Volume 51
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 15 ما ظهر من معجزاته صلوات الله عليه و فيه بعض أحواله و أحوال سفرائه
CHAPTER 15 – WHAT MIRACLES WERE REVEALED BY HIM-ajfj, MAY THE SALAWAAT OF ALLAH-azwj BE UPON HIM-ajfj, AND IN IT IS SOME OF HIS-ajfj SITUATIONS AND SITUATIONS OF HIS-ajfj AMBASSADORS.
1- غط، الغيبة للشيخ الطوسي جَمَاعَةٌ عَنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ بَابَوَيْهِ قَالَ حَدَّثَنِي جَمَاعَةٌ مِنْ أَهْلِ بَلَدِنَا الْمُقِيمِينَ كَانُوا بِبَغْدَادَ فِي السَّنَةِ الَّتِي خَرَجَتِ الْقَرَامِطَةُ عَلَى الْحَاجِّ وَ هِيَ سَنَةُ تَنَاثُرِ الْكَوَاكِبِ أَنَّ وَالِدِي رَضِيَ اللَّهُ عَنْهُ كَتَبَ إِلَى الشَّيْخِ أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ قَدَّسَ اللَّهُ رُوحَهُ يَسْتَأْذِنُ فِي الْخُرُوجِ إِلَى الْحَجِّ فَخَرَجَ فِي الْجَوَابِ لَا تَخْرُجْ فِي هَذِهِ السَّنَةِ
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – A group, from Al-Husayn Bin Ali Bin Babuwayh who said,
‘It is narrated to me from the people of our city, the ones staying at Baghdad, during the year in which the Qaramites rebelled against the pilgrims, and it is the day in which the had scattered. My father, may Allah-azwj be Pleased with him, wrote to the sheykh Abu Al-Qasim Al-Husayn Bin Rawh, may Allah-azwj Sanctify his soul, seeking permission regarding the going out to Hajj. The answer came: ‘Do not go out this year’.
فَأَعَادَ وَ قَالَ هُوَ نَذْرٌ وَاجِبٌ أَ فَيَجُوزُ لِيَ الْقُعُودُ عَنْهُ فَخَرَجَ فِي الْجَوَابِ إِنْ كَانَ لَا بُدَّ فَكُنْ فِي الْقَافِلَةِ الْأَخِيرَةِ
I reiterated and said, ‘It is an obligatory vow. Is it allowed for me to sit back from it?’ The answer came: ‘If there is no escaped, then be in the last caravan’.
وَ كَانَ فِي الْقَافِلَةِ الْأَخِيرَةِ فَسَلِمَ بِنَفْسِهِ وَ قُتِلَ مَنْ تَقَدَّمَهُ فِي الْقَوَافِلِ الْأُخَرِ.
And he was in the last caravan, and he was safe with himself, and the ones who had proceeded in the other caravans, were killed’’.[1]
2- غط، الغيبة للشيخ الطوسي رَوَى الشَّلْمَغَانِيُّ فِي كِتَابِ الْأَوْصِيَاءِ أَبُو جَعْفَرٍ الْمَرْوَزِيُّ قَالَ خَرَجَ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ عُمَرَ وَ جَمَاعَةٌ إِلَى الْعَسْكَرِ وَ رَأَوْا أَيَّامَ أَبِي مُحَمَّدٍ ع فِي الْحَيَاةِ وَ فِيهِمْ عَلِيُّ بْنُ أَحْمَدَ بْنِ طَنِينٍ فَكَتَبَ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ عُمَرَ يَسْتَأْذِنُ فِي الدُّخُولِ إِلَى الْقَبْرِ فَقَالَ لَهُ عَلِيُّ بْنُ أَحْمَدَ لَا تَكْتُبْ اسْمِي فَإِنِّي لَا أَسْتَأْذِنُ فَلَمْ يَكْتُبْ اسْمَهُ فَخَرَجَ إِلَى جَعْفَرٍ ادْخُلْ أَنْتَ وَ مَنْ لَمْ يَسْتَأْذِنْ.
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – It is reported by Al Shalmagany in the book ‘Al Wasiya’, Abu Ja’far Al Marouzy said,
‘Ja’far Bin Muhammad Bin Umar and a group went out to Al-Askar, and they saw the days of Abu Ja’far-asws during the lifetime, and among them was Ali Bin Ahmad Bin Taneen. Ja’far in Muhammad Bin Umar wrote seeking permission regarding the entry to the grave. Ali Bin Ahmad said to him, ‘Do not write my name, for I am not seeking permission’. So he did not write his name. It came out to Ja’far: ‘You can enter, and so can the one who did not seek permission’’.[2]
3- يج، الخرائج و الجرائح رُوِيَ عَنْ حَكِيمَةَ قَالَتْ دَخَلْتُ عَلَى أَبِي مُحَمَّدٍ ع بَعْدَ أَرْبَعِينَ يَوْماً مِنْ وِلَادَةِ نَرْجِسَ فَإِذَا مَوْلَانَا صَاحِبُ الزَّمَانِ يَمْشِي فِي الدَّارِ فَلَمْ أَرَ لُغَةً أَفْصَحَ مِنْ لُغَتِهِ
(The book) ‘Al Kharaij Wa Al Jaraih’ –
It is reported from Hakeema who said, ‘I entered to see Abu Muhammad-asws after forty days from Narjis-as having been blessed. There was our Master-ajfj, Master-ajfj of the Time, walking in the house. I had not seen any language more eloquent that his-ajfj language.
فَتَبَسَّمَ أَبُو مُحَمَّدٍ ع فَقَالَ إِنَّا مَعَاشِرَ الْأَئِمَّةِ نَنْشَأُ فِي يَوْمٍ كَمَا يَنْشَأُ غَيْرُنَا فِي سَنَةٍ
Abu Muhammad-asws smiled. He-asws said: ‘We-asws, community of Imams-asws tend to grow during a day just as other grow during a year’.
قَالَتْ ثُمَّ كُنْتُ بَعْدَ ذَلِكَ أَسْأَلُ أَبَا مُحَمَّدٍ عَنْهُ فَقَالَ اسْتَوْدَعْنَاهُ الَّذِي اسْتَوْدَعَتْهُ أُمُّ مُوسَى وَلَدَهَا.
She-as said: ‘The after that, I used to ask him-asws Abu Muhammad-asws about him-asws. He-asws said: ‘I-asws entrusted him-ajfj to the One-azwj Whom the mother-as of Musa-as had entrusted her-as son-as’’.[3]
4- يج، الخرائج و الجرائح رُوِيَ عَنْ مُحَمَّدِ بْنِ هَارُونَ الْهَمْدَانِيِّ قَالَ كَانَ عَلَيَّ خَمْسُمِائَةِ دِينَارٍ وَ ضِقْتُ بِهَا ذَرْعاً ثُمَّ قُلْتُ فِي نَفْسِي لِي حَوَانِيتُ اشْتَرَيْتُهَا بِخَمْسِمِائَةِ دِينَارٍ وَ ثَلَاثِينَ دِينَاراً قَدْ جَعَلْتُهَا لِلنَّاحِيَةِ بِخَمْسِمِائَةِ دِينَارٍ وَ لَا وَ اللَّهِ مَا نَطَقْتُ بِذَلِكَ وَ لَا قُلْتُ فَكَتَبَ ع إِلَى مُحَمَّدِ بْنِ جَعْفَرٍ اقْبِضِ الْحَوَانِيتَ مِنْ مُحَمَّدِ بْنِ هَارُونَ بِخَمْسِمِائَةِ دِينَارٍ الَّتِي لَنَا عَلَيْهِ.
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Muhammad Bin Haroun Al Hamdani who said,
‘There were (debts of) five hundred Dinars upon me and I was fed up with it. Then I said withing myself, ‘There are shops for me I had purchased for five hundred and thirty Dinars. I can make these to be for ‘Al-Nahiya’ (12th Imam-ajfj) for five hundred Dinars’. And no, by Allah-azwj, I had neither spoken with that nor said, he-ajfj wrote to Muhammad Bin Ja’far: ‘Take possession of the shops from Muhammad Bin Haroun for five hundred Dinars which are for us-ajfj upon him’’.[4]
5- يج، الخرائج و الجرائح رَوَى مُحَمَّدُ بْنُ يُوسُفَ الشَّاشِيُ أَنَّنِي لَمَّا انْصَرَفْتُ مِنَ الْعِرَاقِ كَانَ عِنْدَنَا رَجُلٌ بِمَرْوَ يُقَالُ لَهُ مُحَمَّدُ بْنُ الْحُصَيْنِ الْكَاتِبُ وَ قَدْ جَمَعَ مَالًا لِلْغَرِيمِ
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Muhammad Bin Yusuf Al Shasy,
‘I recall that when I left from Al-Iraq, there was a man with us at Merv called Muhammad Bin Al-Husayn the scribe, and he had collected wealth for the creditor (12th Imam-ajfj’).
قَالَ فَسَأَلَنِي عَنْ أَمْرِهِ فَأَخْبَرْتُهُ بِمَا رَأَيْتُهُ مِنَ الدَّلَائِلِ فَقَالَ عِنْدِي مَالٌ لِلْغَرِيمِ فَمَا تَأْمُرُنِي فَقُلْتُ وَجِّهْ إِلَى حَاجِزٍ فَقَالَ لِي فَوْقَ حَاجِزٍ أَحَدٌ فَقُلْتُ نَعَمْ الشَّيْخُ فَقَالَ إِذَا سَأَلَنِي اللَّهُ عَنْ ذَلِكَ أَقُولُ إِنَّكَ أَمَرْتَنِي قُلْتُ نَعَمْ وَ خَرَجْتُ مِنْ عِنْدِهِ
He (the narrator) said, ‘He asked me about his affair. I informed him with what I had viewed from the evidence. He said, ‘There is wealth for me for the creditor (12th Imam-ajfj), so what would you instruct me’. I said, ‘Divert it to Hajiz’. He said, ‘Is there anyone above Hajiz for me?’ I said, ‘Yes, the Sheykh!’ He said, ‘When Allah-azwj asks me about that, can I say that you had instructed me?’ I said, ‘Yes’, and I went out from his presence.
فَلَقِيتُهُ بَعْدَ سِنِينَ فَقَالَ هُوَ ذَا أَخْرُجُ إِلَى الْعِرَاقِ وَ مَعِي مَالٌ لِلْغَرِيمِ وَ أُعْلِمُكَ أَنِّي وَجَّهْتُ بِمِائَتَيْ دِينَارٍ عَلَى يَدِ الْعَابِدِ بْنِ يَعْلَى الْفَارِسِيِّ وَ أَحْمَدَ بْنِ عَلِيٍّ الْكُلْثُومِيِّ وَ كَتَبْتُ إِلَى الْغَرِيمِ بِذَلِكَ وَ سَأَلْتُهُ الدُّعَاءَ
I met him after years. He said, ‘It was so that I went out to Al-Iraq and with me was wealth for the creditor (12th Imam-ajfj), and I am letting you know that I sent two hundred Dinars upon the hand of Ya’la Al-Farsy and Ahmad Bin Ali Al-Kulsoumy, and I wrote to the creditor (12th Imam-ajfj) with that and asked him-ajfj for the supplication.
فَخَرَجَ الْجَوَابُ بِمَا وَجَّهْتُ ذَكَرَ أَنَّهُ كَانَ لَهُ قِبَلِي أَلْفُ دِينَارٍ وَ أَنِّي وَجَّهْتُ إِلَيْهِ بِمِائَتَيْ دِينَارٍ لِأَنِّي شَكَكْتُ وَ أَنَّ الْبَاقِيَ لَهُ عِنْدِي
The answer came with what I had sent across. He-ajfj mentioned that there were a thousand Dinars for him-ajfj in my direction, and I had sent two hundred Dinars, because I had doubted, and that the remainder for him-ajfj were in my possession’.
فَكَانَ كَمَا وَصَفَ قَالَ إِنْ أَرَدْتَ أَنْ تُعَامِلَ أَحَداً فَعَلَيْكَ بِأَبِي الْحُسَيْنِ الْأَسَدِيِّ بِالرَّيِّ فَقُلْتُ أَ كَانَ كَمَا كَتَبَ إِلَيْكَ قَالَ نَعَمْ وَجَّهْتُ بِمِائَتَيْ دِينَارٍ لِأَنِّي شَكَكْتُ فَأَزَالَ اللَّهُ عَنِّي ذَلِكَ
It happened as he described. He said: ‘If you were to utilise anyone, then upon you is to be with Al-Husayn Al-Asady at Al-Rayy’. I said, ‘Did it happen just as he had written to you?’ He said, ‘Yes, I had sent two hundred Dinars because I had doubted, and Allah-azwj has Removed that from me’.
فَوَرَدَ مَوْتُ حَاجِزٍ بَعْدَ يَوْمَيْنِ أَوْ ثَلَاثَةٍ فَصِرْتُ إِلَيْهِ وَ أَخْبَرْتُهُ بِمَوْتِ حَاجِزٍ فَاغْتَمَّ فَقُلْتُ لَا تَغْتَمَّ فَإِنَّ ذَلِكَ فِي تَوْقِيعِهِ إِلَيْكَ وَ إِعْلَامِهِ أَنَّ الْمَالَ أَلْفُ دِينَارٍ وَ الثَّانِيَةُ أَمْرُهُ بِمُعَامَلَةِ الْأَسَدِيِّ لِعِلْمِهِ بِمَوْتِ حَاجِزٍ.
The (news of) death of Hajiz came after two days or three. I went to him and informed him with the death of Hajiz. He was sad. I said, ‘Do not be sad for that is in his-ajfj letter to you and his-ajfj informing that the wealth was a thousand Dinars. And secondly, he-ajfj had instructed him with the dealing of Al-Asady due to his-ajfj knowledge with the death of Hajiz’’.[5]
6- يج، الخرائج و الجرائح رَوَى مُحَمَّدُ بْنُ الْحُسَيْنِ أَنَّ التَّمِيمِيَّ حَدَّثَنِي عَنْ رَجُلٍ مِنْ أَهْلِ أَسْتَرْآبَادَ قَالَ صِرْتُ إِلَى الْعَسْكَرِ وَ مَعِي ثَلَاثُونَ دِينَاراً فِي خِرْقَةٍ مِنْهَا دِينَارٌ شَامِيٌّ فَوَافَيْتُ الْبَابَ وَ إِنِّي لَقَاعِدٌ إِذْ خَرَجَ إِلَيَّ جَارِيَةٌ أَوْ غُلَامٌ الشَّكُّ مِنِّي
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Muhammad Bin Al-Husayn, ‘Al Tameemy narrated to me from a man from the people of Astarabad who said,
‘I came to Al-Askar and there were thirty Dinars with him in a rag. From these were some Syrian Dinars. I arrived at the door and sat down when a maid, or a slave came out to me’ – the doubt is from me.
قَالَ هَاتِ مَا مَعَكَ قُلْتُ مَا مَعِي شَيْءٌ فَدَخَلَ ثُمَّ خَرَجَ وَ قَالَ مَعَكَ ثَلَاثُونَ دِينَاراً فِي خِرْقَةٍ خَضْرَاءَ مِنْهَا دِينَارٌ شَامِيٌّ وَ خَاتَمٌ كُنْتَ نَسِيتَهُ فَأَوْصَلْتُهُ إِلَيْهِ وَ أَخَذْتُ الْخَاتَمَ.
He said, ‘Give what is with you!’ I said, ‘There is nothing with me’. He entered, then came out and said, ‘With you are thirty Dinars in a green rag, from these are some Syrian Dinars and a ring you have forgotten’. I gave it to him, and I took the ring’’.[6]
7- يج، الخرائج و الجرائح رُوِيَ عَنْ مَسْرُورٍ الطَّبَّاخِ قَالَ كَتَبْتُ إِلَى الْحَسَنِ بْنِ رَاشِدٍ لِضِيقَةٍ أَصَابَتْنِي فَلَمْ أَجِدْهُ فِي الْبَيْتِ فَانْصَرَفْتُ فَدَخَلْتُ مَدِينَةَ أَبِي جَعْفَرٍ فَلَمَّا صِرْتُ فِي الرَّحْبَةِ حَاذَانِي رَجُلٌ لَمْ أَرَ وَجْهَهُ وَ قَبَضَ عَلَى يَدِي وَ دَسَّ إِلَيَّ صُرَّةً بَيْضَاءَ فَنَظَرْتُ فَإِذَا عَلَيْهَا كِتَابَةٌ فِيهَا اثْنَا عَشَرَ دِينَاراً وَ عَلَى الصُّرَّةِ مَكْتُوبٌ مَسْرُورٌ الطَّبَّاخُ.
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Masrour Al Tabbakh who said,
‘I wrote to Al-Hassan Bin Rashid of financial problems which had afflicted me, but I could not find him in the house. I left and entered the city of Abu Ja’far-asws. When I came to be in Al-Rahba, a man faced me, I did not see his face, and he held my hand and pushed a white pouch to me. I looked and upon it was writing. In it were twelve Dinars, and upon the pour was written, ‘Masrour Al-Tabakh’’.[7]
8- يج، الخرائج و الجرائح عَنْ مُحَمَّدِ بْنِ شَاذَانَ قَالَ اجْتَمَعَ عِنْدِي خَمْسُمِائَةِ دِرْهَمٍ نَاقِصَةً عِشْرِينَ فَأَتْمَمْتُهَا مِنْ عِنْدِي وَ بَعَثْتُ بِهَا إِلَى مُحَمَّدِ بْنِ أَحْمَدَ الْقُمِّيِّ وَ لَمْ أَكْتُبْ كَمْ لِي مِنْهَا فَأَنْفَذَ إِلَيَّ كِتَابَهُ وَصَلَتْ خَمْسُمِائَةِ دِرْهَمٍ لَكَ فِيهَا عِشْرُونَ دِرْهَماً.
(The book) ‘Al Kharaij Wa Al Jaraih’ – From Muhammad Bin Shazan who said,
‘Five hundred Dirhams, less twenty, were collected with me. I completed them from my own possessions and sent these to Muhammad Bin Ahmad Al-Qummi, and I did not write how many of these were mine. His-ajfj letter arrived to me: ‘Five hundred Dirhams arrived to me-ajfj, from these, twenty Dirhams were yours’’.[8]
9- يج، الخرائج و الجرائح رُوِيَ عَنْ أَبِي سُلَيْمَانَ الْمَحْمُودِيِّ قَالَ وُلِّينَا دِينَوَرَ مَعَ جَعْفَرِ بْنِ عَبْدِ الْغَفَّارِ فَجَاءَنِي الشَّيْخُ قَبْلَ خُرُوجِنَا فَقَالَ إِذَا أَرَدْتَ الرَّيَّ فَافْعَلْ كَذَا فَلَمَّا وَافَيْنَا دِينَوَرَ وَرَدَتْ عَلَيْهِ وَلَايَةُ الرَّيِّ بَعْدَ شَهْرٍ فَخَرَجْتُ إِلَى الرَّيِّ فَعَمِلْتُ مَا قَالَ لِي.
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Abu Suleyman Al Mahmoudy who said,
‘Deynawar was our governor with Ja’far Bin Abdul Gaffar. The Sheykh came to me before our going out. He said, ‘When you intend (to go to) Al-Ray, then do such and such’. When we arrived to Deynawar, the governorate of Al-Rayy came to me after a month. I went to Al-Rayy and did what he had said to me’’.[9]
10- يج، الخرائج و الجرائح رُوِيَ عَنْ غِلَالِ بْنِ أَحْمَدَ عَنْ أَبِي الرَّجَاءِ الْمِصْرِيِّ وَ كَانَ أَحَدَ الصَّالِحِينَ قَالَ خَرَجْتُ فِي الطَّلَبِ بَعْدَ مُضِيِّ أَبِي مُحَمَّدٍ ع فَقُلْتُ فِي نَفْسِي لَوْ كَانَ شَيْءٌ لَظَهَرَ بَعْدَ ثَلَاثِ سِنِينَ فَسَمِعْتُ صَوْتاً وَ لَمْ أَرَ شَخْصاً يَا نَصْرَ بْنَ عَبْدِ رَبِّهِ قُلْ لِأَهْلِ مِصْرَ هَلْ رَأَيْتُمْ رَسُولَ اللَّهِ فَآمَنْتُمْ بِهِ
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported rom Ghilal Bin Ahmad, from Al Raja’a Al Misry, and he was one of the righteous ones. He said,
‘I went out in search after Abu Muhammad-asws had passed away. I said within myself, ‘If there were anything, it would appear after three years’. I heard a voice and did not see any person: ‘O Nasr Bin Abd Rabbih! Tell the people of Egypt, ‘Have you seen Rasool-Allah-saww? But you (still) believe in him-saww!’
قَالَ أَبُو رَجَاءٍ لَمْ أَعْلَمْ أَنَّ اسْمَ أَبِي عَبْدُ رَبِّهِ وَ ذَلِكَ أَنِّي وُلِدْتُ بِالْمَدَائِنِ فَحَمَلَنِي أَبُو عَبْدِ اللَّهِ النَّوْفَلِيُّ إِلَى مِصْرَ فَنَشَأْتُ بِهَا فَلَمَّا سَمِعْتُ الصَّوْتَ لَمْ أُعَرِّجْ عَلَى شَيْءٍ وَ خَرَجْتُ.
Abu Raja’a, ‘I did not know that the name of my father was Abd Rabbih, and that is because I was born at Al-Madain. Abu Abdullah Al-Nowfaly had carried me to Egypt and I had grown up at it. When I heard the voice, I did not stop for anything, and I went out’’.[10]
11- يج، الخرائج و الجرائح رُوِيَ عَنْ أَحْمَدَ بْنِ أَبِي رَوْحٍ قَالَ وُجِّهْتُ إِلَى امْرَأَةٍ مِنْ أَهْلِ دِينَوَرَ فَأَتَيْتُهَا فَقَالَتْ يَا ابْنَ أَبِي رَوْحٍ أَنْتَ أَوْثَقُ مَنْ فِي نَاحِيَتِنَا دِيناً وَ وَرَعاً وَ إِنِّي أُرِيدُ أَنْ أُوَدِّعَكَ أَمَانَةً أَجْعَلَهَا فِي رَقَبَتِكَ تُؤَدِّيهَا وَ تَقُومُ بِهَا فَقُلْتُ أَفْعَلُ إِنْ شَاءَ اللَّهُ تَعَالَى
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Ahmad Bin Abu Rawh who said,
‘I headed to a woman from the people of Deynawar. I came to her. She said, ‘O Ibn Abu Rawh! You are the most trustworthy one in our area in religion, and devoutness, and I want to entrust you with an entrustment, to make it to be in your neck, to preserve it and stand with it’. I said, ‘I shall do so, if Allah-azwj the Exalted so Desires’.
فَقَالَتْ هَذِهِ دَرَاهِمُ فِي هَذَا الْكِيسِ الْمَخْتُومِ لَا تَحُلَّهُ وَ لَا تَنْظُرْ فِيهِ حَتَّى تُؤَدِّيَهُ إِلَى مَنْ يُخْبِرُكَ بِمَا فِيهِ وَ هَذَا قُرْطِي يُسَاوِي عَشَرَةَ دَنَانِيرَ وَ فِيهِ ثَلَاثُ حَبَّاتٍ يُسَاوِي عَشَرَةَ دَنَانِيرَ وَ لِي إِلَى صَاحِبِ الزَّمَانِ حَاجَةٌ أُرِيدُ أَنْ يُخْبِرَنِي بِهَا قَبْلَ أَنْ أَسْأَلَهُ عَنْهَا
She said, ‘These are Dirhams in this sealed bag. Do not untie it nor look into it until you deposit it to the one who informs you with what is in it, and these are my earrings valued at ten Dinars, and in it are three beads valued at ten Dinars, and there is a need for me to the Master-ajfj of the time I want him-ajfj to inform me with it before I ask him-ajfj about it’.
فَقُلْتُ وَ مَا الْحَاجَةُ قَالَتْ عَشَرَةُ دَنَانِيرَ اسْتَقْرَضَتْهَا أُمِّي فِي عُرْسِي لَا أَدْرِي مِمَّنِ اسْتَقْرَضَتْهَا وَ لَا أَدْرِي إِلَى مَنْ أَدْفَعُهَا فَإِنْ أَخْبَرَكَ بِهَا فَادْفَعْهَا إِلَى مَنْ يَأْمُرُكَ بِهَا
I said, ‘And what is the need?’ She said, ‘Ten Dinars my mother had borrowed regarding my wedding. I do not know who she had borrowed it from, nor do I know who had handed it. If he-ajfj informs you with it, then hand over to the one who instructs you with it’.
قَالَ فَقُلْتُ فِي نَفْسِي وَ كَيْفَ أَقُولُ لِجَعْفَرِ بْنِ عَلِيٍّ فَقُلْتُ هَذِهِ الْمِحْنَةُ بَيْنِي وَ بَيْنَ جَعْفَرِ بْنِ عَلِيٍّ فَحَمَلْتُ الْمَالَ وَ خَرَجْتُ حَتَّى دَخَلْتُ بَغْدَادَ فَأَتَيْتُ حَاجِزَ بْنَ يَزِيدَ الْوَشَّاءَ فَسَلَّمْتُ عَلَيْهِ وَ جَلَسْتُ قَالَ أَ لَكَ حَاجَةٌ قُلْتُ هَذَا مَالٌ دُفِعَ إِلَيَّ لَا أَدْفَعُهُ إِلَيْكَ حَتَّى تُخْبِرَنِي كَمْ هُوَ وَ مَنْ دَفَعَهُ إِلَيَّ فَإِنْ أَخْبَرْتَنِي دَفَعْتُهُ إِلَيْكَ
He (the narrator) said, ‘I said within myself, ‘And how shall I say it to Ja’far Bin Ali?’ I said, ‘This is the test between me and Ja’far Bin Ali-asws’. I carried the wealth and went out until I entered Baghdad. I came to Hajib Bin Yazeed Al-Washa and greet unto him and sat down. He said, ‘Is there a need for you?’ I said, ‘This wealth has been handed over to me that I should not hand it to you until you inform me how much it is, and one has handed it to me. If you were to inform me, I will hand it to you’.
قَالَ يَا أَحْمَدَ بْنَ أَبِي رَوْحٍ تَوَجَّهْ بِهِ إِلَى سُرَّمَنْرَأَى فَقُلْتُ لَا إِلَهَ إِلَّا اللَّهُ لَهَذَا أَجَلُّ شَيْءٍ أَرَدْتُهُ فَخَرَجْتُ وَ وَافَيْتُ سُرَّمَنْرَأَى فَقُلْتُ أَبْدَأُ بِجَعْفَرٍ ثُمَّ تَفَكَّرْتُ فَقُلْتُ أَبْدَأُ بِهِمْ فَإِنْ كَانَتِ الْمِحْنَةُ مِنْ عِنْدِهِمْ وَ إِلَّا مَضَيْتُ إِلَى جَعْفَرٍ
He said, ‘O Ahmad Bin Abu Rawh! Head with it to Surmanray’. I said, ‘There is no god except Allah-azwj! This is the best thing I wanted’. I went out and arrived at Surmanray. I said, ‘I shall begin with Ja’far, then thought. I said, ‘I shall begin with them, so if it was the test from them, or else I shall go to Ja’far.
فَدَنَوْتُ مِنْ دَارِ أَبِي مُحَمَّدٍ فَخَرَجَ إِلَيَّ خَادِمٌ فَقَالَ أَنْتَ أَحْمَدُ بْنُ أَبِي رَوْحٍ قُلْتُ نَعَمْ قَالَ هَذِهِ الرُّقْعَةُ اقْرَأْهَا
I went near to the house of Abu Muhammad-asws. A servant came out to me. He said, ‘Are you Ahmad Bin Abu Rawh?’ I said, ‘Yes’. He said, ‘This is the note. Read it!’
فَإِذَا فِيهَا مَكْتُوبٌ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ يَا ابْنَ أَبِي رَوْحٍ أَوْدَعَتْكَ عَاتِكَةُ بِنْتُ الدَّيْرَانِيِّ كِيساً فِيهِ أَلْفُ دِرْهَمٍ بِزَعْمِكَ وَ هُوَ خِلَافُ مَا تَظُنُّ وَ قَدْ أُدِّيَتْ فِيهِ الْأَمَانَةُ وَ لَمْ تَفْتَحِ الْكِيسَ وَ لَمْ تَدْرِ مَا فِيهِ وَ فِيهِ أَلْفُ دِرْهَمٍ وَ خَمْسُونَ دِينَاراً وَ مَعَكَ قُرْطٌ زَعَمَتِ الْمَرْأَةُ أَنَّهُ يُسَاوِي عَشَرَةَ دَنَانِيرَ صُدِّقَتْ مَعَ الْفَصَّيْنِ اللَّذَيْنِ فِيهِ وَ فِيهِ ثَلَاثُ حَبَّاتِ لُؤْلُؤٍ شِرَاؤُهَا عَشَرَةُ دَنَانِيرَ وَ تُسَاوِي أَكْثَرَ
In it was written: ‘In the Name of Allah-azwj the Beneficent, the Merciful, O Ibn Abu Rawh! Atika Bint Al Dayrani entrusted you a bag wherein were a thousand Dirhams, by your claim, and it is different of what you think, and you have fulfilled the entrustment regarding it, and you did not open the bag, and you do not know what is in it, and in it are a thousand Dirhams and fifty Dinar, and with you are earrings. The woman claimed that it values at twenty Dinars. She spoke the truth, along with the stones which are in it, and in it as three pearl beads having been bought for ten Dinars and are valued at more.
فَادْفَعْ ذَلِكَ إِلَى خَادِمَتِنَا إِلَى فُلَانَةَ فَإِنَّا قَدْ وَهَبْنَاهُ لَهَا وَ صِرْ إِلَى بَغْدَادَ وَ ادْفَعِ الْمَالَ إِلَى الْحَاجِزِ وَ خُذْ مِنْهُ مَا يُعْطِيكَ لِنَفَقَتِكَ إِلَى مَنْزِلِكَ
Hand over that to our-ajfj servant, to so and so maid, for we-ajfj have gifted it to her and go to Baghdad and hand over the wealth to Al-Hajiz and take from him what he gives you to your expenses to your house.
وَ أَمَّا عَشَرَةُ الدَّنَانِيرِ الَّتِي زَعَمَتْ أَنَّ أُمَّهَا اسْتَقْرَضَتْهَا فِي عُرْسِهَا وَ هِيَ لَا تَدْرِي مَنْ صَاحِبُهَا بَلْ هِيَ تَعْلَمُ لِمَنْ هِيَ لِكُلْثُومَ بِنْتِ أَحْمَدَ وَ هِيَ نَاصِبِيَّةٌ
And as for ten Dinars which she claimed that her mother had borrowed regarding her wedding and she does not know who its owner it, but she does know. It is for Kulsoum Bint Ahmad, and she is a Nasibi (hostile one).
فَتَحَرَّجَتْ أَنْ تُعْطِيَهَا وَ أَحَبَّتْ أَنْ تَقْسِمَهَا فِي أَخَوَاتِهَا فَاسْتَأْذَنَتْنَا فِي ذَلِكَ فَلْتُفَرِّقْهَا فِي ضُعَفَاءِ أَخَوَاتِهَا وَ لَا تَعُودَنَّ يَا ابْنَ أَبِي رَوْحٍ إِلَى الْقَوْلِ بِجَعْفَرٍ وَ الْمِحْنَةِ لَهُ وَ ارْجِعْ إِلَى مَنْزِلِكَ فَإِنَّ عَمَّكَ قَدْ مَاتَ وَ قَدْ رَزَقَكَ اللَّهُ أَهْلَهُ وَ مَالَهُ
She went out to give it to her and I loved to distribute it among her sisters. She sought our-ajfj permission regarding that and distributed it among her (financially) weak brethren, and O Ibn Abu Rawh, do not return to the word of Ja’far and the test for him and return to your house for your uncle has died, and Allah-azwj has Graced you his family and his wealth’.
فَرَجَعْتُ إِلَى بَغْدَادَ وَ نَاوَلْتُ الْكِيسَ حَاجِزاً فَوَزَنَهُ فَإِذَا فِيهِ أَلْفُ دِرْهَمٍ وَ خَمْسُونَ دِينَاراً فَنَاوَلَنِي ثَلَاثِينَ دِينَاراً وَ قَالَ أُمِرْتُ بِدَفْعِهَا إِلَيْكَ لِنَفَقَتِكَ
I went out to Baghdad and gave the bag to Hajiz. He weighed it, and there were a thousand Dirham in it and fifty Dinars. He gave me thirty Dinars and said, ‘I have been ordered with handing this over to you for your expenses’.
فَأَخَذْتُهَا وَ انْصَرَفْتُ إِلَى الْمَوْضِعِ الَّذِي نَزَلَتْ فِيهِ وَ قَدْ جَاءَنِي مَنْ يُخْبِرُنِي أَنَّ عَمِّي قَدْ مَاتَ وَ أَهْلِي يَأْمُرُونِّي بِالانْصِرَافِ إِلَيْهِمْ فَرَجَعْتُ فَإِذَا هُوَ قَدْ مَاتَ وَ وَرِثْتُ مِنْهُ ثَلَاثَةَ آلَافِ دِينَارٍ وَ مِائَةَ أَلْفِ دِرْهَمٍ.
I took it and left to go to the place which I had descended in, and someone came to inform me that my uncle had died, and my family had instructed me with the leaving to go to them. I returned, and behold, he had died, and I had inherited three thousand Dinars from him, and a hundred thousand Dirhams’’.[11]
12- كا، الكافي شا، الإرشاد رَوَى مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ السَّيَّارِيُّ قَالَ أَوْصَلْتُ أَشْيَاءَ لِلْمَرْزُبَانِيِّ الْحَارِثِيِّ فِي جُمْلَتِهَا سِوَارُ ذَهَبٍ فَقُبِلَتْ وَ رَدَّ السِّوَارَ وَ أُمِرْتُ بِكَسْرِهِ فَكَسَرْتُهُ فَإِذَا فِي وَسَطِهِ مَثَاقِيلُ حَدِيدٍ وَ نُحَاسٍ وَ صُفْرٍ فَأَخْرَجْتُهُ وَ أَنْفَذْتُ الذَّهَبَ بَعْدَ ذَلِكَ فَقُبِلَ.
(The books) ‘Al Kafi’, (and) ‘Al Irshad’ – It is reported by Muhammad Bin Abdullah Al Sayyari who said,
‘I delivered things to Al Marzubany Al Harisy, among its total was a gold bracelet. He-ajfj accepted and returned the bracelet and ordered with breaking it. So I broke it, and behold, in the midst of it were weights of iron, and brass, and gold plating. I extracted it and dispatched the gold after that. He-ajfj accepted’’.[12]
13- كا، الكافي شا، الإرشاد عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ بْنِ صَالِحٍ قَالَ خَرَجْتُ سَنَةً مِنَ السِّنِينَ إِلَى بَغْدَادَ وَ اسْتَأْذَنْتُ فِي الْخُرُوجِ فَلَمْ يُؤْذَنْ لِي فَأَقَمْتُ اثْنَيْنِ وَ عِشْرِينَ يَوْماً بَعْدَ خُرُوجِ الْقَافِلَةِ إِلَى النَّهْرَوَانِ ثُمَّ أَذِنَ لِي بِالْخُرُوجِ يَوْمَ الْأَرْبِعَاءِ وَ قِيلَ لِيَ اخْرُجْ فِيهِ
(The books) ‘Al Kafi’, (and) ‘Al Irshad’ – Ali Bin Muhammad, from Abu Abdullah Bin Salih who said,
‘I went out to Baghdad in a year from the years and I sought permission regarding the going out, be permission was not granted to me. So I stayed for twenty-two days after the departure of the caravan to Al Nahrwan. Then permission was granted to me on the fourth day, and it was said to me, ‘Go out during it’.
فَخَرَجْتُ وَ أَنَا آيِسٌ مِنَ الْقَافِلَةِ أَنْ أَلْحَقَهَا فَوَافَيْتُ النَّهْرَوَانَ وَ الْقَافِلَةُ مُقِيمَةٌ فَمَا كَانَ إِلَّا أَنْ عَلَفْتُ جَمَلِي حَتَّى رَحَلَتِ الْقَافِلَةُ وَ رَحَلْتُ وَ قَدْ دَعَا لِي بِالسَّلَامَةِ فَلَمْ أَلْقَ سُوءاً وَ الْحَمْدُ لِلَّهِ.
I went out and I had despaired from catching up with the caravan. I arrived at Al Nahrwan and the caravan was staying (there). It was not except that I fed my camel until the caravan departed, and I departed, and he-ajfj supplicated for me with the safety, so I did not face any evil, and the Praise is for Allah-azwj’’.[13]
14- كا، الكافي يج، الخرائج و الجرائح شا، الإرشاد عَلِيُّ بْنُ مُحَمَّدٍ عَنْ نَصْرِ بْنِ صَبَّاحٍ الْبَلْخِيِّ عَنْ مُحَمَّدِ بْنِ يُوسُفَ الشَّاشِيِّ قَالَ خَرَجَ بِي نَاسُورٌ فَأَرَيْتُهُ الْأَطِبَّاءَ وَ أَنْفَقْتُ عَلَيْهِ مَالًا فَلَمْ يَصْنَعِ الدَّوَاءُ فِيهِ شَيْئاً فَكَتَبْتُ رُقْعَةً أَسْأَلُ الدُّعَاءَ فَوَقَّعَ لِي أَلْبَسَكَ اللَّهُ الْعَافِيَةَ وَ جَعَلَكَ مَعَنَا فِي الدُّنْيَا وَ الْآخِرَةِ
(The books) ‘Al Kafi’, (and) ‘Al Irshad’ – Ali Bin Muhammad, from Nasr Bin Sabbah A Balkhy, from Muhammad Bin Yusuf Al Shahsy who said,
‘A tumor emerged with me. I showed it to the physicians, and I spend wealth upon it, but the medication did not do anything in it. I wrote a note asking him-ajfj for the supplication. He-ajfj wrote to me: ‘May Allah-azwj Clothe you in well-being and Make you to be with us-ajfj in the world and the Hereafter’.
فَمَا أَتَتْ عَلَيَّ الْجُمُعَةُ حَتَّى عُوفِيتُ وَ صَارَ الْمَوْضِعُ مِثْلَ رَاحَتِي فَدَعَوْتُ طَبِيباً مِنْ أَصْحَابِنَا وَ أَرَيْتُهُ إِيَّاهُ فَقَالَ مَا عَرَفْنَا لِهَذَا دَوَاءً وَ مَا جَاءَتْكَ الْعَافِيَةُ إِلَّا مِنْ قِبَلِ اللَّهِ بِغَيْرِ احْتِسَابٍ.
The Friday (week) had not come to me until I was cured, and the place (of the tumor) became like my palm. I called a physician in the morning and showed it to him. He said, ‘I do not of any medication for this, and the well-being has not come to you except from the Direction of Allah-azwj without anticipation’’.[14]
15- كا، الكافي شا، الإرشاد عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ صَالِحٍ قَالَ لَمَّا مَاتَ أَبِي وَ صَارَ الْأَمْرُ إِلَيَّ كَانَ لِأَبِي عَلَى النَّاسِ سَفَاتِجُ مِنْ مَالِ الْغَرِيمِ يَعْنِي صَاحِبَ الْأَمْرِ ع
(The books) ‘Al Kafi’, (and) ‘Al Irshad’ – Ali Bin Muhammad, from Muhammad Bin Salih who said,
‘When my father died and the matter (of collecting dues on behalf of the 12th Imam-ajfj) came upon me. It used to be for my father to do so. Upon the people there were promissory notes from the wealth of the creditor, meaning Master-ajfj of the time’.
قَالَ الشَّيْخُ الْمُفِيدُ وَ هَذَا رَمْزٌ كَانَتِ الشِّيعَةُ تَعْرِفُهُ قَدِيماً بَيْنَهَا وَ يَكُونُ خِطَابُهَا عَلَيْهِ لِلتَّقِيَّةِ
The Sheykh Al Mufeed said, ‘And this was a symbol the Shias used to recognise for long between them, and their address upon it was due to the Taqiyya (dissimulation)’.
قَالَ فَكَتَبْتُ إِلَيْهِ أُعْلِمُهُ فَكَتَبَ إِلَيَّ طَالِبْهُمْ وَ اسْتَقْصِ عَلَيْهِمْ فَقَضَانِي النَّاسُ إِلَّا رَجُلٌ وَاحِدٌ وَ كَانَتْ عَلَيْهِ سُفْتَجَةٌ بِأَرْبَعِمِائَةِ دِينَارٍ فَجِئْتُ إِلَيْهِ أَطْلُبُهُ فَمَطَلَنِي وَ اسْتَخَفَّ بِي ابْنُهُ وَ سَفِهَ عَلَيَّ فَشَكَوْتُهُ إِلَى أَبِيهِ
He (the narrator) said, ‘I wrote to him letting him know. He-ajfj wrote to me: ‘Demand them and enquire them’. The people paid me except one man, and upon him was a promissory note of four hundred Dinars. I went to him and demanded it. He delayed me and his son belittled me and was foolish upon me. I complained of him to his father.
فَقَالَ وَ كَانَ مَا ذَا فَقَبَضْتُ عَلَى لِحْيَتِهِ وَ أَخَذْتُ بِرِجْلِهِ وَ سَحَبْتُهُ إِلَى وَسَطِ الدَّارِ وَ رَكَلْتُهُ رَكْلًا كَثِيراً-
He said, ‘And what was that?’ I grabbed upon his bead and grabbed his legs and dragged him to the middle of the house and kicked him a lot of kicks.
فَخَرَجَ ابْنُهُ مُسْتَغِيثاً بِأَهْلِ بَغْدَادَ يَقُولُ قُمِّيٌّ رَافِضِيٌّ قَدْ قَتَلَ وَالِدِي فَاجْتَمَعَ عَلَيَّ مِنْهُمْ خَلْقٌ كَثِيرٌ فَرَكِبْتُ دَابَّتِي وَ قُلْتُ أَحْسَنْتُمْ يَا أَهْلَ بَغْدَادَ تَمِيلُونَ مَعَ الظَّالِمِ عَلَى الْغَرِيبِ الْمَظْلُومِ أَنَا رَجُلٌ مِنْ أَهْلِ هَمَذَانَ مِنْ أَهْلِ السُّنَّةِ وَ هَذَا يَنْسُبُنِي إِلَى قُمَّ وَ يَرْمِينِي بِالرَّفْضِ لِيَذْهَبَ بِحَقِّي وَ مَالِي
His son went out crying for help with the people of Baghdad saying: ‘Arise! A Rafizi (Shia) has killed my father!’ A lot of people from them gathered against me. I rode my animal and said, ‘You have done well, O people of Baghdad! You are inclining with the oppressor against the oppressed stranger! I am a man from the people of Hamdan, from the people of the Sunnah, and this one is attributing me to (the people of) Qum and is accusing me with Shiaism in order to go away with my rights and my wealth!’
قَالَ فَمَالُوا عَلَيْهِ وَ أَرَادُوا أَنْ يَدْخُلُوا إِلَى حَانُوتِهِ حَتَّى سَكَّنْتُهُمْ وَ طَلَبَ إِلَيَّ صَاحِبُ السَّفْتَجَةِ أَنْ آخُذَ مَا فِيهَا وَ حَلَفَ بِالطَّلَاقِ أَنَّهُ يُوَفِّينِي مَالِي فِي الْحَالِ فَاسْتَوْفَيْتُ مِنْهُ.
He (the narrator) said: ‘So they inclined against him and wanted to enter his shop, until I calmed them, and owner of the promissory note sought to me that I can take whatever is in it, and he swore with the divorce that he would be fulfilling my wealth immediately. I was fulfilled form him’’.[15]
بيان: و أقول تكنيته ع به تقية يحتمل الوجهين أما على الأول فيكون على التشبيه لأن من عليه الديون يخفي نفسه من الناس و يستتر منهم أو لأن الناس يطلبونه لأخذ العلوم و الشرائع منه و هو يهرب منهم تقية فهو غريم مستتر محق صلوات الله عليه
Explanation: And I (Majlisi) am saying, he-ajfj teknonymed as (creditor) out of Taqiyya (dissimulation) has two possible aspects. As for the first, it happens to be upon the resemblance because the one who had debts upon him would hide himself from the people and conceal from them, or because the people are seeking him-ajfj to take the knowledge and the Laws from him-ajfj, and he-ajfj flees from them out of Taqiyya (dissimulation), so he-ajfj is a creditor, concealed, obscured, may the Salawaat of Allah-azwj be upon him-ajfj.
و أما على الثاني فهو ظاهر لأن أمواله ع في أيدي الناس و ذممهم لكثيرة و هذا أنسب بالأدب.
And as for upon the second, it is apparent, because his-ajfj wealth is in the hands of the people, and their blame is a lot, and this is attributed with the etiquette’.
16- شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عِيسَى الْعُرَيْضِيِّ قَالَ لَمَّا مَضَى أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ عَلِيٍّ ع وَرَدَ رَجُلٌ مِنْ مِصْرَ بِمَالٍ إِلَى مَكَّةَ لِصَاحِبِ الْأَمْرِ فَاخْتَلَفَ عَلَيْهِ وَ قَالَ بَعْضُ النَّاسِ إِنَّ أَبَا مُحَمَّدٍ قَدْ مَضَى مِنْ غَيْرِ خَلَفٍ وَ قَالَ آخَرُونَ الْخَلَفُ مِنْ بَعْدِهِ جَعْفَرٌ وَ قَالَ آخَرُونَ الْخَلَفُ مِنْ بَعْدِهِ وَلَدُهُ
(The book) ‘Al Irshad’ – Ibn Qawlawiya, from Al Kulayni, from Ali Bin Muhammad, from Al-Hassan Bin Isa Al Ureyzi who said,
‘When Abu Muhammad Al-Hassan Bin Ali-asws passed away, a man from Egypt arrived to Makkah with wealth for Master-ajfj of the Command. He came to him-asws, and some of the people said, ‘Abu Muhammad-asws has passed away from without any replacement’. And others said, ‘From after him-asws is Ja’far (the liar)’. And others said, ‘The replacement from after him-asws is his-asws son-ajfj’.
فَبَعَثَ رَجُلًا يُكَنَّى أَبُو طَالِبٍ إِلَى الْعَسْكَرِ يَبْحَثُ عَنِ الْأَمْرِ وَ صِحَّتِهِ وَ مَعَهُ كِتَابٌ فَصَارَ الرَّجُلُ إِلَى جَعْفَرٍ وَ سَأَلَهُ عَنْ بُرْهَانٍ فَقَالَ لَهُ جَعْفَرٌ لَا يَتَهَيَّأُ لِي فِي هَذَا الْوَقْتِ فَصَارَ الرَّجُلُ إِلَى الْبَابِ وَ أَنْفَذَ الْكِتَابَ إِلَى أَصْحَابِنَا الْمَوْسُومِينَ بِالسِّفَارَةِ
He sent a man teknonymed at Abu Talib, to Al-Askar to investigate about the matter and its correctness, and there was a letter with him. The man came to Ja’far (the liar) and asked him about proof. Ja’far (the liar) said to him, ‘This time is not suitable for me’. So the man came to the door and delivered the letter to our companion, the one named with the ambassadorship.
فَخَرَجَ إِلَيْهِ آجَرَكَ اللَّهُ فِي صَاحِبِكَ فَقَدْ مَاتَ وَ أَوْصَى بِالْمَالِ الَّذِي كَانَ مَعَهُ إِلَى ثِقَةٍ يَعْمَلُ فِيهِ بِمَا يُحِبُّ وَ أُجِيبَ عَنْ كِتَابِهِ وَ كَانَ الْأَمْرُ كَمَا قِيلَ لَهُ.
The (answer) came out to him: ‘May Allah-azwj Recompense you regarding your companion, for he has died and bequeath the wealth which was with him to a trustworthy one to work in it with whatever he like, and I-ajfj shall answer his letter’. And the matter was just as it had been said to him’’.[16]
17- شا، الإرشاد بِهَذَا الْإِسْنَادِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ قَالَ حَمَلَ رَجُلٌ مِنْ أَهْلِ آبَهْ شَيْئاً يُوصِلُهُ وَ نَسِيَ سَيْفاً كَانَ أَرَادَ حَمْلَهُ فَلَمَّا وَصَلَ الشَّيْءُ كَتَبَ إِلَيْهِ بِوُصُولِهِ وَ قِيلَ فِي الْكِتَابِ مَا خَبَرُ السَّيْفِ الَّذِي أَنْسَيْتَهُ.
(The book) ‘Al Irshad’, by this chain from Ali Bin Muhammad who said,
‘A man from the people of Abah carried something to deliver it and forgot a sword which he wanted to carry over. When the thing arrived, he-ajfj wrote to him with its arrival and said in the letter: ‘What is the news of the sword which you had forgotten?’’[17]
18- شا، الإرشاد الْحَسَنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ قَالَ كَانَ يَرِدُ كِتَابُ أَبِي مُحَمَّدٍ ع فِي الْإِجْرَاءِ عَلَى الْجُنَيْدِ قَاتِلِ فَارِسِ بْنِ حَاتِمِ بْنِ مَاهَوَيْهِ وَ أَبِي الْحَسَنِ وَ آخَرَ فَلَمَّا مَضَى أَبُو مُحَمَّدٍ وَرَدَ اسْتِئْنَافٌ مِنَ الصَّاحِبِ ع بِالْإِجْرَاءِ لِأَبِي الْحَسَنِ وَ صَاحِبِهِ وَ لَمْ يَرِدْ فِي الْجُنَيْدِ شَيْءٌ
(The book) ‘Al Irshad’ – Al-Hassan Bin Muhammad Al Ashary who said,
‘A letter of Abu Muhammad-asws had arrived regarding the procedure, to Al-Juneyd killed of Faris Bin Hatim Bin Mahawiya, and Abu Al-Hassan, and another. When Abu Muhammad-asws passed away, the resumption occurred from the Master-ajfj with the procedure to Abu Al-Hassan and his companion, and nothing arrived regarding Al-Juneyd.
قَالَ فَاغْتَمَمْتُ لِذَلِكَ فَوَرَدَ نَعْيُ الْجُنَيْدِ بَعْدَ ذَلِكَ.
He (the narrator) said, ‘I was saddened at that. Then, the obituary of Al-Juneyd came after that’’.[18]
19- نجم، كتاب النجوم رُوِّينَا بِإِسْنَادِنَا إِلَى الشَّيْخِ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ جَرِيرٍ الطَّبَرِيِّ بِإِسْنَادِهِ يَرْفَعُهُ إِلَى أَحْمَدَ الدِّينَوَرِيِّ السَّرَّاجِ الْمُكَنَّى بِأَبِي الْعَبَّاسِ الْمُلَقَّبِ بِآستاره قَالَ انْصَرَفْتُ مِنْ أَرْدَبِيلَ إِلَى دِينَوَرَ أُرِيدُ أَنْ أَحُجَّ وَ ذَلِكَ بَعْدَ مُضِيِّ أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ ع بِسَنَةٍ أَوْ سَنَتَيْنِ وَ كَانَ النَّاسُ فِي حِيرَةَ فَاسْتَبْشَرَ أَهْلُ دِينَوَرَ بِمُوَافَاتِي وَ اجْتَمَعَ الشِّيعَةُ عِنْدِي فَقَالُوا اجْتَمَعَ عِنْدَنَا سِتَّةَ عَشَرَ أَلْفَ دِينَارٍ مِنْ مَالِ الْمَوَالِي وَ نَحْتَاجُ أَنْ نَحْمِلَهَا مَعَكَ وَ تُسَلِّمَهَا بِحَيْثُ يَجِبُ تَسْلِيمُهَا
(The book) ‘Kitab Al Nujoum’ – We are reporting with our chain to the Sheykh Abu Ja’far Muhammad Bin Jareer Al Tabari, raising it to Ahmad Al Deynawari Al Sarrah the teknonumed at Abu Al Abbas Al Mulaqqab as ‘Astarah’, who said,
‘I left to go to Ardabeyl to Deynawar intending to perform Hajj, and that was a year or two years after Abu Muhammad Al-Hassan Bin Ali-asws had passed away, and the people were in confusion. I gave the news of my schedule to the people of Deynawar, and the Shias gathered in my presence. They said, ‘Sixteen thousand Dinars have been collected from the wealth of the friends and we are need to carry it with you and you to submit it where it is obligated to submit it’.
قَالَ فَقُلْتُ يَا قَوْمِ هَذِهِ حِيرَةُ وَ لَا نَعْرِفُ الْبَابَ فِي هَذَا الْوَقْتِ
He (the narrator) said, ‘I said, ‘O people! There is confusion and we do not know the door (access man) during this time’.
قَالَ فَقَالُوا إِنَّمَا اخْتَرْنَاكَ لِحَمْلِ هَذَا الْمَالِ لِمَا نَعْرِفُ مِنْ ثِقَتِكَ وَ كَرَمِكَ فَاعْمَلْ عَلَى أَنْ لَا تُخْرِجَهُ مِنْ يَدَيْكَ إِلَّا بِحُجَّةٍ
He (the narrator) said, ‘They said, ‘But rather we are informing you to carry this wealth to what we know of your trustworthiness and your benevolence, so work upon that you don’t let it go out from your hands except by a proof’.
قَالَ فَحُمِلَ إِلَيَّ ذَلِكَ الْمَالُ فِي صُرَرٍ بِاسْمِ رَجُلٍ رَجُلٍ فَحَمَلْتُ ذَلِكَ الْمَالَ وَ خَرَجْتُ فَلَمَّا وَافَيْتُ قَرْمِيسِينَ كَانَ أَحْمَدُ بْنُ الْحَسَنِ بْنِ الْحَسَنِ مُقِيماً بِهَا فَصِرْتُ إِلَيْهِ مُسَلِّماً فَلَمَّا لَقِيَنِي اسْتَبْشَرَ بِي ثُمَّ أَعْطَانِي أَلْفَ دِينَارٍ فِي كِيسٍ وَ تُخُوتَ ثِيَابِ أَلْوَانٍ مُعْكَمَةٍ لَمْ أَعْرِفْ مَا فِيهَا ثُمَّ قَالَ لِي احْمِلْ هَذَا مَعَكَ وَ لَا تُخْرِجْهُ عَنْ يَدِكَ إِلَّا بِحُجَّةٍ
He (the narrator) said, ‘That wealth was loaded to me in bags with the name of man by man. I carried that wealth and went out. When I arrived at Qarmiseyn, Ahmad Bin Al-Hassan Bin Al-Hassan was staying at it, so I went to him, submitting. When He met me, he smiled at me, then gave me a thousand Dinars in a bag and dark coloured clothes in a bundle, I did not know what was in it. Then he said to me, ‘Carry this with you and do not let it go out form your hands except by proof’.
قَالَ فَقَبَضْتُ الْمَالَ وَ التُّخُوتَ بِمَا فِيهَا مِنَ الثِّيَابِ فَلَمَّا وَرَدْتُ بَغْدَادَ لَمْ يَكُنْ لِي هِمَّةٌ غَيْرَ الْبَحْثِ عَمَّنْ أُشِيرَ إِلَيْهِ بِالنِّيَابَةِ فَقِيلَ لِي إِنَّ هَاهُنَا رَجُلًا يُعْرَفُ بِالْبَاقَطَانِيِّ يَدَّعِي بِالنِّيَابَةِ وَ آخَرُ يُعْرَفُ بِإِسْحَاقَ الْأَحْمَرِ يَدَّعِي النِّيَابَةَ وَ آخَرُ يُعْرَفُ بِأَبِي جَعْفَرٍ الْعَمْرِيِّ يَدَّعِي بِالنِّيَابَةِ
He (the narrator) said, ‘I took possession of the wealth and the bundle with whatever clothes were in it. When I arrived at Baghdad, there did not happen to be any concern for me apart from the verification about the one indicated to with the entrustments. It was said to me, ‘Over here is a man known as Al-Baqatany. He claims the entrustments (on behalf of the 12th Imam-ajfj), and another one knows as Is’haq Al-Ahmar claiming the entrustments, and another known as Ja’far Al-Amry claiming the entrustments’.
قَالَ فَبَدَأْتُ بِالْبَاقَطَانِيِّ وَ صِرْتُ إِلَيْهِ فَوَجَدْتُهُ شَيْخاً مَهِيباً لَهُ مُرُوءَةٌ ظَاهِرَةٌ وَ فَرَسٌ عَرَبِيٌّ وَ غِلْمَانٌ كَثِيرٌ وَ يَجْتَمِعُ النَّاسُ عِنْدَهُ يَتَنَاظَرُونَ
He (the narrator) said, ‘I began with Al-Baqatany and went to him. I found him being as a majestic old man having an apparent personality for him, and Arabian horses and a lot of servants, and the people had gathered in his presence looking at each other’.
قَالَ فَدَخَلْتُ إِلَيْهِ وَ سَلَّمْتُ عَلَيْهِ فَرَحَّبَ وَ قَرَّبَ وَ سَرَّ وَ بَرَّ
He (the narrator) said, ‘I entered to see him and greeted unto him. He was welcoming and drew me closer, and was cheered, and was righteous’.
قَالَ فَأَطَلْتُ الْقُعُودَ إِلَى أَنْ خَرَجَ أَكْثَرُ النَّاسِ
He (the narrator) said, ‘I prolonged the sitting until most of the people had gone out’.
قَالَ فَسَأَلَنِي عَنْ دِينِي فَعَرَّفْتُهُ أَنِّي رَجُلٌ مِنْ أَهْلِ دِينَوَرَ وَافَيْتُ وَ مَعِي شَيْءٌ مِنَ الْمَالِ أَحْتَاجُ أَنْ أُسَلِّمَهُ فَقَالَ لِي احْمِلْهُ
He (the narrator) said, ‘He asked me about my religion. I introduced to him, ‘I am a man from the people of Deynawar. I have arrived and there is some wealth with me I am needy to submit it’. He said to me, ‘Carry it’.
قَالَ فَقُلْتُ أُرِيدُ حُجَّةً قَالَ تَعُودُ إِلَيَّ فِي غَدٍ
He (the narrator) said, ‘I said, ‘I want proof’. He said, ‘Return to me in the morning’’.
قَالَ فَعُدْتُ إِلَيْهِ مِنَ الْغَدِ فَلَمْ يَأْتِ بِحُجَّةٍ وَ عُدْتُ إِلَيْهِ فِي الْيَوْمِ الثَّالِثِ فَلَمْ يَأْتِ بِحُجَّةٍ
He (the narrator) said, ‘I went to him early morning, but he did not give me any proof, and I returned to him during the third day, but he did not give me any proof’.
قَالَ فَصِرْتُ إِلَى إِسْحَاقَ الْأَحْمَرِ فَوَجَدْتُهُ شَابّاً نَظِيفاً مَنْزِلُهُ أَكْبَرُ مِنْ مَنْزِلِ الْبَاقَطَانِيِّ وَ فَرَسُهُ وَ لِبَاسُهُ وَ مُرُوءَتُهُ أَسْرَى وَ غِلْمَانُهُ أَكْثَرُ مِنْ غِلْمَانِهِ وَ يَجْتَمِعُ عِنْدَهُ مِنَ النَّاسِ أَكْثَرُ مِمَّا يَجْتَمِعُ عِنْدَ الْبَاقَطَانِيِّ
He (the narrator) said, ‘I came to Is’haq Al-Ahmad. I found him to be a clean youth. His house was larger than the house of Al-Baqatany, and his horses and his clothing and his personality was captivating, and his servants were more than his servants, and the number of people who had gathered in his presence were more than what had gathered in the presence of Al-Baqatany’.
قَالَ فَدَخَلْتُ وَ سَلَّمْتُ فَرَحَّبَ وَ قَرَّبَ
He (the narrator) said, ‘I entered and greeted. He was welcoming and drew me closer’.
قَالَ فَصَبَرْتُ إِلَى أَنْ خَفَّ النَّاسُ
He (the narrator) said, ‘I was patient until the people lightened’.
قَالَ فَسَأَلَنِي عَنْ حَاجَتِي فَقُلْتُ لَهُ كَمَا قُلْتُ لِلْبَاقَطَانِيِّ وَ عُدْتُ إِلَيْهِ ثَلَاثَةَ أَيَّامٍ فَلَمْ يَأْتِ بِحُجَّةٍ
He (the narrator) said, ‘He asked me about my need. I said to him just as I had said to Al-Baqatany and I returned to him for three days, but he did not come with any proof’.
قَالَ فَصِرْتُ إِلَى أَبِي جَعْفَرٍ الْعَمْرِيِّ فَوَجَدْتُهُ شَيْخاً مُتَوَاضِعاً عَلَيْهِ مُبَطَّنَةٌ بَيْضَاءُ قَاعِدٌ عَلَى لِبْدٍ فِي بَيْتٍ صَغِيرٍ لَيْسَ لَهُ غِلْمَانٌ وَ لَا مِنَ الْمُرُوءَةِ وَ الْفَرَسِ مَا وَجَدْتُ لِغَيْرِهِ
He (the narrator) said, ‘I came to Abu Ja’far Al-Amry. I found him being a humble old man having white linen upon him, seated upon a woollen rug in a small room. There were neither any servants for him nor from the personality and the horses what I had found for others’.
قَالَ فَسَلَّمْتُ فَرَدَّ الْجَوَابَ وَ أَدْنَانِي وَ بَسَطَ مِنِّي ثُمَّ سَأَلَنِي عَنْ حَالِي فَعَرَّفْتُهُ أَنِّي وَافَيْتُ مِنَ الْجَبَلِ وَ حَمَلْتُ مَالًا
He (the narrator) said, ‘I greeted. He returned the answer and drew me closer and spread (mat) for me. Then he asked me about my state. I introduced to him, ‘I have arrived from the mountain and am carrying wealth’.
قَالَ فَقَالَ إِنْ أَحْبَبْتَ أَنْ يَصِلَ هَذَا الشَّيْءُ إِلَى مَنْ يَجِبُ أَنْ يَصِلَ إِلَيْهِ تَخْرُجُ إِلَى سُرَّمَنْرَأَى وَ تَسْأَلُ دَارَ ابْنِ الرِّضَا وَ عَنْ فُلَانِ بْنِ فُلَانٍ الْوَكِيلِ وَ كَانَتْ دَارُ ابْنِ الرِّضَا عَامِرَةً بِأَهْلِهَا فَإِنَّكَ تَجِدُ هُنَاكَ مَا تُرِيدُ
He (the narrator) said, ‘He said, ‘If you like to deliver this thing to the one it is obligated to be delivered to, then go out to Surmanray and ask for the house of Ibn Al-Reza-asws, and about so and so, son of so and so, the representative, and the house of Ibn Al-Reza-asws is filled with its people. You will find over there what you want’’.
قَالَ فَخَرَجْتُ مِنْ عِنْدِهِ وَ مَضَيْتُ نَحْوَ سُرَّمَنْرَأَى وَ صِرْتُ إِلَى دَارِ ابْنِ الرِّضَا وَ سَأَلْتُ عَنِ الْوَكِيلِ فَذَكَرَ الْبَوَّابُ أَنَّهُ مُشْتَغِلٌ فِي الدَّارِ وَ أَنَّهُ يَخْرُجُ آنِفاً فَقَعَدْتُ عَلَى الْبَابِ أَنْتَظِرُ خُرُوجَهُ فَخَرَجَ بَعْدَ سَاعَةٍ
He (the narrator) said, ‘I went out from his presence and went towards Surmanray and came to the house of Ibn Al-Reza-asws, and I asked about the representative. The doorman mentioned that he was busy in the house, and he would be coming out just now. I sat by the door awaiting his coming out. He came out after a while.
فَقُمْتُ وَ سَلَّمْتُ عَلَيْهِ وَ أَخَذَ بِيَدِي إِلَى بَيْتٍ كَانَ لَهُ وَ سَأَلَنِي عَنْ حَالِي وَ مَا وَرَدْتُ لَهُ فَعَرَّفْتُهُ أَنِّي حَمَلْتُ شَيْئاً مِنَ الْمَالِ مِنْ نَاحِيَةِ الْجَبَلِ وَ أَحْتَاجُ أَنْ أُسَلِّمَهُ بِحُجَّةٍ
I stood up and greeted unto him, and he held my hand taking me to a house which was for him and asked me about my state and what I had come to him for. I introduced to him, ‘I am carrying something from the wealth from the mountain areas and am needy to submit it with proof’.
قَالَ فَقَالَ نَعَمْ ثُمَّ قَدَّمَ إِلَيَّ طَعَاماً وَ قَالَ لِي تَغَدَّ بِهَذَا وَ اسْتَرِحْ فَإِنَّكَ تَعِبْتَ فَإِنَّ بَيْنَنَا وَ بَيْنَ صَلَاةِ الْأُولَى سَاعَةً فَإِنِّي أَحْمِلُ إِلَيْكَ مَا تُرِيدُ
He (the narrator) said, ‘He said, ‘Yes’. Then he forwarded a meal to me and said to me, ‘Have dinner with this and rest for you are tired, for between us and the first Salat, there is time, and I shall carry to you what you want’’.
قَالَ فَأَكَلْتُ وَ نِمْتُ فَلَمَّا كَانَ وَقْتُ الصَّلَاةِ نَهَضْتُ وَ صَلَّيْتُ وَ ذَهَبْتُ إِلَى الْمَشْرَعَةِ فَاغْتَسَلْتُ وَ نَضَّرْتُ [وَ] انْصَرَفْتُ إِلَى بَيْتِ الرَّجُلِ وَ سَكَنْتُ إِلَى أَنْ مَضَى مِنَ اللَّيْلِ رُبُعُهُ فَجَاءَنِي بَعْدَ أَنْ مَضَى مِنَ اللَّيْلِ رُبُعُهُ وَ مَعَهُ دَرْجٌ
He (the narrator) said, ‘I ate and slept. When it was time for the Salat, I got up and prayed and went to bathroom and bathed, and I looked and left to go to the house of the man and settled until more than a quarter of the night had passed by. He came to me after a quarter of the night had passed by, and with him was a scroll.
فِيهِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَافَى أَحْمَدُ بْنُ مُحَمَّدٍ الدِّينَوَرِيُّ وَ حَمَلَ سِتَّةَ عَشَرَ أَلْفَ دِينَارٍ فِي كَذَا وَ كَذَا صُرَّةً فِيهَا صُرَّةُ فُلَانِ بْنِ فُلَانٍ كَذَا وَ كَذَا دِينَاراً إِلَى أَنْ عَدَّدَ الصُّرَرَ كُلَّهَا وَ صُرَّةُ فُلَانِ بْنِ فُلَانٍ الذَّرَّاعِ سِتَّةَ عَشَرَ دِينَاراً
In it was: ‘In the Name of Allah-azwj the Beneficent, the Merciful! Ahmad Bin Muhammad Al-Deynawari has arrived, and he is carrying sixteen thousand Dinars in such and such bags. In it is a bad of so and so, son of so and so with such and such Dinars’ – until he-ajfj had counted the number of bags, all of them – ‘and a bag of so and so, son of so and so, Al-Zara’a, sixteen Dinars’’.
قَالَ فَوَسْوَسَ إِلَيَّ الشَّيْطَانُ فَقُلْتُ إِنَّ سَيِّدِي أَعْلَمُ بِهَذَا مِنِّي فَمَا زِلْتُ أَقْرَأُ ذِكْرَهُ صُرَّةً صُرَّةً وَ ذِكْرَ صَاحِبِهَا حَتَّى أَتَيْتُ عَلَيْهَا عِنْدَ آخِرِهَا
He (the narrator) said, ‘The Satan-la whispered to me. I said, ‘My Master-ajfj is more knowing with this than me’. I did not cease to read bag by bag, and mention of its owner, until I came upon it to its last one.
ثُمَّ ذَكَرَ قَدْ حُمِلَ مِنْ قَرْمِيسِينَ مِنْ عِنْدِ أَحْمَدَ بْنِ الْحَسَنِ الْمَادَرَائِيِّ أَخِي الصَّوَّافِ كِيسٌ فِيهِ أَلْفُ دِينَارٍ وَ كَذَا وَ كَذَا تَخْتاً مِنَ الثِّيَابِ مِنْهَا ثَوْبُ فُلَانٍ وَ ثَوْبٌ لَوْنُهُ كَذَا حَتَّى نَسَبَ الثِّيَابَ إِلَى آخِرِهَا بِأَنْسَابِهَا وَ أَلْوَانِهَا
Then he-ajfj mentioned: ‘He has carried from Qarmeyseyn, from the presence of Ahmad Bin Al-Hassan Al-Madaraie, brother of Al-Sawwaf, a bag wherein are a thousand Dinars, and such and such variety of clothes. From these are clothes of so and so, and the clothes, their colour is such and such’ – until he-ajfj had described the clothes to their last one with their attributes and their colours’.
قَالَ فَحَمِدْتُ اللَّهَ وَ شَكَرْتُهُ عَلَى مَا مَنَّ بِهِ عَلَيَّ مِنْ إِزَالَةِ الشَّكِّ عَنْ قَلْبِي فَأَمَرَ بِتَسْلِيمٍ جَمِيعِ مَا حَمَلْتُ إِلَى حَيْثُ يَأْمُرُنِي أَبُو جَعْفَرٍ الْعَمْرِيُّ
He (the narrator) said, ‘I praised Allah-azwj and thanked Him-azwj, upon what He-azwj had Conferred upon me, from the removal of the doubt from my heart. He-ajfj ordered me with submitting entirety of what I had carried to wherever Abu Ja’far Al-Amry instructs me so’.
قَالَ فَانْصَرَفْتُ إِلَى بَغْدَادَ وَ صِرْتُ إِلَى أَبِي جَعْفَرٍ الْعَمْرِيِّ
He (the narrator) said, ‘I left to go to Baghdad and came to Abu Ja’far Al-Amry’.
قَالَ وَ كَانَ خُرُوجِي وَ انْصِرَافِي فِي ثَلَاثَةِ أَيَّامٍ
He (the narrator) said, ‘And my going out and my leaving was in there days’.
قَالَ فَلَمَّا بَصُرَ بِي أَبُو جَعْفَرٍ ره قَالَ لِمَ لَمْ تَخْرُجْ فَقُلْتُ يَا سَيِّدِي مِنْ سُرَّمَنْرَأَى انْصَرَفْتُ
He (the narrator) said, ‘When Abu Ja’far sighted me, he said, ‘Why did you not go out?’ I said, ‘My master! I have left from Surmanray’’.
قَالَ فَأَنَا أُحَدِّثُ أَبَا جَعْفَرٍ بِهَذَا إِذْ وَرَدَتْ رُقْعَةٌ إِلَى أَبِي جَعْفَرٍ الْعَمْرِيِّ مِنْ مَوْلَانَا صَاحِبِ الْأَمْرِ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ مَعَهَا دَرْجٌ مِثْلُ الدَّرْجِ الَّذِي كَانَ مَعِي فِيهِ ذِكْرُ الْمَالِ وَ الثِّيَابِ وَ أَمَرَ أَنْ يُسَلَّمَ جَمِيعُ ذَلِكَ إِلَى أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ جَعْفَرٍ الْقَطَّانِ الْقُمِّيِّ
He (the narrator) said, ‘I was narrating to Abu Ja’far with this when a note arrived to Abu Ja’far Al-Amry, from our Master-ajfj, Master-ajfj of the Command, may the Salawaat of Allah-azwj be upon him-ajfj, and there was a scroll with it like the scroll which was with me. In it was mention of the money and the clothes, and he-ajfj ordered with submitting entirety of that to Abu Ja’far Muhammad Bin Ahmad Bin Ja’far Al-Qattan Al-Qummi.
فَلَبِسَ أَبُو جَعْفَرٍ الْعَمْرِيُّ ثِيَابَهُ وَ قَالَ لِي احْمِلْ مَا مَعَكَ إِلَى مَنْزِلِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ جَعْفَرٍ الْقَطَّانِ الْقُمِّيِّ
Abu Ja’far Al-Amry wore his clothes and said to me, ‘Carry whatever is with you to the house of Muhammad Bin Ahmad Bin Ja’far Al-Qattan Al-Qummi’’.
قَالَ فَحَمَلْتُ الْمَالَ وَ الثِّيَابَ إِلَى مَنْزِلِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ جَعْفَرٍ الْقَطَّانِ وَ سَلَّمْتُهَا إِلَيْهِ وَ خَرَجْتُ إِلَى الْحَجِّ فَلَمَّا رَجَعْتُ إِلَى دِينَوَرَ اجْتَمَعَ عِنْدِي النَّاسُ فَأَخْرَجْتُ الدَّرْجَ الَّذِي أَخْرَجَهُ وَكِيلُ مَوْلَانَا صَلَوَاتُ اللَّهِ عَلَيْهِ إِلَيَّ وَ قَرَأْتُهُ عَلَى الْقَوْمِ
He (the narrator) said, ‘I carried the money and the clothes to the house of Muhammad Bin Ahmad Bin Ja’far Al-Qattan and submitted these to him, and I went out to Hajj. When I returned to Deynawar, the people gathered in my presence. I brought out the scroll which the representative of our Master-ajfj, may the Salawaat of Allah-azwj be upon him-ajfj had brought out to me, and I read it out to the people.
فَلَمَّا سَمِعَ بِذِكْرِ الصُّرَّةِ بِاسْمِ الذَّرَّاعِ سَقَطَ مَغْشِيّاً عَلَيْهِ وَ مَا زِلْنَا نُعَلِّلُهُ حَتَّى أَفَاقَ فَلَمَّا أَفَاقَ سَجَدَ شُكْراً لِلَّهِ عَزَّ وَ جَلَّ وَ قَالَ الْحَمْدُ لِلَّهِ الَّذِي مَنَّ عَلَيْنَا بِالْهِدَايَةِ الْآنَ عَلِمْتُ أَنَّ الْأَرْضَ لَا تَخْلُو مِنْ حُجَّةٍ هَذِهِ الصُّرَّةُ دَفَعَهَا وَ اللَّهِ إِلَيَّ هَذَا الذَّرَّاعُ لَمْ يَقِفْ عَلَى ذَلِكَ إِلَّا اللَّهُ عَزَّ وَ جَلَّ
When he heard the mention of the bag with the name of Al-Zara’a, he fell down with unconsciousness upon him, and we did not cease to bring him around until he woke up. When he woke up, he performed a Sajdah of thanks to Allah-azwj Mighty and Majestic and said, ‘The Praise is for Allah-azwj Who Conferred upon us with the guidance. Now I know that the earth cannot be vacant from a Divine Authority. By Allah-azwj! This bad had been handed to me by this Al-Zara’a. No one had known of that except Allah-azwj Mighty and Majestic!’’
قَالَ فَخَرَجْتُ وَ لَقِيتُ بَعْدَ ذَلِكَ أَبَا الْحَسَنِ الْمَادَرَائِيَّ وَ عَرَّفْتُهُ الْخَبَرَ وَ قَرَأْتُ عَلَيْهِ الدَّرْجَ فَقَالَ يَا سُبْحَانَ اللَّهِ مَا شَكَكْتُ فِي شَيْءٍ فَلَا تَشُكَّ فِي أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يُخْلِي أَرْضَهُ مِنْ حُجَّتِهِ
He (the narrator) said, ‘I went out and after that I met Abu Al-Hassan Al-Madaraie and let him know the news, and I read out the scroll to him. He said, ‘O Glory be to Allah-azwj! I am not doubting regarding anything, so do not doubt regarding me. Allah-azwj Mighty and Majestic does not Leave His-azwj earth vacant from a Divine Authority!
اعْلَمْ أَنَّهُ لَمَّا غَزَا إِذْكُوتَكِينُ يَزِيدَ بْنَ عَبْدِ اللَّهِ بِشَهْرَزُورَ وَ ظَفِرَ بِبِلَادِهِ وَ احْتَوَى عَلَى خَزَائِنِهِ صَارَ إِلَيَّ رَجُلٌ وَ ذَكَرَ أَنَّ يَزِيدَ بْنَ عَبْدِ اللَّهِ جَعَلَ الْفَرَسَ الْفُلَانِيَّ وَ السَّيْفَ الْفُلَانِيَّ فِي بَابِ مَوْلَانَا ع
Know that when Izkowtekeyn raided Yazeed Bin Abdullah at Sharazur and was victorious with his city and captured his treasure, a man came to me and mentioned that Yazeed Bin Abdullah had made a particular horses and a particular sword to be at the door or our Master-ajfj’.
قَالَ فَجَعَلْتُ أَنْقُلُ خَزَائِنَ يَزِيدَ بْنِ عَبْدِ اللَّهِ إِلَى إِذْكُوتَكِينَ أَوَّلًا فَأَوَّلًا وَ كُنْتُ أُدَافِعُ بِالْفَرَسِ وَ السَّيْفِ إِلَى أَنْ لَمْ يَبْقَ شَيْءٌ غَيْرُهُمَا وَ كُنْتُ أَرْجُو أَنْ أُخَلِّصَ ذَلِكَ لِمَوْلَانَا ع فَلَمَّا اشْتَدَّتْ مُطَالَبَةُ إِذْكُوتَكِينَ إِيَّايَ وَ لَمْ يُمْكِنِّي مُدَافَعَتُهُ جَعَلْتُ فِي السَّيْفِ وَ الْفَرَسِ فِي نَفْسِي أَلْفَ دِينَارٍ وَ وَزَنْتُهَا وَ دَفَعْتُهَا إِلَى الْخَازِنِ وَ قُلْتُ لَهُ ارْفَعْ هَذِهِ الدَّنَانِيرَ فِي أَوْثَقِ مَكَانٍ وَ لَا تُخْرِجَنَّ إِلَيَّ فِي حَالٍ مِنَ الْأَحْوَالِ وَ لَوِ اشْتَدَّتِ الْحَاجَةُ إِلَيْهَا وَ سَلَّمْتُ الْفَرَسَ وَ السَّيْفَ
He (the narrator) said, ‘I went on to transfer the treasure of Yazeed Bin Abdullah to Izkowtekeyn firstly, and I went on to delay with the horse and the sword until there did not remain anything other than these two, and I was hoping to leave that for our Master-ajfj. When the demands of Izkowteketn to me intensified and I was not longer able to delay it, I made a thousand Dinars to be regarding the sword and the horse, within myself, and weighed them and hand them to Al-Hazin and said to him, ‘Keep these Dinars in a trusted place and do not bring them out to me in any situation from the situations, and even if the need to these is severe’, and I submitted the horse and the sword.
قَالَ فَأَنَا قَاعِدٌ فِي مَجْلِسِي بِالَّذِي أُبْرِمُ الْأُمُورَ وَ أُوفِي الْقَصَصَ وَ آمُرُ وَ أَنْهَى إِذْ دَخَلَ أَبُو الْحَسَنِ الْأَسَدِيُّ وَ كَانَ يَتَعَاهَدُنِي الْوَقْتَ بَعْدَ الْوَقْتِ وَ كُنْتُ أَقْضِي حَوَائِجَهُ فَلَمَّا طَالَ جُلُوسُهُ وَ عَلَيَّ بُؤْسٌ كَثِيرٌ قُلْتُ لَهُ مَا حَاجَتُكَ
He (the narrator) said, ‘I was seated in my seat which concluded the matters and fulfilled the stories, and I instructed and forbade, when Abu Al-Hassan Al-Asady entered, and he used to promise me time after time, and I would fulfill his need. When his sitting was prolonged and upon me was a lot of misery, I said to him, ‘What is your need?’
قَالَ أَحْتَاجُ مِنْكَ إِلَى خَلْوَةٍ فَأَمَرْتُ الْخَازِنَ أَنْ يُهَيِّئَ لَنَا مَكَاناً مِنَ الْخِزَانَةِ فَدَخَلْنَا الْخِزَانَةَ فَأَخْرَجَ إِلَيَّ رُقْعَةً صَغِيرَةً مِنْ مَوْلَانَا ع فِيهَا يَا أَحْمَدَ بْنَ الْحَسَنِ الْأَلْفُ دِينَارٍ الَّتِي لَنَا عِنْدَكَ ثَمَنُ الْفَرَسِ وَ السَّيْفِ سَلِّمْهَا إِلَى أَبِي الْحَسَنِ الْأَسَدِيِّ
He said, ‘I am needy from you to privacy’. So I instructed Al-Hazin to step aside for us a place from the treasury. We entered the treasury and he brought out a small not to me from our Master-ajfj wherein was: ‘O Ahmad Bin Al-Hassan! The thousand Dinars which are for you in your possession, being the price of the horse and the sword, submit these to Abu Al-Hassan Al-Asady’’.
