1. Al-Husayn ibn Muhammad al-Asha‘ari and Muhammad ibn Yahya and others have narrated the following. “Ahmad ibn ‘Ubayd Allah ibn Khaqan was in charge of collecting property and other taxes in the city of Qumm. One day in his presence the ‘Alawids and their beliefs were mentioned. He was a staunch Nasibi (abusive of ‘Alawids). He said, “In the city of Surra man Ra‘a a man from the ‘Alawids like al-Hassan ibn Ali ibn Muhammad ibn al-Rida in guidance, calmness, piety, nobility and generosity to his family and among banu Hashim. They all as well as the official, the ministers and all common people all would give preference to him over their elders and the noble ones. One day I was standing next to my father (as a assistant or guard) and it was the day of his meeting people. His guards came and said, “Abu Muhammad ibn al-Rida is at the door.” He said loudly, “Allow him to come in.” I was surprised at their mentioning so boldly someone with his Kunya (i.e. father of so and so) before my father while only a Caliph, a crown Caliph or one who by the command of the Sultan would have to be addressed that way could have been treated as suCh A man with a fair complexion came in. His hieght was good and his face looked handsome, physically very good and young. He looked majestiic and awesome. When my father looked at him he stood up and walked towards him several steps. I had not seen him doing this to a person from the clan of banu Hashim and the officers. When he approached him he embraced him kissed his face and cchest and holding his hand lead him to sit on his own place for prayer and himself sat nest to him turning his face towards him. He would talk to him and would say often, “May Allah take my soul in service for your cause.” I was surprised at what I would see. At this time the servant came and said, “Al-Muwaffaq (brother and commander in chief of the Caliph) has come.” When he (Al-Muwaffaq) would come to my father he would receive preference over the officers and other personalities. They stood up in the presence of my father between the door and the seat of my father until he would come in and leave. My father was still paying attention to abu Muhammad and was talking to him until he looked at his special servants and said, “May Allah take my soul in service for your cause, now you may if you would so wish.” “. He then said to his guards to lead him to through the backside so that he (Al-Muwaffaq) would not see him. He stood up and my father also stood up and embraced him and he left. I asked the guards of my father and his servants, “Woe is you, who was the man whom you addressed by his Kunya before my father and my father treated him as he ddid?” They said, “This ‘Alawid man is called al-Hassan ibn Ali, know as ibn al-Rida .” This surprised me even more. The whole day I thought anxiously about his affairs and the behaviors of my father and I did not see him until it was night. He would usually say his ‘Isha (late evening) prayer and would study the things that he would need of the issue to present before the Sultan. When prayed and began to study I went and sat before him while he was alone. He asked, “Oahmad, do you need something?” I said, “Yes, my father. If you would allow me I would like to ask.” He said, “You have permission, my son, say whatever you would like.” I said, “Father, who was the man you met this morning and behaved with him the way you did towards him with so much glorification, greatness and reverence with such expressions as, ‘May Allah take my soul in service for your cause’?” He said, “My son, he was the Imam ((Leadership with Divine Authority) of the al-Rafida (those who refuse to accept the leadership people other than (Ali and his infallible descendants). He is al-Hassan ibn Ali, known as ibn al-Rida. He remained quite for a while and then said, “My son if the Imamat leadership would be removed from the Abbassid Caliphs no one from the clan of banu Hashim would deserve to become the Imam except this man. He deserves it because of his distinctions, piety, guidance, safety (from mistakes), his chastity, his worship, his beautiful moral characteristics and perfection. Had you had a chance to see his father you would have seen a man of great intelligence, nobility and excellence.” This increased my anxiety, thinking and anger towards my father and I thought his dealing and behavior towards him and his words for him were excessive. Thereafter, there was nothing more important to me than to ask more about him and investigate his affairs. Whoever of the members of Hashite clan or the guards, the clerks, the judges, the scholars of the law (Fuqha’) and other people that I would ask I would find him being glorified, mentioned with greatness and high position. I would hear very beautiful words about him and see him given preference over all members of Hashimite clan, their elders. The feeling of greatness for him increased in my heart because I would not find anyone of his friends or foe that would not speak good of him and praise him.” A certain person from the al-Asha‘ari beliefs present asked him, “What is the news about his brother, Ja‘far, O abu Bakr?” He said, “Who is Ja‘far that you would ask about him or compare him with al-Hassan (a.s.). Ja‘far was an evil doer in public, polluted with sins, an addict drukered, the lowest of all man and the most humiliating of his own self among men. He was worthless and little to his own self. What happened durinng the time of the death of al-Hassan ibn Ali to the Sultan and his people astonished me and I did not think such thing can happen. When became ill. My father was informed that ibn