الجزء الخمسون
Volume 50
Part 3 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 معالي أموره صلوات الله عليه
CHAPTER 3 – HIS-asws MIRACLES AND HIS-asws LOFTY AFFAIRS, MAY THE SALAWAAT OF ALLAH-azwj BE UPON HIM-asws
1- ك، إكمال الدين حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْن عِيسَى بْنِ أَحْمَدَ الزَّرْجِيُّ قَالَ: رَأَيْتُ بِسُرَّ مَنْ رَأَى رَجُلًا شَابّاً فِي الْمَسْجِدِ الْمَعْرُوفِ بِمَسْجِدِ زُبَيْدٍ فِي شَارِعِ السُّوقِ وَ ذَكَرَ أَنَّهُ هَاشِمِيٌّ مِنْ وُلْدِ مُوسَى بْنِ عِيسَى لَمْ يَذْكُرْ أَبُو جَعْفَرٍ اسْمَهُ وَ كُنْتُ أُصَلِّي فَلَمَّا سَلَّمْتُ قَالَ لِي أَنْتَ قُمِّيٌّ أَوْ زَائِرٌ قُلْتُ أَنَا قُمِّيٌّ مُجَاوِرٌ بِالْكُوفَةِ فِي مَسْجِدِ أَمِيرِ الْمُؤْمِنِينَ ع
(The book) ‘Ikmal Al Deen’ – It is narrated to us by Abu Ja’far Muhammad Bin Isa Bin Ahmad Al Zarjy who said,
‘At Surmanray, I saw a young man in the Masjid well known as Masjid Zubeyd in the market street, and he mentioned he was a Hashemite from the sons of Musa Bin Isa, Abu Ja’far did not mention his name, and I was praying Salat. When I had performed Salam, he said to me, ‘Are you from Qum or a visitor?’ I said, ‘I am from Qum, in the vicinity of Al-Kufa in the Masjid of Amir Al-Momineen-asws’.
فَقَالَ لِي تَعْرِفُ دَارَ مُوسَى بْنِ عِيسَى الَّتِي بِالْكُوفَةِ فَقُلْتُ نَعَمْ فَقَالَ أَنَا مِنْ وُلْدِهِ
He said to me, ‘Do you know the house of Musa Bin Isa which is at Al-Kufa?’ I said, ‘Yes’. He said, ‘I am from his sons’.
قَالَ كَانَ لِي أَبٌ وَ لَهُ أَخَوَانِ وَ كَانَ أَكْبَرُ الْأَخَوَيْنِ ذَا مَالٍ وَ لَمْ يَكُنْ لِلصَّغِيرِ مَالٌ فَدَخَلَ عَلَى أَخِيهِ الْكَبِيرِ فَسَرَقَ مِنْهُ سِتَّمِائَةِ دِينَارٍ فَقَالَ الْأَخُ الْكَبِيرُ ادْخُلْ عَلَى الْحَسَنِ بْنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الرِّضَا ع وَ اسْأَلْهُ أَنْ يَلْطُفَ لِلصَّغِيرِ لَعَلَّهُ أَنْ يَرُدَّ مَالِي فَإِنَّهُ حُلْوُ الْكَلَامِ
He said, ‘There was a father for me and there were brothers for him, and he was the eldest of the brothers with wealth, and there did not happen to be any wealth for the younger one. He entered to see the elder brother and stole six hundred Dinars from him. The elder brother said, ‘I entered to see Abu Al-Hassan-asws Bin Ali-asws Bin Muhammad-asws Bin Al-Reza-asws and asked him-asws, Be gentle with the younger brother perhaps he would return my wealth, for he is of sweet talking’.
فَلَمَّا كَانَ وَقْتُ السَّحَرِ بَدَا لِي عَنِ الدُّخُولِ عَلَى الْحَسَنِ بْنِ عَلِيٍّ ع وَ قُلْتُ أَدْخُلُ عَلَى أَسْبَاسِ التُّرْكِيِّ صَاحِبِ السُّلْطَانِ وَ أَشْكُو إِلَيْهِ
When it was the time of pre-dawn, there was a change of mind for me about the entry to see Al-Hassan-asws Bin Ali-asws, and I said, ‘I shall enter to see Asbas the Turk, companion of the sultan, and I shall complain to him’.
قَالَ فَدَخَلْتُ عَلَى أَسْبَاسِ التُّرْكِيِّ وَ بَيْنَ يَدَيْهِ نَرْدٌ يَلْعَبُ بِهِ فَجَلَسْتُ أَنْتَظِرُ فَرَاغَهُ فَجَاءَنِي رَسُولُ الْحَسَنِ بْنِ عَلِيٍّ ع فَقَالَ أَجِبْ
He (the narrator) said, ‘I entered to see Asbas the Turk, and in front of him was a dice game he was playing with. I sat down awaiting his being free. A messenger of Al-Hassan-asws Bin Ali-asws came to me. He said, ‘Answer!’
فَقَامَ مَعَهُ فَلَمَّا دَخَلَ عَلَى الْحَسَنِ قَالَ لَهُ- كَانَ لَكَ إِلَيْنَا أَوَّلَ اللَّيْلِ حَاجَةٌ ثُمَّ بَدَا لَكَ عَنْهَا وَقْتَ السَّحَرِ اذْهَبْ فَإِنَّ الْكِيسَ الَّذِي أُخِذَ مِنْ مَالِكَ رُدَّ وَ لَا تَشْكُ أَخَاكَ وَ أَحْسِنْ إِلَيْهِ وَ أَعْطِهِ فَإِنْ لَمْ تَفْعَلْ فَابْعَثْهُ إِلَيْنَا لِنُعْطِيَهُ فَلَمَّا خَرَجَ تَلَقَّاهُ غُلَامُهُ يُخْبِرُهُ بِوُجُودِ الْكِيسِ
He stood up with him. When he entered to see Al-Hassan-asws, he-asws said to him: ‘There was a need for you to us-asws in the beginning of the night, then there was a change of mind for you away from it at the time of pre-dawn. Go, for the bag which has been taken from your wealth has been returned, and do not suspect your brother, and be good to him and give him, for he did not do it. Send him to us-asws we-asws shall give him’. When he went out, his slave met him, informing him of having found the bag.
قَالَ أَبُو جَعْفَرٍ الزَّرْجِيُّ فَلَمَّا كَانَ مِنَ الْغَدِ حَمَلَنِي الْهَاشِمِيُّ إِلَى مَنْزِلِهِ وَ أَضَافَنِي ثُمَّ صَاحَ بِجَارِيَةٍ وَ قَالَ يَا غَزَالُ أَوْ يَا زُلَالُ فَإِذَا أَنَا بِجَارِيَةٍ مُسِنَّةٍ فَقَالَ لَهَا يَا جَارِيَةُ حَدِّثِي مَوْلَاكِ بِحَدِيثِ الْمِيلِ وَ الْمَوْلُودِ
Abu Ja’far Al-Zarjy said, ‘When it was the next morning, the Hashemite carried me to his house and hosted me. Then he shouted at a slave girl and said: ‘O Gazal!’ Or, ‘O Zulal!’ There I was with an old slave girl. He said to her, ‘O slave girl! Narrate to your master with the Hadeeth of the (kohl) applicator and the new-born’.
فَقَالَتْ كَانَ لَنَا طِفْلٌ وَجِعٌ فَقَالَتْ لِي مَوْلَاتِي ادْخُلِي إِلَى دَارِ الْحَسَنِ بْنِ عَلِيٍّ ع فَقُولِي لِحَكِيمَةَ تُعْطِينَا شَيْئاً يَسْتَشْفِي بِهِ مَوْلُودُنَا فَدَخَلْتُ عَلَيْهَا فَسَأَلْتُهَا ذَلِكَ فَقَالَتْ حَكِيمَةُ ائْتُونِي بِالْمِيلِ الَّذِي كُحِلَ بِهِ الْمَوْلُودُ الَّذِي وُلِدَ الْبَارِحَةَ يَعْنِي ابْنَ الْحَسَنِ بْنِ عَلِيٍّ ع
She said, ‘There was a child for us in pain. My mistress said to me, ‘Enter into the house of Al-Hassan-asws Bin Ali-asws and say to (Syeda)Hakeema-as, ‘Give us something to heal our new-born with’. I entered to see her-as and asked us-as that. (Syeda) Hakeema-as said, ‘Bring me the applicator which you had applied kohl with to the new-infant (Al-Qaimajtf) who was blessed yesterday!’ – meaning the son of Al-Hassan-asws Bin Ali-asws.
فَأُتِيَتْ بِالْمِيلِ فَدَفَعَتْهُ إِلَيَّ وَ حَمَلْتُهُ إِلَى مَوْلَاتِي وَ كَحَلْتُ بِهِ الْمَوْلُودَ فَعُوفِيَ وَ بَقِيَ عِنْدَنَا وَ كُنَّا نَسْتَشْفِي بِهِ ثُمَّ فَقَدْنَاهُ
I came with the applicator. She handed him to me, and I carried him to my mistress and applied kohl with it to the new-born. He was cured and remains with us, and we have been healing with it. Then we lost it’.
قَالَ أَبُو جَعْفَرٍ الزَّرْجِيُّ فَلَقِيتُ فِي مَسْجِدِ الْكُوفَةِ أَبَا الْحَسَنِ بْنَ يرهون الْبُرْسِيَّ فَحَدَّثْتُهُ بِهَذَا الْحَدِيثِ عَنِ الْهَاشِمِيِّ فَقَالَ قَدْ حَدَّثَنِي هَذَا الْهَاشِمِيُّ بِهَذِهِ الْحِكَايَةِ حَذْوَ النَّعْلِ بِالنَّعْلِ سَوَاءً مِنْ غَيْرِ زِيَادَةٍ وَ لَا نُقْصَانٍ.
Abu Ja’far Al-Zarjy said, ‘I met Abu Al-Hassan Bin Yarhoun Al-Bursy in the Masjid of Al-Kufa. I narrated to him with this Hadeeth from Al-Hashimy. He said, ‘This Al-Hashimy has already narrated to me with this narration, step of the slipper with the slipper, same, from without any addition or reduction’’.[1]
2- قب، المناقب لابن شهرآشوب يج، الخرائج و الجرائح غط، الغيبة للشيخ الطوسي عَمْرُو بْنُ مُحَمَّدِ بْنِ رَيَّانَ الصَّيْمَرِيُّ قَالَ: دَخَلْتُ عَلَى أَبِي أَحْمَدَ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ طَاهِرٍ وَ بَيْنَ يَدَيْهِ رُقْعَةُ أَبِي مُحَمَّدٍ ع فِيهَا إِنِّي نَازَلْتُ اللَّهَ فِي هَذَا الطَّاغِي يَعْنِي الْمُسْتَعِينَ وَ هُوَ آخِذُهُ بَعْدَ ثَلَاثٍ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) ‘Al Kharaij Wa Al Jaraih’, (and) ‘Al Ghayba’ of the Sheykh Al Tusi – Amro Bin Muhammad Bin Rayyan Al Saymari who said,
‘I entered to see Abu Ahmad Ubeydullah Bin Abdullah Bin Tahir, and in front of him there was a note Abu Muhammad-asws wherein was: ‘I-asws have repeatedly asked Allah-azwj regarding this tyrant (meaning Al-Mustaeen), and He-azwj will Seize him after three (days)’.
فَلَمَّا كَانَ الْيَوْمُ الثَّالِثُ خَلَعَ وَ كَانَ مِنْ أَمْرِهِ مَا كَانَ إِلَى أَنْ قُتِلَ.
When it was the third day, he was vacated, and it happened from his matter what happened, until he was killed’’.[2]
بويع المستعين أحمد بن محمّد بن المعتصم في اليوم الذي توفى فيه المنتصر يوم الاحد لخمس خلون من ربيع الآخر سنة ثمان و أربعين و مائتين، و كان بغا و وصيف من الاتراك متوليين لامر الخلافة في زمانه و أنزلاه في دار السلام، دار محمّد بن عبد اللّه ابن طاهر.
Note: Allegiances were pledged to Al-Mustaeen Ahmad Bin Muhammad Bin Al-Mut’asim, during the day in which Al-Muntasir had died, the day of Sunday on the fifth vacant from Rabbi Al-Akhar in the year two hundred and forty. And Bugha was a butler from the Turks who took over the matter of the caliphate during his time, and lodged him in the house of Salam, the house of Muhammad Bin Abdullah Ibn Tahir.
فاضطربت الاتراك و الفراعنة و غيرهم من نظرائهم من الموالى بسامرّاء، فأجمعوا على بعث جماعة منهم اليهم يسألونه الرجوع الى دار ملكه، و اعترفوا بذنوبهم، و تضمنوا أن لا يعودوا و لا غيرهم من نظرائهم الى شيء ممّا أنكر عليهم، و تذللوا له فأجيبوا بما يكرهون.
The Turks, and the pharaohs and others from their peers from the friends were restless at Samarrah. They united upon sending a group from them to them asking him to return to the house of his kingdom, and acknowledge with the sins, and guarantee that they will neither be repeating, nor others from their peers to anything from what is disliked upon them and be humble too him. They answered unwillingly.
فانصرفوا الى سرمنرأى فأعلموا أصحابهم و آيسوهم من رجوع الخليفة، و قد كان المستعين أغفل أمر المعتز و المؤيد حين انحدر الى بغداد، إذ لم يأخذهما معه، و قد كان حذر من محمّد بن الواثق فأحدره معه، ثمّ انه هرب منه في حال الحرب.
They left to go to Surmanray. They let their companions know and despaired them from returning the caliph, and Al-Mustaeen was unaware of the matter of Al-Mu’taz and Al-Mu’wid when he came to Baghdad, when he did not take them with him, and he was cautious from Muhammad Bin Al-Wasiq, for he took him with him. Then he fled from him in a state of war.
فأجمع الموالى على اخراج المعتز و المبايعة له فأنزلوه مع أخيه المؤيد من الحبس و بايعوه في يوم الاربعاء لاحدى عشرة ليلة خلت من المحرم سنة احدى و خمسين و مائتين و ركب في غد ذلك اليوم الى دار العامّة،
The friends untied upon throwing Al-Mu’taz and pledging allegiance to him. So they descended him with his brother Al-Mu’wid from the prison and pledged allegiance to him during the day of Wednesday of the eleventh night vacant from Al-Muharram in the year two hundred and fifty, and he rode during the morning of that day to the general house (assembly).
فأخذ البيعة على الناس، و خلع على أخيه المؤيد و عقد له عقدين أسود و أبيض، و أحدر أخاه أبا أحمد مع عدة من الموالى لحرب المستعين فسار الى بغداد، فلم تزل الحرب بينهم و أمور المعتز تقوى و حال المستعين تضعف.
He took the allegiances upon the people, and vacated upon his brother Al-Mu’weyd, and tied for him two knots, black and white, and inclined his brother Abu Ahmad with a number of the friends to battling Al-Mustaeen. He travelled to Baghdad. The war did not cease to be between them, and the affairs of Al-Mu’taz were strong, and the state of Al-Mustaeen was weak.
فلما راى محمّد بن عبد اللّه بن طاهر ذلك كاتب المعتز الى الصلح على خلع المستعين فجرى بينهم العهود، فخلع المستعين نفسه من الخلافة في ليلة الخميس لثلاث خلون من المحرم سنة اثنتين و خمسين و مائتين و أحدر هو و عياله الى واسط بمقتضى الشرط،
When Muhammad Bin Abdullah Bin Tahir saw that, agreed Al-Mut’az to reconcile upon the abdication of Al-Mustaeen. The pacts flowed between them. Al-Mustaeen abdicated himself from the caliphate during the night of Thursday on the third vacant from Al-Muharram in the year two hundred and fifty-two, and he and his family went to Wasit, in accordance with the conditions.
ثمّ بعث المعتز في شهر رمضان من هذه السنة سعيد بن صالح حتّى أعرض المستعين قرب سامرا فاجتز رأسه و حمله الى المعتز باللّه و كان ابن خمس و ثلاثين سنة.
Then Al-Mu’taz, during the month of Ramazan of this year, dispatched Saeed Bin Salih, until he confronted Al-Mustaeen nearby Samarrah. He decapitated his head and carried it to Al-Mu’taz Billah, and he was thirty-five years old.
3- قب، المناقب لابن شهرآشوب غط، الغيبة للشيخ الطوسي سَعْدٌ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: كُنْتُ عِنْدَ أَبِي مُحَمَّدٍ ع فَقَالَ إِذَا قَامَ الْقَائِمُ أَمَرَ بِهَدْمِ الْمَنَائِرِ وَ الْمَقَاصِيرِ الَّتِي فِي الْمَسَاجِدِ
(The books) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) ‘Al Ghayba’ of the Sheykh Al Tusi, Sa’ad, from Abu Hashim Al Ja’fari who said,
‘I was in the presence of Abu Muhammad-asws. He-asws said: ‘When Al-Qaimajtf makes a stand, he-asws would order with demolishing the pulpits, and the castles which would be in the Masjids’.
فَقُلْتُ فِي نَفْسِي لِأَيِّ مَعْنَى هَذَا فَأَقْبَلَ عَلَيَّ فَقَالَ مَعْنَى هَذَا أَنَّهَا مُحْدَثَةٌ مُبْتَدَعَةٌ لَمْ يَبْنِهَا نَبِيٌّ وَ لَا حُجَّةٌ.
I said within myself, ‘For which meaning is this?’ He-asws turned towards me. He-asws said: ‘The meaning of this, it is a new innovation. Neither any Prophet-as nor a successor-asws would have built it’’.[3]
4- قب، المناقب لابن شهرآشوب غط، الغيبة للشيخ الطوسي سَعْدٌ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا مُحَمَّدٍ يَقُولُ مِنَ الذُّنُوبِ الَّتِي لَا تُغْفَرُ قَوْلُ الرَّجُلِ لَيْتَنِي لَا أُؤَاخَذُ إِلَّا بِهَذَا فَقُلْتُ فِي نَفْسِي إِنَّ هَذَا لَهُوَ الدَّقِيقُ يَنْبَغِي لِلرَّجُلِ أَنْ يَتَفَقَّدَ مِنْ أَمْرِهِ وَ مِنْ نَفْسِهِ كُلَّ شَيْءٍ
(The books) ‘Al-Manaqib’ of Ibn Shehr Ashub, (and) ‘Al Ghayba’ of the Sheykh Al Tusi – Sa’ad, from Abu Hashim Al Ja’fari who said,
‘I heard Abu Muhammad-asws saying: ‘From the sins which will not be Forgiven is the word of the man, ‘If only I would not be seized except for this!’ I said within myself, ‘This, it is the precise. It is befitting for the man that he should search from his affairs, and from himself, all things’.
فَأَقْبَلَ عَلَيَّ أَبُو مُحَمَّدٍ ع فَقَالَ يَا أَبَا هَاشِمٍ صَدَقْتَ فَالْزَمْ مَا حَدَّثَتْ بِهِ نَفْسُكَ فَإِنَّ الْإِشْرَاكَ فِي النَّاسِ أَخْفَى مِنْ دَبِيبِ الذَّرِّ عَلَى الصَّفَا فِي اللَّيْلَةِ الظَّلْمَاءِ وَ مِنْ دَبِيبِ الذَّرِّ عَلَى الْمِسْحِ الْأَسْوَدِ.
Abu Muhammad-asws turned to me and said, ‘O Abu Hashim! You speak the truth, necessitate yourself with what I have narrated to you, for the associating among the people is more hidden than walking of the particles (ants) upon the rock in the middle of the dark night, and walking of the particles (ants) upon black spade’’.[4]
5- غط، الغيبة للشيخ الطوسي سَعْدُ بْنُ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ عُمَرَ بْنِ يَزِيدَ قَالَ: أَخْبَرَنِي أَبُو الْهَيْثَمِ بْنُ سبانة [سَيَابَةَ] أَنَّهُ كَتَبَ إِلَيْهِ لَمَّا أَمَرَ الْمُعْتَزُّ بِدَفْعِهِ إِلَى سَعِيدٍ الْحَاجِبِ عِنْدَ مُضِيِّهِ إِلَى الْكُوفَةِ وَ أَنْ يُحْدِثَ فِيهِ مَا يُحْدِثُ بِهِ النَّاسُ بِقَصْرِ ابْنِ هُبَيْرَةَ جَعَلَنِيَ اللَّهُ فِدَاكَ بَلَغَنَا خَبَرٌ قَدْ أَقْلَقَنَا وَ أَبْلَغَ مِنَّا
(The book) ‘Al Gahyba’ of the sheykh Al Tusi – Sa’ad Bin Abdullah, from Ahmad Bin Al Husayn Bin Umar Bin Yazeed who said,
‘Abu Al-Haysam Bin Sabana (Sayaba) informed me that he had written to him-asws, when Al-Mu’taz had ordered with handing him to Saeed the guard during his going to Al-Kufa, and the people narrated regarding him what they narrated with at the castle of Ibn Hubeyra, ‘May Allah-azwj Make me to be sacrificed for you-asws! News had reached us, worrying us and overwhelmed us’.
فَكَتَبَ ع إِلَيْهِ بَعْدَ ثَالِثٍ يَأْتِيكُمُ الْفَرَجُ فَخُلِعَ الْمُعْتَزُّ الْيَوْمَ الثَّالِثَ.
He-asws wrote to him: ‘After three (days), the relief will come to you’. Al-Mu’taz freed him on the third day’’.[5]
6- غط، الغيبة للشيخ الطوسي جَمَاعَةٌ عَنِ التَّلَّعُكْبَرِيِّ رَحِمَهُ اللَّهُ قَالَ: كُنْتُ فِي دِهْلِيزِ أَبِي عَلِيٍّ مُحَمَّدِ بْنِ هَمَّامٍ رَحِمَهُ اللَّهُ عَلَى دَكَّةٍ إِذْ مَرَّ بِنَا شَيْخٌ كَبِيرٌ عَلَيْهِ دُرَّاعَةٌ فَسَلَّمَ عَلَى أَبِي عَلِيِّ بْنِ هَمَّامٍ فَرَدَّ عَلَيْهِ السَّلَامَ وَ مَضَى فَقَالَ لِي أَ تَدْرِي مَنْ هُوَ هَذَا فَقُلْتُ لَا فَقَالَ لِي هَذَا شَاكِرِيٌّ لِسَيِّدِنَا أَبِي مُحَمَّدٍ ع أَ فَتَشْتَهِي أَنْ تَسْمَعَ مِنْ أَحَادِيثِهِ عَنْهُ شَيْئاً قُلْتُ نَعَمْ
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – A group, from Al Tal’akbury, may Allah-azwj have Mercy on him, said,
‘I was in the corridor of Abu Ali Muhammad Bin Hammam, may Allah-azwj have Mercy on him, upon a terrace, when an incredibly old man passed by us, upon him was an armour. He greeted unto Abu Ali Bin Hammam. He responded the greeting to him and continued. He said to me, ‘Do you know who this one is?’ I said, ‘No’. He said to me: ‘This is Shakiry of our Master-asws Abu Muhammad-asws. Are you desirous to listen something from his Ahadeeth about him-asws?’ I said, ‘Yes’.
فَقَالَ لِي مَعَكَ شَيْءٌ تُعْطِيهِ فَقُلْتُ لَهُ مَعِي دِرْهَمَانِ صَحِيحَانِ فَقَالَ هُمَا يَكْفِيَانِهِ فَمَضَيْتُ خَلْفَهُ فَلَحِقْتُهُ فَقُلْتُ لَهُ أَبُو عَلِيٍّ يَقُولُ لَكَ تَنْشَطُ لِلْمَصِيرِ إِلَيْنَا فَقَالَ نَعَمْ فَجِئْنَا إِلَى أَبِي عَلِيِّ بْنِ هَمَّامٍ فَجَلَسَ إِلَيْهِ فَغَمَزَنِي أَبُو عَلِيٍّ أَنْ أُسَلِّمَ إِلَيْهِ الدِّرْهَمَيْنِ فَقَالَ لِي مَا يَحْتَاجُ إِلَى هَذَا ثُمَّ أَخَذَهُمَا
He said to me, ‘Is there anything with you, you can give him’. I said, ‘There are two correct Dirhams with me’. He said, ‘These two would suffice him’. I went behind him and caught up with him. I said to him, ‘Abu Ali-asws says to you, ‘Be energetic in your coming to us’’. He said, ‘Yes’. We came to Abu Ali Bin Hammam. He sat in his (presence). Abu Ali winked at me to give him the two Dirhams. He said to me he was not needy to this, then took it.
فَقَالَ لَهُ أَبُو عَلِيِّ بْنُ هَمَّامٍ يَا بَا عَبْدِ اللَّهِ مُحَمَّدٌ حَدِّثْنَا عَنْ أَبِي مُحَمَّدٍ بِمَا رَأَيْتَ فَقَالَ كَانَ أُسْتَاذِي صَالِحاً مِنْ بَيْنِ الْعَلَوِيِّينَ لَمْ أَرَ قَطُّ مِثْلَهُ وَ كَانَ يَرْكَبُ بِسَرْجٍ صُفَّتُهُ بُزْيُونٌ مِسْكِيٌّ وَ أَزْرَقُ قَالَ وَ كَانَ يَرْكَبُ إِلَى دَارِ الْخِلَافَةِ بِسُرَّ مَنْ رَأَى فِي كُلِّ اثْنَيْنِ وَ خَمِيسٍ-
Abu Ali Bin Hammam said to him, ‘O Abu Abdullah Muhammad! Narrate to us about Abu Muhammad-asws with what you have seen’. He said, ‘My teacher (Imam-asws) was righteous, from the between the Alawites. I had not seen anyone like him-asws, and he-asws would ride on a saddle which was described as a ‘Misky’ saddle, and blue, and he-asws would ride to the capital house at Surmanray during every Monday and Thursday.
قَالَ وَ كَانَ يَوْمَ النَّوْبَةِ يَحْضُرُ مِنَ النَّاسِ شَيْءٌ عَظِيمٌ وَ يَغَصُّ الشَّارِعُ بِالدَّوَابِّ وَ الْبِغَالِ وَ الْحَمِيرِ وَ الضَّجَّةِ فَلَا يَكُونُ لِأَحَدٍ مَوْضِعٌ يَمْشِي وَ لَا يَدْخُلُ بَيْنَهُمْ
He (the narrator) said, ‘And it was the day of the shifting, a mighty thing had presented from the people, and the street was block with the animals and the mules and the donkeys and the noise. There did not happen to be any space for anyone to be walking nor entering between them’.
قَالَ فَإِذَا جَاءَ أُسْتَاذِي سَكَنَتِ الضَّجَّةُ وَ هَدَأَ صَهِيلُ الْخَيْلِ وَ نُهَاقُ الْحَمِيرِ
He (the narrator) said, ‘When my teacher (Imam-asws) came, the noise quietened, and the neighing of horses and braying of the donkeys calmed down’.
قَالَ وَ تَفَرَّقَتِ الْبَهَائِمُ حَتَّى يَصِيرَ الطَّرِيقُ وَاسِعاً لَا يَحْتَاجُ أَنْ يُتَوَقَّى مِنَ الدَّوَابِّ نَحُفَّهُ لِيَزْحَمَهَا ثُمَّ يَدْخُلُ فَيَجْلِسُ فِي مَرْتَبَتِهِ الَّتِي جُعِلَتْ لَهُ فَإِذَا أَرَادَ الْخُرُوجَ وَ صَاحَ الْبَوَّابُونَ هَاتُوا دَابَّةَ أَبِي مُحَمَّدٍ سَكَنَ صِيَاحُ النَّاسِ وَ صَهِيلُ الْخَيْلِ وَ تَفَرَّقَتِ الدَّوَابُّ حَتَّى يَرْكَبَ وَ يَمْضِيَ
He (the narrator) said, ‘And the beasts separated until the street became wide. He-asws was not needy to be scared from the animals, thinning its crowd. Then he-asws entered and sat in his rank which had been made to before him. When he-asws wanted to exit, and the doormen shouted, ‘Bring the animal of Abu Muhammad-asws!’, the shouting of the people, and the neighing of horses calmed down, and the animals separated until he-asws rode and went.
وَ قَالَ الشَّاكِرِيُّ وَ اسْتَدْعَاهُ يَوْماً الْخَلِيفَةُ وَ شَقَّ ذَلِكَ عَلَيْهِ وَ خَافَ أَنْ يَكُونَ قَدْ سَعَى بِهِ إِلَيْهِ بَعْضُ مَنْ يَحْسُدُهُ عَلَى مَرْتَبَتِهِ مِنَ الْعَلَوِيِّينَ وَ الْهَاشِمِيِّينَ فَرَكِبَ وَ مَضَى إِلَيْهِ
Al-Shakiry said, ‘And the caliph summoned him-asws one day, and that was grievous upon him-asws, and he-asws feared that a slander would have happened with him-asws to him, by someone from the Alawites and the Hashemites who had envied him-asws upon his-asws rank. He-asws rode and went to him.
فَلَمَّا حَصَلَ فِي الدَّارِ قِيلَ لَهُ إِنَّ الْخَلِيفَةَ قَدْ قَامَ وَ لَكِنِ اجْلِسْ فِي مَرْتَبَتِكَ أَوِ انْصَرِفْ قَالَ فَانْصَرَفَ وَ جَاءَ إِلَى سُوقِ الدَّوَابِّ وَ فِيهَا مِنَ الضَّجَّةِ وَ الْمُصَادَمَةِ وَ اخْتِلَافِ النَّاسِ شَيْءٌ كَثِيرٌ فَلَمَّا دَخَلَ إِلَيْهَا سَكَنَ النَّاسُ وَ هَدَأَتِ الدَّوَابُّ
When he-asws came to be in the house it was said to him-asws, ‘The caliph is standing, but be seated in your-asws rank (seat) or leave’. He-asws said: ‘I-asws shall leave’, and he-asws came to the animal market, and therein was a lot of noise and conflict, and differing of the people. When he-asws entered into it, the people calmed, and the animals subsided.
قَالَ وَ جَلَسَ إِلَى نَخَّاسٍ كَانَ يَشْتَرِي لَهُ الدَّوَابَّ
He (the narrator) said, ‘And he-asws sat to an animal dealer to but the animal for him-asws’.
قَالَ فَجِيءَ لَهُ بِفَرَسٍ كَبُوسٍ لَا يَقْدِرُ أَحَدٌ أَنْ يَدْنُوَ مِنْهُ
He (the narrator) said, ‘He came to him-asws with an unruly horse. No one was able to go near to it’.
قَالَ فَبَاعُوهُ إِيَّاهُ بِوَكْسٍ فَقَالَ لِي يَا مُحَمَّدُ قُمْ فَاطْرَحِ السَّرْجَ عَلَيْهِ
He (the narrator) said, ‘They sold it to him-asws as a package’. He-asws said to me: ‘O Muhammad! Stand and drop the saddle upon it!’
قَالَ فَقُلْتُ إِنَّهُ لَا يَقُولُ لِي مَا يُؤْذِينِي فَحَلَلْتُ الْحِزَامَ وَ طَرَحْتُ السَّرْجَ فَهَدَأَ وَ لَمْ يَتَحَرَّكْ وَ جِئْتُ بِهِ لِأَمْضِيَ بِهِ فَجَاءَ النَّخَّاسُ فَقَالَ لِي لَيْسَ يُبَاعُ فَقَالَ لِي سَلِّمْهُ إِلَيْهِمْ قَالَ فَجَاءَ النَّخَّاسُ لِيَأْخُذَهُ فَالْتَفَتَ إِلَيْهِ الْتِفَاتَةً ذَهَبَ مِنْهُ مُنْهَزِماً
He (the narrator) said, ‘I said (within myself), ‘He-asws would not say to me what would hurt me’. So I released the strap and dropped the saddle. It subsided, and did not move, and I came with it to go with it. The dealer came and said to me, ‘I haven’t sold it’. He-asws said: ‘Submit it to him’. The dealer came to take it. He turned towards it with a turn, and it went away from him fleeing’.
قَالَ وَ رَكِبَ وَ مَضَيْنَا فَلَحِقْنَا النَّخَّ اسَ فَقَالَ صَاحِبُهُ يَقُولُ أَشْفَقْتَ أَنْ يُرَدَّ فَإِنْ كَانَ عَلِمَ مَا فِيهِ مِنَ الْكَبْسِ فَلْيَشْتَرِهِ فَقَالَ لَهُ أُسْتَاذِي قَدْ عَلِمْتَ فَقَالَ قَدْ بِعْتُكَ فَقَالَ لِي خُذْهُ فَأَخَذْتُهُ فَجِئْتُ بِهِ إِلَى الْإِصْطَبْلِ فَمَا تَحَرَّكَ وَ لَا آذَانِي بِبَرَكَةِ أُسْتَاذِي
He (the narrator) said, ‘And he-asws rode and we continued. We met the dealer. He said, ‘It’s owner says. ‘I would like to have it returned’. If unruliness is known what is in it, then let him buy it’. My teacher (Imam-asws) said to him: ‘I-asws have known it’. He said, ‘I shall sell it’. He-asws said to him, ‘Take it!’ I took it and came with it to the stables. It neither moved nor hurt me due to the Blessings of my teacher (Imam-asws).
فَلَمَّا نَزَلَ جَاءَ إِلَيْهِ وَ أَخَذَ أُذُنَهُ الْيُمْنَى فَرَقَاهُ ثُمَّ أَخَذَ أُذُنَهُ الْيُسْرَى فَرَقَاهُ فَوَ اللَّهِ لَقَدْ كُنْتُ أَطْرَحُ الشَّعِيرَ لَهُ فَأُفَرِّقُهُ بَيْنَ يَدَيْهِ فَلَا يَتَحَرَّكُ هَذَا بِبَرَكَةِ أُسْتَاذِي
When he-asws descended, he-asws came to it and held its right ear and tied it, then held its left ear and tied it. By Allah-azwj! I used to drop the barley for it and scatter it in front of it, and it did not move. This is due to the Blessings of my teacher (Imam-asws).
قَالَ أَبُو مُحَمَّدٍ قَالَ أَبُو عَلِيِّ بْنُ هَمَّامٍ هَذَا الْفَرَسُ يُقَالُ لَهُ الصَّئُولُ-
Abu Muhammad said, ‘Abu Ali BinHammam said, ‘This horse was called Al-Sowlu’.
قَالَ يَرْجُمُ بِصَاحِبِهِ حَتَّى يَرْجُمَ بِهِ الْحِيطَانَ وَ يَقُومُ عَلَى رِجْلَيْهِ وَ يَلْطِمُ صَاحِبَهُ
He (the narrator) said, ‘He pelted its owner until it hit the wall with him, and it stood upon its legs and struck its owner.
قَالَ مُحَمَّدٌ الشَّاكِرِيُّ كَانَ أُسْتَاذِي أَصْلَحَ مَنْ رَأَيْتُ مِنَ الْعَلَوِيِّينَ وَ الْهَاشِمِيِّينَ مَا كَانَ يَشْرَبُ هَذَا النَّبِيذَ كَانَ يَجْلِسُ فِي الْمِحْرَابِ وَ يَسْجُدُ فَأَنَامُ وَ أَنْتَبِهُ وَ أَنَامُ وَ هُوَ سَاجِدٌ
Muhammad Al-Shakiry said, ‘My teacher (Imam-asws) was the most righteous of the ones I had seen, from the Alawites and the Hashemites. He-asws would not drink this Al-Nabeez (intoxicating drink). He-asws seated in the prayer niche and performed Sajdah. I slept, and woke up, and I slept, and he-asws was (still) in Sajdah.
وَ كَانَ قَلِيلَ الْأَكْلِ كَانَ يَحْضُرُهُ التِّينُ وَ الْعِنَبُ وَ الْخَوْخُ وَ مَا شَاكَلَهُ فَيَأْكُلُ مِنْهُ الْوَاحِدَةَ وَ الثِّنْتَيْنِ وَ يَقُولُ شُلْ هَذَا يَا مُحَمَّدُ إِلَى صِبْيَانِكَ فَأَقُولُ هَذَا كُلَّهُ فَيَقُولُ خُذْهُ مَا رَأَيْتُ قَطُّ أَسْدَى مِنْهُ.
And he-asws was of little eating. The figs, and the grapes, and the peaches, and what resembles it were presented to him. He-asws ate the one and the two from it and say: ‘Carry it, O Muhammad, to your children’. I said, ‘This, all of it!’ He-asws said: ‘Take it! I-asws have not seen any better than it’’.[6]
7- غط، الغيبة للشيخ الطوسي الْفَزَارِيُّ عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَنْصَارِيِّ قَالَ: وَجَّهَ قَوْمٌ مِنَ الْمُفَوِّضَةِ وَ الْمُقَصِّرَةِ كَامِلَ بْنَ إِبْرَاهِيمَ الْمَدَنِيَّ إِلَى أَبِي مُحَمَّدٍ ع قَالَ كَامِلٌ فَقُلْتُ فِي نَفْسِي أَسْأَلُهُ لَا يَدْخُلُ الْجَنَّةَ إِلَّا مَنْ عَرَفَ مَعْرِفَتِي وَ قَالَ بِمَقَالَتِي
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Al Fazary, from Muhammad Bin Ja’far Bin Abdullah, from Muhammad Bin Ahmad Al Ansary who said,
‘A group of Al-Mufawwiza (believers in delegation by Allah-azwj of the affairs of the universe), and the derogators, sent Kamil Bin Ibrahim Al-Madany to Abu Muhammad-asws. Kamil said, ‘I said within myself, ‘I shall ask him-asws, ‘Will no one enter the Paradise except the one who recognises my recognition?’ And said, ‘With my word (beliefs)?’
قَالَ فَلَمَّا دَخَلْتُ عَلَى سَيِّدِي أَبِي مُحَمَّدٍ نَظَرْتُ إِلَى ثِيَابٍ بَيَاضٍ نَاعِمَةٍ عَلَيْهِ فَقُلْتُ فِي نَفْسِي وَلِيُّ اللَّهِ وَ حُجَّتُهُ يَلْبَسُ النَّاعِمَ مِنَ الثِّيَابِ وَ يَأْمُرُنَا نَحْنُ بِمُوَاسَاةِ الْإِخْوَانِ وَ يَنْهَانَا عَنْ لُبْسِ مِثْلِهِ
He said, ‘When I entered to see my Master-asws Abu Muhammad-asws, I saw soft white clothes being upon him-asws. I said within myself, ‘A friend of Allah-azwj and His-azwj Divine Authority wearing the soft clothes, and he-asws is instructing us that we should be consoling the brothers and he-asws forbade us from wearing the soft clothes similar to it’.
فَقَالَ مُتَبَسِّماً يَا كَامِلُ وَ حَسَرَ ذِرَاعَيْهِ فَإِذَا مِسْحٌ أَسْوَدُ خَشِنٌ عَلَى جِلْدِهِ فَقَالَ هَذَا لِلَّهِ وَ هَذَا لَكُمْ تَمَامَ الْخَبَرِ.
He-asws said smiling: ‘O Kamil!’ And he-asws rolled up from his-asws forearm, and there were black coarse clothes touching upon his-asws skin. He-asws said: ‘This (Inner clothing) is for Allah-azwj and this (outer clothing) is for you all’ – the complete Hadeeth’’.[7]
8- قب، المناقب لابن شهرآشوب يج، الخرائج و الجرائح قَالَ أَبُو هَاشِمٍ مَا دَخَلْتُ قَطُّ عَلَى أَبِي الْحَسَنِ وَ أَبِي مُحَمَّدٍ ع إِلَّا رَأَيْتُ مِنْهُمَا دَلَالَةً وَ بُرْهَاناً فَدَخَلْتُ عَلَى أَبِي مُحَمَّدٍ وَ أَنَا أُرِيدُ أَنْ أَسْأَلَهُ مَا أَصُوغُ بِهِ خَاتَماً أَتَبَرَّكُ بِهِ فَجَلَسْتُ وَ أُنْسِيتُ مَا جِئْتُ لَهُ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) ‘Al Kharaij Wa Al Jaraih’ – Abu Hashim said,
‘I did not enter to see Abu Al-Hassan-asws and Abu Muhammad-asws at all, except I saw evidence and proof from both of them-asws. I entered to see Abu Muhammad-asws and I wanted to ask him-asws what I should be forging a ring with, to be Blessed by it. I was seated and I forgot what I had come to him-asws for.
فَلَمَّا أَرَدْتُ النُّهُوضَ رَمَى إِلَيَّ بِخَاتَمٍ وَ قَالَ أَرَدْتَ فِضَّةً فَأَعْطَيْنَاكَ خَاتَماً وَ رَبِحْتَ الْفَصَّ وَ الكرى [الْكِرَاءَ] هَنَّأَكَ اللَّهُ.
When I wanted to get up, he-asws threw a ring to me and said: ‘You wanted silver and we-asws have given you a ring, and you have gained a stone and the plenty. May the Congratulations of Allah-azwj be for you’’.[8]
9- يج، الخرائج و الجرائح قَالَ أَبُو هَاشِمٍ قُلْتُ فِي نَفْسِي أَشْتَهِي أَنْ أَعْلَمَ مَا يَقُولُ أَبُو مُحَمَّدٍ فِي الْقُرْآنِ أَ هُوَ مَخْلُوقٌ أَمْ غَيْرُ مَخْلُوقٍ
(The book) ‘Al Kharaij Wa Al Jaraih’ – Abu Hashim said,
‘I said within myself ‘I desire to know what Abu Muhammad-asws would be saying regarding the Quran, is it a created being or not a created being?’
فَأَقْبَلَ عَلَيَّ فَقَالَ أَ مَا بَلَغَكَ مَا رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع لَمَّا نَزَلَتْ قُلْ هُوَ اللَّهُ أَحَدٌ خُلِقَ لَهَا أَرْبَعَةُ ألف [آلَافِ] جَنَاحٍ فَمَا كَانَتْ تَمُرُّ بِمَلَإٍ مِنَ الْمَلَائِكَةِ إِلَّا خَشَعُوا لَهَا وَ قَالَ هَذِهِ نِسْبَةُ الرَّبِّ تَبَارَكَ وَ تَعَالَى.
He-asws turned towards me. He-asws said: ‘Has it not reached you what has been reported from Abu Abdullah-asws? When Say: ‘He, Allah, is One [112:1] (Surah Al-Tawheed) was Revealed, four thousand wings were Created for it. It did not pass by any assembly of the Angels except they humbled to it and said, ‘This is an attribution of the Lord-azwj Blessed and Exalted!’’[9]
10- قب، المناقب لابن شهرآشوب يج، الخرائج و الجرائح عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: كُنْتُ فِي الْحَبْسِ مَعَ جَمَاعَةٍ فَحُبِسَ أَبُو مُحَمَّدٍ ع وَ أَخُوهُ جَعْفَرٌ فَخَفَّفْنَا لَهُ وَ قَبَّلْتُ وَجْهَ الْحَسَنِ وَ أَجْلَسْتُهُ عَلَى مِضْرَبَةٍ كَانَتْ عِنْدِي وَ جَلَسَ جَعْفَرٌ قَرِيباً مِنْهُ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) ‘Al Kharaij Wa Al Jaraih’ – from Abu Hashim Al Ja’fari who said,
‘I was in the prison along with a group. Abu Muhammad-asws and his-asws brother Ja’far were (also) imprisoned. We feared for him-asws and I kissed the face of Al-Hassan-asws and seated him-asws upon a bed sheet which was with me, and Ja’far seated near to him-asws.
فَقَالَ جَعْفَرٌ وَا شَيْطَنَاهْ بِأَعْلَى صَوْتِهِ يَعْنِي جَارِيَةً لَهُ فضجره [فَزَجَرَهُ] أَبُو مُحَمَّدٍ وَ قَالَ لَهُ اسْكُتْ وَ إِنَّهُمْ رَأَوْا فِيهِ أَثَرَ السُّكْرِ وَ كَانَ الْمُتَوَلِّي حَبْسَهُ صَالِحُ بْنُ وَصِيفٍ وَ كَانَ مَعَنَا فِي الْحَبْسِ رَجُلٌ جُمَحِيٌّ يَدَّعِي أَنَّهُ عَلَوِيٌّ
Ja’far said, ‘Oh Satan-la!’, at the top of his voice – meaning a slave girl of his’. Abu Muhammad-asws rebuked him and said to him: ‘Be quiet!’ And they were seeing in him the effects of intoxication. And Al-Mutawakkil had imprisoned Salih Bin Waseef, and there was a ‘Jumahy’ man (follower of the Umayyid poet Abu Dahbal Al-Jumhy) with us claiming he was an Alawite.
فَالْتَفَتَ أَبُو مُحَمَّدٍ وَ قَالَ لَوْ لَا أَنَّ فِيكُمْ مَنْ لَيْسَ مِنْكُمْ لَأَعْلَمْتُكُمْ مَتَى يُفَرِّجُ اللَّهُ عَنْكُمْ وَ أَوْمَأَ إِلَى الْجُمَحِيِّ فَخَرَجَ
Abu Muhammad-asws turned and said, ‘Had it not been someone among you all who isn’t from you all, I-asws would have let you know when Allah-azwj would be Relieving you’ – and he-asws gestured to the ‘Jumhy man’. He went out.
فَقَالَ أَبُو مُحَمَّدٍ هَذَا الرَّجُلُ لَيْسَ مِنْكُمْ فَاحْذَرُوهُ فَإِنَّ فِي ثِيَابِهِ قِصَّةً قَدْ كَتَبَهَا إِلَى السُّلْطَانِ يُخْبِرُهُ بِمَا تَقُولُونَ فِيهِ
Abu Muhammad-asws said: ‘This man isn’t for you, so be cautious of him, for there is a story in his clothes he has written to the sultan informing him with what you are saying regarding him’.
فَقَامَ بَعْضُهُمْ فَفَتَّشَ ثِيَابَهُ فَوَجَدَ فِيهَا الْقِصَّةَ يَذْكُرُنَا فِيهَا بِكُلِّ عَظِيمَةٍ وَ يُعْلِمُهُ أَنَّا نُرِيدُ أَنْ نَنْقُبَ الْحَبْسَ وَ نَهْرُبَ
One of them stood up and searched his clothes. He found the story mentioning us in it with every grievousness and letting him know that we intended to tunnel out from the prison and flee’’.
وَ قَالَ أَبُو هَاشِمٍ كَانَ الْحَسَنُ يَصُومُ فَإِذَا أَفْطَرَ أَكَلْنَا مَعَهُ مَا كَانَ يَحْمِلُهُ إِلَيْهِ غُلَامُهُ فِي جُونَةٍ مَخْتُومَةٍ فَضَعُفْتُ يَوْماً عَنِ الصَّوْمِ فَأَفْطَرْتُ فِي بَيْتٍ آخَرَ عَلَى كَعْكَةٍ وَ مَا شَعَرَ بِي أَحَدٌ ثُمَّ جِئْتُ فَجَلَسْتُ مَعَهُ فَقَالَ لِغُلَامِهِ أَطْعِمْ أَبَا هَاشِمٍ شَيْئاً فَإِنَّهُ مُفْطِرٌ
And Abu Hashim said, ‘Al-Hassan-asws was fasting. When he-asws broke the fast, we ate with him-asws whatever his-asws slave had carried over to him-asws in a sealed basket. I was too weak one day from fasting, so I broke fast in another room upon cake, and no one was aware of me. Then I came and was seated with him-asws. He-asws said to his-asws slave: ‘Feed Abu Hashim something for he is not fasting’.
فَتَبَسَّمْتُ فَقَالَ مِمَّا تَضْحَكُ يَا أَبَا هَاشِمٍ إِذَا أَرَدْتَ الْقُوَّةَ فَكُلِ اللَّحْمَ فَإِنَّ الْكَعْكَ لَا قُوَّةَ فِيهِ فَقُلْتُ صَدَقَ اللَّهُ وَ رَسُولُهُ وَ أَنْتُمْ عَلَيْكُمُ السَّلَامُ فَأَكَلْتُ فَقَالَ أَفْطِرْ ثَلَاثاً فَإِنَّ لَهُ الْمُنَّةَ لَا تَرْجِعُ لِمَنْ أَنْهَكَهُ الصَّوْمُ فِي أَقَلَّ مِنْ ثَلَاثٍ
I smiled. He-asws said: ‘What are you laughing from, O Abu Hashim? Whenever you want the strength, then eat the meat, for the cake, there is no strength in it’. I said, ‘Allah-azwj, and His-azwj Rasool-saww, and you (Imams-asws) speak the truth, and the greetings be upon you-asws all!’ I ate. Take a break for three days, for there is stamina in it, not returning to the one who violates the fasting for less than three days’.
فَلَمَّا كَانَ فِي الْيَوْمِ الَّذِي أَرَادَ اللَّهُ أَنْ يُفَرِّجَ عَنْهُ جَاءَهُ الْغُلَامُ فَقَالَ يَا سَيِّدِي أَحْمِلُ فَطُورَكَ قَالَ احْمِلْ وَ مَا أَحْسَبَنَا نَأْكُلُ مِنْهُ فَحَمَلَ الطَّعَامَ الظُّهْرَ وَ أَطْلَقَ عَنْهُ الْعَصْرَ وَ هُوَ صَائِمٌ فَقَالُوا كُلُوا هَدَاكُمُ اللَّهُ.
When it was during the day in which Allah-azwj Wanted to Grant relief from it, the slave came to him-asws. He said, ‘O my Master-asws! Shall I carry your meal for breaking fast?’ He-asws said: ‘Carry it, and I-asws do not reckon we shall be eating from it’. He carried the meal at Al-Zohr and we were freed from it at Al-Asr, and he-asws was fasting. They all said, ‘Allah-azwj has Guided you-asws all!’’[10]
11- قب، المناقب لابن شهرآشوب يج، الخرائج و الجرائح قَالَ أَبُو هَاشِمٍ سَأَلَهُ الْفَهْفَكِيُّ مَا بَالُ الْمَرْأَةِ الْمِسْكِينَةِ الضَّعِيفَةِ تَأْخُذُ سَهْماً وَاحِداً وَ يَأْخُذُ الرَّجُلُ سَهْمَيْنِ قَالَ لِأَنَّ الْمَرْأَةَ لَيْسَ لَهَا جِهَادٌ وَ لَا نَفَقَةٌ وَ لَا عَلَيْهَا مَعْقُلَةٌ إِنَّمَا ذَلِكَ عَلَى الرِّجَالِ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) ‘Al Kharaij Wa Al Jaraih’ – Abu Hashim said,
‘Al-Fahfaky asked him-asws, ‘What is the matter the poor weak woman should take one share and the man (strong, rich) should take two shares?’ He-asws said: ‘Because the woman, there is no Jihad for her nor expense monies, nor are there any fines upon her. But rather, that is upon the man’.
فَقُلْتُ فِي نَفْسِي قَدْ كَانَ قِيلَ لِي إِنَّ ابْنَ أَبِي الْعَوْجَاءِ سَأَلَ أَبَا عَبْدِ اللَّهِ ع عَنْ هَذِهِ الْمَسْأَلَةِ فَأَجَابَهُ بِمِثْلِ هَذَا الْجَوَابِ
I said within myself, ‘I was said to me that Ibn Abu Al Awja has asked Abu Abdullah-asws about this issue, and he-asws had answered him with similar to this answer’.
فَأَقْبَلَ ع عَلَيَّ فَقَالَ نَعَمْ هَذِهِ مَسْأَلَةُ ابْنِ أَبِي الْعَوْجَاءِ وَ الْجَوَابُ مِنَّا وَاحِدٌ إِذَا كَانَ مَعْنَى الْمَسْأَلَةِ وَاحِداً جَرَى لِآخِرِنَا مَا جَرَى لِأَوَّلِنَا وَ أَوَّلُنَا وَ آخِرُنَا فِي الْعِلْمِ وَ الْأَمْرِ سَوَاءٌ وَ لِرَسُولِ اللَّهِ وَ أَمِيرِ الْمُؤْمِنِينَ فَضْلُهُمَا.
He-asws faced towards me and said, ‘Yes, Ibn Abu Al-Awja had asked him-asws this question, and the answer from us-asws (Imams-asws) is one, when the meaning of the question is one. It flows for our-asws last one whatever had flowed for our-asws first one, and our-asws first one and our-asws last one are the same in the knowledge and the command, and for Rasool-Allah-saww and Amir Al-Momineen-asws, are their-asws merits’’.[11]
12- يج، الخرائج و الجرائح قَالَ أَبُو هَاشِمٍ سَمِعْتُ أَبَا مُحَمَّدٍ يَقُولُ إِنَّ اللَّهَ لَيَعْفُو يَوْمَ الْقِيَامَةِ عَفْواً لَا يُحِيطُ عَلَى الْعِبَادِ حَتَّى يَقُولَ أَهْلُ الشِّرْكِ وَ اللَّهِ رَبِّنا ما كُنَّا مُشْرِكِينَ
(The book) ‘Al Kharaij Wa Al Jaraih’ – Abu Hashim said,
‘I heard Abu Muhammad-asws saying, ‘Allah-azwj will be Pardoning on the Day of Qiyamah with a Pardon encompassing upon (all) the servants, until the people of Shirk would be saying, Then, their escape would not be except that they would be saying, ‘By Allah, our Lord! We were not associators’ [6:23].
فَذَكَرْتُ فِي نَفْسِي حَدِيثاً حَدَّثَنِي بِهِ رَجُلٌ مِنْ أَصْحَابِنَا مِنْ أَهْلِ مَكَّةَ أَنَّ رَسُولَ اللَّهِ ص قَرَأَ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعاً فَقَالَ الرَّجُلُ وَ مَنْ أَشْرَكَ فَأَنْكَرْتُ ذَلِكَ وَ تَنَمَّرْتُ لِلرَّجُلِ
I mentioned within myself, ‘There is a Hadeeth which a man from our companions from the people of Al Kufa had narrated to me with, that Rasool-Allah-saww recited: surely Allah Forgives the sins altogether. [39:53]. The man said, ‘And the ones who commit Shirk’. He-saww disliked that and was infuriated to the man’.
فَأَنَا أَقُولُ فِي نَفْسِي إِذْ أَقْبَلَ عَلَيَّ فَقَالَ إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَ يَغْفِرُ ما دُونَ ذلِكَ لِمَنْ يَشاءُ بِئْسَمَا قَالَ هَذَا وَ بِئْسَمَا رَوَى.
I was saying within myself when he-asws turned towards me and said: ‘Allah does not Forgive if He is associated with, and He Forgives whatever is besides that to the one He so Desires to [4:48]. Evil is what this one said, and evil is what is being reported!’’[12]
13- قب، المناقب لابن شهرآشوب يج، الخرائج و الجرائح قَالَ أَبُو هَاشِمٍ سَأَلَ مُحَمَّدُ بْنُ صَالِحٍ أَبَا مُحَمَّدٍ ع عَنْ قَوْلِهِ تَعَالَى لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَ مِنْ بَعْدُ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) ‘Al Kharaij Wa Al Jaraih’ – Abu Hashim said,
‘Muhammad Bin Salih asked Abu Muhammad-asws about Words of the Exalted: For Allah is the Command from before and from afterwards, [30:4].
فَقَالَ ع لَهُ الْأَمْرُ مِنْ قَبْلِ أَنْ يَأْمُرَ بِهِ وَ لَهُ الْأَمْرُ مِنْ بَعْدِ أَنْ يَأْمُرَ بِهِ بِمَا يَشَاءُ
He-asws said: ‘For Him-azwj is the Command from before He-azwj Commands with, and for Him-azwj is the Command from after He-azwj Commands with whatever He-azwj so Desires to’.
فَقُلْتُ فِي نَفْسِي هَذَا قَوْلُ اللَّهِ أَلا لَهُ الْخَلْقُ وَ الْأَمْرُ تَبارَكَ اللَّهُ رَبُّ الْعالَمِينَ
I said within myself, ‘These here are Words of Allah-azwj: Indeed, for Him is the Creation and the Command. Blessed is Allah, Lord of the worlds [7:54].
فَأَقْبَلَ عَلَيَّ فَقَالَ هُوَ كَمَا أَسْرَرْتَ فِي نَفْسِكَ أَلا لَهُ الْخَلْقُ وَ الْأَمْرُ تَبارَكَ اللَّهُ رَبُّ الْعالَمِينَ
He-asws turned towards me. He-asws said: ‘It is just as you have kept a secret within yourself. Indeed, for Him is the Creation and the Command. Blessed is Allah, Lord of the worlds [7:54]’.
قُلْتُ أَشْهَدُ أَنَّكَ حُجَّةُ اللَّهِ وَ ابْنُ حُجَّتِهِ فِي خَلْقِهِ.
I said, ‘I testify that you-asws are a Divine Authority of Allah-azwj among His-azwj creatures’’.[13]
14- يج، الخرائج و الجرائح قَالَ أَبُو هَاشِمٍ سَأَلَهُ مُحَمَّدُ بْنُ صَالِحٍ عَنْ قَوْلِهِ تَعَالَى يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ فَقَالَ هَلْ يَمْحُو إِلَّا مَا كَانَ وَ هَلْ يُثْبِتُ إِلَّا مَا لَمْ يَكُنْ
(The book) ‘Al Kharaij Wa Al Jaraih’ – Abu Hashim said,
‘Muhammad Bin Salih asked him-asws about Words of the Exalted: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]. He-asws said: ‘Does He-azwj Delete except what has already happened (come into being)? And does He-azwj Affirm except what has not happened (come into being) yet?’
فَقُلْتُ فِي نَفْسِي هَذَا خِلَافُ قَوْلِ هِشَامِ بْنِ الْحَكَمِ إِنَّهُ لَا يَعْلَمُ بِالشَّيْءِ حَتَّى يَكُونَ
I said within myself, ‘This is opposite to the words of Hisham Bin Al-Hakam that He-azwj does not Know anything until it does come into being’.
فَنَظَرَ إِلَيَّ فَقَالَ تَعَالَى الْجَبَّارُ الْحَاكِمُ الْعَالِمُ بِالْأَشْيَاءِ قَبْلَ كَوْنِهَا قُلْتُ أَشْهَدُ أَنَّكَ حُجَّةُ اللَّهِ.
He-asws looked at me. He-asws said: ‘Exalted is the Subduer, the Wise, the Knower of the things before their coming into being!’ I said, ‘I testify you-asws are a Divine Authority of Allah-azwj’’.[14]
15- قب، المناقب لابن شهرآشوب قَالَ أَبُو هَاشِمٍ خَطَرَ بِبَالِي أَنَّ الْقُرْآنَ مَخْلُوقٌ أَمْ غَيْرُ مَخْلُوقٍ فَقَالَ أَبُو مُحَمَّدٍ ع يَا أَبَا هَاشِمٍ اللَّهُ خالِقُ كُلِّ شَيْءٍ وَ مَا سِوَاهُ مَخْلُوقٌ.
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Abu Hashim said,
‘It occurred in my mind whether the Quran is a Created being or nor a Created being. Abu Muhammad-asws said: ‘O Abu Hashim! Allah-azwj is the Creator of all things, and whatever is apart from Him-azwj, is a creation’’.[15]
16- قب، المناقب لابن شهرآشوب يج، الخرائج و الجرائح قَالَ أَبُو هَاشِمٍ رَحِمَهُ اللَّهُ سَمِعْتُهُ يَقُولُ إِنَّ فِي الْجَنَّةِ بَاباً يُقَالُ لَهُ الْمَعْرُوفُ لَا يَدْخُلُهُ إِلَّا أَهْلُ الْمَعْرُوفِ فَحَمِدْتُ اللَّهَ فِي نَفْسِي وَ فَرِحْتُ بِمَا أَتَكَلَّفُ مِنْ حَوَائِجِ النَّاسِ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) Al Kharaij Wal Al Jaraih’ – Abu Hashim, may Allah-azwj have Mercy on him, said,
‘I heard him-asws say: ‘In the Paradise there is a gate called ‘Al-Marouf’ (The Kindness). No one will enter it except the people of kindness’. I praised Allah-azwj within myself and rejoiced with what I had encumbered (upon myself) from the needs of the people.
فَنَظَرَ إِلَيَّ وَ قَالَ نَعَمْ فَدُمْ عَلَى مَا أَنْتَ عَلَيْهِ فَإِنَّ أَهْلَ الْمَعْرُوفِ فِي الدُّنْيَا أَهْلُ الْمَعْرُوفِ فِي الْآخِرَةِ جَعَلَكَ اللَّهُ مِنْهُمْ يَا أَبَا هَاشِمٍ وَ رَحِمَكَ.
He-asws looked at me and said: ‘Yes, so be constant upon what you are upon, for the people of kindness in the world would be the people of kindness in the Hereafter. May Allah-azwj Make you to be from them, O Abu Hashim, and have Mercy on you!’’[16]
17- يج، الخرائج و الجرائح قَالَ أَبُو هَاشِمٍ أَدْخَلْتُ الْحَجَّاجَ بْنَ سُفْيَانَ الْعَبْدِيَّ عَلَى أَبِي مُحَمَّدٍ ع فَسَأَلَهُ الْمُبَايَعَةَ قَالَ رُبَّمَا بَايَعْتُ النَّاسَ فَتَوَاضَعْتُهُمُ الْمُوَاضَعَةَ إِلَى الْأَصْلِ
(The book) ‘Al Kharaij Wal Al Jaraih’ – Abu Hashim said,
‘I let Al-Hajjaj Bin Sufyan Al-Abdy enter to see Abu Muhammad-asws. He asked him-asws about the sales transactions. He said: ‘Sometimes the people transact a sale, placing their positions to the original (capital)’.
قَالَ لَا بَأْسَ الدِّينَارُ بِالدِّينَارَيْنِ مَعَهَا خَرَزَةٌ فَقُلْتُ فِي نَفْسِي هَذَا شِبْهُ مَا يَفْعَلُهُ الْمُرْبِيُونَ
He-asws said, ‘There is no problem with (selling) the Dinar for the two Dinars having a bead with it’. I said within myself, ‘This resembles what the interest consumers are doing’.
فَالْتَفَتَ إِلَيَّ فَقَالَ إِنَّمَا الرِّبَا الْحَرَامُ مَا قَصَدْتَهُ فَإِذَا جَاوَزَ حُدُودَ الرِّبَا وَ زُوِيَ عَنْهُ فَلَا بَأْسَ الدِّينَارُ بِالدِّينَارَيْنِ يَداً بِيَدٍ وَ يُكْرَهُ أَنْ لَا يَكُونَ بَيْنَهُمَا شَيْءٌ يُوقَعُ عَلَيْهِ الْبَيْعُ.
He-asws turned to me. He said, ‘But rather the interest is Prohibited for as long as you aim for it. When the limits of interest are crossed and it is impeded from, so there is no problem the Dinar for the two Dinars, hand by hand, and it is dislike if there does not happen to be something between the two the sale can occur upon’’.[17]
18- يج، الخرائج و الجرائح رُوِيَ عَنْ أَبِي هَاشِمٍ أَنَّهُ سَأَلَهُ عَنْ قَوْلِهِ تَعَالَى ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا فَمِنْهُمْ ظالِمٌ لِنَفْسِهِ وَ مِنْهُمْ مُقْتَصِدٌ وَ مِنْهُمْ سابِقٌ بِالْخَيْراتِ بِإِذْنِ اللَّهِ
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Abu Hashim,
‘He asked about Words of the Exalted: Then We Gave the Book as an inheritance to those We Chose from among Our servants. So, for them is one who is unjust to himself, and from them is a moderate one, and from them is one who precedes with the deeds of goodness by the Permission of Allah. [35:32].
قَالَ كُلُّهُمْ مِنْ آلِ مُحَمَّدٍ الظَّالِمُ لِنَفْسِهِ الَّذِي لَا يُقِرُّ بِالْإِمَامِ وَ الْمُقْتَصِدُ الْعَارِفُ بِالْإِمَامِ وَ السَّابِقُ بِالْخَيْرَاتِ الْإِمَامُ
He-asws said: ‘All of them-asws are from the Progeny-asws Muhammad-saww being unjust to himself, the one who does not acknowledge with the Imam-asws. And the moderate ones is the recogniser of the Imam-asws. And the one preceding with the goodness, is the Imam-asws’.
فَجَعَلْتُ أُفَكِّرُ فِي نَفْسِي عِظَمَ مَا أَعْطَى اللَّهُ آلَ مُحَمَّدٍ ص وَ بَكَيْتُ
I went on to think within myself, ‘It is mighty what Allah-azwj has Given the Progeny-asws of Muhammad-saww!’ And I wept.
فَنَظَرَ إِلَيَّ وَ قَالَ الْأَمْرُ أَعْظَمُ مِمَّا حَدَّثَتْ بِهِ نَفْسُكَ مِنْ عِظَمِ شَأْنِ آلِ مُحَمَّدٍ ص فَاحْمَدِ اللَّهَ أَنْ جَعَلَكَ مُتَمَسِّكاً بِحَبْلِهِمْ تُدْعَى يَوْمَ الْقِيَامَةِ بِهِمْ إِذَا دُعِيَ كُلُّ أُنَاسٍ بِإِمَامِهِمْ إِنَّكَ عَلَى خَيْرٍ.
He-asws looked at me and said: ‘The matter is mightier than what you have discussed with yourself, of the mighty glory of the Progeny-asws of Muhammad-saww. So praise Allah-azwj to Make you the one adhering with their-asws rope. You will be called with them-asws on the Day of Qiyamah when all human beings are called with their Imam-asws. You are upon good’’.[18]
19- يج، الخرائج و الجرائح عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: لَمَّا مَضَى أَبُو الْحَسَنِ ع صَاحِبُ الْعَسْكَرِ اشْتَغَلَ أَبُو مُحَمَّدٍ ابْنُهُ بِغُسْلِهِ وَ شَأْنِهِ وَ أَسْرَعَ بَعْضُ الْخَدَمِ إِلَى أَشْيَاءَ احْتَمَلُوهَا مِنْ ثِيَابٍ وَ دَرَاهِمَ وَ غَيْرِهِمَا
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Abu Hashim Al Ja’fary who said,
‘When Abu Al-Hassan-asws, Master-asws of Askar passed away, his-asws son-asws Abu Muhammad-asws pre-occupied with washing him-asws, and his-asws affairs, some of the servants were quick to take (steal) the things, carrying them, from clothes, and the Dirhams, and other such.