قَالَ فَخَرَرْتُ لِلَّهِ سَاجِداً شُكْراً لِمَا مَنَّ بِهِ عَلَيَّ وَ عَرَفْتُ أَنَّهُ حُجَّةُ اللَّهِ حَقّاً لِأَنَّهُ لَمْ يَكُنْ وَقَفَ عَلَى هَذَا أَحَدٌ غَيْرِي فَأَضَفْتُ إِلَى ذَلِكَ الْمَالِ ثَلَاثَةَ آلَافِ دِينَارٍ أُخْرَى سُرُوراً بِمَا مَنَّ اللَّهُ عَلَيَّ بِهَذَا الْأَمْرِ.
He (the narrator) said, ‘I fell in Sajdah to Allah-azwj, thanking for what He-azwj had Conferred upon me, and I recognised that he-ajfj was a true Divine Authority of Allah-azwj, because no one had known of this apart from me. So I increased to that money with another three thousand Dinars, in happiness with what Allah-azwj had Conferred upon me with this matter’’.[19]
وَ مِنْ ذَلِكَ مَا رَوَيْنَاهُ بِإِسْنَادِنَا إِلَى الشَّيْخِ أَبِي جَعْفَرٍ الطَّبَرِيِّ أَيْضاً مِنْ كِتَابِهِ عَنْ أَبِي الْمُفَضَّلِ الشَّيْبَانِيِّ عَنِ الْكُلَيْنِيِّ قَالَ الْقَاسِمُ بْنُ الْعَلَاءِ كَتَبْتُ إِلَى صَاحِبِ الزَّمَانِ ثَلَاثَةَ كُتُبٍ فِي حَوَائِجَ لِي وَ أَعْلَمْتُهُ أَنَّنِي رَجُلٌ قَدْ كَبِرَ سِنِّي وَ أَنَّهُ لَا وَلَدَ لِي فَأَجَابَنِي عَنِ الْحَوَائِجِ وَ لَمْ يُجِبْنِي فِي الْوَلَدِ بِشَيْءٍ
And from that is what we are reporting by our chain to the Sheykh Abu Ja’far Al Tabari as well, from his book, from Abu Al Mufazzal Al Shaybani, from Al Kulayni who said,
‘Al-Qasim Bin Al-A’ala wrote three letters to Master-ajfj of the Time regarding needs for me, and I let him-ajfj know that I was a man who age was old and there was no child for me. He-ajfj answered me about the needs and did not answer me with anything regarding the child.
فَكَتَبْتُ إِلَيْهِ فِي الرَّابِعَةِ كِتَاباً وَ سَأَلْتُهُ أَنْ يَدْعُوَ إِلَى اللَّهِ أَنْ يَرْزُقَنِي وَلَداً فَأَجَابَنِي وَ كَتَبَ بِحَوَائِجِي وَ كَتَبَ اللَّهُمَّ ارْزُقْهُ وَلَداً ذَكَراً تَقَرُّ بِهِ عَيْنُهُ وَ اجْعَلْ هَذَا الْحَمْلَ الَّذِي لَهُ وَلَداً ذَكَراً
I wrote to him-ajfj in the fourth letter and asked him-ajfj to supplicate to Allah-azwj to Grace me a child. He-ajfj answered me regarding my needs and wrote: ‘O Allah-azwj! Grace him a male child his eyes can be delighted with him and Make this pregnancy (of his maid) which is for him, to be of a male child’.
فَوَرَدَ الْكِتَابُ وَ أَنَا لَا أَعْلَمُ أَنَّ لِي حَمْلًا فَدَخَلْتُ إِلَى جَارِيَتِي فَسَأَلْتُهَا عَنْ ذَلِكَ فَأَخْبَرَتْنِي أَنَّ عِلَّتَهَا قَدِ ارْتَفَعَتْ فَوَلَدَتْ غُلَاماً.
The letter arrived and I did not know that there was a pregnancy for me. I entered to my maid and asked her about that. She informed me that her illness had been lifted. She gave birth to a boy’’.[20]
وَ بِإِسْنَادِنَا إِلَى الشَّيْخِ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ جَرِيرٍ الطَّبَرِيِّ فِي كِتَابِهِ قَالَ حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ هَارُونَ بْنِ مُوسَى التَّلَّعُكْبَرِيُّ قَالَ حَدَّثَنِي أَبُو الْحُسَيْنِ بْنُ أَبِي الْبَغْلِ الْكَاتِبُ قَالَ تَقَلَّدْتُ عَمَلًا مِنْ أَبِي مَنْصُورِ بْنِ صَالِحَانِ وَ جَرَى بَيْنِي وَ بَيْنَهُ مَا أوجبت [أَوْجَبَ] اسْتِتَارِي فَطَلَبَنِي وَ أَخَافَنِي فَمَكَثْتُ مُسْتَتِراً خَائِفاً ثُمَّ قَصَدْتُ مَقَابِرَ قُرَيْشٍ لَيْلَةَ الْجُمُعَةِ وَ اعْتَمَدْتُ الْمَبِيتَ هُنَاكَ لِلدُّعَاءِ وَ الْمَسْأَلَةِ وَ كَانَتْ لَيْلَةَ رِيحٍ وَ مَطَرٍ
And by our chain to the Sheykh Abu Ja’far Muhammad Bin Jareer Al Tabari in his book. He said, ‘It is narrated to us by Abu Ja’far Muhammad Bin Haroun Bin Musa Al Tal’akbury who said, ‘It is narrated to me by Al Al-Husayn Bin Abu Al Bagl the scribe who said,
‘I was collared with work from Abu Mansour Bin Salihan and it obligated a concealment for me to flow between me and him. He sought me and frightened me. I remained in hiding, fearing. Then I went to the graveyard of Qureysh (Al-Kazimeyn) on a night of Friday, and I deliberated to spend the night over there for the supplicating and the asking, and it was a night of wind and rain.
فَسَأَلْتُ أَبَا جَعْفَرٍ الْقَيِّمَ أَنْ يُغْلِقَ الْأَبْوَابَ وَ أَنْ يَجْتَهِدَ فِي خَلْوَةِ الْمَوْضِعِ لِأَخْلُوَ بِمَا أُرِيدُهُ مِنَ الدُّعَاءِ وَ الْمَسْأَلَةِ وَ آمَنَ مِنْ دُخُولِ إِنْسَانٍ مِمَّا لَمْ آمَنْهُ وَ خِفْتُ مِنْ لِقَائِي لَهُ فَفَعَلَ وَ قَفَّلَ الْأَبْوَابَ وَ انْتَصَفَ اللَّيْلُ وَ وَرَدَ مِنَ الرِّيحِ وَ الْمَطَرِ مَا قَطَعَ النَّاسَ عَنِ الْمَوْضِعِ وَ مَكَثْتُ أَدْعُو وَ أَزُورُ وَ أُصَلِّي
I asked Abu Ja’far the custodian to lock the doors and strive to empty the place with what I had intended from the supplicating and asking and to be safe from the people entering, from the ones I did not feel safe from and feared from my meeting him. He did so and locked the doors, and at midnight there came from the wind and the rain what could cut the person from the place, and I remained supplicating and (reciting) Ziyaraat and praying Salat.
فَبَيْنَا أَنَا كَذَلِكَ إِذْ سَمِعْتُ وَطْئاً عِنْدَهُ مَوْلَانَا مُوسَى ع وَ إِذَا رَجُلٌ يَزُورُ فَسَلَّمَ عَلَى آدَمَ وَ أُولِي الْعَزْمِ ع ثُمَّ الْأَئِمَّةِ وَاحِداً وَاحِداً إِلَى أَنِ انْتَهَى إِلَى صَاحِبِ الزَّمَانِ ع فَلَمْ يَذْكُرْهُ فَعَجِبْتُ مِنْ ذَلِكَ وَ قُلْتُ لَهُ لَعَلَّهُ نَسِيَ أَوْ لَمْ يَعْرِفْ أَوْ هَذَا مَذْهَبٌ لِهَذَا الرَّجُلِ
While I was like that when I heard footsteps in the presence of our Master-asws Musa-asws, and there was a man visiting. He saluted unto Adam-as and the Determined one (from the Messengers-as), then the Imams-asws one by one, until he ended to Master-ajfj of the Time. He did not mention him-ajfj. I was astounded from that, and I said (within myself), ‘Perhaps he forgot, or does not know, or this is the doctrine of this man’.
فَلَمَّا فَرَغَ مِنْ زِيَارَتِهِ صَلَّى رَكْعَتَيْنِ وَ أَقْبَلَ إِلَيَّ عِنْدَ مَوْلَانَا أَبِي جَعْفَرٍ ع فَزَارَ مِثْلَ تِلْكَ الزِّيَارَةِ وَ ذَلِكَ السَّلَامِ وَ صَلَّى رَكْعَتَيْنِ وَ أَنَا خَائِفٌ مِنْهُ إِذْ لَمْ أَعْرِفْهُ وَ رَأَيْتُهُ شَابّاً تَامّاً مِنَ الرِّجَالِ عَلَيْهِ ثِيَابٌ بِيضٌ وَ عِمَامَةٌ مُحَنَّكٌ وَ ذُؤَابَةٌ وَ رِدَاءٌ عَلَى كَتِفِهِ مُسْبَلٌ
When he was free from his visitation, he prayed to Cycles Salat and came to me in the presence of our Master-asws Abu Ja’far-asws. He performed a visitation like that visitation, and that is the saluting, and praying the two Cycles, and I was fearful from him when I did not recognise him, and I saw him as being a complete youth from the men, having white clothes upon him and a turban, with an end under his neck and a neck behind him like a tail, and a cloak upon his shoulders placed down.
فَقَالَ يَا أَبَا الْحُسَيْنِ بْنَ أَبِي الْبَغْلِ أَيْنَ أَنْتَ عَنْ دُعَاءِ الْفَرَجِ فَقُلْتُ وَ مَا هُوَ يَا سَيِّدِي فَقَالَ تُصَلِّي رَكْعَتَيْنِ وَ تَقُولُ يَا مَنْ أَظْهَرَ الْجَمِيلَ وَ سَتَرَ الْقَبِيحَ يَا مَنْ لَمْ يُؤَاخِذْ بِالْجَرِيرَةِ وَ لَمْ يَهْتِكِ السِّتْرَ
He said, ‘O Abu Al-Husayn Bin Abu Al-Bagl! Where are you from supplication of the relief (Dua Al-Faraj)?’ I said, ‘And what is it my chief?’ He said, ‘You should pray two Cycles and say, ‘O One-azwj Who Reveals the beautify and Conceals the ugliness! O One-azwj Who does not Seize for the offenses and does not Violate the veil!
يَا عَظِيمَ الْمَنِّ يَا كَرِيمَ الصَّفْحِ يَا حَسَنَ التَّجَاوُزِ يَا وَاسِعَ الْمَغْفِرَةِ يَا بَاسِطَ الْيَدَيْنِ بِالرَّحْمَةِ يَا مُنْتَهَى كُلِّ نَجْوَى وَ يَا غَايَةَ كُلِّ شَكْوَى يَا عَوْنَ كُلِّ مُسْتَعِينٍ يَا مُبْتَدِئاً بِالنِّعَمِ قَبْلَ اسْتِحْقَاقِهَا
O Mighty of Conferment! O Benevolent of the Pardoning! O goodly of overlooking! O vast of the Forgiveness! O Extender of the Hands with the Mercy! O endpoint of every whispering and O peak of every complaint! O Supporter of every seeker of support! O Initiator with the bounties before its being deserving!
يَا رَبَّاهْ عَشْرَ مَرَّاتٍ يَا سَيِّدَاهْ عَشْرَ مَرَّاتٍ يَا مَوْلَيَاهْ عَشْرَ مَرَّاتٍ يَا غَايَتَاهْ عَشْرَ مَرَّاتٍ يَا مُنْتَهَى غَايَةِ رَغْبَتَاهْ عَشْرَ مَرَّاتٍ
O Lord-azwj! (ten times). O Chief! (ten times). O Master! (ten times). O Peak of the endpoint! (ten times).
أَسْأَلُكَ بِحَقِّ هَذِهِ الْأَسْمَاءِ وَ بِحَقِّ مُحَمَّدٍ وَ آلِهِ الطَّاهِرِينَ ع إِلَّا مَا كَشَفْتَ كَرْبِي وَ نَفَّسْتَ هَمِّي وَ فَرَّجْتَ غَمِّي وَ أَصْلَحْتَ حَالِي
I ask You-azwj by the right of these name and by the right of Muhammad-saww and his-saww pure Progeny-asws, please Remove my anguish and Relieve my distress, and Relieve my sorrows, and Correct my situation!’
وَ تَدْعُو بَعْدَ ذَلِكَ مَا شِئْتَ وَ تَسْأَلُ حَاجَتَكَ ثُمَّ تَضَعُ خَدَّكَ الْأَيْمَنَ عَلَى الْأَرْضِ وَ تَقُولُ مِائَةَ مَرَّةٍ فِي سُجُودِكَ يَا مُحَمَّدُ يَا عَلِيُّ يَا عَلِيُّ يَا مُحَمَّدُ اكْفِيَانِي فَإِنَّكُمَا كَافِيَايَ وَ انْصُرَانِي فَإِنَّكُمَا نَاصِرَايَ
And you should supplicate after that with whatever you so desire and ask your need. Then place your right cheek upon the ground and say one hundred times in your Sajdah, ‘O Muhammad-saww! O Ali-asws! O Ali-asws! O Muhammad-saww! Suffice me for you-asws are both my sufficers and help me for you-asws are both my helpers!’
وَ تَضَعُ خَدَّكَ الْأَيْسَرَ عَلَى الْأَرْضِ وَ تَقُولُ مِائَةَ مَرَّةٍ أَدْرِكْنِي وَ تُكَرِّرُهَا كَثِيراً وَ تَقُولُ الْغَوْثَ الْغَوْثَ الْغَوْثَ حَتَّى يَنْقَطِعَ النَّفَسُ وَ تَرْفَعُ رَأْسَكَ فَإِنَّ اللَّهَ بِكَرَمِهِ يَقْضِي حَاجَتَكَ إِنْ شَاءَ اللَّهُ
And place your left cheek upon the ground and say one hundred times, ‘Help me!’ And repeat it many times and saying, ‘The help! The help! The help!’ – until the breath is cut off, and raised your head, for Allah-azwj, by His-azwj Benevolence shall Fulfill your need, if Allah-azwj so Desires’.
فَلَمَّا شَغَلْتُ بِالصَّلَاةِ وَ الدُّعَاءِ خَرَجَ فَلَمَّا فَرَغْتُ خَرَجْتُ إِلَى أَبِي جَعْفَرٍ لِأَسْأَلَهُ عَنِ الرَّجُلِ وَ كَيْفَ دَخَلَ فَرَأَيْتُ الْأَبْوَابَ عَلَى حَالِهَا مُغَلَّقَةً مُقَفَّلَةً فَعَجِبْتُ مِنْ ذَلِكَ وَ قُلْتُ لَعَلَّهُ بَاتَ هَاهُنَا وَ لَمْ أَعْلَمْ
When I pre-occupied with the Salat and the supplication, he went out. When I was free, I went out to Abu Ja’far to ask him about the man, and how he had entered. I saw the doors being upon their state, closed, locked. I was astonished from that and said, ‘Perhaps he is spending the night over here, and I did not know.
فَانْتَهَيْتُ إِلَى أَبِي جَعْفَرٍ الْقَيِّمِ فَخَرَجَ إِلَى عِنْدِي مِنْ بَيْتِ الزَّيْتِ فَسَأَلْتُهُ عَنِ الرَّجُلِ وَ دُخُولِهِ فَقَالَ الْأَبْوَابُ مُقَفَّلَةٌ كَمَا تَرَى مَا فَتَحْتُهَا فَحَدَّثْتُهُ بِالْحَدِيثِ فَقَالَ هَذَا مَوْلَانَا صَاحِبُ الزَّمَانِ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ قَدْ شَاهَدْتُهُ مِرَاراً فِي مِثْلِ هَذِهِ اللَّيْلَةِ عِنْدَ خُلُوِّهَا مِنَ النَّاسِ
I ended up to Abu Ja’far the custodian. He came out to me from the olive room. I asked him about the man and his entry. He said, ‘The doors are locked just as you can see. I have not opened these’. I narrated to him with the narration. He said, ‘This is our Master-ajfj, Master-ajfj of the Time, may the Salawaat of Allah-azwj be upon him-ajfj, and I have seen him-ajfj repeatedly in the likes of this night in his-ajfj isolation from the people’.
فَتَأَسَّفْتُ عَلَى مَا فَاتَنِي مِنْهُ وَ خَرَجْتُ عِنْدَ قُرْبِ الْفَجْرِ وَ قَصَدْتُ الْكَرْخَ إِلَى الْمَوْضِعِ الَّذِي كُنْتُ مُسْتَتِراً فِيهِ فَمَا أَضْحَى النَّهَارَ إِلَّا وَ أَصْحَابُ ابْنِ الصَّالِحَانِ يَلْتَمِسُونَ لِقَائِي وَ يَسْأَلُونَ عَنِّي أَصْدِقَائِي وَ مَعَهُمْ أَمَانٌ مِنَ الْوَزِيرِ وَ رُقْعَةٌ بِخَطِّهِ فِيهَا كُلُّ جَمِيلٍ
I regretted upon what had been lost from me, from him-ajfj, and I went out during near the dawn and aimed for Al-Karkh to the place which I was hiding in. The day did not illuminate except, and the companions of Al-Salihan were seeking to meet me, and they were asking my friend about me, and with them was an amnesty from the minister and a note in his handwriting wherein was every beautiful thing.
فَحَضَرْتُهُ مَعَ ثِقَةٍ مِنْ أَصْدِقَائِي عِنْدَهُ فَقَامَ وَ الْتَزَمَنِي وَ عَامَلَنِي بِمَا لَمْ أَعْهَدْهُ مِنْهُ وَ قَالَ انْتَهَتْ بِكَ الْحَالُ إِلَى أَنْ تَشْكُوَنِي إِلَى صَاحِبِ الزَّمَانِ صَلَوَاتُ اللَّهِ عَلَيْهِ
I presented in his presence with trusted ones from my friends. He stood up and committed to me and treated me with what I had not anticipated from him, and he said, ‘Your situation deteriorated with you until you complained to Master-ajfj of the Time, may the Salawaat of Allah-azwj be upon him-asws?’
فَقُلْتُ قَدْ كَانَ مِنِّي دُعَاءٌ وَ مَسْأَلَةٌ فَقَالَ وَيْحَكَ رَأَيْتُ الْبَارِحَةَ مَوْلَايَ صَاحِبَ الزَّمَانِ صَلَوَاتُ اللَّهِ عَلَيْهِ فِي النَّوْمِ يَعْنِي لَيْلَةَ الْجُمُعَةِ وَ هُوَ يَأْمُرُنِي بِكُلِّ جَمِيلٍ وَ يَجْفُو عَلَيَّ فِي ذَلِكَ جَفْوَةً خِفْتُهَا
I said, ‘There was a supplication and asking from me’. He said, ‘Woe be unto you! Last night I saw my Master-ajfj of the Time, may the Salawaat of Allah-azwj be upon him-ajfj in the dream, meaning the night of Friday, and he-ajfj ordered me with every beautiful thing and was unfriendly to me during that with light unfriendliness’.
فَقُلْتُ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ أَنَّهُمُ الْحَقُّ وَ مُنْتَهَى الْحَقِّ رَأَيْتُ الْبَارِحَةَ مَوْلَانَا فِي الْيَقَظَةِ وَ قَالَ كَذَا وَ كَذَا وَ شَرَحْتُ مَا رَأَيْتُهُ فِي الْمَشْهَدِ فَعَجِبَ مِنْ ذَلِكَ وَ جَرَتْ مِنْهُ أُمُورٌ عِظَامٌ حِسَانٌ فِي هَذَا الْمَعْنَى وَ بَلَغْتُ مِنْهُ غَايَةَ مَا لَمْ أَظُنَّهُ بِبَرَكَةِ مَوْلَانَا صَاحِبِ الزَّمَانِ صَلَوَاتُ اللَّهِ عَلَيْهِ.
I said, ‘There is no god except Allah-azwj! I testify that they-asws are the truth, and the peak of truth! Last night I saw our Master-ajfj in the wakefulness, and he-ajfj said such and such’ – and I expanded of what I had seen in the Mausoleum. I was astounded from that and there emerged from him great and good things in this meaning, and I reached from him a peak I had not thought of, due to the Blessings of our Master-ajfj, Master-ajfj of the Time, may the Salawaat of Allah-azwj be upon him-ajfj’’.[21]
20- نجم، كتاب النجوم وَ مِمَّا رُوِّينَا بِإِسْنَادِنَا إِلَى الشَّيْخِ أَبِي الْعَبَّاسِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ فِي الْجُزْءِ الثَّانِي مِنْ كِتَابِ الدَّلَائِلِ قَالَ وَ كَتَبَ رَجُلٌ مِنْ رَبَضِ حُمَيْدٍ يَسْأَلُ الدُّعَاءَ فِي حَمْلٍ لَهُ فَوَرَدَ عَلَيْهِ الدُّعَاءُ فِي الْحَمْلِ قَبْلَ الْأَرْبَعَةِ الْأَشْهُرِ سَتَلِدُ ابْناً فَجَاءَ كَمَا قَالَ.
(The book) ‘Kitab Al Nujoum’ – and from what we are reporting by our chains to the Sheykh Abu Al Abbas Abdullah Bin Ja’far Al Himeyri in the second volume of the book ‘Al Dalail’ who said,
‘And a man from Rabz Humeyd wrote asking for the supplication regarding a pregnancy for him (his wife). The supplication arrived to him regarding the pregnancy: ‘Before four months, a son would be born’. He came just as he-ajfj had said’’.[22]
وَ مِنَ الْكِتَابِ الْمَذْكُورِ قَالَ الْحَسَنُ بْنُ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ السَّيَّارِيِّ قَالَ كَتَبَ عَلِيُّ بْنُ مُحَمَّدٍ السَّمُرِيُّ يَسْأَلُ كَفَناً فَوَرَدَ أَنَّكَ تَحْتَاجُ إِلَيْهِ سَنَةَ ثَمَانِينَ فَمَاتَ فِي هَذَا الْوَقْتِ الَّذِي حَدَّهُ وَ بُعِثَ إِلَيْهِ بِالْكَفَنِ قَبْلَ مَوْتِهِ بِشَهْرَيْنِ.
And from the mentioned book, Al-Hassan Bin Ali Bin Ibrahim said, from Al Sayyari who said,
‘Ali Bin Muhammad Al-Samury wrote asking for a shroud. It arrived: ‘You would be needy in the year (two hundred and) eighty’. He died during this time which he-ajfj had limited, and he-ajfj sent a shroud to him two months before his death’’.[23]
21- كش، رجال الكشي كَتَبَ أَبُو عَبْدِ اللَّهِ الْبَلْخِيُّ إِلَيَّ يَذْكُرُ عَنِ الْحُسَيْنِ بْنِ رُوحٍ الْقُمِّيِّ أَنَّ أَحْمَدَ بْنَ إِسْحَاقَ كَتَبَ إِلَيْهِ يَسْتَأْذِنُهُ فِي الْحَجِّ فَأَذِنَ لَهُ وَ بَعَثَ إِلَيْهِ بِثَوْبٍ فَقَالَ أَحْمَدُ بْنُ إِسْحَاقَ نَعَى إِلَيَّ نَفْسِي فَانْصَرَفَ مِنَ الْحَجِّ فَمَاتَ بِحُلْوَانَ.
(The book) ‘Rijal’ of Al Kashy –
‘Abu Abdullah Al-Balkhy wrote to me mentioned about Al-Husayn Bin Rawh that Ahmad Bin Is’haq had written to him seeking his-ajfj permission regarding the Hajj. He-ajfj permitted for him and sent a cloth to him. Ahmad Bin Is’haq said, ‘He has given my own obituary to myself’. He left from the Hajj and died at Hulwan’’.[24]
22- جش، الفهرست للنجاشي اجْتَمَعَ عَلِيُّ بْنُ الْحُسَيْنِ بْنِ بَابَوَيْهِ مَعَ أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ وَ سَأَلَهُ مَسَائِلَ ثُمَّ كَاتَبَهُ بَعْدَ ذَلِكَ عَلَى يَدِ عَلِيِّ بْنِ جَعْفَرِ بْنِ الْأَسْوَدِ يَسْأَلُهُ أَنْ يُوصِلَ لَهُ رُقْعَةً إِلَى الصَّاحِبِ ع وَ يَسْأَلُهُ فِيهَا الْوَلَدَ
(The book) ‘Al Fihrist of Al Najash –
‘Ali Bin Al-Husayn Bin Babuwayh gathered with Abu Al-Qasim Al-Husayn Bin Rawh and asked him questioned. Then he wrote after that upon the hand of Ali Bin Ja’far Bin Al-Aswad asking him to deliver it to him-ajfj a letter, to the Master-ajfj and asked him-ajfj in it for the child.
فَكَتَبَ إِلَيْهِ قَدْ دَعَوْنَا اللَّهَ لَكَ بِذَلِكَ وَ سَتُرْزَقُ وَلَدَيْنِ ذَكَرَيْنِ خَيِّرَيْنِ
He-ajfj wrote to him: ‘We-ajfj have supplicated to Allah-azwj for you with that, and you shall be Graced two male children, good ones’.
فَوُلِدَ لَهُ أَبُو جَعْفَرٍ وَ أَبُو عَبْدِ اللَّهِ مِنْ أُمِّ وَلَدٍ وَ كَانَ أَبُو عَبْدِ اللَّهِ الْحُسَيْنُ بْنُ عُبَيْدِ اللَّهِ يَقُولُ سَمِعْتُ أَبَا جَعْفَرٍ يَقُولُ أَنَا وُلِدْتُ بِدَعْوَةِ صَاحِبِ الْأَمْرِ ع وَ يَفْتَخِرُ بِذَلِكَ.
There were born for him, Abu Ja’far and Abu Abdullah, from a mother of children, and Abu Abdullah Al-Husayn Bin Ubeydullah was saying, ‘I heard Abu Ja’far saying, ‘I was born due to the supplication of Master-ajfj of the commands’, and he used to pride with that’’.[25]
23- مهج، مهج الدعوات أَحْمَدُ بْنُ مُحَمَّدٍ الْعَلَوِيُّ الْعُرَيْضِيُّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْعَلَوِيِّ الْحُسَيْنِيِّ وَ كَانَ يَسْكُنُ بِمِصْرَ قَالَ دَهِمَنِي أَمْرٌ عَظِيمٌ وَ هَمٌّ شَدِيدٌ مِنْ قِبَلِ صَاحِبِ مِصْرَ فَخَشِيتُهُ عَلَى نَفْسِي وَ كَانَ قَدْ سَعَى بِي إِلَى أَحْمَدَ بْنِ طُولُونَ فَخَرَجْتُ مِنْ مِصْرَ حَاجّاً وَ سِرْتُ مِنَ الْحِجَازِ إِلَى الْعِرَاقِ فَقَصَدْتُ مَشْهَدَ مَوْلَائِيَ الْحُسَيْنِ بْنِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا عَائِذاً بِهِ وَ لَائِذاً بِقَبْرِهِ وَ مُسْتَجِيراً بِهِ مِنْ سَطْوَةِ مَنْ كُنْتُ أَخَافُهُ
(The book) ‘Mahaj Al Dawaat’ – Ahmad Bin Muhammad Al Alawy Al Ureyz, from Muhammad Bin Ali Alawy Al-Husayni, and he was dwelling in Egypt. He said,
‘I was surprised by a mighty matter and severe worries from the direction of a governor of Egypt. I feared him upon myself, and he had strived with me to Ahmad Bin Tuloun. I went out from Egypt as a pilgrim and travelled from the pilgrims to Al-Iraq. I aimed for the Mausoleum of my Master Al-Husayn-asws Bin Ali-asws, may the Salawaat of Allah-azwj be upon them-asws, seeking shelter with him-asws, and safety with his-asws grave, and seeking refuge with him-asws from the punishment of the one I had been fearing.
فَأَقَمْتُ بِالْحَائِرِ خَمْسَةَ عَشَرَ يَوْماً أَدْعُو وَ أَتَضَرَّعُ لَيْلِي وَ نَهَارِي فَتَرَاءَى لِي قَيِّمُ الزَّمَانِ وَ وَلِيُّ الرَّحْمَنِ ع وَ أَنَا بَيْنَ النَّائِمِ وَ الْيَقْظَانِ فَقَالَ لِي يَقُولُ لَكَ الْحُسَيْنُ يَا بُنَيَّ خِفْتَ فُلَاناً فَقُلْتُ نَعَمْ أَرَادَ هَلَاكِي فَلَجَأْتُ إِلَى سَيِّدِي ع وَ أَشْكُو إِلَيْهِ عَظِيمَ مَا أَرَادَ بِي
I stood at the enclosure for fifteen days supplicating and beseeching, my nights, and my days. The custodian of the time and Guardian-ajfj of the Beneficent appeared to me, and I was between the sleep and the wakefulness. He-ajfj said to me, ‘Al-Husayn-asws is saying to you: ‘O my-asws son! You are fearing so and so?’ I said, ‘Yes, he wants to destroy me, so I have come to my Master-asws and am complaining to him-asws of the mightiness of what he intends with me’.
فَقَالَ هَلَّا دَعَوْتَ اللَّهَ رَبَّكَ وَ رَبَّ آبَائِكَ بِالْأَدْعِيَةِ الَّتِي دَعَا بِهَا مَنْ سَلَفَ مِنَ الْأَنْبِيَاءِ ع فَقَدْ كَانُوا فِي شِدَّةٍ فَكَشَفَ اللَّهُ عَنْهُمْ ذَلِكَ قُلْتُ وَ بِمَا ذَا أَدْعُوهُ
He-ajfj said: ‘Why don’t you supplicate to Allah-azwj, your Lord-azwj and Lord-azwj of your forefathers, with the supplications which the past Prophets-as had been supplicating with? They were in severities, so Allah-azwj Removed that from them-as!’ I said, ‘And with what should I be supplicating to Him-azwj?’
فَقَالَ إِذَا كَانَ لَيْلَةُ الْجُمُعَةِ فَاغْتَسِلْ وَ صَلِّ صَلَاةَ اللَّيْلِ فَإِذَا سَجَدْتَ سَجْدَةَ الشُّكْرِ دَعَوْتَ بِهَذَا الدُّعَاءِ وَ أَنْتَ بَارِكٌ عَلَى رُكْبَتَيْكَ فَذَكَرَ لِي دُعَاءً
He-ajfj said: ‘When it would be a night of Friday, wash and pray the night Salat. When you perform Sajdah of thanks, supplicate with this supplication, while you are kneeling upon your knees’. He-ajfj mentioned a supplication to me.
قَالَ وَ رَأَيْتُهُ فِي مِثْلِ ذَلِكَ الْوَقْتِ يَأْتِينِي وَ أَنَا بَيْنَ النَّائِمِ وَ الْيَقْظَانِ
He (the narrator) said, ‘And I saw him-ajfj in a time similar to that. He-ajfj came to me while I was between the sleep and the wakefulness’.
قَالَ وَ كَانَ يَأْتِينِي خَمْسَ لَيَالٍ مُتَوَالِيَاتٍ يُكَرِّرُ عَلَيَّ هَذَا الْقَوْلَ وَ الدُّعَاءَ حَتَّى حَفِظْتُهُ وَ انْقَطَعَ عَنِّي مَجِيئُهُ لَيْلَةَ الْجُمُعَةِ فَاغْتَسَلْتُ وَ غَبَّرْتُ ثِيَابِي وَ تَطَيَّبْتُ وَ صَلَّيْتُ صَلَاةَ اللَّيْلِ وَ سَجَدْتُ سَجْدَةَ الشُّكْرِ وَ جَثَوْتُ عَلَى رُكْبَتَيَّ وَ دَعَوْتُ اللَّهَ جَلَّ وَ تَعَالَى بِهَذَا الدُّعَاءِ
He (the narrator) said, ‘And he-ajfj came to me for five nights consecutively, repeated this word and the supplication unto me until I had memorised it, until his-ajfj coming was cut off from me on the night of Friday. I washed and dusted my clothes, and perfumed, and prayed the night Salat, and I performed Sajdah, Sajdah of thanks, and knelt upon my knees and supplicated to Allah-azwj Majestic and Exalted with this supplication.
فَأَتَانِي ع لَيْلَةَ السَّبْتِ فَقَالَ لِي قَدْ أُجِيبَتْ دَعْوَتُكَ يَا مُحَمَّدُ وَ قُتِلَ عَدُوُّكَ عِنْدَ فَرَاغِكَ مِنَ الدُّعَاءِ عِنْدَ مَنْ وَشَى بِكَ إِلَيْهِ
He-ajfj came to me on the night of Saturday. He-ajfj said to me: ‘Your supplication has been Answered and your enemy has been killed at your being free from the supplication, (at the hands of) the one who told him about you’.
قَالَ فَلَمَّا أَصْبَحْتُ وَدَّعْتُ سَيِّدِي وَ خَرَجْتُ مُتَوَجِّهاً إِلَى مِصْرَ فَلَمَّا بَلَغْتُ الْأُرْدُنَّ وَ أَنَا مُتَوَجِّهٌ إِلَى مِصْرَ رَأَيْتُ رَجُلًا مِنْ جِيرَانِي بِمِصْرَ وَ كَانَ مُؤْمِناً فَحَدَّثَنِي أَنَّ خَصْمِي قَبَضَ عَلَيْهِ أَحْمَدُ بْنُ طُولُونَ فَأَمَرَ بِهِ فَأَصْبَحَ مَذْبُوحاً مِنْ قَفَاهُ
He (the narrator) said, ‘I became bidding farewell to my Master-ajfj and went out heading to Egypt. When I reached Jordan, and I was heading to Egypt, I saw a man from my neighbourhood at Egypt, and he was a Momin. He narrated to me that my opponent was captured by Ahmad Bin Tuloun. He ordered with him and was slaughtered from the back of his neck.
قَالَ وَ ذَلِكَ فِي لَيْلَةِ الْجُمُعَةِ وَ أَمَرَ بِهِ فَطُرِحَ فِي النِّيلِ وَ كَانَ ذَلِكَ فِيمَا أَخْبَرَنِي جَمَاعَةٌ مِنْ أَهْلِهَا وَ إِخْوَانِنَا الشِّيعَةِ أَنَّ ذَلِكَ كَانَ فِيمَا بَلَغَهُمْ عِنْدَ فَرَاغِي مِنَ الدُّعَاءِ كَمَا أَخْبَرَنِي مَوْلَايَ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ.
He (the narrator) said, ‘And that was during the night of Friday, and he ordered with him, so he was dropped in the (river) Nile, and that was among what a group from its people and our Shia brothers had informed me. That was among what had reached them at my being free from the supplication just as my Master-ajfj, may the Salawaat of Allah-azwj be upon him-ajfj, had informed me’’.[26]
24- شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ قَالَ حَدَّثَنِي بَعْضُ أَصْحَابِنَا قَالَ وُلِدَ لِي وَلَدٌ فَكَتَبْتُ أَسْتَأْذِنُ فِي تَطْهِيرِهِ يَوْمَ السَّابِعِ فَوَرَدَ لَا تَفْعَلْ فَمَاتَ يَوْمَ السَّابِعِ أَوِ الثَّامِنِ ثُمَّ كَتَبْتُ بِمَوْتِهِ فَوَرَدَ سَتُخْلَفُ غَيْرُهُ وَ غَيْرُهُ فَسَمِّ الْأَوَّلَ أَحْمَدَ وَ مِنْ بَعْدِ أَحْمَدَ جَعْفَراً
(The book) ‘Al Irshad’ – Ibn Qawlawiyah, from Al Kulayni, from Ali Bin Muhammad who said, ‘It is narrated to me by one of our companions who said,
‘A child was born for me, so I wrote seeking permission in purifying him on the seventh day. It arrived: ‘Do not do so’. He died on the seventh or the eight day. Then I wrote with his death. It arrived, ‘You will be replaced with another one and another one, so name the first one as ‘Ahmad’, and from after Ahmad, as ‘Ja’far’’.
فَجَاءَا كَمَا قَالَ قَالَ وَ تَهَيَّأْتُ لِلْحَجِّ وَ وَدَّعْتُ النَّاسَ وَ كُنْتُ عَلَى الْخُرُوجِ فَوَرَدَ نَحْنُ لِذَلِكَ كَارِهُونَ وَ الْأَمْرُ إِلَيْكَ
They both came just as he-ajfj had said, and I prepared for the Hajj and bade farewell to the people, and I was upon going out. It came, ‘We-ajfj are disliking that, and the matter is up to you’.
فَضَاقَ صَدْرِي وَ اغْتَمَمْتُ وَ كَتَبْتُ أَنَا مُقِيمٌ عَلَى السَّمْعِ وَ الطَّاعَةِ غَيْرَ أَنِّي مُغْتَمٌّ بِتَخَلُّفِي عَنِ الْحَجِّ فَوَقَّعَ لَا يَضِيقُ صَدْرُكَ فَإِنَّكَ سَتَحُجُّ قَابِلًا إِنْ شَاءَ اللَّهُ
My chest was constricted, and I was saddened, and I wrote, ‘I am staying upon the hearing and the obeying, apart from that I am gloomy with my having to stay behind from the Hajj’. He-ajfj wrote: ‘Do not constrict your chest, for you shall be performing Hajj next year if Allah-azwj so Desires’.
فَلَمَّا كَانَ مِنْ قَابِلٍ كَتَبْتُ أَسْتَأْذِنُ فَوَرَدَ الْإِذْنُ وَ كَتَبْتُ أَنِّي قَدْ عَادَلْتُ مُحَمَّدَ بْنَ الْعَبَّاسِ وَ أَنَا وَاثِقٌ بِدِيَانَتِهِ وَ صِيَانَتِهِ فَوَرَدَ الْأَسَدِيُّ نِعْمَ الْعَدِيلُ فَإِنْ قَدِمَ فَلَا تَخْتَرْ عَلَيْهِ فَقَدِمَ الْأَسَدِيُّ فَعَادَلْتُهُ.
When it was from the following year, I wrote seeking permission. The permission came, and I wrote, ‘I have offset Muhammad Bin Al-Abbas, and I trust his religion and his dealings’. It came, ‘Al-Asady is the best equivalent, so if he were to arrive, do not choose (anyone else) over him’. Al-Asady arrived, and I matched him’’.[27]
25- كا، الكافي عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ قَالَ إِنَّ الْحَسَنَ بْنَ النَّضْرِ وَ أَبَا صِدَامٍ وَ جَمَاعَةً تَكَلَّمُوا بَعْدَ مُضِيِّ أَبِي مُحَمَّدٍ فِيمَا فِي أَيْدِي الْوُكَلَاءِ وَ أَرَادُوا الْفَحْصَ فَجَاءَ الْحَسَنُ بْنُ النَّضْرِ إِلَى أَبِي صِدَامٍ فَقَالَ إِنِّي أُرِيدُ الْحَجَّ فَقَالَ أَبُو صِدَامٍ أَخِّرْهُ هَذِهِ السَّنَةَ فَقَالَ لَهُ الْحَسَنُ إِنِّي أَفْزَعُ فِي الْمَنَامِ وَ لَا بُدَّ مِنَ الْخُرُوجِ وَ أَوْصَى إِلَى أَحْمَدَ بْنِ يَعْلَى بْنِ حَمَّادٍ وَ أَوْصَى لِلنَّاحِيَةِ بِمَالٍ وَ أَمَرَهُ أَنْ لَا يُخْرِجَ شَيْئاً إِلَّا مِنْ يَدِهِ إِلَى يَدِهِ بَعْدَ ظُهُورِهِ
(The book) ‘Al Kafi’ – Ali Bin Muhammad, from Sa’ad Bin Abdullah who said,
‘Al-Hassan Bin Al-Nazar and Abu Sidam and a group were talking after the passing away of Abu Muhammad-asws (11th Imam-asws) regarding what was in the hands of the agents and intended the inquiry (distribution of his-asws inheritance). Al-Husayn Bin Al-Nazar came over to Abu Al-Sidam and he said, ‘I intend performing the Hajj’. Abu Al-Sidam said, ‘Delay it this year’. Al-Hassan Bin Al-Nazar said to him, ‘I panicked during the sleep, and it is inevitable that I go out’, and he bequeathed to Ahmad Bin Ya’la Bin Hammad, and bequeathed to the supervisor with some wealth and instructed him that he should not take out anything except from his hand to go to his-ajfj hand after his-ajfj appearance’.
قَالَ فَقَالَ الْحَسَنُ لَمَّا وَافَيْتُ بَغْدَادَ اكْتَرَيْتُ دَاراً فَنَزَلْتُهَا فَجَاءَنِي بَعْضُ الْوُكَلَاءِ بِثِيَابٍ وَ دَنَانِيرَ وَ خَلَّفَهَا عِنْدِي فَقُلْتُ لَهُ مَا هَذَا قَالَ هُوَ مَا تَرَى ثُمَّ جَاءَنِي آخَرُ بِمِثْلِهَا وَ آخَرُ حَتَّى كَبَسُوا الدَّارَ ثُمَّ جَاءَنِي أَحْمَدُ بْنُ إِسْحَاقَ بِجَمِيعِ مَا كَانَ مَعَهُ فَتَعَجَّبْتُ وَ بَقِيتُ مُتَفَكِّراً فَوَرَدَتْ عَلَيَّ رُقْعَةُ الرَّجُلِ إِذَا مَضَى مِنَ النَّهَارِ كَذَا وَ كَذَا فَاحْمِلْ مَا مَعَكَ
He (the narrator) said, ‘Al-Hassan said, ‘When I arrived at Baghdad, I rented a house and I lodge in it. Then one of the agents came over to me with some clothes and Dinars and left it behind with me. So I said to him, ‘What is this?’ He said, ‘It is what you see’. Then another one came over to me with the likes of it, and another, to the extended that the house was filled up. Then Ahmad Bin Is’haq came over to me with the entire of what was with him. I was astonished and remained pondering, and a note of the man-ajfj (12th Imam-ajfj) arrived to me: ‘When you go from such and such a day, so carry what is with you’.
فَرَحَلْتُ وَ حَمَلْتُ مَا مَعِي وَ فِي الطَّرِيقِ صُعْلُوكٌ وَ يَقْطَعُ الطَّرِيقَ فِي سِتِّينَ رَجُلًا فَاجْتَزْتُ عَلَيْهِ وَ سَلَّمَنِي اللَّهُ مِنْهُ فَوَافَيْتُ الْعَسْكَرَ وَ نَزَلْتُ فَوَرَدَتْ عَلَيَّ رُقْعَةٌ أَنِ احْمِلْ مَا مَعَكَ فَصَبَبْتُهُ فِي صِنَانِ الْحَمَّالِينَ فَلَمَّا بَلَغْتُ الدِّهْلِيزَ فَإِذَا فِيهِ أَسْوَدٌ قَائِمٌ فَقَالَ أَنْتَ الْحَسَنُ بْنُ النَّضْرِ فَقُلْتُ نَعَمْ قَالَ ادْخُلْ
I departed, and I carried whatever was with me and in the road, there was a vile person cutting off the road with sixty men. But I was brave upon him and Allah-azwj Secured me from him. Then I arrived at Al-Askar and lodged, and a (another) note arrived to me: ‘Carry whatever is with you’. I loaded it in the carriages of the porters. When I reached the corridor, there was a black (man) standing in it, and he said, ‘Are you Al-Hassan Bin Al-Nazar?’ I said, ‘Yes’. He said, ‘Enter!’
فَدَخَلْتُ الدَّارَ وَ دَخَلْتُ بَيْتاً وَ فَرَّغْتُ صِنَانَ الْحَمَّالِينَ وَ إِذَا فِي زَاوِيَةِ الْبَيْتِ خُبْزٌ كَثِيرٌ فَأَعْطَى كُلَّ وَاحِدٍ مِنَ الْحَمَّالِينَ رَغِيفَيْنِ وَ أُخْرِجُوا وَ إِذَا بَيْتٌ عَلَيْهِ سِتْرٌ فَنُودِيتُ مِنْهُ يَا حَسَنَ بْنَ النَّضْرِ احْمَدِ اللَّهَ عَلَى مَا مَنَّ بِهِ عَلَيْكَ وَ لَا تَشُكَّنَّ فَوَدَّ الشَّيْطَانُ أَنَّكَ شَكَكْتَ وَ أَخْرَجَ إِلَيَّ ثَوْبَيْنِ وَ قِيلَ لِي خُذْهُمَا فَتَحْتَاجُ إِلَيْهِمَا فَأَخَذْتُهُمَا وَ خَرَجْتُ
I entered the house, and I entered the room and freed the carriage of the porters. And in the corner of the house there was a lot of bread, and he gave every one of the porters two loaves of bread and exited them. And there was a room having a curtain upon it, so there was a call from it: ‘O Hassan Bin Al-Nazar! Praise Allah-azwj upon what He-azwj has Favoured with upon you, and do not doubt, for the Satan-la loves it that you should be doubting; and he-ajfj brought out to me two clothes and said: ‘Take these, for you would be needy to these two’. So I took them and went out’.
قَالَ سَعْدٌ فَانْصَرَفَ الْحَسَنُ بْنُ النَّضْرِ وَ مَاتَ فِي شَهْرِ رَمَضَانَ وَ كُفِّنَ فِي الثَّوْبَيْنِ.
Sa’d said, ‘Al-Hassan Bin Al-Nazar left, and died in the Month of Ramazan, and he was enshrouded in the two clothes’’.[28]
26- كا، الكافي عَلِيُّ بْنُ مُحَمَّدٍ عَنِ الْفَضْلِ الْخَزَّازِ الْمَدَائِنِيِّ مَوْلَى خَدِيجَةَ بِنْتِ مُحَمَّدٍ أَبِي جَعْفَرٍ قَالَ إِنَّ قَوْماً مِنْ أَهْلِ الْمَدِينَةِ مِنَ الطَّالِبِيِّينَ كَانُوا يَقُولُونَ بِالْحَقِّ فَكَانَتِ الْوَظَائِفُ تَرِدُ عَلَيْهِمْ فِي وَقْتٍ مَعْلُومٍ فَلَمَّا مَضَى أَبُو مُحَمَّدٍ ع رَجَعَ قَوْمٌ مِنْهُمْ عَنِ الْقَوْلِ بِالْوَلَدِ فَوَرَدَتِ الْوَظَائِفُ عَلَى مَنْ ثَبَتَ مِنْهُمْ عَلَى الْقَوْلِ بِالْوَلَدِ وَ قُطِعَ عَنِ الْبَاقِينَ فَلَا يُذْكَرُونَ فِي الذَّاكِرِينَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ.
(The book) ‘Al Kafi’ – Ali Bin Muhammad, from Al Fazl Al Khazaz Al Madainy, a slave of Khadeeja Bin Muhammad Abu Ja’far who said,
‘A group from the people of Al Medina, from the Talibeen were saying with the truth. The post used to arrive to then during known times. When Abu Muhammad-asws passed away, a group from them retracted from the word with the son (12th Imam-ajfj). The post arrived to the one from them who was steadfast upon the word for there being the son-ajfj and cut off from the rest. So they are not mentioned among the mentioned ones, and the Praise is for Allah-azwj, Lord-azwj of the worlds’’.[29]
27- كا، الكافي الْقَاسِمُ بْنُ الْعَلَاءِ قَالَ وُلِدَ لِي عِدَّةُ بَنِينَ فَكُنْتُ أَكْتُبُ وَ أَسْأَلُ الدُّعَاءَ فَلَا يُكْتَبُ إِلَيَّ لَهُمْ بِشَيْءٍ فَلَمَّا وُلِدَ لِيَ الْحَسَنُ ابْنِي كَتَبْتُ أَسْأَلُ الدُّعَاءَ فَأُجِبْتُ يَبْقَى وَ الْحَمْدُ لِلَّهِ.
(The book) ‘Al Kafi’ – Al Qasim Bin Al A’la who said,
‘A number of sons were born for me. I used to write and ask for the supplication, but he-ajfj would not write to me with anything. When my son Al-Hassan was born for me, I wrote asking for the supplication. I was answered: ‘He shall live’. And the Praise is for Allah-azwj’’.[30]
28- كا، الكافي الْحَسَنُ بْنُ الْفَضْلِ بْنِ زَيْدٍ الْيَمَانِيُّ قَالَ كَتَبَ أَبِي بِخَطِّهِ كِتَاباً فَوَرَدَ جَوَابُهُ ثُمَّ كَتَبَ بِخَطِّي فَوَرَدَ جَوَابُهُ ثُمَّ كَتَبَ بِخَطِّ رَجُلٍ مِنْ فُقَهَاءِ أَصْحَابِنَا فَلَمْ يَرِدْ جَوَابُهُ فَنَظَرْنَا فَكَانَتِ الْعِلَّةُ أَنَّ الرَّجُلَ تَحَوَّلَ قَرْمَطِيّاً.
(The book) ‘Al Kafi’ – Al-Hassan Bin Al Fazl Bin Zayd Al Yamani who said,
‘My father wrote a letter. Its answer came. Then he wrote with my handwriting. Its answer came. Then he wrote in the handwriting of a man from the jurist, our companion, but its answer did not come. We looked into it, and the reason was that the man had transferred to be a Qaramita (Ismaili branch)’’.[31]
29- كا، الكافي الْحَسَنُ بْنُ خَفِيفٍ عَنْ أَبِيهِ قَالَ بَعَثَ بِخَدَمٍ إِلَى مَدِينَةِ الرَّسُولِ ص وَ مَعَهُمْ خَادِمَانِ وَ كَتَبَ إِلَى خَفِيفٍ أَنْ يَخْرُجَ مَعَهُمْ فَخَرَجَ مَعَهُمْ فَلَمَّا وَصَلُوا إِلَى الْكُوفَةِ شَرِبَ أَحَدُ الْخَادِمَيْنِ مُسْكِراً فَمَا خَرَجُوا مِنَ الْكُوفَةِ حَتَّى وَرَدَ كِتَابٌ مِنَ الْعَسْكَرِ بِرَدِّ الْخَادِمِ الَّذِي شَرِبَ الْمُسْكِرَ وَ عُزِلَ عَنِ الْخِدْمَةِ.
(The book) ‘Al Kafi’ – Al-Hassan Bin Khafeef, from his father who said,
‘He sent servants to the city of the Rasool-saww, and with them were two servants, and he wrote to Khafeef to go out with them. So he went out with them When they arrived to Al Kufa, one of the two servants drank the intoxicating drink. They had not gone out from Al Kufa until a letter came from Al-Askar to return the servant who had drunk the intoxicant and to be removed from the service’’.[32]
30- كا، الكافي الْحُسَيْنُ بْنُ الْحَسَنِ الْعَلَوِيُّ قَالَ كَانَ رَجُلٌ مِنْ نُدَمَاءِ رُوزْحَسَنِيَّ وَ آخَرُ مَعَهُ فَقَالَ لَهُ هُوَ ذَا يَجْبِي الْأَمْوَالَ وَ لَهُ وُكَلَاءُ وَ سَمَّوْا جَمِيعَ الْوُكَلَاءِ فِي النَّوَاحِي وَ أَنْهَى ذَلِكَ إِلَى عُبَيْدِ اللَّهِ بْنِ سُلَيْمَانَ الْوَزِيرِ فَهَمَّ الْوَزِيرُ بِالْقَبْضِ عَلَيْهِمْ فَقَالَ السُّلْطَانُ اطْلُبُوا أَيْنَ هَذَا الرَّجُلُ فَإِنَّ هَذَا أَمْرٌ غَلِيظٌ
(The book) ‘Al Kafi’ – Al-Husayn Bin Al-Hassan Al Alawy who said,
‘A man friengs was Rowzhasany, and there was another one with him. He said to him, ‘That is the one who pulls the wealth, and there are representatives for him’ – and he named entirety of the representatives in the areas and that ended to Ubeydullah Bin Suleyman, the minister. The minister thought of capturing them. The Sultan said, ‘Search where this man is, for this is a repugnant matter!’
فَقَالَ عُبَيْدُ اللَّهِ بْنُ سُلَيْمَانَ نَقْبِضُ عَلَى الْوُكَلَاءِ فَقَالَ السُّلْطَانُ لَا وَ لَكِنْ دَسُّوا لَهُمْ قَوْماً لَا يُعْرَفُونَ بِالْأَمْوَالِ فَمَنْ قَبَضَ مِنْهُمْ شَيْئاً قُبِضَ عَلَيْهِ
Ubeydullah Bin Suleyman said, ‘We shall capture the representatives’. The Sultan said, ‘No, but sent a group to them with the wealth whom they do not recognise. The one from them who takes possession of anything, capture him!’
قَالَ فَخَرَجَ بِأَنْ يَتَقَدَّمَ إِلَى جَمِيعِ الْوُكَلَاءِ أَنْ لَا يَأْخُذُوا مِنْ أَحَدٍ شَيْئاً وَ أَنْ يَمْتَنِعُوا مِنْ ذَلِكَ وَ يَتَجَاهَلُوا الْأَمْرَ
He (the narrator) said, ‘It (letter) emerged to entirety of the representatives, before their arrival, that they should not take possession of anything from anyone, and they should refuse from that and ignore (pretend not to know) the matter.
فَانْدَسَّ بِمُحَمَّدِ بْنِ أَحْمَدَ رَجُلٌ لَا يَعْرِفُهُ وَ خَلَا بِهِ فَقَالَ مَعِي مَالٌ أُرِيدُ أَنْ أُوصِلَهُ فَقَالَ لَهُ مُحَمَّدٌ غَلِطْتَ أَنَا لَا أَعْرِفُ مِنْ هَذَا شَيْئاً فَلَمْ يَزَلْ يَتَلَطَّفُهُ وَ مُحَمَّدٌ يَتَجَاهَلُ عَلَيْهِ وَ بَثُّوا الْجَوَاسِيسَ وَ امْتَنَعَ الْوُكَلَاءُ كُلُّهُمْ لِمَا كَانَ تَقَدَّمَ إِلَيْهِمْ.
A man came to Muhammad Bin Ahmad he did not know and isolated with him. He said, ‘There is money with me I want to deliver it’. Muhammad said t him, ‘You are mistaken. I do not know anything from this’. He did not cease to be friendly with him and Muhammad kept pretending to him, not knowing. And spies were sent, and the representatives, all of them refused whatever had been forwarded to them’’.[33]
31- غط، الغيبة للشيخ الطوسي مُعْجِزَاتُهُ ع أَكْثَرُ مِنْ أَنْ تُحْصَى غَيْرَ أَنَّا نَذْكُرُ طَرَفاً مِنْهَا مَا أَخْبَرَنَا جَمَاعَةٌ عَنْ أَبِي الْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ قُولَوَيْهِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ رَفَعَهُ إِلَى مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ قَالَ شَكَكْتُ عِنْدَ مُضِيِّ أَبِي مُحَمَّدٍ ع وَ كَانَ اجْتَمَعَ عِنْدَ أَبِي مَالٌ جَلِيلٌ فَحَمَلَهُ وَ رَكِبَ فِي السَّفِينَةِ وَ خَرَجْتُ مَعَهُ مُشَيِّعاً لَهُ
(The book) ‘Al Ghayba’ of Al Tusi –
‘His-ajfj miracles are more than can be counted, apart from that we are mentioning a few of these. From these is what we were informed by a group, from Abu Al-Qasim Ja’far Bin Muhammad Bin Qawlawiya, from Muhammad Bin Yaqoub, raising it to Muhammad Bin Ibrahim Bin Mahziyar who said, ‘I doubted when Abu Muhammad-asws passed away, and a lot of wealth had been collected with my father, and he sailed the ship and I went with him, escorting him.
فَوُعِكَ وَعْكاً شَدِيداً فَقَالَ يَا بُنَيَّ رُدَّنِي رُدَّنِي فَهُوَ الْمَوْتُ وَ اتَّقِ اللَّهَ فِي هَذَا الْمَالِ وَ أَوْصَى إِلَيَّ وَ مَاتَ فَقُلْتُ فِي نَفْسِي لَمْ يَكُنْ أَبِي يُوصِي بِشَيْءٍ غَيْرِ صَحِيحٍ أَحْمِلُ هَذَا الْمَالَ إِلَى الْعِرَاقِ وَ أَكْتَرِي دَاراً عَلَى الشَّطِّ وَ لَا أُخْبِرُ أَحَداً فَإِنْ وَضَحَ لِي شَيْءٌ كَوُضُوحِهِ أَيَّامَ أَبِي مُحَمَّدٍ ع أَنْفَذْتُهُ وَ إِلَّا تَصَدَّقْتُ بِهِ
He became ill with severe illness. He said, ‘O my son, return me! Return me, for it is the death, and fear Allah-azwj regarding this wealth’, and he bequeathed to me and died. I said within myself, ‘My father would no bequeath to me with anything other than the correct. I shall carry this wealth to Al-Iraq, and I shall rent a hose upon the banks (of the river) and not inform anyone. If something is clear to me, like its clearness during the days of Abu Muhammad-asws, I shall implement it, or else I shall give in charity with it’.
فَقَدِمْتُ الْعِرَاقَ وَ اكْتَرَيْتُ دَاراً عَلَى الشَّطِّ وَ بَقِيتُ أَيَّاماً فَإِذَا أَنَا بِرَسُولٍ مَعَهُ رُقْعَةٌ فِيهَا يَا مُحَمَّدُ مَعَكَ كَذَا وَ كَذَا فِي جَوْفِ كَذَا وَ كَذَا حَتَّى قَصَّ عَلَيَّ جَمِيعَ مَا مَعِي مِمَّا لَمْ أُحِطْ بِهِ عِلْماً
I arrived at Al-Iraq and rented a house at the riverbank, and I remained for day. There I was with a messenger having a note with him wherein was: ‘O Muhammad! There is such and such with you in the midst of such and such’ – until he-ajfj had narrated to me entirety of what was with me, from what I had no knowledge of it.
فَسَلَّمْتُ الْمَالَ إِلَى الرَّسُولِ وَ بَقِيتُ أَيَّاماً لَا يُرْفَعُ لِي رَأْسٌ فَاغْتَمَمْتُ فَخَرَجَ إِلَيَّ قَدْ أَقَمْنَاكَ مَقَامَ أَبِيكَ فَاحْمَدِ اللَّهَ.
I submitted the wealth to the messenger and remained for days, no head was raised to me (paid attention to me). I was saddened. It emerged to me, ‘We-ajfj have established you in the place of your father, so praise Allah-azwj’’.[34]
32- شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ حَمَّوَيْهِ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ مِثْلَهُ
(The book) ‘Al-Irshad’ – Ibn Qawlawiya, from Al-Kulayni, from Ali Bin Muhammad, from Muhammad Bin Hamawiya, from Muhammad Bin Ibrahim – similar to it.[35]
بيان في الكافي مكان قوله و إلا تصدقت به و إلا قصفت به و القصف اللهو و اللعب و في الإرشاد و إلا أنفقته في ملاذي و شهواتي.
Explanation: In (the book) ‘Al-Kafi’, in place of his words, ‘Or else I shall give in charity with it’, ‘Or else I shall be extravagant with it’. And the ‘extravagance’, it is the playing and sporting. And in (the book) ‘Al-Irshad, ‘Or else I shall spend it in my retirement and my desires’.
33- غط، الغيبة للشيخ الطوسي بِهَذَا الْإِسْنَادِ عَنِ الْحَسَنِ بْنِ الْفَضْلِ بْنِ زَيْدٍ الْيَمَانِيِّ قَالَ كَتَبْتُ فِي مَعْنَيَيْنِ وَ أَرَدْتُ أَنْ أَكْتُبَ فِي الثَّالِثِ وَ امْتَنَعْتُ مِنْهُ مَخَافَةَ أَنْ يُكْرَهَ ذَلِكَ فَوَرَدَ جَوَابُ الْمَعْنَيَيْنِ وَ الثَّالِثِ الَّذِي طَوَيْتُهُ مُفَسَّراً.
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi, by this chain from Al-Hassan Bin Al Fazl Bin Zayd Al Yamani who said,
‘I wrote in two meaning and wanted to write regarding the third, and I stopped from it fearing that he-ajfj would dislike that. The answer of the two meanings arrived, and the third is which required interpretation’’.[36]
34- غط، الغيبة للشيخ الطوسي بِهَذَا الْإِسْنَادِ عَنْ بَدْرٍ غُلَامِ أَحْمَدَ بْنِ الْحَسَنِ عَنْهُ قَالَ وَرَدْتُ الْجَبَلَ وَ أَنَا لَا أَقُولُ بِالْإِمَامَةِ أُحِبُّهُمْ جُمْلَةً إِلَى أَنْ مَاتَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ- فَأَوْصَى إِلَيَّ فِي عِلَّتِهِ أَنْ يُدْفَعَ الشِّهْرِيُّ السَّمَنْدُ وَ سَيْفُهُ وَ مِنْطَقَتُهُ إِلَى مَوْلَاهُ فَخِفْتُ إِنْ لَمْ أَدْفَعِ الشِّهْرِيَّ إِلَى إِذْكُوتَكِينَ نَالَنِي مِنْهُ اسْتِخْفَافٌ فَقَوَّمْتُ الدَّابَّةَ وَ السَّيْفَ وَ الْمِنْطَقَةَ بِسَبْعِمِائَةِ دِينَارٍ فِي نَفْسِي وَ لَمْ أُطْلِعْ عَلَيْهِ أَحَداً
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – By this chain from Badr, a slave of Ahmad Bin Al-Hassan, from him, said,
‘I arrived to the mountain, and I was not saying (believing) in the Imamate. I loved them-asws all, until Yazeed Bin Abdul Malik died. He bequeathed to me during his illness to hand over the horse ‘Salmand’, and his sword and his belt to his Master-ajfj. I feared that if I do not hand over the horse to Izkowtekeyn, belittling would hit me from him. So I valued within myself, the animal, and the sword, and the belt as being seven hundred Dinars, and did not notify anyone upon it.
فَإِذَا الْكِتَابُ قَدْ وَرَدَ عَلَيَّ مِنَ الْعِرَاقِ أَنْ وَجِّهِ السَّبْعَمِائَةِ دِينَارٍ الَّتِي لَنَا قِبَلَكَ مِنْ ثَمَنِ الشِّهْرِيِّ السَّمَنْدِ وَ السَّيْفِ وَ الْمِنْطَقَةِ.
The letter arrived to me from Al-Iraq: ‘Send the seven hundred Dinars which are for us-ajfj with you, being from the price of the horse ‘Al-Samand’, and the sword and the belt’’.[37]
35- غط، الغيبة للشيخ الطوسي بِهَذَا الْإِسْنَادِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي عَقِيلٍ عِيسَى بْنِ نَصْرٍ قَالَ كَتَبَ عَلِيُّ بْنُ زِيَادٍ الصَّيْمَرِيُّ يَلْتَمِسُ كَفَناً فَكَتَبَ إِلَيْهِ أَنَّكَ تَحْتَاجُ إِلَيْهِ فِي سَنَةِ ثَمَانِينَ فَمَاتَ فِي سَنَةِ ثَمَانِينَ وَ بَعَثَ إِلَيْهِ بِالْكَفَنِ قَبْلَ مَوْتِهِ.
(The book) ‘Al Ghayba’ of Al Tusi, by this chain from Ali Bin Muhammad, from Abu Aqeel Isa Bin Nasr who said,
‘Ali Bin Ziyad Al-Seymeri wrote seeking a shroud. He-ajfj wrote to him: ‘You will be needy to it in the year (two hundred and) eighty’. He died in the year (two hundred and) eighty, and he-ajfj sent him the shroud before his death’’.[38]
36- غط، الغيبة للشيخ الطوسي مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ قَالَ خَرَجَ نَهْيٌ عَنْ زِيَارَةِ مَقَابِرِ قُرَيْشٍ وَ الْحَائِرِ فَلَمَّا كَانَ بَعْدَ أَشْهُرٍ دَعَا الْوَزِيرُ الْبَاقَطَانِيَّ فَقَالَ لَهُ الْقَ بَنِي الْفُرَاتِ وَ الْبُرْسِيِّينَ وَ قُلْ لَهُمْ لَا تَزُورُوا مَقَابِرَ قُرَيْشٍ فَقَدْ أَمَرَ الْخَلِيفَةُ أَنْ يُتَفَقَّدَ كُلُّ مَنْ زَارَ فَيُقْبَضَ عَلَيْهِ.
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Muhammad Bin Yaqoub, from Ali Bin Muhammad who said,
‘A forbiddance emerged from visiting the graveyard of Qureysh (Al-Kazimeyn) and the enclosure (of Al-Husayn-asws). When it was after a month, the minister summoned Al-Baqatany. He said to him, ‘Meet the clan of Al-Furaat and Al-Burseeyn and tell them not to visit the graveyard of Qureysh (Al-Kazimeyn) for the caliph has ordered that everyone who visits would be lost, captured’’.[39]
ك، إكمال الدين الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَحْمَدَ الرَّازِيِّ قَالَ خَرَجَ بَعْضُ إِخْوَانِي مِنْ أَهْلِ الرَّأْيِ مُرْتَاداً بَعْدَ مُضِيِّ أَبِي مُحَمَّدٍ ع فَبَيْنَا هُوَ فِي مَسْجِدِ الْكُوفَةِ مُتَفَكِّراً فِيمَا خَرَجَ لَهُ يَبْحَثُ حَصَى الْمَسْجِدِ بِيَدِهِ إِذَا ظَهَرَتْ لَهُ حَصَاةٌ فِيهَا مَكْتُوبٌ مُحَمَّدٌ فَنَظَرَ فَإِذَا هِيَ كِتَابَةٌ نَاتِئَةٌ مَخْلُوقَةٌ غَيْرُ مَنْقُوشَةٍ.
(The book) ‘Ikmal Al Deen’ – Al Muzaffar Al Alawy, from Ibn Al Ayyash, from his father, from Ali Bin Ahmad Al Razy who said,
‘One of my brothers from the people of Al-Ray came out as a renegade after Abu Muhammad-asws passed away. While he was in Masjid of Al-Kufa, thoughtful regarding what he had come out for, looking for pebbles with his hand, when a pebble appeared to him wherein was written, ‘Muhammad’. He looked, and there it was an inscription writing, creative, without being engraved’’.[40]
37- غط، الغيبة للشيخ الطوسي الْمُفِيدُ وَ الْغَضَائِرِيُّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الصَّفْوَانِيِّ قَالَ رَأَيْتُ الْقَاسِمَ بْنَ الْعَلَاءِ وَ قَدْ عُمِّرَ مِائَةَ سَنَةٍ وَ سَبْعَ عَشْرَةَ سَنَةً مِنْهَا ثَمَانِينَ سَنَةً صَحِيحُ الْعَيْنَيْنِ لَقِيَ مَوْلَانَا أَبَا الْحَسَنِ وَ أَبَا مُحَمَّدٍ الْعَسْكَرِيَّيْنِ ع وَ حُجِبَ بَعْدَ الثَّمَانِينَ وَ رُدَّتْ عَلَيْهِ عَيْنَاهُ قَبْلَ وَفَاتِهِ بِسَبْعَةِ أَيَّامٍ وَ ذَلِكَ أَنِّي كُنْتُ مُقِيماً عِنْدَهُ بِمَدِينَةِ الرَّانِ مِنْ أَرْضِ آذَرْبِيجَانَ
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Al Mufeed and Al Gazairy, from Muhammad Bin Ahmad Al Safwany who said,
‘I saw Al-Qasim Bin Al-Ala’a, and his age was one hundred and seventeen years, from these eighty years he was healthy of eyes. He met our Master-asws Abu Al-Hassan-asws and Abu Muhammad-asws, the two Askaris, and he was veiled (blind) after eighty, and his eyesight was returned to him seven years before his death, and that I was staying with him in the city of Al-Ran from the land of Zaerbaijan.
وَ كَانَ لَا يَنْقَطِعُ تَوْقِيعَاتُ مَوْلَانَا صَاحِبِ الزَّمَانِ ع عَلَى يَدِ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عُثْمَانَ الْعَمْرِيِّ وَ بَعْدَهُ عَلَى يَدِ أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ قَدَّسَ اللَّهُ أَرْوَاحَهُمَا فَانْقَطَعَتْ عَنْهُ الْمُكَاتَبَةُ نَحْواً مِنْ شَهْرَيْنِ فَغُلِقَ رَحِمَهُ اللَّهُ لِذَلِكَ
And the letters of our Master-ajfj, Master-ajfj of the Time were not cut off (coming) upon the hand of Abu Ja’far Muhammad Bin Usman Al-Amry, and after him upon the hand of Abu Al-Qasim Al-Husayn Bin Rawh, may Allah-azwj Sanctify his soul both their souls. He, may Allah-azwj have Mercy on him, closed himself (in a house) due to that.
فَبَيْنَا نَحْنُ عِنْدَهُ نَأْكُلُ إِذْ دَخَلَ الْبَوَّابُ مُسْتَبْشِراً فَقَالَ لَهُ فَيْجُ الْعِرَاقِ لَا يُسَمَّى بِغَيْرِهِ فَاسْتَبْشَرَ الْقَاسِمُ وَ حَوَّلَ وَجْهَهُ إِلَى الْقِبْلَةِ فَسَجَدَ وَ دَخَلَ كَهْلٌ قَصِيرٌ يُرَى أَثَرُ الْفُيُوجِ عَلَيْهِ وَ عَلَيْهِ جُبَّةٌ مُضَرَّبَةٌ وَ فِي رِجْلِهِ نَعْلٌ مَحَامِلِيٌّ وَ عَلَى كَتِفِهِ مِخْلَاةٌ
While we were with him, eating, when the doorman entered smiling. A messenger of Al-Iraq who cannot be named with anything else’. Al-Qasim smiled and turned his face towards the Qiblah. He performed Sajdah, and a short man entered. The effects of travel were upon him, and upon him was a battered coat, and in his leg were worn out slippers, and upon his shoulder was a bag.
فَقَامَ الْقَاسِمُ فَعَانَقَهُ وَ وَضَعَ الْمِخْلَاةَ عَنْ عُنُقِهِ وَ دَعَا بِطَسْتٍ وَ مَاءٍ فَغَسَلَ يَدَهُ وَ أَجْلَسَهُ إِلَى جَانِبِهِ فَأَكَلْنَا وَ غَسَلْنَا أَيْدِيَنَا فَقَامَ الرَّجُلُ فَأَخْرَجَ كِتَاباً أَفْضَلَ مِنَ النِّصْفِ الْمُدَرَّجِ فَنَاوَلَهُ الْقَاسِمَ فَأَخَذَهُ وَ قَبَّلَهُ وَ دَفَعَهُ إِلَى كَاتِبٍ لَهُ يُقَالُ لَهُ ابْنُ أَبِي سَلَمَةَ
Al-Qasim got up and hugged him and placed down the bag from his neck, and he called for a washbasin and water. He washed his hands and seated him to his side. We ate and washed our hands. The man stood up and brought out a letter, better than half the scroll. He gave it to Al-Qasim. He took it and kissed it, and he handed it to a scribe of his called Ibn Abu Salama.
فَأَخَذَهُ أَبُو عَبْدِ اللَّهِ فَفَضَّهُ وَ قَرَأَهُ حَتَّى أَحَسَّ الْقَاسِمُ بِنِكَايَةٍ فَقَالَ يَا بَا عَبْدِ اللَّهِ خَيْرٌ فَقَالَ خَيْرٌ فَقَالَ وَيْحَكَ خَرَجَ فِيَّ شَيْءٌ فَقَالَ أَبُو عَبْدِ اللَّهِ مَا تَكْرَهُ فَلَا
Anu Andullah took it, opened it and read it until Al-Qasim felt the spite. He said, ‘O Abdullah, (is everything) good?’ He said, ‘Good’. He said, ‘Woe be to you! Has anything emerged regarding me?’ Abu Abdullah said, ‘What you will dislike, so no!’
قَالَ الْقَاسِمُ فَمَا هُوَ قَالَ نُعِيَ الشَّيْخُ إِلَى نَفْسِهِ بَعْدَ وُرُودِ هَذَا الْكِتَابِ بِأَرْبَعِينَ يَوْماً وَ قَدْ حُمِلَ إِلَيْهِ سَبْعَةُ أَثْوَابٍ فَقَالَ الْقَاسِمُ فِي سَلَامَةٍ مِنْ دِينِي فَقَالَ فِي سَلَامَةٍ مِنْ دِينِكَ فَضَحِكَ رَحِمَهُ اللَّهُ فَقَالَ مَا أُؤَمِّلُ بَعْدَ هَذَا الْعُمُرِ
Al-Qasim said, ‘So what is it?’ He said, ‘Obituary of the Sheykh to himself after arrival of this letter, by forty days, and seven clothes have been carried to him’. Al-Qasim said, ‘In safety of religion?’ He said, ‘In safety of your religion’. He, may Allah-azwj have Mercy on him, laughed. He said, ‘I do not wish for the life after this’.
فَقَالَ الرَّجُلُ الْوَارِدُ فَأَخْرَجَ مِنْ مِخْلَاتِهِ ثَلَاثَةَ أُزُرٍ وَ حِبَرَةً يَمَانِيَّةً حَمْرَاءَ وَ عِمَامَةً وَ ثَوْبَيْنِ وَ مِنْدِيلًا فَأَخَذَهُ الْقَاسِمُ وَ كَانَ عِنْدَهُ قَمِيصٌ خَلَعَهُ عَلَيْهِ مَوْلَانَا الرِّضَا أَبُو الْحَسَنِ ع وَ كَانَ لَهُ صَدِيقٌ يُقَالُ لَهُ عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدٍ السَّنِيزِيُّ- وَ كَانَ شَدِيدَ النَّصْبِ وَ كَانَ بَيْنَهُ وَ بَيْنَ الْقَاسِمِ نَضَّرَ اللَّهُ وَجْهَهُ مَوَدَّةٌ فِي أُمُورِ الدُّنْيَا شَدِيدَةٌ وَ كَانَ الْقَاسِمُ يَوَدُّهُ وَ قَدْ كَانَ عَبْدُ الرَّحْمَنِ وَافَى إِلَى الدَّارِ لِإِصْلَاحٍ بَيْنَ أَبِي جَعْفَرِ بْنِ حُمْدُونٍ الْهَمْدَانِيِّ وَ بَيْنَ خَتَنِهِ ابْنِ الْقَاسِمِ
He (the narrator) said, ‘The arriving man brought out three buttons from his bag, and a red Yemeni cloak, and a turban, and two clothes, and a towel. Al-Qasim took it, and with him was a shirt gifted to him by our Master-asws Al-Reza Abu Al-Hassan-asws, and there was a friend of his call Abdul Rahman Bin Muhammad Al-Saneyzi, and he was of severe hostility, and there was intense affection between him and Al-Qasim, may Allah-azwj Bliss his face, in matters of the world, and Al-Qasim affectionate to him, and Abdul Rahman had arrived to the house of reconciliation between Abu Ja’far Bin Humdoun Al-Hamdany and his in-law Ibn Al-Qasim.
فَقَالَ الْقَاسِمُ لِشَيْخَيْنِ مِنْ مَشَايِخِنَا الْمُقِيمَيْنِ مَعَهُ أَحَدُهُمَا يُقَالُ لَهُ أَبُو حَامِدٍ عِمْرَانُ بْنُ الْمُفَلَّسِ وَ الْآخَرُ أَبُو عَلِيِّ بْنُ جَحْدَرٍ أَنْ أَقْرِئَا هَذَا الْكِتَابَ عَبْدَ الرَّحْمَنِ بْنَ مُحَمَّدٍ فَإِنِّي أُحِبُّ هِدَايَتَهُ وَ أَرْجُو أَنْ يَهْدِيَهُ اللَّهُ بِقِرَاءَةِ هَذَا الْكِتَابِ
Al-Qasim said to the two Sheykhs from our Sheykhs, the ones staying with him, one of them was called Abu Hamid Imran Bin Al-Mufallis, and the other one Abu Ali Bin Jahdar, ‘Read this letter to Abdul Rahman Bin Muhammad for I would love to guide him and I hope that Allah-azwj would Guide him by the recitation of this letter’.
فَقَالا لَهُ اللَّهَ اللَّهَ اللَّهَ فَإِنَّ هَذَا الْكِتَابَ لَا يَحْتَمِلُ مَا فِيهِ خَلْقٌ مِنَ الشِّيعَةِ فَكَيْفَ عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدٍ
He said to him, ‘Allah-azwj! Allah-azwj! Allah-azwj! What is in this letter cannot be tolerated by a lot of people from the Shias, so how can Abdul Rahman Bin Muhammad?’
فَقَالَ أَنَا أَعْلَمُ أَنِّي مُفْشٍ لِسِرٍّ لَا يَجُوزُ لِي إِعْلَانُهُ لَكِنْ مِنْ مَحَبَّتِي لِعَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ وَ شَهْوَتِي أَنْ يَهْدِيَهُ اللَّهُ عَزَّ وَ جَلَّ لِهَذَا الْأَمْرِ هُوَ ذَا أُقْرِئُهُ الْكِتَابَ
He said, ‘I know I am divulging a secret which is not allowed for me to announce it, but it is due to my love for Abdul Rahman Bin Muhammad and my desire that Allah-azwj Mighty and Majestic should Guide him to this matter. It is this, read the letter to him!’
فَلَمَّا مَرَّ ذَلِكَ الْيَوْمُ وَ كَانَ يَوْمُ الْخَمِيسِ لِثَلَاثَ عَشْرَةَ خَلَتْ مِنْ رَجَبٍ دَخَلَ عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدٍ وَ سَلَّمَ عَلَيْهِ فَأَخْرَجَ الْقَاسِمُ الْكِتَابَ فَقَالَ لَهُ اقْرَأْ هَذَا الْكِتَابَ وَ انْظُرْ لِنَفْسِكَ
When that day has passed by, and it was the day of Thursday the thirteenth vacant from Rajab, Abdul Rahman Bin Muhammad entered and greeted unto him. Al-Qasim brought out the letter. He said to him, ‘Read this letter and see for yourself’.
فَقَرَأَ عَبْدُ الرَّحْمَنِ الْكِتَابَ فَلَمَّا بَلَغَ إِلَى مَوْضِعِ النَّعْيِ رَمَى الْكِتَابَ عَنْ يَدِهِ وَ قَالَ لِلْقَاسِمِ يَا بَا مُحَمَّدٍ اتَّقِ اللَّهَ فَإِنَّكَ رَجُلٌ فَاضِلٌ فِي دِينِكَ مُتَمَكِّنٌ مِنْ عَقْلِكَ وَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ وَ ما تَدْرِي نَفْسٌ ما ذا تَكْسِبُ غَداً وَ ما تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ وَ قَالَ عالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلى غَيْبِهِ أَحَداً
Abdul Rahman read the letter. When he reached the place of the obituary, he threw the letter from his hand and said to Al-Qasim, ‘O Abu Muhammad! Fear Allah-azwj, for you are a meritorious man in your religion, enabled from your intellect, and Allah-azwj Mighty and Majestic Says: and no soul knows what it would be earning the next day; and no soul knows in which land it shall die. [31:34]; and Said: (He is) Knower of the unseen, and He does not Reveal His hidden matters upon anyone [72:26]’.
فَضَحِكَ الْقَاسِمُ وَ قَالَ لَهُ أَتِمَّ الْآيَةَ إِلَّا مَنِ ارْتَضى مِنْ رَسُولٍ وَ مَوْلَايَ هُوَ الْمُرْتَضَى مِنَ الرَّسُولِ
Al-Qasim laughed and said to him, ‘Complete the Verse, Except one He Chooses from a Rasool, [72:27], and my Master-ajfj, he is the one Chosen from the Messengers-as’.