al-Rida has become ill. He immediately rode to reach the capital of the Caliphate. He came back in hurry with five people of the servants of the Amir al-Mu’minin. They all were of his confidants and trustworthy ones among whom one was Nihriyr. He (my father) commanded them to stay close to the house of al-Hassan (a.s.) to learn about him and his conditions. He called a few physicians and commanded them to maintain contact with him and be around him mornings and evenings. After two or three days he was informed that he (the patient) is weakening. He commanded the physicians to remain around his house and sent for the chief judge who came in his presence. He then commanded the him (judge) to select ten persons from his most trust worthy in the matters of their religion, trust and restraint. They were called in his presence and he sent them to house of al-Hassan (a.s.). He commanded them to be there day and night and they were there until he (a.s.) passed away. The city of Surra man Ra‘a turned into one huge voice of weeping and lamentation. The Sultan sent people to search his house and search all the rooms therein and seal the contents thereof.. They searched for his son and called certain women with knowledge to deal with pregnancy. They examined his ladies. A certain woman had said that one of the ladies is pregnant. She was accommodated in a certain quarter and Nihrir, al-Khadim and his people and the women with him were ordered to stay guard around her. Thereafter they began to prepare for the burial. The markets were to remain closed. Members of the clan al-Hashim, the guards, my father and other people formed the burial procession. The city of Surra man Ra’a on that day had turned into a day similar to the Day of resurrection. When the body was readied for burial the Sultan sent message to abu ‘Isa ibn al-Mutawakkil and commanded him to lead the prayer. When the body was placed at the prayer area abu ‘Isa went close and uncovered his face. He then asked all members of al-Hashim clan of the ‘Aliwid and ‘Abbassid branch, the guards, the clerks, the judges and juries to bear witness that al-Hassan ibn Ali ibn Muhammad ibn al-Rida (a.s.) his died a natural death in his own bed. That this has taken place in the presence of the servants of Amir al-Mu’minin, his confidants, so and so persons of the judges and so and persons of the physicians. He (abu ‘Isa) then covered his face and ordered to pick up the body. The body was then picked up from the central area of the house and was buried in the room where his father was buried. After his burial the Sultan and people began to search for his son. The search was carried out extensively. All the houses and rooms were searched. The distribution of his legacy was suspended. The people appointed to guard one the ladies who was thought of as pregnant continued their task until it was found out that such thought was invalid. When pregnancy was proved invalid they distributed his legacy between his mother and brother, Ja‘far. His mother claimed to be the executor of his will and her claim was confirmed before the judge. The Sultan, even after searching so much for his son continued his search to find traces of his son. Thereafter, Ja‘far came to my father and asked, “Assign the position of my brother to me. I will pay you twenty thousand Dinars every year.” My father treated him harshly and rebuked him saying, “You are a fool. The Sultan puts to the sword whoever he just thinks is a Shi‘a, follower and supporter of your father and brother to stop them from holding such belief but he fails to achieve such goal. Had you been considered an Imam among the Shi‘a of your father and brother you would not need any help from the Sultan or others to give you such position as that of your father and brother. If you are not considered an Imam among the Shi‘a of your father and brother you will not have such position from us.” My father belittled him considered him weak and ordered his people to keep him away from his office. My father did not give him permission for a meeting as long as he lived. We left and he remained in the same condition. The Sultan still would search for the traces of the son of al-Hassan ibn Ali (a.s.).”
1- Al-Husayn ibn Muhammad al-Ash'ari et Muhammad ibn Yahya, ainsi que d'autres, ont dit : Ahmad ibn Ubayd Allah ibn Khaqan était responsable des affaires et des impôts à Qom. Un jour, lors d'une réunion, il mentionna les Alawites et leurs écoles de pensée. Il était très attentif et dit : "Je n'ai jamais vu ni connu en secret quelqu'un parmi les Alawites semblable à al-Hasan ibn Ali ibn Muhammad ibn ar-Rida en termes de générosité, de calme, de chasteté, de noblesse, et de respect de sa famille, des Banu Hashim, et de leur préférence pour lui par rapport aux plus âgés parmi eux, ainsi que les dignitaires, les ministres, et le commun des gens. Un jour, alors que j'étais debout près de mon père lors de sa réunion publique, un serviteur est entré et a dit : 'Abu Muhammad ibn ar-Rida est à la porte.' Il répondit d'une voix forte : 'Laissez-le entrer.' J'étais étonné d'entendre qu'ils lui accordaient un tel respect envers mon père, alors qu'il n'avait avec lui qu'un calife ou un prince, ou quelqu'un que le sultan avait ordonné d'honorer. Un homme brun, de haute stature, beau visage, bien bâti, avec des cheveux blancs, majestueux et imposant, entra. Quand mon père le vit, il se leva pour aller à sa rencontre sans que je le connaisse. Mon père fit cela avec l'un des Banu Hashim et des dignitaires. Quand il s'approcha, il l'embrassa, l'embrassa sur le visage et la poitrine, prit sa main, et le fit asseoir sur son