بحار الأنوار

BIHAR AL-ANWAAR

الجزء الخمسون

Volume 50

Part 2 out of 3

بحار الانوار الجامعة لدرر أخبار الائمة الاطهار

Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams^-asws

تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى

Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi

باب 3 معجزاته و بعض مكارم أخلاقه و معالي أموره صلوات الله عليه‏

CHAPTER 3 – HIS^-asws MIRACLES AND SOME OF HIS^-asws NOBLE MANNERS AND HIS^-asws LOFTY MATTERS, MAY THE SALAWAAT OF ALLAH^-azwj BE UPON HIM^-asws

1- عم، إعلام الورى السَّيِّدُ أَبُو طَالِبٍ مُحَمَّدُ بْنُ الْحُسَيْنِ الْحُسَيْنِيُّ الْجُرْجَانِيُّ عَنْ وَالِدِهِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ أَبِي الْحُسَيْنِ طَاهِرِ بْنِ مُحَمَّدٍ الْجَعْفَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَيَّاشٍ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ يَعْقُوبَ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْمَالِكِيِّ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: كُنْتُ بِالْمَدِينَةِ حَتَّى مَرَّ بِهَا بغا أَيَّامَ الْوَاثِقِ فِي طَلَبِ الْأَعْرَابِ فَقَالَ أَبُو الْحَسَنِ أَخْرِجُوا بِنَا حَتَّى نَنْظُرَ إِلَى تَعْبِئَةِ هَذَا التُّرْكِيِّ فَخَرَجْنَا فَوَقَفْنَا فَمَرَّتْ بِنَا تَعْبِئَتُهُ فَمَرَّ بِنَا تُرْكِيٌّ فَكَلَّمَهُ أَبُو الْحَسَنِ ع بِالتُّرْكِيَّةِ فَنَزَلَ عَنْ فَرَسِهِ فَقَبَّلَ حَافِرَ دَابَّتِهِ

(The book) ‘I’lam Al Wara’ – Al Seyyid Abu Talib Muhammad Bin Al-Husayn Al-Husayni Al Jurjany, from his father Al-Husayn Bin Al-Hassan, from Abu Al-Husayn Tahir Bin Muhammad Al Ja’fari, from Ahmad Bin Muhammad Bin Ayyash, from Abdullah Bin Ahmad Bin Yaqoub, from Al-Husayn Bin Ahmad Al Maliky, from Abu Hashim Al Ja’fari who said,

‘I was at Al-Medina until Bugha passed by it during the days of Al-Wasiq (caliph) in search of the Bedouins. Abu Al-Hassan^-asws said, ‘Come out with us until we look at the followers of this man from Turkey. We stood by, and his followers passed by us. The Turkish passed by us. Abu Al-Hassan^-asws spoke to him in Turkish. He descended from his horse and kissed a hoof of his^-asws animal.

قَالَ فَحَلَّفْتُ التُّرْكِيَّ وَ قُلْتُ لَهُ مَا قَالَ لَكَ الرَّجُلُ قَالَ هَذَا نَبِيٌّ قُلْتُ لَيْسَ هَذَا بِنَبِيٍّ قَالَ دَعَانِي بِاسْمٍ سُمِّيتُ بِهِ فِي صِغَرِي فِي بِلَادِ التُّرْكِ مَا عَلِمَهُ أَحَدٌ إِلَّا السَّاعَةَ.

He (the narrator) said, ‘I vowed to the Turkish and said to him, ‘What did the man say to you?’ He said, ‘This is a Prophet^-as!’ I said, ‘This isn’t a Prophet^-as’. He said, ‘He^-asws called me with a named I had been named with during my childhood in the country of Turkey. No one knew of it except now’’.[1]

2- ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنِ الْمَنْصُورِيِّ عَنْ عَمِّ أَبِيهِ قَالَ: دَخَلْتُ يَوْماً عَلَى الْمُتَوَكِّلِ وَ هُوَ يَشْرَبُ فَدَعَانِي إِلَى الشُّرْبِ فَقُلْتُ يَا سَيِّدِي مَا شَرِبْتُهُ قَطُّ قَالَ أَنْتَ تَشْرَبُ مَعَ عَلِيِّ بْنِ مُحَمَّدٍ

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Fahham, from Al Mansoury, from an uncle of his father who said,

‘One day I entered to see Al-Mutawakkil (caliph) and he was drinking. He called me to the drink. I said, ‘O my master! I do not drink at all!’ He said, ‘You drink with Ali^-asws Bin Muhammad^-asws’.

قَالَ فَقُلْتُ لَهُ لَيْسَ تَعْرِفُ مَنْ فِي يَدِكَ إِنَّمَا يَضُرُّكَ وَ لَا يَضُرُّهُ وَ لَمْ أُعِدْ ذَلِكَ عَلَيْهِ‏

He (the narrator) said, ‘I said to him, ‘You don’t know who is in your hand. But rather, he will harm you and not harm him^-asws, and do not repeat that upon him^-asws’.

قَالَ فَلَمَّا كَانَ يَوْماً مِنَ الْأَيَّامِ قَالَ لِيَ الْفَتْحُ بْنُ خَاقَانَ قَدْ ذَكَرَ الرَّجُلُ يَعْنِي الْمُتَوَكِّلَ خَبَرَ مَالٍ يَجِي‏ءُ مِنْ قُمَّ وَ قَدْ أَمَرَنِي أَنْ أَرْصُدَهُ لِأُخْبِرَهُ لَهُ فَقُلْ لِي مِنْ أَيِّ طَرِيقٍ يَجِي‏ءُ حَتَّى أَجْتَنِبَهُ

He (the narrator) said, ‘When it was a day from the days, Al-Fat’h Bin Khaqan said to me, ‘The man has mentioned, meaning Al-Mutawakkil, news of the wealth of Yahya from Qum, and he has ordered me that I set it aside to inform it for him. So tell me, from which road is he coming until I can stay aside from him?’

فَجِئْتُ إِلَى الْإِمَامِ عَلِيِّ بْنِ مُحَمَّدٍ فَصَادَفْتُ عِنْدَهُ مَنْ أَحْتَشِمُهُ فَتَبَسَّمَ وَ قَالَ لِي لَا يَكُونُ إِلَّا خَيْراً يَا أَبَا مُوسَى لِمَ لَمْ تُعِدِ الرِّسَالَةَ الْأَوَّلَةَ فَقُلْتُ أَجْلَلْتُكَ يَا سَيِّدِي فَقَالَ لِي الْمَالُ يَجِي‏ءُ اللَّيْلَةَ وَ لَيْسَ يَصِلُونَ إِلَيْهِ فَبِتْ عِنْدِي

I came to the Imam Ali^-asws Bin Muhammad^-asws, I came across in his^-asws presence someone I was modest with. He^-asws smiled and said to me: ‘Nothing will be happening except good, O Abu Musa! Why did you not exceed the first message?’ I said, ‘For your^-asws reason, O my Master^-asws!’ He^-asws said to me: ‘The wealth of Yahya would come at night, and they will not be arriving to it, so spend the night in my^-asws presence’.

فَلَمَّا كَانَ مِنَ اللَّيْلِ وَ قَامَ إِلَى وِرْدِهِ قَطَعَ الرُّكُوعَ بِالسَّلَامِ وَ قَالَ لِي قَدْ جَاءَ الرَّجُلُ وَ مَعَهُ الْمَالُ وَ قَدْ مَنَعَهُ الْخَادِمُ الْوُصُولَ إِلَيَّ فَاخْرُجْ خُذْ مَا مَعَهُ

When it was from the night, and he^-asws stood to his^-asws chanting, he^-asws cut off the ruk’u with performing the Salaam and said to me: ‘The man has come and there is wealth with him, and the servant has prevented him from arriving to me^-asws, so go out and take what is with him’.

فَخَرَجْتُ فَإِذَا مَعَهُ زِنْفِيلَجَةٌ- فِيهَا الْمَالُ فَأَخَذْتُهُ وَ دَخَلْتُ بِهِ إِلَيْهِ فَقَالَ قُلْ لَهُ هَاتِ الْجُبَّةَ الَّتِي قَالَتْ لَكَ الْقُمِّيَّةُ إِنَّهَا ذَخِيرَةُ جَدَّتِهَا فَخَرَجْتُ إِلَيْهِ فَأَعْطَانِيهَا فَدَخَلْتُ بِهَا إِلَيْهِ

I went out and there was a basket with him wherein was money. I took it and entered with it to him^-asws. He^-asws said: ‘Tell him, ‘Give the coat which the woman of Qum had said to you it is a treasure of her grandmother’!’ I went out to him, and he gave it to me. I entered with it to him^-asws.

فَقَالَ لِي قُلْ لَهُ الْجُبَّةُ الَّتِي أَبْدَلْتَهَا مِنْهَا رُدَّهَا إِلَيْنَا فَخَرَجْتُ إِلَيْهِ فَقُلْتُ لَهُ ذَلِكَ فَقَالَ نَعَمْ كَانَتِ ابْنَتِي اسْتَحْسَنَتْهَا فَأَبْدَلْتُهَا بِهَذِهِ الْجُبَّةِ وَ أَنَا أَمْضِي فَأَجِي‏ءُ بِهَا

He^-asws said to me: ‘Tell him, the coat which you had replaced from it, return it to us^-asws’. I went out to him and said that to him. He said, ‘Yes. My daughter had liked it so she replaced it with this coat, and I shall go and come with it’.

فَقَالَ اخْرُجْ فَقُلْ لَهُ إِنَّ اللَّهَ تَعَالَى يَحْفَظُ لَنَا وَ عَلَيْنَا هَاتِهَا مِنْ كَتِفِكَ فَخَرَجْتُ إِلَى الرَّجُلِ فَأَخْرَجْتُهَا مِنْ كَتِفِهِ فَغُشِيَ عَلَيْهِ فَخَرَجَ إِلَيْهِ فَقَالَ لَهُ قَدْ كُنْتُ شَاكّاً فَتَيَقَّنْتُ.

He^-asws said: ‘Go out and say to him, ‘Allah^-azwj the Exalted Preserves for us^-asws and upon us^-asws. Give it from your shoulder!’’ I went out to the man and extracted it from his shoulder. He fainted. He^-asws came out to him and said to him: ‘You had been doubting, (now) you are certain’’.[2]

بيان و لم أعد ذلك عليه أي على أبي الحسن ع و هو المراد بالرسالة الأولة لأن الملعون لما ذكر ذلك ليبلغه ع سماه رسالة.

Explanation of ‘And do not repeat that upon him^-asws’ – I.e., upon Abu Al-Hassan^-asws, and the intended with the first message, because the accursed, when he mentioned that, to deliver to him^-asws, named it as a message’.

3- ما، الأمالي للشيخ الطوسي الْفَحَّامُ قَالَ حَدَّثَنِي الْمَنْصُورِيُّ عَنْ عَمِّ أَبِيهِ وَ حَدَّثَنِي عَمِّي عَنْ كَافُورٍ الْخَادِمِ بِهَذَا الْحَدِيثِ قَالَ: كَانَ فِي الْمَوْضِعِ مُجَاوِرِ الْإِمَامِ مِنْ أَهْلِ الصَّنَائِعِ صُنُوفٌ مِنَ النَّاسِ وَ كَانَ الْمَوْضِعُ كَالْقَرْيَةِ وَ كَانَ يُونُسُ النَّقَّاشُ يَغْشَى سَيِّدَنَا الْإِمَامَ ع وَ يَخْدُمُهُ ‏فَجَاءَهُ يَوْماً يُرْعَدُ فَقَالَ يَا سَيِّدِي  أُوصِيكَ بِأَهْلِي خَيْراً قَالَ وَ مَا الْخَبَرُ قَالَ عَزَمْتُ عَلَى الرَّحِيلِ قَالَ وَ لِمَ يَا يُونُسُ وَ هُوَ ع مُتَبَسِّمٌ

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Fahham said, ‘It is narrated to me by Al Mansouri, from an uncle of his father, and it is narrated to me from my uncle, from Kafour Al Khadim with this Hadeeth who said,

‘In the place in the vicinity of the Imam^-asws, there were a variety of people of craftsmanship, and the place was like a town, and Yunus the engraver shadowed our Master^-asws the Imams^-asws and served him^-asws One day he came to him^-asws trembling. He said, ‘O my Master^-asws! I bequeath you^-asws to be good with my family’. He^-asws said: ‘And what is the news?’ He said, ‘I have determined upon the departure’. He^-asws said: ‘And why, O Yunus?’ And he^-asws was smiling.

قَالَ قَالَ مُوسَى بْنُ بُغَا وَجَّهَ إِلَيَّ بِفَصٍّ لَيْسَ لَهُ قِيمَةٌ أَقْبَلْتُ أَنْ أَنْقُشَهُ فَكَسَرْتُهُ بِاثْنَيْنِ وَ مَوْعِدُهُ غَداً وَ هُوَ مُوسَى بْنُ بغا إِمَّا أَلْفُ سَوْطٍ أَوِ الْقَتْلُ قَالَ امْضِ إِلَى مَنْزِلِكَ إِلَى غَدٍ فَمَا يَكُونُ إِلَّا خَيْراً

He (the narrator) said, ‘He said, ‘Musa Bin Bugha is heading towards me sent a stone (for a ring) to me, there is no value for it. I went to engrave it and broke it into two, and his appointment is tomorrow morning, and he is Musa Bin Bugha. Either it would be a thousand lashed or the killing’. He said, ‘Go to your house until tomorrow, for nothing will happen except good’.

فَلَمَّا كَانَ مِنَ الْغَدِ وَافَى بُكْرَةً يُرْعَدُ فَقَالَ قَدْ جَاءَ الرَّسُولُ يَلْتَمِسُ الْفَصَّ قَالَ امْضِ إِلَيْهِ فَمَا تَرَى إِلَّا خَيْراً قَالَ وَ مَا أَقُولُ لَهُ يَا سَيِّدِي

When it was the next morning, he arrived early trembling. He said, ‘The messenger has come seeking the stone!’ He^-asws said: ‘Go to him, for you will not see except good’. He said, ‘And what shall I say to him, O my Master^-asws?’

قَالَ فَتَبَسَّمَ وَ قَالَ امْضِ إِلَيْهِ وَ اسْمَعْ مَا يُخْبِرُكَ بِهِ فَلَنْ يَكُونَ إِلَّا خَيْراً

He (the narrator) said, ‘He^-asws smiled and said: ‘Go to him and listen to what he informs you with, for it will not happen except good’.

قَالَ فَمَضَى وَ عَادَ يَضْحَكُ قَالَ قَالَ لِي يَا سَيِّدِي الْجَوَارِي اخْتَصَمْنَ فَيُمْكِنُكَ أَنْ تَجْعَلَهُ فَصَّيْنِ حَتَّى نُغْنِيَكَ

He (the narrator) said, ‘He went and returned laughing’. He said, ‘He said to me, ‘O my master! The slave girl has disputed. Is it possible for you to make it into two stones until we can suffice you?’’

فَقَالَ سَيِّدُنَا الْإِمَامُ ع اللَّهُمَّ لَكَ الْحَمْدُ إِذْ جَعَلْتَنَا مِمَّنْ يَحْمَدُكَ حَقّاً فَأَيْشٍ‏ قُلْتُ لَهُ قَالَ قُلْتُ لَهُ أَمْهِلْنِي حَتَّى أَتَأَمَّلَ أَمْرَهُ كَيْفَ أَعْمَلُهُ فَقَالَ أَصَبْتَ.

Our Master^-asws the Imam^-asws said: ‘O Allah^-azwj! For You^-azwj is the Praise When You^-azwj have Made us to be from the ones who praise You^-azwj truly! So which thing did you say to him?’ He said, ‘I said to him, give me some time until I ponder its matter how I should work it’. He^-asws said: ‘You got it correct’’.[3]

4- ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنْ عَمِّهِ عُمَرَ بْنِ يَحْيَى عَنْ كَافُورٍ الْخَادِمِ قَالَ قَالَ لِيَ الْإِمَامُ عَلِيُّ بْنُ مُحَمَّدٍ ع‏ اتْرُكْ لِيَ السَّطْلَ الْفُلَانِيَّ فِي الْمَوْضِعِ الْفُلَانِيِّ لِأَتَطَهَّرَ مِنْهُ لِلصَّلَاةِ وَ أَنْفَذَنِي فِي حَاجَةٍ وَ قَالَ إِذَا عُدْتَ فَافْعَلْ ذَلِكَ لِيَكُونَ مُعَدّاً إِذَا تَأَهَّبْتُ لِلصَّلَاةِ وَ اسْتَلْقَى ع لِيَنَامَ

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Faham, from his uncle Umar Bin Yahya, from Kafour Al Khadim who said,

‘The Imam Ali^-asws Bin Muhammad^-asws said to me: ‘Leave such and such pail for me^-asws in such and such place for me^-asws to purify from it for the Salat and fulfil for me^-asws regarding a need’. And he^-asws said: ‘When you returned, do that, let it be a preparation when I^-asws get ready for the Salat, and I^-asws lie down to sleep’.

وَ أُنْسِيتُ مَا قَالَ لِي وَ كَانَتْ لَيْلَةً بَارِدَةً فَحَسِسْتُ بِهِ وَ قَدْ قَامَ إِلَى الصَّلَاةِ وَ ذَكَرْتُ أَنَّنِي لَمْ أَتْرُكِ السَّطْلَ فَبَعُدْتُ عَنِ الْمَوْضِعِ خَوْفاً مِنْ لَوْمِهِ وَ تَأَلَّمْتُ لَهُ حَيْثُ يَشْقَى لِطَلَبِ الْإِنَاءِ فَنَادَانِي نِدَاءَ مُغْضَبٍ فَقُلْتُ إِنَّا لِلَّهِ أَيْشٍ عُذْرِي أَنْ أَقُولَ نَسِيتُ مِثْلَ هَذَا وَ لَمْ أَجِدْ بُدّاً مِنْ إِجَابَتِهِ

And I forgot what he^-asws had said to me, and it was a cold night. I sensed him^-asws and he^-asws had stood up for the Salat, and I remembered I had not left the pail. I distanced from the place fearing from his^-asws blaming, and I pained for him^-asws when he^-asws would have to seek the vessel. He^-asws called out to me with an angry call. I said, ‘We are for Allah^-azwj! Which thing is my excuse that I should be saying I had forgotten the likes of this, and I could not find any escape from answering him^-asws?

فَجِئْتُ مَرْعُوباً فَقَالَ يَا وَيْلَكَ أَ مَا عَرَفْتَ رَسْمِي أَنَّنِي لَا أَتَطَهَّرُ إِلَّا بِمَاءٍ بَارِدٍ فَسَخَّنْتَ لِي مَاءً فَتَرَكْتَهُ فِي السَّطْلِ فَقُلْتُ وَ اللَّهِ يَا سَيِّدِي مَا تَرَكْتُ السَّطْلَ وَ لَا الْمَاءَ

I came scared. He^-asws said: ‘O woe be to you! Don’t you know of my^-asws norm! I^-asws do not purify except with cold water, and you have heated the water for me^-asws and left it in the bucket!’ I said, ‘By Allah^-azwj, O my Master^-asws! I did not leave the bucket nor the water’.

قَالَ الْحَمْدُ لِلَّهِ وَ اللَّهِ لَا تَرَكْنَا رُخْصَةً وَ لَا رَدَدْنَا مِنْحَةً الْحَمْدُ لِلَّهِ الَّذِي جَعَلَنَا مِنْ أَهْلِ طَاعَتِهِ وَ وَفَّقَنَا لِلْعَوْنِ عَلَى عِبَادَتِهِ إِنَّ النَّبِيَّ ص يَقُولُ إِنَّ اللَّهَ يَغْضَبُ عَلَى‏ مَنْ لَا يَقْبَلُ رُخْصَةً.

He^-asws said: ‘The Praise is for Allah^-azwj! And Allah^-azwj neither left us^-asws any excuse nor rejected our^-asws grant. The Praise is for Allah^-azwj Who Made us^-asws to be from the people of His^-azwj obedience and Harmonised us^-asws for the assistance upon worshipping Him^-azwj. The Prophet^-saww said: ‘Allah^-azwj is Wrathful upon the one who does not accept an excuse’’.[4]

5- ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنِ الْمَنْصُورِيِّ عَنْ عَمِّ أَبِيهِ قَالَ: قَصَدْتُ الْإِمَامَ ع يَوْماً فَقُلْتُ يَا سَيِّدِي إِنَّ هَذَا الرَّجُلَ قَدِ اطَّرَحَنِي وَ قَطَعَ رِزْقِي وَ مَلَّلَنِي وَ مَا أَتَّهِمُ فِي ذَلِكَ إِلَّا عِلْمَهُ بِمُلَازَمَتِي لَكَ وَ إِذَا سَأَلْتُهُ شَيْئاً مِنْهُ يَلْزَمُهُ الْقَبُولُ مِنْكَ فَيَنْبَغِي أَنْ تَتَفَضَّلَ عَلَيَّ بِمَسْأَلَتِهِ

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Faham, from Al Mansoury, from an uncle of his father who said,

‘I aimed to see the Imam^-asws one day. I said, ‘O my Master^-asws! This man has dropped me, and cut off my sustenance, and made me fed up, and I am not accused regarding that except his knowledge of my cutting off (from others) to you^-asws, and if you^-asws were to ask him something from it, it is appropriate that he graces upon me due to your^-asws having asked him’.

فَقَالَ تُكْفَى إِنْ شَاءَ اللَّهُ فَلَمَّا كَانَ فِي اللَّيْلِ طَرَقَنِي رُسُلُ الْمُتَوَكِّلِ رَسُولٌ يَتْلُو رَسُولًا فَجِئْتُ وَ الْفَتْحُ عَلَى الْبَابِ قَائِمٌ فَقَالَ يَا رَجُلُ مَا تَأْوِي فِي مَنْزِلِكَ بِاللَّيْلِ كَدَّنِي هَذَا الرَّجُلُ مِمَّا يَطْلُبُكَ فَدَخَلْتُ وَ إِذَا الْمُتَوَكِّلُ جَالِسٌ عَلَى فِرَاشِهِ

He^-asws said: ‘You shall be sufficed, if Allah^-azwj so Desires’. When it was during the night, a messenger of Al-Mutawakkil (caliph) knocked on my door, a messenger reciting. I came and the doorman was standing at the door. He said, ‘O man! Whom did you shelter in your house at night? This man has toiled me from what he is seeking you’. I entered and there was Al-Mutawakkil seated upon his bed.

فَقَالَ يَا أَبَا مُوسَى نُشْغَلُ عَنْكَ وَ تُنْسِينَا نَفْسَكَ أَيُّ شَيْ‏ءٍ لَكَ عِنْدِي فَقُلْتُ الصِّلَةُ الْفُلَانِيَّةُ وَ الرِّزْقُ الْفُلَانِيُّ وَ ذَكَرْتُ أَشْيَاءَ فَأَمَرَ لِي بِهَا وَ بِضِعْفِهَا فَقُلْتُ لِلْفَتْحِ وَافَى عَلِيُّ بْنُ مُحَمَّدٍ إِلَى هَاهُنَا فَقَالَ لَا فَقُلْتُ كَتَبَ رُقْعَةً فَقَالَ لَا

He said, ‘O Abu Musa! We are too busy from you, and we have forgotten you. Which thing is for you with me?’ I said, ‘The financial aid for so and so woman, and the sustenance of so and so’, and I mentioned things. He ordered for me with these and with double of it. I said to the doorman, ‘Did Ali^-azwj Bin Muhammad^-asws arrive over here?’ He said, ‘No’. I said, ‘Did he^-asws write a note?’ He said, ‘No’.

فَوَلَّيْتُ مُنْصَرِفاً فَتَبِعَنِي فَقَالَ لِي لَسْتُ أَشُكُّ أَنَّكَ سَأَلْتَهُ دُعَاءً لَكَ فَالْتَمِسْ لِي مِنْهُ دُعَاءً فَلَمَّا دَخَلْتُ إِلَيْهِ ع فَقَالَ لِي يَا أَبَا مُوسَى هَذَا وَجْهُ الرِّضَا فَقُلْتُ بِبَرَكَتِكَ يَا سَيِّدِي وَ لَكِنْ قَالُوا لِي إِنَّكَ مَا مَضَيْتَ إِلَيْهِ وَ لَا سَأَلْتَهُ

I turned around leaving. He said to me, ‘I have no doubt you had asked him^-asws to supplicate for you, so seek from him^-asws a supplication for me’. When I entered to see him^-asws, he^-asws said to me: ‘O Abu Musa! This is a face of contentment’. I said, ‘Due to your^-asws Blessings, O my Master^-asws! But they said to me that you^-asws had not gone to him^-asws, nor asked him!’

فَقَالَ إِنَّ اللَّهَ تَعَالَى عَلِمَ مِنَّا أَنَّا لَا نَلْجَأُ فِي الْمُهِمَّاتِ إِلَّا إِلَيْهِ وَ لَا نَتَوَكَّلُ فِي الْمُلِمَّاتِ إِلَّا عَلَيْهِ وَ عَوَّدَنَا إِذَا سَأَلْنَاهُ الْإِجَابَةَ وَ نَخَافُ أَنْ نَعْدِلَ فَيَعْدِلَ بِنَا

He said, ‘Allah^-azwj the Exalted Knows from us^-asws, we^-asws do not seek refuge regarding the important matters (worries) except to Him^-azwj, nor do we^-asws rely regarding the calamities except upon Him^-azwj, and we^-asws are accustomed when we^-asws ask Him^-azwj for the answer, and we^-asws fear that we^-asws are afraid, if we^-asws do justice, He^-azwj will do Justice with us^-asws’.

قُلْتُ إِنَّ الْفَتْحَ قَالَ لِي كَيْتَ وَ كَيْتَ قَالَ إِنَّهُ يُوَالِينَا بِظَاهِرِهِ وَ يُجَانِبُنَا بِبَاطِنِهِ الدُّعَاءُ لِمَنْ يَدْعُو بِهِ إِذَا أَخْلَصْتَ فِي طَاعَةِ اللَّهِ وَ اعْتَرَفْتَ بِرَسُولِ اللَّهِ ص وَ بِحَقِّنَا أَهْلَ الْبَيْتِ وَ سَأَلْتَ اللَّهَ تَبَارَكَ وَ تَعَالَى شَيْئاً لَمْ يَحْرِمْكَ

I said, ‘The doorman said to me such and such’. He^-asws said: ‘He is befriending us^-asws in the apparent but he^-asws shuns us^-asws in the hidden. The supplication is for one who supplicates with it when he is sincere in obedience of Allah^-azwj, and acknowledges with Rasool-Allah^-saww, and by our^-asws right, People^-asws of the Household, and if you ask Allah^-azwj Blessed and Exalted for something, He^-azwj will not Deprive you’.

قُلْتُ يَا سَيِّدِي فَتُعَلِّمُنِي دُعَاءً أَخْتَصُّ بِهِ مِنَ الْأَدْعِيَةِ قَالَ هَذَا الدُّعَاءُ كَثِيراً أَدْعُو اللَّهَ بِهِ وَ قَدْ سَأَلْتُ اللَّهَ أَنْ لَا يُخَيِّبَ مَنْ دَعَا بِهِ فِي مَشْهَدِي بَعْدِي وَ هُوَ

I said, ‘O my Master^-asws! Teach me a supplication I can specialise with it from the (other) supplications’. He^-asws said: ‘This is the supplication I^-asws frequently supplicate to Allah^-azwj with it, and I^-asws have asked Allah^-azwj that He^-azwj should not disappoint the one who supplicates with it in my^-asws Mausoleum after me^-asws, and it is: –

يَا عُدَّتِي عِنْدَ الْعُدَدِ وَ يَا رَجَائِي وَ الْمُعْتَمَدُ وَ يَا كَهْفِي وَ السَّنَدُ وَ يَا وَاحِدُ يَا أَحَدُ يَا قُلْ هُوَ اللَّهُ أَحَدٌ وَ أَسْأَلُكَ اللَّهُمَّ بِحَقِّ مَنْ خَلَقْتَهُ مِنْ خَلْقِكَ وَ لَمْ تَجْعَلْ فِي خَلْقِكَ مِثْلَهُمْ أَحَداً أَنْ تُصَلِّيَ عَلَيْهِمْ وَ تَفْعَلَ بِي كَيْتَ وَ كَيْتَ‏.

‘O my Weapon in the presence of weapons! And O my Hope, and the reliance! And O my Cave and the Support! And O One! And O First! O Say He^-azwj is Allah^-azwj the One! And I ask You^-azwj, O Allah^-azwj, by the right of the one whom You^-azwj Created from Your^-azwj creatures and did not Make anyone to be like him among Your^-azwj creatures, that You^-azwj Send Salawaat upon them and Do with me such and such’’.[5]

6- ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ بُطَّةَ عَنْ خَيْرٍ الْكَاتِبِ قَالَ حَدَّثَنِي سميلة الْكَاتِبُ وَ كَانَ قَدْ عَمِلَ أَخْبَارَ سُرَّ مَنْ رَأَى قَالَ: كَانَ الْمُتَوَكِّلُ يَرْكَبُ إِلَى الْجَامِعِ وَ مَعَهُ عَدَدٌ مِمَّنْ يَصْلُحُ لِلْخِطَابَةِ وَ كَانَ فِيهِمْ رَجُلٌ مِنْ وُلْدِ الْعَبَّاسِ بْنِ مُحَمَّدٍ يُلَقَّبُ بِهَرِيسَةَ وَ كَانَ الْمُتَوَكِّلُ يُحَقِّرُهُ

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Faham, from Ahmad Bin Muhammad Bin Buttah, from Khayr the scribe who said, ‘It is narrated to me by Sumeyla the scribe, and he used to work on the news of Surmanray. He said,

‘Al-Mutawakkil (caliph) was riding to the central Masjid and with him who were correct for the sermons, and among them was a man from the sons of Al-Abbas Bin Muhammad, titled as Hareysa, and Al-Mutawakkil used to despise (hate) him.

فَتَقَدَّمَ إِلَيْهِ أَنْ يَخْطُبَ يَوْماً فَخَطَبَ فَأَحْسَنَ فَتَقَدَّمَ الْمُتَوَكِّلُ يُصَلِّي فَسَابَقَهُ مِنْ قَبْلِ أَنْ يَنْزِلَ مِنَ الْمِنْبَرِ فَجَاءَ فَجَذَبَ مِنْطَقَتَهُ مِنْ وَرَائِهِ وَ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَنْ خَطَبَ يُصَلِّي فَقَالَ الْمُتَوَكِّلُ أَرَدْنَا أَنْ نُخْجِلَهُ فَأَخْجَلَنَا وَ كَانَ أَحَدَ الْأَشْرَارِ

He advanced to him one day that he should address. He addressed and was excellent. Al-Mutawakkil proceeded to pray Salat, but he preceded him from before he descended from the pulpit. He came and pulled his belt from behind him and said, ‘O commander of the faithful! The one who addressed, should pray Salat (leading)’. Al-Mutawakkil said, ‘We wanted to shame him, but he shamed us’, and he was one of the wicked ones.

فَقَالَ يَوْماً لِلْمُتَوَكِّلِ مَا يَعْمَلُ أَحَدٌ بِكَ أَكْثَرَ مِمَّا تَعْمَلُهُ بِنَفْسِكَ فِي عَلِيِّ بْنِ مُحَمَّدٍ فَلَا يَبْقَى فِي الدَّارِ إِلَّا مَنْ يَخْدُمُهُ وَ لَا يُتْعِبُونَهُ بِشَيْلِ سِتْرٍ وَ لَا فَتْحِ بَابٍ وَ لَا شَيْ‏ءٍ وَ هَذَا إِذَا عَلِمَهُ النَّاسُ قَالُوا لَوْ لَمْ يَعْلَمِ اسْتِحْقَاقَهُ لِلْأَمْرِ مَا فَعَلَ بِهِ هَذَا

He said one day to Mutawakkil, ‘No one has worked with you more than what have worked with yourself regarding Ali^-asws Bin Muhammad^-asws. So there does not remain in the house except the one serving him^-asws, nor tiring him^-asws with pulling a curtain, nor opening a door, nor anything, and this, when the people come to know, they would say, ‘If he did not know that he^-asws was rightful for the command, he would not have done this with him^-asws!’

دَعْهُ إِذَا دَخَلَ يُشِيلُ السِّتْرَ لِنَفْسِهِ وَ يَمْشِي كَمَا يَمْشِي غَيْرُهُ فَتَمَسُّهُ بَعْضَ الْجَفْوَةِ فَتَقَدَّمَ أَنْ لَا يُخْدَمَ وَ لَا يُشَالَ بَيْنَ يَدَيْهِ سِتْرٌ وَ كَانَ الْمُتَوَكِّلُ مَا رُئِيَ أَحَدٌ مِمَّنْ يَهْتَمُّ بِالْخَبَرِ مِثْلَهُ

Leave him^-asws! When he^-asws entered, he^-asws will pull the curtain for himself^-asws and walk just as others are walking, so some of the alienation would touch him^-asws. He^-asws will proceed and will not be served, nor will a curtain be pulled in front of him’. And Al-Mutawakkil, did not see anyone from the ones he accused with the news, like him.

قَالَ فَكَتَبَ صَاحِبُ الْخَبَرِ إِلَيْهِ أَنَّ عَلِيَّ بْنَ مُحَمَّدٍ دَخَلَ الدَّارَ فَلَمْ يَخْدُمْ وَ لَمْ يُشِلْ أَحَدٌ بَيْنَ يَدَيْهِ سِتْراً فَهَبَّ هَوَاءٌ رَفَعَ السِّتْرَ لَهُ فَدَخَلَ

He (the narrator) said, ‘The companion (in charge of) the news wrote to him that when Ali^-asws Bin Muhammad^-asws enters the house, and he^-asws should not be served, and no one should pull the curtain in front of him^-asws’. There was a gust of wind which raised the curtain for him^-asws, and he^-asws entered.

فَقَالَ اعْرِفُوا خَبَرَ خُرُوجِهِ فَذَكَرَ صَاحِبُ الْخَبَرِ هَوَاءً خَالَفَ ذَلِكَ الْهَوَاءَ شَالَ السِّتْرَ لَهُ حَتَّى خَرَجَ فَقَالَ لَيْسَ نُرِيدُ هَوَاءً يُشِيلُ السِّتْرَ شِيلُوا السِّتْرَ بَيْنَ يَدَيْهِ‏

He said, ‘Know the news of his^-asws exit’. The companion of the news mentioned the news of the wind before that wind pulling the curtain for him^-asws until he^-asws went out. He said, ‘We do not want the wind to pull the curtain! You pull the curtain in front of him^-asws!’

قَالَ وَ دَخَلَ يَوْماً عَلَى الْمُتَوَكِّلِ فَقَالَ يَا أَبَا الْحَسَنِ مَنْ أَشْعَرُ النَّاسِ وَ كَانَ قَدْ سَأَلَ قَبْلَهُ لِابْنِ الْجَهْمِ فَذَكَرَ شُعَرَاءَ الْجَاهِلِيَّةِ وَ شُعَرَاءَ الْإِسْلَامِ فَلَمَّا سَأَلَ الْإِمَامَ ع قَالَ فُلَانُ بْنُ فُلَانٍ الْعَلَوِيُّ قَالَ ابْنُ الْفَحَّامِ وَ أَخُوهُ الْحِمَّانِيُّ قَالَ حَيْثُ يَقُولُ‏

لَقَدْ فَاخَرَتْنَا مِنْ قُرَيْشٍ عِصَابَةٌ		بِمَطِّ خُدُودٍ وَ امْتِدَادِ أَصَابِعَ‏
فَلَمَّا تَنَازَعْنَا الْقَضَاءَ قَضَى لَنَا		عَلَيْهِمْ بِمَا فَاهُوا نِدَاءَ الصَّوَامِعِ‏

He (the narrator) said, ‘And one day he^-asws entered to see Al-Mutawakil. He said, ‘O Abu Al-Hassan^-asws! Who is most poetic of the people?’ And he had asked Ibn Al-Jahm before it, and he had mentioned poets of the pre-Islamic period and poets of Al-Islam. When the Imam^-asws was asked, he^-asws said: ‘So and so, son of so and so the Alawite’. Ibn Al-Faham said, ‘And his brother is Al-Himany’. He said, ‘Where he^-asws said, ‘We had chosen a group from Qureysh, with stretched cheeks and extended fingers (arrogance). When we disputed the judgment, he judged for us against them with what because he understood the call of the monasteries’.

قَالَ وَ مَا نِدَاءُ الصَّوَامِعِ يَا أَبَا الْحَسَنِ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً جَدِّي أَمْ جَدُّكُمْ

He (said), ‘And what is the call of the monasteries, O Abu Al-Hassan^-asws!’ He^-asws said: ‘Testify that there is no god except Allah^-azwj, and Testify that Muhammad^-saww is my^-asws grandfather^-saww or your grandfather?’’

فَضَحِكَ الْمُتَوَكِّلُ كَثِيراً ثُمَّ قَالَ هُوَ جَدُّكَ لَا نَدْفَعُكَ عَنْهُ.

Al-Mutawakkil laughed a lot, then said: ‘He^-saww is your^-asws grandfather^-saww! We cannot push you^-asws away from him^-saww’’.[6]

7- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْعَلَوِيِّ عَنْ أَحْمَدَ بْنِ الْقَاسِمِ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: أَصَابَتْنِي ضِيقَةٌ شَدِيدَةٌ فَصِرْتُ إِلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ ع فَأَذِنَ لِي فَلَمَّا جَلَسْتُ قَالَ يَا أَبَا هَاشِمٍ أَيُّ نِعَمِ اللَّهِ عَزَّ وَ جَلَّ عَلَيْكَ تُرِيدُ أَنْ تُؤَدِّيَ شُكْرَهَا

(The book) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Muhammad Bin Ahmad Al Alawy, from Ahmad Bin Al Qasim, from Abu Hashim Al Ja’fari who said,

‘Severe (financial) constraints afflicted me, so I came to Abu Al-Hassan Ali^-asws Bin Muhammad^-asws. He^-asws permitted for me. When I was seated, he^-asws said: ‘O Abu Hashim! Which Favour of Allah^-azwj Mighty and Majestic is there upon you, that you want to fulfill its thanks?’

قَالَ أَبُو هَاشِمٍ فَوَجَمْتُ فَلَمْ أَدْرِ مَا أَقُولُ لَهُ فَابْتَدَأَ ع فَقَالَ رَزَقَكَ الْإِيمَانَ فَحَرَّمَ بَدَنَكَ عَلَى النَّارِ وَ رَزَقَكَ الْعَافِيَةَ فَأَعَانَتْكَ عَلَى الطَّاعَةِ وَ رَزَقَكَ الْقُنُوعَ فَصَانَكَ عَنِ التَّبَذُّلِ

Abu Hashim said, ‘I imagined, but I did not know what I should be saying to him^-asws. He^-asws initiated. He^-asws said: ‘He^-azwj Graced you the Eman, so He^-azwj Prohibited your body upon the Fire, and He^-azwj Graced you the good health, so He^-azwj Assisted you upon the (acts of) obedience, and He^-azwj Graced you the contentment, so He^-azwj Fortified you from the extravagance.

يَا أَبَا هَاشِمٍ إِنَّمَا ابْتَدَأْتُكَ بِهَذَا لِأَنِّي ظَنَنْتُ أَنَّكَ تُرِيدُ أَنْ تَشْكُوَ لِي مَنْ فَعَلَ بِكَ هَذَا وَ قَدْ أَمَرْتُ لَكَ بِمِائَةِ دِينَارٍ فَخُذْهَا.

O Abu Hashim! But rather, I^-asws initiated you with this because I^-asws thought that you wanted to complain to me of the One^-azwj who has Done this with you, and I^-asws have ordered for one hundred Dinars to be for you, so take it!’’[7]

8- ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنِ الْمَنْصُورِيِّ عَنْ عَمِّ أَبِيهِ قَالَ: قَالَ يَوْماً الْإِمَامُ عَلِيُّ بْنُ مُحَمَّدٍ ع يَا أَبَا مُوسَى أُخْرِجْتُ إِلَى سُرَّ مَنْ رَأَى كَرْهاً وَ لَوْ أُخْرِجْتُ عَنْهَا أُخْرِجْتُ كَرْهاً

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Faham, from Al Mansoury, from an uncle of his father who said,

‘One day the Imam Ali^-asws Bin Muhammad^-asws said: ‘O Abu Musa! I^-asws have been brought out to Surmanray by force, and if I^-asws were to be taken out from it, I^-asws would be going out unwillingly!’

قَالَ قُلْتُ وَ لِمَ يَا سَيِّدِي قَالَ لِطِيبِ هَوَائِهَا وَ عُذُوبَةِ مَائِهَا وَ قِلَّةِ دَائِهَا

He (the narrator) said, ‘I said, ‘And why, O my Master^-asws?’ He^-asws said: ‘Due to the goodness of its weather, and the freshness of its water, and scarcity of its diseases’.

ثُمَّ قَالَ تَخْرَبُ سُرَّ مَنْ رَأَى حَتَّى يَكُونَ فِيهَا خَانٌ وَ بَقَّالٌ لِلْمَارَّةِ وَ عَلَامَةُ تَدَارُكِ خَرَابِهَا تَدَارُكُ الْعِمَارَةِ فِي مَشْهَدِي مِنْ بَعْدِي.

Then he^-asws said: ‘Surmanray would be ruined to the extent there would be betrayal in it, and a grocer for the passer-by and a sign you will come across for its ruination, you will come across the construction on my^-asws Mausoleum from after me^-asws’’.[8]

9- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ قَالَ: قَدِمَتْ عَلَيَّ أَحْمَالٌ فَأَتَانِي رَسُولُهُ قَبْلَ أَنْ أَنْظُرَ فِي الْكُتُبِ أَنْ أُوَجِّهَهُ بِهَا إِلَيْهِ سَرِّحْ إِلَيَّ بِدَفْتَرِ كَذَا وَ لَمْ يَكُنْ عِنْدِي فِي مَنْزِلِي دَفْتَرٌ أَصْلًا قَالَ فَقُمْتُ أَطْلُبُ مَا لَا أَعْرِفُ بِالتَّصْدِيقِ لَهُ فَلَمْ أَقَعْ عَلَى شَيْ‏ءٍ

(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Abu Ali Bin Ali Bin Rashid who said,

‘A Load arrived to me, and his^-asws messenger came to me before I could look into the books, that I should divert a particular ledger to him^-asws. I had and there did not happen to be the original ledger with me in my house. So, I stood up searching for what I could not recognise, for the verification, but I could not click upon anything.

فَلَمَّا وَلَّى الرَّسُولُ قُلْتُ مَكَانَكَ فَحَلَلْتُ بَعْضَ الْأَحْمَالِ فَتَلَقَّانِي دَفْتَرٌ لَمْ أَكُنْ عَلِمْتُ بِهِ إِلَّا أَنْ أعلمت [عَلِمْتُ‏] أَنَّهُ لَمْ يَطْلُبْ إِلَّا حَقّاً فَوَجَّهْتُ بِهِ إِلَيْهِ.

When the messenger turned around, I said, ‘Stay in your place!’ I untied some of the luggage and I came across the ledger. I do not know of it except that I know that he^-asws did not seek except a right, and I diverted it to him^-asws’’.[9]

10- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الطَّيِّبِ الْهَادِي ع قَالَ: دَخَلْتُ عَلَيْهِ فَابْتَدَأَنِي فَكَلَّمَنِي بِالْفَارِسِيَّةِ.

(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Al-Husayn, from Ali Bin Mahziyar,

‘From Al Tayyib Al Hadi^-asws, he (the narrator) said, ‘I entered to see him^-asws. He^-asws initiated me. He^-asws spoke to me in Persian’’.[10]

11- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: أَرْسَلْتُ إِلَى أَبِي الْحَسَنِ ع غُلَامِي وَ كَانَ سِقْلَابِيّاً فَرَجَعَ الْغُلَامُ إِلَيَّ مُتَعَجِّباً فَقُلْتُ مَا لَكَ يَا بُنَيَّ قَالَ كَيْفَ لَا أَتَعَجَّبُ مَا زَالَ يُكَلِّمُنِي بِالسِّقْلَابِيَّةِ كَأَنَّهُ وَاحِدٌ مِنَّا فَظَنَنْتُ أَنَّهُ إِنَّمَا دَارَ بَيْنَهُمْ‏.

(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Ali Bin Mahziyar who said,

‘I sent my boy to Abu Al-Hassan^-asws, and he was a Saqlabiite. The boy returned to me astonished. I said to him, ‘What is the matter with you, O my son?’ He said, ‘How can I not be astonished? He^-asws did not cease speaking to me in Saqlaaby (language), it is as if he^-asws is one of us’. I thought that he^-asws might have circled between them’’.[11]

12- قب، المناقب لابن شهرآشوب عَلِيُّ بْنُ مَهْزِيَارَ إِلَى قَوْلِهِ كَأَنَّهُ وَاحِدٌ مِنَّا وَ إِنَّمَا أَرَادَ بِهَذَا الْكِتْمَانَ عَنِ الْقَوْمِ‏.

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Ali Bin Mahziyar,

‘Up to his words, ‘As if he^-asws was one of us, and rather he^-asws intended with this the concealment from the people’’.[12]

13- ير، بصائر الدرجات الْحَسَنُ بْنُ عَلِيٍّ السرسوني عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ قَالَ: كَانَ أَبُو الْحَسَنِ ع كَتَبَ إِلَى عَلِيِّ بْنِ مَهْزِيَارَ يَأْمُرُهُ أَنْ يَعْمَلَ لَهُ مِقْدَارَ السَّاعَاتِ فَحَمَلْنَاهُ إِلَيْهِ فِي سَنَةِ ثَمَانٍ وَ عِشْرِينَ فَلَمَّا صِرْنَا بِسَيَالَةَ كَتَبَ يُعْلِمُهُ قُدُومَهُ وَ يَسْتَأْذِنُهُ فِي الْمَصِيرِ إِلَيْهِ وَ عَنِ الْوَقْتِ الَّذِي نَسِيرُ إِلَيْهِ فِيهِ وَ اسْتَأْذَنَ لِإِبْرَاهِيمَ

(The book) ‘Basaair Al Darajaat’ – Al-Hassan Bin Ali Al Susuni, from Ibrahim Bin Mahziyar who said,

‘Abu Al-Hassan^-asws wrote to Ali Bin Mahziyar instructing him to do some work for him^-asws in a few hours. So, we carried him to him^-asws in the year (two hundred and) twenty-eight. When we came to Sayalah he wrote to let him^-asws know of his arrival and sought permission regarding the destination to him^-asws and about the time in which we would be arriving to him^-asws and sought permission for Ibrahim.

فَوَرَدَ الْجَوَابُ بِالْإِذْنِ إِنَّا نَصِيرُ إِلَيْهِ بَعْدَ الظُّهْرِ فَخَرَجْنَا جَمِيعاً إِلَى أَنْ صِرْنَا فِي يَوْمٍ صَائِفٍ شَدِيدِ الْحَرِّ وَ مَعَنَا مَسْرُورٌ غُلَامُ عَلِيِّ بْنِ مَهْزِيَارَ فَلَمَّا أَنْ دَنَوْا مِنْ قَصْرِهِ إِذَا بِلَالٌ قَائِمٌ يَنْتَظِرُنَا وَ كَانَ بِلَالٌ غُلَامَ أَبِي الْحَسَنِ ع فَقَالَ ادْخُلُوا فَدَخَلْنَا حُجْرَةً وَ قَدْ نَالَنَا مِنَ الْعَطَشِ أَمْرٌ عَظِيمٌ

The answer came with the permission. We travelled to him after Al-Zohr, and we went out altogether until we arrive during a day of severe heat, and with us was Masrour, a slave of Ali Bin Mahziyar. When we were near to his^-asws building, there was Bilal standing awaiting us, and Bilal was a slave of Abu Al-Hassan^-asws. He said, ‘Enter!’ We entered into a room, and severe thirst had grabbed us.

فَمَا قَعَدْنَا حِيناً حَتَّى خَرَجَ إِلَيْنَا بَعْضُ الْخَدَمِ وَ مَعَهُ قِلَالٌ مِنْ مَاءٍ أَبْرَدَ مَا يَكُونُ فَشَرِبْنَا ثُمَّ دَعَا بِعَلِيِّ بْنِ مَهْزِيَارَ فَلَبِثَ عِنْدَهُ إِلَى بَعْدَ الْعَصْرِ ثُمَّ دَعَانِي فَسَلَّمْتُ عَلَيْهِ وَ اسْتَأْذَنْتُهُ أَنْ يُنَاوِلَنِي يَدَهُ فَأُقَبِّلَهَا فَمَدَّ يَدَهُ ع فَقَبَّلْتُهَا وَ دَعَانِي وَ قَعَدْتُ ثُمَّ قُمْتُ فَوَدَّعْتُهُ

We had not sat down a moment until one of the servants came out to us, and with him was a jug of water, cold as could be. We drank. Then he^-asws called Ali Bin Mahziyar. He stayed with him^-asws until after Al-Asr. Then he^-asws called me. I greeted unto him^-asws and sought his^-asws permission to grab his^-asws hand and kiss it. He^-asws extended his^-asws hand, and I kissed it, and he^-asws called me and I sat down. Then I arose and bade him^-asws farewell.

فَلَمَّا خَرَجْتُ مِنْ بَابِ الْبَيْتِ نَادَانِي فَقَالَ يَا إِبْرَاهِيمُ فَقُلْتُ لَبَّيْكَ يَا سَيِّدِي فَقَالَ لَا تَبْرَحْ فَلَمْ نزل [أَزَلْ‏] جَالِساً وَ مَسْرُورٌ غُلَامُنَا مَعَنَا فَأَمَرَ أَنْ يُنْصَبَ الْمِقْدَارُ ثُمَّ خَرَجَ ع فَأُلْقِيَ لَهُ كُرْسِيٌّ فَجَلَسَ عَلَيْهِ وَ أُلْقِيَ لِعَلِيِّ بْنِ مَهْزِيَارَ كُرْسِيٌّ عَنْ يَسَارِهِ فَجَلَسَ وَ كُنْتُ أَنَا بِجَنْبِ الْمِقْدَارِ

When I went out from the door of the house, he^-asws called out to me saying: ‘O Ibrahim!’ I said, ‘At your^-asws service, O my Master^-asws!’ He^-asws said: ‘Don’t go yet’. We did not cease to be seated, and our slave Masrour was with us. He^-asws instructed for the podium to be set up. Then he^-asws came out, and a chair was cast for him^-asws, and he^-asws sat upon it, and a chair was cast for Ali Bin Mahziyar on his^-asws left. He sat, and I was by the side of the podium.

فَسَقَطَتْ حَصَاةٌ فَقَالَ مَسْرُورٌ هشت فَقَالَ هشت ثَمَانِيَةٌ فَقُلْنَا نَعَمْ يَا سَيِّدَنَا فَلَبِثْنَا عِنْدَهُ إِلَى الْمَسَاءِ ثُمَّ خَرَجْنَا فَقَالَ لِعَلِيٍّ رُدَّ إِلَيَّ مَسْرُوراً بِالْغَدَاةِ فَوَجَّهَهُ إِلَيْهِ فَلَمَّا أَنْ دَخَلَ قَالَ لَهُ بِالْفَارِسِيَّةِ بار خدايا چون فَقُلْتُ لَهُ نيك يَا سَيِّدِي

A stone fell, and Masrour said, ‘Hasht!’ He^-asws said: ‘Hasht is eight’. We said, ‘Yes, O our Master^-asws!’ We stayed with him^-asws up to the evening, then we went out. He^-asws said to Ali: ‘Return Masrour to me^-asws in the morning’. I sent him to him^-asws. When he entered, he^-asws said to him in Persian: ‘Bar khudaya chun’. I said to him^-asws, ‘Neyk, O my Master^-asws!’

فمن [فَمَرَّ] نَصْرٌ فَقَالَ لِمَسْرُورٍ در به بند در ببند فَأَغْلَقَ الْبَابَ ثُمَّ أَلْقَى رِدَاهُ عَلَيَّ يُخْفِينِي مِنْ نَصْرٍ حَتَّى سَأَلَنِي عَمَّا أَرَادَ فَلَقِيَهُ عَلِيُّ بْنُ مَهْزِيَارَ فَقَالَ لَهُ كُلُّ هَذَا حرفا [خَوْفاً] مِنْ نَصْرٍ فَقَالَ يَا أَبَا الْحَسَنِ يَكَادُ [خَوْفِي مِنْهُ‏] خَوْفِي مِنْ عَمْرِو بْنِ قَرْحٍ.

Nasr passed by. He^-asws said to Masrour: ‘Dar be band! Dar be band!’ He locked the door. Then he^-asws cast his^-asws cloak upon me, hiding me from Nasr, until he asked me about what I wanted. Ali Bin Mahziyar met him. He^-asws said to him: ‘All this fear from Nasr’. He said, ‘O Abu Al-Hassan! My fear from him is almost my fear from Amro Bin Qarh’’.[13]

14- كا، الكافي‏ ير، بصائر الدرجات الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ إِسْحَاقَ الْجَلَّابِ‏ قَالَ: اشْتَرَيْتُ لِأَبِي الْحَسَنِ ع غَنَماً كَثِيرَةً فَدَعَانِي فَأَدْخَلَنِي مِنْ إِصْطَبْلِ دَارِهِ‏ إِلَى مَوْضِعٍ وَاسِعٍ لَا أَعْرِفُهُ فَجَعَلْتُ أُفَرِّقُ تِلْكَ الْغَنَمَ فِيمَنْ أَمَرَنِي بِهِ فَبَعَثْتُ إِلَى أَبِي جَعْفَرٍ وَ إِلَى وَالِدَتِهِ وَ غَيْرِهِمَا مِمَّنْ أَمَرَنِي ثُمَّ اسْتَأْذَنْتُهُ فِي الِانْصِرَافِ إِلَى بَغْدَادَ إِلَى وَالِدِي وَ كَانَ ذَلِكَ يَوْمَ التَّرْوِيَةِ

(The book) ‘Al Kafi’, (and) ‘Basaair Al Darajaat’ – Al-Husayn Bin Muhammad, from Al Moalla, from Ahmad Bin Muhammad Bin Abdullah, from Ali Bin Muhammad, from Is’haq Al Jallab who said,

‘I bought a lot of sheep for Abu Al-Hassan^-asws. He^-asws called me and told me to enter into stables of his^-asws house to a vast place, I did not recognise. I went on to separate those sheep regarding the ones he^-asws had instructed me. Then I sought his^-asws permission regarding the leaving to go to Baghdad to my parent, and that was the day of Al-Tarawiyya (Arafaat).

فَكَتَبَ إِلَيَّ تُقِيمُ غَداً عِنْدَنَا ثُمَّ تَنْصَرِفُ قَالَ فَأَقَمْتُ فَلَمَّا كَانَ يَوْمُ عَرَفَةَ أَقَمْتُ عِنْدَهُ وَ بِتُّ لَيْلَةَ الْأَضْحَى فِي رِوَاقٍ لَهُ فَلَمَّا كَانَ فِي السَّحَرِ أَتَانِي فَقَالَ لِي يَا إِسْحَاقُ قُمْ فَقُمْتُ فَفَتَحْتُ عَيْنِي فَإِذَا أَنَا عَلَى بَابِي بِبَغْدَادَ فَدَخَلْتُ عَلَى وَالِدَتِي وَ أَتَانِي أَصْحَابِي فَقُلْتُ لَهُمْ عَرَّفْتُ بِالْعَسْكَرِ وَ خَرَجْتُ إِلَى الْعِيدِ بِبَغْدَادَ.

He^-asws wrote to me: ‘Stay with us tomorrow, then leave’. So, I stayed. When it was the day of Arafaat, I stayed with him^-asws and spent the night of Al-Az’ha in a hallway of his^-asws. When it was during the pre-dawn, he^-asws came to me and said to me: ‘O Is’haq! Arise’. I arose and opened my eyes, and there I was at my door at Baghdad. I entered to see my parents, and my companions came to me. I said to them, ‘I spent day of Arafaat at Al-Askar and came out to the Eid at Baghdad’’.[14]

(The book) ‘Basaair Al Darajaat’ – Al-Husayn Bin Muhammad Bin Usman, from Moalla Bin Muhammad Bin Abdullah, from Muhammad Bin Yahya, from Ali Bin Saeed who said,

‘I entered to see Abu Al-Hassan^-asws. I said, ‘May I be sacrificed for you^-asws! In every matter they are intending to extinguish your^-asws Noor, and the derogation with you^-asws until they have lodged you^-asws in this house, being a house for the tramps’.

فَقَالَ هَاهُنَا أَنْتَ يَا ابْنَ سَعِيدٍ ثُمَّ أَوْمَأَ بِيَدِهِ فَقَالَ انْظُرْ فَنَظَرْتُ فَإِذَا بِرَوْضَاتٍ آنِقَاتٍ وَ رَوْضَاتٍ نَاضِرَاتٍ فِيهِنَّ خَيْرَاتٌ عَطِرَاتٌ وَ وِلْدَانٌ كَأَنَّهُنَّ اللُّؤْلُؤُ الْمَكْنُونُ وَ أَطْيَارٌ وَ ظِبَاءٌ وَ أَنْهَارٌ تَفُورُ فَحَارَ بَصَرِي وَ الْتَمَعَ وَ حَسَرَتْ عَيْنِي وَ قَالَ حَيْثُ كُنَّا فَهَذَا لَنَا عَتِيدٌ وَ لَسْنَا فِي خَانِ الصَّعَالِيكِ.

He^-asws said: ‘You come over here, O Ibn Saeed!’ Then he^-asws gestured by his^-asws hand and said: ‘Look!’ I looked, and there were fresh gardens, and blissful gardens, in these were best perfumes, and young servants like hidden pearls, and birds, and gazelles, and rivers flowing. My sight was dazzled and stunned, and my eyes were confused, and he^-asws said: ‘Wherever we^-asws would be, for us^-asws are preparations, and we^-asws aren’t in a house for the tramps’’.[15]

16- ير، بصائر الدرجات مُحَمَّدُ بْنُ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ أَبِي الْمُفَضَّلِ الشَّيْبَانِيِ‏ عَنْ هَارُونَ بْنِ الْفَضْلِ قَالَ: رَأَيْتُ أَبَا الْحَسَنِ ع فِي الْيَوْمِ‏ الَّذِي تُوُفِّيَ فِيهِ أَبُو جَعْفَرٍ ع فَقَالَ‏ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ‏ مَضَى أَبُو جَعْفَرٍ

(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Ahmad, from one of our companions, from Muawiya Bin Hukeym, from Abu Al Mufazzal Al Shaybani, from Haroun Bin Al Fazl who said,

‘I saw Abu Al-Hassan^-asws during the day in which Abu Ja’far^-asws passed away. He^-asws said: ‘We are for Allah and we are returning to Him [2:156]. Abu Ja’far^-asws has passed away’.

فَقِيلَ لَهُ وَ كَيْفَ عَرَفْتَ ذَلِكَ قَالَ تَدَاخَلَنِي ذِلَّةٌ لِلَّهِ لَمْ أَكُنْ أَعْرِفُهَا.

It was said to him^-asws, ‘And how did you^-asws know that?’ He^-asws said: ‘(Feeling of) humbleness to Allah^-azwj entered into me^-asws, I^-asws did not happen to recognise it (beforehand)’’.[16]

17- قب، المناقب‏ لابن شهرآشوب يج، الخرائج و الجرائح جَعْفَرٌ الْفَزَارِيُّ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ ع فَكَلَّمَنِي بِالْهِنْدِيَّةِ فَلَمْ أُحْسِنْ أَنْ أَرُدَّ عَلَيْهِ وَ كَانَ بَيْنَ يَدَيْهِ رَكْوَةٌ مَلْأَى حَصًا فَتَنَاوَلَ حَصَاةً وَاحِدَةً وَ وَضَعَهَا فِي فِيهِ وَ مَصَّهَا مَلِيّاً ثُمَّ رَمَى بِهَا إِلَيَّ فَوَضَعْتُهَا فِي فَمِي فَوَ اللَّهِ مَا بَرِحْتُ مِنْ عِنْدِهِ حَتَّى تَكَلَّمْتُ بِثَلَاثَةٍ وَ سَبْعِينَ لِسَاناً أَوَّلُهَا الْهِنْدِيَّةُ.

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub’, (and) ‘Al Kharaij Wa Al Jaraih’ – Ja’far Al Fazary, from Abu Hashim Al Ja’fari who said,

‘I entered to see Abu Al-Hassan^-asws. He^-asws spoke to me in Hindi, but I was not good at responding to him^-asws, and there was a coffee-pot in front of him^-asws filled with pebbles. He^-asws took one pebble and placed it in his^-asws mouth and sucked on it for a while, then threw it to me. I placed it in my mouth. By Allah^-azwj! I had not even departed from his^-asws presence until I would speak in seventy-three languages, the first of them being Hindi’’.[17]

18- يج، الخرائج و الجرائح رُوِيَ عَنْ أَبِي هَاشِمٍ قَالَ: كُنْتُ عِنْدَ أَبِي الْحَسَنِ ع وَ هُوَ مُجَدَّرٌ فَقُلْتُ لِلْمُتَطَبِّبِ آب گرفت ثُمَّ الْتَفَتَ إِلَيَّ وَ تَبَسَّمَ وَ قَالَ تَظُنُّ أَنْ لَا يُحْسِنَ‏ الْفَارِسِيَّةَ غَيْرُكَ فَقَالَ لَهُ الْمُتَطَبِّبُ جُعِلْتُ فِدَاكَ تُحْسِنُهَا فَقَالَ أَمَّا فَارِسِيَّةُ هَذَا فَنَعَمْ قَالَ لَكَ احْتَمَلَ الْجُدَرِيُّ مَاءً.

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Abu Hashim who said,

‘I was in the presence of Abu Al-Hassan^-asws and he^-asws had smallpox. I said to the physician, ‘Aab Ghiraft’. Then he^-asws turned to me and smiled, and said: ‘Do you think that there is no one good at Persian other than you?’ The physician said to him^-asws, ‘May I be sacrificed for you^-asws! Are you^-asws good at it?’ He^-asws said: ‘As for Persian of this one, so yes’. He said, ‘For you^-asws is to endure the smallpox water’’.[18]

19- يج، الخرائج و الجرائح رُوِيَ عَنْ أَبِي هَاشِمٍ قَالَ: لِي أَبُو الْحَسَنِ ع وَ عَلَى رَأْسِهِ غُلَامٌ كَلِّمِ الْغُلَامَ بِالْفَارِسِيَّةِ وَ أَعْرِبْ لَهُ فِيهَا فَقُلْتُ لِلْغُلَامِ نام تو چيست فَسَكَتَ الْغُلَامُ فَقَالَ لَهُ أَبُو الْحَسَنِ ع يَسْأَلُكَ مَا اسْمُكَ‏.

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Abu Hashim,

‘Abu Al-Hassan^-asws said to me, and by his^-asws head was a slave: ‘Speak the slave in Persian and Arabise for him in it’. I said to the slave, ‘Naam e Tu Cheest?’ The slave was silent. Abu Al-Hassan^-asws said: ‘He is asking you, ‘What is your name?’’[19]

20- يج، الخرائج و الجرائح رُوِيَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْأَشْتَرِ الْعَلَوِيِّ قَالَ: كُنْتُ مَعَ أَبِي بِبَابِ الْمُتَوَكِّلِ وَ أَنَا صَبِيٌّ فِي جَمْعِ النَّاسِ مَا بَيْنَ طَالِبِيٍّ إِلَى عَبَّاسِيٍّ إِلَى جُنْدِيٍّ إِلَى غَيْرِ ذَلِكَ وَ كَانَ إِذَا جَاءَ أَبُو الْحَسَنِ ع تَرَجَّلَ النَّاسُ كُلُّهُمْ حَتَّى يَدْخُلَ

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Muhammad Bin Al-Hassan Bin Al Ashtar Al Alawy who said,

‘I was with my father at the door of Al-Mutawakkil, and I was a child among the crowd of people, what is between the Talibeen, to the Abbasids, to the soldiers, to other than that. And it so happened that when Abu Al-Hassan^-asws came, the people were on their feet, all of them, until he^-asws entered.

فَقَالَ بَعْضُهُمْ لِبَعْضٍ لِمَ نَتَرَجَّلُ لِهَذَا الْغُلَامِ وَ مَا هُوَ بِأَشْرَفِنَا وَ لَا بِأَكْبَرِنَا وَ لَا بِأَسَنِّنَا وَ لَا بِأَعْلَمِنَا فَقَالُوا وَ اللَّهِ لَا تَرَجَّلْنَا لَهُ فَقَالَ لَهُمْ أَبُو هَاشِمٍ وَ اللَّهِ لَتَرَجَّلُنَّ لَهُ صَغَاراً وَ ذِلَّةً إِذَا رَأَيْتُمُوهُ فَمَا هُوَ إِلَّا أَنْ أَقْبَلَ وَ بَصُرُوا بِهِ فَتَرَجَّلَ لَهُ النَّاسُ كُلُّهُمْ

One of them said to the other, ‘Why did we stand for this boy and he^-asws is not our noble, nor our elder, nor our oldest, nor our learned?’ They said, ‘By Allah^-azwj! We did not stand for him^-asws!’ Abu Hashim said, ‘By Allah^-azwj! Standing for him^-asws when you saw him^-asws is belittling and a disgrace. It was not except that he^-asws came, and they sighted him^-asws, so the people stood on their feet, all of them’.

فَقَالَ لَهُمْ أَبُو هَاشِمٍ أَ لَيْسَ زَعَمْتُمْ أَنَّكُمْ لَا تَتَرَجَّلُونَ لَهُ فَقَالُوا وَ اللَّهِ مَا مَلَكْنَا أَنْفُسَنَا حَتَّى تَرَجَّلْنَا.

Abu Hashim said to them, ‘Are you claiming that you all did not stand for him^-asws?’ They said, ‘By Allah^-azwj! We could not control ourselves until we stood up on our feet’’.[20]

هو داود بن القاسم بن إسحاق بن عبد اللّه بن جعفر بن أبي طالب أبو هاشم الجعفرى- كان عظيم المنزلة عند الأئمّة عليهم السلام شريف القدر ثقة، من أصحاب الرضا و الجواد و الهادى و العسكريّ و صاحب الامر عليهم السلام

Note: He is Dawood Bin Al Qasim Bin Is’haq Bin Abdullah Bin Ja’far Bin Abu Talib Abu Hashim Al Ja’fari. He was of mighty status in the presence of the Imams^-asws, noble worth, trustworthy. He was from the companions of Al-Reza^-asws, and Al-Jawad^-asws, and Al-Hadi^-asws, and Al-Askari^-asws, and Master^-asws of the Command, may the greetings be upon them.

و له اخبار و مسائل، و له شعر جيد فيهم سكن بغداد و كان مقدما عند السلطان، و له كتاب روى عنه أحمد بن أبي عبد اللّه.

And for him there are Ahadeeth, and questions, and for him are good poems. He settled among them^-asws at Baghdad, and he was at the forefront in the presence of the sultan, and for him is a book reported from him by Ahmad Bin Abu Abdullah.

21- يج، الخرائج و الجرائح رُوِيَ‏ أَنَّ أَبَا هَاشِمٍ الْجَعْفَرِيَ‏ كَانَ مُنْقَطِعاً إِلَى أَبِي الْحَسَنِ بَعْدَ أَبِيهِ‏ أَبِي جَعْفَرٍ وَ جَدِّهِ الرِّضَا ع فَشَكَا إِلَى أَبِي الْحَسَنِ ع مَا يَلْقَى مِنَ الشَّوْقِ إِلَيْهِ إِذَا انْحَدَرَ مِنْ عِنْدِهِ إِلَى بَغْدَادَ

(The book) ‘Al Kharaij Wal Al Jaraih’ –

‘Abu Hashim Al-Ja’fari used to cut off (from others) to Abu Al-Hassan^-asws after his^-asws father^-asws Abu Ja’far^-asws, and his^-asws grandfather^-asws Al-Reza^-asws. He complained to Abu Al-Hassan^-asws of what he faced from the yearning to him^-asws when he had to go from his^-asws presence to Baghdad.

ثُمَّ قَالَ يَا سَيِّدِي ادْعُ اللَّهَ لِي فَرُبَّمَا لَمْ أَسْتَطِعْ رُكُوبَ الْمَاءِ فَسِرْتُ إِلَيْكَ عَلَى الظَّهْرِ وَ مَا لِي مَرْكُوبٌ سِوَى بِرْذَوْنِي هَذَا عَلَى ضَعْفِهِ فَادْعُ اللَّهَ أَنْ يُقَوِّيَنِي عَلَى زِيَارَتِكَ

Then he said, ‘O my Master^-asws! Supplicate to Allah^-azwj for me. Sometimes I am not able to sail the water (sea), so I come to you^-asws upon the surface (land), and there is no ride for me besides this worn-out horse of mine upon its weakness. Supplicate to Allah^-azwj to Strengthen me upon visiting you^-asws’.

فَقَالَ قَوَّاكَ اللَّهُ يَا أَبَا هَاشِمٍ وَ قَوَّى بِرْذَوْنَكَ

He^-asws said: ‘May Allah^-azwj Strengthen you, O Abu Hashim, and Strengthen your horse!’

قَالَ الرَّاوِي وَ كَانَ أَبُو هَاشِمٍ يُصَلِّي الْفَجْرَ بِبَغْدَادَ وَ يَسِيرُ عَلَى ذَلِكَ الْبِرْذَوْنِ فَيُدْرِكُ الزَّوَالَ مِنْ يَوْمِهِ ذَلِكَ فِي عَسْكَرِ سُرَّ مَنْ رَأَى وَ يَعُودُ مِنْ يَوْمِهِ إِلَى بَغْدَادَ إِذَا شَاءَ عَلَى ذَلِكَ الْبِرْذَوْنِ فَكَانَ هَذَا مِنْ أَعْجَبِ الدَّلَائِلِ الَّتِي شُوهِدَتْ‏.

The reporter said, ‘And Abu Hashim used to pray Al-Fajr Salat at Baghdad and travel upon that horse and come across the midday of that day of his in Askar Surmanray, and he would return from his day to Baghdad when he so desired, upon that horse. So this was from the strange evidence which were witnessed’’.[21]

22- يج، الخرائج و الجرائح رُوِيَ عَنْ يَحْيَى بْنِ زَكَرِيَّا الْخُزَاعِيِّ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: خَرَجْتُ مَعَ أَبِي الْحَسَنِ ع إِلَى ظَاهِرِ سُرَّ مَنْ رَأَى يَتَلَقَّى بَعْضَ الْقَادِمِينَ فَأَبْطَئُوا فَطُرِحَ لِأَبِي الْحَسَنِ ع غَاشِيَةُ السَّرْجِ فَجَلَسَ عَلَيْهَا وَ نَزَلْتُ عَنْ دَابَّتِي وَ جَلَسْتُ بَيْنَ يَدَيْهِ وَ هُوَ يُحَدِّثُنِي

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Yahya Bin Zakariya Al Khuzaie, from Abu Hashim Al Ja’fari who said,

‘I went out with Abu Al-Hassan^-asws to the back of Surmanray to receive some of the arrivals. They were delayed. I dropped the saddle blanket for Abu Al-Hassan^-asws, and he^-asws sat upon it, and I descended from my animal and sat in front of him^-asws, and he^-asws narrated to me.

فَشَكَوْتُ إِلَيْهِ قِصَرَ يَدِي وَ ضِيقَ حَالِي فَأَهْوَى بِيَدِهِ إِلَى رَمْلٍ كَانَ عَلَيْهِ جَالِساً فَنَاوَلَنِي مِنْهُ كَفّاً وَ قَالَ اتَّسِعْ بِهَذَا يَا أَبَا هَاشِمٍ وَ اكْتُمْ مَا رَأَيْتَ فَخَبَأْتُهُ مَعِي وَ رَجَعْنَا فَأَبْصَرْتُهُ فَإِذَا هُوَ يَتَّقِدُ كَالنِّيرَانِ ذَهَباً أَحْمَرَ

I complained to him^-asws of my short hand and my constricted (financial) state. He^-asws gestured by his^-asws hand to sand which he^-asws was sitting upon and gave me a handful from it and said, ‘Be capacious with this, O Abu Hashim, and conceal what you see’. I hid it with me, and we returned. I saw it, and there, it was igniting like the first, red gold.

فَدَعَوْتُ صَائِغاً إِلَى مَنْزِلِي وَ قُلْتُ لَهُ اسْبُكْ لِي هَذِهِ السَّبِيكَةَ فَسَبَكَهَا وَ قَالَ لِي مَا رَأَيْتُ ذَهَباً أَجْوَدَ مِنْ هَذَا وَ هُوَ كَهَيْئَةِ الرَّمْلِ فَمِنْ أَيْنَ لَكَ هَذَا فَمَا رَأَيْتُ أَعْجَبَ مِنْهُ قُلْتُ كَانَ عِنْدِي قَدِيماً.

I called a goldsmith to my house and said to him, ‘Cast for me this as the ingot’. He cast it and said to me, ‘I have not seen any gold better than this, and it is as if it is the sand. From where is this for you. I have not seen any wonderous than it!’ I said, ‘It has been with me for long’’.[22]

– عم، إعلام الورى قَالَ ابْنُ عَيَّاشٍ وَ حَدَّثَنِي عَلِيُّ بْنُ مُحَمَّدٍ الْمُقْعَدُ عَنْ يَحْيَى بْنِ زَكَرِيَّا مِثْلَهُ وَ زَادَ فِي آخِرِهِ تَدَّخِرُهُ لَنَا عَجَائِزُنَا عَلَى طُولِ الْأَيَّامِ‏.

(The book) ‘I’lam Al Wara’ – Ibn Ayyash said, ‘And it is narrated to me by Ali Bin Muhammad Al Muq’ad, from Yahya Bin Zakariya,

‘Similar to it, and there is an increase in its end, ‘Treasure it for us^-asws, (for) our^-asws old age upon the long days’’.[23]

23- يج، الخرائج و الجرائح رُوِيَ عَنْ أَبِي يَعْقُوبَ قَالَ: رَأَيْتُ أَبَا الْحَسَنِ مَعَ أَحْمَدَ بْنِ الْخَصِيبِ يَتَسَايَرَانِ وَ قَدْ قَصَرَ عَنْهَا أَبُو الْحَسَنِ ع فَقَالَ لَهُ ابْنُ الْخَصِيبِ سِرْ فَقَالَ أَبُو الْحَسَنِ أَنْتَ الْمُقَدَّمُ

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Abu Yaqoub who said,

‘I saw Abu Al-Hassan^-asws with Ahmad Bin Al-Khaseyb, travelling, and Abu Al-Hassan^-asws was being lagging behind from it. Ibn Al-Khaseyb said to him^-asws, ‘Travel!’ Abu Al-Hassan^-asws said: ‘You go ahead’.

فَمَا لَبِثْنَا إِلَّا أَرْبَعَةَ أَيَّامٍ حَتَّى وُضِعَ الْوَهَقُ عَلَى سَاقِ ابْنِ الْخَصِيبِ وَ قُتِلَ- وَ قَدْ أَلَحَّ قَبْلَ هَذَا ابْنُ الْخَصِيبِ عَلَى أَبِي الْحَسَنِ فِي الدَّارِ الَّتِي نَزَلَهَا وَ طَالَبَهُ بِالانْتِقَالِ مِنْهَا وَ تَسْلِيمِهَا إِلَيْهِ فَقَالَ أَبُو الْحَسَنِ لَأَقْعُدَنَّ لَكَ مِنَ اللَّهِ مَقْعَداً لَا تَبْقَى لَكَ مَعَهُ بَاقِيَةٌ فَأَخَذَهُ اللَّهُ فِي تِلْكَ الْأَيَّامِ وَ قُتِلَ‏.

We did not wait except four days until the lasso was placed upon a leg of Ibn Al-Khaseyb and he was killed. And before that, Ibn Al-Khaseyb had insisted upon Abu Al-Hassan^-asws regarding the house which he^-asws had descended in and sought him^-asws to transfer from it and submit it to him. Abu Al-Hassan^-asws said: ‘I^-asws shall make such a seat to be for you from Allah^-azwj to sit, there will not remain for you any remainder with it’. Allah^-azwj Seized him during those days and he was killed’’.[24]

أحمد بن الخصيب كان من قوّاد المتوكل، و لما قتل المتوكل و قعد المنتصر مكانه استوزره و نفى عبد اللّه بن يحيى بن خاقان، و كانت مدة خلافة المنتصر ستة أشهر و يومين، و قيل ستة أشهر سواء

Note: Ahmad Bin Al-Khaseyb was from the procurers of Al-Mutawakkil, and when Al-Mutawakkil was killed and Al-Muntasir sat in his place, made him a minister and expelled Abdullah Bin Yahya Bin Khaqan, and the period of the caliphate of A- Muntasir was of six months and two days. And it is said six months complete.

فلما توفى دبر أحمد بن الخصيب حتّى اتفق الاتراك و الموالى على أن لا يتولى الخلافة أحد من ولد المتوكل لئلا يطلب منهم دم أبيه، فاجتمعوا على أحمد ابن محمّد بن المعتصم و هو المستعين فبايعوه في أواخر ربيع الأوّل من سنة ثمان و أربعين و مائتين.

When he died, Ahmad Bin Al-Khaseyb managed until the Turks and the loyalists concurred upon that no one from the sons of Al-Mutawakkil should be in charge of the caliphate lest he demands the blood of his father from them. So, they united upon Ahmad Ibn Muhammad Bin Al-Mutasin, and he is Al-Mustain, and they pledge allegiance to him at the end of Rabbi Al-Awwal of the year two hundred and forty-eight.

و قال صاحب الكامل: فى هذه السنة غضب الموالى على أحمد بن الخصيب في جمادى الآخرة و استصفى ماله و مال ولده و نفى الى قريطش.

And the author of ‘Al-Kamil’ – ‘In this year, the loyalists were angered upon Ahmad Bin Al-Khaseyb during Jamadi Al-Akher and confiscated his wealth, and wealth of his children, and expelled him to Qareytash.

فالظاهر على ما ذكرنا أن هذا كان في زمان المستعين قاله المؤلّف قدّس سرّه في مرآة العقول: ج 1 ص 418 و الرواية في الكافي ج 1 ص 501.

The apparent is upon what we mentioned that this happened during the era of Al-Mustain. The compiler said it in ‘Mirat Al-Uqool’ V 1 P 418, and the report in Al-Kafir V 1 P 560.

24- قب، المناقب لابن شهرآشوب أَبُو يَعْقُوبَ قَالَ: رَأَيْتُ مُحَمَّدَ بْنَ الْفَرَجِ يَنْظُرُ إِلَيْهِ أَبُو الْحَسَنِ ع نَظَراً شَافِياً فَاعْتَلَّ مِنَ الْغَدِ فَدَخَلْتُ عَلَيْهِ فَقَالَ إِنَّ أَبَا الْحَسَنِ ع قَدْ أَنْفَذَ إِلَيْهِ بِثَوْبٍ فَأَرَانِيهِ مُدَرَّجاً تَحْتَ ثِيَابِهِ قَالَ فَكُفِّنَ فِيهِ وَ اللَّهِ‏.

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub Abu Yaqoub who said,

‘I saw Muhammad Bin Al-Faraj, Abu Al-Hassan^-asws was looking at it with a curative look. He fell ill the next morning. I entered to see him. He said that Abu Al-Hassan^-asws had sent a cloth to him, and he showed it being wrapped under his clothes. He said, ‘By Allah^-azwj! I shall be enshrouded in it!’’[25]

25- يج، الخرائج و الجرائح رُوِيَ عَنْ مُحَمَّدِ بْنِ الْفَرَجِ أَنَّهُ قَالَ: إِنَّ أَبَا الْحَسَنِ كَتَبَ إِلَيَّ أَجْمِعْ أَمْرَكَ وَ خُذْ حِذْرَكَ

(The book) ‘Al Kharaij Wal Al Jaraih’ – It is reported from Muhammad Bin Al Faraj who said,

‘Abu Al-Hassan^-asws wrote to me: ‘Gather your affairs and take your precautions’.

قَالَ فَأَنَا فِي جَمْعِ أَمْرِي لَسْتُ أَدْرِي مَا الَّذِي أَرَادَ فِيمَا كَتَبَ بِهِ إِلَيَّ حَتَّى وَرَدَ عَلَيَّ رَسُولٌ حَمَلَنِي مِنْ مِصْرَ مُقَيَّداً مُصَفَّداً بِالْحَدِيدِ وَ ضَرَبَ عَلَى كُلِّ مَا أَمْلِكُ فَمَكَثْتُ فِي السِّجْنِ ثَمَانِيَ سِنِينَ ثُمَّ وَرَدَ عَلَيَّ كِتَابٌ مِنْ أَبِي الْحَسَنِ ع وَ أَنَا فِي الْحَبْسِ لَا تَنْزِلْ فِي نَاحِيَةِ الْجَانِبِ الْغَرْبِيِّ

He (the narrator) said, ‘I, in the entirety of my affairs, didn’t know what he^-asws intended regarding what he^-asws had written with to me, until a messenger arrived to me to carry me from the city handcuffed, shackled in iron, and he struck upon all what I owned. I remained in the prison for eight years. Then a letter arrived to me from Abu Al-Hassan^-asws while I was in prison: ‘Do not descend in an area of the western side’.

فَقَرَأْتُ الْكِتَابَ فَقُلْتُ فِي نَفْسِي يَكْتُبُ إِلَيَّ أَبُو الْحَسَنِ ع بِهَذَا وَ أَنَا فِي الْحَبْسِ إِنَّ هَذَا لَعَجِيبٌ فَمَا مَكَثْتُ إِلَّا أَيَّاماً يَسِيرَةً حَتَّى أُفْرِجَ عَنِّي وَ حُلَّتْ قُيُودِي وَ خُلِّيَ سَبِيلِي وَ لَمَّا رَجَعَ إِلَى الْعِرَاقِ لَمْ يَقِفْ بِبَغْدَادَ لِمَا أَمَرَهُ أَبُو الْحَسَنِ ع وَ خَرَجَ إِلَى سُرَّ مَنْ رَأَى

I read the letter. I said within myself, ‘Abu Al-Hassan^-asws is writing to me with this, and I am in prison! This is strange!’ I did not wait except a few days until I was relieved and released. I was summoned and my way was freed. And when I returned to Al-Iraq, I did not pause at Baghdad due to what Abu Al-Hassan^-asws had instructed and went out to Surmanray.

قَالَ فَكَتَبْتُ إِلَيْهِ بَعْدَ خُرُوجِي أَسْأَلُهُ أَنْ يَسْأَلَ اللَّهَ لِيَرُدَّ عَلَيَّ ضِيَاعِي فَكَتَبَ إِلَيَّ سَوْفَ يُرَدُّ عَلَيْكَ وَ مَا يَضُرُّكَ أَنْ لَا تُرَدَّ عَلَيْكَ

He (the narrator) said, ‘I wrote to him^-asws after my exit asking him^-asws to ask Allah^-azwj to return my estates to me. He^-asws wrote to me: ‘Soon it would be returned to you, and it will not harm you if it is not returned to you’.

قَالَ عَلِيُّ بْنُ مُحَمَّدٍ النَّوْفَلِيُّ فَلَمَّا شَخَصَ مُحَمَّدُ بْنُ الْفَرَجِ إِلَى الْعَسْكَرِ كَتَبَ لَهُ‏ بِرَدِّ ضِيَاعِهِ فَلَمْ يَصِلِ الْكِتَابُ إِلَيْهِ حَتَّى مَاتَ‏.

Ali Bin Muhammad Al-Nowfaly said, ‘When Muhammad Bin Al-Faraj was summoned to Al-Askar, it was written for him with the return of his estates. But the letter did not arrive to him until he died’’.[26]

عم، إعلام الورى‏ شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِ‏ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ النَّوْفَلِيِّ عَنْ مُحَمَّدِ بْنِ الْفَرَجِ‏ مِثْلَهُ ثُمَّ قَالَ قَالَ عَلِيُّ بْنُ مُحَمَّدٍ النَّوْفَلِيُّ كَتَبَ أَحْمَدُ بْنُ الْخَصِيبِ إِلَى مُحَمَّدِ بْنِ الْفَرَجِ‏ بِالْخُرُوجِ إِلَى الْعَسْكَرِ فَكَتَبَ إِلَى أَبِي الْحَسَنِ ع يُشَاوِرُهُ فَكَتَبَ إِلَيْهِ أَبُو الْحَسَنِ ع اخْرُجْ فَإِنَّ فِيهِ فَرَجَكَ إِنْ شَاءَ اللَّهُ فَخَرَجَ فَلَمْ يَلْبَثْ إِلَّا يَسِيراً حَتَّى مَاتَ‏.

(The books) ‘I’lam Al Wara’, (and) ‘Al Irshad’ – Ibn Qawlawiya, from Al Kulayni, from Al-Husayn Bin Muhammad, from Al Moalla, from Ahmad Bin Muhammad Bin Abdullah, from Ali Bin Muhammad Bin Al Nowfaly, from Muhammad Bin Al Faraj –

‘Similar to it. Then he said, ‘Ali Bin Muhammad Al-Nowfaly said, ‘Ahmad Bin Al-Khaseyb wrote to Muhammad Bin Al-Faraj with the going out to Al-Askar. He wrote to Abu Al-Hassan^-asws to consult him^-asws. Abu Al-Hassan^-asws wrote to him: ‘Go out for there would be your relief in it if Allah^-azwj so Desires’. He went out, and he did not wait except a little until he died’’.[27]

26- يج، الخرائج و الجرائح حَدَثَ جَمَاعَةٌ مِنْ أَهْلِ أَصْفَهَانَ مِنْهُمْ أَبُو الْعَبَّاسِ أَحْمَدُ بْنُ النَّضْرِ وَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلَوِيَّةَ قَالُوا كَانَ بِأَصْفَهَانَ رَجُلٌ يُقَالُ لَهُ عَبْدُ الرَّحْمَنِ وَ كَانَ شِيعِيّاً قِيلَ لَهُ مَا السَّبَبُ الَّذِي أَوْجَبَ عَلَيْكَ الْقَوْلَ بِإِمَامَةِ عَلِيٍّ النَّقِيِّ دُونَ غَيْرِهِ مِنْ أَهْلِ الزَّمَانِ

(The book) ‘Al Karaij Wa Al Jaraih’ – It is narrated by a group from the people of Isfahan, from them being Abu Al Abbas Ahmad Bin Al Nazar and Abu Ja’far Muhammad Bin Alawiya, they said,

‘There was a man at Isfahan call Abdul Rahman, and he was a Shia. It was said to him, ‘What is the reach which obligated upon you to be saying (believing) with the Imamate of Ali Naqi^-asws besides others from the people of the time?’

قَالَ شَاهَدْتُ مَا أَوْجَبَ عَلَيَّ وَ ذَلِكَ أَنِّي كُنْتُ رَجُلًا فَقِيراً وَ كَانَ لِي لِسَانٌ وَ جُرْأَةٌ فَأَخْرَجَنِي أَهْلُ أَصْفَهَانَ سَنَةً مِنَ السِّنِينَ مَعَ قَوْمٍ آخَرِينَ إِلَى بَابِ الْمُتَوَكِّلِ مُتَظَلِّمِينَ‏

He said, ‘I witnessed what obligated upon me, and that it, I was a poor man and there was a tongue (language) for me and the boldness. One year from the years, the people of Isfahan took me out with other people to the door of Al-Mutawakkil, aggrieved.

فَكُنَّا بِبَابِ الْمُتَوَكِّلِ يَوْماً إِذَا خَرَجَ الْأَمْرُ بِإِحْضَارِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الرِّضَا ع فَقُلْتُ لِبَعْضِ مَنْ حَضَرَ مَنْ هَذَا الرَّجُلُ الَّذِي قَدْ أُمِرَ بِإِحْضَارِهِ فَقِيلَ هَذَا رَجُلٌ عَلَوِيٌّ تَقُولُ الرَّافِضَةُ بِإِمَامَتِهِ

We were at the door of Al-Mutawakkil one day when the order came with presenting Ali^-asws Bin Muhammad^-asws Bin Al-Reza^-asws. I said to the someone who was present, ‘Who is this man there is an order with presenting him^-asws?’ It was said, ‘This is an Alawite man saying the rejection (Al-Rafiziya) by his^-asws imamate’.

ثُمَّ قَالَ وَ يُقَدَّرُ أَنَّ الْمُتَوَكِّلَ يُحْضِرُهُ لِلْقَتْلِ فَقُلْتُ- لَا أَبْرَحُ مِنْ هَاهُنَا حَتَّى أَنْظُرَ إِلَى هَذَا الرَّجُلِ أَيُّ رَجُلٍ هُوَ

Then he said, ‘And is Al-Mutawakkil able upon presenting him^-asws for the killing?’ I said, ‘I will not depart from over here until I look at this man, which man is he?’

قَالَ فَأَقْبَلَ رَاكِباً عَلَى فَرَسٍ وَ قَدْ قَامَ النَّاسُ يَمْنَةَ الطَّرِيقِ وَ يَسْرَتَهَا صَفَّيْنِ يَنْظُرُونَ إِلَيْهِ فَلَمَّا رَأَيْتُهُ وَقَعَ حُبُّهُ فِي قَلْبِي فَجَعَلْتُ أَدْعُو فِي نَفْسِي بِأَنْ يَدْفَعَ اللَّهُ عَنْهُ شَرَّ الْمُتَوَكِّلِ

He (the narrator) said, ‘He came riding upon a horse, and the people were standing on the right of the road and its left, in two rows, looking at him^-asws. When I saw him^-asws, love for him^-asws occurred in my heart, so I went supplicating within myself that Allah^-azwj should Repel the evil of Al-Mutawakkil away from him^-asws.

فَأَقْبَلَ يَسِيرُ بَيْنَ النَّاسِ وَ هُوَ يَنْظُرُ إِلَى عُرْفِ دَابَّتِهِ لَا يَنْظُرُ يَمْنَةً وَ لَا يَسْرَةً وَ أَنَا دَائِمُ الدُّعَاءِ فَلَمَّا صَارَ إِلَيَّ أَقْبَلَ بِوَجْهِهِ إِلَيَّ وَ قَالَ اسْتَجَابَ اللَّهُ دُعَاءَكَ وَ طَوَّلَ عُمُرَكَ وَ كَثَّرَ مَالَكَ وَ وُلْدَكَ

He^-asws came a little between the people and he^-asws was looking to the mane of his^-asws animal, neither looking right nor left, and I was supplicating constantly. When he^-asws came towards me, he^-asws turned with his^-asws face to me and said: ‘May Allah^-azwj Answer your supplication and prolong your age and amplify your wealth and your children’.

قَالَ فَارْتَعَدْتُ وَ وَقَعْتُ بَيْنَ أَصْحَابِي فَسَأَلُونِي وَ هُمْ يَقُولُونَ مَا شَأْنُكَ فَقُلْتُ خَيْرٌ وَ لَمْ أُخْبِرْ بِذَلِكَ

He (the narrator) said, ‘I trembled and fell between my companions. They asked me, and they were saying, ‘What is your concern?’ I said, ‘Good’. And I did not inform (them) with that.

