Volume 52
Part 1 out of 4
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
Translator’s note: ‘I don’t see how the following chapter can be deemed to be correct as a letter had emerged stating the following:
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’.
Refer to chapter 16 Hadeeth 7, Bihar ul Anwar Vol. 51 .
باب 18 ذكر من رآه صلوات الله عليه
CHAPTER 18 – MENTION OF THE ONES WHO SAW HIM-ajfj, MAY THE SALAWAAT OF ALLAH‑azwj BE UPON HIM-ajfj
1- غط، الغيبة للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي مُحَمَّدٍ هَارُونَ بْنِ مُوسَى التَّلَّعُكْبَرِيِّ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الرَّازِيِ قَالَ حَدَّثَنِي شَيْخٌ وَرَدَ الرَّيَّ عَلَى أَبِي الْحُسَيْنِ مُحَمَّدِ بْنِ جَعْفَرٍ الْأَسَدِيِّ فَرَوَى لَهُ حَدِيثَيْنِ فِي صَاحِبِ الزَّمَانِ وَ سَمِعْتُهُمَا مِنْهُ كَمَا سَمِعَ وَ أَظُنُّ ذَلِكَ قَبْلَ سَنَةِ ثَلَاثِمِائَةٍ أَوْ قَرِيباً مِنْهَا قَالَ حَدَّثَنِي عَلِيُّ بْنُ إِبْرَاهِيمَ الْفَدَكِيُّ قَالَ قَالَ الْأَوْدِيُ بَيْنَا أَنَا فِي الطَّوَافِ قَدْ طُفْتُ سِتَّةً وَ أُرِيدُ أَنْ أَطُوفَ السَّابِعَةَ فَإِذَا أَنَا بِحَلْقَةٍ عَنْ يَمِينِ الْكَعْبَةِ وَ شَابٌّ حَسَنُ الْوَجْهِ طَيِّبُ الرَّائِحَةِ هَيُوبٌ وَ مَعَ هَيْبَتِهِ مُتَقَرِّبٌ إِلَى النَّاسِ فَتَكَلَّمَ فَلَمْ أَرَ أَحْسَنَ مِنْ كَلَامِهِ وَ لَا أَعْذَبَ مِنْ مَنْطِقِهِ فِي حُسْنِ جُلُوسِهِ
(The book) ‘Al-Ghayba’ of the Sheikh Al Tusi – A group, from Abu Muhammad Haroun Bin Musa Al Tal’ukbari, from Ahmad Bin Ali Al Razi. He said, ‘It is narrated to me by Sheylh who arrived at Al Rayy to Abu Al-Husayn Muhammad Bin Ja’far Al Asady. He reported two Ahadeeth to him regarding Master-ajfj of the Time, and I heard them from him just as he had hear, and I thing that was before the year three hundred or near than it. He said, ‘It is narrated to me by Ibrahim Al Fadaky who said, ‘Al Awdy said,
‘While I was in performance of Tawaaf having completed six circuits and I was intending to perform the seventh, there I was with a circle (of people) on the right of the Kabah, and a youth of handsome face, pleasant aroma, awesome and with prestige, drew near to the people. He spoke. I had not seen anyone better than his speech nor anyone of more freshness from his speaking in the goodness of his gathering.
فَذَهَبْتُ أُكَلِّمُهُ فَزَبَرَنِيَ النَّاسُ فَسَأَلْتُ بَعْضَهُمْ مَنْ هَذَا فَقَالَ ابْنُ رَسُولِ اللَّهِ يَظْهَرُ لِلنَّاسِ فِي كُلِّ سَنَةٍ يَوْماً لِخَوَاصِّهِ فَيُحَدِّثُهُمْ وَ يُحَدِّثُونَهُ
I went to speak to him. The people scolded me. I asked one of them, ‘Who is this?’ He said, ‘The son-ajfj of Rasool-Allah-saww. He-ajfj appears to the people during one day every year to his‑ajfj special ones. He-ajfj discusses with them and they discuss with him-ajfj’.
فَقُلْتُ يَا سَيِّدِي مُسْتَرْشِدٌ أَتَاكَ فَأَرْشِدْنِي هَدَاكَ اللَّهُ
I said, ‘O my Master-ajfj! A seeker of guidance has come to you-ajfj, so guide me, may Allah-azwj guide you-ajfj!’
قَالَ فَنَاوَلَنِي حَصَاةً فَحَوَّلْتُ وَجْهِي فَقَالَ لِي بَعْضُ جُلَسَائِهِ مَا الَّذِي دَفَعَ إِلَيْكَ ابْنُ رَسُولِ اللَّهِ فَقُلْتُ حَصَاةٌ فَكَشَفْتُ عَنْ يَدِي فَإِذَا أَنَا بِسَبِيكَةٍ مِنْ ذَهَبٍ
He (the narrator) said: ‘He-ajfj Give me a pebble’. I turned my face. One of his-ajfj gatherers said to me, ‘What is that which the son-ajfj of Rasool-Allah-saww?’ I said, ‘A pebble’. I uncovered it from my hand, and behold, it was a nugget of gold.
فَذَهَبْتُ فَإِذَا أَنَا بِهِ قَدْ لَحِقَنِي فَقَالَ ثَبَتَتْ عَلَيْكَ الْحُجَّةُ وَ ظَهَرَ لَكَ الْحَقُّ وَ ذَهَبَ عَنْكَ الْعَمَى أَ تَعْرِفُنِي فَقُلْتُ اللَّهُمَّ لَا
I went, and there I was with him-ajfj having caught up. He-ajfj said: ‘The argument has been affirmed upon you, and the truth has been revealed to you, and the blindness has gone away from you. Do you recognise me-ajfj?’ I said, ‘O Allah-azwj, no!’
قَالَ أَنَا الْمَهْدِيُّ أَنَا قَائِمُ الزَّمَانِ أَنَا الَّذِي أَمْلَؤُهَا عَدْلًا كَمَا مُلِئَتْ ظُلْماً وَ جَوْراً إِنَّ الْأَرْضَ لَا تَخْلُو مِنْ حُجَّةٍ وَ لَا يَبْقَى النَّاسُ فِي فَتْرَةٍ أَكْثَرَ مِنْ تِيهِ بَنِي إِسْرَائِيلَ وَ قَدْ ظَهَرَ أَيَّامُ خُرُوجِي فَهَذِهِ أَمَانَةٌ فِي رَقَبَتِكَ فَحَدِّثْ بِهَا إِخْوَانَكَ مِنْ أَهْلِ الْحَقِ.
He-ajfj said: ‘I-ajfj am Al-Mahdi-ajfj! I-ajfj am custodian of the Time! I-ajfj am the one who will be filling it with justice just as it would have been filled with injustice and tyranny. The earth cannot be vacant from a Divine Authority, nor can the people remain in a gap period more than the wandering of the children of Israel, and the days of my-ajfj emergence have appeared, so this is an entrustment in your neck. Narrate with it to your brethren from the people of truth’’.[1]
بيان لعل هذا مما فيه البداء و أخبر ع بأمر غير حتمي معلق بشرط أو المراد بالخروج ظهور أمره لأكثر الشيعة بالسفراء و الأظهر ما في رواية الصدوق.
Explanation: Perhaps this is from what wherein is a Change of Decision (Al-Bada’a), and he-ajfj informed with a matter which was other than inevitable attached with conditions, or the intended with the ‘emergence’ is appearance of his-ajfj matter to most of the Shias through the ambassadors, and the more apparent is what is in the report of Al-Sadouq.
2- غط، الغيبة للشيخ الطوسي بِهَذَا الْإِسْنَادِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الرَّازِيِّ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ خَلَفٍ قَالَ نَزَلْنَا مَسْجِداً فِي الْمَنْزِلِ الْمَعْرُوفِ بِالْعَبَّاسِيَّةِ عَلَى مَرْحَلَتَيْنِ مِنْ فُسْطَاطِ مِصْرَ وَ تَفَرَّقَ غِلْمَانِي فِي النُّزُولِ وَ بَقِيَ مَعِي فِي الْمَسْجِدِ غُلَامٌ أَعْجَمِيٌّ فَرَأَيْتُ فِي زَاوِيَتِهِ شَيْخاً كَثِيرَ التَّسْبِيحِ
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – By this chain from Ahmad Bin Ali Al Razi who said, ‘It is narrated to me by muhammad Bin Ali, from Muhammad Bin Ahmad Bin Khalaf who said,
‘We descended at a Masjid in the house well known as Al-Abbasiya, being upon two stops from the tent of Egypt, and my servants dispersed in the descending and a Persian slave remained with me in the Masjid. I saw in a corner, a Sheikh frequenting the Glorification (Tasbeeh).
فَلَمَّا زَالَتِ الشَّمْسُ رَكَعْتُ وَ صَلَّيْتُ الظُّهْرَ فِي أَوَّلِ وَقْتِهَا وَ دَعَوْتُ بِالطَّعَامِ وَ سَأَلْتُ الشَّيْخَ أَنْ يَأْكُلَ مَعِي فَأَجَابَنِي فَلَمَّا طَعِمْنَا سَأَلْتُهُ عَنِ اسْمِهِ وَ اسْمِ أَبِيهِ وَ عَنْ بَلَدِهِ وَ حِرْفَتِهِ
When the sun declined (midday), I knelt and prayed Al-Zohr Salat in the beginning of its timing, and I called for the meal and asked the Sheikh to partake with me. He answered me. When we had eaten, I asked him about his name and name of his father, and about his city and his craft.
فَذَكَرَ أَنَّ اسْمَهُ مُحَمَّدُ بْنُ عُبَيْدِ اللَّهِ وَ أَنَّهُ مِنْ أَهْلِ قُمَّ وَ ذَكَرَ أَنَّهُ يَسِيحُ مُنْذُ ثَلَاثِينَ سَنَةً فِي طَلَبِ الْحَقِّ وَ يَنْتَقِلُ فِي الْبُلْدَانِ وَ السَّوَاحِلِ وَ أَنَّهُ أَوْطَنَ مَكَّةَ وَ الْمَدِينَةَ نَحْوَ عِشْرِينَ سَنَةً يَبْحَثُ عَنِ الْأَخْبَارِ وَ يَتَتَبَّعُ الْآثَارَ
He mentioned that his name was Muhammad Bin Ubeydullah, and he was from the people of Qum, and he mentioned that he had been travelling for thirty years in search of the truth, and transferring from the cities and the coasts, and his homeland was Makkah and Al-Medina for approximately twenty years investigating the Ahadeeth and pursuing the tracks.
فَلَمَّا كَانَ فِي سَنَةِ ثَلَاثٍ وَ تِسْعِينَ وَ مِائَتَيْنِ طَافَ بِالْبَيْتِ ثُمَّ صَارَ إِلَى مَقَامِ إِبْرَاهِيمَ ع فَرَكَعَ فِيهِ وَ غَلَبَتْهُ عَيْنُهُ فَأَنْبَهَهُ صَوْتُ دُعَاءٍ لَمْ يَجْرِ فِي سَمْعِهِ مِثْلُهُ
When it was during the year two hundred and ninety-three (293), he performed Tawaaf of the House (Kabah), then he came to the standing place of Ibrahim-as. He knelt in it and his eyes were overcome. He was alerted by the voice of a supplication, nothing similar to it had been poured to his ears.
قَالَ فَتَأَمَّلْتُ الدَّاعِيَ فَإِذَا هُوَ شَابٌّ أَسْمَرُ لَمْ أَرَ قَطُّ فِي حُسْنِ صُورَتِهِ وَ اعْتِدَالِ قَامَتِهِ ثُمَّ صَلَّى فَخَرَجَ وَ سَعَى فَاتَّبَعْتُهُ وَ أَوْقَعَ اللَّهُ عَزَّ وَ جَلَّ فِي نَفْسِي أَنَّهُ صَاحِبُ الزَّمَانِ ع فَلَمَّا فَرَغَ مِنْ سَعْيِهِ قَصَدَ بَعْضَ الشِّعَابِ فَقَصَدْتُ أَثَرَهُ
He (the narrator) said, ‘I pondered on the supplicatory, and there, He-ajfj was a brown youth. I had not seen anyone of better face and even stature. Then he-ajfj prayed salat. He-ajfj went out and performed Sa’ee. I followed him-ajfj, and Allah-azwj Mighty and Majestic Caused to occur within myself that he-ajfj is Master-ajfj of the Time. When he-ajfj was free from his-ajfj Sa’ee, he-ajfj aimed to some of the youths. I aimed with him-ajfj in his-ajfj tracks.
فَلَمَّا قَرُبْتُ مِنْهُ إِذَا أَنَا بِأَسْوَدَ مِثْلَ الْفَنِيقِ قَدِ اعْتَرَضَنِي فَصَاحَ بِي بِصَوْتٍ لَمْ أَسْمَعْ أَهْوَلَ مِنْهُ مَا تُرِيدُ عَافَاكَ اللَّهُ فَأُرْعِدْتُ وَ وَقَفْتُ وَ زَالَ الشَّخْصُ عَنْ بَصَرِي وَ بَقِيتُ مُتَحَيِّراً
When I went near him-ajfj, there I was with a black man like the camel who blocked me. He shouted at me with a voice I had not heard, ‘Away from him-ajfj! What do you want? May Allah‑azwj Pardon you!’ I trembled and stopped, and the person disappeared from my sight, and I remained bewildered.
فَلَمَّا طَالَ بِيَ الْوُقُوفُ وَ الْحَيْرَةُ انْصَرَفْتُ أَلُومُ نَفْسِي وَ أَعْذِلُهَا بِانْصِرَافِي بِزَجْرَةِ الْأَسْوَدِ فَخَلَوْتُ بِرَبِّي عَزَّ وَ جَلَّ أَدْعُوهُ وَ أَسْأَلُهُ بِحَقِّ رَسُولِهِ وَ آلِهِ ع أَنْ لَا يُخَيِّبَ سَعْيِي وَ أَنْ يُظْهِرَ لِي مَا يَثْبُتُ بِهِ قَلْبِي وَ يَزِيدُ فِي بَصَرِي
When the pausing and the bewilderment was prolonged with him, I left blaming myself and faulted my leaving by rebuking the black man. I isolated with my Lord-azwj Mighty and Majestic, supplicating to Him-azwj and asked Him-azwj by the right of His-azwj Rasool-saww and his-saww Progeny-asws not disappoint my Sa’ee (striving) and to Manifest to me what my heart had affirmed with, and there was an increase in my sight.
فَلَمَّا كَانَ بَعْدَ سِنِينَ زُرْتُ قَبْرَ الْمُصْطَفَى ص فَبَيْنَا أَنَا فِي الرَّوْضَةِ الَّتِي بَيْنَ الْقَبْرِ وَ الْمِنْبَرِ إِذْ غَلَبَتْنِي عَيْنِي فَإِذَا مُحَرِّكٌ يُحَرِّكُنِي فَاسْتَيْقَظْتُ فَإِذَا أَنَا بِالْأَسْوَدِ فَقَالَ مَا خَبَرُكَ وَ كَيْفَ كُنْتَ فَقُلْتُ أَحْمَدُ اللَّهَ وَ أَذُمُّكَ
When it was after years, I visited the grave of Al-Mustafa-saww. While I was in the shrine which is between the grave and the pulpit, when my eyes were overcome. There was a movement moving me. I woke up and there was the black man. He said, ‘What is your news, and how have you been?’ I said, ‘I praise Allah-azwj and condemn you!’
فَقَالَ لَا تَفْعَلْ فَإِنِّي أُمِرْتُ بِمَا خَاطَبْتُكَ بِهِ وَ قَدْ أَدْرَكْتَ خَيْراً كَثِيراً فَطِبْ نَفْساً وَ ازْدَدْ مِنَ الشُّكْرِ لِلَّهِ عَزَّ وَ جَلَّ عَلَى مَا أَدْرَكْتَ وَ عَايَنْتَ مَا فَعَلَ فُلَانٌ وَ سَمَّى بَعْضَ إِخْوَانِيَ الْمُسْتَبْصِرِينَ
He said, ‘Don’t do so, for I had been ordered with what I had addressed you with, and you have come across a lot of good, so make yourself feel good and increase the thanking to Allah‑azwj Mighty and Majestic upon what you have come across and what so and so had done, and some of my brothers, the insightful ones had heard’.
فَقُلْتُ بِبُرْقَةَ فَقَالَ صَدَقْتَ فَفُلَانٌ وَ سَمَّى رَفِيقاً لِي مُجْتَهِداً فِي الْعِبَادَةِ مُسْتَبْصِراً فِي الدِّيَانَةِ فَقُلْتُ بِالْإِسْكَنْدَرِيَّةِ حَتَّى سَمَّى لِي عِدَّةً مِنْ إِخْوَانِي ثُمَّ ذَكَرَ اسْماً غَرِيباً فَقَالَ مَا فَعَلَ نقفور قُلْتُ لَا أَعْرِفُهُ فَقَالَ كَيْفَ تَعْرِفُهُ وَ هُوَ رُومِيٌّ فَيَهْدِيهِ اللَّهُ فَيَخْرُجُ نَاصِراً مِنْ قُسْطَنْطِينِيَّةَ
I said, ‘By a note?’ He said, ‘You speak the truth!’ So and so, and he heard a friend of mine, a striver in the worship, insightful in the religion’. I said, ‘At Alexandria’. Until he named a number of my brothers to me. Then he mentioned strange names. He said, ‘What happened to Naqfour?’ I said, ‘I don’t know him’. He said, ‘How can you know him and he is Roman. Allah-azwj Guided him so he came out victorious from Constantinople’.
ثُمَّ سَأَلَنِي عَنْ رَجُلٍ آخَرَ فَقُلْتُ لَا أَعْرِفُهُ فَقَالَ هَذَا رَجُلٌ مِنْ أَهْلِ هِيتَ مِنْ أَنْصَارِ مَوْلَايَ ع امْضِ إِلَى أَصْحَابِكَ فَقُلْ لَهُمْ نَرْجُو أَنْ يَكُونَ قَدْ أَذِنَ اللَّهُ فِي الِانْتِصَارِ لِلْمُسْتَضْعَفِينَ وَ فِي الِانْتِقَامِ مِنَ الظَّالِمِينَ
Then he asked me about another man. I said, ‘I don’t know him’. He said, ‘This is a man from the people of Heyt, from the helpers of my Master-ajfj. Go to your companions and say to them, ‘We hope that Allah-azwj has Permitted regarding the help for the weakened ones and regarding the revenge from the oppressors.
وَ قَدْ لَقِيتُ جَمَاعَةً مِنْ أَصْحَابِي وَ أَدَّيْتُ إِلَيْهِمْ وَ أَبْلَغْتُهُمْ مَا حُمِّلْتُ وَ أَنَا مُنْصَرِفٌ وَ أُشِيرُ عَلَيْكَ أَنْ لَا تَتَلَبَّسَ بِمَا يَثْقُلُ بِهِ ظَهْرُكَ وَ تُتْعِبُ بِهِ جِسْمَكَ وَ أَنْ تَحْبِسَ نَفْسَكَ عَلَى طَاعَةِ رَبِّكَ فَإِنَّ الْأَمْرَ قَرِيبٌ إِنْ شَاءَ اللَّهُ
And I met a group of my companions and gave them and delivered to them, what I had carried, and I was leaving, and I consult upon you not to wear what would be heavy upon your back and tire your body by it, and that you should withhold yourself upon obedience of your Lord‑azwj, for the matter is near, if Allah-azwj so Desires.
فَأَمَرْتُ خَازِنِي فَأَحْضَرَنِي خَمْسِينَ دِينَاراً وَ سَأَلْتُهُ قَبُولَهَا فَقَالَ يَا أَخِي قَدْ حَرَّمَ اللَّهُ عَلَيَّ أَنْ آخُذَ مِنْكَ مَا أَنَا مُسْتَغْنٍ عَنْهُ كَمَا أَحَلَّ لِي أَنْ آخُذَ مِنْكَ الشَّيْءَ إِذَا احْتَجْتُ إِلَيْهِ
I instructed my treasurer and he presented fifty Dinars, and I asked him to accept it. He said, ‘O my brother! Allah-azwj has Prohibited unto me to take from you what I am needless of, just as He-azwj has Permitted for me to take the thing from you when I am need to it’.
فَقُلْتُ لَهُ هَلْ سَمِعَ هَذَا الْكَلَامَ مِنْكَ أَحَدٌ غَيْرِي مِنْ أَصْحَابِ السُّلْطَانِ فَقَالَ نَعَمْ أَخُوكَ أَحْمَدُ بْنُ الْحُسَيْنِ الْهَمَدَانِيُّ الْمَدْفُوعُ عَنْ نِعْمَتِهِ بِأَذْرَبِيجَانَ وَ قَدِ اسْتَأْذَنَ لِلْحَجِّ تَأْمِيلًا أَنْ يَلْقَى مَنْ لَقِيتَ
Has anyone from the companions of the sultan heard this talk from you apart from me?’ He said, ‘Yes, your brother Ahmad Bin Al-Husayn Al-Hamdany Al-Madfu’u, from his bounties at Azerbaijan, and he had sought permission for the Hajj wishing to meet the one you met’.
فَحَجَّ أَحْمَدُ بْنُ الْحُسَيْنِ الْهَمَدَانِيُّ فِي تِلْكَ السَّنَةِ فَقَتَلَهُ ركزويه بْنُ مَهْرَوَيْهِ وَ افْتَرَقْنَا وَ انْصَرَفْتُ إِلَى الثَّغْرِ ثُمَّ حَجَجْتُ فَلَقِيتُ بِالْمَدِينَةِ رَجُلًا اسْمُهُ طَاهِرٌ مِنْ وُلْدِ الْحُسَيْنِ الْأَصْغَرِ يُقَالُ إِنَّهُ يَعْلَمُ مِنْ هَذَا الْأَمْرِ شَيْئاً فَثَابَرْتُ عَلَيْهِ حَتَّى أَنِسَ بِي وَ سَكَنَ إِلَيَّ وَ وَقَفَ عَلَى صِحَّةِ عَقْدِي
Ahmad Bin Al-Husayn Al Hamdany performed Hajj during that year. Rakzawiya Bin Mahrawiya killed him, and we separated, and I left to the frontier. Then I performed Hajj and I met a man at Al-Medina, his name was Tahir, being from the sons of Al-Husayn Al-Asgher. It was said that he knew something from this matter. So, I persisted with him until he was accustomed with me and was settled to me and paused upon the correctness of my beliefs.
فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ بِحَقِّ آبَائِكَ الطَّاهِرِينَ ع لَمَّا جَعَلْتَنِي مِثْلَكَ فِي الْعِلْمِ بِهَذَا الْأَمْرِ فَقَدْ شَهِدَ عِنْدِي مَنْ تُوَثِّقُهُ بِقَصْدِ الْقَاسِمِ بْنِ عُبَيْدِ اللَّهِ بْنِ سُلَيْمَانَ بْنِ وَهْبٍ إِيَّايَ لِمَذْهَبِي وَ اعْتِقَادِي وَ أَنَّهُ أَغْرَى بِدَمِي مِرَاراً فَسَلَّمَنِيَ اللَّهُ مِنْهُ
I said to him, ‘O son of Rasool-Allah-saww! By the right of your pure forefathers-asws! Why don’t you make me to be like you with this matter, for you have witnessed with me as one you can trust with aiming of Al-Qasim Bin Ubeydullah Bin Suleyman Bin Wahab to me due to my doctrine and my beliefs, and he has repeatedly attempted for my blood, but Allah-azwj Kept me safe from him?’
فَقَالَ يَا أَخِي اكْتُمْ مَا تَسْمَعُ مِنِّي الْخَيْرُ فِي هَذِهِ الْجِبَالِ وَ إِنَّمَا يَرَى الْعَجَائِبَ الَّذِينَ يَحْمِلُونَ الزَّادَ فِي اللَّيْلِ وَ يَقْصِدُونَ بِهِ مَوَاضِعَ يَعْرِفُونَهَا وَ قَدْ نُهِينَا عَنِ الْفَحْصِ وَ التَّفْتِيشِ فَوَدَّعْتُهُ وَ انْصَرَفْتُ عَنْهُ.
He said, ‘O my brother! Conceal what news you hear from me in this mountain, and rather one can only see the wonders of the one who carries the provisions during the night and aiming with it the places he knows of, and we have been forbidden to investigate and search’. I bade him farewell and left from him’’.[2]
3- غط، الغيبة للشيخ الطوسي أَحْمَدُ بْنُ عُبْدُونٍ عَنْ أَبِي الْحَسَنِ مُحَمَّدِ بْنِ عَلِيٍّ الشُّجَاعِيِّ الْكَاتِبِ عَنْ أَبِي عَبْدِ اللَّهِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ النُّعْمَانِيِّ عَنْ يُوسُفَ بْنِ أَحْمَدَ الْجَعْفَرِيِّ قَالَ حَجَجْتُ سَنَةَ سِتٍّ وَ ثَلَاثِمِائَةٍ وَ جَاوَرْتُ بِمَكَّةَ تِلْكَ السَّنَةَ وَ مَا بَعْدَهَا إِلَى سَنَةِ تِسْعٍ وَ ثَلَاثِمِائَةٍ ثُمَّ خَرَجْتُ عَنْهَا مُنْصَرِفاً إِلَى الشَّامِ فَبَيْنَا أَنَا فِي بَعْضِ الطَّرِيقِ وَ قَدْ فَاتَتْنِي صَلَاةُ الْفَجْرِ فَنَزَلْتُ مِنَ الْمَحْمِلِ وَ تَهَيَّأْتُ لِلصَّلَاةِ
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – Ahmad Bin Ubdoun, from Abu Al-Hassan Muhammad Bin Ali Al Shujaie the scribe, from Abu Abdullah Muhammad Bin Ibrahim Al Numany, from Yusuf Bin Ahmad Al Ja’fary who said,
‘I performed Hajj during the year three hundred and sic and I was in the vicinity of Makkah in that year and what is after it, up to the year three hundred and nine. Then I went out from it, leaving to go to Syria. While I was in one of the roads, and the Dawn Salat had been missed by me, I descended from the carriage and prepared for the Salat.
فَرَأَيْتُ أَرْبَعَةَ نَفَرٍ فِي مَحْمِلٍ فَوَقَفْتُ أَعْجَبُ مِنْهُمْ فَقَالَ أَحَدُهُمْ مِمَّ تَعْجَبُ تَرَكْتَ صَلَاتَكَ وَ خَالَفْتَ مَذْهَبَكَ فَقُلْتُ لِلَّذِي يُخَاطِبُنِي وَ مَا عِلْمُكَ بِمَذْهَبِي فَقَالَ تُحِبُّ أَنْ تَرَى صَاحِبَ زَمَانِكَ قُلْتُ نَعَمْ
I saw four persons in a carriage. I paused wondering from them. One of them said, ‘What are you surprised from. You neglected your Salat and opposed your doctrine!’ I said to the one who had addressed me, ‘And what is your knowledge of my doctrine?’ He said, ‘You love to see Master-ajfj of your Time’. I said, ‘Yes’.
فَأَوْمَأَ إِلَى أَحَدِ الْأَرْبَعَةِ فَقُلْتُ إِنَّ لَهُ دَلَائِلَ وَ عَلَامَاتٍ فَقَالَ أَيُّمَا أَحَبُّ إِلَيْكَ أَنْ تَرَى الْجَمَلَ وَ مَا عَلَيْهِ صَاعِداً إِلَى السَّمَاءِ أَوْ تَرَى الْمَحْمِلَ صَاعِداً إِلَى السَّمَاءِ فَقُلْتُ أَيُّهُمَا كَانَ فَهِيَ دَلَالَةٌ
He gestured to one of the four. I said, ‘Are there evidence(s) and signs for him?’ He said, ‘Whichever is more beloved to you. To see the camel and whatever is upon it to ascend to the sky, or to see the carriage ascend to the sky?’ I said, ‘Whichever of the two happens, it would be the evidence’.
فَرَأَيْتُ الْجَمَلَ وَ مَا عَلَيْهِ يَرْتَفِعُ إِلَى السَّمَاءِ وَ كَانَ الرَّجُلُ أَوْمَأَ إِلَى رَجُلٍ بِهِ سُمْرَةٌ وَ كَانَ لَوْنُهُ الذَّهَبَ بَيْنَ عَيْنَيْهِ سَجَّادَةٌ.
I saw the camel and whatever was upon it rising to the sky, and the man was gesturing to a brown man in it, and his colour was of gold, there was an (impact) of Sajdah between his-ajfj eyes’’.[3]
4- غط، الغيبة للشيخ الطوسي أَحْمَدُ بْنُ عَلِيٍّ الرَّازِيُّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عَبْدِ رَبِّهِ الْأَنْصَارِيِّ الْهَمْدَانِيِّ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الْهَاشِمِيِّ مِنْ وُلْدِ الْعَبَّاسِ قَالَ حَضَرْتُ دَارَ أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ ع بِسُرَّ مَنْ رَأَى يَوْمَ تُوُفِّيَ وَ أُخْرِجَتْ جَنَازَتُهُ وَ وُضِعَتْ وَ نَحْنُ تِسْعَةٌ وَ ثَلَاثُونَ رَجُلًا قُعُودٌ نَنْتَظِرُ حَتَّى خَرَجَ عَلَيْنَا غُلَامٌ عُشَارِيٌّ حَافٍ عَلَيْهِ رِدَاءٌ قَدْ تَقَنَّعَ بِهِ فَلَمَّا أَنْ خَرَجَ قُمْنَا هَيْبَةً لَهُ مِنْ غَيْرِ أَنْ نَعْرِفَهُ فَتَقَدَّمَ وَ قَامَ النَّاسُ فَاصْطَفُّوا خَلْفَهُ فَصَلَّى عَلَيْهِ وَ مَشَى فَدَخَلَ بَيْتاً غَيْرَ الَّذِي خَرَجَ مِنْهُ.
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – Ahmad Bin Ali Al Razy, from Muhammad Bin Ali, from Muhammad Bin Abd Rabbih Al Ansary Al Hamdany, from Ahmad Bin Abdullah Al Hashimy, from the sons of Al Abbas who said,
‘I was present at the house of Abu Muhammad Al-Hassan-asws Bin Ali-asws at Surmanray on the day he-asws expired, and I brought out his-asws funeral byre and placed it, and we were thirty-nine men, seated, awaiting, until a boy of ten came out to us. He-ajfj had wrapped a cloak upon him concealing with it. When he-ajfj came out, we stood up for him-ajfj in awe from without having recognised him-ajfj. He-ajfj proceeded, and the people stood, and they formed rows behind him-ajfj. He-ajfj prayed Salat upon him-asws and walked and entered a room other than which he-ajfj had come out from’’.[4]
قَالَ أَبُو عَبْدِ اللَّهِ الْهَمَدَانِيُ فَلَقِيتُ بِالْمَرَاغَةِ رَجُلًا مِنْ أَهْلِ تِبْرِيزَ يُعْرَفُ بِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ التِّبْرِيزِيِّ فَحَدَّثَنِي بِمِثْلِ حَدِيثِ الْهَاشِمِيِّ لَمْ يُخْرَمْ مِنْهُ شَيْءٌ قَالَ فَسَأَلْتُ الْهَمَدَانِيَّ فَقُلْتُ غُلَامٌ عُشَارِيُّ الْقَدِّ أَوْ عُشَارِيُّ السِّنِّ لِأَنَّهُ رُوِيَ أَنَّ الْوِلَادَةَ كَانَتْ سَنَةَ سِتٍّ وَ خَمْسِينَ وَ مِائَتَيْنِ وَ كَانَتْ غَيْبَةُ أَبِي مُحَمَّدٍ ع سَنَةَ سِتِّينَ وَ مِائَتَيْنِ بَعْدَ الْوِلَادَةِ بِأَرْبَعَةِ سِنِينَ
Abu Abdullah Al Hamdany said,
‘At Al-Maragha I met a man from the people of Tabriz known as Ibrahim Bin Muhammad Al-Tabrizi. He narrated to me with a Hadeeth similar to that of Al-Hashimy, not missing out anything from it. He said, ‘I asked Al-Hamdany. I asked him, ‘The boy was of ten in height or ten in years? Because the birth was in the year two hundred and fifty-six, and the absence of Abu Muhammad-asws was in the year two hundred and sixty, four years after the birth!’
فَقَالَ لَا أَدْرِي هَكَذَا سَمِعْتُ فَقَالَ لِي شَيْخٌ مَعَهُ حَسَنُ الْفَهْمِ مِنْ أَهْلِ بَلَدِهِ لَهُ رِوَايَةٌ وَ عِلْمٌ عُشَارِيُّ الْقَدِّ.
He said, ‘I don’t know. This is what I heard. A Sheikh said to me there was excellent understanding with him-ajfj from the people of his-ajfj city. There is a report and knowledge of being of ten (palms width) in height’’.[5]
بل الصّحيح أنّه عليه السّلام كان عشاري السنّ- اي كأنّ له عشر سنين من حيث إنّه عليه السّلام كان جسيما إسرائيليّ القدّ و أمّا أنّه عشاريّ القدّ: له عشرة أشبار، فغير صحيح لأنّ الغلام إذا بلغ ستّة أشبار فهو رجل فكيف بعشرة أشبار؟
Note: But, the correct is that he-ajfj was of ten years, i.e. as if there were ten years for him-ajfj, from where he-ajfj was physically of an Israelite body in height, and as for him-ajfj being of ten in height, for him being ten palm’s width, it is not correct, because when the boy reaches six palm’s width, then he is a man, so how could he-ajfj have been of ten palm’s width?
قال الفيروزآبادي: غلام خماسيّ: طوله خمسة أشبار و لا يقال: سداسيّ و لا سباعيّ لأنّه إذا بلغ ستّة أشبار فهو رجل.
Al-Firozabady said, ‘A boy of five, his length would be of five palm’s width, and it is not said six nor seven, because when he reaches six palm’s width, then he is a man’.
5- غط، الغيبة للشيخ الطوسي عَنْهُ عَنْ عَلِيِّ بْنِ عَائِذٍ الرَّازِيِّ عَنِ الْحَسَنِ بْنِ وَجْنَاءَ النَّصِيبِيِّ عَنْ أَبِي نُعَيْمٍ مُحَمَّدِ بْنِ أَحْمَدَ الْأَنْصَارِيِّ قَالَ كُنْتُ حَاضِراً عِنْدَ الْمُسْتَجَارِ بِمَكَّةَ وَ جَمَاعَةً زُهَاءَ ثَلَاثِينَ رَجُلًا لَمْ يَكُنْ مِنْهُمْ مُخْلِصٌ غَيْرُ مُحَمَّدِ بْنِ الْقَاسِمِ الْعَلَوِيِّ فَبَيْنَا نَحْنُ كَذَلِكَ فِي الْيَوْمِ السَّادِسِ مِنْ ذِي الْحِجَّةِ سَنَةَ ثَلَاثٍ وَ تِسْعِينَ وَ مِائَتَيْنِ إِذْ خَرَجَ عَلَيْنَا شَابٌّ مِنَ الطَّوَافِ عَلَيْهِ إِزَارَانِ مُحْرِمٌ بِهِمَا وَ فِي يَدِهِ نَعْلَانِ
(The book) ‘Al Gahyba’ of the Sheikh Al Tusi – From him, from Ali Bin A’iz Al Razy, from Al-Hassan Bin Wajna’a Al Naseeby, from Abu Nueym Muhammad Bin Ahmad Al Ansary who said,
‘I was present in the presence of Al-Mustajar at Makkah, and the group was approximately thirty men. There was no sincere one from them apart from Muhammad Bin Al-Qasim Al-Alawy. While we were like that during the sixth day of Zil HIjjaj of the year two hundred and ninety-three, when a youth emerged to us from the performance of Tawaaf. There were two sheets upon him-ajfj, he-ajfj had worn Ihraam with them, and in his-ajfj hand were two slippers.
فَلَمَّا رَأَيْنَاهُ قُمْنَا جَمِيعاً هَيْبَةً لَهُ وَ لَمْ يَبْقَ مِنَّا أَحَدٌ إِلَّا قَامَ فَسَلَّمَ عَلَيْنَا وَ جَلَسَ مُتَوَسِّطاً وَ نَحْنُ حَوْلَهُ ثُمَّ الْتَفَتَ يَمِيناً وَ شِمَالًا ثُمَّ قَالَ أَ تَدْرُونَ مَا كَانَ أَبُو عَبْدِ اللَّهِ ع يَقُولُ فِي دُعَاءِ الْإِلْحَاحِ قُلْنَا وَ مَا كَانَ يَقُولُ
When we saw him-ajfj, we all stood up for him-ajfj in awe, and there did not remain anyone from us except he stood up. He-ajfj greeted to us and sat in the middle and we were around him-ajfj. Then he-ajfj turned to the right and left, then said: ‘Are you knowing what Abu Abdullah-asws was saying is a supplication of urgency?’ We said, ‘And what was he-asws saying?’
قَالَ كَانَ يَقُولُ
He-ajfj said, ‘He-asws was saying:
اللَّهُمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ الَّذِي بِهِ تَقُومُ السَّمَاءُ وَ بِهِ تَقُومُ الْأَرْضُ وَ بِهِ تُفَرِّقُ بَيْنَ الْحَقِّ وَ الْبَاطِلِ وَ بِهِ تَجْمَعُ بَيْنَ الْمُتَفَرِّقِ وَ بِهِ تُفَرِّقُ بَيْنَ الْمُجْتَمِعِ وَ بِهِ أَحْصَيْتَ عَدَدَ الرِّمَالِ وَ زِنَةَ الْجِبَالِ وَ كَيْلَ الْبِحَارِ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَجْعَلَ لِي مِنْ أَمْرِي فَرَجاً وَ مَخْرَجاً
‘O Allah-azwj! I-asws ask You-azwj by Your-azwj Name by which the sky is standing, and by it the earth is standing, and by it there is differentiation between the truth and the falsehood, and by it there is unison between the separated ones, and by it there is separation between the united ones, and by it are counted the grains of sand, and the weight of the mountains, and the measurement of the oceans, to Send Salawaat upon Muhammad-saww and the Progeny-asws of Muhammad-saww, and Make a relief to be in my matter and a way out!’’
ثُمَّ نَهَضَ وَ دَخَلَ الطَّوَافَ فَقُمْنَا لِقِيَامِهِ حَتَّى انْصَرَفَ وَ أُنْسِينَا أَنْ نَذْكُرَ أَمْرَهُ وَ أَنْ نَقُولَ مَنْ هُوَ وَ أَيُّ شَيْءٍ هُوَ إِلَى الْغَدِ فِي ذَلِكَ الْوَقْتِ فَخَرَجَ عَلَيْنَا مِنَ الطَّوَافِ فَقُمْنَا لَهُ كَقِيَامِنَا بِالْأَمْسِ وَ جَلَسَ فِي مَجْلِسِهِ مُتَوَسِّطاً
Then he-ajfj got up and entered the performance of Tawaaf. We stood up to his-ajfj standing until he-ajfj had left, and during that time we forgot to mention his-ajfj affair and to be saying who he-ajfj was, until it was the next morning during that timing. He-ajfj came out to us from the Tawaaf, so we stood up for him-ajfj like our standing the day before, and he-ajfj sat in his-ajfj seat in the middle.
فَنَظَرَ يَمِيناً وَ شِمَالًا وَ قَالَ أَ تَدْرُونَ مَا كَانَ يَقُولُ أَمِيرُ الْمُؤْمِنِينَ ع بَعْدَ صَلَاةِ الْفَرِيضَةِ فَقُلْنَا وَ مَا كَانَ يَقُولُ
He-ajfj look right and left, and said: ‘Are you knowing what Amir Al-Momineen-asws saying after the obligatory Salat?’ We said, ‘And what was he-asws saying?’
قَالَ كَانَ يَقُولُ
He-ajfj said: ‘He-asws was saying:
إِلَيْكَ رُفِعَتِ الْأَصْوَاتُ وَ دُعِيَتِ الدَّعَوَاتُ وَ لَكَ عَنَتِ الْوُجُوهُ وَ لَكَ خَضَعَتِ الرِّقَابُ وَ إِلَيْكَ التَّحَاكُمُ فِي الْأَعْمَالِ يَا خَيْرَ مَنْ سُئِلَ وَ يَا خَيْرَ مَنْ أَعْطَى يَا صَادِقُ يَا بَارِئُ
‘To You-azwj are raised the voices and the supplications are supplicated, and for You-azwj the faces are distressed, and for You-azwj the necks are humbled, and to You-azwj is the litigation in the deeds! O best of the ones to be asked! And O best of the ones to give! O Truthful! O Initiator!
يَا مَنْ لا يُخْلِفُ الْمِيعادَ يَا مَنْ أَمَرَ بِالدُّعَاءِ وَ وَعَدَ بِالْإِجَابَةِ يَا مَنْ قَالَ ادْعُونِي أَسْتَجِبْ لَكُمْ يَا مَنْ قَالَ وَ إِذا سَأَلَكَ عِبادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذا دَعانِ فَلْيَسْتَجِيبُوا لِي وَ لْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ
O One-azwj Who does not break the Promise [3:9]! O One-azwj who Commanded with the supplicating and Promised the Answering! O One-azwj Who Said“Supplicate to Me, I will Answer you. [40:60]! O One-azwj Who Said: And when My servants ask you about Me, I am near; I Answer the supplication of the suppliant when he supplicates to Me; so let them answer to Me and let them believe in me, perhaps they would be rightly Guided [2:186]!
وَ يَا مَنْ قَالَ يا عِبادِيَ الَّذِينَ أَسْرَفُوا عَلى أَنْفُسِهِمْ لا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعاً إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ لَبَّيْكَ وَ سَعْدَيْكَ هَا أَنَا ذَا بَيْنَ يَدَيْكَ الْمُسْرِفُ وَ أَنْتَ الْقَائِلُ لا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعاً
And O One-azwj Who Said: Say: ‘O My servants, those who have been extravagant upon themselves! Do not despair from Mercy of Allah, surely Allah Forgives the sins altogether. Surely, He is the Forgiving, the Merciful [39:53]. Here I-asws am and at Your-azwj assistance! Here I-asws am in front of You-azwj! The extravagant, and You-azwj are the Sayer of: Do not despair from Mercy of Allah, surely Allah Forgives the sins altogether. [39:53]’’.
ثُمَّ نَظَرَ يَمِيناً وَ شِمَالًا بَعْدَ هَذَا الدُّعَاءِ فَقَالَ أَ تَدْرُونَ مَا كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ فِي سَجْدَةِ الشُّكْرِ فَقُلْتُ وَ مَا كَانَ يَقُولُ
Then he-ajfj looked right and left after this supplication. He-ajfj said: ‘Are you knowing what Amir Al-Momineen-asws was saying in Sajdah of thanks?’ I said, ‘And what was he-asws saying?’
قَالَ كَانَ يَقُولُ
He-ajfj said: ‘He-asws was saying:
يَا مَنْ لَا يَزِيدُهُ كَثْرَةُ الْعَطَاءِ إِلَّا سَعَةً وَ عَطَاءً يَا مَنْ لَا يَنْفَدُ خَزَائِنُهُ يَا مَنْ لَهُ خَزَائِنُ السَّمَاوَاتِ وَ الْأَرْضِ يَا مَنْ لَهُ خَزَائِنُ مَا دَقَّ وَ جَلَّ لَا يَمْنَعْكَ إِسَاءَتِي مِنْ إِحْسَانِكَ أَنْتَ تَفْعَلُ بِيَ الَّذِي أَنْتَ أَهْلُهُ فَأَنْتَ أَهْلُ الْجُودِ وَ الْكَرَمِ وَ الْعَفْوِ وَ التَّجَاوُزِ
‘O One-azwj Whom the abundance of obedience does not increase Him-azwj except in Capaciousness and Giving! O One-azwj Whose treasure does not deplete! O One-azwj for Whom are treasures of the skies and the earth! O One-azwj for Whom are treasures of what is little and large. My-asws evil deeds do not Prevent You-azwj from Your-azwj Favours! You-azwj Do with me-asws that which You-azwj are rightful of, for You-azwj, for You-azwj are Rightful of the Generosity, and the Benevolence, and the Pardon and the Overlooking!
يَا رَبِّ يَا اللَّهُ لَا تَفْعَلْ بِيَ الَّذِي أَنَا أَهْلُهُ فَإِنِّي أَهْلُ الْعُقُوبَةِ وَ قَدِ اسْتَحْقَقْتُهَا لَا حُجَّةَ لِي وَ لَا عُذْرَ لِي عِنْدَكَ أَبُوءُ لَكَ بِذُنُوبِي كُلِّهَا وَ أَعْتَرِفُ بِهَا كَيْ تَعْفُوَ عَنِّي وَ أَنْتَ أَعْلَمُ بِهَا مِنِّي
O Lord-azwj! do not Do with me-asws that which I-asws am rightful of, for I-asws am rightful of the Punishment, and I-asws have taken it lightly. There is no argument for me-asws nor any excuse for me-asws in Your-azwj Presence. I-asws entrust to You-azwj with all my-asws sins, and I-asws acknowledge with these so that You-azwj might Pardon me-asws and You-azwj are more Knowing with it than me-asws.
أَبُوءُ لَكَ بِكُلِّ ذَنْبٍ أَذْنَبْتُهُ وَ كُلِّ خَطِيئَةٍ احْتَمَلْتُهَا وَ كُلِّ سَيِّئَةٍ علمتها [عَمِلْتُهَا] رَبِّ اغْفِرْ لِي وَ ارْحَمْ وَ تَجَاوَزْ عَمَّا تَعْلَمُ إِنَّكَ أَنْتَ الْأَعَزُّ الْأَكْرَمُ
I-asws entrust to You-azwj with every sin I-asws (my shias) have sinned, and every mistake I-asws (my shias) have committed, and every evil deed I-asws (my shias) have done! Lord-azwj! Forgive me‑asws (my shias) and be Merciful and Overlook from what You-azwj Know. You-azwj are the most Honourable, the most Prestigious!’’
وَ قَامَ فَدَخَلَ الطَّوَافَ فَقُمْنَا لِقِيَامِهِ وَ عَادَ مِنَ الْغَدِ فِي ذَلِكَ الْوَقْتِ فَقُمْنَا لِإِقْبَالِهِ كَفِعْلِنَا فِيمَا مَضَى فَجَلَسَ مُتَوَسِّطاً وَ نَظَرَ يَمِيناً وَ شِمَالًا
And he-ajfj stood up and entered the performance of Tawaaf. We stood up to his-ajfj standing and he-ajfj came back the next morning during that timing. We stood up to receive him-ajfj just as we had done in what had passed. He-ajfj sat in the middle and looked right and left.
فَقَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ سَيِّدُ الْعَابِدِينَ يَقُولُ فِي سُجُودِهِ فِي هَذَا الْمَوْضِعِ وَ أَشَارَ بِيَدِهِ إِلَى الْحِجْرِ تَحْتَ الْمِيزَابِ
He-ajfj said: ‘Ali-asws Bin Al-Husayn-asws, chief of the worshippers was saying in his-asws Sajdahs in this place’ – and he-ajfj gestured by his-ajfj hand to the (Black) Stone beneath the spout:
عُبَيْدُكَ بِفِنَائِكَ مِسْكِينُكَ بِفِنَائِكَ فَقِيرُكَ بِفِنَائِكَ سَائِلُكَ بِفِنَائِكَ يَسْأَلُكَ مَا لَا يَقْدِرُ عَلَيْهِ غَيْرُكَ
‘Your-azwj servant is in Your-azwj courtyard! Your-azwj beggar is in Your-azwj courtyard asking You‑azwj in Your-azwj courtyard what no one is able upon apart from You-azwj!’
ثُمَّ نَظَرَ يَمِيناً وَ شِمَالًا وَ نَظَرَ إِلَى مُحَمَّدِ بْنِ الْقَاسِمِ مِنْ بَيْنِنَا فَقَالَ يَا مُحَمَّدَ بْنَ الْقَاسِمِ أَنْتَ عَلَى خَيْرٍ إِنْ شَاءَ اللَّهُ وَ كَانَ مُحَمَّدُ بْنُ الْقَاسِمِ يَقُولُ بِهَذَا الْأَمْرِ ثُمَّ قَامَ فَدَخَلَ الطَّوَافَ فَمَا بَقِيَ مِنَّا أَحَدٌ إِلَّا وَ قَدْ أُلْهِمَ مَا ذَكَرَهُ مِنَ الدُّعَاءِ وَ أُنْسِينَا أَنْ نَتَذَاكَرَ أَمْرَهُ إِلَّا فِي آخِرِ يَوْمٍ
Then he-ajfj looked right and left, and he-ajfj looked at Muhammad Bin Al-Qasim from between us. He-ajfj said, ‘O Muhammad Bin Al-Qasim! You are upon good, if Allah-azwj so Desires’. And Muhammad Bin Al-Qasim was saying (believing) in this matter. Then he-ajfj stood up and entered the Tawaaf. There did not remain anyone from us except and he was inspired with what he-ajfj had mentioned from the supplication, and we forgot to discuss his-ajfj matter except during end of the day.
فَقَالَ لَنَا أَبُو عَلِيٍّ الْمَحْمُودِيُّ يَا قَوْمِ أَ تَعْرِفُونَ هَذَا هَذَا وَ اللَّهِ صَاحِبُ زَمَانِكُمْ فَقُلْنَا وَ كَيْفَ عَلِمْتَ يَا أَبَا عَلِيٍّ فَذَكَرَ أَنَّهُ مَكَثَ سَبْعَ سِنِينَ يَدْعُو رَبَّهُ وَ يَسْأَلُهُ مُعَايَنَةَ صَاحِبِ الزَّمَانِ
Abu Ali Al-Mahmoudy said to us, ‘O group! Did you recognise this one? By Allah-azwj! This is Master-ajfj of your Time!’ We said, ‘And how could we know, O Abu Ali?’ He mentioned that he had remained supplicating to his Lord-azwj for seven years and asking Him-azwj to witness Master-ajfj of the Time’.
قَالَ فَبَيْنَا نَحْنُ يَوْماً عَشِيَّةَ عَرَفَةَ وَ إِذَا بِالرَّجُلِ بِعَيْنِهِ يَدْعُو بِدُعَاءٍ وَعَيْتُهُ فَسَأَلْتُهُ مِمَّنْ هُوَ فَقَالَ مِنَ النَّاسِ قُلْتُ مِنْ أَيِّ النَّاسِ قَالَ مِنْ عَرَبِهَا قُلْتُ مِنْ أَيِّ عَرَبِهَا قَالَ مِنْ أَشْرَفِهَا قُلْتُ وَ مَنْ هُمْ قَالَ بَنُو هَاشِمٍ قُلْتُ مِنْ أَيِّ بَنِي هَاشِمٍ قَالَ مِنْ أَعْلَاهَا ذِرْوَةً وَ أَسْنَاهَا قُلْتُ مِمَّنْ قَالَ مِمَّنْ فَلَقَ الْهَامَ وَ أَطْعَمَ الطَّعَامَ وَ صَلَّى وَ النَّاسُ نِيَامٌ
He said, ‘One day while we were in the evening of Arafaat, and there was the very man supplicating with a supplication I had retained. I asked him-ajfj who he-ajfj was from. He-ajfj said: ‘From the people’. I said, ‘From which people?’ He-ajfj said: ‘From its Arabs’. I said, ‘From which of its Arabs?’ He-ajfj said: ‘From its most nobles’. I said, ‘And who are they?’ He-ajfj said: ‘From clan of Hashim-as’. I said, ‘From which clan of Hashim-as?’ He-ajfj said: ‘From its top ones and its peak’. I said, ‘From who?’ He-ajfj said: ‘From the one who split the skulls and fed the food and prayed Salat while the people were sleeping’.
قَالَ فَعَلِمْتُ أَنَّهُ عَلَوِيٌّ فَأَحْبَبْتُهُ عَلَى الْعَلَوِيَّةِ ثُمَّ افْتَقَدْتُهُ مِنْ بَيْنِ يَدَيَّ فَلَمْ أَدْرِ كَيْفَ مَضَى فَسَأَلْتُ الْقَوْمَ الَّذِينَ كَانُوا حَوْلَهُ تَعْرِفُونَ هَذَا الْعَلَوِيَّ قَالُوا نَعَمْ يَحُجُّ مَعَنَا فِي كُلِّ سَنَةٍ مَاشِياً فَقُلْتُ سُبْحَانَ اللَّهِ وَ اللَّهِ مَا أَرَى بِهِ أَثَرَ مَشْيٍ
He (the narrator) said, ‘I knew that he-ajfj was an Alawite, so I loved him-ajfj based upon being the Alawite. Then I lost him-ajfj from in front of me and did not know how he-ajfj went. I asked the people, those who were around him, ‘Do you know this Alawite?’ They said, ‘Yes. He-ajfj comes out to us during every year, walking’. I said, ‘Glory be to Allah-azwj! By Allah-azwj! I had not seen the effects of walking with him-ajfj’.
قَالَ فَانْصَرَفْتُ إِلَى الْمُزْدَلِفَةِ كَئِيباً حَزِيناً عَلَى فِرَاقِهِ وَ نِمْتُ مِنْ لَيْلَتِي تِلْكَ فَإِذَا أَنَا بِرَسُولِ اللَّهِ ص فَقَالَ يَا أَحْمَدُ رَأَيْتَ طَلِبَتَكَ فَقُلْتُ وَ مَنْ ذَاكَ يَا سَيِّدِي فَقَالَ الَّذِي رَأَيْتَهُ فِي عَشِيَّتِكَ هُوَ صَاحِبُ زَمَانِكَ
He (the narrator) said, ‘I left to go to Al-Muzdalifa, bleak, grieving upon his-ajfj separation, and I slept from that night of mine, and there I was with Rasool-Allah-azwj (in the dream). He-saww said: ‘O Ahmad! Did you see your search?’ I said, ‘And who is that O my Master-saww?’ He-saww said: ‘The one you saw in your evening, he-ajfj is Master of your Time’.
قَالَ فَلَمَّا سَمِعْنَا ذَلِكَ مِنْهُ عَاتَبْنَاهُ عَلَى أَنْ لَا يَكُونَ أَعْلَمَنَا ذَلِكَ فَذَكَرَ أَنَّهُ كَانَ يَنْسَى أَمْرَهُ إِلَى وَقْتِ مَا حَدَّثَنَا بِهِ.
He (the narrator) said, ‘When we heard that from him, we faulted him based upon that he had not let us know that. He mentioned that he had forgotten his-ajfj matter up the time what he had narrated with it’’.[6]
ك، إكمال الدين أَحْمَدُ بْنُ زِيَادِ بْنِ جَعْفَرٍ الْهَمَدَانِيُّ عَنْ جَعْفَرِ بْنِ أَحْمَدَ الْعَلَوِيِّ عَنْ عَلِيِّ بْنِ أَحْمَدَ الْعَقِيقِيِّ عَنْ أَبِي نُعَيْمٍ الْأَنْصَارِيِّ الزَّيْدِيِّ قَالَ كُنْتُ بِمَكَّةَ عِنْدَ الْمُسْتَجَارِ وَ جَمَاعَةٌ مِنَ الْمُقَصِّرَةِ فِيهِمُ الْمَحْمُودِيُّ وَ عَلَّانٌ الْكُلَيْنِيُّ وَ أَبُو الْهَيْثَمِ الدِّينَارِيُّ وَ أَبُو جَعْفَرٍ الْأَحْوَلُ وَ كُنَّا زُهَاءَ ثَلَاثِينَ رَجُلًا وَ لَمْ يَكُنْ فِيهِمْ مُخْلِصٌ عَلِمْتُهُ غَيْرَ مُحَمَّدِ بْنِ الْقَاسِمِ الْعَلَوِيِّ الْعَقِيقِيِّ وَ سَاقَ الْحَدِيثَ إِلَى آخِرِ مَا رَوَاهُ الشَّيْخُ ره.
(The book) ‘Ikmal Al Deen’ – Ahmad Bin Ziyad Bin Ja’far Al Hamdany, from Ja’far Bin Ahmad Al Alawy, from Ali Bin Ahmad Al Aqeeqy, from Abu Nueym Al Ansari Al Zaydi who said,
‘I was at Makkah in the presence of Al-Mustajar, and there was a group from the derogators, among them were Al-Mahmoudy, and Allan Al-Kulayni, and Abu Al-Heysam Al-Deynari, and Abu Ja’far Al-Ahowl, and we were approximately thirty men, and there did not happen to be anyone sincere among them apart from Muhammad Bin Al-Qasim Al-Alawy Al-Aqeeqy’ – and he continued the Hadeeth to the end of what the Sheikh has reported’’.[7]
وَ حَدَّثَنَا مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ حَاتِمٍ عَنْ عُبَيْدِ اللَّهِ بْنِ مُحَمَّدٍ الْقَصَبَانِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الْمُنْقِذِيِّ الْحَسَنِيِّ بِمَكَّةَ قَالَ: كُنْتُ بِالْمُسْتَجَارِ وَ جَمَاعَةٌ مِنَ الْمُقَصِّرَةِ فِيهِمُ الْمَحْمُودِيُّ وَ أَبُو الْهَيْثَمِ الدِّينَارِيُّ وَ أَبُو جَعْفَرٍ الْأَحْوَلُ وَ عَلَّانٌ الْكُلَيْنِيُّ وَ الْحَسَنُ بْنُ وَجْنَاءَ وَ كَانُوا زُهَاءَ ثَلَاثِينَ رَجُلًا وَ ذَكَرَ مِثْلَهُ سَوَاءً.
And it is narrated to us by Muhammad Bin Muhammad Bin Ali Bin Hatim, from Ubeydullah Bin Muhammad Al Qasbany, from Ali Bin Muhammad Bin Ahmad Bin Al-Husayn, from Abu Ja’far Muhammad Bin Ali Al Munqizy Al-Hassany at Makkah who said,
‘I was with Al-Mustajar and a group from the derogators, among them were Al-Mahmoudy, and Abu Al-Heysam Al-Deynari, and Abu Ja’far Al-Ahowl, and Allan Al-Kulayni, and Al-Hassan Bin Wajna’a, and they were approximately thirty men’ – and he mentioned like it, same’’.[8]
6- غط، الغيبة للشيخ الطوسي جَمَاعَةٌ عَنِ التَّلَّعُكْبَرِيِّ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الرَّازِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ رَجُلٍ ذَكَرَ أَنَّهُ مِنْ أَهْلِ قَزْوِينَ لَمْ يَذْكُرِ اسْمَهُ عَنْ حَبِيبِ بْنِ مُحَمَّدِ بْنِ يُونُسَ بْنِ شَاذَانَ الصَّنْعَانِيِّ قَالَ دَخَلْتُ إِلَى عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ الْأَهْوَازِيِّ فَسَأَلْتُهُ عَنْ آلِ أَبِي مُحَمَّدٍ ع قَالَ يَا أَخِي لَقَدْ سَأَلْتَ عَنْ أَمْرٍ عَظِيمٍ حَجَجْتُ عِشْرِينَ حَجَّةً كُلًّا أَطْلُبُ بِهِ عِيَانَ الْإِمَامِ فَلَمْ أَجِدْ إِلَى ذَلِكَ سَبِيلًا
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – A group, from Tal’ukbary, from Ahmad Bin Al Al Razy, from Ali Bin Al-Husayn, from a man who mentioned he was from the prople of Qazwin, he did not mention his name, from Habeeb Bin Muhammad Bin Yunus Bin Shazan Al Sana’ny who said,
‘I entered to see Ali Bin Ibrahim Bin Mahziyar Al-Ahwazy. I asked him about the family of Abu Muhammad-asws. He said, ‘O my brother! You are asking about a mighty matter. I have performed Hajj twenty times, all of which I was seeking with it to see the Imam-ajfj, but I could not find any way to that.
فَبَيْنَا أَنَا لَيْلَةً نَائِمٌ فِي مَرْقَدِي إِذْ رَأَيْتُ قَائِلًا يَقُولُ يَا عَلِيَّ بْنَ إِبْرَاهِيمَ قَدْ أَذِنَ اللَّهُ لِي فِي الْحَجِّ فَلَمْ أَعْقِلْ لَيْلَتِي حَتَّى أَصْبَحْتُ فَأَنَا مُفَكِّرٌ فِي أَمْرِي أَرْقُبُ الْمَوْسِمَ لَيْلِي وَ نَهَارِي فَلَمَّا كَانَ وَقْتُ الْمَوْسِمِ أَصْلَحْتُ أَمْرِي وَ خَرَجْتُ مُتَوَجِّهاً نَحْوَ الْمَدِينَةِ
While I was sleeping at night in my bed when I saw a speaker saying, ‘O Ali Bin Ibrahim! Allah-azwj has Permitted for me regarding the Hajj!’ I did not understand during my night until I came to the morning. I was thinking regarding my matter watching the season (Hajj) in my night and my day. When it was the time of the season (Hajj), I corrected my affairs and went out heading towards Al-Medina.
فَمَا زِلْتُ كَذَلِكَ حَتَّى دَخَلْتُ يَثْرِبَ فَسَأَلْتُ عَنْ آلِ أَبِي مُحَمَّدٍ ع فَلَمْ أَجِدْ لَهُ أَثَراً وَ لَا سَمِعْتُ لَهُ خَبَراً فَأَقَمْتُ مُفَكِّراً فِي أَمْرِي حَتَّى خَرَجْتُ مِنَ الْمَدِينَةِ أُرِيدُ مَكَّةَ فَدَخَلْتُ الْجُحْفَةَ وَ أَقَمْتُ بِهَا يَوْماً وَ خَرَجْتُ مِنْهَا مُتَوَجِّهاً نَحْوَ الْغَدِيرِ وَ هُوَ عَلَى أَرْبَعَةِ أَمْيَالٍ مِنَ الْجُحْفَةِ
I did not cease to be like that until I entered Yasrib. I asked about the family of Abu Muhammad-asws, but I could not find any trace nor heard any news for it. I paused thinking regarding my affair until I went out from Al-Medina intending Makkah. I entered Al-Johfa and stayed at it for a day, and I went out from it heading towards Al-Ghadeer, and it is upon four miles from Al-Johfa.
فَلَمَّا أَنْ دَخَلْتُ الْمَسْجِدَ صَلَّيْتُ وَ عَفَّرْتُ وَ اجْتَهَدْتُ فِي الدُّعَاءِ وَ ابْتَهَلْتُ إِلَى اللَّهِ لَهُمْ وَ خَرَجْتُ أُرِيدُ عُسْفَانَ فَمَا زِلْتُ كَذَلِكَ حَتَّى دَخَلْتُ مَكَّةَ فَأَقَمْتُ بِهَا أَيَّاماً أَطُوفُ الْبَيْتَ وَ اعْتَكَفْتُ
When I entered the Masjid, I prayed Salat, and was excessive, and struggled regarding the supplication and beseeched to Allah-azwj for them, and I went out intending Usfahan. I did not cease to be like that until I entered Makkah. I stayed at it for days performing Tawaaf of the House (Kabah), and I performed Itikaaf (seclusion in the Masjid).
فَبَيْنَا أَنَا لَيْلَةً فِي الطَّوَافِ إِذَا أَنَا بِفَتًى حَسَنِ الْوَجْهِ طَيِّبِ الرَّائِحَةِ يَتَبَخْتَرُ فِي مِشْيَتِهِ طَائِفٍ حَوْلَ الْبَيْتِ فَحَسَّ قَلْبِي بِهِ فَقُمْتُ نَحْوَهُ فَحَكَكْتُهُ فَقَالَ لِي مِنْ أَيْنَ الرَّجُلُ فَقُلْتُ مِنْ أَهْلِ الْعِرَاقِ فَقَالَ لِي مِنْ أَيِّ الْعِرَاقِ قُلْتُ مِنَ الْأَهْوَازِ
While I was in performing the Tawaaf at night, there I was with a youth of handsome face, pleasant aroma, confident in his walk, performing Tawaaf around the House (Kabah). My heart felt him. I stood up to go towards him. I told him. He said to me: ‘From where is the man?’ I said, ‘From the people of Al-Iraq’. He said to me: ‘From which (part of) Al-Iraq?’ I said, ‘Al-Ahwaz’ (now in Iran).
فَقَالَ لِي تَعْرِفُ بِهَا ابْنَ الْخَضِيبِ فَقُلْتُ رَحِمَهُ اللَّهُ دُعِيَ فَأَجَابَ فَقَالَ رَحِمَهُ اللَّهُ فَمَا كَانَ أَطْوَلَ لَيْلَتَهُ وَ أَكْثَرَ تَبَتُّلَهُ وَ أَغْزَرَ دَمْعَتَهُ أَ فَتَعْرِفُ عَلِيَّ بْنَ إِبْرَاهِيمَ الْمَازِيَارَ فَقُلْتُ أَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ
He (said to me: ‘Do you know Ibn Al-Khazeyb at it?’ I said, ‘May Allah-azwj have Mercy on him! He was Called (by Allah-azwj) and he answered’. He said: ‘May Allah-azwj have Mercy on him! How long were his nights, and frequent were his invocations, and the flowing of his tears. Do you know Ali Bin Ibrahim Al-Maziyar?’ I said, ‘I am Ali Bin Ibrahim’.
فَقَالَ حَيَّاكَ اللَّهُ أَبَا الْحَسَنِ مَا فَعَلْتَ بِالْعَلَامَةِ الَّتِي بَيْنَكَ وَ بَيْنَ أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ فَقُلْتُ مَعِي قَالَ أَخْرِجْهَا فَأَدْخَلْتُ يَدِي فِي جَيْبِي فَاسْتَخْرَجْتُهَا
He said: ‘May Allah-azwj Keep you alive, Abu Al-Hassan! What happened to the sign which was between you and Abu Muhammad Al-Hassan-asws Bin Ali-asws?’ I said, ‘It is with me’. He said: ‘Bring it out!’ I inserted my hand in my pocket and brought it out.
فَلَمَّا أَنْ رَآهَا لَمْ يَتَمَالَكْ أَنْ تَغَرْغَرَتْ عَيْنَاهُ وَ بَكَى مُنْتَحِباً حَتَّى بَلَّ أَطْمَارَهُ ثُمَّ قَالَ أُذِنَ لَكَ الْآنَ يَا ابْنَ الْمَازِيَارِ صِرْ إِلَى رَحْلِكَ وَ كُنْ عَلَى أُهْبَةٍ مِنْ أَمْرِكَ حَتَّى إِذَا لَبِسَ اللَّيْلُ جِلْبَابَهُ وَ غَمَرَ النَّاسَ ظَلَامُهُ صِرْ إِلَى شِعْبِ بَنِي عَامِرٍ فَإِنَّكَ سَتَلْقَانِي هُنَاكَ
When he saw it, he could not control his eyes from pouring out (tears), and he cried wailing until his clothes were wet. Then he said, ‘It is permitted for you now, O Ibn Al-Maziyar. Go to your riding animal and be upon readiness from your affairs until when the night wears its apparel and its darkness immerses the people, go to the mountain pass of the clan of Aamir, for you shall meet me over there!’
فَصِرْتُ إِلَى مَنْزِلِي فَلَمَّا أَنْ حَسِسْتُ بِالْوَقْتِ أَصْلَحْتُ رَحْلِي وَ قَدَّمْتُ رَاحِلَتِي وَ عَكَمْتُهَا شَدِيداً وَ حَمَلْتُ وَ صِرْتُ فِي مَتْنِهِ وَ أَقْبَلْتُ مُجِدّاً فِي السَّيْرِ حَتَّى وَرَدْتُ الشِّعْبَ فَإِذَا أَنَا بِالْفَتَى قَائِمٌ يُنَادِي إِلَيَّ يَا أَبَا الْحَسَنِ إِلَيَّ
I went to my house. When I sensed the time, I corrected my riding animal and proceeded to my riding animal, and wrapped it tightly, and I carried and went in its road, and I went diligently in the travel until I arrived at the mountain pass, and there I was with the youth standing, calling out to me: ‘O Abu Al-Hassan! To me!’
فَمَا زِلْتُ نَحْوَهُ فَلَمَّا قَرُبْتُ بَدَأَنِي بِالسَّلَامِ وَ قَالَ لِي سِرْ بِنَا يَا أَخِ فَمَا زَالَ يُحَدِّثُنِي وَ أُحَدِّثُهُ حَتَّى تَخَرَّقْنَا جِبَالَ عَرَفَاتٍ وَ سِرْنَا إِلَى جِبَالِ مِنًى وَ انْفَجَرَ الْفَجْرُ الْأَوَّلُ وَ نَحْنُ قَدْ تَوَسَّطْنَا جِبَالَ الطَّائِفِ
I did not cease to go towards him. When I was near, he initiated me with the greeting and said: ‘Travel with, O brother!’ He did not cease discussing with me until we went over mount Arafaat and we travelled to mount Mina, and the first dawn broke and we were in the middle of mountain Al-Taif.
فَلَمَّا أَنْ كَانَ هُنَاكَ أَمَرَنِي بِالنُّزُولِ وَ قَالَ لِي انْزِلْ فَصَلِّ صَلَاةَ اللَّيْلِ فَصَلَّيْتُ وَ أَمَرَنِي بِالْوَتْرِ فَأَوْتَرْتُ وَ كَانَتْ فَائِدَةً مِنْهُ ثُمَّ أَمَرَنِي بِالسُّجُودِ وَ التَّعْقِيبِ ثُمَّ فَرَغَ مِنْ صَلَاتِهِ وَ رَكِبَ وَ أَمَرَنِي بِالرُّكُوبِ وَ سَارَ وَ سِرْتُ مَعَهُ حَتَّى عَلَا ذِرْوَةَ الطَّائِفِ
When he was over there, he instructed me with descending, and said to me: ‘Descend, and pray the night Salat!’ I prayed, and he instructed me with pray Al-Witr Salat. I prayed, and he was seated in front, then he instructed me with performing Sajdah and follow-up (acts of worship). Then he was free from his Salat, and he and instructed me with the riding, and travelled, and I travelled with him until he was at the peak of Al-Taif.
فَقَالَ هَلْ تَرَى شَيْئاً قُلْتُ نَعَمْ أَرَى كَثِيبَ رَمْلٍ عَلَيْهِ بَيْتُ شَعْرٍ يَتَوَقَّدُ الْبَيْتُ نُوراً فَلَمَّا أَنْ رَأَيْتُهُ طَابَتْ نَفْسِي فَقَالَ لِي هَنَأَكَ الْأَمَلُ وَ الرَّجَاءُ
He said: ‘Do you see anything?’ I said, ‘Yes, I see a sand dune, upon it is a couplet of a poem. The couplet it emitting light’. When I saw it, my soul felt good! He said to me: ‘Over there is the hope and prosperity!’
ثُمَّ قَالَ سِرْ بِنَا يَا أَخِ فَسَارَ وَ سِرْتُ بِمَسِيرِهِ إِلَى أَنِ انْحَدَرَ مِنَ الذِّرْوَةِ وَ سَارَ فِي أَسْفَلِهِ فَقَالَ انْزِلْ فَهَاهُنَا يَذِلُّ كُلُّ صَعْبٍ وَ يَخْضَعُ كُلُّ جَبَّارٍ
Then he said, ‘Travel with us O brother!’ He travelled and I travelled with his travelling, rolling down from the peak and came to be in its bottom. He said: ‘Descend, for over here every difficulty is subdued and every tyrant is humbled!’
ثُمَّ قَالَ خَلِّ عَنْ زِمَامِ النَّاقَةِ قُلْتُ فَعَلَى مَنْ أُخَلِّفُهَا فَقَالَ حَرَمُ الْقَائِمِ ع لَا يَدْخُلُهُ إِلَّا مُؤْمِنٌ وَ لَا يَخْرُجُ مِنْهُ إِلَّا مُؤْمِنٌ فَخَلَّيْتُ عَنْ زِمَامِ رَاحِلَتِي وَ سَارَ وَ سِرْتُ مَعَهُ إِلَى أَنْ دَنَا مِنْ بَابِ الْخِبَاءِ فَسَبَقَنِي بِالدُّخُولِ وَ أَمَرَنِي أَنْ أَقِفَ حَتَّى يَخْرُجَ إِلَيَّ
Then he said: ‘Loosen the rein of the she-camel!’ I said, ‘Upon who should I leave her?’ He said: ‘Sanctuary of Al-Qaim. No one can enter it except a Momiin nor can anyone exit from it except a Momin!’ I freed the rein of my riding animal, and he travelled, and I travelled with him until he was close from the door (entrance) of the tent. He preceded me with the entry and instructed me to pause until he came out to me.
ثُمَّ قَالَ لِي ادْخُلْ هَنَّأَكَ السَّلَامَةُ فَدَخَلْتُ فَإِذَا أَنَا بِهِ جَالِسٌ قَدِ اتَّشَحَ بِبُرْدَةٍ وَ اتَّزَرَ بِأُخْرَى وَ قَدْ كَسَرَ بُرْدَتَهُ عَلَى عَاتِقِهِ وَ هُوَ كَأُقْحُوَانَةِ أُرْجُوَانٍ قَدْ تَكَاثَفَ عَلَيْهَا النَّدَى وَ أَصَابَهَا أَلَمُ الْهَوَى وَ إِذَا هُوَ كَغُصْنِ بَانٍ أَوْ قَضِيبِ رَيْحَانٍ سَمْحٌ سَخِيٌّ تَقِيٌّ نَقِيٌّ لَيْسَ بِالطَّوِيلِ الشَّامِخِ وَ لَا بِالْقَصِيرِ اللَّازِقِ بَلْ مَرْبُوعُ الْقَامَةِ مُدَوَّرُ الْهَامَةِ صَلْتُ الْجَبِينِ أَزَجُّ الْحَاجِبَيْنِ أَقْنَى الْأَنْفِ سَهْلُ الْخَدَّيْنِ عَلَى خَدِّهِ الْأَيْمَنِ خَالٌ كَأَنَّهُ فُتَاتُ مِسْكٍ عَلَى رَضْرَاضَةِ عَنْبَرٍ
Then he said to me: ‘Enter! There is safety over here’. I entered and there I was with someone seated. He-ajfj had covered with a cloak and girded with another and he-ajfj had placed a break of his cloak upon his-ajfj shoulder and he was like a purple chrysanthemum the dew had condensed upon it and the pain of the air had hit it, and there he-ajfj was like a twig, or a stick of basil with generous grave, pious, clean. He-ajfj wasn’t very tall nor with the shortness. But he-ajfj was of moderate stature, rounded head, shiny forehead, straight of eyebrows, curved of nose, plain cheeks. There was a mole upon his-ajfj right cheek. It was as if it was a piece of musk upon crushed ambergris.
فَلَمَّا أَنْ رَأَيْتُهُ بَدَرْتُهُ بِالسَّلَامِ فَرَدَّ عَلَيَّ أَحْسَنَ مَا سَلَّمْتُ عَلَيْهِ وَ شَافَهَنِي وَ سَأَلَنِي عَنْ أَهْلِ الْعِرَاقِ فَقُلْتُ سَيِّدِي قَدْ أُلْبِسُوا جِلْبَابَ الذِّلَّةِ وَ هُمْ بَيْنَ الْقَوْمِ أَذِلَّاءُ
When I saw him-ajfj, I initiated him-ajfj with the greetings. He-ajfj responded unto me better than what I had greeted him-ajfj upon and he-ajfj shook my hand and asked me about the people of Al-Iraq. I said, ‘My Master-ajfj! They have been clothed with a coat of disgrace and they are the most disgraced between the people’.
فَقَالَ لِي يَا ابْنَ الْمَازِيَارِ لَتَمْلِكُونَهُمْ كَمَا مَلَكُوكُمْ وَ هُمْ يَوْمَئِذٍ أَذِلَّاءُ فَقُلْتُ سَيِّدِي لَقَدْ بَعُدَ الْوَطَنُ وَ طَالَ الْمَطْلَبُ
He said to me, ‘O Ibn Al-Maziyar! You will be ruling them just as they have ruled you, and on that day, they would be more humiliated’. I said, ‘My Master-ajfj! The homeland is remote, and the demands are long’.
فَقَالَ يَا ابْنَ الْمَازِيَارِ أَبِي أَبُو مُحَمَّدٍ عَهِدَ إِلَيَّ أَنْ لَا أُجَاوِرَ قَوْماً غَضِبَ اللَّهُ عَلَيْهِمْ وَ لَهُمُ الْخِزْيُ فِي الدُّنْيَا وَ الْآخِرَةِ وَ لَهُمْ عَذابٌ أَلِيمٌ
He said, ‘O Ibn Al-Maziyar! My-ajfj father-asws Abu Muhammad-asws had pacted to me-ajfj that I-ajfj should be in the vicinity of a people Allah-azwj has been Wrathful upon them, and for them would be disgrace in the world and the Hereafter, and for them would be a painful Punishment’.
وَ أَمَرَنِي أَنْ لَا أَسْكُنَ مِنَ الْجِبَالِ إِلَّا وَعْرَهَا وَ مِنَ الْبِلَادِ إِلَّا قَفْرَهَا وَ اللَّهِ مَوْلَاكُمْ أَظْهَرَ التَّقِيَّةَ فَوَكَلَهَا بِي فَأَنَا فِي التَّقِيَّةِ إِلَى يَوْمِ يُؤْذَنُ لِي فَأَخْرُجُ
And he-ajfj instructed me: ‘Do not live in the mountains except in its ruggedness, and from the cities except in their desolate areas. And Allah-azwj, your Master-azwj is Revealer of the Taqiyya. He-azwj has Allocated it with me-ajfj, so I-ajfj would be in Taqiyya up to the day He-azwj Permits for me-ajfj, and I-ajfj shall emerge’.
فَقُلْتُ يَا سَيِّدِي مَتَى يَكُونُ هَذَا الْأَمْرُ فَقَالَ إِذَا حِيلَ بَيْنَكُمْ وَ بَيْنَ سَبِيلِ الْكَعْبَةِ وَ اجْتَمَعَ الشَّمْسُ وَ الْقَمَرُ وَ اسْتَدَارَ بِهِمَا الْكَوَاكِبُ وَ النُّجُومُ
I said, ‘O my Master-ajfj! When will this matter happen to be?’ He-ajfj said: ‘When there is a barrier between you and way to the Kabah, and the sun and the moon gather, and the planets and the stars rotate with them’.
فَقُلْتُ مَتَى يَا ابْنَ رَسُولِ اللَّهِ فَقَالَ لِي فِي سَنَةِ كَذَا وَ كَذَا تَخْرُجُ دَابَّةُ الْأَرْضِ مِنْ بَيْنِ الصَّفَا وَ الْمَرْوَةِ وَ مَعَهُ عَصَا مُوسَى وَ خَاتَمُ سُلَيْمَانَ تَسُوقُ النَّاسَ إِلَى الْمَحْشَرِ
I said, ‘When, O son-ajfj of Rasool-Allah-saww?’ He-ajfj said: ‘In the year such and such, the walker of the earth (Ali-asws) would emerge from between Al-Safa and Al-Marwa, and with him-asws would be the staff of Musa-as, and ring of Suleyman-as, ushering the people to the (plains of) Resurrection’.
قَالَ فَأَقَمْتُ عِنْدَهُ أَيَّاماً وَ أَذِنَ لِي بِالْخُرُوجِ بَعْدَ أَنِ اسْتَقْصَيْتُ لِنَفْسِي وَ خَرَجْتُ نَحْوَ مَنْزِلِي وَ اللَّهِ لَقَدْ سِرْتُ مِنْ مَكَّةَ إِلَى الْكُوفَةِ وَ مَعِي غُلَامٌ يَخْدُمُنِي فَلَمْ أَرَ إِلَّا خَيْراً وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ وَ سَلَّمَ تَسْلِيماً.
He (the narrator) said, ‘I stayed with him-ajfj for days, and he-ajfj permitted me for the going out after I had inquired for myself, and I went out towards my house. By Allah-azwj! I travelled from Makkah to Al-Kufa, and there was a slave with me. I did not see anything except goodness and may Allah-azwj Send Salawaat upon Muhammad-saww and his-saww Progeny-asws, and abundant greetings’’.[9]
أقول و لا يبعد أن يكون الشمس و القمر و النجوم كنايات عن الرسول و أمير المؤمنين و الأئمة صلوات الله عليهم أجمعين و يحتمل أن يكون المراد قرب الأمر بقيام الساعة التي يكون فيها ذلك و يمكن حمله على ظاهره.
Note: I (Majlisi) am saying, ‘And it is not far-fetched that the (gathering of) the sun and the moon and the stars could be a metaphor about the Rasool-saww, and Amir Al-Momineen-asws, and the Imams-asws, may the Salawaat of Allah-azwj be upon them all, and it is possible that the intended could be the nearness of the matter with establishment of the House during which that would take place, and it is possible to carry it upon its apparent’.
7- غط، الغيبة للشيخ الطوسي جَمَاعَةٌ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ قُولَوَيْهِ وَ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ قَيْسٍ عَنْ بَعْضِ جَلَاوِزَةِ السَّوَادِ قَالَ شَهِدْتُ نَسِيماً آنِفاً بِسُرَّ مَنْ رَأَى وَ قَدْ كَسَرَ بَابَ الدَّارِ فَخَرَجَ إِلَيْهِ وَ بِيَدِهِ طَبَرْزِينٌ فَقَالَ مَا تَصْنَعُ فِي دَارِي قَالَ نَسِيمٌ إِنَّ جَعْفَراً زَعَمَ أَنَّ أَبَاكَ مَضَى وَ لَا وَلَدَ لَهُ فَإِنْ كَانَتْ دَارَكَ فَقَدِ انْصَرَفْتُ عَنْكَ فَخَرَجَ عَنِ الدَّارِ
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – A group, from Ja’far Bin Muhammad Bin Qawlawiya and someone else, from Muhammad Bin Yaqoub Al Kulayni, from Ali Bin Qays, from one of the black policemen who said,
‘And I witnessed Naseem just now and a door of the house at Surmanray was broken, and in his hand was an axe. He-ajfj said: ‘What are you doing in my-ajfj house?’ Naseem said, ‘Ja’far (the liar) claims that your-ajfj father-asws passed away and there was no son-ajfj for him-asws. So, if it was your-ajfj house, then I shall leave from you-ajfj’. He went out from the house’.
قَالَ عَلِيُّ بْنُ قَيْسٍ فَقَدِمَ عَلَيْنَا غُلَامٌ مِنْ خُدَّامِ الدَّارِ فَسَأَلْتُهُ عَنْ هَذَا الْخَبَرِ فَقَالَ مَنْ حَدَّثَكَ بِهَذَا قُلْتُ حَدَّثَنِي بَعْضُ جَلَاوِزَةِ السَّوَادِ فَقَالَ لِي لَا يَكَادُ يَخْفَى عَلَى النَّاسِ شَيْءٌ.
Ali Bin Qays said, ‘A boy from the servants of the house came to us. I asked him about this news. He said, ‘Who narrated to you with this?’ I said, ‘It was narrated to me by one of the black guards’. He said to me, ‘He almost didn’t hide anything from the people’’.[10]
8- غط، الغيبة للشيخ الطوسي بِهَذَا الْإِسْنَادِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ وَ كَانَ أَسَنَّ شَيْخٍ مِنْ وُلْدِ رَسُولِ اللَّهِ ص قَالَ رَأَيْتُهُ بَيْنَ الْمَسْجِدَيْنِ وَ هُوَ غُلَامٌ.
(The book) ‘Al-Ghayba’ of the Sheikh Al-Tusi – By this chain, from Ali Bin Muhammad Bin Ismail Bin Musa Bin Ja’far, and he was the oldest Sheikh from the sons of Rasool-Allah-saww. He said, ‘I saw him-ajfj between the two Masjids (of Makkah and Al-Medina), and he-ajfj was a boy’’.[11]
9- غط، الغيبة للشيخ الطوسي بِهَذَا الْإِسْنَادِ عَنْ خَادِمٍ لِإِبْرَاهِيمَ بْنِ عَبْدَةَ النَّيْشَابُورِيِّ قَالَ كُنْتُ وَاقِفاً مَعَ إِبْرَاهِيمَ عَلَى الصَّفَا فَجَاءَ غُلَامٌ حَتَّى وَقَفَ عَلَى إِبْرَاهِيمَ وَ قَبَضَ عَلَى كِتَابِ مَنَاسِكِهِ وَ حَدَّثَهُ بِأَشْيَاءَ.
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – By this chain, from Khadim of Ibrahim Bin Abdah Al Neyshapuri, said,
‘I was standing with Ibrhaim on Al-Safa (hill). A boy came until he-ajfj paused to Ibrahim and held on to a book of his rituals and narrated to him with things’’.[12]
شا، الإرشاد ابن قولويه عن الكليني عن علي بن محمد عن محمد بن شاذان بن نعيم عن خادم لإبراهيم مثله و فيه فجاء صاحب الأمر.
(The book) ‘Al Irshad’ – Ibn Qawlawiha, from Al Kulayni, from Ali Bin Muhammad, from Muhammad Bin Shazan Bin Nueym, from Khadim of Ibrahim – Similar to it, and in it is, ‘The Master-ajfj of command came’’.[13]
10- غط، الغيبة للشيخ الطوسي بِهَذَا الْإِسْنَادِ عَنْ إِبْرَاهِيمَ بْنِ إِدْرِيسَ قَالَ رَأَيْتُهُ بَعْدَ مُضِيِّ أَبِي مُحَمَّدٍ ع حِينَ أَيْفَعَ وَ قَبَّلْتُ يَدَيْهِ وَ رَأْسَهُ.
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – By this chain from Ibrahim Bin Idrees, said,
‘I saw him-ajfj after Abu Muhammad-asws had passed away, when he-ajfj had reached adolescence, and I kissed his-ajfj hand and his-ajfj head’’.[14]
11- غط، الغيبة للشيخ الطوسي بِهَذَا الْإِسْنَادِ عَنْ أَبِي عَلِيِّ بْنِ مُطَهَّرٍ قَالَ رَأَيْتُهُ وَ وَصَفَ قَدَّهُ.
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – By this chain, from Ali Bin Mutahhar who said,
‘I saw him-ajfj’ – and he described his-ajfj height’’.[15]
12- غط، الغيبة للشيخ الطوسي أَحْمَدُ بْنُ عَلِيٍّ الرَّازِيُّ عَنْ أَبِي ذَرٍّ أَحْمَدَ بْنِ أَبِي سَوْرَةَ وَ هُوَ مُحَمَّدُ بْنُ الْحَسَنِ بْنِ عَبْدِ اللَّهِ التَّمِيمِيُّ وَ كَانَ زَيْدِيّاً قَالَ سَمِعْتُ هَذِهِ الْحِكَايَةَ مِنْ جَمَاعَةٍ يَرْوُونَهَا عَنْ أَبِي ره أَنَّهُ خَرَجَ إِلَى الْحَيْرِ قَالَ فَلَمَّا صِرْتُ إِلَى الْحَيْرِ إِذَا شَابٌّ حَسَنُ الْوَجْهِ يُصَلِّي ثُمَّ إِنَّهُ وَدَّعَ وَ وَدَّعْتُ وَ خَرَجْنَا فَجِئْنَا إِلَى الْمَشْرَعَةِ فَقَالَ لِي يَا بَا سَوْرَةَ أَيْنَ تُرِيدُ فَقُلْتُ الْكُوفَةَ فَقَالَ لِي مَعَ مَنْ قُلْتُ مَعَ النَّاسِ قَالَ لِي لَا تُرِيدُ نَحْنُ جَمِيعاً نَمْضِي قُلْتُ وَ مَنْ مَعَنَا فَقَالَ لَيْسَ نُرِيدُ مَعَنَا أَحَداً
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – Ahmad Bin Ali Al Razy, from Abu Zarr Ahmad Bin Abu Sawrah, and he is Muhammad Bin Al-Hassan Bin Abdullah Al Tameemi, and he was a Zaydiite who said,
‘I heard this narration from a group who reported it from my father. He had gone to Al-Hayr. When I came to Al-Hayr, there was a youth of handsome face praying Salat. Then he-ajfj bade farewell and I bade farewell, and we went out. We came to Al-Mashra’a. He-ajfj said to me: ‘O Sawrah! Where are you intending?’ I said, ‘Al-Kufa’. He-ajfj said: ‘With who?’ I said, ‘With the people’. He-ajfj said to me: ‘Don’t you want us all to go?’ I said, ‘And who is with us?’ He-ajfj said: ‘We do not want anyone with us’.
قَالَ فَمَشَيْنَا لَيْلَتَنَا فَإِذَا نَحْنُ عَلَى مَقَابِرِ مَسْجِدِ السَّهْلَةِ فَقَالَ لِي هُوَ ذَا مَنْزِلُكَ فَإِنْ شِئْتَ فَامْضِ
He (the narrator) said, ‘We walked our night, and there we were at the graveyard of Masjid Al-Sahlah. He-ajfj said to me: ‘That is your house! If you like, you can go’.
ثُمَّ قَالَ لِي تَمُرُّ إِلَى ابْنِ الزُّرَارِيِّ عَلِيِّ بْنِ يَحْيَى فَتَقُولُ لَهُ يُعْطِيكَ الْمَالَ الَّذِي عِنْدَهُ فَقُلْتُ لَهُ لَا يَدْفَعُهُ إِلَيَّ فَقَالَ لِي قُلْ لَهُ بِعَلَامَةِ أَنَّهُ كَذَا وَ كَذَا دِينَاراً وَ كَذَا وَ كَذَا دِرْهَماً وَ هُوَ فِي مَوْضِعِ كَذَا وَ كَذَا وَ عَلَيْهِ كَذَا وَ كَذَا مُغَطًّى
Then he-ajfj said to me: ‘Go to Ibn Al-Zurary Ali Bin Yahya and tell him to give you the money which is with him’. I said to him-ajfj, ‘He will not hand it to me’. He-ajfj said, ‘Say to him with a sign that it is such and such Dinars, and such and such Dirhams, and it is in such and such place, and upon it is such and such covering’.
فَقُلْتُ لَهُ وَ مَنْ أَنْتَ قَالَ أَنَا مُحَمَّدُ بْنُ الْحَسَنِ قُلْتُ فَإِنْ لَمْ يَقْبَلْ مِنِّي وَ طُولِبْتُ بِالدَّلَالَةِ فَقَالَ أَنَا وَرَاكَ
I said to him-ajfj, ‘And who are you-ajfj?’ He-ajfj said: ‘I-ajfj am Muhammad Bin Al-Hassan-ajfj’. I said, ‘Supposing he does not accept from me and asks for the evidence?’ He said, ‘I-ajfj shall be behind you’.
قَالَ فَجِئْتُ إِلَى ابْنِ الزُّرَارِيِّ فَقُلْتُ لَهُ فَدَفَعَنِي فَقُلْتُ لَهُ الْعَلَامَاتِ الَّتِي قَالَ لِي وَ قُلْتُ لَهُ قَدْ قَالَ لِي أَنَا وَرَاكَ فَقَالَ لَيْسَ بَعْدَ هَذَا شَيْءٌ وَ قَالَ لَمْ يَعْلَمْ بِهَذَا إِلَّا اللَّهُ تَعَالَى وَ دَفَعَ إِلَيَّ الْمَالَ.
He (the narrator) said, ‘I went to Ibn Al-Zurary. I told him. He repelled me. I told him the signs which he-ajfj said to me, and I said to him, ‘He-ajfj did say to me: ‘I-ajfj shall be behind you’’. He said, ‘There is nothing after this. And he said, ‘No one knows of this except Allah-azwj the Exalted’ – and he handed the money to me’’.[16]
وَ فِي حَدِيثٍ آخَرَ عَنْهُ وَ زَادَ فِيهِ قَالَ أَبُو سَوْرَةَ فَسَأَلَنِيَ الرَّجُلُ عَنْ حَالِي فَأَخْبَرْتُهُ بِضَيْقَتِي وَ بِعَيْلَتِي فَلَمْ يَزَلْ يُمَاشِينِي حَتَّى انْتَهَيْتُ إِلَى النَّوَاوِيسِ فِي السَّحَرِ فَجَلَسْنَا ثُمَّ حَفَرَ بِيَدِهِ فَإِذَا الْمَاءُ قَدْ خَرَجَ فَتَوَضَّأَ ثُمَّ صَلَّى ثَلَاثَ عَشْرَةَ رَكْعَةً
And in another Hadeeth from him, and there is an addition in it,
‘Abu Sawrah said, ‘The man-ajfj asked me about my state. I informed him-ajfj of my financial problems and of my dependants. He-ajfj did not cease to sympathise with me until I ended to the mausoleum during the dawn. We said. Then he-ajfj dug with his-ajfj hand. There was the water having come out. We performed wud’u. Then we prayed thirteen cycles Salat.
ثُمَّ قَالَ لِي امْضِ إِلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ يَحْيَى فَاقْرَأْ عَلَيْهِ السَّلَامَ وَ قُلْ لَهُ يَقُولُ لَكَ الرَّجُلُ ادْفَعْ إِلَى أَبِي سَوْرَةَ مِنَ السَّبْعِمِائَةِ دِينَارٍ الَّتِي مَدْفُونَةٌ فِي مَوْضِعِ كَذَا وَ كَذَا مِائَةَ دِينَارٍ
Then he-ajfj said to me: ‘Go to Abu Al-Hassan Ali Bin Yahya and convey the greetings to me and say to him, ‘The man-ajfj says to you: ‘Hand over one hundred Dinars from the seven hundred Dinars which are buried in such and such place!’
وَ إِنِّي مَضَيْتُ مِنْ سَاعَتِي إِلَى مَنْزِلِهِ فَدَقَقْتُ الْبَابَ فَقَالَ مَنْ هَذَا فَقُلْتُ قُولِي لِأَبِي الْحَسَنِ هَذَا أَبُو سَوْرَةَ فَسَمِعْتُهُ يَقُولُ مَا لِي وَ لِأَبِي سَوْرَةَ
And I went from my very time to his house. I knocked the door. He said, ‘Who is this?’ I said (to the servant who opened the door), ‘Say my words to Abu Al-Hassan, ‘This is Abu Sawrah!’ I heard him saying, ‘What have I to do with Abu Sawrah?’
ثُمَّ خَرَجَ إِلَيَّ فَسَلَّمْتُ عَلَيْهِ وَ قَصَصْتُ عَلَيْهِ الْخَبَرَ فَدَخَلَ وَ أَخْرَجَ إِلَيَّ مِائَةَ دِينَارٍ فَقَبَضْتُهَا فَقَالَ لِي صَافَحْتَهُ فَقُلْتُ نَعَمْ فَأَخَذَ يَدِي فَوَضَعَهَا عَلَى عَيْنَيْهِ وَ مَسَحَ بِهَا وَجْهَهُ-
Then he came out to me. I greeted to him and narrated the news to him. He entered and brought out one hundred Dinars to me. I took possession of these. He said to me, ‘Did you shake his-ajfj hand?’ I said, ‘Yes’. He grabbed my hand and placed it upon his eyes and wiped his face with it’’.[17]
قَالَ أَحْمَدُ بْنُ عَلِيٍّ وَ قَدْ رُوِيَ هَذَا الْخَبَرُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْجَعْفَرِيِّ وَ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ بِشْرٍ الْخَزَّازِ وَ غَيْرِهِمَا وَ هُوَ مَشْهُورٌ عِنْدَهُمْ.