propre tapis, s'asseyant à côté de lui en le regardant avec respect, le traitant avec déférence. J'étais étonné de son comportement. Puis, un messager entra et dit : 'Al-Muwaffaq est arrivé.' Chaque fois qu'al-Muwaffaq entrait chez mon père, il avançait son voile, en particulier ses dignitaires. Ils se tenaient entre la réunion de mon père et la porte de la maison, attendant qu'il entre et sorte. Mon père continua à parler à Abu Muhammad ibn ar-Rida jusqu'à ce qu'il remarque les jeunes filles du harem. À ce moment-là, il dit : 'Si tu veux, que Dieu me sacrifie pour toi.' Puis il dit à son serviteur : 'Emmène-le derrière les rideaux jusqu'à ce qu'il ne soit plus visible.' Cela signifiait al-Muwaffaq. Il se leva, mon père se leva, l'embrassa, puis partit. Je demandai au serviteur et à ses compagnons : 'Qui est cet homme que vous avez honoré envers mon père et que mon père a traité ainsi ?' Ils répondirent : 'C'est un Alawite, connu sous le nom d'al-Hasan ibn Ali, fils de ar-Rida.' Mon étonnement augmenta et je fus préoccupé ce jour-là, réfléchissant à son cas, à celui de mon père, et à ce que j'avais vu en lui. Il était habituel pour lui de prier la nuit, puis de s'asseoir et de réfléchir à ce dont il avait besoin en termes de conspirations et de ce qu'il devait rapporter au sultan. Après sa prière et son assise, je m'approchai de lui et m'assis devant lui, personne d'autre n'étant présent. Il me dit : 'Ahmad, as-tu une demande ?' Je répondis : 'Oui, ô mon père, si tu me le permets, je te poserai ma question.' Il dit : 'Je te permets, ô mon fils, alors dis-moi ce que tu désires.' Je dis : 'Ô mon père, qui était cet homme que j'ai vu ce matin et envers qui tu as agi avec tant de respect, de noblesse et d'honneur, et pour qui tu as sacrifié toi-même et tes parents
3. Ali ibn Muhammad has narrated from Muhammad ibn Ibrahim, known as ibn al-Kurdiy, from Muhammad ibn Ali ibn Ibrahim ibn Musa ibn Ja‘far (a.s.) who has said the following. “We were under pressure and constraint. My father said, “Let us go to abu Muhammad (a.s.). People describe him as very generous and considerate.” I asked, “Do you know him?” He said, “No, I do not know him and I have not seen him before.” We decided to go and meet him. My father said on the way, “I wish he would grant us five hundred Dirhams. Two hundred for clothes, two hundred for to pay the debts and two hundred for expenses. We need this much very badly.” I then said to myself, “I wish he will grant me three hundred Dirhams, one hundred to buy a donkey, one hundred for expenses and one hundred for clothes to go to the mountains.” The narrator has said that when we arrived at the door a slave came out and said, “Ali ibn Ibrahim and his son Muhammad come inside.” When we were in his (the Imam’s (a.s.) presence we offered the greeting of peace and said to my father. “O Ali, what held you back from coming to us until now?” He said, “My master, I felt shy to come to you in this condition.” When we left him his slave came to us and gave a bag of money to my father saying, “This is five hundred Dirhams, two hundred for clothes, two hundred to pay debts and two hundred for expenses.” He gave me a bag and said, “This is three hundred Dirhams, one hundred for the donkey, one hundred for clothes and one hundred for expenses. Do not go to the mountains. Go to Sawra’. He then went to Sawra’ and marriage a woman and now his income from properties is a thousand Dinar despite this he belongs to the waqifi sect in matters of beliefs. Muhammad ibn Ibrahim has said that I said to him, “Woe is you! What more clear proof do you want to believe in him as your Imam?” He said, “This (belief in Waqifi sect) is habit that has been with us (and it ddoes not go away).”
Ali ibn Muhammad a rapporté de Muhammad ibn Ibrahim, connu sous le nom d'Ibn al-Kurdi, de Muhammad ibn Ali ibn Ibrahim ibn Musa ibn Ja'far, qui a dit : "Les affaires se sont compliquées pour nous, alors mon père m'a dit : Viens avec moi jusqu'à ce que nous atteignions cet homme, c'est-à-dire Abu Muhammad, car il a été décrit comme étant honorable. J'ai demandé : Le connais-tu ? Il a répondu : Je ne le connais pas et ne l'ai jamais vu. Alors nous sommes allés le voir et mon père m'a dit en chemin : Nous avons grand besoin qu'il nous ordonne cinq cents dirhams, deux cents pour les vêtements, deux cents pour les dettes et cent pour les dépenses. J'ai pensé en moi-même : Plutôt qu'il m'ordonne trois cents dirhams, cent pour acheter un âne, cent pour les dépenses et cent pour les vêtements, et que je parte à la montagne. Quand nous sommes arrivés à sa porte, son serviteur est venu vers nous et a dit : Ali ibn Ibrahim et son fils Muhammad peuvent entrer. Quand nous sommes entrés et que nous lui avons salué, il a dit à mon père : Ô Ali, qu'est-ce qui t'a empêché de venir nous voir jusqu'à maintenant ? Mon père a répondu : Ô mon seigneur, j'ai eu honte de te rencontrer dans cet état. Quand nous sommes sortis, son serviteur est venu vers nous et a remis à mon père une bourse en disant : Voici cinq cents dirhams, deux cents pour les vêtements, deux cents pour les dettes et cent pour les dépenses. Il m'a remis une bourse en disant : Voici trois cents dirhams, mets-en cent pour le prix de l'âne, cent pour les vêtements et cent pour les dépenses, et ne pars pas à la montagne, mais va à Suraa. Il est allé à Suraa et a épousé une femme. Aujourd'hui, sa fortune s'élève à mille dinars, et malgré cela, il continue à parler de la charité. Muhammad ibn Ibrahim a dit : Je lui ai demandé : Malheur à toi, veux-tu quelque chose de plus clair que cela ? Il a répondu : Ceci est un ordre que nous avons suivi."
4. Ali ibn Muhammad has narrated from abu Ali Muhammad ibn Ali ibn Ibrahim who has said that narrated to me Ahmad ibn al-Harith al-Qazwini who has said the following. “I was with my father in the city of Surra man Ra‘a. My father was a veterinarian at the animal farm of abu Muhammad (a.s.). Al-Musta‘in had a mule the like of which in beauty and size has not been seen. No one could touch that mule to ride, saddle or harness. He had called all the trainers and they had faild to ready the mule for riding. Certain people close to him had said, “O Amir al-Mu’minin, “Why do you not ask al-Hassan, ibn al-Rida who would either ready it for riding or get killed in which case it will be a great relief for you?” The narrator has said that he sent for abu Muhammad, al-Hassan (a.s.) and my father went with him (a.s.) My father has said, “When abu Muhammad entered the room I was with him. Abu Muhammad looked at the mule that was standing in the compound of the facility. He went towards the mule and placed his hand over the rear of the mule. The narrator has said that I saw the mule perspire so much that it began to flow. Then he went to al-Musta‘in. He offered him greeting of peace and he well come him and asked him to sit just next to him and said, “O abu Muhammad, harness mule (that has become obstinate).” Abu Muhammad (a.s.) said to my father, “Young man harness the mule.” Al-Musta‘in said, “You must harness the mule. The Imam (a.s.) took off his gown and harnessed the mule and returned back to his place. Al-Musta‘in asked him to saddle the mule but he said to my father, “Young man, saddle the mule.” Al-Musta‘in asked him to himself saddle the mule. He stood again, saddled the mule and returned back to his place and said do you want that I ride it also?” He said, “Yes, please do so.” He rode the mule without any resistance. The mule ran in the facility and then he took the mule for a amble which the mule performed in the best way that can be. He came back and dismounted. Al-Musta‘in said to him, “O abu Muhammad, how was the mule?” he said, “O Amir al-Mu’minin, I had not seen like it before in beauty and skill. Only Amir al-Mu’minin deserves to have such a mule.” The narrator has said that Al-Musta‘in then said, “O abu Muhammad, Amir al-Mu’minin wants you to ride it” Abu Muhammad (a.s.) then said to my father, “O young man take the mule with you and he lead the mule away.”
Ali ibn Muhammad a rapporté d'Abu Ali Muhammad ibn Ali ibn Ibrahim, qui a dit : Ahmad ibn al-Harith al-Qazwini m'a informé en ces termes : "J'étais avec Abu Bisr quand quelqu'un est venu le voir. Mon père était alors occupé à seller un cheval dans l'écurie d'Abu Muhammad. Il y avait un cheval chez al-Mustain qui n'avait pas d'égal en beauté ni en grandeur. Il avait un tapis, un licou et une selle, et il avait été rassemblé pour eux. Ils n'avaient pas trouvé de solution pour le monter. Alors, l'un de ses proches lui dit : 'Ô Commandeur des croyants, pourquoi ne pas envoyer chercher al-Hasan ibn ar-Rida pour qu'il vienne, et soit il le monte, soit il le tue, afin que vous puissiez vous en débarrasser ?' Il envoya donc chercher Abu Muhammad et mon père partit avec lui. Quand Abu Muhammad entra dans la maison, j'étais avec lui. Abu Muhammad regarda le cheval qui se tenait dans la cour, s'approcha de lui et posa sa main sur son encolure. J'ai alors regardé le cheval, qui était tellement en sueur que la transpiration en coulait. Ensuite, il se dirigea vers al-Mustain, lui dit bonjour et le salua. Al-Mustain lui souhaita la bienvenue et s'approcha de lui. Il lui dit : 'Ô Abu Muhammad, dompte ce cheval.' Abu Muhammad répondit à mon père : 'Dompte-le, ô garçon.' Al-Mustain dit à Abu Muhammad : 'Dompte-le, c'est toi.' Il prit alors la bride et la mit en place, puis se leva, le dompta et retourna s'asseoir. Alors, al-Mustain lui dit : 'Ô Abu Muhammad, selle-le.' Mon père répondit : 'Selle-le, ô garçon.' Al-Mustain dit : 'Selle-le, c'est toi.' Il se leva à nouveau, sella le cheval et revint. Alors, il lui demanda : 'Veux-tu le monter ?' Il répondit : 'Oui.' Il le monta sans difficulté, puis le fit galoper dans la cour. Ensuite, il le prit par la bride et marcha avec une élégance incomparable. Il revint et descendit. Alors, al-Mustain lui demanda : 'Ô Abu Muhammad, comment l'as-tu trouvé ?' Il répondit : 'Ô Commandeur des croyants, je n'ai jamais vu une telle beauté et une telle agilité. Il n'y a que le Commandeur des croyants qui soit digne de posséder un tel cheval.' Alors, al-Mustain lui dit : 'Ô Abu Muhammad, le Commandeur des croyants t'a monté.' Abu Muhammad dit à mon père : 'Prends-le.' Mon père le prit et le conduisit.
