Témoignage tacite et explicite comme preuve de l'autorité divine d'Abu al-Hassan al-Rida (que la paix soit sur lui) sur les gens après Abu al-Hassan Musa (que la paix soit sur lui)

2. A number of our people has narrated from Ahmad ibn Muhammad from Mu‘awiya ibn Hakim from Nu‘aym al-Qabusi from abu al-Hassan (a.s.) who has said the following. “My son, Ali is the eldest of my sons and the most virtuous among them to me and the most beloved of them to me. He looks into the Jafr (a secret source of knowledge) with me. No one looks into it except a prophet or the executor of the will of a prophet.”

Nombre de nos compagnons ont rapporté d'Ahmad ibn Muhammad, de Mu'awiya ibn Hukaym, de Nu'aym al-Qabusiy, de l'Imam Abu al-Hasan (que la paix soit sur lui) qu'il a dit : "Mon fils Ali est le plus grand de mes enfants, le plus pieux parmi eux à mes yeux, et celui que j'aime le plus. Il me soutient dans le Jafr, et personne d'autre que lui n'a regardé à l'intérieur, sauf un Prophète ou le successeur d'un Prophète."

3. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Muhammad ibn Sinan and Isma‘il ibn ‘Abbad al-Qasri, all from Dawud al-Raqqi who has said the following. “I said to abu Ibrahim (a.s.), ‘May Allah take my soul in service for your cause, I have become old, take my hand out of fire.” The narrator has said that the Imam (a.s.) pointed to his son, abu al-Hassan (a.s.) and then said, “This is your guardian after me.”

3 - Ahmad ibn Mihran, de Muhammad ibn Ali, de Muhammad ibn Sinan et Isma'il ibn 'Abbad al-Qasri, tous de Dawud ar-Raqqi, a dit: J'ai dit à Abu Ibrahim (que la paix soit sur lui): "Je me mets sous ta protection, car je suis devenu vieux. Prends ma main loin du Feu." Il a alors indiqué son fils, Abu al-Hasan (que la paix soit sur lui), en disant: "Celui-ci est votre guide après moi."

4. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad ibn ‘Abdallah from al-Hassan from ibn abu ‘Umayr from Muhammad ibn Ishaq ibn ‘Ammar who has said the following. “I said to abu al-Hassan the 1st (a.s.) Would you guide me to a person from whom would learn my religion.” He said, “This is my son Ali. My father took my hand until we were in the shrine of the Messenger of Allah and said, “My son, Allah, the Most Holy, the Most High, has said, “. . I am appointing someone as my deputy on earth,. .” (2:30) When Allah, the Most Holy, the Most High, says a word He keeps His word.”

4 - Al-Husayn ibn Muhammad a rapporté de Mu'alla ibn Muhammad, de Ahmad ibn Muhammad ibn Abdullah, de Al-Hasan, de Ibn Abi Umair, de Muhammad ibn Ishaq ibn Ammar, qui a dit : J'ai dit à Abi Al-Hasan al-Awwal (que la paix soit sur lui) : "Ne pourriez-vous pas me guider vers celui dont je pourrais prendre ma religion ?" Il a répondu : "C'est mon fils Ali. Mon père m'a pris par la main et m'a conduit à la tombe du Messager d'Allah (que la paix soit sur lui et sur sa famille). Il a dit : 'Ô mon fils, certes, Allah, le Très Haut, a dit : 'Je vais établir sur terre un vicaire.' Et Allah, le Très Haut, lorsque Il dit une parole, Il l'accomplit."

5. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from al-Hassan ibn al-Husayn al-Lu’lu’i from Yahya ibn ‘Amr from Dawud al-Raqqi who has said the following. “I said to abu al-Hassan aMusa (a.s.), ‘I have grown old and my bones are weakening. I asked your father (a.s.) and he informed me about you. Would you also inform me (about the Imam after you).” The Imam (a.s.) said, “This abu al-Hassan al-Rida.”

5 - Ahmad ibn Idris, de Muhammad ibn Abd al-Jabbar, de al-Hasan ibn al-Hussein al-Lu'lu'i, de Yahya ibn Amr, de Dawud al-Raqqi, a dit : J'ai dit à Abu al-Hasan Musa (sur lui soit la paix) : "Mes années ont avancé, mes os sont devenus fragiles, et j'ai interrogé ton père (sur lui soit la paix) pour qu'il me parle de toi et me dise qui viendra après toi". Il a répondu : "Celui-ci est Abu al-Hasan ar-Rida".

6. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Ziyad ibn Marwan al-Qandi, from the Waqifa sect who has said the following. “Once I went to see abu Ibrahim at that time his son abu al-Hassan al-Rida was with him. The Imam (a.s.) said to me, “O Ziyad, this is my son so and so. His writing is my writing, his words are my words, his messenger is my messenger and the true words are his words.”

6 - Ahmad ibn Mihran, de Muhammad ibn Ali, de Ziyad ibn Marwan al-Qandi, qui était parmi les Waqifah, a dit : "Je suis entré chez mon père Ibrahim et son fils Abu al-Hasan (que la paix soit sur lui) était avec lui. Il me dit : 'Ô Ziyad, voici mon fils Fulan, son livre est mon livre, ses paroles sont mes paroles, son messager est mon messager, et ce qu'il dit est ce que je dis.'"

7. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Muhammad ibn Fudayl who has said that al-Makhdhumi whose mother was one of the children of Ja‘far ibn abu Talib has narrated the following. “Abu al-Hassan Musa (a.s.) once called all of us to see him. We all gathered and then he said to us, “Do you know why have I called you?” We said, “We do not know.” He then said, “Bear testimony that this my son is the executor of my will, the director of my affairs and the succeeding Imam (a.s.). Whoever has a loan due on me should demand from my son, this one. To whoever I may have promised anything should also acquire from him. Whoever must see me must not come to see me with writing from him.”

7 - Ahmad ibn Mihran, de Muhammad ibn Ali, de Muhammad ibn al-Fudayl, a dit : Al-Makhzumi nous a informés, et sa mère était issue de la lignée de Ja'far ibn Abi Talib (que la paix soit sur lui). Il a dit : Abu al-Hasan Musa (que la paix soit sur lui) nous a envoyé appeler, puis il nous a réunis et nous a dit : "Savez-vous pourquoi je vous ai convoqués ?" Nous avons répondu : "Non." Alors il a dit : "Témoignez que mon fils ici présent est mon héritier, celui qui prendra soin de mes affaires et sera mon successeur après moi. Celui qui a une dette envers moi, qu'il la récupère auprès de mon fils ici présent. Et celui à qui je dois quelque chose, qu'il le réclame de lui. Et celui qui ne peut se passer de me rencontrer, qu'il ne me rencontre qu'avec son écrit."

8. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Muhammad ibn Sinan and Ali ibn al-Hakam all from al-Husayn ibn al-Mukhtar who has said the following. “Certain tablets came out to us from abu al-Hassan (a.s.), when he was in jail, that said, “My instructions and directives to my eldest son to do so and so. As far so and so is concerned, do not give him anything until I will meet you or Allah will decree otherwise.”

8 - Ahmad ibn Mihran, de Muhammad ibn Ali, de Muhammad ibn Sinan et Ali ibn al-Hakam tous ensemble, de Husayn ibn al-Mukhtar, a dit : "Des tablettes nous sont parvenues de la part d'Abu al-Hasan (que la paix soit sur lui) alors qu'il était en détention, me demandant à mon plus grand fils de faire ceci et de faire cela, et qu'un tel ne reçoive rien jusqu'à ce que je te rencontre ou qu'Allah décide de ma mort."

9. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abdallah ibn al-Mughirah from al-Husayn ibn al-Mukhtar who has said the following. “In Basra (wherein the Imam (a.s.) was imprisoned) certain tablets came out to us from abu al-Hassan (a.s.) on which, it was written horizontally, ‘My instructions and directives to the my eldest son (Ali ibn Musa al-Rida (a.s.) who should give such and such to so and so. As far so and so is concerned do not give him anything until I will come or Allah, the Most Holy, the Most High, will decree that I must die, Allah certainly does what He wills.”

Un certain nombre de nos compagnons ont rapporté d'Ahmad ibn Muhammad, d'Ali ibn al-Hakam, d'Abdullah ibn al-Mughira, de Husayn ibn Mukhtar, qui a dit : Abu al-Hasan (sur lui la paix) est venu à nous à Basra avec des tablettes sur lesquelles était écrit : "Mon engagement envers mon plus grand fils est tel et tel, et envers tel et tel, et envers tel et tel, et envers tel et tel ne sera pas honoré jusqu'à ce que je vienne ou qu'Allah, le Très Haut, décide de ma mort, car Allah fait ce qu'Il veut."

10. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from ibn Muhriz from Ali ibn Yaqtin who has said the following. “Abu al-Hassan (a.s.) wrote to me from prison that so and so my son is the master and guardian of my children and I have gifted my own (Kunya, Arabic) surname.”

10 - Ahmad ibn Mihran, de Muhammad ibn Ali, de Ibn Muhriz, de Ali ibn Yaqteen, de Abi al-Hasan (que la paix soit sur lui) a dit : "Un homme m'a écrit depuis al-Habs que tel fils est le seigneur de ma descendance et que je l'ai désigné par mon titre."

11. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Abu Ali al-Khazzaz from Dawud ibn Sulay who has said the following. “I said to abu Ibrahim (a.s.), “I am afraid that an incident may take place and I will not be able to see you, inform me who will be the Imam after you?” The Imam (a.s.) said, “My son, so and so, meaning thereby abu al-Hassan (a.s.).”

11 - Ahmad ibn Mihran, de Muhammad ibn Ali, d'Abu Ali al-Khazzaz, de Dawud ibn Sulayman, a dit : J'ai dit à Abu Ibrahim (que la paix soit sur lui) : "Je crains qu'un événement survienne et que je ne te rencontre pas. Informe-moi qui sera l'Imam après toi." Il répondit : "Mon fils Fulan, c'est-à-dire Abu al-Hasan (que la paix soit sur lui)."

12. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Sa‘id ibn abu al-Jahm from al-Nasr ibn Qabus who has said the following. “I said to abu Ibrahim (a.s.), ‘I asked your father, “Who will be (the Imam) after you? He informed me that you will be (the Imam after him). When abu ‘Abdallah (a.s.) left this world people went let and right and I said that I with my people are with you. Inform me who will be (the Imam) after you from your sons.” He (the Imam (a.s.) said, “My son so and so.”

12. Ahmad ibn Mihran a rapporté de Muhammad ibn Ali, de Sa'id ibn Abi al-Jahm, de Nasr ibn Qabus, qui a dit : J'ai demandé à Abu Ibrahim (sur lui la paix) : "J'ai interrogé ton père (sur lui la paix) sur celui qui viendrait après toi, et il m'a informé que c'était toi." Quand Abu 'Abdullah (sur lui la paix) fut rappelé à Dieu, les gens se dispersèrent à droite et à gauche, et je dis : "En toi et en tes compagnons." Informe-moi de celui qui viendra après toi parmi tes descendants." Il répondit : "Mon fils tel."

13. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from ad-Dahhak ibn al-Ash‘ath from Dawud ibn Zurbi who has said the following. “Once I went to deliver some property to abu Ibrahim (a.s.). He accepted some of it and left the others. I asked him, “May Allah keep you well, why have you left it with me?” He said, “The in charge of this task (Leadership with Divine Authority) will demand it from you.” When we heard the news of his (abu Ibrahim’s) death, abu al-Hassan sent his son to me asking for that property and I delivered it to him.”

13 - Ahmad ibn Mihran, de Muhammad ibn Ali, de Dihhak ibn al-Ach'ath, de Dawud ibn Zourbi, a dit : "Je suis venu voir mon père Ibrahim (que la paix soit sur lui) avec de l'argent. Il prit une partie et en laissa une autre. Je lui dis : "Que Dieu te récompense pour tout ce que tu as laissé chez moi." Il répondit : "Le propriétaire de cet argent le réclame de toi." Quand il vint me voir, il envoya son fils Abou al-Hassan (que la paix soit sur lui) vers moi pour me demander cet argent, alors je le lui remis."

14. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from abu al-Hakam al-Armani said that ‘Abdallah ibn Ibrahim ibn Ali ibn ‘Abdallah ibn Ja’far ibn abu Talib narrated to me from Yazid ibn Salit al-Zaydi. Abu al-Hakam has said that ‘Abdallah ibn Muhammad ibn ‘Ammara al-Jarmi narrated to me fromYazid ibn Salit.who has said the following. “Once I met abu Ibrahim (a.s.) on our way to al-‘Amrah, and I said, “‘May Allah take my soul in service for your cause, is the matter with which we deal established?” He said, “Yes, but are you established firmly?” I said, “Yes, I and my father met you at this place with abu ‘Abdallah (a.s.) with his brothers present. My father said to him, “‘May Allah take my soul and the souls of my parents in service for your cause, you all of you are purified Imams. However, no one immune from death. Say to me few things that I may say to my predecessors so that they may not go astray.” The Imam (a.s.) said, “Yes, O abu ‘Abdallah, these are my sons and this one is their master. He pointed to you. He has been taught laws, understanding, generosity and the knowledge of what people need, and how to settle their disputes in the matters of religion and the worldly matters. In him there are good moral qualities and good answers. He is a gate of the gates of Allah, the Most Holy, the Most High, and in him there is another quality that is better than all of these.” My father asked, “What that quality is, may Allah take my soul and the souls of my parents in service for your cause?” The Imam (a.s.) said, “Allah, the Most Holy, the Most High, will bring about from him the savior of this ’Umma and her blossom, her knowledge and her excellence and her wisdom. He will be the best new born and the best flourishing. Allah, the Most Holy, the Most High, will spare through him lives, bring peace among the hostile parties, harmonize the divisiveness, fill up the gap of differences, clothe the naked, feed the hungry and give protection to the frightened. Through him Allah will send down rain and mercy to the servant (of His). He will be the best as an aged man and the best of the flourishing ones. His words are rules and his silence is knowledge. He clarifies for people their differences and he will administer his relative (associates) before his age of puberty.” My father asked, “May Allah take my soul and the souls of my parents in service for your cause, is he yet born?” The Imam (a.s.) said, “Yes, he is born and several years have passed.” Yazid has said, “At this point a person came with whose could speak.” Yazid has said, “I then said to abu Ibrahim (a.s.), ‘Inform me just as your father informed you.” The Imam (a.s.) said, “Yes, I can do so. My father lived in a time that was not like this time.” I said , “ Whoever would agree with what you said may Allah’s condemnation be up on him.” He (Yazid) has said, “The Imam (a.s.) laughed quite intensely.” Then he said, “O abu ‘Umara, I can inform you that when I came out of my house, I gave my will to my son, so and so and in public. I allowed my other sons to take part in my instructions with him but I gave my directive will to him in private and wanted him to be alone. Had it been up myself I would have placed my directive will with my son al-Qasim because of my love for him and sympathy. However, it is up to Allah, the Most Holy, the Most High, who places it ((Leadership with Divine Authority) wherever He wants. The Holy Prophet (s.a.) has brought me this information. He showed him to me as well as his the people of who would be with him. Such it is with us. No one of us places his directive will to any one until the Messenger of Allah brings its news and so would my great, great, great, great grandfather Ali (a.s.). With the Messenger of Allah I saw a ring, a sword, a staff, a book and a turban. I asked, “What is it, O the Messenger of Allah ?” He replied, “The turban is the authority of Allah, the Most Holy, the Most High,. The sword is the majesty of Allah, the Most Holy, the Most High,. The book is the light of Allah, the Most Holy, the Most High. The staff is the power of Allah, the Most Holy, the Most High. The ring consists all of the above matters.” Then he said to me, “The task has left you for one other than you.” I then asked, “O the Messenger of Allah, show me which of them is he?” The Messenger of Allah said, “ I have not seen any of the Imams more impatient for the departure of this task from them more you are. Had Imamat been based on love, Isma‘il had been more beloved to your father than you were. However, that is from Allah, the Most Holy, the Most High.” Then abu Ibrahim said, “I saw all of my sons, the living and the dead. Amir al-Mu’minin (a.s.) said to me, “This one is their master, and he pointed to my son Ali, thus, he is from and I am from him and Allah is with the people of good deeds.” Yazid has said, “Then abu Ibrahim said, “O Yazid, this a trust with you. Do not inform about it anyone other than a person of reason or a servant (of Allah) who you know is truthful. Would you be asked to testify to it you must do so as Allah, the Most Holy, the Most High, has said, “God commands you to return that which had been entrusted to you to the rightful owners.. .” (4:58) He also has said, “Who is more unjust than one who refuses to testify to the truth that God has given to him?. .”(2:140) He has said that abu Ibrahim then said, “ I then went close to the Messenger of Allah and asked, ‘May Allah take my soul and the souls of my parents in service for your cause, you have mentioned them in a polural form. Which one of them is them is he (the Imam)?” The Messenger of Allah said, “It is he who sees with the light of Allah, the Most Holy, the Most High, hears with His undesrstanding and speaks with His wisdom. He finds the truth without making mistakes, he knows ,thusm, he is not ignorant. He is taught the rules and knowledge. He is this, and he held the hand of my son , Ali. Then he said, “How little is (the time) you will be with him! When you will return from your journey (of Makka) prepare your directive will, organizes your affairs and complete whatever you intended to complete. You are about to move away from them to become the neighbors of people other than them. When you will make such a dicision call Ali to give a bath, shroud you because it will cleanse you and any thing otherwise will not be acceptable. This is a well established tradition of the past. Thereafter lie back before him and line up his brothers and uncles behind him and then command him to say Allahu Akbar (Allah is the Most Great) nine times over you. This estblishes his position as the executor of your will and as your guardian when you still are alive. Then call all of your sons after them to bear the testimony and ask Allah, the Most Holy, the Most High, to bear testimony aand Allah is a sufficient witness.” Yazid has said that abu Ibrahim (a.s.) then said to me, “In this year I will be take (to the next life) and the task (of Leadership with Divine Authority) will blong to my son Ali synonymous with Ali aand Ali. The first Ali is Ali ibn abu Talib (a.s.) and the othe Ali is Ali ibn al-Husayn (a.s.). He has received the and intelligence like the first Ali a forebearance like him, a victory like him and sufferings like his suuferings. He also received a suffering like the other Ali, a patience like him against diappointments and he must not speak soon after the death of Harun at least for four years.” “The the Imam (a.s.) said, “O Yazid, when ever you will pass through this place and meet and you will soon meet himgive him the glad news of the birth of trust worthy son to him, a protected and holy one. He will inform you of your meeting with me. You then inform him that the girl from whom this boy will be born is a girl from the family of Mary (Maria), the maiden girl of the Messenger of Allah, mother of Ibrahim. If will be able to convey my greetings to her you may do so.” Yazid has said, “After the death of abu Ibrahim I met Ali (al-Rida) (a.s.) and he began to speak to me.” He said, “O Yazid, “What do you say about performing ‘Umra (visit to Makka out of Hajj season)?” I said, “May Allah take my soul and the souls of my parents in service for your cause, it is up to you. I do not have the means to journey.” The Imam (a.s.) said, “Glory belongs to Allah, We would not have asked you without first taking the rsponsibility for your exoenses.” We then left for ‘Umra until we reached that place. The Imam (a.s.) began to speak and he said, “This is the place wherein you would meet your neighbors and uncles very often.” I said, “Yes, it is true and then I related to him the story.” He then said to me, “The girl has not come as yet. When she will come I will convey his greetings to her.” Then we left for Makka and he bought her that year. Shortly afterwards she give borth to the that boy.” Yazid has said, “Brothers of Ali (al-Rida) wanted to have a part in the leadership and they became my enemies for no good reason. Ishaq ibn Ja‘far told them, by Allah, I have seen him sit so near to abu Ibrahim that even I could sit so close.”