Ahmad Bin Ali said, ‘This report has been reported from Muhammad Bin Ali Al-Ja’fary and Abdullah Bin Al-Hassan Bin Bishr Al-Khazaz and others, and it is well known with them’’.[18]
13- ج، الإحتجاج غط، الغيبة للشيخ الطوسي رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ رَفَعَهُ عَنِ الزُّهْرِيِّ قَالَ طَلَبْتُ هَذَا الْأَمْرَ طَلَباً شَاقّاً حَتَّى ذَهَبَ لِي فِيهِ مَالٌ صَالِحٌ فَوَقَعْتُ إِلَى الْعَمْرِيِّ وَ خَدَمْتُهُ وَ لَزِمْتُهُ وَ سَأَلْتُهُ بَعْدَ ذَلِكَ عَنْ صَاحِبِ الزَّمَانِ فَقَالَ لِي لَيْسَ إِلَى ذَلِكَ وُصُولٌ فَخَضَعْتُ
(The books) ‘Al-Ihtijaj’, (and) ‘Al Ghayba’ of the Sheikh Al Tusi – It is reported by Muhammad Bin Yaqoub, raising it from Al Zuhry who said,
‘I south this matter with a hard search until a lot of money of mine went regarding it. I went to Al-Amry and served him and adhered with him and asked him about Master-ajfj of the Time after that. He said to me, ‘There is no arrival to that’. I yielded.
فَقَالَ لِي بَكِّرْ بِالْغَدَاةِ فَوَافَيْتُ وَ اسْتَقْبَلَنِي وَ مَعَهُ شَابٌّ مِنْ أَحْسَنِ النَّاسِ وَجْهاً وَ أَطْيَبِهِمْ رَائِحَةً بِهَيْئَةِ التُّجَّارِ وَ فِي كُمِّهِ شَيْءٌ كَهَيْئَةِ التُّجَّارِ
He said to me, ‘Come early morning for the breakfast. I arrived and he welcomed me, and there was a youth with him from the most handsome face of the people and their most pleasant of aromas, in the form of traders, and in his-ajfj sleeve was something like a marking of the traders.
فَلَمَّا نَظَرْتُ إِلَيْهِ دَنَوْتُ مِنَ الْعَمْرِيِّ فَأَوْمَأَ إِلَيَّ فَعَدَلْتُ إِلَيْهِ وَ سَأَلْتُهُ فَأَجَابَنِي عَنْ كُلِّ مَا أَرَدْتُ ثُمَّ مَرَّ لِيَدْخُلَ الدَّارَ وَ كَانَتْ مِنَ الدُّورِ الَّتِي لَا نَكْتَرِثُ لَهَا فَقَالَ الْعَمْرِيُّ إِذْ أَرَدْتَ أَنْ تَسْأَلَ سَلْ فَإِنَّكَ لَا تَرَاهُ بَعْدَ ذَا
When I looked at him, I went near Al-Amry. He-ajfj gestured to me, so I turned towards him-ajfj and asked him-ajfj. He-ajfj answered me about all what I wanted. Then he-ajfj went to enter the room, and it was from the rooms we (normally) pay any attention to it. Al-Amry said, ‘Al-Amry said, ‘When you want to ask, ask, for you will not see him-ajfj afterward this’.
فَذَهَبْتُ لِأَسْأَلَ فَلَمْ يَسْمَعْ وَ دَخَلَ الدَّارَ وَ مَا كَلَّمَنِي بِأَكْثَرَ مِنْ أَنْ قَالَ مَلْعُونٌ مَلْعُونٌ مَنْ أَخَّرَ الْعِشَاءَ إِلَى أَنْ تَشْتَبِكَ النُّجُومُ مَلْعُونٌ مَلْعُونٌ مَنْ أَخَّرَ الْغَدَاةَ إِلَى أَنْ تَنْقَضِيَ النُّجُومُ وَ دَخَلَ الدَّارَ.
I went to ask, but he-ajfj did not listen and entered the room, and did not speak to me more than saying: ‘Accursed! Accursed is the one who delays the ‘Isha’ until the stars cluster. Accursed! Accursed is the one who delays the early morning until the stars disappear!’ And he-ajfj entered the room’’.[19]
لفظ« العشاء» مصحف و الصحيح« المغرب» و ذلك لان وقته المسنون يبتدئ من سقوط الحمرة الى سقوط الشفق المساوق لاشتباك النجوم فمن أخر صلاة المغرب عن اشتباك النجوم خالف السنة كما أن وقت صلاة الصبح المسنون يبتدئ من الغلس الى ظهور الشفق المساوق لانقضاء النجوم فمن أخرها الى انقضاء النجوم قد خالف السنة.
Note: The word ‘Al-Isha’ is distorted (wrong), and the correct is ‘Al-Maghrib’, and that is because its timing is legislated as beginning from the fall of the redness to the fall of the twilight, leading to the clustering of the stars. So, the one who delays the ‘Maghrib’ Salat from the clustering of the stars would be opposing the Sunnah, just as the timing of the morning Salat is legislated as beginning from the dusk to the appearance of twilight leading to the disappearance of the stars. So, the one who delays it to the disappearance of the stars would have opposed the Sunnah.
14- غط، الغيبة للشيخ الطوسي أَحْمَدُ بْنُ عَلِيٍّ الرَّازِيُّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عُبَيْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ جَابَانَ الدِّهْقَانِ عَنْ أَبِي سُلَيْمَانَ دَاوُدَ بْنِ غَسَّانَ الْبَحْرَانِيِّ قَالَ قَرَأْتُ عَلَى أَبِي سَهْلٍ إِسْمَاعِيلَ بْنِ عَلِيٍّ النَّوْبَخْتِيِّ قَالَ مَوْلِدُ محمد بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ الرِّضَا بْنِ مُوسَى بْنِ جَعْفَرٍ الصَّادِقِ بْنِ مُحَمَّدٍ الْبَاقِرِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ وُلِدَ ع بِسَامَرَّاءَ سَنَةَ سِتٍّ وَ خَمْسِينَ وَ مِائَتَيْنِ
(The book) ‘Al-Ghayba’ of the Sheikh Al Tusi – Ahmad Bin Ali Al Razy, from Muhammad Bin Ali, from Ubeydullah Bin Muhammad Bin Jaban Al Dihqan, from Abu Suleyman Daqood Bin Gassan Al Bahrany who said,
‘I read out to Abu Sahl Ismail Bin Ali Al-Nowbakhty. He said, ‘The birth of MHMD-asws Bin Al-Hassan-asws Bin Ali-asws Bin Muhammad-asws Bin Ali-asws Al-Reza-asws Bin Musa-asws Bin Ja’far-asws Bin Sadiq-asws Bin Muhammad Al-Baqir-asws Bin Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws, may the Salawaat of Allah-azwj be upon them-asws all, he-ajfj was blessed at Samarrah in the year two hundred and fifty-six.
وَ أُمُّهُ صَقِيلُ وَ يُكَنَّى أَبَا الْقَاسِمِ بِهَذِهِ الْكُنْيَةِ أَوْصَى النَّبِيُّ ص أَنَّهُ قَالَ اسْمُهُ كَاسْمِي وَ كُنْيَتُهُ كُنْيَتِي لَقَبُهُ الْمَهْدِيُّ وَ هُوَ الْحُجَّةُ وَ هُوَ الْمُنْتَظَرُ وَ هُوَ صَاحِبُ الزَّمَانِ ع.
And his-ajfj mother-as is Sayqal-as, and his-ajfj teknonym is ‘Abu Al-Qasim’, as bequeathed by the Prophet-saww. He-saww had said: ‘His-ajfj name is like my-saww name, and his-ajfj teknonum is like my-saww teknonym’. And he-ajfj is the Divine authority, and he-ajfj is the awaited one, and he-ajfj is Master-ajfj of the Time’’.[20]
قَالَ إِسْمَاعِيلُ بْنُ عَلِيٍ دَخَلْتُ عَلَى أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ ع فِي الْمَرْضَةِ الَّتِي مَاتَ فِيهَا وَ أَنَا عِنْدَهُ إِذْ قَالَ لِخَادِمِهِ عَقِيدٍ وَ كَانَ الْخَادِمُ أَسْوَدَ نُوبِيّاً قَدْ خَدَمَ مِنْ قَبْلِهِ عَلِيَّ بْنَ مُحَمَّدٍ وَ هُوَ رَبَّى الْحَسَنَ ع فَقَالَ لَهُ يَا عَقِيدُ أَغْلِ لِي مَاءً بِمُصْطُكَى فَأَغْلَى لَهُ
Ismail Bin Ali said, ‘I entered to see Abu Muhammad Al-Hassan-asws Bin Ali-asws during the illness in which he-asws passed away, and I was with him-ajfj when he-asws said to his-asws servant, and the servant was black, a Nubian who had served Ali-asws Bin Muhammad-asws before him-asws, and he had brought up Al-Hassan-asws, he-asws said to him: ‘O Aqeyd! Boil some water with Mastic for me!’ He boiled for him.
ثُمَّ جَاءَتْ بِهِ صَقِيلُ الْجَارِيَةُ أُمُّ الْخَلَفِ ع فَلَمَّا صَارَ الْقَدَحُ فِي يَدَيْهِ وَ هَمَّ بِشُرْبِهِ فَجَعَلَتْ يَدُهُ تَرْتَعِدُ حَتَّى ضَرَبَ الْقَدَحَ ثَنَايَا الْحَسَنِ فَتَرَكَهُ مِنْ يَدِهِ وَ قَالَ لِعَقِيدٍ ادْخُلِ الْبَيْتَ فَإِنَّكَ تَرَى صَبِيّاً سَاجِداً فَأْتِنِي بِهِ
Then Saqeel-as the maid, mother-as of the replacement (Imam-ajfj) came with it. When the cup came to be in his-asws hand and he-ajfj thought of drinking it, his-asws hand went on to shake until the cup hit the teeth of Al-Hassan-asws. So, he let it go from his-asws hand and said to Aqeed: ‘Enter the room and you will see a child performing Sajdah. Come to me-asws with him‑ajfj!’
قَالَ أَبُو سَهْلٍ قَالَ عَقِيدٌ فَدَخَلْتُ أَتَحَرَّى فَإِذَا أَنَا بِصَبِيٍّ سَاجِدٍ رَافِعٌ سَبَّابَتَهُ نَحْوَ السَّمَاءِ فَسَلَّمْتُ عَلَيْهِ فَأَوْجَزَ فِي صَلَاتِهِ فَقُلْتُ إِنَّ سَيِّدِي يَأْمُرُكَ بِالْخُرُوجِ إِلَيْهِ إِذْ جَاءَتْ أُمُّهُ صَقِيلُ فَأَخَذَتْ بِيَدِهِ وَ أَخْرَجَتْهُ إِلَى أَبِيهِ الْحَسَنِ ع
Abu Sahl said, ‘Aqeed said, ‘I entered to investigate, and there I was with the child performing Sajdah. His-ajfj fingers were towards the sky. I greeted unto him-ajfj. He-ajfj summed up his-ajfj Salat. I said, ‘My Master-asws instructs you-ajfj with going out to him-asws’. Then his-ajfj mother-as Sayqal came, held his-ajfj hand and took him-ajfj to his-ajfj father-asws Al-Hassan-asws’.
قَالَ أَبُو سَهْلٍ فَلَمَّا مَثُلَ الصَّبِيُّ بَيْنَ يَدَيْهِ سَلَّمَ وَ إِذَا هُوَ دُرِّيُّ اللَّوْنِ وَ فِي شَعْرِ رَأْسِهِ قَطَطٌ مُفَلَّجُ الْأَسْنَانِ فَلَمَّا رَآهُ الْحَسَنُ بَكَى وَ قَالَ يَا سَيِّدَ أَهْلِ بَيْتِهِ اسْقِنِي الْمَاءَ فَ إِنِّي ذاهِبٌ إِلى رَبِّي
Abu Sahl said, ‘When the child stood in front of him-asws, he-ajfj greeted, and there he-ajfj was of sparkling colour, and in the hair of his-ajfj head were cat-like hair, separate of teeth. When Al-Hassan-asws saw him-ajfj, he-asws wept and said: ‘O chief of his-ajfj family! Quench me the water, for I-asws am going to my-asws Lord-azwj!’
وَ أَخَذَ الصَّبِيُّ الْقَدَحَ الْمَغْلِيَّ بِالْمُصْطُكَى بِيَدِهِ ثُمَّ حَرَّكَ شَفَتَيْهِ ثُمَّ سَقَاهُ فَلَمَّا شَرِبَهُ قَالَ هَيِّئُونِي لِلصَّلَاةِ فَطُرِحَ فِي حَجْرِهِ مِنْدِيلٌ فَوَضَّأَهُ الصَّبِيُّ وَاحِدَةً وَاحِدَةً وَ مَسَحَ عَلَى رَأْسِهِ وَ قَدَمَيْهِ
And the child took the cup of water boiled with the Mastic, then moved his-ajfj lips, then quenched him-asws. He-asws said: ‘Prepare me-asws for the Salat!’ He-asws dropped a towel in his-asws lap and bequeathed to the child, one by one, and wiped upon his-ajfj head and his-ajfj feet.
فَقَالَ لَهُ أَبُو مُحَمَّدٍ ع أَبْشِرْ يَا بُنَيَّ فَأَنْتَ صَاحِبُ الزَّمَانِ وَ أَنْتَ الْمَهْدِيُّ وَ أَنْتَ حُجَّةُ اللَّهِ عَلَى أَرْضِهِ وَ أَنْتُ وَلَدِي وَ وَصِيِّي وَ أَنَا وَلَدْتُكَ وَ أَنْتَ محمد بْنُ الْحَسَنِ بْنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ
Abu Muhammad-asws! Receive glad tidings, O my-asws son-ajfj, for you-ajfj are Master-ajfj of the Time, and you-ajfj are the Mahdi-ajfj, and you-ajfj are the Divine Authority of Allah-azwj upon His-azwj earth, and you-ajfj are my-asws son-ajfj and my-asws successor-ajfj, and I-asws gave you-ajfj birth, and you-ajfj are MHMD-asws Bin Al-Hassan-asws Bin Ali-asws Bin Muhammad-asws Bin Ali-asws Bin Musa-asws Bin Ja’far-asws Bin Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws.
وَلَدَكَ رَسُولُ اللَّهِ وَ أَنْتَ خَاتِمُ الْأَئِمَّةِ الطَّاهِرِينَ وَ بَشَّرَ بِكَ رَسُولُ اللَّهِ وَ سَمَّاكَ وَ كَنَّاكَ بِذَلِكَ عَهِدَ إِلَيَّ أَبِي عَنْ آبَائِكَ الطَّاهِرِينَ صَلَّى اللَّهُ عَلَى أَهْلِ الْبَيْتِ رَبُّنَا إِنَّهُ حَمِيدٌ مَجِيدٌ
Rasool-Allah-azwj begot you-ajfj, and you-ajfj are last of the pure Imams-asws, and Rasool-Allah-saww had given glad tidings with you-ajfj and named you-ajfj and teknonymed you-ajfj. That was pacted to me-asws by my-asws father-asws, from your-ajfj pure forefathers-asws. May Allah-azwj Send Salawaat upon People-asws of the Household of our-asws Lord-azwj, He-azwj is the Praised, the Glorious!’
وَ مَاتَ الْحَسَنُ بْنُ عَلِيٍّ مِنْ وَقْتِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ.
And Al-Hassan-asws Bin Ali-asws passed away in his-asws time. May the Salawaat of Allah-azwj be upon them-asws all!’’[21]
14- غط، الغيبة للشيخ الطوسي عَنْهُ عَنْ أَبِي الْحُسَيْنِ مُحَمَّدِ بْنِ جَعْفَرٍ الْأَسَدِيِّ قَالَ حَدَّثَنِي الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَامِرٍ الْأَشْعَرِيُّ الْقُمِّيُّ قَالَ حَدَّثَنِي يَعْقُوبُ بْنُ يُوسُفَ الضَّرَّابُ الْغَسَّانِيُّ فِي مُنْصَرَفِهِ مِنْ أَصْفَهَانَ قَالَ حَجَجْتُ فِي سَنَةِ إِحْدَى وَ ثَمَانِينَ وَ مِائَتَيْنِ وَ كُنْتُ مَعَ قَوْمٍ مُخَالِفِينَ مِنْ أَهْلِ بَلَدِنَا فَلَمَّا قَدِمْنَا مَكَّةَ تَقَدَّمَ بَعْضُهُمْ فَاكْتَرَى لَنَا دَاراً فِي زُقَاقٍ بَيْنَ سُوقِ اللَّيْلِ وَ هِيَ دَارُ خَدِيجَةَ ع تُسَمَّى دَارَ الرِّضَا ع وَ فِيهَا عَجُوزٌ سَمْرَاءُ فَسَأَلْتُهَا لَمَّا وَقَفْتُ عَلَى أَنَّهَا دَارُ الرِّضَا ع مَا تَكُونِينَ مِنْ أَصْحَابِ هَذِهِ الدَّارِ وَ لِمَ سُمِّيَتْ دَارَ الرِّضَا ع
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – From him, from Abu Al-Husayn Muhammad Bin Ja’far Al Asady who said, ‘It is narrated to me by Al-Husayn Bin Muhammad Bin Aamir Al Ashary Al Qummi who said, ‘It is narrated to me by Yaqoub Bin Yusuf Al Zarrab Al Gassab during his leaving from Asfahan who said,
‘I went to Hajj in the year two hundred and eighty-one, and I was with a group of adversaries from the people of our city. When we arrived at Makkah, one of them rented a house for us in an alleyway between the night markets, and it is a house of (Syeda) Khadeeja-as, named as ‘House of Al-Reza-asws’, and in it was an old, tanned woman. I asked her when I realised there it was a house of Al-Reza-asws, ‘What happened to the companions of this house and why has it been named as ‘House of Al-Reza-asws’?’
فَقَالَتْ أَنَا مِنْ مَوَالِيهِمْ وَ هَذِهِ دَارُ الرِّضَا عَلِيِّ بْنِ مُوسَى ع أَسْكَنَنِيهَا الْحَسَنُ بْنُ عَلِيٍّ ع فَإِنِّي كُنْتُ مِنْ خَدَمِهِ فَلَمَّا سَمِعْتُ ذَلِكَ مِنْهَا آنَسْتُ بِهَا وَ أَسْرَرْتُ الْأَمْرَ عَنْ رُفَقَائِيَ الْمُخَالِفِينَ فَكُنْتُ إِذَا انْصَرَفْتُ مِنَ الطَّوَافِ بِاللَّيْلِ أَنَامُ مَعَهُمْ فِي رِوَاقٍ فِي الدَّارِ وَ نُغْلِقُ الْبَابَ وَ نُلْقِي
She said, ‘I am from their-asws friends and this is a house of Al-Reza Ali-asws Bin Musa-asws. Al-Hassan-asws Bin Ali-asws had settled in it, and I was from his-asws servants’. When I heard that, I was comforted by it and I kept the matter secret from my friends, the adversaries. Whenever I used to leave from having performed Tawaaf at night, I would sleep with them in a corridor in the house, and we would lock the door and we would lie down.
خَلْفَ الْبَابِ حَجَراً كَبِيراً كُنَّا نُدِيرُ خَلْفَ الْبَابِ فَرَأَيْتُ غَيْرَ لَيْلَةٍ ضَوْءَ السِّرَاجِ فِي الرِّوَاقِ الَّذِي كُنَّا فِيهِ شَبِيهاً بِضَوْءِ الْمَشْعَلِ وَ رَأَيْتُ الْبَابَ قَدِ انْفَتَحَ وَ لَا أَرَى أَحَداً فَتَحَهُ مِنْ أَهْلِ الدَّارِ وَ رَأَيْتُ رَجُلًا رَبْعَةً أَسْمَرَ إِلَى الصُّفْرَةِ مَا هُوَ قَلِيلَ اللَّحْمِ فِي وَجْهِهِ سَجَّادَةٌ عَلَيْهِ قَمِيصَانِ وَ إِزَارٌ رَقِيقٌ قَدْ تَقَنَّعَ بِهِ وَ فِي رِجْلِهِ نَعْلٌ طَاقٌ
There was large chamber behind the door. We were sleeping behind the door. On another night, I saw the illumination of a lamp in the corridor which we were in, resembling with the illumination of the torch, and I saw the door to have opened and I could not see anyone from the people of the house opening it, and I saw a man, brown to the yellow (pale), one who is of little flesh, there being a prostration mark in his-ajfj face. Upon him-ajfj were two shirts and a thin trouser he-ajfj had covered with it, and in his-ajfj legs were arched slippers.
فَصَعِدَ إِلَى الْغُرْفَةِ فِي الدَّارِ حَيْثُ كَانَتِ الْعَجُوزُ تَسْكُنُ وَ كَانَتْ تَقُولُ لَنَا إِنَّ فِي الْغُرْفَةِ ابْنَتَهُ لَا تَدَعُ أَحَداً يَصْعَدُ إِلَيْهَا فَكُنْتُ أَرَى الضَّوْءَ الَّذِي رَأَيْتُهُ يُضِيءُ فِي الرِّوَاقِ عَلَى الدَّرَجَةِ عِنْدَ صُعُودِ الرَّجُلِ إِلَى الْغُرْفَةِ الَّتِي يَصْعَدُهَا
He-ajfj ascended to the room in the house where was the old woman was dwelling, and she had said to us, ‘In the room was his-ajfj daughter, not letting anyone to climb to her’. I saw the light which I had seen illuminating in the corridor, upon a stepped during the ascent of the man to the room which he-ajfj had ascended to.
ثُمَّ أَرَاهُ فِي الْغُرْفَةِ مِنْ غَيْرِ أَنْ أَرَى السِّرَاجَ بِعَيْنِهِ وَ كَانَ الَّذِي مَعِي يَرَوْنَ مِثْلَ مَا أَرَى فَتَوَهَّمُوا أَنَّ هَذَا الرَّجُلَ يَخْتَلِفُ إِلَى ابْنَةِ الْعَجُوزِ وَ أَنْ يَكُونَ قَدْ تَمَتَّعَ بِهَا فَقَالُوا هَؤُلَاءِ الْعَلَوِيَّةُ يَرَوْنَ الْمُتْعَةَ وَ هَذَا حَرَامٌ لَا يَحِلُّ فِيمَا زَعَمُوا وَ كُنَّا نَرَاهُ يَدْخُلُ وَ يَخْرُجُ
Then I saw him-ajfj from without my seeing the very lamp, and the ones who were with me were seeing similar to what I was seeing. They imagined that this man was coming and going to his-ajfj daughter, the old woman, and that he was enjoying with her. They said, ‘These Alawites are viewing the Mut’ah (temporary marriage), and this is Prohibited, not Permissible regarding what they are claiming, and saw him-ajfj enter and exit’.
وَ نَجِيءُ إِلَى الْبَابِ وَ إِذَا الْحَجَرُ عَلَى حَالِهِ الَّتِي تَرَكْنَاهُ وَ كُنَّا نُغْلِقُ هَذَا الْبَابَ خَوْفاً عَلَى مَتَاعِنَا وَ كُنَّا لَا نَرَى أَحَداً يَفْتَحُهُ وَ لَا يُغْلِقُهُ وَ الرَّجُلُ يَدْخُلُ وَ يَخْرُجُ وَ الْحَجَرُ خَلْفَ الْبَابِ إِلَى وَقْتٍ نُنَحِّيهِ إِذَا خَرَجْنَا
And we came to the door and there was the room upon its state which we had left it in, and we had locked this door out of fear upon our belongings, and we had not seen anyone opening it nor closing it, and the man entered and exited, and the room was behind the door up to the time we pushed it when we had gone out.
فَلَمَّا رَأَيْتُ هَذِهِ الْأَسْبَابَ ضَرَبَ عَلَى قَلْبِي وَ وَقَعَتْ فِي قَلْبِي فِتْنَةٌ فَتَلَطَّفْتُ الْعَجُوزَ وَ أَحْبَبْتُ أَنْ أَقِفَ عَلَى خَبَرِ الرَّجُلِ فَقُلْتُ لَهَا يَا فُلَانَةُ إِنِّي أُحِبُّ أَنْ أَسْأَلَكِ وَ أُفَاوِضَكِ مِنْ غَيْرِ حُضُورِ مَنْ مَعِي فَلَا أَقْدِرُ عَلَيْهِ فَأَنَا أُحِبُّ إِذَا رَأَيْتِنِي فِي الدَّارِ وَحْدِي أَنْ تَنْزِلِي إِلَيَّ لِأَسْأَلَكِ عَنْ أَمْرٍ
When I saw these causes, it hit upon my hears and Fitna occurred in my heart. I was friendly to the old woman and loved to pause upon the news of the man. I said to her, ‘O so and so! I loved to ask you and talk to you from without the presence of the ones with me, but I was not able upon it, so I would love it then, whenever you see me in the house alone, you should descend to me for me to ask you about a matter’.
فَقَالَتْ لِي مُسْرِعَةً وَ أَنَا أُرِيدُ أَنْ أُسِرَّ إِلَيْكَ شَيْئاً فَلَمْ يَتَهَيَّأْ لِي ذَلِكَ مِنْ أَجْلِ مَنْ مَعَكَ فَقُلْتُ مَا أَرَدْتِ أَنْ تَقُولِي
She said to me quickly, ‘And I wanted to divulge a secret of something to you, but that was not appropriate for me for the reason of the ones with you’. I said, ‘What did you want to say to me?’
فَقَالَتْ يَقُولُ لَكَ وَ لَمْ تُذَكِّرْ أَحَداً لَا تُحَاشِنْ أَصْحَابَكَ وَ شُرَكَاءَكَ وَ لَا تُلَاحِهِمْ فَإِنَّهُمْ أَعْدَاؤُكَ وَ دَارِهِمْ فَقُلْتُ لَهَا مَنْ يَقُولُ فَقَالَتْ أَنَا أَقُولُ
She said, ‘He-ajfj is saying to you, and do not mention it to anyone: ‘Do not insult your companion and your associated, and do not contend them, for they are your enemies and be friendly with them’. I said to her, ‘Who is saying so?’ She said, ‘I am saying so’.
فَلَمْ أَجْسُرْ لِمَا دَخَلَ قَلْبِي مِنَ الْهَيْبَةِ أَنْ أُرَاجِعَهَا فَقُلْتُ أَيَّ أَصْحَابِي تَعْنِينَ وَ ظَنَنْتُ أَنَّهَا تَعْنِي رُفَقَائِيَ الَّذِينَ كَانُوا حُجَّاجاً مَعِي قَالَتْ شُرَكَاءَكَ الَّذِينَ فِي بَلَدِكَ وَ فِي الدَّارِ مَعَكَ
I did not have the courage due to what awe had entered my heart, that I should respond to her. I said, ‘Which of my companions do you mean?’ – and I thought that she meant my friends, the ones who were pilgrims with me. She said, ‘You associates are the ones in your city and in the house with you’.
وَ كَانَ جَرَى بَيْنِي وَ بَيْنَ الَّذِينَ مَعِي فِي الدَّارِ عَنَتٌ فِي الدِّينِ فَسَعَوْا بِي حَتَّى هَرَبْتُ وَ اسْتَتَرْتُ بِذَلِكَ السَّبَبِ فَوَقَفْتُ عَلَى أَنَّهَا عَنَتْ أُولَئِكَ فَقُلْتُ لَهَا مَا تَكُونِينَ أَنْتِ مِنَ الرِّضَا
And adversities had occurred between me and the ones with me regarding the religion. So, they were bad to me until I fled and hid myself due to that reason. So, I paused upon that she meant those. I said to her, ‘How satisfied are you?’
فَقَالَتْ كُنْتُ خَادِمَةً لِلْحَسَنِ بْنِ عَلِيٍّ ع فَلَمَّا اسْتَيْقَنْتُ ذَلِكَ قُلْتُ لَأَسْأَلُهَا عَنِ الْغَائِبِ فَقُلْتُ بِاللَّهِ عَلَيْكِ رَأَيْتِهِ بِعَيْنِكِ فَقَالَتْ يَا أَخِي لَمْ أَرَهُ بِعَيْنِي فَإِنِّي خَرَجْتُ وَ أُخْتِي حُبْلَى وَ بَشَّرَنِيَ الْحَسَنُ بْنُ عَلِيٍّ ع بِأَنِّي سَوْفَ أَرَاهُ فِي آخِرِ عُمُرِي
She said, ‘I was a servant of Al-Hassan-asws Bin Ali-asws’. When I had ascertained that, I said, ‘I shall ask her about the hidden one’. I said, ‘With Allah-azwj upon you, have you seen him-ajfj with your eyes?’ She said, ‘O my brother! I did not see him-ajfj with my eyes. I went out and my sister was pregnant, and Al-Hassan-asws Bin Ali-asws gave me the good news that I would soon be seeing him-ajfj at the end of my age.
وَ قَالَ لِي تَكُونِينَ لَهُ كَمَا كُنْتِ لِي وَ أَنَا الْيَوْمَ مُنْذُ كَذَا بِمِصْرَ وَ إِنَّمَا قُدِّمْتُ الْآنَ بِكِتَابَةٍ وَ نَفَقَةٍ وُجِّهَ بِهَا إِلَيَّ عَلَى يَدِ رَجُلٍ مِنْ أَهْلِ خُرَاسَانَ لَا يُفْصِحُ بِالْعَرَبِيَّةِ وَ هِيَ ثَلَاثُونَ دِينَاراً وَ أَمَرَنِي أَنْ أَحُجَّ سَنَتِي هَذِهِ
And he-asws said to me: ‘Be for him-ajfj just as you have been for me-asws’, and today I am in Egypt since such and such time, and rather, I have arrived now with his-ajfj letter and expense monies having been seen to me upon the hands of a man from the people of Khurasan who was not eloquent with Arabic, and these are thirty Dinars, and he-ajfj instructed me that I should perform Hajj in this year of mine.
فَخَرَجْتُ رَغْبَةً مِنِّي فِي أَنْ أَرَاهُ فَوَقَعَ فِي قَلْبِي أَنَّ الرَّجُلَ الَّذِي كُنْتُ أَرَاهُ هُوَ هُوَ فَأَخَذْتُ عَشَرَةَ دَرَاهِمَ صِحَاحاً فِيهَا سِتَّةٌ رَضَوِيَّةٌ مِنْ ضَرْبِ الرِّضَا ع قَدْ كُنْتُ خَبَأْتُهَا لِأُلْقِيَهَا فِي مَقَامِ إِبْرَاهِيمَ ع وَ كُنْتُ نَذَرْتُ وَ نَوَيْتُ ذَلِكَ فَدَفَعْتُهَا إِلَيْهَا وَ قُلْتُ فِي نَفْسِي أَدْفَعُهَا إِلَى قَوْمٍ مِنْ وُلْدِ فَاطِمَةَ ع أَفْضَلُ مِمَّا أُلْقِيهَا فِي الْمَقَامِ وَ أَعْظَمُ ثَوَاباً
I came out with a desire from me that I would see him-ajfj. It occurred in my heart that the man I had seen, he is him-ajfj, so I took ten correct Dirhams. There were six Razawite among these from the striking (with the name) of Al-Reza-asws. I have been hiding these so I could cast these in Maqam Ibrahim-as, and I had vowed and intended that to hand these to her and I said withing myself, ‘I shall hand these to a group from the sons of (Syeda) Fatima-asws, the most superior of the ones I meet in the place and of greatest reward’.
فَقُلْتُ لَهَا ادْفَعِي هَذِهِ الدَّرَاهِمَ إِلَى مَنْ يَسْتَحِقُّهَا مِنْ وُلْدِ فَاطِمَةَ ع وَ كَانَ فِي نِيَّتِي أَنَّ الَّذِي رَأَيْتُهُ هُوَ الرَّجُلُ وَ إِنَّمَا تَدْفَعُهَا إِلَيْهِ فَأَخَذَتِ الدَّرَاهِمَ وَ صَعِدَتْ وَ بَقِيَتْ سَاعَةً ثُمَّ نَزَلَتْ فَقَالَتْ يَقُولُ لَكَ لَيْسَ لَنَا فِيهَا حَقٌّ اجْعَلْهَا فِي الْمَوْضِعِ الَّذِي نَوَيْتَ وَ لَكِنْ هَذِهِ الرَّضَوِيَّةُ خُذْ مِنَّا بَدَلَهَا وَ أَلْقِهَا فِي الْمَوْضِعِ الَّذِي نَوَيْتَ فَفَعَلْتُ وَ قُلْتُ فِي نَفْسِي الَّذِي أُمِرْتُ بِهِ عَنِ الرَّجُلِ
I said to her, ‘Hand these Dirhams to the one who deserves these, from the sons of (Syeda) Fatima-asws’ – and it was in my intention that which I had seen, he is the man, and rather I would hand these to him-ajfj. I took the Dirhams and ascended and remained for a while. Then she descended. She said, ‘He-ajfj is saying to you: ‘There isn’t any right for us regarding these. Make these to be in the place you had intended. But these are Razawite (so) take from us their replacement and cast these in the place which you had intended’. I did so and said within myself which I had been instructed with about the man’.
ثُمَّ كَانَ مَعِي نُسْخَةُ تَوْقِيعٍ خَرَجَ إِلَى الْقَاسِمِ بْنِ الْعَلَاءِ بِأَذْرَبِيجَانَ فَقُلْتُ لَهَا تَعْرِضِينَ هَذِهِ النُّسْخَةَ عَلَى إِنْسَانٍ قَدْ رَأَى تَوْقِيعَاتِ الْغَائِبِ فَقَالَتْ نَاوِلْنِي فَإِنِّي أَعْرِفُهُ فَأَرَيْتُهَا النُّسْخَةَ وَ ظَنَنْتُ أَنَّ الْمَرْأَةَ تُحْسِنُ أَنْ تَقْرَأَ
Then there was with me a copy of the letter which had emerged to Al-Qasim Bin Al-Ala’a at Azebayjan. I said to her, ‘Can you display this copy to any person who has seen letter of the hidden one?’ She said, ‘Give it to me, for I would recognise it’. I showed her the copy and I thought that the woman was good that reading.
فَقَالَ لَا يُمْكِنُنِي أَنْ أَقْرَأَهُ فِي هَذَا الْمَكَانِ فَصَعِدَتِ الْغُرْفَةَ ثُمَّ أَنْزَلَتْهُ فَقَالَتْ صَحِيحٌ وَ فِي التَّوْقِيعِ أُبَشِّرُكُمْ بِبُشْرَى مَا بَشَّرْتُهُ بِهِ [إِيَّاهُ] وَ غَيْرَهُ
He said, ‘It was not possible to read it in this place, so I ascended to the room then I shall descend’. She said, ‘Alright! And in the letter, he-ajfj has given you good news of what he-ajfj had given to him and others’.
ثُمَّ قَالَتْ يَقُولُ لَكَ إِذَا صَلَّيْتَ عَلَى نَبِيِّكَ كَيْفَ تُصَلِّي فَقُلْتُ أَقُولُ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ بَارِكْ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَأَفْضَلِ مَا صَلَّيْتَ وَ بَارَكْتَ وَ تَرَحَّمْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ
Then she said, ‘He-ajfj says to you: ‘When you send Salawaat upon your Prophet-saww, how do you send Salawaat?’ I said, ‘I say, ‘O Allah-azwj! Send Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-saww and Bless upon Muhammad-saww and Progeny-asws of Muhammad-asws, as superior to what You-azwj Sent and Blessed and Mercied upon Ibrahim-as and progeny of Ibrahim-as, You-azwj are Praised, Glorious!’’
فَقَالَتْ لَا إِذَا صَلَّيْتَ عَلَيْهِمْ فَصَلِّ عَلَيْهِمْ كُلِّهِمْ وَ سَمِّهِمْ فَقُلْتُ نَعَمْ
She said, ‘No! Whenever you send Salawaat upon them-asws, so send Salawaat upon them-asws, all of them-asws, and name them-asws’. I said, ‘Yes’.
فَلَمَّا كَانَتْ مِنَ الْغَدِ نَزَلَتْ وَ مَعَهَا دَفْتَرٌ صَغِيرٌ فَقَالَتْ يَقُولُ لَكَ إِذَا صَلَّيْتَ عَلَى النَّبِيِّ فَصَلِّ عَلَيْهِ وَ عَلَى أَوْصِيَائِهِ عَلَى هَذِهِ النُّسْخَةِ
When it was the next morning, she came down and there was a small notebook with her. She said, ‘He-ajfj is saying to you: ‘Whenever you send Salawaat upon the Prophet-saww, then send Salawaat upon him-saww and upon his-saww successors-asws’, based upon this copy’.
فَأَخَذْتُهَا وَ كُنْتُ أَعْمَلُ بِهَا وَ رَأَيْتُ عِدَّةَ لَيَالٍ قَدْ نَزَلَ مِنَ الْغُرْفَةِ وَ ضَوْءُ السِّرَاجِ قَائِمٌ وَ كُنْتُ أَفْتَحُ الْبَابَ وَ أَخْرُجُ عَلَى أَثَرِ الضَّوْءِ وَ أَنَا أَرَاهُ أَعْنَى الضَّوْءَ وَ لَا أَرَى أَحَداً حَتَّى يَدْخُلُ الْمَسْجِدَ وَ أَرَى جَمَاعَةً مِنَ الرِّجَالِ مِنْ بُلْدَانٍ شَتَّى يَأْتُونَ بَابَ هَذِهِ الدَّارِ فَبَعْضُهُمْ يَدْفَعُونَ إِلَى الْعَجُوزِ رِقَاعاً مَعَهُمْ وَ رَأَيْتُ الْعَجُوزَ قَدْ دَفَعَتْ إِلَيْهِمْ كَذَلِكَ الرِّقَاعَ فَيُكَلِّمُونَهَا وَ تُكَلِّمُهُمْ وَ لَا أَفْهَمُ عَيْنَهُمْ
I took it and I used to work with it, and I saw for a number of nights, he-ajfj had descended from the room and the illumination of the lamp was standing, and I would open the door and go out upon the tracks of the illumination, and I saw it, I mean the illumination, and did not see anyone until he-ajfj entered the Masjid, and I saw a group of men from the various cities coming to the door of this door. Some of them were handing over notes which were with them to the old woman, and I saw the old woman handing over the notes to them like that. They spoke to her, and she spoke to them, and I did not understand their meanings.
وَ رَأَيْتُ مِنْهُمْ فِي مُنْصَرَفِنَا جَمَاعَةً فِي طَرِيقِي إِلَى أَنْ قَدِمْتُ بَغْدَادَ نُسْخَةُ الدَّفْتَرِ الَّذِي خَرَجَ
And I saw a group of them during our leaving in my road until I arrived at Baghdad, a copy of the notebook which had emerged: –
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ سَيِّدِ الْمُرْسَلِينَ وَ خَاتَمِ النَّبِيِّينَ وَ حُجَّةِ رَبِّ الْعَالَمِينَ الْمُنْتَجَبِ فِي الْمِيثَاقِ الْمُصْطَفَى فِي الظِّلَالِ الْمُطَهَّرِ مِنْ كُلِّ آفَةٍ الْبَرِيءِ مِنْ كُلِّ عَيْبٍ الْمُؤَمَّلِ لِلنَّجَاةِ الْمُرْتَجَى لِلشَّفَاعَةِ الْمُفَوَّضِ إِلَيْهِ دِينُ اللَّهِ
‘In the Name of Allah-azwj the Beneficent, the Merciful. O Allah-azwj! Send Salawaat upon Muhammad-saww, chief of the Messengers-as and last of the Prophets-as and Divine Authority of Lord-azwj of the worlds, the one Selected during the Covenant, the Chosen one in the shadows, the one Purified from every illness, the one disavowed from every fault, the one hoped for the salvation, the one wished for the intercession, the one to whom the religion of Allah-azwj is Delegated to.
اللَّهُمَّ شَرِّفْ بُنْيَانَهُ وَ عَظِّمْ بُرْهَانَهُ وَ أفلح [أَفْلِجْ] حُجَّتَهُ وَ ارْفَعْ دَرَجَتَهُ وَ أَضِئْ نُورَهُ وَ بَيِّضْ وَجْهَهُ وَ أَعْطِهِ الْفَضْلَ وَ الْفَضِيلَةَ وَ الدَّرَجَةَ وَ الْوَسِيلَةَ الرَّفِيعَةَ وَ ابْعَثْهُ مَقَاماً مَحْمُوداً يَغْبِطُهُ بِهِ الْأَوَّلُونَ وَ الْآخِرُونَ
O Allah-azwj! Ennoble his-saww foundations, and magnify his-saww proof, and Grant success to his-saww argument, and Raise his-saww rank, and Illuminate his-saww light, and brighten his-saww face, and Grant him-saww the merit and the rank and the lofty means, and Resurrect him-saww if the praiseworthy position (Maqam Mahmoud) so the former ones and the latter ones would envy.
وَ صَلِّ عَلَى أَمِيرِ الْمُؤْمِنِينَ وَ وَارِثِ الْمُرْسَلِينَ وَ قَائِدِ الْغُرِّ الْمُحَجَّلِينَ وَ سَيِّدِ الْوَصِيِّينَ وَ حُجَّةِ رَبِّ الْعَالَمِينَ
And Send Salawaat upon Amir Al-Momineen-asws, and inheritor of the Messengers-as, and guide of the resplendent, and chief of the successors-asws, and Divine Authority of Lord-azwj of the worlds.
وَ صَلِّ عَلَى الْحَسَنِ بْنِ عَلِيٍّ إِمَامِ الْمُؤْمِنِينَ وَ وَارِثِ الْمُرْسَلِينَ وَ حُجَّةِ رَبِّ الْعَالَمِينَ
And Send Salawaat upon Al-Hassan-asws Bin Ali-asws, Imam-asws of the Momineen, and inheritor of the Messengers-as, and Divine Authority of Lord-azwj of the worlds.
وَ صَلِّ عَلَى الْحُسَيْنِ بْنِ عَلِيٍّ إِمَامِ الْمُؤْمِنِينَ وَ وَارِثِ الْمُرْسَلِينَ وَ حُجَّةِ رَبِّ الْعَالَمِينَ
And Send Salawaat upon Al-Husayn-asws Bin Ali-asws, Imam-asws of the Momineen, and inheritor of the Messengers-as and Divine Authority of Lord-azwj of the worlds.
وَ صَلِّ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ إِمَامِ الْمُؤْمِنِينَ وَ وَارِثِ الْمُرْسَلِينَ وَ حُجَّةِ رَبِّ الْعَالَمِينَ
And Send Salawaat upon Ali-asws Bin Al-Husayn-asws, Imam-asws of the Momineen and inheritor of the Messengers-as, and Divine Authority of Lord-azwj of the worlds.
وَ صَلِّ عَلَى مُحَمَّدِ بْنِ عَلِيٍّ إِمَامِ الْمُؤْمِنِينَ وَ وَارِثِ الْمُرْسَلِينَ وَ حُجَّةِ رَبِّ الْعَالَمِينَ
And Send Salawaat upon Muhammad-asws Bin Ali-asws, Imam-asws of the Momineen and inheritor of the Messengers-as and Divine Authority of Lord-azwj of the worlds.
وَ صَلِّ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ إِمَامِ الْمُؤْمِنِينَ وَ وَارِثِ الْمُرْسَلِينَ وَ حُجَّةِ رَبِّ الْعَالَمِينَ
And Send Salawaat upon Ja’far-asws Bin Muhammad-asws, Imam-asws of the Momineen, and inheritor of the Messengers-as, and Divine Authority of Lord-azwj of the worlds.
وَ صَلِّ عَلَى مُوسَى بْنِ جَعْفَرٍ إِمَامِ الْمُؤْمِنِينَ وَ وَارِثِ الْمُرْسَلِينَ وَ حُجَّةِ رَبِّ الْعَالَمِينَ
And Send Salawaat upon Musa-asws Bin Ja’far-asws, Imam-asws of the Momineen, and inheritor of the Messengers-as, and Divine Authority of Lord-azwj of the worlds.
وَ صَلِّ عَلَى عَلِيِّ بْنِ مُوسَى إِمَامِ الْمُؤْمِنِينَ وَ وَارِثِ الْمُرْسَلِينَ وَ حُجَّةِ رَبِّ الْعَالَمِينَ
And Send Salawaat upon Ali-asws Bin Musa-asws, Imam-asws of the Momineen, and inheritor of the Messengers-as, and Divine Authority of Lord-azwj of the worlds.
وَ صَلِّ عَلَى مُحَمَّدِ بْنِ عَلِيٍّ إِمَامِ الْمُؤْمِنِينَ وَ وَارِثِ الْمُرْسَلِينَ وَ حُجَّةِ رَبِّ الْعَالَمِينَ
And Send Salawaat upon Muhammad-asws Bin Ali-asws, Imam-asws of the Momineen, and inheritor of the Messengers-as, and Divine Authority of Lord-azwj of the worlds.
وَ صَلِّ عَلَى عَلِيِّ بْنِ مُحَمَّدٍ إِمَامِ الْمُؤْمِنِينَ وَ وَارِثِ الْمُرْسَلِينَ وَ حُجَّةِ رَبِّ الْعَالَمِينَ
And Send Salawaat upon Ali-asws Bin Muhammad-asws, Imam-asws of the Momineen, and inheritor of the Messengers-as, and Divine Authority of Lord-azwj of the worlds.
وَ صَلِّ عَلَى الْحَسَنِ بْنِ عَلِيٍّ إِمَامِ الْمُؤْمِنِينَ وَ وَارِثِ الْمُرْسَلِينَ وَ حُجَّةِ رَبِّ الْعَالَمِينَ
And Send Salawaat upon Al-Hassan-asws Bin Ali-asws, Imam-asws of the Momineen, and inheritor of the Messengers-as, and Divine Authority of Lord-azwj of the worlds.
وَ صَلِّ عَلَى الْخَلَفِ الصَّالِحِ الْهَادِي الْمَهْدِيِّ إِمَامِ الْمُؤْمِنِينَ وَ وَارِثِ الْمُرْسَلِينَ وَ حُجَّةِ رَبِّ الْعَالَمِينَ
And Send Salawaat upon the replacement (Imam-ajfj), the righteous, the guide, the Guided, Imam-asws of the Momineen, and inheritor of the Messengers-as, and Divine Authority of Lord‑azwj of the worlds.
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ الْأَئِمَّةِ الْهَادِينَ الْمَهْدِيِّينَ الْعُلَمَاءِ الصَّادِقِينَ الْأَبْرَارِ الْمُتَّقِينَ دَعَائِمِ دِينِكَ وَ أَرْكَانِ تَوْحِيدِكَ وَ تَرَاجِمَةِ وَحْيِكَ وَ حُجَجِكَ عَلَى خَلْقِكَ وَ خُلَفَائِكَ فِي أَرْضِكَ الَّذِينَ اخْتَرْتَهُمْ لِنَفْسِكَ وَ اصْطَفَيْتَهُمْ عَلَى عِبَادِكَ
O Allah-azwj! Send Salawaat upon Muhammad-saww and People of his-saww Household, the guiding Imams-asws, the Guided ones, the scholars, the truthful, the righteous, the pious, foundations of Your-azwj religion and elements of Your-azwj Oneness, and interpreters of Your‑azwj Revelation, and Divine Authorities upon Your-azwj creatures, and caliphs in Your-azwj earth, the ones You-azwj have Chosen them-asws to be upon Your-azwj servants.
وَ ارْتَضَيْتَهُمْ لِدِينِكَ وَ خَصَصْتَهُمْ بِمَعْرِفَتِكَ وَ جَلَّلْتَهُمْ بِكَرَامَتِكَ وَ غَشَّيْتَهُمْ بِرَحْمَتِكَ وَ رَبَّيْتَهُمْ بِنِعْمَتِكَ وَ غَذَّيْتَهُمْ بِحِكْمَتِكَ وَ أَلْبَسْتَهُمْ مِنْ نُورِكَ وَ رَفَعْتَهُمْ فِي مَلَكُوتِكَ وَ حَفَفْتَهُمْ بِمَلَائِكَتِكَ وَ شَرَّفْتَهُمْ بِنَبِيِّكَ
And You-azwj Selected them-asws for Your-azwj religion and Specialised them-asws with Your-azwj recognition, and Made them-asws majestic with Your-azwj Benevolence, and Overwhelmed them-asws with Your-azwj Mercy, and Nourished them-asws with Your-azwj bounties, and Provided them-asws with Your-azwj Wisdom, and Clothed them-asws from Your-azwj Noor, and Raised them‑asws in Your-azwj kingdom, and Surrounded them-asws with Your-azwj Angels, and Ennobled them-asws with Your-azwj Prophet-saww!
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ عَلَيْهِمْ صَلَاةً كَثِيرَةً دَائِمَةً طَيِّبَةً لَا يُحِيطُ بِهَا إِلَّا أَنْتَ وَ لَا يَسَعُهَا إِلَّا عِلْمُكَ وَ لَا يُحْصِيهَا أَحَدٌ غَيْرُكَ
O Allah-azwj Send Salawaat upon Muhammad-saww and upon them-asws, a lot of Salawaat, constant, goodly, no one can encompass with it except You-azwj, no has anyone heard of it except Your-azwj Knowledge, nor can anyone count them apart from You-azwj!
اللَّهُمَّ صَلِّ عَلَى وَلِيِّكَ الْمُحْيِي سُنَّتَكَ الْقَائِمِ بِأَمْرِكَ الدَّاعِي إِلَيْكَ الدَّلِيلِ عَلَيْكَ وَ حُجَّتِكَ عَلَى خَلْقِكَ وَ خَلِيفَتِكَ فِي أَرْضِكَ وَ شَاهِدِكَ عَلَى عِبَادِكَ
O Allah-azwj! Send Salawaat upon Your-azwj Guardian-asws, the reviver of Your-azwj Sunnah, the one to be standing (Al-Qaim) with Your-azwj Command, the caller to You-azwj, the pointed upon You-azwj, and Your-azwj Divine Authority upon Your-azwj creatures, and Your-azwj caliph in Your-azwj earth, and Your-azwj witness over Your-azwj servants!
اللَّهُمَّ أَعِزَّ نَصْرَهُ وَ مُدَّ فِي عُمُرِهِ وَ زَيِّنِ الْأَرْضَ بِطُولِ بَقَائِهِ
O Allah-azwj! Magnify his-ajfj help, and Extend his-ajfj lifespan, and Adorn the earth with Prolonging his-ajfj remaining!
اللَّهُمَّ اكْفِهِ بَغْيَ الْحَاسِدِينَ وَ أَعِذْهُ مِنْ شَرِّ الْكَائِدِينَ وَ ازْجُرْ عَنْهُ إِرَادَةَ الظَّالِمِينَ وَ خَلِّصْهُ مِنْ أَيْدِي الْجَبَّارِينَ
O Allah-azwj! Suffice him-ajfj for the offences of the envious and Shelter him-ajfj from the evil of the plotters and Repel away from him the intentions of the oppressors, and Rescue him-ajfj from the hands of the tyrants!
اللَّهُمَّ أَعْطِهِ فِي نَفْسِهِ وَ ذُرِّيَّتِهِ وَ شِيعَتِهِ وَ رَعِيَّتِهِ وَ خَاصَّتِهِ وَ عَامَّتِهِ وَ عَدُوِّهِ وَ جَمِيعِ أَهْلِ الدُّنْيَا مَا تُقِرُّ بِهِ عَيْنَهُ وَ تَسُرُّ بِهِ نَفْسَهُ وَ بَلِّغْهُ أَفْضَلَ أَمَلِهِ فِي الدُّنْيَا وَ الْآخِرَةِ إِنَّكَ عَلى كُلِّ شَيْءٍ قَدِيرٌ
O Allah-azwj! Give him-ajfj regarding himself-ajfj, and his-ajfj offspring, and his-ajfj Shias, and his-ajfj citizens, and his-ajfj special ones, and his-ajfj general ones, and his-ajfj enemies, and entirety of people of the world, what would delight his-ajfj eyes and cheer his-ajfj soul with and Make him‑ajfj reach the extent of his-asws superior wishes in the world and the Hereafter, You-azwj are Able upon all things!
اللَّهُمَّ جَدِّدْ بِهِ مَا مُحِيَ مِنْ دِينِكَ وَ أَحْيِ بِهِ مَا بُدِّلَ مِنْ كِتَابِكَ وَ أَظْهِرْ بِهِ مَا غُيِّرَ مِنْ حُكْمِكَ حَتَّى يَعُودَ دِينُكَ بِهِ وَ عَلَى يَدَيْهِ غَضّاً جَدِيداً خَالِصاً مُخْلَصاً لَا شَكَّ فِيهِ وَ لَا شُبْهَةَ مَعَهُ وَ لَا بَاطِلَ عِنْدَهُ وَ لَا بِدْعَةَ لَدَيْهِ
O Allah-azwj! Renew through him-ajfj what has been obliterated from Your-azwj religion and Revive by him-ajfj what would point upon Your-azwj Book, and Reveal by him-ajfj what has been changed from Your-azwj Rulings until Your-azwj religion is returned by him-ajfj, and upon his-ajfj hand is renewed freshness, sincerity, purity, there neither being any doubt in it nor any suspicions with him-ajfj, nor any falsehood in his-ajfj presences, nor any innovations from him‑ajfj!
اللَّهُمَّ نَوِّرْ بِنُورِهِ كُلَّ ظُلْمَةٍ وَ هُدَّ بِرُكْنِهِ كُلَّ بِدْعَةٍ وَ اهْدِمْ بِعِزَّتِهِ كُلَّ ضَلَالَةٍ وَ اقْصِمْ بِهِ كُلَّ جَبَّارٍ وَ أَخْمِدْ بِسَيْفِهِ كُلَّ نَارٍ وَ أَهْلِكْ بِعَدْلِهِ كُلَّ جَائِرٍ وَ أَجْرِ حُكْمَهُ عَلَى كُلِّ حُكْمٍ وَ أَذِلَّ بِسُلْطَانِهِ كُلَّ سُلْطَانٍ
O Allah-azwj! Irradiate every darkness with His-azwj Noor and Limit every innovation by his-ajfj efforts, and Destroy every misguidance by his-ajfj might, and Break every tyrant by him-ajfj, and Extinguish every fire by his-ajfj sword, and Destroy every unjust one by his-ajfj justice, and Cause his-ajfj ruling to flow over every ruling, and disgrace every ruling authority by his-ajfj authority!
اللَّهُمَّ أَذِلَّ كُلَّ مَنْ نَاوَاهُ وَ أَهْلِكْ كُلَّ مَنْ عَادَاهُ وَ امْكُرْ بِمَنْ كَادَهُ وَ اسْتَأْصِلْ بِمَنْ جَحَدَ حَقَّهُ وَ اسْتَهَانَ بِأَمْرِهِ وَ سَعَى فِي إِطْفَاءِ نُورِهِ وَ أَرَادَ إِخْمَادَ ذِكْرِهِ
O Allah-azwj! Humiliate everyone who intends (evil with) him-ajfj, and Destroy every one inimical to him-ajfj, and Plan with the ones who plot him-ajfj, and Exterminate the one who rejects his‑ajfj rights, and weakens his-ajfj matter, and extinguish his-ajfj Noor, and intends to freeze his-ajfj mention!
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ الْمُصْطَفَى وَ عَلِيٍّ الْمُرْتَضَى وَ فَاطِمَةَ الزَّهْرَاءِ [وَ] الْحَسَنِ الرِّضَا وَ الْحُسَيْنِ الْمُصْطَفَى وَ جَمِيعِ الْأَوْصِيَاءِ وَ مَصَابِيحِ الدُّجَى وَ أَعْلَامِ الْهُدَى وَ مَنَارِ التُّقَى وَ الْعُرْوَةِ الْوُثْقَى وَ الْحَبْلِ الْمَتِينِ وَ الصِّرَاطِ الْمُسْتَقِيمِ
O Allah-azwj! Send Salawaat upon Muhammad Al-Mustafa-saww, and Ali Al-Murtaza-asws, and (Syeda) Fatima Al-Zahra-asws, and Al-Hassan Al-Reza-asws, and Al-Husayn Al-Mustafa-asws, and entirety of the successors-asws and lamps for the darkness, and flags of guidance, and minarets of piety, and the firmest handhold, and the strong rope, and the straight path.
وَ صَلِّ عَلَى وَلِيِّكَ وَ وُلَاةِ عَهْدِهِ وَ الْأَئِمَّةِ مِنْ وُلْدِهِ وَ مُدَّ فِي أَعْمَارِهِمْ وَ زِدْ فِي آجَالِهِمْ وَ بَلِّغْهُمْ أَقْصَى آمَالِهِمْ دِيناً وَ دُنْيَا وَ آخِرَةً إِنَّكَ عَلى كُلِّ شَيْءٍ قَدِيرٌ.
And Send Salawaat upon Your-azwj Guardian-saww and his-saww heir apparent, and the Imams-asws from his-asws sons-asws, and Extend in their-asws lifespans, and Increase in their-asws terms, and Make them-asws reach the extent of their hopes of religion, and world, and Hereafter, You-azwj are Able upon all things!’’[22]
15- ما، الأمالي للشيخ الطوسي أَبُو مُحَمَّدٍ الْفَهَّامُ قَالَ حَدَّثَنِي أَبُو الطَّيِّبِ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ بُطَّةَ وَ كَانَ لَا يَدْخُلُ الْمَشْهَدَ وَ يَزُورُ مِنْ وَرَاءِ الشُّبَّاكِ فَقَالَ لِي جِئْتُ يَوْمَ عَاشُورَاءَ نِصْفَ نَهَارِ ظُهْرٍ وَ الشَّمْسُ تَغْلِي وَ الطَّرِيقُ خَالٍ مِنْ أَحَدٍ وَ أَنَا فَزِعٌ مِنَ الدُّعَّارِ وَ مِنْ أَهْلِ الْبَلَدِ الْجُفَاةِ إِلَى أَنْ بَلَغْتُ الْحَائِطَ الَّذِي أَمْضِي مِنْهُ إِلَى الْبُسْتَانِ
(The book) ‘Al Amaali’ of the Sheikh Al Tusi – Abu Muhammad Al Fahham who said,
‘It is narrated to me by Abu Al-Tayyib Ahmad Bin Muhammad Bin Buttah, and he would not enter the shrine and would perform visitation from behind the window. He said to me, ‘I came on the day of Ashura at midday, at noon, and the sun was boiling (hot) and the road was empty from every one, and I was panicking from the evil of the wicked ones, and from the harsh one from the people of the city, until I reached the wall which I had passed by from it to the orshard.
فَمَدَدْتُ عَيْنِي وَ إِذَا بِرَجُلٍ جَالِسٌ عَلَى الْبَابِ ظَهْرُهُ إِلَيَّ كَأَنَّهُ يَنْظُرُ فِي دَفْتَرٍ فَقَالَ لِي إِلَى أَيْنَ يَا بَا الطَّيِّبِ بِصَوْتٍ يُشْبِهُ صَوْتَ حُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي جَعْفَرٍ ابْنِ الرِّضَا
I extended my eyes and there was a man seated at the door. His-ajfj back was towards me, as if he-ajfj was looking into a notebook. He-ajfj said to me, ‘To where, O Abu Al-Tayyib?’ – in a voice resembling the voice of Husayn Bin Ali Bin Abu Ja’far Ibn Al-Reza-asws.
فَقُلْتُ هَذَا حُسَيْنٌ قَدْ جَاءَ يَزُورُ أَخَاهُ قُلْتُ يَا سَيِّدِي أَمْضِي أَزُورُ مِنَ الشُّبَّاكِ وَ أَجِيئُكَ فَأَقْضِي حَقَّكَ قَالَ وَ لِمَ لَا تَدْخُلُ يَا بَا الطَّيِّبِ فَقُلْتُ لَهُ الدَّارُ لَهَا مَالِكٌ لَا أَدْخُلُهَا مِنْ غَيْرِ إِذْنِهِ
I said, ‘This is Husayn who has come to visit his brother-asws’. I said, ‘O my Master-ajfj! Can I go to perform visitation from the window and (then) I shall come to you-ajfj and fulfil your-ajfj rights!’ He-ajfj said: ‘And why will you not enter, O Abu Al-Tayyib?’ I said to him-ajfj, ‘There is a door for it having an owner for it. I cannot enter without his-asws permission’.
فَقَالَ يَا بَا الطَّيِّبِ تَكُونُ مَوْلَانَا رِقّاً وَ تُوَالِينَا حَقّاً وَ نَمْنَعُكَ تَدْخُلُ الدَّارَ ادْخُلْ يَا بَا الطَّيِّبِ فَقُلْتُ أَمْضِي أُسَلِّمُ إِلَيْهِ وَ لَا أَقْبَلُ مِنْهُ
He-ajfj said: ‘O Abu Al-Tayyib! Our Master-asws is kind, and he-asws takes care of us, and (would) we be prevented from enter the house? Enter, O Abu Al-Tayyib!’ I said, ‘I shall go and greet to him-asws!’ – and I did not accept from him-ajfj.
فَجِئْتُ إِلَى الْبَابِ وَ لَيْسَ عَلَيْهِ أَحَدٌ فَتَعَسَّرَ بِي فَبَادَرْتُ إِلَى عِنْدِ الْبَصْرِيِّ خَادِمِ الْمَوْضِعِ فَفَتَحَ لِيَ الْبَابَ فَدَخَلْتُ
I came to the door and there wasn’t anyone at it. There was awkwardness with me. I rushed to the presence of Al-Basry, servant of the place. He opened the door for me. I entered’.
فَكُنَّا نَقُولُ أَ لَيْسَ كُنْتَ لَا تَدْخُلُ الدَّارَ فَقَالَ أَمَّا أَنَا فَقَدْ أَذِنُوا لِي وَ بَقِيتُمْ أَنْتُمْ.
We were saying, ‘Are you the one who would not enter the house?’ He said, ‘As for I, they-asws have permitted for me, while you all remain’’.[23]
16- ك، إكمال الدين عَلِيُّ بْنُ عَبْدِ اللَّهِ الْوَرَّاقُ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ قَالَ دَخَلْتُ عَلَى أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ ع وَ أَنَا أُرِيدُ أَنْ أَسْأَلَهُ عَنِ الْخَلَفِ بَعْدَهُ فَقَالَ لِي مُبْتَدِئاً يَا أَحْمَدَ بْنَ إِسْحَاقَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يُخْلِ الْأَرْضَ مُنْذُ خَلَقَ آدَمَ وَ لَا تَخْلُو إِلَى يَوْمِ الْقِيَامَةِ مِنْ حُجَّةِ اللَّهِ عَلَى خَلْقِهِ
(The book) ‘Ikmal Al Deen’ – Ali Bin Abdullah Al Warraq, from Sa’ad, from Ahmad Bin Is’haq who said,
‘I entered to see Abu Muhammad Al-Hassan Bin Ali-asws and I wanted to ask hihm-asws about the replacement (Imam-ajfj) after him-asws. He-asws said to me initiating: ‘O Ahmad Bin Is’haq! Allah-azwj Blessed and Exalted did not Leave the earth vacant since He-azwj Created Adam-as, nor will He-azwj be Leaving it vacant up to the Day of Qiyamah, from a Divine Authority of Allah-azwj upon His-azwj creatures.
بِهِ يَدْفَعُ الْبَلَاءَ عَنْ أَهْلِ الْأَرْضِ وَ بِهِ يُنَزِّلُ الْغَيْثَ وَ بِهِ يُخْرِجُ بَرَكَاتِ الْأَرْضِ
Due to him-ajfj, He-azwj Repels the calamities from people of the earth, and due to him-azwj the rains descend, and due to him-ajfj the Blessings of the earth emerge’.
قَالَ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ فَمَنِ الْإِمَامُ وَ الْخَلِيفَةُ بَعْدَكَ
He (the narrator) said, ‘I said, ‘O son-asws of Rasool-Allah-saww! So, who is the Imam-ajfj and the caliph after you-asws?’
فَنَهَضَ ع فَدَخَلَ الْبَيْتَ ثُمَّ خَرَجَ وَ عَلَى عَاتِقِهِ غُلَامٌ كَأَنَّ وَجْهَهُ الْقَمَرُ لَيْلَةَ الْبَدْرِ مِنْ أَبْنَاءِ ثَلَاثِ سِنِينَ فَقَالَ يَا أَحْمَدَ بْنَ إِسْحَاقَ لَوْ لَا كَرَامَتُكَ عَلَى اللَّهِ وَ عَلَى حُجَجِهِ مَا عَرَضْتُ عَلَيْكَ ابْنِي هَذَا إِنَّهُ سَمِيُّ رَسُولِ اللَّهِ ص وَ كَنِيُّهُ الَّذِي يَمْلَأُ الْأَرْضَ قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ جَوْراً وَ ظُلْماً
He-asws got up and entered the room. Then he-asws came out and there was a boy upon his-asws shoulder. It was as if his-ajfj face was the full moon on the night of the full moon, from boys who are three years old. He-asws said: ‘O Ahmad Bin Is’haq! Had it not been your prestige to Allah-azwj and to His-azwj Divine Authority, I-asws would not have displayed this son-ajfj of mine-asws to you. Rasool-Allah-saww had named him-ajfj and teknonymed him-ajfj. He-ajfj will fill the earth with fairness and justice, just as it would have been filled with tyranny and injustice.
يَا أَحْمَدَ بْنَ إِسْحَاقَ مَثَلُهُ فِي هَذِهِ الْأُمَّةِ مَثَلُ الْخَضِرِ ع وَ مَثَلُهُ كَمَثَلِ ذِي الْقَرْنَيْنِ وَ اللَّهِ لَيَغِيبَنَّ غَيْبَةً لَا يَنْجُو فِيهَا مِنَ التَّهْلُكَةِ إِلَّا مَنْ يُثْبِتُهُ اللَّهُ عَلَى الْقَوْلِ بِإِمَامَتِهِ وَ وَفَّقَهُ لِلدُّعَاءِ بِتَعْجِيلِ فَرَجِهِ
O Ahmad Bin Is’haq! His-ajfj example in this community is like an example of Al-Khizr-as, and his-ajfj example is like an example of Zulqarnayn-as. By Allah-azwj! He-ajfj will be disappearing in an occultation. During it, no one would be saved during it except the one whom Allah-azwj Affirms him upon the word of his-ajfj Imamate, and Pauses him for the supplication with hastening of his-ajfj relief’.
قَالَ أَحْمَدُ بْنُ إِسْحَاقَ فَقُلْتُ لَهُ يَا مَوْلَايَ هَلْ مِنْ عَلَامَةٍ يَطْمَئِنُّ إِلَيْهَا قَلْبِي
Ahmad Bin Is’haq said, ‘I said to him-asws, ‘O my Master-asws! Is there any sign my heart can be reassured to it?’
فَنَطَقَ الْغُلَامُ ع بِلِسَانٍ عَرَبِيٍّ فَصِيحٍ فَقَالَ أَنَا بَقِيَّةُ اللَّهِ فِي أَرْضِهِ وَ الْمُنْتَقِمُ مِنْ أَعْدَائِهِ فَلَا تَطْلُبْ أَثَراً بَعْدَ عَيْنٍ يَا أَحْمَدَ بْنَ إِسْحَاقَ
The boy spoke in an eloquent Arabic tongue: ‘He-ajfj said: ‘I-ajfj am the remainder of Allah-azwj in His-azwj earth, and the avenger from His-azwj enemies. So do not be seeking any tracks after witnessing, O Ahmad Bin Is’haq!’
قَالَ أَحْمَدُ بْنُ إِسْحَاقَ فَخَرَجْتُ مَسْرُوراً فَرِحاً فَلَمَّا كَانَ مِنَ الْغَدِ عُدْتُ إِلَيْهِ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ لَقَدْ عَظُمَ سُرُورِي بِمَا أَنْعَمْتَ عَلَيَّ فَمَا السُّنَّةُ الْجَارِيَةُ فِيهِ مِنَ الْخَضِرِ وَ ذِي الْقَرْنَيْنِ
Ahmad Bin Is’haq said, ‘I went out cheerful, happy. When it was the next morning, I returned to him-asws. I said to him-asws, ‘O son-asws of Rasool-Allah-saww! My cheerfulness has been magnified due to what has been favoured upon me. So, what is the Sunnah to be flowing in him-ajfj, from Al-Khizr-as and Zulqarnayn-as?’
فَقَالَ طُولُ الْغَيْبَةِ يَا أَحْمَدُ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ وَ إِنَّ غَيْبَتَهُ لَتَطُولُ
He-ajfj said: ‘Long occultation, O Ahmad!’ I said to him-asws, ‘O son-asws of Rasool-Allah-saww! And his-ajfj occultation would be long?’
قَالَ إِي وَ رَبِّي حَتَّى يَرْجِعَ عَنْ هَذَا الْأَمْرِ أَكْثَرُ الْقَائِلِينَ بِهِ فَلَا يَبْقَى إِلَّا مَنْ أَخَذَ اللَّهُ عَهْدَهُ بِوَلَايَتِنَا وَ كَتَبَ فِي قَلْبِهِ الْإِيمَانَ وَ أَيَّدَهُ بِرُوحٍ مِنْهُ
He-asws said: ‘Yes, by my-asws Lord-azwj, until there shall retract from this matter, most of the ones speaking (believing) with it, so there will not remain except the one whose pact Allah-azwj had Taken with our-asws Wilayah, and Wrote the Eman to be in his heart, and Aided him with a Spirit from Him-azwj!
يَا أَحْمَدَ بْنَ إِسْحَاقَ هَذَا أَمْرٌ مِنْ أَمْرِ اللَّهِ وَ سِرٌّ مِنْ سِرِّ اللَّهِ وَ غَيْبٌ مِنْ غَيْبِ اللَّهِ فَخُذْ ما آتَيْتُكَ وَ اكْتُمْهُ وَ كُنْ مِنَ الشَّاكِرِينَ تَكُنْ غَداً فِي عِلِّيِّينَ-
O Ahmad Bin Is’haq! This is a Command from the Commands of Allah-azwj, and a Secret from the Secrets of Allah-azwj, and an occultation from the occultations of Allah-azwj! So, take what I am giving you and conceal it and be from the grateful ones. Tomorrow you shall be in Illiyeen!’’
قَالَ الصَّدُوقُ رَحِمَهُ اللَّهُ لَمْ أَسْمَعْ هَذَا الْحَدِيثَ إِلَّا مِنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْوَرَّاقِ وَ وَجَدْتُهُ مُثْبَتاً بِخَطِّهِ فَسَأَلْتُهُ عَنْهُ فَرَوَاهُ لِي قِرَاءَةً عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ- عَنْ أَحْمَدَ بْنِ إِسْحَاقَ رَضِيَ اللَّهُ عَنْهُ كَمَا ذَكَرْتُهُ.
Al-Sadouq, may Allah-azwj have Mercy on him, said, ‘I have not heard this Hadeeth except from Ali Bin Abdullah Al-Warraq, and I found it at proven with his handwriting. I asked him about it. He reported it to me reciting from Sa’ad Bin Abdullah, from Ahmad Bin Is’haq, may Allah-azwj be Pleased with him, just as he had mentioned it’’.[24]
17- ك، إكمال الدين الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ آدَمَ بْنِ مُحَمَّدٍ الْبَلْخِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ هَارُونَ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ يَعْقُوبَ بْنِ منفوس [مَنْقُوشٍ] قَالَ دَخَلْتُ عَلَى أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ ع وَ هُوَ جَالِسٌ عَلَى دُكَّانٍ فِي الدَّارِ وَ عَنْ يَمِينِهِ بَيْتٌ عَلَيْهِ سِتْرٌ مُسْبَلٌ فَقُلْتُ لَهُ سَيِّدِي مَنْ صَاحِبُ هَذَا الْأَمْرِ
(The book) ‘Ikmal Al Deen’ – Al Muzaffar Al Alawy, from Ibn Al Ayyashi, from his father, from Adam Bin Muhammad Al Balkhy, from Ali Bin Al-Husayn Bin Haroun, from Ja’far Bin Muhammad Bin Abdullah Bin Al Qasim, from yaqoub Bin Manfous (Manqoush) who said,
‘I entered to see Abu Muhammad Al-Hassan-asws Bin Ali-asws, and he-asws was seated at a shop in the house, and on his-asws right was a room having a curtain having been cast down upon it. I said to him-asws, ‘O my Master-asws! Who is Master-ajfj of this command?’
فَقَالَ ارْفَعِ السِّتْرَ فَرَفَعْتُهُ فَخَرَجَ إِلَيْنَا غُلَامٌ خُمَاسِيٌّ لَهُ عَشْرٌ أَوْ ثَمَانٌ أَوْ نَحْوُ ذَلِكَ وَاضِحُ الْجَبِينِ أَبْيَضُ الْوَجْهِ دُرِّيُّ الْمُقْلَتَيْنِ شَثْنُ الْكَفَّيْنِ مَعْطُوفُ الرُّكْبَتَيْنِ فِي خَدِّهِ الْأَيْمَنِ خَالٌ وَ فِي رَأْسِهِ ذُؤَابَةٌ فَجَلَسَ عَلَى فَخِذِ أَبِي مُحَمَّدٍ ع فَقَالَ هَذَا صَاحِبُكُمْ
He said, ‘Raise the curtain!’ I raised it. A boy of five came out to us, having ten or eight for him-ajfj, or approximate to that, of clear forehead, bright face, two extremely shiny eyes, thick palms, curved knees. There was a mole in his-ajfj right cheek, and a tail (of hair) in his-ajfj head. He-asws sat upon a thigh of Abu Muhammad-asws. He-asws said: ‘This is your Master-ajfj!’
ثُمَّ وَثَبَ فَقَالَ لَهُ يَا بُنَيَّ ادْخُلْ إِلَى الْوَقْتِ الْمَعْلُومِ فَدَخَلَ الْبَيْتَ وَ أَنَا أَنْظُرُ إِلَيْهِ ثُمَّ قَالَ لِي يَا يَعْقُوبُ انْظُرْ مَنْ فِي الْبَيْتِ فَدَخَلْتُ فَمَا رَأَيْتُ أَحَداً.
Then he-ajfj leapt up. He-asws said to him-ajfj: ‘O my-asws son-ajfj! Enter, up to the known time!’ He-ajfj entered the room, and I was looking at him-ajfj. Then he-asws said to me: ‘O Yaqoub! Look at who is in the room’. I enter, but I could not see anyone’’.[25]
18- ك، إكمال الدين عَلِيُّ بْنُ الْحَسَنِ بْنِ الْفَرَجِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْكَرْخِيِّ قَالَ سَمِعْتُ أَبَا هَارُونَ رَجُلًا مِنْ أَصْحَابِنَا يَقُولُ رَأَيْتُ صَاحِبَ الزَّمَانِ ع وَ وَجْهُهُ يُضِيءُ كَأَنَّهُ الْقَمَرُ لَيْلَةَ الْبَدْرِ وَ رَأَيْتُ عَلَى سُرَّتِهِ شَعْراً يَجْرِي كَالْخَطِّ وَ كَشَفْتُ الثَّوْبَ عَنْهُ فَوَجَدْتُهُ مَخْتُوناً فَسَأَلْتُ أَبَا مُحَمَّدٍ ع عَنْ ذَلِكَ فَقَالَ هَكَذَا وُلِدَ وَ هَكَذَا وُلِدْنَا وَ لَكِنَّا سَنُمِرُّ الْمُوسَى لِإِصَابَةِ السُّنَّةِ.
(The book) ‘Ikmal Al Deen’ – Ali Bin Al-Hassan (Al-Husayn) Bin Al Faraj, from Muhammad Bin Al-Hassan Al Karkhy who said, ‘I heard Abu Haroun, a man from our companions, saying,
‘I saw Master-ajfj of the Time and his-ajfj face was illuminating as if it was the full moon on the night of the full moon, and I saw hair being upon his-asws navel flowing like the line, and I uncovered the cloth from him-ajfj and found him-ajfj to have been circumcised. I asked Abu Muhammad-asws about that. He-asws said: ‘That is how he-ajfj was blessed and that is how we-asws are born, but we-asws pass the razor in order to be correct of the Sunnah’’.[26]
19- ك، إكمال الدين مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ جَعْفَرٍ الْفَزَارِيِّ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ وَ مُحَمَّدِ بْنِ أَيُّوبَ بْنِ نُوحٍ وَ مُحَمَّدِ بْنِ عُثْمَانَ الْعَمْرِيِّ قَالُوا عَرَضَ عَلَيْنَا أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ عَلِيٍّ ع ابْنَهُ وَ نَحْنُ فِي مَنْزِلِهِ وَ كُنَّا أَرْبَعِينَ رَجُلًا فَقَالَ هَذَا إِمَامُكُمْ مِنْ بَعْدِي وَ خَلِيفَتِي عَلَيْكُمْ أَطِيعُوا وَ لَا تَتَفَرَّقُوا مِنْ بَعْدِي فَتَهْلِكُوا فِي أَدْيَانِكُمْ أَمَا إِنَّكُمْ لَا تَرَوْنَهُ بَعْدَ يَوْمِكُمْ هَذَا
(The book) ‘Ikmal Al Deen’ – Majaylawiya, from Muhammad Al Attar, from Ja’far Al Fazary, from Muawiya Bin Hukeym, and Muhammad Bin Ayoub Bin Nuh, and Muhammad Bin Usman Al-Amry. They said,
‘Abu Muhammad Al-Hassan-asws Bin Ali-asws displayed his-asws son-ajfj to us, and we were forty men in his-asws house. 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, for you will be destroyed in your religion. But you will not be seeing him after this day of yours!’
قَالُوا فَخَرَجْنَا مِنْ عِنْدِهِ فَمَا مَضَتْ إِلَّا أَيَّامٌ قَلَائِلُ حَتَّى مَضَى أَبُو مُحَمَّدٍ ع.
They said, ‘We went out from his-asws presence. There did not pass by except a few days until Abu Muhammad-asws passed away’’.[27]
بيان: قوله ع أما إنكم لا ترونه أي أكثركم أو عن قريب فإن الظاهر أن محمد بن عثمان كان يراه في أيام سفارته و هو الظاهر من الخبر الآتي مع أنه يحتمل أن يكون في أيام سفارته تصل إليه الكتب من وراء حجاب أو بوسائط و ما أخبر به في الخبر الآتي يكون إخبارا عن هذا المرة لكنهما بعيدان.
Explanation: His-asws words: ‘But, you will not be seeing him after this day of yours!’ – i.e. most of you, from very soon, for the apparent is that Muhammad Bin usman used to see him-ajfj during the days of his deputyship, and it is apparent from the following Hadeeth, along with that it is possible that during the days of his deputyship, the letters used to arrive to him from behind a veil, or through middlemen, and what I am informed with in the following Hadeeth, to be the Hadeeth regarding this time. But, both are far-fetched.
20- ك، إكمال الدين ابْنُ الْوَلِيدِ عَنِ الْحِمْيَرِيِّ قَالَ قُلْتُ لِمُحَمَّدِ بْنِ عُثْمَانَ الْعَمْرِيِّ رَضِيَ اللَّهُ عَنْهُ إِنِّي أَسْأَلُكَ سُؤَالَ إِبْرَاهِيمَ رَبَّهُ عَزَّ وَ جَلَّ حِينَ قَالَ رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتى قالَ أَ وَ لَمْ تُؤْمِنْ قالَ بَلى وَ لكِنْ لِيَطْمَئِنَّ قَلْبِي أَخْبِرْنِي عَنْ صَاحِبِ هَذَا الْأَمْرِ هَلْ رَأَيْتَهُ
(The book) ‘Ikmal Al Deen’ – Ibn Al Waleed, from Al Himeyri who said,
‘I said to Muhammad Bin Usman Al-Amry, may Allah-azwj be Pleased with him, ‘I ask you the question of Ibrahim-as to his-as Lord-azwj Mighty and Majestic where he-as said: ‘And when Ibrahim said: ‘Lord! Show me how You Revive the dead’. He said: “Or do you not believe?” He Said: Yes (I do), but to reassure my heart’. [2:260]. Inform me about Master-ajfj of this command! Have you seen him-ajfj?’
قَالَ نَعَمْ وَ لَهُ رَقَبَةٌ مِثْلُ ذِي وَ أَشَارَ بِيَدِهِ إِلَى عُنُقِهِ.
He said, ‘Yes, and for him-ajfj is a neck like this’ – and he indicated to his own neck’’.[28]
21- ك، إكمال الدين الدَّقَّاقُ وَ ابْنُ عِصَامٍ وَ الْوَرَّاقُ جَمِيعاً عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدٍ وَ الْحُسَيْنِ ابْنَيْ عَلِيِّ بْنِ إِبْرَاهِيمَ فِي سَنَةِ تِسْعٍ وَ سَبْعِينَ وَ مِائَتَيْنِ قَالا حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ عَبْدِ الرَّحْمَنِ الْعَبْدِيُّ مِنْ عَبْدِ قَيْسٍ عَنْ ضَوْءِ بْنِ عَلِيٍّ الْعِجْلِيِّ عَنْ رَجُلٍ مِنْ أَهْلِ فَارِسَ سَمَّاهُ قَالَ أَتَيْتُ سُرَّ مَنْ رَأَى فَلَزِمْتُ بَابَ أَبِي مُحَمَّدٍ ع فَدَعَانِي مِنْ غَيْرِ أَنْ أَسْتَأْذِنَ فَلَمَّا دَخَلْتُ وَ سَلَّمْتُ قَالَ لِي يَا أَبَا فُلَانٍ كَيْفَ حَالُكَ
(The book) ‘Ikmal Al Deen’ – Al Daqqaq, and Ibn Isam, and al Warraq, altogether from Al Kulayni, from Ali Bin Muhammad, from Muhammad and Al-Husayn, two sons of Ali Bin Ibrahim (meaning Ali Bin Ibrahim son of Musa Bin Ja’far-asws), during the year two hundred and seventy-nine. They said, ‘It is narrated to us by muhammad Bin Ali Bin Abdul Rahman Al Abdy, from Abd Qays, from Zaw Bin Ali Al Ijaly, from a man from the people of Persia, he named him, said,
‘I came to Surmanray and adhered with the door of Abu Muhammad-asws. He-asws called out to me from without my seeking permission (to enter). When I entered and greeted, he-asws said to me: ‘O son of so and so! How are you?’
ثُمَّ قَالَ لِي اقْعُدْ يَا فُلَانُ ثُمَّ سَأَلَنِي عَنْ رِجَالٍ وَ نِسَاءٍ مِنْ أَهْلِي ثُمَّ قَالَ لِي مَا الَّذِي أَقْدَمَكَ قُلْتُ رَغْبَةٌ فِي خِدْمَتِكَ
Then he-asws said to me: ‘Take a seat, O so and so!’ Then he-asws asked me about men and women from my family. Then he-asws said to me: ‘What is that which made you arrive?’ I said, ‘Desire in serving you-asws’.
قَالَ فَقَالَ لِي الْزَمِ الدَّارَ
He (the narrator) said, ‘He-asws said to me: ‘Adhere with the house!’
قَالَ فَكُنْتُ فِي الدَّارِ مَعَ الْخَدَمِ ثُمَّ صِرْتُ أَشْتَرِي لَهُمُ الْحَوَائِجَ مِنَ السُّوقِ وَ كُنْتُ أَدْخُلُ مِنْ غَيْرِ إِذْنٍ إِذَا كَانَ فِي دَارِ الرِّجَالِ فَدَخَلْتُ عَلَيْهِ يَوْماً فِي دَارِ الرِّجَالِ فَسَمِعْتُ حَرَكَةً فِي الْبَيْتِ فَنَادَانِي مَكَانَكَ لَا تَبْرَحْ
He (the narrator) said, ‘I was in the house with the servants, then I went to buy some needed items for them from the market, and I used to enter without permission whenever there were (other) men in the house. One day I entered to see him in the house of men. I heard movement in the room. He-asws called out to me: ‘Stay in your place, do not depart!’
فَلَمْ أَجْسُرْ أَدْخُلُ وَ لَا أَخْرُجُ فَخَرَجَتْ عَلَيَّ جَارِيَةٌ وَ مَعَهَا شَيْءٌ مُغَطًّى ثُمَّ نَادَانِي ادْخُلْ فَدَخَلْتُ وَ نَادَى الْجَارِيَةَ فَرَجَعَتْ فَقَالَ لَهَا اكْشِفِي عَمَّا مَعَكِ فَكَشَفَتْ عَنْ غُلَامٍ أَبْيَضَ حَسَنِ الْوَجْهِ وَ كَشَفَ عَنْ بَطْنِهِ فَإِذَا شَعَرَاتٌ مِنْ لَبَّتِهِ إِلَى سُرَّتِهِ أَخْضَرُ لَيْسَ بِأَسْوَدَ
I did not have the audacity to enter nor exit. A maid came out to me and there was something covered with her. Then he-asws called out to me: ‘Enter!’ I entered, and he-asws called out at the maid. She returned. He-asws said to her: ‘Uncover from what is with you!’ She uncovered from a fair boy, handsome of face, and he-asws uncovered from his-asws belly, and there were green hair from his-ajfj chest to the navel, not being with blackness.
فَقَالَ هَذَا صَاحِبُكُمْ ثُمَّ أَمَرَهَا فَحَمَلَتْهُ فَمَا رَأَيْتُهُ بَعْدَ ذَلِكَ حَتَّى مَضَى أَبُو مُحَمَّدٍ ص
He-asws said: ‘This is your Master-ajfj!’ Then he-asws ordered her. She carried him-ajfj. I did not see him-ajfj after that until Abu Muhammad-asws passed away’.
قَالَ ضَوْءُ بْنُ عَلِيٍّ فَقُلْتُ لِلْفَارِسِيِّ كَمْ كُنْتَ تُقَدِّرُ لَهُ مِنَ الْعُمُرِ قَالَ سَنَتَيْنِ قَالَ الْعَبْدِيُّ قُلْتُ لِضَوْءٍ كَمْ تُقَدِّرُ لَهُ فِي وَقْتِنَا الْآنَ قَالَ أَرْبَعَ عَشْرَةَ سَنَةً
Zou Bin Ali said, ‘I said to the Persian, ‘How much do you estimate would be his-ajfj age?’ He said, ‘Two years’. I said to Zou, ‘How much do you estimate would be for him-ajfj in this time of ours?’ He said, ‘Fourteen years’.
قَالَ أَبُو عَلِيٍّ وَ أَبُو عَبْدِ اللَّهِ وَ نَحْنُ نُقَدِّرُ لَهُ الْآنَ إِحْدَى وَ عِشْرِينَ سَنَةً.
Abu Ali-asws and Abu Abdullah said, ‘And we are estimating there being twenty-one years for him-ajfj’’.[29]
22- ك، إكمال الدين مُحَمَّدُ بْنُ عَلِيِّ بْنِ مُحَمَّدِ بْنِ حَاتِمٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْفَارِسِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بِلَالٍ عَنِ الْأَزْهَرِيِّ مَسْرُورِ بْنِ الْعَاصِ عَنْ مُسْلِمِ بْنِ الْفَضْلِ قَالَ أَتَيْتُ أَبَا سَعِيدٍ غَانِمَ بْنَ سَعِيدٍ الْهِنْدِيَّ بِالْكُوفَةِ فَجَلَسْتُ فَلَمَّا طَالَتْ مُجَالَسَتِي إِيَّاهُ سَأَلْتُهُ عَنْ حَالِهِ وَ قَدْ كَانَ وَقَعَ إِلَيَّ شَيْءٌ مِنْ خَبَرِهِ فَقَالَ كُنْتُ مِنْ بَلَدِ الْهِنْدِ بِمَدِينَةٍ يُقَالُ لَهَا قِشْمِيرُ الدَّاخِلَةُ وَ نَحْنُ أَرْبَعُونَ رَجُلًا.
(The book) ‘Ikmal Al Deen’ – Muhammad Bin Ali Bin Muhammad Bin Hatim, from Abdullah Bin Muhammad Bin Ja’far, from Muhammad Bin Ja’far Al Farsy, from Muhammad Bin Ismail Bin Bilal, from Al Azhary Masrour Bin Al Aas, from Muslim Bin Al Fazl who said,
‘I came to Abu Saeed Ghanim Bin Saeed Al-Hindy at Al-Kufa. I sat down. When my sitting to him was prolonged, I asked him about his state, and something from his news had fallen to me. He said, ‘I was inside of a city of India called Qishmeer (Kashmir), and we were forty men’’.[30]
وَ حَدَّثَنَا أَبِي عَنْ سَعْدٍ عَنْ عَلَّانٍ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ قَيْسٍ عَنْ غَانِمِ بْنِ سَعِيدٍ الْهِنْدِيِ قَالَ عَلَّانٌ وَ حَدَّثَنِي جَمَاعَةٌ عَنْ مُحَمَّدِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ غَانِمٍ قَالَ كُنْتُ أَكُونُ مَعَ مَلِكِ الْهِنْدِ فِي قِشْمِيرَ الدَّاخِلَةِ وَ نَحْنُ أَرْبَعُونَ رَجُلًا نَقْعُدُ حَوْلَ كُرْسِيِّ الْمَلِكِ قَدْ قَرَأْنَا التَّوْرَاةَ وَ الْإِنْجِيلَ وَ الزَّبُورَ وَ يَفْزَعُ إِلَيْنَا فِي الْعِلْمِ فَتَذَاكَرْنَا يَوْماً مُحَمَّداً ص وَ قُلْنَا نَجِدُهُ فِي كُتُبِنَا فَاتَّفَقْنَا عَلَى أَنْ أَخْرُجَ فِي طَلَبِهِ وَ أَبْحَثَ عَنْهُ
And it is narrated to us by my father, from Sa’ad, from Allan Al Kulayni, from Ali Bin Qays, from Ghanim Bin Saeed Al Hindi. Allan said, ‘And it is narrated to me by a group, from Muhammad Bin Muhammad Al Ash’ary, from Ghanim who said,
‘I used to be with a king of India in interior of Qishmeer (Kashmir) and we were forty men sitting around the chair of the king. He had read the Torah, and the Evangel, and the Psalms, and poured out the knowledge to us. One day we were discussing Muhammad-saww and we said, ‘We find him-saww (mentioned) in our Books’. We concurred upon that I should go out in his-saww search and investigate about him-saww.
فَخَرَجْتُ وَ مَعِي مَالٌ فَقَطَعَ عَلَيَّ التُّرْكُ وَ شَلَّحُونِي فَوَقَعْتُ إِلَى كَابُلَ وَ خَرَجْتُ مِنْ كَابُلَ إِلَى بَلْخٍ وَ الْأَمِيرُ بِهَا ابْنُ أَبِي شور [شَمُّونٍ] فَأَتَيْتُهُ وَ عَرَّفْتُهُ مَا خَرَجْتُ لَهُ فَجَمَعَ الْفُقَهَاءَ وَ الْعُلَمَاءَ لِمُنَاظَرَتِي
I went out and there was wealth with me. The Turks (bandits) cut off upon me and they robbed me. I went to Kabul and went out from Kabul to Balkh, and the emir at it was Ibn Abu Showr (in Al-Kafi it is Dawood Bin Al-Abbas Abu Aswad). I went to him and let him know what I had come out for. He gathered the jurists and the scholars in order to debate me.
فَسَأَلْتُهُمْ عَنْ مُحَمَّدٍ ص فَقَالُوا هُوَ نَبِيُّنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ وَ قَدْ مَاتَ فَقُلْتُ انْسُبُوهُ لِي فَنَسَبُوهُ إِلَى قُرَيْشٍ فَقُلْتُ لَيْسَ هَذَا بِشَيْءٍ وَ مَنْ كَانَ خَلِيفَتَهُ قَالُوا أَبُو بَكْرٍ
I asked them about Muhammad-saww. They said, ‘He-saww is our Prophet-saww, Muhammad-saww Bin Abdullah-as, and he-saww has died’. I said, ‘Lineage him-saww to me’. They attributed him-saww to Qureysh. I said, ‘This isn’t with anything (significant), and who was his-saww caliph?’ They said Abu Bakr’.
فَقُلْتُ إِنَّ الَّذِي نَجِدُهُ فِي كُتُبِنَا خَلِيفَتُهُ ابْنُ عَمِّهِ وَ زَوْجُ ابْنَتِهِ وَ أَبُو وُلْدِهِ
I said, ‘The one whom we are finding in our Books as being his-saww caliph, is a son-asws of his-saww uncle, and wife of his-saww daughter-asws, and father-asws of his-saww (grand) children’.
فَقَالُوا لِلْأَمِيرِ إِنَّ هَذَا قَدْ خَرَجَ مِنَ الشِّرْكِ إِلَى الْكُفْرِ فَمُرْ بِضَرْبِ عُنُقِهِ فَقُلْتُ لَهُمْ أَنَا مُتَمَسِّكٌ بِدِينٍ لَا أَدَعُهُ إِلَّا بِبَيَانٍ فَدَعَا الْأَمِيرُ الْحُسَيْنَ بْنَ إِشْكِيبَ وَ قَالَ لَهُ يَا حُسَيْنُ نَاظِرِ الرَّجُلَ فَقَالَ الْعُلَمَاءُ وَ الْفُقَهَاءُ حَوْلَكَ فَمُرْهُمْ بِمُنَاظَرَتِهِ فَقَالَ لَهُ نَاظِرْهُ كَمَا أَقُولُ لَكَ وَ اخْلُ بِهِ وَ الْطُفْ لَهُ
They said to the emir, ‘This one has come out from the Shirk to the Kufr, so order with striking off his neck!’ I said to them, ‘I am sticking to a religion. I will not leave it except by explanation’. So, the emir called for Al-Husayn Bin Ishkeyb and said to him, ‘O Husayn! Debate the man’. He said, ‘The scholars and the jurists are around you, so order them with debating him’. He said to him, ‘Debate him just as I am saying to you and isolate with him and be kind to him’.
فَقَالَ فَخَلَا بِيَ الْحُسَيْنُ فَسَأَلْتُهُ عَنْ مُحَمَّدٍ ص فَقَالَ هُوَ كَمَا قَالُوهُ لَكَ غَيْرَ أَنَّ خَلِيفَتَهُ ابْنُ عَمِّهِ عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَ هُوَ زَوْجُ ابْنَتِهِ فَاطِمَةَ وَ أَبُو وُلْدِهِ الْحَسَنِ وَ الْحُسَيْنِ
He (the narrator) said, ‘Al-Husayn isolated with me. I asked him about Muhammad-saww. He said, ‘He-saww is just as they have said to you, apart from that his-saww caliph was the son-asws of his-saww uncle, Ali-asws Bin Abu Talib-asws, and he-asws was the husband of his-saww daughter-asws Fatima-asws, and father-asws of his-saww (grand) children Al-Hassan-asws and Al-Husayn-asws’.
فَقُلْتُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ صِرْتُ إِلَى الْأَمِيرِ فَأَسْلَمْتُ فَمَضَى بِي إِلَى الْحُسَيْنِ فَفَقَّهَنِي فَقُلْتُ لَهُ إِنَّا نَجِدُ فِي كُتُبِنَا أَنَّهُ لَا يَمْضِي خَلِيفَةٌ إِلَّا عَنْ خَلِيفَةٍ فَمَنْ كَانَ خَلِيفَةَ عَلِيٍّ قَالَ الْحَسَنُ ثُمَّ الْحُسَيْنُ ثُمَّ سَمَّى الْأَئِمَّةَ حَتَّى بَلَغَ إِلَى الْحَسَنِ
I said, ‘I testify that there is no god ex except Allah-azwj and that Muhammad-saww is Rasool-Allah-saww!’ – and I came to the emir and became a Muslim. We went with me to Al-Husayn, to teach me understanding. I said to him, ‘We find in our Books that a caliph would not be dying except from a caliph (replacement), so who was the caliph of Ali-asws?’ He said, ‘Al-Hassan-asws, then Al-Husayn-asws’ – then he named the Imams-asws until he reached to Al-Hassan (Al Askari-asws).
