Volume 52
Part 2 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
باب 22 فضل انتظار الفرج و مدح الشيعة في زمان الغيبة و ما ينبغي فعله في ذلك الزمان
CHAPTER 22 – MERITS OF AWAITING THE RELIEF AND PRAISE OF THE SHIAS IN THE TIME OF OCCULTATION AND WHAT IS APPROPRIATE TO BE DOING DURING THAT TIME
1- ل، الخصال فِي خَبَرِ الْأَعْمَشِ قَالَ الصَّادِقُ ع مِنْ دِينِ الْأَئِمَّةِ الْوَرَعُ وَ الْعِفَّةُ وَ الصَّلَاحُ إِلَى قَوْلِهِ وَ انْتِظَارُ الْفَرَجِ بِالصَّبْرِ.
(The book) ‘Al Khisal’ in a Hadeeth by Al Amsh,
‘Al-Sadiq-asws said: ‘From the religion of the Imams-asws is the devoutness, and the chastity, and the righteousness’ – up to his-asws words: ‘And awaiting the relief with the patience’’.[1]
2- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَفْضَلُ أَعْمَالِ أُمَّتِي انْتِظَارُ فَرَجِ اللَّهِ عَزَّ وَ جَلَّ.
(The book) ‘Uyoon Akhbar Al-Reza-asws’ – By the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The most superior of deeds of my-saww community is awaiting the Relief of Allah-azwj Mighty and Majestic’’.[2]
3- ما، الأمالي للشيخ الطوسي ابْنُ حَمَّوَيْهِ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ بَكْرٍ عَنِ ابْنِ مُقْبِلٍ عَنْ عَبْدِ اللَّهِ بْنِ شَبِيبٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ الْقَرَوِيِّ عَنْ سَعِيدِ بْنِ مُسْلِمٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ رَضِيَ عَنِ اللَّهِ بِالْقَلِيلِ مِنَ الرِّزْقِ رَضِيَ اللَّهُ عَنْهُ بِالْقَلِيلِ مِنَ الْعَمَلِ وَ انْتِظَارُ الْفَرَجِ عِبَادَةٌ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Ibn Hamawiya, from Muhammad Bin Muhammad Bin Bakr, from Ibn Muqbil, from Abdullah Bin Shabeeb, from Is’haq Bin Muhammad Al Qarawy, from Saeed Bin Muslim,
‘From Ali-asws Bin Al-Husayn-asws, from his-asws father-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘One who is pleased from Allah-azwj with the little of the sustenance, Allah-azwj would be Pleased with him with the little of the deeds, and awaiting the relief is (an act of) worship’’.[3]
أَقُولُ سَيَأْتِي فِي بَابِ مَوَاعِظِ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ سَأَلَ عَنْهُ رَجُلٌ أَيُّ الْأَعْمَالِ أَحَبُّ إِلَى اللَّهِ عَزَّ وَ جَلَّ قَالَ انْتِظَارُ الْفَرَجِ.
I (Majlisi) am saying: ‘I shall be bringing in the chapter of the exhortations of Amir Al-Momineen-asws that a man had asked him-asws, ‘Which of the deeds is most Beloved to Allah-azwj Mighty and Majestic?’ He-asws said: ‘Awaiting the relief’’.[4]
4- ج، الإحتجاج عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ تَمْتَدُّ الْغَيْبَةُ بِوَلِيِّ اللَّهِ الثَّانِي عَشَرَ مِنْ أَوْصِيَاءِ رَسُولِ اللَّهِ ص وَ الْأَئِمَّةِ بَعْدَهُ
(The book) ‘Al Ihtijaj’ – From Abu Hamza Al Sumali, from Abu Khalid Al Kabuly,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘The occultation with a Guardian-asws of Allah-azwj will be extended, the twelfth from the successors-asws of Rasool-Allah-saww and the Imams-asws from after him-saww.
يَا أَبَا خَالِدٍ إِنَّ أَهْلَ زَمَانِ غَيْبَتِهِ الْقَائِلُونَ بِإِمَامَتِهِ الْمُنْتَظِرُونَ لِظُهُورِهِ أَفْضَلُ أَهْلِ كُلِّ زَمَانٍ لِأَنَّ اللَّهَ تَعَالَى ذِكْرُهُ أَعْطَاهُمْ مِنَ الْعُقُولِ وَ الْأَفْهَامِ وَ الْمَعْرِفَةِ مَا صَارَتْ بِهِ الْغَيْبَةُ عِنْدَهُمْ بِمَنْزِلَةِ الْمُشَاهَدَةِ وَ جَعَلَهُمْ فِي ذَلِكَ الزَّمَانِ بِمَنْزِلَةِ الْمُجَاهِدِينَ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ص بِالسَّيْفِ
O Abu Khalid! The people of the time of his-ajfj occultation, the speakers (believers) with his-ajfj Imamate, the ones awaiting his-ajfj appearance would be more superior than the people of every time period, because Allah-azwj, Exalted is His-azwj Mention will be Giving them, from the intellects and the understanding and the recognition, what would make the occultation in their view to be at the status of eye-witnessing, and He-azwj will Make them, during that time, to be at the status of the fighters with the sword in front of Rasool-Allah-azwj.
أُولَئِكَ الْمُخْلَصُونَ حَقّاً وَ شِيعَتُنَا صِدْقاً وَ الدُّعَاةُ إِلَى دِينِ اللَّهِ سِرّاً وَ جَهْراً وَ قَالَ ع انْتِظَارُ الْفَرَجِ مِنْ أَعْظَمِ الْفَرَجِ.
They are the truly sincere ones, and our-asws sincere Shias, and the callers to the religion of Allah-azwj secretly and openly’. And he-asws said: ‘Awaiting the relief is from the mightiest reliefs’’.[5]
5- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ دَخَلْنَا عَلَى أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع وَ نَحْنُ جَمَاعَةٌ بَعْدَ مَا قَضَيْنَا نُسُكَنَا فَوَدَّعْنَاهُ وَ قُلْنَا لَهُ أَوْصِنَا يَا ابْنَ رَسُولِ اللَّهِ
(The book) ‘Al Amali’ of the Sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from Al Kulayni, from Ali, from his father, from Al Yaqteeny, from Yunus, from Amro Bin Shimr, from Jabir who said,
‘We entered to see Abu Ja’far Muhammad-asws Bin Ali-asws, and we were a group, after having fulfilled our rituals. We bade him-asws farewell and said to him-asws, ‘Advise us, O son-asws of Rasool-Allah-saww!’
فَقَالَ لِيُعِنْ قَوِيُّكُمْ ضَعِيفَكُمْ وَ لْيَعْطِفْ غَنِيُّكُمْ عَلَى فَقِيرِكُمْ وَ لْيَنْصَحِ الرَّجُلُ أَخَاهُ كَنُصْحِهِ لِنَفْسِهِ وَ اكْتُمُوا أَسْرَارَنَا وَ لَا تَحْمِلُوا النَّاسَ عَلَى أَعْنَاقِنَا وَ انْظُرُوا أَمْرَنَا وَ مَا جَاءَكُمْ عَنَّا فَإِنْ وَجَدْتُمُوهُ فِي الْقُرْآنِ مُوَافِقاً فَخُذُوا بِهِ وَ إِنْ لَمْ تَجِدُوا مُوَافِقاً فَرُدُّوهُ وَ إِنِ اشْتَبَهَ الْأَمْرُ عَلَيْكُمْ فَقِفُوا عِنْدَهُ وَ رُدُّوهُ إِلَيْنَا حَتَّى نَشْرَحَ لَكُمْ مِنْ ذَلِكَ مَا شُرِحَ لَنَا
He-asws said: ‘Let your strong ones assist your weak ones, and let your rich ones be kind upon your poor ones, and the man advise his brother like his advising himself, and conceal our-asws secrets, and do not carry the people upon our-asws necks and consider our-asws matter and what comes to you from us-asws. If you were to find it being in accordance with the Quran, then take with it, and if you do not find it to being in accordance with it, then return it (refer it back), and if the matter is confusing upon you, then pause at it and refer it back to us until we explain to you from that what has been explained to us.
فَإِذَا كُنْتُمْ كَمَا أَوْصَيْنَاكُمْ وَ لَمْ تَعَدَّوْا إِلَى غَيْرِهِ فَمَاتَ مِنْكُمْ مَيِّتٌ قَبْلَ أَنْ يَخْرُجَ قَائِمُنَا كَانَ شَهِيداً وَ مَنْ أَدْرَكَ قَائِمَنَا فَقُتِلَ مَعَهُ كَانَ لَهُ أَجْرُ شَهِيدَيْنِ وَ مَنْ قَتَلَ بَيْنَ يَدَيْهِ عَدُوّاً لَنَا كَانَ لَهُ أَجْرُ عِشْرِينَ شَهِيداً.
So when you would be just as I-asws am advising you and does not exceed to something else, and a dying one from you dies before our-asws Qaim-ajfj emerges, he would be a martyr; and the one who comes across our-asws Qaim-ajfj and is killed with him-ajfj, for him would be the Recompense of two martyrs, and the one who kills an enemy of ours-asws in front of him-ajfj, for him would be the Recompense of twenty martyrs’’.[6]
6- ك، إكمال الدين مع، معاني الأخبار الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ أَحْمَدَ عَنِ الْعَمْرَكِيِّ الْبُوفَكِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ الصَّادِقُ ع طُوبَى لِمَنْ تَمَسَّكَ بِأَمْرِنَا فِي غَيْبَةِ قَائِمِنَا فَلَمْ يَزِغْ قَلْبُهُ بَعْدَ الْهِدَايَةِ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ وَ مَا طُوبَى
(The books) ‘Ikmal Al Deen’, (and) ‘Ma’any Al Akhbar’ – Al Muzaffar Al Alawy, from Ibn Al Ayyashi, from his father, from Ja’far Bin Ahmad, from Al Amraky Al Bufaky, from Al-Hassan Bin Ali Bin Fazzal, from Marwan Bin Muslim, from Abu Baseer who said,
‘Al-Sadiq-asws said: ‘‘Tooba’ be for the one who adheres with our-asws matter during the occultation of our-asws Qaim-ajfj and his heart does not deviate after the guidance’. I said to him-asws, ‘May I be sacrificed for you-asws! And what is ‘Tooba’?’
قَالَ شَجَرَةٌ فِي الْجَنَّةِ أَصْلُهَا فِي دَارِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ لَيْسَ مِنْ مُؤْمِنٍ إِلَّا وَ فِي دَارِهِ غُصْنٌ مِنْ أَغْصَانِهَا وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ طُوبى لَهُمْ وَ حُسْنُ مَآبٍ.
He-asws said: ‘A tree in the Paradise. Its roots are in the house of Ali-asws Bin Abu Talib-asws, and there isn’t any Momin except and in his house is a branch from its branches. And that is the Word of Allah-azwj Mighty and Majestic: ‘(the tree of) Tooba would be for them and an excellent resort [13:29]’’.[7]
7- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع انْتَظَرُوا الْفَرَجَ وَ لَا تَيْأَسُوا مِنْ رَوْحِ اللَّهِ فَإِنَّ أَحَبَّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَ جَلَّ انْتِظَارُ الْفَرَجِ.
(The book) ‘Al Khisal’ –
The four hundred (Ahadeeth) – Amir Al-Momineen-asws said: ‘Await the relief and do not despair from the rest (Granted) by Allah-azwj, for the most beloved of the deeds to Allah-azwj Mighty and Majestic is awaiting the relief’’.[8]
وَ قَالَ ع مُزَاوَلَةُ قَلْعِ الْجِبَالِ أَيْسَرُ مِنْ مُزَاوَلَةِ مُلْكٍ مُؤَجَّلٍ وَ اسْتَعِينُوا بِاللَّهِ وَ اصْبِرُوا إِنَّ الْأَرْضَ لِلَّهِ يُورِثُها مَنْ يَشاءُ مِنْ عِبادِهِ وَ الْعاقِبَةُ لِلْمُتَّقِينَ لَا تُعَاجِلُوا الْأَمْرَ قَبْلَ بُلُوغِهِ فَتَنْدَمُوا وَ لَا يَطُولَنَّ عَلَيْكُمُ الْأَمَدُ فَتَقْسُوَ قُلُوبُكُمْ.
And he-asws said: ‘Engaging in uprooting the mountain is easier than engaging in moving the deferred kingdom and Seek Assistance with Allah and be patient. Surely the earth is for Allah, He Causes it to be inherited by the one He so Desires to from His servants, and the end-result is for the pious [7:128]. Do not rush the matter before it reaches you, and do not prolong the period upon you, for your hearts will harden’’.[9]
وَ قَالَ ع الْآخِذُ بِأَمْرِنَا مَعَنَا غَداً فِي حَظِيرَةِ الْقُدْسِ وَ الْمُنْتَظِرُ لِأَمْرِنَا كَالْمُتَشَحِّطِ بِدَمِهِ فِي سَبِيلِ اللَّهِ.
