Shaykh Muḥammad b. ʿAlī al-Ṣaduq · 659 narrations in this edition
حَدَّثَنَا بِذَلِكَ مُحَمَّدُ بْنُ مُوسَى بْنِ الْمُتَوَكِّلِ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ الْكُوفِيُّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبَرْمَكِيِّ عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ الْكُوفِيِّ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أَيْمَنَ بْنِ مُحْرِزٍ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى عَلَّمَ آدَمَ عليه السلام أَسْمَاءَ حُجَجِ اللَّهِ كُلَّهَا ثُمَّ عَرَضَهُمْ وَ هُمْ أَرْوَاحٌ عَلَى الْمَلَائِكَةِ فَقالَ أَنْبِئُونِي بِأَسْماءِ هؤُلاءِ إِنْ كُنْتُمْ صادِقِينَ بِأَنَّكُمْ أَحَقُّ بِالْخِلَافَةِ فِي الْأَرْضِ لِتَسْبِيحِكُمْ وَ تَقْدِيسِكُمْ مِنْ آدَمَ ع قالُوا سُبْحانَكَ لا عِلْمَ لَنا إِلَّا ما عَلَّمْتَنا إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يا آدَمُ أَنْبِئْهُمْ بِأَسْمائِهِمْ فَلَمَّا أَنْبَأَهُمْ بِأَسْمائِهِمْ وَقَفُوا عَلَى عَظِيمِ مَنْزِلَتِهِمْ عِنْدَ اللَّهِ تَعَالَى ذِكْرُهُ فَعَلِمُوا أَنَّهُمْ أَحَقُّ بِأَنْ يَكُونُوا خُلَفَاءَ اللَّهِ فِي أَرْضِهِ وَ حُجَجَهُ عَلَى بَرِيَّتِهِ ثُمَّ غَيَّبَهُمْ عَنْ أَبْصَارِهِمْ وَ اسْتَعْبَدَهُمْ بِوَلَايَتِهِمْ وَ مَحَبَّتِهِمْ وَ قَالَ لَهُمْ أَ لَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّماواتِ وَ الْأَرْضِ وَ أَعْلَمُ ما تُبْدُونَ وَ ما كُنْتُمْ تَكْتُمُونَ. حدثنا بذلك أحمد بن الحسن القطان قال حدثنا الحسين بن علي السكري قال حدثنا محمد بن زكريا الجوهري قال حدثنا جعفر بن محمد بن عمارة عن أبيه عن الصادق جعفر بن محمد <br> و هذا استعباد الله عز و جل للملائكة بالغيبة و الآية أولها في قصة الخليفة و إذا كان آخرها مثلها كان للكلام نظم و في النظم حجة و منه يؤخذ وجه الإجماع لأمة محمد ص أولهم و آخرهم و ذلك أنه سبحانه و تعالى إذا علم آدم الأسماء كلها على ما قاله المخالفون فلا محالة أن أسماء الأئمة عليه السلام داخلة في تلك الجملة فصار ما قلناه في ذلك بإجماع الأمة. و من أصح الدليل عليه أنه لا محالة لما دل الملائكة على السجود لآدم فإنه حصل لهم عبادة فلما حصل لهم عبادة أوجب باب الحكمة أن يحصل لهم ما هو في حيزه سواء كان في وقت أو في غير وقت فإن الأوقات ما تغير الحكمة و لا تبدل الحجة أولها كآخرها وآخرها كأولها لا يجوز في حكمة الله أن يحرمهم معنى من معاني المثوبة و لا أن يبخل بفضل من فضائل الأئمة لأنهم كلهم شرع واحد دليل ذلك أن الرسل متى آمن مؤمن بواحد منهم أو بجماعة و أنكر واحدا منهم لم يقبل منه إيمانه كذلك القضية في الأئمة عليه السلام أولهم و آخرهم واحد. <br> وَ قَدْ قَالَ الصَّادِقُ: الْمُنْكِرُ لِآخِرِنَا كَالْمُنْكِرِ لِأَوَّلِنَا. وَ قَالَ ع مَنْ أَنْكَرَ وَاحِداً مِنَ الْأَحْيَاءِ فَقَدْ أَنْكَرَ الْأَمْوَاتَ و سأخرج ذلك في هذا الكتاب مسندا في موضعه إن شاء الله. فصح أن قوله عز و جل وَ عَلَّمَ آدَمَ الْأَسْماءَ كُلَّها أراد به أسماء الأئمة عليه السلام
Muhammad bin Musa bin Mutawakkil narrated this to us from Muhammad bin Abu Abdullah al-Kufi from Muhammad bin Ismail Barmaki from Ja’far bin Abdullah al-Kufi from Hasan bin Saeed from Muhammad bin Ziyad from Aiman bin Muhriz from Imam Ja’far Sadiq (as) that he said: “The Almighty Allah told the names of all His proofs to Adam. Then he displayed the soul of Adam to the angels and said: Tell me the names of those people if you are truly more worthy of becoming a caliph on this earth for you are praising Me. All the angels replied: You are pure for we do not have any knowledge except what You taught us. Surely, you are all-knowing and wise. The Almighty Allah asked Adam to tell the names of those persons and he did. The angels became aware of the status of those personalities near Allah. The angels came to know that those personalities will be Allah’s caliphs and successors and a proof for the creatures. After that, Allah hid those personalities from the eyes of the angels. He ordered his angels to follow them and said: Didn’t I tell you that I am aware of what is hidden in the heavens and the earth and whatever is expressed by you and whatever is hidden inside you?” <br> Ahmad bin al-Hasan al-Qattan (also) narrated this to us from Husain bin Ali al-Askari from Muhammad bin Zakariya Jawhari from Muhammad bin Ammar from Ja’far bin Muhammad bin Imara from his father from Imam Ja’far Sadiq bin Muhammad (as). <br> [Al-Saduq says:] The Almighty Allah has made the angels have faith in occultation in this way. The verse started with the discussion of the caliph and the discussion is well ordered if it ends in the similar manner. Proof and understanding are hidden in the order. Now if the Almighty Allah taught the names of all things to Adam, as the opponents say, then the names of Imams are automatically included in it. Thus the entire Ummah is united on what we said. The best proof of this fact is that when the angels were asked to prostrate before Adam, this act was considered as worship. If it was worship then logically they should also acquire whatever was in that rank either at that moment or some time later because wisdom and proof do not change with time. It is the same from the beginning to the end. It is not possible for divine wisdom to deprive them of any reward and be miserly in allowing them to benefit from the virtues and excellences of Imams because all of them are equal. It proves that if a person has faith on one of the prophets or a group of them and denies others, his faith is not acceptable. It is exactly the same in the case of Imams. All of them from the beginning to the end are alike. <br> Imam Ja’far al-Sadiq (as) has said: "One who denies the last among us is like the denier of the first among us." He also said: "If one denies anyone of us who is alive, he has denied all of those among us who have passed away." I will narrate a tradition in this regard in an appropriate place in this book, if Allah wills. Thus, the Almighty Allah taught the names of all Imams by saying: “And we taught all the names to Adam”.
