Témoignage tacite et explicite comme preuve de l'autorité divine d'Abu al-Hassan, al-Thalith (le troisième) (que la paix soit sur lui) sur les gens après Muhammad ibn Ali al-Rida (que la paix soit sur lui).

2. Al -Husayn ibn Muhammad has narrated from al -Khayrani who has narrated from his father the following. “My father was to watch the door of the house of abu Ja‘far (a.s.) to serve the task for which he was assigned. Ahmad ibn Muhammad ibn ‘Isa would come every day at dawn for information about the health of abu Ja‘far (a.s.). There was a messenger that would come and go between abu Ja‘far (a.s.) and my father. When he (the messenger) would come Ahmad would leave and my father would remain with him privately. One night I went out and Ahmad also left the meeting and my father remained in privacy with the messenger. Ahmad, however, wlaked around the meeting place as such that could hear the conversation. The messenger said to my father, “You master sends you greetings and says to you, “I am leaving and the task ((Leadership with Divine Authority) goes to my son, Ali (a.s.). His rights up on you after me will be as much as my rights up on you after my father.” The messenger then left and Ahmad came back to his place and said to my father, “What did he say to you?” My father said, “He said good.” Ahmad said, “I heard what he just said to you. Why do hide it?” He then stated all that he had heard. My father said to him, “Allah has made unlawful for you what you just did, because Allah, the Most High, has said, “Do not spy. .” (49 :12) However, you must bear this testimony, perhaps we my need it one day but you must not make it public until the proper time. In the morning my father wrote dawn the text of the message in ten, sealed and sent them to the leaders of the community. He said to them, “If my death may take place before I will ask you for this message you may open it to learn about it.” When abu Ja‘far (a.s.) left this world, my father has mentioned that he did not come out of his home until about four hundred people had faith expressed their faith with certainty in the abu al-Hassan, Ali ibn Muhammad (a.s.) as their Imam (Leader with Divine Authority). The leaders in the community gathered together in the house of Muhammad ibn al-Faraj consulting each other about this task (Leadership with Divine Authority). Muhammad ibn al-Faraj then wrote to my father to inform him of the gathering with him. He had said that had it not been for fear of publicity he would personally come to my father and ask him to join (them). My father rode and went to him. He found the community gathered at his place and they said to my father, “What do you say about this issue (Leadership with Divine Authority)?” My father those to whom he had sent a copy of the text of the message to bring them. They were brought and he said, “This is what I was commanded to do.” Some of them then said, “We would have loved if you would have asked another person also to bear witness and testimony to this fact.” He then said, “Allah, the Most Majestic, the Most Gracious, has, in fact, brought for you such witness. This is abu Ja‘far al-Asha‘ari can testify to my hearing this message.” He asked him to testify but Ahmad denied his hearing the message as suCh My father then asked him for a mubahala (disputing party’s asking Allah to condemn the untrue party). He has said that when the case was proved against Ahmad he then said, “Yes, I did hear the message and it is an honor. I loved that it should go to a Arab man not to a none Arab person. Up on this the people there acknowledged the truth altogether.” In the copy of al-Safwan the above Hadith is recorded as follows:

2. Al-Husayn ibn Muhammad a rapporté d'Al-Khayrani, de son père, qu'il a dit : Il était assigné au service de la porte d'Abu Ja'far (que la paix soit sur lui) pour la tâche qui lui était confiée. Ahmad ibn Muhammad ibn 'Isa venait chaque nuit au petit matin pour connaître l'état de santé d'Abu Ja'far (que la paix soit sur lui). Le Messager qui différenciait entre Abu Ja'far (que la paix soit sur lui) et son père, quand il arrivait, Ahmad se levait et quittait la pièce avec lui. Une nuit, je sortis et Ahmad se leva de son siège, laissant mon père seul avec le Messager. Ahmad se retourna pour se tenir là où il pouvait entendre la conversation. Le Messager dit à mon père : "Ton maître te salue et te dit : 'Je m'en vais et l'affaire sera transmise à mon fils Ali, et il aura autorité sur vous après moi, comme je l'avais sur vous après mon père.' " Ensuite, le Messager partit et Ahmad revint à sa place. Il demanda à mon père ce que le Messager lui avait dit. Mon père répondit : "Il a dit quelque chose de bien." Ahmad lui demanda : "Pourquoi ne le dis-tu pas ?" Il répéta ce qu'il avait entendu. Mon père lui dit : "Ce que tu as fait est interdit par Allah, car Allah dit : 'Ne vous espionnez pas les uns les autres.' Garde le secret, peut-être en aurons-nous besoin un jour. Et prends garde de le révéler avant le moment approprié." Le matin venu, mon père écrivit une copie de la lettre sur dix feuilles, la scella et la remit à dix membres du groupe, en disant : "Si quelque chose m'arrive, considérez cela comme ma dernière volonté." Ils ouvrirent la lettre et en prirent connaissance. Après le départ d'Abu Ja'far (que la paix soit sur lui), mon père mentionna qu'il n'avait pas quitté sa maison jusqu'à ce que près de quatre cents personnes se soient rassemblées devant lui. Les chefs du groupe se réunirent chez Muhammad ibn al-Faraj pour discuter de cette affaire. Muhammad ibn al-Faraj écrivit à mon père pour l'informer de leur réunion chez lui, et lui dit que s'ils n'avaient pas craint la notoriété, il serait venu à eux pour leur demander de venir. Mon père monta alors et se rendit chez lui. Il trouva les gens réunis autour de lui et ils lui demandèrent son avis sur cette affaire. Mon père répondit : "Ceux qui ont les feuilles, apportez-les." Ils les lui présentèrent et il dit : "C'est ce que j'ai ordonné." Certains d'entre eux dirent : "Nous aurions aimé qu'un autre témoin soit présent avec vous dans cette affaire." Il leur dit : "Allah vous a envoyé Abu Ja'far al-Ash'ari pour témoigner de l'écoute de cette lettre. Il vous demande de témoigner de ce qu'il détient." Ahmad refusa d'avoir entendu quoi que ce soit. Mon père le défia de faire un serment mutuel. Lorsqu'il fut mis à l'épreuve, il admit avoir entendu et dit : "C'était une faveur que j'aurais préféré accorder à un homme arabe plutôt qu'à un non-arabe." Les gens ne partirent pas avant d'avoir tous reconnu la vérité.