And he-asws said: ‘The one taking with our-asws matter would be with us-asws tomorrow in the Holy enclosure, and the one awaiting for our-asws matter is like the one rolling in his blood in the Way of Allah-azwj’’.[10]
8- ير، بصائر الدرجات ابْنُ مَعْرُوفٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي الْجَارُودِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ذَاتَ يَوْمٍ وَ عِنْدَهُ جَمَاعَةٌ مِنْ أَصْحَابِهِ اللَّهُمَّ لَقِّنِي إِخْوَانِي مَرَّتَيْنِ فَقَالَ مَنْ حَوْلَهُ مِنْ أَصْحَابِهِ أَ مَا نَحْنُ إِخْوَانَكَ يَا رَسُولَ اللَّهِ
(The book) ‘Basaair Al Darajaat’ – Ibn Marouf, from Hammad Bin Isa, from Abu Al Jaroud, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said one day, and in his-saww presence was a group of his-saww companions: ‘O Allah-azwj! Let me-saww meet my-saww brothers!’ – twice. Someone from his-saww companions around him-saww said, ‘Are we not your-saww brothers, O Rasool-Allah-saww?’
فَقَالَ لَا إِنَّكُمْ أَصْحَابِي وَ إِخْوَانِي قَوْمٌ فِي آخِرِ الزَّمَانِ آمَنُوا وَ لَمْ يَرَوْنِي لَقَدْ عَرَّفَنِيهِمُ اللَّهُ بِأَسْمَائِهِمْ وَ أَسْمَاءِ آبَائِهِمْ مِنْ قَبْلِ أَنْ يُخْرِجَهُمْ مِنْ أَصْلَابِ آبَائِهِمْ وَ أَرْحَامِ أُمَّهَاتِهِمْ لَأَحَدُهُمْ أَشَدُّ بَقِيَّةً عَلَى دِينِهِ مِنْ خَرْطِ الْقَتَادِ فِي اللَّيْلَةِ الظَّلْمَاءِ أَوْ كَالْقَابِضِ عَلَى جَمْرِ الْغَضَا أُولَئِكَ مَصَابِيحُ الدُّجَى يُنْجِيهِمُ اللَّهُ مِنْ كُلِّ فِتْنَةٍ غَبْرَاءَ مُظْلِمَةٍ.
He-saww said: ‘No! You are my-saww companions, and my-saww brothers are a people at the end of times. They will believe and (although) they would not have seen me-saww. Allah-azwj has Introduced them (to me-saww) with their names and names of their fathers from before He-azwj Extracts them from the loins of their fathers and wombs of their mothers, for one of them remaining upon his Religion would be more difficult than holding a sharp metal during the dark night or like grabbing upon the fiery ember. They are the lamps for the darkness. Allah-azwj will Save them from every Fitna of the darkness of the earth’’.[11]
9- ك، إكمال الدين ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ عِيسَى عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ غَيْرِ وَاحِدٍ عَنْ دَاوُدَ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ هُدىً لِلْمُتَّقِينَ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ قَالَ مَنْ أَقَرَّ بِقِيَامِ الْقَائِمِ أَنَّهُ حَقٌّ.
(The book) ‘Ikmal Al Deen’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Ibn Isa, from Umar Bin Abdul Aziz, from someone else, from Dawood Bin Kaseer,
‘From Abu Abdullah-asws regarding the Word of Allah-azwj Mighty and Majestic: Those who are believing in the unseen [2:3]. He-asws said: ‘One who acknowledged with rising of Al-Qaim-ajfj that it is true’’.[12]
10- ك، إكمال الدين الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ يَحْيَى بْنِ أَبِي الْقَاسِمِ قَالَ سَأَلْتُ الصَّادِقَ جَعْفَرَ بْنَ مُحَمَّدٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ الم ذلِكَ الْكِتابُ لا رَيْبَ فِيهِ هُدىً لِلْمُتَّقِينَ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ
(The book) ‘Ikmal Al Deen’ – Al Daqqaq, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Ali bin Abu Hamza, from Yahya Bin Abu Al Qasim who said,
‘I asked Al-Sadiq Ja’far-asws Bin Muhammad-asws about Words of Allah-azwj Mighty and Majestic: Alif Lam Meem [2:1] That is the Book. There is no doubt in it is Guidance for the pious [2:2] Those who are believing in the unseen [2:3].
فَقَالَ الْمُتَّقُونَ شِيعَةُ عَلِيٍّ ع وَ الْغَيْبُ فَهُوَ الْحُجَّةُ الْغَائِبُ
He-asws said: ‘The pious are Shias of Ali-asws, and the unseen, he-ajfj is the hidden Divine Authority’.
وَ شَاهِدُ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ يَقُولُونَ لَوْ لا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ
(Al-Sadouq said), ‘And that is testified by the Words of Allah-azwj Mighty and Majestic: And they are saying: ‘If only a Sign had been Sent to him from his Lord’. Say: ‘But rather, the unseen is for Allah, therefore wait, for I too am from the waiting ones [10:20].
فَأَخْبَرَ عَزَّ وَ جَلَّ أَنَّ الْآيَةَ هِيَ الْغَيْبُ وَ الْغَيْبُ هُوَ الْحُجَّةُ وَ تَصْدِيقُ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ جَعَلْنَا ابْنَ مَرْيَمَ وَ أُمَّهُ آيَةً يَعْنِي حُجَّةً.
The Mighty and Majestic Informed that it is the unseen, and the unseen, he-ajfj is the Divine Authority, and the ratification of that are the Words of Allah-azwj Mighty and Majestic: And We Made the son of Maryam and his mother to be a Sign, [23:50] – meaning a Divine Authority’’.[13]
11- ك، إكمال الدين ابْنُ عُبْدُوسٍ عَنِ ابْنِ قُتَيْبَةَ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنِ ابْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ أَبِيهِ عَنِ الْبَاقِرِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَفْضَلُ الْعِبَادَةِ انْتِظَارُ الْفَرَجِ.
(The book) ‘Ikmal Al Deen’ – Ibn Ubdous, from Ibn Quteyba, from Hamdan Bin Suleyman, from Ibn Bazie, from Salih Bin Uqba, from his father,
‘From Al-Baqir-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The most superior of the (acts of) worship is awaiting the relief’’.[14]
12- ك، إكمال الدين مُحَمَّدُ بْنُ عَلِيِّ بْنِ الشَّاهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ أَحْمَدَ بْنِ خَالِدٍ الْخَالِدِيِّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ صَالِحٍ التَّمِيمِيِّ عَنْ مُحَمَّدِ بْنِ حَاتِمٍ الْقَطَّانِ عَنْ حَمَّادِ بْنِ عَمْرٍو عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص لِعَلِيٍّ ع يَا عَلِيُّ وَ اعْلَمْ أَنَّ أَعْظَمَ النَّاسِ يَقِيناً- قَوْمٌ يَكُونُونَ فِي آخِرِ الزَّمَانِ لَمْ يَلْحَقُوا النَّبِيَّ وَ حُجِبَ عَنْهُمُ الْحُجَّةُ فَآمَنُوا بِسَوَادٍ فِي بَيَاضٍ.