حَدَّثَنَا مُحَمَّدُ بْنُ مُوسَى بْنِ الْمُتَوَكِّلِ رَحِمَهُ اللَّهُ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارِ قَالَ حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ غَيْرِ وَاحِدٍ عَنْ دَاوُدَ بْنِ كَثِيرٍ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ هُدىً لِلْمُتَّقِينَ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ قَالَ مَنْ أَقَرَّ بِقِيَامِ الْقَائِمِ عليه السلام أَنَّهُ حَقٌّ.
It is narrated from Muhammad bin Musa bin Mutawakkil from Muhammad bin Yahya al-attar from Ahmad bin Muhammad Isa from Umar bin Abdul Aziz from a number of people from Dawood ibn Kathir al-Riqqi from Abu Abdillah (Imam Sadiq) that he said regarding the verse: “Alif Lam Mim. This Book, there is no doubt in it, is a guide to those who guard (against evil). Those who believe in the unseen…” (2:1-3) He said: That the people who have faith in the unseen imply those people who believe in the reappearance of the Qaim and who consider it true.
حَدَّثَنَا عَلِيُّ بْنُ أَحْمَدَ بْنِ مُوسَى رَحِمَهُ اللَّهُ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ الْكُوفِيُّ قَالَ حَدَّثَنَا مُوسَى بْنُ عِمْرَانَ النَّخَعِيُّ عَنْ عَمِّهِ الْحُسَيْنِ بْنِ يَزِيدَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ يَحْيَى بْنِ أَبِي الْقَاسِمِ قَالَ: سَأَلْتُ الصَّادِقَ جَعْفَرَ بْنَ مُحَمَّدٍ عليه السلام عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ الم ذلِكَ الْكِتابُ لا رَيْبَ فِيهِ هُدىً لِلْمُتَّقِينَ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ فَقَالَ الْمُتَّقُونَ شِيعَةُ عَلِيٍّ عليه السلام وَ الْغَيْبُ فَهُوَ الْحُجَّةُ الْغَائِبُ و شاهد ذلك قول الله عز و جل وَ يَقُولُونَ لَوْ لا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ فأخبر عز و جل أن الآية هي الغيب و الغيب هو الحجة و تصديق ذلك قول الله عز و جل وَ جَعَلْنَا ابْنَ مَرْيَمَ وَ أُمَّهُ آيَةً يعني حجة.
It is narrated from Ali bin Ahmad from Muhammad bin Abu Abdillah al-Kufi from Musa bin Imran al-Nakhii from his uncle Husain bin Yazid from Ali bin Abi Hamza from Yahya bin Abul Qasim from Imam Ja’far Sadiq bin Muhammad that the latter was asked about the verse: “Alif Lam Mim. This Book, there is no doubt in it, is a guide to those who guard (against evil). Those who believe in the unseen…” (2:1-3) The Imam said: Here the pious means the Shias of Ali and the unseen implies the hidden proof of Allah. It is proved by the verse: “And they say: Why is not a sign sent to him from his Lord? Say: The unseen is only for Allah; therefore wait- surely I too, with you am of those who wait.” (10:20) Thus the Almighty Allah has informed that unseen is His sign and Proof. It is proved by the verse: “And We made the son of Maryam and his mother a sign.” (23:50) Meaning a proof.
حَدَّثَنَا أَبِي رَحِمَهُ اللَّهُ قَالَ حَدَّثَنَا سَعْدُ بْنُ عَبْدِ اللَّهِ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ عليه السلام أَنَّهُ قَالَ: فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ يَوْمَ يَأْتِي بَعْضُ آياتِ رَبِّكَ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ فَقَالَ الْآيَاتُ هُمُ الْأَئِمَّةُ وَ الْآيَةُ الْمُنْتَظَرَةُ هُوَ الْقَائِمُ عليه السلام فَيَوْمَئِذٍ لَا يَنْفَعُ نَفْساً إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلِ قِيَامِهِ بِالسَّيْفِ وَ إِنْ آمَنَتْ بِمَنْ تَقَدَّمَهُ مِنْ آبَائِهِ ع. <br> و قد سمى الله عز و جل يوسف عليه السلام غيبا حين قص قصته على نبيه محمد ص فقال عز و جل ذلِكَ مِنْ أَنْباءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَ ما كُنْتَ لَدَيْهِمْ إِذْ أَجْمَعُوا أَمْرَهُمْ وَ هُمْ يَمْكُرُونَ فسمى يوسف عليه السلام غيبا لأن الأنباء التي قصها كانت أنباء يوسف فيما أخبر به من قصته و حاله و ما آلت إليه أموره <br> و لقد كلمني بعض المخالفين في هذه الآية فقال معنى قوله عز و جل الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ أي بالبعث و النشور و أحوال القيامة فقلت له لقد جهلت في تأويلك و ضللت في قولك فإن اليهود و النصارى و كثيرا من فرق المشركين و المخالفين لدين الإسلام يؤمنون بالبعث و النشور و الحساب و الثواب و العقاب فلم يكن الله تبارك و تعالى ليمدح المؤمنين بمدحة قد شركهم فيها فرق الكفر و الجحود بل وصفهم الله عز و جل و مدحهم بما هو لهم خاصة لم يشركهم فيه أحد غيرهم.