11. Ishaq has narrated from Ahmad ibn Muhammad al-Aqra‘ who has said that narrated to me abuhz Nasir al-Khadim the following. “I had heard many times that abu Muhammad (a.s.) to each of his Roman, Turkish and Saqaliba slaves in their own languages. It was astonishing to me and I would think that he is born in al-Madina and has not exposed to anyone until abu al-Hassan passed away and no one saw him. How is this that he speaks such languages? I talking to myself that he came to me and said, “Allah, the Most High, the Most Holy, grants distinction to Leader with Divine Authority over the other creatures in all matters. He give them distinction in the matters of languages, knowledge of the genealogical issues, of the duration of lives and events. Without such distinctions there will be no difference between Leader with Divine Authority and others.”
11 - Ishâq a rapporté d'Ahmad ibn Muhammad ibn Al-Aqrâ' qui a dit: Abû Hamza Nusayr al-Khâdim m'a informé, il a dit: J'ai entendu Abû Muhammad (que la paix soit sur lui) parler à ses jeunes serviteurs dans leurs langues, le turc, le romain et le berbère. J'ai été étonné de cela et j'ai dit: "Celui-ci est né à Médine et il n'est apparu à personne jusqu'à ce qu'Abû al-Hassan (que la paix soit sur lui) soit parti et personne ne l'a vu, alors comment cela m'a-t-il été rapporté?" Il s'est alors tourné vers moi et a dit: "Certes, Allah, exalté soit-Il, a clarifié Sa preuve sur l'ensemble de Sa création par toute chose, leur donnant les langues, la connaissance des généalogies, des échéances et des événements. Sans cela, il n'y aurait pas de distinction entre l'argument et celui à qui l'argument est présenté."
14. Ishaq has said that narrated to him ’Isma‘il ibn Muhammad ibn Ali ibn ’Isma‘il ibn Ali ibn ‘Abdallah ibn ‘Abbass ibn ‘Abd al-Muttalib who has said the following. “Once I sat on the side of the road waiting for abu Muhammad (a.s.) to pass by so that I can present before him my complain against a need. When he was passing by I presented my complain before him and swore that I did not have even a Dirham, nothing for lunch or dinner.” The narrator has said that the Imam (a.s.) said, “You falsely swore by Allah. You have buried two hundred Dinars. These my words are not to deny you any grants. Young man, give him whatever is with you. His servant, give me one hundred Dinars. He then turned to me and said, “You will be deprived of it in your worst days.” He meant those Dinars that I had buried for a difficult day. What he said was true. I had buried two hundred Dinars thinking that they would only be used in a very difficult day. When I faced such a difficult day and all the ways to find a living was closed I went to take out the two hundred Dinars but soon I found that there was not even a single Dinar. In fact, my son had learned about where the Dinars were buried and he had taken them and had ran away. I could not benefit from any of those Dinars.”
Isaac a dit : Ismaël ibn Muhammad ibn Ali ibn Ismaël ibn Ali ibn Abdullah ibn Abbas ibn Abdul-Muttalib m'a rapporté qu'il a dit : "Je me suis assis avec Abu Muhammad (que la paix soit sur lui) sur le bord du chemin. Quand il est passé devant moi, je lui ai exprimé mon besoin et j'ai juré devant lui que je n'avais pas un dirham de plus, ni de déjeuner, ni de dîner. Il m'a dit : 'Tu jures par Allah en mentant, alors que tu as enterré deux cents dinars et ce que je dis n'est pas pour te dispenser de l'aumône. Donne-lui, ô garçon, ce que tu as avec toi.' Son serviteur m'a donné cent dinars, puis il s'est approché de moi et m'a dit : 'Tu en as plus besoin que moi', faisant allusion aux dinars que j'avais enterrés. J'ai dit : 'Ils seront pour moi comme un trésor et un refuge, j'ai été contraint par une extrême nécessité à dépenser quelque chose et les portes de la subsistance se sont fermées pour moi. J'ai fouillé et j'ai trouvé un de mes fils qui connaissait leur emplacement. Il les a pris et s'est enfui, et je n'ai pu rien en récupérer."
15. Ishaq has said that narrated to me Ali ibn Zayd ibn Ali ibn al-Husayn ibn Ali (a.s.) the following. “I had a horse that I liked very much and I would admire it often in gatherings. One day I went to see abu Muhammad (a.s.) and he said, “What has your horse done?” I said, “I still have it and it is in front of your. I just dismounted it.” He said, “Change it before this evening if you can if you would find a buyer and do not delay.” Someone came in and our conversation discontinued. I then left anxiously for home and informed my brother about it and he said, “I do not know what to say about it.” I felt covetous about it procrastinated in offering for sale until it was evening we had just prayed the late evening prayer that the horse trainer came in saying, “My master your horse has died.” I became sad and realized that this was abu Muhammad (a.s.) meant. After several day I went to see abu Muhammad (a.s.) and I was saying to myself, “I wish he would replace my horse with another one. It was his words that made me so sad.” When I sat down he said, “Yes, we will replace your horse. Young man, give to him my dark brown nag which better than your horse to ride and will live longer.”