فَلَمَّا فَرَغَ أَبُو مُحَمَّدٍ مِنْ شَأْنِهِ صَارَ إِلَى مَجْلِسِهِ فَجَلَسَ ثُمَّ دَعَا أُولَئِكَ الْخَدَمَ فَقَالَ إِنْ صَدَّقْتُمُونِي فِيمَا أَسْأَلُكُمْ عَنْهُ فَأَنْتُمْ آمِنُونَ مِنْ عُقُوبَتِي وَ إِنْ أَصْرَرْتُمْ عَلَى الْجُحُودِ دَلَلْتُ عَلَى كُلِّ مَا أَخَذَهُ كُلُّ وَاحِدٍ مِنْكُمْ وَ عَاقَبْتُكُمْ عِنْدَ ذَلِكَ بِمَا تَسْتَحِقُّونَهُ مِنِّي
When Abu Muhammad-asws was free from his-asws affair, he-asws came to his-asws seat and sat down. Then he-asws called those servants. He-asws said: ‘If you were to ratify me-asws regarding what I-asws am asking you about, then you would be safe from my-asws punishment, but if you were to persist upon the rejection, it would point upon what I-asws shall be seizing each one of you and punish you during that with what you are deserving of from me-asws’.
ثُمَّ قَالَ يَا فُلَانُ أَخَذْتَ كَذَا وَ كَذَا وَ أَنْتَ يَا فُلَانُ أَخَذْتَ كَذَا وَ كَذَا قَالُوا نَعَمْ قَالُوا فَرَدُّوهُ فَذَكَرَ لِكُلِّ وَاحِدٍ مِنْهُمْ مَا أَخَذَهُ وَ صَارَ إِلَيْهِ حَتَّى رَدُّوا جَمِيعَ مَا أَخَذُوهُ.
Then he-asws said: ‘O so and so! You have taken such and such!’ and you, O so and so! You took such and such’. And they were saying, ‘Yes’, and they returned it. Each one mentioned what he had taken and came to him-asws until they had returned entirety of what they had taken’’.[19]
20- يج، الخرائج و الجرائح رَوَى أَبُو هَاشِمٍ أَنَّهُ رَكِبَ أَبُو مُحَمَّدٍ ع يَوْماً إِلَى الصَّحْرَاءِ فَرَكِبْتُ مَعَهُ فَبَيْنَمَا يَسِيرُ قُدَّامِي وَ أَنَا خَلْفَهُ إِذْ عَرَضَ لِي فِكْرٌ فِي دَيْنٍ كَانَ عَلَيَّ قَدْ حَانَ أَجَلُهُ فَجَعَلْتُ أُفَكِّرُ فِي أَيِّ وَجْهٍ قَضَاؤُهُ فَالْتَفَتَ إِلَيَّ وَ قَالَ اللَّهُ يَقْضِيهِ
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Abu Hashim,
‘One day Abu Muhammad-asws (11th Imam) rode to the desert, and I rode with him-asws. While he-asws was travelling in front of me, and I was behind him-asws, when a thought presented to me regarding a debt which was upon me, its term had arrived. I was thinking in which aspect to pay it off, and he-asws turned towards me and said: ‘Allah-azwj will Pay it off!’
ثُمَّ انْحَنَى عَلَى قَرَبُوسِ سَرْجِهِ فَخَطَّ بِسَوْطِهِ خَطَّةً فِي الْأَرْضِ فَقَالَ يَا أَبَا هَاشِمٍ انْزِلْ فَخُذْ وَ اكْتُمْ فَنَزَلْتُ وَ إِذَا سَبِيكَةُ ذَهَبٍ
Then he-asws stooped towards the saddlebow of his-asws saddle. He-asws drew a like with his-asws whip in the ground. He-asws said: ‘O Abu Hashim! Descend, take and conceal!’ I descended and there was a nugget of gold.
قَالَ فَوَضَعْتُهَا فِي خُفِّي وَ سِرْنَا فَعَرَضَ لِيَ الْفِكْرُ فَقُلْتُ إِنْ كَانَ فِيهَا تَمَامُ الدَّيْنِ وَ إِلَّا فَإِنِّي أُرْضِي صَاحِبَهُ بِهَا وَ يَجِبُ أَنْ نَنْظُرَ فِي وَجْهِ نَفَقَةِ الشِّتَاءِ وَ مَا نَحْتَاجُ إِلَيْهِ فِيهِ مِنْ كِسْوَةٍ وَ غَيْرِهَا
He (the narrator) said, ‘I placed it in my sock, and we travelled. The thought presented to me. I said, ‘If therein was my complete debt (then fine) or else I shall present to its owner and it obligates that I should look into his face for the winter expenses and whatever we would be needy to during it, from clothing and other such.
فَالْتَفَتَ إِلَيَّ ثُمَّ انْحَنَى ثَانِيَةً فَخَطَّ بِسَوْطِهِ مِثْلَ الْأُولَى ثُمَّ قَالَ انْزِلْ وَ خُذْ وَ اكْتُمْ
He-asws turned towards me, then he-asws stooped for a second time, and he-asws drew with his-asws whip like the first (time). Then he-asws said: ‘Descend and take and conceal!’
قَالَ فَنَزَلْتُ فَإِذَا بِسَبِيكَةٍ- فَجَعَلْتُهَا فِي الْخُفِّ الْآخَرِ وَ سِرْنَا يَسِيراً ثُمَّ انْصَرَفَ إِلَى مَنْزِلِهِ وَ انْصَرَفْتُ إِلَى مَنْزِلِي فَجَلَسْتُ وَ حَسَبْتُ ذَلِكَ الدَّيْنَ وَ عَرَفْتُ مَبْلَغَهُ ثُمَّ وَزَنْتُ سَبِيكَةَ الذَّهَبِ فَخَرَجَ بِقِسْطِ ذَلِكَ الدَّيْنِ مَا زَادَتْ وَ لَا نَقَصَتْ
He (the narrator) said, ‘I descended and there was a (silver) nugget. I made it to be in my other sock, and we travelled a little. Then he-asws left to go to his-asws house, and I left to go to my house. I sat down and calculated that debt and recognised its extent. Then I weighed that nugget of gold, and it emerged with equal to that debt, neither more nor less.
ثُمَّ نَظَرْتُ مَا نَحْتَاجُ إِلَيْهِ لِشَتْوَتِي مِنْ كُلِّ وَجْهٍ فَعَرَفْتُ مَبْلَغَهُ الَّذِي لَمْ يَكُنْ بُدٌّ مِنْهُ عَلَى الِاقْتِصَادِ بِلَا تَقْتِيرٍ وَ لَا إِسْرَافٍ ثُمَّ وَزَنْتُ سَبِيكَةَ الْفِضَّةِ فَخَرَجَتْ عَلَى مَا قَدَّرْتُهُ مَا زَادَتْ وَ لَا نَقَصَتْ.
Then I looked at what we were needy to for my winter, from every aspect. I recognised its extent which there was no escape from it, based upon the moderation with neither being miserly nor extravagant. Then I weight the silver nugget, and it emerged upon what I had estimated it, neither more nor less’’.[20]
21- يج، الخرائج و الجرائح حَدَّثَ بِطْرِيقٌ مُتَطَبِّبٌ بِالرَّيِ قَدْ أَتَى عَلَيْهِ مِائَةُ سَنَةٍ وَ نَيِّفٌ وَ قَالَ: كُنْتُ تِلْمِيذَ بَخْتِيشُوعَ طَبِيبِ الْمُتَوَكِّلِ وَ كَانَ يَصْطَفِينِي فَبَعَثَ إِلَيْهِ الْحَسَنُ بْنُ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ الرِّضَا ع أَنْ يَبْعَثَ إِلَيْهِ بِأَخَصِّ أَصْحَابِهِ عِنْدَهُ لِيَفْصِدَهُ
(The book) ‘Al Kharaij Wa Al Jaraih’ –
‘The physician narrated in the road at Al-Rayy. One hundred years or more had come to him, and said, ‘I was a student of Bakhtishu, physician of Al-Mutawakkil, and he had chosen me. Al-Hassan-asws Bin Ali-asws Bin Muhammad-asws Bin Ali Al-Reza-asws sent a message to him that he send the most special of his companions with him in order to perform cupping on him-asws.
فَاخْتَارَنِي وَ قَالَ قَدْ طَلَبَ مِنِّي ابْنُ الرِّضَا مَنْ يَفْصِدُهُ فَصِرْ إِلَيْهِ وَ هُوَ أَعْلَمُ فِي يَوْمِنَا هَذَا بِمَنْ هُوَ تَحْتَ السَّمَاءِ فَاحْذَرْ أَنْ لَا تَعْتَرِضَ عَلَيْهِ فِيمَا يَأْمُرُكَ بِهِ
He chose me and said, ‘The son-asws of Al-Reza-asws has sought from me someone who can perform cupping on him-asws, so go to him, and he-asws, in these days of ours, is the most learned beneath the sky. Be careful not to object to him-asws regarding what I am instructing you with’.
فَمَضَيْتُ إِلَيْهِ- فَأَمَرَنِي إِلَى حُجْرَةٍ وَ قَالَ كُنْ إِلَى أَنْ أَطْلُبَكَ
I went to him-asws. He-asws instructed me to go to his-asws room and said, ‘Be (there) until I seek you’.
قَالَ وَ كَانَ الْوَقْتُ الَّذِي دَخَلْتُ إِلَيْهِ فِيهِ عِنْدِي جَيِّداً مَحْمُوداً لِلْفَصْدِ فَدَعَانِي فِي وَقْتٍ غَيْرِ مَحْمُودٍ لَهُ وَ أَحْضَرَ طَسْتاً عَظِيماً فَفَصَدْتُ الْأَكْحَلَ فَلَمْ يَزَلِ الدَّمُ يَخْرُجُ حَتَّى امْتَلَأَ الطَّسْتُ ثُمَّ قَالَ لِيَ اقْطَعْ فَقَطَعْتُ وَ غَسَلَ يَدَهُ وَ شَدَّهَا وَ رَدَّنِي إِلَى الْحُجْرَةِ وَ قُدِّمَ مِنَ الطَّعَامِ الْحَارِّ وَ الْبَارِدِ شَيْءٌ كَثِيرٌ وَ بَقِيتُ إِلَى الْعَصْرِ
He (the narrator) said, ‘And the time during which I had entered to see him-asws was good, appropriate for the cupping. He-asws called me during a time which was inappropriate for it, and in presence of a large tray. I opened the vein, and the blood did not cease coming out until it had filled the tray. Then he-asws said to me: ‘Terminate!’ I terminated and washed his-asws hand and tied (bandaged) it, and he-asws returned me to the road and brought forward many things from the hot and cold food, and I remained till late afternoon.
ثُمَّ دَعَانِي فَقَالَ سَرِّحْ وَ دَعَا بِذَلِكَ الطَّسْتِ فَسَرَّحْتُ وَ خَرَجَ الدَّمُ إِلَى أَنِ امْتَلَأَ الطَّسْتُ فَقَالَ اقْطَعْ فَقَطَعْتُ وَ شَدَّ يَدَهُ وَ رَدَّنِي إِلَى الْحُجْرَةِ فَبِتُّ فِيهَا فَلَمَّا أَصْبَحْتُ وَ ظَهَرَتِ الشَّمْسُ دَعَانِي وَ أَحْضَرَ ذَلِكَ الطَّسْتَ وَ قَالَ سَرِّحْ فَسَرَّحْتُ فَخَرَجَ مِثْلَ اللَّبَنِ الْحَلِيبِ إِلَى أَنِ امْتَلَأَ الطَّسْتُ
Then he called me. He said, ‘Release it!’ And he-asws called for that tray. Released, and the blood emerged until it had filled the tray. He-asws said: ‘Terminate!’ I terminated and bandaged his-asws hand, and he-asws returned me to the room. I spent the night in it. When it was morning and the sun appeared, he-asws called me and presented that tray and said: ‘Release!’ I released and there came out like the yoghurt milk until it had filled the tray.
فَقَالَ اقْطَعْ فَقَطَعْتُ فَشَدَّ يَدَهُ وَ قَدَّمَ لِي بِتَخْتِ ثِيَابٍ وَ خَمْسِينَ دِينَاراً وَ قَالَ خُذْ هَذَا وَ أَعْذِرْ وَ انْصَرِفْ فَأَخَذْتُ وَ قُلْتُ يَأْمُرُنِي السَّيِّدُ بِخِدْمَةٍ قَالَ نَعَمْ تُحْسِنُ صُحْبَةَ مَنْ يَصْحَبُكَ مِنْ دَيْرِ الْعَاقُولِ
He-asws said: ‘Terminate!’ I terminated, bandaged his-asws hand, and he-asws forwarded a chest of clothes and fifty Dinars, and said: ‘Take this, and excuse, and leave!’ I too and said, ‘Will the Seyyid be instructing me with service?’ He-asws said: ‘Yes. Give good accompaniment to the one who accompanies you from Al-Aqoul monastery’.
فَصِرْتُ إِلَى بَخْتِيشُوعَ وَ قُلْتُ لَهُ الْقِصَّةَ فَقَالَ اجْتَمَعَتِ الْحُكَمَاءُ عَلَى أَنَّ أَكْثَرَ مَا يَكُونُ فِي بَدَنِ الْإِنْسَانِ سَبْعَةُ أَمْنَاءٍ مِنَ الدَّمِ- وَ هَذَا الَّذِي حَكَيْتَ لَوْ خَرَجَ مِنْ عَيْنِ مَاءٍ لَكَانَ عَجَباً وَ أَعْجَبُ مَا فِيهِ اللَّبَنُ فَفَكَّرَ سَاعَةً
I came to Bakhtishu and told him the story. He said, ‘The wise ones are united upon that the most that can happen to be in the body of the human being is seven measures (40 kg) of blood, and this which you have narrated, if it had come out from a spring of water, would be strange, and stranger is what milk there was in it. So think for a while.
ثُمَّ مَكَثْنَا ثَلَاثَةَ أَيَّامٍ بِلَيَالِيهَا نَقْرَأُ الْكُتُبَ عَلَى أَنْ نَجِدَ لِهَذِهِ الْقِصَّةِ ذِكْراً فِي الْعَالَمِ فَلَمْ نَجِدْ ثُمَّ قَالَ لَمْ يَبْقَ الْيَوْمَ فِي النَّصْرَانِيَّةِ أَعْلَمُ بِالطِّبِّ مِنْ رَاهِبٍ بِدَيْرِ الْعَاقُولِ
Then we remained for three days and its nights reading the (medical) book based upon that we might find any mention for this story in the knowledge, but we could not find. Then he said, ‘There does not remain today among the Christians more learned with the medicine than a monk in the monastery of Al-Aqoul.
فَكَتَبَ إِلَيْهِ كِتَاباً يَذْكُرُ فِيهِ مَا جَرَى فَخَرَجْتُ وَ نَادَيْتُهُ فَأَشْرَفَ عَلَيَّ وَ قَالَ مَنْ أَنْتَ قُلْتُ صَاحِبُ بَخْتِيشُوعَ قَالَ مَعَكَ كِتَابُهُ قُلْتُ نَعَمْ فَأَرْخَى لِي زِنْبِيلًا فَجَعَلْتُ الْكِتَابَ فِيهِ فَرَفَعَهُ فَقَرَأَ الْكِتَابَ وَ نَزَلَ مِنْ سَاعَتِهِ فَقَالَ أَنْتَ الرَّجُلُ الَّذِي فَصَدْتَ قُلْتُ نَعَمْ
He wrote a letter to him mentioning in it what had transpired. I went out and called out to him. He overlooked upon me and said, ‘Who are you?’ I said, ‘Companion of Bakhtishu!’ He said, ‘With you is his letter?’ I said, ‘Yes’. He lowered a basked to me. I made the letter to be in it. He raised it. He read the letter and descended from its time. He said, ‘Are you the man who performed the cupping?’ I said, ‘Yes’.
قَالَ طُوبَى لِأُمِّكَ وَ رَكِبَ بَغْلًا وَ مَرَّ فَوَافَيْنَا سُرَّ مَنْ رَأَى وَ قَدْ بَقِيَ مِنَ اللَّيْلِ ثُلُثُهُ قُلْتُ أَيْنَ تُحِبُّ دَارَ أُسْتَاذِنَا أَوْ دَارَ الرَّجُلِ
He said, ‘Beatitude for your mother!’ And he rode a mule and travelled. We arrived at Surmanray, and there had remained from the night, its third. I said, ‘Where would you lie, house of our teacher or house of the man?’
فَصِرْنَا إِلَى بَابِهِ قَبْلَ الْأَذَانِ فَفُتِحَ الْبَابُ وَ خَرَجَ إِلَيْنَا غُلَامٌ أَسْوَدُ وَ قَالَ أَيُّكُمَا رَاهِبُ دَيْرِ الْعَاقُولِ فَقَالَ أَنَا جُعِلْتُ فِدَاكَ فَقَالَ انْزِلْ وَ قَالَ لِيَ الْخَادِمُ احْتَفِظْ بِالْبَغْلَتَيْنِ وَ أَخَذَ بِيَدِهِ وَ دَخَلَا فَأَقَمْتُ إِلَى أَنْ أَصْبَحْنَا وَ ارْتَفَعَ النَّهَارُ ثُمَّ خَرَجَ الرَّاهِبُ وَ قَدْ رَمَى بِثِيَابِ الرَّهْبَانِيَّةِ وَ لَبِسَ ثِيَاباً بِيضاً وَ قَدْ أَسْلَمَ فَقَالَ خُذْ بِيَ الْآنَ إِلَى دَارِ أُسْتَاذِكَ
We came to his-asws door before the Azaan. A black slave opened the door and came out to us, and he said, ‘Which of you two is the monk of Al-Aqoul monastery?’ He said, ‘I am, may I be sacrificed for you!’ He said, ‘Descend!’ And the servant said to me, ‘Protect the two mules’, and he held his hand and they both entered. I stayed until it was morning and the day rose. Then the monk came out, and he had thrown off the priestly clothes and was wearing white, and he had become a Muslim. He said, ‘Take me now to the house of your teacher!’
فَصِرْنَا إِلَى دَارِ بَخْتِيشُوعَ فَلَمَّا رَآهُ بَادَرَ يَعْدُو إِلَيْهِ ثُمَّ قَالَ مَا الَّذِي أَزَالَكَ عَنْ دِينِكَ قَالَ وَجَدْتُ الْمَسِيحَ فَأَسْلَمْتُ عَلَى يَدِهِ قَالَ وَجَدْتَ الْمَسِيحَ قَالَ أَوْ نَظِيرَهُ فَإِنَّ هَذِهِ الْفَصْدَةَ لَمْ يَفْعَلْهَا فِي الْعَالَمِ إِلَّا الْمَسِيحُ وَ هَذَا نَظِيرُهُ فِي آيَاتِهِ وَ بَرَاهِينِهِ
We came to the house of Bakhtishu. When he saw him, he rushed sprinting towards him, then said, ‘What is that which moved you from your religion?’ He said, ‘I found the Messiah-as, so I became a Muslim upon his-asws hand’. He said, ‘You found the Messiah-as?’ He said, ‘Or his-as peer, for this cupping, no one in the world has done it except the Messiah, and this one is his-as peer in his-as Signs and his-as proofs!’
ثُمَّ انْصَرَفَ إِلَيْهِ وَ لَزِمَ خِدْمَتَهُ إِلَى أَنْ مَاتَ.
Then he left to go to him-asws and necessitated serving him-asws until he died’’.[21]
أخرج هذا الحديث من الخرائج لان فيه تفصيلا، و ما نقله الكليني في الكافي يخالف ذلك في كثير من المواضع قال حدّثني عليّ بن محمّد، عن الحسن بن الحسين قال حدّثني محمّد بن الحسن بن المكفوف قال: حدّثني بعض أصحابنا، عن بعض فصادى العسكر من النصارى أن أبا محمّد عليه السلام بعث الى يوما في وقت صلاة الظهر، فقال لي: افصد هذا العرق؟ قال: و ناولنى عرقا لم أفهمه من العرق التي تفصد.
Note: I brought out this Hadeeth from ‘Al-Kharaij’ because there is detail in it, and what Al-Kulayni has transmitted in Al-Kafi, that differs in mist of the places. He said, ‘It is narrated to me by Ali Bin Muhammad, from Al-Hassan Bin Al-Husayn who said, ‘It is narrated to me by Muhammad Bin Al-Hassan Bin Makfouf who said, ‘It is narrated to me by one of our companions, from one of the cuppers from the Christians of Al-Askar,‘Abu Muhammad-asws sent for me one day during the time of Al-Zohr Salat. He-asws said to me: ‘Can you perform cupping on this vein?’
فقلت في نفسى: ما رأيت أمرا أعجب من هذا، يأمرنى أن أفصد في وقت الظهر و ليس بوقت فصد، و الثانية عرق لا أفهمه، ثمّ قال لي: انتظر و كن في الدار، فلما أمسى دعانى و قال لي: سرح الدم، فسرحت ثمّ قال لي: أمسك فأمسكت، ثمّ قال لي: كن في الدار. فلما كان نصف الليل أرسل الى و قال لي: سرح الدم!
I said within myself, ‘I have not seen a matter stranger than this! He-asws is instructing me to perform cupping during the time of Al-Zohr (midday), and it isn’t a time for cupping, and secondly, it is a vein I don’t understand’. Then he-asws said to me: ‘Wait and be in the house’. When it was evening, he-asws called me and said to me: ‘Release the blood!’ I released. Then he-asws said to me: ‘Withhold!’ So I withheld. Then he-asws said to me: ‘Be in the house!’ When it was midnight, he-asws sent for me and said: ‘Release the blood!’
قال: فتعجب أكثر من عجبى الأول، و كرهت أن أسأله،
He (the narrator) said, ‘I was even more surprised than my first surprise, and I disliked to ask him-asws’.
قال: فسرحت فخرج دم أبيض كأنّه الملح،
He (the narrator) said, ‘I released, and white blood came out as if it was the salt’.
قال: ثم قال لى: أحبس
He (the narrator) said, ‘Then he-asws said to me: ‘Withhold!’
قال فحبست،
He (the narrator) said, ‘So I withheld’.
قال: ثم قال: كن في الدار.
He (the narrator) said, ‘Then he-asws said: ‘Be in the house!’
فلما أصبحت أمر قهرمانه أن يعطينى ثلاثة دنانير، فأخذتها و خرجت حتّى أتيت ابن بختيشوع النصرانى، فقصصت عليه القصة،
When it was morning, he-asws ordered his-asws house manager to give me three Dinars. I took them and went out until I came to Ibn Bakhtusi, the Christian. I narrated the story to him.
قال فقال لي: و اللّه ما أفهم ما تقول، و لا أعرفه في شيء من الطبّ، و لا قرأته في كتاب و لا أعلم في دهرنا أعلم بكتب النصرانية من فلان الفارسيّ فاخرج إليه.
He (the narrator) said, ‘He said to me, ‘By Allah-azwj, I neither understand what you are saying, nor do I recognise it in anything from the medicine, nor have I read it in any book, nor do I know in our age anyone more learned with the books of Christianity that so and so Persian, so go to him!’
قال: فاكتريت زورقا الى البصرة، و أتيت الأهواز ثمّ صرت الى فارس الى صاحبى فأخبرته الخبر،
He (the narrator) said, ‘I hired a boat to Al Basra, and I came to Al-Ahwaz. Then I came to Persian to my companion. I informed him the news.
قال فقال: أنظرنى أياما فأنظرته، ثمّ أتيته متقاضيا
He (the narrator) said, ‘He said, ‘He made me wait for days. I awaited him. Then I came to him demanding.
قال: فقال لي: ان هذا الذي تحكيه عن هذا الرجل فعله المسيح في دهره مرة.
He (the narrator) said, ‘He said to me, ‘This which you have narrated about this man, the Messiah had done it during his-as era, once’’.
22- يج، الخرائج و الجرائح رَوَى أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ الشَّرِيفِ الْجُرْجَانِيِّ قَالَ: حَجَجْتُ سَنَةً فَدَخَلْتُ عَلَى أَبِي مُحَمَّدٍ ع بِسُرَّ مَنْ رَأَى وَ قَدْ كَانَ أَصْحَابُنَا حَمَلُوا مَعِي شَيْئاً مِنَ الْمَالِ فَأَرَدْتُ أَنْ أَسْأَلَهُ إِلَى مَنْ أَدْفَعُهُ فَقَالَ قَبْلَ أَنْ أَقُولَ ذَلِكَ ادْفَعْ مَا مَعَكَ إِلَى الْمُبَارَكِ خَادِمِي
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Ahmad Bin Muhammad, from Ja’far Bin Al Shareef Al Jurjany who said,
‘I performed Hajj one year. I entered to see Abu Muhammad-asws and Surmanray, and our companions had carried with me something from wealth. I wanted to ask him-asws whom I should be handing it over to. He-asws said before I would say that: ‘Hand over whatever is with you to my servant Al-Mubarak’.
قَالَ فَفَعَلْتُ وَ خَرَجْتُ وَ قُلْتُ إِنَّ شِيعَتَكَ بِجُرْجَانَ يَقْرَءُونَ عَلَيْكَ السَّلَامَ قَالَ أَ وَ لَسْتَ مُنْصَرِفاً بَعْدَ فَرَاغِكَ مِنَ الْحَجِّ قُلْتُ بَلَى قَالَ فَإِنَّكَ تَصِيرُ إِلَى جُرْجَانَ مِنْ يَوْمِكَ هَذَا إِلَى مِائَةٍ وَ سَبْعِينَ يَوْماً وَ تَدْخُلُهَا يَوْمَ الْجُمُعَةِ لِثَلَاثِ لَيَالٍ يَمْضِينَ مِنْ شَهْرِ رَبِيعٍ الْآخِرِ فِي أَوَّلِ النَّهَارِ فَأَعْلِمْهُمْ أَنِّي أُوَافِيهِمْ فِي ذَلِكَ الْيَوْمِ فِي آخِرِ النَّهَارِ
He (the narrator) said, ‘I did so and came out, and I said, ‘Your-asws Shias at Jurjan convey the greetings to you-asws’. He-asws said: ‘Or will you be leaving after your being free from the Hajj?’ I said, ‘Yes’. He-asws said: ‘You will come to Jurjan, one hundred and seventy days from this day of yours, and you shall enter it on the day of Friday on the third night past from the month of Rabbi Al-Akhar, in the beginning of the day. Let them know that I-asws shall be arriving to them during that day, at the end of the day.
وَ امْضِ رَاشِداً فَإِنَّ اللَّهَ سَيُسَلِّمُكَ وَ يُسَلِّمُ مَا مَعَكَ فَتَقْدَمُ عَلَى أَهْلِكَ وَ وُلْدِكَ وَ يُولَدُ لِوَلَدِكَ الشَّرِيفِ ابْنٌ فَسَمِّهِ الصَّلْتَ بْنَ الشَّرِيفِ بْنِ جَعْفَرِ بْنِ الشَّرِيفِ وَ سَيَبْلُغُ اللَّهُ بِهِ وَ يَكُونُ مِنْ أَوْلِيَائِنَا
And continue reasonably, for Allah-azwj will be Keeping you safe and Keep safe whatever is with you. Proceed to your wife, and your children, and a son shall be born for your honourable son, so name him ‘Al-Salt Bin Al-Shareef Bin Ja’far Bin Al-Shareef, and Allah-azwj would Cause him to be an adult, and he would be from our-asws friends’.
فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ إِنَّ إِبْرَاهِيمَ بْنَ إِسْمَاعِيلَ الْجُرْجَانِيِّ هُوَ مِنْ شِيعَتِكَ كَثِيرُ الْمَعْرُوفِ إِلَى أَوْلِيَائِكَ يُخْرِجُ إِلَيْهِمْ فِي السَّنَةِ مِنْ مَالِهِ أَكْثَرَ مِنْ مِائَةِ أَلْفِ دِرْهَمٍ وَ هُوَ أَحَدُ الْمُتَقَلِّبِينَ فِي نِعَمِ اللَّهِ بِجُرْجَانَ
I said, ‘O son-asws of Rasool-Allah-saww! Ibrahim Bin Ismail Al-Jurjany, he is from your-asws Shias. He is with a lot of kindness to your-asws friends. He extracts to them during the year, more than one hundred thousand Dirhams, and he is one of ones enjoying in the bounties of Allah-azwj at Jurjan’.
فَقَالَ شَكَرَ اللَّهُ لِأَبِي إِسْحَاقَ إِبْرَاهِيمَ بْنِ إِسْمَاعِيلَ صَنِيعَهُ إِلَى شِيعَتِنَا وَ غَفَرَ لَهُ ذُنُوبَهُ وَ رَزَقَهُ ذَكَراً سَوِيّاً قَائِلًا بِالْحَقِّ فَقُلْ لَهُ يَقُولُ لَكَ الْحَسَنُ بْنُ عَلِيٍّ سَمِّ ابْنَكَ أَحْمَدَ
He-asws said: ‘May Allah-azwj Thank Is’haq Ibrahim Bin Ismail of his doing to our-asws Shias and may Allah-azwj Forgive his sins for him and Grace him a sound male child, speaking with the truth. Tell him, Al-Hassan-asws Bin Ali-asws says to you: ‘Name your son as ‘Ahmad’’.
فَانْصَرَفْتُ مِنْ عِنْدِهِ وَ حَجَجْتُ فَسَلَّمَنِي اللَّهُ حَتَّى وَافَيْتُ جُرْجَانَ فِي يَوْمِ الْجُمُعَةِ فِي أَوَّلِ النَّهَارِ مِنْ شَهْرِ رَبِيعٍ الْآخِرِ عَلَى مَا ذَكَرَهُ ع وَ جَاءَنِي أَصْحَابُنَا يُهَنِّئُونِّي فَوَعَدْتُهُمْ أَنَّ الْإِمَامَ ع وَعَدَنِي أَنْ يُوَافِيَكُمْ فِي آخِرِ هَذَا الْيَوْمِ فَتَأَهَّبُوا لِمَا تَحْتَاجُونَ إِلَيْهِ وَ اغْدُوا فِي مَسَائِلِكُمْ وَ حَوَائِجِكُمْ كُلِّهَا
I left from his-asws presence and performed Hajj. Allah-azwj Kept me safe until I arrived at Jurjan during the day of Friday in the beginning of the day of the month of Rabbi Al-Akhar, upon what he-asws had mentioned, and our companions came to me congratulating me. I promised them, ‘The Imam-asws has promised me that he-asws would be arriving to you all at the end of this day. Be prepared for whatever you are needy to and go early morning regarding your question and your needs, all of them!’
فَلَمَّا صَلَّوُا الظُّهْرَ وَ الْعَصْرَ اجْتَمَعُوا كُلُّهُمْ فِي دَارِي فَوَ اللَّهِ مَا شَعَرْنَا إِلَّا وَ قَدْ وَافَانَا أَبُو مُحَمَّدٍ ع فَدَخَلَ إِلَيْنَا وَ نَحْنُ مُجْتَمِعُونَ فَسَلَّمَ هُوَ أَوَّلًا عَلَيْنَا فَاسْتَقْبَلْنَاهُ وَ قَبَّلْنَا يَدَهُ
When they had prayed Al-Zohr and Al-Asr Salat, all of them gathered in my house. By Allah-azwj! We were not aware except and Abu Muhammad-asws had arrived. He-asws entered to see us and we had gathered. He-asws greeted first unto us. We received him-asws and kissed his-asws hand.
ثُمَّ قَالَ إِنِّي كُنْتُ وَعَدْتُ جَعْفَرَ بْنَ الشَّرِيفِ أَنْ أُوَافِيَكُمْ فِي آخِرِ هَذَا الْيَوْمِ فَصَلَّيْتُ الظُّهْرَ وَ الْعَصْرَ بِسُرَّ مَنْ رَأَى وَ صِرْتُ إِلَيْكُمْ لِأُجَدِّدَ بِكُمْ عَهْداً وَ هَا أَنَا قَدْ جِئْتُكُمُ الْآنَ فَاجْمَعُوا مَسَائِلَكُمْ وَ حَوَائِجَكُمْ كُلَّهَا
Then he-asws said: ‘I-asws had promised Ja’far Bin Al-Shareef that I-asws shall be arriving to you at the end of this day. So, I-asws prayed Al-Zohr and Al-Asr at Surmanray, and I-asws came to you, in order to renew a pact with you all. And here I-asws am, having come to you now! So, gather your questions and your needs, all of them!’
فَأَوَّلُ مَنِ ابْتَدَأَ الْمَسْأَلَةَ لَهُ النَّضْرُ بْنُ جَابِرٍ قَالَ يَا ابْنَ رَسُولِ اللَّهِ إِنَّ ابْنِي جَابِراً أُصِيبَ بِبَصَرِهِ مُنْذُ شَهْرٍ فَادْعُ اللَّهَ لَهُ أَنْ يَرُدَّ إِلَيْهِ عَيْنَيْهِ قَالَ فَهَاتِهِ فَمَسَحَ بِيَدِهِ عَلَى عَيْنَيْهِ فَعَادَ بَصِيراً
The first one to begin the questioning to him-asws was Al-Nazr Bin Jabir. He said, ‘O son-asws of Rasool-Allah-saww! My son Jabir has been afflicted with his sight for months. Supplicate to Allah-azwj for him that He-azwj Returns his eyes to him’. He-asws said: ‘Bring him!’ He-asws wiped his-asws hand upon his eyes. His sight returned.
ثُمَّ تَقَدَّمَ رَجُلٌ فَرَجُلٌ يَسْأَلُونَهُ حَوَائِجَهُمْ وَ أَجَابَهُمْ إِلَى كُلِّ مَا سَأَلُوهُ حَتَّى قَضَى حَوَائِجَ الْجَمِيعِ وَ دَعَا لَهُمْ بِخَيْرٍ فَانْصَرَفَ مِنْ يَوْمِهِ ذَلِكَ.
Then man by an came ahead asking him of their needs, and he-asws answered them to all what they had asked him-asws until he-asws had fulfilled entirety of the needs, and he-asws supplicated for them with goodness and left from that day of his-asws’’.[22]
23- قب، المناقب لابن شهرآشوب يج، الخرائج و الجرائح رُوِيَ عَنْ عَلِيِ بْنِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ زَيْدِ بْنِ عَلِيٍّ قَالَ: صَحِبْتُ أَبَا مُحَمَّدٍ مِنْ دَارِ الْعَامَّةِ إِلَى مَنْزِلِهِ فَلَمَّا صَارَ إِلَى الدَّارِ وَ أَرَدْتُ الِانْصِرَافَ قَالَ أَمْهِلْ فَدَخَلَ ثُمَّ أَذِنَ لِي فَدَخَلْتُ فَأَعْطَانِي مِائَتَيْ دِينَارٍ وَ قَالَ اصْرِفْهَا فِي ثَمَنِ جَارِيَةٍ فَإِنَّ جَارِيَتَكَ فُلَانَةَ قَدْ مَاتَتْ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, ‘(and) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Ali Bin Zayd Bin Ali Bin Al Huayn Bin Zayd Bin Ali who said,
‘I accompanied Abu Muhammad-asws from the general house to his-asws house. When he-asws came to the house and I wanted to leave, he-asws said: ‘Wait’. He-asws entered, then permitted for me. I entered, and he-asws gave me two hundred Dinars and said: ‘Spend it in the price of a slave girl, for so and so slave girl of yours has died’.
وَ كُنْتُ خَرَجْتُ مِنَ الْمَنْزِلِ وَ عَهْدِي بِهَا أَنْشَطُ مَا كَانَتْ فَمَضَيْتُ فَإِذَا الْغُلَامُ قَالَ مَاتَتْ جَارِيَتُكَ فُلَانَةُ السَّاعَةَ قُلْتُ مَا حَالُهَا قِيلَ شَرِبَتْ مَاءً فَشَرِقَتْ فَمَاتَتْ.
And I had gone out from the house and my dealing with her was as vigorous as could be. I went, and there was the slave. He said, ‘Your so and so slave girl died just now’. I said, ‘What is her situation?’ It was said, ‘She drank water. She turned red and died’’.[23]
24- قب، المناقب لابن شهرآشوب يج، الخرائج و الجرائح رَوَى الْحَسَنُ بْنُ ظَرِيفٍ أَنَّهُ قَالَ: اخْتَلَجَ فِي صَدْرِي مَسْأَلَتَانِ وَ أَرَدْتُ الْكِتَابَ بِهِمَا إِلَى أَبِي مُحَمَّدٍ ع فَكَتَبْتُ أَسْأَلُهُ عَنِ الْقَائِمِ بِمَ يَقْضِي وَ أَيْنَ مَجْلِسُهُ وَ أَرَدْتُ أَنْ أَسْأَلَهُ عَنْ رُقْيَةِ الْحُمَّى الرِّبْعِ فَأَغْفَلْتُ ذِكْرَ الْحُمَّى
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Al-Hassan Bin Zareyf who said,
‘Two issues stirred in my chest, and I intended to write these to Abu Muhammad-asws. I wrote asking him-asws about Al-Qaimajtf, ‘With what will he-asws judge, and where would be his-asws seat?’ And I wanted to ask him-asws about ‘Al-Rabie’ fever. I neglected (forgot) mentioning the fever.
فَجَاءَ الْجَوَابُ سَأَلْتَ عَنِ الْقَائِمِ إِذَا قَامَ يَقْضِي بَيْنَ النَّاسِ بِعِلْمِهِ كَقَضَاءِ دَاوُدَ ع وَ لَا يَسْأَلُ الْبَيِّنَةَ
The answer came: ‘You asked about Al-Qaimajtf. When he-asws makes a stand, he-asws would judge between the people with his-asws knowledge, like the judgment of Dawood-as, and he-asws will not ask for the proof’.
وَ كُنْتَ أَرَدْتَ أَنْ تَسْأَلَ عَنِ الْحُمَّى الرِّبْعِ فَأُنْسِيتَ فَاكْتُبْ وَرَقَةً وَ عَلِّقْهَا عَلَى الْمَحْمُومِ يا نارُ كُونِي بَرْداً وَ سَلاماً عَلى إِبْراهِيمَ فَكَتَبْتُ وَ عَلَّقْتُ عَلَى الْمَحْمُومِ فَبَرَأَ.
You wanted to ask about ‘Al-Rabie’ fever, but you forgot. Write a note and hang it upon the feverish one: “O fire! Become cool and safe upon Ibrahim!” [21:69]’. I wrote and hung it upon the feverish, and he was cured’’.[24]
25- قب، المناقب لابن شهرآشوب يج، الخرائج و الجرائح رُوِيَ عَنْ أَحْمَدَ بْنِ الْحَارِثِ الْقَزْوِينِيِّ قَالَ: كُنْتُ مَعَ أَبِي بِسُرَّ مَنْ رَأَى وَ كَانَ أَبِي يَتَعَاطَى الْبَيْطَرَةَ فِي مَرْبِطِ أَبِي مُحَمَّدٍ وَ كَانَ عِنْدَ الْمُسْتَعِينِ بَغْلٌ لَمْ يُرَ مِثْلُهُ حُسْناً وَ كِبْراً وَ كَانَ يَمْنَعُ ظَهْرَهُ وَ اللِّجَامَ وَ جَمَعَ الرُّوَّاضَ فَلَمْ تَكُنْ لَهُمْ حِيلَةٌ فِي رُكُوبِهِ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) ‘Al Kharaij Wa Al jaraih’ – It is reported from Ahmad Bin Al Haris Al Qazwiny who said,
‘I was with my father at Surmanray, and my father used to take veterinary medicine in a stable of Abu Muhammad-asws, and there was mule with Al-Mustaeen (caliph), the like of it had not been seen in beauty and largeness, and it would prevent its back (to be ridden), and the reins, and the trainer gathered, but there did not happen to be any means for them in riding it.
فَقَالَ لَهُ بَعْضُ نُدَمَائِهِ أَ لَا تَبْعَثُ إِلَى الْحَسَنِ ابْنِ الرِّضَا حَتَّى يَجِيءَ فَإِمَّا أَنْ يَرْكَبَهُ وَ إِمَّا يَقْتُلَهُ فَبَعَثَ إِلَى أَبِي مُحَمَّدٍ ع وَ مَضَى مَعَهُ أَبِي فَلَمَّا دَخَلَ الدَّارَ نَظَرَ أَبُو مُحَمَّدٍ ع إِلَى الْبَغْلِ وَاقِفاً فِي صَحْنِ الدَّارِ فَوَضَعَ يَدَهُ عَلَى كَتِفِهِ
One of his drinking companions said to him, ‘Will you not send a message to Abu Al-Hassan-asws Ibn Al-Reza-asws until he-asws comes? Either he-asws would ride it or he-asws would be killed’. He sent for Abu Muhammad-asws, and my father went with him. When he-asws entered the house, Abu Muhammad-asws looked at the mule standing in the courtyard of the house. He-asws placed his-asws hand upon its shoulder.
فَعَرِقَ الْبَغْلُ ثُمَّ صَارَ إِلَى الْمُسْتَعِينِ فَرَحَّبَ بِهِ وَ قَالَ أَلْجِمْ هَذَا الْبَغْلَ فَقَالَ أَبُو مُحَمَّدٍ ع لِأَبِي أَلْجِمْهُ فَقَالَ الْمُسْتَعِينُ أَلْجِمْهُ أَنْتَ يَا أَبَا مُحَمَّدٍ فَقَامَ أَبُو مُحَمَّدٍ فَوَضَعَ طَيْلَسَانَهُ فَأَلْجَمَهُ ثُمَّ رَجَعَ إِلَى مَجْلِسِهِ
The mule sweated, then came to Al-Mustaeen. He welcomed it and said, ‘Rein this mule!’ Abu Muhammad-asws said to my father, ‘Rein it!’ Al-Mustaeen said, ‘You-asws rein it, O Abu Muhammad-asws!’ Abu Muhammad-asws got up and placed his-asws pallium and reined it, then returned to his-asws seat.
فَقَالَ يَا أَبَا مُحَمَّدٍ أَسْرِجْهُ فَقَالَ أَبُو مُحَمَّدٍ لِأَبِي أَسْرِجْهُ فَقَالَ الْمُسْتَعِينُ أَسْرِجْهُ أَنْتَ يَا أَبَا مُحَمَّدٍ فَقَامَ أَبُو مُحَمَّدٍ ع ثَانِيَةً فَأَسْرَجَهُ وَ رَجَعَ
He said, ‘O Abu Muhammad-asws, Saddle it!’ Abu Muhammad-asws said to my father: ‘Saddle it!’ Al-Mustaeen said, ‘You-asws saddle it, O Abu Muhammad-asws!’ Abu Muhammad stood upon for a second time, saddled it and returned.
فَقَالَ تَرَى أَنْ تَرْكَبَهُ قَالَ نَعَمْ فَرَكِبَهُ أَبُو مُحَمَّدٍ ع مِنْ غَيْرِ أَنْ يَمْتَنِعَ عَلَيْهِ ثُمَّ رَكَضَهُ فِي الدَّارِ ثُمَّ حَمَلَهُ عَلَى الْهَمْلَجَةِ فَمَشَى أَحْسَنَ مَشْيٍ ثُمَّ نَزَلَ فَرَجَعَ إِلَيْهِ
He said, ‘Do you-asws view (think) you-asws can ride it?’ He-asws said: ‘Yes’. Abu Muhammad-asws rode it from without it prevented upon him-asws. Then he-asws sprinted it in the house, then walked it. It walked an excellent walk. Then he-asws descended and returned to him.
فَقَالَ الْمُسْتَعِينُ قَدْ حَمَلَكَ عَلَيْهِ أَمِيرُ الْمُؤْمِنِينَ فَقَالَ أَبُو مُحَمَّدٍ لِأَبِي خُذْهُ فَأَخَذَهُ وَ قَادَهُ.
Al-Mustaeen said, ‘Commander of the faithful had carried you-asws upon it’. Abu Muhammad-asws said to my father: ‘Take it and lead it’’.[25]
26- قب، المناقب لابن شهرآشوب يج، الخرائج و الجرائح رُوِيَ عَنْ عَلِيِّ بْنِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ زَيْدِ بْنِ عَلِيٍّ قَالَ: كَانَ لِي فَرَسٌ وَ كُنْتُ بِهِ مُعْجَباً أُكْثِرُ ذِكْرَهُ فِي الْمَجَالِسِ فَدَخَلْتُ عَلَى أَبِي مُحَمَّدٍ ع يَوْماً فَقَالَ مَا فَعَلَ فَرَسُكَ قُلْتُ هُوَ ذَا عَلَى بَابِكَ الْآنَ فَقَالَ اسْتَبْدِلْ بِهِ قَبْلَ الْمَسَاءِ إِنْ قَدَرْتَ عَلَى مُشْتَرٍ لَا تُؤَخِّرْ ذَلِكَ وَ دَخَلَ عَلَيْنَا دَاخِلٌ فَانْقَطَعَ الْكَلَامُ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, ‘Al Kharaij Wa Al Jaraih’ – It is reported from Ali Bin Zayd Bin Ali Bin Al-Husayn Bin Zayd Bin Ali who said,
‘There was a horse for me, and I was fascinated by it, frequently mentioning it in the gatherings. I entered to see Abu Muhammad-asws one day. He-asws said: ‘What happened to your horse?’ I said, ‘Here it is, at your-asws door now!’ Replace it before the evening if you are able upon the buying. Do not delay that’, and someone entered, and he-asws terminated the talk.
قَالَ فَقُمْتُ مُتَفَكِّراً وَ مَضَيْتُ إِلَى مَنْزِلِي فَأَخْبَرْتُ أَخِي بِذَلِكَ فَقَالَ لَا أَدْرِي مَا أَقُولُ فِي هَذَا وَ شَحَحْتُ بِهِ فَلَمَّا صَلَّيْتُ الْعَتَمَةَ جَاءَنِي السَّائِسُ وَ قَالَ نَفَقَ فَرَسُكَ السَّاعَةَ فَاغْتَمَمْتُ وَ عَلِمْتُ أَنَّهُ عَنَى هَذَا بِذَلِكَ الْقَوْلِ
He (the narrator) said, ‘I stood thinking and went to my house. I informed my brother with that. He said, ‘I don’t know what to say regarding this’, and I was miserly with it. When I had prayed the evening Salat, the chief came and said, ‘Your horse just died right now’. I was saddened and knew that he had meant this one with that word.
ثُمَّ دَخَلْتُ عَلَى أَبِي مُحَمَّدٍ ع مِنَ الْغَدِ وَ أَقُولُ فِي نَفْسِي لَيْتَهُ أَخْلَفَ عَلَيَّ دَابَّةً فَقَالَ قَبْلَ أَنْ أَتَحَدَّثَ بِشَيْءٍ نَعَمْ نُخْلِفُ عَلَيْكَ يَا غُلَامُ أَعْطِهِ بِرْذَوْنِيَ الْكُمَيْتَ ثُمَّ قَالَ هَذَا أَخْيَرُ مِنْ فَرَسِكَ وَ أَطْوَلُ عُمُراً وَ أَوْطَأُ.
Then I entered to see Abu Muhammad-asws the next morning, and I was saying within myself, ‘If only I had replaced an animal for me’. He-asws said before I could narrate with anything: ‘Yes, we-asws shall replace upon you. O slave! Give him my-asws horse Al-Kumeyt!’ Then he-asws said: ‘This is better than your horse, and longer-living, and more treading’’.[26]
27- قب، المناقب لابن شهرآشوب يج، الخرائج و الجرائح رَوَى أَبُو هَاشِمٍ الْجَعْفَرِيُّ قَالَ: شَكَوْتُ إِلَى أَبِي مُحَمَّدٍ ع ضِيقَ الْحَبْسِ وَ شِدَّةَ الْقَيْدِ فَكَتَبَ إِلَيَّ أَنْتَ تُصَلِّي الظُّهْرَ فِي مَنْزِلِكَ فَأُخْرِجْتُ عَنِ السِّجْنِ وَقْتَ الظُّهْرِ فَصَلَّيْتُ فِي مَنْزِلِي-
(The book) of Ibn Shehr Ashub, (and) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Abu Hashim Al Ja’fary who said,
‘I complained to Abu Muhammad-asws of the narrowness of the prison and the difficulties of shackles. He-asws wrote to me: ‘You shall be praying Al-Zohr Salat in your house’. I was taken out from the prison at the time of Al-Zohr and I prayed Salat in my house’.
وَ كُنْتُ مُضَيَّقاً فَأَرَدْتُ أَنْ أَطْلُبَ مِنْهُ مَعُونَةً فِي الْكِتَابِ الَّذِي كَتَبْتُهُ فَاسْتَحْيَيْتُ فَلَمَّا صِرْتُ إِلَى مَنْزِلِي وَجَّهَ إِلَيَّ بِمِائَةِ دِينَارٍ وَ كَتَبَ إِلَيَّ إِذَا كَانَتْ لَكَ حَاجَةٌ فَلَا تَسْتَحْيِ وَ اطْلُبْهَا تَأْتِيكَ عَلَى مَا تُحِبُّ أَنْ تَأْتِيَكَ.
And I was (financially) constrained and I wanted to seek assistance from him-asws in the letter which I had written to him-asws, but I was too embarrassed. When I came to be in my house, he-asws sent one hundred Dinars to me and wrote to me: ‘Whenever there is a need for you, then do not be embarrassed, and seek it. I-asws shall give you-asws upon what you like me to give to you-asws’’.[27]
28- قب، المناقب لابن شهرآشوب يج، الخرائج و الجرائح رُوِيَ عَنْ أَبِي حَمْزَةَ نُصَيْرٍ الْخَادِمِ قَالَ: سَمِعْتُ أَبَا مُحَمَّدٍ ع غَيْرَ مَرَّةٍ يُكَلِّمُ غِلْمَانَهُ وَ غَيْرَهُمْ بِلُغَاتِهِمْ وَ فِيهِمْ رُومٌ وَ تُرْكٌ وَ صَقَالِبَةٌ فَتَعَجَّبْتُ مِنْ ذَلِكَ وَ قُلْتُ هَذَا وُلِدَ بِالْمَدِينَةِ وَ لَمْ يَظْهَرْ لِأَحَدٍ حَتَّى قَضَى أَبُو الْحَسَنِ وَ لَا رَآهُ أَحَدٌ فَكَيْفَ هَذَا
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Abu Hamza Nuseyr the servant who said,
‘I heard Abu Muhammad-asws more than once talking to his-asws servants and others in their own language, and among them were Romans, and Turks, and Saqalites. I was surprised from that and said, ‘This one was born at Al-Medina and did not appear to anyone until Abu Al-Hassan-asws had passed away, nor had anyone seen him-asws. So how can this be?’
أُحَدِّثُ بِهَذَا نَفْسِي فَأَقْبَلَ عَلَيَّ وَ قَالَ إِنَّ اللَّهَ بَيَّنَ حُجَّتَهُ مِنْ بَيْنِ سَائِرِ خَلْقِهِ وَ أَعْطَاهُ مَعْرِفَةَ كُلِّ شَيْءٍ فَهُوَ يَعْرِفُ اللُّغَاتِ وَ الْأَنْسَابَ وَ الْحَوَادِثَ وَ لَوْ لَا ذَلِكَ لَمْ يَكُنْ بَيْنَ الْحُجَّةِ وَ الْمَحْجُوجِ فَرْقٌ.
I was discussing with this myself and he-asws turned to me and said: ‘Allah-azwj has Clarified His-azwj Divine Authority from between rest of His-azwj creatures and has Given him-asws the understanding of all things. He-asws knows the languages, and the lineages, and the newly occurring events. And had it not been that there would have been no difference between the Divine Authority and the subjects’’.[28]
29- يج، الخرائج و الجرائح رُوِيَ أَنَّ أَبَا مُحَمَّدٍ ع سُلِّمَ إِلَى نِحْرِيرٍ فَقَالَتْ لَهُ امْرَأَتُهُ اتَّقِ اللَّهَ فَإِنَّكَ لَا تَدْرِي مَنْ فِي مَنْزِلِكَ وَ ذَكَرَتْ عِبَادَتَهُ وَ صَلَاحَهُ وَ أَنِّي أَخَافُ عَلَيْكَ مِنْهُ فَقَالَ لَأَرْمِيَنَّهُ بَيْنَ السِّبَاعِ
(The book) ‘Al Kharaij Wa Al Jaraih’ –
It is reported that Abu Muhammad-asws was hand over to be sacrificed. His wife said to him, ‘Fear Allah-azwj, for you don’t know who is in your house!’ – and she mentioned his-asws worship, and his-asws righteousness – ‘And I fear upon you from him-asws’. He said, ‘I shall throw him-asws between the lions!’
ثُمَّ اسْتَأْذَنَ فِي ذَلِكَ فَأُذِنَ لَهُ فَرَمَى بِهِ إِلَيْهَا وَ لَمْ يَشُكُّوا فِي أَكْلِهَا لَهُ فَنَظَرُوا إِلَى الْمَوْضِعِ لِيَعْرِفُوا الْحَالَ فَوَجَدُوهُ قَائِماً يُصَلِّي وَ هِيَ حَوْلَهُ فَأَمَرَ بِإِخْرَاجِهِ.
Then he sought permission regarding that, and it was permitted for him, so he-asws was thrown to them, and they had not doubt in their devouring him-asws. They looked at the place in order to know the state, and they found him-asws standing, praying Salat, and they (lions) were around him-asws, so he ordered with bringing him-asws out’’.[29]
30- يج، الخرائج و الجرائح رَوَى أَبُو سُلَيْمَانَ دَاوُدُ بْنُ عَبْدِ اللَّهِ قَالَ حَدَّثَنَا الْمَالِكِيُّ عَنِ ابْنِ الْفُرَاتِ قَالَ: كُنْتُ بِالْعَسْكَرِ قَاعِداً فِي الشَّارِعِ وَ كُنْتُ أَشْتَهِي الْوَلَدَ شَهْوَةً شَدِيدَةً فَأَقْبَلَ أَبُو مُحَمَّدٍ فَارِساً فَقُلْتُ تَرَانِي أُرْزَقُ وَلَداً فَقَالَ بِرَأْسِهِ نَعَمْ فَقُلْتُ ذَكَراً فَقَالَ بِرَأْسِهِ لَا فَوُلِدَتْ لِيَ ابْنَةٌ.
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Abu Suleyman Dawood Bin Abdullah who said, ‘It is narrated to us by Al Maliky, from Ibn Al Furat who said,
‘I was at Al-Askar, seated in the street, and I was desirous to the son with intense desire. Abu Muhammad-asws came riding a horse. I said, ‘Do you-asws view I would be Graced a child?’ He-asws said by his-asws head, ‘Yes’. I said, ‘A male?’ He-asws said by his-asws head, ‘No!’ A daughter was born to me’’.[30]
31- يج، الخرائج و الجرائح رَوَى أَبُو سُلَيْمَانَ عَنْ عَلِيِّ بْنِ يَزِيدَ الْمَعْرُوفِ بِابْنِ رمش قَالَ: اعْتَلَّ ابْنِي أَحْمَدُ وَ رَكِبْتُ بِالْعَسْكَرِ وَ هُوَ بِبَغْدَادَ فَكَتَبْتُ إِلَى أَبِي مُحَمَّدٍ أَسْأَلُهُ الدُّعَاءَ فَخَرَجَ تَوْقِيعُهُ أَ وَ مَا عَلِمَ لِكُلِّ أَجَلٍ كِتَاباً فَمَاتَ الِابْنُ.
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Abu Suleyman, from Ali Bin Yazeed, well-known as Ibn Ramsh who said,
‘My son Ahmad fell sick, and I rode to Al-Askar, and he-asws was at Baghdad. So I wrote to Abu Muhammad-asws asking him-asws for the supplication. His-asws signed note came out: ‘And don’t you know that there is a Prescribed term for every death?’ The son died’’.[31]
32- يج، الخرائج و الجرائح رَوَى أَبُو سُلَيْمَانَ الْمَحْمُودِيُّ قَالَ: كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ع أَسْأَلُهُ الدُّعَاءَ بِأَنْ أُرْزَقَ وَلَداً فَوَقَّعَ رَزَقَكَ اللَّهُ وَلَداً وَ أَصْبَرَكَ عَلَيْهِ فَوُلِدَ لِي ابْنٌ وَ مَاتَ.
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Abu Suleyman Al Mahmoudy who said,
‘I wrote to Abu Muhammad-asws asking him-asws for the supplication that I should be Graced a child. He-asws wrote: ‘Allah-azwj shall Grace you a child and Cause you to be patient upon him’. A son was born for me and died’’.[32]
33- يج، الخرائج و الجرائح رُوِيَ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ الْهَمْدَانِيِّ قَالَ: كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ع أَسْأَلُهُ التَّبَرُّكَ بِأَنْ يَدْعُوَ أَنْ أُرْزَقَ وَلَداً مِنْ بِنْتِ عَمٍّ لِي فَوَقَّعَ رَزَقَكَ اللَّهُ ذُكْرَاناً فَوُلِدَ لِي أَرْبَعَةٌ.
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Muhammad Bin Ali Bin Ibrahim Al Hamdany who said,
‘I wrote to Abu Muhammad-asws asking him for the Blessings with that he-asws should supplicate that I be Graced a child from a daughter of an uncle of mine. He-asws wrote: ‘Allah-azwj will Grace you males’. Four were born for me’’.[33]
34- يج، الخرائج و الجرائح رُوِيَ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ حَلَبِيٍ قَالَ: اجْتَمَعْنَا بِالْعَسْكَرِ وَ تَرَصَّدْنَا لِأَبِي مُحَمَّدٍ ع يَوْمَ رُكُوبِهِ فَخَرَجَ تَوْقِيعُهُ أَلَا لَا يُسَلِّمَنَّ عَلَيَّ أَحَدٌ وَ لَا يُشِيرُ إِلَيَّ بِيَدِهِ وَ لَا يُومِئُ فَإِنَّكُمْ لَا تُؤْمِنُونَ عَلَى أَنْفُسِكُمْ
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Ali Bin Ja’far, from Halby who said,
‘We gathered at Al-Askar and we lied in wait for Abu Muhammad-asws on the day of his-asws riding. His-asws signed letter came out: ‘Indeed! No one should greet unto me-asws nor indicate towards me-asws with his hand, nor gesture. As for you all, there is no safety upon yourselves’.
قَالَ وَ إِلَى جَانِبِي شَابٌّ فَقُلْتُ مِنْ أَيْنَ أَنْتَ قَالَ مِنَ الْمَدِينَةِ قُلْتُ مَا تَصْنَعُ هَاهُنَا قَالَ اخْتَلَفُوا عِنْدَنَا فِي أَبِي مُحَمَّدٍ ع فَجِئْتُ لِأَرَاهُ وَ أَسْمَعُ مِنْهُ أَوْ أَرَى مِنْهُ دَلَالَةً لِيَسْكُنَ قَلْبِي وَ إِنِّي لِوُلْدِ أَبِي ذَرٍّ الْغِفَارِيِّ
He (the narrator) said, ‘And there was a youth to my side. I said, ‘Where are you from?’ He said, ‘From Al-Medina’. I said, ‘What are you doing over here?’ He said, ‘They have differed among us regarding Abu Muhammad-asws, so I came to see him-asws and listen from him-asws or see evidence from him-asws in order to settle my heart, and I am a son (progeny) of Abu Zarr Al-Ghifari-ra’.
فَبَيْنَمَا نَحْنُ كَذَلِكَ إِذْ خَرَجَ أَبُو مُحَمَّدٍ ع مَعَ خَادِمٍ لَهُ فَلَمَّا حَاذَانَا نَظَرَ إِلَى الشَّابِّ الَّذِي بِجَنْبِي فَقَالَ أَ غِفَارِيٌّ أَنْتَ قَالَ نَعَمْ قَالَ مَا فَعَلَتْ أُمُّكَ حمدوية فَقَالَ صَالِحَةٌ وَ مَرَّ
While we were like that when Abu Muhammad-asws came out with a servant of his-asws. When he-asws was parallel to us, he-asws looked at the youth who was by my side. He-asws said: ‘Are you of a Ghifary (progeny)?’ He said, ‘Yes’. He-asws said: ‘What happened to your mother Hamdawiya?’ He said, ‘She is healthy’. And he-asws passed on.
فَقُلْتُ لِلشَّابِّ أَ كُنْتَ رَأَيْتَهُ قَطُّ وَ عَرَفْتَهُ بِوَجْهِهِ قَبْلَ الْيَوْمِ قَالَ لَا قُلْتُ فَيَنْفَعُكَ هَذَا قَالَ وَ دُونَ هَذَا.
I said to the youth, ‘Have you seen him-asws all and knew him-asws by his-asws face before today?’ He said, ‘No’. I said, ‘So this benefits you’. He said, ‘And (even) less than this’’.[34]
35- يج، الخرائج و الجرائح رَوَى يَحْيَى بْنُ الْمَرْزُبَانِ قَالَ: الْتَقَيْتُ مَعَ رَجُلٍ مِنْ أَهْلِ السَّيْبِ سِيمَاهُ الْخَيْرُ- فَأَخْبَرَنِي أَنَّهُ كَانَ لَهُ ابْنُ عَمٍّ يُنَازِعُهُ فِي الْإِمَامَةِ وَ الْقَوْلِ فِي أَبِي مُحَمَّدٍ ع وَ غَيْرِهِ فَقُلْتُ لَا أَقُولُ بِهِ أَوْ أَرَى مِنْهُ عَلَامَةً
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Yahya Bin Marzuban who said,
‘I met with a man from the people of Al-Sayb, named as ‘Al-Khayr’. He informed me that there was a cousin of his disputing with him regarding the Imamate and the word regarding Abu Muhammad-asws and other. I said, ‘I shall not say (believe) in him-asws I see a sign from him-asws’.
فَوَرَدْتُ الْعَسْكَرَ فِي حَاجَةٍ فَأَقْبَلَ أَبُو مُحَمَّدٍ ع فَقُلْتُ فِي نَفْسِي مُتَعَنِّتاً إِنْ مَدَّ يَدَهُ إِلَى رَأْسِهِ فَكَشَفَهُ ثُمَّ نَظَرَ وَ رَدَّهُ قُلْتُ بِهِ
I arrived at Al-Askar regarding a need. Abu Muhammad-asws came. I said within myself obstinately, ‘If he-asws were to extend his-asws hand to his-asws head and uncover it, then looks and return it, I shall say (believe) in him-asws’.
فَلَمَّا حَاذَانِي مَدَّ يَدَهُ إِلَى رَأْسِهِ فَكَشَفَهُ ثُمَّ بَرَقَ عَيْنَيْهِ فِيَّ ثُمَّ رَدَّهُمَا ثُمَّ قَالَ يَا يَحْيَى مَا فَعَلَ ابْنُ عَمِّكَ الَّذِي تُنَازِعُهُ فِي الْإِمَامَةِ قُلْتُ خَلَّفْتُهُ صَالِحاً قَالَ لَا تُنَازِعْهُ ثُمَّ مَضَى.
When he-asws was parallel to me, he-asws extended his-asws hand to his-asws head and uncovered it. Then he-asws flashed his-asws eyes in me, then returned them, then said: ‘O Yahya! What happened with your cousin who you were contending with regarding the Imamate?’ I said, ‘I left him behind healthy’. He-asws said: ‘Do no dispute with him’. Then he-asws continued’’.[35]
36- يج، الخرائج و الجرائح رُوِيَ عَنِ ابْنِ الْفُرَاتِ قَالَ: كَانَ لِي عَلَى ابْنِ عَمِّي عَشَرَةُ آلَافِ دِرْهَمٍ فَكَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ع أَسْأَلُهُ الدُّعَاءَ لِذَلِكَ فَكَتَبَ إِلَيَّ أَنَّهُ رَادٌّ عَلَيْكَ مَالَكَ وَ هُوَ مَيِّتٌ بَعْدَ جُمْعَةٍ
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Ibn Al Furaat who said,
‘There were ten thousand Dirhams for me upon my cousin. I wrote to Abu Muhammad-asws asking him-asws for the supplication for that. He-asws wrote to me: ‘Your wealth would be returned to you, and he would be dead after Friday’.
قَالَ فَرَدَّ عَلَيَّ ابْنُ عَمِّي مَالِي فَقُلْتُ مَا بَدَا لَكَ فِي رَدِّهِ وَ قَدْ مَنَعْتَنِيهِ قَالَ رَأَيْتُ أَبَا مُحَمَّدٍ ع فِي النَّوْمِ فَقَالَ إِنَّ أَجَلَكَ قَدْ دَنَا فَرُدَّ عَلَى ابْنِ عَمِّكَ مَالَهُ.
He (the narrator) said, ‘My cousin returned my wealth to me. I said, ‘What changed for you in returning it, and you had refused?’ He said, ‘I saw Abu Muhammad-asws in the dream. He-asws said: ‘Your death had drawn near, so return to your cousin his money’’.[36]
37- قب، المناقب لابن شهرآشوب يج، الخرائج و الجرائح رُوِيَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ سَابُورَ قَالَ: قُحِطَ النَّاسُ بِسُرَّ مَنْ رَأَى فِي زَمَنِ الْحَسَنِ الْأَخِيرِ ع فَأَمَرَ الْخَلِيفَةُ الْحَاجِبَ وَ أَهْلَ الْمَمْلَكَةِ أَنْ يَخْرُجُوا إِلَى الِاسْتِسْقَاءِ فَخَرَجُوا ثَلَاثَةَ أَيَّامٍ مُتَوَالِيَةٍ إِلَى الْمُصَلَّى وَ يَدْعُونَ فَمَا سُقُوا فَخَرَجَ الْجَاثَلِيقُ فِي الْيَوْمِ الرَّابِعِ إِلَى الصَّحْرَاءِ وَ مَعَهُ النَّصَارَى وَ الرُّهْبَانُ وَ كَانَ فِيهِمْ رَاهِبٌ فَلَمَّا مَدَّ يَدَهُ هَطَلَتِ السَّمَاءُ بِالْمَطَرِ
(The books) of Ibn Shehr Ashub, (and) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Ali Bin Al-Hassan Bin Sabour who said,
‘The people were in drought at Surmanray in the era of Al-Hassan-asws the last. The caliph ordered the guards and the people of his kingdom to go out to pray for the rain. They went out for three days consecutively to the prayer mat, and they were supplicating, but they were not quenched. The Catholic came during the fourth day to the desert, and with him were the Christians and the monks, and there was a particular monk among them. When he extended his hands, the sky burst with the rain.