It is narrated from my father from Saad bin Abdullah from Muhammad bin al-Husain ibn Abi al-Khattab from ibn Mahbub from Ali bin Raab from Abu Abdillah Imam Ja’far Sadiq that he said with regard to the verse: “On the day when some of the signs of your Lord shall come, its faith shall not profit a soul which did not believe before.” (6:158) Signs imply the Imams and the awaited sign implies the Qaim. The faith of a person will be of no use on that day if he did not believe in him before he rises with the sword, even though he may have had faith in his holy forefathers before. <br> [Al-Saduq says:] The Almighty Allah gave the name of Ghaib (unseen) to Prophet Yusuf while narrating his story to Prophet Muhammad. He said: «This is of the announcements relating to the unseen (which) We reveal to you, and you were not with them when they resolved upon their affair, and they were devising plans» (12:102) <br> One of our opponents spoke to me about this verse. He said that in the verse: “those who believe in unseen” (2:3) implies the hereafter. I told him: Your stand is full of ignorance and your words are full of misguidance. Don’t Jews, Christians and other non-Muslims believe in Judgment Day, accounting of deeds and reward and punishment? It is not possible the that Almighty Allah should praise His believers with an attribute which is also possessed by disbelievers. The Almighty Allah has praised the attribute of believers which is unique to them.
فَمِنْ ذَلِكَ مَا حَدَّثَنَا بِهِ أَبِي رَحِمَهُ اللَّهُ قَالَ حَدَّثَنَا سَعْدُ بْنُ عَبْدِ اللَّهِ قَالَ حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيُّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ جَرِيرٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الدَّيْلَمِ قَالَ قَالَ الصَّادِقُ جَعْفَرُ بْنُ مُحَمَّدٍ ع يَا عَبْدَ الْحَمِيدِ إِنَّ لِلَّهِ رُسُلًا مُسْتَعْلِنِينَ وَ رُسُلًا مُسْتَخْفِينَ فَإِذَا سَأَلْتَهُ بِحَقِّ الْمُسْتَعْلِنِينَ فَسَلْهُ بِحَقِّ الْمُسْتَخْفِينَ .. <br> و تصديق ذلك من الكتاب قوله تعالى وَ رُسُلًا قَدْ قَصَصْناهُمْ عَلَيْكَ مِنْ قَبْلُ وَ رُسُلًا لَمْ نَقْصُصْهُمْ عَلَيْكَ وَ كَلَّمَ اللَّهُ مُوسى تَكْلِيماً <br>
Amongst them is narrated from my father from Saad bin Abdullah from Ahmad bin Muhammad bin Khalid al-Barqi from his father from Muhammad bin Sunan from Ishaq bin Jurair from Abdul Hamid ibn Abi Dailam from Imam Ja’far bin Muhammad al-Sadiq that he said: “O Abdul Hamid! Some prophets propagated openly and some of them were hidden. Hence you should supplicate through the sake of apparent as well as hidden messengers.” <br> [Al-Saduq says:] The book of Allah supports this statement in this verse: "And (We sent) apostles We have mentioned to you before and apostles we have not mentioned to you; and to Musa, Allah addressed His Word, speaking (to him)" (4:164) <br>
حَدَّثَنَا مُحَمَّدُ بْنُ مُوسَى بْنِ الْمُتَوَكِّلِ رَحِمَهُ اللَّهُ قَالَ حَدَّثَنَا عَلِيُّ بْنُ الْحُسَيْنِ السَّعْدَآبَادِيُّ قَالَ حَدَّثَنَا أَحْمَدُ بْنُ أَبِي عَبْدِ اللَّهِ الْبَرْقِيُّ عَنْ أَبِيهِ مُحَمَّدِ بْنِ خَالِدٍ قَالَ حَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ هَارُونَ بْنِ عَنْتَرَةَ الشَّيْبَانِيُّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ قَالَ: كُنَّا جُلُوساً عِنْدَ رَسُولِ اللَّهِ ص فَقَالَ مَنْ أَرَادَ أَنْ يَنْظُرَ إِلَى آدَمَ فِي عِلْمِهِ وَ إِلَى نُوحٍ فِي سِلْمِهِ وَ إِلَى إِبْرَاهِيمَ فِي حِلْمِهِ وَ إِلَى مُوسَى فِي فِطَانَتِهِ وَ إِلَى دَاوُدَ فِي زُهْدِهِ فَلْيَنْظُرْ إِلَى هَذَا قَالَ فَنَظَرْنَا فَإِذَا عَلِيُّ بْنُ أَبِي طَالِبٍ قَدْ أَقْبَلَ كَأَنَّمَا يَنْحَدِرُ مِنْ صَبَبٍ. <br> فإذا استقام أن يشبه رسول الله ص أحدا من الأئمة عليه السلام بالأنبياء و الرسل استقام لنا أن نشبه جميع الأئمة بجميع الأنبياء و الرسل و هذا دليل مقنع و قد ثبت شكل صاحب زماننا عليه السلام في غيبته بغيبة موسى عليه السلام و غيره ممن وقعت بهم الغيبة و ذلك أن غيبة صاحب زماننا وقعت من جهة الطواغيت لعلة التدبير من الذي قدمنا ذكره في الفصل الأول.