(The book) ‘Ikmal Al Deen’ – Muhammad Bin Ali Bin Al Washa, from Ahmad Bin Muhammad Bin Al-Hassan, from Ahmad Bin Khalid Al Khalidy, from Muhammad Bin Ahmad Bin Salih Al Tameemi, from Muhammad Bin Hatim Al Qattan, from Hammad Bin Amro,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘The Prophet-saww said to Ali-asws: ‘O Ali-asws! And know that the mightiest of the people in conviction are a people who will come into being at the end of times. They would not have met the Prophet-saww and the Divine Authority (Imam-ajfj) would be veiled from them. They will believe by the black in the white (writing in the paper)’’.[15]
13- ك، إكمال الدين الْهَمْدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ بِسْطَامَ بْنِ مُرَّةَ عَنْ عَمْرِو بْنِ ثَابِتٍ قَالَ قَالَ سَيِّدُ الْعَابِدِينَ ع مَنْ ثَبَتَ عَلَى وَلَايَتِنَا فِي غَيْبَةِ قَائِمِنَا أَعْطَاهُ اللَّهُ أَجْرَ أَلْفِ شَهِيدٍ مِثْلِ شُهَدَاءِ بَدْرٍ وَ أُحُدٍ.
(The book) ‘Ikmal Al Deen’ – Al Hamdany, from Ali, from his father, from Bistam Bin Murrah, from Amro Bin Sabit who said,
‘Seyyid Al-Abideen-asws (Ali-asws Bin Al-Husayn-asws) said: ‘One who is steadfast upon our-asws Wilayah during the occultation of our-asws Qaim-asws, Allah-azwj would Give him the Recompense of a thousand martyrs like the martyrs of Badr and Ohad’’.[16]
دَعَوَاتُ الرَّاوَنْدِيِّ، مِثْلَهُ وَ فِيهِ مَنْ مَاتَ عَلَى مُوَالاتِنَا.
(The book) ‘Da’waat Al Rawandy’ – similar to it, and in it: ‘One who dies upon our-asws loyalty’’.[17]
14- سن، المحاسن السِّنْدِيُ عَنْ جَدِّهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَقُولُ فِيمَنْ مَاتَ عَلَى هَذَا الْأَمْرِ مُنْتَظِراً لَهُ قَالَ هُوَ بِمَنْزِلَةِ مَنْ كَانَ مَعَ الْقَائِمِ فِي فُسْطَاطِهِ
(The book) ‘Al Mahasin’ – Al Sindy, from his grandfather who said,
‘I said to Abu Abdullah-asws, ‘What are you-asws saying regarding the one dies upon this matter waiting for it?’ He-asws said: ‘He is at the status of the one would be with Al-Qaim-ajfj in his-ajfj pavilion’.
ثُمَّ سَكَتَ هُنَيْئَةً ثُمَّ قَالَ هُوَ كَمَنْ كَانَ مَعَ رَسُولِ اللَّهِ ص.
Then he-asws was silent for a while, then said: ‘He is like the one who was with Rasool-Allah-saww’’.[18]
15- سن، المحاسن ابْنُ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ مُوسَى النُّمَيْرِيِّ عَنْ عَلَاءِ بْنِ سَيَابَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ مَاتَ مِنْكُمْ عَلَى هَذَا الْأَمْرِ مُنْتَظِراً لَهُ كَانَ كَمَنْ كَانَ فِي فُسْطَاطِ الْقَائِمِ ع.
(The book) ‘Al Mahasin’ – Ibn Fazzal, from Ali Bin Uqbah, from Musa al Numeyri, from Ala’a Bin Sayabah who said,
‘Abu Abdullah-asws said: ‘One from you who dies upon this matter, waiting for it, would be like the one who would be in the pavilion of Al-Qaim-ajfj’’.[19]
16- سن، المحاسن ابْنُ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ عُمَرَ بْنِ أَبَانٍ الْكَلْبِيِّ عَنْ عَبْدِ الْحَمِيدِ الْوَاسِطِيِّ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع أَصْلَحَكَ اللَّهُ وَ اللَّهِ لَقَدْ تَرَكْنَا أَسْوَاقَنَا انْتِظَاراً لِهَذَا الْأَمْرِ حَتَّى أَوْشَكَ الرَّجُلُ مِنَّا يَسْأَلُ فِي يَدَيْهِ
(The book) ‘Al Mahasin’ – Ibn Fazzal, from Ali Bin Uqba, from Umar Bin Aban Al Kalby, from Abdul Hameed Al Wasity who said,
‘I said to Abu Ja’far-asws, ‘May Allah-azwj Keep you-asws well! By Allah-azwj! We have left out markets (stalls/shops) awaiting for this matter, to the extent that the man from us is almost asking (begging) by his hands’.
فَقَالَ يَا عَبْدَ الْحَمِيدِ أَ تَرَى مَنْ حَبَسَ نَفْسَهُ عَلَى اللَّهِ لَا يَجْعَلُ اللَّهُ لَهُ مَخْرَجاً بَلَى وَ اللَّهِ لَيَجْعَلَنَّ اللَّهُ لَهُ مَخْرَجاً رَحِمَ اللَّهُ عَبْداً حَبَسَ نَفْسَهُ عَلَيْنَا رَحِمَ اللَّهُ عَبْداً أَحْيَا أَمْرَنَا
He-asws said: ‘O Abdul Hameed! Do you view that the one who withholds himself upon Allah-azwj, that Allah-azwj would not Make a way out to be for him? Yes, by Allah-azwj! Allah-azwj will Make a way out to be for him! May Allah-azwj have Mercy on a sevant who withholds himself upon us-asws! May Allah-azwj have Mercy on a servant reviving our-asws matter!’
قَالَ قُلْتُ فَإِنْ مِتُّ قَبْلَ أَنْ أُدْرِكَ الْقَائِمَ
He (the narrator) said, ‘I said, ‘Supposing he dies before he comes across Al-Qaim-ajfj?’