فَشَكَّ أَكْثَرُ النَّاسِ وَ تَعَجَّبُوا وَ صَبَوْا إِلَى دِينِ النَّصْرَانِيَّةِ فَأَنْفَذَ الْخَلِيفَةُ إِلَى الْحَسَنِ ع وَ كَانَ مَحْبُوساً فَاسْتَخْرَجَهُ مِنْ مَحْبَسِهِ وَ قَالَ الْحَقْ أُمَّةَ جَدِّكَ فَقَدْ هَلَكَتْ
Most of the people doubted and they were astounded, and they poured to the Christian religions. The caliph sent for Abu Al-Hassan-asws, and he-asws was in prison. He brought him-asws out from his-asws prison and said: ‘Join the community of your-asws grandfather-saww for it is being destroyed!’
فَقَالَ إِنِّي خَارِجٌ فِي الْغَدِ وَ مُزِيلُ الشَّكِّ إِنْ شَاءَ اللَّهُ تَعَالَى فَخَرَجَ الْجَاثَلِيقُ فِي الْيَوْمِ الثَّالِثِ وَ الرُّهْبَانُ مَعَهُ وَ خَرَجَ الْحَسَنُ ع فِي نَفَرٍ مِنْ أَصْحَابِهِ فَلَمَّا بَصُرَ بِالرَّاهِبِ وَ قَدْ مَدَّ يَدَهُ أَمَرَ بَعْضَ مَمَالِيكِهِ أَنْ يَقْبِضَ عَلَى يَدِهِ الْيُمْنَى وَ يَأْخُذَ مَا بَيْنَ إِصْبَعَيْهِ
He-asws said: ‘I-asws shall be going out in the morning and remove the doubt if Allah-azwj the Exalted so Desires. The Catholic came out during the third day, and the monks were with him, and Al-Hassan-asws came out among a number of his-asws companions. When he-asws sighted the monk, and he was extending his hands, he-asws instructed one of his slaves to grab his right hand and seize whatever was between his fingers.
فَفَعَلَ وَ أَخَذَ مِنْ بَيْنِ سَبَّابَتَيْهِ عَظْماً أَسْوَدَ فَأَخَذَهُ الْحَسَنُ ع بِيَدِهِ ثُمَّ قَالَ لَهُ اسْتَسْقِ الْآنَ فَاسْتَسْقَى وَ كَانَ السَّمَاءُ مُتَغَيِّماً فَتَقَشَّعَتْ وَ طَلَعَتِ الشَّمْسُ بَيْضَاءَ
He did so and seized a black bone from between his two index fingers. Al-Hassan-asws took it in his-asws hand, then said to him: ‘Pray for rain now!’ He prayed for rain, and the sky was cloudy. It dissipated, and the sun emerged, bright.
فَقَالَ الْخَلِيفَةُ مَا هَذَا الْعَظْمُ يَا أَبَا مُحَمَّدٍ قَالَ ع هَذَا رَجُلٌ مَرَّ بِقَبْرِ نَبِيٍّ مِنَ الْأَنْبِيَاءِ فَوَقَعَ إِلَى يَدِهِ هَذَا الْعَظْمُ وَ مَا كُشِفَ مِنْ عَظْمِ نَبِيٍّ إِلَّا وَ هَطَلَتِ السَّمَاءُ بِالْمَطَرِ.
The caliph said, ‘What is this bone, O Abu Muhammad-asws?’ He-asws said: ‘This man had passed by a grave of a Prophet-as from the Prophets-as, and this bone fell into his hands, and no bone of a Prophet-as would be uncovered except and the sky would burst with the rain’’.[37]
38- يج، الخرائج و الجرائح رَوَى أَبُو سُلَيْمَانَ قَالَ حَدَّثَنَا أَبُو الْقَاسِمِ الْحَبَشِيُّ قَالَ: كُنْتُ أَزُورُ الْعَسْكَرَ فِي شَعْبَانَ فِي أَوَّلِهِ ثُمَّ أَزُورُ الْحُسَيْنَ ع فِي النِّصْفِ فَلَمَّا كَانَ فِي سَنَةٍ مِنَ السِّنِينَ وَرَدْتُ الْعَسْكَرَ قَبْلَ شَعْبَانَ وَ ظَنَنْتُ أَنِّي لَا أَزُورُهُ فِي شَعْبَانَ فَلَمَّا دَخَلَ شَعْبَانُ قُلْتُ لَا أَدَعُ زِيَارَةً كُنْتُ أَزُورُهَا وَ خَرَجْتُ إِلَى الْعَسْكَرِ
(The book) ‘Al Kharaij Wal Al Jaraih’ – It is reported by Abu Suleyman who said, ‘It is narrated to us by Abu Al Qasim Al Habashy who said,
‘I used to visit Al-Askar during Shaban in his beginning, then I would visit Al-Husayn-asws in the middle (15th). When it was during a year from the years, I arrived at Al-Askar before Shaban and I thought I will not visit him-asws in Shaban. When Shaban entered, I said, ‘I will not leave visitation (which) I have been visiting, and I went out to Al-Askar.
وَ كُنْتُ إِذَا وَافَيْتُ الْعَسْكَرَ أَعْلَمْتُهُمْ بِرُقْعَةٍ أَوْ رِسَالَةٍ فَلَمَّا كَانَ فِي هَذِهِ الْمَرَّةِ قُلْتُ أَجْعَلُهَا زِيَارَةً خَالِصَةً لَا أَخْلِطُهَا بِغَيْرِهَا وَ قُلْتُ لِصَاحِبِ الْمَنْزِلِ أُحِبُّ أَنْ لَا تُعْلِمَهُمْ بِقُدُومِي
And I, whenever I arrived at Al-Askar, I would let them know with a note or a message. When it was during this time, ‘I said, ‘I shall make it to be a sincere visitation, not mingling it with something else’, and I said to owner of the house, ‘I would love it if you do not let them know of my arrival’.
فَلَمَّا أَقَمْتُ لَيْلَةً جَاءَنِي صَاحِبُ الْمَنْزِلِ بِدِينَارَيْنِ وَ هُوَ يَتَبَسَّمُ مُتَعَجِّباً وَ يَقُولُ بُعِثَ إِلَيَّ بِهَذَيْنِ الدِّينَارَيْنِ وَ قِيلَ لِيَ ادْفَعْهُمَا إِلَى الْحَبَشِيِّ وَ قُلْ لَهُ مَنْ كَانَ فِي طَاعَةِ اللَّهِ كَانَ اللَّهُ فِي حَاجَتِهِ.
When I had stayed a night, the owner of the house came to me with two Dinars, and he was smiling surprisedly and saying, ‘These two Dinars have been sent to me, and it was said to me, ‘Hand these to the Ethiopian, and say to him: ‘The one who was in the obedience of Allah-azwj, Allah-azwj would be there regarding his-asws needs’’.[38]
39- يج، الخرائج و الجرائح رَوَى إِسْحَاقُ بْنُ يَعْقُوبَ عَنْ بَذْلٍ مَوْلَى أَبِي مُحَمَّدٍ ع قَالَ: رَأَيْتُ مِنْ رَأْسِ أَبِي مُحَمَّدٍ ع نُوراً سَاطِعاً إِلَى السَّمَاءِ وَ هُوَ نَائِمٌ.
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Is’haq Bin Yaqoub,
‘From Bazal, a slave of Abu Muhammad-asws said, ‘I saw a shining light from the head of Abu Muhammad-asws to the sky while he-asws was sleeping’’.[39]
40- يج، الخرائج و الجرائح رُوِيَ عَنْ عَلِيِّ بْنِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ قَالَ: دَخَلْتُ عَلَى أَبِي مُحَمَّدٍ ع يَوْماً فَإِنِّي جَالِسٌ عِنْدَهُ إِذَا ذَكَرْتُ مِنْدِيلًا كَانَ مَعِي فِيهِ خَمْسُونَ دِينَاراً فَتَقَلْقَلْتُ لَهَا وَ مَا تَكَلَّمْتُ بِشَيْءٍ وَ لَا أَظْهَرْتُ مَا خَطَرَ بِبَالِي فَقَالَ أَبُو مُحَمَّدٍ مَحْفُوظَةٌ إِنْ شَاءَ اللَّهُ
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Ali Bin Zayd Bin Ali Bin Al-Husayn Bin Zayd who said,
‘I entered to see Abu Muhammad-asws one day. I was seated in his-asws presence when I remembered a towel which was with me wherein were fifty Dinars. I shook it (to check) for it, and I did not speak with anything nor revealed what had occurred in my mind. Abu Muhammad-asws said: ‘Preserved if Allah-azwj so Desires’.
فَأَتَيْتُ الْمَنْزِلَ فَرَدَّهَا إِلَيَّ أَخِي.
I came to the house, and my brother returned these to me’’.[40]
41- قب، المناقب لابن شهرآشوب يج، الخرائج و الجرائح رُوِيَ عَنْ أَبِي الْعَيْنَاءِ مُحَمَّدِ بْنِ الْقَاسِمِ الْهَاشِمِيِّ قَالَ: كُنْتُ أَدْخُلُ عَلَى أَبِي مُحَمَّدٍ ع فَأَعْطَشُ وَ أُجِلُّهُ أَنْ أَدْعُوَ بِالْمَاءِ فَيَقُولُ يَا غُلَامُ اسْقِهِ وَ رُبَّمَا حَدَّثْتُ نَفْسِي بِالنُّهُوضِ فَأُفَكِّرُ فِي ذَلِكَ فَيَقُولُ يَا غُلَامُ دَابَّتَهُ.
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) ‘Al Kharaih Wa Al Jaraih’ – It is reported from Abu Al Ayna’a Muhammad Bin Al Qasim Al Hashimy who said,
‘I had entered to see Abu Muhammad-asws. I was thirsty and I deferred calling for the water. He-asws said: ‘O slave! Quench him’. I discussed with myself for getting up and was thinking regarding that. He-asws said: ‘O slave, his animal!’’[41]
42- يج، الخرائج و الجرائح رُوِيَ عَنْ أَبِي بَكْرٍ الْفَهْفَكِيِّ قَالَ: أَرَدْتُ الْخُرُوجَ بِسُرَّ مَنْ رَأَى لِبَعْضِ الْأُمُورِ وَ قَدْ طَالَ مُقَامِي بِهَا فَغَدَوْتُ يَوْمَ الْمَوْكِبِ وَ جَلَسْتُ فِي شَارِعِ أَبِي قَطِيعَةَ بْنِ دَاوُدَ إِذْ طَلَعَ أَبُو مُحَمَّدٍ ع يُرِيدُ دَارَ الْعَامَّةِ فَلَمَّا رَأَيْتُهُ قُلْتُ فِي نَفْسِي أَقُولُ لَهُ يَا سَيِّدِي إِنْ كَانَ الْخُرُوجُ عَنْ سُرَّ مَنْ رَأَى خَيْراً فَأَظْهِرِ التَّبَسُّمَ فِي وَجْهِي
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Abu Bakr Al Fahfaky who said,
‘I wanted to go out to Surmanray for one of the matters, and my stay had been prolonged at it. I went early morning on the day of the procession and sat down in Abu Qatie Bin Dawood Street, when Abu Muhammad-asws emerged, intending the general (assembly) house. When I saw him-asws, I said within myself, ‘I shall say to him-asws, ‘O my Master-asws! If the going out from Surmanray was better, then manifest the smile in my face’.
فَلَمَّا دَنَا مِنِّي تَبَسَّمَ تَبَسُّماً جَيِّداً فَخَرَجْتُ مِنْ يَوْمِي فَأَخْبَرَنِي أَصْحَابُنَا أَنَّ غَرِيماً كَانَ لَهُ عِنْدِي مَالٌ قَدِمَ يَطْلُبُنِي وَ لَوْ ظَفِرَ بِي يَهْتِكُنِي لِأَنَّ مَالَهُ لَمْ يَكُنْ عِنْدِي شَاهِداً.
When he-asws was near from me, he-asws smiled well. I went out from my day. Our companions informed me that there was a creditor who had some money for him with me, for a long time. He sought me, and had he succeeded with me, he would have slandered me, because his money, there was no witness with me’’.[42]
43- يج، الخرائج و الجرائح رُوِيَ عَنْ عُمَرَ بْنِ أَبِي مُسْلِمٍ قَالَ: كَانَ سَمِيعٌ الْمِسْمَعِيُّ يُؤْذِينِي كَثِيراً وَ يَبْلُغُنِي عَنْهُ مَا أَكْرَهُ وَ كَانَ مُلَاصِقاً لِدَارِي فَكَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ع أَسْأَلُهُ الدُّعَاءَ بِالْفَرَجِ مِنْهُ فَرَجَعَ الْجَوَابُ أَبْشِرْ بِالْفَرَجِ سَرِيعاً وَ يَقْدَمُ عَلَيْكَ مَالٌ مِنْ نَاحِيَةِ فَارِسَ
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Uman Bin Abu Muslim who said,
‘Samie Al-Mismaie used to hurt me a lot and it reached me from him what I disliked, and he used to stick to my house. So I wrote to Abu Muhammad-asws asking him-asws for the supplication with being relieved from him. The answer returned: ‘Receive good news with the quick relief, and some money would proceed to you from an area of Persia’.
وَ كَانَ لِي بِفَارِسَ ابْنُ عَمٍّ تَاجِرٌ لَمْ يَكُنْ لَهُ وَارِثٌ غَيْرِي فَجَاءَنِي مَالُهُ بَعْدَ مَا مَاتَ بِأَيَّامٍ يَسِيرَةٍ وَ وَقَّعَ فِي الْكِتَابِ اسْتَغْفِرِ اللَّهَ وَ تُبْ إِلَيْهِ مِمَّا تَكَلَّمْتَ بِهِ
And there was a cousin of mine at Persia, a trader. There did not happen to be any inheritor for him apart from me. His wealth came to me at Surmanray a few days after he died, and he had written in the letter, ‘I seek Forgiveness of Allah-azwj repent to Him-azwj from what I had spoke with’.
وَ ذَلِكَ أَنِّي كُنْتُ يَوْماً مَعَ جَمَاعَةٍ مِنَ النُّصَّابِ فَذَكَرُوا أَبَا طَالِبٍ حَتَّى ذَكَرُوا مَوْلَايَ فَخُضْتُ مَعَهُمْ لِتَضْعِيفِهِمْ أَمْرَهُ فَتَرَكْتُ الْجُلُوسَ مَعَ الْقَوْمِ وَ عَلِمْتُ أَنَّهُ أَرَادَ ذَلِكَ.
And that is because one day I was with a group of the Nasibis (hostile ones), and they had mentioned Abu Talib-as, to the extent they mentioned my Master-asws. I spoke vainly with them in order to weaken them of his-asws matter. I left sitting with the group and knew he-asws wanted that’’.[43]
44- يج، الخرائج و الجرائح رُوِيَ عَنِ الْحَجَّاجِ بْنِ يُوسُفَ الْعَبْدِيِّ قَالَ: خَلَّفْتُ ابْنِي بِالْبَصْرَةِ عَلِيلًا وَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ أَسْأَلُهُ الدُّعَاءَ لِابْنِي فَكَتَبَ إِلَيَّ رَحِمَ اللَّهُ ابْنَكَ إِنْ كَانَ مُؤْمِناً
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Al Hajjaj Bin Yusuf (Sufyan) Al Abdy who said,
‘I left my sick son behind at Al-Basra, and I wrote to Abu Muhammad-asws asking him-asws for the supplication for my son. He-asws wrote to me: ‘May Allah-azwj have Mercy on your son if he were a Momin’.
قَالَ الْحَجَّاجُ فَوَرَدَ عَلَيَّ كِتَابٌ مِنَ الْبَصْرَةِ أَنَّ ابْنِي مَاتَ فِي ذَلِكَ الْيَوْمِ الَّذِي كَتَبَ إِلَيَّ أَبُو مُحَمَّدٍ بِمَوْتِهِ وَ كَانَ ابْنِي شَكَّ فِي الْإِمَامَةِ لِلِاخْتِلَافِ الَّذِي جَرَى بَيْنَ الشِّيعَةِ.
Al-Hajjaj said, ‘A letter arrived to me from Al-Basra that my son had died during that day in which Abu Muhammad-asws had written to be of his death, and my son had doubted in the Imamate due to the differing which had transpired between the Shias’’.[44]
45- يج، الخرائج و الجرائح رُوِيَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ قَالَ: وَقَعَ أَبُو مُحَمَّدٍ ع وَ هُوَ صَغِيرٌ فِي بِئْرِ الْمَاءِ وَ أَبُو الْحَسَنِ ع فِي الصَّلَاةِ وَ النِّسْوَانُ يَصْرُخْنَ فَلَمَّا سَلَّمَ قَالَ لَا بَأْسَ فَرَأَوْهُ وَ قَدِ ارْتَفَعَ الْمَاءُ إِلَى رَأْسِ الْبِئْرِ وَ أَبُو مُحَمَّدٍ عَلَى رَأْسِ الْمَاءِ يَلْعَبُ بِالْمَاءِ.
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Muhammad Bin Abdullah having said,
‘Abu Muhammad-asws fell down in the water well, and he-asws was young, and Abu Al-Hassan-asws was in the Salat, and the women were screaming. When he-asws had performed Salaam, he-asws said: ‘There is no problem’. They saw him-asws, and the water had risen to the top of the well, and Abu Muhammad-asws was on top of the water, playing with the water’’.[45]
46- يج، الخرائج و الجرائح رُوِيَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ مُطَهَّرٍ قَالَ: كَتَبَ بَعْضُ أَصْحَابِنَا إِلَى أَبِي مُحَمَّدٍ ع مِنْ أَهْلِ الْجَبَلِ يَسْأَلُهُ عَمَّنْ وَقَفَ عَلَى أَبِي الْحَسَنِ مُوسَى أتوالاهم [أَتَوَلَّاهُمْ] أَمْ أَتَبَرَّأُ مِنْهُمْ
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Ahmad Bin Muhammad Bin Mutahhar who said,
‘One of our companions from the people of the mountains, wrote to Abu Muhammad-asws asking him-asws about the ones who paused at Abu Al-Hassan Musa-asws (Waqifite), ‘Should I befriend them or disavow from them?’
فَكَتَبَ أَ تَتَرَحَّمُ عَلَى عَمِّكَ لَا رَحِمَ اللَّهُ عَمَّكَ وَ تَبَرَّأْ مِنْهُ أَنَا إِلَى اللَّهِ مِنْهُمْ بَرِيءٌ فَلَا تتوالاهم [تَتَوَلَّاهُمْ] وَ لَا تَعُدْ مَرْضَاهُمْ وَ لَا تَشْهَدْ جَنَائِزَهُمْ وَ لا تُصَلِّ عَلى أَحَدٍ مِنْهُمْ ماتَ أَبَداً
He-asws wrote: ‘Are you showing mercy to your paternal uncle? May Allah-azwj have no Mercy on your paternal uncle and Disavow from him! And I-asws am disavowing to Allah-azwj from them. Neither befriend them, nor console their sick ones, nor attend their funerals, nor pray Salat upon anyone on of them who has died, ever!
سَوَاءٌ مَنْ جَحَدَ إِمَاماً مِنَ اللَّهِ أَوْ زَادَ إِمَاماً لَيْسَتْ إِمَامَتُهُ مِنَ اللَّهِ وَ جَحَدَ أَوْ قَالَ ثَالِثُ ثَلَاثَةٍ إِنَّ الْجَاحِدَ أَمْرَ آخِرِنَا جَاحِدٌ أَمْرَ أَوَّلِنَا وَ الزَّائِدَ فِينَا كَالنَّاقِصِ الْجَاحِدِ أَمْرَنَا
Same is the one who rejects an Imam-asws from Allah-azwj or increases an imam whose Imamate isn’t from Allah-azwj, and rejects, or says, ‘third of the three’. The rejecter if the matter of our-asws last one is like a rejecter of the matter of our-asws first one, and the increaser among us-asws is like the reducer, the rejecter of our-asws matter!’
وَ كَانَ هَذَا السَّائِلُ لَمْ يَعْلَمْ أَنَّ عَمَّهُ كَانَ مِنْهُمْ فَأَعْلَمَهُ ذَلِكَ.
And this questioner did not know that his paternal uncle was from them, and he-asws let him know of that’’.[46]
و سواء من جحد اللّه، أو قال انه ثالث ثلاثة. فسوى بين الامام و الاله، فمن زاد اما ما ليست امامته من اللّه كان كمن زاد الها غير اللّه، و من جحد اماما كان كمن جحد اللّه عزّ و جلّ.
Explanation: ‘Same is the one who rejects an Imam-asws from Allah-azwj or increases an imam whose Imamate isn’t from Allah-azwj, and rejects, or says, ‘third of the three’’ – The Imam-asws equalised between the Imam-asws the God-azwj. The one who increases one whose imamate isn’t from Allah-azwj would be like the one who increases a god other than Allah-azwj, and the one who rejects an Imam-asws would be like the one who rejects Allah-azwj Mighty and Majestic.
و اما نسخة الكشف فهي هكذا: من جحد اماما من اللّه أو زاد اماما ليست امامته من اللّه كان كمن قال: ان اللّه ثالث ثلاثة.
And as for the copy of ‘A- Kashf’ it is like this: ‘One who rejects an Imam-asws from Allah-azwj or increases an imam whose imamate isn’t from Allah-azwj, would be like the one who says, ‘Allah-azwj is third of the three!’
47- يج، الخرائج و الجرائح مِنْ مُعْجِزَاتِهِ أَنَّ قُبُورَ الْخُلَفَاءِ مِنْ بَنِي الْعَبَّاسِ بِسُرَّ مَنْ رَأَى عَلَيْهَا مِنْ زُرْقِ الْخَفَافِيشِ وَ الطُّيُورِ مَا لَا يُحْصَى وَ يُنْقَى مِنْهَا كُلَّ يَوْمٍ وَ مِنَ الْغَدِ تَكُونُ الْقُبُورُ مَمْلُوءَةً زُرْقاً وَ لَا يُرَى عَلَى رَأْسِ قُبَّةِ الْعَسْكَرِيَّيْنِ وَ لَا عَلَى قِبَابِ مَشَاهِدِ آبَائِهِمَا ع زُرْقُ طَيْرٍ فَضْلًا عَلَى قُبُورِهِمْ إِلْهَاماً لِلْحَيَوَانَاتِ إِجْلَالًا لَهُمْ.
(The book) ‘Al Kharaij Wa Al Jaraih’ –
‘From his-asws miracles is that the graves of the caliphs from the Abbasids at Surmanray, upon it is blueness (from the droppings) of the bats and the birds what cannot be counted, and it is cleaned from it every day, and from the morning the graves get filled with blueness (droppings), and it cannot be seen on top of the dome of the two Askaris-asws, nor upon the domes of the shrines of their-asws fathers-asws, blueness of the bird droppings upon their-asws graves, being an inspiration to the animals as a reverence for them-asws’’.[47]
48- يج، الخرائج و الجرائح رُوِيَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عِيسَى بْنِ صَبِيحٍ قَالَ: دَخَلَ الْحَسَنُ الْعَسْكَرِيُّ ع عَلَيْنَا الْحَبْسَ وَ كُنْتُ بِهِ عَارِفاً وَ قَالَ لَكَ خَمْسٌ وَ سِتُّونَ سَنَةً وَ أَشْهُراً وَ يَوْماً وَ كَانَ مَعِي كِتَابُ دُعَاءٍ وَ عَلَيْهِ تَارِيخُ مَوْلِدِي وَ إِنَّنِي نَظَرْتُ فِيهِ فَكَانَ كَمَا قَالَ
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Ali Bin Ibrahim Bin Hashim, from his father, from his grandfather, from Isa Bin Sabeeh who said,
‘Al-Hassan Al-Askari-asws entered the prison to see us and I was knowing him-asws, and he-asws said: ‘For you would be sixty-five years and months and days’. And there was a book of supplications with me, and upon it was the date of my birth, and I looked into it, and it happened like what he-asws said’.
وَ قَالَ هَلْ رُزِقْتَ مِنْ وَلَدٍ قُلْتُ لَا قَالَ اللَّهُمَّ ارْزُقْهُ وَلَداً يَكُونُ لَهُ عَضُداً فَنِعْمَ الْعَضُدُ الْوَلَدُ ثُمَّ تَمَثَّلَ
And he-asws said: ‘Have you been Graced any children?’ I said, ‘No’. He-asws said: ‘O Allah-azwj! Grace him a child for it would be an upper arm for him. Best of the upper arms is the son!’ Then he-asws prosed:
| مَنْ كَانَ ذَا عَضُدٍ يُدْرِكْ ظُلَامَتَهُ | إِنَّ الذَّلِيلَ الَّذِي لَيْسَتْ لَهُ عَضُدٌ |
‘One who is with an upper arm would realise his own darkness. The disgraced is the one who hasn’t an upper arm for him’.
قُلْتُ أَ لَكَ وَلَدٌ قَالَ إِي وَ اللَّهِ سَيَكُونُ لِي وَلَدٌ يَمْلَأُ الْأَرْضَ قِسْطاً وَ عَدْلًا فَأَمَّا الْآنَ فَلَا ثُمَّ تَمَثَّلَ
I said, ‘Is there any sonajtf for you-asws?’ He-asws said: ‘Yes, by Allah-azwj! There will be a sonajtf who shall fill the earth with equity and justice. As for no, so no!’ Then he-asws prosed:
| لَعَلَّكَ يَوْماً أَنْ تَرَانِي كَأَنَّمَا | بَنِيَّ حَوَالَيَّ الْأُسُودُ اللَّوَابِدُ | |
| فَإِنَّ تَمِيماً قَبْلَ أَنْ يَلِدَ الْحَصَى- | أَقَامَ زَمَاناً وَ هُوَ فِي النَّاسِ وَاحِدٌ |
‘Perhaps you will see me-asws on day as if steadfast lions have been built around me-asws, for Tameem, before he gave birth to pebbles (lot of children), had stayed for a time, and he was along among the people’’.[48]
49- يج، الخرائج و الجرائح رُوِيَ أَنَّ رَجُلًا مِنْ مَوَالِي أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع دَخَلَ عَلَيْهِ يَوْماً وَ كَانَ حَكَّاكَ الْفُصُوصِ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ إِنَّ الْخَلِيفَةَ دَفَعَ إِلَيَّ فَيْرُوزَجاً أَكْبَرَ مَا يَكُونُ وَ أَحْسَنَ مَا يَكُونُ وَ قَالَ انْقُشْ عَلَيْهِ كَذَا وَ كَذَا فَلَمَّا وَضَعْتُ عَلَيْهِ الْحَدِيدَ صَارَ نِصْفَيْنِ وَ فِيهِ هَلَاكِي فَادْعُ اللَّهَ لِي فَقَالَ لَا خَوْفَ عَلَيْكَ إِنْ شَاءَ اللَّهُ
(The book) ‘Al Kharaij Wa Al Jaraih’ –
‘It is reported that a man from the friends of Abu Muhammad Al-Askari-asws entered to see him-asws one day, and lapidarist of the gems. He said, ‘O son-asws of Rasool-Allah-saww! The caliph had handed to me a turquoise as large as can be, and as excellent as could me, and he said, ‘Engrave upon it such and such. When I placed the iron upon it, it became two halves and in it is my death, so supplicate for me!’ He said, ‘There shall be no fear upon you, if Allah-azwj so Desires!’
قَالَ فَخَرَجْتُ إِلَى بَيْتِي فَلَمَّا كَانَ مِنَ الْغَدِ دَعَانِي الْخَلِيفَةُ وَ قَالَ لِي إِنَّ حَظِيَّتَيْنِ اخْتَصَمَتَا فِي ذَلِكَ الْفَصِّ وَ لَمْ تَرْضَيَا إِلَّا أَنْ تَجْعَلَ ذَلِكَ نِصْفَيْنِ بَيْنَهُمَا فَاجْعَلْهُ
He (the narrator) said, ‘I went out to my house. When it was the next morning, the caliph summoned me and said to me, ‘There are two specialised shares in that stone, and they will not be pleased except if you were to make that into two halves between them. So make it!’
وَ انْصَرَفْتُ وَ أَخَذْتُ وَ قَدْ صَارَ قِطْعَتَيْنِ فَأَخَذْتُهُمَا وَ رَجَعْتُ بِهِمَا إِلَى دَارِ الْخِلَافَةِ فَرَضِيَتَا بِذَلِكَ وَ أَحْسَنَ الْخَلِيفَةُ إِلَيَّ بِسَبَبِ ذَلِكَ فَحَمِدْتُ اللَّهَ.
And I left and took, and these had become two pieces. I took them and returned with them to the house of the caliph. They were pleased with that, and the caliph was good to me due to the cause of that. So I praised Allah-azwj!’’[49]
50- قب، المناقب لابن شهرآشوب يج، الخرائج و الجرائح رُوِيَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ ذوير [رَزِينٍ] عَنْ أَبِيهِ قَالَ: كَانَ يَغْشَى أَبَا مُحَمَّدٍ الْعَسْكَرِيَّ بِسُرَّ مَنْ رَأَى كَثِيراً وَ إِنَّهُ أَتَاهُ يَوْماً فَوَجَدَهُ وَ قَدْ قُدِّمَتْ إِلَيْهِ دَابَّتُهُ لِيَرْكَبَ إِلَى دَارِ السُّلْطَانِ وَ هُوَ مُتَغَيِّرُ اللَّوْنِ مِنَ الْغَضَبِ وَ كَانَ بِجَنْبِهِ رَجُلٌ مِنَ الْعَامَّةِ وَ إِذَا رَكِبَ دَعَا لَهُ وَ جَاءَ بِأَشْيَاءَ يُشَنِّعُ بِهَا عَلَيْهِ وَ كَانَ ع يَكْرَهُ ذَلِكَ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Muhammad Bin Al-Hassan Bin Zuweyr, from his father who said,
‘He used to visit Abu Muhammad Al-Askari-asws at Surmanray frequently. And one day he came to him-asws, he found him-asws and his-asws animal had been forwarded to him-asws for him-asws to ride to the house of the sultan, and he-asws was of changed colour from the anger, and by his-asws side there was a man from the general Muslims, and whenever he-asws rode, he would supplicate for him-asws, and he would come with things he-asws would be slandered with upon him-asws, and he-asws used to dislike that.
فَلَمَّا كَانَ فِي ذَلِكَ الْيَوْمِ زَادَ الرَّجُلُ فِي الْكَلَامِ وَ أَلَحَّ فَسَارَ حَتَّى انْتَهَى إِلَى مَفْرِقِ الطَّرِيقَيْنِ وَ ضَاقَ عَلَى الرَّجُلِ أَحَدُهُمَا مِنْ كَثْرَةِ الدَّوَابِّ فَعَدَلَ إِلَى طَرِيقٍ يَخْرُجُ مِنْهُ وَ يَلْقَاهُ فِيهِ فَدَعَا ع بَعْضَ خَدَمِهِ وَ قَالَ لَهُ امْضِ وَ كَفِّنْ هَذَا فَتَبِعَهُ الْخَادِمُ
When it was during that day, the man increased in the talk and was more insistent. He-asws travelled until he-asws ended to a fork of two roads, and one of the two was narrowed upon the man due to the large number of animals. So he turned to the road he-asws was coming out from and met him-asws in it. He-asws called one of his-asws servants and said to him, ‘Go and shroud this one!’ The servant followed him.
فَلَمَّا انْتَهَى ع إِلَى السُّوقِ وَ لَحِقَ مَعَهُ خَرَجَ الرَّجُلُ مِنَ الدَّرْبِ لِيُعَارِضَهُ وَ كَانَ فِي الْمَوْضِعِ بَغْلٌ وَاقِفٌ فَضَرَبَهُ الْبَغْلُ فَقَتَلَهُ وَ وَقَفَ الْغُلَامُ فَكَفَّنَهُ كَمَا أَمَرَهُ وَ سَارَ ع وَ سِرْنَا مَعَهُ.
When he-asws ended to the market and joined with him, the man came out from the path in order to confront him-asws, and in the place there was a mule standing. The mule struck him and killed him, and the slave paused and shrouded him like what he-asws had instructed him, and he-asws travelled and we travelled with him-asws’’.[50]
51- شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ بْنِ مُوسَى قَالَ: كَتَبَ أَبُو مُحَمَّدٍ الْحَسَنُ إِلَى أَبِي الْقَاسِمِ إِسْحَاقَ بْنِ جَعْفَرٍ الزُّبَيْرِيِّ قَبْلَ مَوْتِ الْمُعْتَزِّ بِنَحْوٍ مِنْ عِشْرِينَ يَوْماً الْزَمْ بَيْتَكَ حَتَّى يَحْدُثَ الْحَادِثُ
(The book) ‘Al Irshad’ – Ibn Qawlawiya, from Al Kulayni, from Ali Bin Muhammad, from Muhammad Bin Ismail Bin Ibrahim Bin Musa who said,
‘Abu Muhammad Al-Hassan-asws wrote to Abu Al-Qasim Is’haq Bin Ja’far Al-Zubeyri before the death of Al-Mu’taz by approximately twenty days: ‘Stay in your house until the event of death occurs’.
فَلَمَّا قُتِلَ بُرَيْحَةُ كَتَبَ إِلَيْهِ قَدْ حَدَثَ الْحَادِثُ فَمَا تَأْمُرُنِي فَكَتَبَ إِلَيْهِ لَيْسَ هَذَا الْحَادِثُ الْحَادِثَ الْآخِرَ فَكَانَ مِنَ الْمُعْتَزِّ مَا كَانَ
When he (Al-Mu’taz) was killed, he wrote to him-asws: ‘The event of death has occurred, so what are your-asws instructions for me?’ He-asws wrote to him: ‘This isn’t the event of death. There is another’. It happened from Al Mu’taz what happened.
قَالَ وَ كَتَبَ إِلَى رَجُلٍ آخَرَ يُقْتَلُ مُحَمَّدُ بْنُ دَاوُدَ قَبْلَ قَتْلِهِ بِعَشَرَةِ أَيَّامٍ فَلَمَّا كَانَ الْيَوْمُ الْعَاشِرُ قُتِلَ.
He (the narrator) said, ‘And he-asws wrote to another man: ‘Muhammad Bin Dawood would be killed before his being killed by ten days’. When it was the tenth day, he was killed’’.[51]
قال ابن الجوزى: استخلف محمّد بن المتوكل الملقب بالمعتز باللّه في المحرم سنة اثنتين و خمسين و مائتين، و قتل في الثاني من شهر رمضان او غرة شعبان سنة خمس و خمسين و مائتين انتهى.
Note: Ibn Al Jowzy said, ‘Muhammad Bin Al-Mutawakkil, titled as Al-Mu’taz Billah, became caliph during Al-Muharram of the year two hundred and fifty-two, and he was killed during the second of the month of Ramazan, or the beginning of Shaban in the year two hundred and fifty-five. – End.
و قال المسعوديّ في كيفية قتله: فمنهم من قال: منع في حبسه من الطعام و الشراب فمات، و منهم من قال انه حقن بالماء الحار المغلى فمن أجل ذلك حين أخرج الى الناس وجدوا جوفه وارما.
And Al-Masoudy said regarding the circumstances of his killing, ‘From them is one who said, he was prevented the food and the drink in his prison, so he died, and from them is one who said he was injected with boiling hot water, so for that reason, when he came out to the people, they found his insides to have swollen.
و الأشهر عند العباسيين انه ادخل حماما و اكره على دخوله اياه، و كان الحمام محميا ثمّ منع الخروج منه، ثمّ تنازع هؤلاء فمنهم من قال انه ترك في الحمام حتّى فاضت نفسه و منهم من ذكر أنّه أخرج من بعد ما كادت نفسه أن تتلف، فاسقى شربة ماء بثلج فتناثر كبده فخمد من فوره، و قيل مات في الحبس حتف أنفه انتهى.
And the most famous in the presence of the Abbasids is that he had entered a bathhouse, and he had been forced to enter it, and the bathhouse was (boiling like a) furnace. Then he was prevented from exiting from it. Then they disputed. From them is one who said he was left in the bathhouse until his breathing was overwhelmed, and from them is one who mentioned that he exited afterwards before his breathing had almost deteriorated (completely). He was quenched water with ice and his liver was in pieces immediately. And it is said he died in the prison until he died. – End.
52- شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِ عَنْ علي [مُحَمَّدِ] بْنِ إِبْرَاهِيمَ الْمَعْرُوفِ بِابْنِ الْكُرْدِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ مُوسَى بْنِ جَعْفَرٍ قَالَ: ضَاقَ بِنَا الْأَمْرُ قَالَ لِي أَبِي امْضِ بِنَا حَتَّى نَصِيرَ إِلَى هَذَا الرَّجُلِ يَعْنِي أَبَا مُحَمَّدٍ ع فَإِنَّهُ قَدْ وُصِفَ عَنْهُ سَمَاحَةٌ فَقُلْتُ تَعْرِفُهُ فَقَالَ لِي مَا أَعْرِفُهُ وَ لَا رَأَيْتُهُ قَطُّ
(The book) ‘Al Irshad’ – Ibn Qawlawiya, from Al Kulayni, from Ali (Muhammad) Bin Ibrahim, well known as Ibn Kurdy,
‘From Muhammad Bin Ali Bin Ibrahim son of Musa-asws Bin Ja’far-asws who said, ‘‘The matter was constricted with us (financially), so my father said to me, ‘Come with us until we come to be with this man, meaning Abu Muhammad-asws for he-asws has been described to have leniency for him-asws’. I said, ‘Do you know him-asws?’ He said, ‘I do not know him-asws nor have I seen him-asws at all!’
قَالَ فَقَصَدْنَاهُ قَالَ أَبِي وَ هُوَ فِي طَرِيقِهِ مَا أَحْوَجَنَا إِلَى أَنْ يَأْمُرَ لَنَا بِخَمْسِمِائَةِ دِرْهَمٍ مِائَتَيْ دِرْهَمٍ لِلْكِسْوَةِ وَ مِائَتَيْ دِرْهَمٍ لِلدَّقِيقِ وَ مِائَةِ دِرْهَمٍ لِلنَّفَقَةِ وَ قُلْتُ فِي نَفْسِي لَيْتَهُ أَمَرَ لِي بِثَلَاثِمِائَةِ دِرْهَمٍ مِائَةٍ أَشْتَرِي بِهَا حِمَاراً وَ مِائَةٍ لِلنَّفَقَةِ وَ مِائَةٍ لِلْكِسْوَةِ وَ أَخْرُجُ إِلَى الْجَبَلِ
He (the narrator) said, ‘We went out intending him-asws, and my father said to me, and he was in his road, ‘How needy we are to that he-asws would instruct for us with five hundred Dirham, two hundred for the clothes and two hundred for the debts, and a hundred for the expenses’. I said within myself, ‘If only he-asws would order for me with three hundred Dirhams, one hundred to buy a donkey with, and one hundred for the expenses, and one hundred for the clothes, and I shall go out to the mountain (like the cities of Hamdan, and qazwin, and Qarmeysin etc.)’.
فَلَمَّا وَافَيْنَا الْبَابَ خَرَجَ إِلَيْنَا غُلَامُهُ وَ قَالَ يَدْخُلُ عَلِيُّ بْنُ إِبْرَاهِيمَ وَ ابْنُهُ مُحَمَّدٌ فَلَمَّا دَخَلْنَا عَلَيْهِ وَ سَلَّمْنَا قَالَ لِأَبِي يَا عَلِيُّ مَا خَلَّفَكَ عَنَّا إِلَى هَذَا الْوَقْتِ قَالَ يَا سَيِّدِي اسْتَحْيَيْتُ أَنْ أَلْقَاكَ عَلَى هَذِهِ الْحَالِ
He (the narrator) said, ‘When we arrived at the door, his-asws slave came out to us and he said, ‘Enter, Ali Bin Ibrahim and Muhammad his son!’ Then entered to see him-asws and we had greeted, he-asws said to my father, ‘O Ali! What made you remain behind from us-asws until this time?’ He said, ‘My Master-asws! I was too embarrassed to meet you-asws while being upon this state’.
فَلَمَّا خَرَجْنَا مِنْ عِنْدِهِ جَاءَنَا غُلَامُهُ فَنَاوَلَ أَبِي صُرَّةً وَ قَالَ هَذِهِ خَمْسُمِائَةِ مِائَتَانِ لِلْكِسْوَةِ وَ مِائَتَانِ لِلدَّقِيقِ وَ مِائَةٌ لِلنَّفَقَةِ وَ أَعْطَانِي صُرَّةً وَ قَالَ هَذِهِ ثَلَاثُمِائَةِ دِرْهَمٍ فَاجْعَلْ مِائَةً فِي ثَمَنِ حِمَارٍ وَ مِائَةً لِلْكِسْوَةِ وَ مِائَةً لِلنَّفَقَةِ وَ لَا تَخْرُجْ إِلَى الْجَبَلِ وَ صِرْ إِلَى سورا [سُورَى] قَالَ فَصَارَ إِلَى سورا [سُورَى]
When we exited from his-asws presence, his-asws slave came over to us and gave my father a package, and he said, ‘These are five hundred Dirhams, two hundred being for the clothing, and two hundred being for the debts, and one hundred being for the expenses’. And he gave me a package and he said, ‘These are three hundred Dirhams. Make a hundred to be regarding the price of a donkey, and one hundred for the clothes, and one hundred for the expenses. And do not go out to the mountain and go to Sowra’a’.
وَ تَزَوَّجَ امْرَأَةً مِنْهَا فَدَخْلُهُ الْيَوْمَ أَرْبَعَةُ آلَافِ دِينَارٍ وَ مَعَ هَذَا يَقُولُ بِالْوَقْفِ قَالَ مُحَمَّدُ بْنُ إِبْرَاهِيمَ الْكُرْدِيُّ أَ تُرِيدُ أَمْراً أَبْيَنَ مِنْ هَذَا فَقَالَ صَدَقْتَ وَ لَكِنَّا عَلَى أَمْرٍ قَدْ جَرَيْنَا عَلَيْهِ.
He went to Sowra’a and married a woman. Today his income is a thousand Dinars, and despite this he is saying with the pausing (holding Waqifiite beliefs). Muhammad Bin Ibrahim says: ‘I said to him, ‘Woe be unto you! Are you wanting a matter clearer than this?’ He said, ‘To this matter (Waqifite beliefs) we have got used to (and are unable to revert due to being well settle therein)’’.[52]
53- قب، المناقب لابن شهرآشوب شا، الإرشاد أَبُو عَلِيِّ بْنُ رَاشِدٍ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: شَكَوْتُ إِلَى أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ ع الْحَاجَةَ فَحَكَّ بِسَوْطِهِ الْأَرْضَ فَأَخْرَجَ مِنْهَا سَبِيكَةً فِيهَا نَحْوَ الْخَمْسِمِائَةِ دِينَارٍ فَقَالَ خُذْهَا يَا أَبَا هَاشِمٍ وَ أَعْذِرْنَا.
(The book) ‘Al Manaqib’ of Ibn Shehr Ahub, (and) ‘Al Irshad’ – Abu Ali Bin Rashid, from Abu Hashim Al Ja’fary who said,
‘I complained to Abu Muhammad Al-Hassan Bin Ali-asws of the need. He-asws scratched the ground with his-asws whip and extracted a nugget from it of approximately five hundred Dinars. He-asws said: ‘Take it, O Abu Hashim, and excuse us (so as not to embarrass him))’’.[53]
54- شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ صَالِحٍ عَنْ أَبِيهِ عَنْ أَبِي عَلِيٍّ الْمُطَهَّرِيِ أَنَّهُ كَتَبَ إِلَيْهِ مِنَ الْقَادِسِيَّةِ يُعْلِمُهُ انْصِرَافَ النَّاسِ عَنِ الْمُضِيِّ إِلَى الْحَجِّ وَ أَنَّهُ يَخَافُ الْعَطَشَ إِنْ مَضَى فَكَتَبَ إِلَيْهِ ع امْضُوا وَ لَا خَوْفَ عَلَيْكُمْ إِنْ شَاءَ اللَّهُ فَمَضَى مَنْ بَقِيَ سَالِمِينَ وَ لَمْ يَجِدُوا عَطَشاً.
(The book) ‘Al Irshad’ – Ibn Qawlawiya, from Al Kulayni, from Ali Bin Muhammad, from Abdullah Bin Salih, from his father, from Abu Ali Al Mutahhary –
‘A man of Al-Qadisiyya wrote to him-asws letting him-asws know of the leaving of the past people to go to Hajj and he was fearing the thirst if he were to go. He-asws wrote to him: ‘Go and there shall be no fear upon you all if Allah-azwj so Desires’. The ones who remained went safely and did not feel any thirst’’.[54]
قال الفيروزآبادي: القادسية بلدة قرب الكوفة، مربها إبراهيم عليه السلام فوجد بها عجوزا فغسلت رأسه، فقال: قدست من أرض فسميت بالقادسية، و دعا لها أن تكون محلة الحاجّ، راجع ج 2 ص 239.
Note: Al-Firozabady said, ‘Al-Qadisiyya is a city nearby Al-Kufa. Ibrahim-as had passed by it. He-as found an old woman at it. She washed his-as head. He-as said: ‘Sanctified (Qadasat) from a land’. So it was named as Al-Qadisiyya, and he-as supplicated for it to become a neighbourhood of the pilgrims’.
55- شا، الإرشاد بِالْإِسْنَادِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ الْفَضْلِ قَالَ: نَزَلَ بِالْجَعْفَرِيِّ مِنْ آلِ جَعْفَرٍ خَلْقٌ كَثِيرٌ لَا قِبَلَ لَهُ بِهِمْ فَكَتَبَ إِلَى أَبِي مُحَمَّدٍ ع يَشْكُو ذَلِكَ فَكَتَبَ إِلَيْهِ تُكْفَوْنَهُمْ إِنْ شَاءَ اللَّهُ
(The book) ‘Al Irshad’ – By the chain from Ali Bin Muhammad, from Ali Bin Al-Husayn Bin Al Fazl who said,
‘A strong force of people came down upon Al-Ja’fary from the family of Ja’far, there being no (ability of) facing for him with them. He wrote to Abu Muhammad-asws (11th Imam-asws) complaining of that. He-asws wrote to him: ‘You would be sufficing (for) that, if Allah-azwj so Desires’.
قَالَ فَخَرَجَ إِلَيْهِ فِي نَفَرٍ يَسِيرٍ وَ الْقَوْمُ يَزِيدُونَ عَلَى عِشْرِينَ أَلْفَ نَفْسٍ وَ هُوَ فِي أَقَلَّ مِنْ أَلْفٍ فَاسْتَبَاحَهُمْ.
He went out against them among a small number (of defenders), and the people were (a force) more than twenty thousand strong, and he was among less than a thousand, and they destroyed them (the large force)’’.[55]
المراد بجعفر جعفر بن أبي طالب الطيار، و قيل: لعل المراد بجعفر، ابن المتوكل لانه أراد المستعين قتل من يحتمل أن يدعى الخلافة، و قتل جمعا من الامراء، و بعث جيشا لقتل الجعفرى و هو رجل من أولاد جعفر المتوكل، استبصر الحق و نسب نفسه الى جعفر الصادق عليه السلام باعتبار المذهب،
Note: The intended with ‘Ja’far’ is Ja’far Bin Abu Talib-asws. And it is said, ‘Perhaps the intended with Ja’far is Al Mutawakkil, because he wanted Al-Mustaeen to kill the ones who claimed the caliphate, and he killed entirety of the commanders, and sent an army to kill Al-Ja’fary, and he is a man from the children of Ja’far Al-Mutawakkil, insightful of the truth, and he attributed himself to Ja’far Al-Sadiq-asws in learning the doctrine.
فلما حوصر بنزول الجيش بساحته كتب الى أبى محمّد عليه السلام و سأله الدعاء لدفع المكروه فأجاب عليه السلام بالمذكور في هذا الحديث انتهى.
When the army was trapped (besieged) in his yard, he wrote to Abu Muhammad-asws and asked him-asws for the supplication to repel its abhorrence. He-asws answered with the (information) mentioned in this Hadeeth – end.
56- شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ إِسْمَاعِيلَ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ قَالَ: قَعَدْتُ لِأَبِي مُحَمَّدٍ ع عَلَى ظَهْرِ الطَّرِيقِ فَلَمَّا مَرَّ بِي شَكَوْتُ إِلَيْهِ الْحَاجَةَ وَ حَلَفْتُ أَنَّهُ لَيْسَ عِنْدِي دِرْهَمٌ فَمَا فَوْقَهُ وَ لَا غَدَاءٌ وَ لَا عَشَاءٌ
(The book) ‘Al Irshad’ – Ibn Qawlawiya, from Al Kulayni, from Ali Bin Muhammad, from Is’haq Bin Muhammad, from Ismail Bin Muhammad Bin Ali Bin Ismail Bin Ali Bin Abdullah Bin Al Abbas who said,
‘I sat (waiting) for Abu Muhammad-asws on the surface of the road. When he-asws passed by me, I complained to him-asws of the need and I swore there wasn’t a single Dirham with me, nor anymore, nor breakfast, nor dinner.
قَالَ فَقَالَ تَحْلِفُ بِاللَّهِ كَاذِباً وَ قَدْ دَفَنْتَ مِائَتَيْ دِينَارٍ وَ لَيْسَ قَوْلِي هَذَا دَفْعاً لَكَ عَنِ الْعَطِيَّةِ أَعْطِهِ يَا غُلَامُ مَا مَعَكَ فَأَعْطَانِي غُلَامُهُ مِائَةَ دِينَارٍ
He (the narrator) said, ‘He-asws said: ‘You are swearing falsely with Allah-azwj, and you have buried two hundred Dinars, and this word of mine to you isn’t a repellent from the award. O slave! Give him whatever is with you!’ His-asws slave gave me one hundred Dinars.
ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ إِنَّكَ تُحْرَمُ الدَّنَانِيرَ الَّتِي دَفَنْتَهَا أَحْوَجَ مَا تَكُونُ إِلَيْهَا وَ صَدَقَ ع وَ ذَلِكَ أَنِّي أَنْفَقْتُ مَا وَصَلَنِي بِهِ وَ اضْطُرِرْتُ ضَرُورَةً شَدِيدَةً إِلَى شَيْءٍ أُنْفِقُهُ وَ انْغَلَقَتْ عَلَيَّ أَبْوَابُ الرِّزْقِ فَنَبَّشْتُ عَنِ الدَّنَانِيرِ الَّتِي كُنْتُ دَفَنْتُهَا فَلَمْ أَجِدْهَا فَنَظَرْتُ فَإِذَا ابْنٌ لِي قَدْ عَرَفَ مَوْضِعَهَا فَأَخَذَهَا وَ هَرَبَ فَمَا قَدَرْتُ مِنْهَا عَلَى شَيْءٍ.
Then he-asws turned to me. He-asws said: ‘You will be needier as can be to the Dinars which you have buried’. And he-asws spoke the truth, and that is because I had spent whatever was aided to me and I became desperate with severe necessity to something I could spend, and I closed the doors of sustenance upon me. I dug up the Dinars which I had buried but could not find them. I looked, and there was a son of mine who had known of its place. He had taken it and fled, and I was not able upon anything’’.[56]
57- نجم، كتاب النجوم نُقِلَتْ مِنْ خَطِّ مَنْ حَدَّثَهُ مُحَمَّدُ بْنُ هَارُونَ بْنِ مُوسَى التَّلَّعُكْبَرِيُّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ هَارُونَ قَالَ: أَنْفَذَنِي وَالِدِي مَعَ بَعْضِ أَصْحَابِ أَبِي الْقَلَّاءِ صَاعِدٍ النَّصْرَانِيِّ لِأَسْمَعَ مِنْهُ مَا رَوَى عَنْ أَبِيهِ مِنْ حَدِيثِ مَوْلَانَا أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ الْعَسْكَرِيِّ ع
(The book) ‘Kitab Al Nujoum’ – It is transmitted from the handwriting of the one who narrated it, Muhammad Bin Haroun Bin Musa Al Tal’ukbary who said, ‘It is narrated to us by Muhammad Bin Haroun who said,
‘My father took me with one of the companions to Abu Al-Qala’a Sa’id the Chrsitians in order to listen from him what he is reported from his father, from the Hadeeth of our Master-asws Abu Muhammad Al-Hassan-asws Bin Ali Al-Askari-asws.
فَأَوْصَلَنِي إِلَيْهِ فَرَأَيْتُ رَجُلًا مُعَظَّماً وَ أَعْلَمْتُهُ السَّبَبَ فِي قَصْدِي فَأَدْنَانِي وَ قَالَ حَدَّثَنِي أَبِي أَنَّهُ خَرَجَ وَ إِخْوَتُهُ وَ جَمَاعَةٌ مِنْ أَهْلِهِ مِنَ الْبَصْرَةِ إِلَى سُرَّ مَنْ رَأَى لِلظُّلَامَةِ مِنَ الْعَامِلِ فَإِذَا بِسُرَّ مَنْ رَأَى فِي بَعْضِ الْأَيَّامِ إِذَا بِمَوْلَانَا أَبِي مُحَمَّدٍ ع عَلَى بَغْلَةٍ وَ عَلَى رَأْسِهِ شَاشَةٌ وَ عَلَى كَتِفِهِ طَيْلَسَانٌ
He brought me to him. I saw a venerated man, and I let him know the reason regarding of my coming. He drew me closer and said, ‘My father narrated to me that he and his brothers and a group from his companions had gone out from Al-Basra to Surmanray due to the injustices from the governor. I was in Surmanray during one of the day when our Master-asws Abu Muhammad-asws came upon a mule, and upon his-asws head was a screen, and upon his-asws shoulder was pallium.
فَقُلْتُ فِي نَفْسِي هَذَا الرَّجُلُ يَدَّعِي بَعْضُ الْمُسْلِمِينَ أَنَّهُ يَعْلَمُ الْغَيْبَ وَ قُلْتُ إِنْ كَانَ الْأَمْرُ عَلَى هَذَا فَيُحَوِّلُ مُقَدَّمَ الشَّاشَةِ إِلَى مُؤَخَّرِهَا فَفَعَلَ ذَلِكَ فَقُلْتُ هَذَا اتِّفَاقٌ وَ لَكِنَّهُ سَيُحَوِّلُ طَيْلَسَانَهُ الْأَيْمَنَ إِلَى الْأَيْسَرِ وَ الْأَيْسَرَ إِلَى الْأَيْمَنِ فَفَعَلَ ذَلِكَ وَ هُوَ يَسِيرٌ وَ قَدْ وَصَلَ إِلَيَّ
I said within myself, ‘This man, some of the Muslims are claiming he-asws knows the hidden matters’. And I said, ‘If the matter were upon this, he-asws would turn the front of his-asws screen to its back’. He-asws did that. I said, ‘This is a co-incidence, but (if) he were to turn his-asws right pallium to the left, and the left to the right’. He-asws did that, and he-asws arrived to me.
فَقَالَ يَا صَاعِدُ لِمَ لَا تَشْغَلُ بِأَكْلِ حِيدَانِكَ عَمَّا لَا أَنْتَ مِنْهُ وَ لَا إِلَيْهِ وَ كُنَّا نَأْكُلُ سَمَكاً هَذَا لَفْظَةُ حَدِيثِهِ نَقَلْنَاهُ كَمَا رَأَيْنَاهُ وَ رُوِّينَاهُ وَ مَنْ عَرَفَ كَيْفَ عَرَفْنَاهُ كَانَ كَمَنْ شَاهَدَ ذَلِكَ وَ سَمِعَهُ وَ رَآهُ وَ أَسْلَمَ صَاعِدُ بْنُ مَخْلَدٍ وَ كَانَ وَزِيراً لِلْمُعْتَمِدِ.
He-asws said: ‘O Sa’id! Why are you not pre-occupying with eating your gravel (food), about what neither are you from it nor to it, and we-asws are eating fish’. These were the words of his-asws Hadeeth. We are transmitting just as we saw it and are reporting it. And the one who knows how we known it, would be like the one who had witnessed that and heard him-asws and seek him-asws’. And Sa’id Bin Makhlad became a Muslim, and he was a minister of AlMu’tamid (caliph)’’.[57]
بيان: قوله لم لا تشغل بأكل حيدانك كذا كان في المنقول منه و لعله تصحيف جيداتك أي اللحوم.
Explanation: ‘Why are you not pre-occupying with eating your gravel’ – Such it has been in the transmission from him, and perhaps the correct is ‘your good’, i.e good meat.
58- نجم، كتاب النجوم رُوِّينَا بِإِسْنَادِنَا إِلَى عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ فِي كِتَابِ الدَّلَائِلِ بِإِسْنَادِهِ عَنِ الْكُلَيْنِيِّ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ عَمْرِو بْنِ أَبِي مُسْلِمٍ أَبِي عَلِيٍّ قَالَ: كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ع وَ جَارِيَتِي حَامِلٌ أَسْأَلُهُ أَنْ يُسَمِّيَ مَا فِي بَطْنِهَا فَكَتَبَ سَمِّ مَا فِي بَطْنِهَا إِذَا ظَهَرَتْ ثُمَّ مَاتَتْ بَعْدَ شَهْرٍ مِنْ وِلَادَتِهَا فَبَعَثَ إِلَيَّ بِخَمْسِينَ دِينَاراً عَلَى يَدِ مُحَمَّدِ بْنِ سِنَانٍ الصَّوَّافِ وَ قَالَ اشْتَرِ بِهَذِهِ جَارِيَةً.
(The book) ‘Kitab Al Nujoum’ – We are reporting with our chain to Abdullah Bin Ja’far Al Himeyri in ‘Kitab Al Dalail’, by his chain from Al Kulayni, from Is’haq Bin Muhammad, from Amro Bin Abu Muslim Abu Ali who said,
‘I wrote to Abu Muhammad-asws and my slave girl was pregnant, asking him-asws to name what was in her belly. He-asws wrote: ‘Name what is in her belly when it appears’. Then she died after a month from her giving birth. He-asws sent fifty Dinars to me upon the hands of Muhammad Bin Sinan, the wool merchant, and said: ‘Buy a slave girl with this’’.[58]
59- قب، المناقب لابن شهرآشوب كَافُورٌ الْخَادِمُ قَالَ: كَانَ يُونُسُ النَّقَّاشُ يَغْشَى سَيِّدَنَا الْإِمَامَ 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 يَتَبَسَّمُ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Kafour the servant said,
‘Yunus was the engraver of our Master-asws the Imam-asws and he served him. One day he came to him-asws trembling. He said, ‘O my Master-asws! I bequeath to 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 وَجَّهَ إِلَيَّ ابْنُ بَغَا بِفَصٍّ لَيْسَ لَهُ قِيمَةٌ أَقْبَلْتُ أُنَقِّشُهُ فَكَسَرْتُهُ بِاثْنَيْنِ وَ مَوْعِدُهُ غَداً وَ هُوَ ابْنُ بَغَا إِمَّا أَلْفُ سَوْطٍ أَوِ الْقَتْلُ
He said, ‘Ibn Bagha sent a stone (gem) to me, there wasn’t any value to it. I went to engrave it, and it broke into two halves, and his appointment is tomorrow, and he is Ibn Bagha. Either it would be a thousand lashed or the killing’.
قَالَ امْضِ إِلَى مَنْزِلِكَ إِلَى غَدٍ فَرُحْ لَا يَكُونُ إِلَّا خَيْراً فَلَمَّا كَانَ مِنَ الْغَدِ وَافَاهُ بُكْرَةً يُرْعَدُ فَقَالَ قَدْ جَاءَ الرَّسُولُ يَلْتَمِسُ الْفَصَّ فَقَالَ امْضِ إِلَيْهِ فَلَنْ تَرَى إِلَّا خَيْراً قَالَ وَ مَا أَقُولُ لَهُ يَا سَيِّدِي
He-asws said: ‘Go to your house to a happy tomorrow. Nothing will happen except good’. When it was the next morning, he came to him-asws early morning trembling. He said, ‘The messenger has come seeking the gem’. He-asws said: ‘Go to him. You will never see except good’. He (the narrator) said, ‘And what shall I say to him, O my Master?’
قَالَ فَتَبَسَّمَ وَ قَالَ امْضِ إِلَيْهِ وَ اسْمَعْ مَا يُخْبِرُكَ بِهِ فَلَا يَكُونُ إِلَّا خَيْراً
He (the narrator) said, ‘He-asws smiled, and he-asws said: ‘Go to him and listen to what he informs you with. Nothing will happen except good’.
قَالَ فَمَضَى وَ عَادَ يَضْحَكُ وَ قَالَ قَالَ لِي يَا سَيِّدِي الْجَوَارِي اخْتَصَمْنَ فَيُمْكِنُكَ أَنْ تَجْعَلَهُ اثْنَيْنِ حَتَّى نُغْنِيكَ
He (the narrator) said, ‘He went, and returned laughing and said, he said to me, O my Master-asws, ‘The slave girls have disputed. Is it possible for you to make it to be two until we suffice you?’
فَقَالَ الْإِمَامُ ع اللَّهُمَّ لَكَ الْحَمْدُ إِذْ جَعَلْتَنَا مِمَّنْ يَحْمَدُكَ حَقّاً فَأَيْشٍ قُلْتَ لَهُ قَالَ قُلْتُ لَهُ حَتَّى أَتَأَمَّلَ أَمْرَهُ فَقَالَ أَصَبْتَ.
The Imam-asws said: ‘O Allah-azwj! For You-azwj is the Praise when You-azwj 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, ‘(Wait) until I contemplate its matter’. He-asws said: ‘You got it right!’’[59]
60- قب، المناقب لابن شهرآشوب أَبُو هَاشِمٍ الْجَعْفَرِيُّ عَنْ دَاوُدَ بْنِ الْأَسْوَدِ قَالَ: دَعَانِي سَيِّدِي أَبُو مُحَمَّدٍ ع فَدَفَعَ إِلَيَّ خَشَبَةً كَأَنَّهَا رِجْلُ بَابٍ مُدَوَّرَةٍ طَوِيلَةٍ مِلْءَ الْكَفِّ فَقَالَ صِرْ بِهَذِهِ الْخَشَبَةِ إِلَى الْعَمْرِيِّ فَمَضَيْتُ فَلَمَّا صِرْتُ فِي بَعْضِ الطَّرِيقِ عَرَضَ لِي سَقَّاءٌ مَعَهُ بَغْلٌ فَزَاحَمَنِي الْبَغْلُ عَلَى الطَّرِيقِ فَنَادَانِي السَّقَّاءُ ضَحِّ عَلَى الْبَغْلِ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Abu Hashim Al Ja’fari, from Dawood Bin Al Aswad who said,
‘My Master-asws summoned me. He-asws handed a plank to me as if it were a base of a door, round, long, filling the palm. He-asws said: ‘Go with this wood to Al-Amry’. I went. When I came to be in one of the roads, a water carrier presented to me, with him was a mule. The mule crowded me upon the road. The water carrier called out to me: ‘Get away from the mule!’
فَرَفَعْتُ الْخَشَبَةَ الَّتِي كَانَتْ مَعِي فَضَرَبْتُ بِهَا الْبَغْلَ فَانْشَقَّتْ فَنَظَرْتُ إِلَى كَسْرِهَا فَإِذَا فِيهَا كُتُبٌ فَبَادَرْتُ سَرِيعاً فَرَدَدْتُ الْخَشَبَةَ إِلَى كُمِّي فَجَعَلَ السَّقَّاءُ يُنَادِينِي وَ يَشْتِمُنِي وَ يَشْتِمُ صَاحِبِي فَلَمَّا دَنَوْتُ مِنَ الدَّارِ رَاجِعاً اسْتَقْبَلَنِي عِيسَى الْخَادِمُ عِنْدَ الْبَابِ الثَّانِي فَقَالَ يَقُولُ لَكَ مَوْلَايَ أَعَزَّهُ اللَّهُ لِمَ ضَرَبْتَ الْبَغْلَ وَ كَسَرْتَ رِجْلَ الْبَابِ
I raised the wood which was with me, and I struck the mule with it, and it broke. I looked at its pieces and there were letter in it. I rushed quickly and returned the wood to my sleeve. The water carrier went on to call out to me and insulting me and insulting my companion. When I was near from the house returning. Isa the servant received me at the second door. He said, ‘My Master-asws says to you: ‘May Allah-azwj Cherish him! Why did you hit the mule and broke the base of the door?’
I said to him-asws, ‘O my Master-asws! I did not know what was in the base of the door’. He-asws said: ‘And why did you have to do a deed being needy to apologise from it? Beware after it from repeating similar to it, and whenever you hear insults to us-asws, then continue on your way which I-asws instruct you with and beware of replying to the one who insults us-asws, or introducing to him who you are, for we are in an evil country, and an evil city. And continue in your road, for your news and your situations are being referred to us-asws, so know that!’’.[60]
إِدْرِيسُ بْنُ زِيَادٍ الْكَفَرْتُوثَائِيُّ قَالَ: كُنْتُ أَقُولُ فِيهِمْ قَوْلًا عَظِيماً فَخَرَجْتُ إِلَى الْعَسْكَرِ لِلِقَاءِ أَبِي مُحَمَّدٍ ع فَقَدِمْتُ وَ عَلَيَّ أَثَرُ السَّفَرِ وَ وَعْثَاؤُهُ فَأَلْقَيْتُ نَفْسِيعَلَى دُكَّانِ حَمَّامٍ فَذَهَبَ بِيَ النَّوْمُ فَمَا انْتَبَهْتُ إِلَّا بِمِقْرَعَةِ أَبِي مُحَمَّدٍ ع قَدْ قَرَعَنِي بِهَا حَتَّى اسْتَيْقَظْتُ فَعَرَفْتُهُ صَلَّى اللَّهُ عَلَيْهِ
Idrees Bin Ziyad Al Kafartusaie who said,
‘I used to say a mighty word regarding them (Imams-asws). I went out to Al-Askar to meet Abu Muhammad-asws. I arrived and there were impacts of the journey upon me and its moths (insects). I threw myself upon a bath shop. The sleep overtook me, and I did not wake up except by a knocking of Abu Muhammad-asws knocking me with it until I woke up. I recognised him-asws, may the Salawaat of Allah-azwj be upon him-asws.