It is narrated from Muhammad bin Musa al-Mutawakkil from Ali bin al-Husain al-Sadabadi from Abdul Malik bin Harun Anqarah al-Shaibani from his father from his grandfather from Abdullah bin Abbas that he said: “We were sitting near the Holy Prophet. He said: If a person wants to see the knowledge of Adam, peacefulness of Nuh, tolerance of Ibrahim, intelligence of Musa, abstinence of Dawood then he should look at him. The Holy Prophet (sw) pointed to Ali who was coming towards them. He was taking steps without pride.” <br> [Al-Saduq says:] So if it is valid for the Messenger of Allah (saw) to liken one of the Imāms (as) to the prophets and messengers, then it is valid for us to liken all the Imāms to all the prophets and messengers. And this is a convincing proof. It has been established that the resemblance of the Master of Our Time (as) in his occultation matches the occultation of Mūsā (as) and others who experienced occultation. This is because the occultation of the Master of Our Time occurred due to the tyrants, as a result of the same strategic reasoning we mentioned earlier in the first chapter.
و في صاحب زماننا عليه السلام قال الله عز و جل يَوْمَ يَأْتِي بَعْضُ آياتِ رَبِّكَ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ وَ سُئِلَ الصَّادِقُ عليه السلام عَنْ هَذِهِ الْآيَةِ فَقَالَ الْآيَاتُ هُمُ الْأَئِمَّةُ وَ الْآيَةُ الْمُنْتَظَرَةُ هُوَ الْقَائِمُ الْمَهْدِيُّ عليه السلام فَإِذَا قَامَ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلِ قِيَامِهِ بِالسَّيْفِ وَ إِنْ آمَنَتْ بِمَنْ تَقَدَّمَ مِنْ آبَائِهِ ع. حدثنا بذلك أحمد بن زياد بن جعفر الهمداني رضى الله عنه قال حدثنا علي بن إبراهيم عن أبيه عن محمد بن أبي عمير و الحسن بن محبوب عن علي بن رئاب و غيره عن الصادق جعفر بن محمد ع. <br> و تصديق ذلك أن الآيات هم الحجج من كتاب الله عز و جل قول الله تعالى وَ جَعَلْنَا ابْنَ مَرْيَمَ وَ أُمَّهُ آيَةً يعنى حجة- و قوله عز و جل لعزير حين أحياه الله من بعد أن أماته مائة سنة وَ انْظُرْ إِلى حِمارِكَ وَ لِنَجْعَلَكَ آيَةً لِلنَّاسِ يعني حجة فجعله عز و جل حجة على الخلق و سماه آية
And regarding the Master of Our Time (as), Allah the Almighty said: "On the Day when some of the signs of your Lord come, no soul will benefit from its faith if it had not believed before." (6:158) Al-Sadiq Jaʿfar b. Muhammad (as) was asked about this verse, and he said: "The signs are the Imams, and the awaited sign is al-Qaʾim al-Mahdi (as). So when he rises, no soul will benefit from its faith if it had not believed before his rising with the sword, even if it had believed in those who preceded him from among his forefathers (as)." <br> This was narrated to us by Ahmad b. Ziyad b. Jaʿfar al-Hamadani (may Allah be pleased with him), who said: ʿAli b. Ibrahim narrated to us from his father, from Muhammad b. Abi ʿUmayr and al-Hasan b. Mahbub, from ʿAli b. Riʾab and others, from al-Sadiq Jaʿfar b. Muhammad (as). <br> [Al-Saduq says:] This is proved by the Almighty Allah in this verse: And We made the son of Maryam and his mother a sign. (23:50) It means the Almighty Allah has made him the proof and he says regarding death of Prophet Uzair for a hundred years and making him alive again: And look at your ass; and that We may make you a sign to men. (2:259) Here also he wanted to make him proof on the people. Thus the Almighty Allah made him proof on the people and called him a sign.
و إن الناس لما صح لهم عن رسول الله ص أمر الغيبة الواقعة بحجة الله تعالى ذكره على خلقه وضع كثير منهم الغيبة غير موضعها - أَوَّلُهُمْ عُمَرُ بْنُ الْخَطَّابِ فَإِنَّهُ قَالَ لَمَّا قُبِضَ النَّبِيُّ ص وَ اللَّهِ مَا مَاتَ مُحَمَّدٌ وَ إِنَّمَا غَابَ كَغَيْبَةِ مُوسَى عليه السلام عَنْ قَوْمِهِ وَ إِنَّهُ سَيَظْهَرُ لَكُمْ بَعْدَ غَيْبَتِهِ. <br> حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الصَّقْرِ الصَّائِغُ الْعَدْلُ قَالَ حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ الْعَبَّاسِ بْنِ بَسَّامٍ قَالَ حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ يَزْدَادَ قَالَ حَدَّثَنَا نَصْرُ بْنُ سَيَّارِ بْنِ دَاوُدَ الْأَشْعَرِيُّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ رَبِّهِ وَ عَبْدُ اللَّهِ بْنُ خَالِدٍ السَّلُولِيُّ أَنَّهُمَا قَالا حَدَّثَنَا أَبُو مَعْشَرٍ نَجِيحٌ الْمَدَنِيُّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ قَيْسٍ وَ مُحَمَّدُ بْنُ كَعْبٍ الْقُرَظِيُّ وَ عُمَارَةُ بْنُ غَزِيَّةَ وَ سَعِيدُ بْنُ أَبِي سَعِيدٍ الْمَقْبُرِيُ وَ عَبْدُ اللَّهِ بْنُ أَبِي مُلَيْكَةَ وَ غَيْرُهُمْ مِنْ مَشِيخَةِ أَهْلِ الْمَدِينَةِ قَالُوا لَمَّا قُبِضَ رَسُولُ اللَّهِ ص أَقْبَلَ عُمَرُ بْنُ الْخَطَّابِ يَقُولُ وَ اللَّهِ مَا مَاتَ مُحَمَّدٌ وَ إِنَّمَا غَابَ كَغَيْبَةِ مُوسَى عَنْ قَوْمِهِ وَ أَنَّهُ سَيَظْهَرُ بَعْدَ غَيْبَتِهِ فَمَا زَالَ يُرَدِّدُ هَذَا الْقَوْلَ وَ يُكَرِّرُهُ حَتَّى ظَنَّ النَّاسُ أَنَّ عَقْلَهُ قَدْ ذَهَبَ فَأَتَاهُ أَبُو بَكْرٍ وَ قَدِ اجْتَمَعَ النَّاسُ عَلَيْهِ يَتَعَجَّبُونَ مِنْ قَوْلِهِ فَقَالَ ارْبَعْ عَلَى نَفْسِكَ يَا عُمَرُ مِنْ يَمِينِكَ الَّتِي تَحْلِفُ بِهَا فَقَدْ أَخْبَرَنَا اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ فَقَالَ يَا مُحَمَّدُ إِنَّكَ مَيِّتٌ وَ إِنَّهُمْ مَيِّتُونَ فَقَالَ عُمَرُ وَ إِنَّ هَذِهِ الْآيَةَ لَفِي كِتَابِ اللَّهِ يَا أَبَا بَكْرٍ فَقَالَ نَعَمْ أَشْهَدُ بِاللَّهِ لَقَدْ ذَاقَ مُحَمَّدٌ الْمَوْتَ و لم يكن عمر جمع القرآن.