وَ قَالَ قَدْ عَلِمْتُ أَنَّكَ تَقُولُ هَذَا وَ لَكِنْ أَرِّخِ الْيَوْمَ فَإِنْ أَنَا عِشْتُ بَعْدَ هَذَا الْيَوْمِ الْمُوَرَّخِ فِي هَذَا الْكِتَابِ فَاعْلَمْ أَنِّي لَسْتُ عَلَى شَيْءٍ وَ إِنْ أَنَا مِتُّ فَانْظُرْ لِنَفْسِكَ
And he said, ‘I know you are saying this, but make not of the date today. If I were to live after this date which is in this letter, then know that I am not upon anything, and if I were to die, then look out for yourself!’
فَوَرَّخَ عَبْدُ الرَّحْمَنِ الْيَوْمَ وَ افْتَرَقُوا وَ حُمَّ الْقَاسِمُ يَوْمَ السَّابِعِ مِنْ وُرُودِ الْكِتَابِ وَ اشْتَدَّتْ بِهِ فِي ذَلِكَ الْيَوْمِ الْعِلَّةُ وَ اسْتَنَدَ فِي فِرَاشِهِ إِلَى الْحَائِطِ وَ كَانَ ابْنُهُ الْحَسَنُ بْنُ الْقَاسِمِ مُدْمِناً عَلَى شُرْبِ الْخَمْرِ وَ كَانَ مُتَزَوِّجاً إِلَى أَبِي جَعْفَرِ بْنِ حُمْدُونٍ الْهَمْدَانِيِّ وَ كَانَ جَالِساً وَ رِدَاؤُهُ مَسْتُورٌ عَلَى وَجْهِهِ فِي نَاحِيَةٍ مِنَ الدَّارِ وَ أَبُو حَامِدٍ فِي نَاحِيَتِهِ وَ أَبُو عَلِيِّ بْنُ جَحْدَرٍ وَ أَنَا وَ جَمَاعَةٌ مِنْ أَهْلِ الْبَلَدِ نَبْكِي
Abdul Rahman made a note of the date and they separated, and Al-Qasim had fever on the seventh day from the arrival of the letter and that illness intensified with him during that day, and he supported himself to the wall in his bed, and his son Al-Hassan Bin Al-Qasim was a habitual drinker of wine, and was paired to Abu Ja’far Bin Hamdoun Al-Hamdany, and he was seated, and his robe was covering upon his face in a corner of the house, and Abu Hamid was in his corner, and Abu Ali Bin Juhdar and I and a group from the people of the city were crying.
إِذَا اتَّكَأَ الْقَاسِمُ عَلَى يَدَيْهِ إِلَى خَلْفٍ وَ جَعَلَ يَقُولُ يَا مُحَمَّدُ يَا عَلِيُّ يَا حَسَنُ يَا حُسَيْنُ يَا مَوَالِيَّ كُونُوا شُفَعَائِي إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ قَالَهَا الثَّانِيَةَ وَ قَالَهَا الثَّالِثَةَ فَلَمَّا بَلَغَ فِي الثَّالِثَةِ يَا مُوسَى يَا عَلِيُّ تَفَرْقَعَتْ أَجْفَانُ عَيْنَيْهِ كَمَا يُفَرْقِعُ الصِّبْيَانُ شَقَائِقَ النُّعْمَانِ وَ انْتَفَخَتْ حَدَقَتُهُ وَ جَعَلَ يَمْسَحُ بِكُمِّهِ عَيْنَيْهِ وَ خَرَجَ مِنْ عَيْنَيْهِ شَبِيهٌ بِمَاءِ اللَّحْمِ
Then Al-Qasim leant upon his hand to the back and went on to say, ‘O Muhammad-saww! O Ali-asws! O Hassan-asws! O Husayn-asws! O Masters-asws, be my intercessors to Allah-azwj Mighty and Majestic!’ – and he said it secondly, and thirdly. When he reached to the third, ‘O Musa-asws! O Ali-asws!’ – his eyelids fluttered just as they do for the children, redness of the fish, and his cheeks puffed, and he went on to wipe his eyes with his sleeve, and there came out from his eyes resembling water of the meat.
ثُمَّ مَدَّ طَرْفَهُ إِلَى ابْنِهِ فَقَالَ يَا حَسَنُ إِلَيَّ يَا بَا حَامِدٍ إِلَيَّ يَا بَا عَلِيٍّ فَاجْتَمَعْنَا حَوْلَهُ وَ نَظَرْنَا إِلَى الْحَدَقَتَيْنِ صَحِيحَتَيْنِ فَقَالَ لَهُ أَبُو حَامِدٍ تَرَانِي وَ جَعَلَ يَدَهُ عَلَى كُلِّ وَاحِدٍ مِنَّا وَ شَاعَ الْخَبَرُ فِي النَّاسِ وَ الْعَامَّةِ وَ أَتَاهُ النَّاسُ مِنَ الْعَوَامِّ يَنْظُرُونَ إِلَيْهِ
Then he extended his glance to his son. He said, ‘O Hassan, come to me! O Abu Hamid, come to me! O Abu Ali!’ So we gathered around him, and we looked the two healthy pupils. Abu Hamid said to him, ‘Show me!’ – and he made his hand to be upon each one of us. And the news spread among the people, and the general Muslims, and the people from the public came to him to look at him.
وَ رَكِبَ الْقَاضِي إِلَيْهِ وَ هُوَ أَبُو السَّائِبِ عُتْبَةُ بْنُ عُبَيْدِ اللَّهِ الْمَسْعُودِيُّ وَ هُوَ قَاضِي الْقُضَاةِ بِبَغْدَادَ فَدَخَلَ عَلَيْهِ فَقَالَ لَهُ يَا بَا مُحَمَّدٍ مَا هَذَا الَّذِي بِيَدِي وَ أَرَاهُ خَاتَماً فَصُّهُ فَيْرُوزَجٌ فَقَرَّبَهُ مِنْهُ فَقَالَ عَلَيْهِ ثَلَاثَةُ أَسْطُرٍ فَتَنَاوَلَهُ الْقَاسِمُ رَحِمَهُ اللَّهُ فَلَمْ يُمْكِنْهُ قِرَاءَتُهُ وَ خَرَجَ النَّاسُ مُتَعَجِّبِينَ يَتَحَدَّثُونَ بِخَبَرِهِ
And the judge rode to him, and he is Abu Al-Sa’ib Utba Bin Ubeydullah Al-Masoudy, and he is the chief justice of Baghdad. He entered to see him. He said to him, ‘O Abu Muhammad! What is this which is in the hand, and I see it as a ring, its stone is turquoise?’ He brought it near him. He said, ‘There are three lines upon it’. Al-Qasim may Allah-azwj have Mercy on him gave it to him, but he was not able to read it, and the people went out wondering, discussing his news.
وَ الْتَفَتَ الْقَاسِمُ إِلَى ابْنِهِ الْحَسَنِ فَقَالَ لَهُ إِنَّ اللَّهَ مُنَزِّلُكَ مَنْزِلَةً وَ مُرَتِّبُكَ مَرْتَبَةً فَاقْبَلْهَا بِشُكْرٍ فَقَالَ لَهُ الْحَسَنُ يَا أَبَهْ قَدْ قَبِلْتُهَا قَالَ الْقَاسِمُ عَلَى مَا ذَا قَالَ عَلَى مَا تَأْمُرُنِي بِهِ يَا أَبَهْ قَالَ عَلَى أَنْ تَرْجِعَ عَمَّا أَنْتَ عَلَيْهِ مِنْ شُرْبِ الْخَمْرِ
And Al-Qasim turned to his son Al-Hassan. He said to him, ‘Allah-azwj has Accorded you a status and Ranked you with a rant, so accept it with thanks’. Al-Hassan said to him, ‘O father! I have accepted it’. Al-Qasim said, ‘Based upon what?’ He said, ‘Upon whatever you are instructing me with, O father!’ He said, ‘Upon that you will retract from what you are upon, from drinking the wine’.
قَالَ الْحَسَنُ يَا أَبَهْ وَ حَقِّ مَنْ أَنْتَ فِي ذِكْرِهِ لَأَرْجِعَنَّ عَنْ شُرْبِ الْخَمْرِ وَ مَعَ الْخَمْرِ أَشْيَاءَ لَا تَعْرِفُهَا فَرَفَعَ الْقَاسِمُ يَدَهُ إِلَى السَّمَاءِ وَ قَالَ اللَّهُمَّ أَلْهِمِ الْحَسَنَ طَاعَتَكَ وَ جَنِّبْهِ مَعْصِيَتَكَ ثَلَاثَ مَرَّاتٍ
Al-Hassan said, ‘O father! And the truth is, who are you to mention that I should retract from drinking the wine, and with the wine there are (other) things you don’t know?’ Al-Qasim raised his hands towards the sky and said, ‘O Allah-azwj! Inspire Al-Hassan to obey You-azwj and Keep him aside from disobeying You-azwj!’ – three times.
ثُمَّ دَعَا بِدَرْجٍ فَكَتَبَ وَصِيَّتَهُ بِيَدِهِ رَحِمَهُ اللَّهُ وَ كَانَتِ الضِّيَاعُ الَّتِي فِي يَدِهِ لِمَوْلَانَا وَقْفٌ وَقَفَهُ وَ كَانَ فِيمَا أَوْصَى الْحَسَنَ أَنْ قَالَ يَا بُنَيَّ إِنْ أُهِّلْتَ لِهَذَا الْأَمْرِ يَعْنِي الْوَكَالَةَ لِمَوْلَانَا فَيَكُونُ قُوتُكَ مِنْ نِصْفِ ضَيْعَتِي الْمَعْرُوفَةِ بِفرجيدة وَ سَائِرُهَا مِلْكٌ لِمَوْلَايَ وَ إِنْ لَمْ تُؤَهَّلْ لَهُ فَاطْلُبْ خَيْرَكَ مِنْ حَيْثُ يَتَقَبَّلُ اللَّهُ
Then he called for a scroll. He wrote his bequest by his hand, may Allah-azwj have Mercy on him. And there was an estate in his hands which was dedicated for our Master-ajfj, and it was among what Al-Hassan had bequeathed, he said, ‘O my son! I am qualifying for this matter, meaning being a representative of our Master-ajfj. So your subsistence would be from half my estate, well-known as Farjeeda, and rest of it is ownership of my Master-ajfj, and if you do not qualify for it, then seek your goodness from wherever Allah-azwj Accepts’.
وَ قَبِلَ الْحَسَنُ وَصِيَّتَهُ عَلَى ذَلِكَ فَلَمَّا كَانَ فِي يَوْمِ الْأَرْبَعِينَ وَ قَدْ طَلَعَ الْفَجْرُ مَاتَ الْقَاسِمُ رَحِمَهُ اللَّهُ فَوَافَاهُ عَبْدُ الرَّحْمَنِ يَعْدُو فِي الْأَسْوَاقِ حَافِياً حَاسِراً وَ هُوَ يَصِيحُ وَا سَيِّدَاهْ فَاسْتَعْظَمَ النَّاسُ ذَلِكَ مِنْهُ وَ جَعَلَ النَّاسُ يَقُولُونَ مَا الَّذِي تَفْعَلُ بِذَلِكَ
And Al-Hassan accepted his bequest based upon that. When it was the fortieth day, and the dawn emerged, Al-Qasim, may Allah-azwj have Mercy on him, died. Abdul Rahman was loyal to him, sprinting in the markets bare-footed, regretful, and he was shouting, ‘O chief!’ The people considered that to be grievous from him, and the people went on to say, ‘What have you to do with that?’
فَقَالَ اسْكُتُوا فَقَدْ رَأَيْتُ مَا لَمْ تَرَوْهُ وَ تَشَيَّعَ وَ رَجَعَ عَمَّا كَانَ عَلَيْهِ وَ وَقَفَ الْكَثِيرَ مِنْ ضِيَاعِهِ وَ تَوَلَّى أَبُو عَلِيِّ بْنُ جَحْدَرٍ غُسْلَ الْقَاسِمِ وَ أَبُو حَامِدٍ يَصُبُّ عَلَيْهِ الْمَاءَ وَ كُفِّنَ فِي ثَمَانِيَةِ أَثْوَابٍ عَلَى بَدَنِهِ قَمِيصُ مَوْلَاهُ أَبِي الْحَسَنِ وَ مَا يَلِيهِ السَّبْعَةُ الْأَثْوَابِ الَّتِي جَاءَتْهُ مِنَ الْعِرَاقِ
He said, ‘Be silent! I have seen what you did not see’ – and he became a Shias and retracted from what he had been upon. And most of his estate was dedicated, and Abu Ali Bin Jahdar took charge of washing Al-Qasim, and Abu Hamid was pouring the water upon him, and he was shrouded in eight clothes upon his body – a shirt of his Master-asws Abu Al-Hassan-asws, and the seven clothes which followed were those which had come from Al-Iraq.
فَلَمَّا كَانَ بَعْدَ مُدَّةٍ يَسِيرَةٍ وَرَدَ كِتَابُ تَعْزِيَةٍ عَلَى الْحَسَنِ مِنْ مَوْلَانَا ع فِي آخِرِهِ دُعَاءٌ أَلْهَمَكَ اللَّهُ طَاعَتَهُ وَ جَنَّبَ مَعْصِيَتَهُ وَ هُوَ الدُّعَاءُ الَّذِي كَانَ دَعَا بِهِ أَبُوهُ وَ كَانَ آخِرُهُ قَدْ جَعَلْنَا أَبَاكَ إِمَاماً لَكَ وَ فَعَالَهُ لَكَ مِثَالًا.
When it was after a small duration, a letter arrived as consolation upon Al-Hassan, from our Master-ajfj. In its end was a supplication: ‘May Allah-azwj Inspire you to obey Him-azwj and shun disobeying Him-azwj’, and it is the supplication which his father had supplicated with, and in its end was, ‘We-ajfj have made your father as a leader for you and his deeds as an example for you’’.[41]
38- غط، الغيبة للشيخ الطوسي الْحُسَيْنُ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ عَلِيِّ بْنِ نُوحٍ عَنْ أَبِي نَصْرٍ هِبَةِ اللَّهِ بْنِ مُحَمَّدِ ابْنِ بِنْتِ أُمِّ كُلْثُومٍ بِنْتِ أَبِي جَعْفَرٍ الْعَمْرِيِّ قَالَ حَدَّثَنِي جَمَاعَةٌ مِنْ بَنِي نَوْبَخْتَ مِنْهُمْ أَبُو الْحَسَنِ بْنُ كَثِيرٍ النَّوْبَخْتِيُّ وَ حَدَّثَتْنِي بِهِ أُمُّ كُلْثُومٍ بِنْتُ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عُثْمَانَ رَضِيَ اللَّهُ عَنْهُمْ أَنَّهُ حُمِلَ إِلَى أَبِي جَعْفَرٍ رَضِيَ اللَّهُ عَنْهُ فِي وَقْتٍ مِنَ الْأَوْقَاتِ مَا يُنْفِذُهُ إِلَى صَاحِبِ الْأَمْرِ ع مِنْ قُمَّ وَ نَوَاحِيهَا فَلَمَّا وَصَلَ الرَّسُولُ إِلَى بَغْدَادَ وَ دَخَلَ إِلَى أَبِي جَعْفَرٍ وَ أَوْصَلَ إِلَيْهِ مَا دُفِعَ إِلَيْهِ وَ وُدِّعَهُ وَ جَاءَ لِيَنْصَرِفَ قَالَ لَهُ أَبُو جَعْفَرٍ قَدْ بَقِيَ شَيْءٌ مِمَّا اسْتُودِعْتَهُ فَأَيْنَ هُوَ
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Al-Husayn Bin Ibrahim, from Ahmad Bin Ali Bin Nuh, from Abu Nasr Hibtullah Bin Muhammad Ibn Bint Umm Kulsoum Bint Abu Ja’far Al Amry who said, ‘It is narrated to me by a group, from the clan of Nowbakht, from them was Abu Al-Hassan Bin Kaseer Al Nowbakhty’. And it is narrated to me by Umm Kulsoum Bint Abu Ja’far Muhammad Bin Usman, may Allah-azwj be Pleased with them,
‘It was carried to Abu Ja’far, may Allah-azwj be Pleased with him, during a time from the timings, what had been dispatched to Master-ajfj of the Time from Qum and its areas. When the messenger arrived at Baghdad and entered to see Abu Ja’far and delivered to him what had been handed over to him, and bade him farewell, and went to leave, Abu Ja’far said to him, ‘There still remains something what had had been entrusted to you, so where is it?’
فَقَالَ لَهُ الرَّجُلُ لَمْ يَبْقَ شَيْءٌ يَا سَيِّدِي فِي يَدِي إِلَّا وَ قَدْ سَلَّمْتُهُ فَقَالَ لَهُ أَبُو جَعْفَرٍ بَلَى قَدْ بَقِيَ شَيْءٌ فَارْجِعْ إِلَى مَا مَعَكَ وَ فَتِّشْهُ وَ تَذَكَّرْ مَا دُفِعَ إِلَيْكَ
The man said to him, ‘O my master! Nothing remains in my hands except, and I have already submitted it’. Abu Ja’far said to him, ‘Yes, and there does remain something, so return to what is with him and investigate is, and (try to) remember what had been handed over to you’.
فَمَضَى الرَّجُلُ فَبَقِيَ أَيَّاماً يَتَذَكَّرُ وَ يَبْحَثُ وَ يُفَكِّرُ فَلَمْ يَذْكُرْ شَيْئاً وَ لَا أَخْبَرَهُ مَنْ كَانَ فِي جُمْلَتِهِ وَ رَجَعَ إِلَى أَبِي جَعْفَرٍ فَقَالَ لَهُ لَمْ يَبْقَ شَيْءٌ فِي يَدِي مِمَّا سُلِّمَ إِلَيَّ إِلَّا وَ قَدْ حَمَلْتُ إِلَى حَضْرَتِكَ
The man went and remained for days trying to remember, and investigating and thinking, but he could not remember anything, nor was he informed regarding what was in his total, and he returned to Abu Ja’far. He said to him, ‘There does not remain anything in my hand from what had been submitted to me except and I have carried it to your presence’.
فَقَالَ أَبُو جَعْفَرٍ فَإِنَّهُ يُقَالُ لَكَ الثَّوْبَانِ السَّرْدَانِيَّانِ اللَّذَانِ دَفَعَهُمَا إِلَيْكَ فُلَانُ بْنُ فُلَانٍ مَا فُعِلَا فَقَالَ لَهُ الرَّجُلُ إِي وَ اللَّهِ يَا سَيِّدِي لَقَدْ نَسِيتُهُمَا حَتَّى ذَهَبَا عَنْ قَلْبِي وَ لَسْتُ أَدْرِي الْآنَ أَيْنَ وَضَعْتُهُمَا
Abu Ja’far said to him, ‘He-ajfj says to you: ‘The two Sardinian clothes which so and so son of son and so had handed to you, what happened to these?’ The man said to him, ‘Yes, by Allah-azwj, O my master! I had forgotten these until they went away from my heart, and I don’t know now where I had placed them’.
فَمَضَى الرَّجُلُ فَلَمْ يَبْقَ شَيْءٌ كَانَ مَعَهُ إِلَّا فَتَّشَهُ وَ حَلَّهُ وَ سَأَلَ مَنْ حَمَلَ إِلَيْهِ شَيْئاً مِنَ الْمَتَاعِ أَنْ يُفَتِّشَ ذَلِكَ فَلَمْ يَقِفْ لَهُمَا عَلَى خَبَرٍ فَرَجَعَ إِلَى أَبِي جَعْفَرٍ ره فَأَخْبَرَهُ
The man went, and there did not remain anything which was with him, except he investigated it, and loosened it, and asked the one who had carried something from the luggage to him that he should search for that. But he could not find any news of it. He returned to Abu Ja’far and informed him.
فَقَالَ لَهُ أَبُو جَعْفَرٍ يُقَالُ لَكَ امْضِ إِلَى فُلَانِ بْنِ فُلَانٍ الْقَطَّانِ الَّذِي حَمَلْتَ إِلَيْهِ الْعِدْلَيْنِ الْقُطْنَ فِي دَارِ الْقُطْنِ فَافْتُقْ أَحَدَهُمَا وَ هُوَ الَّذِي عَلَيْهِ مَكْتُوبٌ كَذَا وَ كَذَا فَإِنَّهُمَا فِي جَانِبِهِ
Abu Ja’far said to him, ‘He-ajfj is saying to you: ‘Go to so and so, son of so and so, the cotton merchant, the one to whom the two cotton clothes had been carried to in the house of cotton. Look at one of them, and it is which such and such is written upon it, for these two (clothes) are in his side’.
فَتَحَيَّرَ الرَّجُلُ مِمَّا أَخْبَرَ بِهِ أَبُو جَعْفَرٍ وَ مَضَى لِوَجْهِهِ إِلَى الْمَوْضِعِ فَفَتَقَ الْعِدْلَ الَّذِي قَالَ لَهُ افْتُقْهُ فَإِذَا الثَّوْبَانِ فِي جَانِبِهِ قَدِ انْدَسَّا مَعَ الْقُطْنِ فَأَخَذَهُمَا وَ جَاءَ بِهِمَا إِلَى أَبِي جَعْفَرٍ فَسَلَّمَهُمَا إِلَيْهِ وَ قَالَ لَهُ لَقَدْ أَنْسَيْتُهُمَا لِأَنِّي لَمَّا شَدَدْتُ الْمَتَاعَ بَقِيَا فَجَعَلْتُهُمَا فِي جَانِبِ الْعِدْلِ لِيَكُونَ ذَلِكَ أَحْفَظَ لَهُمَا
The man was bewildered from what Abu Ja’far had informed him with, and he went to his direction to the place. He searched for the cloth when he had said to him, ‘Search it’. There were the two clothes by its side, having been covered up by the cotton. He took them and came with them to Abu Ja’far and submitted them to him, and said to him, ‘I had forgotten these two because when I had tied the luggage, these had remained, so I had placed them in the side of the material to protect them’.
وَ تَحَدَّثَ الرَّجُلُ بِمَا رَآهُ وَ أَخْبَرَهُ بِهِ أَبُو جَعْفَرٍ مِنْ عَجِيبِ الْأَمْرِ الَّذِي لَا يَقِفُ عَلَيْهِ إِلَّا نَبِيٌّ أَوْ إِمَامٌ مِنْ قِبَلِ اللَّهِ الَّذِي يَعْلَمُ السَّرَائِرَ وَ مَا تُخْفِي الصُّدُورُ وَ لَمْ يَكُنْ هَذَا الرَّجُلُ يَعْرِفُ أَبَا جَعْفَرٍ وَ إِنَّمَا أَنْفَذَ عَلَى يَدِهِ كَمَا يُنْفِذُ التُّجَّارُ إِلَى أَصْحَابِهِمْ عَلَى يَدِ مَنْ يَثِقُونَ بِهِ وَ لَا كَانَ مَعَهُ تَذْكِرَةٌ سَلَّمَهَا إِلَى أَبِي جَعْفَرٍ وَ لَا كِتَابٌ لِأَنَّ الْأَمْرَ كَانَ حَادّاً فِي زَمَانِ الْمُعْتَضِدِ وَ السَّيْفُ يَقْطُرُ دَماً كَمَا يُقَالُ
And the man narrated with what he had seen and Abu Ja’far informed him with the wonders of the matter which no one could stand upon it, except a Prophet-as, or and Imam-asws from the Directions of Allah-azwj who knows the secrets, and what the chests conceal. And this man did not happen to know Abu Ja’far, and rather he had dispatched upon his hand just as the traders tend to dispatch to their companions upon the hands of someone they are trusting with, and there was no mention with him to submit it to Abu Ja’far, nor any letter, because the matter was difficult in the era of Al-Mu’tazid, and the sword was dripping blood as it has been said.
وَ لكَانَ سِرّاً بَيْنَ الْخَاصِّ مِنْ أَهْلِ هَذَا الشَّأْنِ وَ كَانَ مَا يُحْمَلُ بِهِ إِلَى أَبِي جَعْفَرٍ لَا يَقِفُ مَنْ يَحْمِلُهُ عَلَى خَبَرِهِ وَ لَا حَالِهِ وَ إِنَّمَا يُقَالُ امْضِ إِلَى مَوْضِعِ كَذَا وَ كَذَا فَسَلِّمْ مَا مَعَكَ مِنْ غَيْرِ أَنْ يَشْعُرَ بِشَيْءٍ وَ لَا يُدْفَعُ إِلَيْهِ كِتَابٌ لِئَلَّا يُوقَفَ عَلَى مَا يَحْمِلُهُ مِنْهُ.
But it was a secret between the special ones from the people of this occupation, and it was what had been carried with to Abu Ja’far, the one carrying it would not be aware upon his-ajfj news nor his-ajfj state, and rather it would be said: ‘He-ajfj has gone to such and such place, so submit whatever is with you from without being aware of anything’, and no letter would be handed to him lest it be known what had been carried from him’’.[42]
39- غط، الغيبة للشيخ الطوسي جَمَاعَةٌ عَنِ الْحَسَنِ بْنِ حَمْزَةَ الْعَلَوِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْكُلَيْنِيِّ قَالَ كَتَبَ مُحَمَّدُ بْنُ زِيَادٍ الْمَصِيرِيُّ يَسْأَلُ صَاحِبَ الزَّمَانِ كَفَناً يَتَيَمَّنُ بِمَا يَكُونُ مِنْ عِنْدِهِ فَوَرَدَ أَنَّكَ تَحْتَاجُ إِلَيْهِ سَنَةً إِحْدَى وَ ثَمَانِينَ فَمَاتَ رَحِمَهُ اللَّهُ فِي الْوَقْتِ الَّذِي حَدَّهُ وَ بَعَثَ إِلَيْهِ بِالْكَفَنِ قَبْلَ مَوْتِهِ بِشَهْرٍ.
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – A gruoup, from Al-Hassan Bin Hamza Al Alawy, from Ali Bin Muhammad Al Kulayni who said,
‘Muhammad Bin Ziyad Al-Misry wrote asking Mater-ajfj of the Time for a shroud to be a good omen with what happens to be with him. It arrived: ‘You will be needy to it in the year (two hundred and) eighty-one’. He, may Allah-azwj have Mercy on him, died during the time which he-ajfj had defined it, and sent him the shroud a month before his death’’.[43]
40- غط، الغيبة للشيخ الطوسي جَمَاعَةٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبَّاسٍ قَالَ حَدَّثَنِي ابْنُ مَرْوَانَ الْكُوفِيُّ قَالَ حَدَّثَنِي ابْنُ أَبِي سُورَةَ قَالَ: كُنْتُ بِالْحَائِرِ زَائِراً عَشِيَّةَ عَرَفَةَ فَخَرَجْتُ مُتَوَجِّهاً عَلَى طَرِيقِ الْبَرِّ فَلَمَّا انْتَهَيْتُ إِلَى الْمُسَنَّاةِ جَلَسْتُ إِلَيْهَا مُسْتَرِيحاً ثُمَّ قُمْتُ أَمْشِي وَ إِذَا رَجُلٌ عَلَى ظَهْرِ الطَّرِيقِ فَقَالَ لِي هَلْ لَكَ فِي الرِّفْقَةِ فَقُلْتُ نَعَمْ
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – A group, from Ahmad Bin Muhammad Bin Abbas who said, ‘It is narrated to me by Ibn Marwan Al Kufy who said, ‘It is narrated to me by Ibn Abu Sowrah who said,
‘I was at the enclosure (of Al-Husayn-asws) performing visitation in the evening of Arafaat. I went out heading upon a road of Al-Barri. When I ended to the dam, I sat by it to rest. Then I continued walking and there was a man on the surface of the road. He said to me, ‘Is it okay for you regarding the friendship?’ I said, ‘Yes’.
فَمَشَيْنَا مَعاً يُحَدِّثُنِي وَ أُحَدِّثُهُ وَ سَأَلَنِي عَنْ حَالِي فَأَعْلَمْتُهُ أَنِّي مُضَيَّقٌ لَا شَيْءَ مَعِي وَ فِي يَدِي فَالْتَفَتَ إِلَيَّ فَقَالَ لِي إِذَا دَخَلْتَ الْكُوفَةَ فَأْتِ أَبَا طَاهِرٍ الزُّرَارِيَّ فَاقْرَعْ عَلَيْهِ بَابَهُ فَإِنَّهُ سَيَخْرُجُ إِلَيْكَ وَ فِي يَدِهِ دَمُ الْأُضْحِيَّةِ فَقُلْ لَهُ يُقَالُ لَكَ أَعْطِ هَذَا الرَّجُلَ الصُّرَّةَ الدَّنَانِيرَ الَّتِي عِنْدَ رِجْلِ السَّرِيرِ
We walked together. He narrated to me, and I narrated to him, and he asked me about my state. I let him know that I was in financial hardship, there was nothing with me and in my hands’. He turned to me and said to me, ‘When you enter Al-Kufa, then go to Abu Tahir Al-Zurari and knock his door upon him. He will come out to you and in his hand would be blood of the sacrificed animal. Tell him, ‘He says to you: ‘Give this man the bag of Dinar which are by the leg of the bed!’’
فَتَعَجَّبْتُ مِنْ هَذَا ثُمَّ فَارَقَنِي وَ مَضَى لِوَجْهِهِ لَا أَدْرِي أَيْنَ سَلَكَ وَ دَخَلْتُ الْكُوفَةَ وَ قَصَدْتُ أَبَا طَاهِرٍ مُحَمَّدَ بْنَ سُلَيْمَانَ الزُّرَارِيَّ فَقَرَعْتُ عَلَيْهِ بَابَهُ كَمَا قَالَ لِي وَ خَرَجَ إِلَيَّ وَ فِي يَدِهِ دَمُ الْأُضْحِيَّةِ
I was surprised from this. Then he separated from me and went to his direction. I don’t know where he went, and I entered Al-Kufa and aimed for Abu Tahir Muhammad Bin Suleyman Al-Zurari. I knocked his door upon him just has he had said to me, and he came out to me and in his hand was blood of the sacrificed animal.
فَقُلْتُ لَهَا يُقَالُ لَكَ أَعْطِ هَذَا الرَّجُلَ الصُّرَّةَ الدَّنَانِيرَ الَّتِي عِنْدَ رِجْلِ السَّرِيرِ فَقَالَ سَمْعاً وَ طَاعَةً وَ دَخَلَ فَأَخْرَجَ إِلَيَّ الصُّرَّةَ فَسَلَّمَهَا إِلَيَّ فَأَخَذْتُهَا وَ انْصَرَفْتُ.
I said to him, ‘He is saying to you: ‘Give this man the bag of Dinars which are by the leg of the bed’’. He said, ‘سَمْعاً وَ طَاعَةً’ ‘I hear and obey!’ And he entered and brought out the bag to me and submitted it to me. I took it and left’’.[44]
41- غط، الغيبة للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي غَالِبٍ أَحْمَدَ بْنِ مُحَمَّدٍ الزُّرَارِيِّ قَالَ حَدَّثَنِي أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ زَيْدِ بْنِ مَرْوَانَ قَالَ حَدَّثَنِي أَبُو عِيسَى مُحَمَّدُ بْنُ عَلِيٍّ الْجَعْفَرِيُّ وَ أَبُو الْحُسَيْنِ مُحَمَّدُ بْنُ عَلِيِّ بْنِ الرَّقَّامِ قَالا حَدَّثَنَا أَبُو سُورَةَ قَالَ أَبُو غَالِبٍ وَ قَدْ رَأَيْتُ ابْناً لِأَبِي سُورَةَ وَ كَانَ أَبُو سُورَةَ أَحَدَ مَشَايِخِ الزَّيْدِيَّةِ الْمَذْكُورِينَ قَالَ أَبُو سُورَةَ خَرَجْتُ إِلَى قَبْرِ أَبِي عَبْدِ اللَّهِ ع أُرِيدُ يَوْمَ عَرَفَةَ فَعَرَفْتُ يَوْمَ عَرَفَةَ فَلَمَّا كَانَ وَقْتُ عِشَاءِ الْآخِرَةِ صَلَّيْتُ وَ قُمْتُ فَابْتَدَأْتُ أَقْرَأُ مِنَ الْحَمْدِ وَ إِذَا شَابٌّ حَسَنُ الْوَجْهِ عَلَيْهِ جُبَّةٌ مُسَيَّفِيٌّ
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – A group, from Abu Ghalib Ahmad Bin Muhammad Al Zurary who said, ‘It is narrated to me by Abu Abdullah Muhammad Bin Zayd Bin Marwan who said, ‘It is narrated to me by Abu Isa Muhammad Bin Ali Al Ja’fari and Abu Al-Husayn Muhammad Bin Ali Bin Al Raqqam, both said, ‘It is narrated to us by Abu Sowra,
‘Abu Ghalib said, ‘And I saw a son of Abu Sowra, and Abu Sowra was one of the elders of the Zaydiites, the mentioned ones. Abu Sowra said, ‘I went out to the grave of Abu Abdullah-asws intending the day of Arafaat. I achieved the day of Arafaat. When it was the time of Al-Isha the last, I prayed Salat and stood up. I began by reciting from (Surah) Al-Hamd, and there was a youth of handsome face. Upon him was a coat of Sufis.
فَابْتَدَأَ أَيْضاً مِنَ الْحَمْدِ وَ خَتَمَ قَبْلِي أَوْ خَتَمْتُ قَبْلَهُ فَلَمَّا كَانَ الْغَدَاةُ خَرَجْنَا جَمِيعاً مِنْ بَابِ الْحَائِرِ فَلَمَّا صِرْنَا عَلَى شَاطِئِ الْفُرَاتِ قَالَ لِيَ الشَّابُّ أَنْتَ تُرِيدُ الْكُوفَةَ فَامْضِ فَمَضَيْتُ طَرِيقَ الْفُرَاتِ وَ أَخَذَ الشَّابُّ طَرِيقَ الْبَرِّ
He began as well from (reciting Surah) Al-Hamd, and ended (the Quran) before me, or I ended before him. When it was the morning, we went out together from the door of the enclosure. When we came to the banks of the Euphrates, the youth said to me: ‘Are you intending Al-Kufa? So go!’ I went on the road of the Euphrates and the youth took the road of wilderness.
قَالَ أَبُو سُورَةَ ثُمَّ أَسِفْتُ عَلَى فِرَاقِهِ فَاتَّبَعْتُهُ فَقَالَ لِي تَعَالَ فَجِئْنَا جَمِيعاً إِلَى أَصْلِ حِصْنِ الْمُسَنَّاةِ فَنِمْنَا جَمِيعاً وَ انْتَبَهْنَا فَإِذَا نَحْنُ عَلَى الْعَوْفَى عَلَى جَبَلِ الْخَنْدَقِ فَقَالَ لِي أَنْتَ مُضَيَّقٌ وَ عَلَيْكَ عِيَالٌ فَامْضِ إِلَى أَبِي طَاهِرٍ الزُّرَارِيِّ فَسَيَخْرُجُ إِلَيْكَ مِنْ مَنْزِلِهِ وَ فِي يَدِهِ الدَّمُ مِنَ الْأُضْحِيَّةِ فَقُلْ لَهُ شَابٌّ مِنْ صِفَتِهِ كَذَا يَقُولُ لَكَ صُرَّةٌ فِيهَا عِشْرُونَ دِينَاراً جَاءَكَ بِهَا بَعْضُ إِخْوَانِكَ فَخُذْهَا مِنْهُ
Abu Sowra said, ‘Then I regretted upon separating from him, so I pursued him. He said to me: ‘Come to the base of the fortified dam. We shall both sleep and wake up together’. There were at a hill of the ditch. He said to me: ‘Are you in financial hardship? Go to Abu Tahir Al-Zurari. He will come out to you from his house and in his hand would be blood from the sacrificed animal. Tell him, ‘A youth of such and such description says to you: ‘A bag wherein are twenty Dinars, one of your brothers had come with it’. Take it from him.
قَالَ أَبُو سُورَةَ فَصِرْتُ إِلَى أَبِي طَاهِرِ بْنِ الزُّرَارِيِّ كَمَا قَالَ الشَّابُّ وَ وَصَفْتُهُ لَهُ فَقَالَ الْحَمْدُ لِلَّهِ وَ رَأَيْتُهُ فَدَخَلَ وَ أَخْرَجَ إِلَيَّ الصُّرَّةَ الدَّنَانِيرَ فَدَفَعَهَا إِلَيَّ وَ انْصَرَفْتُ.
Abu Sowra said, ‘I went to Abu Tahir Bin Al-Zurari just as the youth had said, and I described him to him. He said, ‘The Praise is for Allah-azwj!’ And I saw him enter and he came out to me with a bag of Dinars. He handed it to me, and I left’’.[45]
قَالَ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ زَيْدِ بْنِ مَرْوَانَ وَ هُوَ أَيْضاً مِنْ أَحَدِ مَشَايِخِ الزَّيْدِيَّةِ حَدَّثْتُ بِهَذَا الْحَدِيثِ أَبَا الْحُسَيْنِ مُحَمَّدَ بْنَ عُبَيْدِ اللَّهِ الْعَلَوِيَ وَ نَحْنُ نُزُولٌ بِأَرْضِ الْهِرِّ فَقَالَ هَذَا حَقٌّ جَاءَنِي رَجُلٌ شَابٌّ فَتَوَسَّمْتُ فِي وَجْهِهِ سِمَةً فَصَرَفْتُ النَّاسَ كُلَّهُمْ وَ قُلْتُ لَهُ مَنْ أَنْتَ
Abu Abdullah Muhammad Bin Zayd Bin Marwan said, and he as well is from the Zaydiite elders,
‘I narrated this Hadeeth to Abu Al-Husayn Muhammad Bin Ubeydullah Al-Alawy, and we had lodged in the land of Al-Hirri. He said, ‘This is true. A young man had come to me. I smiled in his face and turned away from the people, all of them, and I said to him, ‘Who are you?’
فَقَالَ أَنَا رَسُولُ الْخَلَفِ ع إِلَى بَعْضِ إِخْوَانِهِ بِبَغْدَادَ فَقُلْتُ لَهُ مَعَكَ رَاحِلَةٌ فَقَالَ نَعَمْ فِي دَارِ الطَّلْحِيِّينَ فَقُلْتُ لَهُ قُمْ فَجِىءْ بِهَا وَ وَجَّهْتُ مَعَهُ غُلَاماً فَأَحْضَرَ رَاحِلَتَهُ وَ أَقَامَ عِنْدِي يَوْمَ ذَلِكَ وَ أَكَلَ مِنْ طَعَامِي وَ حَدَّثَنِي بِكَثِيرٍ مِنْ سِرِّي وَ ضَمِيرِي
He said, ‘I am a messenger of the replacement (Imam-ajfj) to one of his-ajfj brothers at Baghdad’. I said to him, ‘Is there a ride with you’. He said, ‘Yes, in the house of the millers’. I said to him, ‘Arise and come with it!’ And I diverted a slave with him. He presented his ride and stayed with me on that day, and ate from my meal, and narrated to me with a lot of my secrets and contents of my chest.
قَالَ فَقُلْتُ لَهُ عَلَى أَيِّ طَرِيقٍ تَأْخُذُ قَالَ أَنْزِلُ إِلَى هَذِهِ النَّجَفَةِ ثُمَّ آتِي وَادِيَ الرَّمْلَةِ ثُمَّ آتِي الْفُسْطَاطَ وَ أَبْتَعُ الرَّاحِلَةَ فَأَرْكَبُ إِلَى الْخَلَفِ ع إِلَى الْمَغْرِبِ
He (the narrator) said, ‘I said to him, ‘Which road did you take?’ He said, ‘I descended to this hill, then came to a sandy valley, then I came to the test and bought a ride and rode to the replacement (Imam-ajfj) to the west’.
قَالَ أَبُو الْحُسَيْنِ مُحَمَّدُ بْنُ عُبَيْدِ اللَّهِ فَلَمَّا كَانَ مِنَ الْغَدِ رَكِبَ رَاحِلَتَهُ وَ رَكِبْتُ مَعَهُ حَتَّى صِرْنَا إِلَى قَنْطَرَةِ دَارِ صَالِحٍ فَعَبَرَ الْخَنْدَقَ وَحْدَهُ وَ أَنَا أَرَاهُ حَتَّى نَزَلَ النَّجَفَ وَ غَابَ عَنْ عَيْنِي.
Abu Al-Husayn Muhammad Bin Ubeydullah said, ‘When it was the next morning, he rode his ride, and I rode with him until we came to an archway of the house of Salih. He crosse over the ditch alone and I was watching him until he descended at the hill and disappeared from my eyes’’.[46]
قَالَ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ زَيْدٍ فَحَدَّثْتُ أَبَا بَكْرٍ مُحَمَّدَ بْنَ أَبِي دَارِمٍ الْيَمَامِيَّ وَ هُوَ مِنْ أَحَدِ مَشَايِخِ الْحَشْوِيَّةِ بِهَذَيْنِ الْحَدِيثَيْنِ فَقَالَ: هَذَا حَقٌّ جَاءَنِي مُنْذُ سُنَيَّاتٍ ابْنُ أُخْتِ أَبِي بَكْرِ بْنِ النُّخَالِيِّ الْعَطَّارُ وَ هُوَ صُوفِيٌّ يَصْحَبُ الصُّوفِيَّةَ فَقُلْتُ مِنْ أَيْنَ وَ أَيْنَكُنْتَ فَقَالَ لِي أَنَا مُسَافِرٌ مُنْذُ سَبْعَ عَشْرَةَ سَنَةً فَقُلْتُ لَهُ فَأَيْشٍ أَعْجَبُ مَا رَأَيْتَ
Abu Abdullah Muhammad Bin Zayd said,
‘I narrated to Abu Bakr Muhammad bin Abu Darim Al-Yamami, and he is from one of the elders of the Hashwiya, with these two Ahadeeth. He said, ‘This is true. After years, the son of the sister of Abu Bakr Bin Al-Nakhal Al-Attar came to me, and he was a Sufi accompanying the Sufis. I said, ‘From where, and where were you?’ He said to me, ‘I have been a traveller since seventeen years’. I said to him, ‘So which thing is the strangest what you have seen?’
فَقَالَ نَزَلْتُ بِالْإِسْكَنْدَرِيَّةِ فِي خَانٍ يَنْزِلُهُ الْغُرَبَاءُ وَ كَانَ فِي وَسَطِ الْخَانِ مَسْجِدٌ يُصَلِّي فِيهِ أَهْلُ الْخَانِ وَ لَهُ إِمَامٌ وَ كَانَ شَابٌّ يَخْرُجُ مِنْ بَيْتٍ لَهُ غُرْفَةٌ فَيُصَلِّي خَلْفَ الْإِمَامِ وَ يَرْجِعُ مِنْ وَقْتِهِ إِلَى بَيْتِهِ وَ لَا يَلْبَثُ مَعَ الْجَمَاعَةِ
He said, ‘I descended at Alexandria in a hotel the strangers descent in, and in the middle of the hotel was a Masjid the people of the hotel used to pray Salat in it, and there was a prayer leader for it, and a youth used to come out from a room of his, pray Salat behind the prayer leader, and return in his time to his room, and he would not stay with the congregation.
قَالَ فَقُلْتُ لَمَّا طَالَ ذَلِكَ عَلَيَّ وَ رَأَيْتُ مَنْظَرَهُ شَابٌّ نَظِيفٌ عَلَيْهِ عَبَاءٌ أَنَا وَ اللَّهِ أُحِبُّ خِدْمَتَكَ وَ التَّشَرُّفَ بَيْنَ يَدَيْكَ فَقَالَ شَأْنَكَ
He (the narrator) said, ‘I said, ‘When that was prolonged upon me and I saw the appearance of a clean youth, having a cloak upon him, ‘By Allah-azwj, I would love to serve you, and there is nobility in front of you’. He said, ‘It is up to you’.
فَلَمْ أَزَلْ أَخْدُمُهُ حَتَّى أَنِسَ بِيَ الْأُنْسَ التَّامَّ فَقُلْتُ لَهُ ذَاتَ يَوْمٍ مَنْ أَنْتَ أَعَزَّكَ اللَّهُ قَالَ أَنَا صَاحِبُ الْحَقِّ فَقُلْتُ لَهُ يَا سَيِّدِي مَتَى تَظْهَرُ فَقَالَ لَيْسَ هَذَا أَوَانَ ظُهُورِي وَ قَدْ بَقِيَ مُدَّةً مِنَ الزَّمَانِ
I did not cease serving him until he was affectionate to me with complete affection. I said to him one day, ‘May Allah-azwj Endear you! Who are you?’ He-ajfj said: ‘I-ajfj am Master-ajfj of the truth!’ I said to him, ‘O my Master-ajfj! When did you-ajfj appear?’ He-ajfj said: ‘This isn’t the time of my-ajfj appearance, and there still remains a period from the time’.
فَلَمْ أَزَلْ عَلَى خِدْمَتِهِ تِلْكَ وَ هُوَ عَلَى حَالَتِهِ مِنْ صَلَاةِ الْجَمَاعَةِ وَ تَرْكِ الْخَوْضِ فِيمَا لَا يَعْنِيهِ إِلَى أَنْ قَالَ أَحْتَاجُ إِلَى السَّفَرِ فَقُلْتُ لَهُ أَنَا مَعَكَ ثُمَّ قُلْتُ لَهُ يَا سَيِّدِي مَتَى يَظْهَرُ أَمْرُكَ
I did not cease to be upon that service and he-ajfj was upon his-ajfj state from the Friday Salat, and he-ajfj avoided indulging into what did not concern him-ajfj until he-ajfj said: ‘I-ajfj am needy to the journeying’. I said to him-ajfj, ‘I shall be with you-ajfj’. Then I said to him-ajfj, ‘O my Master-ajfj! When will your-ajfj command appear?’
قَالَ عَلَامَةُ ظُهُورِ أَمْرِي كَثْرَةُ الْهَرْجِ وَ الْمَرْجِ وَ الْفِتَنِ وَ آتِي مَكَّةَ فَأَكُونُ فِي الْمَسْجِدِ الْحَرَامِ فَيُقَالُ انْصِبُوا لَنَا إِمَاماً وَ يَكْثُرُ الْكَلَامُ حَتَّى يَقُومَ رَجُلٌ مِنَ النَّاسِ فَيَنْظُرَ فِي وَجْهِي ثُمَّ يَقُولَ يَا مَعْشَرَ النَّاسِ هَذَا الْمَهْدِيُّ انْظُرُوا إِلَيْهِ
He-ajfj said, ‘A sign of the appearance of my-ajfj command is the frequency of the turmoil and troubles, and the discord, and I-ajfj shall come to Makkah and be in the Sacred Masjid. It would be said, ‘Nominate a leader for us!’ And the talk would be a lot until a man from the people would arise and look into my-ajfj face, then he would say, ‘O community of people! This is Al-Mahdi-ajfj! Look at him-ajfj!’
فَيَأْخُذُونَ بِيَدِي وَ يَنْصِبُونِّي بَيْنَ الرُّكْنِ وَ الْمَقَامِ فَيُبَايِعُ النَّاسُ عِنْدَ إِيَاسِهِمْ عَنِّي
They would grab my-ajfj hand and nominate me-ajfj between the (Yemeni) corner and the standing place (of Ibrahim-as). The people would pledge allegiances during their having despaired from me-ajfj’.
قَالَ وَ سِرْنَا إِلَى سَاحِلِ الْبَحْرِ فَعَزَمَ عَلَى رُكُوبِ الْبَحْرِ فَقُلْتُ لَهُ يَا سَيِّدِي أَنَا وَ اللَّهِ أَفْرَقُ مِنَ الْبَحْرِ قَالَ وَيْحَكَ تَخَافُ وَ أَنَا مَعَكَ فَقُلْتُ لَا وَ لَكِنْ أَجْبُنُ
He (the narrator) said, ‘And we travelled the coast of the sea. He-ajfj determined upon sailing the sea. I said to him-ajfj, ‘O my Master-ajfj! By Allah-azwj, I am scared from the sea!’ He-ajfj said: ‘Woe be to you! You are fearing while I-ajfj am with you?’ I said, ‘No, but I am cowardly’.
قَالَ فَرَكِبَ الْبَحْرَ وَ انْصَرَفْتُ عَنْهُ.
He (the narrator) said, ‘He-ajfj sailed the sea and I left from him-ajfj’’.[47]
42- غط، الغيبة للشيخ الطوسي أَخْبَرَنِي جَمَاعَةٌ عَنْ أَبِي عَبْدِ اللَّهِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَيَّاشٍ عَنْ أَبِي غَالِبٍ الزُّرَارِيِّ قَالَ: قَدِمْتُ مِنَ الْكُوفَةِ وَ أَنَا شَابٌّ إِحْدَى قَدَمَاتِي وَ مَعِي رَجُلٌ مِنْ إِخْوَانِنَا قَدْ ذَهَبَ عَلَى أَبِي عَبْدِ اللَّهِ اسْمُهُ وَ ذَلِكَ فِي أَيَّامِ الشَّيْخِ أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ رَحِمَهُ اللَّهُ وَ اسْتِتَارِهِ وَ نَصْبِهِ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ الْمَعْرُوفَ بِالشَّلْمَغَانِيِّ
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – A group informed me from Abu Abdullah Ahmad Bin Muhammad Bin Ayyash, from Abu Ghalib Al Zurary who said,
‘I arrived from Al-Kufa and I was a young one upon my feet, and with me was a man from our brethren (whose name was forgotten by the narrator Abu Abdullah), and that was during the day of Abu Al-Qasim Al-Husayn Bin Rawh, may Allah-azwj be Pleased with him, and his concealment, and his nominating Abu Ja’far Muhammad Bin Ali, well known as Al-Shalmaghany.
وَ كَانَ مُسْتَقِيماً لَمْ يَظْهَرْ مِنْهُ مَا ظَهَرَ مِنْهُ مِنَ الْكُفْرِ وَ الْإِلْحَادِ وَ كَانَ النَّاسُ يَقْصِدُونَهُ وَ يَلْقَوْنَهُ لِأَنَّهُ كَانَ صَاحِبَ الشَّيْخِ أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ سَفِيراً بَيْنَهُمْ وَ بَيْنَهُ فِي حَوَائِجِهِمْ وَ مُهِمَّاتِهِمْ
And he was straight. There did not appear from him what appeared from him, from the Kufr and the atheism, and the people were aiming for him and meeting him, because he was from a companion of the Sheykh Abu Al-Qasim Al-Husayn Bin Rawh, as an ambassador between him-ajfj and their needs and their important affairs.
فَقَالَ لِي صَاحِبِي هَلْ لَكَ أَنْ تَلْقَى أَبَا جَعْفَرٍ وَ تُحْدِثَ بِهِ عَهْداً فَإِنَّهُ الْمَنْصُوبُ الْيَوْمَ لِهَذِهِ الطَّائِفَةِ فَإِنِّي أُرِيدُ أَنْ أَسْأَلَهُ شَيْئاً مِنَ الدُّعَاءِ يَكْتُبُ بِهِ إِلَى النَّاحِيَةِ
My companion said to me, ‘Is it okay for you to meet Abu Ja’far and discuss with him for a time, for he is attributed today to this party, for I want to ask him something from the supplication he can write with it to the direction (Al-Nahiya – 12th Imam-ajfj)?’
قَالَ فَقُلْتُ نَعَمْ فَدَخَلْنَا إِلَيْهِ فَرَأَيْنَا عِنْدَهُ جَمَاعَةً مِنْ أَصْحَابِنَا فَسَلَّمْنَا عَلَيْهِ وَ جَلَسْنَا فَأَقْبَلَ عَلَى صَاحِبِي فَقَالَ مَنْ هَذَا الْفَتَى مَعَكَ فَقَالَ لَهُ رَجُلٌ مِنْ آلِ زُرَارَةَ بْنِ أَعْيَنَ فَأَقْبَلَ عَلَيَّ فَقَالَ مِنْ أَيِّ زُرَارَةٍ أَنْتَ فَقُلْتُ يَا سَيِّدِي أَنَا مِنْ وُلْدِ بُكَيْرِ بْنِ أَعْيَنَ أَخِي زُرَارَةَ فَقَالَ أَهْلُ بَيْتٍ جَلِيلٌ عَظِيمُ الْقَدْرِ فِي هَذَا الْأَمْرِ
He (the narrator) said, ‘I said, ‘Yes’. We entered to see him, and we saw in his presence a group of our companions. We greeted unto him and sat down. He turned to my companion. He said, ‘Who is this youth with you?’ He said to him, ‘A man from the family of Zurara Bin Ayn’. He turned to me and said, ‘From which Zurara are you?’ I said, ‘O my chief! I am from the sons of Bukeyr Bin Ayn, brother of Zurara’. He said, ‘A majestic household, mighty of worth regarding this matter’.
فَأَقْبَلَ عَلَيْهِ صَاحِبِي فَقَالَ لَهُ يَا سَيِّدَنَا أُرِيدُ الْمُكَاتَبَةَ فِي شَيْءٍ مِنَ الدُّعَاءِ فَقَالَ نَعَمْ
My companion turn to him. He said to him, ‘O our chief! I want to correspond regarding something from the supplication’. He said, ‘Yes’.
قَالَ فَلَمَّا سَمِعْتُ هَذَا اعْتَقَدْتُ أَنْ أَسْأَلَ أَنَا أَيْضاً مِثْلَ ذَلِكَ وَ كُنْتُ اعْتَقَدْتُ فِي نَفْسِي مَا لَمْ أُبْدِهِ لِأَحَدٍ مِنْ خَلْقِ اللَّهِ حَالَ وَالِدَةِ أَبِي الْعَبَّاسِ ابْنِي وَ كَانَتْ كَثِيرَةَ الْخِلَافِ وَ الْغَضَبِ عَلَيَّ وَ كَانَتْ مِنِّي بِمَنْزِلَةٍ
He (the narrator) said, ‘When I heard this, I believed that I should be asking as well for similar to that, and I used to believe in myself what I did not manifest it to anyone from the creatures of Allah-azwj, the situation of the mother of my son Abu Al-Abbas, and she was of frequent opposition and anger towards me, and she was with a status from me’.
فَقُلْتُ فِي نَفْسِي أَسْأَلُ الدُّعَاءَ لِي مِنْ أَمْرٍ قَدْ أَهَمَّنِي وَ لَا أُسَمِّيهِ فَقُلْتُ أَطَالَ اللَّهُ بَقَاءَ سَيِّدِنَا وَ أَنَا أَسْأَلُ حَاجَةً قَالَ وَ مَا هِيَ قُلْتُ الدُّعَاءَ لِي بِالْفَرَجِ مِنْ أَمْرٍ قَدْ أَهَمَّنِي
I said within myself, ‘I shall ask for the supplication for me from a matter which has worried me, and I shall not specify it’. I said, ‘May Allah-azwj Prolong your stay, our chief, and I (also) ask for a need’. He said, ‘And what is it?’ I said, ‘The supplication for me with the relief from a matter which has worried me’.
قَالَ فَأَخَذَ دَرْجاً بَيْنَ يَدَيْهِ كَانَ أَثْبَتَ فِيهِ حَاجَةَ الرَّجُلِ فَكَتَبَ وَ الزُّرَارِيُّ يَسْأَلُ الدُّعَاءَ فِي أَمْرٍ قَدْ أَهَمَّهُ
He (the narrator) said, ‘He took a scroll which was in front of him. He affirmed in it a need for the man. He wrote. And Al-Zurari asked for the supplication regarding a matter which had concerned him’.
قَالَ ثُمَّ طَوَاهُ فَقُمْنَا وَ انْصَرَفْنَا فَلَمَّا كَانَ بَعْدَ أَيَّامٍ قَالَ لِي صَاحِبِي أَ لَا نَعُودُ إِلَى أَبِي جَعْفَرٍ فَنَسْأَلَهُ عَنْ حَوَائِجِنَا الَّتِي كُنَّا سَأَلْنَاهُ فَمَضَيْتُ مَعَهُ وَ دَخَلْنَا عَلَيْهِ فَحِينَ جَلَسْنَا عِنْدَهُ أَخْرَجَ الدَّرْجَ وَ فِيهِ مَسَائِلُ كَثِيرَةٌ قَدْ أُجِيبَتْ فِي تَضَاعِيفِهَا
He (the narrator) said, ‘Then he folded it. We stood up and left. When it was after (some) days, my companion said to me, ‘Shall we return to Abu Ja’far and ask him about our need which we had asked him?’ I went with him, and we entered to see him. When we sat down in his presence, he brought out the scroll, and there were a lot of questions in it he-ajfj had answered in its addition.
فَأَقْبَلَ عَلَى صَاحِبِي فَقَرَأَ عَلَيْهِ جَوَابَ مَا سَأَلَ ثُمَّ أَقْبَلَ عَلَيَّ وَ هُوَ يَقْرَأُ فَقَالَ وَ أَمَّا الزُّرَارِيُّ وَ حَالُ الزَّوْجِ وَ الزَّوْجَةِ فَأَصْلَحَ اللَّهُ ذَاتَ بَيْنِهُمَا
He turned to my companion and read out the answer to what he had asked. Then he turned to me, and he read. He said, ‘And as for Al-Zurari and the state of the husband and wife, Allah-azwj will Reconcile between the two’.
قَالَ فَوَرَدَ عَلَيَّ أَمْرٌ عَظِيمٌ وَ قُمْنَا فَانْصَرَفْنَا فَقَالَ لِي قَدْ وَرَدَ عَلَيْكَ هَذَا الْأَمْرُ فَقُلْتُ أَعْجَبُ مِنْهُ قَالَ مِثْلَ أَيِّ شَيْءٍ فَقُلْتُ لِأَنَّهُ سِرٌّ لَمْ يَعْلَمْهُ إِلَّا اللَّهُ تَعَالَى وَ غَيْرِي فَقَدْ أَخْبَرَنِي بِهِ
He (the narrator) said, ‘A mighty matter had arrived to me, and we stood up and left’. He said to me, ‘This matter has arrived to you?’ I said, ‘I am astounded from it’. He said, ‘Like which thing?’ I said, ‘Because it is a secret no one knew of except Allah-azwj the Exalted and me, and he-ajfj has informed me with it!’
فَقَالَ أَ تَشُكُّ فِي أَمْرِ النَّاحِيَةِ أَخْبِرْنِي الْآنَ مَا هُوَ فَأَخْبَرْتُهُ فَعَجِبَ مِنْهُ
He said, ‘Are you doubting regarding the direction (Al-Nahiya – 12th Imam-ajfj)? Inform me now, what is it?’ I informed him. He was surprised from it.
ثُمَّ قَضَى أَنْ عُدْنَا إِلَى الْكُوفَةِ فَدَخَلْتُ دَارِي وَ كَانَتْ أُمُّ أَبِي الْعَبَّاسِ مُغَاضِبَةً لِي فِي مَنْزِلِ أَهْلِهَا فَجَاءَتْ إِلَيَّ فَاسْتَرْضَتْنِي وَ اعْتَذَرَتْ وَ وَافَقَتْنِي وَ لَمْ تُخَالِفْنِي حَتَّى فَرَّقَ الْمَوْتُ بَيْنَنَا.
Then it was Decreed that we return to Al-Kufa. I entered my house, and the mother of Abu Al-Abbas was angered at me being in the house of her family. She came to me and pleased me, and apologised, and harmonised with me, and did not oppose me until the death separated between us’’.[48]
وَ أَخْبَرَنِي بِهَذِهِ الْحِكَايَةِ جَمَاعَةٌ عَنْ أَبِي غَالِبٍ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ الزُّرَارِيِّ إِجَازَةً وَ كَتَبَ عَنْهُ بِبَغْدَادَ أَبُو الْفَرَجِ مُحَمَّدُ بْنُ الْمُظَفَّرِ فِي مَنْزِلِهِ بِسُوَيْقَةِ غَالِبٍ فِي يَوْمِ الْأَحَدِ لِخَمْسٍ خَلَوْنَ مِنْ ذِي الْقَعْدَةِ سَنَةَ سِتٍّ وَ خَمْسِينَ وَ ثَلَاثِمِائَةٍ قَالَ كُنْتُ تَزَوَّجْتُ بِأُمِّ وَلَدِي وَ هِيَ أَوَّلُ امْرَأَةٍ تَزَوَّجْتُهَا وَ أَنَا حِينَئِذٍ حَدَثُ السِّنِّ وَ سِنِّي إِذْ ذَاكَ دُونَ الْعِشْرِينَ سَنَةً فَدَخَلْتُ بِهَا فِي مَنْزِلِ أَبِيهَا فَأَقَامَتْ فِي مَنْزِلِ أَبِيهَا سِنِينَ وَ أَنَا أَجْتَهِدُ بِهِمْ فِي أَنْ يُحَوِّلُوهَا إِلَى مَنْزِلِي وَ هُمْ لَا يُجِيبُونِي إِلَى ذَلِكَ
And a group informed with this narration from Abu Ghalib Ahmad Bin Muhammad Bin Suleyman Al Zurari, allowing, and it was written from him at Baghdad by Abu Al Faraj Muhammad Bin Al Muzaffar in his house at Suweyqa, by Ghalib during the day of Sunday of the fifth vacant from Zul Qadah of the year three hundred and fifty-six.
He said, ‘I had married a mother of my children, and she was the first woman I had married, and on that day, I was of young age, and when that happened, my age was less than twenty years. I entered with her into the house of her father. She stayed in the house of her father for years and I strived with them in transferring her to my house, and they were not answering me to that.
فَحَمَلَتْ مِنِّي فِي هَذِهِ الْمُدَّةِ وَ وَلَدَتْ بِنْتاً فَعَاشَتْ مُدَّةً ثُمَّ مَاتَتْ وَ لَمْ أَحْضُرْ فِي وِلَادَتِهَا وَ لَا فِي مَوْتِهَا وَ لَمْ أَرَهَا مُنْذُ وَلَدَتْ إِلَى أَنْ تُوُفِّيَتْ لِلشُّرُورِ الَّتِي كَانَتْ بَيْنِي وَ بَيْنَهُمْ ثُمَّ اصْطَلَحْنَا عَلَى أَنَّهُمْ يَحْمِلُونَهَا إِلَى مَنْزِلِي
She became pregnant from me during this period and gave birth to a daughter. She lived for a period, then died, and I was not present during her delivery nor during her death, and I had not seen her since she was born until she died in the months which were between me and them. Then we reconciled upon that they would transfer her to my house.
فَدَخَلْتُ عَلَيْهِمْ فِي مَنْزِلِهِمْ وَ دَافَعُونِي فِي نَقْلِ الْمَرْأَةِ إِلَيَّ وَ قُدِّرَ أَنْ حَمَلَتِ الْمَرْأَةُ مَعَ هَذِهِ الْحَالِ ثُمَّ طَالَبْتُهُمْ بِنَقْلِهَا إِلَى مَنْزِلِي عَلَى مَا اتَّفَقْنَا عَلَيْهِ فَامْتَنَعُوا مِنْ ذَلِكَ فَعَادَ الشَّرُّ بَيْنَنَا وَ انْتَقَلَتْ مِنْهُمْ وَ وَلَدَتْ وَ أَنَا غَائِبٌ عَنْهَا بِنْتاً وَ بَقِينَا عَلَى حَالِ الشَّرِّ وَ الْمُضَارَمَةِ سِنِينَ لَا آخُذُهَا
I entered to see them in their house, and they urged me to take the woman to me, and it was so that the woman was pregnant with this state. Then I sought them to transfer her to my house based upon what we had agreed upon. They refused from that. So the evil returned between us, and I transferred away from them, and she gave birth to a daughter while I was absent from her, and we remained upon the state of evil and the anger for years, not taking her.
ثُمَّ دَخَلْتُ بَغْدَادَ وَ كَانَ الصَّاحِبَ بِالْكُوفَةِ فِي ذَلِكَ الْوَقْتِ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ أَحْمَدَ الزجوزجيُّ وَ كَانَ لِي كَالْعَمِّ أَوِ الْوَالِدِ فَنَزَلْتُ عِنْدَهُ بِبَغْدَادَ وَ شَكَوْتُ إِلَيْهِ مَا أَنَا فِيهِ مِنَ الشُّرُورِ الْوَاقِعَةِ بَيْنِي وَ بَيْنَ الزَّوْجَةِ وَ بَيْنَ الْأَحْمَاءِ
Then I entered Baghdad, and the governor of Al-Kufa at that time was Abu Ja’far Muhammad Bin Ahmad Al-Zajuzaji, and he was like an uncle to me, or the father. I lodged with him at Baghdad, and I complained to him of what evil I was in which had occurred between me and the wife and the in-laws.
فَقَالَ لِي تَكْتُبُ رُقْعَةً وَ تَسْأَلُ الدُّعَاءَ فِيهَا فَكَتَبْتُ رُقْعَةً ذَكَرْتُ فِيهَا حَالِي وَ مَا أَنَا فِيهِ مِنْ خُصُومَةِ الْقَوْمِ لِي وَ امْتِنَاعِهِمْ مِنْ حَمْلِ الْمَرْأَةِ إِلَى مَنْزِلِي وَ مَضَيْتُ بِهَا أَنَا وَ أَبُو جَعْفَرٍ إِلَى مُحَمَّدِ بْنِ عَلِيٍّ وَ كَانَ فِي ذَلِكَ الْوَاسِطَةَ بَيْنَنَا وَ بَيْنَ الْحُسَيْنِ بْنِ رَوْحٍ رَضِيَ اللَّهُ عَنْهُ وَ هُوَ إِذْ ذَاكَ الْوَكِيلُ
He said to me, ‘Write a note and ask for the supplication regarding it’. I wrote a note mentioning my situation in it and what predicament I was in, from the contention of the people to me and their refusal from carrying the wife to my house. And I, and Abu Ja’far went with it to Muhammad Bin Ali, and regarding that he was the middleman between us and Al-Husayn Bin Rawh, may Allah-azwj be Pleased with him, and he was the representative (of the 12th Imam-ajfj).
فَدَفَعْنَاهَا إِلَيْهِ وَ سَأَلْنَاهُ إِنْفَاذَهَا فَأَخَذَهَا مِنِّي وَ تَأَخَّرَ الْجَوَابُ عَنِّي أَيَّاماً فَلَقِيتُهُ فَقُلْتُ لَهُ قَدْ سَاءَنِي تَأَخُّرُ الْجَوَابِ عَنِّي فَقَالَ لَا يَسُوؤُكَ فَإِنَّهُ أَحَبُّ إِلَيَّ لَكَ وَ أَوْمَى إِلَيَّ أَنَ الْجَوَابَ إِنْ قَرُبَ كَانَ مِنْ جِهَةِ الْحُسَيْنِ بْنِ رَوْحٍ رَضِيَ اللَّهُ عَنْهُ وَ إِنْ تَأَخَّرَ كَانَ مِنْ جِهَةِ الصَّاحِبِ ع
We handed it to him and asked him to send it (to the Imam-ajfj). He took it from me, and the answer was delayed from me for days. I met him. I said to him, ‘The delay of the answer from me has worsened me!’ He said, ‘Do not let it worsen you, for it is beloved to me for you’ – and he gestured to me – ‘The answer is near from the direction of Al-Husayn Bin Rawh, may Allah-azwj be Pleased with him’.
فَانْصَرَفْتُ فَلَمَّا كَانَ بَعْدَ ذَلِكَ وَ لَا أَحْفَظُ الْمُدَّةَ إِلَّا أَنَّهَا كَانَتْ قَرِيبَةً فَوَجَّهَ إِلَيَّ أَبُو جَعْفَرٍ الزجوزجي يَوْماً مِنَ الْأَيَّامِ فَصِرْتُ إِلَيْهِ فَأَخْرَجَ لِي فَصْلًا مِنْ رُقْعَةٍ وَ قَالَ لِي هَذَا جَوَابُ رُقْعَتِكَ فَإِنْ شِئْتَ أَنْ تَنْسَخَهُ فَانْسَخْهُ وَ رُدَّهُ فَقَرَأْتُهُ فَإِذَا فِيهِ وَ الزَّوْجُ وَ الزَّوْجَةُ فَأَصْلَحَ اللَّهُ ذَاتَ بَيْنِهِمَا وَ نَسَخْتُ اللَّفْظَ وَ رَدَدْتُ عَلَيْهِ الْفَصْلَ
I left. When it was after that, and I do not remember the period except that it was near, Abu Ja’far Al-Zajuji sent for me one day from the days. I went to him. He brought out to me a remnant from the note and said to me, ‘This is the answer to your note. If you like, you can copy it’. I copied it and returned it. I read it, and there was in it: ‘And the husband and the wife, Allah-azwj shall Reconcile between the two’. And I copied the wording and return the remnant to him.
وَ دَخَلْنَا الْكُوفَةَ فَسَهَّلَ اللَّهُ لِي نَفْسَ الْمَرْأَةِ بِأَيْسَرِ كُلْفَةٍ وَ أَقَامَتْ مَعِي سِنِينَ كَثِيرَةً وَ رُزِقَتْ مِنِّي أَوْلَاداً وَ أَسَأْتُ إِلَيْهَا إِسَاءَاتٍ وَ اسْتَعْمَلْتُ مَعَهَا كُلَّ مَا تَصْبِرُ النِّسَاءُ عَلَيْهِ فَمَا وَقَعَتْ بَيْنِي وَ بَيْنَهَا لَفْظَةُ شَرٍّ وَ لَا بَيْنَ أَحَدٍ مِنْ أَهْلِهَا إِلَى أَنْ فَرَّقَ الزَّمَانُ بَيْنَنَا
And we entered Al-Kufa. Allah-azwj Eased for me the soul of the wife in the easiest way, and she stayed with me for many years and was Graced with children from me, and I offended her with offences, and utilised with her all what the women can be patient upon, but not a single evil word occurred between me and her, nor between anyone from her family, until the times separated between us’.
قَالُوا قَالَ أَبُو غَالِبٍ وَ كُنْتُ قَدِيماً قَبْلَ هَذِهِ الْحَالِ قَدْ كَتَبْتُ رُقْعَةً أَسْأَلُ فِيهَا أَنْ تَقْبَلَ ضَيْعَتِي وَ لَمْ يَكُنْ اعْتِقَادِي فِي ذَلِكَ الْوَقْتِ التَّقَرُّبَ إِلَى اللَّهِ عَزَّ وَ جَلَّ بِهَذِهِ الْحَالِ وَ إِنَّمَا كَانَ شَهْوَةً مِنِّي لِلِاخْتِلَاطِ بِالنَّوْبَخْتِيِّينَ وَ الدُّخُولِ مَعَهُمْ فِيمَا كَانُوا مِنَ الدُّنْيَا
They said, ‘Abu Ghalib said, ‘And for a long time before this state I had written a note asking in it that my estate be accepted, and my belief during that time did not happen to be drawing closer to Allah-azwj Mighty and Majestic with this state, and rather it was a desire from me for the mingling with the Nowbakhty (clan), and the entering with them into what they were, from the worldly matters.
فَلَمْ أُجَبْ إِلَى ذَلِكَ وَ أَلْحَحْتُ فِي ذَلِكَ فَكَتَبَ إِلَيَّ أَنِ اخْتَرْ مَنْ تَثِقُ بِهِ فَاكْتُبِ الضَّيْعَةَ بِاسْمِهِ فَإِنَّكَ تَحْتَاجُ إِلَيْهَا فَكَتَبْتُهَا بِاسْمِ أَبِي الْقَاسِمِ مُوسَى بْنِ الْحَسَنِ الزجوزجي ابْنِ أَخِي أَبِي جَعْفَرٍ لِثِقَتِي بِهِ وَ مَوْضِعِهِ مِنَ الدِّيَانَةِ وَ النِّعْمَةِ
I was not answered to that, and I insisted regarding that, so he-ajfj wrote to me: ‘Choose someone you trust with and write the estate to be in his name, for you will be needy to it’. I wrote it to be in the name of Abu Al-Qasim Musa Bin Al-Hassan Al-Zajuji, a son of a brother of Abu Ja’far, due to my trusting him, and his position from the religiousness and the blessings.
فَلَمْ يَمْضِ الْأَيَّامُ حَتَّى أَسَرُونِي الْأَعْرَابُ وَ نَهَبُوا الضَّيْعَةَ الَّتِي كُنْتُ أَمْلِكُهَا وَ ذَهَبَ فِيهَا مِنْ غَلَّاتِي وَ دَوَابِّي وَ آلَتِي نَحْوٌ مِنْ أَلْفِ دِينَارٍ وَ أَقَمْتُ فِي أَسْرِهِمْ مُدَّةً إِلَى أَنِ اشْتَرَيْتُ نَفْسِي بِمِائَةِ دِينَارٍ وَ أَلْفٍ وَ خَمْسِمِائَةِ دِرْهَمٍ وَ لَزِمَنِي فِي أُجْرَةِ الرُّسُلِ نَحْوٌ مِنْ خَمْسِمِائَةِ دِرْهَمٍ فَخَرَجْتُ وَ احْتَجْتُ إِلَى الضَّيْعَةِ فَبِعْتُهَا.
The days did not pass by until the Bedouins captured me and the plundered the estate which I used to own, and my provisions and my animals in it were gone, and that was approximately from a thousand Dinars. And I stayed in their captivity for a period until I bought (ransomed) myself with one hundred Dinars, and one thousand five hundred Dirhams, and they forced me regarding the wages of the messenger approximately five hundred Dirhams. I went out and was needy to the estate, so I sold it’’.[49]
43- غط، الغيبة للشيخ الطوسي أَخْبَرَنِي الْحُسَيْنُ بْنُ عُبَيْدِ اللَّهِ عَنْ أَبِي الْحَسَنِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ دَاوُدَ الْقُمِّيِّ عَنْ أَبِي عَلِيِّ بْنِ هَمَّامٍ قَالَ أَنْفَذَ مُحَمَّدُ بْنُ عَلِيٍّ الشَّلْمَغَانِيُّ الْعَزَاقِرِيُّ إِلَى الشَّيْخِ الْحُسَيْنِ بْنِ رَوْحٍ يَسْأَلُهُ أَنْ يُبَاهِلَهُ وَ قَالَ أَنَا صَاحِبُ الرَّجُلِ وَ قَدْ أُمِرْتُ بِإِظْهَارِ الْعِلْمِ وَ قَدْ أَظْهَرْتُهُ بَاطِناً وَ ظَاهِراً فَبَاهِلْنِي
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – It is informed to me by Al-Husayn Bin Ubeydullah, from Abu Al-Hassan Muhammad Bin Ahmad Bin Dawood, from Abu Ali Bin Hammam who said,
‘Muhammad Bin Ali Al-Shalmaghany Al-Azaqiry wrote to the Sheykh Al-Husayn Bin Rawh, asking him to imprecate him (Mubahila), and he said, ‘I am a companion of the man (Imam-ajfj) and I have been ordered with revealing the knowledge, and I have revealed it esoterically and apparently, so do an imprecation with me’.
فَأَنْفَذَ إِلَيْهِ الشَّيْخُ فِي جَوَابِ ذَلِكَ أَيُّنَا تَقَدَّمَ صَاحِبَهُ فَهُوَ الْمَخْصُومُ فَتَقَدَّمَ الْعَزَاقِرِيُّ فَقُتِلَ وَ صُلِبَ وَ أُخِذَ مَعَهُ ابْنُ أَبِي عَوْنٍ وَ ذَلِكَ فِي سَنَةِ ثَلَاثٍ وَ عِشْرِينَ وَ ثَلَاثِمِائَةٍ
The Sheykh wrote to him in answer to that, ‘Whichever of us precedes his companion, so he is contended’. Al-Azaqiry preceded. He was killed and crucified, and Ibn Abu Awn was seized along with him in the year three hundred and twenty-three’.
قَالَ ابْنُ نُوحٍ وَ أَخْبَرَنِي جَدِّي مُحَمَّدُ بْنُ أَحْمَدَ بْنِ الْعَبَّاسِ بْنِ نُوحٍ رَضِيَ اللَّهُ عَنْهُ قَالَ أَخْبَرَنَا أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ جَعْفَرِ بْنِ إِسْمَاعِيلَ بْنِ صَالِحٍ الصَّيْمَرِيُّ قَالَ لَمَّا أَنْفَذَ الشَّيْخُ أَبُو الْقَاسِمِ الْحُسَيْنُ بْنُ رَوْحٍ رَضِيَ اللَّهُ عَنْهُ التَّوْقِيعَ فِي لَعْنِ ابْنِ أَبِي الْعَزَاقِرِ أَنْفَذَهُ مِنْ مَجْلِسِهِ فِي دَارِ الْمُقْتَدِرِ إِلَى شَيْخِنَا أَبِي عَلِيِّ بْنِ هَمَّامٍ فِي ذِي الْحِجَّةِ سَنَةَ اثْنَتَيْ عَشْرَةَ وَ ثَلَاثِمِائَةٍ
Ibn Nuh said, ‘And my grandfather Muhammad Bin Ahmad Bin Al-Abbas Bin Nuh, may Allah-azwj be Pleased with him, informed me. He said, ‘We were informed by Abu Muhammad Al-Hassan Bin Ja’far Bin Isamil Bin Salih Al-Seymeyri. He said, ‘When the Sheykh Abu Al-Qasim Al-Husayn Bin Rawh, may Allah-azwj be Pleased with him, wrote the letter in cursing Ibn Abu Al-Azaqir, sent it from his gather in the house of Al-Muqtadir to our Sheykh Abu Ali Bin Hammam, during Zul Hijjah of the year three hundred and twenty-two.
وَ أَمْلَى أَبُو عَلِيٍّ عَلَيَّ وَ عَرَّفَنِي أَنَّ أَبَا الْقَاسِمِ رَضِيَ اللَّهُ عَنْهُ رَاجَعَ فِي تَرْكِ إِظْهَارِهِ فَإِنَّهُ فِي يَدِ الْقَوْمِ وَ فِي حَبْسِهِمْ فَأُمِرَ بِإِظْهَارِهِ وَ أَنْ لَا يَخْشَى وَ يَأْمَنَ فَتَخَلَّصَ وَ خَرَجَ مِنَ الْحَبْسِ بَعْدَ ذَلِكَ بِمُدَّةٍ يَسِيرَةٍ وَ الْحَمْدُ لِلَّهِ.
And it was dictated by Abu Ali to me, and he let me know that Abu Al-Qasim, may Allah-azwj be Pleased with him, retracted his appearance for he was in the hands of the people and in their captivity, so he instructed with his appearance, and he did not fear and was safe. He was freed and came out from the prison a small period after that. And the Praise is for Allah-azwj’’.[50]
قَالَ وَ وَجَدْتُ فِي أَصْلٍ عَتِيقٍ كُتِبَ بِالْأَهْوَازِ فِي الْمُحَرَّمِ سَنَةَ سَبْعَ عَشْرَةَ وَ ثَلَاثِمِائَةٍ أَبُو عَبْدِ اللَّهِ قَالَ حَدَّثَنَا أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ عَلِيِّ بْنِ إِسْمَاعِيلَ بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ الْجُرْجَانِيُّ قَالَ كُنْتُ بِمَدِينَةِ قُمَّ فَجَرَى بَيْنَ إِخْوَانِنَا كَلَامٌ فِي أَمْرِ رَجُلٍ أَنْكَرَ وَلَدَهُ فَأَنْفَذُوا رَجُلًا إِلَى الشَّيْخِ صِيَانَةِ اللَّهِ وَ كُنْتُ حَاضِراً عِنْدَهُ أَيَّدَهُ اللَّهُ فَدُفِعَ إِلَيْهِ الْكِتَابُ فَلَمْ يَقْرَأْهُ وَ أَمَرَهُ أَنْ يَذْهَبَ إِلَى أَبِي عَبْدِ اللَّهِ الْبَزَوْفَرِيِّ أَعَزَّهُ اللَّهُ لِيُجِيبَ عَنِ الْكِتَابِ
He said, ‘And I found in the original ancient copy written at Al Ahwaz during Al Muhammad of the year three hundred and seventeen, by Abu Abdullah having said, ‘It is narrated to us by Abu Muhammad Al-Hassan Bin Ali Bin Ismail Bin Ja’far Bin Muhammad Bin Abdullah Bin Muhammad Bin Ali Bin Abu Talib Al Jurjany who said,
‘I was in the city of Qumm and (heated) talk flowed between our brethren regarding the matter of a man who denied his (unborn) child. They sent a man to the Sheykh, may Allah-azwj Maintain him, and I was present in his present, may Allah-azwj Aid him. The letter was handed to him. He did not read it and instructed him to go to Abu Abdullah Al-Bazufary, may Allah-azwj Honour him, to answer about the letter.