3. Muhammad ibn Ja‘far al-Kufi has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Muhammad ibn al-Husayn al-Wasiti who has said the following “I heard Ahmad ibn abu Khalid, stating that he (The Imam (a.s.) had appointed him as witness to bear testimony to this documented will in the following words. “Ahmad ibn abu Khalid, the slave of abu Ja‘far, bears testimony that abu Ja‘far, Muhammad ibn Ali ibn Musa ibn Ja‘far ibn Muhammad ibn Ali ibn al-Husayn ibn Ali ibn abu Talib (a.s.) is asked to bear testimony. Testimony to the fact that he has appointed his son, Ali, the executor of his directive wills about himself and bout his sisters. He has placed the affairs of Musa in his charge when he would attain maturity. He has appointed ‘Abdallah ibn al-Musawir as the over seer to his legacy, his estate, property, expenditures and slaves etc., until Ali ibn Muhammad will reach the age of maturity. At such time ‘Abdallah ibn al-Musawir will transfer the overseeing position to him (Ali ibn Muhammad (a.s.)). He thereafter will take charge of his own affairs and sister. The management of the affairs of Musa will also be left to him. Musa will take charge of his own affairs after the two (overseers) according to the conditions set forth by the father of the two of them in the matters his charitable charities. This has been documented on Sunday 3rd dhu al-Hijja, in the year two hundred twenty. Ahmad ibn abu Khalid has transcribed his own testimony with his own hand writing. He has asked al-Hassan ibn Muhammad ibn ‘Abdallah ibn al-Hassan ibn ali ibn al-Husayn ibn Ali ibn abu Talib (a.s.). He is also known as al-Jawani has a testimony just like the testimony of Ahmad ibn abu Khalid at the beginning of this document. He als has written his testimony with his own hand and the witness to bear testimony in the document is Nasr, the servant and he has written his bearing testimony with his own hand.”

Dans la version de Safwani, Muhammad ibn Ja'far al-Kufi rapporte de Muhammad ibn 'Isa ibn 'Ubayd, de Muhammad ibn al-Husayn al-Wasiti, qu'il a entendu Ahmad ibn Abi Khalid, le serviteur d'Abi Ja'far, raconter qu'il l'a vu témoigner de ce testament abrogé. Ahmad ibn Abi Khalid, le serviteur d'Abi Ja'far, a témoigné que Aba Ja'far Muhammad ibn 'Ali ibn Musa ibn Ja'far ibn Muhammad ibn 'Ali ibn al-Husayn ibn 'Ali ibn Abi Talib (que la paix soit sur lui) l'a chargé de transmettre son testament à Ali, son fils, ainsi qu'à ses sœurs. Il a désigné Musa pour gérer ses affaires lorsqu'il en serait informé, et a nommé Abdullah ibn al-Musawir pour s'occuper de son héritage, de ses biens, de ses dépenses, de ses esclaves et autres, jusqu'à ce qu'Ali ibn Muhammad atteigne l'âge de prendre en charge ces responsabilités. Ce jour-là, Abdullah ibn al-Musawir remettra tout cela à Ali, qui prendra en charge ses propres affaires et celles de ses sœurs, et prendra en charge les affaires de Musa après eux, conformément aux conditions posées par leur père, dans les aumônes qu'il a prescrites. Cela s'est passé un dimanche, pendant trois nuits, au début du mois de Dhul-Hijjah de l'année deux cent vingt. Ahmad ibn Abi Khalid a écrit son témoignage de sa propre main, et Al-Hasan ibn Muhammad ibn Abdullah ibn al-Hasan ibn Ali ibn al-Husayn ibn Ali ibn Abi Talib (que la paix soit sur lui), surnommé Al-Jawwani, a attesté de même que Ahmad ibn Abi Khalid dans le début de ce livre. Il a écrit son témoignage de sa propre main, et Nasr al-Khadim a également attesté de même, écrivant son témoignage de sa propre main.