[Al-Saduq says:] The Holy Prophet had made the matter of occultation perfectly imaginable such that some people tried to relate it at wrong occasions. Umar bin al-Khattab was the first to do so. When the Holy Prophet passed away, he declared: By Allah! Muhammad has not passed away. He is not but in occultation like Musa was. He will surely return to you after his occultation. <br> It is narrated from Ahmad bin Muhammad Saqar the goldsmith who was just, from Abu Ja’far Muhammad bin al-Abbas ibn Basaam from Abu Ja’far Muhammad bin Yazdan from Nasr bin Sayyar bin Dawood Ashari from Muhammad bin Abde Rabb and Abdullah bin Khalid al-Sulooli from Abu Masher Najeeh al-Madani from Muhammad bin Qais and Muhammad bin Kaab al-Qarzi and Imarah bin Ghazya and Saeed bin Abi Saeed al-Maqbari and Abdullah bin Abi Maleeka and other seniors of Medina that: “When the Holy Prophet (sw) passed away, Umar bin al-Khattab came saying: By Allah, Muhammad has not passed away. He is not but in occultation like Musa went away from his Ummah. He will surely return to you shortly after his occultation. He was repeating these words so much that people began to think that he is out of his mind. People were surprised at what Umar was speaking and surrounded him. Then Abu Bakr came to him and said: O Umar! Behold, do not swear by that name. Certainly, the Almighty Allah has mentioned in his book: Surely you shall die and they (too) shall surely die. (39:30) Umar asked: O Abu Bakr! Is this verse really present in the book of Allah? He replied: Yes, I bear witness that Muhammad has passed away. It was either because Umar had not studied the entire Holy Quran or he didn’t remember this verse.
حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ مُحَمَّدٍ الْعَطَّارُ النَّيْسَابُورِيُّ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدِ [بْنِ] قُتَيْبَةَ النَّيْسَابُورِيُّ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ حَيَّانَ السَّرَّاجِ قَالَ سَمِعْتُ السَّيِّدَ بْنَ مُحَمَّدٍ الْحِمْيَرِيَّ يَقُولُ كُنْتُ أَقُولُ بِالْغُلُوِّ وَ أَعْتَقِدُ غَيْبَةَ مُحَمَّدِ بْنِ عَلِيٍّ ابْنِ الْحَنَفِيَّةِ قَدْ ضَلَلْتُ فِي ذَلِكَ زَمَاناً فَمَنَّ اللَّهُ عَلَيَّ بِالصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عليه السلام وَ أَنْقَذَنِي بِهِ مِنَ النَّارِ وَ هَدَانِي إِلى سَواءِ الصِّراطِ فَسَأَلْتُهُ بَعْدَ مَا صَحَّ عِنْدِي بِالدَّلَائِلِ الَّتِي شَاهَدْتُهَا مِنْهُ أَنَّهُ حُجَّةُ اللَّهِ عَلَيَّ وَ عَلَى جَمِيعِ أَهْلِ زَمَانِهِ وَ أَنَّهُ الْإِمَامُ الَّذِي فَرَضَ اللَّهُ طَاعَتَهُ وَ أَوْجَبَ الِاقْتِدَاءَ بِهِ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ قَدْ رُوِيَ لَنَا أَخْبَارٌ عَنْ آبَائِكَ عليه السلام فِي الْغَيْبَةِ وَ صِحَّةِ كَوْنِهَا فَأَخْبِرْنِي بِمَنْ تَقَعُ فَقَالَ عليه