ثُمَّ قَالَ لِي تَحْتَاجُ أَنْ تَطْلُبَ خَلِيفَةَ الْحَسَنِ وَ تَسْأَلَ عَنْهُ فَخَرَجْتُ فِي الطَّلَبِ
Then he said to me, ‘Are you needy to seek the caliph (replacement) of Al-Hassan-asws) and ask about him-ajfj?’ I went out in the search.
قَالَ مُحَمَّدُ بْنُ مُحَمَّدٍ وَ وَافَى مَعَنَا بَغْدَادَ فَذَكَرَ لَنَا أَنَّهُ كَانَ مَعَهُ رَفِيقٌ قَدْ صَحِبَهُ عَلَى هَذَا الْأَمْرِ فَكَرِهَ بَعْضَ أَخْلَاقِهِ فَفَارَقَهُ
Muhammad Bin Muhammad said, ‘And he arrived at Baghdad with us. He mentioned to us that there was a friend with him who had accompanied him upon this matter. He had disliked some of his manners, so he separated from him.
قَالَ فَبَيْنَا أَنَا يَوْماً وَ قَدْ مَشَيْتُ فِي الصَّرَاةِ- وَ أَنَا مُفَكِّرٌ فِيمَا خَرَجْتُ لَهُ إِذْ أَتَانِي آتٍ فَقَالَ لِي أَجِبْ مَوْلَاكَ فَلَمْ يَزَلْ يَخْتَرِقُ بِيَ الْمُحَالَ حَتَّى أَدْخَلَنِي دَاراً وَ بُسْتَاناً وَ إِذَا بِمَوْلَايَ ع جَالِسٌ
He said, ‘One day while I had walked by the (river) Al-Sarat (in Al-Kafi it is river Al-Abbasiya), and I was thinking regarding what I had come out for, when a comer came to me. He said to me, ‘Answer your Master-ajfj!’ He did not cease to going to places with me until he entered me into a house and an orchard, and there was my Master-ajfj, seated.
فَلَمَّا نَظَرَ إِلَيَّ كَلَّمَنِي بِالْهِنْدِيَّةِ وَ سَلَّمَ عَلَيَّ وَ أَخْبَرَنِي بِاسْمِي وَ سَأَلَنِي عَنِ الْأَرْبَعِينَ رَجُلًا بِأَسْمَائِهِمْ عَنِ اسْمِ رَجُلٍ رَجُلٍ ثُمَّ قَالَ لِي تُرِيدُ الْحَجَّ مَعَ أَهْلِ قُمَّ فِي هَذِهِ السَّنَةِ فَلَا تَحُجَّ فِي هَذِهِ السَّنَةِ وَ انْصَرِفْ إِلَى خُرَاسَانَ وَ حُجَّ مِنْ قَابِلٍ قَالَ وَ رَمَى إِلَيَّ بِصُرَّةٍ وَ قَالَ اجْعَلْ هَذِهِ فِي نَفَقَتِكَ وَ لَا تَدْخُلْ فِي بَغْدَادَ دَارَ أَحَدٍ وَ لَا تُخْبِرْ بِشَيْءٍ مِمَّا رَأَيْتَ
When he-ajfj looked at me, he-ajfj spoke to me in Hindi, and greeted unto me, and informed me with my name, and asked me about the forty men with (mentioning) their names, naming man by man. Then he-ajfj said to me, ‘You are intending to perform Hajj with the people of Qum during this year. Do not perform Hajj during this year, and leave to go to Khurasan, and perform Hajj the following year’, and he-ajfj threw a pouch towards me and said: ‘Make this to be regarding your expense monies, and do not enter in Baghdad into the house of anyone, nor inform with anything from what you have seen’.
قَالَ مُحَمَّدٌ فَانْصَرَفْتُ مِنَ الْعَقَبَةِ وَ لَمْ يُقْضَ لَنَا الْحَجُّ وَ خَرَجَ غَانِمٌ إِلَى خُرَاسَانَ وَ انْصَرَفَ مِنْ قَابِلٍ حَاجّاً فَبَعَثَ إِلَيْهِ بِأَلْطَافٍ وَ لَمْ يَدْخُلْ قُمَّ وَ حَجَّ وَ انْصَرَفَ إِلَى خُرَاسَانَ فَمَاتَ رَحِمَهُ اللَّهُ.
Muhammad said, ‘I left from Al-Aqaba and he did not fulfil the Hajj for us, and Ghanim went out to Khurasan, and I left to go for Hajj the following year. I sent to him with the kindness and did not enter Qum, and he performed Hajj and left to go to Khurasan. He died. May Allah-azwj have Mercy on him’’.[31]
قَالَ مُحَمَّدُ بْنُ شَاذَانَ عَنِ الْكَابُلِيِ وَ قَدْ كُنْتُ رَأَيْتُهُ عِنْدَ أَبِي سَعِيدٍ فَذَكَرَ أَنَّهُ خَرَجَ مِنْ كَابُلَ مُرْتَاداً وَ طَالِباً وَ أَنَّهُ وَجَدَ صِحَّةَ هَذَا الدِّينِ فِي الْإِنْجِيلِ وَ بِهِ اهْتَدَى.
Muhammad Bin Shazan said, from Al Kabuly,
‘And I had seen him in the presence of Abu Saeed. He mentioned that he had gone out from Kabul as an apostate and searching, and he has seen the correctness of this religion in the Evangel and was guided by it’’.[32]
فَحَدَّثَنِي مُحَمَّدُ بْنُ شَاذَانَ بِنَيْسَابُورَ قَالَ بَلَغَنِي أَنَّهُ قَدْ وَصَلَ فَتَرَصَّدْتُ لَهُ حَتَّى لَقِيتُهُ فَسَأَلْتُهُ عَنْ خَبَرِهِ فَذَكَرَ أَنَّهُ لَمْ يَزَلْ فِي الطَّلَبِ وَ أَنَّهُ أَقَامَ بِالْمَدِينَةِ فَكَانَ لَا يَذْكُرُهُ لِأَحَدٍ إِلَّا زَجَرَهُ فَلَقِيَ شَيْخاً مِنْ بَنِي هَاشِمٍ وَ هُوَ يَحْيَى بْنُ مُحَمَّدٍ الْعُرَيْضِيُّ فَقَالَ لَهُ إِنَّ الَّذِي تَطْلُبُهُ بِصِرْيَاءَ
It is narrated to me by Muhammad Bin Shazan as Neshapur. He said,
‘It reached me that he had arrived, so I waited for him until I met him. I asked him about his news. He mentioned that he did not cease to be in the search, and he had stayed at Al-Medina. He had not mentioned to anyone except he had rebuked him. He met a Sheikh from the clan of Hashim-saww, and he is Yahya Bin Muhammad Al-Ureyzi. He said to him, ‘The one you are seeking is at Siriya’.
قَالَ فَقَصَدْتُ صِرْيَاءَ وَ جِئْتُ إِلَى دِهْلِيزٍ مَرْشُوشٍ وَ طَرَحْتُ نَفْسِي عَلَى الدُّكَّانِ فَخَرَجَ إِلَيَّ غُلَامٌ أَسْوَدُ فَزَجَرَنِي وَ انْتَهَرَنِي وَ قَالَ قُمْ مِنْ هَذَا الْمَكَانِ وَ انْصَرِفْ فَقُلْتُ لَا أَفْعَلُ فَدَخَلَ الدَّارَ ثُمَّ خَرَجَ إِلَيَّ وَ قَالَ ادْخُلْ
He (the narrator) said, ‘I aimed to Siriya and went to the vestibule of Marshoush and dropped myself at the shop. A black slave came out to me and rebuked me and reproached me, and said, ‘Arise from this place, and leave!’ I said, ‘I will not do so’. He entered the house, then came out to me and said, ‘Enter!’
فَدَخَلْتُ فَإِذَا مَوْلَايَ ع قَاعِدٌ وَسَطَ الدَّارَ فَلَمَّا نَظَرَ إِلَيَّ سَمَّانِي بِاسْمٍ لَمْ يَعْرِفْهُ أَحَدٌ إِلَّا أَهْلِي بِكَابُلَ وَ أَخْبَرَنِي بِأَشْيَاءَ فَقُلْتُ لَهُ إِنَّ نَفَقَتِي ذَهَبَتْ فَمُرْ لِي بِنَفَقَةٍ
I entered, and there was my Master-ajfj, seated in the middle of the room. When he-ajfj looked at me, he-ajfj named me by a name no one knew of except my family at Kabul, and he-ajfj informed me with thing. I said to him-ajfj, ‘My expenditure money is gone!’ He-ajfj ordered with expense monies for me.
فَقَالَ لِي أَمَا إِنَّهَا سَتَذْهَبُ بِكَذِبِكَ وَ أَعْطَانِي نَفَقَةً فَضَاعَ مِنِّي مَا كَانَ مَعِي وَ سَلِمَ مَا أَعْطَانِي ثُمَّ انْصَرَفْتُ السَّنَةَ الثَّانِيَةَ فَلَمْ أَجِدْ فِي الدَّارِ أَحَداً.
He-ajfj said to me: ‘But, it has gone away due to your lying’, and gave me the expense money. That which was from, whatever was with me was wasted, and what he-ajfj had given me was safe. Then I left (to return) the second year but could not find anyone in the house’’.[33]
23- ك، إكمال الدين ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ قَالَ سَأَلْتُ مُحَمَّدَ بْنَ عُثْمَانَ الْعَمْرِيَّ فَقُلْتُ لَهُ رَأَيْتَ صَاحِبَ هَذَا الْأَمْرِ قَالَ نَعَمْ وَ آخِرُ عَهْدِي بِهِ عِنْدَ بَيْتِ اللَّهِ الْحَرَامِ وَ هُوَ يَقُولُ اللَّهُمَّ أَنْجِزْ لِي مَا وَعَدْتَنِي.
(The book) ‘Ikmal Al Deen’ – Ibn Al Mutawakkil, from Al HImeyri who said,
‘I asked Muhammad Bin Usman Al-Amry. I said to him, ‘Have you see Master-ajfj of this command?’ He said, ‘Yes, and my last time with him-ajfj was at 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!’’[34]
وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ عُثْمَانَ الْعَمْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ رَأَيْتُهُ صَلَّى اللَّهُ عَلَيْهِ مُتَعَلِّقاً بِأَسْتَارِ الْكَعْبَةِ فِي الْمُسْتَجَارِ وَ هُوَ يَقُولُ اللَّهُمَّ انْتَقِمْ مِنْ أَعْدَائِي.
And by this chain, from Muhammad Bin Usman Al Amry, may Allah-azwj be Pleased with him, said,
‘I saw him-ajfj, may the Salawaat of Allah-azwj be upon him-ajfj, holding on to a curtain of the Kabah in Al-Mustajar (Qiblah), and he-ajfj was saying: ‘O Allah-azwj! Take revenge from my-ajfj enemies!’’[35]
24- ك، إكمال الدين الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ آدَمَ بْنِ مُحَمَّدٍ الْبَلْخِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ الدَّقَّاقِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْعَلَوِيِّ قَالَ حَدَّثَتْنِي نَسِيمُ خَادِمُ أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ ع قَالَتْ دَخَلْتُ عَلَى صَاحِبِ الْأَمْرِ ع بَعْدَ مَوْلِدِهِ بِلَيْلَةٍ فَعَطَسْتُ عِنْدَهُ فَقَالَ لِي يَرْحَمُكِ اللَّهُ
(The book) ‘Ikmal Al Deen’ – Al Muzaffar Al Alawy, from Ibn Al Ayyashi, from his father, from Adam Bin Muhamamd Al Balkhy, from Ali Bin Al-Hassan Al Daqqaq, from Ibrahim Bin Muhammad Al Alawy who said,
‘It is narrated to me by Naseem, a servant of Abu Muhammad Al-Hassan Bin Ali-asws. She said, ‘I entered to see Master-ajfj of the command one night after his-ajfj birth. I sneezed in his-ajfj presence. He-ajfj said to me: ‘May Allah-azwj have Mercy on you!’
قَالَتْ نَسِيمُ فَفَرِحْتُ فَقَالَ لِي ع أَلَا أُبَشِّرُكِ فِي الْعُطَاسِ قُلْتُ بَلَى قَالَ هُوَ أَمَانٌ مِنَ الْمَوْتِ ثَلَاثَةَ أَيَّامٍ.
Naseem said, ‘I rejoiced. He-ajfj said to me: ‘Shall I-ajfj give you good news regarding the sneeze?’ I said, ‘Yes’. He-ajfj said: ‘It is a safety from the death for three days’’.[36]
25- ك، إكمال الدين بِهَذَا الْإِسْنَادِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْعَلَوِيِّ قَالَ حَدَّثَنِي طَرِيفٌ أَبُو نَصْرٍ قَالَ دَخَلْتُ عَلَى صَاحِبِ الزَّمَانِ فَقَالَ عَلَيَّ بِالصَّنْدَلِ الْأَحْمَرِ فَأَتَيْتُهُ ثُمَّ قَالَ أَ تَعْرِفُنِي فَقُلْتُ نَعَمْ قَالَ مَنْ أَنَا فَقُلْتُ أَنْتَ سَيِّدِي وَ ابْنُ سَيِّدِي فَقَالَ لَيْسَ عَنْ هَذَا سَأَلْتُكَ
(The book) ‘Ikmal Al Deen’ – By this chain, from Ibrahim Bin Muhammad Al Alawy who said, ‘It is narrated to me by Tareyf Abu Nasr who said,
‘I entered to see Master-ajfj of the Time. He-ajfj said: ‘To me-ajfj with the red sandalwood’. I brought it. Then he-ajfj said: ‘Do you know me-ajfj?’ I said, ‘Yes’. He-ajfj said: ‘Who am I-ajfj?’ I said, ‘You-ajfj are my Master-ajfj and son-ajfj of my Master-asws!’ He-ajfj said: ‘I didn’t ask you about this’.
قَالَ طَرِيفٌ فَقُلْتُ جُعِلْتُ فِدَاكَ فَسِّرْ لِي قَالَ أَنَا خَاتِمُ الْأَوْصِيَاءِ وَ بِي يَدْفَعُ اللَّهُ الْبَلَاءَ عَنْ أَهْلِي وَ شِيعَتِي.
Tareyf said, ‘I said, ‘May I be sacrificed for you-ajfj! Interpret for me’. He-ajfj said: ‘I-ajfj am last of the successors-asws, and through me-ajfj, Allah-azwj Repels the calamities from my-ajfj family and my-ajfj Shias’’.[37]
26- ك، إكمال الدين مُحَمَّدُ بْنُ مُحَمَّدٍ الْخُزَاعِيُّ عَنْ أَبِي عَلِيٍّ الْأَسَدِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ الْكُوفِيِ أَنَّهُ ذَكَرَ عَدَدَ مَنِ انْتَهَى إِلَيْهِ مِمَّنْ وَقَفَ عَلَى مُعْجِزَاتِ صَاحِبِ الزَّمَانِ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ رَآهُ مِنَ الْوُكَلَاءِ بِبَغْدَادَ الْعَمْرِيُّ وَ ابْنُهُ وَ حَاجِزٌ وَ الْبِلَالِيُّ وَ الْعَطَّارُ وَ مِنَ الْكُوفَةِ الْعَاصِمِيُّ وَ مِنَ الْأَهْوَازِ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ وَ مِنْ أَهْلِ قُمَّ أَحْمَدُ بْنُ إِسْحَاقَ
(The book) ‘Ikmal Al Deen’ – Muhammad Bin Muhammad Al Khuzaie, from Abu Ali Al Asady, from his father, from Muhammad Bin Abu Abdullah Al Kufy,
‘He mentioned a number of the ones who had ended to him, from the ones who had paused upon miracles of Master of the-azwj Time, may the Salawaat of Allah-azwj be upon him, and had seen him-ajfj. From the representatives as Baghdad – Al-Amry and his son, and Hajiz, and Al-Bilaly, and Al-Attar; and from Al-Kufa – Al-Aasimy; and from Al-Ahwaz – Muhammad Bin Ibrahim Bin Mahziyar; and from people of Qum – Ahmad Bin Is’haq.
وَ مِنْ أَهْلِ هَمَذَانَ مُحَمَّدُ بْنُ صَالِحٍ وَ مِنْ أَهْلِ الرَّيِّ الْبَسَّامِيُ وَ الْأَسَدِيُّ يَعْنِي نَفْسَهُ وَ مِنْ أَهْلِ آذَرْبِيجَانَ الْقَاسِمُ بْنُ الْعَلَاءِ وَ مِنْ نَيْسَابُورَ مُحَمَّدُ بْنُ شَاذَانَ
And from people of Hamdan – Muhammad Bin Salih; and from people of Al-Rayy – Al-Bassamy (Al-Shamy), and Al-Asadi, meaning himself; and from people of Azerbaijan – Al-Qasim Bin Al-A’ala; and from Neshapur – Muhammad Bin Shazan.
وَ مِنْ غَيْرِ الْوُكَلَاءِ مِنْ أَهْلِ بَغْدَادَ أَبُو الْقَاسِمِ بْنُ أَبِي حَابِسٍ وَ أَبُو عَبْدِ اللَّهِ الْكِنْدِيُّ وَ أَبُو عَبْدِ اللَّهِ الْجُنَيْدِيُّ وَ هَارُونُ الْقَزَّازُ وَ النِّيلِيُّ وَ أَبُو الْقَاسِمِ بْنُ دُبَيْسٍ وَ أَبُو عَبْدِ اللَّهِ بْنُ فَرُّوخَ وَ مَسْرُورٌ الطَّبَّاخُ مَوْلَى أَبِي الْحَسَنِ ع وَ أَحْمَدُ وَ مُحَمَّدٌ ابْنَا الْحَسَنِ وَ إِسْحَاقُ الْكَاتِبُ مِنْ بَنِي نِيبَخْتَ وَ صَاحِبُ الْفِرَاءِ وَ صَاحِبُ الصُّرَّةِ الْمَخْتُومَةِ
And from other than the representatives (deputies), from the people of Baghdad – Abu Al-Qasim Bin Abu Habis, and Abu Abdullah Al-Kindy, and Abu Abdullah Al-Juneydi, and Haroun Al-Qazzaz, and Al-Neyli, and Abu Al-Qasim Bin Dubeys, and Abu Abdullah Bin Faroukh, and Masrour Al-Tabbakh, slave of Abu Al-Hassan-asws, and Ahmad and Muhammad, two sons of Al-Hassan, and Is’haq the scribe from the clan of Nowbakht, and companion of the fur, and companion of the sealed pouch.
وَ مِنْ هَمَذَانَ مُحَمَّدُ بْنُ كِشْمَرْدَ وَ جَعْفَرُ بْنُ حَمْدَانَ وَ مُحَمَّدُ بْنُ هَارُونَ بْنِ عِمْرَانَ وَ مِنَ الدِّينَوَرِ حَسَنُ بْنُ هَارُونَ وَ أَحْمَدُ ابْنُ أَخِيهِ وَ أَبُو الْحَسَنِ وَ مِنْ أَصْفَهَانَ ابْنُ بَادَاشَاكَةَ وَ مِنَ الصَّيْمَرَةِ زَيْدَانُ وَ مِنْ قُمَّ الْحَسَنُ بْنُ نَضْرٍ وَ مُحَمَّدُ بْنُ مُحَمَّدٍ وَ عَلِيُّ بْنُ مُحَمَّدِ بْنِ إِسْحَاقَ وَ أَبُوهُ وَ الْحَسَنُ بْنُ يَعْقُوبَ
And from Hamdan – Muhammad Bin Kishmard, and Ja’far Bin Hamdan, and Muhammad Bin Haroun Bin Imran; and from Deynawar – Hassan Bin Haroun, and Ahmad the son of his brother, and Abu Al-Hassan, and from Asfahan Ibn Badashakah; and from Al-Zeymarah – Zaydan; and from Qumm – Al-Hassan Bin Nasr, and Muhammad Bin Muhammad, and Ali Bin Muhammad Bin Is’haq and his father, and Al-Hassan Bin Yaqoub.
وَ مِنْ أَهْلِ الرَّيِّ الْقَاسِمُ بْنُ مُوسَى وَ ابْنُهُ وَ أَبُو مُحَمَّدِ بْنُ هَارُونَ وَ صَاحِبُ الْحَصَاةِ وَ عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ مُحَمَّدٍ الْكُلَيْنِيُّ وَ أَبُو جَعْفَرٍ الرَّفَّاءُ وَ مِنْ قَزْوِينَ مِرْدَاسٌ وَ عَلِيُّ بْنُ أَحْمَدَ وَ مِنْ قَابِسٍ رَجُلَانِ وَ مِنْ شَهْرَزُورَ ابْنُ الْخَالِ وَ مِنْ فَارِسَ الْمَجْرُوحُ وَ مِنْ مَرْوَ صَاحِبُ الْأَلْفِ دِينَارٍ وَ صَاحِبُ الْمَالِ وَ الرُّقْعَةِ الْبَيْضَاءِ وَ أَبُو ثَابِتٍ
And from the people of Al-Rayy – Al-Qasim Bin Musa and his son, and Abu Muhammad Bin Haroun, and owner of the pebbles, and Ali Bin Muhammad, and Muhammad Bin Muhammad Al-Kulayni, and Abu Ja’far Al Rafa’a; and from Qazwin – Mirdas, and Ali Bin Ahmad; and from Qabis – two men; and from Sharazur – Ibn Al-Khal, and from Faris – Al-Majrouh; and from Merv – owner of the thousand Dinars, and owner of the wealth and the white note, and Abu Sabit.
وَ مِنْ نَيْسَابُورَ مُحَمَّدُ بْنُ شُعَيْبِ بْنِ صَالِحٍ وَ مِنَ الْيَمَنِ الْفَضْلُ بْنُ يَزِيدَ وَ الْحَسَنُ ابْنُهُ وَ الْجَعْفَرِيُّ وَ ابْنُ الْأَعْجَمِيِّ وَ الشِّمْشَاطِيِّ وَ مِنْ مِصْرَ صَاحِبُ الْمَوْلُودَيْنِ وَ صَاحِبُ الْمَالِ بِمَكَّةَ وَ أَبُو رَجَاءٍ وَ مِنْ نَصِيبِينَ أَبُو مُحَمَّدِ بْنُ الْوَجْنَاءِ وَ مِنَ الْأَهْوَازِ الْحُصَيْنِيُّ.
And from Neshapur – Muhammad Bin Shuayb Bin Salih; and from Al-Yemen – Al-Fazl Bin Yazeed, and his son Al-Hassan, and Al-Ja’fary, and Ibn Al-Ajamy, and Al-Shimshaty; and from Egypt – owner of the two new-borns, and owner of the wealth at Makkah, and Abu Raja’a; and from Nasibeyn – Abu Muhammad Bin Al-Wajna’a; and from Al-Ahwaz – Al-Husayni’’.[38]
27- ك، إكمال الدين الطَّالَقَانِيُّ عَنْ عَلِيِّ بْنِ أَحْمَدَ الْكُوفِيِّ عَنْ سُلَيْمَانَ بْنِ إِبْرَاهِيمَ الرَّقِّيِّ عَنِ الْحَسَنِ بْنِ وَجْنَاءَ النَّصِيبِيِّ قَالَ كُنْتُ سَاجِداً تَحْتَ الْمِيزَابِ فِي رَابِعِ أَرْبَعٍ وَ خَمْسِينَ حَجَّةً بَعْدَ الْعَتَمَةِ وَ أَنَا أَتَضَرَّعُ فِي الدُّعَاءِ إِذْ حَرَّكَنِي مُحَرِّكٌ فَقَالَ قُمْ يَا حَسَنَ بْنَ وَجْنَاءَ
(The book) ‘Ikmal Al Deen’ – Al Talaqany, from Ali Bin Ahmad Al Kufy, from Suleyman Bin Ibrahim Al Raqqy, from Al-Hassan Bin Wajna’a Al Naseybi who said,
‘I was performing Sajdah beneath the spout in the fourth of the fifty-four Hajj, after the evening, and I was beseeching in the supplication, when a mover moved me. He said, ‘Arise, O Hassan Bin Wajna’a!’’
قَالَ فَقُمْتُ فَإِذَا جَارِيَةٌ صَفْرَاءُ نَحِيفَةُ الْبَدَنِ أَقُولُ إِنَّهَا مِنْ أَبْنَاءِ أَرْبَعِينَ فَمَا فَوْقَهَا فَمَشَتْ بَيْنَ يَدَيَّ وَ أَنَا لَا أَسْأَلُهَا عَنْ شَيْءٍ حَتَّى أَتَتْ بِي دَارَ خَدِيجَةَ صَلَوَاتُ اللَّهِ عَلَيْهَا وَ فِيهَا بَيْتٌ بَابُهُ فِي وَسَطِ الْحَائِطِ وَ لَهُ دَرَجَةُ سَاجٍ يُرْتَقَى إِلَيْهِ
He (the narrator) said, ‘I stood up, and there was a pale small-bodied maid. I said, ‘She is from the age of forty, not above it’. She walked in front of me, and I did not ask her about anything until she came with me to the house of (Syeda) Khadeeja-as, may the Salawaat of Allah-azwj be upon her-as, and therein was a room, it’s door was in the midst of the wall, and there sagging steps for it to ascend to it.
فَصَعِدَتِ الْجَارِيَةُ وَ جَاءَنِي النِّدَاءُ اصْعَدْ يَا حَسَنُ فَصَعِدْتُ فَوَقَفْتُ بِالْبَابِ وَ قَالَ لِي صَاحِبُ الزَّمَانِ ع يَا حَسَنُ أَ تَرَاكَ خَفِيتَ عَلَيَّ وَ اللَّهِ مَا مِنْ وَقْتٍ فِي حَجِّكَ إِلَّا وَ أَنَا مَعَكَ فِيهِ ثُمَّ جَعَلَ يَعُدُّ عَلَيَّ أَوْقَاتِي فَوَقَعْتُ مَغْشِيّاً عَلَى وَجْهِي
The maid ascended, and the call came to me: ‘Ascend, O Hassan!’ I ascended. I paused at the door, and Master-ajfj of the Time said to me: ‘O Hassan! Do you view you are hidden unto me-ajfj? By Allah-azwj! There is no timing during your Hajj except and I-ajfj was with you in it!’ Then he-ajfj went on to count my timings. I fell down fainting upon my face.
فَحَسَسْتُ بِيَدِهِ قَدْ وَقَعَتْ عَلَيَّ فَقُمْتُ فَقَالَ لِي يَا حَسَنُ الْزَمْ بِالْمَدِينَةِ دَارَ جَعْفَرِ بْنِ مُحَمَّدٍ وَ لَا يُهِمَّنَّكَ طَعَامُكَ وَ شَرَابُكَ وَ لَا مَا يَسْتُرُ عَوْرَتَكَ
I felt his-ajfj hand to have fallen upon me. I stood up. He-ajfj said to me: ‘O Hassan! Adhere at Al-Medina with the house of Ja’far Bin Muhammad-asws, and do not be concerned with your food and your drink, nor what covers your bareness’.
ثُمَّ دَفَعَ إِلَيَّ دَفْتَراً فِيهِ دُعَاءُ الْفَرَجِ وَ صَلَاةٌ عَلَيْهِ فَقَالَ فَبِهَذَا فَادْعُ وَ هَكَذَا صَلِّ عَلَيَّ وَ لَا تُعْطِهِ إِلَّا مُحِقِّي أَوْلِيَائِي فَإِنَّ اللَّهَ جَلَّ جَلَالُهُ مُوَفِّقُكَ
Then he-ajfj handed a notebook to me wherein was supplication of the relief (Dua Al-Faraj), and the Salawaat upon him-ajfj. He-ajfj said: ‘Supplicate with this and Send Salawaat upon me-ajfj like this, and do not give it except to my-ajfj real friends, for Allah-azwj, Majestic is His-azwj Majestic, would Grant you success!’
فَقُلْتُ مَوْلَايَ لَا أَرَاكَ بَعْدَهَا فَقَالَ يَا حَسَنُ إِذَا شَاءَ اللَّهُ
I said, ‘My Master-ajfj! Will I not see you-ajfj after it?’ He-ajfj said: ‘O Hassan, whenever Allah-azwj so Desires!’
قَالَ فَانْصَرَفْتُ مِنْ حَجَّتِي وَ لَزِمْتُ دَارَ جَعْفَرِ بْنِ مُحَمَّدٍ ع فَأَنَا أَخْرُجُ مِنْهَا فَلَا أَعُودُ إِلَيْهَا إِلَّا لِثَلَاثِ خِصَالٍ لِتَجْدِيدِ وُضُوءٍ أَوْ لِنَوْمٍ أَوْ لِوَقْتِ الْإِفْطَارِ
He (the narrator) said, ‘I left from my Hajj and adhered with the house of Ja’far-asws Bin Muhammad-asws. I would go out from it and not return to it except for three characteristics – either to renew the wud’u, or to sleep, or for the timing of breaking Fast.
فَأَدْخُلُ بَيْتِي وَقْتَ الْإِفْطَارِ فَأُصِيبُ رُبَاعِيّاً مَمْلُوءاً مَاءً وَ رَغِيفاً عَلَى رَأْسِهِ عَلَيْهِ مَا تَشْتَهِي نَفْسِي بِالنَّهَارِ فَآكُلُ ذَلِكَ فَهُوَ كِفَايَةٌ لِي وَ كِسْوَةُ الشِّتَاءِ فِي وَقْتِ الشِّتَاءِ وَ كِسْوَةُ الصَّيْفِ فِي وَقْتِ الصَّيْفِ وَ إِنِّي لَأَدْخُلُ الْمَاءَ بِالنَّهَارِ فَأَرُشُّ الْبَيْتَ وَ أَدَعُ الْكُوزَ فَارِغاً وَ أُوتَى بِالطَّعَامِ وَ لَا حَاجَةَ لِي إِلَيْهِ فَأَصَّدَّقُ بِهِ لَيْلًا لِئَلَّا يَعْلَمَ بِي مَنْ مَعِي.
I entered my room at the time of breaking the fast and I found a square container fill with water, and there was bread upon its top. Upon it was whatever my soul desired at daytime. I ate that and it was sufficient for me, and clothing for the winter during the time of winter, and summer clothes during the time of summer, and water was brought to me at daytime, so I would sprinkle the room, and I left the waterskin empty, and I was brought the food, and there was no need for me to it. Night by night I gave in charity with it. He-ajfj knew the one who would be with me’’.[39]
28- ك، إكمال الدين ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ قَالَ قَدِمْتُ مَدِينَةَ الرَّسُولِ وَ آلِهِ فَبَحَثْتُ عَنْ أَخْبَارِ آلِ أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ الْأَخِيرِ ع فَلَمْ أَقَعْ عَلَى شَيْءٍ مِنْهَا فَرَحَلْتُ مِنْهَا إِلَى مَكَّةَ مُسْتَبْحِثاً عَنْ ذَلِكَ فَبَيْنَا أَنَا فِي الطَّوَافِ إِذْ تَرَاءَى لِي فَتًى أَسْمَرُ اللَّوْنِ رَائِعُ الْحُسْنِ جَمِيلُ الْمَخِيلَةِ يُطِيلُ التَّوَسُّمَ فِيَّ فَعَدَلْتُ إِلَيْهِ مُؤَمِّلًا مِنْهُ عِرْفَانَ مَا قَصَدْتُ لَهُ
(The book) ‘Ikmal Al Deen’ – Ibn Al Mutawakkil, from Al Himeyri, from Ibrahim Bin Mahziyar who said,
‘I arrived at city of the Rasool-saww and his-saww Progeny-asws. I investigate the news of the family of Abu Muhammad Al-Hassan-asws Bin Ali-asws the last, but I could not fall upon anything from it. I departed from it to Makkah investigating about that. While I was performing Tawaaf when I saw a youth of brown colour, fabulous handsomeness, beautiful as can be imagined. He prolonged the looking at me, so I turned towards him hopeful from him knowing what I had aimed for.
فَلَمَّا قَرُبْتُ مِنْهُ سَلَّمْتُ فَأَحْسَنَ الْإِجَابَةَ ثُمَّ قَالَ مِنْ أَيِّ الْبِلَادِ أَنْتَ قُلْتُ رَجُلٌ مِنْ أَهْلِ الْعِرَاقِ قَالَ مِنْ أَيِّ الْعِرَاقِ قُلْتُ مِنَ الْأَهْوَازِ قَالَ مَرْحَباً بِلِقَائِكَ هَلْ تَعْرِفُ بِهَا جَعْفَرَ بْنَ حَمْدَانَ الْخَصِيبِيَّ قُلْتُ دُعِيَ فَأَجَابَ
When I was near from him, I greeted. He answered excellently. Then he said, ‘From which city are you?’ I said, ‘A man from the people of Al-Iraq’. He said, ‘From which (part) of Al-Iraq?’ I said, ‘From Al-Ahwaz (now in Iran)’. He said, ‘Welcome, nice to meet you.! Do you know Ja’far Bin Hamdan Al-Khazeybi at it?’ I said, ‘He was recalled (died), so he answered’.
قَالَ رَحْمَةُ اللَّهِ عَلَيْهِ مَا كَانَ أَطْوَلَ لَيْلَهُ وَ أَجْزَلَ نَيْلَهُ فَهَلْ تَعْرِفُ إِبْرَاهِيمَ بْنَ مَهْزِيَارَ قُلْتُ أَنَا إِبْرَاهِيمُ بْنُ مَهْزِيَارَ فَعَانَقَنِي مَلِيّاً ثُمَّ قَالَ مَرْحَباً بِكَ يَا أَبَا إِسْحَاقَ مَا فَعَلْتَ الْعَلَامَةَ الَّتِي وَشَجَتْ بَيْنَكَ وَ بَيْنَ أَبِي مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِ
He said, ‘May Allah-azwj have Mercy upon him! Ho prolonger were his night and plentiful were his achievements. Do you know Ibrahim Bin Mahziyar?’ I said, ‘I am Ibrahim Bin Mahziyar!’ He hugged me for a while, then said, ‘Welcome to you, O Abu Is’haq! What happened to the sign which was a connection between you and Abu Muhammad-asws, may the Salawaat of Allah-azwj be upon him-asws?’
فَقُلْتُ لَعَلَّكَ تُرِيدُ الْخَاتَمَ الَّذِي آثَرَنِيَ اللَّهُ بِهِ مِنَ الطَّيِّبِ أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ ع قَالَ مَا أَرَدْتُ سِوَاهُ فَأَخْرَجْتُهُ فَلَمَّا نَظَرَ إِلَيْهِ اسْتَعْبَرَ وَ قَبَّلَهُ ثُمَّ قَرَأَ كِتَابَتَهُ وَ كَانَتْ يَا اللَّهُ يَا مُحَمَّدُ يَا عَلِيُّ
I said, ‘Perhaps you intend the right which Allah-azwj had Preferred me with, from the goodies of Abu Muhammad Al-Hassan Bin Ali-asws’. He said, ‘I do not intend anything besides it’. I brought it out. When he looked at it, he shed tears and kissed it, then he read its writing, and it was: “By Allah-azwj, O Muhammad-saww, O Ali-asws”.
ثُمَّ قَالَ بِأَبِي يَداً طَالَ مَا جُلْتَ فِيهَا وَ تَرَاخَى بِنَا فُنُونُ الْأَحَادِيثِ إِلَى أَنْ قَالَ لِي يَا أَبَا إِسْحَاقَ أَخْبِرْنِي عَنْ عَظِيمِ مَا تَوَخَّيْتَ بَعْدَ الْحَجِّ قُلْتُ وَ أَبِيكَ مَا تَوَخَّيْتُ إِلَّا مَا سَأَسْتَعْلِمُكَ مَكْنُونَهُ قَالَ سَلْ عَمَّا شِئْتَ فَإِنِّي شَارِحٌ لَكَ إِنْ شَاءَ اللَّهُ
Then he said (to the ring), ‘May I be sacrificed for the hand (of Abu Al-Hassan-asws)! For long you have been in it’ – and he narrated to me the skills of the Ahadeeth, until he said to me, ‘O Abu Is’haq! Inform me about the greatest of what you had envisaged after the Hajj’. I said, ‘By your father! I did not envisage except what I shall be learning its hidden from you’. He said, ‘As about whatever you so desire to, for I shall explain to you, if Allah-azwj so Desires’.
قُلْتُ هَلْ تَعْرِفُ مِنْ أَخْبَارِ آلِ أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ صَلَوَاتُ اللَّهِ وَ سَلَامُهُ عَلَيْهِ شَيْئاً
I said, ‘Do you know anything from the news of the family of Abu Muhammad Al-Hassan-asws Bin Ali-asws? May the Salawaat of Allah-azwj and His-azwj greetings be upon him-asws!’
قَالَ وَ ايْمُ اللَّهِ إِنِّي لَأَعْرِفُ الضَّوْءَ فِي جَبِينِ مُحَمَّدٍ وَ مُوسَى ابْنَيِ الْحَسَنِ بْنِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا وَ إِنِّي لَرَسُولُهُمَا إِلَيْكَ قَاصِداً لِإِنْبَائِكَ أَمْرَهُمَا فَإِنْ أَحْبَبْتَ لِقَاءَهُمَا وَ الِاكْتِحَالَ بِالتَّبَرُّكِ بِهِمَا فَارْحَلْ مَعِي إِلَى الطَّائِفِ وَ لْيَكُنْ ذَلِكَ فِي خُفْيَةٍ مِنْ رِجَالِكَ وَ اكْتِتَامٍ
He said, ‘And I swear by Allah-azwj! I recognise the illumination in the foreheads of Muhammad-ajfj and Musa, two sons of Al-Hassan Bin Ali-asws, may the Salawaat of Allah-azwj be upon them both, and I am their messenger to you, aiming to inform you for both their affairs. If you would like to meet them and apply the kohl of their blessings, then depart with me to Al-Taif, and let that be in hiding from your men and in concealment’.
قَالَ إِبْرَاهِيمُ فَشَخَصْتُ مَعَهُ إِلَى الطَّائِفِ أَتَخَلَّلُ رَمْلَةً فَرَمْلَةً حَتَّى أَخَذَ فِي بَعْضِ مَخَارِجِ الْفَلَاةِ فَبَدَتْ لَنَا خَيْمَةُ شَعْرٍ قَدْ أَشْرَفَتْ عَلَى أَكَمَةِ رَمْلٍ يَتَلَأْلَأُ تِلْكَ الْبِقَاعُ مِنْهَا تَلَأْلُؤاً فَبَدَرَنِي إِلَى الْإِذْنِ وَ دَخَلَ مُسَلِّماً عَلَيْهِمَا وَ أَعْلَمَهُمَا بِمَكَانِي فَخَرَجَ عَلَيَّ أَحَدُهُمَا وَ هُوَ الْأَكْبَرُ سِنّاً محمد بْنُ الْحَسَنِ صَلَوَاتُ اللَّهِ عَلَيْهِ
Ibrahim said, ‘I accompanied with him to Al-Taif, permeating through the sand (wilderness) by sand, until he took to one of the exits of the wilderness. A tent of fur appeared to us, overlooking upon a mound of sand. That spot was shining from it with a brightness. He rushed me to seek the permission and entered greeting to them and he let them know of my place. One of them came out to me, and he-ajfj was older in age, MHMD-ajfj Bin Al-Hassan-ajfj, may the Salawaat of Allah-azwj be upon him-ajfj.
وَ هُوَ غُلَامٌ أَمْرَدُ نَاصِعُ اللَّوْنِ وَاضِحُ الْجَبِينِ أَبْلَجُ الْحَاجِبِ مَسْنُونُ الْخَدَّيْنِ أَقْنَى الْأَنْفِ أَشَمُّ أَرْوَعُ كَأَنَّهُ غُصْنُ بَانٍ وَ كَأَنَّ صَفْحَةَ غُرَّتِهِ كَوْكَبٌ دُرِّيٌّ بِخَدِّهِ الْأَيْمَنِ خَالٌ كَأَنَّهُ فُتَاتَةُ مِسْكٍ عَلَى بَيَاضِ الْفِضَّةِ فَإِذَا بِرَأْسِهِ وَفْرَةٌ سَحْمَاءُ سَبِطَةٌ تُطَالِعُ شَحْمَةَ أُذُنِهِ لَهُ سَمْتٌ مَا رَأَتِ الْعُيُونُ أَقْصَدَ مِنْهُ وَ لَا أَعْرَفَ حُسْناً وَ سَكِينَةً وَ حَيَاءً
And he-ajfj was a beardless boy, milky colour, clear forehead, furrowed eyebrows, even cheeks, curved nose, aerating aroma as if he-ajfj was a branch of horseradish, and as he-ajfj was like a clean page, a shooting star. There was a mole in his-ajfj right cheek. It was as if it was a crumb of ambergris upon a silver tray. There was a lot of hair in his-ajfj head, curving towards his-ajfj earlobes. For him-ajfj was an appearance no eyes had seen any more moderate than it nor known of any more handsome, and calmness, and bashfulness.
فَلَمَّا مَثُلَ لِي أَسْرَعْتُ إِلَى تَلَقِّيهِ فَأَكْبَبْتُ عَلَيْهِ أَلْثِمُ كُلَّ جَارِحَةٍ مِنْهُ فَقَالَ لِي مَرْحَباً بِكَ يَا بَا إِسْحَاقَ لَقَدْ كَانَتِ الْأَيَّامُ تَعِدُنِي وَشْكَ لِقَائِكَ وَ الْمَعَاتِبُ بَيْنِي وَ بَيْنَكَ عَلَى تَشَاحُطِ الدَّارِ وَ تَرَاخِي الْمَزَارِ تَتَخَيَّلُ لِي صُورَتَكَ حَتَّى كَأَنْ لَمْ نَخْلُ طَرْفَةَ عَيْنٍ مِنْ طِيبِ الْمُحَادَثَةِ وَ خَيَالِ الْمُشَاهَدَةِ
When he-ajfj appeared to me, I hastened to receive him-ajfj. I devoted to him-ajfj, kissing every limb from him-ajfj. He-ajfj said to me: ‘Welcome to you, O Abu Is’haq! There were days you were counting and I-asws wanted to meet you, and there were reproaches between me-ajfj and you based upon quarrels of the house, and the slackness of (coming to) the shrines, your face was imagined to me-ajfj to the extent as if there was no imagination for the blink of an eyes, from the goodly discussion and imagination of the witnessing.
وَ أَنَا أَحْمَدُ اللَّهَ رَبِّي وَلِيَّ الْحَمْدِ عَلَى مَا قَيَّضَ مِنَ التَّلَاقِي وَ رَفَّهَ مِنْ كُرْبَةِ التَّنَازُعِ وَ الِاسْتِشْرَافِ
And I-ajfj praise Allah-azwj, my Lord-azwj, my-ajfj Guardian, the praise upon what He-azwj Decreed from the meeting, and removal of the distress of contention, and the ennoblement’.
ثُمَّ سَأَلَنِي عَنْ إِخْوَانِي مُتَقَدِّمِهَا وَ مُتَأَخِّرِهَا فَقُلْتُ بِأَبِي أَنْتَ وَ أُمِّي مَا زِلْتُ أَفْحَصُ عَنْ أَمْرِكَ بَلَداً فَبَلَداً مُنْذُ اسْتَأْثَرَ اللَّهُ بِسَيِّدِي أَبِي مُحَمَّدٍ ع فَاسْتَغْلَقَ عَلَيَّ ذَلِكَ حَتَّى مَنَّ اللَّهُ عَلَيَّ بِمَنْ أَرْشَدَنِي إِلَيْكَ وَ دَلَّنِي عَلَيْكَ وَ الشُّكْرُ لِلَّهِ عَلَى مَا أَوْزَعَنِي فِيكَ مِنْ كَرِيمِ الْيَدِ وَ الطَّوْلِ
Then he-ajfj asked me about my brothers, their earlier ones and their latter ones. I said, ‘May my father and my mother be (sacrificed) for you-ajfj! I have not ceased to investigate about your-ajfj matter, city by city, since Allah-azwj Preferred me with my Master-asws Abu Muhammad-asws. That was closed upon me until Allah-azwj Conferred upon me with one who guided me to you-ajfj and pointed me upon you-ajfj, and the thanks is for Allah-azwj upon what He-azwj Granted me regarding you-ajfj, the Benevolent Hand and the Favour’.
ثُمَّ نَسَبَ نَفْسَهُ وَ أَخَاهُ مُوسَى وَ اعْتَزَلَ فِي نَاحِيَةٍ ثُمَّ قَالَ إِنَّ أَبِي صَلَّى اللَّهُ عَلَيْهِ عَهِدَ إِلَيَّ أَنْ لَا أُوَطِّنَ مِنَ الْأَرْضِ إِلَّا أَخْفَاهَا وَ أَقْصَاهَا إِسْرَاراً لِأَمْرِي وَ تَحْصِيناً لِمَحَلِّي مِنْ مَكَايِدِ أَهْلِ الضَّلَالِ وَ الْمَرَدَةِ مِنْ أَحْدَاثِ الْأُمَمِ الضَّوَالِّ
Then he-ajfj he-ajfj lineaged himself-ajfj and his-ajfj brother Musa, and isolated with me in a corner. Then he-ajfj said: ‘My-ajfj father-asws, may the Salawaat of Allah-azwj be upon him-as, pacted to me-ajfj that I-ajfj should not make any land as my-ajfj homeland except that I-ajfj should hide in it and be in its outskirts for the secrecy of my-ajfj matter, and as a fortification of my-ajfj position from the plots of the people of straying, and the intentions from the innovations of the lost communities.
فَنَبَذَنِي إِلَى عَالِيَةِ الرِّمَالِ وَ جُبْتُ صَرَائِمَ الْأَرْضِ تُنْظِرُنِي الْغَايَةَ الَّتِي عِنْدَهَا يَحُلُّ الْأَمْرُ وَ يَنْجَلِي الْهَلَعُ وَ كَانَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنْبَطَ لِي مِنْ خَزَائِنِ الْحِكَمِ وَ كَوَامِنِ الْعُلُومِ مَا إِنْ أَشَعْتُ إِلَيْكَ مِنْهُ جُزْءاً أَغْنَاكَ عَنِ الْجُمْلَةِ
He-asws sent me-ajfj to the high sand (dunes) and roaming the rocks of the earth. You shall see me at the end when the matter would be resolved and the panic subsides, and he-asws, may the Salawaat of Allah-azwj be upon him-asws, discovered for me, from the treasures of wisdom and the latent knowledge, what I-ajfj shall grant to you part of it, which would make you needless from the total.
اعْلَمْ يَا بَا إِسْحَاقَ أَنَّهُ قَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ يَا بُنَيَّ إِنَّ اللَّهَ جَلَّ ثَنَاؤُهُ لَمْ يَكُنْ لِيُخْلِيَ أَطْبَاقَ أَرْضِهِ وَ أَهْلَ الْجِدِّ فِي طَاعَتِهِ وَ عِبَادَتِهِ بِلَا حُجَّةٍ يُسْتَعْلَى بِهَا وَ إِمَامٍ يُؤْتَمُّ بِهِ وَ يُقْتَدَى بِسُبُلِ سُنَّتِهِ وَ مِنْهَاجِ قَصْدِهِ
Know, O Abu Is’haq! He-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘O my-asws son-ajfj! Allah-azwj, Majestic is His-azwj Praise, did not happen to leave empty the layers of His-azwj earth, and the people striving in His-azwj obedience and His-azwj worship, without there being a Divine Authority and an Imam-asws they could be led by, and follow the ways of his-asws Sunnah, and manifesto of his-asws aims.
وَ أَرْجُو يَا بُنَيَّ أَنْ تَكُونَ أَحَدَ مَنْ أَعَدَّهُ اللَّهُ لِنَشْرِ الْحَقِّ وَ طَيِّ الْبَاطِلِ وَ إِعْلَاءِ الدِّينِ وَ إِطْفَاءِ الضَّلَالِ
And hope, O my-asws son-ajfj, that you-asws become one of the ones Allah-azwj Counts upon for spreading the truth, and the folding of falsehood, and lifting the religion, and extinguishing the straying.
فَعَلَيْكَ يَا بُنَيَّ بِلُزُومِ خَوَافِي الْأَرْضِ وَ تَتَبُّعِ أَقَاصِيهَا فَإِنَّ لِكُلِّ وَلِيٍّ مِنْ أَوْلِيَاءِ اللَّهِ عَزَّ وَ جَلَّ عُدُوّاً مُقَارِعاً وَ ضِدّاً مُنَازِعاً افْتِرَاضاً لِمُجَاهَدَةِ أَهْلِ نِفَاقِهِ وَ خِلَافِهِ أُولِي الْإِلْحَادِ وَ الْعِنَادِ فَلَا يُوحِشَنَّكَ ذَلِكَ
Thus, it is up to you-ajfj, O my-asws son-ajfj, to stick to the hidden places of the earth and pursue its outskirts, because for every friend from the friends of Allah-azwj Mighty and Majestic, there are fighting enemies, and adversaries contending obligating for the fighting the people of hypocrisy and opposing the people of apostasy and the obstinacy, so do not let that make you-ajfj feel alone.
وَ اعْلَمْ أَنَّ قُلُوبَ أَهْلِ الطَّاعَةِ وَ الْإِخْلَاصِ نُزَّعٌ إِلَيْكَ مِثْلَ الطَّيْرِ إِذَا أَمَّتْ أَوْكَارَهَا وَ هُمْ مَعْشَرٌ يَطْلُعُونَ بِمَخَائِلِ الذِّلَّةِ وَ الِاسْتِكَانَةِ وَ هُمْ عِنْدَ اللَّهِ بَرَرَةٌ أَعِزَّاءُ يَبْرُزُونَ بِأَنْفُسٍ مُخْتَلَّةٍ مُحْتَاجَةٍ وَ هُمْ أَهْلُ الْقَنَاعَةِ وَ الِاعْتِصَامِ اسْتَنْبَطُوا الدِّينَ
And know that the hearts of the people of obedience and the sincerity would be inclining to you-ajfj like the birth when they flock to their nests, and they are a people who show the illusions of humiliation and the submissiveness, and in the Presence of Allah-azwj, they are righteous, honourable, and they are protruding themselves as upset, needy, and they are people of contentment and self-restraint, extracting the religion.
فَوَازَرُوهُ عَلَى مُجَاهَدَةِ الْأَضْدَادِ خَصَّهُمُ اللَّهُ بِاحْتِمَالِ الضَّيْمِ لِيَشْمُلَهُمْ بِاتِّسَاعِ الْعِزِّ فِي دَارِ الْقَرَارِ وَ جَبَلَهُمْ عَلَى خَلَائِقِ الصَّبْرِ لِتَكُونَ لَهُمُ الْعَاقِبَةُ الْحُسْنَى وَ كَرَامَةُ حُسْنِ الْعُقْبَى فَاقْتَبِسْ
So, they will support him (you-ajfj) upon fighting the adversaries. Allah-azwj will Specialise them with carrying the grief to be included in the honour in the house of settlement (Paradise), based upon patient manners for it to be for them, the goodly end-result and prestige of the goodly end. So, adapt!
يَا بُنَيَّ نُورَ الصَّبْرِ عَلَى مَوَارِدِ أُمُورِكَ تَفُزْ بِدَرْكِ الصُّنْعِ فِي مَصَادِرِهَا وَ اسْتَشْعِرِ الْعِزَّ فِيمَا يَنُوبُكَ تُحْظَ بِمَا تُحْمَدُ عَلَيْهِ إِنْ شَاءَ اللَّهُ
O my-asws son-ajfj! Irradiate the patience upon the resources of your-ajfj affairs, you-ajfj will win due to the fullness of your-ajfj skills in their implementation, and you-ajfj will feel the honour in what you-ajfj are Blessed with what you-ajfj are praised upon, if Allah-azwj so Desires.
فَكَأَنَّكَ يَا بُنَيَّ بِتَأْيِيدِ نَصْرِ اللَّهِ قَدْ آنَ وَ تَيْسِيرِ الْفَلَحِ وَ عُلُوِّ الْكَعْبِ قَدْ حَانَ وَ كَأَنَّكَ بِالرَّايَاتِ الصُّفْرِ وَ الْأَعْلَامِ الْبِيضِ تَخْفِقُ عَلَى أَثْنَاءِ أَعْطَافِكَ مَا بَيْنَ الْحَطِيمِ وَ زَمْزَمَ وَ كَأَنَّكَ بِتَرَادُفِ الْبَيْعَةِ وَ تَصَافِي الْوَلَاءِ يَتَنَاظَمُ عَلَيْكَ تَنَاظُمَ الدُّرِّ فِي مَثَانِي الْعُقُودِ وَ تَصَافُقِ الْأَكُفِّ عَلَى جَنَبَاتِ الْحَجَرِ الْأَسْوَدِ تَلُوذُ بِفِنَائِكَ مِنْ مَلَإٍ
O my-asws son-ajfj! It is as if you-ajfj are Aided by the Help of Allah-azwj which has come now, and easy success and the high heels (steps) have come. And it is as if you-ajfj are with the yellow flags and the white banners are pulsating upon the praise of your-ajfj kindness, what is between the wreckage and Zamzam. And it is as if you-ajfj are with synonymous allegiance and clear governance, systemised upon you-ajfj with a system of pearls set in duality, and the clasped hand upon the sides of the Black Stone seeking refuge in your-ajfj courtyard from assemblies.
بَرَأَهُمُ اللَّهُ مِنْ طَهَارَةِ الْوَلَاءِ وَ نَفَاسَةِ التُّرْبَةِ مُقَدَّسَةً قُلُوبُهُمْ مِنْ دَنَسِ النِّفَاقِ مُهَذَّبَةً أَفْئِدَتُهُمْ مِنْ رِجْسِ الشِّقَاقِ لَيِّنَةً عَرَائِكُهُمْ لِلدِّينِ خَشِنَةً ضَرَائِبُهُمْ عَنِ الْعُدْوَانِ وَاضِحَةً بِالْقَبُولِ أَوْجُهُهُمْ نَضِرَةً بِالْفَضْلِ عِيدَانُهُمْ يَدِينُونَ بِدِينِ الْحَقِّ وَ أَهْلِهِ
Allah-azwj would Absolve them from cleanliness of the friendship, and the preciousness of the holy soil, from the filth of hypocritical doctrines, their hearts from the uncleanness of the wretchedness, softening their views for the religion, the harshness of their strikes from the clear aggression by the acceptance. Their faces would be radiant due to the grace of their festivals, making it a religion with the religion of the truth and its people.
فَإِذَا اشْتَدَّتْ أَرْكَانُهُمْ وَ تَقَوَّمَتْ أَعْمَادُهُمْ قُدَّتْ بِمُكَاثَفَتِهِمْ طَبَقَاتُ الْأُمَمِ إِذْ تَبِعَتْكَ فِي ظِلَالِ شَجَرَةِ دَوْحَةٍ بَسَقَتْ أَفْنَانُ غُصُونِهَا عَلَى حَافَاتِ بُحَيْرَةِ الطَّبَرِيَّةِ
When their foundations become strong and their pillars are straightened, it would lead with intensification of the layers of the community when it follows you-ajfj in the shade of a lofty tree with the drooping of its branches upon the banks of a lake in line.
فَعِنْدَهَا يَتَلَأْلَأُ صُبْحُ الْحَقِّ وَ يَنْجَلِي ظَلَامُ الْبَاطِلِ وَ يَقْصِمُ اللَّهُ بِكَ الطُّغْيَانَ وَ يُعِيدُ مَعَالِمَ الْإِيمَانِ وَ يُظْهِرُ بِكَ أَسْقَامَ الْآفَاقِ وَ سَلَامَ الرِّفَاقِ
During it, the morning of truth shall emerge, and the darkness of falsehood would be removed, and Allah-azwj will Break the tyranny by you-ajfj, and the instructors of the Eman will return, and there shall be revealed by you-ajfj the sicknesses of the horizons, and the safety of the friends.
يَوَدُّ الطِّفْلُ فِي الْمَهْدِ لَوِ اسْتَطَاعَ إِلَيْكَ نُهُوضاً وَ نواسط [نَوَاشِطُ] الْوَحْشِ لَوْ تَجِدُ نَحْوَكَ مَجَازاً تَهْتَزُّ بِكَ أَطْرَافُ الدُّنْيَا بَهْجَةً وَ تُهَزُّ بِكَ أَغْصَانُ الْعِزِّ نَضْرَةً وَ تَسْتَقِرُّ بَوَانِي الْعِزِّ فِي قَرَارِهَا وَ تَئُوبُ شَوَارِدُ الدِّينِ إِلَى أَوْكَارِهَا يَتَهَاطَلُ عَلَيْكَ سَحَائِبُ الظَّفَرِ
The baby in the cradle would wish, if only it had the capacity to get up to (help) you-ajfj, and the beasts would activate, if only they could find a way around you-ajfj. The outskirts of the world will shake with joy due to you-ajfj, and the branches of the honour will shake with freshness due to you-ajfj, and the vessels of honour would settle in their settlements, and the deviants of religion would repent (going) back to their dens. The clouds of victory would shade upon you-ajfj.
فَتَخْنُقُ كُلَّ عَدُوٍّ وَ تَنْصُرُ كُلَّ وَلِيٍّ فَلَا يَبْقَى عَلَى وَجْهِ الْأَرْضِ جَبَّارٌ قَاسِطٌ وَ لَا جَاحِدٌ غَامِطٌ وَ لَا شَانِئٌ مُبْغِضٌ وَ لَا مُعَانِدٌ كَاشِحٌ وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بالِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْراً
You-ajfj will suffocate every enemy and help every friend, so there will not remain upon the surface of the earth any unjust tyrant nor any arrogant fighter, nor any hateful adversary, nor grudgeful aggressor, And one who relies upon Allah, so He would Suffice him. Surely, Allah would Accomplish His Command. He has Made a measure for all things [65:3]’.
ثُمَّ قَالَ يَا أَبَا إِسْحَاقَ لِيَكُنْ مَجْلِسِي هَذَا عِنْدَكَ مَكْتُوماً إِلَّا عَنْ أَهْلِ الصِّدْقِ وَ الْأُخُوَّةِ الصَّادِقَةِ فِي الدِّينِ إِذَا بَدَتْ لَكَ أَمَارَاتُ الظُّهُورِ وَ التَّمْكِينِ فَلَا تُبْطِئُ بِإِخْوَانِكَ عَنَّا وَ بِأَهْلِ الْمُسَارَعَةِ إِلَى مَنَارِ الْيَقِينِ وَ ضِيَاءِ مَصَابِيحِ الدِّينِ تَلْقَ رُشْداً إِنْ شَاءَ اللَّهُ
Then he-ajfj said: ‘O Abu Is’haq! Let this sitting of mine-ajfj with you be concealed, except from the people of truthfulness and the brethren truthful in the religion, when the signs of appearance and the empowerment appear to you. So do not delay your brothers away from us-asws and with the people hurrying to the minarets of certainty, and illumination of the lamps of religion. You shall come to guidance if Allah-azwj so Desires’.
قَالَ إِبْرَاهِيمُ بْنُ مَهْزِيَارَ فَمَكَثْتُ عِنْدَهُ حِيناً أَقْتَبِسُ مَا أَوْرَى مِنْ مُوضِحَاتِ الْأَعْلَامِ وَ نَيِّرَاتِ الْأَحْكَامِ وَ أُرْوِي بَنَاتِ الصُّدُورِ مِنْ نَضَارَةِ مَا ذَخَرَهُ اللَّهُ فِي طَبَائِعِهِ مِنْ لَطَائِفِ الْحِكْمَةِ وَ طَرَائِفِ فَوَاضِلِ الْقِسَمِ حَتَّى خِفْتُ إِضَاعَةَ مُخَلَّفِي بِالْأَهْوَازِ لِتَرَاخِي اللِّقَاءِ عَنْهُمْ
Ibrahim Bin Mahziyar said, ‘I remained in his-ajfj presence, attaining what he-ajfj referred to, from the clarifications of the knowledge(s), illuminations of rulings, and quench the plants of the chests from the freshness of what Allah-azwj had Stored in his-ajfj layers, from the natures of wisdom, and the anecdotes of the surplus of distribution, until I feared wastage of the ones I had left behind at Al-Ahwaz due to the slackness of the meeting, being away from them.
فَاسْتَأْذَنْتُهُ فِي الْقُفُولِ وَ أَعْلَمْتُهُ عَظِيمَ مَا أَصْدُرُ بِهِ عَنْهُ مِنَ التَّوَحُّشِ لِفُرْقَتِهِ وَ التَّجَزُّعِ لِلظَّعْنِ عَنْ مَحَالِّهِ
I sought his-ajfj permission regarding the closure (of the session) and let him-ajfj know of the greatness of the loneliness of what I would be with in separating from him-ajfj, and the apprehension of being out of one’s place.
فَأَذِنَ وَ أَرْدَفَنِي مِنْ صَالِحِ دُعَائِهِ مَا يَكُونُ ذُخْراً عِنْدَ اللَّهِ لِي وَ لِعَقِبِي وَ قَرَابَتِي إِنْ شَاءَ اللَّهُ
He-ajfj permitted and followed up for me from his-ajfj supplications, as beneficial as could be, stored for me in the Presence of Allah-azwj, for my posterity and my relatives, if Allah-azwj so Desires.
فَلَمَّا أَزِفَ ارْتِحَالِي وَ تَهَيَّأَ اعْتِزَامُ نَفْسِي غَدَوْتُ عَلَيْهِ مُوَدِّعاً وَ مُجَدِّداً لِلْعَهْدِ وَ عَرَضْتُ عَلَيْهِ مَالًا كَانَ مَعِي يَزِيدُ عَلَى خَمْسِينَ أَلْفَ دِرْهَمٍ وَ سَأَلْتُهُ أَنْ يَتَفَضَّلَ بِالْأَمْرِ بِقَبُولِهِ مِنِّي
When I started to depart and prepared myself, I went upon it bidding farewell and renewing the pact, and I presented to him-ajfj money which was with me, increasing upon fifty thousand Dirhams, and I asked if he-ajfj could be kind enough by accepting it from me.
فَابْتَسَمَ وَ قَالَ يَا أَبَا إِسْحَاقَ اسْتَعِنْ بِهِ عَلَى مُنْصَرَفِكَ فَإِنَّ الشُّقَّةَ قُذْفَةٌ وَ فَلَوَاتِ الْأَرْضِ أَمَامَكَ جُمَّةٌ وَ لَا تَحْزَنْ لِإِعْرَاضِنَا عَنْهُ فَإِنَّا قَدْ أَحْدَثْنَا لَكَ شُكْرَهُ وَ نَشْرَهُ وَ أَرْبَضْنَاهُ عِنْدَنَا بِالتَّذْكِرَةِ وَ قَبُولِ الْمِنَّةِ
He-ajfj smiled and said: ‘O Abu Is’haq! Be assisted by it upon your leaving, for the residence is far away and the wilderness of the earth in front of you is plenty, and do not grieve for our-ajfj turning away from it, for we-ajfj have narrated to you its thanking, and its spread, and we-ajfj have made it to be a memory with us-ajfj, and acceptance of the conferment.
فَتَبَارَكَ اللَّهُ لَكَ فِيمَا خَوَّلَكَ وَ أَدَامَ لَكَ مَا نَوَّلَكَ وَ كَتَبَ لَكَ أَحْسَنَ ثَوَابِ الْمُحْسِنِينَ وَ أَكْرَمَ آثَارِ الطَّائِعِينَ فَإِنَّ الْفَضْلَ لَهُ وَ مِنْهُ وَ أَسْأَلُ اللَّهَ أَنْ يَرُدَّكَ إِلَى أَصْحَابِكَ بِأَوْفَرِ الْحَظِّ مِنْ سَلَامَةِ الْأَوْبَةِ وَ أَكْنَافِ الْغِبْطَةِ بِلِينِ الْمُنْصَرَفِ
May Allah Bless you in what he has Entitled you and Make it to be permanent for you what He-azwj has Given you, and Write for you the excellent rewards of the good doers, and Honour the impacts of the obedient ones, for the Grace and the Conferment is for Him-azwj. And I-ajfj ask Allah-azwj to Return you to your companions with a plentiful share of the safe return and surround you with the blissful smooth leaving.
وَ لَا أَوْعَثَ اللَّهُ لَكَ سَبِيلًا وَ لَا حَيَّرَ لَكَ دَلِيلًا وَ اسْتَوْدِعْهُ نَفْسَكَ وَدِيعَةً لَا تَضِيعُ وَ لَا تَزُولُ بِمَنِّهِ وَ لُطْفِهِ إِنْ شَاءَ اللَّهُ
And may Allah-azwj not inconvenience a way for you nor Make any evidence to be confusing to you, and I-ajfj Entrust your soul to Him-azwj as a deposit not to be wasted, nor Remove you from His-azwj Conferment and His-azwj Kindness, if Allah-azwj so Desires.
يَا أَبَا إِسْحَاقَ إِنَّ اللَّهَ قَنَّعَنَا بِعَوَائِدِ إِحْسَانِهِ وَ فَوَائِدِ امْتِنَانِهِ وَ صَانَ أَنْفُسَنَا عَنْ مُعَاوَنَةِ الْأَوْلِيَاءِ إِلَّا عَنِ الْإِخْلَاصِ فِي النِّيَّةِ وَ إِمْحَاضِ النَّصِيحَةِ وَ الْمُحَافَظَةِ عَلَى مَا هُوَ أَتْقَى وَ أَبْقَى وَ أَرْفَعُ ذِكْراً
O Abu Ish’haq! May Allah-azwj Make us to be contented with the Granting of His-azwj Favours, and the benefits of thanking Him-azwj, and Protect ourselves from assisting the friends, except from the sincerity in the intention and purity of the good advice, and the preserving upon what is more pious and more lasting, and of lofty mention’.
قَالَ فَأَقْفَلْتُ عَنْهُ حَامِداً لِلَّهِ عَزَّ وَ جَلَّ عَلَى مَا هَدَانِي وَ أَرْشَدَنِي عَالِماً بِأَنَّ اللَّهَ لَمْ يَكُنْ لِيُعَطِّلَ أَرْضَهُ وَ لَا يُخَلِّيَهَا مِنْ حُجَّةٍ وَاضِحَةٍ وَ إِمَامٍ قَائِمٍ وَ أَلْقَيْتُ هَذَا الْخَبَرَ الْمَأْثُورَ وَ النَّسَبَ الْمَشْهُورَ تَوَخِّياً لِلزِّيَادَةِ فِي بَصَائِرِ أَهْلِ الْيَقِينِ وَ تَعْرِيفاً لَهُمْ مَا مَنَّ اللَّهُ عَزَّ وَ جَلَّ بِهِ مِنْ إِنْشَاءِ الذُّرِّيَّةِ الطَّيِّبَةِ وَ التُّرْبَةِ الزَّكِيَّةِ
He (the narrator) said, ‘I closed (the session) from him-ajfj, praising to Allah-azwj Mighty and Majestic upon what He-azwj had Guided me and Taught me the knowledge that Allah-azwj does not happen to Leave His-azwj earth, nor Vacate it from a clear Divine Authority, and a standing Imam-asws, and I cast this transmitted report, and the famous lineage, seeking the addition in the insight of the people of conviction, and as an introduction to them of what Allah-azwj Mighty and Majestic has Conferred with, from the growth of the goodly offspring and the pure soil.
وَ قَصَدْتُ أَدَاءَ الْأَمَانَةِ وَ التَّسْلِيمَ لِمَا اسْتَبَانَ لِيُضَاعِفَ اللَّهُ عَزَّ وَ جَلَّ الْمِلَّةَ الْهَادِيَةَ وَ الطَّرِيقَةَ الْمَرْضِيَّةَ قُوَّةَ عَزْمٍ وَ تَأْيِيدَ نِيَّةٍ وَ شَدَّ أُزُرٍ وَ اعْتِقَادَ عِصْمَةٍ وَ اللَّهُ يَهْدِي مَنْ يَشاءُ إِلى صِراطٍ مُسْتَقِيمٍ.
And I aimed to fulfil the entrustment and the submission to what had been clarified, for Allah‑azwj Mighty and Majestic to Increase the nation in guidance, and the pleasing method, strength of determination, and supportive intention, and tie the buttons and beliefs of infallibility, and Allah-azwj Guides the one He-azwj so Desires to the Straight Path’’.[40]
29- ك، إكمال الدين الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مَعْرُوفٍ قَالَ كَتَبَ إِلَيَّ أَبُو عَبْدِ اللَّهِ الْبَلْخِيُّ حَدَّثَنِي عَبْدُ اللَّهِ السُّورِيُّ قَالَ صِرْتُ إِلَى بُسْتَانِ بَنِي عَامِرٍ فَرَأَيْتُ غِلْمَاناً يَلْعَبُونَ فِي غَدِيرِ مَاءٍ وَ فَتًى جَالِساً عَلَى مُصَلًّى وَاضِعاً كُمَّهُ عَلَى فِيهِ فَقُلْتُ مَنْ هَذَا فَقَالُوا محمد بْنُ الْحَسَنِ وَ كَانَ فِي صُورَةِ أَبِيهِ ع.
(The book) ‘Ikmal Al Deen’ – Al Muzaffar Al Alawy, from Ibn Al Ayyash, from his father, from Ja’far Bin Marouf who said, ‘Abu Abdullah Al Balkhy wrote to me, ‘Abdullah Al Sowry narrated to me saying,
‘I went to an orchard of the clan of Aamir. I saw children playing in a spring of water, and there was a youth seated upon a prayer mat having placed his-ajfj sleeve upon his-ajfj mouth. I said, ‘Who is this?’ They said, ‘MHMD Bin Al-Hassan-ajfj’, and he-ajfj was upon the face of his-ajfj father-asws’’.[41]
30- ك، إكمال الدين سَمِعْنَا شَيْخاً مِنْ أَصْحَابِ الْحَدِيثِ يُقَالُ لَهُ أَحْمَدُ بْنُ فَارِسٍ الْأَدِيبُ يَقُولُ سَمِعْتُ بِهَمَذَانَ حِكَايَةً حَكَيْتُهَا كَمَا سَمِعْتُهَا لِبَعْضِ إِخْوَانِي فَسَأَلَنِي أَنْ أُثْبِتَهَا لَهُ بِخَطِّي وَ لَمْ أَجِدْ إِلَى مُخَالَفَتِهِ سَبِيلًا وَ قَدْ كَتَبْتُهَا وَ عَهِدْتُهَا إِلَى مَنْ حَكَاهَا وَ ذَلِكَ أَنَّ بِهَمَذَانَ نَاساً يُعْرَفُونَ بِبَنِي رَاشِدٍ وَ هُمْ كُلُّهُمْ يَتَشَيَّعُونَ وَ مَذْهَبُهُمْ مَذْهَبُ أَهْلِ الْإِمَامَةِ
(The book) ‘Ikmal Al Deen’ – We heard a Sheikh from the companions of the Ahadeeth, called Ahmad Bin Faris the teacher saying,
‘I heard a narrative at Hamdan. I narrated it just as I had heard it, to one of my brothers. He asked me to affirm it for him in my own handwriting, and I could not find any way to oppose it, I wrote it and entrusted it to the one who had narrated it, and that is, ‘There were some people at Hamdan known as the clan of Rashid, and all of them were Shias and their doctrine was the doctrine of the people of Imamate.
فَسَأَلْتُ عَنْ سَبَبِ تَشَيُّعِهِمْ مِنْ بَيْنِ أَهْلِ هَمَذَانَ فَقَالَ لِي شَيْخٌ مِنْهُمْ رَأَيْتُ فِيهِ صَلَاحاً وَ سَمْتاً إِنَّ سَبَبَ ذَلِكَ أَنَّ جَدَّنَا الَّذِي نُنْسَبُ إِلَيْهِ خَرَجَ حَاجّاً
I asked about the cause of their being Shias, from between the people of Hamdan. A Sheikh from them said to me, (and) I saw righteousness and personality being for him, ‘The cause of that is our grandfather who we are attributed to. He went out as a pilgrim’.
فَقَالَ إِنَّهُ لَمَّا صَدَرَ مِنَ الْحَجِّ وَ سَارُوا مَنَازِلَ فِي الْبَادِيَةِ قَالَ فَنَشِطْتُ فِي النُّزُولِ وَ الْمَشْيِ فَمَشَيْتُ طَوِيلًا حَتَّى أَعْيَيْتُ وَ تَعِبْتُ وَ قُلْتُ فِي نَفْسِي أَنَامُ نَوْمَةً تُرِيحُنِي فَإِذَا جَاءَ أَوَاخِرُ الْقَافِلَةِ قُمْتُ
He said, ‘When he was coming back from the Hajj and they had travelled stations in the valleys, he said, ‘I decided to descend and walk. I walked for a long time until I was fatigues and exhausted, and I said within myself, ‘I shall sleep a sleep to rest me. When the end of the caravan comes, I shall stand up’.
قَالَ فَمَا انْتَبَهْتُ إِلَّا بِحَرِّ الشَّمْسِ وَ لَمْ أَرَ أَحَداً فَتَوَحَّشْتُ وَ لَمْ أَرَ طَرِيقاً وَ لَا أَثَراً فَتَوَكَّلْتُ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ قُلْتُ أَسِيرُ حَيْثُ وَجَّهَنِي وَ مَشَيْتُ غَيْرَ طَوِيلٍ فَوَقَعْتُ فِي أَرْضٍ خَضْرَاءَ نَضِرَةٍ كَأَنَّهَا قَرِيبَةُ عَهْدٍ بِغَيْثٍ وَ إِذَا تُرْبَتُهَا أَطْيَبُ تُرْبَةٍ وَ نَظَرْتُ فِي سَوَاءِ تِلْكَ الْأَرْضِ إِلَى قَصْرٍ يَلُوحُ كَأَنَّهُ سَيْفٌ فَقُلْتُ يَا لَيْتَ شِعْرِي مَا هَذَا الْقَصْرُ الَّذِي لَمْ أَعْهَدْهُ وَ لَمْ أَسْمَعْ بِهِ
He said, ‘I did not wake up except by the heat of the sun, and I could not see anyone. I felt lonely and did not see a road, nor any traces. I relied upon Allah-azwj Mighty and Majestic, and I said, ‘I shall travel wherever He-azwj Diverts me’. And I walked, not for long. I came to be in a green, fresh land, as if it near to the time of rain, and its soil was good soil, and I looked at the expanse of that land to a castle looming (shining) as if it was a sword. I said, ‘I wish I was aware of this castle which I have not been to and have not heard of it’.
فَقَصَدْتُهُ فَلَمَّا بَلَغْتُ الْبَابَ رَأَيْتُ خَادِمَيْنِ أَبْيَضَيْنِ فَسَلَّمْتُ عَلَيْهِمَا فَرَدَّا عَلَيَّ رَدّاً جَمِيلًا وَ قَالا اجْلِسْ فَقَدْ أَرَادَ اللَّهُ بِكَ خَيْراً وَ قَامَ أَحَدُهُمَا فَدَخَلَ وَ احْتَبَسَ غَيْرَ بَعِيدٍ ثُمَّ خَرَجَ فَقَالَ قُمْ فَادْخُلْ
I aimed for it. When I reached the door, I saw two white servants. I greeted unto them. They responded to me with a beautiful response and said, ‘Be seated, for Allah-azwj Wants goodness with you’. And one of them stood up and entered, and was not withheld for long, then he came out. He said, ‘Stand and enter’.
فَدَخَلْتُ قَصْراً لَمْ أَرَ بِنَاءً أَحْسَنَ مِنْ بِنَائِهِ وَ لَا أَضْوَأَ مِنْهُ وَ تَقَدَّمَ الْخَادِمُ إِلَى سِتْرٍ عَلَى بَيْتٍ فَرَفَعَهُ ثُمَّ قَالَ لِيَ ادْخُلْ فَدَخَلْتُ الْبَيْتَ فَإِذَا فَتًى جَالِسٌ فِي وَسَطِ الْبَيْتِ وَ قَدْ عُلِّقَ عَلَى رَأْسِهِ مِنَ السَّقْفِ سَيْفٌ طَوِيلٌ تَكَادُ ظُبَتُهُ تَمَسُّ رَأْسَهُ وَ الْفَتَى بَدْرٌ يَلُوحُ فِي ظَلَامٍ
I entered a castle I had not seen a construction any more excellent that it, nor any more illuminating than it, and the servant went ahead to a curtain upon a room and raised it. Then he said to me, ‘Enter!’ I entered the room, and there was a youth seated in the middle of the room, and a long sword was hanging from the ceiling above his-ajfj head, almost touching his-ajfj head, and the youth was (like) a full moon shining in the darkness.
فَسَلَّمْتُ فَرَدَّ السَّلَامَ بِأَلْطَفِ الْكَلَامِ وَ أَحْسَنِهِ ثُمَّ قَالَ لِي أَ تَدْرِي مَنْ أَنَا فَقُلْتُ لَا وَ اللَّهِ فَقَالَ أَنَا الْقَائِمُ مِنْ آلِ مُحَمَّدٍ ص أَنَا الَّذِي أَخْرُجُ فِي آخِرِ الزَّمَانِ بِهَذَا السَّيْفِ وَ أَشَارَ إِلَيْهِ فَأَمْلَأُ الْأَرْضَ عَدْلًا وَ قِسْطاً كَمَا مُلِئَتْ جَوْراً وَ ظُلْماً
I greeted. He-ajfj responded the greeting in a kind and eloquent manner, then said to me: ‘Do you know who I-ajfj am?’ I said, ‘No, by Allah-azwj!’ He-ajfj said: ‘I-ajfj Al-Qaim-ajfj from the Progeny-asws of Muhammad-saww. I-ajfj am the one who shall emerge at the end of times with this sword’ – and he-ajfj indicated to it – ‘And I shall fill the earth with justice and fairness just as it would have been filled with tyranny and injustice’.
فَسَقَطْتُ عَلَى وَجْهِي وَ تَعَفَّرْتُ فَقَالَ لَا تَفْعَلْ ارْفَعْ رَأْسَكَ أَنْتَ فُلَانٌ مِنْ مَدِينَةٍ بِالْجَبَلِ يُقَالُ لَهَا هَمَذَانُ قُلْتُ صَدَقْتَ يَا سَيِّدِي وَ مَوْلَايَ
I fell down upon my face and rolled on the ground. He-ajfj said: ‘Do not do so! Raise your head, you are so and so from a city by the mountain called Hamdan!’ I said, ‘You-ajfj speak the truth, O my chief and my Master-ajfj!’
قَالَ فَتُحِبُّ أَنْ تَئُوبَ إِلَى أَهْلِكَ قُلْتُ نَعَمْ يَا سَيِّدِي وَ أُبَشِّرُهُمْ بِمَا أَتَاحَ اللَّهُ عَزَّ وَ جَلَّ لِي فَأَوْمَأَ إِلَى الْخَادِمِ فَأَخَذَ بِيَدِي وَ نَاوَلَنِي صُرَّةً وَ خَرَجَ وَ مَشَى مَعِي خُطُوَاتٍ
He-ajfj said: ‘Would you like to return to your family?’ I said, ‘Yes, O my chief, and give them good news of what Allah-azwj Mighty and Majestic has Ordained for me’. He-ajfj gestured to the servant. He grabbed my hand and gave me a pouch and went out and walked with me some steps.
فَنَظَرْتُ إِلَى ظِلَالٍ وَ أَشْجَارٍ وَ مَنَارَةِ مَسْجِدٍ فَقَالَ أَ تَعْرِفُ هَذَا الْبَلَدَ قُلْتُ إِنَّ بِقُرْبِ بَلَدِنَا بَلْدَةً تُعْرَفُ بِأَسْتَابَادَ وَ هِيَ تُشْبِهُهَا
I looked at shades and trees and a minaret of a Masjid. He said, ‘Do you recognise this city?’ I said, ‘Nearby our city there is a city called Astabad, and it resembles it’.
قَالَ فَقَالَ هَذِهِ أَسْتَابَادُ امْضِ رَاشِداً فَالْتَفَتُّ فَلَمْ أَرَهُ وَ دَخَلْتُ أَسْتَابَادَ وَ إِذَا فِي الصُّرَّةِ أَرْبَعُونَ أَوْ خَمْسُونَ دِينَاراً فَوَرَدْتُ هَمَذَانَ وَ جَمَعْتُ أَهْلِي وَ بَشَّرْتُهُمْ بِمَا أَتَاحَ اللَّهُ لِي وَ يَسَّرَهُ عَزَّ وَ جَلَّ وَ لَمْ نَزَلْ بِخَيْرٍ مَا بَقِيَ مَعَنَا مِنْ تِلْكَ الدَّنَانِيرِ.
He (the narrator) said, ‘He said, ‘This is Astabad! Go, having been guided’. I turned, but I did not see him, and I entered Astabad, and in the pouch there were forty or fifty Dinars. I arrived at Hamdan and gathered my family members and gave them good news of what Allah-azwj had Granted to me, and the Mighty and Majestic cheered him (me), and we did not cease to be with goodness for as long as (something) from those Dinars remained with us’’.[42]
31- ك، إكمال الدين الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مَعْرُوفٍ عَنْ أَبِي عَبْدِ اللَّهِ الْبَلْخِيِّ عَنْ مُحَمَّدِ بْنِ صَالِحٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قَنْبَرٍ الْكَبِيرِ مَوْلَى الرِّضَا ع قَالَ خَرَجَ صَاحِبُ الزَّمَانِ ع عَلَى جَعْفَرٍ الْكَذَّابِ مِنْ مَوْضِعٍ لَمْ يَعْلَمْ بِهِ عِنْدَ مَا نَازَعَ فِي الْمِيرَاثِ عِنْدَ مُضِيِّ أَبِي مُحَمَّدٍ ع
(The book) ‘Ikmal Al Deen’ – Al Muzaffar Al Alawy, from Ibn Al Ayyash, from his father, from Ja’far Bin Marouf, from Abu Abdullah Al Balkhy, from Muhammad bin Salih, from Ali Bin Muhammad Bin Qanbar Al Kabeer,
‘A slave of Al-Reza-asws said: ‘Master-ajfj of the Time came out against Ja’far the liar, from a place he did not know of, during the dispute regarding the inheritance at the passing away of Abu Muhammad-asws.
فَقَالَ لَهُ يَا جَعْفَرُ مَا لَكَ تَعْرِضُ فِي حُقُوقِي فَتَحَيَّرَ جَعْفَرٌ وَ بَهَتَ ثُمَّ غَابَ عَنْهُ فَطَلَبَ جَعْفَرٌ بَعْدَ ذَلِكَ فِي النَّاسِ فَلَمْ يَرَهُ
He-ajfj said to him: ‘O Ja’far! What is the matter with you objecting regarding my-ajfj rights?’ Ja’far was bewildered and stunned. Then he-ajfj disappeared from him. Ja’far searched after that among the people but could not see him-ajfj.
فَلَمَّا مَاتَتِ الْجَدَّةُ أُمُّ الْحَسَنِ أَمَرَتْ أَنْ تُدْفَنَ فِي الدَّارِ فَنَازَعَهُمْ وَ قَالَ هِيَ دَارِي لَا تُدْفَنُ فِيهَا فَخَرَجَ ع فَقَالَ لَهُ يَا جَعْفَرُ دَارُكَ هِيَ ثُمَّ غَابَ فَلَمْ يَرَهُ بَعْدَ ذَلِكَ.
When the grandmother-as, mother-as of Al-Hassan-asws died, she-as instructed that she be buried in the house. He (Ja’far) disputed them and said, ‘It is my house. She will not be buried here!’ He-ajfj emerged and said to him: ‘O Ja’far! Is this your house?’ Then he-ajfj disappeared and was not seen after that’’.[43]
32- ك، إكمال الدين حَدَّثَنَا أَبُو الْحَسَنِ عَلِيُّ بْنُ مُوسَى بْنِ أَحْمَدَ بْنِ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ وَجَدْتُ فِي كِتَابِ أَبِي رَضِيَ اللَّهُ عَنْهُ حَدَّثَنَا مُحَمَّدُ بْنُ أَحْمَدَ الطُّوَالُ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الطَّبَرِيِّ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ سَمِعْتُ أَبِي يَقُولُ سَمِعْتُ جَدِّي عَلِيَّ بْنَ مَهْزِيَارَ يَقُولُ كُنْتُ نَائِماً فِي مَرْقَدِي إِذْ رَأَيْتُ فِيمَا يَرَى النَّائِمُ قَائِلًا يَقُولُ لِي حُجَّ فِي هَذِهِ السَّنَةِ فَإِنَّكَ تَلْقَى صَاحِبَ زَمَانِكَ
(The book) ‘Ikmal Al Deen’ – It is narrated to us by Abu Al-Hassan Ali Bin Musa Bin Ahmad Bin Ibrahim Bin Muhammad Bin Abdullah son of Musa Bin Ja’far Bin Muhammad Bin Ali Bin Al Husayn Bin Ali Bin Abu Talib-asws. He said, ‘I found in the book of my father, may Allah-azwj be Pleased with him, ‘It is narrated to us by Muhammad Bin Ahmad Al Tuwal, from his father, from Al-Hassan Bin Ali Al Tabari, from Abu Ja’far Muhammad Bin Ali Bin Mahziyar who said, ‘I heard my father saying, ‘I heard my grandfather Ali Bin Mahziyar saying,
‘I was sleeping in my bed when I saw in what the sleeping ones tends to see, a speak saying to me, ‘Perform Hajj during this year, for you shall meet Master-ajfj of your time!’
قَالَ عَلِيُّ بْنُ مَهْزِيَارَ فَانْتَبَهْتُ فَرِحاً مَسْرُوراً فَمَا زِلْتُ فِي صَلَاتِي حَتَّى انْفَجَرَ عَمُودُ الصُّبْحِ وَ فَرَغْتُ مِنْ صَلَاتِي وَ خَرَجْتُ أَسْأَلُ عَنِ الْحَاجِّ فَوَجَدْتُ رِفْقَةً تُرِيدُ الْخُرُوجَ فَبَادَرْتُ مَعَ أَوَّلِ مَنْ خَرَجَ فَمَا زِلْتُ كَذَلِكَ حَتَّى خَرَجُوا وَ خَرَجْتُ بِخُرُوجِهِمْ أُرِيدُ الْكُوفَةَ
Ali Bin Mahziyar said, ‘I woke up suddenly happy, cheerful. I did not cease to be in my Salat until the pillars of the morning burst forth, and I freed from my Salat and went out to ask about the pilgrims. I found friends intending the going out. I rushed with the first one going out. I did not cease to be like that until they went out, and I went out along with their going out, intending Al-Kufa.
فَلَمَّا وَافَيْتُهَا نَزَلْتُ عَنْ رَاحِلَتِي وَ سَلَّمْتُ مَتَاعِي إِلَى ثِقَاتِ إِخْوَانِي وَ خَرَجْتُ أَسْأَلُ عَنْ آلِ أَبِي مُحَمَّدٍ ص فَمَا زِلْتُ كَذَلِكَ فَلَمْ أَجِدْ أَثَراً وَ لَا سَمِعْتُ خَبَراً وَ خَرَجْتُ فِي أَوَّلِ مَنْ خَرَجَ أُرِيدُ الْمَدِينَةَ
When I arrived to it, I descended from my riding animal and submitted my luggage to a trusted one from my brothers, and I went out asking about the family of Abu Muhammad-asws. I did not cease to be like that but could not find any trace nor did I heard of any news, and I went out among the first one to go out intending Al-Medina.
فَلَمَّا دَخَلْتُهَا لَمْ أَتَمَالَكْ أَنْ نَزَلْتُ عَنْ رَاحِلَتِي وَ سَلَّمْتُ رَحْلِي إِلَى ثِقَاتِ إِخْوَانِي وَ خَرَجْتُ أَسْأَلُ عَنِ الْخَبَرِ وَ أَقْفُو الْأَثَرَ فَلَا خَبَراً سَمِعْتُ وَ لَا أَثَراً وَجَدْتُ فَلَمْ أَزَلْ كَذَلِكَ إِلَى أَنْ نَفَرَ النَّاسُ إِلَى مَكَّةَ وَ خَرَجْتُ مَعَ مَنْ خَرَجَ حَتَّى وَافَيْتُ مَكَّةَ
When I entered it, I could not control myself from descending from my riding animal, and I submitted my luggage to a trusted one from my brothers, and I went out asking about the news and finding any trace. But neither did I heard any news nor found any trace. I did not cease to be like that until the people went to Makkah, and I went out with the ones who went out, until I arrived at Makkah.
وَ نَزَلْتُ وَ اسْتَوْثَقْتُ مِنْ رَحْلِي وَ خَرَجْتُ أَسْأَلُ عَنْ آلِ أَبِي مُحَمَّدٍ ع فَلَمْ أَسْمَعْ خَبَراً وَ لَا وَجَدْتُ أَثَراً فَمَا زِلْتُ بَيْنَ الْإِيَاسِ وَ الرَّجَاءِ مُتَفَكِّراً فِي أَمْرِي وَ عَاتِباً عَلَى نَفْسِي وَ قَدْ جَنَّ اللَّيْلُ وَ أَرَدْتُ أَنْ يَخْلُوَ لِي وَجْهُ الْكَعْبَةِ لِأَطُوفَ بِهَا وَ أَسْأَلَ اللَّهَ يُعَرِّفُنِي أَمَلِي فِيهَا
And I descended and entrusted my luggage and went out asking about the family of Abu Muhammad-asws. But I neither heard any news nor could I find any trace. I did not cease to be between the despair and the hope, thoughtful regarding my matter, and blaming myself, and the night was shielding, and I wanted a facet of the Kabah to be vacant for me so I could perform Tawaaf with it and ask Allah-azwj to Make me realise my hopes regarding it.
فَبَيْنَا أَنَا كَذَلِكَ وَ قَدْ خَلَا لِي وَجْهُ الْكَعْبَةِ إِذْ قُمْتُ إِلَى الطَّوَافِ فَإِذَا أَنَا بِفَتًى مَلِيحِ الْوَجْهِ طَيِّبِ الرَّوْحِ مُتَرَدٍّ بِبُرْدَةٍ مُتَّشَحٍ بِأُخْرَى وَ قَدْ عَطَفَ بِرِدَائِهِ عَلَىعَاتِقِهِ
While I was like that, and a facet of the Kabah had been vacant for me, when I stood up to perform the Tawaaf. There I was with a youth, nice face, pleasant aroma, trousered with one wrap and shirted with another, and he had placed an end of his (head) cloak upon his shoulder.
فَحَرَّكْتُهُ فَالْتَفَتَ إِلَيَّ فَقَالَ مِمَّنِ الرَّجُلُ فَقُلْتُ مِنَ الْأَهْوَازِ فَقَالَ أَ تَعْرِفُ بِهَا ابْنَ الْخَضِيبِ فَقُلْتُ رَحِمَهُ اللَّهُ دُعِيَ فَأَجَابَ فَقَالَ رَحِمَهُ اللَّهُ فَلَقَدْ كَانَ بِالنَّهَارِ صَائِماً وَ بِاللَّيْلِ قَائِماً وَ لِلْقُرْآنِ تَالِياً وَ لَنَا مُوَالِياً أَ تَعْرِفُ بِهَا عَلِيَّ بْنَ مَهْزِيَارَ فَقُلْتُ أَنَا عَلِيُّ بْنُ مَهْزِيَارَ
I moved towards him. He turned towards me. He said, ‘Where is the man from?’ I said, ‘From Al-Ahwaz’. He said, ‘Do you know Ibn Al-Khazeyb at it?’ I said, ‘May Allah-azwj have Mercy on him! He was called (by Allah-azwj), so he answered’. He said, ‘May Allah-azwj have Mercy on him, for he used to be fasting at daytime, and standing (for Salat) at night, and a reciter of the Quran, and a friend of ours. Do you know Ali Bin Mahziyar, at it?’ I said, ‘I am Ali Bin Mahziyar’.
فَقَالَ أَهْلًا وَ سَهْلًا بِكَ يَا أَبَا الْحَسَنِ أَ تَعْرِفُ الضَّرِيحَيْنِ قُلْتُ نَعَمْ قَالَ وَ مَنْ هُمَا قُلْتُ مُحَمَّدٌ وَ مُوسَى قَالَ وَ مَا فَعَلْتَ الْعَلَامَةَ الَّتِي بَيْنَكَ وَ بَيْنَ أَبِي مُحَمَّدٍ ع فَقُلْتُ مَعِي قَالَ أَخْرِجْهَا إِلَيَّ فَأَخْرَجْتُ إِلَيْهِ خَاتَماً حَسَناً عَلَى فَصِّهِ مُحَمَّدٌ وَ عَلِيٌّ
He said, ‘Welcome and hello to you, O Abu Al-Hassan! Do you recognise the two shrines?’ I said, ‘Yes’. He said, ‘And who is in them?’ I said, ‘Muhammad-asws and Musa-asws’. He said, ‘And what have you done with the sign which is between you and Abu Muhammad-asws?’ I said, ‘(It is) with me’. He said, ‘Bring it out to me’. I brought out to him an excellent ring. Upon its stone was (inscribed) ‘Muhammad’ and ‘Ali’.
فَلَمَّا رَآهُ بَكَى بُكَاءً طَوِيلًا وَ هُوَ يَقُولُ رَحِمَكَ اللَّهُ يَا أَبَا مُحَمَّدٍ فَلَقَدْ كُنْتَ إِمَاماً عَادِلًا ابْنَ أَئِمَّةٍ أَبَا إِمَامٍ أَسْكَنَكَ اللَّهُ الْفِرْدَوْسَ الْأَعْلَى مَعَ آبَائِكَ
When he saw it, he cried a prolonged crying, and he was saying, ‘May Allah-azwj have Mercy on Abu Muhammad-asws! He-asws was a just Imam-asws, son-asws of the Imams-asws, father-asws of an Imam-ajfj. May Allah-azwj Settle you in the lofty Al-Firdows along with your-asws forefathers‑asws!’
ثُمَّ قَالَ يَا أَبَا الْحَسَنِ صِرْ إِلَى رَحْلِكَ وَ كُنْ عَلَى أُهْبَةِ السَّفَرِ حَتَّى إِذَا ذَهَبَ الثُّلُثُ مِنَ اللَّيْلِ وَ بَقِيَ الثُّلُثَانِ فَالْحَقْ بِنَا فَإِنَّكَ تَرَى مُنَاكَ
Then he said, ‘O Abu Al-Hassan! Go to your riding animal and be upon preparedness of the journey, until when a third from the night is gone, and two-thirds remain, then meet up with us, for you shall see your wishes (come true)’.