فَقَالَ الْقَائِلُ مِنْكُمْ إِنْ أَدْرَكْتُ الْقَائِمَ مِنْ آلِ مُحَمَّدٍ نَصَرْتُهُ كَالْمُقَارِعِ مَعَهُ بِسَيْفِهِ وَ الشَّهِيدُ مَعَهُ لَهُ شَهَادَتَانِ.
He-asws said: ‘The speaker (believer) from you, if he were to come across Al-Qaim-ajfj from the Progeny-asws of Muhammad-saww, he would help him-ajfj like the one knocking along with him-ajfj with his sword, and the martyr with him-ajfj, for him would be two martyrdoms (Recompense)’’.[20]
ك، إكمال الدين الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ أَحْمَدَ عَنِ الْعَمْرَكِيِّ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ عَبْدِ الْحَمِيدِ مِثْلَهُ وَ فِيهِ كَالْمُقَارِعِ بِسَيْفِهِ بَلْ كَالشَّهِيدِ مَعَهُ.
(The book) ‘Ikmal Al Deen’ – Al Muzaffar Al Alawy, from Ibn Al Ayyashi, from his father, from Ja’far Bin Ahmad, from Al Amraky, from Ibn Fazzal, from Sa’alba, from Umar Bin Aban, from Abdul Hameed – similar to it, and in it: ‘Like the one knocking with his sword, but like the one martyred with him-ajfj’’.[21]
17- سن، المحاسن ابْنُ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ مَالِكِ بْنِ أَعْيَنَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الْمَيِّتَ مِنْكُمْ عَلَى هَذَا الْأَمْرِ بِمَنْزِلَةِ الضَّارِبِ بِسَيْفِهِ فِي سَبِيلِ اللَّهِ.
(The book) ‘Al Mahasin’ – Ibn Mahboub, from Amro Bin Abu Al Miqdam, from Malik Bin Ayn who said,
‘Abu Abdullah-asws said: ‘The one from you who dies upon this matter is at the status of the striker with his sword in the Way of Allah-azwj’’.[22]
18- سن، المحاسن عَلِيُّ بْنُ النُّعْمَانِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَ غَيْرِهِ عَنِ الْفَيْضِ بْنِ الْمُخْتَارِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ مَاتَ مِنْكُمْ وَ هُوَ مُنْتَظِرٌ لِهَذَا الْأَمْرِ كَمَنْ هُوَ مَعَ الْقَائِمِ فِي فُسْطَاطِهِ
(The book) ‘Al Mahasin’ – Ali Bin Al Numan, from Is’haq Bin Ammar and someone else, from Al Feyz Bin Al Mukhtar who said,
‘I heard Abu Abdullah-asws saying: ‘One from you who dies, and he is waiting for this matter, is like the one who would be with Al-Qaim-ajfj in his-ajfj pavilion’.
قَالَ ثُمَّ مَكَثَ هُنَيْئَةً ثُمَّ قَالَ لَا بَلْ كَمَنْ قَارَعَ مَعَهُ بِسَيْفِهِ ثُمَّ قَالَ لَا وَ اللَّهِ إِلَّا كَمَنِ اسْتُشْهِدَ مَعَ رَسُولِ اللَّهِ ص.
He (the narrator) said, ‘Then he-asws waited for a while, then said: ‘No, but like the one knocking with his sword along with him-ajfj’. Then he-asws said: ‘No, by Allah-azwj! Except like the one who was martyred with Rasool-Allah-saww’’.[23]
19- غط، الغيبة للشيخ الطوسي أَحْمَدُ بْنُ إِدْرِيسَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَمَّا دَخَلَ سَلْمَانُ رَضِيَ اللَّهُ عَنْهُ الْكُوفَةَ وَ نَظَرَ إِلَيْهَا ذَكَرَ مَا يَكُونُ مِنْ بَلَائِهَا حَتَّى ذَكَرَ مُلْكَ بَنِي أُمَيَّةَ وَ الَّذِينَ مِنْ بَعْدِهِمْ
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Ahmad Bin Idrees, from Ali Bin Muhammad, from Al Fazl Bin Shazan, from Ibn Abu Umeyr, from Al-Husayn Bin Abu Al A’ala, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘When Salman-ra, may Allah-azwj be Pleased with him-ra entered Al-Kufa and looked at it, he-ra mentioned what would be happening from its afflictions to the extent that he-ra mentioned the kingdom of the clan of Umayya and those from after them.
ثُمَّ قَالَ فَإِذَا كَانَ ذَلِكَ فَالْزَمُوا أَحْلَاسَ بُيُوتِكُمْ حَتَّى يَظْهَرَ الطَّاهِرُ بْنُ الطَّاهِرِ الْمُطَهَّرِ ذُو الْغَيْبَةِ الشَّرِيدُ الطَّرِيدُ.
Then he-asws said: ‘So when that happens, then stay in the blankets of your houses until the pure son-ajfj of the pure, the Purified, one with the occultation, the homeless, the fugitive, appears!’’[24]
20- ك، إكمال الدين الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ وَ حَيْدَرِ بْنِ مُحَمَّدٍ مَعاً عَنِ الْعَيَّاشِيِّ عَنِ الْقَاسِمِ بْنِ هِشَامٍ اللُّؤْلُؤِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الْعِبَادَةُ مَعَ الْإِمَامِ مِنْكُمُ الْمُسْتَتِرِ فِي السِّرِّ فِي دَوْلَةِ الْبَاطِلِ أَفْضَلُ أَمِ الْعِبَادَةُ فِي ظُهُورِ الْحَقِّ وَ دَوْلَتِهِ مَعَ الْإِمَامِ الظَّاهِرِ مِنْكُمْ
(The book) ‘Ikmal Al Deen’ – Al Muzaffar Al Alawy, from Ibn Al Ayyashi and Haydar Bin Muhammad, both together from Al Ayyashi, from Al Qasim Bin Hisham al Luluie, from Ibn Mahboub, from Hisham Bin Salim, from Ammar Al Sabaty who said,
‘I said to Abu Abdullah-asws, ‘The (acts of) worship with the Imam-ajfj from you-asws all, the one to be concealed in secrecy in the government of the falsehood, it is superior of the (acts of) worship during the appearance of the truth and his-ajfj government, with the apparent Imam-asws from you-asws all?’
