8- Among the reports narrated by Muhammad Ibn Yaqub Kuiaini from Muhammad Ibn al-Hasan from Sahal Ibn Ziyad from Muhammad Ibn ‘Ali and Ubaidullah Ibn Marzaban from Muhammad Ibn Sinan is that he said: I visited Abul Hasan Musa (‘a) the year before he went to Iraq. ‘Ali, his son, was sitting in front of him. He looked at me and said: Muhammad, this year there will be some disturbance, but do not be worried by that. “May God make me your ransom, what will that be?” I asked him, for he had filled me with anxiety.

“I will go to this despot,”1 he answered, "but he will not receive any evil from me nor from the one who will be after me.”

“May God make me your ransom, what will happen?” I said.

“Whoever wrongs this son of mine and denies his Imamate after me is like those who wronged ‘Ali Ibn Abi Talib (‘a) and denied his right after the Messenger of Allah (S),” he replied.

“If God supports me in my life, may I submit to his right and declare my belief in his Imamate?” I asked.

“True, Muhammad,” he said, "God will support you during your life and you will submit to his right and declare your belief in his Imamate, and the Imamate of the one who will be (Imam) after him.”

"Who will that be?” I asked.

“His son, Muhammad,” he answered.

I said: "I give consent and submit to him.”

9- It is narrated from Ahmad Ibn Mehran from Muhammad Ibn ‘Ali Ibn Muhammad Ibn Sinan and Ismail Ibn Ibad Qasri; all of whom narrate from Dawood Ibn Kathir Raqqi that he said: I said to Abu Ibrahim [(Imam al-Kazim (‘a)]: May I be your ransom; I have grown old. So, take my hand and save me from Hellfire. Who is our leader after you?

Imam (‘a) pointed to his son, Abul Hasan [(Imam ar-Ridha’ (‘a)] and said: This is your leader after me.

10- It is narrated from Husayn Ibn Muhammad Ibn Mualla Ibn Muhammad from Ahmad Ibn Muhammad Ibn Abdullah from Hasan from Ibn Ubayy Umair from Muhammad Ibn Ishaq Ibn Ammar that he said:

I said to Abul Hasan the first [(Imam al-Kazim (‘a)]: Show me from whom I will take (instruction in) my religion.”

This son of mine, ‘Ali, he said. My father took my hand and took me to the tomb of the Messenger of Allah (S). He said to me that God, may His name be exalted, said: I make you a Caliph on earth, and that when God, the Exalted, says anything, He carries it out.

11- It is narrated from Muhammad Ibn Yahya from Ahmad Ibn Muhammad Ibn Isa from Hasan Ibn Mahbub from Husayn Ibn Naeem Sahaf that he said: I, Hisham Ibn Hakam and ‘Ali Ibn Yaqtin were in Baghdad, when ‘Ali Ibn Yaqtin said: I was with Abdus Salih [Imam Musa al-Kazim (‘a)] when his son, ‘Ali entered. Imam (‘a) said: O ‘Ali Ibn Yaqtin, this ‘Ali, is the chief of my children and I have given to him my agnomen (both were called Abul Hasan).

[In another narration:] Hisham struck his face with the palm of his hand and said: Shame on you, how can you say that?

‘By God, I heard it from him, just as I said it,’ replied ‘Ali Ibn Yaqtin.

'Then, by God, the authority is for him after (Musa),’ said Hisham.

12- It is narrated from a group of our scholars from Ahmad Ibn Muhammad Ibn Isa from Muawiyah Ibn Hakim Naeem Qabusi from Abul Hasan, Musa (‘a) that he said: My son, ‘Ali, the eldest of my children, is the one most preferred by me and the one most loved by me. He examined the leather case (Jafr)2 with me. Only a prophet or the testamentary trustee (Wasi) of a prophet can examine it.