فَانْصَرَفْنَا بَعْدَ ذَلِكَ إِلَى أَصْفَهَانَ فَفَتَحَ اللَّهُ عَلَيَّ وُجُوهاً مِنَ الْمَالِ حَتَّى أَنَا الْيَوْمَ أُغْلِقُ بَابِي عَلَى مَا قِيمَتُهُ أَلْفُ أَلْفِ دِرْهَمٍ سِوَى مَالِي خَارِجَ دَارِي وَ رُزِقْتُ عَشَرَةً مِنَ الْأَوْلَادِ وَ قَدْ بَلَغْتُ الْآنَ مِنْ عُمُرِي نَيِّفاً وَ سَبْعِينَ سَنَةً وَ أَنَا أَقُولُ بِإِمَامَةِ الرَّجُلِ عَلَى الَّذِي عَلِمَ مَا فِي قَلْبِي وَ اسْتَجَابَ اللَّهُ دُعَاءَهُ فِيَّ وَ لِي.

We left after that to go to Isfahan. Allah^-azwj Opened aspect of the wealth upon me to the extent that today I have locked my door upon what its values is a million Dirhams, besides my wealth which is outside my house, and I have been Graced with ten children, and today my age has reached more than seventy years, and I am saying with the Imamate of the man upon that which he^-asws knew what was in my heart, and Allah^-azwj had Answered his^-asws supplication regarding me and for me’’.[28]

27- يج، الخرائج و الجرائح رُوِيَ عَنْ يَحْيَى بْنِ هَرْثَمَةَ قَالَ: دَعَانِي الْمُتَوَكِّلُ قَالَ اخْتَرْ ثَلَاثَمِائَةِ رَجُلٍ مِمَّنْ تُرِيدُ وَ اخْرُجُوا إِلَى الْكُوفَةِ فَخَلِّفُوا أَثْقَالَكُمْ فِيهَا وَ اخْرُجُوا إِلَى طَرِيقِ الْبَادِيَةِ إِلَى الْمَدِينَةِ فَأَحْضِرُوا عَلِيَّ بْنَ مُحَمَّدِ بْنِ الرِّضَا إِلَى عِنْدِي مُكَرَّماً مُعَظَّماً مُبَجَّلًا

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported fromYahya Bin Harsama who said,

‘Al-Mutawakkil summoned me. He said, ‘Choose three hundred men from the ones you want and go out to Al-Kufa and leave behind your loads therein, and go out to the road of the valleys to Al-Medina and present Ali^-asws bin Muhammad^-asws Bin Al-Reza^-asws to be in my presence, honourably, revering, with glory’.

قَالَ فَفَعَلْتُ وَ خَرَجْنَا وَ كَانَ فِي أَصْحَابِي قَائِدٌ مِنَ الشُّرَاةِ وَ كَانَ لِي كَاتِبٌ يَتَشَيَّعُ وَ أَنَا عَلَى مَذْهَبِ الْحَشْوِيَّةِ وَ كَانَ ذَلِكَ الشَّارِيُّ يُنَاظِرُ ذَلِكَ الْكَاتِبَ وَ كُنْتُ أَسْتَرِيحُ إِلَى مُنَاظَرَتِهِمَا لِقَطْعِ الطَّرِيقِ

He (the narrator) said, ‘I did so, and we went out, and there was a guide from the Kharijites among my companions, and there was a Shia scribe for me, and I was upon the doctrine of Al-Hashawiya, and that Kharijites used to debate with that scribe, and I used to be at rest to their debates in order to cut the road.

فَلَمَّا صِرْنَا إِلَى وَسَطِ الطَّرِيقِ قَالَ الشَّارِيُّ لِلْكَاتِبِ أَ لَيْسَ مِنْ قَوْلِ صَاحِبِكُمْ عَلِيِّ بْنِ أَبِي طَالِبٍ أَنَّهُ لَيْسَ مِنَ الْأَرْضِ بُقْعَةٌ إِلَّا وَ هِيَ قَبْرٌ أَوْ سَيَكُونُ قَبْراً فَانْظُرْ إِلَى هَذِهِ التُّرْبَةِ أَيْنَ مَنْ يَمُوتُ فِيهَا حَتَّى يَمْلَأَهَا اللَّهُ قُبُوراً كَمَا يَزْعُمُونَ

When we came to the middle of the road, the policeman said to the scribe, ‘Isn’t it from the word of your Master Ali^-aswsBin Abu Talib^-asws that there isn’t any spot from the earth, except and it is a grave or will be a grave? Look at this soil (desert)! Where are the ones who would be dying in it until Allah^-azwj Fills it with graves, like what is being alleged?’

قَالَ: فَقُلْتُ لِلْكَاتِبِ هَذَا مِنْ قَوْلِكُمْ قَالَ نَعَمْ قُلْتُ صَدَقَ أَيْنَ يَمُوتُ فِي هَذِهِ التُّرْبَةِ الْعَظِيمَةِ حَتَّى يَمْتَلِئَ قُبُوراً وَ تَضَاحَكْنَا سَاعَةً إِذَا انْخَذَلَ الْكَاتِبُ فِي أَيْدِينَا

He (the narrator) said, ‘I said to the scribe, ‘This is from your words’. He said, ‘Yes’. I said, ‘He speaks the truth. Where will they be dying in this large desert until it would be filled with graves?’ And we laughed for a while. Then the scribe was disheartened in our hands.

قَالَ وَ سِرْنَا حَتَّى دَخَلْنَا الْمَدِينَةَ فَقَصَدْتُ بَابَ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الرِّضَا ع فَدَخَلْتُ عَلَيْهِ فَقَرَأَ كِتَابَ الْمُتَوَكِّلِ فَقَالَ انْزِلُوا وَ لَيْسَ مِنْ جِهَتِي خِلَافٌ

He (the narrator) said, ‘And we travelled until we entered Al-Medina. I aimed to the door of Abu Al-Hassan Ali^-asws Bin Muhammad^-asws Bin Al-Reza^-asws. I entered to see him^-asws. He^-asws read the letter of Al-Mutawakkil. He^-asws said: ‘Descend, and I^-asws won’t be opposing from my^-asws going’.

قَالَ فَلَمَّا صِرْتُ إِلَيْهِ مِنَ الْغَدِ وَ كُنَّا فِي تَمُّوزَ أَشَدَّ مَا يَكُونُ مِنَ الْحَرِّ فَإِذَا بَيْنَ يَدَيْهِ خَيَّاطٌ وَ هُوَ يَقْطَعُ مِنْ ثِيَابٍ غِلَاظٍ خَفَاتِينَ لَهُ- وَ لِغِلْمَانِهِ ثُمَّ قَالَ لِلْخَيَّاطِ اجْمَعْ عَلَيْهَا جَمَاعَةً مِنَ الْخَيَّاطِينَ وَ اعْمِدْ عَلَى الْفَرَاغِ مِنْهَا يَوْمَكَ هَذَا وَ بَكِّرْ بِهَا إِلَيَّ فِي هَذَا الْوَقْتِ

He (the narrator) said, ‘When I came to his^-asws (presence) the next morning, and we were in July, as severe as could be from the heat, and there was a tailor in front of him^-asws cutting our two thick coats for him^-asws and for his^-asws slave. Then he^-asws said to the tailor, ‘Gather upon it a group of tailors and deliberate upon being free from it in this day of yours, and come early morning with it to me^-asws at this time’.

ثُمَّ نَظَرَ إِلَيَّ وَ قَالَ يَا يَحْيَى اقْضُوا وَطَرَكُمْ مِنَ الْمَدِينَةِ فِي هَذَا الْيَوْمِ وَ اعْمِدْ عَلَى الرَّحِيلِ غَداً فِي هَذَا الْوَقْتِ

Then he^-asws looked at me and said: ‘O Yahya! Spend your time in Al-Medina during this day and deliberate upon the departure tomorrow morning at this time’.

قَالَ فَخَرَجْتُ مِنْ عِنْدِهِ وَ أَنَا أَتَعَجَّبُ مِنَ الْخَفَاتِينِ وَ أَقُولُ فِي نَفْسِي نَحْنُ فِي تَمُّوزَ وَ حَرِّ الْحِجَازِ وَ إِنَّمَا بَيْنَنَا وَ بَيْنَ الْعِرَاقِ مَسِيرَةُ عَشَرَةِ أَيَّامٍ فَمَا يَصْنَعُ بِهَذِهِ الثِّيَابِ

He (the narrator) said, ‘I went out from his^-asws presence and I was surprised from the two coats, and I said within myself, ‘We are in July and the heat of Al-Hijaz, and rather between us and Al-Iraq there is a travel distance of ten days. What will he^-asws do with these (thick) clothes?’

ثُمَّ قُلْتُ فِي نَفْسِي هَذَا رَجُلٌ لَمْ يُسَافِرْ وَ هُوَ يُقَدِّرُ أَنَّ كُلَّ سَفَرٍ يُحْتَاجُ فِيهِ إِلَى مِثْلِ هَذِهِ الثِّيَابِ وَ الْعَجَبُ مِنَ الرَّافِضَةِ حَيْثُ يَقُولُونَ بِإِمَامَةِ هَذَا مَعَ فَهْمِهِ هَذَا

Then I said within myself, ‘This man^-asws has not travelled, and he^-asws is able upon every journey being needy in it to the likes of these clothes, and the surprise is from the Rafizites (Shias) where they are saying (believing) with the Imamate of this one^-asws, along with this understanding of his^-asws’.

فَعُدْتُ إِلَيْهِ فِي الْغَدِ فِي ذَلِكَ الْوَقْتِ فَإِذَا الثِّيَابُ قَدْ أُحْضِرَتْ فَقَالَ لِغِلْمَانِهِ ادْخُلُوا وَ خُذُوا لَنَا مَعَكُمْ لَبَابِيدَ وَ بَرَانِسَ ثُمَّ قَالَ ارْحَلْ يَا يَحْيَى فَقُلْتُ فِي نَفْسِي هَذَا أَعْجَبُ مِنَ الْأَوَّلِ أَ يَخَافُ أَنْ يَلْحَقَنَا الشِّتَاءُ فِي الطَّرِيقِ حَتَّى أَخَذَ مَعَهُ اللَّبَابِيدَ وَ الْبَرَانِسَ

I returned to him^-asws in the morning during that time, and there, the clothes had been presented. He^-asws said to his^-asws slave: ‘Enter and take the coats and the caps for us’. Then he^-asws said: ‘Depart, O Yahya!’ I said within myself, ‘This is strange from the beginning. Is he^-asws fearing that the winter would be facing us in the road until he^-asws is taking the (thick) coats and the caps with him^-asws?’

فَخَرَجْتُ وَ أَنَا أَسْتَصْغِرُ فَهْمَهُ فَعَبَرْنَا حَتَّى إِذَا وَصَلْنَا ذَلِكَ الْمَوْضِعَ الَّذِي وَقَعَتِ الْمُنَاظَرَةُ فِي الْقُبُورِ ارْتَفَعَتْ سَحَابَةٌ وَ اسْوَدَّتْ وَ أَرْعَدَتْ وَ أَبْرَقَتْ حَتَّى إِذَا صَارَتْ عَلَى رُءُوسِنَا أَرْسَلَتْ عَلَيْنَا بَرَداً مِثْلَ الصُّخُورِ وَ قَدْ شَدَّ عَلَى نَفْسِهِ وَ عَلَى غِلْمَانِهِ الْخَفَاتِينَ وَ لَبِسُوا اللَّبَابِيدَ وَ الْبَرَانِسَ

I went out and I was belittling his^-asws understanding. We crossed until we arrived to that place in which the debate had occurred regarding the graves. A cloud rose and it darkened, and there was thunder and lightning until it came upon our heads, it sent hailstorms upon us like the rocks, and he^-asws had tied upon himself^-asws and upon his^-asws slave, the two thick coats and had worn the coats and the caps.

‏ قَالَ لِغِلْمَانِهِ ادْفَعُوا إِلَى يَحْيَى لُبَّادَةً وَ إِلَى الْكَاتِبِ بُرْنُساً وَ تَجَمَّعْنَا وَ الْبَرَدُ يَأْخُذُنَا حَتَّى قَتَلَ مِنْ أَصْحَابِي ثَمَانِينَ رَجُلًا وَ زَالَتْ وَ رَجَعَ الْحَرُّ كَمَا كَانَ

He^-asws said to his^-asws slave: ‘Hand a coat to Yahya and a cap to the scribe!’ And we came close together, and the hailstorm was hitting us until eighty men from my companions were killed, and it declined, and the heat returned like what it had been.

فَقَالَ لِي يَا يَحْيَى أَنْزِلْ مَنْ بَقِيَ مِنْ أَصْحَابِكَ لِيَدْفَنَ مَنْ قَدْ مَاتَ مِنْ أَصْحَابِكَ فَهَكَذَا يَمْلَأُ اللَّهُ الْبَرِّيَّةَ قُبُوراً

He^-asws said to me: ‘O Yahya, descend! The ones from your companion who remains, let him bury the ones from your companions who have died, over here. Like this Allah^-azwj Fills upon the desert with graves’.

قَالَ فَرَمَيْتُ نَفْسِي عَنْ دَابَّتِي وَ عَدَوْتُ إِلَيْهِ وَ قَبَّلْتُ رِكَابَهُ وَ رِجْلَهُ وَ قُلْتُ أَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ أَنَّكُمْ خُلَفَاءُ اللَّهِ فِي أَرْضِهِ وَ قَدْ كُنْتُ كَافِراً وَ إِنَّنِي الْآنَ قَدْ أَسْلَمْتُ عَلَى يَدَيْكَ يَا مَوْلَايَ

He (the narrator) said, ‘I threw myself from my animal and ran towards him^-asws and kissed his^-asws ride and his^-asws leg, and I said, ‘I testify that there is no god except Allah^-azwj and Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww, and you (Imams^-asws) are caliphs of Allah^-azwj in His^-azwj earth. And I had been a Kafir, and now I have become a Muslims upon your^-asws hands, O my Master^-asws!’

قَالَ يَحْيَى وَ تَشَيَّعْتُ وَ لَزِمْتُ خِدْمَتَهُ إِلَى أَنْ مَضَى‏.

Yahya said, ‘I became a Shias and necessitated his^-asws service until he^-asws passed away’’.[29]

28- يج، الخرائج و الجرائح رَوَى هِبَةُ اللَّهِ بْنُ أَبِي مَنْصُورٍ الْمَوْصِلِيُّ أَنَّهُ‏ كَانَ بِدِيَارِ رَبِيعَةَ كَاتِبٌ نَصْرَانِيٌّ وَ كَانَ مِنْ أَهْلِ كَفَرْتُوثَا- يُسَمَّى يُوسُفَ بْنَ يَعْقُوبَ وَ كَانَ بَيْنَهُ وَ بَيْنَ وَالِدِي صَدَاقَةٌ

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Hibtullah Bin Abu Mansour Al Mowsily,

‘There was a Christian scribe at the house of Rabie named as Yusuf Bin Yaqoub, and he was from the people of (Palestinian town of) Kafartusa, and there was friendship between him and my father.

قَالَ فَوَافَى فَنَزَلَ عِنْدَ وَالِدِي فَقَالَ لَهُ مَا شَأْنُكَ قَدِمْتَ فِي هَذَا الْوَقْتِ قَالَ دُعِيتُ إِلَى حَضْرَةِ الْمُتَوَكِّلِ وَ لَا أَدْرِي مَا يُرَادُ مِنِّي إِلَّا أَنِّي اشْتَرَيْتُ نَفْسِي مِنَ اللَّهِ بِمِائَةِ دِينَارٍ وَ قَدْ حَمَلْتُهَا لِعَلِيِّ بْنِ مُحَمَّدِ بْنِ الرِّضَا ع مَعِي فَقَالَ لَهُ وَالِدِي قَدْ وُفِّقْتَ فِي هَذَا

He (the narrator) said, ‘He arrived and descended with my father. He said to him, ‘What is your concern, you arrived at this time?’ He said, ‘I have been summoned to the presence of Al-Mutawakkil, and I don’t know what is being intended from me, except that I had bought my soul from Allah^-azwj for a hundred Dinars and am carrying it with me to Ali^-asws Bin Muhammad^-asws Bin Al-Reza^-asws’. My father said to him, ‘You have succeeded in this’.

قَالَ وَ خَرَجَ إِلَى حَضْرَةِ الْمُتَوَكِّلِ وَ انْصَرَفَ إِلَيْنَا بَعْدَ أَيَّامٍ قَلَائِلَ فَرِحاً مُسْتَبْشِراً فَقَالَ لَهُ وَالِدِي حَدِّثْنِي حَدِيثَكَ قَالَ صِرْتُ إِلَى سُرَّ مَنْ رَأَى وَ مَا دَخَلْتُهَا قَطُّ فَنَزَلْتُ فِي دَارٍ وَ قُلْتُ أُحِبُّ أَنْ أُوصِلَ الْمِائَةَ إِلَى ابْنِ الرِّضَا ع قَبْلَ‏ مَصِيرِي إِلَى بَابِ الْمُتَوَكِّلِ وَ قَبْلَ أَنْ يَعْرِفَ أَحَدٌ قُدُومِي

He (the narrator) said, ‘And he went out to the presence of Al-Mutawakkil, and he left to come to us after a few days, happy, rejoicing. My father said to him, ‘Narrate your narration to me’. He said, ‘I went to Surmanray, and I did not enter it at all, and I descended in a house, and said, ‘I would love it to deliver the hundred (Dinars) to Al-Reza^-asws, before my going to the door of Al-Mutawakkil, and before anyone comes to know of my arrival’.

قَالَ فَعَرَفْتُ أَنَّ الْمُتَوَكِّلَ قَدْ مَنَعَهُ مِنَ الرُّكُوبِ وَ أَنَّهُ مُلَازِمٌ لِدَارِهِ فَقُلْتُ كَيْفَ أَصْنَعُ رَجُلٌ نَصْرَانِيٌّ يَسْأَلُ عَنْ دَارِ ابْنِ الرِّضَا لَا آمَنُ أَنْ يُبْدَرَ بِي فَيَكُونُ ذَلِكَ زِيَادَةً فِيمَا أُحَاذِرُهُ

He (the narrator) said, ‘I recognised that Al-Mutawakkil had prohibited him^-asws from the riding, and he^-asws should stayed in his^-asws house (imposed house arrest). I said, ‘How can I, being a Christian man, suppose to ask about the house of Ibn Al-Reza^-asws? There is no safety from him (Al-Mutawakkil) rushing with me, so that would be an increase in what I have been cautious of’.

قَالَ فَفَكَّرْتُ سَاعَةً فِي ذَلِكَ فَوَقَعَ فِي قَلْبِي أَنْ أَرْكَبَ حِمَارِي وَ أَخْرُجَ فِي الْبَلَدِ وَ لَا أَمْنَعَهُ مِنْ حَيْثُ يَذْهَبُ لَعَلِّي أَقِفُ عَلَى مَعْرِفَةِ دَارِهِ مِنْ غَيْرِ أَنْ أَسْأَلَ أَحَداً

He (the narrator) said, ‘I thought for a while regarding that. It occurred in my heart that I should ride my donkey and go out in the city, and not prevent it from wherever it goes, perhaps I would pause upon recognising his^-asws door from without having asked anyone’.

قَالَ فَجَعَلْتُ الدَّنَانِيرَ فِي كَاغَذَةٍ وَ جَعَلْتُهَا فِي كُمِّي وَ رَكِبْتُ فَكَانَ الْحِمَارُ يَتَخَرَّقُ الشَّوَارِعَ وَ الْأَسْوَاقَ يَمُرُّ حَيْثُ يَشَاءُ إِلَى أَنْ صِرْتُ إِلَى بَابِ دَارٍ فَوَقَفَ الْحِمَارُ فَجَهَدْتُ أَنْ يَزُولَ فَلَمْ يَزُلْ فَقُلْتُ لِلْغُلَامِ سَلْ لِمَنْ هَذِهِ الدَّارُ فَقِيلَ هَذِهِ دَارُ ابْنِ الرِّضَا فَقُلْتُ اللَّهُ أَكْبَرُ دَلَالَةٌ وَ اللَّهِ مُقْنِعَةٌ

He (the narrator) said, ‘I made the Dinars to be in a paper and made it to be in my sleeve, and I rode. The donkey went through the streets and the markets, passing by wherever it so desired until it came to the door of a house. The donkey paused. I struggled for it to move, but it did not move. I said to the slave, ‘Ask, whose house is this?’ It was said, ‘This is the house of Ibn Al-Reza^-asws’. I said, ‘Allah^-azwj is the Greatest! By Allah^-azwj it’s an evidence upon certainty’.

قَالَ وَ إِذَا خَادِمٌ أَسْوَدُ قَدْ خَرَجَ فَقَالَ أَنْتَ يُوسُفُ بْنُ يَعْقُوبَ قُلْتُ نَعَمْ قَالَ انْزِلْ فَنَزَلْتُ فَأَقْعَدَنِي فِي الدِّهْلِيزِ فَدَخَلَ فَقُلْتُ فِي نَفْسِي هَذِهِ دَلَالَةٌ أُخْرَى مِنْ أَيْنَ عَرَفَ هَذَا الْغُلَامُ اسْمِي وَ لَيْسَ فِي هَذَا الْبَلَدِ مَنْ يَعْرِفُنِي وَ لَا دَخَلْتُهُ قَطُّ

He (the narrator) said, ‘And there was a black servant coming out. He said, ‘Are you Yusuf Bin Yaqoub?’ I said, ‘Yes’. He said, ‘Descend!’ I descended, and he seated me in the corridor. I said within myself, ‘This is another evidence. From where did this slave know my name, and there isn’t anyone in this city who knows me, nor have I entered it at all?’

قَالَ- فَخَرَجَ الْخَادِمُ فَقَالَ مِائَةُ دِينَارٍ الَّتِي فِي كُمِّكَ فِي الْكَاغَذِ هَاتِهَا فَنَاوَلْتُهُ إِيَّاهَا قُلْتُ وَ هَذِهِ ثَالِثَةٌ ثُمَّ رَجَعَ إِلَيَّ وَ قَالَ ادْخُلْ فَدَخَلْتُ إِلَيْهِ وَ هُوَ فِي مَجْلِسِهِ وَحْدَهُ فَقَالَ يَا يُوسُفُ مَا آنَ لَكَ فَقُلْتُ يَا مَوْلَايَ قَدْ بَانَ لِي مِنَ الْبُرْهَانِ مَا فِيهِ كِفَايَةٌ لِمَنِ اكْتَفَى

He (the narrator) said, ‘The servant came out. He said, ‘The one hundred Dinars which are in your sleeve in the paper, give these’. I gave these to him. I said, ‘And this is the third. Then he returned to me and said, ‘Enter!’ I entered to see him^-asws and he^-asws was alone in his^-asws seat. He^-asws said: ‘O Yusuf! What is there for you now?’ I said, ‘O my Master^-asws! It is clear to me from the proof what is sufficient in it for the one who suffices’.

فَقَالَ هَيْهَاتَ إِنَّكَ لَا تُسْلِمُ وَ لَكِنْ سَيُسْلِمُ وَلَدُكَ فُلَانٌ وَ هُوَ مِنْ شِيعَتِنَا يَا يُوسُفُ إِنَّ أَقْوَاماً يَزْعُمُونَ أَنَّ وَلَايَتَنَا لَا تَنْفَعُ أَمْثَالَكُمْ كَذَبُوا وَ اللَّهِ إِنَّهَا لَتَنْفَعُ أَمْثَالَكَ امْضِ فِيمَا وَافَيْتَ لَهُ فَإِنَّكَ سَتَرَى مَا تُحِبُّ

He^-asws said: ‘Far be it! You will not become a Muslim, but your so and so son will be a Muslim, and he would be from our^-asws Shias. O Yusuf! There are people who are claiming that our^-asws Wilayah cannot benefit the likes of you. They are lying! By Allah^-azwj, it does benefit the likes of you. Accomplish what you have arrived for, you will be seeing what you like’.

قَالَ فَمَضَيْتُ إِلَى بَابِ الْمُتَوَكِّلِ فَقُلْتُ كُلَّ مَا أَرَدْتُ فَانْصَرَفْتُ

He (the narrator) said, ‘I went to the door of Al-Mutawakkil. I said all what I wanted and left.

قَالَ هِبَةُ اللَّهِ فَلَقِيتُ ابْنَهُ بَعْدَ هَذَا يَعْنِي بَعْدَ مَوْتِ وَالِدِهِ وَ اللَّهِ وَ هُوَ مُسْلِمٌ حَسَنُ التَّشَيُّعِ فَأَخْبَرَنِي أَنَّ أَبَاهُ مَاتَ عَلَى النَّصْرَانِيَّةِ وَ أَنَّهُ أَسْلَمَ بَعْدَ مَوْتِ أَبِيهِ وَ كَانَ يَقُولُ أَنَا بِشَارَةُ مَوْلَايَ ع‏.

Hibtullah said, ‘I met his son after this, meaning after the death of his father. By Allah^-azwj! He was a Muslim, a good Shia. He informed me that his father died upon Christianity, and he had become a Muslim after the death of his father, and he had said I was a glad tidings of my Master^-asws’’.[30]

29- يج، الخرائج و الجرائح رَوَى أَبُو هَاشِمٍ الْجَعْفَرِيُّ أَنَّهُ‏ ظَهَرَ بِرَجُلٍ مِنْ أَهْلِ سُرَّ مَنْ رَأَى‏ بَرَصٌ فَتَنَغَّصَ عَلَيْهِ عَيْشُهُ فَجَلَسَ يَوْماً إِلَى أَبِي عَلِيٍّ الْفِهْرِيِّ فَشَكَا إِلَيْهِ حَالَهُ فَقَالَ لَهُ لَوْ تَعَرَّضْتَ يَوْماً لِأَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الرِّضَا ع فَسَأَلْتَهُ أَنْ يَدْعُوَ لَكَ لَرَجَوْتُ أَنْ يَزُولَ عَنْكَ

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Abu Hashim Al Ja’fari,

‘Vitiligo appeared with a man from the people of Surmanray, and his life became loathsome upon him. One day he sat to Abu Ali Al-Fihry and complained to him of his state. He said to him, ‘If you could display it to Abu Al-Hassan Ali^-asws Bin Muhammad^-asws Bin Al-Reza^-asws one day and ask him^-asws to supplicate for you, I hope that it would be removed from you’.

فَجَلَسَ لَهُ يَوْماً فِي الطَّرِيقِ وَقْتَ مُنْصَرَفِهِ مِنْ دَارِ الْمُتَوَكِّلِ فَلَمَّا رَآهُ قَامَ لِيَدْنُوَ مِنْهُ فَيَسْأَلَهُ ذَلِكَ فَقَالَ تَنَحَّ عَافَاكَ اللَّهُ وَ أَشَارَ إِلَيْهِ بِيَدِهِ تَنَحَّ عَافَاكَ اللَّهُ تَنَحَّ عَافَاكَ اللَّهُ ثَلَاثَ مَرَّاتٍ

So one day he sat for him^-asws in the street at the time of his^-asws leaving from the house of Al-Mutawakkil. When he saw him^-asws, he stood up to approach him^-asws to ask him^-asws that. He^-asws said: ‘Keep away, may Allah^-azwj Grant you good health!’ – and indicated to him with his^-asws hand – ‘Keep away, may Allah^-azwj Grant you good health!’ ‘Keep away, may Allah^-azwj Grant you good health!’ – three times.

فَأَبْعَدَ الرَّجُلُ وَ لَمْ يَجْسُرْ أَنْ يَدْنُوَ مِنْهُ وَ انْصَرَفَ فَلَقِيَ الْفِهْرِيَّ فَعَرَّفَهُ الْحَالَ وَ مَا قَالَ فَقَالَ قَدْ دَعَا لَكَ قَبْلَ أَنْ تَسْأَلَ فَامْضِ فَإِنَّكَ سَتُعَافَى فَانْصَرَفَ الرَّجُلُ إِلَى بَيْتِهِ فَبَاتَ تِلْكَ اللَّيْلَةَ فَلَمَّا أَصْبَحَ لَمْ يَرَ عَلَى بَدَنِهِ شَيْئاً مِنْ ذَلِكَ.

The man distanced and was not audacious upon going near him^-asws, he left. He met Al-Fihry and let him know the situation and what he^-asws had said. He said, ‘He^-asws has supplicated for you before you could even ask, so go, for you will soon have good health’. The man left to go to his house. He spent that night. When it was morning, he did not see upon his body, anything from that’’.[31]

30- يج، الخرائج و الجرائح رَوَى أَبُو الْقَاسِمِ بْنُ أَبِي الْقَاسِمِ الْبَغْدَادِيُّ عَنْ زرارة [زَرَافَةَ] حَاجِبِ الْمُتَوَكِّلِ أَنَّهُ قَالَ: وَقَعَ رَجُلٌ مُشَعْبِذٌ مِنْ نَاحِيَةِ الْهِنْدِ إِلَى الْمُتَوَكِّلِ يَلْعَبُ بِلَعِبِ الْحُقِ‏ لَمْ يُرَ مِثْلُهُ وَ كَانَ الْمُتَوَكِّلُ لَعَّاباً فَأَرَادَ أَنْ يُخْجِلَ عَلِيَّ بْنَ مُحَمَّدِ بْنِ الرِّضَا فَقَالَ لِذَلِكَ الرَّجُلِ إِنْ أَنْتَ أَخْجَلْتَهُ أَعْطَيْتُكَ أَلْفَ دِينَارٍ زَكِيَّةً-

(The book) ‘Al Kharaij Wa Al Jaraif’ – It is reported by Abu Al Qasim Al Baghdady, from Zurara (Zarafa) a guard of Al-Mutawakkil, he said,

‘A conjurer from an area of India came to Al-Mutawakkil playing with a wooden container, the like of it had not been seen, and Al-Mutawakkil was a playful person. He wanted to shame Ali^-asws Bin Muhammad^-asws Bin Al-Reza^-asws. He said to that man, ‘If you were to shame him^-asws, I shall give you a thousand pure Dinars’.

قَالَ تَقَدَّمْ بِأَنْ يُخْبَزَ رِقَاقٌ خِفَافٌ وَ اجْعَلْهَا عَلَى الْمَائِدَةِ وَ أَقْعِدْنِي إِلَى جَنْبِهِ فَفَعَلَ وَ أَحْضَرَ عَلِيَّ بْنَ مُحَمَّدٍ ع وَ كَانَتْ لَهُ مِسْوَرَةٌ عَنْ يَسَارِهِ كَانَ عَلَيْهَا صُورَةُ أَسَدٍ وَ جَلَسَ اللَّاعِبُ إِلَى جَانِبِ الْمِسْوَرَةِ

He (the narrator) said, ‘Make delicate light bread and make it to be upon the meal and have me seated to his^-asws side’. He did so, and Ali^-asws Bin Muhammad^-asws presented, and there was a pillow for him^-asws on his^-asws left, and upon it was a picture of a lion, and the conjurer (magician)  sat to a side of the pillow.

فَمَدَّ عَلِيُّ بْنُ مُحَمَّدٍ ع يَدَهُ إِلَى رُقَاقَةٍ فَطَيَّرَهَا ذَلِكَ الرَّجُلُ وَ مَدَّ يَدَهُ إِلَى أُخْرَى فَطَيَّرَهَا فَتَضَاحَكَ النَّاسُ‏ فَضَرَبَ عَلِيُّ بْنُ مُحَمَّدٍ ع يَدَهُ عَلَى تِلْكَ الصُّورَةِ الَّتِي فِي الْمِسْوَرَةِ وَ قَالَ خُذْهُ

Ali^-asws Bin Muhammad^-asws extended his^-asws hand to a piece of bread, and that man made it fly. And he^-asws extended his^-asws hand to another, and he made it fly away. The people laughed. Ali^-asws Bin Muhammad^-asws struck his^-asws hand upon that image which was in the pillow and said: ‘Seize him!’

فَوَثَبَتْ تِلْكَ الصُّورَةُ مِنَ الْمِسْوَرَةِ فَابْتَلَعَتِ الرَّجُلَ وَ عَادَتْ فِي الْمِسْوَرَةِ كَمَا كَانَتْ فَتَحَيَّرَ الْجَمِيعُ وَ نَهَضَ عَلِيُّ بْنُ مُحَمَّدٍ ع فَقَالَ لَهُ الْمُتَوَكِّلُ سَأَلْتُكَ إِلَّا جَلَسْتَ وَ رَدَدْتَهُ

That image leapt from the pillow and swallowed the man and returned to be in the pillow like what it had been. They were all confounded, and Ali^-asws Bin Muhammad^-asws got up. Al-Mutwakkil said to him^-asws, ‘I ask you, if you^-asws could only be seated and return him’.

فَقَالَ وَ اللَّهِ لَا تَرَى بَعْدَهَا أَ تُسَلِّطُ أَعْدَاءَ اللَّهِ عَلَى أَوْلِيَاءِ اللَّهِ وَ خَرَجَ مِنْ عِنْدِهِ فَلَمْ يُرَ الرَّجُلُ بَعْدَ ذَلِكَ‏.

He^-asws said: ‘By Allah^-azwj! He will not be seen after it. Are you causing the enemies of Allah^-azwj to overcome upon the friends of Allah^-azwj?’ And he^-asws went out from his presence. The man was not seen after that’’.[32]

31- يج، الخرائج و الجرائح رُوِيَ أَنَّهُ‏ أَتَاهُ رَجُلٌ مِنْ أَهْلِ بَيْتِهِ يُقَالُ لَهُ مَعْرُوفٌ وَ قَالَ أَتَيْتُكَ فَلَمْ تَأْذَنْ لِي فَقَالَ مَا عَلِمْتُ بِمَكَانِكَ وَ أُخْبِرْتُ بَعْدَ انْصِرَافِكَ وَ ذَكَرْتَنِي بِمَا لَا يَنْبَغِي

(The book) ‘Al Kharaij Wa Al Jaraif’ –

‘It is reported that a man from his^-asws family members called Marouf came to him^-asws and said, ‘I had come to you^-asws but you^-asws did not permit for me’. He^-asws said: ‘I^-asws did not know of your place, and I^-asws was informed after you had left, and you had mentioned me^-asws with what is not appropriate’.

فَحَلَفَ مَا فَعَلْتُ فَقَالَ أَبُو الْحَسَنِ ع فَعَلِمْتُ أَنَّهُ حَلَفَ كَاذِباً فَدَعَوْتُ اللَّهَ عَلَيْهِ اللَّهُمَّ إِنَّهُ حَلَفَ كَاذِباً فَانْتَقِمْ مِنْهُ فَمَاتَ الرَّجُلُ مِنَ الْغَدِ.

He swore that he had not done so. Abu Al-Hassan^-asws said: ‘You know it is a false oath!’ So he^-asws supplicated to Allah^-azwj against him: ‘O Allah^-azwj! He has sworn a false oath, so Take revenge from him’. The man died in the morning’’.[33]

32- يج، الخرائج و الجرائح رَوَى أَبُو الْقَاسِمِ الْبَغْدَادِيُّ عَنْ زرارة [زَرَافَةَ] قَالَ: أَرَادَ الْمُتَوَكِّلُ أَنْ يَمْشِيَ عَلِيُّ بْنُ مُحَمَّدِ بْنِ الرِّضَا ع يَوْمَ السَّلَامِ فَقَالَ لَهُ وَزِيرُهُ إِنَّ فِي هَذَا شَنَاعَةً عَلَيْكَ وَ سُوءَ قَالَةٍ فَلَا تَفْعَلْ قَالَ لَا بُدَّ مِنْ هَذَا

(The book) ‘Al Kharaij Wa Al Jaraif’ – It is reported by Abu al Qasim Al Baghdadi, from Zurara (Zarafa) who said,

‘Al-Mutawakkil wanted Ali^-asws Bin Muhammad^-asws Bin Al-Reza^-asws to walk on the day of the greeting. His minister said to him regarding this, ‘It would be a shame upon you and there would be evil talk, so do not do it!’ He said, ‘There is no escape from this’.

قَالَ فَإِنْ لَمْ يَكُنْ بُدٌّ مِنْ هَذَا فَتَقَدَّمْ بِأَنْ يَمْشِيَ الْقُوَّادُ وَ الْأَشْرَافُ كُلُّهُمْ حَتَّى لَا يَظُنَّ النَّاسُ أَنَّكَ قَصَدْتَهُ بِهَذَا دُونَ غَيْرِهِ فَفَعَلَ وَ مَشَى ع وَ كَانَ الصَّيْفُ فَوَافَى الدِّهْلِيزَ وَ قَدْ عَرِقَ

He (the narrator) said, ‘So if there is no escape from this, then go ahead by making the leaders, and the nobles, all of them to walk, until the people do not think that you had aimed for him^-asws with this, besides others’. He did so, and he^-asws walked, and it was summer. He^-asws arrived at the door, and he^-asws was sweating.

قَالَ فَلَقِيتُهُ فَأَجْلَسْتُهُ فِي الدِّهْلِيزِ وَ مَسَحْتُ وَجْهَهُ بِمِنْدِيلٍ وَ قُلْتُ ابْنُ عَمِّكَ لَمْ يَقْصِدْكَ بِهَذَا دُونَ غَيْرِكَ فَلَا تَجِدُ عَلَيْهِ فِي قَلْبِكَ

He (the narrator) said, ‘I met him^-asws and seated him^-asws in the corridor and wiped his^-asws face with a towel and I said, ‘The son of your^-asws uncle did not aim with this apart from you^-asws. Do not feel in your^-asws heart against him’.

فَقَالَ إِيهاً عَنْكَ‏ تَمَتَّعُوا فِي دارِكُمْ ثَلاثَةَ أَيَّامٍ ذلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ‏-

He^-asws said: ‘O you, refrain! ‘Enjoy yourselves in your houses for three days, that is a Promise not to be belied’ [11:65].

قَالَ زرارة [زَرَافَةَ] وَ كَانَ عِنْدِي مُعَلِّمٌ يَتَشَيَّعُ وَ كُنْتُ كَثِيراً أُمَازِحُهُ بِالرَّافِضِيِّ فَانْصَرَفْتُ إِلَى مَنْزِلِي وَقْتَ الْعِشَاءِ وَ قُلْتُ تَعَالَ يَا رَافِضِيُّ حَتَّى أُحَدِّثَكَ بِشَيْ‏ءٍ سَمِعْتُهُ الْيَوْمَ‏ مِنْ إِمَامِكُمْ قَالَ لِي وَ مَا سَمِعْتَ فَأَخْبَرْتُهُ بِمَا قَالَ

Zurara (Zarafa) said, ‘And with me was a Shia teacher, and I used to frequently mock with him being a Rafizi (Shia). I left to go to my house at the time of Al-Isha, and I said, ‘Come, O Rafizi, until I narrate to you with something I heard today from your Imam^-asws!’ He said to me, ‘And what did you her?’ I informed him with what he^-asws had said. 

فَقَالَ أَقُولُ لَكَ فَاقْبَلْ نَصِيحَتِي قُلْتُ هَاتِهَا قَالَ إِنْ كَانَ عَلِيُّ بْنُ مُحَمَّدٍ قَالَ بِمَا قُلْتَ فَاحْتَرِزْ وَ اخْزُنْ كُلَّ مَا تَمْلِكُهُ فَإِنَّ الْمُتَوَكِّلَ يَمُوتُ أَوْ يُقْتَلُ بَعْدَ ثَلَاثَةِ أَيَّامٍ فَغَضِبْتُ عَلَيْهِ وَ شَتَمْتُهُ وَ طَرَدْتُهُ مِنْ بَيْنِ يَدَيَّ فَخَرَجَ

He said, ‘I am saying to you, so accept my advice’. I said, ‘Give it!’ He said, ‘If Ali^-asws Bin Muhammad^-asws has said with what you said, then beware and store all what you control, for Al-Mutawakkil would be dying, or he would be killed after three days’. I was angered upon him and insulted him and repelled him from in front of me. He went out.

فَلَمَّا خَلَوْتُ بِنَفْسِي تَفَكَّرْتُ وَ قُلْتُ مَا يَضُرُّنِي أَنْ آخُذَ بِالْحَزْمِ فَإِنْ كَانَ مِنْ هَذَا شَيْ‏ءٌ كُنْتُ قَدْ أَخَذْتُ بِالْحَزْمِ وَ إِنْ لَمْ يَكُنْ لَمْ يَضُرَّنِي ذَلِكَ

When I was alone with myself, I thought and said, ‘It would not harm me if I were to take with the prudence. If anything from this happens, I would have taken with the prudence, and if it does not happen, that would not harm me’.

قَالَ فَرَكِبْتُ إِلَى دَارِ الْمُتَوَكِّلِ فَأَخْرَجْتُ كُلَّ مَا كَانَ لِي فِيهَا وَ فَرَقْتُ كُلَّ مَا كَانَ فِي دَارِي إِلَى عِنْدِ أَقْوَامٍ أَثِقُ بِهِمْ وَ لَمْ أَتْرُكْ فِي دَارِي إِلَّا حَصِيراً أَقْعُدُ عَلَيْهِ فَلَمَّا كَانَتِ اللَّيْلَةُ الرَّابِعَةُ قُتِلَ الْمُتَوَكِّلُ وَ سَلِمْتُ أَنَا وَ مَالِي وَ تَشَيَّعْتُ عِنْدَ ذَلِكَ فَصِرْتُ إِلَيْهِ وَ لَزِمْتُ خِدْمَتَهُ وَ سَأَلْتُهُ أَنْ يَدْعُوَ لِي وَ تَوَالَيْتُهُ حَقَّ الْوَلَايَةِ.

He (the narrator) said, ‘I rode to the house of Al-Mutawakkil. I brought out all what was for me in it, and I separated all what was in my house to be in the possession of a people I trusted with them, and I did not leave in my house except a straw mat to sit upon. When it was the fourth night, Al-Mutawakkil was killed, and I and my wealth were safe, and I became a Shia during that. I came to him^-asws and necessitated his^-asws service and asked him^-asws to supplicate for me and I befriended him^-asws as was the right of the Wilayah’’.[34]

33- يج، الخرائج و الجرائح رُوِيَ عَنْ أَبِي الْقَاسِمِ بْنِ الْقَاسِمِ عَنْ خَادِمِ عَلِيِّ بْنِ مُحَمَّدٍ ع قَالَ: كَانَ الْمُتَوَكِّلُ يَمْنَعُ النَّاسَ مِنَ الدُّخُولِ إِلَى عَلِيِّ بْنِ مُحَمَّدٍ فَخَرَجْتُ يَوْماً وَ هُوَ فِي دَارِ الْمُتَوَكِّلِ فَإِذَا جَمَاعَةٌ مِنَ الشِّيعَةِ جُلُوسٌ خَلْفَ الدَّارِ فَقُلْتُ مَا شَأْنُكُمْ جَلَسْتُمْ هَاهُنَا

(The book) ‘Al Kharaij Wal Al Jaraih’ – It is reported from Abu Al Qasim Bin Al Qasim,

‘From a servant of Ali^-asws Bin Muhammad^-asws who said, ‘Al-Mutawakkil used to forbid the people from entering to see Ali^-asws Bin Muhammad^-asws. One day I went out, and he^-asws was in the house of Al-Mutawwkil, and there was a group of Shias seated behind the house. I said, ‘What is your concern being seated over here?’

قَالُوا نَنْتَظِرُ انْصِرَافَ مَوْلَانَا لِنَنْظُرَ إِلَيْهِ وَ نُسَلِّمَ عَلَيْهِ وَ نَنْصَرِفَ قُلْتُ لَهُمْ إِذَا رَأَيْتُمُوهُ تَعْرِفُونَهُ قَالُوا كُلُّنَا نَعْرِفُهُ

They said, ‘We are awaiting the leaving of our Master^-asws so we can look at him^-asws and greet unto him^-asws, and we shall leave’. I said to them, ‘When you see him^-asws, will you recognise him^-asws?’ They said, ‘All of us recognise him^-asws!’

فَلَمَّا وَافَى أَقَامُوا إِلَيْهِ فَسَلَّمُوا عَلَيْهِ وَ نَزَلَ فَدَخَلَ دَارَهُ وَ أَرَادَ أُولَئِكَ الِانْصِرَافَ فَقُلْتُ يَا فِتْيَانُ اصْبِرُوا حَتَّى أَسْأَلَكُمْ أَ لَيْسَ قَدْ رَأَيْتُمْ مَوْلَاكُمْ قَالُوا نَعَمْ قُلْتُ فَصِفُوهُ

When he^-asws arrived, they stood up to him^-asws. They greeted unto him^-asws, and he^-asws descended. He^-asws entered his^-asws house and they intended to leave. I said, ‘O youths! Be patient until I ask you. Haven’t you seen your Master^-asws?’ They said, ‘Yes’. I said, ‘Describe him^-asws’.

فَقَالَ وَاحِدٌ هُوَ شَيْخٌ أَبْيَضُ الرَّأْسِ أَبْيَضُ مُشْرَبٌ بِحُمْرَةٍ وَ قَالَ آخَرُ لَا تَكْذِبْ مَا هُوَ إِلَّا أَسْمَرُ أَسْوَدُ اللِّحْيَةِ وَ قَالَ الْآخَرُ لَا لَعَمْرِي مَا هُوَ كَذَلِكَ هُوَ كَهْلٌ مَا بَيْنَ الْبَيَاضِ وَ السُّمْرَةِ فَقُلْتُ أَ لَيْسَ زَعَمْتُمْ أَنَّكُمْ تَعْرِفُونَهُ انْصَرِفُوا فِي حِفْظِ اللَّهِ.

Someone said, ‘He^-asws is an old man, white of hair, red moustache’. And another said, ‘Do not lie! He^-asws is not except brown, of black beard’. And another said, ‘No, by my life! He^-asws is not like that! He^-asws is an elderly man what is between the white and the brown’. I said, ‘Aren’t you claiming that you were recognising him^-asws? Leave, in the Protection of Allah^-azwj!’’[35]

34- يج، الخرائج و الجرائح رَوَى أَبُو هَاشِمٍ الْجَعْفَرِيُّ أَنَّهُ‏ كَانَ لِلْمُتَوَكِّلِ مَجْلِسٌ بِشَبَابِيكَ كَيْمَا تَدُورَ الشَّمْسُ فِي حِيطَانِهِ قَدْ جَعَلَ فِيهَا الطُّيُورَ الَّتِي تَصُوتُ فَإِذَا كَانَ يَوْمُ السَّلَامِ‏ جَلَسَ فِي ذَلِكَ الْمَجْلِسِ فَلَا يَسْمَعُ مَا يُقَالُ لَهُ وَ لَا يَسْمَعُ مَا يَقُولُ لِاخْتِلَافِ أَصْوَاتِ تِلْكَ الطُّيُورِ

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Abu Hashim Al Ja’fari,

‘There was a seat for Al-Mutawakkil being with windows, for the sunshine to rotate in its wall. He had made the birds to be in it which were chirping. When it was the day of greeting, he would sit in that seat, so neither could he hear which is being said to him nor could anyone hear what he is saying, due to the frequent chirping of those birds.

فَإِذَا وَافَاهُ عَلِيُّ بْنُ مُحَمَّدِ بْنِ الرِّضَا ع سَكَتَتِ الطُّيُورُ فَلَا يُسْمَعُ مِنْهَا صَوْتٌ وَاحِدٌ إِلَى أَنْ يَخْرُجَ فَإِذَا خَرَجَ مِنْ بَابِ الْمَجْلِسِ عَادَتِ الطُّيُورُ فِي أَصْوَاتِهَا

When Ali^-asws Bin Muhammad^-asws Bin Al-Reza^-asws arrived to him, the birds fell silent. Not one of them was heard (chirping) until he^-asws had gone out. When he^-asws went out from the door of the gathering the birds returned in their voices.

قَالَ وَ كَانَ عِنْدَهُ عِدَّةٌ مِنَ الْقَوَابِجِ‏ فِي الْحِيطَانِ فَكَانَ يَجْلِسُ فِي مَجْلِسٍ لَهُ عَالٍ وَ يُرْسِلُ تِلْكَ الْقَوَابِجَ تَقْتَتِلُ وَ هُوَ يَنْظُرُ إِلَيْهَا وَ يَضْحَكُ مِنْهَا فَإِذَا وَافَى عَلِيُّ بْنُ مُحَمَّدٍ ع ذَلِكَ الْمَجْلِسَ لَصِقَتِ الْقَوَابِجُ بِالْحِيطَانِ- فَلَا تَتَحَرَّكُ مِنْ مَوَاضِعِهَا حَتَّى يَنْصَرِفَ فَإِذَا انْصَرَفَ عَادَتْ فِي الْقِتَالِ‏.

He (the narrator) said, ‘And there were a number of partridges with him in the garden. He would sit in a high seat of it, and he would send those partridges to fight (each other), and he would look at them and laugh from it. When Ali^-asws Bin Muhammad^-asws arrived to that seat, the partridges stayed in the garden and did not move from their places, until he^-asws had left. When he^-asws left, they returned in the fighting’’.[36]

35- يج، الخرائج و الجرائح رُوِيَ أَنَّ أَبَا هَاشِمٍ الْجَعْفَرِيَّ قَالَ: ظَهَرَتْ فِي أَيَّامِ الْمُتَوَكِّلِ امْرَأَةٌ تَدَّعِي أَنَّهَا زَيْنَبُ بِنْتُ فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ ص فَقَالَ الْمُتَوَكِّلُ أَنْتِ امْرَأَةٌ شَابَّةٌ وَ قَدْ مَضَى مِنْ وَقْتِ رَسُولِ اللَّهِ ص مَا مَضَى مِنَ السِّنِينَ

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported that Abu Hashim Al Ja’fari said,

‘During the days of Al-Mutawakkil, a woman appeared claiming that she was Zainab^-asws daughter^-asws of Fatima^-asws daughter^-asws of Rasool-Allah^–saww. Al-Mutawakkil said, ‘You are a young woman and years have passed by from time of Rasool-Allah^–saww what have passed!’

فَقَالَتْ إِنَّ رَسُولَ اللَّهِ ص مَسَحَ عَلَيَّ وَ سَأَلَ اللَّهَ أَنْ يَرُدَّ عَلَيَّ شَبَابِي فِي كُلِّ أَرْبَعِينَ سَنَةً وَ لَمْ أَظْهَرْ لِلنَّاسِ إِلَى هَذِهِ الْغَايَةِ فَلَحِقَتْنِي الْحَاجَةُ فَصِرْتُ إِلَيْهِمْ

She said, ‘Rasool-Allah^–saww had wiped upon me and he^–saww had asked Allah^-azwj to returning my youth to me during every forty years, and I did not appear to the people until this point (of time). I faced the need, so I came to them’.

فَدَعَا الْمُتَوَكِّلُ مَشَايِخَ آلِ أَبِي طَالِبٍ وَ وُلْدِ الْعَبَّاسِ وَ قُرَيْشٍ وَ عَرَّفَهُمْ حَالَهَا فَرَوَى جَمَاعَةٌ وَفَاةَ زَيْنَبَ فِي سَنَةِ كَذَا فَقَالَ لَهَا مَا تَقُولِينَ فِي هَذِهِ الرِّوَايَةِ فَقَالَتْ كَذِبٌ وَ زُورٌ فَإِنَّ أَمْرِي كَانَ مَسْتُوراً عَنِ النَّاسِ فَلَمْ يُعْرَفْ لِي حَيَاةٌ وَ لَا مَوْتٌ

Al-Mutawakkil called the elders of the progeny of Abu Talib^-asws, and sons of Al-Abbas, and Qureysh and let them know her state. A group reported the expiry of (Syeda) Zainab^-asws as being in the year such and such. He said to her, ‘What are you saying regarding this report?’ She said, ‘A lie and falsehood! My affair was veiled from the people, so neither life nor death was known for me’.

فَقَالَ لَهُمُ الْمُتَوَكِّلُ هَلْ عِنْدَكُمْ حُجَّةٌ عَلَى هَذِهِ الْمَرْأَةِ غَيْرَ هَذِهِ الرِّوَايَةِ فَقَالُوا لَا فَقَالَ هُوَ بَرِي‏ءٌ مِنَ الْعَبَّاسِ أَنْ لَا أُنْزِلَهَا عَمَّا ادَّعَتْ إِلَّا بِحُجَّةٍ قَالُوا فَأَحْضِرِ ابْنَ الرِّضَا ع فَلَعَلَّ عِنْدَهُ شَيْئاً مِنَ الْحُجَّةِ غَيْرَ مَا عِنْدَنَا فَبَعَثَ إِلَيْهِ

Al-Mutawakkil said to them, ‘Is there any proof with you all against this woman, other than this report?’ They said, ‘No!’ He said, ‘It is away from Al-Abbas that I should not descend her from what she is claiming, except by proof’. They said, ‘Then present Ibn Al-Reza^-asws! Perhaps there would be something with him^-asws from the proof, apart from what is with us’. So he sent (a summoner) to him^-asws.

فَحَضَرَ فَأَخْبَرَهُ بِخَبَرِ الْمَرْأَةِ فَقَالَ كَذَبَتْ فَإِنَّ زَيْنَبَ تُوُفِّيَتْ فِي سَنَةِ كَذَا فِي شَهْرِ كَذَا فِي يَوْمِ كَذَا

He^-asws presented. He informed him^-asws with news of the woman. He^-asws said: ‘She is lying, for (Syeda) Zainab^-asws expired in the year such and such, in such and such month, in such and such day’.

قَالَ فَإِنَّ هَؤُلَاءِ قَدْ رَوَوْا مِثْلَ هَذِهِ وَ قَدْ حَلَفْتُ أَنْ لَا أُنْزِلَهَا إِلَّا بِحُجَّةٍ تَلْزَمُهَا قَالَ وَ لَا عَلَيْكَ فَهَاهُنَا حُجَّةٌ تَلْزَمُهَا وَ تَلْزَمُ غَيْرَهَا قَالَ وَ مَا هِيَ قَالَ لُحُومُ بَنِي فَاطِمَةَ مُحَرَّمَةٌ عَلَى السِّبَاعِ فَأَنْزِلْهَا إِلَى السِّبَاعِ فَإِنْ كَانَتْ مِنْ وُلْدِ فَاطِمَةَ فَلَا تَضُرُّهَا

He (the narrator) said, ‘They are (also) reporting like this, and I have sworn that I will not descend her except by proof necessitating her’. He^-asws said: ‘And it is not upon you. Over here there is proof necessitating her and necessitating others’. He said, ‘And what is it?’ He^-asws said: ‘The flesh of the children of (Syeda) Fatima^-asws is Prohibited unto the lions, so send her down to the lions. If she were from the children of (Syeda) Fatima^-asws, it would not harm her’.

فَقَالَ لَهَا مَا تَقُولِينَ قَالَتْ إِنَّهُ يُرِيدُ قَتْلِي قَالَ فَهَاهُنَا جَمَاعَةٌ مِنْ وُلْدِ الْحَسَنِ وَ الْحُسَيْنِ ع فَأَنْزِلْ مَنْ شِئْتَ مِنْهُمْ

He said to her, ‘What are you saying?’ She said, ‘He^-asws wants to kill me!’ He^-asws said: ‘Over here there is a group from the children of Al-Hassan^-asws and Al Husayn^-asws, so send down ones from them you so desire to!’

قَالَ فَوَ اللَّهِ لَقَدْ تَغَيَّرَتْ وُجُوهُ الْجَمِيعِ فَقَالَ بَعْضُ الْمُبْغِضِينَ هُوَ يُحِيلُ عَلَى غَيْرِهِ لِمَ لَا يَكُونُ هُوَ فَمَالَ الْمُتَوَكِّلُ إِلَى ذَلِكَ رَجَاءَ أَنْ يَذْهَبَ مِنْ غَيْرِ أَنْ يَكُونَ لَهُ فِي أَمْرِهِ صُنْعٌ

He (the narrator) said, ‘By Allah^-azwj! The faces of all of them changed’. One of the haters said, ‘He^-asws is releasing upon others. Why can’t he^-asws be the one?’ Al-Mutawakkil inclined to that hoping that he^-asws would go from without there happening a making of his order to him^-asws.

فَقَالَ يَا أَبَا الْحَسَنِ لِمَ لَا تَكُونُ أَنْتَ ذَلِكَ قَالَ ذَاكَ إِلَيْكَ قَالَ فَافْعَلْ قَالَ أَفْعَلُ

He said, ‘O Abu Al-Hassan^-asws! Why can’t that happen to be you^-asws?’ He^-asws said: ‘That is up to you’. He said, ‘Do so!’ He^-asws said: ‘I^-asws shall do so’.

فَأُتِيَ بِسُلَّمٍ وَ فُتِحَ عَنِ السِّبَاعِ وَ كَانَتْ سِتَّةٌ مِنَ الْأُسُدِ فَنَزَلَ أَبُو الْحَسَنِ إِلَيْهَا فَلَمَّا دَخَلَ وَ جَلَسَ صَارَتِ الْأَسْوَدُ إِلَيْهِ فَرَمَتْ بِأَنْفُسِهَا بَيْنَ يَدَيْهِ وَ مَدَّتْ بِأَيْدِيهَا وَ وَضَعَتْ رُءُوسَهَا بَيْنَ يَدَيْهِ

They came with a ladder and the lions were released, and there were six lions. Abu Al-Hassan^-asws descended to them. When he^-asws entered (the enclosure) and was seated, the lions came to him^-asws and threw themselves in front of him^-asws and extended their hands and placed down their heads in front of him^-asws.

فَجَعَلَ يَمْسَحُ عَلَى رَأْسِ كُلِّ وَاحِدٍ مِنْهَا ثُمَّ يُشِيرُ إِلَيْهِ بِيَدِهِ إِلَى الِاعْتِزَالِ فَتَعْتَزِلُ نَاحِيَةً حَتَّى اعْتَزَلَتْ كُلُّهَا وَ أَقَامَتْ بِإِزَائِهِ

He^-asws went on to wipe upon the head of each one of them. Then he^-asws indicated to it by his^-asws hand to isolate. So it isolated in a corner, until all of them had isolated, and stood parallel to him^-asws.

فَقَالَ لَهُ الْوَزِيرُ مَا هَذَا صَوَاباً فَبَادِرْ بِإِخْرَاجِهِ مِنْ هُنَاكَ قَبْلَ أَنْ يَنْتَشِرَ خَبَرُهُ فَقَالَ لَهُ يَا أَبَا الْحَسَنِ مَا أَرَدْنَا بِكَ سُوءاً وَ إِنَّمَا أَرَدْنَا أَنْ نَكُونَ عَلَى يَقِينٍ مِمَّا قُلْتَ فَأُحِبُّ أَنْ تَصْعَدَ

The minister said to him^-asws, ‘This is not correct. Rush to extract him^-asws from over there before his^-asws news spreads!’ He said to him^-asws, ‘O Abu Al-Hassan^-asws! We did not intend evil with you, and rather we wanted to be upon certainty from what you^-asws had said, so I would love it if you^-asws could ascend’.

فَقَامَ وَ صَارَ إِلَى السُّلَّمِ وَ هِيَ حَوْلَهُ تَتَمَسَّحُ بِثِيَابِهِ فَلَمَّا وَضَعَ رِجْلَهُ عَلَى أَوَّلِ دَرَجَةٍ الْتَفَتَ إِلَيْهَا وَ أَشَارَ بِيَدِهِ أَنْ تَرْجِعَ فَرَجَعَتْ وَ صَعِدَ فَقَالَ كُلُّ مَنْ زَعَمَ أَنَّهُ مِنْ وُلْدِ فَاطِمَةَ فَلْيَجْلِسْ فِي ذَلِكَ الْمَجْلِسِ

He^-asws stood up and came to the ladder, and she was around it, touching with his^-asws clothes. When he^-asws placed his^-asws leg upon the first step, he^-asws turned to her and indicated with his^-asws hand (to the minister) to return. He returned and ascended. He^-asws said: ‘Every one who claims that he is from the children of (Syeda) Fatima^-asws, let him sit in that seat!’

فَقَالَ لَهَا الْمُتَوَكِّلُ انْزِلِي قَالَتْ اللَّهَ اللَّهَ ادَّعَيْتُ الْبَاطِلَ وَ أَنَا بِنْتُ فُلَانٍ حَمَلَنِي الضُّرُّ عَلَى مَا قُلْتُ قَالَ الْمُتَوَكِّلُ أَلْقُوهَا إِلَى السِّبَاعِ فَاسْتَوْهَبَتْهَا وَالِدَتُهُ‏.

Al-Mutawakkil said to her, ‘Descend!’ She said, ‘Allah^-azwj! Allah^-azwj! I had claimed falsely, and I am a daughter of so and so. The harm had carried me upon what I had said!’ Al-Mutawakkil said, ‘Throw her to the lions!’ His mother got her gifted (exempted from it)’’.[37]

36- شا، الإرشاد يج، الخرائج و الجرائح رُوِيَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ قَالَ أَخْبَرَنِي زَيْدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ قَالَ: مَرِضْتُ فَدَخَلَ عَلَيَّ الطَّبِيبُ لَيْلًا وَ وَصَفَ لِي دَوَاءً آخُذُهُ فِي السَّحَرِ كَذَا وَ كَذَا يَوْماً فَلَمْ يُمْكِنِّي تَحْصِيلُهُ مِنَ اللَّيْلِ وَ خَرَجَ الطَّبِيبُ مِنَ الْبَابِ

(The books) ‘Al Irshad’, (and) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Muhammad Bin Ali who said, ‘I am informed by Zayd Bin Ali Bin Al Husayn Bin Zayd who said,

‘I fell ill, so the physician entered to see me at night and prescribed medication to me to be taking it during pre-dawn for such and such days. It was not possible for me to get it at night, and the physician went out from the door.

فَوَرَدَ صَاحِبُ‏ أَبِي الْحَسَنِ ع فِي الْحَالِ وَ مَعَهُ صُرَّةٌ فِيهَا ذَلِكَ الدَّوَاءُ بِعَيْنِهِ فَقَالَ لِي أَبُو الْحَسَنِ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ خُذْ هَذَا الدَّوَاءَ كَذَا يَوْماً فَشَرِبْتُ فَبَرَأْتُ

A companion of Abu Al-Hassan^-asws came right then and with him was a bad wherein was the medication exactly. He said to me, ‘Abu Al-Hassan^-asws Conveys the greetings to you and says: ‘Take this medicine for such and such days’. I drank and was cured.

قَالَ مُحَمَّدٌ قَالَ زَيْدٌ أَيْنَ الْغُلَاةُ عَنْ هَذَا الْحَدِيثِ‏.

Muhammad said, ‘Zayd said, ‘Where are the exaggerators from this Hadeeth?’’[38]

37- يج، الخرائج و الجرائح‏ رُوِيَ عَنْ خَيْرَانَ الْأَسْبَاطِيِّ قَالَ: قَدِمْتُ الْمَدِينَةَ عَلَى أَبِي الْحَسَنِ ع فَقَالَ لِي مَا فَعَلَ الْوَاثِقُ قُلْتُ هُوَ فِي عَافِيَةٍ قَالَ وَ مَا يَفْعَلُ جَعْفَرٌ قُلْتُ تَرَكْتُهُ أَسْوَأَ النَّاسِ حَالًا فِي السِّجْنِ قَالَ وَ مَا يَفْعَلُ ابْنُ الزَّيَّاتِ قُلْتُ الْأَمْرُ أَمْرُهُ وَ أَنَا مُنْذُ عَشَرَةِ أَيَّامٍ خَرَجْتُ مِنْ هُنَاكَ

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Khayran Al Asbaty who said,

‘I arrived at Al-Medina to Abu Al-Hassan^-asws. He^-asws said to me: ‘What is the state of Al-Wasiq (caliph)?’ I said, ‘He is in good health’. He^-asws said: ‘And what is the state of Ja’far?’ I said, ‘I said, ‘I left him as the worst state of the people, in the prison’. He^-asws said: ‘And what is the state of Ibn Al-Zayyat?’ I said, ‘The matter is his matter, and I came out from there ten days ago’.

قَالَ مَاتَ الْوَاثِقُ وَ قَدْ قَعَدَ الْمُتَوَكِّلُ جَعْفَرٌ وَ قُتِلَ ابْنُ الزَّيَّاتِ‏ قُلْتُ مَتَى قَالَ بَعْدَ خُرُوجِكَ بِسِتَّةِ أَيَّامٍ وَ كَانَ كَذَلِكَ‏.

He^-asws said: ‘Al-Wasiq died, and Al-Mutawakkil Ja’far has sat (as caliph), and Ibn Al-Zayyat has been killed’. I said, ‘When?’ He^-asws said: ‘Six days after your exit’. And it had happened like that’’.[39]

الواثق هو هارون بن المعتصم بن هارون الرشيد بن المهدى بن المنصور بن محمّد بن عليّ بن عبد اللّه بن العباس: التاسع من الخلفاء العباسية.

Notes: Al-Wasiq (caliph), he is Haroun Bin Al-Mu’tasim Bin Haroun Al-Rasheed Bin Al-Mahdy Bin Al-Mansour Bin Muhammad Bin Ali Bin Abdullah Bin Al-Abbas, the ninth from the Abbasid caliphs.

قال في الكامل: بويع في اليوم الذي توفى فيه أبوه، و ذلك يوم الخميس لثمان عشرة مضت من ربيع الأوّل سنة سبع و عشرين و مائتين كان يكنى أبا جعفر، و أمه أم ولد رومية تسمى قراطيس، و توفى لست بقين من ذى الحجة سنة اثنتين و ثلاثين و مائتين، فكانت خلافته خمس سنين و تسعة أشهر و خمسة أيام، و كان عمره اثنتين و ثلاثين سنة، و قيل كان ستا و ثلاثين.

He said in ‘Al-Kamil’ – He was pledged allegiance to during the day in which his father had died, and that is the day of Thursday of the eighteenth past from Rabbi Al-Awwal in the year two hundred and twenty-seven. He was teknonymed as ‘Abu Ja’far’, and his mother is mother of children, a Roman named as ‘Qaratees’, and he died on the sixth (day) remaining from Zil HIjjah of the year two hundred and thirty-two. So his caliphate was for five years and nine months and five days, and his age was thirty-two years. And it is said he was thirty-six.

و قال: قبض المتوكل على محمّد بن عبد الملك الزيات و حبسه لتسع خلون من صفر و كان سببه أن الواثق استوزر محمّد بن عبد الملك و فوض الأمور كلها إليه، و كان الواثق قد غضب على أخيه جعفر المتوكل، و وكل عليه من يحفظه و يأتيه بالاخبار،

And he said, ‘Al-Mutawakkil captured Muhammad Bin Abdul Malik Al-Zayyat and imprisoned him on the ninth (day) vacant from Safar, and its cause was that Al-Wasiq had appointed Muhammad Bin Abdul Malik as minister and delegated the affairs, all of them to him, and Al-Wasiq was angered upon his brother Ja’far Al-Mutawakkil, and allocated upon him one who would guard him and come to him with the news.

فأتى المتوكل الى محمّد بن عبد الملك يسأله أن يكلم الواثق ليرضى عنه فوقف بين يديه لا يكلمه، ثمّ أشار عليه بالقعود فقعد.

Al-Mutawakkil came to Muhammad Bin Abdul Malik asking him to speak to Al-Wasiq in order for him to be pleased from him. He paused in front of him, not speaking to him, then he indicated to him with being seated, so he sat down.

فلما فرغ من الكتب الذي بين يديه، التفت إليه كالمتهدد، و قال: ما جاء بك؟ قال: جئت تسأل أمير المؤمنين في الرضا عنى، قال لمن حوله: انظروا يغضب أخاه، ثمّ يسألنى أن استرضيه، اذهب فانّك إذا صلحت رضى عنك.

When he was free from the letter which was in front of him, he turned to him like the threatener and said, ‘What have you come for?’ He said, ‘I came to as commander of the faithful to be pleased with me’. He said to the ones around him, ‘Look! He angers his brother, then asks me to be pleased. Go! When you have reconciled, he shall be pleased with you’.

فقام عنه حزينا فأتى أحمد بن أبي دواد، فقام إليه أحمد و استقبله الى باب البيت و قبله، و قال: ما حاجتك جعلت فداك؟ قال: جئت لتسترضى بأمير المؤمنين، قال. أفعل و نعمة عين و كرامة فكلم أحمد الواثق فيه فوجده لم يرض عنه، ثمّ كلمه فيه ثانية فرضى عنه، و كساه.

He stood up from him saddened and came to Ahmad Bin Abu Dawood. Ahmad stood up to him and welcomed him to the door of the house and kissed him and said, ‘What have you come for? May I be sacrificed for you!’ He said, ‘I have come for you get commander of the faithful to be pleased’. He said, ‘I shall do so, and it is a bounty of the eyes and honour’. Ahmad spoke to Al-Wasiq regarding him and found him not being pleased with him. Then he spoke regarding him secondly, so he was pleased with him and clothed him.

و لما خرج المتوكل من عند ابن الزيات كتب الى الواثق ان جعفرا أتانى في زى المخنثين، له شعر فقام يسألنى أن أسأل أمير المؤمنين الرضا عنه، فكتب إليه الواثق: ابعث إليه فأحضره و مر من يجز شعره فيضرب به وجهه،

When Al-Mutawakkil went out from the presence of Ibn Al-Zayyat, he wrote to Al-Wasiq, ‘Ja’far had come to me in a bisexual dress having (long) hair for him. He stood asking me to ask commander of the faithful to be pleased with him’. Al-Wasiq wrote to him, ‘Send (a summoner) to him and present him and order the ones whose hair is excessive, so his face is struck’.

و قال المتوكل: لما أتانى رسوله لبست سوادا جديدا و أتيته رجاء أن يكون قد أتاه الرضا عنى، فاستدعا حجاما فأخذ شعرى على السواد الجديد، ثمّ ضرب به وجهي.

And Al-Mutawakkil said, ‘When his messenger came to me, I wore new black (clothes) and came to him hoping that he would happen to be pleased from me. He called the barber, and he clipped my hair upon the new black (clothes), then struck my face with it’.

فلما ولى المتوكل الخلافة أجهل ذلك حتّى كان صفر، فأمر أيتاخ بأخذ ابن الزيات و تعذيبه، فاستحضره فركب يظن أن الخليفة يطلبه، فلما حاذى دار أيتاخ عدل به إليه فخاف فأدخله حجرة و وكل عليه، و أرسل الى منازله من أصحابه من هجم عليهم و أخذ كل ما فيها، و استصفى أمواله و أملاكه في جميع البلاد، و كان شديد الجزع كثير البكاء.

When Al-Mutawakkil was in charge of the caliphate, he ignored that until it was Safar. He ordered Itaj to seize Ibn Al-Zayat and torture him. He cautioned him, so he rode thinking that the caliph is seeking him. When he was parallel to the door of Itaj, he turned with him to him. He feared and entered him into a room and allocated (a guard) upon him, and he sent to his house, from his companions, one who can storm upon them and sieze all what is in it and confiscate his wealth and his assets in entirety of the cities. And he was of severe panic and crying a lot.

ثمّ سوهر ينخس بمسلة لئلا ينام، ثمّ ترك فنام يوما و ليلة. ثم سوهر ثمّ جعل في تنور كان عمله هو، عذب به ابن أسباط المصرى، و أخذ ماله، و كان من خشب فيه مسامير من حديد أطرافها الى داخل التنّور، تمنع من يكون فيه من الحركة و كان ضيقا بحيث ان الإنسان كان يمد يديه الى فوق رأسه، ليقدر على دخوله لضيقه، و لا يقدر أن يجلس فيه،

Then he kept pricking him with the needles, disturbing him lest he sleeps. Then he was left, so he slept for a day and a night. Then he was pricked, then made to be in an oven which had been made for him. Ibn Asbaat Al-Misry tormented him with it and seized his wealth. And it was made from planks of wood wherein were iron nails in its ends up to the entrance of the oven, preventing from there being any movement in it, and it was narrow, that if the person were to extend his hand to above his head, he would be able to enter it, due to its narrowness, and would not be able upon sitting in it.

فبقى أياما و مات، و كان حبسه لتسع خلون من صفر و موته لاحدى عشرة ليلة بقيت من ربيع الأوّل، و قيل أنّه لما دفن نبشته الكلاب و أخذت لحمه.

He remained for days, and he died. And his imprisonment was on the ninth (day) vacant from Safar, and his death was on the eleventh (day) remaining from Rabbi Al-Awwal. And it is said that when he was buried, the dogs unearthed him and took (devoured) his flesh’.

38- يج، الخرائج و الجرائح رُوِيَ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع أَيُّنَا أَشَدُّ حُبّاً لِدِينِهِ قَالَ أَشَدُّكُمْ حُبّاً لِصَاحِبِهِ فِي حَدِيثٍ طَوِيلٍ

(The book) ‘Al Kharaij Wa Al Jaraih’ –

It is reported from Ali son of Ja’far^-asws who said, ‘I said to Abu Al-Hassan^-asws, ‘Which one of us has more intense love for his religion?’ He^-asws said: ‘The one most intense of love for his companion’ – in a lengthy Hadeeth.

ثُمَّ قَالَ يَا عَلِيُّ إِنَّ هَذَا الْمُتَوَكِّلَ يَبْنِي بَيْنَ الْمَدِينَةِ بِنَاءً لَا يَتِمُّ وَ يَكُونُ هَلَاكُهُ قَبْلَ تَمَامِهِ عَلَى يَدِ فِرْعَوْنٍ مِنْ فَرَاعِنَةِ التُّرْكِ.

Then he^-asws said, ‘O Ali! This Al-Mutawakkil is constructing a building in front of Al-Medina, not completed yet, and his death would happen to be before its completion upon the hand of a Pharaoh^-la from the Turkish Pharaohs^-la’’.[40]

39- يج، الخرائج و الجرائح رُوِيَ عَنْ أَحْمَدَ بْنِ عِيسَى الْكَاتِبِ قَالَ: رَأَيْتُ رَسُولَ اللَّهِ ص فِيمَا يَرَى النَّائِمُ كَأَنَّهُ نَائِمٌ فِي حَجْرِي وَ كَأَنَّهُ دَفَعَ إِلَيَّ كَفّاً مِنْ تَمْرٍ عَدَدُهُ خَمْسٌ وَ عِشْرُونَ تَمْرَةً

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Ahmad Bin Isa the scribe who said,

‘I saw Rasool-Allah^–saww in what the sleeping one tends to see, as if he^–saww was sleeping in my room, and as if he^–saww handed to me a handful of dates, its number was twenty-five dates.

قَالَ فَمَا لَبِثْتُ إِلَّا وَ أَنَا بِأَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ ع وَ مَعَهُ قَائِدٌ فَأَنْزَلَهُ فِي حُجْرَتِي وَ كَانَ الْقَائِدُ يَبْعَثُ وَ يَأْخُذُ مِنَ الْعَلَفِ مِنْ عِنْدِي فَسَأَلَنِي يَوْماً كَمْ لَكَ عَلَيْنَا قُلْتُ لَسْتُ آخُذُ مِنْكَ شَيْئاً

He (the narrator) said, ‘I did not wait long except, and I was with Abu Al-Hassan Ali^-asws Bin Muhammad^-asws, and there was a (camel) driver with him^-asws. He descended him^-asws in my room, and the driver would come and take the fodder from me. One day he asked me, ‘How much is there for you upon us?’ I said, ‘I will not be taking anything from you’.

فَقَالَ لِي أَ تُحِبُّ أَنْ تَدْخُلَ إِلَى هَذَا الْعَلَوِيِّ فَتُسَلِّمَ عَلَيْهِ قُلْتُ لَسْتُ أَكْرَهُ ذَلِكَ فَدَخَلْتُ فَسَلَّمْتُ عَلَيْهِ وَ قُلْتُ لَهُ إِنَّ فِي هَذِهِ الْقَرْيَةِ كَذَا وَ كَذَا مِنْ مَوَالِيكَ فَإِنْ أَمَرْتَنَا بِحُضُورِهِمْ فَعَلْنَا قَالَ لَا تَفْعَلُوا

He said to me, ‘Would you like to enter to see this Alawite, so you can greet unto him^-asws?’ I said, ‘I will not dislike that’. I entered and greeted unto him^-asws, and I said to him^-asws, ‘In this town there are such and such from your^-asws friends. If you^-asws were to instruct us to present them, we can do so’. He^-asws said: ‘Don’t do it’.

قُلْتُ فَإِنَّ عِنْدَنَا تُمُوراً جِيَاداً فَتَأْذَنُ لِي أَنْ أَحْمِلَ لَكَ بَعْضَهَا فَقَالَ إِنْ حَمَلْتَ شَيْئاً يَصِلُ إِلَيَّ وَ لَكِنِ احْمِلْهُ إِلَى الْقَائِدِ فَإِنَّهُ سَيُبْعَثُ إِلَيَّ مِنْهُ فَحَمَلْتُ إِلَى الْقَائِدِ أَنْوَاعاً مِنَ التَّمْرِ وَ أَخَذْتُ نَوْعاً جَيِّداً فِي كُمِّي وَ سُكُرُّجَةً مِنْ زُبْدٍ فَحَمَلْتُهُ إِلَيْهِ ثُمَّ جِئْتُ فَقَالَ الْقَائِدُ أَ تُحِبُّ أَنْ تَدْخُلَ عَلَى صَاحِبِكَ قُلْتُ نَعَمْ

I said, ‘There are fresh dates with us. If you^-asws permit me, I can carry some of these to you’. He^-asws said: ‘If you were to carry something thing to me^-asws, but carry it to the driver, for he would be sending to me^-asws from it’. I carried it to the driver a variety of dates, and I took a good variety in my sleeve and a plate of butter to him^-asws. Then I came. The driver said, ‘Would you like to enter to see your Master^-asws?’ I said, ‘Yes’.

فَدَخَلْتُ فَإِذَا قُدَّامَهُ مِنْ ذَلِكَ التَّمْرِ الَّذِي بَعَثْتُ بِهِ إِلَى الْقَائِدِ فَأَخْرَجْتُ التَّمْرَ الَّذِي كَانَ مَعِي وَ الزُّبْدَ فَوَضَعْتُهُ بَيْنَ يَدَيْهِ فَأَخَذَ كَفّاً مِنْ تَمْرٍ فَدَفَعَهُ إِلَيَّ وَ قَالَ لَوْ زَادَكَ رَسُولُ اللَّهِ ص لَزِدْنَاكَ فَعَدَدْتُهُ فَإِذَا هِيَ كَمَا رَأَيْتُ فِي النَّوْمِ لَمْ يَزِدْ وَ لَمْ يَنْقُصْ.

I entered, and there, in front of him^-asws, were from those dates which I had sent with to the driver. I extracted the dates which were with me and the butter and placed it in front of him^-asws. He^-asws grabbed a handful of dates and handed it to me and said: ‘If Rasool-Allah^–saww had increase for you, I^-asws would have increased for you’. It counted them, and behold, these were just as I had seen in the dream, neither more nor less’’.[41]

40- يج، الخرائج و الجرائح رُوِيَ عَنْ أَحْمَدَ بْنِ هَارُونَ قَالَ: كُنْتُ جَالِساً أُعَلِّمُ غُلَاماً مِنْ غِلْمَانِهِ فِي فَازَةِ دَارِهِ إِذْ دَخَلَ عَلَيْنَا أَبُو الْحَسَنِ ع رَاكِباً عَلَى فَرَسٍ لَهُ فَقُمْنَا إِلَيْهِ فَسَبَقَنَا فَنَزَلَ قَبْلَ أَنْ نَدْنُوَ مِنْهُ فَأَخَذَ عَنَانَ فَرَسِهِ بِيَدِهِ فَعَلَّقَهُ فِي طُنُبٍ مِنْ أَطْنَابِ الْفَازَةِ ثُمَّ دَخَلَ

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Ahmad Bin Haroun who said,

‘I was seated teaching a slave from his^-asws slaves in a canopy of his^-asws house, when Abu Al-Hassan^-asws entered towards us riding upon a horse of his^-asws. We stood up to him^-asws. He^-asws preceded us before we could go near him^-asws. He^-asws held a rein of his^-asws horse and hung it in a hook from the hooks of the canopy, then entered.

فَجَلَسَ مَعَنَا فَأَقْبَلَ عَلَيَّ وَ قَالَ مَتَى رَأْيُكَ أَنْ تَنْصَرِفَ إِلَى الْمَدِينَةِ فَقُلْتُ اللَّيْلَةَ قَالَ فَاكْتُبْ إِذَنْ كِتَاباً مَعَكَ تُوصِلُهُ إِلَى فُلَانٍ التَّاجِرِ قُلْتُ نَعَمْ قَالَ يَا غُلَامُ هَاتِ الدَّوَاةَ وَ الْقِرْطَاسَ فَخَرَجَ الْغُلَامُ لِيَأْتِيَ بِهِمَا مِنْ دَارٍ أُخْرَى

He^-asws sat with us. He^-asws turned towards me and said: ‘When are you viewing leaving to go to Al-Medina?’ I said, ‘Tonight’. He^-asws said: ‘I^-asws shall write a letter with you to deliver it to so and so trader’. I said, ‘Yes’. He^-asws said: ‘O slave, give the ink and the paper!’ The slave went out in order to come with these from another house.

فَلَمَّا غَابَ الْغُلَامُ صَهَلَ الْفَرَسُ وَ ضَرَبَ بِذَنَبِهِ فَقَالَ لَهُ بِالْفَارِسِيَّةِ مَا هَذَا الْغَلَقُ‏ فَصَهَلَ الثَّانِيَةَ فَضَرَبَ بِيَدِهِ فَقَالَ لَهُ بِالْفَارِسِيَّةِ اقْلَعْ فَامْضِ إِلَى نَاحِيَةِ الْبُسْتَانِ وَ بُلْ هُنَاكَ وَ رُثْ وَ ارْجِعْ فَقِفْ هُنَاكَ مَكَانَكَ

When the slave disappeared, the horse neighed, and struck with its tail. He^-asws said to it in Persian: ‘This is not the closure!’ It neighed secondly. He^-asws struck his^-asws hand and said to it in Persian: ‘Uproot and go to a corner of the orchard and urinate over there and defecate and return and stand over here in your place’.

فَرَفَعَ الْفَرَسُ رَأْسَهُ وَ أَخْرَجَ الْعَنَانَ مِنْ مَوْضِعِهِ ثُمَّ مَضَى إِلَى نَاحِيَةِ الْبُسْتَانِ حَتَّى لَا نَرَاهُ فِي ظَهْرِ الْفَازَةِ فَبَالَ وَ رَاثَ وَ عَادَ إِلَى مَكَانِهِ

The horse raised its head and extracted the rein from its place, then it went to a corner of the orchard until we could not see it in the back of the canopy. It urinated and defecated and returned to its place.

فَدَخَلَنِي مِنْ ذَلِكَ مَا اللَّهُ بِهِ عَلِيمٌ فَوَسْوَسَ الشَّيْطَانُ فِي قَلْبِي فَقَالَ يَا أَحْمَدُ لَا يَعْظُمُ عَلَيْكَ مَا رَأَيْتَ إِنَّ مَا أَعْطَى اللَّهُ مُحَمَّداً وَ آلَ مُحَمَّدٍ أَكْثَرُ مِمَّا أَعْطَى دَاوُدَ وَ آلَ دَاوُدَ

There entered into me from that what Allah^-azwj is more Knowing with it. The Satan^-la whispered in my heart. He^-asws said: ‘O Ahmad! Let it not be mighty upon you what you saw. What Allah^-azwj has Granted Muhammad^-saww and Progeny^-asws of Muhammad^-saww is more than what He^–azwj had Granted Dawood^-as and progeny of Dawood^-as!’

قُلْتُ صَدَقَ ابْنُ رَسُولِ اللَّهِ ص فَمَا قَالَ لَكَ وَ مَا قُلْتَ لَهُ فَقَدْ فَهِمْتَهُ

I said, ‘The son^-asws of Rasool-Allah^-saww speaks the truth. So, what did it say to you^-asws and did you^-asws say to it, for it had understood it?’

فَقَالَ قَالَ لِيَ الْفَرَسُ قُمْ فَارْكَبْ إِلَى الْبَيْتِ حَتَّى تَفْرُغَ عَنِّي قُلْتُ مَا هَذَا الْغَلَقُ قَالَ قَدْ تَعِبْتُ قُلْتُ لِي حَاجَةٌ أُرِيدُ أَنْ أَكْتُبَ كِتَاباً إِلَى الْمَدِينَةِ فَإِذَا فَرَغْتُ رَكِبْتُكَ قَالَ إِنِّي أُرِيدُ أَنْ أَرُوثَ وَ أَبُولَ وَ أَكْرَهُ أَنْ أَفْعَلَ ذَلِكَ بَيْنَ يَدَيْكَ فَقُلْتُ اذْهَبْ إِلَى نَاحِيَةِ الْبُسْتَانِ فَافْعَلْ مَا أَرَدْتَ ثُمَّ عُدْ إِلَى مَكَانِكَ فَفَعَلَ الَّذِي رَأَيْتَ

He^-asws said: ‘The horse said to me^-asws, ‘Arise and ride to the house until you^-asws are free from me’. I^-asws said: ‘This is not the closure’. It said, ‘I am tired’. I^-asws said: ‘There is a need for me^-asws. I^-asws want to write a letter to Al-Medina. When I^-asws am free from it, I^-asws shall ride you’. It said, ‘I want to defecate and urinate, and I dislike it to do that in front of you^-asws’. I^-asws said: ‘Go to a corner of the orchard and do what you want, then return to your place’. It did that which you saw’.

ثُمَّ أَقْبَلَ الْغُلَامُ بِالدَّوَاةِ وَ الْقِرْطَاسِ وَ قَدْ غَابَتِ الشَّمْسُ فَوَضَعَهَا بَيْنَ يَدَيْهِ فَأَخَذَ فِي الْكِتَابَةِ حَتَّى أَظْلَمَ اللَّيْلُ فِيمَا بَيْنِي وَ بَيْنَهُ فَلَمْ أَرَ الْكِتَابَ وَ ظَنَنْتُ أَنَّهُ أَصَابَهُ الَّذِي أَصَابَنِي فَقُلْتُ لِلْغُلَامِ قُمْ فَهَاتِ شَمْعَةً مِنَ الدَّارِ حَتَّى يُبْصِرَ مَوْلَاكَ كَيْفَ يَكْتُبُ فَمَضَى فَقَالَ لِلْغُلَامِ لَيْسَ إِلَى ذَلِكَ حَاجَةٌ

Then the slave returned with the ink and paper, and the sun had set. He placed these in front of him^-asws. He^-asws took in the writing until the night darkened in what is between me and him^-asws, so I could not see the letter, and I thought it had afflicted him^-asws that which had afflicted me. I said to the slave, ‘Stand and bring a candle from the house until your Master^-asws can see how he^-asws is writing’. He (started) going. He^-asws said to the slave: ‘There is no need to that!’

ثُمَّ كَتَبَ كِتَاباً طَوِيلًا إِلَى أَنْ غَابَ الشَّفَقُ ثُمَّ قَطَعَهُ فَقَالَ لِلْغُلَامِ أَصْلِحْ وَ أَخَذَ الْغُلَامُ الْكِتَابَ وَ خَرَجَ إِلَى الْفَازَةِ لِيُصْلِحَهُ ثُمَّ عَادَ إِلَيْهِ وَ نَاوَلَهُ لِيَخْتِمَهُ فَخَتَمَهُ مِنْ غَيْرِ أَنْ يَنْظُرَ الْخَاتَمَ مَقْلُوباً أَوْ غَيْرَ مَقْلُوبٍ فَنَاوَلَنِي

Then he^-asws wrote a long letter until the twilight disappeared. Then he^-asws cut it. He^-asws said to the slave: ‘Correct (repair) it!’ And the slave took the letter and went out to the canopy in order to correct it. Then he returned to him^-asws and gave it to him^-asws for him^-asws to seal it. He^-asws sealed it from without looking at the seal, whether it is transferred or not transferred. He^-asws gave it to me.

فَقُمْتُ لِأَذْهَبَ فَعَرَضَ فِي قَلْبِي قَبْلَ أَنْ أَخْرُجَ مِنَ الْفَازَةِ أُصَلِّي قَبْلَ أَنْ آتِيَ الْمَدِينَةَ قَالَ يَا أَحْمَدُ صَلِّ الْمَغْرِبَ وَ الْعِشَاءَ الْآخِرَةَ فِي مَسْجِدِ الرَّسُولِ ص وَ اطْلُبِ الرَّجُلَ فِي الرَّوْضَةِ فَإِنَّكَ تُوَافِقُهُ إِنْ شَاءَ اللَّهُ

I stood up to go, but it presented in my heart that I should pray Salat before I go out from the canopy before I get to Al-Medina. He^-asws said: ‘O Ahmad! Pray Al-Maghrib and Al-Isha the last in the Masjid of the Rasool^-saww, and seek the man in the Mausoleum, for you shall come across him, if Allah^–azwj so Desires’.

قَالَ فَخَرَجْتُ مُبَادِراً فَأَتَيْتُ الْمَسْجِدَ وَ قَدْ نُودِيَ الْعِشَاءَ الْآخِرَةَ فَصَلَّيْتُ الْمَغْرِبَ ثُمَّ صَلَّيْتُ مَعَهُمُ الْعَتَمَةَ وَ طَلَبْتُ الرَّجُلَ حَيْثُ أَمَرَنِي فَوَجَدْتُهُ فَأَعْطَيْتُهُ الْكِتَابَ وَ أَخَذَهُ وَ فَضَّهُ لِيَقْرَأَهُ فَلَمْ يَسْتَبِنْ قِرَاءَتَهُ فِي ذَلِكَ الْوَقْتِ فَدَعَا بِسِرَاجٍ‏ فَأَخَذْتُهُ وَ قَرَأْتُهُ عَلَيْهِ فِي السِّرَاجِ فِي الْمَسْجِدِ

He (the narrator) said, ‘I went out rushing and came to the Masjid, and Al-Isha the last Salat had been called for. I prayed Al-Maghrib, then prayed the evening with them, and I searched for the man where he^-asws had instructed me. I found him and gave him the letter, and he took it and broke it (seal) to read it. Its writing was not clear at that time, so he called for a lamp. I took it and read it out to him in the lamp in the Masjid.

فَإِذَا خَطٌّ مُسْتَوٍ لَيْسَ حَرْفٌ مُلْتَصِقاً بِحَرْفٍ وَ إِذَا الْخَاتَمُ مُسْتَوٍ لَيْسَ بِمَقْلُوبٍ فَقَالَ لِيَ الرَّجُلُ عُدْ إِلَيَّ غَداً حَتَّى أَكْتُبَ جَوَابَ الْكِتَابِ فَغَدَوْتُ فَكَتَبَ الْجَوَابَ فَجِئْتُ بِهِ إِلَيْهِ فَقَالَ أَ لَيْسَ قَدْ وَجَدْتَ الرَّجُلَ حَيْثُ قُلْتُ لَكَ فَقُلْتُ نَعَمْ قَالَ أَحْسَنْتَ‏.