14 - Ahmad ibn Mihran, de Muhammad ibn Ali, d'après Abi al-Hakam al-Armani, a dit : Abdallah ibn Ibrahim ibn Ali ibn Abdallah ibn Ja'far ibn Abi Talib m'a rapporté de Yazid ibn Salit al-Zaydi, qui a dit : "J'ai rencontré Aba Ibrahim (que la paix soit sur lui) alors que nous étions en route pour la 'Umra sur une partie du chemin. Je lui ai dit : "Puisses-tu être sacrifié pour toi, peux-tu confirmer cet endroit où nous sommes ?" Il a dit : "Oui, peux-tu le confirmer ?" J'ai dit : "Oui, moi et mon père t'avons rencontré ici, avec Abi Abdullah (que la paix soit sur lui), et avec tes frères." Il lui a dit : "Par mon père et ma mère, vous tous êtes des Imams purs, et la mort ne touchera aucun de vous. Parle-moi de quelque chose que je puisse transmettre à celui qui me succédera après moi, pour qu'il ne s'écarte pas." J'ai dit : "Oui, ô Aba Abdullah, ceux-ci sont mes enfants et ceci est leur maître." Il t'a indiqué et il a été instruit de la sagesse, de la compréhension, de la générosité et de la connaissance de ce dont les gens ont besoin, ce sur quoi ils divergent concernant leurs affaires religieuses et mondaines, et en cela réside la bonne moralité et la bonne réponse. C'est une porte parmi les portes de Dieu, et il y en a d'autres meilleures que celle-ci. Il lui a dit : "Et qu'est-ce que cela a à voir avec mon père et ma mère ?" Il a dit : "Par Dieu, il fera sortir de lui le secours de cette communauté, sa protection, son enseignement, sa lumière, sa grâce, et sa sagesse, meilleur qu'un enfant né, meilleur qu'un adolescent, que Dieu fera par lui couler le sang, réconciliera les cœurs, apaisera les conflits, réparera les torts, habillera les dénudés, nourrira les affamés, rassurera les craintifs, fera descendre la pluie par la volonté de Dieu, et aura pitié des serviteurs, meilleur qu'un jeune homme, meilleur qu'un adolescent. Sa parole est un jugement, son silence est une connaissance, il clarifie ce sur quoi les gens divergent, et il établira la paix dans sa tribu avant même que le moment de sa patience n'arrive." Il lui a dit : "Et qu'est-ce que cela a à voir avec mon père et ma mère ?" Il a dit : "Par Dieu, il fera sortir de lui le secours de cette communauté, sa protection, son enseignement, sa lumière, sa grâce, et sa sagesse, meilleur qu'un enfant né, meilleur qu'un adolescent, que Dieu fera par lui couler le sang, réconciliera les cœurs, apaisera les conflits, réparera les torts, habillera les dénudés, nourrira les affamés, rassurera les craintifs, fera descendre la pluie par la volonté de Dieu, et aura pitié des serviteurs, meilleur qu'un jeune homme, meilleur qu'un adolescent. Sa parole est un jugement, son silence est une connaissance, il clarifie ce sur quoi les gens divergent, et il établira la paix dans sa tribu avant même que le moment de sa patience n'arrive." Il lui a dit : "Et qu'est-ce que cela a à voir avec mon père et ma mère ?" Il a dit : "Par Dieu, il fera sortir de lui le secours de cette communauté, sa protection, son enseignement, sa lumière, sa grâce, et sa sagesse, meilleur qu'un enfant né, meilleur qu'un adolescent, que Dieu fera par lui couler le sang, réconciliera les cœurs, apaisera les conflits, réparera les torts, habillera les dénudés, nourrira les affamés, rassurera les craintifs, fera descendre la pl

15. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from abu al-Hakam who has said that ‘Abdallah ibn Ibrahim al-Ja‘fari and ‘Abdallah ibn Muhammad ibn ‘Umara from Yazid ibn Salit who has said the following. “When abu Ibrahim prepared his directive will he called the following people to bear testimony. They were Ibrahim ibn Muhammad (ibn Ali ibn ‘Abdallah ibn Ja‘far ibn abu Talib) al-Ja’fari, (his brother) Ishaq ibn Muhammad al-Ja‘fari, Ishaq ibn Ja‘far ibn Muhammad (the brother of al-Imam Musa (a.s.), Ja‘far ibn Salih (ibn Mu‘awiya ibn ‘Abdallah ibn Ja‘far ibn abu Talib), (his brother) Mu’awiya al-Ja‘fari, Yahya ibn al-Husayn ibn Zayd ibn Ali (Zayn al-‘Abidin (a.s.), Sa‘d ibn ‘Imran al-Ansari, Muhammad ibn al-Harith al-Ansari, Yazid ibn Salit. al-Ansari, and Muhammad ibn Ja‘far ibn Sa‘d al-Aslami. Sa‘d al-Aslami recorded the text of the first directive will. “ I ask them to witness and bear testimony that he testifies that there is no Lord except Allah Who is the only Lord Who has no partner and that Muhammad is His servant and His Messenger. The coming of the Hour (of judgment ) after death is true. The warning is true and that all people will be held responsible for their actions is true. The decree is true and the standing of people before Allah for judgment is true. All (guidance) that Prophet Muhammad has brought is true. All that the (great) trust worthy spirit has descended with is true. With it (such beliefs) I live, up on such beliefs I die and with such beliefs, I will be resurrected if Allah would so will. I ask them (witnesses) to bear testimony to the fact that this is my directive will with my own hand writing. I have copied the directive will of my great, great, great, great, great grandfather Amir al-Mu’minin Ali ibn abu Talib (a.s.) and the directive will of Muhammad ibn Ali before it I had copied word for word, and the directive will of Ja‘far ibn Muhammad (a.s.) similarly. I have directed my will to my son Ali and my sons afterwards with him if he would so will, find understanding in them and like to confirm them for the task. It will all be up to him. However, if would dislike them and wanted to remove them it will also be up to his discretion and there is no say for them against him. I have said in my will that all my charities, properties, my Mawali (slaves), my children that I leave behind and my sons are for him and Ibrahim, al-‘Abbass, Qasim, Isma‘il. Ahmad and mother of Ahmad and up to Ali is the affairs of my ladies not up to them. One third of the charities of my father and two thirds of my charities will be at his (Ali’s) disposal to deal with as he may deem proper just as an owner place in them whatever he may like. He may, if he would so decide, sell, gift, grant or give as charity to those I have specified or others it will all be up to him. He is just as myself in my will, property, my family and my children. He may confirm his brothers whom I have specified in this my document he may do so. However, if he would dislike he can remove them from the task without being any offense or unacceptability on his part. If will find any changes in their attitude which would be other than those in which I left them and he would want to return them as in charge of a certain task it will up to him to do so. If any one of them would want to give in marriage to someone his sister he may not do so without his permission because he is the most knowledgeable one in the matters of the marriage of his people, his relatives. If any authority or other individuals from the people would refuse him a thing or create an obstacle for him in the matters I have mentioned in this my document of will or in the matters of any of the people I have mentioned in it then such person will become far away from Allah, His Messenger and the later ones will become far away from him. Such a person will be subject to condemnation and anger of Allah, those who (have the right to) condemn, the angels close to Allah, the prophets, the messengers and all the believers. The mothers of my children will be maintained just as they were in my life time provided they observe Hijab (Islamic way of dressing) if he would consider it proper. If any of them would go out to her husbands then she will have no right to return to my place except if Ali would decide otherwise. The same conditions would apply to my daughters. No one of the brothers, real or half will have the right to give any of my daughters in marriage. Also no authority or uncle will any such right without his (Ali’s) approval and agreement. If they would do otherwise, they have opposed Allah and His Messenger and they rebelled against Him in His own dominion. He knows best about the marriage of his people, his relatives. If will decide to give in marriage he may do so and if will decide to refuse he may refuse. I have recommended my daughters with a likewise recommendations as I have recorded in this my document of directive will. I have appointed Allah, the Most Holy, the Most High, as the witness to bear testimony to this fact (about my daughters). He and the mother of Ahmad are two witnesses to bear testimony to this fact. No one has the right to open the document of my will or publicize it when it would be different from what I have said and specified. Whoever would do evil it would be against his own self and whoever would do good it would for his own good. Your Lord is not unjust to any one. May send blessings up on Muhammad and his family. Be it an authority or individuals, must not open or tear this document of my will which I have signed herein below. Whoever would do so will be subject to the condemnation and anger of Allah and those who condemn of the angels close to Allah, all the messengers of Allah, all the believers and Muslims. This would apply to those who would open forcefully this document of my will. Written and seal by abu Ibrahim. May Allah send His blessings up on Muhammad and his family.” Abu al-Hakam has said that abu ‘Abdallah ibn Adam al-Ja‘fari narrated to me from Yazid ibn Salit the following. “Abu ‘Imran al-Talhi was a judge in Madina. When Musa (a.s.) His brothers summoned him before the judge, Abu ‘Imran al-Talhi. Al-‘Abbass ibn Musa said, “May Allah keep you well and allow people to benefit from you. At the bottom of this document there is (mentioned) treasures and pearls and he wants to hide and keep them for himself without us.My father, may Allah grant him blessings, have left nothing that is free from being referred to him. He has left us all poor. Had I not controlled my self I would told you something in public. At such time Ibrahim ibn Muhammad rushed towards him saying, “Will you speak up about a thing that no one of us will accept it or believe you? You will then be blamed and defeated among us. We know that you have been lying when still young and when you grew up. Your father knew you very well. If there was any thing good in you even though he knew you inside and outside. He would trust you even with two pieces of date.” At this time Ishaq ibn Ja‘far, his uncle rushed towards him and grabbed both sides of his collar saying, “:You are a fool and feeble minded. Pick up this all and what you did the day before and all others also helped him.” Abu ‘Imran, the judge then said to Ali (a.s.), “Stand up O abu al-Hassan (a.s.). The condemnation of your father is enough for me today. He has certainly given you a wide range of authority. By Allah, no one knows a person better than his father does. By Allah, abu ‘Abdallah to us was not a light minded person or weak in his opinions.” Al-‘Abbass then said to the judge, “Open the document and read what is below therein. “ Abu ‘Imran said, “I will not open it. The condemnation of your father is enough for me today.” Al-‘Abbass said, “I will tear it down.” He said, “That is up to you.” Al-‘Abbass then removed the seal and therein they found themselves all removed from their being executors of the will and the confirmation of Ali as the sole executor of the will. They found out therein the appointment of Ali as their guardian (with Divine authority) whether they would like or dislike it. They also found out therein that they were all removed from the list of the recipients of charities and other benefits. Opening the document turned to become a misfortune, disgrace and humiliation to them. It proved very good for Ali (a.s.). In the directive will that al-‘Abbass removed its seal the following names were the signatories. Ibrahim ibn Muhammad, Ishaq ibn Ja‘far, Ja’far ibn Salih and Sa‘id (Sa’d) ibn ‘Imran were the ones who uncovered the face of the mother of Ahmad (who was brought) in the presence the judge, qadi, excusing that it was not mother of Ahmad, until they had uncovered her face and recognized. She where up on said, “By Allah, my master (husband) said, “You will be coerced to go before a judge.” Ishaq ibn Ja‘far admonished her saying,, “Be quite, women suffer from weakness. I do not think he has said any such thing.” Ali (a.s.) then turned to al-‘Abbass and said, “My brother, I understand that debts and liabilities up on you have forced you to this. O Sa‘id come with me so we can help them pay for them. By Allah, I will ignore to help you and cooperate with you as long as will walk on earth. You may say whatever you like.” Al-‘Abbass then said, “You are not giving us anything other than the extra of our own properties which are with you. In fact, our properties with are more than.” He (The Imam (a.s.) said, say whatever you want. Honor is your own honor. If you do good it will for your own selves before Allah and if you do evil Allah is forgiving. By Allah, you know, that today I have no son and heir other than you. If I will keep anything think I might away from you or store it in hiding it will be for you and will return to you. By Allah, from the day your father, may Allah be pleased with him, left this world I have not owned anything but that I have disposed of it as have seen.” Al-‘Abbass moved forwards and said, “By Allah, it is not so. Allah has not imposed any of your opinions on us. Only our father was jealous against us. His decisions are not justifiable before Allah and nor is your decisions. You know that I know Safwan ibn Yahya who sells al-Sabiry (fine fabrics) in Kufa. If you admit I can make it very difficult for both of you to swallow your Saliva.” Ali (a.s.) then said, “There is no means and no power except with Allah, the Most Holy, the Most Great. My brothers I am very keen to see you happy. Allah knows it. O Lord, if you know that I love to see them prosper, do good to them, maintain good relations with them, show kindness to them then help me day and night and reward me for my efforts. Otherwise, you are the One who know the hidden facts, then reward me for what i deserve, good for good and evil for evil. O Lord, grant them well being and grant well being through them. Make Stan to despair about us. Help them to obey you and grant them the opportunity to learn your guidance. My brothers, I wish and work to make you happy and strive for your well being. Allah guards whatever we say.” Al-‘Abbass then said, “I know your language very well. Your shovel can not find any soil with me to pick up.” The people dispersed at this point. May Allah send blessing up on Muhammad and his family.