قَالَ ابْنُ مَهْزِيَارَ فَانْصَرَفْتُ إِلَى رَحْلِي أُطِيلُ الْفِكْرَ حَتَّى إِذَا هَجَمَ الْوَقْتُ فَقُمْتُ إِلَى رَحْلِي فَأَصْلَحْتُهُ وَ قَدَّمْتُ رَاحِلَتِي فَحَمَلْتُهَا وَ صِرْتُ فِي مَتْنِهَا حَتَّى لَحِقْتُ الشِّعْبَ فَإِذَا أَنَا بِالْفَتَى هُنَاكَ يَقُولُ أَهْلًا وَ سَهْلًا يَا أَبَا الْحَسَنِ طُوبَى لَكَ فَقَدْ أُذِنَ لَكَ
Ibn Mahziyar said, ‘I left to go to my riding animal, prolonging the thoughtfulness, until when the time came, I stood up to my riding animal and corrected it, and I brought forward my riding animal and loaded it, and I got on to it, until I caught up with the youth. Over there, the youth said, ‘Welcome and hello, O Abu Al-Hassan! Beatitude be for you, for there is permission for you!’
فَسَارَ وَ سِرْتُ بِسَيْرِهِ حَتَّى جَازَ بِي عَرَفَاتٍ وَ مِنًى وَ صِرْتُ فِي أَسْفَلِ ذِرْوَةِ الطَّائِفِ فَقَالَ لِي يَا أَبَا الْحَسَنِ انْزِلْ وَ خُذْ فِي أُهْبَةِ الصَّلَاةِ فَنَزَلَ وَ نَزَلْتُ حَتَّى إِذَا فَرَغَ مِنْ صَلَاتِهِ وَ فَرَغْتُ
He travelled, and I travelled with his travelling, until he crossed over with me, Arafaat, and Mina, and I came to be in in the lower peak of Al-Taif. He said to me, ‘O Abu Al-Hassan! Descend and take in the preparation for the Salat’. He descended, and I descended until when he was free from his Salat and I was free (from mine).
ثُمَّ قَالَ لِي خُذْ فِي صَلَاةِ الْفَجْرِ وَ أَوْجِزْ فَأَوْجَزْتُ فِيهَا وَ سَلَّمَ وَ عَفَّرَ وَجْهَهُ فِي التُّرَابِ ثُمَّ رَكِبَ وَ أَمَرَنِي بِالرُّكُوبِ ثُمَّ سَارَ وَ سِرْتُ بِسَيْرِهِ حَتَّى عَلَا الذِّرْوَةَ فَقَالَ الْمَحْ هَلْ تَرَى شَيْئاً فَلَمَحْتُ فَرَأَيْتُ بُقْعَةً نَزِهَةً كَثِيرَةَ الْعُشْبِ وَ الْكَلَإِ فَقُلْتُ يَا سَيِّدِي أَرَى بُقْعَةً كَثِيرَةَ الْعُشْبِ وَ الْكَلَإِ
Then he said to me, ‘Take regarding Al-Fajr Salat and be brief’. I was brief regarding it, and performed Salaam, and he rolled his face in the dust, then he rode and instructed me with the riding. Then he travelled and I travelled with his travelling until he ascended the peak. He said, ‘Look around! Do you see anything?’ I looked around, and I saw a picnic spot with a lot of grass and pasture. I said, ‘O my chief! I see a spot with a lot of grass and pasture!’
فَقَالَ لِي هَلْ فِي أَعْلَاهَا شَيْءٌ فَلَمَحْتُ فَإِذَا أَنَا بِكَثِيبِ رَمْلٍ فَوْقَهُ بَيْتٌ مِنْ شَعْرٍ يَتَوَقَّدُ نُوراً فَقَالَ لِي هَلْ رَأَيْتَ شَيْئاً فَقُلْتُ أَرَى كَذَا وَ كَذَا فَقَالَ لِي يَا ابْنَ مَهْزِيَارَ طِبْ نَفْساً وَ قَرَّ عَيْناً فَإِنَّ هُنَاكَ أَمَلَ كُلِّ مُؤَمِّلٍ
He said to me, ‘Is there anything in its top part?’ I looked and there was a sand dune. Above it was a room of fur, emitting light. He said to me, ‘Do you see anything?’ I said, ‘I see such and such!’ He said to me, ‘O Ibn Mahziyar! Feel good and delight your eyes, for over there is a hope of every hoping one!’
ثُمَّ قَالَ لِيَ انْطَلِقْ بِنَا فَسَارَ وَ سِرْتُ حَتَّى صَارَ فِي أَسْفَلِ الذِّرْوَةِ ثُمَّ قَالَ لِي انْزِلْ فَهَاهُنَا يَذِلُّ كُلُّ صَعْبٍ
Then he said to me, ‘Let us go!’ He travelled and I travelled, until he came to be in the lower part of the sand dune. Then he said to me, ‘Descend, for over here is a removal of every difficulty’.
فَنَزَلَ وَ نَزَلْتُ حَتَّى قَالَ لِي يَا ابْنَ مَهْزِيَارَ خَلِّ عَنْ زِمَامِ الرَّاحِلَةِ فَقُلْتُ عَلَى مَنْ أُخَلِّفُهَا وَ لَيْسَ هَاهُنَا أَحَدٌ فَقَالَ إِنَّ هَذَا حَرَمٌ لَا يَدْخُلُهُ إِلَّا وَلِيٌّ وَ لَا يَخْرُجُ مِنْهُ إِلَّا وَلِيٌّ
He descended, and I descended until he said to me, ‘O Ibn Mahziyar! Let go of the rein of the riding animal!’ I said, ‘Upon who should I leave it behind, and there is no one over here?’ He said, ‘The is a sanctuary (Hurrum). No one can enter it except a friend, nor can anyone exit from it except a friend’.
فَخَلَّيْتُ عَنِ الرَّاحِلَةِ وَ سَارَ وَ سِرْتُ مَعَهُ فَلَمَّا دَنَا مِنَ الْخِبَاءِ سَبَقَنِي وَ قَالَ لِي هُنَاكَ إِلَى أَنْ يُؤْذَنَ لَكَ فَمَا كَانَ إِلَّا هُنَيْئَةً فَخَرَجَ إِلَيَّ وَ هُوَ يَقُولُ طُوبَى لَكَ فَقَدْ أُعْطِيتَ سُؤْلَكَ
I freed the riding animal, and he walked, and I walked with him. When we were near from the tent, he went ahead of me and said to me, ‘Be over here until he-ajfj permits for you!’ It was not except a little while until he came out to me, and he said, ‘Beatitude be to you, for you have been granted what you had asked for!’
قَالَ فَدَخَلْتُ عَلَيْهِ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ هُوَ جَالِسٌ عَلَى نَمَطٍ عَلَيْهِ نَطْعُ أَدَمٍ أَحْمَرَ مُتَّكِئٌ عَلَى مِسْوَرَةِ أَدَمٍ فَسَلَّمْتُ فَرَدَّ عَلَيَّ السَّلَامَ وَ لَمَحْتُهُ
He (the narrator) said, ‘I entered to see him-ajfj, may the Salawaat of Allah-azwj be upon him-ajfj, and he-ajfj was seated upon a sheet upon which was a red leather rug, leaning upon a skin pillow. I greeted. He-ajfj responded the greeting unto me, and I glanced at him-ajfj.
فَرَأَيْتُ وَجْهاً مِثْلَ فِلْقَةِ قَمَرٍ لَا بِالْخَرِقِ وَ لَا بِالنَّزِقِ وَ لَا بِالطَّوِيلِ الشَّامِخِ وَ لَا بِالْقَصِيرِ اللَّاصِقِ مَمْدُودَ الْقَامَةِ صَلْتَ الْجَبِينِ أَزَجَّ الْحَاجِبَيْنِ أَدْعَجَ الْعَيْنَيْنِ أَقْنَى الْأَنْفِ سَهْلَ الْخَدَّيْنِ عَلَى خَدِّهِ الْأَيْمَنِ خَالٌ
I saw a face like a segment of the moon. Neither was he-ajfj clumsy nor ill-tempered, nor being very tall nor very short, of moderate stature, smooth forehead, beautiful eyebrows, black eyes, curved nose, flat cheeked. There was a mole upon his-ajfj right cheek.
فَلَمَّا أَنَا بَصُرْتُ بِهِ حَارَ عَقْلِي فِي نَعْتِهِ وَ صِفَتِهِ فَقَالَ لِي يَا ابْنَ مَهْزِيَارَ كَيْفَ خَلَّفْتَ إِخْوَانَكَ بِالْعِرَاقِ قُلْتُ فِي ضَنْكِ عَيْشٍ وَ هَنَاةٍ قَدْ تَوَاتَرَتْ عَلَيْهِمْ سُيُوفُ بَنِي الشَّيْصَبَانِ
When I sighted him-ajfj, my mind was confused in attributing him-ajfj and describing him-ajfj. He‑ajfj said to me: ‘O Ibn Mahziyar! How have you left behind your brothers at Al-Iraq?’ I said, ‘In a (financially) constricted life and severities. The swords of the clan of Al-Shaysaban have frequented against them’.
فَقَالَ قاتَلَهُمُ اللَّهُ أَنَّى يُؤْفَكُونَ كَأَنِّي بِالْقَوْمِ وَ قَدْ قُتِلُوا فِي دِيَارِهِمْ وَ أَخَذَهُمْ أَمْرُ رَبِّهِمْ لَيْلًا أَوْ نَهَاراً فَقُلْتُ مَتَى يَكُونُ ذَلِكَ يَا ابْنَ رَسُولِ اللَّهِ
He said, ‘May Allah Fight them! How deluded they are [9:30]. It is as if I-ajfj am with the people and they have been killed in their houses and the Command of their Lord-azwj is Seizing them at night or day’. I said, ‘When will that be happening, O son-ajfj of Rasool-Allah-saww?’
فَقَالَ إِذَا حِيلَ بَيْنَكُمْ وَ بَيْنَ سَبِيلِ الْكَعْبَةِ بِأَقْوَامٍ لَا خَلَاقَ لَهُمْ وَ اللَّهُ وَ رَسُولُهُ مِنْهُمْ بَرَاءٌ وَ ظَهَرَتِ الْحُمْرَةُ فِي السَّمَاءِ ثَلَاثاً فِيهَا أَعْمِدَةٌ كَأَعْمِدَةِ اللُّجَيْنِ تَتَلَأْلَأُ نُوراً وَ يَخْرُجُ الشروسي مِنْ أرمنية [إِرْمِينِيَّةَ] وَ آذَرْبِيجَانَ يُرِيدُ وَرَاءَ الرَّيِّ الْجَبَلَ الْأَسْوَدَ الْمُتَلَاحِمَ بِالْجَبَلِ الْأَحْمَرِ لَزِيقُ جِبَالِ طَالَقَانَ
He-ajfj said: ‘When there is a barrier between you all and the way to the Kabah by a people having no manners for them, and Allah-azwj and His-azwj Rasool-saww are disavowed from them, and the redness appears in the sky for three (days) in which would be columns like the silver columns emitting light, and Al-Shorous will rebel from Armenia and Azerbaijan intending the water supply (dam) behind the black mountain adhering with the red mountain level with the mountain of Talaqan.
فَتَكُونُ بَيْنَهُ وَ بَيْنَ الْمَرْوَزِيِّ وَقْعَةٌ صَيْلَمَانِيَّةٌ يَشِيبُ فِيهَا الصَّغِيرُ وَ يَهْرَمُ مِنْهَا الْكَبِيرُ وَ يَظْهَرُ الْقَتْلُ بَيْنَهُمَا فَعِنْدَهَا تَوَقَّعُوا خُرُوجَهُ إِلَى الزَّوْرَاءِ فَلَا يَلْبَثُ بِهَا حَتَّى يُوَافِيَ مَاهَانَ ثُمَّ يُوَافِي وَاسِطَ الْعِرَاقِ فَيُقِيمُ بِهَا سَنَةً أَوْ دُونَهَا
There will occur between him and Al-Marouzy, the event of Seylamaniya during which the young ones would become grey-haired, and the old ones would become decrepit from it, and the killing would appear between the two. During it, anticipate his emergence to Al-Zawra. He will not remain at it until he arrives at Mahan. Then he will arrive at Wasit, Al-Iraq. He shall stay at it for a year or less than it.
ثُمَّ يَخْرُجُ إِلَى كُوفَانَ فَتَكُونُ بَيْنَهُمْ وَقْعَةٌ مِنَ النَّجَفِ إِلَى الْحِيرَةِ إِلَى الْغَرِيِّ وَقْعَةٌ شَدِيدَةٌ تَذْهَلُ مِنْهَا الْعُقُولُ فَعِنْدَهَا يَكُونُ بَوَارُ الْفِئَتَيْنِ وَ عَلَى اللَّهِ حَصَادُ الْبَاقِينَ
Then he will go out to Kowfan, and an event shall take place between from, from Al-Najaf to Al-Hira to Al-Ghary, such a sever event, the minds would be stunned from it. During it there would be ruination of the two parties, and upon Allah-azwj would be the slaying of the remainder’.
ثُمَّ تَلَا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَتاها أَمْرُنا لَيْلًا أَوْ نَهاراً فَجَعَلْناها حَصِيداً كَأَنْ لَمْ تَغْنَ بِالْأَمْسِ
Then he-ajfj recited: ‘In the Name of Allah-azwj the Beneficent, the Merciful. Our Command come to it at night or by day, and We Make it mowed down as if it had not flourished the day before. Like that, We Detail the Signs for a people who are pondering [10:24]’.
فَقُلْتُ سَيِّدِي يَا ابْنَ رَسُولِ اللَّهِ مَا الْأَمْرُ
I said, ‘My chief-ajfj! O son-ajfj of Rasool-Allah-saww! What is the Command?’
قَالَ نَحْنُ أَمْرُ اللَّهِ عَزَّ وَ جَلَّ وَ جُنُودُهُ
He-ajfj said: ‘We (Imams-asws) are the Command of Allah-azwj Mighty and Majestic, and His-azwj army!’
قُلْتُ سَيِّدِي يَا ابْنَ رَسُولِ اللَّهُ حَانَ الْوَقْتُ قَالَ وَ اقْتَرَبَتِ السَّاعَةُ وَ انْشَقَّ الْقَمَرُ.
I said, ‘My chief-ajfj! O son-ajfj of Rasool-Allah-saww! Is it time?’ He-ajfj said: ‘The time approached, and the moon split apart [54:1]’’.[44]
بيان: و قوله متى يكون ذلك يحتمل أن يكون سؤالا عن قيامه ع و خروجه و لو كان سؤالا عن انقراض بني العباس فجوابه ع محمول على ما هو غرضه الأصلي من ظهور دولتهم ع.
Explanation: And his words, ‘When would that happen?’, it is possible that the question is about his-ajfj standing, but if the question is about the extinction of the Abbasids, so his-ajfj answer is carried upon what is its original purpose, from the appearance of their-asws government.
ثم اعلم أن اختلاف أسماء رواة هذه القصة يحتمل أن يكون اشتباها من الرواة أو يكون وقع لهم جميعا هذه الوقائع المتشابهة و الأظهر أن علي بن مهزيار هو علي بن إبراهيم بن مهزيار نسب إلى جده و هو ابن أخي علي بن مهزيار المشهور إذ يبعد إدراكه لهذا الزمان و يؤيده ما في سند هذا الخبر من نسبة محمد إلى جده إن لم يسقط الابن بين الكنية و الاسم.
Then know that the different name of the reporters of this story (under H 28), carries upon it being its resembling from the reporters, or this event has occurred upon them all with similarities, and the apparent is that Ali Bin Mahziyar, he is Ali Bin Ibrahim Bin Mahziyar, attributed to his grandfather, and he is a son of the brother of Ali Bin Mahziyar, the famous, when it is far-fetched of his coming across to this time period, and it is supported by what is in the attribution of this report, from the attribution of Muhammad to his grandfather that between the teknonym and the name wasn’t dropped for the son.
ثم اعلم أن اشتمال هذه الأخبار على أن له ع أخا مسمى بموسى غريب.
Then know that the inclusion of this report, that there is a brother for him-ajfj named as ‘Musa’, is strange’.
33- ك، إكمال الدين عَلِيُّ بْنُ الْحَسَنِ بْنِ عَلِيِّ بْنِ مُحَمَّدٍ الْعَلَوِيُّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ بْنَ وَجْنَاءَ يَقُولُ حَدَّثَنَا أَبِي عَنْ جَدِّهِ أَنَّهُ كَانَ فِي دَارِ الْحَسَنِ بْنِ عَلِيٍّ ع قَالَ فَكَبَسَتْنَا الْخَيْلُ وَ فِيهِمْ جَعْفَرُ بْنُ عَلِيِّ بْنِ مُحَمَّدٍ الْكَذَّابُ وَ اشْتَغَلُوا بِالنَّهْبِ وَ الْغَارَةِ وَ كَانَتْ هِمَّتِي فِي مَوْلَايَ الْقَائِمِ ع
(The book) ‘Ikmal Al Deen’ – Ali Bin Al-Hassan Bin Ali Bin Muhammad Al Alawy said, ‘I heard Abu Al-Hassan Bin Wajna’a saying,
‘It is narrated to us by my father, from his grandfather that he was in the house of Al-Hassan‑asws Bin Ali-asws. He said, ‘The cavalry scattered, and among them was Ja’far the liar, son of Ali-asws Bin Muhammad-asws, and they were busy with the looting and the raiding, and my concern was regarding my Master-ajfj Al-Qaim-ajfj.
قَالَ فَإِذَا بِهِ قَدْ أَقْبَلَ وَ خَرَجَ عَلَيْهِمْ مِنَ الْبَابِ وَ أَنَا أَنْظُرُ إِلَيْهِ وَ هُوَ ع ابْنُ سِتِّ سِنِينَ فَلَمْ يَرَهُ أَحَدٌ حَتَّى غَابَ.
He (the narrator) said, ‘Behold, he-ajfj came and emerged to them from the door, and I was looking at him-ajfj and he-ajfj was a boy of six years. No one saw him-ajfj until he-ajfj disappeared’’.[45]
34- ك، إكمال الدين أَحْمَدُ بْنُ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ عَنِ الْحُسَيْنِ بْنِ زَيْدِ بْنِ عَبْدِ اللَّهِ الْبَغْدَادِيِّ عَنْ عَلِيِّ بْنِ سِنَانٍ الْمَوْصِلِيِّ عَنْ أَبِيهِ قَالَ لَمَّا قُبِضَ سَيِّدُنَا أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ عَلِيٍّ الْعَسْكَرِيُّ ع وَفَدَ مِنْ قُمَّ وَ الْجِبَالِ وُفُودٌ بِالْأَمْوَالِ الَّتِي كَانَتْ تُحْمَلُ عَلَى الرَّسْمِ وَ لَمْ يَكُنْ عِنْدَهُمْ خَبَرُ وَفَاتِهِ ع
(The book) ‘Ikmal Al Deen’ – Ahmad Bin Al Husayn Bin Abdullah, from Al Husayn Bin Zayd Bi Abdullah Al Baghdadi, from Ali Bin Sinan Al Mowsily, from his father who said,
‘When our Master-asws Abu Muhammad Al-Hassan Bin Ali Al-Askari-asws passed away, a delegation from Qum and the mountain was delegated with the wealth which had been carried upon the norm, and there was no news with them of his-asws having passed away.
فَلَمَّا أَنْ وَصَلُوا إِلَى سُرَّ مَنْ رَأَى سَأَلُوا عَنْ سَيِّدِنَا الْحَسَنِ بْنِ عَلِيٍّ ع فَقِيلَ لَهُمْ إِنَّهُ قَدْ فُقِدَ قَالُوا فَمَنْ وَارِثُهُ قَالُوا أَخُوهُ جَعْفَرُ بْنُ عَلِيٍّ فَسَأَلُوا عَنْهُ فَقِيلَ لَهُمْ قَدْ خَرَجَ مُتَنَزِّهاً وَ رَكِبَ زَوْرَقاً فِي الدِّجْلَةِ يَشْرَبُ وَ مَعَهُ الْمُغَنُّونَ
When they arrived to Surmanray, they asked about our Master-asws Al-Hassan-asws Bin Ali-asws. It was said to them, ‘He-asws is lost (to us)’. They said, ‘So who is his-asws inheritor?’ They said, ‘His-asws brother, Ja’far Bin Ali (the liar)’. They asked about him. It was said to them, ‘He has gone out for a picnic and sailing a boat in the river Tigris, drinking, and with him are the singers.
قَالَ فَتَشَاوَرَ الْقَوْمُ وَ قَالُوا لَيْسَتْ هَذِهِ صِفَاتِ الْإِمَامِ وَ قَالَ بَعْضُهُمْ لِبَعْضٍ امْضُوا بِنَا لِنَرُدَّ هَذِهِ الْأَمْوَالَ عَلَى أَصْحَابِهَا فَقَالَ أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ جَعْفَرٍ الْحِمْيَرِيُّ الْقُمِّيُّ قِفُوا بِنَا حَتَّى يَنْصَرِفَ هَذَا الرَّجُلُ وَ نَخْتَبِرَ أَمْرَهُ عَلَى الصِّحَّةِ
He (the narrator) said, ‘They consulted and said, ‘These aren’t attributes of the Imam-asws!’ And they said to each other, ‘Let us go to return this wealth back to their owners’. Abu Al-Abbas Muhammad Bin Ja’far Al-Himeyri Al-Qummi said, ‘Pause with us until this man leaves and we can investigate the news of his affair upon the correctness’’.
قَالَ فَلَمَّا انْصَرَفَ دَخَلُوا عَلَيْهِ فَسَلَّمُوا عَلَيْهِ وَ قَالُوا يَا سَيِّدَنَا نَحْنُ قَوْمٌ مِنْ أَهْلِ قُمَّ وَ مَعَنَا جَمَاعَةٌ مِنَ الشِّيعَةِ وَ غَيْرِهَا وَ كُنَّا نَحْمِلُ إِلَى سَيِّدِنَا أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ ع الْأَمْوَالَ
He (the narrator) said, ‘When he left, they entered to see him (Ja’far the liar). They greeted unto him and said, ‘O our chief! We are a group from the people of Qum, and with us is a group from the Shias and others, and we were carrying the wealth to out Master Abu Muhammad Al-Hassan-asws Bin Ali-asws’.
فَقَالَ وَ أَيْنَ هِيَ قَالُوا مَعَنَا قَالَ احْمَلُوهَا إِلَيَّ قَالُوا إِنَّ لِهَذِهِ الْأَمْوَالِ خَبَراً طَرِيفاً فَقَالَ وَ مَا هُوَ
He said, ‘And where is it?’ They said, ‘With us’. He said, ‘Carry it to me!’ They said, ‘There is odd news for this wealth’. He said, ‘And what is it?’
قَالُوا إِنَّ هَذِهِ الْأَمْوَالَ تُجْمَعُ وَ يَكُونُ فِيهَا مِنْ عَامَّةِ الشِّيعَةِ الدِّينَارُ وَ الدِّينَارَانِ ثُمَّ يَجْعَلُونَهَا فِي كِيسٍ وَ يَخْتِمُونَ عَلَيْهَا وَ كُنَّا إِذَا وَرَدْنَا بِالْمَالِ قَالَ سَيِّدُنَا أَبُو مُحَمَّدٍ ع جُمْلَةُ الْمَالِ كَذَا وَ كَذَا دِينَاراً مِنْ فُلَانٍ كَذَا وَ مِنْ فُلَانٍ كَذَا حَتَّى يَأْتِي عَلَى أَسْمَاءِ النَّاسِ كُلِّهِمْ وَ يَقُولُ مَا عَلَى الْخَوَاتِيمِ مِنْ نَقْشٍ
They said, ‘This wealth is a collection, and there happens to be in it the Dinar and the two Dinars from the general Shias. Then we made it to be in a bag and concurred upon it (amount). And it has been so that whenever we had arrived with the wealth, our Master-asws Abu Muhammad-asws would say regarding the total wealth: ‘Such and Such Dinar is from so and so, and such and such is from so and so’, to the extent that he-asws would come upon the names of the people, all of them, and he-asws would say what inscription there would be upon the seals’.
فَقَالَ جَعْفَرٌ كَذَبْتُمْ تَقُولُونَ عَلَى أَخِي مَا لَمْ يَفْعَلْهُ هَذَا عِلْمُ الْغَيْبِ
Ja’far said to them, ‘You are lying! You are saying upon my brother-asws what he-asws did not do. This is knowledge of the hidden matters!’’
قَالَ فَلَمَّا سَمِعَ الْقَوْمُ كَلَامَ جَعْفَرٍ جَعَلَ يَنْظُرُ بَعْضُهُمْ إِلَى بَعْضٍ فَقَالَ لَهُمُ احْمِلُوا هَذَا الْمَالَ إِلَيَّ فَقَالُوا إِنَّا قَوْمٌ مُسْتَأْجَرُونَ وُكَلَاءُ لِأَرْبَابِ الْمَالِ وَ لَا نُسَلِّمُ الْمَالَ إِلَّا بِالْعَلَامَاتِ الَّتِي كُنَّا نَعْرِفُهَا مِنْ سَيِّدِنَا أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ ع فَإِنْ كُنْتَ الْإِمَامَ فَبَرْهِنْ لَنَا وَ إِلَّا رَدَدْنَاهَا إِلَى أَصْحَابِهَا يَرَوْنَ فِيهَا رَأْيَهُمْ
He (the narrator) said, ‘When the group heard the talk of Ja’far, they went on to look at each other. He said to them, ‘Bring this wealth to me!’ They said, ‘We are a group of employed representatives to take care of the wealth, and we will not submit the wealth except with the signs which we have been recognising from our Master Abu Muhammad Al-Hassan-asws Bin Ali-asws. So, if you were the Imam-asws, then prove it to us, or else we shall return it to its owners, viewing their views regarding these’’.
قَالَ فَدَخَلَ جَعْفَرٌ عَلَى الْخَلِيفَةِ وَ كَانَ بِسُرَّ مَنْ رَأَى فَاسْتَعْدَى عَلَيْهِمْ فَلَمَّا حَضَرُوا قَالَ الْخَلِيفَةُ احْمِلُوا هَذَا الْمَالَ إِلَى جَعْفَرٍ قَالُوا أَصْلَحَ اللَّهُ أَمِيرَ الْمُؤْمِنِينَ إِنَّا قَوْمٌ مُسْتَأْجَرُونَ وُكَلَاءُ لِأَرْبَابِ هَذِهِ الْأَمْوَالِ وَ هِيَ وَدَاعَةٌ لِجَمَاعَةٍ أَمَرُونَا أَنْ لَا نُسَلِّمَهَا إِلَّا بِعَلَامَةٍ وَ دَلَالَةٍ وَ قَدْ جَرَتْ بِهَذَا الْعَادَةُ مَعَ أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ ع
He (the narrator) said, ‘Ja’far entered to see the caliph, and he was at Surmanray, and sought assistance against them. When they presented, the caliph said, ‘Carry this wealth to Ja’far!’ They said, ‘May Allah-azwj Keep commander of the faithful well! We are a group of employed representatives taking care of this wealth, and it is an entrustment for a community who have instructed us that we should not submit it except with a sign and evidence, and the norm has flowed with this with Abu Muhammad Al-Hassan Bin Ali-asws’.
فَقَالَ الْخَلِيفَةُ وَ مَا الدَّلَالَةُ الَّتِي كَانَتْ لِأَبِي مُحَمَّدٍ
The caliph said, ‘And what is the evidence which had been for Abu Muhammad-asws?’
قَالَ الْقَوْمُ كَانَ يَصِفُ الدَّنَانِيرَ وَ أَصْحَابَهَا وَ الْأَمْوَالَ وَ كَمْ هِيَ فَإِذَا فَعَلَ ذَلِكَ سَلَّمْنَاهَا إِلَيْهِ وَ قَدْ وَفَدْنَا عَلَيْهِ مِرَاراً فَكَانَتْ هَذِهِ عَلَامَتَنَا مِنْهُ وَ دَلَالَتَنَا وَ قَدْ مَاتَ فَإِنْ يَكُنْ هَذَا الرَّجُلُ صَاحِبَ هَذَا الْأَمْرِ فَلْيُقِمْ لَنَا مَا كَانَ يُقِيمُ لَنَا أَخُوهُ وَ إِلَّا رَدَدْنَاهَا إِلَى أَصْحَابِهَا
The group said, ‘He-asws used to describe the Dinars and their owners, and the wealth and how much it was. So when he (Ja’far) were to do that, we shall submit it to him, and we had come as delegates to him-asws repeatedly, and this used to be our signs from him-asws and our evidence. And he-asws has died, so if this man happens to be the master of this command, then let him establish to us what had been established to us by his brother-asws, or else we shall return it to its owners’.
فَقَالَ جَعْفَرٌ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ هَؤُلَاءِ قَوْمٌ كَذَّابُونَ يَكْذِبُونَ عَلَى أَخِي وَ هَذَا عِلْمُ الْغَيْبِ فَقَالَ الْخَلِيفَةُ الْقَوْمُ رُسُلٌ وَ ما عَلَى الرَّسُولِ إِلَّا الْبَلاغُ الْمُبِينُ
Ja’far said, ‘O commander of the faithful! This group is lying. They are lying upon my brother‑asws, and this (requires) knowledge of the hidden matters’. The caliph said, ‘The group are messengers, and it is not upon the messenger except the clear delivery’’.
قَالَ فَبُهِتَ جَعْفَرٌ وَ لَمْ يُحِرْ جَوَاباً فَقَالَ الْقَوْمُ يَتَطَوَّلُ أَمِيرُ الْمُؤْمِنِينَ بِإِخْرَاجِ أَمْرِهِ إِلَى مَنْ يُبَدْرِقُنَا حَتَّى نَخْرُجَ مِنْ هَذِهِ الْبَلْدَةِ
He (the narrator) said, ‘Ja’far was stunned and did not respond an answer. The group said, ‘Can the commander of the faithful lengthen his order to the one who can protect us until we exit from this city?’’
قَالَ فَأَمَرَ لَهُمْ بِنَقِيبٍ فَأَخْرَجَهُمْ مِنْهَا فَلَمَّا أَنْ خَرَجُوا مِنَ الْبَلَدِ خَرَجَ عَلَيْهِمْ غُلَامٌ أَحْسَنُ النَّاسِ وَجْهاً كَأَنَّهُ خَادِمٌ فَنَادَى يَا فُلَانَ بْنَ فُلَانٍ وَ يَا فُلَانَ بْنَ فُلَانٍ أَجِيبُوا مَوْلَاكُمْ
He (the narrator) said, ‘He ordered a captain to be for them who took them out from it (safely). When they had exited from the city, a boy emerged to them, best of the people in face, as if he was a servant. He called out, ‘O so and so, son of son and so! And O so and so, son of so and so! Answer your Master-ajfj!’’
قَالَ فَقَالُوا لَهُ أَنْتَ مَوْلَانَا قَالَ مَعَاذَ اللَّهِ أَنَا عَبْدُ مَوْلَاكُمْ فَسِيرُوا إِلَيْهِ
He (the narrator) said, ‘They said to him, ‘Are you our Master-ajfj?’ He said, ‘Allah-azwj Forbid! I am a servant of your Master-ajfj, so travel to him-ajfj!’
قَالُوا فَسِرْنَا مَعَهُ حَتَّى دَخَلْنَا دَارَ مَوْلَانَا الْحَسَنِ بْنِ عَلِيٍّ ع فَإِذَا وَلَدُهُ الْقَائِمُ ع قَاعِدٌ عَلَى سَرِيرٍ كَأَنَّهُ فِلْقَةُ الْقَمَرِ عَلَيْهِ ثِيَابٌ خُضْرٌ فَسَلَّمْنَا عَلَيْهِ فَرَدَّ عَلَيْنَا السَّلَامَ ثُمَّ قَالَ جُمْلَةُ الْمَالِ كَذَا وَ كَذَا دِينَاراً حَمَلَ فُلَانٌ كَذَا وَ فُلَانٌ كَذَا وَ لَمْ يَزَلْ يَصِفُ حَتَّى وَصَفَ الْجَمِيعَ ثُمَّ وَصَفَ ثِيَابَنَا وَ رِحَالَنَا وَ مَا كَانَ مَعَنَا مِنَ الدَّوَابِّ
They said, ‘We travelled with him until we entered the house of our Master Al-Hassan-asws Bin Ali-asws, and there was his-asws son-ajfj Al-Qaim-asws seated upon a bed, as if he-ajfj was a segment of the moon. Upon him-ajfj were green clothes. We greeted unto him-ajfj. He-ajfj responded the greeting to us, then said: ‘The total wealth is such and such Dinars. The load of so and so was such and such, and so and so was such and such’ – and he-ajfj did not cease to describe until he-ajfj had described it all. Then he-ajfj described our garments, and our luggage, and whatever animals were with us.
فَخَرَرْنَا سُجَّداً لِلَّهِ عَزَّ وَ جَلَّ شُكْراً لِمَا عَرَفْنَا وَ قَبَّلْنَا الْأَرْضَ بَيْنَ يَدَيْهِ ثُمَّ سَأَلْنَاهُ عَمَّا أَرَدْنَا فَأَجَابَ فَحَمَلْنَا إِلَيْهِ الْأَمْوَالَ وَ أَمَرَنَا الْقَائِمُ أَنْ لَا نَحْمِلَ إِلَى سُرَّ مَنْ رَأَى بَعْدَهَا شَيْئاً فَإِنَّهُ يَنْصِبُ لَنَا بِبَغْدَادَ رَجُلًا نَحْمِلُ إِلَيْهِ الْأَمْوَالَ وَ يَخْرُجُ مِنْ عِنْدِهِ التَّوْقِيعَاتُ
We fell down in Sajdah to Allah-azwj Mighty and Majestic thanking for what we had recognised, and we kissed the ground in front of him-ajfj. The we asked him-ajfj about what we wanted. He‑ajfj answered. We brought the wealth to him-ajfj, and Al-Qaim-ajfj instructed us that we should not bring anything to Surmanray after it, for he-ajfj would nominate a man for us at Baghdad we can carry they wealth to him, and the letters would be emerging from him-ajfj’.
قَالَ فَانْصَرَفْنَا مِنْ عِنْدِهِ وَ دَفَعَ إِلَى أَبِي الْعَبَّاسِ مُحَمَّدِ بْنِ جَعْفَرٍ الْقُمِّيِّ الْحِمْيَرِيِّ شَيْئاً مِنَ الْحَنُوطِ وَ الْكَفَنِ وَ قَالَ لَهُ أَعْظَمَ اللَّهُ أَجْرَكَ فِي نَفْسِكَ
He (the narrator) said, ‘We left from his-ajfj presence and he-ajfj handed to Abu Al-Abbas Muhammad Bin Ja’far Al-Qummi Al-Himeyri, something from the embalmment and the shroud and said to him: ‘May Allah-azwj Magnify your recompense regarding yourself!’’
قَالَ فَمَا بَلَغَ أَبُو الْعَبَّاسِ عَقَبَةَ هَمَذَانَ حَتَّى تُوُفِّيَ رَحِمَهُ اللَّهُ وَ كَانَ بَعْدَ ذَلِكَ تُحْمَلُ الْأَمْوَالُ إِلَى بَغْدَادَ إِلَى النُّوَّابِ الْمَنْصُوبِينَ وَ يَخْرُجُ مِنْ عِنْدِهِمُ التَّوْقِيعَاتُ.
He (the narrator) said, ‘Abu Al-Abbas did not even reach the hills of Hamdan until he died, may Allah-azwj have Mercy on him. And after that, we were carrying the wealth to Baghdad to the nominated deputies, and the letters came out from them’’.[46]
قال الصدوق رحمه الله هذا الخبر يدل على أن الخليفة كان يعرف هذا الأمر كيف هو و أين موضعه فلهذا كف عن القوم و عما معهم من الأموال و دفع جعفر الكذاب عنهم و لم يأمرهم بتسليمها إليه إلا أنه كان يحب أن يخفى هذا الأمر و لا يظهر لئلا يهتدي إليه الناس فيعرفونه.
Note: Al-Sadouq, may Allah-azwj have Mercy on him, said, ‘This report is evidence upon that the caliph had known this matter, how it wat, and where its place was. Therefore, for this (reason), he refrained from the group and from what wealth was with them, and he repelled Ja’far the liar away from them and did not order them to submit it to him, except that it was obliged that he should hide this matter and not reveal it lest the people are guided to him-ajfj, and they would recognise him-ajfj’.
وَ قَدْ كَانَ جَعْفَرٌ حَمَلَ إِلَى الْخَلِيفَةِ عِشْرِينَ أَلْفَ دِينَارٍ لَمَّا تُوُفِّيَ الْحَسَنُ بْنُ عَلِيٍّ ع فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ تَجْعَلُ لِي مَرْتَبَةَ أَخِي وَ مَنْزِلَتَهُ
And Ja’far had carried twenty thousand Dinars to the caliph when Al-Hassan-asws Bin Ali-asws had passed away. He said to him, ‘O commander of the faithful! Make the rank of my brother-asws to be for me, and his-asws status!’
فَقَالَ الْخَلِيفَةُ اعْلَمْ أَنَّ مَنْزِلَةَ أَخِيكَ لَمْ تَكُنْ بِنَا إِنَّمَا كَانَتْ بِاللَّهِ عَزَّ وَ جَلَّ نَحْنُ كُنَّا نَجْتَهِدُ فِي حَطِّ مَنْزِلَتِهِ وَ الْوَضْعِ مِنْهُ وَ كَانَ اللَّهُ عَزَّ وَ جَلَّ يَأْبَى إِلَّا أَنْ يَزِيدَهُ كُلَّ يَوْمٍ رِفْعَةً بِمَا كَانَ فِيهِ مِنَ الصِّيَانَةِ وَ حُسْنِ السَّمْتِ وَ الْعِلْمِ وَ الْعِبَادَةِ
The caliph said, ‘Know that the status of your brother-asws did not happen to be with us. But rather, it happened to be with Allah-azwj Mighty and Majestic. We were struggling in degrading his-asws status and dropping it from him-asws, and Allah-azwj Mighty and Majestic Refused except to Increase it every day in loftiness due to what dealings were with him-asws and the excellent manners, and the knowledge and the worship.
فَإِنْ كُنْتَ عِنْدَ شِيعَةِ أَخِيكَ بِمَنْزِلَتِهِ فَلَا حَاجَةَ بِكَ إِلَيْنَا وَ إِنْ لَمْ تَكُنْ عِنْدَهُمْ بِمَنْزِلَتِهِ وَ لَمْ يَكُنْ فِيكَ مَا فِي أَخِيكَ لَمْ نُغْنِ عَنْكَ فِي ذَلِكَ شَيْئاً
So if you were with your brother’s rank in the presence of the Shias, there would be no need for you to us, and if you do not happen to be with his-asws status in their presence, and there does not happen to be in you what was in your brother-asws, nothing would avail you regarding that’’.[47]
روى الكليني في الكافي ج 1 ص 505 حديث أحمد بن عبيد اللّه بن خاقان يصف فيه أبا محمّد الحسن العسكريّ أنّه قال:- في حديث- فجاء جعفر بعد ذلك الى أبى- و هو وزير المعتمد على اللّه أحمد بن المتوكل- فقال: اجعل لي مرتبة أخى، و اوصل إليك في كل سنة عشرين ألف دينار.-
Note: It is reported by Al-Kulayni in Al-Kafi V 1, P 505, a Hadeeth by Ahmad Bin Ubeydullah Bin Khaqan describing in it Abu Muhammad Al-Hassan Al-Askari-asws. He (Muhammad Bin Yahya) said in a Hadeeth: So Ja’far came to my father after that, and he was a minister of Al Mu’tamid Ala Allah Ahmad Bin Al-Mutawakkil. He said, ‘Make the rank of my brother-asws to be for me and I shall send you twenty thousand Dinars every month!’
فزبره أبى و أسمعه و قال له: يا أحمق السلطان جرد سيفه في الذين زعموا ان اباك و أخاك أئمة ليردهم عن ذلك، فلم يتهيأ له ذلك، فان كنت عند شيعة أبيك و أخيك اماما فلا حاجة بك الى السلطان أن يرتبك مراتبهما، و لا غير السلطان، و ان لم تكن عندهم بهذه المنزلة، لم تنلها بنا.
My father rebuked him and him hear (an earful) and said to him, ‘O idiot! The sultan has bared his sword regarding the ones who claim that your father-asws and your brother-asws are Imams-asws, in order to return them from that, so why are you preparing that for him? If you were an Imam-asws in the presence of the Shias of your father-asws and your brother-asws, then there is no need for you to the sultan that he should accord you their-asws ranks, nor anyone other than the sultan, and if you do not happen to be with this status in their presence, you will not get it with us!’
و استقله أبى عند ذلك و استضعفه و أمر أن يحجب عنه فلم يأذن له في الدخول عليه حتى مات أبى، و خرجنا و هو على تلك الحال، و السلطان يطلب أثر ولد الحسن بن عليّ.
And my father belittled him during that and weakened him, and he instructed that he be barred from him, so there was no permission for him regarding the entry to see him until my father died, and we went out and he was upon that state, and the sultan was seeking the traces of the son-ajfj of Al-Hassan Bin Ali-asws’.
35- غط، الغيبة للشيخ الطوسي جَعْفَرُ بْنُ مُحَمَّدِ بْنِ مَالِكٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَنْصَارِيِّ قَالَ وَجَّهَ قَوْمٌ مِنَ الْمُفَوِّضَةِ وَ الْمُقَصِّرَةِ كَامِلَ بْنَ إِبْرَاهِيمَ الْمَدَنِيَّ إِلَى أَبِي مُحَمَّدٍ ع قَالَ كَامِلٌ فَقُلْتُ فِي نَفْسِي أَسْأَلُهُ لَا يَدْخُلُ الْجَنَّةَ إِلَّا مَنْ عَرَفَ مَعْرِفَتِي وَ قَالَ بِمَقَالَتِي
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – Ja’far Bin Muhammad Bin Malik, from Muhammad Bin Abdullah Bin Ja’far, from Muhammad Bin Ahmad Al Ansari who said,
‘A group from the Mufawwiza (believers in delegation), and the derogators sent Kamil Bin Ibrahim Al-Madany to Abu Muhammad-asws. Kamil said, ‘I said within myself, ‘I shall ask him-asws that no one can enter the Paradise except one who recognises what I recognise and says (believes) in my words (beliefs)’.
قَالَ فَلَمَّا دَخَلْتُ عَلَى سَيِّدِي أَبِي مُحَمَّدٍ ع نَظَرْتُ إِلَى ثِيَابٍ بَيَاضٍ نَاعِمَةٍ عَلَيْهِ فَقُلْتُ فِي نَفْسِي وَلِيُّ اللَّهِ وَ حُجَّتُهُ يَلْبَسُ النَّاعِمَ مِنَ الثِّيَابِ وَ يَأْمُرُنَا نَحْنُ بِمُوَاسَاةِ الْإِخْوَانِ وَ يَنْهَانَا عَنْ لُبْسِ مِثْلِهِ
He (the narrator) said, ‘When I entered to see my Master-asws Abu Muhammad-asws, I looked at soft white clothes being upon him-asws. I said within myself ‘A Guardian-asws of Allah-azwj and His-azwj Divine Authority is wearing the soft from the clothes, and he-asws is instructing us with consoling the brethren and forbids us from wearing similar to it!’
فَقَالَ مُتَبَسِّماً يَا كَامِلُ وَ حَسَرَ عَنْ ذِرَاعَيْهِ فَإِذَا مِسْحٌ أَسْوَدُ خَشِنٌ عَلَى جِلْدِهِ فَقَالَ هَذَا لِلَّهِ وَ هَذَا لَكُمْ
He-asws said smiling: ‘O Kamil!’ – and he-asws rolled upon from his-asws forearm, and there was black sackcloth, coarse upon his-asws skin. He-asws said: ‘This (inner clothing) is for Allah-azwj, and this (outer clothing) is for you all’.
فَسَلَّمْتُ وَ جَلَسْتُ إِلَى بَابٍ عَلَيْهِ سِتْرٌ مُرْخًى فَجَاءَتِ الرِّيحُ فَكَشَفَتْ طَرَفَهُ فَإِذَا أَنَا بِفَتًى كَأَنَّهُ فِلْقَةُ قَمَرٍ مِنْ أَبْنَاءِ أَرْبَعِ سِنِينَ أَوْ مِثْلِهَا فَقَالَ لِي يَا كَامِلَ بْنَ إِبْرَاهِيمَ فَاقْشَعْرَرْتُ مِنْ ذَلِكَ وَ أُلْهِمْتُ أَنْ قُلْتُ لَبَّيْكَ يَا سَيِّدِي
I greeted and sat down to a door having a curtain dropped upon it. The breeze came and uncovered its end, and there I was with a youth as if he-ajfj was a segment of the moon, from the boys of four years or similar to it. He-asws said to me: ‘O Kamil Bin Ibrahim!’ I became aware and was inspired to say, ‘Here I am, O my Master-asws!’
فَقَالَ جِئْتَ إِلَى وَلِيِّ اللَّهِ وَ حُجَّتِهِ وَ بَابِهِ تَسْأَلُهُ هَلْ يَدْخُلُ الْجَنَّةَ إِلَّا مَنْ عَرَفَ مَعْرِفَتَكَ وَ قَالَ بِمَقَالَتِكَ فَقُلْتُ إِي وَ اللَّهِ
He-asws said: ‘You have come to a Guardian-asws of Allah-azwj, and His-azwj Divine Authority, and His-azwj Door (access point) to ask whether anyone would enter the Paradise except the one who recognises what you recognise and says what you are saying’. ‘I said, ‘Yes, by Allah-azwj!’
قَالَ إِذَنْ وَ اللَّهِ يَقِلَّ دَاخِلُهَا وَ اللَّهِ إِنَّهُ لَيَدْخُلُهَا قَوْمٌ يُقَالُ لَهُمُ الْحَقِّيَّةُ قُلْتُ يَا سَيِّدِي وَ مَنْ هُمْ قَالَ قَوْمٌ مِنْ حُبِّهِمْ لِعَلِيٍّ يَحْلِفُونَ بِحَقِّهِ وَ لَا يَدْرُونَ مَا حَقُّهُ وَ فَضْلُهُ
He-asws said: ‘Then by Allah-azwj, few would be entering it. By Allah-azwj! A people called Al-Haqiya would be entering it’. I said, ‘O my Master-asws! And who are they?’ He-asws said: ‘A people, their love is for Ali-asws. They are swearing by his-asws right but still unaware what his‑asws rights and his-asws merits are!’
ثُمَّ سَكَتَ ع عَنِّي سَاعَةً ثُمَّ قَالَ وَ جِئْتَ تَسْأَلُهُ عَنْ مَقَالَةِ الْمُفَوِّضَةِ كَذَبُوا بَلْ قُلُوبُنَا أَوْعِيَةٌ لِمَشِيَّةِ اللَّهِ فَإِذَا شَاءَ شِئْنَا وَ اللَّهُ يَقُولُ وَ ما تَشاؤُنَ إِلَّا أَنْ يَشاءَ اللَّهُ
Then he-asws was silent from me for a while. Afterwards he-asws said: ‘And you have come to ask about the beliefs of Al-Mufawwiza. They are lying! But our-asws hearts are receptacles of the Desire of Allah-azwj. So, whenever Allah-azwj Desires something, we-asws desire it, and Allah‑azwj Says: And you (Imams) are not desiring except if Allah so Desires, Lord of the worlds [81:29]’.
ثُمَّ رَجَعَ السِّتْرُ إِلَى حَالَتِهِ فَلَمْ أَسْتَطِعْ كَشْفَهُ فَنَظَرَ إِلَيَّ أَبُو مُحَمَّدٍ ع مُتَبَسِّماً فَقَالَ يَا كَامِلُ مَا جُلُوسُكَ وَ قَدْ أَنْبَأَكَ بِحَاجَتِكَ الْحُجَّةُ مِنْ بَعْدِي فَقُمْتُ وَ خَرَجْتُ وَ لَمْ أُعَايِنْهُ بَعْدَ ذَلِكَ
Then the curtain returned to its state, and I was not able to uncover it. Abu Muhammad-asws looked at me smiling. He-asws said: ‘O Kamil! Why are you (still) sitting and I-asws have already informed you with your need, the Divine Authority from after me-asws!’ I stood up and went out and did not see him-ajfj after that’.
قَالَ أَبُو نُعَيْمٍ فَلَقِيتُ كَامِلًا فَسَأَلْتُهُ عَنْ هَذَا الْحَدِيثِ فَحَدَّثَنِي بِهِ.
Abu Nueym said, ‘I met Kamil. I asked him about this Hadeeth. He narrated to me with it’’.[48]
36- غط، الغيبة للشيخ الطوسي مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنِ الْقَنْبَرِيِّ مِنْ وُلْدِ قَنْبَرٍ الْكَبِيرِ مَوْلَى أَبِي الْحَسَنِ الرِّضَا ع قَالَ جَرَى حَدِيثُ جَعْفَرٍ فَشَتَمَهُ فَقُلْتُ فَلَيْسَ غَيْرُهُ فَهَلْ رَأَيْتَهُ قَالَ لَمْ أَرَهُ وَ لَكِنْ رَآهُ غَيْرِي قُلْتُ وَ مَنْ رَآهُ قَالَ رَآهُ جَعْفَرٌ مَرَّتَيْنِ وَ لَهُ حَدِيثٌ وَ حَدَّثَ عَنْ رَشِيقٍ صَاحِبِ المادراي [الْمَادَرَانِيِ]
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – Muhammad Bin Yaqoub, from Ahmad Bin Al Nazar, from Al Qanbary from the sons of Qanbar the great,
‘A slave of Abu Al-Hassan Al-Reza-asws having said: ‘A discussion of Ja’far flowed, so he insulted him. I said, ‘There isn’t anyone else. Have you seen him-ajfj?’ He said, ‘I have not seen him-ajfj but others have seen him-ajfj’. I said, ‘And who has seen him-ajfj?’ He said, ‘Ja’far has seen him twice, and for him there is a Hadeeth and he narrated from Rasheeq, companion of Al-Maday (Madarany)’.
قَالَ بَعَثَ إِلَيْنَا الْمُعْتَضِدُ وَ نَحْنُ ثَلَاثَةُ نَفَرٍ فَأَمَرَنَا أَنْ يَرْكَبَ كُلُّ وَاحِدٍ مِنَّا فَرَساً وَ يَجْنُبَ آخَرَ وَ نَخْرُجَ مُخَفِّفِينَ لَا يَكُونُ مَعَنَا قَلِيلٌ وَ لَا كَثِيرٌ إِلَّا عَلَى السَّرْجِ مُصَلًّى وَ قَالَ لَنَا الْحَقُوا بِسَامَرَّةَ وَ وَصَفَ لَنَا مَحَلَّةً وَ دَاراً وَ قَالَ إِذَا أَتَيْتُمُوهَا تَجِدُوا عَلَى الْبَابِ خَادِماً أَسْوَدَ فَاكْبِسُوا الدَّارَ وَ مَنْ رَأَيْتُمْ فِيهَا فَأْتُونِي بِرَأْسِهِ
He said, ‘Al-Mu’tazid sent for us, and we were three persons. He ordered us to ride, each one of us, a horse and besides another, and we went out lightly. Neither was there anything little nor more with us, except a prayer mat upon the saddle. And he said to us, ‘Join up at Samarrah’, and he described a neighbourhood to us, and a house. And he said, ‘When you get to it, you will find a black servant at the door, and the one you see being therein, come to me with his head!’
فَوَافَيْنَا سَامَرَّةَ فَوَجَدْنَا الْأَمْرَ كَمَا وَصَفَهُ وَ فِي الدِّهْلِيزِ خَادِمٌ أَسْوَدُ وَ فِي يَدِهِ تِكَّةٌ يَنْسِجُهَا فَسَأَلْنَاهُ عَنِ الدَّارِ وَ مَنْ فِيهَا فَقَالَ صَاحِبُهَا فَوَ اللَّهِ مَا الْتَفَتَ إِلَيْنَا وَ قَلَّ اكْتِرَاثُهُ بِنَا فَكَبَسْنَا الدَّارَ كَمَا أَمَرَنَا فَوَجَدْنَا دَاراً سَرِيَّةً وَ مُقَابِلُ الدَّارِ سِتْرٌ مَا نَظَرْتُ قَطُّ إِلَى أَنْبَلَ مِنْهُ كَأَنَّ الْأَيْدِيَ رُفِعَتْ عَنْهُ فِي ذَلِكَ الْوَقْتِ وَ لَمْ يَكُنْ فِي الدَّارِ أَحَدٌ
We arrived at Samarrah. We found the matter being just as he had described it, and in the vestibule was a black servant, and in his hand was a waistband he was weaving it. We asked him about the house and the ones in it. He said, ‘Its owner’. He neither turned towards us and little was his care for us. We attacked the house just as we had been ordered to. We found a secret room and facing the door was a curtain I had not seen any nobler than it. It is as if the hands had been raised from it during that time, and there did not happen to be anyone in the house.
فَرَفَعْنَا السِّتْرَ فَإِذَا بَيْتٌ كَبِيرٌ كَأَنَّ بَحْراً فِيهِ وَ فِي أَقْصَى الْبَيْتِ حَصِيرٌ قَدْ عَلِمْنَا أَنَّهُ عَلَى الْمَاءِ وَ فَوْقَهُ رَجُلٌ مِنْ أَحْسَنِ النَّاسِ هَيْئَةً قَائِمٌ يُصَلِّي فَلَمْ يَلْتَفِتْ إِلَيْنَا وَ لَا إِلَى شَيْءٍ مِنْ أَسْبَابِنَا
We raised the curtain, and there, it was a large room, as if there was an ocean (water) in it, and at the end of the room there was a straw mat. We knew that it had been upon the water, and above it was a man, most handsome of the people in appearance, standing, praying Salat. He-ajfj neither turned to us nor to anything from our causes.
فَسَبَقَ أَحْمَدُ بْنُ عَبْدِ اللَّهِ لِيَتَخَطَّى الْبَيْتَ فَغَرِقَ فِي الْمَاءِ وَ مَا زَالَ يَضْطَرِبُ حَتَّى مَدَدْتُ يَدِي إِلَيْهِ فَخَلَّصْتُهُ وَ أَخْرَجْتُهُ وَ غُشِيَ عَلَيْهِ وَ بَقِيَ سَاعَةً وَ عَادَ صَاحِبِيَ الثَّانِي إِلَى فِعْلِ ذَلِكَ الْفِعْلِ فَنَالَهُ مِثْلُ ذَلِكَ وَ بَقِيتُ مَبْهُوتاً
Ahmad Bin Abdullah went ahead in order to go through the room. He drowned (fell into) the water, and he did not cease to be restless until I extended my hand to him and rescued him, and extracted him, and there was unconsciousness upon him, and he remained such for a time. And my second companion repeated to do that deed, and he was faced with similar to that, and I remained stunned.
فَقُلْتُ لِصَاحِبِ الْبَيْتِ الْمَعْذِرَةُ إِلَى اللَّهِ وَ إِلَيْكَ فَوَ اللَّهِ مَا عَلِمْتُ كَيْفَ الْخَبَرُ وَ لَا إِلَى مَنْ أَجِيءُ وَ أَنَا تَائِبٌ إِلَى اللَّهِ فَمَا الْتَفَتَ إِلَى شَيْءٍ مِمَّا قُلْنَا وَ مَا انْفَتَلَ عَمَّا كَانَ فِيهِ
I said to owner of the house, ‘The apologies are to Allah-azwj and to you-ajfj! By Allah-azwj! I did not know the news, nor to whom I am coming, and I am repenting to Allah-azwj’. But he-ajfj did not turn to anything from what we said nor turn from what he-ajfj was in.
فَهَالَنَا ذَلِكَ وَ انْصَرَفْنَا عَنْهُ وَ قَدْ كَانَ الْمُعْتَضِدُ يَنْتَظِرُنَا وَ قَدْ تَقَدَّمَ إِلَى الْحُجَّابِ إِذَا وَافَيْنَاهُ أَنْ نَدْخُلَ عَلَيْهِ فِي أَيِّ وَقْتٍ كَانَ فَوَافَيْنَاهُ فِي بَعْضِ اللَّيْلِ فَأُدْخِلْنَا عَلَيْهِ فَسَأَلَنَا عَنِ الْخَبَرِ فَحَكَيْنَا لَهُ مَا رَأَيْنَا فَقَالَ وَيْحَكُمْ لَقِيَكُمْ أَحَدٌ قَبْلِي وَ جَرَى مِنْكُمْ إِلَى أَحَدٍ سَبَبٌ أَوْ قَوْلٌ قُلْنَا لَا
That terrified us and we left from him-ajfj, and Al-Mu’tazid was awaiting us, and he had sent a message to the doormen when we arrived to him to let us enter in whichever time we arrived in part of the night. We entered to see him. He asked us about the news. We narrated to him what we had seen. He said, ‘Woe be to you all! Did you meet anyone else before me, and a means flowed to anyone, or any word?’ We said, ‘No’.
فَقَالَ أَنَا نَفِيٌ مِنْ جَدِّي وَ حَلَفَ بِأَشَدِّ أَيْمَانٍ لَهُ أَنَّهُ رَجُلٌ إِنْ بَلَغَهُ هَذَا الْخَبَرُ لَيَضْرِبَنَّ أَعْنَاقَنَا فَمَا جَسَرْنَا أَنْ نُحَدِّثَ بِهِ إِلَّا بَعْدَ مَوْتِهِ.
He said, ‘I am benefitting from my ancestor (Al-Abbas)’, and he swore with the strongest of oaths for it that if this report were to reach him from any man, he would strike off our neck. So we did not have the courage to narrated with it except after his death’’.[49]
37- يج، الخرائج و الجرائح عَنْ رَشِيقٍ صَاحِبِ المادراي [الْمَادَرَانِيِ] مِثْلَهُ وَ قَالَ فِي مَوْضِعٍ آخَرَ ثُمَّ بَعَثُوا عَسْكَراً أَكْثَرَ فَلَمَّا دَخَلُوا الدَّارَ سَمِعُوا مِنَ السِّرْدَابِ قِرَاءَةَ الْقُرْآنِ فَاجْتَمَعُوا عَلَى بَابِهِ وَ حَفِظُوهُ حَتَّى لَا يَصْعَدَ وَ لَا يَخْرُجَ وَ أَمِيرُهُمْ قَائِمٌ حَتَّى يُصَلِّيَ الْعَسْكَرُ كُلُّهُمْ
(The book) ‘Al Kharaij Wa Al Jaraih’ – from Rasheeq, companion of Al Madary (Al Madarany),
‘Similar to it, and he said in another place, ‘Then they sent a lot of soldiers. When they entered the house, they heard recitation of the Quran from the basement. They gathered at its door, and they guarded it until no one could ascend nor exit (from it), and their commander was standing until the soldiers had prayed Salat, all of them.
فَخَرَجَ مِنَ السِّكَّةِ الَّتِي عَلَى بَابِ السِّرْدَابِ وَ مَرَّ عَلَيْهِمْ فَلَمَّا غَابَ قَالَ الْأَمِيرُ انْزِلُوا عَلَيْهِ فَقَالُوا أَ لَيْسَ هُوَ مَرَّ عَلَيْكَ فَقَالَ مَا رَأَيْتُ قَالَ وَ لِمَ تَرَكْتُمُوهُ قَالُوا إِنَّا حَسِبْنَا أَنَّكَ تَرَاهُ.
He-ajfj came out from the track which was at the door of the basement and passed by them. When he-ajfj had disappeared, the commander said, ‘Descend to him-ajfj!’ They said, ‘Didn’t he‑ajfj just pass by you?’ He said, ‘I did not see, and why did you leave him-ajfj?’ They said, ‘We reckoned that you had seen him-ajfj!’’[50]
38- نجم، كتاب النجوم قَدْ أَدْرَكْتُ فِي وَقْتِي جَمَاعَةً يَذْكُرُونَ أَنَّهُمْ شَاهَدُوا الْمَهْدِيَّ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ فِيهِمْ مَنْ حَمَلُوا عَنْهُ رِقَاعاً وَ رَسَائِلَ عُرِضَتْ عَلَيْهِ فَمِنْ ذَلِكَ مَا عَرَفْتُ صِدْقَ مَا حَدَّثَنِي بِهِ وَ لَمْ يَأْذَنْ فِي تَسْمِيَتِهِ فَذَكَرَ أَنَّهُ كَانَ قَدْ سَأَلَ اللَّهَ تَعَالَى أَنْ يَتَفَضَّلَ عَلَيْهِ بِمُشَاهَدَةِ الْمَهْدِيِّ سَلَامُ اللَّهِ عَلَيْهِ فَرَأَى فِي مَنَامِهِ أَنَّهُ شَاهِدُهُ فِي وَقْتٍ أَشَارَ إِلَيْهِ
‘Kitab Al Nujoum’ –
‘During my time I came across a group mentioned that they had witnessed Al-Mahdi-ajfj, may the Salawaat of Allah-azwj be upon him-asws, and upon them was someone who had carried notes and messages from him-ajfj having displayed to him-ajfj. From that is what I have recognised as being true is what is narrated to me by him, and he did not permit me in naming him. He mentioned that he had asked Allah-azwj the Exalted that Grace upon him witnessing Al-Mahdi-ajfj, may the Greetings of Allah-azwj be upon him-ajfj. He saw in his dream that he would be seeing him-ajfj during a time indicated to him.
قَالَ فَلَمَّا جَاءَ الْوَقْتُ كَانَ بِمَشْهَدِ مَوْلَانَا مُوسَى بْنِ جَعْفَرٍ ع فَسَمِعَ صَوْتاً قَدْ عَرَفَهُ قَبْلَ ذَلِكَ الْوَقْتِ وَ هُوَ يَزُورُ مَوْلَانَا الْجَوَادَ ع فَامْتَنَعَ هَذَا السَّائِلُ مِنَ التَّهَجُّمِ عَلَيْهِ وَ دَخَلَ فَوَقَفَ عِنْدَ رِجْلَيْ ضَرِيحِ مَوْلَانَا الْكَاظِمِ ع
He (the narrator) said, ‘When the time came, he was at the shrine of our Master Musa-asws Bin Ja’far-asws. He heard a voice which he had known of before that time, and he was performing visitation of our Master-asws Al-Jawad-asws. The questioner (supplicater) refrained from crowding upon him, and he-ajfj entered and paused by the legs of the shine of our Master-asws Al-Kazim-asws.
فَخَرَجَ مَنْ أَعْتَقِدُ أَنَّهُ هُوَ الْمَهْدِيُّ ع وَ مَعَهُ رَفِيقٌ لَهُ وَ شَاهَدَهُ وَ لَمْ يُخَاطِبْهُ فِي شَيْءٍ لِوُجُوبِ التَّأَدُّبِ بَيْنَ يَدَيْهِ
There emerged someone whom I believed that he-ajfj is Al-Mahdi-ajfj and with him-ajfj was a friend of his-ajfj, and I saw him, and he did not address him-ajfj regarding anything due to the obligation of the discipline in front of him-ajfj.
وَ مِنْ ذَلِكَ مَا حَدَّثَنِي بِهِ الرَّشِيدُ أَبُو الْعَبَّاسِ بْنُ مَيْمُونٍ الْوَاسِطِيُّ وَ نَحْنُ مُصْعِدُونَ إِلَى سَامَرَّاءَ قَالَ لَمَّا تَوَجَّهَ الشَّيْخُ يَعْنِي جَدِّي وَرَّامَ بْنَ أَبِي فِرَاسٍ قَدَّسَ اللَّهُ رُوحَهُ مِنَ الْحِلَّةِ مُتَأَلِّماً مِنَ الْمَغَازِي وَ أَقَامَ بِالْمَشْهَدِ الْمُقَدَّسِ بِمَقَابِرِ قُرَيْشٍ شَهْرَيْنِ إِلَّا سَبْعَةَ أَيَّامٍ
And from that is what is narrated to me with by Al-Rasheed Abu Al-Abbas Bin Maymoun Al-Wasity, and we were ascending to Samarrah. He said, ‘When the Sheikh, meaning my grandfather Warram Bin Abu Firas, may Allah-azwj Sanctify his soul, headed from Al-Hilla in pain from the battles, he stayed at the Holy Shrine by the graveyard of Qureysh for two months except seven days.
قَالَ فَتَوَجَّهْتُ مِنْ وَاسِطٍ إِلَى سُرَّ مَنْ رَأَى وَ كَانَ الْبَرْدُ شَدِيداً فَاجْتَمَعْتُ مَعَ الشَّيْخِ بِالْمَشْهَدِ الْكَاظِمِيِّ وَ عَرَّفْتُهُ عَزْمِي عَلَى الزِّيَارَةِ
He said, ‘I headed from Wasit to Surmanray, and it was severely cold. I gathered with the Sheikh at the Shrine of Al-Kazimiyi (7th & 9th Imam-asws), and I let him know of my determination upon performing the visitation.
فَقَالَ لِي أُرِيدُ أُنْفِذُ إِلَيْكَ رُقْعَةً تَشُدُّهَا فِي تِكَّةِ لِبَاسِكَ فَشَدَدْتُهَا أَنَا فِي لِبَاسِي فَإِذَا وَصَلْتَ إِلَى الْقُبَّةِ الشَّرِيفَةِ وَ يَكُونُ دُخُولُكَ فِي أَوَّلِ اللَّيْلِ وَ لَمْ يَبْقَ عِنْدَكَ أَحَدٌ وَ كُنْتَ آخِرَ مَنْ يَخْرُجُ فَاجْعَلِ الرُّقْعَةَ عِنْدَ الْقُبَّةِ فَإِذَا جِئْتَ بُكْرَةً وَ لَمْ تَجِدِ الرُّقْعَةَ فَلَا تَقُلْ لِأَحَدٍ شَيْئاً
He said to me, ‘I want to give you a note, you should tie it in the waistband of your clothes, for I have tied it in my clothing. When you arrive to the noble spot and your entry happens to be in the beginning of the night, and there does not remain anyone in your presence, and you are the last one to exit, then make the note to be by the dome. When you come back in the morning and do not find the note, do not say anything to anyone’.
قَالَ فَفَعَلْتُ مَا أَمَرَنِي وَ جِئْتُ بُكْرَةً فَلَمْ أَجِدِ الرُّقْعَةَ وَ انْحَدَرْتُ إِلَى أَهْلِي وَ كَانَ الشَّيْخُ قَدْ سَبَقَنِي إِلَى أَهْلِهِ عَلَى اخْتِيَارِهِ فَلَمَّا جِئْتُ فِي أَوَانِ الزِّيَارَةِ وَ لَقِيتُهُ فِي مَنْزِلِهِ بِالْحِلَّةِ قَالَ لِي تِلْكَ الْحَاجَةُ انْقَضَتْ
He (the narrator) said, ‘I did what he had instructed me, and I came back in the morning, I could not find the note, and I went to my family, and the Sheikh had preceded me to his family upon his choice. When I came in the time of the visitation and met him in his house at Al-Hilla, he said to me, ‘That need has been fulfilled’.
قَالَ أَبُو الْعَبَّاسِ وَ لَمْ أُحَدِّثْ بِهَذَا الْحَدِيثِ قَبْلَكَ أَحَداً مُنْذُ تُوُفِّيَ الشَّيْخُ إِلَى الْآنَ كَانَ لَهُ مُنْذُ مَاتَ ثَلَاثُونَ سَنَةً تَقْرِيباً
Abu Al-Abbas said, ‘And I did not narrate this Hadeeth to anyone before you since the Sheikh died, until now’. There had been nearly thirty years for him since he died.
وَ مِنْ ذَلِكَ مَا عَرَفْتُهُ مِمَّنْ تَحَقَّقْتُ صِدْقَهُ فِيمَا ذَكَرُهُ قَالَ كُنْتُ قَدْ سَأَلْتُ مَوْلَانَا الْمَهْدِيَّ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنْ يَأْذَنَ لِي فِي أَنْ أَكُونَ مِمَّنْ يُشَرَّفُ بِصُحْبَتِهِ وَ خِدْمَتِهِ فِي وَقْتِ غَيْبَتِهِ أُسْوَةً بِمَنْ يَخْدُمُهُ مِنْ عَبِيدِهِ وَ خَاصَّتِهِ وَ لَمْ أَطَّلِعْ عَلَى هَذَا الْمُرَادِ أَحَداً مِنَ الْعِبَادِ
And from that is what I know of from the one whose truthfulness is real, among what he mentioned, he said, ‘I had been asking our Master-ajfj Al-Mahdi-ajfj, may the Salawaat of Allah‑azwj be upon him-ajfj to permit for me in being from the ones who is ennobled by his-ajfj companionship and his-ajfj service during the time of his-ajfj occultation, as an example with the one from his-ajfj servants and his-ajfj slaves, and his-ajfj special ones, and I did not notify anyone from the servants upon this purpose.
فَحَضَرَ عِنْدِي هَذَا الرَّشِيدُ أَبُو الْعَبَّاسِ الْوَاسِطِيُّ الْمُقَدَّمُ ذِكْرُهُ يَوْمَ الْخَمِيسِ تَاسِعَ عشرين [عَشَرَ مِنْ] رَجَبٍ سَنَةَ خَمْسٍ وَ ثَلَاثِينَ وَ سِتِّمِائَةٍ وَ قَالَ لِيَ ابْتِدَاءً مِنْ نَفْسِهِ قَدْ قَالُوا لَكَ مَا قَصْدُنَا إِلَّا الشَّفَقَةُ عَلَيْكَ فَإِنْ كُنْتَ تُوَطِّنُ نَفْسَكَ عَلَى الصَّبْرِ حَصَلَ الْمُرَادُ
He was present with me, this Al-Rasheed Al-Abbas Al-Wasit, whose mention has preceded, on the day of Thursday the twenty-ninth of Rajab of the year six hundred and thirty-five, and he said to me initiating from himself, ‘They have said to you, we have not aimed for except the compassion upon you. So if you were to settle yourself upon the patience, you shall achieve the purpose’.
فَقُلْتُ لَهُ عَمَّنْ تَقُولُ هَذَا فَقَالَ عَنْ مَوْلَانَا الْمَهْدِيِّ صَلَوَاتُ اللَّهِ عَلَيْهِ
I said to him, ‘About whom are you saying this?’ He said, ‘About our Master Al-Mahdi-ajfj, may the Salawaat of Allah-azwj be upon him-ajfj’.
وَ مِنْ ذَلِكَ مَا عَرَفْتُهُ مِمَّنْ حَقَّقْتُ حَدِيثَهُ وَ صَدَّقْتُهُ أَنَّهُ قَالَ كَتَبْتُ إِلَى مَوْلَانَا الْمَهْدِيِّ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ عَلَى آبَائِهِ الطَّاهِرِينَ كِتَاباً يَتَضَمَّنُ عِدَّةَ مُهِمَّاتٍ وَ سَأَلْتُ جَوَابَهُ بِقَلَمِهِ الشَّرِيفِ عَنْهَا وَ حَمَلْتُهُ مَعِي إِلَى السِّرْدَابِ الشَّرِيفِ بِسُرَّ مَنْ رَأَى
And from that is what I know from the ones whose narration and his truthfulness is real, he said, ‘I wrote a letter to our Master Al-Mahdi-ajfj, may the Salawaat of Allah-azwj be upon him‑ajfj and upon his-ajfj pure forefathers-asws, including a number of important matters, and I asked for his-ajfj answer by his-ajfj own noble pen, about these issues, and I carried it with me to the noble basement at Surmanray.
فَجَعَلْتُ الْكِتَابَ فِي السِّرْدَابِ ثُمَّ خِفْتُ عَلَيْهِ فَأَخَذْتُهُ مَعِي وَ كَانَتْ لَيْلَةُ جُمُعَةٍ وَ انْفَرَدْتُ فِي بَعْضِ حُجَرِ مَشْهَدِ الْمُقَدَّسِ
I made the letter to be in the basement. Then I feared upon it, so I took it with me, and it was the night of Friday, and I isolated in one of the chambers of the Holy Shrine.
قَالَ فَلَمَّا قَارَبَ نِصْفُ اللَّيْلِ دَخَلَ خَادِمٌ مُسْرِعاً فَقَالَ أَعْطِنِي الْكِتَابَ اللَّهُمَّ قَالَ وَ يُقَالُ الشَّكُّ مِنَ الرَّاوِي فَجَلَسْتُ لِأَتَطَهَّرَ لِلصَّلَاةِ وَ أَبْطَأْتُ لِذَلِكَ فَخَرَجْتُ فَلَمْ أَجِدِ الْخَادِمَ وَ لَا الْمَخْدُومَ
He (the narrator) said, ‘When it was nearly midnight, a servant entered hastily. He said, ‘Give me the letter. O Allah-azwj!’ He said, and it is said, the doubt is from the reporter, ‘I sat down to purify for the Salat and was delayed to that. I went out but could not find the servant nor the one being served.
وَ كَانَ الْمُرَادَ مِنْ إِيرَادِ هَذَا الْحَدِيثِ أَنَّهُ ع اطَّلَعَ عَلَى كِتَابٍ مَا أَطْلَعْتُ عَلَيْهِ أَحَداً مِنَ الْبَشَرِ وَ أَنَّهُ نَفَّذَ خَادِمَهُ مُلْتَمَسَهُ فَكَانَ ذَلِكَ آيَةً لِلَّهِ تَعَالَى وَ مُعْجِزَةً لَهُ ع يَعْرِفُ ذَلِكَ مَنْ نَظَرَ.
And the purpose from the intended of this Hadeeth is that he-ajfj was notified upon the letter which I had not notified anyone from the mortals upon, and he-ajfj had sent his-ajfj servant seeking it. So that was a sign for Allah-azwj the Exalted and a miracle of his-ajfj. The one who considers would recognise that’’.[51]
39- نبه، تنبيه الخاطر حَدَّثَنِي السَّيِّدُ الْأَجَلُّ عَلِيُّ بْنُ إِبْرَاهِيمَ الْعُرَيْضِيُّ الْعَلَوِيُّ الْحُسَيْنِيُّ عَنْ عَلِيِّ بْنِ عَلِيِّ بْنِ نَمَا قَالَ حَدَّثَنَا الْحَسَنُ بْنُ عَلِيِّ بْنِ حَمْزَةَ الْأَقْسَاسِيُّ فِي دَارِ الشَّرِيفِ عَلِيِّ بْنِ جَعْفَرِ بْنِ عَلِيٍّ الْمَدَائِنِيِّ الْعَلَوِيِّ قَالَ كَانَ بِالْكُوفَةِ شَيْخٌ قَصَّارٌ وَ كَانَ مَوْسُوماً بِالزُّهْدِ مُنْخَرِطاً فِي سِلْكِ السِّيَاحَةِ مُتَبَتِّلًا لِلْعِبَادَةِ مُقْتَضِياً لِلْآثَارِ الصَّالِحَةِ
(The book) Tanbeeh Al Khatar’ – It is narrated to me by the Seyyid, the majestic Ali Bin Ibrahim Al Ureyzi Al Alawy Al Husayn, from Ali Bin Ali Bin Nama who said, ‘It is narrated to us by Al-Hassan Bin Ali Bin Hamza Al Afsasy in the noble house of Ali Bin Ja’far Bin Al Al Madainy Al Alawy who said,
‘There was a short Sheikh at Al-Kufa, and he had been named as being with the ascetism, involved in the tours, a celibate for the worship, judging for the righteous impacts.
فَاتَّفَقَ يَوْماً أَنَّنِي كُنْتُ بِمَجْلِسِ وَالِدِي وَ كَانَ هَذَا الشَّيْخُ يُحَدِّثُهُ وَ هُوَ مُقْبِلٌ عَلَيْهِ قَالَ كُنْتُ ذَاتَ لَيْلَةٍ بِمَسْجِدِ جُعْفِيٍّ وَ هُوَ مَسْجِدٌ قَدِيمٌ فِي ظَاهِرِ الْكُوفَةِ وَ قَدِ انْتَصَفَ اللَّيْلُ وَ أَنَا بِمُفْرَدِي فِيهِ لِلْخَلْوَةِ وَ الْعِبَادَةِ إِذَا أَقْبَلَ عَلَيَّ ثَلَاثَةُ أَشْخَاصٍ
By co-incidence, one day I was in a gathering of my father, and this Sheikh was discussing with him, and he was facing towards him. He said, ‘One night I was in the Masjid Ju’fa, and it is an ancient Masjid in the outback of Al-Kufa, and it was midnight, and I was alone in it for the isolating and the worship, when three persons came to me.
فَدَخَلُوا الْمَسْجِدَ فَلَمَّا تَوَسَّطُوا صَرْحَتَهُ جَلَسَ أَحَدُهُمْ ثُمَّ مَسَحَ الْأَرْضَ بِيَدِهِ يَمْنَةً وَ يَسْرَةً وَ خُضْخِضَ الْمَاءُ وَ نَبَعَ فَأَسْبَغَ الْوُضُوءَ مِنْهُ ثُمَّ أَشَارَ إِلَى الشَّخْصَيْنِ الْآخَرَيْنِ بِإِسْبَاغِ الْوُضُوءِ فَتَوَضَّئَا ثُمَّ تَقَدَّمَ فَصَلَّى بِهِمَا إِمَاماً فَصَلَّيْتُ مَعَهُمْ مُؤْتَمّاً بِهِ
They entered the Masjid. When they were in the middle of, I turned, and one of them sat down. Then he-ajfj wiped the ground with his right hand and left, and shook it, and the water sprung forth, and he-ajfj performed the wud’u from it. Then he-ajfj indicated to the two other persons with performing the wud’u. They performed wud’u. Then he-ajfj prayed Salat with them as a prayer leader and prayed Salat with them, leading with it.
فَلَمَّا سَلَّمَ وَ قَضَى صَلَاتَهُ بَهَرَنِي حَالُهُ وَ اسْتَعْظَمْتُ فِعْلَهُ مِنْ إِنْبَاعِ الْمَاءِ فَسَأَلْتُ الشَّخْصَ الَّذِي كَانَ مِنْهُمَا عَلَى يَمِينِي عَنِ الرَّجُلِ فَقُلْتُ لَهُ مَنْ هَذَا فَقَالَ لِي هَذَا صَاحِبُ الْأَمْرِ وَلَدُ الْحَسَنِ
When he-ajfj had performed Salaam and fulfilled his-ajfj Salat, his-ajfj state stunned me and I magnified his-ajfj deed of springing the water. I asked the person who was from the two on my right, about the man. I said to him, ‘Who is this?’ He said, ‘This is Master-ajfj of the command, son-ajfj of Al-Hassan-asws!’
فَدَنَوْتُ مِنْهُ وَ قَبَّلْتُ يَدَيْهِ وَ قُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ مَا تَقُولُ فِي الشَّرِيفِ عُمَرَ بْنِ حَمْزَةَ هَلْ هُوَ عَلَى الْحَقِّ فَقَالَ لَا وَ رُبَّمَا اهْتَدَى إِلَّا أَنَّهُ لَا يَمُوتُ حَتَّى يَرَانِي
I went near him-ajfj and kissed his-ajfj hand and said to him-ajfj, ‘O son-ajfj of Rasool-Allah-saww! What are you-ajfj saying regarding the nobleman Umar Bin Hamza? Is he upon the truth?’ He-ajfj said: ‘No, and sometimes he is guided, except that he will not be dying until he sees me-ajfj!’
فَاسْتَطْرَفْنَا هَذَا الْحَدِيثَ فَمَضَتْ بُرْهَةٌ طَوِيلَةٌ فَتُوُفِّيَ الشَّرِيفُ عُمَرُ وَ لَمْ يُسْمَعْ أَنَّهُ لَقِيَهُ فَلَمَّا اجْتَمَعْتُ بِالشَّيْخِ الزَّاهِدِ ابْنِ بَادِيَةَ أَذْكَرْتُهُ بِالْحِكَايَةِ الَّتِي كَانَ ذَكَرَهَا وَ قُلْتُ لَهُ مِثْلَ الرَّادِّ عَلَيْهِ أَ لَيْسَ كُنْتَ ذَكَرْتَ أَنَّ هَذَا الشَّرِيفَ لَا يَمُوتُ حَتَّى يَرَى صَاحِبَ الْأَمْرِ الَّذِي أَشَرْتَ إِلَيْهِ فَقَالَ لِي وَ مِنْ أَيْنَ عَلِمْتَ أَنَّهُ لَمْ يَرَهُ
We kept this Hadeeth aside. A long time passed by, and the nobleman Umar died, and it was not heard that he had met him-ajfj. When I gathered with Sheikh Al-Zahid Ibn Badiya, I mentioned to him the narration which he had mentioned, and I said to him like rebutting upon him, ‘Hadn’t you mentioned that this nobleman will not be dying until he sees Master-ajfj of the command, the one who had been indicated to?’ He said to me, ‘And from where did you know that he did not see him-ajfj?’
ثُمَّ إِنَّنِي اجْتَمَعْتُ فِيمَا بَعْدُ بِالشَّرِيفِ أَبِي الْمَنَاقِبِ وَلَدِ الشَّرِيفِ عُمَرَ بْنِ حَمْزَةَ وَ تَفَاوَضْنَا أَحَادِيثَ وَالِدِهِ فَقَالَ إِنَّا كُنَّا ذَاتَ لَيْلَةٍ فِي آخِرِ اللَّيْلِ عِنْدَ وَالِدِي وَ هُوَ فِي مَرَضِهِ الَّذِي مَاتَ فِيهِ وَ قَدْ سَقَطَتْ قُوَّتُهُ وَ خَفَّتْ صَوْتُهُ وَ الْأَبْوَابُ مُغَلَّقَةٌ عَلَيْنَا إِذْ دَخَلَ عَلَيْنَا شَخْصٌ هِبْنَاهُ وَ اسْتَطْرَفْنَا دُخُولَهُ وَ ذَهَلْنَا عَنْ سُؤَالِهِ
Then I gathered afterwards with the nobleman Abu Al-Manaqib, son of the nobleman Umar Bin Hamza, and we discussed the Ahadeeth of his father. He said, ‘One night, at the end of the night, I was in the presence of my father, and he was in his illness which he died in, and his strength had fallen, and his voice was weak, and the doors were closed upon us, when a person entered to see us. We were astonished of his-ajfj entry and were too stunned to question him-ajfj.
فَجَلَسَ إِلَى جَنْبِ وَالِدِي وَ جَعَلَ يُحَدِّثُهُ مَلِيّاً وَ وَالِدِي يَبْكِي ثُمَّ نَهَضَ فَلَمَّا غَابَ عَنْ أَعْيُنِنَا تَحَامَلَ وَالِدِي وَ قَالَ أَجْلِسُونِي فَأَجْلَسْنَاهُ وَ فَتَحَ عَيْنَيْهِ وَ قَالَ أَيْنَ الشَّخْصُ الَّذِي كَانَ عِنْدِي فَقُلْنَا خَرَجَ مِنْ حَيْثُ أَتَى
He-ajfj sat to the side of my father and went on to discuss with him for a while, and my father cried. Then he-ajfj got up. When he-ajfj had disappeared from our eyes, my father leant and said, ‘Sit me up!’ I sat him up, and he opened his eyes and said, ‘Where is the person who was with me?’ We said, ‘He-ajfj went out from where he-ajfj had come from’.
فَقَالَ اطْلُبُوهُ فَذَهَبْنَا فِي أَثَرِهِ فَوَجَدْنَا الْأَبْوَابَ مُغَلَّقَةً وَ لَمْ نَجِدْ لَهُ أَثَراً فَعُدْنَا إِلَيْهِ فَأَخْبَرْنَاهُ بِحَالِهِ وَ أَنَّا لَمْ نَجِدْهُ وَ سَأَلْنَاهُ عَنْهُ فَقَالَ هَذَا صَاحِبُ الْأَمْرِ ثُمَّ عَادَ إِلَى ثِقَلِهِ فِي الْمَرَضِ وَ أُغْمِيَ عَلَيْهِ.
He said: ‘Search for him-ajfj!’ We went in his-ajfj tracks. We found (all) the doors to be closed and we could not find any trace of his-ajfj. We returned to him and informed him of his-ajfj state, and that we could not find him-ajfj, and we asked him about him-ajfj. He said, ‘This is Master-ajfj of the command!’ Then he returned to his heaviness in the illness and there was unconsciousness upon him’’.[52]
40- يج، الخرائج و الجرائح رُوِيَ عَنْ أَبِي الْحَسَنِ الْمُسْتَرِقِّ الضَّرِيرِ قَالَ كُنْتُ يَوْماً فِي مَجْلِسِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ بْنِ حَمْدَانَ نَاصِرِ الدَّوْلَةِ فَتَذَاكَرْنَا أَمْرَ النَّاحِيَةِ قَالَ كُنْتُ أُزْرِي عَلَيْهَا إِلَى أَنْ حَضَرَ الْمَجْلِسَ عَمِّيَ الْحُسَيْنُ يَوْماً فَأَخَذْتُ أَتَكَلَّمُ فِي ذَلِكَ فَقَالَ يَا بُنَيَّ قَدْ كُنْتُ أَقُولُ بِمَقَالَتِكَ هَذِهِ إِلَى أَنْ نُدِبْتُ لِوِلَايَةِ قُمَّ حِينَ اسْتَصْعَبَتْ عَلَى السُّلْطَانِ وَ كَانَ كُلُّ مَنْ وَرَدَ إِلَيْهَا مِنْ جِهَةِ السُّلْطَانِ يُحَارِبُهُ أَهْلُهَا
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Abu Al-Hassan Al Mustariq who said,
‘One day I was in a gathering of Al-Hassan Bin Abdullah Bin Hamdan Nasir Al-Dowla. We discussed the matter of Al-Nahiya (Imam-ajfj). He said, ‘I used to visit it (the area) until I was present at the gathering of my uncle Al-Husayn one day. I took to speak regarding that. He said, ‘O my son! I used to say (believe) in this word of yours (hold your beliefs) until I was delegated to the governance of Qum when it was difficult upon the sultan, and everyone who arrive to from the direction of the sultan, he would battle its people.
فَسُلِّمَ إِلَيَّ جَيْشٌ وَ خَرَجْتُ نَحْوَهَا فَلَمَّا بَلَغْتُ إِلَى نَاحِيَةِ طِرْزٍ خَرَجْتُ إِلَى الصَّيْدِ فَفَاتَتْنِي طَرِيدَةٌ فَاتَّبَعْتُهَا وَ أَوْغَلْتُ فِي أَثَرِهَا حَتَّى بَلَغْتُ إِلَى نَهَرٍ فَسِرْتُ فِيهِ وَ كُلَّمَا أَسِيرُ يَتَّسِعُ النَّهَرُ فَبَيْنَمَا أَنَا كَذَلِكَ إِذْ طَلَعَ عَلَيَّ فَارِسٌ تَحْتَهُ شَهْبَاءُ وَ هُوَ مُتَعَمِّمٌ بِعِمَامَةِ خَزٍّ خَضْرَاءَ لَا يُرَى مِنْهُ سِوَى عَيْنَيْهِ وَ فِي رِجْلِهِ خُفَّانِ حَمْرَاوَانِ
He submitted an army to me, and I went out towards it. When I reached to the area of Tirz, I went out to hunt. I missed a game. I pursued it and was quick in its tracks until I reached to a river. I walked in it, and every time I walked, the rive became wider. While I was like that when a horseman emerged to me. Under him-ajfj was a strong horse, and he-ajfj had turbaned with a green woollen turban. I could not see from him-ajfj except his-ajfj eyes, and in his-ajfj legs were two red slippers.
فَقَالَ لِي يَا حُسَيْنُ وَ لَا هُوَ أَمَّرَنِي وَ لَا كَنَّانِي فَقُلْتُ مَا ذَا تُرِيدُ قَالَ لِمَ تُزْرِي عَلَى النَّاحِيَةِ وَ لِمَ تَمْنَعُ أَصْحَابِي خُمُسَ مَالِكَ
He-ajfj said to me: ‘O Husayn!’ – and he-ajfj neither referred to me as a commander nor did he-ajfj teknonym me. I said, ‘What is that which you want?’ He-ajfj said: ‘Why did you visit me-ajfj at Al-Nahiya and why did you prevent my-ajfj companions the Khums of your wealth?’
وَ كُنْتُ الرَّجُلَ الْوَقُورَ الَّذِي لَا يَخَافُ شَيْئاً فَأُرْعِدْتُ وَ تَهَيَّبْتُهُ وَ قُلْتُ لَهُ أَفْعَلُ يَا سَيِّدِي مَا تَأْمُرُ بِهِ
And I was a dignified man who did not fear anything. I trembled and was awed by him-ajfj, and I said to him-ajfj, ‘I shall do so, my Master-ajfj, whatever you-ajfj are ordering me with!’
فَقَالَ إِذَا مَضَيْتَ إِلَى الْمَوْضِعِ الَّذِي أَنْتَ مُتَوَجِّهٌ إِلَيْهِ فَدَخَلْتَهُ عَفْواً وَ كَسَبْتَ مَا كَسَبْتَ فِيهِ تَحْمِلُ خُمُسَهُ إِلَى مُسْتَحِقِّهِ فَقُلْتُ السَّمْعَ وَ الطَّاعَةَ فَقَالَ امْضِ رَاشِداً وَ لَوَى عِنَانَ دَابَّتِهِ وَ انْصَرَفَ فَلَمْ أَدْرِ أَيَّ طَرِيقٍ سَلَكَ وَ طَلَبْتُهُ يَمِيناً وَ شِمَالًا فَخَفِيَ عَلَيَّ أَمْرُهُ وَ ازْدَدْتُ رُعْباً وَ انْكَفَفْتُ رَاجِعاً إِلَى عَسْكَرِي وَ تَنَاسَيْتُ الْحَدِيثَ
He-ajfj said: ‘When you go to the place which you are heading towards, then enter it spontaneously and attain whatever you can attain in it. Carry a fifth of it to its rightful ones’. I said, ‘I hear, and I obey!’ He-ajfj said: ‘Go rightfully guided’, and he-ajfj pulled the rein of his-ajfj animal and left. I do not know which road he-ajfj travelled, and I searched for him-ajfj right and left, but his-ajfj matter remained hidden unto me, and I increased in dread and refrained, returning to my soldiers, and I forgot the Hadeeth.
فَلَمَّا بَلَغْتُ قُمَّ وَ عِنْدِي أَنِّي أُرِيدُ مُحَارَبَةَ الْقَوْمِ خَرَجَ إِلَيَّ أَهْلُهَا وَ قَالُوا كُنَّا نُحَارِبُ مَنْ يَجِيئُنَا بِخِلَافِهِمْ لَنَا فَأَمَّا إِذَا وَافَيْتَ أَنْتَ فَلَا خِلَافَ بَيْنَنَا وَ بَيْنَكَ ادْخُلِ الْبَلَدَ فَدَبِّرْهَا كَمَا تَرَى
When I reached Qum, and with me was the intention of battling the people, its inhabitants came out to me and they said, ‘We have been battling the ones coming to us due to their opposition to us! As for when you have arrived, there is no opposition between us and you. Enter the city and manage it as you see fit’.
فَأَقَمْتُ فِيهَا زَمَاناً وَ كَسَبْتُ أَمْوَالًا زَائِدَةً عَلَى مَا كُنْتُ أَتَوَقَّعُ ثُمَّ وَشَى الْقُوَّادُ بِي إِلَى السُّلْطَانِ وَ حُسِدْتُ عَلَى طُولِ مُقَامِي وَ كَثْرَةِ مَا اكْتَسَبْتُ فَعُزِلْتُ وَ رَجَعْتُ إِلَى بَغْدَادَ فَابْتَدَأْتُ بِدَارِ السُّلْطَانِ وَ سَلَّمْتُ وَ أَقْبَلْتُ إِلَى مَنْزِلِي
I stayed therein for a long time and attained wealth, more than what I had anticipated. Then the spies reported me to the sultan, and I was envied upon my prolonged stay and abundance of what I had attained. So I isolated and returned to Baghdad. I began with the house of the sultan, and I greeted and returned to my house.
وَ جَاءَنِي فِيمَنْ جَاءَنِي مُحَمَّدُ بْنُ عُثْمَانَ الْعَمْرِيُّ فَتَخَطَّى النَّاسَ حَتَّى اتَّكَأَ عَلَى تُكَأَتِي فَاغْتَظْتُ مِنْ ذَلِكَ وَ لَمْ يَزَلْ قَاعِداً مَا يَبْرَحُ وَ النَّاسُ دَاخِلُونَ وَ خَارِجُونَ وَ أَنَا أَزْدَادُ غَيْظاً
And there came to me among the ones who came to me, Muhammad Bin Usman Al-Amry. He went through the people until he leant upon my recliner. I was angered from that and did not cease to be seated for as long as he did not depart, and the people kept entering and exiting, and I was increased in anger.
فَلَمَّا تَصَرَّمَ الْمَجْلِسُ دَنَا إِلَيَّ وَ قَالَ بَيْنِي وَ بَيْنَكَ سِرٌّ فَاسْمَعْهُ فَقُلْتُ قُلْ فَقَالَ صَاحِبُ الشَّهْبَاءِ وَ النَّهَرِ يَقُولُ قَدْ وَفَيْنَا بِمَا وَعَدْنَا فَذَكَرْتُ الْحَدِيثَ وَ ارْتَعْتُ مِنْ ذَلِكَ وَ قُلْتُ السَّمْعَ وَ الطَّاعَةَ فَقُمْتُ فَأَخَذْتُ بِيَدِهِ فَفَتَحْتُ الْخَزَائِنَ
When the gathering had ended, he came near me and said, ‘There is a secret between me and you, so listen to it’. I said, ‘Speak!’ He said, ‘The companion of the strong horse and the river says, ‘Have you been loyal with what you had promised us-ajfj?’’ I remembered the Hadeeth and I shuddered from that and said, ‘I hear, and I obey!’ I stood up and held his hand and opened the treasures.
فَلَمْ يَزَلْ يُخَمِّسُهَا إِلَى أَنْ خَمَّسَ شَيْئاً كُنْتُ قَدْ أُنْسِيتُهُ مِمَّا كُنْتُ قَدْ جَمَعْتُهُ وَ انْصَرَفَ وَ لَمْ أَشُكَّ بَعْدَ ذَلِكَ وَ تَحَقَّقْتُ الْأَمْرَ فَأَنَا مُنْذُ سَمِعْتُ هَذَا مِنْ عَمِّي أَبِي عَبْدِ اللَّهِ زَالَ مَا كَانَ اعْتَرَضَنِي مِنْ شَكٍّ.