السلام إِنَّ الْغَيْبَةَ سَتَقَعُ بِالسَّادِسِ مِنْ وُلْدِي وَ هُوَ الثَّانِي عَشَرَ مِنَ الْأَئِمَّةِ الْهُدَاةِ بَعْدَ رَسُولِ اللَّهِ ص أَوَّلُهُمْ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ آخِرُهُمُ الْقَائِمُ بِالْحَقِّ بَقِيَّةُ اللَّهِ فِي الْأَرْضِ وَ صَاحِبُ الزَّمَانِ وَ اللَّهِ لَوْ بَقِيَ فِي غَيْبَتِهِ مَا بَقِيَ نُوحٌ فِي قَوْمِهِ لَمْ يَخْرُجْ مِنَ الدُّنْيَا حَتَّى يَظْهَرَ فَيَمْلَأَ الْأَرْضَ قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ جَوْراً وَ ظُلْماً. <br> قَالَ السَّيِّدُ فَلَمَّا سَمِعْتُ ذَلِكَ مِنْ مَوْلَايَ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عليه السلام تُبْتُ إِلَى اللَّهِ تَعَالَى ذِكْرُهُ عَلَى يَدَيْهِ وَ قُلْتُ قَصِيدَتِيَ الَّتِي أَوَّلُهَا- فَلَمَّا رَأَيْتُ النَّاسَ فِي الدِّينِ قَدْ غَوَوْا، تَجَعْفَرْتُ بِاسْمِ اللَّهِ فِيمَنْ تَجَعْفَرُوا، وَ نَادَيْتُ بِاسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ، وَ أَيْقَنْتُ أَنَّ اللَّهَ يَعْفُو وَ يَغْفِرُ، وَ دِنْتُ بِدِينِ اللَّهِ مَا كُنْتُ دَيِّناً، بِهِ وَ نَهَانِي سَيِّدُ النَّاسِ جَعْفَرٌ، فَقُلْتُ فَهَبْنِي قَدْ تَهَوَّدْتُ بُرْهَةً، وَ إِلَّا فَدِينِي دِيْنُ مَنْ يَتَنَصَّرُ، وَ إِنِّي إِلَى الرَّحْمَنِ مِنْ ذَاكَ تَائِبٌ، وَ إِنِّي قَدْ أَسْلَمْتُ وَ اللَّهُ أَكْبَرُ، فَلَسْتُ بِغَالٍ مَا حَيِيتُ وَ رَاجِعٍ، إِلَى مَا عَلَيْهِ كُنْتُ أُخْفِي وَ أُظْهِرُ، وَ لَا قَائِلٍ حَيٌّ بِرَضْوَى مُحَمَّدٌ، وَ إِنْ عَابَ جُهَّالٌ مَقَالِي وَ أَكْثَرُوا، وَ لَكِنَّهُ مِمَّنْ مَضَى لِسَبِيلِهِ، عَلَى أَفْضَلِ الْحَالاتِ يُقْفَى وَ يُخْبَرُ، مَعَ الطَّيِّبِينَ الطَّاهِرِينَ الْأُولَى لَهُمْ، مِنَ الْمُصْطَفَى فَرْعٌ زَكِيٌّ وَ عُنْصُرٌ. <br> أيا راكبا نحو المدينة جسرة * عذافرة يطوى بها كل سبسب إذا ما هداك الله عاينت جعفرا * فقل لولي الله وابن المهذب ألا يا أمين الله وابن أمينه * أتوب إلى الرحمن ثم تأوبي إليك من الامر الذي كنت مطنبا * أحارب فيه جاهدا كل معرب وما كان قولي في ابن خولة مطنبا * معاندة مني لنسل المطيب ولكن روينا عن وصي محمد * وما كان فيما قال بالمتكذب بأن ولي الأمر يفقد لا يرى * ستيرا كفعل الخائف المترقب فتقسم أموال الفقيد كأنما * تغيبه بين الصفيح المنصب فيمكث حينا ثم ينبع نبعة * كنبعة جدي من الأفق كوكب يسير بنصر الله من بيت ربه * على سؤدد منه وأمر مسبب يسير إلى أعدائه بلوائه * فيقتلهم قتلا كحران مغضب فلما روى أن ابن خولة غائب * صرفنا إليه قولنا لم نكذب وقلنا هو المهدي والقائم الذي * يعيش به من عدله كل مجدب فان قلت لا فالحق قولك والذي * أمرت فحتم غير ما متعصب واشهد ربي أن قولك حجة * على الناس طرا من مطيع ومذنب بأن ولي الأمر والقائم الذي * تطلع نفسي نحوه بتطرب له غيبة لابد من أن يغيبها * فصلى عليه الله من متغيب فيمكث حينا ثم يظهر حينه * فيملك من في شرقها والمغرب بذاك أدين الله سرا وجهرة * ولست وإن عوتبت فيه بمعتب وكان حيان السراج الراوي لهذا الحديث من الكيسانية، ومتى صح موت محمد بن علي ابن الحنفية بطل أن تكون الغيبة التي رويت في الاخبار واقعة به.