There, it was in a lined handwriting. There wasn’t any letter sticking with a letter, and there, the seal was even, it wasn’t overturned. The man said to me, ‘Return to me tomorrow until I write and answer to the letter’. I came early. He wrote the answer, and I came with it to him^-asws. He^-asws said: ‘Didn’t you find the man where I^-asws had said to you?’ I said, ‘Yes’. He^-asws said: ‘Excellent’’.[42]

41- يج، الخرائج و الجرائح رُوِيَ عَنْ مُحَمَّدِ بْنِ الْفَرَجِ قَالَ: قَالَ لِي عَلِيُّ بْنُ مُحَمَّدٍ ع إِذَا أَرَدْتَ أَنْ تَسْأَلَ مَسْأَلَةً فَاكْتُبْهَا وَ ضَعِ الْكِتَابَ تَحْتَ مُصَلَّاكَ وَ دَعْهُ سَاعَةً ثُمَّ أَخْرِجْهُ وَ انْظُرْ قَالَ فَفَعَلْتُ فَوَجَدْتُ جَوَابَ مَا سَأَلْتُ عَنْهُ مُوَقَّعاً فِيهِ.

(The book) ‘Al-Kharaij Wa Al-Jaraih’ – It is reported from Muhammad Bin Al-Faraj who said,

‘Ali^-asws Bin Muhammad^-asws said to me: ‘Whenever you want to ask a question, then write it and place the letter underneath your praying-mat and leave it for a while. Then extract it and look’. He said, ‘I did it, and I found the answer to what I had asked about, having been written in it’’.[43]

42- أَقُولُ، رَوَى السَّيِّدُ بْنُ طَاوُسٍ فِي كَشْفِ الْمَحَجَّةِ بِإِسْنَادِهِ مِنْ كِتَابِ الرَّسَائِلِ لِلْكُلَيْنِيِّ عَمَّنْ سَمَّاهُ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع أَنَّ الرَّجُلَ يُحِبُّ أَنْ يُفْضِيَ إِلَى إِمَامِهِ مَا يُحِبُّ أَنْ يُفْضِيَ إِلَى رَبِّهِ

I (Majlisi) am saying, ‘It is reported by the Seyyid Bin Tawoos in ‘Kashf al Mahajja’, by his chain from ‘Kitab Al Rasail’ of Al Kulayni, from the one whom he named, he said,

‘I wrote to Abu Al-Hassan^-asws, ‘The man loves to pour out (his heart) to his Imam^-asws what he loves to pour out to his Lord^-azwj’.

قَالَ فَكَتَبَ إِنْ كَانَ لَكَ حَاجَةٌ فَحَرِّكْ شَفَتَيْكَ فَإِنَّ الْجَوَابَ يَأْتِيكَ.

He (the narrator) said, ‘He^–asws wrote: ‘If there was a need for you, then move your lips, and the answer will come to you’’.[44]

43- يج، الخرائج و الجرائح رُوِيَ عَنْ أَبِي مُحَمَّدٍ الطَّبَرِيِّ قَالَ: تَمَنَّيْتُ أَنْ يَكُونَ لِي خَاتَمٌ مِنْ عِنْدِهِ ع فَجَاءَنِي نَصْرٌ الْخَادِمُ بِدِرْهَمَيْنِ فَصُغْتُ خَاتَماً فَدَخَلْتُ عَلَى قَوْمٍ يَشْرَبُونَ الْخَمْرَ فَتَعَلَّقُوا بِي حَتَّى شَرِبْتُ قَدَحاً أَوْ قَدَحَيْنِ فَكَانَ الْخَاتَمُ ضَيِّقاً فِي إِصْبَعِي لَا يُمْكِنُنِي إِدَارَتُهُ لِلْوُضُوءِ فَأَصْبَحْتُ وَ قَدِ افْتَقَدْتُهُ فَتُبْتُ إِلَى اللَّهِ.

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Abu Muhammad Al Tabari who said,

‘I wished that there would happen to be for me a ring from him^–asws. Nasr the servant came to me with two Dirhams. I moulded a rind. I entered into a group drinking wine. They stuck with me until I had drunk a mug or two mugs. The ring was tight in my finger. It was not possible for me to turn it for performing the wud’u. I woke up and I had lost it. I repented to Allah^-azwj’’.[45]

44- يج، الخرائج و الجرائح رُوِيَ‏ أَنَّ الْمُتَوَكِّلَ أَوِ الْوَاثِقَ أَوْ غَيْرَهُمَا أَمَرَ الْعَسْكَرَ وَ هُمْ تِسْعُونَ أَلْفَ فَارِسٍ مِنَ الْأَتْرَاكِ السَّاكِنِينَ بِسُرَّ مَنْ رَأَى أَنْ يَمْلَأَ كُلُّ وَاحِدٍ مِخْلَاةَ فَرَسِهِ مِنَ الطِّينِ الْأَحْمَرِ وَ يَجْعَلُوا بَعْضَهُ عَلَى بَعْضٍ فِي وَسَطِ تُرْبَةٍ وَاسِعَةٍ هُنَاكَ فَفَعَلُوا

(The book) ‘Al Kharaij Wa Al Jaraih’ –

‘Al-Mutawakkil or Al-Wasiq or someone else ordered the army, and they were ninety thousand (90,000) horsemen from the Turks dwelling at Surmanray, that each one should fill the nose bag of his horse from the red clay and make part of it to be upon part in the middle of the vast soil over there. They did so.

فَلَمَّا صَارَ مِثْلَ جَبَلٍ عَظِيمٍ وَ اسْمُهُ تَلُّ الْمَخَالِي‏ صَعِدَ فَوْقَهُ وَ اسْتَدْعَى أَبَا الْحَسَنِ وَ اسْتَصْعَدَهُ وَ قَالَ اسْتَحْضَرْتُكَ لِنَظَارَةِ خُيُولِي وَ قَدْ كَانَ أَمَرَهُمْ أَنْ يَلْبَسُوا التَّجَافِيفَ وَ يَحْمِلُوا الْأَسْلِحَةَ وَ قَدْ عَرَضُوا بِأَحْسَنِ زِينَةٍ وَ أَتَمِّ عُدَّةٍ وَ أَعْظَمِ هَيْبَةٍ وَ كَانَ غَرَضُهُ أَنْ يَكْسِرَ قَلْبَ كُلِّ مَنْ يَخْرُجُ عَلَيْهِ وَ كَانَ خَوْفُهُ مِنْ أَبِي الْحَسَنِ ع أَنْ يَأْمُرَ أَحَداً مِنْ أَهْلِ بَيْتِهِ أَنْ يَخْرُجَ عَلَى الْخَلِيفَةِ

When it became like a big mountain, and its name is Al-Mukhaly hill (Fodder bag hill), he ascended above it and summoned Abu Al-Hassan^–asws and made him^–asws climb, and said, ‘I have presented you^–asws to look at my cavalry’. And he had ordered them to be wearing the armour and carry the weapons, and they had presence with excelled adornment and complete number, and mighty awe. And his purpose was to break the heart of every one who (wanted to) rebel against him, and his fear from Abu Al-Hassan^–asws was that he^-asws might order someone from his^-asws family members to rebel against the caliph.

فَقَالَ لَهُ أَبُو الْحَسَنِ ع وَ هَلْ أَعْرِضُ عَلَيْكَ عَسْكَرِي قَالَ نَعَمْ فَدَعَا اللَّهَ سُبْحَانَهُ فَإِذَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ مِنَ الْمَشْرِقِ وَ الْمَغْرِبِ مَلَائِكَةٌ مُدَجَّجُونَ فَغُشِيَ عَلَى الْخَلِيفَةِ فَلَمَّا أَفَاقَ قَالَ أَبُو الْحَسَنِ ع نَحْنُ لَا نُنَاقِشُكُمْ فِي الدُّنْيَا نَحْنُ مُشْتَغِلُونَ بِأَمْرِ الْآخِرَةِ فَلَا عَلَيْكَ شَيْ‏ءٌ مِمَّا تَظُنُّ.

Abu Al-Hassan^-asws said to him: ‘And shall I^-asws display my^-asws army to you?’ He said, ‘Yes’. He^-asws supplicated to Allah^-azwj the Glorious, and behold, between the sky and the earth, from the east and the west, there were armoured Angels. There was unconsciousness upon the caliph. When he awoke, Abu Al-Hassan^-asws said: ‘We^-asws are not disputing you all regarding the world. We^-asws are too pre-occupied with the matter of the Hereafter, so there is nothing against you from what you are thinking’’.[46]

أن المتوكل قتل الواثق و أمر العسكر إلخ

Note: Al-Mutawakkil had killed Al-Wasiq and ordered the army, etc.

45- يج، الخرائج و الجرائح رَوَى أَبُو مُحَمَّدٍ الْبَصْرِيُّ عَنْ أَبِي الْعَبَّاسِ خَالِ شِبْلٍ كَاتِبِ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ قَالَ كُنَّا أَجْرَيْنَا ذِكْرَ أَبِي الْحَسَنِ ع فَقَالَ لِي‏ يَا أَبَا مُحَمَّدٍ لَمْ أَكُنْ فِي شَيْ‏ءٍ مِنْ هَذَا الْأَمْرِ وَ كُنْتُ أَعِيبُ عَلَى أَخِي وَ عَلَى أَهْلِ هَذَا الْقَوْلِ عَيْباً شَدِيداً بِالذَّمِّ وَ الشَّتْمِ إِلَى أَنْ كُنْتُ فِي الْوَفْدِ الَّذِينَ أَوْفَدَ الْمُتَوَكِّلُ إِلَى الْمَدِينَةِ فِي إِحْضَارِ أَبِي الْحَسَنِ ع

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Muhammad Al Basry, from Abu Al Abbas, maternal uncle of the scribe Ibrahim Bin Muhammad who said,

‘We were flowing the discussion of Abu Al-Hassan^-asws. He said to me, ‘O Abu Muhammad! I will not come to be in anything from this matter!’ And I used to fault upon my brother and upon the people of this word (Wilayah) with severe faulting with the condemnation and the insults until I happened to be in the delegation which Al-Mutawakkil had sent to Al-Medina in presenting Abu Al-Hassan^-asws.

فَخَرَجْنَا إِلَى الْمَدِينَةِ فَلَمَّا خَرَجَ وَ صِرْنَا فِي بَعْضِ الطَّرِيقِ وَ طَوَيْنَا الْمَنْزِلَ وَ كَانَ مَنْزِلًا صَائِفاً شَدِيدَ الْحَرِّ فَسَأَلْنَاهُ أَنْ يَنْزِلَ فَقَالَ لَا فَخَرَجْنَا وَ لَمْ نَطْعَمْ وَ لَمْ نَشْرَبْ فَلَمَّا اشْتَدَّ الْحَرُّ وَ الْجُوعُ وَ الْعَطَشُ فَبَيْنَمَا وَ نَحْنُ إِذْ ذَلِكَ فِي أَرْضٍ مَلْسَاءَ لَا نَرَى شَيْئاً وَ لَا ظِلَّ وَ لَا مَاءَ نَسْتَرِيحُ فَجَعَلْنَا نُشْخِصُ بِأَبْصَارِنَا نَحْوَهُ

We went out to Al-Medina. When he^-asws came out and we came to be in one of the roads, and folded the pausing stop, and it was a summer stop of severe heat, we asked him^-asws if he^-asws wanted to descend. He^-asws said: ‘No’. So we went out and did not eat nor drink. When the heat and the hunger intensified, and while we were in that (situation), in a barren land, we could neither see anything, nor shade, nor water we could find rest in, we started staring at him^-asws with our eyes, towards him^-asws.

قَالَ وَ مَا لَكُمْ أَحْسَبُكُمْ جِيَاعاً وَ قَدْ عَطِشْتُمْ فَقُلْنَا- إِي وَ اللَّهِ يَا سَيِّدَنَا قَدْ عَيِينَا قَالَ عَرِّسُوا وَ كُلُوا وَ اشْرَبُوا فَتَعَجَّبْتُ مِنْ قَوْلِهِ وَ نَحْنُ فِي صَحْرَاءَ مَلْسَاءَ لَا نَرَى فِيهَا شَيْئاً نَسْتَرِيحُ إِلَيْهِ وَ لَا نَرَى مَاءً وَ لَا ظِلًّا

He^-asws said: ‘And what is the matter with you all? I^-asws reckon you are hungry and have become thirsty’. We said, ‘Yes, by Allah^-azwj, O our Master^-asws! We are exhausted’. He^-asws said: ‘Take a night stop and eat and drink!’ I was surprised from his^-asws words, and we were in a barren desert, not seeing anything in it we could find rest to, nor seeing any water, nor shade.

فَقَالَ مَا لَكُمْ عَرِّسُوا فَابْتَدَرْتُ إِلَى الْقِطَارِ لِأُنِيخَ ثُمَّ الْتَفَتُّ وَ إِذَا أَنَا بِشَجَرَتَيْنِ عَظِيمَتَيْنِ تَسْتَظِلُّ تَحْتَهُمَا عَالَمٌ مِنَ النَّاسِ وَ إِنِّي لَأَعْرِفُ مَوْضِعَهُمَا إِنَّهُ أَرْضٌ بَرَاحٌ قَفْرَاءُ وَ إِذَا بِعَيْنٍ تَسِيحُ عَلَى وَجْهِ الْأَرْضِ أَعْذَبِ مَاءٍ وَ أَبْرَدِهِ

He^-asws said: ‘What is the matter with you all? Take a night stop!’ I rushed to the line (of camels) to kneel them. Then I turned, and there I was with two large trees, and world of people could be shaded until them, and I did not recognise their place. It was a land of barren desert. And there I was with a spring flowing upon the surface of the earth of its freshest water and its coldest.

فَنَزَلْنَا وَ أَكَلْنَا وَ شَرِبْنَا وَ اسْتَرَحْنَا وَ إِنَّ فِينَا مَنْ سَلَكَ ذَلِكَ الطَّرِيقَ مِرَاراً فَوَقَعَ فِي قَلْبِي ذَلِكَ الْوَقْتَ أَعَاجِيبُ وَ جَعَلْتُ أَحُدُّ النَّظَرَ إِلَيْهِ أَتَأَمَّلُهُ طَوِيلًا وَ إِذَا نَظَرْتُ إِلَيْهِ تَبَسَّمَ وَ زَوَى وَجْهَهُ عَنِّي فَقُلْتُ فِي نَفْسِي وَ اللَّهِ لَأَعْرِفَنَّ هَذَا كَيْفَ هُوَ فَأَتَيْتُ مِنْ وَرَاءِ الشَّجَرَةِ فَدَفَنْتُ سَيْفِي وَ وَضَعْتُ عَلَيْهِ حَجَرَيْنِ وَ تَغَوَّطْتُ فِي ذَلِكَ الْمَوْضِعِ وَ تَهَيَّأْتُ لِلصَّلَاةِ

We descended, and ate and drank and rested, and there was someone among us who had travelled that road repeatedly. Wonders occurred in my heart at that time, and I went on to sharply look at him^-asws and meditated on him^-asws for a long time. And when I looked at him^-asws, he^-asws smiled and turned his^-asws face away from me. I said within myself, ‘By Allah^-azwj! I will come to know this, how he^-asws is’. So, I came from behind the tree, buried my sword and placed two stones upon it, and I defecated in that place and prepared for the Salat.

فَقَالَ أَبُو الْحَسَنِ ع اسْتَرَحْتُمْ قُلْنَا نَعَمْ قَالَ فَارْتَحِلُوا عَلَى اسْمِ اللَّهِ فَارْتَحَلْنَا فَلَمَّا أَنْ سِرْنَا سَاعَةً رَجَعْتُ عَلَى الْأَثَرِ فَأَتَيْتُ الْمَوْضِعَ فَوَجَدْتُ الْأَثَرَ وَ السَّيْفَ كَمَا وَضَعْتُ وَ الْعَلَامَةَ وَ كَأَنَّ اللَّهَ لَمْ يَخْلُقْ ثَمَّ شَجَرَةً وَ لَا مَاءً وَ لَا ظِلَالًا وَ لَا بَلَلًا فَتَعَجَّبْتُ مِنْ ذَلِكَ وَ رَفَعْتُ يَدِي إِلَى السَّمَاءِ فَسَأَلْتُ اللَّهَ الثَّبَاتَ عَلَى الْمَحَبَّةِ وَ الْإِيمَانِ بِهِ وَ الْمَعْرِفَةِ مِنْهُ وَ أَخَذْتُ الْأَثَرَ

Abu Al-Hassan^-asws said: ‘Have you all rested?’ We said, ‘Yes’. He said, ‘Then depart upon the Name of Allah^-azwj!’ We departed. When we had travelled for a while, I returned upon the tracks. I came to the place and found the impacts, and the sword just as I had placed, and the signs, and it was as if Allah^-azwj had not Created any tree, nor water, nor shade, nor wetness. I was astounded from that and raised my hands towards the sky. I asked Allah^-azwj to Make me steadfast upon the love and the Eman with him^-asws and the recognition from him^-asws, and I took to the tracks.

فَلَحِقْتُ الْقَوْمَ فَالْتَفَتَ إِلَيَّ أَبُو الْحَسَنِ ع وَ قَالَ يَا أَبَا الْعَبَّاسِ فَعَلْتَهَا قُلْتُ نَعَمْ يَا سَيِّدِي لَقَدْ كُنْتُ شَاكّاً وَ أَصْبَحْتُ أَنَا عِنْدَ نَفْسِي مِنْ أَغْنَى النَّاسِ فِي الدُّنْيَا وَ الْآخِرَةِ فَقَالَ هُوَ كَذَلِكَ هُمْ مَعْدُودُونَ مَعْلُومُونَ لَا يَزِيدُ رَجُلٌ وَ لَا يَنْقُصُ‏.

I joined with the group. Abu Al-Hassan^-asws turned to me and said: ‘O Abu Al-Abbas!’ I said, ‘Yes, O my Master^-asws! I was in doubt, and I have become from the richest of the people within myself in the world and the Hereafter’. He^-asws said: ‘It is like that. They (Shias) are numbered, known. They will neither be more nor less’’.[47]

46- يج، الخرائج و الجرائح رُوِيَ عَنْ دَاوُدَ بْنِ أَبِي الْقَاسِمِ قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ صَاحِبِ الْعَسْكَرِ ع فَقَالَ لِي كَلِّمْ هَذَا الْغُلَامَ بِالْفَارِسِيَّةِ فَإِنَّهُ زَعَمَ أَنَّهُ يُحَسِّنُهَا فَقُلْتُ لِلْخَادِمِ زانوى تو چيست فَلَمْ يُجِبْ فَقَالَ لَهُ يَسْأَلُكَ وَ يَقُولُ رُكْبَتُكَ مَا هِيَ‏.

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Dawood Bin Abu Al Qasim who said,

‘I entered to see Abu Al-Hassan^-asws owner of the army. He^-asws said to me: ‘Speak to this slave in Persian, for he claims that he is good at it’. I said to the slave, ‘Zanoui to cheest’’. But he did not answer. He^-asws said to him: ‘He is asking you and saying: ‘Your knees, what are they?’’[48]

47- مصبا، المصباحين قب، المناقب لابن شهرآشوب يج، الخرائج و الجرائح رَوَى إِسْحَاقُ بْنُ عَبْدِ اللَّهِ الْعَلَوِيُّ الْعُرَيْضِيُ‏ قَالَ: رَكِبَ أَبِي وَ عُمُومَتِي إِلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ وَ قَدِ اخْتَلَفُوا فِي الْأَرْبَعَةِ أَيَّامٍ الَّتِي تُصَامُ فِي السَّنَةِ وَ هُوَ مُقِيمٌ بِصَرْيَا قَبْلَ مَصِيرِهِ إِلَى سُرَّ مَنْ رَأَى

(The book) ‘Al Misbaheyn’, (and) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) Al Kharaij Wa Al Jaraih’ – It is reported by Is’haq Bin Abdullah Al Alawy Al Ureyzi who said,

‘My father and my uncles rode to (meet) Abu Al-Hassan Ali^-asws Bin Muhammad^-asws, and they were differing regarding the four days which one should be fasting in during the year, and he^-asws was staying at Sarya before his^-asws travelling to Surmanray.

فَقَالَ جِئْتُمْ تَسْأَلُونِّي عَنِ الْأَيَّامِ الَّتِي تُصَامُ فِي السَّنَةِ فَقَالُوا مَا جِئْنَا إِلَّا لِهَذَا فَقَالَ الْيَومُ‏ السَّابِعَ عَشَرَ مِنْ رَبِيعٍ الْأَوَّلِ وَ هُوَ الْيَوْمُ الَّذِي وُلِدَ فِيهِ رَسُولُ اللَّهِ ص وَ الْيَوْمُ السَّابِعُ وَ الْعِشْرُونَ مِنْ رَجَبٍ وَ هُوَ الْيَوْمُ الَّذِي بُعِثَ فِيهِ رَسُولُ اللَّهِ ص وَ الْيَوْمُ الْخَامِسُ وَ الْعِشْرُونَ مِنْ ذِي الْقَعْدَةِ وَ هُوَ الْيَوْمُ الَّذِي دُحِيَتْ فِيهِ الْأَرْضُ وَ الْيَوْمُ الثَّامِنَ عَشَرَ مِنْ ذِي الْحِجَّةِ وَ هُوَ يَوْمُ الْغَدِيرِ.

He^-asws said: ‘You have come to ask me^-asws about the days in which to fast in during the year?’ They said, ‘We have not come except for this’. He^-asws said: ‘The seventeenth (17) day of Rabbi ul-Awwal, and it is the day in which Rasool-Allah^-saww was being blessed (to his^-saww parents^-asws); and the twenty-seventh (27) of Rajab, and it is the day in which Rasool-Allah^-saww had been Sent in; and the twenty-fifth (25) of Zil Qadah, and it is the day in which the earth was spread out in; and the eighteenth of Zil Hijjah, and it is the day of Al-Ghadeer’’.[49]

48- عم، إعلام الورى‏ شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِ‏ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنِ الْوَشَّاءِ عَنْ خَيْرَانَ الْأَسْبَاطِيِّ قَالَ: قَدِمْتُ عَلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ ع الْمَدِينَةَ فَقَالَ لِي مَا خَبَرُ الْوَاثِقِ عِنْدَكَ قُلْتُ جُعِلْتُ فِدَاكَ خَلَّفْتُهُ فِي عَافِيَةٍ أَنَا مِنْ أَقْرَبِ النَّاسِ عَهْداً بِهِ عَهْدِي بِهِ مُنْذُ عَشَرَةِ أَيَّامٍ فَقَالَ لِي إِنَّ أَهْلَ الْمَدِينَةِ يَقُولُونَ إِنَّهُ مَاتَ

(The books) ‘I’lam Al Wara’, (and) ‘Al Irshad’ – Ibn Qawlawiya, from Al Kulayni, from Al Husayn Bin Muhammad, from Al Moalla, from Al Washa, from Khayran Al Asbaty who said,

‘I arrived to Abu Al-Hassan Ali^-asws Bin Muhammad^-asws at Al-Medina. He said to me, ‘What is the news of Al-Wasiq (caliph) with you?’ I said, ‘May I be sacrificed for you^-asws! I left him behind being in good health. I am from the closest of the people in dealings with him. My (last) dealing with him was ten days ago’. He^-asws said to me: ‘The people of Al-Medina are saying he has died’.

فَلَمَّا قَالَ إِنَّ النَّاسَ يَقُولُونَ إِنَّهُ مَاتَ عَلِمْتُ أَنَّهُ يَعْنِي نَفْسَهُ ثُمَّ قَالَ لِي مَا فَعَلَ جَعْفَرٌ قُلْتُ تَرَكْتُهُ أَسْوَأَ النَّاسِ حَالًا فِي السِّجْنِ

When he^-asws said: ‘The people are saying he has died’, I knew he^-asws had meant himself^-asws. Then he^-asws said to me: ‘What happened with Ja’far?’ I said, ‘I left him behind being in an evil state in the prison’.

قَالَ فَقَالَ لِي إِنَّهُ صَاحِبُ الْأَمْرِ ثُمَّ قَالَ مَا فَعَلَ ابْنُ الزَّيَّاتِ قُلْتُ النَّاسُ مَعَهُ وَ الْأَمْرُ أَمْرُهُ فَقَالَ أَمَا إِنَّهُ شُؤْمٌ عَلَيْهِ

He (the narrator) said, ‘He^-asws said to me: ‘He is master of the command’. Then he^-asws said: ‘What happened to Ibn Al-Zayyat?’ I said, ‘The people are with him, and the command is his command’. He^-asws said: ‘But it is inauspicious upon him’.

قَالَ ثُمَّ إِنَّهُ سَكَتَ وَ قَالَ لَا بُدَّ أَنْ يَجْرِيَ مَقَادِيرُ اللَّهِ وَ أَحْكَامُهُ يَا خَيْرَانُ مَاتَ الْوَاثِقُ وَ قَدْ قَعَدَ الْمُتَوَكِّلُ جَعْفَرٌ وَ قَدْ قُتِلَ ابْنُ الزَّيَّاتِ قُلْتُ مَتَى جُعِلْتُ فِدَاكَ قَالَ بَعْدَ خُرُوجِكَ بِسِتَّةِ أَيَّامٍ‏.

He (the narrator) said, ‘Then he^-asws was silent, and said: ‘There is no escape from that the Pre-determinations of Allah^-azwj and His^-azwj Rulings would flow. O Khayran! Al-Wasiq has died and Al-Mutawakkil Ja’far is sitting (as caliph), and Ibn Al-Zayat has been killed’. I said, ‘When? May I be sacrificed for you^-asws!’ He^-asws said: ‘Six days after your exit’’.[50]

49- كا، الكافي الْحُسَيْنُ بْنُ الْحَسَنِ الْحُسَيْنِيُّ عَنْ يَعْقُوبَ بْنِ يَاسِرٍ قَالَ: كَانَ الْمُتَوَكِّلُ يَقُولُ وَيْحَكُمْ قَدْ أَعْيَانِي أَمْرُ ابْنِ الرِّضَا وَ جَهَدْتُ أَنْ يَشْرَبَ مَعِي وَ يُنَادِمَنِي فَامْتَنَعَ وَ جَهَدْتُ أَنْ آخُذَ فُرْصَةً فِي هَذَا الْمَعْنَى فَلَمْ أَجِدْهَا فَقَالُوا لَهُ فَإِنْ لَمْ تَجِدْ مِنِ ابْنِ الرِّضَا مَا تُرِيدُهُ فِي هَذِهِ الْحَالَةِ فَهَذَا أَخُوهُ مُوسَى قَصَّافٌ عَزَّافٌ- يَأْكُلُ‏ وَ يَشْرَبُ وَ يَتَعَشَّقُ قَالَ ابْعَثُوا إِلَيْهِ وَ جِيئُوا بِهِ حَتَّى نُمَوِّهَ بِهِ عَلَى النَّاسِ وَ نَقُولَ ابْنُ الرِّضَا

(The book) ‘Al Kafi’ – Al Husayn Bin Al-Hassan Al Husayn, from Yaqoub Bin Yasser who said,

‘Al-Mutawakkil was saying, ‘Wo be unto you all! The matter of the son^-asws of Al-Reza^-asws has exhausted me. He^-asws refuses to drink with me, or to socialise with me, or find an opportunity with regards to this!’ They said to him, ‘If you cannot find (a way) from him^-asws, so this here is his^-asws brother Musa, a singer, a musician. He eats and drinks and mates’. He said, ‘Send a message to him and bring him to me until I gossip with him upon the people, and we will be saying, ‘He is the son of Al-Reza^-asws’’.

فَكَتَبَ إِلَيْهِ وَ أُشْخِصَ مُكَرَّماً وَ تَلَقَّاهُ جَمِيعُ بَنِي هَاشِمٍ وَ الْقُوَّادُ وَ النَّاسُ عَلَى أَنَّهُ إِذَا وَافَى أَقْطَعَهُ قَطِيعَةً وَ بَنَى لَهُ فِيهَا وَ حَوَّلَ الْخَمَّارِينَ وَ الْقِيَانَ إِلَيْهِ وَ وَصَلَهُ وَ بَرَّهُ وَ جَعَلَ لَهُ مَنْزِلًا سَرِيّاً حَتَّى يَزُورَهُ هُوَ فِيهِ

He wrote to him and invited him honourably, and to be met by the entirety of the clan of Hashim, and the leaders, and the people upon a stipulation that when he keeps to the appointment, a piece of land would be cut out for him and a building would be built for him therein, and the drunkards and the singers would be transported to it. And he maintained goodly relations with him and was righteous with him and quickly made a dwelling for him where he would visit him therein when he would be in it.

فَلَمَّا وَافَى مُوسَى تَلَقَّاهُ أَبُو الْحَسَنِ فِي قَنْطَرَةِ وَصِيفٍ وَ هُوَ مَوْضِعٌ يَتَلَقَّى فِيهِ الْقَادِمُونَ فَسَلَّمَ عَلَيْهِ وَ وَفَّاهُ حَقَّهُ ثُمَّ قَالَ لَهُ إِنَّ هَذَا الرَّجُلَ قَدْ أَحْضَرَكَ لِيَهْتِكَكَ وَ يَضَعَ مِنْكَ فَلَا تُقِرَّ لَهُ أَنَّكَ شَرِبْتَ نَبِيذاً قَطُّ

When Musa kept to the appointment, Abu Al-Hassan^-asws met him in the reception arcade, and it was a place in which the guests were (normally) welcomed. He^-asws greeted upon him and reminded him of his rights, then said to him: ‘This man (Al-Mutawakkil) has got you here in order to disgrace you place insults on you, therefore do not acknowledge to him that you tend to drink Nabeez (an intoxicating drink), at all’.

فَقَالَ لَهُ مُوسَى فَإِذَا كَانَ دَعَانِي لِهَذَا فَمَا حِيلَتِي قَالَ فَلَا تَضَعْ مِنْ قَدْرِكَ وَ لَا تَفْعَلْ فَإِنَّمَا أَرَادَ هَتْكَكَ

Musa said to him^-asws, ‘So when he has invited me for this, then what is my way out?’ He^-asws said: ‘Do not drop yourself from your worth and do not do it, for rather he intends to disgrace you’.

فَأَبَى عَلَيْهِ فَكَرَّرَ عَلَيْهِ الْقَوْلَ وَ الْوَعْظَ وَ هُوَ مُقِيمٌ عَلَى خِلَافِهِ فَلَمَّا رَأَى أَنَّهُ لَا يُجِيبُ قَالَ أَمَا إِنَّ هَذَا مَجْلِسٌ لَا تَجْتَمِعُ أَنْتَ وَ هُوَ عَلَيْهِ أَبَداً فَأَقَامَ مُوسَى ثَلَاثَ سِنِينَ يُبَكِّرُ كُلَّ يَوْمٍ فَيُقَالُ قَدْ تَشَاغَلَ الْيَوْمَ فَرُحْ‏ فَيَرُوحُ فَيُقَالُ قَدْ سَكِرَ فَبَكِّرْ فَيُبَكِّرُ فَيُقَالُ قَدْ شَرِبَ دَوَاءً فَمَا زَالَ عَلَى هَذَا ثَلَاثَ سِنِينَ حَتَّى قُتِلَ الْمُتَوَكِّلُ وَ لَمْ يَجْتَمِعْ مَعَهُ عَلَيْهِ‏.

But he refused over it, and he^-asws reiterated upon it. When he^-asws saw that he is not responding, he^-asws said: ‘As for this gathering, so you and him would not be gathering upon it, ever!’ He stayed for three years trying to go to him in the morning every day, but it was said to him, ‘He is busy today, so go away’. He would go. And it was said to him, ‘He is intoxicated, so come tomorrow morning’. He would come in the morning, and it was said to him, ‘He has drunk the medication’. Thus, it did not cease to be upon this for three years until Al-Mutawakkil was killed and he did not gather with him over it’’.[51]

أي مقيم في الاكل و الشرب لعاب بالملاهى كالعود و الطنبور، و قد كان رحمه اللّه كذلك كان يكنى بأبي جعفر و يلقب بالمبرقع لانه كان أرخى على وجهه برقعا

Notes: (Musa brother of Al-Reza^-asws) – Yes, he was staying (persistent) upon the eating and the drinking, playing the musical instrument like the lute and the tambourine, and he, may Allah^-azwj have Mercy on him was like that. He was teknonymed as ‘Abu Ja’far’, and titled at ‘Mabraqa’ (veiled), because he was dropping a veil upon his face.

و هو أول من جاء الى قم من السادات الرضوية، خرج من الكوفة في سنة 256 و جاء الى قم و استقر بها و لم ينتقل منها حتّى مات بها ليلة الاربعاء آخر ربيع الآخر في اليوم الثاني و العشرين سنة 296

And he was the first one from the Razawiya Sadaat to come to Qum. He went out from Al-Kufa in the year 256 and came to Qum and settled at it, and he did not transfer from it until he died at it on the night of Wednesday at the end of Rabbi Al-Akher on the twenty-second day of the year 296.

و دفن بالدار المعروفة بدار محمّد بن الحسن بن أبي خالد الأشعريّ الملقب بشنبولة بعد أن صلى عليه أمير قم العباس بن عمر و الغنوى، و من بعده ماتت بريهة زوجته فدفنت بجنب قبر زوجها.

And he was buried in the house well known as the house of Muhammad Bin Al-Hassan Bin Abu Khalid Al-Ashari, titled as ‘Shanboula’ after the governor of Qum, Al-Abbas Bin Umar and Al-Ghanawy had prayed Salat upon him. After him, his wife Bareyha died. She was buried by the side of the grave of her husband.

أمر من راح يروح: أى جاء بالعشى، و المعنى أنّه كان يجى‏ء الصبح فيقال له انه مشغول فيجى‏ء بالعصر مرة اخرى، و هكذا في كل يوم مرتين.

The matter of his coming and going – i.e., he would come in the evening. And the meaning is that he would come in the morning, and it would be said to him, ‘He (Al-Mutawakkil) is busy’. So he would come in the afternoon once again. And like this twice a day’’.

قال الشيخ أبو نصر البخارى في سر السلسلة:( المطبوع بالنجف الأشرف ص 41) و كان موسى المبرقع يلبس السواد، و اختص بخدمة المتوكل و منادمته، مع تحامل المتوكل على أمير المؤمنين عليّ بن أبي طالب و أولاده عليهم السلام.

The Sheykh Abu Nasr Al Bukhari said in ‘Sirr Al-Silsila’ (printed in Al-Najaf Al-Ashraf P 41), ‘And Musa Al-Abraqa would wear the black (clothes) and specialised in serving Al-Mutawakkil and be a drinking companion of his, along with the injustices of Al-Mutawakkil upon Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws and his^-asws children, may the greetings be upon them^-asws.

و قال أبو الفرج في مقاتل الطالبيين: كان المتوكل شديد الوطأة على آل أبي طالب غليظا على جماعتهم، مهتما بأمورهم، شديد الغيظة و الحقد عليهم، و سوء الظنّ و التهمة لهم و اتفق له أن عبيد اللّه بن يحيى بن خاقان وزيره يسى‏ء الرأى فيهم، فحسن له القبيح في معاملتهم، فبلغ فيهم ما لم يبلغه أحد من خلفاء بني العباس قبله،

And Abu Al-Faraj said in ‘Maqatil Al-Talibeen’, ‘Al-Mutawakkil was of severe trampling upon the progeny of AbuTalib^-as, harsh upon their community, accusing their matters, severe rage and malice against them, and evil thoughts, and accusing to them. And there concurred to him Ubeydullah Bin Yahya Bin Khaqan, his minister was of evil views regarding them. So he would make good the ugliness regarding their dealing. He (Al-Mutawakkil) reached regarding them what no one from the Abbasid caliphs had reached before him.

و كان من ذلك ان كرب قبر الحسين- عليه السلام- و عفى آثاره، و وضع على سائر الطرق مسالح له لا يجدون احدا زاره الا اتوه به، فقتله او انهكه عقوبة.

And happened from that, that he tilled the grave of Al-Husayn^-asws, may the greetings be upon him^-asws, and obliterated its traces, and he placed weaponised guards upon rest of the roads. They would not find anyone visiting him^-asws except they would come to himwith him, so he would either kill him or have him tortured.

قال في عمدة الطالب و أما موسى المبرقع بن محمد الجواد و هو لأم ولد مات بقم و قبره بها و يقال لولده الرضويون و هم بقم إلا من شذ منهم إلى غيرها.

He (the author) said in ‘Amdah Al-Talib’, ‘And as for Musa Al-Mabraqa son of Muhammad Al-Jawad^-asws, and he was for a mother of children, he died at Qum, and his grave is at it. And it is said to his children, ‘Al-Razawis’, and they are at Qum, except the ones deviated from them to other (places).

قال الحسن بن علي القمي في ترجمة تاريخ قم نقلا عن الرضائية للحسين بن محمد بن نصر أول من انتقل من الكوفة إلى قم من السادات الرضوية كان أبا جعفر موسى بن محمد بن علي الرضا ع في سنة ست و خمسين و مائتين

Al-Hassan Bin Ali Al-Qummi said in translation of ‘Tareekh Qum’, copying from ‘Al-Razaie’ of Al-Hassan Bin Muhammad Bin Nasr, ‘The first one to transfer from Al-Kufa to Qum, from the Razawy Sadaats, was Abu Ja’far Musa son of Muhammad^-asws Bin Ali Al-Reza^-asws in the year two hundred and fifty-six.

و كان يسدل على وجهه برقعا دائما فأرسلت إليه العرب أن اخرج من مدينتنا و جوارنا فرفع البرقع عن وجهه فلم يعرفوه فانتقل عنهم إلى كاشان فأكرمه أحمد بن عبد العزيز بن دلف العجلي فرحب به و ألبسه خلاعا فاخرة و أفراسا جيادا و وظفه في كل سنة ألف مثقال من الذهب و فرسا مسرجا.

He used to drop a veil permanently upon his face. The Arabs sent him a message, ‘Get out from our city and our neighbourhood’. He raised the veil away from his face, and they did not recognise him. He transferred away from them to Kashan. Ahmad Bin Abdul Aziz Bin Dalaf Al-Ijaly honoured him. He was welcoming with him and clothed him in pride-worthy garments, and fast horses, and sent him during every year, a thousand ounces of gold, and a saddled horse.

فدخل قم بعد خروج موسى منه أبو الصديم الحسين بن علي بن آدم و رجل آخر من رؤساء العرب و أنبأهم على إخراجه فأرسلوا رؤساء العرب لطلب موسى و ردوه إلى قم و اعتذروا منه و أكرموه و اشتروا من مالهم له دارا و وهبوا له‏ سهاما من قرى هنبرد و أندريقان و كارچة و أعطوه عشرين ألف درهم و اشترى ضياعا كثيرة.

After the exit of Musa from it, Abu Al-Sadeym Al-Husayn Bin Ali Bin Adam, and another man from the Arab chiefs entered Qum and informed them upon his coming out. They sent the Arab chiefs to seek Musa and return him to Qum, and they apologised to him, and honoured him, and they bought a house for him from their wealth and gifted it to him shares from the towns of Hanbard, and Andreykan, and Karshat, and gave him twenty thousand Dirhams, and he bought a lot of estates.

فأتته أخواته زينب و أم محمد و ميمونة بنات الجواد ع و نزلن عنده فلما متن دفن عند فاطمة بنت موسى ع و أقام موسى بقم حتى مات ليلة الأربعاء لثمان ليال بقين من ربيع الآخر سنة ست و تسعين و مائتين و دفن في داره و هو المشهد المعروف اليوم.

His sisters Zainab, and Umm Muhammad, and Maymouna, daughters of Al-Jawad^-asws came to him and descended with him. When they died, they were buried with Fatima daughter of Musa^-asws. And Musa stayed at Qum until he died on Wednesday night of the eighth night remaining from Rabbi Al-Akher of the year two hundred and ninety-six, and he was buried in his house, and it is a famous mausoleum today’.

50- نجم، كتاب النجوم رُوِّينَا بِإِسْنَادِنَا إِلَى مُحَمَّدِ بْنِ جَرِيرٍ الطَّبَرِيِّ بِإِسْنَادِهِ قَالَ حَدَّثَنِي أَبُو الْحَسَنِ مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ أَحْمَدَ القهقلي الْكَاتِبُ بِسُرَّ مَنْ رَأَى سَنَةَ ثَمَانٍ وَ ثَلَاثِينَ وَ ثَلَاثِمِائَةٍ قَالَ حَدَّثَنِي أَبِي قَالَ: كُنْتُ بِسُرَّ مَنْ رَأَى أَسِيرُ فِي دَرْبِ الْحَصَا فَرَأَيْتُ يَزْدَادَ الطَّبِيبَ النَّصْرَانِيَّ تِلْمِيذَ بَخْتِيشُوعَ وَ هُوَ مُنْصَرِفٌ مِنْ دَارِ مُوسَى بْنِ بُغَا فَسَايَرَنِي وَ أَفْضَى الْحَدِيثَ إِلَى أَنْ قَالَ لِي أَ تَرَى هَذَا الْجِدَارَ تَدْرِي مَنْ صَاحِبُهُ قُلْتُ وَ مَنْ صَاحِبُهُ

Kitab Al Nujoom – We are reporting by our chains to Muhammad Bin Jareer Al Tabari, by his chain. He said, ‘It is narrated to me by Abu Al-Hassan Muhammad Bin Ismail Bin ahmad Al Qahqaly the scribe at Surmanray in the year three hundred and thirty-eight who said, ‘It is narrated to me who said,

‘I was at Surmanray in a gravel path, and I saw Yazdad the Christian physician, student of Bakhtishou, and he was leaving from the house of Musa Bin Bugha. He travelled with me and narrated the Hadeeth until he said to me, ‘Do you see this wall? Do you know who its owner is?’ I said, ‘And who is its owner?’

قَالَ هَذَا الْفَتَى الْعَلَوِيُّ الْحِجَازِيُّ يَعْنِي عَلِيَّ بْنَ مُحَمَّدِ بْنِ الرِّضَا ع وَ كُنَّا نَسِيرُ فِي فِنَاءِ دَارِهِ قُلْتُ لِيَزْدَادَ نَعَمْ فَمَا شَأْنُهُ قَالَ إِنْ كَانَ مَخْلُوقٌ يَعْلَمُ الْغَيْبَ فَهُوَ قُلْتُ فَكَيْفَ ذَلِكَ

He said, ‘This Alawite youth’ – meaning Ali^-asws Bin Muhammad^-asws Bin Al-Reza^-asws – ‘And were walking in the courtyard of his^-asws house’. I said to Yazdad, ‘Yes, so what is its concern?’ He said, ‘If there ever was a created being who knows the hidden matters, it is him^-asws!’ I said, ‘How can that be?’

قَالَ أُخْبِرُكَ عَنْهُ بِأُعْجُوبَةٍ لَنْ تَسْمَعَ‏ بِمِثْلِهَا أَبَداً وَ لَا غَيْرُكَ مِنَ النَّاسِ وَ لَكِنْ لِيَ اللَّهُ عَلَيْكَ كَفِيلٌ وَ رَاعٍ أَنْ لَا تُحَدِّثَ بِهِ أَحَداً فَإِنِّي رَجُلٌ طَبِيبٌ وَ لِي مَعِيشَةٌ أَرْعَاهَا عِنْدَ السُّلْطَانِ وَ بَلَغَنِي أَنَّ الْخَلِيفَةَ اسْتَقْدَمَهُ مِنَ الْحِجَازِ فَرْقاً مِنْهُ لِئَلَّا يَنْصَرِفَ إِلَيْهِ وُجُوهُ النَّاسِ فَيَخْرُجَ هَذَا الْأَمْرُ عَنْهُمْ يَعْنِي بَنِي الْعَبَّاسِ

He said, ‘I shall inform you about him^-asws with a wonder you will never hear the like of it, ever, nor anyone from the people, but for me there is Allah^-azwj upon you as a Guarantor and a Caretaker, that you will not narrated with it to anyone, for I am a man who is a physician and there is a livelihood for me I am looking after in the presence of the sultan, and it reached me that the caliph had brought him^-asws from Al-Hijaz, separating from it at night, lest faces of the people turn towards him^-asws, so this command would exit from them, meaning the Abbasids’.

قُلْتُ لَكَ عَلَيَّ ذَلِكَ فَحَدِّثْنِي بِهِ وَ لَيْسَ عَلَيْكَ بَأْسٌ إِنَّمَا أَنْتَ رَجُلٌ نَصْرَانِيٌّ لَا يَتَّهِمُكَ أَحَدٌ فِيمَا تُحَدِّثُ بِهِ عَنْ هَؤُلَاءِ الْقَوْمِ

I said, ‘That is for you upon me, so narrate to me with it, and there will not be any problem upon you. But rather, you are a Christian man. No one from these people will accuse you regarding whatever you narrate with’.

قَالَ نَعَمْ أُعْلِمُكَ أَنِّي لَقِيتُهُ مُنْذُ أَيَّامٍ وَ هُوَ عَلَى فَرَسٍ أَدْهَمَ وَ عَلَيْهِ ثِيَابٌ سُودٌ وَ عِمَامَةٌ سَوْدَاءُ وَ هُوَ أَسْوَدُ اللَّوْنَ فَلَمَّا بَصُرْتُ بِهِ وَقَفْتُ إِعْظَاماً لَهُ وَ قُلْتُ فِي نَفْسِي لَا وَ حَقِّ الْمَسِيحِ مَا خَرَجْتُ مِنْ فَمِي إِلَى أَحَدٍ مِنَ النَّاسِ قُلْتُ فِي نَفْسِي ثِيَابٌ سَوْدَاءُ وَ دَابَّةٌ سَوْدَاءُ وَ رَجُلٌ أَسْوَدُ سَوَادٌ فِي سَوَادٍ فِي سَوَادٍ

He said, ‘Yes, I shall let you know. I met him^-asws days ago and he^-asws was upon a black horse, and upon him^-asws were black clothes, and a black turban, and he^-asws was of black colour. When I sighted him^-asws, I paused in reverence (respect) to him^-asws, and I said within myself, ‘No, by the right of the Messiah^-as! It will not come out from my mouth to anyone from the people’. I said within myself, ‘Black, clothes, and a black riding animal, and a black man! Black in black in black’.

فَلَمَّا بَلَغَ إِلَيَّ نَظَرَ إِلَيَّ وَ أَحَدَّ النَّظَرَ وَ قَالَ قَلْبُكَ أَسْوَدُ مِمَّا تَرَى عَيْنَاكَ مِنْ سَوَادٍ فِي سَوَادٍ فِي سَوَادٍ قَالَ أَبِي رَحِمَهُ اللَّهُ فَقُلْتُ لَهُ أَجَلْ فَلَا تُحَدِّثْ بِهِ أَحَداً فَمَا صَنَعْتَ وَ مَا قُلْتَ لَهُ

When he^-asws reached to me and stared the look, and said, ‘Your heart is black from what your eyes have seen from the black, in black, in black’. My father, may Allah^-azwj have mercy on him, said, ‘I said to him, ‘Yes, so do not narrate anyone with it. So what did you do and what did you say to him^-asws?’

قَالَ أَسْقَطَتْ فِي يَدِي فَلَمْ أَحِرْ جَوَاباً قُلْتُ لَهُ فَمَا أَبْيَضَ قَلْبَكَ لِمَا شَاهَدْتَ قَالَ اللَّهُ أَعْلَمُ قَالَ أَبِي فَلَمَّا اعْتَلَّ يَزْدَادُ بَعَثَ إِلَيَّ فَحَضَرْتُ عِنْدَهُ فَقَالَ إِنَّ قَلْبِي قَدِ ابْيَضَّ بَعْدَ سَوَادٍ فَأَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص وَ أَنَّ عَلِيَّ بْنَ مُحَمَّدٍ حَجَّةُ اللَّهِ عَلَى خَلْقِهِ وَ نَامُوسُهُ الْأَعْظَمُ

He said, ‘I fell in my hands and could not respond an answer. I said to him^-asws, ‘How white is your heart due to what you witnessed’. He said, ‘Allah^-azwj is more knowing’. My father said, ‘When Yazdad fell ill, he sent for me. I appeared in his presence. He said, ‘My heart has whitened after darkness, so I hereby testify that there is no god except Allah^-azwj Alone, there being no associate for Him^-azwj, and Muhammad^-saww is Rasool-Allah^-saww, and that Ali^-asws Bin Muhammad^-asws is a Divine Authority of Allah^-azwj upon His^-azwj creatures, and His^-azwj mighty Law’.

ثُمَّ مَاتَ فِي مَرَضِهِ ذَلِكَ وَ حَضَرْتُ الصَّلَاةَ عَلَيْهِ رَحِمَهُ اللَّهُ.

Then he died in that illness of his, and I attended the Salat upon him. May Allah^-azwj have Mercy upon him’’.[52]

51- قب، المناقب لابن شهرآشوب قَالَ أَبُو عَبْدِ اللَّهِ الزِّيَادِيُ‏ لَمَّا سُمَّ الْمُتَوَكِّلُ نَذَرَ لِلَّهِ إِنْ رَزَقَهُ اللَّهُ الْعَافِيَةَ أَنْ يَتَصَدَّقَ بِمَالٍ كَثِيرٍ فَلَمَّا عُوفِيَ اخْتَلَفَ الْفُقَهَاءُ فِي الْمَالِ الْكَثِيرِ فَقَالَ لَهُ الْحَسَنُ حَاجِبُهُ إِنْ أَتَيْتُكَ يَا أَمِيرَ الْمُؤْمِنِينَ بِالصَّوَابِ فَمَا لِي عِنْدَكَ قَالَ عَشَرَةُ آلَافِ دِرْهَمٍ وَ إِلَّا ضَرَبْتُكَ مِائَةَ مِقْرَعَةٍ قَالَ قَدْ رَضِيْتُ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Abu Abdullah Al Ziyadi said,

‘When Al-Mutawakkil was poisoned, he vowed to Allah^-azwj that if He^-azwj were to Grace him the good health, he would give in charity with a lot of wealth. When he was well, the jurists differed regarding ‘a lot of wealth’. Al-Hassan, his guard, said to him, ‘O commander of the faithful! If I were to come to you with the correctness, what would be for me with you?’ He said, ‘Ten thousand Dirhams, or else I shall strike you one hundred lashes’. He said, ‘I agree’.

فَأَتَى أَبَا الْحَسَنِ ع فَسَأَلَهُ عَنْ ذَلِكَ فَقَالَ قُلْ لَهُ يَتَصَدَّقُ بِثَمَانِينَ دِرْهَماً فَأَخْبَرَ الْمُتَوَكِّلَ فَسَأَلَهُ مَا الْعِلَّةُ فَأَتَاهُ‏ فَسَأَلَهُ قَالَ إِنَّ اللَّهَ تَعَالَى قَالَ لِنَبِيِّهِ ص‏ لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَواطِنَ كَثِيرَةٍ فَعَدَدْنَا مَوَاطِنَ رَسُولِ اللَّهِ ص فَبَلَغَتْ ثَمَانِينَ مَوْطِناً

He came to Abu Al-Hassan^-asws and asked him^-asws about that. He^-asws said: ‘Say to him, ‘Give in charity with eighty Dirhams’. He informed Al-Mutawakkil. He asked him, ‘What is the reason?’ He went to him^-asws and asked him^-asws. He^-asws said: ‘Allah^-azwj the Exalted Said to His^-azwj Prophet^-saww: Allah has Helped you in many places, [9:25]. We counted the places of Rasool-Allah^-saww, and these reached eighty places’.

قال سبط ابن الجوزى في تذكرة خواص الأمة ص 202: قال يحيى بن هرثمة: فاتفق مرض المتوكل بعد ذلك- يعنى بعد اشخاص الامام أبى الحسن الهادى عليه السلام الى سامرّاء- بمدة، فنذر ان عوفى ليصدقن بدراهم كثيرة.

Note: Sibt Ibn Al-Jowzy said in ‘Tazkira Khawas Al-Ummah’ P 202, ‘Yahya Bin Harsama said, ‘The illness of Al-Mutwakkal after that, meaning after the summoning of the Imam^-asws Abu Al-Hassan Al-Hadi^-asws to Samarrah, by a period. He vowed to donate a lot of Dirhams.

فعوفى، فسأل الفقهاء عن ذلك، فلم يجد عندهم فرجا فبعث الى عليّ عليه السلام فسأله فقال: يتصدق بثلاثة و ثمانين دينارا، فقال المتوكل من أين لك هذا؟ فقال: من قوله تعالى:\i« لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَواطِنَ كَثِيرَةٍ وَ يَوْمَ حُنَيْنٍ»\E و المواطن الكثيرة هي هذه الجملة. و ذلك لان النبيّ« ص» غزا سبعا و عشرين غزاة و بعث خمسا و خمسين سرية، و آخر غزواته يوم حنين

He was cured, so he asked the jurists about that, but he could not find relief with that. He sent (a summoner) to Ali^-asws and asked him^-asws. He^-asws said: ‘Give in charity with eighty-three Dinars’. Al-Mutawakkil said, ‘From where is this for you?’ He^-asws said: ‘From the Words of the Exalted: Allah has Helped you in many places, and the day of (battle of) Hunayn [9:25], and the ‘many places’ is in this total. And that is because the Prophet^-saww had twenty-seven battles, and sent fifty-five detachments, and his^-asws last battle was on the day of Hunayn’.

فعجب المتوكل و الفقهاء من هذا الجواب، و بعث إليه بمال كثير، فقال على: هذا الواجب فتصدق أنت بما أحببت.

Al-Mutawakkil and the jurists were astounded from this answer, and he sent a lot of wealth to him^-asws. Ali^-asws said: ‘This is the answer, so you donate with whatever you like to!’

اقول: و الصحيح من الجواب، هو الثمانون، كما في روايات الخاصّة و ذلك لان الملاك عدد المواطن التي نصر اللّه المسلمين الى يوم نزول هذه الآية. لاتمام غزوات الرسول و سراياه.

I (Maslisi) am saying, ‘And the correct answer, it is the eighty, just as is in the reports of the special ones (Shias), and that is because the Angel counted the places which Allah^-azwj had Helped the Muslims up to the Revelation of this Verse, to complete the battles of the Rasool^-saww and his^-asws detachments’.

فَرَجَعَ إِلَيْهِ فَأَخْبَرَ فَفَرِحَ وَ أَعْطَاهُ عَشَرَةَ آلَافِ دِرْهَمٍ‏

He returned to him and informed. He was happy and gave him ten thousand Dirhams.

مناقب آل أبي طالب ج 4 ص 402، و قد رواه الكليني في الكافي ج 7 ص 463 و هذا نصه: على بن إبراهيم، عن أبيه، عن بعض أصحابه ذكره قال: لما سم المتوكل نذر ان عوفى ان يتصدق بمال كثير، فلما عوفى سأل الفقهاء عن حدّ المال الكثير فاختلفوا عليه

Note: (The book) ‘Manaqib of Aal Abu Talib’, V 4 P 402, and it has been reported by Al-Kulayni in Al-Kafi V 7 P 463, and it its text: Ali Bin Ibrahim, from his father, from one of his companions mentioning him, said, ‘When Al-Mutawakkil was poisoned, he vowed that if he is cured, he would donate a lot of wealth. When he was cured, he asked the jurists about the limit of ‘a lot of wealth’. They differed over it.

فقال بعضهم: مائة الف، و قال بعضهم: عشرة آلاف، فقالوا فيه اقاويل مختلفة، فاشتبه عليه الامر فقال رجل من ندمائه يقال له: صفعان الا تبعث الى هذا الأسود فتسأل عنه. فقال له المتوكل: من تعنى ويحك؟ فقال له: ابن الرضا،

Some of them said, ‘One hundred thousand’. And some of them said, ‘Ten thousand’. They said different words regarding it, so the matter was confusing upon him, A man from his drinking companions call Saf’an said, ‘Why don’t you send someone to this blackie and ask about it?’ Al-Mutawakkil said to him, ‘Who do you mean? Woe be unto you!’ He said to him, ‘Ibn Al-Reza^-asws’.

فقال له: و هو يحسن من هذا شيئا؟ فقال: ان اخرجك من هذا فلى عليك كذا و كذا، و الا فاضربنى مائة مقرعة فقال المتوكل: قد رضيت، يا جعفر بن محمود! صر إليه و سله عن حدّ المال الكثير.

He said to him, ‘And he^-asws is good at this thing?’ He said, ‘If I were to extract you from this (predicament), there would be such and such (wealth) for me upon you, or else you can strike me one hundred lashes’. Al-Mutawakkil said, ‘I agree, O Ja’far Bin Mahmoud! Go to him^-asws and ask him about the limit of ‘a lot of wealth’’.

فصار جعفر بن محمود الى ابى الحسن عليّ بن محمّد عليه السلام فسأله عن حدّ المال الكثير فقال: الكثير ثمانون، فقال له جعفر: يا سيدى: انه يسألنى عن العلة فيه، فقال له أبو الحسن عليه السلام: ان اللّه عزّ و جلّ يقول:\i لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَواطِنَ كَثِيرَةٍ\E، فعددنا تلك المواطن فكانت ثمانين.

Ja’far Bin Mahmoud went to Abu Al-Hassan Ali^-asws Bin Muhammad^-asws and asked him^-asws about the limit of ‘a lot of wealth’. He^-asws said: ‘The lot is eighty’. Ja’far said to him^-asws, ‘O my Master^-asws! He will be asking me about the reason regarding it’. Abu Al-Hassan^-asws said to him: ‘Allah^-azwj Mighty and Majestic is Saying: Allah has Helped you in many places, [9:25]. We^-asws counted those places, and these were eighty’.

وَ قَالَ الْمُتَوَكِّلُ لِابْنِ السِّكِّيتِ- سَلِ ابْنَ الرِّضَا مَسْأَلَةً عَوْصَاءَ بِحَضْرَتِي فَسَأَلَهُ فَقَالَ لِمَ بَعَثَ اللَّهُ مُوسَى بِالْعَصَا وَ بَعَثَ عِيسَى ع بِإِبْرَاءِ الْأَكْمَهِ وَ الْأَبْرَصِ وَ إِحْيَاءِ الْمَوْتَى وَ بَعَثَ مُحَمَّداً بِالْقُرْآنِ وَ السَّيْفِ

And Al-Mutawakkil said to Ibn Al-Sikeet (a logician), ‘Ask Ibn Al-Reza^-asws a difficult question in my presence. He asked him^-asws. He said, ‘Why did Allah^-azwj Send Musa^-as with the staff, and Sent Isa^-saww with curing the blind and the leper and reviving the death, and Sent Muhammad^-saww with the Quran and the sword?’

قال ابن خلّكان: قال بعض العلماء: ما عبر على جسر بغداد كتاب من اللغة مثل اصلاح المنطق، و قال أبو العباس المبرد: ما رأيت للبغداديين كتابا أحسن من كتاب ابن السكيت في المنطق.

Note: Ibn Khalkan said, ‘One of the scholars said, ‘No book of language has crossed over the bridge of Baghdad like ‘Islah Al-Mantiq’ (of Ibn Sikeet). And Abu Al-Abbas Al-Mabrad said, ‘I have not seen for the people of Baghdad any book better than the book of Ibn Sikeet regarding the logic.

الزمه المتوكل تأديب ولده المعتز باللّه، فقال له يوما: أيما أحبّ إليك؟ ابناى هذان- يعنى المعتز و المؤيد- أم الحسن و الحسين؟

Al-Mutawakkil gave him the responsibility of educating his son Al-Mu’tiz Billah. One day he said to him, ‘Which of the two are more beloved to you, these two sons of mine – meaning Al-Mu’tiz and Al-Mu’id, or Al-Hassan^-asws and Al-Husayn^-asws?’

فقال ابن السكيت: و اللّه ان قنبرا خادم على بن أبي طالب خير منك و من ابنيك، فقال المتوكل للاتراك: سلوا لسانه من قفاه! ففعلوا فمات.

Ibn Al-Sikeet said, ‘By Allah^-azwj! Qanbar, a servant of Ali^-asws Bin Abu Talib^-asws is better than you and your two sons!’ Al-Mutawakkil said to the Turks, ‘Take his tongue out from his neck!’ They did it, and he died.

و قيل: بل أثنى على الحسن و الحسين عليهما السلام و لم يذكر ابنيه فأمر المتوكل الاتراك فداسوا بطنه، فحمل الى داره فمات بعد غد ذلك.

And it is said, ‘But, he praised upon Al-Hassan^-asws and Al-Husayn^-asws, may the greetings be upon them^-asws, so Al-Mutawakkil ordered the Turks and they trampled his belly. He was carried to his house, and he died after that morning.

فَقَالَ: أَبُو الْحَسَنِ ع بَعَثَ اللَّهُ مُوسَى ع بِالْعَصَا وَ الْيَدِ الْبَيْضَاءِ فِي زَمَانٍ الْغَالِبُ عَلَى أَهْلِهِ السِّحْرُ فَأَتَاهُمْ مِنْ ذَلِكَ مَا قَهَرَ سِحْرَهُمْ وَ بَهَرَهُمْ وَ أَثْبَتَ الْحُجَّةَ عَلَيْهِمْ

Abu Al-Hassan^-asws said: ‘Allah^-azwj Sent Musa^-as with the staff and the white hand during a time sorcery had overcome upon its people, so he^-as came to them from that what subdued their sorcery and dazzle them and affirm the argument upon them.

وَ بَعَثَ عِيسَى ع بِإِبْرَاءِ الْأَكْمَهِ وَ الْأَبْرَصِ وَ إِحْيَاءِ الْمَوْتَى بِإِذْنِ اللَّهِ فِي زَمَانٍ الْغَالِبُ عَلَى أَهْلِهِ الطِّبُّ فَأَتَاهُمْ مِنْ إِبْرَاءِ الْأَكْمَهِ وَ الْأَبْرَصِ وَ إِحْيَاءِ الْمَوْتَى بِإِذْنِ اللَّهِ فَقَهَرَهُمْ وَ بَهَرَهُمْ

And He^-azwj Sent Isa^-as with curing the blind and the leper and reviving the dead by the Permission of Allah^-azwj in a time the medicine had overcome upon its people. So he^-as came to them with curing the blind and the leper and reviving the dead by the Permission of Allah^-azwj. So he^-as subdued them and dazzled them.

وَ بَعَثَ مُحَمَّداً بِالْقُرْآنِ وَ السَّيْفِ فِي زَمَانٍ الْغَالِبُ عَلَى‏ أَهْلِهِ السَّيْفُ وَ الشِّعْرُ فَأَتَاهُمْ مِنَ الْقُرْآنِ الزَّاهِرِ وَ السَّيْفِ الْقَاهِرِ مَا بَهَرَ بِهِ شِعْرَهُمْ وَ بَهَرَ سَيْفَهُمْ وَ أَثْبَتَ الْحُجَّةَ بِهِ عَلَيْهِمْ

And He^-azwj Sent Muhammad^-saww with the Quran and the sword during a time the sword and the poetry had overcome upon its people. So he^-saww came to them with the blossoming Quran and the subduing sword what their poets were dazzled with and their swords were stunned with, and the argument was affirmed with upon them’.

فَقَالَ ابْنُ السِّكِّيتِ فَمَا الْحُجَّةُ الْآنَ قَالَ الْعَقْلُ يُعْرَفُ بِهِ الْكَاذِبُ عَلَى اللَّهِ فَيُكَذَّبُ

Ibn Al-Sikeet said, ‘So what is the argument now?’ He^-asws said: ‘The intellect, that liar upon Allah^-azwj can be recognised with, so he would be belied’.

فَقَالَ يَحْيَى بْنُ أَكْثَمَ مَا لِابْنِ السِّكِّيتِ وَ مُنَاظَرَتِهِ وَ إِنَّمَا هُوَ صَاحِبُ نَحْوٍ وَ شِعْرٍ وَ لُغَةٍ وَ رَفَعَ قِرْطَاساً فِيهِ مَسَائِلُ فَأَمْلَأَ عَلِيُّ بْنُ مُحَمَّدٍ ع عَلَى ابْنِ السِّكِّيتِ جَوَابَهَا وَ أَمَرَهُ أَنْ يَكْتُبَ

Yahya Bin Aksam said, ‘What is for Ibn Al-Sikeet and his debating, and rather he is a master of grammar, and poetry, and language?’ And he raised a paper wherein were questions. Ali^-asws Bin Muhammad^-asws dictated their answers to Ibn Al-Sikeet and instructed him to write.

سَأَلْتَ عَنْ قَوْلِ اللَّهِ تَعَالَى‏ قالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتابِ‏- فَهُوَ آصَفُ بْنُ بَرْخِيَا وَ لَمْ يَعْجِزْ سُلَيْمَانُ عَنْ مَعْرِفَةِ مَا عَرَفَ آصَفُ وَ لَكِنَّهُ أَحَبَّ أَنْ يُعَرِّفَ أُمَّتَهُ مِنَ الْجِنِّ وَ الْإِنْسِ أَنَّهُ الْحُجَّةُ مِنْ بَعْدِهِ وَ ذَلِكَ مِنْ عِلْمِ سُلَيْمَانَ أَوْدَعَهُ آصَفَ بِأَمْرِ اللَّهِ فَفَهَّمَهُ ذَلِكَ لِئَلَّا يَخْتَلِفَ فِي إِمَامَتِهِ وَ وَلَايَتِهِ مِنْ بَعْدِهِ وَ لِتَأْكِيدِ الْحُجَّةِ عَلَى الْخَلْقِ

You asked about the Words of Allah^-azwj the Exalted: The one with whom was the knowledge from the Book [27:40]. He is Aasif^-as Bin Barkhiya^-as, and Suleyman^-as was not unable from understanding what Aasif^-as had understood, but he^-as loved that his^-as community from the Jinn and the humans should know that he (Aasif^-as) is the Divine Authority from after him^-as, and that was from the knowledge of Suleyman^-as he^-as had entrusted to Aasif^-as by the Command of Allah^-azwj. So he^-as made that to be understood lest (in case) there is a differing regarding his^-as Imamate and his^-as Wilayah from after him^-as, and an emphasis of the argument upon the creatures.

وَ أَمَّا سُجُودُ يَعْقُوبَ لِوَلَدِهِ فَإِنَّ السُّجُودَ لَمْ يَكُنْ لِيُوسُفَ وَ إِنَّمَا كَانَ ذَلِكَ مِنْ يَعْقُوبَ وَ وُلْدِهِ طَاعَةً لِلَّهِ تَعَالَى وَ تَحِيَّةً لِيُوسُفَ ع كَمَا أَنَّ السُّجُودَ مِنَ الْمَلَائِكَةِ لَمْ يَكُنْ لآِدَمَ ع فَسُجُودُ يَعْقُوبَ وَ وُلْدِهِ وَ يُوسُفُ مَعَهُمْ شُكْراً لِلَّهِ تَعَالَى بِاجْتِمَاعِ الشَّمْلِ

And as for the Sajdah of Yaqoub^-as to his^-as son^-as, the Sajdah did not happen to be to Yusuf^-as, and rather that was from Yaqoub^-as and his^-as sons as an act of obedience to Allah^-azwj the Exalted, and a welcoming to Yusuf^-as, just as the Sajdah from the Angels did not happen to be for Adam^-as. So the Sajdah of Yaqoub^-as and his^-as sons, and Yusuf^-as was with them, was a thanks to Allah^-azwj the Exalted for the unification of the family.

أَ لَمْ تَرَ أَنَّهُ يَقُولُ فِي شُكْرِهِ فِي ذَلِكَ الْوَقْتِ‏ رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ‏ الْآيَةَ

Don’t you see that he^-as is saying in his^-as thanking Him^-azwj during that time: Lord! You have Given me from the kingdom [12:101] – the Verse.

وَ أَمَّا قَوْلُهُ‏ فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنا إِلَيْكَ فَسْئَلِ الَّذِينَ يَقْرَؤُنَ الْكِتابَ‏ فَإِنَّ الْمُخَاطَبَ بِذَلِكَ رَسُولُ اللَّهِ ص وَ لَمْ يَكُنْ فِي شَكٍّ مِمَّا أَنْزَلَ اللَّهُ إِلَيْهِ وَ لَكِنْ قَالَتِ الْجَهَلَةُ كَيْفَ لَمْ يَبْعَثِ اللَّهُ نَبِيّاً مِنَ الْمَلَائِكَةِ وَ لِمَ لَمْ يُفَرِّقْ بَيْنَهُ وَ بَيْنَ النَّاسِ فِي الِاسْتِغْنَاءِ عَنِ الْمَأْكَلِ وَ الْمَشْرَبِ وَ الْمَشْيِ فِي الْأَسْوَاقِ

And as for His^-azwj Words: But if you are in doubt of what We Revealed to you, then ask those who have read the Book [10:94], the addressee is Rasool-Allah^-saww, and he^-saww did not happen to be in doubt from what Allah^-azwj had Revealed to him^-saww, but the ignoramuses said, ‘How come Allah^-azwj did not Send a Prophet^-as from the Angels, and why did He^-azwj not Differentiate between him^-saww and the people in being needless from the food, and the drink, and the walking in the markets?’

فَأَوْحَى اللَّهُ إِلَى نَبِيِّهِ ص‏ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ بِمَحْضَرٍ مِنَ الْجَهَلَةِ هَلْ بَعَثَ اللَّهُ نَبِيّاً قَبْلَكَ إِلَّا وَ هُوَ يَأْكُلُ الطَّعَامَ وَ يَشْرَبُ الشَّرَابَ وَ لَكَ بِهِمْ أُسْوَةٌ يَا مُحَمَّدُ

Allah^-azwj Revealed to His^-azwj Prophet^-saww: ask those who have read the Book [10:94], in the presence of the ignorant ones, ‘Has Allah^-azwj Sent any Prophet^-as before you^-saww except and he^-as was eating the food and drinking the drink, and there is an example for you^-saww with them^-as, O Muhammad^-saww?’

وَ إِنَّمَا قَالَ‏ فَإِنْ كُنْتَ فِي شَكٍ‏ وَ لَمْ يَكُنْ‏ لِلنَّصَفَةِ كَمَا قَالَ‏ فَقُلْ تَعالَوْا نَدْعُ أَبْناءَنا وَ أَبْناءَكُمْ‏ وَ لَوْ قَالَ تَعَالَوْا نَبْتَهِلْ فَنَجْعَلْ لَعْنَةَ اللَّهِ عَلَيْكُمْ لَمْ يَكُونُوا يُجِيبُوا إِلَى الْمُبَاهَلَةِ

And rather He^-azwj Said: But if you are in doubt [10:94], and he^-saww did not happen to be in doubt, for the correctness, just as He^-azwj Said: then say: ‘Come, let us call our sons and your sons, [3:61]. And if he^-saww had said: ‘Come, let us imprecate and make the Curse of Allah^-azwj to be upon you all’, they would not have answered to the imprecation.

وَ قَدْ عَلِمَ اللَّهُ أَنَّ نَبِيَّهُ مُؤَدٍّ عَنْهُ رِسَالَتَهُ وَ مَا هُوَ مِنَ الْكَاذِبِينَ وَ كَذَلِكَ عَرَفَ النَّبِيُّ ص بِأَنَّهُ صَادِقٌ فِيمَا يَقُولُ وَ لَكِنْ أَحَبَّ أَنْ يُنْصِفَ مِنْ نَفْسِهِ

And Allah^-azwj had Taught His^-azwj Prophet^-saww to perform on His^-azwj behalf and His^-azwj Message, and he^-saww was not from the liars, and like that He^-azwj Introduced the Prophet^-saww that he^-saww is truthful in what he^-saww is saying, but it is more loved if he^-saww were to be fair from himself^-saww.

وَ أَمَّا قَوْلُهُ‏ وَ لَوْ أَنَّ ما فِي الْأَرْضِ مِنْ شَجَرَةٍ أَقْلامٌ‏ الْآيَةَ فَهُوَ كَذَلِكَ لَوْ أَنَّ أَشْجَارَ الدُّنْيَا أَقْلَامٌ‏ وَ الْبَحْرُ مِدَادٌ يَمُدُّهُ‏ … سَبْعَةُ أَبْحُرٍ حَتَّى انْفَجَرَتِ الْأَرْضُ عُيُوناً كَمَا انْفَجَرَتْ فِي الطُّوفَانِ‏ ما نَفِدَتْ كَلِماتُ اللَّهِ‏

And as for His^-azwj Words: And even if all the trees in the earth were pens [31:27] – the Verse, so it is like that. Even if (all) the trees of the world were pens, and the oceans to ink it, from after it seven (more) oceans, [31:27], until the earth were to burst forth the springs, like what they would in the flood, the Words of Allah would not be depleted [31:27].

وَ هِيَ عَيْنُ الْكِبْرِيتِ وَ عَيْنُ الْيَمَنِ وَ عَيْنُ بَرَهُوتَ وَ عَيْنُ طَبَرِيَّةَ وَ حَمَّةُ مَاسِيدَانَ تُدْعَى لسان وَ حَمَّةُ إِفْرِيقِيَةَ تُدْعَى بسيلان وَ عَيْنُ بَاحُورَانَ وَ نَحْنُ الْكَلِمَاتُ الَّتِي لَا تُدْرَكُ فَضَائِلُنَا وَ لَا تُسْتَقْصَى

And these are springs of sulphur, and a spring of Al-Yemen, and a spring of Barhout, and a spring of Tiberius, and the confluence (joining together) of Syedan, and confluence of Africa, and spring of Bahouran, and we^-asws are the Words which our^-asws merits neither be realised, nor can they be reached.

وَ أَمَّا الْجَنَّةُ فَفِيهَا مِنَ الْمَآكِلِ وَ الْمَشَارِبِ وَ الْمَلَاهِي وَ ما تَشْتَهِيهِ الْأَنْفُسُ وَ تَلَذُّ الْأَعْيُنُ‏ وَ أَبَاحَ اللَّهُ ذَلِكَ لآِدَمَ وَ الشَّجَرَةُ الَّتِي نَهَى اللَّهُ آدَمَ عَنْهَا وَ زَوْجَتَهُ أَنْ لَا يَأْكُلَا مِنْهَا شَجَرَةُ الْحَسَدِ عَهِدَ اللَّهُ إِلَيْهِمَا أَنْ لَا يَنْظُرَا إِلَى مَنْ فَضَّلَ اللَّهُ عَلَيْهِمَا وَ عَلَى خَلَائِقِهِ بِعَيْنِ الْحَسَدِ فَنَسِيَ وَ لَمْ نَجِدْ لَهُ عَزْماً

And as for the Paradise, therein is from the food and the drinks and the amusements and what the souls year for delights the eyes [43:71], and Allah^-azwj had Legalised that for Adam^-as. And the tree which Allah^-azwj had Prohibited Adam^-as and his^-as wife to be eating from, is the tree of envy. Allah^-azwj had Made a Pact to them^-as that they should not look at the one Allah^-azwj had Merited upon them^-as and upon His^-azwj creatures, meaning the envy, but he forgot, and We did not find for him having determination [20:115].

وَ أَمَّا قَوْلُهُ‏ أَوْ يُزَوِّجُهُمْ ذُكْراناً وَ إِناثاً فَإِنَّ اللَّهَ تَعَالَى زَوَّجَ الذُّكْرَانَ الْمُطِيعِينَ وَ مَعَاذَ اللَّهِ أَنْ يَكُونَ الْجَلِيلُ الْعَظِيمُ عَنَى مَا لَبَّسْتَ عَلَى نَفْسِكَ بِطَلَبِ‏ الرُّخَصِ لِارْتِكَابِ الْمَحَارِمِ‏ وَ مَنْ يَفْعَلْ ذلِكَ يَلْقَ أَثاماً يُضاعَفْ لَهُ الْعَذابُ يَوْمَ الْقِيامَةِ وَ يَخْلُدْ فِيهِ مُهاناً إِنْ لَمْ يَتُبْ

And as for His^-azwj Words: Or He Pairs them as males and females, [42:50]. Allah^-azwj the Exalted has Paired the males, the obedient ones, and Allah^-azwj Forbid that the Majestic, the Magnificent would Mean, what is confusing upon yourself, with seeking the allowance to indulge in the Prohibitions, And one who does that, indulges in sin [25:68] The Punishment would be doubled for him on the Day of Judgment, and he would be therein eternally in disgrace [25:69], if he does not repent.

فَأَمَّا شَهَادَةُ امْرَأَةٍ وَحْدَهَا الَّتِي جَازَتْ فَهِيَ الْقَابِلَةُ الَّتِي جَازَتْ شَهَادَتُهَا مَعَ الرِّضَا فَإِنْ لَمْ يَكُنْ رِضًا فَلَا أَقَلَّ مِنِ امْرَأَتَيْنِ تَقُومُ الْمَرْأَتَانِ بَدَلَ الرَّجُلِ لِلضَّرُورَةِ لِأَنَّ الرَّجُلَ لَا يُمْكِنُهُ أَنْ يَقُومَ مَقَامَهَا فَإِنْ كَانَ وَحْدَهَا قُبِلَ قَوْلُهَا مَعَ يَمِينِهَا

As for the testimony of a lone woman which is allowed, it is the midwife which, her testimony is allowed with the agreement. So, if there does not happen to be the agreement, so no less than two women. The two women stand in replacing the man for the necessity, because the man, it is not possible for him to be standing in her place. So even if she were alone, her word would be accepted along with her oath.

وَ أَمَّا قَوْلُ عَلِيٍّ ع فِي الْخُنْثَى فَهُوَ كَمَا قَالَ يَرِثُ مِنَ الْمَبَالِ وَ يَنْظُرُ إِلَيْهِ قَوْمٌ عُدُولٌ يَأْخُذُ كُلُّ وَاحِدٍ مِنْهُمْ مِرْآتاً وَ تَقُومُ الْخُنْثَى خَلْفَهُمْ عُرْيَانَةً وَ يَنْظُرُونَ إِلَى الْمِرْآةِ فَيَرَوْنَ الشَّيْ‏ءَ وَ يَحْكُمُونَ عَلَيْهِ

And as for the word of Ali^-asws regarding the hermaphrodite[53], it is just as he^-asws had said. He will inherit due to the urination, and a group of just people would look at him. Each one of them would take a mirror, and the hermaphrodite would stand behind them, naked, and they would be looking at the mirror. So they would be seeing the thing and judging based upon it.

وَ أَمَّا الرَّجُلُ النَّاظِرُ إِلَى الرَّاعِي وَ قَدْ نَزَا عَلَى شَاةٍ فَإِنْ عَرَفَهَا ذَبَحَهَا وَ أَحْرَقَهَا وَ إِنْ لَمْ يَعْرِفْهَا قَسَمَهَا الْإِمَامُ نِصْفَيْنِ وَ سَاهَمَ بَيْنَهُمَا فَإِنْ وَقَعَ السَّهْمُ عَلَى أَحَدِ الْقِسْمَيْنِ فَقَدِ انْقَسَمَ النِّصْفُ الْآخَرُ ثُمَّ يُفَرِّقُ الَّذِي وَقَعَ عَلَيْهِ السَّهْمُ نِصْفَيْنِ فَيُقْرِعُ بَيْنَهُمَا فَلَا يَزَالُ كَذَلِكَ حَتَّى يَبْقَى اثْنَانِ فَيُقْرِعُ بَيْنَهُمَا فَأَيُّهُمَا وَقَعَ السَّهْمُ عَلَيْهَا ذُبِحَتْ وَ أُحْرِقَتْ وَ قَدْ نَجَا سَائِرُهَا وَ سَهْمُ الْإِمَامِ سَهْمُ اللَّهِ لَا يَخِيبُ

And as for the man, the beholder to the shepherd, and he had copulated upon a sheep. If he recognises it, it would be slaughtered and burnt. And if he does not recognise it, the Imam^-asws would divide them in two halves and cast a lot between the two. If the lot comes upon one of the two division, so he^-asws would divide the other. Then he^-asws would separate that which the lot has fallen upon, into two halves. He^-asws would draw a lot between the two. He^-asws would not cease doing like that until there remain two. He^-asws would draw a lot between the two. Whichever of the two the lot falls upon, would be slaughtered, and burnt, and rest of them would be saved. And the lot of the Imam^-asws is a lot of Allah^-azwj, cannot be wrong.

وَ أَمَّا صَلَاةُ الْفَجْرِ وَ الْجَهْرُ فِيهَا بِالْقِرَاءَةِ لِأَنَّ النَّبِيَّ ص كَانَ يُغَلِّسُ بِهَا فَقِرَاءَتُهَا مِنَ اللَّيْلِ

And as for Salat Al-Fajr, and being loud in it with the recitation, because the Prophet^-saww would pray at ‘Ghalas’ (end of night beginning of morning). He^-asws would recite it from that night.

وَ أَمَّا قَوْلُ أَمِيرِ الْمُؤْمِنِينَ بُشِّرَ قَاتِلُ ابْنِ صَفِيَّةَ بِالنَّارِ لِقَوْلِ رَسُولِ اللَّهِ ص‏ وَ كَانَ مِمَّنْ خَرَجَ يَوْمَ النَّهْرَوَانِ فَلَمْ يَقْتُلْهُ أَمِيرُ الْمُؤْمِنِينَ ع بِالْبَصْرَةِ لِأَنَّهُ عَلِمَ‏ أَنَّهُ يُقْتَلُ فِي فِتْنَةِ النَّهْرَوَانِ‏

And as for the words of Amir Al-Momineen^-asws: ‘Give the news to the killer of Ibn Safiya with the Fire’, is due to the words of Rasool-Allah^-saww, and he was from the ones who had rebelled on the day of Al-Nahrwan. But Amir Al-Momineen^-asws did not kill him at Al-Basra because he^-asws knew that he would be killing during the Fitna of Al-Nahrwan.

هو الزبير بن العوام بن خويلد بن أسد بن عبد العزى الأسدى يكنى أبا عبد اللّه و كان أمه صفية بنت عبد المطلب عمّة رسول اللّه« ص» فهو ابن عمّة رسول اللّه« ص» فهو ابن عمّة رسول اللّه و ابن اخى خديجة بنت خويلد زوج الرسول« ص».

Notes: (Ibn Safiya) – He is Al-Zubeir Bin Al-Awam Bin Khuweylid Bin Asad Bin Abdul Uzza Al Asady, teknonymed as Abu Abdullah, and his mother was Safiya Bint Abdul Muttalib, paternal aunt of Rasool-Allah^-saww. So he is a son of an aunt of Rasool-Allah^-saww. He is a son of an aunt of Rasool-Allah^-saww and son of a brother of Khadeeja^-as Bint Khuweylid, wife^-as of the Rasool^-saww.

شهد الجمل مقاتلا لعلى عليه السلام فناداه على و دعاه فانفرد به و قال له: أتذكر اذ كنت أنا و أنت مع رسول اللّه« ص» فنظر الى و ضحك و ضحكت، فقلت أنت: لا يدع ابن أبى طالب زهوه، فقال: ليس بمزه، و لتقاتلنه و أنت له ظالم؟

He attended the (battle) of Al-Jamal, fighting against Ali^-asws. Ali^-asws called out to him and called him over, and isolated with him and said to him: ‘Do you remember when I^-asws and you were with Rasool-Allah^-saww? He^-saww looked at me^-asws and smiled, and you smiled. You said, ‘The son^-asws of Abu Talib^-asws will not leave his^-asws pride’. He^-saww said: ‘It isn’t his^-asws priding, and you will be fighting against him^-asws and you will be an oppressor to him^-asws’.

فذكر الزبير ذلك فانصرف عن القتال فنزل بوادى السباع، و قام يصلى فأتاه ابن. جرموز فقتله، و جاء بسيفه و رأسه الى عليّ عليه السلام فقال عليه السلام: ان هذا سيف طالما فرج الكرب عن رسول اللّه« ص».

Al-Zubeyr remembered that, so he left from the fighting. He descended in the valley of Al-Saba’a and stood to pray Salat. Ibn Jarmouz came to him and killed him, and he came with his sword and his head to Ali^-asws. He^-asws said: ‘This is a sword which had been relieving the distress from Rasool-Allah^-saww for a long time’.

ثمّ قال: بشر قاتل ابن صفية بالنار، و كان قتله يوم الخميس لعشر خلون من جمادى الأولى من سنة ست و ثلاثين و قيل: ان ابن جرموز استأذن على عليّ عليه السلام فلم يأذن له و قال للاذن: بشره بالنار

Then he said, ‘Give news to the killer of Ibn Safiya of the Fire’. And he had killed him on the day of Thursday on the tenth (day) vacant from Jumadi Al-Awwal of the year thirty-six. And it is said that Ibn Jarmouz had sought permission to see Ali^-asws, but he did not permit for him and said to the permitter: ‘Give him news of the Fire’.

و قيل: ان الزبير لما فارق الحرب و بلغ سفوان أتى إنسان الى الأحنف بن قيس فقال: هذا الزبير قد لقى بسفوان، فقال الأحنف: ما شاء اللّه كان، قد جمع بين المسلمين حتى ضرب بعضهم حواجب بعض بالسيوف ثمّ يلحق ببيته و أهله؟؛.

And it is said that Ibn Al-Zubeyr, when he separated from the battle and reached Safwan, a person came to Al-Ahnaf Bin Qays and said, ‘This Al-Zubeyr has met with Safwan!’ Al-Ahnaf said, ‘Whatever Allah^-azwj so Desires, happens! He gathered between the Muslims until they struck each other’s sides with the swords, then he joined up with his house and his family?’

فسمعه ابن جرموز و فضالة بن حابس و نفيع بن غواة من تميم فركبوا، فأتاه ابن جرموز من خلفه فطعنه طعنة خفيفة، و حمل عليه الزبير و هو على فرس له يقال له: ذو الخمار حتّى إذا ظنّ أنّه قاتله، نادى صاحبيه فحملوا عليه فقتلوه،

Ibn Jarmouz and Fazalat Bin Habis and Nafie Bin Gawat from (clan of) Tameem heard him. They rode. Ibn Jarmouz came to him from behind him and stabbed him a light stabbing, and Al-Zubeyr attacked upon him, and he was upon a horse of his called Zul Khamar, until when he thought he had killed him, call out to his two companions. They attacked upon him and killed him.

بل الظاهر من بعض الاخبار ان ابن جرموز قتله في النوم، و قد روى المسعوديّ في مروج الذهب أن عاتكة بنت زيد بن عمرو بن نفيل و كانت تحت عبد اللّه بن أبي بكر فخلف عليها عمر ثمّ الزبير

But the apparent from some of the Ahadeeth is that Ibn Jarmouz killed him during the sleep. And it has been reported by Al-Masoudy in ‘Muruj Al-Zahab’ that Aatika Bint Zayd Bin Amro Bin Nufeyl, and he was under (married to) Abdullah Bin Abu Bakr, then Umar replaced upon her, then Al-Zubeyr.

أقول: انما قال عليه السلام: بشر قاتل ابن صفية بالنار، لان القاتل و هو عمرو بن جرموز- مع أعوانه- قتله غدرا و غيلة و مغافصة، بعد ما ترك الزبير القتال

I (Majlisi) am saying, ‘But rather he^-asws had said: ‘Give news to the killer of Ibn Safiya of the Fire’, because the killer, and he is Amro Bin Jarmouz, with his assistants, had killed him treacherously, and assassination, and foul play, after Al-Zubeyr had left the battle.

فهو من أهل.النار من جهتين: الأول لقول رسول اللّه« ص»: الايمان قيد الفتك، فمن فتك مسلما و قتله غيلة كان بمنزلة من قتل مسلما متعمدا لاسلامه، فهو من أهل النار، و لو كان المقتول ظالما مهدور الدم.

So he is from the people of the Fire from two aspects. The first is due to the words of Rasool-Allah^-saww: ‘The Eman shackles the murder, so the one who murders a Muslim and kills him in assassination, would be at the status for the one who killed a Muslim deliberately due to his being a Muslim, so he is from the people of the Fire, and even if the killed one was an oppressor of wasteful blood’.

و الثاني لما سيجي‏ء في كلام الهادى« ع» من أن ولى الامر، و هو أمير المؤمنين أقضى هذه الأمة حكم بأن من ألقى سلاحه فهو آمن، و من دخل داره فهو آمن، و قد كان الزبير بعد تركه القتال و انعزاله عن المعركة كالتائب من ذنبه و بمنزلة من ألقى سلاحه و دخل داره.

And the second is due to what will be coming in the speech of Al-Mahdi^-asws: ‘The Master^-asws of the command, and he^-asws is Amir Al-Momineen^-asws, had judged this community with a judgment that the one who throws down his weapon, so he is safe, and the one who enters his house, so he is safe’. And Al-Zubeyr, after his having left the fighting and his withdrawing from the battle, is like the one repenting from his sin, and is at the status of the one who throws down his weapon and enters his house.

فالذى قتله انما قتله غدرا و بغيا و عدوانا فهو من أهل النار و انما لم يقتله أمير المؤمنين عليه السلام به و لم يقد منه، لانه كان جاهلا بذلك كله، متأولا يعتقد أن قتله واجب و هو مهدور الدم. لاجل أنّه أجلب على امامه أمير المؤمنين و خرج عليه بالسيف، و لم يظهر توبة و لم يستغفر عند وليه أمير المؤمنين.

The one who had killed him, had rather killed him treacherously, and rebellion, and aggressively, so he is from the people of the Fire, and rather Amir Al-Momineen^-asws did not kill him due to it and did not shackle him, because he was ignorant with that, all of it, interpreting, believing that killing him is obligatory, and he is of wasteful blood, for the reason that he (Al-Zubeyr) had rallied against his Imam^-asws Amir Al-Momineen^-asws, and had rebelled against him^-asws with the sword, and he had not manifested any repentance, and did not seek Forgiveness in the presence of his^-asws ruler Amir Al-Momineen^-asws.

لكنه كان مقصرا في جهالته ذلك، حيث ان اعتزاله كان بمسمع و مرأى من أمير المؤمنين و لم يحكم فيه بشي‏ء و لا هو استأمره عليه السلام في قتله، مع وجوده بين ظهرانيهم و اللّه أعلم.

But he was derogatory in that ignorance of his, where his removing him was due to hearsay, and an appearance from Amir Al-Momineen^-asws, and (although) he^-asws had not judged with anything regarding him (Al-Zubeyr), nor had he^-asws ordered him with killing him, along with his existence in their midst. And Allah^-azwj is more Knowing.

و أمّا الزبير فالظاهر من الأحاديث أنّه ندم عن فعله ندامة قطعية بحيث التزم العار فرارا من النار، لكنه لم يظهر منه توبة و لا استغفار، و لو كان أراد التوبة و الاستغفار، كان عليه أن يفى‏ء أولا الى أمير المؤمنين« ع» و يستغفره ممّا فعله، و يجدد بيعته، فلم يفعل

And as for Al-Zubeyr, the apparent from the Ahadeeth is that he regretted from his deed with absolute remorse, where he necessitated the shame by fleeing from the Fire, but repentance was not manifested from him, nor seeking of Forgiveness. And had he wanted the repentance and seeking the Forgiveness, it would have been upon him that he goes for pardon first to Amir Al-Momineen^-asws and seeks his^-asws forgiveness from what he had done and renews his allegiance. But he did not do so.