I did not cease to take a fifth of it, until I had taken a fifth of a thing I had forgotten, from what I had collected, and he left, and I did not doubt after that, and realised the matter. Thus, since I had heard this from my uncle Abu Abdullah, my objections from doubts have been removed’’.[53]
41- يج، الخرائج و الجرائح رُوِيَ عَنْ أَبِي الْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ قُولَوَيْهِ قَالَ لَمَّا وَصَلْتُ بَغْدَادَ فِي سَنَةِ سَبْعٍ وَ ثَلَاثِينَ لِلْحَجِّ وَ هِيَ السَّنَةُ الَّتِي رَدَّ الْقَرَامِطَةُ فِيهَا الْحَجَرَ إِلَى مَكَانِهِ مِنَ الْبَيْتِ كَانَ أَكْبَرُ هَمِّي مَنْ يَنْصِبُ الْحَجَرَ لِأَنَّهُ مَضَى فِي أَثْنَاءِ الْكُتُبِ قِصَّةُ أَخْذِهِ وَ أَنَّهُ إِنَّمَا يَنْصِبُهُ فِي مَكَانِهِ الْحُجَّةُ فِي الزَّمَانِ كَمَا فِي زَمَانِ الْحَجَّاجِ وَضَعَهُ زَيْنُ الْعَابِدِينَ فِي مَكَانِهِ وَ اسْتَقَرَّ
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Abu Al Qasim Ja’far Bin Muhammad Bin Qawlawiya who said,
‘When I arrived at Baghdad in the year (three hundred and) thirty-seven for the Hajj, and it is the year in which Al-Qaramita (see note below) returned the Black Stone to its place from the House (Kabah). The greatest of my concerns was, who would install the Stone, because it has passed in the books Book a story of it having been taken, and it would be installed in its place by the Divine Authority of the time, just as it was during the time of Al-Hajjaj, Zayn Al-Abideen-asws had placed it in its place and it settled.
فَاعْتَلَلْتُ عِلَّةً صَعْبَةً خِفْتُ مِنْهَا عَلَى نَفْسِي وَ لَمْ يَتَهَيَّأْ لِي مَا قَصَدْتُهُ فَاسْتَنَبْتُ الْمَعْرُوفَ بِابْنِ هِشَامٍ وَ أَعْطَيْتُهُ رُقْعَةً مَخْتُومَةً أَسْأَلُ فِيهَا عَنْ مُدَّةِ عُمُرِي وَ هَلْ يَكُونُ الْمَوْتَةُ فِي هَذِهِ الْعِلَّةِ أَمْ لَا وَ قُلْتُ هَمِّي إِيصَالُ هَذِهِ الرُّقْعَةِ إِلَى وَاضِعِ الْحَجَرِ فِي مَكَانِهِ وَ أَخْذُ جَوَابِهِ وَ إِنَّمَا أَنْدُبُكَ لِهَذَا
I fell ill with a difficult illness, I feared upon myself from it, and it was not possible for me what I had aimed for. So I got hold of the one well known as Ibn Hisham and gave him a sealed note asking in it about the extent of my lifespan, and whether the death would be occurring in this illness or not, and I said, ‘My concern is to get this note to the placer of the Stone in its place and take its answer, and rather I am entrusting you for this!’
قَالَ فَقَالَ الْمَعْرُوفُ بِابْنِ هِشَامٍ لَمَّا حَصَلْتُ بِمَكَّةَ وَ عُزِمَ عَلَى إِعَادَةِ الْحَجَرِ بَذَلْتُ لِسَدَنَةِ الْبَيْتِ جُمْلَةً تَمَكَّنْتُ مَعَهَا مِنَ الْكَوْنِ بِحَيْثُ أَرَى وَاضِعَ الْحَجَرِ فِي مَكَانِهِ فَأَقَمْتُ مَعِي مِنْهُمْ مَنْ يَمْنَعُ عَنِّي ازْدِحَامَ النَّاسِ
He (the narrator), ‘The one well known as Ibn Hisham said, ‘When I arrived at Makkah and I was determined to return the Stone, I exerted efforts to build the House (Kabah) generally, I was enabled with it from the being there where I saw the Stone being placed in its place. I got someone to stand with me to prevent the crowd of the people.
فَكُلَّمَا عَمَدَ إِنْسَانٌ لِوَضْعِهِ اضْطَرَبَ وَ لَمْ يَسْتَقِمْ فَأَقْبَلَ غُلَامٌ أَسْمَرُ اللَّوْنِ حَسَنُ الْوَجْهِ فَتَنَاوَلَهُ وَ وَضَعَهُ فِي مَكَانِهِ فَاسْتَقَامَ كَأَنَّهُ لَمْ يَزُلْ عَنْهُ وَ عَلَتْ لِذَلِكَ الْأَصْوَاتُ فَانْصَرَفَ خَارِجاً مِنَ الْبَابِ فَنَهَضْتُ مِنْ مَكَانِي أَتْبَعُهُ وَ أَدْفَعُ النَّاسَ عَنِّي يَمِيناً وَ شِمَالًا حَتَّى ظُنَّ بِيَ الِاخْتِلَاطُ فِي الْعَقْلِ وَ النَّاسُ يَفْرِجُونَ لِي وَ عَيْنِي لَا تُفَارِقُهُ حَتَّى انْقَطَعَ عَنِ النَّاسِ
Every time a person deliberated to place it, it became restless and did not sit straight. A boy of brown colour, handsome face, came and placed it in its place. It sat straight, as if it had not been moved from it, and the voices were raised at that. He-ajfj left exiting from the door. I got up from my place and followed him-ajfj and was pushing the people away from me, right and left, until it was thought that my mind was confused, and the people were rejoicing, and my eyes were not separating from him-ajfj until I was cut off from the people.
فَكُنْتُ أُسْرِعُ الشَّدَّ خَلْفَهُ وَ هُوَ يَمْشِي عَلَى تُؤَدَةِ السَّيْرِ وَ لَا أُدْرِكُهُ فَلَمَّا حَصَلَ بِحَيْثُ لَا أَحَدٌ يَرَاهُ غَيْرِي وَقَفَ وَ الْتَفَتَ إِلَيَّ فَقَالَ هَاتِ مَا مَعَكَ فَنَاوَلْتُهُ الرُّقْعَةَ
I was quickening intensively behind him-ajfj and he-ajfj was upon an unhurried walk, and I could still not catch up with him-ajfj. When he-ajfj came to where no one could see him-ajfj apart from me, he-ajfj paused and turned towards me. He-ajfj said: ‘Give what is with you!’ I gave him-ajfj the note.
فَقَالَ مِنْ غَيْرِ أَنْ يَنْظُرَ إِلَيْهَا قُلْ لَهُ لَا خَوْفَ عَلَيْكَ فِي هَذِهِ الْعِلَّةِ وَ يَكُونُ مَا لَا بُدَّ مِنْهُ بَعْدَ ثَلَاثِينَ سَنَةً
He-ajfj said, from without even looking at it: ‘Tell him, ‘There is no fear upon you during this illness, and it would happen, what there is no escape from it, after thirty years’’.
قَالَ فَوَقَعَ عَلَيَّ الدَّمْعُ حَتَّى لَمْ أُطِقْ حَرَاكاً وَ تَرَكَنِي وَ انْصَرَفَ
He (the narrator) said, ‘The tears fell upon me to the extent that I could not bear moving, and he-ajfj left me and went away.
قَالَ أَبُو الْقَاسِمِ فَأَعْلَمَنِي بِهَذِهِ الْجُمْلَةِ
Abu Al-Qasim said, ‘He let me know with this in total’.
فَلَمَّا كَانَ سَنَةُ سَبْعٍ وَ سِتِّينَ اعْتَلَّ أَبُو الْقَاسِمِ وَ أَخَذَ يَنْظُرُ فِي أَمْرِهِ وَ تَحْصِيلِ جَهَازِهِ إِلَى قَبْرِهِ فَكَتَبَ وَصِيَّتَهُ وَ اسْتَعْمَلَ الْجِدَّ فِي ذَلِكَ فَقِيلَ لَهُ مَا هَذَا الْخَوْفُ وَ نَرْجُو أَنْ يَتَفَضَّلَ اللَّهُ بِالسَّلَامَةِ فَمَا عَلَيْكَ بِمَخُوفَةٍ فَقَالَ هَذِهِ السَّنَةُ الَّتِي خُوِّفْتُ فِيهَا فَمَاتَ فِي عِلَّتِهِ.
When it was the year (three hundred and) sixty-seven, Abu Al-Qasim became ill and took to look into his affair and the arrival of his body to his grace. He wrote his bequest and utilised the efforts regarding that. It was said to him, ‘What is this fear, and we are wishing that Allah-azwj Would Grace you the safety? So what is this fear upon you?’ He said, ‘This is the year I have been frightened with regarding it’. He died in his illness’’.[54]
القرامطة هم فرقة إسماعيلية أقامت دولة إثر ثورة اجتماعية وسياسية ضد الدولة العباسية، وانشقت من باقي الشيعة الإسماعيلية بعد رفضهم إمامة عبيد الله المهدي مؤسس الدولة الفاطمية. أنشأ القرامطة دولتهم في بلاد البحرين (شرق شبه الجزيرة العربية). يعدها بعض الباحثين من أوائل الثورات الاشتراكية في العالم.
Note: Al-Qaramita – They are a sect of Ismailis. They established a government in the tracks of a social and political revolution opposing the government of the Abbasids, and they branched out from remainder of the Ismaili Shias after their rejection of the imamate of Ubeydullah Al-Mahdym founder of the Fatimid government. The Qaramita developed their government in the city of Al-Bahrain (in the eastern side of the Arabian Gulf). Some researchers consider it to be the first of the socialist revolutions of the world.
42- يج، الخرائج و الجرائح رُوِيَ أَنَّ أَبَا مُحَمَّدٍ الدَّعْلَجِيَّ كَانَ لَهُ وَلَدَانِ وَ كَانَ مِنْ أَخْيَارِ أَصْحَابِنَا وَ كَانَ قَدْ سَمِعَ الْأَحَادِيثَ وَ كَانَ أَحَدُ وَلَدَيْهِ عَلَى الطَّرِيقَةِ الْمُسْتَقِيمَةِ وَ هُوَ أَبُو الْحَسَنِ كَانَ يُغَسِّلُ الْأَمْوَاتَ وَ وَلَدٌ آخَرُ يَسْلُكُ مَسَالِكَ الْأَحْدَاثِ فِي الْأَجْرَامِ وَ دُفِعَ إِلَى أَبِي مُحَمَّدٍ حَجَّةٌ يَحُجُّ بِهَا عَنْ صَاحِبِ الزَّمَانِ ع وَ كَانَ ذَلِكَ عَادَةَ الشِّيعَةِ وَقْتَئِذٍ
(The book) ‘Al Kharaij Wa Al Jaraih’ –
‘It is reported that Abu Muhammad Al-Da’lajy had two sons for him, and he was from the good ones of our companions, and he had heard Ahadeeth. And one of his sons was upon the straight path, and he is Abu Al-Hassan. He was washing the deceased. And the other son travelled the path of the youths in the crimes. A Hajj was handed to Abu Muhammad to perform on behalf of Master-ajfj of the Time, and that was a norm of the Shias of that time.
فَدَفَعَ شَيْئاً مِنْهَا إِلَى ابْنِهِ الْمَذْكُورِ بِالْفَسَادِ وَ خَرَجَ إِلَى الْحَجِّ فَلَمَّا عَادَ حَكَى أَنَّهُ كَانَ وَاقِفاً بِالْمَوْقِفِ فَرَأَى إِلَى جَانِبِهِ شَابّاً حَسَنَ الْوَجْهِ أَسْمَرَ اللَّوْنِ بِذُؤَابَتَيْنِ مُقْبِلًا عَلَى شَأْنِهِ فِي الِابْتِهَالِ وَ الدُّعَاءِ وَ التَّضَرُّعِ وَ حُسْنِ الْعَمَلِ
He handed over something from it (Hajj rituals) to his son, mentioned with the corruption, and he went out to Hajj. When he returned, he narrated that he had been standing at the pausing station and he saw a youth by its side, being of handsome face, brown colour, with two (pony) tails (of head gear), concentrating upon his-ajfj pre-occupation in the invoking and the supplicating and the beseeching, and good deeds.
فَلَمَّا قَرُبَ نَفْرُ النَّاسِ الْتَفَتَ إِلَيَّ فَقَالَ يَا شَيْخُ أَ مَا تَسْتَحْيِي فَقُلْتُ مِنْ أَيِّ شَيْءٍ يَا سَيِّدِي قَالَ يُدْفَعُ إِلَيْكَ حَجَّةٌ عَمَّنْ تَعْلَمُ فَتَدْفَعُ مِنْهَا إِلَى فَاسِقٍ يَشْرَبُ الْخَمْرَ يُوشِكُ أَنْ تَذْهَبَ عَيْنُكَ هَذِهِ وَ أَوْمَأَ إِلَى عَيْنِي وَ أما [أَنَا] مِنْ ذَلِكَ إِلَى الْآنَ عَلَى وَجَلٍ وَ مَخَافَةٍ
When a number of people approached, he-ajfj turned towards me and said: ‘O Sheikh! Are you not ashamed?’ I said, ‘From which thing, O my Master-ajfj?’ He-ajfj said: ‘A Hajj was handed over to you to be performed on behalf of the one you know, but you handed (part) of it to a mischief-maker who drinks the wine. No doubt, this eye of yours would go away!’ – and he-ajfj gestured to my eye. And as for me, I am upon dread and fear up to now’.
وَ سَمِعَ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ النُّعْمَانِ ذَلِكَ قَالَ فَمَا مَضَى عَلَيْهِ أَرْبَعُونَ يَوْماً بَعْدَ مَوْرِدِهِ حَتَّى خَرَجَ فِي عَيْنِهِ الَّتِي أَوْمَأَ إِلَيْهَا قَرْحَةٌ فَذَهَبَتْ.
And Abu Abdullah Muhammad Bin Al-Numan heard that. He said, ‘Forty days did not pass after his arrival, until a sore came out in his eye which he-ajfj had gestured to, and it went (blind)’’.[55]
43- يج، الخرائج و الجرائح رُوِيَ عَنْ أَبِي أَحْمَدَ بْنِ رَاشِدٍ عَنْ بَعْضِ إِخْوَانِهِ مِنْ أَهْلِ الْمَدَائِنِ قَالَ كُنْتُ مَعَ رَفِيقٍ لِي حَاجّاً فَإِذَا شَابٌّ قَاعِدٌ عَلَيْهِ إِزَارٌ وَ رِدَاءٌ فَقَوَّمْنَاهُمَا مِائَةً وَ خَمْسِينَ دِينَاراً وَ فِي رِجْلِهِ نَعْلٌ صَفْرَاءُ مَا عَلَيْهَا غُبَارٌ وَ لَا أَثَرُ السَّفَرِ
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Abu Ahmad Bin Rashid, from one of his brethren from the people of Al Madain who said,
‘I was with a friend of mine performing Hajj, and there was a youth seated having a trouser and a cloak upon him-ajfj. We evaluated these two being worth one hundred and fifty Dinars, and in his-ajfj feet were yellow slippers, not having any dust upon them nor any impacts of travel.
فَدَنَا مِنْهُ سَائِلٌ فَتَنَاوَلَ مِنَ الْأَرْضِ شَيْئاً فَأَعْطَاهُ فَأَكْثَرَ السَّائِلُ الدُّعَاءَ وَ قَامَ الشَّابُّ وَ ذَهَبَ وَ غَابَ فَدَنَوْنَا مِنَ السَّائِلِ فَقُلْنَا مَا أَعْطَاكَ قَالَ آتَانِي حَصَاةً مِنْ ذَهَبٍ قَدَّرْنَاهَا عِشْرِينَ مِثْقَالًا
A beggar approached him-ajfj. He-ajfj grabbed something from the ground and gave it to him. The beggar frequented the supplicating, and the youth stood up and went away and disappeared. We went near the beggar. We said, ‘What did he-ajfj give you?’ He said, ‘He-ajfj gave me pebbles of gold’. We evaluated these being twenty Misqal (in weight).
فَقُلْتُ لِصَاحِبِي مَوْلَانَا مَعَنَا وَ لَا نَعْرِفُهُ اذْهَبْ بِنَا فِي طَلَبِهِ فَطَلَبْنَا الْمَوْقِفَ كُلَّهُ فَلَمْ نَقْدِرْ عَلَيْهِ فَرَجَعْنَا وَ سَأَلْنَا عَنْهُ مَنْ كَانَ حَوْلَهُ فَقَالُوا شَابٌّ عَلَوِيٌّ مِنَ الْمَدِينَةِ يَحُجُّ فِي كُلِّ سَنَةٍ مَاشِياً.
I said to my companion, ‘Our Master-ajfj is with us and we did not recognise him-ajfj! Let us go searching for him-ajfj’. We searched the pausing station, all of it, but we were not able upon it. We returned and asked about him-asws, from the ones who were around him-ajfj. They said, ‘An Alawite youth from Al-Medina. He-ajfj performs Hajj every year, walking’’.[56]
44- يج، الخرائج و الجرائح رُوِيَ عَنْ جَعْفَرِ بْنِ حَمْدَانَ عَنْ حَسَنِ بْنِ حُسَيْنٍ قَالَ كُنْتُ فِي الطَّوَافِ فَشَكَكْتُ فِيمَا بَيْنِي وَ بَيْنَ نَفْسِي فِي الطَّوَافِ فَإِذَا شَابٌّ قَدِ اسْتَقْبَلَنِي حَسَنُ الْوَجْهِ فَقَالَ طُفْ أُسْبُوعاً آخَرَ.
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Ja’far Bin Hamdan, from Hassan Bin Husayn who said,
‘I was in performance of Tawaaf. I doubted in what is between me and myself regarding the Tawaaf, and there was a youth facing me, being of handsome face. He-ajfj said: ‘Circle another seven circuits!’’[57]
45- شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ حَمْدَانَ الْقَلَانِسِيِّ قَالَ قُلْتُ لِأَبِي عَمْرٍو الْعَمْرِيِّ رَحْمَةُ اللَّهِ عَلَيْهِ قَدْ مَضَى أَبُو مُحَمَّدٍ فَقَالَ لِي قَدْ مَضَى وَ لَكِنْ قَدْ خَلَّفَ فِيكُمْ مَنْ رَقَبَتُهُ مِثْلُ هَذِهِ وَ أَشَارَ بِيَدِهِ.
(The book) ‘Al Irshad’ – Ibn Qawlawiya, from Al Kulayni, from Ali Bin Muhammad, from Hamdan Al Qalanisy who said,
‘I said to Abu Amro Al-Mary, may Allah-azwj have Mercy upon him, ‘Abu Muhammad-asws has passed away’. He said to me, ‘He-asws has passed away, but there is a replacement among you all, one whose neck is like this!’ – and he indicated by his hand’’.[58]
وَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ فَتْحٍ مَوْلَى الزُّرَارِيِّ قَالَ سَمِعْتُ أَبَا عَلِيِّ بْنَ مُطَهَّرٍ يَذْكُرُ أَنَّهُ رَآهُ وَ وَصَفَ لِي قَدَّهُ.
And from Ali Bin Muhammad, from Fatah, a slave of Al Zurary who said,
‘I heard Abu Ali Bin Mutahhar mentioned that he had seen him-ajfj, and he described his-ajfj height to me’’.[59]
46- شا، الإرشاد بِالْإِسْنَادِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ بْنِ صَالِحٍ أَنَّهُ رَآهُ بِحِذَاءِ الْحَجَرِ وَ النَّاسُ يَتَجَاذَبُونَ عَلَيْهِ وَ هُوَ يَقُولُ مَا بِهَذَا أُمِرُوا.
(The book) ‘Al Irshad’ – By the chain from Ali Bin Muhammad, from Muhammad Bin Ali Bin Ibrahim, from Abu Abdullah Bin Salih,
‘He saw him-ajfj parallel to the (Black) Stone, and the people were being pulled to it, and he-ajfj was saying: ‘This is not what they have been Commanded with!’’[60]
47- شا، الإرشاد بِالْإِسْنَادِ عَنْ أَبِي عَبْدِ اللَّهِ بْنِ صَالِحٍ وَ أَحْمَدَ بْنِ النَّضْرِ عَنِ الْقَنْبَرِيِّ قَالَ جَرَى حَدِيثُ جَعْفَرِ بْنِ عَلِيٍّ فَذَمَّهُ فَقُلْتُ لَيْسَ غَيْرُهُ قَالَ بَلَى قُلْتُ فَهَلْ رَأَيْتَهُ قَالَ لَمْ أَرَهُ وَ لَكِنْ غَيْرِي رَآهُ قُلْتُ مَنْ غَيْرُكَ قَالَ قَدْ رَآهُ جَعْفَرٌ مَرَّتَيْنِ وَ لَهُ حَدِيثٌ.
(The book) ‘Al Irshad’ – By the chain from Abu Abdullah Bin Salih, and Ahmad Bin Al Nazr, from Al Qanbary who said,
‘A Hadeeth of Ja’far (the liar) son of Ali-asws flowed. He condemned him. I said, ‘There isn’t anyone else!’ He said, ‘Yes (there is)’. I said, ‘Have you seen him-ajfj?’ He said, ‘I have not seen him-ajfj, but others have seen him-ajfj’. I said, ‘Who are others?’ He said, ‘Ja’far (himself) had seen him-ajfj twice, and there is a Hadeeth from him’’.[61]
48- شا، الإرشاد بِالْإِسْنَادِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْكُوفِيِّ عَنْ جَعْفَرٍ الْمَكْفُوفِ عَنْ عَمْرٍو الْأَهْوَازِيِّ قَالَ أَرَانِيهِ أَبُو مُحَمَّدٍ وَ قَالَ هَذَا صَاحِبُكُمْ.
(The book) ‘Al Irshad’ – By the chain from Ali Bin Muhammad, from Ja’far Bin Muhammad Al Kufy, from Ja’far Al Makfouf, from Amro Al Ahwazy who said,
‘Abu Muhammad-asws showed him-asws and said: ‘This is your Master-ajfj!’’[62]
49- شا، الإرشاد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ النَّيْسَابُورِيِّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ عَنْ أَبِي نَصْرٍ طَرِيفٍ الْخَادِمِ أَنَّهُ رَآهُ.
(The book) ‘Al Irshad’ – Ibn Qawlawiya, from Al Kulayni, from Muhammad Bin Yahya, from Al-Hassan Bin Ali Al Neshapuri, from Ibrahim Bin Muhammad, from Abu Nasr Tareyf, the servant – He saw him-ajfj’’.[63]
50- مهج، مهج الدعوات كُنْتُ أَنَا بِسُرَّ مَنْ رَأَى فَسَمِعْتُ سَحَراً دُعَاءَ الْقَائِمِ ع فَحَفِظْتُ مِنْهُ مِنَ الدُّعَاءِ لِمَنْ ذَكَرَهُ الْأَحْيَاءَ وَ الْأَمْوَاتَ وَ أَبْقِهِمْ أَوْ قَالَ وَ أَحْيِهِمْ فِي عِزِّنَا وَ مُلْكِنَا أَوْ سُلْطَانِنَا وَ دَوْلَتِنَا وَ كَانَ ذَلِكَ فِي لَيْلَةِ الْأَرْبِعَاءِ ثَالِثَ عَشَرَ ذِي الْقَعْدَةِ سَنَةَ ثَمَانٍ وَ ثَلَاثِينَ وَ سِتِّمِائَةٍ.
(The book) ‘Mahj Al Dawaat’ –
‘I was at Surmanray. I heard a supplication of Al-Qaim-ajfj at pre-dawn and I memorised from him (part) of the supplication: ‘The One-azwj Who is mentioned by the living and the death and Let them remain!’ – or said: ‘And Let them live in our-ajfj honour, or our-ajfj authority, and our-ajfj government’. And that was during the night of Wednesday of the thirteenth of Zil Qadah in the year six hundred and thirty-eight’’.[64]
51- كشف، كشف الغمة وَ أَنَا أَذْكُرُ مِنْ ذَلِكَ قِصَّتَيْنِ قَرُبَ عَهْدُهُمَا مِنْ زَمَانِي وَ حَدَّثَنِي بِهِمَا جَمَاعَةٌ مِنْ ثِقَاتِ إِخْوَانِي كَانَ فِي الْبِلَادِ الْحِلِّيَّةِ شَخْصٌ يُقَالُ لَهُ إِسْمَاعِيلُ بْنُ الْحَسَنِ الْهِرَقْلِيُّ مِنْ قَرْيَةٍ يُقَالُ لَهَا هِرَقْلُ مَاتَ فِي زَمَانِي وَ مَا رَأَيْتُهُ حَكَى لِي وَلَدُهُ شَمْسُ الدِّينِ
(The book) ‘Kashf Al Ghumma’ –
‘And I remember two stories from that near to their time from my time, and these two were narrated to me by a group of my trusted one of my brothers who were in the city of Al-Hilla, a person called Ismail Bin Al-Hassan Al-Hiraqly, from a town called Hiraqly. He died during my time, and I had not seen him. His son Sham Al-Deen narrated to me.
قَالَ حَكَى لِي وَالِدِي أَنَّهُ خَرَجَ فِيهِ وَ هُوَ شَابٌّ عَلَى فَخِذِهِ الْأَيْسَرِ تُوثَةٌ مِقْدَارَ قَبْضَةِ الْإِنْسَانِ وَ كَانَتْ فِي كُلِّ رَبِيعٍ تَتَشَقَّقُ وَ يَخْرُجُ مِنْهَا دَمٌ وَ قَيْحٌ وَ يَقْطَعُهُ أَلَمُهَا عَنْ كَثِيرٍ مِنْ أَشْغَالِهِ وَ كَانَ مُقِيماً بِهِرَقْلَ
He said, ‘My father narrated to me that he had gone out during it, and he was a youth. Upon his right thigh there was a red sore of a measurement of a fist of the human being, and every four days or so it would split and there would come out from it, blood, and ugly things. Its pain would frequently cut him off from his occupation, and he was staying at Hiraqly.
فَحَضَرَ إِلَى الْحِلَّةِ يَوْماً وَ دَخَلَ إِلَى مَجْلِسِ السَّعِيدِ رَضِيِّ الدِّينِ عَلِيِّ بْنِ طَاوُسٍ رَحِمَهُ اللَّهُ وَ شَكَا إِلَيْهِ مَا يَجِدُهُ وَ قَالَ أُرِيدُ أَنْ أُدَاوِيَهَا فَأَحْضَرَ لَهُ أَطِبَّاءَ الْحِلَّةِ وَ أَرَاهُمُ الْمَوْضِعَ فَقَالُوا هَذِهِ التُّوثَةُ فَوْقَ الْعِرْقِ الْأَكْحَلِ وَ عِلَاجُهَا خَطَرٌ وَ مَتَى قُطِعَتْ خِيفَ أَنْ يَنْقَطِعَ الْعِرْقُ فَيَمُوتَ
One day he presented at Al-Hilla and entered to a gathering of Al-Saeed Razi Al-Deen Ali Bin Tawoos, may Allah-azwj have Mercy on him, and he complained to him and said, ‘I want to cure it’. He presented the physicians of Al-Hilla to him and showed them the place. They said, ‘This is a sore above the vein of the ankle bones and its treatment is dangerous, and when it is cut off, there is fear that the vein might be cut (as well) and he could die’.
فَقَالَ لَهُ السَّعِيدُ رَضِيُّ الدِّينِ قَدَّسَ اللَّهُ رُوحَهُ أَنَا مُتَوَجِّهٌ إِلَى بَغْدَادَ وَ رُبَّمَا كَانَ أَطِبَّاؤُهَا أَعْرَفَ وَ أَحْذَقَ مِنْ هَؤُلَاءِ فَأَصْحَبَنِي فَأَصْعَدُ مَعَهُ وَ أَحْضُرُ الْأَطِبَّاءَ فَقَالُوا كَمَا قَالَ أُولَئِكَ فَضَاقَ صَدْرُهُ
Al-Saeed Razy Al-Deen, may Allah-azwj Sanctify his soul, said to him, ‘I am heading to Baghdad, and perhaps their physicians are more knowing and smarter than these ones, so accompany me’. I ascended with him and presence the physicians. They said just as the other ones had said, so his chest was constricted.
فَقَالَ لَهُ السَّعِيدُ إِنَّ الشَّرْعَ قَدْ فَسَحَ لَكَ فِي الصَّلَاةِ فِي هَذِهِ الثِّيَابِ وَ عَلَيْكَ الِاجْتِهَادُ فِي الِاحْتِرَاسِ وَ لَا تُغَرِّرْ بِنَفْسِكَ فَاللَّهُ تَعَالَى قَدْ نَهَى عَنْ ذَلِكَ وَ رَسُولُهُ
Al-Saeed said to him, ‘The (Islamic) Law has made is possible for you regarding praying the Salat in this clothes, and upon you is to struggle, and beware of deceiving yourself, for Allah-azwj the Exalted has Prohibited from that and so has His-azwj Rasool-saww’.
فَقَالَ لَهُ وَالِدِي إِذَا كَانَ الْأَمْرُ هَكَذَا وَ قَدْ حَصَلْتُ فِي بَغْدَادَ فَأَتَوَجَّهُ إِلَى زِيَارَةِ الْمَشْهَدِ الشَّرِيفِ بِسُرَّ مَنْ رَأَى عَلَى مُشَرِّفِهِ السَّلَامُ ثُمَّ أَنْحَدِرُ إِلَى أَهْلِي فَحَسَّنَ لَهُ ذَلِكَ فَتَرَكَ ثِيَابَهُ وَ نَفَقَتَهُ عِنْدَ السَّعِيدِ رَضِيِّ الدِّينِ وَ تَوَجَّهَ
My father said to him, ‘When the matter is like this, and I have already arrived in Baghdad, then I shall head to perform visitation of the Noble Shrine at Surmanray, may the greetings be upon its noble one!’ I went to my family, and that was good for him. I left his clothes and his expense monies with Al-Saeed Razy Al-Deen.
قَالَ فَلَمَّا دَخَلْتُ الْمَشْهَدَ وَ زُرْتُ الْأَئِمَّةَ ع نَزَلْتُ السِّرْدَابَ وَ اسْتَغَثْتُ بِاللَّهِ تَعَالَى وَ بِالْإِمَامِ ع وَ قَضَيْتُ بَعْضَ اللَّيْلِ فِي السِّرْدَابِ وَ بَقِيتُ فِي الْمَشْهَدِ إِلَى الْخَمِيسِ
He (the narrator) said, ‘When I entered the Shrine and performed visitation of the Imams, I descended into the basement and sought help with Allah-azwj the Exalted and the Imam-ajfj, and I spent part of the night in the basement and remained in the Shrine up to the Thursday.
ثُمَّ مَضَيْتُ إِلَى دِجْلَةَ وَ اغْتَسَلْتُ وَ لَبِسْتُ ثَوْباً نَظِيفاً وَ مَلَأْتُ إِبْرِيقاً كَانَ مَعِي وَ صَعِدْتُ أُرِيدُ الْمَشْهَدَ فَرَأَيْتُ أَرْبَعَةَ فُرْسَانٍ خَارِجِينَ مِنْ بَابِ السُّورِ وَ كَانَ حَوْلَ الْمَشْهَدِ قَوْمٌ مِنَ الشُّرَفَاءِ يَرْعَوْنَ أَغْنَامَهُمْ فَحَسِبْتُهُمْ مِنْهُمْ فَالْتَقَيْنَا
Then I went to (river) Tigris and washed and wore clean clothes, and I filled a pitcher which was with me and ascended, intending the Shrine. I saw four horsemen coming out from the gate of the archway, and around the Shrine there was a group of noblemen taking care of their sheep. I reckoned them to be from them. We met.
فَرَأَيْتُ شَابَّيْنِ أَحَدُهُمَا عَبْدٌ مَخْطُوطٌ وَ كُلُّ وَاحِدٍ مِنْهُمْ مُتَقَلِّدٌ بِسَيْفٍ وَ شَيْخاً مُنَقِّباً بِيَدِهِ رُمْحٌ وَ الْآخَرُ مُتَقَلِّدٌ بِسَيْفٍ وَ عَلَيْهِ فرجية مُلَوَّنَةٌ فَوْقَ السَّيْفِ وَ هُوَ مُتَحَنِّكٌ بِعَذَبَتِهِ
I saw two youths, one of them was a contracted slave and each one of them was collared with a sword, and there was an old man having a spear in his hand, and another was collared with a sword, and upon him was a coloured robe above the sword, and he had placed it under his neck with its freshness.
فَوَقَفَ الشَّيْخُ صَاحِبُ الرُّمْحِ يَمِينَ الطَّرِيقِ وَ وَضَعَ كَعْبَ رُمْحِهِ فِي الْأَرْضِ وَ وَقَفَ الشَّابَّانِ عَنْ يَسَارِ الطَّرِيقِ وَ بَقِيَ صَاحِبُ الفرجية عَلَى الطَّرِيقِ مُقَابِلَ وَالِدِي ثُمَّ سَلَّمُوا عَلَيْهِ فَرَدَّ عَلَيْهِمُ السَّلَامَ فَقَالَ لَهُ صَاحِبُ الفرجية أَنْتَ غَداً تَرُوحُ إِلَى أَهْلِكَ فَقَالَ لَهُ نَعَمْ فَقَالَ لَهُ تَقَدَّمْ حَتَّى أَبْصُرَ مَا يُوجِعُكَ
The Sheikh, owner of the spear on the right of the road, paused and placed the heel of his spear in the ground, and the two youths paused on the left of the road, and the owner of the robe remained upon the road, facing my father. Then they greeted unto him. He responded the greeting to them. The owner of the robe said to him, ‘Tomorrow you should depart to go to your family’. He said to him, ‘Yes’. He said to him, ‘Go ahead until I see what pains you’.
قَالَ فَكَرِهْتُ مُلَامَسَتَهُمْ وَ قُلْتُ أَهْلُ الْبَادِيَةِ مَا يَكَادُونَ يَحْتَرِزُونَ مِنَ النَّجَاسَةِ وَ أَنَا قَدْ خَرَجْتُ مِنَ الْمَاءِ وَ قَمِيصِي مَبْلُولٌ ثُمَّ إِنِّي مَعَ ذَلِكَ تَقَدَّمْتُ إِلَيْهِ فَلَزِمَنِي بِيَدِي وَ مَدَّنِي إِلَيْهِ وَ جَعَلَ يَلْمِسُ جَانِبِي مِنْ كَتِفِي إِلَى أَنْ أَصَابَتْ يَدُهُ التُّوثَةَ فَعَصَرَهَا بِيَدِهِ فَأَوْجَعَنِي ثُمَّ اسْتَوَى فِي سَرْجِ فَرَسِهِ كَمَا كَانَ
He said, ‘I disliked their touching, and I said (to myself), ‘The people of the valleys hardly every guard against the uncleanness, and I have (just) come out from the water, and my shirt is wet’. Then, along with that, I went ahead to him-ajfj. He-ajfj held me by my hand and pulled me to him-ajfj and went on to touch the two sides from my shoulder until his-ajfj hand hit the sore. He-ajfj squeezed it and pained me. Then he-ajfj sat evenly in the saddle of his-ajfj horse just as he-ajfj had been.
فَقَالَ لِيَ الشَّيْخُ أَفْلَحْتَ يَا إِسْمَاعِيلُ فَتَعَجَّبْتُ مِنْ مَعْرِفَتِهِ بِاسْمِي فَقُلْتُ أَفْلَحْنَا وَ أَفْلَحْتُمْ إِنْ شَاءَ اللَّهُ قَالَ فَقَالَ هَذَا هُوَ الْإِمَامُ
The Sheikh said to me, ‘You have succeeded, O Ismail!’ I was astonished from his having recognised me by my name. I said, ‘May we and you all succeed, if Allah-azwj so Desires!’ He said, ‘This, he-ajfj is the Imam-ajfj’.
قَالَ فَتَقَدَّمْتُ إِلَيْهِ فَاحْتَضَنْتُهُ وَ قَبَّلْتُ فَخِذَهُ ثُمَّ إِنَّهُ سَاقَ وَ أَنَا أَمْشِي مَعَهُ مُحْتَضِنَهُ فَقَالَ ارْجِعْ فَقُلْتُ لَا أُفَارِقُكَ أَبَداً فَقَالَ الْمَصْلَحَةُ رُجُوعُكَ فَأَعَدْتُ عَلَيْهِ مِثْلَ الْقَوْلِ الْأَوَّلِ
He (the narrator) said, ‘I went ahead to him-ajfj. I embraced him-ajfj and kissed his-ajfj thigh. Then he-asws ushered (his-ajfj horse) and I walked with him-ajfj, holding on to him-ajfj. He-ajfj said: ‘Return!’ I said, ‘I will not separate from you-ajfj, ever!’ He-ajfj said: ‘The betterment is in your returning’. I reiterated to him-ajfj similar to my first word.
فَقَالَ الشَّيْخُ يَا إِسْمَاعِيلُ مَا تَسْتَحْيِي يَقُولُ لَكَ الْإِمَامُ مَرَّتَيْنِ ارْجِعْ وَ تُخَالِفُهُ فَجَهَّنِي بِهَذَا الْقَوْلِ فَوَقَفْتُ فَتَقَدَّمَ خُطُوَاتٍ وَ الْتَفَتَ إِلَيَّ وَ قَالَ إِذَا وَصَلْتَ بِبَغْدَادَ فَلَا بُدَّ أَنْ يَطْلُبَكَ أَبُو جَعْفَرٍ يَعْنِي الْخَلِيفَةَ الْمُسْتَنْصِرَ فَإِذَا حَضَرْتَ عِنْدَهُ وَ أَعْطَاكَ شَيْئاً فَلَا تَأْخُذْهُ وَ قُلْ لِوَلَدِنَا الرَّضِيِّ لِيَكْتُبَ لَكَ إِلَى عَلِيِّ بْنِ عِوَضٍ فَإِنَّنِي أُوصِيهِ يُعْطِيكَ الَّذِي تُرِيدُ
The Sheikh said, ‘O Ismail! Are you not ashamed? The Imam-ajfj said to you twice: ‘Return!’, and you are opposing him-ajfj?’ He made me beware with this word. I paused, and he-ajfj proceeded a few steps and turned towards me and said: ‘When you arrived at Baghdad, then it is inevitable that Abu Ja’far, meaning the caliph Al-Mustansir, would be seeking you. When you are present in his presence and he gives you something, do not take it, and say to our-ajfj son Al-Razy to write for you to Ali Bin Awiz, for I-ajfj shall advise him to give you that which you want’.
ثُمَّ سَارَ وَ أَصْحَابُهُ مَعَهُ فَلَمْ أَزَلْ قَائِماً أَبْصُرُهُمْ حَتَّى بَعُدُوا وَ حَصَلَ عِنْدِي أَسَفٌ لِمُفَارَقَتِهِ فَقَعَدْتُ إِلَى الْأَرْضِ سَاعَةً ثُمَّ مَشَيْتُ إِلَى الْمَشْهَدِ فَاجْتَمَعَ الْقُوَّامُ حَوْلِي وَ قَالُوا نَرَى وَجْهَكَ مُتَغَيِّراً أَوْجَعَكَ شَيْءٌ قُلْتُ لَا قَالُوا خَاصَمَكَ أَحَدٌ
Then he-ajfj travelled, and his-ajfj companions were with him-ajfj. I did not cease to be standing, looking at them, until they were distant, and regret came to me due to my separation from him-ajfj. I sat on the ground for a time, then I walked to the Shrine. The custodians gathered around me and said, ‘We see your face to have changed! Is something paining you?’ I said, ‘No’. They said, ‘Did anyone dispute with you?’
قُلْتُ لَا لَيْسَ عِنْدِي مِمَّا تَقُولُونَ خَبَرٌ لَكِنْ أَسْأَلُكُمْ هَلْ عَرَفْتُمُ الْفُرْسَانَ الَّذِينَ كَانُوا عِنْدَكُمْ فَقَالُوا هُمْ مِنَ الشُّرَفَاءِ أَرْبَابِ الْغَنَمِ فَقُلْتُ بَلْ هُوَ الْإِمَامُ ع فَقَالُوا الْإِمَامُ هُوَ الشَّيْخُ أَوْ صَاحِبُ الفرجية فَقُلْتُ هُوَ صَاحِبُ الفرجية
I said, ‘No! There is no news with me from what you are saying. But I shall ask you all. Do you know the horsemen, those who were in your presence?’ They said, ‘They are from the noblemen, carers of the sheep’. I said, ‘But he-ajfj is the Imam-ajfj!’ They said, ‘The Imam-ajfj, is he-ajfj the Sheikh or owner of the robe?’ I said, ‘Owner of the robe’. I said, ‘He-ajfj is owner of the robe’.
فَقَالُوا أَرَيْتَهُ الْمَرَضَ الَّذِي فِيكَ فَقُلْتُ هُوَ قَبَضَهُ بِيَدِهِ وَ أَوْجَعَنِي ثُمَّ كَشَفْتُ رِجْلِي فَلَمْ أَرَ لِذَلِكَ الْمَرَضِ أَثَراً فَتَدَاخَلَنِي الشَّكُّ مِنَ الدَّهَشِ فَأَخْرَجْتُ رِجْلِيَ الْأُخْرَى فَلَمْ أَرَ شَيْئاً فَانْطَبَقَ النَّاسُ عَلَيَّ وَ مَزَّقُوا قَمِيصِي فَأَدْخَلَنِي الْقُوَّامُ خِزَانَةً وَ مَنَعُوا النَّاسَ عَنِّي
They said, ‘Did you show him-ajfj the disease which was in you?’ I said, ‘He-ajfj grabbed it by his-ajfj hand and pained me’. Then I uncovered my leg, but I could not see any trace of that disease. The doubt entered me from the astonishment. I brought out my other leg, but I could not see anything. The people layered upon me, and they tore off my shirt, and entered me to see the custodian of the treasury, and they prevented the people from me.
وَ كَانَ نَاظِرُ بَيْنِ النَّهْرَيْنِ بِالْمَشْهَدِ فَسَمِعَ الضَّجَّةَ وَ سَأَلَ عَنِ الْخَبَرِ فَعَرَّفُوهُ فَجَاءَ إِلَى الْخِزَانَةِ وَ سَأَلَنِي عَنِ اسْمِي وَ سَأَلَنِي مُنْذُ كَمْ خَرَجْتَ مِنْ بَغْدَادَ فَعَرَّفْتُهُ أَنِّي خَرَجْتُ فِي أَوَّلِ الْأُسْبُوعِ فَمَشَى عَنِّي
There was an onlooker between the two rivers at the Shrine. He heard the clamour and asked about the news. They let him know. He came to the treasury and asked me about my name and asked me, ‘Since how many (days) did you go out from Baghdad?’ I let him know, ‘I went out in the beginning of the week’. He walked away from me.
وَ بِتُّ فِي الْمَشْهَدِ وَ صَلَّيْتُ الصُّبْحَ وَ خَرَجْتُ وَ خَرَجَ النَّاسُ مَعِي إِلَى أَنْ بَعُدْتُ عَنِ الْمَشْهَدِ وَ رَجَعُوا عَنِّي وَ وَصَلْتُ إِلَى أَوَانَى فَبِتُّ بِهَا وَ بَكَّرْتُ مِنْهَا أُرِيدُ بَغْدَادَ فَرَأَيْتُ النَّاسَ مُزْدَحِمِينَ عَلَى الْقَنْطَرَةِ الْعَتِيقَةِ يَسْأَلُونَ كُلَّ مَنْ وَرَدَ عَلَيْهِمْ عَنِ اسْمِهِ وَ نَسَبِهِ وَ أَيْنَ كَانَ
I spent the night in the Shrine and prayed the morning Salat, and I went out, and the people went out with me until I was far from the Shrine, and they returned from me, and I arrived to Awana. I spent the night at it and early morning I returned to Baghdad. I saw the people crowding at the ancient archway asking everyone who arrives to them about his name and his lineage and where he had been.
فَسَأَلُونِي عَنِ اسْمِي وَ مِنْ أَيْنَ جِئْتُ فَعَرَّفْتُهُمْ فَاجْتَمَعُوا عَلَيَّ وَ مَزَّقُوا ثِيَابِي وَ لَمْ يَبْقَ لِي فِي رُوحِي حُكْمٌ وَ كَانَ نَاظِرُ بَيْنِ النَّهْرَيْنِ كَتَبَ إِلَى بَغْدَادَ وَ عَرَّفَهُمُ الْحَالَ ثُمَّ حَمَلُونِي إِلَى بَغْدَادَ وَ ازْدَحَمَ النَّاسُ عَلَيَّ وَ كَادُوا يَقْتُلُونَنِي مِنْ كَثْرَةِ الزِّحَامِ وَ كَانَ الْوَزِيرُ الْقُمِّيُّ قَدْ طَلَبَ السَّعِيدَ رَضِيَّ الدِّينِ وَ تَقَدَّمَ أَنْ يُعَرِّفَهُ صِحَّةَ هَذَا الْخَبَرِ
They asked me about my name and where I had come from. I let them know. They gathered to me and tore my clothes, and there did not remain any decision in my soul, and the onlooker between the two rivers wrote to Baghdad and let them know the situation. Then they carried me to Baghdad and the people crowded upon me and they almost killed me due to the large crowd, and the minister was from Qum who had sought Al-Saeed Razy Al-Deen, and he proceeded to let him know this news.
قَالَ فَخَرَجَ رَضِيُّ الدِّينِ وَ مَعَهُ جَمَاعَةٌ فَوَافَيْنَا بَابَ النُّوبِيِّ فَرَدَّ أَصْحَابُهُ النَّاسَ عَنِّي فَلَمَّا رَآنِي قَالَ أَ عَنْكَ يَقُولُونَ قُلْتُ نَعَمْ فَنَزَلَ عَنْ دَابَّتِهِ وَ كَشَفَ فَخِذِي فَلَمْ يَرَ شَيْئاً فَغُشِيَ عَلَيْهِ سَاعَةً وَ أَخَذَ بِيَدِي وَ أَدْخَلَنِي عَلَى الْوَزِيرِ وَ هُوَ يَبْكِي وَ يَقُولُ يَا مَوْلَانَا هَذَا أَخِي وَ أَقْرَبُ النَّاسِ إِلَى قَلْبِي
He (the narrator) said, ‘Razy Al-Deen went out, and with him was a group. We arrived at the door of the Nubian, and his companions repelled the people away from me. When he saw me, he said, ‘Are they speaking about you?’ I said, ‘Yes’. He descended from his animal and uncovered my thigh. He did not see anything (illness). There was dizziness upon him for a while and he grabbed my hand and entered me to see the minister, and he was crying and saying, ‘O our master! This is my brother and the closest of the people to my heart’.
فَسَأَلَنِي الْوَزِيرُ عَنِ الْقِصَّةِ فَحَكَيْتُ لَهُ فَأَحْضَرَ الْأَطِبَّاءَ الَّذِينَ أَشْرَفُوا عَلَيْهَا وَ أَمَرَهُمْ بِمُدَاوَاتِهَا فَقَالُوا مَا دَوَاؤُهَا إِلَّا الْقَطْعُ بِالْحَدِيدِ وَ مَتَى قَطَعَهَا مَاتَ فَقَالَ لَهُمُ الْوَزِيرُ فَبِتَقْدِيرِ أَنْ يُقْطَعَ وَ لَا يَمُوتَ فِي كَمْ تَبْرَأُ فَقَالُوا فِي شَهْرَيْنِ وَ يَبْقَى فِي مَكَانِهَا حَفِيرَةٌ بَيْضَاءُ لَا يَنْبُتُ فِيهَا شَعْرٌ
The minister asked me about the story. I narrated to him. He presented the physicians, those who had looked at it (before), and he had instructed them with treating it. They said, ‘There is no treatment for it except the cutting with the iron, and when it is cut, he would die’. The minister said to them, ‘With the ability to cut it and he does not die, in how many (days) would he be cured?’ They said, ‘In two months, and a white hole would remain in its place, not hair would grow in its place’.
فَسَأَلَهُمُ الْوَزِيرُ مَتَى رَأَيْتُمُوهُ قَالُوا مُنْذُ عَشَرَةِ أَيَّامٍ فَكَشَفَ الْوَزِيرُ عَنِ الْفَخِذِ الَّذِي كَانَ فِيهِ الْأَلَمُ وَ هِيَ مِثْلُ أُخْتِهَا لَيْسَ فِيهَا أَثَرٌ أَصْلًا فَصَاحَ أَحَدُ الْحُكَمَاءِ هَذَا عَمَلُ الْمَسِيحِ فَقَالَ الْوَزِيرُ حَيْثُ لَمْ يَكُنْ عَمَلَكُمْ فَنَحْنُ نَعْرِفُ مَنْ عَمِلَهَا
The minister asked them, ‘When had you seen him?’ They said, ‘Ten days ago’. The minister uncovered from the thigh which the pain had been in, and it was like its counterpart. There was not trace in it at all. One of the physicians shouted, ‘This is a deed of the Messiah-as!’ The minister said, ‘Where it does not happen to be your deed, so we know the one who has done it’.
ثُمَّ إِنَّهُ أُحْضِرَ عِنْدَ الْخَلِيفَةِ الْمُسْتَنْصِرِ فَسَأَلَهُ عَنِ الْقِصَّةِ فَعَرَّفَهُ بِهَا كَمَا جَرَى فَتَقَدَّمَ لَهُ بِأَلْفِ دِينَارٍ فَلَمَّا حَضَرْتُ قَالَ خُذْ هَذِهِ فَأَنْفِقْهَا
Then he was presented in the presence of the caliph Al-Mustansir. He asked him about the story. He let him know of it just as it had flowed. He forwarded a thousand Dinars to him. When I presented, he said, ‘Take this and spend it!’
فَقَالَ مَا أَجْسُرُ آخُذُ مِنْهُ حَبَّةً وَاحِدَةً فَقَالَ الْخَلِيفَةُ مِمَّنْ تَخَافُ فَقَالَ مِنَ الَّذِي فَعَلَ مَعِي هَذَا قَالَ لَا تَأْخُذْ مِنْ أَبِي جَعْفَرٍ شَيْئاً فَبَكَى الْخَلِيفَةُ وَ تَكَدَّرَ وَ خَرَجَ مِنْ عِنْدِهِ وَ لَمْ يَأْخُذْ شَيْئاً
I did not have the courage to take even one seed from him. The caliph said, ‘Who are you fearing from?’ He said, ‘From the one who had done this with me! He-ajfj had said: ‘Do not take anything from Abu Ja’far!’’ The caliph wept and was ruffled, and he went out from his presence and did not take anything.
قَالَ عَلِيُّ بْنُ عِيسَى عَفَا اللَّهُ عَنْهُ كُنْتُ فِي بَعْضِ الْأَيَّامِ أَحْكِي هَذِهِ الْقِصَّةَ لِجَمَاعَةٍ عِنْدِي وَ كَانَ هَذَا شَمْسُ الدِّينِ مُحَمَّدٌ وَلَدُهُ عِنْدِي وَ أَنَا لَا أَعْرِفُهُ فَلَمَّا انْقَضَتِ الْحِكَايَةُ قَالَ أَنَا وَلَدُهُ لِصُلْبِهِ فَعَجِبْتُ مِنْ هَذَا الِاتِّفَاقِ وَ قُلْتُ لَهُ هَلْ رَأَيْتَ فَخِذَهُ وَ هِيَ مَرِيضَةٌ فَقَالَ لَا لِأَنِّي أَصْبُو عَنْ ذَلِكَ وَ لَكِنِّي رَأَيْتُهَا بَعْدَ مَا صَلَحَتْ وَ لَا أَثَرَ فِيهَا وَ قَدْ نَبَتَ فِي مَوْضِعِهَا شَعْرٌ
Ali Bin Isa said, ‘May Allah-azwj Pardon him! In one of the days, I was narrating this story to a group in my presence, and this Shams Al-Deen Muhammad, his son, was with me, and I did not know him. When the narration was completed, he said, ‘I am his son of his loins’. I was surprised from this co-incidence and said to him, ‘Did you see his thigh while it was unhealthy?’ He said, ‘No, because I was inattentive from that, but I saw it after it was healthy and there were no traces in it, and hair had grown in its place’.
وَ سَأَلْتُ السَّيِّدَ صَفِيَّ الدِّينِ مُحَمَّدَ بْنَ مُحَمَّدِ بْنِ بَشِيرٍ الْعَلَوِيَّ الْمُوسَوِيَّ وَ نَجْمَ الدِّينِ حَيْدَرَ بْنَ الْأَيْسَرِ رَحِمَهُمَا اللَّهُ تَعَالَى وَ كَانَا مِنْ أَعْيَانِ النَّاسِ وَ سَرَاتِهِمْ وَ ذَوِي الْهَيْئَاتِ مِنْهُمْ وَ كَانَا صَدِيقَيْنِ لِي وَ عَزِيزَيْنِ عِنْدِي
And I asked the Seyyid Safi Al-Deen Muhammad Bin Bashir Al-Alawite Al-Mowsawi, and Najm Al-Deen Haydar Bin Al-Aysar, may Allah-azwj the Exalted have Mercy on them, and they were both eyes of the people and their secrets, and with organisation from them, and they were friends of mine, and they were dear in my presence.
فَأَخْبَرَانِي بِصِحَّةِ الْقِصَّةِ وَ أَنَّهُمَا رَأَيَاهَا فِي حَالِ مَرَضِهَا وَ حَالِ صِحَّتِهَا وَ حَكَى لِي وَلَدُهُ هَذَا أَنَّهُ كَانَ بَعْدَ ذَلِكَ شَدِيدَ الْحُزْنِ لِفِرَاقِهِ ع حَتَّى إِنَّهُ جَاءَ إِلَى بَغْدَادَ وَ أَقَامَ بِهَا فِي فَصْلِ الشِّتَاءِ وَ كَانَ كُلَّ أَيَّامٍ يَزُورُ سَامَرَّاءَ وَ يَعُودُ إِلَى بَغْدَادَ
They informed me with the story, and they had seen it during the state of un-healthiness and the state of healthiness, and his son narrated this to me, that after that he was of severe grief due to his having separated from him-ajfj until he came Baghdad and stayed at it in the winter season, and every day he used to visit Samara and return to Baghdad.
فَزَارَهَا فِي تِلْكَ السَّنَةِ أَرْبَعِينَ مَرَّةً طَمَعاً أَنْ يَعُودَ لَهُ الْوَقْتُ الَّذِي مَضَى أَوْ يُقْضَى لَهُ الْحَظُّ بِمَا قَضَى وَ مَنِ الَّذِي أَعْطَاهُ دَهْرَهُ الرِّضَا أَوْ سَاعَدَهُ بِمَطَالِبِهِ صَرْفَ الْقَضَاءِ فَمَاتَ رَحِمَهُ اللَّهُ بِحَسْرَتِهِ وَ انْتَقَلَ إِلَى الْآخِرَةِ بِغُصَّتِهِ وَ اللَّهُ يَتَوَلَّاهُ وَ إِيَّانَا بِرَحْمَتِهِ بِمَنِّهِ وَ كَرَامَتِهِ
During that year he visited it forty times, coveting the return of the time to him which had passed, or the share be fulfilled for him with what had been fulfilled, and the one who had given him everlasting contentment, or assisted him with his demands. The Decree changed. He, may Allah-azwj have Mercy on him, died in regret and transferred to the Hereafter with this stumbles, and may Allah-azwj Befriend him and us by His-azwj Mercy, by His-azwj Conferment.
وَ حَكَى لِيَ السَّيِّدُ بَاقِي بْنُ عطوةَ الْحَسَنِيُّ أَنَّ أَبَاهُ عطوةَ كَانَ آدَرَ وَ كَانَ زَيْدِيَّ الْمَذْهَبِ وَ كَانَ يُنْكِرُ عَلَى بَنِيهِ الْمَيْلَ إِلَى مَذْهَبِ الْإِمَامِيَّةِ وَ يَقُولُ لَا أُصَدِّقُكُمْ وَ لَا أَقُولُ بِمَذْهَبِكُمْ حَتَّى يَجِيءَ صَاحِبُكُمْ يَعْنِي الْمَهْدِيَّ ع فَيُبْرِئَنِي مِنْ هَذَا الْمَرَضِ وَ تَكَرَّرَ هَذَا الْقَوْلُ مِنْهُ
And it was narrated to me by the Seyyid Baqy Bin Atwah Al-Hassan that his father Atwah, and he had an illness in his hand, and he was of the Zaydite doctrine, and he used to dislike his son inclining towards the doctrine of the Imamites and he said, ‘I will neither ratify you all nor will I say (believe) in your doctrine until your Master-ajfj comes’ – meaning Al-Mahdi-ajfj – ‘and he-ajfj cures me from this illness’. And this word was repeated from him.
فَبَيْنَا نَحْنُ مُجْتَمِعُونَ عِنْدَ وَقْتِ الْعِشَاءِ الْآخِرَةِ إِذَا أَبُونَا يَصِيحُ وَ يَسْتَغِيثُ بِنَا فَأَتَيْنَاهُ سِرَاعاً فَقَالَ الْحَقُوا صَاحِبَكُمْ فَالسَّاعَةَ خَرَجَ مِنْ عِنْدِي فَخَرَجْنَا فَلَمْ نَرَ أَحَداً فَعُدْنَا إِلَيْهِ وَ سَأَلْنَاهُ
While we were gathered at the time of Al-Isha the last (Salat), when our father shouted and cried out for help with us. We came to him hurriedly. He said, ‘Catch up with your Master-ajfj for he-ajfj just now gone out from my presence!’ We went out, but we could not see anyone. So we returned to him and asked him.
فَقَالَ إِنَّهُ دَخَلَ إِلَيَّ شَخْصٌ وَ قَالَ يَا عطوةُ فَقُلْتُ مَنْ أَنْتَ فَقَالَ أَنَا صَاحِبُ بَنِيكَ قَدْ جِئْتُ لِأُبْرِئَكَ مِمَّا بِكَ ثُمَّ مَدَّ يَدَهُ فَعَصَرَ قَرْوَتِي وَ مَشَى وَ مَدَدْتُ يَدِي فَلَمْ أَرَ لَهَا أَثَراً
He said, ‘A person entered to see me and said: ‘O Atwah!’ I said, ‘Who are you?’ He-ajfj said: ‘I-ajfj am the Master-ajfj of your son! I-ajfj have come to cure you from what is with you’. Then he-ajfj extended his-ajfj hand and squeezed my wrist, and he-ajfj walked away, and I spread out my hand. I could not see any trace of it’.
قَالَ لِي وَلَدُهُ وَ بَقِيَ مِثْلَ الْغَزَالِ لَيْسَ بِهِ قَلَبَةٌ وَ اشْتَهَرَتْ هَذِهِ الْقِصَّةُ وَ سَأَلْتُ عَنْهَا غَيْرَ ابْنِهِ فَأَخْبَرَ عَنْهَا فَأَقَرَّ بِهَا.
His son said to me, ‘And he remained like a deer having no heart, and this story became famous, and I asked another son of his about it. He informed about it and acknowledged with it’’.[65]
أقول روى المفيد و الشهيد و مؤلف المزار الكبير رحمهم الله في مزاراتهم بأسانيدهم عن علي بن محمد بن عبد الرحمن التستري قال مررت ببني رؤاس فقال لي بعض إخواني لو ملت بنا إلى مسجد صعصعة فصلينا فيه فإن هذا رجب و يستحب فيه زيارة هذه المواضع المشرفة التي وطئها الموالي بأقدامهم و صلوا فيها و مسجد صعصعة منها.
Note: I (Majlisi) am saying, ‘It is reported by Al Mufeed and Al Shaheed, and compiler of ‘Al Mazar Al Kabeer’, may Allah-azwj have Mercy on them, in their ‘Performance of visitations’, by their chains from Ali Bin Muhammad Bin Abdul Rahman Al Tastary who said, ‘Ay Rawasy passed by me. One of my brothers said to me, ‘If you could come with us to Masjid Sa’sa, so we can pray Salat in it, for this is (month of) Rajab and performance of visitation is recommended during it in this noble place which the friends (of Allah-azwj) have trodden upon by their fee, and they had prayed in it, and Masjid Sa’sa is from these’.
قال فملت معه إلى المسجد و إذا ناقة معقلة مرحلة قد أنيخت بباب المسجد فدخلنا و إذا برجل عليه ثياب الحجاز و عمة كعمتهم قاعد يدعو بهذا الدعاء فحفظته أنا و صاحبي ثم سجد طويلا و قام فركب الراحلة و ذهب
He said, ‘I went with him to the Masjid, and there was a she-camel reined for departure, having been knelt at the door of the Masjid. We entered and there was a man having the clothes of Al Hijaz upon him-ajfj and having turbaned like their turbans. He-ajfj was seated supplication with this supplication. I and my companions memorised it. Then he-ajfj performed a prolonged Sajdah and stood up and rode the riding animal and went away.
فقال لي صاحبي تراه الخضر فما بالنا لا نكلمه كأنما أمسك على ألسنتنا فخرجنا فلقينا ابن أبي رواد الرؤاسي فقال من أين أقبلتما قلنا من مسجد صعصعة و أخبرناه بالخبر
My companion said to me, ‘Do you see him-ajfj as being Al Khizr-as? What is the matter with us not speaking to him-ajfj? It is as if our tongues are being withheld!’ We went out and met Ibn Abu Rawad Al-Rawasy. He said, ‘Where are you two coming from?’ We said, ‘From Masjid Sa’sa’, and we informed him with the news.
فقال هذا الراكب يأتي مسجد صعصعة في اليومين و الثلاثة لا يتكلم قلنا من هو قال فمن تريانه أنتما قلنا نظنه الخضر ع فقال فأنا و الله لا أراه إلا من الخضر محتاج إلى رؤيته فانصرفا راشدين فقال لي صاحبي هو و الله صاحب الزمان.
He said, ‘This rider has been coming to Masjid Sa’sa in the two days or three. He-ajfj does not speak. We said, ‘Who is he-ajfj?’ He said, ‘Whom do you view him-ajfj as being?’ We said, ‘We think he-ajfj is Al Khizr-as’. He said, ‘By Allah-azwj! I do not view him-ajfj except as the one Al-Khizr-as is needy to see him-ajfj, so leave rightly guided!’ My companion said to me, ‘By Allah-azwj! He-ajfj is Master-ajfj of the Time’’.
52- كا، الكافي عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَبِي مُحَمَّدٍ الْوَجْنَائِيِ أَنَّهُ أَخْبَرَهُ عَمَّنْ رَآهُ ع خَرَجَ مِنَ الدَّارِ قَبْلَ الْحَادِثِ بِعَشَرَةِ أَيَّامٍ وَ هُوَ يَقُولُ اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنَّهَا أَحَبُّ الْبِقَاعِ لَوْ لَا الطَّرْدُ أَوْ كَلَامٌ نَحْوُ هَذَا.
(The book) ‘Al Kafi’ – Ali Bin Muhammad, from Abu Muhammad Al Wajnaie,
‘He informed him from the one who saw him-ajfj that he-ajfj went out from the house ten days before the event (passing away of Al-Hassan Al-Askari-asws), and he-ajfj was saying: ‘O Allah-azwj! You-azwj Know that it is the most beloved of the spots, if only there was not expulsion’ – or speech approximate to this’’.[66]
53- ك، إكمال الدين حَدَّثَنَا أَبُو الْأَدْيَانِ قَالَ كُنْتُ أَخْدُمُ الْحَسَنَ بْنَ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ أَحْمِلُ كُتُبَهُ إِلَى الْأَمْصَارِ فَدَخَلْتُ إِلَيْهِ فِي عِلَّتِهِ الَّتِي تُوُفِّيَ فِيهَا صَلَوَاتُ اللَّهِ عَلَيْهِ
(The book) ‘Ikmal Al Deen’ – It is narrated to us by Abu Al Adyan who said,
‘I used to serve Al-Hassan-asws Bin Ali-asws Bin Muhammad-asws Bin Ali-asws Bin Musa-asws Bin Ja’far-asws Bin Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws and was carrying his-asws letters to the cities. I entered to see him-asws during his-asws illness in which he-asws expired in, may the Salawaat of Allah-azwj be upon him-asws.
فَكَتَبَ مَعِي كُتُباً وَ قَالَ تَمْضِي بِهَا إِلَى الْمَدَائِنِ فَإِنَّكَ سَتَغِيبُ خَمْسَةَ عَشَرَ يَوْماً فَتَدْخُلُ إِلَى سُرَّ مَنْ رَأَى يَوْمَ الْخَامِسَ عَشَرَ وَ تَسْمَعُ الْوَاعِيَةَ فِي دَارِي وَ تَجِدُنِي عَلَى الْمُغْتَسَلِ
He-asws wrote letters (to be sent) with me and said, ‘Go with these to Al-Madain, for you will be absent for fifteen days. You shall enter Surmanray on the day of Thursday and you will hear the cry of death in my-asws house, and you will find me-asws upon the washing table’.
قَالَ أَبُو الْأَدْيَانِ فَقُلْتُ يَا سَيِّدِي فَإِذَا كَانَ ذَلِكَ فَمَنْ قَالَ مَنْ طَالَبَكَ بِجَوَابَاتِ كُتُبِي فَهُوَ الْقَائِمُ بَعْدِي فَقُلْتُ زِدْنِي
Abu Al-Adyan said, ‘I said, ‘O my Master-asws! So, when that does happen, then who?’ He-asws said: ‘The one who will seek you with the answered to my-asws letters, he-ajfj is Al-Qaim-asws (the one standing) after me-asws’. I said, ‘Increase for me’.
فَقَالَ مَنْ يُصَلِّي عَلَيَّ فَهُوَ الْقَائِمُ بَعْدِي فَقُلْتُ زِدْنِي
He-asws said: ‘One who shall pray Salat upon me-asws, so he-ajfj is Al-Qaim-asws after me-asws’. I said, ‘Increase for me’.
فَقَالَ مَنْ أَخْبَرَ بِمَا فِي الْهِمْيَانِ فَهُوَ الْقَائِمُ بَعْدِي
He said, ‘The one who informed with what is in the money-belt, so he-ajfj is Al-Qaim-asws after me-asws’.
ثُمَّ مَنَعَتْنِي هَيْبَتُهُ أَنْ أَسْأَلَهُ مَا فِي الْهِمْيَانِ وَ خَرَجْتُ بِالْكُتُبِ إِلَى الْمَدَائِنِ وَ أَخَذْتُ جَوَابَاتِهَا وَ دَخَلْتُ سُرَّ مَنْ رَأَى يَوْمَ الْخَامِسَ عَشَرَ كَمَا قَالَ لِي ع فَإِذَا أَنَا بِالْوَاعِيَةِ فِي دَارِهِ وَ إِذَا أَنَا بِجَعْفَرِ بْنِ عَلِيٍّ أَخِيهِ بِبَابِ الدَّارِ وَ الشِّيعَةُ حَوْلَهُ يُعَزُّونَهُ وَ يُهَنِّئُونَهُ
Then his-asws awe prevented me from asking him-asws what is in the money-belt, and I went out with the letters to Al-Madain, and I took their answers and entered Surmanray on the fifteenth day just as he-asws had said to me. There I was with the cry of death in his-asws house, and there I was with Ja’far son of Ali-asws, his-asws brother, at the door of the house, and the Shias were around him, consoling him and congratulating him (for being the next Imam).
فَقُلْتُ فِي نَفْسِي إِنْ يَكُنْ هَذَا الْإِمَامَ فَقَدْ حَالَتِ الْإِمَامَةُ لِأَنِّي كُنْتُ أَعْرِفُهُ بِشُرْبِ النَّبِيذِ وَ يُقَامِرُ فِي الْجَوْسَقِ وَ يَلْعَبُ بِالطُّنْبُورِ
I said within myself, ‘If this one is the Imam-ajfj, then the Imamate has been nullified, because I have known him with drinking Al-Nabeez (intoxicant), and gamble in the palaces, and play with the tambourine’.
فَتَقَدَّمْتُ فَعَزَّيْتُ وَ هَنَّيْتُ فَلَمْ يَسْأَلْنِي عَنْ شَيْءٍ ثُمَّ خَرَجَ عَقِيدٌ فَقَالَ يَا سَيِّدِي قَدْ كُفِّنَ أَخُوكَ فَقُمْ لِلصَّلَاةِ عَلَيْهِ فَدَخَلَ جَعْفَرُ بْنُ عَلِيٍّ وَ الشِّيعَةُ مِنْ حَوْلِهِ يَقْدُمُهُمُ السَّمَّانُ وَ الْحَسَنُ بْنُ عَلِيٍّ قَتِيلُ الْمُعْتَصِمِ الْمَعْرُوفُ بِسَلَمَةَ
I went forward and consoled and congratulated, but he did not ask me about anything. Then Aqeyd came out. He said, ‘O my master! Your brother-asws has been shrouded, so stand for praying the Salat upon him-asws!’ Ja’far son of Ali-asws entered, and the Shias were around him, preceded by Al-Samman and Al-Hassan Bin Ali, killed by Al-Mu’tasim, well-known as Salama.
فَلَمَّا صِرْنَا فِي الدَّارِ إِذَا نَحْنُ بِالْحَسَنِ بْنِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ عَلَى نَعْشِهِ مُكَفَّناً فَتَقَدَّمَ جَعْفَرُ بْنُ عَلِيٍّ لِيُصَلِّيَ عَلَى أَخِيهِ فَلَمَّا هَمَّ بِالتَّكْبِيرِ خَرَجَ صَبِيٌّ بِوَجْهِهِ سُمْرَةٌ بِشَعْرِهِ قَطَطٌ بِأَسْنَانِهِ تَفْلِيجٌ فَجَبَذَ رِدَاءَ جَعْفَرِ بْنِ عَلِيٍّ وَ قَالَ تَأَخَّرْ يَا عَمِّ فَأَنَا أَحَقُّ بِالصَّلَاةِ عَلَى أَبِي
When we came to be in the house, there we were with Al-Hassan-asws Bin Ali-asws, may the Salawaat of Allah-azwj be upon him-asws, upon his-asws bier, shrouded. Ja’far son of Ali-asws proceeded to pray Salat upon his brother-asws. When he thought with exclaiming the Takbeer (to begin the Salat), and a boy came out, having a tanned face, cat-like hair, separate teeth. He-ajfj pulled the robe of Ja’far son of Ali-asws and said: ‘Stay back, O uncle, for I-ajfj am more rightful with the Salat upon my-ajfj father-asws!’
فَتَأَخَّرَ جَعْفَرٌ وَ قَدِ ارْبَدَّ وَجْهُهُ فَتَقَدَّمَ الصَّبِيُّ فَصَلَّى عَلَيْهِ وَ دُفِنَ إِلَى جَانِبِ قَبْرِ أَبِيهِ ع ثُمَّ قَالَ يَا بَصْرِيُّ هَاتِ جَوَابَاتِ الْكُتُبِ الَّتِي مَعَكَ فَدَفَعْتُهَا إِلَيْهِ وَ قُلْتُ فِي نَفْسِي هَذِهِ اثْنَتَانِ بَقِيَ الْهِمْيَانُ
Ja’far stepped back, and his face had reddened. The boy proceeded and prayed Salat upon him-asws, and he-asws was buried to a side of the grave of his-asws father-asws. Then he-ajfj said: ‘O Basry! Give the answers of the letters which are with you!’ I handed these to him-ajfj. I said within myself, ‘These are two (evidence(s)). There still remains the money-belt’.
ثُمَّ خَرَجْتُ إِلَى جَعْفَرِ بْنِ عَلِيٍّ وَ هُوَ يَزْفِرُ فَقَالَ لَهُ حَاجِزٌ الْوَشَّاءُ يَا سَيِّدِي مَنِ الصَّبِيُّ لِيُقِيمَ عَلَيْهِ الْحُجَّةَ فَقَالَ وَ اللَّهِ مَا رَأَيْتُهُ قَطُّ وَ لَا عَرَفْتُهُ
Then I went out to Ja’far son of Ali-asws, and he was sighing. Hajiz Al-Washa said to him, ‘O my master! Who is the boy, for the argument to be standing upon him-ajfj?’ He said, ‘By Allah-azwj! I have not seen him-ajfj at all (before), nor do I know him-ajfj!’
فَنَحْنُ جُلُوسٌ إِذْ قَدِمَ نَفَرٌ مِنْ قُمَّ فَسَأَلُوا عَنِ الْحَسَنِ بْنِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ فَعَرَفُوا مَوْتَهُ فَقَالُوا فَمَنْ نُعَزِّي فَأَشَارَ النَّاسُ إِلَى جَعْفَرِ بْنَ عَلِيٍّ
We were seated when a number (of people) from Qum arrived. They asked about Al-Hassan-asws Bin Ali-asws, may the Salawaat of Allah-azwj be upon him-asws. They let them know of his-asws passing away. They said, ‘So whom should we console?’ The people indicated to Ja’far son of Ali-asws.
فَسَلَّمُوا عَلَيْهِ وَ عَزَّوْهُ وَ هَنَّئُوهُ وَ قَالُوا مَعَنَا كُتُبٌ وَ مَالٌ فَتَقُولُ مِمَّنِ الْكُتُبُ وَ كَمِ الْمَالُ فَقَامَ يَنْفُضُ أَثْوَابَهُ وَ يَقُولُ يُرِيدُونَ مِنَّا أَنْ نَعْلَمَ الْغَيْبَ
They greeted unto him and consoled him and congratulated him (as being the next Imam), and they said, ‘There are letters with us and wealth. Can you say who the letters are from and how much is the wealth?’ He shook his clothes and say, ‘Do you want from us to know the hidden matters?’
قَالَ فَخَرَجَ الْخَادِمُ فَقَالَ مَعَكُمْ كُتُبُ فُلَانٍ وَ فُلَانٍ وَ هِمْيَانٌ فِيهِ أَلْفُ دِينَارٍ عَشَرَةُ دَنَانِيرَ مِنْهَا مُطَلَّسَةٌ فَدَفَعُوا الْكُتُبَ وَ الْمَالَ وَ قَالُوا الَّذِي وَجَّهَ بِكَ لِأَجْلِ ذَلِكَ هُوَ الْإِمَامُ
He (the narrator) said, ‘The servant came out and said, ‘With you all are letters of so and so, and so and so, and in the money-belt there are a thousand Dinars. Ten Dinars from these are obscure’. They handed the letters and the wealth, and they said, ‘The one who has sent you for that reason, he-ajfj is the Imam-ajfj’.
فَدَخَلَ جَعْفَرُ بْنُ عَلِيٍّ عَلَى الْمُعْتَمِدِ وَ كَشَفَ لَهُ ذَلِكَ فَوَجَّهَ الْمُعْتَمِدُ خَدَمَهُ فَقَبَضُوا عَلَى صَقِيلَ الْجَارِيَةِ وَ طَالَبُوهَا بِالصَّبِيِّ فَأَنْكَرَتْهُ وَ ادَّعَتْ حَمْلًا بِهَا لِتُغَطِّيَ عَلَى حَالِ الصَّبِيِّ
So Ja’far son of Ali-asws entered to see Al-Mu’tamid (the caliph) and uncovered that to him. Al-Mu’tamid dispatched his servants and they captured Sayqal the maid, and they demanded her with the boy. She denied having any child and she claimed for a pregnancy being with heras, in order to cover up upon the state of the boy-ajfj.
فَسُلِّمَتْ إِلَى ابْنِ أَبِي الشَّوَارِبِ الْقَاضِي وَ بَغَتَهُمْ مَوْتُ عُبَيْدِ اللَّهِ بْنِ يَحْيَى بْنِ خَاقَانَ فَجْأَةً وَ خُرُوجُ صَاحِبِ الزِّنْجِ بِالْبَصْرَةِ فَشُغِلُوا بِذَلِكَ عَنِ الْجَارِيَةِ فَخَرَجَتْ عَنْ أَيْدِيهِمْ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ لَا شَرِيكَ لَهُ.
She-as was submitted to IbnAbu Al-Shawarib the judge, and the sudden death of Ubeydullah Bin Yahya Bin Khaqan surprised (pre-occupied) them, and the rebellion of master of Al-Zanj at Al-Basra. They were too pre-occupied with that from the maid (Lady Narjis-as), so she-as came out from their hands. And the Praise is for Allah-azwj, Lord-azwj of the worlds, there being no associates for Him-azwj’’.[67]
54- أَقُولُ وَ رُوِيَ فِي بَعْضِ تَأْلِيفَاتِ أَصْحَابِنَا عَنِ الْحُسَيْنِ بْنِ حَمْدَانَ عَنْ أَبِي مُحَمَّدٍ عِيسَى بْنِ مَهْدِيٍّ الْجَوْهَرِيِّ قَالَ خَرَجْتُ فِي سَنَةِ ثَمَانٍ وَ سِتِّينَ وَ مِائَتَيْنِ إِلَى الْحَجِّ وَ كَانَ قَصْدِي الْمَدِينَةَ حَيْثُ صَحَّ عِنْدَنَا أَنَّ صَاحِبَ الزَّمَانِ قَدْ ظَهَرَ فَاعْتَلَلْتُ وَ قَدْ خَرَجْنَا مِنْ فَيْدٍ فَتَعَلَّقَتْ نَفْسِي بِشَهْوَةِ السَّمَكِ وَ التَّمْرِ فَلَمَّا وَرَدْتُ الْمَدِينَةَ وَ لَقِيتُ بِهَا إِخْوَانَنَا بَشَّرُونِي بِظُهُورِهِ ع بِصَابِرَ فَصِرْتُ إِلَى صَابِرَ
I (Majlisi) am saying, ‘And it is reported in one of the compilations of our companions, from Al Husayn Bin Hamdan, from Abu Muhammad Isa Bin Mahdy Al Jowhari who said,
‘I went out in the year two hundred and sixty-eight to perform Hajj, and my aim was Al-Medina when it was proven correct in our view that Master-ajfj of the Time had appeared. I fell ill and we had gone out from Feyd. My soul desired the fish and the dates. When I arrived at Al-Medina and I met my brethren at it, they indicted to me with his-ajfj appearance at Sabir. So I went to Sabir.
فَلَمَّا أَشْرَفْتُ عَلَى الْوَادِي رَأَيْتُ عُنَيْزَاتٍ عِجَافاً فَدَخَلْتُ الْقَصْرَ فَوَقَفْتُ أَرْقُبُ الْأَمْرَ إِلَى أَنْ صَلَّيْتُ الْعِشَاءَيْنِ وَ أَنَا أَدْعُو وَ أَتَضَرَّعُ وَ أَسْأَلُ فَإِذَا أَنَا بِبَدْرٍ الْخَادِمِ يَصِيحُ بِي يَا عِيسَى بْنَ مَهْدِيٍّ الْجَوْهَرِيُّ ادْخُلْ فَكَبَّرْتُ وَ هَلَّلْتُ وَ أَكْثَرْتُ مِنْ حَمْدِ اللَّهِ عَزَّ وَ جَلَّ وَ الثَّنَاءِ عَلَيْهِ
When I overlooked upon the valley, I saw lean goats. I entered the castle. I paused watching out for the matter until I prayed the two Isha Salats, and I was supplicating and beseeching, and asking. There I was with Badri the servant shouting at me, ‘O Isa Bin Mahdi Al-Jowhari, enter!’ I exclaimed Takbeer, and extolled the Oneness, and frequented from the Praises of Allah-azwj Mighty and Majestic, and the extollations upon Him-azwj.
فَلَمَّا صِرْتُ فِي صَحْنِ الْقَصْرِ رَأَيْتُ مَائِدَةً مَنْصُوبَةً فَمَرَّ بِيَ الْخَادِمُ إِلَيْهَا فَأَجْلَسَنِي عَلَيْهَا وَ قَالَ لِي مَوْلَاكَ يَأْمُرُكَ أَنْ تَأْكُلَ مَا اشْتَهَيْتَ فِي عِلَّتِكَ وَ أَنْتَ خَارِجٌ مِنْ فَيْدٍ فَقُلْتُ حَسْبِي بِهَذَا بُرْهَاناً فَكَيْفَ آكُلُ وَ لَمْ أَرَ سَيِّدِي وَ مَوْلَايَ
When I came to be in the courtyard of the castle, I saw table meal having been installed. The servant passed by me and seated me, and said to me, ‘Your Master-ajfj instruct you to eat whatever you desired in your illness, and you have come out from Feyd’. I said, ‘I am sufficed with this as proof. How can I eat, and I have not seen my chief and my Master-ajfj?’
فَصَاحَ يَا عِيسَى كُلْ مِنْ طَعَامِكَ فَإِنَّكَ تَرَانِي فَجَلَسْتُ عَلَى الْمَائِدَةِ فَنَظَرْتُ فَإِذَا عَلَيْهَا سَمَكٌ حَارٌّ يَفُورُ وَ تَمْرٌ إِلَى جَانِبِهِ أَشْبَهُ التُّمُورِ بِتُمُورِنَا وَ بِجَانِبِ التَّمْرِ لَبَنٌ فَقُلْتُ فِي نَفْسِي عَلِيلٌ وَ سَمَكٌ وَ تَمْرٌ وَ لَبَنٌ فَصَاحَ بِي يَا عِيسَى أَ تَشُكُّ فِي أَمْرِنَا أَ فَأَنْتَ أَعْلَمُ بِمَا يَنْفَعُكَ وَ يَضُرُّكَ
He-ajfj called out, ‘I Isa! Eat from your meal for you will see me-ajfj at the meal!’ I looked and there was hot fish upon it spurting, and dates to its side. The dates resembled with our dates, and by the side of the dates there was milk. I said within myself, ‘An illness, and fish and dates and milk?’ He-ajfj called out at me: ‘O Isa! Are you doubting regarding our-ajfj matter? Are you are more knowing with what benefits you and harms you!’
فَبَكَيْتُ وَ اسْتَغْفَرْتُ اللَّهَ تَعَالَى وَ أَكَلْتُ مِنَ الْجَمِيعِ وَ كُلَّمَا رَفَعْتُ يَدِي مِنْهُ لَمْ يَتَبَيَّنْ مَوْضِعُهَا فِيهِ فَوَجَدْتُهُ أَطْيَبَ مَا ذُقْتُهُ فِي الدُّنْيَا فَأَكَلْتُ مِنْهُ كَثِيراً حَتَّى اسْتَحْيَيْتُ
I wept and sought Forgiveness of Allah-azwj the Exalted, and I ate from it all, and every time I raised my hand from it, not clear of its place in it, I found it as fresh as I had tasted in the world. I ate a lot from it until I was embarrassed.
فَصَاحَ بِي لَا تَسْتَحْيِ يَا عِيسَى فَإِنَّهُ مِنْ طَعَامِ الْجَنَّةِ لَمْ تَصْنَعْهُ يَدُ مَخْلُوقٍ فَأَكَلْتُ فَرَأَيْتُ نَفْسِي لَا يَنْتَهِي عَنْهُ مِنْ أَكْلِهِ فَقُلْتُ يَا مَوْلَايَ حَسْبِي فَصَاحَ بِي أَقْبِلْ إِلَيَّ فَقُلْتُ فِي نَفْسِي آتِي مَوْلَايَ وَ لَمْ أَغْسِلْ يَدِي فَصَاحَ بِي يَا عِيسَى وَ هَلْ لِمَا أَكَلْتَ غَمَرٌ
He-ajfj shouted at me: ‘O Isa! It is from the food of Paradise! The hand of a Created being has not made it’. I ate and saw within myself not ending from it, from eating it. I said, ‘O my Master-ajfj! It suffices me’. He-ajfj called out at me: ‘Come to me!’ I said within myself, ‘I am going to my Master-ajfj and I have not washed my hands!’ He-ajfj called out at me: ‘O Isa! And when you ate, did you immerse?’
فَشَمِمْتُ يَدِي وَ إِذَا هِيَ أَعْطَرُ مِنَ الْمِسْكِ وَ الْكَافُورِ فَدَنَوْتُ مِنْهُ ع فَبَدَا لِي نُورٌ غَشِيَ بَصَرِي وَ رَهِبْتُ حَتَّى ظَنَنْتُ أَنَّ عَقْلِي قَدِ اخْتَلَطَ
I smelt my hands and behold; these were more perfumed than the musk and the camphor. I went near him-ajfj. A Noor appeared to me which overwhelmed my sight and I feared until I thought my mind was mixed up.
فَقَالَ لِي يَا عِيسَى مَا كَانَ لَكَ أَنْ تَرَانِي لَوْ لَا الْمُكَذِّبُونَ الْقَائِلُونَ بِأَيْنَ هُوَ وَ مَتَى كَانَ وَ أَيْنَ وُلِدَ وَ مَنْ رَآهُ وَ مَا الَّذِي خَرَجَ إِلَيْكُمْ مِنْهُ وَ بِأَيِّ شَيْءٍ نَبَّأَكُمْ وَ أَيِّ مُعْجِزٍ أَتَاكُمْ
He-ajfj said to me: ‘O Isa! You would not have seen me-ajfj had it not been for the beliers, the speakers of, ‘Where is he-ajfj?’ And ‘When was he-ajfj?’ And ‘Where was he-ajfj born?’ And ‘Who has seen him-ajfj?’ And ‘What is that which emerged to you all from him-ajfj?’ And ‘By which thing has he informed you with?’ And ‘Which miracle has he-ajfj given you all?’
أَمَا وَ اللَّهِ لَقَدْ دَفَعُوا أَمِيرَ الْمُؤْمِنِينَ مَعَ مَا رَوَوْهُ وَ قَدَّمُوا عَلَيْهِ وَ كَادُوهُ وَ قَتَلُوهُ وَ كَذَلِكَ آبَائِي ع وَ لَمْ يُصَدِّقُوهُمْ وَ نَسَبُوهُمْ إِلَى السِّحْرِ وَ خِدْمَةِ الْجِنِّ إِلَى مَا تَبَيَّنَ
But, by Allah-azwj, they had repelled Amir Al-Momineen-asws along with what they had saw him‑asws (do), and they went to him-asws, and plotted him-asws, and killed him-asws. And like that were my-ajfj forefathers-asws, and they did not ratify them-asws, and they attributed them-asws to the sorcery and service of the Jinn, until what was manifested.
يَا عِيسَى فَخَبِّرْ أَوْلِيَاءَنَا مَا رَأَيْتَ وَ إِيَّاكَ أَنْ تُخْبِرَ عَدُوَّنَا فَتُسْلَبَهُ فَقُلْتُ يَا مَوْلَايَ ادْعُ لِي بِالثَّبَاتِ فَقَالَ لَوْ لَمْ يُثَبِّتْكَ اللَّهُ مَا رَأَيْتَنِي وَ امْضِ بِنَجْحِكَ رَاشِداً فَخَرَجْتُ أُكْثِرُ حَمْدَ اللَّهِ وَ شُكْراً.
O Isa! Inform our-ajfj friend of what you have seen and beware of informing our-ajfj enemies!’ I said, ‘O my Master-ajfj! Supplicate for me with affirmation’. He-ajfj said: ‘If Allah-azwj had not affirmed you, you would not have seen me-ajfj, and go with your success rightly guided’. I went out frequently praising Allah-azwj and thanking’’.[68]
55- أَقُولُ رَوَى السَّيِّدُ عَلِيُّ بْنُ عَبْدِ الْحَمِيدِ فِي كِتَابِ السُّلْطَانِ الْمُفَرِّجِ عَنْ أَهْلِ الْإِيمَانِ عِنْدَ ذِكْرِ مَنْ رَأَى الْقَائِمَ ع قَالَ فَمِنْ ذَلِكَ مَا اشْتَهَرَ وَ ذَاعَ وَ مَلَأَ الْبِقَاعَ وَ شَهِدَ بِالْعِيَانِ أَبْنَاءُ الزَّمَانِ وَ هُوَ قِصَّةُ أبو [أَبِي] رَاجِحٍ الْحَمَّامِيِّ بِالْحِلَّةِ وَ قَدْ حَكَى ذَلِكَ جَمَاعَةٌ مِنَ الْأَعْيَانِ الْأَمَاثِلِ وَ أَهْلِ الصِّدْقِ الْأَفَاضِلِ مِنْهُمُ الشَّيْخُ الزَّاهِدُ الْعَابِدُ الْمُحَقِّقُ شَمْسُ الدِّينِ مُحَمَّدُ بْنُ قَارُونَ سَلَّمَهُ اللَّهُ تَعَالَى
I (Majlisi) am saying,
‘It is reported by the Seyyid Ali Bin Abdul Hameed in ‘Kitab Al-Sultan Al-Mufarraj An Ahl Al-Eman’, at the mentioned of the ones who had seen Al-Qaim-ajfj, he said, ‘From that is what had become famous and filled the spots, and witnessed by the eyes by the sons of the times, and it is a story of Abu Raji’e Al-Hamany at Al-HIlla, and that has been narrated by a group of similar notables and the people of truthfulness, the meritorious from them being the Sheikh, the ascetic, the worshipper, the investigator Shams Al-Deen Muhammad Bin Qaroun, may Allah-azwj the Exalted Keep him safe.
قَالَ كَانَ الْحَاكِمُ بِالْحِلَّةِ شَخْصاً يُدْعَى مَرْجَانَ الصَّغِيرَ فَرُفِعَ إِلَيْهِ أَنَّ أَبَا رَاجِحٍ هَذَا يَسُبُّ الصَّحَابَةَ فَأَحْضَرَهُ وَ أَمَرَ بِضَرْبِهِ فَضُرِبَ ضَرْباً شَدِيداً مُهْلِكاً عَلَى جَمِيعِ بَدَنِهِ حَتَّى إِنَّهُ ضُرِبَ عَلَى وَجْهِهِ فَسَقَطَتْ ثَنَايَاهُ وَ أَخْرَجَ لِسَانَهُ
He said, ‘The ruler at Al-Hilla was a person called Marjan Al-Sagheer. It was raised to him that this Abu Rajie tends to revile the companions, so he presented him and ordered with striking him. He was struck severe strikes, destroying upon entirety of his body, to the extent that he was struck upon his face, so his teeth fell off and his tongue came out.
فَجَعَلَ فِيهِ مِسَلَّةً مِنَ الْحَدِيدِ وَ خَرَقَ أَنْفَهُ وَ وَضَعَ فِيهِ شَرَكَةً مِنَ الشَّعْرِ وَ شَدَّ فِيهَا حَبْلًا وَ سَلَّمَهُ إِلَى جَمَاعَةٍ مِنْ أَصْحَابِهِ وَ أَمَرَهُمْ أَنْ يَدُورُوا بِهِ أَزِقَّةَ الْحِلَّةِ وَ الضَّرْبُ يَأْخُذُ مِنْ جَمِيعِ جَوَانِبِهِ حَتَّى سَقَطَ إِلَى الْأَرْضِ وَ عَايَنَ الْهَلَاكَ فَأُخْبِرَ الْحَاكِمُ بِذَلِكَ فَأَمَرَ بِقَتْلِهِ
He made an example out of him from the iron and pierced his nose and placed a hook in it and tied a rope in it and submitted him to a group of his companions, and he ordered them to rotate with him in the streets of Al-Hillal, and the strikes had taken from entirety of his sides to the extent that he fell to the ground and witnessed the destruction (death). The ruler was informed with that, so he ordered with is killing.
فَقَالَ الْحَاضِرُونَ إِنَّهُ شَيْخٌ كَبِيرٌ وَ قَدْ حَصَلَ لَهُ مَا يَكْفِيهِ وَ هُوَ مَيِّتٌ لِمَا بِهِ فَاتْرُكْهُ وَ هُوَ يَمُوتُ حَتْفَ أَنْفِهِ وَ لَا تَتَقَلَّدْ بِدَمِهِ وَ بَالَغُوا فِي ذَلِكَ حَتَّى أَمَرَ بِتَخْلِيَتِهِ- وَ قَدِ انْتَفَخَ وَجْهُهُ وَ لِسَانُهُ فَنَقَلَهُ أَهْلُهُ فِي الْمَوْتِ وَ لَمْ يَشُكَّ أَحَدٌ أَنَّهُ يَمُوتُ مِنْ لَيْلَتِهِ
The ones present said, ‘He is an aged old man, and it has reached for him what suffices him, and he is (like) dead due to what is with him, so leave him, and he will be dying in disgrace, and do not be collared with his blood (wergild)’ – and they reached in that until he ordered with freeing him, and his face and his tongue had swollen. His family members transferred him in the death, and no one doubted that he would be dying during his night.
فَلَمَّا كَانَ مِنَ الْغَدِ غَدَا عَلَيْهِ النَّاسُ فَإِذَا هُوَ قَائِمٌ يُصَلِّي عَلَى أَتَمِّ حَالِهِ وَ قَدْ عَادَتْ ثَنَايَاهُ الَّتِي سَقَطَتْ كَمَا كَانَتْ وَ انْدَمَلَتْ جِرَاحَاتُهُ وَ لَمْ يَبْقَ لَهَا أَثَرٌ وَ الشَّجَّةُ قَدْ زَالَتْ مِنْ وَجْهِهِ
When it was the next morning, the people came to him, there he was standing, praying Salat upon his complete state, and his teeth had returned, those which had fallen off, just as they had been, and his injuries had healed and there did not remain any traces of it, and the swelling had gone from his face.
فَعَجِبَ النَّاسُ مِنْ حَالِهِ وَ سَاءَلُوهُ عَنْ أَمْرِهِ فَقَالَ إِنِّي لَمَّا عَايَنْتُ الْمَوْتَ وَ لَمْ يَبْقَ لِي لِسَانٌ أَسْأَلُ اللَّهَ تَعَالَى بِهِ فَكُنْتُ أَسْأَلُهُ بِقَلْبِي وَ اسْتَغَثْتُ إِلَى سَيِّدِي وَ مَوْلَايَ صَاحِبِ الزَّمَانِ ع
The people were astonished from his state, and they asked him about his matter. He said, ‘When I witnessed the death and there did not remain any tongue for me to ask Allah-azwj the Exalted with, I was asking Him-azwj with my hears, and I cried out for help to my Master chief and my Master-ajfj, Master-ajfj of the Time.
فَلَمَّا جَنَّ عَلَيَّ اللَّيْلُ فَإِذَا بِالدَّارِ قَدِ امْتَلَأَتْ نُوراً وَ إِذَا بِمَوْلَايَ صَاحِبِ الزَّمَانِ قَدْ أَمَرَّ يَدَهُ الشَّرِيفَةَ عَلَى وَجْهِي وَ قَالَ لِي اخْرُجْ وَ كُدَّ عَلَى عِيَالِكَ فَقَدْ عَافَاكَ اللَّهُ تَعَالَى فَأَصْبَحْتُ كَمَا تَرَوْنَ
When the night shielded upon, the house had filled up with Noor, and there was my Master-ajfj, Master-ajfj of the Time, passing his-ajfj noble hand upon my face and he-ajfj said to me: ‘Go out and take care of your dependants, for Allah-azwj the Exalted has Granted you well-being’. So I woke up in the morning just as you are seeing’.
وَ حَكَى الشَّيْخُ شَمْسُ الدِّينِ مُحَمَّدُ بْنُ قَارُونَ الْمَذْكُورُ قَالَ وَ أُقْسِمُ بِاللَّهِ تَعَالَى أَنَّ هَذَا أَبُو رَاجِحٍ كَانَ ضَعِيفاً جِدّاً ضَعِيفَ التَّرْكِيبِ أَصْفَرَ اللَّوْنِ شَيْنَ الْوَجْهِ مُقَرَّضَ اللِّحْيَةِ وَ كُنْتُ دَائِماً أَدْخُلُ الْحَمَّامَ الَّذِي هُوَ فِيهِ وَ كُنْتُ دَائِماً أَرَاهُ عَلَى هَذِهِ الْحَالَةِ وَ هَذَا الشَّكْلِ
And the Sheikh Shams Al-Deen Muhammad Bin Qaroun, narrated the mentioned. He said, ‘And I swear by Allah-azwj the Exalted that this Abu Rahe was weak of effort, weak of means, weak of colour, disfigured of face, trimmed of beard, and I used to constantly enter the bathhouse which he was in, and I used to constantly see him being upon this state, and this appearance.