فَقُمْتُ قَائِماً أُقَبِّلُ قَدَمَهُ وَ فَخِذَهُ وَ هُوَ رَاكِبٌ وَ الْغِلْمَانُ مِنْ حَوْلِهِ فَكَانَ أَوَّلُ مَا تَلَقَّانِي بِهِ أَنْ قَالَ يَا إِدْرِيسُ بَلْ عِبادٌ مُكْرَمُونَ لا يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ-
I rose up standing, kissing his-asws feet and his-asws thigh, and he-asws was riding, and the servants were around him-asws. The first of what he-asws met me with is that he-asws said: ‘O Idrees! But, they (Prophets) are honoured servants [21:26] They do not precede Him in speech and they are only acting by His Command [21:27]’.
فَقُلْتُ حَسْبِي يَا مَوْلَايَ وَ إِنَّمَا جِئْتُ أَسْأَلُكَ عَنْ هَذَا قَالَ فَتَرَكَنِي وَ مَضَى.
I said, ‘It suffices me, O my Master-asws! And rather, I had come to ask you-asws about this’. He-asws left me and went’’.[61]
عَنْ مُحَمَّدِ بْنِ مُوسَى قَالَ: شَكَوْتُ إِلَى أَبِي مُحَمَّدٍ ع مَطْلَ غَرِيمٍ لِي فَكَتَبَ إِلَيَّ عَنْ قَرِيبٍ يَمُوتُ وَ لَا يَمُوتُ حَتَّى يُسَلِّمَ إِلَيْكَ مَا لَكَ عِنْدَهُ فَمَا شَعَرْتُ إِلَّا وَ قَدْ دَقَّ عَلَيَّ الْبَابَ وَ مَعَهُ مَالِي وَ جَعَلَ يَقُولُ اجْعَلْنِي فِي حِلٍّ مِمَّا مَطَلْتُكَ
From Muhammad Bin Musa who said,
‘I complained to Abu Muhammad-asws about the debtor delaying to me. He-asws wrote to me: ‘Very shorty he would be dying, and he will not die until he submits whatever is for you with him. I was not aware except, and he knocked the door upon me, and with him was my money, and he went on to say, ‘Make me to be to be in release from what I had delayed upon you.
فَسَأَلْتُهُ عَنْ مَوْجِبِهِ فَقَالَ إِنِّي رَأَيْتُ أَبَا مُحَمَّدٍ ع فِي مَنَامِي وَ هُوَ يَقُولُ لِيَ ادْفَعْ إِلَى مُحَمَّدِ بْنِ مُوسَى مَا لَهُ عِنْدَكَ فَإِنَّ أَجَلَكَ قَدْ حَضَرَ وَ اسْأَلْهُ أَنْ يَجْعَلَكَ فِي حِلٍّ مِنْ مَطْلِكَ.
I asked him about his response. He said, ‘I saw Abu Muhammad-asws in my dream and he-asws was saying to me: ‘Hand over to Muhammad Bin Musa whatever is for him in your possession, for your death has presented, and ask him to make you to be in release from your having delayed’’.[62]
حَمْزَةُ بْنُ مُحَمَّدٍ السَّرْوِيُّ قَالَ: أَمْلَقْتُ وَ عَزَمْتُ عَلَى الْخُرُوجِ إِلَى يَحْيَى بْنِ مُحَمَّدٍ ابْنِ عَمِّي بِحَرَّانَ وَ كَتَبْتُ أَسْأَلُهُ أَنْ يَدْعُوَ لِي فَجَاءَ الْجَوَابُ لَا تَبْرَحْ فَإِنَّ اللَّهَ يَكْشِفُ مَا بِكَ وَ ابْنُ عَمِّكَ قَدْ مَاتَ وَ كَانَ كَمَا قَالَ وَ وَصَلْتُ إِلَى تَرَكَتِهِ.
Hamza Bin Muhammad Al Sarwy who said,
‘I was impoverished and determined upon going out to Yahya Bin Muhammad, my cousin in Bahrain, to ask him to supplicate for me. The answer came: ‘Do not depart, for Allah-azwj will Remove whatever is with you, and your cousin has died’. And it happened like what he-asws had said, and I arrive to his estate’’.[63]
إِسْحَاقُ قَالَ حَدَّثَنِي يَحْيَى الْقَنْبَرِيُّ قَالَ: كَانَ لِأَبِي مُحَمَّدٍ ع وَكِيلٌ قَدِ اتَّخَذَ مَعَهُ فِي الدَّارِ حُجْرَةً يَكُونُ مَعَهُ خَادِمٌ أَبْيَضُ فَرَاوَدَ الْوَكِيلُ الْخَادِمَ عَلَى نَفْسِهِ فَأَبَى أَنْ يَأْتِيَهُ إِلَّا بِنَبِيذٍ فَاحْتَالَ لَهُ بِنَبِيذٍ ثُمَّ أَدْخَلَهُ عَلَيْهِ وَ بَيْنَهُ وَ بَيْنَ أَبِي مُحَمَّدٍ ع ثَلَاثَةُ أَبْوَابٍ مُغْلَقَةٍ
Is’haq said, ‘It is narrated to me by Yahya Al Qanbary who said,
‘There was a representative for Abu Muhammad-asws who had taken a room in the house a white servant with him. The representative seduced he servant to himself, but he refused to go to him except with Nabeez (intoxicant). He prepared Nabeez for him, then entered to him. And there were three locked doors between him and Abu Muhammad-asws.
قَالَ فَحَدَّثَنِي الْوَكِيلُ قَالَ إِنِّي لَمُنْتَبِهٌ إِذَا أَنَا بِالْأَبْوَابِ تُفْتَحُ حَتَّى جَاءَ بِنَفْسِهِ فَوَقَفَ عَلَى بَابِ الْحُجْرَةِ ثُمَّ قَالَ يَا هَؤُلَاءِ خَافُوا اللَّهَ فَلَمَّا أَصْبَحْنَا أَمَرَ بِبَيْعِ الْخَادِمِ وَ إِخْرَاجِي مِنَ الدَّارِ.
He (the narrator) said, ‘The representative narrated to me. He said, ‘I was alerted when I was with the opened doors until he-asws came by himself-asws. He-asws paused at the door of the room, then said: ‘O you! Fear Allah-azwj!’ When it was morning, he-asws ordered with selling the servant and my expulsion from the house’’.[64]
سُفْيَانُ بْنُ مُحَمَّدٍ الضُّبَعِيُ قَالَ: كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ع أَسْأَلُهُ عَنِ الْوَلِيجَةِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ لَمْ يَتَّخِذُوا مِنْ دُونِ اللَّهِ وَ لا رَسُولِهِ وَ لَا الْمُؤْمِنِينَ وَلِيجَةً
Sufyan Bin Muhammad Al Zubaie who said,
‘I wrote to Abu Muhammad-asws asking him-asws about the confidant, and it is the Word of Allah-azwj Mighty and Majestic: and do not take as a confidant any one from besides Allah, nor His Rasool, nor the Momineen; [9:16].
قُلْتُ فِي نَفْسِي لَا فِي الْكِتَابِ مَنْ تَرَى الْمُؤْمِنَ هَاهُنَا فَرَجَعَ الْجَوَابُ الْوَلِيجَةُ الَّتِي تُقَامُ دُونَ وَلِيِّ الْأَمْرِ وَ حَدَّثَتْكَ نَفْسُكَ عَنِ الْمُؤْمِنِينَ مَنْ هُمْ فِي هَذَا الْمَوْضِعِ فَهُمُ الْأَئِمَّةُ يُؤْمِنُونَ عَلَى اللَّهِ فَيُجِيزُ أَمَانَهُمْ.
I said within myself, ‘It is not in the Book. Whom do you-asws see as being the Momin over here?’ The answer returned: ‘The confidant is the one who stands below the Master-asws of the command, and you discussed with yourself about the Momineen, who they are in this place. They are the Imams-asws believing in Allah-azwj, so He-azwj has Informed of their-asws trust’’.[65]
أَشْجَعُ بْنُ الْأَقْرَعِ قَالَ: كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ع أَسْأَلُهُ أَنْ يَدْعُوَ اللَّهَ لِي مِنْ وَجَعِ عَيْنِي وَ كَانَتْ إِحْدَى عَيْنَيَّ ذَاهِبَةً وَ الْأُخْرَى عَلَى شرف هَارٍ فَكَتَبَ إِلَيَّ حَبَسَ اللَّهُ عَلَيْكَ عَيْنَيْكَ فَأَقَامَتِ الصَّحِيحَةُ
Ashja’a Bin Al Aqra’a said,
‘I wrote to Abu Muhammad-asws asking him-asws to supplicate to Allah-azwj for me for my eye pain, and one of my eye (sight) had gone, and the other was on the edge of going. He-asws wrote to me: ‘May Allah-azwj Withhold your eyes upon you!’ It stayed healthy.
وَ وَقَّعَ فِي آخِرِ الْكِتَابِ آجَرَكَ اللَّهُ وَ أَحْسَنَ ثَوَابَكَ فَاغْتَمَمْتُ بِذَلِكَ وَ لَمْ أَعْرِفْ فِي أَهْلِي أَحَداً مَاتَ فَلَمَّا كَانَ بَعْدَ أَيَّامٍ جَاءَنِي وَفَاةُ ابْنِي طَيِّبٍ فَعَلِمْتُ أَنَّ التَّعْزِيَةَ لَهُ.
And he-asws signed at the end of the letter: ‘May Allah-azwj Recompense you and Better your Rewards’. I was saddened at that and did not know of anyone in my family who had died. When it was after a few days, there came to me (news) of the death of my good son. I knew that the condolence was for him’’.[66]
عُمَرُ بْنُ أَبِي مُسْلِمٍ قَالَ: قَدِمَ عَلَيْنَا بِسُرَّ مَنْ رَأَى رَجُلٌ مِنْ أَهْلِ مِصْرَ يُقَالُ لَهُ سَيْفُ بْنُ اللَّيْثِ يَتَظَلَّمُ إِلَى المهدي [الْمُهْتَدِي] فِي ضَيْعَةٍ لَهُ غَصَبَهَا شَفِيعٌ الْخَادِمُ وَ أَخْرَجَهُ مِنْهَا فَأَشَرْنَا إِلَيْهِ أَنْ يَكْتُبَ إِلَى أَبِي مُحَمَّدٍ ع يَسْأَلُهُ تَسْهِيلَ أَمْرِهَا
Umar Bin Abu Muslim who said,
‘A man from the people of Egypt called Sayf Bin Al-Lays arrived to us at Surmanray appealing to Al-Mahdy (Al-Muhtady) regarding an estate of his which Shafie the servant had usurped it and expelled him from it. We indicated to him that he should write to Abu Muhammad-asws asking him-asws for easing its matter.
فَكَتَبَ إِلَيْهِ أَبُو مُحَمَّدٍ ع لَا بَأْسَ عَلَيْكَ ضَيْعَتُكَ تُرَدُّ عَلَيْكَ فَلَا تَتَقَدَّمْ إِلَى السُّلْطَانِ وَ أْتِ الْوَكِيلَ الَّذِي فِي يَدِهِ الضَّيْعَةُ وَ خَوِّفْهُ بِالسُّلْطَانِ الْأَعْظَمِ اللَّهِ رَبِّ الْعَالَمِينَ
Abu Muhammad-asws wrote to him: ‘There shall be no problem upon you. Your estate would be returned to you, so do not proceed to the sultan, and go to the representative in whose hand is the estate and frighten him with the Mighty Sultan, Allah-azwj Lord-azwj of the worlds’.
فَلَقِيَهُ فَقَالَ لَهُ الْوَكِيلُ الَّذِي فِي يَدِهِ الضَّيْعَةُ قَدْ كُتِبَ إِلَيَّ عِنْدَ خُرُوجِكَ أَنْ أَطْلُبَكَ وَ أَنْ أَرُدَّ الضَّيْعَةَ عَلَيْكَ فَرَدَّهَا عَلَيْهِ بِحُكْمِ الْقَاضِي ابْنِ أَبِي الشَّوَارِبِ وَ شَهَادَةِ الشُّهُودِ وَ لَمْ يَحْتَجْ أَنْ يَتَقَدَّمَ إِلَى الْمُهْتَدِي فَصَارَتِ الضَّيْعَةُ لَهُ.
He met him. The representative in whose hand was the estate said to him, ‘He-asws had written to me during your going out, that I should seek you and return the estate to you’. He returned it to him by the order of the judge Ibn Abu Al-Shawarib and witnesses of the witnesses, and he was not needy to be proceeding to Al-Muhtady, and the estate came to him’’.[67]
هو أحمد بن محمّد بن عبد اللّه الاموى كان قاضى بغداد من عهد المتوكل الى زمن المقتدر، توفّي سنة 317، و بنو ابى الشوارب بيت مشهور ببغداد
Note: (Ibn Abu Al-Shawarib) – He is Ahmad Bin Muhammad Bin Abdullah Al-Amwy who was the judge of Baghdad from the era of Al-Mutawakkil up to the time of Al-Muqtadir in the year 317, and he clan of Abu Al-Shawarib is a famous household at Baghdad.
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ: كَتَبَ مُحَمَّدُ بْنُ حُجْرٍ إِلَى أَبِي مُحَمَّدٍ ع يَشْكُو عَبْدَ الْعَزِيزِ بْنَ دُلَفَ وَ يَزِيدَ بْنَ عَبْدِ اللَّهِ فَكَتَبَ إِلَيْهِ أَمَّا عَبْدُ الْعَزِيزِ فَقَدْ كُفِيتَهُ وَ أَمَّا يَزِيدُ فَإِنَّ لَكَ وَ لَهُ مَقَاماً بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ فَمَاتَ عَبْدُ الْعَزِيزِ وَ قَتَلَ يَزِيدُ مُحَمَّدَ بْنَ حُجْرٍ.
Ali Bin Muhammad Bin one of our companions who said,
‘Muhammad Bin Hujr wrote to Abu Muhammad-asws complaining of Abdul Aziz Bin Dulaf and Yazeed bin Abdullah. He-asws wrote to him: ‘As for Abdul Aziz, you have been sufficed of him, and as for Yazeed, there is a position for you and for him in front of Allah-azwj Mighty and Majestic. Abdul Aziz died and Yazeed killed Muhammad Bin Hujr’’.[68]
أَحْمَدُ بْنُ إِسْحَاقَ قَالَ: دَخَلْتُ إِلَى أَبِي مُحَمَّدٍ ع فَسَأَلْتُهُ أَنْ يَكْتُبَ لِأَنْظُرَ إِلَى خَطِّهِ فَأَعْرِفَهُ إِذَا وَرَدَ فَقَالَ نَعَمْ ثُمَّ قَالَ يَا أَحْمَدُ إِنَّ الْخَطَّ سَيَخْتَلِفُ عَلَيْكَ مَا بَيْنَ الْقَلَمِ الْغَلِيظِ وَ الْقَلَمِ الدَّقِيقِ فَلَا تَشُكَّنَّ ثُمَّ دَعَا بِالدَّوَاةِ
Ahmad Bin Is’haq who said,
‘I entered to see Abu Muhammad-asws. I asked him-asws to write, for me to look at his-asws handwriting so I can recognise it whenever it arrives. He-asws said: ‘Yes’. Then he-asws said: ‘O Ahmad! The handwriting would be differing to you what is between the thick pen and the thin pen, so do not be doubting’. Then he-asws called for the ink.
فَقُلْتُ فِي نَفْسِي أَسْتَوْهِبُهُ الْقَلَمَ الَّذِي كَتَبَ بِهِ فَلَمَّا فَرَغَ مِنَ الْكِتَابَةِ أَقْبَلَ يُحَدِّثُنِي وَ هُوَ يَمْسَحُ الْقَلَمَ بِمِنْدِيلِ الدَّوَاةِ سَاعَةً ثُمَّ قَالَ هَاكَ يَا أَحْمَدُ فَنَاوَلَنِيهِ [فَتَنَاوَلْتُهُ] الْخَبَرَ.
I said within myself, ‘I shall ask him-asws to be gifted the pen which he-asws is writing with’. When he-asws was free from the writing, he-asws turned to narrate to me and he-asws was wiping the ink from the pen for a while. Then he-asws said: ‘Here, O Ahmad!’ He-asws gave it – the Hadeeth’’.[69]
61- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ إِسْحَاقَ مِثْلَهُ إِلَى قَوْلِهِ فَنَاوَلَنِيهِ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي أَغْتَمُّ بِشَيْءٍ يُصِيبُنِي فِي نَفْسِي وَ قَدْ أَرَدْتُ أَنْ أَسْأَلَ أَبَاكَ فَلَمْ يُقْضَ لِي ذَلِكَ فَقَالَ وَ مَا هُوَ يَا أَحْمَدُ
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Is’haq,
‘Similar to it up to his words, ‘He-asws gave it. I said, ‘May I be sacrificed for you-asws! I am saddened with something afflicting me within myself, and I had wanted to ask your-asws father, but that was not fulfilled for me’. He-asws said: ‘And what is it, O Ahmad?’
فَقُلْتُ سَيِّدِي رُوِيَ لَنَا عَنْ آبَائِكَ أَنَّ نَوْمَ الْأَنْبِيَاءِ عَلَى أَقْفِيَتِهِمْ وَ نَوْمَ الْمُؤْمِنِينَ عَلَى أَيْمَانِهِمْ وَ نَوْمَ الْمُنَافِقِينَ عَلَى شَمَائِلِهِمْ وَ نَوْمَ الشَّيَاطِينِ عَلَى وُجُوهِهِمْ فَقَالَ كَذَلِكَ هُوَ
I said, ‘My Master-asws! It is reported to us from your-asws forefathers-asws that the sleep of Prophets-as is upon their backs, and the sleep of the Momineen is upon their right (side), and the sleep of the hypocrites is upon their left (side), and the sleep of the Satan-la is upon their faces’. He-asws said: ‘It is like that’.
فَقُلْتُ سَيِّدِي فَإِنِّي أَجْتَهِدُ أَنْ أَنَامَ عَلَى يَمِينِي فَمَا يُمْكِنُنِي وَ لَا يَأْخُذُنِي النَّوْمُ عَلَيْهَا فَسَكَتَ سَاعَةً ثُمَّ قَالَ يَا أَحْمَدُ ادْنُ مِنِّي فَدَنَوْتُ مِنْهُ فَقَالَ أَدْخِلْ يَدَكَ تَحْتَ ثِيَابِكَ فَأَدْخَلْتُهَا فَأَخْرَجَ يَدَهُ مِنْ تَحْتِ ثِيَابِهِ وَ أَدْخَلَهَا تَحْتَ ثِيَابِي فَمَسَحَ بِيَدِهِ الْيُمْنَى عَلَى جَانِبِيَ الْأَيْسَرِ وَ بِيَدِهِ الْيُسْرَى عَلَى جَانِبِيَ الْأَيْمَنِ ثَلَاثَ مَرَّاتٍ
I said, ‘My Master-asws! I struggle upon my right, but I am not able, nor the sleep seize me upon it’. He-asws was silent for a while, then said: ‘O Ahmad! Come near me-asws!’ I went near him-asws. He-asws said: ‘Insert your hand beneath your clothes’. I inserted it. He-asws extracted his-asws hand from under his-asws clothes and inserted it beneath my clothes. He-asws wiped his-asws right hand upon my left side and his-asws left hand upon my right side, three times.
فَقَالَ أَحْمَدُ فَمَا أَقْدِرُ أَنْ أَنَامَ عَلَى يَسَارِي مُنْذُ فَعَلَ بِي ذَلِكَ وَ مَا يَأْخُذُنِي نَوْمٌ عَلَيْهَا أَصْلًا.
Ahmad said, ‘I have not been able to seep upon my left since he-asws had done that with me, and the sleep does not seize me upon it, originally’’.[70]
أبو عليّ أحمد بن إسحاق بن عبد اللّه بن سعد بن مالك بن الاحوص الأشعريّ القمّيّ، كان وافد القميين، روى عن أبي جعفر الثاني و أبى الحسن الثالث عليهما السلام و كان من خاصّة أبى محمّد العسكريّ عليه السلام، و له كتب.
Note:
(1) Abu Ali Ahmad Bin Is’haq Bin Abdullah Bin Sa’ad Bin Malik Bin Al-Ahows Al-Ash’ary Al-Qummi. He was a delegate of the people of Qum. He reported from Abu Ja’far-asws the 2nd, and Abu Al-Hassan-asws the 3rd, greetings be upon them-asws, and he was from the special ones of Abu Muhammad Al-Askari-asws, upon him-asws be the greetings, and there are books for him.
و ذلك لانهم يعتمدون على قول الاطباء اليونانيين أكثر من اعتمادهم على قول صاحب الشريعة، و من طبهم أن ينام الرجل أولا على اليمين قليلا لينحدر الغذاء الى قعر المعدة و يتمكن فم المعدة من الانسداد الكامل،
(2) (The Hadeeth), ‘And that is because they are relying upon the word of Greek physicians more than their reliance upon the word of the owner of the Law, and from their medicine is that the man should first be upon the right a little in order for the food to roll down to the bottom of the stomach and enable the entrance of the stomach complete jamming.
ثمّ يتحول الى اليسار ليقع الكبد على المعدة فيسخنها بحرارتها الى أن ينهضم الغذاء و يصير كيموسا، ثمّ يتحول الى جانب اليمنى لينحدر الغذاء الى الكبد بميله الطبيعي فان الكبد في يسار المعدة، ثمّ بعد قليل يتحول الى اليسار إلى آخر ما يقولون في ذلك.
Then he should turn to the left for the liver to fall upon the stomach and heat it up with its heat until the food is digested and becomes chyme. Then he should turn to the right side or the food to roll down to the liver by its natural inclination, for the liver is in the left of the stomach. Then after a while, he should turn to the left – up to the end of what they are saying regarding that.
62- قب، المناقب لابن شهرآشوب شَاهَوَيْهِ بْنُ عَبْدِ رَبِّهِ قَالَ: كَانَ أَخِي صَالِحٌ مَحْبُوساً فَكَتَبْتُ إِلَى سَيِّدِي أَبِي مُحَمَّدٍ ع أَسْأَلُهُ أَشْيَاءَ فَأَجَابَنِي عَنْهَا وَ كَتَبَ أَنَّ أَخَاكَ يَخْرُجُ مِنَ الْحَبْسِ يَوْمَ يَصِلُكَ كِتَابِي هَذَا وَ قَدْ كُنْتَ أَرَدْتَ أَنْ تَسْأَلَنِي عَنْ أَمْرِهِ فَأُنْسِيتَ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Shahwiya Bin Abd Rabbih who said,
‘My brother Salih was imprisoned, so I wrote to my Master-asws Abu Muhammad-asws asking him-asws of things. He-asws answered me about these and wrote: ‘Your brother will exit from the prison on the day this letter of mine-asws arrives to you, and you had wanted to ask me-asws about his matter, but you forgot’.
فَبَيْنَا أَنَا أَقْرَأُ كِتَابَهُ إِذَا أُنَاسٌ جَاءُونِي يُبَشِّرُونَنِي بِتَخْلِيَةِ أَخِي فَتَلَقَّيْتُهُ وَ قَرَأْتُ عَلَيْهِ الْكِتَابَ.
While I was reading his-asws letter when some people came to me giving me the good news of the release of my brother, and I read out the letter to him’’.[71]
أَبُو الْعَبَّاسِ وَ مُحَمَّدُ بْنُ الْقَاسِمِ قَالَ: عَطِشْتُ عِنْدَ أَبِي مُحَمَّدٍ ع وَ لَمْ تَطِبْ نَفْسِي أَنْ يَفُوتَنِي حَدِيثُهُ وَ صَبَرْتُ عَلَى الْعَطَشِ وَ هُوَ يَتَحَدَّثُ فَقَطَعَ الْكَلَامَ وَ قَالَ يَا غُلَامُ اسْقِ أَبَا الْعَبَّاسِ مَاءً.
Abu Al Abbas and Muhammad Bin Al Qasim who said,
‘I became thirsty in the presence of Abu Muhammad-asws and myself did not feel good that his-asws Hadeeth be missed by me, and I observed patience upon the thirst, and he-asws was narrating. He-asws cut the speech and said: ‘O slave! Quench Abu Al-Abbas water!’’[72]
عَلِيُّ بْنُ أَحْمَدَ بْنِ حَمَّادٍ قَالَ: خَرَجَ أَبُو مُحَمَّدٍ فِي يَوْمٍ مُصَيَّفٍ رَاكِباً وَ عَلَيْهِ جفاف [تِجْفَافٌ] وَ مِمْطَرٌ فَتَكَلَّمُوا فِي ذَلِكَ فَلَمَّا انْصَرَفُوا مِنْ مَقْصَدِهِمْ امْطِرُوا فِي طَرِيقِهِمْ وَ ابْتُلُوا سِوَاهُ.
Ali Bin Ahmad Hammad who said,
‘Abu Muhammad went out riding during a summer’s day and upon him-asws was an armour and a raincoat. They talked regarding that. When they left from their purpose, it rained in their road and they were soaked, apart from him-asws’’.[73]
« التجفاف» و هو آلة للحرب تلبسها الفرس و الإنسان يتقى بها كأنها درع.
Note: (Al-Tajfaf) – And it is the tool for the war which the horses and the humans wear to be saved by it, as if it was an armour.
مُحَمَّدُ بْنُ عَبَّاسٍ قَالَ: تَذَاكَرْنَا آيَاتِ الْإِمَامِ ع فَقَالَ نَاصِبِيٌّ إِذَا أَجَابَ عَنْ كِتَابٍ أَكْتُبُهُ بِلَا مِدَادٍ عَلِمْتُ أَنَّهُ حَقٌّ فَكَتَبْنَا مَسَائِلَ وَ كَتَبَ الرَّجُلُ بِلَا مِدَادٍ عَلَى وَرَقٍ وَ جَعَلَ فِي الْكُتُبِ وَ بَعَثْنَا إِلَيْهِ
Muhammad Bin Abbas who said,
‘We discussed the Signs of the Imam-asws. A Nasibi (hostile one) said, ‘When he-asws answers a letter I shall be writing without ink, I would know that he-asws is true (Imam-asws)’. We wrote questions, and the man wrote without ink upon a paper and made it to be among the letters, and we sent these to him-asws.
فَأَجَابَ عَنْ مَسَائِلِنَا وَ كَتَبَ عَلَى وَرَقِهِ اسْمَهُ وَ اسْمَ أَبَوَيْهِ فَدَهِشَ الرَّجُلُ فَلَمَّا أَفَاقَ اعْتَقَدَ الْحَقَ.
He-asws answered our questions and wrote upon his paper, his name and name of his father. The man was amazed. When he woke up (from his being stunned), he believed the truth’’.[74]
الْجِلَاءُ وَ الشَّفَاءُ قَالَ أَبُو جَعْفَرٍ الْعَمْرِيُ إِنَّ أَبَا طَاهِرِ بْنَ بُلْبُلٍ حَجَّ فَنَظَرَ إِلَى عَلِيِّ بْنِ جَعْفَرٍ الْهَمْدَانِيِّ وَ هُوَ يُنْفِقُ النَّفَقَاتِ الْعَظِيمَةَ فَلَمَّا انْصَرَفَ كَتَبَ بِذَلِكَ إِلَى أَبِي مُحَمَّدٍ ع فَوَقَّعَ فِي رُقْعَتِهِ قَدْ أَمَرْنَا لَهُ بِمِائَةِ أَلْفِ دِينَارٍ ثُمَّ أَمَرْنَا لَكَ بِمِثْلِهَا وَ هَذَا يَدُلُّ عَلَى أَنَّ كُنُوزَ الْأَرْضِ تَحْتَ أَيْدِيهِمْ.
(The book) ‘Al Jila Wa Al Shifa’ – Abu Ja’far Al Amry said,
‘Abu Tahir Bin Bulbul performed Hajj. He looked at Ali Bin Ja’far Al-Hamdany and he was spending the expenditure money. When he left, he wrote with that to Abu Muhammad-asws. He-asws signed in his-asws note: ‘We-asws had instructed a hundred thousand Dinars for him, then we-asws have instructed for you similar to it’. And this is evidence upon that the treasures of the earth are under their-asws hands (control)’’.[75]
63- كشف، كشف الغمة مِنْ كِتَابِ دَلَائِلِ الْحِمْيَرِيِّ عَنْ عَلِيِّ بْنِ عُمَرَ النَّوْفَلِيِّ قَالَ: كُنْتُ مَعَ أَبِي الْحَسَنِ ع فِي صَحْنِ دَارِهِ فَمَرَّ عَلَيْنَا جَعْفَرٌ فَقُلْتُ جُعِلْتُ فِدَاكَ هَذَا صَاحِبُنَا قَالَ لَا صَاحِبُكُمُ الْحَسَنُ.
(The book) ‘Kashf Al Ghumma’, from ‘Kitab Al Dalail’ – From Ali Bin Umar Al Nowfaly who said,
‘I was with Abu Al-Hassan-asws in a courtyard of his-asws house. Ja’far (the liar) passed by us. I said, ‘May I be sacrificed for you-asws! Is this our Master-asws?’ He-asws said: ‘No! Your Master-asws is Al-Hassan-asws’’.[76]
وَ عَنْ مُحَمَّدِ بْنِ دَرْيَابَ الرَّقَاشِيِّ قَالَ: كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ أَسْأَلُهُ عَنِ الْمِشْكَاةِ وَ أَنْ يَدْعُوَ لِامْرَأَتِي وَ كَانَتْ حَامِلًا عَلَى رَأْسِ وَلَدِهَا أَنْ يَرْزُقَنِي اللَّهُ ذَكَراً وَ سَأَلْتُهُ أَنْ يُسَمِّيَهُ
And from Muhammad Bin Daryat Al Raqashy who said,
‘I wrote to Abu Muhammad-asws asking him-asws about the niche (in the Verse: An example of His Light is like a niche [24:35]), and that he-asws should supplicate for my wife, and she was pregnant on top of her children that Allah-azwj should Grace me a son, and I asked him-asws to name him.
فَرَجَعَ الْجَوَابُ الْمِشْكَاةُ قَلْبُ مُحَمَّدٍ ص وَ لَمْ يُجِبْنِي عَنِ امْرَأَتِي بِشَيْءٍ وَ كَتَبَ فِي آخِرِ الْكِتَابِ عَظَّمَ اللَّهُ أَجْرَكَ وَ أَخْلَفَ عَلَيْكَ
The answer returned: ‘The Niche is the heart of Muhammad-saww’. And he-asws did not answer me with anything about my wife, and he-asws wrote in the end of the letter: ‘May Allah-azwj Magnify your Recompense and Replace your child upon you’.
فَوَلَدَتْ وَلَداً مَيِّتاً وَ حَمَلَتْ بَعْدَهُ فَوَلَدَتْ غُلَاماً.
She gave birth to a still born, and she got pregnant after it and gave birth to a son’’.[77]
قَالَ عُمَرُ بْنُ أَبِي مُسْلِمٍ كَانَ سَمِيعٌ الْمِسْمَعِيُّ يُؤْذِينِي كَثِيراً وَ يَبْلُغُنِي عَنْهُ مَا أَكْرَهُ وَ كَانَ مُلَاصِقاً لِدَارِي فَكَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ع أَسْأَلُهُ الدُّعَاءِ بِالْفَرَجِ مِنْهُ
Umar Bin Abu Muslim said,
‘Samie Al-Mismaie used to hurt me a lot and it reached me from him what I disliked, and he was sticking to my house. I wrote to Abu Muhammad-asws asking him-asws to supplicate for the relief from him.
فَرَجَعَ الْجَوَابُ أَبْشِرْ بِالْفَرَجِ سَرِيعاً وَ أَنْتَ مَالِكُ دَارِهِ فَمَاتَ بَعْدَ شَهْرٍ وَ اشْتَرَيْتُ دَارَهُ فَوَصَلْتُهَا بِدَارِي بِبَرَكَتِهِ.
The answer returned: ‘Receive good news with the quick relief, and you will be the owner of his house. He died after a month, and I bought his house and connected it with my house due to His-azwj Blessings’’.[78]
عَنْ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ الْبَلْخِيِّ قَالَ: أَصْبَحْتُ يَوْماً فَجَلَسْتُ فِي شَارِعِ الْغَنَمِ فَإِذَا بِأَبِي مُحَمَّدٍ ع قَدْ أَقْبَلَ مِنْ مَنْزِلِهِ يُرِيدُ دَارَ الْعَامَّةِ فَقُلْتُ فِي نَفْسِي تَرَى إِنْ صِحْتُ أَيُّهَا النَّاسُ هَذَا حُجَّةُ اللَّهِ عَلَيْكُمْ فَاعْرِفُوهُ يَقْتُلُونِّي
From Muhammad Bin Abdul Aziz Al Balkhy who said,
‘I woke up one morning and sat in Al-Ghanam street, and there was Abu Muhammad-asws coming from his-asws house intending the general (assembly) house. I said within myself, ‘What is your-asws view if I were to shout, ‘O you people! This is a Divine Authority of Allah-azwj upon you all, so recognise him-asws!’ They would (probably) kill me’.
فَلَمَّا دَنَا مِنِّي أَوْمَأَ بِإِصْبَعِهِ السَّبَّابَةِ عَلَى فِيهِ أَنِ اسْكُتْ وَ رَأَيْتُهُ تِلْكَ اللَّيْلَةَ يَقُولُ إِنَّهُ هُوَ الْكِتْمَانُ أَوِ الْقَتْلُ فَاتَّقِ اللَّهَ عَلَى نَفْسِكَ.
When he-asws was close to me, he-asws gestured with his-asws index finger to his-asws mouth that I should be silent, and I saw him-asws during that night (in a dream) saying: ‘It is either the concealment or being killed, so fear Allah-azwj upon yourself’’.[79]
64- كشف، كشف الغمة مِنْ كِتَابِ الدَّلَائِلِ حَدَّثَ مُحَمَّدُ بْنُ الْأَقْرَعِ قَالَ: كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ أَسْأَلُهُ عَنِ الْإِمَامِ هَلْ يَحْتَلِمُ وَ قُلْتُ فِي نَفْسِي بَعْدَ مَا فَصَلَ الْكِتَابُ الِاحْتِلَامُ شَيْطَنَةٌ وَ قَدْ أَعَاذَ اللَّهُ أَوْلِيَاءَهُ مِنْ ذَلِكَ
(The book) ‘Kashf Al Ghumma’, from ‘Kitab Al Dalail’ – Muhammad Bin Al Aqra’a narrated saying,
‘I wrote to Abu Muhammad-asws asking him-asws about the Imam-asws, ‘Does he-asws bed-wet?’ And I said withing myself, ‘After what the Book has Decided the bedwetting as being Satanic, and Allah-azwj has Sheltered His-azwj friends from that’.
فَرَدَّ الْجَوَابَ الْأَئِمَّةُ حَالُهُمْ فِي الْمَنَامِ حَالُهُمْ فِي الْيَقَظَةِ لَا يُغَيِّرُ النَّوْمُ مِنْهُمْ شَيْئاً قَدْ أَعَاذَ اللَّهُ أَوْلِيَاءَهُ مِنْ لَمَّةِ الشَّيْطَانِ كَمَا حَدَّثَتْكَ نَفْسُكَ.
The answer returned: ‘The Imams-asws, their-asws state in the dream is (same as) their-asws state in the wakefulness. The sleep does not change anything from them-asws. Allah-azwj has Sheltered His-azwj friends from a visit of Satan-la, just as you have discussed with yourself’’.[80]
65- كشف، كشف الغمة مِنْ كِتَابِ الدَّلَائِلِ عَنْ أَبِي بَكْرٍ قَالَ: عَرَضَ عَلَيَّ صَدِيقٌ أَنْ أَدْخُلَ مَعَهُ فِي شِرَاءِ ثِمَارٍ مِنْ نَوَاحِي شَتَّى فَكَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ع أَسْتَأْذِنُهُ فَكَتَبَ لَا تَدْخُلْ فِي شَيْءٍ مِنْ ذَلِكَ مَا أَغْفَلَكَ عَنِ الْجَرَادِ وَ الْحَشَفِ
(The book) ‘Kashf Al Ghumma’, from ‘Kitab Al Dalail’, from Abu Bakr who said,
‘A friend presented to me that I should enter with him into buying fruits from various areas. I wrote to Abu Muhammad-asws seeking his-asws permission. He-asws wrote: ‘Do not enter into anything from that! Do not be heedless from the locusts and the decaying’.
فَوَقَعَ الْجَرَادُ فَأَفْسَدَهُ وَ مَا بَقِيَ مِنْهُ تَحَشَّفَ وَ أَعَاذَنِي اللَّهُ مِنْ ذَلِكَ بِبَرَكَتِهِ.
The locusts came down and spoilt it, and whatever remained from it, decayed, and Allah-azwj Sheltered me from that due to His-azwj Blessings’’.[81]
حَدَّثَنِي الْحَسَنُ بْنُ طَرِيفٍ قَالَ: كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ أَسْأَلُهُ مَا مَعْنَى قَوْلِ رَسُولِ اللَّهِ ص لِأَمِيرِ الْمُؤْمِنِينَ مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ
It is narrated to me by Al-Hassan Bin Tareyf who said,
‘I wrote to Abu Muhammad-asws asking him-asws, ‘What is the meaning of the words of Rasool-Allah-saww to Amir Al-Momineen-asws: ‘One whose Master I-saww was, so Ali-asws is his Master-asws’?’
قَالَ أَرَادَ بِذَلِكَ أَنْ جَعَلَهُ عَلَماً يُعْرَفُ بِهِ حِزْبُ اللَّهِ عِنْدَ الْفُرْقَةِ.
He-asws said: ‘He-saww intended by that to make him-asws a flag the party of Allah-azwj could be recognised with during the divisions (sectarianism)’’.[82]
قَالَ: وَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ع وَ قَدْ تَرَكْتُ التَّمَتُّعَ ثَلَاثِينَ سَنَةً وَ قَدْ نَشِطْتُ لِذَلِكَ وَ كَانَ فِي الْحَيِّ امْرَأَةٌ وُصِفَتْ لِي بِالْجَمَالِ فَمَالَ إِلَيْهَا قَلْبِي وَ كَانَتْ عَاهِراً لَا تَمْنَعُ يَدَ لَامِسٍ فَكَرِهْتُهَا ثُمَّ قُلْتُ قَدْ قَالَ تَمَتَّعْ بِالْفَاجِرَةِ فَإِنَّكَ تُخْرِجُهَا مِنْ حَرَامٍ إِلَى حَلَالٍ فَكَتَبْتُ إِلَى أَبِي مُحَمَّدٍ أُشَاوِرُهُ فِي الْمُتْعَةِ وَ قُلْتُ أَ يَجُوزُ بَعْدَ هَذِهِ السِّنِينَ أَنْ أَتَمَتَّعَ
He said, ‘And I wrote to Abu Muhammad-asws, and I had left the enjoyment for thirty years, and I was activated for that, and among the tribe there was a woman having been described to me with the beauty. My heart inclined to her, and she was a prostitute, not preventing the touch of any hand, so I had disliked it. Then I said, ‘He-asws had said: ‘Enjoy with the immoral woman for you will be extracting her from a Prohibition to a Permissible’. So I wrote to Abu Muhammad-asws consulting him-asws regarding the Mut’ah and said, ‘Is it allowed after these years that I enjoy (perform Mut’ah)?’
فَكَتَبَ إِنَّمَا تُحْيِي سُنَّةً وَ تُمِيتُ بِدْعَةً وَ لَا بَأْسَ وَ إِيَّاكَ وَ جَارَتَكَ الْمَعْرُوفَةَ بِالْعَهَرِ وَ إِنْ حَدَّثَتْكَ نَفْسُكَ أَنَّ آبَائِي قَالُوا تَمَتَّعْ بِالْفَاجِرَةِ فَإِنَّكَ تُخْرِجُهَا مِنْ حَرَامٍ إِلَى حَلَالٍ فَهَذِهِ امْرَأَةٌ مَعْرُوفَةٌ بِالْهَتْكِ وَ هِيَ جَارَةٌ وَ أَخَافُ عَلَيْكَ اسْتِفَاضَةَ الْخَبَرِ فِيهَا فَتَرَكْتُهَا وَ لَمْ أَتَمَتَّعْ بِهَا
He-asws wrote: ‘But rather, you are reviving a Sunnah and killing off an innovation, and there is no problem, and beware, and your neighbour is well known with the prostitution, and even if you have discussed with yourself that my-asws forefathers-asws have said: ‘Enjoy (Mut’ah) with the immoral woman for you will be extracting her from a Prohibition to a Permissible’. This woman is well-known with the violation, and she is a neighbour, and I fear upon you spreading of the news regarding it. So leave her and do not do Mut’ah with her’.
وَ تَمَتَّعَ بِهَا شَاذَانُ بْنُ سَعْدٍ رَجُلٌ مِنْ إِخْوَانِنَا وَ جِيرَانِنَا فَاشْتَهَرَ بِهَا حَتَّى عَلَا أَمْرُهُ وَ صَارَ إِلَى السُّلْطَانِ وَ غُرِّمَ بِسَبَبِهَا مَالًا نَفِيساً وَ أَعَاذَنِيَ اللَّهُ مِنْ ذَلِكَ بِبَرَكَةِ سَيِّدِي.
And Shazan Bin Sa’ad, a man from our brethren and our neighbours, did Mut’ah with her, and became famous with her until his matter was high and came to the sultan, and he was fined valuable wealth due to its reason, and Allah-azwj Sheltered me from that due to the Blessings of my Master-asws’’.[83]
وَ عَنْ سَيْفِ بْنِ اللَّيْثِ قَالَ: خَلَّفْتُ ابْناً لِي عَلِيلًا بِمِصْرَ عِنْدَ خُرُوجِي مِنْهَا وَ ابْناً لِي آخَرَ أَسَنَّ مِنْهُ هُوَ كَانَ وَصِيِّي وَ قَيِّمِي عَلَى عِيَالِي وَ ضِيَاعِي فَكَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ع وَ سَأَلْتُهُ الدُّعَاءَ لِابْنِيَ الْعَلِيلِ
And from Sayf Bin Al Lays who said,
‘I left behind a son of mine who was sick, in Egypt during my going out from it, and another son of mine older than him, and he was my successor and my custodian upon my dependants, and my estate. I wrote to Abu Muhammad-asws and asked him-asws for supplicating for my sick son.
فَكَتَبَ إِلَيَّ قَدْ عُوفِيَ الصَّغِيرُ وَ مَاتَ الْكَبِيرُ وَصِيُّكَ وَ قَيِّمُكَ فَاحْمَدِ اللَّهَ وَ لَا تَجْزَعْ فَيُحْبَطَ أَجْرُكَ
He-asws wrote to me: ‘The younger one has recovered and the elder, your successor, and your custodian has died. So, Praise Allah-azwj and do not be alarmed or your Recompense would be Confiscated’.
فَوَرَدَ عَلَيَّ الْكِتَابُ بِالْخَبَرِ أَنَّ ابْنِي عُوفِيَ مِنْ عِلَّتِهِ وَ مَاتَ ابْنِيَ الْكَبِيرُ يَوْمَ وَرَدَ عَلَيَّ جَوَابُ أَبِي مُحَمَّدٍ ع.
The letter arrived to me with the news that my son had recovered from his illness and my son, the elder, had died on the day the answer had arrived to me from Abu Muhammad-asws’’.[84]
66- كشف، كشف الغمة مِنْ كِتَابِ الدَّلَائِلِ عَنْ مُحَمَّدِ بْنِ حَمْزَةَ السُّرُورِيِّ قَالَ: كَتَبْتُ عَلَى يَدِ أَبِي هَاشِمٍ دَاوُدَ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ وَ كَانَ لِي مُوَاخِياً إِلَى أَبِي مُحَمَّدٍ ع أَسْأَلُهُ أَنْ يَدْعُوَ لِي بِالْغِنَى وَ كُنْتُ قَدْ أَمْلَقْتُ فَأَوْصَلَهَا وَ خَرَجَ إِلَيَّ عَلَى يَدِهِ أَبْشِرْ فَقَدْ أَجَلَّكَ اللَّهُ تَبَارَكَ وَ تَعَالَى بِالْغِنَى مَاتَ ابْنُ عَمِّكَ يَحْيَى بْنُ حَمْزَةَ وَ خَلَّفَ مِائَةَ أَلْفِ دِرْهَمٍ وَ هِيَ وَارِدَةٌ عَلَيْكَ فَاشْكُرِ اللَّهَ وَ عَلَيْكَ بِالاقْتِصَادِ وَ إِيَّاكَ وَ الْإِسْرَافَ فَإِنَّهُ مِنْ فِعْلِ الشَّيْطَنَةِ
(The book) ‘Kashf Al-Ghumma’, from ‘Kitab Al Dalail’ – From Muhammad Bin Hamza Al Suroury who said,
‘I wrote to Abu Muhammad-asws upon the hand of Abu Hashim Dawood Bin Al-Qasim Al-Ja’fary, and he was a brother to me, asking him-asws to supplicate for me with being rich, and I had been impoverished. I delivered it, and there came out to me upon his hand: ‘Receive good news, for Allah-azwj Blessed and Exalted has Hastened the riches to you. Your cousin Yahya Bin Hamza has died and left behind one hundred thousand Dirhams, and it shall be arriving to you. So thank Allah-azwj, and upon you is to be with the moderation, and beware of the extravagance, for it is from the Satanic deeds’.
فَوَرَدَ عَلَيَّ بَعْدَ ذَلِكَ قَادِمٌ مَعَهُ سَفَاتِجُ مِنْ حَرَّانَ فَإِذَا ابْنُ عَمِّي قَدْ مَاتَ فِي الْيَوْمِ الَّذِي رَجَعَ إِلَيَّ أَبُو هَاشِمٍ بِجَوَابِ مَوْلَايَ أَبِي مُحَمَّدٍ وَ اسْتَغْنَيْتُ وَ زَالَ الْفَقْرُ عَنِّي كَمَا قَالَ سَيِّدِي فَأَدَّيْتُ حَقَّ اللَّهِ فِي مَالِي وَ بَرِرْتُ إِخْوَانِي وَ تَمَاسَكْتُ بَعْدَ ذَلِكَ وَ كُنْتُ مُبَذِّراً كَمَا أَمَرَنِي أَبُو مُحَمَّدٍ.
An arriving one came to me after that having a promissory note with him from Harran. My cousin had died during the day in which Abu Hashim had returned to me with the answer of my Master Abu Muhammad-asws, and I was enriched, and the poverty was removed away from me just as my Master-asws had said. I paid the Right of Allah-azwj in my wealth and was righteous with my brothers, and I used to be a squanderer and became steady after that, just as Abu Muhammad-asws had instructed me to be’’.[85]
وَ عَنْ مُحَمَّدِ بْنِ صَالِحٍ الْخَثْعَمِيِّ قَالَ: كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ أَسْأَلُهُ عَنِ الْبِطِّيخِ وَ كُنْتُ بِهِ مَشْغُوفاً فَكَتَبَ إِلَيَّ لَا تَأْكُلْهُ عَلَى الرِّيقِ فَإِنَّهُ يُوَلِّدُ الْفَالِجَ وَ كُنْتُ أُرِيدُ أَنْ أَسْأَلَهُ عَنْ صَاحِبِ الزِّنْجِ خَرَجَ بِالْبَصْرَةِ فَنَسِيتُ حَتَّى نَفَذَ كِتَابِي إِلَيْهِ فَوَقَّعَ صَاحِبُ الزِّنْجِ لَيْسَ مِنْ أَهْلِ الْبَيْتِ.
And from Muhammad Bin Salih Al Khas’amy who said,
‘I wrote to Abu Muhammad-asws asking him-asws about the melon, and I was fascinated by it. He-asws wrote to me: ‘Do not eat it upon the empty stomach for it begets the paralysis’. And I had wanted to ask him-asws about the companion of Al-Zinj who had rebelled at Al-Basra, but I had forgotten until my letter had reach to him-asws. He-asws wrote: ‘The companion of Al-Zinj isn’t from the People-asws of the Household’’.[86]
هو الذي كان يزعم أنّه عليّ بن محمّد بن أحمد بن عيسى بن زيد بن عليّ بن الحسين بن عليّ بن أبي طالب عليه السلام، و هو الذي يؤمى إليه في نهج البلاغة في أخبار الملاحم بالبصرة حيث يقول عليه السلام: يا أحنف كأنى به و قد سار بالجيش الذي لا يكون له غبار و لا لجب، و لا قعقعة لجم و لا حمحمة خيل، يثيرون الأرض بأقدامهم كأنها أقدام النعام.
Note: (Companion of Al-Zinj) – He is the one who was claiming that he was Ali Bin Muhammad Bin Ahmad Bin Isa Bin Zayd son of Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws, and he is the one being gestured to in (the book) ‘Nahj Al-Balagah’ among the news of the epics at Al-Basra where he-asws is saying: ‘O Ahnaf! It is as if I-asws am with him with the army which there neither happens to be any dust for it nor tumult, nor rattling of the bridles, nor neighing of the horses. They are treading the ground with their feet as if these are feet of the ostrich’.
قال ابن أبي الحديد في شرح النهج ج 2 ص 311: خرج في فرات البصرة سنة 255، فتبعه الزنج الذين كانوا يكسبون السباخ في البصرة،
Ibn Abu Al-Hadeed said in the commentary of Al-Nahj Vol 2 Page 311, ‘He rebelled in Euphrates of Al-Basra in the year 255. Al-Zanj (black Africans) followed him, the ones who were attaining the marshland in Al-Basra’.
ثمّ ذكر ان جمهور النسابين اتفقوا على أنّه من عبد القيس و أنّه عليّ بن عبد الرحيم و أمه اسدية من اسد بن خزيمة، جدها محمّد بن حكيم الأسدى من أهل الكوفة أحد الخارجين مع زيد بن عليّ بن الحسين.
And most of the genealogists concurred upon that he was from (clan of) Abd Al-Qays, and he is Ali Bin Abdul Raheem, and his mother is Asadiya from clan of Asad Bin Khuzeyma. Her grandfather is Muhammad Bin Hakeem Al-Asady, from the people of Al-Kufa, one of the ones to rebel with Zayd son of Ali-asws Bin Al-Husayn-asws.
67- كشف، كشف الغمة مِنْ كِتَابِ الدَّلَائِلِ عَنْ مُحَمَّدِ بْنِ الرَّبِيعِ الشَّيْبَانِيِّ قَالَ: نَاظَرْتُ رَجُلًا مِنَ الثَّنَوِيَّةِ بِالْأَهْوَازِ ثُمَّ قَدِمْتُ سُرَّ مَنْ رَأَى وَ قَدْ عَلِقَ بِقَلْبِي شَيْءٌ مِنْ مَقَالَتِهِ فَإِنِّي لَجَالِسٌ عَلَى بَابِ أَحْمَدَ بْنِ الْخَضِيبِ إِذْ أَقْبَلَ أَبُو مُحَمَّدٍ ع مِنْ دَارِ الْعَامَّةِ يَوْمَ الْمَوْكِبِ فَنَظَرَ إِلَيَّ وَ أَشَارَ بِسَبَّابَتِهِ أَحَدٌ أَحَدٌ فَوَحِّدْهُ فَسَقَطْتُ مَغْشِيّاً عَلَيَ.
(The book) ‘Kashf al Ghumma’, from ‘Kitab Al Dalail’ – From Muhammad Bin Al Rabie Al Shaytani who said,
‘We debated a man from the Dualists at Al-Ahwaz, then I arrived at Surmanray and something from his words had stuck in my heart. I was seated at the door of Ahmad Bin Al-Khazeyb when Abu Muhammad-asws came from the door of the general house on the day of the procession. He-asws looked at me and indicated with his-asws index finger: ‘One! One! So profess His-azwj Oneness!’ I fell down with unconsciousness upon me’’.[87]
68- كشف، كشف الغمة مِنْ كِتَابِ الدَّلَائِلِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الْحَسَنِ قَالَ: وَافَتْ جَمَاعَةٌ مِنَ الْأَهْوَازِ مِنْ أَصْحَابِنَا وَ كُنْتُ مَعَهُمْ وَ خَرَجَ السُّلْطَانُ إِلَى صَاحِبِ الْبَصْرَةِ فَخَرَجْنَا لِنَنْظُرَ إِلَى أَبِي مُحَمَّدٍ ع فَنَظَرْنَا إِلَيْهِ مَاضِياً مَعَهُ وَ قَعَدْنَا بَيْنَ الْحَائِطَيْنِ بِسُرَّ مَنْ رَأَى نَنْظُرُ رُجُوعَهُ فَرَجَعَ
(The book) ‘Kashf Al Ghumma’, from ‘Kitab Al Dalail’, from Ali Bin Muhammad Bin Al-Hassan who said,
‘I met a group from our companions from Al-Ahwaz, and I was with them, and the sultan came out to the governor of Al-Basra. We came out to look at Abu Muhammad-asws. We looked at him-asws passing by with him-asws and we sat between the walls of Surmanray awaiting his-asws return. He-asws returned.
فَلَمَّا حَاذَانَا وَ قَرُبَ مِنَّا وَقَفَ وَ مَدَّ يَدَهُ إِلَى قَلَنْسُوَتِهِ فَأَخَذَهَا عَنْ رَأْسِهِ وَ أَمْسَكَهَا بِيَدِهِ وَ أَمَرَّ يَدَهُ الْأُخْرَى عَلَى رَأْسِهِ وَ ضَحِكَ فِي وَجْهِ رَجُلٍ مِنَّا
When he-asws was parallel to us and near from us, he-asws paused and extended his-asws hand to his-asws cap and took it off from his-asws head and withheld it in his-asws hand and passed his-asws other hand upon his-asws head and smiled in the face of a man from us.
فَقَالَ الرَّجُلُ مُبَادِراً أَشْهَدُ أَنَّكَ حُجَّةُ اللَّهِ وَ خِيَرَتُهُ فَقُلْنَا يَا هَذَا مَا شَأْنُكَ قَالَ كُنْتُ شَاكّاً فِيهِ فَقُلْتُ فِي نَفْسِي إِنْ رَجَعَ وَ أَخَذَ الْقَلَنْسُوَةَ عَنْ رَأْسِهِ قُلْتُ بِإِمَامَتِهِ.
The man said rushing, ‘I testify that you-asws are a Divine Authority of Allah-azwj and His-azwj Choice!’ We said, ‘O you! What is your affair?’ He said, ‘I was doubting in him-asws, so I said within myself, ‘If he-asws were to return and take the cap off from his-asws head, I would say (believing) with his-asws Imamate’’.[88]
69- كشف، كشف الغمة مِنْ دَلَائِلِ الْحِمْيَرِيِّ عَنْ أَبِي سَهْلٍ الْبَلْخِيِّ قَالَ: كَتَبَ رَجُلٌ إِلَى أَبِي مُحَمَّدٍ يَسْأَلُهُ الدُّعَاءَ لِوَالِدَيْهِ وَ كَانَتِ الْأُمُّ غَالِيَةً وَ الْأَبُ مُؤْمِناً فَوَقَّعَ رَحِمَ اللَّهُ وَالِدَكَ
(The book) ‘Kashf Al Ghumma’, from ‘Dalail’ of Al Himeyri, from Abu Sahl Al Balkhy who said,
‘A man wrote to Abu Muhammad-asws asking him-asws for the supplication for his parents, and the mother was an exaggerator, and the father was a Momin. He-asws wrote: ‘May Allah-azwj have Mercy on your father’.
وَ كَتَبَ آخَرُ يَسْأَلُ الدُّعَاءَ لِوَالِدَيْهِ وَ كَانَتِ الْأُمُّ مُؤْمِنَةً وَ الْأَبُ ثَنَوِيّاً فَوَقَّعَ رَحِمَ اللَّهُ وَالِدَتَكَ وَ التَّاءُ مَنْقُوطَةٌ [بِنُقْطَتَيْنِ مِنْ فَوْقَ].
And another one wrote asking for the supplication for his parents, and the mother was a Momina and the father was a Dualist. He-asws wrote: ‘May Allah-azwj have Mercy on your mother; and the (letter) ‘Ta’ is cut off (with two dots from above)’’.[89]
وَ حَدَّثَ أَبُو يُوسُفَ الشَّاعِرُ الْقَصِيرُ شَاعِرُ الْمُتَوَكِّلِ قَالَ: وُلِدَ لِي غُلَامٌ وَ كُنْتُ مُضَيَّقاً فَكَتَبْتُ رِقَاعاً إِلَى جَمَاعَةٍ أَسْتَرْفِدُهُمْ فَرَجَعْتُ بِالْخَيْبَةِ
And Abu Yusuf the short poet, poet of Al Mutawakkil said,
‘A boy was born for me, and I was financially constrained. I wrote a note to a group seeking their help. I returned with the disappointment.
قَالَ قُلْتُ أَجِيءُ فَأَطُوفُ حَوْلَ الدَّارِ طَوْفَةً وَ صِرْتُ إِلَى الْبَابِ فَخَرَجَ أَبُو حَمْزَةَ وَ مَعَهُ صُرَّةٌ سَوْدَاءُ فِيهَا أَرْبَعُمِائَةِ دِرْهَمٍ فَقَالَ يَقُولُ لَكَ سَيِّدِي أَنْفِقْ هَذِهِ عَلَى الْمَوْلُودِ بَارَكَ اللَّهُ لَكَ فِيهِ.
He (the narrator) said, ‘I said, ‘I came and circled around the house circling, and I came to the door. Abu Hamza came out with him was a black pouch wherein were four hundred Dirhams. He said, ‘My Master-asws says to you: ‘Spend this upon the new-born. May Allah-azwj Bless for you regarding him’’.[90]
حَدَّثَ أَبُو الْقَاسِمِ عَلِيُّ بْنُ رَاشِدٍ قَالَ: خَرَجَ رَجُلٌ مِنَ الْعَلَوِيِّينَ مِنْ سُرَّ مَنْ رَأَى فِي أَيَّامِ أَبِي مُحَمَّدٍ إِلَى الْجَبَلِ يَطْلُبُ الْفَضْلَ فَتَلَقَّاهُ رَجُلٌ مِنْ هَمْدَانَ فَقَالَ لَهُ مِنْ أَيْنَ أَقْبَلْتَ قَالَ مِنْ سُرَّ مَنْ رَأَى قَالَ هَلْ تَعْرِفُ دَرْبَ كَذَا وَ مَوْضِعَ كَذَا قَالَ نَعَمْ
Abu Al Qasim Ali Bin Rashid narrated saying,
‘A man from the Alawites came out from Surmanray to the mountain during the days of Abu Muhammad, seeking the Grace. A man from Hamdan met him. He said to him, ‘Where are you coming from?’ He said, ‘Surmanray’. He said, ‘Do you know such and such pathway and such and such place?’ He said, ‘Yes’.
فَقَالَ عِنْدَكَ مِنْ أَخْبَارِ الْحَسَنِ بْنِ عَلِيٍّ شَيْءٌ قَالَ لَا قَالَ فَمَا أَقْدَمَكَ الْجَبَلَ قَالَ طَلَبُ الْفَضْلِ قَالَ فَلَكَ عِنْدِي خَمْسُونَ دِينَاراً فَاقْبِضْهَا وَ انْصَرِفْ مَعِي إِلَى سُرَّ مَنْ رَأَى حَتَّى تُوصِلَنِي إِلَى الْحَسَنِ بْنِ عَلِيٍّ ع فَقَالَ نَعَمْ فَأَعْطَاهُ خَمْسِينَ دِينَاراً وَ عَادَ الْعَلَوِيُّ مَعَهُ
He said, ‘Is there anything from the news of Al-Hassan-asws Bin Ali-asws, with you?’ He said, ‘No’. He said, ‘So what made you arrive to the mountain?’ He said, ‘Seeking the Grace’. He said, ‘There are fifty Dinars for you with me. Take possession of it and leave with me to go to Surmanray until you make me arrive to Al-Hassan-asws Bin Ali-asws’. He said, ‘Yes’. He gave him fifty Dinars and the Alawite returned with him.
فَوَصَلَا إِلَى سُرَّ مَنْ رَأَى فَاسْتَأْذَنَا عَلَى أَبِي مُحَمَّدٍ ع فَأَذِنَ لَهُمَا فَدَخَلَا وَ أَبُو مُحَمَّدٍ ع قَاعِدٌ فِي صَحْنِ الدَّارِ فَلَمَّا نَظَرَ إِلَى الْجَبَلِيِّ قَالَ لَهُ أَنْتَ فُلَانُ بْنُ فُلَانٍ قَالَ نَعَمْ
They arrived to Surmanray. They sought permission to see Abu Muhammad-asws (Al-Hassan-asws Bin Ali-asws’). He-asws permitted for them. They entered and Abu Muhammad-asws was seated in the courtyard of his-asws house. When he-asws looked at the mountain-man he-asws said to him: ‘Are you so and so, son of so and so?’ He said, ‘Yes’.
قَالَ أَوْصَى إِلَيْكَ أَبُوكَ وَ أَوْصَى لَنَا بِوَصِيَّةٍ فَجِئْتَ تُؤَدِّيهَا وَ مَعَكَ أَرْبَعَةُ آلَافِ دِينَارٍ هَاتِهَا فَقَالَ الرَّجُلُ نَعَمْ فَدَفَعَ إِلَيْهِ الْمَالَ ثُمَّ نَظَرَ إِلَى الْعَلَوِيِّ فَقَالَ خَرَجْتَ إِلَى الْجَبَلِ تَطْلُبُ الْفَضْلَ فَأَعْطَاكَ هَذَا الرَّجُلُ خَمْسِينَ دِينَاراً فَرَجَعْتَ مَعَهُ وَ نَحْنُ نُعْطِيكَ خَمْسِينَ دِينَاراً فَأَعْطَاهُ.
He-asws said: ‘Your father had bequeathed to you and bequeathed for us with a bequest, so you have come to pay it, and with you are four thousand Dinars. Give it!’ Then man said, ‘Yes’. He handed the wealth to him-asws, then he-asws looked at the Alawite. He-asws said, ‘You went to the mountain seeking the Grace, so this man gave you fifty Dinars. You are returning with him and we-asws are giving you fifty Dinars (as well)’. He-asws gave it’’.[91]
وَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ قَالَ: لَمَّا أُمِرَ سَعِيدٌ بِحَمْلِ أَبِي مُحَمَّدٍ إِلَى الْكُوفَةِ كَتَبَ إِلَيْهِ أَبُو الْهَيْثَمِ جُعِلْتُ فِدَاكَ بَلَغَنَا خَبَرٌ أَقْلَقَنَا وَ بَلَغَ مِنَّا فَكَتَبَ بَعْدَ ثَلَاثٍ يَأْتِيكُمُ الْفَرَجُ فَقُتِلَ الْمُعْتَزُّ يَوْمَ الثَّالِثِ
And from Muhammad Bin Abdullah said,
‘When Saeed was ordered with carrying Abu Muhammad-asws to Al-Kufa, Abu Al-Haysam wrote to him-asws, ‘May I be sacrificed for you-asws! News has reached us worrying us and delivered from us’. He-asws wrote: ‘After three (days), the relief shall come to you’. Al-Mu’taz was killed on the third day.
قَالَ وَ فُقِدَ لَهُ غُلَامٌ صَغِيرٌ فَلَمْ يُوجَدْ فَأُخْبِرَ بِذَلِكَ فَقَالَ اطْلُبُوهُ مِنَ الْبِرْكَةِ فَطُلِبَ فَوَجَدُوهُ فِي بِرْكَةِ الدَّارِ مَيِّتاً
He (the narrator) said, ‘A young boy of his-asws lost and could not be found. He-asws was informed with that. He-asws said: ‘Search for him from the pond’. He was sought. They found him in a pond of the house, dead.
قَالَ وَ انْتُهِبَتْ خِزَانَةُ أَبِي الْحَسَنِ بَعْدَ مَا مَضَى فَأُخْبِرَ بِذَلِكَ فَأَمَرَ بِغَلْقِ الْبَابِ ثُمَّ دَعَا بِحَرَمِهِ وَ عِيَالِهِ فَجَعَلَ يَقُولُ لِوَاحِدٍ وَاحِدٍ رُدَّ كَذَا وَ كَذَا وَ يُخْبِرُهُ بِمَا أَخَذَ فَرَدُّوا حَتَّى مَا فُقِدَ شَيْئاً.
He (the narrator) said, ‘The treasury of Abu Al-Hassan-asws was looted after he-asws had gone away. He-asws was informed with that. He-asws instructed with locking the door, then he called his-asws family and his-asws dependants. He-asws went on to say to one by one: ‘Return such and such’, and he-asws informed him with what he had taken. They returned, until nothing was missed’’.[92]
70- كشف، كشف الغمة مِنْ كِتَابِ الدَّلَائِلِ حَدَّثَ هَارُونُ بْنُ مُسْلِمٍ قَالَ: وُلِدَ لِابْنِي أَحْمَدَ ابْنٌ فَكَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ع وَ ذَلِكَ بِالْعَسْكَرِ الْيَوْمَ الثَّانِيَ مِنْ وِلَادَتِهِ أَسْأَلُهُ أَنْ يُسَمِّيَهُ وَ يُكَنِّيَهُ وَ كَانَ مَحَبَّتِي أَنْ أُسَمِّيَهُ جَعْفَراً وَ أُكَنِّيَهُ بِأَبِي عَبْدِ اللَّهِ فَوَافَانِي رَسُولُهُ فِي صَبِيحَةِ الْيَوْمِ السَّابِعِ وَ مَعَهُ كِتَابٌ سَمِّهِ جَعْفَراً وَ كَنِّهِ بِأَبِي عَبْدِ اللَّهِ وَ دَعَا لِي.
(The book) ‘Kashf Al Ghumma’, from ‘Kitab Al Dalail’ – Haroun Bin Muslim narrated saying,
‘A son was born for my son Ahmad. I wrote to Abu Muhammad-asws, and that was at Al-Askar on the second day from his birth, asking him-asws to name him, and teknonym him, and it was my wish to name him ‘Ja’far’ and teknonym him as ‘Abu Abdullah’. His-asws messenger came to me in the morning of the seventh day and with him was a letter: ‘Name him as ‘Ja’far’ and teknonym him as ‘Abu Abdullah’’, and he-asws supplicated for him’’.[93]
وَ حَدَّثَنِي الْقَاسِمُ الْهَرَوِيُّ قَالَ: خَرَجَ تَوْقِيعٌ مِنْ أَبِي مُحَمَّدٍ ع إِلَى بَعْضِ بَنِي أَسْبَاطٍ قَالَ كَتَبْتُ إِلَيْهِ أُخْبِرُهُ عَنِ اخْتِلَافِ الْمَوَالِي وَ أَسْأَلُهُ إِظْهَارَ دَلِيلٍ
And it is narrated to me by Al-Qasim Al-Harwy who said,
‘A signed note emerged from Abu Muhammad-asws to one of the clan of Asbaat. I wrote to him-asws, informing him-asws about the differing of the friends, and asked him-asws to reveal evidence.
