any of his forefathers عليهم السلام, because it was more apparent and more extant. [And there were] judges, witnesses, and a proclamation about it in Baghdad upon the bridge. And it said: “This is the one whom the Rafida allege is alive and does not die – he died and [his soul] passed from his nose (i.e. he died a natural death)”. And from all that has reached us, there is no possibility of dispute in it.

 

2 - فروى يونس بن عبد الرحمن قال: حضر الحسين بن علي الرواسي جنازة أبي إبراهيم عليه السلام. فما وضع على شفير القبر، إذا رسول من سندي بن شاهك قد أتى أبا المضا (1) خليفته - وكان مع الجنازة - أن أكشف وجهه للناس قبل أن تدفنه حتى يروه صحيحا لم يحدث به حدث. قال: وكشف عن وجه مولاي حتى رأيته وعرفته، ثم غطي وجهه وأدخل قبره صلى الله عليه (2).

 

  Yunus b. `Abd ar-Rahman narrated. He said: al-Husayn b. `Ali ar-Rawasi attended the funeral of Abu Ibrahim عليه السلام, so when he was placed into the grave, a messenger from Sindi b. Shahik had met al-Mada, who was his representative – and he was with the funeral – to [tell him to] unveil his face for the people prior to his burial, so that they may see him properly and that nothing had happened with him. He said: And he uncovered the face of my Master until I saw him and recognized him. Then, his face was covered and he was entered into his grave. May Allah bless him.

 

  3 - وروى محمد بن عيسى بن عبيد العبيدي قال: أخبرتني رحيم (3) أم ولد الحسين بن علي بن يقطين - وكانت امرأة حرة فاضلة قد حجت نيفا وعشرين حجة - عن سعيد مولى أبي الحسن عليه السلام - وكان يخدمه في الحبس ويختلف في حوائجه - أنه حضره حين مات كما يموت الناس من قوة إلى ضعف إلى أن قضى عليه السلام (4).

 

  And Muhammad b. `Isa b. `Ubayd al-`Ubaydi narrated. He said: Rahima, the mother of al-Husayn b. `Ali b. Yaqtin, informed me – and she was a virtuous freewoman who had performed Hajj twenty-seven times – from Sa`eed the slave of Abu’l Hasan عليه السلام – who used to serve him in prison and fulfill various of his needs – that he had attended to him when he died. He died just as the people die, from strength to weakness.

 

   4 – وروى محمد بن خالد البرقي، عن محمد بن عباد (5) المهلبي قال: لما حبس هارون الرشيد أبا إبراهيم موسى عليه السلام وأظهر الدلائل والمعجزات وهو في الحبس تحير الرشيد، فدعا يحيى بن خالد البرمكي (6) فقال له: يا أبا علي أما ترى ما نحن فيه من هذه العجائب، ألا تدبر في أمر هذا الرجل تدبيرا يريحنا من غمه ؟ فقال له يحيى بن خالد البرمكي: الذي أراه لك يا أمير المؤمنين أن تمنن عليه وتصل (1) رحمه، فقد – والله – أفسد علينا قلوب شيعتنا. وكان يحيى يتولاه، وهارون لا يعلم ذلك. فقال هارون: انطلق إليه وأطلق عنه الحديد، وأبلغه عني السلام، وقل له: يقول لك ابن عمك: إنه قد سبق مني فيك يمين أني لا أخليك حتى تقر لي بالاساءة، وتسألني العفو عما سلف منك، وليس عليك في إقرارك عار، ولا في مسألتك إياي منقصة. وهذا يحيى بن خالد (هو) (2) ثقتي ووزيري، وصاحب أمري، فسله بقدر ما أخرج من يميني وانصرف راشدا      And Muhammad b. Khalid al-Barqi narrated from Muhammad b. `Ibad al-Muhallabi. He said: When Harun ar-Rashid had put Abu Ibrahim Musa عليه السلام in prison, and the indicators [to his Imamate] and the miracles became manifest as he was in prison, ar-Rashid was perplexed. So he called for Yahya b. Khalid al-Barmaki and said to him: O Abu `Ali, do you not see what we see from these astonishing works? Do you not contemplate over the affair of this man and think to relieve us from worrying about him? So Yahya b. Khalid al-Barmaki said to him: In my viewpoint, O commander of the faithful, you must wish him well and send him to his blood relatives, for, by Allah, he has corrupted the hearts of our followers for us. And Yahya had taken him (i.e. Imam al-Kadhim) as his Master, but Harun did not know that. So Harun said: Go to him, remove the iron from him, and give him my salaam on my behalf. And say to him: Your cousin says to you: I have sworn upon my right [hand] regarding you that I will not leave you (i.e. free you) until you acknowledge that you have mistreated me, and that you ask for my forgiveness for what you have done. There is no embarrassment upon you in such a decision [to apologize], nor is there disgrace in asking me [for my forgiveness]. And this is Yahya b. Khalid; he is my trustee, my vizier, and the owner of my affairs, so ask him by that which I have sworn upon my right [hand] for, and be gone with guidance.

 

   - 5قال محمد بن عباد (4): فأخبرني موسى بن يحيى بن خالد: أن أبا إبراهيم عليه السلام قال ليحيى: يا أبا علي أنا ميت، وإنما بقي من أجلي أسبوع، أكتم موتي وائتني يوم الجمعة عند الزوال، وصل علي أنت وأوليائي فرادى، وانظر إذا سار هذا الطاغية إلى الرقة، وعاد إلى العراق لا يراك ولا تراه لنفسك، فإني رأيت في نجمك ونجم ولدك ونجمه أنه يأتي عليكم فاحذروه. ثم قال: يا أبا علي أبلغه عني: يقول لك موسى بن جعفر: رسولي يأتيك يوم الجمعة فيخبرك بما ترى، وستعلم غدا إذا جاثيتك بين يدي الله من الظالم والمعتدي على صاحبه، والسلام. فخرج يحيى من عنده، واحمرت عيناه من البكاء حتى دخل على هارون فأخبره بقصته وما رد عليه، فقال [ له ] (5) هارون: إن لم يدع النبوة بعد أيام فما أحسن حالنا. فلما كان يوم الجمعة توفي أبو إبراهيم عليه السلام، وقد خرج هارون إلى المدائن قبل ذلك، فأخرج إلى الناس حتى نظروا إليه، ثم دفن عليه السلام ورجع الناس، فافترقوا فرقتين: فرقة تقول: مات، وفرقة تقول: لم يمت (1) (

 

  Muhammad b. `Ibad said: Musa b. Yahya b. Khalid informed me that Abu Ibrahim عليه السلام said to Yahya: O Abu `Ali, I am dying, and only one week remains from my life. Conceal my death, and come to me at noon on Friday. Pray upon me solitarily with my supporters, and see when this tyrant goes to ar-Raqqa. When he returns to Iraq, he should not see you, nor should you see him yourself; for I have seen in your star, and in the star of your offspring, and in his star that he will pursue you – so avoid him. Then, he said: O Abu `Ali, tell him on my behalf: Musa b. Ja`far says to you: My messenger will come to you on Friday, and he will inform you of what you see (i.e. Imam al-Kadhim’s death), and you will know tomorrow when I will make you kneel in front of Allah for the oppression and aggression. Salaam. So Yahya left him, and his eyes reddened from weeping until he entered upon Harun and informed him of his story and what was told him. So Harun said to him: If he leaves prophethood after [these] days, we would be in a better state. So when Friday came, Abu Ibrahim عليه السلام passed away, and Harun had left to the cities prior to that. So he (i.e. al-Kadhim’s body) was taken out so that they may see him. Then, he عليه السلام was buried, and the people returned. They then split into two groups: A group that said, “He died”, and a group that said, “He did not die”.

 

…

 

- 7وروى محمد بن يعقوب (4) عن علي بن إبراهيم، عن محمد بن عيسى بن عبيد، عن الحسن بن محمد بن بشار (5) قال حدثني شيخ (6) من أهل قطيعة (7) الربيع من العامة ممن كان يقبل قوله، قال: جمعنا السندي بن شاهك ثمانين رجلا من الوجوه المنسوبين إلى الخير فأدخلنا على موسى بن جعفر عليه السلام، وقال لنا السندي: يا هؤلاء انظروا إلى هذا الرجل هل حدث به حدث ؟ فإن أمير المؤمنين لم يرد به سوء، وإنما ننتظر به أن يقدم ليناظره (1) وهو صحيح موسع عليه في جميع أموره فسلوه وليس لنا هم إلا النظر إلى الرجل في فضله وسمته. فقال موسى بن جعفر عليه السلام: أما ما ذكره من التوسعة وما أشبهها فهو على ما ذكر، غير أني أخبركم أيها النفر إني قد سقيت السم في سبع تمرات وأنا غدا أخضر وبعد غد أموت، فنظرت إلى السندي بن شاهك يضطرب ويرتعد مثل السعفة (2).

 

  And Muhammad b. Ya`qub narrated from `Ali b. Ibrahim from Muhamamd b. `Isa b. `Ubayd from al-Hasan b. Muhammad b. Bashar. He said: An `ammi shaykh from the people of Qati`at ar-Rabi` (a locale in Baghdad) whose sayings are acceptable said: as-Sindi b. Shahik gathered eighty men from the respected and noble classes with us, and we entered upon Musa b. Ja`far عليه السلام. And al-Sindi said to us: O you, look at this man – has anything happened to him? For surely, the commander of the faithful would not want anything detestable for him. But rather, he is waiting for him to debate him while he is well in all of his affairs. So, ask him. [The Shaykh said:] And we had no concerns except looking to the man in his virtue and his countenance. So Musa b. Ja`far said: As for what you have mentioned from the explanation (?) and what which is similar to it, then they are not as he mentioned. However, O group, I inform you that I have been given poison in seven dates. Tomorrow I will turn green, and after tomorrow I will die. So I looked to as-Sindi b. Shahik, who was disturbed and had shuddered like a leaf.

 

فموته عليه السلام أشهر من أن يحتاج إلى ذكر الرواية به، لان المخالف في ذلك يدفع الضرورات، والشك في ذلك يؤدي إلى الشك في موت كل واحد من آبائه وغيرهم فلا يوثق بموت أحد. على أن المشهور عنه عليه السلام أنه وصى إلى ابنه علي بن موسى عليه السلام وأسند إليه أمره بعد موته، والاخبار بذلك أكثر من أن تحصى، نذكر منها طرفا ولو كان حيا باقيا لما احتاج إليه (3).

 

  For his (as) death would be so conspicuous that there would be no need for narrations about it, as disagreement in that would be opposing realities, and doubt in that would lead to doubt in the deaths of everyone from his forefathers and others – so no one’s death would be established.  The popular opinion about him (as) is that he had deputed his son `Ali b. Musa (as) and transferred his command to him after his death, and the reports about that are more than countless. We will mention some of them, for if he (Musa b. Ja`far) had been alive and remaining, he would not have needed it (i.e. to depute ar-Rida).

 

To be continued. Follow this thread!

Edited August 16, 2014 by Qa'im

[Ya Aba 3abdillah]

JazakAllah for the efforts.

[Chaotic Muslem]

 Dose that book say anything about Kisani cult?

[Qa'im]

 Dose that book say anything about Kisani cult?

 

Yes. If you'd like, I can translate that section before continuing with the section on the Waqifiyya.

[Chaotic Muslem]

Yes. If you'd like, I can translate that section before continuing with the section on the Waqifiyya.

That would be more chronologically appropriate.

[Qa'im]

True, but the Waqifi comments are earlier in Tusi's book, and probably more relevant to us. Anyway, the section on the Kaysaniyya is brief, so I'll include it in the next post.

[Chaotic Muslem]

True, but the Waqifi comments are earlier in Tusi's book, and probably more relevant to us. Anyway, the section on the Kaysaniyya is brief, so I'll include it in the next post.

 

Mahdawiya is very important and is very relevant to every Muslim generation. Today it is being attacked by many so we will hear allegations and accusations against it from pretty much everyone. Although the scope of this book is not to provide proof for Mahdawiyah through hadiths from prophet and other Imams but if the book is covering the story of many sub sects/cults that emerged from early days of Islam up until Imam Askari who believed in Ghayibah of one of these Imams, we can see that Mahdawyiah was very relevant present from early days in Islam.

Also, there is another allegation and it is a very common one that i think many have heard of. There are those who say that Ghaybah was late creation by Shia. They made up this concept because they didn't know what to do without an Imam after Imam Hasan Askari. In this book, Ghayibah is the main topic and it is covering it from many angles including its presence from early days in Islam as in the case of Kisani sect/cult.

 

We should pay attention that Tusi wrote his book to well formed Shia community but our Imams addressed these errors in deduction of the Ghaybah issue since early on. They did it gradually. They were working on less well formed community that comes from diverse backgrounds of religion and culture. If i may postulate, I think our Imams acknowledged that humans couldn't detach fully from what they were raised upon. They went on single error fixation.

In the hadiths regarding Kisanis we can see these error fixations very clearly. I think a similar method should be presented to the growing Shia community in the west which comes with diverse background and pre assumptions.

 

I highly recommend my brothers and sisters who have difficulty in accepting the Mahdawyia cause and whom have difficulty is refuting the allegation made against it, to carefully analyze these narrations about people who lived similar dilemmas. I highly recommend them to spend time reading Imam's answers that gave keys to us that allow us to tell lies from truths, to be able to differentiate between what's correct and what seems like correct.

 

Imams in the Kisani narrations did not deny Ghayibah nor they denied Mahdawyiah.

They affirmed the belief that at the End of Times, a nan from the progeny of prophet, from Imam Ali and Fatimah zahra sons will be the Mahdi.

They also affirmed that this man will go through Ghaiybah.

They denied that the Mahdi will be afflicted by death during his ghaibah.

They rejected the analog made between Imam Mahdi case and Prophet Esa case.

 

 

If you will cover the sects/cults that believed that imam Baqir and Imam Sadiq were the awaited Mahdi, we can also see the Imams affirming and denying other few details regarding the case of the Mahdi which will be very helpful when we reach to the Waqf upon Imam Musa.

[Qa'im]

Here is his section on the Kaysaniyya. There are other parts of his book where the Kaysaniyya are mentioned.

 

وأما وفاة محمد بن علي بن الحنفية وبطلان قول من ذهب إلى إمامته، فقد بيناه فيما مضى من الكتاب (3)، وعلى هذه الطريقة إذا بينا أن المهدي من ولد الحسين عليه السلام بطل قول المخالف في إمامته عليه السلام (4). ويزيده بيانا:  

 

And as for the passing of Muhammad b. `Ali b. al-Hanifiyya and the refutation of those who had moved to his Imamate, we have already previously explained it in this book. And upon this method, if we were to explain that the Mahdi is from the descendants of al-Husayn عليه السلام, the saying of one who opposes his عليه السلام Imamate would be invalid. And we will add two clarifications to this

 

:   159 - ما رواه الحسين بن سعيد، عن حماد بن عيسى، عن ربعي بن عبد الله عن الفضيل بن يسار قال: قال لي أبو جعفر عليه السلام: لما توجه الحسين عليه السلام إلى العراق دفع إلى أم سلمة زوج النبي صلى الله عليه وآله وسلم الوصية والكتب وغير ذلك وقال لها: إذا أتاك أكبر ولدي فادفعي إليه ما [ قد ] (5) دفعت إليك، فلما قتل الحسين عليه السلام أتى علي بن الحسين عليه السلام أم سلمة فدفعت إليه كل شئ أعطاها الحسين عليه السلام (1).  

 

al-Husayn b. Sa`eed narrated from Hamad b. `Isa from Rab`I b. `Abdillah from al-Fudayl b. Yasar.

 

He said: Abu Ja`far عليه السلام said to me: When al-Husayn عليه السلام was heading to Iraq, he had given Umm Salama, the wife of the Prophet صلى الله عليه وآله وسلم the wasiyya, the books, and other things; and said to her, “When my eldest son meets you, give him that which I am giving you”. So when al-Husayn عليه السلام was killed, `Ali b. al-Husayn عليه السلام met Umm Salama, she had given him everything that al-Husayn عليه السلام had given her.  

 

160 - وروى سعد بن عبد الله، عن محمد بن عيسى بن عبيد، عن يونس بن عبد الرحمن، عن الحسين بن ثوير بن أبي فاختة، عن أبي عبد الله عليه السلام قال: لا تعود الامامة في أخوين بعد الحسن والحسين عليهما السلام، ولا يكون بعد علي بن الحسين عليه السلام إلا في الاعقاب وأعقاب الاعقاب (2).

 

Sa`d b. `Abdillah narrated from Muhammad b. `Isa b. `Ubayd from Yunus b. `Abd ar-Rahman from al-Husayn b. Thuwayr b. Abi Fakhita from Abu `Abdillah عليه السلام.

 

He said: The Imamate will not return to two brothers after al-Husayn and al-Husayn عليهما السلام, nor will it go to anyone after `Ali b. al-Husayn عليه السلام except a descendant and a descendant of a descendant.

 

وما جرى بين محمد بن الحنفية وعلي بن الحسين عليه السلام ومحاكمتهما إلى الحجر معروف (3) لا نطول بذكره هاهنا.

 

And there was also a famous incident [regarding who the Imam would be after al-Husayn عليه السلام] between Muhammad b. al-Hanifiyya and `Ali b. al-Husayn عليه السلام, and they sought a verdict at the [black] Stone. We will not lengthen this [book] with its mentioning.

Edited August 15, 2014 by Qa'im

[Chaotic Muslem]

The above shows that the Tusi attempted to disprove Ibn Alhanafia Mahdisim through proving that he was not an Imam. Once you prove that Ibn Alhanafiah was not Imam then there is no need to go into further details about his Mahdisim.

 

Tusi used one of many keys left by the Imams that can lead us to find out who will be the coming Mahdi. Imams said that he will be :

 

1- An Imam

2- From Imam Ali line

3- From Fatima Al-zahara line

4- From Imam Husain line.

 

 

These are very important keys that we shall keep in mind. There are Waqifis and there are Zaidis as well who shall ponder over these narrations. There are also those who have not decided yet which way to follow.

 

But I think that we can still benefit from the Kisani story details. Imams did not use the Imamah proof as the only way to disprove the claims of the Ghayibah of Muhamad bin Alhanafia.

 

There are 2 personalities that if we studied their biographies, we will get a good insight about how Imam Sadiq disproved the occultation of Ibn Alhanafiah despite that 2 previous imams lived before him whom they witnessed the emergence of Kisaniah.

Sayyid Al Himyari and Hayyan Al Sarraj (I hope that brother Islamic salvation translate something about Hayan AlSarraj soon)

 

 

 

 

al-Sayyid al-Ḥimyarī(521 words)

Kadi, Wadad

, abū hās̲h̲im ismāʿīl b. Muḥammad b. Yazīd b. Rabīʿa b. Mufarrig̲h̲, a S̲h̲īʿī poet and a grandson of the poet Ibn Mufarrig̲h̲ al-Ḥimyarī [q.v.]. He was born to Ibāḍī parents about 105/723, grew up in Baṣra, and died in Bag̲h̲dād or Wāsiṭ between 173/789 and 179/795. At a young age, he adopted with great fervour the doctrine of the Kaysāniyya [q.v.] S̲h̲īʿa, believing in the imāmate and occultation of Muḥammad b. al-Ḥanafiyya [q.v.] and his return as the Mahdī [q.v.]. Twelver S̲h̲īʿī authorities, both mediaeval and modern, claim that he later converted to Imāmism ( tad̲j̲aʿfara …

 

 

 

When a little later Muhammed Ibn al-Hanafiyya mysteriously disappeared, without leaving a trace, the belief gained wide currency that he was not dead but that he had taken up his secret abode in the wooded mountains of Radhwa, where as the prince of peace he stood at the head of a Messianic Kingdom and whence in the fulness of Time he would manifest himself to extend the blessings of a Messianic existence to the rest of mankind. The depth of this belief may be gained from the fact that nearly one hundred years later two highly gifted Arabic poets, as-Sayyid al-Himyari and Kuthayyir, dedicated their genuine and inspired art to the propagation of this faith. The poems which celebrate Muhammed Ibn al Hanafiyya as the Messiah are marked by a religious fervor and depth of feeling which is seldom matched in discipline-loving Islam.

The second quote was taken from non Muslim book about Messianism in Islam. It has some errors concerning the disappearance of ibn Alhanafia. 

 

Sayyid Muhammad Himyari, the well known poet during the Umayyad period, relates that he used to hold exaggerated beliefs about Muhammad b. Hanafiyya, including the belief that he was in occultation. For a long time he held such erroneous beliefs until that time, as he says, God favored him and he was saved from them by Imam Sadiq's right guidance. The event is described thus by him:

When I was fully convinced about the Imamate of Ja'far b. Muhammad [sadiq] through well demonstrated proof, I went to see him one day and asked him: "O son of the Prophet, there are traditions about the occurrence of occultation that have reached us from your forefathers which regard occultation among the definite things. Would you kindly inform me as to whom these traditions speak?" The Imam replied: "This occultation will occur for the sixth of my descendants. He is the twelfth Imam after the Prophet, of whom the first is 'Ali b. Abi Talib and the last is the Qa'im, Baqiyyat Allah (the Remnant of God), and the Master of the Age. I solemnly declare that even if his occultation lasts for as long as the age of Noah, he will not leave this world until he rises and fills it with justice and equity."

Sayyid Himyari adds:

When I heard this from my master Ja'far b. Muhammad the truth became evident for me. I apologized to him for the erroneous belief that I held before that and composed a poem on the subject

 

The story of Sayyid Al Himyari was not only preserved in Shia narration books , it was also preserved in literature books due to the fact that he was a poet and that he wrote poems which included mention of Ahl Albait.

 

So, although Sayyid Al Himyari taja'far (turned Ja'fary) later on, his story shows that the belief in occultation was not invented later by confused Shia after the death of their 11th Imam. The belief in an occultation was there since early days of Islam no matter how mysterious it may look like ( I bet it looks as mysterious in our times  as the people of the cave in their time).

 

Briefly, I'll translate the poem of Kuthayyir because it is simpler than the poems of Sayyid AlHimyari:

 

 

 

ألا إن الأئمـــــــــة مـــــــــن قــــــــريش ***ولاة الحـــــــــق أربعـــــــــة ســـــــــواء

علـــــــي والثلاثـــــــة مـــــــن بنيـــــــه***هــــم الأســـــباط ليس بهـــــم خفـــــاء

فســـــــبط ســـــــبط إيمـــــــان وبــــــر***وســـــــــــبط غيبتـــــــــــه كــــــــــربلاء

وســـــبط لا يـــــذوق المـــــوت حـــــتى***يقــــــود الخـــــــيل يقدمــــــه اللــــــواء

تغيـــــــب لا يـــــــرى فيهــــــم زمانــــــا***برضـــــوى عنــــــده عســــــل ومــــــاء

 

 

 

 

 

Verily, The Quraish Imams , the Rulers by the Haq are four: Ali and the three from his sons, they are the Asbat (referring to Quranic resemblance and maybe the hadiths about them because the as bat are the daughter's sons, prophet grandsons from his daughter Fatima and ibn a;hanafia was not a son of fatima).

One of them is  sibt of Iman and goodness, the other has been taken away by on Karbala. And there is the Sibt that never dies before he ride the horse and lead in battle. He is now hidden and cannot be seen among people , will be hiding for long time in the mountain of Radhwa where he has honey and water.

 

I am going to translate portion of Sayyid Himyari poem as well so we can end up with decent observations

 

وما كان قولي في ابن خولة مطنبا***معاندة مني لنسل المطيّب

ولكن روينا عن وصيّ محمد***وما كان فيما قال بالمتكذّب

بأن وليّ الأمر يُفقد لا يُرى***ستيراً كفعل الخائف المترقّب

فتقسم أموال الفقيد كأنّما***تغيّبه بين الصفيح المنصّب

فيمكث حيناً ثمّ ينبع نبعة***كنبعة جدّي من الأفق كوكب

يسير بنصر الله من بيت ربّه***على سؤدد منه وأمر مسبّب

يسير إلى أعداءه بلواءه***فيقتلهم قتلا كحرّان مغضب

My excessive praise of Ibn Khawla (Ibn Alhanafia) before was not due to an animosity between me and the pure progeny.

But narrations reached us from the Wasi of Muhamad (Imam Ali), and Ima ali is never a liar

He said (The guardian / ruler will be missed and not seen, will be hidden, frightful and apprehensive.

The money of the hidden will be divided (between his heirs ) as if he was deceased.

 He will stay ridden for a while then he will sprung like a comet ?

He will carry the flag of the victory from the Kabah to the enemies and vanquish them.

 

 

 

From these 2 poems we can see that the occultation was the main indicator of the Mahisim of Ibn Alhanafia for the Kisania cult. They were not aware of the rules of the Imamah. 

They did not believe in his death. They thought he was alive (But Hayyan Al Sarraj had another interesting theory).

The poems called him "wali AlAmr" and "Al Qa'im" and "AlMahdi"

He will be afraid , he will be hidden.

His money will be divided as if he was dead.

He will not be seen during his occultation.

There is links between him and the Asbat

There is a link between him and Radhwa mountain.

Sayyid Al Himyari also mentions in his poem that his state during Kisania was a state of a man influenced by Judaism and Christianity.

 

So they managed to pick up the Tashayyu, to pick up the Mahdisim, to pick up the occultation beliefs. But they fail to be able to apply them on the correct person. Sayyid Al Himyari was a good person, very good person. He was not Sayyid by blood, Imam Sadiq called him the Sayyid-Master of the poets.

Edited August 15, 2014 by Chaotic Muslem

[Chaotic Muslem]

Before going with brother Islamic salvation of what was narrated about Hayyan Al Sarraj, I feel that I have missed an important point that can be learned from the above historical events.

 

It is very common objection that we might have asked or heard or answered. How can Imam Mahdi live for long time, it sounds like a fantasy tale.

Well in one of the above narrations, Imam Sadiq made a gesture which is sufficient for the mindful. He did not only informed us that Imam Mahdi will/ might live for very long time, he did not only confirmed this but also gave a resemblance of Prophet Noah long life. We do have many other examples but we usually tend to forget them and frown when we hear such stories about Imam Mahdi.

 

 

 

 

 

 

ما روي في حيان السراج و احتجاج أبي عبد الله (عليه السلام) عليه في محمد بن الحنفية

 

What has been narrated about Hayyan al-Sarraj (the Saddler) and the argument of Abi Abdillah عليه السلام against him about (in regards) Muhammad b. al-Hanafiyya

حمدويه، قال حدثنا الحسن بن موسى، قال حدثني محمد بن أصبغ، عن مروان بن مسلم، عن بريد العجلي، قال، : دخلت على أبي عبد الله (عليه السلام) فقال لي لو كنت سبقت قليلا أدركت حيان السراج، قال، و أشار إلى موضع في البيت، فقال و كان هاهنا جالسا فذكر محمد بن الحنفية و ذكر حياته و جعل يطريه و يقرظه، فقلت له يا حيان أ ليس تزعم و يزعمون و تروي و يروون لم يكن في بني إسرائيل شي‏ء إلا و هو في هذه الأمة مثله قال بلى، قال، فقلت فهل رأينا و رأيتم أو سمعنا و سمعتم بعالم مات على أعين الناس فنكح نساؤه و قسمت أمواله و هو حي لا يموت فقام و لم يرد علي شيئا

 

568. Hamdawayh who said: narrated to us al-Hasan b. Musa who said: narrated to me Muhammad b. Asbagh from Marwan b. Muslim from Burayd al-Ijli who said: I entered upon Abi Abdillah عليه السلام so he said to me: if you had come in a little earlier you would have met Hayyan al-Sarraj (the Saddler), he (Burayd) said: and he (al-Sadiq) pointed out a place in the house and said - he (i.e. Hayyan) was sat there, so he (i.e. Hayyan) mentioned Muhammad b. al-Hanafiyya and talked about his life (continued existence) - and he began praising him and extolling him. So I (i.e. al-Sadiq) said to him: O Hayyan! don't you and others claim (believe) - and don't you and others narrate - that: there is nothing that happened to the Bani Israil except that it is also to occur (its like) in this Ummah, he (i.e. Hayyan) said: yes, he (i.e. al-Sadiq) said: so I said: so have we or you seen - or have we or you heard - an Alim - who died in the estimation of the people (lit. upon their eyes i.e. as far as the people were concerned), so his wives were married off (again), and his wealth (inheritance) was redistributed, while he is still alive not dead?!, so he (i.e. Hayyan) stood up (to leave) and did not answer me anything.

حمدويه، قال حدثنا الحسن بن موسى، قال روى أصحابنا، عن عبد الرحمن بن الحجاج، قال، : قال أبو عبد الله (عليه السلام) أتاني ابن عم لي يسألني أن آذن لحيان السراج فأذنت له، فقال لي يا أبا عبد الله إني أريد أن أسألك عن شي‏ء أنا به عالم إلا أني أحب أن أسألك عنه، أخبرني عن عمك محمد بن علي مات قال، قلت أخبرني أبي أنه كان في ضيعة له فأتى فقيل له أدرك عمك قال، فأتيته و قد كانت أصابته غشية فأفاق، فقال لي ارجع إلى ضيعتك، قال، فأبيت، فقال لترجعن، قال، فانصرفت فما بلغت الضيعة حتى أتوني فقالوا أدركه فأتيته فوجدته قد اعتقل لسانه، فدعا بطست، و جعل يكتب وصيته فما برحت حتى غمضته و غسلته و كفنته و صليت عليه و دفنته، فإن كان هذا موتا فقد و الله مات، قال، فقال لي رحمك الله شبه على أبيك، قال، قلت يا سبحان الله أنت تصدف على قلبك قال، فقال لي و ما الصدف على القلب قال، قلت الكذب

 

569. Hamdawayh who said: narrated to us al-Hasan b. Musa who said: our companions narrated from Abd al-Rahman b. al-Hajjaj who said: Abu Abdillah عليه السلام said - one of the sons of my paternal uncle came to me asking me to allow Hayyan al-Sarraj (the Saddler) (to come in to meet me), so I allowed him (granted him permission), so he (Hayyan) said to me: O Aba Abdillah - I want to ask you about something, I am knowledgeable about it, except that I would like to ask you about it - inform me about your paternal uncle - Muhammad b. Ali - did he die? He (al-Sadiq) said: I said: my father (al-Baqir) informed me that he was in one of his properties (landed estates), so they came to him - and it was said to him: go to your paternal uncle, he (al-Baqir) said: so I came to him, and he was overcome by unconsciousness, then he came to (regained his senses), so he (Ibn al-Hanafiyya) said to me: return to your property, he (al-Baqir) said: I refused, so he said: you must return, he said: so I left - so I had not reached the property when they came to me (again) and said: go to him, so I came to him and found that his tongue had been arrested (seized i.e. he could not talk anymore), so he called for a tray, and began writing his will, so I did not leave (depart from there) until I closed his eyes, and washed him, and enshrouded him, and prayed over him, and buried him, so if this is death - then he has - by Allah - died! He (al-Sadiq) said: so he said to me: may Allah have mercy on you, it was made to appear so to your father, he (al-Sadiq) said: I said: glory be to Allah! you turn away upon your heart! He (al-Sadiq) said: so he said to me: and what is turning away upon the heart? he said: I said: lying (to it).