فَصَارَ إِلَيْهِ وَ أَنَا حَاضِرٌ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ الْوَلَدُ وَلَدُهُ وَ وَاقَعَهَا فِي يَوْمِ كَذَا وَ كَذَا فِي مَوْضِعِ كَذَا وَ كَذَا فَقُلْ لَهُ فَيَجْعَلُ اسْمَهُ مُحَمَّداً
He came to him, and I was present. Abu Abdullah said to him, ‘The child is his child, and he had copulated with her (his wife) during such and such day in such and such place. Tell him to make his name to be ‘Muhammad’’.
فَرَجَعَ الرَّسُولُ إِلَى الْبَلَدِ وَ عَرَّفَهُمْ وَ وَضَحَ عِنْدَهُمُ الْقَوْلَ وَ وُلِدَ الْوَلَدُ وَ سُمِّيَ مُحَمَّداً.
The messenger returned to the city and let them know, and he placed the word in their presence, and the child was born, and he named him as ‘Muhammad’’.[51]
قَالَ ابْنُ نُوحٍ وَ حَدَّثَنِي أَبُو عَبْدِ اللَّهِ الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ سَوْرَةَ الْقُمِّيُّ حِينَ قَدِمَ عَلَيْنَا حَاجّاً قَالَ حَدَّثَنِي عَلِيُّ بْنُ الْحَسَنِ بْنِ يُوسُفَ الصَّائِغُ الْقُمِّيُّ وَ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ مُحَمَّدٍ الصَّيْرَفِيُّ الْمَعْرُوفُ بِابْنِ الدَّلَّالِ وَ غَيْرُهُمَا مِنْ مَشَايِخِ أَهْلِ قُمَ أَنَّ عَلِيَّ بْنَ الْحُسَيْنِ بْنِ مُوسَى بْنِ بَابَوَيْهِ كَانَتْ تَحْتَهُ بِنْتُ عَمِّهِ مُحَمَّدِ بْنِ مُوسَى بْنِ بَابَوَيْهِ فَلَمْ يُرْزَقْ مِنْهَا وَلَداً فَكَتَبَ إِلَى الشَّيْخِ أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ رَضِيَ اللَّهُ عَنْهُ أَنْ يَسْأَلَ الْحَضْرَةَ أَنْ يَدْعُوَ اللَّهَ أَنْ يَرْزُقَهُ أَوْلَاداً فُقَهَاءَ
Ibn Nuh said, ‘And it is narrated to me by Abu Abdullah Al-Husayn Bin Muhammad Bin Sawra Al Qummi when he arrived to us as a pilgrim. He said, ‘It is narrated to me by Ali Bin Al-Husayn Bin Yusuf Al Saig Al Qummy, and Muhammad Bin Ahmad Bin Muhammad Al Sayrafi, well known as Ibn Al Dallal, and others from the elders from the people of Qum,
‘Ali Bin Al-Husayn Bin Musa Bin Babuwayh, a daughter of his uncle Muhammad Bin Musa Bin Babuwayh was under (married to) him. He was not Graced with a child from her. He wrote to the Sheykh Abu Al-Qasim Al-Husayn Bin Rawh, may Allah-azwj be Pleased with him, asking the present (Imam-ajfj) to supplicate to Allah-azwj to Grace him understanding children.
فَجَاءَ الْجَوَابُ إِنَّكَ لَا تُرْزَقُ مِنْ هَذِهِ وَ سَتَمْلِكُ جَارِيَةً دَيْلَمِيَّةً وَ تُرْزَقُ مِنْهَا وَلَدَيْنِ فَقِيهَيْنِ
The answer came: ‘You will not be Graced from this one, and you shall be owning a Daylami maid, and you will be Graced two understanding sons from her’.
قَالَ وَ قَالَ لِي أَبُو عَبْدِ اللَّهِ بْنُ سَوْرَةَ حَفِظَهُ اللَّهُ وَ لِأَبِي الْحَسَنِ بْنِ بَابَوَيْهِ ثَلَاثَةُ أَوْلَادٍ مُحَمَّدٌ وَ الْحُسَيْنُ فَقِيهَانِ مَاهِرَانِ فِي الْحِفْظِ يَحْفَظَانِ مَا لَا يَحْفَظُ غَيْرُهُمَا مِنْ أَهْلِ قُمَّ وَ لَهُمَا أَخٌ اسْمُهُ الْحَسَنُ وَ هُوَ الْأَوْسَطُ مُشْتَغِلٌ بِالْعِبَادَةِ وَ الزُّهْدِ لَا يَخْتَلِطُ بِالنَّاسِ وَ لَا فِقْهَ لَهُ
He (the narrator) said, ‘And Abu Abdullah Bin Sawra, may Allah-azwj Protect him, said to me and to my father Al-Hassan Bin Babuwayh: ‘The two children, Muhammad and Al-Husayn are both understanding ones, experts, and the memorisation (of the Quran), they have memorised what no others from the people of Qum have memorised, and there is a brother for them, his name is Al-Hassan, and he is the moderate, pre-occupied with the worship and the ascetism, not mingling with the people, and there is no understanding for him’.
قَالَ ابْنُ سَوْرَةَ كُلَّمَا رَوَى أَبُو جَعْفَرٍ وَ أَبُو عَبْدِ اللَّهِ ابْنَا عَلِيِّ بْنِ الْحُسَيْنِ شَيْئاً يَتَعَجَّبُ النَّاسُ مِنْ حِفْظِهِمَا وَ يَقُولُونَ لَهُمَا هَذَا الشَّأْنُ خُصُوصِيَةٌ لَكُمَا بِدَعْوَةِ الْإِمَامِ ع لَكُمَا وَ هَذَا أَمْرٌ مُسْتَفِيضٌ فِي أَهْلِ قُمَّ
Ibn Sawra said, ‘Every time Abu Ja’far and Abu Abdullah, two sons of Ali Bin Al-Husayn reported anything, the people were astounded from their memorisation and saying to them, ‘The glory is for you two in particular due to the supplication of the Imam-ajfj for you, and this is extensive among the people of Qum’.
قَالَ وَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ بْنَ سَوْرَةَ الْقُمِّيَّ يَقُولُ سَمِعْتُ سَرْوَراً وَ كَانَ رَجُلًا عَابِداً مُجْتَهِداً لَقِيتُهُ بِالْأَهْوَازِ غَيْرَ أَنِّي نَسِيتُ نَسَبَهُ يَقُولُ كُنْتُ أَخْرَسَ لَا أَتَكَلَّمُ فَحَمَلَنِي أَبِي وَ عَمِّي فِي صِبَائِي وَ سِنِّي إِذْ ذَاكَ ثَلَاثَ عَشْرَةَ أَوْ أَرْبَعَ عَشْرَةَ إِلَى الشَّيْخِ أَبِي الْقَاسِمِ بْنِ رَوْحٍ رَضِيَ اللَّهُ عَنْهُ
He (the narrator) said, ‘And I heard Abu Abdullah Bin Sawra Al-Qummi saying, ‘I heard Sarwar, and he was a worshipping man, a struggler. I met him at Ahwaz, apart from that I have forgotten his lineage. He said, ‘I was mute, not being able to speak, so my father and my uncle carried me during my childhood to the Sheykh Abu Al-Qasim Bin Rawh, may Allah-azwj be Pleased with him, and when that happened my age was thirteen of fourteen.
فَسَأَلَاهُ أَنْ يَسْأَلَ الْحَضْرَةَ أَنْ يَفْتَحَ اللَّهُ لِسَانِي فَذَكَرَ الشَّيْخُ أَبُو الْقَاسِمِ الْحُسَيْنُ بْنُ رَوْحٍ أَنَّكُمْ أُمِرْتُمْ بِالْخُرُوجِ إِلَى الْحَائِرِ
They asked him to asked the present (Imam-ajfj) so Allah-azwj would Open my tongue. The Sheykh Abu Al-Qasim Al-Husayn Bin Rawh mentioned, ‘You have been instructed with going out to the enclosure (of Al-Husayn-asws)’.
قَالَ سَرْوَرٌ فَخَرَجْنَا أَنَا وَ أَبِي وَ عَمِّي إِلَى الْحَيْرِ فَاغْتَسَلْنَا وَ زُرْنَا
Sarwar said, ‘We went out, I and my father and my uncle, to the enclosure (of Al-Husayn-asws). We washed and performed visitation’.
قَالَ فَصَاحَ بِي أَبِي وَ عَمِّي يَا سَرْوَرُ فَقُلْتُ بِلِسَانٍ فَصِيحٍ لَبَّيْكَ فَقَالا لِي وَيْحَكَ تَكَلَّمْتَ فَقُلْتُ نَعَمْ قَالَ أَبُو عَبْدِ اللَّهِ بْنُ سَوْرَةَ وَ كَانَ سَرْوَرٌ هَذَا رَجُلًا لَيْسَ بِجَهْوَرِيِّ الصَّوْتِ.
He (the narrator) said, ‘My father and my uncle shouted at me, ‘O Sarwar!’ I said, ‘Here I am!’ They said to me, ‘Woe be to you, you spoke!’ I said, ‘Yes’. Abu Abdullah Bin Sawra said, ‘And this Sarwar was a man who wasn’t with a loud voice’’.[52]
بيان يظهر منه أن البزوفري رحمه الله كان من السفراء و لم ينقل و يمكن أن يكون وصل ذلك إليه بتوسط السفراء أو بدون توسطهم في خصوص الواقعة.
Explanation: It appears from it that Al-Bazufai, may Allah-azwj be Pleased with him, was from the ambassadors, and did not transmit, and it is possible that reached to him with the mediation of the ambassadors, or without their mediation in special events.
44- ك، إكمال الدين ابْنُ الْوَلِيدِ عَنْ سَعْدٍ عَنْ عَلَّانٍ الْكُلَيْنِيِّ عَنْ مُحَمَّدِ بْنِ شَاذَانَ بْنِ نُعَيْمٍ قَالَ اجْتَمَعَ عِنْدِي مَالٌ لِلْغَرِيمِ صَلَّى اللَّهُ عَلَيْهِ خَمْسُمِائَةِ دِرْهَمٍ تَنْقُصُ عِشْرِينَ دِرْهَماً فَأَبَيْتُ أَنْ أَبْعَثَهَا نَاقِصَةً هَذَا الْمِقْدَارَ فَأَتْمَمْتُهَا مِنْ عِنْدِي وَ بَعَثْتُ بِهَا إِلَى مُحَمَّدِ بْنِ جَعْفَرٍ وَ لَمْ أَكْتُبْ مَا لِي فِيهَا فَأَنْفَذَ إِلَى مُحَمَّدِ بْنِ جَعْفَرٍ الْقَبْضَ وَ فِيهِ وَصَلَتْ خَمْسُ مِائَةِ دِرْهَمٍ لَكَ فِيهَا عِشْرُونَ دِرْهَماً.
(The book) ‘Ikmal Al Deen’ – Ibn Al Waleed, from Sa;ad, from Allan Al Kulayni, from Muhammad Bin Shazan Bin Nueym who said,
‘Wealth for the creditor (Imam-ajfj), may the Salawaat of Allah-azwj be upon him-ajfj was collected with me, being five hundred Dirhams, less twenty Dirhams. I refused to send it deficient of this measurement. I completed it from my possessions and sent with it to Muhammad Bin Ja’far, and I did not write in it what was for me. He-ajfj wrote to Muhammad Bin Ja’far of the taking possession, and in it was: ‘Five hundred Dirhams arrived, for you among this were twenty Dirhams’’.[53]
45- ك، إكمال الدين أَبِي عَنْ سَعْدٍ عَنْ إِسْحَاقَ بْنِ يَعْقُوبَ قَالَ سَمِعْتُ الشَّيْخَ الْعَمْرِيَّ يَقُولُ صَحِبْتُ رَجُلًا مِنْ أَهْلِ السَّوَادِ وَ مَعَهُ مَالٌ لِلْغَرِيمِ ع فَأَنْفَذَهُ فَرَدَّ عَلَيْهِ وَ قِيلَ لَهُ أَخْرِجْ حَقَّ ابْنِ عَمِّكَ مِنْهُ وَ هُوَ أَرْبَعُمِائَةِ دِرْهَمٍ
(The book) ‘Ikmal Al Deen’ – My father, from Sa’ad, from Is’haq Bin Yaqoub who said,
‘I heard the Sheykh Al Amry saying, ‘I accompanied a man from the people of the desert, and with him was some wealth for the creditor (Imam-ajfj). He sent it, but it was returned to him, and he-ajfj said to him: ‘Take out from it the right of the son of your uncle, and it is four hundred Dirhams!’
فَبَقِيَ الرَّجُلُ بَاهِتاً مُتَعَجِّباً وَ نَظَرَ فِي حِسَابِ الْمَالِ وَ كَانَتْ فِي يَدِهِ ضَيْعَةٌ لِوُلْدِ عَمِّهِ قَدْ كَانَ رَدَّ عَلَيْهِمْ بَعْضَهَا وَ زَوَى عَنْهُمْ بَعْضَهَا فَإِذَا الَّذِي نَضَّ لَهُمْ مِنْ ذَلِكَ الْمَالِ أَرْبَعُمِائَةِ دِرْهَمٍ كَمَا قَالَ ع فَأَخْرَجَهُ وَ أَنْفَذَ الْبَاقِيَ فَقُبِلَ.
The man remained stunned, surprised, and he looked into the accounting of the wealth, and in his hands (control) was an estate for a son of his uncle, he had returned part of it to them and impeded part of it from them. There which is repaid to them from that wealth were four hundred Dirhams just as he-ajfj had said. He extracted it and sent the remainder. He-ajfj accepted’’.[54]
46- ك، إكمال الدين أَبِي عَنْ سَعْدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الرَّازِيِّ عَنْ جَمَاعَةٍ مِنْ أَصْحَابِنَا أَنَّهُ ع بَعَثَ إِلَى أَبِي عَبْدِ اللَّهِ بْنِ الْجُنَيْدِ وَ هُوَ بِوَاسِطٍ غُلَاماً وَ أَمَرَهُ بِبَيْعِهِ فَبَاعَهُ وَ قَبَضَ ثَمَنَهُ فَلَمَّا عَيَّرَ الدَّنَانِيرَ نَقَصَتْ فِي التَّعْيِيرِ ثَمَانِيَةَ عَشَرَ قِيرَاطاً وَ حَبَّةً فَوَزَنَ مِنْ عِنْدِهِ ثَمَانِيَةَ عَشَرَ قِيرَاطاً وَ حَبَّةً وَ أَنْفَذَهَا فَرُدَّ عَلَيْهِ دِينَارٌ وَزْنُهُ ثَمَانِيَةَ عَشَرَ قِيرَاطاً وَ حَبَّةٌ.
(The book) ‘Ikmal Al Deen’ – My father, from Sa’ad, from Ali Bin Muhammad Al Razy, from a group of our companions,
‘He-ajfj sent to Abu Abdullah Bin Al-Juneyd, and he was at Wasit, a slave, and instructed him with selling him. He sold him and took possession of its price. When he lent out the Dinars, there was a deficiency in the lending of eighteen carats and a seed. He weighed in his present eighteen carats and a seed and sent it. A Dinar was returned to him its weight was eighteen carat and a seed’’.[55]
47- ك، إكمال الدين ابْنُ الْوَلِيدِ عَنْ سَعْدٍ عَنْ عَلَّانٍ عَنْ مُحَمَّدِ بْنِ جَبْرَئِيلَ عَنْ إِبْرَاهِيمَ وَ مُحَمَّدٍ ابْنَيِ الْفَرَجِ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ قَالَ وَفَدْتُ الْعَسْكَرَ زَائِراً فَقَصَدْتُ النَّاحِيَةَ فَلَقِيَتْنِي امْرَأَةٌ فَقَالَتْ أَنْتَ مُحَمَّدُ بْنُ إِبْرَاهِيمَ فَقُلْتُ نَعَمْ فَقَالَتْ انْصَرِفْ فَإِنَّكَ لَا تَصِلُ فِي هَذَا الْوَقْتِ وَ ارْجِعِ اللَّيْلَةَ فَإِنَّ الْبَابَ مَفْتُوحٌ لَكَ فَادْخُلِ الدَّارَ وَ اقْصِدِ الْبَيْتَ الَّذِي فِيهِ السِّرَاجُ
(The book) ‘Ikmal Al Deen’ – Ibn Al Waleed, from Sa’ad, from Allan, from Muhammad Bin Jibraeel, from Ibrahim and Muhammad, two sons of Al Faraj, from Muhammad Bin Ibrahim Bin Mahziyar who said,
‘I went to Al-Askar as a visitor aiming for Al-Nahiya (Imam-ajfj. A man met me. She said, ‘Are you Muhammad Bin Ibrahim?’ I said, ‘Yes’. She said, ‘Leave, for you will not arrive during this time, and return at night, for the door would be opened for you. Enter the house and aim for the rood in which is the lantern’.
فَفَعَلْتُ وَ قَصَدْتُ الْبَابَ فَإِذَا هُوَ مَفْتُوحٌ وَ دَخَلْتُ الدَّارَ وَ قَصَدْتُ الْبَيْتَ الَّذِي وَصَفَتْهُ فَبَيْنَا أَنَا بَيْنَ الْقَبْرَيْنِ أَنْتَحِبُ وَ أَبْكِي إِذْ سَمِعْتُ صَوْتاً وَ هُوَ يَقُولُ يَا مُحَمَّدُ اتَّقِ اللَّهَ وَ تُبْ مِنْ كُلِّ مَا أَنْتَ عَلَيْهِ فَقَدْ قُلِّدْتَ أَمْراً عَظِيماً.
I did so and aimed for the door. There, it was opened, and I entered the house and aimed for the room which he had described. While I was between the two graves, I sighed and cried. Then I heard a voice and he-ajfj said: ‘O Muhammad! Fear Allah-azwj repent from all what you are upon, for you have collared with a mighty matter’’.[56]
48- ك، إكمال الدين ابْنُ الْوَلِيدِ عَنْ سَعْدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الرَّازِيِّ عَنْ نَصْرِ بْنِ الصَّبَّاحِ الْبَلْخِيِ قَالَ كَانَ بِمَرْوَ كَاتِبٌ كَانَ الْخُوزِسْتَانِيَ سَمَّاهُ لِي نَصْرٌ فَاجْتَمَعَ عِنْدَهُ أَلْفُ دِينَارٍ لِلنَّاحِيَةِ فَاسْتَشَارَنِي فَقُلْتُ ابْعَثْ بِهَا إِلَى الْحَاجِزِ فَقَالَ هُوَ فِي عُنُقِكَ إِنْ سَأَلَنِي اللَّهُ عَنْهُ يَوْمَ الْقِيَامَةِ فَقُلْتُ نَعَمْ
(The book) ‘Ikmal Al Deen’ – Ibn Al Waleed, from Sa’ad, from Ali Bin Muhammad Al Razy, from Nasr Bin Al Sabbah Al Balkhy who said,
‘There was a scribe at Merv who was a Jowzistani. He was named for me by Nasr. A thousand Dinars had been collected in his possession for Al-Nahiya (Imam-ajfj). He consulted me. I said, ‘Send these to Al-Hajiz’. He said, ‘It would be in your neck if Allah-azwj were to Ask me about it on the Day of Qiyamah’. I said, ‘Yes’.
قَالَ نَصْرٌ فَفَارَقْتُهُ عَلَى ذَلِكَ ثُمَّ انْصَرَفْتُ إِلَيْهِ بَعْدَ سَنَتَيْنِ فَلَقِيتُهُ فَسَأَلْتُهُ عَنِ الْمَالِ فَذَكَرَ أَنَّهُ بَعَثَ مِنَ الْمَالِ بِمِائَتَيْ دِينَارٍ إِلَى الْحِجَازِ فَوَرَدَ عَلَيْهِ وُصُولُهَا وَ الدُّعَاءُ لَهُ وَ كَتَبَ إِلَيْهِ كَانَ الْمَالُ أَلْفَ دِينَارٍ فَبَعَثْتَ بِمِائَتَيْ دِينَارٍ فَإِنْ أَحْبَبْتَ أَنْ تُعَامِلَ أَحَداً فَعَامِلِ الْأَسَدِيَّ بِالرَّيِّ
Nasr said, ‘I separated from him upon that. Then I left to go to him after two years. I met him and asked him about the money. He mentioned that he had sent two hundred Dinars from the money to Al-Hajiz. It (note) arrived to him of its receipt and the supplication for him, and he-ajfj wrote to him: ‘The wealth was on thousand Dinars. You have sent two hundred Dinars. If you like to deal with anyone, then deal with Al-Asady at Al-Rayy’.
قَالَ نَصْرٌ وَ وَرَدَ عَلَيَّ نَعْيُ حَاجِزٍ فَجَزِعْتُ مِنْ ذَلِكَ جَزَعاً شَدِيداً وَ اغْتَمَمْتُ لَهُ فَقُلْتُ لَهُ وَ لِمَ تَغْتَمُّ وَ تَجْزَعُ وَ قَدْ مَنَّ اللَّهُ عَلَيْكَ بِدَلَالَتَيْنِ قَدْ أَخْبَرَكَ بِمَبْلَغِ الْمَالِ وَ قَدْ نَعَى إِلَيْكَ حَاجِزاً مُبْتَدِئاً.
Nasr said, ‘And the obituary of Hajiz came to me. I was alarmed from that with severe alarm and was saddened for him. I said to him, ‘Why are you sad and alarmed, and Allah-azwj has Conferred upon you with two evidence. He-ajfj informed you with the wealth having reached, and he-ajfj has obituarised to you of Hajiz initiating’’.[57]
49- ك، إكمال الدين أَبِي عَنْ سَعْدٍ عَنْ عَلَّانٍ عَنْ نَصْرِ بْنِ الصَّبَّاحِ قَالَ أَنْفَذَ رَجُلٌ مِنْ أَهْلِ بَلْخٍ خَمْسَةَ دَنَانِيرَ إِلَى حَاجِزٍ وَ كَتَبَ رُقْعَةً غَيَّرَ فِيهَا اسْمَهُ فَخَرَجَ إِلَيْهِ بِالْوُصُولِ بِاسْمِهِ وَ نَسَبِهِ وَ الدُّعَاءِ.
(The book) ‘Ikmal Al Deen’ – My father, from Sa’ad, from Allan, from Nasr Bin Al Sabbah who said,
‘A man from the people of Balkj sent five Dinars to Hajiz and wrote a note changing his name in it. It (receipt note) came to be with the arrival (of the money) with his name and his lineage and the supplication’’.[58]
50- ك، إكمال الدين أَبِي عَنْ سَعْدٍ عَنْ أَبِي حَامِدٍ الْمَرَاغِيِّ عَنْ مُحَمَّدِ بْنِ شَاذَانَ بْنِ نُعَيْمٍ قَالَ بَعَثَ رَجُلٌ مِنْ أَهْلِ بَلْخٍ بِمَالٍ وَ رُقْعَةٍ لَيْسَ فِيهَا كِتَابَةٌ وَ قَدْ خَطَّ فِيهَا بِإِصْبَعِهِ كَمَا تَدُورُ مِنْ غَيْرِ كِتَابَةٍ وَ قَالَ لِلرَّسُولِ احْمِلْ هَذَا الْمَالَ فَمَنْ أَخْبَرَكَ بِقِصَّتِهِ وَ أَجَابَ عَنِ الرُّقْعَةِ فَأَوْصِلْ إِلَيْهِ الْمَالَ
(The book) ‘Ikmal Al Deen’ – My father, from Sa’ad, from Abu Hamid Al Maraghy, from Muhammad Bin Shazan Bin Nueym who said,
‘A man from the people of Balkh sent money and a note, not having any writing in it, and he had ‘written’ in it with his finger (gestures) just as one tends to rotate from without writing, and he said to the messenger, ‘Carry this money. The one who informs you with its story and answers the note, deliver the wealth to him’.
فَصَارَ الرَّجُلُ إِلَى الْعَسْكَرِ وَ قَصَدَ جَعْفَراً وَ أَخْبَرَهُ الْخَبَرَ فَقَالَ لَهُ جَعْفَرٌ تُقِرُّ بِالْبَدَاءِ قَالَ الرَّجُلُ نَعَمْ قَالَ فَإِنَّ صَاحِبَكَ قَدْ بَدَا لَهُ وَ قَدْ أَمَرَكَ أَنْ تُعْطِيَنِي هَذَا الْمَالَ فَقَالَ لَهُ الرَّسُولُ لَا يُقْنِعُنِي هَذَا الْجَوَابُ
The man went to Al-Askar and aimed for Ja’far (the liar) and informed him the news. Ja’far (the liar) said to him, ‘Do you acknowledge with Al-Bad’a (Change of Decision of Allah-azwj)?’ The man said, ‘Yes’. He said, ‘Your Master-ajfj, there has been a Change of Decision for him-ajfj, and he-ajfj instructs you to give me this money’. The messenger said to him, ‘This answer does not satisfy me’.
فَخَرَجَ مِنْ عِنْدِهِ وَ جَعَلَ يَدُورُ أَصْحَابَنَا فَخَرَجَتْ إِلَيْهِ رُقْعَةٌ هَذَا مَالٌ كَانَ قَدْ غُدِرَ بِهِ كَانَ فَوْقَ صُنْدُوقٍ فَدَخَلَ اللُّصُوصُ الْبَيْتَ فَأَخَذُوا مَا كَانَ فِي الصُّنْدُوقِ وَ سَلِمَ الْمَالُ وَ رُدَّتْ عَلَيْهِ الرُّقْعَةُ وَ قَدْ كُتِبَ فِيهَا كَمَا تَدُورُ وَ سَأَلْتَ الدُّعَاءَ فَعَلَ اللَّهُ بِكَ وَ فَعَلَ.
He went out from his presence and went on to rotate among our companions. A note emerged to him: ‘This money has been betrayed with. It was above a box. The thieves entered the house and seized whatever was in the box. And he submit the money and return the note to him, and it has been written in it just as he had rotated (with his finger), and you had asked for the supplication. Allah-azwj has Done with you and Done’’.[59]
51- ك، إكمال الدين أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ صَالِحٍ قَالَ كَتَبْتُ أَسْأَلُ الدُّعَاءَ لباداشاكه وَ قَدْ حَبَسَهُ ابْنُ عَبْدِ الْعَزِيزِ وَ اسْتَأْذَنَ فِي جَارِيَةٍ لِي أَسْتَوْلِدُهَا فَخَرَجَ اسْتَوْلِدْهَا وَ يَفْعَلُ اللَّهُ ما يَشاءُ وَ الْمَحْبُوسُ يُخَلِّصْهُ اللَّهُ
(The book) ‘Ikmal Al Deen’ – My father, from Sa’ad, from Muhammad Bin Salih who said,
‘I wrote asking for the supplication for Badashak, and he had been imprisoned by Ibn Abul Aziz, and sought permission regarding a maid for me to bear children. (The note) came: ‘She will bear children and Allah-azwj Does whatever He-azwj so Desires to, and the prisoner, Allah-azwj would Free him’.
فَاسْتُولِدَتِ الْجَارِيَةُ فَوَلَدَتْ فَمَاتَتْ وَ خُلِّيَ عَنِ الْمَحْبُوسِ يَوْمَ خَرَجَ إِلَيَّ التَّوْقِيعُ.
I made the maid to be pregnant. She gave birth, and she died, and the prisoner was released on the day the letter emerged to me’’.[60]
قَالَ وَ حَدَّثَنِي أَبُو جَعْفَرٍ قَالَ وُلِدَ لِي مَوْلُودٌ فَكَتَبْتُ أَسْتَأْذِنُ فِي تَطْهِيرِهِ يَوْمَ السَّابِعِ أَوِ الثَّامِنِ فَلَمْ يَكْتُبْ شَيْئاً فَمَاتَ الْمَوْلُودُ يَوْمَ الثَّامِنِ ثُمَّ كَتَبْتُ أُخْبِرُ بِمَوْتِهِ فَوَرَدَ سَيَخْلُفُ عَلَيْكَ غَيْرُهُ وَ غَيْرُهُ فَسَمِّهِ أَحْمَدَ وَ بَعْدَ أَحْمَدَ جَعْفَراً فَجَاءَ مَا قَالَ ع
He said, ‘And it is narrated to me by Abu Ja’far who said, ‘A new-born was born for me. I wrote seeking permission regarding purifying (circumcising) him on the seventh day or the eighth. He-ajfj did not write anything. The new-born died on the eighth day. Then I wrote informing with his death. It (letter) emerged: ‘Another one would be replaced upon you, and another one, so name him as ‘Ahmad’, and after Ahmad, ‘Ja’far’’. It came what he-ajfj had said’.
قَالَ وَ تَزَوَّجْتُ بِامْرَأَةٍ سِرّاً فَلَمَّا وَطِئْتُهَا عَلِقَتْ وَ جَاءَتْ بِابْنَةٍ فَاغْتَمَمْتُ وَ ضَاقَ صَدْرِي فَكَتَبْتُ أَشْكُو ذَلِكَ فَوَرَدَ سَتُكْفَاهَا فَعَاشَتْ أَرْبَعَ سِنِينَ ثُمَّ مَاتَتْ فَوَرَدَ اللَّهُ ذُو أَنَاةٍ وَ أَنْتُمْ تَسْتَعْجِلُونَ
He (the narrator) said, ‘And I married a woman secretly. When I had slept with her, she conceived and came with a daughter. I was saddened and my chest was constricted. I wrote complaining of that. He-ajfj returned (a note): ‘You will be losing her. She lived for four years, then die. Allah-azwj Comes with patience and you are being hasty’.
قَالَ وَ لَمَّا وَرَدَ نَعْيُ ابْنِ هِلَالٍ لَعَنَهُ اللَّهُ جَاءَنِي الشَّيْخُ فَقَالَ لِي أَخْرِجِ الْكِيسَ الَّذِي عِنْدَكَ فَأَخْرَجْتُهُ فَأَخْرَجَ إِلَيَّ رُقْعَةً فِيهَا وَ أَمَّا مَا ذَكَرْتَ مِنْ أَمْرِ الصُّوفِيِّ الْمُتَصَنِّعِ يَعْنِي الْهِلَالِيَّ بَتَرَ اللَّهُ عُمُرَهُ
He (the narrator) said, ‘And when the obituary of Ibn Hilal, may Allah-azwj Curse him, arrived, the Sheykh came to me. He said to me, ‘Bring out the bag which is with you’. I brought it out. He brought out a note to me wherein was: ‘And as for what you had mentioned from the matter of the Sufi, the pretender, meaning Al-Hilali, Allah-azwj has cut off his life-span’.
ثُمَّ خَرَجَ مِنْ بَعْدِ مَوْتِهِ قَدْ قَصَدْنَا فَصَبَرْنَا عَلَيْهِ فَبَتَرَ اللَّهُ عُمُرَهُ بِدَعْوَتِنَا.
Then it came from after his death: ‘He had aimed for us-ajfj, we-ajfj were patient upon him. Allah-azwj has Cut off his life-span due to our-ajfj supplication’’.[61]
نجم، كتاب النجوم بِإِسْنَادِنَا إِلَى أَبِي جَعْفَرٍ الطَّبَرِيِّ وَ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ قَالا حَدَّثَنَا أَبُو جَعْفَرٍ إِلَى قَوْلِهِ وَ أَنْتُمْ مُسْتَعْجِلُونَ.
(The book) ‘Kitab Al Nujoum’ – By our chains to Abu Ja’far Al Tabari, and Abdullah Bin Ja’far Al Himeyri, both said,
‘It is narrated to us by Abu Ja’far, up to his-ajfj words: ‘And you are being hasty’’.[62]
دَلَائِلُ الْإِمَامَةِ، لِلطَّبَرِيِّ عَنْ أَبِي الْمُفَضَّلِ الشَّيْبَانِيِّ عَنْ أَبِي جَعْفَرٍ قَالَ: وُلِدَ لِي مَوْلُودٌ إِلَى آخِرِ الْخَبَرِ.
(The book) ‘Dalail Al Imamah’ of Al Tabari, from Abu Al Mufazzal Al Shaybani, from Abu Ja’far who said,
‘A new-born was born for me’ – up to the end of the Hadeeth’’.[63]
وَ عَنْهُ عَنْ أَبِي الْمُفَضَّلِ عَنِ الْكُلَيْنِيِّ عَنْ أَبِي حَامِدٍ الْمَرَاغِيِّ عَنْ مُحَمَّدِ بْنِ شَاذَانَ بْنِ نُعَيْمٍ عَنْ رَجُلٍ مِنْ أَهْلِ بَلْخَ قَالَ: تَزَوَّجْتُ امْرَأَةً سِرّاً إِلَى آخِرِ الْخَبَرِ.
And from him, from Abu Al Mufazzal, from Al Kulayni, from Abu Hamid Al Maraghy, from Muhammad Bin Shazan Bin Nueym, from a man from the people of Balkh who said,
‘I married a woman secretly’ – up to the end of the Hadeeth’’.[64]
52- ك، إكمال الدين أَبِي عَنْ سَعْدٍ عَنْ عَلَّانٍ عَنِ الْحَسَنِ بْنِ الْفَضْلِ الْيَمَانِيِّ قَالَ قَصَدْتُ سُرَّ مَنْ رَأَى فَخَرَجَ إِلَيَّ صُرَّةٌ فِيهَا دَنَانِيرُ وَ ثَوْبَانِ فَرَدَدْتُهَا وَ قُلْتُ فِي نَفْسِي أَنَا عِنْدَهُمْ بِهَذِهِ الْمَنْزِلَةِ فَأَخَذَتْنِي الْعِزَّةُ ثُمَّ نَدِمْتُ بَعْدَ ذَلِكَ وَ كَتَبْتُ رُقْعَةً أَعْتَذِرُ وَ أَسْتَغْفِرُ وَ دَخَلْتُ الْخَلَاءَ وَ أَنَا أُحَدِّثُ نَفْسِي وَ أَقُولُ وَ اللَّهِ لَئِنْ رُدَّتِ الصُّرَّةُ لَمْ أَحُلَّهَا وَ لَمْ أُنْفِقْهَا حَتَّى أَحْمِلَهَا إِلَى وَالِدِي فَهُوَ أَعْلَمُ مِنِّي
(The book) ‘Ikmal Al Deen’ – My father, from Sa’ad, from Allan, from Al-Hassan Bin Al Fazl Al Yamani who said,
‘I aimed for Surmanray. A bag came out to me wherein were Dinars and two garments. I returned it and said within myself, ‘I am at this status in their presence?’ The honour grabbed me. Then I regretted after that and wrote a note apologising and seeking Forgiveness, and I entered the isolation and I was discussing within myself and saying, ‘By Allah-azwj! If the bag were to be returned to me, I would not release it and not send it until I carry it to my father, for he is more knowing than I am’.
فَخَرَجَ إِلَى الرَّسُولِ أَخْطَأْتَ إِذْ لَمْ تُعْلِمْهُ أَنَّا رُبَّمَا فَعَلْنَا ذَلِكَ بِمَوَالِينَا وَ رُبَّمَا سَأَلُونَا ذَلِكَ يَتَبَرَّكُونَ بِهِ
(A note) came out to the messenger: ‘You were mistaken when you did not teach him that sometimes we-ajfj do that with our loyalists and sometimes we-ajfj are asked that so they would be blessed by it’.
وَ خَرَجَ إِلَيَّ أَخْطَأْتَ بِرَدِّكَ بِرَّنَا وَ إِذَا اسْتَغْفَرْتَ اللَّهَ فَاللَّهُ يَغْفِرُ لَكَ وَ إِذَا كَانَ عَزِيمَتُكَ وَ عَقْدُ نِيَّتِكَ أَنْ لَا تُحْدِثَ فِيهَا حَدَثاً وَ لَا تُنْفِقَهَا فِي طَرِيقِكَ فَقَدْ صَرَفْنَاهَا عَنْكَ وَ أَمَّا الثَّوْبَانِ فَلَا بُدَّ مِنْهُمَا لِتُحْرِمَ فِيهِمَا
And (a note) came out to me: ‘You were mistaken when you returned ourajfj righteousness, and when you sought Forgiveness of Allah-azwj, so Allah-azwj has Forgiven you, and tie your intention that you will not innovate any innovation in it nor will you spend it in your way for we have turned it away from you. And as for the two garments, there is no escape from these for you to be in Ihraam in them’.
قَالَ وَ كَتَبْتُ فِي مَعْنَيَيْنِ وَ أَرَدْتُ أَنْ أَكْتُبَ فِي مَعْنًى ثَالِثٍ فَقُلْتُ فِي نَفْسِي لَعَلَّهُ يَكْرَهُ ذَلِكَ فَخَرَجَ إِلَيَّ الْجَوَابُ فِي الْمَعْنَيَيْنِ وَ الْمَعْنَى الثَّالِثِ الَّذِي طَوَيْتُهُ وَ لَمْ أَكْتُبْهُ
He (the narrator) said, ‘And I wrote in two meaning and intending to write regarding a third meaning. I said within myself, ‘Perhaps he-ajfj would dislike that’. The answer came out to me regarding the two meanings, and the third meaning which I had refrained from and had not written it’.
قَالَ وَ سَأَلْتُ طِيباً فَبَعَثَ إِلَيَّ بِطِيبٍ فِي خِرْقَةٍ بَيْضَاءَ فَكَانَتْ مَعِي فِي الْمَحْمِلِ فَنَفَرَتْ نَاقَتِي بِعُسْفَانَ وَ سَقَطَ مَحْمِلِي وَ تَبَدَّدَ مَا كَانَ مَعِي فَجَمَعْتُ الْمَتَاعَ وَ افْتَقَدْتُ الصُّرَّةَ وَ اجْتَهَدْتُ فِي طَلَبِهَا حَتَّى قَالَ بَعْضُ مَنْ مَعَنَا مَا تَطْلُبُ فَقُلْتُ صُرَّةً كَانَتْ مَعِي قَالَ وَ مَا كَانَ فِيهَا فَقُلْتُ نَفَقَتِي قَالَ قَدْ رَأَيْتُ مَنْ حَمَلَهَا
He (the narrator) said, ‘And I asked for perfume, so he-ajfj sent perfume to me in a white rag. It was with me in the carriage. My she-camel bolted at Usfan and my carriage fell, and whatever was with me was wasted. I gathered the luggage and lost the pouch and I strived in searching for it until someone who was with us said, ‘What are you searching for?’’ I said, ‘A pouch which was with me’. He said, ‘And what was in it?’ I said, ‘My expense money’. He said, ‘I have seen the one who had carried it’.
فَلَمْ أَزَلْ أَسْأَلُ عَنْهَا حَتَّى آيَسْتُ مِنْهَا فَلَمَّا وَافَيْتُ مَكَّةَ حَلَلْتُ عَيْبَتِي وَ فَتَحْتُهَا فَإِذَا أَوَّلُ مَا بَدَا عَلَيَّ مِنْهَا الصُّرَّةُ وَ إِنَّمَا كَانَتْ خَارِجاً فِي الْمَحْمِلِ فَسَقَطَتْ حِينَ تَبَدَّدَ الْمَتَاعُ
I did not cease asking about it until I despaired from it. When I arrived at Makkah and loosened my receptacles, and behold, the first of what appeared to me from it was the pouch. It had been outside the carriage, so it fell when the luggage was wasted’.
قَالَ وَ ضَاقَ صَدْرِي بِبَغْدَادَ فِي مَقَامِي فَقُلْتُ فِي نَفْسِي أَخَافُ أَنْ لَا أَحُجَّ فِي هَذِهِ السَّنَةِ وَ لَا أَنْصَرِفَ إِلَى مَنْزِلِي وَ قَصَدْتُ أَبَا جَعْفَرٍ أَقْتَضِيهِ جَوَابَ رُقْعَةٍ كُنْتُ كَتَبْتُهَا فَقَالَ صِرْ إِلَى الْمَسْجِدِ الَّذِي فِي مَكَانِ كَذَا وَ كَذَا فَإِنَّهُ يَجِيئُكَ رَجُلٌ يُخْبِرُكَ بِمَا تَحْتَاجُ إِلَيْهِ
He (the narrator) said, ‘And my chest was constricted at Baghdad in my place. I said within myself, ‘I fear that I will not be able to perform Hajj in this year, nor leave to go to my house, and I aimed for Abu Ja’far demanding an answer to a note I had written. He said, ‘Go to the Masjid which is in such and such place, for a man would answer you, informing you with what you are needy to’.
فَقَصَدْتُ الْمَسْجِدَ وَ بَيْنَا أَنَا فِيهِ إِذْ دَخَلَ عَلَيَّ رَجُلٌ فَلَمَّا نَظَرَ إِلَيَّ سَلَّمَ وَ ضَحِكَ وَ قَالَ لِي أَبْشِرْ فَإِنَّكَ سَتَحُجُّ فِي هَذِهِ السَّنَةِ وَ تَنْصَرِفُ إِلَى أَهْلِكَ سَالِماً إِنْ شَاءَ اللَّهُ
I aimed for the Masjid, and while I was in it when a man entered towards me. When he looked at me, he greeted and smiled, and said to me, ‘Receive glad tidings for you shall be performing Hajj during this year and you will leave to go to your family safely if Allah-azwj so Desires’.
قَالَ وَ قَصَدْتُ ابْنَ وَجْنَاءَ أَسْأَلُهُ أَنْ يَكْتَرِيَ لِي وَ يَرْتَادَ لِي عَدِيلًا فَرَأَيْتُهُ كَارِهاً ثُمَّ لَقِيتُهُ بَعْدَ أَيَّامٍ فَقَالَ لِي أَنَا فِي طَلَبِكَ مُنْذُ أَيَّامٍ قَدْ كُتِبَ إِلَيَّ أَنْ أَكْتَرِيَ لَكَ وَ أَرْتَادَ لَكَ عَدِيلًا ابْتِدَاءً
He (the narrator) said, ‘And I aimed for Ibn Wajna asking him to choose and find a brother-in-law for me. I saw him abhorrent. Then I met him after days. He said to me, ‘It has been written to me to choose and find for you a brother-in-law initiating’.
فَحَدَّثَنِي الْحَسَنُ أَنَّهُ وَقَفَ فِي هَذِهِ السَّنَةِ عَلَى عَشَرَةِ دَلَالاتٍ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ.
Al-Hassan narrated to me that during this year he had paused upon ten evidence(s), and the Praise is for Allah-azwj Lord-azwj of the worlds’’.[65]
53- ك، إكمال الدين أَبِي عَنْ سَعْدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الشِّمْشَاطِيِّ رَسُولِ جَعْفَرِ بْنِ إِبْرَاهِيمَ الْيَمَانِيِّ قَالَ كُنْتُ مُقِيماً بِبَغْدَادَ وَ تَهَيَّأَتْ قَافِلَةُ الْيَمَانِيِّينَ لِلْخُرُوجِ فَكَتَبْتُ أَسْتَأْذِنُ فِي الْخُرُوجِ مَعَهَا فَخَرَجَ لَا تَخْرُجْ مَعَهَا فَمَا لَكَ فِي الْخُرُوجِ خِيَرَةٌ وَ أَقِمْ بِالْكُوفَةِ وَ خَرَجَتِ الْقَافِلَةُ فَخَرَجَ عَلَيْهَا بَنُو حَنْظَلَةَ وَ اجْتَاحُوهَا
(The book) ‘Ikmal Al Deen’ – My father, from Sa’ad, from Ali Bin Muhammad Al Shimshaty, a messenger of Ja’far Bin Ibrahim Al Yamani who said,
‘I was staying at Baghdad and a caravan of the Yemenis prepared for the going out. I wrote seeking permission regarding the going out with it. (A note) emerged: ‘Do not go out with it, for there is no good for you in the going out and stay at Al-Kufa’; and the caravan went out. The clan of Hanzala came out against it and ravaged it’.
قَالَ وَ كَتَبْتُ أَسْتَأْذِنُ فِي رُكُوبِ الْمَاءِ فَخَرَجَ لَا تَفْعَلْ فَمَا خَرَجَتْ سَفِينَةٌ فِي تِلْكَ السَّنَةِ إِلَّا خَرَجَ عَلَيْهَا الْبَوَارِجُ فَقَطَعُوا عَلَيْهَا
He (the narrator) said, ‘And I wrote seeking permission in sailing the water. (A note) emerged: ‘Do not do it!’ No ship went out during that year except the pirate came out against it and cut it off (plundered it)’.
قَالَ وَ خَرَجْتُ زَائِراً إِلَى الْعَسْكَرِ فَأَنَا فِي الْمَسْجِدِ مَعَ الْمَغْرِبِ إِذْ دَخَلَ عَلَيَّ غُلَامٌ فَقَالَ لِي قُمْ فَقُلْتُ مَنْ أَنَا وَ إِلَى أَيْنَ أَقُومُ قَالَ لِي أَنْتَ عَلِيُّ بْنُ مُحَمَّدٍ رَسُولُ جَعْفَرِ بْنِ إِبْرَاهِيمَ الْيَمَانِيِّ قُمْ إِلَى الْمَنْزِلِ
He (the narrator) said, ‘And I went out as a visitor to Al-Askar. I was in the Masjid with Al-Maghrib (Salat) when a slave entered towards me. He said to me, ‘Arise’. I said, ‘Who am I, and to where should I be arising to?’ He said to me, ‘You are Ali Bin Muhammad, messenger of Ja’far Bin Ibrahim the Yemeni. Arise to (go to) the house!’
قَالَ وَ مَا كَانَ عَلِمَ أَحَدٌ مِنْ أَصْحَابِنَا بِمُوَافَاتِي
He (the narrator) said, ‘And no one of our companions had known of my arrival’.
قَالَ فَقُمْتُ إِلَى مَنْزِلِهِ وَ اسْتَأْذَنْتُ فِي أَنْ أَزُورَ مِنْ دَاخِلٍ فَأَذِنَ لِي.
He (the narrator) said, ‘I stood up to go to his-ajfj house, and I sought permission in performing visitation from inside. He-ajfj permitted for me’’.[66]
54- ك، إكمال الدين أَبِي عَنْ سَعْدٍ عَنْ عَلَّانٍ عَنِ الْأَعْلَمِ الْبَصْرِيِّ عَنْ أَبِي رَجَاءٍ الْبَصْرِيِّ قَالَ خَرَجْتُ فِي الطَّلَبِ بَعْدَ مُضِيِّ أَبِي مُحَمَّدٍ ع بِسَنَتَيْنِ لَمْ أَقِفْ فِيهِمَا عَلَى شَيْءٍ فَلَمَّا كَانَ فِي الثَّالِثَةِ كُنْتُ بِالْمَدِينَةِ فِي طَلَبِ وَلَدِ أَبِي مُحَمَّدٍ ع بِصُرْيَاءَ وَ قَدْ سَأَلَنِي أَبُو غَانِمٍ أَنْ أَتَعَشَّى عِنْدَهُ فَأَنَا قَاعِدٌ مُفَكِّرٌ فِي نَفْسِي وَ أَقُولُ لَوْ كَانَ شَيْءٌ لَظَهَرَ بَعْدَ ثَلَاثِ سِنِينَ
(The book) ‘Ikmal Al Deen’ – My father, from Sa’ad, from Allan, from Al Alam Al Basry, from Abu Raja’a Al Basry who said,
‘Two years after the passing away of Abu Muhammad-asws, I went out in search (for the Imam-ajfj. I could not pause upon anything regarding in these two years. When it was the third, I was at Al-Medina in search of the son-ajfj of Abu Muhammad-asws in Syrian, and Abu Ghanim has asked me to have dinner with him. I was seated, thoughtful within myself and saying, ‘If there was anything, it would have appeared after three years’.
وَ إِذْ هَاتِفٌ أَسْمَعُ صَوْتَهُ وَ لَا أَرَى شَخْصَهُ وَ هُوَ يَقُولُ يَا نَصْرُ بْنُ عَبْدِ اللَّهِ قُلْ لِأَهْلِ مِصْرَ آمَنْتُمْ بِرَسُولِ اللَّهِ حَيْثُ رَأَيْتُمُوهُ
And there was a call. I heard his-ajfj voice and did not see his-ajfj person, and he-ajfj was saying: ‘O Nasr Bin Abdullah! Say to the people of Egypt, ‘You believed in Rasool-Allah-saww when (after having) seen him-saww?’’
قَالَ نَصْرٌ وَ لَمْ أَكُنْ عَرَفْتُ اسْمَ أَبِي وَ ذَلِكَ أَنِّي وُلِدْتُ بِالْمَدَائِنِ فَحَمَلَنِي النَّوْفَلِيُّ إِلَى مِصْرَ وَ قَدْ مَاتَ أَبِي فَنَشَأْتُ بِهَا فَلَمَّا سَمِعْتُ الصَّوْتَ قُمْتُ مُبَادِراً وَ لَمْ أَنْصَرِفْ إِلَى أَبِي غَانِمٍ وَ أَخَذْتُ طَرِيقَ مِصْرَ
Nasr said, ‘And I did not happen to know the name of my father, and that is because I was born at Al-Madain, and Al-Nowfaly had carried me to Egypt, and my father had died, so I grew up at it. When I heard the voice, I stood up rushing, and I did not go to Abu Ghanim, and I took to the road of Egypt’.
قَالَ وَ كَتَبَ رَجُلَانِ مِنْ أَهْلِ مِصْرَ فِي وَلَدَيْنِ لَهُمَا فَوَرَدَ أَمَّا أَنْتَ يَا فُلَانُ فَآجَرَكَ اللَّهُ وَ دَعَا لِلْآخَرِ فَمَاتَ ابْنُ الْمُعَزَّى.
He (the narrator) said, ‘And two men from the people of Egypt wrote regarding two sons of their. (A note) arrived: ‘O so and so, May Allah-azwj Recompense you!’ And he-ajfj supplicated for the other one. Ibn Al-Muazza died’’.[67]
قَالَ وَ حَدَّثَنِي أَبُو مُحَمَّدٍ الْوَجْنَائِيُّ قَالَ اضْطَرَبَ أَمْرُ الْبَلَدِ وَ ثَارَتْ فِتْنَةٌ فَعَزَمْتُ عَلَى الْمُقَامِ بِبَغْدَادَ ثَمَانِينَ يَوْماً فَجَاءَنِي شَيْخٌ وَ قَالَ انْصَرِفْ إِلَى بَلَدِكَ فَخَرَجْتُ مِنْ بَغْدَادَ وَ أَنَا كَارِهٌ
He said, ‘And it is narrated to me by Abu Muhammad Al Wajnaie who said,
‘The matter of the city was restless and Fitna erupted, so I determined upon the staying at Baghdad for eighty days. An old man came to me and said, ‘Leave to go to your city’. I went out from Baghdad, and I disliked it.
فَلَمَّا وَافَيْتُ سُرَّمَنْرَأَى أَرَدْتُ الْمُقَامَ بِهَا لِمَا وَرَدَ عَلَيَّ مِنِ اضْطِرَابِ الْبَلَدِ فَخَرَجْتُ فَمَا وَافَيْتُ الْمَنْزِلَ حَتَّى تَلَقَّانِي الشَّيْخُ وَ مَعَهُ كِتَابٌ مِنْ أَهْلِي يُخْبِرُونِي بِسُكُونِ الْبَلَدِ وَ يَسْأَلُونِّي الْقُدُومَ.
When I arrived at Surmanray, I intended to stay at it due to what had been referred to me, from the restlessness of the city. I went out and had not arrived to the house until the old man met me, and there was a letter with him from my family informing me with the calmness of the city, and they were asking me to arrive’’.[68]
55- ك، إكمال الدين أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ هَارُونَ قَالَ كَانَ لِلْغَرِيمِ عَلَيَّ خَمْسُمِائَةِ دِينَارٍ فَأَنَا لَيْلَةً بِبَغْدَادَ وَ قَدْ كَانَ لَهَا رِيحٌ وَ ظُلْمَةٌ وَ قَدْ فَزِعْتُ فَزَعاً شَدِيداً وَ فَكَّرْتُ فِيمَا عَلَيَّ وَ لِي وَ قُلْتُ فِي نَفْسِي لِي حَوَانِيتُ اشْتَرَيْتُهَا بِخَمْسِمِائَةٍ وَ ثَلَاثِينَ دِينَاراً وَ قَدْ جَعَلْتُهَا لِلْغَرِيمِ ع بِخَمْسِمِائَةِ دِينَارٍ
(The book) ‘Ikmal Al Deen’ – My father, from Sa’ad, from Muhammad Bin Haroun who said,
‘There were five hundred Dinars upon me for the creditor (Imam-ajfj). One night I was at Baghdad, and it was windy and dark, and I was alarmed with severe alarm, and I was thinking regarding what was upon me and for me, and I said within myself, ‘There are shops for me. I had bought these for five hundred and thirty Dinars, and I shall make these to be for the creditor (Imam-ajfj) for five hundred Dinars’.
فَجَاءَنِي مَنْ تسلم [يَتَسَلَّمُ] مِنِّي الْحَوَانِيتَ وَ مَا كَتَبْتُ إِلَيْهِ فِي شَيْءٍ مِنْ ذَلِكَ مِنْ قَبْلِ أَنْ أَنْطِقَ بِلِسَانِي وَ لَا أَخْبَرْتُ بِهِ أَحَداً.
Someone came to me to take the shops from me, and I had not written to him regarding anything from that beforehand, neither speaking with my tongue nor informing anyone with it’’.[69]
56- ك، إكمال الدين أَبِي عَنْ سَعْدٍ عَنْ أَبِي الْقَاسِمِ بْنِ أَبِي حَابِسٍ قَالَ كُنْتُ أَزُورُ الْحُسَيْنَ ع فِي النِّصْفِ مِنْ شَعْبَانَ فَلَمَّا كَانَ سَنَةٌ مِنَ السِّنِينَ وَرَدْتُ الْعَسْكَرَ قَبْلَ شَعْبَانَ وَ هَمَمْتُ أَنْ لَا أَزُورَ فِي شَعْبَانَ فَلَمَّا دَخَلَ شَعْبَانُ قُلْتُ لَا أَدَعُ زِيَارَةً كُنْتُ أَزُورُهَا
(The book) ‘Ikmal Al Deen’ – My father, from Sa’ad, from Abu Al-Qasim Bin Abu Habis who said,
‘I used to perform visitation of Al-Husayn-asws in the middle of Shaban. When it was a year from the years, I arrived at Al-Askar before Shaban and thought that I would not perform visitation during Shaban. When Shaban entered, I said, ‘I will not leave the visitation which I used to perform’.
فَخَرَجْتُ زَائِراً وَ كُنْتُ إِذَا وَرَدْتُ الْعَسْكَرَ أَعْلَمْتُهُمْ بِرُقْعَةٍ أَوْ رِسَالَةٍ فَلَمَّا كَانَ فِي هَذِهِ الدَّفْعَةِ قُلْتُ لِأَبِي الْقَاسِمِ الْحَسَنِ بْنِ أَبِي أَحْمَدَ الْوَكِيلِ لَا تُعْلِمْهُمْ بِقُدُومِي فَإِنِّي أُرِيدُ أَنْ أَجْعَلَهَا زَوْرَةً خَالِصَةً
I went out as a visitor, and it was so that whenever I arrived at Al-Askar, I would let them know of a note or a message. When it was during this time round, I said to Abu Al-Qasim Al-Hassan Bin Abu Ahmad, the representative, ‘Do not let them know of my arrival, for I want to make it purely a visitation’.
فَجَاءَنِي أَبُو الْقَاسِمِ وَ هُوَ يَتَبَسَّمُ وَ قَالَ بُعِثَ إِلَيَّ بِهَذَيْنِ الدِّينَارَيْنِ وَ قِيلَ لِي ادْفَعْهُمَا إِلَى الْحَابِسِيِّ وَ قُلْ لَهُ مَنْ كَانَ فِي حَاجَةِ اللَّهِ كَانَ اللَّهُ فِي حَاجَتِهِ
Abu Al-Qasim came to me and he was smiling, and he said, ‘Dinars were dispatched to me at Hamdan and it was said to me, ‘Hand these to Al-Habisi and say to him, ‘One who were to be in need of Allah-azwj, Allah-azwj would be there regarding his need’’.
قَالَ وَ اعْتَلَلْتُ بِسُرَّمَنْرَأَى عِلَّةً شَدِيدَةً أَشْفَقْتُ فِيهَا وَ ظَلِلْتُ مُسْتَعِدّاً لِلْمَوْتِ فَبَعَثَ إِلَيَّ بُسْتُوقَةً فِيهَا بَنَفْسَجِينٌ وَ أُمِرْتُ بِأَخْذِهِ فَمَا فَرَغْتُ حَتَّى أَفَقْتُ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
He (the narrator) said, ‘And I fell ill at Surmanray with severe illness. I feared during it and prepared for the death. He-ajfj sent a basket to me wherein were violets (oils) and I was instructed with taking it. I was not free until I recovered, and the Praise is for Allah-azwj Lord-azwj of the worlds’.
قَالَ وَ مَاتَ لِي غَرِيمٌ فَكَتَبْتُ أَسْتَأْذِنُ فِي الْخُرُوجِ إِلَى وَرَثَتِهِ بِوَاسِطٍ وَ قُلْتُ أَصِيرُ إِلَيْهِمْ حِدْثَانَ مَوْتِهِ لَعَلِّي أَصِلُ إِلَى حَقِّي فَلَمْ يُؤْذَنْ لِي ثُمَّ كَتَبْتُ أَسْتَأْذِنُ ثَانِياً فَلَمْ يُؤْذَنْ لِي
He (the narrator) said, ‘A debtor of mine died, so I wrote seeking permission regarding the going out to his inheritors at Wasit, and I said, ‘I shall be patient to them on the event of his death, perhaps I shall arrive to my right’. But he-ajfj did not permit for me. Then I wrote seeking permission for a second time, but he-ajfj did not seek permission for me.
فَلَمَّا كَانَ بَعْدَ سَنَتَيْنِ كَتَبَ إِلَيَّ ابْتِدَاءً صِرْ إِلَيْهِمْ فَخَرَجْتُ إِلَيْهِمْ فَوَصَلْتُ إِلَى حَقِّي
When it was after two years, he-ajfj wrote to me initiating: ‘Go to them!’ I went out to them and arrived (attained) my right’.
قَالَ أَبُو الْقَاسِمِ وَ أَوْصَلَ ابْنُ رَئِيسٍ عَشَرَةَ دَنَانِيرَ إِلَى حَاجِزٍ فَنَسِيَهَا حَاجِزٌ أَنْ يُوصِلَهَا فَكَتَبَ إِلَيْهِ تَبْعَثُ بِدَنَانِيرِ ابْنِ رَئِيسٍ
Abu Al-Qasim said, ‘And Ibn Atis sent ten Dinars to Hajiz, but Hajiz forgot to deliver it. He-ajfj wrote to him: ‘Pursue the Dinars of Ibn Rais!’
قَالَ وَ كَتَبَ هَارُونُ بْنُ مُوسَى بْنِ الْفُرَاتِ فِي أَشْيَاءَ وَ خَطَّ بِالْقَلَمِ بِغَيْرِ مِدَادٍ يَسْأَلُ الدُّعَاءَ لِابْنَيْ أَخِيهِ وَ كَانَا مَحْبُوسَيْنِ فَوَرَدَ عَلَيْهِ جَوَابُ كِتَابِهِ وَ فِيهِ دُعَاءُ الْمَحْبُوسَيْنِ بِاسْمِهِمَا
He (the narrator) said, ‘And Haroun Bin Musa Bin Al-Furat wrote regarding things and wrote with a pen without any ink, asking for the supplication for the two sons of his brother, and they had both been imprisoned. The answer to his letter arrived and in it was a supplication for the prisoners, with their names’.
قَالَ وَ كَتَبَ رَجُلٌ مِنْ رَبَضِ حُمَيْدٍ يَسْأَلُ الدُّعَاءَ فِي حَمْلٍ لَهُ فَوَرَدَ الدُّعَاءُ فِي الْحَمْلِ قَبْلَ الْأَرْبَعَةِ أَشْهُرٍ وَ سَتَلِدُ أُنْثَى فَجَاءَ كَمَا قَالَ
He (the narrator) said, ‘And a man from Rabz Humeyd asking for the supplication regarding a pregnancy for him. The supplication arrived regarding the pregnancy four months prior: ‘And you shall beget a female’. It came as he-ajfj had said’.
قَالَ وَ كَتَبَ مُحَمَّدُ بْنُ مُحَمَّدٍ الْقَصْرِيُّ يَسْأَلُ الدُّعَاءَ أَنْ يُكْفَى أَمْرَ بَنَاتِهِ وَ أَنْ يُرْزَقَ الْحَجَّ وَ يُرَدَّ عَلَيْهِ مَالُهُ فَوَرَدَ عَلَيْهِ الْجَوَابُ بِمَا سَأَلَ فَحَجَّ سَنَتَهُ وَ مَاتَ مِنْ بَنَاتِهِ أَرْبَعٌ وَ كَانَ لَهُ سِتَّةٌ وَ رُدَّ عَلَيْهِ مَالُهُ
He (the narrator) said, ‘And Muhammad Bin Muhammad Al-Qasry wrote asking for the supplication that he be sufficed the matter of his daughters, and that he be Graced the Hajj, and his wealth be returned to him. The answer arrived with what he had asked for. He performed Hajj in his year, and four of his daughters died, and there were six for him, and his wealth was returned to him’.
قَالَ وَ كَتَبَ مُحَمَّدُ بْنُ يَزْدَادَ يَسْأَلُ الدُّعَاءَ لِوَالِدَيْهِ فَوَرَدَ غَفَرَ اللَّهُ لَكَ وَ لِوَالِدَيْكَ وَ لِأُخْتِكَ الْمُتَوَفَّاةِ الْمُسَمَّاةِ كلكى وَ كَانَتْ هَذِهِ امْرَأَةً صَالِحَةً مُتَزَوِّجَةً بجوار
He (the narrator) said, ‘And Muhammad Bin Yazdad wrote asking for the supplication for his parents. It arrived: ‘May Allah-azwj Forgive (sins) for you and for your parents, and for your deceased sister Kalky’, and this was a righteous woman, married with a neighbour.
وَ كَتَبْتُ فِي إِنْفَاذِ خَمْسِينَ دِينَاراً لِقَوْمٍ مُؤْمِنِينَ مِنْهَا عَشَرَةُ دَنَانِيرَ لِابْنِ عَمٍّ لِي لَمْ يَكُنْ مِنَ الْإِيمَانِ عَلَى شَيْءٍ فَجَعَلْتُ اسْمَهُ آخِرَ الرُّقْعَةِ وَ الْفُصُولِ أَلْتَمِسُ بِذَلِكَ الدَّلَالَةَ فِي تَرْكِ الدُّعَاءِ لَهُ فَخَرَجَ فِي فُصُولِ الْمُؤْمِنِينَ تَقَبَّلَ اللَّهُ مِنْهُمْ وَ أَحْسَنَ إِلَيْهِمْ وَ أَثَابَكَ وَ لَمْ يَدْعُ لِابْنِ عَمِّي بِشَيْءٍ
And I wrote regarding the dispatch of fifty Dinars for a group of Momineen, from these, ten Dinars were for a son of an uncle of mine not being upon anything from the Eman. I made his name to be at the end of the note, and the separation of seeking evidence with that regarding neglecting the supplication for him. It (note) emerged regarding the separated Momineen: ‘May Allah-azwj Accept from them and be Good to them, and Affirm you’, and he-ajfj did not supplicated for the son of my uncle with anything’.
قَالَ وَ أَنْفَذْتُ أَيْضاً دَنَانِيرَ لِقَوْمٍ مُؤْمِنِينَ وَ أَعْطَانِي رَجُلٌ يُقَالُ لَهُ مُحَمَّدُ بْنُ سَعِيدٍ دَنَانِيرَ فَأَنْفَذْتُهَا بِاسْمِ أَبِيهِ مُتَعَمِّداً وَ لَمْ يَكُنْ مِنْ دِينِ اللَّهِ عَلَى شَيْءٍ فَخَرَجَ الْوُصُولُ بِاسْمِ مَنْ غَيَّرْتَ اسْمَهُ مُحَمَّدٍ
He (the narrator) said, ‘And I dispatched as well, Dinars for a group of Momineen, and a man called Muhammad Bin Saeed gave me Dinars. I dispatched these with the name of his father, deliberately, and he did not happen to be upon anything from the religion of Allah-azwj. The (note) of the receipt emerged with the name of the one whose name had been changed, ‘Muhammad’’.
قَالَ وَ حَمَلْتُ فِي هَذِهِ السَّنَةِ الَّتِي ظَهَرَتْ لِي فِيهَا هَذِهِ الدَّلَالَةُ أَلْفَ دِينَارٍ بَعَثَ بِهَا أَبُو جَعْفَرٍ وَ مَعِي أَبُو الْحُسَيْنِ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ خَلَفٍ وَ إِسْحَاقُ بْنُ الْجُنَيْدِ فَحَمَلَ أَبُو الْحُسَيْنِ الْخُرْجَ إِلَى الدُّورِ وَ اكْتَرَيْنَا ثَلَاثَةَ أَحْمِرَةٍ
He (the narrator) said, ‘And in this year in which the evidence had appeared to me, I carried a thousand Dinars which Abu Ja’far had sent, and with me was Abu Al-Hassan Muhammad Bin Muhammad Bin Khalaf, and Is’haq Bin Al-Juneyd. Abu Al-Husyan carried the bag to the houses, and we hired three donkeys.
فَلَمَّا بَلَغْنَا الْقَاطُولَ لَمْ نَجِدْ حَمِيراً فَقُلْتُ لِأَبِي الْحُسَيْنِ احْمِلِ الْخُرْجَ الَّذِي فِيهِ الْمَالُ وَ اخْرُجْ مَعَ الْقَافِلَةِ حَتَّى أَتَخَلَّفَ فِي طَلَبِ حِمَارٍ لِإِسْحَاقَ بْنِ الْجُنَيْدِ يَرْكَبُهُ فَإِنَّهُ شَيْخٌ فَاكْتَرَيْتُ لَهُ حِمَاراً وَ لَحِقْتُ بِأَبِي الْحُسَيْنِ فِي الْحَيْرِ حَيْرِ سُرَّمَنْرَأَى
When we reached Al-Qatoul we could not find donkeys. I said to Abu Al-Husayn, ‘Carry the bag in which is the wealth, and go out with the caravan until I stay behind in searching for the donkey for Is’haq Bin Al-Juenyd to ride it, for he is an old man’. I hired a donkey for him and caught up with Abu Al-Husayn in the enclosure of the Mausoleum of Surmanray.
فَأَنَا أُسَامِرُهُ وَ أَقُولُ لَهُ احْمَدِ اللَّهَ عَلَى مَا أَنْتَ عَلَيْهِ فَقَالَ وَدِدْتُ أَنَّ هَذَا الْعَمَلَ دَامَ لِي فَوَافَيْتُ سُرَّمَنْرَأَى وَ أَوْصَلْتُ مَا مَعَنَا فَأَخَذَهُ الْوَكِيلُ بِحَضْرَتِي وَ وَضَعَهُ فِي مِنْدِيلٍ وَ بَعَثَ بِهِ مَعَ غُلَامٍ أَسْوَدَ
I kept up with him, and I said to him, ‘Praise Allah-azwj for what you are upon’. He said, ‘I would love for this work to last for me’. I arrived at Surmanray and delivered what was with us. The representative took it in my presence and placed it in a towel and dispatched it with a black slave.
فَلَمَّا كَانَ الْعَصْرُ جَاءَنِي بِرُزَيْمَةٍ خَفِيفَةٍ وَ لَمَّا أَصْبَحْنَا خَلَا بِي أَبُو الْقَاسِمِ وَ تَقَدَّمَ أَبُو الْحُسَيْنِ وَ إِسْحَاقٌ فَقَالَ أَبُو الْقَاسِمِ الْغُلَامُ الَّذِي حَمَلَ الرُّزَيْمَةَ جَاءَنِي بِهَذِهِ الدَّرَاهِمِ وَ قَالَ لِي ادْفَعْهَا إِلَى الرَّسُولِ الَّذِي حَمَلَ الرُّزَيْمَةَ فَأَخَذْتُهَا مِنْهُ
When it was afternoon, a light packet came to me, and when it was morning, Abu Al-Qasim isolated with me, and Abu Al-Husayn and Is’haq had gone ahead. Abu Al-Qaim said, ‘The slave who carried the packet came to me with these Dirhams and said to me, ‘Hand these over to the messenger who carried the packet’. I took these from him.
فَلَمَّا خَرَجْتُ مِنْ بَابِ الدَّارِ قَالَ لِي أَبُو الْحُسَيْنِ مِنْ قَبْلِ أَنْ أَنْطِقَ أَوْ يَعْلَمَ أَنَّ مَعِي شَيْئاً لَمَّا كُنْتُ مَعَكَ فِي الْحَيْرِ تَمَنَّيْتُ أَنْ يَجِيئَنِي مِنْهُ دَرَاهِمُ أَتَبَرَّكُ بِهَا وَ كَذَلِكَ عَامُ أَوَّلَ حَيْثُ كُنْتُ مَعَكَ بِالْعَسْكَرِ
When I went out from the door, Abu Al-Husayn said to me from before I could speak, or knew, ‘There is something with me. When I was with you in the enclosure, I wished that Dirhams would come to me from him-ajfj so I can be blessed by these, and like that was the first year when I was with you at Al-Askar’.
فَقُلْتُ لَهُ خُذْهَا فَقَدْ أَتَاكَ اللَّهُ بِهَا وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ
I said to him, ‘Take it, for Allah-azwj has come to you with it, and the Praise is for Allah-azwj, Lord-azwj of the worlds’.
قَالَ وَ كَتَبَ مُحَمَّدُ بْنُ كِشْمَرْدٍ يَسْأَلُ الدُّعَاءَ أَنْ يَجْعَلَ ابْنَهُ أَحْمَدَ مِنْ أُمِّ وَلَدِهِ فِي حِلٍّ فَخَرَجَ وَ الصَّقْرِيُّ أَحَلَّ اللَّهُ لَهُ ذَلِكَ فَأَعْلَمَ ع أَنَّ كُنْيَتَهُ أَبُو الصَّقْرِ.
He (the narrator) said, ‘And Muhammad Bin Kismard wrote asking for the supplication to make his son Ahmad from a mother of his children, to be in release. It (note) emerged, ‘And Al-Saqary, Allah-azwj would Release that for him’. He-ajfj let know that his teknonym is Abu Al-Saqr’’.[70]
يج، الخرائج و الجرائح عَنْ أَبِي الْقَاسِمِ بْنِ أَبِي حُبَيْشٍ قَالَ: كَتَبْتُ فِي إنفاد [إِنْفَاذِ] خَمْسِينَ دِينَاراً إِلَى قَوْلِهِ فَقَدْ أَتَاكَ اللَّهُ بِهَا.
(The book) ‘Al Kharaij Wa Al Jaraih’ – From Abu Al-Qasim Bin Abu Hubeysh who said,
‘I wrote regarding the despatch of fifty Dinars’ – up to his words, ‘Allah-azwj has Come with it you’’.[71]
57- ك، إكمال الدين حَدَّثَنِي عَلِيُّ بْنُ مُحَمَّدِ بْنِ إِسْحَاقَ الْأَشْعَرِيُ قَالَ كَانَتْ لِي زَوْجَةٌ مِنَ الْمَوَالِي قَدْ كُنْتُ هَجَرْتُهَا دَهْراً فَجَاءَتْنِي فَقَالَتْ إِنْ كُنْتَ قَدْ طَلَّقْتَنِي فَأَعْلِمْنِي فَقُلْتُ لَهَا لَمْ أُطَلِّقْكِ وَ نِلْتُ مِنْهَا فِي ذَلِكَ الْيَوْمِ فَكَتَبَتْ إِلَيَّ بَعْدَ شَهْرٍ تَدَّعِي أَنَّهَا حَمَلَتْ فَكَتَبْتُ فِي أَمْرِهَا وَ فِي دَارٍ كَانَ صِهْرِي أَوْصَى بِهَا لِلْغَرِيمِ ع أَسْأَلُ أَنْ تُبَاعَ مِنِّي وَ يُنَجَّمَ عَلَيَّ ثَمَنُهَا
(The book) ‘Ikmal Al Deen’ – It is narrated to me by Ali Bin Muhammad Bin Is’haq Al Ashary who said,
‘There was a wife for me from the slave. I had stayed away from her for a long time. She came to me and said, ‘If you have divorced me, then let me know’. I said to her, ‘I have not divorced you’, and I faced grief from her during that day. She wrote to me after a month claiming that she was pregnant. I wrote regarding her matter, and regarding the house my in-law had bequeathed with to the creditor (Imam-ajfj) asking to sell is from me and charge me the price.
فَوَرَدَ الْجَوَابُ فِي الدَّارِ قَدْ أُعْطِيتَ مَا سَأَلْتَ وَ كَفَّ عَنْ ذِكْرِ الْمَرْأَةِ وَ الْحَمْلِ فَكَتَبَتْ إِلَيَّ الْمَرْأَةُ بَعْدَ ذَلِكَ تُعْلِمُنِي أَنَّهَا كَتَبَتْ بَاطِلًا وَ أَنَّ الْحَمْلَ لَا أَصْلَ لَهُ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ.
The answer arrived: ‘Regarding the house, you have been given what you asked for, and refrain from mentioning the woman and the pregnancy’. The woman wrote to me after that letting me know what she had written falsely and that the pregnancy, there was no origin for it, and the Praise is for Allah-azwj Lord-azwj of the worlds’’.[72]
58- ك، إكمال الدين أَبِي عَنْ سَعْدٍ عَنْ أَبِي عَلِيٍّ النِّيلِيِّ قَالَ جَاءَنِي أَبُو جَعْفَرٍ فَمَضَى بِي إِلَى الْعَبَّاسِيَّةِ وَ أَدْخَلَنِي إِلَى خَرِبَةٍ وَ أَخْرَجَ كِتَاباً فَقَرَأَهُ عَلَيَّ فَإِذَا فِيهِ شَرْحُ جَمِيعِ مَا حَدَثَ عَلَى الدَّارِ وَ فِيهِ أَنَّ فُلَانَةَ يَعْنِي أُمَّ عَبْدِ اللَّهِ يُؤْخَذُ بِشَعْرِهَا وَ تُخْرَجُ مِنَ الدَّارِ وَ يُحْدَرُ بِهَا إِلَى بَغْدَادَ وَ تَقْعُدُ بَيْنَ يَدَيِ السُّلْطَانِ وَ أَشْيَاءَ مِمَّا يَحْدُثُ
(The book) ‘Ikmal Al Deen’ – My father, from Sa’ad, from Abu Ali Al Neyli who said,
‘Abu Ja’far came to me. He went with me to Al-Abbasiya and entered me into a ruin and brought out a letter. He read it out to me. In it was an explanation of entirety of what had occurred upon the house, and in it was: ‘So and so woman’ – meaning Umm Abdullah – ‘Would be seized by her hair and brought out from the house and taken with to Baghdad and seated in front of the Sultan’ – and (other) things from what were to occur.
ثُمَّ قَالَ لِي احْفَظْ ثُمَّ مَزَّقَ الْكِتَابَ وَ ذَلِكَ مِنْ قَبْلِ أَنْ يَحْدُثَ مَا حَدَثَ بِمُدَّةٍ.
Then he said to me, ‘Memorise!’ Then he tore the letter, and that was from before the occurrence of what occurred, by a period’’.[73]
قَالَ وَ حَدَّثَنِي أَبُو جَعْفَرٍ الْمَرْوَزِيُّ عَنْ جَعْفَرِ بْنِ عَمْرٍو قَالَ خَرَجْتُ إِلَى الْعَسْكَرِ وَ أُمُّ أَبِي مُحَمَّدٍ فِي الْحَيَاةِ وَ مَعِي جَمَاعَةٌ فَوَافَيْنَا الْعَسْكَرَ فَكَتَبَ أَصْحَابِي يَسْتَأْذِنُونَ فِي الزِّيَارَةِ مِنْ دَاخِلٍ بِاسْمِ رَجُلٍ رَجُلٍ فَقُلْتُ لَهُمْ لَا تُثْبِتُوا اسْمِي وَ نَسَبِي فَإِنِّي لَا أَسْتَأْذِنُ فَتَرَكُوا اسْمِي فَخَرَجَ الْإِذْنُ ادْخُلُوا وَ مَنْ أَبَى أَنْ يَسْتَأْذِنَ.
He said, ‘And it is narrated to me by Abu Ja’far Al Marouzy, from Ja’far Bin Amro who said,
‘I went out to Al-Askar and Umm Abu Muhammad was alive, and there was a group with me. We arrived at Al-Askar. My companions wrote seeking permission in preforming visitations from inside, by the name of man by man. I said to them, ‘Do not affirm my name and my lineage, for I am not seeking permission’. They left out my name. The permission came out: ‘Enter and (also) the one who refused to seek permission’’.[74]
قَالَ وَ حَدَّثَنِي أَبُو الْحَسَنِ جَعْفَرُ بْنُ أَحْمَدَ قَالَ كَتَبَ إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ الْفَرَجِ الرُّخَّجِيُّ فِي أَشْيَاءَ وَ كَتَبَ فِي مَوْلُودٍ وُلِدَ لَهُ يَسْأَلُ أَنْ يُسَمَّى فَخَرَجَ إِلَيْهِ الْجَوَابُ فِيمَا سَأَلَ وَ لَمْ يُكْتَبْ إِلَيْهِ فِي الْمَوْلُودِ شَيْءٌ فَمَاتَ الْوَلَدُ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ.
He said, ‘And it is narrated to me by Abu Al-Hassan Ja’far Bin Ahmad who said,
‘Ibrahim Bin Muhammad Bin Al-Faraj Al-Rujajy wrote regarding things and wrote regarding a new-born who had been born for him, asking to be named. The answer came out regarding what he had asked and did not write anything regarding the new-born. The child died. And the Praise is for Allah-azwj Lord-azwj of the worlds’’.[75]
قَالَ وَ جَرَى بَيْنَ قَوْمٍ مِنْ أَصْحَابِنَا مُجْتَمِعِينَ كَلَامٌ فِي مَجْلِسٍ فَكَتَبَ إِلَى رَجُلٍ مِنْهُمْ شَرْحَ مَا جَرَى فِي الْمَجْلِسِ.
He said, ‘And (heated) talk flowed between our companions gathered in a gathering. He-ajfj wrote to a man from them explaining what had flowed in the gathering’’.[76]
قَالَ وَ حَدَّثَنِي الْعَاصِمِيُّ أَنَّ رَجُلًا تَفَكَّرَ فِي رَجُلٍ يُوصِلُ لَهُ مَا وَجَبَ لِلْغَرِيمِ ع وَ ضَاقَ بِهِ صَدْرُهُ فَسَمِعَ هَاتِفاً يَهْتِفُ بِهِ أَوْصِلْ مَا مَعَكَ إِلَى حَاجِزٍ.
He said, ‘And it is narrated to me by Al-Aasimy, ‘A man thought regarding a man to send to him what was obligated for the creditor (Imam-ajfj), and his chest was constricted with it. He heard a caller calling out with it: ‘Send whatever is with you to Hajiz’’.[77]
قَالَ وَ خَرَجَ أَبُو مُحَمَّدٍ السَّرْوِيُّ إِلَى سُرَّمَنْرَأَى وَ مَعَهُ مَالٌ فَخَرَجَ إِلَيْهِ ابْتِدَاءً لَيْسَ فِينَا شَكٌّ وَ لَا فِيمَنْ يَقُومُ مَقَامَنَا وَ رُدَّ مَا مَعَكَ إِلَى حَاجِزٍ.