15 - Isḥāq a rapporté, d'après 'Alī ibn Zayd ibn 'Alī ibn al-Ḥusayn ibn 'Alī, qui a dit : "J'avais un cheval dont j'étais très fier, et je le mentionnais souvent en des termes élogieux. Un jour, je me rendis chez Abū Muḥammad et il me demanda des nouvelles de mon cheval. Je lui répondis qu'il était chez moi, attaché à ta porte. À ce moment, je le vendis. Abū Muḥammad me conseilla de le remplacer avant le soir si je trouvais un acheteur, et de ne pas tarder. Un homme entra alors et la conversation cessa. Je me levai, profondément pensif, et retournai chez moi pour en informer mon frère. Il me dit qu'il ne savait que dire à ce sujet. J'eus des remords et regrettai de l'avoir vendu. Le soir venu, le marchand vint nous voir après la prière de l'obscurité et me dit : "Ton cheval est mort." Je fus pris de remords, comprenant alors le sens de ses paroles. Plusieurs jours plus tard, je retournai chez Abū Muḥammad en me disant que j'aurais préféré qu'il me donne un autre animal à la place. Quand je m'assis, il me dit : "O jeune homme, nous te donnerons un chameau à la place de ton cheval. Ce chameau, nommé al-Kumayt, est meilleur, plus robuste et vivra plus longtemps que ton cheval."
18. Ishaq has said that narrated to me ‘Umar ibn Muslim the following. “We were in the city of Surra man Ra’a that a man, called Sayf ibn al-Layth, from Egypt came with a complain to al-Muhtadi against Shafi‘ al-Khadim who had usurped his property and expelled him from the city. We gave a hint to write to abu Muhammad (a.s.) and request him to facilitate this affairs. Abu Muhammad (a.s.) wrote back to him, “You will be all right. Your property will given back to you. Do not forward your complains to Sultan. Go and meet the agent (of Shafi‘ al-Khadim) who has your property and frighten him with the power of the Greatest Sultan, Allah, Lord of the worlds.” He met the agent. The agent who had the property with him said, “It was written to me at the time of your leaving Egypt to find you and return your property to you. He returned the property by the order of the judge, ibn abu al-Shawwarib in the presence of witnesses and he did not have to present his complains to al-Muhtadi. He procured his property and nothing was heard about him thereafter. The narrator has said that this is Layth who has said the following also. “When left Egypt one of my sons was ill and my elder son was the executor of my will and the supervisor over my family in case I would die. I wrote to abu Muhammad (a.s.) requesting him to pray my son who was ill. He wrote back to me in reply, “Your son has recovered but your elder son, the executor of your will and the supervisor over your family has died. Pay thanks to Allah, do not be impatient lest your rewards will be withheld.” The news came to me that my son who was ill has recovered and my elder son died on the day I received the reply letter from abu Muhammad (a.s.).”
17 - Ishâq a dit: Muhammad ibn al-Hassan ibn Shamûn m'a rapporté, il a dit: J'ai écrit à mon père Muhammad (sur lui la paix) en lui demandant de prier Allah pour moi à cause de la douleur de mon œil. En effet, l'un de mes yeux était en train de partir et l'autre sur le point de partir. Il m'a répondu en écrivant: "Que Dieu retienne ton œil". Alors, l'œil sain s'est rétabli et à la fin de la lettre, il a écrit: "Que Dieu te récompense et embellisse ta récompense". J'ai fait le deuil pour cela sans savoir dans ma famille si quelqu'un était décédé. Quelques jours plus tard, la mort de mon fils Tayyib m'a été annoncée, et j'ai su que le deuil était pour lui.
21. Ishaq has narrated from abu Hashim al-Ja‘fari who has said the following. “One day I went to see abu Muhammad (a.s.) and I wanted him to give me a certain amount of silver so I can make a ring out of it and keep for blessing. I sat down but forgot to ask what I had come for. When was leaving and said farewell to him he threw a ring to me and said, “You wanted silver and we gave you and profited the gems and the cost of the goldsmith works. May Allah grant you blessings O abu Hashim.” I then said, “I testify that you are the Wali of Allah, (one who possesses Divine Authority) and my Imam through my obedience whom I follow the religion of Allah.” He then said, “May Allah grant you forgiveness, O abu Hashim.”
21 - Isḥāq rapporte d'Abū Hāshim al-Jaʿfarī, qui a dit : "Je suis entré un jour chez Abū Muḥammad alors que j'avais l'intention de lui demander quel anneau je devrais porter pour me protéger. Je me suis assis, oubliant la raison de ma visite. Lorsque je me suis levé pour partir, il m'a lancé un anneau en disant : 'Tu voulais de l'argent, nous t'avons donné un anneau. Tu as gagné la récompense et la bénédiction. Que Dieu te réjouisse, ô Abū Hāshim !' J'ai répondu : 'Ô mon maître, je témoigne que tu es le gardien de Dieu et mon imam auquel j'obéis.' Il a dit : 'Que Dieu te pardonne, ô Abū Hāshim.'"