حدثني الحسين بن الحسن بن بندار القمي، قال حدثني سعد بن عبد الله بن أبي خلف القمي، قال أخبرنا أحمد بن محمد بن عيسى و محمد بن عبد الجبار الذهلي، عن العباس بن معروف، عن عبد الله بن الصلت أبي طالب، عن حماد بن عيسى قال و حدثني علي بن إسماعيل و يعقوب بن يزيد، عن حماد بن عيسى، عن الحسين بن المختار القلانسي عن عبد الله بن مسكان، قال، : دخل حيان السراج على أبي عبد الله (عليه السلام) فقال له يا حيان ما يقول أصحابك في محمد بن علي الحنفية قال يقولون هو حي يرزق، فقال أبو عبد الله (عليه السلام) حدثني أبي أنه كان فيمن عاده في مرضه و فيمن أغمضه و فيمن أدخله حفرته، و تزوج نساؤه و قسم ميراثه، قال، فقال حيان إنما مثل محمد بن الحنفية في هذه الأمة مثل عيسى ابن مريم، فقال ويحك يا حيان شبه على أعدائه فقال بلى شبه على أعدائه، قال فتزعم أن أبا جعفر عدو محمد بن علي لا و لكنك تصدف يا حيان، و قد قال الله عز و جل في كتابه سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آياتِنا سُوءَ الْعَذابِ بِما كانُوا يَصْدِفُونَ، فقال أبو عبد الله (عليه السلام) فتبت إلى الله من كلام حيان ثلاثين يوما

 

570. Narrated to me al-Husayn b. al-Hasan b. Bundar al-Qummi who said: narrated to me Sa’d b. Abdallah b. Abi Khalaf al-Qummi who said: reported to us Ahmad b. Muhammad b. Isa and Muhammad b. Abd al-Jabbar al-Dhuhli from al-Abbas b. Ma’ruf from Abdallah b. al-Salt Abi Talib from Hammad b. Isa, he (i.e. Sa’d) said: and narrated to me Ali b. Ismail and Yaqub b. Yazid from Hammad b. Isa from al-Husayn b. al-Mukhtar al-Qulanasi from Abdallah b. Muskan who said: Hayyan al-Sarraj (the Saddler) entered upon Abi Abdillah, so he said to him: O Hayyan, what do your companions say about Muhammad b. Ali al-Hanafiyya? he said: they say: he is alive and given sustenance, so Abu Abdillah said: my father narrated to me that he was from among those who visited him in his sickness, and from those who closed his eyes, and from those who made him enter into his grave (lowered him into his pit), and his women are married off, and his inheritance has been divided up, he said: so Hayyan said: the similitude of Muhammad b. al-Hanafiyya in this Ummah is like that of Isa b. Maryam, so he said: woe be upon you O Hayyan!, it was made to appear so (i.e. other than the reality) to his (i.e. Isa’s) enemies (i.e. who were trying to kill him), so he said: yes, it was made to appear so to his enemies, he said: so you claim that Aba Ja’far was an enemy of Muhammad b. Ali (Ibn al-Hanafiyya)!? Nay, rather, you are turning away O Hayyan, and Allah Mighty and Majestic has said in His book ‘So who is a greater wrongdoer (more unjust) than him who denies (rejects/belies) the signs of Allah, and turns away from them? Soon We shall requite those who turn away from Our signs with a terrible punishment because of their turning away’ (6:157), so Abu Abdillah said: and I sought repentance from Allah (turned to Him) from the words of Hayyan for thirty days (i.e. because of their severity)

From brothers Islamic Salvation thread.

Hayyan Alsarraj was an ardent Kisani who lived during Imam Sadiq period. He had many encounters with Imam Sadiq where they had conversed and their conversation was memorized and reported in our books. The narrations can tell us few things : Hayyan beliefs, Hayyan assumptions and innovations and Imam Sadiq opinion about them all.

 

The first narration is important, It is bringing a very common method through which the innovators construct beliefs that have no basis but they make them look like as if they do have basis. Usually our scholars teach us that whatever happened in the previous nations shouldn't all be happening again to us. Some of it for sure but not every fine detail.

In this case, Imam Sadiq treated this issue in more smart move, he asked the man an istifham istinkari, the imam meant to say that the method of using the belief that whatever happened in previous nations should happen on this nation, then construct beliefs that are blasphemous is not a good method. But instead of trying to disprove the man method through negation, he did it through confirmation.

He asked him ,but in reality he told him, that there were no men who lived in previous nations who appeared dead to their people but they were alive in reality , whom their women remarried and whom their money was divided on their heirs.

No narration of such a man reached us. Imam implied that there is no narration that such a man will exist.

Which bring us to prophet Esa, whom his enemies were tricked and thought he died. Prophet Esa didn't have women.

 

Pay attention to the tactics used by the Imam, the clear meaning and the implied meaning that can be deduced. Pay attention to the details that the Imam is leaving for us as pointers towards the characteristics of the Mahdi, either by confirmation or by negation.

 

 

 

The second narration

Hayyan asked Imam Sadiq a sly question with intention to argue with him the case of the death of Ibn AlHanafiya. Imam caught the intention of Hayyan and went on telling the details of the last day of Ibn Al Hanafyiah until he was buried in grave, then he turned to Hayyan and said "If this story is describing a dead man then the man is dead"

The issue of death sometimes can be used as well in some allegation or accusation against Imam Mahdi. If you are going to read the hadith of Waqifa, you will encounter a number of them. How to determine that a man died or not?

Also, some may use the hadiths of longevity of the age of Imam Mahdi to incorrectly support that he might look like dead but will not be dead ( I guess they have this movies idea of that poison that makes the body paralyzed and look like dead when it is not dead really)

Nay, that's severely is incorrect.

Imam will live long life while hidden and protected from un-accidental deaths. When the prophet was poisoned, he died. When Imam Ali was stabbed, he died. Sayyida Fatima died young at the age of 18 after few months of the incident of the door. So they are not immune , and once they are dead then they are dead.

Pay close attention to these sort of narrations and try to figure out what was the Imam denying exactly. Was it the general idea that they may live long or was it the assumption of the questioner that an Imam's body may go through the natural death process then wakes up again before the Raj'ah.

 

 

Third narration

 

I think  that it is very important for the Muslims in the west to acquainted themselves with the story of prophet Esa as we , the shia, narrate it. In the golden age of Islamic empire, there were many new converts from various backgrounds. There was a freedom of speech and expression, freedom of religion (to some extent).

I think the case was not far away from modern day spiritualists, those who pick and collect a number of beliefs and random practices them make up their own assortment of religion. (This book changed my life  :squeez:   sort of thinking)

There is also this link between what we used to hear when we are kids, link that cannot dissolve quickly. I think Imams didn't work to cut such links but they worked on correcting the errors that come up with these links. Just remember that what prophet brought is the complete truth and if there is a missing info that somehow makes the Islamic narration looks deficient, then work on that and try to learn what the Imams tuaght us instead of filing the gap with your own fantasies.

 

 

Sorry brother Qa'im for the interruption. You can carry on, Im leaving 

Salam

[Qa'im]

(Continuation of post #1):

 

  8 - فمن ذلك ما رواه محمد بن يعقوب الكليني (4)، عن محمد بن الحسن، عن سهل بن زياد، عن محمد بن علي وعبيدالله بن المرزبان (5)، عن ابن سنان قال: دخلت على أبي الحسن موسى عليه السلام - من قبل أن يقدم العراق بسنة - وعلي إبنه جالس بين يديه، فنظر إلي وقال: يا محمد [ أما إنه ] (1) سيكون في هذه السنة حركة فلا تجزع لذلك، قال: قلت: وما يكون جعلني الله فداك فقد أقلقتني (2) ؟ قال: أصير إلى هذه الطاغية (3) أما إنه لا يبدأني (4) منه سوء (5) ومن الذي يكون بعده قال: قلت: وما يكون جعلني الله فداك (6) ؟ قال: يضل الله الظالمين ويفعل الله ما يشاء (7). قال قلت: وما ذلك جعلني الله فداك ؟ قال: من ظلم ابني هذا حقه وجحده إمامته من بعدي كان كمن ظلم علي بن أبي طالب عليه السلام إمامته وجحده حقه (8) بعد رسول الله صلى الله عليه وآله وسلم، قال: قلت: والله لئن مد الله لي في العمر لاسلمن له حقه ولاقرن بإمامته. قال: صدقت يا محمد يمد الله في عمرك وتسلم له حقه عليه السلام وتقر له بإمامته وإمامة من يكون بعده، قال: قلت: ومن ذاك ؟ قال: ابنه محمد، قال: قلت: له الرضا والتسليم (1).

 

     

From that which was narrated by Muhammad b. Ya`qub al-Kulayni from Muhammad b. al-Hasan from Sahl b. Ziyad from Muhammad b. `Ali and `Ubaydallah b. al-Marzaban from ibn Sinan.

 

He said: I entered upon Abu’l Hasan Musa عليه السلام a year before he went to Iraq, and his son, `Ali, was sitting in front of him. So he looked to me and said: O Muhammad, in this year there will be a disturbance, but do not be worried by it. He said: I said: And what will that be; may Allah make me your ransom? It has worried me. He said: I will go to this tyrant, but he will not receive any evil from me, nor from the one who will be after me. He said: I said: And who will that be; may Allah make me your ransom? He said: Allah will cause the unjust to go astray, and Allah does whatever He pleases. He said: I said: And what is that; may Allah make me your ransom? He said: Whoever oppresses the right of this son of mine and denies his Imamate after me will be like those who oppressed `Ali b. Abi Talib عليه السلام of his Imamate and denied his right after the Messenger of Allah صلى الله عليه وآله وسلم. He said: I said: By Allah, if Allah were to extend my life, I will submit to his right and declare his Imamate. He said: You have told the truth, O Muhammad, may Allah lengthen your life, and make you submit to his عليه السلام right, and make you declare his Imamate and the Imamate of he who will come after him. He said: I said: And who is that? He said: His son Muhammad. He said: I said: For him is contentedness and submission.

 

9 - عنه (2)، عن أحمد بن مهران، عن محمد بن علي، عن محمد بن سنان وإسماعيل بن عباد القصري (3) جميعا، عن داود الرقي قال: قلت لابي إبراهيم عليه السلام: جعلت فداك إني قد كبر (4) سني فخذ بيدي (وانقذني) (5) من النار، (من صاحبنا بعدك) (6) ؟ فأشار إلى إبنه أبي الحسن عليه السلام فقال: هذا صاحبكم من بعدي  

 

From him from Ahmad b. Mehran from Muhammad b. `Ali from Muhammad b. Sinan and Isma`il b. `Ibad al-Qasri together from Dawud ar-Raqqi.

 

He said: I said to Abu Ibrahim عليه السلام: May I be your ransom, I am an elder in my age, so take my hand [and save me] from the Fire, [who is our master after you]? So he pointed to his son Abu’l Hasan عليه السلام and said: This is your master after me.

 

 

10 - عنه (8)، عن الحسين بن محمد، عن معلى بن محمد، عن أحمد بن محمد بن عبد الله (9)، عن الحسن، عن ابن أبي عمير، عن محمد بن اسحاق بن عمار (1) قال: قلت لابي الحسن الاول عليه السلام: ألا تدلني على (2) من آخذ منه ديني ؟ فقال: هذا ابني علي إن أبي أخذ بيدي فأدخلني إلى قبر رسول الله صلى الله عليه وآله وسلم وقال: يا بني إن الله قال: (إني جاعل في الارض خليفة) (3) وإن الله عزوجل إذا قال قولا وفى به (

 

 

From him from al-Husayn b. Muhammad from Mu`alla b. Muhammad from Ahmad b. Muhammad b. `Abdillah from al-Hasan from ibn Abi `Umayr from Muhammad b. Is`haq b. `Ammar.

 

He said: I said to Abu’l Hasan the First عليه السلام: Can you guide me to one from whom I can take my religion? So he said: This is my son, `Ali. Verily, my father took me by the hand and we went to the grave of the Messenger of Allah صلى الله عليه وآله وسلم, and he said: O my son, Allah says, “I am placing a vicegerent (khalifa) upon the Earth” (2:30), and surely, when Allah عزوجل says a saying, He honours it.

 

1 - عنه (5)، عن محمد بن يحيى (6)، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن الحسين بن نعيم الصحاف (7) قال: كنت أنا وهشام بن الحكم وعلي بن يقطين (8) ببغداد، فقال علي بن يقطين: كنت عند العبد الصالح عليه السلام [ جالسا فدخل عليه إبنه علي ] (9) فقال لي: يا علي بن يقطين هذا علي سيد ولدي، أما إني [ قد ] (10) نحلته كنيتي، فضرب هشام براحته (11) جبهته، ثم قال: ويحك كيف قلت ؟ فقال علي بن يقطين: سمعته والله منه كما قلت. فقال هشام: إن الامر (والله) (12) فيه من بعده (13).  

 

From him from Muhammad b. Yahya from Ahmad b. Muhammad b. `Isa from al-Hasan b. Mahbub from al-Husayn b. Nu`aym as-Sahhaf.

 

He said: I, Hisham b. al-Hakam, and `Ali b. Yaqteen were in Baghdad, and `Ali b. Yaqteen said: I was sitting in the presence of the Righteous Servant and his son `Ali had entered upon him. So he told me: O `Ali b. Yaqteen, this `Ali is the master of my sons, and I have gifted him with my kunya. So Hisham struck his forehead and his palm, then said: Woe to you! How do you say [that]? So `Ali b. Yaqteen said: I heard, by Allah, from him as I said. Then Hisham said: Then the affair [by Allah] is in him (ar-Rida) after him (al-Kadhim).  

 

12 - عنه (1)، عن عدة من أصحابنا، عن أحمد بن محمد بن عيسى، عن معاوية بن حكيم (2)، عن نعيم القابوسي (3)، عن أبي الحسن موسى عليه السلام [ أنه ] (4) قال: ابني علي (5) أكبر ولدي وآثرهم (6) عندي وأحبهم إلي وهو ينظر معي في الجفر ولم ينظر فيه إلا نبي أو وصي نبي (7).  

 

From him from several of our companions from Ahmad b. Muhammad b. `Isa from Mu`awiya b. Hakeem from Nu`aym al-Qabusi from Abu’l Hasan Musa عليه السلام that he had said: My son, `Ali, is the eldest of my sons, I take him to be the most virtuous of them, and he is the most beloved of them to me. He looks into the Jafr with me, and no one looks into it except a prophet or a deputy of a prophet.

 

 

13 - عنه (8)، عن أحمد بن مهران، عن محمد بن علي، عن محمد بن سنان وعلي بن الحكم جميعا، عن الحسين بن المختار (9) 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 (1).  

 

From him from Ahmad b. Mehran from Muhammad b. `Ali from Muhammad b. Sinan and `Ali b. al-Hakam together from al-Husayn b. al-Mukhtar.

 

He said: Tablets came to us from Abu’l Hasan عليه السلام while he was in prison [on which it was written]: My instructions to my eldest son is that he does this and does that, and not to give anything to fulan until he meets you or until Allah descrees death upon me.  

 

14 - عنه (2)، عن أحمد بن مهران، عن محمد بن علي، عن زياد بن مروان القندي - [ وكان من الواقفة ] (3) قال: دخلت على أبي إبراهيم عليه السلام وعنده أبو الحسن إبنه فقال لي: يا زياد هذا إبنى علي، أن (4) كتابه كتابي، وكلامه كلامي، ورسوله رسولي، وما قال فالقول قوله (5).   From him from Ahmad b. Mehran from Muhammad b. `Ali from Ziyad b. Marwan al-Qindi – [and he was from the Waqifa]. He said: I entered upon Abu Ibrahim عليه السلام, and with him was his son Abu’l Hasan. So he said to me: O Ziyad, this is my son `Ali. His writing is my writing, and his words are my words, and his messengers are my messengers. So whatever he says, then the saying is his saying.

 

  - عنه (6)، عن أحمد بن مهران، عن محمد بن علي، عن محمد بن الفضل، عن المخزومي (7) - وكانت أمه من ولد جعفر بن أبي طالب - قال بعث إلينا أبو الحسن موسى عليه السلام فجمعنا ثم قال [ لنا ] (8): أتدرون لم جمعتكم ؟ (1) فقلنا: لا قال: " اشهدوا أن ابني هذا وصيي والقيم بأمري وخليفتي من بعدي " من كان له عندي دين فليأخذه من ابني هذا، ومن كانت له عندي عدة فليتنجزها (2) منه ومن لم يكن له بد من لقائي فلا يلقني إلا بكتابه (       From him from Ahmad b. Mehran from Muhammad b. `Ali from Muhammad b. al-Fadl from al-Makhzoomi – and his mother was from the descendants of Ja`far b. Abi Talib.

 

He said: Abu’l Hasan Musa عليه السلام appeared to us and gathered us. Then, he said [to us]: Do you know why I have gathered you? So we said: No. He said: Testify that this son of mine is my deputy, and the one taking my place, and my vicegerent (khalifati) after me. Whoever has a debt [to be collected] from me must take it from this son of mine, and whoever has a promise from me must seek it from him, and whoever must meet me cannot meet me except through his consent.

[Qa'im]

عنه (4)، عن أحمد بن مهران، عن محمد بن علي، عن أبي علي الخزاز، عن داود بن سليمان (5) قال: قلت لابي إبراهيم عليه السلام: إني أخاف أن يحدث حدث ولا ألقاك فأخبرني عن الامام بعدك ؟ فقال: ابني فلان - يعني أبا الحسن عليه السلام (6).

 

 

From him from Ahmad b. Mehran from Muhammad b. `Ali from Abu `Ali al-Khazzaz from Dawud b. Sulayman.

 

He said: I said to Abu Ibrahim عليه السلام: I fear that something will happen and I will not [be able to] meet you, so inform me of who the Imam will be after you. So he said: My son, fulan – meaning, Abu’l Hasan عليه السلام.

 

 

  17 - وبهذا الاسناد، عن ابن مهران، عن محمد بن علي، عن سعيد بن أبي الجهم (7) عن نصر بن قابوس (8) قال: قلت لابي إبراهيم عليه السلام: إني سألت أباك عليه السلام من الذي يكون بعدك ؟ فأخبرني أنك أنت هو، فلما توفي أبو عبد الله عليه السلام ذهب الناس يمينا وشمالا وقلت: بك أنا وأصحابي فأخبرني من الذي يكون من بعدك من ولدك ؟ قال: إبني فلان (1).

 

 

And by this isnad from ibn Mehran from Muhammad b. `Ali from Sa`eed b. Abu’l Jahm from Nasr b. Qabus.

 

He said: I said to Abu Ibrahim عليه السلام: I asked your father عليه السلام, “Who will come after you?” Then he informed me that that you were the one. So when Abu `Abdillah عليه السلام passed away, the people went back and forth, while I and my companions spoke by you. So inform me of he who will come after you from your sons. He said: My son, fulan.

 

 

  - عنه (2)، عن أحمد، عن محمد بن علي، عن الضحاك بن الاشعث (3)، عن داود بن زربي (4) قال: جئت إلى أبي إبراهيم عليه السلام بمال (قال) (5): فأخذ بعضه وترك بعضه، فقلت: أصلحك الله لاي شئ تركته عندي ؟ فقال: إن صاحب هذا الامر يطلبه منك، فلما جاء نعيه بعث إلي أبو الحسن الرضا عليه السلام، فسألني ذلك المال، فدفعته إليه (6).

 

 

From him from Ahmad from Muhammad b. `Ali from ad-Dahhak b. al-Ash`ath from Dawud b. Zarbi.

 

He said: I came to Abu Ibrahim عليه السلام with money. He said: Take some of it and leave some of it. So I said: May Allah set you aright, for what reason did you leave it with me? So he said: Verily, the master of this affair will demand it from you. So when his obituary came, Abu’l Hasan ar-Rida عليه السلام appeared to me and asked me for that money, and I gave it to him.

 

 

  - عنه (1)، عن أحمد بن مهران، عن محمد بن علي، عن علي بن الحكم (2)، عن عبد الله بن إبراهيم بن علي بن عبد الله بن جعفر بن أبي طالب (3)، عن يزيد بن سليط (4) في حديث طويل عن أبي إبراهيم عليه السلام أنه قال في السنة التي قبض عليه السلام فيها إني أؤخذ في هذه السنة، والامر [ هو ] (5) إلى إبني علي، سمي علي فأما علي الاول فعلي بن أبي طالب وأما (علي) (6) الآخر فعلي بن الحسين عليهما السلام، أعطي فهم الاول وحلمه ونصره ووده وذمته [ ومحنته ] (7) ومحنة الآخر، وصبره على ما يكره تمام الخبر (8).

 

 

From him from Ahmad b. Mehran from Muhammad b. `Ali from `Ali b. al-Hakam from `Abdillah b. Ibrahim b. `Ali b. `Abdillah b. Ja`far b. Abi Talib from Yazeed b. Sulayt in a long hadith from Abu Ibrahim عليه السلام that he said in the year that he عليه السلام passed away: I will be taken away in this year, and the affair will go to my son `Ali. He is named after two `Alis – the first `Ali is `Ali b. Abi Talib, and the other is `Ali b. al-Husayn عليهما السلام. He will be given the understanding of the first, as well as his forbearance, his victory, his love, his piety, and the plight of the other, and his patience upon that which he hates – until the end of the report.

 

 

20 - وروى، أبو الحسين محمد بن جعفر الاسدي، عن سعد بن عبد الله، عن جماعة من أصحابنا منهم محمد بن الحسين بن أبي الخطاب والحسن بن موسى الخشاب ومحمد بن عيسى بن عبيد، عن محمد بن سنان عن الحسن بن الحسن - في حديث له - قال: قلت لابي الحسن موسى عليه السلام: أسألك ؟ فقال: سل إمامك فقلت: من تعني ؟ فإني لا أعرف إماما غيرك قال: هو علي إبني قد نحلته كنيتي. قلت: سيدي أنقذني من النار، فإن أبا عبد الله عليه السلام قال: إنك أنت القائم بهذا الامر ! قال: أو لم أكن قائما ؟ ثم قال: يا حسن ما من إمام يكون قائما في أمة إلا وهو قائمهم، فإذا مضى عنهم فالذي يليه هو القائم والحجة حتى يغيب عنهم، فكلنا قائم فاصرف جميع ما كنت تعاملني به إلى إبني علي، [ والله ] (1) والله ما أنا فعلت ذاك به، بل الله فعل به ذاك حبا (2).

 

 

And Abu’l Husayn Muhammad b. Ja`far al-Asadi narrated from Sa`d b. `Abdillah from a group from our companions, among whom was Muhammad b. al-Husayn b. Abu’l Khattab and al-Hasan b. Musa al-Khashab and Muhammad b. `Isa b. `Ubayd from Muhammad b. Sinan from al-Hasan b. al-Hasan – in a hadith of his – he said:

 

I said to Abu’l Hasan Musa عليه السلام: Shall I ask you? So he said: Ask your Imam. So I said: Who do you mean? For I know of no Imam besides you. He said: He (i.e. the other Imam) is my son `Ali, whom I have given my kunya. I said: My master, save me from the Fire, for surely, Abu `Abdillah عليه السلام said: Verily, you are the Qa’im with this affair! He said: Am I not a Qa’im? Then, he said: O Hasan, there is not an Imam who is established for this Umma except that he is their Qa’im. So if he passes away from them, then the one whom he leaves for them is the Qa’im and the hujja until he is occulted from them. So we are all Qa’im, thus, behave with my son `Ali just as you have behaved with me. By Allah, it is not I who has done this, rather it is Allah who does with it whatever He loves.

 

 

- وروى أحمد بن إدريس، عن علي بن محمد بن قتيبة (3)، عن الفضل بن شاذان النيشابوري، عن محمد بن سنان وصفوان بن يحيى وعثمان بن عيسى، عن موسى بن بكر قال: كنت عند أبي إبراهيم عليه السلام فقال لي: إن جعفرا عليه السلام كان يقول: سعد امرؤ لم يمت حتى يرى خلفه من نفسه، ثم أومأ بيده إلى إبنه علي فقال: هذا وقد أراني الله خلفي من نفسي (4).

 

 

Ahmad b. Idris narrated from `Ali b. Muhammad b. Qutayba from al-Fadl b. Shadhan an-Nishapuri from Muhammad b. Sinan and Safwan b. Yahya and `Uthman b. `Isa from Musa b. Bakr. He said: I was in the presence of Abu Ibrahim عليه السلام, so he said to me: Ja`far عليه السلام used to say: Happy is a man who does not die until he sees his own offspring. Then he pointed to his son `Ali and said: This is the one from my own offspring whom Allah has shown me.

 

 

  22 - عنه (5)، عن سعد بن عبد الله، عن محمد بن عيسى بن عبيد، عن علي بن الحكم وعلي بن الحسن بن نافع (6)، عن هارون بن خارجة قال: قال لي هارون بن سعد العجلي (7): قد مات إسماعيل الذي كنتم تمدون إليه أعناقكم، وجعفر شيخ كبير يموت غدا أو بعد غد، فتبقون بلا إمام. فلم أدر ما أقول: فأخبرت أبا عبد الله عليه السلام بمقالته فقال: هيهات هيهات أبى الله - والله - أن ينقطع هذا الامر حتى ينقطع الليل والنهار، فإذا رأيته فقل له: هذا موسى بن جعفر يكبر ونزوجه ويولد له فيكون خلفا إن شاء الله تعالى (1).

 

 

From him from Sa`d b. `Abdillah from Muhammad b. `Isa b. `Ubayd from `Ali b. al-Hakam and `Ali b. al-Hasan b. Nafi` from Harun b. Kharja.

 

 

He said: Harun b. Sa`d al-`Ijli said to me: Isma`il, the one to whom your necks were inclining to [in allegiance], has died, and Ja`far is an elderly shaykh who will die tomorrow or after tomorrow, so you will remain without an Imam. I did not know what to say, so I informed Abu `Abdillah عليه السلام of his saying, and he said: Never, never! Allah rejects – by Allah – that this affair would be cut so long that the days and nights endure. If you see him, then say to him: This Musa b. Ja`far will grow, marry, and father an offspring who will be a successor by the will of Allah تعالى.

 

 

- وفي خبر آخر: قال أبو عبد الله عليه السلام في حديث طويل: يظهر صاحبنا وهو من صلب هذا وأومأ بيده إلى موسى بن جعفر عليه السلام فيملاها عدلا كما ملئت جورا وظلما وتصفو له الدنيا (2).

 

 

And in another narration: Abu `Abdillah عليه السلام said in a long hadith: Our Patron will appear, and he is from the loins of this one – and he pointed to Musa b. Ja`far عليه السلام with his hand – so he will fill it (i.e. the Earth) with justice as it would be fraught with injustice and oppression; and the world will be made pure for him.

Edited August 16, 2014 by Qa'im

[Qa'im]

24 - وروى أيوب بن نوح، عن الحسن بن علي بن فضال قال: سمعت علي بن جعفر يقول: كنت عند أخي موسى بن جعفر عليه السلام - كان والله حجة [ الله في الارض ] (3) بعد أبي صلوات الله عليه - إذ طلع إبنه 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: يا علي لابد من أن تمضي مقادير الله في ولي برسول الله صلى الله عليه وآله وسلم أسوة، وبأمير المؤمنين وفاطمة والحسن والحسين عليهم السلام، وكان هذا قبل أن يحمله هارون الرشيد في المرة الثانية بثلاثة أيام تمام الخبر (4).

 

 

And Ayyub b. Nuh narrated from al-Hasan b. `Ali b. Faddal.

 

He said: I heard `Ali b. Ja`far say: I was with my brother Musa b. Ja`far عليه السلام – he was, by Allah, the hujja [of Allah upon His Earth] after my father صلوات الله عليه – when his son `Ali came. So he (i.e. Musa b. Ja`far) said to me: O `Ali, this is your master, and he is to my rank as I was to my father. So may Allah make you steadfast upon His religion. So I wept, and I said to myself: By Allah, he has announced his death to me. So he said: O `Ali, there is no choice except that I fulfill the decree of Allah regarding me, like the Messenger of Allah صلى الله عليه وآله وسلم, Amir al-Mu’mineen, Fatima, al-Hasan, and al-Husayn عليهم السلام.

 

And this was said three days before Harun ar-Rashid had taken him the second time.

 

 

والاخبار في هذا المعنى أكثر من أن تحصى، وهي موجودة في كتب الامامية معروفة ومشهورة من أرادها وقف عليها من هناك، وفي هذا القدر ها هنا كفاية إن شاء الله تعالى

 

 

And there are more narrations on this topic than can be counted, and they are included in the prominent and famous books of the Imamiyya. Whoever wishes may refer to them, but in this work, these [narrations] are sufficient, God-willingly.

 

(End of the chapter on the nass of Imam ar-Rida (as))

[Chaotic Muslem]

Quick comments:

 

(salam)

 

I've decided to translate some sections from Tusi's Ghayba and post them to this thread. I will not be going by any particular order or grading standad, I will pretty much translate whatever I want. Sometime ago, I edited and translated a slew of ahadith from the book, and you can find that thread here.

 

You can find my mu`tabar Kamal ad-Deen translation here.

 

The following sections I am dealing with are a part of Shaykh at-Tusi's response to the historical Waqifa, who were the sect that believed that the 7th Imam  (as) was the Mahdi.