و قد روى المفيد قدّس سرّه في جمله أنّه لما رأى أمير المؤمنين رأس الزبير و سيفه قال للأحنف: ناولنى السيف فناوله، فهزه و قال: سيف طالما قاتل بين يدي النبيّ« ص» و لكن الحين و مصارع السوء،

And it is reported by Al Mufeed in his summary that when Amir Al-Momineen^-asws saw the head of Al-Zubeyr and his sword, he^-asws said to Al-Ahnaf: ‘Give me the sword’. He gave it. He^-asws shook it and said: ‘A sword which had long been fighting in front of the Prophet^-saww, but now, it is the evil death’.

ثمّ تفرس في وجه الزبير و قال: لقد كان لك بالنبى صحبة و منه قرابة، و لكن دخل الشيطان منخرك فأوردك هذا المورد.

Then he^-asws stared into the face of Al-Zubeyr and said: ‘There used to be accompaniment for you with the Prophet^-saww and a kinship from him^-saww, but the Satan^-la had entered your nostril and caused you to arrive at this arrival’.

قال ابن الجزريّ في أسد الغابة: و كثير من الناس يقولون: ان ابن جرموز قتل نفسه، لما قال له على« بشر قاتل ابن صفية بالنار» و ليس كذلك، و انما عاش بعد ذلك. حتى ولى مصعب بن الزبير البصرة، فاختفى ابن جرموز فقال مصعب: ليخرج فهو آمن أ يظن أنى أقيده بأبي عبد اللّه- يعنى أباه الزبير- ليسا سواء.

Ibn Al-Jazry said in ‘Asad Al-Ghaliya’, ‘And a lot of the people are saying that Ibn Jarmouz had killed himself due to what Ali^-asws had said for him: ‘Give news to the killer of Ibn Safiya of the Fire’, and it isn’t like that. And rather he had lived after that until Mas’ab Bin Al-Zubeyr became governor of Al-Basra. Ibn Jarmouz went into hiding. Mas’ab said, ‘If he comes out, then he is safe. Does he thing that I would imprison him due to Abu Abdullah? – meaning his father Al-Zubeyr – ‘They both are not the same’.

وَ أَمَّا قَوْلُكَ إِنَّ عَلِيّاً ع قَاتَلَ أَهْلَ صِفِّينَ مُقْبِلِينَ وَ مُدْبِرِينَ وَ أَجْهَزَ عَلَى جَرِيحِهِمْ وَ إِنَّهُ يَوْمَ الْجَمَلِ لَمْ يَتْبَعْ مُوَلِّياً وَ لَمْ يُجْهِزْ عَلَى جَرِيحِهِمْ وَ كُلُّ مَنْ أَلْقَى سَيْفَهُ وَ سِلَاحَهُ آمَنَهُ فَإِنَّ أَهْلَ الْجَمَلِ قُتِلَ إِمَامُهُمْ وَ لَمْ يَكُنْ لَهُمْ فِئَةٌ يَرْجِعُونَ إِلَيْهَا وَ إِنَّمَا رَجَعَ الْقَوْمُ إِلَى مَنَازِلِهِمْ غَيْرَ مُحَارِبِينَ وَ لَا مُحْتَالِينَ وَ لَا مُتَجَسِّسِينَ وَ لَا مُبَارِزِينَ فَقَدْ رَضُوا بِالْكَفِّ عَنْهُمْ

And as for your words that Ali^-asws had fought the people of Siffeen, facing and fleeing ones, and he attacked upon their injured ones, and one the day of Al-Jamal he^-asws did not pursue the one turning around and did not attack upon their injured ones, and everyone who had thrown down his sword and his weapon, he^-asws granted him amnesty, so the people of Al-Jamal had fought against their^-asws Imam^-asws and there did not happen to be any party for them they would be returning to. And rather the people had returned to their house without fighting, nor deceitful, nor spying, nor duelling. So they agreed with the refraining from them.

فَكَانَ الْحُكْمُ فِيهِ رَفْعَ السَّيْفِ وَ الْكَفَّ عَنْهُمْ إِذْ لَمْ يَطْلُبُوا عَلَيْهِ أَعْوَاناً وَ أَهْلُ صِفِّينَ يَرْجِعُونَ إِلَى فِئَةٍ مُسْتَعِدَّةٍ وَ إِمَامٍ مُنْتَصِبٍ يَجْمَعُ لَهُمُ السِّلَاحَ مِنَ الرِّمَاحِ وَ الدُّرُوعِ وَ السُّيُوفِ وَ يَسْتَعِدُّ لَهُمْ وَ يُسَنِّي لَهُمُ الْعَطَاءَ وَ يُهَيِّئُ لَهُمُ الْأَمْوَالَ وَ يُعَقِّبُ مَرِيضَهُمْ وَ يَجْبُرُ كَسِيرَهُمْ وَ يُدَاوِي جَرِيحَهُمْ وَ يَحْمِلُ رَاجِلَهُمْ وَ يَكْسُو حَاسِرَهُمْ وَ يَرُدُّهُمْ فَيَرْجِعُونَ إِلَى مُحَارَبَتِهِمْ وَ قِتَالِهِمْ

He the judgement regarding it was raising the sword and the refraining from them, when they did not seek the supporters against him^-asws, while the people of Siffeen were returning to a party prepared for them, and a nominated leader gathering the weapons for them, from the spears, and the armours, and the swords, and prepared for them and facilitated the awards for them, and prepared the wealth for them, and returned their sick ones, and forced their defeated ones, and treated their injured ones, and carried their infantry, and clothed their bare ones, and he returned them. Thus they were returning to their ware and their fighting.

فَإِنَّ الْحُكْمَ فِي أَهْلِ الْبَصْرَةِ الْكَفُّ عَنْهُمْ لَمَّا أَلْقَوْا أَسْلِحَتَهُمْ إِذْ لَمْ تَكُنْ لَهُمْ فِئَةٌ يَرْجِعُونَ إِلَيْهَا وَ الْحُكْمَ فِي أَهْلِ صِفِّينَ أَنْ يُتْبَعَ مُدْبِرُهُمْ وَ يُجْهَزَ عَلَى جَرِيحِهِمْ

So the decision regarding the people of Al-Basra was the refraining from them when they had thrown down their weapon, when there did not happen to be any party for them, they could be returning to, and the decision regarding the people of Siffen was that their ones turning around would be pursued, and their injured ones would be attacked.

فَلَا يُسَاوِي بَيْنَ الْفَرِيقَيْنِ فِي الْحُكْمِ وَ لَوْ لَا أَمِيرُ الْمُؤْمِنِينَ ع وَ حُكْمُهُ فِي أَهْلِ صِفِّينَ وَ الْجَمَلِ لَمَا عُرِفَ الْحُكْمُ فِي عُصَاةِ أَهْلِ التَّوْحِيدِ فَمَنْ أَبَى ذَلِكَ عُرِضَ عَلَى السَّيْفِ

So do not equalise between the two sects regarding the judgment, and had it not been for Amir Al-Momineen^-asws and his^-asws judgment regarding the people of Siffeen and Al-Jamal, the judgement regarding the disobedient ones from the people of Al-Tawheed would not have been recognised. The one who refuses that, would be presented to the sword.

وَ أَمَّا الرَّجُلُ الَّذِي أَقَرَّ بِاللِّوَاطِ- فَإِنَّهُ أَقَرَّ بِذَلِكَ مُتَبَرِّعاً مِنْ نَفْسِهِ وَ لَمْ تُقَمْ عَلَيْهِ بَيِّنَةٌ وَ لَا أَخَذَهُ سُلْطَانٌ وَ إِذَا كَانَ لِلْإِمَامِ الَّذِي مِنَ اللَّهِ أَنْ يُعَاقِبَ فِي اللَّهِ فَلَهُ أَنْ يَعْفُوَ فِي اللَّهِ أَ مَا سَمِعْتَ اللَّهَ يَقُولُ لِسُلَيْمَانَ‏ هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ فَبَدَأَ بِالْمَنِّ قَبْلَ الْمَنْعِ‏

And as for the man who acknowledges with the sodomy, he acknowledges with that as a volunteer from himself, and a proof (does not need) to be established upon him, nor will a sultan take it, and when it was for the Imam^-asws who is from Allah^-azwj, that he^-asws can Punish for the Sake of Allah^-azwj and pardon for the Sake of Allah^-azwj. Have you not heard Allah^-azwj Saying to Suleyman^-as: This is Our Gift, so either confer or withhold, without a Reckoning [38:39]. Thus he^-asws would begin with the conferment before the withholding’.

روى الكليني في الكافي ج 7 ص 201 عن عليّ بن إبراهيم، عن أبيه، عن ابن محبوب، عن ابن رئاب عن مالك بن عطية، عن أبي عبد اللّه عليه السلام قال: بينا أمير المؤمنين« ع» فى ملاء من أصحابه إذا أتاه رجل فقال: يا أمير المؤمنين انى قد أوقبت على غلام فطهرنى! فقال له: يا هذا امض الى منزلك لعلّ مرارا هاج بك.

Note: It is reported by Al-Kulayni in ‘Al-Kafi’ V 7 P 201, from Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Raib, from Malik Bin Atiya, from Abu Abdullah^-asws having said: ‘Whilst Amir Al-Momineen^-asws was among a group of his^-asws companions, when a man came over and said, ‘O Amir Al-Momineen^-asws! I have gone to a boy, therefore purify me’. So he^-asws said: ‘O you! Go to your house, perhaps your gall bladder is exciting you’.

فلما كان من غد عاد إليه فقال له: يا أمير المؤمنين انى أوقبت على غلام فطهرنى! فقال له: يا هذا امض الى منزلك لعلّ مرارا هاج بك. حتى فعل ذلك ثلاثا بعد مرته الأولى.

When it was the next morning, he returned to him^-asws and said to him^-asws, ‘O Amir Al-Momineen^-asws! I have gone to a boy, therefore purify me’. He^-asws said to him: ‘O you! Go to your house, perhaps your gall bladder is exciting you’. He did it three times after the first.

فلما كان في الرابعة قال: يا هذا ان رسول اللّه صلّى اللّه عليه و آله حكم في مثلك بثلاثة أحكام فاختر أيهن شئت، قال: و ما هن يا أمير المؤمنين؟

When it was during the fourth, he^-asws said to him: ‘O you! Rasool-Allah^-saww had judged regarding (a case) similar to yours with three judgements, therefore choose which of these you like’. He said, ‘And what are these, O Amir Al-Momineen^-asws?’

قال: ضربة بالسيف في عنقك بالغة ما بلغت، أو دهداه من جبل مشدود اليدين و الرجلين، أو إحراق بالنار

He^-asws said: ‘A strike with the sword in your neck, it reaches what it reaches, or throwing you off the mountain with your hands and feet tied up or burning with the fire’.

فقال: يا أمير المؤمنين أيهن أشدّ على؟ قال: الاحراق بالنار، قال: فانى قد اخترتها يا أمير المؤمنين قال: فخذ أهبتك فقال: نعم.

He said, ‘O Amir Al-Momineen^-asws! Which of these is the harshest upon me’. He^-asws said: ‘Burning with the fire’. He said, ‘I have chosen it, O Amir Al-Momineen^-asws! He^-asws said: ‘Are you prepared to take that, I^-asws shall call for you’. He said, ‘Yes’.

فقام فصلى ركعتين ثمّ جلس في تشهده فقال: اللّهمّ إنّي قد أتيت من الذنب ما قد علمته و انى تخوفت من ذلك فجئت الى وصى رسولك و ابن عم نبيك فسألته أن يطهرنى فخيرنى بين ثلاثة أصناف من العذاب، اللّهمّ فانى قد اخترت أشدها اللّهمّ فانى أسألك أن تجعل ذلك كفارة لذنوبى، و أن لا تحرقنى بنارك في آخرتى.

He^-asws said: ‘He (the sinner) prayed two cycles Salat, then sat in his Tashahhud, so he said: ‘O Allah^-azwj! I had committed from the sins which You^-azwj Know of, and I feared from that. So I went to the successor^-asws of Your^-azwj Rasool^-saww, and a cousin of Your^-azwj Prophet^-saww, so I asked him^-asws that he^-asws should purify me. He^-asws gave me a choice of three types of punishment. O Allah^-azwj! I have chosen the harshest of these. O Allah^-azwj! I ask You^-azwj that You^-azwj Make that as a penalty of my sin, and that You^-azwj do not Burn me with Your^-azwj Fire in my Hereafter!’

ثمّ قام و هو باك حتّى جلس في الحفرة التي حفرها له أمير المؤمنين« ع» و هو يرى النار يتأجج حوله.

Then he stood up and he was crying until he sat in the pit which had been dug out for him by Amir Al-Momineen^-asws, and he was seeing the fire inflaming around him.

قال: فبكى أمير المؤمنين عليه السلام و بكى أصحابه جميعا، فقال له أمير المؤمنين عليه السلام: قم يا هذا فقد أبكيت ملائكة السماء و ملائكة الأرض، فان اللّه قد تاب عليك فقم و لا تعاودن شيئا ممّا قد فعلت.

Amir Al-Momineen^-asws wept, and his companions wept altogether. Amir Al-Momineen^-asws said to him: ‘Arise, O you, for you have made the Angels of the sky and the Angels of the earth to cry, so Allah^-azwj has Turned towards you (with Mercy). Arise and do not repeat anything from what you have done’.

قال سبط ابن الجوزى في التذكرة ص 203: قال يحيى بن هبيرة[ هرثمة]: تذاكر الفقهاء بحضرة المتوكل: من حلق رأس آدم عليه السلام؟ فلم يعرفوا من حلقه، فقال المتوكل: أرسلوا الى عليّ بن محمّد بن على الرضا، فأحضروه

Sibt Ibn Al-Jowzy said in’Al-Tazkira’ P 203, ‘Yahya Bin Hibeyra (Harsama) said, ‘The jurists discussed in the presence of Al-Mutawakkil, ‘Who shaved the head of Adam^-as?’ They did not know what had shaved him^-as. Al-Mutawakkil said, ‘Send (someone) to Ali^-asws Bin Muhammad^-asws Bin Ali Al-Reza^-asws and present him^-asws!

فحضر فقالوه، فقال: حدّثني أبى: عن جدى، عن أبيه، عن جده، عن أبيه قال: ان اللّه امر جبرئيل أن ينزل بياقوتة من يواقيت الجنة، فنزل بها فمسح بها رأس آدم، فتناثر الشعر منه، فحيث بلغ نورها صار حرما، و قد روى هذا المعنى مرفوعا الى رسول اللّه« ص».

He^-asws presented. They said to him^-asws. He^-asws said: ‘My^-asws father^-asws narrated to me^-asws, from my^-asws grandfather^-asws, from his^-asws father^-asws who said: ‘Allah^-azwj Commanded Jibraeel^-as to descend with a sapphire from the sapphires of Paradise. So he^-as descended with it and wiped the head of Adam^-as with it, and the hair was scattered from him. So wherever their Noor reached, became the Sanctuary (Hurrum). And this meaning has been reported, raising to Rasool-Allah^-saww’.

فَلَمَّا قَرَأَهُ ابْنُ أَكْثَمَ قَالَ لِلْمُتَوَكِّلِ مَا نُحِبُّ أَنْ تَسْأَلَ هَذَا الرَّجُلَ عَنْ شَيْ‏ءٍ بَعْدَ مَسَائِلِي فَإِنَّهُ لَا يُرَدُّ عَلَيْهِ شَيْ‏ءٌ بَعْدَهَا إِلَّا دُونَهَا وَ فِي ظُهُورِ عِلْمِهِ تَقْوِيَةٌ لِلرَّافِضَةِ.

When Ibn Aksam read it, he said to Al-Mutawakkil, ‘We do not like to ask this man about anything after my questions, nor refer anything to him^-asws after it except besides it, and in the manifestation of his^-asws knowledge, there is strengthening for the Rafizis (Shias)’’.[54]

جَعْفَرُ بْنُ رِزْقِ اللَّهِ قَالَ: قُدِّمَ إِلَى الْمُتَوَكِّلِ رَجُلٌ نَصْرَانِيٌّ فَجَرَ بِامْرَأَةٍ مُسْلِمَةٍ فَأَرَادَ أَنْ يُقِيمَ عَلَيْهِ الْحَدَّ فَأَسْلَمَ فَقَالَ يَحْيَى بْنُ أَكْثَمَ الْإِيمَانُ يَمْحُو مَا قَبْلَهُ وَ قَالَ بَعْضُهُمْ يُضْرَبُ ثَلَاثَةَ حُدُودٍ

Ja’far Bin Rizqillah who said,

‘A Christian man arrived to Al-Mutawakkil. He was being dragged by a Muslim woman wanting him to establish the legal penalty (of rape) upon him. But he became a Muslim. Yahya Bin Aksam said, ‘The Eman deletes whatever was before it’. And one of them said, ‘He should be struck three legal penalties.

فَكَتَبَ الْمُتَوَكِّلُ إِلَى عَلِيِّ بْنِ مُحَمَّدٍ النَّقِيِّ يَسْأَلُهُ فَلَمَّا قَرَأَ الْكِتَابَ كَتَبَ يُضْرَبُ حَتَّى يَمُوتَ فَأَنْكَرَ الْفُقَهَاءُ ذَلِكَ فَكَتَبَ إِلَيْهِ يَسْأَلُهُ عَنِ الْعِلَّةِ

Al-Mutawakkil wrote to Ali^-asws Bin Muhammad Al-Naqi^-asws asking him^-asws. When he^-asws read the letter, he^-asws wrote: ‘He should be struck until he dies’. The jurists denied that. So he wrote to him^-asws asking him^-asws the reason.

فَقَالَ‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ فَلَمَّا رَأَوْا بَأْسَنا قالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَ كَفَرْنا بِما كُنَّا بِهِ مُشْرِكِينَ‏ السُّورَةَ

He^-asws said: ‘In the Name of Allah the Beneficent, the Merciful [1:1], But when they saw Our Punishment, they said, ‘We believe in Allah alone and we deny what we had been associating with Him’ [40:84] – the Chapter.

قَالَ فَأَمَرَ الْمُتَوَكِّلُ فَضُرِبَ حَتَّى مَاتَ‏.

He (the narrator) said, ‘Al-Mutawakkil ordered, and he was struck until he died’’.[55]

أَبُو الْحَسَنِ بْنُ سَهْلَوَيْهِ‏ الْبَصْرِيُّ الْمَعْرُوفُ بِالْمَلَّاحِ قَالَ: دَلَّنِي أَبُو الْحَسَنِ وَ كُنْتُ وَاقِفِيّاً فَقَالَ إِلَى كَمْ هَذِهِ النَّوْمَةُ أَ مَا آنَ لَكَ أَنْ تَنْتَبِهَ مِنْهَا فَقَدَحَ فِي قَلْبِي شَيْئاً وَ غُشِيَ عَلَيَّ وَ تَبِعْتُ الْحَقَ‏.

Abu Al-Hassan Bin Sahlawiya Al Basry, well known as Al Mallah who said,

‘Abu Al-Hassan^-asws guided me, and I used to be a Waqifite. He^-asws said: ‘For how long will this sleep be? When it will be for you to wake up from it?’ He^-asws cast something in my heart and there was unconsciousness upon me, and I followed the truth’’.[56]

52- قب، المناقب لابن شهرآشوب دَاوُدُ بْنُ الْقَاسِمِ الْجَعْفَرِيُّ قَالَ: دَخَلْتُ عَلَيْهِ بِسُرَّ مَنْ رَأَى وَ أَنَا أُرِيدُ الْحَجَّ لِأُوَدِّعَهُ فَخَرَجَ مَعِي فَلَمَّا انْتَهَى إِلَى آخِرِ الْحَاجِزِ نَزَلَ فَنَزَلْتُ مَعَهُ فَخَطَّ بِيَدِهِ الْأَرْضَ خَطَّةً شَبِيهَةً بِالدَّائِرَةِ ثُمَّ قَالَ لِي يَا عَمِّ خُذْ مَا فِي هَذِهِ يَكُونُ فِي نَفَقَتِكَ وَ تَسْتَعِينُ بِهِ عَلَى حَجِّكَ فَضَرَبْتُ بِيَدِي فَإِذَا سَبِيكَةُ ذَهَبٍ فَكَانَ فِيهَا مِائَتَا مِثْقَالٍ‏

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Dawood Bin Al Qasim Al Ja’fari who said,

‘I entered to see him^-asws at Surmanray to bid farewell to him^-asws, and I entered the Hajj. He^-asws came out with me. When he^-asws ended to the end of the barrier, he^-asws descended. So I descended with him^-asws. He^-asws drew a line in the ground with his^-asws hand, a line resembling a circle. Then he^-asws said to me: ‘O uncle! Take whatever is in this to be among your expenditure money and be assisted by it upon your Hajj’. I struck with my hand, and there was a gold nugget. There were one hundred ounces in it.

دَخَلَ أَبُو عَمْرٍو عُثْمَانُ بْنُ سَعِيدٍ وَ أَحْمَدُ بْنُ إِسْحَاقَ الْأَشْعَرِيُّ وَ عَلِيُّ بْنُ جَعْفَرٍ الْهَمْدَانِيُّ عَلَى أَبِي الْحَسَنِ الْعَسْكَرِيِّ فَشَكَا إِلَيْهِ أَحْمَدُ بْنُ إِسْحَاقَ دَيْناً عَلَيْهِ فَقَالَ يَا أَبَا عَمْرٍو وَ كَانَ وَكِيلَهُ ادْفَعْ إِلَيْهِ ثَلَاثِينَ أَلْفَ دِينَارٍ وَ إِلَى عَلِيِّ بْنِ جَعْفَرٍ ثَلَاثِينَ أَلْفَ دِينَارٍ وَ خُذْ أَنْتَ ثَلَاثِينَ أَلْفَ دِينَارٍ

Abu Amro Usman Bin Saeed, and Ahmad Bin Is’haq Al-Ashary, and Ali Bin Ja’far Al-Hamdany entered to see Abu Al-Hassan Al-Askari^-asws. Ahmad Bin Is’haq complained to him^-asws of the debts upon him. He^-asws said: ‘O Amro!’ – and he was his^-asws representative – ‘Hand over thirty thousand Dinars to him, and thirty thousand Dinars to Ali Bin Ja’far, and you take thirty thousand Dinars!’

فَهَذِهِ مُعْجِزَةٌ لَا يَقْدِرُ عَلَيْهَا إِلَّا الْمُلُوكُ وَ مَا سَمِعْنَا بِمِثْلِ هَذَا الْعَطَاءِ.

This miracle, no one is able upon it except the kings, and I have not heard of an award similar to this’’.[57]

53- قب، المناقب لابن شهرآشوب‏ وَجَّهَ الْمُتَوَكِّلُ عَتَّابَ بْنَ أَبِي عَتَّابٍ إِلَى الْمَدِينَةِ يَحْمِلُ عَلِيَّ بْنَ مُحَمَّدٍ ع إِلَى سُرَّ مَنْ رَأَى وَ كَانَتِ الشِّيعَةُ يَتَحَدَّثُونَ أَنَّهُ يَعْلَمُ الْغَيْبَ وَ كَانَ فِي نَفْسِ عَتَّابٍ مِنْ هَذَا شَيْ‏ءٌ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –

‘Al-Mutawakkil sent Attab Bin Abu Attab to Al-Medina to carry Ali^-asws Bin Muhammad^-asws to Surmanray. And the Shias were narrating that he^-asws knew the hidden matters, and there was something from this in the soul of Attab.

فَلَمَّا فَصَلَ مِنَ الْمَدِينَةِ رَآهُ وَ قَدْ لَبِسَ لُبَّادَةً وَ السَّمَاءُ صَاحِيَةٌ فَمَا كَانَ بِأَسْرَعَ مِنْ أَنْ تَغَيَّمَتْ وَ أَمْطَرَتْ فَقَالَ عَتَّابٌ هَذَا وَاحِدٌ

When he^-asws was at a distance from Al-Medina, he saw him^-asws and he^-asws was wearing the thick clothes, and the sky was clear. It could not have been any quicker before it became cloudy, and it rained. Attab said, ‘This is one!’

ثُمَّ لَمَّا وَافَى شَطَّ الْقَاطُولِ- رَآهُ مُقْلَقَ الْقَلْبِ فَقَالَ لَهُ مَا لَكَ يَا أَبَا أَحْمَدَ فَقَالَ قَلْبِي مُقْلَقٌ بِحَوَائِجَ الْتَمَسْتُهَا مِنْ أَمِيرِ الْمُؤْمِنِينَ قَالَ لَهُ فَإِنَّ حَوَائِجَكَ قَدْ قُضِيَتْ

Then when he^-asws arrived at the banks of Al-Qatoul (Qatoun – a branch of river Tigris), he^-asws saw him being troubled of heart. He^-asws said to him: ‘What is the matter, O Abu Ahmad!’ He said, ‘My heart is troubling due to the needs I had sought from commander of the faithful’. He^-asws said to him: ‘Your needs have been fulfilled’.

فَمَا كَانَ بِأَسْرَعَ مِنْ أَنْ جَاءَتْهُ الْبِشَارَاتُ بِقَضَاءِ حَوَائِجِهِ فَقَالَ النَّاسُ يَقُولُونَ إِنَّكَ تَعْلَمُ الْغَيْبَ وَ قَدْ تَبَيَّنْتَ مِنْ ذَلِكَ خَلَّتَيْنِ‏.

It could not have been any quicker before the good news came with the fulfilment of his needs. He said, ‘The people are saying that you^-asws know the hidden matters, and two characteristics from that have become evident’’.[58]

الْمُعْتَمَدُ فِي الْأُصُولِ، قَالَ عَلِيُّ بْنُ مَهْزِيَارَ وَرَدْتُ الْعَسْكَرَ وَ أَنَا شَاكٌّ فِي الْإِمَامَةِ فَرَأَيْتُ السُّلْطَانَ قَدْ خَرَجَ إِلَى الصَّيْدِ فِي يَوْمٍ مِنَ الرَّبِيعِ إِلَّا أَنَّهُ صَائِفٌ وَ النَّاسُ عَلَيْهِمْ ثِيَابُ الصَّيْفِ وَ عَلَى أَبِي الْحَسَنِ ع لُبَّادَةٌ وَ عَلَى فَرَسِهِ تِجْفَافُ لُبُودٍ وَ قَدْ عَقَدَ ذَنَبَ الْفَرَسَةِ وَ النَّاسُ يَتَعَجَّبُونَ مِنْهُ وَ يَقُولُونَ أَ لَا تَرَوْنَ إِلَى هَذَا الْمَدَنِيِّ وَ مَا قَدْ فَعَلَ بِنَفْسِهِ

Al Mo’tamad in ‘Al Usool’ –

‘Ali Bin Mahziyar said, ‘I arrived at Al-Askar, and I was doubting in the Imamate. I saw the sultan to have come out to hunt during a day from Al-Rabie, except that it was summer, and the people had summer clothes upon them, and upon Abu Al-Hassan^-asws was a thick coat, and upon his^-asws horse was a thick covering, and the tail of the horse had been tied, and the people were surprised from him^-asws and were saying, ‘Are you not seeing this Medinite and what he^-asws has done with himself^-asws?’

فَقُلْتُ فِي نَفْسِي لَوْ كَانَ هَذَا إِمَاماً مَا فَعَلَ هَذَا فَلَمَّا خَرَجَ النَّاسُ إِلَى الصَّحْرَاءِ لَمْ يَلْبَثُوا إِلَّا أَنِ ارْتَفَعَتْ سَحَابَةٌ عَظِيمَةٌ هَطَلَتْ‏ فَلَمْ يَبْقَ أَحَدٌ إِلَّا ابْتَلَّ حَتَّى غَرِقَ بِالْمَطَرِ وَ عَادَ ع وَ هُوَ سَالِمٌ مِنْ جَمِيعِهِ

I said within myself, ‘Had this one been an Imam^-asws, he^-asws would not have done this!’ When the people went out to the desert. They did not wait long until a mighty cloud arose. It rained, and there did not remain anyone except he was soaked until he was drenched with the rain, and he^-asws returned, and he^-asws was safe from all of it.

فَقُلْتُ فِي نَفْسِي يُوشِكُ أَنْ يَكُونَ هُوَ الْإِمَامَ ثُمَّ قُلْتُ أُرِيدُ أَنْ أَسْأَلَهُ عَنِ الْجُنُبِ إِذَا عَرِقَ فِي الثَّوْبِ فَقُلْتُ فِي نَفْسِي إِنْ كَشَفَ وَجْهَهُ فَهُوَ الْإِمَامُ

I said within myself, ‘There is no doubt that he^-asws happens to be the Imam^-asws’. Then I said, ‘I want to ask him^-asws about the one with sexual impurity when he sweats in the clothes’. I said within myself, ‘If he^-asws uncovers his^-asws face, then he^-asws is the Imam^-asws’.

فَلَمَّا قَرُبَ مِنِّي كَشَفَ وَجْهَهُ ثُمَّ قَالَ إِنْ كَانَ عَرِقَ الْجُنُبُ فِي الثَّوْبِ وَ جَنَابَتُهُ مِنْ حَرَامٍ لَا يَجُوزُ الصَّلَاةُ فِيهِ وَ إِنْ كَانَ جَنَابَتُهُ مِنْ حَلَالٍ فَلَا بَأْسَ فَلَمْ يَبْقَ فِي نَفْسِي بَعْدَ ذَلِكَ شُبْهَةٌ.

When he^-asws was near me, he^-asws uncovered his^-asws face, then said: ‘If the one with sexual impurity sweats in the clothes, and his sexual impurity is from the prohibited (activity), he is not allowed to pray Salat in it. And if his sexual impurity is from permissible (activity), then there is no problem’. Thus, there did not remain any suspicion in my soul after that’’.[59]

54- قب، المناقب لابن شهرآشوب فِي كِتَابِ الْبُرْهَانِ عَنِ الدُّهْنِيِّ أَنَّهُ‏ لَمَّا وَرَدَ بِهِ ع سُرَّ مَنْ رَأَى كَانَ الْمُتَوَكِّلُ بَرّاً بِهِ وَ وَجَّهَ إِلَيْهِ يَوْماً بِسَلَّةٍ فِيهَا تِينٌ فَأَصَابَ الرَّسُولُ الْمَطَرَ فَدَخَلَ إِلَى الْمَسْجِدِ ثُمَّ شَرِهَتْ نَفْسُهُ إِلَى التِّينِ فَفَتَحَ السَّلَّةَ وَ أَكَلَ مِنْهَا

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – In ‘Kitab Al Burhan’, from Al Duhny,

‘When they arrived with him^-asws to Surmanray, Al-Mutawakkil was righteous with him^-asws, and one day he sent him^-asws a basked wherein were some figs. The messenger was hit by rain, so he entered the Masjid, then he felt desirous to the figs. He opened the basket and at from it.

فَدَخَلَ وَ هُوَ قَائِمٌ يُصَلِّي فَقَالَ لَهُ بَعْضُ خَدَمِهِ مَا قِصَّتُكَ فَعَرَفَهُ الْقِصَّةَ قَالَ لَهُ أَ وَ مَا عَلِمْتَ أَنَّهُ قَدْ عَرَفَ خَبَرَكَ وَ مَا أَكَلْتَ مِنْ هَذَا التِّينِ

He entered and he^-asws was standing, praying Salat. One of his^-asws servants said to him, ‘What is your story?’ He let him know the story. He said to him, ‘Or don’t you know that he^-asws knows your news and what you have eating from these figs?’

فَقَامَتْ عَلَى الرَّسُولِ الْقِيَامَةُ وَ مَضَى مُبَادِراً إِلَى مَنْزِلِهِ حَتَّى إِذَا سَمِعَ صَوْتَ الْبَرِيدِ ارْتَاعَ هُوَ وَ مَنْ فِي مَنْزِلِهِ بِذَلِكَ الْخَبَرِ.

The Qiyamah was came upon the messenger and he went rushing to his house, until when he heard the voice of the postman, he and the ones in his house were shocked with that news’’.[60]

الْحُسَيْنُ بْنُ عَلِيٍ‏ أَنَّهُ أَتَى النَّقِيَّ ع رَجُلٌ خَائِفٌ وَ هُوَ يَرْتَعِدُ وَ يَقُولُ إِنَّ ابْنِي أَخَذَ بِمَحَبَّتِكُمْ وَ اللَّيْلَةَ يَرْمُونَهُ مِنْ مَوْضِعِ كَذَا وَ يَدْفِنُونَهُ تَحْتَهُ قَالَ فَمَا تُرِيدُ قَالَ مَا يُرِيدُ الْأَبَوَانِ فَقَالَ لَا بَأْسَ عَلَيْهِ اذْهَبْ فَإِنَّ ابْنَكَ يَأْتِيكَ غَداً

Al-Husayn Bin Ali,

‘A fearful man came to Al-Naqi^-asws and he was trembling and saying, ‘My son has been seized due to his loving you^-asws, and tonight they would be stoning him in such and such place and would be burying him under it!’ He^-asws said: ‘So what do you want?’ He said, ‘What the fathers want’. He^-asws said; ‘There will be no problem upon him. Go, for your son shall becoming to you tomorrow morning’.

فَلَمَّا أَصْبَحَ أَتَاهُ ابْنُهُ فَقَالَ يَا بُنَيَّ مَا شَأْنُكَ قَالَ لَمَّا حَفَرُوا الْقَبْرَ وَ شَدُّوا لِيَ الْأَيْدِيَ أَتَانِي عَشَرَةُ أَنْفُسٍ مُطَهَّرَةٍ مُعَطَّرَةٍ وَ سَأَلُوا عَنْ بُكَائِي فَذَكَرْتُ لَهُمْ فَقَالُوا لَوْ جُعِلَ الطَّالِبُ مَطْلُوباً تَجَرَّدُ نَفْسُكَ وَ تَخْرُجُ وَ تَلْزَمُ تُرْبَةَ النَّبِيِّ ص قُلْتُ نَعَمْ

When it was morning, his son came to him. He said, ‘O my son! What is your affair?’ He said, ‘When they had dug the grave and tied my hands, ten persons came to me, clean, perfumed, and they asked about my crying. I mentioned to them. They said, ‘If the seeker were made to be the sought, will you free yourself and go out and adhere with the soil of the Prophet^-saww?’ I said, ‘Yes’.

فَأَخَذُوا الْحَاجِبَ فَرَمَوْهُ مِنْ شَاهِقِ الْجَبَلِ وَ لَمْ يَسْمَعْ أَحَدٌ جَزَعَهُ وَ لَا رَأَوُا الرِّجَالَ وَ أَوْرَدُونِي إِلَيْكَ وَ هُمْ يَنْتَظِرُونَ خُرُوجِي إِلَيْهِمْ وَ وَدَّعَ أَبَاهُ وَ ذَهَبَ فَجَاءَ أَبُوهُ إِلَى الْإِمَامِ وَ أَخْبَرَهُ بِحَالِهِ فَكَانَ الْغَوْغَاءُ تَذْهَبُ وَ تَقُولُ وَقَعَ كَذَا وَ كَذَا وَ الْإِمَامُ ع يَتَبَسَّمُ وَ يَقُولُ إِنَّهُمْ لَا يَعْلَمُونَ مَا نَعْلَمُ.

They seized the guard and threw him from a tall mountain, and no one heard of his panic, nor did they see the men, and they brought me to you, and they are waiting my going out to them’. And he bade farewell to his father and went. His father came to the Imam^-asws and informed him^-asws with his state. The riffraff were going and saying, ‘Such and such has occurred!’ And the Imam^-asws was smiling and saying: ‘They don’t know what we^-asws know!’’[61]

55- كشف، كشف الغمة قَالَ مُحَمَّدُ بْنُ طَلْحَةَ خَرَجَ ع يَوْماً مِنْ سُرَّ مَنْ رَأَى إِلَى قَرْيَةٍ لِمُهِمٍّ عَرَضَ لَهُ فَجَاءَ رَجُلٌ مِنَ الْأَعْرَابِ يَطْلُبُهُ فَقِيلَ لَهُ قَدْ ذَهَبَ إِلَى الْمَوْضِعِ الْفُلَانِيِّ فَقَصَدَهُ فَلَمَّا وَصَلَ إِلَيْهِ قَالَ لَهُ مَا حَاجَتُكَ

(The book) ‘Kashf Al Ghumma’ – Muhammad Bin Talha said,

‘One day he^-asws went out from Surmanray to a town of an important land for him^-asws. A man from the Bedouins came and sought him^-asws. It was said to him, ‘He^-asws has gone to such and such place’. He aimed for it. When he arrived to him^-asws, He^-asws said to him: ‘What is your need?’

فَقَالَ أَنَا رَجُلٌ مِنْ أَعْرَابِ الْكُوفَةِ الْمُتَمَسِّكِينَ بِوَلَايَةِ جَدِّكَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ قَدْ رَكِبَنِي دَيْنٌ فَادِحٌ أَثْقَلَنِي حَمْلُهُ وَ لَمْ أَرَ مَنْ أَقْصِدُهُ لِقَضَائِهِ سِوَاكَ فَقَالَ لَهُ أَبُو الْحَسَنِ طِبْ نَفْساً وَ قَرَّ عَيْناً ثُمَّ أَنْزَلَهُ

He said, ‘I am a man from the Bedouins of Al-Kufa, the ones adhering with the Wilayah of your^-asws grandfather Ali^-asws Bin Abu Talib^-asws, and heavy debts have made me kneel, having to carry its load, and I cannot see anyone to aim to for paying it off, apart from you^-asws’. Abu Al-Hassan^-asws said to him: ‘Make yourself to feel good and delight your eyes’. Then he^-asws lodged him.

فَلَمَّا أَصْبَحَ ذَلِكَ الْيَوْمَ قَالَ لَهُ أَبُو الْحَسَنِ ع أُرِيدُ مِنْكَ حَاجَةً اللَّهَ اللَّهَ أَنْ تُخَالِفَنِي فِيهَا فَقَالَ الْأَعْرَابِيُّ لَا أُخَالِفُكَ

When it was the morning of that day, Abu Al-Hassan^-asws said to him: ‘I^-asws want a need from you. Allah^-azwj! Allah^-azwj! If you were to oppose me regarding it’. The Bedouin said, ‘I will not oppose you^-asws!’

فَكَتَبَ أَبُو الْحَسَنِ ع وَرَقَةً بِخَطِّهِ مُعْتَرِفاً فِيهَا أَنَّ عَلَيْهِ لِلْأَعْرَابِيِّ مَالًا عَيَّنَهُ فِيهَا يَرْجَحُ عَلَى دَيْنِهِ وَ قَالَ خُذْ هَذَا الْخَطَّ فَإِذَا وَصَلْتُ إِلَى سُرَّ مَنْ رَأَى احْضُرْ إِلَيَّ وَ عِنْدِي جَمَاعَةٌ فَطَالِبْنِي بِهِ وَ أَغْلِظِ الْقَوْلَ عَلَيَّ فِي تَرْكِ إِبْقَائِكَ إِيَّاهُ اللَّهَ اللَّهَ فِي مُخَالَفَتِي

Abu Al-Hassan^-asws wrote a note in his^-asws handwriting admitting in it that upon him^-asws, for the Bedouin, there is wealth he had assisted him^-asws hoping to return it upon his^-asws debts having guarded it outweighing over his debts, and he said: ‘Take this letter. When you arrive to Surmanrayy, present to me^-asws, and there would be a group with me^-asws. Demand me^-asws with it and be harsh of the words upon me^-asws in leaving it and having kept it. Allah^-azwj! Allah^-azwj, in opposing me^-asws’.

فَقَالَ أَفْعَلُ وَ أَخَذَ الْخَطَّ فَلَمَّا وَصَلَ أَبُو الْحَسَنِ إِلَى سُرَّ مَنْ رَأَى وَ حَضَرَ عِنْدَهُ جَمَاعَةٌ كَثِيرُونَ مِنْ أَصْحَابِ الْخَلِيفَةِ وَ غَيْرِهِمْ حَضَرَ ذَلِكَ الرَّجُلُ وَ أَخْرَجَ الْخَطَّ وَ طَالَبَهُ وَ قَالَ كَمَا أَوْصَاهُ فَأَلَانَ أَبُو الْحَسَنِ ع لَهُ الْقَوْلَ وَ رَفَقَهُ وَ جَعَلَ يَعْتَذِرُ وَ وَعَدَهُ بِوَفَائِهِ وَ طِيبَةِ نَفْسِهِ

He said, ‘I shall do so’, and he took the letter. When Abu Al-Hassan^-asws arrived to Surmanray and a group was present in his^-asws presence, most of the being companions of the caliph and others, that man presented and brought out the letter and demanded it, and he said just as he^-asws had advised him to. Abu Al-Hassan^-asws was soft to him in words and was kind to him^-asws and went on to apologise, and promised him with its fulfilments, and made him feel good.

فَنُقِلَ ذَلِكَ إِلَى الْخَلِيفَةِ الْمُتَوَكِّلِ فَأَمَرَ أَنْ يُحْمَلَ إِلَى أَبِي الْحَسَنِ ع ثَلَاثُونَ أَلْفَ دِرْهَمٍ فَلَمَّا حُمِلَتْ إِلَيْهِ تَرَكَهَا إِلَى أَنْ جَاءَ الرَّجُلُ فَقَالَ خُذْ هَذَا الْمَالَ وَ اقْضِ مِنْهُ دَيْنَكَ وَ أَنْفِقِ الْبَاقِيَ عَلَى عِيَالِكَ وَ أَهْلِكَ وَ أَعْذِرْنَا

That was transferred to the caliph Al-Mutawakkil. He ordered for thirty thousand Dirhams to be carried to Abu Al-Hassan^-asws. When it was carried to him^-asws, he^-asws neglected it until the man came. He^-asws said: ‘Take this wealth and pay off your debts from it, and spend the remainder upon your dependants, and your family, and excuse us^-asws’.

فَقَالَ لَهُ الْأَعْرَابِيُّ يَا ابْنَ رَسُولِ اللَّهِ وَ اللَّهِ إِنَّ أَمَلِي كَانَ يَقْصُرُ عَنْ ثُلُثِ هَذَا وَ لَكِنَّ اللَّهَ‏ أَعْلَمُ حَيْثُ يَجْعَلُ رِسالَتَهُ‏ وَ أَخَذَ الْمَالَ وَ انْصَرَفَ‏.

The Bedouin said to him^-asws, ‘O son^-asws of Rasool-Allah^-azwj! By Allah^-azwj! My hope was less than a third of this, but Allah^-azwj is more Knowing where to Place His^-azwj Message’. And he took the money and left’’.[62]

10- وَ مِنْ كِتَابِ الدَّلَائِلِ لِلْحِمْيَرِيِّ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ قَالَ حَدَّثَتْنِي أُمُّ مُحَمَّدٍ مَوْلَاةُ أَبِي الْحَسَنِ الرِّضَا بِالْحَيْرِ وَ هِيَ مَعَ الْحَسَنِ بْنِ مُوسَى قَالَتْ‏ جَاءَ أَبُو الْحَسَنِ‏ع قَدْ رَعَبَ حَتَّى جَلَسَ فِي حَجْرِ أُمِّ أَبِيهَا بِنْتِ مُوسَى

And from ‘Al Dalail’ of Al Himeyri, from Al-Hassan Bin Ali Al Washa who said,

‘It is narrated to me by Umm Muhammad, a slave girl of Abu Al-Hassan Al-Reza^-asws, and she was with Al-Hassan son of Musa^-asws. She said, ‘Abu Al-Hassan^-asws came frightened until he^-asws came in a chamber of Umm Abeeha daughter of Musa^-asws.

فَقَالَتْ لَهُ مَا لَكَ فَقَالَ لَهَا مَاتَ أَبِي وَ اللَّهِ السَّاعَةَ فَقَالَتْ لَهُ لَا تَقُلْ هَذَا قَالَ هُوَ وَ اللَّهِ كَمَا أَقُولُ لَكَ فَكَتَبْنَا ذَلِكَ الْيَوْمَ فَجَاءَتْ وَفَاةُ أَبِي جَعْفَرٍ ع فِي ذَلِكَ الْيَوْمِ

She said to him^-asws, ‘What is the matter with you^-asws?’ He^-asws said: ‘By Allah^-azwj! My^-asws father^-asws passed away, just now!’ She said to him^-asws, ‘Don’t say this!’ He^-asws said: ‘By Allah^-azwj! It is just as I^-asws am saying to you’. We wrote down that day. The (news) of Abu Ja’far^-asws came having expired during that day.

وَ كَتَبَ إِلَيْهِ مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ مُصْعَبٍ الْمَدَائِنِيُّ يَسْأَلُهُ عَنِ السُّجُودِ عَلَى الزُّجَاجِ

And Muhammad Bin Al-Husayn Bin Mus’ab Al-Madainy came asking him about the performing Sajdah upon the glass.

قَالَ فَلَمَّا نَفَذَ الْكِتَابَ حَدَّثْتُ نَفْسِي أَنَّهُ مِمَّا أَنْبَتَتِ الْأَرْضُ وَ أَنَّهُمْ قَالُوا لَا بَأْسَ بِالسُّجُودِ عَلَى مَا أَنْبَتَتِ الْأَرْضُ

He (the narrator) said, ‘When the letter was sent, I discussed within myself that it is from what the earth has grown, and they are saying there is no problem with performing Sajdah upon what the earth grows!’

قَالَ فَجَاءَ الْجَوَابُ لَا تَسْجُدْ عَلَيْهِ وَ إِنْ حَدَّثْتَ نَفْسَكَ أَنَّهُ مِمَّا تُنْبِتُ الْأَرْضُ فَإِنَّهُ مِنَ الرَّمْلِ وَ الْمِلْحِ وَ الْمِلْحُ سَبَخٌ‏.

He (the narrator) said, ‘The answer came: ‘Do not perform Sajdah upon it, and even though you have discussed it within yourself that it is from what the earth grows, it is from the sand, and the salt, and the marshy salt’’.[63]

وَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ النَّوْفَلِيِّ قَالَ سَمِعْتُهُ يَقُولُ‏ اسْمُ اللَّهِ الْأَعْظَمُ ثَلَاثَةٌ وَ سَبْعُونَ حَرْفاً وَ إِنَّمَا كَانَ عِنْدَ آصَفَ مِنْهُ حَرْفٌ وَاحِدٌ فَتَكَلَّمَ بِهِ فَانْخَرَقَتْ لَهُ الْأَرْضُ فِيمَا بَيْنَهُ وَ بَيْنَ سَبَإٍ فَتَنَاوَلَ عَرْشَ بِلْقِيسَ حَتَّى صَيَّرَهُ إِلَى سُلَيْمَانَ ثُمَّ بُسِطَتْ لَهُ الْأَرْضُ فِي أَقَلَّ مِنْ طَرْفَةِ عَيْنٍ

And from Ali Bin Muhammad Al Nowfaly who said,

‘I heard him^-asws saying: ‘The Magnificent Name of Allah^-azwj is of seventy-three letters, and rather, in the possession of Aasif^-as (Bin Barkhiya) there was one letter. He^-as spoke with it and the ground split in what was between him^-as and (city of) Saba, so he^-as grabbed the throne of Bilquis until he^-as brought it to Suleyman^-as. Then the ground was extended for him in less than the blink of an eye.

وَ عِنْدَنَا مِنْهُ اثْنَانِ وَ سَبْعُونَ حَرْفاً وَ حَرْفٌ وَاحِدٌ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ اسْتَأْثَرَ بِهِ فِي عِلْمِ الْغَيْبِ‏.

And in our^-asws possession from it, there are seventy-two letter, and one letter is in the Possession of Allah^-azwj Mighty and Majestic. He^-azwj is exclusive with it, regarding knowledge of the hidden matters’’.[64]

وَ عَنْ فَاطِمَةَ ابْنَةَ الْهَيْثَمِ قَالَتْ‏ كُنْتُ فِي دَارِ أَبِي الْحَسَنِ ع فِي الْوَقْتِ الَّذِي وُلِدَ فِيهِ جَعْفَرٌ فَرَأَيْتُ أَهْلَ الدَّارِ قَدْ سُرُّوا بِهِ فَقُلْتُ يَا سَيِّدِي مَا لِي أَرَاكَ غَيْرَ مَسْرُورٍ فَقَالَ هَوِّنِي عَلَيْكَ فَسَيَضِلُّ بِهِ خَلْقٌ كَثِيرٌ.

And from Fatima Bint Haysam, she said,

‘I was in the house of Abu Al-Hassan^-asws during the time in which Ja’far (the liar) was born in it. I saw the people of the house being cheerful with it. I said, ‘O my Master^-asws! What is the matter I see you^-asws being without cheerfulness?’ He^-asws said: ‘Take it easy upon you, for a lot of people would be strayed by him’’.[65]

حَدَّثَ مُحَمَّدُ بْنُ شَرَفٍ قَالَ: كُنْتُ مَعَ أَبِي الْحَسَنِ ع أَمْشِي بِالْمَدِينَةِ فَقَالَ لِي أَ لَسْتَ ابْنَ شَرَفٍ قُلْتُ بَلَى فَأَرَدْتُ أَنْ أَسْأَلَهُ عَنْ مَسْأَلَةٍ فَابْتَدَأَنِي مِنْ غَيْرِ أَنْ أَسْأَلَهُ فَقَالَ نَحْنُ عَلَى قَارِعَةِ الطَّرِيقِ وَ لَيْسَ هَذَا مَوْضِعَ مَسْأَلَةٍ.

Muhammad Bin Sharaf narrated. He said,

‘I was with Abu Al-Hassan^-asws walking in Al-Medina. He^-asws said to me: ‘Aren’t you the son of Sharaf?’ I said, ‘Yes’. I wanted to ask him^-asws about an issue, but he^-asws initiated me from without me having asked him^-asws. He^-asws said: ‘We^-asws are upon the middle of the road, and this isn’t the place of questions’’.[66]

مُحَمَّدُ بْنُ الْفَضْلِ الْبَغْدَادِيُّ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع أَنَّ لَنَا حَانُوتَيْنِ‏ خَلَّفَهُمَا لَنَا وَالِدُنَا رَضِيَ اللَّهُ عَنْهُ وَ أَرَدْنَا بَيْعَهُمَا وَ قَدْ عَسُرَ ذَلِكَ عَلَيْنَا فَادْعُ اللَّهَ يَا سَيِّدَنَا أَنْ يُيَسِّرَ اللَّهُ لَنَا بَيْعَهُمَا بِإِصْلَاحِ الثَّمَنِ وَ يَجْعَلَ لَنَا فِي ذَلِكَ الْخِيَرَةَ

Muhammad Bin Al Fazl Al Baghdady who said,

‘I wrote to Abu Al-Hassan^-asws, ‘There are two shops for us. Our father, may Allah^-azwj be Pleased with him, had left them for us, and we wanted to sell them, and that has been difficult upon us, so supplicate to Allah^-azwj, O our Master^-asws, that Allah^-azwj Eases their sale for us with the correct price, and Makes the good to be for us in that’.

فَلَمْ يُجِبْ عَنْهُمَا بِشَيْ‏ءٍ وَ انْصَرَفْنَا إِلَى بَغْدَادَ وَ الْحَانُوتَانِ قَدِ احْتَرَقَا.

He^-asws did not answer about these with anything, and we left to go to Baghdad, and the two shops had burnt down’’.[67]

أَيُّوبُ بْنُ نُوحٍ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع أَنَّ لِي حَمْلًا فَادْعُ اللَّهَ أَنْ يَرْزُقَنِي ابْناً فَكَتَبَ إِلَيَّ إِذَا وُلِدَ فَسَمِّهِ مُحَمَّداً

Ayoub Bin Nuh said,

‘I wrote to Abu Al-Hassan^-asws, ‘There is a pregnancy for me (my wife), so supplicate to Allah^-azwj that He^-azwj graces me a son’. He^-asws wrote to me: ‘When he is born, then name him as ‘Muhammad’’.

قَالَ فَوُلِدَ ابْنٌ فَسَمَّيْتُهُ مُحَمَّداً

He (the narrator) said, ‘A son was born, so I named him as ‘Muhammad’’.

قَالَ وَ كَانَ لِيَحْيَى بْنِ زَكَرِيَّا حَمْلٌ فَكَتَبَ إِلَيْهِ أَنَّ لِي حَمْلًا فَادْعُ اللَّهَ أَنْ يَرْزُقَنِي ابْناً فَكَتَبَ إِلَيْهِ رُبَّ ابْنَةٍ خَيْرٌ مِنِ ابْنٍ فَوُلِدَتْ لَهُ ابْنَةٌ.

He (the narrator) said, ‘And there was a pregnancy for Yahya Bin Zakariya. He wrote to him^-asws, ‘There is a pregnancy for me (my wife), so supplicate to Allah^-azwj to Grace me a son’. He^-asws wrote to him: ‘Sometimes a daughter is better than a son’. A daughter was born for him’’.[68]

أَيُّوبُ بْنُ نُوحٍ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع قَدْ تَعَرَّضَ لِي جَعْفَرُ بْنُ عَبْدِ الْوَاحِدِ الْقَاضِي وَ كَانَ يُؤْذِينِي بِالْكُوفَةِ أَشْكُو إِلَيْهِ مَا يَنَالُنِي مِنْهُ مِنَ الْأَذَى فَكَتَبَ إِلَيَّ تُكْفَى أَمْرَهُ إِلَى شَهْرَيْنِ فَعُزِلَ عَنِ الْكُوفَةِ فِي شَهْرَيْنِ وَ اسْتَرَحْتُ مِنْهُ‏.

Ayoub Bin Nuh said,

‘I wrote to Abu Al-Hassan^-asws, ‘Ja’far Bin Abdul Wahid, the judge, plots to me, and he used to harm me as Al-Kufa’. I complained to him^-asws of what harm I was facing from him. He^-asws wrote to me: ‘You shall be sufficed of his matter in two months’. He was removed from Al-Kufa within two months, and I rested from him’’.[69]

56- كشف، كشف الغمة مِنْ كِتَابِ الدَّلَائِلِ عَنْ أَيُّوبَ قَالَ قَالَ‏ فَتْحُ بْنُ يَزِيدَ الْجُرْجَانِيُ‏ ضَمَّنِي وَ أَبَا الْحَسَنِ ع الطَّرِيقُ مُنْصَرَفِي مِنْ مَكَّةَ إِلَى خُرَاسَانَ وَ هُوَ صَائِرٌ إِلَى الْعِرَاقِ فَسَمِعْتُهُ وَ هُوَ يَقُولُ مَنِ اتَّقَى اللَّهَ يُتَّقَى وَ مَنْ أَطَاعَ اللَّهَ يُطَاعُ

(The book) ‘Kashf Al Ghumma’, from ‘Kitab Al Dalail’, from Ayoub who said, ‘Fat’h Bin Yazeed Al Jurjany who said,

‘I and Abu Al-Hassan^-asws joined in the road during my leaving from Makkah to go to Khurasan, and he^-asws was going to Al-Iraq. I heard him^-asws and he^-asws was saying: ‘One who fears Allah^-azwj would be feared, and one who obeys Allah^-azwj would be obeyed’.

قَالَ فَتَلَطَّفْتُ فِي الْوُصُولِ إِلَيْهِ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ السَّلَامَ وَ أَمَرَنِي بِالْجُلُوسِ وَ أَوَّلُ مَا ابْتَدَأَنِي بِهِ أَنْ قَالَ يَا فَتْحُ مَنْ أَطَاعَ الْخَالِقَ لَمْ يُبَالِ بِسَخَطِ الْمَخْلُوقِ وَ مَنْ أَسْخَطَ الْخَالِقَ فَأَيْقَنَ أَنْ يُحِلَّ بِهِ الْخَالِقُ سَخَطَ الْمَخْلُوقِ

He (the narrator) said, ‘I proceeded gently in arriving to him^-asws. I greeted unto him^-asws. He^-asws responded the greeting to me and instructing me with being seated, and the first of what he initiated me with, he^-asws said: ‘O Fat’h! One who obeys the Creator should not care with the anger of created beings, and the one who Angers the Creator, he should be certain that the Creator would Release with him the anger of created beings.

وَ إِنَّ الْخَالِقَ لَا يُوصَفُ إِلَّا بِمَا وَصَفَ بِهِ نَفْسَهُ وَ أَنَّى يُوصَفُ الْخَالِقُ الَّذِي يَعْجِزُ الْحَوَاسُّ أَنْ تُدْرِكَهُ وَ الْأَوْهَامُ أَنْ تَنَالَهُ وَ الْخَطَرَاتُ أَنْ تَحُدَّهُ وَ الْأَبْصَارُ عَنِ الْإِحَاطَةِ بِهِ‏

And the Creator cannot be described except with what He^-azwj has Described Himself^-saww, and how can one describe the Creator when the sensory perceptions are unable from realising Him^-azwj and the imaginations from grasping Him^-azwj, and the minds from limiting Him^-azwj, and the visions from encompassing Him^-azwj?

جَلَّ عَمَّا يَصِفُهُ الْوَاصِفُونَ وَ تَعَالَى عَمَّا يَنْعَتُهُ النَّاعِتُونَ نَأَى فِي قُرْبِهِ وَ قَرُبَ فِي نَأْيِهِ فَهُوَ فِي نَأْيِهِ قَرِيبٌ وَ فِي قُرْبِهِ بَعِيدٌ

He^-azwj is more Majestic than for the describers to describe Him^-azwj and Exalted from what the attributers can attribute. He^-azwj is remote in His^-azwj nearness and near in His^-azwj remoteness. So He^-azwj in His^-azwj remoteness He^-azwj is near, and in His^-azwj nearness He^-azwj is remote.

كَيَّفَ الْكَيْفَ فَلَا يُقَالُ كَيْفَ وَ أَيَّنَ الْأَيْنَ فَلَا يُقَالُ أَيْنَ إِذْ هُوَ مُنْقَطِعُ الْكَيْفِيَّةِ وَ الْأَيْنِيَّةِ هُوَ الْوَاحِدُ الصَّمَدُ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ فَجَلَّ جَلَالُهُ

He^-azwj is how-ness of the how, so it cannot be said, ‘How?’ And He^-azwj is where-ness of the where, so it cannot be said, ‘Where?’, when He^-azwj is the termination of the qualitative state and the where-ness. He^-azwj is the One, Al-Samad [112:2] He does not beget and is not begotten [112:3] And there does not happen to be anyone a match for Him’ [112:4], so Majestic is His^-azwj Majesty.

بَلْ كَيْفَ يُوصَفُ بِكُنْهِهِ مُحَمَّدٌ ص وَ قَدْ قَرَنَهُ الْجَلِيلُ بِاسْمِهِ وَ شَرِكَهُ فِي عَطَائِهِ وَ أَوْجَبَ لِمَنْ أَطَاعَهُ جَزَاءَ طَاعَتِهِ إِذْ يَقُولُ‏ وَ ما نَقَمُوا إِلَّا أَنْ أَغْناهُمُ اللَّهُ وَ رَسُولُهُ مِنْ فَضْلِهِ‏

But how can he^-azwj be described with his^-saww essence, Muhammad^-saww, and the Majestic has Paired him^-saww with His^-azwj Name and Participated him^-saww in His^-azwj obedience and Obligated for the one who obeys him^-asws the Recompense of His^-azwj obedience, when He^-azwj is Saying: and they hated except if Allah and His Rasool was to Enrich them from His Grace. [9:74].

وَ قَالَ يَحْكِي قَوْلَ مَنْ تَرَكَ طَاعَتَهُ وَ هُوَ يُعَذِّبُهُ بَيْنَ أَطْبَاقِ نِيرَانِهَا وَ سَرَابِيلِ قَطِرَانِهَا يا لَيْتَنا أَطَعْنَا اللَّهَ وَ أَطَعْنَا الرَّسُولَا

And He^-azwj Narrated the words of the one who neglected obeying him^-saww and He^-azwj would Punish him between layers of its fires and trousers of tar, ‘Oh, if only we have obeyed Allah and obeyed the Rasool!’ [33:66].

أَمْ كَيْفَ يُوصَفُ بِكُنْهِهِ مَنْ قَرَنَ الْجَلِيلُ طَاعَتَهُمْ بِطَاعَةِ رَسُولِهِ حَيْثُ قَالَ‏ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ‏ وَ قَالَ‏ وَ لَوْ رَدُّوهُ إِلَى الرَّسُولِ وَ إِلى‏ أُولِي الْأَمْرِ مِنْهُمْ‏ وَ قَالَ‏ إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَماناتِ إِلى‏ أَهْلِها وَ قَالَ‏ فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ‏

Or how can one describe with his^-saww essence, ones whom the Majestic has Paired obeying them^-asws with obeying His^-azwj Rasool^-saww where He^-azwj Said: O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you. [4:59]. And Said: and if they had referred it to the Rasool and to the (Divine) Authority from them [4:83]. And Said: Allah Commands you to render the entrustments to their owners, [4:58]. And Said: therefore ask the people of Al Zikr if you don’t know [16:43].

يَا فَتْحُ كَمَا لَا يُوصَفُ الْجَلِيلُ جَلَّ جَلَالُهُ وَ الرَّسُولُ وَ الْخَلِيلُ وَ وَلَدُ الْبَتُولِ فَكَذَلِكَ لَا يُوصَفُ الْمُؤْمِنُ الْمُسَلِّمُ لِأَمْرِنَا فَنَبِيُّنَا أَفْضَلُ الْأَنْبِيَاءِ وَ خَلِيلُنَا أَفْضَلُ الْأَخِلَّاءِ وَ وَصِيُّنَا أَكْرَمُ الْأَوْصِيَاءِ وَ اسْمُهُمَا أَفْضَلُ الْأَسْمَاءِ وَ كُنْيَتُهُمَا أَفْضَلُ الْكُنَى وَ أَحْلَاهَا

O Fat’h! Just like they cannot describe the Majestic, Majestic is His^-azwj Majesty, and the Rasool^-saww, and the Friend, and the son^-as of (Maryam^-as) the chaste. So, like that, the Momin, the submitter cannot be described. Our^-asws Prophet^-saww is the most superior of the Prophets^-as, and our^-asws friend is the most superior of the friends, and our^-asws successor^-asws is the most honourable of the successors^-as, and both their^-asws names are the most superior of the names, and their^-asws teknonyms are the most superior of the teknonyms and its best.

لَوْ لَمْ يُجَالِسْنَا إِلَّا كُفْوٌ لَمْ يُجَالِسْنَا أَحَدٌ وَ لَوْ لَمْ يُزَوِّجْنَا إِلَّا كُفْوٌ لَمْ يُزَوِّجْنَا أَحَدٌ أَشَدُّ النَّاسِ تَوَاضُعاً أَعْظَمُهُمْ حِلْماً وَ أَنْدَاهُمْ كَفّاً وَ أَمْنَعُهُمْ كَنَفاً

If no one were to sit to us^-asws except our^-asws match, then no one would be sitting with us^-asws, and if no one were to marry us^-asws except our match, no one would marry us^-asws. The most intense of the people in humbleness is their mightiest in forbearance, and their most generous of them of palm (giving), and their most preventive of them in enslavement.

وَرِثَ عَنْهُمَا أَوْصِيَاؤُهُمَا عِلْمَهُمَا فَارْدُدْ إِلَيْهِمَا الْأَمْرَ وَ سَلِّمْ إِلَيْهِمْ أَمَاتَكَ اللَّهُ مَمَاتَهُمْ وَ أَحْيَاكَ حَيَاتَهُمْ إِذَا شِئْتَ‏ رَحِمَكَ اللَّهُ

Their^-asws knowledge was inherited by their^-asws successors^-asws, therefore refer the matters to them^-asws and submit to them^-asws. May Allah^-azwj Cause you to die their^-asws deaths and Cause to you live their^-asws lives. (You can go) whenever you so desire to. May Allah^-azwj have Mercy on you’.

قَالَ فَتْحٌ فَخَرَجْتُ فَلَمَّا كَانَ الْغَدُ تَلَطَّفْتُ فِي الْوُصُولِ إِلَيْهِ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ السَّلَامَ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ أَ تَأْذَنُ فِي مَسْأَلَةٍ اخْتَلَجَ فِي صَدْرِي أَمْرُهَا لَيْلَتِي

Fat’h said, ‘I went out. When it was the next morning, I was gentle in the arriving to him^-asws. I greeted unto him^-asws. He^-asws responded the greeting. I said, ‘O son^-asws of Rasool-Allah^-saww! Will you^-asws permit regarding the question which its matter has been stirring in my chest in my night?’

قَالَ سَلْ وَ إِنْ شَرَحْتَهَا فَلِي وَ إِنْ أَمْسَكْتَهَا فَلِي فَصَحِّحْ نَظَرَكَ وَ تَثَبَّتْ فِي مَسْأَلَتِكَ وَ أَصْغِ إِلَى جَوَابِهَا سَمْعَكَ وَ لَا تَسْأَلْ مَسْأَلَةَ تَعْنِيتٍ وَ اعْتَنِ بِمَا تَعْتَنِي بِهِ فَإِنَّ الْعَالِمَ وَ الْمُتَعَلِّمَ شَرِيكَانِ فِي الرُّشْدِ مَأْمُورَانِ بِالنَّصِيحَةِ مَنْهِيَّانِ عَنِ الْغِشِّ

He^-asws said: ‘Ask, and if I^-asws were to comment on it, it is up to me^-asws, and if I^-asws were to withhold, it is up to me^-asws. Therefore, correct your view and be affirmed in your questioning, and listen intently with your ears to its answer, and do not ask a question to tire, and be concerned with what you are concerned with, for the scholar and the student are not participants in the guidance, commanded with the advice, forbidding from the deceit.

وَ أَمَّا الَّذِي اخْتَلَجَ فِي صَدْرِكَ فَإِنْ شَاءَ الْعَالِمُ أَنْبَأَكَ إِنَّ اللَّهَ لَمْ يُظْهِرْ عَلَى غَيْبِهِ أَحَداً إِلَّا مَنِ ارْتَضَى مِنْ رَسُولٍ فَكُلُّ مَا كَانَ عِنْدَ الرَّسُولِ كَانَ عِنْدَ الْعَالِمِ وَ كُلُّ مَا اطَّلَعَ عَلَيْهِ الرَّسُولُ فَقَدِ اطَّلَعَ أَوْصِيَاؤُهُ عَلَيْهِ كَيْلَا تَخْلُوَ أَرْضُهُ مِنْ حُجَّةٍ يَكُونُ مَعَهُ عِلْمٌ يَدُلُّ عَلَى صِدْقِ مَقَالَتِهِ وَ جَوَازِ عَدَالَتِهِ

And as for that which is stirring in your chest, so if the scholar so desires, he^-asws will inform you. Allah^-azwj did not Reveal to anyone upon His^-azwj hidden mattes except the one He^-azwj was Pleased from the Messengers^-as. Thus, all what was with the Rasool^-saww would be with the scholar, and all what the Rasool^-saww was Notified upon, so his^-saww successors^-asws are notified upon, lest His^-azwj earth be vacant from a Divine Authority happening to have knowledge with him^-asws, pointing upon the truthfulness of his^-asws words, and the permissibility of his^-asws justice.

يَا فَتْحُ عَسَى الشَّيْطَانُ أَرَادَ اللَّبْسَ عَلَيْكَ فَأَوْهَمَكَ فِي بَعْضِ مَا أَوْدَعْتُكَ وَ شَكَّكَ فِي بَعْضِ مَا أَنْبَأْتُكَ حَتَّى أَرَادَ إِزَالَتَكَ عَنْ طَرِيقِ اللَّهِ وَ صِرَاطِهِ الْمُسْتَقِيمِ

O Fat’h! Perhaps the Satan^-la wanted to confuse upon you, so you imagined regarding part of what I^-asws deposited to you and you doubted in part of what I^-asws had informed you, until he^-la wanted to remove you away from the Road of Allah^-azwj and His^-azwj Straight Path’.

فَقُلْتُ مَتَى أَيْقَنْتَ أَنَّهُمْ كَذَا فَهُمْ أَرْبَابٌ مَعَاذَ اللَّهِ إِنَّهُمْ مَخْلُوقُونَ مَرْبُوبُونَ مُطِيعُونَ لِلَّهِ دَاخِرُونَ رَاغِبُونَ فَإِذَا جَاءَكَ الشَّيْطَانُ مِنْ قِبَلِ مَا جَاءَكَ فَاقْمَعْهُ بِمَا أَنْبَأْتُكَ بِهِ

I said, ‘When can I be convinced that they^-asws are such, for they^-asws are lords. Allah^-azwj Forbid, they^-asws be created beings, nourished, obedient to Allah^-azwj, humble, wishful’. He^-asws said: ‘When the Satan^-la comes to you from a direction what he^-la comes to you, the restrain him^-la with what I^-asws am informing you with’.

فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَرَّجْتَ عَنِّي وَ كَشَفْتَ مَا لَبَسَ الْمَلْعُونُ عَلَيَّ بِشَرْحِكَ فَقَدْ كَانَ أَوْقَعَ فِي خَلَدِي أَنَّكُمْ أَرْبَابٌ

I said to him^-asws, ‘May I be sacrificed for you^-asws! You^-asws have relieved from me and uncovered what the accursed one had confused upon me, by your^-asws explanation, for it had occurred in my mind that you (Imams^-asws) are lords’.

قَالَ فَسَجَدَ أَبُو الْحَسَنِ ع وَ هُوَ يَقُولُ فِي سُجُودِهِ رَاغِماً لَكَ يَا خَالِقِي دَاخِراً خَاضِعاً

He (the narrator) said, ‘Abu Al-Hassan^-asws performed Sajdah and he^-asws was saying in his^-asws Sajdah: ‘Rubbing my^-asws nose to You^-azwj, O my^-asws Creator, submissively, humbly!’

قَالَ فَلَمْ يَزَلْ كَذَلِكَ حَتَّى ذَهَبَ لَيْلِي ثُمَّ قَالَ يَا فَتْحُ كِدْتَ أَنْ تَهْلِكَ وَ تُهْلِكَ وَ مَا ضَرَّ عِيسَى ع إِذَا هَلَكَ مَنْ هَلَكَ- انْصَرِفْ إِذَا شِئْتَ رَحِمَكَ اللَّهُ

He (the narrator) said, ‘He^-asws did not cease to be like that until my night was gone. Then he^-asws said: ‘O Fat’h! You were almost destroyed and caused (others to be) destroyed, and it would not harm Isa^-as when the ones destroyed (from the Christians) is destroyed. You can leave whenever you so desire to. May Allah^-azwj have Mercy on you’.

قَالَ فَخَرَجْتُ وَ أَنَا فَرِحٌ بِمَا كَشَفَ اللَّهُ‏ عَنِّي مِنَ اللَّبْسِ بِأَنَّهُمْ هُمْ وَ حَمِدْتُ اللَّهَ عَلَى مَا قَدَرْتُ عَلَيْهِ فَلَمَّا كَانَ فِي الْمَنْزِلِ الْآخَرِ دَخَلْتُ عَلَيْهِ وَ هُوَ مُتَّكِئٌ وَ بَيْنَ يَدَيْهِ حِنْطَةٌ مَقْلُوَّةٌ يَعْبَثُ بِهَا وَ قَدْ كَانَ أَوْقَعَ الشَّيْطَانُ فِي خَلَدِي أَنَّهُ لَا يَنْبَغِي أَنْ يَأْكُلُوا وَ يَشْرَبُوا إِذْ كَانَ ذَلِكَ آفَةً وَ الْإِمَامُ غَيْرُ ذِي آفَةٍ

He (the narrator) said, ‘I went out and I was happy with what confusion Allah^-azwj had Removed from me with them^-asws, and I praised Allah^-azwj upon what I had been able upon. When it was in the last stage, I entered to see him^-asws, and he^-asws was leaning, and there was tampered wheat in front of him^-asws, having been sent with, and the Satan^-la had occurred in my mind that it is not appropriate that they^-asws would be eating and drinking, when that was a scourge, and the Imam^-asws is without a scourge.

فَقَالَ اجْلِسْ يَا فَتْحُ فَإِنَّ لَنَا بِالرُّسُلِ أُسْوَةً كَانُوا يَأْكُلُونَ وَ يَشْرَبُونَ‏ وَ يَمْشُونَ فِي الْأَسْواقِ‏ وَ كُلُّ جِسْمٍ مَغْذُوٌّ بِهَذَا إِلَّا الْخَالِقَ الرَّازِقَ لِأَنَّهُ جَسَّمَ الْأَجْسَامَ وَ هُوَ لَمْ يُجَسَّمْ وَ لَمْ يُجَزَّأْ بِتَنَاهٍ وَ لَمْ يَتَزَايَدْ وَ لَمْ يَتَنَاقَصْ مُبَرَّأٌ مِنْ ذَاتِهِ مَا رُكِّبَ فِي ذَاتِ

He^-asws said: ‘Be seated, O Fat’h, for there is an example for us with the Messengers^-as. They^-as were eating and drinking and walking in the markets, and everybody is being provided with this except the Creator, the Gracious/Sustainer, because He^-azwj is not a Body of bodies, and He^-azwj is not embodied and has not division, and cannot be increased, and not contradicted. He^-azwj is exonerated from Himself^-azwj.

مَنْ جَسَّمَهُ الْوَاحِدُ الْأَحَدُ الصَّمَدُ الَّذِي‏ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ مُنْشِئُ الْأَشْيَاءِ مُجَسِّمُ الْأَجْسَامِ‏ وَ هُوَ السَّمِيعُ الْعَلِيمُ‏ اللَّطِيفُ الْخَبِيرُ الرَّءُوفُ الرَّحِيمُ تَبَارَكَ وَ تَعَالَى عَمَّا يَقُولُ الظَّالِمُونَ عُلُوّاً كَبِيراً

One whose description is, the One, the First, the Last Who does not beget and is not begotten [112:3] And there does not happen to be anyone a match for Him’ [112:4]. Grower of the things, shaper of the bodies, and He^-azwj is the Hearing, the Knowing, the Subtle, the Informed, the Kind, the Merciful, Blessed and Exalted from what they unjust ones are saying, Loftier, Great!

لَوْ كَانَ كَمَا يُوصَفُ لَمْ يُعْرَفِ الرَّبُّ مِنَ الْمَرْبُوبِ وَ لَا الْخَالِقُ مِنَ الْمَخْلُوقِ وَ لَا الْمُنْشِئُ مِنَ الْمُنْشَإِ لَكِنَّهُ فَرَّقَ بَيْنَهُ وَ بَيْنَ مَنْ جَسَّمَهُ وَ شَيَّأَ الْأَشْيَاءَ إِذْ كَانَ لَا يُشْبِهُهُ شَيْ‏ءٌ يُرَى وَ لَا يُشْبِهُ شَيْئاً.

Had He^-azwj been like what they are describing, the Lord^-azwj would not be recognised from the nourished, nor the Creator from the created beings, nor the Grower from the grown. But there is a difference between Him^-azwj and the ones He^-azwj Embodied and Caused the existence of the things when nothing resembles Him^-azwj nor does He^-azwj resemble anything’’.[70] 

مُحَمَّدُ بْنُ الرَّيَّانِ بْنِ الصَّلْتِ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع أَسْتَأْذِنُهُ فِي كَيْدِ عَدُوٍّ وَ لَمْ يُمْكِنْ كَيْدُهُ فَنَهَانِي عَنْ ذَلِكَ وَ قَالَ كَلَاماً مَعْنَاهُ تُكْفَاهُ فَكُفِيتُهُ وَ اللَّهِ أَحْسَنَ كِفَايَةٍ ذَلَّ وَ افْتَقَرَ وَ مَاتَ أَسْوَأَ النَّاسِ حَالًا فِي دُنْيَاهُ وَ دِينِهِ.

Muhammad Bin Al Rayyan Bin Al Salt who said,

‘I wrote to Abu Al-Hassan^-asws seeking his^-asws permission in plotting against an enemy and it was not possible to plot against him. He^-asws forbade me from that and said some words its meaning was: ‘You shall be sufficed of him’. By Allah^-azwj! I was sufficed of him with excellent sufficing. He was disgraced, and impoverished, and he died in the evilest state of the people in his world and his religion’’.[71]

عَلِيُّ بْنُ مُحَمَّدٍ الْحَجَّالُ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ أَنَا فِي خِدْمَتِكَ وَ أَصَابَنِي عِلَّةٌ فِي رِجْلِي لَا أَقْدِرُ عَلَى النُّهُوضِ وَ الْقِيَامِ بِمَا يَجِبُ فَإِنْ رَأَيْتَ أَنْ تَدْعُوَ اللَّهَ أَنْ يَكْشِفَ عِلَّتِي وَ يُعِينَنِي عَلَى الْقِيَامِ بِمَا يَجِبُ عَلَيَّ وَ أَدَاءِ الْأَمَانَةِ فِي ذَلِكَ وَ يَجْعَلَنِي مِنْ تَقْصِيرِي مِنْ غَيْرِ تَعَمُّدٍ مِنِّي وَ تَضْيِيعِ مَا لَا أَتَعَمَّدُهُ مِنْ نِسْيَانٍ يُصِيبُنِي فِي حِلٍّ وَ يُوَسِّعَ عَلَيَّ وَ تَدْعُوَ لِي بِالثَّبَاتِ عَلَى دِينِهِ الَّذِي ارْتَضَاهُ لِنَبِيِّهِ ص

Ali Bin Muhammad Al Hajjal said,

‘I wrote to Abu Al-Hassan^-asws, ‘I am in your^-asws service and an illness has afflicted me in my left. I am not able in getting up and the standing with what is obligated. If you^-asws view fit, you^-asws could supplicate to Allah^-azwj to remove my illness and assist me upon the standing with what is obligated upon me, and repaying the entrustments regarding that, and to Make me to be in my deficiency to be from without deliberation, and wasting what I do not intend to forget my current afflictions, and amplify upon me, and supplicate for me with to be affirmed upon His^-azwj religion which He^-azwj had Chosen for His^-azwj Prophet^-saww’.

فَوَقَّعَ كَشَفَ اللَّهُ عَنْكَ وَ عَنْ‏ أَبِيكَ

He^-asws wrote: ‘May Allah^-azwj Remove from you and your father’.

قَالَ وَ كَانَ بِأَبِي عِلَّةٌ وَ لَمْ أَكْتُبْ فِيهَا فَدَعَا لَهُ ابْتِدَاءً.

He (the narrator) said, ‘And there was an illness with my father, and I had not written in it. He^-asws had supplicated for him^-asws, initiating’’.[72]

وَ عَنْ دَاوُدَ الضَّرِيرِ قَالَ: أَرَدْتُ الْخُرُوجَ إِلَى مَكَّةَ فَوَدَّعْتُ أَبَا الْحَسَنِ بِالْعَشِيِّ وَ خَرَجْتُ فَامْتَنَعَ الْجَمَّالُ تِلْكَ اللَّيْلَةَ وَ أَصْبَحْتُ فَجِئْتُ أُوَدِّعُ الْقَبْرَ فَإِذَا رَسُولُهُ يَدْعُونِي فَأَتَيْتُهُ وَ اسْتَحْيَيْتُ وَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ الْجَمَّالَ تَخَلَّفَ أَمْسِ

And from Dawood Al Zareer who said,

‘I intended going out to Makkah, so I bade farewell to Abu Al-Hassan^-asws in the evening, and I went out. The cameleer refused that night, and I in the morning I came to bid farewell to the grave, and there was his^-asws messenger summoning me. I went to him^-asws and I was embarrassed, and I said, ‘May I be sacrificed for you^-asws! The cameleer stayed behind in the evening’.

فَضَحِكَ وَ أَمَرَنِي بِأَشْيَاءَ وَ حَوَائِجَ كَثِيرَةٍ فَقَالَ كَيْفَ تَقُولُ فَلَمْ أَحْفَظْ مِثْلَهَا قَالَ لِي‏ فَمُدَّ الدَّوَاةَ وَ كَتَبَ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ اذْكُرْ إِنْ شَاءَ اللَّهُ وَ الْأَمْرُ بِيَدِكَ كُلُّهُ

He^-asws smiled and instructed me with things and a lot of needs. He^-asws said: ‘How are you saying?’ I could memorise the likes of it. He^-asws said to me: ‘So ink the pen! And write: ‘In the Name of Allah^-azwj the Beneficent’, you shall remember, if Allah^-azwj so Desires, and the affairs are in your hands’.

فَتَبَسَّمْتُ فَقَالَ لِي مَا لَكَ فَقُلْتُ لَهُ خَيْرٌ فَقَالَ أَخْبِرْنِي فَقُلْتُ لَهُ ذَكَرْتُ حَدِيثاً حَدَّثَنِي رَجُلٌ مِنْ أَصْحَابِنَا أَنَّ جَدَّكَ الرِّضَا ع كَانَ إِذَا أَمَرَ بِحَاجَتِهِ كَتَبَ‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ اذْكُرْ إِنْ شَاءَ اللَّهُ

I smiled. He^-asws said to me: ‘What is the matter with you?’ I said to him^-asws, ‘Good’. He^-asws said: ‘Inform me^-asws’. I said to him^-asws, ‘I remembered a Hadeeth a man from our companions had narrated to me that your^-asws grandfather^-asws Al-Reza^-asws, was such that whenever he^-asws instructed with his^-asws need, would write: ‘In the Name of Allah^-azwj the Beneficent, the Merciful’. I shall be remembering if Allah^-azwj so Desires’.

فَتَبَسَّمَ فَقَالَ يَا دَاوُدُ لَوْ قُلْتُ لَكَ إِنَّ تَارِكَ التَّقِيَّةِ كَتَارِكِ الصَّلَاةِ لَكُنْتُ صَادِقاً.

He^-asws smiled and said: ‘O Dawood! If I^-asws were to say to you that the neglecter of the Taqiyyah (dissimulation) is like the neglecter of the Salat, I^-asws would be truthful’’.[73]

57- عم، إعلام الورى فِي كِتَابِ الْوَاحِدَةِ عَنِ الْحَسَنِ بْنِ جُمْهُورٍ الْعَمِّيِ‏ قَالَ حَدَّثَنِي‏ أَبُو الْحُسَيْنِ سَعِيدُ بْنُ سَهْلٍ الْبَصْرِيُّ وَ كَانَ يُلَقَّبُ بِالْمَلَّاحِ قَالَ: وَ كَانَ يَقُولُ بِالْوَقْفِ جَعْفَرُ بْنُ الْقَاسِمِ الْهَاشِمِيُّ الْبَصْرِيُّ وَ كُنْتُ مَعَهُ بِسُرَّ مَنْ رَأَى إِذْ رَآهُ أَبُو الْحَسَنِ ع فِي بَعْضِ الطُّرُقِ فَقَالَ لَهُ إِلَى كَمْ هَذِهِ النَّوْمَةُ أَ مَا آنَ لَكَ أَنْ تَنْتَبِهَ مِنْهَا

(The book) ‘I’lam Al Wara’ – In ‘Kitab Al tawheed’, from Al-Hassan Bin Jamhour the blind, he said, ‘It is narrated to me by Abu Al-Husayn Saeed Bin Sahl Al Basry, and he was titled as ‘Al Mallah’, said,

‘And it was so that Ja’far Bin Al-Qasim Al-Hashimy Al-Basry was saying (believing) in the pausing (Waqifite), and I was with him at Surmanray, when Abu Al-Hassan^-asws saw him in one of the streets. He^-asws said to him: ‘For how long will you be in this sleep? Is it not time for you to be waking up from it?’

فَقَالَ لِي جَعْفَرٌ سَمِعْتَ مَا قَالَ لِي عَلِيُّ بْنُ مُحَمَّدٍ قَدْ وَ اللَّهِ قَدَحَ فِي قَلْبِي شَيْئاً

Ja’far said to me, ‘Did you hear what Ali^-asws Bin Muhammad^-asws said to me? By Allah^-azwj! He^-asws has cast something in my heart’.

فَلَمَّا كَانَ بَعْدَ أَيَّامٍ حَدَثَ لِبَعْضِ أَوْلَادِ الْخَلِيفَةِ وَلِيمَةٌ فَدَعَانَا فِيهَا وَ دَعَا أَبَا الْحَسَنِ مَعَنَا فَدَخَلْنَا فَلَمَّا رَأَوْهُ أَنْصَتُوا إِجْلَالًا لَهُ وَ جَعَلَ شَابٌّ فِي الْمَجْلِسِ لَا يُوَقِّرُهُ وَ جَعَلَ يَلْغَطُ وَ يَضْحَكُ

When it was after some days, a wedding feast took place for one of the children of the caliph, so he invited us in it, and he invited Abu Al-Hassan^-asws along with us. We entered. When they saw him^-asws, they became silent in reverence to him^-asws, and a youth in the gathering went on nor revering him^-asws and went on to make vague sounds and laughing.

فَأَقْبَلَ عَلَيْهِ وَ قَالَ لَهُ يَا هَذَا تَضْحَكُ مِلْ‏ءَ فِيكَ وَ تَذْهَلُ عَنْ ذِكْرِ اللَّهِ وَ أَنْتَ بَعْدَ ثَلَاثَةٍ مِنْ أَهْلِ الْقُبُورِ

He^-asws turned to him and said to him: ‘O you! You are filling your mouth with laughter and are abstaining from the Zikr of Allah^-azwj, and you, after three days, will be from the inhabitants of the graves’.

قَالَ فَقُلْنَا هَذَا دَلِيلٌ حَتَّى نَنْظُرَ مَا يَكُونُ‏

He (the narrator) said, ‘We said, ‘This is evidence, until we look at what would be happening!’

قَالَ فَأَمْسَكَ الْفَتَى وَ كَفَّ عَمَّا هُوَ عَلَيْهِ وَ طَعِمْنَا وَ خَرَجْنَا فَلَمَّا كَانَ بَعْدَ يَوْمٍ اعْتَلَّ الْفَتَى وَ مَاتَ فِي الْيَوْمِ الثَّالِثِ مِنْ أَوَّلِ النَّهَارِ وَ دُفِنَ فِي آخِرِهِ.

He (the narrator) said, ‘The youth withheld and refrained from what he was upon, and we ate and went out. When it was after a day, the youth fell ill and died during the third day, from the beginning of the day and was buried in its end’’.[74]

وَ حَدَّثَنِي سَعِيدٌ أَيْضاً قَالَ: اجْتَمَعْنَا أَيْضاً فِي وَلِيمَةٍ لِبَعْضِ أَهْلِ سُرَّ مَنْ رَأَى وَ أَبُو الْحَسَنِ ع مَعَنَا فَجَعَلَ رَجُلٌ يَعْبَثُ وَ يَمْزَحُ وَ لَا يَرَى لَهُ جَلَالَةً فَأَقْبَلَ عَلَى جَعْفَرٍ فَقَالَ أَمَا إِنَّهُ لَا يَأْكُلُ مِنْ هَذَا الطَّعَامِ وَ سَوْفَ يَرِدُ عَلَيْهِ مِنْ خَبَرِ أَهْلِهِ مَا يُنَغِّصُ عَلَيْهِ‏ عَيْشَهُ

And it is narrated to me by Saeed as well. He said,

‘We gathered as well in a wedding feat of one of the people of Surmanray, and Abu Al-Hassan^-asws was with us. A man went on to mess around and mock, and he did not view any reverence for him^-asws. He^-asws turned to Ja’far and said, ‘As for him, he will not be eating from this meal, and soon news of his family would arrive to him what would embitter his life upon him’.

قَالَ فَقُدِّمَتِ الْمَائِدَةُ قَالَ جَعْفَرٌ لَيْسَ بَعْدَ هَذَا خَبَرٌ قَدْ بَطَلَ قَوْلُهُ فَوَ اللَّهِ لَقَدْ غَسَلَ الرَّجُلُ يَدَهُ وَ أَهْوَى إِلَى الطَّعَامِ فَإِذَا غُلَامُهُ قَدْ دَخَلَ مِنْ بَابِ الْبَيْتِ يَبْكِي وَ قَالَ لَهُ الْحَقْ أُمَّكَ فَقَدْ وَقَعَتْ مِنْ فَوْقِ الْبَيْتِ وَ هِيَ بِالْمَوْتِ

He (the narrator) said, ‘The meal was brought forwards. Ja’far said, ‘There is no news after this. His^-asws words have been nullified. By Allah^-azwj! The man has already washed his hands and going to the meal. There was his slave having had entered from a door of the house, crying, and said to him, ‘Join with your mother, for she has fallen from the top of the house, and she is with the death!’

قَالَ جَعْفَرٌ فَقُلْتُ وَ اللَّهِ لَا وَقَفْتُ بَعْدَ هَذَا وَ قَطَعْتُ عَلَيْهِ‏.

Ja’far said, ‘I said, ‘By Allah^-azwj! I will not be a pauser (Waqifite) after this!’ And I cut off (from others and devoted) to him^-asws’’.[75]

58- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ قَالَ قَالَ يُوسُفُ بْنُ السُّخْتِ‏ كَانَ عَلِيُّ بْنُ جَعْفَرٍ وَكِيلًا لِأَبِي الْحَسَنِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا وَ كَانَ رَجُلًا مِنْ أَهْلِ هُمَيْنِيَا قَرْيَةٍ مِنْ قُرَى سَوَادِ بَغْدَادَ فَسُعِيَ بِهِ إِلَى الْمُتَوَكِّلِ فَحَبَسَهُ فَطَالَ حَبْسُهُ وَ احْتَالَ‏ مِنْ قِبَلِ عَبْدِ الرَّحْمَنِ بْنِ خَاقَانَ بِمَالٍ ضَمِنَهُ عَنْهُ ثَلَاثَةَ ألف [آلَافِ‏] دِينَارٍ وَ كَلَّمَهُ عُبَيْدُ اللَّهِ-

(The book) ‘Rijal’ of Al Kashy – Muhammad Bin Masoud who said, ‘Yusuf Bin Al Sukht said,

‘Ali son of Ja’far^-asws was a representative of Abu Al-Hassan^-asws, may the Salawaat of Allah^-azwj be upon them^-asws, and he was a man from the people of Humeyniya, a town from the towns of the outskirts of Baghdad. He was taken with to Al-Mutawakkil. He imprisoned him. His imprisonment was prolonged, and he was victimised from the direction of Abdul Rahman Bin Khaqan with some wealth he had guaranteed on his behalf for three thousand Dinars, and Ubeydullah (Bin Khaqan, minister of Al-Mutawakkil) spoke to him.

فَعَرَضَ حَالَهُ عَلَى الْمُتَوَكِّلِ فَقَالَ يَا عُبَيْدَ اللَّهِ لَوْ شَكَكْتُ فِيكَ لَقُلْتُ إِنَّكَ رَافِضِيٌّ هَذَا وَكِيلُ فُلَانٍ وَ أَنَا عَلَى قَتْلِهِ

He presented his situation to Al-Mutawakkil. He said, ‘O Ubeydullah! If I were to doubt regarding you, I would say you are a Rafizite (Shia). This is a representative of so and so, and I am about to kill him’.