13- It is narrated from Ahmad Ibn Mehran from Muhammad Ibn ‘Ali from Muhammad Ibn Sinan and ‘Ali Ibn Hakam; together they narrate from Husayn Ibn Mukhtar that he said: The ordinances (alwah) came to us from Abul Hasan Musa (‘a) while he was in prison: My testament (ahd) to the eldest of my sons is that he should do such-and-such. As far as so-and-so is concerned, do not give him anything until you meet me or God decrees death for me.

14- It is narrated from Ahmad Ibn Mehran from Muhammad Ibn ‘Ali from Ziyad Ibn Marwan Qandi, who was from the Waqifiya sect that he said:

I visited Abu Ibrahim [Imam al-Kazim (‘a)]. With him was Abul Hasan [‘Ali ar-Ridha’ (‘a)], his son. Imam (‘a) said: Ziyad, this is my son, ‘Ali. His writing is my writing, his words are my words, his messenger is my messenger, and whatever he says, (the truth) is what he says.

15- It is narrated from Ahmad Ibn Mehran from Muhammad Ibn ‘Ali from Muhammad Ibn Afzal from Makhzumi,3 whose mother was a descendant of Ja’far Ibn Abu Talib, that: Abul Hasan Musa (‘a) summoned us and we gathered. Then he said: Do you know, why I have summoned you?

No, we answered.

Witness that this son of mine is my testamentary trustee (Wasi) and one who will superintend my affair as my successor after me. Whoever has a debt (to be collected) from me, let him collect it from this son of mine. Whoever I have made a promise to; let him get its fulfillment from him. Whoever has to meet me, will only do so through his correspondence.4

16- It is narrated from Ahmad Ibn Mehran from Muhammad Ibn ‘Ali from Abi ‘Ali Khazzaz from Dawood Ibn Sulaiman that he said: I said to Abu Ibrahim [Imam Musa al-Kazim (‘a)]: I am afraid that something may happen, and I will not be able to meet you. So, tell me who the Imam is after you?

Imam (‘a) replied: My son, so-and-so, meaning Abul Hasan [Imam ‘Ali ar-Ridha’].

17- It is narrated from Ahmad Ibn Mehran from Muhammad Ibn ‘Ali from Sa’id Ibn Abil Jaham from Nasr Ibn Qabus5 that he said: I said to Abu Ibrahim [Imam Musa al-Kazim (‘a)]: I asked your father who would be the Imam after him and he told me that you would be. Therefore, when Abu Abdullah [Imam Ja’far as-Sadiq (‘a)] passed away, the people went to right and left, while I and my companions declared (our support) for you. Therefore, tell me which of your children will be (the Imam) after You?

My son, so-and-so [Imam ‘Ali ar-Ridha’ (‘a)], he said.

18- It is narrated from Ahmad Ibn Mehran from Muhammad Ibn ‘Ali from Zahak Ibn Ashath from Dawood Ibn Zarbi6 that he said: I brought some money to Abu Ibrahim [Imam Musa al-Kazim (‘a)]. He took some of it and left some of it.

“May God set you right,” I said, “Why have you left it with me?”

“The one who will be in charge of the authority will ask you for it,”7 he told.

When the news of his death came, Abul Hasan, ar-Ridha’ (‘a) summoned me and asked me for that money and I paid it to him.

19- It is narrated from Ahmad Ibn Mehran from Muhammad Ibn ‘Ali from ‘Ali Ibn Hakam from Abdullah Ibn Ibrahim Ibn ‘Ali Ibn Abdullah Ibn Ja’far Ibn Abu Talib from Yazid Ibn Sulait8 in a long tradition on the authority of Abu Ibrahim, Musa (‘a) that he said in the year in which he died: I will be taken in this year and the authority (Amr) will belong to son, ‘Ali, who is named after two Alis. The first ‘Ali is ‘Ali Ibn Abi Talib (‘a) and the second ‘Ali is ‘Ali Ibn Husayn, the blessings of God be on them.