He said, ‘And Abu Muhammad Al-Sarwy went out to Surmanray, and there was wealth with him. It (note) came out to him initiating: ‘There is neither any doubt regarding us-ajfj nor regarding the ones who are standing in our-ajfj place and return whatever is with you to Hajiz’’.[78]
قَالَ وَ حَدَّثَنِي أَبُو جَعْفَرٍ قَالَ بَعَثْنَا مَعَ ثِقَةٍ مِنْ ثِقَاتِ إِخْوَانِنَا إِلَى الْعَسْكَرِ شَيْئاً فَعَمَدَ الرَّجُلُ فَدَسَّ فِيمَا مَعَهُ رُقْعَةً مِنْ غَيْرِ عِلْمِنَا فَرُدَّتْ عَلَيْهِ الرُّقْعَةُ بِغَيْرِ جَوَابٍ.
He (the narrator) said, ‘And it is narrated to me by Abu Ja’far who said,
‘We sent something with a trusted one, from the trusted ones of our brothers to Al-Askar. The man deliberated and inserted a note among what was with him, from without our knowledge. The note was returned to him without any answer’’.[79]
وَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ الْحُسَيْنُ بْنُ إِسْمَاعِيلَ الْكِنْدِيُ قَالَ لِي أَبُو طَاهِرٍ الْبِلَالِيُّ التَّوْقِيعُ الَّذِي خَرَجَ إِلَيَّ مِنْ أَبِي مُحَمَّدٍ ع فَعَلَّقُوهُ فِي الْخَلَفِ بَعْدَهُ وَدِيعَةٌ فِي بَيْتِكَ فَقُلْتُ لَهُ أُحِبُّ أَنْ تَكْتُبَ لِي مِنْ لَفْظِ التَّوْقِيعِ مَا فِيهِ
And he said, ‘Abu Abdullah Al-Husayn Bin Ismail Al Kindy said,
‘Abu Tahir Al-Bilali said to me, ‘The letter which came out to me from Abu Muhammad-asws, they have suspended regarding the replacement after him-asws as an entrustment regarding your daughter’. I said to him, ‘I would love it if you could write to me, from the wordings of the letter’.
فَأَخْبَرَ أَبَا طَاهِرٍ بِمَقَالَتِي فَقَالَ لَهُ جِئْنِي بِهِ حَتَّى يَسْقُطَ الْإِسْنَادُ بَيْنِي وَ بَيْنَهُ خَرَجَ إِلَيَّ مِنْ أَبِي مُحَمَّدٍ ع قَبْلَ مُضِيِّهِ بِسَنَتَيْنِ يُخْبِرُنِي بِالْخَلَفِ مِنْ بَعْدِهِ ثُمَّ خَرَجَ إِلَيَّ قَبْلَ مُضِيِّهِ بِثَلَاثَةِ أَيَّامٍ يُخْبِرُنِي بِذَلِكَ فَلَعَنَ اللَّهُ مَنْ جَحَدَ أَوْلِيَاءَ اللَّهِ حُقُوقَهُمْ وَ حَمَلَ النَّاسَ عَلَى أَكْتَافِهِمْ وَ الْحَمْدُ لِلَّهِ كَثِيراً.
He informed Abu Tahir with my words. He said to him, ‘He had come to me with it until the attribution between me and him was dropped. It emerged to me from Abu Muhammad two years before his-asws passing away, informing me with the replacement (Imam-ajfj) from after him-asws. Then it emerged to me three days before his-asws passing away informing me with that. May Allah-azwj Curse the ones who reject the Guardians-asws of Allah-azwj of their-asws rights and carries the people upon their shoulders. And a lot of Praise be for Allah-azwj!’’[80]
59- ك، إكمال الدين كَتَبَ عَلِيُّ بْنُ مُحَمَّدٍ الصَّيْمَرِيُّ يَسْأَلُ كَفَناً فَوَرَدَ أَنَّهُ يَحْتَاجُ إِلَيْهِ سَنَةَ ثَمَانِينَ أَوْ إِحْدَى وَ ثَمَانِينَ فَمَاتَ فِي الْوَقْتِ الَّذِي حَدَّهُ وَ بَعَثَ إِلَيْهِ بِالْكَفَنِ قَبْلَ مَوْتِهِ بِشَهْرٍ.
(The book) ‘Ikmal Al Deen’ –
‘Ali Bin Muhammad Al-Seymiri wrote asking for a shroud. It (note) arrive to him that he would be needy to in in the year (two hundred and) eighty, or eighty-one. He died during the time which he-ajfj had specified and sent him the shroud a month before his death’’.[81]
60- ك، إكمال الدين مُحَمَّدُ بْنُ عَلِيٍّ الْأَسْوَدُ ره قَالَ دَفَعَتْ إِلَيَّ امْرَأَةٌ سَنَةً مِنَ السِّنِينَ ثَوْباً وَ قَالَتِ احْمِلْهُ إِلَى الْعَمْرِيِّ ره فَحَمَلْتُهُ مَعَ ثِيَابٍ كَثِيرَةٍ فَلَمَّا وَافَيْتُ بَغْدَادَ أَمَرَنِي بِتَسْلِيمِ ذَلِكَ كُلِّهِ إِلَى مُحَمَّدِ بْنِ الْعَبَّاسِ الْقُمِّيِّ فَسَلَّمْتُ ذَلِكَ كُلَّهُ مَا خَلَا ثَوْبَ الْمَرْأَةِ
(The book) ‘Ikmal Al Deen’ – Muhammad Bin Ali Al Aswad said,
‘A woman handed over a garment to me, in a year from the years, and she said, ‘Carry it to Al-Amry’. I carried it along with a lot of clothes. When I arrived at Baghdad, he-ajfj instructed me with submitting that, all of it, to Muhammad Bin Al-Abbas Al-Qummi. I submitted that, all of it, apart from the garment of the woman.
فَوَجَّهَ إِلَيَّ الْعَمْرِيُّ رَضِيَ اللَّهُ عَنْهُ وَ قَالَ ثَوْبُ الْمَرْأَةِ سَلِّمْهُ إِلَيْهِ فَذَكَرْتُ بَعْدَ ذَلِكَ أَنَّ امْرَأَةً سَلَّمَتْ إِلَيَّ ثَوْباً فَطَلَبْتُهُ فَلَمْ أَجِدْهُ فَقَالَ لِي لَا تَغْتَمَّ فَإِنَّكَ سَتَجِدُهُ فَوَجَدْتُهُ بَعْدَ ذَلِكَ وَ لَمْ يَكُنْ مَعَ الْعَمْرِيِّ نُسْخَةُ مَا كَانَ مَعِي.
Al-Amry, may Allah-azwj be Pleased with him diverted to me and said, ‘The garment of the woman, submit it to him. I remembered after that, the woman had submitted a garment to me. I searched for it but could not find it. He said to me, ‘Do not be saddened, for you will be finding it after that’, and there did not happen to be with Al-Amry, a copy of what was with me’’.[82]
61- ك، إكمال الدين مُحَمَّدُ بْنُ عَلِيٍّ الْأَسْوَدُ ره قَالَ سَأَلَنِي عَلِيُّ بْنُ الْحُسَيْنِ بْنِ مُوسَى بْنِ بَابَوَيْهِ رَحِمَهُ اللَّهُ بَعْدَ مَوْتِ مُحَمَّدِ بْنِ عُثْمَانَ الْعَمْرِيِّ أَنْ أَسْأَلَ أَبَا الْقَاسِمِ الرَّوْحِيَّ رَحِمَهُ اللَّهُ أَنْ يَسْأَلَ مَوْلَانَا صَاحِبَ الزَّمَانِ ع أَنْ يَدْعُوَ اللَّهَ أَنْ يَرْزُقَهُ وَلَداً ذَكَراً
(The book) ‘Ikmal Al Deen’ – Muhammad Bin Ali Al Aswad said,
‘Ali Bin Al-Husayn Bin Musa Bin Babuwayh, may Allah-azwj be Pleased with him, asked me after the death of Muhammad Bin Usman Al-Amry, to ask Abu Al-Qasim Al-Rawhy, may Allah-azwj be Pleased with him, to ask our Master-ajfj, Master-ajfj of the Time, to supplicate to Allah-azwj to Grace him a male child.
قَالَ فَسَأَلْتُهُ فَأَنْهَى ذَلِكَ ثُمَّ أَخْبَرَنِي بَعْدَ ذَلِكَ بِثَلَاثَةِ أَيَّامٍ أَنَّهُ قَدْ دَعَا لِعَلِيِّ بْنِ الْحُسَيْنِ وَ أَنَّهُ سَيُولَدُ لَهُ وَلَدٌ مُبَارَكٌ يَنْفَعُ اللَّهُ بِهِ وَ بَعْدَهُ أَوْلَادٌ.
He (the narrator) said, ‘I asked him-ajfj, but he-asws had suspended that’. Then he informed me three days after that and he-ajfj had supplicated for Ali Bin Al-Husayn, and a Blessed child would be for him. Allah would Benefit him with children after him’’.[83]
قَالَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ الْأَسْوَدُ وَ سَأَلْتُهُ فِي أَمْرِ نَفْسِي أَنْ يَدْعُوَ اللَّهُ لِي أَنْ أُرْزَقَ وَلَداً ذَكَراً فَلَمْ يُجِبْنِي إِلَيْهِ وَ قَالَ لَيْسَ إِلَى هَذَا سَبِيل
Abu Ja’far Muhammad Bin Ali Al Aswad said,
‘And I asked him-ajfj regarding my personal matter that he-ajfj should supplicate to Allah-azwj for me to Grace me a male child, but he-ajfj did not answer me to it and said: ‘There is no way to this’.
قَالَ فَوُلِدَ لِعَلِيِّ بْنِ الْحُسَيْنِ رَحِمَهُ اللَّهُ تِلْكَ السَّنَةَ ابْنُهُ مُحَمَّدٌ وَ بَعْدَهُ أَوْلَادٌ وَ لَمْ يُولَدْ لِي.
He (the narrator) said, ‘There was born for Ali Bin Al-Husayn, may Allah-azwj be Pleased with him, during that year, his son Muhammad, and children after him, and (no one) was born for me’’.[84]
وَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ بْنُ بَابَوَيْهِ عَقَدْتُ الْمَجْلِسَ وَ لِي دُونَ الْعِشْرِينَ سَنَةً فَرُبَّمَا كَانَ يَحْضُرُ مَجْلِسِي أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ الْأَسْوَدُ فَإِذَا نَظَرَ إِلَى إِسْرَاعِي فِي الْأَجْوِبَةِ فِي الْحَلَالِ وَ الْحَرَامِ يُكْثِرُ التَّعَجُّبَ لِصِغَرِ سِنِّي ثُمَّ يَقُولُ لَا عَجَبَ لِأَنَّكَ وُلِدْتَ بِدُعَاءِ الْإِمَامِ ع.
And he said, ‘Abu Abdullah Bin Babuwayh said,
‘I convened a gathering and there were less than twenty years for me, perhaps Abu Ja’far Muhammad Bin Ali Al-Aswad would attend my gathering. When he saw my quickness in the answering regarding the Permissibles and the Prohibitions, he was frequently surprised due to the young-ness of my age. Then he said, ‘There is no surprise because you have been born due to the supplication of the Imam-ajfj’’.[85]
62- ك، إكمال الدين مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَتِّيلٍ قَالَ كَانَتِ امْرَأَةٌ يُقَالُ لَهَا زَيْنَبُ مِنْ أَهْلِ آبَهْ وَ كَانَتِ امْرَأَةَ مُحَمَّدِ بْنِ عِبْدِيلٍ الْآبِيِّ مَعَهَا ثَلَاثُ مِائَةِ دِينَارٍ فَصَارَتْ إِلَى عَمِّي جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَتِّيلٍ وَ قَالَتْ أُحِبُّ أَنْ أُسَلِّمَ هَذَا الْمَالَ مِنْ يَدِي إِلَى يَدِ أَبِي الْقَاسِمِ بْنِ رَوْحٍ
(The book) ‘Ikmal Al Deen’ – Muhammad Bin Ali Bin Mateel who said,
‘There was a woman called Zainab, from the people of Abah, and she was a wife of Muhammad Bin Ibdeel Al-Aby. There were three hundred Dinars with her. She came to my uncle Ja’far Bin Muhammad Bin Mateel and said, ‘I would love it if you could submit this money from my hands to the hand of Abu Al-Qasim Bin Rawh’.
قَالَ فَأَنْفَذَنِي مَعَهَا أُتَرْجِمُ عَنْهَا فَلَمَّا دَخَلْتُ عَلَى أَبِي الْقَاسِمِ رَحِمَهُ اللَّهُ أَقْبَلَ عَلَيْهَا بِلِسَانٍ فَصِيحٍ فَقَالَ لَهَا زَيْنَبُ چونا چويدا كوايد چون ايقنه- وَ مَعْنَاهُ كَيْفَ أَنْتِ وَ كَيْفَ مَكَثْتِ وَ مَا خَبَرُ صِبْيَانِكِ
He (the narrator) said, ‘He sent me with her to translate from her. When she entered to see Abu Al-Qasim, may Allah-azwj be Pleased with him, he turned to her with an eloquent tongue. He said to her (in Persian), ‘Zainab Chouna Chuweyda Kawaid Choun Ayqan?’ – and its meaning is, ‘How are you, and how is your stay, and what is the news of your children?’’
قَالَ فامتنعت [فَاسْتَغْنَتْ] مِنَ التَّرْجُمَةِ وَ سَلَّمَتِ الْمَالَ وَ رَجَعَتْ.
He (the narrator) said, ‘I was needless from the translating, and she submitted the money and returned’’.[86]
63- ك، إكمال الدين مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَتِّيلٍ قَالَ قَالَ عَمِّي جَعْفَرُ بْنُ مُحَمَّدِ بْنِ مَتِّيلٍ دَعَانِي أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عُثْمَانَ السَّمَّانُ الْمَعْرُوفُ بِالْعَمْرِيِّ وَ أَخْرَجَ إِلَيَّ ثُوَيْبَاتٍ مُعْلَمَةً وَ صُرَّةً فِيهَا دَرَاهِمُ
(The book) ‘Ikmal Al Deen’ – Muhammad Bin Ali Bin Mateel who said,
‘My uncle Ja’far Bin Muhammad Bin Mateel said, ‘Abu Ja’far Muhammad Bin Usman Al-Samman well-known as Al-Amry, called me and brought out marked clothes to be and a pouch wherein were Dirhams.
فَقَالَ لِي تَحْتَاجُ أَنْ تَصِيرَ بِنَفْسِكَ إِلَى وَاسِطٍ فِي هَذَا الْوَقْتِ وَ تَدْفَعَ مَا دَفَعْتُ إِلَيْكَ إِلَى أَوَّلِ رَجُلٍ يَلْقَاكَ عِنْدَ صُعُودِكَ مِنَ الْمَرْكَبِ إِلَى الشَّطِّ بِوَاسِطٍ
He said to me, ‘I need you to go yourself to Wasit in this time and hand over what I will hand over to you, to the first man you meet during your ascending from the boat to the river-bank at Wasit’.
قَالَ فَتَدَاخَلَنِي مِنْ ذَلِكَ غَمٌّ شَدِيدٌ وَ قُلْتُ مِثْلِي يُرْسَلُ فِي هَذَا الْأَمْرِ وَ يَحْمِلُ هَذَا الشَّيْءَ الْوَتْحَ
He (the narrator) said, ‘Severe sadness entered me due to that and I said, ‘The like of me to be a messenger regarding this matter and carry this insignificant thing?’
قَالَ فَخَرَجْتُ إِلَى وَاسِطٍ وَ صَعِدْتُ مِنَ الْمَرْكَبِ فَأَوَّلُ رَجُلٍ تَلَقَّانِي سَأَلْتُهُ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ قَطَاةٍ الصَّيْدَلَانِيِّ وَكِيلِ الْوَقْفِ بِوَاسِطٍ فَقَالَ أَنَا هُوَ مَنْ أَنْتَ فَقُلْتُ أَنَا جَعْفَرُ بْنُ مُحَمَّدِ بْنِ مَتِّيلٍ
He said, ‘I went out to Wasit and ascended from the boat. The first man who met me, I asked him about Al-Hassan Bin Muhammad Bin Qatah Al-Saydalani, representative of the time at Wasit. He said, ‘I am he! Who are you?’ I said, ‘I am Ja’far Bin Muhammad Bin Mateel’.
قَالَ فَعَرَفَنِي بِاسْمِي وَ سَلَّمَ عَلَيَّ وَ سَلَّمْتُ عَلَيْهِ وَ تَعَانَقْنَا فَقُلْتُ لَهُ أَبُو جَعْفَرٍ الْعَمْرِيُّ يَقْرَأُ عَلَيْكَ السَّلَامَ وَ دَفَعَ إِلَيَّ هَذِهِ الثُوَيْبَاتِ وَ هَذِهِ الصُّرَّةَ لِأُسَلِّمَهَا إِلَيْكَ
He said, ‘He knew me by my name and greeted unto me, and I greeted him, and we hugged. I said to him, ‘Ja’far Al-Amry conveys the greetings to you and hands these clothes to you and this pouch, to be submitted to you’.
فَقَالَ الْحَمْدُ لِلَّهِ فَإِنَّ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ الْعَامِرِيَّ قَدْ مَاتَ وَ خَرَجْتُ لِأُصْلِحَ كَفَنَهُ فَحَلَّ الثِّيَابَ فَإِذَا بِهَا مَا يَحْتَاجُ إِلَيْهِ مِنْ حِبَرَةٍ وَ ثِيَابٍ وَ كَافُورٍ وَ فِي الصُّرَّةِ كَرَى الْحَمَّالِينَ وَ الْحَفَّارِ
He said, ‘The Praise is for Allah-azwj. Muhammad Bin Abdullah Al-Amry has died, and I had gone out to sort out his shroud’. He loosened the clothes and there was in it what he was needy to, from Hibra (Yemen), and clothes, and camphor, and in the pouch was (money) to hire the carriers and the diggers.
قَالَ فَشَيَّعْنَا جَنَازَتَهُ وَ انْصَرَفْتُ.
He (the narrator) said, ‘We escorted his funeral and I left’’.[87]
64- ك، إكمال الدين أَخْبَرَنَا أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ يَحْيَى الْعَلَوِيُّ ابْنُ أَخِي طَاهِرٍ بِبَغْدَادَ طَرَفِ سُوقِ الْقُطْنِ فِي دَارِهِ قَالَ قَدِمَ أَبُو الْحَسَنِ عَلِيُّ بْنُ أَحْمَدَ بْنِ عَلِيٍّ الْعَقِيقِيُّ بِبَغْدَادَ فِي سَنَةِ ثَمَانٍ وَ تِسْعِينَ وَ مِائَتَيْنِ إِلَى عَلِيِّ بْنِ عِيسَى بْنِ الْجَرَّاحِ وَ هُوَ يَوْمَئِذٍ وَزِيرٌ فِي أَمْرِ ضَيْعَةٍ لَهُ فَسَأَلَهُ فَقَالَ لَهُ إِنَّ أَهْلَ بَيْتِكَ فِي هَذَا الْبَلَدِ كَثِيرٌ فَإِنْ ذَهَبْنَا نُعْطِي كُلَّمَا سَأَلُونَا طَالَ ذَلِكَ أَوْ كَمَا قَالَ
(The book) ‘Ikmal Al Deen’ – We were informed by Abu Muhammad Al-Hassan Bin Muhammad Bin Yahya Al Alawy, son of a brother of Tahir at Baghdad, by a side of the cotton market in his house. He said,
‘Abu Al-Hassan Ali Bin Ahmad Bin Ali Al-Aqeeqy arrived at Baghdad in the year two hundred and ninety-eight, to Ali Bin Isa Bin Al-Jarrah, and on that day he was a minister regarding the matters of estates. He asked him. He said to him, ‘There are a lot of people of your household in this city. If we were to go, we shall have to give everyone who asks us. That would be prolonged’ – or as he said.
فَقَالَ لَهُ الْعَقِيقِيُّ فَإِنِّي أَسْأَلُ مَنْ فِي يَدِهِ قَضَاءُ حَاجَتِي فَقَالَ لَهُ عَلِيُّ بْنُ عِيسَى مَنْ هُوَ هَذَا فَقَالَ اللَّهُ عَزَّ وَ جَلَّ وَ خَرَجَ مُغْضَباً
Al-Aqeeqy said to him, ‘I shall ask someone in whose hand is the fulfilment of my need’. He said to him, ‘Ali Bin Isa is the one who is this’. He said, ‘Allah-azwj is Mighty and Majestic!’ and he went out angrily.
قَالَ فَخَرَجْتُ وَ أَنَا أَقُولُ فِي اللَّهِ عَزَاءٌ مِنْ كُلِّ هَالِكٍ وَ دَرَكٌ مِنْ كُلِّ مُصِيبَةٍ
He (the narrator) said, ‘I went out and I was saying, ‘In Allah-azwj there is consolation from every destruction and coming across of everything wasted’.
قَالَ فَانْصَرَفْتُ فَجَاءَنِي الرَّسُولُ مِنْ عِنْدِ الْحُسَيْنِ بْنِ رَوْحٍ رَضِيَ اللَّهُ عَنْهُ وَ أَرْضَاهُ فَشَكَوْتُ إِلَيْهِ فَذَهَبَ مَنْ عِنْدِي فَأَبْلَغَهُ فَجَاءَنِي الرَّسُولُ بِمِائَةِ دِرْهَمٍ عَدَداً وَ وَزْناً وَ مِنْدِيلٍ وَ شَيْءٍ مِنْ حَنُوطٍ وَ أَكْفَانٍ وَ قَالَ لِي مَوْلَاكَ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ إِذَا أَهَمَّكَ أَمْرٌ أَوْ غَمٌّ فَامْسَحْ بِهَذَا الْمِنْدِيلِ وَجْهَكَ فَإِنَّهُ مِنْدِيلُ مَوْلَاكَ وَ خُذْ هَذِهِ الدَّرَاهِمَ وَ هَذَا الْحَنُوطَ وَ هَذِهِ الْأَكْفَانَ وَ سَتُقْضَى حَاجَتُكَ فِي لَيْلَتِكَ هَذِهِ-
He (the narrator) said, ‘I left. The messenger came to me from Al-Husayn Bin Rawh, may Allah-azwj be Pleased with him and Pleases him. I complained to him. He went from my presence and delivered it (complaint). The messenger came to me with one hundred Dirhams in number and weight, and a towel, and something from the embalmment, and shrouds, and he said to me, ‘Your Master-ajfj conveys the greetings to you and says to you: ‘When a matter worries or saddens you, then wipe your face with this towel, for it is a towel of your Master-ajfj, and take these Dirhams and this embalmment and these shrouds, and you shall be fulfilled of your need during this night of yours.
وَ إِذَا قَدِمْتَ إِلَى مِصْرَ مَاتَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ مِنْ قَبْلِكَ بِعَشَرَةِ أَيَّامٍ ثُمَّ مِتَّ بَعْدَهُ فَيَكُونُ هَذَا كَفَنَكَ وَ هَذَا حَنُوطَكَ وَ هَذَا جَهَازَكَ
And when you arrive to Egypt, Muhammad Bin Ismail shall die ten days before you, then you will die after him. So this would be your shroud, and this would be your embalmment, and this is your preparation’.
قَالَ فَأَخَذْتُ ذَلِكَ وَ حَفِظْتُهُ وَ انْصَرَفَ الرَّسُولُ فَإِذَا أَنَا بِالْمَشَاعِلِ عَلَى بَابِي وَ الْبَابُ يُدَقُّ فَقُلْتُ لِغُلَامِي خَيْرٍ يَا خَيْرُ انْظُرْ أَيُّ شَيْءٍ هُوَ ذَا فَقَالَ خَيْرٌ هَذَا غُلَامُ حُمَيْدِ بْنِ مُحَمَّدٍ الْكَاتِبِ ابْنِ عَمِّ الْوَزِيرِ
He (the narrator) said, ‘I took that and preserved it, and the messenger left. There I was with torches at my door and the door was being knocked upon. I said to my slave Khayr, ‘O Khayr! Look at which thing that is!’ Khays said, ‘This is a slave of Humeyd Bin Muhammad the scribe, son of an uncle of the minister’.
فَأَدْخَلَهُ إِلَيَّ فَقَالَ قَدْ طَلَبَكَ الْوَزِيرُ يَقُولُ لَكَ مَوْلَايَ حُمَيْدٌ ارْكَبْ إِلَيَّ
I let him enter to me. He said, ‘The minister is searching for you. My master Humeyd says to you, ‘Ride to me!’
قَالَ فَرَكِبْتُ وَ فُتِحَتِ الشَّوَارِعُ وَ الدُّرُوبُ وَ جِئْتُ إِلَى شَارِعِ الْوَزَّانِينَ فَإِذَا بِحُمَيْدٍ قَاعِدٌ يَنْتَظِرُنِي فَلَمَّا رَآنِي أَخَذَ بِيَدِي وَ رَكِبْنَا فَدَخَلْنَا عَلَى الْوَزِيرِ فَقَالَ لِيَ الْوَزِيرُ يَا شَيْخُ قَدْ قَضَى اللَّهُ حَاجَتَكَ وَ اعْتَذَرَ إِلَيَّ وَ دَفَعَ إِلَيَّ الْكُتُبَ مَخْتُومَةً مَكْتُوبَةً قَدْ فَرَغَ مِنْهَا
He said, ‘I rode and passed the streets and the paths, and I came to Al-Wazzaneen street, and there was Humeyd seated, awaiting me. When he saw me, he held my hamd and we rode. We entered to see the minister. The minister said to me, ‘O Sheykh! Allah-azwj has Fulfilled your need!’, and he apologised to me and handed over sealed letters to me he had been free from’.
قَالَ فَأَخَذْتُ ذَلِكَ وَ خَرَجْتُ
He (the narrator) said, ‘I took that and went out’.
قَالَ أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ مُحَمَّدٍ فَحَدَّثَنَا أَبُو الْحَسَنِ عَلِيُّ بْنُ أَحْمَدَ الْعَقِيقِيُّ بِنَصِيبِينَ بِهَذَا وَ قَالَ لِي مَا خَرَجَ هَذَا الْحَنُوطُ إِلَّا لِعَمَّتِي فُلَانَةَ وَ لَمْ يُسَمِّهَا وَ قَدْ بَغَيْتُهُ لِنَفْسِي وَ قَدْ قَالَ لِيَ الْحُسَيْنُ بْنُ رَوْحٍ رَضِيَ اللَّهُ عَنْهُ إِنِّي أَمْلِكُ الضَّيْعَةَ وَ قَدْ كَتَبَ لِي بِالَّذِي أَرَدْتُ
Abu Muhammad Al-Hassan Bin Muhammad said, ‘It is narrated to us by Abu Al-Hassan Ali Bin Ahmad Al-Aqeeqy at Nasibeyn with this, and he said, ‘This embalmment did not come out to me except for my so and so aunt’ – and he did not name her – ‘And I had sought it for myself. And Al-Husayn Bin Rawh, may Allah-azwj be Pleased with him, had said to me that I shall be owning the estate and he had written for me with that which I had wanted.
فَقُمْتُ إِلَيْهِ وَ قَبَّلْتُ رَأْسَهُ وَ عَيْنَيْهِ وَ قُلْتُ يَا سَيِّدِي أَرِنِي الْأَكْفَانَ وَ الْحَنُوطَ وَ الدَّرَاهِمَ فَأَخْرَجَ إِلَيَّ الْأَكْفَانَ فَإِذَا فِيهَا بُرْدٌ حِبَرَةٌ مُسَهَّمٌ مِنْ نَسْجِ الْيَمَنِ وَ ثَلَاثَةُ أَثْوَابٍ مَرْوِيٌّ وَ عِمَامَةٌ وَ إِذَا الْحَنُوطُ فِي خَرِيطَةٍ وَ أَخْرَجَ الدَّرَاهِمَ
I stood up to him and kissed his head and his eyes, and I said, ‘O my chief! Show me the shrouds, and the embalmment, and the Dirhams!’ He brought out the shrouds to me, and there was a Hibra cloak partly from a copy of Al-Yemen, and three clothes of Merv, and a turban, and there was the embalmment in a sheet, and he brought out the Dirhams.
فَعَدَدْتُهَا مِائَةَ دِرْهَمٍ فَقُلْتُ يَا سَيِّدِي هَبْ لِي مِنْهُمَا دِرْهَماً أَصُوغُهُ خَاتَماً قَالَ وَ كَيْفَ يَكُونُ ذَلِكَ خُذْ مِنْ عِنْدِي مَا شِئْتَ فَقُلْتُ أُرِيدُ مِنْ هَذِهِ وَ أَلْحَحْتُ عَلَيْهِ وَ قَبَّلْتُ رَأْسَهُ وَ عَيْنَيْهِ فَأَعْطَانِي دِرْهَماً فَشَدَدْتُهُ فِي مِنْدِيلِي وَ جَعَلْتُهُ فِي كُمِّي
I counted these as being one hundred Dirhams. I said, ‘O my chief! Gift one Dirham from these, to me, I can forge a ring (with it)’. He said, ‘And how can that be so? Take from me whatever you so desire to’. I said, ‘I want from this’ – and I insisted upon him and kissed his head and his eyes. He gave me one Dirham. I tied it in my towel and made it to be in my sleeve.
فَلَمَّا صِرْتُ إِلَى الْخَانِ فَتَحْتُ زِنْفِيلَجَةً مَعِي وَ جَعَلْتُ الْمِنْدِيلَ فِي الزِّنْفِيلَجَةِ وَ فِيهِ الدِّرْهَمُ مَشْدُودٌ وَ جَعَلْتُ كُتُبِي وَ دَفَاتِرِي فَوْقَهُ وَ أَقَمْتُ أَيَّاماً ثُمَّ جِئْتُ أَطْلُبُ الدِّرْهَمَ فَإِذَا الصُّرَّةُ مَصْرُورَةٌ بِحَالِهَا وَ لَا شَيْءَ فِيهَا
When I came to Al-Khan. I opened the basked which was with me. I made the towel to be in the basket, and in it was the Dirham, tied up, and I made my letter and my registers above it, and I stayed for days. Then I came to seek the Dirham, and there was a pouch opened, being in its state and there was nothing in it.
فَأَخَذَنِي شِبْهُ الْوَسْوَاسِ فَصِرْتُ إِلَى بَابِ الْعَقِيقِيِّ فَقُلْتُ لِغُلَامِهِ خَيْرٍ أُرِيدُ الدُّخُولَ إِلَى الشَّيْخِ فَأَدْخَلَنِي إِلَيْهِ فَقَالَ لِي مَا لَكَ فَقُلْتُ يَا سَيِّدِي الدِّرْهَمُ الَّذِي أَعْطَيْتَنِي مَا أَصَبْتُهُ فِي الصُّرَّةِ
Suspicion seized me, so I went to the door of Al-Aqeeqy. I said to his slave Khays, ‘I want the entry to see the Sheykh, so let me enter to see him!’ He said to me, ‘What is the matter with you?’ I said, ‘O my chief! The Dirham which you had given me, I cannot find it in the bag!’
فَدَعَا بِالزِّنْفِيلَجَةِ وَ أَخْرَجَ الدَّرَاهِمَ فَإِذَا هِيَ مِائَةُ دِرْهَمٍ عَدَداً وَ وَزْناً وَ لَمْ يَكُنْ مَعِي أَحَدٌ أَتَّهِمُهُ فَسَأَلْتُهُ فِي رَدِّهِ إِلَيَّ فَأَبَى ثُمَّ خَرَجَ إِلَى مِصْرَ وَ أَخَذَ الضَّيْعَةَ ثُمَّ مَاتَ قَبْلَهُ مُحَمَّدُ بْنُ إِسْمَاعِيلَ بِعَشَرَةِ أَيَّامٍ ثُمَّ تُوُفِّيَ رَحِمَهُ اللَّهُ وَ كُفِّنَ فِي الْأَكْفَانِ الَّتِي دُفِعَتْ إِلَيْهِ.
He called for the basked and brought out the Dirhams, and behold, these were one hundred Dirhams in number and weight, and there was no one with me I could accuse. I asked him to return it to me, but he refused. Then he went out to Egypt, and I took the estate. Then Muhammad Bin Ismail ten days before him, then he died, may Allah-azwj have Mercy on him, and a shroud among the shrouds which had been handed to him’’.[88]
65- ك، إكمال الدين الْعَطَّارُ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ شَاذَانَ بْنِ نُعَيْمٍ الشَّاذَانِيِّ قَالَ اجْتَمَعَتْ عِنْدِي خَمْسُمِائَةِ دِرْهَمٍ تَنْقُصُ عِشْرِينَ دِرْهَماً فَوَزَنْتُ مِنْ عِنْدِي عِشْرِينَ دِرْهَماً وَ دَفَعْتُهَا إِلَى أَبِي الْحُسَيْنِ الْأَسَدِيِّ رَضِيَ اللَّهُ عَنْهُ وَ لَمْ أُعَرِّفْهُ أَمْرَ الْعِشْرِينَ
(The book) ‘Ikmal Al Deen’ – Al Attar, from his father, from Muhammad Bin Shazan Bin Nueym Al Shazany who said,
‘Five hundred Dirhams less twenty Dirhams were collected in my possession. I weight twenty Dirhams from my possessions and handed it to Abu Al-Husayn Al-Asady, may Allah-azwj be Pleased with him, and I did not let him know the matter of the twenty.
فَوَرَدَ الْجَوَابُ قَدْ وَصَلَتِ الْخَمْسُ مِائَةِ دِرْهَمٍ الَّتِي لَكَ فِيهَا عِشْرُونَ دِرْهَماً
The answer arrived: ‘The five hundred Dirhams arrived, among these were twenty Dirhams of yours’.
قَالَ مُحَمَّدُ بْنُ شَاذَانَ وَ أَنْفَذْتُ بَعْدَ ذَلِكَ مَالًا وَ لَمْ أُفَسِّرْ لِمَنْ هُوَ فَوَرَدَ الْجَوَابُ وَصَلَ كَذَا وَ كَذَا مِنْهُ لِفُلَانٍ كَذَا وَ لِفُلَانٍ كَذَا.
Muhammad Bin Shazan said, ‘And I dispatched wealth after that and did not explain who it was for. The answer arrived: ‘And such and such has arrived from so and so, and such and such for so and so’’.[89]
قَالَ وَ قَالَ أَبُو الْعَبَّاسِ الْكُوفِيُ حَمَلَ رَجُلٌ مَالًا لِيُوصِلَهُ وَ أَحَبَّ أَنْ يَقِفَ عَلَى الدَّلَالَةِ فَوَقَّعَ ع إِنِ اسْتَرْشَدْتَ أُرْشِدْتَ وَ إِنْ طَلَبْتَ وَجَدْتَ يَقُولُ لَكَ مَوْلَاكَ احْمِلْ مَا مَعَكَ
He said, ‘And Abu Al Abbas Al Kufi said,
‘A man carried wealth to deliver it and I loved to pause upon the evidence. He-ajfj wrote: ‘If you seek rightful guidance, you will be rightfully guided, and if you see, you will find. Your Master-ajfj is saying to you: ‘Carry what is with you!’
قَالَ الرَّجُلُ فَأَخْرَجْتُ مِمَّا مَعِي سِتَّةَ دَنَانِيرَ بِلَا وَزْنٍ وَ حَمَلْتُ الْبَاقِيَ فَخَرَجَ فِي التَّوْقِيعِ يَا فُلَانُ رُدَّ السِّتَّةَ الَّتِي أَخْرَجْتَهَا بِلَا وَزْنٍ وَزْنُهَا سِتَّةُ دَنَانِيرَ وَ خَمْسَةُ دَوَانِيقَ وَ حَبَّةٌ وَ نِصْفٌ
The man said, ‘I extracted six Dinars from what was with me, without weighing, and I carried the rest. It emerged in the letter: ‘O so and so! Return the six which you had extracted them without weighing. Their weight was six Dinars and five Dawaniqs and a Seed and a half!’
قَالَ الرَّجُلُ فَوَزَنْتُ الدَّنَانِيرَ فَإِذَا بِهَا كَمَا قَالَ ع.
The man said, ‘I weight the Dinars, and behold, these were just as he-ajfj had said’’.[90]
66- ك، إكمال الدين أَحْمَدُ بْنُ هَارُونَ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنْ إِسْحَاقَ بْنِ حَامِدٍ الْكَاتِبِ قَالَ كَانَ بِقُمَّ رَجُلٌ بَزَّازٌ مُؤْمِنٌ وَ لَهُ شَرِيكٌ مُرْجِئٌ فَوَقَعَ بَيْنَهُمَا ثَوْبٌ نَفِيسٌ فَقَالَ الْمُؤْمِنُ يَصْلُحُ هَذَا الثَّوْبُ لِمَوْلَايَ فَقَالَ شَرِيكُهُ لَسْتُ أَعْرِفُ مَوْلَاكَ وَ لَكِنْ افْعَلْ بِالثَّوْبِ مَا تُحِبُّ
(The book) ‘Ikmal Al Deen’ – Ahmad Bin Haroun, from Muhammad Al Himeyri, from his father, from Is’haq Bin Hamid the scribe who said,
‘The was a man at Qum who as a cloth merchant, a Momin, and there was a partner of his who was a Murjiite. And expensive garment fell between them. The Momin said, ‘This cloth is correct for my Master-ajfj!’ His partner said, ‘I don’t know your Master-ajfj, but I shall do with the cloth what you like’.
فَلَمَّا وَصَلَ الثَّوْبُ شَقَّهُ ع بِنِصْفَيْنِ طُولًا فَأَخَذَ نِصْفَهُ وَ رَدَّ النِّصْفَ وَ قَالَ لَا حَاجَةَ لِي فِي مَالِ الْمُرْجِئِ.
When the garment arrived, he-ajfj tore it into two pieces in length. He-ajfj took half of it and returned the (other) half and said: ‘There is no need for me regarding the wealth of a Murjiite!’’[91]
67- ك، إكمال الدين عَمَّارُ بْنُ الْحُسَيْنِ بْنِ إِسْحَاقَ الْأُشْرُوسِيُّ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا أَبُو الْعَبَّاسِ أَحْمَدُ بْنُ الْخَضِرِ بْنِ أَبِي صَالِحٍ الْجَحْدَرِيُ أَنَّهُ خَرَجَ إِلَيْهِ مِنْ صَاحِبِ الزَّمَانِ ع بَعْدَ أَنْ كَانَ أُغْرِيَ بِالْفَحْصِ وَ الطَّلَبِ وَ سَارَ عَنْ وَطَنِهِ لِيَتَبَيَّنَ لَهُ مَا يَعْمَلُ عَلَيْهِ فَكَانَ نُسْخَةُ التَّوْقِيعِ مَنْ بَحَثَ فَقَدْ طَلَبَ وَ مَنْ طَلَبَ فَقَدْ دَلَّ وَ مَنْ دَلَّ فَقَدْ أَشَاطَ وَ مَنْ أَشَاطَ فَقَدْ أَشْرَكَ
(The book) ‘Ikmal Al Deen’ – Ammar Bin Al-Husayn Bin Is’haq Al Ashrousy, may Allah-azwj be Pleased with him, said, ‘It is narrated to us by Al Abbas Ahmad Bin Al Khazr Bin Abu Sali Al Jahdary,
‘There emerged (a letter) to him from Master-ajfj of the Time after he was tempted with examining and seeking (the Imam-ajfj) and travelled from his homeland for it to be explained to him what he should be working upon. A copy of the letter was: ‘One who researches, so he has sought, and one who seeks, so he has pointed, and one who points, so he has deviated, and one who deviates, so he has committed Shirk’.
قَالَ فَكَفَّ عَنِ الطَّلَبِ وَ رَجَعَ.
He said, ‘He refrained from the searching, and returned’’.[92]
68- ك، إكمال الدين مُحَمَّدُ بْنُ عَلِيِّ بْنِ أَحْمَدَ بْنِ رَوْحِ بْنِ عَبْدِ اللَّهِ بْنِ مَنْصُورِ بْنِ يُونُسَ بْنِ رَوْحٍ صَاحِبُ مَوْلَانَا صَاحِبِ الزَّمَانِ ع قَالَ سَمِعْتُ مُحَمَّدَ بْنَ الْحَسَنِ الصَّيْرَفِيَّ الْمُقِيمَ بِأَرْضِ بَلْخٍ يَقُولُ أَرَدْتُ الْخُرُوجَ إِلَى الْحَجِّ وَ كَانَ مَعِي مَالٌ بَعْضُهُ ذَهَبٌ وَ بَعْضُهُ فِضَّةٌ
(The book) ‘Ikmal Al Deen’ –
Muhammad Bin Ali Bin Ahmad Bin Rawh Bin Abdullah Bin Mansour Bin Yunus Bin Rawh, a companion of our Master-ajfj, Master-ajfj of the Time. He said, ‘I heard Muhammad Bin Al-Hassan Al-Sayrafi, the one staying at the land of Balkh, saying, ‘I intended the going out to the Hajj, and there was wealth with me, some of it gold, and some of it silver.
فَجَعَلْتُ مَا كَانَ مَعِي مِنْ ذَهَبٍ سَبَائِكَ وَ مَا كَانَ مِنْ فِضَّةٍ نُقَراً وَ قَدْ كَانَ قَدْ دُفِعَ ذَلِكَ الْمَالُ إِلَيَّ لِأُسَلِّمَهُ إِلَى الشَّيْخِ أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ قَدَّسَ اللَّهُ رُوحَهُ
I made whatever was with me of the gold, into ingots, and whatever was with me of the silver, into sheets, and that wealth had been handed to me to be submitted to the Sheykh Abu Al-Qasim Al-Husayn Bin Rawh, may Allah-azwj Sanctify his soul’.
قَالَ فَلَمَّا نَزَلْتُ سَرَخْسَ ضَرَبْتُ خَيْمَتِي عَلَى مَوْضِعٍ فِيهِ رَمْلٌ وَ جَعَلْتُ أُمَيِّزُ تِلْكَ السَّبَائِكَ وَ النُّقَرَ فَسَقَطَتْ سَبِيكَةٌ مِنْ تِلْكَ السَّبَائِكِ مِنِّي وَ غَاضَتْ فِي الرَّمْلِ وَ أَنَا لَا أَعْلَمُ
He (the narrator) said, ‘When I descended at Sarakhsa, I struck my tent at a place wherein was sand and went on to distinguish those ingots and the sheets. An ingot from those ingots fell from me and immersed in the sand, and I did not know’.
قَالَ فَلَمَّا دَخَلْتُ هَمَذَانَ مَيَّزْتُ تِلْكَ السَّبَائِكِ وَ النُّقَرَ مَرَّةً أُخْرَى اهْتِمَاماً مِنِّي بِحِفْظِهَا فَفَقَدْتُ مِنْهَا سَبِيكَةً وَزْنُهَا مِائَةُ مِثْقَالٍ وَ ثَلَاثَةُ مَثَاقِيلَ أَوْ قَالَ ثَلَاثَةٌ وَ تِسْعُونَ مِثْقَالًا
He (the narrator) said, ‘When I entered Hamdan, I distinguished the ingots and the sheets once again, as a care from me with its preservation. I missed an ingot from it, its weight was of one hundred and three Misqals’ – or he said, ‘Ninety-three Misqals’’.
قَالَ فَسَبَكْتُ مَكَانَهَا مِنْ مَالِي بِوَزْنِهَا سَبِيكَةً وَ جَعَلْتُهَا بَيْنَ السَّبَائِكِ فَلَمَّا وَرَدْتُ مَدِينَةَ السَّلَامِ قَصَدْتُ الشَّيْخَ أَبَا الْقَاسِمِ الْحُسَيْنَ بْنَ رَوْحٍ قَدَّسَ اللَّهُ رُوحَهُ وَ سَلَّمْتُ إِلَيْهِ مَا كَانَ مَعِي مِنَ السَّبَائِكِ وَ النُّقَرِ فَمَدَّ يَدَهُ مِنْ بَيْنِ السَّبَائِكِ إِلَى السَّبِيكَةِ الَّتِي كُنْتُ سَبَكْتُهَا مِنْ مَالِي بَدَلًا مِمَّا ضَاعَ مِنِّي
He (the narrator) said, ‘I made an ingot from my own wealth with the weight of that ingot in its place between the ingots. When I arrive to the city of peace (Al-Kufa) I aimed for the Sheykh Abu Al-Qasim Al-Husayn Bin Rawh, may Allah-azwj Sanctify his soul, and I submitted to him whatever was with me, from the ingots and the sheets. He extended his hand from between the ingots to the very ingot which I had made from my own wealth to replace from what had been wasted from me.
فَرَمَى بِهَا إِلَيَّ وَ قَالَ لِي لَيْسَتْ هَذِهِ السَّبِيكَةُ لَنَا سَبِيكَتُنَا ضَيَّعْتَهَا بِسَرَخْسَ حَيْثُ ضَرَبْتَ خَيْمَتَكَ فِي الرَّمْلِ فَارْجِعْ إِلَى مَكَانِكَ وَ انْزِلْ حَيْثُ نَزَلْتَ وَ اطْلُبِ السَّبِيكَةَ هُنَاكَ تَحْتَ الرَّمْلِ فَإِنَّكَ سَتَجِدُهَا وَ تَعُودُ إِلَى هَاهُنَا فَلَا تَرَانِي
He threw it towards me and said to me, ‘This ingot isn’t for us. Our ingot was wasted at Sarakhs where you had struck your tent in the sand. So return to you place and descend where you had descended, and search for the ingot over there beneath the sand, for you will be finding it, and return here, but you will not see me’’.
قَالَ فَرَجَعْتُ إِلَى سَرَخْسَ وَ نَزَلْتُ حَيْثُ كُنْتُ نَزَلْتُ وَ وَجَدْتُ السَّبِيكَةَ وَ انْصَرَفْتُ إِلَى بَلَدِي فَلَمَّا كَانَ بَعْدَ ذَلِكَ حَجَجْتُ وَ مَعِيَ السَّبِيكَةُ فَدَخَلْتُ مَدِينَةَ السَّلَامِ وَ قَدْ كَانَ الشَّيْخُ أَبُو الْقَاسِمِ بْنُ رَوْحٍ رَضِيَ اللَّهُ عَنْهُ مَضَى وَ لَقِيتُ أَبَا الْحَسَنِ السَّمُرِيَّ رَضِيَ اللَّهُ عَنْهُ فَسَلَّمْتُ إِلَيْهِ السَّبِيكَةَ.
He (the narrator) said, ‘I returned to Sarakhs and descended where I had descended and found the ingot, and I left to go to my city. When it was after that, I performed Hajj and the ingot was with me. I entered the city of peace (Al-Kufa), and the Sheykh Abu Al-Qasim Bin Rawh, may Allah-azwj be Pleased with him had passed away, and I met Abu Al-Hassan Al-Samury, may Allah-azwj be Pleased with him. I submitted the ingot to him’’.[93]
69- ك، إكمال الدين حَدَّثَنَا الْحُسَيْنُ بْنُ عَلِيِّ بْنِ مُحَمَّدٍ الْقُمِّيُّ الْمَعْرُوفُ بِأَبِي عَلِيٍّ الْبَغْدَادِيِّ قَالَ كُنْتُ بِبُخَارَا فَدَفَعَ إِلَيَّ الْمَعْرُوفُ بِابْنِ جَاوَشِيرَ عَشَرَةَ سَبَائِكَ ذَهَباً وَ أَمَرَنِي أَنْ أُسَلِّمَهَا بِمَدِينَةِ السَّلَامِ إِلَى الشَّيْخِ أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ قَدَّسَ اللَّهُ رُوحَهُ فَحَمَلْتُهَا مَعِي فَلَمَّا بَلَغْتُ آمُويَهْ ضَاعَتْ مِنِّي سَبِيكَةٌ مِنْ تِلْكَ السَّبَائِكِ وَ لَمْ أَعْلَمْ بِذَلِكَ حَتَّى دَخَلْتُ مَدِينَةَ السَّلَامِ
(The book) ‘Ikmal Al Deen’ – It is narrated to us by Al-Husayn Bin Ali Bin Muhammad Al Qummy, well-known as Abu Ali Al Baghdady who said,
‘I was at Bukhara. The one well-known as Ibn Jawashir handed ten ingots of gold to me and instructed me to submit these at the city of peace (Al-Kufa) to the Sheykh Abu Al-Qasim Al-Husayn Bin Rawh, may Allah-azwj Sanctify his soul. I carried these with me. When I reached (the river) Amuwiya, an ingot from the ingot was lost from me, and I did not know of that until I entered the city of peace (Al-Kufa).
فَأَخْرَجْتُ السَّبَائِكَ لِأُسَلِّمَهَا فَوَجَدْتُهَا نَاقِصَةً وَاحِدَةٌ مِنْهَا فَاشْتَرَيْتُ سَبِيكَةً مَكَانَهَا بِوَزْنِهَا وَ أَضَفْتُهَا إِلَى التِّسْعِ سَبَائِكَ ثُمَّ دَخَلْتُ عَلَى الشَّيْخِ أَبِي الْقَاسِمِ الرَّوْحِيِّ قَدَّسَ اللَّهُ رُوحَهُ وَ وَضَعْتُ السَّبَائِكَ بَيْنَ يَدَيْهِ
I brought out those ingots in order to submit them and I found them to be deficient by one of these. I bought an ingot in its place, being with its weight, and replaced it to the nine ingots. Then I entered to see the Sheykh Abu Al-Qasim Al-Raqhy, may Allah-azwj Sanctify his soul, and placed the ingots in front of him.
فَقَالَ لِي خُذْ لَكَ تِلْكَ السَّبِيكَةَ الَّتِي اشْتَرَيْتَهَا وَ أَشَارَ إِلَيْهَا بِيَدِهِ فَإِنَّ السَّبِيكَةَ الَّتِي ضَيَّعْتَهَا قَدْ وَصَلَتْ إِلَيْنَا وَ هُوَ ذَا هِيَ ثُمَّ أَخْرَجَ إِلَيَّ تِلْكَ السَّبِيكَةَ الَّتِي كَانَتْ ضَاعَتْ مِنِّي بِآمُويَهْ فَنَظَرْتُ إِلَيْهَا وَ عَرَفْتُهَا.
He said to me, ‘Take back the ingot which you had bought’ – and he indicated by his hand – ‘for the ingot which you have lose has already arrived to us, and here it is!’ Then he brought out to me that very ingot which had been lost from me at Amuwiya. I looked at it and recognised it’’.[94]
وَ قَالَ الْحُسَيْنُ بْنُ عَلِيِّ بْنِ مُحَمَّدٍ الْمَعْرُوفُ بِأَبِي عَلِيٍّ الْبَغْدَادِيِ وَ رَأَيْتُ تِلْكَ السَّنَةَ بِمَدِينَةِ السَّلَامِ امْرَأَةً تَسْأَلُنِي عَنْ وَكِيلِ مَوْلَانَا ع مَنْ هُوَ فَأَخْبَرَهَا بَعْضُ الْقُمِّيِّينَ أَنَّهُ أَبُو الْقَاسِمِ الْحُسَيْنُ بْنُ رَوْحٍ وَ أَشَارَ لَهَا إِلَيَّ فَدَخَلَتْ عَلَيْهِ وَ أَنَا عِنْدَهُ فَقَالَتْ لَهُ أَيُّهَا الشَّيْخُ أَيُّ شَيْءٍ مَعِي فَقَالَ مَا مَعَكِ فَأَلْقِيهِ فِي دِجْلَةَ ثُمَّ ائْتِينِي حَتَّى أُخْبِرَكِ
And Al-Husayn Bin Ali Bin Muhammad, well known as Abu Ali Al Baghdadi, said,
‘And I saw a woman in that year at the city of peace (Al-Kufa). She asked me about the representative of our Master-ajfj, ‘Who is he?’ One of the people of Qum had informed her that it was Abu Al-Qasim Al-Husayn Bin Rawh and he had indicated her to me. She entered to see him, and I was with him. She said to him, ‘O you Sheykh! Which this is with me?’ He said, ‘Whatever is with you, chuck it in the (rive) Tirgis, then come to me, I shall inform you’’.
قَالَ فَذَهَبَتِ الْمَرْأَةُ وَ حَمَلَتْ مَا كَانَ مَعَهَا فَأَلْقَتْهُ فِي دِجْلَةَ ثُمَّ رَجَعَتْ وَ دَخَلَتْ إِلَى أَبِي الْقَاسِمِ الرَّوْحِيِّ قَدَّسَ اللَّهُ رُوحَهُ فَقَالَ أَبُو الْقَاسِمِ رَضِيَ اللَّهُ عَنْهُ لِمَمْلُوكَةٍ لَهُ أَخْرِجِي إِلَيَّ الْحُقَّةَ
He (the narrator) said, ‘The woman went and carried whatever was with her and chucked it in the (river) Tigris, then returned and entered to see Abu Al-Qasim Al Rawh, may Allah-azwj Sanctify his soul. Abu Al-Qasim, may Allah-azwj be Pleased with him, said to a slave girl of his, ‘Bring out the container to me!’
فَقَالَتْ لِلْمَرْأَةِ هَذِهِ الْحُقَّةُ الَّتِي كَانَتْ مَعَكِ وَ رَمَيْتِ بِهَا فِي دِجْلَةَ أُخْبِرُكِ بِمَا فِيهَا أَوْ تُخْبِرِينِي فَقَالَتْ لَهُ بَلْ أَخْبِرْنِي فَقَالَ فِي هَذِهِ الْحُقَّةِ زَوْجُ سِوَارِ ذَهَبٍ وَ حَلْقَةٌ كَبِيرَةٌ فِيهَا جَوْهَرٌ وَ حَلْقَتَانِ صَغِيرَتَانِ فِيهِمَا جَوْهَرٌ وَ خَاتَمَانِ أَحَدُهُمَا فَيْرُوزَجٌ وَ الْآخَرُ عَقِيقٌ
She said to the woman, ‘This is the container which was with you, and you had thrown with into (river) Tigris. Shall I inform you with what is in it, or will you inform?’ She said to him, ‘But, you inform me’. He said, ‘In this container are a pair of gold nuggets and a large ring wherein are jewels, and two small rings wherein are jewels, and two rings, one of these is turquoise and the other, agate’.
وَ كَانَ الْأَمْرُ كَمَا ذَكَرَ لَمْ يُغَادِرْ مِنْهُ شَيْئاً ثُمَّ فَتَحَ الْحُقَّةَ فَعَرَضَ عَلَيَّ مَا فِيهَا وَ نَظَرَتِ الْمَرْأَةُ إِلَيْهِ فَقَالَتْ هَذَا الَّذِي حَمَلْتُهُ بِعَيْنِهِ وَ رَمَيْتُ بِهِ فِي دِجْلَةَ فَغُشِيَ عَلَيَّ وَ عَلَى الْمَرْأَةِ فَرَحاً بِمَا شَاهَدْنَا مِنْ صِدْقِ الدَّلَالَةِ
And the matter was just as he had mentioned. He did not miss out anything from it. Then he opened the container and displayed whatever was in it to me, and the woman looked at it. She said, ‘This is exactly what I had carried and thrown in in the (river) Tigris’. There was overwhelming happiness upon me and upon the woman due to what we had witnessed from the truthfulness of the evidence.
ثُمَّ قَالَ الْحُسَيْنُ لِي مِنْ بَعْدِ مَا حَدَّثَنِي بِهَذَا الْحَدِيثِ أَشْهَدُ بِاللَّهِ تَعَالَى أَنَّ هَذَا الْحَدِيثَ كَمَا ذَكَرْتُهُ لَمْ أَزِدْ فِيهِ وَ لَمْ أَنْقُصْ مِنْهُ وَ حَلَفَ بِالْأَئِمَّةِ الِاثْنَيْ عَشَرَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ لَقَدْ صَدَقَ فِيمَا حَدَّثَ بِهِ مَا زَادَ فِيهِ وَ لَا نَقَصَ مِنْهُ.
Then Al-Husayn said to me from after what he had narrated to me with this Hadeeth, ‘I keep Allah-azwj as Witness that this Hadeeth is just as I have mentioned it. I did not make any addition in it and did not reduce from it!’ And he swore by the twelve Imams-asws, may the Salawaat of Allah-azwj upon them that he was truthful in what he had narrated with, neither increasing in it nor reducing from it’’.[95]
70- ك، إكمال الدين مُحَمَّدُ بْنُ عِيسَى بْنِ أَحْمَدَ الزَّرْجِيُّ قَالَ رَأَيْتُ بِسُرَّمَنْرَأَى رَجُلًا شَابّاً فِي الْمَسْجِدِ الْمَعْرُوفِ بِمَسْجِدِ زُبَيْدَةَ وَ ذَكَرَ أَنَّهُ هَاشِمِيٌّ مِنْ وُلْدِ مُوسَى بْنِ عِيسَى فَلَمَّا كَلَّمَنِي صَاحَ بِجَارِيَةٍ وَ قَالَ يَا غَزَالُ أَوْ يَا زُلَالُ
(The book) ‘Ikmal Al Deen’ – Muhammad Bin Isa Bin Ahmad Al Zarjy who said,
‘I saw a young man at Surmanray in the Masjid well known as Masjid Zubeyda, and he mentioned that he was a Hashemite from the sons of Musa Bin Isa. When he spoke to me, he shouted at a maid and said, ‘O Gazal!’ (or, said ‘O Zulal!’)
فَإِذَا أَنَا بِجَارِيَةٍ مُسِنَّةٍ فَقَالَ لَهَا يَا جَارِيَةُ حَدِّثْيِ مَوْلَاكِ بِحَدِيثِ الْمِيلِ وَ الْمَوْلُودِ فَقَالَتْ كَانَ لَنَا طِفْلٌ وَجِعٌ فَقَالَتْ لِي مَوْلَاتِي ادْخُلِي إِلَى دَارِ الْحَسَنِ بْنِ عَلِيٍّ ع فَقُولِي لِحَكِيمَةَ تُعْطِينَا شَيْئاً نَسْتَشْفِي بِهِ مَوْلُودَنَا
There came an old maid. He said to her, ‘O maid! Narrate to your master with the Hadeeth of the needle and the new-born’. She said, ‘There was a child for us in pain. My mistress said to me, ‘Enter to the house of Al-Hassan-asws Bin Ali-asws and tell Hakeema-as to give us something we can heal our new-born with it’.
فَدَخَلْتُ عَلَيْهَا وَ سَأَلْتُهَا ذَلِكَ فَقَالَتْ حَكِيمَةُ ائْتُونِي بِالْمِيلِ الَّذِي كُحِلَ بِهِ الْمَوْلُودُ الَّذِي وُلِدَ الْبَارِحَةَ يَعْنِي ابْنَ الْحَسَنِ بْنِ عَلِيٍّ ع
I entered to see her and asked her of that. Hakeema-as said, ‘Come to me with the needle which the new-born was applied with Kohl, the one who was born yesterday’ – meaning the son-ajfj Al-Hassan-asws Bin Ali-asws.
فَأُتِيَتْ بِالْمِيلِ فَدَفَعَتْهُ إِلَيَّ وَ حَمَلْتُهُ إِلَى مَوْلَاتِي فَكَحَلَتِ الْمَوْلُودَ فَعُوفِيَ وَ بَقِيَ عِنْدَنَا وَ كُنَّا نَسْتَشْفِي بِهِ ثُمَّ فَقَدْنَاهُ.
I brought the needle. She handed it to me, and I carried it to my mistress. She applied kohl to the new-born, and he was healthy and remained with us, and we used to heal by it, then we lost it’’.[96]
باب 16 أحوال السفراء الذين كانوا في زمان الغيبة الصغرى وسائط بين الشيعة و بين القائم ع
CHAPTER 16 – SITUATIONS OF THE AMBASSADORS, THOSE WHO WERE IN THE TIME OF THE SMALLER OCCULTATION, BETWEEN THE SHIAS AND AL-QAIM-ajfj
1- غط، الغيبة للشيخ الطوسي قَدْ رُوِيَ فِي بَعْضِ الْأَخْبَارِ أَنَّهُمْ قَالُوا خُدَّامُنَا وَ قُوَّامُنَا شِرَارُ خَلْقِ اللَّهِ وَ هَذَا لَيْسَ عَلَى عُمُومِهِ وَ إِنَّمَا قَالُوا لِأَنَّ فِيهِمْ مَنْ غَيَّرَ وَ بَدَلَ وَ خَانَ عَلَى مَا سَنَذْكُرُهُ.
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi –
‘It has been reported in one of the reports, they-asws said, ‘Our-asws servants and our-asws custodians are the evil creatures of Allah-azwj’, and this isn’t based upon its generality, and rather they-asws said so because among them were ones who changed, and replaced, and betrayed, based upon what we will be mentioning’’.[97]
وَ قَدْ رَوَى مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيُّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ صَالِحٍ الْهَمْدَانِيِّ قَالَ كَتَبْتُ إِلَى صَاحِبِ الزَّمَانِ ع أَنَّ أَهْلَ بَيْتِي يُؤْذُونِي وَ يُقَرِّعُونِّي بِالْحَدِيثِ الَّذِي رُوِيَ عَنْ آبَائِكَ ع أَنَّهُمْ قَالُوا خُدَّامُنَا وَ قُوَّامُنَا شِرَارُ خَلْقِ اللَّهِ
And it has been reported by Muhammad Bin Abdullah Bin Ja’far Al-Himeyri, from his father, from Muhammad Bin Salih Al Hamdany who said,
‘I wrote to Master-ajfj of the Time, ‘My family members are hurting me, and they are knocking me with the Hadeeth which has been reported from your-ajfj forefathers-asws they-asws said: ‘Our-asws servants and our-asws custodians are evil creatures of Allah-azwj!’
فَكَتَبَ ع وَيْحَكُمْ مَا تَقْرَءُونَ مَا قَالَ اللَّهُ تَعَالَى وَ جَعَلْنا بَيْنَهُمْ وَ بَيْنَ الْقُرَى الَّتِي بارَكْنا فِيها قُرىً ظاهِرَةً فَنَحْنُ وَ اللَّهِ الْقُرَى الَّتِي بَارَكَ اللَّهُ فِيهَا وَ أَنْتُمُ الْقُرَى الظَّاهِرَةُ.
He-ajfj wrote: ‘Woe be to you all! Are you not reading what Allah-azwj the Exalted Said: And We Made between them and the towns which We had Blessed therein, apparent towns, [34:18]. By Allah-azwj! We-asws are the town which Allah-azwj has Blessed in, and you (Shias) are the apparent towns’’.[98]
ثم قال قال عبد الله بن جعفر و حدثني بهذا الحديث علي بن محمد الكليني عن محمد بن صالح عن صاحب الزمان ع
Note: Then he said, ‘Abdullah Bin Ja’far said, ‘And this Hadeeth has been narrated to me by Ali Bin Muhammad Al-Kulany, from Muhammad Bin Salih, from Master-ajfj of the Time.
أقول ثم ذكر الشيخ بعض أصحاب الأئمة صلوات الله عليهم الممدوحين ثم قال فأما السفراء الممدوحون في زمان الغيبة فأولهم من نصبه أبو الحسن علي بن محمد العسكري و أبو محمد الحسن بن علي بن محمد ابنه ع و هو الشيخ الموثوق به أبو عمرو عثمان بن سعيد العمري و كان أسديا و إنما سمي العمري لما رواه أبو نصر هبة الله بن محمد بن أحمد الكاتب بن بنت أبي جعفر العمري رحمه الله
I (Majlisi) am saying, ‘Then the Sheikh mentioned some of the companions of the Imams-asws, the praised ones. Then he said, ‘Then he said, ‘As for the ambassadors, the praised ones during the time of the occultation, the first of them is one who was nominated by Abu Al-Hassan Ali Bin Muhammad Al-Askari-asws, and Abu Muhammad Al-Hassan Bin Ali Bin Muhammad-asws, his-asws son-asws, and he is the Sheikh trusted with, Abu Amro Usman Bin Saeed Al-Amry, and he was from the clan of Asad, and rather he has been named as ‘Al-Amry’ due to what is reported by Nasr Hibtullah Bin Muhammad Bin Ahmad Al-Katib Bin Bint Abu Ja’far Al-Amry, may Allah-azwj be Pleased with him.
قال أبو نصر كان أسديا ينسب إلى جده فقيل العمري و قد قال قوم من الشيعة إن أبا محمد الحسن بن علي قال لا يجمع على امرئ ابن عثمان و أبو عمرو و أمر بكسر كنيته فقيل العمري.
Abu Nasr said, ‘He was from the clan of Asad by an attribution to his grandfather. He was called ‘Al-Amry’, and a group from the Shias have said that Abu Muhammad Al-Hassan Bin Ali-asws said: ‘Ibn Amry and Abu Amro will not gather upon my-asws affairs, and he-asws instructed with breaking his teknonym, so he was called ‘Al-Amry’.
و يقال له العسكري أيضا لأنه كان من عسكر سرمنرأى و يقال له السمان لأنه كان يتجر في السمن تغطية على الأمر. و كان الشيعة إذا حملوا إلى أبي محمد ع ما يجب عليهم حمله من الأموال أنفذوا إلى أبي عمرو فيجعله في جراب السمن و زقاقه و يحمله إلى أبي محمد ع تقية و خوفا.
And he is called ‘Al-Askari’ as well because he was from Askar, Surmanray, and he is called ‘Al-Saman’ (the butter trader) because he was trading in butter, to cover up upon the matter. And the Shias were such that whenever they carried to Abu Muhammad-asws whatever wealth had been obligated upon them to carry, they would dispatch it to Abu Amro. He would make it to be in a bag of butter, and in the alleyways, and carry it to Abu Muhammad-asws out of Taqiyya (dissimulation) and fear’.
فَأَخْبَرَنِي جَمَاعَةٌ عَنْ أَبِي مُحَمَّدٍ هَارُونَ بْنِ مُوسَى عَنْ أَبِي عَلِيٍّ مُحَمَّدِ بْنِ هَمَّامٍ الْإِسْكَافِيِّ قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ جَعْفَرٍ الْحِمْيَرِيُّ قَالَ حَدَّثَنَا أَحْمَدُ بْنُ إِسْحَاقَ بْنِ سَعْدٍ الْقُمِّيُّ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِ فِي يَوْمٍ مِنَ الْأَيَّامِ فَقُلْتُ يَا سَيِّدِي أَنَا أَغِيبُ وَ أَشْهَدُ وَ لَا يَتَهَيَّأُ لِيَ الْوُصُولُ إِلَيْكَ إِذَا شَهِدْتُ فِي كُلِّ وَقْتٍ فَقَوْلَ مَنْ نَقْبَلُ وَ أَمْرَ مَنْ نَمْتَثِلُ
A group informed me, from Abu Muhammad Haroun Bin Musa, from Abu Ali Muhammad Bin Hammam Al Iskafy who said, ‘It is narrated to us by Abdullah Bin Ja’far Al-Himeyri who said, ‘It is narrated to us by Ahmad Bin Is’haq Bin Sa’ad Al Qummi who said,
‘I entered to see Abu Al-Hassan Ali-asws Bin Muhammad-asws, may the Salawaat of Allah-azwj be upon him-asws, during a day from the days. I said, ‘O my Master-asws! I tend to be absent and present, and it is not possible for me to arrive to you-asws and be present at all times. So whose word should we accept, and whose orders should we comply with?’
فَقَالَ لِي صَلَوَاتُ اللَّهِ عَلَيْهِ هَذَا أَبُو عَمْرٍو الثِّقَةُ الْأَمِينُ مَا قَالَهُ لَكُمْ فَعَنِّي يَقُولُهُ وَ مَا أَدَّاهُ إِلَيْكُمْ فَعَنِّي يُؤَدِّيهِ
He-asws, may the Salawaat of Allah-azwj be upon him-asws, said to me: ‘This Abu Amro is the reliable, the trusted. Whatever he says to you, so it is on my-asws behalf he has said it to you, and whatever he calls you to, so it is on my-asws behalf he is calling to it’.
فَلَمَّا مَضَى أَبُو الْحَسَنِ ع وَصَلْتُ إِلَى أَبِي مُحَمَّدٍ ابْنِهِ الْحَسَنِ صَاحِبِ الْعَسْكَرِ ع ذَاتَ يَوْمٍ فَقُلْتُ لَهُ مِثْلَ قَوْلِي لِأَبِيهِ فَقَالَ لِي هَذَا أَبُو عَمْرٍو الثِّقَةُ الْأَمِينُ ثِقَةُ الْمَاضِي وَ ثِقَتِي فِي الْحَيَاةِ وَ الْمَمَاتِ فَمَا قَالَهُ لَكُمْ فَعَنِّي يَقُولُهُ وَ مَا أَدَّى إِلَيْكُمْ فَعَنِّي يُؤَدِّيهِ
When Abu Al-Hassan-asws passed away and one day I arrived to his-asws son-asws Abu Muhammad-asws, Master-asws of Al-Askar, I said to him-asws similar to my words to his-asws father-asws. He-asws said to me: ‘This Abu Amro is the reliable, the trusted. Trusted by the past (Imam-asws) and my-asws trusted one during the life and the death. So whatever he says to you all, it is on my-asws behalf he has said it, and whatever he calls you to, so it is on my-asws behalf he is calling to it’.
قَالَ أَبُو مُحَمَّدٍ هَارُونُ قَالَ أَبُو عَلِيٍّ قَالَ أَبُو الْعَبَّاسِ الْحِمْيَرِيُّ فَكُنَّا كَثِيراً مَا نَتَذَاكَرُ هَذَا الْقَوْلَ وَ نَتَوَاصَفُ جَلَالَةَ مَحَلِّ أَبِي عَمْرٍو.
Abu Muhammad Haroun said, ‘Abu Ali said, ‘Abu Al-Abbas Al-Himeyri said, ‘We used to frequently discuss this word and describe the majesty of the position of Abu Amro’’.[99]
و أخبرنا جماعة عن أبي محمد هارون عن محمد بن همام عن عبد الله بن جعفر قال: حججنا في بعض السنين بعد مضي أبي محمد ع فدخلت على أحمد بن إسحاق بمدينة السلام فرأيت أبا عمرو عنده فقلت إن هذا الشيخ و أشرت إلى أحمد بن إسحاق و هو عندنا الثقة المرضي حدثنا فيك بكيت و كيت و اقتصصت عليه ما تقدم يعني ما ذكرناه عنه من فضل أبي عمرو و محله
And we are informed by a group, from Abu Muhammad Haroun, from Muhammad Bin Hamam, from Abdullah Bin Ja’far who said,
‘We performed Hajj during one of the years after the passing away of Abu Muhammad-asws. I entered to see Ahmad Bin Is’haq at the city of Peace (Al-Kufa). I saw Abu Amro in his-asws presence. I said, ‘This is the Sheikh!’ – and I indicated to Ahmad Bin Is’haq, and he was the trusted, the aggregable in our presence – ‘We are narrating regarding you with such and such’, and I narrated to him what had preceded, meaning what we had mentioned about him of the merits of Abu Amro and his position.
و قلت أنت الآن من لا يشك في قوله و صدقه فأسألك بحق الله و بحق الإمامين اللذين وثقاك هل رأيت ابن أبي محمد الذي هو صاحب الزمان
And I said, ‘You are now someone, there is no doubt regarding his word and his truthfulness, so I ask you by the Right of Allah-azwj, and by the right of the two Imams-asws, those who trusted you-asws, ‘Have you seen the son-ajfj of Abu Muhammad-asws, the one-ajfj who is Master-ajfj of the Time?’
فبكى ثم قال على أن لا تخبر بذلك أحدا و أنا حي قلت نعم قال قد رأيته ع و عنقه هكذا يريد أنها أغلظ الرقاب حسنا و تماما قلت فالاسم قال قد نهيتم عن هذا.
He wept, the said, ‘(On the condition) that you do not inform anyone with that while I am alive’. I said, ‘Yes’. He said, ‘I have seen him-ajfj, and his-ajfj neck is like this’ – intending that he-ajfj is of broad neck, excellent and complete. I said, ‘(What about) the name?’ He said, ‘You have been forbidden from this’’.[100]
وَ رَوَى أَحْمَدُ بْنُ عَلِيِّ بْنِ نُوحٍ أَبُو الْعَبَّاسِ السِّيرَافِيُّ قَالَ أَخْبَرَنَا أَبُو نَصْرٍ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ الْمَعْرُوفُ بِابْنِ برينة الْكَاتِبِ قَالَ حَدَّثَنَا بَعْضُ الشِّرَافِ مِنَ الشِّيعَةِ الْإِمَامِيَّةِ أَصْحَابِ الْحَدِيثِ قَالَ حَدَّثَنِي أَبُو مُحَمَّدٍ الْعَبَّاسُ بْنُ أَحْمَدَ الصَّائِغُ قَالَ حَدَّثَنِي الْحُسَيْنُ بْنُ أَحْمَدَ الْخَصِيبَةُ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ إِسْمَاعِيلَ وَ عَلِيُّ بْنُ عَبْدِ اللَّهِ الحسينان [الْحَسَنِيَّانِ] قَالا
And it is reported by Ahmad Bin Ali Bin Nuh Abu Al Abbas Al Seyrafi who said, ‘We are informed by Abu Nast Abdullah Bin Muhammad Bin Ahmad, well-known as Ibn Bareena the scribe. He said, ‘The Hadeeth is narrated to us by one of the nobles from the Shia Imamites who said, ‘It is narrated to me by Al Abbas Bin Ahmad Al Saig who said, ‘It is narrated by Al-Husayn Bin Ahmad Al Khazeyba who said, ‘It is narrated to me by Muhammad Bin Ismail and Ali Bin Abdullah Al Husaniyan who both said,
دَخَلْنَا عَلَى أَبِي مُحَمَّدٍ الْحَسَنِ ع بِسُرَّمَنْرَأَى وَ بَيْنَ يَدَيْهِ جَمَاعَةٌ مِنْ أَوْلِيَائِهِ وَ شِيعَتِهِ حَتَّى دَخَلَ عَلَيْهِ بَدْرٌ خَادِمُهُ فَقَالَ يَا مَوْلَايَ بِالْبَابِ قَوْمٌ شُعْثٌ غُبْرٌ فَقَالَ لَهُمْ هَؤُلَاءِ نَفَرٌ مِنْ شِيعَتِنَا بِالْيَمَنِ فِي حَدِيثٍ طَوِيلٍ يَسُوقَانِهِ إِلَى أَنْ يَنْتَهِيَ إِلَى أَنْ قَالَ الْحَسَنُ ع لِبَدْرٍ فَامْضِ فَأْتِنَا بِعُثْمَانَ بْنِ سَعِيدٍ الْعَمْرِيِّ
‘We entered to see Abu Muhammad Al-Hassan-asws at Surmanray, and in front of him was a group of his-asws friends and his-asws Shias, until his-asws servant Badr entered to see him-asws. He said, ‘O my Master-asws! There is a group of people at the door, unkempt, dusty’. He-asws said to them: ‘They are a number of our-asws Shias at Al-Yemen’ – in a lengthy Hadeeth he continued until he ended up to: – Al-Hassan-asws said to Badr: ‘Go and come to us-asws with Usman Bin Saeed Al-Amry!’
فَمَا لَبِثْنَا إِلَّا يَسِيراً حَتَّى دَخَلَ عُثْمَانُ فَقَالَ لَهُ سَيِّدُنَا أَبُو مُحَمَّدٍ ع امْضِ يَا عُثْمَانُ فَإِنَّكَ الْوَكِيلُ وَ الثِّقَةُ الْمَأْمُونُ عَلَى مَالِ اللَّهِ وَ اقْبِضْ مِنْ هَؤُلَاءِ النَّفَرِ الْيَمَنِيِّينَ مَا حَمَلُوهُ مِنَ الْمَالِ
We did not wait except a little, until Usman entered. Our Master-asws Abu Muhammad-asws said to him: ‘Go, O Usman, for you are the representative, and the trusted, the reliable upon the wealth of Allah-azwj, and take possession from this group of Yemenis, whatever wealth they have carried!’
ثُمَّ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالا ثُمَّ قُلْنَا بِأَجْمَعِنَا يَا سَيِّدَنَا وَ اللَّهِ إِنَّ عُثْمَانَ لَمِنْ خِيَارِ شِيعَتِكَ وَ لَقَدْ زِدْتَنَا عِلْماً بِمَوْضِعِهِ مِنْ خِدْمَتِكَ وَ إِنَّهُ وَكِيلُكَ وَ ثِقَتُكَ عَلَى مَالِ اللَّهِ
Then the Hadeeth continued up to they both said together, ‘O our Master-asws! By Allah-azwj! Usman is from the good ones of your-asws Shias, and we have been increased in knowledge due to his place from having served you-asws, and he is your-asws representative and your trusted one upon the wealth of Allah-azwj’.
قَالَ نَعَمْ وَ اشْهَدُوا عَلَيَّ أَنَّ عُثْمَانَ بْنَ سَعِيدٍ الْعَمْرِيَّ وَكِيلِي وَ أَنَّ ابْنَهُ مُحَمَّداً وَكِيلُ ابْنِي مَهْدِيِّكُمْ.
He said, ‘Yes, and bear witness upon me-asws that Usman Bin Saeed Al-Amry is my-asws representative, and that his son Muhammad is a representative of my-asws son-ajfj, your Mahdi-ajfj’’.[101]
عنه عن أبي نصر هبة الله بن محمد بن أحمد الكاتب بن بنت أبي جعفر العمري قدس الله روحه و أرضاه عن شيوخه أنه لما مات الحسن بن علي ع حضر غسله عثمان بن سعيد رضي الله عنه و أرضاه و تولى جميع أمره في تكفينه و تحنيطه و تقبيره مأمورا بذلك لظاهر من الحال التي لا يمكن جحدها و لا دفعها إلا بدفع حقائق الأشياء في ظواهرها
From him, from Abu Nasr Hibtullah Bin Muhammad Bin Ahmad Al Katib Bin Bint Abu Ja’far Al-Amry, may Allah-azwj Sanctify his soul and Please him from his elders,
‘When Al-Hassan-asws Bin Ali-asws passed away, Usman Bin Saeed, may Allah-azwj be Pleased with him and Please him, attend his-asws washing and was in charge of entirety of his-asws affairs, regarding his-asws shrouding, and his-asws embalming, and his-asws grave, having been ordered with that due to the apparent situation which is not possible to reject it nor rebut it except by rebutting the realities of things in their apparent.
و كانت توقيعات صاحب الأمر ع تخرج على يدي عثمان بن سعيد و ابنه أبي جعفر محمد بن عثمان إلى شيعته و خواص أبيه أبي محمد ع بالأمر و النهي و الأجوبة عما تسأل الشيعة عنه إذا احتاجت إلى السؤال فيه بالخط الذي كان يخرج في حياة الحسن ع
And the letters of Master-ajfj of the Command came out upon the hands of Usman Bin Saeed and his son Abu Ja’far Muhammad Bin Usman, to his-ajfj Shias and the special ones of his-ajfj father-asws Abu Muhammad-asws, with the instructions and the prohibitions, and the answers to what the Shias as asked about when they were needy to the asking regarding it, in the handwriting which used emerge during the lifetime of Al-Hassan-asws.
فلم تزل الشيعة مقيمة على عدالتهما إلى أن توفي عثمان بن سعيد رحمه الله و غسله ابنه أبو جعفر و تولى القيام به و حصل الأمر كله مردودا إليه و الشيعة مجتمعة على عدالته و ثقته و أمانته لما تقدم له من النص عليه بالأمانة و العدالة و الأمر بالرجوع إليه في حياة الحسن ع و بعد موته في حياة أبيه عثمان رحمه الله..