فَقَالَ يَا عَمَّارُ الصَّدَقَةُ فِي السِّرِّ وَ اللَّهِ أَفْضَلُ مِنَ الصَّدَقَةِ فِي الْعَلَانِيَةِ وَ كَذَلِكَ عِبَادَتُكُمْ فِي السِّرِّ مَعَ إِمَامِكُمُ الْمُسْتَتِرِ فِي دَوْلَةِ الْبَاطِلِ أَفْضَلُ لِخَوْفِكُمْ مِنْ عَدُوِّكُمْ فِي دَوْلَةِ الْبَاطِلِ وَ حَالِ الْهُدْنَةِ مِمَّنْ يَعْبُدُ اللَّهَ فِي ظُهُورِ الْحَقِّ مَعَ الْإِمَامِ الظَّاهِرِ فِي دَوْلَةِ الْحَقِّ وَ لَيْسَ الْعِبَادَةُ مَعَ الْخَوْفِ فِي دَوْلَةِ الْبَاطِلِ مِثْلَ الْعِبَادَةِ مَعَ الْأَمْنِ فِي دَوْلَةِ الْحَقِّ
He-asws said: ‘O Ammar! The charity (given) in the secrecy, by Allah-azwj, is more superior than the charity (given) in the open, and like that are your (acts of) worship in the secrecy with your concealed Imam-ajfj during the government of the falsehood, are superior due to your fearing from your enemies in the government of the falsehood and the state of truce from the ones worshipping Allah-azwj during the appearance of the truth with the apparent Imam-asws in the government of the truth. And the worship with the fear in the government of the falsehood isn’t like the worship with the security in the government of the truth.
اعْلَمُوا أَنَّ مَنْ صَلَّى مِنْكُمْ صَلَاةً فَرِيضَةً وُحْدَاناً مُسْتَتِراً بِهَا مِنْ عَدُوِّهِ فِي وَقْتِهَا فَأَتَمَّهَا كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِهَا خَمْساً وَ عِشْرِينَ صَلَاةً فَرِيضَةً وَحْدَانِيَّةً وَ مَنْ صَلَّى مِنْكُمْ صَلَاةً نَافِلَةً فِي وَقْتِهَا فَأَتَمَّهَا كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِهَا عَشْرَ صَلَوَاتٍ نَوَافِلَ
Know, that the one from you who prays Obligatory Salat alone during its timing, concealing it from his enemy, so he completes it, Allah-azwj Mighty and Majestic would Write for twenty-five Obligatory Salats, prayed alone, as being for him. And the one from you who prays the voluntary Salat during its timing, so he completes it, Allah-azwj Mighty and Majestic would Write ten voluntary Salats as being for him.
وَ مَنْ عَمِلَ مِنْكُمْ حَسَنَةً كَتَبَ اللَّهُ لَهُ بِهَا عِشْرِينَ حَسَنَةً وَ يُضَاعِفُ اللَّهُ تَعَالَى حَسَنَاتِ الْمُؤْمِنِ مِنْكُمْ إِذَا أَحْسَنَ أَعْمَالَهُ وَ دَانَ اللَّهَ بِالتَّقِيَّةِ عَلَى دِينِهِ وَ عَلَى إِمَامِهِ وَ عَلَى نَفْسِهِ وَ أَمْسَكَ مِنْ لِسَانِهِ أَضْعَافاً مُضَاعَفَةً كَثِيرَةً إِنَّ اللَّهَ عَزَّ وَ جَلَّ كَرِيمٌ
And the one from you who does a good deed, Allah-azwj would Write twenty good deeds as being for him, and Allah-azwj the Exalted would Multiply the good deeds of the Momin from you when his deeds are good, and he makes it a religion with the Taqiyya (dissimulation) upon his religion, and upon his Imam-asws, and upon himself, and withholds his tongue, Multiplying it by many multiples. Surely Allah-azwj Mighty and Majestic is Benevolent’.
قَالَ فَقُلْتُ جُعِلْتُ فِدَاكَ قَدْ رَغَّبْتَنِي فِي الْعَمَلِ وَ حَثَثْتَنِي عَلَيْهِ وَ لَكِنِّي أُحِبُّ أَنْ أَعْلَمَ كَيْفَ صِرْنَا نَحْنُ الْيَوْمَ أَفْضَلَ أَعْمَالًا مِنْ أَصْحَابِ الْإِمَامِ مِنْكُمُ الظَّاهِرِ فِي دَوْلَةِ الْحَقِّ وَ نَحْنُ وَ هُمْ عَلَى دِينٍ وَاحِدٍ وَ هُوَ دِينُ اللَّهِ عَزَّ وَ جَلَّ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! You-asws have made me to be desirous in the deeds, and you-asws have urged me upon it, but I would love to know how today we can be of superior deeds than the companions of the apparent Imam-asws from you-asws all in the government of the truth, and we and them are upon one religion, and it is the religion of Allah-azwj Mighty and Majestic’.
فَقَالَ إِنَّكُمْ سَبَقْتُمُوهُمْ إِلَى الدُّخُولِ فِي دِينِ اللَّهِ وَ إِلَى الصَّلَاةِ وَ الصَّوْمِ وَ الْحَجِّ وَ إِلَى كُلَّ فِقْهٍ وَ خَيْرٍ وَ إِلَى عِبَادَةِ اللَّهِ سِرّاً مِنْ عَدُوِّكُمْ مَعَ الْإِمَامِ الْمُسْتَتِرِ مُطِيعُونَ لَهُ صَابِرُونَ مَعَهُ مُنْتَظِرُونَ لِدَوْلَةِ الْحَقِّ خَائِفُونَ عَلَى إِمَامِكُمْ وَ عَلَى أَنْفُسِكُمْ مِنَ الْمُلُوكِ تَنْظُرُونَ إِلَى حَقِّ إِمَامِكُمْ وَ حَقِّكُمْ فِي أَيْدِي الظَّلَمَةِ
He-asws said: ‘You have preceded them in entering into the religion of Allah-azwj, and to the Salat, and the Fasting, and the Hajj, and to every understanding and goodness, and to the worship of Allah-azwj in secrecy from your enemies, with the concealed Imam-asws, being obedient to him-asws, patient with him-asws, awaiting the government of truth, fearing upon your Imam-asws and upon yourselves from the kings, looking at the rights of your Imam-asws and your rights being in the hand of the oppressors.
قَدْ مَنَعُوكُمْ ذَلِكَ وَ اضْطَرُّوكُمْ إِلَى جَذْبِ الدُّنْيَا وَ طَلَبِ الْمَعَاشِ مَعَ الصَّبْرِ عَلَى دِينِكُمْ وَ عِبَادَتِكُمْ وَ طَاعَةِ رَبِّكُمْ وَ الْخَوْفِ مِنْ عَدُوِّكُمْ فَبِذَلِكَ ضَاعَفَ اللَّهُ أَعْمَالَكُمْ فَهَنِيئاً لَكُمْ هَنِيئاً
That is preventing you and you are restless to pull the world and seek the livelihood with the patience upon your religion, and your worship and obedience to your Lord-azwj and the fear from your enemies. Therefore, due to that, Allah-azwj would Multiply your deeds. So, congratulations to you all! Congratulations!’