It is narrated from Abdul Wahid bin Muhammad al-Ataa Nishapuri from Ali bin Muhammad Qutaibah Nishapuri from Hamadan bin Sulaiman from Muhammad bin Ismail bin Bazya from Hayyan al-Siraj from Sayyid bin Muhammad Himyari that he said: “In the beginning I used to harbor extremist beliefs and had faith in the occultation of Muhammad bin Ali ibn Hanafiyyah and a long period of time passed in this way in deviation and misguidance. After that the Almighty Allah favored me through Ja’far bin Muhammad Sadiq (as) and saved me from the fire of Hell and guided me to the Right Path. Thus I asked the Holy Imam (as) one day: I found in you those signs and qualities by which it was proved for me and all the people of your time that you are the Divine Proof and that only you are that Imam whose obedience has been compulsory by Allah and made following you incumbent on all. O son of Allah’s Messenger, traditions have been recorded from your purified ancestors about occultation, stating that it is certain to happen, so please tell us with whom it would occur. He replied: Indeed this occultation shall happen with my sixth descendant and the twelfth of the guiding Imams after the Messenger of Allah (sw), the first of whom is Amirul Momineen Ali (as) and the last is Qaim bil Haqq (one who will rise with the truth). He shall be the remnant of Allah on His earth and the Master of the Age. By Allah, even if his occultation becomes as long as the age of Nuh (as) he will not depart from the world without reappearing and filling up the earth with justice and equity in the same way as it would be fraught with injustice and oppression. <br> The Sayyid says that when he heard this from his master Ja’far bin Muhammad as-Sadiq (as), he repented to Allah in his presence and composed a panegyric beginning with his observation that people had become deviated in matters of religion, prompting him to become a Ja’fari with others in the name of Allah. He called upon Allah, affirming that only Allah is the Greatest, and became certain that He is forgiving and condoning. He adopted the religion of Allah instead of the one he had previously followed, from which Ja’far had restrained him. He reflected that even if he had remained a Jew or a Christian for a time, he was among those who repent to the Beneficent and had certainly accepted Islam, recognizing Allah as the Greatest. He resolved not to hold extremist beliefs nor to revert to what he had previously concealed or displayed. He clarified that he did not hold the confession that Muhammad is in Razwa, despite criticism and excess from the ignorant. Rather, he affirmed that Muhammad bin Hanafiyyah had passed away in the best conditions, among the pure, chaste, and purified descendants of Mustafa. <br> Al-Saduq says that he composed a panegyric addressing a rider valiantly marching towards Medina, crossing deserts like a lion. When guided by Allah to meet Ja’far, one should speak to this friend of Allah and son of the cultured one, seeking forgiveness from the Beneficent Lord and turning back from any exaggeration in belief. The speaker commits to fighting like a holy warrior against the uncultured, clarifying that any harshness towards the son of Khawla was not out of enmity toward the pure and chaste progeny. They acknowledge receiving tradition from the successor of Muhammad, affirming that the master of the affair remains concealed, hiding out of fear, and that his properties are treated as if he were dead and buried. He will remain hidden for a time and then reappear like a shooting star on the horizon, with Allah’s help setting out from the House of his Lord with leadership and command. He will advance against his enemies, defeating them as fiercely as uncontrollable horses. Upon the disappearance of the son of Khawla, they declared him the Mahdi and Qa’im, whose justice will bring happiness to the oppressed. Denial of this is acknowledged but the statement is affirmed as sure and unbiased, with God as witness to its truth for all people. The master of the affair and Qa’im is a source of yearning and anxiety for the heart, undergoing a necessary occultation by Allah’s mercy. He will wait and then reappear according to his schedule, ruling over east and west. Faith in him remains steadfast whether he is seen or concealed, regardless of ridicule. Hayyan Siraj, the narrator, is noted to be from the Kaisaniyah sect, and thus if Muhammad bin Hanafiyyah’s death is proven, all traditions about his occultation become invalid.
فمما روى في وفاة محمد بن الحنفية رضي الله عنه ما حدثنا به محمد بن عصام - رضي الله عنه - قال: حدثنا محمد بن يعقوب الكليني قال: حدثنا القاسم بن العلاء قال: حدثني إسماعيل بن علي القزويني قال: حدثني علي بن إسماعيل، عن حماد بن عيسى، عن الحسين بن المختار قال: دخل حيان السراج على الصادق جعفر بن محمد عليهما السلام فقال له: يا حيان ما يقول أصحابك في محمد بن الحنفية؟ قال: يقولون: إنه حي يرزق، فقال الصادق عليه السلام: حدثني أبي عليه السلام أنه كان فيمن عاده في مرضه وفيمن غمضه وأدخله حفرته وزوج نسائه وقسم ميراثه، فقال: يا أبا عبد الله إنما مثل محمد بن الحنفية في هذه الأمة كمثل عيسى بن مريم شبه أمره للناس، فقال الصادق عليه السلام: شبه أمره على أوليائه أو على أعدائه؟ قال: بل على أعدائه فقال: أتزعم أن أبا جعفر محمد بن علي الباقر عليهما السلام عدو عمه محمد بن الحنفية؟ فقال: لا، فقال الصادق عليه السلام: يا حيان إنكم صدفتم عن أيات الله، وقد قال الله تبار ك وتعالى: " سنجزي الذين يصدفون عن آياتنا سوء العذاب بما كانوا يصدفون. وقال الصادق عليه السلام: ما مات محمد بن الحنفية حتى أقر لعلي بن الحسين عليهما السلام. وكانت وفاة محمد بن الحنفية سنة أربع وثمانين من الهجرة
One of them is narrated from Muhammad bin Isaam from Muhammad bin Yaqoob Kulaini from Qasim bin Alaa from Ismail bin Ali Quzooni from Ali bin Ismail from Hammad bin Isa from Husain bin Mukhtar: One day Hayyan Siraj came to Imam Ja’far bin Muhammad al-Sadiq. Imam (as) said: O Hayyan! What do your companions say about Muhammad bin Hanafiyyah? He replied: They say that he is alive and receiving his sustenance. Imam said: My father had told me that he is among those who visited him while he was ill, closed his eyes when he passed away, laid him to rest in the grave, married off his widows and distributed his wealth among his heirs. He said: O Aba Abdillah! Muhammad bin Hanafiyyah is like Isa bin Maryam (as) to this community for people have started having doubts about him. Imam said: Are his enemies having doubts or the friends? He replied: His enemies. Imam said: Do you think that Abu Ja’far bin Ali al-Baqir was the enemy of his Uncle Muhammad bin Hanafiyyah? He replied in negative. Imam Ja’far Sadiq (as) said: O Hayyan! You people have turned away from the signs of Allah and the Almighty Allah says: «We will reward those who turn away from Our communications with an evil chastisement because they turned away» (6:158) Imam Sadiq (as) said: Muhammad bin Hanafiyyah did not die before confessing to the Imamate of Ali bin al-Husain. He passed away in 84 A.H.
حدثنا أبي - رضي الله عنه - قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد بن - يحيى: عن إبراهيم بن هاشم، عن عبد الصمد بن محمد، عن حنان بن سدير، عن أبي جعفر عليه السلام قال: دخلت على محمد بن الحنفية وقد اعتقل لسانه فأمرته بالوصية، فلم يجب، قال: فأمرت بطست فجعل فيه الرمل، فوضع فقلت له: خط بيدك، قال: فخط وصيته بيده في الرمل، ونسخت أنا في صحيفة.