The Shias did not cease to stay upon both their evidence(s) until Usman Bin Saeed, may Allah-azwj have Mercy on him, died, and his son Abu Ja’far washed him and took charge of the standing by it, and resulted in all the affairs being referred to him. And the Shias are united upon his justice, and his reliability, and his trustworthiness, due to what had preceded for him, from the text upon him with the trustworthiness and the justice, and the order with referring to him during the lifetime of Al-Hassan-asws and after his-asws passing away during the lifetime of his father Usman, may Allah-azwj have Mercy on him’’.[102]
قَالَ وَ قَالَ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ مَالِكٍ الْفَزَارِيُّ الْبَزَّازُ عَنْ جَمَاعَةٍ مِنَ الشِّيعَةِ مِنْهُمْ عَلِيُّ بْنُ بِلَالٍ وَ أَحْمَدُ بْنُ هِلَالٍ وَ مُحَمَّدُ بْنُ مُعَاوِيَةَ بْنِ حُكَيْمٍ وَ الْحَسَنُ بْنُ أَيُّوبَ بْنِ نُوحٍ فِي خَبَرٍ طَوِيلٍ مَشْهُورٍ قَالُوا جَمِيعاً اجْتَمَعْنَا إِلَى أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ ع نَسْأَلُهُ عَنِ الْحُجَّةِ مِنْ بَعْدِهِ وَ فِي مَجْلِسِهِ أَرْبَعُونَ رَجُلًا فَقَامَ إِلَيْهِ عُثْمَانُ بْنُ سَعِيدِ بْنِ عَمْرٍو الْعَمْرِيُّ فَقَالَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ أُرِيدُ أَنْ أَسْأَلَكَ عَنْ أَمْرٍ أَنْتَ أَعْلَمُ بِهِ مِنِّي
He said, ‘And Ja’far Bin Muhammad Bin Malik Al Fazary Al Bazzaz said, ‘From a group of Shias, from them were Ali Bin Bilal, and Ahmad Bin Hilal, and Muhammad Bin Muawiya Bin Hueym, and Al-Hassan Bin Ayoub Bin Nuh, in a famous lengthy Hadeeth, they all said,
‘We gathered to Abu Muhammad Al-Hassan Bin Ali-asws. We asked him-asws about the Divine Authority from after him-asws, and there four forty men in his-asws gathering. Usman Bin Saeed Bin Amro Al-Amry stood up to him-asws. He said to him-asws, ‘O son-asws of Rasool-Allah-saww! I want to ask you-asws about the matter you-asws are more knowing with it than I am’.
فَقَالَ لَهُ اجْلِسْ يَا عُثْمَانُ فَقَامَ مُغْضَباً لِيَخْرُجَ فَقَالَ لَا يَخْرُجَنَّ أَحَدٌ فَلَمْ يَخْرُجْ مِنَّا أَحَدٌ إِلَى [أَنْ] كَانَ بَعْدَ سَاعَةٍ فَصَاحَ ع بِعُثْمَانَ فَقَامَ عَلَى قَدَمَيْهِ فَقَالَ أُخْبِرُكُمْ بِمَا جِئْتُمْ قَالُوا نَعَمْ يَا ابْنَ رَسُولِ اللَّهِ قَالَ جِئْتُمْ تَسْأَلُونِّي عَنِ الْحُجَّةِ مِنْ بَعْدِي قَالُوا نَعَمْ
He-asws said to him: ‘Be seated, O Usman!’ He stood up angrily to go out. He-asws said: ‘No one should go out!’ So not one of us went out until it was after some time. He-asws called Usman. He stood up upon his feet. He-asws said: ‘Shall I-asws inform you all with you have come for?’ They said, ‘Yes, O son-asws of Rasool-Allah-saww!’ He-asws said: ‘You have come to ask me-asws about the divine Authority from after me-asws’. They said, ‘Yes’.
فَإِذَا غُلَامٌ كَأَنَّهُ قِطَعُ قَمَرٍ أَشْبَهُ النَّاسِ بِأَبِي مُحَمَّدٍ ع فَقَالَ هَذَا إِمَامُكُمْ مِنْ بَعْدِي وَ خَلِيفَتِي عَلَيْكُمْ أَطِيعُوهُ وَ لَا تَتَفَرَّقُوا مِنْ بَعْدِي فَتَهْلِكُوا فِي أَدْيَانِكُمْ أَلَا وَ إِنَّكُمْ لَا تَرَوْنَهُ مِنْ بَعْدِ يَوْمِكُمْ هَذَا حَتَّى يَتِمَّ لَهُ عُمُرٌ فَاقْبَلُوا مِنْ عُثْمَانَ مَا يَقُولُهُ وَ انْتَهُوا إِلَى أَمْرِهِ وَ اقْبَلُوا قَوْلَهُ فَهُوَ خَلِيفَةُ إِمَامِكُمْ وَ الْأَمْرُ إِلَيْهِ.
There came a boy, as if he-ajfj was a piece of the moon, being the most resembling of the people with Abu Muhammad-asws. He-asws said: ‘This is your Imam-ajfj from after me-asws, and my-asws replacement upon you all. Obey him-ajfj and do not be disunited from after me-asws, for you will be destroyed regarding your religion! Indeed, and you will not be seeing him-ajfj from after this day of yours until the age is completed for him-ajfj! So, accept from Usman what he says to you and end to his instructions, and accept his word, for he is a caliph of your Imam-ajfj and the matter ends to him’’.[103]
في حديث قال أبو نصر هبة الله بن محمد و قبر عثمان بن سعيد بالجانب الغربي من مدينة السلام في شارع الميدان في أول الموضع المعروف في الدرب المعروف بدرب حبلة في مسجد الدرب يمنة الداخل إليه و القبر في نفس قبلة المسجد
In a Hadeeth, Abu Nasr Hibtullah Bin Muhammad said, ‘And the grave of Usman Bin Saeed is by the western side from the city of peace (Al-Kufa) in Al-Maydan street, in the first place well known in Al-Darb, well known at ‘Darb Al-Hablah’, in the Masjid of Al-Darb on the right of the one who enters into it, and the grave is in the direction of the Masjid’.
ثم قال الشيخ رحمه الله رأيت قبره في الموضع الذي ذكره و كان بني في وجهه حائط و به محراب المسجد و إلى جنبه باب يدخل إلى موضع القبر في بيت ضيق مظلم فكنا ندخل إليه و نزوره مشاهرة و كذلك من وقت دخولي إلى بغداد و هي سنة ثمان و أربعمائة إلى سنة نيف و ثلاثين و أربعمائة
Then the Sheikh, may Allah-azwj have Mercy on him, said, ‘I saw his grave in the place which he mentioned it, and a wall had been built in its direction, and by it is the prayer niche of the Masjid, and to its side there is a door one can enter to the place of the grave in a narrow dark room. We used to enter to it and visit him monthly, and like that it was from the time of my entry into Baghdad, and it is the year four hundred and eight to the year four hundred and thirty and past it.
ثم نقض ذلك الحائط الرئيس أبو منصور محمد بن الفرج و أبرز القبر إلى برا و عمل عليه صندوقا و هو تحت سقف يدخل إليه من أراده و يزوره و يتبرك جيران المحلة بزيارته
Then that wall was broken down by the chief Abu Mansour Muhammad Bin Al-Farj, and the grave was highlighted to the land, and a box was worked upon it, and it is beneath a roof. The one who intends him can visit him and be blessed by the vicinity of the place by visiting him.
و يقولون هو رجل صالح و ربما قالوا هو ابن داية الحسين ع و لا يعرفون حقيقة الحال فيه و هو إلى يومنا هذا و ذلك سنة سبع و أربعين و أربعمائة على ما هو عليه ذكر أبي جعفر محمد بن عثمان بن سعيد العمري و القول فيه
And they are saying he is a righteous man, and sometimes they as saying he is a son of a midwife of Al-Husayn-asws, and they are not realising the reality of the situation regarding him. And he, up to this day of our, and that is the year four hundred and forty-seven, is upon what he is upon, as mentioned, Abu Ja’far Muhammad Bin Usman Bin Saeed Al-Amry, and the (final) word is regarding him.
فلما مضى أبو عمرو عثمان بن سعيد قام ابنه أبو جعفر محمد بن عثمان مقامه بنص أبي محمد ع و نص أبيه عثمان عليه بأمر القائم ع-
When Abu Amro Usman Bin Saeed passed away, his son Abu Ja’far Muhammad Bin Usman stood in his position by the text of Abu Muhammad-asws, and the text of his father Usman upon him, by the order of Al-Qaim-ajfj’’.[104]
فأخبرني جماعة عن أبي الحسن محمد بن أحمد بن داود القمي و ابن قولويه عن سعد بن عبد الله قال حدثنا الشيخ الصدوق أحمد بن إسحاق بن سعد الأشعري رحمه الله و ذكر الحديث الذي قدمنا ذكره.
A group informed me, from Abu Al-Hassan Muhammad Bin Ahmad Bin Dawood Al Qummi, and Ibn Qawlawiya, from Sa’ad Bin Abdullah.
He said, ‘It is narrated to us by the Sheikh Al-Sadouq Ahmad Bin Is’haq Bin Sa’ad Al-Ash’ary, may Allah-azwj have Mercy on him, and he mentioned the Hadeeth which we have previously mentioned.[105]
و أخبرني جماعة عن أبي القاسم جعفر بن محمد بن قولويه و أبي غالب الزراري و أبي محمد التلعكبري كلهم عن محمد بن يعقوب الكليني عن محمد بن عبد الله و محمد بن يحيى عن عبد الله بن جعفر الحميري قال اجتمعت أنا و الشيخ أبو عمرو عند أحمد بن إسحاق بن سعد الأشعري القمي فغمزني أحمد بن إسحاق أن أسأله عن الخلف.
And a group informed me, from Abu Al-Qasim Ja’far Bin Muhammad Bin Qawlawiya, and Abu Ghalib Al Zarary, and Abu Muhammad Al Tal’akbury, all of them from Muhammad Bin Yaqoub Al Kulayni, from Muhammad Bin Abdullah, and Muhammad Bin Yahya, from Abdullah Bin Ja’far Al-Himeyri.
He said, ‘I and the Sheikh Abu Amro gathered in the presence of Ahmad Bin Is’haq Bin Sa’ad Al-Ash’ary Al-Qummi. Ahmad Bin Is’haq gestured with his eyes to me that I ask him about the replacement (Imam-ajfj).
فقلت له يا با عمرو إني أريد أن أسألك و ما أنا بشاك فيما أريد أن أسألك عنه فإن اعتقادي و ديني أن الأرض لا تخلو من حجة إلا إذا كان قبل القيامة بأربعين يوما فإذا كان ذلك رفعت الحجة و غلق باب التوبة فلم يكن ينفع نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً
I said to him, ‘O Amro! I want to ask you, and I am not with doubt regarding what I intend to ask you about, for my beliefs and my religion is that the earth cannot be vacant from a Divine Authority except when it would be forty days before the Day of Qiyamah. When that happens, the Divine Authority would be Raised up and the door of repentance would be shut. a soul will not benefit from its Eman which had not believed from before or earned goodness during its Eman. Say, ‘Await, (for) we are awaiting (too)’ [6:158].
فأولئك أشرار من خلق الله عز و جل و هم الذين تقوم عليهم القيامة و لكن أحببت أن أزداد يقينا فإن إبراهيم ع سأل ربه أن يريه كيف يحيي الموتى فقال أَ وَ لَمْ تُؤْمِنْ قالَ بَلى وَ لكِنْ لِيَطْمَئِنَّ قَلْبِي
They would be the evil ones from the creatures of Allah-azwj Mighty and Majestic, and they are those the Day of Qiyamah would be established upon them. But I would love to be increased in conviction, for Ibrahim-as has asked his-as Lord-azwj to Show him how He-azwj Revives the dead, so He-azwj Said: ‘“Or do you not believe?” He Said: Yes (I do), but to reassure my heart’. [2:260].
و قد أخبرني أحمد بن إسحاق أبو علي عن أبي الحسن ع قال سألته فقلت له لمن أعامل و عمن آخذ و قول من أقبل فقال له العمري ثقتي فما أدى إليك فعني يؤدي و ما قال لك فعني يقول فاسمع له و أطع فإنه الثقة المأمون.
And Ahmad Bin Is’haq Abu Ali has informed me from Abu Al-Hassan-asws. He said, ‘I asked him-asws, I said to him-asws, ‘Whom should I deal with, and whom should I take from, and whose word should I accept?’ He-asws said to him: ‘Al-Amry is my-asws trusted one. Whatever he calls you to, he calls on my-asws behalf, and whatever he says to you, it is on my-asws behalf, so listen to him and obey, for he is the trusted, the reliable’’.
قال و أخبرني أبو علي أنه سأل أبا محمد الحسن بن علي عن مثل ذلك فقال له العمري و ابنه ثقتان فما أديا إليك فعني يؤديان و ما قالا لك فعني يقولان فاسمع لهما و أطعهما فإنهما الثقتان المأمونان. فهذا قول إمامين قد مضيا فيك
He said, ‘Abu Ali informed me that he had asked Abu Muhammad Al-Hassan Bin Ali-asws about similar to that. He-asws said to him: ‘Al-Amry and his son are two trusted ones. Whatever they call you to, it is on my-asws behalf they are calling, and whatever they say to you, it is on my-asws behalf they are saying. So listen to them and obey them, for they are both trusted, reliable’. So this is the word of the two Imams-asws who have passed away, regarding you’.
قال فخر أبو عمرو ساجدا و بكى ثم قال سل فقلت له أنت رأيت الخلف من أبي محمد ع فقال إي و الله و رقبته مثل ذا و أومأ بيديه
He (the narrator) said, ‘Abu Amro fell into Sajdah and wept, then said, ‘Ask!’ I said to him, ‘Have you seen the replacement (Imam-ajfj) from after Abu Muhammad-asws?’ He said, ‘Yes, by Allah-azwj, and his-ajfj is like that!’ – and he gestured by his hands.
فقلت له فبقيت واحدة فقال لي هات قلت فالاسم قال محرم عليكم أن تسألوا عن ذلك و لا أقول هذا من عندي و ليس لي أن أحلل و أحرم و لكن عنه ع فإن الأمر عند السلطان أن أبا محمد ع مضى و لم يخلف ولدا و قسم ميراثه و أخذه من لا حق له و صبر على ذلك و هو ذا عياله يجولون و ليس أحد يجسر أن يتعرف إليهم أو ينيلهم شيئا و إذا وقع الاسم وقع الطلب فاتقوا الله و أمسكوا عن ذلك.
I said to him, ‘There remains one’. He said, ‘Give!’ I said, ‘(What about) the name?’ He said, ‘It is prohibited unto you all to be asking about that, and I am not saying this from my own accord, and it isn’t for me that I should be permitting and prohibiting, but it is from him-asws, for the matter with the Sultan is that Abu Muhammad-asws passed away and was not replaced by a son-ajfj, and his-asws inheritance has been distributed and taken by the one who had no right to it, and he-ajfj was patient upon that although he-ajfj is with dependants, roaming around. There isn’t anyone courageous enough to get to know them or give them anything. And when the name falls (on someone), the search would occur, therefore fear Allah-azwj and withhold from that’’.
قال الكليني و حدثني شيخ من أصحابنا ذهب عني اسمه أن أبا عمرو سئل عند أحمد بن إسحاق عن مثل هذا فأجاب بمثل هذا.
Al-Kulayni said, ‘And it is narrated to me by a Sheikh from our companions, his name has gone away from me (forgotten), ‘Abu Amro was asked in the presence of Ahmad Bin Is’haq about similar to this, and he answered with similar to this’’.[106]
وَ أَخْبَرَنَا جَمَاعَةٌ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ مُوسَى بْنِ بَابَوَيْهِ عَنْ أَحْمَدَ بْنِ هَارُونَ الْفَامِيِّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيُّ عَنْ أَبِيهِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ قَالَ خَرَجَ التَّوْقِيعُ إِلَى الشَّيْخِ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عُثْمَانَ بْنِ سَعِيدٍ الْعَمْرِيِّ قَدَّسَ اللَّهُ رُوحَهُ فِي التَّعْزِيَةِ بِأَبِيهِ رَضِيَ اللَّهُ عَنْهُ وَ فِي فَصْلٍ مِنَ الْكِتَابِ
And we are informed by a group, from Muhammad Bin Ali Bin Al-Husayn Bin Musa Bin Babuwayh, from Ahmad Bin Haroun Al Famy who said, ‘It is narrated to us by Muhammad Bin Abdullah Bin Ja’far Al-Himeyri, from his father, from Abdullah Bin Ja’far who said,
‘The letter emerged to the Sheikh Abu Ja’far Muhammad Bin Usman Bin Saeed Al-Amry, may Allah-azwj Sanctify his soul, regarding the consolation with his father, may Allah-azwj be Pleased with him, and in a detail from the letter was: –
إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ تَسْلِيماً لِأَمْرِهِ وَ رِضًى بِقَضَائِهِ عَاشَ أَبُوكَ سَعِيداً وَ مَاتَ حَمِيداً فَرَحِمَهُ اللَّهُ وَ أَلْحَقَهُ بِأَوْلِيَائِهِ وَ مَوَالِيهِ ع
‘We are for Allah-azwj and are returning to Him-azwj, submitting to His-azwj Command and pleased with His-azwj Decree! Your father lived a blessed life and died being praised. May Allah-azwj have Mercy on him and Join him with his-asws friends and his-asws loyalists.
فَلَمْ يَزَلْ مُجْتَهِداً فِي أَمْرِهِمْ سَاعِياً فِيمَا يُقَرِّبُهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَيْهِمْ نَضَّرَ اللَّهُ وَجْهَهُ وَ أَقَالَهُ عَثْرَتَهُ
He did not cease to strive regarding their-asws matters even for a moment regarding whatever drew him closer to Allah-azwj Mighty and Majestic and to them-asws. May Allah-azwj Irradiate his face and Dismiss his stumbles’.
وَ فِي فَصْلٍ آخَرَ أَجْزَلَ اللَّهُ لَكَ الثَّوَابَ وَ أَحْسَنَ لَكَ الْعَزَاءَ رُزِئْتَ وَ رُزِئْنَا وَ أَوْحَشَكَ فِرَاقُهُ وَ أَوْحَشَنَا فَسَرَّهُ اللَّهُ فِي مُنْقَلَبِهِ وَ كَانَ مِنْ كَمَالِ سَعَادَتِهِ أَنْ رَزَقَهُ اللَّهُ وَلَداً مِثْلَكَ يَخْلُفُهُ مِنْ بَعْدِهِ وَ يَقُومُ مَقَامَهُ بِأَمْرِهِ وَ يَتَرَحَّمُ عَلَيْهِ
And in another detail: ‘May Allah-azwj Give you plentiful Rewards and Console you excellently of your calamity and our-ajfj calamity, and his separation has made you and us-ajfj lonely. May Allah-azwj Cheer him in his transfer, and it was from his perfect good fortune that Allah-azwj Graced him a son like you to replace him from after him and to be standing in his place with his affairs and seek Mercy upon him.
وَ أَقُولُ الْحَمْدُ لِلَّهِ فَإِنَّ الْأَنْفُسَ طَيِّبَةٌ بِمَكَانِكَ وَ مَا جَعَلَهُ اللَّهُ عَزَّ وَ جَلَّ فِيكَ وَ عِنْدَكَ أَعَانَكَ اللَّهُ وَ قَوَّاكَ وَ عَضَدَكَ وَ وَفَّقَكَ وَ كَانَ لَكَ وَلِيّاً وَ حَافِظاً وَ رَاعِياً.
And I-ajfj am saying, the Praise is for Allah-azwj, so feel good with your position and of what Allah-azwj Mighty and Majestic has Made to be in you and with you. May Allah-azwj Assist you, and Strengthen you, and Support you, and Harmonise you, and be for you a Guardian, and a Protector, and a Care-taker’’.[107]
2- غط، الغيبة للشيخ الطوسي وَ أَخْبَرَنِي جَمَاعَةٌ عَنْ هَارُونَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ هَمَّامٍ قَالَ قَالَ لِي عَبْدُ اللَّهِ بْنُ جَعْفَرٍ الْحِمْيَرِيُّ لَمَّا مَضَى أَبُو عَمْرٍو رَضِيَ اللَّهُ عَنْهُ أَتَتْنَا الْكُتُبُ بِالْخَطِّ الَّذِي كُنَّا نُكَاتِبُ بِهِ بِإِقَامَةِ أَبِي جَعْفَرٍ رَضِيَ اللَّهُ عَنْهُ مَقَامَهُ.
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – ‘And it is informed to me by a group, from Haroun Bin Musa, from Muhammad Bin Hammam who said,
‘Abdullah Bin Ja’far Al-Himeyri said to me, ‘When Abu Amro, may Allah-azwj be Pleased with him, passed away, the letters came to us in the very handwriting which were being corresponded with, with the nomination of Abu Ja’far, may be Pleased with him, of his nomination’’.[108]
وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ حَمَّوَيْهِ بْنِ عَبْدِ الْعَزِيزِ الرَّازِيُّ فِي سَنَةِ ثَمَانِينَ وَ مِائَتَيْنِ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ الْأَهْوَازِيُ أَنَّهُ خَرَجَ إِلَيْهِ بَعْدَ وَفَاةِ أَبِي عَمْرٍو وَ الِابْنُ وَقَاهُ اللَّهُ لَمْ يَزَلْ ثِقَتَنَا فِي حَيَاةِ الْأَبِ رَضِيَ اللَّهُ عَنْهُ وَ أَرْضَاهُ وَ نَضَّرَ وَجْهَهُ يَجْرِي عِنْدَنَا مَجْرَاهُ وَ يَسُدُّ مَسَدَّهُ وَ عَنْ أَمْرِنَا يَأْمُرُ الِابْنُ وَ بِهِ يَعْمَلُ تَوَلَّاهُ اللَّهُ فَانْتَهِ إِلَى قَوْلِهِ وَ عَرِّفْ مُعَامَلَتَنَا ذَلِكَ.
And by this chain, from Muhammad Bin Hammam who said, ‘It is narrated to me by Muhammad Bin Hamawiya Bin Abdul Aziz Al Razy, in the year two hundred and eighty. He said, ‘It is narrated to us by Muhammad Bin Ibrahim Bin Mahziyar Al Ahwazy,
‘(A letter) emerged to him after the death of Abu Amro: ‘And the son, may Allah-azwj Save him. He did not cease to be our-ajfj trusted one during the lifetime of the father, may Allah-azwj be Pleased with him and Please him, and Irradiate his face. He flows in our-ajfj presence with his flow, and blocks his blocking, and he instructs by our-ajfj orders and work with it. May Allah-azwj Befriend him. So end to his word (as being final) and our-ajfj dealings are recognised by that’’.[109]
وَ أَخْبَرَنَا جَمَاعَةٌ عَنْ أَبِي الْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ قُولَوَيْهِ وَ أَبِي غَالِبٍ الزُّرَارِيِّ وَ أَبِي مُحَمَّدٍ التَّلَّعُكْبَرِيِّ كُلِّهِمْ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ إِسْحَاقَ بْنِ يَعْقُوبَ قَالَ سَأَلْتُ مُحَمَّدَ بْنَ عُثْمَانَ الْعَمْرِيَّ أَنْ يُوصِلَ لِي كِتَاباً قَدْ سَأَلْتُ فِيهِ عَنْ مَسَائِلَ أَشْكَلَتْ عَلَيَ
And a group informed us from Abu Al-Qasim Ja’far Bin Muhammad Bin Qawlawiya, and Abu Ghalib Al Zurary, and Abu Muhammad Al Tal’ukbary, all of them from Muhammad Bin Yaqoub, from Is’haq Bin Yaqoub who said,
‘I asked Muhammad Bin Usman Al-Amry, ‘Deliver a letter for me. I have asked in it about issues which as problematic upon me’.
فَوُقِّعَ التَّوْقِيعُ بِخَطِّ مَوْلَانَا صَاحِبِ الدَّارِ وَ أَمَّا مُحَمَّدُ بْنُ عُثْمَانَ الْعَمْرِيُّ رَضِيَ اللَّهُ عَنْهُ وَ عَنْ أَبِيهِ مِنْ قَبْلُ فَإِنَّهُ ثِقَتِي وَ كِتَابُهُ كِتَابِي.
A letter arrived in the handwriting of our Master-ajfj, Owner of the house: ‘And as for Muhammad Bin Usman Al-Amry, may Allah-azwj be Pleased with him and with his father from before, he is my-ajfj trustworthy and his letter is my-asws letter’’.[110]
3- غط، الغيبة للشيخ الطوسي قَالَ أَبُو الْعَبَّاسِ وَ أَخْبَرَنِي هِبَةُ اللَّهِ بْنُ مُحَمَّدٍ ابْنِ بِنْتِ أُمِّ كُلْثُومٍ بِنْتِ أَبِي جَعْفَرٍ الْعَمْرِيِّ رَضِيَ اللَّهُ عَنْهُ عَنْ شُيُوخِهِ قَالُوا لَمْ تَزَلِ الشِّيعَةُ مُقِيمَةً عَلَى عَدَالَةِ عُثْمَانَ بْنِ سَعِيدٍ رَحِمَهُ اللَّهُ وَ غَسَّلَهُ ابْنُهُ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عُثْمَانَ وَ تَوَلَّى الْقِيَامَ بِهِ وَ جُعِلَ الْأَمْرُ كُلُّهُ مَرْدُوداً إِلَيْهِ وَ الشِّيعَةُ مُجْمِعَةٌ عَلَى عَدَالَتِهِ وَ ثِقَتِهِ وَ أَمَانَتِهِ لِمَا تَقَدَّمَ لَهُ مِنَ النَّصِّ عَلَيْهِ بِالْأَمَانَةِ وَ الْعَدَالَةِ وَ الْأَمْرِ بِالرُّجُوعِ إِلَيْهِ فِي حَيَاةِ الْحَسَنِ ع وَ بَعْدَ مَوْتِهِ فِي حَيَاةِ أَبِيهِ عُثْمَانَ بْنِ سَعِيدٍ
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – Abu Al Abbas said, ‘And I was informed by Hibtullah Bin Muhammd son of Bint Umm Kulsoon Bint Abu Ja’far Al-Amry, may Allah-azwj be Pleased wit him, from his elders.
They said, ‘The Shias did not cease to be staying upon the justice of Usman Bin Saeed, may Allah-azwj have Mercy on him, and his son Abu Ja’far Muhammad Bin Usman washed him and was in charge of the standing by him, and all of the matters were referred to him, and the Shias are united upon his justice, and his trustworthiness, and his being reliable due to what had preceded for him, from the text upon him with the trustworthiness, and the justice, and the matter of the referring to him during the lifetime of Al-Hassan-asws and after his-asws passing away, during the lifetime of his father Usman Bin Saeed.
لَا يَخْتَلِفُ فِي عَدَالَتِهِ وَ لَا يَرْتَابُ بِأَمَانَتِهِ وَ التَّوْقِيعَاتُ يَخْرُجُ عَلَى يَدِهِ إِلَى الشِّيعَةِ فِي الْمُهِمَّاتِ طُولَ حَيَاتِهِ بِالْخَطِّ الَّذِي كَانَتْ تَخْرُجُ فِي حَيَاةِ أَبِيهِ عُثْمَانَ
There is no differing regarding his justice, nor is there any suspicion of him being reliable, and the letters kept emerging upon his hands, to the Shias regarding the important matters for the lengthy of his lifetime, in the very handwriting which used to emerge during the lifetime of his father Usman.
لَا يَعْرِفُ الشِّيعَةُ فِي هَذَا الْأَمْرِ غَيْرَهُ وَ لَا يَرْجِعُ إِلَى أَحَدٍ سِوَاهُ وَ قَدْ نُقِلَتْ عَنْهُ دَلَائِلُ كَثِيرَةٌ وَ مُعْجِزَاتُ الْإِمَامِ الَّتِي ظَهَرَتْ عَلَى يَدِهِ وَ أُمُورٌ أَخْبَرَهُمْ بِهَا عَنْهُ زَادَتْهُمْ فِي هَذَا الْأَمْرِ بَصِيرَةً وَ هِيَ مَشْهُورَةٌ عِنْدَ الشِّيعَةِ وَ قَدْ قَدَّمْنَا طَرَفاً مِنْهَا فَلَا نَطُولُ بِإِعَادَتِهَا فَإِنَّ ذَلِكَ كِفَايَةٌ لِلْمُنْصِفِ إِنْ شَاءَ اللَّهُ.
The Shias did not know of anyone else regarding this matter, nor did they refer to anyone besides him, and a lot of evidence(s) have been transmitted from him and the miracles of the Imam-ajfj which appeared upon his hands, and the affairs informing them with it from him-ajfj increasing the insight regarding this matter, and it is famous with the Shias, and we have preceded with some of it. So we shall not prolong with repeating these, for that suffices for the person of fairness if Allah-azwj so Desires’’.[111]
قَالَ ابْنُ نُوحٍ أَخْبَرَنِي أَبُو نَصْرٍ هِبَةُ اللَّهِ ابْنُ بِنْتِ أُمِّ كُلْثُومٍ بِنْتِ أَبِي جَعْفَرٍ الْعَمْرِيِّ قَالَ كَانَ لِأَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عُثْمَانَ الْعَمْرِيِّ كُتُبٌ مُصَنَّفَةٌ فِي الْفِقْهِ مِمَّا سَمِعَهَا مِنْ أَبِي مُحَمَّدٍ الْحَسَنِ ع وَ مِنَ الصَّاحِبِ ع وَ مِنْ أَبِيهِ عُثْمَانَ بْنِ سَعِيدٍ عَنْ أَبِي مُحَمَّدٍ وَ عَنْ أَبِيهِ عَلِيِّ بْنِ مُحَمَّدٍ ع فِيهَا كُتُبٌ تَرْجَمَتُهَا كُتُبُ الْأَشْرِبَةِ
He said, ‘I was informed by Ibn Nuh Abu Abu Nasr Hibtullah Ibn Bint Umm Kulsoum Bint Abu Ja’far Al-Amry who said,
‘There were books for Abu Ja’far Muhammad Bin Usman Al-Amry categorised regarding jurisprudent from what he had heard from Abu Muhammad Al-Hassan-asws and from the Master-ajfj, and from his father Usman Bin Saeed, from Abu Muhammad-asws, and from his-asws father Ali-asws Bin Muhammad-asws. The interpretation of these books is ‘The books of drinks’.
ذَكَرَتِ الْكَبِيرَةُ أُمُّ كُلْثُومٍ بِنْتُ أَبِي جَعْفَرٍ رَضِيَ اللَّهُ عَنْهَا أَنَّهَا وَصَلَتْ إِلَى أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ رَضِيَ اللَّهُ عَنْهُ عِنْدَ الْوَصِيَّةِ إِلَيْهِ وَ كَانَتْ فِي يَدِهِ
It is mentioned by the great Umm Kulsoom bint Abu Ja’far, may Allah-azwj be Pleased from her, ‘I arrived to Abu Al-Qaim Al-Husayn Bin Rawh, may Allah-azwj be Pleased with him, during the bequeathing to him, and it was it his hands’.
قَالَ أَبُو نَصْرٍ وَ أَظُنُّهَا قَالَتْ وَصَلَتْ بَعْدَ ذَلِكَ إِلَى أَبِي الْحَسَنِ السَّمُرِيِّ رَضِيَ اللَّهُ عَنْهُ وَ أَرْضَاهُ.
Abu Nasr said, ‘And I think she said, ‘I arrived after that to Abu Al-Hassan Al-Samuri, may Allah-azwj be Pleased with him, and Please him’’.[112]
قَالَ أَبُو جَعْفَرِ بْنُ بَابَوَيْهِ رَوَى مُحَمَّدُ بْنُ عُثْمَانَ الْعَمْرِيُّ قَدَّسَ اللَّهُ رُوحَهُ أَنَّهُ قَالَ وَ اللَّهِ إِنَّ صَاحِبَ هَذَا الْأَمْرِ لَيَحْضُرُ الْمَوْسِمَ كُلَّ سَنَةٍ يَرَى النَّاسَ وَ يَعْرِفُهُمْ وَ يَرَوْنَهُ وَ لَا يَعْرِفُونَهُ.
Abu Ja’far Bin Babuwayh said, ‘It is reported by Muhammad Bin Usman Al-Amry, may Allah-azwj Sanctify his soul, he said,
‘By Allah-azwj! The Master-ajfj of this command tends to attend the season (Hajj) every year. He-ajfj sees the people and recognises them, and they are seeing him-ajfj but are not recognising him-ajfj’’.[113]
وَ أَخْبَرَنِي جَمَاعَةٌ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ قَالَ أَخْبَرَنَا أَبِي وَ مُحَمَّدُ بْنُ الْحَسَنِ وَ مُحَمَّدُ بْنُ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ أَنَّهُ قَالَ سَأَلْتُ مُحَمَّدَ بْنَ عُثْمَانَ رَضِيَ اللَّهُ عَنْهُ فَقُلْتُ لَهُ رَأَيْتَ صَاحِبَ هَذَا الْأَمْرِ قَالَ نَعَمْ وَ آخِرُ عَهْدِي بِهِ عِنْدَ بَيْتِ اللَّهِ الْحَرَامِ وَ هُوَ يَقُولُ اللَّهُمَّ أَنْجِزْ لِي مَا وَعَدْتَنِي
And a group informed me from Muhammad Bin Ali Bin Al-Husayn who said, ‘We were informed by my father and Muhammad Bin Al-Hassan And Muhammad Bin Musa Bin Al Mutawakkil, from Abdullah Bin Ja’far Al-Himeyri having said,
‘I asked Muhammad Bin Usman, may Allah-azwj be Pleased with him. I said to him, ‘Have you seen Master-ajfj of this command?’ He said, ‘Yes, and the last of my time with him-ajfj was by the Sacred House of Allah-azwj and he-ajfj was saying: ‘O Allah-azwj! Fulfil for me-ajfj what You-azwj have Promised me-ajfj!’’
قَالَ مُحَمَّدُ بْنُ عُثْمَانَ رَضِيَ اللَّهُ عَنْهُ وَ رَأَيْتُهُ صَلَوَاتُ اللَّهِ عَلَيْهِ مُتَعَلِّقاً بِأَسْتَارِ الْكَعْبَةِ فِي الْمُسْتَجَارِ وَ هُوَ يَقُولُ اللَّهُمَّ انْتَقِمْ بِي مِنْ أَعْدَائِكَ.
Muhammad Bin Usman, may Allah-azwj be Pleased with him, said, ‘And I saw him-ajfj, may the Salawaat of Allah-azwj be upon him-ajfj, holding to the curtains of the Kabah regarding the rescue, and he-ajfj was saying: ‘O Allah-azwj! Take revenge from Your-azwj enemies through me-ajfj!’’[114]
وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ قَالَ حَدَّثَنَا عَلِيُّ بْنُ سُلَيْمَانَ الزُّرَارِيُّ عَنْ عَلِيِّ بْنِ صَدَقَةَ الْقُمِّيِّ قَالَ خَرَجَ إِلَى مُحَمَّدِ بْنِ عُثْمَانَ الْعَمْرِيِّ رَضِيَ اللَّهُ عَنْهُ ابْتِدَاءً مِنْ غَيْرِ مَسْأَلَةٍ لِيُخْبِرَ الَّذِينَ يَسْأَلُونَ عَنِ الِاسْمِ إِمَّا السُّكُوتَ وَ الْجَنَّةَ وَ إِمَّا الْكَلَامَ وَ النَّارَ فَإِنَّهُمْ إِنْ وَقَفُوا عَلَى الِاسْمِ أَذَاعُوهُ وَ إِنْ وَقَفُوا عَلَى الْمَكَانِ دَلُّوا عَلَيْهِ.
And by this chain, from Muhammad Bin Ali, from his father who said, ‘It is narrated to us by Ali Bin Suleyman Al Zurary, from Ali Bin Sadaqa Al Qummi who said,
‘(A letter) emerged to Muhammad Bin Usman Al-Amry, may Allah-azwj be Pleased with him, initiating from without having asked: ‘Inform those who are asking about the name, ‘Either the silence and the Paradise or the talking and the Fire’, for if they were to pause upon the name, they would broadcast it, and if they were to pause upon the place, they would point to it’’.[115]
قَالَ ابْنُ نُوحٍ أَخْبَرَنِي أَبُو نَصْرٍ هِبَةُ اللَّهِ بْنُ مُحَمَّدٍ قَالَ حَدَّثَنِي أَبُو عَلِيِّ بْنُ أَبِي جِيدٍ الْقُمِّيُّ قَالَ حَدَّثَنِي أَبُو الْحَسَنِ عَلِيُّ بْنُ أَحْمَدَ الدَّلَّالُ الْقُمِّيُّ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عُثْمَانَ رَضِيَ اللَّهُ عَنْهُ يَوْماً لِأُسَلِّمَ عَلَيْهِ فَوَجَدْتُهُ وَ بَيْنَ يَدَيْهِ سَاجَةٌ وَ نَقَّاشٌ يَنْقُشُ عَلَيْهَا وَ يَكْتُبُ آياً مِنَ الْقُرْآنِ وَ أَسْمَاءَ الْأَئِمَّةِ ع عَلَى حَوَاشِيهَا فَقُلْتُ لَهُ يَا سَيِّدِي مَا هَذِهِ السَّاجَةُ
Ibn Nuh said, ‘Abu Nasr Hibtullah Bin Muhammad informed me. He said, ‘It is narrated to me by Abu Ali Bin Abu Jeyyid Al Qummi who said, ‘It is narrated to me by Abu Al-Hassan Ali Bin Ahmad Al Dallal Al Qummi who said,
‘One day I entered to see Abu Ja’far Muhammad Bin Usman, may Allah-azwj be Pleased with him, to greet unto him. I found him having a wrapping in front of him and an engraver. He was engraving upon it and writing a Verse from the Quran and names of the Imams-asws upon its borders. I said to him, ‘O my chief! What is this wrapping?’
فَقَالَ لِي هَذِهِ لِقَبْرِي تَكُونُ فِيهِ أُوضَعُ عَلَيْهَا أَوْ قَالَ أُسْنَدُ إِلَيْهَا وَ قَدْ عَزَفْتُ مِنْهُ وَ أَنَا فِي كُلِّ يَوْمٍ أَنْزِلُ فِيهِ فَأَقْرَأُ جُزْءاً مِنَ الْقُرْآنِ فَأَصْعَدُ
He said to me, ‘This is for my grave to be in it. I shall be placed upon it’ – or said, ‘I shall be pillowed to it, and I will be reciting from it, and during every day I descend into it and recite a part of the Quran, and I ascend (back)’.
وَ أَظُنُّهُ قَالَ فَأَخَذَ بِيَدِي وَ أَرَانِيهِ فَإِذَا كَانَ يَوْمَ كَذَا وَ كَذَا مِنْ شَهْرِ كَذَا وَ كَذَا مِنْ سَنَةِ كَذَا وَ كَذَا صِرْتُ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ دُفِنْتُ فِيهِ وَ هَذِهِ السَّاجَةُ مَعِي
And I think he said, ‘He grabbed my hand and showed it. ‘So when it would be such and such day, from such and such month, from such and such year, I shall go to Allah-azwj Mighty and Majestic and will be buried in it, and this wrapping would be with me’.
فَلَمَّا خَرَجْتُ مِنْ عِنْدِهِ أَثْبَتُّ مَا ذَكَرَهُ وَ لَمْ أَزَلْ مُتَرَقِّباً بِهِ ذَلِكَ فَمَا تَأَخَّرَ الْأَمْرُ حَتَّى اعْتَلَّ أَبُو جَعْفَرٍ فَمَاتَ فِي الْيَوْمِ الَّذِي ذَكَرَهُ مِنَ الشَّهْرِ الَّذِي قَالَهُ مِنَ السَّنَةِ الَّتِي ذَكَرَهَا وَ دُفِنَ فِيهِ.
When I went out from his presence, I confirmed what he mentioned and did not cease to wait for that with him. The matter was not delayed until Abu Ja’far became ill. He died during the day he mentioned, from the month he had said, from the year which he had mentioned it, and was buried in it’’.[116]
قَالَ أَبُو نَصْرٍ هِبَةُ اللَّهِ وَ قَدْ سَمِعْتُ هَذَا الْحَدِيثَ مِنْ غَيْرِ أَبِي عَلِيٍّ وَ حَدَّثَتْنِي بِهِ أَيْضاً أُمُّ كُلْثُومٍ بِنْتُ أَبِي جَعْفَرٍ رَضِيَ اللَّهُ عَنْهَا وَ أَخْبَرَنِي جَمَاعَةٌ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْأَسْوَدِ الْقُمِّيُ أَنَّ أَبَا جَعْفَرٍ الْعَمْرِيَّ قَدَّسَ اللَّهُ رُوحَهُ حَفَرَ لِنَفْسِهِ قَبْراً وَ سَوَّاهُ بِالسَّاجِ فَسَأَلْتُهُ عَنْ ذَلِكَ فَقَالَ لِلنَّاسِ أَسْبَابٌ
Abu Nasr Hibtullah said, ‘And I have heard this Hadeeth from other than Abu Ali, and it is narrated to me as well by Umm Kulsoum Bint Abu Ja’far, may Allah-azwj be Pleased with her, and a group informed me from Abu Ja’far Muhammad Bin Ali Bin Al-Husayn, may Allah-azwj be Pleased with him. He said, ‘It is narrated to me by Muhammad Bin Ali Bin Al Aswad Al Qummi.
‘Abu Ja’far Al-Amry, may Allah-azwj Sanctify his soul, dug a grave for himself and evened with a wrapping. I asked him about that. He said, ‘There are reasons for the people’.
ثُمَّ سَأَلْتُهُ عَنْ ذَلِكَ فَقَالَ قَدْ أُمِرْتُ أَنْ أَجْمَعَ أَمْرِي فَمَاتَ بَعْدَ ذَلِكَ بِشَهْرَيْنِ رَضِيَ اللَّهُ عَنْهُ وَ أَرْضَاهُ.
Then I asked him about that. He said, ‘I have been ordered to gather my affairs’. He died two months after that. May Allah-azwj be Pleased with him and Please him’’.[117]
4- غط، الغيبة للشيخ الطوسي وَ قَالَ أَبُو نَصْرٍ هِبَةُ اللَّهِ وَجَدْتُ بِخَطِّ أَبِي غَالِبٍ الزُّرَارِيِّ رَحِمَهُ اللَّهُ وَ غَفَرَ لَهُ أَنَّ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عُثْمَانَ الْعَمْرِيَّ رَحِمَهُ اللَّهُ مَاتَ فِي آخِرِ جُمَادَى الْأُولَى سَنَةَ خَمْسٍ وَ ثَلَاثِمِائَةٍ
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – Abd Abu Nasr Hibtullah said,
‘I found in the handwriting of Abu Ghalib Al-Zurary, may Allah-azwj be Pleased with him and Forgive (his sins) for him, ‘Abu Ja’far Muhammad Bin Usman Al-Amry, may Allah-azwj have Mercy on him, died at the end of Jumadi Al-Awwal in the year three hundred and fifty’.
وَ ذَكَرَ أَبُو نَصْرٍ هِبَةُ اللَّهِ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ أَنَّ أَبَا جَعْفَرٍ الْعَمْرِيَّ رَحِمَهُ اللَّهُ مَاتَ فِي سَنَةِ أَرْبَعٍ وَ ثَلَاثِمِائَةٍ وَ أَنَّهُ كَانَ يَتَوَلَّى هَذَا الْأَمْرَ نَحْواً مِنْ خَمْسِينَ سَنَةً فَيَحْمِلُ النَّاسُ إِلَيْهِ أَمْوَالَهُمْ وَ يُخْرِجُ إِلَيْهِمُ التَّوْقِيعَاتِ بِالْخَطِّ الَّذِي كَانَ يَخْرُجُ فِي حَيَاةِ الْحَسَنِ ع إِلَيْهِمْ بِالْمُهِمَّاتِ فِي أَمْرِ الدِّينِ وَ الدُّنْيَا
And Abu Nasr Hibtullah Bin Muhammad Bin Ahmad mentioned that Abu Ja’far Al-Amry, may Allah-azwj have Mercy on him, died in the year three hundred and four, and he was in charge of this matter for around fifty years. The people carried their wealth to him, and the letters emerged to them in the very handwriting which they used to emerge to them during the lifetime of Al-Hassan-asws, with the important matter regarding the religion and the world.
وَ فِيمَا يَسْأَلُونَهُ مِنَ الْمَسَائِلِ بِالْأَجْوِبَةِ الْعَجِيبَةِ رَضِيَ اللَّهُ عَنْهُ وَ أَرْضَاهُ قَالَ أَبُو نَصْرٍ هِبَةُ اللَّهِ إِنَّ قَبْرَ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عُثْمَانَ عِنْدَ وَالِدَتِهِ فِي شَارِعِ بَابِ الْكُوفَةِ فِي الْمَوْضِعِ الَّذِي كَانَتْ دُورُهُ وَ مَنَازِلُهُ وَ هُوَ الْآنَ فِي وَسَطِ الصَّحْرَاءِ قَدَّسَ اللَّهُ رُوحَهُ.
And among what they asked him from the issues with the wonderous answers, may Allah-azwj be Pleased with him and Please him, Abu Nasr Hibtullah said, ‘The grave of Abu Ja’far Muhammad Bin Usman is by the mother in street ‘Baab Al Kufa’ in the place was his room and his house, and today it is in the middle of the desert. May Allah-azwj Sanctify his soul’’.[118]
ذكر إقامة أبي جعفر محمد بن عثمان بن سعيد العمري أبا القاسم الحسين بن روح رضي الله عنهما مقامه بعده بأمر الإمام صلوات الله عليه
Mention of the nomination of Abu Ja’far Muhammad Bin Usman Bin Saeed Al-Amry Abu Al-Qasim Bin Rawh, may Allah-azwj be Pleased with them, in his position after him by the order of the Imam-azwj, may the Salawaat of Allah-azwj be upon him-ajfj
أَخْبَرَنِي الْحُسَيْنُ بْنُ إِبْرَاهِيمَ الْقُمِّيُّ قَالَ أَخْبَرَنِي أَبُو الْعَبَّاسِ أَحْمَدُ بْنُ عَلِيِّ بْنِ نُوحٍ قَالَ أَخْبَرَنِي أَبُو عَلِيٍّ أَحْمَدُ بْنُ جَعْفَرِ بْنِ سُفْيَانَ الْبَزَوْفَرِيُّ قَالَ حَدَّثَنِي أَبُو عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدٍ الْمَدَائِنِيُّ الْمَعْرُوفُ بِابْنِ قزدا فِي مَقَابِرِ قُرَيْشٍ قَالَ كَانَ مِنْ رَسْمِي إِذَا حَمَلْتُ الْمَالَ الَّذِي فِي يَدِي إِلَى الشَّيْخِ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عُثْمَانَ الْعَمْرِيِّ قَدَّسَ اللَّهُ رُوحَهُ أَنْ أَقُولَ لَهُ مَا لَمْ يَكُنْ أَحَدٌ يَسْتَقْبِلُهُ بِمِثْلِهِ هَذَا الْمَالُ وَ مَبْلَغُهُ كَذَا وَ كَذَا لِلْإِمَامِ ع
Al-Husayn Bin Ibrahim Al Qummi informed me. He said, ‘I am informed by Abu Al Abbas Ahmad Bin Ali Bin Nuh who said, ‘I am informed by Abu Ali Ahmad Bin Ja’far Bin Sufyan Al Bazufari who said, ‘It is narrated to me by Abu Abdullah Ja’far Bin Muhammad Al Madainy, well known as Ibn Qazda, in the graveyard of Qureysh (Al Kazimeyn), said,
‘It was my norm to carry the wealth which was in my hands to the Sheikh Abu Ja’far Muhammad Bin Usman Al-Amry, may Allah-azwj Sanctify his soul. I would say to him that there does not happen to be anyone (else) like him receiving this wealth and its extent is such and such, for the Imam-ajfj’.
فَيَقُولُ لِي نَعَمْ دَعْهُ فَأُرَاجِعُهُ فَأَقُولُ لَهُ تَقُولُ لِي إِنَّهُ لِلْإِمَامِ فَيَقُولُ نَعَمْ لِلْإِمَامِ ع فَيَقْبِضُهُ فَصِرْتُ إِلَيْهِ آخِرَ عَهْدِي بِهِ قَدَّسَ اللَّهُ رُوحَهُ وَ مَعِي أَرْبَعُمِائَةِ دِينَارٍ فَقُلْتُ لَهُ عَلَى رَسْمِي فَقَالَ لِي امْضِ بِهَا إِلَى الْحُسَيْنِ بْنِ رَوْحٍ فَتَوَقَّفْتُ
He would say to me, ‘Yes, leave it! I shall review it’. I would say to him, ‘Are you saying to me it is for the Imam-ajfj?’ He would say, ‘Yes, for the Imam-ajfj’. He would take possession of it. Last time I came to him, may Allah-azwj Sanctify his soul, and there were four hundred Dinars with me. I said to him upon my norm. He said to me, ‘Go with it to Al-Husayn Bin Rawh!’
فَقُلْتُ تَقْبِضُهَا أَنْتَ مِنِّي عَلَى الرَّسْمِ فَرَدَّ عَلَيَّ كَالْمُنْكِرِ لِقَوْلِي قَالَ قُمْ عَافَاكَ اللَّهُ فَادْفَعْهَا إِلَى الْحُسَيْنِ بْنِ رَوْحٍ فَلَمَّا رَأَيْتُ فِي وَجْهِهِ غَضَباً خَرَجْتُ وَ رَكِبْتُ دَابَّتِي فَلَمَّا بَلَغْتُ بَعْضَ الطَّرِيقِ رَجَعْتُ كَالشَّاكِّ فَدَقَقْتُ الْبَابَ فَخَرَجَ إِلَيَّ الْخَادِمُ فَقَالَ مَنْ هَذَا فَقُلْتُ أَنَا فُلَانٌ فَاسْتَأْذِنْ لِي
I said, ‘You take possession of it from me upon the norm’. He rebutted to me like the dislike of my words. He said, ‘Arise, may Allah-azwj Pardon you, and hand it to Al-Husayn Bin Rawh!’ When I saw the anger in his face, I went out and rode my animal. When I reached one of the road, I return like the doubter and knocked the door. The servant came to me. He said, ‘Who is this?’ I said, ‘I am so and so. Seek permission for me’.
فَرَاجَعَنِي وَ هُوَ مُنْكِرٌ لِقَوْلِي وَ رُجُوعِي فَقُلْتُ لَهُ ادْخُلْ فَاسْتَأْذِنْ لِي فَإِنَّهُ لَا بُدَّ مِنْ لِقَائِهِ فَدَخَلَ فَعَرَّفَهُ خَبَرَ رُجُوعِي وَ كَانَ قَدْ دَخَلَ إِلَى دَارِ النِّسَاءِ فَخَرَجَ وَ جَلَسَ عَلَى سَرِيرٍ وَ رِجْلَاهُ فِي الْأَرْضِ وَ فِيهِمَا نَعْلَانِ نَصِفُ حُسْنَهُمَا وَ حُسْنَ رِجْلَيْهِ
He returned to me, and he disliked my words and returned me. I said to him, ‘Enter and seek permission for me, for there is no escape from meeting him!’ He entered and let him know the news of my return, and he had entered to the room of the women. He came out and sat upon a bed, and his legs were in the ground, and in them were slipper describing their beauty and the beauty of his legs.
فَقَالَ لِي مَا الَّذِي جَرَّأَكَ عَلَى الرُّجُوعِ وَ لِمَ لَمْ تَمْتَثِلْ مَا قُلْتُهُ لَكَ فَقُلْتُ لَمْ أَجْسُرْ عَلَى مَا رَسَمْتَهُ لِي فَقَالَ لِي وَ هُوَ مُغْضَبٌ قُمْ عَافَاكَ اللَّهُ فَقَدْ أَقَمْتُ أَبَا الْقَاسِمِ الْحُسَيْنَ بْنَ رَوْحٍ مَقَامِي وَ نَصَبْتُهُ مَنْصَبِي فَقُلْتُ بِأَمْرِ الْإِمَامِ فَقَالَ قُمْ عَافَاكَ اللَّهُ كَمَا أَقُولُ لَكَ
He said to me, ‘What is that which made you audacious upon the returning, and why did you not implement what I had said to you?’ I said, ‘I am not being audacious. It is based upon what had been the norm for me’. He said to me, and he was angry, ‘Arise, may Allah-azwj Pardon you, for I have nominated Abu Al-Qasim Al-Husayn Bin Rawh in my place and appointed him in my position’. I said, ‘By the order of the Imam-ajfj?’ He said, ‘Arise, may Allah-azwj Pardon you, just as I am saying to you!’
فَلَمْ يَكُنْ عِنْدِي غَيْرُ الْمُبَادَرَةِ فَصِرْتُ إِلَى أَبِي الْقَاسِمِ بْنِ رَوْحٍ وَ هُوَ فِي دَارٍ ضَيِّقَةٍ فَعَرَّفْتُهُ مَا جَرَى فَسَرَّ بِهِ وَ شَكَرَ اللَّهَ عَزَّ وَ جَلَّ وَ دَفَعْتُ إِلَيْهِ الدَّنَانِيرَ وَ مَا زِلْتُ أَحْمِلُ إِلَيْهِ مَا يَحْصُلُ فِي يَدِي بَعْدَ ذَلِكَ.
So there did not happen any other initiative. I went to Abu Al-Qasim Bin Rawh, and he was in the guest house. I let him know of what had transpired. He was cheered by it and thanked Allah-azwj Mighty and Majestic, and I handed to him the Dinars and did not cease to carry to him whatever had arrived in my hands, after that’’.[119]
وَ سَمِعْتُ أَبَا الْحَسَنِ عَلِيَّ بْنَ بِلَالِ بْنِ مُعَاوِيَةَ الْمُهَلَّبِيَّ يَقُولُ فِي حَيَاةِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ قُولَوَيْهِ سَمِعْتُ أَبَا الْقَاسِمِ جَعْفَرَ بْنَ مُحَمَّدِ بْنِ قُولَوَيْهِ الْقُمِّيَّ يَقُولُ سَمِعْتُ جَعْفَرَ بْنَ أَحْمَدَ بْنِ مَتِّيلٍ الْقُمِّيَّ يَقُولُ كَانَ مُحَمَّدُ بْنُ عُثْمَانَ أَبُو جَعْفَرٍ الْعَمْرِيُّ رَضِيَ اللَّهُ عَنْهُ لَهُ مَنْ يَتَصَرَّفُ لَهُ بِبَغْدَادَ نَحْوٌ مِنْ عَشَرَةِ أَنْفُسٍ وَ أَبُو الْقَاسِمِ بْنُ رَوْحٍ رَضِيَ اللَّهُ عَنْهُ فِيهِمْ وَ كُلُّهُمْ كَانَ أَخَصَّ بِهِ مِنْ أَبِي الْقَاسِمِ بْنِ رَوْحٍ رَضِيَ اللَّهُ عَنْهُ حَتَّى إِنَّهُ كَانَ إِذَا احْتَاجَ إِلَى حَاجَةٍ أَوْ إِلَى سَبَبٍ يُنَجِّزُهُ عَلَى يَدِ غَيْرِهِ لَمَّا لَمْ يَكُنْ لَهُ تِلْكَ الْخُصُوصِيَّةُ
And I heard Abu Al-Hassan Ali Bin Bilal Bin Muawiya Al Muhallaby saying during the lifetime of Ja’far Bin Muhammad Bin Qawlawiya, ‘I heard Abu Al-Qasim Ja’far Bin Muhammad Bin Qawlawiya Al Qummi saying, ‘I heard Ja’far Bin Ahmad Bin Mateel Al Qummi saying,
‘Muhammad Bin Usman Abu Ja’far Al-Amry, may Allah-azwj be Pleased with him, there were ten people at Baghdad disposing for him, and Abu Al-Qasim Bin Rawh, may Allah-azwj be Pleased with him, was among them, and all of them were specialised with it from Abu Al-Qasim Bin Rawh, may Allah-azwj be Pleased with him, until when he was needy to a need, or to a means, he would accomplish it upon the hands of someone else, where there did not happen to be that specialisation for him.
فَلَمَّا كَانَ وَقْتُ مُضِيِّ أَبِي جَعْفَرٍ رَضِيَ اللَّهُ عَنْهُ وَقَعَ الِاخْتِيَارُ عَلَيْهِ وَ كَانَتِ الْوَصِيَّةُ إِلَيْهِ قَالَ وَ قَالَ مَشَايِخُنَا كُنَّا لَا نَشُكُّ أَنَّهُ إِنْ كَانَتْ كَائِنَةٌ مِنْ أَبِي جَعْفَرٍ لَا يَقُومُ مَقَامَهُ إِلَّا جَعْفَرُ بْنُ أَحْمَدَ بْنِ مَتِّيلٍ أَوْ أَبُوهُ لِمَا رَأَيْنَا مِنَ الْخُصُوصِيَّةِ بِهِ وَ كَثْرَةِ كَيْنُونَتِهِ فِي مَنْزِلِهِ
When it was the time of the death of Abu Ja’far, may Allah-azwj be Pleased with him, the choice fell upon him, and the bequest had been to him. He said, and our elders said, ‘We had not doubt that if the event of death of Abu Ja’far were to happen were to happen, no one would be standing in his position except Ja’far Bin Ahmad Bin Mateel, or his father, due to what we had seen from the specialisation with him and the frequency of his being in his house.
حَتَّى بَلَغَ أَنَّهُ كَانَ فِي آخِرِ عُمُرِهِ لَا يَأْكُلُ طَعَاماً إِلَّا مَا أُصْلِحَ فِي مَنْزِلِ جَعْفَرِ بْنِ أَحْمَدَ بْنِ مَتِّيلٍ وَ أَبِيهِ بِسَبَبٍ وَقَعَ لَهُ وَ كَانَ طَعَامُهُ الَّذِي يَأْكُلُهُ فِي مَنْزِلِ جَعْفَرٍ وَ أَبِيهِ وَ كَانَ أَصْحَابُنَا لَا يَشُكُّونَ إِنْ كَانَتْ حَادِثَةٌ لَمْ تَكُنِ الْوَصِيَّةُ إِلَّا إِلَيْهِ مِنَ الْخُصُوصِيَّةِ
It reached to the extent that at the end of his life, he would not eat a meal except what would be correct in the house of Ja’far Bin Ahmad Bin Mateel and his father, due to the reason which had occurred for him, and his meal which he ate in the house of Ja’far and his father. And our companions were not doubting that if the death were to occur, the bequest would not be excepting to him, due to the specialisation.
فَلَمَّا كَانَ عِنْدَ ذَلِكَ وَ وَقَعَ الِاخْتِيَارُ عَلَى أَبِي الْقَاسِمِ سَلَّمُوا وَ لَمْ يُنْكِرُوا وَ كَانُوا مَعَهُ وَ بَيْنَ يَدَيْهِ كَمَا كَانُوا مَعَ أَبِي جَعْفَرٍ رَضِيَ اللَّهُ عَنْهُ وَ لَمْ يَزَلْ جَعْفَرُ بْنُ أَحْمَدَ بْنِ مَتِّيلٍ فِي جُمْلَةِ أَبِي الْقَاسِمِ رَضِيَ اللَّهُ عَنْهُ وَ بَيْنَ يَدَيْهِ كَتَصَرُّفِهِ بَيْنَ يَدَيْ أَبِي جَعْفَرٍ الْعَمْرِيِّ إِلَى أَنْ مَاتَ رَضِيَ اللَّهُ عَنْهُ
When it was during that, and the choice fell upon Abu Al-Qasim, they submitted and did not deny, and they were with him and in front of him, just as they had been with Abu Ja’far, may Allah-azwj be Pleased with him. And Ja’far Bin Ahmad Bin Mateel did not cease to be with Abu Al-Qasim, may Allah-azwj be Pleased with him, and in front of him, just like his frequenting in front of Abu Ja’far Al-Amry until he, may Allah-azwj be Pleased with him, died.
فَكُلُّ مَنْ طَعَنَ عَلَى أَبِي الْقَاسِمِ فَقَدْ طَعَنَ عَلَى أَبِي جَعْفَرٍ وَ طَعَنَ عَلَى الْحُجَّةِ صَلَوَاتُ اللَّهِ عَلَيْهِ.
Everyone who accused upon Abu Al-Qasim, so he had accused upon Abu Ja’far, and accused upon the Divine Authority, may the Salawaat of Allah-azwj be upon him-ajfj’’.[120]
وَ أَخْبَرَنَا جَمَاعَةٌ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ بَابَوَيْهِ قَالَ حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ الْأَسْوَدِ رَحِمَهُ اللَّهُ قَالَ كُنْتُ أَحْمِلُ الْأَمْوَالَ الَّتِي تَحْصُلُ فِي بَابِ الْوَقْفِ إِلَى أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عُثْمَانَ الْعَمْرِيِّ رَحِمَهُ اللَّهُ فَيَقْبِضُهَا مِنِّي
And we are informed by a group, from Abu Ja’far Muhammad Bin Ali Bin Al-Husayn Bin Babuwayh who said, ‘It is narrated to us by Abu Ja’far Muhammad Bin Ali Al Aswad, may Allah-azwj have mercy on him, said,
‘I used to carry the wealth which ended up in the dedicated door, to Abu Ja’far Muhammad Bin Usman Al-Amry, may Allah-azwj have Mercy on him, so he would take possession of it from me.
فَحَمَلْتُ إِلَيْهِ يَوْماً شَيْئاً مِنَ الْأَمْوَالِ فِي آخِرِ أَيَّامِهِ قَبْلَ مَوْتِهِ بِسَنَتَيْنِ أَوْ ثَلَاثِ سِنِينَ فَأَمَرَنِي بِتَسْلِيمِهِ إِلَى أَبِي الْقَاسِمِ الرَّوْحِيِّ رَضِيَ اللَّهُ عَنْهُ
One day I carried something from the wealth to him at the end of his days two or three years before his death. He instructed me with submitting it to Abu Al-Qasim Al-Rawhy, may Allah-azwj be Pleased with him.
فَكُنْتُ أُطَالِبُهُ بِالْقُبُوضِ فَشَكَا ذَلِكَ إِلَى أَبِي جَعْفَرٍ رَضِيَ اللَّهُ عَنْهُ فَأَمَرَنِي أَنْ لَا أُطَالِبَهُ بِالْقُبُوضِ وَ قَالَ كُلُّ مَا وَصَلَ إِلَى أَبِي الْقَاسِمِ فَقَدْ وَصَلَ إِلَيَّ فَكُنْتُ أَحْمِلُ بَعْدَ ذَلِكَ الْأَمْوَالَ إِلَيْهِ وَ لَا أُطَالِبُهُ بِالْقُبُوضِ.
I kept asking him to take possession, so he complained of that to Abu Ja’far, may Allah-azwj be Pleased with him. He instructed me that I should not ask him with taking possession, and said, ‘All what arrives to Abu Al-Qasim, so it has been arriving to me’. So, after that, I used to carry the wealth to him, and not ask him to take possession’’.[121]
5- غط، الغيبة للشيخ الطوسي وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ قَالَ أَخْبَرَنَا عَلِيُّ بْنُ مُحَمَّدِ بْنِ مَتِّيلٍ عَنْ عَمِّهِ جَعْفَرِ بْنِ أَحْمَدَ بْنِ مَتِّيلٍ قَالَ لَمَّا حَضَرَتْ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عُثْمَانَ الْعَمْرِيَّ الْوَفَاةُ كُنْتُ جَالِساً عِنْدَ رَأْسِهِ أُسَائِلُهُ وَ أُحَدِّثُهُ وَ أَبُو الْقَاسِمِ بْنُ رَوْحٍ عِنْدَ رِجْلَيْهِ فَالْتَفَتَ إِلَيَّ ثُمَّ قَالَ أُمِرْتُ أَنْ أُوصِيَ إِلَى أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – ‘And by this chain, from Muhammad Bin Ali Bin Al-Husayn who said, ‘We were informed by Ali Bin Muhammad Bin Mateel, from his uncle Jafar Bin Ahmad Bin Mateel who said,
‘When the death presented to Abu Ja’far Muhammad Bin Usman Al-Amry, I was seated by his head, asking him, and discussing with him, and Abu Al-Qasim Bin Rawh was by his legs. He turned to me, then said, ‘I am ordered to bequeath to Abu Al-Qasim Al-Husayn Bin Rawh’.
قَالَ فَقُمْتُ مِنْ عِنْدِ رَأْسِهِ وَ أَخَذْتُ بِيَدِ أَبِي الْقَاسِمِ وَ أَجْلَسْتُهُ فِي مَكَانِي وَ تَحَوَّلْتُ إِلَى عِنْدِ رِجْلَيْهِ.
He (the narrator) said, ‘I stood up from being by his head and grabbed a hand of Abu Al-Qasim and seated him in my place, and I transferred to being by his legs’’.[122]
6- غط، الغيبة للشيخ الطوسي قَالَ ابْنُ نُوحٍ وَ حَدَّثَنِي أَبُو عَبْدِ اللَّهِ الْحُسَيْنُ بْنُ عَلِيِّ بْنِ بَابَوَيْهِ قَدِمَ عَلَيْنَا الْبَصْرَةَ فِي شَهْرِ رَبِيعٍ الْأَوَّلِ سَنَةَ ثَمَانٍ وَ سَبْعِينَ وَ ثَلَاثِمِائَةٍ قَالَ سَمِعْتُ عَلَوِيَّةَ الصَّفَّارَ وَ الْحُسَيْنَ بْنَ أَحْمَدَ بْنِ إِدْرِيسَ رَضِيَ اللَّهُ عَنْهُمَا يَذْكُرَانِ هَذَا الْحَدِيثَ وَ ذَكَرَا أَنَّهُمَا حَضَرَا بَغْدَادَ فِي ذَلِكَ الْوَقْتِ وَ شَاهَدَا ذَلِكَ وَ أَخْبَرَنَا جَمَاعَةٌ عَنْ أَبِي مُحَمَّدٍ هَارُونَ بْنِ مُوسَى قَالَ أَخْبَرَنِي أَبُو عَلِيٍّ مُحَمَّدُ بْنُ هَمَّامٍ رَضِيَ اللَّهُ عَنْهُ وَ أَرْضَاهُ أَنَّ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عُثْمَانَ الْعَمْرِيَّ قَدَّسَ اللَّهُ رُوحَهُ جَمَعَنَا قَبْلَ مَوْتِهِ وَ كُنَّا وُجُوهَ الشِّيعَةِ وَ شُيُوخَهَا فَقَالَ لَنَا إِنْ حَدَثَ عَلَيَّ حَدَثُ الْمَوْتِ فَالْأَمْرُ إِلَى أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ النَّوْبَخْتِيِّ فَقَدْ أُمِرْتُ أَنْ أَجْعَلَهُ فِي مَوْضِعِي بَعْدِي فَارْجِعُوا إِلَيْهِ وَ عَوِّلُوا فِي أُمُورِكُمْ عَلَيْهِ.
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – Ibn Nuh said, ‘And it is narrated to me by Abdullah Al-Husayn Bin Ali Bin Babuwayh having arrived to us at Al Basra during the month of Rabbi Al Awwal of the year three hundred and seventy-eight. He said, ‘I heard Alawiya Al Saffar and Al-Husayn Bin Ahmad Bin Idrees, may Allah-azwj be Pleased from them, mentioned this Hadeeth, and they mentioned that they were present at Baghdad during that time and had witnessed that, and a group informed us, from Abu Muhammad Haroun Bin Musa who said, ‘I was informed by Abu Ali Muhammad Bin Hammam, may Allah-azwj be Pleased with him and Please him,
‘Abu Ja’far Bin Muhammad Bin Usman Al-Amry, may Allah-azwj Sanctify his soul, gathered us before his death, and we were (recognised) faces of the Shias and our elders. He said to us, ‘If the event of death were to occur upon me, then the matter is to Abu Al-Qasim Bin Rawh Al-Nowbakhty, for I have been ordered to make him to be in my place after me. So refer to him and rely upon him in your affairs’’.[123]
وَ أَخْبَرَنِي الْحُسَيْنُ بْنُ إِبْرَاهِيمَ عَنِ ابْنِ نُوحٍ عَنْ أَبِي نَصْرٍ هِبَةِ اللَّهِ بْنِ مُحَمَّدٍ قَالَ حَدَّثَنِي خَالِي أَبُو إِبْرَاهِيمَ جَعْفَرُ بْنُ أَحْمَدَ النَّوْبَخْتِيُّ قَالَ قَالَ لِي أَبِي أَحْمَدُ بْنُ إِبْرَاهِيمَ وَ عَمِّي أَبُو جَعْفَرٍ عَبْدُ اللَّهِ بْنُ إِبْرَاهِيمَ وَ جَمَاعَةٌ مِنْ أَهْلِنَا يَعْنِي بَنِي نَوْبَخْتَ أَنَّ أَبَا جَعْفَرٍ الْعَمْرِيَّ لَمَّا اشْتَدَّتْ حَالُهُ اجْتَمَعَ جَمَاعَةٌ مِنْ وُجُوهِ الشِّيعَةِ مِنْهُمْ أَبُو عَلِيِّ بْنُ هَمَّامٍ وَ أَبُو عَبْدِ اللَّهِ بْنُ مُحَمَّدٍ الْكَاتِبُ وَ أَبُو عَبْدِ اللَّهِ الْبَاقَطَانِيُّ وَ أَبُو سَهْلٍ إِسْمَاعِيلُ بْنُ عَلِيٍّ النَّوْبَخْتِيُّ وَ أَبُو عَبْدِ اللَّهِ بْنُ الْوَجْنَاءِ وَ غَيْرُهُمْ مِنَ الْوُجُوهِ وَ الْأَكَابِرِ
And Al-Husayn Bin Ibrahim informed me, from Ibn Nuh, from Abu Nasr Hibtullah Bin Muhammad who said, ‘It is narrated to me by my maternal uncle Abu Ibrahim Ja’far Bin Ahmad Al-Nowbakhty who said, ‘Abu Ahmad Bin Ibrahim and my paternal uncle Abu Ja’far Abdullah Bin Ibrahim, and a group of our family members, meaning the clan of Nowbakht, said to me,
‘Abu Ja’far Al-Amry, when his state became severe, he gathered a group from the (recognised) faces of the Shias. From them were Abu Ali Bin Hammam, and Abu Abdullah Bin Muhammad the scribe, and Abu Abdullah Al-Baqatany, and Abu Sahl Ismail Bin Ali Al-Nowbakhty, and Abu Abdullah Bin Al-Wajna’a and others from the father and great ones.
فَدَخَلُوا عَلَى أَبِي جَعْفَرٍ رَضِيَ اللَّهُ عَنْهُ فَقَالُوا لَهُ إِنْ حَدَثَ أَمْرٌ فَمَنْ يَكُونُ مَكَانَكَ فَقَالَ لَهُمْ هَذَا أَبُو الْقَاسِمِ الْحُسَيْنُ بْنُ رَوْحِ بْنِ أَبِي بَحْرٍ النَّوْبَخْتِيُّ الْقَائِمُ مَقَامِيُّ وَ السَّفِيرُ بَيْنَكُمْ وَ بَيْنَ صَاحِبِ الْأَمْرِ وَ الْوَكِيلُ لَهُ وَ الثِّقَةُ الْأَمِينُ فَارْجِعُوا إِلَيْهِ فِي أُمُورِكُمْ وَ عَوِّلُوا عَلَيْهِ فِي مُهِمَّاتِكُمْ فَبِذَلِكَ أُمِرْتُ وَ قَدْ بَلَّغْتُ.
They entered to see Abu Ja’far, may Allah-azwj be Pleased with him. They said to him, ‘If the matter (death) occurs, then who would be in your place?’ He said to them, ‘This Abu Al-Qasim Al-Husayn Bin Rawh Bin Abu Bahr Al-Nowbakhty would be standing in my position and be the ambassador between you all and Master-ajfj of the command, and the representative for him-ajfj, and the trusted, and the reliable. Therefore, refer to him regarding your affairs and rely upon him regarding your important matters, for that is what I have been ordered, and I have delivered’’.[124]
وَ بِهَذَا الْإِسْنَادِ عَنْ هِبَةِ اللَّهِ بْنِ مُحَمَّدِ ابْنِ بِنْتِ أُمِّ كُلْثُومٍ بِنْتِ أَبِي جَعْفَرٍ الْعَمْرِيِّ قَالَ حَدَّثَتْنِي أُمُّ كُلْثُومٍ بِنْتُ أَبِي جَعْفَرٍ رَضِيَ اللَّهُ عَنْهَا قَالَتْ كَانَ أَبُو الْقَاسِمِ الْحُسَيْنُ بْنُ رَوْحٍ قُدِّسَ سِرُّهُ وَكِيلًا لِأَبِي جَعْفَرٍ رَحِمَهُ اللَّهُ سِنِينَ كَثِيرَةً يَنْظُرُ لَهُ فِي أَمْلَاكِهِ وَ يُلْقِي بِأَسْرَارِهِ الرُّؤَسَاءَ مِنَ الشِّيعَةِ وَ كَانَ خِصِّيصاً بِهِ حَتَّى إِنَّهُ كَانَ يُحَدِّثُهُ بِمَا يَجْرِي بَيْنَهُ وَ بَيْنَ جَوَارِيهِ لِقُرْبِهِ مِنْهُ وَ أُنْسِهِ
And by this chain from Hibtullah Bin Muhammad Ibn Bint Umm Kulsoum Bint Abu Ja’far Al-Amry said, ‘It is narrated to me by Umm Kulsoum Bint Abu Ja’far, may Allah-azwj be Pleased from her. She said,
‘Abu Al-Qasim Al-Husayn Bin Rawh, may Allah-azwj Sanctify his soul, was a representative of Abu Ja’far, may Allah-azwj be Pleased with him, for a lot of years. He looked after his possession and cast his secrets to the chiefs from the Shias, and he was specialised with it to the extent that he would narrate to him with what had transpired between him and his neighbours, due to his nearness from him, and his affection.
قَالَتْ وَ كَانَ يَدْفَعُ إِلَيْهِ فِي كُلِّ شَهْرٍ ثَلَاثِينَ دِينَاراً رِزْقاً لَهُ غَيْرَ مَا يَصِلُ إِلَيْهِ مِنَ الْوُزَرَاءِ وَ الرُّؤَسَاءِ مِنَ الشِّيعَةِ مِثْلِ آلِ الْفُرَاتِ وَ غَيْرِهِمْ لِجَاهِهِ وَ لِمَوْضِعِهِ وَ جَلَالَةِ مَحَلِّهِ عِنْدَهُمْ
She said, ‘And he would hand over to him thirty Dinars during every month as a sustenance for him, apart from what would arrive to him from the ministers and the chiefs of the Shias, like the family of Al-Furat and others, due to his majesty and his placement, and the majesty of his position in their presence.
فَحَصَّلَ فِي أَنْفُسِ الشِّيعَةِ مُحَصَّلًا جَلِيلًا لِمَعْرِفَتِهِمْ بِاخْتِصَاصِ أَبِي إِيَّاهُ وَ تَوْثِيقِهِ عِنْدَهُمْ وَ نَشْرِ فَضْلِهِ وَ دِينِهِ وَ مَا كَانَ يَحْتَمِلُهُ مِنْ هَذَا الْأَمْرِ فَتَمَهَّدَتْ لَهُ الْحَالُ فِي طُولِ حَيَاةِ أَبِي إِلَى أَنِ انْتَهَتِ الْوَصِيَّةُ إِلَيْهِ بِالنَّصِّ عَلَيْهِ
It resulted in him achieving a great achievement in the hearts of the Shias due to their recognising due to my father specialising him and trusting him in their presence, and his merits and his religion spread, and what he was carrying from this matter. So the situation was smoothed out for him during the length of the lifetime of my father until the bequest ended to him with the text upon him.
فَلَمْ يَخْتَلِفْ فِي أَمْرِهِ وَ لَمْ يَشُكَّ فِيهِ أَحَدٌ إِلَّا جَاهِلٌ بِأَمْرِ أَبِي أَوَّلًا مَعَ مَا لَسْتُ أَعْلَمُ أَنَّ أَحَداً مِنَ الشِّيعَةِ شَكَّ فِيهِ وَ قَدْ سَمِعْتُ بِهَذَا مِنْ غَيْرِ وَاحِدٍ مِنْ بَنِي نَوْبَخْتَ رَحِمَهُمُ اللَّهُ مِثْلِ أَبِي الْحُسَيْنِ بْنِ كِبْرِيَاءَ وَ غَيْرِهِ.
No one differed regarding his matter nor doubted in him except one ignorant with the matter of my father firstly, along with what I don’t know of anyone from the Shias having doubted regarding him’. And I have heard this from more than one from the clan of Nowbakht, may Allah-azwj have Mercy on them, like Abu Al-Husayn Bin Kibriya and others’’.[125]
وَ أَخْبَرَنِي جَمَاعَةٌ عَنْ أَبِي الْعَبَّاسِ بْنِ نُوحٍ قَالَ وَجَدْتُ بِخَطِّ مُحَمَّدِ بْنِ نَفِيسٍ فِيمَا كَتَبَهُ بِالْأَهْوَازِ أَوَّلَ كِتَابٍ وَرَدَ مِنْ أَبِي الْقَاسِمِ رَضِيَ اللَّهُ عَنْهُ نَعْرِفُهُ عَرَّفَهُ اللَّهُ الْخَيْرَ كُلَّهُ وَ رِضْوَانَهُ وَ أَسْعَدَهُ بِالتَّوْفِيقِ
And a group informed me from Abu Al Abbas Bin Nuh who said,
‘I found in the handwriting of Muhammad Bin Nafees among what he wrote at Al-Ahwaz, the first letter we know of to arrive from Abu Al-Qasim, may Allah-azwj be Pleased with him, may Allah-azwj Grant him goodness, all of it, and His-azwj Pleasure, and Make him fortunate with the inclination.
وَقَفْنَا عَلَى كِتَابِهِ وَ هُوَ ثِقَتُنَا بِمَا هُوَ عَلَيْهِ وَ أَنَّهُ عِنْدَنَا بِالْمَنْزِلَةِ وَ الْمَحَلِّ اللَّذَيْنِ يَسُرَّانِهِ زَادَ اللَّهُ فِي إِحْسَانِهِ إِلَيْهِ إِنَّهُ وَلِيٌّ قَدِيرٌ وَ الْحَمْدُ لِلَّهِ لَا شَرِيكَ لَهُ وَ صَلَّى اللَّهُ عَلَى رَسُولِهِ مُحَمَّدٍ وَ آلِهِ وَ سَلَّمَ تَسْلِيماً كَثِيراً
We paused upon his letter, and he was our trusted one with what he was upon, and he was with us at the status and position of those who made him happy, may Allah-azwj Increase His-azwj Favours to him. He-azwj is the Guardian, Able, and the Praise is for Allah-azwj, there is no associate for Him-azwj, and may Allah-azwj Send Salawaat upon His-azwj Rasool-saww Muhammad-saww and his-saww Progeny-asws and Greet with abundant Greetings.
وَرَدَتْ هَذِهِ الرُّقْعَةُ يَوْمَ الْأَحَدِ لِسِتِّ لَيَالٍ خَلَوْنَ مِنْ شَوَّالٍ سَنَةَ خَمْسٍ وَ ثَلَاثِمِائَةٍ
This letter arrived on the day of Sunday on the sixth night vacant from Shawwal of the year three hundred and five’.
أَقُولُ ذَكَرَ الشَّيْخُ بَعْدَ ذَلِكَ التَّوْقِيعَاتِ الَّتِي خَرَجَتْ إِلَى الْحِمْيَرِيِّ عَلَى مَا نَقَلْنَاهُ فِي بَابِ التَّوْقِيعَاتِ ثُمَّ قَالَ وَ كَانَ أَبُو الْقَاسِمِ رَحِمَهُ اللَّهُ مِنْ أَعْقَلِ النَّاسِ عِنْدَ الْمُخَالِفِ وَ الْمُوَافِقِ وَ يَسْتَعْمِلُ التَّقِيَّةَ-
I am saying, ‘The Sheikh mentioned the letters after that which had emerged to Al-Himeyri based upon what we have transmitted in the chapter on letters. Then he said, ‘And Abu Al-Qasim, may Allah-azwj have Mercy on him, was from the most intellectual of the people in the view of the adversaries, and appropriate, and he utilised the Taqiyya (dissimulation)’’.[126]
فَرَوَى أَبُو نَصْرٍ هِبَةُ اللَّهِ بْنُ مُحَمَّدٍ قَالَ حَدَّثَنِي أَبُو عَبْدِ اللَّهِ بْنُ غَالِبٍ وَ أَبُو الْحَسَنِ بْنُ أَبِي الطَّيِّبِ قَالا مَا رَأَيْتُ مَنْ هُوَ أَعْقَلُ مِنَ الشَّيْخِ أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ وَ لَعَهْدِي بِهِ يَوْماً فِي دَارِ ابْنِ يَسَارٍ وَ كَانَ لَهُ مَحَلٌّ عِنْدَ السَّيِّدِ وَ الْمُقْتَدِرِ عَظِيمٌ وَ كَانَتِ الْعَامَّةُ أَيْضاً تُعَظِّمُهُ وَ كَانَ أَبُو الْقَاسِمِ يَحْضُرُ تَقِيَّةً وَ خَوْفاً
It is reported by Abu Nasr Hibtullah Bin Muhammad who said, ‘It is narrated to me by Abu Abdullah Bin Ghalib and Abu Al-Hassan Bin Abu Al Tayyib who both said,
‘I have not seen anyone who is more intellectual than the Sheikh Abu Al-Qasim Al-Husayn Bin Rawh, and my time with him one day was in the house of Ibn Yasaar, and there was a position for him in the presence of the Seyyid, and mighty power, and the general Muslims as well were revering him, and Abu Al-Qasim was presenting the Taqiyya (dissimulation) and fear.