فَلَمَّا أَصْبَحْتُ كُنْتُ مِمَّنْ دَخَلَ عَلَيْهِ فَرَأَيْتُهُ وَ قَدِ اشْتَدَّتْ قُوَّتُهُ وَ انْتَصَبَتْ قَامَتُهُ وَ طَالَتْ لِحْيَتُهُ وَ احْمَرَّ وَجْهُهُ وَ عَادَ كَأَنَّهُ ابْنُ عِشْرِينَ سَنَةً وَ لَمْ يَزَلْ عَلَى ذَلِكَ حَتَّى أَدْرَكَتْهُ الْوَفَاةُ
When it was morning, I was from the ones who entered to see him. I saw him and his strength had intensified, and his stature was erect, and his beard had lengthened, and his face had reddened, and he had returned to be as if he was twenty years old, and he did not cease to be upon that until he came across the death.
وَ لَمَّا شَاعَ هَذَا الْخَبَرُ وَ ذَاعَ طَلَبَهُ الْحَاكِمُ وَ أَحْضَرَهُ عِنْدَهُ وَ قَدْ كَانَ رَآهُ بِالْأَمْسِ عَلَى تِلْكَ الْحَالَةِ وَ هُوَ الْآنَ عَلَى ضِدِّهَا كَمَا وَصَفْنَاهُ وَ لَمْ يَرَ بِجِرَاحَاتِهِ أَثَراً وَ ثَنَايَاهُ قَدْ عَادَتْ
And when this news spread and was broadcast, the ruler sought him and presented him in his presence, and he had seen him the day before being upon that state, and now he was upon its opposite, just as we have described him, and he did not see any traces of his injuries, and his teeth had returned.
فَدَاخَلَ الْحَاكِمَ فِي ذَلِكَ رُعْبٌ عَظِيمٌ وَ كَانَ يَجْلِسُ فِي مَقَامِ الْإِمَامِ ع فِي الْحِلَّةِ وَ يُعْطِي ظَهْرَهُ الْقِبْلَةَ الشَّرِيفَةَ فَصَارَ بَعْدَ ذَلِكَ يَجْلِسُ وَ يَسْتَقْبِلُهَا وَ عَادَ يَتَلَطَّفُ بِأَهْلِ الْحِلَّةِ وَ يَتَجَاوَزُ عَنْ مُسِيئِهِمْ وَ يُحْسِنُ إِلَى مُحْسِنِهِمْ وَ لَمْ يَنْفَعْهُ ذَلِكَ بَلْ لَمْ يَلْبَثْ فِي ذَلِكَ إِلَّا قَلِيلًا حَتَّى مَاتَ.
Mighty dread entered into the ruler, and he used to sit in the place of the Imam-asws in Al-Hilla and he would make his back to be to the noble Qiblah. After that he became sitting facing the Qiblah, and he returned to be kind with the people of Al-Hilla and overlooked from their evil deeds and was good to their good deeds, and that did not benefit him, but he only remained in that for a little while until he died’’.[69]
وَ مِنْ ذَلِكَ مَا حَدَّثَنِي الشَّيْخُ الْمُحْتَرَمُ الْعَامِلُ الْفَاضِلُ شَمْسُ الدِّينِ مُحَمَّدُ بْنُ قَارُونَ الْمَذْكُورُ قَالَ كَانَ مِنْ أَصْحَابِ السَّلَاطِينِ الْمُعَمَّرُ بْنُ شَمْسٍ يُسَمَّى مذور يَضْمَنُ الْقَرْيَةَ الْمَعْرُوفَةَ بِبُرْسٍ وَ وَقْفَ الْعَلَوِيِّينَ وَ كَانَ لَهُ نَائِبٌ يُقَالُ لَهُ ابْنُ الْخَطِيبِ وَ غُلَامٌ يَتَوَلَّى نَفَقَاتِهِ يُدْعَى عُثْمَانَ
And from that is what was narrated to me by the Sheikh, the revered, the worker, the meritorious Shams Al Deen Muhammd Bin Qaroun, the mentioned, who said,
‘He was from the companion of the sultan Al-Muammar Bin Shams, named as Mazour, having the responsibility of the tow well known as Burs, and the designated affairs of the Alawites, and there was a deputy for him call Ibn Al-Khateeb, and a slave called Usman was in charge of his expenditure monies.
وَ كَانَ ابْنُ الْخَطِيبِ مِنْ أَهْلِ الصَّلَاحِ وَ الْإِيمَانِ بِالضِّدِ مِنْ عُثْمَانَ وَ كَانَا دَائِماً يَتَجَادَلَانِ فَاتَّفَقَ أَنَّهُمَا حَضَرَا فِي مَقَامِ إِبْرَاهِيمَ الْخَلِيلِ ع بِمَحْضَرِ جَمَاعَةٍ مِنَ الرَّعِيَّةِ وَ الْعَوَامِّ
And Ibn Al-Khateeb was from the people of righteousness and the Eman, opposite from Usman, and they used to constantly quarrel. By co-incidence they were present at the Maqam Ibrahim-as the Friend (of the Beneficent) in the presence of a group of citizens and the general public.
فَقَالَ ابْنُ الْخَطِيبِ لِعُثْمَانَ يَا عُثْمَانُ الْآنَ اتَّضَحَ الْحَقُّ وَ اسْتَبَانَ أَنَا أَكْتُبُ عَلَى يَدِي مَنْ أَتَوَلَّاهُ وَ هُمْ عَلِيٌّ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ اكْتُبْ أَنْتَ مَنْ تَتَوَلَّاهُ أَبُو بَكْرٍ وَ عُمَرُ وَ عُثْمَانُ ثُمَّ تُشَدُّ يَدِي وَ يَدُكَ فَأَيُّهُمَا احْتَرَقَتْ يَدُهُ بِالنَّارِ كَانَ عَلَى الْبَاطِلِ وَ مَنْ سَلِمَتْ يَدُهُ كَانَ عَلَى الْحَقِّ
Ibn Al-Khateeb said to Usman, ‘O Usman! Now the truth will be clarified and be obvious. I shall write upon my hand (the names of) the ones I befriend, and they-asws are Ali-asws, and Al-Hassan-asws, and Al Husayn-asws, and you write the ones you befriend, Abu Bakr, and Umar, and Usman. Then yours and my hand would be tied. So, whoever’s hand is burnt in the fire, he would be upon the falsehood, and the one whose hand is safe, would be upon the truth!’
فَنَكَلَ عُثْمَانُ وَ أَبَى أَنْ يَفْعَلَ فَأَخَذَ الْحَاضِرُونَ مِنَ الرَّعِيَّةِ وَ الْعَوَامِّ بِالعِيَاطِ عَلَيْهِ هَذَا وَ كَانَتْ أُمُّ عُثْمَانَ مُشْرِفَةً عَلَيْهِمْ تَسْمَعُ كَلَامَهُمْ فَلَمَّا رَأَتْ ذَلِكَ لَعَنَتِ الْحُضُورَ الَّذِينَ كَانُوا يُعَيِّطُونَ عَلَى وَلَدِهَا عُثْمَانَ وَ شَتَمَتْهُمْ وَ تَهَدَّدَتْ وَ بَالَغَتْ فِي ذَلِكَ فَعَمِيَتْ فِي الْحَالِ
Usman recoiled and refused to do so. The ones from the citizens and the general public who were present, seized with the shouting upon him. This, and Umm Usman was overlooking upon them, hearing their talk. When she saw that, she cursed the ones present, those who were shouting at her son Usman, ad she insulted them and threatened, and overdid regarding that. She was blinded immediately.
فَلَمَّا أَحَسَّتْ بِذَلِكَ نَادَتْ إِلَى رَفَائِقِهَا فَصَعِدْنَ إِلَيْهَا فَإِذَا هِيَ صَحِيحَةُ الْعَيْنَيْنِ لَكِنْ لَا تَرَى شَيْئاً فَقَادُوهَا وَ أَنْزَلُوهَا وَ مَضَوْا بِهَا إِلَى الْحِلَّةِ وَ شَاعَ خَبَرُهَا بَيْنَ أَصْحَابِهَا وَ قَرَائِبِهَا وَ تَرَائِبِهَا فَأَحْضَرُوا لَهَا الْأَطِبَّاءَ مِنْ بَغْدَادَ وَ الْحِلَّةِ فَلَمْ يَقْدِرُوا لَهَا عَلَى شَيْءٍ
When she sensed that, she called out to her friends. They ascended to her, and there she was with healthy eyes, but she could not see anything. They sat her up and descended her, and they went with her to Al-Hilla. And her news spread between her companions and her relatives and her tribesmen. They presented to her the physicians from Baghdad and Al-Hilla, but they were not able upon doing anything for her.
فَقَالَ لَهَا نِسْوَةٌ مُؤْمِنَاتٌ كُنَّ أَخْدَانَهَا إِنَّ الَّذِي أَعْمَاكِ هُوَ الْقَائِمُ ع فَإِنْ تَشَيَّعْتِي وَ تَوَلَّيْتِي وَ تَبَرَّأْتِي ضَمِنَّا لَكِ الْعَافِيَةَ عَلَى اللَّهِ تَعَالَى وَ بِدُونِ هَذَا لَا يُمْكِنُكِ الْخَلَاصَ
The believing women said to her, ‘Be upon easiness. The one who has blinded you, he-ajfj is Al-Qaim-ajfj. So if you were to become a Shia and befriend (the Imams-asws) and disavow (from their-asws) enemies, we guarantee the well-being for you, based upon Allah-azwj the Exalted, and without this it would not be possible for you to be free (from this blindness)’.
فَأَذْعَنَتْ لِذَلِكَ وَ رَضِيَتْ بِهِ فَلَمَّا كَانَتْ لَيْلَةُ الْجُمُعَةِ حَمَلْنَهَا حَتَّى أَدْخَلْنَهَا الْقُبَّةَ الشَّرِيفَةَ فِي مَقَامِ صَاحِبِ الزَّمَانِ ع وَ بِتْنَ بِأَجْمَعِهِنَّ فِي بَابِ الْقُبَّةِ فَلَمَّا كَانَ رُبُعُ اللَّيْلِ فَإِذَا هِيَ قَدْ خَرَجَتْ عَلَيْهِنَّ وَ قَدْ ذَهَبَ الْعَمَى عَنْهَا وَ هِيَ تُقْعِدُهُنَّ وَاحِدَةً بَعْدَ وَاحِدَةٍ وَ تَصِفُ ثِيَابَهُنَّ وَ حُلِيَّهُنَّ فَسُرِرْنَ بِذَلِكَ وَ حَمِدْنَ اللَّهَ تَعَالَى عَلَى حُسْنِ الْعَافِيَةِ وَ قُلْنَ لَهَا كَيْفَ كَانَ ذَلِكِ
She acquiesced (agreed) to that and agreed with it. When it was the Thursday night, we carried her until we entered her in the noble dome, in the place of Master-ajfj of the Time, and they all spent the night in the door of the dome. When it was a quarter of the night, she came out to them, and the blindness had gone away from her, and she was guiding them, one after one, and describing their clothes and their appearances. They were cheered with that and praised Allah-azwj the Exalted upon the good health, and said to her, ‘How did that happen?’
فَقَالَتْ لَمَّا جَعَلْتُنَّنِي فِي الْقُبَّةِ وَ خَرَجْتُنَّ عَنِّي أَحْسَسْتُ بِيَدٍ قَدْ وُضِعَتْ عَلَى يَدِي وَ قَائِلٌ يَقُولُ اخْرُجِي قَدْ عَافَاكِ اللَّهُ تَعَالَى فَانْكَشَفَ الْعَمَى عَنِّي وَ رَأَيْتُ الْقُبَّةَ قَدِ امْتَلَأَتْ نُوراً وَ رَأَيْتُ الرَّجُلَ فَقُلْتُ لَهُ مَنْ أَنْتَ يَا سَيِّدِي
She said, ‘When you made me to be in the dome and went out from me, I sensed a hand to have been placed upon my hand and a speaker was saying: ‘Go out! Allah-azwj the Exalted has Granted you good health’. The blindness was removed from me, and I saw the dome to be filled with Noor (light), and I saw the man. I said to him-ajfj, ‘Who are you-ajfj, O my chief?’
فَقَالَ مُحَمَّدُ بْنُ الْحَسَنِ ثُمَّ غَابَ عَنِّي فَقُمْنَ وَ خَرَجْنَ إِلَى بُيُوتِهِنَّ وَ تَشَيَّعَ وَلَدُهَا عُثْمَانُ وَ حَسُنَ اعْتِقَادُهُ وَ اعْتِقَادُ أُمِّهِ الْمَذْكُورَةِ وَ اشْتَهَرَتِ الْقِصَّةُ بَيْنَ أُولَئِكَ الْأَقْوَامِ وَ مَنْ سَمِعَ هَذَا الْكَلَامَ وَ اعْتَقَدَ وُجُودَ الْإِمَامِ ع وَ كَانَ ذَلِكَ فِي سَنَةِ أَرْبَعٍ وَ أَرْبَعِينَ وَ سَبْعِمِائَةٍ
Muhammad son of Al-Hassan-asws and said, ‘Then he-ajfj disappeared from me. They stood up and went out to their houses, and her son Usman became a Shias, and his beliefs were good, and so were the beliefs of her mentioned mother, and the story became well-known between those people and the ones who heard this speech and believed in the existence of the Imam-ajfj. And that happened during the year seven hundred and forty-four.
وَ مِنْ ذَلِكَ بِتَارِيخِ صَفَرٍ لِسَنَةِ سَبْعِمِائَةٍ وَ تِسْعٍ وَ خَمْسِينَ حَكَى لِيَ الْمَوْلَى الْأَجَلُّ الْأَمْجَدُ الْعَالِمُ الْفَاضِلُ الْقُدْوَةُ الْكَامِلُ الْمُحَقِّقُ الْمُدَقِّقُ مَجْمَعُ الْفَضَائِلِ وَ مَرْجِعُ الْأَفَاضِلِ افْتِخَارُ الْعُلَمَاءِ فِي الْعَالَمِينَ كَمَالُ الْمِلَّةِ وَ الدِّينِ عَبْدُ الرَّحْمَنِ بْنُ الْعُمَانِيِّ وَ كَتَبَ بِخَطِّهِ الْكَرِيمِ عِنْدِي مَا صُورَتُهُ
And from that is the history of the year seven hundred and fifty-nine (759). It was narrated to me by the master, the majestic, the glorious, the scholar, the perfect example, the scrutiniser, the auditor, the collections of the merits and reference of the meritorious, pride of the scholars in the words, perfect of the nation and the religion, Abdul Rahman Bin Umany, and he wrote with his own handwriting, its image is honourable in my presence.
قَالَ الْعَبْدُ الْفَقِيرُ إِلَى رَحْمَةِ اللَّهِ تَعَالَى عَبْدُ الرَّحْمَنِ بْنُ إِبْرَاهِيمَ الْقَبَائِقِيُّ إِنِّي كُنْتُ أَسْمَعُ فِي الْحِلَّةِ السَّيْفِيَّةِ حَمَاهَا اللَّهُ تَعَالَى أَنَّ الْمَوْلَى الْكَبِيرَ الْمُعَظَّمَ جَمَالَ الدِّينِ ابْنَ الشَّيْخِ الْأَجَلِّ الْأَوْحَدِ الْفَقِيهِ الْقَارِئِ نَجْمِ الدِّينِ جَعْفَرِ بْنِ الزهدري كَانَ بِهِ فَالِجٌ فَعَالَجَتْهُ جَدَّتُهُ لِأَبِيهِ بَعْدَ مَوْتِ أَبِيهِ بِكُلِّ عِلَاجٍ لِلْفَالِجِ فَلَمْ يَبْرَأْ
He said, ‘The servant poor to the Mercy of Allah-azwj the Exalted, Abdul Rahman Al-Qabaiqy, ‘I had heard in Al-Hilla, Al-Sayfiya, may Allah-azwj the Exalted Protect her. The master, the great, the magnificent, Jamal Al-Deen Ibn Al-Sheikh, the majestic, the foremost of the jurists, the reciter Najm Al-Deen Ja’far Bin Al-Zahdary, there was paralysis with him. His paternal grandmother treated it with every treatment for the paralysis, after the death of his father, but he was not cured.
فَأَشَارَ عَلَيْهَا بَعْضُ الْأَطِبَّاءِ بِبَغْدَادَ فَأَحْضَرَتْهُمْ فَعَالَجُوهُ زَمَاناً طَوِيلًا فَلَمْ يَبْرَأْ وَ قِيلَ لَهَا أَلَّا تُبِيتِينَهُ تَحْتَ الْقُبَّةِ الشَّرِيفَةِ بِالْحِلَّةِ الْمَعْرُوفَةِ بِمَقَامِ صَاحِبِ الزَّمَانِ ع لَعَلَّ اللَّهَ تَعَالَى يُعَافِيهِ وَ يُبْرِئُهُ
One of the physicians at Baghdad indicated to her. She presented to them. They treated him for a long period, but he was not cured, and it was said to her, ‘Why don’t you make him spend the night beneath the noble dome at Al-Hilla, the well-known as ‘Maqam Sahib Al-Zaman’ (The place of Master-ajfj of the Time)? Perhaps Allah-azwj the Exalted would Grant him well-being and Cure him!’
فَفَعَلَتْ وَ بَيَّتَتْهُ تَحْتَهَا وَ إِنَّ صَاحِبَ الزَّمَانِ ع أَقَامَهُ وَ أَزَالَ عَنْهُ الْفَالِجَ ثُمَّ بَعْدَ ذَلِكَ حَصَلَ بَيْنِي وَ بَيْنَهُ صُحْبَةٌ حَتَّى كُنَّا لَمْ نَكَدْ نَفْتَرِقُ وَ كَانَ لَهُ دَارُ الْمَعْشَرَةِ يَجْتَمِعُ فِيهَا وُجُوهُ أَهْلِ الْحِلَّةِ وَ شَبَابُهُمْ وَ أَوْلَادُ الْأَمَاثِلِ مِنْهُمْ فَاسْتَحْكَيْتُهُ عَنْ هَذِهِ الْحِكَايَةِ-
She did so and made him spend the night beneath it, and Master-ajfj of the Time caused him to stand and the paralysis was gone from him. Then, after that, I achieved companionship between me and him, to the extent that we almost did not separate, and there was community hall for him in which the (known) faces of the people of Al-Hilla and their youths, and children of the similar ones from them, used to gather. I told him to narrate about this narration.
فَقَالَ لِي إِنِّي كُنْتُ مَفْلُوجاً وَ عَجَزَ الْأَطِبَّاءُ عَنِّي وَ حَكَى لِي مَا كُنْتُ أَسْمَعُهُ مُسْتَفَاضاً فِي الْحِلَّةِ مِنْ قَضِيَّتِهِ وَ أَنَّ الْحُجَّةَ صَاحِبَ الزَّمَانِ ع قَالَ لِي وَ قَدْ أَبَاتَتْنِي جَدَّتِي تَحْتَ الْقُبَّةِ قُمْ فَقُلْتُ يَا سَيِّدِي لَا أَقْدِرُ إِلَى الْقِيَامِ مُنْذُ سَنَتِي فَقَالَ قُمْ بِإِذْنِ اللَّهِ تَعَالَى وَ أَعَانَنِي عَلَى الْقِيَامِ
He said to me, ‘I was paralysed, and the physicians were frustrated (unable) about me’, and he told me what I had been hearing in Al-Hilla of his story, and that the Divine Authority, Master-ajfj of the Time said to me, and my grandmother made me spend the night beneath the dome: ‘Stand!’ I said, ‘O my chief! I am not able to stand for the last two years’. He-ajfj said: ‘Stand, by the Permission of Allah-azwj the Exalted!’ – and he-ajfj assisted me upon the standing.
فَقُمْتُ وَ زَالَ عَنِّي الْفَالِجُ وَ انْطَبَقَ عَلَيَّ النَّاسُ حَتَّى كَادُوا يَقْتُلُونَنِي وَ أَخَذُوا مَا كَانَ عَلَيَّ مِنَ الثِّيَابِ تَقْطِيعاً وَ تَنْتِيفاً يَتَبَرَّكُونَ فِيهَا وَ كَسَانِي النَّاسُ مِنْ ثِيَابِهِمْ وَ رُحْتُ إِلَى الْبَيْتِ وَ لَيْسَ بِي أَثَرُ الْفَالِجِ وَ بَعَثْتُ إِلَى النَّاسِ ثِيَابَهُمْ
I stood up and the paralysis was gone from me, and the people crowded upon me to the extent that they almost killed me, and they grabbed whatever clothes there were upon me, cutting them and tearing them to be blessed in it, and (other) people clothed me from their clothes, and I departed to go to the house and there were no traces of paralysis with me, and send back their clothes to the people’.
وَ كُنْتُ أَسْمَعُهُ يَحْكِي ذَلِكَ لِلنَّاسِ وَ لِمَنْ يَسْتَحْكِيهِ مِرَاراً حَتَّى مَاتَ رَحِمَهُ اللَّهُ
And I used to hear him narrated that to the people, and to the ones who asked him to narrate, repeatedly, until he died, may Allah-azwj have Mercy on him.
وَ مِنْ ذَلِكَ مَا أَخْبَرَنِي مَنْ أَثِقُ بِهِ وَ هُوَ خَبَرٌ مَشْهُورٌ عِنْدَ أَكْثَرِ أَهْلِ الْمَشْهَدِ الشَّرِيفِ الْغَرَوِيِّ سَلَّمَ اللَّهُ تَعَالَى عَلَى مُشَرِّفِهِ مَا صُورَتُهُ أَنَّ الدَّارَ الَّذِي هِيَ الْآنَ سَنَةَ سَبْعِمِائَةٍ وَ تِسْعٍ وَ ثَمَانِينَ أَنَا سَاكِنُهَا كَانَتْ لِرَجُلٍ مِنْ أَهْلِ الْخَيْرِ وَ الصَّلَاحِ يُدْعَى حُسَيْنَ الْمُدَلَّلِ وَ بِهِ يُعْرَفُ سَابَاطُ الْمُدَلَّلِ مُلَاصِقَةَ جُدْرَانِ الْحَضْرَةِ الشَّرِيفَةِ وَ هُوَ مَشْهُورٌ بِالْمَشْهَدِ الشَّرِيفِ الْغَرَوِيِّ ع
And from that is what was informed to me by the one I trust with it, and it is a famous report in the presence of most of the people of the Noble Shrine of (Ali-asws) Al-Grarawy, may Allah-azwj Grant safety upon his shrine, what its details are that the house which today in the year seven hundred and eighty-nine, I am dwelling it, used to be for a man from the people of goodness, the righteous, called Husayn Al-Mudallil, and by it are recognised the tribes of Al-Mudallil, adhering with the walls of the noble presence, and it is famous as the noble shrine of Al-Gharawy-asws.
وَ كَانَ الرَّجُلُ لَهُ عِيَالٌ وَ أَطْفَالٌ فَأَصَابَهُ فَالِجٌ فَمَكَثَ مُدَّةً لَا يَقْدِرُ عَلَى الْقِيَامِ وَ إِنَّمَا يَرْفَعُهُ عِيَالُهُ عِنْدَ حَاجَتِهِ وَ ضَرُورَاتِهِ وَ مَكَثَ عَلَى ذَلِكَ مُدَّةً مَدِيدَةً فَدَخَلَ عَلَى عِيَالِهِ وَ أَهْلِهِ بِذَلِكَ شِدَّةٌ شَدِيدَةٌ وَ احْتَاجُوا إِلَى النَّاسِ وَ اشْتَدَّ عَلَيْهِمُ النَّاسُ
And there was a man having dependants and children for him. He was afflicted by paralysis. He remained for a period not being able upon the standing, and rather his dependants used to lift him upon during his need and his necessities. And he remained upon that state for an extended period. So severe severities entered upon his dependants and his family, and they were needy to the people, and the people were harsh upon them.
فَلَمَّا كَانَ سَنَةُ عِشْرِينَ وَ سَبْعِمِائَةٍ هِجْرِيَّةٌ فِي لَيْلَةٍ مِنْ لَيَالِيهَا بَعْدَ رُبُعِ اللَّيْلِ أَنْبَهَ عِيَالَهُ فَانْتَبَهُوا فِي الدَّارِ فَإِذَا الدَّارُ وَ السَّطْحُ قَدِ امْتَلَأَ نُوراً يَأْخُذُ بِالْأَبْصَارِ فَقَالُوا مَا الْخَبَرُ
When it was the year seven hundred and twenty Hijra during a night from its nights after a quarter of the night, he woke up his descendants. They looked around in the house and the roof was filled with light seizing the sights. They said, ‘What is the news?’
فَقَالَ إِنَّ الْإِمَامَ ع جَاءَنِي وَ قَالَ لِي قُمْ يَا حُسَيْنُ فَقُلْتُ يَا سَيِّدِي أَ تَرَانِي أَقْدِرُ عَلَى الْقِيَامِ فَأَخَذَ بِيَدِي وَ أَقَامَنِي فَذَهَبَ مَا بِي وَ هَا أَنَا صَحِيحٌ عَلَى أَتَمِّ مَا يَنْبَغِي
He said, ‘The Imam-ajfj came to me and said to me: ‘Stand, O Husayn!’ I said, ‘O my chief! Do you-ajfj see me being able to stand?’ He-ajfj grabbed my hand and stood me up. Whatever was with me (from the paralysis) went away from me, and here I am, healthy, upon completeness of what is appropriate’.
وَ قَالَ لِي هَذَا السَّابَاطُ دَرْبِي إِلَى زِيَارَةِ جَدِّي ع فَأَغْلِقْهُ فِي كُلِّ لَيْلَةٍ فَقُلْتُ سَمْعاً وَ طَاعَةً لِلَّهِ وَ لَكَ يَا مَوْلَايَ
And he-ajfj said to me: ‘This is the passage of my-ajfj was to visit my-ajfj grandfather-asws, so lock it every night’. I said, ‘Hearing and obeying is to Allah-azwj and to you-ajfj, O my Master-ajfj’.
فَقَامَ الرَّجُلُ وَ خَرَجَ إِلَى الْحَضْرَةِ الشَّرِيفَةِ الْغَرَوِيَّةِ وَ زَارَ الْإِمَامَ ع وَ حَمِدَ اللَّهَ تَعَالَى عَلَى مَا حَصَلَ لَهُ مِنَ الْإِنْعَامِ وَ صَارَ هَذَا السَّابَاطُ الْمَذْكُورُ إِلَى الْآنَ يُنْذَرُ لَهُ عِنْدَ الضَّرُورَاتِ فَلَا يَكَادُ يَخِيبُ نَاذِرُهُ مِنَ الْمُرَادِ بِبَرَكَاتِ الْإِمَامِ الْقَائِمِ ع.
The man stood up and went out to the noble presence Al-Gharawy and visited the Imam-asws, and he praised Allah-azwj the Exalted upon what had been achieved for him, from the favours, and this mentioned passageway became, until now, a vow to him during the necessity. So, it almost does not disappoint the one from the wishes, due to the Blessings of the Imam-ajfj Al-Qaim-ajfj’’.[70]
وَ مِنْ ذَلِكَ مَا حَدَّثَنِي الشَّيْخُ الصَّالِحُ الْخَيِّرُ الْعَالِمُ الْفَاضِلُ شَمْسُ الدِّينِ مُحَمَّدُ بْنُ قَارُونَ الْمَذْكُورُ سَابِقاً أَنَّ رَجُلًا يُقَالُ لَهُ النَّجْمُ وَ يُلَقَّبُ الْأَسْوَدَ فِي الْقَرْيَةِ الْمَعْرُوفَةِ بِدقوسَا عَلَى الْفُرَاتِ الْعُظْمَى وَ كَانَ مِنْ أَهْلِ الْخَيْرِ وَ الصَّلَاحِ وَ كَانَ لَهُ زَوْجَةٌ تُدْعَى بِفَاطِمَةَ خَيِّرَةٌ صَالِحَةٌ وَ لَهَا وَلَدَانِ ابْنٌ يُدْعَى عَلِيّاً وَ ابْنَةٌ تُدْعَى زَيْنَبَ
And from that is what is narrated to me by the righteous Sheikh, the good, the scholar, the meritorious Shams Al Deen Muhammad Bin Farouq, the mentioned previously,
‘There was a man called Al-Najm and titled as Al-Aswad in the town well known as Daqusa at the banks of the great Euphrates, and he was from the good, the righteous, and there was a wife for his called Fatima, good, righteous, and there were two children for her, a son called Ali and a daughter called Zainab.
فَأَصَابَ الرَّجُلَ وَ زَوْجَتَهُ الْعَمَى وَ بَقِيَا عَلَى حَالَةٍ ضَعِيفَةٍ وَ كَانَ ذَلِكَ فِي سَنَةِ اثْنَيْ عَشَرَ وَ سَبْعِمِائَةٍ وَ بَقِيَا عَلَى ذَلِكَ مُدَّةً مَدِيدَةً فَلَمَّا كَانَ فِي بَعْضِ اللَّيْلِ أَحَسَّتِ الْمَرْأَةُ بِيَدٍ تَمُرُّ عَلَى وَجْهِهَا وَ قَائِلٍ يَقُولُ قَدْ أَذْهَبَ اللَّهُ عَنْكِ الْعَمَى فَقُومِي إِلَى زَوْجِكِ أَبِي عَلِيٍّ فَلَا تُقَصِّرِينَ فِي خِدْمَتِهِ
The man and his wife were afflicted with blindness, and they remained upon the state of weakness, and that was during the year seven hundred and twelve, and they remained upon that for an extended period. When it was during one of the night, the woman sensed a hand passing upon her face and a speaker saying: ‘Allah-azwj has Removed the blindness rom you, so arise to go to your husband Abu Ali and do not be deficient in serving him!’
فَفَتَحَتْ عَيْنَيْهَا فَإِذَا الدَّارُ قَدِ امْتَلَأَتْ نُوراً وَ عَلِمَتْ أَنَّهُ الْقَائِمُ ع.
She opened her eyes, and behold, the house was filled with Noor (light), and she knew it was Al-Qaim-ajfj’’.[71]
وَ مِنْ ذَلِكَ مَا نَقَلَهُ عَنْ بَعْضِ أَصْحَابِنَا الصَّالِحِينَ مِنْ خَطِّهِ الْمُبَارَكِ مَا صُورَتُهُ عَنْ مُحْيِي الدِّينِ الْإِرْبِلِيِ أَنَّهُ حَضَرَ عِنْدَ أَبِيهِ وَ مَعَهُ رَجُلٌ فَنَعَسَ فَوَقَعَتْ عِمَامَتُهُ عَنْ رَأْسِهِ فَبَدَتْ فِي رَأْسِهِ ضَرْبَةٌ هَائِلَةٌ فَسَأَلَهُ عَنْهَا فَقَالَ لَهُ هِيَ مِنْ صِفِّينَ فَقِيلَ لَهُ وَ كَيْفَ ذَلِكَ وَ وَقْعَةُ صِفِّينَ قَدِيمَةٌ
And from that is what is transmitted from one of our righteous companions from his blessed handwriting, its detail is from Muheyi Al Deen Al Irbily who said,
‘He was present in the presence of his father, and with him was a man. He sneezed and his turban fell off from his head. An enormous strike (wound) in his head was manifested. He was asked about it. He said to him, ‘It is from (battle of) Siffeen’. It was said to him, ‘And how can that be so and the event of Siffeen is ancient!’
فَقَالَ كُنْتُ مُسَافِراً إِلَى مِصْرَ فَصَاحَبَنِي إِنْسَانٌ مِنْ غَزَّةَ فَلَمَّا كُنَّا فِي بَعْضِ الطَّرِيقِ تَذَاكَرْنَا وَقْعَةَ صِفِّينَ فَقَالَ لِيَ الرَّجُلُ لَوْ كُنْتُ فِي أَيَّامِ صِفِّينَ لَرَوَّيْتُ سَيْفِي مِنْ عَلِيٍّ وَ أَصْحَابِهِ فَقُلْتُ لَوْ كُنْتُ فِي أَيَّامِ صِفِّينَ لَرَوَّيْتُ سَيْفِي مِنْ مُعَاوِيَةَ وَ أَصْحَابِهِ وَ هَا أَنَا وَ أَنْتَ مِنْ أَصْحَابِ عَلِيٍّ ع وَ مُعَاوِيَةَ
He said, ‘I was on a journey to Egypt and a person from Gaza accompanied me. When we were in one of the roads, we discussed the event of Siffeen. The man said to me, ‘If only I had been in the days of Siffeen, I would have saturated my sword from Ali-asws and his-asws companions!’ I said, ‘If I had been in the days of Siffeen, I would have saturated my sword from Muawiya and his companions, and here we are, me and you, from the companions of Ali-asws and Muawiya!’
فَاعْتَرَكْنَا عَرْكَةً عَظِيمَةً وَ اضْطَرَبْنَا فَمَا أَحْسَسْتُ بِنَفْسِي إِلَّا مَرْمِيّاً لِمَا بِي فَبَيْنَمَا أَنَا كَذَلِكَ وَ إِذَا بِإِنْسَانٍ يُوقِظُنِي بِطَرَفِ رُمْحِهِ فَفَتَحْتُ عَيْنِي فَنَزَلَ إِلَيَّ وَ مَسَحَ الضَّرْبَةَ فَتَلَاءَمَتْ
We fought a mighty fight and exchanged strikes. I did not feel with myself except having been thrown, due to what was with me. While I was like that, and there was a person who woke me up with an edge of his-ajfj spear. I opened my eyes. He-ajfj descended to me and wiped the strike (wound). It healed.
فَقَالَ الْبَثْ هُنَا ثُمَّ غَابَ قَلِيلًا وَ عَادَ وَ مَعَهُ رَأْسُ مُخَاصِمِي مَقْطُوعاً وَ الدَّوَابُّ مَعَهُ فَقَالَ لِي هَذَا رَأْسُ عَدُوِّكَ وَ أَنْتَ نَصَرْتَنَا فَنَصَرْنَاكَ وَ لَيَنْصُرَنَّ اللَّهُ مَنْ نَصَرَهُ
He-ajfj said: ‘Wait over here!’ Then he-ajfj disappeared for a little while and returned, and with him-ajfj was the decapitated head of my disputant, and the riding animal was with him-ajfj. He-ajfj said to me: ‘This is the head of your enemy, and you helped us-ajfj, so we-ajfj helped you, and Allah-azwj Helps the one who helps Him-azwj!’
فَقُلْتُ مَنْ أَنْتَ فَقَالَ فُلَانُ بْنُ فُلَانٍ يَعْنِي صَاحِبَ الْأَمْرِ ع ثُمَّ قَالَ لِي وَ إِذَا سُئِلْتَ عَنْ هَذِهِ الضَّرْبَةِ فَقُلْ ضُرِبْتُهَا فِي صِفِّينَ.
I said, ‘Who are you-ajfj?’ He-ajfj said: ‘So and so, so of so and so’ – meaning Master-ajfj of the command. Then he-ajfj said to me: ‘And whenever you are asked about this strike (wound), then say it was struck in Siffeen’’.[72]
وَ مِنْ ذَلِكَ مَا صَحَّتْ لِي رِوَايَتُهُ عَنِ السَّيِّدِ الزَّاهِدِ الْفَاضِلِ رَضِيِّ الْمِلَّةِ وَ الْحَقِّ وَ الدِّينِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ طَاوُسٍ الْحَسَنِيِّ فِي كِتَابِهِ الْمُسَمَّى بِرَبِيعِ الْأَلْبَابِ قَالَ رَوَى لَنَا حَسَنُ بْنُ مُحَمَّدِ بْنِ الْقَاسِمِ قَالَ كُنْتُ أَنَا وَ شَخْصٌ مِنْ نَاحِيَةِ الْكُوفَةِ يُقَالُ لَهُ عَمَّارٌ مَرَّةً عَلَى الطَّرِيقِ الحماليةِ مِنْ سَوَادِ الْكُوفَةِ فَتَذَاكَرْنَا أَمْرَ الْقَائِمِ مِنْ آلِ مُحَمَّدٍ ص فَقَالَ لِي يَا حَسَنُ أُحَدِّثُكَ بِحَدِيثٍ عَجِيبٍ فَقُلْتُ لَهُ هَاتِ مَا عِنْدَكَ
And from that is what is correct for me, reported from the Seyyid, the ascetic, the meritorious, pleasure of the nation and the truth and the religion, Ali Bin Muhammad Bin Ja’far Bin Tawoos Al Hasany, in his book named as ‘Rabie Al Albab’. He said, ‘It is reported to us by Hassan Bin Muhammad Bin Al Qasim who said,
‘A person from Al-Kufa called Ammar and I, passed upon the road of Al-Hamaliya from the desert of Al-Kufa. We discussed the matter of Al-Qaim-ajfj from the Progeny-asws of Muhammad-saww. He said to me, ‘O Hassan! Shall I narrate to you with a strange Hadeeth?’ I said to him, ‘Give what is with you’.
قَالَ جَاءَتْ قَافِلَةٌ مِنْ طَيِّئٍ يَكْتَالُونَ مِنْ عِنْدِنَا مِنَ الْكُوفَةِ وَ كَانَ فِيهِمْ رَجُلٌ وَسِيمٌ وَ هُوَ زَعِيمُ الْقَافِلَةِ فَقُلْتُ لِمَنْ حَضَرَ هَاتِ الْمِيزَانَ مِنْ دَارِ الْعَلَوِيِّ فَقَالَ الْبَدَوِيُّ وَ عِنْدَكُمْ هُنَا عَلَوِيٌّ فَقُلْتُ يَا سُبْحَانَ اللَّهِ مُعْظَمُ الْكُوفَةِ عَلَوِيُّونَ
He said, ‘A caravan from Tayy came weighing (provisions) from our possessions from Al-Kufa, and among them was a handsome man and he was leader of the caravan. I said to the ones present, ‘Get the scale from the house of the Alawite!’ Al-Badawy said, ‘And there is an Alawite in your presence over here?’ I said, ‘O Glory be to Allah-azwj! The revered ones of Al-Kufa are the Alawites’.
فَقَالَ الْبَدَوِيُّ الْعَلَوِيَّ وَ اللَّهِ تَرَكْتُهُ وَرَائِي فِي الْبَرِّيَّةِ فِي بَعْضِ الْبُلْدَانِ فَقُلْتُ فَكَيْفَ خَبَرُهُ قَالَ فَرَرْنَا فِي نَحْوِ ثَلَاثِ مِائَةِ فَارِسٍ أَوْ دُونَهَا فَبَقِينَا ثَلَاثَةَ أَيَّامٍ بِلَا زَادٍ وَ اشْتَدَّ بِنَا الْجُوعُ فَقَالَ بَعْضُنَا لِبَعْضٍ دَعُونَا نَرْمِي السَّهْمَ عَلَى بَعْضِ الْخَيْلِ نَأْكُلْهَا
Al-Badawy said, ‘By Allah-azwj! The Alawite, I have left him behind me in the wilderness in one of the cities?’ I said, ‘So how is his news?’ He said, ‘We fled among three hundred horsemen or less than it. We remained for three days, and the hunger intensified with us. We said to each other, ‘Leave us to shoot the arrow at one of the horses so we can eat it!’
فَاجْتَمَعَ رَأْيُنَا عَلَى ذَلِكَ وَ رَمَيْنَا بِسَهْمٍ فَوَقَعَ عَلَى فَرَسِي فَغَلَّطْتُهُمْ وَ قُلْتُ مَا أَقْنَعُ فَعُدْنَا بِسَهْمٍ آخَرَ فَوَقَعَ عَلَيْهَا أَيْضاً فَلَمْ أَقْبَلْ وَ قُلْتُ نَرْمِي بِثَالِثٍ فَرَمَيْنَا فَوَقَعَ عَلَيْهَا أَيْضاً وَ كَانَتْ عِنْدِي تُسَاوِي أَلْفَ دِينَارٍ وَ هِيَ أَحَبُّ إِلَيَّ مِنْ وَلَدِي
We united our views upon (doing) that, and we shot with an arrow, and it fell upon the horse. But it had no effect, and I said, ‘We should repeat with another arrow’. It fell upon it as well, but it did not turn, and I said, ‘We should shoot with a third. We shot, and it fell upon it as well. And there were with me equating a thousand Dinars, and there were more beloved to me than my son.
فَقُلْتُ دَعُونِي أَتَزَوَّدْ مِنْ فَرَسِي بِمِشْوَارٍ فَإِلَى الْيَوْمِ مَا أَجِدُ لَهَا غَايَةً فَرَكَضْتُهَا إِلَى رَابِيَةٍ بَعِيدَةٍ مِنَّا قَدْرَ فَرْسَخٍ فَمَرَرْتُ بِجَارِيَةٍ تَحْطِبُ تَحْتَ الرَّابِيَةِ فَقُلْتُ يَا جَارِيَةُ مَنْ أَنْتِ وَ مَنْ أَهْلُكِ قَالَتْ أَنَا لِرَجُلٍ عَلَوِيٍّ فِي هَذَا الْوَادِي وَ مَضَتْ مِنْ عِنْدِي فَرَفَعْتُ مِئْزَرِي عَلَى رُمْحِي
I said, ‘Leave me to spend time with my horse, for up to today, I have not found any peak for it’. So I sprinted it to a remote flag, a measure of a Farsakh. I passed by a maid gathering firewood beneath the flag. I said, ‘O maid! Who are you, and who are your family?’ She said, ‘I am for an Alawite man in this valley, and he went away from me. So I raised my apron upon my spear’.
وَ أَقْبَلْتُ إِلَى أَصْحَابِي فَقُلْتُ لَهُمْ أَبْشِرُوا بِالْخَيْرِ النَّاسُ مِنْكُمْ قَرِيبٌ فِي هَذَا الْوَادِي فَمَضَيْنَا فَإِذَا بِخَيْمَةٍ فِي وَسَطِ الْوَادِي فَطَلَعَ إِلَيْنَا مِنْهَا رَجُلٌ صَبِيحُ الْوَجْهِ أَحْسَنُ مَنْ يَكُونُ مِنَ الرِّجَالِ ذُؤَابَتُهُ إِلَى سُرَّتِهِ وَ هُوَ يَضْحَكُ وَ يَجِيئُنَا بِالتَّحِيَّةِ فَقُلْتُ لَهُ يَا وَجْهَ الْعَرَبِ الْعَطَشُ
And I turned to my companions. I said to them, ‘Receive glad tidings of the best of the people you all is nearby in this valley!’ We went, and there was a tent in the middle of the valley. There emerged from it, a man of bright face, as handsome as could be from the men. His-ajfj tails (hair) was to his navel, and he-ajfj was smiling and coming towards us with the welcome. I said to him-ajfj, ‘O face of the Arabs! The thirst!’
فَنَادَى يَا جَارِيَةُ هَاتِي مِنْ عِنْدِكِ الْمَاءَ فَجَاءَتِ الْجَارِيَةُ وَ مَعَهَا قَدَحَانِ فِيهِمَا مَاءٌ فَتَنَاوَلَ مِنْهُمَا قَدَحاً وَ وَضَعَ يَدَهُ فِيهِ وَ نَاوَلَنَا إِيَّاهُ وَ كَذَلِكَ فَعَلَ بِالْآخَرِ فَشَرِبْنَا عَنْ أَقْصَانَا مِنَ الْقَدَحَيْنِ وَ رَجَعَتَا عَلَيْنَا وَ مَا نَقَصَتِ الْقَدَحَانِ
He called out, ‘O maid! Bring the water from what is with you!’ The maid came and there were two cups with her. He-ajfj took a cup from the two and placed his-ajfj hand in it and gave it to us, and like that he-ajfj did with the other. We drank most of what was in the cups, and it was returned to us, and the cups were not deficient.
فَلَمَّا رَوِينَا قُلْنَا لَهُ الْجُوعُ يَا وَجْهَ الْعَرَبِ فَرَجَعَ بِنَفْسِهِ وَ دَخَلَ الْخَيْمَةَ وَ أَخْرَجَ بِيَدِهِ مِنْسَفَةً فِيهَا زَادٌ وَ وَضَعَهُ وَ قَدْ وَضَعَ يَدَهُ فِيهِ وَ قَالَ يَجِيءُ مِنْكُمْ عَشَرَةً عَشَرَةً فَأَكَلْنَا جَمِيعاً مِنْ تِلْكَ الْمِنْسَفَةِ وَ اللَّهِ يَا فُلَانُ مَا تَغَيَّرَتْ وَ لَا نَقَصَتْ
When we were saturated, we said to him-ajfj, ‘The hunger, O face of the Arabs!’ He-ajfj returned by himself and entered the tent and brought out a tray in his-ajfj hand wherein was provision, and placed it, and he-ajfj placed his-ajfj hand in it and said: ‘Let ten by ten from you come’. We all ate from that tray. By Allah-azwj, O so and so! It neither changed nor reduced.
فَقُلْنَا نُرِيدُ الطَّرِيقَ الْفُلَانِيَّ فَقَالَ هَا ذَاكَ دَرْبُكُمْ وَ أَوْمَأَ لَنَا إِلَى مَعْلَمٍ وَ مَضَيْنَا فَلَمَّا بَعُدْنَا عَنْهُ قَالَ بَعْضُنَا لِبَعْضٍ أَنْتُمْ خَرَجْتُمْ عَنْ أَهْلِكُمْ لِكَسْبٍ وَ الْمَكْسَبُ قَدْ حَصَلَ لَكُمْ فَنَهَى بَعْضُنَا بَعْضاً وَ أَمَرَ بَعْضُنَا بِهِ ثُمَّ اجْتَمَعَ رَأْيُنَا عَلَى أَخْذِهِمْ- فَرَجَعْنَا
We said, ‘We want (to know) the road of wilderness’. He-ajfj said: ‘There, that is your way!’ – and he-ajfj gestured for us to know, and we went. When we were distant from him-ajfj, we said to each other, ‘You have come out from your families in order to achieve the earnings. This has resulted for you’. Some of us forbade others, and instructed others with it. Then our views were united upon taking them. So we returned.
فَلَمَّا رَآنَا رَاجِعِينَ شَدَّ وَسَطَهُ بِمِنْطَقَةٍ وَ أَخَذَ سَيْفاً فَتَقَلَّدَ بِهِ وَ أَخَذَ رُمْحَهُ وَ رَكِبَ فَرَساً أَشْهَبَ وَ الْتَقَانَا وَ قَالَ لَا تَكُونُ أَنْفُسُكُمُ الْقَبِيحَةُ دَبَّرَتْ لَكُمُ الْقَبِيحَ فَقُلْنَا هُوَ كَمَا ظَنَنْتَ وَ رَدَدْنَا عَلَيْهِ رَدّاً قَبِيحاً فَزَعَقَ بِزَعَقَاتٍ
When he-ajfj saw us returning, he-ajfj tightened his-ajfj waist with his-ajfj belt and took a sword and collared with it, and he-ajfj grabbed a spear and rode a strong horse and met us, and he-ajfj said: ‘Do not let your ugly souls to prepare ugliness for you!’ We said, ‘It is just as you-ajfj have thought’ – and we responded to him with an ugly response. He-ajfj shouted with shouts.
فَمَا رَأَيْنَا إِلَّا مَنْ دَخَلَ قَلْبَهُ الرُّعْبُ وَ وَلَّيْنَا مِنْ بَيْنِ يَدَيْهِ مُنْهَزِمِينَ فَخَطَّ خَطَّةً بَيْنَنَا وَ بَيْنَهُ وَ قَالَ وَ حَقِّ جَدِّي رَسُولِ اللَّهِ لَا يَعْبُرَنَّهَا أَحَدٌ مِنْكُمْ إِلَّا ضَرَبْتُ عُنُقَهُ
We did not see except someone the awe had entered in our heart from him-ajfj, and we turned around from in front of him-ajfj, defeated. He-ajfj drew a line between us and him-ajfj and said: ‘By the right of my-ajfj grandfather-saww Rasool-Allah-saww! Not one of you will cross it except I-ajfj shall strike his neck off!’
فَرَجَعْنَا وَ اللَّهِ عَنْهُ بِالرَّغْمِ مِنَّا هَا ذَاكَ الْعَلَوِيُّ هُوَ حَقّاً هُوَ وَ اللَّهِ لَا مَا هُوَ مِثْلُ هَؤُلَاءِ.
By Allah-azwj! We returned from him-ajfj with the rubbing of noses from us. Here was that Alawite. He-ajfj is true. By Allah-azwj! He-ajfj is not like them!’’[73]
هذا آخر ما أخرجناه من كتاب السلطان المفرج عن أهل الإيمان.
Note: This is the last of what we have extracted from the book ‘Al Sultan Al Faraj An Ahl Al Eman’.
كتاب الفهرست للشيخ منتجب الدين قال الثائر بالله المهدي ابن الثائر بالله الحسيني الجيلي كان زيديا و ادعى إمامة الزيدية و خرج بجيلان ثم استبصر و صار إماميا و له رواية الأحاديث و ادعى أنه شاهد صاحب الأمر و كان يروي عنه أشياء.
(The book) ‘Kitab Al Fihrist’ of the Sheikh Muntajab Al Deen, said, ‘The revolutionary of Allah-azwj is Al-Mahdi-ajfj, son-ajfj of the revolutionary of Allah-azwj, the majestic Al Husayn-asws’. He was a Zaydite and claimed the imamate of the Zaydites, and he rebelled at Jeylan, then he had insight and became an Imamite, and for him there are Ahadeeth reported, and he claimed that he had witnessed Master-ajfj of the command, and he had reported things from him-ajfj.
و قال أبو الحسن علي بن محمد بن علي بن أبي القاسم العلوي الشعراني عالم صالح شاهد الإمام صاحب الأمر و يروي عنه أحاديث عليه و على آبائه السلام.
And Abu Al-Hassan Ali Bin Muhammad Bin Ali Bin Abu Al Qasim Al Alawy Al Sha’rany, a righteous scholar said he had witnessed the Imam-ajfj, Master-ajfj of the command, and he reported Ahadeeth from him-ajfj, may the greetings be upon him-ajfj and his-ajfj forefathers-asws.
و قال أبو الفرج المظفر بن علي بن الحسين الحمداني ثقة عين و هو من سفراء الإمام صاحب الزمان ع أدرك الشيخ المفيد و جلس مجلس درس السيد المرتضى و الشيخ أبي جعفر الطوسي قدس الله أرواحهم.
And Abu Al Faraj Al Muzaffar Bin Ali Bin Al Husayn Al Hamdany, a reliable eyes, and he is from the ambassadors of the Imam-ajfj, Master-ajfj of the Time. He came across the Sheikh Al Mufeed, and he had sat in the gathering classroom of the Seyyid Al Murtazam, and the Sheikh Abu Ja’far Al Tusi, may Allah-azwj Sanctify their souls’’.
باب 19 خبر سعد بن عبد الله و رؤيته للقائم و مسائله عنه ع
CHAPTER 19 – REPORT OF SA’AD BIN ABDULLAH AND HIS HAVING SEEN AL-QAIM‑ajfj AND HIS ASKING HIM-ajfj (QUESTIONS)
و العجب أن محمّد بن أبي عبد اللّه عد فيما مضى في حديث كمال الدين تحت الرقم 26 ص 30 عدد من انتهى إليه أنهم رآه عليه السلام و لم يذكر فيهم سعد بن عبد اللّه.
Note: And the strangeness is that Muhammad Bin Abu Abdullah counted among what had passed away, in a Hadeeth of ‘Ikmal Al-Deen’ under No. P 30, he counted the ones who ended to him, that they had seen him-ajfj, may the greetings be upon him-ajfj, and he did not mention Sa’ad Bin Abdullah to be among them.
1- ك، إكمال الدين مُحَمَّدُ بْنُ عَلِيِّ بْنِ مُحَمَّدِ بْنِ حَاتِمٍ النَّوْفَلِيُّ عَنْ أَحْمَدَ بْنِ عِيسَى الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ طَاهِرٍ الْقُمِّيِّ عَنْ مُحَمَّدِ بْنِ بَحْرِ بْنِ سَهْلٍ الشَّيْبَانِيِّ عَنْ أَحْمَدَ بْنِ مَسْرُورٍ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ الْقُمِّيِ
(The book) ‘Ikmal Al Deen’ – Muhammad Bin Ali Bin Muhammad Bin Hatim al Nowfaly, from Ahmad Bin Isa Al Washa’a, from Ahmad Bin Tahir Al Qummi, from Muhammad Bin Bahr Bin Sahl Al Shaybani, from Ahmad Bin Marour, from Sa’ad Bin Abdullah Al Qummi.
سند الحديث منكر، حيث ان الصدوق يروى عن سعد بن عبد اللّه بواسطة واحدة هو أبوه أو ابن الوليد أو هما معا، و الوسائط بينه و بين سعد في هذا الحديث خمس: أربع منهم الاحمدون الثلاثة و رابعهم محمّد بن على النوفليّ المعروف بالكرمانى، لم يذكروا في الرجال، و أمّا محمّد بن بحر الشيباني قد ذكر بالغلو و الارتفاع. راجع قاموس الرجال ج 4 ص 339
Note: – The attribution of the Hadeeth is deniable when Al-Sadouq reported from Sa’ad Bin Abdullah through one, he is his father, or Ibn Al-Waleed, or they are both together, and the middlemen between him and Sa’ad in this Hadeeth are five – four of them are praise-worthy, the three and the fourth of them being Muhammad Bin Ali Al-Nowfaly, well known as Kirmany. They did not mention in the men (narrators), and as for Muhammad Bin Bahr Al-Shaybany, he has been mentioned being with the exaggeration and the rising. Refer to ‘Qamous Al-Rija’ (Lexicon of the men) V 4, P 339.
قَالَ كُنْتُ امْرَأً لَهِجاً بِجَمْعِ الْكُتُبِ الْمُشْتَمِلَةِ عَلَى غَوَامِضِ الْعُلُومِ وَ دَقَائِقِهَا كَلِفاً بِاسْتِظْهَارِ مَا يَصِحُّ مِنْ حَقَائِقِهَا مُغْرَماً بِحِفْظِ مُشْتَبِهِهَا وَ مُسْتَغْلِقِهَا شَحِيحاً عَلَى مَا أَظْفَرُ بِهِ مِنْ مَعَاضِلِهَا وَ مُشْكِلَاتِهَا مُتَعَصِّباً لِمَذْهَبِ الْإِمَامِيَّةِ رَاغِباً عَنِ الْأَمْنِ وَ السَّلَامَةِ فِي انْتِظَارِ التَّنَازُعِ وَ التَّخَاصُمِ وَ التَّعَدِّي إِلَى التَّبَاغُضِ وَ التَّشَاتُمِ مُعَيِّباً لِلْفِرَقِ ذَوِي الْخِلَافِ كَاشِفاً عَنْ مَثَالِبِ أَئِمَّتِهِمْ هَتَّاكاً لِحُجُبِ قَادَتِهِمْ إِلَى أَنْ بُلِيتُ بِأَشَدِّ النَّوَاصِبِ مُنَازَعَةً وَ أَطْوَلِهِمْ مُخَاصَمَةً وَ أَكْثَرِهِمْ جَدَلًا وَ أَشْنَعِهِمْ سُؤَالًا وَ أَثْبَتِهِمْ عَلَى الْبَاطِلِ قَدَماً
He (Al-Qummi) said, ‘I was an obscure person collecting the books inclusive of scientific knowledge, and its intricacies, encumbering with revealing what is correct from its realities, responsible with memorising its suspicious and its illegible, sparing what I could be successful with, from its dilemmas and its problematic, difficult for the Imamite doctrine, desirous of the security and safety, in anticipation of the quarrels and the contentions, and the enmity, and the hatred, and the insults faulting of the sect with the opposition, revealing the faults of their imams, tearing the veils of their leaders, until I was stricken with the most contentious and their longest of the disputes, and their most quarrelsome, and their most adversarial of the questioning, and their most affirmed of feet upon the falsehood.
فَقَالَ ذَاتَ يَوْمٍ وَ أَنَا أُنَاظِرُهُ تَبّاً لَكَ وَ لِأَصْحَابِكَ يَا سَعْدُ إِنَّكُمْ مَعَاشِرَ الرَّافِضَةِ تَقْصِدُونَ عَلَى الْمُهَاجِرِينَ وَ الْأَنْصَارِ بِالطَّعْنِ عَلَيْهِمَا وَ تَجْحَدُونَ مِنْ رَسُولِ اللَّهِ وَلَايَتَهُمَا وَ إِمَامَتَهُمَا هَذَا الصِّدِّيقُ الَّذِي فَاقَ جَمِيعَ الصَّحَابَةِ بِشَرَفِ سَابِقَتِهِ أَ مَا عَلِمْتُمْ أَنَّ رَسُولَ اللَّهِ ص مَا أَخْرَجَهُ مَعَ نَفْسِهِ إِلَى الْغَارِ إِلَّا عِلْماً مِنْهُ بِأَنَّ الْخِلَافَةَ لَهُ مِنْ بَعْدِهِ
One day he said, and I was debating him, ‘Curse be to you and to your companions, O Sa’ad! You are a community of rejectors (Rafizites). You are aiming upon the Emigrants and the Helpers with the taunting upon them and are rejecting from Rasool-Allah-saww of their governance and their leadership. This is Siddique (Abu Bakr), the one who surpassed entirety of the companions due to the nobility of his precedence. Don’t you know that Rasool-Allah-saww did not take him out to the cave except knowing from him being the caliph of his-saww from after him-saww?
وَ أَنَّهُ هُوَ الْمُقَلَّدُ لِأَمْرِ التَّأْوِيلِ وَ الْمُلْقَى إِلَيْهِ أَزِمَّةُ الْأُمَّةِ وَ عَلَيْهِ الْمُعَوَّلُ فِي شَعْبِ الصَّدْعِ وَ لَمِّ الشَّعَثِ وَ سَدِّ الْخَلَلِ وَ إِقَامَةِ الْحُدُودِ وَ تَسْرِيبِ الْجُيُوشِ لِفَتْحِ بِلَادِ الشِّرْكِ
And surely it is he-saww to be imitated in the matter of interpretation, and the crisis of the community is cast to him-saww, and upon him-saww is the reliability in the rift of the cave, and blame the untidiness and to plug the defects, and establish the legal penalties, and infiltration of the armies to conquer the cities of Shirk.
فَكَمَا أَشْفَقَ عَلَى نُبُوَّتِهِ أَشْفَقَ عَلَى خِلَافَتِهِ إِذْ لَيْسَ مِنْ حُكْمِ الِاسْتِتَارِ وَ التَّوَارِي أَنْ يَرُومَ الْهَارِبُ مِنَ الشَّيْءِ- مُسَاعَدَةً إِلَى مَكَانٍ يَسْتَخْفِي فِيهِ وَ لَمَّا رَأَيْنَا النَّبِيَّ ص مُتَوَجِّهاً إِلَى الِانْجِحَارِ وَ لَمْ تَكُنِ الْحَالُ تُوجِبُ اسْتِدْعَاءَ الْمُسَاعَدَةِ مِنْ أَحَدٍ اسْتَبَانَ لَنَا قَصْدُ رَسُولِ اللَّهِ ص بِأَبِي بَكْرٍ إِلَى الْغَارِ لِلْعِلَّةِ الَّتِي شَرَحْنَاهَا
So just as there is compassion upon his-saww Prophet-hood, there is compassion upon his caliphate, when there is no hiding from a ruling, and the hiding is hitting the fleer from the thing, helping to a place he can hide in. And when we saw the Prophet-saww heading to the annihilation, it did not happen to the be situation obliging seeking the assistance from anyone, it becomes clear to us the aim of Rasool-Allah-saww with Abu Bakr to the cave is due to the reason which we have explained.
وَ إِنَّمَا أَبَاتَ عَلِيّاً ع عَلَى فِرَاشِهِ لِمَا لَمْ يَكُنْ لِيَكْتَرِثَ لَهُ وَ لَمْ يَحْفِلْ بِهِ وَ لِاسْتِثْقَالِهِ لَهُ وَ لِعِلْمِهِ بِأَنَّهُ إِنْ قُتِلَ لَمْ يَتَعَذَّرْ عَلَيْهِ نَصْبُ غَيْرِهِ مَكَانَهُ لِلْخُطُوبِ الَّتِي كَانَ يَصْلُحُ لَهَا
And rather, he-saww made Ali-asws spend the night upon his-saww bed due to him-saww nor caring about him-asws, and he-saww did not pay attention to him-asws, nor for trusting him-asws, and due to his-saww knowledge that if he-asws were to be killed, it would not be difficult upon him-saww to nominate someone else in his-asws place for the engagements which would be correct for it’.
قَالَ سَعْدٌ فَأَوْرَدْتُ عَلَيْهِ أَجْوِبَةً شَتَّى فَمَا زَالَ يَقْصِدُ كُلَّ وَاحِدٍ مِنْهَا بِالنَّقْضِ وَ الرَّدِّ عَلَيَّ ثُمَّ قَالَ يَا سَعْدُ دُونَكَهَا أُخْرَى بِمِثْلِهَا تُخْطَفُ آنَافُ الرَّوَافِضِ أَ لَسْتُمْ تَزْعُمُونَ أَنَّ الصِّدِّيقَ الْمُبَرَّى مِنْ دَنَسِ الشُّكُوكِ وَ الْفَارُوقَ الْمُحَامِيَ عَنْ بَيْضَةِ الْإِسْلَامِ كَانَا يُسِرَّانِ النِّفَاقَ وَ اسْتَدْلَلْتُمْ بِلَيْلَةِ الْعَقَبَةِ أَخْبِرْنِي عَنِ الصِّدِّيقِ وَ الْفَارُوقِ أَسْلَمَا طَوْعاً أَوْ كَرْهاً
Sa’ad said, ‘I responded with various answers to him. Each one of these (answers), he did not cease to aim the deficiencies in these and the rebuttal upon me. Then he said, ‘O Sa’ad! Besides, there are others besides these which would cut off the noses of the Rafizites (Shias). Aren’t you alleging that the Siddique (truthful – meaning Abu Bakr) is the one disavowed from the filth of doubts, and Al-Farouq (distinguisher – meaning Umar) is the one protecting, the helmet of Al-Islam. (You are claiming) that there were both keeping the hypocrisy a secret and you are evidencing with the night of Aqaba. Inform me about Al-Siddique (Abu Bakr) and Al-Farouq (Umar). Did they become Muslims willingly or unwillingly?’
قَالَ سَعْدٌ فَاحْتَلْتُ لِدَفْعِ هَذِهِ الْمَسْأَلَةِ عَنِّي خَوْفاً مِنَ الْإِلْزَامِ وَ حَذَراً مِنْ أَنِّي إِنْ أَقْرَرْتُ لَهُمَا بِطَوَاعِيَتِهِمَا لِلْإِسْلَامِ احْتَجَّ بِأَنَّ بَدْءَ النِّفَاقِ وَ نَشْوَهُ فِي الْقَلْبِ لَا يَكُونُ إِلَّا عِنْدَ هُبُوبِ رَوَائِحِ الْقَهْرِ وَ الْغَلَبَةِ وَ إِظْهَارِ الْبَأْسِ الشَّدِيدِ فِي حَمْلِ الْمَرْءِ عَلَى مَنْ لَيْسَ يَنْقَادُ لَهُ قَلْبُهُ نَحْوَ قَوْلِ اللَّهِ عَزَّ وَ جَلَ فَلَمَّا رَأَوْا بَأْسَنا قالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَ كَفَرْنا بِما كُنَّا بِهِ مُشْرِكِينَ فَلَمْ يَكُ يَنْفَعُهُمْ إِيمانُهُمْ لَمَّا رَأَوْا بَأْسَنا
Sa’ad said, ‘I took to defending this issue from me, fearing from the blame and caution from that if I were to acknowledge the willingness to Al-Islam for them both, he would argue that the beginning of hypocrisy and its rift in the heart cannot happen except when the smell of coercion begins, and the overcoming, and the appearance of severe punishment in carrying person against someone whose heart is not submissive to him, approximate to Words of Allah-azwj Mighty and Majestic: But when they saw Our Punishment, they said, ‘We believe in Allah alone and we deny what we had been associating with Him’ [40:84] But their Eman wasn’t going to benefit them when they saw Our Punishment. [40:85].
وَ إِنْ قُلْتُ أَسْلَمَا كَرْهاً كَانَ يَقْصِدُنِي بِالطَّعْنِ إِذْ لَمْ يَكُنْ ثَمَّ سُيُوفٌ مُنْتَضَاةٌ كَانَتْ تريهم [تُرِيهِمَا] الْبَأْسَ
And if I were to say they had become Muslims unwillingly, he would aim me with the taunts since there were no raging swords to shoot at them with the punishment.
قَالَ سَعْدٌ فَصَدَرْتُ عَنْهُ مُزْوَرّاً قَدِ انْتَفَخَتْ أَحْشَائِي مِنَ الْغَضَبِ وَ تَقَطَّعَ كَبِدِي مِنَ الْكَرْبِ وَ كُنْتُ قَدِ اتَّخَذْتُ طُومَاراً وَ أَثْبَتُّ فِيهِ نَيِّفاً وَ أَرْبَعِينَ مَسْأَلَةً مِنْ صِعَابِ الْمَسَائِلِ لَمْ أَجِدْ لَهَا مُجِيباً عَلَى أَنْ أَسْأَلَ فِيهَا خَيْرَ أَهْلِ بَلَدِي أَحْمَدَ بْنَ إِسْحَاقَ صَاحِبَ مَوْلَانَا أَبِي مُحَمَّدٍ ع
Sa’ad said, ‘So I issued fabrication about it. My guts were filled from anger, and my liver was being cut from the stress. And I had taken a scroll and affirmed more than forty questions in it, from the difficult questions not having found any answered for these, based upon that I shall be asking about these the best of the people of my city, Ahmad Bin Is’haq, companion of my Master-asws Abu Muhammad-asws.
فَارْتَحَلْتُ خَلْفَهُ وَ قَدْ كَانَ خَرَجَ قَاصِداً نَحْوَ مَوْلَانَا بِسُرَّ مَنْ رَأَى فَلَحِقْتُهُ فِي بَعْضِ الْمَنَاهِلِ فَلَمَّا تَصَافَحْنَا قَالَ لِخَيْرٍ لَحَاقُكَ بِي قُلْتُ الشَّوْقُ ثُمَّ الْعَادَةُ فِي الْأَسْئِلَةِ
I departed behind him, and he had gone out aiming towards our Master-asws at Surmanray. I met him in one of the watering places. When we shook hands. He said, ‘Your meeting with me is for good’. I said, ‘The desired, then the habit in asking questions’.
قَالَ قَدْ تَكَافَأْنَا عَلَى هَذِهِ الْخُطَّةِ الْوَاحِدَةِ فَقَدْ بَرِحَ بِيَ الْقَرَمُ إِلَى لِقَاءِ مَوْلَانَا أَبِي مُحَمَّدٍ ع وَ أُرِيدُ أَنْ أَسْأَلَهُ عَنْ مَعَاضِلَ فِي التَّأْوِيلِ وَ مَشَاكِلَ فِي التَّنْزِيلِ فَدُونَكَهَا الصُّحْبَةَ الْمُبَارَكَةَ فَإِنَّهَا تَقِفُ بِكَ عَلَى ضَفَّةِ بَحْرٍ لَا تَنْقَضِي عَجَائِبُهُ وَ لَا تَفْنَى غَرَائِبُهُ وَ هُوَ إِمَامُنَا
He said, ‘We are being rewarded upon this one plan, for the group had departed with me to meet our Master-asws Abu Muhammad-asws, and I want to ask him-asws about dilemmas in the interpretation and problematic issues regarding the Revelation. Besides these is the Blessed accompaniment, for it shall pause with you at the coast of the sea. Neither does his-asws wonders terminate nor does his-asws strangeness (wonders) deplete, and he-asws is our Imam‑asws’.
فَوَرَدْنَا سُرَّ مَنْ رَأَى فَانْتَهَيْنَا مِنْهَا إِلَى بَابِ سَيِّدِنَا ع فَاسْتَأْذَنَّا فَخَرَجَ إِلَيْنَا الْإِذْنُ بِالدُّخُولِ عَلَيْهِ وَ كَانَ عَلَى عَاتِقِ أَحْمَدَ بْنِ إِسْحَاقَ جِرَابٌ قَدْ غَطَّاهُ بِكِسَاءٍ طَبَرِيٍّ فِيهِ سِتُّونَ وَ مِائَةُ صُرَّةٍ مِنَ الدَّنَانِيرِ وَ الدَّرَاهِمِ عَلَى كُلِّ صُرَّةٍ مِنْهَا خَتْمُ صَاحِبِهَا
We arrived at Surmanray. We ended from it to the door of our Master-asws. We sought permission. The permission emerged to us with the entry to see him-asws. And upon a shoulder of Ahmad Bin Is’haq was a bag which he had covered with a Tabary cloak wherein were one hundred and sixty pouches of Dinars and Dirhams, upon each pouch from it was a seal of its owner.
قَالَ سَعْدٌ فَمَا شَبَّهْتُ مَوْلَانَا أَبَا مُحَمَّدٍ ع حِينَ غَشِيَنَا نُورُ وَجْهِهِ إِلَّا بِبَدْرٍ قَدِ اسْتَوْفَى مِنْ لَيَالِيهِ أَرْبَعاً بَعْدَ عَشْرٍ وَ عَلَى فَخِذِهِ الْأَيْمَنِ غُلَامٌ يُنَاسِبُ الْمُشْتَرِيَ فِي الْخِلْقَةِ وَ الْمَنْظَرِ وَ عَلَى رَأْسِهِ فَرْقٌ بَيْنَ وَفْرَتَيْنِ كَأَنَّهُ أَلِفٌ بَيْنَ وَاوَيْنِ وَ بَيْنَ يَدَيْ مَوْلَانَا رُمَّانَةٌ ذَهَبِيَّةٌ تَلْمَعُ بَدَائِعُ نُقُوشِهَا وَسَطَ غَرَائِبِ الْفُصُوصِ الْمُرَكَّبَةِ عَلَيْهَا قَدْ كَانَ أَهْدَاهَا إِلَيْهِ بَعْضُ رُؤَسَاءِ أَهْلِ الْبَصْرَةِ
Sa’ad said, ‘Our Master-asws Abu Muhammad-asws, when his-asws Noor overwhelmed us, did not resemble except with a full moon which had completed four of its nights after ten, and upon his-asws right thigh was a boy, in conformity with Jupiter in his physique and the scenery, and upon his-ajfj head was a parting between the two partings, as if it was a (letter) ‘Alif’ between the two (letters) ‘Waaw’. In front of our Master-asws was a golden pomegranate whose inscriptions were shining in the midst of the strange stones embedded upon it. It had been gifted to him-asws by one of the chiefs of the people of Al-Basra.
وَ بِيَدِهِ قَلَمٌ إِذَا أَرَادَ أَنْ يَسْطُرَ بِهِ عَلَى الْبَيَاضِ قَبَضَ الْغُلَامُ عَلَى أَصَابِعِهِ فَكَانَ مَوْلَانَا ع يُدَحْرِجُ الرُّمَّانَةَ بَيْنَ يَدَيْهِ وَ يَشْغَلُهُ بِرَدِّهَا لِئَلَّا يَصُدَّهُ عَنْ كِتْبَةِ مَا أَرَادَ
And in his-asws hand was a pen. When he-asws wanted to write a line with it upon the white (paper), the boy took it upon his-ajfj fingers. Our Master-asws was rolling the pomegranate in front of him-ajfj and pre-occupy him-ajfj with returning it, let he-ajfj hinders him-asws from his-asws writing what he-asws wanted.
فيه غرابة من حيث قبض الغلام عليه السلام على أصابع أبيه أبى محمّد عليه السلام و هكذا وجود رمانة من ذهب يلعب بها لئلا يصده عن الكتابة، و قد روى في الكافي ج 1 ص 311 عن صفوان الجمال قال: سألت أبا عبد اللّه عليه السلام عن صاحب هذا الامر فقال: ان صاحب هذا الامر لا يلهو و لا يلعب،
Note: – There is strangeness in it from where the boy-ajfj, may the greetings be upon him-ajfj, held on to the fingers of his-ajfj father-asws Abu Muhammad-asws, and that is how he-ajfj found the golden pomegranate, playing with it, lest he-ajfj hinders him-asws from the writing, and it has been reported in Al-Kafi V 1, P 311, from Safwan Al-Jammal who said, ‘I asked Abu Abdullah-asws about Master-ajfj of this command. He-asws said: ‘The Master-ajfj of this command neither sports nor plays’.
و أقبل أبو الحسن موسى، و هو صغير و معه عناق مكية و هو يقول لها: اسجدى لربك، فأخذه أبو عبد اللّه عليه السلام و ضمه إليه و قال: بأبى و امى من لا يلهو و لا يلعب.
And Abu Al-Hassan Musa-asws came, and he-asws was small, and there was a Makkan kid (goat) with him-asws and he-asws was saying to it: ‘Perform Sajdah to your Lord-azwj!’ Abu Abdullah-asws, may the greetings be upon him-asws, grabbed him-asws and hugged him-asws to him-asws, and said: ‘By my-asws father-asws and my-asws mother-as! (He-asws is) one who neither sports nor plays!’’
فَسَلَّمْنَا عَلَيْهِ فَأَلْطَفَ فِي الْجَوَابِ وَ أَوْمَأَ إِلَيْنَا بِالْجُلُوسِ فَلَمَّا فَرَغَ مِنْ كِتْبَةِ الْبَيَاضِ الَّذِي كَانَ بِيَدِهِ أَخْرَجَ أَحْمَدُ بْنُ إِسْحَاقَ جِرَابَهُ مِنْ طَيِّ كِسَائِهِ فَوَضَعَهُ بَيْنَ يَدَيْهِ
We greeted unto him-asws. He-asws was kind in the response and gestured to us with being seated. When he-asws was free from writing on the paper which was in front of him-asws. Ahmad Bin Is’haq brought out the bag from beneath his cloak. He placed it in front of him-asws.
فَنَظَرَ الْهَادِي ع إِلَى الْغُلَامِ وَ قَالَ لَهُ يَا بُنَيَّ فُضَّ الْخَاتَمَ عَنْ هَدَايَا شِيعَتِكَ وَ مَوَالِيكَ فَقَالَ يَا مَوْلَايَ أَ يَجُوزُ أَنْ أَمُدَّ يَداً طَاهِرَةً إِلَى هَدَايَا نَجِسَةٍ وَ أَمْوَالٍ رَجِسَةٍ قَدْ شِيبَ أَحَلُّهَا بِأَحْرَمِهَا
Al-Hadi-asws (Abu Muhammad-asws) looked at the boy and said to him-ajfj: ‘O my-asws son-ajfj! Break the seals from the gifts of your-ajfj Shias and your-ajfj friends!’ He (Ibn Is’haq) said: ‘O my Master-asws! Is it allowed that a clean hand should be extended to the unclean gifts and filthy wealth which its Permissibles are mingled with its Prohibited?’
فَقَالَ مَوْلَايَ ع يَا ابْنَ إِسْحَاقَ اسْتَخْرِجْ مَا فِي الْجِرَابِ لِيُمَيَّزَ مَا بَيْنَ الْأَحَلِّ وَ الْأَحْرَمِ مِنْهَا
My Master-asws said: ‘O Ibn Is’haq! Bring out whatever is in the bag in order to distinguish what is between the Permissible and the Prohibited, from these’.
فَأَوَّلُ صُرَّةٍ بَدَأَ أَحْمَدُ بِإِخْرَاجِهَا فَقَالَ الْغُلَامُ هَذِهِ لِفُلَانِ بْنِ فُلَانٍ مِنْ مَحَلَّةِ كَذَا بِقُمَّ تَشْتَمِلُ عَلَى اثْنَيْنِ وَ سِتِّينَ دِينَاراً فِيهَا مِنْ ثَمَنِ حُجَيْرَةٍ بَاعَهَا صَاحِبُهَا وَ كَانَتْ إِرْثاً لَهُ مِنْ أَخِيهِ خَمْسَةٌ وَ أَرْبَعُونَ دِينَاراً وَ مِنْ أَثْمَانِ تِسْعَةِ أَثْوَابٍ أَرْبَعَةَ عَشَرَ دِينَاراً وَ فِيهَا مِنْ أُجْرَةِ حَوَانِيتَ ثَلَاثَةُ دَنَانِيرَ
Ahmad began with the first pouch by extracting it. The boy-ajfj said: ‘This is for so and so, son of so and so, from such and such neighbourhood at Qum. It is inclusive upon sixty-two Dinars in it, being from the price of a stall its owner had sold, and it was an inheritance for him from his brother, forty-five Dinars, and from the price of nine garments, fourteen Dinars, and in it is from the rent of shops, thirty Dinars’.
فَقَالَ مَوْلَانَا ع صَدَقْتَ يَا بُنَيَّ دُلَّ الرَّجُلَ عَلَى الْحَرَامِ مِنْهَا
Our Master-asws said: ‘You-ajfj speak the truth, O my-asws son-ajfj! Point the man upon the Prohibited (part) of it’.
فَقَالَ ع فَتِّشْ عَنْ دِينَارٍ رَازِيِّ السِّكَّةِ تَارِيخُهُ سَنَةُ كَذَا قَدِ انْطَمَسَ مِنْ نِصْفِ إِحْدَى صَفْحَتَيْهِ نَقْشُهُ وَ قُرَاضَةٍ آمُلِيَّةٍ وَزْنُهَا رُبُعُ دِينَارٍ وَ الْعِلَّةُ فِي تَحْرِيمِهَا أَنَّ صَاحِبَ هَذِهِ الْجُمْلَةِ وَزَنَ فِي شَهْرِ كَذَا مِنْ سَنَةِ كَذَا عَلَى حَائِكٍ مِنْ جِيرَانِهِ مِنَ الْغَزْلِ مَنّاً وَ رُبُعَ مَنٍّ فَأَتَتْ عَلَى ذَلِكَ مُدَّةٌ قَيَّضَ فِي انْتِهَائِهَا لِذَلِكَ الْغَزْلِ سَارِقاً فَأَخْبَرَ بِهِ الْحَائِكُ صَاحِبَهُ فَكَذَّبَهُ وَ اسْتَرَدَّ مِنْهُ بَدَلَ ذَلِكَ مَنّاً وَ نِصْفَ مَنٍّ غَزْلًا أَدَقَّ مِمَّا كَانَ دَفَعَهُ إِلَيْهِ وَ اتَّخَذَ مِنْ ذَلِكَ ثَوْباً كَانَ هَذَا الدِّينَارُ مَعَ الْقُرَاضَةِ ثَمَنَهُ
He-ajfj said: ‘Scrutinise for a Razy Dinar, the coin, the date of which is such and such. One of its two inscription has been blurred, and a workers loan its weight is a quarter Dinar. And the reason for its prohibition is that the owner of this total weighed in such and such month, from such and such year, upon a weaver from the spinners of his neighbourhood, a Mann (unit of weight) and a quarter Mann. A thief period came upon that period of barter at the end of that spinning. The weaver informed his companion, and he took back from him, in replacement of that, a Mann and a half of spinning, more than what he had handed to him, and took a garment from that. So this is the Dinar with a fragment of its price’.
فَلَمَّا فَتَحَ رَأْسَ الصُّرَّةِ صَادَفَ رُقْعَةً فِي وَسَطِ الدَّنَانِيرِ بِاسْمِ مَنْ أَخْبَرَ عَنْهُ وَ بِمِقْدَارِهَا عَلَى حَسَبِ مَا قَالَ وَ اسْتَخْرَجَ الدِّينَارَ وَ الْقُرَاضَةَ بِتِلْكَ الْعَلَامَةِ
When the head of the pouch was opened, a note was found in the midst of the dinars with the name of the one he-ajfj had informed of, and with its amount upon a count of what he-ajfj had said, and he extracted the Dinars and the fragment with that marking.
ثُمَّ أَخْرَجَ صُرَّةً أُخْرَى فَقَالَ الْغُلَامُ ع هَذِهِ لِفُلَانِ بْنِ فُلَانٍ مِنْ مَحَلَّةِ كَذَا بِقُمَّ تَشْتَمِلُ عَلَى خَمْسِينَ دِينَاراً لَا يَحِلُّ لَنَا مَسُّهَا قَالَ وَ كَيْفَ ذَاكَ
Then he took out another pouch. The boy-ajfj said: ‘This is for so and so, son of so and so, from such and such neighbourhood of Qum, inclusive upon fifty Dinars. It is not Permissible for us-ajfj to touch it!’ He said, ‘And how is that so?’
قَالَ لِأَنَّهَا مِنْ ثَمَنِ حِنْطَةٍ حَافَ صَاحِبُهَا عَلَى أَكَّارِهِ فِي الْمُقَاسَمَةِ وَ ذَلِكَ أَنَّهُ قَبَضَ حِصَّتَهُ مِنْهَا بِكَيْلٍ وَافٍ وَ كَالَ مَا خَصَّ الْأَكَّارَ بِكَيْلٍ بَخْسٍ
He-ajfj said: ‘Because it is from the price of wheat. It owner had sworn upon its farmer regarding the apportionment, and that is because he had taken possession of the wheat from it by adequate measure, and what had been for the farmer, was underestimated with weight’.
فَقَالَ مَوْلَانَا ع صَدَقْتَ يَا بُنَيَّ ثُمَّ قَالَ يَا ابْنَ إِسْحَاقَ احْمِلْهَا بِأَجْمَعِهَا لِتَرُدَّهَا أَوْ تُوصِيَ بِرَدِّهَا عَلَى أَرْبَابِهَا فَلَا حَاجَةَ لَنَا فِي شَيْءٍ مِنْهَا وَ ائْتِنَا بِثَوْبِ الْعَجُوزِ
Our Master-asws said: ‘You-ajfj speak the truth, O my-asws son-ajfj!’ Then he-asws said: ‘O Ibn Is’haq! Carry it all to return it or bequeath with it to be returned to its owners, for there is no need for us-ajfj regarding anything from these and give us-asws the cloth of the old woman’.
قَالَ أَحْمَدُ وَ كَانَ ذَلِكَ الثَّوْبُ فِي حَقِيبَةٍ لِي فَنَسِيتُهُ فَلَمَّا انْصَرَفَ أَحْمَدُ بْنُ إِسْحَاقَ لِيَأْتِيَهُ بِالثَّوْبِ نَظَرَ إِلَيَّ مَوْلَانَا أَبُو مُحَمَّدٍ ع فَقَالَ مَا جَاءَ بِكَ يَا سَعْدُ فَقُلْتُ شَوَّقَنِي أَحْمَدُ بْنُ إِسْحَاقَ إِلَى لِقَاءِ مَوْلَانَا قَالَ فَالْمَسَائِلُ الَّتِي أَرَدْتَ أَنْ تَسْأَلَ عَنْهَا قُلْتُ عَلَى حَالِهَا يَا مَوْلَايَ قَالَ فَسَلْ قُرَّةَ عَيْنِي وَ أَوْمَأَ إِلَى الْغُلَامِ عَمَّا بَدَا لَكَ مِنْهَا
Ahmad said, ‘And that cloth was in a basket of mine which I had forgotten. When Ahmad Bin Is’haq left to bring the cloth, our Master-asws Abu Muhammad-asws looked at me. He-asws said: ‘What made you come, O Sa’ad?’ I said, ‘Ahmad Bin Is’haq made me desirous to meet our Master-ajfj’. He-asws said: ‘So what about the questions which you intended to ask about?’ I said, ‘These are upon their state, O my Master-asws!’ He-asws said: ‘Ask the delight of my-asws eyes’ – and he-asws gestured towards the boy – ‘about whatever from these which seems to you’.
فَقُلْتُ لَهُ مَوْلَانَا وَ ابْنَ مَوْلَانَا إِنَّا رُوِّينَا عَنْكُمْ أَنَّ رَسُولَ اللَّهِ ص جَعَلَ طَلَاقَ نِسَائِهِ بِيَدِ أَمِيرِ الْمُؤْمِنِينَ ع حَتَّى أَرْسَلَ يَوْمَ الْجَمَلِ إِلَى عَائِشَةَ أَنَّكِ قَدْ أَرْهَجْتِ عَلَى الْإِسْلَامِ وَ أَهْلِهِ بِفِتْنَتِكِ وَ أَوْرَدْتِ بَنِيكِ حِيَاضَ الْهَلَاكِ بِجَهْلِكِ فَإِنْ كَفَفْتِ عَنِّي غَرْبَكِ وَ إِلَّا طَلَّقْتُكِ وَ نِسَاءُ رَسُولِ اللَّهِ ص قَدْ كَانَ طَلَّقَهُنَّ وَفَاتُهُ
I said to him-asws, ‘Our Master-asws and son-ajfj of our Master-asws! We are reporting from you-asws (Imams-asws) that Rasool-Allah-saww had made the divorce of his-saww women (wives) to be in the hand of Amir Al-Momineen-asws, to the extent that he-asws sent a message to Ayesha on the day of (battle of) the camel: ‘You have agitated against Al-Islam and its people by your Fitna (discord), and you brought your sons to destruction due to your ignorance. Either you refrain your violence from me-asws or else I-asws will divorce you (from Rasool-Allah-saww), and the wives of Rasool-Allah-azwj had been divorced (widowed) at his-saww expiry!’
قَالَ مَا الطَّلَاقُ قُلْتُ تَخْلِيَةُ السَّبِيلِ قَالَ وَ إِذَا كَانَ وَفَاةُ رَسُولِ اللَّهِ ص قَدْ خَلَّى لَهُنَّ السَّبِيلَ فَلِمَ لَا يَحِلُّ لَهُنَّ الْأَزْوَاجُ قُلْتُ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى حَرَّمَ الْأَزْوَاجَ عَلَيْهِنَّ قَالَ وَ كَيْفَ وَ قَدْ خَلَّى الْمَوْتُ سَبِيلَهُنَّ
He-ajfj said: ‘What is the divorce?’ I said, ‘Freeing the way’. He-ajfj said: ‘And when it was his-saww expiry, the way was freed for them, but it was not Permissible for them to marry’. I said, ‘Because Allah-azwj Blessed and Exalted had Prohibited the marriage upon them’. He-ajfj said: ‘And how, and the death had freed their way?’
قُلْتُ فَأَخْبِرْنِي يَا ابْنَ مَوْلَايَ عَنْ مَعْنَى الطَّلَاقِ الَّذِي فَوَّضَ رَسُولُ اللَّهِ ص حُكْمَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ
Inform me, O son-ajfj of my Master-asws, about the meaning of the divorce which Rasool-Allah-saww had delegated its decision to Amir Al-Momineen-asws’.
قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى عَظَّمَ شَأْنَ نِسَاءِ النَّبِيِّ ص فَخَصَّهُنَّ بِشَرَفِ الْأُمَّهَاتِ فَقَالَ رَسُولُ اللَّهِ ص يَا أَبَا الْحَسَنِ إِنَّ هَذَا الشَّرَفَ بَاقٍ لَهُنَّ مَا دُمْنَ لِلَّهِ عَلَى الطَّاعَةِ فَأَيَّتُهُنَّ عَصَتِ اللَّهَ بَعْدِي بِالْخُرُوجِ عَلَيْكَ فَأَطْلِقْ لَهَا فِي الْأَزْوَاجِ وَ أَسْقِطْهَا مِنْ شَرَفِ أُمُومَةِ الْمُؤْمِنِينَ
He-ajfj said: ‘Allah-azwj Blessed and Exalted Determined the affair of the wives of the Prophet-saww, so He-azwj Specialised them with the nobility of being the mothers. So Rasool-Allah-saww said: ‘O Abu Al-Hassan-asws! This is the nobility which shall remain for them for as long as they are upon the obedience to Allah-azwj. Whichever of them disobeys Allah-azwj after me-saww by rebelling against you-asws, then free for her regarding the marriage and drop her from the nobility of motherhood of the Momineen’’.
قُلْتُ فَأَخْبِرْنِي عَنِ الْفَاحِشَةِ الْمُبَيِّنَةِ الَّتِي إِذَا أَتَتِ الْمَرْأَةُ بِهَا فِي أَيَّامِ عِدَّتِهَا حَلَّ لِلزَّوْجِ أَنْ يُخْرِجَهَا مِنْ بَيْتِهِ
I said, ‘Inform me about the outrageous immorality which, when the woman were to come with it during the day of her waiting period, it would be Permissible for the husband that he expels her from his house’.
قَالَ الْفَاحِشَةُ الْمُبَيِّنَةُ هِيَ السَّحْقُ دُونَ الزِّنَى فَإِنَّ الْمَرْأَةَ إِذَا زَنَتْ وَ أُقِيمَ عَلَيْهَا الْحَدُّ لَيْسَ لِمَنْ أَرَادَهَا أَنْ يَمْتَنِعَ بَعْدَ ذَلِكَ مِنَ التَّزْوِيجِ بِهَا لِأَجْلِ الْحَدِّ وَ إِذَا سَحَقَتْ وَجَبَ عَلَيْهَا الرَّجْمُ
He-ajfj said: ‘The outrageous immorality, it is the lesbianism besides the adultery, for the women, when she commits adultery and the legal penalty is established upon her, it isn’t for the one who wants her that he prevents from the marriage with her after that, due to the reason of the legal penalty, and when she commits lesbianism, then the stoning is obligated upon her.
وَ الرَّجْمُ خِزْيٌ وَ مَنْ قَدْ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِرَجْمِهِ فَقَدْ أَخْزَاهُ وَ مَنْ أَخْزَاهُ فَقَدْ أَبْعَدَهُ وَ مَنْ أَبْعَدَهُ فَلَيْسَ لِأَحَدٍ أَنْ يَقْرَبَهُ
And the stoning is a disgrace, and the One-azwj Who has Commanded is Allah-azwj Mighty and Majestic, with stoning her. So, He-azwj has Disgraced her, and the one He-azwj has Disgrace, so He-azwj had Distanced him, and the one He-azwj had Distanced, it isn’t for anyone that he draws him near’.
قُلْتُ فَأَخْبِرْنِي يَا ابْنَ رَسُولِ اللَّهِ عَنْ أَمْرِ اللَّهِ تَبَارَكَ وَ تَعَالَى لِنَبِيِّهِ مُوسَى ع فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوادِ الْمُقَدَّسِ طُوىً فَإِنَّ فُقَهَاءَ الْفَرِيقَيْنِ يَزْعُمُونَ أَنَّهَا كَانَتْ مِنْ إِهَابِ الْمَيْتَةِ
I said, ‘Inform me, O son-ajfj of Rasool-Allah-saww, about the Command of Allah-azwj Blessed and Exalted to His-azwj Prophet-as Musa-as: therefore remove your slippers! You are in the Holy valley of Tuwa! [20:12], for the jurists of the two sects (Shias and non-Shias) are claiming that these (slippers) were made from dead animal skin’.
فَقَالَ ع مَنْ قَالَ ذَلِكَ فَقَدِ افْتَرَى عَلَى مُوسَى وَ اسْتَجْهَلَهُ فِي نُبُوَّتِهِ لِأَنَّهُ مَا خَلَا الْأَمْرُ فِيهَا مِنْ خَطْبَيْنِ إِمَّا أَنْ تَكُونَ صَلَاةُ مُوسَى فِيهَا جَائِزَةً أَوْ غَيْرَ جَائِزَةٍ فَإِنْ كَانَتْ صَلَاتُهُ جَائِزَةً جَازَ لَهُ لُبْسُهُمَا فِي تِلْكَ الْبُقْعَةِ إِذْ لَمْ تَكُنْ مُقَدَّسَةً وَ إِنْ كَانَتْ مُقَدَّسَةً مُطَهَّرَةً فَلَيْسَ بِأَقْدَسَ وَ أَطْهَرَ مِنَ الصَّلَاةِ
He-ajfj said: ‘One who says that, so he has fabricated upon Musa-as mad him-as out to be in ignorance regarding his-as Prophet-hood, because the Command is not vacant from two aspects. Either the Salat of Musa-as happened to be allowed in these, or not allowed. If his-as Salat was allowed, it was allowed for him-as to be wearing these in that spot, when it did not happen to be Holy, and it was Holy, Purified, so it wasn’t Holier and purer than the Salat.
وَ إِنْ كَانَتْ صَلَاتُهُ غَيْرَ جَائِزَةٍ فِيهِمَا فَقَدْ أَوْجَبَ عَلَى مُوسَى ع أَنَّهُ لَمْ يَعْرِفِ الْحَلَالَ مِنَ الْحَرَامِ وَ علم [لَمْ يَعْلَمْ] مَا جَازَ فِيهِ الصَّلَاةُ وَ مَا لَمْ تَجُزْ وَ هَذَا كُفْرٌ
And if his-as Salat was not allowed in these (slippers), it obligates upon Musa-as that he-as did not know the Permissible from the Prohibited and did not know what the Salat is allowed in and what is not allowed, and this is Kufr’.
قُلْتُ فَأَخْبِرْنِي يَا مَوْلَايَ عَنِ التَّأْوِيلِ فِيهِمَا
I said, ‘Inform me, O my Master-ajfj, about the interpretation regarding these two (slippers)’.
قَالَ إِنَّ مُوسَى ع نَاجَى رَبَّهُ بِالْوَادِ الْمُقَدَّسِ فَقَالَ يَا رَبِّ إِنِّي قَدْ أَخْلَصْتُ لَكَ الْمَحَبَّةَ مِنِّي وَ غَسَلْتُ قَلْبِي عَمَّنْ سِوَاكَ وَ كَانَ شَدِيدَ الْحُبِّ لِأَهْلِهِ فَقَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى فَاخْلَعْ نَعْلَيْكَ أَيِ انْزِعْ حُبَّ أَهْلِكَ مِنْ قَلْبِكَ إِنْ كَانَتْ مَحَبَّتُكَ لِي خَالِصَةً وَ قَلْبُكَ مِنَ الْمَيْلِ إِلَى مَنْ سِوَايَ مَغْسُولًا
He-ajfj said: ‘He-as whispered to his-as Lord-azwj in the Holy valley. He-as said: ‘O Lord-azwj! I-as have made the love from me-as to You-azwj to be sincere and have washed my-as heart from the ones besides You-azwj’, and he-as used to have intense love for his-as wife (family). So Allah-azwj Blessed and Exalted Said: remove your slippers! – i.e. remove the love of your-as family from your-as heart if your-as love for Me-azwj was sincere, and your-as heart is washed from the inclining to the ones besides Me-azwj!’
قُلْتُ فَأَخْبِرْنِي يَا ابْنَ رَسُولِ اللَّهِ عَنْ تَأْوِيلِ كهيعص
I said, ‘Inform me, O son-ajfj of Rasool-Allah-saww, about the interpretation of Kaf Ha Ya Ayn Suad [19:1]’.
قَالَ هَذِهِ الْحُرُوفُ مِنْ أَنْبَاءِ الْغَيْبِ أَطْلَعَ اللَّهُ عَلَيْهَا عَبْدَهُ زَكَرِيَّا ع ثُمَّ قَصَّهَا عَلَى مُحَمَّدٍ ص وَ ذَلِكَ أَنَّ زَكَرِيَّا ع سَأَلَ رَبَّهُ أَنْ يُعَلِّمَهُ أَسْمَاءَ الْخَمْسَةِ فَأَهْبَطَ عَلَيْهِ جَبْرَئِيلَ ع فَعَلَّمَهُ إِيَّاهَا
He-ajfj said: ‘These are letters from the information of the hidden matters which Allah-azwj had Notified to His-azwj servant Zakariya-as, then Narrated it to Muhammad-saww, and that is because Zakariya-as had asked his-as Lord-azwj to Teach him-as the five names. So Jibraeel-as descended unto him-as and taught these to him-as.