قَالَ فَتَأَدَّى الْخَبَرُ إِلَى عَلِيِّ بْنِ جَعْفَرٍ فَكَتَبَ إِلَى أَبِي الْحَسَنِ ع يَا سَيِّدِي اللَّهَ اللَّهَ فِيَّ فَقَدْ وَ اللَّهِ خِفْتُ أَنْ أَرْتَابَ فَوَقَّعَ فِي رُقْعَتِهِ أَمَّا إِذَا بَلَغَ بِكَ الْأَمْرُ مَا أَرَى فَسَأَقْصِدُ اللَّهَ فِيكَ

He (the narrator) said, ‘The news was delivered to Ali son of Ja’far^-asws. He wrote to Abu Al-Hassan^-asws, ‘O my Master^-asws! Allah^-azwj! Allah^-azwj regarding me! By Allah^-azwj, I am fearing from being suspicious’. He^-asws wrote in his^-asws note: ‘But, when the matter has reached with you what I^-asws see, I^-asws shall aim for Allah^-azwj regarding you’.

وَ كَانَ هَذَا فِي لَيْلَةِ الْجُمُعَةِ فَأَصْبَحَ الْمُتَوَكِّلُ مَحْمُوماً فَازْدَادَتْ عَلَيْهِ حَتَّى صُرِخَ عَلَيْهِ يَوْمَ الْإِثْنَيْنِ فَأَمَرَ بِتَخْلِيَةِ كُلِّ مَحْبُوسٍ عُرِضَ عَلَيْهِ اسْمُهُ حَتَّى ذَكَرَ هُوَ عَلِيَّ بْنَ جَعْفَرٍ وَ قَالَ لِعُبَيْدِ اللَّهِ لِمَ لَمْ تَعْرِضْ عَلَيَّ أَمْرَهُ فَقَالَ لَا أَعُودُ إِلَى ذِكْرِهِ أَبَداً

And this happened on the night of Friday. In the morning Al-Mutawakkil was feverish it and increased upon him until there were shouts upon him on the day of Monday. He ordered with freeing every prisoner his name was presented to him, until he mentioned Ali son of Ja’far^-asws. And he said to Ubeydullah, ‘Why did you not present his matter unto me?’ He said, ‘I will not return to mentioning him, ever!’

قَالَ خَلِّ سَبِيلَهُ السَّاعَةَ وَ سَلْهُ أَنْ يَجْعَلَنِي فِي حِلٍّ فَخَلَّى سَبِيلَهُ وَ صَارَ إِلَى مَكَّةَ بِأَمْرِ أَبِي الْحَسَنِ ع مُجَاوِراً بِهَا وَ بَرَأَ الْمُتَوَكِّلُ مِنْ عِلَّتِهِ‏.

He said, ‘Free his way and ask him to make me to be in a release!’ His way was freed, and he came to Makkah by the instructions of Abu Al-Hassan^-asws, and being in the vicinity of it, and Al-Mutawakkil was cured from his illness’’.[76]

59- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقُمِّيِّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَبِي يَعْقُوبَ يُوسُفَ بْنِ السُّخْتِ عَنِ الْعَبَّاسِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ: عَرَضْتُ أَمْرِي عَلَى الْمُتَوَكِّلِ فَأَقْبَلَ عَلَى عُبَيْدِ اللَّهِ بْنِ يَحْيَى بْنِ خَاقَانَ فَقَالَ لَا تُتْعِبَنَّ نَفْسَكَ بِعَرْضِ قِصَّةِ هَذَا وَ أَشْبَاهِهِ فَإِنَّ عَمَّكَ أَخْبَرَنِي أَنَّهُ رَافِضِيٌّ وَ أَنَّهُ وَكِيلُ عَلِيِّ بْنِ مُحَمَّدٍ وَ حَلَفَ أَنْ لَا يُخْرَجَ مِنَ الْحَبْسِ إِلَّا بَعْدَ مَوْتِهِ

(The book) ‘Rijal’ of Al Kashy – Muhammad Bin Masoud, from Ali Bin Muhammad Al Qummi, from Muhammad Bin Ahmad, from Abu Yaqoub Yusuf Bin Al Sukht, from Al Abbas,

‘From Ali son of Ja’far^-asws having said, ‘My matter was presented to Al-Mutawakkil. He turn to Ubedullah Bin Yahya Bin Khaqan. He said, ‘Do not exhaust yourself with presenting the story of this one and his like, for your uncle had informed me that he is a Rafiite (Shia), and he is a representative of Ali^-asws Bin Muhammad^-asws’, and he swore that he will not be released from the prison except after his death.

فَكَتَبْتُ إِلَى مَوْلَانَا أَنَّ نَفْسِي قَدْ ضَاقَتْ وَ أَنِّي أَخَافُ الزَّيْغَ فَكَتَبَ إِلَيَّ أَمَّا إِذَا بَلَغَ الْأَمْرُ مِنْكَ مَا أَرَى فَسَأَقْصِدُ اللَّهَ فِيكَ

I wrote to our Master^-asws, ‘My soul is constricted, and I am fearing the deviation’. He^-asws wrote to me: ‘As for when the matter has reached from you what I^-asws see, I^-asws shall be aiming to Allah^-azwj regarding you’. 

فَمَا عَادَتِ الْجُمُعَةُ حَتَّى أُخْرِجْتُ مِنَ السِّجْنِ‏.

The Friday did not even come until I was taken out from the prison’’.[77]

60- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ عَنْ صَاحِبِ الْعَسْكَرِ قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ نُؤْتَى بِالشَّيْ‏ءِ فَيُقَالُ هَذَا كَانَ لِأَبِي جَعْفَرٍ عِنْدَنَا فَكَيْفَ نَصْنَعُ فَقَالَ مَا كَانَ لِأَبِي جَعْفَرٍ ع بِسَبَبِ الْإِمَامَةِ فَهُوَ لِي وَ مَا كَانَ غَيْرَ ذَلِكَ فَهُوَ مِيرَاثٌ عَلَى كِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ‏.

(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Abu Ali Bin Rashid,

‘From Master^-asws of Al Askar, he (the narrator) said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! We are given something, and it is said, ‘This was in our possession for Abu Ja’far^-asws’. How should we deal (with it)?’ He^-asws said; ‘Whatever was for Abu Ja’far^-asws due to the reason of the Imamate, so it is for me^-asws, and whatever was other than that, it is an inheritance based upon the Book of Allah^-azwj and Sunnah of His^-azwj Prophet^-saww’’.[78]

61- كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ قَالَ: كَانَ عَبْدُ اللَّهِ بْنُ هُلَيْلٍ‏ يَقُولُ بِعَبْدِ اللَّهِ‏ فَصَارَ إِلَى الْعَسْكَرِ فَرَجَعَ عَنْ ذَلِكَ فَسَأَلْتُهُ عَنْ سَبَبِ رُجُوعِهِ

(The book) ‘Al Kafi’ – Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah who said,

‘It was so that Abdullah Bin Huleyl was saying that Abdullah (son of Ja’far^-asws ‘Al Aftah’ as being the Imam). He went to Al-Askar and retracted from that. I asked him about the reason for his retraction.

فَقَالَ إِنِّي عَرَضْتُ لِأَبِي الْحَسَنِ ع أَنْ أَسْأَلَهُ عَنْ ذَلِكَ فَوَافَقَنِي فِي طَرِيقٍ ضَيِّقٍ فَمَالَ نَحْوِي حَتَّى إِذَا حَاذَانِي أَقْبَلَ نَحْوِي بِشَيْ‏ءٍ مِنْ فِيهِ فَوَقَعَ عَلَى صَدْرِي فَأَخَذْتُهُ فَإِذَا هُوَ رَقٌّ فِيهِ مَكْتُوبٌ مَا كَانَ هُنَالِكَ‏ وَ لَا كَذَلِكَ‏.

He said, ‘I went to Abu Al-Hassan^-asws to ask him^-asws about that, and he^-asws was with me in one of the narrow streets. When he^-asws was beside me, when he^-asws threw something towards me from his^-asws mouth. It landed upon my chest, and I grabbed it, and it was a parchment in which was written: ‘It (Imamate) was not there nor was it like that’’.[79]

62- مَشَارِقُ الْأَنْوَارِ، عَنْ مُحَمَّدِ بْنِ دَاوُدَ الْقُمِّيِّ وَ مُحَمَّدٍ الطَّلْحِيِّ قَالا حَمَلْنَا مَالًا مِنْ خُمُسٍ وَ نَذْرٍ وَ هَدَايَا وَ جَوَاهِرَ اجْتَمَعَتْ فِي قُمَّ وَ بِلَادِهَا وَ خَرَجْنَا نُرِيدُ بِهَا سَيِّدَنَا أَبَا الْحَسَنِ الْهَادِيَ ع فَجَاءَنَا رَسُولُهُ فِي الطَّرِيقِ أَنِ ارْجِعُوا فَلَيْسَ هَذَا وَقْتَ الْوُصُولِ

(The book) ‘Mashariq Al Anwar’ – From Muhammad Bin Dawood Al Qummi, and Muhammad Al Talha both said,

‘We carried some wealth from Khums, and vows, and gifts, and jewels that had been collected in Qum and its cities, and we went out intending our Master^-asws Abu Al-Hassan Al Hadi^-asws with it. His^-asws messenger came to us in the road (saying), ‘Return, for this isn’t the time for the arrival!’

فَرَجَعْنَا إِلَى قُمَّ وَ أَحْرَزْنَا مَا كَانَ عِنْدَنَا فَجَاءَنَا أَمْرُهُ بَعْدَ أَيَّامٍ أَنْ قَدْ أَنْفَذْنَا إِلَيْكُمْ إِبِلًا عِيراً فَاحْمِلُوا عَلَيْهَا مَا عِنْدَكُمْ وَ خَلُّوا سَبِيلَهَا

We returned and extracted whatever was in our possession. His^-asws instructions came after some days: ‘We^-asws are dispatching a camel caravan to you all, so load upon these whatever is with you and free its way’.

قَالَ فَحَمَلْنَاهَا وَ أَوْدَعْنَاهَا اللَّهَ فَلَمَّا كَانَ مِنْ قَابِلٍ قَدِمْنَا عَلَيْهِ فَقَالَ انْظُرُوا إِلَى مَا حَمَلْتُمْ إِلَيْنَا فَنَظَرْنَا فَإِذَا الْمَنَائِحُ‏ كَمَا هِيَ.

He (the narrator) said, ‘We loaded it and entrusted it to Allah^-azwj. When it was the following year, we arrived to him^-asws. He^-asws said: ‘Look at what you had carried to us^-asws. We looked, and there the gifts were like what they were’’.[80]

63- عُيُونُ الْمُعْجِزَاتِ، عَنْ أَبِي جَعْفَرِ بْنِ جَرِيرٍ الطَّبَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْبَلَوِيِّ عَنْ هَاشِمِ بْنِ زَيْدٍ قَالَ: رَأَيْتُ عَلِيَّ بْنَ مُحَمَّدٍ صَاحِبَ الْعَسْكَرِ وَ قَدْ أُتِيَ بِأَكْمَهَ فَأَبْرَأَهُ وَ رَأَيْتُهُ تُهَيِّئُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ وَ يَنْفُخُ فِيهِ فَيَطِيرُ

(The book) ‘Uyoon Al Mojizaat’ – From Abu Ja’far Bin Jareer Al Tabari, from Abdullah Bin Muhammad Al Balawy, from Hashim Bin Zayd who said,

‘I saw Ali^-asws Bin Muhammad^-asws, Master^-asws of Al-Askar, and they had come with a blind man, and he^-asws had cured him, and I saw him^-asws making a shape from the clay as if it were a bird, and he^-asws blew into it, and it flew away.

فَقُلْتُ لَهُ لَا فَرْقَ بَيْنَكَ وَ بَيْنَ عِيسَى ع فَقَالَ أَنَا مِنْهُ وَ هُوَ مِنِّي.

I said to him^-asws, ‘There is no difference between you^-asws and Isa^-as!’ He^-asws said: ‘I^-asws am from him^-as, and he^-as is from me^-asws’’.[81]

حَدَّثَنِي أَبُو التُّحَفِ الْمِصْرِيُّ يَرْفَعُ الْحَدِيثَ بِرِجَالِهِ إِلَى مُحَمَّدِ بْنِ سِنَانٍ الرامزي رَفَعَ اللَّهُ دَرَجَتَهُ قَالَ: كَانَ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدٍ ع حَاجّاً وَ لَمَّا كَانَ فِي انْصِرَافِهِ إِلَى الْمَدِينَةِ وَجَدَ رَجُلًا خُرَاسَانِيّاً وَاقِفاً عَلَى حِمَارٍ لَهُ مَيِّتٍ يَبْكِي وَ يَقُولُ عَلَى مَا ذَا أَحْمِلُ رَحْلِي

It is narrated to me by Abu Al Tuhaf Al Misry, raising the Hadee by his men to Muhammad Bin Sinan Al Ramzy, may Allah^-azwj Raise his rank, said,

‘Abu Al-Hassan Ali^-asws Bin Muhammad^-asws was a pilgrim, and when he^-asws in his^-asws leaving to go to Al-Medina, he^-asws found a man from Khurasan standing by a dead donkey of his, crying and saying, ‘Upon what will I carry my luggage?’

فَاجْتَازَ ع بِهِ فَقِيلَ لَهُ هَذَا الرَّجُلُ الْخُرَاسَانِيُّ مِمَّنْ يَتَوَلَّاكُمْ أَهْلَ الْبَيْتِ فَدَنَا مِنَ الْحِمَارِ الْمَيِّتِ فَقَالَ لَمْ تَكُنْ بَقَرَةُ بَنِي إِسْرَائِيلَ بِأَكْرَمَ عَلَى اللَّهِ تَعَالَى مِنِّي وَ قَدْ ضُرِبَ بِبَعْضِهَا الْمَيِّتُ فَعَاشَ

He^-asws passed by him. It was said to him^-asws, ‘This man is from Khurasan, from the ones who are befriending you^-asws People^-asws of the Household’. He^-asws went near to the dead donkey. He^-asws said: ‘The cow of the children of Israel did not happen to be more prestigious to Allah^-azwj the Exalted than me^-asws, and a part of it was struck upon the dead (man) and he had lived’.

ثُمَّ وَكَزَهُ بِرِجْلِهِ الْيُمْنَى وَ قَالَ قُمْ بِإِذْنِ اللَّهِ فَتَحَرَّكَ الْحِمَارُ

Then he^-asws nudged it with his^-asws right leg and said: ‘Stand, by the Permission of Allah^-azwj!’ The donkey moved.

ثُمَّ قَالَ وَ وَضَعَ الْخُرَاسَانِيُّ رَحْلَهُ عَلَيْهِ وَ أَتَى بِهِ الْمَدِينَةَ وَ كُلَّمَا مَرَّ ع أَشَارُوا عَلَيْهِ بِإِصْبَعِهِمْ وَ قَالُوا هَذَا الَّذِي أَحْيَا حِمَارَ الْخُرَاسَانِيِّ.

Then he (the narrator) said, ‘And the man from Khurasan placed his luggage upon it and came with it to Al-Medina. And every time he^-asws passed by, they were indicating to him^-asws with their fingers and saying, ‘This is the one who revived the donkey of the man from Khurasan’’.[82]

عَنِ الْحَسَنِ بْنِ إِسْمَاعِيلَ شَيْخٍ مِنْ أَهْلِ النَّهْرَيْنِ قَالَ: خَرَجْتُ أَنَا وَ رَجُلٌ مِنْ‏ أَهْلِ قَرْيَتِي إِلَى أَبِي الْحَسَنِ بِشَيْ‏ءٍ كَانَ مَعَنَا وَ كَانَ بَعْضُ أَهْلِ الْقَرْيَةِ قَدْ حَمَّلَنَا رِسَالَةً وَ دَفَعَ إِلَيْنَا مَا أَوْصَلْنَاهُ وَ قَالَ تُقْرِءُونَهُ مِنِّي السَّلَامَ وَ تَسْأَلُونَهُ عَنْ بَيْضِ الطَّائِرِ الْفُلَانِيِّ مِنْ طُيُورِ الْآجَامِ هَلْ يَجُوزُ أَكْلُهَا أَمْ لَا

From Al-Hassan Bin Ismail, a Sheykh from the people of Al Nahreyn, said,

‘I and a man from the people of my town went out to Abu Al-Hassan^-asws with something which was with us, and one of the people of the town had given us a message and handed to us what we had to give him^-asws, and he said, ‘Convey to him^-asws the greeting from me^-asws and ask him^-asws about the eggs of such and such bird from the birds of the non-Arabs, it is allowed to eat it or not?’

فَسَلَّمْنَا مَا كَانَ مَعَنَا إِلَى جَارِيَةٍ وَ أَتَاهُ رَسُولُ السُّلْطَانِ فَنَهَضَ لِيَرْكَبَ وَ خَرَجْنَا مِنْ عِنْدِهِ وَ لَمْ نَسْأَلْهُ عَنْ شَيْ‏ءٍ فَلَمَّا صِرْنَا فِي الشَّارِعِ لَحِقَنَا ع وَ قَالَ لِرَفِيقِي بِالنَّبَطِيَّةِ أَقْرِئْهُ مِنِّي السَّلَامَ وَ قُلْ لَهُ بَيْضَ الطَّائِرِ الْفُلَانِيِّ لَا تَأْكُلْهُ فَإِنَّهُ مِنَ الْمُسُوخِ

We submitted whatever was with us to a slave girl, and a messenger of the sultan came to him^-asws. So he^-asws got up to ride, and we went out from his^-asws presence and could not ask him^-asws about anything. When we came to be in the street, he^-asws met us and said to my friend in Nabatean: ‘Convey to him the greeting from me and say to him, the eggs of such and such bird, do not eat it, for it is from the morphed (creatures)’.

وَ رُوِيَ أَنَّ رَجُلًا مِنْ أَهْلِ الْمَدَائِنِ كَتَبَ إِلَيْهِ يَسْأَلُهُ عَمَّا بَقِيَ مِنْ مُلْكِ الْمُتَوَكِّلِ

And it is reported that a man from the people of Al-Madain wrote to him^-asws asking him^-asws about what had remained from the rule of Al-Mutawakkil.

فَكَتَبَ ع‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ قالَ تَزْرَعُونَ سَبْعَ سِنِينَ دَأَباً فَما حَصَدْتُمْ فَذَرُوهُ فِي سُنْبُلِهِ إِلَّا قَلِيلًا مِمَّا تَأْكُلُونَ ثُمَّ يَأْتِي مِنْ بَعْدِ ذلِكَ سَبْعٌ شِدادٌ يَأْكُلْنَ ما قَدَّمْتُمْ لَهُنَّ إِلَّا قَلِيلًا مِمَّا تُحْصِنُونَ ثُمَّ يَأْتِي مِنْ بَعْدِ ذلِكَ عامٌ فِيهِ يُغاثُ النَّاسُ وَ فِيهِ يَعْصِرُونَ‏

He^-asws wrote: ‘In the Name of Allah^-azwj the Beneficent, the Merciful. He said: ‘You shall be cultivating for seven years continuously. Then whatever you harvest, so leave it in its ear except for a little from what you would be eating [12:47] Then there shall come after that seven years of hardship eating away whatever had preceded for these except for a little from what you would be harvesting [12:48] Then there shall come after that a year in which it would rain for the people and during it they would be pressing’ [12:49]’.

فَقُتِلَ فِي أَوَّلِ الْخَامِسَ عَشَرَ.

He was killed in the beginning of the fifteenth’’.[83]

64- جش، الفهرست للنجاشي جَعْفَرُ بْنُ مُحَمَّدٍ الْمُؤَدِّبُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ يَحْيَى الْأَوْدِيِّ قَالَ: دَخَلْتُ مَسْجِدَ الْجَامِعِ لِأُصَلِّيَ الظُّهْرَ فَلَمَّا صَلَّيْتُهُ رَأَيْتُ حَرْبَ بْنَ الْحَسَنِ الطَّحَّانَ وَ جَمَاعَةً مِنْ أَصْحَابِنَا جُلُوساً فَمِلْتُ إِلَيْهِمْ فَسَلَّمْتُ عَلَيْهِمْ وَ جَلَسْتُ وَ كَانَ فِيهِمُ الْحَسَنُ بْنُ سَمَاعَةَ

(The book) ‘Al Fihrist’ of Al Najashy – Ja’far Bin Muhammad Al Muwaddib, from Ahmad Bin Muhammad, from Ahmad Bin Yahya Al Awdy who said,

‘I entered the central Masjid to pray Al-Zohr Salat. When I had prayed it, I saw Harb Bin Al-Hassan Al-Tahan and a group of our companions seated. I inclined to them and greeted unto them, and sat down, and among them was Al-Hassan Bin Sama’at.

هو أبو محمّد الحسن بن محمّد بن سماعة الكندي الصيرفى من شيوخ الواقفة كثير الحديث فقيه ثقة، كان يعاند في الوقف و يتعصب

Note: (Al-Hassan Bin Sama’at) – He is Abu Muhammad Al-Hassan Bin Muhammad Bin Sama’at Al-Kindy Al-Sayrafi, from the Sheykhs of the Waqifites, being of many Ahadeeth, a jurist, trusted. He was obstinate regarding the pausing (at the 7^th Imam^-asws – a Waqifite) and a Nasibi.

فَذَكَرُوا أَمْرَ الْحَسَنِ بْنِ عَلِيٍّ ع وَ مَا جَرَى عَلَيْهِ ثُمَّ مِنْ بَعْدُ زَيْدَ بْنَ عَلِيٍّ وَ مَا جَرَى عَلَيْهِ وَ مَعَنَا رَجُلٌ غَرِيبٌ لَا نَعْرِفُهُ فَقَالَ يَا قَوْمِ عِنْدَنَا رَجُلٌ عَلَوِيٌّ بِسُرَّ مَنْ رَأَى مِنْ أَهْلِ الْمَدِينَةِ مَا هُوَ إِلَّا سَاحِرٌ أَوْ كَاهِنٌ

They mentioned the matter of Al-Hassan^-asws Bin Ali^-asws and what had transpired upon him^-asws. Then from afterwards, Zayd son of Ali^-asws, and what had transpired upon him, and with us there was a man, a stranger, we did not know him. He said, ‘O people! There is an Alawite man with us at Surmanray, from the people of Al-Medina. He^-asws is not, except a sorcerer or a soothsayer’.

فَقَالَ لَهُ ابْنُ سَمَاعَةَ بِمَنْ يُعْرَفُ قَالَ عَلِيُّ بْنُ مُحَمَّدِ بْنِ الرِّضَا فَقَالَ لَهُ الْجَمَاعَةُ فَكَيْفَ تَبَيَّنْتَ ذَلِكَ مِنْهُ قَالَ كُنَّا جُلُوساً مَعَهُ عَلَى بَابِ دَارِهِ وَ هُوَ جَارُنَا بِسُرَّ مَنْ رَأَى نَجْلِسُ إِلَيْهِ فِي كُلِّ عَشِيَّةٍ نَتَحَدَّثُ مَعَهُ إِذْ مَرَّ بِنَا قَائِدٌ مِنْ دَارِ السُّلْطَانِ وَ مَعَهُ خِلَعٌ وَ مَعَهُ جَمْعٌ كَثِيرٌ مِنَ الْقُوَّادِ وَ الرَّجَّالَةِ وَ الشَّاكِرِيَّةِ وَ غَيْرِهِمْ

Ibn Sama’at said to him, ‘Who is he^-asws known as?’ He said, ‘Ali^-asws Bin Muhammad^-asws Bin Al-Reza^-asws’. The group said to him, ‘How is that manifest from him^-asws?’ He said, ‘We were seated with him at the door of his^-asws house, and he^-asws was our neighbour at Surmanray. We used to sit to him^-asws during every evening, discussing with him^-asws, when a leader from the house of the sultan passed by, and with him were gifts, and there was a large crowd with him from the leaders, and the infantry, and the servants, and others.

فَلَمَّا رَآهُ عَلِيُّ بْنُ مُحَمَّدٍ وَثَبَ إِلَيْهِ وَ سَلَّمَ عَلَيْهِ وَ أَكْرَمَهُ فَلَمَّا أَنْ مَضَى قَالَ لَنَا هُوَ فَرِحٌ بِمَا هُوَ فِيهِ وَ غَداً يُدْفَنُ قَبْلَ الصَّلَاةِ

When he saw Ali^-asws Bin Muhammad^-asws, he leapt to him^-asws and greeted him and honoured him^-asws. When he went, he^-asws said to us: ‘He is happy with what (situation) he is in, and tomorrow he will be buried before the Salat’.

فَعَجِبْنَا مِنْ ذَلِكَ فَقُمْنَا مِنْ عِنْدِهِ فَقُلْنَا هَذَا عِلْمُ الْغَيْبِ فَتَعَاهَدْنَا ثَلَاثَةً إِنْ لَمْ يَكُنْ مَا قَالَ أَنْ نَقْتُلَهُ وَ نَسْتَرِيحَ مِنْهُ فَإِنِّي فِي مَنْزِلِي وَ قَدْ صَلَّيْتُ الْفَجْرَ إِذْ سَمِعْتُ غَلَبَةً فَقُمْتُ إِلَى الْبَابِ فَإِذَا خَلْقٌ كَثِيرٌ مِنَ الْجُنْدِ وَ غَيْرِهِمْ وَ هُمْ يَقُولُونَ مَاتَ فُلَانٌ الْقَائِدُ الْبَارِحَةَ سَكِرَ وَ عَبَرَ مِنْ مَوْضِعٍ إِلَى مَوْضِعٍ فَوَقَعَ وَ انْدَقَّتْ عُنُقُهُ

We were surprised from that, so we stood up from his^-asws presence. We said, ‘This is knowledge of hidden matters’. We made a pact thrice if it does not happen what he^-asws had said, we would kill him^-asws and be at rest from him^-asws. I was in my house having had prayed Al-Fajr Salat, when I heard noise. I stood to the door and there were a lot of people from the soldiers and others, and they were saying, ‘So and so leader died last night. He was intoxicated and crossed from a place to a place, he fell and broke his neck’.

فَقُلْتُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ خَرَجْتُ أَحْضُرُهُ وَ إِذَا الرَّجُلُ كَانَ كَمَا قَالَ أَبُو الْحَسَنِ مَيِّتٌ فَمَا بَرِحْتُ حَتَّى دَفَنْتُهُ وَ رَجَعْتُ فَتَعَجَّبْنَا جَمِيعاً مِنْ هَذِهِ الْحَالِ وَ ذَكَرَ الْحَدِيثَ بِطُولِهِ‏.

I said, ‘I testify that there is no god except Allah^-azwj!’ And I went out and attended it, and there was the man just as Abu Al-Hassan^-asws had said, dead. I did not depart until I had buried him and returned. We were all astounded from this situation’ – and he mentioned the Hadeeth with its (full) length’’.[84]

65- ق، الكتاب العتيق الغرويّ أَبُو الْفَتْحِ غَازِي بْنُ مُحَمَّدٍ الطَّرَائِفِيُّ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْمَيْمُونِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَعْمَرٍ عَنْ عَلِيِّ بْنِ يَقْطِينِ بْنِ مُوسَى الْأَهْوَازِيِّ قَالَ: كُنْتُ رَجُلًا أَذْهَبُ مَذَاهِبَ الْمُعْتَزِلَةِ وَ كَانَ يَبْلُغُنِي مِنْ أَمْرِ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ مَا أَسْتَهْزِئُ بِهِ وَ لَا أَقْبَلُهُ فَدَعَتْنِي الْحَالُ إِلَى دُخُولِي بِسُرَّ مَنْ رَأَى لِلِقَاءِ السُّلْطَانِ فَدَخَلْتُهَا

Al Kitab Al Ateeq of Al Garwy Abu Al Fat’h Ghazi Bin Muhammad Al Taraify, from Ali Bin Abdullah Al Maymouny, from Muhammad Bin Ali Bin Ma’mar, from Ali Bin Yaqteen Bin Musa Al Ahwazy who said,

‘I was a man on the doctrine of the Mutazilites, and there used to reach me from the matters of Abu Al-Hassan Ali^-asws Bin Muhammad^-asws what I used to mock with, and not accept it. My situation called me to enter Surmanray to meet the sultan, so I entered it.

فَلَمَّا كَانَ يَوْمُ وَعْدِ السُّلْطَانِ النَّاسَ أَنْ يَرْكَبُوا إِلَى الْمَيْدَانِ فَلَمَّا كَانَ مِنْ غَدٍ رَكِبَ النَّاسُ فِي غَلَائِلِ الْقَصَبِ بِأَيْدِيهِمُ الْمَرَاوِحُ‏ وَ رَكِبَ أَبُو الْحَسَنِ ع فِي زِيِّ الشِّتَاءِ وَ عَلَيْهِ لُبَّادٌ وَ بُرْنُسٌ وَ عَلَى سَرْجِهِ تِجْفَافٌ طَوِيلٌ وَ قَدْ عَقَدَ ذَنَبَ دَابَّتِهِ وَ النَّاسُ يَهْزَءُونَ بِهِ وَ هُوَ يَقُولُ أَلَا إِنَّ مَوْعِدَهُمُ الصُّبْحُ أَ لَيْسَ‏ الصُّبْحُ بِقَرِيبٍ‏

When it was the day of the appointment with the sultan, the people were riding to the field. When it was the morning, the people rode in carriage of reeds, in their hands were fans, and Abu Al-Hassan^-asws rode in winter clothes and upon him a thick coat and a cap, and upon his^-asws saddle was a long protective armour, and he^-asws had tied the tail of his^-asws animal, and the people were mocking with him^-asws, and he^-asws was saying: Their appointed time is the morning; is not the morning near?’ [11:81]’.

فَلَمَّا تَوَسَّطُوا الصَّحْرَاءَ وَ جَازُوا بَيْنَ الْحَائِطَيْنِ ارْتَفَعَتْ سَحَابَةٌ وَ أَرْخَتِ السَّمَاءُ عَزَالِيَهَا وَ خَاضَتِ الدَّوَابُّ إِلَى رَكْبِهَا فِي الطِّينِ وَ لَوَّثَتْهُمْ أَذْنَابُهَا فَرَجَعُوا فِي أَقْبَحِ زِيٍّ وَ رَجَعَ أَبُو الْحَسَنِ ع فِي أَحْسَنِ زِيٍّ وَ لَمْ يُصِبْهُ شَيْ‏ءٌ مِمَّا أَصَابَهُمْ

When they were in the middle of the desert and they had crossed between the two wall, a cloud arose and the sky let down its rain, and the animals were immersed up to their knees in the mud, and their tails were polluted. They returned in ugly clothes and Abu Al-Hassan^-asws returned in good clothes, and nothing had hit him^-asws from what had hit them.

فَقُلْتُ إِنْ كَانَ اللَّهُ عَزَّ وَ جَلَّ أَطْلَعَهُ عَلَى هَذَا السِّرِّ فَهُوَ حُجَّةٌ ثُمَّ إِنَّهُ لَجَأَ إِلَى بَعْضِ السَّقَائِفِ فَلَمَّا قَرُبَ نَحَّى الْبُرْنُسَ وَ جَعَلَهُ عَلَى قَرَبُوسِ سَرْجِهِ ثَلَاثَ مَرَّاتٍ‏

I said, ‘If Allah^-azwj Mighty and Majestic had Notified him^-asws upon this secret, then he^-asws is a Divine Authority’. Then he^-asws took shelter with one of the pavilions. When he^-asws was near, he^-asws took off the cap and made it to be upon the holster of his^-asws saddle three times.

ثُمَّ الْتَفَتَ إِلَيَّ وَ قَالَ إِنْ كَانَ مِنْ حَلَالٍ فَالصَّلَاةُ فِي الثَّوْبِ حَلَالٌ وَ إِنْ كَانَ مِنْ حَرَامٍ فَالصَّلَاةُ فِي الثَّوْبِ حَرَامٌ فَصَدَّقْتُهُ وَ قُلْتُ بِفَضْلِهِ وَ لَزِمْتُهُ.

Then he^-asws turned to me and said: ‘If it was from Permissible (means), then the Salat in the clothes is Permissible, and it was from the Prohibited (means), then the Salat in the clothes would be Prohibited’. I ratified him^-asws and said (believed) in his^-asws merits and adhered with him^-asws’’.[85]

باب 4 ما جرى بينه و بين خلفاء زمانه و بعض أحوالهم و تاريخ وفاته صلوات الله عليه‏

CHAPTER 4 – WHAT TRANSPIRED BETWEEN HIM^-asws AND THE CALIPHS OF HIS^-asws ERA, AND SOME OF THEIR SITUATIONS, AND DATE OF HIS^-asws EXPIRY, MAY THE SALAWAAT OF ALLAH^-azwj BE UPON HIM^-asws

1- عم، إعلام الورى ذَكَرَ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ جُمْهُورٍ الْعَمِّيُ‏ فِي كِتَابِ الْوَاحِدَةِ، قَالَ حَدَّثَنِي أَخِي الْحُسَيْنُ بْنُ مُحَمَّدٍ قَالَ: كَانَ لِي صِدِّيقٌ مُؤَدِّبٌ لِوُلْدِ بغا أَوْ وَصِيفٍ الشَّكُّ مِنِّي فَقَالَ لِي قَالَ لِيَ الْأَمِيرُ مُنْصَرَفَهُ مِنْ دَارِ الْخَلِيفَةِ حَبَسَ أَمِيرُ الْمُؤْمِنِينَ هَذَا الَّذِي يَقُولُونَ ابْنُ الرِّضَا الْيَوْمَ وَ دَفَعَهُ إِلَى عَلِيِّ بْنِ كِرْكِرَ

(The book) ‘I’lam Al Wara’ – It is mentioned by Al-Hassan Bin Muhammad Bin Jamhour Al Amma in ‘Kitab Al Wahida’. He said, ‘It is narrated to me by my brother Al-Husayn Bin Muhammad who said,

‘There was a friend of mine, a teacher to the children of Bugha, or a servant, the doubt is from me. He said to me, ‘The commander said to me, leaving from the house of the caliphate, ‘Commander of the faithful has imprisoned this, the one whom they are saying is a son^-asws of Al-Reza^-asws, today, and he handed him^-asws Ali Bin Kirkir.

فَسَمِعْتُهُ يَقُولُ أَنَا أَكْرَمُ عَلَى اللَّهِ مِنْ نَاقَةِ صَالِحٍ‏ تَمَتَّعُوا فِي دارِكُمْ ثَلاثَةَ أَيَّامٍ ذلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ‏ وَ لَيْسَ يُفْصِحُ بِالْآيَةِ وَ لَا بِالْكَلَامِ أَيُّ شَيْ‏ءٍ هَذَا

I heard him^-asws saying: ‘I^-asws am more honourable to Allah^-azwj than the she-camel of Salih^-as, ‘Enjoy yourselves in your houses for three days, that is a Promise not to be belied’ [11:65], and it can neither be clarified by the Verse nor by the talk, which thing this is’.

قَالَ قُلْتُ أَعَزَّكَ اللَّهُ تَوَعَّدَ انْظُرْ مَا يَكُونُ بَعْدَ ثَلَاثَةِ أَيَّامٍ

He (the narrator) said, ‘I said, ‘May Allah^-azwj Honour you^-asws! You^-asws are promising looking at what would be happening after three days’.

فَلَمَّا كَانَ مِنَ الْغَدِ أَطْلَقَهُ وَ اعْتَذَرَ إِلَيْهِ فَلَمَّا كَانَ فِي الْيَوْمِ الثَّالِثِ وَثَبَ عَلَيْهِ ياغز [بَاغِزٌ] وَ يغلون وَ تامش وَ جَمَاعَةٌ مَعَهُمْ فَقَتَلُوهُ وَ أَقْعَدُوا الْمُنْتَصِرَ وَلَدَهُ خَلِيفَةً

When it was the next morning, he freed him^-asws and apologised to him^-asws. When it was during the third day, Yagiz (Bagiz) pounced upon him, and they shackled and bound, and there was a group with them. They killed him and seated his son Al-Muntasir as the caliph.

قَالَ وَ حَدَّثَنِي سَعِيدُ بْنُ سَهْلٍ قَالَ رَفَعَ زَيْدُ بْنُ مُوسَى إِلَى عُمَرَ بْنِ الْفَرَجِ مِرَاراً يَسْأَلُهُ أَنْ يُقَدِّمَهُ عَلَى ابْنِ أَخِيهِ وَ يَقُولُ إِنَّهُ حَدَثٌ وَ أَنَا عَمُّ أَبِيهِ فَقَالَ عُمَرُ ذَلِكَ لِأَبِي الْحَسَنِ ع

He (the narrator) said, ‘And it is narrated to me by Saeed Bin Sahl who said, ‘Zayd son of Musa^-asws raised (a matter) to Umar Bin Al-Faraj repeatedly asking him to forward him to the son^-asws of his brother and saying, ‘He is young, and I am an uncle of his^-asws father^-asws’. Umar said, ‘That is for Abu Al-Hassan^-asws’.

فَقَالَ افْعَلْ وَاحِدَةً أَقْعِدْنِي غَداً قَبْلَهُ ثُمَّ انْظُرْ فَلَمَّا كَانَ مِنْ غَدٍ أَحْضَرَ عُمَرُ أَبَا الْحَسَنِ ع فَجَلَسَ فِي صَدْرِ الْمَجْلِسِ ثُمَّ أَذِنَ لِزَيْدِ بْنِ مُوسَى فَدَخَلَ فَجَلَسَ بَيْنَ يَدَيْ أَبِي الْحَسَنِ ع

He said, ‘I shall do it alone. Have me sit in front of him^-asws tomorrow, then look’. When it was the next morning, Umar presented Abu Al-Hassan^-asws. He^-asws was seated in the centre of the gathering. Then he permitted for Zayd son of Musa^-asws. He entered and sat in front of Abu Al-Hassan^-asws.

فَلَمَّا كَانَ يَوْمُ الْخَمِيسِ أَذِنَ لِزَيْدِ بْنِ مُوسَى قَبْلَهُ فَجَلَسَ فِي صَدْرِ الْمَجْلِسِ ثُمَّ أَذِنَ لِأَبِي الْحَسَنِ ع فَدَخَلَ فَلَمَّا رَآهُ زَيْدٌ قَامَ مِنْ مَجْلِسِهِ وَ أَقْعَدَهُ فِي مَجْلِسِهِ وَ جَلَسَ بَيْنَ يَدَيْهِ‏.

When it was the day of Thursday, he permitted for Zayd son of Musa^-asws before him^-asws. He sat in the centre of the gathering. Then he permitted for Abu Al-Hassan^-asws. He^-asws entered. When he saw him^-asws, he stood up from his seat and seated him in his seat and sat in front of him^-asws’’.[86]

2- قب، المناقب لابن شهرآشوب أَبُو مُحَمَّدٍ الْفَحَّامُ قَالَ: سَأَلَ الْمُتَوَكِّلُ ابْنَ الْجَهْمِ مَنْ أَشْعَرُ النَّاسِ فَذَكَرَ شُعَرَاءَ الْجَاهِلِيَّةِ وَ الْإِسْلَامِ ثُمَّ إِنَّهُ سَأَلَ أَبَا الْحَسَنِ ع فَقَالَ الْحِمَّانِيُ‏ حَيْثُ يَقُولُ‏

لَقَدْ فَاخَرَتْنَا مِنْ قُرَيْشٍ عِصَابَةٌ		بِمَطِّ خُدُودٍ وَ امْتِدَادِ أَصَابِعَ‏
فَلَمَّا تَنَازَعْنَا الْمَقَالَ قَضَى لَنَا		عَلَيْهِمْ بِمَا يَهْوِي نِدَاءَ الصَّوَامِعِ‏
تَرَانَا سُكُوتاً وَ الشَّهِيدُ بِفَضْلِنَا		عَلَيْهِمْ جَهِيرُ الصَّوْتِ فِي كُلِّ جَامِعٍ‏
فَإِنَّ رَسُولَ اللَّهِ أَحْمَدَ جَدُّنَا		وَ نَحْنُ بَنُوهُ كَالنُّجُومِ الطَّوَالِعِ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Abu Muhammad Al Fahham who said,

‘Al-Mutawakkil asked Ibn Al-Jahm, ‘Who is the most poetic of the people?’ He mentioned the poets of the pre-Islamic period and Al-Islam. Then he asked Abu Al-Hassan^-asws. He^-asws said: ‘Al-Himany, where he said, ‘We had chosen a group from Qureysh, with stretched cheeks and extended fingers (arrogance). When we disputed the judgment, he judged for us against them with what because he understood the call of the monasteries. He saw us being silent, while the testimony of our merits is loud of the voice upon in every gathering, for Rasool-Allah^-saww, Ahmad^-saww, is our grandfather^-saww, and we, his^-saww sons are like the emerging stars’.

قَالَ وَ مَا نِدَاءُ الصَّوَامِعِ يَا أَبَا الْحَسَنِ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص جَدِّي أَمْ جَدُّكَ فَضَحِكَ الْمُتَوَكِّلُ ثُمَّ قَالَ هُوَ جَدُّكَ لَا نَدْفَعُكَ عَنْهُ‏.

He said, ‘And what is the call of the of the monasteries, O Abu Al-Hassan^-asws?’ He^-asws said: ‘I testify that there is no god except Allah^-azwj, and I testify that Muhammad^-saww is Rasool-Allah^-saww. Is he^-saww my^-asws grandfather^-saww or your grandfather?’ Al-Mutawakkil laughed, then said, ‘He^-saww is your^-asws grandfather^-saww. We cannot push you^-asws away from him^-saww’’.[87]

الحمانى- أبو زكريا يحيى بن عبد الحميد بن عبد الرحمن بن ميمون الكوفيّ قدم بغداد و حدث بها عن جماعة كثيرة منهم سفيان بن عيينة و أبو بكر بن عيّاش و وكيع ذكره الخطيب في تاريخ بغداد، و أورد روايات عن يحيى بن معين أنّه قال يحيى بن عبد الحميد الحمانى صدوق ثقة.

Note: Al-Himany – Abu Zakariya Bin Abdul Hameed Bin Abdul Rahman Bin Maymoun Al-Kufi. He arrived at Baghdad and narrated at it from a lot of groups, from them being Sufyan Bin Uyayna, and Abu Bakr Bin Ayyash, and Wakie. Al-Khateeb mentioned him in ‘Tareekh Baghdad’, and he is referred in reports from Yahya Bin Mueen who said, ‘Yahya Bin Abdul Hameed Al-Himany is a trusted friend’.

مات سنة 228 بسرمن‏رأى في شهر رمضان و كان أول من مات بسامرّاء من المحدثين الذين اقدموا، له كتاب في المناقب يروى عنه أحمد بن ميثم، و قال النجاشيّ: له كتاب أخبرناه جماعة عن محمّد بن عليّ بن الحسين، عن محمّد بن موسى المتوكل، عن موسى ابن أبي موسى الكوفيّ، عن محمّد بن أيوب عنه به

He died in the year 228 at Surmanray in the month of Ramazan, and he was the first one from the narrators to have died at Surmanray, those who had arrive. There is a book for him regarding the virtues. Ahmad Bin Meesam reported from him. And Al-Najashy said, ‘There is a book for him. We have been informed by a group, from Muhammad Bin Ali Bin Al-Husayn, from Muhammad Bin Musa Al-Mutawakkil, from Musa Ibn Abu Musa Al Kufi, from Muhammad Bin Ayoub, from him, with it.

3- كش، رجال الكشي أَحْمَدُ بْنُ عَلِيِّ بْنِ كُلْثُومٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ وَ غَيْرِهِ قَالَ: خَرَجَ أَبُو مُحَمَّدٍ ع فِي جَنَازَةِ أَبِي الْحَسَنِ ع وَ قَمِيصُهُ مَشْقُوقٌ فَكَتَبَ إِلَيْهِ أَبُو عَوْنٍ الْأَبْرَشُ قَرَابَةُ نَجَاحِ بْنِ سَلَمَةَ مَنْ رَأَيْتَ أَوْ بَلَغَكَ مِنَ الْأَئِمَّةِ شَقَّ ثَوْبَهُ فِي مِثْلِ هَذَا

(The book) ‘Rijal’ of Al Kashy – Ahmad Bin Ali Bin Kulsoom, from Is’haq Bin Muhamamd Bin Al-Hassan Bin Shamoun and someone else who said,

‘Abu Muhammad^-asws went out in the funeral of Abu Al-Hassan^-asws, and his^-asws shirt was torn. Abu Awn Al-Abrash, a relative of Najah Bin Salama wrote to him^-asws, ‘Whom have you^-asws seen or reached you^-asws from the Imams^-asws having torn his^-asws shirt like this?’

فَكَتَبَ إِلَيْهِ أَبُو مُحَمَّدٍ ع يَا أَحْمَقُ وَ مَا يُدْرِيكَ مَا هَذَا قَدْ شَقَّ مُوسَى عَلَى هَارُونَ.

Abu Muhammad^-asws wrote to him: ‘O idiot! And what would make you know what this is? Musa^-as had torn (his^-as shirt) upon Haroun^-as’’.[88]

4- كش، رجال الكشي أَحْمَدُ بْنُ عَلِيٍّ عَنْ إِسْحَاقَ عَنْ إِبْرَاهِيمَ بْنِ الْخَضِيبِ الْأَنْبَارِيِّ قَالَ: كَتَبَ أَبُو عَوْنٍ الْأَبْرَشُ قَرَابَةُ نَجَاحِ بْنِ سَلَمَةَ إِلَى أَبِي مُحَمَّدٍ ع أَنَّ النَّاسَ قَدِ اسْتَوْهَنُوا مِنْ شَقِّكَ عَلَى أَبِي الْحَسَنِ ع

(The book) ‘Rijal’ of Al Kashi – Ahmad Bin Ali, from Is’haq, from Ibrahim Bin Al Khazeyb Al Anbary who said,

‘Abu Awn Al-Abrash, a relative of Najah Bin Salama wrote to Abu Muhammad^-asws, ‘The people are considering it a sign of weakness, your^-asws tearing (of the shirt) upon Abu Al-Hassan^-asws’.

فَقَالَ يَا أَحْمَقُ مَا أَنْتَ وَ ذَاكَ قَدْ شَقَّ مُوسَى عَلَى هَارُونَ ع إِنَّ مِنَ النَّاسِ مَنْ يُولَدُ مُؤْمِناً وَ يَحْيَا مُؤْمِناً وَ يَمُوتُ مُؤْمِناً وَ مِنْهُمْ مَنْ يُولَدُ كَافِراً وَ يَحْيَا كَافِراً وَ يَمُوتُ كَافِراً وَ مِنْهُمْ مَنْ يُولَدُ مُؤْمِناً وَ يَحْيَا مُؤْمِناً وَ يَمُوتُ كَافِراً وَ إِنَّكَ لَا تَمُوتُ حَتَّى تَكْفُرَ وَ يَتَغَيَّرَ عَقْلُكَ

He^-asws said: ‘O idiot! What have you to do with that? Musa^-as had torn (his^-as shirt) upon Haroun^-as! From the people, there is one who is born a Momin and lives a Momin and dies a Momin. And from them is one who is born a Kafir and lives a Kafir and dies a Kafir. And from them is one who is born a Momin and lives a Momin and dies a Kafir, and You will not be dying until you are a Kafir and your intellect changes’.

فَمَا مَاتَ حَتَّى حَجَبَهُ وُلْدُهُ عَنِ النَّاسِ وَ حَبَسُوهُ فِي مَنْزِلِهِ فِي ذَهَابِ الْعَقْلِ وَ الْوَسْوَسَةِ وَ لِكَثْرَةِ التَّخْلِيطِ وَ يَرِدُ عَلَى أَهْلِ الْإِمَامَةِ وَ انْكَشَفَ عَمَّا كَانَ عَلَيْهِ‏.

He did not die until his children veiled him from the people and they withheld him in his house due to the loss of his intellect, and the anxiety and frequency of the imaginations, and he rejected upon the people of Imamate, and it was uncovered from what he had been upon’’.[89]

5- مصبا، المصباحين رَوَى إِبْرَاهِيمُ بْنُ هَاشِمٍ الْقُمِّيُّ قَالَ: تُوُفِّيَ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدٍ صَاحِبُ الْعَسْكَرِ ع يَوْمَ الْإِثْنَيْنِ لِثَلَاثٍ خَلَوْنَ مِنْ رَجَبٍ سَنَةَ أَرْبَعٍ وَ خَمْسِينَ وَ مِائَتَيْنِ.

(The book) ‘Al Misbaheen’ – It is reported by Ibrahim Bin Hashim Al Qummi who said,

‘Abu Al-Hassan Ali^-asws Bin Muhammad^-asws, Master of Al-Askar, expired on the day of Monday on the third (day) vacant from Rajab in the year two hundred and forty-five’’.[90]

وَ قَالَ ابْنُ عَيَّاشٍ‏ فِي الْيَوْمِ الثَّالِثِ مِنْ رَجَبٍ سَنَةَ أَرْبَعٍ وَ خَمْسِينَ وَ مِائَتَيْنِ كَانَتْ وَفَاةُ سَيِّدِنَا أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ صَاحِبِ الْعَسْكَرِ ع وَ لَهُ يَوْمَئِذٍ إِحْدَى وَ أَرْبَعُونَ سَنَةً.

And Ibn Ayyash said,

‘During the third day from Rajab in the year two hundred and fifty-four was the expiry of our Master^-asws Abu Al-Hassan Ali^-asws Bin Muhammad^-asws, Master of Al-Askar, and on that day there were forty-one years for him^-asws’’.[91]

6- مهج، مهج الدعوات مِنْ نُسْخَةٍ عَتِيقَةٍ حَدَّثَنِي مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ مُحَسِّنٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ صَدَقَةَ عَنْ سَلَامَةَ بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ أَبِي جَعْفَرِ بْنِ عَبْدِ اللَّهِ الْعَقِيلِيِّ عَنْ مُحَمَّدِ بْنِ بُرَيْكٍ الرُّهَاوِيِّ عَنْ عَبْدِ الْوَاحِدِ الْمَوْصِلِيِّ عَنْ جَعْفَرِ بْنِ عَقِيلِ بْنِ عَبْدِ اللَّهِ الْعَقِيلِيِّ عَنْ أَبِي رَوْحٍ النَّسَائِيِّ عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ ع‏ أَنَّهُ دَعَا عَلَى الْمُتَوَكِّلِ فَقَالَ بَعْدَ أَنْ حَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ اللَّهُمَّ إِنِّي وَ فُلَاناً عَبْدَانِ مِنْ عَبِيدِكَ إِلَى آخِرِ الدُّعَاءِ.

(The book) ‘Mahj Al Dawaat’ – From an ancient copy – It is narrated to me by Muhammad Bin Muhammad Bin Muhassin, from his father, from Muhammad Bin Ibrahim Bin Sadaqa, from Salama Bin Muhammad Al Azdy, from Abu Ja’far Bin Abdullah Al Aqeely, from Muhammad Bin Bureyk Al Ruhawy, from Abdul Wahid Al Mowsily, from Ja’far Bin Aqeel Bin Abdullah Al Aqeely, from Abu Rawh Al Nasaie,

‘From Abu Al-Hassan Ali^-asws Bin Muhammad^-asws, he^-asws had supplicated against Al-Mutawakkil. He^-asws had said afterwards: ‘I^-asws praise Allah^-azwj and extol upon Him^-azwj. O Allah^-azwj! I^-asws and so and so (Al-Mutawakkil) are two servants from Your^-azwj servants!’ – up to the end of the supplication’’.[92]

وَ وَجَدْتُ هَذَا الدُّعَاءَ مَذْكُوراً بِطَرِيقٍ آخَرَ هَذَا لَفْظُهُ ذَكَرَ بِإِسْنَادِهِ عَنْ زَرَافَةَ حَاجِبِ الْمُتَوَكِّلِ‏ وَ كَانَ شِيعِيّاً أَنَّهُ قَالَ: كَانَ الْمُتَوَكِّلُ لِحُظْوَةِ الْفَتْحِ بْنِ خَاقَانَ عِنْدَهُ وَ قَرَّبَهُ مِنْهُ دُونَ النَّاسِ جَمِيعاً وَ دُونَ وُلْدِهِ وَ أَهْلِهِ وَ أَرَادَ أَنْ يُبَيِّنَ مَوْضِعَهُ عِنْدَهُمْ فَأَمَرَ جَمِيعَ مَمْلَكَتِهِ مِنَ الْأَشْرَافِ مِنْ أَهْلِهِ وَ غَيْرِهِمْ وَ الْوُزَرَاءِ وَ الْأُمَرَاءِ وَ الْقُوَّادِ وَ سَائِرِ الْعَسَاكِرِ وَ وُجُوهِ النَّاسِ أَنْ يُزَيِّنُوا بِأَحْسَنِ التَّزْيِينِ وَ يَظْهَرُوا فِي أَفْخَرِ عَدَدِهِمْ وَ ذَخَائِرِهِمْ وَ يَخْرُجُوا مُشَاةً بَيْنَ يَدَيْهِ وَ أَنْ لَا يَرْكَبَ أَحَدٌ إِلَّا هُوَ وَ الْفَتْحُ بْنُ خَاقَانَ خَاصَّةً بِسُرَّ مَنْ رَأَى

And I found this supplication mentioned by another way. These wordings are mentioned by his chain, from Zarafa, a guard of Al-Mutawakkil, and he was a Shias. He said,

‘There was influence for Al-Fat’h Bin Khaqan with Al-Mutawakkil in his presence, and he would draw him closer besides all the people, and besides his own children and his family members, and he wanted to manifest his position in their presence. He ordered entirety of his realm, from the nobles from his family and others, and the ministers, and the commanders, and the leaders, and rest of the soldiers, and faces of the people, that they should adorn with excellent adornments and appear in their pride-worthy numbers, and their treasures, and they should come out walking in front of him, and that no one should be riding except him and Al-Fat’h Bin Khaqan especially at Surmanray.

وَ مَشَى النَّاسُ بَيْنَ أَيْدِيهِمَا عَلَى مَرَاتِبِهِمْ رَجَّالَةً وَ كَانَ يَوْماً قَائِظاً شَدِيدَ الْحَرِّ وَ أَخْرَجُوا فِي جُمْلَةِ الْأَشْرَافِ أَبَا الْحَسَنِ عَلِيَّ بْنَ مُحَمَّدٍ ع وَ شَقَّ عَلَيْهِ مَا لَقِيَهُ مِنَ الْحَرِّ وَ الزَّحْمَةِ

And the people walked in front of them both based upon their ranks, on foot, and it was a hot day of severe heat, and they brought out Abu Al-Hassan Ali^-asws Bin Muhammad^-asws among all the nobles, and it was grievous upon him^-asws what he^-asws was facing from the heat and the congestion.

قَالَ زَرَافَةُ فَأَقْبَلْتُ إِلَيْهِ وَ قُلْتُ لَهُ يَا سَيِّدِي يَعِزُّ وَ اللَّهِ عَلَيَّ مَا تَلْقَى مِنْ هَذِهِ الطُّغَاةِ وَ مَا قَدْ تَكَلَّفْتَهُ مِنَ الْمَشَقَّةِ وَ أَخَذْتُ بِيَدِهِ

Zarafa said, ‘I turned towards him^-asws and said to him^-asws, ‘O my Master^-asws, by Allah^-azwj! (It is grievous) upon me what you^-asws are facing from this tyrant, and what he has encumbered you^-asws from the difficulties!’ And I held his^-asws hand.

فَتَوَكَّأَ عَلَيَّ وَ قَالَ يَا زَرَافَةُ مَا نَاقَةُ صَالِحٍ عِنْدَ اللَّهِ بِأَكْرَمَ مِنِّي أَوْ قَالَ بِأَعْظَمَ قَدْراً مِنِّي وَ لَمْ أَزَلْ أُسَائِلُهُ وَ أَسْتَفِيدُ مِنْهُ وَ أُحَادِثُهُ إِلَى أَنْ نَزَلَ الْمُتَوَكِّلُ مِنَ الرُّكُوبِ وَ أَمَرَ النَّاسَ بِالانْصِرَافِ فَقُدِّمَتْ إِلَيْهِمْ دَوَابُّهُمْ فَرَكِبُوا إِلَى مَنَازِلِهِمْ وَ قُدِّمَتْ بَغْلَةٌ لَهُ

He^-asws leant upon me and said: ‘O Zarafa! The she-camel of Salih^-as was not more honourable in the Presence of Allah^-azwj than me^-asws’ – or said: ‘Of mightier worth than me^-asws’. And I did not cease to ask him^-asws and benefitting from him^-asws and discussing with him^-asws until Al-Mutawakkil descended from the ride and ordered the people with leaving. So their animals were brought forwards to them, and they rode to their houses, and I brought forward a mule for him^-asws.

فَرَكِبَهَا وَ رَكِبْتُ مَعَهُ إِلَى دَارِهِ فَنَزَلَ وَ وَدَّعْتُهُ وَ انْصَرَفْتُ إِلَى دَارِي وَ لِوَلَدِي مُؤَدِّبٌ يَتَشَيَّعُ مِنْ أَهْلِ الْعِلْمِ وَ الْفَضْلِ وَ كَانَتْ لِي عَادَةٌ بِإِحْضَارِهِ عِنْدَ الطَّعَامِ فَحَضَرَ عِنْدَ ذَلِكَ وَ تَجَارَيْنَا الْحَدِيثَ وَ مَا جَرَى مِنْ رُكُوبِ الْمُتَوَكِّلِ وَ الْفَتْحِ وَ مَشْيِ الْأَشْرَافِ وَ ذَوِي الْأَقْدَارِ بَيْنَ أَيْدِيهِمَا

He^-asws rode it and I rode with him to his^-asws house. He^-asws descended and I bade him^-asws farewell and I left to go to my house. And there was a Shia teacher for my children, from the people of knowledge and merit, and it was a habit of mine to present him at the meal. He was present during that, and we flowed the discussion, and what had transpired from the riding of Al-Mutawakkil and Al-Fat’h and the walking by the nobles and the ones with worth in front of them both.

وَ ذَكَرْتُ لَهُ مَا شَاهَدْتُهُ مِنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ ع وَ مَا سَمِعْتُهُ مِنْ قَوْلِهِ مَا نَاقَةُ صَالِحٍ عِنْدَ اللَّهِ بِأَعْظَمَ قَدْراً مِنِّي وَ كَانَ الْمُؤَدِّبُ يَأْكُلُ مَعِي فَرَفَعَ يَدَهُ وَ قَالَ بِاللَّهِ إِنَّكَ سَمِعْتَ هَذَا اللَّفْظَ مِنْهُ فَقُلْتُ لَهُ وَ اللَّهِ إِنِّي سَمِعْتُهُ يَقُولُهُ

And I mentioned to him what I had witnessed from Abu Al-Hassan Ali^-asws Bin Muhammad^-asws and I had heard from his^-asws words: ‘The she-camel of Salih^-as was not of mightier worth in the Presence of Allah^-azwj than me^-asws’. And the teacher was eating with me. He raised his hand and said: ‘By Allah^-azwj! You heard these words from him^-asws?’ I said to him, ‘By Allah^-azwj! I heard him^-asws saying it’.

فَقَالَ لِي اعْلَمْ أَنَّ الْمُتَوَكِّلَ لَا يَبْقَى فِي مَمْلَكَتِهِ أَكْثَرَ مِنْ ثَلَاثَةِ أَيَّامٍ وَ يَهْلِكُ فَانْظُرْ فِي أَمْرِكَ وَ أَحْرِزْ مَا تُرِيدُ إِحْرَازَهُ وَ تَأَهَّبْ لِأَمْرِكَ كَيْ لَا يَفْجَأَكُمْ هَلَاكُ هَذَا الرَّجُلِ فَتَهْلِكَ أَمْوَالُكُمْ بِحَادِثَةٍ تُحْدَثُ أَوْ سَبَبٍ يَجْرِي

He said to me, ‘Know that Al-Mutawakkil will not remain in his kingdom for more than three days, and he will die, therefore look into your affairs and protect whatever you want to protect and prepare for your affairs lest you don’t get surprised by the death of this man, so your wealth would be destroyed by the occurring event, of a flowing cause’.

فَقُلْتُ لَهُ مِنْ أَيْنَ لَكَ ذَلِكَ فَقَالَ لِي أَ مَا قَرَأْتَ الْقُرْآنَ فِي قِصَّةِ النَّاقَةِ وَ قَوْلَهُ تَعَالَى‏ تَمَتَّعُوا فِي دارِكُمْ ثَلاثَةَ أَيَّامٍ ذلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ‏ وَ لَا يَجُوزُ أَنْ تُبْطِلَ قَوْلَ الْإِمَامِ

I said to him, ‘From where is that for you?’ He said, ‘For me is that I read the Quran in the story of the she-camel and Words of the Exalted: ‘Enjoy yourselves in your houses for three days, that is a Promise not to be belied’ [11:65], and it is not allowed that the word of the Imam^-asws be nullified’.

قَالَ زَرَافَةُ فَوَ اللَّهِ مَا جَاءَ الْيَوْمُ الثَّالِثُ حَتَّى هَجَمَ الْمُنْتَصِرُ وَ مَعَهُ بغاء وَ وَصِيفٌ وَ الْأَتْرَاكُ عَلَى الْمُتَوَكِّلِ فَقَتَلُوهُ وَ قَطَعُوهُ وَ الْفَتْحَ بْنَ خَاقَانَ جَمِيعاً قِطَعاً حَتَّى لَمْ يُعْرَفْ أَحَدُهُمَا مِنَ الْآخَرِ وَ أَزَالَ اللَّهُ نِعْمَتَهُ وَ مَمْلَكَتَهُ

Zarafa said, ‘By Allah^-azwj! The third day did not come until Al-Muntasir, and with him was Bugha, and servants, and the Turks, attacked upon Al-Mutawakkil. They killed him and cut him and Al-Fat’h Bin Khaqan (into pieces) together, to the extent one of them could not be recognised from the other, and Allah^-azwj Removed his bounties and his kingdom.

فَلَقِيتُ الْإِمَامَ أَبَا الْحَسَنِ ع بَعْدَ ذَلِكَ وَ عَرَّفْتُهُ مَا جَرَى مَعَ الْمُؤَدِّبِ وَ مَا قَالَهُ فَقَالَ صَدَقَ إِنَّهُ لَمَّا بَلَغَ مِنِّي الْجَهْدُ رَجَعْتُ إِلَى كُنُوزٍ نَتَوَارَثُهَا مِنْ آبَائِنَا هِيَ أَعَزُّ مِنَ الْحُصُونِ وَ السِّلَاحِ وَ الْجُنَنِ وَ هُوَ دُعَاءُ الْمَظْلُومِ عَلَى الظَّالِمِ فَدَعَوْتُ بِهِ عَلَيْهِ فَأَهْلَكَهُ اللَّهُ

I met the Imam^-asws Abu Al-Hassan^-asws after that and let him^-asws know what had flowed with the teacher and what he had said. He^-asws said: ‘He spoke the truth. When the efforts (tiredness) reached from me^-asws, I^-asws resorted to the treasures we^-asws had inherited from our^-asws forefathers^-asws. It is the mightiest of the fortresses and the weapons, and the shields, and it is a supplication by the oppressed against the oppressors. I^-asws supplicated with it against him and Allah^-azwj Destroyed him’.

فَقُلْتُ يَا سَيِّدِي إِنْ‏ رَأَيْتَ أَنْ تُعَلِّمَنِيهِ فَعَلَّمَنِيهِ إِلَى آخِرِ مَا أَوْرَدْتُهُ فِي كِتَابِ الدُّعَاءِ.

I said, O my Master^-asws! If you^-asws deem fit, you^-asws could teach it to me’. He^-asws taught it. – up to the end of what I (Majlisi) shall be referring it in the book of supplications’’.[93]

7- ع، علل الشرائع ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ الْمَوْصِلِيِّ عَنِ الصَّقْرِ بْنِ أَبِي دُلَفَ الْكَرْخِيِّ قَالَ: لَمَّا حَمَلَ الْمُتَوَكِّلُ سَيِّدَنَا أَبَا الْحَسَنِ الْعَسْكَرِيَّ ع جِئْتُ أَسْأَلُ عَنْ خَبَرِهِ قَالَ فَنَظَرَ إِلَيَّ الزَّرَافِيُّ وَ كَانَ حَاجِباً لِلْمُتَوَكِّلِ فَأَمَرَ أَنْ أُدْخَلَ إِلَيْهِ فَأُدْخِلْتُ إِلَيْهِ فَقَالَ يَا صَقْرُ مَا شَأْنُكَ فَقُلْتُ خَيْرٌ أَيُّهَا الْأُسْتَاذُ فَقَالَ اقْعُدْ فَأَخَذَنِي مَا تَقَدَّمَ وَ مَا تَأَخَّرَ وَ قُلْتُ أَخْطَأْتُ فِي الْمَجِي‏ءِ

(The books) ‘Ilal Al Sharaie’, (and) ‘Al Khisal’ – Ibn Al-Mutawakkil, from Ali Bin Ibrahim, from Abdullah Bin Ahmad Al Mowsily, from Al Saqr Bin Abu Dulaf Al Karkhy who said,

‘When Al-Mutawakkil carried our Master^-asws Abu Al-Hassan Al-Askari^-asws, I came to ask about his^-asws news. Al Zarafy looked at me, and he was a guard of Al-Mutawakkil. He ordered to let me enter to see him. I entered to see him (the guard). He said: ‘O Saqr! What is your concern?’ I said, ‘Good, O teacher!’ He said: ‘Be seated!’ It seized me, whatever I had send forward and whatever I had delayed, and I said, ‘I have mistaken in coming’.

قَالَ فَوَحَى النَّاسَ عَنْهُ ثُمَّ قَالَ لِي مَا شَأْنُكَ وَ فِيمَ جِئْتَ قُلْتُ لِخَيْرٍ مَا فَقَالَ لَعَلَّكَ تَسْأَلُ عَنْ خَبَرِ مَوْلَاكَ فَقُلْتُ لَهُ وَ مَنْ مَوْلَايَ مَوْلَايَ أَمِيرُ الْمُؤْمِنِينَ فَقَالَ اسْكُتْ مَوْلَاكَ هُوَ الْحَقُّ فَلَا تَحْتَشِمْنِي فَإِنِّي عَلَى مَذْهَبِكَ فَقُلْتُ الْحَمْدُ لِلَّهِ

He (the narrator) said, ‘The people lightened away from him. Then he said to me, ‘What is your concern, and regarding who have you come?’ I said, ‘For good is what (I have come for)’. He said, ‘Perhaps you want to ask about the news of your Master^-asws’. I said, ‘And who is my Master? My master is commander of the faithful’. He said, ‘Be quiet! Your Master^-asws, he^-asws is the truth, so do not be modest to me, for I am upon your doctrine’. I said, ‘The Praise is for Allah^-azwj!’

قَالَ أَ تُحِبُّ أَنْ تَرَاهُ قُلْتُ نَعَمْ قَالَ اجْلِسْ حَتَّى يَخْرُجَ صَاحِبُ الْبَرِيدِ مِنْ عِنْدِهِ

He said, ‘Would you like to see him^-asws?’ I said, ‘Yes’. He said, ‘Be seated until the postman comes out from his^-asws presence’.

قَالَ فَجَلَسْتُ فَلَمَّا خَرَجَ قَالَ لِغُلَامٍ لَهُ خُذْ بِيَدِ الصَّقْرِ وَ أَدْخِلْهُ إِلَى الْحُجْرَةِ الَّتِي فِيهَا الْعَلَوِيُّ الْمَحْبُوسُ وَ خَلِّ بَيْنَهُ وَ بَيْنَهُ

He (the narrator) said, ‘I sat down. When he came out, he said to a slave of his, ‘Hold the hand of Al Saqr and enter him into the chamber in which is the Alawite, the prisoner, and vacate between him and him^-asws’.

قَالَ فَأَدْخَلَنِي إِلَى الْحُجْرَةِ وَ أَوْمَأَ إِلَى بَيْتٍ فَدَخَلْتُ فَإِذَا هُوَ جَالِسٌ عَلَى صَدْرِ حَصِيرٍ وَ بِحِذَاهُ قَبْرٌ مَحْفُورٌ

He (the narrator) said, ‘He entered me into the chamber and gestured towards a room. I entered, and there he^-asws was, seated upon the middle of a straw mat and parallel to him^-asws was a pre-dug grave.

قَالَ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ ثُمَّ أَمَرَنِي بِالْجُلُوسِ ثُمَّ قَالَ لِي يَا صَقْرُ مَا أَتَى بِكَ قُلْتُ سَيِّدِي جِئْتُ أَتَعَرَّفُ خَبَرَكَ

He (the narrator) said, ‘I greeted unto him^-asws. He^-asws responded to me, then instructed me with being seated. Then he^-asws said to me; ‘O Saqr! What have you come for?’ I said, ‘My Master^-asws! I have come to know your^-asws news’.

قَالَ ثُمَّ نَظَرْتُ إِلَى الْقَبْرِ فَبَكَيْتُ فَنَظَرَ إِلَيَّ فَقَالَ يَا صَقْرُ لَا عَلَيْكَ لَنْ يَصِلُوا إِلَيْنَا بِسُوءٍ الْآنَ فَقُلْتُ الْحَمْدُ لِلَّهِ ثُمَّ قُلْتُ يَا سَيِّدِي حَدِيثٌ يُرْوَى عَنِ النَّبِيِّ ص لَا أَعْرِفُ مَعْنَاهُ قَالَ وَ مَا هُوَ

He (the narrator) sad, ‘Then I looked at the grave, and I cried. He^-asws looked at me and said: ‘O Saqr! Do not (take it) upon you! They will never arrive to us^-asws with evil, now’. I said, ‘The Praise is for Allah^-azwj!’ Then I said, ‘O my Master^-asws! There is a Hadeeth being reported from the Prophet^-saww, I do not understand its meaning’. He^-asws said: ‘And what is it?’

فَقُلْتُ قَوْلُهُ ص لَا تُعَادُوا الْأَيَّامَ فَتُعَادِيَكُمْ مَا مَعْنَاهُ

I said, ‘His^-azwj words: ‘Do not be inimical to the days, for they would be inimical to you all’. What is its meaning?’

فَقَالَ نَعَمْ الْأَيَّامُ نَحْنُ مَا قَامَتِ السَّمَاوَاتُ وَ الْأَرْضُ فَالسَّبْتُ اسْمُ رَسُولِ اللَّهِ ص وَ الْأَحَدُ كِنَايَةٌ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع وَ الْإِثْنَيْنِ الْحَسَنُ وَ الْحُسَيْنُ وَ الثَّلَاثَاءُ عَلِيُّ بْنُ الْحُسَيْنِ وَ مُحَمَّدُ بْنُ عَلِيٍّ وَ جَعْفَرُ بْنُ مُحَمَّدٍ

He^-asws said: ‘Yes. The days are us^-asws, for as long as the skies and the earth stand. The Saturday is a name of Rasool-Allah^-saww, and the Sunday (Ahad – one) is a metaphor about Amir Al Momineen^-asws, and the Monday (Isnayn – two) are Al-Hassan^-asws and Al-Husayn^-asws, and the Tuesday (Salasa – three) are Ali Bin Al-Husayn^-asws, and Muhammad Bin Ali^-asws and Ja’far Bin Muhammad^-asws.

وَ الْأَرْبِعَاءُ مُوسَى بْنُ جَعْفَرٍ وَ عَلِيُّ بْنُ مُوسَى وَ مُحَمَّدُ بْنُ عَلِيٍّ وَ أَنَا وَ الْخَمِيسُ ابْنِيَ الْحَسَنُ بْنُ عَلِيٍّ

And the Wednesday (Arba’a – four) are Musa Bin Ja’far^-asws, and Ali Bin Musa^-asws, and Muhammad Bin Ali^-asws, and I^-asws. And the Thursday (Al Khamis) is my^-asws son^-asws Al-Hassan Bin Ali^-asws.

وَ الْجُمُعَةُ ابْنُ ابْنِي وَ إِلَيْهِ تُجْمَعُ عِصَابَةُ الْحَقِّ وَ هُوَ الَّذِي يَمْلَؤُهَا قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ ظُلْماً وَ جَوْراً فَهَذَا مَعْنَى الْأَيَّامِ فَلَا تُعَادُوهُمْ فِي الدُّنْيَا فَيُعَادُوكُمْ فِي الْآخِرَةِ

And the Friday (Jummah) is my^-asws son^-asws, and to him^-asws would gather the parties of truth, and he^-asws is the one^-asws who will fill the earth with equity and justice like what it would have been filled with injustice and tyranny. So this is the meaning of the days, so do not be inimical to them^-asws for they^-asws would be inimical to you all in the Hereafter’.

ثُمَّ قَالَ ع وَدِّعْ وَ اخْرُجْ فَلَا آمَنُ عَلَيْكَ‏.

Then he^-asws said: ‘Bid farewell and go out, for there is no safety upon you’’.[94]

يج، الخرائج و الجرائح رَوَى أَبُو سُلَيْمَانَ عَنِ ابْنِ أُورَمَةَ قَالَ: خَرَجْتُ أَيَّامَ الْمُتَوَكِّلِ إِلَى سُرَّ مَنْ رَأَى فَدَخَلْتُ عَلَى سَعِيدٍ الْحَاجِبِ وَ دَفَعَ الْمُتَوَكِّلُ أَبَا الْحَسَنِ إِلَيْهِ لِيَقْتُلَهُ فَلَمَّا دَخَلْتُ عَلَيْهِ قَالَ أَ تُحِبُّ أَنْ تَنْظُرَ إِلَى إِلَهِكَ قُلْتُ سُبْحَانَ اللَّهِ الَّذِي‏ لا تُدْرِكُهُ الْأَبْصارُ

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Abu Suleyman, from Ibn Owrama who said,

‘During the days of Al-Mutawakkil I went out to Surmanray. I entered to see Saeed the guard and Al-Mutawakkil handed over Abu Al-Hassan^-asws to him for him to kill him^-asws. When I entered to see him, he said, ‘Would you like to look at your god?’ I said, ‘Glory be to Allah^-azwj Whom the visions cannot realise!’

قَالَ هَذَا الَّذِي تَزْعُمُونَ أَنَّهُ إِمَامُكُمْ قُلْتُ مَا أَكْرَهُ ذَلِكَ قَالَ قَدْ أُمِرْتُ بِقَتْلِهِ وَ أَنَا فَاعِلُهُ غَداً وَ عِنْدَهُ صَاحِبُ الْبَرِيدِ فَإِذَا خَرَجَ فَادْخُلْ‏ إِلَيْهِ وَ لَمْ أَلْبَثْ أَنْ خَرَجَ قَالَ ادْخُلْ

He (the narrator) said, ‘This is the one you are claiming that he^-asws is your Imam^-asws?’ I said, ‘I wouldn’t dislike (meeting) him^-asws’. He said, ‘I have been ordered with killing him^-asws and I shall be doing it tomorrow morning, and with him^-asws is the postman. So when he comes out, then you can enter to see him^-asws’. And it was not before he came out. He said, ‘Enter!’

فَدَخَلْتُ الدَّارَ الَّتِي كَانَ فِيهَا مَحْبُوساً فَإِذَا بِحِيَالِهِ قَبْرٌ يُحْفَرُ فَدَخَلْتُ وَ سَلَّمْتُ وَ بَكَيْتُ بُكَاءً شَدِيداً فَقَالَ مَا يُبْكِيكَ قُلْتُ لِمَا أَرَى قَالَ لَا تَبْكِ لِذَلِكَ لَا يَتِمُّ لَهُمْ ذَلِكَ فَسَكَنَ مَا كَانَ بِي

I entered the room in which he^-asws was imprisoned, and there in front of him^-asws there was a pre-dug grave. I entered and greeted, and I cried an intense crying. He^-asws said: ‘What makes you cry?’ I said, ‘Due to what I see’. He^-asws said: ‘Do not cry at that! That will not be completed for them’. It calmed down whatever was with me.

فَقَالَ إِنَّهُ لَا يَلْبَثُ أَكْثَرَ مِنْ يَوْمَيْنِ حَتَّى يَسْفِكَ اللَّهُ دَمَهُ وَ دَمَ صَاحِبِهِ الَّذِي رَأَيْتَهُ

He^-asws said: ‘He (Al-Mutawakkil) will not be waiting for more than two days until Allah^-azwj Sheds his blood and the blood of his companion whom you had seen’. 

قَالَ فَوَ اللَّهِ مَا مَضَى غَيْرُ يَوْمَيْنِ حَتَّى قُتِلَ فَقُلْتُ لِأَبِي الْحَسَنِ ع حَدِيثَ رَسُولِ اللَّهِ ص لَا تُعَادُوا الْأَيَّامَ فَتُعَادِيَكُمْ

He (the narrator) said, ‘By Allah^-azwj! Not more than two days passed by until he was killed. I said to Abu Al-Hassan^-asws, ‘There is a Hadeeth of Rasool-Allah^-saww: ‘Do not be inimical to the days, for they would be inimical to you all!’’

قَالَ نَعَمْ إِنَّ لِحَدِيثِ رَسُولِ اللَّهِ ص تَأْوِيلًا أَمَّا السَّبْتُ فَرَسُولُ اللَّهِ ص وَ الْأَحَدُ أَمِيرُ الْمُؤْمِنِينَ ع وَ الْإِثْنَيْنِ الْحَسَنُ وَ الْحُسَيْنُ ع وَ الثَّلَاثَاءُ عَلِيُّ بْنُ الْحُسَيْنِ وَ مُحَمَّدُ بْنُ عَلِيٍّ وَ جَعْفَرُ بْنُ مُحَمَّدٍ

He^-asws said: ‘Yes, there is an interpretation for the Hadeeth of Rasool-Allah^-saww. As for the Saturday, it is Rasool-Allah^-saww, and the Sunday (Ahad – one) is Amir Al Momineen^-asws, and the Monday (Isnayn – two) are Al-Hassan^-asws and Al-Husayn^-asws, and the Tuesday (Al-Salasa – three) are Ali^-asws Bin Al-Husayn^-asws, and Muhammad^-asws Bin Ali^-asws, and Ja’far^-asws Bin Muhammad^-asws.

وَ الْأَرْبِعَاءُ مُوسَى بْنُ جَعْفَرٍ وَ عَلِيُّ بْنُ مُوسَى وَ مُحَمَّدُ بْنُ عَلِيٍّ وَ أَنَا عَلِيُّ بْنُ مُحَمَّدٍ وَ الْخَمِيسُ ابْنِيَ الْحَسَنُ وَ الْجُمُعَةُ الْقَائِمُ مِنَّا أَهْلَ الْبَيْتِ‏.

And the Wednesday (Al-Arba’a – four) are Musa^-asws Bin Ja’far^-asws, and Ali^-asws Bin Musa^-asws, and Muhammad^-asws Bin Ali^-asws, and I^-asws Ali^-asws Bin Muhammad^-asws. And the Thursday is my^-asws son^-asws Al-Hassan^-asws. And the Friday is Al-Qaim^-asws from us^-asws, People^-asws of the Household’’.[95]

9- يج، الخرائج و الجرائح رَوَى أَبُو سَعِيدٍ سَهْلُ بْنُ زِيَادٍ قَالَ حَدَّثَنَا أَبُو الْعَبَّاسِ فَضْلُ بْنُ أَحْمَدَ بْنِ إِسْرَائِيلَ الْكَاتِبُ وَ نَحْنُ فِي دَارِهِ بِسامرة [بِسَامَرَّاءَ] فَجَرَى ذِكْرُ أَبِي الْحَسَنِ فَقَالَ: يَا أَبَا سَعِيدٍ إِنِّي أُحَدِّثُكَ بِشَيْ‏ءٍ حَدَّثَنِي بِهِ أَبِي قَالَ كُنَّا مَعَ الْمُعْتَزِّ وَ كَانَ أَبِي كَاتِبَهُ فَدَخَلْنَا الدَّارَ وَ إِذَا الْمُتَوَكِّلُ عَلَى سَرِيرِهِ قَاعِدٌ

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Abu Saeed Sahl Bin Ziyad who said,

‘It is narrated to us by Abu Al-Abbas Fazl Bin Ahmad Bin Israeel the scribe, and we were in his house as Surmanray (Samarrah). The discussion of Abu Al-Hassan^-asws flowed. He said, ‘O Abu Saeed! I shall narrate to you with something narrated to me by my father. He said, ‘We were with Al-Mu’tiz’ – and my father was his scribe – ‘We entered the house and there was Al-Mutawakkil seated upon his throne.

فَسَلَّمَ الْمُعْتَزُّ وَ وَقَفَ وَ وَقَفْتُ خَلْفَهُ وَ كَانَ عَهْدِي بِهِ إِذَا دَخَلَ رَحَّبَ بِهِ وَ يَأْمُرُ بِالْقُعُودِ فَأَطَالَ الْقِيَامَ وَ جَعَلَ يَرْفَعُ رِجْلًا وَ يَضَعُ أُخْرَى وَ هُوَ لَا يَأْذَنُ لَهُ بِالْقُعُودِ وَ نَظَرْتُ إِلَى وَجْهِهِ يَتَغَيَّرُ سَاعَةً بَعْدَ سَاعَةٍ

Al-Mu’tiz greeted and stood, and we stood behind him, and it was my pact with him, whenever he entered, he would be welcoming with him and instruct with being seated. The standing was prolonged, and he went on to raise one leg and place down the other, and he would not permit for him with sitting down, and I looked at his face changing time after time.

وَ يُقْبِلُ عَلَى الْفَتْحِ بْنِ خَاقَانَ وَ يَقُولُ هَذَا الَّذِي تَقُولُ فِيهِ مَا تَقُولُ وَ يُرَدِّدُ الْقَوْلَ وَ الْفَتْحُ مُقْبِلٌ عَلَيْهِ يُسَكِّنُهُ وَ يَقُولُ مَكْذُوبٌ عَلَيْهِ يَا أَمِيرَ الْمُؤْمِنِينَ وَ هُوَ يَتَلَظَّى وَ يَقُولُ وَ اللَّهِ لَأَقْتُلَنَّ هَذَا الْمُرَائِيَ الزِّنْدِيقَ وَ هُوَ يَدَّعِي الْكَذِبَ وَ يَطْعُنُ فِي دَوْلَتِي

And he faced towards Al-Fat’h Bin Khaqan and said, ‘This is the one you are saying regarding him what you are saying?’ And he repeated the word, and Al-Fat’h was facing towards calming him and said, ‘He is being lied upon, O commander of the faithful!’ And he was in flames and saying, ‘By Allah^-azwj! I shall kill this show-off, the atheist, and he is claiming the falsehood and taunting regarding my governance!’

ثُمَّ قَالَ جِئْنِي بِأَرْبَعَةٍ مِنَ الْخَزَرِ فَجِي‏ءَ بِهِمْ وَ دَفَعَ إِلَيْهِمْ أَرْبَعَةَ أَسْيَافٍ وَ أَمَرَهُمْ أَنْ يَرْطُنُوا بِأَلْسِنَتِهِمْ إِذَا دَخَلَ أَبُو الْحَسَنِ وَ يُقْبِلُوا عَلَيْهِ بِأَسْيَافِهِمْ فَيَخْبِطُوهُ وَ هُوَ يَقُولُ وَ اللَّهِ لَأُحْرِقَنَّهُ بَعْدَ الْقَتْلِ

Then he said, ‘Bring me four from the Khazars!’ They came with them, and he handed four swords to them, and ordered them that they should be speaking in their languages, when Abu Al-Hassan^-asws entered, and they turn to him^-asws with their swords. They kept slandering him^-asws and he (Al-Mutawakkil) was saying, ‘By Allah^-azwj! I shall incinerate him^-asws after the killing!’

وَ أَنَا مُنْتَصِبٌ قَائِمٌ خَلْفَ الْمُعْتَزِّ مِنْ وَرَاءِ السِّتْرِ فَمَا عَلِمْتُ إِلَّا بِأَبِي الْحَسَنِ قَدْ دَخَلَ وَ قَدْ بَادَرَ النَّاسُ قُدَّامَهُ وَ قَالُوا قَدْ جَاءَ وَ الْتَفَتَ فَإِذَا أَنَا بِهِ وَ شَفَتَاهُ يَتَحَرَّكَانِ وَ هُوَ غَيْرُ مَكْرُوبٍ وَ لَا جَازِعٍ

And I was standing still behind Al-Mu’tiz from behind the curtain. I did not know except that Abu Al-Hassan^-asws had entered and the people rushed in front of him^-asws and said, ‘He^-asws has come!’ And he^-asws turned, and there I was with him^-asws, and his^-asws lips were moving, and he^-asws was without distress nor panicking.

فَلَمَّا بَصُرَ بِهِ الْمُتَوَكِّلُ رَمَى بِنَفْسِهِ عَنِ السَّرِيرِ إِلَيْهِ وَ هُوَ سَبَقَهُ وَ انْكَبَّ عَلَيْهِ فَقَبَّلَ بَيْنَ عَيْنَيْهِ وَ يَدَهُ وَ سَيْفُهُ بِيَدِهِ وَ هُوَ يَقُولُ يَا سَيِّدِي يَا ابْنَ رَسُولِ اللَّهِ يَا خَيْرَ خَلْقِ اللَّهِ يَا ابْنَ عَمِّي يَا مَوْلَايَ يَا أَبَا الْحَسَنِ

When Al-Mutawakkil sighted him, he threw himself from the throne towards him^-asws, and he preceded him^-asws and devoted to him^-asws. He kissed between his^-asws eyes, and his sword was in his hand, and he was saying, ‘O my Master^-asws! O son^-asws of Rasool-Allah^-saww! O best creation of Allah^-azwj! O son^-asws of my uncle! O my Master^-asws! O Abu Al-Hassan^-asws!’

وَ أَبُو الْحَسَنِ ع يَقُولُ أُعِيذُكَ يَا أَمِيرَ الْمُؤْمِنِينَ بِاللَّهِ أَعْفِنِي‏ مِنْ هَذَا فَقَالَ مَا جَاءَ بِكَ يَا سَيِّدِي فِي هَذَا الْوَقْتِ قَالَ جَاءَنِي رَسُولُكَ فَقَالَ الْمُتَوَكِّلُ يَدْعُوكَ

And Abu Al-Hassan^-asws said: ‘I^-asws seek your Refuge with Allah^-azwj, O commander of the faithful! Excuse me^-asws from this (devotion of yours)’. He said, ‘What made you^-asws come, O my Master^-asws, at this time?’ He^-asws said: ‘Your messenger came to me^-asws. He said, ‘Al-Mutawakkil is summoning you^-asws!’’

فَقَالَ كَذَبَ ابْنُ الْفَاعِلَةِ ارْجِعْ يَا سَيِّدِي مِنْ حَيْثُ شِئْتَ يَا فَتْحُ يَا عُبَيْدَ اللَّهِ يَا مُعْتَزُّ شَيِّعُوا سَيِّدَكُمْ وَ سَيِّدِي

He said, ‘The son of ‘Al-Fa’ilah’! O my Master^-asws! Return from where you^-asws like. O Fat’h! O ubeydullah! O Mu’tiz! Escort your Master^-asws and my Master^-asws!’

فَلَمَّا بَصُرَ بِهِ الْخَزَرُ خَرُّوا سُجَّداً مُذْعِنِينَ فَلَمَّا خَرَجَ دَعَاهُمُ الْمُتَوَكِّلُ ثُمَّ أَمَرَ التَّرْجُمَانَ أَنْ يُخْبِرَهُ بِمَا يَقُولُونَ ثُمَّ قَالَ لَهُمْ لِمَ لَمْ تَفْعَلُوا مَا أُمِرْتُمْ قَالُوا شِدَّةَ هَيْبَتِهِ رَأَيْنَا حَوْلَهُ أَكْثَرَ مِنْ مِائَةِ سَيْفٍ لَمْ نَقْدِرْ أَنْ نَتَأَمَّلَهُمْ فَمَنَعَنَا ذَلِكَ عَمَّا أَمَرْتَ بِهِ وَ امْتَلَأَتْ قُلُوبُنَا مِنْ ذَلِكَ

When the Khazars sighted him^-asws, they fell in Sajdah, submissively. When he^-asws had gone out, Al-Mutawakkil called them. Then he instructed the interpreter to inform him with what they are saying. Then he said to them, ‘Why did you not do what I had ordered you to?’ They said, ‘Intense awe. We saw more than one hundred swords around him^-asws. We were not able upon fighting them, so that is what prevented us from what we had been ordered with, and our hearts were filled from that’.

فَقَالَ الْمُتَوَكِّلُ يَا فَتْحُ هَذَا صَاحِبُكَ وَ ضَحِكَ فِي وَجْهِ الْفَتْحِ وَ ضَحِكَ الْفَتْحُ فِي وَجْهِهِ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي بَيَّضَ وَجْهَهُ وَ أَنَارَ حُجَّتَهُ‏.

Al-Mutawakkil said, ‘O Fat’h! This is your companion!’ And he laughed in the face of Al-Fat’h, and Al-Fat’h laughed in his face. He said, ‘The Praise is for Allah^-azwj Who Brightened his^-asws face and Radiated his^-asws proof!’’[96]

10- شا، الإرشاد كَانَ مَوْلِدُ أَبِي الْحَسَنِ الثَّالِثِ ع بِصَرْيَا مِنْ مَدِينَةِ الرَّسُولِ ص لِلنِّصْفِ مِنْ ذِي الْحِجَّةِ سَنَةَ اثْنَتَيْ عَشْرَةَ وَ مِائَتَيْنِ وَ تُوُفِّيَ بِسُرَّ مَنْ رَأَى فِي رَجَبٍ مِنْ سَنَةِ أَرْبَعٍ وَ خَمْسِينَ وَ مِائَتَيْنِ وَ لَهُ يَوْمَئِذٍ إِحْدَى وَ أَرْبَعُونَ سَنَةً

(The book) ‘Al Irshad’ –

‘The birth of Abu Al-Hassan^-asws the 3^rd took place at Sarya from the city of Rasool^-saww, in the middle of Zil Hijjah of the year two hundred and twelve, and he^-asws expired at Surmanray during Rajab of the year two hundred and fifty-four, and on that day there four forty-one years for him.

وَ كَانَ الْمُتَوَكِّلُ قَدْ أَشْخَصَهُ مَعَ يَحْيَى بْنِ هَرْثَمَةَ بْنِ أَعْيَنَ مِنَ الْمَدِينَةِ إِلَى سُرَّ مَنْ رَأَى فَأَقَامَ بِهَا حَتَّى مَضَى لِسَبِيلِهِ وَ كَانَ مُدَّةُ إِمَامَتِهِ ثَلَاثاً وَ ثَلَاثِينَ سَنَةً وَ أُمُّهُ أُمُ‏ وَلَدٍ يُقَالُ لَهَا سُمَانَةُ.