فَعَهْدِي بِهِ وَ قَدْ تَنَاظَرَ اثْنَانِ فَزَعَمَ وَاحِدٌ أَنَّ أَبَا بَكْرٍ أَفْضَلُ النَّاسِ بَعْدَ رَسُولِ اللَّهِ ص ثُمَّ عُمَرُ ثُمَّ عَلِيٌّ وَ قَالَ الْآخَرُ بَلْ عَلِيٌّ أَفْضَلُ مِنْ عُمَرَ فَزَادَ الْكَلَامُ بَيْنَهُمَا
He pacted to me with it, and two people contended. One claimed, ‘Abu Bakr was the most superior of the people after Rasool-Allah-saww, then Umar, then Ali-asws’, and the other one said, ‘But Ali-asws is superior to Umar’. The talk increased between them.
فَقَالَ أَبُو الْقَاسِمِ رَضِيَ اللَّهُ عَنْهُ الَّذِي اجْتَمَعَتْ عَلَيْهِ الصَّحَابَةُ هُوَ تَقْدِيمُ الصِّدِّيقِ ثُمَّ بَعْدَهُ الْفَارُوقُ ثُمَّ بَعْدَهُ عُثْمَانُ ذُو النُّورَيْنِ ثُمَّ عَلِيٌّ الْوَصِيُّ وَ أَصْحَابُ الْحَدِيثِ عَلَى ذَلِكَ وَ هُوَ الصَّحِيحُ عِنْدَنَا
Abu Al-Qasim, may Allah-azwj be Pleased with him said, ‘The one upon whom the companions were united upon, he is foremost, the truthful, the after him is Al-Farouq, then after him is Usman Zul Noorayn, then Ali-asws the successor-asws, and the companions of the Ahadeeth are upon that, and it is the correct with us’.
فَبَقِيَ مَنْ حَضَرَ الْمَجْلِسَ مُتَعَجِّباً مِنْ هَذَا الْقَوْلِ وَ كَانَتِ الْعَامَّةُ الْحُضُورُ يَرْفَعُونَهُ عَلَى رُءُوسِهِمْ وَ كَثُرَ الدُّعَاءُ لَهُ وَ الطَّعْنُ عَلَى مَنْ يَرْمِيهِ بِالرَّفْضِ
The ones who were present in the gathering were surprised from this word, and the general Muslims who were present used to raise him above their heads and frequently the supplication for him, and the taunting upon the one whom they accused with the rejection (Rafizite).
فَوَقَعَ عَلَيَّ الضَّحِكُ فَلَمْ أَزَلْ أَتَصَبَّرُ وَ أَمْنَعُ نَفْسِي وَ أَدُسُّ كُمِّي فِي فَمِي فَخَشِيتُ أَنْ أَفْتَضِحَ فَوَثَبْتُ عَنِ الْمَجْلِسِ وَ نَظَرَ إِلَيَّ فَتَفَطَّنَ لِي فَلَمَّا حَصَلْتُ فِي مَنْزِلِي فَإِذَا بِالْبَابِ يَطْرُقُ فَخَرَجْتُ مُبَادِراً فَإِذَا بِأَبِي الْقَاسِمِ بْنِ رَوْحٍ رَاكِباً بَغْلَتَهُ قَدْ وَافَانِي مِنَ الْمَجْلِسِ قَبْلَ مُضِيِّهِ إِلَى دَارِهِ
The laughter occurred upon me, but I did not cease to be patient and prevent myself, and I stuffed my sleeve into my mouth and feared from the disclosure. I leapt up from my seat and he looked at me and noticed me. When I got to my house, there was a knock on the door. I came out rushing, and there was Abu Al-Qasim Bin Rawh riding his mule. My getting up from the gathering had reached him before his going to his house.
فَقَالَ لِي يَا عَبْدَ اللَّهِ أَيَّدَكَ اللَّهُ لِمَ ضَحِكْتَ وَ أَرَدْتَ أَنْ تَهْتِفَ بِي كَانَ الَّذِي قُلْتُهُ عِنْدَكَ لَيْسَ بِحَقٍّ فَقُلْتُ لَهُ كَذَلِكَ هُوَ عِنْدِي فَقَالَ لِي اتَّقِ اللَّهَ أَيُّهَا الشَّيْخُ فَإِنِّي لَا أَجْعَلُكَ فِي حِلٍّ تَسْتَعْظِمُ هَذَا الْقَوْلَ مِنِّي
He said to me, ‘O Abdullah! May Allah-azwj Aid you! Why did you laugh, and did you intend to call me out? That which I had said in your present wasn’t true!’ I said to him, ‘It is like that with me’. He said to me, ‘Fear Allah-azwj, O you Sheikh, for I will not make you to be in a release to revere this word from me!’
فَقُلْتُ يَا سَيِّدِي رَجُلٌ يَرَى بِأَنَّهُ صَاحِبُ الْإِمَامِ وَ وَكِيلُهُ يَقُولُ ذَلِكَ الْقَوْلَ لَا يُتَعَجَّبُ مِنْهُ وَ لَا يُضْحَكُ مِنْ قَوْلِهِ هَذَا فَقَالَ لِي وَ حَيَاتِكَ لَئِنْ عُدْتَ لَأَهْجُرَنَّكَ وَ وَدَّعَنِي وَ انْصَرَفَ.
I said, ‘O my master! A man seen as a companion of the Imam-ajfj and his-ajfj representative, says that word, will one not be surprised from it nor laugh from this word of his?’ He said to me, ‘By your life! If you were to repeat, I will stay away from you’. And he bade me farewell and left’’.[127]
قَالَ أَبُو نَصْرٍ هِبَةُ اللَّهِ بْنُ مُحَمَّدٍ حَدَّثَنَا أَبُو الْحَسَنِ بْنُ كِبْرِيَا النَّوْبَخْتِيُّ قَالَ بَلَغَ الشَّيْخَ أَبَا الْقَاسِمِ رَضِيَ اللَّهُ عَنْهُ أَنَّ بَوَّاباً كَانَ لَهُ عَلَى الْبَابِ الْأَوَّلِ قَدْ لَعَنَ مُعَاوِيَةَ وَ شَتَمَهُ فَأَمَرَ بِطَرْدِهِ وَ صَرَفَهُ عَنْ خِدْمَتِهِ فَبَقِيَ مُدَّةً طَوِيلَةً يَسْأَلُ فِي أَمْرِهِ فَلَا وَ اللَّهِ مَا رَدَّهُ إِلَى خِدْمَتِهِ وَ أَخَذَهُ بَعْضُ الْآهِلَةِ فَشَغَلَهُ مَعَهُ كُلُّ ذَلِكَ لِلتَّقِيَّةِ.
Abu Nasr Hibtullah Bin Muhammad said, ‘It is narrated to us by Abu Al-Hassan Bin Kibriya Al-Nowbakhty who said,
‘It reached the Sheikh Abu Al-Qasim, may Allah-azwj be Pleased with him, that a doorman of his who was at the door had firstly cursed Muawiya and insulted him. So he instructed with expelling him and changing him from his service. He remained for a long period asking regarding his matter, but no by Allah-azwj, he did not return him to his service, and one of the family members too him and pre-occupied him with him. All that was due to Taqiyya (dissimulation)’’.[128]
قَالَ أَبُو نَصْرٍ هِبَةُ اللَّهِ وَ حَدَّثَنِي أَبُو أَحْمَدَ بْنُ درانويه الْأَبْرَصُ الَّذِي كَانَتْ دَارُهُ فِي دَرْبِ الْقَرَاطِيسِ قَالَ قَالَ لِي إِنِّي كُنْتُ أَنَا وَ إِخْوَتِي نَدْخُلُ إِلَى أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ رَضِيَ اللَّهُ عَنْهُ نُعَامِلُهُ
Abu Nasr Hibtullah said, ‘And it is narrated to me by Abu Ahmad Bin Daranwiya Al Abras, the one whose house was in Darb Al Qaratees.
He said, ‘He said to me, I and my brothers entered to see Abu Al-Qasim Al-Husayn Bin Rawh, may Allah-azwj be Pleased with him, to deal with him’.
قَالَ وَ كَانُوا بَاعَةً وَ نَحْنُ مَثَلًا عَشَرَةٌ تِسْعَةٌ نَلْعَنُهُ وَ وَاحِدٌ يُشَكِّكُ فَنَخْرُجُ مِنْ عِنْدِهِ بَعْدَ مَا دَخَلْنَا إِلَيْهِ تِسْعَةٌ نَتَقَرَّبُ إِلَى اللَّهِ بِمَحَبَّتِهِ وَ وَاحِدٌ وَاقِفٌ لِأَنَّهُ كَانَ يُجَارِينَا مِنْ فَضْلِ الصِّحَابَةِ مَا رَوَيْنَاهُ وَ مَا لَمْ نَرْوِهِ فَنَكْتُبُهُ عَنْهُ لِحُسِنِه رَضِيَ اللَّهُ عَنْهُ.
He (the narrator) said, ‘And they were sellers, and ten of us were cursing and one was doubting. We went out from his presence after nine of us entered to see him to draw closer to Allah-azwj with his love, and one paused because he was being with us due to the merits of the companionship what we reported it, and what we did not report. We wrote from him due to his goodness, may Allah-azwj be Pleased with him’’.[129]
وَ أَخْبَرَنِي الْحُسَيْنُ بْنُ إِبْرَاهِيمَ عَنْ أَبِي الْعَبَّاسِ أَحْمَدَ بْنِ عَلِيِّ بْنِ نُوحٍ عَنْ أَبِي نَصْرٍ هِبَةِ اللَّهِ بْنِ مُحَمَّدٍ الْكَاتِبِ ابْنِ بِنْتِ أُمِّ كُلْثُومٍ بِنْتِ أَبِي جَعْفَرٍ الْعَمْرِيِّ رَضِيَ اللَّهُ عَنْهُ أَنَّ قَبْرَ أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ فِي النَّوْبَخْتِيَّةِ فِي الدَّرْبِ الَّذِي كَانَتْ فِيهِ دَارُ عَلِيِّ بْنِ أَحْمَدَ النَّوْبَخْتِيِّ النَّافِذِ إِلَى التَّلِّ وَ إِلَى الدَّرْبِ الْآخَرِ وَ إِلَى قَنْطَرَةِ الشَّوْكِ رَضِيَ اللَّهُ عَنْهُ
And Al-Husayn Bin Ibrahim informed me, from Abu Al Abbas Ahmad Bin Ali Bin Nuh, from Abu Nasr Hibtullah Bin Muhammad the scribe Ibn Bint Umm Kulsoom Bint Abu Ja’far Al-Amry, may Allah-azwj be Pleased with him,
‘The grave of Abu Al-Qasim Al-Husayn Bin Rawh is in Al-Nowbakhtiya, in Al-Darb, in which is a house of Ali Bin Ahmad Bin Al-Nowbakhty, accessing to the hill, and to Al-Darb at the end, and to Al-Showk bridge, may Allah-azwj be Pleased with him.
قَالَ وَ قَالَ لِي أَبُو نَصْرٍ مَاتَ أَبُو الْقَاسِمِ الْحُسَيْنُ بْنُ رَوْحٍ فِي شَعْبَانَ سَنَةَ سِتٍّ وَ عِشْرِينَ وَ ثَلَاثِمِائَةٍ وَ قَدْ رَوَيْتُ عَنْهُ أَخْبَاراً كَثِيرَةً.
He said, ‘And Abu Nars said to me, ‘Abu Al-Qasim Al-Husayn Bin Rawh died in Shaban of the year three hundred and twenty-six, and a lot of Ahadeeth have been reported from him’’.[130]
وَ أَخْبَرَنِي أَبُو مُحَمَّدٍ الْمُحَمَّدِيُّ رَضِيَ اللَّهُ عَنْهُ عَنْ أَبِي الْحُسَيْنِ مُحَمَّدِ بْنِ الْفَضْلِ بْنِ تَمَّامٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ أَحْمَدَ الزَّكُوزَكِيَّ وَ قَدْ ذَكَرْنَا كِتَابَ التَّكْلِيفِ وَ كَانَ عِنْدَنَا أَنَّهُ لَا يَكُونُ إِلَّا مَعَ غَالٍ وَ ذَلِكَ أَنَّهُ أَوَّلُ مَا كَتَبْنَا الْحَدِيثَ فَسَمِعْنَاهُ يَقُولُ وَ أَيْشٍ كَانَ لِابْنِ أَبِي الْعَزَاقِرِ فِي كِتَابِ التَّكْلِيفِ إِنَّمَا كَانَ يُصْلِحُ الْبَابَ وَ يُدْخِلُهُ إِلَى الشَّيْخِ أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ رَضِيَ اللَّهُ عَنْهُ فَيَعْرِضُهُ عَلَيْهِ وَ يَحُكُّهُ فَإِذَا صَحَّ الْبَابُ خَرَجَ فَنَقَلَهُ وَ أَمَرَنَا بِنُسْخَةٍ يَعْنِي أَنَّ الَّذِي أَمَرَهُمْ بِهِ الْحُسَيْنُ بْنُ رَوْحٍ رَضِيَ اللَّهُ عَنْهُ
And Abu Muhammad Al Muhammadi, may Allah-azwj be Pleased with him, informed me from Abu Al-Husayn Muhammad Bin Al Fazl Bin Tammam who said, ‘I heard Abu Ja’far Muhammad Bin Ahmad Al Zakzaky, and we have mention ‘Kitab Al Takleef’, and in our view it cannot happen to be except with an exaggerator, and that is because the first of what we wrote the Hadeeth, we heard him saying,
‘And which thing was for Ibn Abu Al-Azaqir in ‘Kitab Al-Takleef’? But rather, he had corrected the chapter and entered it to the Sheikh Abu Al-Qasim Al-Husayn Bin Rawh, may Allah-azwj be Pleased with him. He displayed it to him, and he rubbed it. When the chapter was corrected, he went out. He transferred it and instructed us with a copy, meaning that which Al-Husayn Bin Rawh, may Allah-azwj be Pleased with him, had instructed them.
قَالَ أَبُو جَعْفَرٍ فَكَتَبْتُهُ فِي الْأَدْرَاجِ بِخَطِّي بِبَغْدَادَ
Abu Ja’far said, ‘I wrote it in the scrolls with my handwriting at Baghdad’.
قَالَ ابْنُ تَمَّامٍ فَقُلْتُ لَهُ فَتَفَضَّلْ يَا سَيِّدِي فَادْفَعْهُ حَتَّى أَكْتُبَهُ مِنْ خَطِّكَ فَقَالَ لِي قَدْ خَرَجَ عَنْ يَدِي
Ibn Tammam said, ‘I said to him, ‘Please O my chief! Hand it until I write it from your handwriting’. He said to me, ‘It has already gone out from my hands’.
قَالَ ابْنُ تَمَّامٍ فَخَرَجْتُ وَ أَخَذْتُ مِنْ غَيْرِهِ وَ كَتَبْتُ بَعْدَ مَا سَمِعْتُ هَذِهِ الْحِكَايَةَ.
Ibn Tammam said, ‘I went out and took from someone else and wrote it after I had heard this narration’’.[131]
وَ قَالَ أَبُو الْحُسَيْنِ بْنُ تَمَّامٍ حَدَّثَنِي عَبْدُ اللَّهِ الْكُوفِيُّ خَادِمُ الشَّيْخِ الْحُسَيْنِ بْنِ رَوْحٍ رَضِيَ اللَّهُ عَنْهُ قَالَ سُئِلَ الشَّيْخُ يَعْنِي أَبَا الْقَاسِمِ رَضِيَ اللَّهُ عَنْهُ عَنْ كُتُبِ ابْنِ أَبِي الْعَزَاقِرِ بَعْدَ مَا ذُمَّ وَ خَرَجَتْ فِيهِ اللَّعْنَةُ فَقِيلَ لَهُ فَكَيْفَ نَعْمَلُ بِكُتُبِهِ وَ بُيُوتُنَا مِنْهَا مَلْأَى
And Abu Al-Husayn Bin Tammam said, ‘It is narrated to me by Abdullah Al Kufi, servant of the Sheikh Al-Husayn Bin Rawh, may Allah-azwj be Pleased with him.
He said, ‘The Sheikh was asked, meaning Abu Al-Qasim, may Allah-azwj be Pleased with him, about the books of Ibn Abu Al-Azaqir after his having been condemned and the curse had emerged regarding him. It was said to him, ‘How can we act by his books and our houses are filled from these?’
فَقَالَ أَقُولُ فِيهَا مَا قَالَهُ أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا وَ قَدْ سُئِلَ عَنْ كُتُبِ بَنِي فَضَّالٍ فَقَالُوا كَيْفَ نَعْمَلُ بِكُتُبِهِمْ وَ بُيُوتُنَا مِنْهَا مَلْأَى فَقَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ خُذُوا بِمَا رَوَوْا وَ ذَرُوا مَا رَأَوْا
He said, ‘I am saying regarding these what Abu Muhammad Al-Hassan Bin Ali-asws, may the Salawaat of Allah-azwj be upon him-asws, had said, and he-asws had been asked about the books of the clan of Fazzal. They said, ‘How can we act by their books and our houses are filled from these?’ He-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘Take with what is being reported and leave what they have seen’.
وَ سَأَلَ أَبُو الْحَسَنِ الْإِيَادِي رَحِمَهُ اللَّهُ أَبَا الْقَاسِمِ الْحُسَيْنَ بْنَ رَوْحٍ لِمَ كُرِهَ الْمُتْعَةُ بِالْبِكْرِ فَقَالَ قَالَ النَّبِيُّ ص الْحَيَاءُ مِنَ الْإِيمَانِ وَ الشُّرُوطُ بَيْنَكَ وَ بَيْنَهَا فَإِذَا حَمَلْتَهَا عَلَى أَنْ تُنْعِمَ فَقَدْ خَرَجَتْ عَنِ الْحَيَاءِ وَ زَالَ الْإِيمَانُ
And Abu Al-Hassan Al-Iyady, may Allah-azwj have Mercy on him, asked Abu Al-Qasim Al-Husayn Bin Rawh, ‘Why is Mut’ah (temporary marriage) disliked with the virgins?’ He said, ‘The Prophet-saww said: ‘The modesty is from the Eman, and the conditions which are between you and her, so when you carry her upon saying yes, so she would exit from the modesty and the Eman would fade’.
فَقَالَ لَهُ فَإِنْ فَعَلَ فَهُوَ زَانٍ قَالَ لَا.
He said to him, ‘If he were to do so, would he be an adulterer?’ He said, ‘No’’.[132]
وَ أَخْبَرَنِي الْحُسَيْنُ بْنُ عُبَيْدِ اللَّهِ عَنْ أَبِي الْحَسَنِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ دَاوُدَ الْقُمِّيِ قَالَ حَدَّثَنِي سَلَامَةُ بْنُ مُحَمَّدٍ قَالَ أَنْفَذَ الشَّيْخُ الْحُسَيْنُ بْنُ رَوْحٍ رَضِيَ اللَّهُ عَنْهُ كِتَابَ التَّأْدِيبِ إِلَى قُمَّ وَ كَتَبَ إِلَى جَمَاعَةِ الْفُقَهَاءِ بِهَا وَ قَالَ لَهُمُ انْظُرُوا فِي هَذَا الْكِتَابِ وَ انْظُرُوا فِيهِ شَيْءٌ يُخَالِفُكُمْ فَكَتَبُوا إِلَيْهِ أَنَّهُ كُلَّهُ صَحِيحٌ وَ مَا فِيهِ شَيْءٌ يُخَالِفُ إِلَّا قَوْلُهُ فِي الصَّاعِ فِي الْفِطْرَةِ نِصْفُ صَاعٍ مِنْ طَعَامٍ وَ الطَّعَامُ عِنْدَنَا مِثْلُ الشَّعِيرِ مِنْ كُلِّ وَاحِدٍ صَاعٌ
And Al-Husayn Bin Ubeydullah informed me from Abu Al-Hassan Muhammad in Ahmad Bin Dawood Al Qummi. He said, ‘It is narrated to me by Salamah Bin Muhammad who said,
‘The Sheikh Al-Husayn Bin Rawh, may Allah-azwj be Pleased with him, dispatched ‘Kitab Al-Tadeeb’ to Qum, and he wrote to a group of jurists with it and said to them, ‘Look into this book and look if there is anything in it opposing you’. They wrote to him that all of it was correct and there was nothing in it opposing except for his word regarding the Sa’a (unit of measurement) regarding the ‘Fitra’ as being half as ‘Sa’a’ of food, and the food with us is like the barley, one Sa’a from each one’.
قَالَ ابْنُ نُوحٍ وَ سَمِعْتُ جَمَاعَةً مِنْ أَصْحَابِنَا بِمِصْرَ يَذْكُرُونَ أَنَّ أَبَا سَهْلٍ النَّوْبَخْتِيَّ سُئِلَ فَقِيلَ لَهُ كَيْفَ صَارَ هَذَا الْأَمْرُ إِلَى الشَّيْخِ أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ دُونَكَ
Ibn Nuh said, ‘And I heard a group of our companions at Egypt mentioned that Abu Sahl Al-Nowbakhty had asked. It was said to him, ‘This matter has come to the Sheikh Abu Al-Qasim Al-Husayn Bin Rawh, besides you’.
فَقَالَ هُمْ أَعْلَمُ وَ مَا اخْتَارُوهُ وَ لَكِنْ أَنَا رَجُلٌ أَلْقَى الْخُصُومَ وَ أُنَاظِرُهُمْ وَ لَوْ عَلِمْتُ بِمَكَانِهِ كَمَا عَلِمَ أَبُو الْقَاسِمِ وَ ضَغَطَتْنِي الْحُجَّةُ لَعَلِّي كُنْتُ أَدُلُّ عَلَى مَكَانِهِ وَ أَبُو الْقَاسِمِ فَلَوْ كَانَتِ الْحُجَّةُ تَحْتَ ذَيْلِهِ وَ قُرِضَ بِالْمَقَارِيضِ مَا كَشَفَ الذَّيْلَ عَنْهُ أَوْ كَمَا قَالَ
He said, ‘They are more knowing and what they have chosen, and I am a man who meets the contenders and debates them, and had I know of his position just as Abu Al-Qasim knows and the argument presses me, perhaps I would point to his position and of Abu Al-Qasim. If the argument was under his tail and I am clipped with the scissors, I would not remove the tail away from him’ – or just as he said.
وَ ذَكَرَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ أَبِي الْعَزَاقِرِ الشَّلْمَغَانِيُّ فِي أَوَّلِ كِتَابِ الْغَيْبَةِ الَّذِي صَنَّفَهُ وَ أَمَّا مَا بَيْنِي وَ بَيْنَ الرَّجُلِ الْمَذْكُورِ زَادَ اللَّهُ فِي تَوْفِيقِهِ فَلَا مَدْخَلَ لِي فِي ذَلِكَ إِلَّا لِمَنْ أَدْخَلَهُ فِيهِ لِأَنَّ الْجِنَايَةَ عَلَيَّ فَإِنِّي أَنَا وَلِيُّهَا
And Muhammad Bin Ali Bin Abu Al-Azaqir Al-Shalmaghany mentioned in the beginning of ‘Kitab Al-Ghayba’, ‘And as for what is between me and the mentioned man, may Allah-azwj Increase in his inclination. There is no entrance for me in that except for the one I enter into, because the felony is upon me, for I am in charge of it’.
وَ قَالَ فِي فَصْلٍ آخَرَ وَ مَنْ عَظُمَتْ مِنَّةُ اللَّهِ عَلَيْهِ تَضَاعَفَتِ الْحُجَّةُ عَلَيْهِ وَ لَزِمَهُ الصِّدْقُ فِيمَا سَاءَهُ وَ سَرَّهُ وَ لَيْسَ يَنْبَغِي فِيمَا بَيْنِي وَ بَيْنَ اللَّهِ إِلَّا الصِّدْقُ عَنْ أَمْرِهِ مَعَ عِظَمِ جِنَايَتِهِ
And he said in another chapter, ‘And the one Allah-azwj’s Conferment presses upon him, the argument would be doubled upon him, and the truthfulness would necessitate him in what worsens him and cheers him, and it isn’t befitting regarding what is between me and Allah-azwj, except the truthfulness about His-azwj Command along with his mighty felony.
وَ هَذَا الرَّجُلُ مَنْصُوبٌ لِأَمْرٍ مِنَ الْأُمُورِ لَا يَسَعُ الْعِصَابَةَ الْعُدُولُ عَنْهُ فِيهِ وَ حُكْمُ الْإِسْلَامِ مَعَ ذَلِكَ جَارٍ عَلَيْهِ كَجَرْيِهِ عَلَى غَيْرِهِ مِنَ الْمُؤْمِنِينَ وَ ذَكَرَهُ وَ ذَكَرَ أَبُو مُحَمَّدٍ هَارُونُ بْنُ مُوسَى
And this man is attributed to the matter from the matters, there is no leeway for the party to turn away from him regarding it, and the ruling of Islam along with that flows upon him like its flowing upon others from the Momineen’ – and he mentioned it and mentioned Abu Muhammad Haroun Bin Musa’.
قَالَ قَالَ لِي أَبُو عَلِيِّ بْنُ الْجُنَيْدِ قَالَ لِي أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ الشَّلْمَغَانِيُّ مَا دَخَلْنَا مَعَ أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ فِي هَذَا الْأَمْرِ إِلَّا وَ نَحْنُ نَعْلَمُ فِيمَا دَخَلْنَا فِيهِ لَقَدْ كُنَّا نَتَهَارَشُ عَلَى هَذَا الْأَمْرِ كَمَا تَتَهَارَشُ الْكِلَابُ عَلَى الْجِيَفِ
He (the narrator) said, ‘Abu Ali Bin Al Juneyd said, ‘Abu Ja’far Muhammad Bin Al-Shalmaghany said to me, ‘We did not enter into this matter with Abu Al-Qasim Al-Husayn Bin Rawh except and we knew what we were entering into. We were quarrelling upon this matter just as the dogs quarrel (fight) over the carcass’.
قَالَ أَبُو مُحَمَّدٍ فَلَمْ يَلْتَفِتِ الشِّيعَةُ إِلَى هَذَا الْقَوْلِ وَ أَقَامَتْ عَلَى لَعْنِهِ وَ الْبَرَاءَةِ مِنْهُ.
Abu Muhammad said, ‘The Shias did not turn to this word, and they stood upon cursing him and the disavowing from him’’.[133]
ذِكْرُ أَمْرِ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ السَّمُرِيِّ بَعْدَ الشَّيْخِ أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ وَ انْقِطَاعِ الْأَعْلَامِ بِهِ وَ هُمُ الْأَبْوَابُ أَخْبَرَنِي جَمَاعَةٌ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ مُوسَى بْنِ بَابَوَيْهِ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ زَكَرِيَّا بِمَدِينَةِ السَّلَامِ قَالَ حَدَّثَنَا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ خَلِيلَانَ قَالَ حَدَّثَنِي أَبِي عَنْ جَدِّهِ عَتَّابٍ مِنْ وُلْدِ عَتَّابِ بْنِ أَسِيدٍ قَالَ وُلِدَ الْخَلَفُ الْمَهْدِيُّ صَلَوَاتُ اللَّهِ عَلَيْهِ يَوْمَ الْجُمُعَةِ وَ أُمُّهُ رَيْحَانَةُ وَ يُقَالُ لَهَا نَرْجِسُ وَ يُقَالُ لَهَا صَقِيلُ وَ يُقَالُ لَهَا سَوْسَنُ إِلَّا أَنَّهُ قِيلَ بِسَبَبِ الْحَمْلِ صَقِيلُ وَ كَانَ مَوْلِدُهُ لِثَمَانٍ خَلَوْنَ مِنْ شَعْبَانَ سَنَةَ سِتٍّ وَ خَمْسِينَ وَ مِائَتَيْنِ
The matter of Abu Al-Hassan Ali Bin Muhammad Al-Samuri after the Sheikh Abu Al-Qasim Al-Husayn Bin Rawh, and the termination of the flags with him, and they were doors (access men). A group inform me, from Abu Ja’far Muhammad Bin Ali Bin Al-Husayn Bin Musa Bin Babuwayh who said, ‘It is narrated to us by Muhammad Bin Ibrahim Bin Is’haq, from Al-Hassan Bin Ali Bin Zakariya at the city of peace. He said, ‘It is narrated to us by Abu Abdullah Muhammad Bin Khaleelan who said, ‘It is narrated to me by my father, from his grandfather Attab, from the sons of Attab Bin Aseyd who said,
‘The replacement (Imam-ajfj) Al-Mahdi-ajfj, may the Salawaat of Allah-azwj be upon him-ajfj, was blessed (to his parents-asws) on the day of Friday, and his-ajfj mother-as is Rayhana, and she-as is called Narjis, and she-as is called Saqeel, and she-as is called Sowsan, except that it was said to be for the reason of the smoothness of the pregnancy, and his-ajfj birth was on the eight vacant from Shaban of the year two hundred and fifty-six.
وَ وَكِيلُهُ عُثْمَانُ بْنُ سَعِيدٍ فَلَمَّا مَاتَ عُثْمَانُ بْنُ سَعِيدٍ أَوْصَى إِلَى أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عُثْمَانَ وَ أَوْصَى أَبُو جَعْفَرٍ إِلَى أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ وَ أَوْصَى أَبُو الْقَاسِمِ إِلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ السَّمُرِيِّ رَضِيَ اللَّهُ عَنْهُ
And his-ajfj representative was Usman Bin Saeed. When Usman Bin Saeed died, he bequeathed to Abu Ja’far Muhammad Bin Usman, and Abu Ja’far bequeathed to Abu Al-Qasim Al-Husayn Bin Rawh, and Abu Al-Qasim bequeathed to Abu Al-Hassan Ali Bin Muhammad Al-Samuri, may Allah-azwj be Pleased with him.
فَلَمَّا حَضَرَتِ السَّمُرِيَّ رَضِيَ اللَّهُ عَنْهُ الْوَفَاةُ سُئِلَ أَنْ يُوصِيَ فَقَالَ لِلَّهِ أَمْرٌ هُوَ بَالِغُهُ فَالْغَيْبَةُ التَّامَّةُ هِيَ الَّتِي وَقَعَتْ بَعْدَ مُضِيِّ السَّمُرِيِّ قُدِّسَ سِرُّهُ.
When the death presented to Al-Samuri, may Allah-azwj be Pleased with him, he was asked to bequeath. He said, ‘The Command is for Allah-azwj. He-azwj will Accomplish it. So the complete occultation, it is which occurred after the passing away of Al-Samuri, may Allah-azwj Sanctify his soul’’.[134]
وَ أَخْبَرَنِي مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ النُّعْمَانِ وَ الْحُسَيْنُ بْنُ عُبَيْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ أَحْمَدَ بْنِ مُحَمَّدٍ الصَّفْوَانِيِّ قَالَ أَوْصَى الشَّيْخُ أَبُو الْقَاسِمِ إِلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ السَّمُرِيِّ فَقَامَ بِمَا كَانَ إِلَى أَبِي الْقَاسِمِ فَلَمَّا حَضَرَتْهُ الْوَفَاةُ حَضَرَتِ الشِّيعَةُ عِنْدَهُ وَ سَأَلَتْهُ عَنِ الْمُوَكَّلِ بَعْدَهُ وَ لِمَنْ يَقُومُ مَقَامَهُ فَلَمْ يُظْهِرْ شَيْئاً مِنْ ذَلِكَ وَ ذَكَرَ أَنَّهُ لَمْ يُؤْمَرْ بِأَنْ يُوصِيَ إِلَى أَحَدٍ بَعْدَهُ فِي هَذِهِ الشَّأْنِ.
And I am informed by Muhammad Bin Muhammad Bin Al Numan and Al-Husayn Bin Ubeydullah, from Abu Abdullah Ahmad Bin Muhammad Al Safwany who said,
‘The Sheikh Abu Al-Qasim bequeathed to Abu Al-Hassan Ali Bin Muhammad Al-Samuri. He stood with whatever was to Abu Al-Qasim. When the death presented to him, the Shias presented in his presence and asked him about the representative to be after him, and who would be standing in his position. He did not reveal anything from that, and he mentioned that he had not been ordered to bequeath to anyone after him regarding this occupation’’.[135]
وَ أَخْبَرَنِي جَمَاعَةٌ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ مُوسَى بْنِ بَابَوَيْهِ قَالَ حَدَّثَنَا أَبُو الْحَسَنِ صَالِحُ بْنُ شُعَيْبٍ الطَّالَقَانِيُّ رَحِمَهُ اللَّهُ فِي ذِي الْقَعْدَةِ سَنَةَ تِسْعٍ وَ ثَلَاثِينَ وَ ثَلَاثِمِائَةٍ قَالَ حَدَّثَنَا أَبُو عَبْدِ اللَّهِ أَحْمَدُ بْنُ إِبْرَاهِيمَ بْنِ مَخْلَدٍ قَالَ حَضَرْتُ بَغْدَادَ عِنْدَ الْمَشَايِخِ رَحِمَهُمُ اللَّهُ فَقَالَ الشَّيْخُ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدٍ السَّمُرِيُّ قَدَّسَ اللَّهُ رُوحَهُ ابْتِدَاءً مِنْهُ رَحِمَ اللَّهُ عَلِيَّ بْنَ الْحُسَيْنِ بْنِ بَابَوَيْهِ الْقُمِّيَّ
And a group informed me, from Abu Ja’far Muhammad Bin Ali Bin Al-Husayn Bin Musa Bin Babuwayh who said, ‘It is narrated to us by Abu Al-Hassan Salih Bin Shueyb Al Talaqany, may Allah-azwj have Mercy on him, during Zil Qadah of the year three hundred and thirty-nine. He said, ‘It is narrated to us by Abu Abdullah Ahmad Bin Ibrahim Bin Makhlad who said,
‘I was present at Baghdad in the presence of the elders, may Allah-azwj have Mercy on them. The Sheikh Abu Al-Hassan Ali Bin Muhammad Al-Samuri, may Allah-azwj Sanctify his soul, said initiating from him, ‘May Allah-azwj have Mercy on Ali Bin Al-Husayn Bin Babuwayh Al-Qummi’.
قَالَ فَكَتَبَ الْمَشَايِخُ تَارِيخَ ذَلِكَ الْيَوْمَ فَوَرَدَ الْخَبَرُ أَنَّهُ تُوُفِّيَ فِي ذَلِكَ الْيَوْمِ وَ مَضَى أَبُو الْحَسَنِ السَّمُرِيُّ بَعْدَ ذَلِكَ فِي النِّصْفِ مِنْ شَعْبَانَ سَنَةَ تِسْعٍ وَ عِشْرِينَ وَ ثَلَاثِمِائَةٍ.
He (the narrator) said, ‘The elders noted the day of that day. The news came that he had died during that day, and Abu Al-Hassan Al-Samuri passed away after that in the middle of Shaban of the year three hundred and twenty-nine’’.[136]
7- غط، الغيبة للشيخ الطوسي وَ أَخْبَرَنَا جَمَاعَةٌ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ بَابَوَيْهِ قَالَ حَدَّثَنِي أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ أَحْمَدَ الْمُكَتِّبُ قَالَ كُنْتُ بِمَدِينَةِ السَّلَامِ فِي السَّنَةِ الَّتِي تُوُفِّيَ فِيهَا الشَّيْخُ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدٍ السَّمُرِيُّ قَدَّسَ اللَّهُ رُوحَهُ فَحَضَرْتُهُ قَبْلَ وَفَاتِهِ بِأَيَّامٍ فَأَخْرَجَ إِلَى النَّاسِ تَوْقِيعاً نُسْخَتُهُ
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – And it is informed to us by a group, from Abu Ja’far Muhammad Bin Ali Bin Al-Husayn Bin Babuwayh who said, ‘It is narrated to me by Abu Muhammad Al-Hassan Bin Ahmad Al Mukattib who said,
‘I was at the city of peace in the year in which the Sheikh Abu Al-Hassan Ali Bin Muhammad Al-Samuri, may Allah-azwj Sanctify his soul, died in. I was present a few days before his death. A letter came out to the people, its copy was:
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ يَا عَلِيَّ بْنَ مُحَمَّدٍ السَّمُرِيَّ أَعْظَمَ اللَّهُ أَجْرَ إِخْوَانِكَ فِيكَ فَإِنَّكَ مَيِّتٌ مَا بَيْنَكَ وَ بَيْنَ سِتَّةِ أَيَّامٍ فَأَجْمِعْ أَمْرَكَ وَ لَا تُوصِ إِلَى أَحَدٍ فَيَقُومَ مَقَامَكَ بَعْدَ وَفَاتِكَ فَقَدْ وَقَعَتِ الْغَيْبَةُ التَّامَّةُ فَلَا ظُهُورَ إِلَّا بَعْدَ إِذْنِ اللَّهِ تَعَالَى ذِكْرُهُ وَ ذَلِكَ بَعْدَ طُولِ الْأَمَدِ وَ قَسْوَةِ الْقُلُوبِ وَ امْتِلَاءِ الْأَرْضِ جَوْراً
‘In the Name of Allah the Beneficent, the Merciful. O Ali Bin Muhammad Al-Samuri! May Allah-azwj Magnify the Recompense of your brethren regarding you, for you shall be dying in what between you and six days, therefore gather your affairs and do not bequeath to anyone to be standing in your position after your death, for the complete occultation is occurring. There will be no appearance except after the Permission of Allah-azwj, Exalted is His-azwj mention, and that would be after a long period, and the hearts would harden, and the earth would be filled with tyranny.
وَ سَيَأْتِي شِيعَتِي مَنْ يَدَّعِي الْمُشَاهَدَةَ أَلَا فَمَنِ ادَّعَى الْمُشَاهَدَةَ قَبْلَ خُرُوجِ السُّفْيَانِيِّ وَ الصَّيْحَةِ فَهُوَ كَذَّابٌ مُفْتَرٍ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ
And there will be coming ones from my Shias who would claim the witnessing (to have seen me-ajfj). Indeed! The one who claims the witnessing before the emergence of Al-Sufyani and the Scream, so he is a fabricating liar! And there is neither any might nor strength except with Allah-azwj’.
قَالَ فَنَسَخْنَا هَذَا التَّوْقِيعَ وَ خَرَجْنَا مِنْ عِنْدِهِ فَلَمَّا كَانَ الْيَوْمُ السَّادِسُ عُدْنَا إِلَيْهِ وَ هُوَ يَجُودُ بِنَفْسِهِ فَقِيلَ لَهُ مَنْ وَصِيُّكَ مِنْ بَعْدِكَ فَقَالَ لِلَّهِ أَمْرٌ هُوَ بَالِغُهُ وَ قَضَى فَهَذَا آخِرُ كَلَامٍ سُمِعَ مِنْهُ رَضِيَ اللَّهُ عَنْهُ وَ أَرْضَاهُ.
He (the narrator) said, ‘We copied this letter, and we went out from his presence. When it was the sixth day, we returned to him, and he was finding his (last) breath. It was said to him, ‘Who is your successor after you?’ He said: ‘The Command is for Allah-azwj. He-azwj will Accomplish it and Decree it’. This was the last speech heard from him, may Allah-azwj be Pleased with him and Please him’’.[137]
8- غط، الغيبة للشيخ الطوسي وَ أَخْبَرَنِي جَمَاعَةٌ عَنْ أَبِي عَبْدِ اللَّهِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ بَابَوَيْهِ قَالَ حَدَّثَنِي جَمَاعَةٌ مِنْ أَهْلِ قُمَّ مِنْهُمْ عَلِيُّ بْنُ بَابَوَيْهِ قَالَ حَدَّثَنِي جَمَاعَةٌ مِنْ أَهْلِ قُمَّ مِنْهُمْ عَلِيُّ بْنُ أَحْمَدَ بْنِ عِمْرَانَ الصَّفَّارُ وَ قَرِيبُهُ عَلَوِيَّةُ الصَّفَّارُ وَ الْحُسَيْنُ بْنُ أَحْمَدَ بْنِ إِدْرِيسَ رَحِمَهُمُ اللَّهُ قَالُوا حَضَرْنَا بَغْدَادَ فِي السَّنَةِ الَّتِي تُوُفِّيَ فِيهَا أَبِي رَضِيَ اللَّهُ عَنْهُ عَلِيُّ بْنُ الْحُسَيْنِ بْنِ مُوسَى بْنِ بَابَوَيْهِ وَ كَانَ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدٍ السَّمُرِيُّ قَدَّسَ اللَّهُ رُوحَهُ يَسْأَلُنَا كُلَّ قَرِيبٍ عَنْ خَبَرِ عَلِيِّ بْنِ الْحُسَيْنِ رَحِمَهُ اللَّهُ فَنَقُولُ قَدْ وَرَدَ الْكِتَابُ بِاسْتِقْلَالِهِ حَتَّى كَانَ الْيَوْمُ الَّذِي قُبِضَ فِيهِ
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – And it is informed to me by a group, from Abu Abdullah Al-Husayn Bin Ali Bin Babuwayh who said, ‘It is narrated to me by a group from the people of Qum, from them was Ali Bin Babuwayh who said, ‘It is narrated to me by a group from the people of Qum, from them were Ali Bin Ahmad Bin Imran Al Saffar, and his relative is Alawiya Al Saffar, and Al-Husayn Bin Ahmad Bin Idrees, may Allah-azwj have Mercy on them.
They said, ‘We were present at Baghdad in the year in which my father, may Allah-azwj be Pleased with him, Ali Bin Al-Husayn Bin Musa Bin Babuwayh died, and Abu Al-Hassan Ali Bin Muhammad Al-Samuri, may Allah-azwj sanctify his soul had asked us, every relative, about the news of Ali Bin Al-Husayn, may Allah-azwj have Mercy on him. We said, ‘The letter has arrived with his release’, until it was the day in which he passed away.
فَسَأَلَنَا عَنْهُ فَذَكَرْنَا لَهُ مِثْلَ ذَلِكَ فَقَالَ لَنَا آجَرَكُمُ اللَّهُ فِي عَلِيِّ بْنِ الْحُسَيْنِ فَقَدْ قُبِضَ فِي هَذِهِ السَّاعَةِ
We asked about him. We mentioned to him similar to that. He said to us, ‘May Allah-azwj Recompense you all regarding Ali Bin Al-Husayn, for he has passed away in this time’.
قَالُوا فَأَثْبَتْنَا تَارِيخَ السَّاعَةِ وَ الْيَوْمِ وَ الشَّهْرِ فَلَمَّا كَانَ بَعْدَ سَبْعَةَ عَشَرَ يَوْماً أَوْ ثَمَانِيَةَ عَشَرَ يَوْماً وَرَدَ الْخَبَرُ أَنَّهُ قُبِضَ فِي تِلْكَ السَّاعَةِ الَّتِي ذَكَرَهَا الشَّيْخُ أَبُو الْحَسَنِ قَدَّسَ اللَّهُ رُوحَهُ.
They said, ‘We affirmed the date, the time, and the day, and the month. When it was after seventeen days, the news arrived that he had passed away during that time which the Sheikh Abu Al-Hassan, may Allah-azwj Sanctify his soul, had mentioned it’’.[138]
And Al-Husayn Bin Ibrahim informed me, from Abu Al-Abbas Bin Nuh, from Abu Nasr Hibtullah Bin Muhammad, the scribe.
وَ أَخْبَرَنِي الْحُسَيْنُ بْنُ إِبْرَاهِيمَ عَنْ أَبِي الْعَبَّاسِ بْنِ نُوحٍ عَنْ أَبِي نَصْرٍ هِبَةِ اللَّهِ بْنِ مُحَمَّدٍ الْكَاتِبِ أَنَّ قَبْرَ أَبِي الْحَسَنِ السَّمُرِيِّ رَضِيَ اللَّهُ عَنْهُ فِي الشَّارِعِ الْمَعْرُوفِ بِشَارِعِ الْخَلَنْجِيِّ مِنْ رُبُعِ بَابِ الْمُحَوَّلِ قَرِيبٍ مِنْ شَاطِئِ نَهَرِ أَبِي عَتَّابٍ وَ ذَكَرَ أَنَّهُ مَاتَ فِي سَنَةِ تِسْعٍ وَ عِشْرِينَ وَ ثَلَاثِمِائَةٍ.
‘The grave of Abu Al-Hassan Al-Samuri, may Allah-azwj be Pleased with him, in is the street well known as Al-Khalnajy street, from the fourth door Al-Muhawal, nearby the banks of the river Abu Attab. And he mentioned that he died in the year three hundred and twenty-nine’’.[139]
9- ج، الإحتجاج أَمَّا الْأَبْوَابُ الْمَرْضِيُّونَ وَ السُّفَرَاءُ الْمَمْدُوحُونَ فِي زَمَنِ الْغَيْبَةِ فَأَوَّلُهُمُ الشَّيْخُ الْمَوْثُوقُ بِهِ أَبُو عَمْرٍو عُثْمَانُ بْنُ سَعِيدٍ الْعَمْرِيُّ نَصَبَهُ أَوَّلًا أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدٍ الْعَسْكَرِيُّ ثُمَّ ابْنُهُ أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ عَلِيٍّ ع فَتَوَلَّى الْقِيَامَ بِأُمُورِهِمَا حَالَ حَيَاتِهِمَا
(The book) ‘Al Ihtijaj’ –
‘As for the agreed doors (access men), and the praised ambassadors in the time of the occultation, the first of them is the Sheikh, the trusted with, Abu Amro Usman Bin Saeed Al-Amry. At first, he was nominated by Abu Al-Hassan Ali Bin Muhammad Al-Askari-asws, then by his-asws son Abu Muhammad Al-Hassan-asws Bin Ali-asws. He was in charge of standing with their-asws affairs in the situation of both their-asws lifetimes.
ثُمَّ بَعْدَ ذَلِكَ قَامَ بِأَمْرِ صَاحِبِ الزَّمَانِ ع وَ كَانَتْ تَوْقِيعَاتٌ وَ جَوَابَاتُ الْمَسَائِلِ تَخْرُجُ عَلَى يَدَيْهِ فَلَمَّا مَضَى لِسَبِيلِهِ قَامَ ابْنُهُ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عُثْمَانَ مَقَامَهُ وَ نَابَ مَنَابَهُ فِي جَمِيعِ ذَلِكَ
Then, after that, he stood with the matter of Master-ajfj of the Time. And the letters and answers to the issues were coming out upon his hands. When he went on his way (died), his son Abu Ja’far Muhammad Bin Usman stood in his position, and acted with this actions in entirety of that.
فَلَمَّا مَضَى قَامَ بِذَلِكَ أَبُو الْقَاسِمِ الْحُسَيْنُ بْنُ رَوْحٍ مِنْ بَنِي نَوْبَخْتَ فَلَمَّا مَضَى قَامَ مَقَامَهُ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدٍ السَّمُرِيُّ وَ لَمْ يَقُمْ أَحَدٌ مِنْهُمْ بِذَلِكَ إِلَّا بِنَصٍّ عَلَيْهِ مِنْ قِبَلِ صَاحِبِ الزَّمَانِ ع وَ نَصْبِ صَاحِبِهِ الَّذِي تَقَدَّمَ عَلَيْهِ
When he passed away, Abu Al-Qasim Al-Husayn Bin Rawh, from the clan of Nowbakht, stood with that. When he passed away, Abu Al-Hassan Ali Bin Muhammad Al-Samuri stood in his position. And not one of them had stood with that except by a text upon him from the direction of Master-ajfj of the Time, and the nomination by his companion, the one who preceded upon it.
فَلَمْ تَقْبَلِ الشِّيعَةُ قَوْلَهُمْ إِلَّا بَعْدَ ظُهُورِ آيَةٍ مُعْجِزَةٍ تَظْهَرُ عَلَى يَدِ كُلِّ وَاحِدٍ مِنْهُمْ مِنْ قِبَلِ صَاحِبِ الْأَمْرِ ع تَدُلُّ عَلَى صِدْقِ مَقَالَتِهِمْ وَ صِحَّةِ نِيَابَتِهِمْ
The Shias did not accept their words except after the appearance of a sign, a miracle appearing upon the hand of each one of them, from the direction of Master-ajfj of the Time, pointing upon the truthfulness of their words and correctness of their intentions.
فَلَمَّا حَانَ رَحِيلُ أَبِي الْحَسَنِ السَّمُرِيِّ عَنِ الدُّنْيَا وَ قَرُبَ أَجَلُهُ قِيلَ لَهُ إِلَى مَنْ تُوصِي
When it was the departure of Abu Al-Hassan Al-Samuri from the world and his death drew near, it was said to him, ‘Whom are you bequeathing to?’
أَخْرَجَ تَوْقِيعاً إِلَيْهِمْ نُسْخَتُهُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ يَا عَلِيَّ بْنَ مُحَمَّدٍ السَّمُرِيَّ إِلَى آخِرِ مَا نَقَلْنَا عَنِ الشَّيْخِ رَحِمَهُ اللَّهُ.
A letter emerged to them, its copy is: ‘In the Name of Allah-azwj the Beneficent, the Merciful. O Ali Bin Muhammad Al-Samury!’ – up to the end of what we have transmitted from the Sheikh, may Allah-azwj have Mercy on him’’.[140]
10- غط، الغيبة للشيخ الطوسي قَدْ كَانَ فِي زَمَانِ السُّفَرَاءِ الْمَحْمُودِينَ أَقْوَامٌ ثِقَاتٌ تَرِدُ عَلَيْهِمُ التَّوْقِيعَاتُ مِنْ قِبَلِ الْمَنْصُوبِينَ لِلسَّفَارَةِ مِنْهُمْ أَبُو الْحُسَيْنِ مُحَمَّدُ بْنُ جَعْفَرٍ الْأَسَدِيُّ رَحِمَهُ اللَّهُ-
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi –
‘In the times of the praised ambassadors, there were trusted people the letters were emerging to from the direction of the ones nominated for the ambassadorship. From them is Abu Al-Husayn Muhmmad Bin Ja’far Al-Asady, may Allah-azwj have Mercy on him’’.[141]
أَخْبَرَنَا أَبُو الْحُسَيْنِ بْنُ أَبِي جِيدٍ الْقُمِّيُّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ- عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ- عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى- عَنْ صَالِحِ بْنِ أَبِي صَالِحٍ قَالَ سَأَلَنِي بَعْضُ النَّاسِ فِي سَنَةِ تِسْعِينَ وَ مِائَتَيْنِ قَبْضَ شَيْءٍ فَامْتَنَعْتُ مِنْ ذَلِكَ وَ كَتَبْتُ أَسْتَطْلِعُ الرَّأْيَ فَأَتَانِي الْجَوَابَ بِالرَّيِّ مُحَمَّدُ بْنُ جَعْفَرٍ الْعَرَبِيُّ فَلْيُدْفَعْ إِلَيْهِ فَإِنَّهُ مِنْ ثِقَاتِنَا.
It is informed to us by Abu Al-Husayn Bin Abu Jeyyid Al Summi, from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Bin Yahya, from Salih Bin Abu Salih who said,
‘One of the people asked me in the year two hundred and ninety to take possession of something. I refused from that and wrote to get the opinion. The answer came at Al-Rayy: ‘Muhammad Bin Ja’far Al-Arby, so let him hand it to him, for he is from our-ajfj trusted ones’’.[142]
وَ رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ عَنْ أَحْمَدَ بْنِ يُوسُفَ الشَّاشِيِّ قَالَ قَالَ لِي مُحَمَّدُ بْنُ الْحَسَنِ الْكَاتِبُ الْمَرْوَزِيُّ وَجَّهْتُ إِلَى حَاجِزٍ الْوَشَّاءِ مِائَتَيْ دِينَارٍ وَ كَتَبْتُ إِلَى الْغَرِيمِ بِذَلِكَ فَخَرَجَ الْوُصُولُ وَ ذَكَرَ أَنَّهُ كَانَ قِبَلِي أَلْفُ دِينَارٍ وَ أَنِّي وَجَّهْتُ إِلَيْهِ مِائَتَيْ دِينَارٍ وَ قَالَ إِنْ أَرَدْتَ أَنْ تُعَامِلَ أَحَداً فَعَلَيْكَ بِأَبِي الْحُسَيْنِ الْأَسَدِيِّ بِالرَّيِّ
And it is reported by Muhammad Bin Yaqoub Al Kulayni, from Ahmad Bin Yusuf Al Shashy who said,
‘Muhammad Bin Al-Hassan Al-Katib Al-Marouzy said to me, ‘I sent two hundred Dinars to Hajiz Al-Waha and wrote to the creditor (Imam-ajfj) with that. The receipt came and he-ajfj mentioned that there were a thousand Dinars (to come) from my direction, and I had (only) sent to him two hundred Dinars, and he-ajfj said: ‘If you want to deal with anyone, upon you is to be with Abu Al-Husayn Al-Asady at Al-Rayy’.
فَوَرَدَ الْخَبَرُ بِوَفَاةِ حَاجِزٍ رَضِيَ اللَّهُ عَنْهُ بَعْدَ يَوْمَيْنِ أَوْ ثَلَاثَةٍ فَأَعْلَمْتُهُ بِمَوْتِهِ فَاغْتَمَّ فَقُلْتُ لَهُ لَا تَغْتَمَّ فَإِنَّ لَكَ فِي التَّوْقِيعِ إِلَيْكَ دَلَالَتَيْنِ إِحْدَاهُمَا إِعْلَامُهُ إِيَّاكَ أَنَّ الْمَالَ أَلْفُ دِينَارٍ وَ الثَّانِيَةُ أَمْرُهُ إِيَّاكَ بِمُعَامَلَةِ أَبِي الْحُسَيْنِ الْأَسَدِيِّ لِعِلْمِهِ بِمَوْتِ حَاجِزٍ.
After two days or three days, the news arrived of the death of Hajiz, may Allah-azwj be Pleased with him. I let him know of his death. He was saddened, so I said to him, ‘Do not be said for there are two evidence(s) for you in the letter. One of them is his-ajfj letting you know that the wealth is a thousand Dinars, and the second is his-ajfj ordering you to deal with Abu Al-Husayn Al-Asady, due to him-ajfj knowledge with the death of Hajiz’’.[143]
وَ بِهَذَا الْإِسْنَادِ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيِّ بْنِ نَوْبَخْتَ قَالَ عَزَمْتُ عَلَى الْحَجِّ وَ تَأَهَّبْتُ فَوَرَدَ عَلَيَّ نَحْنُ لِذَلِكَ كَارِهُونَ فَضَاقَ صَدْرِي وَ اغْتَمَمْتُ وَ كَتَبْتُ أَنَا مُقِيمٌ بِالسَّمْعِ وَ الطَّاعَةِ غَيْرَ أَنِّي مُغْتَمٌّ بِتَخَلُّفِي عَنِ الْحَجِّ
And by this chain from Abu Ja’far Muhammad Bin Ali Bin Nowbakht who said,
‘I determined upon performing the Hajj. It (note) arrived to me, ‘We-ajfj are disliking that’. So my chest was constricted, and I was saddened, and I wrote, ‘I am staying with the hearing and obeying, apart from that, I am saddened with having to stay behind from the Hajj’.
فَوَقَّعَ لَا يَضِيقَنَّ صَدْرُكَ فَإِنَّكَ تَحُجُّ مِنْ قَابِلٍ فَلَمَّا كَانَ مِنْ قَابِلٍ اسْتَأْذَنْتُ فَوَرَدَ الْجَوَابُ فَكَتَبْتُ أَنِّي عَادَلْتُ مُحَمَّدَ بْنَ الْعَبَّاسِ وَ أَنَا وَاثِقٌ بِدِيَانَتِهِ وَ صِيَانَتِهِ فَوَرَدَ الْجَوَابُ الْأَسَدِيُّ نِعْمَ الْعَدِيلُ فَإِنْ قَدِمَ فَلَا تَخْتَرْهُ عَلَيْهِ قَالَ فَقَدِمَ الْأَسَدِيُّ فَعَادَلْتُهُ.
He-ajfj wrote: ‘Do not constrict your chest, for you will be performing Hajj the following year’. When it was the following year, I sought permission. The answer arrived. I wrote, ‘I am dealing with Muhammad Bin Al-Abbas and I trust his religiousness and his dealings’. The answer arrived: ‘Al-Asady is a good equal. If he arrives, do not choose him over him’. Al-Asady arrived, and I dealt with him’’.[144]
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ شَاذَانَ النَّيْشَابُورِيِّ قَالَ اجْتَمَعَ عِنْدِي خَمْسُمِائَةِ دِرْهَمٍ يَنْقُصُ عِشْرُونَ دِرْهَماً فَلَمْ أُحِبَّ أَنْ تَنْقُصَ هَذَا الْمِقْدَارَ فَوَزَنْتُ مِنْ عِنْدِي عِشْرِينَ دِرْهَماً وَ دَفَعْتُهَا إِلَى الْأَسَدِيِّ وَ لَمْ أَكْتُبْ بِخَبَرِ نُقْصَانِهَا وَ إِنِّي أَتْمَمْتُهَا مِنْ مَالِي
Muhammad Bin Yaqoub, from Ali Bin Muhammad, from Muhammad Bin Shazan Al Neshapuri who said,
‘Five hundred Dirhams were collected in my possession, deficient by twenty Dirham. I did not like to reduce this among, so I weighed twenty Dirham from my possession and handed these to Al-Asady, and I did not write with the news of the deficiency and that I had completed thee from my own wealth.
فَوَرَدَ الْجَوَابُ قَدْ وَصَلَتِ الْخَمْسُمِائَةِ الَّتِي لَكَ فِيهَا عِشْرُونَ وَ مَاتَ الْأَسَدِيُّ عَلَى ظَاهِرِ الْعَدَالَةِ لَمْ يَتَغَيَّرْ وَ لَمْ يُطْعَنْ عَلَيْهِ فِي شَهْرِ رَبِيعٍ الْآخَرِ سَنَةَ اثْنَتَيْ عَشْرَةَ وَ ثَلَاثِمِائَةٍ.
The answer arrived: ‘The five hundred have arrived, twenty Dirhams of which are for you’. And Al-Asady died upon the apparent justice. He did not change, and there was no accusation upon him, in the month of Rabbi Al-Akher of the year three hundred and twelve’’.[145]
وَ مِنْهُمْ أَحْمَدُ بْنُ إِسْحَاقَ وَ جَمَاعَةٌ خَرَجَ التَّوْقِيعُ فِي مَدْحِهِمْ رَوَى أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي مُحَمَّدٍ الرَّازِيِّ قَالَ كُنْتُ وَ أَحْمَدَ بْنَ أَبِي عَبْدِ اللَّهِ بِالْعَسْكَرِ فَوَرَدَ عَلَيْنَا رَسُولٌ مِنْ قِبَلِ الرَّجُلِ فَقَالَ أَحْمَدُ بْنُ إِسْحَاقَ الْأَشْعَرِيُّ وَ إِبْرَاهِيمُ بْنُ مُحَمَّدٍ الْهَمْدَانِيُّ وَ أَحْمَدُ بْنُ حَمْزَةَ بْنِ الْيَسَعِ ثِقَاتٌ.
And from them is Ahmad Bin Is’haq and a group. The letter came out in their praise. It is reported by Ahmad Bin Idrees, from Ahmad Bin Muhammad Bin Isa, from Abu Muhammad Al Razy who said,
‘I and Ahmad Bin Abu Abdullah were at Al-Askar. A messenger came to us from the direction of the man (Imam-ajfj). He said, ‘Ahmad Bin Is’haq Al-Ashary, and Ibrahim Bin Muhammd Al-Hamdany, and Ahmad Bin Hamza Bin Al-Yas’a are trusted ones’’.[146]
11- ك، إكمال الدين مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ شَاذَوَيْهِ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ قَالَ دَخَلْتُ عَلَى حَكِيمَةَ بِنْتِ مُحَمَّدِ بْنِ عَلِيٍّ الرِّضَا أُخْتِ أَبِي الْحَسَنِ صَاحِبِ الْعَسْكَرِ ع فِي سَنَةِ اثْنَتَيْنِ وَ سِتِّينَ وَ مِائَتَيْنِ فَكَلَّمْتُهَا مِنْ وَرَاءِ حِجَابٍ وَ سَأَلْتُهَا عَنْ دِينِهَا فَسَمَّتْ لِي مَنْ تَأْتَمُّ بِهِمْ ثُمَّ قَالَتْ وَ الْحُجَّةُ بْنُ الْحَسَنِ بْنِ عَلِيٍّ فَسَمَّتْهُ
(The book) ‘Ikmal Al Deen’ – Muhammad Bin Al-Husayn Bin Shazawiya, from Muhammad Al-Himeyri, from his father, from Muhammad Bin Ja’far, from Ahmad Bin Ibrahim who said,
‘I entered to see Hakeema-as, daughter-as of Muhammad Bin Ali Al-Reza-asws, sister-as of Al-Hassan-asws, Mater-asws of Al-Askar, in the year two hundred and sixty-two. I spoke to her-as from behind a veil and asked her-as about her-as religion. She-as named for me the ones I can be led by. Then she-as said: ‘And the Divine Authority is son-ajfj of Al-Hassan-asws Bin Ali-asws’. She-as named him-ajfj.
فَقُلْتُ لَهَا جَعَلَنِيَ اللَّهُ فِدَاكِ مُعَايَنَةً أَوْ خَبَراً فَقَالَتْ خَبَراً عَنْ أَبِي مُحَمَّدٍ كَتَبَ بِهِ إِلَى أُمِّهِ
I said to her-as, ‘May Allah-azwj Make me to be sacrificed for you-as! eyewitness or news?’ She-as said: ‘News from Abu Muhammad-asws having written with to his-asws mother-as’.
فَقُلْتُ لَهَا فَأَيْنَ الْوَلَدُ فَقَالَتْ مَسْتُورَةٌ فَقُلْتُ إِلَى مَنْ تَفْزَعُ الشِّيعَةُ فَقَالَتْ إِلَى الْجَدَّةِ أُمِّ أَبِي مُحَمَّدٍ ع
I said to her, ‘So where is the child?’ She-as said: ‘Concealed’. I said, ‘To whom should the Shias panic (resort) to?’ She-as said: ‘To the grandmother-as, mother-as of Abu Muhammad-asws’.
فَقُلْتُ لَهَا أَقْتَدِي بِمَنْ [فِي] وَصِيَّتِهِ إِلَى امْرَأَةٍ فَقَالَتْ اقْتِدَاءً بِالْحُسَيْنِ بْنِ عَلِيٍّ ع وَ الْحُسَيْنُ بْنُ عَلِيٍّ أَوْصَى إِلَى أُخْتِهِ زَيْنَبَ بِنْتِ عَلِيٍّ فِي الظَّاهِرِ وَ كَانَ مَا يَخْرُجُ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع مِنْ عِلْمٍ يُنْسَبُ إِلَى زَيْنَبَ سَتْراً عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ع
I said to her-as, ‘Should I follow the one in his-asws bequest, to a woman?’ She-as said: ‘Believe in Al-Husayn-asws Bin Ali-asws, and Al-Husayn-asws Bin Ali-asws had bequeathed to his-asws sister-asws Zainab-asws daughter-asws of Ali-asws, in the apparent, and whatever knowledge had emerged from Ali-asws Bin Al-Husayn-asws is attributed to Zainab-asws, as a concealment upon Ali-asws Bin Al-Husayn-asws’.
ثُمَّ قَالَتْ إِنَّكُمْ قَوْمٌ أَصْحَابُ أَخْبَارٍ أَ مَا رُوِّيتُمْ أَنَّ التَّاسِعَ مِنْ وُلْدِ الْحُسَيْنِ بْنِ عَلِيٍّ ع يُقْسَمُ مِيرَاثُهُ وَ هُوَ فِي الْحَيَاةِ.
Then she-as said: ‘You are a people who are companions of the Ahadeeth. Are you not reported that the ninth from the sons-asws of Al-Husayn-asws Bin Ali-asws, his-ajfj inheritance would be distributed while he-ajfj is still alive?’’[147]
12- يج، الخرائج و الجرائح رُوِيَ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ قَالَ شَكَكْتُ عِنْدَ وَفَاةِ أَبِي مُحَمَّدٍ ع وَ كَانَ اجْتَمَعَ عِنْدَ أَبِي مَالٌ جَلِيلٌ فَحَمَلَهُ فَرَكِبَ السَّفِينَةَ وَ خَرَجْتُ مَعَهُ مُشَيِّعاً لَهُ فَوُعِكَ فَقَالَ رُدَّنِي فَهُوَ الْمَوْتُ وَ اتَّقِ اللَّهَ فِي هَذَا الْمَالِ وَ أَوْصَى إِلَيَّ وَ مَاتَ
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reportd from Muhammad Bin Ibrahim Bin Mahziyar who said,
‘I complained during the expiry of Abu Muhammad-asws, and plentiful wealth was collected in the possession of my father. He carried it and sailed the ship, and I went out with him escorting him. He fell sick. He said, ‘Return me, for it is the death, and fear Allah-azwj regarding this wealth’, and he bequeathed to me and died.
وَ قُلْتُ لَا يُوصِي أَبِي بِشَيْءٍ غَيْرِ صَحِيحٍ أَحْمِلُ هَذَا الْمَالَ إِلَى الْعِرَاقِ وَ لَا أُخْبِرُ أَحَداً فَإِنْ وَضَحَ لِي شَيْءٌ أَنْفَذْتُهُ وَ إِلَّا أَنْفَقْتُهُ
And I said, ‘He would not bequeath me with something which is not correct. I shall carry this wealth to Al-Iraq and not inform anyone. If something is clear to me, I shall give it, or else I shall spend it’.
فَاكْتَرَيْتُ دَاراً عَلَى الشَّطِّ وَ بَقِيتُ أَيَّاماً فَإِذَا أَنَا بِرَسُولٍ مَعَهُ رُقْعَةٌ فِيهَا يَا مُحَمَّدُ مَعَكَ كَذَا وَ كَذَا حَتَّى قَصَّ عَلَيَّ جَمِيعَ مَا مَعِي فَسَلَّمْتُ الْمَالَ إِلَى الرَّسُولِ وَ بَقِيتُ أَيَّاماً لَا يُرْفَعُ بِي رَأْسٌ فَاغْتَمَمْتُ فَخَرَجَ إِلَيَّ قَدْ أَقَمْنَاكَ مَقَامَ أَبِيكَ فَاحْمَدِ اللَّهَ.
I rented a house at the riverbank and remained for days. There I was with a messenger having a note with him wherein was: ‘O Muhammad! There is such and such with you’ – until he-ajfj had narrated to me with entirety of what was with me. I submitted the wealth to the messenger and remained for day, no head was being raised to me (paid attention to me). I was saddened. (A note) emerged to me, ‘We-ajfj have established you to be in the position of your father, so praise Allah-azwj’’.[148]
13- عم، إعلام الورى مِمَّا يَدُلُّ عَلَى صِحَّةِ إِمَامَتِهِ ع النَّصُّ عَلَيْهِ بِذِكْرِ غَيْبَتِهِ وَ صِفَتِهَا الَّتِي يَخْتَصُّهَا وَ وُقُوعِهَا عَلَى الْحَدِّ الْمَذْكُورِ مِنْ غَيْرِ اخْتِلَافٍ حَتَّى لَمْ يَخْرِمْ مِنْهُ شَيْئاً وَ لَيْسَ يَجُوزُ فِي الْعَادَاتِ أَنْ تُوَلِّدَ جَمَاعَةٌ كَثِيرَةٌ كَذِباً يَكُونُ خَبَراً عَنْ كَائِنٍ
(The book) ‘I’lam Al Wara’ –
‘From what evidence’s upon the correctness of his-ajfj Imamate is the text upon him-ajfj with the mention of his-ajfj occultation and its description which he-ajfj would be specialised with, and its occurrence upon the mentioned limits, from without there being any differing, until nothing from it was left out, and it isn’t allowed in the norms that a large false community would be born for the news to be about the future.
فَيَتَّفِقُ ذَلِكَ عَلَى حَسَبِ مَا وَصَفُوهُ وَ إِذَا كَانَتْ أَخْبَارُ الْغَيْبَةِ قَدْ سَبَقَتْ زَمَانَ الْحُجَّةِ ع بَلْ زَمَانَ أَبِيهِ وَ جَدِّهِ حَتَّى تَعَلَّقَتِ الْكِيسَانِيَّةُ وَ النَّاوُوسِيَّةُ وَ الْمَمْطُورَةُ بِهَا وَ أَثْبَتَهَا الْمُحَدِّثُونَ مِنَ الشِّيعَةِ فِي أُصُولِهِمُ الْمُؤَلَّفَةِ فِي أَيَّامِ السَّيِّدَيْنِ الْبَاقِرِ وَ الصَّادِقِ ع وَ أَثَرُوهَا عَنِ النَّبِيِّ وَ الْأَئِمَّةِ ع وَاحِدٌ بَعْدَ وَاحِدٍ
That is in accordance based upon what we have described, and when the reports of the occultation have preceded the time of Al-Hujjat-ajfj, but the time of his-ajfj father and his grandfather, until it was related to the Kaysaniya, and the Nawuwsiya, and was developed by it, and the narrated from the Shias affirmed these in their principles compiled in the days of the two chiefs Al-Baqir-asws and Al-Sadiq-asws, and their-asws Ahadeeth from the Prophet-saww and the Imams-asws, one after one.
صَحَّ بِذَلِكَ الْقَوْلُ فِي إِمَامَةِ صَاحِبِ الزَّمَانِ بِوُجُودِ هَذِهِ الصِّفَةِ لَهُ وَ الْغَيْبَةِ الْمَذْكُورَةِ فِي دَلَائِلِهِ وَ أَعْلَامِ إِمَامَتِهِ وَ لَيْسَ يُمْكِنُ أَحَداً دَفْعُ ذَلِكَ
That word (was proven) correct regarding the Imamate of Master-ajfj of the time with the existence of these description of his-ajfj and the mentioned occultation regarding his-ajfj evidence(s), and the signs of his-ajfj Imamate, and it isn’t possible for anyone to repel that.
وَ مِنْ جُمْلَةِ ثِقَاتِ الْمُحَدِّثِينَ وَ الْمُصَنِّفِينَ مِنَ الشِّيعَةِ الْحَسَنُ بْنُ مَحْبُوبٍ الزَّرَّادُ وَ قَدْ صَنَّفَ كِتَابَ الْمَشِيخَةِ الَّذِي هُوَ فِي أُصُولِ الشِّيعَةِ أَشْهَرُ مِنْ كِتَابِ الْمُزَنِيِّ وَ أَمْثَالِهِ قَبْلَ زَمَانِ الْغَيْبَةِ بِأَكْثَرَ مِنْ مِائَةِ سَنَةٍ فَذَكَرَ فِيهِ بَعْضَ مَا أَوْرَدْنَاهُ مِنْ أَخْبَارِ الْغَيْبَةِ فَوَافَقَ الْمُخْبَرَ وَ حَصَلَ كُلُّ مَا تَضَمَّنَهُ الْخَبَرُ بِلَا اخْتِلَافٍ.
And from the total of the trusted ones, the narrators and the authors from the Shias, is Al-Husayn Bin Mahboub Al-Zarrad, and he had authored ‘Kitab Al-MaSheikha’ which is in the principles of the Shias, is more famous than ‘Kitab Al-Muzanny’ and similar to it, before the time of occultation by more than one hundred years. It is mentioned in it part of what we are reporting from the Ahadeeth of the occultation, so that the informed can be aware and all what the Ahadeeth include can result in there being no differing’’.[149]
وَ مِنْ جُمْلَةِ ذَلِكَ مَا رَوَاهُ عَنْ إِبْرَاهِيمَ الْحَارِثِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قُلْتُ لَهُ كَانَ أَبُو جَعْفَرٍ ع يَقُولُ لِآلِ مُحَمَّدٍ غَيْبَتَانِ وَاحِدَةٌ طَوِيلَةٌ وَ الْأُخْرَى قَصِيرَةٌ
And from that total is what is reported from Ibrahim Al Harisy, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘Abu Ja’far-asws had said: ‘For the Progeny-asws of Muhammad-saww, there would be two occultations, one long and the other short’’.
قَالَ فَقَالَ لِي نَعَمْ يَا أَبَا بَصِيرٍ إِحْدَاهُمَا أَطْوَلُ مِنَ الْأُخْرَى ثُمَّ لَا يَكُونُ ذَلِكَ يَعْنِي ظُهُورَهُ ع حَتَّى يَخْتَلِفَ وُلْدُ فُلَانٍ وَ تَضِيقَ الْحَلْقَةُ وَ تَظْهَرَ السُّفْيَانِيُّ وَ يَشْتَدَّ الْبَلَاءُ وَ يَشْمَلَ النَّاسَ مَوْتٌ وَ قَتْلٌ وَ يَلْجَئُونَ مِنْهُ إِلَى حَرَمِ اللَّهِ تَعَالَى وَ حَرَمِ رَسُولِهِ ص
He (the narrator) said, ‘He-asws said to me: ‘Yes, O Abu Baseer! One of them would be longer than the other. Then that, meaning his-ajfj appearance, would not be until the sons of so and so differ, and the group of would be constricted, and Al-Sufyani would appear, and the afflictions would intensify, and the people would be included in death and killing, and they would be taking shelter from it to the Sacred House of Allah-azwj and Sanctuary of His-azwj Rasool-saww.
فَانْظُرْ كَيْفَ قَدْ حَصَلَتِ الْغَيْبَتَانِ لِصَاحِبِ الْأَمْرِ ع عَلَى حَسَبِ مَا تَضَمَّنَهُ الْأَخْبَارُ السَّابِقَةُ لِوُجُودِهِ عَنْ آبَائِهِ وَ جُدُودِهِ ع
So look into how the two occultations will be achieved for Master-ajfj of the Time based upon a calculation of what the preceding Ahadeeth have included of his-ajfj existence from his-ajfj forefathers-asws and his-ajfj grandfathers-asws.
أَمَّا غَيْبَتُهُ الْقُصْرَى مِنْهُمَا فَهِيَ الَّتِي كَانَتْ سُفَرَاؤُهُ فِيهَا مَوْجُودِينَ وَ أَبْوَابُهُ مَعْرُوفِينَ لَا تَخْتَلِفُ الْإِمَامِيَّةُ الْقَائِلُونَ بِإِمَامَةِ الْحَسَنِ بْنِ عَلِيٍّ فِيهِمْ
As for his-ajfj occultation, the short one from them, it is during which his-ajfj ambassadors and his well-known doors (access men) would be found. The Imamites, the ones saying (believing) with the Imamate of Al-Hassan Bin Ali-asws, there would be no differing among them.
فَمِنْهُمْ أَبُو هَاشِمٍ دَاوُدُ بْنُ الْقَاسِمِ الْجَعْفَرِيُّ وَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ بِلَالٍ وَ أَبُو عَمْرٍو عُثْمَانُ بْنُ سَعِيدٍ السَّمَّانُ وَ ابْنُهُ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عُثْمَانَ رَضِيَ اللَّهُ عَنْهُمَا وَ عُمَرُ الْأَهْوَازِيُّ وَ أَحْمَدُ بْنُ إِسْحَاقَ وَ أَبُو مُحَمَّدٍ الْوَجْنَائِيُّ وَ إِبْرَاهِيمُ بْنُ مَهْزِيَارَ وَ مُحَمَّدُ بْنُ إِبْرَاهِيمَ فِي جَمَاعَةٍ أُخَرَ رُبَّمَا يَأْتِي ذِكْرُهُمْ عِنْدَ الْحَاجَةِ وَ كَانَتْ مُدَّةُ هَذِهِ الْغَيْبَةِ أَرْبَعاً وَ سَبْعِينَ سَنَةً.
From them are Abu Hashim Dawood Bin Al-Qasim Al-Ja’fary, and Muhammad Bin Ali Bin Bilal, and Abu Amro Usman Bin Saeed Al Samman and his son Abu Ja’far Muhammad Bin Usman, may Allah-azwj be Pleased with them both, and Umar Al-Ahwazy, and Ahmad Bin Is’haq, and Abu Muhammad Al-Wajnaie, and Ibrahim Bin Mahziyar, and Muhammad Bin Ibrahim, among another group. Perhaps their mention would come at the (time of) need. And the period of this occultation would be of seventy-four years’’.[150]
أقول: ثم ذكر أحوال السفراء الأربعة نحوا مما مر.
I (Majlisi) am saying, ‘Then he mentioned the situations of the four ambassadors, approximate to what has passed’.
بيان الظاهر أن مدة زمان الغيبة من ابتداء إمامته ع إلى وفاة السمري و هي أقل من سبعين سنة لأن ابتداء إمامته ع على المشهور لثمان خلون من ربيع الأول سنة ستين و مائتين و وفاة السمري في النصف من شعبان سنة ثمان و عشرين و ثلاثمائة
Explanation: ‘The apparent is that the period of the time of the occultation, from the beginning of his-ajfj Imamate up to the death of Al-Samuri, and it is less than seventy years, because the beginning of his-ajfj Imamate, based upon the well-known, was on the eight vacant from Rabbie Al Awwal of the year two hundred and sixty, and the death of Al-Samuri was in the middle of Shaban of the year three hundred and twenty-eight.
و على ما ذكره في وفاة السمري تنقص سنة أيضا حيث قال توفي في النصف من شعبان سنة ثمان و عشرين و ثلاثمائة
And based upon what he mentioned regarding the death of Samuri, the years are deficient as well when he said, ‘He died in the middle of Shaban of the year three hundred and twenty-eight.
و لعله جعل ابتداء الغيبة ولادته ع و ذكر الولادة في سنة خمس و خمسين و مائتين فيستقيم على ما ذكره الشيخ من وفاة السمري و على ما ذكره ينقص سنة أيضا و لعل ما ذكره من تاريخ السمري سهو من قلمه.
And perhaps the beginning of the occultation cane be made to be his-ajfj birth, and he mentioned the birth to be in the year two hundred and fifty-five. So the straight would be upon what the Sheikh had mentioned, of the death of Al-Samuri, and upon what he mentioned the deficiency of the years as well, and perhaps what he mentioned from the date of Al Samury, his pen had erred’.
باب 17 ذكر المذمومين الذين ادعوا البابية و السفارة كذبا و افتراء لعنهم الله
CHAPTER 17 – MENTION OF THE CONDEMNED ONES, THOSE WHO CLAIMED THE ACCESS POINT AND THE AMBASSADORSHIP FALSELY AND BY FABRICATION, MAY ALL CURSE THEM
قال الشيخ قدس سره في كتاب الغيبة أولهم المعروف بالشريعي أخبرنا جماعة عن أبي محمد التلعكبري عن أبي علي محمد بن همام قال كان الشريعي يكنى بأبي محمد
The Sheikh, may Allah-azwj Sanctify his soul, said in ‘Kitab Al-Ghayba’, ‘The first of them well known as Al-Sharie, ‘We are informed by a group, from Abu Muhammad Al-Tal’akbury, from Abu Ali Muhammad Bin Hamam who said, ‘Al-Sharie was teknonymed as Abu Muhammad’.