 

--

 

 

 

الكلام على الواقفة

Statements on the Waqifa

 

 

 وأما الذي يدل على فساد مذهب الواقفة الذين وقفوا في إمامة أبي الحسن موسى عليه السلام وقالوا: " إنه المهدي " فقولهم باطل بما ظهر من موته عليه السلام، واشتهر واستفاض، كما اشتهر موت أبيه وجده ومن تقدم من آبائه عليهم السلام. ولو شككنا لم ننفصل من الناووسية والكيسانية والغلاة والمفوضة الذين خالفوا في موت من تقدم من آبائه عليهم السلام. على أن موته اشتهر ما لم يشتهر موت أحد من آبائه عليهم السلام، لانه أظهر وأحضر (1) والقضاة والشهود، ونودي عليه ببغداد على الجسر وقيل: " هذا الذي تزعم الرافضة أنه حي لا يموت مات حتف أنفه " وما جرى هذا المجرى لا يمكن الخلاف فيه (2)

 

And as for that which invalidates the Waqifi sect, which has stopped (waqifu) at the Imamate of Abu’l Hasan Musa عليه السلام and has said, “He is the Mahdi”. Their saying is false due to what has manifested from his عليه السلام death, which is well-known and widely reported, just like the death of his father, his grandfather, and all who came before from his forefathers عليهم السلام. If we were to doubt [the death of Abu’l Hasan Musa عليه السلام], we would be no different from the Nawusiyya, the Kaysaniyya, the ghulat, and the Mufawwida, who have differed in regards to the deaths of those who came before him from his forefathers عليهم السلام. His death was more widely-reported than any of his forefathers عليهم السلام, because it was more apparent and more extant. [And there were] judges, witnesses, and a proclamation about it in Baghdad upon the bridge. And it said: “This is the one whom the Rafida allege is alive and does not die – he died and [his soul] passed from his nose (i.e. he died a natural death)”. And from all that has reached us, there is no possibility of dispute in it.

 

2 - فروى يونس بن عبد الرحمن قال: حضر الحسين بن علي الرواسي جنازة أبي إبراهيم عليه السلام. فما وضع على شفير القبر، إذا رسول من سندي بن شاهك قد أتى أبا المضا (1) خليفته - وكان مع الجنازة - أن أكشف وجهه للناس قبل أن تدفنه حتى يروه صحيحا لم يحدث به حدث. قال: وكشف عن وجه مولاي حتى رأيته وعرفته، ثم غطي وجهه وأدخل قبره صلى الله عليه (2).

 

  Yunus b. `Abd ar-Rahman narrated. He said: al-Husayn b. `Ali ar-Rawasi attended the funeral of Abu Ibrahim عليه السلام, so when he was placed into the grave, a messenger from Sindi b. Shahik had met al-Mada, who was his representative – and he was with the funeral – to [tell him to] unveil his face for the people prior to his burial, so that they may see him properly and that nothing had happened with him. He said: And he uncovered the face of my Master until I saw him and recognized him. Then, his face was covered and he was entered into his grave. May Allah bless him.

 

  3 - وروى محمد بن عيسى بن عبيد العبيدي قال: أخبرتني رحيم (3) أم ولد الحسين بن علي بن يقطين - وكانت امرأة حرة فاضلة قد حجت نيفا وعشرين حجة - عن سعيد مولى أبي الحسن عليه السلام - وكان يخدمه في الحبس ويختلف في حوائجه - أنه حضره حين مات كما يموت الناس من قوة إلى ضعف إلى أن قضى عليه السلام (4).

 

  And Muhammad b. `Isa b. `Ubayd al-`Ubaydi narrated. He said: Rahima, the mother of al-Husayn b. `Ali b. Yaqtin, informed me – and she was a virtuous freewoman who had performed Hajj twenty-seven times – from Sa`eed the slave of Abu’l Hasan عليه السلام – who used to serve him in prison and fulfill various of his needs – that he had attended to him when he died. He died just as the people die, from strength to weakness.

 

   4 – وروى محمد بن خالد البرقي، عن محمد بن عباد (5) المهلبي قال: لما حبس هارون الرشيد أبا إبراهيم موسى عليه السلام وأظهر الدلائل والمعجزات وهو في الحبس تحير الرشيد، فدعا يحيى بن خالد البرمكي (6) فقال له: يا أبا علي أما ترى ما نحن فيه من هذه العجائب، ألا تدبر في أمر هذا الرجل تدبيرا يريحنا من غمه ؟ فقال له يحيى بن خالد البرمكي: الذي أراه لك يا أمير المؤمنين أن تمنن عليه وتصل (1) رحمه، فقد – والله – أفسد علينا قلوب شيعتنا. وكان يحيى يتولاه، وهارون لا يعلم ذلك. فقال هارون: انطلق إليه وأطلق عنه الحديد، وأبلغه عني السلام، وقل له: يقول لك ابن عمك: إنه قد سبق مني فيك يمين أني لا أخليك حتى تقر لي بالاساءة، وتسألني العفو عما سلف منك، وليس عليك في إقرارك عار، ولا في مسألتك إياي منقصة. وهذا يحيى بن خالد (هو) (2) ثقتي ووزيري، وصاحب أمري، فسله بقدر ما أخرج من يميني وانصرف راشدا      And Muhammad b. Khalid al-Barqi narrated from Muhammad b. `Ibad al-Muhallabi. He said: When Harun ar-Rashid had put Abu Ibrahim Musa عليه السلام in prison, and the indicators [to his Imamate] and the miracles became manifest as he was in prison, ar-Rashid was perplexed. So he called for Yahya b. Khalid al-Barmaki and said to him: O Abu `Ali, do you not see what we see from these astonishing works? Do you not contemplate over the affair of this man and think to relieve us from worrying about him? So Yahya b. Khalid al-Barmaki said to him: In my viewpoint, O commander of the faithful, you must wish him well and send him to his blood relatives, for, by Allah, he has corrupted the hearts of our followers for us. And Yahya had taken him (i.e. Imam al-Kadhim) as his Master, but Harun did not know that. So Harun said: Go to him, remove the iron from him, and give him my salaam on my behalf. And say to him: Your cousin says to you: I have sworn upon my right [hand] regarding you that I will not leave you (i.e. free you) until you acknowledge that you have mistreated me, and that you ask for my forgiveness for what you have done. There is no embarrassment upon you in such a decision [to apologize], nor is there disgrace in asking me [for my forgiveness]. And this is Yahya b. Khalid; he is my trustee, my vizier, and the owner of my affairs, so ask him by that which I have sworn upon my right [hand] for, and be gone with guidance.

 

   - 5قال محمد بن عباد (4): فأخبرني موسى بن يحيى بن خالد: أن أبا إبراهيم عليه السلام قال ليحيى: يا أبا علي أنا ميت، وإنما بقي من أجلي أسبوع، أكتم موتي وائتني يوم الجمعة عند الزوال، وصل علي أنت وأوليائي فرادى، وانظر إذا سار هذا الطاغية إلى الرقة، وعاد إلى العراق لا يراك ولا تراه لنفسك، فإني رأيت في نجمك ونجم ولدك ونجمه أنه يأتي عليكم فاحذروه. ثم قال: يا أبا علي أبلغه عني: يقول لك موسى بن جعفر: رسولي يأتيك يوم الجمعة فيخبرك بما ترى، وستعلم غدا إذا جاثيتك بين يدي الله من الظالم والمعتدي على صاحبه، والسلام. فخرج يحيى من عنده، واحمرت عيناه من البكاء حتى دخل على هارون فأخبره بقصته وما رد عليه، فقال [ له ] (5) هارون: إن لم يدع النبوة بعد أيام فما أحسن حالنا. فلما كان يوم الجمعة توفي أبو إبراهيم عليه السلام، وقد خرج هارون إلى المدائن قبل ذلك، فأخرج إلى الناس حتى نظروا إليه، ثم دفن عليه السلام ورجع الناس، فافترقوا فرقتين: فرقة تقول: مات، وفرقة تقول: لم يمت (1) (  

 

  Muhammad b. `Ibad said: Musa b. Yahya b. Khalid informed me that Abu Ibrahim عليه السلام said to Yahya: O Abu `Ali, I am dying, and only one week remains from my life. Conceal my death, and come to me at noon on Friday. Pray upon me solitarily with my supporters, and see when this tyrant goes to ar-Raqqa. When he returns to Iraq, he should not see you, nor should you see him yourself; for I have seen in your star, and in the star of your offspring, and in his star that he will pursue you – so avoid him. Then, he said: O Abu `Ali, tell him on my behalf: Musa b. Ja`far says to you: My messenger will come to you on Friday, and he will inform you of what you see (i.e. Imam al-Kadhim’s death), and you will know tomorrow when I will make you kneel in front of Allah for the oppression and aggression. Salaam. So Yahya left him, and his eyes reddened from weeping until he entered upon Harun and informed him of his story and what was told him. So Harun said to him: If he leaves prophethood after [these] days, we would be in a better state. So when Friday came, Abu Ibrahim عليه السلام passed away, and Harun had left to the cities prior to that. So he (i.e. al-Kadhim’s body) was taken out so that they may see him. Then, he عليه السلام was buried, and the people returned. They then split into two groups: A group that said, “He died”, and a group that said, “He did not die”.  

 

…  

 

- 7وروى محمد بن يعقوب (4) عن علي بن إبراهيم، عن محمد بن عيسى بن عبيد، عن الحسن بن محمد بن بشار (5) قال حدثني شيخ (6) من أهل قطيعة (7) الربيع من العامة ممن كان يقبل قوله، قال: جمعنا السندي بن شاهك ثمانين رجلا من الوجوه المنسوبين إلى الخير فأدخلنا على موسى بن جعفر عليه السلام، وقال لنا السندي: يا هؤلاء انظروا إلى هذا الرجل هل حدث به حدث ؟ فإن أمير المؤمنين لم يرد به سوء، وإنما ننتظر به أن يقدم ليناظره (1) وهو صحيح موسع عليه في جميع أموره فسلوه وليس لنا هم إلا النظر إلى الرجل في فضله وسمته. فقال موسى بن جعفر عليه السلام: أما ما ذكره من التوسعة وما أشبهها فهو على ما ذكر، غير أني أخبركم أيها النفر إني قد سقيت السم في سبع تمرات وأنا غدا أخضر وبعد غد أموت، فنظرت إلى السندي بن شاهك يضطرب ويرتعد مثل السعفة (2).

 

  And Muhammad b. Ya`qub narrated from `Ali b. Ibrahim from Muhamamd b. `Isa b. `Ubayd from al-Hasan b. Muhammad b. Bashar. He said: An `ammi shaykh from the people of Qati`at ar-Rabi` (a locale in Baghdad) whose sayings are acceptable said: as-Sindi b. Shahik gathered eighty men from the respected and noble classes with us, and we entered upon Musa b. Ja`far عليه السلام. And al-Sindi said to us: O you, look at this man – has anything happened to him? For surely, the commander of the faithful would not want anything detestable for him. But rather, he is waiting for him to debate him while he is well in all of his affairs. So, ask him. [The Shaykh said:] And we had no concerns except looking to the man in his virtue and his countenance. So Musa b. Ja`far said: As for what you have mentioned from the explanation (?) and what which is similar to it, then they are not as he mentioned. However, O group, I inform you that I have been given poison in seven dates. Tomorrow I will turn green, and after tomorrow I will die. So I looked to as-Sindi b. Shahik, who was disturbed and had shuddered like a leaf.

 

فموته عليه السلام أشهر من أن يحتاج إلى ذكر الرواية به، لان المخالف في ذلك يدفع الضرورات، والشك في ذلك يؤدي إلى الشك في موت كل واحد من آبائه وغيرهم فلا يوثق بموت أحد. على أن المشهور عنه عليه السلام أنه وصى إلى ابنه علي بن موسى عليه السلام وأسند إليه أمره بعد موته، والاخبار بذلك أكثر من أن تحصى، نذكر منها طرفا ولو كان حيا باقيا لما احتاج إليه (3).

 

  For his  (as) death would be so conspicuous that there would be no need for narrations about it, as disagreement in that would be opposing realities, and doubt in that would lead to doubt in the deaths of everyone from his forefathers and others – so no one’s death would be established.  The popular opinion about him  (as) is that he had deputed his son `Ali b. Musa  (as) and transferred his command to him after his death, and the reports about that are more than countless. We will mention some of them, for if he (Musa b. Ja`far) had been alive and remaining, he would not have needed it (i.e. to depute ar-Rida).

 

So, Tusi was great scholar, he made a summary but what went through his mind might be more than what he wrote. In the first he proved the known death of Imam Musa. Because once you prove that the Imam went through the process of death and it was mutawatir, frequently and overly reported event, then that disprove them being the Mahdi. As we have read in the case of Kisania and the imam Sadiq comments on their theories, we don't have narrations nor previous examples from previous nations that an imam appeared dead to people while he was not really dead, then they treated him as dead, remarried his women and divided his money while he is looking at them. So once tusk proves the death of Imam Musa through sufficient reports then the case is closed.

 

Also, those who have said " This is the one whom the Rafida allege is alive and does not die – he died"  were his killers. They were the nasibis. These words were not words of his Shia nor of his close companions nor of his forefathers nor his.

 

Lastly, Tusi mentioned an important point which is the last words of Imam Kadhim. Not last words on his death bed, but his will and wasiyah. Please remember that the issue of the wasia is pivotal for Shia even in their Shia sunni debates. We often ask the sunnis " how could the prophet know that he is going to die soon then leaves his newly born Ummah with the hypocrites and the rest of enemies without clear instructions of what they should do after him. Well, Imam Kadhim is the prophet's successor and he should provide his followers with instructions as well if he is to depart from this world or to go into occultation. So the content of the Wasia of Imam Kadhim is very important.

 

 

(Continuation of post #1):

 

  8 - فمن ذلك ما رواه محمد بن يعقوب الكليني (4)، عن محمد بن الحسن، عن سهل بن زياد، عن محمد بن علي وعبيدالله بن المرزبان (5)، عن ابن سنان قال: دخلت على أبي الحسن موسى عليه السلام - من قبل أن يقدم العراق بسنة - وعلي إبنه جالس بين يديه، فنظر إلي وقال: يا محمد [ أما إنه ] (1) سيكون في هذه السنة حركة فلا تجزع لذلك، قال: قلت: وما يكون جعلني الله فداك فقد أقلقتني (2) ؟ قال: أصير إلى هذه الطاغية (3) أما إنه لا يبدأني (4) منه سوء (5) ومن الذي يكون بعده قال: قلت: وما يكون جعلني الله فداك (6) ؟ قال: يضل الله الظالمين ويفعل الله ما يشاء (7). قال قلت: وما ذلك جعلني الله فداك ؟ قال: من ظلم ابني هذا حقه وجحده إمامته من بعدي كان كمن ظلم علي بن أبي طالب عليه السلام إمامته وجحده حقه (8) بعد رسول الله صلى الله عليه وآله وسلم، قال: قلت: والله لئن مد الله لي في العمر لاسلمن له حقه ولاقرن بإمامته. قال: صدقت يا محمد يمد الله في عمرك وتسلم له حقه عليه السلام وتقر له بإمامته وإمامة من يكون بعده، قال: قلت: ومن ذاك ؟ قال: ابنه محمد، قال: قلت: له الرضا والتسليم (1).

 

     

From that which was narrated by Muhammad b. Ya`qub al-Kulayni from Muhammad b. al-Hasan from Sahl b. Ziyad from Muhammad b. `Ali and `Ubaydallah b. al-Marzaban from ibn Sinan.

 

He said: I entered upon Abu’l Hasan Musa عليه السلام a year before he went to Iraq, and his son, `Ali, was sitting in front of him. So he looked to me and said: O Muhammad, in this year there will be a disturbance, but do not be worried by it. He said: I said: And what will that be; may Allah make me your ransom? It has worried me. He said: I will go to this tyrant, but he will not receive any evil from me, nor from the one who will be after me. He said: I said: And who will that be; may Allah make me your ransom? He said: Allah will cause the unjust to go astray, and Allah does whatever He pleases. He said: I said: And what is that; may Allah make me your ransom? He said: Whoever oppresses the right of this son of mine and denies his Imamate after me will be like those who oppressed `Ali b. Abi Talib عليه السلام of his Imamate and denied his right after the Messenger of Allah صلى الله عليه وآله وسلم. He said: I said: By Allah, if Allah were to extend my life, I will submit to his right and declare his Imamate. He said: You have told the truth, O Muhammad, may Allah lengthen your life, and make you submit to his عليه السلام right, and make you declare his Imamate and the Imamate of he who will come after him. He said: I said: And who is that? He said: His son Muhammad. He said: I said: For him is contentedness and submission.

 

9 - عنه (2)، عن أحمد بن مهران، عن محمد بن علي، عن محمد بن سنان وإسماعيل بن عباد القصري (3) جميعا، عن داود الرقي قال: قلت لابي إبراهيم عليه السلام: جعلت فداك إني قد كبر (4) سني فخذ بيدي (وانقذني) (5) من النار، (من صاحبنا بعدك) (6) ؟ فأشار إلى إبنه أبي الحسن عليه السلام فقال: هذا صاحبكم من بعدي  

 

From him from Ahmad b. Mehran from Muhammad b. `Ali from Muhammad b. Sinan and Isma`il b. `Ibad al-Qasri together from Dawud ar-Raqqi.

 

He said: I said to Abu Ibrahim عليه السلام: May I be your ransom, I am an elder in my age, so take my hand [and save me] from the Fire, [who is our master after you]? So he pointed to his son Abu’l Hasan عليه السلام and said: This is your master after me.

 

 

10 - عنه (8)، عن الحسين بن محمد، عن معلى بن محمد، عن أحمد بن محمد بن عبد الله (9)، عن الحسن، عن ابن أبي عمير، عن محمد بن اسحاق بن عمار (1) قال: قلت لابي الحسن الاول عليه السلام: ألا تدلني على (2) من آخذ منه ديني ؟ فقال: هذا ابني علي إن أبي أخذ بيدي فأدخلني إلى قبر رسول الله صلى الله عليه وآله وسلم وقال: يا بني إن الله قال: (إني جاعل في الارض خليفة) (3) وإن الله عزوجل إذا قال قولا وفى به (

 

 

From him from al-Husayn b. Muhammad from Mu`alla b. Muhammad from Ahmad b. Muhammad b. `Abdillah from al-Hasan from ibn Abi `Umayr from Muhammad b. Is`haq b. `Ammar.

 

He said: I said to Abu’l Hasan the First عليه السلام: Can you guide me to one from whom I can take my religion? So he said: This is my son, `Ali. Verily, my father took me by the hand and we went to the grave of the Messenger of Allah صلى الله عليه وآله وسلم, and he said: O my son, Allah says, “I am placing a vicegerent (khalifa) upon the Earth” (2:30), and surely, when Allah عزوجل says a saying, He honours it.

 

1 - عنه (5)، عن محمد بن يحيى (6)، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن الحسين بن نعيم الصحاف (7) قال: كنت أنا وهشام بن الحكم وعلي بن يقطين (8) ببغداد، فقال علي بن يقطين: كنت عند العبد الصالح عليه السلام [ جالسا فدخل عليه إبنه علي ] (9) فقال لي: يا علي بن يقطين هذا علي سيد ولدي، أما إني [ قد ] (10) نحلته كنيتي، فضرب هشام براحته (11) جبهته، ثم قال: ويحك كيف قلت ؟ فقال علي بن يقطين: سمعته والله منه كما قلت. فقال هشام: إن الامر (والله) (12) فيه من بعده (13).  

 

From him from Muhammad b. Yahya from Ahmad b. Muhammad b. `Isa from al-Hasan b. Mahbub from al-Husayn b. Nu`aym as-Sahhaf.

 

He said: I, Hisham b. al-Hakam, and `Ali b. Yaqteen were in Baghdad, and `Ali b. Yaqteen said: I was sitting in the presence of the Righteous Servant and his son `Ali had entered upon him. So he told me: O `Ali b. Yaqteen, this `Ali is the master of my sons, and I have gifted him with my kunya. So Hisham struck his forehead and his palm, then said: Woe to you! How do you say [that]? So `Ali b. Yaqteen said: I heard, by Allah, from him as I said. Then Hisham said: Then the affair [by Allah] is in him (ar-Rida) after him (al-Kadhim).  

 

12 - عنه (1)، عن عدة من أصحابنا، عن أحمد بن محمد بن عيسى، عن معاوية بن حكيم (2)، عن نعيم القابوسي (3)، عن أبي الحسن موسى عليه السلام [ أنه ] (4) قال: ابني علي (5) أكبر ولدي وآثرهم (6) عندي وأحبهم إلي وهو ينظر معي في الجفر ولم ينظر فيه إلا نبي أو وصي نبي (7).  

 

From him from several of our companions from Ahmad b. Muhammad b. `Isa from Mu`awiya b. Hakeem from Nu`aym al-Qabusi from Abu’l Hasan Musa عليه السلام that he had said: My son, `Ali, is the eldest of my sons, I take him to be the most virtuous of them, and he is the most beloved of them to me. He looks into the Jafr with me, and no one looks into it except a prophet or a deputy of a prophet.

 

 

13 - عنه (8)، عن أحمد بن مهران، عن محمد بن علي، عن محمد بن سنان وعلي بن الحكم جميعا، عن الحسين بن المختار (9) 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 (1).  

 

From him from Ahmad b. Mehran from Muhammad b. `Ali from Muhammad b. Sinan and `Ali b. al-Hakam together from al-Husayn b. al-Mukhtar.

 

He said: Tablets came to us from Abu’l Hasan عليه السلام while he was in prison [on which it was written]: My instructions to my eldest son is that he does this and does that, and not to give anything to fulan until he meets you or until Allah descrees death upon me.  

 

14 - عنه (2)، عن أحمد بن مهران، عن محمد بن علي، عن زياد بن مروان القندي - [ وكان من الواقفة ] (3) قال: دخلت على أبي إبراهيم عليه السلام وعنده أبو الحسن إبنه فقال لي: يا زياد هذا إبنى علي، أن (4) كتابه كتابي، وكلامه كلامي، ورسوله رسولي، وما قال فالقول قوله (5).   From him from Ahmad b. Mehran from Muhammad b. `Ali from Ziyad b. Marwan al-Qindi – [and he was from the Waqifa]. He said: I entered upon Abu Ibrahim عليه السلام, and with him was his son Abu’l Hasan. So he said to me: O Ziyad, this is my son `Ali. His writing is my writing, and his words are my words, and his messengers are my messengers. So whatever he says, then the saying is his saying.

 

  - عنه (6)، عن أحمد بن مهران، عن محمد بن علي، عن محمد بن الفضل، عن المخزومي (7) - وكانت أمه من ولد جعفر بن أبي طالب - قال بعث إلينا أبو الحسن موسى عليه السلام فجمعنا ثم قال [ لنا ] (8): أتدرون لم جمعتكم ؟ (1) فقلنا: لا قال: " اشهدوا أن ابني هذا وصيي والقيم بأمري وخليفتي من بعدي " من كان له عندي دين فليأخذه من ابني هذا، ومن كانت له عندي عدة فليتنجزها (2) منه ومن لم يكن له بد من لقائي فلا يلقني إلا بكتابه (       From him from Ahmad b. Mehran from Muhammad b. `Ali from Muhammad b. al-Fadl from al-Makhzoomi – and his mother was from the descendants of Ja`far b. Abi Talib.

 

He said: Abu’l Hasan Musa عليه السلام appeared to us and gathered us. Then, he said [to us]: Do you know why I have gathered you? So we said: No. He said: Testify that this son of mine is my deputy, and the one taking my place, and my vicegerent (khalifati) after me. Whoever has a debt [to be collected] from me must take it from this son of mine, and whoever has a promise from me must seek it from him, and whoever must meet me cannot meet me except through his consent.

 

 

In the above hadiths , Tusi proved that Imam Kadhim had wasia and that wasia was to refer to his son Ali as the next Imam. 

There is an important point here that we must keep in mind while reading these proofs that Tusi is offering. According to AHlulbayt teachings, there shall be no more than one Imam at one time!

If Imam Ridha was the Imam back then, then his father couldn't be an imam in occultation. There should be only one Qa'im imam. In times of prophet, there were Imam Ali, Imam Husain and Imam Hasan. Noon of them were Qa'im back then. if you paid attention to their manners when addressing each others, they usually address the Qa'im one  as "Mawlai, Sayyidi" showing the superiority of the Qa'im one. During Imam Ali time, Imam Hassan and Imam Hussain did not make public speeches without the permission of Imam Ali. 

 

 

 

 

عنه (4)، عن أحمد بن مهران، عن محمد بن علي، عن أبي علي الخزاز، عن داود بن سليمان (5) قال: قلت لابي إبراهيم عليه السلام: إني أخاف أن يحدث حدث ولا ألقاك فأخبرني عن الامام بعدك ؟ فقال: ابني فلان - يعني أبا الحسن عليه السلام (6).

 

 

From him from Ahmad b. Mehran from Muhammad b. `Ali from Abu `Ali al-Khazzaz from Dawud b. Sulayman.

 

He said: I said to Abu Ibrahim عليه السلام: I fear that something will happen and I will not [be able to] meet you, so inform me of who the Imam will be after you. So he said: My son, fulan – meaning, Abu’l Hasan عليه السلام.

 

 

  17 - وبهذا الاسناد، عن ابن مهران، عن محمد بن علي، عن سعيد بن أبي الجهم (7) عن نصر بن قابوس (8) قال: قلت لابي إبراهيم عليه السلام: إني سألت أباك عليه السلام من الذي يكون بعدك ؟ فأخبرني أنك أنت هو، فلما توفي أبو عبد الله عليه السلام ذهب الناس يمينا وشمالا وقلت: بك أنا وأصحابي فأخبرني من الذي يكون من بعدك من ولدك ؟ قال: إبني فلان (1).

 

 

And by this isnad from ibn Mehran from Muhammad b. `Ali from Sa`eed b. Abu’l Jahm from Nasr b. Qabus.

 

He said: I said to Abu Ibrahim عليه السلام: I asked your father عليه السلام, “Who will come after you?” Then he informed me that that you were the one. So when Abu `Abdillah عليه السلام passed away, the people went back and forth, while I and my companions spoke by you. So inform me of he who will come after you from your sons. He said: My son, fulan.

 

 

  - عنه (2)، عن أحمد، عن محمد بن علي، عن الضحاك بن الاشعث (3)، عن داود بن زربي (4) قال: جئت إلى أبي إبراهيم عليه السلام بمال (قال) (5): فأخذ بعضه وترك بعضه، فقلت: أصلحك الله لاي شئ تركته عندي ؟ فقال: إن صاحب هذا الامر يطلبه منك، فلما جاء نعيه بعث إلي أبو الحسن الرضا عليه السلام، فسألني ذلك المال، فدفعته إليه (6).

 

 

From him from Ahmad from Muhammad b. `Ali from ad-Dahhak b. al-Ash`ath from Dawud b. Zarbi.

 

He said: I came to Abu Ibrahim عليه السلام with money. He said: Take some of it and leave some of it. So I said: May Allah set you aright, for what reason did you leave it with me? So he said: Verily, the master of this affair will demand it from you. So when his obituary came, Abu’l Hasan ar-Rida عليه السلام appeared to me and asked me for that money, and I gave it to him.

 

 

  - عنه (1)، عن أحمد بن مهران، عن محمد بن علي، عن علي بن الحكم (2)، عن عبد الله بن إبراهيم بن علي بن عبد الله بن جعفر بن أبي طالب (3)، عن يزيد بن سليط (4) في حديث طويل عن أبي إبراهيم عليه السلام أنه قال في السنة التي قبض عليه السلام فيها إني أؤخذ في هذه السنة، والامر [ هو ] (5) إلى إبني علي، سمي علي فأما علي الاول فعلي بن أبي طالب وأما (علي) (6) الآخر فعلي بن الحسين عليهما السلام، أعطي فهم الاول وحلمه ونصره ووده وذمته [ ومحنته ] (7) ومحنة الآخر، وصبره على ما يكره تمام الخبر (8).

 

 

From him from Ahmad b. Mehran from Muhammad b. `Ali from `Ali b. al-Hakam from `Abdillah b. Ibrahim b. `Ali b. `Abdillah b. Ja`far b. Abi Talib from Yazeed b. Sulayt in a long hadith from Abu Ibrahim عليه السلام that he said in the year that he عليه السلام passed away: I will be taken away in this year, and the affair will go to my son `Ali. He is named after two `Alis – the first `Ali is `Ali b. Abi Talib, and the other is `Ali b. al-Husayn عليهما السلام. He will be given the understanding of the first, as well as his forbearance, his victory, his love, his piety, and the plight of the other, and his patience upon that which he hates – until the end of the report.

 

 

20 - وروى، أبو الحسين محمد بن جعفر الاسدي، عن سعد بن عبد الله، عن جماعة من أصحابنا منهم محمد بن الحسين بن أبي الخطاب والحسن بن موسى الخشاب ومحمد بن عيسى بن عبيد، عن محمد بن سنان عن الحسن بن الحسن - في حديث له - قال: قلت لابي الحسن موسى عليه السلام: أسألك ؟ فقال: سل إمامك فقلت: من تعني ؟ فإني لا أعرف إماما غيرك قال: هو علي إبني قد نحلته كنيتي. قلت: سيدي أنقذني من النار، فإن أبا عبد الله عليه السلام قال: إنك أنت القائم بهذا الامر ! قال: أو لم أكن قائما ؟ ثم قال: يا حسن ما من إمام يكون قائما في أمة إلا وهو قائمهم، فإذا مضى عنهم فالذي يليه هو القائم والحجة حتى يغيب عنهم، فكلنا قائم فاصرف جميع ما كنت تعاملني به إلى إبني علي، [ والله ] (1) والله ما أنا فعلت ذاك به، بل الله فعل به ذاك حبا (2).

 

 

And Abu’l Husayn Muhammad b. Ja`far al-Asadi narrated from Sa`d b. `Abdillah from a group from our companions, among whom was Muhammad b. al-Husayn b. Abu’l Khattab and al-Hasan b. Musa al-Khashab and Muhammad b. `Isa b. `Ubayd from Muhammad b. Sinan from al-Hasan b. al-Hasan – in a hadith of his – he said:

 

I said to Abu’l Hasan Musa عليه السلام: Shall I ask you? So he said: Ask your Imam. So I said: Who do you mean? For I know of no Imam besides you. He said: He (i.e. the other Imam) is my son `Ali, whom I have given my kunya. I said: My master, save me from the Fire, for surely, Abu `Abdillah عليه السلام said: Verily, you are the Qa’im with this affair! He said: Am I not a Qa’im? Then, he said: O Hasan, there is not an Imam who is established for this Umma except that he is their Qa’im. So if he passes away from them, then the one whom he leaves for them is the Qa’im and the hujja until he is occulted from them. So we are all Qa’im, thus, behave with my son `Ali just as you have behaved with me. By Allah, it is not I who has done this, rather it is Allah who does with it whatever He loves.