And Al-Mutawakkil had summoned him with Yahya Bin Harsama Bin Ayn, from Al-Medina to Surmanray. He^-asws stayed at it until he^-asws passed away on his^-asws way, and the period of his^-asws Imamate was of thirty-three years, and his^-asws mother^-as was mother of the children called Sumanah^-as’’.[97]

11- عم، إعلام الورى‏ شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِ‏ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الطَّاهِرِيِّ قَالَ: مَرِضَ الْمُتَوَكِّلُ مِنْ خُرَاجٍ‏ خَرَجَ بِهِ فَأَشْرَفَ مِنْهُ عَلَى التَّلَفِ فَلَمْ يَجْسُرْ أَحَدٌ أَنْ يَمَسَّهُ بِحَدِيدَةٍ فَنَذَرَتْ أُمُّهُ إِنْ عُوفِيَ أَنْ يَحْمِلَ إِلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ ع مَالًا جَلِيلًا مِنْ مَالِهَا وَ قَالَ لَهُ الْفَتْحُ بْنُ خَاقَانَ‏ لَوْ بَعَثْتَ إِلَى هَذَا الرَّجُلِ يَعْنِي أَبَا الْحَسَنِ فَسَأَلْتَهُ فَإِنَّهُ رُبَّمَا كَانَ عِنْدَهُ صِفَةُ شَيْ‏ءٍ يُفَرِّجُ اللَّهُ بِهِ عَنْكَ

(The books) ‘I’lam Al Wara’, (and) ‘Al Irshad’ of Ibn Qawlawiya, from Al Kulayni, from Ali Bin Muhammad, from Ibrahim Bin Muhammad Al Tahiry who said,

‘Al-Mutawakkil (the Caliph) fell sick from an abscess than came out with him and faced the death due to it. No one had the boldness that he touches him with an iron (to perform surgery). His mother vowed, if he is cured, she would carry over to Abu Al-Hassan Ali^-asws Bin Muhammad^-asws, a stately portion from her wealth. And Al-Fat’h Bin Khaqan said to him, ‘If only you would send to this man (10^th Imam^-asws) and ask him^-asws, for he^-asws would not be devoid that there would happen to be in his^-asws possession a remedy for Allah^-azwj to relieve you by it’.

قَالَ ابْعَثُوا إِلَيْهِ فَمَضَى الرَّسُولُ وَ رَجَعَ فَقَالَ خُذُوا كُسْبَ الْغَنَمِ‏ فَدِيفُوهُ بِمَاءِ وَرْدٍ وَ ضَعُوهُ عَلَى الْخُرَاجِ فَإِنَّهُ نَافِعٌ بِإِذْنِ اللَّهِ فَجَعَلَ مَنْ بِحَضْرَةِ الْمُتَوَكِّلِ يَهْزَأُ مِنْ قَوْلِهِ فَقَالَ لَهُمُ الْفَتْحُ وَ مَا يَضُرُّ مِنْ تَجْرِبَةِ مَا قَالَ فَوَ اللَّهِ إِنِّي لَأَرْجُو الصَّلَاحَ بِهِ فَأُحْضِرَ الْكُسْبُ وَ دِيفَ بِمَاءِ الْوَرْدِ وَ وُضِعَ عَلَى الْخُرَاجِ فَانْفَتَحَ وَ خَرَجَ مَا كَانَ فِيهِ وَ بُشِّرَتْ أُمُّ الْمُتَوَكِّلِ بِعَافِيَتِهِ

Therefore, he sent a message to him^-asws and described his illness to him^-asws. A messenger returned to him with: ‘Take an oil extracted from a sheep’s fat mixed with rose extracts and warm it with water and place it upon it (the boil)’. When the messenger returned and informed them, they turned around mocking at his^-asws words. Al-Fat’h said to him (Al-Mutawakkil), ‘By Allah^-azwj! He^-asws is more knowing with what he^-asws said’, and he brought the oil extracts and prepared it just as he^-asws has said and placed upon it. The sleep overcame him, and he settled. Then it (the boil) split, and whatever was in it came out, and his mother was given the glad tidings of his recovery.

فَحَمَلَتْ إِلَى أَبِي الْحَسَنِ ع عَشَرَةَ آلَافِ دِينَارٍ تَحْتَ خَتْمِهَا فَاسْتَقَلَّ الْمُتَوَكِّلُ مِنْ عِلَّتِهِ‏ فَلَمَّا كَانَ بَعْدَ أَيَّامٍ سَعَى الْبَطْحَائِيُ‏ بِأَبِي الْحَسَنِ ع إِلَى الْمُتَوَكِّلِ فَقَالَ عِنْدَهُ سِلَاحٌ وَ أَمْوَالٌ فَتَقَدَّمَ الْمُتَوَكِّلُ إِلَى سَعِيدٍ الْحَاجِبِ أَنْ يَهْجُمَ لَيْلًا عَلَيْهِ وَ يَأْخُذَ مَا يَجِدُ عِنْدَهُ مِنَ الْأَمْوَالِ وَ السِّلَاحِ وَ يَحْمِلَ إِلَيْهِ

So she carried over ten thousand Dinars to him^-asws sealed with her insignia. Then he fully recovered from his illness. When it was after some days, Al-Bat’haie strived evil with Abu Al-Hassan^-asws to Al-Mutawakkil. He said, ‘In his^-asws possession there are weapons and wealth’. Al-Mutawakkil ordered Saeed the guard to raid upon him^-asws at night and seized whatever is found with him^-asws, from the wealth and the weapons, and carry it over to him.

هو أبو عبد اللّه محمّد بن القاسم بن الحسن بن زيد بن الحسن بن أمير المؤمنين عليهما السلام، و هو و أبوه و جده كانوا مظاهرين لبني العباس على سائر أولاد أبى طالب.

Note: (Al-Bat’haie) – He is Abu Abdullah Muhammad Bin Al-Qasim Bin Al-Hassan Bin Zayd son of Al-Hassan^-asws Bin Amir Al Momineen^-asws, and he, and his father, and his grandfather were supporters of the Abbasids over rest of the children of Abu Talib^-as.

قال في عمدة الطالب: كان الحسن بن زيد أمير المدينة من قبل المنصور الدوانيقي و كان مظاهرا لبني العباس على بنى عمه الحسن المثنى، و هو أول من لبس السواد من العلويين

He said in ‘Amdah Al Talib’ – Al-Hassan Bin Zayd was a governor of Al-Medina from the direction of Al-Mansour Al-Dawaneeqi, and he was a supporter of the Abbasid over the clan of his uncle Al-Hassan Al-Musanna, and he was the first one from the Alawites to wear the black (clothes).

فَقَالَ إِبْرَاهِيمُ بْنُ مُحَمَّدٍ قَالَ لِي سَعِيدٌ الْحَاجِبُ صِرْتُ إِلَى دَارِ أَبِي الْحَسَنِ ع بِاللَّيْلِ وَ مَعِي سُلَّمٌ فَصَعِدْتُ مِنْهُ إِلَى السَّطْحِ وَ نَزَلْتُ مِنَ الدَّرَجَةِ إِلَى بَعْضِهَا فِي الظُّلْمَةِ فَلَمْ أَدْرِ كَيْفَ أَصِلُ إِلَى الدَّارِ فَنَادَانِي أَبُو الْحَسَنِ ع مِنَ الدَّارِ يَا سَعِيدُ مَكَانَكَ حَتَّى يَأْتُوكَ بِشَمْعَةٍ

Ibrahim Bin Muhammad said, ‘Saeed the guard said to me, ‘Go to the house of Abu Al-Hassan^-asws at night!’ And there was a ladder with me. I climbed upon it to the roof and descended from the steps to part of it in the darkness. I did not know how to arrive to the house. Abu Al-Hassan^-asws called out to me from the house: ‘O Saeed! Stay in your place until they come to you with a candle!’

فَلَمْ أَلْبَثْ أَنْ أَتَوْنِي بِشَمْعَةٍ فَنَزَلْتُ فَوَجَدْتُ عَلَيْهِ جُبَّةً مِنْ صُوفٍ وَ قَلَنْسُوَةً مِنْهَا وَ سَجَّادَتُهُ عَلَى حَصِيرٍ بَيْنَ يَدَيْهِ وَ هُوَ مُقْبِلٌ عَلَى الْقِبْلَةِ فَقَالَ لِي دُونَكَ بِالْبُيُوتِ

It was not long before they came to me with a candle. I descended. I found upon him^-asws being a woollen coat and a cap from it, and there was a prostration (Mohr) upon a straw mat in front of him^-asws, and he^-asws facing towards the Qiblah. He^-asws said to me: ‘You can go into the rooms!’

فَدَخَلْتُهَا وَ فَتَّشْتُهَا فَلَمْ أَجِدْ فِيهَا شَيْئاً وَ وَجَدْتُ الْبَدْرَةَ مَخْتُومَةً بِخَاتَمِ أُمِّ الْمُتَوَكِّلِ وَ كِيساً مَخْتُوماً مَعَهَا

I entered these and searched, but I could not find anything therein, and I found the moneybag sealed by the seal of the mother of Al-Mutawakkil, and a sealed bag with it.

فَقَالَ أَبُو الْحَسَنِ ع دُونَكَ الْمُصَلَّى فَرَفَعْتُ فَوَجَدْتُ سَيْفاً فِي جَفْنٍ غَيْرِ مَلْبُوسٍ فَأَخَذْتُ ذَلِكَ وَ صِرْتُ إِلَيْهِ فَلَمَّا نَظَرَ إِلَى خَاتَمِ أُمِّهِ عَلَى الْبَدْرَةِ بَعَثَ إِلَيْهَا فَخَرَجَتْ إِلَيْهِ فَسَأَلَهَا عَنِ الْبَدْرَةِ

Abu Al-Hassan^-asws said: ‘Here is the prayer mat!’ I raised it and found a sword in an unused sheath. I took that and came to him (Al-Mutawakkil). When he looked at the seal of his mother upon the moneybag, he sent for her. She came out to him. He asked her about the moneybag.

فَأَخْبَرَنِي بَعْضُ خَدَمِ الْخَاصَّةِ أَنَّهَا قَالَتْ لَهُ كُنْتُ نَذَرْتُ فِي عِلَّتِكَ إِنْ عُوفِيتَ أَنْ أَحْمِلَ إِلَيْهِ مِنْ مَالِي عَشَرَةَ آلَافِ دِينَارٍ فَحَمَلْتُهَا إِلَيْهِ وَ هَذَا خَاتَمُكَ عَلَى الْكِيسِ مَا حَرَّكَهَا وَ فَتَحَ الْكِيسَ الْآخَرَ وَ كَانَ فِيهِ أَرْبَعُمِائَةِ دِينَارٍ فَأَمَرَ أَنْ يُضَمَّ إِلَى الْبَدْرَةِ بَدْرَةً أُخْرَى وَ قَالَ لِيَ احْمِلْ ذَلِكَ إِلَى أَبِي الْحَسَنِ وَ ارْدُدْ عَلَيْهِ السَّيْفَ وَ الْكِيسَ بِمَا فِيهِ

One of the special servants informed me that she said to him, ‘I have vowed during your illness that if you were to recover, I shall carry to him^-asws ten thousand Dinars from my wealth. So I carried it to him^-asws, and this is your seal upon the bag, not having been moved’. And he opened the other bag, and there were four hundred Dinars in it. He ordered it to be joined to the moneybag, the other moneybag and said to me to carry that (back) to Abu Al-Hassan^-asws and return to him^-asws the sword and then gave with whatever is in it.

فَحَمَلْتُ ذَلِكَ إِلَيْهِ وَ اسْتَحْيَيْتُ مِنْهُ وَ قُلْتُ يَا سَيِّدِي عَزَّ عَلَيَّ بِدُخُولِ دَارِكَ بِغَيْرِ إِذْنِكَ وَ لَكِنِّي مَأْمُورٌ بِهِ فَقَالَ لِي‏ سَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ‏.

I carried that to him and was embarrassed from him^-asws and I said, ‘O my Master^-asws! It was hurtful upon me entering your^-asws house without your^-asws permission, but I had been ordered with it. He^-asws said to me: And they shall come to know, those who are being unjust, which overturning they would be Overturned with [26:227]’’.[98]

12- شا، الإرشاد كَانَ سَبَبُ شُخُوصِ أَبِي الْحَسَنِ ع مِنَ الْمَدِينَةِ إِلَى سُرَّ مَنْ رَأَى أَنَّ عَبْدَ اللَّهِ بْنَ مُحَمَّدٍ كَانَ يَتَوَلَّى الْحَرْبَ وَ الصَّلَاةَ فِي مَدِينَةِ الرَّسُولِ ص فَسَعَى بِأَبِي الْحَسَنِ إِلَى الْمُتَوَكِّلِ وَ كَانَ يَقْصِدُهُ بِالْأَذَى وَ بَلَغَ أَبَا الْحَسَنِ ع سِعَايَتُهُ بِهِ فَكَتَبَ إِلَى الْمُتَوَكِّلِ يَذْكُرُ تَحَامُلَ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَلَيْهِ وَ كَذَّبَهُ فِيمَا سَعَى بِهِ

(The book) ‘Al Irshad’ –

‘The reason for the summoning of Abu Al-Hassan^-asws from Al-Medina to Surmanray was that Abdulah Bin Muhammad was in charge of the war and the Salat in the city of Rasool^-saww. He slandered Abu Al-Hassan^-asws to Al-Mutawakkil, and he used to aim for him with the harming, and his slandering him^-asws reached Abu Al-Hassan^-asws. He^-asws wrote to Al-Mutawakkil mentioning the prejudices of Abdullah Bin Muhammad against him^-asws, and his lies among what he had slandered him^-asws with.

فَتَقَدَّمَ الْمُتَوَكِّلُ بِإِجَابَتِهِ عَنْ كِتَابِهِ وَ دُعَائِهِ فِيهِ إِلَى حُضُورِ الْعَسْكَرِ عَلَى جَمِيلٍ مِنَ الْفِعْلِ وَ الْقَوْلِ فَخَرَجَتْ نُسْخَةُ الْكِتَابِ وَ هِيَ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ أَمَّا بَعْدُ فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ عَارِفٌ بِقَدْرِكَ رَاعٍ لِقَرَابَتِكَ مُوجِبٌ لِحَقِّكَ مُؤْثِرٌ مِنَ الْأُمُورِ فِيكَ وَ فِي أَهْلِ بَيْتِكَ مَا يُصْلِحُ اللَّهُ بِهِ حَالَكَ وَ حَالَهُمْ وَ يُثَبِّتُ بِهِ مِنْ عِزِّكَ وَ عِزِّهِمْ وَ يُدْخِلُ الْأَمْنَ عَلَيْكَ وَ عَلَيْهِمْ يَبْتَغِي بِذَلِكَ رِضَا رَبِّهِ وَ أَدَاءَ مَا فَرَضَ عَلَيْهِ فِيكَ وَ فِيهِمْ

Al-Mutawakkil forwarded his answer to his^-asws letter, and his^-asws claims in it to the presence of Al-Askar upon beautiful deeds and words. A copy of the letter came out, and it is: – In the Name of Allah^-azwj the Beneficent, the Merciful. As for after, Commander of the faithful is a knower of your^-asws worth, caring of your kinship, answering to your^-asws rights, giving preference to the matters regarding you^-asws and regarding the people of your^-asws household, what Allah^-azwj would Better your^-asws situation with, and their situation, and affirm your^-asws honour with it, and enter the security upon you^-asws and them, seeking by that the Pleasure of his Lord^-azwj and fulfilment of what He^-azwj has Obligated upon him regarding you^-asws and them.

فَقَدْ رَأَى أَمِيرُ الْمُؤْمِنِينَ صَرْفَ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَمَّا كَانَ يَتَوَلَّى مِنَ الْحَرْبِ وَ الصَّلَاةِ بِمَدِينَةِ الرَّسُولِ إِذْ كَانَ عَلَى مَا ذَكَرْتَ مِنْ جَهَالَتِهِ بِحَقِّكَ وَ اسْتِخْفَافِهِ بِقَدْرِكَ وَ عِنْدَ مَا قَرَفَكَ بِهِ وَ نَسَبَكَ إِلَيْهِ مِنَ الْأَمْرِ الَّذِي قَدْ عَلِمَ أَمِيرُ الْمُؤْمِنِينَ بَرَاءَتَكَ‏ مِنْهُ وَ صِدْقَ نِيَّتِكَ فِي بِرِّكَ وَ قَوْلِكَ- وَ أَنَّكَ لَمْ تُؤَهِّلْ نَفْسَكَ لِمَا قُرِفْتَ بِطَلَبِهِ

Commander of the faithful has viewed to change Abdullah Bin Muhammad away from what he had been in charge of, from the war and the Salat in the city of the Rasool^-saww, when he was upon what you^-asws have mentioned, from his ignoring your^-asws rights and taking lightly with your^-asws worth, and what he has offended you^-asws with, and your^-asws having attributed the matter to him which commander of the faithful has known of your^-asws view, and sincerity of your^-asws intention regarding your^-asws righteousness and your^-asws word, and you^-asws will not qualify yourself^-asws for what you^-asws have been offended with, byt seeking it.

وَ قَدْ وَلَّى أَمِيرُ الْمُؤْمِنِينَ مَا كَانَ يَلِي مِنْ ذَلِكَ مُحَمَّدَ بْنَ الْفَضْلِ وَ أَمَرَهُ بِإِكْرَامِكَ وَ تَبْجِيلِكَ وَ الِانْتِهَاءِ إِلَى أَمْرِكَ وَ رَأْيِكَ وَ التَّقَرُّبِ إِلَى اللَّهِ وَ إِلَى أَمِيرِ الْمُؤْمِنِينَ بِذَلِكَ وَ أَمِيرُ الْمُؤْمِنِينَ مُشْتَاقٌ إِلَيْكَ يُحِبُّ إِحْدَاثَ الْعَهْدِ بِكَ وَ النَّظَرَ إِلَى وَجْهِكَ

And commander of the faithful is placing Muhammad Bin Al-Fazl in charge of that and orders him with honouring you^-asws, and revere you and end up to your^-asws instructions and your^-asws views and draw closer to Allah^-azwj and to commander of the faithful by (doing) that, and commander of the faithful is yearning for you^-asws. He would love to renew the pact with you^-asws and looking at your^-asws face.

فَإِنْ نَشِطْتَ لِزِيَارَتِهِ وَ الْمُقَامِ قِبَلَهُ مَا أَحْبَبْتَ شَخَصْتَ وَ مَنِ اخْتَرْتَ مِنْ أَهْلِ بَيْتِكَ وَ مَوَالِيكَ وَ حَشَمِكَ عَلَى مُهْلَةٍ وَ طُمَأْنِينَةٍ تَرْحَلُ إِذَا شِئْتَ وَ تَنْزِلُ إِذَا شِئْتَ وَ تَسِيرُ كَيْفَ شِئْتَ

If you^-asws were to activate to visit him and the staying before him, what I would love is your^-asws coming, and the ones you^-asws choose from your^-asws family, and your^-asws friends, and your^-asws servants upon an opportunity and reassurance. You^-asws can depart whenever you^-asws so desire to, and descend whenever you^-asws so desire, and travel however you desire.

فَإِنْ أَحْبَبْتَ أَنْ يَكُونَ يَحْيَى بْنُ هَرْثَمَةَ مَوْلَى أَمِيرِ الْمُؤْمِنِينَ وَ مَنْ مَعَهُ مِنَ الْجُنْدِ يَرْحَلُونَ بِرَحِيلِكَ يَسِيرُونَ بِمَسِيرِكَ فَالْأَمْرُ فِي ذَلِكَ إِلَيْكَ وَ قَدْ تَقَدَّمْنَا إِلَيْهِ بِطَاعَتِكَ فَاسْتَخِرِ اللَّهَ حَتَّى تُوَافِيَ أَمِيرَ الْمُؤْمِنِينَ

If you^-asws like for Yahya Bin Harsama, slave of commander of the faithful, and the ones from the soldiers to be departing with your^-asws departure, and travelling with your^-asws travel, so the matter regarding that is up to you^-asws, and we have already forwarded to him with obeying you^-asws. So seek the Choice of Allah^-azwj until you^-asws arrive to commander of the faithful.

فَمَا أَحَدٌ مِنْ إِخْوَتِهِ وَ وُلْدِهِ وَ أَهْلِ بَيْتِهِ وَ خَاصَّتِهِ أَلْطَفَ مِنْهُ مَنْزِلَةً وَ لَا أَحْمَدَ لَهُ أُثْرَةً وَ لَا هُوَ لَهُمْ أَنْظَرَ وَ عَلَيْهِمْ أَشْفَقَ وَ بِهِمْ أَبَرَّ وَ إِلَيْهِمْ أَسْكَنَ مِنْهُ إِلَيْكَ

There is no one from his brothers, and his sons, and his family members, and his special ones, kinder in status than him, nor praising to him in effects, nor is he more looking to them and upon them more compassionate, and more righteous with them and to them more tranquil than him to you^-asws.

وَ السَّلَامُ عَلَيْكَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ وَ كَتَبَ إِبْرَاهِيمُ بْنُ الْعَبَّاسِ‏ فِي جُمَادَى الْأُخْرَى سَنَةَ ثَلَاثٍ وَ أَرْبَعِينَ وَ مِائَتَيْنِ

And the greetings be upon you^-asws, and Mercy of Allah^-azwj and His^-azwj Blessings. And it is written by Ibrahim Bin Al-Abbas in Jumadi Al-Akhar of the year two hundred and forty-three’.

فَلَمَّا وَصَلَ الْكِتَابُ إِلَى أَبِي الْحَسَنِ ع تَجَهَّزَ لِلرَّحِيلِ- وَ خَرَجَ مَعَهُ‏ يَحْيَى بْنُ هَرْثَمَةَ حَتَّى وَصَلَ سُرَّمَنْ‏رَأَى فَلَمَّا وَصَلَ إِلَيْهَا تَقَدَّمَ الْمُتَوَكِّلُ بِأَنْ يُحْجَبَ عَنْهُ فِي يَوْمِهِ فَنَزَلَ فِي خَانٍ يُقَالُ لَهُ خَانُ الصَّعَالِيكِ وَ أَقَامَ بِهِ يَوْمَهُ ثُمَّ تَقَدَّمَ الْمُتَوَكِّلُ بِإِفْرَادِ دَارٍ لَهُ فَانْتَقَلَ إِلَيْهَا.

When the letter arrived to Abu Al-Hassan^-asws, he^-asws prepared for the departure, and Yahya Bin Harsama went out with him^-asws until he^-asws arrived at Surmanray. When he^-asws arrived to it, Al-Mutawakkil went ahead by veiling from him^-asws during his^-asws day. He^-asws was lodged in an inn called ‘The inn for tramps’, and he^-asws stayed at it for his^-asws day. Then Al-Mutawakkil went ahead with setting aside a house for him^-asws, and he^-asws transferred to it’’.[99]

قال سبط ابن الجوزى في التذكرة ص 202: قال علماء السير: و انما اشخصه المتوكل من مدينة رسول اللّه الى بغداد، لان المتوكل كان يبغض عليا و دريته،

Notes: Sibt Ibn Al-Jowzy said in ‘Al-Tazkira’ P 202. The scholars of biography said, ‘And rather his^-asws summoning by Al-Mutawakkil from the city of Rasool-Allah^-saww to Baghdad was because Al-Mutawakkil used to hate Ali^-asws and his^-asws knowledge.

فبلغه مقام على بالمدينة، و ميل الناس إليه، فخاف منه، فدعا يحيى بن هرثمة، و قال: اذهب الى المدينة، و انظر في حاله و أشخصه الينا.

It reached him of his^-asws position at Al-Medina, and the inclining of the people towards him^-asws. So he feared from him^-asws. He called Yahya Bin Harsama and said, ‘Go to Al-Medina and look into his^-asws situation and bring him^-asws to us!’

قال يحيى: فذهبت الى المدينة، فلما دخلتها ضج أهلها ضجيجا عظيما ما سمع الناس بمثله خوفا على على- عليه السلام- و قامت الدنيا على ساق، لانه كان محسنا اليهم ملازما للمسجد، لم يكن عنده ميل الى الدنيا.

Yahya said, ‘I went to Al-Medina. When I had entered it, its people clamoured with a mighty clamour, the people had not heard the like of it, out of fear upon Ali^-asws, and the world stood upon a leg (edge), because he^-asws had been a good doer to them, adhering to the Masjid. There did not happen with him^-asws, inclination towards the world.

قال يحيى: فجعلت أسكنهم و أحلف لهم: أنى لم أؤمر فيه بمكروه، و أنّه لا بأس عليه، ثمّ فتشت منزله، فلم أجد فيه إلا مصاحف و أدعية و كتب العلم، فعظم في عينى و توليت خدمته بنفسى، و أحسنت عشرته.

Yahya said, ‘I went on to claim them and swear to them, ‘I have not been ordered regarding him^-asws with any abhorrence, and there will be no problem upon him^-asws!’ Then I searched his^-asws house but could not find in it except (copies of) Quran, and supplication, and books of knowledge. He^-asws became mighty in my eyes and I took charge of serving him^-asws by myself and was good in his^-asws companionship.

فلما قدمت به بغداد بدأت باسحاق بن إبراهيم الطاهرى- و كان واليا على بغداد فقال لي: يا يحيى! ان هذا الرجل قد ولده رسول اللّه، و المتوكل من تعلم، فان حرضته عليه قتله. و كان رسول اللّه خصمك يوم القيامة،

When I arrived with him^-asws to Baghdaad, I began with Is’haq Bin Ibrahim Al-Tahiri, and he was a governor upon Baghdad. He said to me, ‘O Yahya! This is a man Rasool-Allah^-saww has begotten, and Al-Mutawakkil is someone you know if you were to present him^-asws to him, he would kill him^-asws, and Rasool-Allah^-saww would be your disputant on the Day of Qiyamah’.

فقلت له: و اللّه ما وقفت منه الا على كل أمر جميل.

I said to him, ‘By Allah^-azwj! I will not pause upon him^-asws except upon every beautiful matter’.

ثمّ صرت به الى سرمن‏رأى فبدأت بوصيف التركى فأخبرته بوصوله، فقال: و اللّه لئن سقط منه شعرة لا يطالب بها إلا سواك، فتعجبت كيف وافق قوله قول إسحاق.

Then I came with him to Surmanray. I began with a Turkish servant and informed him with his^-asws arrival. He said, ‘By Allah^-azwj! If a single hair were to drop from him^-asws, I will not seek (retaliation) for it except you!’ I was surprised how his word was in accordance with the word of Is’haq.

فلما دخلت على المتوكل سألنى عنه فأخبرته بحسن سيرته و سلامة طريقه و ورعه و زهادته و انى فتشت داره فلم أجد فيها غير المصاحف و كتب العلم، و ان أهل المدينة خافوا عليه.

When I entered to see Al-Mutawakkil, he asked me about him^-asws. I informed him with his^-asws excellent conduct, and safety of his^-asws way, and his^-asws devoutness, and his^-asws ascetism, and I had searched his^-asws house but could not find in it apart from the (copies of) the Quran and books of knowledge, and the people of Al-Medina had feared upon him^-asws.

فأكرمه المتوكل، و أحسن جائزته، و أجزل بره، و أنزله معه سرمن‏رأى.

Al-Mutawakkil honoured him^-asws, and gave his^-asws good award, and plenty of acts of righteousness, and lodged him^-asws with him at Surmanray.

أَخْبَرَنِي أَبُو الْقَاسِمِ جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ صَالِحِ بْنِ سَعِيدٍ قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ ع يَوْمَ وُرُودِهِ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فِي كُلِّ الْأُمُورِ أَرَادُوا إِطْفَاءَ نُورِكَ وَ التَّقْصِيرَ بِكَ حَتَّى أَنْزَلُوكَ هَذَا الْمَكَانَ الْأَشْنَعَ‏ خَانَ الصَّعَالِيكِ

Abu Al Qasim Ja’far Bin Muhammad informed me, from Muhammad Bin Yaqoub, from Al-Husayn Bin Muhammad, from Mualla Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah, from Muhammad Bin Yahya, from Salih Bin Saeed who said,

‘I entered to see Abu Al-Hassan^-asws on the day of his^-asws arrival. I said to him^-asws, ‘May I be sacrificed for you^-asws! In every matter they are intending to extinguish your^-asws Noor and being derogatory with you^-asws to the extent that they have lodged you^-asws in this abominable place, the Inn of tramps!’

فَقَالَ هَاهُنَا أَنْتَ يَا ابْنَ سَعِيدٍ ثُمَّ أَوْمَأَ بِيَدِهِ فَإِذَا أَنَا بِرَوْضَاتٍ أَنِيقَاتٍ وَ أَنْهَارٍ جَارِيَاتٍ وَ جَنَّاتٍ فِيهَا خَيْرَاتٌ عَطِرَاتٌ وَ وِلْدَانٌ كَأَنَّهُنَّ اللُّؤْلُؤُ الْمَكْنُونُ فَحَارَ بَصَرِي وَ كَثُرَ عَجَبِي

He^-asws said: ‘You be over here, O Ibn Saeed!’ Then he^-asws gestured by his^-asws hand, and behold, I was in elegant gardens, and flowing rivers, and gardens wherein were aromatic goodness, and children as if they were hidden pearls. My vision was dazzled, and my astonishment was a lot. 

فَقَالَ ع لِي حَيْثُ كُنَّا فَهَذَا لَنَا يَا ابْنَ سَعِيدٍ لَسْنَا فِي خَانِ الصَّعَالِيكِ

He^-asws said to me: ‘Wherever we^-asws may be, this is for us^-asws. O Ibn Saeed! We^-asws aren’t in the Inn of tramps’.

وَ أَقَامَ أَبُو الْحَسَنِ ع مُدَّةَ مُقَامِهِ بِسُرَّ مَنْ رَأَى مُكَرَّماً فِي ظَاهِرِ حَالِهِ يَجْتَهِدُ الْمُتَوَكِّلُ فِي إِيقَاعِ حِيلَةٍ بِهِ فَلَا يَتَمَكَّنُ مِنْ ذَلِكَ

And Abu Al-Hassan^-asws stayed for the period of his^-asws stay at Surmanray, being honoured in his^-asws apparent state. Al-Mutawakkil struggled in finding a means to drop him^-asws, but he was not able from that.

وَ لَهُ مَعَهُ أَحَادِيثُ يَطُولُ بِذِكْرِهَا الْكِتَابُ فِيهَا آيَاتٌ لَهُ وَ بَيِّنَاتٌ إِنْ عَمَدْنَا لِإِيرَادِ ذَلِكَ خَرَجْنَا عَنِ الْغَرَضِ فِيمَا نَحَوْنَاهُ

And for him^-asws with him, there are Ahadeeth. Their mention would prolong the book, wherein are signs (miracles) for him^-asws, and proofs. If we were to deliberated in referring that, we would exit from the purpose in what we are around it.

وَ تُوُفِّيَ أَبُو الْحَسَنِ ع فِي رَجَبٍ سَنَةَ أَرْبَعٍ وَ خَمْسِينَ وَ مِائَتَيْنِ وَ دُفِنَ فِي دَارِهِ بِسُرَّ مَنْ رَأَى وَ خَلَّفَ مِنَ الْوَلَدِ أَبَا مُحَمَّدٍ الْحَسَنَ ابْنَهُ وَ هُوَ الْإِمَامُ بَعْدَهُ وَ الْحُسَيْنَ وَ محمد [مُحَمَّداً] وَ جعفر [جَعْفَراً] وَ ابْنَتَهُ عَائِشَةَ

And Abu Al-Hassan^-asws expired in Rajab in the year two hundred and fifty-four, and he^-asws was buried in his^-asws house at Surmanray, and he^-asws left behind from the children, Abu Muhammad Al-Hassan^-asws his^-asws son^-asws, and he^-asws is the Imam^-asws after him^-asws, and Al-Husayn, and Muhammad, and Ja’far, and his^-asws daughter Ayesha.

وَ كَانَ مُقَامُهُ فِي سُرَّ مَنْ رَأَى إِلَى أَنْ قُبِضَ عَشْرَ سِنِينَ وَ أَشْهُراً وَ تُوُفِّيَ وَ سِنُّهُ يَوْمَئِذٍ عَلَى مَا قَدَّمْنَاهُ إِحْدَى وَ أربعين [أَرْبَعُونَ‏] سَنَةً.

And his^-asws stay in Surmanray was until he^-asws passed away, was of ten (twenty) years and some months, and he^-asws expired and on that day his^-asws age was, upon what we have proceeded, forty-one years’’.[100]

13- قب، المناقب لابن شهرآشوب أَبُو مُحَمَّدٍ الْفَحَّامُ بِالْإِسْنَادِ عَنْ سَلَمَةَ الْكَاتِبِ قَالَ: قَالَ خَطِيبٌ يُلَقَّبُ بِالْهَرِيسَةِ لِلْمُتَوَكِّلِ مَا يَعْمَلُ أَحَدٌ بِكَ مَا تَعْمَلُهُ بِنَفْسِكَ فِي عَلِيِّ بْنِ مُحَمَّدٍ فَلَا فِي الدَّارِ إِلَّا مَنْ يَخْدُمُهُ وَ لَا يُتْعِبُونَهُ يَشِيلُ السِّتْرَ لِنَفْسِهِ فَأَمَرَ الْمُتَوَكِّلُ بِذَلِكَ

(The book) ‘Al Manaqib of Ibn Shehr Ashub – Abu Muhammad Al Fahham, by the chain from Salama the scribe who said,

‘A preacher tilted as Al-Hareesa said to Al-Mutawakkil, ‘No one does anything with you what you are doing with yourself regarding Ali^-asws Bin Muhammad^-asws. There is no one in the house except one who serves him^-asws, he^-asws is not tiring him by raising the curtain himself’. Al-Mutawakkil ordered with that.

فَرَفَعَ صَاحِبُ الْخَبَرِ أَنَّ عَلِيَّ بْنَ مُحَمَّدٍ دَخَلَ الدَّارَ فَلَمْ يُخْدَمْ وَ لَمْ يَشِلْ أَحَدٌ بَيْنَ يَدَيْهِ السِّتْرَ فَهَبَّ هَوَاءٌ فَرَفَعَ السِّتْرَ حَتَّى دَخَلَ وَ خَرَجَ فَقَالَ شِيلُوا لَهُ السِّتْرَ بَعْدَ ذَلِكَ فَلَا نُرِيدُ أَنْ يَشِيلَ لَهُ الْهَوَاءَ.

The reporter of the news raised, that Ali^-asws Bin Muhamamd^-asws had entered the house, so no one should serve nor raise the curtain in front of him^-asws. A breeze came and raised the curtain until he^-asws entered and exited. He said after that, ‘Raise the curtain for him^-asws, for we do not want the air to raise it for him^-asws’’.[101]

وَ فِي تَخْرِيجِ أَبِي سَعِيدٍ الْعَامِرِيِّ رِوَايَةٌ عَنْ صَالِحِ بْنِ الْحَكَمِ بَيَّاعِ السَّابِرِيِّ قَالَ: كُنْتُ وَاقِفِيّاً فَلَمَّا أَخْبَرَنِي حَاجِبُ الْمُتَوَكِّلِ بِذَلِكَ أَقْبَلْتُ أَسْتَهْزِئُ بِهِ إِذْ خَرَجَ أَبُو الْحَسَنِ فَتَبَسَّمَ فِي وَجْهِي مِنْ غَيْرِ مَعْرِفَةٍ بَيْنِي وَ بَيْنَهُ وَ قَالَ يَا صَالِحُ إِنَّ اللَّهَ تَعَالَى قَالَ فِي سُلَيْمَانَ‏ فَسَخَّرْنا لَهُ الرِّيحَ تَجْرِي بِأَمْرِهِ رُخاءً حَيْثُ أَصابَ‏ وَ نَبِيُّكَ وَ أَوْصِيَاءُ نَبِيِّكَ أَكْرَمُ عَلَى اللَّهِ تَعَالَى مِنْ سُلَيْمَانَ

And in ‘Takhreej’ of Abu Saeed Al Aamiry, there is a report from Salih Bin Al Hakam Baya Al Sabiry who said,

‘I was a Waqifite. When a guard of Al-Mutawakkil informed me with that, I became mocking with it. Then Abu Al-Hassan^-asws came out smiling in my father from without there being any familiarity between me and him^-asws, and he^-asws said: ‘O Salih! Allah^-azwj the Exalted Said regarding Suleyman^-as: Then We Subjugated the wind for him to flow gently by his order, wherever he so directed [38:36], and your Prophet^-saww, and successors^-asws of your Prophet^-saww, are more honourable to Allah^-azwj the Exalted than Suleyman^-as’.

قَالَ وَ كَأَنَّمَا انْسَلَّ مِنْ قَلْبِي الضَّلَالَةُ فَتَرَكْتُ الْوَقْفَ.

He (the narrator) said, ‘And it was as if the straying slipped off from my heart, and I left the pausing (being a Waqifite)’’.[102]

الْحُسَيْنُ بْنُ مُحَمَّدٍ قَالَ: لَمَّا حَبَسَ الْمُتَوَكِّلُ أَبَا الْحَسَنِ ع وَ دَفَعَهُ إِلَى عَلِيِّ بْنِ كِرْكِرَ قَالَ أَبُو الْحَسَنِ أَنَا أَكْرَمُ عَلَى اللَّهِ مِنْ نَاقَةِ صَالِحٍ‏ تَمَتَّعُوا فِي دارِكُمْ ثَلاثَةَ أَيَّامٍ ذلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ‏

Al-Husayn Bin Muhammad said,

‘When Al-Mutawakkil imprisoned Abu Al-Hassan^-asws and handed him^-asws to Ali Bin Kirkir, Abu Al-Hassan^-asws said: ‘I^-asws am more honourable to Allah^-azwj than the she-camel of Salih^-as. ‘Enjoy yourselves in your houses for three days, that is a Promise not to be belied’ [11:65].

فَلَمَّا كَانَ مِنَ الْغَدِ أَطْلَقَهُ وَ اعْتَذَرَ إِلَيْهِ فَلَمَّا كَانَ فِي الْيَوْمِ الثَّالِثِ وَثَبَ عَلَيْهِ ياغز [بَاغِزٌ] وَ تامش وَ معطون فَقَتَلُوهُ وَ أَقْعَدُوا الْمُنْتَصِرَ وَلَدَهُ خَلِيفَةً.

When was the next morning, I freed him^-asws and apologised to him^-asws. When it was the third day, Yagiz (Bagiz), and Tamish, and Matoun pounced upon him (Al-Mutawakkil) and killed him, and they seated his son Al-Muntasir as caliph’’.[103]

وَ فِي رِوَايَةِ أَبِي سَالِمٍ‏ أَنَّ الْمُتَوَكِّلَ أَمَرَ الْفَتْحَ بِسَبِّهِ فَذَكَرَ الْفَتْحُ لَهُ ذَلِكَ فَقَالَ قُلْ‏ تَمَتَّعُوا فِي دارِكُمْ ثَلاثَةَ أَيَّامٍ‏ الْآيَةَ وَ أُنْهِيَ ذَلِكَ إِلَى الْمُتَوَكِّلِ فَقَالَ أَقْتُلُهُ بَعْدَ ثَلَاثَةِ أَيَّامٍ فَلَمَّا كَانَ الْيَوْمُ الثَّالِثُ قُتِلَ الْمُتَوَكِّلُ وَ الْفَتْحُ‏.

And in a report of Abu Salim,

‘Al-Mutawakkil ordered with reviling him^-asws. Al-Fat’h mentioned that to him^-asws. He^-asws said: ‘Say to him, ‘Enjoy yourselves in your houses for three days, [11:65] – the Verse. That ended to Al-Mutawakkil. He said, ‘Kill him^-asws after three days!’ When it was the third day, Al-Mutawakkil and Al-Fat’h were killed’’.[104]

14- قب، المناقب لابن شهرآشوب أَبُو الْهِلْقَامِ وَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ الْحِمْيَرِيُّ وَ الصَّقْرُ الْجَبَلِيُّ وَ أَبُو شُعَيْبٍ الْحَنَّاطُ وَ عَلِيُّ بْنُ مَهْزِيَارَ قَالُوا كَانَتْ زَيْنَبُ الْكَذَّابَةُ تَزْعُمُ أَنَّهَا ابْنَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَأَحْضَرَهَا الْمُتَوَكِّلُ وَ قَالَ اذْكُرِي نَسَبَكِ فَقَالَتْ أَنَا زَيْنَبُ ابْنَةُ عَلِيٍّ ع وَ إِنَّهَا كَانَتْ حُمِلَتْ إِلَى الشَّامِ فَوَقَعَتْ إِلَى بَادِيَةٍ مِنْ بَنِي كَلْبٍ فَأَقَامَتْ بَيْنَ ظَهْرَانَيْهِمْ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Abu Al Hilqam, and Abdullah Bin Ja’far Al Himeyri, and Al Asqr Al Jabaly, and Abu Shueyb Al Hannat, and Ali Bin Mahziyar, they said,

‘Zainab the liar had claimed that she was the daughter of Ali^-asws Bin Abu Talib^-asws. Al-Mutawakkil presented her and said, ‘Mention your lineage!’ She said, ‘I am Zainab daughter of Ali^-asws’. And she had been carried to Syria. She went to the valley of the clan of Kalb and stayed between their midst.

فَقَالَ لَهَا الْمُتَوَكِّلُ إِنَّ زَيْنَبَ بِنْتَ عَلِيٍّ قَدِيمَةٌ وَ أَنْتِ شَابَّةٌ فَقَالَتْ لَحِقَتْنِي دَعْوَةُ رَسُولِ اللَّهِ ص بِأَنْ يُرَدَّ شَبَابِي فِي كُلِّ خَمْسِينَ سَنَةً

Al-Mutawakkil said to her, ‘Zainab Bint Ali^-asws is ancient, and you are a youth!’ She said, ‘A supplication of Rasool-Allah^-saww came upon me with him^-saww returning my youth during every fifty years’.

فَدَعَا الْمُتَوَكِّلُ وُجُوهَ آلِ أَبِي طَالِبٍ فَقَالَ كَيْفَ يُعْلَمُ كَذِبُهَا فَقَالَ الْفَتْحُ لَا يُخْبِرُكَ بِهَذَا إِلَّا ابْنُ الرِّضَا ع فَأَمَرَ بِإِحْضَارِهِ وَ سَأَلَهُ فَقَالَ ع إِنَّ فِي وُلْدِ عَلِيٍّ ع عَلَامَةً قَالَ‏ وَ مَا هِيَ

Al-Mutawakkil called faces of the progeny of Abu Talib^-as. He said, ‘How can her lie be known?’ Al-Fat’h said, ‘No one can inform you with this except the son^-asws of Al-Reza^-asws’. He ordered with presenting him^-asws, and he asked him^-asws. He^-asws said: ‘There is a sign regarding the children of Ali^-asws’. He said, ‘And what is it?’

قَالَ لَا تَعْرِضُ لَهُمُ السِّبَاعُ فَأَلْقِهَا إِلَى السِّبَاعِ فَإِنْ لَمْ تَعْرِضْ لَهَا فَهِيَ صَادِقَةٌ فَقَالَتْ يَا أَمِيرَ الْمُؤْمِنِينَ اللَّهَ اللَّهَ فِيَّ فَإِنَّمَا أَرَادَ قَتْلِي وَ رَكِبَتِ الْحِمَارَ وَ جَعَلَتْ تُنَادِي أَلَا إِنَّنِي زَيْنَبُ الْكَذَّابَةُ.

He^-asws said: ‘The lions will not confront them, so throw her to the lions! If they do not confront her, then she is truthful’. She said, ‘O commander of the faithful! Allah^-azwj! Allah^-azwj regarding me, for rather he^-asws intends to kill me!’ And she rode the donkey and went on calling out, ‘Indeed! I am Zainab the liar!’’[105]

وَ فِي رِوَايَةٍ أَنَّهُ عَرَضَ عَلَيْهَا ذَلِكَ فَامْتَنَعَتْ فَطُرِحَتْ لِلسِّبَاعِ فَأَكَلَتْهَا

And in a report,

‘That was presented to her. She refused, so she was thrown to the lions, and they devoured her.

قَالَ عَلِيُّ بْنُ مَهْزِيَارَ فَقَالَ عَلِيُّ بْنُ الْجَهْمِ جُرِّبَ هَذَا عَلَى قَائِلِهِ فَأُجِيعَتِ السِّبَاعُ ثَلَاثَةَ أَيَّامٍ ثُمَّ دَعَا بِالْإِمَامِ ع وَ أُخْرِجَتِ السِّبَاعُ فَلَمَّا رَأَتْهُ لَاذَتْ وَ تَبَصْبَصَتْ بِآذَانِهَا فَلَمْ يَلْتَفِتِ الْإِمَامُ ع إِلَيْهَا وَ صَعِدَ السَّقْفَ وَ جَلَسَ عِنْدَ الْمُتَوَكِّلِ

Ali Bin Mahziyar said, ‘Ali Bin Al-Jahm said, ‘This was spoilt upon its speaker. The lions were made to go hungry for three days. Then he called for the Imam^-asws and the lions were brought out. When they saw him^-asws, they submitted and beseeched with their limbs. The Imam^-asws did not turn to them, and he^-asws ascended the roof and sat with Al-Mutawakkil.

ثُمَّ نَزَلَ مِنْ عِنْدِهِ وَ السِّبَاعُ تَلُوذُ بِهِ وَ تُبَصْبِصُ حَتَّى خَرَجَ ع وَ قَالَ قَالَ النَّبِيُّ ص حُرِّمَ لُحُومُ أَوْلَادِي عَلَى السِّبَاعِ‏.

Then he^-asws descended from his presence and the lions were being submissive to him^-asws and beseeching, until he^-asws went out and said: ‘The Prophet^-saww said: ‘The flesh of my^-saww is prohibited until the lions’’.[106]

15- قب، المناقب لابن شهرآشوب قَالَ أَبُو جُنَيْدٍ أَمَرَنِي أَبُو الْحَسَنِ الْعَسْكَرِيُّ بِقَتْلِ فَارِسِ بْنِ حَاتِمٍ الْقَزْوِينِيِّ فَنَاوَلَنِي دَرَاهِمَ وَ قَالَ اشْتَرِ بِهَا سِلَاحاً وَ اعْرِضْهُ عَلَيَّ فَذَهَبْتُ فَاشْتَرَيْتُ سَيْفاً فَعَرَضْتُهُ عَلَيْهِ فَقَالَ رُدَّ هَذَا وَ خُذْ غَيْرَهُ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Abu Juneyd said,

‘Abu Al-Hassan Al-Askari^-asws ordered me with killing Faris Bin Hatim Al-Qazwiny. He^-asws gave me some Dirhams and said: ‘Buy a weapon with it and display it to me^-asws’. I went and bought a sword and displayed it to him. He^-asws said: ‘Return this and take another’.

قَالَ وَ رَدَدْتُهُ وَ أَخَذْتُ مَكَانَهُ سَاطُوراً فَعَرَضْتُهُ عَلَيْهِ فَقَالَ هَذَا نَعَمْ فَجِئْتُ إِلَى فَارِسٍ وَ قَدْ خَرَجَ مِنَ الْمَسْجِدِ بَيْنَ الصَّلَاتَيْنِ الْمَغْرِبِ وَ الْعِشَاءِ الْآخِرَةِ فَضَرَبْتُهُ عَلَى رَأْسِهِ فَسَقَطَ مَيِّتاً وَ رَمَيْتُ السَّاطُورَ

He (the narrator) said, ‘And I returned it and took a cleaver and displayed it to him^-asws. He said, ‘This, yes!’ I came to Faris, and he was coming out from the Masjid between the two Salats, Al-Maghrib and Al-Isha the last. I struck him upon his head, and he fell down dead, and I threw the cleaver.

وَ اجْتَمَعَ النَّاسُ وَ أُخِذْتُ إِذْ لَمْ يُوجَدْ هُنَاكَ أَحَدٌ غَيْرِي فَلَمْ يَرَوْا مَعِي سِلَاحاً وَ لَا سِكِّيناً وَ لَا أَثَرَ السَّاطُورِ وَ لَمْ يَرَوْا بَعْدَ ذَلِكَ فَخُلِّيتُ‏.

And the people gathered, and I was seized. Then no one was found over there apart from me. But they could neither find any weapon with me, nor a knife, nor any trace of the cleaver, and they did not see after that. So I was released’’.[107]

16- كا، الكافي‏ مَضَى ع لِأَرْبَعٍ بَقِينَ مِنْ جُمَادَى الْآخِرَةِ سَنَةَ أَرْبَعٍ وَ خَمْسِينَ وَ مِائَتَيْنِ وَ لَهُ إِحْدَى وَ أَرْبَعُونَ سَنَةً وَ سِتَّةُ أَشْهُرٍ أَوْ أَرْبَعُونَ سَنَةً عَلَى الْمَوْلِدِ الْآخَرِ الَّذِي رُوِيَ

(The book) ‘Al Kafi’ –

‘He^-asws passed away on the fourth (day) remaining from Jumadi Al-Akhar in the year two hundred and fifty-four, and for him^-asws were forty-one years and six months, or forty years based upon another birth report.

وَ كَانَ الْمُتَوَكِّلُ أَشْخَصَهُ مَعَ يَحْيَى بْنِ هَرْثَمَةَ بْنِ أَعْيَنَ مِنَ الْمَدِينَةِ إِلَى سُرَّ مَنْ رَأَى فَتُوُفِّيَ بِهَا ع وَ دُفِنَ فِي دَارِهِ‏.

And Al-Mutawakkil summoned him^-asws with Yahya Bin Harsama Bin Ayn, from Al-Medinad to Surmanray. He^-asws expired at it and was buried in his^-asws house’’.[108]

17- ضه، روضة الواعظين‏ تُوُفِّيَ ع بِسُرَّ مَنْ رَأَى لِثَلَاثِ لَيَالٍ خَلَوْنَ نِصْفَ النَّهَارِ مِنْ‏ رَجَبٍ سَنَةَ أَرْبَعٍ وَ خَمْسِينَ وَ مِائَتَيْنِ وَ لَهُ يَوْمَئِذٍ إِحْدَى وَ أَرْبَعُونَ سَنَةً وَ سَبْعَةُ أَشْهُرٍ وَ كَانَتْ مُدَّةُ إِمَامَتِهِ ثَلَاثاً وَ ثَلَاثِينَ سَنَةً وَ كَانَتْ مُدَّةُ مُقَامِهِ بِسُرَّ مَنْ رَأَى إِلَى أَنْ قُبِضَ ع عِشْرِينَ سَنَةً وَ أَشْهُراً.

(The book) ‘Rowzat Al Waizeen’ –

‘He^-asws expired at Surmanray on the third night vacant in the middle of the day of Rajab, in the year two hundred and fifty-four, and on that day, there were forty-one years and seven months, and the period of his^-asws Imamate was of thirty-three years, and the period of his^-asws stay at Surmanray, until he^-asws passed away, was twenty years and some months’’.[109]

18- الدُّرُوسُ، أُمُّهُ سُمَانَةُ وُلِدَ بِالْمَدِينَةِ مُنْتَصَفَ ذِي الْحِجَّةِ سَنَةَ اثْنَتَيْ عَشْرَةَ وَ مِائَتَيْنِ وَ قُبِضَ بِسُرَّ مَنْ رَأَى فِي يَوْمِ الْإِثْنَيْنِ ثَالِثَ رَجَبٍ سَنَةَ أَرْبَعٍ وَ خَمْسِينَ وَ مِائَتَيْنِ وَ دُفِنَ فِي دَارِهِ بِهَا.

Al Dorous –

‘His^-asws mother^-as is Sumana. He^-asws was blessed (to his^-asws parents^-asws) in the middle of Zil Hijjah in the year two hundred and twelve, and he^-asws passed away at Surmanray during the day of Monday the third of Rajab in the year two hundred and fifty-four, and he^-asws was buried in his^-asws house at it’’.[110]

19- قب، المناقب لابن شهرآشوب‏ فِي آخِرِ مُلْكِ الْمُعْتَمِدِ اسْتُشْهِدَ مَسْمُوماً وَ قَالَ ابْنُ بَابَوَيْهِ وَ سَمَّهُ الْمُعْتَمِدُ.

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –

‘In the end of the rule of Al-Mu’tamid, he^-asws was martyred, poisoned. And Ibn Babuwayh said, ‘And Al-Mu’tamid had poisoned him^-asws’’.[111]

20- قل، إقبال الأعمال‏ فِي أَدْعِيَةِ شَهْرِ رَمَضَانَ وَ ضَاعِفِ الْعَذَابَ عَلَى مَنْ شَرِكَ فِي دَمِهِ وَ هُوَ الْمُتَوَكِّلُ.

(The book) ‘Iqbal Al Amaal’ –

‘In a supplication of the month of Ramazan: ‘And double the Punishment upon the one who participated in (shedding) his^-asws blood, and he is Al-Mutawakkil’’.[112]

21- كشف، كشف الغمة قَالَ الْحَافِظُ عَبْدُ الْعَزِيزِ قَالَ عَلِيُّ بْنُ يَحْيَى بْنِ أَبِي مَنْصُورٍ كُنْتُ يَوْماً بَيْنَ يَدَيِ الْمُتَوَكِّلِ وَ دَخَلَ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُوسَى ع فَلَمَّا جَلَسَ قَالَ لَهُ الْمُتَوَكِّلُ مَا يَقُولُ وُلْدُ أَبِيكَ فِي الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ

(The book) ‘Kashf Al Ghumma’ – Al Hafiz Abdul Aziz who said, ‘Ali Bin Yahya Bin Abu Mansour,

‘One day I was in front of Al-Mutawakkil, and Ali^-asws Bin Muhammad^-asws Bin Ali^-asws Bin Musa^-asws entered. When he^-asws was seated, Al-Mutawakkil said to him^-asws, ‘What are the sons of your^-asws father^-asws saying regarding Al-Abbas son of Abdul Muttalib^-as?’

قَالَ مَا يَقُولُ وُلْدُ أَبِي يَا أَمِيرَ الْمُؤْمِنِينَ فِي رَجُلٍ فَرَضَ اللَّهُ تَعَالَى طَاعَةَ نَبِيِّهِ عَلَى جَمِيعِ خَلْقِهِ وَ فَرَضَ طَاعَتَهُ عَلَى نَبِيِّهِ ص‏.

He^-asws said: ‘And what can the sons of my^-asws father^-asws saying, O commander of the faithful, regarding a man, Allah^-azwj the Exalted Obligated the obedience of His^-azwj Prophet^-saww upon entirety of His^-azwj creatures, and Obligated his obedience upon the Prophet^-saww?’’[113]

22- عم، إعلام الورى‏ قُبِضَ ع بِسُرَّ مَنْ رَأَى فِي رَجَبٍ سَنَةَ أَرْبَعٍ وَ خَمْسِينَ وَ مِائَتَيْنِ وَ لَهُ يَوْمَئِذٍ إِحْدَى وَ أَرْبَعُونَ سَنَةً وَ أَشْهُرٌ وَ كَانَ الْمُتَوَكِّلُ قَدْ أَشْخَصَهُ مَعَ يَحْيَى بْنِ هَرْثَمَةَ بْنِ أَعْيَنَ مِنَ الْمَدِينَةِ إِلَى سُرَّ مَنْ رَأَى فَأَقَامَ بِهَا حَتَّى مَضَى لِسَبِيلِهِ

(The book) ‘I’lam Al Wara’ –

‘He^-asws passed away at Surmanray during Rajab in the year two hundred and fifty-four, and on that day, there were forty-one years and some months for him^-asws And Al-Mutawakkil had summoned him^-asws with Yahya Bin Harsama Bin Ayn, from Al-Medina to Surmanray. He^-asws stayed at it until he^-asws went on his^-asws way.

وَ كَانَتْ مُدَّةُ إِمَامَتِهِ ثَلَاثاً وَ ثَلَاثِينَ سَنَةً وَ كَانَ فِي أَيَّامِ إِمَامَتِهِ بَقِيَّةُ مُلْكِ الْمُعْتَصِمِ ثُمَّ مُلْكُ الْوَاثِقِ خَمْسَ سِنِينَ وَ سَبْعَةَ أَشْهُرٍ ثُمَّ مُلْكُ الْمُتَوَكِّلِ أَرْبَعَ عَشْرَةَ سَنَةً ثُمَّ مُلْكُ ابْنِهِ الْمُنْتَصِرِ أَشْهُراً ثُمَّ مُلْكُ الْمُسْتَعِينِ وَ هُوَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الْمُعْتَصِمِ سَنَتَيْنِ وَ تِسْعَةَ أَشْهُرٍ ثُمَّ مُلْكُ الْمُعْتَزِّ وَ هُوَ الزُّبَيْرُ بْنُ الْمُتَوَكِّلِ ثَمَانِيَ سِنِينَ وَ سِتَّةَ أَشْهُرٍ

And the period of his^-asws Imamate was of thirty-three years, and during the days of his^-asws Imamate was the remainder of the rule of Al-Mu’tasim, the rule of Al-Wasiq for five years and seven months, then the rule of Al-Mutawakkil for fourteen years, then the rule of his son Al-Muntasir for (a few) months, then the rule of Al-Mustaeen, and he is Ahmad Bin Muhammad Bin Al-Mu’tasim for two years and nine months, then the rule of Al-Mu’taz, and he is Al-Zubeyr Bin Al-Mutawakkil, for eight years and six months.

وَ فِي آخِرِ مُلْكِهِ‏ اسْتُشْهِدَ وَلِيُّ اللَّهِ عَلِيُّ بْنُ مُحَمَّدٍ ع وَ دُفِنَ فِي دَارِهِ بِسُرَّ مَنْ رَأَى وَ كَانَ مُقَامُهُ ع بِسُرَّ مَنْ رَأَى إِلَى أَنْ تُوُفِّيَ عِشْرِينَ سَنَةً وَ أَشْهُراً.

And in the end of his rule, the friend of Allah^-azwj Ali^-asws Bin Muhammad^-asws was martyred, and he^-asws was buried in his^-asws house at Surmanray. And his^-asws stay at Surmanray up to his^-asws expiry, was of twenty years and some months’’.[114]

23- مُرُوجُ الذَّهَبِ لِلْمَسْعُودِيِّ، كَانَتْ وَفَاةُ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ ع فِي خِلَافَةِ الْمُعْتَزِّ بِاللَّهِ وَ ذَلِكَ يَوْمُ الْإِثْنَيْنِ لِأَرْبَعٍ بَقِينَ مِنْ جُمَادَى الْآخِرَةِ سَنَةَ أَرْبَعٍ وَ خَمْسِينَ وَ مِائَتَيْنِ وَ هُوَ ابْنُ أَرْبَعِينَ سَنَةً وَ قِيلَ ابْنُ اثْنَتَيْنِ وَ أَرْبَعِينَ سَنَةً وَ قِيلَ أَقَلَّ مِنْ ذَلِكَ

(The book) ‘Muruj Al Zahab’ of Al Masoudy –

‘The expiry of Abu Al-Hassan Ali^-asws Bin Muhammad^-asws happened during the caliphate of Al-Mu’tizbillah, and that was the day of Monday of the fourth (day) remaining from Jumadi Al-Akhira in the year two hundred and fifty-four years, and he^-asws was forty years old. And it is said, forty-two years old. And it is said less than that.

وَ سَمِعْتُ فِي جَنَازَتِهِ جَارِيَةً سَوْدَاءَ وَ هِيَ تَقُولُ مَا ذَا لَقِينَا مِنْ يَوْمِ الْإِثْنَيْنِ وَ صَلَّى عَلَيْهِ أَحْمَدُ بْنُ الْمُتَوَكِّلِ عَلَى اللَّهِ فِي شَارِعِ أَبِي أَحْمَدَ وَ دُفِنَ هُنَاكَ فِي دَارِهِ بِسَامَرَّاءَ.

And at his^-asws funeral I heard a black salve girl saying, ‘What we are facing on the day of Monday!’ And Ahmad Bin Al-Mutawakkil prayed Salat upon him^-asws in Abu Ahmad Street, and he^-asws was buried over there in his^-asws house at Samarrah’’.[115]

وَ حَدَّثَنَا ابْنُ أَبِي الْأَزْهَرِ عَنِ الْقَاسِمِ بْنِ أَبِي عَبَّادٍ عَنْ يَحْيَى بْنِ هَرْثَمَةَ قَالَ: وَجَّهَنِي الْمُتَوَكِّلُ إِلَى الْمَدِينَةِ لِإِشْخَاصِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُوسَى ع لِشَيْ‏ءٍ بَلَغَهُ عَنْهُ فَلَمَّا صِرْتُ إِلَيْهَا ضَجَّ أَهْلُهَا وَ عَجُّوا ضَجِيجاً وَ عَجِيجاً مَا سَمِعْتُ مِثْلَهُ فَجَعَلْتُ أُسَكِّنُهُمْ وَ أَحْلِفُ أَنِّي لَمْ أُومَرْ فِيهِ بِمَكْرُوهٍ وَ فَتَّشْتُ مَنْزِلَهُ فَلَمْ أُصِبْ فِيهِ إِلَّا مَصَاحِفَ وَ دُعَاءً وَ مَا أَشْبَهَ ذَلِكَ

And it is narrated to us by Ibn Abu Al Azhar, from Al Qasim Bin Abu Abbad, from Yahya Bin Harsama who said,

‘Al-Mutawakkil diverted me to Al-Medina to bring Ali^-asws Bin Muhammad^-asws Bin Ali^-asws Bin Musa^-asws for something which had reached him about him^-asws. When I came to it, its people clamoured and they thronged making noise, I had not heard the like of it. I went on to calm them and swore that I had not been ordered with any abhorrence regarding him^-asws. And I searched his^-asws house, but could not find except Qurans, and supplication, and what resembles that.

فَأَشْخَصْتُهُ وَ تَوَلَّيْتُ خِدْمَتَهُ وَ أَحْسَنْتُ عِشْرَتَهُ فَبَيْنَا أَنَا فِي يَوْمٍ مِنَ الْأَيَّامِ وَ السَّمَاءُ صَاحِيَةٌ وَ الشَّمْسُ طَالِعَةٌ إِذَا رَكِبَ وَ عَلَيْهِ مِمْطَرٌ قَدْ عَقَدَ ذَنَبَ دَابَّتِهِ

I escorted him^-asws and took charge of serving him^-asws and was good in his^-asws companionship. While I was in a day from the days, and the sky was clear, and the sum emerged, when he^-asws rode, and upon him^-asws was a raincoat, and he^-asws had tied up the tail of his^-asws animal.

فَتَعَجَّبْتُ مِنْ فِعْلِهِ فَلَمْ يَكُنْ مِنْ ذَلِكَ إِلَّا هُنَيْئَةٌ حَتَّى جَاءَتْ سَحَابَةٌ فَأَرْخَتْ عَزَالِيَهَا وَ نَالَنَا مِنَ الْمَطَرِ أَمْرٌ عَظِيمٌ جِدّاً فَالْتَفَتَ إِلَيَّ فَقَالَ أَنَا أَعْلَمُ أَنَّكَ أَنْكَرْتَ مَا رَأَيْتَ وَ تَوَهَّمْتَ أَنِّي أَعْلَمُ مِنَ الْأَمْرِ مَا لَمْ تَعْلَمْ وَ لَيْسَ ذَلِكَ كَمَا ظَنَنْتَ وَ لَكِنِّي نَشَأْتُ بِالْبَادِيَةِ فَأَنَا أَعْرِفُ الرِّيَاحَ الَّتِي تَكُونُ فِي عَقِبِهَا الْمَطَرُ فَتَأَهَّبْتُ لِذَلِكَ

I was surprised from his^-asws deed. It did not happen from that except a short while until a cloud came, and released its downpour, and we attained a grievous matter from the rain, a lot. He^-asws turned to me and said: ‘I^-asws know that you disliked what you saw and suspected. I^-asws am more knowing from the matter what you don’t know, and that isn’t like what you think, but I^-asws grew up in the desert. So I^-asws am more knowing of the winds which happen to be in the follow-up of the rain, so be prepared for that’.

فَلَمَّا قَدِمْتُ إِلَى مَدِينَةِ السَّلَامِ بَدَأْتُ بِإِسْحَاقَ بْنِ إِبْرَاهِيمَ الطَّاهِرِيِّ وَ كَانَ عَلَى بَغْدَادَ فَقَالَ يَا يَحْيَى إِنَّ هَذَا الرَّجُلَ قَدْ وَلَدَهُ رَسُولُ اللَّهِ ص وَ الْمُتَوَكِّلُ مَنْ تَعْلَمُ وَ إِنْ حَرَّضْتَهُ عَلَيْهِ قَتَلَهُ وَ كَانَ رَسُولُ اللَّهِ ص خَصْمَكَ

When I arrived to the city of peace, I began with Is’haq Bin Ibrahim Al-Tahiry, and he was (a governor) upon Baghdad. He said, ‘O Yahya! This man, Rasool-Allah^-saww has begotten him^-asws, and Al-Mutawakkil is someone you now, and if you were to present him^-asws to him, he will kill him^-asws, and Rasool-Allah^-saww would be your disputant’.

فَقُلْتُ وَ اللَّهِ مَا وَقَفْتُ مِنْهُ إِلَّا عَلَى أَمْرٍ جَمِيلٍ فَصِرْتُ إِلَى سَامَرَّاءَ فَبَدَأْتُ بِوَصِيفٍ التُّرْكِيِّ وَ كُنْتُ مِنْ أَصْحَابِهِ فَقَالَ لِي وَ اللَّهِ لَئِنْ سَقَطَ مِنْ رَأْسِ هَذَا الرَّجُلِ شَعْرَةٌ لَا يَكُونُ الطَّالِبُ بِهَا غَيْرِي

I said, ‘By Allah^-azwj! I will not pause from him^-asws except upon a beautiful matter’. I came to Samarrah and began with a Turkish servant, and I was from his companions. He said to me, ‘By Allah^-azwj! Even if a single hair were to fall from the head of this man, no one would be seeking (revenge) with it apart from me!’

فَتَعَجَّبْتُ مِنْ قَوْلِهِمَا وَ عَرَفْتُ الْمُتَوَكِّلَ مَا وَقَفْتُ عَلَيْهِ مِنْ أَمْرِهِ وَ سَمِعْتُهُ مِنَ الثَّنَاءِ فَأَحْسَنَ جَائِزَتَهُ وَ أَظْهَرَ بِرَّهُ وَ تَكْرِمَتَهُ.

I was surprised from their words, and I let Al-Mutawakkil know what I had paused upon him^-asws from his^-asws matter, and I heard him^-asws from the praise. He^-asws awarded him^-asws goodly and manifested his righteousness and his honouring’’.[116]

10- وَ حَدَّثَنِي مُحَمَّدُ بْنُ الْفَرَجِ عَنْ أَبِي دِعَامَةَ قَالَ: أَتَيْتُ عَلِيَّ بْنَ مُحَمَّدٍ ع عَائِداً فِي عِلَّتِهِ الَّتِي كَانَتْ وَفَاتُهُ بِهَا فَلَمَّا هَمَمْتُ بِالانْصِرَافِ قَالَ لِي يَا أَبَا دِعَامَةَ قَدْ وَجَبَ عَلَيَّ حَقُّكَ أَ لَا أُحَدِّثُكَ بِحَدِيثٍ تُسَرُّ بِهِ قَالَ فَقُلْتُ لَهُ مَا أَحْوَجَنِي إِلَى ذَلِكَ يَا ابْنَ رَسُولِ اللَّهِ

And it is narrated to me by Muhammad Bin Al Faraj, from Abu Diama who said,

‘I came to Ali^-asws Bin Muhammad^-asws consoling during his^-asws illness in which was his^-asws expiry. When I thought of leaving, he^-asws said to me: ‘O Abu Diama! Your right has been Obligated upon me^-asws. Shall I^-asws narrated to you with a Hadeeth you will be cheered by it?’ I said to him^-asws, ‘How needier I am to that, O son^-asws of Rasool-Allah^-saww!’

قَالَ حَدَّثَنِي أَبِي مُحَمَّدُ بْنُ عَلِيٍّ قَالَ حَدَّثَنِي أَبِي عَلِيُّ بْنُ مُوسَى قَالَ حَدَّثَنِي أَبِي مُوسَى بْنُ جَعْفَرٍ قَالَ حَدَّثَنِي أَبِي جَعْفَرُ بْنُ مُحَمَّدٍ قَالَ حَدَّثَنِي أَبِي مُحَمَّدُ بْنُ عَلِيٍّ قَالَ حَدَّثَنِي أَبِي عَلِيُّ بْنُ الْحُسَيْنِ قَالَ حَدَّثَنِي أَبِي الْحُسَيْنُ بْنُ عَلِيٍّ قَالَ حَدَّثَنِي أَبِي عَلِيُّ بْنُ أَبِي طَالِبٍ ع قَالَ

He^-asws said: ‘It is narrated to me by my^-asws father Muhammad^-asws Bin Ali^-asws saying, ‘It is narrated to me^-asws by my^-asws father Ali^-asws Bin Musa^-asws saying: ‘It is narrated to me^-asws by my^-asws father Musa^-asws Bin Ja’far^-asws saying: ‘It is narrated to me^-asws by my^-asws father Ja’far^-asws Bin Muhammad^-asws saying: ‘It is narrated to me^-asws by my^-asws father Muhammad^-asws Bin Ali^-asws saying: ‘It is narrated to me^-asws by my^-asws father Ali^-asws Bin Al-Husayn^-asws saying: ‘It is narrated to me^-asws by my^-asws father Al-Husayn^-asws Bin Ali^-asws saying: ‘It is narrated to me^-asws by my^-asws father Ali^-asws Bin Abu Talib^-asws saying:

قَالَ لِي رَسُولُ اللَّهِ ص يَا عَلِيُّ اكْتُبْ فَقُلْتُ مَا أَكْتُبُ فَقَالَ اكْتُبْ‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ الْإِيمَانُ مَا وَقَرَ فِي الْقُلُوبِ وَ صَدَّقَتْهُ الْأَعْمَالُ وَ الْإِسْلَامُ مَا جَرَى عَلَى اللِّسَانِ وَ حَلَّتْ بِهِ الْمُنَاكَحَةُ

‘Rasool-Allah^-saww said to me^-asws: ‘O Ali^-asws, write!’ I^-asws said: ‘What shall I^-asws write?’ He^-saww said: ‘Write: In the Name of Allah^-azwj the Beneficent, the Merciful. The Eman is what is established with in the hearts, and the deeds ratify it, and Al-Islam is what flows upon the tongue and the marriages are made permissible by it’’.

قَالَ أَبُو دِعَامَةَ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ وَ اللَّهِ مَا أَدْرِي أَيُّهُمَا أَحْسَنُ الْحَدِيثُ أَمِ الْإِسْنَادُ

Abu Diama said, ‘I said, ‘O son^-asws of Rasool-Allah^-saww! By Allah^-azwj, I don’t know which of the two is better, the Hadeeth or the chain of attribution!’

فَقَالَ إِنَّهَا لَصَحِيفَةٌ بِخَطِّ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ إِمْلَاءِ رَسُولِ اللَّهِ ص نَتَوَارَثُهَمَا صَاغِرٌ عَنْ كَابِرٍ.

He^-asws said: ‘It is a parchment in the handwriting of Ali^-asws Bin Abu Talib^-asws and dictated by Rasool-Allah^-saww. We^-asws are inheriting them^-asws both, young ones from the old ones’’.[117]

قَالَ الْمَسْعُودِيُ‏ وَ قَدْ ذَكَرْنَا خَبَرَ عَلِيِّ بْنِ مُحَمَّدٍ مَعَ زَيْنَبَ الْكَذَّابَةِ بِحَضْرَةِ الْمُتَوَكِّلِ وَ نُزُولِهِ إِلَى بِرْكَةِ السِّبَاعِ وَ تَذَلُّلِهَا لَهُ وَ رُجُوعِ زَيْنَبَ عَمَّا ادَّعَتْهُ مِنْ أَنَّهَا ابْنَةٌ لِلْحُسَيْنِ وَ أَنَّ اللَّهَ أَطَالَ عُمُرَهَا إِلَى ذَلِكَ الْوَقْتِ فِي كِتَابِنَا أَخْبَارِ الزَّمَانِ وَ قِيلَ إِنَّهُ ع مَاتَ مَسْمُوماً.

Al-Masoudy said,

‘We have mentioned the news of Ali Bin Muhammad^-asws with Zainab the liar in the presence of Al-Mutawakkil, and his^-asws descent into the enclosure of the lions and their humbling to him^-asws, and the retraction of Zainab from what she had claimed from that she was a daughter of Al-Husayn^-asws, and that Allah^-azwj had Prolonged her age up to that time. In our books are news of the times, and it is said that he^-asws died having been poisoned’’.[118]

24- عُيُونُ الْمُعْجِزَاتِ، رُوِيَ أَنَ‏ بُرَيْحَةَ الْعَبَّاسِيَّ كَتَبَ إِلَى الْمُتَوَكِّلِ إِنْ كَانَ لَكَ فِي الْحَرَمَيْنِ حَاجَةٌ فَأَخْرِجْ عَلِيَّ بْنَ مُحَمَّدٍ مِنْهَا فَإِنَّهُ قَدْ دَعَا النَّاسَ إِلَى نَفْسِهِ وَ اتَّبَعَهُ خَلْقٌ كَثِيرٌ

(The book) ‘Uyoon Al Mojizaat’ –

‘It is reported that Bureyha Al-Abbasy wrote to Al-Mutawakkil, ‘If there was any need for you regarding the two Sanctuaries (of Makkah and Al-Medina), then expel Ali^-asws Bin Muhammad^-asws from it, for he^-asws is calling the people to himself^-asws, and a lot of people are following him^-asws’.

ثُمَّ كَتَبَ إِلَيْهِ بِهَذَا الْمَعْنَى زَوْجَةُ الْمُتَوَكِّلِ فَنَفَذَ يَحْيَى بْنَ هَرْثَمَةَ وَ كَتَبَ مَعَهُ إِلَى أَبِي الْحَسَنِ ع كِتَاباً جَيِّداً يُعَرِّفُهُ أَنَّهُ قَدِ اشْتَاقَ إِلَيْهِ وَ سَأَلَهُ الْقُدُومَ عَلَيْهِ وَ أَمَرَ يَحْيَى بِالْمَسِيرِ إِلَيْهِ وَ كَتَبَ إِلَى بُرَيْحَةَ يُعَرِّفُهُ ذَلِكَ

Then the wife (army) of Al-Mutawakkil wrote to him with this meaning. So, he dispatched Yahya Bin Harsama, and wrote with him to Abu Al-Hassan^-asws, an excellent letter, letting him^-asws know that he^-asws was yearning to meet him^-asws, and asked him^-asws to arrive to him, and he order Yahya with the travelling to him^-asws. And he wrote to Bureyha let him know of that.

فَقَدِمَ يَحْيَى الْمَدِينَةَ وَ بَدَأَ بِبُرَيْحَةَ وَ أَوْصَلَ الْكِتَابَ إِلَيْهِ ثُمَّ رَكِبَا جَمِيعاً إِلَى أَبِي الْحَسَنِ ع وَ أَوْصَلَا إِلَيْهِ كِتَابَ الْمُتَوَكِّلِ فَاسْتَأْجَلَهَا ثَلَاثَةَ أَيَّامٍ فَلَمَّا كَانَ بَعْدَ ثَلَاثَةٍ عَادَا إِلَى دَارِهِ فَوَجَدَا الدَّوَابَّ مُسْرَجَةً وَ الْأَثْقَالَ مَشْدُودَةً قَدْ فَرَغَ مِنْهَا فَخَرَجَ صَلَوَاتُ اللَّهِ عَلَيْهِ مُتَوَجِّهاً إِلَى الْعِرَاقِ وَ مَعَهُ يَحْيَى بْنُ هَرْثَمَةَ.

Yahya arrived at Al-Medina and began with Bureyha and delivered the letter to him. Then they both rode to Abu Al-Hassan^-asws and delivered the letter of Al-Mutawakkil to him^-asws. They respited for three days. When it was the after three days, they returned to his^-asws house and they found the animal to have been saddled and the load tightened, and he^-asws had been free from it. He^-asws, may the Salawaat of Allah^-azwj be upon him^-asws came out heading to Al-Iraq, and with him^-asws was Yahya Bin Harsama’’.[119]

وَ رُوِيَ‏ أَنَّهُ لَمَّا كَانَ فِي يَوْمِ الْفِطْرِ فِي السَّنَةِ الَّتِي قُتِلَ فِيهَا الْمُتَوَكِّلُ أَمَرَ الْمُتَوَكِّلُ بَنِي هَاشِمٍ بِالتَّرَجُّلِ وَ الْمَشْيِ بَيْنَ يَدَيْهِ وَ إِنَّمَا أَرَادَ بِذَلِكَ أَنْ يَتَرَجَّلَ أَبُو الْحَسَنِ ع فَتَرَجَّلَ بَنُو هَاشِمٍ وَ تَرَجَّلَ أَبُو الْحَسَنِ ع وَ اتَّكَأَ عَلَى رَجُلٍ مِنْ مَوَالِيهِ

And it is reported –

‘When it was the day of Al-Fitr in the year in which Al-Mutawakkil was killed, Al-Mutawakkil ordered the clan of Hashim^-as with the dismounting and walking in front of him, and that he intended Abu Al-Hassan^-asws by that. So, the clan of Hashim^-as dismounted, and Abu Al-Hassan^-asws dismounted, and he^-asws leant upon a man from his^-asws friend.

فَأَقْبَلَ عَلَيْهِ الْهَاشِمِيُّونَ وَ قَالُوا يَا سَيِّدَنَا مَا فِي هَذَا الْعَالَمِ أَحَدٌ يُسْتَجَابُ دُعَاؤُهُ وَ يَكْفِينَا اللَّهُ بِهِ تَعَزُّزَ هَذَا

The Hashemites came to him^-asws and said, ‘O our Master^-asws! Is there no one in this world whose supplication can be Answered and Allah^-azwj would Suffice us with the strengthening of this (caliph)?’

قَالَ لَهُمْ أَبُو الْحَسَنِ ع فِي هَذَا الْعَالَمِ مَنْ قُلَامَةُ ظُفُرِهِ أَكْرَمُ عَلَى اللَّهِ مِنْ نَاقَةِ ثَمُودَ لَمَّا عُقِرَتِ النَّاقَةُ صَاحَ الْفَصِيلُ إِلَى اللَّهِ تَعَالَى فَقَالَ اللَّهُ سُبْحَانَهُ‏ تَمَتَّعُوا فِي دارِكُمْ ثَلاثَةَ أَيَّامٍ ذلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ‏

Abu Al-Hassan^-asws said to them: ‘In this world there is someone whose nail clippings are more honourable to Allah^-azwj than the she-camel of Samood. When the she-camel was hamstrung, he shouted, ‘The decision is up to Allah^-azwj the Exalted!’ Allah^-azwj the Glorious Said: ‘Enjoy yourselves in your houses for three days, that is a Promise not to be belied’ [11:65]’.

فَقُتِلَ الْمُتَوَكِّلُ يَوْمَ الثَّالِثِ.

Al-Mutawakkil was killed on the third day’’.[120]

وَ رُوِيَ‏ أَنَّ الْمُتَوَكِّلَ قُتِلَ فِي الرَّابِعِ مِنْ شَوَّالٍ سَنَةَ سَبْعٍ وَ أَرْبَعِينَ وَ مِائَتَيْنِ- فِي سَبْعٍ وَ عِشْرِينَ سَنَةً مِنْ إِمَامَةِ أَبِي الْحَسَنِ ع وَ بُويِعَ لِابْنِهِ مُحَمَّدِ بْنِ جَعْفَرٍ الْمُنْتَصِرِ وَ مَلَكَ سَبْعَةَ أَشْهُرٍ وَ مَاتَ وَ بُويِعَ لِأَحْمَدَ الْمُسْتَعِينِ بْنِ الْمُعْتَصِمِ وَ كَانَ مُلْكُهُ أَرْبَعَ سِنِينَ

And it is reported,

‘Al-Mutawakkil was killed during the fourth of Shawal in the year two hundred and forty-seven in the twenty-seventh year the Imamate of Abu Al-Hassan^-asws, and allegiance was pledged to Muhammad Bin Ja’far Al-Muntasir, and he ruled for seven months and died, and allegiance was pledged to Ahmad Al-Mustaeen Bin Al-Mu’tasim, and his rule was for four years.

ثُمَّ خُلِعَ وَ بُويِعَ لِلْمُعْتَزِّ بْنِ الْمُتَوَكِّلِ وَ رُوِيَ أَنَّ اسْمَهُ الزُّبَيْرُ فِي سَنَةِ اثْنَتَيْنِ وَ خَمْسِينَ وَ مِائَتَيْنِ وَ ذَلِكَ فِي اثْنَتَيْنِ وَ ثَلَاثِينَ سَنَةً مِنْ إِمَامَةِ أَبِي الْحَسَنِ ع فِي سَنَةِ أَرْبَعٍ وَ خَمْسِينَ وَ مِائَتَيْنِ

Then he abdicated and allegiance was pledged to Al-Mu’taz Bin Al-Mutawakkil. And it is reported that his name is Al-Zubeyr in the year two hundred and fifty-two, and that was during the thirty-second year of the Imamate of Abu Al-Hassan^-asws in the year two hundred and fifty-four.

وَ أَحْضَرَ ابْنَهُ أَبَا مُحَمَّدٍ الْحَسَنَ ع وَ أَعْطَاهُ النُّورَ وَ الْحِكْمَةَ وَ مَوَارِيثَ الْأَنْبِيَاءِ وَ السِّلَاحَ وَ نَصَّ عَلَيْهِ وَ أَوْصَى إِلَيْهِ بِمَشْهَدِ ثِقَاتٍ مِنْ أَصْحَابِهِ وَ مَضَى ع وَ لَهُ أَرْبَعُونَ سَنَةً وَ دُفِنَ بِسُرَّ مَنْ رَأَى.

And he^-asws presented his^-asws son^-asws Abu Muhammad Al-Hassan^-asws and gave him^-asws the Noor, and the wisdom, and inheritances of the Prophets^-as, and the weapon, and the text upon him^-asws, and bequeathed to him^-asws in the witnessing of the trusted ones from his^-asws companions. And he^-asws passed away and for him^-asws were forty years, and he^-asws was buried at Surmanray’’.[121]

قال ابن جوزى في التلقيح: قتل المتوكل ليلة الاربعاء، لاربع خلون من شوال سنة تسع و أربعين و مائتين، و ولى بعده المنتصر ابنه و كان خلافته ستة أشهر، و ولى بعده المستعين و كانت خلافته ثلاث سنين و تسعة أشهر. و ولى بعده المعتز و كانت خلافته ثلاث سنين و ستة أشهر و ثلاثة و عشرين يوما.

Note: Ibn Al-Jowzy said in ‘Al-Talqeeh’, ‘Al-Mutawakkil was killed on Wednesday night on the fourth (night) vacant from Shaqal in the year two hundred and forty-nine, and his son Al-Muntasar ruled after him, and his caliphate was for six months, and Al-Mustaeen ruled after him, and his caliphate was for three years and nine months. And after him, Al-Mu’taz ruled, and his caliphate was for three years and six months and twenty days.

و كيف كان فقد كان في قتل المتوكل- و هو بدعاء الهادى عليه السلام- فرجا و مخرجا لال أبى طالب كلهم، حيث عطف المنتصر عليهم، و أحسن اليهم و وجه بمال فرقه فيهم، و كان يؤثر- كما ذكره في المقاتل- مخالفة أبيه في جميع أحواله و مضادة مذهبه طعنا عليه و نصرة لفعله.

And how did it happen? And it was by a supplication of Al-Hadi^-asws against him. There happened in the killing of Al-Mutawakkil, relief, and a way out for the progeny of Abu Talib^-asws, all of them, where Al-Muntasar was compassionate upon them and was good to them, and diverted wealth to a party among them, and he was giving preference – just as it mentioned in the battle reports – opposed his father in entirety of his situations, and opposed his doctrine, insulting upon him and helpers of his deeds.

و كان يظهر الميل الى أهل هذا البيت و يخالف أباه في افعاله، فلم يجر منه على أحد منهم قتل او حبس و لا مكروه فيما بلغنا و اللّه اعلم.

And he manifested the inclining to the People^-asws of this Household, and he opposed his father in his deeds. There did not flow from him upon anyone of them, killing, or imprisonment, nor any abhorrence among what has reached us. And Allah^-azwj is more Knowing.

و قال الطبريّ: ان المنتصر لما ولى الخلافة كان اول شي‏ء احدث من الأمور عزل صالح بن على، عن المدينة، و تولية عليّ بن الحسين بن إسماعيل بن العباس بن محمّد اياها

And Al-Tabari said, ‘When Al-Muntasir was in charge of the caliphate, the first thing he innovated from the affairs was removal of Salih Bin Ali from (governorship) of Al-Medina, and place Ali Bin Al-Husayn Bin Ismail Bin Al Abbas Bin Muhammad in charge of it.

25- الْبُرْسِيُّ فِي مَشَارِقِ الْأَنْوَارِ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْجُهَنِيِّ قَالَ: حَضَرَ مَجْلِسَ الْمُتَوَكِّلِ مُشْعَبِذٌ هِنْدِيُّ فَلَعِبَ عِنْدَهُ بِالْحُقِّ فَأَعْجَبَهُ فَقَالَ لَهُ الْمُتَوَكِّلُ يَا هِنْدِيُّ السَّاعَةَ يَحْضُرُ مَجْلِسَنَا رَجُلٌ شَرِيفٌ فَإِذَا حَضَرَ فَالْعَبْ عِنْدَهُ بِمَا يُخْجِلُهُ

Al Bursy in ‘Mashariq Al Anwaar’ – From Muhammad Bin Al-Hassan Al Juhanny who said,

‘An Indian conjurer attended a gathering of Al-Mutawakkil. He played in his presence with the tricks and fascinated him. Al-Mutawakkil said to him, ‘O Indian! Right now a noble man would be attending our gather, so when he^-asws had attended, then play (tricks) in his^-asws presence what would shame him^-asws’.

قَالَ فَلَمَّا حَضَرَ أَبُو الْحَسَنِ ع الْمَجْلِسَ لَعِبَ الْهِنْدِيُّ فَلَمْ يَلْتَفِتْ إِلَيْهِ فَقَالَ لَهُ يَا شَرِيفُ مَا يُعْجِبُكَ لَعِبِي كَأَنَّكَ جَائِعٌ ثُمَّ أَشَارَ إِلَى صُورَةٍ مُدَوَّرَةٍ فِي الْبِسَاطِ عَلَى شَكْلِ الرَّغِيفِ وَ قَالَ يَا رَغِيفُ مُرَّ إِلَى هَذَا الشَّرِيفِ

He (the narrator) said, ‘When Abu Al-Hassan^-asws presented in the gathering, the Indian played (his tricks), but he^-asws did not turn to him. He said to him^-asws, ‘O noble one! My tricks are not fascinating you^-asws. It is as if you^-asws are hungry’. Then he indicated to an image engraved in the carpet upon a picture of the loaf of bread, and he said, ‘O bread! Go to this noble one!’

فَارْتَفَعَتِ الصُّورَةُ فَوَضَعَ أَبُو الْحَسَنِ ع يَدَهُ عَلَى صُورَةِ سَبُعٍ فِي الْبِسَاطِ وَ قَالَ قُمْ فَخُذْ هَذَا فَصَارَتِ الصُّورَةُ سبع [سَبُعاً] وَ ابْتَلَعَ الْهِنْدِيَّ وَ عَادَ إِلَى مَكَانِهِ فِي الْبِسَاطِ فَسَقَطَ الْمُتَوَكِّلُ لِوَجْهِهِ وَ هَرَبَ مَنْ كَانَ قَائِماً.

The image arose. Abu Al-Hassan^-asws placed his^-asws hand upon an image of a lion in the carpet and said: ‘Arise and seize this one!’ The image became a lion and swallowed the Indian and returned to its place in the carpet. Al-Mutawakkil fell to his face, and the ones who were standing ran away’’.[122]

أَقُولُ قَالَ الْمَسْعُودِيُّ فِي مُرُوجِ الذَّهَبِ، سُعِيَ إِلَى الْمُتَوَكِّلِ بِعَلِيِّ بْنِ مُحَمَّدٍ الْجَوَادِ ع أَنَّ فِي مَنْزِلِهِ كُتُباً وَ سِلَاحاً مِنْ شِيعَتِهِ مِنْ أَهْلِ قُمَّ وَ أَنَّهُ عَازِمٌ عَلَى الْوُثُوبِ بِالدَّوْلَةِ فَبَعَثَ إِلَيْهِ جَمَاعَةً مِنَ الْأَتْرَاكِ

I (Majlisi) am saying, ‘Al Masoudy said in ‘Murouj Al Zahab’ –

‘There was a slandering with Ali^-asws Bin Muhammad Al-Jawad^-asws to Al-Mutawakkil, ‘In his^-asws house there are letter and weapons from his^-asws Shias, from the people of Qum, and he^-asws is determined upon the leaping with the government, so send a group of Turks to him^-asws!’

فَهَجَمُوا دَارَهُ لَيْلًا فَلَمْ يَجِدُوا فِيهَا شَيْئاً وَ وَجَدُوهُ فِي بَيْتٍ مُغْلَقٍ عَلَيْهِ وَ عَلَيْهِ مِدْرَعَةٌ مِنْ صُوفٍ وَ هُوَ جَالِسٌ عَلَى الرَّمْلِ وَ الْحَصَى وَ هُوَ مُتَوَجِّهٌ إِلَى اللَّهِ تَعَالَى يَتْلُو آيَاتٍ مِنَ الْقُرْآنِ

They raided his^-asws house at night, but they did not find anything therein, and they found his^-asws room with a lock upon it, and upon him^-asws was a woollen coat and he^-asws was sitting upon the sand and the pebbles, and he^-asws was attentive to Allah^-azwj the Exalted, reciting Verses from the Quran.

فَحُمِلَ عَلَى حَالِهِ تِلْكَ إِلَى الْمُتَوَكِّلِ وَ قَالُوا لَهُ لَمْ نَجِدْ فِي بَيْتِهِ شَيْئاً وَ وَجَدْنَاهُ يَقْرَأُ الْقُرْآنَ مُسْتَقْبِلَ الْقِبْلَةِ وَ كَانَ الْمُتَوَكِّلُ جَالِساً فِي مَجْلِسِ الشُّرْبِ فَدَخَلَ عَلَيْهِ وَ الْكَأْسُ فِي يَدِ الْمُتَوَكِّلِ فَلَمَّا رَآهُ هَابَهُ وَ عَظَّمَهُ وَ أَجْلَسَهُ إِلَى جَانِبِهِ وَ نَاوَلَهُ الْكَأْسَ الَّتِي كَانَتْ فِي يَدِهِ

He^-asws was carried upon that state of his^-asws to Al-Mutawakkil, and they said to him, ‘We did not find anything in his^-asws house, and we found him^-asws reciting the Quran facing towards the Qiblah’. And Al-Mutawakkil was seated in a noble seat. He entered to see him^-asws, and there was a cup in the hand of Al-Mutawakkil. When he saw him^-asws, he^-asws awed him, and he revered him^-asws and seated him^-asws to his side and gave him^-asws the cup which was in his hand.