He (i.e. ‘Ali ar-Ridha’) is given understanding, forbearance, knowledge, help, love, piety and religion of the first and tribulation and endurance in the face of adversity of the second.9

20- It is narrated from Abul Hasan Muhammad Ibn Ja’far Asadi from Sa’ad Ibn Abdullah from some of our scholars, from Muhammad Ibn Husayn Ibn Abil Khattab and Hasan Ibn Musa Khashshab and Muhammad Ibn Isa Ibn Ubaid from Muhammad Ibn Sinan from Hasan Ibn al-Hasan that he said: I said to Imam Musa al-Kazim (‘a): Please permit me to ask you a question. Imam (‘a) said: Ask about Imamate.

I asked: Who is your successor; because I don’t know any other Imam?

Imam (‘a) replied: ‘Ali, my son, whom I have given my agnomen (of Abul Hasan).

I asked: My master, save me from Hellfire and purify me, since Imam Ja’far as-Sadiq (‘a) said that you are the Qa’im on the matter of Imamate.

Imam (‘a) replied: But I am not the Qa’im in this matter. Then he said: O Hasan, every Imam who is the leader of the Ummah and the appointed one on the matter of Mastership (Wilayat) is his Qa’im. And when he passes away, the one who is after him is the one raised up by the command of Allah and the Divine Proof (Hujjah) till the time the Qa’im and Hujjah is concealed from the people. Hence, all of us are Qa’im. Thus, just as you behave with us [and accept our Mastership (Wilayat)] same was done with my son, ‘Ali. By Allah, I have not acted thus on my own [appointing the Imam after me] on the contrary, the Almighty Allah has done it according to His will.10

21- It is narrated from Ahmad Ibn Idris from ‘Ali Ibn Muhammad Ibn Qutaibah from Fadhl Ibn Shazan Nishapur from Muhammad Ibn Sinan and Safwan Ibn Yahya and Uthman Ibn Isa from Musa Ibn Bakar that he said: I was in the company of Abu Ibrahim, Imam Musa al-Kazim (‘a). The Imam said: Indeed, Imam Ja’far as-Sadiq (‘a) said: A man is fortunate, who before his death sees his successor from his progeny. After that the Imam pointed out to his son, ‘Ali and said: Almighty Allah has pointed out this son, who is from my life, as my successor.

22- It is narrated from Sa’ad Ibn Abdullah from Muhammad Ibn Isa Ibn Ubaid from ‘Ali Ibn Hakam and ‘Ali Ibn al-Hasan Nafe from Harun Ibn Kharja that he said: Harun Ibn Sa’ad Ajali said to me: Ismail, to whom you are inclined [and in whose Imamate you hope], has died. Ja’far [Imam as-Sadiq] is also aged and would pass away these days and you would remain without an Imam.

I did not know what to reply. I mentioned this to Imam as-Sadiq (‘a).

Imam (‘a) said: Never, by Allah! The Almighty Allah would never discontinue the matter of Imamate as long as the days and nights endure.

When you meet him, tell him: This Musa Ibn Ja’far is growing up and we will get him married and he would get a son, who would be his Caliph and successor, if Allah wills.

23- In another report, Abu Abdullah (‘a) said in a lengthy tradition: Our master will appear from his loins; and he pointed to Imam Musa al-Kazim (‘a). Thus, he would fill up the earth with justice and oppression as it would have been filled with injustice and tyranny; and the world would be cleaned and prepared for him.