 

 

- وروى أحمد بن إدريس، عن علي بن محمد بن قتيبة (3)، عن الفضل بن شاذان النيشابوري، عن محمد بن سنان وصفوان بن يحيى وعثمان بن عيسى، عن موسى بن بكر قال: كنت عند أبي إبراهيم عليه السلام فقال لي: إن جعفرا عليه السلام كان يقول: سعد امرؤ لم يمت حتى يرى خلفه من نفسه، ثم أومأ بيده إلى إبنه علي فقال: هذا وقد أراني الله خلفي من نفسي (4).

 

 

Ahmad b. Idris narrated from `Ali b. Muhammad b. Qutayba from al-Fadl b. Shadhan an-Nishapuri from Muhammad b. Sinan and Safwan b. Yahya and `Uthman b. `Isa from Musa b. Bakr. He said: I was in the presence of Abu Ibrahim عليه السلام, so he said to me: Ja`far عليه السلام used to say: Happy is a man who does not die until he sees his own offspring. Then he pointed to his son `Ali and said: This is the one from my own offspring whom Allah has shown me.

 

 

  22 - عنه (5)، عن سعد بن عبد الله، عن محمد بن عيسى بن عبيد، عن علي بن الحكم وعلي بن الحسن بن نافع (6)، عن هارون بن خارجة قال: قال لي هارون بن سعد العجلي (7): قد مات إسماعيل الذي كنتم تمدون إليه أعناقكم، وجعفر شيخ كبير يموت غدا أو بعد غد، فتبقون بلا إمام. فلم أدر ما أقول: فأخبرت أبا عبد الله عليه السلام بمقالته فقال: هيهات هيهات أبى الله - والله - أن ينقطع هذا الامر حتى ينقطع الليل والنهار، فإذا رأيته فقل له: هذا موسى بن جعفر يكبر ونزوجه ويولد له فيكون خلفا إن شاء الله تعالى (1).

 

 

From him from Sa`d b. `Abdillah from Muhammad b. `Isa b. `Ubayd from `Ali b. al-Hakam and `Ali b. al-Hasan b. Nafi` from Harun b. Kharja.

 

 

He said: Harun b. Sa`d al-`Ijli said to me: Isma`il, the one to whom your necks were inclining to [in allegiance], has died, and Ja`far is an elderly shaykh who will die tomorrow or after tomorrow, so you will remain without an Imam. I did not know what to say, so I informed Abu `Abdillah عليه السلام of his saying, and he said: Never, never! Allah rejects – by Allah – that this affair would be cut so long that the days and nights endure. If you see him, then say to him: This Musa b. Ja`far will grow, marry, and father an offspring who will be a successor by the will of Allah تعالى.

 

 

- وفي خبر آخر: قال أبو عبد الله عليه السلام في حديث طويل: يظهر صاحبنا وهو من صلب هذا وأومأ بيده إلى موسى بن جعفر عليه السلام فيملاها عدلا كما ملئت جورا وظلما وتصفو له الدنيا (2).

 

 

And in another narration: Abu `Abdillah عليه السلام said in a long hadith: Our Patron will appear, and he is from the loins of this one – and he pointed to Musa b. Ja`far عليه السلام with his hand – so he will fill it (i.e. the Earth) with justice as it would be fraught with injustice and oppression; and the world will be made pure for him.

The first Hadith, the word Hadath means death but the man was polite with the imam. The Man asked the Imam , if you died so then i won't be able to reach you, who shall be the one after you?" We need to understand that the man is asking an imam, so the man who shall fill the post of an Imam shall be an imam.

The question is "Who is the imam after you?"

Also the hadith shows that Imam Musa acknowledged that he will die.

 

Again, Qaim means the one who handle the khilafa, the imama, the wilaya. The one who is responsible about this religion, about the laws and government of Allah on earth. The term is used in modern arabic even. The hadiths also showed that the teachings of Ahlulbayt is to believe that there is one alive Imam until the news of his death reach us then we should believe that one of his sons is the next Imam.

 

All these details were shown to people who mis diagnosed the imamah before Waqifah appear. Imam Baqir and Imam Sadiq encountered many men who came to them asking them to rise up. They were told that rising up will be the duty of the Qa'im and he has certain qualities plus certain events must happen before his risings including the passing of the 11 of them.

 

 

24 - وروى أيوب بن نوح، عن الحسن بن علي بن فضال قال: سمعت علي بن جعفر يقول: كنت عند أخي موسى بن جعفر عليه السلام - كان والله حجة [ الله في الارض ] (3) بعد أبي صلوات الله عليه - إذ طلع إبنه 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: يا علي لابد من أن تمضي مقادير الله في ولي برسول الله صلى الله عليه وآله وسلم أسوة، وبأمير المؤمنين وفاطمة والحسن والحسين عليهم السلام، وكان هذا قبل أن يحمله هارون الرشيد في المرة الثانية بثلاثة أيام تمام الخبر (4).

 

 

And Ayyub b. Nuh narrated from al-Hasan b. `Ali b. Faddal.

 

He said: I heard `Ali b. Ja`far say: I was with my brother Musa b. Ja`far عليه السلام – he was, by Allah, the hujja [of Allah upon His Earth] after my father صلوات الله عليه – when his son `Ali came. So he (i.e. Musa b. Ja`far) said to me: O `Ali, this is your master, and he is to my rank as I was to my father. So may Allah make you steadfast upon His religion. So I wept, and I said to myself: By Allah, he has announced his death to me. So he said: O `Ali, there is no choice except that I fulfill the decree of Allah regarding me, like the Messenger of Allah صلى الله عليه وآله وسلم, Amir al-Mu’mineen, Fatima, al-Hasan, and al-Husayn عليهم السلام.

 

And this was said three days before Harun ar-Rashid had taken him the second time.

 

 

والاخبار في هذا المعنى أكثر من أن تحصى، وهي موجودة في كتب الامامية معروفة ومشهورة من أرادها وقف عليها من هناك، وفي هذا القدر ها هنا كفاية إن شاء الله تعالى

 

 

And there are more narrations on this topic than can be counted, and they are included in the prominent and famous books of the Imamiyya. Whoever wishes may refer to them, but in this work, these [narrations] are sufficient, God-willingly.

 

(End of the chapter on the nass of Imam ar-Rida (as))

 

The first hadith illustrate the well perceived fact that there should be no 2 imams at once, so when Imam Musa told his brother that after me, my son Ali will be the next Imam, Ali bin Ja'far understood that Imam Musa was soon to die. Then Imam Musa confirmed his brother's guess by saying that what happened to the prophet (death) must happen to me as well.

 

PS:

Ancient books are really dry and rigid. If you are going to read them alone, you will not get as much from them as you hope because those who wrote them were scholars and aimed to preserved the hadith, not to explain them to the laymen. They knew more than what they wrote. Plus their times were closer to the past events, so they didn't need to put some of these hadiths in their historical context which was still pretty much alive.

[Qa'im]

. فإن قيل: كيف تعولون على هذه الاخبار وتدعون العلم بموته، والواقفة تروي أخبارا كثيرة تتضمن أنه لم يمت، وأنه القائم المشار إليه، موجودة في كتبهم وكتب أصحابكم، فكيف تجمعون بينها ؟ وكيف تدعون العلم بموته مع ذلك ؟. قلنا: لم نذكر هذه [ الاخبار ] (1) إلا على جهة (2) الاستظهار والتبرع، لا لانا احتجنا إليها في العلم بموته لان العلم بموته حاصل لا يشك فيه كالعلم بموت آبائه عليهم السلام، والمشكك في موته كالمشكك في موتهم، وموت كل من علمنا بموته. وإنما استظهرنا بإيراد هذه الاخبار تأكيدا لهذا العلم، كما نروي أخبارا كثيرة فيما نعلم بالعقل والشرع وظاهر القرآن والاجماع وغير ذلك، فنذكر في ذلك أخبارا على وجه التأكيد.

 

 

If it is said: On what basis do you justify these reports and claim the knowledge of his death, while the Waqifa narrate many reports that allege that he has not died, and [reports] that indicate that he is the Qa’im? They are mentioned in their books and the books of your companions; so how do you reconcile between them? And how do you claim the knowledge of his death with that?

 

We say: We did not mention these [reports] except for the purpose of elucidation and contribution [to knowledge], and not because we needed them to gain knowledge of his death, because the knowledge of his death is comprehensive and undoubted, just like the knowledge of the deaths of his forefathers عليهم السلام. The doubter in his death is like the doubters in their deaths, and the deaths of all those whom we know have died. And we have elucidated these reports to confirm this knowledge, just as we have narrated many reports in what we know in logic, law, the apparent [meanings] of the Qur’an, ijma`, and other things. So we have mentioned these reports for the purpose of confirmation.

 

 

فأما ما ترويه الواقفة فكلها أخبار آحاد لا يعضدها حجة، ولا يمكن ادعاء العلم بصحتها، ومع هذا فالرواة لها مطعون عليهم، لا يوثق بقولهم ورواياتهم وبعد هذا كله فهي متأولة (3).

 

 

As for what the Waqifa have narrated, all of their reports are solitary (ahad), and they are not supported by any proofs, nor is it possible to claim that they are authentic. And with that, their narrators are subject to ridicule. Their sayings and narrations are unreliable, but despite that, they can all be interpreted differently.

 

 

ونحن نذكر جملا مما رووه ونبين القول فيها، فمن ذلك أخبار ذكرها أبو محمد علي بن أحمد العلوي الموسوي في كتابه " في نصرة الواقفة ".

 

 

And we will mention a portion of what they narrate, and we will elucidate the sayings therein. And from them are the reports mentioned by Abu Muhammad `Ali b. Ahmad al-`Alawi al-Musawi in his book, “Fii Nusrat al-Waqifa”.

Edited August 17, 2014 by Qa'im

[Qa'im]

Fii Nusrat al-Waqifa: The Last Remaining Waqifi Book and its Refutation by Shaykh at Tusi

 

 

  قال: حدثني محمد بن بشر (4) قال: حدثني الحسن بن سماعة (5) عن أبان بن عثمان، عن الفضيل بن يسار، قال: سمعت أبا عبد الله عليه السلام يقول: لا ينسجني والقائم أب (6).

 

 

  He said: Muhammad b. Bishr narrated. He said: al-Hasan b. Sama`a narrated from Aban b. `Uthman from al-Fudayl b. Yasar.

 

He said: I heard Abu `Abdillah عليه السلام say: There will not be a father that will interweave me and the Qa’im.

 

 

  فهذا أولا خبر واحد لا يدفع المعلوم لاجله، ولا يرجع إلى مثله، وليس يخلو أن يكون المراد به أنه ليس بيني وبين القائم أب أو أراد لا يلدني وإياه أب، فإن أراد الاول فليس فيه تصريح بأن موسى هو القائم، ولم لا يجوز أن يكون المراد غيره كما قالت الفطحية: إن الامام بعد أبي عبد الله عليه السلام عبد الله الافطح إبنه، وإذا احتمل ذلك سقط الاحتجاج به، على أنا قد بينا أن كل إمام يقوم بعد الاول يسمى قائما فعلى هذا يسمى موسى قائما ولا يجئ منه ما قالوه، على أنه لا يمتنع أن يكون أراد ردا على الاسماعيلية الذين ذهبوا إلى إمامة محمد بن إسماعيل بعد أبي عبد الله عليه السلام فإن إسماعيل مات في حياته، فأراد: الذي يقوم مقامي ليس بيني وبينه أب بخلاف ما قالوه، وإن أراد أنه لم يلده وإياه أب نفيا للامامة عن إخوته فإنا نقول: بذلك مع أنه ليس ذلك قولا لاحد.

 

 

So this, firstly, is a solitary report, and what we are certain of is not refuted by it, and we do not refer back to what is like it.

 

[secondly,] it is possible that its meaning is, “there is no father between me and the Qa’im”, but it can also mean, “we do not share a father”. If he meant the former, then there is not a guarantee in it that Musa is the Qa’im, for it is possible that it is referring to other than him, just as the Fat`hiyya say: The Imam after Abu `Abdillah عليه السلام is his son, `Abdullah al-Aftah. If this is a possibility, then the necessity that this refers to him (i.e. Musa) falls.

 

[Thirdly,] I have previously clarified that every Imam that rises after his predecessor is called a Qa’im, so in this sense, Musa is called a Qa’im, rather than what they have said about him.

 

[Fourthly,] it is possible that its implication is [actually] a refutation to the Isma`iliyya, who had gone to the Imamate of Muhammad b. Isma`il after Abu `Abdillah عليه السلام, for Isma`il had died during his life. So he [could have] meant: There will not be a father between me and the one who will rise to my place – disagreeing with what they had said.

 

And if he had meant that the two would not share a father, it would be a negation of the Imamates of his brothers, to which we say: That is not the claim of anyone.

 

 

26 - قال الموسوي: وأخبرني علي بن خلف الانماطي قال: حدثنا عبد الله بن وضاح (1)، عن يزيد الصائغ (2) قال: لما ولد لابي عبد الله عليه السلام أبو الحسن عليه السلام عملت له أوضاحا (3) وأهديتها إليه، فلما أتيت أبا عبد الله عليه السلام بها قال لي: يا يزيد أهديتها والله لقائم آل محمد صلى الله عليه وآله وسلم (4).

 

 

al-Musawi said: `Ali b. Khalaf al-Anmati reported to me. He said: `Abdullah b. Waddah narrated from Yazeed as-Sa’igh.

 

He said: When Abu’l Hasan عليه السلام was born to Abu `Abdillah عليه السلام, I made ornaments for him and gifted them to him. So when I brought them to Abu `Abdillah عليه السلام, he said to me: O Yazeed, gift them to, by Allah, the Qa’im of the Family of Muhammad صلى الله عليه وآله وسلم.

 

 

فهو مع كونه خبرا واحدا رجاله غير معروفين، ولو سلم لكان الوجه فيه ما قلناه: من أنه القائم من بعده بلا فصل على ما مضى القول فيه.

 

 

In addition to this being a solitary report, it is narrated by unknown men. Even if we were to accept it, our position on it would be what we have previously said: that he was the Qa’im after him.

 

 

27 - قال الموسوي: وحدثني أحمد بن الحسن الميثمي (5)، عن أبيه، عن أبي سعيد المدائني (1) قال: سمعت أبا جعفر عليه السلام يقول: إن الله استنقذ بني إسرائيل من فرعونها بموسى بن عمران، وإن الله مستنقذ هذه الامة من فرعونها بسميه (2).    

 

al-Musawi said: And Ahmad b. al-Hasan al-Maythami narrated from his father from Abi Sa`eed al-Mada’ini.

 

He said: I heard Abu Ja`far عليه السلام say: Verily, Allah rescued the Children of Israel from its Pharaoh through Musa b. `Imran, and Allah will rescue this Umma from its Pharaoh by his namesake.

 

  فالوجه فيه: أيضا مع أنه خبر واحد إن الله استنقذهم بأن دلهم على إمامته والابانة عن حقه بخلاف ما ذهبت إليه الواقفة.    

 

Its explanation: Again, in addition to this being a solitary report, Allah has surely rescued them, for He has guided them to his Imamate and the protection of his right – contrary to what the Waqifa have gone to.

 

 

  - قال: وحدثني حنان بن سدير قال: كان أبي جالسا وعنده عبد الله بن سليمان الصيرفي (3) وأبو المراهف وسالم الاشل (4)، فقال عبد الله بن سليمان لابي: يا أبا الفضل أعلمت أنه ولد لابي عبد الله عليه السلام غلام فسماه فلانا ؟ - يسميه باسمه -. فقال سالم: إن هذا لحق، فقال عبد الله: نعم فقال سالم: والله لان يكون حقا أحب إلي من أن أنقلب إلى أهلي بخمسمائة دينار، وإني محتاج إلى خمسة دراهم أعود بها على نفسي وعيالي. فقال له عبد الله بن سليمان: ولم ذاك ؟ قال: بلغني في الحديث أن الله عرض سيرة قائم آل محمد على موسى بن عمران فقال: " اللهم اجعله من بني إسرائيل " فقال له: ليس إلى ذلك سبيل، فقال: اللهم اجعلني من أنصاره " فقيل له: ليس إلى ذلك سبيل، فقال: " اللهم اجعله سميي " فقيل له: أعطيت ذلك (

 

 

He said: And Hanan b. Sadeer narrated.

 

He said: My father was sitting, and with him was `Abdillah b. Sulayman as-Sayrafi, Abu’l Muharif, and Salim al-Ashal. So `Abdillah b. Sulayman said to my father: O Abu’l Fadl, did you know that a boy was born to Abu `Abdillah عليه السلام, whom he named fulan? And he named his name. So Salim said: This is true. So `Abdillah said: Yes. So Salim said: By Allah, it would truly be more beloved to me than giving my family five hundred dinar, even though I am needy of [even] five dirham to go back with to support myself and my family. So `Abdillah b. Sulayman said to him: And why is that? He said: A hadith has informed me that Allah has presented the course of the Qa’im of the Family of Muhammad to Musa b. `Imran. So he said: “O Allah, make him be from the Children of Israel”. So He said to him: There is no way to that. So he said: “O Allah, make me be from his helpers”. So it was said to him: There is no way to that. So he said: “O Allah, make him my namesake”. So it was said to him: I have granted that.

 

    فلا أدري ما الشبهة في هذا الخبر لانه لم يسنده إلى إمام، وقال: بلغني في الحديث كذا، وليس كلما يبلغه يكون صحيحا، وقد قلنا: إن من يقوم بعد الامام الاول يسمى قائما أو يلزمه من السيرة مثل سيرة الاول سواء فسقط القول به.    

 

I do not understand the argument in this report, because it does not have an isnad to the Imam. And he said: Inform me of this hadith, and not a word of what he said is authentic. And we have said: one who rises after his preceding Imam is called a Qa’im, and he sticks to a lifestyle that is exactly like that of the predecessor. So their claim has fallen.

 

To be continued.

Edited August 17, 2014 by Qa'im

[Qa'im]

قال: وروى زيد الشحام وغيره قال: سمعت سالما يقول: سمعت أبا جعفر عليه السلام يقول: إن الله تعالى عرض سيرة قائم آل محمد على موسى بن عمران وذكر الحديث وقد تكلمنا عليه مع تسليمه (1).      

 

He said: Zayd ash-Shahham and other than him narrated. He said: I heard Salim say:

 

 

I heard Abu Ja`far عليه السلام say: Allah تعالى presented the course of the Qa’im of the Family of Muhammad to Musa b. `Imran – and he mentioned the hadith and we had spoken of it with its delivery.

 

قال: وحدثني بحر بن زياد الطحان، عن محمد بن مروان، عن أبي جعفر عليه السلام قال: قال رجل: جعلت فداك إنهم يروون أن أمير المؤمنين عليه السلام قال بالكوفة على المنبر: لو لم يبق من الدنيا إلا يوم لطول الله ذلك اليوم حتى يبعث الله رجلا مني يملاها قسطا وعدلا كما ملئت ظلما وجورا. فقال أبو جعفر عليه السلام: نعم قال: فأنت هو ؟ فقال: لا ذاك سمي فالق البحر (2).

 

 

 

He said: And Bahr b. Ziyad at-Tahhan narrated from Muhammad b. Marwan from Abu Ja`far عليه السلام.

 

 

He said: A man said: May I be your ransom, they have narrated that Amir al-Mu’mineen عليه السلام said in Kufa upon the minbar, “If only a day had remained in the world, Allah would extend that day so that Allah may raise a man from myself who would fill it with equity and justice as it would be fraught with oppression and tyranny”. So Abu Ja`far عليه السلام said: Yes. So he said: So are you him? So he said: No, that is the namesake of the one who parted the sea.

 

 

فالوجه فيه: بعد كونه خبرا واحدا إن لسمي فالق البحر أن يقوم بالامر ويملاها قسطا وعدلا إن مكن من ذلك، وإنما نفاه عن نفسه تقية من سلطان الوقت لا نفي استحقاقه للامامة.

 

 

 

Our explanation: In addition to this being a solitary report, [even if] the one whose namesake is the one who parted of the sea were to rise with the affair, he would fill it with equity and justice if that were possible. As for his negation of this principle’s application to himself, it is out of taqiyya from the sultan of that time, and it is not a negation of his eligibility to the Imamate.

 

 

 

قال: وحدثني أبو محمد الصيرفي (3)، عن الحسين بن سليمان (4)، عن ضريس الكناسي (1) عن أبي خالد الكابلي (2) قال: سمعت علي بن الحسين عليه السلام وهو يقول: إن قارون كان يلبس الثياب الحمر، وإن فرعون كان يلبس السود ويرخي الشعور، فبعث الله عليهم موسى عليه السلام، وإن بني فلان لبسوا (3) السواد وأرخوا الشعور وأن الله تعالى مهلكهم بسميه (4).

 

 

He said: And Abu Muhammad as-Sayrafi narrated from al-Hasan b. Sulayman from Durays al-Kinasi from Abu Khalid al-Kabuli.

 

 

He said: I heard `Ali b. al-Husayn عليه السلام while he was saying: Qarun used to wear red clothing, and Pharaoh used to wear black and unwind his hair. So Allah raised Musa عليه السلام among them. And Bani fulan wore black and left their hair unwinding, and Allah تعالى will destroy them by his namesake.

 

 

  قال: وبهذا الاسناد قال: تذاكرنا عنده القائم فقال: إسمه إسم لحديدة الحلاق (5).

 

 

He said: And by this isnad he said: We mentioned the Qa’im in his presence, so he said: His name is the name of the iron of the barber.

 

 

  فالوجه فيه: بعد كونه خبرا واحدا ما قدمناه من أن موسى هو المستحق للقيام للامر بعد أبيه، ويحتمل أيضا أن يريد أن الذي يفعل ما تضمنه الخبر والذي له العدل (6) والقيام بالامر يتمكن منه من ولد موسى. ردا على الذين قالوا: ذلك في ولد إسماعيل وغيره، فأضافه إلى موسى عليه السلام لما كان ذلك في ولده، كما يقال: الامامة في قريش، ويراد بذلك في أولاد قريش وأولاد أولاد من ينسب إليه.

 

 

Our explanation: In addition to this being a solitary report, we have previously said that Musa was the one eligible for rising with the affair after his father. And it is also possible that he meant that the one who will fulfill this report with justice and rising with the affair can come from the loins of Musa. It is a response to those who have said, “That is from the loins of Isma`il and other than him”, so he delegated that to Musa عليه السلام as that would be in his loins. Just as it is said, “the Imamate is in the Quraysh”, which [actually] means, “in the children of the Quraysh, and the children of the children whose lineage goes back to them”.

 

 

قال: وروى جعفر بن سماعة (7)، عن محمد بن الحسن، عن أبيه الحسن بن هارون (1) قال: قال أبو عبد الله عليه السلام: إبني هذا - يعني أبا الحسن عليه السلام - هو القائم، وهو من المحتوم، وهو الذي يملاها قسطا وعدلا كما ملئت ظلما وجورا (2).

 

 

He said: Ja`far b. Sama`a from Muhammad b. al-Hasan from his father al-Hasan b. Harun. He said: Abu `Abdillah عليه السلام said: This son of mine – meaning, Abu’l Hasan عليه السلام – is the Qa’im, and he is from the inevitable matters, and he is the one who would fill it with equity and justice as it would be fraught with oppression and tyranny.

 

 

فالوجه فيه: أيضا ما قدمناه في غيره.

 

Our explanation: It is also like what we have previously [stated].

Edited August 17, 2014 by Qa'im

[Chaotic Muslem]

. فإن قيل: كيف تعولون على هذه الاخبار وتدعون العلم بموته، والواقفة تروي أخبارا كثيرة تتضمن أنه لم يمت، وأنه القائم المشار إليه، موجودة في كتبهم وكتب أصحابكم، فكيف تجمعون بينها ؟ وكيف تدعون العلم بموته مع ذلك ؟. قلنا: لم نذكر هذه [ الاخبار ] (1) إلا على جهة (2) الاستظهار والتبرع، لا لانا احتجنا إليها في العلم بموته لان العلم بموته حاصل لا يشك فيه كالعلم بموت آبائه عليهم السلام، والمشكك في موته كالمشكك في موتهم، وموت كل من علمنا بموته. وإنما استظهرنا بإيراد هذه الاخبار تأكيدا لهذا العلم، كما نروي أخبارا كثيرة فيما نعلم بالعقل والشرع وظاهر القرآن والاجماع وغير ذلك، فنذكر في ذلك أخبارا على وجه التأكيد.

 

 

If it is said: On what basis do you justify these reports and claim the knowledge of his death, while the Waqifa narrate many reports that allege that he has not died, and [reports] that indicate that he is the Qa’im? They are mentioned in their books and the books of your companions; so how do you reconcile between them? And how do you claim the knowledge of his death with that?

 

We say: We did not mention these [reports] except for the purpose of elucidation and contribution [to knowledge], and not because we needed them to gain knowledge of his death, because the knowledge of his death is comprehensive and undoubted, just like the knowledge of the deaths of his forefathers عليهم السلام. The doubter in his death is like the doubters in their deaths, and the deaths of all those whom we know have died. And we have elucidated these reports to confirm this knowledge, just as we have narrated many reports in what we know in logic, law, the apparent [meanings] of the Qur’an, ijma`, and other things. So we have mentioned these reports for the purpose of confirmation.

 

 

فأما ما ترويه الواقفة فكلها أخبار آحاد لا يعضدها حجة، ولا يمكن ادعاء العلم بصحتها، ومع هذا فالرواة لها مطعون عليهم، لا يوثق بقولهم ورواياتهم وبعد هذا كله فهي متأولة (3).

 

 

As for what the Waqifa have narrated, all of their reports are solitary (ahad), and they are not supported by any proofs, nor is it possible to claim that they are authentic. And with that, their narrators are subject to ridicule. Their sayings and narrations are unreliable, but despite that, they can all be interpreted differently.

 

 

ونحن نذكر جملا مما رووه ونبين القول فيها، فمن ذلك أخبار ذكرها أبو محمد علي بن أحمد العلوي الموسوي في كتابه " في نصرة الواقفة ".

 

 

And we will mention a portion of what they narrate, and we will elucidate the sayings therein. And from them are the reports mentioned by Abu Muhammad `Ali b. Ahmad al-`Alawi al-Musawi in his book, “Fii Nusrat al-Waqifa”.

 

Quick comments:

 

Obviously, when you go about reading the Waqifi narrations, they will give you feeling of detachment from the rest of the corpus of hadiths from AHlulbayt and being inconsistent indirectly. You will not get comfortable with them and their proposed story of Qa'im.

 

There are few fixed well established beliefs that we shall keep in mind as we read the Waqifi theories: 

a-The death of Al Qa'im vs him being alive:

1-We should keep in mind that there should be a live imam at least one at any given time. So if imam Musa died then there must be another living imam on earth and we don't know other than Imam Ridha who came after Imam Musa.

2-Qa'im or Mahdi in occultation dose not mean he is not qa'im (holding and taking care of the governance of earth). It only means that we cannot identify him.

3- There cannot be more than one imam taking care of the governance at one time. If imam Musa was not dead during imam Ridha time, then one of them should be not true Imam.

4- Qa'im is an Imam and son of Imam

5- Imamh is from father to son.

6-Imam Mahdi will not be over 40 years. Imam Musa was over 40 when he was taken to jail.

7- The theory of a man who looks like a dead man, then his women got remarried while he is actually alive can be traced back to Kisania, We do not have reports from prophet nor any other imam that such a thing will happen. So the other group of Waqifa who believe that Imam Musa is alive are believing in fantasy story.

8- many of their analogies with the other prophets are faulty 

9- imam mahdi will not be in meta physical state. His state in occultation will be like prophet Yousef state in the prison ( not in Haman's house, not when he became minister) he will lead people and call  them to the right path but people won't make notice of him being very pious man up to the level of prophet

10- The hadith of a name only of a man we shall not know his real name is not the best of evidence.

 

During the occultation, the imam will be fully functioning. Imam mahdi supposed 2 roles is to go through ghaibah and then to appear to bring justice. During Ghaibah, imam will not be contacted except by extremely few people of his very very close companions who can identify him and know his whereabouts, rest of humanity may encounter him without identifying him. That was not the case of imam Musa in prison because his enemies were able to contact him in prison.

 

 

All the above points were  mentioned in hadiths by imam Sadiq. The waqifa were refuted by imam Sadiq and Musa and Rida. The Imams were highly efficient in their job. With or without their Shia help, they did the tabligh perfectly. If you don't believe in that then you don't believe in their government , just now Satan didn't had faith that Aadam and his progeny take the responsibility of Khilafa on earth. 

 

Imam Ridha pointed to the major points and distanced himself from entering into fruitless arguments. He pointed to the fact that iMAM sAadiq showed to Hayyan al sarraj. That this whole made up story has no bases in our tradition from the prophet. It is not part of the religion of Allah.

[Qa'im]

قال: وحدثني عبد الله بن سلام، عن عبد الله بن سنان، قال: سمعت أبا عبد الله عليه السلام يقول: من المحتوم أن ابني هذا قائم هذه الامة، وصاحب السيف - وأشار بيده إلى أبي الحسن عليه السلام - (3).

 

He said: `Abdillah b. Salam narrated from `Abdillah b. Sinan.

 

He said: I heard Abu `Abdillah عليه السلام say: From the inevitable is that this son of mine is the Qa’im of this Umma and the possessor of the sword – and he pointed with his hand to Abu’l Hasan عليه السلام.

 

فالوجه فيه أيضا ما قدمنا [ 5 ] (4) في غيره سواء من أن له ذلك استحقاقا، أو يكون من ولده من يقوم بذلك فعلا.

 

Our explanation: It is also like what we have previously [stated] – he is the one eligible to it, or, there will be one from his loins who will truly rise with that.