قَالَ فَقُلْتُ جُعِلْتُ فِدَاكَ فَمَا نَتَمَنَّى إِذًا أَنْ نَكُونَ مِنْ أَصْحَابِ الْقَائِمِ ع فِي ظُهُورِ الْحَقِّ وَ نَحْنُ الْيَوْمَ فِي إِمَامَتِكَ وَ طَاعَتِكَ أَفْضَلُ أَعْمَالًا مِنْ أَعْمَالِ أَصْحَابِ دَوْلَةِ الْحَقِّ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! So what would make us wish then for being from the companions of Al-Qaim-asws during the appearance of the truth, and today we are in your-asws Imamate, and your-asws obedience, or more superior deeds than the deeds of the companions of the government of truth?’
فَقَالَ سُبْحَانَ اللَّهِ أَ مَا تُحِبُّونَ أَنْ يُظْهِرَ اللَّهُ عَزَّ وَ جَلَّ الْحَقَّ وَ الْعَدْلَ فِي الْبِلَادِ وَ يُحْسِنَ حَالَ عَامَّةِ النَّاسِ وَ يَجْمَعَ اللَّهُ الْكَلِمَةَ وَ يُؤَلِّفَ بَيْنَ الْقُلُوبِ الْمُخْتَلِفَةِ وَ لَا يُعْصَى اللَّهُ فِي أَرْضِهِ وَ يُقَامَ حُدُودُ اللَّهِ فِي خَلْقِهِ وَ يُرَدَّ الْحَقُّ إِلَى أَهْلِهِ فَيُظْهِرُوهُ حَتَّى لَا يَسْتَخْفِيَ بِشَيْءٍ مِنَ الْحَقِّ مَخَافَةَ أَحَدٍ مِنَ الْخَلْقِ
He-asws said: ‘Glory be to Allah-azwj! Don’t you love that Allah-azwj Mighty and Majestic should Reveal the truth and the justice in the country, and Improve the state of the general people, and Allah-azwj should United the word and Compile/Gather the differing hearts, and Allah-azwj not be disobeyed in His-azwj earth, and the legal penalties of Allah-azwj should be established among His-azwj creatures, and the truth be returned to its rightful ones He-azwj would Reveal it to the extent that nothing from the truth would remain hidden, fearing anyone from the creatures.
أَمَا وَ اللَّهِ يَا عَمَّارُ لَا يَمُوتُ مِنْكُمْ مَيِّتٌ عَلَى الْحَالِ الَّتِي أَنْتُمْ عَلَيْهَا إِلَّا كَانَ أَفْضَلَ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ مِنْ كَثِيرٍ مِمَّنْ شَهِدَ بَدْراً وَ أُحُداً فَأَبْشِرُوا.
But, by Allah-azwj, O Ammar! No one from you dying upon the state which you (Shias) are upon except he would be more superior in the Presence of Allah-azwj Mighty and Majestic than most of the ones martyred at Badr and Ohad, so receive glad tidings!’’[25]
21- ك، إكمال الدين الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ مُحَمَّدٍ الْوَاسِطِيِّ عَنْ أَبِي الْحَسَنِ عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ أَفْضَلُ أَعْمَالِ أُمَّتِي انْتِظَارُ الْفَرَجِ مِنَ اللَّهِ عَزَّ وَ جَلَّ.
(The book) ‘Ikmal Al Deen’ – Al Muzaffar Al Alawy, from Ibn Al Ayyashi, from his father, from Ja’far Bin Marouf, from Muhammad Bin Al-Husayn, from Ja’far Bin Baseer, from Musa Bin Bakr, from Muhammad Al Wasity,
‘From Abu Al-Hassan-asws, from his-asws forefathers-asws that Rasool-Allah-saww said: ‘The most superior of deeds of my-saww community is awaiting the relief from Allah-azwj Mighty and Majestic’’.[26]
22- ك، إكمال الدين بِهَذَا الْإِسْنَادِ عَنِ الْعَيَّاشِيِّ عَنْ عِمْرَانَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنِ الرِّضَا ع قَالَ سَأَلْتُهُ عَنْ شَيْءٍ مِنَ الْفَرَجِ فَقَالَ أَ لَيْسَ انْتِظَارُ الْفَرَجِ مِنَ الْفَرَجِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ.
(The book) ‘Ikmal Al Deen’ – By this chain from Al Ayyashi, from Imran, from Muhammad Bin Abdul Hameed, from Muhammad Bin Al Fuzeyl,
‘From Al-Reza-asws, he (the narrator) said, ‘I asked him-asws about something from the (awaited) relief’. He-asws said: ‘Isn’t awaiting the relief from the relief? Allah-azwj Mighty and Majestic Says: therefore wait, for I too am from the waiting ones [10:20]’’.[27]
23- ك، إكمال الدين بِهَذَا الْإِسْنَادِ عَنِ الْعَيَّاشِيِّ عَنْ خَلَفِ بْنِ حَامِدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْبَزَنْطِيِّ قَالَ قَالَ الرِّضَا ع مَا أَحْسَنَ الصَّبْرَ وَ انْتِظَارَ الْفَرَجِ أَ مَا سَمِعْتَ قَوْلَ اللَّهِ تَعَالَى وَ ارْتَقِبُوا إِنِّي مَعَكُمْ رَقِيبٌ وَ قَوْلَهُ عَزَّ وَ جَلَ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ فَعَلَيْكُمْ بِالصَّبْرِ فَإِنَّهُ إِنَّمَا يَجِيءُ الْفَرَجُ عَلَى الْيَأْسِ فَقَدْ كَانَ الَّذِينَ مِنْ قَبْلِكُمْ أَصْبَرَ مِنْكُمْ.