22. Ishaq has said that narrated to Muhammad ibn al-Qasim abu al-‘Ayna’ al-Hashimi, the slave of ‘Abd al-Samad ibn Ali ‘Ataqa the following. “Often time I would go to see abu Muhammad (a.s.). When in his presence I would feel thirsty but I would feel shy, out of respect for him, to ask for water but he would call the people of his household to bring water for me. Often times I would think to myself of leaving and he would say, “Young man, bring his horse.”
22 - Ishâq a dit: Muhammad ibn al-Qâsim, Abû al-'Aynâ', al-Hashimî, le serviteur de 'Abd as-Samad ibn 'Alî, m'a rapporté en tant qu'affranchi: "Je rentrais chez Abû Muhammad (que la paix soit sur lui) et j'avais soif en sa présence. J'hésitais à demander de l'eau, alors il me disait: 'Ô garçon, donne-lui à boire'. Il m'arrivait parfois de me reprocher de me lever, et je réfléchissais à cela, alors il disait: 'Ô garçon, fais-lui boire'".
23. Ali ibn Muhammad has narrated from Muhammad ibn ’Isma‘il ibn Ibrahim ibn Musa ibn Ja‘far ibn Muhammad (a.s.) from Ali ibn ‘Abd al-Ghaffar who has said the following. “When abu Muhammad (a.s.) was imprisoned, the ‘Abbassids, Salih ibn Wasif, Salih ibn Ali and others who were not Shi‘as all came to Salih ibn Wasif asking him to exert more pressure on abu Muhammad (a.s.).Salih told them, “What should I do? I managed to find two people who were of the harshest manners and appointed them to guard him they both turned into most assiduous worshippers in prayers and fasting. When I asked them about their behaviors they replied, “What would you say about a man who fasts every day, worships the whole night and does not speak or busy himself with anything? When we look at him a feeling of trembling and shivering over takes us and we lose control over our own selves.” When they heard this they returned in despair.”
Ali ibn Muhammad a rapporté de Muhammad ibn Isma'il ibn Ibrahim ibn Musa ibn Ja'far ibn Muhammad, de Ali ibn Abd al-Ghaffar, qui a dit : Les Abbassides sont entrés chez Salih ibn Wasi'f, et Salih ibn Ali et d'autres parmi les déviants de cette faction sont également entrés chez Salih ibn Wasi'f, lorsque Aba Muhammad (sur lui la paix) les retint. Salih leur dit : "Que vais-je faire ? J'ai confié à deux hommes parmi les pires que je pouvais trouver. Ils sont passés de l'adoration, de la prière et du jeûne à une grande affaire." Je leur ai demandé ce qu'il en était, et ils ont répondu : "Que diriez-vous d'un homme qui jeûne toute la journée, se tient debout toute la nuit, ne parle pas, ne s'occupe de rien, et lorsque nous le regardons, nos cœurs tremblent et il nous fait ressentir ce que nous ne possédons pas en nous-mêmes ?" Quand ils entendirent cela, ils partirent, déçus.
24. Ali ibn Muhammad has narrated from al-Hassan ibn al-Husayn who both have said that narrated to us Muhammad ibn al-Hassan al-Makfuf that Certain persons of our people have narrated from a Christian cupping expert who served in the army the following. “One day at noontime abu Muhammad (a.s.) sent for me at the time of noon prayer and told me to perform cupping on this vein. He showed me a vein that was not know to me as one of the veins used for cupping. I thought to myself, “I have not seen anything more strange than this. To perform cupping at noon time which is not the time for it and on a vein that I do not know.” He then told me, “Wait in the house. When it was evening he called me and said, “Open the vein.” I opened the vein. He said, “Hold it” I held the vein and stopped the blood.” He then told me to remain in the house. At might night he called me and said to open the vein. He has said that it increased my astonishment, but I did not like to ask him. I opened the vein and white blood like salt came out. He has said that he told me to stop it and I stopped it. He has said that he told me to remain in the house. In the morning he ordered his clerk to pay me three Dinars. I took the Dinars and left. I then went to see Bakhtishu‘ who was a Christian and told him the whole story. The narrator has said that he said, “By Allah, I do not understand what you say and I do not know anything about medicine. I have not read any such thing in the books. I do not know anyone more knowledgeable in Christianity than so and so, a Persian man. Go to him” He has said that I then hire a boat and went to Basra then to Ahwaz and to Persia to the man I was looking for. I explained to him the story. He has said that he asked me to give him time. I waited for few days and then went to him for an answer. He said, “What you say this man did is something that Jesus had done only once in his life.”