 

قال: وأخبرني علي بن رزق الله، عن أبي الوليد الطرائفي قال: كنت ليلة عند أبي عبد الله عليه السلام، إذ نادى غلامه فقال: إنطلق فادع لي سيد ولدي، فقال له الغلام، من هو ؟ فقال: فلان - يعني أبا الحسن عليه السلام - [ قال: ] (5) فلم ألبث حتى جاء بقميص بغير رداء - إلى أن قال: - ثم ضرب بيده على عضدي وقال: يا أبا الوليد كأني بالراية السوداء صاحبة الرقعة الخضراء تخفق فوق رأس هذا الجالس ومعه أصحابه يهدون جبال الحديد هدا، لا يأتون على شئ إلا هدوه، قلت: جعلت فداك هذا ؟. قال: نعم هذا يا أبا الوليد يملاها قسطا وعدلا كما ملئت ظلما وعدوانا، يسير في أهل القبلة بسيرة علي بن أبي طالب عليه السلام يقتل أعداء الله حتى يرضى الله، قلت: جعلت فداك هذا ؟ قال: هذا، ثم قال: فاتبعه وأطعه وصدقه وأعطه الرضا من نفسك فإنك ستدركه إن شاء الله (6).  

He said: `Ali b. Rizqullah reported from Abu’l Walid at-Tara’ifi.

 

He said: One night, I was in the presence of Abu `Abdillah عليه السلام when he called one of his boys and said: Go and call the master of my children for me. So the boy said to him: Who is he? So he said: Fulan – meaning, Abu’l Hasan عليه السلام. [He said:] I will not stay until I come with a shirt without a robe – until he said: Then he struck his hand upon my arm and said: O Abu’l Walid, it is as though I am by the black standard of the possessor of the green patch, waving above the head of this one who is sitting, and his companions are with him destroying mountains of iron completely, not coming upon anything except that they destroy it. I said: May I be your ransom, this one? He said: Yes, this one, O Abu’l Wahid, will fill it with equity and justice as it would be fraught with oppression and tyranny, marching through the people of the qibla with the march of `Ali b. Abi Talib عليه السلام, killing the enemies of Allah until Allah is pleased. I said: May I be your ransom, this one? He said: This one. Then, he said: So follow him, obey him, believe him, and give him satisfaction from yourself, for you shall reach him God-willingly.

 

فالوجه فيه أيضا أن يكون قوله: " كأني بالراية على رأس هذا " أي على رأس من يكون من ولد هذا، بخلاف ما يقول الاسماعيلية وغيرهم: من أصناف الملل الذين يزعمون أن المهدي منهم فأضافه إليه مجازا، على ما مضى ذكر نظائره، ويكون أمره بطاعته وتصديقه، وأنه يدرك حال إمامته.

 

Our explanation: His saying, “It is as though I am by the standard above the head of this one” can also certainly refer to one from the loins of this one, in disagreement with the Isma`iliyya and other than them: those who allege that the Mahdi is from them. So he (i.e. Imam as-Sadiq) delegated him (i.e. Imam al-Kadhim) to it metaphorically. Besides that, he mentioned his companions, and that his affair would be through his obedience and believing him, because he would live during his Imamate.

 

قال: وحدثني عبد الله بن جميل (1)، عن صالح بن أبي سعيد القماط (2)، قال: حدثني عبد الله بن غالب. قال: أنشدت أبا عبد الله عليه السلام هذه القصيدة: فإن تك أنت المرتجى للذي نرى فتلك التي من ذي العلى فيك نطلب فقال: ليس أنا صاحب هذه الصفة، ولكن هذا صاحبها - وأشار بيده إلى أبي الحسن عليه السلام - (3).

 

He said: `Abdillah b. Jameel narrated from Salih b. Abi Sa`eed al-Qammat. He said: `Abdillah b. Ghalib narrated.

 

He said: I performed this poem for Abu `Abdillah عليه السلام:

 

So if you are the one who is hoped for,

Whom we anticipate,

Then that is what we seek from the High One in you.

 

So he said: I am not the possessor of this attribute, rather, this is its possessor – and he pointed with his hand to Abu’l Hasan عليه السلام.

 

فالوجه فيه أيضا ما قلنا [ 5 ] (4) في الخبر الاول: من أن صاحب هذا من ولده دون غيره ممن يدعى له ذلك.

 

Our explanation: It is also like what we have said in the first report: The possessor of this [attribute] is from his loins as opposed to those who are called to from other than him.

[Qa'im]

قال: وحدثني أبو عبد الله لذاذ (5)، عن صارم بن علوان الجوخي (6) قال: دخلت أنا والمفضل ويونس بن ظبيان والفيض بن المختار والقاسم (7 - شريك المفضل - على أبي عبد الله عليه السلام وعنده إسماعيل إبنه، فقال الفيض: جعلت فداك نتقبل من هؤلاء الضياع فنقبلها بأكثر مما نتقبلها، فقال: لا بأس به، فقال له إسماعيل ابنه: لم تفهم يا أبه. فقال أبو عبد الله عليه السلام: أنا لم أفهم، أقول لك: إلزمني فلا تفعل، فقال إسماعيل مغضبا، فقال الفيض إنا نرى أنه صاحب هذا الامر من بعدك، فقال أبو عبد الله عليه السلام: لا والله ما هو كذلك، ثم قال: هذا ألزم لي من ذلك - وأشار إلى أبي الحسن عليه السلام - وهو نائم فضمه إليه فنام على صدره، فلما انتبه أخذ أبو عبد الله عليه السلام بساعده ثم قال: هذا والله إبني حقا هو والله يملاها قسطا وعدلا كما ملئت ظلما وجورا. فقال له قاسم الثانية: هذا جعلت فداك ؟ قال: إي والله إبني هذا لا يخرج من الدنيا حتى يملا الله الارض به قسطا وعدلا كما ملئت ظلما وجورا ثلاث أيمان يحلف بها (1).

 

He said: And Abu `Abdillah Ladhadh narrated from Sarim b. `Ulwan al-Jukhi.

 

He said: I, al-Mufaddal, Yunus b. Thibyan, al-Fayd b. al-Mukhtar, and al-Qasim – the partner of al-Mufaddal – entered upon Abu `Abdillah عليه السلام and his son Isma`il was with him. So al-Fayd said: May I be your ransom, we do taqabbul from these estates, so we do taqbil with them more than we did taqabbul with them. So he said: There is no harm in that. So his son Isma`il said to him: O father, you did not understand. So Abu `Abdillah عليه السلام said: I did not understand? I tell you to stick to me, but you do not do it. So Isma`il spoke angrily.

 

al-Fayd said: We see that he is the master of this affair after you. So Abu `Abdillah عليه السلام said: No, by Allah, he is not that. Then, he said: This one sticks to me more than that one – and he pointed to Abu’l Hasan عليه السلام, and he was asleep. So he embraced him and rested him upon his chest. So when he noticed, Abu `Abdillah عليه السلام took him by his arm and said: This, by Allah, is truly my son. He will, by Allah, fill it with equity and justice as it would be fraught with oppression and tyranny. So Qasim the Second said to him: This [one], may I be your ransom? He said: Yes, by Allah, this son of mine will not leave this world until Allah fills the Earth with equity and justice by him as it would be fraught with oppression and tyranny – and he swore by it three times by his right [hand].

 

فالوجه فيه: أيضا ما قلناه: من أن الذي يملا الارض قسطا وعدلا يكون من ولده دون ولد إسماعيل على ما ذهب إليه قوم، فلذلك قرنه بالايمان علما منه بأن قوما يعتقدون في ولد إسماعيل هذا، فنفاه وقرنه بالايمان لتزول الشبهة والشك والريبة.

 

Our explanation – it is like what we have said: The one who will fil the Earth with equity and justice will be from his loins and not from the loins of Isma`il, as a community had gone to. And that is why he had sworn upon his right, because he knew that a community would allege that this would apply to the loins of Isma`il, so he negated this by swearing upon his right so that he may remove this suspicion and doubt.

 

قال: وحدثني حنان بن سدير، عن إسماعيل البزاز (2) قال: قال أبو عبد الله عليه السلام: إن صاحب هذا الامر يلي الوصية وهو إبن عشرين سنة، فقال إسماعيل: فو الله ما وليها أحد قط كان أحدث منه، وإنه لفي السن الذي قال أبو عبد الله عليه السلام (3). فليس في هذا الخبر تصريح من الذي يقوم بهذا الامر، وإنما قال: يكون ابن عشرين سنة، وحمله الراوي على ما أراد، وقول الراوي ليس بحجة، ولو حمل غيره على غيره لكان [ قد ] (1) ساواه في التأويل فبطل التعلق به.  

 

He said: Hanan b. Sadeer narrated from Isma`il al-Bazaz.

 

He said: Abu `Abdillah عليه السلام said: Verily, the Patron of this Affair will take charge the wasiyya when he is twenty years old. So Isma`il said: So, by Allah, no one has ever taken charge of it who was younger than him. And he was of the age which Abu `Abdillah عليه السلام said.

 

  فليس في هذا الخبر تصريح من الذي يقوم بهذا الامر، وإنما قال: يكون ابن عشرين سنة، وحمله الراوي على ما أراد، وقول الراوي ليس بحجة، ولو حمل غيره على غيره لكان [ قد ] (1) ساواه في التأويل فبطل التعلق به.  

 

In this report, there is no identification of who will rise with this affair. And he said, “he is twenty years old”, and the narrator applied that to what he wanted. The saying of the narrator is not a proof. If another person were to apply it another way, he would have done the same as him in interpretation. So reasoning with it is invalid.

 

قال: وحدثني إبراهيم بن محمد بن حمران، عن يحيى بن القاسم الحذاء (2) وغيره، عن جميل بن صالح، عن داود بن زربي، قال: بعث إلي العبد الصالح عليه السلام - وهو في الحبس - فقال: إئت هذا الرجل - يعني يحيى بن خالد - فقل له: يقول لك أبو فلان: ما حملك على ما صنعت ؟ أخرجتني من بلادي وفرقت بيني وبين عيالي. فأتيته وأخبرته فقال: زبيدة طالق، وعليه أغلظ الايمان لوددت أنه غرم الساعة ألفي ألف، وأنت خرجت، فرجعت إليه فأبلغته، فقال: ارجع إليه فقل له: يقول لك: والله لتخرجني أو لاخرجن (3).

 

He said: And Ibrahim b. Muhammad b. Humran narrated from Yahya b. al-Qasim al-Hadha’ and other than him from Jameel b. Salih from Dawud b. Zarbi.

 

He said: The Righteous Servant عليه السلام sent to me while he was in the prison, so he said: Go to this man – meaning, Yahya b. Khalid – and say to him: Abu fulan says to you: What caused you to do what you did? You took me from my country and split me from my family. So I met him and informed him. So he said: Zubayda is divorced, and upon him be the roughest of oaths, I would wish for him to be fined two million. And you have gone out, returned to him, and informed him. So he said: Return to him and say to him: He says to you: By Allah, you will take me out, or I will go out [myself].

 

فلا أدري أي تعلق في هذا الخبر ودلالة على أنه القائم بالامر، وإنما فيه إخبار بأنه إن لم يخرجه ليخرجن - يعني من الحبس - ومع ذلك فقد قرنه باليمين أنه إن لم يفعل به ليفعلن، وكلاهما لم يوجد، فإذا لم يخرجه يحيى كان ينبغي أن يخرج وإلا حنث في يمينه وذلك لا يجوز عليه.

 

I did not see anything in this report that would indicate that he was the Qa’im with the Affair. And in it there is the implication that if he did not take him out, he would go out [himself] – meaning, from the prison – and with that, he swore that if he did not do it, he would do it [himself], but that did not happen. So if Yahya did not take him out, then he should have gone out himself, as he swore that he would – and that is not permissible [because he did not leave the prison].

 

قال: وحدثني إبراهيم بن محمد بن حمران عن إسماعيل بن منصور الزبالي قال: سمعت شيخا باذرعات - قد أتت عليه عشرون ومائة سنة - قال: سمعت عليا عليه السلام يقول على منبر الكوفة: كأني بابن حميدة قد ملاها عدلا وقسطا كما ملئت ظلما وجورا. فقام إليه رجل فقال: أهو منك أو من غيرك ؟ فقال: لا بل هو رجل مني (4).

 

He said: Ibrahim b. Muhammad b. Humran narrated from Isma`il b. Mansoor az-Zabali.

 

He said: I heard a shaykh at Adhri`at – he had reached the age of one hundred and twenty. He said: I heard `Ali عليه السلام say upon the minbar of Kufa: It is as though I am with the son of Hamida; he has filled it with equity and justice as it had been fraught with oppression and tyranny. So a man stood to him and said: Is he from you or from other than you? So he said: No, rather, he is a man from me.

 

فالوجه فيه: أن صاحب (هذا) (1) الامر يكون من ولد حميدة وهي أم موسى بن جعفر عليه السلام كما يقال: يكون من ولد فاطمة عليها السلام، وليس فيه أنه يكون منها لصلبها دون نسلها، كما لا يكون كذلك إذا نسب إلى فاطمة عليها السلام، وكما لا يلزم (أن يكون) (2) ولده لصلبه وإن قال: إنه يكون مني، بل يكفي أن يكون من نسله.      

 

Our explanation: The Patron of this Affair is from the descendants of Hamida, and she is the mother of Musa b. Ja`far عليه السلام, just as it is said, “he is from the descendants of Fatima عليها السلام”. And it is not that he would be from her directly, just as he would not be from Fatima عليها السلام directly, and just as he would not be directly from him (`Ali). And he said, “he will be from me”, and it is sufficient that he would of his lineage.

Edited August 19, 2014 by Qa'im

[Qa'im]

قال: وحدثني أحمد بن الحسن قال: حدثني يحيى بن إسحاق العلوي (3)، عن أبيه قال: دخلت على أبي عبد الله عليه السلام فسألته عن صاحب هذا الامر من بعده قال: صاحب البهمة وأبو الحسن في ناحية الدار ومعه عناق مكية ويقول لها: أسجدي لله الذي خلقك. ثم قال: أما إنه الذي يملاها قسطا وعدلا كما ملئت ظلما وجورا (4).          

 

He said: And Ahmad b. al-Hasan narrated. He said: Yahya b. Is`haq al-`Alawi narrated from his father.

 

He said: I entered upon Abu `Abdillah عليه السلام and I asked him about the Patron of this Affair after him. He said: The owner of the animal. And Abu’l Hasan was in a part of the house, and with him was a Meccan baby lamb; and he was saying to it: Prostrate to Allah, the One who created you. Then he said: He is the one who will fill it with equity and justice as it would be fraught with oppression and tyranny.

 

 

فأول ما فيه: أنه سأله عن مستحق (هذا) (5) الامر بعده فقال: " صاحب البهمة " وهذا نص عليه بالامامة. وقوله: " أما إنه يملاها قسطا وعدلا (كما ملئت ظلما وجورا) " (6). لا يمتنع أن يكون المراد أن من ولده من يملاها قسطا وعدلا، وإذا احتمل ذلك سقطت المعارضة.

 

 

Our explanation: He is asking him about the one eligible for this affair after him, so he said, “The owner of the animal”, and this is a declaration of his Imamate. And his saying, “He is the one who will fill it with equity and justice…” it is not impossible that it refers to one from his loins who will fill it with equity and justice. And if that is possible, then the contradiction falls.

 

 

  قال: وحدثني الحسين بن علي بن معمر، عن أبيه، عن عبد الله بن سنان قال: سمعت أبا عبد الله عليه السلام وذكر البداء لله فقال (7): فما أخرج الله إلى الملائكة وأخرجه الملائكة إلى الرسل، فأخرجه الرسل إلى الآدميين فليس فيه بداء. وأن من المحتوم أن إبني هذا هو القائم (1).  

 

 

He said: And al-Husayn b. `Ali b. Mu`ammar narrated from his father from `Abdillah b. Sinan.

 

He said: I heard Abu `Abdillah عليه السلام and he mentioned bada’ for Allah. So he said: As for what Allah brings out to the angels, and the angels bring it out to the messengers, and the messengers bring it out to humanity, then there is no bada’ in it. And from the inevitable is that this son of mine is the Qa’im.  

 

 

فما يتضمن هذا الخبر من ذكر البداء معناه الظهور على ما بيناه في غير موضع وقوله: " إن المحتوم أن ابنه هو القائم " معناه القائم بعده في موضع الامامة والاستحقاق لها دون القيام بالسيف، على ما مضى القول فيه.

 

 

As for what this report implicates regarding bada’, it denotes the appearance of a matter that was not present [before]. And his saying, “From the inevitable is that this son of mine is the Qa’im”, it means that he is the Qa’im after him in the realm of Imamate and eligibility to it, without rising with the sword – like the previous statements regarding it.

Edited August 22, 2014 by Qa'im

[Qa'im]

قال: وروى بقباقة - أخو بنين الصيرفي - قال: حدثني الاصطخري، أنه سمع أبا عبد الله عليه السلام يقول: كأني بابن حميدة على أعوادها قد دانت له شرق الارض وغربها (2).        

 

He said: And Baqbaqa – the brother of Baneen as-Sayrafi – said: al-Istakhri narrated that he heard Abu `Abdillah عليه السلام say: It is as though I was by the son of Hamida upon its pillars; the East of the Earth and its West have yielded to him.

 

 

فالوجه فيه: أيضا [ أنه ] (3) يكون من نسلها على ما مضى القول فيه.

 

 

Our explanation: Just as [we have said] in the previous statements, [it means that] he will be from her descendants.

 

قال: وحدثني محمد بن عطاء ضرغامة، عن خلاد اللؤلؤي قال: حدثني سعيد المكي (4) عن أبي عبد الله عليه السلام - وكانت له منزلة منه - قال: قال أبو عبد الله عليه السلام: يا سعيد [ الائمة ] (5) إثنا عشر إذا مضى ستة فتح الله على السابع، ويملك منا أهل البيت خمسة وتطلع الشمس من مغربها على يد السادس (6).

 

He said: And Muhammad b. `Ata’ Darghama narrated from Khallad al-Lu’lu’i. He said: Sa`eed al-Mecci narrated from Abu `Abdillah عليه السلام – and he had a house from him.

 

He said: Abu `Abdillah عليه السلام: O Sa`eed, [the Imams (sic)] are twelve. When six pass, Allah will grant victory for the seventh. And five from us, the Ahl al-Bayt, will rule, and the Sun will rise from its West upon the hand of the sixth.

 

فهذا الخبر: فيه تصريح بأن الائمة إثنا عشر، وما قال بعد ذلك: من التفصيل يكون قول الراوي على ما يذهب إليه الاسماعيلية.

 

In this report, there is the implication that there are twelve Imams. As for what was said after that: it can be an elaboration of the narrator addressing what the Isma`iliyya have gone to.

 

قال: وحدثني حنان بن سدير، عن أبي إسماعيل الابرص، عن أبي بصير قال: قال أبو عبد الله عليه السلام على رأس السابع منا الفرج (7).      

 

He said: And Hanan b. Sadeer narrated from Abu Isma`il al-Abras from Abu Baseer. He said: Abu `Abdillah عليه السلام said: The relief (al-faraj) is upon the head of the seventh from us.

 

 

يحتمل أن يكون السابع منه، لانه الظاهر من قوله " منا " إشارة إلى نفسه وكذلك نقول السابع منه [ هو ] (1) القائم [ بالامر ] (2). وليس في الخبر " السابع من أولنا " وإذا احتمل ما قلناه، سقطت المعارضة به.

 

 

It is possible that it is referring to the seventh from him, because the apparent meaning from his saying “from us” is that it is an indication to himself. Because of that, we say that the seventh from him is the Qa’im with the Affair. The report does not say, “the seventh from the first of us”. If what we have said is possible, then the contradiction falls.

 

 

قال: وحدثني عبد الله بن جبلة، عن سلمة بن جناح (3)، عن حازم بن حبيب قال: قلت لابي عبد الله عليه السلام: إن أبوي هلكا وقد أنعم الله علي ورزق أفأتصدق عنهما وأحج ؟ فقال: نعم. ثم قال بيمينه: يابا حازم من جاءك يخبرك عن صاحب هذا الامر أنه غسله وكفنه ونفض التراب من قبره فلا تصدقه (4).

 

 

He said: And `Abdillah b. Jabla narrated from Salama b. Jinah from Hazim b. Habib.

 

He said: I said to Abu `Abdillah عليه السلام: My parents have died, and Allah has bestowed upon me and provided, so do I give charity on their behalf and do Hajj? So eh said: Yes. Then he said by his right: O Abu Hazim, whoever comes to you and informs you about the Patron of this Affair, that he washed him, covered him, and shook the dirt off of his grave, then do not believe him.

 

فإنما فيه: أن صاحب هذا الامر لا يموت حتى يقوم بالامر ولم يذكر من هو، والفائدة فيه أن في الناس من اعتقد أنه يموت ويبعثه الله ويحييه - على ما سنبينه - فكان هذا ردا عليه ولا شبهة فيه.

 

In this [report, it is said that] the Patron of this Affair will not die until he rises with the affair, but it does not mention who he is. Additionally, it says that from the people are those who believe that he has died, and that Allah would resurrect him and bring him to life – which we shall explain – so this [expression] is a refutation to that; and there is no suspicion in it.

Edited August 22, 2014 by Qa'im

[Qa'im]

قال: وحدثني أبو محمد الصيرفي، عن عبد الكريم بن عمرو (5)، عن أبي بصير، عن أبي عبد الله عليه السلام قال: سمعته يقول: كأني بابني هذا - يعني أبا الحسن عليه السلام - قد أخذه بنو فلان فمكث في أيديهم حينا ودهرا، ثم خرج من أيديهم فيأخذ بيد رجل من ولده حتى ينتهي (به) (6) إلى جبل رضوي (7) (8).

 

He said: And Abu Muhammad as-Sayrafi narrated from `Abd al-Kareem b. `Amr from Abu Baseer from Abi `Abdillah عليه السلام.

 

He said: I heard him say: It is as though I am by this son of mine – meaning, Abu’l Hasan عليه السلام – and the Banu fulan have taken him. So he remains in their hands for a while and for long, then he goes out from their hands. So he takes the hand of a man from his loins until they stop at Mount Radwa.

 

 

فهذا الخبر: لو حمل على ظاهره لكان كذبا، لانه حبس في الاولة وخرج ولم يفعل ما تضمنه، وفي الثانية لم يخرج. ثم ليس فيه أن من يأخذ (1) بيد رجل من ولده حتى ينتهي إلى جبل رضوي (2) أنه يكون القائم وصاحب السيف الذي يظهر على الارض فلا تعلق بمثل ذلك.

 

 

If the apparent meaning of this report is taken, it would be a lie, because he was imprisoned the first time and he got out without doing what it alleges he would do. And in the second [imprisonment], he did not go out. Moreover, if he were the Qa’im and the owner of the sword who would appear upon the Earth, he would not need to take the hand of a man from his loins until they stop at Mount Radwa.

 

 

قال: وحدثني جعفر بن سليمان (3)، عن داود الصرمي (4)، عن علي بن أبي حمزة قال: قال [ لي ] (5) أبو عبد الله عليه السلام: من جاءك فقال لك: أنه مرض إبني هذا، وأغمضه وغسله ووضعه في لحده، ونفض يده من تراب قبره، فلا تصدقه (6).      

 

He said: And Ja`far b. Sulayman narrated from Dawud as-Sarami from `Ali b. Abi Hamza.

 

 

He said: Abu `Abdillah عليه السلام said: Whoever comes to you and says to you that he treated this son of mine, closed his eyes, washed him, placed him into his tomb, and shook off his hands from the dirt of his grave, then do not believe him.

 

 

فهذا الخبر: رواه ابن أبي حمزة وهو مطعون عليه وهو واقفي وسنذكر (7) ما دعاه إلى القول بالوقف. على أنه لا يمتنع أن يكون المراد به الرد على من ربما يدعي أنه تولى تمريضه وغسله ويكون في ذلك كاذبا، لانه مرض في الحبس، ولم يصل إليه من يفعل ذلك وتولى بعض مواليه - على ما قدمناه - غسله، وعند قوم من أصحابنا تولاه إبنه. فيكون قصد (8) البيان عن بطلان قول من يدعي ذلك.

 

 

As for this report: It was narrated by ibn Abi Hamza, and he is condemned, and he is a Waqifi – and we will mention what he called to with regards to the claims of waqf. It is not impossible that the meaning [of this report] aims to refute one who perhaps claims that he had treated him and washed him, as he would be a liar in that, because he became ill in prison, and one did not reach him to do that, and his followers could not perform those rites – as we have stated previously – and wash him. And a group from our companions believe that his son performed his funeral rites. So, this would expose the falsehood of such a claim.

 

 

قال: وروي عن سليمان بن داود (1)، عن علي بن أبي حمزة، عن، أبي الحسن عليه السلام قال: قال لي: يا علي من أخبرك أنه مرضني وغمضني وغسلني ووضعني في لحدي ونفض يده من تراب قبري فلا تصدقه (2).

 

He said: And he narrated from Sulayman b. Dawud from `Ali b. Abi Hamza from Abu’l Hasan عليه السلام.

 

He said: He said to me: O `Ali, whoever informs you that he treated me, closed my eyes, washed me, placed me in my tomb, and shook off his hands from the dirt of my grave, then do not believe him.

 

فالوجه فيه: أيضا ما قلناه في الخبر الاول سواء.

 

Our explanation: It is exactly like what we have said in the previous report.

 

قال: وأخبرني أعين بن عبد الرحمن بن أعين (3) قال: بعثني عبد الله بن بكير إلى عبد الله الكاهلي سنة أخذ العبد الصالح عليه السلام زمن المهدي فقال: أقرأه السلام وسله أتاه خبر - إلى أن قال: - إقرأه السلام وقل له: حدثني أبوالعيزار (4) في مسجدكم منذ ثلاثين سنة وهو يقول: قال أبو عبد الله عليه السلام: يقدم لصاحب (5) هذا الامر العراق مرتين. فأما الاولى فيعجل سراحه ويحسن جائزته. وأما الثانية فيحبس فيطول حبسه ثم يخرج من أيديهم عنوة (6).

 

He said: And A`yan b. `Abd ar-Rahman b. A`yan reported to me.

 

He said: `Abdullah b. Bukayr sent me to `Abdullah al-Kahili the year the Righteous Servant عليه السلام was taken in the time of [the Caliph] al-Mahdi. So he said: Recite the salaam to him and ask him if he had given him a report (?) – until he said: Recite the salaam to him and say to him: Abu’l I`izar narrated to me in your mosque for thirty years and he says: Abu `Abdillah عليه السلام said: The Patron of this Affair will proceed to Iraq twice. As for the first, his release will be quick and his provisions for the road will be good. As for the second, he will be imprisoned, and his imprisonment will be lengthy, then he will forcibly go out from their hands.

 

فهذا الخبر: مع أنه خبر واحد، يحتمل أن يكون الوجه فيه أنه يخرج من أيديهم عنوة، بأن ينقله الله إلى دار كرامته، ولا يبقى في أيديهم يعذبونه ويؤذونه على أنه ليس فيه من هو ذلك الشخص، وصاحب الامر مشترك بينه وبين غيره، فلم حمل عليه دون غيره.

 

For this report: In addition to it being a solitary report, it is possible that its meaning is that he would forcibly go out from their hands, as Allah would convey him to the abode of His bounties, and he would no longer remain in their hands; torturing him and harming him. [Additionally,] there is nothing in it saying who that person would be, as [the title] “Patron of this Affair” is shared between him and others, so it does not exclusively refer to him.

Edited August 24, 2014 by Qa'im

[Qa'im]

قال: وأخبرني إبراهيم بن محمد بن حمران وحمران (1) والهيثم بن واقد الجزري (2)، عن عبد الله الرجاني قال: كنت عند أبي عبد الله عليه السلام، إذ دخل عليه العبد الصالح عليه السلام فقال: يا أحمد إفعل كذا، فقلت: جعلت فداك إسمه فلان فقال: بل إسمه أحمد ومحمد. ثم قال لي: يا عبد الله إن صاحب هذا الامر يؤخذ فيحبس فيطول حبسه فإذا هموا به دعا باسم الله الاعظم فأفلته من أيديهم (3).

 

He said: And Ibrahim b. Muhammad b. Humran, Humran, al-Haytham, and Waqid al-Jazari reported to me from `Abdillah ar-Rajani.

 

He said: I was in the presence of Abu `Abdillah عليه السلام when the Righteous Servant عليه السلام entered upon him. So he said: O Ahmad, do this. So I said: May I be your ransom, his name is fulan. So he said: Rather, his name is Ahmad and Muhammad. Then he said to me: O `Abdillah, the Patron of this Affair will be taken and imprisoned, and his imprisonment will be prolonged. So when they take care of him, he will supplicate by the Greatest Name of Allah and he will escape from their hands.

 

فهذا أيضا: من جنس الاول يحتمل أن يكون أراد بفلته الموت دون الحياة.

 

This too is like the previous report. It is possible that it is referring to escaping in death and not alive.

 

قال: [ و ] روى بعض أصحابنا، عن أبي محمد البزاز قال: حدثنا عمرو بن منهال القماط (4)، عن حديد الساباطي، عن أبي عبد الله عليه السلام قال: إن لابي الحسن عليه السلام غيبتين إحداهما تقل والاخرى تطول، حتى يجيئكم من يزعم أنه مات وصلى عليه ودفنه ونفض تراب القبر من يده. فهو في ذلك كاذب ليس يموت وصي حتى يقيم وصيا ولا يلي الوصي إلا الوصي فإن وليه غير وصي عمي (5).

 

He said: [And] one of our companions narrated from Abu Muhammad al-Bazaz. He said: `Amr b. Minhal al-Qammat narrated to us from Hadeed as-Sabati from Abu `Abdillah عليه السلام.

 

He said: Verily, there are two occultations (ghaybataan) for Abu’l Hasan عليه السلام. The first of them is lesser and the other is prolonged, until one comes to you that claims that he has died, and [that he] prayed over him, buried him, and shook off the dirt of the grave from his hand. So he is lying regarding that. A deputy does not die until he establishes a deputy, and no one will follow a deputy except a deputy, for if one’s wali is not a deputy, he would go blind (?).

 

وإنما فيه: تكذيب من يدعي موته قبل أن يقيم وصيا، وهذا لعمري باطل فأما إذا أوصى وأقام غيره مقامه فإنه ليس فيه ذكره.

 

And this belies one who would claim that he has died prior to his establishing of a deputy. This is false, for if he deputed someone and he rose to his place, then it does not have what he mentions.

 

قال: وحدثنا عبد الله بن سلام أبو هريرة (6)، عن زرعة (7)، عن مفضل قال: كنت جالسا عند أبي عبد الله عليه السلام، إذ جاءه أبو الحسن ومحمد ومعهما عناق يتجاذبانها فغلبه محمد عليها، فاستحيى أبو الحسن فجاء فجلس إلى جانبي فضممته إلي وقبلته. فقال أبو عبد الله عليه السلام: أما أنه صاحبكم مع أن بني العباس يأخذونه فيلقى منهم عنتا ثم يفلته الله من أيديهم بضرب من الضروب، ثم يعمى على الناس أمره حتى تفيض عليه العيون، وتضطرب فيه القلوب كما تضطرب السفينة في لجة البحر وعواصف الريح ثم يأتي الله على يديه بفرج لهذه الامة للدين والدنيا (1).        