24- It is narrated from Ayyub Ibn Nuh from Hasan Ibn ‘Ali Ibn Faddal that he said: I heard from ‘Ali Ibn Ja’far that he said: I was with my brother, Musa Ibn Ja’far (‘a), who by Allah, was the Divine Proof on the earth after my father; just then his son, ‘Ali arrived. Imam (‘a) said: O ‘Ali, this is your master and Imam and his position with relation to me is like my position with my father. Thus, may Almighty Allah keep you firm on His religion. After that I wept and said to myself: The Imam wanted to convey the information of his death to me as he had said: ‘Ali dear, there is no option, except that divine destiny should be issued about me and that I emulate the Messenger of Allah, Amir al-Mu’minin,

Fatima, Hasan and Husayn (‘a). This incident occurred three days before Harun arrested the Imam for the second time. There are so many traditions and reports about this that they cannot be computed; and they are mentioned in well-known books of the Imamites and anyone who wishes, may refer to them, but those we mentioned so far, would be sufficient, if Allah wills.11

• 1. It implies Mahdi Abbaside, who died and after him Musa ibn Mahdi, his son succeeded to Caliphate. He was also killed by Harun al-Rashid. This is one of the miracles of Imam al-Kazim (‘a) that proves his greatness and position.
• 2. It implies a special book, which mentions the duties and responsibilities of the Imams and in the terminology of traditional reports it is mentioned as Jafr, Namoos and Jame. The most important of these names is Sahifa Fatima (‘a), which is the greatest and most important implication of this book. Late al-Kulayni has, in the chapter entitled: Chapter which mentions Sahifa, Jafr, Jamia and Mushaf Fatima mentioned eight traditions. Refer to Kitab al-Hujjah, Usul al-Kafi.
• 3. Abdullah Ibn Harith Makhzumi was a special companion of Imam Musa al-Kazim (‘a) and his close confidante. He was a highly religious person and was among the scholars of jurisprudence of that time.
• 4. It is possible that the mention of these prefaces under the discussion of the successorship of Imam ‘Ali ar-Ridha’ (‘a) had some other aim: Among them being the extreme surveillance of Bani Abbas on followers of Ahl al-Bayt (‘a) and the fear that they if they were allowed access to Imam ‘Ali ar-Ridha’ (‘a) their lives would be endangered. Therefore, even some Shi’as were unable to identify Imam ‘Ali ar-Ridha’ (‘a) correctly and many of them did not even get the honour of seeing him face to face.
• 5. He was a special companion of Imam Musa al-Kazim (‘a) and a prominent scholar of his time. He was well known for his piety and was accomplished in Islamic jurisprudence.
• 6. Dawood Ibn Zarbi, Abu Sulaiman Khandaqi Bandar was a companion of Imam Ja’far as-Sadiq (‘a) and Imam Musa al-Kazim (‘a).
• 7. One of the signs of the Imam was that before seeing the letter or the money, he used to recognize one who had sent it; he used to be aware of the amount and also the intention of those who sent it as mentioned in books of traditional reports, some of which are narrated so far and others would be narrated in the coming pages, if Allah wills.
• 8. He was a special companion of Imam Musa al-Kazim (‘a), his trusted confidant and a man of piety.
• 9. These traditional reports are mentioned in full in Usul al-Kafi, in Kitab al-Hujja, Bab Ishar. It has come in textual declaration proving the Imamate of Imam ‘Ali ar-Ridha’ (‘a) and there are fourteen traditions in this chapter; it also mentions that Imams are same in all perfection and that some qualities are associated with one of them; this only means that it was due to special exigencies and conditions of that time some of them encountered problems, which demanded those qualities most; it is not that some merits were present in some Imams in less or more quantum. On the contrary all of them possessed the lofty status of mastership (Wilayat).
• 10. Appointment of the Imam is through Almighty Allah and even the preceding Imam does not have the authority to appoint his successor. The only duty of the preceding Imam is to point out and mention the declaration (Nass) about the Imam after him. Refer to Usul al-Kafi, Kitab al-Hujja, Chapter of appointment of each Imam from Almighty Allah.
• 11. Refer to books of Shi’a tradition reporters, like: Usul al-Kafi, Kitab al-Hujja. Chapter of Tacit and Explicit Testimony as proof of Abul Hasan ar-Ridha’’s (‘a) Divine Authority over the people after Abul Hasan Musa (‘a). Irshad Al-Mufid, Bihar al-Anwar.