15ـ Ahmad ibn Mihran a rapporté de Muhammad ibn Ali, de Abi al-Hakam, qui a dit : Abdullah ibn Ibrahim al-Ja'fari et Abdullah ibn Muhammad ibn Umara m'ont informé, de Yazid ibn Salit, qui a dit : Lorsque Abi Ibrahim (sur lui la paix) fit ses recommandations, il fit témoigner Ibrahim ibn Muhammad al-Ja'fari, Ishaq ibn Muhammad al-Ja'fari, Ishaq ibn Ja'far ibn Muhammad, Ja'far ibn Salih, Mu'awiya al-Ja'fari, Yahya ibn al-Husayn ibn Zayd ibn Ali, Sa'd ibn Imran al-Ansari, Muhammad ibn al-Harith al-Ansari, Yazid ibn Salit al-Ansari, Muhammad ibn Ja'far ibn Sa'd al-Aslami, qui était le scribe de la première recommandation. Il les fit témoigner qu'il témoignait qu'il n'y a de divinité que Dieu, Unique, sans associé, et que Muhammad est Son serviteur et Son messager, et que l'Heure viendra, sans aucun doute, et que Dieu ressuscitera ceux qui sont dans les tombes, et que la résurrection après la mort est une réalité, et que la promesse est vérité, et que le jugement est vérité, et que le décret est vérité, et que le rassemblement devant Dieu est vérité, et que ce que Muhammad (que la paix soit sur lui et sa famille) a apporté est vérité, et que ce avec quoi est descendu l'Esprit digne de confiance est vérité. Sur cela je vis, et sur cela je mourrai, et sur cela je serai ressuscité, si Dieu le veut. Il les fit témoigner que ceci est ma recommandation écrite de ma main, et j'ai abrogé la recommandation de mon grand-père, l'Imam Ali ibn Abi Talib (sur lui la paix), et la recommandation de Muhammad ibn Ali avant cela, je l'ai abrogée lettre par lettre, et la recommandation de Ja'far ibn Muhammad de la même manière. J'ai recommandé à Ali et à mes enfants après lui, s'ils sont en vie parmi eux, la droiture et je préfère qu'il les accepte, cela lui revient, et s'il les rejette et préfère les expulser, cela lui revient, et ils n'ont aucun droit sur lui. Je lui ai recommandé mes aumônes, mes biens, mes propriétés, mes enfants que j'ai laissés, et mes descendants à Ibrahim, al-Abbas, Qasim, Isma'il, Ahmad, Umm Ahmad, et à Ali, les affaires de mes femmes en dehors d'eux, et un tiers de l'aumône de mon père, et un tiers de ce que je possède, qu'il le place où il veut, et qu'il y fasse ce que fait le propriétaire avec sa propriété. S'il préfère vendre, donner, distribuer ou faire l'aumône à qui je nomme ou à d'autres, cela lui revient. C'est moi qui le recommande dans ma recommandation concernant mes biens, ma famille, mes enfants, et s'il préfère marier mes filles, il n'a pas le droit de les marier sans son consentement et son autorisation, car il est plus informé des mariages de son peuple et de toute autorité ou individu qui l'empêche de quelque chose ou qui intervient entre lui et quelque chose que j'ai mentionné dans ce livre ou parmi ceux que j'ai mentionnés, alors c'est de Dieu et de Son messager qu'il est innocent, et Dieu et Son messager sont innocents de lui, et la malédiction de Dieu, Sa colère, et la malédiction des maudits, des anges rapprochés, des prophètes, des envoyés, et de la communauté des croyants soient sur lui. Aucun des souverains ne peut l'empêcher de quoi que ce soit, et aucun de mes enfants n'a de droit sur lui, ni de succession, donc il est confirmé dans ce que j'ai mentionné. S'il en fait moins, il est

16. Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from Muhammad ibn Ali and ‘Abdallah ibn al-Marzuban from (Muhammad) ibn Sinan who has said the following. “Once I went to see abu al-Hassan Musa (a.s.) one year before he would leave for Iraq. His son Ali (a.s.) was also in the meeting. He looked at me and said, “O Muhammad, during this year a movement will take place do not be disturbed in it.” The narrator has said that he then asked the Imam (a.s.), “‘May Allah take my soul in service for your cause, what that will be? What you said has made me very anxious.” The Imam (a.s.) said, “I will journey to the tyrant. From his and one after him I will not suffer any serious harm.” The narrator has said that he then asked The Imam (a.s.), “‘May Allah take my soul in service for your cause, what then will happen?” The Imam (a.s.) said, “ Allah causes the unjust to go astray and He does whatever He wills.” The narrator has said that he then asked the Imam (a.s.), “‘May Allah take my soul in service for your cause, what is that will happen?” The Imam (a.s.) said, “Whoever will do injustice to my son this one, reject his Imamat (Leadership with Divine Authority) after me it would like doing injustice to Ali ibn abu Talib (a.s.) and reject his Imamat (Leadership with Divine Authority) after the Messenger of Allah.” The narrator has said that he then asked The Imam (a.s.), “By Allah, if Allah will grant me long life I will acknowledge his right and will affirm his Imamat (Leadership with Divine Authority).” The Imam (a.s.) said, “You have spoken the truth, O Muhammad. Allah will grant you long life.You will acknowledge his right and affirm his Imamat (Leadership with Divine Authority) and the Imamat of the one after him.” The narrator has said that he then asked The Imam (a.s.), “Who will he be?” The Imam (a.s.) said, “Muhammad, his son.” The narrator has said that he then asked The Imam (a.s.), “From me it is agreed and accepted.”

16 - Muhammad fils d'Al-Hassan, de Sahl fils de Ziyad, de Muhammad fils d'Ali et Ubaydullah fils d'Al-Marzuban, d'Ibn Sinan a dit: "Je suis entré chez Abi Al-Hassan Musa (que la paix soit sur lui) avant qu'il ne se rende en Irak d'une année, et son fils Ali était assis devant lui. Il me regarda et dit: 'Ô Muhammad, certes, il y aura une agitation cette année, ne sois donc pas troublé par cela.' Je dis: 'Et que se passera-t-il?' Par ta vie, ce que tu as mentionné m'a perturbé.' Il dit: 'Je me rendrai auprès du tyran, il ne me causera aucun mal, mais ce qui adviendra après lui.' Je dis: 'Et que se passera-t-il?' Par ta vie, que se passera-t-il?' Il dit: 'Allah égarera les injustes et fera ce qu'Il veut.' Je dis: 'Et cela, que signifie-t-il?' Par ta vie, que signifie-t-il?' Il dit: 'Celui qui lèse mon fils, lui dénie son droit et nie son imamat après moi, c'est comme s'il avait lésé Ali fils d'Abi Talib, lui avait dénié son droit et nié son imamat après le Messager d'Allah (que la prière d'Allah et Sa paix soient sur lui et sa famille).' Je dis: 'Par Allah, si Allah me prolonge dans la vie, je lui soumettrai son droit et je confirmerai son imamat.' Il dit: 'Tu as dit vrai, ô Muhammad. Allah prolongera ta vie, tu lui soumettras son droit, tu confirmeras son imamat et l'imamat de celui qui viendra après lui.' Je dis: 'Et qui est-ce?' Il dit: 'Muhammad, son fils.' Je lui dis: 'Le contentement et la soumission lui seront accordés.'