 

He said: `Abdillah b. Salam Abu Hurayra narrated from Zur`a from Mufaddal.

 

 

He said: I was sitting in the presence of Abu `Abdillah عليه السلام when Abu’l Hasan and Muhammad came, and with them was a baby lamb. They were vying for it, so Muhammad overcame him upon it. So Abu’l Hasan was embarrassed, then he came and sat to my side. So I embraced him and kissed him. So Abu `Abdillah عليه السلام said: Verily, he is your Patron, even though Bani al-`Abbas will take him and he will encounter a hardship from them. Then, Allah will allow him to escape from their hands with a hit from the hits. Then, the people will be blinded from his affair, until the eyes pour over him, and the hearts tumult over him just as a ship tumults in the abyss of the sea and the storms of wind. Then, Allah will bring the relief forth for this Umma, for the religion, and for this world upon his hands.

 

 

فما تضمن هذا الخبر: من أن بني العباس يأخذونه صحيح جرى الامر فيه على ذلك وأفلته الله منهم بالموت. وقوله: " يعمى على الناس أمره " كذلك هو، لانه اختلف فيه هذا الاختلاف وفاضت عليه عيون عند موته. وقوله: " ثم يأتي الله على يديه " يعني على يدي من يكون من ولده بفرج لهذه الامة، وهو الحجة عليه السلام، وقد بينا ذلك في نظائره.

 

 

As for what this report is referring to: Bani al-`Abbas would take him, which is correct, and Allah allowed him to escape from them through death. And his saying, “the people will be blinded from his affair”, that is how it is, because this disagreement came with regards to it, and the eyes poured forth for him upon his death. And his saying, “Then Allah will bring it forth upon his hands” means upon the hands of one from his loins, who would relieve this Umma, and he is the Hujja عليه السلام, and we have clarified that elsewhere.

 

 

 

قال: وحدثني حنان، عن أبي عبد الرحمن المسعودي (2) قال: حدثنا المنهال بن عمرو (3)، عن أبي عبد الله النعمان، عن أبي جعفر عليه السلام قال: صاحب الامر يسجن حينا ويموت [ حينا ] (4) ويهرب حينا (5).

 

 

He said: And Hanan narrated from Abu `Abd ar-Rahman al-Mas`udi. He said: al-Minhal b. `Amr narrated from Abu `Abdillah al-Nu`man from Abu Ja`far عليه السلام.

 

He said: The Patron of the Affair will be imprisoned for a while, die [for a while], and flee for a while.

 

 

فأول ما فيه: أنه قال: " يموت حينا " وذلك خلاف مذهب الواقفة، فأما الهرب فإنما صح ذلك فيمن ندعيه نحن دون من يذهبون إليه، لان أبا الحسن موسى عليه السلام ما علمنا أنه هرب وإنما هو شئ يدعونه لا يوافقهم عليه أحد، ونحن يمكننا أن نتأول قوله " يموت حينا " بأن نقول يموت ذكره.

 

Firstly, therein he says, “he will die for a while”, and that is in opposition to the Waqifi school. As for his fleeing, that is indeed correct according to what we claim (i.e. that his death was his escape) as opposed to what they have claimed, because we were not informed that Abu’l Hasan Musa عليه السلام [literally] fled. Rather, that is something that they claim that cannot be verified with anything. It is possible for us to interpret his saying, “he will die for a while” as the death of his remembrance.

Edited August 26, 2014 by Qa'im

[Qa'im]

قال: وروى بحر بن زياد (1)، عن عبد الله الكاهلي، أنه سمع أبا عبد الله عليه السلام يقول: إن جاءكم من يخبركم بأنه مرض إبني هذا، وهو شهده وهو أغمضه وغسله وأدرجه في أكفانه وصلى عليه ووضعه في قبره وهو حثا عليه التراب، فلا تصدقوه ولابد من أن يكون ذا. فقال له محمد بن زياد التميمي (2): - وكان حاضر الكلام بمكة - يا أبا يحيى هذه والله فتنة عظيمة، فقال له الكاهلي: فسهم الله فيه أعظم، يغيب عنهم شيخ ويأتيهم شاب فيه سنة من يونس (3).

 

 

He said: Bahr b. Ziyad narrated from `Abdillah al-Kahili that he heard Abu `Abdillah عليه السلام say:

 

If someone comes to you informing you that he has treated this son of mine, witnessed him, closed his eyes, washed him, inserted him in his burial shrouds, prayed over him, placed him in his grave, and scooped the dirt onto him, then do not believe him, and it will surely be that. So Muhammad b. Ziyad at-Tamimi said to him – and he was present in the conversation in Mecca – : O Abu Yahya, this, by Allah, is a great fitna! So al-Kahili said to him: So Allah’s share in it is greater. An elder will be occulted from them, and a youth will come to them – in that there is a tradition of Yunus.

 

 

فليس فيه أكثر من تكذيب من يدعي أنه فعل ذلك وتولاه، لعلمه بأنه ربما ادعى ذلك من هو كاذب، لانه لم يتول أمره إلا إبنه عند قوم أو مولاه على المشهور. فأما غير ذلك، فمن إدعاه كان كاذبا. وأما ظهور صاحب هذا الامر فلعمري يكون في صورة شاب ويظن قوم أنه شاخ لانه في سن شيخ قد هرم.

 

 

This is not but a belying of one who claims to have performed those rites. He knew that one who may claim this is a liar, because no one performs these rites except his son according to one community, or more prominently, his slave. Other than them, whoever claims to have done this is a liar. As for the appearance of the Patron of this Affair, he will be in the form of a youth; and a community will expect him to be an elder due to his elderly age.

 

 

قال: وروى أحمد بن الحارث، رفعه إلى أبي عبد الله عليه السلام أنه قال: لو قد يقوم القائم لقال الناس: أنى يكون هذا وبليت عظامه (4).

 

He said: Ahmad b. al-Harith narrated, going up to Abu `Abdillah عليه السلام that he said:

 

When the Qa’im rises, the people will say: Is this the one, while his bones had decayed?

 

 

فإنما فيه: أن قوما يقولون: إنه بليت عظامه لانهم ينكرون أن يبقى هذه المدة الطويلة. وقد إدعى قوم أن صاحب الزمان مات وغيبه الله فهذا رد عليهم.

 

And in this, a community will say, “his bones had decayed” because they will doubt that he had remained for this long period. And a community has claimed that the Patron of the Age has died, and Allah has concealed him – so this is a refutation of them.

 

 

قال: وروى سليمان بن داود، عن علي بن أبي حمزة، عن أبي بصير قال: سمعت أبا جعفر عليه السلام يقول: في صاحب هذا الامر أربع سنن من أربعة أنبياء سنة من موسى، وسنة من عيسى، وسنة من يوسف، وسنة من محمد صلى الله عليه وآله وسلم، أما [ من ] (1) موسى فخائف، يترقب، وأما [ من ] (2) يوسف فالسجن، وأما [ من ] (3) عيسى فيقال: مات ولم يمت وأما [ من ] (4) محمد صلى الله عليه وآله فالسيف (5).

 

He said: Sulayman b. Dawud narrated from `Ali b. Abi Hamza from Abu Baseer.

 

He said: I heard Abu Ja`far عليه السلام say: In the Patron of this Affair there are four traditions (sunan) from four prophets: a tradition from Musa, a tradition from `Isa, a tradition from Yusuf, and a tradition from Muhammad صلى الله عليه وآله وسلم. As to Musa, it is his fear and vigilance. As to Yusuf it is imprisonment. As to `Isa, it is that it will be said, “he died” but he did not die. And as to Muhammad صلى الله عليه وآله وسلم, it is the sword.

 

 

فما تضمن هذا الخبر. من الخصال كلها حاصلة في صاحبنا. فإن قيل صاحبكم لم يسجن في الحبس. قلنا: لم يسجن في الحبس وهو في معنى المسجون لانه بحيث لا يوصل إليه ولا يعرف شخصه على التعيين فكأنه مسجون.

 

 

From the characteristics referred to in this report, all of them exist in our Patron. If it is said that “your Patron was never imprisoned in a prison”, we [would] say, “He is not imprisoned in a prison, but he is imprisoned in the sense that he cannot be reached, nor can his person be specifically recognized, so it is as if he is imprisoned.

 

 

قال: وروى علي بن عبد الله، عن زرعة بن محمد، عن مفضل قال: سمعت أبا عبد الله عليه السلام يقول: إن بني العباس سيعبثون بابني هذا ولن يصلوا إليه. ثم قال: وما صائحة تصيح، وما ساقة تسق، وما ميراث يقسم وما أمة تباع (6).

 

He said: And `Ali b. `Abdillah narrated from Zur`a b. Muhammad from Mufaddal.

 

He said: I heard Abu `Abdillah عليه السلام say: Bani al-`Abbas will exploit this son of mine, but they will not reach him. Then, he said: And what clamour will cry, and what freighter will drive on, and what inheritance will be divided, and what bondwoman will be bought. (?)

Edited September 7, 2014 by Qa'im

[Qa'im]

وروى أحمد بن علي، عن محمد بن الحسين بن إسماعيل، عن عبد الرحمن بن الحجاج قال: سمعت أبا إبراهيم عليه السلام يقول: إن بني فلان يأخذونني ويحبسونني وقال: وذاك وإن طال فإلى سلامة (1).

 

And Ahmad b. `Ali narrated from Muhammad b. al-Husayn b. Isma`il from `Abd ar-Rahman b. al-Hajjaj.

 

He said: I heard Abu Ibrahim عليه السلام say: Verily, Bani fulan will take me and imprison me. And he said: And that – even if it is for long – will lead to safety.

 

فالوجه في الخبر الاول: أنهم ما يصلون إلى دينه وفساد أمره، دون أن لا يصلوا إلى جسمه بالحبس، لان الامر جرى على خلافه. وكذلك قوله: " وذاك وإن طال فإلى سلامة " معناه إلى سلامة من دينه (2).

 

Our explanation of the first report: [it can mean that] they (Bani al-`Abbas) will not reach his religion [to harm it], nor will they corrupt his affair – without [meaning] that they will not reach his body in prison – as the affair has transferred to his successor. As for his saying, “and that – even if it is for long – will lead to safety”, refers to the safety of his religion.

 

قال: وروى إبراهيم بن المستنير، عن المفضل قال: سمعت أبا عبد الله عليه السلام يقول: إن لصاحب هذا الامر غيبتين إحداهما أطول [ من الاخرى ] (3) حتى يقال: مات، وبعض يقول: قتل، فلا يبقى على أمره إلا نفر يسير من أصحابه، ولا يطلع أحد على موضعه وأمره، ولا غيره إلى المولى الذي يلي أمره (4).

 

He said: And Ibrahim b. al-Mustanir narrated from al-Mufaddal.

 

He said: I heard Abu `Abdillah عليه السلام say: For the Patron of this Affair there are two occultations, one of them is longer [than the other]; until it is said, “he died”, and others will say, “he was killed”. So none will remain upon his affair except a small group from his companions, and none will be informed of his location and his affair, and no one will be with him except (?) for the slave that will look after his affair.

 

فهذا الخبر: صريح فيما (5) نذهب إليه في صاحبنا لان له غيبتين. الاولى كان يعرف فيها أخباره ومكاتباته. والثانية أطول إنقطع ذلك فيها، وليس يطلع عليه أحد إلا من يختصه، وليس كذلك لابي الحسن موسى عليه السلام.

 

As for this report: It clarifies that which we believe regarding our Patron, because for him there are two occultations. During the first, his news and his writings were known. The second [occultation] is longer, and that (news and communication) was cut during it. And it does not befall anyone unless he is designated to it, while that was not the case for Abu’l Hasan Musa عليه السلام.

 

قال: وروى علي بن معاذ قال: قلت لصفوان بن يحيى: بأي شئ قطعت على علي (7) ؟ قال: صليت ودعوت الله واستخرت (عليه) (6) وقطعت عليه (8).

 

He said: And `Ali b. Mu`adh narrated. He said: I said to Safwan b. Yahya: What made you certain of `Ali [ar-Rida and his Imamate]? He said: I prayed, I supplicated to Allah, I performed istikhara [upon this] and I became certain of him.

 

فهذا ليس فيه أكثر من التشنيع على رجل بالتقليد، وإن صح ذلك فليس فيه حجة على غيره، على أن الرجل الذي ذكر ذلك عنه فوق هذه المنزلة لموضعه وفضله وزهده ودينه، فكيف يستحسن أن يقول لخصمه: في مسألة علمية إنه قال فيها: بالاستخارة، اللهم إلا أن يعتقد فيه من البله والغفلة ما يخرجه عن التكليف، فيسقط المعارضة لقوله.

 

And in this there is nothing but vilification of a man by [claiming that he] emulated [others], and even if it were correct, it is not a proof for anything else. The man that was mentioned is above this in his virtue, his asceticism, and his religion, so how advisable would it be for one to say to his opponent – in an intellectual discourse – that he claimed this via istikhara? But, [assuming this is true,] if Safwan believed him to be ignorant or negligent, then he leave the responsibility [of giving a full response]. So the objection to his words falls.

 

ثم قال: وقال علي بقباقة: سألت صفوان بن يحيى وابن جندب وجماعة من مشيختهم - وكان الذي بينه وبينهم عظيم - بأي شئ قطعتم على هذا الرجل الشئ بان لكم فاقبل قولكم ؟ قالوا كلهم: لا والله إلا أنه قال: فصدقناه وأحالوا جميعا على البزنطي، فقلت: سوءة (1) لكم وأنتم مشيخة الشيعة، أترسلونني إلى ذلك الصبي الكذاب فأقبل منه وأدعكم أنتم ؟. (2)

 

Then he said: And `Ali Baqbaqa said: I asked Safwan b. Yahya and ibn Jundub and a group from their shaykhs – and what was between him and them was great – by what thing did you become certain about this man; the thing that is clear to you so that I may accept your claims? They all said: No, by Allah, except that he said: we have believed him and we have all referred to al-Bazanti. So I said: Woe to you, you are the shaykhs of the Shi`a. Are you sending me to that lying boy so that I accept from him and leave you alone?

 

والكلام في هذا الخبر: مثل ما قلناه: في الخبر الاول سواء.

 

And the statement regarding this report is exactly like what we have said regarding the previous report.

 

قال: وسئل بعض أصحابنا عن علي بن رباط (3) هل سمع أحدا روى عن أبي الحسن عليه السلام أنه قال: علي إبني وصيي أو إمام بعدي أو بمنزلتي من أبي أو خليفتي أو معنى هذا ؟ قال: لا (4).

 

 

He said: And some of our companions asked from `Ali b. Rabbat: Did anyone narrate from Abu’l Hasan عليه السلام that he said: My son `Ali is my deputy, or an Imam after me, or in my status from my father, or my successor (khalifa), or [something with] this meaning? He said: No.

 

فليس فيه أكثر من أن إبن رباط قال: إنه لم يسمع أحدا يقول ذلك: وإذا لم يسمع هو (5) لا يدل على أن غيره لم يسمعه، و [ قد ] (6) قدمنا طرفا من الاخبار عمن سمع ذلك، فسقط الاعتراض به.

 

In this there is nothing more than that ibn Rabbat said that he had not heard anyone say that. And if he had not heard that, then that does not mean that others did not hear it. And we have submitted some of the reports from those who have heard that, so the inconsistency falls.

 

 

قال: وسأل أبو بكر الارمني عبد الله بن المغيرة بأي شئ قطعت على علي ؟ قال أخبرتني سلمى (1) أنه لم يكن عند أبيه أحد بمنزلته (2).

 

He said: And Abu Bakr al-Armani `Abdillah b. al-Mughira was asked: By what thing did you become certain about `Ali? He said: Salma informed me that there was no one [else] who was of the status of his father.

 

 

فالوجه فيه: أيضا ما قلناه في غيره سواء.

 

Our explanation of it: It is also exactly like what we have said in another place.

 

(End of Fii Nusrat al-Waqifa)

Edited September 9, 2014 by Qa'im

[Qa'im]

ومن طرائف الامور: أن يتوصل إلى الطعن على قوم أجلاء في الدين والعلم والورع بالحكايات عن أقوام لا يعرفون، ثم لا يقنع بذلك حتى يجعل ذلك دليلا على فساد المذهب، إن هذه لعصبية ظاهرة وتحامل عظيم، ولولا أن رجلا منسوبا إلى العلم له صيت وهو من وجوه المخالفين لنا، أورد هذه الاخبار وتعلق بها، لم يحسن إيرادها، لانها كلها ضعيفة رواها من لا يوثق بقوله. فأول دليل على بطلانها أنه لم يثق قائل بها - على ما سنبينه - ولولا صعوبة الكلام على المتعلق بها في الغيبة بعد تسليم الاصول وضيق الامر عليه فيه وعجزه عن الاعتراض عليه، لما التجأ إلى هذه الخرافات فإن (3) المتعلق بها يعتقد بطلانها كلها.  

And from the peculiarities of these matters: they slander a group of the most esteemed in their religion, knowledge, and piety through the sayings of unknown peoples. Then, they do not cease from that until they make it a proof for the corruption of the faith. Surely, this is out of manifest partisanship (`asabiyya) and great prejudice. Had it not been for a man who was connected to knowledge, who possessed a reputation, and who was from the faces of our opponents who narrated these reports and argued by them, their reasoning would not be valid, because it is all weak (dha`eef) and narrated by those whose words are not trusted ...

 

 

وقد روي السبب الذي دعا قوما إلى القول بالوقف.

 

 

 

And we will narrate the reasons why a community called to Waqifism

 

 

فروى الثقات أن أول من أظهر هذا الاعتقاد علي بن أبي حمزة البطائني وزياد بن مروان القندي (4) وعثمان بن عيسى الرواسي طمعوا في الدنيا، ومالوا إلى حطامها واستمالوا قوما فبذلوا لهم شيئا مما اختانوه من الاموال، نحو حمزة بن بزيع وابن المكاري (1) وكرام الخثعمي (2) وأمثالهم (3).

 

Reliable persons have narrated that the first to express this belief were `Ali b. Abi Hamza al-Bata’ini, Ziyad b. Marwan al-Qindi, and `Uthman b. `Isa ar-Rawasi, who were greedy for this world, and they tended to its debris, and they attracted a community, and they entrusted them with some of the wealth that they had taken – including Hamza b. Bazee`, ibn al-Makari, Kiram al-Kathami, and their ilk.

 

فروى محمد بن يعقوب، عن محمد بن يحيى العطار، عن محمد بن أحمد، عن محمد بن جمهور، عن أحمد بن الفضل (4)، عن يونس بن عبد الرحمن قال: مات أبو إبراهيم عليه السلام وليس من قوامه أحد إلا وعنده المال الكثير، وكان ذلك سبب وقفهم وجحدهم موته، طمعا في الاموال، كان عند زياد بن مروان القندي سبعون ألف دينار، وعند علي بن أبي حمزة ثلاثون ألف دينار. فلما رأيت ذلك وتبينت الحق وعرفت من أمر أبي الحسن الرضا عليه السلام ما علمت، تكلمت ودعوت الناس إليه، فبعثا إلي وقالا ما يدعوك إلى هذا ؟ إن كنت تريد المال فنحن نغنيك وضمنا لي عشرة آلاف دينار، وقالا [ لي ] (5): كف. فأبيت، وقلت لهما: إنا روينا عن الصادقين عليهم السلام أنهم قالوا: " إذا ظهرت البدع فعلى العالم أن يظهر علمه، فإن لم يفعل سلب نور الايمان " وما كنت لادع الجهاد وأمر الله (6) على كل حال، فناصباني وأضمرا لي العداوة (7).

 

Muhammad b. Ya`qub narrated from Muhammad b. Yahya al-`Attar from Muhammad b. Ahmad from Muhammad b. Jamhoor from Ahmad b. al-Fadl from Yunus b. `Abd ar-Rahman.

He said: Abu Ibrahim عليه السلام died, and every trustee of his was holding a large amount of [his] wealth, and that was the reason why they halted [at his Imamate] and disputed his death – they were pursuing the wealth. Ziyad b. Marwan al-Qindi had seventy thousand dinars, and `Ali b. Abi Hamza had thirty thousand dinars. So when I saw that, and the truth became clear to me, and I recognized the affair of Abu’l Hasan ar-Rida عليه السلام from what I learned, I spoke up and called people to him. So two appeared to me and said, “Why are you calling to him? If you are wanting wealth, we will make you wealthy” and they promised to give me ten thousand dinars, and they said to me, “Stop [calling people to ar-Rida]”. So I refused it, and I said to them, “We have narrated from the Sadiqayn عليهم السلام that they have said: If an innovation (bid`a) appears, it is the scholar’s duty to present his knowledge, for if he does not do that, the light of faith will leave him”…

And surely I am not going to forego this jihad, and the command of Allah is in all circumstances. So those two became hostile towards me and they harboured enmity towards me.

 

وروى محمد بن الحسن بن الوليد، عن الصفار وسعد بن عبد الله الاشعري جميعا، عن يعقوب بن يزيد الانباري، عن بعض أصحابه قال: مضى أبو إبراهيم عليه السلام وعند زياد القندي سبعون ألف دينار، وعند عثمان بن عيسى الرواسي ثلاثون ألف دينار وخمس جوار، ومسكنه بمصر. فبعث إليهم أبو الحسن الرضا عليه السلام أن احملوا ما قبلكم من المال وما كان اجتمع لابي عندكم من أثاث وجوار، فإني وارثه وقائم مقامه، وقد اقتسمنا ميراثه ولا عذر لكم في حبس ما قد اجتمع لي ولوارثه قبلكم وكلام يشبه هذا. فأما ابن أبي حمزة فإنه أنكره ولم يعترف بما عنده وكذلك زياد القندي. وأما عثمان بن عيسى فإنه كتب إليه إن أباك صلوات الله عليه لم يمت وهو حي قائم، ومن ذكر أنه مات فهو مبطل، وأعمل على أنه قد مضى كما تقول: فلم يأمرني بدفع شئ إليك، وأما الجواري فقد أعتقهن (1) وتزوجت بهن (2).

 

And Muhammad b. al-Hasan b. al-Walid narrated from as-Saffar and Sa`d b. `Abdillah al-Ash`ari together from Ya`qub b. Yazid al-Anbari from some of his companions.

He said: Abu Ibrahim عليه السلام passed away, and with Ziyad al-Qindi was seventy thousand dinars, and with `Uthman b. `Isa ar-Rawasi was thirty thousand dinars and five slave girls – and his residence in Egypt. So Abu’l Hasan ar-Rida عليه السلام sent [a message] to them [saying], “Take what is before you from the wealth, and that which my father has deposited to you from the furnishings and the slave girls, for I am his inheritor and the one rising in his place, and we have divided his inheritance, and you have no excuse to withhold what has been gathered for me and those who have inherited from him before you” – and words like this.

But ibn Abi Hamza doubted him and did not acknowledge what he had; and Ziyad al-Qindi was the same. And as for `Uthman b. `Isa, he wrote to him, [saying] “Your father صلوات الله عليه has not died, but rather, he is established (Qa’im) and alive. And whoever mentions that he has died is a deviant. If it were as it is said – that he passed away – and I were to act upon that [i say]: he did not order me to pay anything to you, and as for the slave girls, I have freed them and married from them”.

 

وروى أحمد بن محمد بن سعيد بن عقدة، عن محمد بن أحمد بن نصر التيمي (3) قال: سمعت حرب بن الحسن الطحان (4) يحدث يحيى بن الحسن العلوي (5) أن يحيى بن المساور (6) قال: حضرت جماعة من الشيعة، وكان فيهم علي بن أبي حمزة فسمعته يقول: دخل علي بن يقطين على أبي الحسن موسى عليه السلام فسأله عن أشياء فأجابه. ثم قال: أبو الحسن عليه السلام: يا علي صاحبك يقتلني، فبكى علي بن يقطين وقال: يا سيدي وأنا معه ؟. قال: لا يا علي لا تكون معه ولا تشهد قتلي، قال علي: فمن لنا بعدك يا سيدي ؟ فقال: علي ابني هذا هو خير من أخلف بعدي، هو مني بمنزلة أبي، هو لشيعتي عنده علم ما يحتاجون إليه، سيد في الدنيا وسيد في الآخرة، وإنه لمن المقربين. فقال يحيى بن الحسن لحرب فما حمل علي بن أبي حمزة على أن برء منه وحسده ؟ قال سألت يحيى بن المساور عن ذلك فقال: حمله ما كان عنده من ماله [ الذي ] (1) اقتطعه ليشقيه الله في الدنيا والآخرة، ثم دخل بعض بني هاشم وانقطع الحديث (2).

 

And Ahmad b. Muhammad b. Sa`eed b. `Uqda narrated from Muhammad b. Ahmad b. Nasr al-Taymali. He said: I heard Harb b. al-Hasan at-Tahhan speak to Yahya b. al-Hasan al-`Alawi that Yahya b. al-Masawar said:

I attended to a group from the Shi`a, and among them was `Ali b. Abi Hamza. So I heard him say: `Ali b. Yaqteen entered upon Abu’l Hasan Musa عليه السلام and asked him about things, so he answered him. Then, Abu’l Hasan عليه السلام said: O `Ali, your companion is killing me. So `Ali b. Yaqteen wept and said: O my master, and am I with him? So he said: No, O `Ali, you will not be with him, nor will you witness my murder. `Ali said: So who will be for us after you, O my master? So he said: `Ali – this son of mine – is the best of my children after me. He is in my status from my father. He has all of the knowledge that my Shi`a will need. He is a master in this world, he is a master in the Hereafter, and he is from those who are brought near.

So Yahya b. al-Hasan said: So what caused `Ali b. Abi Hamza to disassociate from him and envy him? He said: I asked Yahya b. Masawar about that, so he said: He was influenced by that which was with him from his wealth, and this is why Allah has made him unfortunate in this world and the Hereafter.

Then, some from Bani Hashim entered, and the discussion was cut.

 

وروى علي بن حبشي بن قوني (3)، عن الحسين بن أحمد بن الحسن بن علي بن فضال (4) قال: كنت أرى عند عمي علي بن الحسن بن فضال شيخا من أهل بغداد وكان يهازل عمي. فقال له يوما: ليس في الدنيا شر منكم يا معشر الشيعة - أو قال: الرافضة - فقال له عمي: ولم لعنك الله ؟. قال: أنا زوج بنت أحمد بن أبي بشر السراج (5) قال لي لما حضرته الوفاة: إنه كان عندي عشرة آلاف دينار وديعة لموسى بن جعفر عليه السلام، فدفعت ابنه عنها بعد موته، وشهدت أنه لم يمت فالله الله خلصوني من النار وسلموها إلى الرضا عليه السلام. فو الله ما أخرجنا حبة، ولقد تركناه يصلى [ بها ] (1) في نار جهنم (2).

 

And `Ali b. Habashi b. Qawni narrated from al-Husayn b. Ahmad b. al-Hasan b. `Ali b. Faddal.

He said: I used to see a shaykh from Baghdad with my uncle `Ali b. al-Hasan b. Faddal, and he used to jest with my uncle. So one day, he said to him: In this world, there is no evil greater than you (?), O Shi`a – or he said: [O] Rejectionists (Rafida) – so my uncle said to him: Why, may Allah curse you? He said: I am the husband of the daughter of Ahmad b. Abi Bishr as-Sarraj, and when death attended to him, he said to me, “I had ten thousand dinars entrusted to me from Musa b. Ja`far عليه السلام, so I had to give it to his son after his death, but I testified that he did not die. So, by Allah, save me from the Fire and give it to ar-Rida عليه السلام”. By Allah, we did not take out (i.e. return) one piece. Rather, we left it so that he may reach the fire of Hell.

 

وإذا كان أصل هذا المذهب أمثال هؤلاء، كيف يوثق برواياتهم أو يعول عليها !. وأما ما روي من الطعن على رواة الواقفة، فأكثر من أن يحصى، وهو موجود في كتب أصحابنا، نحن نذكر طرفا منه (3).

 

So if the basis of this sect consist of people like this, how can they and their narrations be trusted or reliable?! And as for what has been narrated in condemnation of the narrators of the Waqifa, they are more than can be counted. They are mentioned in the books of our companions. We will mention some of them.

 

روى محمد بن أحمد بن يحيى الاشعري، عن عبد الله بن محمد، عن الخشاب (4)، عن أبي داود قال: كنت أنا وعيينة بياع القصب (5) عند علي بن أبي حمزة البطائني - وكان رئيس الواقفة - فسمعته يقول: قال لي أبو إبراهيم عليه السلام: إنما أنت وأصحابك يا علي أشباه الحمير. فقال لي عيينة: أسمعت ؟ قلت: إي والله لقد سمعت. فقال: لا والله، لا أنقل إليه قدمي ما حييت (6).

 

Muhammad b. Ahmad b. Yahya al-Ash`ari narrated from `Abdillah b. Muhammad from al-Kashab from Abi Dawud.

He said: I and `Uyayna the cane-seller were with `Ali b. Abi Hamza al-Bata’ini – and he was the head of the Waqifa – and I heard him say: Abu Ibrahim عليه السلام said to me: Verily, you and your companions, O `Ali, are in the likeness of donkeys. So `Uyayna said to me: Did you hear? I said: Yes, by Allah, I have heard. So he said: No, by Allah, I will not go to him as long as I live.

 

روى ابن عقدة، عن علي بن الحسن بن فضال، عن محمد بن عمر بن يزيد (1) 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 الارض. فدخل أبو الحسن الرضا عليه السلام - وهو صبي -. فقلنا: خير أهل الارض ! ثم دنا فضمه إليه فقبله وقال: يا بني تدري ما قال ذان ؟ قال: نعم يا سيدي هذان يشكان في. قال علي بن أسباط: فحدثت بهذا الحديث الحسن بن محبوب فقال: بتر (2) 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 زياد 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 (3).

 

Ibn `Uqda narrated from `Ali b. al-Hasan b. Faddal from Muhammad b. `Umar b. Yazid and `Ali b. Asbat together.