24 - Ali ibn Muhammad a rapporté de Hasan ibn Hussain, qui a dit : Muhammad ibn al-Hassan al-Makfuf m'a informé, qui a dit : l'un de nos compagnons a rapporté d'un des moines chrétiens que Abu Muhammad (que la paix soit sur lui) m'a envoyé un jour à l'heure de la prière du Dhohr et m'a dit : "Prélève ce vaisseau." Il m'a donné un vaisseau dont je n'ai pas compris la nature des veines qui doivent être prélevées. J'ai pensé en moi-même : "Je n'ai jamais vu une chose plus étrange que celle-ci, il me commande de prélever à l'heure du Dhohr, qui n'est pas le moment de saignée." La deuxième fois, c'était une veine que je ne comprenais pas. Puis il m'a dit : "Attends et reste à la maison." Quand la nuit est tombée, il m'a appelé et m'a dit : "Laisse couler le sang." J'ai laissé couler le sang. Ensuite, il m'a dit : "Arrête." J'ai arrêté. Puis il m'a dit : "Reste à la maison." Quand la moitié de la nuit est passée, il m'a envoyé dire : "Laisse couler le sang." J'ai été encore plus étonné que la première fois et j'ai détesté lui poser des questions. J'ai laissé couler le sang et un liquide blanc comme du sel en est sorti. Ensuite, il m'a dit : "Retiens-toi." J'ai retenu. Puis il m'a dit : "Reste à la maison." Quand le matin est arrivé, il a ordonné à son serviteur de me donner trois dinars. Je les ai pris et je suis parti jusqu'à ce que je sois arrivé chez Ibn Bakhtishua, le chrétien, et je lui ai raconté l'histoire. Il m'a dit : "Par Dieu, je ne comprends pas ce que tu dis et je ne le connais pas en médecine, je ne l'ai pas lu dans un livre et je ne sais pas dans notre époque quelqu'un qui connaît les livres des chrétiens mieux que Fulan al-Farisi. Va le trouver." J'ai donc acheté un bateau pour me rendre à Bassora, puis je suis allé à Ahwaz, puis je suis allé en Perse chez mon compagnon et je lui ai raconté l'histoire. Il m'a dit : "Attends-moi quelques jours." Je l'ai attendu, puis je suis retourné le voir. Il m'a dit : "Ce que tu racontes sur cet homme, c'est ce que le Christ a fait une fois de son vivant."
27. Muhammad ibn Yahya has narrated from Ahmad ibn Ishaq who has said the following. “Once I went to see abu Muhammad (a.s.) and asked him to write for me few lines so that whenever I would see his hand writing I would recognize it. The Imam (a.s.) said, “Yes, and then said, “O Ahmad the writing with a fine pen and with thick pen will look different to you. Do not have doubts He then asked for a pen and ink pot and began writing. He would make the pen to have ink from the bottom of the ink pot. I thought to myself when he was writing, “I will request him to gift me the pen with which he is writing.” When he finished writing he turned to me and began speaking while he was wiping the pen with the handkerchief of the ink pot for a while and then said, “Here, O Ahmad it is for you.” He gave it to me. I then said, may Allah take my soul in service for your cause, I am sad about something that is in my soul. I wanted to ask your father about it but I did not have the chance. He asked, “What is it, O Ahmad?” I said, “My master, it is narrated to us from your holy ancestors that the prophet sleep on their backs, the true believers sleep on their right side, the hypocrites sleep on their left side and Satans sleep on their belly.” He (a.s.) said, “That is how it is.” I then said, “My master I struggle to sleep on my right side abut I can not do so and I do not go to sleep on my right side.” He remained quite for a while and then said, “O Ahmad, come close to me.” I went close to him and he said, “put your hand hand under your clothes.” I did so. He then took his hand from under his clothes and place under my clothes. He wiped with his right hand my left side and with his left hand my right side three times. Ahmad has said that ever since I have not been able to sleep on my left side and can not go to sleep on my left side.”
27 - Muhammad ibn Yahya rapporta d'Ahmad ibn Ishaq, qui dit : "Je suis entré chez Abi Muhammad (que la paix soit sur lui) et je lui ai demandé d'écrire quelque chose pour que je puisse reconnaître son écriture lorsqu'il me parviendrait. Il dit : "Oui". Puis il dit : "Ô Ahmad, ta calligraphie variera pour toi, entre le stylo épais et le stylo fin, alors ne doute pas." Ensuite, il appela pour la tablette à écrire, écrivit et se référant au mouvement de la tablette, je me dis en moi-même : "Je vais le louer pour le stylo avec lequel il a écrit." Quand il eut fini d'écrire, il se tourna vers moi tout en essuyant le stylo avec le chiffon de la tablette pendant un moment, puis dit : "Tiens, ô Ahmad, passe-moi cela." Je dis : "Je te sacrifie, je suis troublé par quelque chose qui m'atteint intérieurement et j'avais l'intention de te poser une question, mais cela ne m'a pas été accordé par ton père." Il dit : "Et qu'est-ce, ô Ahmad ?" Je dis : "Ô mon maître, il nous a été rapporté de tes ancêtres que les prophètes dorment sur leur côté droit, les croyants sur leur droite, les hypocrites sur leur dos, et les démons sur leur visage." Il (que la paix soit sur lui) dit : "C'est ainsi." Je dis : "Ô mon maître, je m'efforce de dormir sur ma droite, mais je n'y parviens pas et le sommeil ne me prend pas dans cette position." Il se tut un moment, puis dit : "Ô Ahmad, approche de moi." Je m'approchai de lui et il dit : "Mets ta main sous tes vêtements." Je le fis, et il sortit sa main de sous ses vêtements et la glissa sous les miens, puis il passa sa main droite sur mon côté gauche et sa main gauche sur mon côté droit trois fois. Ahmad dit : "Je ne peux plus dormir sur ma gauche depuis qu'il l'a fait avec moi (que la paix soit sur lui), et le sommeil ne me prend plus dans cette position du tout."
