 ١٠ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ كُنْتُ عِنْدَ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) بَعْدَ مَا مَضَى ابْنُهُ أَبُو جَعْفَرٍ وَإِنِّي لافَكِّرُ فِي نَفْسِي أُرِيدُ أَنْ أَقُولَ كَأَنَّهُمَا أَعْنِي أَبَا جَعْفَرٍ وَأَبَا مُحَمَّدٍ فِي هَذَا الْوَقْتِ كَأَبِي الْحَسَنِ مُوسَى وَإِسْمَاعِيلَ ابْنَيْ جَعْفَرِ بْنِ مُحَمَّدٍ (عَلَيْهما السَّلام) وَإِنَّ قِصَّتَهُمَا كَقِصَّتِهِمَا إِذْ كَانَ أَبُو مُحَمَّدٍ الْمُرْجَى بَعْدَ ابي جعفر (عَلَيْهِ السَّلام) فَأَقْبَلَ عَلَيَّ أَبُو الْحَسَنِ قَبْلَ أَنْ أَنْطِقَ فَقَالَ نَعَمْ يَا أَبَا هَاشِمٍ بَدَا لله فِي أَبِي مُحَمَّدٍ بَعْدَ ابي جعفر (عَلَيْهِ السَّلام) مَا لَمْ يَكُنْ يُعْرَفُ لَهُ كَمَا بَدَا لَهُ فِي مُوسَى بَعْدَ مُضِيِّ إِسْمَاعِيلَ مَا كَشَفَ بِهِ عَنْ حَالِهِ وَهُوَ كَمَا حَدَّثَتْكَ نَفْسُكَ وَإِنْ كَرِهَ الْمُبْطِلُونَ وَأَبُو مُحَمَّدٍ ابْنِي الْخَلَفُ مِنْ بَعْدِي عِنْدَهُ عِلْمُ مَا يُحْتَاجُ إِلَيْهِ وَمَعَهُ آلَةُ الامَامَةِ.
 10. Ali ibn Muhammad has narrated from Ishaq ibn Muhammad from abu Hashim al-Ja‘fari who has said the following. “I was in the presence of abu al-Hassan  after the death of his son, abu Ja‘far. I thought to my self like wanting to say, “The two; abu Ja‘far and abu Muhammad at this time are like abu al-Hassan Musa and ’Isma‘il, the sons of Ja‘far ibn Muhammad .” At such time abu al-Hassan turned to me before I would say anything and said, “Yes, O abu Hashim, Allah applied Bada’ (a change in the current natural conditions) in the case of abu Muhammad after abu Ja‘far, a fact that was not known for him. In the same He applied Bada’ in the case of Musa after the death of ’Isma‘il as an issue that through which his condition came to light. That is what you thought to yourself. Even though people of falsehood may dislike, abu Muhammad, my son will be the succeeding Imam after me. With him is the knowledge that he will need and with him is the means of Imamat (Leadership with Divine Authority).”