١ - حَدَّثَنا الحُسَيْنِ بْنِ إِبْراهيمِ بْنِ أَحْمَدِ بْنِ هِشامِالمُؤَدِّبُ وَعَلِىِّ بْنِ عَبْدِ اللَّه الوَرَّاقُ وَأَحْمَدِ بْنِ زِيادِ بْنِ جَعْفَر الهَمْدانِيَّ رَضِىَ اللهُ عَنْهُ قالُوا حَدَّثَنا عَلِىِّ بْنِ إِبراهِيمِ بْنِ هاشِم عَنْ أَبيهِ عَنْ‏سَنان قالَ كُنْتُ عِنْدَ مَوْلايَ الرِّضَا عَلَيْهِ السَّلامُ بِخُرَاسَانَ وَكَانَ الْمَأْمُونُ يُقْعِدُهُ عَلَى يَمِينِهِ إِذَا قَعَدَ لِلنَّاسِ يَوْمَ الإِثْنَيْنِ وَيَوْمَ الْخَمِيسِ فَرُفِعَ إِلَى الْمَأْمُونِ أَنَّ رَجُلاً مِنَ الصُّوفِيَّةِ سَرَقَ فَأَمَرَ بِإِحْضَارِهِ فَلَمَّا نَظَرَ إِلَيْهِ وَجَدَهُ مُتَقَشِّفاً بَيْنَ عَيْنَيْهِ أَثَرُ السُّجُودِ فَقَالَ سَوْأَةٌ لِهَذِهِ الآْثَارِ الْجَمِيلَةِ وَلِهَذَا الْفِعْلِ الْقَبِيحِ أَتُنْسَبُ إِلَى السَّرِقَةِ مَعَ مَا أَرَى مِنْ جَمِيلِ آثَارِكَ وَظَاهِرِكَ قَالَ فَعَلْتُ ذَلِكَ اضْطِرَاراً لا اخْتِيَاراً حِينَ مَنَعْتَنِي حَقِّي مِنَ الْخُمُسِ وَالْفَيْ‏ءِ فَقَالَ الْمَأْمُونُ وَأَيُّ حَقٍّ لَكَ فِي الْخُمُسِ وَالْفَيْ‏ءِ قَالَ إِنَّ اللَّهَ عَزَّ وَجَلَّ قَسَمَ الْخُمُسَ سِتَّةَ أَقْسَامٍ وَقَالَ وَاعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبى‏ وَالْيَتامى‏ وَالْمَساكِينِ وَابْنِ السَّبِيلِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ وَما أَنْزَلْنا عَلى‏ عَبْدِنا يَوْمَ الْفُرْقانِ يَوْمَ الْتَقَى الْجَمْعانِ وَقَسَمَ الْفَيْ‏ءَ عَلَى سِتَّةِ أَقْسَامٍ فَقَالَ عَزَّ وَجَلَّ (ما أَفاءَ اللَّهُ عَلى‏ رَسُولِهِ مِنْ أَهْلِ الْقُرى‏ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبى‏ وَالْيَتامى‏ وَالْمَساكِينِ وَابْنِ السَّبِيلِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ وَما أَنْزَلْنا عَلى عَبْدِنا يَوْمَ الْفُرْقانِ يَوْمَ الْتَقَى الْجَمْعانِ).وَقسم الفي‏ء عَلَى سِتَّةِ أقسام فَقالَ اللَّه تَعالى‏ (ما أَفاءَ اللَّهُ عَلى رَسُولِهِ مِنْ أَهْلِ الْقُرى فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبى وَالْيَتامى وَالْمَساكِينِ وَابْنِ السَّبِيلِ كَيْ لا يَكُونَ دُولَةً بَيْنَ الأَغْنِياءِ مِنْكُمْ) الصّوفي فَمَنعتني حَقِّي وَأَنَا ابْنِ السَّبِيلِ مُنْقَطَعٌ بِي وَمِسْكِينٌ لا أَرْجِعُ إِلَى شَيْ‏ءٍ وَمِنْ حَمَلَةِ الْقُرْآنِ. فَقَالَ لَهُ الْمَأْمُونُ: أُعَطِّلُ حَدّاً مِنْ حُدُودِ اللَّهِ وَحُكْماً مِنْ أَحْكَامِهِ فِي السَّارِقِ مِنْ أَسَاطِيرِكَ هَذِهِ؟ فَقَالَ الصُّوفِيُّ: ابْدَأْ بِنَفْسِكَ فَطَهِّرْهَا ثُمَّ طَهِّرْ غَيْرَكَ وَأَقِمْ حَدَّ اللَّهِ عَلَيْهَا ثُمَّ عَلَى غَيْرِكَ. فَالْتَفَتَ الْمَأْمُونُ إِلَى أَبِي الْحَسَنِ‏ عَلَيْهِ السَّلامُ فَقَالَ: مَا تَقُولُ؟ فَقَالَ: إِنَّهُ يَقُولُ سَرَقْتَ فَسَرَقَ. فَغَضِبَ الْمَأْمُونُ غَضَباً شَدِيداً ثُمَّ قَالَ لِلصُّوفِيِّ: وَاللَّهِ لأقْطَعَنَّكَ. فَقَالَ الصُّوفِيُّ: أَتَقْطَعُنِي وَأَنْتَ عَبْدٌ لِي؟ فَقَالَ الْمَأْمُونُ: وَيْلَكَ وَمِنْ أَيْنَ صِرْتُ عَبْداً لَكَ؟ قَالَ: لأنَّ أُمَّكَ اشْتُرِيَتْ مِنْ مَالِ الْمُسْلِمِينَ، فَأَنْتَ عَبْدٌ لِمَنْ فِي الْمَشْرِقِ وَالْمَغْرِبِ حَتَّى يُعْتِقُوكَ، وَأَنَا لَمْ أُعْتِقْكَ، ثُمَّ بَلَعْتَ الْخُمُسَ بَعْدَ ذَلِكَ فَلا أَعْطَيْتَ آلَ الرَّسُولِ حَقّاً وَلا أَعْطَيْتَنِي وَنُظَرَائِي حَقَّنَا، وَالأُخْرَى أَنَّ الْخَبِيثَ لا يُطَهِّرُ خَبِيثاً مِثْلَهُ إِنَّمَا يُطَهِّرُهُ طَاهِرٌ، وَمَنْ فِي جَنْبِهِ الْحَدُّ لا يُقِيمُ الْحُدُودَ عَلَى غَيْرِهِ حَتَّى يَبْدَأَ بِنَفْسِهِ. أَمَا سَمِعْتَ اللَّهَ عَزَّ وَجَلَّ يَقُولُ: (أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ أَنْفُسَكُمْ وَأَنْتُمْ تَتْلُونَ الْكِتابَ أَفَلا تَعْقِلُونَ) فَالْتَفَتَ الْمَأْمُونُ إِلَى الرِّضَا فَقَالَ: مَا تَرَى فِي أَمْرِهِ؟ فَقَالَ‏ عَلَيْهِ السَّلامُ: إِنَّ اللَّهَ جَلَّ جَلالُهُ قَالَ لُِمحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: (فَلِلَّهِ الْحُجَّةُ الْبالِغَةُ).وَهِيَ الَّتِي تَبْلُغُ الْجَاهِلَ فَيَعْلَمُهَا بِجَهْلِهِ كَمَا يَعْلَمُهَا الْعَالِمُ بِعِلْمِهِ وَالدُّنْيَا وَالآْخِرَةُ قَائِمَتَانِ بِالْحُجَّةِ وَقَدِ احْتَجَّ الرَّجُلُ فَأَمَرَ الْمَأْمُونُ عِنْدَ ذَلِكَ بِإِطْلاقِ الصُّوفِيِّ وَاحْتَجَبَ عَنِ النَّاسِ وَاشْتَغَلَ بِالرِّضَا عَلَيْهِ السَّلامُ حَتَّى سَمَّهُ فَقَتَلَهُ وَقَدْ كَانَ قَتَلَ الْفَضْلَ بْنَ سَهْلٍ وَجَمَاعَةً مِنَ الشِّيعَةِقالَ مُصنَّف هذَا الكِتابِ‏ رَضِىَ اللهُ عَنْهُ: رَوي هذَا الحَديثِ كَما حَكيتُ وأَنَا بَرِي‏ءٌ مِن عُهدَةِ صِحِّتِهِ.
59-1 Al-Husayn ibn Ibrahim ibn Ahmad ibn Hisham al-Mo’addib, Ali ibn Abdullah al-Warraq and Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with them - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father that Muhammad ibn Sinan said, “I was with my Master Ar-Ridha’  in Khorasan. Al-Ma’mun used to have public meetings on Mondays and Thursdays. He used to have Ar-Ridha’  sit next to himself in these meetings. Once they informed Al-Ma’mun that one of the Sufi men had stolen something. He ordered that he be brought in. When Al-Ma’mun looked at him, he noticed that he was wearing worn-out clothes and the signs of extended prostrations could be seen on his forehead. Al-Ma’mun said, ‘It is surprising to see all these good signs and this wicked deed. Are they accusing you of stealing while you have all these beautiful signs of nobility on you?’ The man said, ’I did this because I was forced to do so. I did not do it willingly, since you have deprived us of our share of the booties and the one-fifth levy which we deserve to receive.’ Then Al-Ma’mun asked, ‘What rights do you have to the booties of war and the one-fifth levy?’ The man said, ‘Indeed God the Highest has divided the one-fifth levy into six parts and said, ‘And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to God, and to the Apostle, and to near relatives, orphans, the needy, and the wayfarer,- if ye do believe in God and in the revelation We sent down to Our servant on the Day of Testing, the Day of the meeting of the two forces.’God has also divided the booties into six parts and said, ‘What God has bestowed on His Apostle (and taken away) from the people of the townships,- belongs to God,to His Apostle and to kindred and orphans, the needy and the wayfarer; In order that it may not (merely) make a circuit between the wealthy among you.’’ Then the Sufi continued by saying, ‘You have prevented me from getting my right. I am one of the wayfarers. I am one of the needy. Whatever I had is finished and I no longer have anything. I am one who carries the Qur’an (I am a reciter of the Qur’an who has memorized all of the Holy Qur’an).’ Then Al-Ma’mun asked the man, ‘Should I call off God’s Decrees and not execute the Divine Punishment for theft due to these tales?’ Then the Sufi man said, ‘Start by purifying yourself. Then proceed to others. First, execute God’s punishments on yourself then punish others.’ Al-Ma’mun turned towards Abil Hassan Ar-Ridha’  and asked, ‘What is he saying?’ Then Abil Hassan Ar-Ridha’  said, ‘The man says that a thief stole his property. Then he stole some of it back.’ Al-Ma’mun got really angry and told the Sufi, ‘By God, I will chop off your hand.’ Then the Sufi asked, ‘Will you chop off my hand while you are my slave?’ Then Al-Ma’mun said, “Woe be to you! How did I become your slave?’ He replied, ‘That is because your mother (who was a slave) was bought with money from the treasury of the Muslim nation. Therefore, you are the slave of all the people of the East and the West, until they set you free. I will not set you free. You then devoured the one-fifth levy. Then you did not pay the proper share to the Members of the Household of the Prophet (S). Then you did not honor me and others like me and did not pay us what is rightfully ours. Finally, a wicked man like you would not purify a wicked one like himself. Indeed a pure one will purify him. You cannot execute the Divine Punishment for me, since one who is subject to receive a Divine Punishment himself is not allowed to execute the same form of punishment on others, until he executes it on himself first. Have you not heard that God the Highest said, ‘Do ye enjoin right conduct on the people, and forget (to practice it) yourselves, and yet ye study the Scripture? Will ye not understand?’’’ Then Al-Ma’mun turned to Ar-Ridha’  and said, ‘What is your opinion on this issue?’ Then Ar-Ridha’  said, ‘God the Highest has told Muhammad , ‘Say: With God is the argument that reaches home…’’When this argument reaches the ignorant one who is not aware of it, he understands it and becomes knowledgeable of it. This is just the same way that a knowledgeable person knows it due to his knowledge. This world and the Hereafter are both sustained based upon this argument. This man presented his own argument.’ Then Al-Ma’mun ordered that the Sufi man be set free. Al-Ma’mun then went inside and plotted against Ar-Ridha’ , until he finally poisoned Ar-Ridha’  and killed him. He also killed Al-Fadhl ibn Sahl and a group of the Shiites.”The author of this book (a.s.heikh Sadooq) - may God have mercy upon him - says, “This tradition was narrated this way, but I do not hold the responsibility for its being correct.”