فَقَالَ وَ اللَّهِ مَا يُخَامِرُ لَحْمِي وَ دَمِي قَطُّ فَأَعْفِنِي فَأَعْفَاهُ فَقَالَ أَنْشِدْنِي شِعْراً فَقَالَ ع إِنِّي قَلِيلُ الرِّوَايَةِ لِلشِّعْرِ فَقَالَ لَا بُدَّ

He said, ‘By Allah^-azwj! My^-asws flesh and my^-asws blood has not been intoxicated at all! So excuse me^-asws!’ He excused him^-asws. He said, ‘Recite a poem to me’. He^-asws said: ‘I^-asws am of little reporting of the poems’. He said, ‘There is no escape’.

فَأَنْشَدَهُ ع وَ هُوَ جَالِسٌ عِنْدَهُ‏

بَاتُوا عَلَى قُلَلِ الْأَجْبَالِ تَحْرُسُهُمْ‏		غُلْبُ الرِّجَالِ فَلَمْ تَنْفَعْهُمُ الْقُلَلُ‏
وَ اسْتَنْزَلُوا بَعْدَ عِزٍّ مِنْ مَعَاقِلِهِمْ‏		وَ أُسْكِنُوا حُفَراً يَا بِئْسَمَا نَزَلُوا
نَادَاهُمْ صَارِخٌ مِنْ بَعْدِ دَفْنِهِمْ‏		أَيْنَ الْأَسَاوِرُ وَ التِّيجَانُ وَ الْحُلَلُ‏
أَيْنَ الْوُجُوهُ الَّتِي كَانَتْ مُنَعَّمَةً		مِنْ دُونِهَا تُضْرَبُ الْأَسْتَارُ وَ الْكِلَلُ‏

He^-asws recited it while he^-asws was seated in his presence: ‘They spent the night upon low numbers guarded by the large numbers, so the few did not benefit them, and they went down after honour from their low numbers, and they dwelt in the dugouts. O what an evil descent! A shouter called out to them from after their having been buried, ‘Where are the bracelets, and the crowns, and the robes? Where are the faces which were in bounties?’ From besides it, the curtains of distress are struck.

فَأَفْصَحَ الْقَبْرُ عَنْهُمْ حِينَ سَاءَلَهُمْ‏		تِلْكَ الْوُجُوهُ عَلَيْهَا الدُّودُ تَقْتَتِلُ‏
قَدْ طَالَ مَا أَكَلُوا دَهْراً وَ قَدْ شَرِبُوا		وَ أَصْبَحُوا الْيَوْمَ بَعْدَ الْأَكْلِ قَدْ أُكِلُوا

The grave revealed about them when they asked about those face, upon whom were the biting worms, ‘For long they have been eating and drinking for ages, and today they have become after the eating, being eaten’.

قَالَ فَبَكَى الْمُتَوَكِّلُ حَتَّى بَلَّتْ لِحْيَتَهُ دُمُوعُ عَيْنَيْهِ وَ بَكَى الْحَاضِرُونَ وَ دَفَعَ إِلَى عَلِيٍّ ع أَرْبَعَةَ آلَافِ دِينَارٍ ثُمَّ رَدَّهُ إِلَى مَنْزِلِهِ مُكَرَّماً.

He (the narrator) said, ‘Al-Mutawakkil wept until his beard was dampened by the tears of his eyes, and the attendees wept, and he handed four thousand Dinars to Ali^-asws, then returned him^-asws to his^-asws house honourably’’.[123]

أَقُولُ رَوَى الْكَرَاجُكِيُّ فِي كَنْزِ الْفَوَائِدِ، وَ قَالَ: فَضَرَبَ الْمُتَوَكِّلُ بِالْكَأْسِ‏ الْأَرْضَ وَ تَنَغَّصَ عَيْشُهُ فِي ذَلِكَ الْيَوْمِ‏.

I (Majlisi) am saying, ‘It is reported by Al Karajaky in ‘Kanz Al Fawaid’, and he said,

‘Al-Mutawakkil struck the ground with the cup (of wine) and his life was embittered during that day’’.[124]

26- كِتَابُ الْإِسْتِدْرَاكِ، عَنِ ابْنِ قُولَوَيْهِ بِإِسْنَادِهِ إِلَى مُحَمَّدِ بْنِ الْعَلَاءِ السَّرَّاجِ قَالَ أَخْبَرَنِي الْبَخْتَرِيُّ قَالَ: كُنْتُ بِمَنْبِجَ‏ بِحَضْرَةِ الْمُتَوَكِّلِ إِذْ دَخَلَ عَلَيْهِ رَجُلٌ مِنْ أَوْلَادِ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ حُلْوُ الْعَيْنَيْنِ حَسَنُ الثِّيَابِ قَدْ قَرَفَ عِنْدَهُ بِشَيْ‏ءٍ فَوَقَفَ بَيْنَ يَدَيْهِ وَ الْمُتَوَكِّلُ مُقْبِلٌ عَلَى الْفَتْحِ يُحَدِّثُهُ

‘Kitab Al Istidrak’ – From Ibn Qawlawiya, by his chain to Muhammad Bin Al A’la Al Sarraj who said, ‘Al Bakhtary informed me saying,

‘I was at Manbij in the presence of Al-Mutawakkil when a man from the children of Muhammad Bin Al-Hanafiya entered, being of sweet eyes, excellent clothing. He had offended with him, with something. He stood in front of him, and Al-Mutawakkil was facing towards Al-Fat’h, discussing with him.

فَلَمَّا طَالَ وُقُوفُ الْفَتَى بَيْنَ يَدَيْهِ وَ هُوَ لَا يَنْظُرُ إِلَيْهِ قَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنْ كُنْتَ أَحْضَرْتَنِي لِتَأْدِيبِي فَقَدْ أَسَأْتَ الْأَدَبَ وَ إِنْ كُنْتَ قَدْ أَحْضَرْتَنِي لِيَعْرِفَ مَنْ بِحَضْرَتِكَ مِنْ أَوْبَاشِ النَّاسِ اسْتِهَانَتَكَ بِأَهْلِي فَقَدْ عَرَفُوا

When the standing of the youth in front of him was prolonged, and he was not looking at him, he said to him, ‘O commander of the faithful! If you have presented me to discipline me, so the discipline is bad, and if you have presented me to let the ones in your presence to know of the slandering by the people disrespecting my family, so they are knowing’.

فَقَالَ لَهُ الْمُتَوَكِّلُ وَ اللَّهِ يَا حَنَفِيُّ لَوْ لَا مَا يُثْنِينِي عَلَيْكَ مِنْ أَوْصَالِ الرَّحِمِ وَ يَعْطِفُنِي عَلَيْكَ مِنْ مَوَاقِعِ الْحِلْمِ لَانْتَزَعْتُ لِسَانَكَ بِيَدِي وَ لَفَرَّقْتُ بَيْنَ رَأْسِكَ وَ جَسَدِكَ وَ لَوْ كَانَ بِمَكَانِكَ مُحَمَّدٌ أَبُوكَ

Al-Mutawakkil said to him, ‘By Allah^-azwj, O Hanafi! Had it not been for them praising upon you, from connecting the kinship and my kindness upon you from places of forbearance, I would have ripped of your tongue with my hands and separated between your head and your body, and even if it were your father^-saww Muhammad^-saww in your place!’

قَالَ ثُمَّ الْتَفَتَ إِلَى الْفَتْحِ فَقَالَ أَ مَا تَرَى مَا نَلْقَاهُ مِنْ آلِ أَبِي طَالِبٍ إِمَّا حَسَنِيٌّ يَجْذِبُ إِلَى نَفْسِهِ تَاجَ عِزٍّ نَقَلَهُ اللَّهُ إِلَيْنَا قَبْلَهُ أَوْ حُسَيْنِيٌّ يَسْعَى فِي نَقْضِ مَا أَنْزَلَ اللَّهُ إِلَيْنَا قَبْلَهُ أَوْ حَنَفِيٌّ يَدُلُّ بِجَهْلِهِ أَسْيَافَنَا عَلَى سَفْكِ دَمِهِ

He (the narrator) said, ‘Then he turned to Al-Fat’h. He said, ‘Don’t you see what we are facing from the family of Abu Talib^-as? As for the Hassanid, he pulls the crown of honour to himself which Allah^-azwj has Transferred it to us before him, or a Husayni striving in breaking what Allah^-azwj has Sent down to us before him, or a Hanafi pointing with his ignorance, our swords upon shedding his blood!’

فَقَالَ لَهُ الْفَتَى وَ أَيُّ حِلْمٍ تَرَكَتْهُ لَكَ الْخُمُورُ وَ إِدْمَانُهَا أَمِ الْعِيدَانُ وَ فِتْيَانُهَا وَ مَتَى عَطَفَكَ الرَّحِمُ عَلَى أَهْلِي وَ قَدِ ابْتَزَزْتَهُمْ فَدَكاً إِرْثَهُمْ مِنْ رَسُولِ اللَّهِ ص فَوَرِثَهَا أَبُو حَرْمَلَةَ

The youth said to him, ‘And which forbearance is there left for you? The wine and its addiction or the festivals and it youths? And when have you been kind, merciful upon my family, and you have blackmailed them of (estate of) Fadak they had inherited from Rasool-Allah^-saww, and you made it to be inherited by Abu Harmala.

وَ أَمَّا ذِكْرُكَ مُحَمَّداً أَبِي فَقَدْ طَفِقْتَ تَضَعُ عَنْ عِزٍّ رَفَعَهُ اللَّهُ وَ رَسُولُهُ وَ تُطَاوِلُ شَرَفاً تَقْصُرُ عَنْهُ وَ لَا تَطُولُهُ فَأَنْتَ كَمَا قَالَ الشَّاعِرُ

فَغُضَّ الطَّرْفَ إِنَّكَ مِنْ نُمَيْرٍ

فَلَا كَعْباً بَلَغْتَ وَ لَا كِلَاباً

And as for your mentioning my father^-saww Muhammad^-saww, you have laid down a might which Allah^-azwj and His^-azwj Rasool^-saww had raised, and you have belittled a nobility you have been deficient from, and you have not extended it. So you are just as the poet said, ‘So you are closing the eyes thinking you are a tiger, but you have not even reached a heel nor a dog.

ثُمَّ هَا أَنْتَ تَشْكُو لِي عِلْجَكَ هَذَا مَا تَلْقَاهُ مِنَ الْحَسَنِيِّ وَ الْحُسَيْنِيِّ وَ الْحَنَفِيِّ فَ لَبِئْسَ الْمَوْلى‏ وَ لَبِئْسَ الْعَشِيرُ ثُمَّ مَدَّ رِجْلَيْهِ ثُمَّ قَالَ هَاتَانِ رِجْلَايَ لِقَيْدِكَ وَ هَذِهِ عُنُقِي لِسَيْفِكَ فَبُؤْ بِإِثْمِي‏ وَ تَحَمَّلْ ظُلْمِي فَلَيْسَ هَذَا أَوَّلَ مَكْرُوهٍ أَوْقَعْتَهُ أَنْتَ وَ سَلَفُكَ بِهِمْ

Then here you are complaining to me of your treatment, ‘This is what I am facing from the Hasanid and the Husayni, and the Hanafi’. Evil is the guardian and evil is the associate [22:13]’. Then he extended his legs, then said: ‘Here are my two legs for you to shackle, and this is my neck for your sword. So bear my sin and tolerate my injustice, for this isn’t the first abhorrence you have fallen in, and your ancestors are with them.

يَقُولُ اللَّهُ تَعَالَى‏ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى‏ فَوَ اللَّهِ مَا أَجَبْتَ رَسُولَ اللَّهِ ص عَنْ مَسْأَلَتِهِ وَ لَقَدْ عَطَفْتَ بِالْمَوَدَّةِ عَلَى غَيْرِ قَرَابَتِهِ فَعَمَّا قَلِيلٍ تَرِدُ الْحَوْضَ فَيَذُودُكَ أَبِي وَ يَمْنَعُكَ جَدِّي صَلَوَاتُ اللَّهِ عَلَيْهِمَا

Allah^-azwj the Exalted is Saying: Say: ‘I do not ask you for recompense over it, except for the cordiality to be for my relatives’. [42:23]. By Allah^-azwj! What will you answer Rasool-Allah^-saww about his^-saww questions, and you have been compassionate with the cordiality upon other than his^-saww relatives. After a short while you shall arrive at the Fountain. My father^-asws will impede you and my grandfather^-saww will prevent you, may the Salawaat of Allah^-azwj be upon them^-asws both’.

قَالَ فَبَكَى الْمُتَوَكِّلُ ثُمَّ قَامَ فَدَخَلَ إِلَى قَصْرِ جَوَارِيهِ فَلَمَّا كَانَ مِنَ الْغَدِ أَحْضَرَهُ وَ أَحْسَنَ جَائِزَتَهُ وَ خَلَّى سَبِيلَهُ.

He (the narrator) said, ‘Al-Mutawakkil wept, then stood up and entered into the castle of his slave girls. When it was the next morning, he presented him and was excellent in awarding him, and freed his way’’.[125]

27- وَ مِنَ الْكِتَابِ الْمَذْكُورِ، بِإِسْنَادِهِ‏ أَنَّ الْمُتَوَكِّلَ قِيلَ لَهُ إِنَّ أَبَا الْحَسَنِ يَعْنِي عَلِيَّ بْنَ مُحَمَّدِ بْنِ عَلِيٍّ الرِّضَا ع يُفَسِّرُ قَوْلَ اللَّهِ عَزَّ وَ جَلَ‏ يَوْمَ يَعَضُّ الظَّالِمُ عَلى‏ يَدَيْهِ‏ الْآيَتَيْنِ فِي الْأَوَّلِ وَ الثَّانِي

And from the mentioned book, by his chain,

‘Al-Mutawakkil, it was said to him, ‘Abu Al-Hassan^-asws, meaning Ali^-asws Bin Muhammad^-asws Bin Ali Al-Reza^-asws is interpreting the Words of Allah^-azwj Mighty and Majestic: And on the Day, the unjust one would bite upon his hand [25:27] – the two Verses, are regarding the first and the second (Abu Bakr and Umar)’.

قَالَ فَكَيْفَ الْوَجْهُ فِي أَمْرِهِ قَالُوا تَجْمَعُ لَهُ النَّاسَ وَ تَسْأَلُهُ بِحَضْرَتِهِمْ فَإِنْ فَسَّرَهَا بِهَذَا كَفَاكَ الْحَاضِرُونَ أَمْرَهُ وَ إِنْ فَسَّرَهَا بِخِلَافِ ذَلِكَ افْتَضَحَ عِنْدَ أَصْحَابِهِ

He said, ‘So how is the direction regarding his^-asws matter?’ They said, ‘Gather the people to him^-asws and ask him^-asws in their presence. If he^-asws were to interpret it with this, the ones present will suffice you of his^-asws matter, and if he^-asws were to interpret it with different to that, he^-asws would be exposed in the presence of his^-asws own companions’.

قَالَ فَوَجَّهَ إِلَى الْقُضَاةِ وَ بَنِي هَاشِمٍ وَ الْأَوْلِيَاءِ وَ سُئِلَ ع فَقَالَ هَذَانِ رَجُلَانِ كُنِّيَ عَنْهُمَا وَ مُنَّ بِالسِّتْرِ عَلَيْهِمَا أَ فَيُحِبُّ أَمِيرُ الْمُؤْمِنِينَ أَنْ يَكْشِفَ مَا سَتَرَهُ اللَّهُ فَقَالَ لَا أُحِبُّ.

He (the narrator) said, ‘He sent for the judges, and the clan of Hashim^-as, and the friends, and he^-asws was asked. He^-asws said: ‘These are two men who have been teknonymed about them and conferred with the veiling upon them. Would commander of the faithful like to uncover what Allah^-azwj has Veiled?’ He said, ‘I would not like’’.[126]

كِتَابُ الْمُقْتَضَبِ، لِابْنِ عَيَّاشٍ رَحِمَهُ اللَّهُ قَالَ: لِمُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ صَالِحٍ الصَّيْمَرِيِّ رَحِمَهُ اللَّهُ قَصِيدَةٌ يَرْثِي بِهَا مَوْلَانَا أَبَا الْحَسَنِ الثَّالِثَ ع وَ يُعَزِّي ابْنَهُ أَبَا مُحَمَّدٍ ع أَوَّلُهَا

الْأَرْضُ خَوْفاً زُلْزِلَتْ زِلْزَالَهَا

وَ أَخْرَجَتْ مِنْ جَزَعٍ أَثْقَالَهَا

Kitab Al Muqtazan of Ibn Al Ayyash, may Allah^-azwj have Mercy on him, said,

‘There is a poem for Muhammad Bin Ismail Bin Salih Al-Saymary, may Allah^-azwj have Mercy on him, he eulogised our Master^-asws Abu Al-Hassan^-asws the 3^rd with it, and consoled his^-asws son^-asws Abu Muhammad^-asws in its beginning, ‘The earth out of fear will shake with its earthquakes, and throw out its burdens out of panic’.

إِلَى أَنْ قَالَ‏

عَشْرُ نُجُومٍ أَفَلَتْ فِي فُلْكِهَا		وَ يُطْلِعُ اللَّهُ لَنَا أَمْثَالَهَا
بِالْحَسَنِ الْهَادِي أَبِي مُحَمَّدٍ		تُدْرِكُ أَشْيَاعُ الْهُدَى آمَالَهَا
وَ بَعْدَهُ مَنْ يُرْتَجَى طُلُوعُهُ‏		يُظِلُّ جَوَّابُ الْفَلَا أَجْزَالَهَا
ذُو الْغَيْبَتَيْنِ الطَّوْلِ الْحَقِّ الَّتِي‏		لَا يَقْبَلُ اللَّهُ مَنِ اسْتَطَالَهَا
يَا حُجَجَ الرَّحْمَنِ إِحْدَى عَشَرَةَ		آلَتْ بِثَانِيَ عَشَرَةَ مَآلَهَا.

Up to, he^-asws said: ‘Ten stars have escaped in their orbits, and Allah^-azwj would Raise for us their example with Al-Hassan Al-Hadi Abu Muhammad^-asws, the followers of guidance would realise their hopes, and after him^-asws would be one^-asws who rising is hoped for. The answer of the universe is in its parts, one with the two occultations. The long truth which Allah^-azwj Allah^-azwj will not Accept its extension. O pilgrims of the Beneficent, the eleven, whose fate is the twelfth’’.[127]

باب 5 أحوال أصحابه و أهل زمانه صلوات الله عليه‏

CHAPTER 5 – SITUATIONS OF HIS^-asws COMPANION AND PEOPLE OF HIS^-asws ERA, MAY THE SALAWAAT OF ALLAH^-azwj BE UPON HIM^-asws

1- ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنِ الْمَنْصُورِيِ‏ عَنْ سَهْلِ بْنِ يَعْقُوبَ بْنِ إِسْحَاقَ الْمُلَقَّبِ بِأَبِي نُوَاسٍ الْمُؤَدِّبِ فِي الْمَسْجِدِ المعلق فِي صفة سبق‏ بِسُرَّ مَنْ رَأَى قَالَ الْمَنْصُورِيُّ وَ كَانَ يُلَقَّبُ بِأَبِي نُوَاسٍ لِأَنَّهُ كَانَ يَتَخَالَعُ وَ يَتَطَيَّبُ مَعَ النَّاسِ وَ يُظْهِرُ التَّشَيُّعَ عَلَى الطِّيبَةِ فَيَأْمَنُ عَلَى نَفْسِهِ فَلَمَّا سَمِعَ الْإِمَامُ ع لَقَّبَنِي بِأَبِي نُوَاسٍ قَالَ يَا أَبَا السَّرِيِّ أَنْتَ أَبُو نُوَاسٍ الْحَقُّ وَ مَنْ تَقَدَّمَكَ أَبُو نُوَاسٍ الْبَاطِلُ

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Fahham, from Al Mansuri –

‘From Sahl Bin Yaqoub Bin Is’haq, titled as Abu Nuwas Al-Muwaddib in the Masjid as in the previous description, at Surmanray. Al-Manouri said, ‘And he was titled as Abu Nuwas because he used to dress up and perfume with the people and manifest the Shiaism based upon the perfume so he would be safe upon himself. When he heard the Imam^-asws title me as Abu Nuwas, he said: ‘O Al-Sary! You are Abu Nuwas truly, and the one who preceded you is the false Abu Nuwas’.

قَالَ فَقُلْتُ لَهُ ذَاتَ يَوْمٍ يَا سَيِّدِي قَدْ وَقَعَ لِي اخْتِيَارَاتُ الْأَيَّامِ عَنْ سَيِّدِنَا الصَّادِقِ ع مِمَّا حَدَّثَنِي بِهِ الْحَسَنُ بْنُ عَبْدِ اللَّهِ بْنِ مُطَهَّرٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ أَبِيهِ عَنْ سَيِّدِنَا الصَّادِقِ ع فِي كُلِّ شَهْرٍ فَأَعْرِضُهُ عَلَيْكَ فَقَالَ لِيَ افْعَلْ

He (the narrator) said, ‘I said to him^-asws one day, ‘O my Master! There have occurred choices of the days for me from our Master^-asws Al-Sadiq^-asws, from what it narrated to me with by Al-Hassan Bin Abdullah Bin Mutahhar, from Muhammad Bin Suleyman Al-Daylami, from his father, from our Master^-asws Al-Sadiq^-asws during every month. I shall present it to you^-asws’. He said to me, ‘Do so!’

فَلَمَّا عَرَضْتُهُ عَلَيْهِ وَ صَحَّحْتُهُ قُلْتُ لَهُ يَا سَيِّدِي فِي أَكْثَرِ هَذِهِ الْأَيَّامِ قَوَاطِعُ عَنِ الْمَقَاصِدِ لِمَا ذُكِرَ فِيهَا مِنَ التَّحْذِيرِ وَ الْمَخَاوِفِ فَتَدُلُّنِي عَلَى الِاحْتِرَازِ مِنَ الْمَخَاوِفِ فِيهَا فَإِنَّمَا تَدْعُونِي الضَّرُورَةُ إِلَى التَّوَجُّهِ فِي الْحَوَائِجِ فِيهَا

When I had displayed to him^-asws and he^-asws corrected it. I said to him^-asws, O my Master^-asws! during most of these days, the purposes are cut off due to what has been mentioned regarding these, from taking the caution (inauspicious day etc.), and the frightening. So point me upon the caution from the fear regarding these, for rather, the necessity calls me to head in (seeking) the needs during these’.

فَقَالَ لِي يَا سَهْلُ إِنَّ لِشِيعَتِنَا بِوَلَايَتِنَا لَعِصْمَةً لَوْ سَلَكُوا بِهَا فِي لُجَّةِ الْبِحَارِ الْغَامِرَةِ وَ سَبَاسِبِ الْبِيدِ الْغَائِرَةِ بَيْنَ سِبَاعٍ وَ ذِئَابٍ وَ أَعَادِي الْجِنِّ وَ الْإِنْسِ لَأَمِنُوا مِنْ مَخَاوِفِهِمْ بِوَلَايَتِهِمْ لَنَا فَثِقْ بِاللَّهِ عَزَّ وَ جَلَّ وَ أَخْلِصْ فِي الْوَلَاءِ لِأَئِمَّتِكَ الطَّاهِرِينَ فَتَوَجَّهْ حَيْثُ شِئْتَ.

He^-asws said to me: ‘O Sahl! For our^-asws Shias there is a protection due to our Wilayah. Even if they were to travel with it in the depths of the immersive oceans, and uninhabited deserted wastelands between the lions, and the wolves, and inimical Jinn and the humans, they would be safe from their fears due to their Wilayah for us^-asws. Therefore, trust in Allah^-azwj Mighty and Majestic and be sincere in the Wilayah of your Imams^-asws, the pure, then go wherever you so desire to’’.[128]

2- قب، المناقب لابن شهرآشوب‏ بَابُهُ مُحَمَّدُ بْنُ عُثْمَانَ الْعَمْرِيُّ وَ مِنْ ثِقَاتِهِ أَحْمَدُ بْنُ حَمْزَةَ بْنِ الْيَسَعِ وَ صَالِحُ بْنُ مُحَمَّدٍ الْهَمْدَانِيُّ وَ مُحَمَّدُ بْنُ جَزَّكٍ الْجَمَّالُ وَ يَعْقُوبُ بْنُ يَزِيدَ الْكَاتِبُ وَ أَبُو الْحُسَيْنِ بْنُ هِلَالٍ وَ إِبْرَاهِيمُ بْنُ إِسْحَاقَ وَ خَيْرَانُ الْخَادِمُ وَ النَّضْرُ بْنُ مُحَمَّدٍ الْهَمْدَانِيُّ وَ مِنْ وُكَلَائِهِ جَعْفَرُ بْنُ سُهَيْلٍ الصَّيْقَلُ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –

‘His^-asws door (access man) was Muhammad Bin Usman Al-Amry, and from his^-asws trusted ones were Ahmad Bin Hamza Bin Al-Yas’a Bin Muhammad Al-Hamdany, and Muhammad Bin Jazzak Al-Jammal, and Yaqoub Bin Yazeed the scribe, and Abu Al-Husayn Bin Hilal, and Ibrahim Bin Is’haq, and Khayran the servant, and Al-Nasr Bin Muhammad Al-Hamdany. And from his^-asws representatives was Ja’far Bin Suheyl Al-Sayqal.

وَ مِنْ أَصْحَابِهِ دَاوُدُ بْنُ زَيْدٍ وَ أَبُو سُلَيْمَانَ زَنَكَانُ وَ الْحُسَيْنُ بْنُ مُحَمَّدٍ الْمَدَائِنِيُّ وَ أَحْمَدُ بْنُ إِسْمَاعِيلَ بْنِ يَقْطِينٍ وَ بِشْرُ بْنُ بَشَّارٍ النَّيْشَابُورِيُّ الشَّاذَانِيُّ وَ سُلَيْمُ بْنُ جَعْفَرٍ الْمَرْوَزِيُّ وَ الْفَتْحُ بْنُ يَزِيدَ الْجُرْجَانِيُّ وَ مُحَمَّدُ بْنُ سَعِيدِ بْنِ كُلْثُومٍ وَ كَانَ مُتَكَلِّماً وَ مُعَاوِيَةُ بْنُ حُكَيْمٍ الْكُوفِيُّ وَ عَلِيُّ بْنُ مَعَدِّ بْنِ مَعْبَدٍ الْبَغْدَادِيُّ وَ أَبُو الْحَسَنِ بْنُ رَجَاءٍ الْعَبَرْتَائِيُ‏.

And from his^-asws companions were Dawood Bin Zayd, and Abu Suleyman Zankan, and Al-Husayn Bin Muhammad Al-Madainy, and Ahmad Bin Ismail Bin Yaqteen, and Bishr Bin Bashar Al-Neshapuri Al-Shazany, and Suleym Bin Ja’far Al Marouzy, and Al-Fat’h Bin Yazeed Al-Jurjany, and Muhammad, and Muhammad Bin Saeed Bin Kulsoum, and he was a speaker, and Muawiya Bin Hukeym Al-Kufi, and Ali Bin Ma’ady Bin Ma’bad Al-Baghdadi, and Abu Al-Hassan Bin Raja’a Al-Abartaie’’.[129]

3- الْفُصُولُ الْمُهِمَّةُ، شَاعِرُهُ الْعَوْفِيُّ وَ الدَّيْلَمِيُّ بَوَّابُهُ عُثْمَانُ بْنُ سَعِيدٍ.

(The book) ‘Al Fusool Al Muhimma’ –

‘His poet was Al-Awfy, and Al-Daylami. His door (access man) was Usman Bin Saeed’’.[130]

4- كِتَابُ مُقْتَضَبِ الْأَثَرِ لِأَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَيَّاشٍ عَنْ عَبْدِ الْمُنْعِمِ بْنِ النُّعْمَانِ الْعِبَادِيِّ قَالَ: أَنْشَدَنِي الْحَسَنُ بْنُ مُسْلِمٍ أَنَّ أَبَا الْغَوْثِ الْمَنْبِجِيَ‏ شَاعِرَ آلِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَنْشَدَهُ بِعَسْكَرِ سُرَّ مَنْ رَأَى قَالَ الْحَسَنُ وَ اسْمُ أَبِي الْغَوْثِ أَسْلَمُ بْنُ مُحْرِزٍ مِنْ أَهْلِ مَنْبِجٍ وَ كَانَ الْبُحْتُرِيُ‏ يَمْدَحُ الْمُلُوكَ وَ هَذَا يَمْدَحُ‏ آلَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِمْ

The book ‘Muqtazab Al Asr’ of Ahmad Bin Muhammad Bin Ayyash, from Abdul Mun’im Bin Al Nu’man Al Ibady who said,

‘Al-Hassan Bin Muslim assured me that Abu Al-Gows Al-Munabijy is a poet of the Progeny^-asws Muhammad^-saww, may the Salawaat of Allah^-azwj be upon them^-asws. He had recited to him at Askar Surmanray. Al-Hassan said, ‘And the name of Abu Gows was Aslam Bin Muhriz, from the people of Manbij, and Al-Bukhtari used to praise the kings while this one was praising the Progeny^-asws of Muhammad^-saww, may the Salawaat of Allah^-azwj be upon them’’.[131]

هو أبو عبادة الوليد بن عبيد بن يحيى الطائى الشاعر المعروف كان من فحول شعراء القرن الثالث معاصرا لابى تمام، و من الأدباء من يفضله على أبى تمام.

Note: (Al-Bakhtari) – He is Abu Ubada al Waleed Bin Ubeyd Bin Yahya Al-Taie, the famous poet. He was from the stallion poets of the third century, a contemporary of Abu Al-Tamam, and from the writers, one who was merited over Abu Tamam.

قال ابن خلّكان: قيل للبحترى: أيما أشعر؟ أنت أم أبو تمام؟ فقال: جيده خير من جيدى، و رديئي خير من رديئه، و كان يقال لشعر البحترى سلاسل الذهب، و هو في الطبقة العليا، و يقال انه قيل لابى العلاء المعرى: أى الثلاثة اشعر؟ ابو تمام، ام البحترى أم المتنبئ؟ فقال: المتنبئ و أبو تمام حكيمان، و انما الشاعر البحترى.

Ibn Khalkan said, ‘It was said to Al-Bakhtari, ‘Which of the two is more poetic, you or Abu Tamam?’ He said, ‘His new (poem) is better than my new, and my old is better than his old’. And it was said for the poet Al-Bakhtari, ‘The golden chains’, and he was in the top layer. And it is said, it was said to Abu Al-A’ala Al-Ma’ary, ‘Who are the top three poets, Abu Tamam, or Al-Bakhtary, or Al-Matanby?’ He said, ‘Al Matanby and Abu Tamam are two wise ones, and rather the poet, he is Al-Bakhtari’.

ولد سنة 206 بمنبج من اعمال الشام و تخرج بها، ثمّ خرج الى العراق، و مدح جماعة من الخلفاء اولهم المتوكل و خلقا كثيرا من الأكابر و الرؤساء توفى بالسكتة في منبج 284.

He was born in the year 206 at Manbij. He was from the office bearers of Syria, and he came out at it, and went out to Al Iraq, and he praised a group of caliphs, the first of them being Al-Mutawakkil, and a lot of people from the great ones, and the chiefs. He died at Al-Saktat in Manbij in (the year) 284.

5- مُرُوجُ الذَّهَبِ، قَالَ الْمَسْعُودِيُ‏ كَانَ بغا مِنَ الْأَتْرَاكِ مِنْ غِلْمَانِ الْمُعْتَصِمِ يَشْهَدُ الْحُرُوبَ الْعِظَامَ يُبَاشِرُهَا بِنَفْسِهِ فَيَخْرُجُ مِنْهَا سَالِماً وَ لَمْ يَكُنْ يَلْبَسُ عَلَى بَدَنِهِ شَيْئاً مِنَ الْحَدِيدِ فَعُذِلَ فِي ذَلِكَ فَقَالَ رَأَيْتُ فِي نَوْمِيَ النَّبِيَّ ص وَ مَعَهُ جَمَاعَةٌ مِنْ أَصْحَابِهِ فَقَالَ يَا بغا أَحْسَنْتَ إِلَى رَجُلٍ مِنْ أُمَّتِي فَدَعَا لَكَ بِدَعَوَاتٍ اسْتُجِيبَتْ لَهُ فِيكَ

(The book) ‘Murouj al Zahab’ – Al Masoudy said,

‘Bugha was from the Turks, from the servants of Al-Mu’tasim. He attended the mighty battles, initiated by himself, and he exit from these safely, and nothing from the iron had been worn upon his body. He was criticised regarding that. He said, ‘I saw the Prophet^-saww in my dream and there was a group of his^-saww companions with him^-saww. He^-saww said: ‘O Bugha! You have done well to a man from my^-saww community, so he has supplicated for you with supplications, these have been Answered for him regarding you’.

قَالَ فَقُلْتُ يَا رَسُولَ اللَّهِ وَ مَنْ ذَلِكَ الرَّجُلُ قَالَ الَّذِي خَلَّصْتَهُ مِنَ السِّبَاعِ فَقُلْتُ يَا رَسُولَ اللَّهِ ص سَلْ رَبَّكَ أَنْ يُطِيلَ عُمُرِي فَشَالَ يَدَهُ نَحْوَ السَّمَاءِ وَ قَالَ اللَّهُمَّ أَطِلْ عُمُرَهُ وَ أَنْسِئْ فِي أَجَلِهِ

He (the narrator) said, ‘I said, ‘O Rasool-Allah^-saww! And who is that man?’ He^-saww said: ‘The one whom you rescued from the lions’. I said, ‘O Rasool-Allah^-saww! Ask your^-saww Lord^-azwj to Prolong my age’. He^-saww raised his^-saww hands towards the sky and said: ‘O Allah^-azwj! Prolong his age and Forget (delay) in his death!’

فَقُلْتُ يَا رَسُولَ اللَّهِ خَمْسٌ وَ تِسْعُونَ سَنَةً فَقَالَ خَمْسٌ وَ تِسْعُونَ سَنَةً فَقَالَ رَجُلٌ كَانَ بَيْنَ يَدَيْهِ وَ يُوقَى مِنَ الْآفَاتِ فَقَالَ النَّبِيُّ ص وَ يُوقَى مِنَ الْآفَاتِ فَقُلْتُ لِلرَّجُلِ مَنْ أَنْتَ فَقَالَ أَنَا عَلِيُّ بْنُ أَبِي طَالِبٍ

I said, ‘O Rasool-Allah^-saww! Ninety-five years’. He^-saww said: ‘Ninety-five years’. A man who was in front of him^-saww said, ‘And being safe from the calamities’. The Prophet^-saww said: ‘And being safe from the calamities’. I said to the man, ‘Who are you?’ He^-asws said: ‘I^-asws am Ali^-asws Bin Abu Talib^-asws’.

فَاسْتَيْقَظْتُ مِنْ‏ نَوْمِي وَ أَنَا أَقُولُ عَلِيَّ بْنَ أَبِي طَالِبٍ وَ كَانَ بغا كَثِيرَ التَّعَطُّفِ وَ الْبِرِّ عَلَى الطَّالِبِيِّينَ فَقِيلَ لَهُ مَا كَانَ ذَلِكَ الرَّجُلُ الَّذِي خَلَّصْتَهُ مِنَ السِّبَاعِ

I woke up from my sleep and I was saying, ‘Ali^-asws Bin Abu Talib^-asws’. And Bugha was with a lot of kindness and righteousness upon the Talibeen. It was said to him, ‘Who was that man you had rescued from the lions?’

قَالَ أُتِيَ الْمُعْتَصِمُ بِاللَّهِ بِرَجُلٍ قَدْ رُمِيَ بِبِدْعَةٍ فَجَرَتْ بَيْنَهُمْ فِي اللَّيْلِ مُخَاطَبَةٌ فِي خَلْوَةٍ فَقَالَ لِيَ الْمُعْتَصِمُ خُذْهُ فَأَلْقِهِ إِلَى السِّبَاعِ فَأَتَيْتُ بِالرَّجُلِ إِلَى السِّبَاعِ لِأُلْقِيَهُ إِلَيْهَا وَ أَنَا مُغْتَاظٌ عَلَيْهِ

He said, ‘They came with a man to Al-Mu’tasim Billah who had been accused of heresy (innovation). Discussion flowed between them during the night in the privacy. Al-Mu’tasim said to me, ‘Seize him and throw him to the lions!’ I came with the man to the lions to throw him to them, and I was furious upon him.

فَسَمِعْتُهُ يَقُولُ اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنِّي مَا كَلَّمْتُ إِلَّا فِيكَ وَ لَا نَصَرْتُ إِلَّا دِينَكَ وَ لَا أُتِيْتُ إِلَّا مِنْ تَوْحِيدِكَ وَ لَمْ أُرِدْ غَيْرَكَ تَقَرُّباً إِلَيْكَ بِطَاعَتِكَ وَ إِقَامَةِ الْحَقِّ عَلَى مَنْ خَالَفَكَ أَ فَتُسْلِمُنِي

I heard him saying, ‘O Allah^-azwj! You^-azwj Know I have not spoken except regarding You^-azwj, nor helped except Your^-azwj religion, nor come to except from Your^-azwj Tawheed, and I did not intend apart from You^-azwj, to draw closer to You^-azwj with obeying You^-azwj and establishing the truth against the ones opposing You^-azwj. Will You^-azwj Hand me over?’

قَالَ- فَارْتَعَدْتُ وَ دَاخَلَنِي لَهُ رِقَّةٌ وَ عَلَى قَلْبِي مِنْهُ وَجَعٌ فَجَذَبْتُهُ عَنْ طَرِيقِ بِرْكَةِ السِّبَاعِ وَ قَدْ كِدْتُ أَنْ أَزُخَّ بِهِ فِيهَا وَ أَتَيْتُ بِهِ إِلَى حُجْرَتِي فَأَخْفَيْتُهُ وَ أَتَيْتُ الْمُعْتَصِمَ فَقَالَ هِيهِ فَقُلْتُ أَلْقَيْتُهُ قَالَ فَمَا سَمِعْتَهُ يَقُولُ قُلْتُ أَنَا أَعْجَمِيٌّ وَ كَانَ يَتَكَلَّمُ بِكَلَامٍ عَرَبِيٍّ مَا كُنْتُ أَعْلَمُ مَا يَقُولُ

He (the narrator) said, ‘I trembled and kindness for him entered me and pain from him upon my heart. I pulled him away from the path of the enclosure of the lions, and I had almost thrown him into it. And I came with him to my room. I hid him and came to Al-Mu’tasim. He said, ‘Is it done?’ I said, ‘I have thrown him’. He said, ‘So what did you hear him say?’ I said, ‘I am a non-Arab, and he was speaking in the Arabic language. I did not know what he was saying’.

وَ قَدْ كَانَ الرَّجُلُ أَغْلَظَ لِلْمُعْتَصِمِ فِي خِطَابِهِ فَلَمَّا كَانَ فِي السَّحَرِ قُلْتُ لِلرَّجُلِ قَدْ فَتَحْتُ الْأَبْوَابَ وَ أَنَا مُخْرِجُكَ مَعَ رِجَالِ الْحَرَسِ وَ قَدْ آثَرْتُكَ عَلَى نَفْسِي وَ وَقَيْتُكَ بِرُوحِي فَاجْهَدْ أَنْ لَا تَظْهَرَ فِي أَيَّامِ الْمُعْتَصِمِ قَالَ نَعَمْ

And the man had been harsh to Al-Mu’tasim in his addressing with him. When it was during the pre-dawn, I said to the man, ‘I am opening the doors, and I shall take you out with the men, the guards, and I have preferred you over myself and have saved you with my soul, so try not to appear during the days of Al Mu’tasim’. He said, ‘Yes’.

قُلْتُ فَمَا خَبَرُكَ قَالَ هَجَمَ رَجُلٌ مِنْ عُمَّالِنَا فِي بَلَدِنَا عَلَى ارْتِكَابِ الْمَحَارِمِ وَ الْفُجُورِ وَ إِمَاتَةِ الْحَقِّ وَ نَصْرِ الْبَاطِلِ فَسَرَى ذَلِكَ فِي فَسَادِ الشَّرِيعَةِ وَ هَدْمِ التَّوْحِيدِ فَلَمْ أَجِدْ نَاصِراً عَلَيْهِ فَهَجَمْتُ فِي لَيْلَةٍ عَلَيْهِ فَقَتَلْتُهُ لِأَنَّ جُرْمَهُ كَانَ مُسْتَحِقّاً فِي الشَّرِيعَةِ أَنْ يُفْعَلَ بِهِ ذَلِكَ فَأُخِذْتُ فَكَانَ مَا رَأَيْتَ.

I said, ‘So what is your news?’ He said, ‘A man from our office bearers in our city attacked upon the indulgences in the Prohibitions, and the immoralities, and killing of the truth and helping the falsehood. That was interpreted as corrupting the Law and demolishing the Tawheed. I could not find any helper against him, so I attacked upon him during the night and killed him, because his crime had been deserving that it be done with him in the Law. So I was seized, and it happened what you saw’’.[132]

6- ما، الأمالي للشيخ الطوسي الْفَحَّامُ قَالَ: كَانَ أَبُو الطَّيِّبِ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ بوطير رَجُلًا مِنْ أَصْحَابِنَا وَ كَانَ جَدُّهُ بوطير غُلَامَ الْإِمَامِ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ وَ هُوَ سَمَّاهُ بِهَذَا الِاسْمِ وَ كَانَ مِمَّنْ لَا يَدْخُلُ الْمَشْهَدَ وَ يَزُورُ مِنْ وَرَاءِ الشُّبَّاكِ وَ يَقُولُ لِلدَّارِ صَاحِبٌ حَتَّى أُذِنَ لَهُ

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Fahham who said,

‘Abu Al-Tayyib Ahmad Bin Muhammd Bin Buteyr was a man from our companions, and his grandfather Buteyr was a slave of the Imam^-asws Abu Al-Hassan Ali^-asws Bin Muhammad^-asws, and he^-asws had named him with this name, and he was from the ones who would not enter the Mausoleum, and he would perform his visitation from behind the window, and he would say, that there was an owner for the house, until he^-asws permits for him.

وَ كَانَ مُتَأَدِّباً يَحْضُرُ الدِّيوَانَ وَ كَانَ إِذَا طَلَبَ مِنَ الْإِنْسَانِ حَاجَةً فَإِنْ أَنْجَزَهَا شَكَرَ وَ سُرَّ وَ إِنْ وَعَدَهُ عَادَ إِلَيْهِ ثَانِيَةً فَإِنْ أَنْجَزَهَا وَ إِلَّا عَادَ الثَّالِثَةَ فَإِنْ أَنْجَزَهَا وَ إِلَّا قَامَ فِي مَجْلِسِهِ إِنْ كَانَ مِمَّنْ لَهُ مَجْلِسٌ

He was a literary man attending the government office, and it so happened, whenever he requested a need from the person, if he fulfilled it, he would thank and be cheered, and if he promised him, he would return to him secondly. If he fulfilled it, or else he would return thirdly. If he fulfilled it, or else he would stand in his gathering, if he were from the ones having a gathering for him.

أَوْ جَمَعَ النَّاسَ فَأَنْشَدَ

أَ عَلَى الصِّرَاطِ تُرِيدُ رَعْيَةَ ذِمَّتِي‏		أَمْ فِي الْمَعَادِ تَجُودُ بِالْإِنْعَامِ‏
إِنِّي لِدُنْيَائِي أُرِيدُكَ فَانْتَبِهْ‏		يَا سَيِّدِي مِنْ رَقْدَةِ النَّوَّامِ‏

Or he would gather the people and recite, ‘Are you upon the path intending citizens of my responsibility, or will you be finding bounties in the Hereafter? I want you for my world, so wake up, O my Master^-asws, from the slumber of the sleep’’.[133]

7- غط، الغيبة للشيخ الطوسي مِنَ الْمَحْمُودِينَ أَيُّوبُ بْنُ نُوحِ بْنِ دَرَّاجٍ ذَكَرَ عَمْرُو بْنُ سَعِيدٍ الْمَدَائِنِيُّ وَ كَانَ فَطَحِيّاً قَالَ: كُنْتُ عِنْدَ أَبِي الْحَسَنِ الْعَسْكَرِيِّ ع بِصَرْيَا إِذْ دَخَلَ أَيُّوبُ بْنُ نُوحٍ وَ وَقَفَ قُدَّامَهُ فَأَمَرَهُ بِشَيْ‏ءٍ ثُمَّ انْصَرَفَ وَ الْتَفَتَ إِلَيَّ أَبُو الْحَسَنِ ع وَ قَالَ يَا عَمْرُو إِنْ أَحْبَبْتَ أَنْ تَنْظُرَ إِلَى رَجُلٍ مِنْ أَهْلِ الْجَنَّةِ فَانْظُرْ إِلَى هَذَا-.

(The book) ‘Al Ghayba’ of the Sheykh Al Tusi, from Al Mahmoudy Ayoub Bin Nuh Bin Darraj. He mentioned Amro Bin Saeed Al Madainy, and he was a follower of Al Fat’h, he said,

‘I was in the presence of Abu Al-Hassan Al-Askari^-asws at Sarya, when Ayoub Bin Nuh entered and paused in front of him^-asws. He^-asws instructed him with something, then he left, and Abu Al-Hassan^-asws turned towards me and said: ‘O Amro! If you like to look at a man from the people of Paradise, then look at this one!’’[134]

وَ مِنْهُمْ عَلِيُّ بْنُ جَعْفَرٍ الْهَمَانِيُّ وَ كَانَ فَاضِلًا مَرْضِيّاً مِنْ وُكَلَاءِ أَبِي الْحَسَنِ وَ أَبِي مُحَمَّدٍ ع

And from them is Ali Bin Ja’far Al-Hamany, and he was meritorious, pleasing, being from the representatives of Abu Al-Hassan^-asws and Abu Muhammad^-asws.

رَوَى أَحْمَدُ بْنُ عَلِيٍّ الرَّازِيُّ عَنْ عَلِيِّ بْنِ مَخْلَدٍ الْإِيَادِيِّ قَالَ حَدَّثَنِي أَبُو جَعْفَرٍ الْعَمْرِيُّ قَالَ: حَجَّ أَبُو طَاهِرِ بْنُ بِلَالٍ فَنَظَرَ إِلَى عَلِيِّ بْنِ جَعْفَرٍ وَ هُوَ يُنْفِقُ النَّفَقَاتِ الْعَظِيمَةِ فَلَمَّا انْصَرَفَ كَتَبَ بِذَلِكَ إِلَى أَبِي مُحَمَّدٍ ع فَوَقَّعَ فِي رُقْعَتِهِ قَدْ كُنَّا أَمَرْنَا لَهُ بِمِائَةِ أَلْفِ دِينَارٍ ثُمَّ أَمَرْنَا لَهُ بِمِثْلِهَا فَأَبَى قَبُولَهُ إِبْقَاءً عَلَيْنَا مَا لِلنَّاسِ وَ الدُّخُولِ مِنْ أَمْرِنَا فِيمَا لَمْ نُدْخِلْهُمْ فِيهِ

And it is reported by Ahmad Bin Ali Al Razy, from Ali Bin Makhlad Al Iyadi who said, ‘It is narrated to me by Abu Ja’far Al Amry who said,

‘Abu Tahir Bin Bilal performed Hajj. He looked at Ali son of Ja’far^-asws, and he was spending a lot of expense money. When he left, he wrote with that to Abu Muhammad^-asws. He^-asws signed in a not, ‘We^-asws had instructed for him with a thousand Dinars, then we^-asws instructed for him with similar to it, but he had refused to accept it, remaining upon us what is for the people, and the entering from our^-asws matter into what we^-asws did not enter into’.

قَالَ وَ دَخَلَ عَلَى أَبِي الْحَسَنِ الْعَسْكَرِيِّ فَأَمَرَ لَهُ بِثَلَاثِينَ أَلْفَ دِينَارٍ.

He (the narrator) said, ‘And he entered to see Abu Al-Hassan Al-Askari^-asws. He^-asws instructed with thirty thousand Dinars for him’’.[135]

وَ مِنْهُمْ أَبُو عَلِيِّ بْنُ رَاشِدٍ أَخْبَرَنِي ابْنُ أَبِي جِيدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ عِيسَى قَالَ: كَتَبَ أَبُو الْحَسَنِ الْعَسْكَرِيُّ إِلَى الْمَوَالِي بِبَغْدَادَ وَ الْمَدَائِنِ وَ السَّوَادِ وَ مَا يَلِيهَا قَدْ أَقَمْتُ أَبَا عَلِيِّ بْنَ رَاشِدٍ مَقَامَ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَبْدِ رَبِّهِ وَ مَنْ قَبْلَهُ مِنْ وُكَلَائِي وَ قَدْ أَوْجَبْتُ فِي طَاعَتِهِ طَاعَتِي وَ فِي عِصْيَانِهِ الْخُرُوجَ إِلَى عِصْيَانِي وَ كَتَبْتُ بِخَطِّي-

And from them is Abu Ali Bin Rashid. Ibn Abu Jeed informed me from Muhammad Bin Al-Hassan Bin Al Waleed, from Al Saffar, from Muhammad Bin Isa who said,

‘Abu Al-Hassan Al-Askari^-asws wrote to the friends at Baghdad and Al-Madain, and the outskirts, and what followed these, ‘I have established Abu Ali Bin Rashid in the place of Ali Bin Al-Husayn Bin Abd Rabbih, and the one before him from my^-asws representative, and I^-asws obligated my^-asws obedience to be in his obedience, and disobedience to him being the exit to my^-asws disobedience, and I^-asws am writing in my^-asws handwriting’.

وَ رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ رُقْعَةً إِلَى مُحَمَّدِ بْنِ فَرَجٍ قَالَ كَتَبْتُ إِلَيْهِ أَسْأَلُهُ عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ وَ عَنْ عِيسَى بْنِ جَعْفَرٍ وَ عَنِ ابْنِ بند وَ كَتَبَ إِلَيَّ ذَكَرْتَ ابْنَ رَاشِدٍ رَحِمَهُ اللَّهُ إِنَّهُ عَاشَ سَعِيداً وَ مَاتَ شَهِيداً وَ دَعَا لِابْنِ بند وَ الْعَاصِمِيِّ

And it is reported by Muhammad Bin Yaqoub, a not to Muhammad Bin Faraj who said, ‘I wrote to him^-asws asking him^-asws about Abu Ali Bin Rashid, and about Isa Bin Ja’far, and about Ibn Band, and he^-asws wrote to me: ‘You mentioned Ibn Rashi, may Allah^-azwj have Mercy on him. He lived as fortunate and died a martyr’. And he^-asws supplicated for Ibn Band and Al-Aasimy.

وَ ابْنُ بند ضُرِبَ‏ بِعَمُودٍ وَ قُتِلَ وَ ابْنُ عَاصِمٍ ضُرِبَ بِالسِّيَاطِ عَلَى الْجِسْرِ ثَلَاثَمِائَةِ سَوْطٍ وَ رُمِيَ بِهِ فِي الدِّجْلَةِ.

And Ibn Band was struck by a rod and killed, and Ibn Aasim was beaten with whips upon the bridge, three hundred lashes, and he was thrown into the Tigris’’.[136]

8- غط، الغيبة للشيخ الطوسي مِنَ الْمَذْمُومِينَ فَارِسُ بْنُ حَاتِمِ بْنِ مَاهَوَيْهِ الْقَزْوِينِيُ‏^[137] عَلَى مَا رَوَاهُ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ الْحِمْيَرِيُّ قَالَ: كَتَبَ أَبُو الْحَسَنِ الْعَسْكَرِيُّ ع إِلَى عَلِيِّ بْنِ‏ عَمْرٍو الْقَزْوِينِيِّ بِخَطِّهِ اعْتَقِدْ فِيمَا تَدِينُ اللَّهَ بِهِ أَنَّ الْبَاطِنَ عِنْدِي حَسَبَ مَا أَظْهَرْتُ لَكَ فِيمَنِ اسْتَنْبَأْتَ عَنْهُ وَ هُوَ فَارِسٌ لَعَنَهُ اللَّهُ

(The book) ‘Al Ghayba’ of the Sheykh Al Tusi –

From the reprehensible Faris Bin Hatim Bin Mahawiya Al-Qazwiny^-la, based upon what is reported by Abdullah Bin Ja’far Al-Himeyri who said, ‘Abu Al-Hassan Al-Askari^-asws wrote to Ali Bin Amro Al-Qawiny in his^-asws handwriting: ‘Believe in what you are making a religion of Allah^-azwj with! The esoteric is with me^-asws. Figure out what I^-asws am revealing to you regarding the one who is extracting about it, and he is Faris^-la, may Allah^-azwj Curse him^-la.

فَإِنَّهُ لَيْسَ يَسَعُكَ إِلَّا الِاجْتِهَادُ فِي لَعْنِهِ وَ قَصْدُهُ وَ مُعَادَاتُهُ وَ الْمُبَالَغَةُ فِي ذَلِكَ بِأَكْثَرِ مَا تَجِدُ السَّبِيلَ إِلَيْهِ مَا كُنْتُ آمُرُ أَنْ يُدَانَ اللَّهُ بِأَمْرٍ غَيْرِ صَحِيحٍ

There isn’t any leeway for you except to struggle in cursing him^-la, and aiming him^-la, and being inimical to him^-la, and the intensiveness in that with frequenting whatever way you can find to him^-la. I^-asws would not order that a religion of Allah^-azwj be made with a matter other than correct.

فَجِدَّ وَ شُدَّ فِي لَعْنِهِ وَ هَتْكِهِ وَ قَطْعِ أَسْبَابِهِ وَ سَدِّ أَصْحَابِنَا عَنْهُ وَ إِبْطَالِ أَمْرِهِ وَ أَبْلِغْهُمْ ذَلِكَ مِنِّي وَ احْكِهِ لَهُمْ عَنِّي

Therefore struggle and be intense in cursing him^-la, and disgrace him^-la, and cut off his^-la means, and block our^-asws companions from him^-la, and invalidate his^-la matter, and deliver that to them from me^-asws and narrate it to them from on my^-asws behalf.

وَ إِنِّي سَائِلُكُمْ بَيْنَ يَدَيِ اللَّهِ عَنْ هَذَا الْأَمْرِ الْمُؤَكَّدِ فَوَيْلٌ لِلْعَاصِي وَ لِلْجَاحِدِ وَ كَتَبْتُ بِخَطِّي لَيْلَةَ الثَّلَاثَاءِ لِتِسْعِ لَيَالٍ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ سَنَةَ خَمْسِينَ وَ مِائَتَيْنِ وَ أَنَا أَتَوَكَّلُ عَلَى اللَّهِ وَ أَحْمَدُهُ كَثِيراً.

And I^-asws shall be questioning you all in front of Allah^-azwj about this matter, the emphasised. So woe be unto the disobedient and the rejecter! And I^-asws am writing with my^-asws handwriting on the night of Wednesday, on the ninth night from the month of Rabbi Al-Awwal in the year two hundred and fifty. And I^-asws am relying upon Allah^-azwj and praising Him^-azwj a lot’’.[138]

روى الكليني في الكافي ج 1 ص 496 عن الحسين بن محمّد، عن معلى بن محمّد عن أحمد بن محمّد بن عبد اللّه، عن محمّد بن سنان قال:

Note: It is reported by Al-Kulayni in Al-Kafi Vol 1 P 496, from Al-Husayn Bin Muhammad Bin Muhammad, from Moala Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah, from Muhammad Bin Sinan who said,

دخلت على أبى الحسن« ع»- يعنى الهادى عليه السلام- فقال: يا محمد! حدث بآل فرج حدث؟ فقلت: مات عمر، فقال: الحمد للّه- حتى أحصيت له أربعا و عشرين مرة- فقلت: يا سيدى لو علمت أن هذا يسرك لجئت حافيا أعدو إليك.

‘I entered to see Abu Al-Hassan^-asws – meaning Al-Hadi^-asws. He^-asws said: ‘O Muhammad! Has any event of death occurred with the family of Faraj?’ I said, ‘Umar died’. He^-asws said: ‘The Praise is for Allah^-azwj!’ – until I counted for him^-asws, twenty-four times. I said, ‘O my Master^-asws! If I had known that this would cheer you^-asws, I would have come bare footed running to you^-asws’.

قال: يا محمد؛ أولا تدرى ما قال لعنه اللّه لمحمّد بن على أبى؟

He^-asws said: ‘O Muhammad! Or don’t you know what he^-la, may Allah^-azwj Curse him^-la, had said for Muhammad^-asws Bin Ali^-asws, my^-asws father^-asws?’

قال: قلت: لا، قال: خاطبه في شي‏ء فقال: أظنك سكران، فقال أبى:« اللّهمّ ان كنت تعلم أنى أمسيت لك صائما فأذقه طعم الحرب. و ذل الاسر».

He (the narrator) said, ‘I said, ‘No’. He^-asws said: ‘He^-asws addressed him regarding something. He said, ‘I think you are drunk’. My^-asws father^-asws said: ‘O Allah^-azwj! If You^-azwj Know that I^-asws have come to the evening having fasted for You^-azwj, then Make him taste the war and disgrace of the captivity!’

فو اللّه ان ذهبت الأيّام حتّى حرب ماله، و ما كان له، ثمّ أخذ أسيرا و هو ذا قد مات- لا رحمه اللّه- و قد أدال اللّه عزّ و جلّ منه، و ما زال يديل أولياءه من أعدائه.

By Allah^-azwj! The days passed by until his^-la wealth was raided in a war along with whatever was for him^-la. Then he^-la was seized as a captive, and there he^-la is, having died, may Allah^-azwj have no Mercy on him^-la. And Allah^-azwj Mighty and Majestic has Triumphed over him, and He^-azwj has not ceased to Cause His^-azwj friends to triumph over His^-azwj enemies.

قال المسعوديّ: فى سنة ثلاث و ثلاثين و مائتين، سخط المتوكل على عمر بن الفرج الرخجى، و كان من عليه الكتاب، و أخذ منه مالا و جواهرا مائة ألف و عشرين ألف دينار، و أخذ من أخيه نحو مائة ألف دينار و خمسين ألف دينار، ثمّ صالح عمر على احدى عشر ألف درهم على أن يرد عليه ضياعه.

Al-Masoudy said, ‘In the year two hundred and thirty-three, Al-Mutawakkil was angered upon Umar Bin Al-Faraj Al-Rakhji, and he was on there was an agreement upon him, and he seized from him wealth and jewels (worth) one hundred and twenty thousand Dinars, and he seized from his brother approximately one hundred and fifty thousand Dinars. Then Umar reconciled upon eleven thousand Dirhams based upon that he would return his estate to him.

ثمّ غضب عليه مرة ثانية، ثمّ امر أن يصفع في كل يوم فاحصى ما صفع فكانت ستة آلاف صفعة، و البس جبة صوف، ثمّ رضى عنه ثمّ سخط عليه ثالثة و احدر الى بغداد، و أقام بها حتى مات.

Then he was angered upon him for a second time. Then he ordered he be struck on the back of the neck during every day. So he was beaten what he was beaten, and it was six thousand beatings, and he was wearing a woollen coat. Then he was pleased with him. Then he was angered upon him thirdly, and sent to Baghdad, and he stayed at it until he died.

أقول: الصفع: الضرب على القفا بجمع الكف، و قيل هو أن يبسط كفه فيضرب و هذا من نهاية الذل و الهوان كما دعا عليه أبو جعفر الجواد« ع».

I (Majlisi) am saying, ‘Al-Saf’a’ is the beating upon the back of the neck with both the hands. And it is extending his hands and beaten, and this is from the peak of disgrace and the debasement, just as Abu Ja’far Al-Jawad^-asws had supplicated against him^-la’.

9- عم، إعلام الورى رَوَى عَبْدُ اللَّهِ بْنُ عَيَّاشٍ بِإِسْنَادِهِ عَنْ أَبِي الْهَاشِمِ الْجَعْفَرِيِّ فِيهِ‏ وَ قَدِ اعْتَلَ‏ فِي أَبْيَاتٍ‏.

(The book) ‘I’lam Al-Wara’ – It is reported by Abdullah Bin Ayyash, by his chain from Abu Al-Hashim Al-Ja’fari regarding it, and he had fallen ill during the couplets:

مَادَتِ الْأَرْضُ بِي وَ آدَتْ فُؤَادِي‏		وَ اعْتَرَتْنِي مَوَارِدُ الْعُرَوَاءِ
حِينَ قِيلَ الْإِمَامُ نِضْوٌ عَلِيلٌ‏		قُلْتُ نَفْسِي فَدَتْهُ كُلَّ الْفِدَاءِ
مَرِضَ الدِّينُ لِاعْتِلَالِكَ وَ اعْتَلَ‏		وَ غَارَتْ لَهُ نُجُومُ السَّمَاءِ
عَجَباً أَنْ مُنِيتَ بِالدَّاءِ وَ السَّقَمِ‏		وَ أَنْتَ الْإِمَامُ حَسْمُ الدَّاءِ
أَنْتَ آسِي الْأَدْوَاءِ فِي الدِّينِ وَ الدُّنْيَا		وَ مُحْيِي الْأَمْوَاتِ وَ الْأَحْيَاءِ

‘The earth was desperate with my and my heart was heavy, and it surrounded me, the arrival of fever, when it was said the exhausted Imam^-asws is not well. I said within myself, I shall sacrifice with all sacrifices. The religion fell sick at your^-asws illness and became ill, and the stars of the sky we jealous to him^-asws. Strange that you^-asws suffered from the illness and the disease, and you^-asws are the Imam^-asws who removes the illnesses. You^-asws are the doctor of the religion and of the world, and you^-asws revive the dead and the living’’.[139]

10- كش، رجال الكشي وَجَدْتُ بِخَطِّ جَبْرَئِيلَ بْنِ أَحْمَدَ حَدَّثَنِي مُحَمَّدُ بْنُ عِيسَى الْيَقْطِينِيُّ قَالَ: كَتَبَ ع إِلَى عَلِيِّ بْنِ بِلَالٍ فِي سَنَةِ اثْنَتَيْنِ وَ ثَلَاثِينَ وَ مِائَتَيْنِ‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ أَحْمَدُ اللَّهَ إِلَيْكَ وَ أَشْكُو طَوْلَهُ وَ عَوْدَهُ وَ أُصَلِّي عَلَى مُحَمَّدٍ النَّبِيِّ وَ آلِهِ صَلَوَاتُ اللَّهِ وَ رَحْمَتُهُ عَلَيْهِمْ

(The book) ‘Rijal’ of Al Kashy – ‘I found in the handwriting of Jibraeel Bin Ahmad, ‘It is narrated to me by Muhammad Bin Isa Al Yaqteeny who said,

‘He^-asws wrote to Ali Bin Bilal in the year two hundred and thirty-two: ‘In the Name of Allah^-azwj the Beneficent, the Merciful. I^-asws Praise Allah^-azwj to you and I^-asws complain of its prolongation and its return, and I^-asws send Salawaat upon Muhammad^-saww the Prophet^-saww and his^-saww Progeny^-asws, may the Salawaat of Allah^-azwj and His^-azwj Mercy upon them^-asws.

ثُمَّ إِنِّي أَقَمْتُ أَبَا عَلِيٍّ مَقَامَ حُسَيْنِ بْنِ عَبْدِ رَبِّهِ فَائْتَمَنْتُهُ عَلَى ذَلِكَ بِالْمَعْرِفَةِ بِمَا عِنْدَهُ وَ الَّذِي لَا يُقَدِّمُهُ أَحَدٌ وَ قَدْ أَعْلَمُ أَنَّكَ شَيْخُ نَاحِيَتِكَ فَأَحْبَبْتُ إِفْرَادَكَ وَ إِكْرَامَكَ بِالْكِتَابِ بِذَلِكَ فَعَلَيْكَ بِالطَّاعَةِ لَهُ وَ التَّسْلِيمِ إِلَيْهِ جَمِيعَ الْحَقِّ قَبْلَكَ

Then, I^-asws hereby nominate Abu Ali in place of Husayn Bin Abd Rabbih. I^-asws trust him upon that due to the recognition of what is with him, and that which no one has brought forward, and I^-asws know that you are a Sheykh in your area, so I^-asws loved it to individualise you and honour you with the letter with that. Upon you is with the obedience to him and the submitting to him entirety of the rights which are with you.

وَ أَنْ تَحُضَّ مَوَالِيَّ عَلَى ذَلِكَ وَ تُعَرِّفَهُمْ مِنْ ذَلِكَ مَا يَصِيرُ سَبَباً إِلَى عَوْنِهِ وَ كِفَايَتِهِ فَذَلِكَ تَوْفِيرٌ عَلَيْنَا وَ مَحْبُوبٌ لَدَيْنَا وَ لَكَ بِهِ جَزَاءٌ مِنَ اللَّهِ وَ أَجْرٌ فَإِنَّ اللَّهَ يُعْطِي مَنْ يَشَاءُ أَفْضَلَ الْإِعْطَاءِ وَ الْجَزَاءِ بِرَحْمَتِهِ أَنْتَ فِي وَدِيعَةِ اللَّهِ وَ كَتَبْتُ بِخَطِّي وَ أَحْمَدُ اللَّهَ كَثِيراً.

And that you should prompt my^-asws friends upon that and let them know of that what would become a cause to assist him and suffice that. That would be an augmentation upon us^-asws and beloved to us^-asws, and due to it would be a reward for you from Allah^-azwj and a recompense, for Allah^-azwj Gives to one He^-azwj so Desires, the superior awards and recompense due to His^-azwj Mercy. You are in an entrustment of Allah^-azwj, and I^-asws writing with my^-asws handwriting, and I^-asws praise Allah^-azwj a lot!’’[140]

11- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ مُحَمَّدِ بْنِ نُصَيْرٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى قَالَ: نُسْخَةُ الْكِتَابِ مَعَ ابْنِ رَاشِدٍ إِلَى جَمَاعَةِ الْمَوَالِي الَّذِينَ هُمْ بِبَغْدَادَ الْمُقِيمِينَ بِهَا وَ الْمَدَائِنِ وَ السَّوَادِ وَ مَا يَلِيهَا أَحْمَدُ اللَّهَ إِلَيْكُمْ مَا أَنَا عَلَيْهِ مِنْ عَافِيَةٍ وَ حُسْنِ عَائِدَتِهِ وَ أُصَلِّي عَلَى نَبِيِّهِ وَ آلِهِ أَفْضَلَ صَلَوَاتِهِ وَ أَكْمَلَ رَحْمَتِهِ وَ رَأْفَتِهِ

(The book) ‘Rijal’ of Al Kashy – Muhammad Bin Masoud, from Muhammad Bin Nuseyr, from Ahmad Bin Muhammad Bin Isa who said,

‘A copy of the letter was with Ibn Rashid, to a group of friend, the ones who were at Baghdad, staying at it, and Al-Madain, and the outskirts and what follows it: ‘I^-asws praise Allah^-azwj to you all of what I^-asws am upon, from the good health and goodly return, and I^-asws send Salawaat upon His^-azwj Prophet^-saww and his^-saww Progeny^-asws, the most superior of His^-azwj Salawaat, and the most perfect of His^-azwj Mercy, and His^-azwj Clemency.

وَ إِنِّي أَقَمْتُ أَبَا عَلِيِّ بْنَ رَاشِدٍ مَقَامَ الْحُسَيْنِ بْنِ عَبْدِ رَبِّهِ وَ مَنْ كَانَ قَبْلَهُ مِنْ وُكَلَائِي وَ صَارَ فِي مَنْزِلَتِهِ عِنْدِي وَ وَلَّيْتُهُ مَا كَانَ يَتَوَلَّاهُ غَيْرُهُ مِنْ وُكَلَائِي قَبْلَكُمْ لِيَقْبِضَ حَقِّي وَ ارْتَضَيْتُهُ لَكُمْ وَ قَدَّمْتُهُ فِي ذَلِكَ وَ هُوَ أَهْلُهُ وَ مَوْضِعُهُ

And I^-asws hereby nominate Abu Ali Bin Rashid in place of Al-Husayn Bin Abd Rabbih, and the one from my representatives who were before him, in his status in my^-asws presence, and I^-asws place him in charge of what others from my^-asws representatives had been in charge of in front of you all, for him to take possession of my^-asws rights, and I^-asws am pleased with him for you, and advance him regarding that, and he is its rightful and of its position.

فَصِيرُوا رَحِمَكُمُ اللَّهُ إِلَى الدَّفْعِ إِلَيْهِ ذَلِكَ وَ إِلَيَّ وَ أَنْ لَا تَجْعَلُوا لَهُ عَلَى أَنْفُسِكُمْ عِلَّةً فَعَلَيْكُمْ بِالْخُرُوجِ عَنْ ذَلِكَ وَ التَّسَرُّعِ إِلَى طَاعَةِ اللَّهِ وَ تَحْلِيلِ أَمْوَالِكُمْ وَ الْحَقْنِ لِدِمَائِكُمْ‏ وَ تَعاوَنُوا عَلَى الْبِرِّ وَ التَّقْوى‏ وَ لا تَعاوَنُوا عَلَى الْإِثْمِ وَ الْعُدْوانِ‏ وَ اتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ‏ وَ اعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً وَ لا تَمُوتُنَّ إِلَّا وَ أَنْتُمْ مُسْلِمُونَ‏  

May Allah^-azwj have Mercy on you all! Come to his defence of that and to me^-asws, and even though I^-asws had not made any reason to be for him upon yourselves. Up to you is with exiting from that and be quick to the obedience of Allah^-azwj, and legalise your wealth, and save your blood, and assist each other upon the righteousness and the piety; and do not assist each other upon the sin and the aggression, and fear Allah; [5:2] perhaps you will be Shown Mercy [7:204] And hold firmly with the Rope of Allah altogether and do not be disunited, [3:103] and do not be dying except and you are submitters [3:102].

فَقَدْ أَوْجَبْتُ فِي طَاعَتِهِ طَاعَتِي وَ الْخُرُوجِ إِلَى عِصْيَانِهِ الْخُرُوجَ إِلَى عِصْيَانِي فَالْزَمُوا الطَّرِيقَ يَأْجُرُكُمُ اللَّهُ وَ يَزِيدُكُمْ مِنْ فَضْلِهِ فَإِنَّ اللَّهَ بِمَا عِنْدَهُ وَاسِعٌ كَرِيمُ مُتَطَوِّلٌ عَلَى عِبَادِهِ رَحِيمٌ نَحْنُ وَ أَنْتُمْ فِي وَدِيعَةِ اللَّهِ وَ حِفْظِهِ وَ كَتَبْتُهُ بِخَطِّي وَ الْحَمْدُ لِلَّهِ كَثِيراً.

I^-asws have obligated my^-asws obedience in obeying him, and the rebelling to disobey him as being the rebelling to disobey me^-asws. Therefore, stay on the road, may Allah^-azwj recompense you and Increase for you all from His^-azwj Grace. Allah^-azwj, due what is with Him^-azwj, is Capacious, Benevolent, of a long Hand upon His^-azwj servants, Merciful. We^-asws are (as well as) all of you are in the entrustment of Allah^-azwj, and His^-azwj Protection. And I^-asws am writing it with my^-asws handwriting, and a lot of Praise be for Allah^-azwj’’.[141]

وَ فِي كِتَابٍ آخَرَ وَ أَنَا آمُرُكَ يَا أَيُّوبَ بْنَ نُوحٍ أَنْ تَقْطَعَ الْإِكْثَارَ بَيْنَكَ وَ بَيْنَ أَبِي عَلِيٍّ وَ أَنْ يَلْزَمَ كُلُّ وَاحِدٍ مِنْكُمَا مَا وُكِّلَ بِهِ وَ أُمِرَ بِالْقِيَامِ فِيهِ بِأَمْرِ نَاحِيَتِهِ فَإِنَّكُمْ إِنِ انْتَهَيْتُمْ إِلَى كُلِّ مَا أُمِرْتُمْ بِهِ اسْتَغْنَيْتُمْ بِذَلِكَ عَنْ مُعَاوَدَتِي

And in another book –

‘And I^-asws am ordering you, O Ayoub Bin Nuh, to terminate the duplication between you and Abu Ali, and each of you should stick with what he has been allocated with and ordered with standing regarding it, in the matters of his area. If you were to end to all what you have been instructed with, you will be needless with that from my^-asws having to repeat.

وَ آمُرُكَ يَا أَبَا عَلِيٍّ بِمِثْلِ مَا آمُرُكَ بِهِ يَا أَيُّوبُ أَنْ لَا تَقْبَلَ مِنْ أَحَدٍ مِنْ أَهْلِ بَغْدَادَ وَ الْمَدَائِنِ شَيْئاً يَحْمِلُونَهُ وَ لَا تَلِي لَهُمُ اسْتِيذَاناً عَلَيَّ وَ مُرْ مَنْ أَتَاكَ بِشَيْ‏ءٍ مِنْ غَيْرِ أَهْلِ نَاحِيَتِكَ أَنْ يُصَيِّرَهُ إِلَى الْمُوَكَّلِ بِنَاحِيَتِهِ

And I^-asws order you, O Abu Ali^-asws, with similar to what I^-asws have ordered you with, O Ayoub, that you will not accept anything from anyone from the people of Baghdad and Al-Madain they carry to you, and do not facilitate for them to broadcast upon me^-asws and instruct the one who comes to you with anyone from other than the people of your area, that they should go to the representative in his area.

وَ آمُرُكَ يَا أَبَا عَلِيٍّ بِمِثْلِ مَا أَمَرْتُ بِهِ أَيُّوبَ وَ لْيَقْبَلْ كُلُّ وَاحِدٍ مِنْكُمَا مَا أَمَرْتُهُ بِهِ‏.

And I order you, O Abu Ali^-asws, with similar to what I^-asws have ordered Ayoub with and let each one of you accept what I^-saww have ordered him with’’.[142]

12- مهج، مهج الدعوات مُحَمَّدُ بْنُ جَعْفَرِ بْنِ هِشَامٍ الْأَصْبَغِيُّ عَنِ الْيَسَعِ بْنِ حَمْزَةَ الْقُمِّيِّ قَالَ أَخْبَرَنِي عَمْرُو بْنُ مَسْعَدَةَ وَزِيرُ الْمُعْتَصِمِ الْخَلِيفَةِ أَنَّهُ‏ جَاءَ عَلَيَّ بِالْمَكْرُوهِ الْفَظِيعِ حَتَّى تَخَوَّفْتُهُ عَلَى إِرَاقَةِ دَمِي وَ فَقْرِ عَقِبِي فَكَتَبْتُ إِلَى سَيِّدِي أَبِي الْحَسَنِ الْعَسْكَرِيِّ ع أَشْكُو إِلَيْهِ مَا حَلَّ بِي

(The book) ‘Mahj Al Da’waat’ – Muhammad Bin Ja’far Bin Hisham Al Asbaghy, from Al Yas’a Bin Hamza Al Qummi who said, ‘I was informed by Amro Bin Mas’ada, minister of Al Mu’tasim the caliph,

‘He (Al-Mutawakkil) came to me with the awful abomination until I feared upon him shedding my blood, and the impoverishment of my posterity. So I wrote to my Master^-asws Abu Al-Hassan Al-Askari^-asws, complaining to him^-asws of what had been released with me.

فَكَتَبَ إِلَيَّ لَا رَوْعَ عَلَيْكَ وَ لَا بَأْسَ فَادْعُ اللَّهَ بِهَذِهِ الْكَلِمَاتِ يُخَلِّصْكَ اللَّهُ وَشِيكاً مِمَّا وَقَعْتَ فِيهِ وَ يَجْعَلْ لَكَ فَرَجاً فَإِنَّ آلَ مُحَمَّدٍ ص يَدْعُونَ بِهَا عِنْدَ إِشْرَافِ الْبَلَاءِ وَ ظُهُورِ الْأَعْدَاءِ وَ عِنْدَ تَخَوُّفِ الْفَقْرِ وَ ضِيقِ الصَّدْرِ

He^-asws wrote to me: ‘There will neither be any terror upon you nor any problem, so supplicate to Allah^-azwj with these phrases, Allah^-azwj would Rescue you imminently from what you have fallen into and Made a relief to be for you, for the Progeny^-asws of Muhammad^-saww are supplicating with it during the appearance of the afflictions and prevalence of the enemies, and during the scare of poverty and constriction of the chest’.

قَالَ الْيَسَعُ بْنُ حَمْزَةَ فَدَعَوْتُ اللَّهَ بِالْكَلِمَاتِ الَّتِي كَتَبَ إِلَيَّ سَيِّدِي بِهَا فِي صَدْرِ النَّهَارِ فَوَ اللَّهِ مَا مَضَى شَطْرُهُ حَتَّى جَاءَنِي رَسُولُ عَمْرِو بْنِ مَسْعَدَةَ فَقَالَ لِي أَجِبِ الْوَزِيرَ فَنَهَضْتُ وَ دَخَلْتُ عَلَيْهِ

Yas’a Bin Hamza said, ‘I supplicated to Allah^-azwj with the phrases which my Master^-asws had written to me with in the middle of the day. By Allah^-azwj! Part of it had not passed by until a messenger of Amro Bin Mas’ada came to me. He said to me, ‘Answer the minister!’ I got up and entered to see him.

فَلَمَّا بَصُرَ بِي تَبَسَّمَ إِلَيَّ وَ أَمَرَ بِالْحَدِيدِ فَفُكَّ عَنِّي وَ الْأَغْلَالِ فَحُلَّتْ مِنِّي وَ أَمَرَنِي بِخَلْعَةٍ مِنْ فَاخِرِ ثِيَابِهِ وَ أَتْحَفَنِي بِطِيبٍ ثُمَّ أَدْنَانِي وَ قَرَّبَنِي وَ جَعَلَ يُحَدِّثُنِي وَ يَعْتَذِرُ إِلَيَّ وَ رَدَّ عَلَيَّ جَمِيعَ مَا كَانَ اسْتَخْرَجَهُ مِنِّي وَ أَحْسَنَ رِفْدِي وَ رَدَّنِي إِلَى النَّاحِيَةِ الَّتِي كُنْتُ أَتَقَلَّدُهَا وَ أَضَافَ إِلَيْهَا الْكُورَةَ الَّتِي تَلِيهَا ثُمَّ ذَكَرَ الدُّعَاءَ.

When he sighted me, he smiled at me and ordered with the iron (shackles), so these were taken off from me, and the fetters, so these were freed from me, and he ordered for me with garments, from the pride-worthy of his clothing, and gifted to me with perfume. Then he approached me and drew me closer and went on to discuss with me and apologising to me and return to me entirety of what had been taken away from me, and gave me excellent presents, and returned me to the area which I was collared with and doubled the area which I was in charge of’. Then he mentioned the supplication’’.[143]

13- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: بَعَثَ إِلَيَّ أَبُو الْحَسَنِ ع فِي مَرَضِهِ وَ إِلَى مُحَمَّدِ بْنِ حَمْزَةَ فَسَبَقَنِي إِلَيْهِ مُحَمَّدُ بْنُ حَمْزَةَ فَأَخْبَرَنِي مُحَمَّدٌ مَا زَالَ يَقُولُ ابْعَثُوا إِلَى الْحَيْرِ وَ قُلْتُ لِمُحَمَّدٍ أَلَّا قُلْتَ لَهُ أَنَا أَذْهَبُ إِلَى الْحَيْرِ ثُمَّ دَخَلْتُ عَلَيْهِ وَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَنَا أَذْهَبُ إِلَى الْحَيْرِ فَقَالَ انْظُرُوا فِي ذَاكَ

(The book) ‘Al Kafi’ – A number of our companions, from Sahl Bin Ziyad, from Abu Hashim Al Ja’fari who said,

‘Abu Al-Hassan^-asws sent for me and Muhammad Bin Hamza during his^-asws illness. Muhammad Bin Hamza preceded me to go to him^-asws, and Muhammad informed me, ‘He^-asws did not cease saying, ‘Go to Al-Hayr, go to Al-Hayr! (Enclosure of Imam Al-Husayn^-asws to supplicate)’ I said to Muhammad, ‘Did you not say to him^-asws that I am going to Al-Hayr?’ Then I went over to him^-asws and said to him^-asws, ‘May I be sacrificed for you^-asws! I am going to Al-Hayr’. He^-asws said: ‘Look into that’.

ثُمَّ قَالَ إِنَّ مُحَمَّداً لَيْسَ لَهُ سِرٌّ مِنْ زَيْدِ بْنِ عَلِيٍّ وَ أَنَا أَكْرَهُ أَنْ يَسْمَعَ ذَلِكَ قَالَ فَذَكَرْتُ ذَلِكَ لِعَلِيِّ بْنِ بِلَالٍ فَقَالَ مَا كَانَ يَصْنَعُ الْحَيْرَ هُوَ الْحَيْرُ

Then he^-asws said to me: ‘Muhammad, there is a secret for him from Zayd Bin Ali, and I dislike it that he should hear that’. I mentioned that to Ali Bin Bilal, and he said, ‘What does he^-asws have to do with Al-Hayr and he^-asws (himself) is (from) Al-Hayr?’

فَقَدِمْتُ الْعَسْكَرَ فَدَخَلْتُ عَلَيْهِ فَقَالَ لِيَ اجْلِسْ حِينَ أَرَدْتُ الْقِيَامَ فَلَمَّا رَأَيْتُهُ أَنِسَ بِي ذَكَرْتُ لَهُ قَوْلَ عَلِيِّ بْنِ بِلَالٍ

I proceeded to Al-Askar and I went over to him^-asws. He^-asws said to me: ‘Be seated!’ when I wanted to arise (to leave). When I saw him^-asws glancing at me, I mentioned to him^-asws the words of Ali Bin Bilal.

فَقَالَ لِي أَلَّا قُلْتَ لَهُ إِنَّ رَسُولَ اللَّهِ ص كَانَ يَطُوفُ بِالْبَيْتِ وَ يُقَبِّلُ الْحَجَرَ وَ حُرْمَةُ النَّبِيِّ ص وَ الْمُؤْمِنِ أَعْظَمُ مِنْ حُرْمَةِ الْبَيْتِ

He^-asws said to me: ‘Did I^-asws not say to you that Rasool-Allah^-saww would perform Tawaaf of the House, and he^-saww would kiss the (Black) Stone, and the sanctity of the Prophet^-saww and the Momin is greater than sanctity of the House (Kaaba)?

وَ أَمَرَهُ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَقِفَ بِعَرَفَةَ وَ إِنَّمَا هِيَ مَوَاطِنُ يُحِبُّ اللَّهُ أَنْ يُذْكَرَ فِيهَا فَأَنَا أُحِبُّ أَنْ يُدْعَى لِي حَيْثُ يُحِبُّ اللَّهُ أَنْ يُدْعَى فِيهَا

However, Allah^-azwj Mighty and Majestic Commanded him^-saww that he^-saww should pause at Arafaat, and rather it is a place wherein Allah^-azwj Loves that He^-azwj be mentioned therein. Thus I^-asws loved it that you supplicate to Allah^-azwj for me where Allah^-azwj Loves that He^-azwj be supplicated to’.

وَ ذَكَرَ عَنْهُ أَنَّهُ قَالَ وَ لَمْ أَحْفَظْ عَنْهُ قَالَ إِنَّمَا هَذِهِ مَوَاضِعُ يُحِبُّ اللَّهُ أَنْ يُتَعَبَّدَ فِيهَا فَأَنَا أُحِبُّ أَنْ يُدْعَى لِي حَيْثُ يُحِبُّ اللَّهُ أَنْ يُعْبَدَ هَلَّا قُلْتَ لَهُ كَذَا

And he mentioned from him^-asws that he^-asws said, and did not memorise it from him, he^-asws said: ‘But rather, these are places wherein Allah^-azwj Loved that He^-azwj be worshipped, thus I^-asws loved it that he should supplicate for me where Allah^-azwj Loves that He^-azwj be worshipped. Did you not say to him such and such?’

قَالَ قُلْتُ جُعِلْتُ فِدَاكَ لَوْ كُنْتُ أُحْسِنُ مِثْلَ هَذَا لَمْ أَرُدَّ الْأَمْرَ عَلَيْكَ هَذِهِ أَلْفَاظُ أَبِي هَاشِمٍ لَيْسَتْ أَلْفَاظَهُ‏.

He (the narrator) said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! If I was good similar to this, I would not have referred the matter upon you^-asws’. These are the words of Hashim, not my words’’.[144]

باب 6 أحوال جعفر و سائر أولاده صلوات الله عليه‏

CHAPTER 6- SITUATION OF JA’FAR (THE LIAR) AND REST OF HIS^-asws CHILDREN, MAY THE SALAWAAT OF ALLAH^-azwj BE UPON HIM^-asws

1- ج، الإحتجاج الْكُلَيْنِيُّ عَنْ إِسْحَاقَ بْنِ يَعْقُوبَ‏ قَالَ: سَأَلْتُ مُحَمَّدَ بْنَ عُثْمَانَ الْعَمْرِيَّ رَحِمَهُ اللَّهُ أَنْ يُوصِلَ إِلَيْهِ ع سَأَلْتُ فِيهِ عَنْ مَسَائِلَ أَشْكَلَتْ عَلَيَّ فَوَرَدَ التَّوْقِيعُ بِخَطِّ مَوْلَانَا صَاحِبِ الزَّمَانِ ع أَمَّا مَا سَأَلْتَ عَنْهُ أَرْشَدَكَ اللَّهُ وَ ثَبَّتَكَ اللَّهُ مِنْ أَمْرِ الْمُنْكِرِينَ مِنْ أَهْلِ بَيْتِنَا وَ بَنِي عَمِّنَا

(The book) ‘Al Ihtijaj’ – Al Kuyalyni, from Is’haq Bin Yaqoub who said,

‘I asked Muhammad Bin Usman Al-Amry, may Allah^-azwj have Mercy on him to connect to him^-asws. I asked about issues in it which were problematic upon me. The signed note came in the handwriting of our Master^ajfj of the Time: ‘As for what you asked about, may Allah^-azwj Guide you and may Allah^-azwj Affirm you, from the matter of People^ajfj of our^ajfj Household and the sons of our^ajfj uncle.

فَاعْلَمْ أَنَّهُ لَيْسَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ وَ بَيْنَ أَحَدٍ قَرَابَةٌ وَ مَنْ أَنْكَرَنِي فَلَيْسَ مِنِّي وَ سَبِيلُهُ سَبِيلُ ابْنِ نُوحٍ وَ أَمَّا سَبِيلُ عَمِّي جَعْفَرٍ وَ وُلْدِهِ فَسَبِيلُ إِخْوَةِ يُوسُفَ ع‏.

Know that there is no kinship between Allah^-azwj Mighty and Majestic and anyone, and the one who denies me^ajfj, so he isn’t from me^ajfj, and his way is the way of the son of Noah^-as. And as for the way of my^ajfj uncle Ja’far and his children, it is the way of the brothers of Yusuf^-as’’.[145]

2- ج، الإحتجاج عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ قَالَ: سَأَلْتُ عَلِيَّ بْنَ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِ مَنِ الْحُجَّةُ وَ الْإِمَامُ بَعْدَكَ

(The book) ‘Al Ihtijaj’ – From Abu Hamza Al Sumaly, from Abu Khalid Al Kabuly who said,

‘I asked Ali^-asws Bin Al-Husayn^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, ‘Who is the Divine Authority and the Imam^-asws after you^-asws?’

فَقَالَ ابْنِي مُحَمَّدٌ وَ اسْمُهُ فِي التَّوْرَاةِ الْبَاقِرُ يَبْقُرُ الْعِلْمَ بَقْراً هُوَ الْحُجَّةُ وَ الْإِمَامُ بَعْدِي وَ مِنْ بَعْدِ مُحَمَّدٍ ابْنُهُ جَعْفَرٌ وَ اسْمُهُ عِنْدَ أَهْلِ السَّمَاءِ الصَّادِقُ

He^-asws said: ‘My^-asws son^-asws Muhammad^-asws, and his^-asws name is in the Torah as ‘Al-Baqir’. He^-asws will expound the knowledge with an expounding. He^-asws is the Divine Authority and the Imam^-asws after me^-asws. And from after Muhammad^-asws would be his^-asws son^-asws Ja’far^-asws, and his^-asws name in the presence of the people the sky is ‘Al-Sadiq’’.

فَقُلْتُ لَهُ يَا سَيِّدِي كَيْفَ صَارَ اسْمُهُ الصَّادِقَ وَ كُلُّكُمْ صَادِقُونَ

I said to him^-asws, ‘O my Master^-asws! How come his^-asws name came to be ‘Al-Sadiq’ (The truthful), and all of you (Imams^-asws) are truthful?’

فَقَالَ حَدَّثَنِي أَبِي عَنْ أَبِيهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ إِذَا وُلِدَ ابْنِي جَعْفَرُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ فَسَمُّوهُ الصَّادِقَ فَإِنَّ الْخَامِسَ مِنْ وُلْدِهِ الَّذِي‏ اسْمُهُ جَعْفَرٌ يَدَّعِي الْإِمَامَةَ اجْتِرَاءً عَلَى اللَّهِ وَ كَذِباً عَلَيْهِ

He^-asws said: ‘It is narrated to me^-asws by my^-asws father^-asws, from his^-asws father^-asws that Rasool-Allah^-saww said; ‘When my^-saww son Ja’far^-asws Bin Muhammad^-asws Bin Ali^-asws Bin Al-Husayn^-asws Bin Ali^-asws Bin Abu Talib^-asws is blessed to (his^-asws parents^-asws), they will name him^-asws as ‘Al-Sadiq’, for the fifth from his^-asws sons^-asws, the one whose name would be ‘Ja’far’ who would claim the Imamate being audacious upon Allah^-azwj and lying upon Him^-azwj.

فَهُوَ عِنْدَ اللَّهِ جَعْفَرٌ الْكَذَّابُ الْمُفْتَرِي عَلَى اللَّهِ الْمُدَّعِي لِمَا لَيْسَ لَهُ بِأَهْلٍ الْمُخَالِفُ عَلَى أَبِيهِ وَ الْحَاسِدُ لِأَخِيهِ ذَلِكَ الَّذِي يَكْشِفُ سِرَّ اللَّهِ عِنْدَ غَيْبَةِ وَلِيِّ اللَّهِ

Thus he, in the presence of Allah^-azwj is the liar, the fabricator upon Allah^-azwj, the claimant to what he isn’t rightful for it, the opposer to his father^-asws, and the envious to his brother^ajfj who would be uncovering the Secrets of Allah^-azwj during occultation of the friend of Allah^-azwj’.

ثُمَّ بَكَى عَلِيُّ بْنُ الْحُسَيْنِ ع بُكَاءً شَدِيداً ثُمَّ قَالَ كَأَنِّي بِجَعْفَرٍ الْكَذَّابِ وَ قَدْ حَمَلَ طَاغِيَةَ زَمَانِهِ عَلَى تَفْتِيشِ أَمْرِ وَلِيِّ اللَّهِ وَ الْمُغَيَّبِ فِي حِفْظِ اللَّهِ وَ التَّوْكِيلِ بِحَرَمِ أَبِيهِ جَهْلًا مِنْهُ بِوِلَادَتِهِ وَ حِرْصاً عَلَى قَتْلِهِ إِنْ ظَفِرَ بِهِ طَمَعاً فِي مِيرَاثِ أَبِيهِ حَتَّى يَأْخُذَهُ بِغَيْرِ حَقِّهِ الْخَبَرَ.