It is narrated from my father from Ahmad bin Idrees from Muhammad bin Ahmad bin Yahya from Ibrahim bin Hashim from Abdus Samad bin Muhammad from Hannan bin Sudair from Abu Ja’far Imam Muhammad Baqir (as) that he said: “When I came to Muhammad bin Hanafiyyah, he had lost the ability to speak. I asked him to make a will but he couldn’t speak. I ordered a copper vessel used to wash hands to be brought. It was brought near him after putting dust in it. I ordered him to inscribe his will on the utensil. He inscribed his will on that dust and I copied it on a piece of paper.”
ما حدثني به محمد بن إبراهيم بن إسحاق - رضي الله عنه - قال: حدثنا أحمد بن - محمد بن عمار، قال: حدثني الحسن بن محمد القطعي، عن الحسن بن علي النخاس العدل عن الحسن بن عبد الواحد الخزاز، عن علي بن جعفر، عن عمر بن واقد قال: أرسل إلي بن شاهك في بعض الليل وأنا ببغداد فاستحضرني فخشيت أن يكون ذلك لسوء يريده بي، فأوصيت عيالي بما احتجت إليه وقلت: إنا لله وإنا إليه راجعون، ثم ركبت إليه، فما رآني مقبلا قال: يا أبا حفص لعلنا أرعبناك وأفزعناك، قلت: نعم قال: فليس ههنا إلا خير، قلت: فرسول تبعثه إلى منزلي يخبرهم خبري؟ فقال: نعم ثم قال: يا أبا حفص أتدري لم أرسلت إليك؟ فقلت: لا فقال: أتعرف موسى بن جعفر؟ فقلت: إي والله إني لأعرفه وبيني وبينه صداقة منذ دهر، فقال: من ههنا ببغداد يعرفه ممن يقبل قوله؟ فسميت له أقواما ووقع في نفسي أنه عليه السلام قد مات، قال: فبعث إليهم وجاء بهم كما جاء بي، فقال: هل تعرفون قوما يعرفون موسى بن جعفر؟ فسموا له قوما، فجاء بهم، فأصبحنا ونحن في الدار نيف وخمسون رجلا ممن يعرف موسى وقد صحبه، <br> قال: ثم قام ودخل وصلينا، فخرج كاتبه ومعه طومار فكتب أسماءنا ومنازلنا وأعمالنا وخلانا، ثم دخل إلى ، قال: فخرج فضرب يده إلي فقال: قم يا أبا حفص، فنهضت ونهض أصحابنا ودخلنا وقال لي: يا أبا حفص اكشف الثوب عن وجه موسى بن جعفر، فكشفته فرأيته ميتا فبكيت و استرجعت، ثم قال للقوم: انظروا إليه، فدنا واحد بعد واحد فنظروا إليه ثم قال: تشهدون كلكم أن هذا موسى بن جعفر بن محمد؟ قالوا: نعم نشهد أنه موسى بن - جعفر بن محمد، ثم قال: يا غلام اطرح على عورته منديلا واكشفه، قال: ففعل، فقال: أترون به أثرا تنكرونه؟ فقلنا: لا ما نرى به شيئا ولا نراه إلا ميتا، قال: لا تبرحوا حتى تغسلوه وأكفنه وأدفنه، قال: فلم نبرح حتى غسل وكفن وحمل فصلى عليه بن شاهك، ودفناه ورجعنا، فكان عمر بن - واقد يقول: ما أحد هو أعلم بموسى بن جعفر عليهما السلام مني، كيف تقولون: إنه حي وأنا دفنته.
One of them is narrated from Muhammad bin Ibrahim bin Ishaq from Ahmad bin Muhammad bin Ammar from Hasan bin Muhammad Qatii from Hasan bin Ali Nakhkhas Adl from Hasan bin Abdul Wahid Khazzaz from Ali bin Ja’far from Umar bin Waqid that he said: “One night, Sandi bin Shahik called me. I was staying in Baghdad at that time. I feared that he would hurt me. Hence I willed to my relatives and recited: Indeed we belong to Allah and to Him we shall return. Then I started towards him. When he saw me coming towards him, he said: O Abu Hafs! May be I have scared you. I nodded in agreement. He said: O Abu Hafs! Do you know why I called you? I replied in negative. He said: Do you know Musa bin Ja’far? I replied: Yes, by Allah. I have been friends with him for a long time. He said: Do you know any trustworthy people in Baghdad who know him? I told him the names of a few groups of such people and I remembered that the Imam has already passed away. Then he summoned those like me and asked them: Do you know anyone who knows Musa bin Ja’far? Those people named a group of such people who were summoned by him. This process continued till morning and more than fifty persons had gathered in his house. <br> Then Sandi got up and went inside. We offered Salaat by that time. His accountant returned with a long scroll in his hands and noted down our names, addresses and profession on it. Then Sandi came out, pointed his finger at me and said: O Aba Hafs! Get up. I got up from my seat along with my companions and we entered (the prison). He told me: O Aba Hafs! Take the cloth off the (holy) face of Musa ibn Ja’far. I took the cloth off only to find that he had attained martyrdom. I cried and said: Indeed we belong to Allah and to Him we shall return. He told the group of those people: Have a look at him. People came forward one by one to look at him. He ordered each one of us to bear witness that he was Musa bin Ja’far bin Muhammad. All of us said: Yes, we bear witness that he is Musa bin Ja’far bin Muhammad. Then he ordered one of his slaves to take off the Imam’s clothes and cover his private parts. The slave did so. Then he asked us: Do you find any wound on his body? We said: No, we don’t find any wound and he has died of a natural death. He said: You all shall not leave this place till you perform his ghusl and I bury him after shrouding him. We waited there till his ghusl was performed and his funeral procession started. Then Sandi bin Shahik offered his funeral prayer and we buried him and returned to our houses. There is no one who knows about Musa bin Ja’far more than me. How can you people say that he is alive when I have already buried him?