فَكَانَ زَكَرِيَّا إِذَا ذَكَرَ مُحَمَّداً وَ عَلِيّاً وَ فَاطِمَةَ وَ الْحَسَنَ سُرِّيَ عَنْهُ هَمُّهُ وَ انْجَلَى كَرْبُهُ وَ إِذَا ذَكَرَ اسْمَ الْحُسَيْنِ خَنَقَتْهُ الْعَبْرَةُ وَ وَقَعَتْ عَلَيْهِ الْبُهْرَةُ-
It so happened that whenever Zakariya-as mentioned Muhammad-saww, and Ali-asws, and (Syeda) Fatima-asws and Al-Hassan-asws, he-as was cheered from his-as worries and his-as stress was removed, and whenever he-as mentioned Al-Husayn-asws, the tears would choke him-as and the sighing would occur upon him-as.
فَقَالَ ذَاتَ يَوْمٍ إِلَهِي مَا بَالِي إِذَا ذَكَرْتُ أَرْبَعاً مِنْهُمْ تَسَلَّيْتُ بِأَسْمَائِهِمْ مِنْ هُمُومِي وَ إِذَا ذَكَرْتُ الْحُسَيْنَ تَدْمَعُ عَيْنِي وَ تَثُورُ زَفْرَتِي
One day he-as said: ‘My-as God-azwj! What is the matter, whenever I-as mention four of these, I-as am comforted from my worries with their-asws names, and whenever I-as mention Al-Husayn-asws, my-as eyes are tearful and my exhalations erupt?’
فَأَنْبَأَهُ اللَّهُ تَبَارَكَ وَ تَعَالَى عَنْ قِصَّتِهِ وَ قَالَ كهيعص فَالْكَافُ اسْمُ كَرْبَلَاءَ وَ الْهَاءُ هَلَاكُ الْعِتْرَةِ وَ الْيَاءُ يَزِيدُ وَ هُوَ ظَالِمُ الْحُسَيْنِ وَ الْعَيْنُ عَطَشُهُ وَ الصَّادُ صَبْرُهُ
Allah-azwj Blessed and Exalted Informed him-as about his-asws story and Said: Kaf Ha Ya Ayn Suad [19:1]’. So the (letter) ‘Kaf’ is the name of Karbala, and the ‘Ha’ is the destruction (Halaka) of the family, and the ‘Ya’ is Yazeed-la, and he-ajfj is the oppressor of Al-Husayn-asws, and the ‘Ayn’ is his-as thirst (Atash), and the ‘Suad’ is his-asws patience (Sabr).
فَلَمَّا سَمِعَ ذَلِكَ زَكَرِيَّا ع لَمْ يُفَارِقْ مَسْجِدَهُ ثَلَاثَةَ أَيَّامٍ وَ مَنَعَ فِيهَا النَّاسَ مِنَ الدُّخُولِ عَلَيْهِ وَ أَقْبَلَ عَلَى الْبُكَاءِ وَ النَّحِيبِ
When Zakariya-as heard that, he-as did not separate from his-as Masjid (praying place) for three days, and he-as forbade the people from entering to see him-as, and he-as took upon the crying and the lamenting.
وَ كَانَتْ نُدْبَتُهُ إِلَهِي أَ تُفَجِّعُ خَيْرَ خَلْقِكَ بِوَلَدِهِ أَ تُنْزِلُ بَلْوَى هَذِهِ الرَّزِيَّةِ بِفِنَائِهِ إِلَهِي أَ تُلْبِسُ عَلِيّاً وَ فَاطِمَةَ ثِيَابَ هَذِهِ الْمُصِيبَةِ إِلَهِي أَ تُحِلُّ كُرْبَةَ هَذِهِ الْفَجِيعَةِ بِسَاحَتِهِمَا
And his-as lamentation was: ‘My-as God-azwj! Will You-azwj Aggrieve best of Your-azwj creatures due to his-saww son? Will You-azwj Send down the affliction of this calamity in his-saww courtyard? Will You-azwj Clothe Ali-asws and (Syeda) Fatima-asws with this difficulty? My-as God-azwj! Will You-azwj Release the distress of this bereavement in their-asws yard?’
ثُمَّ كَانَ يَقُولُ إِلَهِي ارْزُقْنِي وَلَداً تَقَرُّ بِهِ عَيْنِي عَلَى الْكِبَرِ وَ اجْعَلْهُ وَارِثاً وَصِيّاً وَ اجْعَلْ مَحَلَّهُ مَحَلَّ الْحُسَيْنِ
Then he-as was saying: ‘My-as God-azwj! Grace me-as a son-as my-as eyes can be delighted with upon the distress, and Make him-as to be an inheritor, a successor-as, and Make his-as place to be the place of Al-Husayn-asws!’
فَإِذَا رَزَقْتَنِيهِ فَافْتِنِّي بِحُبِّهِ ثُمَّ أَفْجِعْنِي بِهِ كَمَا تُفْجِعُ مُحَمَّداً حَبِيبَكَ بِوَلَدِهِ
When You-azwj have Grace him-as to me-as, then Try me-as with his-as love, then bereave me-as just as You-azwj will be Bereaving Your-azwj Beloved Muhammad-saww due to his-saww son-asws!’
فَرَزَقَهُ اللَّهُ يَحْيَى ع وَ فَجَّعَهُ بِهِ وَ كَانَ حَمْلُ يَحْيَى سِتَّةَ أَشْهُرٍ وَ حَمْلُ الْحُسَيْنِ ع كَذَلِكَ وَ لَهُ قِصَّةٌ طَوِيلَةٌ
Allah-azwj Graced him-as Yahya-as. He-as was bereaved of him-as, and the bearing of Yahya-as was for six months, and the bearing of Al-Husayn-asws was like that, for him-as, there is a long story’.
قُلْتُ فَأَخْبِرْنِي يَا مَوْلَايَ عَنِ الْعِلَّةِ الَّتِي تَمْنَعُ الْقَوْمَ مِنِ اخْتِيَارِ إِمَامٍ لِأَنْفُسِهِمْ قَالَ مُصْلِحٍ أَوْ مُفْسِدٍ قُلْتُ مُصْلِحٍ قَالَ فَهَلْ يَجُوزُ أَنْ تَقَعَ خِيَرَتُهُمْ عَلَى الْمُفْسِدِ بَعْدَ أَنْ لَا يَعْلَمَ أَحَدٌ بِمَا يَخْطُرُ بِبَالِ غَيْرِهِ مِنْ صَلَاحٍ أَوْ فَسَادٍ قُلْتُ بَلَى
I said, ‘Inform me, O my Master-ajfj, about the reason which the people are prevented from choosing an Imam for themselves’. He-ajfj said: ‘A righteous one or a corrupt one?’ I said, ‘A righteous one’. He-ajfj said: ‘Is it allowed that their choice would fall upon the corrupt one after no one has known what is in the mind of someone else, whether he is righteous or corrupt?’ I said, ‘Yes’.
قَالَ فَهِيَ الْعِلَّةُ أُورِدُهَا لَكَ بِبُرْهَانٍ يَثِقُ بِهِ عَقْلُكَ أَخْبِرْنِي عَنِ الرُّسُلِ الَّذِينَ اصْطَفَاهُمُ اللَّهُ وَ أَنْزَلَ الْكُتُبَ عَلَيْهِمْ وَ أَيَّدَهُمْ بِالْوَحْيِ وَ الْعِصْمَةِ إِذْ هُمْ أَعْلَامُ الْأُمَمِ وَ أَهْدَى إِلَى الِاخْتِيَارِ مِنْهُمْ مِثْلُ مُوسَى وَ عِيسَى هَلْ يَجُوزُ مَعَ وُفُورِ عَقْلِهِمَا وَ كَمَالِ عِلْمِهِمَا إِذَا هَمَّا بِالاخْتِيَارِ أَنْ تَقَعَ خِيَرَتُهُمَا عَلَى الْمُنَافِقِ وَ هُمَا يَظُنَّانِ أَنَّهُ مُؤْمِنٌ قُلْتُ لَا
He-ajfj said: ‘So it (this) is the reason I-asws am referring to you as proof your intellect can trust with. Inform me about the Rasools-as, those Allah-azwj had Chosen them and Revealed the Books upon them-as, and Aided them-as with the Revelation and the infallibility, when they-as are flags of the community and most guided to the choosing than they are, like Musa-as and Isa-as, is it allowed, along with their-as full intellects and their-as perfect knowledge, when they-as think of choosing, that their-as choice might fall upon the hypocrite while they-as are thinking that he is a Momin?’ I said, ‘No’.
فَقَالَ هَذَا مُوسَى كَلِيمُ اللَّهِ مَعَ وُفُورِ عَقْلِهِ وَ كَمَالِ عِلْمِهِ وَ نُزُولِ الْوَحْيِ عَلَيْهِ اخْتَارَ مِنْ أَعْيَانِ قَوْمِهِ وَ وُجُوهِ عَسْكَرِهِ لِمِيقَاتِ رَبِّهِ سَبْعِينَ رَجُلًا مِمَّنْ لَا يَشُكُّ فِي إِيمَانِهِمْ وَ إِخْلَاصِهِمْ فَوَقَعَتْ خِيَرَتُهُ عَلَى الْمُنَافِقِينَ
He-ajfj said: ‘This is Musa-as, speaker with Allah-azwj, along with the fulness of his-as intellect and perfection of his-as knowledge, and descent of the Revelation upon him-as, he-as chose from the notables of his-as people and (known) faces of his-as soldiers for a meeting of his-as Lord‑azwj, seventy people from the ones he-as had no doubt regarding their Eman and their sincerity, but his-as choice still fell upon the hypocrites.
قَالَ اللَّهُ عَزَّ وَ جَلَ وَ اخْتارَ مُوسى قَوْمَهُ سَبْعِينَ رَجُلًا لِمِيقاتِنا إِلَى قَوْلِهِ لَنْ نُؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ
Allah-azwj Mighty and Majestic Said: And Musa chose seventy men of his community for Our Appointment. [7:155] – up to His-azwj Words: We will never believe in you until we see Allah manifestly [2:55]. so the lightning seized them due to their injustice [4:153].
فَلَمَّا وَجَدْنَا اخْتِيَارَ مَنْ قَدِ اصْطَفَاهُ اللَّهُ لِلنُّبُوَّةِ وَاقِعاً عَلَى الْأَفْسَدِ دُونَ الْأَصْلَحِ وَ هُوَ يَظُنُّ أَنَّهُ الْأَصْلَحُ دُونَ الْأَفْسَدِ عَلِمْنَا أَنْ لَا اخْتِيَارَ إِلَّا لِمَنْ يَعْلَمُ مَا تُخْفِي الصُّدُورُ وَ تُكِنُّ الضَّمَائِرُ وَ يَتَصَرَّفُ عَلَيْهِ السَّرَائِرُ
So when we find the choice of the one whom Allah-azwj had Chosen for the Prophet-hood, falling upon the corrupt ones besides the righteous one, while he-as was thinking that they were righteous ones besides the corrupt ones, we know that there cannot be a choice except for the one who knows what the chests are concealing, and what the consciences are happening to be, and the secrets are divulged to.
وَ أَنْ لَا خَطَرَ لِاخْتِيَارِ الْمُهَاجِرِينَ وَ الْأَنْصَارِ بَعْدَ وُقُوعِ خِيَرَةِ الْأَنْبِيَاءِ عَلَى ذَوِي الْفَسَادِ لَمَّا أَرَادُوا أَهْلَ الصَّلَاحِ
And would there be no danger in the choice of the Emigrants and the Helpers after the choice of the Prophets-as have fallen upon the ones with corruption, when they-as had intended the people of righteousness?’
ثُمَّ قَالَ مَوْلَانَا ع يَا سَعْدُ وَ حِينَ ادَّعَى خَصْمُكَ أَنَّ رَسُولَ اللَّهِ ص مَا أَخْرَجَ مَعَ نَفْسِهِ مُخْتَارَ هَذِهِ الْأُمَّةِ إِلَى الْغَارِ إِلَّا عِلْماً مِنْهُ أَنَّ الْخِلَافَةَ لَهُ مِنْ بَعْدِهِ وَ أَنَّهُ هُوَ الْمُقَلَّدُ أُمُورَ التَّأْوِيلِ وَ الْمُلْقَى إِلَيْهِ أَزِمَّةُ الْأُمَّةِ الْمُعَوَّلُ عَلَيْهِ فِي لَمِّ الشَّعَثِ وَ سَدِّ الْخَلَلِ وَ إِقَامَةِ الْحُدُودِ وَ تَسْرِيبِ الْجُيُوشِ لِفَتْحِ بِلَادِ الْكُفْرِ فَكَمَا أَشْفَقَ عَلَى نُبُوَّتِهِ أَشْفَقَ عَلَى خِلَافَتِهِ إِذْ لَمْ يَكُنْ مِنْ حُكْمِ الِاسْتِتَارِ وَ التَّوَارِي أَنْ يَرُومَ الْهَارِبُ مِنَ الْبَشَرِ مُسَاعَدَةً مِنْ غَيْرِهِ إِلَى مَكَانٍ يَسْتَخْفِي فِيهِ
Then our Master-asws said: ‘O Sa’ad! And when your disputant claims that Rasool-Allah-saww did not take out with himself-saww to the cave, the chosen one of this community, except with knowledge from him-saww that he is the caliph for him-saww from after him-saww, and that he would be collared with the affairs of the interpretation, and that the crises of the community would be cast to him to rely upon him, in gathering the scattered and bridging the defects, and establishing the legal penalties, and sending the armies to conquer the cities of Kufr, so just as there is compassion upon his-saww Prophet-hood, there is compassion upon his caliphate, when there was no decision of the concealment and the hiding that the fleer would be shot at from the mortal (evil), taking help from someone else to a place he could be hiding in.
وَ إِنَّمَا أَبَاتَ عَلِيّاً عَلَى فِرَاشِهِ لِمَا لَمْ يَكُنْ يَكْتَرِثُ لَهُ وَ لَا يَحْفِلُ بِهِ وَ لِاسْتِثْقَالِهِ إِيَّاهُ وَ عِلْمِهِ بِأَنَّهُ إِنْ قُتِلَ لَمْ يَتَعَذَّرْ عَلَيْهِ نَصْبُ غَيْرِهِ مَكَانَهُ لِلْخُطُوبِ الَّتِي كَانَ يَصْلُحُ لَهَا
And rather, he-saww made Ali-asws spend the night upon his-saww bed when he-saww neither cared for him-asws, nor interested with him-asws, nor for his-saww giving importance to him-asws, and his-saww knowledge that if he-asws were to be killed, it would not be difficult upon him-saww to nominate someone else in his-asws place for the situations which were correct for it.
فَهَلَّا نَقَضْتَ عَلَيْهِ دَعْوَاهُ بِقَوْلِكَ أَ لَيْسَ قَالَ رَسُولُ اللَّهِ ص الْخِلَافَةُ بَعْدِي ثَلَاثُونَ سَنَةً فَجَعَلَ هَذِهِ مَوْقُوفَةً عَلَى أَعْمَارِ الْأَرْبَعَةِ الَّذِينَ هُمُ الْخُلَفَاءُ الرَّاشِدُونَ فِي مَذْهَبِكُمْ وَ كَانَ لَا يَجِدُ بُدّاً مِنْ قَوْلِهِ لَكَ بَلَى
So why don’t you break his claim with your words, ‘Hasn’t Rasool-Allah-saww said that the caliphate after me-saww would be for thirty years’? So this is made to be a pause upon the ages of the four, those who are (considered as) the rightly guided caliphs in their doctrines, and he would not find any escape from his words to you saying ‘Yes’.
فَكُنْتَ تَقُولُ لَهُ حِينَئِذٍ أَ لَيْسَ كَمَا عَلِمَ رَسُولُ اللَّهِ ص أَنَّ الْخِلَافَةَ بَعْدَهُ لِأَبِي بَكْرٍ عَلِمَ أَنَّهَا مِنْ بَعْدِ أَبِي بِكْرٍ لِعُمَرَ وَ مِنْ بَعْدِ عُمَرَ لِعُثْمَانَ وَ مِنْ بَعْدِ عُثْمَانَ لِعَلِيٍّ فَكَانَ أَيْضاً لَا يَجِدُ بُدّاً مِنْ قَوْلِهِ لَكَ نَعَمْ
So you should be saying to him at that time, ‘Isn’t it so, just as Rasool-Allah-saww had known that the caliph after him-saww would be Abu Bakr, he-saww (also) knew that after Abu Bakr it would be for Umar, and from after Umar it would be for Usman, and from after Usman it would be for Ali-asws?’ He, as well, would not find any escape from his saying to you, ‘Yes’.
ثُمَّ كُنْتَ تَقُولُ لَهُ فَكَانَ الْوَاجِبَ عَلَى رَسُولِ اللَّهِ ص أَنْ يُخْرِجَهُمْ جَمِيعاً عَلَى التَّرْتِيبِ إِلَى الْغَارِ وَ يُشْفِقَ عَلَيْهِمْ كَمَا أَشْفَقَ عَلَى أَبِي بَكْرٍ وَ لَا يَسْتَخِفَّ بِقَدْرِ هَؤُلَاءِ الثَّلَاثَةِ بِتَرْكِهِ إِيَّاهُمْ وَ تَخْصِيصِهِ أَبَا بَكْرٍ بِإِخْرَاجِهِ مَعَ نَفْسِهِ دُونَهُمْ
Then you should be saying to him, ‘So the answer upon Rasool-Allah-saww would be that he-saww should have taken all of them out to the cave sequentially and be compassionate upon them just as he-saww had been compassionate upon Abu Bakr, and not underestimate the value of them three by his-saww leaving them, and his-saww specialising Abu Bakr by taking him out with himself, besides them.
وَ لَمَّا قَالَ أَخْبِرْنِي عَنِ الصِّدِّيقِ وَ الْفَارُوقِ أَسْلَمَا طَوْعاً أَوْ كَرْهاً لِمَ لَمْ تَقُلْ لَهُ بَلْ أَسْلَمَا طَمَعاً لِأَنَّهُمَا كَانَا يُجَالِسَانِ الْيَهُودَ وَ يَسْتَخْبِرَانِهِمْ عَمَّا كَانُوا يَجِدُونَ فِي التَّوْرَاةِ وَ سَائِرِ الْكُتُبِ الْمُتَقَدِّمَةِ النَّاطِقَةِ بِالْمَلَاحِمِ مِنْ حَالٍ إِلَى حَالٍ مِنْ قِصَّةِ مُحَمَّدٍ ص وَ مِنْ عَوَاقِبِ أَمْرِهِ
And when he said, ‘Inform me about Al-Siddique (Abu Bakr) and Al Farouq (Umar), did they both become Muslims willingly or unwillingly?’, why did you not say to him, ‘But they both became Muslims willingly because they were both sitting with the Jews and informing them about what they had found in the Torah and rest of the ancient Books, speaking of their epic events, from a situation to a situation, from the story of Muhammad-saww and of the consequences of his-saww affairs.
فَكَانَتِ الْيَهُودُ تَذْكُرُ أَنَّ مُحَمَّداً ص يُسَلَّطُ عَلَى الْعَرَبِ كَمَا كَانَ بُخْتَنَصَّرُ سُلِّطَ عَلَى بَنِي إِسْرَائِيلَ وَ لَا بُدَّ لَهُ مِنَ الظَّفَرِ بِالْعَرَبِ كَمَا ظَفِرَ بُخْتَنَصَّرُ بِبَنِي إِسْرَائِيلَ غَيْرَ أَنَّهُ كَاذِبٌ فِي دَعْوَاهُ
The Jews had mentioned that Muhammad-saww would be overcoming upon the Arabs just as Bakht Nasr had overcome upon the children of Israel, and there is no escape for him-saww from winning with the Arabs just as Bakht Nasr had won with the children of Israel, apart from that he would be false in his claims.
فَأَتَيَا مُحَمَّداً فَسَاعَدَاهُ عَلَى [قَوْلِ] شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ بَايَعَاهُ طَمَعاً فِي أَنْ يَنَالَ كُلٌّ مِنْهُمَا مِنْ جِهَتِهِ وِلَايَةَ بَلَدٍ إِذَا اسْتَقَامَتْ أُمُورُهُ وَ اسْتَتَبَّتْ أَحْوَالُهُ فَلَمَّا أَيِسَا مِنْ ذَلِكَ تَلَثَّمَا وَ صَعِدَا الْعَقَبَةَ مَعَ أَمْثَالِهِمَا مِنَ الْمُنَافِقِينَ عَلَى أَنْ يَقْتُلُوهُ
Thus they both came to Muhammad-saww and assisted him-saww upon the testimony (word) that there is no god except Allah-azwj, and they pledged allegiance to him-saww in greed regarding that each one of them would achieve a governance of a city from his-saww direction, when his-saww affairs had been strengthened and his-saww situations had been stabilised. When they despaired from that, they both veiled themselves along with their like from the hypocrites and ascended Al-Aqabah upon killing him-saww.
فَدَفَعَ اللَّهُ كَيْدَهُمْ وَ رَدَّهُمْ بِغَيْظِهِمْ لَمْ يَنالُوا خَيْراً كَمَا أَتَى طَلْحَةُ وَ الزُّبَيْرُ عَلِيّاً ع فَبَايَعَاهُ وَ طَمِعَ كُلُّ وَاحِدٍ مِنْهُمَا أَنْ يَنَالَ مِنْ جِهَتِهِ وِلَايَةَ بَلَدٍ فَلَمَّا أَيِسَا نَكَثَا بَيْعَتَهُ وَ خَرَجَا عَلَيْهِ فَصَرَعَ اللَّهُ كُلَّ وَاحِدٍ مِنْهُمَا مَصْرَعَ أَشْبَاهِهِمَا مِنَ النَّاكِثِينَ
But Allah-azwj Repelled their plots and Turned them back with their rage. They did not achieve any good, just as Talha and Al-Zubeyr had come to Ali-asws and pledged allegiance to him-asws, and each one of them had coveted to achieve a governance of a city from his-asws direction. When they despaired, they broke his-asws allegiance and rebelled against him-asws. Allah-azwj Mowed down each one of them the mowing down of their likes from the allegiance-breakers’.
قَالَ سَعْدٌ ثُمَّ قَامَ مَوْلَانَا الْحَسَنُ بْنُ عَلِيٍّ الْهَادِي ع إِلَى الصَّلَاةِ مَعَ الْغُلَامِ فَانْصَرَفْتُ عَنْهُمَا وَ طَلَبْتُ أَثَرَ أَحْمَدَ بْنِ إِسْحَاقَ فَاسْتَقْبَلَنِي بَاكِياً فَقُلْتُ مَا أَبْطَأَكَ وَ أَبْكَاكَ قَالَ قَدْ فَقَدْتُ الثَّوْبَ الَّذِي سَأَلَنِي مَوْلَايَ إِحْضَارَهُ فَقُلْتُ لَا عَلَيْكَ فَأَخْبِرْهُ
Sa’d said, ‘Then our Master Al-Hassan-asws Bin Ali-asws the guide, stood up to pray Salat with the boy-ajfj. I left from them-asws and sought the tracks of Ahmad Bin Is’haq. He met me crying. I said, ‘What delayed you and made you cry?’ He said, ‘I have lost the cloth which my Master‑asws had asked me to present it’. I said, ‘It is not upon you, so inform him-asws’.
He entered to see him-asws, and left from his-asws presence smiling, and he was sending Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-saww. I said, ‘What is the news?’ He said, ‘I found the cloth extended beneath the feet of our Master-asws. He-asws was praying Salat upon it!’
قَالَ سَعْدٌ فَحَمِدْنَا اللَّهَ جَلَّ ذِكْرُهُ عَلَى ذَلِكَ وَ جَعَلْنَا نَخْتَلِفُ بَعْدَ ذَلِكَ إِلَى مَنْزِلِ مَوْلَانَا ع أَيَّاماً فَلَا نَرَى الْغُلَامَ بَيْنَ يَدَيْهِ فَلَمَّا كَانَ يَوْمَ الْوَدَاعِ دَخَلْتُ أَنَا وَ أَحْمَدُ بْنُ إِسْحَاقَ وَ كَهْلَانُ مِنْ أَرْضِنَا وَ انْتَصَبَ أَحْمَدُ بْنُ إِسْحَاقَ بَيْنَ يَدَيْهِ قَائِماً وَ قَالَ
Sa’ad said, ‘We praised Allah-azwj, Majestic is His-azwj Mention, upon that, and we went on to come and go to the house of our Master-asws for days after that, but we did not see the boy being in front of him-asws. When it was the day of farewell, I and Ahmad Bin Is’haq, and two elderly men from our land, entered, and Ahmad Bin Is’haq stood in front of him-asws and said,
يَا ابْنَ رَسُولِ اللَّهِ قَدْ دَنَتِ الرِّحْلَةُ وَ اشْتَدَّتِ الْمِحْنَةُ وَ نَحْنُ نَسْأَلُ اللَّهَ أَنْ يُصَلِّيَ عَلَى الْمُصْطَفَى جَدِّكَ وَ عَلِيٍّ الْمُرْتَضَى أَبِيكَ وَ عَلَى سَيِّدَةِ النِّسَاءِ أُمِّكَ وَ عَلَى سَيِّدَيْ شَبَابِ أَهْلِ الْجَنَّةِ عَمِّكَ وَ أَبِيكَ وَ عَلَى الْأَئِمَّةِ الطَّاهِرِينَ مِنْ بَعْدِهِمَا آبَائِكَ
‘O son-asws of Rasool-Allah-saww! The departure has drawn near, and the ordeal is severe, and we ask Allah-azwj to Send Salawaat upon your-asws grandfather-saww Al-Mustafa-saww, and your‑asws father-asws Ali-asws, and upon your-asws mother-asws Chieftess of the women, and upon the two chiefs of the people of Paradise, your-asws uncle-asws and your-asws father-asws, and upon your-asws forefathers-asws, the Pure Imams-asws from after them-asws.
وَ أَنْ يُصَلِّيَ عَلَيْكَ وَ عَلَى وَلَدِكَ وَ نَرْغَبُ إِلَى اللَّهِ أَنْ يُعْلِيَ كَعْبَكَ وَ يَكْبِتَ عَدُوَّكَ وَ لَا جَعَلَ اللَّهُ هَذَا آخِرَ عَهْدِنَا مِنْ لِقَائِكَ
And that He-azwj should Send Salawaat upon you-asws, and upon your-asws son-ajfj, and we hope to Allah-azwj to Lift your-asws posterity and Repress your-asws enemies, and may Allah-azwj not Make this to be the last of our meetings’.
قَالَ فَلَمَّا قَالَ هَذِهِ الْكَلِمَةَ اسْتَعْبَرَ مَوْلَانَا ع حَتَّى اسْتَهَلَّتْ دُمُوعُهُ وَ تَقَاطَرَتْ عَبَرَاتُهُ ثُمَّ قَالَ يَا ابْنَ إِسْحَاقَ لَا تَكَلَّفْ فِي دُعَائِكَ شَطَطاً فَإِنَّكَ مُلَاقٍ اللَّهَ فِي صَدَرِكَ هَذَا
He (the narrator) said, ‘When he had said these phrases, our Master-asws filled up with tears to the extent that his-asws tears flowed and streamed out. Then he-asws said: ‘O Ibn Is’haq! Do not encumber excessively in your supplication, for you shall be meeting Allah-azwj in this journey of yours!’
فَخَرَّ أَحْمَدُ مَغْشِيّاً عَلَيْهِ فَلَمَّا أَفَاقَ قَالَ سَأَلْتُكَ بِاللَّهِ وَ بِحُرْمَةِ جَدِّكَ إِلَّا شَرَّفْتَنِي بِخِرْقَةٍ أَجْعَلُهَا كَفَناً
Ahmad fell down with unconsciousness upon him. When he woke up, he said, ‘I ask you-asws by Allah-azwj, and by the sanctity of your-asws grandfather-saww, only ennoble me with a rag I can make it to be a shroud (for me)’.
فَأَدْخَلَ مَوْلَانَا ع يَدَهُ تَحْتَ الْبِسَاطِ فَأَخْرَجَ ثَلَاثَةَ عَشَرَ دِرْهَماً فَقَالَ خُذْهَا وَ لَا تُنْفِقْ عَلَى نَفْسِكَ غَيْرَهَا فَإِنَّكَ لَنْ تَعْدَمَ مَا سَأَلْتَ وَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا
Our Master-asws inserted his-asws hand beneath the carpet and extracted thirteen Dirhams. He‑asws said: ‘Take these and do not spend upon yourself other than these, for you will never be denied what you asked for, and Allah-azwj Blessed and Exalted does not waste the Recompense of the one of his good deeds’.
قَالَ سَعْدٌ فَلَمَّا صِرْنَا بَعْدَ مُنْصَرَفِنَا مِنْ حَضْرَةِ مَوْلَانَا ع مِنْ حُلْوَانَ عَلَى ثَلَاثَةِ فَرَاسِخَ حُمَّ أَحْمَدُ بْنُ إِسْحَاقَ وَ صَارَتْ عَلَيْهِ عِلَّةٌ صَعْبَةٌ أَيِسَ مِنْ حَيَاتِهِ فِيهَا
Sa’ad said, ‘When we came to be upon three Farsakhs (units of distance) from the presence of our Master-asws from Hulwan, Ahmad Bin Is’haq had fever and a difficult illness came upon him. He despaired from his life during it.
فَلَمَّا وَرَدْنَا حُلْوَانَ وَ نَزَلْنَا فِي بَعْضِ الْخَانَاتِ دَعَا أَحْمَدُ بْنُ إِسْحَاقَ بِرَجُلٍ مِنْ أَهْلِ بَلَدِهِ كَانَ قَاطِناً بِهَا ثُمَّ قَالَ تَفَرَّقُوا عَنِّي هَذِهِ اللَّيْلَةَ وَ اتْرُكُونِي وَحْدِي فَانْصَرَفْنَا عَنْهُ وَ رَجَعَ كُلُّ وَاحِدٍ مِنَّا إِلَى مَرْقَدِهِ
When we arrived at Hulwan and descended in one of the hostels, Ahmad Bin Is’haq called a man from the people of his city who was an inhabitant at it, then said, ‘Disperse away from me this night and leave me alone!’ We left going away from him and each one of us returned to his room.
قَالَ سَعْدٌ فَلَمَّا حَانَ أَنْ يَنْكَشِفَ اللَّيْلُ عَنِ الصُّبْحِ أَصَابَتْنِي فِكْرَةٌ فَفَتَحْتُ عَيْنِي فَإِذَا أَنَا بِكَافُورٍ الْخَادِمِ خَادِمِ مَوْلَانَا أَبِي مُحَمَّدٍ ع وَ هُوَ يَقُولُ أَحْسَنَ اللَّهُ بِالْخَيْرِ عَزَاكُمْ وَ جَبَرَ بِالْمَحْبُوبِ رَزِيَّتَكُمْ قَدْ فَرَغْنَا مِنْ غُسْلِ صَاحِبِكُمْ وَ تَكْفِينِهِ فَقُومُوا لِدَفْنِهِ فَإِنَّهُ مِنْ أَكْرَمِكُمْ مَحَلًّا عِنْدَ سَيِّدِكُمْ
Sa’ad said, ‘When it was time for the night to uncover from the morning, a thought hit me. I opened my eyes and there I was with Kafour the servant, a servant of our Master-asws Abu Muhammad-asws, and he was saying, ‘May Allah-azwj Grant your goodness in your consolation and Compensate your calamity of the beloved. We are free from washing your companions and enshrouding him, so arise to bury him, for he is from your most honourable of positions in the presence of your Master-asws!’
ثُمَّ غَابَ عَنْ أَعْيُنِنَا فَاجْتَمَعْنَا عَلَى رَأْسِهِ بِالْبُكَاءِ وَ الْعَوِيلِ حَتَّى قَضَيْنَا حَقَّهُ وَ فَرَغْنَا مِنْ أَمْرِهِ رَحِمَهُ اللَّهُ.
Then he disappeared from our eyes. We gathered by his head with the crying and the wailing until we had fulfilled his rights and were free from his affair. May Allah-azwj have Mercy on him’’.[74]
ما تضمنه الخبر من موت أحمد بن إسحاق خلاف ما صرّح به الرجاليون في بقائه بعد أبى محمّد عليه السلام
Note: What the Hadeeth includes of the death of Ahmad Bin Is’haq, is opposite to what the men (narrators) have said regarding his remaining alive after Abu Muhammad-asws.
بيان أقول قال النجاشي بعد توثيق سعد و الحكم بجلالته لقي مولانا أبا محمد ع و رأيت بعض أصحابنا يضعفون لقاءه لأبي محمد ع و يقولون هذه حكاية موضوعة عليه.
Explanation: I (Majlisi) am saying, ‘A- Najashy said after documenting Sa’ad and the ruling with his majesty, ‘He met our Master-asws Abu Muhammad-asws, and I saw one of our companions weakening his having met Abu Muhammad-asws and they are saying that this is a narrative placed upon him’.
أقول الصدوق أعرف بصدق الأخبار و الوثوق عليها من ذلك البعض الذي لا يعرف حاله و رد الأخبار التي تشهد متونها بصحتها بمحض الظن و الوهم مع إدراك سعد زمانه و إمكان ملاقاة سعد له ع إذ كان وفاته بعد وفاته ع بأربعين سنة تقريبا
I (Majlisi) am saying, ‘Al-Sadouq is well knows the truthfulness of the Ahadeeth and the and the trusting upon these from that part which its state is not known, and rejecting the Ahadeeth which testifies to its reliability with pure conjecture and the imagination with coming across Sa’ad of his-asws era and the possibility of Sa’ad meeting him-asws when his death was around forty years after his-asws expiry.
ليس إلا للإزراء بالأخبار و عدم الوثوق بالأخيار و التقصير في معرفة شأن الأئمة الأطهار إذ وجدنا أن الأخبار المشتملة على المعجزات الغريبة إذا وصل إليهم فهم إما يقدحون فيها أو في راويها بل ليس جرم أكثر المقدوحين من أصحاب الرجال إلا نقل مثل تلك الأخبار.
This isn’t except defamation of the Ahadeeth and distrusting the Ahadeeth, and the derogation in understanding the glory of the Pure Imams-asws, when we find that the Ahadeeth are inclusive upon the strange miracles. When understanding arrives to these, either they criticise them or their reporters. But there isn’t any crime in most of the criticisms of the companions of the narrators, except the transmission of those Ahadeeth’.
باب 20 علة الغيبة و كيفية انتفاع الناس به في غيبته صلوات الله عليه
CHAPTER 20 – REASON FOR THE OCCULTATION AND HOW THE PEOPLE BENEFIT WITH IT DURING HIS-ajfj OCCULTATION, MAY THE SALAWAAT OF ALLAH-azwj BE UPON HIM-ajfj
1- ع، علل الشرائع مَاجِيلَوَيْهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا بُدَّ لِلْغُلَامِ مِنْ غَيْبَةٍ فَقِيلَ لَهُ وَ لِمَ يَا رَسُولَ اللَّهِ قَالَ يَخَافُ الْقَتْلَ.
(The book) ‘Illal Al sharaie’ – Majaylawiya, from Al Barqy, from his father, from Ibn Abu Umeyr, from Aban and someone else,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘There is no escape for the boy from the occultation’. It was said to him-saww, ‘And why, O Rasool-Allah-saww?’ He-saww said: ‘He-ajfj will fear being killed’’.[75]
2- ع، علل الشرائع الْعَطَّارُ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ عُمَرَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ مَرْوَانَ الْأَنْبَارِيِّ قَالَ خَرَجَ مِنْ أَبِي جَعْفَرٍ ع إِنَّ اللَّهَ إِذَا كَرِهَ لَنَا جِوَارَ قَوْمٍ نَزَعَنَا مِنْ بَيْنِ أَظْهُرِهِمْ.
(The book) ‘Illal Al Sharaie’ – Al Attar, from his father, from Al Ash;ary, from Ahmad Bin Al-Husayn Bin Umar, from Muhammad Bin Abdullah, from Marwan Al Anbary who said,
‘It emerged from Abu Ja’far-asws: ‘When Allah-azwj Dislikes for us-asws, the vicinity of a people, He-azwj Snatches us-asws away from their midst’’.[76]
3- ك، إكمال الدين ع، علل الشرائع الْمُظَفَّرُ الْعَلَوِيُّ عَنْ جَعْفَرِ بْنِ مَسْعُودٍ وَ حَيْدَرِ بْنِ مُحَمَّدٍ السَّمَرْقَنْدِيِّ مَعاً عَنِ الْعَيَّاشِيِّ عَنْ جَبْرَئِيلَ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الصَّيْرَفِيِّ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ لِلْقَائِمِ ع مِنَّا غَيْبَةً يَطُولُ أَمَدُهَا فَقُلْتُ لَهُ وَ لِمَ ذَاكَ يَا ابْنَ رَسُولِ اللَّهِ
(The book) ‘Ikmal Al Deen’, (and) ‘Illal Al Sharie’ – Al Muzaffar Al Alawy, from Ja’far Bin Masoud, and Hayder Bin Muhammad Al Samarqandy, both together from Al Ayyashi, from Jibraeel Bin Ahmad, from Musa Bin Ja’far Al Baghdady, from Al-Hassan Bin Muhammad Al Sayrafi, from Hanan Bin Sadeyr, from his father,
‘From Abu Abdullah-asws having said: ‘For Al-Qaim-ajfj from us-asws, there would be an occultation, its period would be prolonged’’. I said to him-asws, ‘And why is that so, ‘O son-asws of Rasool-Allah-saww?’
قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَبَى إِلَّا أَنْ يُجْرِيَ فِيهِ سُنَنَ الْأَنْبِيَاءِ ع فِي غَيْبَاتِهِمْ وَ إِنَّهُ لَا بُدَّ لَهُ يَا سَدِيرُ مِنِ اسْتِيفَاءِ مَدَدِ غَيْبَاتِهِمْ قَالَ اللَّهُ عَزَّ وَ جَلَ لَتَرْكَبُنَّ طَبَقاً عَنْ طَبَقٍ أَيْ سَنَناً عَلَى سَنَنِ مَنْ كَانَ قَبْلَكُمْ.
He-asws said: ‘Allah-azwj Mighty and Majestic Refused except that He-azwj would Cause Sunnahs of the Prophets-as to flow in him-ajfj regarding their absences, and surely there is no escape for him-ajfj, O Sadeyr, from completing the periods of their-as absences. Allah-azwj Mighty and Majestic Said: You will be indulging in a state after a state [84:19] – i.e. indulging in ways upon the ways of the ones who were before you all’’.[77]
4- ك، إكمال الدين ع، علل الشرائع ابْنُ عُبْدُوسٍ عَنْ أَبِي قُتَيْبَةَ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْمَدَائِنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ الْهَاشِمِيِّ قَالَ سَمِعْتُ الصَّادِقَ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ إِنَّ لِصَاحِبِ هَذَا الْأَمْرِ غَيْبَةً لَا بُدَّ مِنْهَا يَرْتَابُ فِيهَا كُلُّ مُبْطِلٍ فَقُلْتُ لَهُ وَ لِمَ جُعِلْتُ فِدَاكَ
(The book) ‘Ikmal Al Deen’, (and) ‘Illal Al Sharaie’ – Ibn Ubdous, from Abu Quteyba, from Hamdan Bin Suleyman, from Ahmad Bin Abdullah Bin Ja’far Al Madainy, from Abdullah Bin Al Fazl Al Hashimy who said,
‘I heard Al-Sadiq Ja’far-asws Bin Muhammad-asws saying: ‘For Master-ajfj of this command there would be an occultation, there is no escape from it. During it, every falsifier would be suspicious’. I said to him-asws, ‘And why? May I be sacrificed for you-asws!’
قَالَ لِأَمْرٍ لَمْ يُؤْذَنْ لَنَا فِي كَشْفِهِ لَكُمْ قُلْتُ فَمَا وَجْهُ الْحِكْمَةِ فِي غَيْبَتِهِ
He-asws said: ‘For a matter, it is not Permitted for us-asws in uncovering it to you all’. I said, ‘So what is the aspect of wisdom in his-ajfj occultation?’
فَقَالَ وَجْهُ الْحِكْمَةِ فِي غَيْبَتِهِ وَجْهُ الْحِكْمَةِ فِي غَيْبَاتِ مَنْ تَقَدَّمَهُ مِنْ حُجَجِ اللَّهِ تَعَالَى ذِكْرُهُ إِنَّ وَجْهَ الْحِكْمَةِ فِي ذَلِكَ لَا يَنْكَشِفُ إِلَّا بَعْدَ ظُهُورِهِ كَمَا لَا يَنْكَشِفُ وَجْهُ الْحِكْمَةِ لَمَّا أَتَاهُ الْخَضِرُ ع مِنْ خَرْقِ السَّفِينَةِ وَ قَتْلِ الْغُلَامِ وَ إِقَامَةِ الْجِدَارِ لِمُوسَى ع إِلَّا وَقْتَ افْتِرَاقِهِمَا
He-asws said: ‘The aspect of wisdom regarding his-ajfj occultation is the aspect of wisdom regarding the absences of the ones from the Divine Authorities of Allah-azwj, Exalted is His-azwj Mention, who preceded him-ajfj. The aspect of wisdom regarding that will not be uncovered except after his-ajfj appearance, just as the aspect of wisdom was not uncovered for Musa-as when Al-Khizr-as came with puncturing the boat, and killing the boy, and straightening of the wall except at the time of their-as separation.
يَا ابْنَ الْفَضْلِ إِنَّ هَذَا الْأَمْرَ أَمْرٌ مِنْ أَمْرِ اللَّهِ وَ سِرٌّ مِنَ اللَّهِ وَ غَيْبٌ مِنْ غَيْبِ اللَّهِ وَ مَتَى عَلِمْنَا أَنَّهُ عَزَّ وَ جَلَّ حَكِيمٌ صَدَّقْنَا بِأَنَّ أَفْعَالَهُ كُلَّهَا حِكْمَةٌ وَ إِنْ كَانَ وَجْهُهَا غَيْرَ مُنْكَشِفٍ لَنَا.
O Ibn Al-Fazl! This Command is a Command of Allah-azwj and a Secret from Allah-azwj, and an occultation from the occultations of Allah-azwj, and when we know that He-azwj, Mighty and Majestic is Wise, we ratify that all of His-azwj Deeds are Wise even though their aspects are unrevealed to us’’.[78]
5- ك، إكمال الدين ع، علل الشرائع ابْنُ عُبْدُوسٍ عَنِ ابْنِ قُتَيْبَةَ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ لِلْغُلَامِ غَيْبَةً قَبْلَ ظُهُورِهِ قُلْتُ وَ لِمَ قَالَ يَخَافُ وَ أَوْمَأَ بِيَدِهِ إِلَى بَطْنِهِ قَالَ زُرَارَةُ يَعْنِي الْقَتْلَ.
(The book) ‘Ikmal Al Deen’, (and) ‘Illal Al Sharie’ – Ibn Ubdous, from Ibn Quteyba, from Hamdan Bin Suleyman, from Muhammad Bin Al-Husayn, from Ibn Mahboub, from Ali Bin Riab, from Zurara who said,
‘I heard Abu Ja’far-asws said: ‘For the boy there will be an occultation before his-ajfj appearance’. I said, ‘And why?’ He-asws said: ‘He-ajfj will fear’ – and he-asws gestured by his hand to his-asws belly. Zurara said, ‘It meant the killing’’.[79]
6- لي، الأمالي للصدوق السِّنَانِيُّ عَنِ ابْنِ زَكَرِيَّا عَنِ ابْنِ حَبِيبٍ عَنِ الْفَضْلِ بْنِ الصَّقْرِ عَنْ أَبِي مُعَاوِيَةَ عَنِ الْأَعْمَشِ عَنِ الصَّادِقِ ع قَالَ لَمْ تخلو [تَخْلُ] الْأَرْضُ مُنْذُ خَلَقَ اللَّهُ آدَمَ مِنْ حُجَّةٍ لِلَّهِ فِيهَا ظَاهِرٍ مَشْهُورٍ أَوْ غَائِبٍ مَسْتُورٍ وَ لَا تَخْلُو إِلَى أَنْ تَقُومَ السَّاعَةُ مِنْ حُجَّةٍ لِلَّهِ فِيهَا وَ لَوْ لَا ذَلِكَ لَمْ يُعْبَدِ اللَّهُ
(The book) ‘Al Amaali’ of Al Sadouq – Al Sinany, from Ibn Zakariya, from Ibn Habeeb, from Al Fazl Bin Al Saqr, from Abu Muawiya, from Al Amsh,
‘From Al-Sadiq-asws having said: ‘Since Allah-azwj Created Adam-as, the earth has not been vacant from a Divine Authority of Allah-azwj being in it, either apparent, well-known, or absent (in occultation), veiled, and will not be empty from there being a Divine Authority of Allah-azwj in it, up to the establishment of the Hour, and had it not been for that, Allah-azwj would not be worshipped’.
قَالَ سُلَيْمَانُ فَقُلْتُ لِلصَّادِقِ ع فَكَيْفَ يَنْتَفِعُ النَّاسُ بِالْحُجَّةِ الْغَائِبِ الْمَسْتُورِ قَالَ كَمَا يَنْتَفِعُونَ بِالشَّمْسِ إِذَا سَتَرَهَا السَّحَابُ.
Suleyman said, ‘I said to Al-Sadiq-asws, ‘So how can the people benefit with the Divine Authority (who is) absent (in occultation), veiled?’ He-asws said: ‘Just as they are benefitting with the sun when the clouds veil it’’.[80]
7- ج، الإحتجاج الْكُلَيْنِيُّ عَنْ إِسْحَاقَ بْنِ يَعْقُوبَ أَنَّهُ وَرَدَ عَلَيْهِ مِنَ النَّاحِيَةِ الْمُقَدَّسَةِ عَلَى يَدِ مُحَمَّدِ بْنِ عُثْمَانَ وَ أَمَّا عِلَّةُ مَا وَقَعَ مِنَ الْغَيْبَةِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ يا أَيُّهَا الَّذِينَ آمَنُوا لا تَسْئَلُوا عَنْ أَشْياءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ إِنَّهُ لَمْ يَكُنْ أَحَدٌ مِنْ آبَائِي إِلَّا وَقَعَتْ فِي عُنُقِهِ بَيْعَةٌ لِطَاغِيَةِ زَمَانِهِ وَ إِنِّي أَخْرُجُ حِينَ أَخْرُجُ وَ لَا بَيْعَةَ لِأَحَدٍ مِنَ الطَّوَاغِيتِ فِي عُنُقِي
(The book) ‘Al Ihtijaj’ – Al Kulayni, from Is’haq Bin Yaqoub,
‘It (letter) arrived to him from the Holy corner (Al-Nahiya), upon the hand of Muhammad Bin Usman: ‘And as for the reason of what occurs from the occultation, so Allah-azwj Mighty and Majestic is Saying: O you who believe! Do not ask about things, if it is declared to you it would offend you [5:101]. There has not been anyone from my-asws forefathers, except an allegiance for a tyrant had fallen upon his-asws neck during his-asws era, and I-ajfj shall emerge when I-ajfj do emerge, and there will not be allegiance for anyone from the tyrants in my-ajfj neck.
وَ أَمَّا وَجْهُ الِانْتِفَاعِ بِي فِي غَيْبَتِي فَكَالانْتِفَاعِ بِالشَّمْسِ إِذَا غَيَّبَهَا عَنِ الْأَبْصَارِ السَّحَابُ
And as for the aspect of benefitting with me-ajfj during my-ajfj occultation, it is like the benefitting with the sun when the clouds hide it from the sights.
وَ إِنِّي لَأَمَانٌ لِأَهْلِ الْأَرْضِ كَمَا أَنَّ النُّجُومَ أَمَانٌ لِأَهْلِ السَّمَاءِ فَأَغْلِقُوا أَبْوَابَ السُّؤَالِ عَمَّا لَا يَعْنِيكُمْ وَ لَا تَتَكَلَّفُوا عَلَى مَا قَدْ كُفِيتُمْ وَ أَكْثِرُوا الدُّعَاءَ بِتَعْجِيلِ الْفَرَجِ فَإِنَّ ذَلِكَ فَرَجُكُمْ
And I-ajfj am the safety for the people of the earth just as the stars are a safety for the inhabitants of the sky, therefore close the doors of questioning about what does not concern you all and do not encumber upon what is already sufficing you, and frequent the supplication with hastening of the relief, for in that is relief for you all.
وَ السَّلامُ عَلَيْكَ يَا إِسْحَاقَ بْنَ يَعْقُوبَ وَ عَلى مَنِ اتَّبَعَ الْهُدى.
And the greetings be upon you, O Is’haq Bin Yaqoub, and upon the one who follows the guidance’’.[81]
8- ك، إكمال الدين غَيْرُ وَاحِدٍ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنِ الْفَزَارِيِّ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَارِثِ عَنِ الْمُفَضَّلِ عَنِ ابْنِ ظَبْيَانَ عَنْ جَابِرٍ الْجُعْفِيِ عَنْ جَابِرٍ الْأَنْصَارِيِ أَنَّهُ سَأَلَ النَّبِيَّ ص هَلْ يَنْتَفِعُ الشِّيعَةُ بِالْقَائِمِ ع فِي غَيْبَتِهِ
(The book) ‘Ikmal Al Deen’ – Someone else, from Muhammad Bin Hammam, from Al Fazary, from Al-Hassan Bin Muhammad Bin Sama’at, from Ahmad Bin Al Haris, from Al Mufazzal, from Ibn Zabyan, from Jabir Al Jufy, from Jabir Al Ansari,
‘He asked the Prophet-saww, ‘Will the Shias benefit with Al-Qaim-ajfj during his-ajfj occultation?’
فَقَالَ ص إِي وَ الَّذِي بَعَثَنِي بِالنُّبُوَّةِ إِنَّهُمْ لَيَنْتَفِعُونَ بِهِ وَ يَسْتَضِيئُونَ بِنُورِ وَلَايَتِهِ فِي غَيْبَتِهِ كَانْتِفَاعِ النَّاسِ بِالشَّمْسِ وَ إِنْ جَلَّلَهَا السَّحَابُ.
He-saww said: ‘Yes, by the One-azwj Who Sent me-saww with the Prophet-hood! They will be benefitting with him-ajfj and be enlightened by the Noor of his-ajfj Wilayah during his-ajfj occultation just like the benefitting of the people with the sun, and even if the clouds cover it!’’[82]
9- ك، إكمال الدين أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ سَعْدٍ وَ الْحِمْيَرِيِّ مَعاً عَنْ أَبِي عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ النُّعْمَانِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَقْرَبُ مَا يَكُونُ الْعَبْدُ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ أَرْضَى مَا يَكُونُ عَنْهُ إِذَا افْتَقَدُوا حُجَّةَ اللَّهِ فَلَمْ يَظْهَرْ لَهُمْ وَ حُجِبَ عَنْهُمْ فَلَمْ يَعْلَمُوا بِمَكَانِهِ وَ هُمْ فِي ذَلِكَ يَعْلَمُونَ أَنَّهُ لَمْ تَبْطُلْ حُجَجُ اللَّهِ وَ لَا بَيِّنَاتُهُ فَعِنْدَهَا فَلْيَتَوَقَّعُوا الْفَرَجَ صَبَاحاً وَ مَسَاءً
(The book) ‘Ikmal Al Deen’ – My father and Ibn Al Waleed, both together, from Sa’ad and Al Himeyri, both together from Abu Isa, from Ibn Mahboub, from Muhammad Bin Al Numan who said,
‘Abu Abdullah-asws said: ‘The closest the servant can be to Allah-azwj Mighty and Majestic, and as pleased as He-azwj can be from him is when they lose the Divine Authority of Allah-azwj, so he-ajfj does not appear to them and is veiled from them. So they do not know of his-ajfj place, and they, during that, are knowing that it does not invalidate the Divine Authority of Allah-azwj nor its proofs. During it, let them be anticipating the relief, morning, and evening.
وَ إِنَّ أَشَدَّ مَا يَكُونُ غَضَباً عَلَى أَعْدَائِهِ إِذَا أَفْقَدَهُمْ حُجَّتَهُ فَلَمْ يُظْهِرْ لَهُمْ وَ قَدْ عَلِمَ أَنَّ أَوْلِيَاءَهُ لَا يَرْتَابُونَ وَ لَوْ عَلِمَ أَنَّهُمْ يَرْتَابُونَ مَا أَفْقَدَهُمْ حُجَّتَهُ طَرْفَةَ عَيْنٍ.
And the severest as He-azwj can be in Wrath upon His-azwj enemies is when they lose His-azwj Divine Authority, so he-ajfj does not appear to them, and He-azwj Knows that his-ajfj friends will not be suspicious and had He-azwj Known that they would be suspicious, He-azwj would not have Caused His-azwj Divine Authority to be lost for them, even for the blink of an eye!’’[83]
10- ك، إكمال الدين ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَمِعْتُ الصَّادِقَ جَعْفَرَ بْنَ مُحَمَّدٍ عَلَيْهِمَا السَّلَامُ يَقُولُ إِنَّ لِلْغُلَامِ غَيْبَةً قَبْلَ أَنْ يَقُومَ قُلْتُ وَ لِمَ ذَاكَ
(The book) ‘Ikmal Al Deen’ – Ibn Al Waleed, from Al Saffar, from Ahmad Bin Al-Husayn, from Usman Bin Isa, from Khalid Bin Najeeh, from Zurara Bin Ayn who said,
‘I heard Al-Sadiq Ja’far-asws Bin Muhammad-asws, may the greetings be upon them-asws both, saying: ‘For the boy, there will be an occultation before he-ajfj rises’. I said, ‘And why is that so?’
قَالَ يَخَافُ وَ أَشَارَ بِيَدِهِ إِلَى بَطْنِهِ وَ عُنُقِهِ ثُمَّ قَالَ وَ هُوَ الْمُنْتَظَرُ الَّذِي يَشُكُّ النَّاسُ فِي وِلَادَتِهِ
He-asws said: ‘He-ajfj shall fear’ – and he-asws indicated by his-asws hand to his-asws belly, then said: ‘And he-ajfj is the awaited one who the people would be doubting in his-ajfj being blessed (to his parents-asws).
فَمِنْهُمْ مَنْ يَقُولُ إِذَا مَاتَ أَبُوهُ مَاتَ وَ لَا عَقِبَ لَهُ
From them would be one who shall say, ‘When his-ajfj father-asws died, he-ajfj died, and there is no occultation for him-ajfj’.
وَ مِنْهُمْ مَنْ يَقُولُ قَدْ وُلِدَ قَبْلَ وَفَاةِ أَبِيهِ بِسَنَتَيْنِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَجِبُ أَنْ يَمْتَحِنَ خَلْقَهُ
From them would be one who shall say, ‘He-ajfj was born two years before the expiry of his-ajfj father-asws, because Allah-azwj Mighty and Majestic obligates (Loves) to Test His-azwj creatures’.
فَعِنْدَ ذَلِكَ يَرْتَابُ الْمُبْطِلُونَ.
During that, the falsifiers will be suspicious’’.[84]
11- ك، إكمال الدين ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْيَقْطِينِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَعِيدِ بْنِ غَزْوَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ صَاحِبُ هَذَا الْأَمْرِ تَعْمَى وِلَادَتُهُ عَلَى هَذَا الْخَلْقِ لِئَلَّا يَكُونَ لِأَحَدٍ فِي عُنُقِهِ بَيْعَةٌ إِذَا خَرَجَ.
(The book) ‘Ikmal Al Deen’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Al Yaqteeny, from Ibn Abu Umeyr, from Saeed Bin Gazwan, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Master-ajfj of this Command, his-ajfj being blessed (to his parents-asws) would be blinded upon these people, lest there be an allegiance for anyone in his-ajfj neck when he-ajfj does appear’’.[85]
12- ك، إكمال الدين أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ سَعْدٍ عَنِ الْيَقْطِينِيِّ وَ ابْنِ أَبِي الْخَطَّابِ مَعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ يُبْعَثُ الْقَائِمُ وَ لَيْسَ فِي عُنُقِهِ لِأَحَدٍ بَيْعَةٌ.
(The book) ‘Ikmal Al Deen’ – My father and Ibn Al Waleed, both together from Sa’ad, from Al Yaqteeni and Ibn Abu Al Khattab, both together from Ibn Abu Umeyr, from Jameel Bin Salih,
‘From Abu Abdullah-asws having said: ‘Al-Qaim-ajfj would be Sent and there wouldn’t be in his-ajfj neck allegiance for anyone’’.[86]
13- ك، إكمال الدين أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ وَ الْحَسَنِ بْنِ طَرِيفٍ مَعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَقُومُ الْقَائِمُ وَ لَيْسَ لِأَحَدٍ فِي عُنُقِهِ بَيْعَةٌ.
(The book) ‘Ikmal Al Deen’ – My father, from Saa’ad, from Ibn Yazeed and Al-Hassan Bin Tareyf, both together from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Al-Qaim-ajfj would rise and there wouldn’t be for anyone in his-ajfj neck, an allegiance’’.[87]
14- ك، إكمال الدين الطَّالَقَانِيُّ عَنِ ابْنِ عُقْدَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُوسَى الرِّضَا ع قَالَ كَأَنِّي بِالشِّيعَةِ عِنْدَ فِقْدَانِهِمُ الثَّالِثَ مِنْ وُلْدِي يَطْلُبُونَ الْمَرْعَى فَلَا يَجِدُونَهُ
(The book) ‘Ikmal Al Deen’ – Al Talaqany, from Ibn Uqdah, from Ali Bin Al-Hassan Bin Fazzal, from his father,
‘From Abu Al-Hassan Ali-asws Bin Musa Al-Reza-asws having said: ‘It is as if I-asws am with the Shias during their having lost the third from my-asws sons-asws (Al-Hassan Al-Askari-asws). They would be seeking the pasture (Imam-ajfj but they will not be finding it (him-ajfj).
قُلْتُ لَهُ وَ لِمَ ذَلِكَ يَا ابْنَ رَسُولِ اللَّهِ قَالَ لِأَنَّ إِمَامَهُمْ يَغِيبُ عَنْهُمْ
I said to him-asws, ‘Why is that so, O son-asws of Rasool-Allah-saww?’ He-asws said: ‘Because their Imam-ajfj would be hidden from them’.
فَقُلْتُ وَ لِمَ قَالَ لِئَلَّا يَكُونَ لِأَحَدٍ فِي عُنُقِهِ بَيْعَةٌ إِذَا قَامَ بِالسَّيْفِ.
I said, ‘And why?’ He-asws said: ‘Lest there be an allegiance in his-ajfj neck to anyone when he-ajfj does arise with the sword’’.[88]
15- ك، إكمال الدين عَبْدُ الْوَاحِدِ بْنُ مُحَمَّدٍ الْعَطَّارُ عَنْ أَبِي عَمْرٍو اللَّيْثِيِّ عَنْ مُحَمَّدِ بْنِ مَسْعُودٍ عَنْ جَبْرَئِيلَ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَعِيدِ بْنِ غَزْوَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ صَاحِبُ هَذَا الْأَمْرِ تَغِيبُ وِلَادَتُهُ عَنْ هَذَا الْخَلْقِ لِئَلَّا يَكُونَ لِأَحَدٍ فِي عُنُقِهِ بَيْعَةٌ إِذَا خَرَجَ وَ يُصْلِحُ اللَّهُ عَزَّ وَ جَلَّ أَمْرَهُ فِي لَيْلَةٍ.
(The book) ‘Ikmal Al Deen’ – Abdul Wahid Bin Muhammad Al Attar, from Abu Amro Al Laysi, from Muhammad Bin Masoud, from Jibraeel Bin Ahmad, from Muhammad Bin Isa, from Ibn Abu Umeyr, f rom Saeed Bin Gazwan, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Master-ajfj of this command, his-ajfj being blessed (to his parents-asws) would be hidden from these people lest there happen to be an allegiance for anyone in his-ajfj neck when he-ajfj does emerge, and Allah-azwj Mighty and Majestic will Correct his-ajfj affair in a night’’.[89]
16- ك، إكمال الدين الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ وَ حَيْدَرِ بْنِ مُحَمَّدٍ مَعاً عَنِ الْعَيَّاشِيِعَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا زُرَارَةُ لَا بُدَّ لِلْقَائِمِ ع مِنْ غَيْبَةٍ قُلْتُ وَ لِمَ قَالَ يَخَافُ عَلَى نَفْسِهِ وَ أَوْمَأَ بِيَدِهِ إِلَى بَطْنِهِ.
(The book) ‘Ikmal Al Deen’ – Al Muzaffar Al Alawy, from Ibn Al Ayyashi, and Haydar Bin Muhammad, both together from Al Ayyashi, from Abdullah Bin Muhammad Bin Khalid, from Ahmad Bin Hilal, from Usman Bin Isa, from Khalid Bin Najeeh, from Zurara who said,
‘Abu Abdullah-asws said: ‘O Zurara! There is no escape for Al-Qaim-ajfj from his-ajfj occultation’. I said, ‘And why?’ He-asws said: ‘He-ajfj would fear upon himself-ajfj’ – and gestured by his-asws hand to his-asws belly’’.[90]
17- ك، إكمال الدين بِهَذَا الْإِسْنَادِ عَنِ الْعَيَّاشِيِّ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْوَرَّاقِ عَنْ حَمْدَانَ بْنِ أَحْمَدَ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع مِثْلَهُ.
(The book) ‘Ikmal Al Deen’ – By this chain, from Al Ayyashi, from Muhammad Bin Ibrahim Al Warraq, from Hamdan Bin Ahmad, from Ayoub Bin Nuh, from Safwan, from Ibn Bukeyr, from Zurara,
‘From Abu Ja’far-asws – similar to it’’.[91]
18- ك، إكمال الدين مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لِلْغُلَامِ غَيْبَةٌ قَبْلَ قِيَامِهِ قُلْتُ وَ لِمَ قَالَ يَخَافُ عَلَى نَفْسِهِ الذَّبْحَ.
(The book) ‘Ikmal Al Deen’ – Majaylawiya, from his uncle, from Al Barqy, from Ayoub Bin Nuh, from Safwan, from Ibn Bukeyr, from Zurara,
‘From Abu Abdullah-asws having said: ‘For the boy there would be an occultation before his-ajfj rising’. I said, ‘And why?’ He-asws said: ‘He-ajfj would fear the slaughter upon himself-ajfj’’.[92]
19- ع، علل الشرائع ك، إكمال الدين ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قُلْتُ لَهُ مَا بَالُ أَمِيرِ الْمُؤْمِنِينَ ع لَمْ يُقَاتِلْ مُخَالِفِيهِ فِي الْأَوَّلِ قَالَ لِآيَةٍ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَ لَوْ تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ عَذاباً أَلِيماً
(The book) ‘Illal Al Sharaie’, (and) ‘Ikmal Al Deen’ – Ibn Masrour, from Ibn Aamir, from his uncle, from Ibn Abu Umeyr, from the one who mentioned it,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘What is the matter Amir Al Momineen-asws did not fight his-asws opponents in the beginning?’ He-asws said: ‘Due to a Verse in the Book of Allah-azwj Mighty and Majestic: If they had been apart, We would have Punished those who committed Kufr from them with a painful Punishment [48:25]’.
قَالَ قُلْتُ وَ مَا يَعْنِي بِتَزَايُلِهِمْ قَالَ وَدَائِعُ مُؤْمِنُونَ فِي أَصْلَابِ قَوْمٍ كَافِرِينَ فَكَذَلِكَ الْقَائِمُ ع لَنْ يَظْهَرَ أَبَداً حَتَّى تَخْرُجَ وَدَائِعُ اللَّهِ عَزَّ وَ جَلَّ فَإِذَا خَرَجَتْ ظَهَرَ عَلَى مَنْ ظَهَرَ مِنْ أَعْدَاءِ اللَّهِ عَزَّ وَ جَلَّ جَلَالُهُ فَقَتَلَهُمْ.
He (the narrator) said, ‘I said, ‘And what is meant by ‘If they had been apart’?’ He-asws said: ‘Deposits of the Momineen in the lineages of the Kafir people. Like that is Al-Qaim-ajfj. He-ajfj will never appear ever, until Allah-azwj Mighty and Majestic Extracts (all) the deposits. When they (all) come out, he-ajfj would prevail upon the ones he-ajfj prevails upon, from the enemies of Allah-azwj Mighty and Majestic is His-azwj Majesty, and he-ajfj would kill them’’.[93]
20- غط، الغيبة للشيخ الطوسي الْغَضَائِرِيُّ عَنِ الْبَزَوْفَرِيِّ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ ابْنِ قُتَيْبَةَ عَنِ الْفَضْلِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ إِنَّ لِلْقَائِمِ غَيْبَةً قَبْلَ ظُهُورِهِ قُلْتُ لِمَ قَالَ يَخَافُ الْقَتْلَ.
(The book) ‘Al Ghayba’ of the sheykh Al Tusi – Al Gazairy, from Al Bazufary, from Ahmad Bin Idrees, from Ibn Quteyba, from Al Fazl, from Ibn Mahboub, from Ibn Riab, from Zurara who said,
‘(Al-Sadiq-asws said): ‘For Al-Qaim-ajfj there will be an occultation before his-ajfj appearance’. I said, ‘Why?’ He-asws said: ‘He-ajfj shall fear being killed’’.[94]
21- غط، الغيبة للشيخ الطوسي ابْنُ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ ضُرَيْسٍ الْكُنَاسِيِّ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ فِي حَدِيثٍ لَهُ اخْتَصَرْنَاهُ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ع أَنْ يُسَمِّيَ الْقَائِمَ حَتَّى أَعْرِفَهُ بِاسْمِهِ فَقَالَ يَا بَا خَالِدٍ سَأَلْتَنِي عَنْ أَمْرٍ لَوْ أَنَّ بَنِي فَاطِمَةَ عَرَفُوهُ لَحَرَصُوا عَلَى أَنْ يَقْطَعُوهُ بَضْعَةً بَضْعَةً.
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Ibn Isa, from Muhammad Bin Sinan, from Muhammad Bin Yahya Al Khas’amy, from Zureys Al Kunasy, from Abu Khalid Al Kabuly in a Hadeeth of his we are shortening it.
He said, ‘I asked Abu Ja’far-asws if he-asws could name Al-Qaim-ajfj until I know him-ajfj by his-ajfj name. He-asws said: ‘O Abu Khalid! You have asked me-asws about a matter, even if the sons of (Syeda) Fatima-asws were to know him-ajfj, they would be eager upon cutting him-ajfj into pieces and pieces!’’[95]
22- ني، الغيبة للنعماني عَلِيُّ بْنُ أَحْمَدَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْقَلَانِسِيِّ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ لِلْقَائِمِ غَيْبَةً قَبْلَ أَنْ يَقُومَ وَ هُوَ الْمَطْلُوبُ تُرَاثُهُ قُلْتُ وَ لِمَ ذَلِكَ قَالَ يَخَافُ وَ أَوْمَأَ بِيَدِهِ إِلَى بَطْنِهِ يَعْنِي الْقَتْلَ.
(The book) ‘Al Ghayba’ of Al Numani – Ali Bin Ahmad, from Ubeydullah Bin Musa, from Muhammad Bin Ahmad Al Qalanasy, from Ayoub Bin Nuh, from Safwan, from Ibn Bukeyr, from Zurara who said,
‘I heard Abu Ja’far-asws saying: ‘For Al-Qaim-ajfj there will be an occultation before he-ajfj rises, and he-ajfj would be sought for his-ajfj inheritance’. I said, ‘And why?’ He-asws said: ‘He-ajfj shall fear being killed’ – and he-asws gestured to his-asws belly, meaning the killing’’.[96]
أقول: قال الشيخ لا علة تمنع من ظهوره ع إلا خوفه على نفسه من القتل لأنه لو كان غير ذلك لما ساغ له الاستتار و كان يتحمل المشاق و الأذى فإن منازل الأئمة و كذلك الأنبياء ع إنما تعظم لتحملهم المشاق العظيمة في ذات الله تعالى.
I (Majlisi) am saying, ‘The Sheykh said, ‘There is no reason preventing from his-ajfj appearance except his-ajfj fearing upon himself-ajfj from the killing, because if it was other than that, why would he-ajfj be concealed, and he-ajfj has been enduring the hardships and harm? The status of the Imams-asws, and like that are the Prophets-as, are rather revered due to their having endured the mighty hardships for the Sake of Allah-azwj the Exalted.
فإن قيل هلا منع الله من قتله بما يحول بينه و بين من يريد قتله قلنا المنع الذي لا ينافي التكليف هو النهي عن خلافه و الأمر بوجوب اتباعه و نصرته و إلزام الانقياد له و كل ذلك فعله تعالى
If it is said, ‘Why didn’t Allah-azwj Prevent from his-ajfj being killed by Creating a barrier between him-ajfj and the ones intending to kill him-ajfj?’ We shall say, ‘The prevention which does not negate the encumberment, it is the prohibition from opposing him-asws, and the Command with obligating following him-asws and helping him-asws and necessitating the complying to him-asws, and all that was done by the Exalted.
و أما الحيلولة بينهم و بينه فإنه ينافي التكليف و ينقض الغرض لأن الغرض بالتكليف استحقاق الثواب و الحيلولة تنافي ذلك و ربما كان في الحيلولة و المنع من قتله بالقهر مفسدة للخلق فلا يحسن من الله فعلها.
As for the Creating a barrier between them and him-ajfj, it negates the encumberment and breaks the purpose, because deserving the Rewards, and the creation of barrier negates that, and perhaps in the barrier and the prevention from him-ajfj being killed by Force there would be corruption of the creation, so it would not be good from Allah-azwj to be doing it.
و ليس هذا كما قال بعض أصحابنا إنه لا يمتنع أن يكون في ظهوره مفسدة و في استتاره مصلحة لأن الذي قاله يفسد طريق وجوب الرسالة في كل حال و يطرق القول بأنها تجري مجرى الألطاف التي تتغير بالأزمان و الأوقات و القهر و الحيلولة ليس كذلك و لا يمتنع أن يقال في ذلك مفسدة و لا يؤدي إلى فساد وجوب الرئاسة.
And this isn’t as what some of our companions said that it is not impossible for there to be corruption during his-ajfj corruption, and in his-ajfj concealment there is betterment, because the one who said it spoils the way of obligation of the Message during every situation, and the way of the word, because it flows the flow of kindness which changes with the times and the timings, and the force, and the barrier isn’t like that. It is not forbidden if it is said there is corruption in that, nor leading to corrupting the obligation of the governance.
فإن قيل أ ليس آباؤه ع كانوا ظاهرين و لم يخافوا و لا صاروا بحيث لا يصل إليهم أحد
If it is said, ‘Weren’t his-ajfj forefathers-asws apparent and they-asws did not fear, nor did they-asws become such that no one (enemy) could arrive to them-asws?’
قلنا آباؤه ع حالهم بخلاف حاله لأنه كان المعلوم من حال آبائه لسلاطين الوقت و غيرهم أنهم لا يرون الخروج عليهم و لا يعتقدون أنهم يقومون بالسيف و يزيلون الدول بل كان المعلوم من حالهم أنهم ينتظرون مهديا لهم و ليس يضر السلطان اعتقاد من يعتقد إمامتهم إذا أمنوهم على مملكتهم.
We shall say, ‘His-ajfj forefathers-asws, their-asws situation was different to his-ajfj situation because their-asws situation was known to the ruler of the time and other. They were not viewing they-asws would be rebelling against them nor were they believing that they would be rising with the sword and removing the government. But it was known from their-asws situation that they-asws were awaiting a Mahdi-ajfj of theirs-asws, and it did not harm the ruler (of the time), the beliefs of the one who believed in their-asws Imamate, when they-asws prevented them from their government.
و ليس كذلك صاحب الزمان لأن المعلوم منه أنه يقوم بالسيف و يزيل الممالك و يقهر كل سلطان و يبسط العدل و يميت الجور
And Master-ajfj of the Time isn’t like that, because the known from him-ajfj is that he-ajfj will be rising with the sword and remove the governments, and he-ajfj will subdue every ruler and spread the justice, and he-ajfj will kill of the tyranny.
فمن هذه صفته يخاف جانبه و يتقى ثورته فيتتبع و يرصد و يوضع العيون عليه و يعنى به خوفا من وثبته و رهبته من تمكنه
From this is his-ajfj characteristics, he-ajfj will be fearing his-ajfj side and save his-ajfj revolution. So he-ajfj would be pursued, and watched, and the spies would be placed upon him-ajfj, and it means by it fear from his-ajfj being pounced upon and his-ajfj fear from one enabled from him-ajfj.
فيخاف حينئذ و يحوج إلى التحرز و الاستظهار بأن يخفى شخصه عن كل من لا يأمنه من ولي و عدو إلى وقت خروجه.
So, on that day he-ajfj would fear and be needy to the protection and the support, his-ajfj person would be hidden from every one he-ajfj is not safe from, from a friend and enemy, up to the time of his-ajfj emergence.
و أيضا فآباؤه ع إنما ظهروا لأنه كان المعلوم أنه لو حدث بهم حادث لكان هناك من يقوم مقامه و يسد مسده من أولادهم و ليس كذلك صاحب الزمان لأن المعلوم أنه ليس بعده من يقوم مقامه قبل حضور وقت قيامه بالسيف
And as well, his-ajfj forefathers-asws were rather apparent because it was known that if an event of death were to occur with them-asws, over there would be one who would be standing in his-asws place and he-asws would have blocked his-asws blocks from their-asws children, and Master-ajfj of the Time isn’t like that, because the known is that there isn’t anyone after him-ajfj who would be standing in his-ajfj place before the presence of the timing of his-ajfj rising with the sword.
فلذلك وجب استتاره و غيبته و فارق حاله حال آبائه و هذا واضح بحمد الله.
Therefore, due to that, his-ajfj concealment and his-ajfj occultation is obligated, and his-ajfj situation is different to the situation of his-ajfj forefathers-asws, and this is clear, by the Praise of Allah-azwj.
فإن قيل بأي شيء يعلم زوال الخوف وقت ظهوره أ بالوحي من الله فالإمام لا يوحى إليه أو بعلم ضروري فذلك ينافي التكليف أو بأمارة توجب غلبة الظن ففي ذلك تغرير بالنفس.
If it is said, ‘By which thing would he-ajfj know the removal of fear at the time of his-ajfj appearance? Would it be by the Revelation from Allah-azwj? The Imam-asws is not being Revealed to. Or would he-ajfj know necessarily. That would negate the encumberment. Or does the emirate require the dominance of conjecture. It that would be self-deception.
قلنا عن ذلك جوابان. أحدهما أن الله أعلمه على لسان نبيه و أوقفه عليه من جهة آبائه زمان غيبته المخوفة و زمان زوال الخوف عنه
We shall give two answers about that. One of them is that Allah-azwj would Teach him-ajfj upon the tongue of his-ajfj Prophet-saww and Pause him-ajfj upon it from the aspect of his-ajfj forefathers-asws of the hidden time of his-ajfj occultation, and the time of the removal of the fear away from him-ajfj.
فهو يتبع في ذلك ما شرع له و أوقف عليه و إنما أخفي ذلك عنا لما فيه من المصلحة فأما هو فعالم به لا يرجع إلى الظن.
Thus, he-ajfj would follow regarding that what had been legislated for him-ajfj and pause upon it, and rather that is hidden from us due to the betterment in it. As for him-ajfj, he-ajfj is more knowing with it, not referring to the guesswork.
و الثاني أنه لا يمتنع أن يغلب على ظنه بقوة الأمارات بحسب العادة قوة سلطانه فيظهر عند ذلك و يكون قد أعلم أنه متى غلب في ظنه كذلك وجب عليه و يكون الظن شرطا و العمل عنده معلوما
And the second is he-asws is not prevented, that he-ajfj would overcome upon his-ajfj conjecture by the strength of the emirate according to custom and the strength of his-ajfj authority. So he-ajfj appear during that and he-ajfj would be more knowing that when there is overcoming in his-ajfj thinking. Like that it is obligated upon him-ajfj, and the thought would be conditional, and the work would be known with him-ajfj.
كما نقوله في تنفيذ الحكم عند شهادة الشهود و العمل على جهات القبلة بحسب الأمارات و الظنون و إن كان وجوب التنفيذ للحكم و التوجه إلى القبلة معلومين و هذا واضح بحمد الله.
Just as we are saying regarding the implementation of the ruling at the testimony of the witnesses and the work upon the direction of the Qiblah according to the Emirate and the suspicions, and even if the implementation of the ruling and the diverting to the Qiblah are both known, and this is clear, by the Praise of Allah-azwj.
و أما ما روي من الأخبار من امتحان الشيعة في حال الغيبة و صعوبة الأمر عليهم و اختبارهم للصبر عليه فالوجه فيها الإخبار عما يتفق من ذلك من الصعوبة و المشاق لأن الله تعالى غيب الإمام ليكون ذلك و كيف يريد الله ذلك و ما ينال المؤمنين من جهة الظالمين ظلم منهم و معصية و الله لا يريد ذلك
And as for what is reported from the Ahadeeth from the Trials of the Shias during the situation of the occultation and difficulties of the matters upon them, and their being Tested for the patience upon it, the aspect in it is the information about what is consistent with that from the difficulties and the hardships, because Allah-azwj the Exalted Caused the Imam-ajfj to disappear for that to happen, and how came Allah-azwj Return that and what the Momineen are facing from the direction of the oppressors of the injustices from them and the disobedience? And Allah-azwj does not Want that.
بل سبب الغيبة هو الخوف على ما قلناه و أخبروا بما يتفق في هذه الحال و ما للمؤمن من الثواب على الصبر على ذلك و التمسك بدينه إلى أن يفرج الله تعالى عنهم.
But the cause of the occultation, it is the fear upon what we have said, and they-asws have informed with what is consistent in this situation, and what Rewards are there for the Momin upon being patient upon that, and the adhering with his religion until Allah-azwj the Exalted Relieves from them.
باب 21 التمحيص و النهي عن التوقيت و حصول البداء في ذلك
CHAPTER 21 – THE SCRUTINY AND THE PROHIBITION FROM THE TIMING, AND THE result OF THE CHANGE OF DECISION IN THAT
1- غط، الغيبة للشيخ الطوسي جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ أَبِي هَاشِمٍ عَنْ فُرَاتِ بْنِ أَحْنَفَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَ ذَكَرَ الْقَائِمَ فَقَالَ لَيَغِيبَنَّ عَنْهُمْ حَتَّى يَقُولَ الْجَاهِلُ مَا لِلَّهِ فِي آلِ مُحَمَّدٍ حَاجَةٌ.
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Ja’far Bin Muhammad, from Is’haq Bin Muhammad, from Abu Hashim, from Furat Bin Ahnaf who said,
‘Amir Al-Momineen-asws said, and he-asws mentioned Al-Qaim-asws, and he-asws said: ‘He-ajfj will disappear from them to the extent that the ignorant one would say, ‘There is no need for Allah-azwj regarding the Progeny-asws of Muhammad-saww’’.[97]
2- غط، الغيبة للشيخ الطوسي مُحَمَّدٌ الْحِمْيَرِيُّ عَنْ أَبِيهِ عَنِ ابْنِ يَزِيدَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ لَتُمْخَضُنَّ يَا مَعْشَرَ الشِّيعَةِ شِيعَةِ آلِ مُحَمَّدٍ كَمَخِيضِ الْكُحْلِ فِي الْعَيْنِ لِأَنَّ صَاحِبَ الْكُحْلِ يَعْلَمُ مَتَى يَقَعُ فِي الْعَيْنِ وَ لَا يَعْلَمُ مَتَى يَذْهَبُ
(The book) ‘Ghayba’ of the Sheykh Al-Tusi – Muhammad Al-Himeyri, from his father, from Ibn Yazeed, from Hammad Bin Isa, from Ibrahim Bin Umar Al-Yamani, from a man,
‘From Abu Ja’far-asws having said: ‘You will be sifted, O Shias of Progeny-asws of Muhammad-saww, like the churning of the Kohl in the eyes, because the applier of the Kohl know when it falls in the eye, and he does not know when it goes away.
فَيُصْبِحُ أَحَدُكُمْ وَ هُوَ يَرَى أَنَّهُ عَلَى شَرِيعَةٍ مِنْ أَمْرِنَا فَيُمْسِي وَ قَدْ خَرَجَ مِنْهَا وَ يُمْسِي وَ هُوَ عَلَى شَرِيعَةٍ مِنْ أَمْرِنَا فَيُصْبِحُ وَ قَدْ خَرَجَ مِنْهَا.
One of you would come to the morning and he would see himself being upon a law from our-asws matter, and he would come to the evening, and he would have exited from it, and in the evening, he would be upon the law of our-asws matter, and he would come to the morning, and he would have exited from it!’’[98]
3- غط، الغيبة للشيخ الطوسي مُحَمَّدٌ الْحِمْيَرِيُّ عَنْ أَبِيهِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ وَ اللَّهِ لَتُكْسَرُنَّ كَسْرَ الزُّجَاجِ وَ إِنَّ الزُّجَاجَ يُعَادُ فَيَعُودُ كَمَا كَانَ وَ اللَّهِ لَتُكْسَرُنَّ كَسْرَ الْفَخَّارِ وَ إِنَّ الْفَخَّارَ لَا يَعُودُ كَمَا كَانَ وَ اللَّهِ لَتُمَحَّصُنَّ وَ اللَّهِ لَتُغَرْبَلُنَّ كَمَا يُغَرْبَلُ الزُّؤَانُ مِنَ الْقَمْحِ.
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Muhammad Al Himeyri, from his father, from Ayoub Bin Nuh, from Al Abbas Bin Aamir, from Al Rabie Bin Muhammad Al Musally who said,
‘Abu Abdullah-asws said to me: ‘By Allah-azwj! You will be broken like the breaking of glass, and the glass can be restored so it would be returned to what it had been. By Allah-azwj! You will be broken like the pottery, and the pottery cannot be returned to what it had been. By Allah-azwj! You will be purified! By Allah-azwj! You will be sifted just as the wheat is sifted from the chaff’’.[99]
4- غط، الغيبة للشيخ الطوسي رُوِيَ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ قَالَ لِي أَبُو الْحَسَنِ ع يَا عَلِيُّ إِنَّ الشِّيعَةَ تُرَبَّى بِالْأَمَانِيِّ مُنْذُ مِائَتَيْ سَنَةٍ
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – It is reported from Ali Bin Yaqteen who said,
‘Abu Al-Hassan-asws (Musa-asws) said to me: ‘O Ali! The Shias have been brought up with the aspirations for the last two hundred years’.
وَ قَالَ يَقْطِينٌ لِابْنِهِ عَلِيٍّ مَا بَالُنَا قِيلَ لَنَا فَكَانَ وَ قِيلَ لَكُمْ فَلَمْ يَكُنْ
And Yaqteen said to his son Ali, ‘What is the matter when it is said to us, it happens, and it is said to you all, it does not happen?’
فَقَالَ لَهُ عَلِيٌّ إِنَّ الَّذِي قِيلَ لَكُمْ وَ لَنَا مِنْ مَخْرَجٍ وَاحِدٍ غَيْرَ أَنَّ أَمْرَكُمْ حَضَرَكُمْ فَأُعْطِيتُمْ مَحْضَهُ وَ كَانَ كَمَا قِيلَ لَكُمْ وَ إِنَّ أَمْرَنَا لَمْ يَحْضُرْ فَعُلِّلْنَا بِالْأَمَانِيِّ
Ali said to him, ‘That which is said to you and use is from one exit, apart from that, you were instructed in your presence, so its purity came to you, and it happened just as it was said to you, and our instructions were not in the presence, so we are interpreting by our aspirations.
وَ لَوْ قِيلَ لَنَا إِنَّ هَذَا الْأَمْرَ لَا يَكُونُ إِلَى مِائَتَيْ سَنَةٍ أَوْ ثَلَاثِمِائَةِ سَنَةٍ لَقَسَتِ الْقُلُوبُ وَ لَرَجَعَتْ عَامَّةُ النَّاسِ عَنِ الْإِسْلَامِ وَ لَكِنْ قَالُوا مَا أَسْرَعَهُ وَ مَا أَقْرَبَهُ تَأَلُّفاً لِقُلُوبِ النَّاسِ وَ تَقْرِيباً لِلْفَرَجِ.
And if it were to be said to us that this matter will be happening up to two hundred years, or three hundred years, the hearts would harden and the generality of the people would return from Al-Islam, but they-asws said how quick it would be, and how close it is, in order to unite the hearts of the people and almost close to the relief’’.[100]
بيان و يقطين كان من أتباع بني العباس فقال لابنه علي الذي كان من خواص الكاظم ع ما بالنا وعدنا دولة بني العباس على لسان الرسول و الأئمة صلوات الله عليهم فظهر ما قالوا و وعدوا و أخبروا بظهور دولة أئمتكم فلم يحصل و الجواب متين ظاهر مأخوذ عن الإمام كما سيأتي.
Explanation: And Yaqteen was from the followers of the Abbasids. He said to his son Ali who was from the special ones of Al-Kazim-asws, ‘What is the matter the government of the Abbasids was promised to us upon the tongue of the Rasool-saww and the Imams-asws, may the Salawaat of Allah-azwj be upon them-asws, so it appeared what they-asws had said and promised, and they-asws informed with the appearance of the government of your-asws Imams-asws, but it has not been achieved?’ And the answer is strong, taken from the Imam-asws, as I would be coming with it’.
5- غط، الغيبة للشيخ الطوسي الْغَضَائِرِيُّ عَنِ الْبَزَوْفَرِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عُبَيْسِ بْنِ هِشَامٍ عَنْ كَرَّامٍ عَنِ الْفُضَيْلِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ع هَلْ لِهَذَا الْأَمْرِ وَقْتٌ فَقَالَ كَذَبَ الْوَقَّاتُونَ كَذَبَ الْوَقَّاتُونَ كَذَبَ الْوَقَّاتُونَ.
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Al Gazairy, from Al Bazufary, from Ali Bin Muhammad, from Al Fazl Bin Shazan,f rom Ahmad Bin Muhammad, and Ubeys Bin Hisham, from Karram, from Al Fuzeyl who said,
‘I asked Abu Ja’far-asws, ‘Is there a (particular) time for this matter?’ He-asws said: ‘The timers are lying! The timers are lying! The timers are lying!’’[101]
6- غط، الغيبة للشيخ الطوسي الْفَضْلُ بْنُ شَاذَانَ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ الصَّحَّافِ عَنْ مُنْذِرٍ الْجَوَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَذَبَ الْمُوَقِّتُونَ مَا وَقَّتْنَا فِيمَا مَضَى وَ لَا نُوَقِّتُ فِيمَا يَسْتَقْبِلُ.
(The book) ‘Ghayba’ of the Sheykh Al Tusi – Al Fazl Bin Shazan, from Al-Husayn Bin Yazeed Al Sahhaf, from Munzir Al Jawwar,
‘From Abu Abdullah-asws having said: ‘The timers are lying! We-asws have neither timed in the past nor will we-asws timing in the future’’.[102]
7- غط، الغيبة للشيخ الطوسي بِهَذَا الْإِسْنَادِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ دَخَلَ عَلَيْهِ مِهْزَمٌ الْأَسَدِيُّ فَقَالَ أَخْبِرْنِي جُعِلْتُ فِدَاكَ مَتَى هَذَا الْأَمْرُ الَّذِي تَنْتَظِرُونَهُ فَقَدْ طَالَ
(The book) ‘Al Ghadban’ of the Sheykh Al Tusi – By this chain from Abdul Rahman Bin Kaseer who said,
‘I was in the presence of Abu Abdullah-asws when Mihzam Al-Asady entered to see him-asws. He said, ‘May I be sacrificed for you-asws! Inform me, when this matter me, that which you-asws are awaiting it, for it has been prolonged?’
فَقَالَ يَا مِهْزَمُ كَذَبَ الْوَقَّاتُونَ وَ هَلَكَ الْمُسْتَعْجِلُونَ وَ نَجَا الْمُسَلِّمُونَ وَ إِلَيْنَا يَصِيرُونَ.
He-asws said: ‘O Mihzam! The timers are lying, and the hasteners are destroyed, and the submitted are saved and they would be coming to us-asws’’.[103]
8- غط، الغيبة للشيخ الطوسي الْفَضْلُ بْنُ شَاذَانَ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَنْ وَقَّتَ لَكَ مِنَ النَّاسِ شَيْئاً فَلَا تَهَابَنَّ أَنْ تُكَذِّبَهُ فَلَسْنَا نُوَقِّتُ لِأَحَدٍ وَقْتاً.
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Al Fazl Bin Shazan, from Ibn Abu Najran, from Safwan Bin Yahya, from Abu Ayoub Al Khazzaz, from Muhammad Bin Musli,
‘From Abu Abdullah-asws having said: ‘One from the people who times anything for you, do not be scared from belying him for we-asws haven’t timed it for anyone a (particular) timing’’.[104]
9- غط، الغيبة للشيخ الطوسي الْفَضْلُ بْنُ شَاذَانَ عَنْ عُمَرَ بْنِ أَسْلَمَ الْبَجَلِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ مُحَمَّدِ بْنِ بِشْرٍ الْهَمْدَانِيِّ عَنْ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ فِي حَدِيثٍ اخْتَصَرْنَا مِنْهُ مَوْضِعَ الْحَاجَةِ أَنَّهُ قَالَ إِنَّ لِبَنِي فُلَانٍ مُلْكاً مُؤَجَّلًا حَتَّى إِذَا أَمِنُوا وَ اطْمَأَنُّوا وَ ظَنُّوا أَنَّ مُلْكَهُمْ لَا يَزُولُ صِيحَ فِيهِمْ صَيْحَةٌ فَلَمْ يَبْقَ لَهُمْ رَاعٍ يَجْمَعُهُمْ وَ لَا دَاعٍ يُسْمِعُهُمْ
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Al Fazl Bin Shazan, from Umar Bin Aslam al Bajaly, from Muhammad Bin Sinan, from Abu Al Jaroud, from Muhammad Bin Bishr Al Hamdany, from Muhammad Bin Al Hanafiya in a Hadeeth we have shortened from it the needed subject.
He said, ‘So the sons of so and so there would be a deferred kingdom, until when they fees safe and are reassured and think that their kingdom will not be declining, a scream would be screamed among them, so there will neither remain any shepherd for them to unite them nor any caller they could be listening to.
وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ حَتَّى إِذا أَخَذَتِ الْأَرْضُ زُخْرُفَها وَ ازَّيَّنَتْ وَ ظَنَّ أَهْلُها أَنَّهُمْ قادِرُونَ عَلَيْها أَتاها أَمْرُنا لَيْلًا أَوْ نَهاراً فَجَعَلْناها حَصِيداً كَأَنْ لَمْ تَغْنَ بِالْأَمْسِ كَذلِكَ نُفَصِّلُ الْآياتِ لِقَوْمٍ يَتَفَكَّرُونَ
And that is the Word of Allah-azwj Mighty and Majestic: until when earth takes its garnish and its adornment, and its people think they are able upon it, Our Command come to it at night or by day, and We Make it mowed down as if it had not flourished the day before. Like that, We Detail the Signs for a people who are pondering [10:24]’.
قُلْتُ جُعِلْتُ فِدَاكَ هَلْ لِذَلِكَ وَقْتٌ
I said, ‘May I be sacrificed for you-asws! Is there a (particular) time for that?’
قَالَ لَا لِأَنَّ عِلْمَ اللَّهِ غَلَبَ عِلْمَ الْمُوَقِّتِينَ إِنَّ اللَّهَ وَعَدَ مُوسَى ثَلَاثِينَ لَيْلَةً وَ أَتَمَّهَا بِعَشْرٍ لَمْ يَعْلَمْهَا مُوسَى وَ لَمْ يَعْلَمْهَا بَنُو إِسْرَائِيلَ فَلَمَّا جَازَ الْوَقْتُ قَالُوا غَرَّنَا مُوسَى فَعَبَدُوا الْعِجْلَ
He-asws said: ‘No because the Knowledge of Allah-azwj Overcomes the knowledge of the timers. Allah-azwj Promised Musa-as thirty nights and completed these with ten (more). He-azwj did not let Musa-as know of it and did not let the children of Israel know of it. When the time (of 30 nights) had exceeded, they said, ‘Musa-as has deceived us!’ So they worshipped the calf.
وَ لَكِنْ إِذَا كَثُرَتِ الْحَاجَةُ وَ الْفَاقَةُ وَ أَنْكَرَ فِي النَّاسِ بَعْضُهُمْ بَعْضاً فَعِنْدَ ذَلِكَ تَوَقَّعُوا أَمْرَ اللَّهِ صَبَاحاً وَ مَسَاءً.
But when the needs and the destitution is a lot, and there is denial among the people, some of them to others, during that anticipate the Command of Allah-azwj morning and evening’’.[105]
بيان: الصيحة كناية عن نزول الأمر بهم فجاءه.
Explanation: The scream is a metaphor about the Command befalling with them suddenly.
10- غط، الغيبة للشيخ الطوسي الْفَضْلُ بْنُ شَاذَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لَهُ أَ لِهَذَا الْأَمْرِ أَمَدٌ نُرِيحُ إِلَيْهِ أَبْدَانَنَا وَ نَنْتَهِي إِلَيْهِ قَالَ بَلَى وَ لَكِنَّكُمْ أَذَعْتُمْ فَزَادَ اللَّهُ فِيهِ.
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Al Fazl Bin Shazan, from Muhammad Bin Ali, from Sa’dan Bin Muslim, from Abu Baseer who said,
‘I said to him-asws, ‘Is there any period for this matter we can rest our bodies to and end up to it?’ He-asws said: ‘Yes, but you had broadcast it, so Allah-azwj has Increased in it’’.[106]
11- غط، الغيبة للشيخ الطوسي الْفَضْلُ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع إِنَّ عَلِيّاً ع كَانَ يَقُولُ إِلَى السَّبْعِينَ بَلَاءٌ وَ كَانَ يَقُولُ بَعْدَ الْبَلَاءِ رَخَاءٌ وَ قَدْ مَضَتِ السَّبْعُونَ وَ لَمْ نَرَ رَخَاءً
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Al Fazl, from Al-Hassan Bin Mahboub, from Abu Hamza Al Sumali who said,
‘I said to Abu Ja’far-asws, ‘Ali-asws had said: ‘Up to (year) seventy, there would be afflictions’, and he-asws had said: ‘After the afflictions there would be prosperity’, and the (year) seventy has passed and we do not see the prosperity!’