فَكَتَبَ إِلَيَّ وَ إِنَّمَا خَاطَبَ اللَّهُ عَزَّ وَ جَلَّ الْعَاقِلَ لَيْسَ أَحَدٌ يَأْتِي بِآيَةٍ أَوْ يَظْهَرَ دَلِيلًا أَكْثَرَ مِمَّا جَاءَ بِهِ خَاتَمُ النَّبِيِّينَ وَ سَيِّدُ الْمُرْسَلِينَ فَقَالُوا سَاحِرٌ وَ كَاهِنٌ وَ كَذَّابٌ وَ هَدَى اللَّهُ مَنِ اهْتَدَى
He-asws wrote to me: ‘And rather Allah-azwj Mighty and Majestic Addressed the intellectual. There wasn’t anyone who came with a Sign, or manifested evidence, any more than what the last of the Prophets-as and chief of the Messengers-as had come with. They said, ‘Sorcerer, and soothsayer, and liar!’ And Allah-azwj Guided the one who sought guidance.
غَيْرَ أَنَّ الْأَدِلَّةَ يَسْكُنُ إِلَيْهَا كَثِيرٌ مِنَ النَّاسِ وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ يَأْذَنُ لَنَا فَنَتَكَلَّمُ وَ يَمْنَعُ فَنَصْمُتُ وَ لَوْ أَحَبَّ أَنْ لَا يَظْهَرَ حَقّاً مَا بَعَثَ النَّبِيِّينَ مُبَشِّرِينَ وَ مُنْذِرِينَ فَصَدَعُوا بِالْحَقِّ فِي حَالِ الضَّعْفِ وَ الْقُوَّةِ وَ يَنْطِقُونَ فِي أَوْقَاتٍ لِيَقْضِيَ اللَّهُ أَمْرَهُ وَ يُنْفِذَ حُكْمَهُ النَّاسُ فِي طَبَقَاتٍ شَتَّى
Apart from that, most of the people settled to it, and that is because Allah-azwj Mighty and Majestic Permitted to us, so we spoke, and He-azwj Conferred, so we listened, and had He-azwj Loved that truth not be revealed, He-azwj would not have Sent the Prophets-as, givers of good news and warners. They-as proclaimed with the truth in a state of the weakness and the strength, and they-as spoke in timings for Allah-azwj to Accomplish His-azwj Command, and they-as implemented His-azwj Judgment to the people in various segments (of people).
وَ الْمُسْتَبْصِرُ عَلَى سَبِيلِ نَجَاةٍ مُتَمَسِّكٌ بِالْحَقِّ مُتَعَلِّقٌ بِفَرْعٍ أَصِيلٍ غَيْرُ شَاكٍّ وَ لَا مُرْتَابٍ لَا يَجِدُ عَنْهُ مَلْجَأً وَ طَبَقَةٌ لَمْ تَأْخُذِ الْحَقَّ مِنْ أَهْلِهِ فَهُمْ كَرَاكِبِ الْبَحْرِ يَمُوجُ عِنْدَ مَوْجِهِ وَ يَسْكُنُ عِنْدَ سُكُونِهِ
And the insightful one is upon a way of salvation, adhering with the truth, relating with an original branch, without doubting, nor being suspicious, nor finding any shelter from it. And a segment did not take the truth from its people, so they are like the ones sailing the sea waves with its waves and being calm with its calmness.
وَ طَبَقَةٌ اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطانُ شَأْنُهُمُ الرَّدُّ عَلَى أَهْلِ الْحَقِّ وَ دَفْعُ الْحَقِّ بِالْبَاطِلِ حَسَداً مِنْ عِنْدِ أَنْفُسِهِمْ فَدَعْ مَنْ ذَهَبَ يَمِيناً وَ شِمَالًا فَالرَّاعِي إِذَا أَرَادَ أَنْ يَجْمَعَ غَنَمَهُ جَمَعَهَا فِي أَهْوَنِ السَّعْيِ
And a segment The Satan has overcome upon them, [58:19]. Their occupation is the rebutting against the people of truth, and defending the truth with the falsehood, as an envy from their own selves. So leave the one going right and left, for the shepherd, when he wants to gather his sheep, he would gather them with slightest striving.
ذَكَرْتَ مَا اخْتَلَفَ فِيهِ مَوَالِيَّ فَإِذَا كَانَتِ الْوَصِيَّةُ وَ الْكِبَرُ فَلَا رَيْبَ وَ مَنْ جَلَسَ مَجَالِسَ الْحُكْمِ فَهُوَ أَوْلَى بِالْحُكْمِ أَحْسِنْ رِعَايَةَ مَنِ اسْتَرْعَيْتَ وَ إِيَّاكَ وَ الْإِذَاعَةَ وَ طَلَبَ الرِّئَاسَةِ فَإِنَّهُمَا يَدْعُوَانِ إِلَى الْهَلَكَةِ
You mentioned what the friends are differing in. When the bequest and the brutality takes place, then there is no doubt. And the one who sits in gatherings of judgment, so he is foremost with the judging. The best citizen is one who takes care. And beware of the broadcasting and seeking the governance, for these two call to the destruction.
ذَكَرْتَ شُخُوصَكَ إِلَى فَارِسٍ فَاشْخَصْ خَارَ اللَّهُ لَكَ وَ تَدْخُلُ مِصْرَ إِنْ شَاءَ اللَّهُ آمِناً وَ أَقْرِئْ مَنْ تَثِقُ بِهِ مِنْ مَوَالِيَّ السَّلَامَ وَ مُرْهُمْ بِتَقْوَى اللَّهِ الْعَظِيمِ وَ أَدَاءِ الْأَمَانَةِ وَ أَعْلِمْهُمْ أَنَّ الْمُذِيعَ عَلَيْنَا حَرْبٌ لَنَا
You mentioned your being taken to Persia, so being taken is a Choice of Allah-azwj for you, and you shall enter Egypt, if Allah-azwj so Desires, safely. And convey the greetings to the one from the friends you trust with and instruct them with fearing Allah-azwj the Magnificent, and paying the entrustment, and let them know that the broadcaster upon us-asws is at war to us-asws’.
قَالَ فَلَمَّا قَرَأْتُ وَ تَدْخُلُ مِصْرَ إِنْ شَاءَ اللَّهُ لَمْ أَعْرِفْ مَعْنَى ذَلِكَ فَقَدِمْتُ إِلَى بَغْدَادَ وَ عَزِيمَتِيَ الْخُرُوجُ إِلَى فَارِسَ فَلَمْ يَتَهَيَّأْ ذَلِكَ فَخَرَجْتُ إِلَى مِصْرَ.
He (the narrator) said, ‘When I read: ‘And you shall enter Egypt, if Allah-azwj so Desires’, I did not understand the meaning of that. I arrived to Baghdad, and my determination to go out to Persia, but that was not prepared for, so I went out to Egypt’’.[94]
71- كشف، كشف الغمة مِنْ دَلَائِلِ الْحِمْيَرِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ زِيَادٍ أَنَّهُ خَرَجَ إِلَيْهِ تَوْقِيعُ أَبِي مُحَمَّدٍ ع فِتْنَةٌ تَخُصُّكَ فَكُنْ حِلْساً مِنْ أَحْلَاسِ بَيْتِكَ
(The book) ‘Kashf Al Ghumma’, from ‘Dalail’ of Al Himeyri, from Ali Bin Muhammad Bin Ziyad,
‘A signed note of Abu Muhammad-asws emerged to him: ‘A Fitna will particularise you, so be a sitter from the ones sitting, in your house’.
قَالَ فَنَابَتْنِي نَائِبَةٌ فَزِعْتُ مِنْهَا فَكَتَبْتُ إِلَيْهِ أَ هِيَ هَذِهِ فَكَتَبَ لَا أَشَدُّ مِنْ هَذِهِ فَطَلَبْتُ بِسَبَبِ جَعْفَرِ بْنِ مَحْمُودٍ وَ نُودِيَ عَلَيَّ مَنْ أَصَابَنِي فَلَهُ مِائَةُ أَلْفِ دِرْهَمٍ.
He (the narrator) said, ‘A delegate came to me, so I panicked from it. I wrote to him-asws, ‘Is it this?’ He-asws wrote: ‘No, severer than this’. I was sought for the cause of Ja’far Bin Mahmoud, and there was a call upon me, the one who afflicts (kills) me, for him would be one hundred thousand Dirhams’’.[95]
و جعفر بن محمود كان من أصحاب الخليفة
Note: And Ja’far Bin Mahmoun was from companions of the caliph.
72- كشف، كشف الغمة مِنْ دَلَائِلِ الْحِمْيَرِيِّ حَدَّثَ مُحَمَّدُ بْنُ عَلِيٍّ الصَّيْمَرِيُّ قَالَ: دَخَلْتُ عَلَى أَبِي أَحْمَدَ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ وَ بَيْنَ يَدَيْهِ رُقْعَةُ أَبِي مُحَمَّدٍ ع فِيهِ إِنِّي نَازَلْتُ اللَّهَ فِي هَذَا الطَّاغِي يَعْنِي الزُّبَيْرِيَّ وَ هُوَ آخِذُهُ بَعْدَ ثَلَاثٍ فَلَمَّا كَانَ فِي الْيَوْمِ الثَّالِثِ فُعِلَ بِهِ مَا فُعِلَ.
(The book) ‘Kashf Al Ghumma’, from ‘Dalail’ of Al Himeyri – Muhammad Bin Ali Al Saymery narrated saying,
‘I entered to see Abu Ahmad Ubeydullah Bin Abdullah, and in front of him was a note of Abu Muhammad-asws wherein was: ‘I-asws asked for the Punishment of Allah-azwj to befall regarding this tyrant, meaning Al-Zubeyri, and he would be seized after three (days)’. When it was during the third day, it was done with him what was done’’.[96]
وَ عَنْهُ قَالَ: كَتَبَ إِلَيَّ أَبُو مُحَمَّدٍ ع فِتْنَةٌ تُظِلُّكُمْ فَكُونُوا عَلَى أُهْبَةٍ فَلَمَّا كَانَ بَعْدَ ثَلَاثَةِ أَيَّامٍ وَقَعَ بَيْنَ بَنِي هَاشِمٍ وَ كَانَتْ لَهُمْ هَنَةٌ لَهَا شَأْنٌ فَكَتَبْتُ إِلَيْهِ أَ هِيَ هَذِهِ قَالَ لَا وَ لَكِنْ غَيْرُ هَذِهِ فَاحْتَرِسُوا فَلَمَّا كَانَ بَعْدَ أَيَّامٍ كَانَ مِنْ أَمْرِ الْمُعْتَزِّ مَا كَانَ.
And from him who said,
‘Abu Muhammad-asws wrote to me: ‘A Fitna will shade you all, so be upon readiness’. When it was after three days, it occurred between the clan of Hashim-as, and failures happened for them having a concern for it. I wrote to him-asws, ‘Is it this?’ He-asws said: ‘No, apart from this, so be on guard!’ When it was after some days, it happened from the matter of Al-Mu’taz what happened’’.[97]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْقَلَانِسِيِّ قَالَ: كَتَبَ أَخِي مُحَمَّدٌ إِلَى أَبِي مُحَمَّدٍ ع وَ امْرَأَتُهُ حَامِلٌ مُقْرِبٌ أَنْ يَدْعُوَ اللَّهَ أَنْ يُخَلِّصَهَا وَ يَرْزُقَهُ ذَكَراً وَ يُسَمِّيَهُ فَكَتَبَ يَدْعُو اللَّهَ بِالصَّلَاحِ وَ يَقُولُ رَزَقَكَ اللَّهُ ذَكَراً سَوِيّاً وَ نِعْمَ الِاسْمُ مُحَمَّدٌ وَ عَبْدُ الرَّحْمَنِ
And from Ja’far Bin Muhammad Al Qalanasy who said,
‘My brother Muhammad wrote to Abu Muhammad-asws, and his wife was pregnant, close (to giving birth), that he-asws should supplicate to Allah-azwj to Set her free from it and Grace him a male child, and he-asws should name him. He-asws wrote supplication to Allah-azwj with the health and saying: ‘Allah-azwj will Grace you a healthy male child, and best of the names are ‘Muhammad’ and ‘Abdul Rahman’’.
فَوَلَدَتْ اثْنَيْنِ فِي بَطْنٍ أَحَدُهُمَا فِي رِجْلِهِ زَوَائِدُ فِي أَصَابِعِهِ وَ الْآخَرُ سَوِيٌّ فَسَمَّى وَاحِداً مُحَمَّداً وَ الْآخَرَ صَاحِبَ الزَّوَائِدِ عَبْدَ الرَّحْمَنِ.
Two (babies) were born in one pregnancy. One of them had an addition in his leg of a tow, and the other was complete. I named one as ‘Muhammad’, and the other, one with the addition, ‘Abdul Rahman’’.[98]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْقَلَانِسِيِّ قَالَ: كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ مَعَ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ كَانَ خَادِماً يَسْأَلُهُ عَنْ مَسَائِلَ كَثِيرَةٍ وَ سَأَلَهُ الدُّعَاءَ لِأَخٍ خَرَجَ إِلَى إرمنية [إِرْمِينِيَّةَ] يَجْلِبُ غَنَماً
And from Ja’far Bin Muhammad al Qalanisy who said,
‘I wrote to Abu Muhammad-asws with Muhammad Bin Abdul Jabbar, and he was a servant, asking him-asws about a lot of issues, and asked him-asws to supplicate for a brother who had gone out to Armenia to bring sheep’.
فَوَرَدَ الْجَوَابُ بِمَا سَأَلَ وَ لَمْ يَذْكُرْ أَخَاهُ فِيهِ بِشَيْءٍ فَوَرَدَ الْخَبَرُ بَعْدَ ذَلِكَ أَنَّ أَخَاهُ مَاتَ يَوْمَ كَتَبَ أَبُو مُحَمَّدٍ جَوَابَ الْمَسَائِلِ فَعَلِمْنَا أَنَّهُ لَمْ يَذْكُرْهُ لِأَنَّهُ عَلِمَ بِمَوْتِهِ.
The answer came with what he had asked and he-asws did not mention his brother with anything. The news arrived after that, his brother had died on the day Abu Muhammad-asws had written the answer to the questions. So we knew that he-asws had not mentioned him because he-asws knew of his death’’.[99]
وَ عَنْ أَبِي هَاشِمٍ قَالَ: كَتَبَ إِلَيْهِ بَعْضُ مَوَالِيهِ يَسْأَلُهُ أَنْ يُعَلِّمَهُ دُعَاءً فَكَتَبَ إِلَيْهِ أَنِ ادْعُ بِهَذِهِ الدُّعَاءِ
And from Abu Hashim who said,
‘One of his-asws friends wrote to him-asws asking him-asws to teach him a supplication. He-asws wrote to him: ‘Supplicate with this supplication:
يَا أَسْمَعَ السَّامِعِينَ وَ يَا أَبْصَرَ الْمُبْصِرِينَ يَا عِزَّ النَّاظِرِينَ وَ يَا أَسْرَعَ الْحَاسِبِينَ وَ يَا أَرْحَمَ الرَّاحِمِينَ وَ يَا أَحْكَمَ الْحَاكِمِينَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَوْسِعْ لِي فِي رِزْقِي وَ مُدَّ لِي فِي عُمُرِي وَ امْنُنْ عَلَيَّ بِرَحْمَتِكَ وَ اجْعَلْنِي مِمَّنْ تَنْتَصِرُ بِهِ لِدِينِكَ وَ لَا تَسْتَبْدِلْ بِي غَيْرِي
‘O most Hearing of the listeners, and O most Insightful of the insightful ones! O Honour of the beholders, and O Quickest of the reckoners, and O most Merciful of the merciful ones, and O most Judicial of the judges! Send Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-saww and Expand for me in my sustenance, and Extend for me in my age, and Confer upon me with Your-azwj Mercy, and Make me to be from the ones You-azwj are Helping Your-azwj religion with, and do not replace me with someone else!’
قَالَ أَبُو هَاشِمٍ فَقُلْتُ فِي نَفْسِي اللَّهُمَّ اجْعَلْنِي فِي حِزْبِكَ وَ فِي زُمْرَتِكَ فَأَقْبَلَ عَلَيَ أَبُو مُحَمَّدٍ ع فَقَالَ أَنْتَ فِي حِزْبِهِ وَ فِي زُمْرَتِهِ إِذْ كُنْتَ بِاللَّهِ مُؤْمِناً وَ لِرَسُولِهِ مُصَدِّقاً وَ لِأَوْلِيَائِهِ عَارِفاً وَ لَهُمْ تَابِعاً فَأَبْشِرْ ثُمَّ أَبْشِرْ.
Abu Hashim said, ‘I said within myself, ‘O Allah-azwj! Make me to be in Your-azwj party and in Your-azwj group!’ Abu Muhammad-asws turned to me and said: ‘You-asws are already in His-azwj party and in His-azwj group, when you were a believer in Allah-azwj and a ratifier of His-azwj Rasool-saww, and a recognise of His-azwj Guardians-asws, and a follower of theirs-asws. So receive glad tidings! Then receive glad tidings!’’ [100]
وَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ مَيْمُونٍ قَالَ: كَتَبْتُ إِلَيْهِ أَشْكُو الْفَقْرَ ثُمَّ قُلْتُ فِي نَفْسِي أَ لَيْسَ قَدْ قَالَ أَبُو عَبْدِ اللَّهِ الْفَقْرُ مَعَنَا خَيْرٌ مِنَ الْغِنَى مَعَ غَيْرِنَا وَ الْقَتْلُ مَعَنَا خَيْرٌ مِنَ الْحَيَاةِ مَعَ عَدُوِّنَا
And from Muhammad Bin Al-Hassan Bin Maymoun who said,
‘I wrote to him-asws complaining of the poverty, then I said to myself, ‘Hasn’t Abu Abdullah-asws said that the poverty with us-asws is better than the richness is with others, and the killing with us-asws is better than the life is with our-asws enemies’?’
فَرَجَعَ الْجَوَابُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَخُصُّ أَوْلِيَاءَنَا إِذَا تَكَاثَفَتْ ذُنُوبُهُمْ بِالْفَقْرِ وَ قَدْ يَعْفُو عَنْ كَثِيرٍ مِنْهُمْ كَمَا حَدَّثَتْكَ نَفْسُكَ الْفَقْرُ مَعَنَا خَيْرٌ مِنَ الْغِنَى مَعَ عَدُوِّنَا وَ نَحْنُ كَهْفٌ لِمَنِ الْتَجَأَ إِلَيْنَا وَ نُورٌ لِمَنِ اسْتَبْصَرَ بِنَا وَ عِصْمَةٌ لِمَنِ اعْتَصَمَ بِنَا مَنْ أَحَبَّنَا كَانَ مَعَنَا فِي السَّنَامِ الْأَعْلَى وَ مَنِ انْحَرَفَ عَنَّا فَإِلَى النَّارِ.
The answer returned: ‘Allah-azwj Mighty and Majestic has Specialised our-asws friends when He-azwj Destroys their sins with the poverty, and He-azwj has Pardoned most of them, just as you have discussed with yourself, the poverty with us-asws is better than being rich with our-asws enemies, and we-asws are a cave for the one who shelters to us-asws, and a Noor for the one who sees (is insightful) through us-asws, and a protection for the ones who protects with us-asws. One who loves us-asws would be with us with the lofty peaks, and the one who turns away from us-asws, he would be to the Fire’’.[101]
73- كش، رجال الكشي أَحْمَدُ بْنُ عَلِيِّ بْنِ كُلْثُومٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ مِثْلَهُ.
(The book) ‘Rijal’ of Al Kashy – Ahmad Bin Ali Bin Kulsoom, from Is’haq Bin Muhammad, from Muhammad Bin Al-Hassan Bin Shamoun – similar to it.[102]
وَ قَالَ مُحَمَّدُ بْنُ الْحَسَنِ لَقِيتُ مِنْ عِلَّةِ عَيْنِي شِدَّةً فَكَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ع أَسْأَلُهُ أَنْ يَدْعُوَ لِي فَلَمَّا نَفَذَ الْكِتَابُ قُلْتُ فِي نَفْسِي لَيْتَنِي كُنْتُ سَأَلْتُهُ أَنْ يَصِفَ لِي كُحْلًا أَكْحُلُهَا فَوَقَّعَ بِخَطِّهِ يَدْعُو لِي بِسَلَامَتِهَا إِذْ كَانَتْ إِحْدَاهُمَا ذَاهِبَةً وَ كَتَبَ بَعْدَهُ أَرَدْتَ أَنْ أَصِفَ لَكَ كُحْلًا عَلَيْكَ بِصَبْرٍ مَعَ الْإِثْمِدِ كَافُوراً وَ تُوتِيَاءَ فَإِنَّهُ يَجْلُو مَا فِيهَا مِنَ الْغِشَاءِ وَ يُيْبِسُ الرُّطُوبَةَ
And Muhammad Bin Al-Hassan said,
‘I faced difficulty from an illness of my eye. I wrote to Abu Muahmmad-asws asking him-asws to supplicate for me. When the letter was dispatched, I said within myself, ‘If only I had asked him-asws to prescribe Kohl for me I could be applying with. It arrived with his-asws handwriting, supplicating for me with its safety, when one of them had gone. And he-asws wrote after it: ‘You wanted me-asws to prescribe a Kohl for you. Upon you is with being patient with emollient camphor, and zinc, for it would polish what is in it from the membrane and dry up the moisture’.
قَالَ فَاسْتَعْمَلْتُ مَا أَمَرَنِي بِهِ ع فَصَحَّتْ وَ الْحَمْدُ لِلَّهِ.
He (the narrator) said, ‘I utilised what he-asws had instructed me with, and I was healthy, and the Praise is for Allah-azwj’’.[103]
74- كش، رجال الكشي سَعْدُ بْنُ جَنَاحٍ الْكَشِّيُّ قَالَ سَمِعْتُ مُحَمَّدَ بْنَ إِبْرَاهِيمَ الْوَرَّاقَ السَّمَرْقَنْدِيَّ يَقُولُ خَرَجْتُ إِلَى الْحَجِّ فَأَرَدْتُ أَنْ أَمُرَّ عَلَى رَجُلٍ كَانَ مِنْ أَصْحَابِنَا مَعْرُوفٍ بِالصِّدْقِ وَ الصَّلَاحِ وَ الْوَرَعِ وَ الْخَيْرِ يُقَالُ بُورَقٌ الْبُوشَنْجَانِيُ قَرْيَةٌ مِنْ قُرَى هَرَاةَ وَ أَزُورَهُ وَ أُحْدِثَ بِهِ عَهْدِي
(The book) ‘Rijal’ of Al Kashy – Sa’ad Bin Janah Al Kashy who said, ‘I heard Muhammad Bin Ibrahim Al Warraq Al Samarqandy saying,
‘I went out to Hajj and I wanted to pass by a man who was from our companions, well known with the truthfulness, and the righteousness, and the devoutness, and the goodness, called Bowraq of Al-Bushanjany, a town from the town of Herat, and visit him, and renew my pact with him.
قَالَ فَأَتَيْتُهُ فَجَرَى ذِكْرُ الْفَضْلِ بْنِ شَاذَانَ فَقَالَ بُورَقٌ وَ كَانَ الْفَضْلُ بْنُ شَاذَانَ بِهِ بَطَنٌ شَدِيدُ الْعِلَّةِ وَ يَخْتَلِفُ فِي اللَّيْلِ مِائَةَ مَرَّةٍ إِلَى مِائَةٍ وَ خَمْسِينَ مَرَّةً فَقَالَ لَهُ بُورَقٌ خَرَجْتُ حَاجّاً فَأَتَيْتُ مُحَمَّدَ بْنَ عِيسَى الْعُبَيْدِيَّ فَرَأَيْتُهُ شَيْخاً فَاضِلًا فِي أَنْفِهِ اعْوِجَاجٌ وَ هُوَ الْقَنَا وَ مَعَهُ عِدَّةٌ رَأَيْتُهُمْ مُغْتَمِّينَ مَحْزُونِينَ
He (the narrator) said, ‘I came to him and the discussion of Al-Fazl Bin Shazan flowed. Bowraq said, ‘And Al-Fazl Bin Shazan, there was stomach pain with him and severe illness, and he would come and go during the night, one hundred times or one hundred and fifty times. Bowraq said to him, ‘I went out as a pilgrim and came to Muhammad Bin Isa Al-Ubeydi. I saw him being a meritorious Sheykh. There was a curvature in his nose, and he was straight, and there were a number (of persons) with him. I saw them saddened, grieving.
فَقُلْتُ لَهُمْ مَا لَكُمْ فَقَالُوا إِنَّ أَبَا مُحَمَّدٍ ع قَدْ حُبِسَ
I said to them, ‘What is the matter with you all?’ They said, ‘Abu Muhammad-asws has been imprisoned!’
قَالَ بُورَقٌ فَحَجَجْتُ وَ رَجَعْتُ ثُمَّ أَتَيْتُ مُحَمَّدَ بْنَ عِيسَى وَ وَجَدْتُهُ قَدِ انْجَلَى مَا كُنْتُ رَأَيْتُ بِهِ فَقُلْتُ مَا الْخَبَرُ فَقَالَ قَدْ خُلِّيَ عَنْهُ
Bowraq said, ‘I performed Hajj and returned, then I came to Muhammad Bin Isa, and I found him. It had gone away what I had seen him being with. I said, ‘What is the news?’ He said, ‘He-asws has been freed from it’.
قَالَ بُورَقٌ فَخَرَجْتُ إِلَى سُرَّ مَنْ رَأَى وَ مَعِي كِتَابُ يَوْمٍ وَ لَيْلَةٍ فَدَخَلْتُ عَلَى أَبِي مُحَمَّدٍ ع وَ أَرَيْتُهُ ذَلِكَ الْكِتَابَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنْ رَأَيْتَ أَنْ تَنْظُرَ فِيهِ فَنَظَرَ فِيهِ وَ تَصَفَّحَهُ وَرَقَةً وَرَقَةً وَ قَالَ هَذَا صَحِيحٌ يَنْبَغِي أَنْ يُعْمَلَ بِهِ
Bowraq said, ‘I went out to Surmanray, and there was a book with me day and night. I entered to see Abu Muhammad-asws and I showed him-asws that book. I said to him-asws, ‘May I be sacrificed for you-asws! If you-asws see fit, you-asws could look into it’. He-asws looked into it, page by page and said, ‘This is correct. It is befitting that it be acted upon with’.
فَقُلْتُ لَهُ الْفَضْلُ بْنُ شَاذَانَ شَدِيدُ الْعِلَّةِ وَ يَقُولُونَ إِنَّهُ مِنْ دَعْوَتِكَ بِمَوْجِدَتِكَ عَلَيْهِ لِمَا ذَكَرُوا عَنْهُ أَنَّهُ قَالَ وَصِيُّ إِبْرَاهِيمَ خَيْرٌ مِنْ وَصِيِّ مُحَمَّدٍ ص وَ لَمْ يَقُلْ جُعِلْتُ فِدَاكَ هَكَذَا كَذَبُوا عَلَيْهِ
I said to him, ‘Al-Fazl Bin Shazan is with severe illness, and they are saying that it is from your-asws supplication with your-asws feelings against him, due to what they had mentioned from him that he had said, ‘The successor-as of Ibrahim-as is better than the successor-asws of Muhammad-saww’, and he did not say like this. May I be sacrificed for you-asws! They are lying upon him!’
فَقَالَ نَعَمْ كَذَبُوا عَلَيْهِ وَ رَحِمَ اللَّهُ الْفَضْلَ رَحِمَ اللَّهُ الْفَضْلَ
He-asws said: ‘Yes, they are lying upon him, and may Allah-azwj have Mercy on Al-Fazl! May Allah-azwj have Mercy on Al-Fazl!’
قَالَ بُورَقٌ فَرَجَعْتُ فَوَجَدْتُ الْفَضْلَ قَدْ مَاتَ فِي الْأَيَّامِ الَّتِي قَالَ أَبُو مُحَمَّدٍ ع رَحِمَ اللَّهُ الْفَضْلَ.
Bowraq said, ‘I returned and found Al-Fazl to have died during the days in which Abu Muhammad-asws had said: ‘May Allah-azwj have Mercy on Al-Fazl!’’[104]
75- كش، رجال الكشي أَحْمَدُ بْنُ عَلِيِّ بْنِ كُلْثُومٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنِ الْفَضْلِ بْنِ الْحَارِثِ قَالَ: كُنْتُ بِسُرَّ مَنْ رَأَى وَقْتَ خُرُوجِ سَيِّدِي أَبِي الْحَسَنِ فَرَأَيْنَا أَبَا مُحَمَّدٍ ع مَاشِياً قَدْ شَقَّ ثَوْبَهُ فَجَعَلْتُ أَتَعَجَّبُ مِنْ جَلَالَتِهِ وَ هُوَ لَهُ أَهْلٌ وَ مِنْ شِدَّةِ اللَّوْنِ وَ الْأُدْمَةِ وَ أُشْفِقُ عَلَيْهِ مِنَ التَّعَبِ
(The book) ‘Rijal’ of Al Kashy – Ahmad Bin Ali Bin Kulsoum, from Is’haq Bin Muhammad, from Al Fazl Bin Al Haris who said,
‘I was at Surmanray at the time of the exit of my Master-asws Abu Al-Hassan-asws. We saw Abu Muhammad-asws walking, and he-asws had torn his-asws clothes. I went on to be surprised from his-asws majesty, and he-asws was rightful for it, and from the intensity of the colour and the skin, and I felt pity upon him-asws from the exhaustion.
فَلَمَّا كَانَ مِنَ اللَّيْلِ رَأَيْتُهُ ع فِي مَنَامِي فَقَالَ اللَّوْنُ الَّذِي تَعَجَّبْتَ مِنْهُ اخْتِبَارٌ مِنَ اللَّهِ لِخَلْقِهِ يَخْتَبِرُ بِهِ كَيْفَ يَشَاءُ وَ إِنَّهَا لَعِبْرَةٌ لِأُولِي الْأَبْصَارِ لَا يَقَعُ فِيهِ عَلَى الْمُخْتَبَرِ ذَمٌ وَ لَسْنَا كَالنَّاسِ
When it was from the night, I saw him-asws in my dream. He-asws said: ‘The colour which you were surprised from, is a Test from Allah-azwj to His-azwj creatures to Test with however He-azwj so Desires, and it is a lesson for the ones of understanding. No condemnation would fall upon the tested one during it, and we-asws aren’t like the people’.
فَنَتْعَبَ مِمَّا يَتْعَبُونَ نَسْأَلُ اللَّهَ الثَّبَاتَ وَ التَّفَكُّرَ فِي خَلْقِ اللَّهِ فَإِنَّ فِيهِ مُتَّسَعاً إِنَّ كَلَامَنَا فِي النَّوْمِ مِثْلُ كَلَامِنَا فِي الْيَقَظَةِ.
So we-asws get tired from what they are getting tired from. We-asws ask Allah-azwj for being steadfast and the thinking regarding the creatures of Allah-azwj, for there is capacity in it. Our-asws speech in the sleep is like our-asws speech during the wakefulness’’.[105]
76- كش، رجال الكشي عَنْ عَلِيِّ بْنِ سُلَيْمَانَ بْنِ رُشَيْدٍ الْعَطَّارِ الْبَغْدَادِيِّ قَالَ: كَانَ عُرْوَةُ بْنُ يَحْيَى يَلْعَنُهُ أَبُو مُحَمَّدٍ ع وَ ذَلِكَ أَنَّهُ كَانَتْ لِأَبِي مُحَمَّدٍ ع خِزَانَةٌ وَ كَانَ يَلِيهَا أَبُو عَلِيِّ بْنُ رَاشِدٍ رَضِيَ اللَّهُ عَنْهُ فَسُلِّمَتْ إِلَى عُرْوَةَ فَأَخَذَهَا لِنَفْسِهِ ثُمَّ أَحْرَقَ بَاقِيَ مَا فِيهَا يُغَايِظُ بِذَلِكَ أَبَا مُحَمَّدٍ ع فَلَعَنَهُ وَ بَرِئَ مِنْهُ وَ دَعَا عَلَيْهِ
(The book) ‘Rijal’ of Al Kashy – From Ali Bin Suleyman Bin Rusheyd Al Attar Al Baghdady who said,
‘Urwah Bin Yahya, Abu Muhammad-asws had cursed him, and that is because there was a treasury for Abu Muhammad-asws, and he-asws had placed Abu Ali Bin Rashid, may Allah-azwj be Pleased with him, in charge of it. He submitted it to Urwah, and he took it for himself. Then he burnt the remainder of whatever was in it. Abu Muhammad-asws enraged at that and cursed him, and disavowed from him, and supplicated against him.
فَمَا أُمْهِلَ يَوْمَهُ ذَلِكَ وَ لَيْلَتَهُ حَتَّى قَبَضَهُ اللَّهُ إِلَى النَّارِ فَقَالَ ع جَلَسْتُ لِرَبِّي فِي لَيْلَتِي هَذِهِ كَذَا وَ كَذَا جِلْسَةً فَمَا انْفَجَرَ عَمُودُ الصُّبْحِ وَ لَا انْطَفَأَ ذَلِكَ النَّارُ حَتَّى قَتَلَ اللَّهُ عُرْوَةَ لَعَنَهُ اللَّهُ.
He was not respited for that day of his and his night until Allah-azwj Recalled him to the Fire. He-asws said: ‘I-asws said to my-asws Lord-azwj during this night of mine-asws, such and such sitting. The pillars of the morning did not burst forth, nor was that fire extinguished until Allah-azwj Killed Urwah, may Allah-azwj Curse him!’’[106]
هو المعروف بالدهقان و كان يكذب على أبى الحسن الهادى و أبى محمّد العسكريّ عليهما السلام، كان في أوائل أمره مستقيم الطريقة، وكيلا لابى محمّد العسكريّ عليه السلام ثمّ عدا على أمواله عليه السلام و انحرف عنه فخرج التوقيع بلعنه.
Note: (Urwah Bin Yahya) – He is well known as Al-Dahqan, and he used to belie upon Abu Al-Hassan-asws and Abu Muhammad Al-Askari-asws, the greetings be upon them-asws. He was of straight conduct in the beginning of his affairs, and a representative of Abu Muhammad Al-Askari-asws. Then he was a counted upon his-asws money, may the greetings be upon him-asws, and he turned away from him-asws, so the signed note emerged with cursing him.
77- جش، الفهرست للنجاشي هَارُونُ بْنُ مُوسَى عَنْ مُحَمَّدِ بْنِ هَمَّامٍ قَالَ: كَتَبَ أَبِي إِلَى أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ الْعَسْكَرِيِّ ع يُعَرِّفُهُ أَنَّهُ مَا صَحَّ لَهُ حَمْلٌ بِوَلَدٍ وَ يُعَرِّفُهُ أَنَّ لَهُ حَمْلًا وَ يَسْأَلُهُ أَنْ يَدْعُوَ اللَّهَ فِي تَصْحِيحِهِ وَ سَلَامَتِهِ وَ أَنْ يَجْعَلَهُ ذَكَراً نَجِيباً مِنْ مَوَالِيهِمْ
(The book) ‘Al Fihrist’ of Al Najashy – Haroun Bin Musa, from Muhammad Bin Hammam who said,
‘My father wrote to Abu Muhammad Al-Hassan Bin Ali Al-Askari-asws letting him-asws know that no pregnancy has been correct for him (all still born) and letting him-asws know that there was a pregnancy for him (his wife) and asked him-asws if he-asws could supplicate to Allah-azwj regarding its health and its safety, and for Him-azwj to Make it a male child, a captain from their friends.
فَوَقَّعَ عَلَى رَأْسِ الرُّقْعَةِ بِخَطِّ يَدِهِ قَدْ فَعَلَ اللَّهُ ذَلِكَ فَصَحَّ الْحَمْلُ ذَكَراً.
He-asws signed at the top of the note with his handwriting: ‘Allah-azwj has Done that’. The pregnancy was a healthy male’’.[107]
78- عم، إعلام الورى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَيَّاشٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْعَطَّارِ وَ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ مَصْقَلَةَ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ دَاوُدَ بْنِ الْقَاسِمِ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: كُنْتُ عِنْدَ أَبِي مُحَمَّدٍ ع فَاسْتُوذِنَ لِرَجُلٍ مِنْ أَهْلِ الْيَمَنِ فَدَخَلَ عَلَيْهِ رَجُلٌ جَمِيلٌ طَوِيلٌ جَسِيمٌ فَسَلَّمَ عَلَيْهِ بِالْوَلَايَةِ فَرَدَّ عَلَيْهِ بِالْقَبُولِ وَ أَمَرَهُ بِالْجُلُوسِ فَجَلَسَ إِلَى جَنْبِي فَقُلْتُ فِي نَفْسِي لَيْتَ شِعْرِي مَنْ هَذَا
(The book) ‘I’lam Al Wara’ – Ahmad Bin Muhammad Bin Ayyash, from Ahmad Bin Muhammad Al Attar, and Muhammad Bin Ahmad Bin Masqala, from Sa’ad Bin Abdullah, from Dawood Bin Al Qasim Abu Hashim Al Ja’fari who said,
‘I was in the presence of Abu Muhammad-asws. Permission was sought for a man from the people of Al-Yemen. There entered to see him-asws, a handsome man of tall body. He greeted unto him-asws with the Wilayah. He-asws responded to him with the word and instructed him with being seated. He sat by my side. I said within myself, ‘I am not aware who this is’.
فَقَالَ أَبُو مُحَمَّدٍ ع هَذَا مِنْ وُلْدِ الْأَعْرَابِيَّةِ صَاحِبَةِ الْحَصَاةِ الَّتِي طَبَعَ آبَائِي فِيهَا ثُمَّ قَالَ هَاتِهَا فَأَخْرَجَ حَصَاةً وَ فِي جَانِبٍ مِنْهَا مَوْضِعٌ أَمْلَسُ فَأَخَذَهَا وَ أَخْرَجَ خَاتَمَهُ فَطَبَعَ فِيهَا فَانْطَبَعَ وَ كَأَنِّي أَقْرَأَ الْخَاتَمَ السَّاعَةَ الْحَسَنُ بْنُ عَلِيٍّ
Abu Muhammad-asws said: ‘This is from the sons of the Bedouins, the owner of the pebble in which my-asws forefathers-asws had stamped in it’. Then he said, ‘Give it!’ He brought out a pebble, and in a side of it there was a smooth place. He-asws took it and brought out his-asws seal and stamped in it. It was stamped, and it is as if I can read the ring (engraving) right now: ‘Al-Hassan-asws Bin Ali-asws’.
فَقُلْتُ لِلْيَمَانِيِّ رَأَيْتَهُ قَطُّ قَالَ لَا وَ اللَّهِ وَ إِنِّي مُنْذُ دَهْرٍ لَحَرِيصٌ عَلَى رُؤْيَتِهِ حَتَّى كَانَ السَّاعَةَ أَتَانِي شَابٌّ لَسْتُ أَرَاهُ فَقَالَ قُمْ فَادْخُلْ فَدَخَلْتُ
I said to the Yemeni, ‘Have you seen him-asws at all?’ He said, ‘No, by Allah-azwj, and I have been yearning to see him-asws for a long time, until it was now, a youth came to me, I had not seen (before). He said, ‘Stand, and enter!’ I entered.
ثُمَّ نَهَضَ وَ هُوَ يَقُولُ رَحْمَتُ اللَّهِ وَ بَرَكاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ أَشْهَدُ إِنَّ حَقَّكَ لَوَاجِبٌ كَوُجُوبِ حَقِّ أَمِيرِ الْمُؤْمِنِينَ وَ الْأَئِمَّةِ مِنْ بَعْدِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ وَ إِلَيْكَ انْتَهَتِ الْحِكْمَةُ وَ الْإِمَامَةُ وَ إِنَّكَ وَلِيُّ اللَّهِ الَّذِي لَا عُذْرَ لِأَحَدٍ فِي الْجَهْلِ بِهِ
Then he got up and he was saying: The Mercy of Allah and His Blessings are upon you, the People of the Household, [11:73] Offspring, one being from the other; and Allah is Hearing, Knowing [3:34]. I testify that your-asws right is as obligatory as the obligation of the right of Amir Al-Momineen-asws and the Imams-asws from after him-asws, may the Salawaat of Allah-azwj upon them-asws all, and to you ends the wisdom and the Imamate, and you-asws are Guardian-asws of Allah-azwj Who, there is no excuse for anyone in being ignorant with it’.
فَسَأَلْتُ عَنِ اسْمِهِ فَقَالَ اسْمِي مِهْجَعُ بْنُ الصَّلْتِ بْنِ عُقْبَةَ بْنِ سِمْعَانَ بْنِ غَانِمِ بْنِ أُمِّ غَانِمٍ وَ هِيَ الْأَعْرَابِيَّةُ الْيَمَانِيَّةُ صَاحِبَةُ الْحَصَاةِ الَّتِي خَتَمَ فِيهَا أَمِيرُ الْمُؤْمِنِينَ ع
I asked his name. He said, ‘My name is Mihjaj Bin Al-Salt Bin Uqbah Bin Sim’an Bin Ghanim son of Umm Ghanim, and she is the Yemeni Bedouin woman owner of the pebble which Amir-asws had stamped upon.
وَ قَالَ أَبُو هَاشِمٍ الْجَعْفَرِيُّ فِي ذَلِكَ
| بِدَرْبِ الْحَصَا مَوْلًى لَنَا يَخْتِمُ الْحَصَى | لَهُ اللَّهُ أَصْفَى بِالدَّلِيلِ وَ أَخْلَصَا | |
| وَ أَعْطَاهُ رَايَاتِ الْإِمَامَةِ كُلَّهَا | كَمُوسَى وَ فَلْقِ الْبَحْرِ وَ الْيَدِ وَ الْعَصَا | |
| وَ مَا قَمَّصَ اللَّهُ النَّبِيِّينَ حُجَّةً | وَ مُعْجِزَةً إِلَّا الْوَصِيِّينَ قَمَّصَا | |
| فَمَنْ كَانَ مُرْتَاباً بِذَاكَ فَقَصْرُهُ | مِنَ الْأَمْرِ أَنْ يَتْلُوَ الدَّلِيلَ وَ يَفْحَصَا |
And Abu Hashim Al-Ja’fari said (a poem) regarding that, ‘In a line of pebbles, a Master-asws of ours sealed the pebble. Allah-azwj was Clarified for him-asws with the evidence and purity and Gave him-asws the flags of Imamate, all of them, like Musa-as and splitting of the sea, and the (bright) hand, and the staff, and Allah-azwj did not Clothe the Prophets-as with any argument and miracle, except the successors-asws are wearing it. So the one who was suspicious with that, so he is being deficient from the matter in reading the evidence and examining it’.[108]
في أبيات قال أبو عبد الله بن عياش هذه أم غانم صاحبة الحصاة غير تلك صاحبة الحصاة و هي أم الندى حبابة بنت جعفر الوالبية الأسدية و هي غير صاحبة الحصاة الأولى التي طبع فيها رسول الله ص و أمير المؤمنين فإنها أم سليم و كانت وارثة الكتب فهن ثلاث و لكل واحدة منهن خبر قد رويته
Note: Regarding the couplets, Abu Abdullah Bin Ayyash said, ‘This Umm Ghanim, owner of the pebble is other than that owner of the pebble, and she is Umm Al-Nada Hababat Bint Ja’far Al-Walibiya Al-Asadiya, and she is other than the first one which Rasool-Allah-saww and Amir Al-Momineen-asws had stamped in it, for Umm Salama-ra, and she-ra inherited the books. So these are three, and for each one of them there is news being reported.
79- غط، الغيبة للشيخ الطوسي سَعْدٌ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: كُنْتُ مَحْبُوساً مَعَ أَبِي مُحَمَّدٍ ع فِي حَبْسِ الْمُهْتَدِي بْنِ الْوَاثِقِ فَقَالَ يَا أَبَا هَاشِمٍ إِنَّ هَذَا الطَّاغِيَ أَرَادَ أَنْ يَتَعَبَّثَ بِاللَّهِ فِي هَذِهِ اللَّيْلَةِ وَ قَدْ بَتَرَ اللَّهُ عُمُرَهُ وَ جَعَلَهُ اللَّهُ لِلْقَائِمِ مِنْ بَعْدِهِ وَ لَمْ يَكُنْ لَهُ وَلَدٌ وَ سَأُرْزَقُ وَلَداً
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Sa’ad, from Abu Hashim Al Ja’fari who said,
‘I was imprisoned with Abu Muhammad-asws in a prison of Al-Muhtady Bin Al-Wasiq. He-asws said: ‘O Abu Hashim-asws! This tyrant wants to mess around with Allah-azwj during this night, and Allah-azwj has Cut off his age, and Allah-azwj has made it to be for the one standing from after him, and there does not happen to be any son for him, and he will be Graced a son’.
قَالَ أَبُو هَاشِمٍ فَلَمَّا أَصْبَحْنَا شَغَبَ الْأَتْرَاكُ عَلَى الْمُهْتَدِي فَقَتَلُوهُ وَ وُلِّيَ الْمُعْتَمِدُ مَكَانَهُ وَ سَلَّمَنَا اللَّهُ.
Abu Hashim said, ‘When we woke up in the morning, the Turks had rioted against Al-Muhtady and place Al-Mu’tamid in charge in his place, and Allah-azwj Kept us safe’’.[109]
80- عُيُونُ الْمُعْجِزَاتِ، عَنْ أَبِي هَاشِمٍ قَالَ: دَخَلْتُ عَلَى أَبِي مُحَمَّدٍ ع وَ كَانَ يَكْتُبُ كِتَاباً فَحَانَ وَقْتُ الصَّلَاةِ الْأُولَى فَوَضَعَ الْكِتَابَ مِنْ يَدِهِ وَ قَامَ ع إِلَى الصَّلَاةِ فَرَأَيْتُ الْقَلَمَ يَمُرُّ عَلَى بَاقِي الْقِرْطَاسِ مِنَ الْكِتَابِ وَ يَكْتُبُ حَتَّى انْتَهَى إِلَى آخِرِهِ فَخَرَرْتُ سَاجِداً فَلَمَّا انْصَرَفَ مِنَ الصَّلَاةِ أَخَذَ الْقَلَمَ بِيَدِهِ وَ أَذِنَ لِلنَّاسِ.
(The book) ‘Uyoon Al Mojizaat’ – From Abu Hashim who said,
‘I entered to see Abu Muhammad-asws, and he-asws was writing a letter. The beginning of the time of Salat came up, so he-asws placed down the letter from his-asws hand and stood up to pray the Salat. I saw the pen moving upon the remainder of the paper of the letter and write, until it ended to its end. I fell down in Sajdah. When he-asws left from the Salat he-asws took the pen in his-asws hand and permitted for the people (to visit)’’.[110]
وَ حَدَّثَنِي أَبُو التُّحَفِ الْمِصْرِيُّ يَرْفَعُ الْحَدِيثَ بِرِجَالِهِ إِلَى أَبِي يَعْقُوبَ إِسْحَاقَ بْنِ أَبَانٍ قَالَ: كَانَ أَبُو مُحَمَّدٍ ع يَبْعَثُ إِلَى أَصْحَابِهِ وَ شِيعَتِهِ صِيرُوا إِلَى مَوْضِعِ كَذَا وَ كَذَا وَ إِلَى دَارِ فُلَانِ بْنِ فُلَانٍ الْعِشَاءَ وَ الْعَتَمَةَ فِي لَيْلَةِ كَذَا فَإِنَّكُمْ تَجِدُونِي هُنَاكَ
And it is narrated to me by Abu Al Tuhaf Al Misry, raising the Hadeeth by his men up to Abu Yaqoub Is’haq Bin Aban who said,
‘Abu Al-Hassan-asws used to send messages to his-asws companions and his-asws Shias: ‘Go to such and such place, and to the house of so and so, son of so and so for dinner, and in the evening during such and such night, for you will be finding me-asws over there’.
وَ كَانَ الْمُوَكَّلُونَ بِهِ لَا يُفَارِقُونَ بَابَ الْمَوْضِعِ الَّذِي حُبِسَ فِيهِ ع بِاللَّيْلِ وَ النَّهَارِ وَ كَانَ يَعْزِلُ فِي كُلِّ خَمْسَةِ أَيَّامٍ الْمُوَكَّلِينَ وَ يُوَلِّي آخَرِينَ بَعْدَ أَنْ يُجَدِّدَ عَلَيْهِمُ الْوَصِيَّةَ بِحِفْظِهِ وَ التَّوَفُّرِ عَلَى مُلَازَمَةِ بَابِهِ
And the ones allocated with him-asws were not separating from the door of the place in which he-asws was imprisoned, night and day, and during every five days, Al-Mutawakkil would remove (them) and place others in charge after renewing upon them the bequest of guarding him-asws and being available to stay by his-asws door.
فَكَانَ أَصْحَابُهُ وَ شِيعَتُهُ يَصِيرُونَ إِلَى الْمَوْضِعِ وَ كَانَ ع قَدْ سَبَقَهُمْ إِلَيْهِ فَيَرْفَعُونَ حَوَائِجَهُمْ إِلَيْهِ فَيَقْضِيهَا لَهُمْ عَلَى مَنَازِلِهِمْ وَ طَبَقَاتِهِمْ وَ يَنْصَرِفُونَ إِلَى أَمَاكِنِهِمْ بِالْآيَاتِ وَ الْمُعْجِزَاتِ وَ هُوَ ع فِي حَبْسِ الْأَضْدَادِ.
His-asws companions and his-asws Shias were coming to the place, and he-asws would have preceded them to it. They would raise their needs to him-asws, and he-asws would fulfil these for them based upon their status, and their layers, and they would leave to go to their places with the signs and the miracles, while he-asws in the prison of the adversaries’’.[111]
81- مَشَارِقُ الْأَنْوَارِ، عَنْ عَلِيِّ بْنِ عَاصِمٍ الْأَعْمَى الْكُوفِيِّ قَالَ: دَخَلْتُ عَلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع فَقَالَ لِي يَا عَلِيَّ بْنَ عَاصِمٍ انْظُرْ إِلَى مَا تَحْتَ قَدَمَيْكَ فَإِنَّكَ عَلَى بِسَاطٍ قَدْ جَلَسَ فِيهِ كَثِيرٌ مِنَ النَّبِيِّينَ وَ الْمُرْسَلِينَ وَ الْأَئِمَّةِ الرَّاشِدِينَ
(The book) ‘Mashariq Al Anwaar’ – From Ali Bin Aasim the blind Al Kufy who said,
‘I entered to see Abu Muhammad Al-Askari-asws. He-asws said to me: ‘O Ali Bin Aasim! Look what is under your feet, for you are upon a carpet, a lot of Prophets-as and Messengers-as and the rightly Guided Imams-asws had sat upon it’.
قَالَ فَقُلْتُ يَا سَيِّدِي لَا أَنْتَعِلُ مَا دُمْتُ فِي الدُّنْيَا إِكْرَاماً لِهَذَا الْبِسَاطِ فَقَالَ يَا عَلِيُّ إِنَّ هَذَا النَّعْلَ الَّذِي فِي رِجْلِكَ نَعْلٌ نَجَسٌ مَلْعُونٌ لَا يُقِرُّ بِوَلَايَتِنَا
He (the narrator) said, ‘I said, ‘O my Master-asws! I will not wear slippers for as long as I am in the world, in honour to this carpet’. He-asws said: ‘O Ali! This slipper which is in your leg is an unclean slipper, accursed, not having acknowledged with our-asws Wilayah!’
قَالَ فَقُلْتُ فِي نَفْسِي لَيْتَنِي أَرَى هَذَا الْبِسَاطَ فَعَلِمَ مَا فِي ضَمِيرِي فَقَالَ ادْنُ مِنِّي فَدَنَوْتُ مِنْهُ فَمَسَحَ يَدَهُ الشَّرِيفَةَ عَلَى وَجْهِي فَصِرْتُ بَصِيراً
He (the narrator) said, ‘I (being blind) said within myself, ‘I wish I could see this carpet’. He-asws knew what was in my conscience. He-asws said: ‘Come near me-asws’. He-asws wiped his-asws noble hand upon my face, and I became seeing’.
قَالَ فَرَأَيْتُ فِي الْبِسَاطِ أَقْدَاماً وَ صُوَراً فَقَالَ هَذَا قَدَمُ آدَمَ وَ مَوْضِعُ جُلُوسِهِ وَ هَذَا أَثَرُ هَابِيلَ وَ هَذَا أَثَرُ شَيْثٍ وَ هَذَا أَثَرُ نُوحٍ وَ هَذَا أَثَرُ قَيْدَارَ وَ هَذَا أَثَرُ مَهْلَائِيلَ وَ هَذَا أَثَرُ يَارَةَ وَ هَذَا أَثَرُ خَنُوخَ وَ هَذَا أَثَرُ إِدْرِيسَ
He (the narrator) said, ‘I saw footprints in the carpet and images’. He-asws said: ‘This is a footprint of Adam-as and place of his-as sitting, and this is a trace of Habeel-as, and this is a trace of Shees-as, and this is a trace of Noah-as, and this is a trace of Qaydar-as, and this is a trace of Mahlaeel-as, and this is a trace of Yarah-as, and this is a trace of Khanouj-as, and this is a trace of Idrees-as.
وَ هَذَا أَثَرُ مُتَوَشْلِخُ وَ هَذَا أَثَرُ سَامٍ وَ هَذَا أَثَرُ أَرْفَخْشَدَ وَ هَذَا أَثَرُ هُودٍ وَ هَذَا أَثَرُ صَالِحٍ وَ هَذَا أَثَرُ لُقْمَانَ وَ هَذَا أَثَرُ إِبْرَاهِيمَ وَ هَذَا أَثَرُ لُوطٍ وَ هَذَا أَثَرُ إِسْمَاعِيلَ وَ هَذَا أَثَرُ إِلْيَاسَ وَ هَذَا أَثَرُ إِسْحَاقَ وَ هَذَا أَثَرُ يَعْقُوبَ
And this is a trace of Mutawashlikh, and this is a trace of Saam-as, and this is a trace of Arfakhsahd-as, and this is a trace of Hud-as, and this is a trace of Salih-as, and this is a trace of Luqman-as, and this is a trace of Ibrahim-as, and this is a trace of Lut-as, and this is a trace of Ismail-as, and this is a trace of Ilyas-as, and this is a trace of Is’haq-as, and this is a trace of Yaqoub-as.
وَ هَذَا أَثَرُ يُوسُفَ وَ هَذَا أَثَرُ شُعَيْبٍ وَ هَذَا أَثَرُ مُوسَى وَ هَذَا أَثَرُ يُوشَعَ بْنِ نُونٍ وَ هَذَا أَثَرُ طَالُوتَ وَ هَذَا أَثَرُ دَاوُدَ وَ هَذَا أَثَرُ سُلَيْمَانَ وَ هَذَا أَثَرُ الْخَضِرِ وَ هَذَا أَثَرُ دَانِيَالَ وَ هَذَا أَثَرُ الْيَسَعِ وَ هَذَا أَثَرُ ذِي الْقَرْنَيْنِ الْإِسْكَنْدَرِ
And this is a trace of Yusuf-as, and this is a trace of Shueyb-as, and this is a trace of Musa-as, and this is a trace of Yoshua-as Bin Noun-as, and this is a trace of Talout-as, and this is a trace of Dawood-as, and this is a trace of Suleyman-as, and this is a trace of Al-Khizr-as, and this is a trace of Dainel-as, and this is a trace of Al-Yas’a-as, and this is a trace of Zulqarnayn Al-Iskander-as.
وَ هَذَا أَثَرُ شَابُورَ بْنِ أَرْدَشِيرَ وَ هَذَا أَثَرُ لُوَيٍّ وَ هَذَا أَثَرُ كِلَابٍ وَ هَذَا أَثَرُ قُصَيٍّ وَ هَذَا أَثَرُ عَدْنَانَ وَ هَذَا أَثَرُ عَبْدِ مَنَافٍ وَ هَذَا أَثَرُ عَبْدِ الْمُطَّلِبِ وَ هَذَا أَثَرُ عَبْدِ اللَّهِ وَ هَذَا أَثَرُ سَيِّدِنَا رَسُولِ اللَّهِ ص وَ هَذَا أَثَرُ أَمِيرِ الْمُؤْمِنِينَ ع وَ هَذَا أَثَرُ الْأَوْصِيَاءِ مِنْ بَعْدِهِ إِلَى الْمَهْدِيِّ ع لِأَنَّهُ قَدْ وَطَّأَهُ وَ جَلَسَ عَلَيْهِ
And this is a trace of Shabour-as Bin Ardasheyr-as, and this is a trace of Luway-as, and this is a trace of Kilab-as, and this is a trace of Qusay-as, and this is a trace of Adnan-as, and this is a trace of Abd Manaf-as, and this is a trace of Abdul Muttalib-as, and this is a trace of Abdullah-asws, and this is a trace of our Master-saww Rasool-Allah-saww, and this is a trace of Amir Al-Momineen-asws, and these are traces of the successors-asws from after him-asws up to Al-Mahdiajtf, because he-asws is treading it and sitting upon it’.
ثُمَّ قَالَ انْظُرْ إِلَى الْآثَارِ وَ اعْلَمْ أَنَّهَا آثَارُ دِينِ اللَّهِ وَ أَنَّ الشَّاكَّ فِيهِمْ كَالشَّاكِّ فِي اللَّهِ وَ مَنْ جَحَدَهُمْ كَمَنْ جَحَدَ اللَّهَ
Then he-asws said: ‘Look at the traces (impacts) and know that these are traces of the religion of Allah-azwj, and that the doubter regarding them-asws is like a doubter regarding Allah-azwj, and the one who rejects them-asws is like the one who rejects Allah-azwj’.
ثُمَّ قَالَ اخْفِضْ طَرْفَكَ يَا عَلِيُّ فَرَجَعْتُ مَحْجُوباً كَمَا كُنْتُ.
Then he-asws said: ‘Close your eyes, O Ali!’ I returned veiled (blind) just as I had been’’.[112]
باب 4 مكارم أخلاقه و نوادر أحواله و ما جرى بينه و بين خلفاء الجور و غيرهم و أحوال أصحابه و أهل زمانه صلوات الله عليه
CHAPTER 4 – HIS-asws NOBLE MANNERS, AND HIS-asws MISCELLANEOUS SITUATIONS, AND WHAT TRANSPIRED BETWEEN HIM AND THE TYRANNICAL CALIPHS AND OTHERS, AND SITUATIONS OF HIS-asws COMPANIONS, AND PEOPLE OF HIS-asws ERA, MAY THE SALAWAAT OF ALLAH-azwj BE UPON HIM-asws
1- غط، الغيبة للشيخ الطوسي جَمَاعَةٌ عَنِ التَّلَّعُكْبَرِيِّ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الرَّازِيِّ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِي الْحَسَنِ الْإِيَادِيِّ قَالَ حَدَّثَنِي أَبُو جَعْفَرٍ الْعَمْرِيُّ رَضِيَ اللَّهُ عَنْهُ أَنَّ أَبَا طَاهِرِ بْنَ بُلْبُلٍ حَجَّ فَنَظَرَ إِلَى عَلِيِّ بْنِ جَعْفَرٍ الْهَمَانِيِ وَ هُوَ يُنْفِقُ النَّفَقَاتِ الْعَظِيمَةَ فَلَمَّا انْصَرَفَ كَتَبَ بِذَلِكَ إِلَى أَبِي مُحَمَّدٍ ع فَوَقَّعَ فِي رُقْعَتِهِ قَدْ أَمَرْنَا لَهُ بِمِائَةِ أَلْفِ دِينَارٍ ثُمَّ أَمَرْنَا لَهُ بِمِثْلِهَا فَأَبَى قَبُولَهَا إِبْقَاءً عَلَيْنَا مَا لِلنَّاسِ وَ الدُّخُولَ فِي أَمْرِنَا فِيمَا لَمْ نُدْخِلْهُمْ فِيهِ.
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – A group, from Al Tal’ukbary, from Ahmad Bin Al Al Razy, from Al Husayn Bin Ali, from Abu Al-Hassan Al Iyadi who said, ‘It is narrated to me by Abu Ja’far Al Amry, may Allah-azwj be Pleased with him,
‘Abu Tahir Bin Bulbul performed Hajj. He looked at Ali Bin Ja’far Al-Hamany, and he was spending the expenditure the mighty expenditure money. He wrote with that to Abu Muhammad-asws. He-asws signed in his-asws note: ‘We had instructed for him with one hundred thousand Dinars, then we instructed for him with similar to it, but he refused to accept it as a lasting upon us what is for the people, and the entering into our-asws matter in what we-asws are not entering into’’.[113]
2- غط، الغيبة للشيخ الطوسي رَوَى سَعْدُ بْنُ عَبْدِ اللَّهِ قَالَ حَدَّثَنِي جَمَاعَةٌ مِنْهُمْ أَبُو هَاشِمٍ دَاوُدُ بْنُ الْقَاسِمِ الْجَعْفَرِيُّ وَ الْقَاسِمُ بْنُ مُحَمَّدٍ الْعَبَّاسِيُّ وَ مُحَمَّدُ بْنُ عُبَيْدِ اللَّهِ وَ مُحَمَّدُ بْنُ إِبْرَاهِيمَ الْعَمْرِيُّ وَ غَيْرُهُمْ مِمَّنْ كَانَ حُبِسَ بِسَبَبِ قَتْلِ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْعَبَّاسِيِّ
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – It is reported by Sa’ad Bin Abdullah who said,
‘It is narrated to me by a group, from them being Abu Hashim Dawood Bin Al-Qasim Al-Ja’fari, and Al-Qasim Bin Muhammad Al-Abbasi, and Muhammad Bin Ubeydullah, and Muhammad Bin Ibrahim Al-Amry and other from the ones who had been imprisons for the reason of the Abdullah Bin Muhammad Al-Abbasy having been killed.
أَنَّ أَبَا مُحَمَّدٍ ع وَ أَخَاهُ جَعْفَراً أُدْخِلَا عَلَيْهِمْ لَيْلًا قَالُوا كُنَّا لَيْلَةً مِنَ اللَّيَالِي جُلُوساً نَتَحَدَّثُ إِذْ سَمِعْنَا حَرَكَةَ بَابِ السِّجْنِ فَرَاعَنَا ذَلِكَ وَ كَانَ أَبُو هَاشِمٍ عَلِيلًا فَقَالَ لِبَعْضِنَا اطَّلِعْ وَ انْظُرْ مَا تَرَى فَاطَّلَعَ إِلَى مَوْضِعِ الْبَابِ فَإِذَا الْبَابُ فُتِحَ وَ إِذَا هُوَ بِرَجُلَيْنِ قَدْ أُدْخِلَا إِلَى السِّجْنِ وَ رُدَّ الْبَابُ وَ أُقْفِلَ
Abu Muhammad-asws and his-asws brother Ja’far (the liar) entered to see them at night. They said, ‘We were seated on a night from the nights discussing when we heard a movement at the door of the prison. That scared us, and Abu Hashim was sick. He said to one of us, ‘Go and look, what can you see?’ He went to the place of the door, and there, the door was open, and he was with two men entering into the prison and returned the door and locked it.
فَقَالَ فَدَنَا مِنْهُمَا فَقَالَ مَنْ أَنْتُمَا فَقَالَ أَحَدُهُمَا أَنَا الْحَسَنُ بْنُ عَلِيٍّ وَ هَذَا جعْفَرُ بْنُ عَلِيٍّ فَقَالَ لَهُمَا جَعَلَنِيَ اللَّهُ فِدَاكُمَا إِنْ رَأَيْتُمَا أَنْ تَدْخُلَا الْبَيْتَ وَ بَادَرَ إِلَيْنَا وَ إِلَى أَبِي هَاشِمٍ فَأَعْلَمَنَا وَ دَخَلَا
He (the narrator) said, ‘He went near them and said, ‘What are you two?’ One of them said, ‘I am Al-Hassan-asws Bin Ali-asws and this is Ja’far son of Ali-asws’. He said to them, ‘May Allah-azwj Make me to be sacrificed to you both! If you see fit to enter the room and rush to us and to Abu Hashim’. He informed us and they entered.
فَلَمَّا نَظَرَ إِلَيْهِمَا أَبُو هَاشِمٍ قَامَ عَنْ مِضْرَبَةٍ كَانَتْ تَحْتَهُ فَقَبَّلَ وَجْهَ أَبِي مُحَمَّدٍ ع وَ أَجْلَسَهُ عَلَيْهَا فَجَلَسَ جَعْفَرٌ قَرِيباً مِنْهُ فَقَالَ جَعْفَرٌ وَا شَطْنَاهْ بِأَعْلَى صَوْتِهِ يَعْنِي جَارِيَةً لَهُ
When Abu Hashim looked at them, he stood up from a bedspread which was under him. He kissed the face of Abu Muhammad-asws and seated him-asws upon it, and Ja’far sat down nearby him. Ja’far said, ‘Oh Satan-la!’ At the top of his voice, meaning a slave girl of his.
فَزَجَرَهُ أَبُو مُحَمَّدٍ ع وَ قَالَ لَهُ اسْكُتْ وَ إِنَّهُمْ رَأَوْا فِيهِ آثَارَ السُّكْرِ وَ إِنَّ النَّوْمَ غَلَبَهُ وَ هُوَ جَالِسٌ مَعَهُمْ فَنَامَ عَلَى تِلْكَ الْحَالِ.
Abu Muhammad-asws rebuked him and said to him: ‘Be quiet!’ And they saw in him (Ja’far) the effects of intoxication, and the sleep overcame upon him while he was seated with them. He slept upon that state’’.[114]
3- غط، الغيبة للشيخ الطوسي مُحَمَّدُ بْنُ يَعْقُوبَ قَالَ: خَرَجَ إِلَى الْعَمْرِيِّ فِي تَوْقِيعٍ طَوِيلٍ اخْتَصَرْنَاهُ وَ نَحْنُ نَبْرَأُ مِنِ ابْنِ هِلَالٍ لَعَنَهُ اللَّهُ وَ مِمَّنْ لَا يَبْرَأُ مِنْهُ فَأَعْلِمِ الْإِسْحَاقِيَّ وَ أَهْلَ بَلَدِهِ مِمَّا أَعْلَمْنَاكَ مِنْ حَالِ هَذَا الْفَاجِرِ وَ جَمِيعَ مَنْ كَانَ سَأَلَكَ وَ يَسْأَلُكَ عَنْهُ.
