Hadith 5-1

حَدَّثَنا الحُسَيْنُ بْنِ أَحْمَدِ بْنِ إِدْرِيسَ‏ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَبي قالَ: حَدَّثَنا مُحَمَّدُ بْنُ أَبي الصُّهبان، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الحَجَّالِ، أَنَّ إِبْراهيمَ بْنِ عَبْدِ اللَّهِ الجَعْفَرِيِّ حَدَّثَهُ، عَنْ عِدَّةٍ مِنْ أَهْل بَيْتِهِ أَن أَبَا إِبْراهيمَ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ أَشْهَدَ عَلَى وَصِيَّتِه إِسْحاقَ بْنَ جَعْفَرِ بْنِ مُحَمَّدٍ؛ وَإِبْراهيمَ بْنَ مُحَمَّدٍ الجَعْفَرِيِّ، وَجَعْفَرَ بْنَ صالِحٍ؛ وَمُعاوِيَةَ بْنَ الجَعْفَرِيَّيْنِ؛ وَيَحْيَى بْنَ الحُسَيْنِ بْنِ زِيْدٍ؛ وَسَعْدَ بْنَ عِمْران الأَنْصارِيِّ، وَمُحَمَّدَ بْنَ الحارِثِ الأَنْصارِيِّ؛ وَيَزِيدَ بْنَ سَلِيطٍ الأَنْصارِيَّ؛ وَمُحَمَّدَ بْنَ جَعْفَر الأَسْلَمِيَّ، بَعْد أَنْ أَشْهَدَهُمْ أَنَّهُ يَشْهَدُ أَنْ لا إِلهَ إِلاّ اللَّهُ وَحْدَهُ لا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ، وَأَنَّ السَّاعَةَ آتِيَةٌ لا رَيْبَ فِيها وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي القُبُورِ، وَأَنَّ البَعْثَ بَعْدَ المَوْتِ حَقٌّ وَأَنَّ الحِسابَ وَالقِصاصَ حَقٌّ، وَأَنَّ الوُقُوف بَيْنِ يَدِي اللَّهِ عَزَّ وَجَلَّ حَقٌّ، وَاَنَّما جاءَ بِهِ مُحَمَّد صَلَّى اللهُ عَلَيْهِ وَآلِهِ حَقٌّ حَقٌّ حَقٌّ، وَأَنَّ ما نَزَلَ بِهِ الرُّوحُ الأَمِينُ حَقٌّ، عَلَى ذلِكَ أَحْيى وَعَلَيْهِ أَمُوتُ وَعَلَيْهِ اُبْعَثُ إِنْ شاءَ اللَّهُ، أَشْهَدُهُمْ أَنَّ هذِهِ وَصِيَّتِي بِخَطِّي وَقَدْ نَسَخْتُ وَصِيَّةَ جَدِّي أَمِيرَ الْمُؤْمِنِينَ‏ عَلَيْهِ السَّلامُ وَوَصايَا الحَسَنِ وَالحُسَيْنِ وَعَلِىُّ بْنِ الحُسَيْن وَوَصِيَّة مُحَمَّدِ بْنِ عَلِىٍّ الباقِرِ وَوَصِيَّة مُحَمَّد عَلَيْهِمُ السَّلاَمُ قَبْلَ ذلِكَ حَرْفاً بِحَرْفٍ، وَأَوْصَيْتُ بِهـا إِلى عَلِيٍّ ابْنِي وَبَنِيِّ بَعْدَهُ مَعَهُ إِنْ شـاءَ [اللَّه] فَإِنَّ آنَسَ مِنْهُمْ رُشْداً وَأَحَبَّ إِقْرارَهُمْ، فَذاكَ لَهُ، وَإِنْ كَرِهَهُمْ وَأَحَبَّ أَنْ يُخْرِجهُمْ فَذاكَ لَهُ وَلا أَمْرَ لَهُم مَعَهُ، وَأَوْصَيْتُ إِلَيْهِ بِصَدَقاتِي وَأَمْوالي وَصِبْيانِي الَّذِينَ خَلَّفْتُ، وَوُلْدِي وَإِلى إِبْراهِيمَ وَالعَبَّاسَ وَإِسْمَاعِيلَ وَأحْمَدَ وَاُمُّ أحْمَدَ؛ وَإِلى عَلِيِّ أَمْرُ نِسائِي دُونَهُمْ وَثُلْثُ صَدَقَةِ أَبي وَأَهْلِ بَيْتِي يَضَعُهُ حَيْثُ يَرى‏ وَيَجْعَلُ مِنْهُ ما يَجْعَلُ مِنْهُ ذوُ المالَ فِي مالِهِ إِنْ أَحَبَّ أَنْ يُجِيزَ ما ذَكَرْتُ فِي عِيالي فَذاكَ إِلَيْهِ وَإِنْ كَرِهَ فَذاكَ إِلَيْهِ، وَإِنْ أَحَبَّ أَنْ يَبيعَ أَوْ يَهَبَ أَوْ يَنْحَلَ أَوْ يَتَصَدَّقَ عَلَى غَيْرِ ما وَصِيَّتِهِ فَذاكَ إِلَيْهِ وَهُوَ أَنَا فِي وَصِيَّتِي فِي مالِي وَفِي أَهْلِي وَوُلْدِي، وَإِنْ رأى‏ أَنْ يُقِرَّ إِخْوَته الَّذِينَ سَمَّيْتُهُمْ في صَدْرِ كِتابي هذا أَقَرَّهُمْ، وَإِنْ كَرِهَ فَلَهُ أَنْ يُخْرِجَهُمْ غَيْرِ مَرْدُودٍ عَلَيْهِ، وَإِنْ أَرادَ رَجُلٌ مِنْهُمْ أَنْ يُزَوِّجَ اُخْتَهُ فَلَيْسَ لَهُ أَنْ يُزَوِّجَها إِلاّ بِإِذْنِهِ وَأَمْرَهِ، وَأَيُّ سُلْطانٍ كَشَفَهُ عَنْ شَي‏ءٍ أَوْ حالَ بَيْنَهُ وَبَيْنِ شَي‏ءٍ مِمَّا ذَكَرْتُ فِي كِتابِي، فَقَدْ بَرِي‏ءَ مِنَ اللَّه تَعالى‏ وَمِنْ رَسُولِهِ، وَاللَّهُ وَرَسُولُهُ مِنْهُ بَرِيئانِ وَعَلَيْهِ لَعْنَةُ اللَّه وَلَعْنَةُ اللاَّعِنِين وَالْمَلائِكَةِ المُقَرَّبِينَ وَالنَّبِيِّينَ وَالْمُرْسَلِينَ [أَجْمَعِين] وَجَماعَةَ المُؤْمِنِين وَلَيْسَ لأَحَدٍ مِنَ السَّلاطِينَ أَن يَكْشِفَهُ عَنْ شَي‏ءٍ لي‏ عنْدَهُ مِنْ بِضاعَةٍ، وَلا لأَحَدٍ من وُلْدِي وَلي عنْدَهُ مالٌ وَهُوَ مُصَدَّق فِيما ذَكَرَ مِنْ مَبْلَغِهِ إِن أَقَلَّ أَوْ أَكْثَرَ فَهُوَالصَّادِقُ، وَإِنَّما أَرَدتُ بِإِدْخالِ الذِّينَ أَدْخَلْتُ مَعَهُ مِنْ وُلْدِي التَّنوِيه بِأَسْمائِهِمْ، وَأَوْلادي الأَصاغِرِ وَاُمَّهات أَوْلادي مَن أَقامَ مِنْهُنَّ فِى منْزِلَها وَفِي حِجابِهِ فَلَهُ ما كانَ يَجْرِي عَلَيْها فِي حَياتِي إِن أَرادَ ذلِكَ، وَمَنْ خَرَجَ مِنْهُنَّ إِلى زَوْجٍ فَلَيْسَ لَها أَنْ تَرْجِعَ إِلى جَرايَتِي إِلاّ أَنْ يَرى‏ عَليٌّ ذلِكَ، وَبَناتِي مثل ذلِكَ وَيُزَوِّجُ بَناتِي أَحَدٌ مِنْ أَخَوَتِهِنَّ مِنْ اُمِّهاتِهِنَّ، وَلا سُلْطانَ وَلا عَمَلَ لَهُنَّ إِلاّ بِرَأيِهِ وَمَشْوِرَتِهِ، فَإِنْ فَعَلُوا ذلِكَ فَقَدْ خالَفُوا اللَّه تَعالى‏ وَرَسُولَهُ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَحادُّوهُ فِي مُلْكِهِ، و هُوَأَعْرَفُ بِمَنــاكِحِ قَوْمِهِ، إِنْ أَرادَ أنْ يُزَوِّجَ زَوَّجَ وَإِنْ أَرادَ أَنْ يَتْرُكَ تَـرَكَ، وَقَدْ أَوْصَيْتَهُمْ بِمِثْلِ مـا ذَكَرْتُ فِي صَدْرِ كِتابي هذا، وَأَشْهَدُ اللَّهَ عَلَيْهِمْ، وَلَيْسَ لأَحَدٍ أَنْ يَكْشِفَ وَصِيَّتِي وَلا يَنْشُرَها و هِيَ عَلَى ما ذَكَرْتُ وَسَمَّيْتُفمن سَمَّيْتُ فَمَنْ أَساءَ فَعَلَيْهِ، وَمن أَحْسَنَ فَلِنَفْسِهِ وَما رَبُّكَ بِظَلاّمٍ لِلْعَبِيدِ، وَلَيْسَ لأَحَدٍ مِنْ سُلْطانٍ وَلا غَيْرِهِ أَنْ يَفُضَّ كِتابي هذا الَّذِي خَتَمْتُ عَلَيْهِ أَسْفَلَ، فَمَنْ فَعَلَ ذلِكَ فَعَلَيْهِ لَعْنَةُ اللَّهِ وَغَضَبُهُ وَالْمَلائِكَةُ بَعْدَ ذلِكَ ظَهِيرٌ، وَجَماعَةُ الْمُسْلِمِينَ وَالْمُؤْمِنِين، وَخَتَمَ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِ السَّلامُ وَالشُّهُودُ. قالَ عَبْدِ اللَّه بْنِ مُحَمَّد الجَعْفَرِيُّ: قالَ العَبَّاسُ بْنِ مُوسَى‏ عَلَيْهِ السَّلامُ لِإِبْنِ عِمْران القاضِي الطُّلَحِيِّ إِنَّ أَسْفَلَ هذا الْكِتابِ كَنْزٌ لَنا وَجَوْهَرٌ يُرِيدُ أَنْ يَحْتَجِزَهُ دُونَنا، وَلَمْ يَدْعُ أَبُونا شَيْئاً إِلاّ جَعَلَهُ لَهُ وَتَرَكْنا عالَةً، فَوَثَبَ إِلَيْهِ إِبْراهيمُ بْنُ مُحَمَّدٍ الجَعْفَرِيِّ فَأَسْمَعَهُ فَوَثَبَ عَلَيْهِ إِسْحاقُ بْنُ جَعْفَرٍ عَمُّهُ فَفَعَلَ بِهِ مِثْلَ ذلِكَ، فَقالَ العَبَّاسُ لِلْقاضِي: أَصْلَحَكَ اللَّهُ فُضَّ الْخاتَمَ وَاقْرَأْ ما تَحْتَهُ، فَقالَ: لا أَفُضُّهُ وَلا يَلْعَنُنِي أَبُوكَ، فَقالَ العَبَّاسُ: أَنَا أَفُضُّهُ، قالَ: ذلِكَ إِلَيْكَ، فَفَضَّ العَبَّاسِ الخاتَمَ، فَإِذا فِيهِ إِخْراجُهُمْ مِنَ الوَصِيَّةِ وَإِقْرارُ عَلِيٍ‏ عَلَيْهِ السَّلامُ وَحْدَهُ، وَإِدْخالُهُ إِيَّاهُمْ فِي وِلايَة عَلِيٍّ إِنْ أَحَبُّوا أَوْ كَرِهُوا وَصارُوا كَالأَيْتامِ فِي حِجْرِهِ، وَأَخْرَجَهُمْ مِنْ حَدِّ الصَّدَقَةِ وَذِكْرِها. ثُمَّ الْتَفَتَ عَلِىُّ بْنِ مُوسَى‏عَلَيْهِمَا السَّلاَمُ إِلى العَبَّاسِ فَقالَ: يا أَخِي إِنّي لَأَعْلَمُ أَنَّهُ إِنَّما حَمَلَكُمْ عَلَى هذَا، الغَرامُ وَالدُّيُونُ الَّتِي عَلَيْكُمْ، فَانْطَلِق يا سَعْدُ فَتَعَيَّنْ لي‏ ما عَلَيْهِمْ وَاقْضِهِ عَنْهُمْ، وَاقْبِضْ ذِكْرَ حُقُوقِهِمْ وَخُذْ لَهُم الْبَراءَةَ، فَلا وَاللَّهِ لا أَدَعُ مُواساتِكُمْ وَبِرَّكُمْ ما أَصْبَحْتُ وَأَمْشِي عَلَى ظَهْرِ الأَرْضِ، فَقُولُوا ما شئتم فقال العَبَّاسِ: ما تُعْطِينا إِلاّ مِنْ فُضُولِ أَمْوالِنا، وَمالُنا عِنْدَكَ أَكْثَرُ، فَقالَ: قُولُوا ما شِئْتُمْ فَالْعِرْضُ عِرْضُكُمْ اَللَّهُمَّ أَصْلِحَهُمْ وَأَصْلِحْ بِهِمْ وَأَخْسَأْ عَنّا وَعَنْهُمُ الشَّيْطانَ، وَأَعِنْهُمْ عَلَى طاعَتِكَ «وَاللَّهُ عَلَى ما نَقُولُ وَكِيلٌ» قالَ العَبَّاسُ: ما أَعْرَفَنِي بِلِسانِكَ وَلَيْسَ لِمِسْحاتِكَ عِنْدِي طِينٌ ثُمَّ إِنَّ القَوْمَ افْتَرَقُوا.

Al-Husayn ibn Ahmad ibn Idris - may God be pleased with him - narrated that his father quoted on the authority of Muhammad ibn Abis-Subhan, on the authority of Abdullah ibn Muhammad al-Hajjal, on the authority of Ibrahim ibn Abdullah al-Ja'fari, on the authority of some of his relatives that, “Aba Ibrahim Musa ibn Ja'far (a.s.) had Ishaq ibn Ja'far ibn Muhammad [1] , Ibrahim ibn Muhammad al-Ja'fari, Ja'far ibn Salih, Mo’awiya bin al-Ja'farayn [2] , Yahya ibn Al-Husayn ibn Zayd, Sa’d ibn Imran Al-Ansari, Yazid ibn Saleet Al-Ansari and Muhammad ibn Ja'far Al-Aslamy [3] be witnesses to his will, after they had witnessed that There is no god but God; He is One and there are no partners for Him; Muhammad is His Servant and His Messenger; the Hour (the Day of Resurrection) will undoubtedly come and God will resurrect the people from their graves; there is resurrection after death; there is Reckoning and just retaliation; there will be a stop in front of the Almighty God the Truth; what Muhammad - may God's Blessings be upon him and his Household - has brought is the Truth, the Truth, and the Truth [4] ; and what the Trusted Spirit (Gabriel) has sent down is the Truth. I live with these beliefs. I will die with these beliefs. God willing, I will be resurrected with these beliefs.” He had them bear witness that the following was his will written in his own handwriting. ‘Firstly, I wrote the will of my grandfather - the Commander of the Faithful (a.s.), the wills of Al-Hassan (a.s.) and Al-Husayn (a.s.) and Ali ibn Al-Husayn (a.s.), the will of Muhammad ibn Ali Al-Baqir (a.s.), and the will of Ja'far ibn Muhammad (a.s.) letter by letter. And I will appoint my son Ali as my Trustee - along with his