They said: `Uthman b. `Isa ar-Rawasi said to us: Ziyad al-Qindi and ibn Muskan narrated to me, saying: We were in the presence of Abi Ibrahim عليه السلام when he said: At this moment, the best of the people of the Earth will enter upon you. So Abu’l Hasan ar-Rida عليه السلام entered – and he was a boy. So we said: The best of the people of the Earth?! Then he brought him near and kissed him, and said: O my son, do you know what these two said? He said: Yes, my master, these two have doubt in me.

`Ali b. Asbat said: So I narrated this hadith to al-Hasan b. Mahbub and he said: This hadith is abridged, no [it is not like this], rather, `Ali b. Ri’aab narrated to me that Abu Ibrahim عليه السلام said to those two: If you deprive him of his right or if you betray him, then the curse of Allah, the angels, and all of the people will be upon you. O Ziyad, you and your companions will never find success (?).

`Ali b. Ri’aab said: So I met Ziyad al-Qindi and I said to him: I have been told that Abu Ibrahim عليه السلام said such and such to you. So he said: I think that you are confused. Then, he went and left me, after which I did not talk to him, nor did I pass him by.

al-Hasan b. Mahbub said: We were expecting the curse of Abu Ibrahim عليه السلام upon Ziyad [to manifest], until what appeared from him in the days of ar-Rida عليه السلام appeared, so he died a heretic (zindeeq).

 

وروى أحمد بن محمد بن يحيى، عن أبيه، عن محمد بن الحسين بن أبي الخطاب، عن صفوان بن يحيى، عن إبراهيم بن يحيى بن أبي البلاد قال: قال الرضا عليه السلام: ما فعل الشقي: حمزة بن بزيع (1) ؟ قلت: هو ذا هو قد قدم. فقال: يزعم أن أبي حي، هم اليوم شكاك، ولا يموتون غدا إلا على الزندقة. قال صفوان: فقلت فيما بيني وبين نفسي: شكاك قد عرفتهم، فكيف يموتون على الزندقة ؟ ! فما لبثنا إلا قليلا حتى بلغنا عن رجل منهم أنه قال عند موته هو كافر برب أماته. قال صفوان: فقلت هذا تصديق الحديث (2).

 

Ahmad b. Muhammad b. Yahya narrated from his father from Muhammad b. al-Husayn b. Abu’l Khashab from Safwan b. Yahya from Ibrahim b. Yahya b. Abu’l Bilad.

 

He said: ar-Rida عليه السلام said: What did this wretched one, Hamza b. Bazee`, do? He alleges that my father is alive. Today, they are doubters, but they will not die tomorrow except as heretics. Safwan said: So I said to myself, “I understand that they are doubters, but how will they die as heretics?!” So it was not long until we were informed of a man from them who said, as he was dying, that he was a disbeliever in the Lord that caused him to die.

 

Safwan said: This is a confirmation of the hadith.

 

وروى أبو علي محمد بن همام، عن علي بن رباح (3) قال: قلت للقاسم بن إسماعيل القرشي (4) - وكان ممطورا (5) - أي شئ سمعت من محمد بن أبي حمزة ؟ قال: ما سمعت منه إلا حديثا واحدا. قال ابن رباح: ثم أخرج بعد ذلك حديثا كثيرا فرواه عن محمد بن أبي حمزة. قال ابن رباح: وسألت القاسم هذا: كم سمعت من حنان ؟ فقال: أربعة أحاديث أو خمسة. قال: ثم أخرج بعد ذلك حديثا كثيرا فرواه عنه (6).

 

Abu `Ali Muhammad b. Himam narrated from `Ali b. Rabah.

He said: I said to al-Qasim b. Isma`il al-Qarshi – and he was a mamtur (“wet dog”; a derogatory term for the Waqifa): What thing did you hear from Muhammad b. Abi Hamza? He said: I have not heard from him except one hadith.

Ibn Rabah said: Thereafter, he brought out many hadiths and he attributed them to Muhammad b. Abi Hamza.

Ibn Rabah said: And I asked al-Qasim the following: How many have you heard from Hanan? So he said: Four hadiths of five.

He said: Thereafter, he brought out many hadiths and he attributed them to him.

 

وروى أحمد بن محمد بن عيسى، عن سعد بن سعد، عن أحمد بن عمر (7) قال: سمعت الرضا عليه السلام يقول في ابن أبي حمزة: أليس هو الذي يروي أن رأس المهدي (1) يهدى إلى عيسى بن موسى، وهو صاحب السفياني. وقال: إن أبا إبراهيم عليه السلام يعود إلى ثمانية أشهر، فما استبان لهم كذبه ؟ (2).

 

Ahmad b. Muhammad b. `Isa narrated from Sa`d b. Sa`d from Ahmad b. `Umar.

He said: I heard ar-Rida عليه السلام say regarding ibn Abi Hamza: Is he not the one who narrates that the head of [the Caliph] al-Mahdi would be presented to `Isa b. Musa, and he is the companion of the Sufyani? And he [also] said that Abu Ibrahim عليه السلام would return after eight months. Do they not see that he is a liar?

Edited September 13, 2014 by Qa'im

[Qa'im]

وروى محمد بن أحمد بن يحيى، عن بعض أصحابنا، عن محمد بن عيسى بن عبيد، عن محمد بن سنان قال: ذكر علي بن أبي حمزة عند الرضا عليه السلام فلعنه، ثم قال: إن علي بن أبي حمزة أراد أن لا يعبد الله في سمائه وأرضه، فأبى الله إلا أن يتم نوره ولو كره المشركون، ولو كره اللعين المشرك. قلت: المشرك ؟ قال: نعم والله وإن رغم أنفه كذلك [ و ] (3) هو في كتاب الله (يريدون أن يطفؤا نور الله بأفواههم) (4). وقد جرت فيه وفي أمثاله أنه أراد أن يطفئ نور الله (5).  

 

And Muhammad b. Ahmad b. Yahya narrated from some of our companions from Muhammad b. `Isa b. `Ubayd from Muhammad b. Sinan. He said: I mentioned `Ali b. Abi Hamza in the presence of ar-Rida عليه السلام, so he cursed him, and then said: Verily, `Ali b. Abi Hamza does not want Allah to be worshiped in His heavens nor upon His Earth, but Allah will not but perfect His light, even if the polytheists are averse, and even if the cursed polytheist is averse. I said: The polytheist? He said: Yes, by Allah; and surely, his nose is rubbed by that (i.e. he is humiliated), and it is in the Book of Allah, “They want to extinguish the light of Allah with their mouths” (61:8) – it refers to him and those like him, because he means to extinguish the light of Allah.

 

  والطعون على هذه الطائفة أكثر من أن تحصى لا نطول بذكرها الكتاب، فكيف يوثق بروايات هؤلاء القوم وهذه أحوالهم وأقوال السلف الصالح فيهم. ولولا معاندة من تعلق بهذه الاخبار التي ذكروها لما كان ينبغي أن يصغى إلى من يذكرها لانا قد بينا من النصوص على الرضا عليه السلام ما فيه كفاية، ويبطل قولهم.  

 

And the condemnations of this sect are more than can be counted, and we will not lengthen this book with their mentioning. So, how can they be trusted with the narrations of this community while this is their state, and with the statements of the righteous predecessors (as-salaf as-salih) about them? And if were not for the opposition of those who clung to these reports that they mention, we would not need to give attention to that which they mentioned, because we have presented a sufficient amount of designating proofs for ar-Rida عليه السلام.

 

   ويبطل ذلك أيضا ما ظهر من المعجزات على يد الرضا عليه السلام الدالة على صحة إمامته، وهي مذكورة في الكتب. ولاجلها رجع جماعة من القول بالوقف مثل: عبد الرحمن بن الحجاج، ورفاعة بن موسى، ويونس بن يعقوب، وجميل بن دراج وحماد بن عيسى وغيرهم، وهؤلاء من أصحاب أبيه الذين شكوا فيه ثم رجعوا. وكذلك من كان في عصره، مثل: أحمد بن محمد بن أبي نصر، والحسن بن علي الوشاء وغيرهم ممن (كان) (1) قال بالوقف، فالتزموا الحجة وقالوا بإمامته وإمامة من بعده من ولده (2).  

 

Furthermore, the miracles displayed by the hand of ar-Rida عليه السلام are a proof for his Imamate, and they are mentioned in the books. Because of that, some of those who claimed Waqf returned [to belief], such as: `Abd ar-Rahman b. al-Hajjaj, Rifa`a b. Musa, Yunus b. Ya`qub, Jameel b. Darraj, Hamad b. `Isa, and others – and these are from the companions of his (i.e. ar-Rida’s) father who had a doubt in it (i.e. al-Kadhim’s death), then they returned. And others from his era include: Ahmad b. Muhammad b. Abi Nasr, al-Hasan b. `Ali al-Washa’ and others from those who claimed Waqf, but then clung to the hujja and claimed his Imamate and the Imamates of those who came thereafter from his loins.

Edited September 13, 2014 by Qa'im

[Qa'im]

فروى جعفر بن محمد بن مالك، عن محمد بن الحسين بن أبي الخطاب، عن محمد بن أبي عمير، عن أحمد بن محمد بن أبي نصر - وهو من آل مهران - وكانوا يقولون بالوقف، وكان على رأيهم فكاتب (3) أبا الحسن الرضا عليه السلام وتعنت (4) في المسائل فقال: كتبت إليه كتابا وأضمرت في نفسي أني متى دخلت عليه أسأله عن ثلاث مسائل من القرآن وهي قوله تعالى: (أفأنت تسمع الصم أو تهدي العمي) (5). وقوله: (فمن يرد الله أن يهديه يشرح صدره للاسلام) (1). وقوله: (إنك لا تهدي من أحببت ولكن الله يهدي من يشاء) (2). قال أحمد: فأجابني عن كتابي وكتب في آخره الآيات التي أضمرتها في نفسي أن أسأله عنها ولم أذكرها في كتابي إليه، فلما وصل الجواب أنسيت ما كنت أضمرته، فقلت: أي شئ هذا من جوابي ؟ ثم ذكرت أنه ما أضمرته (3).

 

Ja`far b. Muhammad b. Malik narrated from Muhammad b. al-Husayn b. Abu’l Khatab from Muhammad b. Abi `Umayr from Ahmad b. Muhammad b. Abi Nasr – and he is from the family of Mehran, and they used to claim Waqf – and he was upon their creed. So he wrote a letter to Abu’l Hasan ar-Rida عليه السلام, and he was harsh in his questioning.

 

So he said: I wrote a letter to him, and I told myself that when I enter upon him, I would ask him three questions from the Qur’an. And they are His تعالى saying, “Then will you make the deaf hear, or guide the blind?” (43:40), and His saying, “Whoever Allah wants to guide, He expands his heart for Islam” (6:125), and His saying, “You do not guide whom you love, rather, Allah guides whom He wills” (28:56). Ahmad said: So he replied to my letter, and at the end of it, he had written the verses that I told myself that I would ask him about, even though I did not mention them in my letter to him. When I received the answer, I had forgotten that I had told that to myself. So I said, “What is this here in the reply to me?” Then, I remembered that it is what I had told myself.

 

وكذلك الحسن بن علي الوشاء وكان يقول بالوقف فرجع وكان سببه أنه قال: خرجت إلى خراسان في تجارة (لي) (4) فلما وردته بعث إلي أبو الحسن الرضا عليه السلام يطلب مني حبرة - وكانت بين ثيابي قد خفي علي أمرها - فقلت: ما معي منها شئ، فرد الرسول وذكر علامتها وأنها في سفط كذا، فطلبتها فكان كما قال: فبعثت بها إليه. ثم كتبت مسائل أسأله عنها، فلما وردت بابه خرج إلي جواب تلك المسائل التي أردت أن أسأله عنها من غير أن أظهرتها، فرجع عن القول بالوقف إلى القطع على إمامته (5).

 

And like this, al-Hasan b. `Ali al-Washa would claim Waqf, but he returned. And his reasoning was that he said:

 

I went out to Khurasan for trade, so when I arrived, Abu’l Hasan ar-Rida عليه السلام sent for me and requested a Yemeni garment from me – and it was between my clothing (merchandise); I had forgotten about it – so I said: I do not have anything from it. So the messenger replied and mentioned its qualities, and that it had such and such characteristics. So I looked for it and it was as he had said, so I sent it to him. Then, I wrote down some questions that I had for him, so when I reached his door, he brought out a response to the questions that I had gone to ask him about before I made them apparent.

 

So he returned from his claim of Waqf to certainty (al-qati`) upon his Imamate.

 

وقال أحمد بن محمد بن أبي نصر (6): قال ابن النجاشي: من الامام بعد صاحبكم ؟ فدخلت على أبي الحسن الرضا عليه السلام فأخبرته فقال: الامام بعدي ابني، ثم قال: هل يجرأ (1) أحد أن يقول: إبني وليس له ولد ؟ (2).

 

 

And Ahmad b. Muhammad b. Abi Nasr said: Ibn al-Najashi said: Who is the Imam after your master? For I entered upon Abu’l Hasan ar-Rida عليه السلام and I informed him [of this exchange], so he said: The Imam after me is my son. Then, he said: Would one dare say “My son” while he has no descendants [yet]?

 

 

وروى عبد الله بن جعفر الحميري، عن محمد بن عيسى اليقطيني قال: لما اختلف الناس في أمر أبي الحسن الرضا عليه السلام جمعت من مسائله مما سئل عنه وأجاب عنه خمس عشرة ألف مسألة (3).

 

 

And `Abdillah b. Ja`far al-Himyari narrated from Muhammad b. `Isa al-Yaqteeni.

 

He said: When the people differed in the affair of Abu’l Hasan ar-Rida عليه السلام, I gathered the questions asked to him, and he had answered twenty five thousand questions.

 

 

وروى محمد بن عبد الله بن الافطس (4) قال: دخلت على المأمون فقربني وحياني ثم قال: رحم الله الرضا عليه السلام ما كان أعلمه، لقد أخبرني بعجب سألته ليلة وقد بايع له الناس. فقلت: جعلت فداك أرى لك أن تمضي إلى العراق وأكون خليفتك بخراسان، فتبسم ثم قال: لا لعمري ولكن من دون خراسان بدرجات (5)، إن لنا هنا (6) مكثا ولست ببارح حتى يأتيني الموت ومنها المحشر لا محالة. فقلت له: جعلت فداك وما علمك بذلك ؟ فقال: علمي بمكاني كعلمي بمكانك، قلت: وأين مكاني أصلحك الله ؟ فقال: لقد بعدت الشقة بيني وبينك، أموت بالمشرق (1) وتموت بالمغرب، فقلت: صدقت، والله ورسوله أعلم وآل محمد، فجهدت الجهد كله وأطمعته في الخلافة وما سواها فما أطمعني في نفسه (2).

 

 

And Muhammad b. `Abdillah b. al-Aftas narrated.

 

He said: I entered upon al-Ma’mun, so he brought me near and greeted me. Then, he said: May Allah have mercy for ar-Rida عليه السلام, there is no one more learned than him. He had informed me of an oddity; [after] I had asked him about one night, then the people pledged their allegiance to him. So I said: May I be your ransom, I see that you should go to Iraq, and I would be your representative (khalifa) in Khurasan. So he smiled, then he said: No, by my age. Rather, without Khurasan I will die (?). Verily, we will remain here, and I will not leave until I meet death, and from it is inevitably the resurrection. So I said to him: May I be your ransom, who informed you of that? So he said: My knowledge of my place is like my knowledge of your place. So I said: And where is my place, may Allah rectify you? So he said: There will be a distance between me and you – I will die in the East, and you will die in the West. So I said: You have spoken the truth, and Allah, His Messenger, and the Family of Muhammad know best. So I may a full effort and allured (?) him to the Caliphate and that which relates to it, but I could not allure him (?)

 

 

وروى محمد بن عبد الله بن الحسن الافطس قال: كنت [ عند ] (3) المأمون يوما ونحن على شراب حتى إذا أخذ منه الشراب مأخذه صرف (4) ندماءه واحتبسني، ثم أخرج جواريه، وضربن وتغنين، فقال لبعضهن: بالله لما رثيت من بطوس قطنا (5) فأنشأت تقول: سقيا لطوس ومن أضحى بها قطنا * من عترة المصطفى أبقى لنا حزنا أعني أبا حسن المأمون إن له * حقا على كل من أضحى بها شجنا قال محمد بن عبد الله: فجعل يبكي حتى أبكاني ثم قال (لي) (6): ويلك يا محمد أيلزمني (7) أهل بيتي وأهل بيتك أن أنصب أبا الحسن علما، والله إن لو أخرجت (8) من هذا الامر ولا جلسته مجلسي غير أنه عوجل، فلعن الله عبد الله (9) وحمزة إبني الحسن فإنهما قتلاه. ثم قال لي: يا محمد بن عبد الله والله لاحدثنك بحديث عجيب فاكتمه، قلت: ما ذاك يا أمير المؤمنين ؟ قال: لما حملت زاهرية ببدر أتيته فقلت له: جعلت فداك بلغني أن أبا الحسن موسى بن جعفر، وجعفر بن محمد، ومحمد بن علي، وعلي بن الحسين، والحسين بن علي عليهم السلام كانوا يزجرون الطير ولا يخطؤن، وأنت وصي القوم، وعندك علم ما كان عندهم، وزاهرية حظيتي ومن لا أقدم عليها أحدا من جواري، وقد حملت غير مرة كل ذلك يسقط (1)، فهل عندك في ذلك شئ ننتفع به ؟. فقال: لا تخش من سقطها فستسلم وتلد غلاما صحيحا مسلما أشبه الناس بأمه قد زاده الله في خلقه مرتبتين (2)، في يده اليمنى خنصر وفي رجله اليمنى خنصر. فقلت في نفسي هذه والله فرصة إن لم يكن الامر على ما ذكر خلعته، فلم أزل أتوقع أمرها حتى أدركها المخاض، فقلت للقيمة: إذا وضعت فجيئيني (3) بولدها ذكرا كان أو أنثى (4) فما شعرت إلا بالقيمة وقد أتتني (بالغلام) (5) كما وصفه زائد اليد والرجل، كأنه كوكب دري، فأردت أن أخرج من الامر يومئذ وأسلم ما في يدي إليه فلم تطاوعني نفسي لكني دفعت (6) إليه الخاتم. فقلت: دبر الامر فليس عليك مني خلاف، وأنت المقدم، (و) (7) بالله أن لو فعل لفعلت (8).     Muhammad b. `Abdillah b. al-Hasan al-Aftas narrated.

 

He said: I was in the presence of al-Ma’mun one day and we were drinking until he was overtaken by drinking and I remained. Then, he brought out his slave girls, musicians and singers, and he said to one of them: By Allah, if only you had performed for one [buried] in Tus. So she recited and said:

 

A quencher for Tus and those who come to it,

 

From the progeny of the Chosen One who has left us with grief – I mean Abu’l Hasan, the secure (al-ma’mun) – it is his.

 

He has a right over all who come to it in sorrow.

 

Muhammad b. `Abdillah said: So he cried until he made me cry. Then, he said to me: Beware, O Muhammad. Does my family and your family believe that I should have appointed Abu’l Hasan? By Allah, were I to have left this affair, I would have seated him in my place if he had not died first. So may Allah curse `Abdillah and Hamza, the two sons of al-Hasan, for they are his killers. Then, he said to me: O Muhammad b. `Abdillah, by Allah, I will narrate a strange hadith to you, so conceal it. I said: What is it, O commander of the faithful? He said: When Zahira became pregnant with Badr, I met him (i.e. ar-Rida) and I said to him, “May I be your ransom, tell me if Abu’l Hasan Musa b. Ja`far, Ja`far b. Muhammad, Muhammad b. `Ali, `Ali b. al-Husayn, and al-Husayn b. `Ali عليهم السلام resorted to divination [when speaking about the future] without making mistakes. You are their deputy, and you have the knowledge that they had, and I am fond of Zahira – I do not prefer any slave girl over her – but whenever she became pregnant in the past, she would have a miscarriage. So do you have something of benefit for this?” So he said, “Do not fear miscarriage from her, for she shall submit and give birth to a healthy Muslim boy who will the one who resembles his mother the most. Allah will add two things to his form: an [extra] pinky on his right hand, and an [extra] pinky on his right foot”. So I said to myself, “This, by Allah, is an opportunity to remove him [as crown prince] if this does not occur”. So I eagerly waited for it until she had gone into labour. So I said to the nurse, “Whatever comes out, bring it to me, whether it is a male or a female”. [Thereafter,] when I was notified [of the birth] and I went to the nurse, and she had given me a boy that was as he had described – he had an extra [pinky] on his hand and his foot. It was as if he was a glowing planet. So I wanted to leave governance that day and give what was in my hands to him, but my nafs would not allow me to. However, I gave him my ring, and I said, “Take the affair, for I will not differ with you, and you have precedence [over all others]”. By Allah, if this [death] did not happen, I would have done this.

 

 

وكذلك قصته مع أم غانم الاعرابية صاحبة الحصاة أيضا - التي طبع فيها أمير المؤمنين عليه السلام وطبع بعده سائر الائمة إلى زمان أبي محمد العسكري عليه السلام - معروفة مشهورة (3). فلو لم يكن لمولانا أبي الحسن الرضا عليه السلام والائمة من ولده عليهم السلام. غير هاتين الدلالتين في نصه من أمير المؤمنين على إمامتهم لكان في ذلك كفاية لمن أنصف من نفسه.

 

 

 

And like this is the story with Umm Ghanim al-A`rabiyya, the owner of the known and prominent gem that Amir al-Mu’mineen عليه السلام and the Imams would stamp with, up until Abu Muhammad al-`Askari عليه السلام. If there were only these two indicators to his Imamate from Amir al-Mu’mineen to our Master Abu’l Hasan ar-Rida عليه السلام and the Imams from his loins عليهم السلام, they would have been sufficient enough for one who does justice to himself.

 

(Tusi's response to the Waqifa completed)

Edited September 15, 2014 by Qa'im

[Qa'im]

A few notes:

A summary of Shaykh at-Tusi's argument would consist of the following:

(1) The death of Imam Musa al-Kadhim (as) is a widely narrated matter. Tusi begins by saying, if we were to doubt his death, then that gives ground to doubt the deaths of his ancestors, who were also claimed as Mahdis by some despite their manifest deaths. al-Kadhim's death was unique: his body was left upon a bridge, and his face was uncovered prior to entering his grave. Another tradition says that a servant witnessed the Imam die "from strength to weakness" from his illness. In other hadiths, al-Kadhim predicts his own death.

(2) Up to a year before al-Kadhim went to Iraq, several traditions indicate that he had appointed ar-Rida (as) from a young age. Tusi presents 17 such traditions, 2 of which go back to as-Sadiq (as), and 1 is narrated by `Ali b. Ja`far [r], the brother of al-Kadhim.

(3) Tusi says that what the Waqifa were narrating were "solitary" (khabar wahid), and not supported by contextual evidences. He notes that those narrating were "subject to ridicule". So in a word, there was a lack of sihha and tawatur in their claims.

(4) Thereafter, Tusi presents the Waqifi hadith book "Fii Nusrat al-Waqifa", written `Ali b. Ahmad al-`Alawi al-Musawi. Other than his lineage, nothing is known about this person, but it seems to have been a prominent Waqifi text with unique hadiths on the subject. What may perhaps give credence to the book are its short isnads, and so despite Tusi's general dismissal of these hadiths and their narrators (see point 3), he wishes to respond to each and every hadith in order to find alternative pro-Imami explanations in the off chance that they have a bearing. Tusi's most common arguments are the following:

(a ) The word "Qa'im" or "Patron (sahib)" can refer to an Imam in general, which we find in many other hadiths that refer to al-Baqir, as-Sadiq, and ar-Rida as Qa'ims. The same applies for the word Mahdi, which has further been used to refer to the Prophet, and Muhammad b. al-Hanifiyya.

(b ) Eschatological epithets that are applied to al-Kadhim could refer to one who would come from his loins. This is a general principle established in the Qur'an, where Mary (as) was given to `Imran despite the promise, because Jesus (as) would be the fulfillment of that promise. Associations with al-Kadhim (as) and the Qa'imiyya could be as-Sadiq's (as) response to the Isma`iliyya and Mubarakiyya, who would take others as the Qa'im.

(c ) References to al-Kadhim (as) leaving the prison and escaping from the clutches from his oppressors could be referring to his death, and his return to Allah and His mercy.

(d) Some hadiths do not support the Waqifi argument. One hadith says that there would be "twelve", with the word "Imams" in brackets. It is unclear if the brackets were in the original text, but if not, the sentence "O Sa`eed, twelve." does not really make sense. Without the word "Imams", it seems as though a word has been removed. Either way, the hadith further supports the mutawatir notion that there would be twelve Imams, or twelve divine representatives, with the twelfth coming at the end of the world. Another hadith claims that the Mahdi would have two occultations, and that he would depute a successor - again, going against the Waqifi narrative. A third hadith says that the Mahdi would die prior to going into occultation. A fourth hadith talks again of a dual occultation, which did not apply to al-Kadhim.

(e) Only one hadith mentions the number seven in relation to the number of Imams. This is narrated by as-Sadiq, and it could be that he is referring to the 7th Imam from him (i.e. the 12th Imam) rather than his son.

(f) Tusi says that the hadiths that argue that people will assume that the Mahdi had died can be applied to the 12th Imam.

(g) While the 12th Imam was not incarcerated (in a sijn), it can be said that he was "imprisoned" (sajn) from seeing the outside world during his occultation. For my response to this hadith, read my thread "Will the Mahdi be imprisoned?": http://www.shiachat.com/forum/topic/235015180-the-4-sunan-will-the-mahdi-be-imprisoned/page-2

(h) The last few hadiths appear to mock those who accepted ar-Rida (as) as people who simply performed istikhara. Tusi denies these reports, and argues that if they were true, it is possible that these individuals simply did not want to provide a full explanation on their conversion to those who were ignorant.

In general, some of Tusi's polemical explanations are stronger than others. Taking the whole of his argument into context is necessary to appreciate what he is doing here. He is giving plausible interpretations to these narrations in case they made it through the barriers of tawatur and sihha. Still, you must take these explanations together with the previous arguments: that al-Kadhim's passing was a public event, that his selection of ar-Rida was widely reported and upheld, and that the Waqifi narrators were few and subject to ridicule. Looking at Fii Nusrat altogether, there are hadiths that support the Imamiyya, some hadiths that support both the Imamiyya and the Waqifa, and some hadiths that are purely Waqifi. In my survey of hadith literature, I recognized what appeared to be truncated parts of hadiths in Fii Nusrat - sentences from different hadiths pulled together and added to. Perhaps we can discuss that another time iA.

(5) Tusi accuses the Waqifis of slandering pious people, narrating on the authority of unknown people, and holding prejudice against other groups. He then accuses the leaders of the Waqifa - who were holding some of al-Kadhim's property (tens of thousands of dinars) - of lying in order to keep the money for themselves. Tusi lists a few hadiths to support this argument, including on from Yunus b. `Abd ar-Rahman who claims that the Waqifis had tried to bribe him. Another hadith has ar-Rida (as) asking for the money to distribute it among al-Kadhim's children and inheritors. Tusi finishes this section by saying, "if the basis of this sect consist of people like this, how can they and their narrations be trusted or reliable?!"

(6) Tusi then includes a few hadiths from the Imams that condemn the leaders of the Waqifa. One has al-Kadhim calling `Ali b. Abi Hamza and his companions donkeys. Another has al-Kadhim deputing his son for the Imamate and cursing those who do not recognize him. The third hadith has ar-Rida predicting that the Waqifis would die as atheists, and it cites a man who disbelieved in Allah whilst upon his deathbed. This resort to heresy could have been due to the confusion that Waqifis seemed to have had on their central doctrines. The Firaq books paint a perplexed image of the Waqifa (not knowing if their Imam was alive or dead, on earth or in heaven, with a successor or not, etc.), and history shows that within a few generations, all of the Waqifis had converted back to the Imamiyya and Ithna Ashariyya. Another hadith has ar-Rida ridiculing `Ali b. Abi Hamza for supposedly claiming that al-Kadhim would return after 8 months of occultation.

(7) To further prove ar-Rida's Imamate, Tusi lists a few of his miracles. Some of these miracles led to the conversion of Waqifis. A few hadiths have the Imam preceding questions with their specific answers. Another hadith has ar-Rida asking for a garment hidden between one's merchandise. Another hadith has ar-Rida predicting the birth and succession of his son, and the unique deformity of the Caliph al-Ma'mun's son. Another hadith claims that ar-Rida had answered a total of 25,000 questions during the confusion after al-Kadhim's death. Another hadith describes where al-Ma'mun and one of his companions would die.

(8) Tusi lists the conversion stories of several famous Waqifis who became Imamis during the lifetime of ar-Rida (as). For these Waqifis, it's interesting that they would take the "risk" of putting their faith in a new line of Imams, as opposed to having the doctrinal security of being a part of a canonically "complete" religion.

(9) ar-Rida's possession of special inherited items, such as the seal belonging to the previous Imams and the weapons of the Prophet, are a further proof for his Imamate. Tusi says that this point on its own is enough to prove his Imamate.

There are circumstantial and contextual evidences that were not mentioned by Tusi because they would have been known by a scholastic reader 1100 years ago. InshaAllah I would like to highlight these in a discussion in the near future. But, all in all, Tusi makes strong, comprehensive points, and draws on many primary sources to make his points. Soon after the writing of this book, the historical Waqifa would go extinct.

 

And in all things, Allah knows best.

Edited September 15, 2014 by Qa'im

[Qa'im]

أخبرني الحسين بن عبيدالله، عن أبي جعفر محمد بن سفيان البزوفري، عن أحمد بن إدريس، عن علي بن محمد بن قتيبة، عن الفضل بن شاذان النيشابوري، عن إسماعيل بن الصباح قال: سمعت شيخا يذكره عن سيف بن عميرة قال: كنت عند أبي جعفر المنصور فسمعته يقول ابتداء من نفسه: يا سيف بن عميرة لابد من مناد ينادي باسم رجل من ولد أبي طالب من السماء. فقلت: يرويه أحد من الناس ؟. قال: والذي نفسي بيده فسمع (1) أذني منه يقول: لابد من مناد ينادي باسم رجل من السماء. قلت: يا أمير المؤمنين إن هذا الحديث ما سمعت بمثله قط. فقال: يا سيف (2) إذا كان ذلك فنحن أول من نجيبه (3)، أما إنه أحد بني عمنا. قلت: أي بني عمكم ؟. قال: رجل من ولد فاطمة عليها السلام. ثم قال: يا سيف (1) لولا أني سمعت أبا جعفر محمد بن علي [ يحدثني به ] (2) ثم حدثني به أهل الدنيا ما قبلت منهم، ولكنه محمد بن علي عليهما السلام (3).