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Muhammad Bin Yaqoub who said,
‘There emerged to Al-Amry in a lengthy letter, and we are shortening it: ‘And we-asws are disavowed from Ibn Hilal, may Allah-azwj Curse him, and from the ones who do not disavow from him. Let Al-Is’haq and the people of his city know of what I-asws am letting you know of the state of this immoral one, and entirety of the one who had asked you and would ask you about him (Ibn Hilal)’’.[115]
4- عم، إعلام الورى شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْعَلَوِيِّ قَالَ: جلس [حُبِسَ] أَبُو مُحَمَّدٍ ع عِنْدَ عَلِيِّ بْنِ أَوْتَاشٍ وَ كَانَ شَدِيدَ الْعَدَاوَةِ لِآلِ مُحَمَّدٍ ع غَلِيظاً عَلَى آلِ أَبِي طَالِبٍ وَ قِيلَ لَهُ افْعَلْ بِهِ وَ افْعَلْ
(The book) ‘I’lam Al Wara’, (and) ‘Irshad’ of Ibn Qawlawiya, from Al Kulayni, from Ali Bin Muhammad, from Muhammad Bin Ismail Al Alawy who said,
‘Abu Muhammad-asws was imprisoned with (warden) Ali Bin Awtash, and he was of severe enmity towards the Progeny-asws of Muhammad-saww, harsh upon the progeny of Abu Talib-as, and it is said he kept one with it and kept on doing it.
قَالَ فَمَا أَقَامَ إِلَّا يَوْماً حَتَّى وَضَعَ خَدَّهُ لَهُ وَ كَانَ لَا يَرْفَعُ بَصَرَهُ إِلَيْهِ إِجْلَالًا وَ إِعْظَاماً وَ خَرَجَ مِنْ عِنْدِهِ وَ هُوَ أَحْسَنُ النَّاسِ بَصِيرَةً وَ أَحْسَنُهُمْ قَوْلًا فِيهِ.
He (the narrator) said, ‘He did not stay except one day until he placed his cheek to him-asws and would not raise his eyes towards him-asws in respect and reverence, and he went out from his-asws presence and he was the best of people in insight, and their most excellent in words regarding him-asws’’.[116]
5- عم، إعلام الورى شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ حِينَ أَخَذَ الْمُهْتَدِي فِي قَتْلِ الْمَوَالِي يَا سَيِّدِي الْحَمْدُ لِلَّهِ الَّذِي شَغَلَهُ عَنَّا فَقَدْ بَلَغَنِي أَنَّهُ يُهَدِّدُكَ وَ يَقُولُ وَ اللَّهِ لَأُجْلِيَنَّكُمْ عَنْ جَدَدِ الْأَرْضِ
(The book) ‘I’lam Al Wara’, (and) ‘Al Irshad’ – Ibn Qawlawiya, from Al Kulayni, from Ali Bin Muhammad, from Muhammad Bin Al-Hassan Bin Shamoun, from Ahmad Bin Muhammad who said,
‘I wrote to Abu Al-Hassan-asws when Al-Muhtady (caliph) took to killing the friends, ‘O my Master-asws! The Praise is for Allah-azwj Who Pre-occupied him away from us. It has reached me that he has threatened you-asws and said, ‘By Allah-azwj! I shall expel you all from the surface of the earth!’’
فَوَقَّعَ أَبُو مُحَمَّدٍ ع بِخَطِّهِ ذَلِكَ أَقْصَرُ لِعُمُرِهِ عُدَّ مِنْ يَوْمِكَ هَذَا خَمْسَةَ أَيَّامٍ وَ يُقْتَلُ فِي الْيَوْمِ السَّادِسِ بَعْدَ هَوَانٍ وَ اسْتِخْفَافٍ يَمُرُّ بِهِ وَ كَانَ كَمَا قَالَ ع.
Abu Muhammad-asws wrote in his-asws handwriting: ‘That is a shortening of his lifespan. Count five days from this day of yours, and he will be killed during the sixth day after weakness and being disregarded’. I passed by him, and it had happened just as he-asws had said’’.[117]
المهتدى هو محمّد بن الواثق بن المعتصم بن هارون الرشيد بويع في آخر رجب أو في شعبان سنة خمس و خمسين و مائتين، و شرع في قتل مواليه من الترك، فخرجوا عليه في رجب سنة ست و خمسين و مائتين، و قتلوا صالح بن وصيف، و كان أعظم أمرائه، و محل اعتماده في مهماته، و علقوا رأسه في باب المهتدى لهوانه و استخفافه، و تغافل فقتلوه بعد ذلك أقبح قتل
Note: Al-Muhtady – He is Muhammad Bin Al-Wasiq Bin Al-Mu’tasim Bin Haroun Al-Rasheed. Allegiance was pledged to him at the end of Rajab or during Shaban in the year two hundred and fifty-five, and he began in killing his loyalists from the Turks. They had rebelled against him during Rajab in the year two hundred and fifty-five, and they killed Salih Bin Waseyf, and he was the mightiest of his commanders and place of his reliance regarding his important affairs, and they threw his head at the door of Al-Muhtady for weakening him and disregard, and he paid no attention, so they killed him after that with the ugliest of killings.
6- عم، إعلام الورى شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ بْنِ مُوسَى بْنِ جَعْفَرٍ قَالَ: دَخَلَ الْعَبَّاسِيُّونَ عَلَى صَالِحِ بْنِ وَصِيفٍ وَ دَخَلَ صَالِحُ بْنُ عَلِيٍّ وَ غَيْرُهُ مِنَ الْمُنْحَرِفِينَ عَنْ هَذِهِ النَّاحِيَةِ عَلَى صَالِحِ بْنِ وَصِيفٍ عِنْدَ مَا حُبِسَ أَبُو مُحَمَّدٍ ع فَقَالَ لَهُ ضَيِّقْ عَلَيْهِ وَ لَا تُوَسِّعْ
(The book) ‘I’lam Al Wara’, (and) ‘Al Irshad’ – Ibn Qawlawiya, from Al Kulayni, from Ali Bin Muhammad,
‘From Muhammad Bin Ismail Bin Ibrahim, son of Musa Bin Ja’far who said, ‘The Abbasids entered to see Salih Bin Waseyf, and Salih Bin Ali and others from the deviants from this area entered to see Salih Bin Waseyf during the imprisonment of Abu Muhammad-asws. He said, ‘Constrict upon him and do not give him-asws any room!’
فَقَالَ لَهُمْ صَالِحٌ مَا أَصْنَعُ بِهِ وَ قَدْ وَكَّلْتُ بِهِ رَجُلَيْنِ شَرَّ مَنْ قَدَرْتُ عَلَيْهِ فَقَدْ صَارَا مِنَ الْعِبَادَةِ وَ الصَّلَاةِ إِلَى أَمْرٍ عَظِيمٍ
Salih said to them, ‘What shall I do with him-asws, and two evil men have been allocated with him-asws, ones who are able upon him-asws. They came to a mighty matter from the worship and the Salat’.
ثُمَّ أَمَرَ بِإِحْضَارِ الْمُوَكَّلَيْنِ فَقَالَ لَهُمَا وَيْحَكُمَا مَا شَأْنُكُمَا فِي أَمْرِ هَذَا الرَّجُلِ فَقَالا لَهُ مَا نَقُولُ فِي رَجُلٍ يَصُومُ نَهَارَهُ وَ يَقُومُ لَيْلَهُ كُلَّهُ لَا يَتَكَلَّمُ وَ لَا يَتَشَاغَلُ بِغَيْرِ الْعِبَادَةِ فَإِذَا نَظَرَ إِلَيْنَا ارْتَعَدَتْ فَرَائِصُنَا وَ دَاخَلَنَا مَا لَا نَمْلِكُهُ مِنْ أَنْفُسِنَا
Then he ordered with the two guards to be presented. He said to them, ‘Woe be unto you both! What is your affair regarding the matter of this man?’ They said to him, ‘What can we be saying regarding a man who is fasting his-asws day and standing (for Salat) his-asws night, all of it, neither talking nor pre-occupying with other than the acts of worship. When he-asws looks at us, our limbs tremble and it enters us what we cannot control from ourselves’.
فَلَمَّا سَمِعَ ذَلِكَ الْعَبَّاسِيُّونَ انْصَرَفُوا خَاسِئِينَ.
When the Abbasids heard that, they left in disgrace’’.[118]
7- عم، إعلام الورى شا، الإرشاد بِهَذَا الْإِسْنَادِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ جَمَاعَةٍ مِنْ أَصْحَابِنَا قَالُوا سُلِّمَ أَبُو مُحَمَّدٍ ع إِلَى نِحْرِيرٍ وَ كَانَ يُضَيِّقُ عَلَيْهِ وَ يُؤْذِيهِ فَقَالَتْ لَهُ امْرَأَتُهُ اتَّقِ اللَّهَ فَإِنَّكَ لَا تَدْرِي مَنْ فِي مَنْزِلِكَ وَ ذَكَرَتْ لَهُ صَلَاحَهُ وَ عِبَادَتَهُ وَ قَالَتْ إِنِّي أَخَافُ عَلَيْكَ مِنْهُ
(The book) ‘I’lam Al Wara’, (and), ‘Al Irshad’ – By this chain from Ali Bin Muhammad, from a group from our companions, they said,
‘Abu Muhammad-asws was submitted to Nahreer, and he was constricting upon him-asws and hurting him-asws. His wife said to him, ‘Fear Allah-azwj, for you do not know who is in your house’, and she mentioned to him his-asws righteousness and his-asws worship, and she said, ‘I fear upon you from him-asws’.
فَقَالَ وَ اللَّهِ لَأَرْمِيَنَّهُ بَيْنَ السِّبَاعِ ثُمَّ اسْتَأْذَنَ فِي ذَلِكَ فَأُذِنَ لَهُ فَرَمَى بِهِ إِلَيْهَا فَلَمْ يَشُكُّوا فِي أَكْلِهَا فَنَظَرُوا إِلَى الْمَوْضِعِ لِيَعْرِفُوا الْحَالَ فَوَجَدُوهُ ع قَائِماً يُصَلِّي وَ هِيَ حَوْلَهُ فَأَمَرَ بِإِخْرَاجِهِ إِلَى دَارِهِ.
He said, ‘By Allah-azwj! I shall have him-asws thrown to the lions!’ Then he sought permission regarding that. It was permitted for him. He-asws was thrown to them. They had no doubts in their devouring him-asws. They looked at the place in order to know the state. They found him-asws standing, praying Salat, and these were around him-asws. So he ordered with his-asws being extracted to his-asws house’’.[119]
8- قب، المناقب لابن شهرآشوب مُرْسَلًا مِثْلَهُ ثُمَّ قَالَ وَ رُوِيَ أَنَّ يَحْيَى بْنَ قُتَيْبَةَ الْأَشْعَرِيَّ أَتَاهُ بَعْدَ ثَلَاثٍ مَعَ الْأُسْتَاذِ فَوَجَدَاهُ يُصَلِّي وَ الْأُسُودُ حَوْلَهُ فَدَخَلَ الْأُسْتَاذُ الْغَيْلَ فَمَزَّقُوهُ وَ أَكَلُوهُ وَ انْصَرَفَ يَحْيَى فِي قَوْمِهِ إِلَى الْمُعْتَمِدِ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub with an unbroken chain,
‘Similar to it. Then he said, ‘And it is reported that Yahya Bin Quteyba Al-Ash’ary came to him-asws (in the lion’s enclosure) after three (days) with the teacher. They found him-asws praying Salat and the lions were around him-asws. The teacher entered the enclosure, and they tore him to pieces and devoured him, and Yahya left to go to his people, to Al-Mu’tamid (caliph).
فَدَخَلَ الْمُعْتَمِدُ عَلَى الْعَسْكَرِيِّ ع وَ تَضَرَّعَ إِلَيْهِ وَ سَأَلَ أَنْ يَدْعُوَ لَهُ بِالْبَقَاءِ عِشْرِينَ سَنَةً فِي الْخِلَافَةِ فَقَالَ ع مَدَّ اللَّهُ فِي عُمُرِكَ فَأُجِيبَ وَ تُوُفِّيَ بَعْدَ عِشْرِينَ سَنَةً.
Al-Mu’tamid entered to see Al-Askari-asws and beseeched to him-asws and asked if he-asws could supplicate for him with the remaining for twenty years (more) in the caliphate. He-asws said: ‘May Allah-azwj Extend in your lifespan’. It was Answered, and he died after twenty years’’.[120]
9- قب، المناقب لابن شهرآشوب مِنْ ثِقَاتِهِ عَلِيُّ بْنُ جَعْفَرٍ قَيِّمٌ لِأَبِي الْحَسَنِ وَ أَبُو هَاشِمٍ دَاوُدُ بْنُ الْقَاسِمِ الْجَعْفَرِيُّ وَ قَدْ رَأَى خَمْسَةً مِنَ الْأَئِمَّةِ وَ دَاوُدُ بْنُ أَبِي يَزِيدَ النَّيْسَابُورِيُّ وَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ بِلَالٍ وَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ الْحِمْيَرِيُّ الْقُمِّيُّ وَ أَبُو عَمْرٍو عُثْمَانُ بْنُ سَعِيدٍ الْعَمْرِيُّ الزَّيَّاتُ وَ السَّمَّانُ وَ إِسْحَاقُ بْنُ الرَّبِيعِ الْكُوفِيُّ وَ أَبُو الْقَاسِمِ جَابِرُ بْنُ يَزِيدَ الْفَارِسِيُّ وَ إِبْرَاهِيمُ بْنُ عُبَيْدِ اللَّهِ بْنِ إِبْرَاهِيمَ النَّيْسَابُورِيُّ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –
‘From his-asws trusted ones is Ali Bin Ja’far, a custodian for Abu Al-Hassan-asws, and Abu Hashim Dawood Bin Al-Qaim Al-Ja’fari, and he had seen five of the Imams-asws, and Dawood Bin Abu Yazeed Al-Neshapuri, and Muhammad Bin Ali Bin Bilal, and Abdullah Bin Ja’far Al-Himeyri Al-Qummi, and Abu Amro Usman Bin Saeed Al-Amry Al-Zayyat, and Al-Samman, and Is’haq Bin Al-Rabie Al-Kufy, and Abu Al-Qasim Jabir Bin Yazeed Al-Farsi, and Ibrahim Bin Ubeydullah Bin Ibrahim Al-Neshapuri.
وَ مِنْ وُكَلَائِهِ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ جَعْفَرٍ وَ جَعْفَرُ بْنُ سُهَيْلٍ الصَّيْقَلُ وَ قَدْ أَدْرَكَا أَبَاهُ وَ ابْنَهُ
And from his-asws representatives are Muhammad Bin Ahmad Bin Ja’far, and Ja’far Bin Suheyl Al-Saqeyl, and his father and his son had both come across him-asws.
وَ مِنْ أَصْحَابِهِ مُحَمَّدُ بْنُ الْحَسَنِ الصَّفَّارُ وَ عُبْدُوسٌ الْعَطَّارُ وَ سَرِيُّ بْنُ سَلَامَةَ النَّيْسَابُورِيُّ وَ أَبُو طَالِبٍ الْحَسَنُ بْنُ جَعْفَرٍ الفافاي وَ أَبُو الْبَخْتَرِيِّ مُؤَدِّبُ وُلْدِ الْحَجَّاجِ
And from his-asws companions are, Muhammad Bin Al-Hassan Al-Saffar, and Ubdous Al-Attar, and Sary Bin Salamat Al-Neshapusi, and Abu Talib Al-Hassan Bin Ja’far Al-fafy, and Abu Al-Bakhtary, teacher of the children of Al-Hajjaj.
وَ بَابُهُ الْحُسَيْنُ بْنُ رَوْحٍ النَّيْبَخْتِيُ وَ خَرَجَ مِنْ عِنْدِ أَبِي مُحَمَّدٍ ع فِي سَنَةِ خَمْسٍ وَ خَمْسِينَ [وَ مِائَتَيْنِ] كِتَاباً تَرْجَمَتُهُ رِسَالَةُ الْمَنْقَبَةِ يَشْتَمِلُ عَلَى أَكْثَرِ عِلْمِ الْحَلَالِ وَ الْحَرَامِ وَ أَوَّلُهُ أَخْبَرَنِي عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُوسَى
And his-asws door (access man) is Al-Husayn Bin Rowh Al-Neybakhty, and there emerged from the presence of Abu Muhammad-asws during the year two hundred and fifty-five, a translated book, ‘Risalat Al-Manqabat’, inclusive upon most of the known knowledge of the Permissibles and the Prohibitions, and its beginning was, ‘Ali-asws Bin Muhammad-asws Bin Ali-asws Bin Musa-asws informed me’.
وَ ذَكَرَ الْخَيْبَرِيُّ فِي كِتَابٍ سَمَّاهُ مُكَاتَبَاتِ الرِّجَالِ عَنِ الْعَسْكَرِيَّيْنِ قِطْعَةً مِنْ أَحْكَامِ الدِّينِ.
And Al-Khaybari mentioned in the book he named as ‘Mukatabaat Al-Rijal’, from the two Askaris-asws, pieces from the rulings of religion’’.[121]
الظاهر أنّه عليّ بن جعفر الهمانى و هو الذي كان في حبس المتوكل و خاف القتل و الشك في دينه، فوعده أبو الحسن الهادى عليه السلام- كما مرّ في ص 183 و 184 أن يقصد اللّه فيه فحم المتوكل و أمر بتخلية من كان في السجن و تخليته بالخصوص.
Note: (Ali Bin Ja’far) – The apparent is that he is Ali Bin Ja’far Al-Himany, and he is the one who was in the prison of Al-Mutawakkil, and feared being killed, and doubted in his religion. Abu Al-Hassan Al-Hadi-asws promised him, just as has passed in pages 183 & 184 (Arabic version) that he-asws shall supplicate to Allah-azwj regarding him. Al-Mutawakkil reconsidered and ordered with releasing the ones who were in the prison and freeing him in particular.
أَبُو الْقَاسِمِ الْكُوفِيُّ فِي كِتَابِ التَّبْدِيلِ أَنَّ إِسْحَاقَ الْكِنْدِيَّ كَانَ فَيْلَسُوفَ الْعِرَاقِ فِي زَمَانِهِ أَخَذَ فِي تَأْلِيفِ تَنَاقُضِ الْقُرْآنِ وَ شَغَلَ نَفْسَهُ بِذَلِكَ وَ تَفَرَّدَ بِهِ فِي مَنْزِلِهِ وَ إِنَّ بَعْضَ تَلَامِذَتِهِ دَخَلَ يَوْماً عَلَى الْإِمَامِ الْحَسَنِ الْعَسْكَرِيِّ ع فَقَالَ لَهُ أَبُو مُحَمَّدٍ ع أَ مَا فِيكُمْ رَجُلٌ رَشِيدٌ يَرْدَعُ أُسْتَاذَكُمُ الْكِنْدِيَّ عَمَّا أَخَذَ فِيهِ مِنْ تَشَاغُلِهِ بِالْقُرْآنِ
Abu Al Qasim Al Kufi in ‘Kitab Al Tabdeel’ –
‘Is’haq Al-Kindy was a philosopher of Al-Iraq during his-asws (11th Imam’s) era. He took in compiling, ‘Contradictions of the Quran’, and pre-occupied himself with that, and isolated in his house for it, and one of his students entered one day to see the Imam Al-Hassan Al-Askari-asws. Abu Muhammad-asws said to him: ‘Is there no man among you of rightful guidance who can retract your teacher Al-Kindy from what he is embarking in from his pre-occupation with the Quran?’
فَقَالَ التِّلْمِيذُ نَحْنُ مِنْ تَلَامِذَتِهِ كَيْفَ يَجُوزُ مِنَّا الِاعْتِرَاضُ عَلَيْهِ فِي هَذَا أَوْ فِي غَيْرِهِ فَقَالَ أَبُو مُحَمَّدٍ ع أَ تُؤَدِّي إِلَيْهِ مَا أُلْقِيهِ إِلَيْكَ قَالَ نَعَمْ
The student said, ‘We are from his students. Can it be allowed for us that we should object to him regarding this or regarding something else?’ Abu Muhammad-asws said: ‘Will you deliver to him what I-asws am saying to you?’ He said, ‘Yes’.
قَالَ فَصِرْ إِلَيْهِ وَ تَلَطَّفْ فِي مُؤَانَسَتِهِ وَ مَعُونَتِهِ عَلَى مَا هُوَ بِسَبِيلِهِ فَإِذَا وَقَعَتِ الْأُنْسَةُ فِي ذَلِكَ فَقُلْ قَدْ حَضَرَتْنِي مَسْأَلَةٌ أَسْأَلُكَ عَنْهَا فَإِنَّهُ يَسْتَدْعِي ذَلِكَ مِنْكَ فَقُلْ لَهُ إِنْ أَتَاكَ هَذَا الْمُتَكَلِّمُ بِهَذَا الْقُرْآنِ هَلْ يَجُوزُ أَنْ يَكُونَ مُرَادُهُ بِمَا تَكَلَّمَ بِهِ مِنْهُ غَيْرَ الْمَعَانِي الَّتِي قَدْ ظَنَنْتَهَا أَنَّكَ ذَهَبْتَ إِلَيْهَا
He-asws said: ‘Go to him and be kind in comforting him and assist him upon what he is in his ways. When the comfort occurs in that, then say, ‘An issue has present which I want to ask you about it’. He will demand that from you. Say to him, ‘This Speaker (Rasool-Allah-saww) has come to you with this Quran. Is it allowed that his-saww intended (meaning) with what he-saww has Spoken with from Him-azwj is other than the meaning which you are thinking, you are going to?’
فَإِنَّهُ سَيَقُولُ إِنَّهُ مِنَ الْجَائِزِ لِأَنَّهُ رَجُلٌ يَفْهَمُ إِذَا سَمِعَ فَإِذَا أَوْجَبَ ذَلِكَ فَقُلْ لَهُ فَمَا يُدْرِيكَ لَعَلَّهُ قَدْ أَرَادَ غَيْرَ الَّذِي ذَهَبْتَ أَنْتَ إِلَيْهِ فَتَكُونُ وَاضِعاً لِغَيْرِ مَعَانِيهِ
He will be saying, ‘It is from the allowed, because a man understands when he hears’. When he answer that, then say to him, ‘So what would make you know, perhaps He-azwj Intended other than which you are going to, so you would be placing to other than its meaning!’’
فَصَارَ الرَّجُلُ إِلَى الْكِنْدِيِّ وَ تَلَطَّفَ إِلَى أَنْ أَلْقَى عَلَيْهِ هَذِهِ الْمَسْأَلَةَ فَقَالَ لَهُ أَعِدْ عَلَيَّ فَأَعَادَ عَلَيْهِ فَتَفَكَّرَ فِي نَفْسِهِ وَ رَأَى ذَلِكَ مُحْتَمَلًا فِي اللُّغَةِ وَ سَائِغاً فِي النَّظَرِ.
The man went to Al-Kindy and was friendly until he had cast this question to him. He said to him, ‘Repeat to me’. He repeated to him. He thought within himself and viewed that as being tolerable regarding the language and plausible regarding the consideration’’.[122]
10- عم، إعلام الورى مِنْ كِتَابِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْعَيَّاشِ قَالَ: كَانَ أَبُو هَاشِمٍ الْجَعْفَرِيُّ حُبِسَ مَعَ أَبِي مُحَمَّدٍ ع كَانَ الْمُعْتَزُّ حَبَسَهُمَا مَعَ عِدَّةٍ مِنَ الطَّالِبِيِّينَ فِي سَنَةِ ثَمَانٍ وَ خَمْسِينَ وَ مِائَتَيْنِ
(The book) ‘I’lam Al Wara’, from the book of Ahmad Bin Muhammad Bin Al Ayyash who said,
‘Abu Hashim Al-Ja’fari was imprisoned along with Abu Muhammad-asws. Al-Mu’taz (caliph) had imprisoned with a number of the Talibeen during the year two hundred and fifty-eight.
وَ قَالَ حَدَّثَنَا أَحْمَدُ بْنُ زِيَادٍ الْهَمَذَانِيُّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ دَاوُدَ بْنِ الْقَاسِمِ قَالَ كُنْتُ فِي الْحَبْسِ الْمَعْرُوفِ بِحَبْسِ خُشَيْشٍ فِي الْجَوْسَقِ الْأَحْمَرِ أَنَا وَ الْحَسَنُ بْنُ مُحَمَّدٍ الْعَقِيقِيُّ وَ مُحَمَّدُ بْنُ إِبْرَاهِيمَ الْعَمْرِيُّ و فُلَانٌ وَ فُلَانٌ إِذْ دَخَلَ عَلَيْنَا أَبُو مُحَمَّدٍ الْحَسَنُ وَ أَخُوهُ جَعْفَرٌ فَحَفَفْنَا بِهِ وَ كَانَ الْمُتَوَلِّي لِحَبْسِهِ صَالِحُ بْنُ وَصِيفٍ وَ كَانَ مَعَنَا فِي الْحَبْسِ رَجُلٌ جُمَحِيٌّ يَقُولُ إِنَّهُ عَلَوِيٌّ
And he said, ‘And it is narrated to us by Ahmad Bin Ziyad Al-Hamadany, from Ali Bin Ibrahim Bin Hashim, from Daqood Bin Al-Qasim who said, ‘I was in the prison well-known as Khushaysh prison in Al-Jowsiq Al-Ahmar, I and Al-Hassan Bin Muhammad Al-Aqeeq, and Muhammad Bin Ibrahim Al-Amry, and so and so, and so and so, when Abu Muhammad Al-Hassan-asws and his-asws brother Ja’far (the liar) entered. We surrounded him-asws, and the one in charge of his-asws imprisonment was Salih Bin Waseyf, and there was a Jumhy man (follower of the Umayyid poet Abu Dahbal Al-Jumhy) with us saying that he was an Alawite’.
قَالَ فَالْتَفَتَ أَبُو مُحَمَّدٍ فَقَالَ لَوْ لَا أَنَّ فِيكُمْ مَنْ لَيْسَ مِنْكُمْ لَأَعْلَمْتُكُمْ مَتَى يُفَرَّجُ عَنْكُمْ وَ أَوْمَأَ إِلَى الْجُمَحِيِّ أَنْ يَخْرُجَ فَخَرَجَ
Abu Muhammad-asws turned and said, ‘Had it not been someone among you all who isn’t from you all, I-asws would have let you know when Allah-azwj would be Relieving you’ – and he-asws gestured to the ‘Jumhy man’. He went out.
فَقَالَ أَبُو مُحَمَّدٍ هَذَا الرَّجُلُ لَيْسَ مِنْكُمْ فَاحْذَرُوهُ فَإِنَّ فِي ثِيَابِهِ قِصَّةً قَدْ كَتَبَهَا إِلَى السُّلْطَانِ يُخْبِرُهُ بِمَا تَقُولُونَ فِيهِ
Abu Muhammad-asws said: ‘This man isn’t for you, so be cautious of him, for there is a story in his clothes he has written to the sultan informing him with what you are saying regarding him’.
فَقَامَ بَعْضُهُمْ فَفَتَّشَ ثِيَابَهُ فَوَجَدَ فِيهَا الْقِصَّةَ يَذْكُرُنَا فِيهَا بِكُلِّ عَظِيمَةٍ.
One of them stood up and searched his clothes. He found the story mentioning us in it with every grievousness’’.[123]
بيان: الظاهر أن في التاريخ اشتباها و تصحيفا فإن المعتز قتل قبل ذلك بأكثر من ثلاث سنين و أيضا ذكر فيه أن هذا الحبس كان بتحريك صالح بن وصيف و قتل هو أيضا قبل ذلك بسنتين أو أكثر فالظاهر اثنين أو ثلاث و خمسين أو كان المعتمد مكان المعتز فإن التاريخ يوافقه لكن لم يكن صالح في هذا التاريخ حيا.
Explanation: The apparent is that in the history is its doubt and its correction, for Al-Mu’taz was killed before that by more that three years, and as well it is mentioned in it that this prison was in the charge of Salih Bin Waseyf, and he was well was killed two years before that or more. So the apparent is (the year two hundred) and fifty-two or three, or Al-Mu’tamid was in place of Al-Mu’taz. So the history is in accordance with it, but Salih did not happen to be alive in this date.
و في القاموس الجوسق القصر و قلعة و دار بنيت للمقتدر في دار الخلافة في وسطها بركة من الرصاص ثلاثون ذراعا في عشرين.
An in Al Qamous (lexicon) Al-Jowsaq is a castle and a fort and a house built for Al-Muqtadar (caliph) in the capital. In the middle of it there is a pool of lead, thirty cubits by twenty.
11- مهج، مهج الدعوات مِنْ كِتَابِ الْأَوْصِيَاءِ لِعَلِيِّ بْنِ مُحَمَّدِ بْنِ زِيَادٍ الصَّيْمَرِيِّ قَالَ: لَمَّا هَمَّ الْمُسْتَعِينُ فِي أَمْرِ أَبِي مُحَمَّدٍ ع بِمَا هَمَّ وَ أَمَرَ سَعِيدَ الْحَاجِبِ بِحَمْلِهِ إِلَى الْكُوفَةِ وَ أَنْ يُحْدِثَ عَلَيْهِ فِي الطَّرِيقِ حَادِثَةً انْتَشَرَ الْخَبَرُ بِذَلِكَ فِي الشِّيعَةِ فَأَقْلَقَهُمْ وَ كَانَ بَعْدَ مُضِيِّ أَبِي الْحَسَنِ ع بِأَقَلَّ مِنْ خَمْسِ سِنِينَ
(The book) ‘Mahaj Al Dawaat’, from ‘Kitab Al Awsiya’ of Ali Bin Muhammad Bin Ziyad Al Saymeri who said,
‘When Al-Mustaeen thought regarding the matter of Abu Muhammad-asws with what he thought, and he ordered Saeed the guard with having him-asws carried to Al-Kufa, and that he should create an event of death upon him-asws in the road, the news spread with that among the Shias. It worried them, and it happened less than five years after the passing away of Abu Al-Hassan-asws.
فَكَتَبَ إِلَيْهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ وَ الْهَيْثَمُ بْنُ سَيَابَةَ بَلَغَنَا جَعَلَنَا اللَّهُ فِدَاكَ خَبَرٌ أَقْلَقَنَا وَ غَمَّنَا وَ بَلَغَ مِنَّا فَوَقَّعَ بَعْدَ ثَلَاثٍ يَأْتِيكُمُ الْفَرَجُ
Muhammad Bin Abdullah and Al-Haysam Bin Sayaba wrote to him-asws ‘May Allah-azwj Make us to be sacrificed for you-asws! News has reached us, worrying us, and saddened us, and reached (to the limit) from us’. He-asws wrote after three (days): ‘The relief shall come to you all!’
قَالَ فَخَلَعَ الْمُسْتَعِينُ فِي الْيَوْمِ الثَّالِثِ وَ قَعَدَ الْمُعْتَزُّ وَ كَانَ كَمَا قَالَ.
He (the narrator) said, ‘Al-Mustaeen vacated (abdicated) during the third day, and Al-Mu’taz sat (as caliph), and it happened just as he-asws had said’’.[124]
وَ رَوَى أَيْضاً الصَّيْمَرِيُّ فِي الْكِتَابِ الْمَذْكُورِ فِي ذَلِكَ مَا هَذَا لَفْظُهُ وَ حَدَّثَ مُحَمَّدُ عُمَرُ الْكَاتِبُ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ زِيَادٍ الصَّيْمَرِيِّ صِهْرِ جَعْفَرِ بْنِ مَحْمُودٍ الْوَزِيرِ عَلَى ابْنَتِهِ أُمِّ أَحْمَدَ وَ كَانَ رَجُلًا مِنْ وُجُوهِ الشِّيعَةِ وَ ثِقَاتِهِمْ وَ مُقَدَّماً فِي الْكِتَابِ وَ الْأَدَبِ وَ الْعِلْمِ وَ الْمَعْرِفَةِ
And it is reported as well by Al-Saymeri in the mentioned book regarding that what are these wordings, and it is narrated by Muhammad Umar the scribe, from Ali Bin Muhammad Bin Ziyad Al-Saymeri, son-in-law of Ja’far Bin Mahmoud the minister to his daughter Umm Ahmad, and he was a man from the faces of the Shias and their trusted one, and at the forefront regarding the writind, and the teaching, and the knowledge, and the acts of kindness.
قَالَ: دَخَلْتُ عَلَى أَبِي أَحْمَدَ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ طَاهِرٍ وَ بَيْنَ يَدَيْهِ رُقْعَةُ أَبِي مُحَمَّدٍ ع فِيهَا إِنِّي نَازَلْتُ اللَّهَ عَزَّ وَ جَلَّ فِي هَذَا الطَّاغِي يَعْنِي الْمُسْتَعِينَ وَ هُوَ آخِذُهُ بَعْدَ ثَلَاثٍ
He said, ‘I entered to see Abu Ahmad Ubeydullah Bin Abdullah Bin Tahir, and in front of him was a note of Abu Muhammad-asws, and in it was: ‘I-asws sought the Punishment of Allah-azwj Mighty and Majestic to befall regarding the tyrant, meaning Al-Mustaeen, and he shall be Seized after three (days)’.
فَلَمَّا كَانَ فِي الْيَوْمِ الثَّالِثِ خَلَعَ وَ كَانَ مِنْ أَمْرِهِ مَا رَوَاهُ النَّاسُ فِي إِحْدَارِهِ إِلَى وَاسِطٍ وَ قَتْلِهِ.
When it was during the third day, he abdicated, and it happened from his matter what the people have reported regarding his inclining to Wasit, and his killing’’.[125]
وَ رَوَى الصَّيْمَرِيُّ أَيْضاً عَنْ أَبِي هَاشِمٍ قَالَ: كُنْتُ مَحْبُوساً عِنْدَ أَبِي مُحَمَّدٍ فِي حَبْسِ الْمُهْتَدِي فَقَالَ لِي يَا أَبَا هَاشِمٍ إِنَّ هَذَا الطَّاغِيَ أَرَادَ أَنْ يَعْبَثَ بِاللَّهِ عَزَّ وَ جَلَّ فِي هَذِهِ اللَّيْلَةِ وَ قَدْ بَتَرَ اللَّهُ عُمُرَهُ وَ جَعَلَتْهُ لِلْمُتَوَلِّي بَعْدَهُ وَ لَيْسَ لِي وَلَدٌ سَيَرْزُقُنِي اللَّهُ وَلَداً بِكَرَمِهِ وَ لُطْفِهِ
And it is reported by Al Saymerri as well, from Abu Hashim who said,
‘I was imprisoned along with Abu Muhammad-asws in a prison of Al-Muhtady (caliph). He-asws said to me: ‘O Abu Hashim! This tyrant wants to mess around with Allah-azwj Mighty and Majestic during this night, and Allah-azwj has Cut off his lifespan and Made it to be for the one in charge after him, and there isn’t any son for me-asws. Allah-azwj will be Gracing be-asws a sonajtf due to His-azwj Benevolence and His-azwj Kindness’.
فَلَمَّا أَصْبَحْنَا شَغَبَ الْأَتْرَاكُ عَلَى الْمُهْتَدِي وَ أَعَانَهُمُ الْأُمَّةُ لِمَا عَرَفُوا مِنْ قَوْلِهِ بِالاعْتِزَالِ وَ الْقَدْرِ وَ قَتَلُوهُ وَ نَصَبُوا مَكَانَهُ الْمُعْتَمِدَ وَ بَايَعُوا لَهُ وَ كَانَ الْمُهْتَدِي قَدْ صَحَّحَ الْعَزْمَ عَلَى قَتْلِ أَبِي مُحَمَّدٍ ع فَشَغَلَهُ اللَّهُ بِنَفْسِهِ حَتَّى قُتِلَ وَ مَضَى إِلَى أَلِيمِ عَذَابِ اللَّهِ.
When we came to the morning, the Turks rioted against Al-Muhtady and the community supported them due to what they had known from his word with the seclusion and the Pre-determination, and they killed him and installed Al-Mu’tamid in his place, and they pledged allegiance to him; and Al-Muhtady had corrected the determination upon killing Abu Muhammad-asws, but Allah-azwj pre-occupied him with himself until he was killed and went to the painful Punishment of Allah-azwj’’.[126]
وَ رُوِيَ أَيْضاً عَنِ الْحِمْيَرِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ أَبِي الزَّعْفَرَانِ عَنْ أُمِّ أَبِي مُحَمَّدٍ ع قَالَ: قَالَ لِي يَوْماً مِنَ الْأَيَّامِ تُصِيبُنِي فِي سَنَةِ سِتِّينَ وَ مِائَتَيْنِ حَزَازَةٌ أَخَافُ أَنْ أُنْكَبَ مِنْهَا نَكْبَةً
And it is reported as well from Al Himeyri, from Al-Hassan Bin Ali Bin Ibrahim Bin Mahziyar, from Muhammad Bin Abu Al Zafrany,
‘From the mother-as of Abu Muhammad-asws, ‘He-asws said to me-as one day from the days: ‘I-asws shall be afflicted with hateful feud in the year two hundred and sixty. I-asws fear suffering a calamity from it’.
قَالَتْ وَ أَظْهَرْتُ الْجَزَعَ وَ أَخَذَنِي الْبُكَاءُ فَقَالَ لَا بُدَّ مِنْ وُقُوعِ أَمْرِ اللَّهِ لَا تَجْزَعِي
She-as said, ‘And I manifested the panic and the crying seized me. He-asws said: ‘There is no escape from the occurrence of a Command of Allah-azwj. Do not be alarmed!’
فَلَمَّا كَانَ فِي صَفَرٍ سَنَةَ سِتِّينَ أَخَذَهَا الْمُقِيمُ وَ الْمُقْعَدُ وَ جَعَلَتْ تَخْرُجُ فِي الْأَحَايِينِ إِلَى خَارِجِ الْمَدِينَةِ وَ تُجَسِّسُ الْأَخْبَارَ حَتَّى وَرَدَ عَلَيْهَا الْخَبَرُ حِينَ حَبَسَهُ الْمُعْتَمِدُ فِي يَدَيْ عَلِيِّ بْنِ جَرِينٍ وَ حَبَسَ جَعْفَراً أَخَاهُ مَعَهُ
When it was during Safar of the year (two hundred and) sixty, she-as took to the standing and sitting, and she-as went out among the tribes to outside of Al-Medina to investigate the news, until the news arrived to her when Al-Mu’tamid imprisoned him-asws in the hand of Ali Bin Jareen and imprisoned his-asws brother Ja’far (the liar) along with him-asws.
وَ كَانَ الْمُعْتَمِدُ يَسْأَلُ عَلِيّاً عَنْ أَخْبَارِهِ فِي كُلِّ وَقْتٍ فَيُخْبِرُهُ أَنَّهُ يَصُومُ النَّهَارَ وَ يُصَلِّي اللَّيْلَ فَسَأَلَهُ يَوْماً مِنَ الْأَيَّامِ عَنْ خَبَرِهِ فَأَخْبَرَهُ بِمِثْلِ ذَلِكَ فَقَالَ لَهُ امْضِ السَّاعَةَ إِلَيْهِ وَ أَقْرِئْهُ مِنِّي السَّلَامَ وَ قُلْ لَهُ انْصَرِفْ إِلَى مَنْزِلِكَ مُصَاحِباً
And Al-Mu’tamid used to ask Ali about his-asws news during all times. He informed him that he-asws keeps fasting the day and praying Salat at night. One day from the days, he asked about his-asws news. He informed him with similar to that. He said to him, ‘Go to him now and convey to him-asws the greetings from me, and say to him-asws, ‘Leave to go to your-asws house accompanied’.
قَالَ عَلِيُّ بْنُ جَرِينٍ فَجِئْتُ إِلَى بَابِ الْحَبْسِ فَوَجَدْتُ حِمَاراً مُسْرَجاً فَدَخَلْتُ عَلَيْهِ فَوَجَدْتُهُ جَالِساً وَ قَدْ لَبِسَ خُفَّهُ وَ طَيْلَسَانَهُ وَ شَاشَتَهُ فَلَمَّا رَآنِي نَهَضَ فَأَدَّيْتُ إِلَيْهِ الرِّسَالَةَ فَرَكِبَ فَلَمَّا اسْتَوَى عَلَى الْحِمَارِ وَقَفَ فَقُلْتُ لَهُ مَا وُقُوفُكَ يَا سَيِّدِي
Ali Bin Jareen said, ‘I came to the door of the prison and found a saddled donkey. I entered to see him-asws, and I found him-asws seated, and he-asws was wearing his-asws socks, and his-asws pallium, and his-asws screen. When he-asws saw me, he-asws got up, and I delivered the message to him-asws. He-asws mounted (the donkey). When he-asws was seated evenly upon the donkey, he-asws paused. I said, ‘What made you-asws pause, o my Master-asws?’
فَقَالَ لِي حَتَّى يَجِيءَ جَعْفَرٌ فَقُلْتُ إِنَّمَا أَمَرَنِي بِإِطْلَاقِكَ دُونَهُ فَقَالَ لِي تَرْجِعُ إِلَيْهِ فَتَقُولُ لَهُ خَرَجْنَا مِنْ دَارٍ وَاحِدَةٍ جَمِيعاً فَإِذَا رَجَعْتُ وَ لَيْسَ هُوَ مَعِي كَانَ فِي ذَلِكَ مَا لَا خَفَاءَ بِهِ عَلَيْكَ
He-asws said to me: ‘Until Ja’far comes’. I said, ‘But rather he ordered me with releasing you-asws apart from him!’ He-asws said to me: ‘Return to him and say to him, ‘We had come out from one house together, so when I-asws return and he isn’t with me, it would happen during that what is not hidden upon you’.
فَمَضَى وَ عَادَ فَقَالَ لَهُ يَقُولُ لَكَ قَدْ أَطْلَقْتُ جَعْفَراً لَكَ لِأَنِّي حَبَسْتُهُ بِجِنَايَتِهِ عَلَى نَفْسِهِ وَ عَلَيْكَ وَ مَا يَتَكَلَّمُ بِهِ وَ خَلَّى سَبِيلَهُ فَصَارَ مَعَهُ إِلَى دَارِهِ.
He went and returned. He said to him-asws, ‘He is saying to you-asws, ‘I am freeing Ja’fari for you because I had imprisoned him due to his felony upon himself and upon you-asws’. And he-asws did not speak with him, and freed his way, and he went with him-asws to his-asws house’’.[127]
وَ ذَكَرَ الصَّيْمَرِيُّ أَيْضاً عَنِ الْمَحْمُودِيِّ قَالَ: رَأَيْتُ خَطَّ أَبِي مُحَمَّدٍ ع لَمَّا خَرَجَ مِنْ حَبْسِ الْمُعْتَمِدِ يُرِيدُونَ لِيُطْفِؤُا نُورَ اللَّهِ بِأَفْواهِهِمْ وَ اللَّهُ مُتِمُّ نُورِهِ وَ لَوْ كَرِهَ الْكافِرُونَ.
And it is mentioned by Al Saymeri as well, from Al Mahmoudy who said,
‘I saw in the handwriting of Abu Muhammad-asws when he-asws came out from the prison of Al-Mu’tamid: ‘They are intending to extinguish the Light of Allah with their mouths, but Allah will Complete His Light, and even if the Kafirs abhor it [61:8]’’.[128]
وَ ذَكَرَ نَصْرُ بْنُ عَلِيٍّ الْجَهْضَمِيُّ وَ هُوَ مِنْ ثِقَاتِ الْمُخَالِفِينَ فِي مَوَالِيدِ الْأَئِمَّةِ ع وَ مِنَ الدَّلَائِلِ مَا جَاءَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْعَسْكَرِيِّ عِنْدَ وِلَادَةِ محمد بْنِ الْحَسَنِ زَعَمَتِ الظَّلَمَةُ أَنَّهُمْ يَقْتُلُونَنِي لِيَقْطَعُوا هَذَا النَّسْلَ كَيْفَ رَأَوْا قُدْرَةَ الْقَادِرِ وَ سَمَّاهُ الْمُؤَمَّلَ.
And it is mentioned by Nasr Bin Ali Al Jahzamy, and it is from the trustworthy adversaries in ‘Mawaleed Al Aimma’ –
‘And from the evidence what has come from Al-Hassan-asws Bin Ali Al-Askari-asws when he was blessed with MHMD sonajtf of Al-Hassan-asws: ‘The oppressors claimed that they would be killing me-asws in order to cut off this lineage. How do they see the Power of the Powerful?’ And he-asws named himajtf ‘Al-Muwammil’ (the hoped for)’’.[129]
12- الْبُرْسِيُّ، فِي الْمَشَارِقِ عَنِ الْحَسَنِ بْنِ حَمْدَانَ عَنْ أَبِي الْحَسَنِ الْكَرْخِيِّ قَالَ: كَانَ أَبِي بَزَّازاً فِي الْكَرْخِ فَجَهَّزَنِي بِقُمَاشٍ إِلَى سُرَّ مَنْ رَأَى فَلَمَّا دَخَلْتُ إِلَيْهَا جَاءَنِي خَادِمٌ فَنَادَانِي بِاسْمِي وَ اسْمِ أَبِي وَ قَالَ أَجِبْ مَوْلَاكَ قُلْتُ وَ مَنْ مَوْلَايَ حَتَّى أُجِيبَهُ فَقَالَ مَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ
Al Bursy in ‘Al Mashariq’ – From Al-Hassan Bin Hamdan, from Abu Al-Hassan Al Karkhy who said,
‘Abu Bazzaz was in Al-Karkh. He equipped me with garments up to Surmanray. When I entered into it, a servant came to me. He called out to me with my name and name of my father, and said, ‘Answer your Master-asws!’ I said, ‘And who is my Master-asws until I answer him-asws?’ He said, ‘It is not upon the messenger except the delivery (of the message)’.
قَالَ فَتَبِعْتُهُ فَجَاءَ بِي إِلَى دَارٍ عَالِيَةِ الْبِنَاءِ لَا أَشُكُّ أَنَّهَا الْجَنَّةُ وَ إِذَا رَجُلٌ جَالِسٌ عَلَى بِسَاطٍ أَخْضَرَ وَ نُورُ جَمَالِهِ يَغْشَى الْأَبْصَارَ فَقَالَ لِي إِنَّ فِيمَا حَمَلْتَ مِنَ الْقُمَاشِ حِبَرَتَيْنِ إِحْدَاهُمَا فِي مَكَانِ كَذَا وَ الْأُخْرَى فِي مَكَانِ كَذَا فِي السَّفَطِ الْفُلَانِيِّ وَ فِي كُلِّ وَاحِدَةٍ مِنْهُنَّ رُقْعَةٌ مَكْتُوبَةٌ فِيهَا ثَمَنُهَا وَ رِبْحُهَا وَ ثَمَنُ إِحْدَاهُمَا ثَلَاثَةٌ وَ عِشْرُونَ دِينَاراً وَ الرِّبْحُ دِينَارَانِ وَ ثَمَنُ الْأُخْرَى ثَلَاثَةَ عَشَرَ دِينَاراً وَ الرِّبْحُ كَالْأُولَى فَاذْهَبْ فَأْتِ بِهِمَا
He (the narrator) said, ‘I followed him. He came with me to a house of tall construction. I had no doubt it was the Paradise, and there was a man seated upon a green carpet and the radiance of his majesty was overwhelming the sights. He said to me, ‘Among the garments you have carried, there are two cloaks, one of them is in such and such place, and the other is in such and such place, in the bag of so and so woman, and in each one of them there is a written note wherein is its price and its profit, and the price of one of them is twenty-three Dinars, and the profit is two Dinars, and the price of the other is thirteen Dinars, and the profit is like the first one. So, go and come with them!’
قَالَ الرَّجُلُ فَرَجَعْتُ فَجِئْتُ بِهِمَا إِلَيْهِ فَوَضَعْتُهُمَا بَيْنَ يَدَيْهِ فَقَالَ لِيَ اجْلِسْ فَجَلَسْتُ لَا أَسْتَطِيعُ النَّظَرَ إِلَيْهِ إِجْلَالًا لِهَيْبَتِهِ
The man said, ‘I returned and came with these to him-asws. I placed them in front of him-asws. He-asws said to me: ‘Be seated’. I sat down and did not have the ability to look at him-asws in reverence due to his-asws awe.
قَالَ فَمَدَّ يَدَهُ إِلَى طَرَفِ الْبِسَاطِ وَ لَيْسَ هُنَاكَ شَيْءٌ وَ قَبَضَ قَبْضَةً وَ قَالَ هَذَا ثَمَنُ حِبَرَتَيْكَ وَ رِبْحُهُمَا
He (the narrator) said, ‘He-asws extended his-asws hand to an edge of the carpet, and there wasn’t anything over there, and he-asws grabbed a handful and said: ‘This is the price of your two cloaks and their profit’.
قَالَ فَخَرَجْتُ وَ عَدَدْتُ الْمَالَ فِي الْبَابِ فَكَانَ الْمُشْتَرَى وَ الرِّبْحُ كَمَا كَتَبَ وَالِدِي لَا يَزِيدُ وَ لَا يَنْقُصُ.
He (the narrator) said, ‘I went out and counted the money at the door. The cost and the profit were just as my father had written, neither more nor less’’.[130]
13- مُرُوجُ الذَّهَبِ، قَالَ ذَكَرَ مُحَمَّدُ بْنُ عَلِيٍّ الشَّرِيعِيُّ وَ كَانَ مِمَّنْ بُلِيَ بِالْمُهْتَدِي وَ كَانَ حَسَنَ الْمَجْلِسِ عَارِفاً بِأَيَّامِ النَّاسِ وَ أَخْبَارِهِمْ قَالَ: كُنْتُ أُبَايِتُ الْمُهْتَدِيَ كَثِيراً فَقَالَ لِي ذَاتَ لَيْلَةٍ أَ تَعْرِفُ خَبَرَ نَوْفٍ الَّذِي حَكَى عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع حِينَ كَانَ يُبَايِتُهُ
(The book) ‘Murouj Al Zahab’ –
He said, ‘Muhammad Bin Ali Al-Sharie mentioned, and he was from the ones afflicted by Al-Muhtady (caliph), and he was of a goodly sitting, a knower with the days of the people and their news. He said, ‘I used to spend a lot of nights discussing with Al-Muhtady. One night he said to me, ‘Do you know the news of Nowf who narrated from Ali-asws Bin Abu Talib-asws when he had pledged allegiance to him-asws?’
قُلْتُ نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ ذَكَرَ نَوْفٌ قَالَ رَأَيْتُ عَلِيّاً ع قَدْ أَكْثَرَ الْخُرُوجَ وَ الدُّخُولَ وَ النَّظَرَ إِلَى السَّمَاءِ ثُمَّ قَالَ لِي يَا نَوْفُ أَ نَائِمٌ أَنْتَ
I said, ‘Yes, O commander of the faithful! Nowf mentioned. He said, ‘I saw Ali-asws to frequently come out and enter and looking at the sky. Then he-asws said to me: ‘O Nowf! Did you get any sleep?’
قَالَ قُلْتُ بَلْ أَرْمُقُكَ بِعَيْنِي مُنْذُ اللَّيْلَةِ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ لِي يَا نَوْفُ طُوبَى لِلزَّاهِدِينَ فِي الدُّنْيَا وَ الرَّاغِبِينَ فِي الْآخِرَةِ أُولَئِكَ قَوْمٌ اتَّخَذُوا أَرْضَ اللَّهِ بِسَاطاً وَ تُرَابَهَا فِرَاشاً وَ مَاءَهَا طِيباً وَ الْكِتَابَ شِعَاراً وَ الدُّعَاءَ دِثَاراً ثُمَّ تَرَكُوا الدُّنْيَا تَرْكاً عَلَى مِنْهَاجِ الْمَسِيحِ عِيسَى ابْنِ مَرْيَمَ ع
He (the narrator) said, ‘I said, ‘But I have been shooting glances at you with my eyes since the night, O Amir Al-Momineen-asws?’ He-asws said to me: ‘O Nowf! Beatitude be to the ascetics in the word and the ones desirous regarding the Hereafter. They are a people who are taking the earth of Allah-azwj as a bedspread, and its soil as a bed, and its water as good, and the Book as a banner, and the supplication as a blanket. They are neglecting the world with a neglect to be upon the manifesto of the Messiah Isa-as Bin Maryam-as.
يَا نَوْفُ إِنَّ اللَّهَ جَلَّ وَ عَلَا أَوْحَى إِلَى عَبْدِهِ الْمَسِيحِ أَنْ قُلْ لِبَنِي إِسْرَائِيلَ لَا تَدْخُلُوا بُيُوتِي إِلَّا بِقُلُوبٍ خَاضِعَةٍ وَ أَبْصَارٍ خَاشِعَةٍ وَ أَكُفٍّ نَقِيَّةٍ وَ أَعْلِمْهُمْ أَنِّي لَا أُجِيبُ لِأَحَدٍ مِنْهُمْ دَعْوَةً وَ لِأَحَدٍ قِبَلَهُ مَظْلِمَةٌ
O Nowf! Allah-azwj Majestic and Exalted Revealed to His-azwj servant the Messiah-as: “Say to the children of Israel not to enter into My-azwj House except with humble hearts, and lowered gazes, and pure palms, and let them know I-azwj will not be Answering to anyone of his supplication, nor for anyone with a darkened (unjust) heart!”’
قَالَ مُحَمَّدُ بْنُ عَلِيٍّ فَوَ اللَّهِ لَقَدْ كَتَبَ الْمُهْتَدِي الْخَبَرَ بِخَطِّهِ وَ لَقَدْ كُنْتُ أَسْمَعُهُ فِي جَوْفِ اللَّيْلِ وَ قَدْ خَلَا بِرَبِّهِ وَ هُوَ يَبْكِي وَ يَقُولُ يَا نَوْفُ طُوبَى لِلزَّاهِدِينَ فِي الدُّنْيَا وَ الرَّاغِبِينَ فِي الْآخِرَةِ إِلَى أَنْ كَانَ مِنْ أَمْرِهِ مَعَ الْأَتْرَاكِ مَا كَانَ.
Muhammad Bin Ali said, ‘Al-Muhtady wrote down the news (Hadeeth) with his own handwriting, and I used to listen to him in the middle of the night and he was alone with his Lord-azwj, and he was crying and saying, ‘O Nowf! Beatitude be to the ascetics in the world and the ones desirous regarding the Hereafter’ – until it happened form his matter with the Turks what happened’’.[131]
أَقُولُ رُوِيَ فِي بَعْضِ مُؤَلَّفَاتِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ عَاصِمٍ الْكُوفِيِّ الْأَعْمَى قَالَ: دَخَلْتُ عَلَى سَيِّدِي الْحَسَنِ الْعَسْكَرِيِّ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ السَّلَامَ وَ قَالَ مَرْحَباً بِكَ يَا ابْنَ عَاصِمٍ اجْلِسْ هَنِيئاً لَكَ يَا ابْنَ عَاصِمٍ أَ تَدْرِي مَا تَحْتَ قَدَمَيْكَ فَقُلْتُ يَا مَوْلَايَ إِنِّي أَرَى تَحْتَ قَدَمَيَّ هَذَا الْبِسَاطَ كَرَّمَ اللَّهُ وَجْهَ صَاحِبِهِ
I (Majlisi) am saying, ‘It is reported in one of the compilations of our companions, from ali Bin Aasim Al Kufi the blind who said,
‘I entered to see my Master-asws Al-Hassan Al-Askari-asws. I greeted unto him-asws. He-asws responded the greeting to me and said: ‘Welcome to you, O Ibn Aasim! Be seated for a while. O Ibn Aasim! Do you know what is under your feet?’ I said, ‘O my Master-asws!
فَقَالَ لِي يَا ابْنَ عَاصِمٍ اعْلَمْ أَنَّكَ عَلَى بِسَاطٍ جَلَسَ عَلَيْهِ كَثِيرٌ مِنَ النَّبِيِّينَ وَ الْمُرْسَلِينَ فَقُلْتُ يَا سَيِّدِي لَيْتَنِي كُنْتُ لَا أُفَارِقُكَ مَا دُمْتُ فِي دَارِ الدُّنْيَا ثُمَّ قُلْتُ فِي نَفْسِي لَيْتَنِي كُنْتُ أَرَى هَذَا الْبِسَاطَ فَعَلِمَ الْإِمَامُ ع مَا فِي ضَمِيرِي فَقَالَ ادْنُ مِنِّي فَدَنَوْتُ مِنْهُ فَمَسَحَ يَدَهُ عَلَى وَجْهِي فَصِرْتُ بَصِيراً بِإِذْنِ اللَّهِ
He-asws said to me: ‘O Ibn Aasim! Know that you are upon a carpet, a lot of the Prophets-as and the Messengers-as have sat upon it’. I said, ‘O my Master! If only I don’t separate from you-asws for as long as I am in the house of the world’. Then I said to myself, ‘If only I could see this carpet’. The Imam-asws knew what was in my conscience. He-asws said: ‘Come near me-asws!’ I went near him-asws. He-asws wiped his-asws hand upon my face, and I became seeing by the Permission of Allah-azwj.
ثُمَّ قَالَ هَذَا قَدَمُ أَبِينَا آدَمَ وَ هَذَا أَثَرُ هَابِيلَ وَ هَذَا أَثَرُ شَيْثٍ وَ هَذَا أَثَرُ إِدْرِيسَ وَ هَذَا أَثَرُ هُودٍ وَ هَذَا أَثَرُ صَالِحٍ وَ هَذَا أَثَرُ لُقْمَانَ وَ هَذَا أَثَرُ إِبْرَاهِيمَ وَ هَذَا أَثَرُ لُوطٍ وَ هَذَا أَثَرُ شُعَيْبٍ وَ هَذَا أَثَرُ مُوسَى
Then he-asws said: ‘This is a footprint of our father-as Adam-as, and this is a trace of Habeel-as, and this is a trace of Shees-as, and this is a trace of Idrees-as, and this is a trace of Hud-as, and this is a trace of Salih-as, and this is a trace of Luqman-as, and this is a trace of Ibrahim-as, and this is a trace of Lut-as, and this is a trace of Shueyb-as, and this is a trace of Musa-as.
وَ هَذَا أَثَرُ دَاوُدَ وَ هَذَا أَثَرُ سُلَيْمَانَ وَ هَذَا أَثَرُ الْخَضِرِ وَ هَذَا أَثَرُ دَانِيَالَ وَ هَذَا أَثَرُ ذِي الْقَرْنَيْنِ وَ هَذَا أَثَرُ عَدْنَانَ وَ هَذَا أَثَرُ عَبْدِ الْمُطَّلِبِ وَ هَذَا أَثَرُ عَبْدِ اللَّهِ وَ هَذَا أَثَرُ عَبْدِ مَنَافٍ وَ هَذَا أَثَرُ جَدِّي رَسُولِ اللَّهِ ص وَ هَذَا أَثَرُ جَدِّي عَلِيِّ بْنِ أَبِي طَالِبٍ ع
And this is a trace of Dawood-as, and this is a trace of Suleyman-as, and this is a trace of Al Khizr-as, and this is a trace of Daniel-as, and this is a trace of Zul Qarnayn-as, and this is a trace of Adnan-as, and this is a trace of Abdul Muttalib-as, and this is a trace of Abdullah-as, and this is a trace of Abd Manaf-as, and this is a trace of my-asws grandfather-saww Rasool-Allah-saww, and this is a trace of my-asws grandfather Ali-asws Bin Abu Talib-asws’.
قَالَ عَلِيُّ بْنُ عَاصِمٍ فَأَهْوَيْتُ عَلَى الْأَقْدَامِ كُلِّهَا فَقَبَّلْتُهَا وَ قَبَّلْتُ يَدَ الْإِمَامِ ع وَ قُلْتُ لَهُ إِنِّي عَاجِزٌ عَنْ نُصْرَتِكُمْ بِيَدِي وَ لَيْسَ أَمْلِكُ غَيْرَ مُوَالاتِكُمْ وَ الْبَرَاءَةِ مِنْ أَعْدَائِكُمْ وَ اللَّعْنِ لَهُمْ فِي خَلَوَاتِي فَكَيْفَ حَالِي يَا سَيِّدِي
Ali Bin Aasim said, ‘I collapsed to the feet, both of them, and kissed them, and kissed the hand of the Imam-asws, and I said to him-asws, ‘I am unable to help you-asws all with my hands, and I don’t own apart from your-asws Wilayah and the disavowing from your-asws enemies, and the cursing to them in my privacy. So, how is my state, O my Master-asws?’
فَقَالَ ع حَدَّثَنِي أَبِي عَنْ جَدِّي رَسُولِ اللَّهِ ص قَالَ مَنْ ضَعُفَ عَلَى نُصْرَتِنَا أَهْلَ الْبَيْتِ وَ لَعَنَ فِي خَلَوَاتِهِ أَعْدَاءَنَا بَلَّغَ اللَّهُ صَوْتَهُ إِلَى جَمِيعِ الْمَلَائِكَةِ
He-asws said: ‘It is narrated to me by my-asws father-asws, from my-asws grandfather-saww Rasool-Allah-saww having said: ‘One who is too weak upon helping us-asws People-asws of the Household and cursing our-asws enemies in his privacy, Allah-azwj would Deliver his voice to entirety of the Angels.
فَكُلَّمَا لَعَنَ أَحَدُكُمْ أَعْدَاءَنَا صَاعَدَتْهُ الْمَلَائِكَةُ وَ لَعَنُوا مَنْ لَا يَلْعَنُهُمْ فَإِذَا بَلَغَ صَوْتُهُ إِلَى الْمَلَائِكَةِ اسْتَغْفَرُوا لَهُ وَ أَثْنَوْا عَلَيْهِ وَ قَالُوا اللَّهُمَّ صَلِّ عَلَى رُوحِ عَبْدِكَ هَذَا الَّذِي بَذَلَ فِي نُصْرَةِ أَوْلِيَائِهِ جُهْدَهُ وَ لَوْ قَدَرَ عَلَى أَكْثَرَ مِنْ ذَلِكَ لَفَعَلَ
So, every time one of you curses our-saww enemies, the Angels assist him, and they curse the ones who do not curse them. When his voice reaches to the Angels, they seek Forgiveness for him and they praise upon him, and they said, ‘O Allah-azwj! Send Salawaat upon the soul of this servant of Yours-azwj who has exerted his efforts in helping his-saww friends, and had he been able upon more than that, he would have done so!’
فَإِذَا النِّدَاءُ مِنْ قِبَلِ اللَّهِ تَعَالَى يَقُولُ يَا مَلَائِكَتِي إِنِّي قَدْ أحببت [أَجَبْتُ] دُعَاءَكُمْ فِي عَبْدِي هَذَا وَ سَمِعْتُ نِدَاءَكُمْ وَ صَلَّيْتُ عَلَى رُوحِهِ مَعَ أَرْوَاحِ الْأَبْرَارِ وَ جَعَلْتُهُ مِنَ الْمُصْطَفَيْنَ الْأَخْيارِ.
Then there is a Call from the Direction of Allah-azwj the Exalted Saying: “O My-azwj Angels! I-azwj have Loved your supplication regarding this servant of Mine-azwj, and I-azwj have heard your calls and I-saww have Sent Salawaat upon his soul along with the souls of the righteous ones and have Made him to be from the best of the Selected ones [38:47]’’.[132]
14- قب، المناقب لابن شهرآشوب كَتَبَ أَبُو مُحَمَّدٍ ع إِلَى أَهْلِ قُمَّ وَ آبَةَ أَنَّ اللَّهَ تَعَالَى بِجُودِهِ وَ رَأْفَتِهِ قَدْ مَنَّ عَلَى عِبَادِهِ بِنَبِيِّهِ مُحَمَّدٍ بَشِيراً وَ نَذِيراً وَ وَفَّقَكُمْ لِقَبُولِ دِينِهِ وَ أَكْرَمَكُمْ بِهِدَايَتِهِ وَ غَرَسَ فِي قُلُوبِ أَسْلَافِكُمُ الْمَاضِينَ رَحْمَةُ اللَّهِ عَلَيْهِمْ وَ أَصْلَابِكُمُ الْبَاقِينَ تَوَلَّى كِفَايَتَهُمْ وَ عَمَّرَهُمْ طَوِيلًا فِي طَاعَتِهِ حُبَّ الْعِتْرَةِ الْهَادِيَةِ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –
‘Abu Muhamamd-asws wrote to the people of Qum and Abah: ‘Allah-azwj the Exalted, by His-azwj Generosity and His-azwj Clemency has Conferred upon His-azwj servants by His-azwj Prophet-saww being a giver of glad tidings and a warner, and Harmonised you all to accept His-azwj religion, and Honoured you with His-azwj Guidance and Planted the Guidance in the hearts of your past ancestors, may Allah-azwj have Mercy upon them, and your remaining loins their long hands, and their prolonged lifespans in His-azwj obedience, love of the family-asws.
فَمَضَى مَنْ مَضَى عَلَى وَتِيرَةِ الصَّوَابِ وَ مِنْهَاجِ الصِّدْقِ وَ سَبِيلِ الرَّشَادِ فَوَرَدُوا مَوَارِدَ الْفَائِزِينَ وَ اجْتَنَوْا ثَمَرَاتِ مَا قَدَّمُوا وَ وَجَدُوا غِبَّ مَا أَسْلَفُوا وَ مِنْهَا
So the one who passed, passed upon the correct course, and the sincere manifesto, and the way of rightful guidance. They turned the turning of the successful ones, and they shunned the fruits of what they had sent ahead and found the outcome of what they had inherited from their predecessors and from it (history).
فَلَمْ يَزَلْ نِيَّتُنَا مُسْتَحْكِمَةً وَ نُفُوسُنَا إِلَى طِيبِ آرَائِكُمْ سَاكِنَةً وَ الْقَرَابَةُ الْوَاشِجَةُ بَيْنَنَا وَ بَيْنَكُمْ قَوِيَّةً وَصِيَّةٌ أُوصِي بِهَا أَسْلَافَنَا وَ أَسْلَافَكُمْ وَ عَهْدٌ عَهِدَ إِلَى شُبَّانِنَا وَ مَشَايِخِكُمْ
So your intentions did not cease to be affirmed and our souls being tranquil to your goodly intentions, and the close strong kinship between us and you all, being a bequest our ancestors and your ancestors had bequeathed with, and a pact having been made to our youths and your elders.