other brothers, God willing. If he recognizes that they have grown up enough and he likes to keep them as my Trustees - he can. If he is not pleased with them and wants them not to be my Trustees, he can. They have no authority over him. I entrust my affairs regarding charity, property, and my children to him and to Ibrahim, Abbas, Isma'il, Ahmad, Umm Ahmad. [5] I entrust the affairs of my wives to Ali alone. He can spend one-third of the charity of my father and my household in any way he likes - as anyone would deal with his own property. He can carry out what I said regarding my wives and household - if he pleases. He can also not do what I said if he pleases. He can sell, donate or give in charity in a way other than what I have stated. According to this will, he can act just like me myself regarding my property, my family and my children. If he pleases, he can keep his brothers as Trustees - whom I named in the beginning of this document. If he likes, he can also keep them from being Trustees. No one is allowed to object to his decision. If anyone of them wants to marry off his sister, he is not authorized to do so without his permission and order. Whatever power tries to take away the authorities which I have written down for him has deviated from God the Almighty and His Messenger (a.s.). God and His Messenger will also have nothing to do with them. God’s Curse, all those who curse, the curse of the nearby-stationed angels, the curse of the Prophets and the curse of (all) the Messengers and the believers be on such a person. None of the kings nor any of my children are allowed to take away his authority over the property I have entrusted him with. Whatever he says about its amount is acceptable to me - whether it be a small amount or large sum. The reason I mentioned the names of my other children here is that I wanted their names and the names of my other small children to be respectfully mentioned here. Those of my slave-wives who are Umm Walad [6] and do not leave will have the same rights and privileges that they had had during my life-time, if Ali Al-Ridha’ (a.s.) pleases. But if they should get married, they can no longer return and receive payments unless Ali Al-Ridha’ (a.s.) deems it proper to do so. The same holds true for my daughters. The marriage of none of my daughters is entrusted to their maternal brothers (uncles) or the King. My daughters should not do anything unless they seek Ali Al-Ridha’’s (a.s.) counsel and opinion (advice). If my daughters’ maternal brothers take any steps regarding the marriage of my daughters [7] they have disobeyed God the Almighty and His Prophet - may God's Blessings be upon him and his Household, and have interfered