Then Ali^-asws Bin Al-Husayn^-asws cried with intense crying, then said: ‘It is as if I^-asws am with Ja’far the liar and a tyrant of his time has raided upon searching the matter of the friend of Allah^-azwj, and the one disappeared in the Protection of Allah^-azwj, and the representative in the sanctuary of his father^-asws, being ignorant from him^ajfj of his^ajfj being blessed (to his^-asws parents^-asws), and eager upon killing him^ajfj out of greed regarding the inheritance of his father^-asws, until he takes it without it being his right’ – the Hadeeth’’.[146]

3- ج، الإحتجاج سَعْدُ بْنُ عَبْدِ اللَّهِ الْأَشْعَرِيُّ عَنِ الشَّيْخِ الصَّدُوقِ أَحْمَدَ بْنِ إِسْحَاقَ بْنِ سَعْدٍ الْأَشْعَرِيِّ رَحْمَةُ اللَّهِ عَلَيْهِ أَنَّهُ‏ جَاءَهُ بَعْضُ أَصْحَابِنَا يُعْلِمُهُ بِأَنَّ جَعْفَرَ بْنَ عَلِيٍّ كَتَبَ إِلَيْهِ كِتَاباً يُعَرِّفُهُ نَفْسَهُ وَ يُعْلِمُهُ أَنَّهُ الْقَيِّمُ بَعْدَ أَخِيهِ وَ أَنَّ عِنْدَهُ مِنْ عِلْمِ الْحَلَالِ وَ الْحَرَامِ مَا يُحْتَاجُ إِلَيْهِ وَ غَيْرَ ذَلِكَ مِنَ الْعُلُومِ كُلِّهَا

(The book) ‘Al Ihtijaj’ – Sa’ad Bin Abdullah Al Ashary, from the Sheykh Al Sadouq –

Ahmad Bin Is’haq Bin Sa’ad Al-Ashary, may Allah^-azwj have Mercy on him, one of our companions came to him letting him know that Ja’far son of Ali (Al-Naqi^-asws) had written a letter to him, introducing himself and letting him know that he is custodian (standing Imam^-asws) after his brother (Hassan Al-Askari^-asws), and that with him is from the knowledge of the Permissibles and the Prohibitions whatever he could be needy to, and other than that from the knowledge(s), all of them.

كان- رحمه اللّه- معروفا بحب الجاه و طلب الدنيا و صرف أكثر عمره مع الاوباش و الاجامرة و لعب الطنبور و سائر ما هو غير مشروع، و لكن كان متظاهرا بامامة أخيه الحسن العسكريّ عليه السلام.

Note: He (Ahmad Bin Is’haq Bin Sa’ad Al Ashari) knew of his (Ja’far’s) love of prestige and seeking the world, and he (Ja’far) had spent more of his life with the disreputable people, and perfuming himself, and playing the lute, and rest of what is illegal. But he was manifesting with the Imamate of his brother^-asws Al-Hassan Al-Askari^-asws.

ثمّ من بعد وفاته عليه السلام ادعى الإمامة و كان يجبر الناس على اطاعته و القول بإمامته

Then, from after his^-asws expiry, may the greetings be upon him^-asws, he claimed the imamate, and he was coercing the people upon obeying him, and the word (believing) with his imamate.

بل سأل وزير الخليفة أن يعرفه بأنّه وارث أخيه منحصرا، ليثبت له عند الناس العوام امامته، فزبره الوزير عن ذلك و استخف به كما سيأتي عن حديث أحمد بن عبيد اللّه الخاقان في باب وفاة العسكريّ عليه السلام تحت الرقم 1،

But he had asked a minister of the caliph that he recognises him that he is the exclusive inheritor of his brother^-asws, in order for his imamate to be affirmed for him in the presence of the general people. The minister rebuked him about that and took lightly with him, like what I (Majlisi) would be coming with, from a Hadeeth of Ahmad Bin Ubeydullah Al-Khaqan in the chapter on the expiry of Al-Askari^-asws under number 1.

و قد أراد أن يصلى على جنازة أخيه الحسن العسكريّ فمنعه عن ذلك الحجة الغائب صاحب الامر عليه السلام.

And he had wanted to pray Salat at the funeral of his brother^-asws Al-Hassan Al-Askari^-asws, but he was prevented from that by the Divine Authority in occultation, Master of the command, upon him^-asws be the greetings’.

قَالَ أَحْمَدُ بْنُ إِسْحَاقَ فَلَمَّا قَرَأْتُ الْكِتَابَ كَتَبْتُ إِلَى صَاحِبِ الزَّمَانِ ع‏ وَ صَيَّرْتُ كِتَابَ جَعْفَرٍ فِي دَرْجِهِ فَخَرَجَ إِلَيَّ الْجَوَابُ فِي ذَلِكَ‏

Ahmad Bin Is’haq said, ‘When I read the letter, I wrote to Master of the Time^ajfj and made the letter of Ja’far to be in it. The answer came out to me regarding that:

بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ أَتَانِي كِتَابُكَ أَبْقَاكَ اللَّهُ وَ الْكِتَابُ الَّذِي فِي دَرْجِهِ وَ أَحَاطَتْ مَعْرِفَتِي بِمَا تَضَمَّنَهُ عَلَى اخْتِلَافِ أَلْفَاظِهِ وَ تَكَرُّرِ الْخَطَاءِ فِيهِ وَ لَوْ تَدَبَّرْتَهُ لَوَقَفْتَ عَلَى بَعْضِ مَا وَقَفْتُ عَلَيْهِ مِنْهُ‏

‘In the Name of Allah^-azwj the Beneficent, the Merciful! Your letter came to me^ajfj, may Allah^-azwj Keep you alive, and the letter which was included in it. My^-asws understanding encompasses with what it contain based upon the different wording and the repeated mistakes in it, and if you were to ponder it, you will be pausing upon part of what I^-asws am pausing upon.

وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ‏ حَمْداً لَا شَرِيكَ لَهُ عَلَى إِحْسَانِهِ إِلَيْنَا وَ فَضْلِهِ عَلَيْنَا أَبَى اللَّهُ عَزَّ وَ جَلَّ لِلْحَقِّ إِلَّا تَمَاماً وَ لِلْبَاطِلِ إِلَّا زُهُوقاً وَ هُوَ شَاهِدٌ عَلَيَّ بِمَا أَذْكُرُهُ وَ لِي عَلَيْكُمْ بِمَا أَقُولُهُ إِذَا اجْتَمَعْنَا لِيَوْمٍ لَا رَيْبَ فِيهِ وَ سَأَلَنَا عَمَّا نَحْنُ فِيهِ مُخْتَلِفُونَ

And the Praise is for Allah^-azwj Lord^-azwj of the worlds, praises there is not associate for Him^-azwj upon His^-azwj Favours to us^-asws and His^-azwj Grace upon us^-asws. Allah^-azwj Mighty and Majestic Refused for the truth except as complete, and for the falsehood except as obliterated, and He^-azwj is a Witness upon me^ajfj with what I^-asws am mentioning, and for me^ajfj upon you all with what I^ajfj am saying, when He^-azwj shall Gather us for a Day there is no doubt in it and Questions us about what we are differing in.

وَ أَنَّهُ لَمْ يَجْعَلْ لِصَاحِبِ الْكِتَابِ عَلَى الْمَكْتُوبِ إِلَيْهِ وَ لَا عَلَيْكَ وَ لَا عَلَى أَحَدٍ مِنَ الْخَلْقِ جَمِيعاً إِمَامَةً مُفْتَرَضَةً وَ لَا طَاعَةً وَ لَا ذِمَّةً وَ سَأُبَيِّنُ لَكُمْ جُمْلَةً تَكْتَفُونَ بِهَا إِنْ شَاءَ اللَّهُ

And He^-azwj has not Made for the writer of the letter upon the one written to, nor upon you, nor upon anyone from the people altogether, Imamate, Obligatory, nor obedience, nor responsibility. And I^-asws shall be clarifying for you all a summary what you would be suffice with if Allah^-azwj so Desires.

يَا هَذَا يَرْحَمُكَ اللَّهُ إِنَّ اللَّهَ تَعَالَى لَمْ يَخْلُقِ الْخَلْقَ عَبَثاً وَ لَا أَمْهَلَهُمْ سُدًى بَلْ خَلَقَهُمْ بِقُدْرَتِهِ وَ جَعَلَ لَهُمْ أَسْمَاعاً وَ أَبْصَاراً وَ قُلُوباً وَ أَلْبَاباً ثُمَّ بَعَثَ إِلَيْهِمُ النَّبِيِّينَ ع‏ مُبَشِّرِينَ وَ مُنْذِرِينَ‏ يَأْمُرُونَهُمْ بِطَاعَتِهِ وَ يَنْهَوْنَهُمْ عَنْ مَعْصِيَتِهِ وَ يُعَرِّفُونَهُمْ مَا جَهِلُوهُ مِنْ أَمْرِ خَالِقِهِمْ وَ دِينِهِمْ

O you! May Allah^-azwj have Mercy on you! Allah^-azwj the Exalted did not Create the creatures in vain, nor did He^-azwj Respite them in futility. But He^-azwj Created them by His^-azwj Power and Made for them hearing, and sigh, and a heart, and mind. Then He^-azwj Sent the Prophets^-as to them as giver of glad tidings and as warner(s), instructing them with obeying Him^-azwj and forbidding them from disobeying Him^-azwj, and introducing them to what they had been ignorant of from the matter of their Creator and of their religion.

وَ أَنْزَلَ عَلَيْهِمْ كِتَاباً وَ بَعَثَ إِلَيْهِمْ مَلَائِكَةً وَ بَايَنَ بَيْنَهُمْ وَ بَيْنَ مَنْ بَعَثَهُمْ بِالْفَضْلِ الَّذِي لَهُمْ عَلَيْهِمْ وَ مَا آتَاهُمْ مِنَ الدَّلَائِلِ الظَّاهِرَةِ وَ الْبَرَاهِينِ الْبَاهِرَةِ وَ الْآيَاتِ الْغَالِبَةِ

And He^-azwj Revealed Books to them^-as and Sent Angels to them and Distanced between them and the ones He^-azwj had Sent them^-as, with the Grace which was for them^-as upon them, and what He^-azwj gave them^-as from the prevailing evidence(s), and the dazzling proofs, and the overcoming signs (miracles).

فَمِنْهُمْ مَنْ جَعَلَ عَلَيْهِ النَّارَ بَرْداً وَ سَلَاماً وَ اتَّخَذَهُ خَلِيلًا وَ مِنْهُمْ مَنْ كَلَّمَهُ تَكْلِيماً وَ جَعَلَ عَصَاهُ ثُعْبَاناً مُبِيناً وَ مِنْهُمْ مَنْ أَحْيَا الْمَوْتَى بِإِذْنِ اللَّهِ وَ أَبْرَأَ الْأَكْمَهَ وَ الْأَبْرَصَ بِإِذْنِ اللَّهِ وَ مِنْهُمْ مَنْ عَلَّمَهُ مَنْطِقَ الطَّيْرِ وَ أُوتِيَ مِنْ كُلِّ شَيْ‏ءٍ

From them^-as is one He^-azwj upon him^-as He^-azwj made the fire to be cool and safe, and He^-azwj Took him^-as as a friend. And from them^-as is one whom He^-azwj Spoke to in a conversation and Made his^-as staff to be a clear serpent. And from them is one who revived the dead by the Permission of Allah^-azwj and cured the blind and the leper by the Permission of Allah^-azwj. And from them^-as is one He^-azwj Taught him^-as the speech of birds and was Given from all things.

ثُمَّ بَعَثَ مُحَمَّداً ص رَحْمَةً لِلْعَالَمِينَ وَ تَمَّ بِهِ نِعْمَتُهُ وَ خَتَمَ بِهِ أَنْبِيَاءَهُ وَ رُسُلَهُ إِلَى النَّاسِ كَافَّةً وَ أَظْهَرَ مِنْ صِدْقِهِ مَا ظَهَرَ وَ بَيَّنَ مِنْ آيَاتِهِ وَ عَلَامَاتِهِ مَا بَيَّنَ

Then He^-azwj Sent Muhammad^-as as a Mercy to the worlds, and Completed His^-azwj Favours by him^-saww, and Ended His^-azwj Prophets^-as and His^-azwj Messengers^-as to all the people by him^-saww, and Revealed his^-saww truthfulness, and Manifested from his^-saww signs (miracles) and his^-saww markings what he^-saww manifested.

ثُمَّ قَبَضَهُ حَمِيداً فَقِيداً سَعِيداً وَ جَعَلَ الْأَمْرَ مِنْ بَعْدِهِ إِلَى أَخِيهِ وَ ابْنِ عَمِّهِ وَ وَصِيِّهِ وَ وَارِثِهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ثُمَّ إِلَى الْأَوْصِيَاءِ مِنْ وُلْدِهِ وَاحِداً بَعْدَ وَاحِدٍ أَحْيَا بِهِمْ دِينَهُ وَ أَتَمَّ بِهِمْ نُورَهُ

Then He^-azwj Recalled him^-saww as praise-worthy, missed, fortunate, and Made the command from after him^-saww to his^-saww brother^-asws and son^-asws of his^-saww uncle^-as and his^-saww successor^-asws and his^-saww inheritor, Ali^-asws Bin Abu Talib^-asws, then to the successors^-asws from his^-asws son^-asws, one after one, reviving His^-azwj religion through them^-asws, and completing His^-azwj Noor through them^-asws.

وَ جَعَلَ بَيْنَهُمْ وَ بَيْنَ إِخْوَتِهِمْ وَ بَنِي عَمِّهِمْ وَ الْأَدْنَيْنَ فَالْأَدْنَيْنَ مِنْ ذَوِي أَرْحَامِهِمْ فَرْقاً بَيِّناً تُعْرَفُ بِهِ الْحُجَّةُ مِنَ الْمَحْجُوجِ وَ الْإِمَامُ مِنَ الْمَأْمُومِ‏ بِأَنْ عَصَمَهُمْ مِنَ الذُّنُوبِ وَ بَرَّأَهُمْ مِنَ الْعُيُوبِ وَ طَهَّرَهُمْ مِنَ الدَّنَسِ وَ نَزَّهَهُمْ مِنَ اللَّبْسِ وَ جَعَلَهُمْ خُزَّانَ عِلْمِهِ وَ مُسْتَوْدَعَ حِكْمَتِهِ وَ مَوْضِعَ سِرِّهِ وَ أَيَّدَهُمْ بِالدَّلَائِلِ

And He^-azwj Made between them^-asws and their brethren and sons of their^-asws uncles, and the lowly ones. The lowly one is the one who impeded their kinship, differentiating, clarifying (so) the Divine Authority can be recognised from the subjects, and the Imam^-asws from the congregation, by Making them infallible from the sins and disavowing them^-as from the faults, and purifying them^-as from the filth, and stripping them from the confusion, and Made them^-as treasurers of His^-azwj Knowledge, and depositories of His^-azwj Wisdom, and place of His^-azwj secrets, and Aided them with the evidence(s).

وَ لَوْ لَا ذَلِكَ لَكَانَ النَّاسُ عَلَى سَوَاءٍ وَ لَادَّعَى أَمْرَ اللَّهِ عَزَّ وَ جَلَّ كُلُّ وَاحِدٍ وَ لَمَا عُرِفَ الْحَقُّ مِنَ الْبَاطِلِ وَ لَا الْعِلْمُ مِنَ الْجَهْلِ

And had it not been that, the people would be upon sameness and every one would be claiming the command of Allah^-azwj Mighty and Majestic, and the truth would not be recognised from the falsehood, nor the knowledge from the ignorance.

وَ قَدِ ادَّعَى هَذَا الْمُبْطِلُ الْمُدَّعِي عَلَى اللَّهِ الْكَذِبَ بِمَا ادَّعَاهُ فَلَا أَدْرِي بِأَيَّةِ حَالَةٍ هِيَ لَهُ رَجَاءَ أَنْ يَتِمَّ دَعْوَاهُ أَ بِفِقْهٍ فِي دِينِ اللَّهِ فَوَ اللَّهِ مَا يَعْرِفُ حَلَالًا مِنْ حَرَامٍ وَ لَا يَفْرُقُ بَيْنَ خَطَإٍ وَ صَوَابٍ

And this false claimant (Ja’far) has claimed the lie upon Allah^-azwj with what he has claimed. So I^-asws don’t know in which situation it is hoped that his claim would be completed. Is it by his understanding in the religion of Allah^-azwj? He does not recognise the Permissible from the Prohibition, nor can he differentiate between a mistake and a correctness.

أَمْ بِعِلْمٍ فَمَا يَعْلَمُ حَقّاً مِنْ بَاطِلٍ وَ لَا مُحْكَماً مِنْ مُتَشَابِهٍ وَ لَا يَعْرِفُ حَدَّ الصَّلَاةِ وَ وَقْتَهَا

Or is it by knowledge? But he does not know a right from wrong, nor a Decisive from its Allegorical, nor does he know limits of the Salat and its timings.

أَمْ بِوَرَعٍ فَاللَّهُ شَهِيدٌ عَلَى تَرْكِهِ لِصَلَاةِ الْفَرْضِ أَرْبَعِينَ يَوْماً يَزْعُمُ ذَلِكَ لِطَلَبِ الشُّعْبَذَةِ وَ لَعَلَّ خَبَرَهُ تَأَدَّى إِلَيْكُمْ وَ هَاتِيكَ ظُرُوفُ مُسْكِرِهِ مَنْصُوبَةً وَ آثَارُ عِصْيَانِهِ لِلَّهِ عَزَّ وَ جَلَّ مَشْهُودَةٌ قَائِمَةٌ

Or by devoutness? Allah^-azwj is a Witness upon his neglecting of the Prescribed Salat for forty days, claiming that he was seeking the sorcery. And perhaps his news has been given to you all, and the talk of the state of affairs of his intoxication attributed and impacts of his disobedience to Allah^-azwj Mighty and Majesty by a list of witnesses.

أَمْ بِآيَةٍ فَلْيَأْتِ بِهَا أَمْ بِحُجَّةٍ فَلْيُقِمْهَا أَمْ بِدَلَالَةٍ فَلْيَذْكُرْهَا

Or is it by a sign (miracle). So let him come with it. Or is it by an argument, so let him establish it. Or is it by evidence, so let him mention it.

قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ الْعَزِيزِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ حم تَنْزِيلُ الْكِتابِ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ ما خَلَقْنَا السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما إِلَّا بِالْحَقِّ وَ أَجَلٍ مُسَمًّى وَ الَّذِينَ كَفَرُوا عَمَّا أُنْذِرُوا مُعْرِضُونَ

Allah^-azwj Mighty and Majestic Said in His^-azwj Mighty Book: In the Name of Allah^-azwj the Beneficent, the Merciful. Ha Meem [46:1] A Revelation of the Book from Allah, the Mighty, the Wise [46:2] We did not Create the skies and the earth and what is between them except with the Truth and a specified term. Those who are committing Kufr are turning away from what they are being warned of [46:3]. 

قُلْ أَ رَأَيْتُمْ ما تَدْعُونَ مِنْ دُونِ اللَّهِ أَرُونِي ما ذا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّماواتِ ائْتُونِي بِكِتابٍ مِنْ قَبْلِ هذا أَوْ أَثارَةٍ مِنْ عِلْمٍ إِنْ كُنْتُمْ صادِقِينَ

Say: ‘Have you considered what you are supplicating to from besides Allah? Show me what they have created of the earth. Or do they have a share in the skies? Come to me with a Book from before this or traces of knowledge, if you were truthful’ [46:4].

وَ مَنْ أَضَلُّ مِمَّنْ يَدْعُوا مِنْ دُونِ اللَّهِ مَنْ لا يَسْتَجِيبُ لَهُ إِلى‏ يَوْمِ الْقِيامَةِ وَ هُمْ عَنْ دُعائِهِمْ غافِلُونَ وَ إِذا حُشِرَ النَّاسُ كانُوا لَهُمْ أَعْداءً وَ كانُوا بِعِبادَتِهِمْ كافِرِينَ‏-

And who is more straying than one who supplicates to ones from besides Allah who cannot answer him up to the Day of Judgment, and they are heedless from their supplications? [46:5] And when the people are gathered, they would be enemies to them (idols), and they would be denying their having worshipped them [46:6].

فَالْتَمِسْ تَوَلَّى اللَّهُ تَوْفِيقَكَ مِنْ هَذَا الظَّالِمِ مَا ذَكَرْتُ لَكَ وَ امْتَحِنْهُ وَ اسْأَلْهُ آيَةً مِنْ كِتَابِ اللَّهِ يُفَسِّرُهَا أَوْ صَلَاةً يُبَيِّنُ حُدُودَهَا وَ مَا يَجِبُ فِيهَا لِتَعْلَمَ حَالَهُ وَ مِقْدَارَهُ وَ يَظْهَرَ لَكَ عَوَارُهُ وَ نُقْصَانُهُ وَ اللَّهُ حَسِيبُهُ

So beseech Allah^-azwj to Save you from this unjust one, what I^-asws have mentioned to you and test him and ask him of a Verse from the Book of Allah^-azwj to interpret it, or a Salat to manifest its limits, and what is Obligatory in it, for you to know his state, and his worth, and his faults and his deficiencies would be revealed to you, and Allah^-azwj will Reckon him.

حَفِظَ اللَّهُ الْحَقَّ عَلَى أَهْلِهِ وَ أَقَرَّهُ فِي مُسْتَقَرِّهِ وَ قَدْ أَبَى اللَّهُ عَزَّ وَ جَلَّ أَنْ يَكُونَ الْإِمَامَةُ فِي أَخَوَيْنِ بَعْدَ الْحَسَنِ وَ الْحُسَيْنِ ع وَ إِذَا أَذِنَ اللَّهُ لَنَا فِي الْقَوْلِ ظَهَرَ الْحَقُّ وَ اضْمَحَلَّ الْبَاطِلُ وَ انْحَسَرَ عَنْكُمْ

May Allah^-azwj Protect the truth upon its people and Settle it in its settling place. And Allah^-azwj Mighty and Majestic has Refused for the Imamate to be in two brothers after Al-Hassan^-asws and Al-Husayn^-asws. And when Allah^-azwj will Permit for us^ajfj regarding the word, the truth would appear, and the falsehood will be exterminated and recede away from you all.

وَ إِلَى اللَّهِ أَرْغَبُ فِي الْكِفَايَةِ وَ جَمِيلِ الصُّنْعِ وَ الْوَلَايَةِ وَ حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ‏.

And I^-asws crave to Allah^-azwj regarding the Sufficing, and beautiful Making, and the Wilayah, and ‘Allah is Sufficient for us and the most excellent Protector’ [3:173]’’.[147]

4- غط، الغيبة للشيخ الطوسي جَمَاعَةٌ عَنِ التَّلَّعُكْبَرِيِّ عَنِ الْأَسَدِيِّ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ‏ مِثْلَهُ‏.

(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – A group, from Al Tal’ukbary, from Al Asady, from Saad Bin Abdullah, from Ahmad Bin Is’haq – similar to it.[148]

5- ك، إكمال الدين ابْنُ الْوَلِيدِ عَنْ سَعْدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْفُرَاتِ عَنْ صَالِحِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أُمِّهِ فَاطِمَةَ بِنْتِ مُحَمَّدِ بْنِ الْهَيْثَمِ الْمَعْرُوفِ بِابْنِ سبانة قَالَتْ‏ كُنْتُ فِي دَارِ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ الْعَسْكَرِيِّ ع فِي الْوَقْتِ الَّذِي وُلِدَ فِيهِ جَعْفَرٌ فَرَأَيْتُ أَهْلَ الدَّارِ قَدْ سُرُّوا بِهِ فَصِرْتُ إِلَى أَبِي الْحَسَنِ ع فَلَمْ أَرَهُ مَسْرُوراً بِذَلِكَ

(The book) ‘Ikmal Al Deen’ – Ibn Al Waleed, from Sa’ad, from Ja’far Bin Muhammad Bin Al-Hassan Bin Al Furat, from Salih Bin Muhammad Bin Abdullah Bin Muhammad Bin Ziyad, from his mother Fatima Bin Muhammad Bin Al Haysam, well known as Ibn Subana, she said,

‘I was in the house of Abu Al-Hassan Ali^-asws Bin Muhammad Al-Askari^-asws during the time in which Ja’far was blessed (to his^-asws parents^-asws). I saw the people of the house to be rejoicing with him. I came to Abu Al-Hassan^-asws but did not see him^-asws being joyful with that.

فَقُلْتُ لَهُ يَا سَيِّدِي مَا لِي أَرَاكَ غَيْرَ مَسْرُورٍ بِهَذَا الْمَوْلُودِ فَقَالَ ع يَهُونُ عَلَيْكَ أَمْرُهُ فَإِنَّهُ سَيُضِلُّ خَلْقاً كَبِيراً.

I said to him^-asws, ‘O my Master^-asws! What is the matter I see you^-asws not rejoicing with this new-born?’ He^-asws said: ‘Take it easy upon you of his matter. He will be straying a lot of people’’.[149]

6- عم، إعلام الورى شا، الإرشاد خَلَّفَ أَبُو الْحَسَنِ ع مِنَ الْوُلْدِ أَبَا مُحَمَّدٍ الْحَسَنَ ابْنَهُ وَ هُوَ الْإِمَامُ بَعْدَهُ وَ الْحُسَيْنَ وَ مُحَمَّداً وَ جَعْفَراً وَ ابْنَتَهُ عَائِشَةَ.

(The book) ‘I’lam Al Wara’, (and) ‘Al Irshad’ –

‘Abu Al-Hassan^-asws left behind from the children, Abu Muhammad Al-Hassan^-asws, his^-asws son^-asws, and he^-asws is the Imam^-asws after him^-asws, and Al-Husayn, and Muhammad, and Ja’far, and his^-asws daughter Ayesha (Ulayya)’’.[150]

أما الحسين فقد كان ممتازا في الديانة من سائر أقرانه و أمثاله، تابعا لأخيه الحسن، معتقدا بإمامته، و دفن في حرم العسكريين عليهما السلام تحت قدميهما.

Note: As for Al-Husayn, he was excellent in the religion that rest of his generation and his like, follower of his brother^-asws Al-Hassan^-asws, believing in his^-asws Imamate, and he was buried in the sanctuary of Al Askareyn (10^th & 11^th Imams^-asws), under their^-asws feet.

و أمّا محمّد فجلالته و عظم شأنه أكثر من أن يذكر، و سيجي‏ء في باب النصوص على امامة أبى محمّد عليه السلام ما ينبئ عن علو مقامه و ترشحه لمقام الإمامة

And as for Muhammad, his majesty and magnificence of his glory is more than can be mentioned, and it shall be coming in the chapter of the texts upon the Imamate of Abu Muhammad^-asws what would be informative upon his lofty position and his candidacy for the position of the Imamate.

و قبره مزار معروف في بلد التي هي مدينة قديمة على يسار دجلة و العامّة و الخاصّة يعظمون مشهده الشريف و يقطعون خصوماتهم التي تقع بينهم بالحلف به و الحضور في مشهده، و يعبرون عنه بسبع الدجيل.

And his grave is a well-known shrine in the city which is an ancient city on the left of (river) Tigris, and the general and the special (Shia) Muslims are revering his noble shrine, and they are cutting off their disputes which occur between them by the swearing with him, and presenting in his shrine, and crossing over from it at Sab’a Al Dajeyl.

7- قب، المناقب‏ لابن شهرآشوب‏ أَوْلَادُهُ الْحَسَنُ الْإِمَامُ ع وَ الْحُسَيْنُ وَ مُحَمَّدٌ وَ جَعْفَرٌ الْكَذَّابُ وَ ابْنَتُهُ عُلَيَّةُ.

The book) ‘Al Manaqib’ of Ibn Shehr Ashub –

‘His^-asws children are, Al-Hassan^-asws the Imam^-asws, and Al-Husayn, and Muhammad, and Ja’far the liar, and his^-asws daughter Ulayya’’.[151]

8- كا، الكافي عَلِيُّ بْنُ مُحَمَّدٍ قَالَ: بَاعَ جَعْفَرٌ فِيمَنْ بَاعَ صَبِيَّةً جَعْفَرِيَّةً كَانَتْ فِي الدَّارِ يُرَبُّونَهَا فَبَعَثَ بَعْضَ الْعَلَوِيِّينَ وَ أَعْلَمَ الْمُشْتَرِيَ خَبَرَهَا فَقَالَ الْمُشْتَرِي قَدْ طَابَتْ نَفْسِي بِرَدِّهَا وَ أَنْ لَا أُرْزَأَ مِنْ ثَمَنِهَا شَيْئاً

(The book) ‘Al Kafi’ – Ali Bin Muhammad said,

‘Ja’far (the liar) sold a Ja’farite female child among what he sold, who was in the house being nourished. One of the Alawites went to the buyer informing of her news, and the buyer said, ‘I have made good with myself to return her, even if I cannot get anything from her price’.

فَخُذْهَا فَذَهَبَ الْعَلَوِيُّ فَأَعْلَمَ أَهْلَ النَّاحِيَةِ الْخَبَرَ فَبَعَثُوا إِلَى الْمُشْتَرِي بِأَحَدٍ وَ أَرْبَعِينَ دِينَاراً فَأَمَرُوهُ بِدَفْعِهَا إِلَى صَاحِبِهَا.

The Alawite went and informed the people of the area (of the 12^th Imam^ajfj) of the news, and they sent to the buyer one hundred and forty Dinars and instructed him with handing her over to her guardian (i.e. from the progeny of Ja’far Al Tayyar^-asws’’.[152]

بيان جعفر هو الكذاب فيمن باع أي من مماليك أبي محمد ع جعفرية أي من أولاد جعفر الطيار رضي الله عنه.

Explanation: Ja’far, he is the liar among the ones who sold i.e. from the slaves of Abu Muhammad^-asws, a Jafarite woman, i.e. being from the children of Ja’far Al Tayyar^-asws, may Allah^-azwj be Pleased with him^-asws.

تاريخ الإمام أبي محمد العسكري صلوات الله عليه‏

HISTORY OF THE IMAM^-asws ABU MUHAMMAD AL-ASKARI^-asws, MAY THE SALAWAAT OF ALLAH^-azwj BE UPON HIM^-asws

أبواب تاريخ الإمام الحادي عشر و سبط سيد البشر و والد الخلف المنتظر و شافع المحشر السيد الرضي الزكي أبي محمد الحسن بن علي العسكري صلوات الله عليه و على آبائه الكرام و خلفه خاتم الأئمة الأعلام ما تعاقبت الليالي و الأيام‏

CHAPTERS ON THE HISTORY OF THE ELEVENTH IMAM^-asws, AND GRANDSON^-asws OF CHIEF OF THE PEOPLE , AND FATHER^-asws OF THE REPLACEMENT, THE AWAITED, AND INTERCEDER IN THE QIYAMAH, THE CHIEF, THE PLEASING, THE PURE, ABU MUHAMMAD AL-HASSAN BIN ALI AL-ASKARI^-asws, MAY THE SALAWAAT OF ALLAH^-azwj BE UPON HIM^-asws AND UPON HIS^-asws HONOURABLE FATHERS^-asws, AND HIS^-asws REPLACEMENT, LAST OF THE IMAMS^-asws, FOR AS LONG AT THE NIGHTS AND THE DAYS ALTERNATE

باب 1 ولادته و أسمائه و نقش خاتمه و أحوال أمه و بعض جمل أحواله ع‏

CHAPTER 1 – HIS^-asws WILADAH, AND HIS^-asws NAMES, AND ENGRAVING OF HIS^-asws RING, AND SITUATIONS OF HIS^-asws MOTHER^-as, AND PART SUMMARY OF HIS^-asws SITUATIONS

1- ع، علل الشرائع سَمِعْتُ مَشَايِخَنَا رَضِيَ اللَّهُ عَنْهُمْ أَنَ‏ الْمَحَلَّةَ الَّتِي يَسْكُنُهَا الْإِمَامَانِ عَلِيُّ بْنُ مُحَمَّدٍ وَ الْحَسَنُ بْنُ عَلِيٍّ ع بِسُرَّ مَنْ رَأَى كَانَتْ تُسَمَّى عَسْكَرَ فَلِذَلِكَ قِيلَ لِكُلِّ وَاحِدٍ مِنْهُمَا الْعَسْكَرِيُ‏.

(The book) ‘Illal Al-Sharaie’ – I heard our elders, may Allah^-azwj be Pleased with them, that the neighbourhood in which the two Imams^-asws, Ali Bin Muhammad^-asws and Al-Hassan Bin Ali^-asws settled at Surmanray was named as ‘Askar’. Therefore, due to that, it is said for each of them^-asws ‘Al-Askari’’.[153]

2- شا، الإرشاد كَانَ مَوْلِدُ أَبِي مُحَمَّدٍ ع بِالْمَدِينَةِ فِي شَهْرِ رَبِيعٍ الْأَوَّلِ سَنَةَ ثَلَاثِينَ وَ مِائَتَيْنِ وَ أُمُّهُ أُمُّ وَلَدٍ يُقَالُ لَهَا حديثة- وَ كَانَتْ مُدَّةُ خِلَافَتِهِ سِتَّ سِنِينَ‏.

(The book) ‘Al Irshad’ –

‘Abu Muhammad^-asws was blessed to (his^-asws parents^-asws) at Al-Medina during the month of Rabbi Al-Awwal in the year two hundred and thirty years, and his^-asws mother^-as is mother of children called Hadeesa^-as, and the period of his^-asws caliphate (Imamate) was of six years’’.[154]

3- مصبا، المصباحين‏ يَوْمَ الْعَاشِرِ مِنْ شَهْرِ رَبِيعٍ الْآخِرِ سَنَةَ اثْنَتَيْنِ وَ ثَلَاثِينَ وَ مِائَتَيْنِ مِنَ الْهِجْرَةِ كَانَ مَوْلِدُ أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ الرِّضَا ع.

(The book) ‘Al Misbah’ –

‘On the tenth day from the day of the month of Rabbi Al-Akhar in the year two hundred and thirty-two from the Hijra when Abu Muhammad Al-Hassan^-asws Bin Ali^-asws Bin Muhammad^-asws Bin Ali Al-Reza^-asws was blessed (to his^-asws parents^-asws)’.[155]

4- قل، إقبال الأعمال مِنْ كِتَابِ حَدَائِقِ الرِّيَاضِ لِلْمُفِيدِ مِثْلَهُ.

(The book) ‘Iqbal Al Amaal’, from the book ‘Hadaiq Al Riyaaz’ of Al Mufeed – similar to it.[156]

5- الدُّرُوسُ، أُمُّهُ ع حَدِيثُ وُلِدَ بِالْمَدِينَةِ فِي شَهْرِ رَبِيعٍ الْآخِرِ وَ قِيلَ يَوْمَ الْإِثْنَيْنِ رَابِعَهُ.

Al Durous –

‘His^-asws mother^-as is Hadees^-as. He^-asws blessed (to his^-asws parents^-asws) at Al-Medina in the month of Rabbi Al-Akhar. And it is said, the second day of its Rabbi (Al-Akhar)’’.[157]

6- قب، المناقب لابن شهرآشوب‏ أَلْقَابُهُ ع الصَّامِتُ الْهَادِي الرَّفِيقُ الزَّكِيُّ النَّقِيُّ كُنْيَتُهُ أَبُو مُحَمَّدٍ وَ كَانَ هُوَ وَ أَبُوهُ وَ جَدُّهُ يُعْرَفُ كُلٌّ مِنْهُمْ فِي زَمَانِهِ بِابْنِ الرِّضَا ع أُمُّهُ أُمُّ وَلَدٍ يُقَالُ لَهَا حَدِيثُ وَ وَلَدُهُ الْقَائِمُ ع لَا غَيْرُ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –

‘His^-asws titles are – ‘Al-Samit’, ‘Al-Hadi’, ‘Al-Rafeeq’, ‘Al-Zakie’, ‘Al-Naqi’. His^-asws teknonym is ‘Abu Muhammad’, and he^-asws and his^-asws father^-asws and his^-asws grandfather^-asws, each one of them^-asws was known as ‘Son^-asws of Al-Reza^-asws’ during his^-asws time. His^-asws mother^-as is a mother of children called Hadees^-as, and his^-asws child is Al-Qaim^ajtf, none other.

مِيلَادُهُ يَوْمَ الْجُمُعَةِ لِثَمَانٍ خَلَوْنَ مِنْ شَهْرِ رَبِيعٍ الْآخِرِ بِالْمَدِينَةِ وَ قِيلَ وُلِدَ بِسُرَّمَنْ‏رَأَى سَنَةَ اثْنَتَيْنِ وَ ثَلَاثِينَ وَ مِائَتَيْنِ مُقَامُهُ مَعَ أَبِيهِ ثَلَاثٌ وَ عِشْرُونَ سَنَةً وَ بَعْدَ أَبِيهِ أَيَّامُ إِمَامَتِهِ سِتُّ سِنِينَ

He^-asws was blessed (to his^-asws parents^-asws) on the day of Friday on the seventh vacant from the month of Rabbi Al-Akhar at Al-Medina. And it is said he^-asws was blessed at Surmanray in the year two hundred and thirty-two. His^-asws stay with his^-asws father^-asws was for twenty-three years, and after his^-asws father^-asws for the days of his^-asws Imamate in the year was for six years.

وَ كَانَتْ فِي سِنِي إِمَامَتِهِ بَقِيَّةُ أَيَّامِ الْمُعْتَزِّ أَشْهُراً ثُمَّ مَلَكَ الْمُهْتَدِي وَ الْمُعْتَمِدُ وَ بَعْدَ مُضِيِّ خَمْسِ سِنِينَ مِنْ مُلْكِ الْمُعْتَمِدِ

And during the years of his^-asws Imamate was the remainder of the days of Al-Mu’tiz, a few months, then the rule of Al-Muhtady, and Al-Mu’tamid, and after the passing of five years from the rule of Al-Mu’tamid.

قُبِضَ ع وَ يُقَالُ اسْتُشْهِدَ وَ دُفِنَ مَعَ أَبِيهِ بِسُرَّ مَنْ رَأَى وَ قَدْ كَمَلَ عُمُرُهُ تِسْعاً وَ عِشْرِينَ سَنَةً وَ يُقَالُ سَنَةَ ثَمَانٍ وَ عِشْرِينَ مَرِضَ فِي أَوَّلِ شَهْرِ رَبِيعٍ الْأَوَّلِ سَنَةَ سِتِّينَ وَ مِائَتَيْنِ وَ تُوُفِّيَ يَوْمَ الْجُمُعَةِ لِثَمَانٍ خَلَوْنَ مِنْهُ‏.

He^-asws passed away and it is said he^-asws was martyred and buried with his^-asws father^-asws at Surmanray, and his^-asws age had completed twenty-nine years. And it is said twenty-eight years. He^-asws was ill during the beginning of the month of Rabbi Al-Awwal in the year two hundred and sixty, and he^-asws expired during the day of Friday on the eight vacant from it’’.[158]

7- كشف، كشف الغمة قَالَ مُحَمَّدُ بْنُ طَلْحَةَ مَوْلِدُهُ فِي سَنَةِ إِحْدَى وَ ثَلَاثِينَ وَ مِائَتَيْنِ لِلْهِجْرَةِ وَ أُمُّهُ أُمُّ وَلَدٍ يُقَالُ لَهَا سَوْسَنُ وَ كُنْيَتُهُ أَبُو مُحَمَّدٍ وَ لَقَبُهُ الْخَالِصُ-

(The book) ‘Kashf Al Ghumma’ – Muhammad Bin Talha said,

‘He^-asws was blessed (to his^-asws parents^-asws) during the year two hundred and thirty-one of the Hijrah, and his^-asws mother^-as is mother of children called Sawsan^-as, and his^-asws teknonym is ‘Abu Muhammad’, and his^-asws title is ‘Al-Khalis’.

وَ تُوُفِّيَ فِي الثَّامِنِ مِنْ رَبِيعٍ الْأَوَّلِ مِنْ سَنَةِ سِتِّينَ وَ مِائَتَيْنِ فَيَكُونُ عُمُرُهُ تِسْعاً وَ عِشْرِينَ سَنَةً كَانَ مُقَامُهُ مَعَ أَبِيهِ ثَلَاثاً وَ عِشْرُونَ سَنَةً وَ أَشْهُراً وَ بَقِيَ بَعْدَ أَبِيهِ خَمْسَ سِنِينَ وَ شُهُوراً وَ قَبْرُهُ بِسُرَّ مَنْ رَأَى‏.

And he^-asws expired during the eighth of Rabbi Al-Awwal of the year two hundred and sixty, so his^-asws age happened to be twenty-nine years. His^-asws stay with his^-asws father^-asws was for twenty-three years and some months, and he^-asws remained after his^-asws father^-asws for five years and some months, and his^-asws grave is at Surmanray’’.[159]

وَ قَالَ الْحَافِظُ عَبْدُ الْعَزِيزِ^[160] يُلَقَّبُ بِالْعَسْكَرِيِّ مَوْلِدُهُ سَنَةَ إِحْدَى وَ ثَلَاثِينَ وَ مِائَتَيْنِ وَ تُوُفِّيَ سَنَةَ سِتِّينَ وَ مِائَتَيْنِ فِي زَمَنِ الْمُعْتَزِّ وَ قَبْرُهُ بِسَامَرَّاءَ وَ قِيلَ مَوْلِدُهُ سَنَةَ اثْنَتَيْنِ وَ ثَلَاثِينَ وَ مِائَتَيْنِ

And Al Hafiz Abdul Aziz said,

‘He was titled as ‘Al-Askari’. He^-asws was blessed (to his^-asws parents^-asws) two hundred and thirty-one, and he^-asws expiry in the year two hundred and sixty during the ear of Al-Mu’taz, and his^-asws grave is at Samarrah. And it is said his^-asws was blessed (to his^-asws parents^-asws) in the year two hundred and thirty-two.

وَ قُبِضَ بِسُرَّ مَنْ رَأَى لِثَمَانٍ خَلَوْنَ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ سَنَةَ سِتِّينَ وَ مِائَتَيْنِ وَ كَانَ سِنُّهُ يَوْمَئِذٍ ثَمَانَ وَ عِشْرِينَ سَنَةً وَ أُمُّهُ أُمُّ وَلَدٍ يُقَالُ لَهَا حريبة وَ قَبْرُهُ إِلَى جَانِبِ قَبْرِ أَبِيهِ بِسُرَّ مَنْ رَأَى‏.

And he^-asws passed away at Surmanray on the eight vacant from the month of Rabbi Al-Awaal in the year two hundred and sixty, and one that day his^-asws age was twenty-eight years, and his^-asws mother^-as is mother of children called Hareyba^-as, and his^-asws grave is to the side of the grave of his^-asws father^-asws at Surmanray’’.[161]

هو أبو محمّد عبد العزيز بن أبي نصر المبارك بن أبي القاسم محمود الحافظ الجنابذى الأصل- نسبة الى گناباد- البغداديّ المولد و الدار، صنف مصنّفات كثيرة في علم الحديث مفيدة، و أخذ من الخطيب في كثير من كتبه ولد سنة 526 و مات سادس شهر شوال سنة 611.

Note: (Al-Hafiz Abdul-Aziz) – he is Abu Muhammad Abdul Aziz Bin Abu Nasr Al-Mubarak Bin Abu Al-Qasim Mahmoud Al-Hafiz Al-Janabazy Al-Asl, attributed to Ganabad, Al-Baghdadi of birth and house, and author who wrote a lot regarding the knowledge of beneficial Hadeeth, and he took a lot of books from Al-Khateeb. He was born in the year 526 and he died on the sixth of the month of Shawal in the year 611.

وَ قَالَ ابْنُ الْخَشَّابِ‏ وُلِدَ أَبُو مُحَمَّدٍ ع فِي سَنَةِ إِحْدَى وَ ثَلَاثِينَ وَ مِائَتَيْنِ وَ تُوُفِّيَ يَوْمَ الْجُمُعَةِ وَ قَالَ بَعْضُ الرُّوَاةِ فِي يَوْمِ الْأَرْبِعَاءِ لِثَمَانِ لَيَالٍ خَلَوْنَ مِنْ رَبِيعٍ الْأَوَّلِ سَنَةَ مِائَتَيْنِ وَ سِتِّينَ فَكَانَ عُمُرُهُ تِسْعاً وَ عِشْرِينَ سَنَةً مِنْهَا بَعْدَ أَبِيهِ خَمْسَ سَنَةٍ وَ ثَمَانِيَةَ أَشْهُرٍ وَ ثَلَاثَةَ عَشَرَ يَوْماً قَبْرُهُ بِسُرَّ مَنْ رَأَى أُمُّهُ سَوْسَنُ‏.

And Ibn Al Khashab said,

‘Abu Muhammad^-asws was blessed (to his^-asws parents^-asws) in the year two hundred and thirty-one, and he^-asws expired on the day of Friday. And one of the reporters said, during the day of Wednesday on the eight-night vacant from Rabbi Al-Awwal in the year two hundred and sixty, so his^-asws age was twenty-nine years. From these, after his^-asws father^-asws, were five years and eight months and thirteen days. His^-asws grave is at Surmanray. His^-asws mother^-as is Sowsan^-as’’.[162]

وَ قَالَ الْحِمْيَرِيُّ فِي كِتَابِ الدَّلَائِلِ‏ وُلِدَ أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ عَلِيٍّ ع فِي شَهْرِ رَبِيعٍ الْآخِرِ وَ سَنَةَ اثْنَتَيْنِ وَ ثَلَاثِينَ وَ مِائَتَيْنِ وَ قُبِضَ يَوْمَ الْجُمُعَةِ لِثَمَانٍ خَلَوْنَ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ سَنَةَ سِتِّينَ وَ مِائَتَيْنِ وَ هُوَ ابْنُ ثَمَانٍ وَ عِشْرِينَ سَنَةً.

And Al Himeyri said in the book ‘Al Dalail’ –

‘Abu Muhammad Al-Hassan^-asws Bin Ali^-asws was blessed (to his^-asws parents^-asws) in the month of Rabbi Al-Akhar in the year two hundred and thirty-two, and he^-asws passed away on the day of Friday on the eighth vacant from the month of Rabbi Al-Awwal in the year two hundred and sixty, and he^-asws was twenty-eight years old’’.[163]

8- عم، إعلام الورى‏ كَانَ مَوْلِدُهُ ع بِالْمَدِينَةِ يَوْمَ الْجُمُعَةِ لِثَمَانِ لَيَالٍ خَلَوْنَ مِنْ شَهْرِ رَبِيعٍ الْآخِرِ سَنَةَ اثْنَتَيْنِ وَ ثَلَاثِينَ وَ مِائَتَيْنِ وَ قُبِضَ ع بِسُرَّ مَنْ رَأَى لِثَمَانٍ خَلَوْنَ مِنْ‏ شَهْرِ رَبِيعٍ الْأَوَّلِ سَنَةَ سِتِّينَ وَ مِائَتَيْنِ وَ لَهُ يَوْمَئِذٍ ثَمَانٌ وَ عِشْرُونَ سَنَةً وَ أُمُّهُ أُمُّ وَلَدٍ يُقَالُ لَهَا حَدِيثُ

(The book) ‘I’lam Al Wara’ –

‘He^-asws was blessed (to his^-asws parents^-asws) at Al-Medina on the day of Friday on the eighth night vacant from the month of Rabbi Al-Akhar in the year two hundred and thirty-two, and he^-asws passed away at Surmanray on the eighth vacant from the month of Rabbi Al-Awwal in the year two hundred and sixty, and on that day, there were twenty-eight years for him^-asws. And his^-asws mother^-as is mother of the children called Hadees^-as.

وَ كَانَتْ مُدَّةُ خِلَافَتِهِ سِتَّ سِنِينَ وَ لَقَبُهُ الْهَادِي وَ السِّرَاجُ وَ الْعَسْكَرِيُّ وَ كَانَ وَ أَبُوهُ وَ جَدُّهُ ع يُعْرَفُ كُلٌّ مِنْهُمْ فِي زَمَانِهِ بِابْنِ الرِّضَا

And the term of his^-asws caliphate (Imamate) was for six years, and his^-asws titles are – ‘Al-Hadi’, and ‘Al-Siraj’, and ‘Al-Askari’, and he^-asws and his^-asws father^-asws and his^-asws grandfather^-asws, each one of them was known as ‘Son^-asws of Al-Reza^-asws’.

وَ كَانَتْ فِي سِنِي إِمَامَتِهِ بَقِيَّةُ مُلْكِ الْمُعْتَزِّ أَشْهُراً ثُمَّ مَلَكَ الْمُهْتَدِي أَحَدَ عَشَرَ شَهْراً وَ ثَمَانِيَ وَ عِشْرِينَ يَوْماً ثُمَّ مَلَكَ أَحْمَدُ الْمُعْتَمِدُ عَلَى اللَّهِ ابْنُ جَعْفَرٍ الْمُتَوَكِّلِ عِشْرِينَ سَنَةً وَ أَحَدَ عَشَرَ شَهْراً وَ بَعْدَ مُضِيِّ خَمْسِ سِنِينَ مِنْ مُلْكِهِ قَبَضَ اللَّهُ وَلِيَّهُ

And in the years of his^-asws Imamate was the remainder of the rule of Al-Mu’taz for some months, then the rule of Al-Muhtadi for eleven months and eighteen days, then the rule of Ahmad Al-Mu’tamad Alallah son of Ja’far Al-Mutawakkil for twenty years and eleven months, and after the passing of five years from his rule Allah^-azwj Recalled his^-azwj friend^-asws.

أَبَا مُحَمَّدٍ ع وَ دُفِنَ فِي دَارِهِ بِسُرَّ مَنْ رَأَى فِي الْبَيْتِ الَّذِي دُفِنَ فِيهِ أَبُوهُ ع.

Abu Muhammad^-asws. And he^-asws was buried in his^-asws house at Surmanrayy in the house in which his^-asws father^-asws had been buried’’.[164]

و ذهب كثير من أصحابنا إلى أنه ع قبض مسموما و كذلك أبوه و جده و جميع الأئمة ع خرجوا من الدنيا على الشهادة و استدلوا في ذلك بما رُوِيَ عَنِ الصَّادِقِ ع مِنْ قَوْلِهِ‏ وَ اللَّهِ مَا مِنَّا إِلَّا مَقْتُولٌ شَهِيدٌ. و الله أعلم بحقيقة ذلك‏.

Note: And a lot of our companions have gone upon that he^-asws passed away having been poisoned, and like that his^-asws father^-asws, and his^-asws grandfather^-asws, and entirety of the Imams^-asws. They^-asws exited from the world upon the martyrdom, and they are evidencing regarding that with what is reported from Al-Sadiq^-asws from his^-asws words: By Allah^-azwj! There is no one from us^-asws except he^-asws is killed, a martyr’. And Allah^-azwj is more Knowing with the reality of that.

9- الْفُصُولُ الْمُهِمَّةُ، صِفَتُهُ بَيْنَ السُّمْرَةِ وَ الْبَيَاضِ وَ خَاتَمُهُ سُبْحَانَ مَنْ لَهُ مَقَالِيدُ السَّمَاوَاتِ وَ الْأَرْضِ.

(The book) ‘Al Fusool Al Muhimma’ –

‘His^-asws description is his^-asws being between the brown and the while, and his^-asws ring (was engraved with): سُبْحَانَ مَنْ لَهُ مَقَالِيدُ السَّمَاوَاتِ وَ الْأَرْضِ “Glorious is the One^-azwj for Whom are the reins of the skies and the earth”’.[165]

10- كا، الكافي‏ وُلِدَ ع فِي رَبِيعٍ الْآخِرِ سَنَةَ اثْنَتَيْنِ وَ ثَلَاثِينَ وَ مِائَتَيْنِ وَ أُمُّهُ أُمُّ وَلَدٍ يُقَالُ لَهَا حَدِيثُ‏.

(The book) ‘Al Kafi’ –

‘He^-asws was blessed (to his^-asws parents^-asws) during Rabbi Al-Akhar in the year two hundred and thirty-two, and his^-asws mother^-as is mother of children called Hadees^-as’’.[166]

11- عُيُونُ الْمُعْجِزَاتِ، اسْمُ أُمِّهِ عَلَى مَا رَوَاهُ أَصْحَابُ الْحَدِيثِ سَلِيلُ رَضِيَ اللَّهُ عَنْهَا وَ قِيلَ حَدِيثُ وَ الصَّحِيحُ سَلِيلُ وَ كَانَتْ مِنَ الْعَارِفَاتِ الصَّالِحَاتِ وَ رُوِيَ أَنَّهُ ع وُلِدَ فِي سَنَةِ إِحْدَى وَ ثَلَاثِينَ وَ مِائَتَيْنِ.

(The book) ‘Uyoon Al Mojizaat’ –

‘The name of his^-asws mother^-as, based upon what the companions of Hadeeth have reported, is ‘Saleel’, may Allah^-azwj be Pleased with her^-as. And it is said, ‘Hadees’. And the correct is ‘Saleel’, and she^-as was from the Gnostics, the righteous ones. And it is reported he^-asws was blessed (to his^-asws parents^-asws) in the year two hundred and thirty-one’’.[167]

12- كف، المصباح للكفعمي‏ وُلِدَ ع يَوْمَ الْإِثْنَيْنِ رَابِعُ رَبِيعٍ الثَّانِي سَنَةَ اثْنَتَيْنِ وَ ثَلَاثِينَ وَ مِائَتَيْنِ وَ قِيلَ فِي عَاشِرِ رَبِيعٍ الثَّانِي نَقْشُ خَاتَمِهِ أَنَا اللَّهُ شَهِيدٌ بَابُهُ عُثْمَانُ بْنُ سَعِيدٍ.

(The book) ‘Al Misbah Al Kaf’amy –

‘He^-asws was blessed on the day of Monday on the fourth of Rabbi Al-Sany (Thani) in the year two hundred and thirty-two, and it is said, during the tenth of Rabbi Al-Sani. And engraving on his^-asws rings was: “I^-azwj am Allah^-azwj, Witness”. His^-asws door (access man) was Usman Bin Saeed’’.[168]

باب 2 النصوص على الخصوص عليه صلوات الله عليه‏

CHAPTER 2 – THE TEXTS UPON HIM^-asws IN PARTICULAR, MAY THE SALAWAAT OF ALLAH^-azwj BE UPON HIM^-asws

1- ك، إكمال الدين ابْنُ عُبْدُوسٍ عَنِ ابْنِ قُتَيْبَةَ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنِ الصَّقْرِ بْنِ دُلَفَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ الرِّضَا ع يَقُولُ‏ إِنَّ الْإِمَامَ بَعْدِي ابْنِي عَلِيٌّ أَمْرُهُ أَمْرِي وَ قَوْلُهُ قَوْلِي وَ طَاعَتُهُ طَاعَتِي وَ الْإِمَامَةُ بَعْدَهُ فِي ابْنِهِ الْحَسَنِ‏.

(The book) ‘Ikmal Al Deen’ – Ibn Ubdous, from Ibn Quteyba, from Hamdan Bin Suleyman, from Al Saqr Bin Dulaf who said,

‘I heard Abu Ja’far Muhammad^-asws Bin Ali Al-Reza^-asws saying: ‘The Imam^-asws after me^-asws is my^-asws son^-asws Ali^-asws. His^-asws orders are my^-asws orders, and his^-asws word is my^-asws word, and obedience to him^-asws is obedience to me^-asws, and the Imamate after him^-asws is to be in his son^-asws Al-Hassan^-asws’’.[169]

2- ك، إكمال الدين لي، الأمالي للصدوق يد، التوحيد عَلِيُّ بْنُ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ عَبْدِ اللَّهِ الْوَرَّاقُ مَعاً عَنْ مُحَمَّدِ بْنِ هَارُونَ الصُّوفِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُوسَى الرُّويَانِيِّ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: الْإِمَامُ مِنْ بَعْدِي الْحَسَنُ ابْنِي فَكَيْفَ لِلنَّاسِ بِالْخَلَفِ مِنْ بَعْدِهِ الْخَبَرَ.

(The book) ‘Ikmal Al Deen’, (and) ‘Al Amaali’ of Al Sadouq, (and) ‘Al Tawheed’ – Ali Bin Ahmad Bin Muhammad and Ali Bin Abdullah Al Waraq, both together from Muhammad Bin Haroun Al Sowfy, from Abdullah Bin Musa Al Rawyat, from Abdul Azeem Bin Abdullah Al Hasany,

‘From Ali^-asws Bin Muhammad^-asws having said: ‘The Imam^-asws from after me^-asws is my^-asws son^-asws Al-Hassan^-asws. How would it be for the people with the replacement from after him^-asws?’ – the Hadeeth’’.[170]

3- ك، إكمال الدين الْهَمَذَانِيُّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ الْمَوْصِلِيِّ عَنِ الصَّقْرِ بْنِ دُلَفَ قَالَ سَمِعْتُ عَلِيَّ بْنَ مُحَمَّدِ بْنِ عَلِيٍّ الرِّضَا ع يَقُولُ‏ الْإِمَامُ بَعْدِي الْحَسَنُ وَ بَعْدَ الْحَسَنِ ابْنُهُ الْقَائِمُ الَّذِي يَمْلَأُ الْأَرْضَ قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ جَوْراً وَ ظُلْماً.

(The book) ‘Ikmal Al Deen’ – Al Hamdany, from Ali Bin Ibrahim, from Abdullah Bin Ahmad Al Nowsily, from Al Saqr Bin Dulaf who said,

‘I heard Ali^-asws Bin Muhammad^-asws Bin Ali Al-Reza^-asws saying: ‘The Imam^-asws after me^-asws is Al-Hassan^-asws, and after Al-Hassan^-asws would be his^-asws son Al-Qaim^ajtf who will fill the earth with equity and justice just as it would have had been filled with tyranny and injustice’’.[171]

4- ك، إكمال الدين ابْنُ الْوَلِيدِ عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْعَلَوِيِّ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ صَاحِبَ الْعَسْكَرِ ع يَقُولُ‏ الْخَلَفُ مِنْ بَعْدِي ابْنِيَ الْحَسَنُ فَكَيْفَ لَكُمْ بِالْخَلَفِ مِنْ بَعْدِ الْخَلَفِ فَقُلْتُ وَ لِمَ جَعَلَنِيَ اللَّهُ فِدَاكَ

(The book) ‘Ikmal Al Deen’ – Ibn Al Waleed, from Sa’ad, from Muhammad Bin Ahmad Al Alawy, from Abu Hashim Al Ja’fari who said,

‘I heard Abu Al-Hassan^-asws Master^-asws of Al-Askar saying: ‘The replacement from after me^-asws is my^-asws son^-asws Al-Hassan^-asws. How would it be for you all with the replacement from after the replacement?’

I said, ‘And why? May Allah^-azwj Make me to be sacrificed for you^-asws!’ He^-asws said: ‘Because you will not be seeing his^-asws person nor would it be permissible for you to be mentioning his^ajtf name’.

فَقَالَ لِأَنَّكُمْ لَا تَرَوْنَ شَخْصَهُ وَ لَا يَحِلُّ لَكُمْ ذِكْرُهُ بِاسْمِهِ قُلْتُ فَكَيْفَ نَذْكُرُهُ قَالَ قُولُوا الْحُجَّةُ مِنْ آلِ مُحَمَّدٍ ص‏.

I said, ‘So how should we be mentioning him^ajtf?’ He^-asws said: ‘Be saying, الْحُجَّةُ مِنْ آلِ مُحَمَّدٍ ص

‘The Divine Authority from the Progeny^-asws of Muhammad^-saww’’.[172]

5- ير، بصائر الدرجات الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ مَرْوَانَ الْأَنْبَارِيِّ قَالَ: كُنْتُ حَاضِراً عِنْدَ مُضِيِّ أَبِي جَعْفَرِ بْنِ أَبِي الْحَسَنِ فَجَاءَ أَبُو الْحَسَنِ ع فَوُضِعَ لَهُ كُرْسِيٌّ فَجَلَسَ عَلَيْهِ وَ أَبُو مُحَمَّدٍ قَائِمٌ فِي نَاحِيَةٍ

(The book) ‘Basaair Al Drajaat’ – Al-Hassan Bin Muhammad, from al Moalla Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah, from Ahmad Bin Al Husayn, form Ali Bin Abdullah Bin Marwan Al Anbari who said,

‘I was present during the expiry of Abu Ja’far^-asws Bin Abu Al-Hassan^-asws (9^th Imam^-asws). Abu Al-Hassan^-asws (10^th Imam^-asws) came. A chair was placed for him^-asws and he^-asws sat upon it, and Abu Muhammad^-asws (11^th Imam^-asws) was standing in a corner.

فَلَمَّا فَرَغَ مِنْ أَبِي جَعْفَرٍ الْتَفَتَ أَبُو الْحَسَنِ إِلَى أَبِي مُحَمَّدٍ فَقَالَ يَا بُنَيَّ أَحْدِثْ لِلَّهِ شُكْراً فَقَدْ أَحْدَثَ فِيكَ أَمْراً.

When he^-asws was from Abu Ja’far^-asws, Abu Al-Hassan^-asws turned towards Abu Muhammad^-asws and said: ‘O my^-asws son^-asws! Take to thanking Allah^-azwj anew for the command is newly in you^-asws’’.[173]

6- غط، الغيبة للشيخ الطوسي سَعْدٌ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: كُنْتُ عِنْدَ أَبِي الْحَسَنِ الْعَسْكَرِيِّ ع وَقْتَ وَفَاةِ ابْنِهِ أَبِي جَعْفَرٍ وَ قَدْ كَانَ أَشَارَ إِلَيْهِ وَ دَلَّ عَلَيْهِ وَ إِنِّي لَأُفَكِّرُ فِي نَفْسِي وَ أَقُولُ هَذِهِ قِصَّةُ أَبِي إِبْرَاهِيمَ وَ قِصَّةُ إِسْمَاعِيلَ

(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Sa’d, from Abu Hashim Al Ja’fari who said,

‘I was in the presence of Abu Al-Hassan Al-Askari^-asws at the time of the expiry of his^-asws son Abu Ja’far, and he^-asws had indicated to him, and pointed upon him, and I was thinking within myself and saying, ‘This is a story of Abu Ibrahim^-asws and story of Ismail’.

فَأَقْبَلَ عَلَيَّ أَبُو الْحَسَنِ ع وَ قَالَ نَعَمْ يَا أَبَا هَاشِمٍ بَدَا لِلَّهِ فِي أَبِي جَعْفَرٍ وَ صَيَّرَ مَكَانَهُ أَبَا مُحَمَّدٍ كَمَا بَدَا لَهُ فِي إِسْمَاعِيلَ بَعْدَ مَا دَلَّ عَلَيْهِ أَبُو عَبْدِ اللَّهِ ع وَ نَصَبَهُ وَ هُوَ كَمَا حَدَّثَتْكَ نَفْسُكَ وَ إِنْ كَرِهَ الْمُبْطِلُونَ

Abu Al-Hassan^-asws turned towards me and said: ‘Yes, O Abu Hashim! There has been a Change of Decision for Allah^-azwj (Bad’a) regarding Abu Ja’far and Abu Muhammad^-asws has come to be in his place, just as there was a Change of Decision for Him^-azwj regarding Ismail after Abu Abdullah^-asws had pointed upon him and nominated him, and it is just as you have discussed with yourself, and even if the falsifiers dislike it.

أَبُو مُحَمَّدٍ ابْنِي الْخَلَفُ مِنْ بَعْدِي عِنْدَهُ مَا تَحْتَاجُونَ إِلَيْهِ وَ مَعَهُ آلَةُ الْإِمَامَةِ وَ الْحَمْدُ لِلَّهِ‏.

My^-asws son^-asws Abu Muhammad^-asws is the replacement from after me^-asws. In his^-asws possession is whatever you will be needy to, and with him^-asws are tools of the Imamate. And the Praise is for Allah^-azwj’’.[174]

7- غط، الغيبة للشيخ الطوسي سَعْدٌ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ عَنْ سَيَّارِ بْنِ مُحَمَّدٍ الْبَصْرِيِّ عَنْ عَلِيِّ بْنِ عَمْرٍو النَّوْفَلِيِّ قَالَ: كُنْتُ مَعَ أَبِي الْحَسَنِ الْعَسْكَرِيِّ ع فِي دَارِهِ فَمَرَّ عَلَيْنَا أَبُو جَعْفَرٍ فَقُلْتُ لَهُ هَذَا صَاحِبُنَا فَقَالَ لَا صَاحِبُكُمْ الْحَسَنُ‏.

(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Sa’ad, from Ja’far Bin Muhammad Bin Malik, from Sayyar Bin Muhammad Al Basry, from Ali Bin Amro Al Nowfaly who said,

‘I was with Abu Al-Hassan Al-Askari^-asws in his^-asws house. Abu Ja’far passed by us. I said to him^-asws, ‘This is our Master^-asws?’ He^-asws said: ‘No, your Master^-asws is Al-Hassan^-asws’’.[175]

8- غط، الغيبة للشيخ الطوسي سَعْدٌ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ رَجَاءٍ صَاحِبِ التُّرْكِ قَالَ قَالَ أَبُو الْحَسَنِ ع‏ الْحَسَنُ ابْنِي الْقَائِمُ مِنْ بَعْدِي‏.

(The book) ‘Al Ghayba’ of the Sheyk Al Tusi – Sa’ad, from Haroun Bin Muslim, from Ahmad Bin Muhammad Bin Raja companion of the Turks who said,

‘My^-asws son^-asws Al-Hassan^-asws is the Al-Qaim (the standing Imam^-asws) from after me^-asws’’.[176]

9- غط، الغيبة للشيخ الطوسي سَعْدٌ عَنْ أَحْمَدَ بْنِ عِيسَى الْعَلَوِيِّ مِنْ وُلْدِ عَلِيِّ بْنِ جَعْفَرٍ قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ ع بِصَرْيَا فَسَلَّمْنَا عَلَيْهِ فَإِذَا نَحْنُ بِأَبِي جَعْفَرٍ وَ أَبِي مُحَمَّدٍ قَدْ دَخَلَا فَقُمْنَا إِلَى أَبِي جَعْفَرٍ لِنُسَلِّمَ عَلَيْهِ فَقَالَ أَبُو الْحَسَنِ ع لَيْسَ هَذَا صَاحِبَكُمْ عَلَيْكُمْ بِصَاحِبِكُمْ وَ أَشَارَ إِلَى أَبِي مُحَمَّدٍ ع‏.

(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Sa’ad, from Ahmad Bin Isa Al Alawy,

‘From a son of Ali Bin Ja’far who said, ‘I entered to see Abu Al-Hassan^-asws at Sarya. We greeted unto him^-asws, and there, we were with Abu Ja’far, and Abu Muhammad^-asws entered. We stood up to Abu Ja’far to greet him. Abu Al-Hassan^-asws said: ‘This one isn’t your Master^-asws! Upon you is to be with your Master^-asws’ – and he^-asws indicated to Abu Muhammad^-asws’’.[177]

10- غط، الغيبة للشيخ الطوسي سَعْدٌ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْكُلَيْنِيِ‏ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ النَّخَعِيِّ عَنْ شَاهَوَيْهِ بْنِ عَبْدِ اللَّهِ الْجَلَّابِ قَالَ: كُنْتُ رُوِّيتُ عَنْ أَبِي الْحَسَنِ الْعَسْكَرِيِّ ع فِي أَبِي جَعْفَرٍ ابْنِهِ رِوَايَاتٍ تَدُلُّ عَلَيْهِ فَلَمَّا مَضَى أَبُو جَعْفَرٍ قَلِقْتُ لِذَلِكَ وَ بَقِيتُ مُتَحَيِّراً لَا أَتَقَدَّمُ وَ لَا أَتَأَخَّرُ وَ خِفْتُ أَنْ أَكْتُبَ إِلَيْهِ فِي ذَلِكَ فَلَا أَدْرِي مَا يَكُونُ فَكَتَبْتُ إِلَيْهِ أَسْأَلُهُ الدُّعَاءَ أَنْ يُفَرِّجَ اللَّهُ عَنَّا فِي أَسْبَابٍ مِنْ قِبَلِ السُّلْطَانِ كُنَّا نَغْتَمُّ بِهَا فِي غِلْمَانِنَا

(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Sa’ad, from Ali Bin Muhammad Al Kulayni, from Is’haq Bin Muhammad Al Nakharie, from Shahawiya Bin Abdullah Al Jallab who said,

‘I used to report from Abu Al-Hassan Al-Askari^-asws, reports regarding his^-asws son Abu Ja’far, pointing upon him. When Abu Ja’far passed away, I was worried at that and remained confused, neither moving ahead nor staying back, and I feared to write to him^-asws regarding that. I did not know what would happen, so I wrote to him^-asws, asking him^-asws for the supplication for Allah^-azwj to relieve from us regarding the causes from the direction of the sultan, we were being gloomy with regarding our boys.

فَرَجَعَ الْجَوَابُ بِالدُّعَاءِ وَ رَدِّ الْغِلْمَانِ عَلَيْنَا وَ كَتَبَ فِي آخِرِ الْكِتَابِ أَرَدْتَ أَنْ تَسْأَلَ عَنِ الْخَلَفِ بَعْدَ مُضِيِّ أَبِي جَعْفَرٍ وَ قَلِقْتَ لِذَلِكَ فَلَا تَغْتَمَّ فَإِنَّ اللَّهَ لَا يُضِلُ‏ قَوْماً بَعْدَ إِذْ هَداهُمْ‏ حَتَّى يَتَبَيَّنَ لَهُمْ مَا يَتَّقُونَ‏

The answer came with the supplication, and the boys were returned to us. And he^-asws had written at the end of the letter: ‘You wanted to ask about the replacement after the passing away of Abu Ja’far^-asws and you were worried for that. Do not be saddened, for Allah^-azwj will not let a people to stray after having Guided them, until He^-azwj Clarifies for them what they were fearing.

صَاحِبُكُمْ بَعْدِي أَبُو مُحَمَّدٍ ابْنِي وَ عِنْدَهُ مَا تَحْتَاجُونَ إِلَيْهِ يُقَدِّمُ اللَّهُ مَا يَشَاءُ وَ يُؤَخِّرُ مَا يَشَاءُ ما نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِها نَأْتِ بِخَيْرٍ مِنْها أَوْ مِثْلِها قَدْ كَتَبْتُ بِمَا فِيهِ بَيَانٌ وَ قِنَاعٌ لِذِي عَقْلٍ يَقْظَانَ.

Your Master^-asws after me^-asws is my^-asws son^-asws Abu Muhammad^-asws, and in his^-asws possession is what you would be needy to. Allah^-azwj Brings forward whatever He^-azwj so Desires and Delays whatever He^-azwj so Desires: Whatever We Abrogate from a Verse or Cause it to be forgotten, We Come with better than it or similar to it. [2:106]. I^-asws have written with what therein is an explanation and an armour for the one with a vigilant mind’’.[178]   

11- غط، الغيبة للشيخ الطوسي ابْنُ أَبِي الْخَطَّابِ عَنِ ابْنِ أَبِي الصُّهْبَانِ قَالَ: لَمَّا مَاتَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُوسَى وُضِعَ لِأَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ كُرْسِيٌّ فَجَلَسَ عَلَيْهِ وَ كَانَ أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ عَلِيٍّ قَائِماً فِي نَاحِيَةٍ فَلَمَّا فَرَغَ مِنْ غُسْلِ أَبِي جَعْفَرٍ الْتَفَتَ أَبُو الْحَسَنِ إِلَى أَبِي مُحَمَّدٍ فَقَالَ يَا بُنَيَّ أَحْدِثْ لِلَّهِ شُكْراً فَقَدْ أَحْدَثَ فِيكَ أَمْراً.

(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Ibn Abu Al Khattab, from Ibn Abu Al Suhban who said,

‘When Abu Ja’far son of Muhammad^-asws Bin Ali^-asws Bin Muhammad^-asws Bin Ali^-asws Bin Musa^-asws died, A chair was placed for Abu Al-Hassan Ali^-asws Bin Muhammad^-asws. He^-asws sat upon it, and Abu Muhammad Al-Hassan^-asws Bin Ali^-asws was standing in a corner. When he^-asws was free from washing Abu Ja’far, Abu Al-Hassan^-asws turned to Abu Muhammad^-asws. He^-asws said: ‘O my^-asws son^-asws! Start thanking to Allah^-azwj for a matter has newly occurred regarding you^-asws’’.[179]

12- عم، إعلام الورى‏ شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِ‏ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْكُوفِيِّ عَنْ يَسَارِ بْنِ أَحْمَدَ الْبَصْرِيِّ عَنْ عَلِيِّ بْنِ عُمَرَ النَّوْفَلِيِّ قَالَ: كُنْتُ مَعَ أَبِي الْحَسَنِ ع فِي صَحْنِ دَارِهِ فَمَرَّ بِنَا ابْنُهُ مُحَمَّدٌ فَقُلْتُ جُعِلْتُ فِدَاكَ هَذَا صَاحِبُنَا بَعْدَكَ فَقَالَ لَا صَاحِبُكُمْ بَعْدِيَ الْحَسَنُ‏.

(The books) ‘I’lam Al Wara’, (and) ‘Al Irshad’ – Ibn Qawlawiya, from Al Kulayni, from Ali Bin Muhammad, from Ja’far Bin Muhammad Al Kufy, from Yasser Bin Ahmad Al Nasry, from Ali Bin Umar Al Nowfaly who said,

‘I was with Abu Al-Hassan^-asws in a courtyard of his^-asws house. His^-asws son^-asws Muhammad passed by us. I said, ‘May I be sacrificed for you^-asws! This is our Master^-asws after you^-asws?’ He^-asws said: ‘No. Your Master^-asws after me^-asws is Al-Hassan^-asws’’.[180]

13- عم، إعلام الورى‏ شا، الإرشاد بِالْإِسْنَادِ عَنْ يَسَارِ بْنِ أَحْمَدَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْأَصْفَهَانِيِّ قَالَ: قَالَ لِي أَبُو الْحَسَنِ ع صَاحِبُكُمْ بَعْدِي الَّذِي يُصَلِّي عَلَيَّ

(The books) ‘I’lam Al Wara’, and ‘Al Irshad’ – By the chain from Yasar Bin Ahmad, from Abdullah Bin Muhammad Al Asfahany who said,

‘Abu Al-Hassan^-asws said to me: ‘Your Master^-asws after me^-asws is the one who shall pray Salat upon me^-asws’.

قَالَ وَ لَمْ نَعْرِفْ أَبَا مُحَمَّدٍ قَبْلَ ذَلِكَ قَالَ فَخَرَجَ أَبُو مُحَمَّدٍ بَعْدَ وَفَاتِهِ فَصَلَّى عَلَيْهِ‏.

He (the narrator) said, ‘And we did not know Abu Muhammad^-asws before that. Abu Muhammad^-asws emerged after his^-asws expiry and prayed Salat upon him^-asws’’.[181]

14- عم، إعلام الورى‏ شا، الإرشاد بِالْإِسْنَادِ عَنْ يَسَارِ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ جَعْفَرِ بْنِ وَهْبٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ: كُنْتُ حَاضِراً أَبَا الْحَسَنِ ع لَمَّا تُوُفِّيَ ابْنُهُ مُحَمَّدٌ فَقَالَ لِلْحَسَنِ يَا بُنَيَّ أَحْدِثْ لِلَّهِ شُكْراً فَقَدْ أَحْدَثَ فِيكَ أَمْراً.

(The books) ‘I’lam Al Wara’, and ‘Al Irshad’ – By the chain from Yasar Bin Ahmad, from Musa Bin Ja’far Bin Wahab, from Ali Bin Ja’far who said,

‘I was present with Abu Al-Hassan^-asws when his^-asws son Muhammad expired. He^-asws said to Al-Hassan^-asws: ‘O my^-asws son^-asws! Start thanking Allah^-azwj, for a matter has newly occurred regarding you^-asws’’.[182]

15- عم، إعلام الورى‏ شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ الْقَلَانِسِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عُمَرَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع إِنْ كَانَ كَوْنٌ وَ أَعُوذُ بِاللَّهِ فَإِلَى مَنْ قَالَ عَهْدِي إِلَى الْأَكْبَرِ مِنْ وُلْدِي يَعْنِي الْحَسَنَ ع‏.

(The books) ‘I’lam Al Wara’, and ‘Al Irshad’ – Ibn Qawlawiya, from Al Kulayni, from Ali Bin Muhammad, from Ahmad Al Qalanisy, from Ali Bin Al Husayn Bin Umar, from Ali Bin Mahziyar who said,

‘I said to Abu Al-Hassan^-asws, ‘If death happens, and I seek Refuge with Allah^-azwj, then to whom?’ He^-asws said: ‘My^-asws pact is to the eldest of my^-asws sons^-asws’ – meaning Al-Hassan^-asws’’.[183]

16- عم، إعلام الورى‏ قب، المناقب‏ لابن شهرآشوب شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي مُحَمَّدٍ الْأَسْتَرْآبَادِيِّ عَنْ عَلِيِّ بْنِ عَمْرٍو الْعَطَّارِ قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ ع وَ ابْنُهُ أَبُو جَعْفَرٍ فِي الْأَحْيَاءِ وَ أَنَا أَظُنُّ أَنَّهُ الْخَلَفُ مِنْ بَعْدِهِ فَقُلْتُ جُعِلْتُ فِدَاكَ مَنْ أَخُصُّ مِنْ وُلْدِكَ فَقَالَ لَا تَخُصُّوا أَحَداً مِنْ وُلْدِي حَتَّى يَخْرُجَ إِلَيْكُمْ أَمْرِي

(The book) ‘I’lam Al Wara’, (and) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) ‘Al Irshad’ of Ibn Qawlawiya, from Al Kulayni, from Ali Bin Muhammad, from Abu Muhammad Al Astarabady, from Ali Bin Amro Al Attar who said,

‘I entered to see Abu Al-Hassan^-asws, and his^-asws son Abu Ja’far was among the living, and I thought that he would be the replacement from after him^-asws. I said, ‘May I be sacrificed for you^-asws! Who from your^-asws sons has been specialised?’ He^-asws said: ‘You should not specialise anyone of my^-asws sons until my^-asws order emerges to you all!’

قَالَ فَكَتَبْتُ إِلَيْهِ بَعْدُ فِيمَنْ يَكُونُ هَذَا الْأَمْرُ قَالَ فَكَتَبَ إِلَيَّ الْأَكْبَرُ مِنْ وُلْدِي وَ كَانَ أَبُو مُحَمَّدٍ ع أَكْبَرَ مِنْ جَعْفَرٍ.

He (the narrator) said, ‘I wrote to him^-asws afterwards, ‘In whom will this command come to be?’ He^-asws wrote to me: ‘The eldest of my^-asws sons’. And Abu Muhammad^-asws was older than Ja’far’’.[184]

17- عم، إعلام الورى‏ شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِ‏ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ غَيْرِهِ عَنْ سَعِيدِ بْنِ عَبْدِ اللَّهِ‏ عَنْ جَمَاعَةٍ مِنْ بَنِي هَاشِمٍ مِنْهُمُ الْحَسَنُ بْنُ الْحُسَيْنِ الْأَفْطَسُ أَنَّهُمْ حَضَرُوا يَوْمَ تُوُفِّيَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مُحَمَّدٍ دَارَ أَبِي الْحَسَنِ ع وَ قَدْ بُسِطَ لَهُ فِي صَحْنِ دَارِهِ وَ النَّاسُ جُلُوسٌ حَوْلَهُ

(The books) ‘I’lam Al Wara’, (and) ‘Al Irshad’ – Ibn Qawlawiya, from Al Kulany, from Muhammad Bin Yhaya, and someone else from Saeed Bin Abdullah,

‘From a group of the clan of Hashim^-as, from them was Al-Hassan Bin Al-Husayn Al-Aftas. They were present on the day Muhammad son of Ali^-asws Bin Muhammad^-asws died in the house of Abu Al-Hassan^-asws, and (carpets) had been spread out for him^-asws in the courtyard of his^-asws house, and the people were sitting around him^-asws.

فَقَالُوا قَدَّرْنَا أَنْ يَكُونَ حَوْلَهُ مِنْ آلِ أَبِي طَالِبٍ وَ بَنِي الْعَبَّاسِ وَ قُرَيْشٍ مِائَةٌ وَ خَمْسُونَ رَجُلًا سِوَى مَوَالِيهِ وَ سَائِرِ النَّاسِ إِذْ نَظَرَ إِلَى الْحَسَنِ بْنِ عَلِيٍّ وَ قَدْ جَاءَ مَشْقُوقَ الْجَيْبِ حَتَّى جَاءَ عَنْ يَمِينِهِ وَ نَحْنُ لَا نَعْرِفُهُ

They said, ‘We estimated that around him^-asws, from the progeny of Abu Talib^-as, and the Abbasids, and Qureysh, there were one hundred and fifty men, apart from his^-asws friends and rest of the people, when he^-asws looked at Al-Hassan^-asws Bin Ali^-asws, and he^-asws had come having torn the shirt, until he^-asws came to be on his^-asws right, and we did not know him^-asws.

فَنَظَرَ إِلَيْهِ أَبُو الْحَسَنِ ع بَعْدَ سَاعَةٍ مِنْ قِيَامِهِ ثُمَّ قَالَ يَا بُنَيَّ أَحْدِثْ لِلَّهِ شُكْراً فَقَدْ أَحْدَثَ فِيكَ أَمْراً

Abu Al-Hassan^-asws looked at him^-asws after a while from his^-asws standing, then said: ‘O my^-asws son^-asws! Start thanking Allah^-azwj, for a matter has newly occurred regarding you^-asws’.

فَبَكَى الْحَسَنُ ع وَ اسْتَرْجَعَ وَ قَالَ‏ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ‏ وَ إِيَّاهُ أَشْكُرُ تَمَامَ نِعَمِهِ عَلَيْنَا وَ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ‏

Al-Hassan^-asws cried and said: ‘We are for Allah^-azwj and are returning to Him^-azwj! And he^-asws said: ‘The Praise is for Allah^-azwj, Lord^-azwj of the worlds! And I^-asws thank Him^-azwj for completing the Favours upon us^-asws, and we are for Allah^-azwj and are returning to Him^-azwj’.

فَسَأَلْنَا عَنْهُ فَقِيلَ لَنَا هَذَا الْحَسَنُ ابْنُهُ وَ قَدَّرْنَا لَهُ فِي ذَلِكَ الْوَقْتِ عِشْرِينَ سَنَةً وَ نَحْوَهَا فَيَوْمَئِذٍ عَرَفْنَاهُ وَ عَلِمْنَا أَنَّهُ قَدْ أَشَارَ إِلَيْهِ بِالْإِمَامَةِ وَ أَقَامَهُ مَقَامَهُ‏.

We asked about him^-asws. It was said to us, ‘This is Al-Hassan^-asws, his^-asws son^-asws!’ And we estimated, at that time there were ten years for him^-asws, and approximate to it. On that day we recognised him^-asws and we knew that he^-asws had indicated to him^-asws with the Imamate and to be standing in his^-asws place’’.[185]

18- عم، إعلام الورى‏ شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِ‏ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ رِئَابٍ عَنْ أَبِي بَكْرٍ الْفَهْفَكِيِّ قَالَ: كَتَبَ إِلَيَّ أَبُو الْحَسَنِ ع أَبُو مُحَمَّدٍ ابْنِي أَصَحُّ آلِ مُحَمَّدٍ غَرِيزَةً وَ أَوْثَقُهُمْ حُجَّةً وَ هُوَ الْأَكْبَرُ مِنْ وُلْدِي وَ هُوَ الْخَلَفُ وَ إِلَيْهِ يَنْتَهِي عُرَى الْإِمَامَةِ وَ أَحْكَامُهَا فَمَا كُنْتَ سَائِلِي مِنْهُ فَاسْأَلْهُ عَنْهُ وَ عِنْدَهُ مَا تَحْتَاجُ إِلَيْهِ‏.

(The book) ‘I’lam Al Wara’, (and) ‘Al Irshad’ – Ibn Qawlawiya, from Al Kulayni, from Ali Bin Muhammad, from Is’haq Bin Muhammad, from Muhammad Bin Yahya Bin Riab, from Abu Bakr Al Fahfaqy who said,

‘Abu Al-Hassan^-asws wrote: ‘My^-asws son Muhammad^-asws is with the most correct instinct, from the Progeny^-asws of Muhammad^-saww, and their most trustworthy in argument, and he is the eldest of my^-asws sons, and he is the replacement, and to him the clear Imamate and its rulings. So whatever you had been asking of, asking him about it, and in his possession is whatever you are needy to’’.[186]

19- عم، إعلام الورى شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِ‏ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ ع بَعْدَ مُضِيِّ أَبِي جَعْفَرٍ ابْنِهِ فَعَزَّيْتُهُ عَنْهُ وَ أَبُو مُحَمَّدٍ جَالِسٌ فَبَكَى أَبُو مُحَمَّدٍ فَأَقْبَلَ عَلَيْهِ أَبُو الْحَسَنِ ع فَقَالَ إِنَّ اللَّهَ قَدْ جَعَلَ فِيكَ خَلَفاً مِنْهُ فَاحْمَدِ اللَّهَ‏.

(The books) ‘I’lam Al Wara’, (and) ‘Al Irshad’ – Ibn Qawlawiya, from Al Kulayni, from Ali Bin Muhammad, from Is’haq Bin Muhammad, from Muhammad Bin Yahya who said,

‘I entered to see Abu Al-Hassan^-asws after his^-asws son Abu Ja’far had passed away. I consoled him^-asws about him, and Abu Muhammad^-asws was seated. Abu Muhammad^-asws wept and turned to Abu Al-Hassan^-asws. He^-asws said: ‘Allah^-azwj has Made a replacement in you^-asws from him, so praise Allah^-azwj’’.[187]

20- عم، إعلام الورى الْكُلَيْنِيُّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ يَحْيَى بْنِ يَسَارٍ الْقَنْبَرِيِّ قَالَ: أَوْصَى أَبُو الْحَسَنِ ع إِلَى ابْنِهِ الْحَسَنِ ع قَبْلَ مُضِيِّهِ بِأَرْبَعَةِ أَشْهُرٍ وَ أَشَارَ إِلَيْهِ بِالْأَمْرِ مِنْ بَعْدِهِ وَ أَشْهَدَنِي عَلَى ذَلِكَ وَ جَمَاعَةً مِنَ الْمَوَالِي‏.

(The book) ‘I’lam Al Wara’, (and) ‘Al Kulayni’ – From Ali Bin Muhammad Bin Ahmad al Nahdy, from Yahya Bin Yasar Al Qanbary who said,

‘Abu Al-Hassan^-asws bequeathed to his^-asws son^-asws Al-Hassan^-asws four months before he^-asws passed away, and he^-asws indicated to him^-asws being with the command from after him^-asws, made me a witness upon that, and a group from the friends’’.[188]

---

[1] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 1

[2] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 2

[3] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 3

[4] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 4

[5] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 5

[6] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 6

[7] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 7

[8] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 8

[9] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 9

[10] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 10

[11] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 11

[12] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 12

[13] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 13

[14] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 14

[15] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 15

[16] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 16

[17] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 17

[18] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 18

[19] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 19

[20] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 20

[21] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 21

[22] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 22 a

[23] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 22 b

[24] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 23

[25] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 24

[26] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 25 a

[27] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 25 b

[28] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 26

[29] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 27

[30] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 28

[31] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 29

[32] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 30

[33] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 31

[34] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 32

[35] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 33

[36] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 34

[37] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 35

[38] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 36

[39] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 37

[40] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 38

[41] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 39

[42] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 40

[43] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 41

[44] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 42

[45] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 43

[46] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 44

[47] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 45

[48] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 46

[49] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 47

[50] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 48

[51] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 49

[52] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 50

[53] A person or animal having both male and female organs

[54] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 51 a

[55] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 51 b

[56] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 51 c

[57] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 52

[58] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 53 a

[59] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 53 b

[60] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 54 a

[61] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 54 b

[62] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 55 a

[63] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 55 b

[64] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 55 c

[65] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 55 d

[66] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 55 e

[67] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 55 f

[68] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 55 g

[69] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 55 h

[70] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 56 a

[71] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 56 b

[72] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 56 c

[73] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 56 d

[74] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 57 a

[75] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 57 b

[76] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 58

[77] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 59

[78] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 60

[79] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 61

[80] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 62

[81] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 63 a

[82] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 63 b

[83] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 63 c

[84] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 64

[85] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 3 H 65

[86] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 1

[87] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 2

[88] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 3

[89] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 4

[90] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 5 a

[91] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 5 b

[92] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 6 a

[93] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 6 b

[94] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 7

[95] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 8

[96] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 9

[97] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 10

[98] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 11

[99] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 12 a

[100] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 12 b

[101] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 13 a

[102] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 13 b

[103] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 13 c

[104] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 13 d

[105] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 14 a

[106] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 14 b

[107] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 15

[108] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 16

[109] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 17

[110] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 18

[111] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 19

[112] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 20

[113] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 21

[114] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 22

[115] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 23 a

[116] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 23 b

[117] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 23 c

[118] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 23 d

[119] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 24 a

[120] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 24 b

[121] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 24 c

[122] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 25 a

[123] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 25 b

[124] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 25 c

[125] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 26

[126] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 27 a

[127] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 27 b

[128] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 5 H 1

[129] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 5 H 2

[130] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 5 H 3

[131] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 5 H 4

[132] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 5 H 5

[133] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 5 H 6

[134] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 5 H 7 a

[135] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 5 H 7 b

[136] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 5 H 7 c

[137] ( 2)

[138] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 5 H 8

[139] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 5 H 9

[140] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 5 H 10

[141] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 5 H 11 a

[142] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 5 H 11 b

[143] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 5 H 12

[144] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 5 H 13

[145] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 6 H 1

[146] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 6 H 2

[147] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 6 H 3

[148] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 6 H 4

[149] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 6 H 5

[150] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 6 H 6

[151] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 6 H 7

[152] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 6 H 8

[153] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 1 H 1

[154] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 1 H 2

[155] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 1 H 3

[156] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 1 H 4

[157] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 1 H 5

[158] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 1 H 6

[159] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 1 H 7 a

[160] ( 1)

[160] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 1 H 7 b

[161] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 1 H 7 c

[162] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 1 H 7 d

[163] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 1 H 7 e

[164] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 1 H 8 a

[165] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 1 H 9

[166] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 1 H 10

[167] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 1 H 11

[168] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 1 H 12

[169] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 2 H 1

[170] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 2 H 2

[171] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 2 H 3

[172] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 2 H 4

[173] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 2 H 5

[174] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 2 H 6

[175] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 2 H 7

[176] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 2 H 8

[177] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 2 H 9

[178] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 2 H 10

[179] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 2 H 11

[180] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 2 H 12

[181] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 2 H 13

[182] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 2 H 14

[183] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 2 H 15

[184] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 2 H 16

[185] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 2 H 17

[186] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 2 H 18

[187] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 2 H 19

[188] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali^-asws, Ch 2 H 20