قال هارون و أظن اسمه كان الحسن و كان من أصحاب أبي الحسن علي بن محمد ثم الحسن بن علي بعده ع و هو أول من ادعى مقاما لم يجعله الله فيه و لم يكن أهلا له و كذب على الله و على حججه ع و نسب إليهم ما لا يليق بهم و ما هم منه براء فلعنه الشيعة و تبرأت منه و خرج توقيع الإمام بلعنه و البراءة منه.
Haroun said, ‘And I think his name was Al-Hassan, and he was from the companions of Abu Al-Hassan Ali-asws Bin Muhammad-asws, then Al-Hassan-asws Bin Ali-asws after him-asws, and he is the first one to claim a position which Allah-azwj had not Made it to be in him, and he did not happen to be rightful for it, and he lied upon Allah-azwj and upon His-azwj Divine Authority and attributed to them-asws what was not befitting with them-asws, and what they-asws were disavowed from it. So the Shias cursed him and disavowed from him, and a letter of the Imam-ajfj emerged, cursing him and disavowing from him.
قال هارون ثم ظهر منه القول بالكفر و الإلحاد
Haroun said, ‘Then the word with the blasphemy and the apostasy appeared from him’.
قال و كل هؤلاء المدعين إنما يكون كذبهم أولا على الإمام و أنهم وكلاؤه فيدعون الضعفة بهذا القول إلى موالاتهم ثم يترقى الأمر بهم إلى قول الحلاجية كما اشتهر من أبي جعفر الشلمغاني و نظرائه عليهم جميعا لعائن الله تترى.
He said, ‘And all these claimants, rather their lying was first upon the Imam-ajfj that they were his-ajfj representatives. So they were called the weak ones to their loyalty. Then the matter with them was raised to Al-Halajiya just as is famous from Abu Ja’far Al-Shalmaghany and his peers, may the Curses of Allah-azwj be upon them all in succession.
و منهم محمد بن نصير النميري قال ابن نوح أخبرنا أبو نصر هبة الله بن محمد قال كان محمد بن نصير النميري من أصحاب أبي محمد الحسن بن علي ع فلما توفي أبو محمد ادعى مقام أبي جعفر محمد بن عثمان أنه صاحب إمام الزمان و ادعى البابية
And from them is Muhammad Bin Nuseyr Al-Numeyri. Ibn Nuh said, ‘We are informed by Abu Nasr Hibtullah Bin Muhammad who said, ‘Muhammad Bin Nuseyr Al-Numeyri was from the companions of Abu Muhammad Al-Hassan-asws Bin Ali-asws. When Abu Muhammad passed away, he claimed the position of Abu Ja’far Muhammad Bin Usman that he was a companion of Imam-ajfj of the Time and claimed the access point.
و فضحه الله تعالى بما ظهر منه من الإلحاد و الجهل و لعن أبي جعفر محمد بن عثمان له و تبريه منه و احتجابه عنه و ادعى ذلك الأمر بعد الشريعي.
And Allah-azwj the Exalted Exposed him by what appeared from him, from the apostasy and the ignorance, and Abu Ja’far Muhammad Bin Usman cursed him and disavowed from him and veiled from (barred) him, and he had claimed the matter after Al-Sharie.
قال أبو طالب الأنباري لما ظهر محمد بن نصير بما ظهر لعنه أبو جعفر رضي الله عنه و تبرأ منه فبلغه ذلك فقصد أبا جعفر ليعطف بقلبه عليه أو يعتذر إليه فلم يأذن له و حجبه و رده خائبا.
Abu Talib Al-Anbary said, ‘When Muhammad Bin Nuseyr appeared with what he appeared, Abu Ja’far, may Allah be Pleased with him, cursed him and disavowed from him. That reached him, so he aimed for Abu Ja’far in order to sympathise with his heart to him, or to apologise to him, but he did not permit for him and barred him and returned him disappointed’.
و قال سعد بن عبد الله كان محمد بن نصير النميري يدعي أنه رسول نبي و أن علي بن محمد ع أرسله و كان يقول بالتناسخ و يغلو في أبي الحسن و يقول فيه بالربوبية و يقول بالإجابة للمحارم و تحليل نكاح الرجال بعضهم بعضا في أدبارهم و يزعم أن ذلك من التواضع و الإخبات و التذلل في المفعول به و أنه من الفاعل إحدى الشهوات و الطيبات و أن الله عز و جل لا يحرم شيئا من ذلك.
And Sa’ad Bin Abdullah said, ‘Muhammad Bin Nuseyr Al-Nimeyri claimed that he was a Messenger-as, a Prophet-as, and that Ali-asws Bin Muhammad-asws had sent him, and he was saying (believing in) transmigration of the souls and exaggerated regarding Abu Al-Hassan-asws and said with the Lordship being for him-asws, and saying with the answering to the prohibitions and permitting the copulation of the men with each other in their backsides, and he claimed that was from the humbleness, and the submissiveness, and the servility in the one done with, and it was from the doer, one of the desires and the goodness, and Allah-azwj Mighty and Majestic had not Prohibited anything from that’.
و كان محمد بن موسى بن الحسن بن الفرات يقوي أسبابه و يعضده أخبرني بذلك عن محمد بن نصير أبو زكريا يحيى بن عبد الرحمن بن خاقان أنه رآه عيانا و غلام له على ظهره
And Muhammad Bin Musa Bin Al-Hassan Bin Al-Furat strengthened his means and supported it. That was informed to me from Muhammad Bin Nuseyr Abu Zakariya Yahya Bin Abdul Rahman Bin Khaqan that he had seen him with his eyes and a slave of his was on his back.
إن هذا من اللذات و هو من التواضع لله و ترك التجبر.
He said, ‘I met him and faulted him upon that. He said, ‘This is from the pleasures, and it is from the humility to Allah-azwj and leaving the arrogance’.
قال سعد فلما اعتل محمد بن نصير العلة التي توفي فيها قيل له و هو مثقل اللسان لمن هذا الأمر من بعدك فقال بلسان ضعيف ملجلج أحمد
Sa’ad said, ‘When Muhammad Bin Nuseyr became sick with the illness in which he died, it was said to him, and he was of heavy tongue, ‘To whom is this command from after you?’ He said with a weak tongue, stammering, ‘Ahmad’.
فلم يدر من هو فافترقوا بعده ثلاث فرق قالت فرقة إنه أحمد ابنه و فرقة قالت هو أحمد بن محمد بن موسى بن الفرات و فرقة قالت إنه أحمد بن أبي الحسين بن بشر بن يزيد فتفرقوا فلا يرجعون إلى شيء.
It was not known who he was, so they divided after him into three sects. A sect said, ‘He is his son Ahmad’. And a sect said, ‘He is Ahmad Bin Muhammad Bin Musa Bin Al-Furat’. And a sect said, ‘He is Ahmad Bin Abu Al-Husayn Bin Bishr Bin Yazeed’. So they separated and they did not return to anything.
و منهم أحمد بن هلال الكرخي قال أبو علي بن همام كان أحمد بن هلال من أصحاب أبي محمد ع فاجتمعت الشيعة على وكالة أبي جعفر محمد بن عثمان رحمه الله بنص الحسن ع في حياته
And from them is Ahmad Bin Hilal Al-Karkhy. Abu Ali Bin Hamam said, ‘Ahmad Bin Hilal was from the companions of Abu Muhammad. The Shias united upon the representation of Abu Ja’far Muhammad Bin Usman, may Allah-azwj be Pleased with him, due to the text of Al-Hassan-asws during his-asws lifetime.
و لما مضى الحسن ع قالت الشيعة الجماعة له ألا تقبل أمر أبي جعفر محمد بن عثمان و ترجع إليه و قد نص عليه الإمام المفترض الطاعة
And when Al-Hassan-asws passed away, a group of the Shias said to him, ‘Will you not accept the matter of Abu Ja’far Muhammad Bin Usman and return to him, and the Imam-asws of obligatory obedience has texted upon him?’
فقال لهم لم أسمعه ينص عليه بالوكالة و ليس أنكر أباه يعني عثمان بن سعيد فأما أن أقطع أن أبا جعفر وكيل صاحب الزمان فلا أجسر عليه
He said to them, ‘I did not hear him-asws texting upon him at Al-Kufa, and I do not deny his father, meaning Usman Bin Saeed. As for me, I am convinced that Abu Ja’far is the representative of Master-ajfj of the Time, so I will not be audacious upon him’.
فقالوا قد سمعه غيرك فقال أنتم و ما سمعتم و وقف على أبي جعفر فلعنوه و تبرءوا منه.
They said, ‘Others have heard him-asws!’ He said, ‘You and what you have heard’, and he paused upon Abu Ja’far, so they cursed him and disavowed from him.
ثم ظهر التوقيع على يد أبي القاسم بن روح رحمه الله بلعنه و البراءة منه في جملة من لعن.
Then the letter emerged upon the hand of Abu Al-Qasim Bin Rawh, may Allah-azwj have Mercy on him, cursing him and disavowing from him, among the total of the ones cursed.
و منهم أبو طاهر محمد بن علي بن بلال و قصته معروفة فيما جرى بينه و بين أبي جعفر محمد بن عثمان العمري نضر الله وجهه و تمسكه بالأموال التي كانت عنده للإمام و امتناعه من تسليمها و ادعاؤه أنه الوكيل حتى تبرأت الجماعة منه و لعنوه و خرج من صاحب الزمان ع ما هو معروف.
And from them is Abu Tahir Muhammad Bin Ali Bin Bilal, and his story is well known regarding what transpired between him and Abu Ja’far Muhammad Bin Usman Al-Amry, may Allah-azwj Irradiate his face, and his withholding the wealth which was in his possession for the Imam-ajfj and his refusal to submit it, and his claiming that he was the representative, until the community disavowed from him and cursed him, and it emerged from Master-ajfj of the Time is well-known.
و حكى أبو غالب الزراري قال حدثني أبو الحسن محمد بن محمد بن يحيى المعاذي قال كان رجل من أصحابنا قد انضوى إلى أبي طاهر بن بلال بعد ما وقعت الفرقة ثم إنه رجع عن ذلك و صار في جملتنا فسألناه عن السبب
And it is narrated by Abu Ghalib Al-Zarary who said, ‘It is narrated to me by Abu Al-Hassan Muhammad Bin Muhammad Bin Yahya Al-Ma’azy who said, ‘There was a man from our companion who had flocked to Tahir Bin Bilal after the sectarianism had occurred. Then he retracted from that and came to be in our midst. We asked him for the reason.
قال كنت عند أبي طاهر يوما و عنده أخوه أبو الطيب و ابن خزر و جماعة من أصحابه إذ دخل الغلام فقال أبو جعفر العمري على الباب ففزعت الجماعة لذلك و أنكرته للحال التي كانت جرت و قال يدخل
He said, ‘I was in the presence of Abu Tahir one day, and with him were his brother Abu Al-Tayyib and Ibn Khizr, and a group of his companions, when the slave entered. He said, ‘Abu Ja’far Al-Amry is at the door!’ The group panicked at that and disliked it due to the situation which had transpired, and he said, ‘Let him enter!’
فدخل أبو جعفر رضي الله عنه فقام له أبو طاهر و الجماعة و جلس في صدر المجلس و جلس أبو طاهر كالجالس بين يديه فأمهلهم إلى أن سكتوا. ثم قال يا أبا طاهر نشدتك الله أو نشدتك بالله أ لم يأمرك صاحب الزمان ع بحمل ما عندك من المال إلي فقال اللهم نعم
Abu Ja’far, may Allah-azwj be Pleased from him. Abu Tahir and the group stood up to him, and he as in the centre of the gathering, and Abu Tahir sat like the gatherer in front of him. He waited for them to quieten. Then he said, ‘O Abu Tahir! We adjure you to Allah-azwj!’ – Or said, ‘We adjure you with Allah-azwj! Hasn’t Master-ajfj of the Time order you with carrying whatever wealth is with you to me?’ He said, ‘O Allah-azwj! Yes’.
فنهض أبو جعفر رضي الله عنه منصرفا و وقعت على القوم سكتة فلما تجلت عنهم قال له أخوه أبو الطيب من أين رأيت صاحب الزمان
Abu Ja’far, may Allah-azwj be Pleased with him, got upon to leave and silence occurred upon the group. When he had gone away from them, his brother Abu Al-Tayyib said to him, ‘From where did you see Master-ajfj of the Time?’
فقال أبو طاهر أدخلني أبو جعفر رضي الله عنه إلى بعض دوره فأشرف علي من علو داره فأمرني بحمل ما عندي من المال إليه
Abu Tahir said, ‘Abu Ja’far, may Allah-azwj be Pleased with him, took me to one of his houses. He-ajfj overlooked upon me from a high part of his house and instructed me with carrying whatever wealth was in my possession, to him’.
فقال له أبو الطيب و من أين علمت أنه صاحب الزمان ع
Abu Al-Tayyib said to him, ‘And from where did you know that he-ajfj is Master-ajfj of the Time?’
قال وقع علي من الهيبة له و دخلني من الرعب منه ما علمت أنه صاحب الزمان ع فكان هذا سبب انقطاعي عنه.
He said, ‘The prestige for him-ajfj occurred upon me and the awe from him-ajfj entered into me what made me know that he-ajfj is Master-ajfj of the Time. So this was the reason for my cutting off from him’.
و منهم الحسين بن منصور الحلاج أخبرنا الحسين بن إبراهيم عن أبي العباس أحمد بن علي بن نوح عن أبي نصر هبة الله بن محمد الكاتب ابن بنت أم كلثوم بنت أبي جعفر العمري قال لما أراد الله تعالى أن يكشف أمر الحلاج و يظهر فضيحته و يخزيه وقع له أن أبا سهل بن إسماعيل بن علي النوبختي رضي الله عنه ممن تجوز عليه مخرقته و تتم عليه حيلته
And from them is Al-Husayn Bin Mansour Al-Halaj. Al-Husayn Bin Ibrahim informed us from Abu Al-Abbas Ahmad Bin Ali Bin Nuh, from Abu Nasr Hibtullah Bin Muhammad Al-Katib Ibn Bint Umm Kulsoum Bint Abu Ja’far Al-Amry. He said, ‘When Allah-azwj the Exalted Wanted to Uncover the matter of Al-Hallaj and Reveal his scandal and Disgrace him, there occurred for him that Abu Sahl Bin Ismail Bin Ali Al-Nowbakhty, may Allah-azwj be Pleased with him, was from the ones allowed to see him, and his means to him were complete.
فوجه إليه يستدعيه و ظن أن أبا سهل كغيره من الضعفاء في هذا الأمر بفرط جهله و قدر أن يستجره إليه فيتمخرق و يتصوف بانقياده على غيره فيستتب له ما قصد إليه من الحيلة و البهرجة على الضعفة لقدر أبي سهل في أنفس الناس و محله من العلم و الأدب أيضا عندهم و يقول له في مراسلته إياه إني وكيل صاحب الزمان ع
He directed to him, summoning him, and he thought that Abu Sahl was like others from the weak ones regarding this matter due to his excessive ignorance, and he determined that he would lure him to him, so he would break and become a mystic by his leading to others. He found for him what he was aiming to, from the trick and the pretending upon the weakness, due to the worth of Abu Sahl among the souls of people and his position from the knowledge and the education as well in their presence, and he said to him in the beginning of the correspondence with him, ‘I am a representative of Master-azwj of the Time!’
و بهذا أولا كان يستجر الجهال ثم يعلو منه إلى غيره و قد أمرت بمراسلتك و إظهار ما تريده من النصرة لك لتقوى نفسك و لا ترتاب بهذا الأمر.
And by this firstly, he lured the ignorant ones. They he raised from it to something else, ‘I have been ordered with corresponding with you and reveal what you was, from help for you to strengthen yourself, and you should not be suspicious with this matter’.
فأرسل إليه أبو سهل رضي الله عنه يقول لك إني أسألك أمرا يسيرا يخف مثله عليك في جنب ما ظهر على يديك من الدلائل و البراهين و هو أني رجل أحب الجواري و أصبو إليهن و لي منهن عدة أتخطاهن و الشيب يبعدني عنهن و أحتاج أن أخضبه في كل جمعة و أتحمل منه مشقة شديدة لأستر عنهن ذلك و إلا انكشف أمري عندهن
Abu Sahl, may Allah-azwj be Pleased with him, sent a message to him, ‘He is saying I should ask you a simple thing, as easy as can be upon you, in addition to the evidence what has appeared upon your hands, and the proof, and it is that I am a man who loves the slave girls and yearns to them, and for me there are a number of them I can skit, and the grey-hair distances me from them, and I am needy to dye it during every Friday, and I am going through a lot of hardship to hide that from them or else my matter would be uncovered in their presence.
فصار القرب بعدا و الوصال هجرا و أريد أن تغنيني عن الخضاب و تكفيني مئونته و تجعل لحيتي سوداء فإنني طوع يديك و صائر إليك و قائل بقولك و داع إلى مذهبك مع ما لي في ذلك من البصيرة و لك من المعونة.
So the closeness would become remote, and the connection would be forsaken, and I want to be needless from the dyeing and be sufficed with its supplies and make my beard to be black. Then I shall be submissive in your hands and come to you and speak with your work and call (others) to your doctrine along with what insight would be for me in that, and for you would be the assistance’.
فلما سمع ذلك الحلاج من قوله و جوابه علم أنه قد أخطأ في مراسلته و جهل في الخروج إليه بمذهبه و أمسك عنه و لم يرد إليه جوابا و لم يرسل إليه رسولا
When Al-Halaj heard that from his word and his answer, he knew that he had erred in corresponding with him and ignored going to him with his doctrine, and he withheld from him and did not respond any answer to him and did not send any messenger to him.
و صيره أبو سهل رضي الله عنه أحدوثة و ضحكة و يطنز به عند كل أحد و شهر أمره عند الصغير و الكبير و كان هذا الفعل سببا لكشف أمره و تنفير الجماعة عنه.
And Abu Sahl, may Allah-azwj be Pleased with him became a novelty and a laughingstock, and there was a buzz with him in the presence of every one, and his matter became famous in the presence of the young and the old, and this deed was the reasons for the uncovering of his matter and the community fleeing from him.
و أخبرني جماعة عن أبي عبد الله الحسين بن علي بن الحسين بن موسى بن بابويه أن ابن الحلاج صار إلى قم و كاتب قرابة أبي الحسن والد الصدوق يستدعيه و يستدعي أبا الحسن أيضا و يقول أنا رسول الإمام و وكيله
And a group informed me from Abu Abdullah Al-Husayn Bin Ali Bin Al-Husayn Bin Musa Bin Babuwayh that Ibn Al-Halaj came to Qum and wrote the relationship of Abu Al-Hassan, father of Al-Sadouq summoning him, and Abu Al-Hassan summoned as well, and he said, ‘I am a messenger of the Imam-ajfj and his-ajfj representative’.
قال فلما وقعت المكاتبة في يد أبي رضي الله عنه خرقها و قال لموصلها إليه ما أفرغك للجهالات فقال له الرجل و أظن أنه قال إنه ابن عمته أو ابن عمه فإن الرجل قد استدعانا فلم خرقت مكاتبته و ضحكوا منه و هزءوا به ثم نهض إلى دكانه و معه جماعة من أصحابه و غلمانه
He said, ‘When the correspondence fell into the hand of my father, may Allah-azwj be Pleased with him, he tore it and said to the one who had brought it to him, ‘What freed you for the ignorance?’ The man said to him, and I think he said, ‘He is a son of his paternal aunt, or a son of his paternal uncle, for the man has called us, so why did you tear his correspondence?’ And they laughed at him and mocked him. Then he got up to go to his shop and there was a group of his companions and his servants with him.
قال فلما دخل إلى الدار التي كان فيها دكانه نهض له من كان هناك جالسا غير رجل رآه جالسا في الموضع فلم ينهض له و لم يعرفه أبي فلما جلس و أخرج حسابه و دواته كما تكون التجار أقبل على بعض من كان حاضرا فسأله عنه فأخبره
He (the narrator) said, ‘When he entered into the house in which was his shop, the ones who were sitting there got up for him apart from a man whom he saw sitting in the place. He did not get up for him and my father did not recognise him. When he sat down and brought out his accounts and his register, just as the traders tend to, he turn to someone what was present and asked him about him, so he informed him.
فسمعه الرجل يسأل عنه فأقبل عليه و قال له تسأل عني و أنا حاضر فقال له أبي أكبرتك أيها الرجل و أعظمت قدرك أن أسألك فقال له تخرق رقعتي و أنا أشاهدك تخرقها فقال له أبي فأنت الرجل إذا ثم
The man heard him asking about him. He turned to him and said to him, ‘You are asking about me while I am present?’ My father said to me, ‘I am considering you an elder, O you man, and revering your worth, that I should be asking you (directly)!’ He said to him. You tore up my note and I watched you tearing it!’ My father said to him, ‘So you are the man, then!’
قال يا غلام برجله و بقفاه فخرج من الدار العدو لله و لرسوله ثم قال له أ تدعي المعجزات عليك لعنة الله أو كما قال فأخرج بقفاه فما رأيناه بعدها بقم.
He said, ‘O slave!’, by (nudging) with his leg and his back. He went out from the house, then enemy of Allah-azwj and of His-azwj Rasool-saww. Then he said to him, ‘Are you claiming the miracles being for you? May Allah-azwj Curse you!’ Or as he said. He went out with his back turned. We did not see him after it, in Qum.
و منهم ابن أبي العزاقر أخبرني الحسين بن إبراهيم عن أحمد بن علي بن نوح عن أبي نصر هبة الله بن محمد بن أحمد الكاتب بن بنت أم كلثوم بنت أبي جعفر العمري رضي الله عنه
And from them is Ibn Abu Al Azaqir. Al-Husayn Bin Ibrahim informed me from Ahmad Bin Ali Bin Nuh, from Abu Nasr Hibtrullah Bin Muhammad Bin Ahmad Al-Katic Bin Bint Umm Kulsoum Bint Abu Ja’far Al Amry, may Allah-azwj be Pleased with him.
قال حدثتني الكبيرة أم كلثوم بنت أبي جعفر العمري رضي الله عنها قالت كان أبو جعفر بن أبي العزاقر وجيها عند بني بسطام و ذاك أن الشيخ أبا القاسم رضي الله عنه و أرضاه كان قد جعل له عند الناس منزلة و جاها
He (said), ‘It is narrated to me by the great Umm Kulsoum Bint Abu Ja’far Al-Amry, may Allah-azwj be Pleased with him. She said, ‘Abu Ja’far Bin Abu Al-Azaqir was a (recognised) face in the presence of the clan of Bastam, and that is because the Sheikh Abu Al-Qaim, may Allah-azwj be Please with him and Please him. A status had been made to be for him in the presence of the people and prominence.
فكان عند ارتداده يحكي كل كذب و بلاء و كفر لبني بسطام و يسنده عن الشيخ أبي القاسم فيقبلونه منه و يأخذونه عنه حتى انكشف ذلك لأبي القاسم فأنكره و أعظمه و نهى بني بسطام عن كلامه و أمرهم بلعنه و البراءة منه فلم ينتهوا و أقاموا على توليه.
It so happened during his reneging that he told every lie, and evil, and Kufr for the clan of Bastam, and he attributed it to as being from the Sheikh Abu Al-Qasim. They accepted it from him, and they took it from him to the extent that was uncovered for Abu Al-Qasim. They denied him (Abu Al-Azakir), and revered him (Abu Al-Qasim), and the clan of Bastam forbade from speaking to him, and he instructed them with cursing him and disavowing from him, but they did not desist, and they stood upon befriending him.
و ذاك أنه كان يقول لهم إنني أذعت السر و قد أخذ علي الكتمان فعوقبت بالإبعاد بعد الاختصاص لأن الأمر عظيم لا يحتمله إلا ملك مقرب أو نبي مرسل أو مؤمن ممتحن فيؤكد في نفوسهم عظم الأمر و جلالته.
And that was because he was saying to them, ‘I am broadcasting the secret and the concealment has been taken upon me, so the consequences are the remoteness after the specialisation, because the matter is mighty. No one can tolerate it except and Angel of Proximity, or a Messenger-as Prophet-as, or a Momin who heart has been Tested’. So he ignited the mightiness of the matter and his majesty in their hearts.
فبلغ ذلك أبا القاسم رضي الله عنه فكتب إلى بني بسطام بلعنه و البراءة منه و ممن تابعه على قوله و أقام على توليه فلما وصل إليهم أظهروه عليه فبكى بكاء عظيما ثم قال إن لهذا القول باطنا عظيما و هو أن اللعنة الإبعاد فمعنى قوله لعنه الله أي باعده الله عن العذاب و النار و الآن قد عرفت منزلتي و مرغ خديه على التراب و قال عليكم بالكتمان لهذا الأمر.
That reached Abu Al-Qasim, may Allah-azwj be Pleased with him. He wrote to the clan of Bastam with cursing him and disavowing from him, and from the ones who follow his word and are standing upon befriending him. When it arrived to them, they displayed it to him. He cried a mighty crying, then said, ‘This is a mighty esoteric word, and it is that the curse is the remoteness. So the meaning of his word is, ‘May Allah-azwj Curse him’, i.e. ‘May Allah-azwj Distance him from the Punishment and the Fire’. And now I have recognised my status!’ And he smashed his cheeks in the dust and said, ‘Upon you all is to be with the concealment of this matter!’
قالت الكبيرة رضي الله عنها و قد كنت أخبرت الشيخ أبا القاسم أن أم أبي جعفر بن بسطام قالت لي يوما و قد دخلنا إليها فاستقبلتني و أعظمتني و زادت في إعظامي حتى انكبت على رجلي تقبلها فأنكرت ذلك و قلت لها مهلا يا ستي فإن هذا أمر عظيم و انكببت على يدها فبكت.
The great, may Allah-azwj be Pleased with her, said, ‘And I had informed the Sheikh Abu Al-Qasim that Umm Abu Ja’far Bin Bastam had said to me one day, and we had entered to see her. She welcomed me, revered me, and increased in my reverence until she devoted to my legs kissing them. I disliked that and said to her, ‘No, O my mistress, for this is a mighty matter’, and I devoted to her hand. She cried.
ثم قالت كيف لا أفعل بك هذا و أنت مولاتي فاطمة فقلت لها و كيف ذاك يا ستي فقالت لي إن الشيخ يعني أبا جعفر محمد بن علي خرج إلينا بالستر
Then she said, ‘How can I not do this with you, and you are my mistress (Syeda) Fatima-asws?’ I said to her, ‘How can that be so, O my mistress?’ She said to me, ‘The Sheikh, meaning Abu Ja’far Muhammad Bin Ali, came out to us with the veil’.
قالت فقلت لها و ما الستر قالت قد أخذ علينا كتمانه و أفزع إن أنا أذعته عوقبت
She said, ‘I said to her, ‘And what is the veil?’ She said, ‘He has taken its concealment upon us, and I am alarmed of the punishment if I were to broadcast it’.
قالت و أعطيتها موثقا أني لا أكشفه لأحد و اعتقدت في نفسي الاستثناء بالشيخ رضي الله عنه يعني أبا لقاسم الحسين بن روح.
She said, ‘And I gave her a solemn oath that I would not be uncovering it to anyone, and I tied it within myself of the exclusion with the Sheikh, may Allah-azwj be Pleased with him, Abu Al-Qasim Al-Husayn Bin Rawh.
قالت إن الشيخ أبا جعفر قال لنا إن روح رسول الله ص انتقلت إلى أبيك يعني أبا جعفر محمد بن عثمان رضي الله عنه و روح أمير المؤمنين علي ع انتقلت إلى بدن الشيخ أبي القاسم الحسين بن روح و روح مولاتنا فاطمة ع انتقلت إليك فكيف لا أعظمك يا ستنا.
She said, ‘The Sheikh Abu Ja’far said to us that the soul of Rasool-Allah-saww has been transferred to you father, meaning Abu Ja’far Muhammad Bin Usman, may Allah-azwj be Pleased with him, and the soul of Amir Al Momineen Ali-asws has been transferred into the body of the Sheikh Abu Al-Qasim Al-Husayn Bin Rawh, and the soul of our Mistress Fatima-asws has been transferred into you! So how can I not be revering you, O our mistress?’
فقلت لها مهلا لا تفعلي فإن هذا كذب يا ستنا فقالت لي سر عظيم و قد أخذ علينا أن لا نكشف هذا لأحد فالله الله في لا يحل بي العذاب و يا ستي لو لا حملتني على كشفه ما كشفته لك و لا لأحد غيرك.
I said to her, ‘Shh, no! Do not do it, for this is a lie, of our mistress!’ She said to me, ‘It is a mighty secret, and it has been taken upon us that we should not uncover this to anyone. So, Allah-azwj! Allah-azwj for the punishment not to befall with me. And O my mistress! Had you not carried me upon uncovering it, I would have neither uncovered to you nor to anyone other than you’.
قالت الكبيرة أم كلثوم رضي الله عنها فلما انصرفت من عندها دخلت إلى الشيخ أبي القاسم بن روح رضي الله عنه فأخبرته بالقصة و كان يثق و يركن إلى قولي
The great Umm Kulsoum, may Allah-azwj be Pleased with her, said, ‘When I left from her presence, I entered to see the Sheikh Abu Al-Qasim Bin Rawh, may Allah-azwj be Pleased with him. I inform him with the story, and he was trusting and inclined to my word.
فقال لي يا بنية إياك أن تمضي إلى هذه المرأة بعد ما جرى منها و لا تقبلي لها رقعة إن كاتبتك و لا رسولا إن أنفذته إليك و لا تلقاها بعد قولها فهذا كفر بالله تعالى و إلحاد قد أحكمه هذا الرجل الملعون في قلوب هؤلاء القوم ليجعله طريقا إلى أن يقول لهم بأن الله تعالى اتحد به و حل فيه كما تقول النصارى في المسيح ع و يعدو إلى قول الحلاج لعنه الله.
He said to me, ‘O daughter! Beware of going to this woman after what has flowed from her, and neither accept any note for her if she were to write to you, nor any messenger if she were to send him to you, nor meet her after her word, for this is Kufr with Allah-azwj the Exalted and the apostasy. This accursed man has ruled in the hearts of these people in order to make it a path until he would say to them that Allah-azwj the Exalted has united with him and has permeated inside him, just as the Christians are saying regarding the Messiah, and run to the word of Al Halaj, may Allah-azwj Curse him!’
قالت فهجرت بني بسطام و تركت المضي إليهم و لم أقبل لهم عذرا و لا لقيت أمهم بعدها و شارع في بني نوبخت الحديث فلم يبق أحد إلا و تقدم إليه الشيخ أبو القاسم و كاتبه بلعن أبي جعفر الشلمغاني و البراءة منه و ممن يتولاه و رضي بقوله أو كلمه فضلا عن موالاته.
She said, ‘Forsook the clan of Bastam and left going to them, and I did not accept any excuse for them, nor did I meet their important ones after it. And the Hadeeth spread among the clan of Nowbakht. There did not remain anyone except and the Sheikh Abu Al-Qasim proceeded to me and corresponded with him to curse Abu Ja’far Al Shalmaghany and disavowing from him, and from the ones who befriend him and agreeing with his word, or any word of merit about his loyalty.
ثم ظهر التوقيع من صاحب الزمان ع بلعن أبي جعفر محمد بن علي و البراءة منه و ممن تابعه و شايعه و رضي بقوله و أقام على توليه بعد المعرفة بهذا التوقيع و له حكايات قبيحة و أمور فظيعة تنزه كتابنا عن ذكرها
Then the letter appeared from Master-ajfj of the Time with cursing Abu Ja’far Muhammad Bin Ali and the disavowing from him, and from the ones following him, and is loyal with him, and agrees with his word, and stands upon befriending him after knowing this letter. And for him are ugly narrations and scandalous affairs which our book refrains from mentioning these.
ذكرها ابن نوح و غيره و كان سبب قتله أنه لما أظهر لعنه أبو القاسم بن روح و اشتهر أمره و تبرأ منه و أمر جميع الشيعة بذلك لم يمكنه التلبيس
Ibn Nuh and others mentioned it, ‘And the reason for his being killed was that when Abu Al-Qasim Bin Rawh revealed cursing him, and his affair became notorious, and he disavowed from him, and he instructed entirety of the Shias with that, it was not possible for him to cover it up.
فقال في مجلس حافل فيه رؤساء الشيعة و كل يحكي عن الشيخ أبي القاسم لعنه و البراءة منه اجمعوا بيني و بينه حتى آخذ يده و يأخذ بيدي فإن لم تنزل عليه نار من السماء تحرقه و إلا فجميع ما قاله في حق
He said in a full gathering wherein were chiefs of the Shias and every one narrating from the Sheikh Abu Al-Qasim, ‘Curse him and disavow from him! Gather between me and him, until I hold his hand and he holds my hand. If the fire does not descend upon him from the sky, burning him, or else the entirety of what says is true!’
و رقي ذلك إلى الراضي لأنه كان ذلك في دار ابن مقلة فأمر بالقبض عليه و قتله فقتل و استراحت الشيعة منه.
And that was noted to Al Razy because that was in the house of Ibn Maqlah. He instructed with capturing him and killing him. He was killed, and the Shias were rested from him.
و قال أبو الحسن محمد بن أحمد بن داود كان محمد بن الشلمغاني المعروف بابن أبي العزاقر لعنه الله يعتقد القول بحمل الضد و معناه أنه لا يتهيأ إظهار فضيلة للولي إلا بطعن الضد فيه لأنه يحمل السامع طعنه على طلب فضيلته فإذن هو أفضل من الولي إذ لا يتهيأ إظهار الفضل إلا به
And Abu Al-Hassan Muhammad Bin Ahmad Bin Dawood said, ‘Muhammad Bin Shalmaghany was well-known as Al Azqir, may Allah-azwj Curse him. He believed the word with total opposition, and its meaning is that he was not prepared to show the merit of the Guardian-ajfj except with slandering the opposite regarding him-ajfj, because he carried the listener his taunting upon seeking his merit. Thus, he was superior to the Guardian-ajfj when the manifestation of the merit was not done except through him.
و ساقوا المذهب من وقت آدم الأول إلى آدم السابع لأنهم قالوا سبع عوالم و سبع أوادم و نزلوا إلى موسى و فرعون و محمد و علي مع أبي بكر و معاوية.
And they ushered the doctrine from the time of the first Adam-as to the seventh Adam-as, because they said, ‘There are seven worlds, and seven Adams-as’, and they descended to Musa-as, and Pharaoh-la, and Muhammad-saww and Ali-asws, along with Abu Bakr and Muawiya.
و أما في الضد فقال بعضهم الولي ينصب الضد و يحمله على ذلك كما قال قوم من أصحاب الظاهر أن علي بن أبي طالب نصب أبا بكر في ذلك المقام و قال بعضهم لا و لكن هو قديم معه لم يزل
And as for regarding the opposition, some of them said, ‘The Guardian-asws nominates the opposition and carries it upon that, just as a group from the apparent companions said that Ali-asws Bin Abu Talib-asws nominated Abu Bakr in that position’. And some of them said, ‘No, but he-asws was ancient with him, not ceasing to be so’.
قالوا و القائم الذي ذكروا أصحاب الظاهر أنه من ولد الحادي عشر فإنه يقوم معناه إبليس لأنه قال فَسَجَدَ الْمَلائِكَةُ كُلُّهُمْ أَجْمَعُونَ إِلَّا إِبْلِيسَ و لم يسجد ثم قال لَأَقْعُدَنَّ لَهُمْ صِراطَكَ الْمُسْتَقِيمَ
They said, ‘And Al-Qaim-ajfj is the one the companions mentioned apparently that he-ajfj is from the sons-asws of the eleventh (Imam-asws) so he-ajfj would be rising. Its meaning Iblees-la because He-azwj Said: ‘So the Angels did Sajdah, all of them in their entirety [15:30] Except for Iblees. [15:31], and he-la did not prostrate. Then he-la said: I will sit (in ambush) for them on Your Straight Path [7:16].
فدل على أنه كان قائما في وقت ما أمر بالسجود ثم قعد بعد ذلك و قوله يقوم القائم إنما هو ذلك القائم الذي أمر بالسجود فأبى و هو إبليس لعنه الله.
It evidences upon that he-la was standing during the time when he-la was Commanded with the Sahdah, then he-la sat down after that, and his-asws word, ‘Al-Qaim-ajfj would be standing’, rather it is that standing which he-la had been Commanded with the Sajdah, but he-la refused, and it is Iblees-la, may Allah-azwj Curse him-la’.
و قال الصفواني سمعت أبا علي بن همام يقول سمعت محمد بن علي العزاقري الشلمغاني يقول الحق واحد و إنما تختلف قمصه فيوم يكون في أبيض و يوم يكون في أحمر و يوم يكون في أزرق.
And Al Safwany said, ‘I heard Abu Ali Bin Hamam saying, ‘I heard Muhammad Bin Ali Azaqary Al-Shalmaghani saying, ‘The truth is one, and rather its shirt is different. One day it happens to be in white, and one day it happens to be in red, and one day it happens to be in blue’.
قال ابن همام فهذا أول ما أنكرته من قوله لأنه قول أصحاب الحلول و أخبرنا جماعة عن أبي محمد هارون بن موسى عن أبي علي محمد بن همام أن محمد بن علي الشلمغاني لم يكن قط بابا إلى أبي القاسم و لا طريقا له و لا نصبه أبو القاسم بشيء من ذلك على وجه و لا سبب و من قال بذلك فقد أبطل
Ibn Hamam said, ‘So this is the first of what he denied, because it is a word of the companions (believers in) permeation, and we are informed by a group, from Abu Muhammad Haroun Bin Musa, from Abu Ali Muhammad Bin Hammam that Muhammad Bin Ali Al-Shalmaghani did not happen to be a door (access man) at all to Abu Al-Qasim, nor was there any path for him, nor did Abu Al-Qasim nominate him with anything from that upon his aspect, nor any cause, and the one who says with that, so he is false.
و إنما كان فقيها من فقهائنا فخلط و ظهر عنه ما ظهر و انتشر الكفر و الإلحاد عنه.
And rather, he was a jurist from our jurists. He mingled, and it appeared from him what appeared, and the Kufr and apostasy was spread from him.
فخرج فيه التوقيع على يد أبي القاسم بلعنه و البراءة منه و ممن تابعه و شايعه و قال بقوله.
The letter regarding him emerged upon the hand of Abu Al-Qasim, with cursing him and the disavowing from him, and from the ones who followed him, and loyal to his, and spoke (believed) with his word.
و أخبرني الحسين بن إبراهيم عن أحمد بن علي بن نوح عن أبي نصر هبة الله بن محمد بن أحمد قال حدثني أبو عبد الله الحسين بن أحمد الحامدي البزاز المعروف بغلام أبي علي بن جعفر المعروف بابن رهومة النوبختي و كان شيخا مستورا
And Al-Husayn Bin Ibrahim informed me from Ahmad Bin Ali Bin Nuh, from Abu Nasr Hibtullah Bin Muhammad Bin Ahmad who said, ‘It is narrated to me by Abu Abdullah Al-Husayn Bin Ahmad Al-Hamidy Al-Bazaz, well known as the slave of Abu Ali Bin Ja’far well known as Ibn Rahouma Al Nowbakhty, and he was an old man, veiled.
قال سمعت روح بن أبي القاسم بن روح يقول لما عمل محمد بن علي الشلمغاني كتاب التكليف قال الشيخ يعني أبا القاسم رضي الله عنه اطلبوه إلي لأنظره فجاءوا به
He said, ‘I heard Rawh Bin Abu Al-Qasim Bin Rawh saying, ‘When Muhammad Bin Ali Al Shalmaghani worked on ‘Kitab Al Takleef’, the Sheikh, meaning Abu Al-Qasim, may Allah-azwj be Pleased with him, said, ‘Seek him to come, I shall debate him’. They came with him.
فقرأه من أوله إلى آخره فقال ما فيه شيء إلا و قد روي عن الأئمة في موضعين أو ثلاثة فإنه كذب عليهم في روايتها لعنه الله.
He read it from its beginning to its end. He said, ‘There is nothing in it except and it has been reported from the Imams-asws in two or three places’. He had lied upon them-asws in reporting it, may Allah-azwj Curse him’’.[151]
وَ أَخْبَرَنِي جَمَاعَةٌ عَنْ أَبِي الْحَسَنِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ دَاوُدَ وَ أَبِي عَبْدِ اللَّهِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ مُوسَى بْنِ بَابَوَيْهِ أَنَّهُمَا قَالا مِمَّا أَخْطَأَ مُحَمَّدُ بْنُ عَلِيٍّ فِي الْمَذْهَبِ فِي بَابِ الشَّهَادَةِ أَنَّهُ رَوَى عَنِ الْعَالِمِ أَنَّهُ قَالَ إِذَا كَانَ لِأَخِيكَ الْمُؤْمِنِ عَلَى رَجُلٍ حَقٌّ فَدَفَعَهُ عَنْهُ وَ لَمْ يَكُنْ لَهُ مِنَ الْبَيِّنَةِ عَلَيْهِ إِلَّا شَاهِدٌ وَاحِدٌ وَ كَانَ الشَّاهِدُ ثِقَةً رَجَعْتَ إِلَى الشَّاهِدِ
And a group informed me from Abu Al-Hassan Muhammad Bin Ahmad Bin Dawood and Abu Abdullah Al-Husayn Bin Ali Bin Al-Husayn Bin Musa Bin Babuwayh, they both said,
‘From what Muhammad Bin Ali had erred in the doctrine in the chapter on testimony is that he reported from the knowledgeable one-asws that he-asws said: ‘When there was a right for your Momin brother upon a man, so he repels him away, and there does not happen to be any proof against him except one witness, and he was the trusted witness, it would be referred to the witness.
فَسَأَلْتَهُ عَنْ شَهَادَتِهِ فَإِذَا أَقَامَهَا عِنْدَكَ شَهِدْتَ مَعَهُ عِنْدَ الْحَاكِمِ عَلَى مِثْلِ مَا يَشْهَدُ عِنْدَهُ لِئَلَّا يَتْوَى حَقُّ امْرِئٍ مُسْلِمٍ.
He would be asked about his testimony. When it is established with you, it would be testified with him in the presence of the judge upon similar to what he had testified with him, let a right of a Muslim man be lost’.
و اللفظ لابن بابويه و قال هذا كذب منه و لسنا نعرف ذلك و قال في موضع آخر كذب فيه.
And the wordings are of Ibn Babuwayh, and he said, ‘This is false from him, and a tongue we know of’. And he said in another place, ‘He lied regarding him-asws’’.[152]
نسخة التوقيع الخارج في لعنه.
Copying of the letter which emerged in cursing him.
أَخْبَرَنَا جَمَاعَةٌ عَنْ أَبِي مُحَمَّدٍ هَارُونَ بْنِ مُوسَى قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ هَمَّامٍ قَالَ خَرَجَ عَلَى يَدِ الشَّيْخِ أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ فِي ذِي الْحِجَّةِ سَنَةَ اثْنَتَيْ عَشْرَةَ وَ ثَلَاثِمِائَةٍ فِي ابْنِ أَبِي الْعَزَاقِرِ وَ الْمِدَادُ رَطْبٌ لَمْ يَجُفَّ.
We are informed by a group, from Abu Muhammad Haroun Bin Musa who said, ‘It is narrated to us by Muhammad Bin Hammam who said, ‘It emerged upon the hand of the Sheikh Abu Al-Qasim Al-Husayn Bin Rawh, during Zil Hijjah of the year three hundred and twelve, regarding Ibn Abu Al Azaqir, and the ink was wet and had not dried.
وَ أَخْبَرَنَا جَمَاعَةٌ عَنِ ابْنِ دَاوُدَ قَالَ خَرَجَ التَّوْقِيعُ مِنَ الْحُسَيْنِ بْنِ رَوْحٍ فِي الشَّلْمَغَانِيِّ وَ أَنْفَذَ نُسْخَتَهُ إِلَى أَبِي عَلِيِّ بْنِ هَمَّامٍ فِي ذِي الْحِجَّةِ سَنَةَ اثْنَتَيْ عَشْرَةَ وَ ثَلَاثِمِائَةٍ قَالَ ابْنُ نُوحٍ وَ حَدَّثَنَا أَبُو الْفَتْحِ أَحْمَدُ بْنُ ذَكَا مَوْلَى عَلِيِّ بْنِ مُحَمَّدِ بْنِ الْفُرَاتِ قَالَ أَخْبَرَنَا أَبُو عَلِيِّ بْنِ هَمَّامِ بْنِ سُهَيْلٍ بِتَوْقِيعٍ خَرَجَ فِي ذِي الْحِجَّةِ
And a group informed us from Ibn Dawood who said, ‘The letter emerged from Al-Husayn Bin Rawh regarding Al Shalmaghani, and its copy was dispatched to Abu Ali Bin Hammam during Zil HIjja of the year three hundred and twelve. Ibn Nuh said, ‘And it is narrated to us by Abu Al Gat’h Ahmad Bin Zaka, a slave of Ali Bin Muhammad Bin Al Furat who said, ‘Abu Ali Bin Hammam Bin Suheyl informed us with a letter which had emerged during Zil Hijja of the year three hundred and twelve. And Muhammad Bin Al-Hassan Bin Ja’far Bin Ismail Bin Salih Al Seymeri said,
أَنْفَذَ الشَّيْخُ الْحُسَيْنُ بْنُ رَوْحٍ رَضِيَ اللَّهُ عَنْهُ مِنْ مَجْلِسِهِ فِي دَارِ الْمُقْتَدِرِ إِلَى شَيْخِنَا أَبِي عَلِيِّ بْنِ هَمَّامٍ فِي ذِي الْحِجَّةِ سَنَةَ اثْنَتَيْ عَشْرَةَ وَ ثَلَاثِمِائَةٍ وَ أَمْلَاهُ أَبُو عَلِيٍّ عَلَيَّ وَ عَرَّفَنِي أَنَّ أَبَا الْقَاسِمِ رَضِيَ اللَّهُ عَنْهُ رَاجَعَ فِي تَرْكِ إِظْهَارِهِ فَإِنَّهُ فِي يَدِ الْقَوْمِ وَ حَبْسِهِمْ
‘The Sheikh Al-Husayn Bin Rawh, may Allah-azwj be Pleased with him, undertook from his gather in the house of Al Muqtadir, to our Sheikh Abu Ali Bin Hammam, during Zil Hijjaj of the year three hundred and twelve, and Abu Ali dicated it to me and let me know that Abu Al-Qasim, may Allah-azwj be Pleased with him had retracted in leaving revealing it. So it is in the hands of the people, and they had been imprisoned.
فَأُمِرَ بِإِظْهَارِهِ وَ أَنْ لَا يَخْشَى وَ يَأْمَنَ فَتَخَلَّصَ وَ خَرَجَ مِنَ الْحَبْسِ بَعْدَ ذَلِكَ بِمُدَّةٍ يَسِيرَةٍ وَ الْحَمْدُ لِلَّهِ.
He instructed with revealing it, and that he did not fear and felt safe. He was freed and came out from the prison after that by a small period. And the Praise is for Allah-azwj.
التَّوْقِيعُ عَرِّفْ قَالَ الصَّيْمَرِيُّ عَرَّفَكَ اللَّهُ الْخَيْرَ أَطَالَ اللَّهُ بَقَاءَكَ وَ عَرَّفَكَ الْخَيْرَ كُلَّهُ وَ خَتَمَ بِهِ عَمَلَكَ مَنْ تَثِقُ بِدِينِهِ وَ تَسْكُنُ إِلَى نِيَّتِهِ مِنْ إِخْوَانِنَا أَسْعَدَكُمُ اللَّهُ
The letter is defined. Al-Zameyri said, ‘May Allah-azwj Grant you the goodness! May Allah-azwj Prolong your stay and Grant you the goodness, all of it, and End your deeds with it as on who sticks with his religion and is settled to his intentions from our brethren. May Allah-azwj Assist you all!’
وَ قَالَ ابْنُ دَاوُدَ أَدَامَ اللَّهُ سَعَادَتَكُمْ مَنْ تَسْكُنُ إِلَى دِينِهِ وَ تَثِقُ بِنِيَّتِهِ جَمِيعاً بِأَنَّ مُحَمَّدَ بْنَ عَلِيٍّ الْمَعْرُوفَ بِالشَّلْمَغَانِيِّ
And Ibn Dawood said, ‘May Allah-azwj Assist you constantly, as one who is settled to his religion and sticks with all his intentions with Muhammad Bin Ali, well known as Al-Shalmaghani’.
زَادَ ابْنُ دَاوُدَ وَ هُوَ مِمَّنْ عَجَّلَ اللَّهُ لَهُ النَّقِمَةَ وَ لَا أَمْهَلَهُ قَدِ ارْتَدَّ عَنِ الْإِسْلَامِ وَ فَارَقَهُ اتَّفَقُوا وَ أَلْحَدَ فِي دِينِ اللَّهِ وَ ادَّعَى مَا كَفَرَ مَعَهُ بِالْخَالِقِ
Ibn Dawood added, and he is from the ones Allah-azwj Hastened the Punishment to him and did not Respite him. He had reneged from Al-Islam and separated from the narrators and turned apostate in the religion of Allah-azwj, and he claimed what he blasphemed with it with the Creator’.
قَالَ هَارُونُ فِيهِ بِالْخَالِقِ جَلَّ وَ تَعَالَى وَ افْتَرَى كَذِباً وَ زُوراً وَ قَالَ بُهْتَاناً وَ إِثْماً عَظِيماً
Haroun said regarding him, ‘With the Creator Majestic and Exalted, and he had fabricated falsehood and falsely. And he said false accusations and was a mighty sinner’.
قَالَ هَارُونُ وَ أَمْراً عَظِيماً كَذَبَ الْعَادِلُونَ بِاللَّهِ وَ ضَلُّوا ضَلالًا بَعِيداً وَ خَسِرُوا خُسْراناً مُبِيناً وَ إِنَّنَا قَدْ بَرِئْنَا إِلَى اللَّهِ تَعَالَى وَ إِلَى رَسُولِهِ وَ آلِهِ صَلَوَاتُ اللَّهِ وَ سَلَامُهُ وَ رَحْمَتُهُ وَ بَرَكَاتُهُ عَلَيْهِمْ مِنْهُ وَ لَعَنَّاهُ عَلَيْهِ لَعَائِنُ اللَّهِ
Haroun said, ‘And it was a mighty matter. The deviants lied upon Allah-azwj and strayed a far straying, and the incurred losses with a manifest loss, and we are disavowing from him to Allah-azwj the Exalted, and to His-azwj Rasool-saww and his-saww Progeny-asws, may the Salawaat of Allah-azwj and His-azwj Greetings, and His-azwj Mercy, and His-azwj Blessings be upon them-asws, and may the cursing ones of Allah-azwj curse upon him’.
اتَّفَقُوا زَادَ ابْنُ دَاوُدَ تَتْرَى فِي الظَّاهِرِ مِنَّا وَ الْبَاطِنِ فِي السِّرِّ وَ الْجَهْرِ وَ فِي كُلِّ وَقْتٍ وَ عَلَى كُلِّ حَالٍ وَ عَلَى مَنْ شَايَعَهُ وَ بَايَعَهُ أَوْ بَلَغَهُ هَذَا الْقَوْلُ مِنَّا وَ أَقَامَ عَلَى تَوَلِّيهِ بَعْدَهُ وَ أَعْلِمْهُمْ
Zad Ibn Dawood concurred, ‘He is cursed from us in the apparent, and the hidden, in the privacy and loudly, and during every time, and upon every state, and upon the ones who is loyal to him, and pledges to him, or this word from us has reached him and he stays upon befriending him after it, and their knowers’.
قَالَ الصَّيْمَرِيُّ تَوَلَّاكُمُ اللَّهُ
Al-Zameyri said, ‘May Allah-azwj Befriend you all!’
قَالَ ابْنُ ذَكَا أَعَزَّكُمُ اللَّهُ أَنَّا مِنَ التَّوَقِّي
Ibn Zakar said, ‘May Allah-azwj Honour you all! I am from the pious ones’.
وَ قَالَ ابْنُ دَاوُدَ اعْلَمْ أَنَّنَا مِنَ التَّوَقِّي لَهُ
And Ibn Dawood said, ‘Know that we are from the ones pious to him-ajfj’.
قَالَ هَارُونُ وَ أَعْلِمْهُمْ أَنَّنَا فِي التَّوَقِّي وَ الْمُحَاذَرَةِ مِنْهُ
Haroun said, ‘And let them know that I am in the pious and the careful ones from it’.
قَالَ ابْنُ دَاوُدَ وَ هَارُونُ عَلَى مِثْلِ مَا كَانَ مِمَّنْ تَقَدَّمَنَا لِنُظَرَائِهِ
And Ibn Dawood and Haroun said upon similar to what had happened from the ones we have preceded of his peers’.
قَالَ الصَّيْمَرِيُّ عَلَى مَا كُنَّا عَلَيْهِ مِمَّنْ تَقَدَّمَهُ مِنْ نُظَرَائِهِ
Al-Zimeyri said upon what we have been upon, from the ones who preceded him, from his peers’.
وَ قَالَ ابْنُ ذَكَا عَلَى مَا كَانَ عَلَيْهِ مِمَّنْ تَقَدَّمَنَا لِنُظَرَائِهِ اتَّفَقُوا مِنَ الشَّرِيعِيِّ وَ النُّمَيْرِيِّ وَ الْهِلَالِيِّ وَ الْبِلَالِيِّ وَ غَيْرِهِمْ وَ عَادَةُ اللَّهِ
And Ibn Zaka said upon what he have been upon, from the ones who preceded us of his concurring peers, from Al Sharie, and Al-Numeyri, and Al Hilali, and Al-Bilali and others and Disposition of Allah-azwj’.
قَالَ ابْنُ دَاوُدَ وَ هَارُونُ جَلَّ ثَنَاؤُهُ وَ اتَّفَقُوا مَعَ ذَلِكَ قَبْلَهُ وَ بَعْدَهُ عِنْدَنَا جَمِيلَةٌ وَ بِهِ نَثِقُ وَ إِيَّاهُ نَسْتَعِينُ وَ هُوَ حَسْبُنَا فِي كُلِّ أُمُورِنَا وَ نِعْمَ الْوَكِيلُ
Ibn Dawood and Haroun, majestic is their praise, said, and they concurred with that before him and after him in our presence beautifully, and we trust in Him-azwj and we seek assistance with Him-azwj, and He-azwj Suffices us in all our affairs, and is the Best Protector’.
قَالَ هَارُونُ وَ أَخَذَ أَبُو عَلِيٍّ هَذَا التَّوْقِيعَ وَ لَمْ يَدَعْ أَحَداً مِنَ الشُّيُوخِ إِلَّا وَ أَقْرَأَهُ إِيَّاهُ وَ كُوتِبَ مَنْ بَعُدَ مِنْهُمْ بِنُسْخَتِهِ فِي سَائِرِ الْأَمْصَارِ فَاشْتَهَرَ ذَلِكَ فِي الطَّائِفَةِ فَاجْتَمَعَتْ عَلَى لَعْنِهِ وَ الْبَرَاءَةِ مِنْهُ وَ قُتِلَ مُحَمَّدُ بْنُ عَلِيٍّ الشَّلْمَغَانِيُّ فِي سَنَةِ ثَلَاثٍ وَ عِشْرِينَ وَ ثَلَاثِمِائَةٍ.
Haroun said, ‘And Abu Ali took this letter and did not leavy anyone from the elders except and he read it to him, and the ones after them wrote copies in rest of the cities. So that became well known among the groups, and they united upon cursing him and disavowing from him. And Muhammad Bin Ali Al-Shalmaghani was killed in the year three hundred and thirteen’’.[153]
ذكر أمر أبي بكر البغدادي ابن أخي الشيخ أبي جعفر محمد بن عثمان العمري رضي الله عنه و أبي دلف المجنون
Mention of the matter of Abu Bakr Al-Baghdadi son of a brother of the Sheikh Abu Ja’far Muhammad Bin Usman Al-Amry, may Allah-azwj be Pleased with him, and Abu Dalaf Al-Majnoun (the insane).
أخبرني الشيخ أبو عبد الله محمد بن محمد بن النعمان عن أبي الحسن علي بن بلال المهلبي قال سمعت أبا القاسم جعفر بن محمد بن قولويه يقول أما أبو دلف الكاتب لا حاطه الله فكنا نعرفه ملحدا ثم أظهر الغلو ثم جن و سلسل ثم صار مفوضا و ما عرفناه قط إذا حضر في مشهد إلا استخف به و لا عرفته الشيعة إلا مدة يسيرة و الجماعة تتبرأ عنه و ممن يومي إليه و ينمس به.
The Sheikh Abu Abdullah Muhammad Bin Muhammad Bin Al Numan informed me from Abu Al-Hassan Ali Bin Bilal Al-Mahalby who said, ‘I heard Abu Al-Qasim Ja’far Bin Muhammad Bin Qawlawiya saying, ‘As for Abu Dalaf the scribe, may Allah-azwj not Protect him. We used to know him as an apostate. Then he revealed the exaggeration, then madness, and stupidity. Then he became a deputy, and we did not know him at all whenever he was present in a place except, he was taken lightly with nor did the Shias recognise him except for a small period, and the community disavowed from him and from the ones who gestured to him and corrupted by him’.
و قد كنا وجهنا إلى أبي بكر البغدادي لما ادعى له هذا ما ادعاه فأنكر ذلك و حلف عليه فقبلنا ذلك منه فلما دخل بغداد مال إليه و عدل من الطائفة و أوصى إليه لم نشك أنه على مذهبه فلعناه و برئنا منه لأن عندنا أن كل من ادعى الأمر بعد السمري فهو كافر منمس ضال مضل و بالله التوفيق.
And we had diverted to Abu Bakr Al-Baghdadi when this was claimed for him, what he claimed. He denied that and swore upon it, so we accepted that from him. When he entered Baghdad, they turned to him and deviated from the groups and bequeathed to him, we did not doubt that he was upon his doctrine. So we cursed him and disavowed from him, because in our view, everyone who claimed the matter after Al Samuri, he is a Kafir, corrupt, stayed, straying (others), and the Inclination is by Allah-azwj.
و ذكر أبو عمرو محمد بن محمد بن نصر السكري قال لما قدم ابن محمد بن الحسن بن الوليد القمي من قبل أبيه و الجماعة و سألوه عن الأمر الذي حكي فيه من النيابة أنكر ذلك و قال ليس إلي من هذا الأمر شيء و لا ادعيت شيئا من هذا و كنت حاضرا لمخاطبته إياه بالبصرة.
And he mentioned Abu Amro Muhammad Bin Muhammad Bin Nasr Al-Askari. He said, ‘When Ibn Muhammad Bin Al-Hassan Bin Al-Waleed Al-Qummi arrived from the direction of his father and the community, and they asked him about the matter which was being told regarding him, of the deputyship (of the Imam-ajfj), he denied that and said, ‘There isn’t anything to me from this matter and I am not claiming anything from this’. And I was present addressing him at Al-Basra.
و ذكر ابن عياش قال اجتمعت يوما مع أبي دلف فأخذنا في ذكر أبي بكر البغدادي فقال لي تعلم من أين كان فضل سيدنا الشيخ قدس الله روحه و قدس به على أبي القاسم الحسين بن روح و على غيره فقلت له ما أعرف قال لأن أبا جعفر محمد بن عثمان قدم اسمه على اسمه في وصيته
And he mentioned Ibn Ayyash. He said, ‘One day I gathered with Abu Dalaf. He took us into mentioned Abu Bakr Al-Baghdadi. He said to me, ‘Do you know from where was the merit of our chief the Sheikh, may Allah-azwj Sanctify his soul and be Holy with it, over Abu Al-Qasim Al-Husayn Bin Rawh, and over others?’ I said to him, ‘I don’t know’. He said, ‘Because Abu Ja’far Muhammad Bin Usman had preceded with his name over his name in the bequest’.
قال فقلت له فالمنصور إذا أفضل من مولانا أبي الحسن موسى ع قال و كيف قلت لأن الصادق قدم اسمه على اسمه في الوصية.
He the (the narrator) said, ‘I said to him, ‘Then Al Mansour (the Abbasid caliph) would be superior to our Master-asws Abu Al-Hassan Musa-asws!’ He said, ‘And how is that so?’ I said, ‘Because Al-Sadiq-asws had preceded his name over his-asws name in the bequest’.
فقال لي أنت تتعصب على سيدنا و تعاديه فقلت الخلق كلهم تعادي أبا بكر البغدادي و تتعصب عليه غيرك وحدك و كدنا نتقاتل و نأخذ بالأزياق.
He said to me, ‘You are being prejudicial against our Master-asws and are being inimical’. I said, ‘The people, all of them are being inimical towards Abu Bakr Al-Baghdadi and are being prejudicial against him, apart from you alone’. We were almost fighting and grabbing each other’s collars.
و أمر أبي بكر البغدادي في قلة العلم و المروءة أشهر و جنون أبي دلف أكثر من أن يحصى لا نشغل كتابنا بذلك و لا نطول بذكره ذكر ابن نوح طرفا من ذلك.
And the matter of Abu Bakr Al Baghdadi regarding scarcity of knowledge and magnanimity is well known, and the insanity of Abu Dalaf is more than can be counted. We shall not pre-occupy this book of ours with that, and we will not prolong with his mention, the mention of Ibn Nuh, even a part of that.
و روى أبو محمد هارون بن موسى عن أبي القاسم الحسين بن عبد الرحيم الأبراروري قال أنفذني أبي عبد الرحيم إلى أبي جعفر محمد بن عثمان العمري رضي الله عنه في شيء كان بيني و بينه
And it is reported by Abu Muhammad Haroun Bin Musa, from Abu Al-Qasim Al-Husayn Bin Abdul Raheem Al-Abraroury. He said, ‘Abu Abdul Raheem sent me to Abu Ja’far Muhammad Bin Usman Al-Amry, may Allah-azwj be Pleased with him, regarding something which was between me and him.
فحضرت مجلسه و فيه جماعة من أصحابنا و هم يتذاكرون شيئا من الروايات و ما قاله الصادقون ع حتى أقبل أبو بكر محمد بن أحمد بن عثمان المعروف بالبغدادي ابن أخي أبي جعفر العمري فلما بصر به أبو جعفر رضي الله عنه قال للجماعة أمسكوا فإن هذا الجائي ليس من أصحابكم.
I attended his gathering and in it was a group of our companions, and they were discussing something from the reports what the truthful ones-asws had said, until Abu Bakr Muhammad Bin Ahmad in Usman, well known as Al Baghdadi, son of a brother of Abu Ja’far Al Amry, came. When Abu Ja’far, may Allah-azwj be Pleased with him, sighted him, he said to the group, ‘Withhold, for this comer isn’t from your companions!’
و حكي أنه توكل لليزيدي بالبصرة فبقي في خدمته مدة طويلة و جمع مالا عظيما فسعى به إلى اليزيدي فقبض عليه و صادره و ضربه على أم رأسه حتى نزل الماء في عينيه فمات أبو بكر ضريرا.
And he narrated that he was a representative of Yazeedi as Al-Basra, and he had remained in his service for a long period. And he collected mighty wealth and strived with it to Al-Yazeedi. He captured him and sequestrated him and struck him on top of his head until the water descended from his eyes, and Abu Bakr died blind.
و قال أبو نصر هبة الله بن محمد بن أحمد الكاتب ابن بنت أم كلثوم بنت أبي جعفر محمد بن عثمان العمري رضي الله عنه أن أبا دلف محمد بن مظفر الكاتب كان في ابتداء أمره مخمسا مشهورا بذلك لأنه كان تربية الكرخيين و تلميذهم و صنيعتهم و كان الكرخيون مخمسة
And Abu Nasr Hibtullah Bin Muhammad Bin Ahmad the scribe of Ibn Bint Umm Kulsoum Bint Abu Ja’far Muhammad Bin Musa Al-Amry, may Allah-azwj be Pleased with him, said, ‘Abu Dalaf Muhammad Muzaffar the scribe was ‘Makhmasa’ (see note below), being well known with that, because he had the upbringing of the Karkhites, and their disciplines, and their makings, and the Karkhites were ‘Makhmasa’ (see note below).
هم فرقة من الغلاة يقولون بألوهيّة أصحاب الكساء الخمسة: محمّد و على و فاطمة و الحسن و الحسين عليه السلام بأنّهم نور واحد و الرّوح حالة فيهم بالسوية لا فضل لواحد على الآخر.
Note: They are a sect from the exaggerators saying with (believing in) the Divinity of the five companions of the cloak – Muhammad-saww, and Ali-asws, and Fatima-asws, and Al-Hassan-asws and Al-Husayn-asws, may the Greetings be upon them-asws, that they-asws are one Noor and the (Holy) Spirit permeates among them with the equalness. There is no merit for anyone upon the other.
لا يشك في ذلك أحد من الشيعة و قد كان أبو دلف يقول ذلك و يعترف به و يقول نقلني سيدنا الشيخ الصالح قدس الله روحه و نور ضريحه عن مذهب أبي جعفر الكرخي إلى المذهب الصحيح يعني أبا بكر البغدادي.
No one from the Shias doubted in that, and Abu Dalaf was saying that and acknowledging with it, and saying, ‘It was transmitted to me by our chief, the righteous Sheikh, may Allah-azwj Sanctify his soul and Enlighten his mausoleum, from the doctrine of Abu Ja’far Al Karkhy to the correct doctrine’, meaning Abu Bakr Al-Baghdadi.
و جنون أبي دلف و حكايات فساد مذهبه أكثر من أن تحصى فلا نطول بذكره هاهنا.
And the insanity of Abu Dalaf and the tales of his corrupt doctrine is more than can be counted, so we shall not prolong its mention over here.
قد ذكرنا جملا من أخبار السفراء و الأبواب في زمان الغيبة لأن صحة ذلك مبني على ثبوت إمامة صاحب الزمان و في ثبوت وكالتهم و ظهور المعجزات على أيديهم دليل واضح على إمامة من ائتموا إليه
We have mentioned a summary from the reports of the ambassadors and the doors (access men) during the time of the occultation, because the correctness of that is built upon the affirmation of Imamate of Master-ajfj of the Time, and affirmation of their deputyship, and appearance of the miracles upon their hands, as being clear evidence upon the Imamate of the ones they were leading to.
فلذلك ذكرنا هذا فليس لأحد أن يقول ما الفائدة في ذكر أخبارهم فيما يتعلق بالكلام في الغيبة لأنا قد بينا فائدة ذلك فسقط هذا الاعتراض.
Therefore, due to that, we mentioned this. So it isn’t for anyone to be saying, ‘What is the benefit in mentioning their reports among what is related with the speech regarding the occultation?’ Because we have explained that benefit, so this objection falls’.[154]
2- ج، الإحتجاج رَوَى أَصْحَابُنَا أَنَّ أَبَا مُحَمَّدٍ الْحَسَنَ الشَّرِيعِيَّ كَانَ مِنْ أَصْحَابِ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ ثُمَّ الْحَسَنِ بْنِ عَلِيٍّ ع وَ هُوَ أَوَّلُ مَنِ ادَّعَى مَقَاماً لَمْ يَجْعَلْهُ اللَّهُ فِيهِ مِنْ قِبَلِ صَاحِبِ الزَّمَانِ ع وَ كَذَبَ عَلَى اللَّهِ وَ عَلَى حُجَجِهِ ع وَ نَسَبَ إِلَيْهِمْ مَا لَا يَلِيقُ بِهِمْ وَ مَا هُمْ مِنْهُ بِرَاءٌ ثُمَّ ظَهَرَ مِنْهُ الْقَوْلُ بِالْكُفْرِ وَ الْإِلْحَادِ
(The book) ‘Al Ihtijaj’ –
‘Our companions have reported that Abu Muhammad Al-Hassan Al-Sharie was from the companions of Abu Al-Hassan Ali Bin Muhammad-asws, then Al-Hassan Bin Ali-asws, and he is the first one to claim a position Allah-azwj had not Made it to be in him, from the direction of Master-ajfj of the Time, and he lied upon Allah-azwj and upon His-azwj Divine Authority and attributed to them-asws what was not appropriate to them, and what they-asws had disavowed from it. Then the word with the Kufr and the apostasy appeared from him.
وَ كَذَلِكَ كَانَ مُحَمَّدُ بْنُ نُصَيْرٍ النُّمَيْرِيُّ مِنْ أَصْحَابِ أَبِي مُحَمَّدٍ الْحَسَنِ ع فَلَمَّا تُوُفِّيَ ادَّعَى النِّيَابَةَ لِصَاحِبِ الزَّمَانِ ع فَفَضَحَهُ اللَّهُ تَعَالَى بِمَا ظَهَرَ مِنْهُ مِنَ الْإِلْحَادِ وَ الْغُلُوِّ وَ الْقَوْلِ بِالتَّنَاسُخِ
And like that was Muhammad Bin Nuseyr Al-Numeyri, being from the companions of Abu Muhammad Al-Hassan-asws. When he-asws passed away, he claimed the deputyship of Master-ajfj of the Time. Allah-azwj the Exalted Exposed him with what had appeared from him, from the apostasy and the exaggeration and the word with the transmigration of the souls.
وَ قَدْ كَانَ يَدَّعِي أَنَّهُ رَسُولُ نَبِيٍّ أَرْسَلَهُ عَلِيُّ بْنُ مُحَمَّدٍ ع وَ يَقُولُ فِيهِ بِالرُّبُوبِيَّةِ وَ يَقُولُ بِالْإِجَابَةِ لِلْمَحَارِمِ
And he had (also) claimed that he was a messenger of a Prophet-as. Ali-asws Bin Muhammad-asws had set him, and he was saying regarding him-asws with the Lordship and saying with the answering to the prohibitions.
وَ كَانَ أَيْضاً مِنْ جُمْلَةِ الْغُلَاةِ أَحْمَدُ بْنُ هِلَالٍ الْكَرْخِيُ وَ قَدْ كَانَ مِنْ قَبْلُ فِي عِدَادِ أَصْحَابِ أَبِي مُحَمَّدٍ ع ثُمَّ تَغَيَّرَ عَمَّا كَانَ عَلَيْهِ وَ أَنْكَرَ نِيَابَةَ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عُثْمَانَ فَخَرَجَ التَّوْقِيعُ بِلَعْنِهِ مِنْ قِبَلِ صَاحِبِ الْأَمْرِ بِالْبَرَاءَةِ مِنْهُ فِي جُمْلَةِ مَنْ لَعَنَ وَ تَبَرَّأَ مِنْهُ
And as well, from the total of the exaggerators, was Ahmad Bin Hilal Al-Karkhy, and from before he was from the number of companions of Abu Muhammad-asws. Then he changed from what he had been upon, and he denied the deputyship of Abu Ja’far Muhammad Bin Usman. So the letter emerged with cursing him, from the direction of Master-ajfj of the Time, with the disavowing from him among total of the ones whom he-ajfj cursed and disavowed from.
وَ كَذَلِكَ كَانَ أَبُو طَاهِرٍ مُحَمَّدُ بْنُ عَلِيِّ بْنِ بِلَالٍ وَ الْحُسَيْنُ بْنُ مَنْصُورٍ الْحَلَّاجُ وَ مُحَمَّدُ بْنُ عَلِيٍّ الشَّلْمَغَانِيُّ الْمَعْرُوفُ بِابْنِ أَبِي الْعَزَاقِرِ لَعَنَهُمُ اللَّهُ.
And like that was Abu Tahir Muhammad Bin Ali Bin Bilal, and Al-Husayn Bin Mansour Al-Hallaj, and Muhammad Bin Ali Al-Shalmaghani, well known as Ibn Abu Al-Azaqir, may Allah-azwj Curse them!’’[155]
فَخَرَجَ التَّوْقِيعُ بِلَعْنِهِمْ وَ الْبَرَاءَةِ مِنْهُمْ جَمِيعاً عَلَى يَدِ الشَّيْخِ أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ نُسْخَتُهُ اعْرِفْ أَطَالَ اللَّهُ بَقَاءَكَ وَ عَرَّفَكَ الْخَيْرَ كُلَّهُ وَ خَتَمَ بِهِ عَمَلَكَ مَنْ تَثِقُ بِدِينِهِ وَ تَسْكُنُ إِلَى نِيَّتِهِ مِنْ إِخْوَانِنَا أَدَامَ اللَّهُ سَعَادَتَهُمْ
The letter emerged with cursing them and disavowing from them all, upon the hand of the Sheikh Abu Al-Qasim Al-Husayn Bin Rawh.
Its copy is: ‘May Allah-azwj Grant you prolongation of your remaining (life), and Grant you the goodness, all of it, and End your deeds with it, as one who is trusted with his religion and settles to his intentions, from our brethren, may Allah-azwj Support them constantly.
بِأَنَّ مُحَمَّدَ بْنَ عَلِيٍّ الْمَعْرُوفَ بِالشَّلْمَغَانِيِّ عَجَّلَ اللَّهُ لَهُ النَّقِمَةَ وَ لَا أَمْهَلَهُ قَدِ ارْتَدَّ عَنِ الْإِسْلَامِ وَ فَارَقَهُ وَ أَلْحَدَ فِي دِينِ اللَّهِ وَ ادَّعَى مَا كَفَرَ مَعَهُ بِالْخَالِقِ جَلَّ وَ تَعَالَى وَ افْتَرَى كَذِباً وَ زُوراً وَ قَالَ بُهْتَاناً وَ إِثْماً عَظِيماً
Muhammad Bin Ali, well known as Al-Shalmaghani, may Allah-azwj Hasten the Punishment to him and not Respite him, has reneged from Al-Islam and separated from it, and he is an apostate in the religion of Allah-azwj and has claimed what he has blasphemed with he Creator, Majestic and Exalted, and he fabricated lies and falsehood, and said false accusations and might sins.
كَذَبَ الْعَادِلُونَ بِاللَّهِ وَ ضَلُّوا ضَلالًا بَعِيداً وَ خَسِرُوا خُسْراناً مُبِيناً وَ إِنَّا بَرِئْنَا إِلَى اللَّهِ تَعَالَى وَ إِلَى رَسُولِهِ وَ آلِهِ صَلَوَاتُ اللَّهِ وَ سَلَامُهُ وَ رَحْمَتُهُ وَ بَرَكَاتُهُ عَلَيْهِمْ مِنْهُ
He has lied the just ones with Allah-azwj and strayed a far straying, and incurred losses with a manifest loss, and we-ajfj disavow to Allah-azwj the Exalted, and to His-azwj Rasool-saww and his-saww Progeny-asws, may the Salawaat of Allah-azwj, and His-azwj Greetings, and His-azwj Mercy, and His-azwj Blessings be upon them-asws from Him-azwj.
وَ لَعَنَّاهُ عَلَيْهِ لَعَائِنُ اللَّهِ تَتْرَى فِي الظَّاهِرِ مِنَّا وَ الْبَاطِنِ فِي السِّرِّ وَ الْجَهْرِ وَ فِي كُلِّ وَقْتٍ وَ عَلَى كُلِّ حَالٍ وَ عَلَى مَنْ شَايَعَهُ وَ تَابَعَهُ وَ بَلَغَهُ هَذَا الْقَوْلُ مِنَّا فَأَقَامَ عَلَى تَوَلِّيهِ بَعْدَهُ
And the cursing ones of Allah-azwj curse upon him, cursing in the apparent from us-asws, and the hidden, in the privacy, and the loudness, and during every time, and upon every state, and upon the one who is loyal to him, and follows him, and this word from us-ajfj reaches him, but he stays upon befriending him after it.
وَ أَعْلِمْهُمْ تَوَلَّاكُمُ اللَّهُ أَنَّنَا فِي التَّوَقِّي وَ الْمُحَاذَرَةِ مِنْهُ عَلَى مِثْلِ مَا كُنَّا عَلَيْهِ مِمَّنْ تَقَدَّمَهُ مِنْ نُظَرَائِهِ مِنَ الشَّرِيعِيِّ وَ النُّمَيْرِيِّ وَ الْهِلَالِيِّ وَ الْبِلَالِيِّ وَ غَيْرِهِمْ وَ عَادَةُ اللَّهِ جَلَّ ثَنَاؤُهُ مَعَ ذَلِكَ قَبْلَهُ وَ بَعْدَهُ عِنْدَنَا جَمِيلَةٌ وَ بِهِ نَثِقُ وَ إِيَّاهُ نَسْتَعِينُ وَ هُوَ حَسْبُنَا فِي كُلِّ أُمُورِنَا وَ نِعْمَ الْوَكِيلُ.
And let them know that Allah-azwj is Protecting you all. We-ajfj are in the piety and the cautiousness from him upon a similar of what we-ajfj were upon, from the ones who preceded him, from his peers, from Al-Sharie, and Al-Numeyri, and Al-Hilali, and Al-Bilali and others, and the Norm of Allah-azwj, Majestic is His-azwj Praise with that before him and after him. With us-ajfj is beautiful, and in Him-azwj we-ajfj trust, and we-ajfj seek assistance with Him-azwj, and He-azwj Suffices us in all of our-ajfj affairs, and He-azwj is the best Protector’’.[156]
[1] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 1
[2] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 2
[3] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 3
[4] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 4
[5] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 5
[6] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 6
[7] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 7
[8] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 8
[9] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 9
[10] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 10
[11] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 11
[12] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 12
[13] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 13
[14] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 14
[15] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 15
[16] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 16
[17] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 17
[18] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 18
[19] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 19 a
[20] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 19 b
[21] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 19 c
[22] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 20 a
[23] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 20 b
[24] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 21
[25] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 22
[26] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 23
[27] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 24
[28] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 25
[29] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 26
[30] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 27
[31] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 28
[32] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 29
[33] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 30
[34] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 31
[35] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 32
[36] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 33
[37] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 34
[38] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 35
[39] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 36 a
[40] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 36 b
[41] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 37
[42] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 38
[43] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 39
[44] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 40
[45] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 41 a
[46] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 41 b
[47] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 41 c
[48] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 42 a
[49] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 42 b
[50] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 43 a
[51] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 43 b
[52] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 43 c
[53] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 44
[54] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 45
[55] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 46
[56] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 47
[57] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 48
[58] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 49
[59] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 50
[60] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 51 a
[61] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 51 b
[62] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 51 c
[63] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 51 d
[64] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 51 e
[65] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 52
[66] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 53
[67] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 54 a
[68] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 54 b
[69] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 55
[70] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 56 a
[71] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 56 b
[72] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 57
[73] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 58 a
[74] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 58 b
[75] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 58 c
[76] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 58 d
[77] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 58 e
[78] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 58 f
[79] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 58 g
[80] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 58 h
[81] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 59
[82] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 60
[83] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 61 a
[84] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 61 b
[85] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 61 c
[86] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 62
[87] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 63
[88] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 64
[89] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 65 a
[90] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 65 b
[91] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 66
[92] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 67
[93] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 68
[94] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 69 a
[95] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 69 b
[96] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 20 (15) H 70
[97] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 1 a
[98] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 1 b
[99] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 1 c
[100] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 1 d
[101] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 1 e
[102] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 1 f
[103] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 1 g
[104] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 1 h
[105] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 1 i
[106] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 1 j
[107] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 1 k
[108] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 2 a
[109] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 2 b
[110] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 2 c
[111] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 3 a
[112] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 3 b
[113] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 3 c
[114] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 3 d
[115] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 3 e
[116] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 3 f
[117] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 3 g
[118] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 4 a
[119] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 4 b
[120] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 4 c
[121] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 4 d
[122] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 5
[123] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 6 a
[124] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 6 b
[125] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 6 c
[126] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 6 d
[127] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 6 e
[128] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 6 f
[129] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 6 g
[130] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 6 h
[131] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 6 i
[132] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 6 j
[133] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 6 k
[134] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 6 l
[135] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 6 m
[136] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 6 n
[137] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 7
[138] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 8 a
[139] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 8 b
[140] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 9
[141] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 10 a
[142] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 10 b
[143] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 10 c
[144] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 10 d
[145] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 10 e
[146] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 10 f
[147] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 11
[148] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 12
[149] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 13 a
[150] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 21 (16) H 13 b
[151] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 22 (17) H 1 a
[152] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 22 (17) H 1 b
[153] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 22 (17) H 1 c
[154] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 22 (17) H 1 d
[155] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 22 (17) H 2 a
[156] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdi-ajfj, Ch 22 (17) H 2 b