فَلَمْ يَزَلْ عَلَى جُمْلَةٍ كَامِلَةٍ مِنَ الِاعْتِقَادِ لِمَا جَعَلَنَا اللَّهُ عَلَيْهِ مِنَ الْحَالِ الْقَرِيبَةِ وَ الرَّحِمِ الْمَاسَّةِ يَقُولُ الْعَالِمُ سَلَامُ اللَّهِ عَلَيْهِ إِذْ يَقُولُ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ لِأُمَّهِ وَ أَبِيهِ.
He-saww did not cease to be upon the totally perfect beliefs when Allah-azwj Made us to be upon a near state upon him-saww, and the sparkling kinship. The scholar may the Greeting of Allah-azwj be upon him-saww, when he-saww said: ‘The Momin is a brother of the Momin, of his mother and his father’’.[133]
11- وَ مِمَّا كَتَبَ ع إِلَى عَلِيِّ بْنِ الْحُسَيْنِ بْنِ بَابَوَيْهِ الْقُمِّيِ وَ اعْتَصَمْتُ بِحَبْلِ اللَّهِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ وَ الْعاقِبَةُ لِلْمُتَّقِينَ وَ الْجَنَّةُ لِلْمُوَحِّدِينَ وَ النَّارُ لِلْمُلْحِدِينَ وَ لَا عُدْوانَ إِلَّا عَلَى الظَّالِمِينَ وَ لَا إِلَهَ إِلَّا اللَّهُ أَحْسَنُ الْخَالِقِينَ وَ الصَّلَاةُ عَلَى خَيْرِ خَلْقِهِ مُحَمَّدٍ وَ عِتْرَتِهِ الطَّاهِرِينَ مِنْهَا
And from what he-asws wrote to Ali Bin Al Husayn Bin Babuwayh Al Qummi –
‘And hold fast with the Rope of Allah-azwj. In the Name of Allah-azwj the Beneficent, the Merciful, and the Praise is for Allah-azwj Lord-azwj of the worlds, and the end-result is for the pious, and the Paradise is for the Unitarians, and the Fire is for the Atheists, and there is no hostility except against the oppressors, and there is no god except Allah-azwj, most excellent of the creators, and the Salawaat be upon the best of His-azwj creatures Muhammad-saww and his-saww pure Progeny-asws from them.
وَ عَلَيْكَ بِالصَّبْرِ وَ انْتِظَارِ الْفَرَجِ فَإِنَّ النَّبِيَّ ص قَالَ أَفْضَلُ أَعْمَالِ أُمَّتِي انْتِظَارُ الْفَرَجِ وَ لَا تَزَالُ شِيعَتُنَا فِي حُزْنٍ حَتَّى يَظْهَرَ وَلَدِيَ الَّذِي بَشَّرَ بِهِ النَّبِيُّ ص يَمْلَأُ الْأَرْضَ قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ جَوْراً وَ ظُلْماً
And upon you is to be with the patience and awaiting the relief (of Al-Qaimajtf), for the Prophet-saww had said: ‘The most superior of the deeds of my-saww community is awaiting the relief’, and our-asws Shias will not cease to be in grief until my-asws son-asws appears, the one who the Prophet-saww had given the glad tidings with. Heajtf will fill the earth with fairness and justice just like it would have had been filled with tyranny and injustices.
فَاصْبِرْ يَا شَيْخِي يَا أَبَا الْحَسَنِ عَلَى أَمْرِ جَمِيعِ شِيعَتِي بِالصَّبْرِ فَ إِنَّ الْأَرْضَ لِلَّهِ يُورِثُها مَنْ يَشاءُ مِنْ عِبادِهِ وَ الْعاقِبَةُ لِلْمُتَّقِينَ وَ السَّلَامُ عَلَيْكَ وَ عَلَى جَمِيعِ شِيعَتِنَا وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ.
So, be patient O my-asws elder, O Abu Al-Hassan, upon a matter of entirety of my-asws Shias are, with the patience, Surely the earth is for Allah, He Causes it to be inherited by the one He so Desires to from His servants, and the end-result is for the pious [7:128]. And the greeting be upon you and upon entirety of our-asws Shias, and Mercy of Allah-azwj and His-azwj Blessings and may Allah-azwj Salawaat of Allah-azwj be upon Muhammad-saww and his-saww Progeny-asws’’.[134]
15- كش، رجال الكشي عَلِيُّ بْنُ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ الْمَرَاغِيِّ قَالَ: وَرَدَ عَلَى الْقَاسِمِ بْنِ الْعَلَاءِ نُسْخَةُ مَا كَانَ خَرَجَ مِنْ لَعْنِ ابْنِ هِلَالٍ وَ كَانَ ابْتِدَاءُ ذَلِكَ أَنْ كَتَبَ ع إِلَى قُوَّامِهِ بِالْعِرَاقِ احْذَرُوا الصُّوفِيَّ الْمُتَصَنِّعَ
(The book) ‘Rijal’ of Al Kashy – Ali Bin Muhammad Bin Quteyba, from Ahmad Bin Ibrahim Al Maraghy who said,
‘There arrived to Al-Qasim Bin Al-A’ala, a copy of what had emerged of the cursing of Ibn Hilal, and the beginning of that was that he-asws wrote to his-asws custodians at Al-Iraq: ‘Be cautious of the pseudo-Sufi’.
قَالَ وَ كَانَ مِنْ شَأْنِ أَحْمَدَ بْنِ هِلَالٍ أَنَّهُ قَدْ كَانَ حَجَّ أَرْبَعاً وَ خَمْسِينَ حَجَّةً عِشْرُونَ مِنْهَا عَلَى قَدَمَيْهِ
He (the narrator) said, ‘And it was such from the affair of Ahmad Bin Hilal that he had performed fifty-four Hajj, twenty of these being upon his feet’.
قَالَ وَ كَانَ رُوَاةُ أَصْحَابِنَا بِالْعِرَاقِ لَقُوهُ وَ كَتَبُوا مِنْهُ فَأَنْكَرُوا مَا وَرَدَ فِي مَذَمَّتِهِ فَحَمَلُوا الْقَاسِمَ بْنَ الْعَلَاءِ عَلَى أَنْ يُرَاجِعَ فِي أَمْرِهِ فَخَرَجَ إِلَيْهِ قَدْ كَانَ أَمْرُنَا نَفَذَ إِلَيْكَ فِي الْمُتَصَنِّعِ ابْنِ هِلَالٍ لَا رَحِمَهُ اللَّهُ بِمَا قَدْ عَلِمْتَ لَمْ يَزَلْ
He (the narrator) said, ‘And reporters from our companions at Al-Iraq had met him and written from him. So they disliked what had arrived in his condemnation. They loaded upon Al-Qasim Bin Al-A’ala that he should refer back regarding his matter. It (letter) emerged to him: ‘Our-asws order had been dispatched to you regarding the pseudo Ibn Hilal, may Allah-azwj not have Mercy on him due to what you do not know yet.
لَا غَفَرَ اللَّهُ لَهُ ذَنْبَهُ وَ لَا أَقَالَهُ عَثْرَتَهُ دَخَلَ فِي أَمْرِنَا بِلَا إِذْنٍ مِنَّا وَ لَا رِضًى يَسْتَبِدُّ بِرَأْيِهِ فَيَتَحَامَى مِنْ دُيُونِنَا لَا يَمْضِي مِنْ أَمْرِنَا إِيَّاهُ إِلَّا بِمَا يَهْوَاهُ وَ يُرِيدُ أَرْدَاهُ اللَّهُ فِي نَارِ جَهَنَّمَ
May Allah-azwj not Forgive his sins for him nor Dismiss his stumbles. He interfered into our-asws affairs without permission from us-asws nor any agreement, domineering with his opinions. He was avoiding from our-asws debts, not implementing our-asws instructions regarding it except with what he desired and wanted. May Allah-azwj Make him arrive to the Fire of Hell.
فَصَبَرْنَا عَلَيْهِ حَتَّى بَتَرَ اللَّهُ عُمُرَهُ بِدَعْوَتِنَا وَ كُنَّا قَدْ عَرَّفْنَا خَبَرَهُ قَوْماً مِنْ مَوَالِينَا فِي أَيَّامِهِ لَا رَحِمَهُ اللَّهُ وَ أَمَرْنَاهُمْ بِإِلْقَاءِ ذَلِكَ إِلَى الْخُلَّصِ مِنْ مَوَالِينَا وَ نَحْنُ نَبْرَأُ إِلَى اللَّهِ مِنِ ابْنِ هِلَالٍ لَا رَحِمَهُ اللَّهُ وَ مِمَّنْ لَا يَبْرَأُ مِنْهُ
We-asws were patient upon him until Allah-azwj Terminated his lifespan due to our-asws supplication, and we-asws had let a group of our-asws friends know his news during his days, may Allah-azwj not have Mercy on him, and ordered them to cast that to the sincere ones from our-asws friends, and we disavow to Allah-azwj from Ibn Hilal, may Allah-azwj not have Mercy on him, and from the ones who do not disavow from him.
وَ أَعْلِمِ الْإِسْحَاقِيَّ سَلَّمَهُ اللَّهُ وَ أَهْلَ بَيْتِهِ مِمَّا أَعْلَمْنَاكَ مِنْ حَالِ أَمْرِ هَذَا الْفَاجِرِ وَ جَمِيعَ مَنْ كَانَ سَأَلَكَ وَ يَسْأَلُكَ عَنْهُ مِنْ أَهْلِ بَلَدِهِ وَ الْخَارِجِينَ وَ مَنْ كَانَ يَسْتَحِقُّ أَنْ يَطَّلِعَ عَلَى ذَلِكَ فَإِنَّهُ لَا عُذْرَ لِأَحَدٍ مِنْ مَوَالِينَا فِي التَّشْكِيكِ فِيمَا يُؤَدِّيهِ عَنَّا ثِقَاتُنَا قَدْ عَرَفُوا بِأَنَّنَا نُفَاوِضُهُمْ سِرَّنَا وَ نَحْمِلُهُ إِيَّاهُ إِلَيْهِمْ وَ عَرَفْنَا مَا يَكُونُ مِنْ ذَلِكَ إِنْ شَاءَ اللَّهُ
And let Al-Ishaq know, may Allah-azwj Keep him and his family safe, what I-asws am letting you know from the state of matters of this immoral one, and entirety of the one who ask you and will be asking you about him, from the people of his city, and the ones who deserve to be notified upon that, for there is no excuse for anyone of our-asws friends regarding the uncertainty regarding what he delivers from us-asws to our-asws trusted ones. They know that we-asws divulge our-asws secrets to them and load it to them, and we-asws know what will be happening from that, if Allah-azwj so Desires’.
قَالَ وَ قَالَ أَبُو حَامِدٍ فَثَبَتَ قَوْمٌ عَلَى إِنْكَارِ مَا خَرَجَ فِيهِ فَعَاوَدُوهُ فِيهِ
He (the narrator) said, ‘And Abu Hamid said, ‘A group were steadfast upon the denial of what had emerged regarding him, and they rejected him regarding it.
فَخَرَجَ لَا شَكَرَ اللَّهُ قَدْرَهُ لَمْ يَدَعِ الْمَرْزِئَةَ بِأَنْ لَا يُزِيغَ قَلْبَهُ بَعْدَ أَنْ هَدَاهُ وَ أَنْ يَجْعَلَ مَا مَنَّ بِهِ عَلَيْهِ مُسْتَقَرّاً وَ لَا يَجْعَلَهُ مُسْتَوْدَعاً وَ قَدْ عَلِمْتُمْ مَا كَانَ مِنْ أَمْرِ الدِّهْقَانِ عَلَيْهِ لَعْنَةُ اللَّهِ وَ خِدْمَتِهِ وَ طُولِ صُحْبَتِهِ فَأَبْدَلَهُ اللَّهُ بِالْإِيمَانِ كُفْراً حِينَ فَعَلَ مَا فَعَلَ فَعَاجَلَهُ اللَّهُ بِالنَّقِمَةِ وَ لَمْ يُمْهِلْهُ.
It (letter) emerged: ‘May Allah-azwj not Appreciate his worth! He did not leave the slanders, with his heart not being deviated after having guided it and make what he had been Conferred with upon him as settled, nor did he make it to be deposited, and you have known what had happened from the matter of Al-Dihqan, upon him be the Curse of Allah-azwj, and his service, and length of his accompaniment. But Allah-azwj Replaced the Eman with Kufr when he did what he did, so Allah-azwj Hastened him with the Punishment and did not Respite him’’.[135]
16- كش، رجال الكشي حَكَى بَعْضُ الثِّقَاتِ بِنَيْسَابُورَ أَنَّهُ خَرَجَ لِإِسْحَاقَ بْنِ إِسْمَاعِيلَ مِنْ أَبِي مُحَمَّدٍ ع تَوْقِيعٌ يَا إِسْحَاقَ بْنَ إِسْمَاعِيلَ سَتَرَنَا اللَّهُ وَ إِيَّاكَ بِسَتْرِهِ وَ تَوَلَّاكَ فِي جَمِيعِ أُمُورِكَ بِصُنْعِهِ قَدْ فَهِمْتُ كِتَابَكَ رَحِمَكَ اللَّهُ وَ نَحْنُ بِحَمْدِ اللَّهِ وَ نِعْمَتِهِ أَهْلُ بَيْتٍ
(The book) ‘Rijal’ of Al Kashy –
‘One of the trusted ones at Neshapour narrated that a signed not came out to Is’haq Bin Ismail, from Abu Muhammad-asws: ‘O Is’haq Bin Ismail! May Allah-azwj Veil us-asws and you with His-azwj Veil and Look after you in entirety of your affairs with His-azwj Dealings. I-asws have understood your letter, may Allah-azwj have Mercy on you, and we-asws, by the Praise of Allah-azwj and His-azwj Favour, are People-asws of the Household.
نَرِقُّ عَلَى مَوَالِينَا وَ نُسَرُّ بِتَتَابُعِ إِحْسَانِ اللَّهِ إِلَيْهِمْ وَ فَضْلِهِ لَدَيْهِمْ وَ نَعْتَدُّ بِكُلِّ نِعْمَةٍ يُنْعِمُهَا اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِمْ
We-asws sympathise with our-asws friends and we-asws are cheered by the consecutive Favours of Allah-azwj to them, and His-azwj Grace for them, and we-asws cherish every blessing Allah-azwj Mighty and Majestic has Favoured upon them.
فَأَتَمَّ اللَّهُ عَلَيْكُمْ بِالْحَقِّ وَ مَنْ كَانَ مِثْلَكَ مِمَّنْ قَدْ رَحِمَهُ وَ بَصَّرَهُ بَصِيرَتَكَ وَ نَزَعَ عَنِ الْبَاطِلِ وَ لَمْ يَعْمَ فِي طُغْيَانِهِ بِعَمَهٍ فَإِنَّ تَمَامَ النِّعْمَةِ دُخُولُكَ الْجَنَّةَ
Allah-azwj Completed upon you all with the truth, and the ones who are like you, from the ones He-azwj has Shown Mercy on and Gave him the insight (like) your insight, and Removed from the falsehood and did not Let him stay in his tyranny with his uncle, for the completion of the Favour would be your entering the Paradise.
وَ لَيْسَ مِنْ نِعْمَةٍ وَ إِنْ جَلَّ أَمْرُهَا وَ عَظُمَ خَطَرُهَا إِلَّا وَ الْحَمْدُ لِلَّهِ تَقَدَّسَتْ أَسْمَاؤُهُ عَلَيْهَا يُؤَدِّي شُكْرَهَا
And there isn’t from a Blessing of Allah-azwj, and even if its matter is majestic and its occurrent is mighty, except and the Praise is for Allah-azwj, Holy are His-azwj Names, upon these one should be giving its thanks.
وَ أَنَا أَقُولُ الْحَمْدُ لِلَّهِ مِثْلَ مَا حَمِدَ اللَّهَ بِهِ حَامِدٌ إِلَى أَبَدِ الْأَبَدِ بِمَا مَنَّ بِهِ عَلَيْكَ مِنْ نِعْمَتِهِ وَ نَجَّاكَ مِنَ الْهَلَكَةِ وَ سَهَّلَ سَبِيلَكَ عَلَى الْعَقَبَةِ
And I-asws am saying, the Praise is for Allah-azwj like what a praising one should be praising Allah-azwj with, for ever and ever, due to what He-azwj has Conferred upon you with His-azwj Blessings, and Rescued from the destruction, and Eased your way upon the obstacles.
وَ ايْمُ اللَّهِ إِنَّهَا لَعَقَبَةٌ كَئُودٌ شَدِيدٌ أَمْرُهَا صَعْبٌ مَسْلَكُهَا عَظِيمٌ بَلَاؤُهَا طَوِيلٌ عَذَابُهَا قَدِيمٌ فِي الزُّبُرِ الْأُولَى ذِكْرُهَا وَ لَقَدْ كَانَتْ مِنْكُمْ أُمُورٌ فِي أَيَّامِ الْمَاضِي إِلَى أَنْ مَضَى لِسَبِيلِهِ صَلَّى اللَّهُ عَلَى رُوحِهِ وَ فِي أَيَّامِي هَذِهِ كُنْتُمْ فِيهَا غَيْرَ مَحْمُودِي الشَّأْنِ وَ لَا مُسَدَّدِي التَّوْفِيقِ وَ اعْلَمْ يَقِيناً
And I-asws swear by Allah-azwj! It is a severe stumbling block, its matter is difficult, its way is grievous, its affliction is lengthy, and its torment is ancient, its mention is in the first Psalms. Such affairs have taken place from you all during the past days until he passed to his way, may the Salawaat of Allah-azwj be upon his soul, and during these days of mine, in which you have not been praise-worthy of the affairs, nor guided of the inclination, and known certainty.
يَا إِسْحَاقُ أَنَّ مَنْ خَرَجَ مِنْ هَذِهِ الْحَيَاةِ الدُّنْيَا أَعْمى فَهُوَ فِي الْآخِرَةِ أَعْمى وَ أَضَلُّ سَبِيلًا إِنَّهَا يَا ابْنَ إِسْمَاعِيلَ لَيْسَ تَعْمَى الْأَبْصَارُ وَ لكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي مُحْكَمِ كِتَابِهِ لِلظَّالِمِ رَبِّ لِمَ حَشَرْتَنِي أَعْمى وَ قَدْ كُنْتُ بَصِيراً
O Is’haq! The one who exits from this life of the word blind, so he would be blind in the Hereafter and more straying from the way [17:72]. O Ibn Ismail! It isn’t blindness of the sights, but it is blindness of the hearts which are in the chests, and that is the Word of Allah-azwj Mighty and Majestic in the Decisive of His-azwj Book, of the oppressor: ‘Lord! Why did You Resurrect me as blind, and I used to be a seeing one? [20:125].
قالَ اللَّهُ عَزَّ وَ جَلَ كَذلِكَ أَتَتْكَ آياتُنا فَنَسِيتَها وَ كَذلِكَ الْيَوْمَ تُنْسى وَ أَيُّ آيَةٍ يَا إِسْحَاقُ أَعْظَمُ مِنْ حُجَّةِ اللَّهِ عَزَّ وَ جَلَّ عَلَى خَلْقِهِ وَ أَمِينِهِ فِي بِلَادِهِ وَ شَاهِدِهِ عَلَى عِبَادِهِ مِنْ بَعْدِ مَا سَلَفَ مِنْ آبَائِهِ الْأَوَّلِينَ مِنَ النَّبِيِّينَ وَ آبَائِهِ الْآخِرِينَ مِنَ الْوَصِيِّينَ عَلَيْهِمْ أَجْمَعِينَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ
Allah-azwj Mighty and Majestic Said: “Like that, We Gave you Our Signs, but you forgot them! And Like that, today We will Forget you!”. And which Sign, O Is’haq, is mightier than a Divine Authority of Allah-azwj Mighty and Majestic upon His-azwj creatures, and His-azwj trustee in His-azwj country, and His-azwj witness upon His-azwj servants from after what had been said by the former ancestors from the Prophets-as, and his-asws forefathers-asws from the latter ones from the successors-asws, upon them all be the Mercy of Allah-azwj and His-azwj Blessings.
فَأَيْنَ يُتَاهُ بِكُمْ وَ أَيْنَ تَذْهَبُونَ كَالْأَنْعَامِ عَلَى وُجُوهِكُمْ عَنِ الْحَقِّ تَصْدِفُونَ وَ بِالْبَاطِلِ تُؤْمِنُونَ وَ بِنِعْمَةِ اللَّهِ تَكْفُرُونَ أَوْ تُكَذِّبُونَ فَمَنْ يُؤْمِنُ بِبَعْضِ الْكِتَابِ وَ يُكَفِّرُ بِبَعْضٍ فَما جَزاءُ مَنْ يَفْعَلُ ذلِكَ مِنْكُمْ وَ مِنْ غَيْرِكُمْ إِلَّا خِزْيٌ فِي الْحَياةِ الدُّنْيا الْفَانِيَةِ وَ طُولِ عَذَابِ الْآخِرَةِ الْبَاقِيَةِ
So where are they coming with you all and where are they going? Like the sheep upon their faces, deviating away from the truth and wishing for the falsehood, and with the Favour of Allah-azwj you are disbelieving or belying. The one who believes in part of the Book and disbelieve in part. So there is no Recompense of the one of you who does that, and from others, except disgrace in the life of the perishing world, and lengthy Punishment of the lasting Hereafter.
وَ ذَلِكَ وَ اللَّهِ الْخِزْيُ الْعَظِيمُ إِنَّ اللَّهَ بِفَضْلِهِ وَ مَنِّهِ لَمَّا فَرَضَ عَلَيْكُمُ الْفَرَائِضَ لَمْ يَفْرِضْ ذَلِكَ عَلَيْكُمْ لِحَاجَةٍ مِنْهُ إِلَيْكُمْ بَلْ رَحْمَةً مِنْهُ لَا إِلَهَ إِلَّا هُوَ عَلَيْكُمْ لِيَمِيزَ اللَّهُ الْخَبِيثَ مِنَ الطَّيِّبِ وَ لِيَبْتَلِيَ …ما فِي صُدُورِكُمْ وَ لِيُمَحِّصَ ما فِي قُلُوبِكُمْ وَ لِتَأْلَفُوا إِلَى رَحْمَتِهِ وَ لِتَتَفَاضَلَ مَنَازِلُكُمْ فِي جَنَّتِهِ
And by Allah-azwj, that is the mighty disgrace. Allah-azwj, by His-azwj Grace and His-azwj Conferment, when He-azwj Obligated the obligations upon you all, did not Obligated these upon you due to any need being for Him-azwj to you all. But He-azwj it is a Mercy from Him-azwj upon you all, there is no god except He-azwj, For Allah to Distinguish between the wicked from the good, [8:37] and for Allah to Test what is in your chests and for Him to Purge what is in your hearts; [3:154], so you would be competing to His-azwj Mercy and to better your status in His-azwj Paradise.
فَفَرَضَ عَلَيْكُمُ الْحَجَّ وَ الْعُمْرَةَ وَ إِقَامَ الصَّلَاةِ وَ إِيتَاءَ الزَّكَاةِ وَ الصَّوْمَ وَ الْوَلَايَةَ وَ كَفَى بِهِمْ لَكُمْ بَاباً لِيَفْتَحُوا أَبْوَابَ الْفَرَائِضِ وَ مِفْتَاحاً إِلَى سَبِيلِهِ وَ لَوْ لَا مُحَمَّدٌ ص وَ الْأَوْصِيَاءُ مِنْ بَعْدِهِ لَكُنْتُمْ حَيَارَى كَالْبَهَائِمِ لَا تَعْرِفُونَ فَرْضاً مِنَ الْفَرَائِضِ وَ هَلْ يُدْخَلُ قَرْيَةٌ إِلَّا مِنْ بَابِهَا
He-azwj Obligated the Hajj and the Umrah upon you, and establishing the Salat, and giving the Zakat, and the fasting, and the Wilayah, and Suffice with these for you as a door to be opening to the doors of the Obligatory acts and as a key to His-azwj Way. And had it not been for Muhammad-saww and the successors-asws from after him-saww, you would all have been confused like the animals are, not knowing any obligation from the obligations. And can one enter a town except from its door?
فَلَمَّا مَنَّ عَلَيْكُمْ بِإِقَامَةِ الْأَوْلِيَاءِ بَعْدَ نَبِيِّهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِنَبِيِّهِ ص الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَ رَضِيتُ لَكُمُ الْإِسْلامَ دِيناً
When He-azwj Conferred upon you with Nominating the Guardians-asws after His-azwj Prophet-saww, Allah-azwj Mighty and Majestic Said to His-azwj Prophet-saww: Today I Perfected your Religion for you and Completed My Favour upon you and am Pleased with Al-Islam as a Religion for you [5:3].
وَ فَرَضَ عَلَيْكُمْ لِأَوْلِيَائِهِ حُقُوقاً أَمَرَكُمْ بِأَدَائِهَا إِلَيْهِمْ لِيَحِلَّ لَكُمْ مَا وَرَاءَ ظُهُورِكُمْ مِنْ أَزْوَاجِكُمْ وَ أَمْوَالِكُمْ وَ مَأْكَلِكُمْ وَ مَشْرَبِكُمْ وَ يُعَرِّفَكُمْ بِذَلِكَ النَّمَاءَ وَ الْبَرَكَةَ وَ الثَّرْوَةَ وَ لِيَعْلَمَ مَنْ يُطِيعُهُ مِنْكُمْ بِالْغَيْبِ
And He-azwj Obligated rights for His-azwj Guardians upon you all. He-azwj commanded you with fulfilling them in order to Legalise for you what is behind your backs, from your wives, and your wealth, and your food, and your drink, and Made you know with that, the growth, and the blessings, and the riches, and for Him-azwj to Know, who from you obeys Him-azwj in the hidden (privacy).
قَالَ اللَّهُ عَزَّ وَ جَلَ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى وَ اعْلَمُوا أَنَ مَنْ يَبْخَلْ فَإِنَّما يَبْخَلُ عَلَى نَفْسِهِ وَ أَنَّ اللَّهَ هُوَ الْغَنِيُّ وَ أَنْتُمُ الْفُقَراءُ لا إِلهَ إِلَّا هُوَ
Allah-azwj Mighty and Majestic Said: Say: ‘I do not ask you for recompense over it, except for the cordiality to be for my relatives’. [42:23]. And know that the one who is stingy, rather he is stingy about himself, and Allah is the Needless, and you are the poor. [47:38]. There is no god except He-azwj.
وَ لَقَدْ طَالَتِ الْمُخَاطَبَةُ فِيمَا بَيْنَنَا وَ بَيْنَكُمْ فِيمَا هُوَ لَكُمْ وَ عَلَيْكُمْ وَ لَوْ لَا مَا يَجِبُ مِنْ تَمَامِ النِّعْمَةِ مِنَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْكُمْ لَمَا أَرَيْتُكُمْ مِنِّي خَطّاً وَ لَا سَمِعْتُمْ مِنِّي حَرْفاً مِنْ بَعْدِ الْمَاضِي ع
And the address has prolonged in what is between us-asws and you all, in what is for you and against you, and had it not been for what obligates from the completion of the Favour from Allah-azwj Mighty and Majestic upon you, you would neither have seen any written line from me-asws nor would you have heard any word from me, from after the past ones-asws.
أَنْتُمْ فِي غَفْلَةٍ عَمَّا إِلَيْهِ مَعَادُكُمْ وَ مِنْ بَعْدِ الثَّانِي رَسُولِي وَ مَا نَالَهُ مِنْكُمْ حِينَ أَكْرَمَهُ اللَّهُ بِمَصِيرِهِ إِلَيْكُمْ وَ مِنْ بَعْدِ إِقَامَتِي لَكُمْ إِبْرَاهِيمَ بْنَ عَبْدَةَ وَفَّقَهُ اللَّهُ لِمَرْضَاتِهِ وَ أَعَانَهُ عَلَى طَاعَتِهِ وَ كِتَابُهُ الَّذِي حَمَلَهُ مُحَمَّدُ بْنُ مُوسَى النَّيْسَابُورِيُّ وَ اللَّهُ الْمُسْتَعَانُ عَلَى كُلِّ حَالٍ
You are in heedlessness from what to it is your return. And from after, the second (thing) is my-asws messenger and what he had faced from you when Allah-azwj had Honoured him my his coming to you, and from after my-asws having nominated for you Ibrahim Bin Abdah, may Allah-azwj Harmonise him to His-azwj Pleasure, and Assist him upon obeying Him-azwj, and his letter which Muhammad Bin Musa Al-Neshapuri had carried, and Allah-azwj is the Helper upon every situation.
وَ إِنِّي أَرَاكُمْ مُفَرِّطِينَ فِي جَنْبِ اللَّهِ فَتَكُونُونَ مِنَ الْخَاسِرِينَ فَبُعْداً وَ سُحْقاً لِمَنْ رَغِبَ عَنْ طَاعَةِ اللَّهِ وَ لَمْ يَقْبَلْ مَوَاعِظَ أَوْلِيَائِهِ وَ قَدْ أَمَرَكُمُ اللَّهُ عَزَّ وَ جَلَّ بِطَاعَتِهِ لَا إِلَهَ إِلَّا هُوَ وَ طَاعَةِ رَسُولِهِ ص وَ بِطَاعَةِ أُولِي الْأَمْرِ ع
And I-asws shall show you all the fabricators regarding the Side of Allah-azwj, so you will be from the losers. Distancing and remoteness be for the one who turns away from the obedience of Allah-azwj and does not accept the advice of His-azwj Guardians-asws, and Allah-azwj Mighty and Majestic has Commanded you with obeying Him-azwj. There is no god except He-azwj and obeying His-azwj Rasool-saww and obeying the Masters-asws of the Command.
فَرَحِمَ اللَّهُ ضَعْفَكُمْ وَ قِلَّةَ صَبْرِكُمْ عَمَّا أَمَامَكُمْ فَمَا أَغَرَّ الْإِنْسَانَ بِرَبِّهِ الْكَرِيمِ وَ اسْتَجَابَ اللَّهُ تَعَالَى دُعَائِي فِيكُمْ وَ أَصْلَحَ أُمُورَكُمْ عَلَى يَدِي
May Allah-azwj have Mercy on your weakness, and scarcity of your patience of what is in front of you. How deceived is the human being with his Benevolent Lord-azwj. And may Allah-azwj the Exalted Answer my-asws supplication regarding you all and Correct your affairs upon my-asws hands.
فَقَدْ قَالَ اللَّهُ جَلَّ جَلَالُهُ يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ وَ قَالَ جَلَّ جَلَالُهُ وَ كَذلِكَ جَعَلْناكُمْ أُمَّةً وَسَطاً لِتَكُونُوا شُهَداءَ عَلَى النَّاسِ وَ يَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيداً- وَ قَالَ اللَّهُ جَلَّ جَلَالُهُ كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَ تَنْهَوْنَ عَنِ الْمُنْكَرِ
Allah-azwj, Majestic is His-azwj Majesty Said: On the Day (of Qiyamah), We will be Calling every human being with their Imam [17:71]. And Majestic is His-azwj Majesty, Said: And like that, We Made you (Imams) as an intermediary community in order for you (Imams) to become witnesses upon the people, and the Rasool to become a witness upon you. [2:143]. And Allah-azwj, Majestic is His-azwj Majesty, Said: You are the best of the communities raised up for the people; you are enjoining with the goodness and forbidding from the evil [3:110].
فَمَا أُحِبُّ أَنْ يَدْعُوَ اللَّهَ جَلَّ جَلَالُهُ بِي وَ لَا بِمَنْ هُوَ فِي أَيَّامِي إِلَّا حَسَبَ رِقَّتِي عَلَيْكُمْ وَ مَا انْطَوَى لَكُمْ عَلَيْهِ مِنْ حُبِّ بُلُوغِ الْأَمَلِ فِي الدَّارَيْنِ جَمِيعاً وَ الْكَيْنُونَةِ مَعَنَا فِي الدُّنْيَا وَ الْآخِرَةِ
So how beloved would it be if Allah-azwj, Majestic is His-azwj Majesty, were to Call you with me-asws, and not with someone (else) who is during my-asws days, except pursuant to my-asws kindness upon you all and what has been Kept for you all, from the love of realising the hopes in the two houses together, and the existence with us-asws in the world and the Hereafter.
فَقَدْ يَا إِسْحَاقُ يَرْحَمُكَ اللَّهُ وَ يَرْحَمُ مَنْ هُوَ وَرَاءَكَ بَيَّنْتُ لَكَ بَيَاناً وَ فَسَّرْتُ لَكَ تَفْسِيراً وَ فَعَلْتُ بِكُمْ فِعْلَ مَنْ لَمْ يَفْهَمْ هَذَا الْأَمْرَ قَطُّ وَ لَمْ يَدْخُلْ فِيهِ طَرْفَةَ عَيْنٍ وَ لَوْ فَهِمَتِ الصُّمُّ الصِّلَابُ بَعْضَ مَا فِي هَذَا الْكِتَابِ لَتَصَدَّعَتْ قَلَقاً خَوْفاً مِنْ خَشْيَةِ اللَّهِ وَ رُجُوعاً إِلَى طَاعَةِ اللَّهِ عَزَّ وَ جَلَّ
O Is’haq! Allah-azwj has been Merciful to you and Merciful to the one who is behind you. I-asws have explained to you an explanation and have interpreted for you an interpretation and have done with you a deed. One who does not understand this matter at all and does not enter into it for the blink of an eye. And if the stone deaf could understand part of what is in this letter, he would crack up worrying, fearing from fear of Allah-azwj and return to the obedience of Allah-azwj Mighty and Majestic.
فَاعْمَلُوا مِنْ بَعْدِ مَا شِئْتُمْ فَسَيَرَى اللَّهُ عَمَلَكُمْ وَ رَسُولُهُ وَ الْمُؤْمِنُونَ ثُمَّ تُرَدُّونَ إِلى عالِمِ الْغَيْبِ وَ الشَّهادَةِ فَيُنَبِّئُكُمْ بِما كُنْتُمْ تَعْمَلُونَ وَ الْعاقِبَةُ لِلْمُتَّقِينَ وَ الْحَمْدُ لِلَّهِ كَثِيراً رَبِّ الْعَالَمِينَ
So let know from afterwards whatever you so desire, for Allah will See your work and (so will) His Rasool and the Momineen; and you shall be Returned to the Knower of the unseen and the seen, then He will inform you of what you were doing’ [9:105]. And the end result is for the pious, and the Praise is for Allah-azwj, a lot, Lord-azwj of the worlds.
وَ أَنْتَ رَسُولِي يَا إِسْحَاقُ إِلَى إِبْرَاهِيمَ بْنِ عَبْدَةَ وَفَّقَهُ اللَّهُ أَنْ يَعْمَلَ بِمَا وَرَدَ عَلَيْهِ فِي كِتَابِي مَعَ مُحَمَّدِ بْنِ مُوسَى النَّيْسَابُورِيِّ إِنْ شَاءَ اللَّهُ وَ رَسُولِي إِلَى نَفْسِكَ وَ إِلَى كُلِّ مَنْ خَلَّفْتُ بِبَلَدِكَ أَنْ تَعْمَلُوا بِمَا وَرَدَ عَلَيْكُمْ فِي كِتَابِي مَعَ مُحَمَّدِ بْنِ مُوسَى النَّيْسَابُورِيِّ إِنْ شَاءَ اللَّهُ
And you are my messenger, O Is’haq, to Ibrahim Bin Abdah. May Allah-azwj Harmonise him to act with what is being referred to him in my-asws letter, along with Muhammad Bin Musa Al-Neshapuri, if Allah-azwj so Desires, and (you are) my-asws messenger to yourself and to every one you have left behind in your city, that they should be acting with what is being referred to you all in my-asws letter with Muhammad Bin Musa Al-Neshapuri, if Allah-azwj so Desires.
وَ يَقْرَأُ إِبْرَاهِيمُ بْنُ عَبْدَةَ كِتَابِي هَذَا عَلَى مَنْ خَلَّفَهُ بِبَلَدِهِ حَتَّى لَا يَتَسَاءَلُونَ وَ بِطَاعَةِ اللَّهِ يَعْتَصِمُونَ وَ الشَّيْطَانِ بِاللَّهِ عَنْ أَنْفُسِهِمْ يَجْتَنِبُونَ وَ لَا يُطِيعُونَ
And Ibrahim Bin Abdah should read out this letter of mine-asws to the ones who oppose him in his city until they will not be asking, and they would be holding fast with the obedience of Allah-azwj and with Allah-azwj, and they should be shunning the Satan-la from themselves and not obeying him-la.
وَ عَلَى إِبْرَاهِيمَ بْنِ عَبْدَةَ سَلَامُ اللَّهِ وَ رَحْمَتُهُ وَ عَلَيْكَ يَا إِسْحَاقُ وَ عَلَى جَمِيعِ مَوَالِيَّ السَّلَامُ كَثِيراً سَدَّدَكُمُ اللَّهُ جَمِيعاً بِتَوْفِيقِهِ وَ كُلُّ مَنْ قَرَأَ كِتَابَنَا هَذَا مِنْ مَوَالِيَّ مِنْ أَهْلِ بَلَدِكَ وَ مَنْ هُوَ بِنَاحِيَتِكُمْ وَ نَزَعَ عَمَّا هُوَ عَلَيْهِ مِنَ الِانْحِرَافِ عَنِ الْحَقِّ
And upon Ibrahim Bin Abdah be the Greeting of Allah-azwj and His-azwj Mercy, and upon you, O Is’haq, and upon entirety of the friends be a lot of greetings. May Allah-azwj Guide you all with His-azwj Inclination and every who one reads this letter of ours-asws, from the friends from the people of the city, and the ones in your area, and stays away from what he is upon, from turning away from the truth.
فَلْيُؤَدِّ حُقُوقَنَا إِلَى إِبْرَاهِيمَ وَ لْيَحْمِلْ ذَلِكَ إِبْرَاهِيمُ بْنُ عَبْدَةَ إِلَى الرَّازِيِّ رَضِيَ اللَّهُ عَنْهُ أَوْ إِلَى مَنْ يُسَمِّي لَهُ الرَّازِيُّ فَإِنَّ ذَلِكَ عَنْ أَمْرِي وَ رَأْيِي إِنْ شَاءَ اللَّهُ
Let pay our-asws rights to Ibrahim, and let Ibrahim Bin Abdah carry that to Al-Razy, may Allah-azwj be Pleased with him, or to the one who Al-Razy names to him, for that is from my-asws order and my-asws view, if Allah-azwj so Desires.
وَ يَا إِسْحَاقُ اقْرَأْ كِتَابِي عَلَى الْبِلَالِيِّ رَضِيَ اللَّهُ عَنْهُ فَإِنَّهُ الثِّقَةُ الْمَأْمُونُ الْعَارِفُ بِمَا يَجِبُ عَلَيْهِ وَ اقْرَأْهُ عَلَى الْمَحْمُودِيِّ عَافَاهُ اللَّهُ فَمَا أَحْمَدْنَا لَهُ لِطَاعَتِهِ فَإِذَا وَرَدْتَ بَغْدَادَ فَاقْرَأْهُ عَلَى الدِّهْقَانِ وَكِيلِنَا وَ ثِقَتِنَا وَ الَّذِي يَقْبِضُ مِنْ مَوَالِينَا وَ كُلُّ مَنْ أَمْكَنَكَ مِنْ مَوَالِينَا
And O Is’haq! Read out my-asws letter to Al-Balaly, may Allah-azwj be Pleased with him, for he is the trusted, the reliable, the knower with what is obligated upon him, and read it to Al-Mahmoudy, may Allah-azwj Pardon him. How praising we-asws are to him due to his obedience. When you arrive at Baghdad, then read it to Al-Dihqan, our-asws representative and our-asws trusted one, and the one who takes possession of our-asws wealth, and every one you are able from our-asws friends.
فَأَقْرِئْهُمْ هَذَا الْكِتَابَ وَ يَنْسِخُهُ مَنْ أَرَادَ مِنْهُمْ نُسْخَةً إِنْ شَاءَ اللَّهُ وَ لَا يَكْتُمْ أَمْرَ هَذَا عَمَّنْ شَاهَدَهُ مِنْ مَوَالِينَا إِلَّا مِنْ شَيْطَانٍ مُخَالِفٍ لَكُمْ فَلَا تَنْثُرَنَّ الدُّرَّ بَيْنَ أَظْلَافِ الْخَنَازِيرِ وَ لَا كَرَامَةَ لَهُمْ وَ قَدْ وَقَعْنَا فِي كِتَابِكَ بِالْوُصُولِ وَ الدُّعَاءِ لَكَ وَ لِمَنْ شِئْتَ وَ قَدْ أَجَبْنَا سَعِيداً عَنْ مَسْأَلَتِهِ
Read out this letter to them and copy it to the one from them who wants a copy, if Allah-azwj so Desires, and do not conceal this matter from the ones from our friends you see, except from a Satan-la opposing to you all. Do not scatter the gems between the hooves of the pigs, and there is no honour for them. And we-asws have written in your letter with the arrival and the supplication for you and for the one you so desire, and we-asws shall gladly answer his question.
وَ الْحَمْدُ لِلَّهِ فَما ذا بَعْدَ الْحَقِّ إِلَّا الضَّلالُ فَلَا تَخْرُجَنَّ مِنَ الْبَلَدِ حَتَّى تَلْقَى الْعَمْرِيَّ رَضِيَ اللَّهُ عَنْهُ بِرِضَايَ عَنْهُ وَ تُسَلِّمَ عَلَيْهِ وَ تَعْرِفَهُ وَ يَعْرِفَكَ فَإِنَّهُ الطَّاهِرُ الْأَمِينُ الْعَفِيفُ الْقَرِيبُ مِنَّا وَ إِلَيْنَا فَكُلُّ مَا يُحْمَلُ إِلَيْنَا مِنْ شَيْءٍ مِنَ النَّوَاحِي فَإِلَيْهِ يَصِيرُ آخِرُ أَمْرِهِ لِيُوصِلَ ذَلِكَ إِلَيْنَا
And the Praise is for Allah-azwj. So what is after the truth, except for the straying? Do not exit from the city until you meet Al-Amry, may Allah-azwj be Pleased with him with my-asws pleasure with him, and greet unto him, and let him know and he knows you, for he is the pure, the trustworthy, the chaste, the close from us-asws and to us-asws. All what is to be carried to us-asws, of anything from the areas, the last of its affair comes to him, for him to send that to us-asws.
وَ الْحَمْدُ لِلَّهِ كَثِيراً سَتَرَنَا اللَّهُ وَ إِيَّاكُمْ يَا إِسْحَاقُ بِسِتْرِهِ وَ تَوَلَّاكَ فِي جَمِيعِ أُمُورِكَ بِصُنْعِهِ وَ السَّلَامُ عَلَيْكَ وَ عَلَى جَمِيعِ مَوَالِيَّ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ وَ صَلَّى اللَّهُ عَلَى سَيِّدِنَا النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ تَسْلِيماً كَثِيراً.
And the Praise is for Allah-azwj, a lot. May Allah-azwj Veil us-asws and you, O Is’haq, with His-azwj Veil, and look after you in entirety of your affairs with His-azwj Dealing. And the greetings be upon you, and upon entirety of the friends, and Mercy of Allah-azwj, and His-azwj Blessings. And may Allah-azwj Send Salawaat of upon our chief, the Prophet-saww, may the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws, and greet and lot of greetings’’.[136]
17- تَارِيخُ قُمَّ، لِلْحَسَنِ بْنِ مُحَمَّدٍ الْقُمِّيِّ قَالَ رُوِّيتُ عَنْ مَشَايِخِ قُمَ أَنَّ الْحُسَيْنَ بْنَ الْحَسَنِ بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ جَعْفَرٍ الصَّادِقِ ع كَانَ بِقُمَّ يَشْرَبُ الْخَمْرَ عَلَانِيَةً فَقَصَدَ يَوْماً لِحَاجَةٍ بَابَ أَحْمَدَ بْنِ إِسْحَاقَ الْأَشْعَرِيِّ وَ كَانَ وَكِيلًا فِي الْأَوْقَافِ بِقُمَّ
(The book) ‘Tareekh Qum’ of Al-Hassan Bin Muhammad Al Qummi who said,
‘It is reported from the elders of Qum that Al-Husayn Bin Al-Hassan Bin Ja’far Bin Muhammad Bin Ismail, son of Ja’far Al-Sadiq-asws was in Qum, drinking the wine openly. One day he aimed for the door of Ahmad Bin Is’haq Al-Ash’ary for a need, and he was a representative regarding the designated assets (Awqaaf) at Qum.
فَلَمْ يَأْذَنْ لَهُ وَ رَجَعَ إِلَى بَيْتِهِ مَهْمُوماً فَتَوَجَّهَ أَحْمَدُ بْنُ إِسْحَاقَ إِلَى الْحَجِّ فَلَمَّا بَلَغَ سُرَّ مَنْ رَأَى اسْتَأْذَنَ عَلَى أَبِي مُحَمَّدٍ الْحَسَنِ الْعَسْكَرِيِّ ع فَلَمْ يَأْذَنْ لَهُ فَبَكَى أَحْمَدُ لِذَلِكَ طَوِيلًا وَ تَضَرَّعَ حَتَّى أَذِنَ لَهُ
He did not allow, and he returned to his house worried. Ahmad Bin Is’haq headed to Hajj. When he reached Surmanray, he sought permission to see Abu Muhammad Al-Hassan Al-Askari-asws. But he-asws did not permit for him. Ahmad cried for a long time due to that and he kept beseeching until he-asws permitted for him.
فَلَمَّا دَخَلَ قَالَ يَا ابْنَ رَسُولِ اللَّهِ لِمَ مَنَعْتَنِي الدُّخُولَ عَلَيْكَ وَ أَنَا مِنْ شِيعَتِكَ وَ مَوَالِيكَ قَالَ ع لِأَنَّكَ طَرَدْتَ ابْنَ عَمِّنَا عَنْ بَابِكَ
When he entered, he said, ‘O son-asws of Rasool-Allah-azwj! Why did you-asws refuse me the entry to see you-asws, and I am from your-asws Shias, and your-asws friends?’ He-asws said: ‘Because you repelled a son of our-asws uncle from your door’.
فَبَكَى أَحْمَدُ وَ حَلَفَ بِاللَّهِ أَنَّهُ لَمْ يَمْنَعْهُ مِنَ الدُّخُولِ عَلَيْهِ إِلَّا لِأَنْ يَتُوبَ مِنْ شُرْبِ الْخَمْرِ قَالَ صَدَقْتَ وَ لَكِنْ لَا بُدَّ عَنْ إِكْرَامِهِمْ وَ احْتِرَامِهِمْ عَلَى كُلِّ حَالٍ وَ أَنْ لَا تُحَقِّرَهُمْ وَ لَا تَسْتَهِينَ بِهِمْ لِانْتِسَابِهِمْ إِلَيْنَا فَتَكُونَ مِنَ الْخاسِرِينَ
Ahmad cried and swore by Allah-azwj and he did not prevent him from entering to see him except if he were to repent from drinking the wine. He-asws said: ‘You speak the truth, but there is no escape from your honouring them and respecting them upon every situation, and that you should not belittle them nor be consider their lineage to us-asws to be low, for you would be from the losers’.
فَلَمَّا رَجَعَ أَحْمَدُ إِلَى قُمَّ أَتَاهُ أَشْرَافُهُمْ وَ كَانَ الْحُسَيْنُ مَعَهُمْ فَلَمَّا رَآهُ أَحْمَدُ وَثَبَ إِلَيْهِ وَ اسْتَقْبَلَهُ وَ أَكْرَمَهُ وَ أَجْلَسَهُ فِي صَدْرِ الْمَجْلِسِ فَاسْتَغْرَبَ الْحُسَيْنُ ذَلِكَ مِنْهُ وَ اسْتَبْدَعَهُ وَ سَأَلَهُ عَنْ سَبَبِهِ فَذَكَرَ لَهُ مَا جَرَى بَيْنَهُ وَ بَيْنَ الْعَسْكَرِيِّ ع فِي ذَلِكَ
When Ahmad returned to Qum, their nobles came to him, and Al-Husayn was with them. When Ahmad saw him, he leapt to him and welcomed him, and honoured him, and seated him in the centre of the gathering. Al-Husayn was surprised of that being from him, and isolated with him and asked him about its cause. He mentioned to him what had flowed between him and Al-Ashari-asws regarding that.
فَلَمَّا سَمِعَ ذَلِكَ نَدِمَ مِنْ أَفْعَالِهِ الْقَبِيحَةِ وَ تَابَ مِنْهَا وَ رَجَعَ إِلَى بَيْتِهِ وَ أَهْرَقَ الْخُمُورَ وَ كَسَرَ آلَاتِهَا وَ صَارَ مِنَ الْأَتْقِيَاءِ الْمُتَوَرِّعِينَ وَ الصُّلَحَاءِ الْمُتَعَبِّدِينَ وَ كَانَ مُلَازِماً لِلْمَسَاجِدِ مُعْتَكِفاً فِيهَا حَتَّى أَدْرَكَهُ الْمَوْتُ وَ دُفِنَ قَرِيباً مِنْ مَزَارِ فَاطِمَةَ رَضِيَ اللَّهُ عَنْهُمَا.
When he heard that, he regretted from his ugly deeds and repented from it, and he returned to his house and burned the wine and broke its tools, and became from the pious ones, the devout, and the righteous, the worshippers, and he was adhering with the Masjids, isolating in these until the death came across him, and he was buried nearby from the shrine of (Syeda) Fatima (Masuma)-asws, may Allah-azwj be Pleased from them’’.[137]
باب 5 وفاته صلوات الله عليه و الرد على من ينكرها
CHAPTER 5 – HIS-asws EXPIRY, MAY THE SALAWAAT OF ALLAH-azwj BE UPON HIM-asws, AND THE REBUTTAL UPON THE ONE DENYING IT
1- ك، إكمال الدين أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ قَالَ: حَدَّثَنَا مَنْ حَضَرَ مَوْتَ الْحَسَنِ بْنِ عَلِيِّ بْنِ مُحَمَّدٍ الْعَسْكَرِيِّ وَ دَفْنَهُ مِمَّنْ لَا يُوقَفُ عَلَى إِحْصَاءِ عَدَدِهِمْ وَ لَا يَجُوزُ عَلَى مِثْلِهِمُ التَّوَاطُؤُ بِالْكَذِبِ وَ بَعْدُ
(The book) ‘Ikmal Al Deen’ – My father and Ibn Al Waleed, both together from Sa’ad Bin Abdullah who said,
‘It is narrated to us by the one who was present at the death of Al-Hassan-asws Bin Ali-asws Bin Muhammad Al-Askari-asws and his-asws burial, from the one who had not paused at the count of their-asws numbers, nor exceeded upon their-asws like colluding with the lies, and afterwards.
فَقَدْ حَضَرْنَا فِي شَعْبَانَ سَنَةَ ثَمَانٍ وَ سَبْعِينَ وَ مِائَتَيْنِ وَ ذَلِكَ بَعْدَ مُضِيِّ أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ الْعَسْكَرِيِّ ع بِثَمَانِيَ عَشْرَةَ سَنَةً أَوْ أَكْثَرَ مَجْلِسَ أَحْمَدَ بْنِ عُبَيْدِ اللَّهِ بْنِ خَاقَانَ وَ هُوَ عَامِلُ السُّلْطَانِ يَوْمَئِذٍ عَلَى الْخَرَاجِ وَ الضِّيَاعِ بِكُورَةِ قُمَّ وَ كَانَ مِنْ أَنْصَبِ خَلْقِ اللَّهِ وَ أَشَدِّهِمْ عَدَاوَةً لَهُمْ
We were present in Shaban in the year two hundred and seventy-eight (278), and that was eighteen years or more after the passing away of Abu Muhammad Al-Hassan-asws Bin Ali Al-Askari-asws, in a gathering of Ahmad Bin Ubeydullah Bin Khaqan, and he was an office bearer of the sultan on that day upon the taxation and the estates in the town of Qum, and he was from the most hostile of the creatures of Allah-azwj and there severest of enmity towards them-asws.
فَجَرَى ذِكْرُ الْمُقِيمِينَ مِنْ آلِ أَبِي طَالِبٍ بِسُرَّ مَنْ رَأَى وَ مَذَاهِبِهِمْ وَ صَلَاحِهِمْ وَ أَقْدَارِهِمْ عِنْدَ السُّلْطَانِ فَقَالَ أَحْمَدُ بْنُ عُبَيْدِ اللَّهِ مَا رَأَيْتُ وَ لَا عَرَفْتُ بِسُرَّ مَنْ رَأَى رَجُلًا مِنَ الْعَلَوِيَّةِ مِثْلَ الْحَسَنِ بْنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الرِّضَا وَ لَا سَمِعْتُ بِهِ فِي هَدْيِهِ وَ سُكُونِهِ وَ عَفَافِهِ وَ نُبْلِهِ وَ كَرَمِهِ عِنْدَ أَهْلِ بَيْتِهِ وَ السُّلْطَانِ وَ جَمِيعِ بَنِي هَاشِمٍ وَ تَقْدِيمِهِمْ إِيَّاهُ عَلَى ذَوِي السِّنِّ مِنْهُمْ وَ الْخَطَرِ وَ كَذَلِكَ الْقُوَّادُ وَ الْوُزَرَاءُ وَ الْكُتَّابُ وَ عَوَامُّ النَّاسِ
The discussion flowed about the ones from the progeny of Abu Talib-as at Surmanray, and their doctrines, and their righteousness, and their worth in the presence of the Sultan. Ahmad Bin Ubeydullah said, ‘I have neither seen nor known of any man from the Alawites at Surmanray being like Al-Hassan-asws Bin Ali-asws Bin Muhammad-asws Bin Al-Reza-asws, nor have I hear of him, in his-asws guidance, and his-asws silence, and his-asws chastity, and his-asws nobility, and his-asws benevolence in the presence of his-asws family members and the Sultan and entirety of the clan of Hashim-as, and their advancing him-asws upon ones with seniority from them, and like that the leaders, and the ministers, and the scribes, and the common people’.
وَ إِنِّي كُنْتُ قَائِماً ذَاتَ يَوْمٍ عَلَى رَأْسِ أَبِي وَ هُوَ يَوْمُ مَجْلِسِهِ لِلنَّاسِ إِذْ دَخَلَ عَلَيْهِ حُجَّابُهُ فَقَالُوا لَهُ ابْنُ الرِّضَا عَلَى الْبَابِ فَقَالَ بِصَوْتٍ عَالٍ ائْذَنُوا لَهُ فَدَخَلَ رَجُلٌ أَسْمَرُ أَعْيَنُ حَسَنُ الْقَامَةِ جَمِيلُ الْوَجْهِ جَيِّدُ الْبَدَنِ حَدَثُ السِّنِّ لَهُ جَلَالَةٌ وَ هَيْبَةٌ
And I was standing one day by the head of my father, and it was a day of his gathering to the people, when his guards entered to see him. They said to him, ‘The son-asws of Al-Reza-asws is at the door’. He said in a loud voice, ‘Permit for him-asws!’ There entered a brown man of excellent stature, handsome face, good physique, young age. There was majesty and awe for him-asws.
فَلَمَّا نَظَرَ إِلَيْهِ أَبِي قَامَ فَمَشَى إِلَيْهِ خُطُوَاتٍ وَ لَا أَعْلَمُهُ فَعَلَ هَذَا بِأَحَدٍ مِنْ بَنِي هَاشِمٍ وَ لَا بِالْقُوَّادِ وَ لَا بِأَوْلِيَاءِ الْعَهْدِ فَلَمَّا دَنَا مِنْهُ عَانَقَهُ وَ قَبَّلَ وَجْهَهُ وَ مَنْكِبَيْهِ وَ أَخَذَ بِيَدِهِ وَ أَجْلَسَهُ عَلَى مُصَلَّاهُ الَّذِي كَانَ عَلَيْهِ وَ جَلَسَ إِلَى جَنْبِهِ مُقْبِلًا عَلَيْهِ بِوَجْهِهِ وَ جَعَلَ يُكَلِّمُهُ وَ يُكَنِّيهِ وَ يَفْدِيهِ بِنَفْسِهِ وَ أَبَوَيْهِ
When my father looked at him-asws, he stood up walking some steps towards him-asws, and I had not known him to do this with anyone from the clan of Hashim-asws, nor with the leaders, nor with the prices. When he was near him-asws, he hugged him-asws, and kissed his-asws face and his-asws shoulders, and held his-asws hand, and seated him-asws upon his-asws prayer mat which he had been upon, and he seated to his-asws side facing towards him-asws with his face and went on to speak to him-asws, referring to him-asws by his-asws teknonym, and ransoming (saying, ‘May I be sacrificed for you-asws’), with himself and his fathers.
وَ أَنَا مُتَعَجِّبٌ مِمَّا أَرَى مِنْهُ إِذْ دَخَلَ عَلَيْهِ الْحُجَّابُ فَقَالُوا الْمُوَفَّقُ قَدْ جَاءَ وَ كَانَ الْمُوَفَّقُ إِذَا جَاءَ وَ دَخَلَ عَلَى أَبِي تَقَدَّمَ حُجَّابُهُ وَ خَاصَّةُ قُوَّادِهِ فَقَامُوا بَيْنَ مَجْلِسِ أَبِي وَ بَيْنَ بَابِ الدَّارِ سِمَاطَيْنِ إِلَى أَنْ يَدْخُلَ وَ يَخْرُجَ
And I was surprised from what I had seen from him when the guards entered. They said, ‘Al-Muwafaq is coming!’ (Brother of caliph Al-Mu’tamid and commander of his army). And Al-Muwaffaq, whenever he came and entered to see my father, his guards and his special leaders would precede him. They would stand between the gathering of my father and between the door of the house in two rows until he would enter and exit.
فَلَمْ يَزَلْ أَبِي مُقْبِلًا عَلَيْهِ يُحَدِّثُهُ حَتَّى نَظَرَ إِلَى غِلْمَانِ الْخَاصَّةِ فَقَالَ حِينَئِذٍ إِذَا شِئْتَ فَقُمْ جَعَلَنِيَ اللَّهُ فِدَاكَ يَا أَبَا مُحَمَّدٍ
My father did not cease to face towards him, discussing with him, until he looked at the special servants. On that day he said, ‘Whenever you-asws so desire, you-asws can stand (to go). May Allah-azwj Make me to be sacrificed for you-asws, O Abu Muhammad-asws!’
ثُمَّ قَالَ لِغِلْمَانِهِ خُذُوا بِهِ خَلْفَ السِّمَاطَيْنِ لِئَلَّا يَرَاهُ الْأَمِيرُ يَعْنِي الْمُوَفَّقَ وَ قَامَ أَبِي فَعَانَقَهُ وَ قَبَّلَ وَجْهَهُ وَ مَضَى
Then he said to his servants, ‘Take him-asws to be behind the two rows lest the commander sees him-asws!’ – meaning Al-Muwaffaq, and my father stood up and hugged him-asws and kissed his-asws face and went.
فَقُلْتُ لِحُجَّابِ أَبِي وَ غِلْمَانِهِ وَيْلَكُمْ مَنْ هَذَا الَّذِي فَعَلَ بِهِ أَبِي هَذَا الَّذِي فَعَلَ فَقَالُوا هَذَا رَجُلٌ مِنَ الْعَلَوِيَّةِ يُقَالُ لَهُ الْحَسَنُ بْنُ عَلِيٍّ يُعْرَفُ بِابْنِ الرِّضَا فَازْدَدْتُ تَعَجُّباً فَلَمْ أَزَلْ يَوْمِي ذَلِكَ قَلِقاً مُتَفَكِّراً فِي أَمْرِهِ وَ أَمْرِ أَبِي وَ مَا رَأَيْتُ مِنْهُ حَتَّى كَانَ اللَّيْلُ
I said to the guards and his servants, ‘Woe be unto you all! Who is this one whom my father has done this with him-asws?’ They said, ‘He-asws is a man from the Alawites call Al-Hassan-asws Bin Ali-asws, known as ‘Son-asws of Al-Reza-asws’’. I was increasingly surprised and in that day of mine, I did not cease to be worried, thinking regarding his-asws matter and the matter of my father, and what I had seen from him, until it was the night.
وَ كَانَتْ عَادَتُهُ أَنْ يُصَلِّيَ الْعَتَمَةَ ثُمَّ يَجْلِسَ فَيَنْظُرَ فِيمَا يَحْتَاجُ مِنَ الْمُؤَامَرَةِ وَ مَا يَرْفَعُهُ إِلَى السُّلْطَانِ فَلَمَّا نَظَرَ وَ جَلَسَ جِئْتُ فَجَلَسْتُ بَيْنَ يَدَيْهِ فَقَالَ يَا أَحْمَدُ أَ لَكَ حَاجَةٌ قُلْتُ نَعَمْ يَا أَبَتِ إِنْ أَذِنْتَ سَأَلْتُكَ عَنْهَا فَقَالَ قَدْ أَذِنْتُ لَكَ يَا بُنَيَّ فَقُلْ مَا أَحْبَبْتَ
And it was his norm that he would pray the evening Salat, then he would sit and look into what he needs from the matters and what he should be raising to the Sultan. When he considered and was seated, I came and sat in front of him. He said, ‘O Ahmad! Is there any request for you?’ I said, ‘Yes, O father! If you allow, I shall ask you about it’. He said, ‘I am permitted for you, O my son, so say whatever you like!’
فَقُلْتُ يَا أَبَتِ مَنِ الرَّجُلُ الَّذِي رَأَيْتُكَ الْغَدَاةَ فَعَلْتَ بِهِ مَا فَعَلْتَ مِنَ الْإِجْلَالِ وَ الْإِكْرَامِ وَ التَّبْجِيلِ وَ فَدَيْتَهُ بِنَفْسِكَ وَ أَبَوَيْكَ فَقَالَ يَا بُنَيَّ ذَلِكَ ابْنُ الرِّضَا ذَاكَ إِمَامُ الرَّافِضَةِ
I said, ‘O father! Who is the man whom I-asws saw you at lunchtime doing with him-asws what you did, from the revering, and the honouring, and the respecting, and ransoming him-asws with yourself and your fathers?’ He said, ‘O my son! That is the son-asws of Al-Reza-asws. That is an Imam-asws of the Rafizis (Shias)’.
فَسَكَتَ سَاعَةً فَقَالَ يَا بُنَيَّ لَوْ زَالَتِ الْخِلَافَةُ عَنْ خُلَفَاءِ بَنِي الْعَبَّاسِ مَا اسْتَحَقَّهَا أَحَدٌ مِنْ بَنِي هَاشِمٍ غَيْرُ هَذَا فَإِنَّ هَذَا يَسْتَحِقُّهَا فِي فَضْلِهِ وَ عَفَافِهِ وَ هَدْيِهِ وَ صِيَانَةِ نَفْسِهِ وَ زُهْدِهِ وَ عِبَادَتِهِ وَ جَمِيلِ أَخْلَاقِهِ وَ صَلَاحِهِ وَ لَوْ رَأَيْتَ أَبَاهُ لَرَأَيْتَ رَجُلًا جَلِيلًا نَبِيلًا خَيِّراً فَاضِلًا
He was silent for a while (then) he said, ‘O my son! If the caliphate were to decline from the Abbasid caliphs, no one from the clan of Hashim-as would be more rightful for it apart from this one, for this one deserves it due to his-asws merits, and his-asws chastity, and his-asws guidance, and his-asws self-maintenance, and his-asws ascetism, and his-asws worship, and his-asws beautiful mannerisms, and his-asws righteousness, and had you seen his-asws father-asws, you would have seen a man, majestic, noble, good, meritorious’.
فَازْدَدْتُ قَلَقاً وَ تَفَكُّراً وَ غَيْظاً عَلَى أَبِي مِمَّا سَمِعْتُ مِنْهُ فِيهِ وَ لَمْ يَكُنْ لِي هِمَّةٌ بَعْدَ ذَلِكَ إِلَّا السُّؤَالُ عَنْ خَبَرِهِ وَ الْبَحْثُ عَنْ أَمْرِهِ
I increased in worries and thinking and rage against my father from what I had heard from him regarding him-asws, and there did not happen to be any concern for me after that except the asking around about his-asws news and the searching about his-asws affairs.
فَمَا سَأَلْتُ عَنْهُ أَحَداً مِنْ بَنِي هَاشِمٍ وَ الْقُوَّادِ وَ الْكُتَّابِ وَ الْقُضَاةِ وَ الْفُقَهَاءِ وَ سَائِرِ النَّاسِ إِلَّا وَجَدْتُهُ عِنْدَهُمْ فِي غَايَةِ الْإِجْلَالِ وَ الْإِعْظَامِ وَ الْمَحَلِّ الرَّفِيعِ وَ الْقَوْلِ الْجَمِيلِ وَ التَّقْدِيمِ لَهُ عَلَى أَهْلِ بَيْتِهِ وَ مَشَايِخِهِ وَ غَيْرِهِمْ وَ كُلٌّ يَقُولُ هُوَ إِمَامُ الرَّافِضَةِ
I did not ask about him-asws, anyone from the clan of Hashim-as, and the leaders, and the scribes, and the judged, and the jurists, and rest of the people, except I found him-asws, in their view, to be in the peak of majesty, and the magnificence, and the lofty position, and the beautiful word, and the forefront over his-asws family and his-asws elders and others, and they were all saying, ‘He-asws is an Imam-asws of the Rafizis (Shias)’.
فَعَظُمَ قَدْرُهُ عِنْدِي إِذْ لَمْ أَرَ لَهُ وَلِيّاً وَ لَا عَدُوّاً إِلَّا وَ هُوَ يُحْسِنُ الْقَوْلَ فِيهِ وَ الثَّنَاءَ عَلَيْهِ
It magnified his-asws worth in my presence, when I did not see for him-asws, neither a friend nor an enemy except and he was of goodly word regarding him-asws and praised upon him-asws.