 

 

al-Husayn b. `Ubaydallah reported to me from Abu Ja`far Muhammad b. Sufyan al-Bazufari from Ahmad b. Idris from `Ali b. Muhammad b. Qutayba from al-Fadl b. Shadhan an-Nishapuri from Isma`il b. as-Sabbah. He said: I heard from a shaykh that Sayf b. `Umayra said:

 

I was in the presence of Abu Ja`far al-Mansoor say: O Sayf b. `Umayra, a caller will inevitably call the name of a man from the loins of Abu Talib from the sky. So I said: Did anyone from the people narrate this? He said: By the one whose hands my soul is in, my ears heard this from him, saying, “A caller will inevitably call the name of a man from the sky. I said: O commander of the faithful, I have never heard of a hadith like this. So he said: O Sayf, when that [call] happens, we will be the first to answer to it, for he will be one from the children of our uncle. I said: Who is the child of your uncle? He said: A man from the loins of Fatima عليها السلام. Then, he said: O Sayf, if I had not heard it from Abu Ja`far Muhammad b. `Ali [who narrated it to me], and I had heard it from the people of this world instead, I would have not accepted it from them. Rather, it is [from] Muhammad b. `Ali عليهما السلام.

 

 

وأخبرني جماعة، عن التلعكبري، عن أحمد بن علي الرازي، عن محمد بن علي، عن عثمان بن أحمد السماك، عن إبراهيم بن عبد الله الهاشمي، عن يحيى بن أبي طالب (4)، عن علي بن عاصم (5)، عن عطاء بن السائب (6). عن أبيه، عن عبد الله بن عمر قال: قال رسول الله صلى الله عليه وآله: لا تقوم الساعة حتى يخرج نحو من ستين كذابا كلهم يقول أنا نبي (7).

 

 

And a group reported to me from at-Tal`abkari from Ahmad b. `Ali ar-Razi from Muhammad b. `Ali from `Uthman b. Ahmad as-Sammak from Ibrahim b. `Abdillah al-Hashimi from Yahya b. Abi Talib from `Ali b. `Asem from `Ata’ b. as-Sa’ib from his father from `Abdillah b. `Umar.

 

He said: The Messenger of Allah صلى الله عليه وآله said: The Hour will not rise until nearly sixty liars come out, all of them saying “I am a prophet”.

 

 

أحمد بن إدريس، عن علي بن محمد بن قتيبة، عن الفضل بن شاذان، عن الحسن بن محبوب، عن أبي حمزة الثمالي قال: قلت لابي عبد الله عليه السلام: إن أبا جعفر عليه السلام كان يقول: خروج السفياني من المحتوم، والنداء من المحتوم، وطلوع الشمس من المغرب من المحتوم، وأشياء كان يقولها من المحتوم. فقال أبو عبد الله عليه السلام: واختلاف بني فلان من المحتوم، وقتل النفس الزكية من المحتوم وخروج القائم من المحتوم. قلت: وكيف يكون النداء ؟. قال: ينادي مناد من السماء أول النهار يسمعه كل قوم بألسنتهم: ألا إن الحق في علي وشيعته. ثم ينادي إبليس في آخر النهار من الارض: ألا إن الحق في عثمان (1) وشيعته فعند ذلك يرتاب المبطلون (2).      

 

Ahmad b. Idris from `Ali b. Muhammad b. Qutayba from al-Fadl b. Shadhan from al-Hasan b. Mahbub from Abu Hamza ath-Thumali.

 

He said: I said to Abu `Abdillah عليه السلام: Verily Abu Ja`far عليه السلام used to say: The coming of the Sufyani is from the inevitable [events to come], the call is from the inevitable, the Sun rising from the West is from the inevitable, and things he would say were among the inevitable. So Abu `Abdillah عليه السلام said: The schism of the fulan tribe is from the inevitable, the killing of Nafs al-Zakiyya is from the inevitable, and the appearance of the Qa'im is from the inevitable. I said: What will the call be like? He said: The Caller will call from the sky at the beginning of the day, and all communities will hear it in their own language [and the Caller will say]: Verily, the truth is in `Ali and his Shi`a. Then Iblees will call at the end of the day from the Earth: Verily, the truth is in `Uthman and his Shi`a. And upon this, the wrongdoers will be deluded.

 

 

 

- وبهذا الاسناد (1)، عن ابن فضال، عن حماد، عن الحسين بن المختار، عن أبي نصر، عن عامر بن واثلة، عن أمير المؤمنين عليه السلام قال: قال رسول الله صلى الله عليه وآله: عشر قبل الساعة لابد منها: السفياني، والدجال، والدخان، والدابة وخروج القائم، وطلوع الشمس من مغربها، ونزول عيسى عليه السلام، وخسف بالمشرق وخسف بجزيرة العرب، ونار تخرج من قعر عدن تسوق الناس إلى المحشر (2).

 

 

 

And by this isnad from ibn Faddal from Hamad from al-Husayn b. al-Mukhtar from Abu Nasr from `Amer b. Wathila from Amir al-Mu’mineen عليه السلام.

 

 

He said: The Messenger of Allah صلى الله عليه وآله said: Ten inevitable [signs will occur] prior to the Hour: the Sufyani, the Dajjal, the Smoke, the Beast, the appearance of the Qa’im, the rise of the Sun from its West, the descent of `Isa عليه السلام, a swallowing-up in the East and a swallowing up in the Arabian Peninsula, and a fire that will come out from the harbour (?) of Aden that will drive the people to the resurrection.

 

      وبهذا الاسناد، عن ابن فضال، عن حماد، عن إبراهيم بن عمر، عن عمر بن حنظلة (3)، عن أبي عبد الله عليه السلام قال: خمس قبل قيام القائم من العلامات: الصيحة والسفياني، والخسف بالبيداء، وخروج اليماني، وقتل النفس الزكية (1).      

 

And by this isnad from ibn Faddal from Hamad from Ibrahim b. `Umar from `Umar b. Hanthalah from Abu `Abdillah عليه السلام.

 

He said: Five of the signs shall be prior to the rising of the Qa’im: the cry, the Sufyani, the swallowing-up by the desert, the coming out of the Yamani, and the killing of Nafs az-Zakiyya.

 

 

لفضل بن شاذان، عن الحسن بن علي الوشاء، عن أحمد بن عائذ (2)، عن أبي خديجة قال: قال أبو عبد الله عليه السلام: لا يخرج القائم حتى يخرج اثنا عشر من بني هاشم كلهم يدعو إلى نفسه (3).

 

428 – al-Fadl b. Shadhan from al-Hasan b. `Ali al-Washsha from Ahmad b. `Aa’idh from Abu Khadija. 

 

He said: Abu `Abdillah عليه السلام said: The Qa’im will not come out until twelve from the Banu Hashim come out, each of them calling to himself.

 

 

وعنه، عن عبد الله بن جبلة، عن أبي عمار (4)، عن علي بن أبي المغيرة، عن عبد الله بن شريك العامري عن عميرة بنت نفيل (1)، قالت: سمعت الحسن بن علي عليهما السلام (2) يقول: لا يكون هذا الامر الذي تنتظرون حتى يبرأ بعضكم من بعض، ويلعن بعضكم بعضا، ويتفل بعضكم في وجه بعض، وحتى يشهد بعضكم بالكفر على بعض. قلت: ما في ذلك خير ؟. قال: (3) الخير كله في ذلك، عند ذلك يقوم قائمنا، فيرفع ذلك كله (4).

 

 

And from him from `Abdullah b. Jabla from Abu `Ammar from `Ali b. Abi ‘l-Mughira from `Abdullah b. Sharik al-`Amiri from `Umayra bint Nafil. 

 

She said: I heard al-Hasan b. `Ali عليهما السلام saying: The affair will not be what you are waiting for until some of you disassociate from one another, and some of you curse one another, and some of you spit in the face of one another, and some of you will testify to kufr against one another.  I said: Is there good in that?  He said: The good, all of it, is in that.  With that shall rise our Qa’im, so he will lift that up, all of it.

 

 

وروى الفضل، عن علي بن أسباط، عن محمد بن أبي البلاد (5)، عن علي بن محمد الاودي (6)، عن أبيه، عن جده قال: قال أمير المؤمنين عليه السلام: بين يدي القائم موت أحمر، وموت أبيض، وجراد في حينه، وجراد في غير حينه، أحمر كألوان الدم. فأما الموت الاحمر فالسيف، وأما الموت الابيض فالطاعون (7).

 

 

And al-Fadl narrated from `Ali b. Asbat from Muhammad b. Abi ‘l-Bilaad from `Ali b. Muhammad al-Awdi from his father from his grandfather.  

 

He said: Amir al-Mu’mineen عليه السلام said: Before the Qa’im is a red death, and a white death, and locusts in due season, and locusts out of season, red like the colors of blood. So as to the red death, then it is the sword, and as to the white death, then it is the plague.

 

 

سعد بن عبد الله، عن الحسن بن علي الزيتوني و عبد الله بن جعفر الحميري [ معا ] (1) عن أحمد بن هلال العبرتائي، عن الحسن بن محبوب، عن أبي الحسن الرضا عليه السلام - في حديث له طويل اختصرنا (2) منه موضع الحاجة - أنه قال: لابد من فتنة صماء صيلم (3) يسقط فيها كل بطانة ووليجة (4) وذلك عند فقدان الشيعة الثالث من ولدي، يبكي عليه أهل السماء وأهل الارض، وكم من مؤمن متأسف حران (5) حزين عند فقد الماء المعين (6)، كأني بهم أسر ما يكونون، وقد نودوا نداء يسمعه من بعد كما يسمعه من قرب، يكون رحمة للمؤمنين وعذابا للكافرين (7). فقلت: وأي نداء هو ؟. قال: ينادون في رجب ثلاثة أصوات من السماء. صوتا منها * (ألا لعنة الله على الظالمين) * (1). والصوت الثاني * (أزفت الازفة) * (2) يا معشر المؤمنين. والصوت الثالث - يرون بدنا بارزا نحو عين الشمس -: هذا أمير المؤمنين قد كر في هلاك الظالمين. وفي رواية الحميري والصوت [ الثالث ] (3) بدن يرى في قرن الشمس يقول: " إن الله بعث فلانا فاسمعوا له وأطيعوا ". وقالا (4) جميعا: فعند ذلك يأتي الناس الفرج، وتود الناس (5) لو كانوا أحياء * (ويشفي الله صدور قوم مؤمنين) * (6) (7).

 

 

Sa`d b. `Abdillah from al-Hasan b. `Ali az-Zaytuni and `Abdillah b. Ja`far a-Himyari from Ahmad b. Hilal al-`Abr Ta’i from al-Hasan b. Mahbub from Abu’l Hasan ar-Rida عليه السلام – in a long hadith of his from which we have abridged the needed part – that he said:

 

Definitely, there will be severe and distressing schism (fitna) in which every secret and close relation will be dropped, and that will occur when the Shi`a lose my third descendent. The people of the heavens and the people of the Earth will weep for him; how abundant of sorrowful believers will be perplexed and grievous at the loss of the gushing water (i.e. the Imam). It is as if I see them in their despair, being called by a call that is heard from far away as it is heard from near – a call that is a mercy for the believers and a punishment upon the disbelievers. So I said: And what call is that? He said: They will call three sounds from the sky in Rajab. One sound from it [will say], “Surely, the curse of Allah is upon the oppressors,” and the second sound [will say], “The hurried thing has been hurried, O believers,” and [at] the third sound, they will see a body rise toward the eye of the Sun [and the sound will say], “This is the commander of the faithful who will rush to the destruction of the oppressors”.

 

And in the narration of al-Himyari: And [at] the third sound, a body will be seen in the tip of the Sun, [and the sound is] saying, “Surely, Allah has raised fulan, so listen to him and obey him”.

 

And the two both said: And at that, the people will meet the relief, and the dead will wish to have been alive, “and Allah will heal the hearts of the believing community”.

 

 

الفضل بن شاذان، عن نصر بن مزاحم، عن ابن لهيعة (1)، عن أبي زرعة، عن عبد الله بن رزين، عن عمار بن ياسر رضي الله عنه، أنه قال: دعوة أهل بيت نبيكم في آخر الزمان، فالزموا الارض وكفوا حتى تروا قادتها، فإذا خالف الترك الروم وكثرت الحروب في الارض، ينادي مناد على سور دمشق: ويل لازم من شر قد اقترب ويخرب (2) حائط مسجدها (3).

 

 

al-Fadl b. Shadhan from Nasr b. Mazahim from ibn Lahi`a from Abu Zar`a from `Abdillah b. Ruzayn from `Ammar b. Yasir رضي الله عنه that he said: The call of the Ahl al-Bayt of your Prophet will be in the end times, so stick to the ground and remain there until you see its leader. So when the Turks oppose the Romans and the wars increase in the Earth, a caller will call at the fence of Damascus, “A pressing woe from the impending fear, and the destruction of the wall of its mosque”.

 

 

الفضل، عن ابن أبي نجران، عن محمد بن سنان، عن أبي الجارود، عن محمد بن بشر، عن محمد بن الحنفية قال: قلت له: قد طال هذا الامر حتى متى ؟ قال: فحرك رأسه ثم قال: أنى يكون ذلك ولم يعض الزمان ؟ أنى يكون ذلك ولم يجفوا الاخوان ؟ أنى يكون ذلك ولم يظلم السلطان ؟ أنى يكون ذلك ولم يقم الزنديق من قزوين فيهتك ستورها ويكفر صدورها ويغير سورها ويذهب بهجتها (4) ؟ من فر منه أدركه، ومن حاربه قتله، ومن اعتزله افتقر، ومن تابعه كفر حتى يقوم باكيان: باك يبكي على دينه وباك يبكي على دنياه (5).

 

 

al-Fadl from ibn Abi Najran from Muhammad b. Sinan from Abu’l Jarud from Muhammad b. Bishr from Muhammad b. al-Hanafiyya.

 

He said: I said to him: This affair has been extended until when?  He said: So he shook his head then he said: How can that occur whilst time has not yet been prolonged? How can that occur whilst brotherhoods have not yet dried out? How can that occur whilst the sultan has not yet oppressed? How can that occur whilst the heretic (zindeeq) has not yet arisen from Qazwin who will ...

 

 

الفضل، عن الحسن بن محبوب، عن عمرو بن أبي المقدام، عن جابر الجعفي، عن أبي جعفر عليه السلام قال: الزم الارض ولا تحرك يدا ولا رجلا حتى ترى علامات أذكرها لك وما أراك تدرك: إختلاف بني فلان، ومناد ينادي من السماء، ويجيئكم الصوت من ناحية دمشق بالفتح، وخسف قرية من قرى الشام تسمى الجابية. وستقبل إخوان الترك حتى ينزلوا الجزيرة، وستقبل مارقة الروم حتى ينزلوا الرملة، فتلك السنة فيها اختلاف كثير في كل أرض من ناحية المغرب. فأول أرض تخرب الشام، يختلفون عند ذلك على ثلاث رايات: راية الاصهب، وراية الابقع، وراية السفياني.

 

 

al-Fadl from al-Hasan b. Mahbub from `Amr b. Abi’l Miqdam from Jabir al-Ju`fi from Abu Ja`far عليه السلام.

 

He said: Remain on the ground and do not mobilize a hand or a leg until you see the signs that I mention to you. I do not perceive that you [O Jabir] will see them:  A schism between Banu fulan, a Caller who will call from the sky, a liberating sound that will come to you from the direction of Damascus, the swallowing-up of a village from the villages of Sham called aj-Jabiyya, the advance of the Turkish brothers until they descend to the peninsula (jazira), the advance of the rebels of Rome until they descend to ar-Ramla. In that year there will be many schisms in the whole Earth from the direction of the West (al-maghrib). The first land that will be destroyed is Sham, and they will schism at that point upon three banners: the red banner, the spotted banner, and the banner of the Sufyani.

 

 

أحمد بن علي الرازي، عن المقانعي (1) عن بكار بن أحمد، عن حسن بن حسين، عن عبد الله بن بكير، عن عبد الملك بن إسماعيل الاسدي، عن أبيه قال: حدثني سعيد بن جبير قال: السنة التي يقوم فيها المهدي تمطر أربعا وعشرين مطرة يرى أثرها وبركتها (2).

 

 

Ahmad b. `Ali ar-Razi from al-Maqani`i from Bukkar b. Ahmad from Hasan b. Husayn from `Abdillah b. Bukayr from `Abdillah al-Malik b. Isma`il al-Asadi from his father.

 

He said: Sa`eed b. Jubayr said: During the year in which the Mahdi will rise, it will rain twenty four times. Its impact and its blessing will be seen.

 

 

وروي عن كعب الاحبار أنه قال: إذا ملك رجل من بني العباس يقال له: عبد الله وهو ذو العين (3) بها افتتحوا وبها يختمون، وهو مفتاح البلاء وسيف الفناء (4) فإذا قرئ له كتاب بالشام من عبد الله عبد الله أمير المؤمنين لم تلبثوا أن يبلغكم أن كتابا قرئ على منبر مصر: من عبد الله عبد الرحمان أمير المؤمنين. وفي حديث آخر قال: الملك لبني العباس حتى يبلغكم كتاب قرئ بمصر من عبد الله عبد الرحمان أمير المؤمنين، وإذا كان ذلك فهو زوال ملكهم وانقطاع مدتهم، فإذا قرئ عليكم أول النهار لبني العباس من عبد الله (عبد الله) (5) أمير المؤمنين فانتظروا كتابا يقرأ عليكم [ من آخر النهار ] (6) من عبد الله عبد الرحمان أمير المؤمنين. وويل لعبدالله من عبد الرحمن (7).

 

 

And it is narrated that Ka`b al-Ahbar said: When a man from Banu al-`Abbas who is called “`Abdullah” rules, and he is the a man of [the letter] `ayn – with it they began, and with it they will end – he (it?) will be the key to calamities and the sword of annihilation. So when a book is read for him in Sham [saying], “from the Servant of Allah `Abdillah, the commander of the faithful” you will immediately be informed that a book will be read upon the pulpit of Egypt, “from the Servant of Allah `Abd ar-Rahman, the commander of the faithful”.

 

And in another hadith, he said: The kingdom is for Banu al-`Abbas until you are informed of a book being read in Egypt [saying], “from the Servant of Allah `Abd ar-Rahman, the commander of the faithful”. And when that happens, it will be the decline of their kingdom and the ceasing of their era. So when it is read to you at the beginning of the day from Banu al-`Abbas [saying], “from the Servant of Allah [`Abdillah], the commander of the faithful”, then await a book the will be read to you [at the end of the day], “from the Servant of Allah `Abd ar-Rahman, the commander of the faithful”. And beware to `Abdillah from `Abd ar-Rahman.

 

 

وروى حذلم بن بشير قال: قلت لعلي بن الحسين عليهما السلام: صف لي خروج المهدي وعرفني دلائله وعلاماته ؟. فقال: يكون قبل خروجه خروج رجل يقال له: عوف السلمي بأرض الجزيرة، ويكون مأواه تكريت (1) وقتله بمسجد دمشق ثم يكون خروج شعيب بن صالح من سمرقند. ثم يخرج السفياني الملعون من الوادي اليابس وهو من ولد عتبة بن أبي سفيان، فإذا ظهر السفياني اختفى المهدي ثم يخرج بعد ذلك (

2).    

 

And Hathlam b. Bashir narrated. He said: I said to `Ali b. al-Husayn عليهما السلام: Describe for me the appearance of the Mahdi and familiarize me with its indicators and signs. So he said: Prior to his appearance, a man called “`Auf as-Salmi” will appear in the land of the Peninsula, who will reside in Tikrit and be killed in the mosque of Damascus. Then, Shu`ayb b. Salih will appear from Samarqand. Then, the cursed Sufyani will appear from the Yabis valley, and he will be from the loins of `Utba b. Abi Sufyan. So when the Sufyani appears, the Mahdi will be hidden, then he will appear after that.    

 

 

وروي عن النبي صلى الله عليه وآله [ أنه ] (3) قال: يخرج بقزوين رجل اسمه اسم نبي، يسرع الناس إلى طاعته، المشرك والمؤمن، يملا الجبال خوفا (4).    

 

 

And it is narrated from the Prophet صلى الله عليه وآله that he said: A man with the name of a prophet will appear in Qazwin. The people will hasten to obey him, [both] the polytheist and the believer, filling the mountains with fear.    

 

 

الفضل بن شاذان، عن أحمد بن محمد بن أبي نصر، عن ثعلبة، عن بدر بن الخليل الازدي (5) قال: قال أبو جعفر عليه السلام: آيتان تكونان قبل القائم لم تكونا منذ هبط آدم عليه السلام إلى الارض: تنكسف الشمس في النصف من شهر رمضان والقمر في آخره. فقال رجل: يا بن رسول الله تنكسف الشمس في آخر الشهر والقمر في النصف ؟. فقال أبو جعفر عليه السلام: إني لاعلم بما تقول (1) ولكنهما آيتان لم تكونا منذ هبط آدم عليه السلام (2).

 

 

 

al-Fadl b. Shadhan from Ahmad b. Muhammad b. Abi Nasr from Tha`laba from Badr b. al-Khalil al-Azdi. 

 

He said: Abu Ja`far عليه السلام said: Two signs that are prior to the Qa’im which have not been since Adam عليه السلام descended to the Earth:  The sun will eclipse in the middle of month of Ramadan and the moon in its end.  So a man said: O son of the Messenger of Allah, the sun will eclipse in the end of the month and the moon in the middle?  So Abu Ja`far عليه السلام said: Verily I know what you are saying, however they are two signs that have not been since Adam عليه السلام descended.

 

 

الفضل، عن الحسن بن علي بن فضال، عن ثعلبة، عن شعيب الحداد (3)، عن صالح (4) قال: سمعت أبا عبد الله عليه السلام يقول: ليس بين قيام القائم وبين قتل النفس الزكية إلا خمس عشره ليلة (5).

 

 

al-Fadl from al-Hasan b. `Ali b. Faddal from Tha`laba from Shu`ayb the ironsmith from Salih. 

 

He said: I heard Abu `Abdillah عليه السلام saying: There is not between the rising of the Qa’im and the killing of the pure soul but fifteen nights.

 

 

وعنه، عن نصر بن مزاحم، عن عمرو بن شمر، عن جابر قال: قلت لابي جعفر عليه السلام متى يكون هذا الامر ؟ فقال عليه السلام: أنى يكون ذلك يا جابر ولما تكثر القتلى بين الحيرة والكوفة ؟ ! (1).

 

And from him from Nasr b. Muzahim from `Amr b. Shimr from Jabir. 

 

He said: I said to Abu Ja`far عليه السلام: When shall this affair be?  So he عليه السلام said: How can that occur, O Jabir, and the killing has not yet increased between Hira and Kufa?!

 

 

عنه، عن ابن أبي نجران، عن محمد بن سنان، عن الحسين بن المختار، عن أبي عبد الله عليه السلام قال: إذا هدم حائط مسجد الكوفة مؤخره مما يلي دار عبد الله بن مسعود فعند ذلك زوال (ملك) (2) بني فلان، أما إن هادمه لا يبنيه (3).

 

 

From him from ibn Abi Najran from Muhammad b. Sinan from al-Husayn b. al-Mukhtar from Abu `Abdillah عليه السلام. He said: When the wall of the Mosque of Kufa, which adjoins the house of `Abdullah b. Mas`ud, is demolished, at that time the decline of [the kingdom of] Banu fulan will occur. Verily, its demolisher will not rebuild it.

Edited September 17, 2014 by Qa'im

[Qa'im]

وعنه (4)، عن سيف بن عميرة، عن بكر بن محمد الازدي (5)، عن أبي عبد الله عليه السلام قال: خروج الثلاثة: الخراساني والسفياني واليماني في سنة واحدة في شهر واحد في يوم واحد، وليس فيها راية بأهدى من راية اليماني يهدي إلى الحق (1).

                             

And from him from Sayf b. `Umayra from Bakr b. Muhammad al-Azdi from Abu `Abdillah عليه السلام. 

 

He said: The going forth of three: The Khorasani and the Sufyani and the Yamani in a single year, in a single month, in a single day, and there is no standard in it (the year, month, and day) that is more guided than the standard of the Yamani, guiding to the truth.

 

عنه، عن ابن فضال، عن ابن بكير، عن محمد بن مسلم قال: يخرج قبل السفياني مصري ويماني (2).

 

 

From him from Ibn Faddal from Ibn Bukayr from Muhammad b. Muslim.  He said: Prior to the Sufyani, an Egyptian (Misri) and a Yamani will go forth.

 

 

عنه، عن عثمان بن عيسى، عن درست بن أبي منصور، عن عمار بن مروان، عن أبي بصير قال: سمعت أبا عبد الله عليه السلام يقول: من يضمن لي موت عبد الله أضمن له القائم. ثم قال: إذا مات عبد الله لم يجتمع الناس بعده على أحد ولم يتناه هذا الامر دون صاحبكم إن شاء الله، ويذهب ملك السنين ويصير ملك الشهور والايام. فقلت: يطول ذلك ؟ قال: كلا (3).

 

 

From him from `Uthman b. `Isa from Durust b. Abi Mansur from `Ammar b. Marwan from Abu Basir.

 

He said: I heard Abu `Abdillah عليه السلام saying: Whoever guarantees for me the death of `Abdullah (or, a servant of Allah), I guarantee for him the Qa’im. Then he said: When `Abdullah will die, the people will not convene after him upon anyone, and this affair will not (?) apart from your companion, إن شاء الله.  And the kingdom of years will leave and become the kingdom of months and days. So I said: Will that be lengthened? He said: Certainly not.

 

 

عنه، عن محمد بن علي، عن سلام بن عبد الله (4)، عن أبي بصير، عن بكر بن حرب (5)، عن أبي عبد الله عليه السلام قال: لا يكون فساد  ملك بني فلان حتى يختلف سيفا بني فلان، فإذا اختلفا (1) كان عند ذلك فساد ملكهم (2).

 

 

From him from Muhammad b. `Ali from Salaam b. Abdillah from Abi Basir from Bakr b. Harb from Abi Abdillah عليه السلام.

 

He said: The kingdom of Bani fulan will not be ruined until the two swords of Bani fulan disagree. When they disagree, then at that, their kingdom will ruin.

 

 

الفضل، عن أحمد بن محمد بن أبي نصر، عن أبي الحسن الرضا عليه السلام قال: إن من علامات الفرج حدثا يكون بين الحرمين، قلت: وأي شئ (يكون) (3) الحدث ؟ فقال: عصبية تكون بين الحرمين، ويقتل فلان من ولد فلان خمسة عشر كبشا (4).

 

 

al-Fadl from Ahmad b. Muhammad b. Abi Nasr from Abi al-Hasan ar-Rida عليه السلام.

 

He said: Verily, from the signs of the relief is an event that will take place between the Two Mosques. I said: What kind of event? He said: Tribalism (`asabiyya) will take place between the two Mosques, and fulan from the descendants of fulan will kill fifteen rams.

 

 

وعنه، عن ابن فضال وابن أبي نجران، عن حماد بن عيسى، عن إبراهيم بن عمر اليماني، عن أبي بصير، عن أبي عبد الله عليه السلام قال: لا يذهب ملك هؤلاء حتى يستعرضوا (5) الناس بالكوفة يوم الجمعة، لكأني أنظر إلى رؤس تندر (6) فيما بين المسجد وأصحاب الصابون (7).

 

 

And from him from ibn Faddal and ibn Abi Najran from Hamad b. `Isa from Ibrahim b. `Umar al-Yamani from Abu Baseer from Abu `Abdillah عليه السلام.

 

He said: The king of this will not leave until the people go through Kufa on the Day of Congregation. It is as if I see the rare heads therein between the Mosque and As`hab as-Sabun.

 

 

وعنه، عن علي بن أسباط، عن الحسن بن الجهم قال: سأل الرجل أبا الحسن عليه السلام عن الفرج، فقال: ما تريد، الاكثار أو أجمل لك ؟.  فقال : أريد تجمله لي. فقال: إذا تحركت رايات قيس بمصر ورايات كندة بخراسان. أو ذكر غير كندة .

 

From him from `Ali b. Asbat from al-Hasan b. al-Jahm.

 

He said: A man asked Abu al-Hasan عليه السلام about the relief, so he said: Do you want that I elaborate or summarize it for you? So he said: I would like you to summarize it for me. So he said: When the banners of Qays from Egypt and the banners of Kandah from Khurasan mobilize. [The narrator said] or he mentioned other than Kandah.

 

 

عنه، عن الحسن بن محبوب، عن علي بن أبي حمزة، عن أبي بصير، عن أبي عبد الله عليه السلام قال: إن قدام القائم لسنة غيداقة (3) يفسد التمر في النخل فلا تشكوا في ذلك (4).

 

From him from al-Hasan b. Mahbub from `Ali b. Abi Hamza from Abu Baseer from Abu `Abdillah عليه السلام.

 

He said: Verily, prior to the coming of the Qa’im there will be a verdant year, [so much so that] dates will rot on trees in the year preceding the Qa’im there will be a verdant. So, do not doubt that.

 

 

وعنه، عن أحمد بن عمر بن سالم، عن يحيى بن علي، عن الربيع، عن أبي لبيد، قال: تغير الحبشة البيت فيكسرونه، ويؤخذ الحجر فينصب في مسجد الكوفة (5).

 

And from him from Ahmad b. `Umar b. Salim from Yahya b. `Ali from ar-Rabi` from Lubayd.

 

He said: Abyssinia will alter the House and they will demolish it, and they will take the Stone and fix it in the Mosque of Kufa.

 

 

وعنه، عن ابن أبي عمير، عن عمر بن أذينة، عن محمد بن مسلم قال: سمعت أبا عبد الله عليه السلام يقول: إن السفياني يملك بعد ظهوره على الكور الخمس حمل امرأة.  ثم قال: أستغفر الله حمل جمل، وهو من الامر المحتوم الذي لابد منه .

 

And from him from ibn Abi `Umayr from `Umar b. Udhayna from Muhammad b. Muslim.

 

He said: I heard Abu `Abdillah عليه السلام say: After his appearance, the Sufyani will rule over five places in the same timespan as a woman’s pregnancy. Then he said: I seek forgiveness from Allah, the pregnancy of a camel. And this is from the guaranteed matters that must occur.