in his authority. He knows best about the marriage of his family members. He can marry them off if he pleases, or not marry them off if he wills. I have advised them regarding what I have written here. I set God as a witness over them. No one is allowed to open my will, or express its contents. This will is just as I have stated to you. Whoever does wrong has wronged himself. Whoever does good has done it for himself. And your Lord will not oppress any servants. No one - whether the King or others - has the right to open this letter underneath which I have placed my seal. May God's Curse and His Wrath be upon whoever does so. And after God, the angels and the group of Muslim men and women will be my supporters.’ Then Musa ibn Ja'far (a.s.) and the witnesses affixed their seals to it.” Abdullah ibn Muhammad al-Ja'far narrated that Al-Abbas ibn Musa (Imam Ridha’’a brother) (a.s.) told Imran Al-Qadhi At-Talhi, “There is a treasure and some jewels inside this letter for us, and he wants to take it all for himself and give nothing to us. He has taken everything for himself that our father has left for us; and has left us deprived.” Then Ibrahim ibn Muhammad al-Ja'far [8] yelled and swore at him. His uncle Ishab ibn Ja'far did the same thing. Al-Abbas told al-Qadhi, “May God make you prosperous! Unseal the letter and read it.” He said, “I will not unseal it. I will not do something to make me suffer from your father's curse.” Al-Abbas said, “I will unseal it.” Al-Qadhi said, “It is up to you.” Then al-Abbas broke the seal, and noted that his father had put them aside and established Ali (a.s.) alone (as his Trustee), and had placed all of them under the guardianship of Ali (a.s.) - whether they like it or not. Thus they had been placed under his guardianship like orphans, and had been put aside. Then Ali ibn Musa (a.s.) looked at al-Abbas and said, “O brother! I knew that your losses and debts made you say so.” Then the Imam (a.s.) said, “O Sa’d! Go and see how much debt they are under. Pay it off on their behalf. Take back their receipts, and get a receipt for paying off their debts. By God, I will not hesitate to help you, be your companion, and be sympathetic to you as long as I live on the Earth. Say whatever you wish to say.” Al-Abbas said, “You are giving these payments to us from our excess property. There is much more.” He (a.s.) said, “Say whatever you wish to say. My honor is the same as your honor. O God! Please improve them and improve their affairs. Fend off Satan from us and from them. And assist them in obeying you. ‘…Be God a witness to what we say.’ [9] Al-Abbas said, “How well do I understand you! I have nothing left to be greedy of.” Then they all walked away.