فَقَالَ أَبُو جَعْفَرٍ ع يَا ثَابِتُ إِنَّ اللَّهَ تَعَالَى كَانَ وَقَّتَ هَذَا الْأَمْرَ فِي السَّبْعِينَ فَلَمَّا قُتِلَ الْحُسَيْنُ اشْتَدَّ غَضَبُ اللَّهِ عَلَى أَهْلِ الْأَرْضِ فَأَخَّرَهُ إِلَى أَرْبَعِينَ وَ مِائَةِ سَنَةٍ فَحَدَّثْنَاكُمْ فَأَذَعْتُمُ الْحَدِيثَ وَ كَشَفْتُمْ قِنَاعَ السِّتْرِ فَأَخَّرَهُ اللَّهُ وَ لَمْ يَجْعَلْ لَهُ بَعْدَ ذَلِكَ وَقْتاً عِنْدَنَا وَ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ
Abu Ja’far-asws said: ‘O Sabit! Allah-azwj the Exalted had Timed this matter to be (occurring) in (the year) seventy. When Al-Husayn-asws was killed, the Wrath of Allah-azwj Intensified upon the people of the earth, so He-azwj Delayed it to the year one hundred and forty. But you had broadcast it and uncovered the covering of the veil, so Allah-azwj Delayed it and did not Make any timing with us-asws for it after that, and Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]’.
قَالَ أَبُو حَمْزَةَ وَ قُلْتُ ذَلِكَ لِأَبِي عَبْدِ اللَّهِ ع فَقَالَ قَدْ كَانَ ذَاكَ.
Abu Hamza said, ‘And I said that to Abu Abdullah-asws. He-asws said: ‘That has happened!’’[107]
بيان قيل السبعون إشارة إلى خروج الحسين ع و المائة و الأربعون إلى خروج الرضا ع إلى خراسان. أقول هذا لا يستقيم على التواريخ المشهورة إذ كانت شهادة الحسين ع في أول سنة إحدى و ستين و خروج الرضا ع في سنة مائتين من الهجرة.
Explanation: It is said that the ‘seventy’ is an indication to the going out (to Karbala) by Al-Husayn-asws, and the ‘one hundred and forty’ is (an indication) to the going out to Khurasan by Al-Reza-asws. I (Majlisi) am saying, ‘This is not straight upon the well-known history when the martyrdom of Al-Husayn-asws happened during the beginning of the year sixty-one, and the going out of Al-Reza-asws (to Khurasan) was in the year one hundred from the Hijra.
و الذي يخطر بالبال أنه يمكن أن يكون ابتداء التأريخ من البعثة و كان ابتداء إرادة الحسين ع للخروج و مباديه قبل فوت معاوية بسنتين فإن أهل الكوفة خذلهم الله كانوا يراسلونه في تلك الأيام و كان ع على الناس في المواسم كما مر
And that which comes to the mind is, it is possible that the history would begin from the Prophet-hood, and the beginning of the intention of Al-Husayn-asws for the going out and his-asws and desire was two years before the death of Muawiya, for the people of Al Kufa, may Allah-azwj Abandon them, were corresponding with him-asws during those days, and he-asws was upon the people during the season (Hajj) just as has passed.
و يكون الثاني إشارة إلى خروج زيد فإنه كان في سنة اثنتين و عشرين و مائة من الهجرة فإذا انضم ما بين البعثة و الهجرة إليها يقرب مما في الخبر أو إلى انقراض دولة بني أمية أو ضعفهم و استيلاء أبي مسلم إلى خراسان و قد كتب إلى الصادق ع كتبا يدعوه إلى الخروج و لم يقبله ع لمصالح و قد كان خروج أبي مسلم إلى خراسان في سنة ثمان و عشرين و مائة من الهجرة فيوافق ما ذكر في الخبر من البعثة.
And the second would be an indication to the rebellion of Zayd which happened during the year one hundred and twenty-two from the Hijra. So when there is an association of what is between the Prophet-hood and the Hijra to it would be closer than what is in the Hadeeth, or to the eradication of the government of the clan of Umayya, or their weakening and the seizure of Abu Muslim to Khurasan, and he had written a letter to Al-Sadiq-asws calling him-asws to the rebellion, and he-asws did not accept it due to the betterment, and the rebellion of Abu Muslim to Khurasan happened in the year one hundred and twenty-eight from the Hijra, so it would be in accordance to what is in the Hadeeth, from the Prophet-hood.
و على تقدير كون التأريخ من الهجرة يمكن أن يكون السبعون لاستيلاء المختار فإنه كان قتله سنة سبع و ستين و الثاني لظهور أمر الصادق ع في هذا الزمان و انتشار شيعته في الآفاق مع أنه لا يحتاج تصحيح البداء إلى هذه التكلفات.
And based upon the measurement of the history being from the Hijra, it is possible that the (seventy) would be for the seizure of Al Mukhtar, for he was killed in the year sixty-seven. And the second is for the appearance of the matter of Al-Sadiq-asws during in time and the scattering of the Shias in the outskirts, along with that it is not needy to correct the Change of Decision to these matters.
12- غط، الغيبة للشيخ الطوسي الْفَضْلُ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي يَحْيَى التَّمْتَامِ السُّلَمِيِّ عَنْ عُثْمَانَ النَّوَّاءِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كَانَ هَذَا الْأَمْرُ فِيَّ فَأَخَّرَهُ اللَّهُ وَ يَفْعَلُ بَعْدُ فِي ذُرِّيَّتِي مَا يَشَاءُ.
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Al Fazl, from Muhammad Bin Ismail, from Muhammad Bin Sinan, from Abu Yahya al Tamtaam, from Usman Al Nawa’a who said,
‘I heard Abu Abdullah-asws saying: ‘This matter was regarding me-asws, but Allah-azwj Delayed it and He-azwj shall Do afterwards in my-asws offspring whatever He-azwj so Desires’’.[108]
13- شي، تفسير العياشي أَبُو لَبِيدٍ الْمَخْزُومِيُّ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا بَا لَبِيدٍ إِنَّهُ يَمْلِكُ مِنْ وُلْدِ الْعَبَّاسِ اثْنَا عَشَرَ تُقْتَلُ بَعْدَ الثَّامِنِ مِنْهُمْ أَرْبَعَةٌ تُصِيبُ أَحَدَهُمُ الذُّبَحَةُ فَيَذْبَحُهُ هُمْ فِئَةٌ قَصِيرَةٌ أَعْمَارُهُمْ قَلِيلَةٌ مُدَّتُهُمْ خَبِيثَةٌ سِيرَتُهُمْ مِنْهُمُ الْفُوَيْسِقُ الْمُلَقَّبُ بِالْهَادِي وَ النَّاطِقِ وَ الْغَاوِي
(The book) ‘Tafseer Al Ayyashi – Abu Labeed Al Makhzumy who said,
‘Abu Ja’far-asws said: ‘O Abu Labeed! Twelve from the sons of Al-Abbas will rule. Four would be killed after eight. One of them would be hit by the slaughter. A group would slaughter them. Their ages would be short, little would be their terms, wicked would be their ways. From them would be a mischief-maker titled as ‘Al-Mahdi’, and the speaker, and the deviant.
يَا بَا لَبِيدٍ إِنَّ فِي حُرُوفِ الْقُرْآنِ الْمُقَطَّعَةِ لَعِلْماً جَمّاً إِنَّ اللَّهَ تَعَالَى أَنْزَلَ الم ذلِكَ الْكِتابُ فَقَامَ مُحَمَّدٌ ص حَتَّى ظَهَرَ نُورُهُ وَ ثَبَتَتْ كَلِمَتُهُ وَ وُلِدَ يَوْمَ وُلِدَ وَ قَدْ مَضَى مِنَ الْأَلْفِ السَّابِعِ مِائَةُ سَنَةٍ وَ ثَلَاثُ سِنِينَ
O Abu Labeed! In the letters of the Quran are the abbreviated with immense knowledge. Allah-azwj the Exalted Revealed: Alif Lam Meem [2:1] That is the Book. [2:2]. Muhammad-saww stood up until his-saww Noor appeared and his-saww word was affirmed, and he-saww was blessed on the day he-saww was blessed (to his parents-asws), and there have passed from the seventh millennium, one hundred and three years’.
ثُمَّ قَالَ وَ تِبْيَانُهُ فِي كِتَابِ اللَّهِ فِي الْحُرُوفِ الْمُقَطَّعَةِ إِذَا عَدَدْتَهَا مِنْ غَيْرِ تَكْرَارٍ وَ لَيْسَ مِنْ حُرُوفٍ مُقَطَّعَةٍ حَرْفٌ يَنْقَضِي إِلَّا وَ قِيَامُ قَائِمٍ مِنْ بَنِي هَاشِمٍ عِنْدَ انْقِضَائِهِ
Then he-asws said: ‘And its explanation is in the Book of Allah-azwj regarding the abbreviated letters when they are counted from without repetition, and there isn’t any letter from the abbreviated letters except and the rising of Qaim-ajfj from the clan of Hashim-as would be at their termination’.
ثُمَّ قَالَ الْأَلِفُ وَاحِدٌ وَ اللَّامُ ثَلَاثُونَ وَ الْمِيمُ أَرْبَعُونَ وَ الصَّادُ تِسْعُونَ فَذَلِكَ مِائَةٌ وَ إِحْدَى وَ سِتُّونَ ثُمَّ كَانَ بَدْوُ خُرُوجِ الْحُسَيْنِ بْنِ عَلِيٍّ ع الم اللَّهُ فَلَمَّا بَلَغَتْ مُدَّتُهُ قَامَ قَائِمُ وُلْدِ الْعَبَّاسِ عِنْدَ المص وَ يَقُومُ قَائِمُنَا عِنْدَ انْقِضَائِهَا بِ الر فَافْهَمْ ذَلِكَ وَ عِهِ وَ اكْتُمْهُ.
Then he-asws said: ‘The (letter) ‘Alif’ is one, and the ‘Laam’ is thirty, and the ‘Meem’ is forty, and the ‘Suad’ is ninety. So that is one hundred and sixty-one. Then there would be the beginning of the emergence of Al-Husayn-asws Bin Ali-asws, ‘Alif Laam Meem Allah’. When its term reaches, a rising one from the Abbasids would rise at ‘Alif Laam Meem Suad’, and our-asws Qaim-ajfj would rise at its termination with ‘Alif Laam Ra’. So understand that and retain it and conceal it!’’[109]
أقول الذي يخطر بالبال في حل هذا الخبر الذي هو من معضلات الأخبار و مخبيات الأسرار هو أنه ع بين أن الحروف المقطعة التي في فواتح السور إشارة إلى ظهور ملك جماعة من أهل الحق و جماعة من أهل الباطل
Note: I (Majlisi) am saying, ‘That which comes to the mind in solving this Hadeeth which it from the dilemmas of the Ahadeeth and the hidden secrets, it is that he-asws explained that the abbreviated letters which are in beginning of the Chapters are an indication to the appearance of the kingdom of a group from the people of truth and a group from the people of falsehood.
فاستخرج ع ولادة النبي ص من عدد أسماء الحروف المبسوطة بزبرها و بيناتها كما يتلفظ بها عند قراءتها بحذف المكررات كأن تعد ألف لام ميم تسعة و لا تعد مكررة بتكررها في خمس من السور
He-asws extracted birth of the Prophet-saww from a number of names of the letters symbolised with their syllables and evidenced it just as they are pronounced with during their recitation by deleting the duplications, as if the number of ‘Alif Laam Meem’ are nine and not count as it is being repeated in five of the Chapters.
فإذا عددتها كذلك تصير مائة و ثلاثة أحرف و هذا يوافق تأريخ ولادة النبي ص لأنه كان قد مضى من الألف السابع من ابتداء خلق آدم ع مائة سنة و ثلاث سنين و إليه أشار بقوله و تبيانه أي تبيان تأريخ ولادته ع.
When you do count like that, it would be one hundred and three letters, and this is in accordance with the date of the birth of the Prophet-saww, because one hundred and three years have passed since the seventh millennium from the beginning of the Creation of Adam-as, indicating by his-asws words and his-asws explanation, i.e. clarifying the date of his-saww birth.
ثم بين ع أن كل واحدة من تلك الفواتح إشارة إلى ظهور دولة من بني هاشم ظهرت عند انقضائها ف الم الذي في سورة البقرة إشارة إلى ظهور دولة الرسول ص إذ أول دولة ظهرت في بني هاشم كانت في دولة عبد المطلب
Then he-asws explained that every of those openings (of the Chapters) is an indication to the appearance of a government from the clan of Hashim-as, appearing during their termination. So ‘Alif Laam Meem’ which is in Surah Baqarah is an indication to the appearance of the government of the Rasool-saww, when the first government to appear among the clan of Hashim-as happened to be in the governance of Abdul Muttalib-as.
فهو مبدأ التأريخ و من ظهور دولته إلى ظهور دولة الرسول ص و بعثته كان قريبا من أحد و سبعين الذي هو عدد الم ف الم ذلِكَ إشارة إلى ذلك.
So it is the beginning of the date, and from the appearance of his-as governance to the governance of the Rasool-saww, and his-saww Prophet-hood was near to seventy-one, which is the number of ‘Alif Laam Meem’. Thus ‘Alif Laam Meem’, that is an indication to that.
و بعد ذلك في نظم القرآن الم الذي في آل عمران فهو إشارة إلى خروج الحسين ع إذ كان خروجه ع في أواخر سنة ستين من الهجرة و كان بعثته ص قبل الهجرة نحوا من ثلاث عشرة سنة و إنما كان شيوع أمره ص و ظهوره بعد سنتين من البعثة.
And after that, in the system of the Quran, ‘Alif Laam Meem’ which is in (Surah) Aal-e-Imran, it is an indication to the rebellion of Al-Husayn-asws, when his-asws rebellion was at the end of the year sixty from the Hijra, and his-saww Prophet-hood was before the Hijra, approximately thirteen years, and rather the prevalence of his-saww matter and its appearance was after two years from the Prophet-hood.
ثم بعد ذلك في نظم القرآن المص و قد ظهرت دولة بني العباس عند انقضائها و يشكل هذا بأن ظهور دولتهم و ابتداء بيعتهم كان في سنة اثنتين و ثلاثين و مائة و قد مضى من البعثة مائة و خمس و أربعون سنة فلا يوافق ما في الخبر.
Then after that, in the system of the Quran is ‘Alif Laam Meem Suad’, and the government of the Abbasids appeared at its termination, and this constitutes the emergence of their government and beginning of their allegiance which happened in the year one hundred and thirty-two, and one hundred and forty-five years had passed from the Prophet-hood, so it is not in accordance with what is in the Hadeeth.
و يمكن التفصي عنه بوجوه. الأول أن يكون مبدأ هذا التأريخ غير مبدأ الم بأن يكون مبدؤه ولادة النبي ص مثلا فإن بدو دعوة بني العباس كان في سنة مائة من الهجرة و ظهور بعض أمرهم في خراسان كان في سنة سبع أو ثمان و مائة و من ولادته ص إلى ذلك الزمان كان مائة و إحدى و ستين سنة.
And it is possible to separate these from aspects. The first is that the beginning of this date does not begin with ‘Alif Lam Meem’, by its beginning being the birth of the Prophet-saww. For example the call of the Abbasids was in the year one hundred from the Hijra and appearance of some of their matters in Khurasan was in the year one hundred and seven or eight, and from his-saww birth up to that time was one hundred and sixty-one years.
الثاني أن يكون المراد بقيام قائم ولد العباس استقرار دولتهم و تمكنهم و ذلك كان في أواخر زمان المنصور و هو يوافق هذا التأريخ من البعثة.
The second is that the intended happens to be the rising of Qaim-asws, sons of Abbas, the stability of their government and their empowerment, and that happened at the end of the time of Al Mansour, and it is in accordance with this date from the Prophet-hood.
الثالث أن يكون هذا الحساب مبنيا على حساب الأبجد القديم الذي ينسب إلى المغاربة و فيه صعفض قرشت ثخذ ظغش فالصاد في حسابهم ستون فيكون مائة و إحدى و ثلاثين
The third is that this calculation happens to have been built upon the calculation of the ancient Alphabet (ABJAD) which is attributed to the Moroccans and in it there is confusion in the numerical values. The ‘Suad’ in their calculation is (valued at) sixty, so it would be one hundred and thirty.
و سيأتي التصريح بأن حساب المص مبني على ذلك في خبر رحمة بن صدقة في كتاب القرآن فيوافق تأريخه تأريخ الم إذ في سنة مائة و سبع عشرة من الهجرة ظهرت دعوتهم في خراسان فأخذوا و قتل بعضهم.
And I shall be coming with the declaration that the calculation of ‘Alif Lam Meem Suad’ is built upon that in a Hadeeth by Rahmat Bin Sadaqa in ‘Kitab Al-Quran’. So it concurs with this date, the date of ‘Alif Lam Meem’ when in the year one hundred and seventeen from the Hijra, their call appeared in Khurasan, so they were seized and some of them were killed.
و يحتمل أن يكون مبدأ هذا التأريخ زمان نزول الآية و هي إن كانت مكية كما هو المشهور فيحتمل أن يكون نزولها في زمان قريب من الهجرة فيقرب من بيعتهم الظاهرة و إن كانت مدنية فيمكن أن يكون نزولها في زمان ينطبق على بيعتهم بغير تفاوت.
And it is possible that the beginning of this date was the time of the Revelation of the Verse, and it, if it was Makkan just as it is famous, it is possible that its Revelation was near to the time of the Hijra, so it would be close to their apparent allegiance. And if it was Medenite (Verse), it is possible that its Revelation happened to be in the time applicable upon their allegiance without difference.
و إذا رجعت إلى ما حققناه في كتاب القرآن في خبر رحمة بن صدقة ظهر لك أن الوجه الثالث أظهر الوجوه و مؤيد بالخبر و مثل هذا التصحيف كثيرا ما يصدر من النساخ لعدم معرفتهم بما عليه بناء الخبر فيزعمون أن ستين غلط لعدم مطابقته لما عندهم من الحساب فيصحفونها على ما يوافق زعمهم.
And when you refer to what we investigate in ‘Kitab Quran’ in the Hadeeth by Rahmat Bin Sadaqa, it would appear to you that the third aspect is the most apparent aspect, and it is supported by the Hadeeth. And similar to these corrections are numerous issued by the scribes due to them not knowing what they should be building the report upon. So they are claiming that ‘sixty’ is wrong due to it not matching what calculations were with them. Thus they are writing it based upon what is in accordance with their claims.
قوله فلما بلغت مدته أي كملت المدة المتعلقة بخروج الحسين ع فإن ما بين شهادته صلوات الله عليه إلى خروج بني العباس كان من توابع خروجه و قد انتقم الله من بني أمية في تلك المدة إلى أن استأصلهم.
His-asws words: ‘So when its term reaches’ – i.e., the term related with the rebellion of Al-Husayn-asws, for what is between his-asws martyrdom, may the Salawaat of Allah-azwj be upon him-asws, up to the emergence of the Abbasids, was a consequence of his-asws rebellion, and Allah-azwj Avenged from the clan of Umayya during that period up to their being uprooted.
قوله ع و يقوم قائمنا عند انقضائها بالر هذا يحتمل وجوها. الأول أن يكون من الأخبار المشروطة البدائية و لم يتحقق لعدم تحقق شرطه كما تدل عليه أخبار هذا الباب.
His-asws words: ‘And our-asws Qaim-ajfj would rise at the termination of ‘Alif Lam Ra’, this bears aspects. The first is that it happens to be from the previous conditional Ahadeeth, and it was not fulfilled because the conditions had not been fulfilled, just as the Ahadeeth of this chapter point upon.
الثاني أن يكون تصحيف المر و يكون مبدأ التأريخ ظهور أمر النبي ص قريبا من البعثة ك الم و يكون المراد بقيام القائم قيامه بالإمامة تورية فإن إمامته ع كانت في سنة ستين و مائتين فإذا أضيف إليه إحدى عشرة سنة قبل البعثة يوافق ذلك.
The second is that the correction of ‘Alif Lam Meem Ra’, and the beginning of the date happens to be the appearance of the matter of the Prophet-saww near to the Prophet-hood, like ‘Alif Lam Meem’, and the intended happens to be the rising of Al- Qaim-ajfj, his-ajfj standing with the hidden Imamate, for his-ajfj Imamate happened in the year two hundred and sixty. So when eleven years are added to it before the Prophet-hood, that would concur.
الثالث أن يكون المراد جميع أعداد كل الر يكون في القرآن و هي خمس مجموعها ألف و مائة و خمسة و خمسون و يؤيده أنه ع عند ذكر الم لتكرره ذكر ما بعده ليتعين السورة المقصودة و يتبين أن المراد واحد منها بخلاف الر لكون المراد جميعها فتفطن.
The third is that the intended happens to be entirety of the number, every ‘Alif Lam Ra’ happening to be in the Quran, and it is five. Their total is one thousand one hundred and fifty-five, and it is supported by that he-asws, at the mention of ‘Alif Lam Ra’, repeated it, mentioning what is after it to mean the intended Chapter, and explaining that the purpose is one from these, different to ‘Alif Lam Ra’ to mean the intended being all of them, so he understood.
الرابع أن يكون المراد انقضاء جميع الحروف مبتدئا ب الر بأن يكون الغرض سقوط المص من العدد أو الم أيضا و على الأول يكون ألفا و ستمائة و ستة و تسعين و على الثاني يكون ألفا و خمسمائة و خمسة و عشرين
The fourth is that the intent happens to be the termination of entirety of the letters, beginning with ‘Alif Lam Ra’, that the purpose happens to be the drop of ‘Alif Lam Meem Suad’ from the count, or ‘Alif Lam Meem’ as well. And based upon the first, it happens to be one thousand six hundred and ninety-six and based upon the second it happens to be one thousand five hundred and twenty-five.
و على حساب المغاربة يكون على الأول ألفين و ثلاثمائة و خمسة و عشرين و على الثاني ألفين و مائة و أربعة و تسعين و هذه أنسب بتلك القاعدة الكلية و هي قوله و ليس من حرف ينقضي إذ دولتهم ع آخر الدول لكنه بعيد لفظا و لا نرضى به رزقنا الله تعجيل فرجه ع.
And based upon the calculation of the Moroccans, the first would be two thousand three hundred and twenty-five, and the second would be two thousand one hundred and ninety-four. And this is more appropriate with that general rule, and it is his-asws word and there isn’t any letter terminating when their-asws government is last of the governments. But it is far-fetched, and we do not agree with it. May Allah-azwj Grace us the hastening of his-ajfj relief.
هذا ما سمحت به قريحتي بفضل ربي في حل هذا الخبر المعضل و شرحه فَخُذْ ما آتَيْتُكَ وَ كُنْ مِنَ الشَّاكِرِينَ و أستغفر الله من الخطاء و الخطل في القول و العمل إنه أرحم الراحمين.
This is what my heart as allowed, by the Grace of my Lord-azwj in solving this Hadeeth, the dilemma, and explaining it, therefore take what I Give you and be from the grateful ones!” [7:144]. And I seek Forgiveness of Allah-azwj from the mistakes and the errors in the words and the work, He-azwj is most Merciful of the merciful ones’.
14- شي، تفسير العياشي عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ أَتى أَمْرُ اللَّهِ فَلا تَسْتَعْجِلُوهُ قَالَ إِذَا أَخْبَرَ اللَّهُ النَّبِيَّ بِشَيْءٍ إِلَى وَقْتٍ فَهُوَ قَوْلُهُ أَتى أَمْرُ اللَّهِ فَلا تَسْتَعْجِلُوهُ حَتَّى يَأْتِيَ ذَلِكَ الْوَقْتُ
Tafseer Al Ayyashi – From Hisham Bin Salim, from one of our companions,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the Words of Allah-azwj: The Command of Allah will come, therefore do not hasten it. [16:1]. He-asws said: ‘When Allah-azwj Informed the Prophet-saww with something to a timing. So it is His-azwj Word: The Command of Allah will come, therefore do not hasten it. [16:1], until that time comes’.
وَ قَالَ إِنَّ اللَّهَ إِذَا أَخْبَرَ أَنَّ شَيْئاً كَائِنٌ فَكَأَنَّهُ قَدْ كَانَ.
And he-asws said: ‘Whenever Allah-azwj Informs that something would happen, it is as if it has already happened!’’[110]
15- ني، الغيبة للنعماني عَبْدُ الْوَاحِدِ بْنُ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ سَمِعَهُ يَقُولُ لَا تَزَالُونَ تَنْتَظِرُونَ حَتَّى تَكُونُوا كَالْمَعْزِ الْمَهُولَةِ الَّتِي لَا يُبَالِي الْجَازِرُ أَيْنَ يَضَعُ يَدَهُ مِنْهَا لَيْسَ لَكُمْ شَرَفٌ تُشَرِّفُونَهُ وَ لَا سَنَدٌ تُسْنِدُونَ إِلَيْهِ أُمُورَكُمْ.
(The book) ‘Al Ghayba’ of Al Numani – Abdul Wahid Bin Abdullah, from Muhammad Bin Ja’far, from Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Abu Al-Jaroud,
‘From Abu Ja’far-asws, he (the narrator) heard him-asws saying: ‘Do not cease to be waiting until you become like the goat carried (to the slaughter) which does not care where the butcher would place his hand from it. There wouldn’t be any nobility for you to be ennobled, nor any attribution to be attributed to of your affairs’’.[111]
16- ب، قرب الإسناد ابْنُ أَبِي الْخَطَّابِ عَنِ الْبَزَنْطِيِّ قَالَ سَأَلْتُ الرِّضَا ع عَنْ مَسْأَلَةٍ لِلرُّؤْيَا فَأَمْسَكَ ثُمَّ قَالَ إِنَّا لَوْ أَعْطَيْنَاكُمْ مَا تُرِيدُونَ لَكَانَ شَرّاً لَكُمْ وَ أُخِذَ بِرَقَبَةِ صَاحِبِ هَذَا الْأَمْرِ
(The book) ‘Qurb Al Asnad’ – Ibn Abu Al Khattab, from Al Bazanty who said,
‘I asked Al-Reza-asws about the issue of seeing (12th Imam-ajfj). He-asws withheld. Then he-asws said: ‘We-asws, if we-asws were to give you what you want, it would be evil for you all, and Master-ajfj of this command would be seized by the neck!’
قَالَ وَ قَالَ وَ أَنْتُمْ بِالْعِرَاقِ تَرَوْنَ أَعْمَالَ هَؤُلَاءِ الْفَرَاعِنَةِ وَ مَا أُمْهِلَ لَهُمْ فَعَلَيْكُمْ بِتَقْوَى اللَّهِ وَ لَا تَغُرَّنَّكُمُ الدُّنْيَا وَ لَا تَغْتَرُّوا بِمَنْ أُمْهِلَ لَهُ فَكَأَنَّ الْأَمْرَ قَدْ وَصَلَ إِلَيْكُمْ.
He (the narrator) said, ‘And he-asws said: ‘And you, at Al-Iraq, are seeing the deeds of these Pharaohs and what respite there is for them. So upon you all is to be with fear of Allah-azwj and do not let the world deceive you, nor be deceived with the one granted respite for him. It is as if the matter has already arrived to you all!’’[112]
17- ب، قرب الإسناد بِهَذَا الْإِسْنَادِ قَالَ قُلْتُ لِلرِّضَا ع جُعِلْتُ فِدَاكَ إِنَّ أَصْحَابَنَا رَوَوْا عَنْ شِهَابٍ- عَنْ جَدِّكَ ع أَنَّهُ قَالَ أَبَى اللَّهُ تَبَارَكَ وَ تَعَالَى أَنْ يُمَلِّكَ أَحَداً مَا مَلَّكَ رَسُولَ اللَّهِ ص ثَلَاثاً وَ عِشْرِينَ سَنَةً
(The book) ‘Qurb Al Asnad’ – By this chain, said,
‘I said to Al-Reza-asws, ‘May I be sacrificed for you-asws! Our companions are reporting from Shihab, from your-asws grandfather-asws having said: ‘Allah-azwj Blessed and Exalted Refused to Grant a kingdom to anyone what kingdom to Rasool-Allah-saww, twenty-three years!’
قَالَ إِنْ كَانَ أَبُو عَبْدِ اللَّهِ ع قَالَهُ جَاءَ كَمَا
He-asws said: ‘If Abu Abdullah-asws has said it, it would happen just as he-asws had said’.
قَالَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَأَيَّ شَيْءٍ تَقُولُ أَنْتَ
He (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! So which thing are you-asws saying?’
فَقَالَ مَا أَحْسَنَ الصَّبْرَ وَ انْتِظَارَ الْفَرَجِ أَ مَا سَمِعْتَ قَوْلَ الْعَبْدِ الصَّالِحِ وَ ارْتَقِبُوا إِنِّي مَعَكُمْ رَقِيبٌ وَ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ فَعَلَيْكُمْ بِالصَّبْرِ فَإِنَّهُ إِنَّمَا يَجِيءُ الْفَرَجُ عَلَى الْيَأْسِ وَ قَدْ كَانَ الَّذِينَ مِنْ قَبْلِكُمْ أَصْبَرَ مِنْكُمْ
He-asws said: ‘How excellent is the patience and awaiting the relief! Have you not heard the words of the righteous servant: and watch out, I (too) am watching out along with you [11:93]; and then wait. I am (also) with you from the waiting ones’ [7:71]. Therefore, upon you is to be with the patience, for surely, rather the relief would come upon the despair, and the ones who were before you were more patient than you!
وَ قَدْ قَالَ أَبُو جَعْفَرٍ ع هِيَ وَ اللَّهِ السُّنَنُ الْقُذَّةَ بِالْقُذَّةِ وَ مِشْكَاةً بِمِشْكَاةٍ وَ لَا بُدَّ أَنْ يَكُونَ فِيكُمْ مَا كَانَ فِي الَّذِينَ مِنْ قَبْلِكُمْ وَ لَوْ كُنْتُمْ عَلَى أَمْرٍ وَاحِدٍ كُنْتُمْ عَلَى غَيْرِ سُنَّةِ الَّذِينَ مِنْ قَبْلِكُمْ
And Abu Ja’far-asws had said: ‘By Allah-azwj! It is the Sunnah, the arrow with the arrow, and a lamp with the lamp, and there is no escape that it should happen among you all what had happened among those from before you, and had you been upon one matter, you would be upon other than the Sunnah of the those from before you.
وَ لَوْ أَنَّ الْعُلَمَاءَ وَجَدُوا مَنْ يُحَدِّثُونَهُمْ وَ يَكْتُمُ سِرَّهُمْ لَحَدَّثُوا وَ لَبَثُّوا الْحِكْمَةَ وَ لَكِنْ قَدِ ابْتَلَاكُمُ اللَّهُ عَزَّ وَ جَلَّ بِالْإِذَاعَةِ وَ أَنْتُمْ قَوْمٌ تُحِبُّونَّا بِقُلُوبِكُمْ وَ يُخَالِفُ ذَلِكَ فِعْلُكُمْ
And if only the scholars could have found someone they could be narrating to, and conceal their-asws secrets, and retain the wisdom. But Allah-azwj Mighty and Majestic has Tried you all with the broadcasting, and you are a people loving us-asws with your hearts but your deeds are opposing that.
وَ اللَّهِ مَا يَسْتَوِي اخْتِلَافُ أَصْحَابِكَ وَ لِهَذَا أُسِرَّ عَلَى صَاحِبِكُمْ لِيُقَالَ مُخْتَلِفِينَ مَا لَكُمْ لَا تَمْلِكُونَ أَنْفُسَكُمْ وَ تَصْبِرُونَ حَتَّى يَجِيءَ اللَّهُ تَبَارَكَ وَ تَعَالَى بِالَّذِي تُرِيدُونَ إِنَّ هَذَا الْأَمْرَ لَيْسَ يَجِيءُ عَلَى مَا تُرِيدُ النَّاسُ إِنَّمَا هُوَ أَمْرُ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ قَضَاؤُهُ وَ الصَّبْرُ وَ إِنَّمَا يَعْجَلُ مَنْ يَخَافُ الْفَوْتَ
By Allah-azwj! The differing of your companions are not the same, and for this (reason) I-asws am divulging to your companions for it to be said, ‘They are differing’. What is the matter with you all, you are not controlling yourselves and being patient until Allah-azwj Blessed and Exalted Comes with that which you want? This matter will not be coming upon what the people want! But rather, it is a Command of Allah-azwj Blessed and Exalted and His-azwj Decree. And (observe) the patience, and rather he would be hasty, the one who fear the lost (opportunity).
إِنَّ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ عَادَ صَعْصَعَةَ بْنَ صُوحَانَ فَقَالَ لَهُ يَا صَعْصَعَةُ لَا تَفْتَخِرْ عَلَى إِخْوَانِكَ بِعِيَادَتِي إِيَّاكَ وَ انْظُرْ لِنَفْسِكَ وَ كَأَنَّ الْأَمْرَ قَدْ وَصَلَ إِلَيْكَ وَ لَا يُلْهِيَنَّكَ الْأَمَلُ
Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, returned Sa’sa Bin Sowhan and said to him: ‘O Sa’sa! Do not pride upon your brothers due to my-asws consoling you, and consider yourself, and it is as if the Command has (already) arrived to you, and do not let the hopes distract you.
وَ قَدْ رَأَيْتَ مَا كَانَ مِنْ مَوْلَى آلِ يَقْطِينٍ وَ مَا وَقَعَ مِنْ عِنْدِ الْفَرَاعِنَةِ مِنْ أَمْرِكُمْ وَ لَوْ لَا دِفَاعُ اللَّهِ عَنْ صَاحِبِكُمْ وَ حُسْنِ تَقْدِيرِهِ لَهُ وَ لَكُمْ هُوَ وَ اللَّهِ مِنَ اللَّهِ وَ دِفَاعِهِ عَنْ أَوْلِيَائِهِ
And you have seen what happened from the slave of the family of Yaqteen and what occurred in the presence of the Pharaohs of your affairs, and what is Allah-azwj had not Defended your companion and Improved his management for him and for you all? By Allah-azwj! It is from Allah-azwj and His-azwj Defence of His-azwj friends.
أَ مَا كَانَ لَكُمْ فِي أَبِي الْحَسَنِ صَلَوَاتُ اللَّهِ عَلَيْهِ عِظَةٌ مَا تَرَى حَالَ هِشَامٍ هُوَ الَّذِي صَنَعَ بِأَبِي الْحَسَنِ ع مَا صَنَعَ وَ قَالَ لَهُمْ وَ أَخْبَرَهُمْ أَ تَرَى اللَّهَ يَغْفِرُ لَهُ مَا رَكِبَ مِنَّا
Was there no exhortation for you all in Abu Al-Hassan-asws, may the Salawaat of Allah-azwj be upon him-asws? Don’t you see the state of Hisham? He is the one who did with Abu Al-Hassan-asws what he did, and said to them, and informed them. Do you see Allah-azwj would Forgive for him for what he had dealt with us-asws?’
وَ قَالَ لَوْ أَعْطَيْنَاكُمْ مَا تُرِيدُونَ لَكَانَ شَرّاً لَكُمْ وَ لَكِنَّ الْعَالِمَ يَعْمَلُ بِمَا يَعْلَمُ.
And he-asws said: ‘If we-asws were to give you what you want, it would be evil for you all, but the knowledgeable one works with what he knows’’.[113]
18- ع، علل الشرائع أَبِي عَنِ الْحِمْيَرِيِّ بِإِسْنَادِهِ يَرْفَعُهُ إِلَى عَلِيِّ بْنِ يَقْطِينٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ مُوسَى ع مَا بَالُ مَا رُوِيَ فِيكُمْ مِنَ الْمَلَاحِمِ لَيْسَ كَمَا رُوِيَ وَ مَا رُوِيَ فِي أَعَادِيكُمْ قَدْ صَحَّ
(The book) ‘Illal Al Sharaie’ – My father, from Al Himeyri, by his chain raising it to Ali Bin Yaqteen who said,
‘I said to Abu Al-Hassan Musa-asws, ‘What is the matter what has been reported regarding you-asws all, from the epic events, isn’t as has been reported, and what has been reported regarding your enemies has turned out to be correct?’
فَقَالَ صَلَّى اللَّهُ عَلَيْهِ إِنَّ الَّذِي خَرَجَ فِي أَعْدَائِنَا كَانَ مِنَ الْحَقِّ فَكَانَ كَمَا قِيلَ وَ أَنْتُمْ عُلِّلْتُمْ بِالْأَمَانِيِّ فَخَرَجَ إِلَيْكُمْ كَمَا خَرَجَ.
He-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘That which has emerged regarding our-asws enemies was from the truth, so it happened as had been said, and you are interpreting with your aspirations, so it comes out to you just as it has come out!’’[114]
19- ج، الإحتجاج الْكُلَيْنِيُّ عَنْ إِسْحَاقَ بْنِ يَعْقُوبَ أَنَّهُ خَرَجَ إِلَيْهِ عَلَى يَدِ مُحَمَّدِ بْنِ عُثْمَانَ الْعَمْرِيِّ أَمَّا ظُهُورُ الْفَرَجِ فَإِنَّهُ إِلَى اللَّهِ وَ كَذَبَ الْوَقَّاتُونَ.
(The book) ‘Al Ihtijaj’ – Al Kulayni, from Is’haq Bin Yaqoub,
‘It (letter) came out to him upon the hand of Muhammad Bin Usman Al-Amry: ‘As for appearance of the relief, it is up to Allah-azwj, and the timers are lying!’’[115]
20- ك، إكمال الدين أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الْفَضْلِ عَنْ أَبِيهِ عَنْ مَنْصُورٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا مَنْصُورُ إِنَّ هَذَا الْأَمْرَ لَا يَأْتِيكُمْ إِلَّا بَعْدَ إِيَاسٍ لَا وَ اللَّهِ حَتَّى تُمَيَّزُوا لَا وَ اللَّهِ حَتَّى تُمَحَّصُوا لَا وَ اللَّهِ حَتَّى يَشْقَى مَنْ يَشْقَى وَ يَسْعَدَ مَنْ يَسْعَدُ.
(The book) ‘Ikmal Al Deen’ – My father, from Ali, from his father, from Muhammad Bin Al Fazl, from his father, from Mansour who said,
‘Abu Abdullah-asws said: ‘O Mansour! This matter will not come to you except after despair. No, by Allah-azwj, until you are distinguished! No, by Allah-azwj, until you are scrutinised! No, by Allah-azwj, until he is wretched, the one who is wretched, and he is fortunate, the one who is fortunate’’.[116]
21- ك، إكمال الدين أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنِ الْحِمْيَرِيِّ عَنِ الْيَقْطِينِيِّ عَنْ صَالِحِ بْنِ مُحَمَّدٍ عَنْ هَانِئٍ التَّمَّارِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ لِصَاحِبِ هَذَا الْأَمْرِ غَيْبَةً الْمُتَمَسِّكُ فِيهَا بِدِينِهِ كَالْخَارِطِ لِلْقَتَادِ ثُمَّ قَالَ هَكَذَا بِيَدِهِ ثُمَّ قَالَ إِنَّ لِصَاحِبِ هَذَا الْأَمْرِ غَيْبَةً فَلْيَتَّقِ اللَّهَ عَبْدٌ وَ لْيَتَمَسَّكْ بِدِينِهِ.
(The book) ‘Ikmal Al Deen’ – My father and Ibn Al Waleed, both together from Al Himeyri, from Al Yaqteeny, from Salih Bin Muhammad, from Hany Al Tammar who said,
‘Abu Abdullah-asws said: ‘For Master-ajfj of this command there will be an occultation. During it, the one adhering with his religion would be like holder of the thorns’. Then he-asws said: ‘Like this!’ – by his-asws hand. Then he-asws said: ‘For Master-ajfj of the command there will be an occultation, so let a servant fear Allah-azwj and let him adhere with his religion’’.[117]
22- ك، إكمال الدين أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ بَزِيعٍ عَنْ عَبْدِ اللَّهِ الْأَصَمِّ عَنِ الْحُسَيْنِ بْنِ مُخْتَارٍ الْقَلَانِسِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَيْفَ أَنْتُمْ إِذَا بَقِيتُمْ بِلَا إِمَامٍ هُدًى وَ لَا عَلَمٍ يَبْرَأُ بَعْضُكُمْ مِنْ بَعْضٍ فَعِنْدَ ذَلِكَ تُمَيَّزُونَ وَ تُمَحَّصُونَ وَ تُغَرْبَلُونَ وَ عِنْدَ ذَلِكَ اخْتِلَافُ السِّنِينَ وَ إِمَارَةٌ مِنْ أَوَّلِ النَّهَارِ وَ قَتْلٌ وَ قَطْعٌ فِي آخِرِ النَّهَارِ.
(The book) ‘Ikmal Al Deen’ – My father, from Sa’ad, from Ibn Abu Al Khattab, from Ibn Bazie, from Abdullah Al Asammi, from Al-Husayn Bin Mukhtar Al Qalanisy, from Abdul Rahman Bin Sayaba,
‘From Abu Abdullah-asws having said: ‘How will you be when you remain without an Imam-ajfj of guidance nor any knowledge. Some of you will disavow from others. During that, you will be distinguished, and scrutinised, and sifted, and during that the years will differ (climate wise), and there will be an emirate at the beginning of the day, and he would be killed and cut off at the end of the day’’.[118]
23- غط، الغيبة للشيخ الطوسي الْغَضَائِرِيُّ عَنِ الْبَزَوْفَرِيِّ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ ابْنِ قُتَيْبَةَ عَنِ ابْنِ شَاذَانَ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ عَنْ أَبِيهِ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ جَمَاعَةً نَتَحَدَّثُ فَالْتَفَتَ إِلَيْنَا فَقَالَ فِي أَيِّ شَيْءٍ أَنْتُمْ أَيْهَاتَ أَيْهَاتَ لَا وَ اللَّهِ لَا يَكُونُ مَا تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ حَتَّى تُغَرْبَلُوا لَا وَ اللَّهِ لَا يَكُونُ مَا تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ حَتَّى تُمَيَّزُوا لَا وَ اللَّهِ لَا يَكُونُ مَا تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ إِلَّا بَعْدَ إِيَاسٍ لَا وَ اللَّهِ لَا يَكُونُ مَا تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ حَتَّى يَشْقَى مَنْ شَقِيَ وَ يَسْعَدَ مَنْ سَعِدَ.
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Al Gazairy, from Al Bazufary, from Ahmad Bin Idrees, from Ibn Quteyba, from Ibn Shazan, from Ibn Abu Najran, from Muhammad Bin Mansour, from his father who said,
‘We were a group in the presence of Abu Abdullah-asws, discussing. He-asws turned to us and said: ‘Which thing are you (discussing)? Far be it! Far be it! No, by Allah-azwj! It will not happen, what you are extending your eyes to, until you are sifted! No, by Allah-azwj, it will not happen what you are extending your eyes to, until you are distinguished! No, by Allah-azwj! It will not happen, what you are extending your eyes to except after despair! No, by Allah-azwj! It will not happen what you are extending your eyes to, until he is wretched, the one who is wretched, and he is fortunate, the one who is fortunate’’.[119]
ني، الغيبة للنعماني الْكُلَيْنِيُّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ وَ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ عَنْ أَبِيهِ قَالَ كُنْتُ أَنَا وَ الْحَارِثُ بْنُ الْمُغِيرَةِ وَ جَمَاعَةٌ مِنْ أَصْحَابِنَا جُلُوساً عِنْدَ أَبِي جَعْفَرٍ ع يَسْمَعُ كَلَامَنَا قَالَ وَ ذَكَرَ مِثْلَهُ إِلَّا أَنَّهُ يَقُولُ فِي كُلِّ مَرَّةٍ لَا وَ اللَّهِ مَا يَكُونُ مَا تَمُدُّونَ إِلَيْهِ أَعْنَاقَكُمْ بِيَمِينٍ.
(The book) ‘Al Ghayba’ of Al Numani – Al Kulayni, from Muhammad Bin Al-Hassan, and Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhammad Bin Sinan, from Muhammad Bin Mansour, from his father who said,
‘I and Al-Haris Bin Al-Mugheir, and a group of our companions were seated in the presence of Abu Ja’far-asws. He-asws heard our talk. He-asws said’ – and mentioned similar to it except that he-asws said every time: ‘No, by Allah-azwj, it will not happen what you are extending your necks to’, by the right hand (gesture)’’.[120]
24- غط، الغيبة للشيخ الطوسي أَحْمَدُ بْنُ إِدْرِيسَ عَنِ ابْنِ قُتَيْبَةَ عَنِ ابْنِ شَاذَانَ عَنِ الْبَزَنْطِيِّ قَالَ قَالَ أَبُو الْحَسَنِ ع أَمَا وَ اللَّهِ لَا يَكُونُ الَّذِي تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ حَتَّى تُمَيَّزُوا وَ تُمَحَّصُوا وَ حَتَّى لَا يَبْقَى مِنْكُمْ إِلَّا الْأَنْدَرُ ثُمَّ تَلَا أَمْ حَسِبْتُمْ أَنْ تُتْرَكُوا وَ لَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جاهَدُوا مِنْكُمْ وَ يَعْلَمَ الصَّابِرِينَ.
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Ahmad Bin Idrees, from Ibn Quteyba, from Ibn Shazan, from Al Bazanty who said,
‘Abu Al-Hassan-asws said: ‘But, by Allah-azwj, it will not happen, that which you are extending your necks to, until you are distinguished, and scrutinised, and until there does not remain from you all except the rarest’. Then he-asws recited: Do you reckon that you would be entering the Paradise when Allah has not yet (Made) Known those who strive hard from among you, and (Made) Known the patient ones? [3:142]’’.[121]
25- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِ مِثْلَهُ وَ زَادَ فِيهِ وَ تُمَحَّصُوا ثُمَّ يَذْهَبُ مِنْ كُلِّ عَشَرَةٍ شَيْءٌ وَ لَا يَبْقَى.
(The book) ‘Qurb Al Asnad’ – Ibn Isa, from Al Bazanty –
‘Similar to it, and there is an increase in it: ‘And you will be scrutinised, then something would go away from every ten, and not remain’’.[122]
26- غط، الغيبة للشيخ الطوسي سَعْدُ بْنُ عَبْدِ اللَّهِ عَنِ الْحُسَيْنِ بْنِ عِيسَى الْعَلَوِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ قَالَ إِذَا فُقِدَ الْخَامِسُ مِنْ وُلْدِ السَّابِعِ مِنَ الْأَئِمَّةِ فَاللَّهَ اللَّهَ فِي أَدْيَانِكُمْ لَا يُزِيلَنَّكُمْ عَنْهَا أَحَدٌ يَا بُنَيَّ إِنَّهُ لَا بُدَّ لِصَاحِبِ هَذَا الْأَمْرِ مِنْ غَيْبَةٍ حَتَّى يَرْجِعَ عَنْ هَذَا الْأَمْرِ مَنْ كَانَ يَقُولُ بِهِ إِنَّمَا هِيَ مِحْنَةٌ مِنَ اللَّهِ امْتَحَنَ اللَّهُ بِهَا خَلْقَهُ.
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Sa’ad Bin Abdullah, from Al-Husayn Bin Isa Al Alawy, from his father, from his grandfather,
‘From Ali son of Ja’far-asws, from his brother-asws Musa Bin Ja’far-asws having said: ‘When the fifth from the seventh son-asws from the Imams-asws is lost (to the people), so Allah-azwj! Allah-azwj! Regarding your religions. Let not one of you be removed from it. O my-asws son-asws! There is no escape for Master-ajfj of this command from an occultation until he will retract from the matter, the one who was believing in it. But rather, it is a Test from Allah-azwj which Allah-azwj Tests His-azwj creatures with’’.[123]
27- غط، الغيبة للشيخ الطوسي الْأَسَدِيُّ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ أَبِي بَصِيرٍ قَالا سَمِعْنَا أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يَكُونُ هَذَا الْأَمْرُ حَتَّى يَذْهَبَ ثُلُثَا النَّاسِ فَقُلْنَا إِذَا ذَهَبَ ثُلُثَا النَّاسِ فَمَنْ يَبْقَى فَقَالَ أَ مَا تَرْضَوْنَ أَنْ تَكُونُوا فِي الثُّلُثِ الْبَاقِي.
(The book) ‘Ghayba’ of the Sheykh Al Tusi – Al Asadi, from Sahl, from Muhammad Bin Al-Husayn, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim and Abu Baseer both said,
‘We heard Abu Abdullah-asws saying: ‘This matter cannot happen until two-thirds of the people are gone’. We said, ‘When two-thirds of the people are gone, who will remain?’ He-asws are you not please that you (Shias) will be among the remaining third?’’[124]
28- غط، الغيبة للشيخ الطوسي رُوِيَ عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع مَتَى يَكُونُ فَرَجُكُمْ فَقَالَ هَيْهَاتَ هَيْهَاتَ لَا يَكُونُ فَرَجُنَا حَتَّى تُغَرْبَلُوا ثُمَّ تُغَرْبَلُوا ثُمَّ تُغَرْبَلُوا يَقُولُهَا ثَلَاثاً حَتَّى يَذْهَبَ الْكَدِرُ وَ يَبْقَى الصَّفْوُ.
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – It is reported from Jabir Al Jufy who said,
‘I said to Abu Ja’far-asws, ‘When will your-asws relief happen?’ He-asws said: ‘Far be it! Far be it! Our-asws relief will not happen until you are sifted! Then you are sifted! Then you are sifted’ – saying it thrice – ‘Until the impurity is removed, and the purity remains’’.[125]
29- ني، الغيبة للنعماني عَلِيُّ بْنُ أَحْمَدَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنْ مُوسَى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي أَحْمَدَ عَنْ إِبْرَاهِيمَ بْنِ هُلَيْلٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ع جُعِلْتُ فِدَاكَ مَاتَ أَبِي عَلَى هَذَا الْأَمْرِ وَ قَدْ بَلَغْتُ مِنَ السِّنِينَ مَا قَدْ تَرَى أَمُوتُ وَ لَا تُخْبِرُنِي بِشَيْءٍ
(The book) ‘Al Ghayba’ – Ali Bin Ahmad, from Ubeydullah Bin Musa, from Musa Bin Muhammad, from Ahmad Bin Abu Ahmad, from Ibrahim Bin Huleyl who said,
‘I said to Abu Al-Hassan-asws, ‘May I be sacrificed for you-asws! My father died upon this matter, and I have reached from the years what you-asws see. I am dying and you have not informed me with anything!’
فَقَالَ يَا أَبَا إِسْحَاقَ أَنْتَ تَعْجَلُ فَقُلْتُ إِي وَ اللَّهِ أَعْجَلُ وَ مَا لِي لَا أَعْجَلُ وَ قَدْ بَلَغْتُ مِنَ السِّنِّ مَا تَرَى
He-asws said: ‘O Abu Is’haq! Are you in haste?’ I said, ‘Yes, by Allah-azwj! I am hasty, and why should I not be hasty, and I have reached from the years what you-asws can see?’
فَقَالَ أَمَا وَ اللَّهِ يَا أَبَا إِسْحَاقَ مَا يَكُونُ ذَلِكَ حَتَّى تُمَيَّزُوا وَ تُمَحَّصُوا وَ حَتَّى لَا يَبْقَى مِنْكُمْ إِلَّا الْأَقَلُّ ثُمَّ صَعَّرَ كَفَّهُ.
He-asws said: ‘But, by Allah-azwj, O Abu Is’haq! That will not happen until you are distinguished, and scrutinised, and until there does not remain from you all except very few’ – then he-asws shook his-asws palm’’.[126]
30- ني، الغيبة للنعماني عَلِيُّ بْنُ أَحْمَدَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا ع وَ اللَّهِ مَا يَكُونُ مَا تَمُدُّونَ أَعْيُنَكُمْ إِلَيْهِ حَتَّى تُمَحَّصُوا وَ تُمَيَّزُوا وَ حَتَّى لَا يَبْقَى مِنْكُمْ إِلَّا الْأَنْدَرُ فَالْأَنْدَرُ.
(The book) ‘Al Ghayba’ of Al Numani – Ali Bin Ahmad, from Ubeydullah Bin Musa, from Muhammad Bin Al-Husayn, from Safwan Bin Yahya who said,
‘Abu Al-Hassan Al-Reza-asws said: ‘By Allah-azwj! It will not happen, what you are extending your eyes to, until you are scrutinised, and distinguished, and until there does not remain from you all except the rarest of the rarest’’.[127]
31- ني، الغيبة للنعماني عَلِيُّ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الرَّازِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي الْمَغْرَاءِ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سَمِعَهُ يَقُولُ وَيْلٌ لِطُغَاةِ الْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ قُلْتُ جُعِلْتُ فِدَاكَ كَمْ مَعَ الْقَائِمِ مِنَ الْعَرَبِ قَالَ شَيْءٌ يَسِيرٌ فَقُلْتُ وَ اللَّهِ إِنَّ مَنْ يَصِفُ هَذَا الْأَمْرَ مِنْهُمْ لَكَثِيرٌ فَقَالَ لَا بُدَّ لِلنَّاسِ مِنْ أَنْ يُمَحَّصُوا وَ يُمَيَّزُوا وَ يُغَرْبَلُوا وَ يَخْرُجُ فِي الْغِرْبَالِ خَلْقٌ كَثِيرٌ.
(The book) ‘Al Ghayba’ of Al Numani’ – Ali Bin Al-Husayn, from Muhammad Al Attar, from Muhammad Bin Al-Hassan Al Razy, from Muhammad Bin Ali Al Kufy, from Ibn Mahboub, from Abu Al Magra’a, from Ibn Abu Yafour,
‘From Abu Abdullah-asws, he (the narrator) heard him-asws saying: ‘Woe be to the Arab tyrants, from an evil which has drawn near!’ I said, ‘May I be sacrificed for you-asws! How many Arabs will there be with Al-Qaim-ajfj?’ He-asws said: ‘A small number’. I said, ‘By Allah-azwj! The ones from them who are describing as being with this matter, are a lot!’ He-asws said: ‘There is no escape for the people from being scrutinised, and distinguished, and sifted, and a lot of people would come out during the churning’’.[128]
32- ني، الغيبة للنعماني عَلِيُّ بْنُ أَحْمَدَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ زِيَادٍ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ ع يَقُولُ وَ اللَّهِ لَتُمَيَّزُنَّ وَ اللَّهِ لَتُمَحَّصُنَّ وَ اللَّهِ لَتُغَرْبَلُنَّ كَمَا يُغَرْبَلُ الزُّؤَانُ مِنَ الْقَمْحِ.
(The book) ‘Al Ghayba’ of the Numani – Ali Bin Ahmad, from Ubeydullah Bin Musa, from Ahmad Bin Muhammad, from Al-Husayn Bin Ali Bin Ziyad, from Al Batainy, from Abu Baseer who said,
‘I heard Abu Ja’far Muhammad-asws Bin Ali-asws saying: ‘By Allah-azwj, you will be distinguished! By Allah-azwj, you will be scrutinised! By Allah-azwj, you will be sifted just as the wheat is sifted from the chaff!’’[129]
33- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنِ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنِ ابْنِ جَبَلَةَ عَنْ مِسْكِينٍ الرَّحَّالِ عَنْ عَلِيِّ بْنِ الْمُغِيرَةِ عَنْ عَمِيرَةَ بِنْتِ نُفَيْلٍ قَالَتْ سَمِعْتُ الْحَسَنَ بْنَ عَلِيٍّ ع يَقُولُ لَا يَكُونُ الْأَمْرُ الَّذِي تَنْتَظِرُونَ حَتَّى يَبْرَأَ بَعْضُكُمْ مِنْ بَعْضٍ وَ يَتْفُلَ بَعْضُكُمْ فِي وُجُوهِ بَعْضٍ وَ حَتَّى يَلْعَنَ بَعْضُكُمْ بَعْضاً وَ حَتَّى يُسَمِّيَ بَعْضُكُمْ بَعْضاً كَذَّابِينَ.
(The book) ‘Al Ghayba’ of al Numani – Ibn Uqdah, from Al Qasim Bin Muhammad Bin Al-Husayn, from Isa Bin Hisham, from Ibn Jabalah, from Miskeen Al Rahaal, from Ali Bin Al Mugheira, from Ameyra Bint Nufeyl who said,
‘I heard Al-Hassan-asws Bin Ali-asws (Al-Askari-asws) saying: ‘The matter which you are awaiting cannot happen until some of you disavow from others, and some of you spit in the faces of others, and until some of you curse others, and until some of you name others as liars!’’[130]
34- ني، الغيبة للنعماني مُحَمَّدٌ وَ أَحْمَدُ ابْنَا الْحَسَنِ عَنْ أَبِيهِمَا عَنْ ثَعْلَبَةَ عَنْ أَبِي كَهْمَسٍ عَنْ عِمْرَانَ بْنِ مِيثَمٍ عَنْ مَالِكِ بْنِ ضَمْرَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَا مَالِكَ بْنَ ضَمْرَةَ كَيْفَ أَنْتَ إِذَا اخْتَلَفَتِ الشِّيعَةُ هَكَذَا وَ شَبَّكَ أَصَابِعَهُ وَ أَدْخَلَ بَعْضَهَا فِي بَعْضٍ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا عِنْدَ ذَلِكَ مِنْ خَيْرٍ
(The book) ‘Al Ghayba’ of Al Numani – Muhammad and Ahmad, two sons of Al-Hassan, from their father, from Sa’alba, from Abu Kahmas, from Imran Bin Meesam, from Malik Bin Zamra who said,
‘Amir Al-Momineen-asws said: ‘O Malik Bin Zamra! How will you be when the Shias differ like this!’ – and he-asws intertwined his-asws fingers and inserted some of these into others. I said, ‘O Amir Al-Momineen-asws! There would be no good during that’.
قَالَ الْخَيْرُ كُلُّهُ عِنْدَ ذَلِكَ يَا مَالِكُ عِنْدَ ذَلِكَ يَقُومُ قَائِمُنَا فَيُقَدِّمُ سَبْعِينَ رَجُلًا يَكْذِبُونَ عَلَى اللَّهِ وَ عَلَى رَسُولِهِ فَيَقْتُلُهُمْ ثُمَّ يَجْمَعُهُمُ اللَّهُ عَلَى أَمْرٍ وَاحِدٍ.
He-asws said: ‘The good, all of it would be during that! O Malik! During that our-asws Qaim-ajfj will rise, so seventy men would come forward lying upon Allah-azwj and upon His-azwj Rasool-saww. He-ajfj will kill them. Then Allah-azwj will Unite them upon one matter’’.[131]
35- ني، الغيبة للنعماني الْكُلَيْنِيُّ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ الم أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُونَ ثُمَّ قَالَ لِي مَا الْفِتْنَةُ فَقُلْتُ جُعِلْتُ فِدَاكَ الَّذِي عِنْدَنَا أَنَّ الْفِتْنَةَ فِي الدِّينِ ثُمَّ قَالَ يُفْتَنُونَ كَمَا يُفْتَنُ الذَّهَبُ ثُمَّ قَالَ يُخْلَصُونَ كَمَا يُخْلَصُ الذَّهَبُ.
(The book) ‘Al Ghayba’ of Al Numani – Al Kulayni, from a number of his companion, from Ahmad Bin Muhammad, from Muammar Bin Khallad who said,
‘I heard Abu Al-Hassan-asws saying: ‘Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2]. Then he-asws said to me: ‘What is the Trial?’ I said, ‘May I be sacrificed for you-asws! That which is with us it the Trial in the religion’. Then he-asws said: ‘They will be Tried just as the gold is tried’. Then he-asws said: ‘They will be purified just as the gold is purified’’.[132]
36- ني، الغيبة للنعماني الْكُلَيْنِيُّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ سُلَيْمَانَ بْنِ صَالِحٍ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ الْبَاقِرِ ع قَالَ قَالَ لِي إِنَّ حَدِيثَكُمْ هَذَا لَتَشْمَئِزُّ مِنْهُ الْقُلُوبُ قُلُوبُ الرِّجَالِ فَانْبِذُوا إِلَيْهِمْ نَبْذاً فَمَنْ أَقَرَّ بِهِ فَزِيدُوهُ وَ مَنْ أَنْكَرَهُ فَذَرُوهُ إِنَّهُ لَا بُدَّ مِنْ أَنْ تَكُونَ فِتْنَةٌ يَسْقُطُ فِيهَا كُلُّ بِطَانَةٍ وَ وَلِيجَةٍ حَتَّى يَسْقُطَ فِيهَا مَنْ يَشُقُّ الشَّعْرَةَ بِشَعْرَتَيْنِ حَتَّى لَا يَبْقَى إِلَّا نَحْنُ وَ شِيعَتُنَا.
(The book) ‘Al Ghayba’ of Al Numani – Al Kulayni, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Suleyman Bin Salih,
‘Raising it to Abu Ja’far Al-Baqir-asws, he (the narrator) said, ‘He-asws said to me: ‘These Ahadeeth of yours, the hearts would be constricted from it, the hearts of men. So give it to them gradually. The one who acknowledges with it, increase it for him, and the one who denies it, leave him! There is no escape from the occurrence of Fitna during which every insider and confidant would fall, to the extent that the one who splits a hair into two hairs, until there does not remain except us-asws and our-asws Shias!’’[133]
37- ني، الغيبة للنعماني أَحْمَدُ بْنُ هَوْذَةَ عَنْ أَبِي هَرَاسَةَ الْبَاهِلِيِّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ النَّهَاوَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ عَنْ صَبَّاحٍ الْمُزَنِيِّ عَنِ الْحَارِثِ بْنِ حَصِيرَةَ عَنِ ابْنِ نُبَاتَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ كُونُوا كَالنَّحْلِ فِي الطَّيْرِ لَيْسَ شَيْءٌ مِنَ الطَّيْرِ إِلَّا وَ هُوَ يَسْتَضْعِفُهَا وَ لَوْ عَلِمَتِ الطَّيْرُ مَا فِي أَجْوَافِهَا مِنَ الْبَرَكَةِ لَمْ يَفْعَلْ بِهَا ذَلِكَ خَالِطُوا النَّاسَ بِأَلْسِنَتِكُمْ وَ أَبْدَانِكُمْ وَ زَايِلُوهُمْ بِقُلُوبِكُمْ وَ أَعْمَالِكُمْ
(The book) ‘Al Ghayba’ of Al Numani – Ahmad Bin Hawza, from Abu Harasa Al Bahily, from Ibrahim Bin Is’haq Al Nahawandy, from Abdullah Bin Hammad Al Ansary, from Sabbah Al Muzanny, from Al Haris Bin Haseyra, from Ibn Nubata,
‘From Amir Al-Momineen-asws having said: ‘Be like the bees among the birds. There isn’t anything from the birds except and it weakens it, and if the birds were to know what Blessings there are inside the bee, they would not do that with it. Mingle with the people with your tongues and your bodies and be away from them with your hearts and you deeds.
فَوَ الَّذِي نَفْسِي بِيَدِهِ مَا تَرَوْنَ مَا تُحِبُّونَ حَتَّى يَتْفُلَ بَعْضُكُمْ فِي وُجُوهِ بَعْضٍ وَ حَتَّى يُسَمِّيَ بَعْضُكُمْ بَعْضاً كَذَّابِينَ وَ حَتَّى لَا يَبْقَى مِنْكُمْ أَوْ قَالَ مِنْ شِيعَتِي [إِلَّا] كَالْكُحْلِ فِي الْعَيْنِ وَ الْمِلْحِ فِي الطَّعَامِ
By the One-azwj in Whose Hand is my-asws soul! You will not be seeing what you are loving (to see) until some of you spit in the faces of others, and until some of you name others as liars, and until there does not remain from you’ – or said: ‘From my-asws Shias, except like the Kohl in the eyes, and the salt in the food.
وَ سَأَضْرِبُ لَكُمْ مَثَلًا وَ هُوَ مَثَلُ رَجُلٍ كَانَ لَهُ طَعَامٌ فَنَقَّاهُ وَ طَيَّبَهُ ثُمَّ أَدْخَلَهُ بَيْتاً وَ تَرَكَهُ فِيهِ مَا شَاءَ اللَّهُ ثُمَّ عَادَ إِلَيْهِ فَإِذَا هُوَ قَدْ أَصَابَهُ السُّوسُ فَأَخْرَجَهُ وَ نَقَّاهُ وَ طَيَّبَهُ ثُمَّ أَعَادَهُ إِلَى الْبَيْتِ فَتَرَكَهُ مَا شَاءَ اللَّهُ ثُمَّ عَادَ إِلَيْهِ فَإِذَا هُوَ قَدْ أَصَابَ طَائِفَةً مِنْهُ السُّوسُ فَأَخْرَجَهُ وَ نَقَّاهُ وَ طَيَّبَهُ وَ أَعَادَهُ
And I-asws shall strike an example for you all, and it is an example of a man having food for him. He cleans it and makes it good. Then he enters it into a room and leave it therein for as long as Allah-azwj so Desires. Then he returns to it, and behold, it has been afflicted by decay. So he takes it out and cleans it and makes it good, then returns it to the room. He leaves it for as long as Allah-azwj so Desires. Then he returns to it, and behold, a part of it has been afflicted with the decay. So he extracts it and cleans it and makes it good and returns it.
وَ لَمْ يَزَلْ كَذَلِكَ حَتَّى بَقِيَتْ مِنْهُ رِزْمَةٌ كَرِزْمَةِ الْأَنْدَرِ لَا يَضُرُّهُ السُّوسُ شَيْئاً وَ كَذَلِكَ أَنْتُمْ تُمَيَّزُونَ حَتَّى لَا يَبْقَى مِنْكُمْ إِلَّا عِصَابَةٌ لَا تَضُرُّهَا الْفِتْنَةُ شَيْئاً.
And he does not cease doing like that until a bundle remains like the rarest of bundles (from the threshing). The decay does not harm it of anything. And like that are you (Shias). You will be distinguished until there does not remain from you except a party, the Fitna does not harm it of anything’’.[134]
بيان قوله ع كالنحل في الطير أمر بالتقية أي لا تظهروا لهم ما في أجوافكم من دين الحق كما أن النحل لا يظهر ما في بطنها على الطيور و إلا لأفنوها.
Explanation: His-asws words: ‘Like the bees among the birds’, is an instruction to be with the Taqiyya (dissimulation), i.e. do not reveal to them what is inside you all from the religion of truth just as the bee does not reveal to the birds what is in its belly or else, they would annihilate it.
38- ني، الغيبة للنعماني عَبْدُ الْوَاحِدِ بْنُ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ رَبَاحٍ عَنْ مُحَمَّدِ بْنِ الْعَبَّاسِ بْنِ عِيسَى عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ إِنَّمَا مَثَلُ شِيعَتِنَا مَثَلُ أَنْدَرٍ يَعْنِي بِهِ بَيْتاً فِيهِ طَعَامٌ- فَأَصَابَهُ آكِلٌ فَنُقِّيَ ثُمَّ أَصَابَهُ آكِلٌ فَنُقِّيَ حَتَّى بَقِيَ مِنْهُ مَا لَا يَضُرُّهُ الْآكِلُ وَ كَذَلِكَ شِيعَتُنَا يُمَيَّزُونَ وَ يُمَحَّصُونَ حَتَّى يَبْقَى مِنْهُمْ عِصَابَةٌ لَا تَضُرُّهَا الْفِتْنَةُ.
(The book) ‘Al Ghayba’ of Al Numani – Abdul Wahid Bin Abdullah, from Ahmad Bin Muhammad Bin Rabbah, from Muhammad Bin Abbas Bin Isa, from Al batainy, from Abu baser who said,
‘Abu Ja’far Muhammad-asws Bin Ali Al-Baqir-asws said: ‘But rather, an example of our-asws Shias is an example of storage’ – meaning by it a room where food (grain) is stored. It gets afflicted by decay, so he cleans it. Then it is afflicted by decay, so he cleans it, until there remains from it what the decay cannot harm it. And like that are our-asws Shias. They will be distinguished, and scrutinised until there does not remain from them a party, the Fitna does not harm it’’.[135]
39- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ الْمُحَمَّدِيِّ عَنِ التَّفْلِيسِيِّ عَنِ السَّمَنْدِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع أَنَّهُ قَالَ الْمُؤْمِنُونَ يُبْتَلَوْنَ ثُمَّ يُمَيِّزُهُمُ اللَّهُ عِنْدَهُ إِنَّ اللَّهَ لَمْ يُؤْمِنِ الْمُؤْمِنِينَ مِنْ بَلَاءِ الدُّنْيَا وَ مَرَائِرِهَا وَ لَكِنَّهُ آمَنَهُمْ مِنَ الْعَمَى وَ الشَّقَاءِ فِي الْآخِرَةِ
(The book) ‘Al Ghayba’ of Al Numani – Ibn Uqdah, from Ja’far Bin Abdullah Al Muhammadi, from Al Tafleesi, from Al Samandy,
‘From J’afar-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘The Momineen would be afflicted, then Allah-azwj will Distinguish them during it. Allah-azwj does not Keep the Momineen safe from afflictions of the world and its bitterness, but He-azwj Keeps them safe from the blindness and the wretchedness in the Hereafter’.
ثُمَّ قَالَ كَانَ الْحُسَيْنُ بْنُ عَلِيٍّ ع يَضَعُ قَتْلَاهُ بَعْضَهُمْ عَلَى بَعْضٍ ثُمَّ يَقُولُ قَتْلَانَا قَتْلَى النَّبِيِّينَ وَ آلِ النَّبِيِّينَ.
Then he-asws said: ‘Al-Husayn-asws Bin Ali-asws had placed his-asws slain ones upon each other, then he-asws said: ‘Our-asws slain are slain of the Prophets-as and Progeny of the Prophets-as’’.[136]
40- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ وَ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قُلْتُ مَا لِهَذَا الْأَمْرِ أَمَدٌ يُنْتَهَى إِلَيْهِ نُرِيحُ أَبْدَانَنَا قَالَ بَلَى وَ لَكِنَّكُمْ أَذَعْتُمْ فَأَخَّرَهُ اللَّهُ.
(The book) ‘Al Ghayba’ of Al Numan – Ibn Uqdah, from Ali Bin Al-Husayn, from Al-Hassan Bin Ali Bin Yusuf, and Muhammad Bin Ali, from Sa’dan Bin Musli, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘Is there no extent to this matter we can be ending to, to rest our bodies?’ He-asws said: ‘Yes, but you had broadcast it, so Allah-azwj Delayed it’’.[137]
41- ني، الغيبة للنعماني عَلِيُّ بْنُ أَحْمَدَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى الْعَبَّاسِيِّ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا مُحَمَّدُ مَنْ أَخْبَرَكَ عَنَّا تَوْقِيتاً فَلَا تَهَابُهُ أَنْ تُكَذِّبَهُ فَإِنَّا لَا نُوَقِّتُ وَقْتاً.
(The book) ‘Al Ghayba’ of Al Numani – Ali Bin Ahmad, from Ubeydullah Bin Musa Al Abbasi, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Ibn Bukeyr, from Muhammad Bin Muslim who said,
‘O Muhammad-asws! One who informs you from us-asws of a timing, do not be scared of belying him, for we-asws have not timed it with a timing’’.[138]
42- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ الْفَضْلِ بْنِ إِبْرَاهِيمَ وَ سَعْدَانَ بْنِ إِسْحَاقَ بْنِ سَعِيدٍ وَ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَبْدِ الْمَلِكِ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ الْقَطَوَانِيِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَدْ كَانَ لِهَذَا الْأَمْرِ وَقْتٌ وَ كَانَ فِي سَنَةِ أَرْبَعِينَ وَ مِائَةٍ فَحَدَّثْتُمْ بِهِ وَ أَذَعْتُمُوهُ فَأَخَّرَهُ اللَّهُ عَزَّ وَ جَلَّ.
(The book) ‘Al Ghayba’ of Al Numani – Ibn Uqdah, from Muhammad Bin Al Fazl Bin Ibrahim, and Sa’dan Bin Is’haq Bin Saeed, and Ahmad Bin Al-Hassan Bin Abdul Malik, and Muhammad Bin Al-Husayn Al Qatwany, altogether from Ibn Mahboub, from Is’haq Bin Ammar who said,
‘I heard Abu Abdullah-asws saying: ‘There was a timing for this matter, and it was in the year one hundred and forty, but you narrated with it and broadcast it, so Allah-azwj Mighty and Majestic delayed it’’.[139]
43- ني، الغيبة للنعماني وَ بِهَذَا الْإِسْنَادِ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا إِسْحَاقُ إِنَّ هَذَا الْأَمْرَ قَدْ أُخِّرَ مَرَّتَيْنِ.
(The book) ‘Al Ghayba’ of Al Numani – And by this chain from Ibn Mahboub, from Is’haq Bin Ammar who said,
‘Abu Abdullah-asws said: ‘O Is’haq! This matter has been Delayed twice’’.[140]
44- ني، الغيبة للنعماني الْكُلَيْنِيُّ عَنْ عِدَّةٍ مِنْ شُيُوخِهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنِ الْقَائِمِ فَقَالَ كَذَبَ الْوَقَّاتُونَ إِنَّا أَهْلُ بَيْتٍ لَا نُوَقِّتُ ثُمَّ قَالَ أَبَى اللَّهُ إِلَّا أَنْ يُخَالِفَ وَقْتَ الْمُوَقِّتِينَ.
(The book) ‘Al Ghayba’ of Al Numani – Al Kulayni, from a number of his elders, from Al Barqy, from his father, from Al Qasim Bin Muhammad, from Al Batainy, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about Al-Qaim-ajfj. He-asws said: ‘The timers are lying! We-asws, People-asws of the Household, are not timing (it)’. Then he-asws said: ‘Allah-azwj Refused, except that He-azwj would Differ from the timing of the timers’’.[141]
45- ني، الغيبة للنعماني الْكُلَيْنِيُّ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْخَزَّازِ عَنْ عَبْدِ الْكَرِيمِ الْخَثْعَمِيِّ عَنِ الْفَضْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قُلْتُ لَهُ إِنَّ لِهَذَا الْأَمْرِ وَقْتاً
(The book) ‘Al Ghayba’ of Al Numani – Al Kulayni, from Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al-Hassan Bin Ali Al Khazzaz, from Abdul Kareem Al Khas’amy, from Al Fazl Bin Yasaar,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I said to him-asws, ‘Is there any timing for this matter?’
فَقَالَ كَذَبَ الْوَقَّاتُونَ إِنَّ مُوسَى ع لَمَّا خَرَجَ وَافِداً إِلَى رَبِّهِ وَاعَدَهُمْ ثَلَاثِينَ يَوْماً فَلَمَّا زَادَهُ اللَّهُ تَعَالَى عَلَى الثَّلَاثِينَ عَشْراً قَالَ لَهُ قَوْمُهُ قَدْ أَخْلَفَنَا مُوسَى فَصَنَعُوا مَا صَنَعُوا
He-asws said: ‘The timers are lying! When Musa-as went out as a delegate to his-as Lord-azwj, he-as promised them thirty days. When Allah-azwj the Exalted Increased ten upon thirty, his-as people said to him-as, ‘Musa-as has broken his-as promise to us!’ So they did what they did’.
قَالَ- فَإِذَا حَدَّثْنَاكُمْ بِحَدِيثٍ فَجَاءَ عَلَى مَا حَدَّثْنَاكُمْ بِهِ فَقُولُوا صَدَقَ اللَّهُ وَ إِذَا حَدَّثْنَاكُمْ بِحَدِيثٍ فَجَاءَ عَلَى خِلَافِ مَا حَدَّثْنَاكُمْ بِهِ فَقُولُوا صَدَقَ اللَّهُ تُؤْجَرُوا مَرَّتَيْنِ.
He-asws said: ‘Whenever we-asws narrate to you all with a Hadeeth, and it comes upon what we-asws had narrated to you with, then say, ‘Allah-azwj Spoke the truth!’ And whenever we-asws narrate to you all with a Hadeeth, and it comes upon different to what we-asws had narrated with, then say, ‘Allah-azwj Spoke the truth!’ You will be Recompensed twice’’.[142]
46- ني، الغيبة للنعماني الْكُلَيْنِيُّ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ إِسْمَاعِيلَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ ذَكَرْنَا عِنْدَهُ مُلُوكَ بَنِي فُلَانٍ فَقَالَ إِنَّمَا هَلَكَ النَّاسُ مِنِ اسْتِعْجَالِهِمْ لِهَذَا الْأَمْرِ إِنَّ اللَّهَ لَا يَعْجَلُ لِعَجَلَةِ الْعِبَادِ إِنَّ لِهَذَا الْأَمْرِ غَايَةً يُنْتَهَى إِلَيْهَا فَلَوْ قَدْ بَلَغُوهَا لَمْ يَسْتَقْدِمُوا سَاعَةً وَ لَمْ يَسْتَأْخِرُوا.
(The book) ‘Al Ghayba’ of Al Numani – Al Kulayni, from Al-Husayn Bin Muhammad, from Ja’far Bin Muhammad, from Al Qasim Bin Ismail, from Al-Hassan Bin Ali, from Ibrahim Bin Mihzam,
‘From Abu Abdullah-asws having said: ‘We mentioned in his-asws presence the kingdom of the sons of so and so (Abbasids). He-asws said: ‘But rather the people are destroyed due to their hastening for this matter. Allah-azwj will not Haste due to the hastening of the servants. There is a peak for this matter it will be ending to. If it reaches it, it will not be brought forward for a moment, and will not be delayed (for a moment)’’.[143]
47- ني، الغيبة للنعماني عَلِيُّ بْنُ أَحْمَدَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْقَلَانِسِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنِ الْحَضْرَمِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّا لَا نُوَقِّتُ هَذَا الْأَمْرَ.
(The book) ‘Al Ghayba’ of Al Numani – Ali Bin Ahmad, from Ubeydullah Bin Musa, from Muhammad Bin Ahmad Al Qalanisy, from Muhammad Bin Ali, from Abu Jameela, from Al Hazramy who said,
‘I heard Abu Abdullah-asws saying: ‘We-asws have not timed this matter’’.[144]
48- ني، الغيبة للنعماني عَلِيُّ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الرَّازِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ جَبَلَةَ عَنْ عَلِيِّ بْنِ أَبِي حَازِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَتَى خُرُوجُ الْقَائِمِ ع فَقَالَ يَا بَا مُحَمَّدٍ إِنَّا أَهْلَ الْبَيْتِ لَا نُوَقِّتُ وَ قَدْ قَالَ مُحَمَّدٌ ع كَذَبَ الْوَقَّاتُونَ
(The book) ‘Al Ghayba’ of Al Numani – Ali Bin Al-Husayn, from Muhammad Al Attar, from Muhammad Bin Al-Hassan Al Razy, from Muhammad Bin Ali, from Ibn Jabalah, from Ali Bin Abu Hazim, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! When will be the emergence of Al-Qaim-ajfj?’ O Abu Muhammad! We-asws, People-asws of the Household are not timing, and Muhammad-asws (Al-Baqir-asws) had said: ‘The timers are lying!’
يَا بَا مُحَمَّدٍ إِنَّ قُدَّامَ هَذَا الْأَمْرِ خَمْسَ عَلَامَاتٍ أَوَّلُهُنَّ النِّدَاءُ فِي شَهْرِ رَمَضَانَ وَ خُرُوجُ السُّفْيَانِيِّ وَ خُرُوجُ الْخُرَاسَانِيِّ وَ قَتْلُ النَّفْسِ الزَّكِيَّةِ وَ خَسْفٌ بِالْبَيْدَاءِ
O Abu Muhammad! In front of his matter there are five signs. The first of these is the call during a month of Ramazan, and emergence of Al-Sufyani, and emergence of Al-Khurasani, and killing of the pure soul, and submergence at Al-Bayda’a’.
ثُمَّ قَالَ يَا بَا مُحَمَّدٍ إِنَّهُ لَا بُدَّ أَنْ يَكُونَ قُدَّامَ ذَلِكَ الطَّاعُونَانِ الطَّاعُونُ الْأَبْيَضُ وَ الطَّاعُونُ الْأَحْمَرُ قُلْتُ جُعِلْتُ فِدَاكَ أَيُّ شَيْءٍ الطَّاعُونُ الْأَبْيَضُ وَ أَيُّ شَيْءٍ الطَّاعُونُ الْأَحْمَرُ
Then he-asws said: ‘O Abu Muhammad! Surely there is no escape before that from there being two plagues – a white plague and a red plague’. I said, ‘May I be sacrificed for you-asws! Which thing is the white plague and which thing is the red plague?’
قَالَ الطَّاعُونُ الْأَبْيَضُ الْمَوْتُ الْجَاذِفُ وَ الطَّاعُونُ الْأَحْمَرُ السَّيْفُ وَ لَا يَخْرُجُ الْقَائِمُ حَتَّى يُنَادَى بِاسْمِهِ مِنْ جَوْفِ السَّمَاءِ فِي لَيْلَةِ ثَلَاثٍ وَ عِشْرِينَ فِي شَهْرِ رَمَضَانَ لَيْلَةَ جُمُعَةٍ
He-asws said: ‘The white plague is the quick general death (killing groups), and the red plague is the sword (wars), and Al-Qaim-ajfj will not emerge until his-ajfj name is called out with from the inside of the sky during the night of the 23rd of Ramazan, the night of Friday’.
قُلْتُ بِمَ يُنَادَى قَالَ بِاسْمِهِ وَ اسْمِ أَبِيهِ أَلَا إِنَّ فُلَانَ بْنَ فُلَانٍ قَائِمُ آلِ مُحَمَّدٍ فَاسْمَعُوا لَهُ وَ أَطِيعُوهُ
I said, ‘By what will he-ajfj (a.j.) be called?’ He-asws said: ‘By his-ajfj name and the name of his-ajfj father: ‘Indeed! So and so, son of so and so is Qaim-ajfj of the Progeny of Muhammad-saww, so listen to him-ajfj and obey him-ajfj!’
فَلَا يَبْقَى شَيْءٌ خَلَقَ اللَّهُ فِيهِ الرُّوحَ إِلَّا سَمِعَ الصَّيْحَةَ فَتُوقِظُ النَّائِمَ وَ يَخْرُجُ إِلَى صَحْنِ دَارِهِ وَ تَخْرُجُ الْعَذْرَاءُ مِنْ خِدْرِهَا وَ يَخْرُجُ الْقَائِمُ مِمَّا يَسْمَعُ وَ هِيَ صَيْحَةُ جَبْرَئِيلَ ع.
So there will not remain anything Allah-azwj has Created a soul to be in it, except he would hear the scream. The sleeping one would wake up and come out to the courtyard of his house, and the virgins would come out from their veiled chambers, and Al-Qaim-ajfj will emerge from what he-ajfj would have heard, and it is the scream of Jibraeel-as’’.[145]
49- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ اللَّهَ أَوْحَى إِلَى عِمْرَانَ أَنِّي وَاهِبٌ لَكَ ذَكَراً سَوِيّاً مُبَارَكاً يُبْرِئُ الْأَكْمَهَ وَ الْأَبْرَصَ وَ يُحْيِي الْمَوْتَى بِإِذْنِ اللَّهِ وَ جَاعِلُهُ رَسُولًا إِلَى بَنِي إِسْرَائِيلَ
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ibn Riab, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Revealed to Imran-as: “I-azwj shall be Bestowing to you-as a male (child), complete, Blessed. He-as will cure the blind and the leper, and he-as will revive the dead by the Permission of Allah-azwj. And I-azwj shall Make him-as a Messenger-as to the children of Israel!”
فَحَدَّثَ عِمْرَانُ امْرَأَتَهُ حَنَّةَ بِذَلِكَ وَ هِيَ أُمُّ مَرْيَمَ فَلَمَّا حَمَلَتْ كَانَ حَمْلُهَا بِهَا عِنْدَ نَفْسِهَا غلام [غُلَاماً] فَلَمَّا وَضَعَتْها قالَتْ رَبِّ إِنِّي وَضَعْتُها أُنْثى … وَ لَيْسَ الذَّكَرُ كَالْأُنْثى أَيْ لَا تَكُونُ الْبِنْتُ رَسُولًا يَقُولُ اللَّهُ عَزَّ وَ جَلَ وَ اللَّهُ أَعْلَمُ بِما وَضَعَتْ
Imran-as narrated to his-as wife Hannah-as with that, and she-as is mother-as of Maryam-as. When she-as was expecting, her-as term in her-as view was that of a boy. So when she placed (gave birth to) it, she said: ‘My Lord! Surely I have placed a female’ – – and the male isn’t like the female; [3:36] – i.e., the daughter cannot be a Messenger-as. Allah-azwj Mighty and Majestic Said: and Allah was more Knowing of what she placed [3:36].
فَلَمَّا وَهَبَ اللَّهُ لِمَرْيَمَ عِيسَى كَانَ هُوَ الَّذِي بَشَّرَ بِهِ عِمْرَانَ وَ وَعَدَهُ إِيَّاهُ فَإِذَا قُلْنَا فِي الرَّجُلِ مِنَّا شَيْئاً فَكَانَ فِي وَلَدِهِ أَوْ وَلَدِ وَلَدِهِ فَلَا تُنْكِرُوا ذَلِكَ.
When Allah-azwj Bestowed Isa-as to Maryam-as, he-as was the one who Imran-as had been Given the glad tidings with and Promised to him-as. So when we-asws say something regarding the man from us-asws, it could happen in his-asws son-asws, or a son-asws of his-asws son-asws, so do not be denying that’’.[146]
بيان حاصل هذا الحديث و أضرابه أنه قد يحمل المصالح العظيمة الأنبياء و الأوصياء ع على أن يتكلموا في بعض الأمور على وجه المجاز و التورية و بالأمور البدائية على ما سطر في الكتاب المحو و الإثبات
Explanation: The result of this Hadeeth and its types is that it may hold great interests of the Prophets-as and the successors-asws based upon that they-asws spoke regarding some of the affairs upon an aspect of the metaphor and the puns, and with the old matters upon what is veiled in the book, the deleted and the affirmed.
ثم يظهر للناس خلاف ما فهموه من الكلام الأول فيجب عليهم أن لا يحملوه على الكذب و يعلموا أن المراد منه غير ما فهموه كمعنى مجازي أو كان وقوعه مشروطا بشرط لم يتحقق.
Then it appears to the people difference to what they had understood from the first speech, so it obligates upon that that they should not carry it upon the lies and know that the intent is other than what they had understood, like the metaphorical meaning, or its occurrence was conditional with a condition not having been met yet.
و من جملة ذلك زمان قيام القائم ع و تعيينه من بينهم ع لئلا ييأس الشيعة و يسلوا أنفسهم من ظلم الظالمين بتوقع قرب الفرج فربما قالوا فلان القائم و مرادهم القائم بأمر الإمامة كما قالوا كلنا قائمون بأمر الله
And from the total of that time is rising of Al-Qaim-asws and seeing him-ajfj from between them, lest the Shias despair and they can comfort themselves from the injustices of the oppressors by anticipating the nearness of the relief. At times they would say, ‘So and so is Al-Qaim-ajfj’, their intent would be the one standing with the Imamate just as they-asws had said: ‘All of us-asws are standing with the Commands of Allah-azwj’.
و ربما فهمت الشيعة أنه القائم بأمر الجهاد و الخارج بالسيف أو أرادوا أنه إن أذن الله له في ذلك يقوم به أو إن عملت الشيعة بما يجب عليهم من الصبر و كتمان السر و طاعة الإمام يقوم به أو كما روي عن الصادق ع أنه قال ولدي هو القائم. و المراد به السابع من ولده لا ولده بلا واسطة.
And at time the Shias would understand that he-ajfj is the one standing with the matter of Al-Jihad and the rebel with the sword, or they intend that there is a Permission of Allah-azwj for him-ajfj regarding that to be standing by it, or if the Shias knew what patience is obligated upon them and concealment of the secret and obedience of the Imam-asws to be standing by it, or just as it is reported from Al-Sadiq-asws having said: ‘My-asws son-asws, he-ajfj is Al-Qaim-ajfj’ – and the intended by it is the seventh from his-asws son-asws, ot his-asws son-asws without an intermediary.
ثم مثل ذلك بما أوحى الله سبحانه إلى عمران أني واهب لك ذكرا و كان المراد ولد الولد و فهمت حنة أنه الولد بلا واسطة
Then he-asws gave an example of that with what Allah-azwj the Glorious had Revealed to Imran-as: “I-azwj shall Bestow to you-as a male (child)!” And the Intended was a son of the son, and Hannah-as understood it as being the son without an intermediary.
فالمراد بقوله ع فإذا قلنا إلى آخره أي بحسب فهم الناس أو ظاهر اللفظ أو المراد أنه قيل فيه حقيقة و لكن كان مشروطا بأمر لم يقع فوقع فيه البداء بالمعنى الذي حققناه في بابه و وقع في ولده.
The intended by his-asws words: ‘When we-asws say’ – up to its end, i.e. by where the people understand, or apparent wordings, or the intent that the reality was said regarding it, but it was conditional with a matter which did not occur, and the Change of Decision occurred in it with the meaning which we have achieved in its subject, and in occurred in his son.
و على هذا ما ذكر في أمر عيسى ع إنما ذكر على التنظير و إن لم تكن بينهما مطابقة تامة أو كان أمر عيسى أيضا كذلك بأنه كان قدر في الولد بلا واسطة و أخبر به ثم وقع فيه البداء و صار في ولد الولد.
And based upon this is what he-asws mentioned regarding the matter of Isa-as. But rather he-asws mentioned it upon the observation, and if it does not happen to be an exact match between the two, or the matter of Isa-as happened like that as well that it was Determined to be in the son without an intermediary and He-azwj Informed with it, then the Change of Decision occurred in it, and it came to be in a son of the son.
و يحتمل المثل و مضربه معا وجها آخر و هو أن يكون المراد فيهما معنى مجازيا على وجه آخر ففي المثل أطلق الذكر السوي على مريم ع لأنها سبب وجود عيسى ع إطلاقا لاسم المسبب على السبب
And the example and the proverb both together may have another aspect, and it is that the intended regarding them both is the metaphorical meaning based upon another aspect. So in the example is the link of the complete male was upon Maryam-as because she-as was the means of the existence of Isa-as absolutely to the name of the caused upon the cause.
و كذا في المضرب أطلق القائم على من في صلبه القائم إما على الوجه المذكور أو إطلاقا لاسم الجزء على الكل و إن كانت الجزئية أيضا مجازية و الله يعلم مرادهم ع.
And like that is regarding the example linked to Al-Qaim-ajfj based upon the one in whose lineage is Al-Qaim-ajfj, either upon the mentioned aspect or linked to the name, the part upon the whole, and even if the parts as well were metaphorical. And Allah-azwj Knows their-asws intentions’.
50- كِتَابُ الْمُحْتَضَرِ، لِلْحَسَنِ بْنِ سُلَيْمَانَ تِلْمِيذِ الشَّهِيدِ رَحْمَةُ اللَّهِ عَلَيْهِمَا قَالَ رُوِيَ أَنَّهُ وَجَدَ بِخَطِّ مَوْلَانَا أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع مَا صُورَتُهُ قَدْ صَعِدْنَا ذُرَى الْحَقَائِقِ بِأَقْدَامِ النُّبُوَّةِ وَ الْوَلَايَةِ وَ سَاقَهُ إِلَى أَنْ قَالَ وَ سَيَسْفِرُ لَهُمْ يَنَابِيعُ الْحَيَوَانِ بَعْدَ لَظَى النِّيرَانِ لِتَمَامِ الم وَ طه وَ الطَّوَاسِينِ مِنَ السِّنِينَ.
‘Kitab Al Muhtazar’ of Al-Hassan Bin Suleyman, student of the martyr, may Allah-azwj have Mercy on them, said,
‘It has been found being in the handwriting of our Master-asws Abu Muhammad Al-Askari-asws, its print was: ‘We-asws have ascended to the realities by the advent of the Prophet-hood and the Wilayah’ – and continued it up to he-asws said: ‘And there shall appear to them the springs of life after the flames of fires to complete the years, ‘Alif Lam Meem’ and ‘Ta Ha’, and the ‘Ta Sin Meem’ (from Surahs Shuara, and Naml and Al-Qasas)’’.[147]
بيان يحتمل أن يكون المراد كل الم و كل ما اشتمل عليها من المقطعات أي المص و المراد جميعها مع طه و الطواسين ترتقي إلى ألف و مائة و تسعة و خمسين و هو قريب من أظهر الوجوه التي ذكرناها في خبر أبي لبيد و يؤيده كما أومأنا إليه.
Explanation: It is possible that the intended is every ‘Ali Lam Meem’, and all what is inclusive upon it from the abbreviations, i.e. ‘Alif Lam Meem Suad’, and the intended of their total along with ‘Ta Ha’, and ‘Ta Sin Meem’ (all three), come up to one thousand one hundred and fifty-nine, and it is closer from the apparent aspect which we have mentioned in the Hadeeth by Labeed, and it is supported just as we have gestured to it.
[1] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 1
[2] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 2
[3] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 3
[4] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 4 a
[5] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 4 b
[6] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 5 a
[7] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 5 b
[8] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 5 c
[9] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 6
[10] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 7
[11] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 8
[12] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 9 a
[13] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 9 b
[14] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 10
[15] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 11
[16] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 12 a
[17] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 12 b
[18] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 12 c
[19] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 13
[20] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 14 a
[21] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 14 c
[22] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 14 d
[23] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 15
[24] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 16
[25] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 17
[26] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 18
[27] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 19
[28] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 20
[29] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 21
[30] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 22 a
[31] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 22 b
[32] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 22 c
[33] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 22 d
[34] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 23 a
[35] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 23 b
[36] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 24
[37] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 25
[38] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 26
[39] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 27
[40] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 28
[41] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 29
[42] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 30
[43] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 31
[44] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 32
[45] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 33
[46] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 34 a
[47] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 34 b
[48] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 35
[49] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 36
[50] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 37
[51] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 38
[52] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 39
[53] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 40
[54] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 41
[55] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 42
[56] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 43
[57] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 44
[58] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 45 a
[59] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 45 b
[60] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 46
[61] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 47
[62] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 48
[63] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 49
[64] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 50
[65] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 51
[66] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 52
[67] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 53
[68] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 54
[69] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 55 a
[70] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 55 b
[71] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 55 c
[72] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 55 d
[73] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 18 H 55 e
[74] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 19 H 1
[75] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 1
[76] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 2
[77] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 3
[78] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 4
[79] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 5
[80] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 6
[81] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 7
[82] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 8
[83] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 9
[84] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 10
[85] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 11
[86] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 12
[87] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 13
[88] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 14
[89] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 15
[90] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 16
[91] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 17
[92] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 18
[93] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 19
[94] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 20
[95] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 21
[96] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 20 H 22
[97] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 1
[98] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 2
[99] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 3
[100] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 4
[101] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 5
[102] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 6
[103] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 7
[104] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 8
[105] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 9
[106] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 10
[107] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 11
[108] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 12
[109] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 13
[110] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 14
[111] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 15
[112] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 16
[113] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 17
[114] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 18
[115] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 19
[116] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 20
[117] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 21
[118] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 22
[119] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 23 a
[120] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 23 b
[121] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 24
[122] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 25
[123] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 26
[124] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 27
[125] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 28
[126] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 29
[127] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 30
[128] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 31
[129] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 32
[130] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 33
[131] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 34
[132] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 35
[133] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 36
[134] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 37
[135] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 38
[136] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 39
[137] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 40
[138] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 41
[139] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 42
[140] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 43
[141] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 44
[142] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 45
[143] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 46
[144] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 47
[145] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 48
[146] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 49
[147] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 21 H 50