فَقَالَ لَهُ بَعْضُ أَهْلِ الْمَجْلِسِ مِنَ الْأَشْعَرِيِّينَ يَا بَا بَكْرٍ فَمَا حَالُ أَخِيهِ جَعْفَرٍ فَقَالَ وَ مَنْ جَعْفَرٌ فَيُسْأَلَ عَنْ خَبَرِهِ أَوَ يُقْرَنَ بِهِ إِنَّ جَعْفَراً مُعْلِنٌ بِالْفِسْقِ مَاجِنٌ شِرِّيبٌ لِلْخُمُورِ أَقَلُّ مَنْ رَأَيْتُ مِنَ الرِّجَالِ وَ أَهْتَكُهُمْ لِسَتْرِهِ بِنَفْسِهِ فَدْمٌ خَمَّارٌ قَلِيلٌ فِي نَفْسِهِ خَفِيفٌ
One of the people of the gathering, from the Asharites said to him, ‘O Abu Bakr! What is the state of his-asws brother Ja’far?’ He said, ‘And who Ja’far?’ He asked about his news, or associated with him, that Ja’far-asws was being open with the corruption, shameless, drinking the wines (intoxications), least of the men I had seen, and the most violating of the veil by himself, habitually intoxicated, little of chastity regarding himself.
وَ اللَّهِ لَقَدْ وَرَدَ عَلَى السُّلْطَانِ وَ أَصْحَابِهِ فِي وَقْتِ وَفَاةِ الْحَسَنِ بْنِ عَلِيٍّ مَا تَعَجَّبْتُ مِنْهُ وَ مَا ظَنَنْتُ أَنَّهُ يَكُونُ وَ ذَلِكَ أَنَّهُ لَمَّا اعْتَلَّ بَعَثَ إِلَى أَبِي أَنَّ ابْنَ الرِّضَا قَدِ اعْتَلَّ فَرَكِبَ مِنْ سَاعَتِهِ مُبَادِراً إِلَى دَارِ الْخِلَافَةِ ثُمَّ رَجَعَ مُسْتَعْجِلًا وَ مَعَهُ خَمْسَةُ نَفَرٍ مِنْ خَدَمِ أَمِيرِ الْمُؤْمِنِينَ كُلُّهُمْ مِنْ ثِقَاتِهِ وَ خَاصَّتِهِ فَمِنْهُمْ نِحْرِيرٌ
By Allah-azwj! It was being referred to the Sultan and his companions at the time of the expiry of Al-Hassan-asws Bin Ali-asws, what I was surprised from it, and I did not think that it would happen, and that is because when he had sent a message to my father that the son-asws of Reza-asws was ill, he rode at that time to the house of the caliphate. Then he returned hastily, and with him were five persons from the servants of commander of the faithful, from his trusted ones and his special ones. From them was Nihreer (the lion-trainer).
وَ أَمَرَهُمْ بِلُزُومِ دَارِ الْحَسَنِ بْنِ عَلِيٍّ وَ تَعَرُّفِ خَبَرِهِ وَ حَالِهِ وَ بَعَثَ إِلَى نَفَرٍ مِنَ الْمُتَطَبِّبِينَ فَأَمَرَهُمْ بِالاخْتِلَافِ إِلَيْهِ وَ تَعَاهُدِهِ فِي صَبَاحٍ وَ مَسَاءٍ فَلَمَّا كَانَ بَعْدَ ذَلِكَ بِيَوْمَيْنِ جَاءَهُ مَنْ أَخْبَرَهُ أَنَّهُ قَدْ ضَعُفَ فَرَكِبَ حَتَّى بَكَّرَ إِلَيْهِ
And he ordered them with staying by the house of Al-Hassan-asws Bin Ali-asws and know his-asws news and his-asws situation, and he sent for a number of physicians, and he ordered them with the coming and going to him-asws and attending him-asws in morning and evening. When it was two days after that, someone came to him informing him that he-asws had weakened. He rode until he was early morning to him-asws.
ثُمَّ أَمَرَ الْمُتَطَبِّبِينَ بِلُزُومِهِ وَ بَعَثَ إِلَى قَاضِي الْقُضَاةِ فَأَحْضَرَهُ مَجْلِسَهُ وَ أَمَرَهُ أَنْ يَخْتَارَ مِنْ أَصْحَابِهِ عَشَرَةً مِمَّنْ يُوثَقُ بِهِ فِي دِينِهِ وَ أَمَانَتِهِ وَ وَرَعِهِ فَأَحْضَرَهُمْ فَبَعَثَ بِهِمْ إِلَى دَارِ الْحَسَنِ وَ أَمَرَهُمْ بِلُزُومِهِ لَيْلًا وَ نَهَاراً فَلَمْ يَزَالُوا هُنَاكَ حَتَّى تُوُفِّيَ لِأَيَّامٍ مَضَتْ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ مِنْ سَنَةِ سِتِّينَ وَ مِائَتَيْنِ
Then he ordered the physicians with staying with him-asws, and he sent for the chief justice and presented him in his gathering and ordered him to choose ten from his companions, from the ones he trusted with regarding his religion and his loyalty, and his devoutness, and presented them. He dispatched them to the house of Al-Hassan-asws and ordered them with staying with him-asws night and day. They did not cease to be over there until he-asws expired on days having passed from the month of Rabbi Al-Awwal of the year two hundred and sixty (260).
فَصَارَتْ سُرَّمَنْرَأَى ضَجَّةً وَاحِدَةً مَاتَ ابْنُ الرِّضَا وَ بَعَثَ السُّلْطَانُ إِلَى دَارِهِ مَنْ يُفَتِّشُهَا وَ يُفَتِّشُ حُجَرَهَا وَ خَتَمَ عَلَى جَمِيعِ مَا فِيهَا وَ طَلَبُوا أَثَرَ وَلَدِهِ وَ جَاءُوا بِنِسَاءٍ يَعْرِفْنَ الْحَبَلَ فَدَخَلْنَ عَلَى جَوَارِيهِ فَنَظَرَ إِلَيْهِنَّ فَذَكَرَ بَعْضُهُنَّ أَنَّ هُنَاكَ جَارِيَةً بِهَا حَبَلٌ
Surmanray became one clamour, ‘The son-asws of Al-Reza-asws has died!’ And the Sultan sent to his-asws house someone who searched it, and searched its rooms, and sealed upon the entirety of whatever was in it, and they search for the traces of his-asws sonajtf, and they came with the women to know their pregnancies. They entered to his-asws slave girls. They looked at them. One of them mentioned, ‘Over there is a slave girl having a pregnancy with her’.
فَأَمَرَ بِهَا فَجُعِلَتْ فِي حُجْرَةٍ وَ وُكِّلَ بِهَا نِحْرِيرٌ الْخَادِمُ وَ أَصْحَابُهُ وَ نِسْوَةٌ مَعَهُمْ ثُمَّ أَخَذُوا بَعْدَ ذَلِكَ فِي تَهْيِئَتِهِ وَ عُطِّلَتِ الْأَسْوَاقُ وَ رَكِبَ أَبِي وَ بَنُو هَاشِمٍ وَ الْقُوَّادُ وَ الْكُتَّابُ وَ سَائِرُ النَّاسِ إِلَى جَنَازَتِهِ فَكَانَتْ سُرَّمَنْرَأَى يَوْمَئِذٍ شَبِيهاً بِالْقِيَامَةِ
He ordered with her, and she was made to be in a room, and Nihreer the servant and his companions were allocated with her, and the women were with them. Then they took to preparing him-asws, and the markets were closed down, and my father and the clan of Hashim-asws and the leader and the scribes, and rest of the people rode to his-asws funeral. On that day, Surmanray became resembling with the (Day of) Qiyamah.
فَلَمَّا فَرَغُوا مِنْ تَهْيِئَتِهِ بَعَثَ السُّلْطَانُ إِلَى أَبِي عِيسَى بْنِ الْمُتَوَكِّلِ فَأَمَرَهُ بِالصَّلَاةِ عَلَيْهِ فَلَمَّا وُضِعَتِ الْجَنَازَةُ لِلصَّلَاةِ دَنَا أَبُو عِيسَى مِنْهَا فَكَشَفَ عَنْ وَجْهِهِ فَعَرَضَهُ عَلَى بَنِي هَاشِمٍ مِنَ الْعَلَوِيَّةِ وَ الْعَبَّاسِيَّةِ وَ الْقُوَّادِ وَ الْكُتَّابِ وَ الْقُضَاةِ وَ الْفُقَهَاءِ وَ الْمُعَدَّلِينَ
When they were free from preparing him-asws, the Sultan sent a message to Isa Bin Al-Mutawakkil and ordered him with praying the Salat upon him-asws. When the deceased was placed for the Salat, Abu Isa went near it. He uncovered from his-asws face and displayed it to the clan of Hashim-saww, from the Alawites, and the Abbasids, and the leaders, and the scribes, and the judges, and the jurists, and the regulators.
وَ قَالَ هَذَا الْحَسَنُ بْنُ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الرِّضَا مَاتَ حَتْفَ أَنْفِهِ عَلَى فِرَاشِهِ حَضَرَهُ مِنْ خَدَمِ أَمِيرِ الْمُؤْمِنِينَ وَ ثِقَاتِهِ فُلَانٌ وَ فُلَانٌ وَ مِنَ الْمُتَطَبِّبِينَ فُلَانٌ وَ فُلَانٌ وَ مِنَ الْقُضَاةِ فُلَانٌ وَ فُلَانٌ
And he said, ‘This is Al-Hassan-asws Bin Ali-asws Bin Muhammad-asws Bin Al-Reza-asws! He-asws has died. His-asws nose perished upon his-asws bed. He-asws is attended by the ones who serve commander of the faithful, and his trusted ones, so and so, and so and so, and from the physicians, so and so, and so and so, and from the judges, so and so, and so and so!’
ثُمَّ غَطَّى وَجْهَهُ وَ قَامَ فَصَلَّى عَلَيْهِ وَ كَبَّرَ عَلَيْهِ خَمْساً وَ أَمَرَ بِحَمْلِهِ وَ حَمْلِ مَنْ وَسْطُ دَارِهِ وَ دُفِنَ فِي الْبَيْتِ الَّذِي دُفِنَ فِيهِ أَبُوهُ
Then he covered his-asws face and stood up to pray Salat upon him-asws, and he exclaimed five Takbeers upon him, and ordered with carrying him-asws, and he-asws was carried from the middle of his-asws house and was buried in the room in which his-asws father-asws had been buried.
فَلَمَّا دُفِنَ وَ تَفَرَّقَ النَّاسُ اضْطَرَبَ السُّلْطَانُ وَ أَصْحَابُهُ فِي طَلَبِ وَلَدِهِ وَ كَثُرَ التَّفْتِيشُ فِي الْمَنَازِلِ وَ الدُّورِ وَ تَوَقَّفُوا عَنْ قِسْمَةِ مِيرَاثِهِ وَ لَمْ يَزَلِ الَّذِينَ وُكِّلُوا بِحِفْظِ الْجَارِيَةِ الَّتِي تَوَهَّمُوا عَلَيْهِ الْحَبَلَ مُلَازِمِينَ لَهَا سَنَتَيْنِ وَ أَكْثَرَ حَتَّى تَبَيَّنَ لَهُمْ بُطْلَانُ الْحَبَلِ
When he-asws was buried and the people dispersed, the Sultan and his companions became restless in search for his-asws son-asws, and frequented the searching in the dwellings, and the houses, and they paused from distributing his-asws inheritance; and the ones who had been allocated did not cease with guarding the slave girl which they had assumed was pregnant, staying with her for two years and more, until it became clear to them, the falsity of the pregnancy.
فَقُسِمَ مِيرَاثُهُ بَيْنَ أُمِّهِ وَ أَخِيهِ جَعْفَرٍ وَ ادَّعَتْ أُمُّهُ وَصِيَّتَهُ وَ ثَبَتَ ذَلِكَ عِنْدَ الْقَاضِي وَ السُّلْطَانُ عَلَى ذَلِكَ يَطْلُبُ أَثَرَ وَلَدِهِ
So his-asws inheritance was divided between his-asws mother-as, and his-asws brother Ja’far (the liar), and his-asws mother fulfilled his-asws bequest. And that was affirmed in the presence of the judge and the Sultan, based upon that, he searched for the trace of his-asws son-asws.
فَجَاءَ جَعْفَرٌ بَعْدَ قِسْمَةِ الْمِيرَاثِ إِلَى أَبِي وَ قَالَ لَهُ اجْعَلْ لِي مَرْتَبَةَ أَبِي وَ أَخِي وَ أُوصِلُ إِلَيْكَ فِي كُلِّ سَنَةٍ عِشْرِينَ أَلْفَ دِينَارٍ
After the distribution of the inheritance, Ja’far came to my father and said to him, ‘Make to be for me the rank of my father-asws and my brother-asws, and I shall be sending to you twenty thousand Dinars every year’.
فَزَبَرَهُ أَبِي وَ أَسْمَعَهُ وَ قَالَ لَهُ يَا أَحْمَقُ إِنَّ السُّلْطَانَ أَعَزَّهُ اللَّهُ جَرَّدَ سَيْفَهُ وَ سَوْطَهُ فِي الَّذِينَ زَعَمُوا أَنَّ أَبَاكَ وَ أَخَاكَ أَئِمَّةٌ لِيَرُدَّهُمْ عَنْ ذَلِكَ فَلَمْ يَقْدِرْ عَلَيْهِ وَ لَمْ يَتَهَيَّأْ لَهُ صَرْفُهُمْ عَنْ هَذَا الْقَوْلِ فِيهِمَا وَ جَهَدَ أَنْ يُزِيلَ أَبَاكَ وَ أَخَاكَ عَنْ تِلْكَ الْمَرْتَبَةِ فَلَمْ يَتَهَيَّأْ لَهُ ذَلِكَ
My father rebuked him and made him hear (harsh talk), and said to him, ‘O idiot! The Sultan, may Allah-azwj Cherish him, has bared his sword and his whip regarding those who claim that your father-asws and your brother-asws were Imams-asws, in order to retract them from that. But he was not able upon him-asws, and it did not work out for him to turn them away from this word regarding them-asws both, and he struggled to remove your father-asws and your brother-asws from that rank, but that did not work out for him.
فَإِنْ كُنْتَ عِنْدَ شِيعَةِ أَبِيكَ وَ أَخِيكَ إِمَاماً فَلَا حَاجَةَ بِكَ إِلَى سُلْطَانٍ يُرَتِّبُكَ مَرَاتِبَهُمْ وَ لَا غَيْرِ سُلْطَانٍ وَ إِنْ لَمْ تَكُنْ عِنْدَهُمْ بِهَذِهِ الْمَنْزِلَةِ لَمْ تَنَلْهَا بِهَا
So if you were to be in the presence of the Shias of your father-asws and your brother-asws, then there would be no need for you to any Sultan to rank you with their-asws ranks, nor other than a Sultan, and if you do not happen to be in their view of this status, you will not achieve (anything) with it’.
وَ اسْتَقَلَّهُ عِنْدَ ذَلِكَ وَ اسْتَضْعَفَهُ وَ أَمَرَ أَنْ يُحْجَبَ عَنْهُ فَلَمْ يَأْذَنْ لَهُ بِالدُّخُولِ عَلَيْهِ حَتَّى مَاتَ أَبِي وَ خَرَجْنَا وَ الْأَمْرُ عَلَى تِلْكَ الْحَالِ وَ السُّلْطَانُ يَطْلُبُ أَثَرَ وَلَدِ الْحَسَنِ بْنِ عَلِيٍّ حَتَّى الْيَوْمِ.
And he belittled him during that and weakened him, and he instructed to bar him from him. So he was no longer allowed with entering to see him until my father died, and we went out, and the matter was upon that state, and the Sultan has kept searching for the traces of the sonajtf of Al-Hassan-asws Bin Ali-asws, until today’’.[138]
دخل جعفر بن على على المعتمد و كشف له عن حال ابن أخيه الحجة عليه السلام فوجه المعتمد خدمه فقبضوا على صقيل الجارية، و طالبوها بالصبى فأنكرته و ادعت بها حملا بها لتغطي على حال الصبى،
Note: Ja’far son of Ali-asws entered to see Al-Mu’tamid and uncovered for him about the situation of the sonajtf of his brother-asws, Al-Hujjatajtf, the greetings be upon himajtf. So Al-Mu’tamid pained his-asws servants and arrested Saqeyl the slave girl, and they sought her with the child. She denied it, and she claimed there being a pregnancy with her in order to cover upon the state of the child.
فسلمت الى ابن أبي الشوارب القاضي، و بغتهم موت عبد اللّه بن يحيى ابن خاقان فجاءة و خروج صاحب الزنج بالبصرة فشغلوا بذلك عن الجارية فخرجت عن أيديهم.
She was submitted to Ibn Abu Al-Shawarib the judge, and they were taken by surprise with the sudden death of Abdullah Bin Yahya Ibn Khaqan, and the rebellion of the master of Al-Zanj at Al-Basra. They became pre-occupied with that away from the slave girl, and she came out from their hands.
2- عم، إعلام الورى شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ وَ مُحَمَّدِ بْنِ يَحْيَى وَ غَيْرِهِمَا قَالُوا كَانَ أَحْمَدُ بْنُ عُبَيْدِ اللَّهِ بْنِ خَاقَانَ عَلَى الضِّيَاعِ وَ الْخَرَاجِ بِقُمَّ وَ ذَكَرَ مِثْلَهُ.
(The book) ‘I’lam Al Wara’, (and) ‘Al Irshad’ – Ibn Qawlawiya, from Al Kulayni, from Al-Hassan Bin Muhammad Al Ash’ary, and Muhammad Bin Yahya and others who said,
‘Ahmad Bin Ubeydullah Bin Khaqan was (in charge) upon the estates and the taxation at Qum’ – and he mentioned similar to it’’.[139]
أخبرنا به ابن أبي جيد عن ابن الوليد عن عبد الله بن جعفر الحميري قال حضرت و حضر جماعة من آل سعد بن مالك و آل طلحة و جماعة من التجار في شعبان لإحدى عشرة ليلة مضت من سنة ثمان و سبعين و مائتين مجلس أحمد بن عبيد الله بكورة قم
We are informed with it by Abu Jayyid, from Ibn Al Waleed, from Abdullah Bin Ja’far Al Himeyri who said,
‘I attended and so did a group from the family of Sa’ad Bin Malik, and family of Talha, and a group from the traders, during Shaban on the eleventh night past, in the year two hundred and eighty-six, a gathering of Ahmad Bin Ubeydullah at the town of Qum.
فجرى ذكر من كان بسر من رأى من العلوية و آل أبي طالب فقال أحمد بن عبيد الله ما كان بسر من رأى رجل من العلوية مثل رجل رأيته يوما عند أبي عبيد الله بن يحيى يقال له الحسن بن علي ع ثم وصفه و ساق الحديث انتهى.
The mention (discussion) flowed between the ones from the Alawites who were at Surmanray and the progeny of Abu Talib-as. Ahmad Bin Ubeydullah said, ‘There had not been seen any man from the Alawites at Surmanray like a man I saw one day in the presence of Abu Ubeydullah Bin Yahya, called Al-Hassan-asws Bin Ali-asws’. Then he described him-asws and continued the Hadeeth – end’’.[140]
3- ير، بصائر الدرجات الْحَسَنُ بْنُ عَلِيٍّ الزَّيْتُونِيُّ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ وَ سَهْلِ بْنِ الْهُرْمُزَانِ عَنْ مُحَمَّدِ بْنِ أَبِي الزَّعْفَرَانِ عَنْ أُمِّ أَبِي مُحَمَّدٍ ع قَالَتْ قَالَ لِي أَبُو مُحَمَّدٍ يَوْماً مِنَ الْأَيَّامِ تُصِيبُنِي فِي سَنَةِ سِتِّينَ حَزَازَةٌ أَخَافُ أَنْ أُنْكَبَ فِيهَا نَكْبَةً فَإِنْ سَلِمْتُ مِنْهَا فَإِلَى سَنَةِ سَبْعِينَ
(The book) ‘Basaair Al Darajaat’ – Al-Hassan Bin Ali Al Zaytuni, from Ibrahim Bin Mahziyar, and Sahl Bin Al Hurmizan, from Muhammad Bin Abu Al Zafran,
‘From the mother-as of Abu Muhammad-asws. She-as said: ‘‘Abu Muhammad-asws said to me-as on a day from the day: ‘I-asws will be afflicted with heat in the year (two hundred and) sixty, I-asws fear that I-asws would be struck by a disaster during it. So, if I-asws am safe from it, then it would be to the year (two hundred and) seventy’.
قَالَتْ فَأَظْهَرْتُ الْجَزَعَ وَ بَكَيْتُ فَقَالَ لِي لَا بُدَّ لِي مِنْ وُقُوعِ أَمْرِ اللَّهِ فَلَا تَجْزَعِي
She-as said, ‘I-as manifest the alarm and cried. He-asws said to me-as: ‘There is no escape for me-asws from the occurrence of the Command of Allah-azwj, so do not be alarmed’.
فَلَمَّا أَنْ كَانَ أَيَّامُ صَفَرٍ أَخَذَهَا الْمُقِيمُ الْمُقْعِدُ وَ جَعَلَتْ تَقُومُ وَ تَقْعُدُ وَ تَخْرُجُ فِي الْأَحَايِينِ إِلَى الْجَبَلِ تُجَسِّسُ الْأَحْبَابَ حَتَّى وَرَدَ عَلَيْهَا الْخَبَرُ.
When it was the days of (month of) Safar, she-as was seized by back pain and she-as went on to stand and sit, and she-as went out the next day to the mountain to inquire about the loved ones until the news (of the passing away of Abu Muhammad-asws) came to her-as’’.[141]
4- ك، إكمال الدين وَجَدْتُ مُثْبَتاً فِي بَعْضِ الْكُتُبِ الْمُصَنَّفَةِ فِي التَّوَارِيخِ وَ لَمْ أَسْمَعْهُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ عَبَّادٍ أَنَّهُ قَالَ: مَاتَ أَبُو مُحَمَّدٍ ع يَوْمَ الْجُمُعَةِ مَعَ صَلَاةِ الْغَدَاةِ وَ كَانَ فِي تِلْكَ اللَّيْلَةِ قَدْ كَتَبَ بِيَدِهِ كُتُباً كَثِيرَةً إِلَى الْمَدِينَةِ وَ ذَلِكَ فِي شَهْرِ رَبِيعٍ الْأَوَّلِ لِثَمَانٍ خَلَوْنَ سَنَةَ سِتِّينَ وَ مِائَتَيْنِ لِلْهِجْرَةِ وَ لَمْ يَحْضُرْهُ فِي ذَلِكَ الْوَقْتِ إِلَّا صَقِيلُ الْجَارِيَةُ وَ عَقِيدٌ الْخَادِمُ وَ مَنْ عَلِمَ اللَّهُ غَيْرَهُمَا
(The book) ‘Ikmal Al Deen’ – I found affirmed in one of the books written regarding the histories, and I had not heard of it, from Muhammad Bin Al Husayn Bin Abbad, he said,
‘Abu Muhammad-asws died on the day of Friday with the morning Salat, and during that night he-asws had written a lot of letter by his-asws hand to Al-Medina, and that was during the month of Rabbi Al-Awwal on the eight (day) vacant in the year two hundred and sixty of the Hijra, no one was present with him-asws at that time except Saqyel the slave girl, and Aqeed the servant, and the one Allah-azwj Knows, other that these two.
قَالَ عَقِيدٌ فَدَعَا بِمَاءٍ قَدْ أُغْلِيَ بِالْمَصْطَكَى فَجِئْنَا بِهِ إِلَيْهِ فَقَالَ أَبْدَأُ بِالصَّلَاةِ جِيئُونِي فَجِئْنَا بِهِ وَ بَسَطْنَا فِي حَجْرِهِ الْمِنْدِيلَ وَ أَخَذَ مِنْ صَقِيلَ الْمَاءَ فَغَسَلَ بِهِ وَجْهَهُ وَ ذِرَاعَيْهِ مَرَّةً مَرَّةً وَ مَسَحَ عَلَى رَأْسِهِ وَ قَدَمَيْهِ مَسْحاً وَ صَلَّى صَلَاةَ الصُّبْحِ عَلَى فِرَاشِهِ
Aqeed said, ‘He-asws called for the water which had been boiled with the mastic. We came with it to him-asws. He-asws said: ‘I-asws shall begin with the Salat. Come to me (with it)’. We came with it, and we spread out the towel in his-asws room, and he-asws took the water from Saqeyl. He-asws washed his-asws face with it and his-asws forearms, once, once, and he-asws wiped upon his-asws head and his-asws feet a wiping, and he prayed the morning Salat upon his-asws bed.
وَ أَخَذَ الْقَدَحَ لِيَشْرَبَ فَأَقْبَلَ الْقَدَحُ يَضْرِبُ ثَنَايَاهُ وَ يَدُهُ تُرْعَدُ فَأَخَذَتْ صَقِيلُ الْقَدَحَ مِنْ يَدِهِ وَ مَضَى مِنْ سَاعَتِهِ صَلَّى اللَّهُ عَلَيْهِ وَ دُفِنَ فِي دَارِهِ بِسُرَّمَنْرَأَى إِلَى جَانِبِ أَبِيهِ ع وَ صَارَ إِلَى كَرَامَةِ اللَّهِ جَلَّ جَلَالُهُ وَ قَدْ كَمَلَ عُمُرُهُ تِسْعاً وَ عِشْرِينَ سَنَةً
And he-asws took the cup to drink, and the cup went on to hit his-asws teeth, and his-asws hands were shaking. So Saqeyl grabbed the cup from his-asws, and he-asws passed away from its time, may Allah-azwj Send Salawaat upon him-asws, and he-asws was buried in his-asws house at Surmanray to the side of his-asws father-asws, and went to the Benevolence of Allah-azwj, Majestic is His-azwj Majesty, and his-asws lifespan had completed twenty-nine (29) years.
قَالَ وَ قَالَ لِيَ ابْنُ عَبَّادٍ فِي هَذَا الْحَدِيثِ قَدِمَتْ أُمُّ أَبِي مُحَمَّدٍ ع مِنَ الْمَدِينَةِ وَ اسْمُهَا حديث حِينَ اتَّصَلَ بِهَا الْخَبَرُ إِلَى سُرَّمَنْرَأَى فَكَانَتْ لَهَا أَقَاصِيصُ يَطُولُ شَرْحُهَا مَعَ أَخِيهِ جَعْفَرٍ مِنْ مُطَالَبَتِهِ إِيَّاهَا بِمِيرَاثِهِ وَ سِعَايَتِهِ بِهَا إِلَى السُّلْطَانِ
He (the narrator) said, ‘And Ibn Abbad said to me regarding this Hadeeth, ‘The mother-as of Abu Muhammad-asws arrived from Al-Medina, and her-as name is ‘Hadees’, when the new arrived to her at Surmanray. The stories came up for her-as, their explanation is lengthy, with his-asws brother Ja’far, from his demanding her-as of his-asws inheritance and his striving with it to the Sultan.
وَ كَشْفِ مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِسَتْرِهِ وَ ادَّعَتْ عِنْدَ ذَلِكَ صَقِيلُ أَنَّهَا حَامِلٌ فَحُمِلَتْ إِلَى دَارِ الْمُعْتَمِدِ فَجَعَلْنَ نِسَاءُ الْمُعْتَمِدِ وَ خَدَمُهُ وَ نِسَاءُ الْمُوَفَّقِ وَ خَدَمُهُ وَ نِسَاءُ الْقَاضِي ابْنِ أَبِي الشَّوَارِبِ يَتَعَاهَدْنَ أَمْرَهَا فِي كُلِّ وَقْتٍ وَ يُرَاعُونَهُ إِلَى أَنْ دَهِمَهُمْ أَمْرُ الصَّفَّارِ وَ مَوْتُ عُبَيْدِ اللَّهِ بْنِ يَحْيَى بْنِ خَاقَانَ بَغْتَةً وَ خُرُوجُهُمْ عَنْ سُرَّمَنْرَأَى وَ أَمْرُ صَاحِبِ الزِّنْجِ بِالْبَصْرَةِ وَ غَيْرُ ذَلِكَ فَشَغَلَهُمْ عَنْهَا.
And it was uncovered what Allah-azwj Mighty and Majestic had Commanded with concealing it, and during that Saqeyl claimed that she was pregnant. So she was carried to the house of Al-Mu’tamid (caliph), and the womenfolk of Al-Mu’tamid, and his servants, and women of Al-Muwaffaq, and his servants, and women of the judge Ibn Abu Al-Shawarib went on to know her matter during every time, and taking care of it, until such time as they were raided by the matter of Al-Saffar (the rebel against the Abbasids), and the sudden death of Ubeydullah Bin Yahya Bin Yahya Bin Khaqan, and their expulsion from Surmanray, and the matter of the master of Al-Zanj (rebelling) at Al-Basra, and other than that. So they were pre-occupied from her’’.[142]
5- ك، إكمال الدين قَالَ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدِ بْنِ حُبَابٍ حَدَّثَنَا أَبُو الْأَدْيَانِ قَالَ: كُنْتُ أَخْدُمُ الْحَسَنَ بْنَ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ أَحْمِلُ كُتُبَهُ إِلَى الْأَمْصَارِ فَدَخَلْتُ إِلَيْهِ فِي عِلَّتِهِ الَّتِي تُوُفِّيَ فِيهَا صَلَوَاتُ اللَّهِ عَلَيْهِ
(The book) ‘Ikmal Al Deen’ – Abu Al-Hassan Ali Bin Muhammad Bin Hubab said, ‘It is narrated to us by Abu Al Adyan who said,
‘I used to serve Al-Hassan-asws Bin Ali-asws Bin Muhammad-asws Bin Ali-asws Bin Musa-asws Bin Ja’far-asws Bin Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws and carried his-asws letters to the cities. I entered to see him-asws during his-asws illness in which he-asws, may the Salawaat of Allah-azwj be upon him-asws, expired in.
فَكَتَبَ مَعِي كُتُباً وَ قَالَ تَمْضِي بِهَا إِلَى الْمَدَائِنِ فَإِنَّكَ سَتَغِيبُ خَمْسَةَ عَشَرَ يَوْماً فَتَدْخُلُ إِلَى سُرَّمَنْرَأَى يَوْمَ الْخَامِسَ عَشَرَ وَ تَسْمَعُ الْوَاعِيَةَ فِي دَارِي وَ تَجِدُنِي عَلَى الْمُغْتَسَلِ
He-asws wrote letters with me and said: ‘Go with these to Al-Madain. You will be absent for fifteen days. You shall enter Surmanray on the fifteenth day, and you shall hear the cry of death in my-asws house, and you will find me-asws to be upon the washing table’.
قَالَ أَبُو الْأَدْيَانِ فَقُلْتُ يَا سَيِّدِي فَإِذَا كَانَ ذَلِكَ فَمَنْ قَالَ مَنْ طَالَبَكَ بِجَوَابَاتِ كُتُبِي فَهُوَ الْقَائِمُ بَعْدِي فَقُلْتُ زِدْنِي
Abu Al-Adyan said, ‘I said, ‘O my Master-asws! When that happens, so who (will be after you-asws)?’ He-asws said: ‘The one who demands the answers to my-asws letters, so heajtf is Al-Qaim-asws after me-asws’. I said, ‘Increase for me’.
فَقَالَ مَنْ يُصَلِّي عَلَيَّ فَهُوَ الْقَائِمُ بَعْدِي فَقُلْتُ زِدْنِي
He-asws said: ‘The one who prays Salat upon me-asws, so he-asws is Al-Qaim-asws after me-asws’. I said, ‘Increase for me’.
فَقَالَ مَنْ أَخْبَرَ بِمَا فِي الْهِمْيَانِ فَهُوَ الْقَائِمُ بَعْدِي
He-asws said: ‘The one who informs with regarding the money purse, so heajtf is Al-Qaimajtf after me-asws’.
ثُمَّ مَنَعَتْنِي هَيْبَتُهُ أَنْ أَسْأَلَهُ مَا فِي الْهِمْيَانِ وَ خَرَجْتُ بِالْكُتُبِ إِلَى الْمَدَائِنِ وَ أَخَذْتُ جَوَابَاتِهَا وَ دَخَلْتُ سُرَّمَنْرَأَى يَوْمَ الْخَامِسَ عَشَرَ كَمَا قَالَ لِي ع فَإِذَا أَنَا بِالْوَاعِيَةِ فِي دَارِهِ وَ إِذَا أَنَا بِجَعْفَرِ بْنِ عَلِيٍّ أَخِيهِ بِبَابِ الدَّارِ وَ الشِّيعَةُ حَوْلَهُ يُعَزُّونَهُ وَ يُهَنِّئُونَهُ
Then his-asws awe prevented me from asking him-asws what is in Al-Heyman, and I went out with the letters to Al-Madain, and I took their answers that entered Surmanray on the fifteenth day, just as he-asws had said to me, and there I was with the screams of death in his-asws house, and there I was with his-asws brother Ja’far son of Ali-asws at the door, and the Shias were around him, consoling him and congratulating him.
فَقُلْتُ فِي نَفْسِي إِنْ يَكُنْ هَذَا الْإِمَامَ فَقَدْ حَالَتِ الْإِمَامَةُ لِأَنِّي كُنْتُ أَعْرِفُهُ بِشُرْبِ النَّبِيذِ وَ يُقَامِرُ فِي الْجَوْسَقِ وَ يَلْعَبُ بِالطُّنْبُورِ فَتَقَدَّمْتُ فَعَزَّيْتُ وَ هَنَّيْتُ فَلَمْ يَسْأَلْنِي عَنْ شَيْءٍ
I said within myself, ‘If this one happens to be the Imam-asws, then the Imamate has been transformed, because I used to know him with drinking the Nabeez (intoxicating drink), and gambling in Al-Jowsaq, and playing with the lute. I went ahead and consoled and congratulated, but he did not ask me about anything.
ثُمَّ خَرَجَ عَقِيدٌ فَقَالَ يَا سَيِّدِي قَدْ كُفِّنَ أَخُوكَ فَقُمْ لِلصَّلَاةِ عَلَيْهِ فَدَخَلَ جَعْفَرُ بْنُ عَلِيٍّ وَ الشِّيعَةُ مِنْ حَوْلِهِ يَقْدُمُهُمُ السَّمَّانُ وَ الْحَسَنُ بْنُ عَلِيٍّ قَتِيلُ الْمُعْتَصِمِ الْمَعْرُوفُ بِسَلَمَةَ
The Aqeed came out and said, ‘O my Master! Your brother-asws has been shrouded, so stand for the Salat upon him. Ja’far son of Ali-asws entered, and the Shias were around him. Al-Samman was at their forefront, and Al-Hassan-asws Bin Ali-asws was killed by Al-Mu’tasim, well-known as ‘Salamat’.
فَلَمَّا صِرْنَا بِالدَّارِ إِذَا نَحْنُ بِالْحَسَنِ بْنِ عَلِيٍّ ع عَلَى نَعْشِهِ مُكَفَّناً فَتَقَدَّمَ جَعْفَرُ بْنُ عَلِيٍّ لِيُصَلِّيَ عَلَى أَخِيهِ فَلَمَّا هَمَّ بِالتَّكْبِيرِ خَرَجَ صَبِيٌّ بِوَجْهِهِ سُمْرَةٌ بِشَعْرِهِ قَطَطٌ بِأَسْنَانِهِ تَفْلِيجٌ فَجَبَذَ رِدَاءَ جَعْفَرِ بْنِ عَلِيٍّ وَ قَالَ تَأَخَّرْ يَا عَمِّ فَأَنَا أَحَقُّ بِالصَّلَاةِ عَلَى أَبِي
When we came to be in the room, we were with Al-Hassan-asws Bin Ali-asws upon his-asws bier, enshrouded. Ja’far son of Ali-asws went ahead to pray Salat upon his brother-asws. When he thought with exclaiming the Takbeer, a boy emerged with a tanned (brown) face, with cat-like hair, separate teeth. He-asws pulled the robe of Ja’far son of Ali-asws and said: ‘Stay back, O uncle, for Iajtf am more rightful with the Salat upon myajtf father-asws!’
فَتَأَخَّرَ جَعْفَرٌ وَ قَدِ ارْبَدَّ وَجْهُهُ فَتَقَدَّمَ الصَّبِيُّ فَصَلَّى عَلَيْهِ وَ دُفِنَ إِلَى جَانِبِ قَبْرِ أَبِيهِ ثُمَّ قَالَ يَا بَصْرِيُّ هَاتِ جَوَابَاتِ الْكُتُبِ الَّتِي مَعَكَ فَدَفَعْتُهَا إِلَيْهِ وَ قُلْتُ فِي نَفْسِي هَذِهِ اثْنَتَانِ بَقِيَ الْهِمْيَانُ
Ja’far stayed back, and his face had darkened. The boy proceeded and prayed Salat upon him-asws, and he-asws was buried to the side of the grave of his-asws father-asws. Then heajtf said: ‘O Basry! Give the answers to the letters which are with you’. I handed these to himajtf and said within myself, ‘These are two. The money purse remains’.
ثُمَّ خَرَجْتُ إِلَى جَعْفَرِ بْنِ عَلِيٍّ وَ هُوَ يَزْفِرُ فَقَالَ لَهُ حَاجِزٌ الْوَشَّاءُ يَا سَيِّدِي مَنِ الصَّبِيُّ لِيُقِيمَ عَلَيْهِ الْحُجَّةَ فَقَالَ وَ اللَّهِ مَا رَأَيْتُ قَطُّ وَ لَا عَرَفْتُهُ
Then I went out to Ja’far son of Ali-asws and he was exhaling (sighing). Jabir Al-Washa said to him, ‘O my master! Who is the boy for the argument to stand against himajtf?’ He said, ‘By Allah-azwj! I have not seen himajtf at all, nor do I know himajtf’.
فَنَحْنُ جُلُوسٌ إِذْ قَدِمَ نَفَرٌ مِنْ قُمَّ فَسَأَلُوا عَنِ الْحَسَنِ بْنِ عَلِيٍّ فَعَرَفُوا مَوْتَهُ فَقَالُوا فَمَنْ فَأَشَارَ النَّاسُ إِلَى جَعْفَرِ بْنِ عَلِيٍّ فَسَلَّمُوا عَلَيْهِ وَ عَزَّوْهُ وَ هَنَّئُوهُ وَ قَالُوا مَعَنَا كُتُبٌ وَ مَالٌ فَتَقُولُ مِمَّنِ الْكُتُبُ وَ كَمِ الْمَالُ فَقَامَ يَنْفُضُ أَثْوَابَهُ وَ يَقُولُ يُرِيدُونَ مِنَّا أَنْ نَعْلَمَ الْغَيْبَ
We were seated when a number of persons arrived from Qum. They asked about Hassan-asws Bin Ali-asws. They were let known with his-asws death. They said, ‘So who (is next)?’ The people indicated to Ja’far son of Ali-asws. They greeted unto him and consoled him, and congratulated him, and they said, ‘There are letters with us and some money. Can you tell who the letters are from and how much is the money?’ He stood up shaking his clothes and saying, ‘They are wanting from us that we should know the hidden matters?’
قَالَ فَخَرَجَ الْخَادِمُ فَقَالَ مَعَكُمْ كُتُبُ فُلَانٍ وَ فُلَانٍ وَ هِمْيَانٌ فِيهِ أَلْفُ دِينَارٍ عَشَرَةُ دَنَانِيرَ مِنْهَا مَطْلِيَّةٌ فَدَفَعُوا الْكُتُبَ وَ الْمَالَ وَ قَالُوا الَّذِي وَجَّهَ بِكَ لِأَجْلِ ذَلِكَ هُوَ الْإِمَامُ
He (the narrator) said, ‘The servant emerged and said, ‘With you are the letters of so and so, and so and so, and a money-purse of a thousand Dinars, ten Dinars from these are of obscure engraving’. Then handed over the letters and the money, and they said, ‘The one who had sent you for that reason, heajtf is the Imam-asws!’
فَدَخَلَ جَعْفَرُ بْنُ عَلِيٍّ عَلَى الْمُعْتَمِدِ وَ كَشَفَ لَهُ ذَلِكَ فَوَجَّهَ الْمُعْتَمِدُ خَدَمَهُ فَقَبَضُوا عَلَى صَقِيلَ الْجَارِيَةِ وَ طَالَبُوهَا بِالصَّبِيِّ فَأَنْكَرَتْهُ وَ ادَّعَتْ حَمْلًا بِهَا لِتُغَطِّيَ عَلَى حَالِ الصَّبِيِّ
Ja’far son of Ali-asws entered to see Al-Mu’tamid (caliph) and disclosed that to him. Al-Mu’tamid sent his servants to arrest Saqeyl the slave girl and demanded her of the boy. She denied himajtf and she claimed there was a pregnancy with her in order to cover up the state of the boy.
فَسُلِّمَتْ إِلَى ابْنِ أَبِي الشَّوَارِبِ الْقَاضِي وَ بَغَتَهُمْ مَوْتُ عُبَيْدِ اللَّهِ بْنِ يَحْيَى بْنِ خَاقَانَ فُجَاءَةً وَ خُرُوجُ صَاحِبِ الزِّنْجِ بِالْبَصْرَةِ فَشُغِلُوا بِذَلِكَ عَنِ الْجَارِيَةِ فَخَرَجَتْ عَنْ أَيْدِيهِمْ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ لا شَرِيكَ لَهُ.
She was submitted to Ibn Abu Al-Shawarib the judge, and the sudden death of Ubeydullah Bin Yahya Bin Khaqan took them by surprise, and the rebellion of the master of Al-Zinj at Al-basra. They pre-occupied with that away from the slave girl, and she came out from their hands, and the Praise is for Allah-azwj, Lord-azwj of the worlds. There is no associate for Him-azwj’’.[143]
6- شا، الإرشاد مَرِضَ أَبُو مُحَمَّدٍ الْحَسَنُ فِي أَوَّلِ شَهْرِ رَبِيعٍ الْأَوَّلِ سَنَةَ سِتِّينَ وَ مَاتَ فِي يَوْمِ الْجُمُعَةِ لِثَمَانٍ خَلَوْنَ مِنْ هَذَا الشَّهْرِ فِي السَّنَةِ الْمَذْكُورَةِ وَ لَهُ يَوْمَ وَفَاتِهِ ثَمَانٌ وَ عِشْرُونَ سَنَةً فَدُفِنَ فِي الْبَيْتِ الَّذِي دُفِنَ أَبُوهُ مِنْ دَارِهِمَا بِسُرَّ مَنْ رَأَى
(The book) ‘Al Irshad’ –
‘Abu Muhammad Al-Hassan-asws fell ill in the beginning of the month of Rabbi Al-Awwal in the year (two hundred) and sixty (260), and he-asws died during the day of Friday on the eighth (day) vacant from this month in the mentioned year, and on the day of his-asws expiry there were twenty-eight years for him. He-asws was buried in the house in which his-asws father-asws had been buried from his-asws house at Surmanray.
وَ خَلَّفَ ابْنَهُ الْمُنْتَظَرَ لِدَوْلَةِ الْحَقِّ وَ كَانَ قَدْ أَخْفَى مَوْلِدَهُ وَ سَتَرَ أَمْرَهُ لِصُعُوبَةِ الْوَقْتِ وَ شِدَّةِ طَلَبِ سُلْطَانِ الزَّمَانِ لَهُ وَ اجْتِهَادِهِ فِي الْبَحْثِ عَنْ أَمْرِهِ لِمَا شَاعَ مِنْ مَذْهَبِ الشِّيعَةِ الْإِمَامِيَّةِ فِيهِ وَ عُرِفَ مِنِ انْتِظَارِهِمْ لَهُ
And he-asws left behind his-asws sonajtf the awaited one for the government of truth, and heajtf was of the most hidden of births, and hisajtf affair was concealed due to the difficulty of the times, and the severity of the seeking for him-asws by the Sultan of the era, and his struggling in searching for his-asws affair, due to what had been widespread of the doctrine of the Imamite Shias regarding him, and he had known of their waiting for himajtf.
فَلَمْ يُظْهِرْ وَلَدَهُ ع فِي حَيَاتِهِ وَ لَا عَرَفَهُ الْجُمْهُورُ بَعْدَ وَفَاتِهِ وَ تَوَلَّى جَعْفَرُ بْنُ عَلِيٍّ أَخُو أَبِي مُحَمَّدٍ ع أَخْذَ تَرِكَتِهِ وَ سَعَى فِي حَبْسِ جَوَارِي أَبِي مُحَمَّدٍ ع وَ اعْتِقَالِ حَلَائِلِهِ وَ شَنَّعَ عَلَى أَصْحَابِهِ بِانْتِظَارِهِمْ وَلَدَهُ وَ قَطْعِهِمْ بِوُجُودِهِ وَ الْقَوْلِ بِإِمَامَتِهِ وَ أَغْرَى بِالْقَوْمِ حَتَّى أَخَافَهُمْ وَ شَدَّدَهُمْ
So hisajtf being blessed (to his-asws parents-asws) was not revealed during his-asws life nor did the community know himajtf after hisajtf being blessed (to his-asws parents-asws), and Ja’far, brother of Abu Muhammad-asws, took charge of taking his-asws estate and stive in imprisoning the slave girls of Abu Muhammad-asws and arresting his-asws wives, and reviled upon his-asws companions due to their awaiting and their cutting off (from others) with hisajtf existence, and the word with hisajtf Imamate, and he provoked the people until he frightened them and was severe to them.
وَ جَرَى عَلَى مُخَلَّفِي أَبِي الْحَسَنِ ع بِسَبَبِ ذَلِكَ كُلَّ عَظِيمَةٍ مِنِ اعْتِقَالٍ وَ حَبْسٍ وَ تَهْدِيدٍ وَ تَصْغِيرٍ وَ اسْتِخْفَافٍ وَ ذُلٍّ وَ لَمْ يَظْفَرِ السُّلْطَانُ مِنْهُمْ بِطَائِلٍ
And there flowed upon the ones left behind by Abu Al-Hassan-asws, due to the cause of that, every grievousness, from being arrested, and imprisoned, and threatened, and belittled, and taken lightly, and humiliation, and the Sultan could not gain from them with anything.
وَ حَازَ جَعْفَرٌ ظَاهِرَ تَرِكَةِ أَبِي مُحَمَّدٍ ع وَ اجْتَهَدَ فِي الْقِيَامِ عَلَى الشِّيعَةِ مَقَامَهُ فَلَمْ يَقْبَلْ أَحَدٌ مِنْهُمْ ذَلِكَ وَ لَا اعْتَقَدُوهُ فِيهِ فَصَارَ إِلَى سُلْطَانِ الْوَقْتِ يَلْتَمِسُ مَرْتَبَةَ أَخِيهِ وَ بَذَلَ مَالًا جَلِيلًا وَ تَقَرَّبَ بِكُلِّ مَا ظَنَّ أَنَّهُ يَتَقَرَّبُ بِهِ فَلَمْ يَنْتَفِعْ بِشَيْءٍ مِنْ ذَلِكَ.
And Ja’far apparently acquired the inheritance of Abu Muhammad-asws, and he struggled in the standing upon the Shias in his-asws place, but not one of them accepted that nor did they believe in him regarding it. So he came to the Sultan of the time seeking the rank of his brother-asws, and he spent plenty of wealth, and drew closer with everyone what he thought that he would draw closer with him, but he did not benefit with anything from that’’.[144]
7- نص، كفاية الأثر عَلِيُّ بْنُ مُحَمَّدٍ الدَّقَّاقُ عَنِ الْعَطَّارِ عَنْ أَبِيهِ عَنِ الْفَزَارِيِّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْمَدَائِنِيِّ عَنْ أَبِي غَانِمٍ قَالَ سَمِعْتُ أَبَا مُحَمَّدٍ ع يَقُولُ فِي سَنَةِ مِائَتَيْنِ وَ سِتِّينَ تَفْتَرِقُ شِيعَتِي وَ فِيهَا قُبِضَ أَبُو مُحَمَّدٍ ع وَ تَفَرَّقَتْ شِيعَتُهُ وَ أَنْصَارُهُ فَمِنْهُمْ مَنِ انْتَهَى إِلَى جَعْفَرٍ وَ مِنْهُمْ مَنْ أَتَاهُ وَ شَكَّ وَ مِنْهُمْ مَنْ وَقَفَ عَلَى الْحَيْرَةِ وَ مِنْهُمْ مَنْ ثَبَتَ عَلَى دِينِهِ بِتَوْفِيقِ اللَّهِ عَزَّ وَ جَلَ.
(The book) ‘Kifayat Al Aser – Ali Bin Muhammad Al Daqqaq, from Al Attar, from his father, from Al Fazary, from Muhammad Bin Ahmad Al Madainy, from Abu Ghanim who said,
‘I heard Abu Muhammad-asws saying: ‘In the year two hundred and sixty (260), my-asws Shias shall disperse!’ And during it, Abu Muhammad-asws passed away and his-asws Shias and his-asws helpers dispersed. From them was one who ended up to Ja’far, and from them was one who came to him and doubted, and from them was one who stopped upon the confusion, and from them was one who was steadfast upon his religion by the Inclination of Allah-azwj Mighty and Majestic’’.[145]
8- مصبا، المصباحين فِي أَوَّلِ يَوْمٍ مِنْ رَبِيعٍ الْأَوَّلِ كَانَتْ وَفَاةُ أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ الْعَسْكَرِيِّ ع وَ مَصِيرُ الْأَمْرِ إِلَى الْقَائِمِ بِالْحَقِّ ع.
(The book) ‘Al Misbaheen’ –
‘In the first day of Rabbi Al-Awwal happened the expiry of Abu Muhammad Al-Hassan-asws Bin Al-Al-Askari-asws, and the command came to Al-Qaim Al-Haqajtf (The one standing with the truth)’’.[146]
9- قل، إقبال الأعمال ذَكَرَ الشَّيْخُ الثِّقَةُ مُحَمَّدُ بْنُ جَرِيرٍ الطَّبَرِيُّ الْإِمَامِيُّ فِي كِتَابِ التَّعْرِيفِ وَ مُحَمَّدُ بْنُ هَارُونَ التَّلَّعُكْبَرِيُّ وَ حُسَيْنُ بْنُ حَمْدَانَ الْخَطِيبُ وَ الْمُفِيدُ فِي كِتَابِ مَوْلِدِ النَّبِيِّ وَ الْأَوْصِيَاءِ وَ الشَّيْخُ فِي التَّهْذِيبِ وَ حُسَيْنُ بْنِ خُزَيْمَةَ وَ نَصْرُ بْنُ عَلِيٍّ الْجَهْضَمِيُّ فِي كِتَابِ الْمَوَالِيدِ وَ كَذَلِكَ الْخَشَّابُ فِي كِتَابِ الْمَوَالِيدِ وَ ابْنُ شَهْرَآشُوبَ فِي كِتَابِ الْمَوَالِيدِ أَنَّ وَفَاةَ مَوْلَانَا الْحَسَنِ الْعَسْكَرِيِّ ع كَانَتْ لِثَمَانِ لَيَالٍ خَلَوْنَ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ.
(The book) ‘Iqbal Al Amaal’ – It is mentioned by the trusted Sheykh Muhammad Bin Jareer Al Tabari ‘Al Imamiyun Fi Kitab Al Ta’reef’, and Muhammad Bin Haroun Al Tal’ukbari, and Husayn Bin Hamdan Al Khateeb, and Al Mufeed in ‘Kitab Mowlid Al Nabi Wa Al Awsiya’, and the Sheykh in ‘Al Tahzeeb’, and Husayn Bin Khuzeyman, and Nasr Bin Ali Al Jahzamy in ‘Kitab Al Mawaleed’, and like that Al Khashab in ‘Kitab Al Mawaleed’, and Ibn Shehr Ashub in ‘Kitab Al Mawaleed’ –
‘The expiry of our Master-asws Al-Hassan Al-Askari-asws happened on the eighth night vacant from the month of Rabbi Al-Awwal’’.[147]
10- الدُّرُوسُ، قُبِضَ ع بِسُرَّ مَنْ رَأَى يَوْمَ الْأَحَدِ
Al Durous –
‘He-asws passed away in Surmanray on the day of Monday’.
وَ قَالَ الْمُفِيدُ يَوْمَ الْجُمُعَةِ ثَامِنَ شَهْرِ رَبِيعٍ الْأَوَّلِ سَنَةَ سِتِّينَ وَ مِائَتَيْنِ.
And Al Mufeed said, ‘On the day of Friday the eight of the month of Rabbi Al-Awwal in the year two hundred and sixty’’.[148]
11- كا، الكافي قُبِضَ ع يَوْمَ الْجُمُعَةِ لِثَمَانِ لَيَالٍ خَلَوْنَ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ سَنَةَ سِتِّينَ وَ مِائَتَيْنِ وَ هُوَ ابْنُ ثَمَانٍ وَ عِشْرِينَ سَنَةً وَ دُفِنَ فِي دَارِهِ فِي الْبَيْتِ الَّذِي دُفِنَ فِيهِ أَبُوهُ ع بِسُرَّ مَنْ رَأَى.
(The book) ‘Al Kafi’ –
‘He-asws passed away on the day of Friday on the eighth night vacant from the month of Rabbi Al-Awwal of the year two hundred and sixty, and he-asws was twenty-eight years old, and was buried in his-asws house in the room in which his-asws father-asws had been buried at Surmanray’’.[149]
12- ضه، رَوْضَةُ الْوَاعِظِينَ مِثْلَهُ وَ قَالَ وَ كَانَتْ مُدَّةُ خِلَافَتِهِ سِتَّ سِنِينَ وَ مَرِضَ فِي أَوَّلِ شَهْرِ رَبِيعٍ الْأَوَّلِ وَ تُوُفِّيَ يَوْمَ الْجُمُعَةِ.
(The book) ‘Rowzat Al Waizeen’ –
‘Similar to it, and he said, ‘And the period of his-asws caliphate (Imamate) was of six years, and he-asws fell ill in the beginning of the month of Rabbi Al-Awwal and expired on the day of Friday’’.[150]
13- كف، المصباح للكفعمي تُوُفِّيَ ع فِي أَوَّلِ يَوْمٍ مِنْ رَبِيعٍ الْأَوَّلِ وَ قَالَ فِي مَوْضِعٍ آخَرَ فِي يَوْمِ الْجُمُعَةِ ثَامِنَهُ سَمَّهُ الْمُعْتَمِدُ.
(The book) ‘Al Misbah Al Kaf’amy’ –
‘He-asws expired during the first day of Rabbi Al-Awwal’. And he said in another place, ‘At the end, during the day of Friday of its eighth. Al-Mu’tamid (caliph) poisoned him-asws’’.[151]
14- عُيُونُ الْمُعْجِزَاتِ، عَنْ أَحْمَدَ بْنِ إِسْحَاقَ بْنِ مَصْقَلَةَ قَالَ: دَخَلْتُ عَلَى أَبِي مُحَمَّدٍ ع فَقَالَ لِي يَا أَحْمَدُ مَا كَانَ حَالُكُمْ فِيمَا كَانَ النَّاسُ فِيهِ مِنَ الشَّكِ وَ الِارْتِيَابِ
(The book) ‘Uyoon Al Mojizaat’ – From Ahmad Bin Is’haq Bin Masqalah who said,
‘I entered to see Abu Muhammad-asws. He-asws said to me: ‘O Ahmad! What would your state be regarding what doubts and suspicions the people would be in?’
قُلْتُ لَمَّا وَرَدَ الْكِتَابُ بِخَبَرِ مَوْلِدِ سَيِّدِنَا ع لَمْ يَبْقَ مِنَّا رَجُلٌ وَ لَا امْرَأَةٌ وَ لَا غُلَامٌ بَلَغَ الْفَهْمَ إِلَّا قَالَ بِالْحَقِّ
I said, ‘When the news of our Masterajtf being arrived came, there did not remain any man from us nor any woman nor any boy who had reached the understanding, except he said (believed) with the truth’.
قَالَ ع أَ مَا عَلِمْتُمْ أَنَّ الْأَرْضَ لَا تَخْلُو مِنْ حُجَّةِ اللَّهِ تَعَالَى ثُمَّ أَمَرَ أَبُو مُحَمَّدٍ ع وَالِدَتَهُ بِالْحَجِّ فِي سَنَةِ تِسْعٍ وَ خَمْسِينَ وَ مِائَتَيْنِ وَ عَرَفَهَا مَا يَنَالُهُ فِي سَنَةِ سِتِّينَ
He-asws said: ‘Don’t you know that the earth cannot be vacant from a Divine Authority of Allah-azwj the Exalted?’ Then Abu Muhammad-asws instructed his-asws mother-as with going to Hajj in the year two hundred and fifty-nine and let her-as know what he-asws would be facing in the year (two hundred) and sixty.
ثُمَّ سَلَّمَ الِاسْمَ الْأَعْظَمَ وَ الْمَوَارِيثَ وَ السِّلَاحَ إِلَى الْقَائِمِ الصَّاحِبِ ع وَ خَرَجَتْ أُمُّ أَبِي مُحَمَّدٍ إِلَى مَكَّةَ وَ قُبِضَ ع فِي شَهْرِ رَبِيعٍ الْآخِرِ سَنَةَ سِتِّينَ وَ مِائَتَيْنِ وَ دُفِنَ بِسُرَّ مَنْ رَأَى إِلَى جَانِبِ أَبِيهِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا وَ كَانَ مِنْ مَوْلِدِهِ إِلَى وَقْتِ مُضِيِّهِ تِسْعٌ وَ عِشْرُونَ سَنَةً.
Then he-asws submitted the Magnificent Name and the inheritances and the weapon to Al-Qaimajtf the Masterajtf, and the mother-as of Abu Muhammad-asws went out to Makkah, and he-asws passed away during the month of Rabbi Al-Akhar of the year two hundred and sixty and was buried at Surmanray to the side of his father-asws, may the Salawaat of Allah-azwj be upon them-asws both, and from his-asws being blessed (to his-asws parents-asws) up to the time of his-asws passing away were twenty-nine years’’.[152]
15- مُرُوجُ الذَّهَبِ، فِي سَنَةِ سِتِّينَ وَ مِائَتَيْنِ قُبِضَ أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ عَلِيٍّ ع فِي خِلَافَةِ الْمُعْتَمِدِ وَ هُوَ ابْنُ تِسْعٍ وَ عِشْرِينَ سَنَةً وَ هُوَ أَبُو الْمَهْدِيِّ الْمُنْتَظَرِ وَ الْإِمَامِ الثَّانِي عَشَرَ عِنْدَ الْقَطْعِيَّةِ مِنَ الْإِمَامِيَّةِ وَ هُمْ جُمْهُورُ الشِّيعَةِ وَ قَدْ تَنَازَعَ هَؤُلَاءِ فِي الْمُنْتَظَرِ مِنْ آلِ مُحَمَّدٍ بَعْدَ وَفَاةِ الْحَسَنِ بْنِ عَلِيٍّ ع وَ افْتَرَقُوا عَلَى عِشْرِينَ فِرْقَةً.
(The book) ‘Murooj Al Zahab’ –
‘In the year two hundred and sixty, Abu Muhammad Al-Hassan-asws Bin Ali-asws passed away during the caliphate of Al-Mu’tamid, and he-asws was twenty-nine years old, and he-asws is father-asws of Al-Mahdi-asws the awaited, and the twelfth Imamajtf and at the cutting off by the Imamites (from others) and they are most of the Shias, and they had contended regarding the awaited one from the Progeny-asws of Muhammad-saww, after the expiry of Al-Hassan-asws Bin Ali-asws, and they divided into twenty sects’’.[153]
افترق الناس بعد وفاة أبى محمّد العسكريّ عليه السلام الى فرق.
Note: The people divided, after the expiry of Abu Muhammad Al-Askari-asws, the greeting be upon him-asws, into sects.
فرقة أنكرت وفاته، و وقفت عليه، و ادعت انه القائم المنتظر.
A sect denied his-asws death and stopped upon it and claimed that he-asws is the awaited Al-Qaim-asws.
فرقة اعترفت بموته، و زعمت أنّه عاش من جديد، فهو الامام المنتظر.
A sect acknowledged with his-asws death and claimed that he-asws lived anew, so he-asws is the awaited Imam-asws.
فرقة قالت بانقطاع الإمامة من آل محمد« ص» بعده عليه السلام.
A sect said (believed) in the termination of the Imamate from the Progeny-asws of Muhammad-saww.
فرقة ساقت الإمامة الى أخيه جعفر بوصية من قبل ابيهما على الهادى عليهما السلام.
A sect dropped the Imamate to his-asws brother Ja’far by the bequest from the direction of their father-asws upon Al-Hady-asws.
فرقة قالت بامامة جعفر لكنه بوصية من قبل أخيه أبى محمّد العسكريّ عليه السلام.
A sect said (believed) in the Imamate of Ja’far-asws due to the bequest from the direction of his brother-asws Abu Muhammad Al-Askari-asws, may the greetings be upon him-asws.
فرقة قالت بامامة ولده عليّ بن الحسن العسكريّ و أنّه القائم المنتظر، و الاختلاف بينهم و بين القطعية من الإماميّة بامامة المهدى المنتظر م ح م د لفظى.
A sect said (believed) in the Imamate of his-asws son Ali son of Al-Hassan Al-Askari-asws, and he is the awaited Al-Qaim-asws, and the differing between them and the ones cutting off from the Imamites with the Imamate of Al-Mahdi-asws the awaited is MHMD, is in wording.
فرقة أنكرت امامة الحسن عليه السلام- لاجل أن الامام لا يكون الا عن عقب، و هو عليه السلام لم يظهر له ولد حتّى يكون اماما صامتا في حياة أبيه- و ادعت أن أخاه محمّد بن على أوصى الى غلام لابيه اسمه نفيس أن يدفع الكتب و السلاح الى جعفر بن على بعد موت أبيه عليّ عليه السلام و أن هذا الامر عن تفاهم مع أبيه عليّ عليه السلام فجعفر هو الامام بعد أبيه.
A sect denied the Imamate of Al-Hassan-asws due to the reason that the Imam-asws cannot happen to be except from a posterity, and he-asws did not reveal any son being for him-asws, until he-asws could be a silent one during the lifetime of his-asws father-asws, and claimed that his-asws brother Muhammad son of Ali-asws had bequeathed to slave of his father, his name is Nafees, and handed the books and the weapon to Ja’far son of Ali-asws after the death of his father-asws Ali-asws, and that this matter is from an understanding with his father-asws Ali-asws. Thus Ja’far, he is the Imam after his father-asws.
فرقة ارتبك الامر عليهم فلم يدروا ان الإمامة بعد أبى محمّد عليه السلام في صلبه أم ترجع الى أخيه جعفر و أولاده فتوقفت الى غير ذلك من الفرق، و قد فصل المؤلّف قدس سره القول في ذلك نقلا عن الفصول المختارة في ج 37 من تاريخ أمير المؤمنين ص 20- 28، فراجع.
A sect, the matter was confused upon them, so they did not know that the Imamate after Abu Muhammad-asws was in his-asws Sulb, or they should refer to his-asws brother Ja’far and his children. So they stood upon other than that from the sects, and the compiler (Majlisi) has detailed the word regarding that, transmitting from the selected chapters in Vol 37 from the history of Amir Al-Momineen-asws, Pages 20 – 28, so refer.
[1] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 1
[2] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 2
[3] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 3
[4] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 4
[5] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 5
[6] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 6
[7] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 7
[8] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 8
[9] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 9
[10] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 10
[11] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 11
[12] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 12
[13] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 13
[14] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 14
[15] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 15
[16] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 16
[17] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 17
[18] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 18
[19] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 19
[20] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 20
[21] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 21
[22] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 22
[23] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 23
[24] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 24
[25] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 25
[26] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 26
[27] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 27
[28] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 28
[29] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 29
[30] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 30
[31] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 31
[32] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 32
[33] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 33
[34] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 34
[35] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 35
[36] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 36
[37] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 37
[38] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 38
[39] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 39
[40] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 40
[41] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 41
[42] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 42
[43] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 43
[44] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 44
[45] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 45
[46] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 46
[47] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 47
[48] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 48
[49] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 49
[50] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 50
[51] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 51
[52] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 52
[53] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 53
[54] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 54
[55] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 55
[56] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 56
[57] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 57
[58] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 58
[59] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 59
[60] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 60 a
[61] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 60 b
[62] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 60 c
[63] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 60 d
[64] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 60 e
[65] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 60 f
[66] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 60 g
[67] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 60 h
[68] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 60 i
[69] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 61
[70] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 61
[71] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 62 a
[72] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 62 b
[73] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 62 c
[74] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 62 d
[75] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 62 e
[76] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 63 a
[77] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 63 b
[78] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 63 c
[79] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 63 d
[80] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 64
[81] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 65 a
[82] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 65 b
[83] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 65 c
[84] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 65 d
[85] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 66 a
[86] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 66 b
[87] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 67
[88] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 68
[89] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 69 a
[90] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 69 b
[91] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 69 c
[92] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 69 d
[93] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 70 a
[94] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 70 b
[95] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 71
[96] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 72 a
[97] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 72 b
[98] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 72 c
[99] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 72 d
[100] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 72 e
[101] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 72 f
[102] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 73 a
[103] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 73 b
[104] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 74
[105] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 75
[106] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 76
[107] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 77
[108] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 78
[109] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 79
[110] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 80 a
[111] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 80 b
[112] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 2 H 81
[113] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 1
[114] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 2
[115] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 3
[116] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 4
[117] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 5
[118] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 6
[119] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 7
[120] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 8
[121] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 9 a
[122] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 9 b
[123] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 10
[124] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 11 a
[125] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 11 b
[126] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 11 c
[127] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 11 d
[128] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 11 e
[129] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 11 f
[130] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 12
[131] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 13
[132] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 14 a
[133] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 14 b
[134] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 14 c
[135] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 15
[136] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 16
[137] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 3 H 17
[138] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 4 H 1
[139] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 4 H 2 a
[140] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 4 H 2 b
[141] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 4 H 3
[142] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 4 H 4
[143] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 4 H 5
[144] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 4 H 6
[145] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 4 H 7
[146] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 4 H 8
[147] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 4 H 9
[148] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 4 H 10
[149] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 4 H 11
[150] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 4 H 12
[151] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 4 H 13
[152] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 4 H 14
[153] Bihar Al-Anwaar – V 50, The book of History – Al Hassan Bin Ali-asws, Ch 4 H 15