(The book) ‘Ikmal Al Deen’ – By this chain, from Al Ayyashi, from Khalaf Bin Hamid, from Sahl Bin Ziyad, from Muhammad Bin Al-Husayn, from Al Bazanty who said,
‘Al-Reza-asws said: ‘How excellent is the patience and awaiting the relief! Have you nor heard the Words of Allah-azwj the Exalted: and watch out, I (too) am watching out along with you [11:93]; and Words of Mighty and Majestic: therefore wait, for I too am from the waiting ones [10:20]. Upon you all is to be with the patience for rather the relief would come upon the despair. Those who were before you were more patient that you are!’’[28]
24- ك، إكمال الدين عَلِيُّ بْنُ أَحْمَدَ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنْ أَبِي إِبْرَاهِيمَ الْكُوفِيِّ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَكُنْتُ عِنْدَهُ إِذْ دَخَلَ أَبُو الْحَسَنِ مُوسَى بْنُ جَعْفَرٍ ع وَ هُوَ غُلَامٌ فَقُمْتُ إِلَيْهِ وَ قَبَّلْتُ رَأْسَهُ وَ جَلَسْتُ
(The book) ‘Ikmal Al Deen’ – Ali Bin Ahmad, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Abu Ibrahim Al Kufy who said,
‘I entered to see Abu Abdullah-asws. I was in his-asws presence when Abu Al-Hassan Musa-asws Bin Ja’far-asws entered, and he-asws was a boy. I stood up to him-asws and kissed his-asws head and sat down.
فَقَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا بَا إِبْرَاهِيمَ أَمَا إِنَّهُ صَاحِبُكَ مِنْ بَعْدِي أَمَا لَيَهْلِكَنَّ فِيهِ أَقْوَامٌ وَ يَسْعَدُ آخَرُونَ فَلَعَنَ اللَّهُ قَاتِلَهُ وَ ضَاعَفَ عَلَى رُوحِهِ الْعَذَابَ
Abu Abdullah-asws said to me: ‘O Abu Ibrahim! Indeed, he-asws is your Master-asws from after me-asws! Indeed! A people would be destroyed regarding him-asws and another would be fortunate. May Allah-azwj Curse his-asws killer and Double the Punishment upon his soul!
أَمَا لَيُخْرِجَنَّ اللَّهُ مِنْ صُلْبِهِ خَيْرَ أَهْلِ الْأَرْضِ فِي زَمَانِهِ بَعْدَ عَجَائِبَ تَمُرُّ بِهِ حَسَداً لَهُ وَ لَكِنَ اللَّهَ بالِغُ أَمْرِهِ وَ لَوْ كَرِهَ الْمُشْرِكُونَ
Indeed! Allah-azwj will be Extracting from his-asws lineage, the best of the people of the earth during his-asws time, after miracles pass with him-asws, out of envy for him-asws (error in recording). But Allah-azwj will Accomplish His-azwj Command and even if the Polytheists dislike it.
يُخْرِجُ اللَّهُ تَبَارَكَ وَ تَعَالَى مِنْ صُلْبِهِ تَكْمِلَةَ اثْنَيْ عَشَرَ إِمَاماً مَهْدِيّاً اخْتَصَّهُمُ اللَّهُ بِكَرَامَتِهِ وَ أَحَلَّهُمْ دَارَ قُدْسِهِ الْمُنْتَظِرُ لِلثَّانِي عَشَرَ كَالشَّاهِرِ سَيْفَهُ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ص يَذُبُّ عَنْهُ
Allah-azwj Blessed and Exalted will Extract from his-asws lineage, to complete the twelve Imams-asws, Mahdi-ajfj. Allah-azwj would Specialise them-asws with His-azwj Benevolence and Legalise for them-asws the house of His-azwj Holiness. The one awaiting for the twelfth (Imam-ajfj) would be like the brandisher of his sword in front of Rasool-Allah-azwj, defending him-saww’.
فَدَخَلَ رَجُلٌ مِنْ مَوَالِي بَنِي أُمَيَّةَ فَانْقَطَعَ الْكَلَامُ وَ عُدْتُ إِلَى أَبِي عَبْدِ اللَّهِ ع خَمْسَ عَشْرَةَ مَرَّةً أُرِيدُ اسْتِتْمَامَ الْكَلَامِ فَمَا قَدَرْتُ عَلَى ذَلِكَ فَلَمَّا كَانَ مِنْ قَابِلٍ دَخَلْتُ عَلَيْهِ وَ هُوَ جَالِسٌ
A man from the loyalists of the clan of Umayya entered, so he-asws cut off the speech, and I returned to Abu Abdullah-asws fifteen times intending the completion of the speech, but I was not able upon that. When it was the following year, I entered to see him-asws, and he-asws was seated.
فَقَالَ لِي يَا أَبَا إِبْرَاهِيمَ هُوَ الْمُفَرِّجُ لِلْكَرْبِ عَنْ شِيعَتِهِ بَعْدَ ضَنْكٍ شَدِيدٍ وَ بَلَاءٍ طَوِيلٍ وَ جَوْرٍ فَطُوبَى لِمَنْ أَدْرَكَ ذَلِكَ الزَّمَانَ وَ حَسْبُكَ يَا أَبَا إِبْرَاهِيمَ
He-asws said to me: ‘O Abu Ibrahim! He-ajfj is the reliever of the distress from his-ajfj Shias after severe restrictions, and prolonged afflictions and tyranny. So beatitude would be for the one who come across that time, and it suffices you, O Abu Ibrahim!’
قَالَ أَبُو إِبْرَاهِيمَ فَمَا رَجَعْتُ بِشَيْءٍ أَسَرَّ إِلَيَّ مِنْ هَذَا وَ لَا أَفْرَحَ لِقَلْبِي مِنْهُ.
Abu Ibrahim said, ‘I had not returned with anything more cheerful to me than this, nor happier for my heart than it’’.[29]
25- غط، الغيبة للشيخ الطوسي الْفَضْلُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَيْمَنَ بْنِ مُحْرِزٍ عَنْ رِفَاعَةَ بْنِ مُوسَى وَ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص طُوبَى لِمَنْ أَدْرَكَ قَائِمَ أَهْلِ بَيْتِي وَ هُوَ مُقْتَدٍ بِهِ قَبْلَ قِيَامِهِ يَتَوَلَّى وَلِيَّهُ وَ يَتَبَرَّأُ مِنْ عَدُوِّهِ وَ يَتَوَلَّى الْأَئِمَّةَ الْهَادِيَةَ مِنْ قَبْلِهِ أُولَئِكَ رُفَقَائِي وَ ذُو وُدِّي وَ مَوَدَّتِي وَ أَكْرَمُ أُمَّتِي عَلَيَّ
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Al Fazl, from Ismail Bin Mihran,, from Ayman Bin Muhriz, from Rifa’at Bin Musa, and Muawiya Bin Wahab,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Beatitude be for the one who comes across Qaim-ajfj of People-asws of my-saww Household, and he had been believing in him-ajfj before his-ajfj rising, befriending his-ajfj friends, and disavowing from his-ajfj enemies, and befriending the Imams-asws of guidance from before him-ajfj. They are my-saww friends and with my-saww love and my-saww cordiality, and the most prestigious of my-saww community to me-saww!’
قَالَ رِفَاعَةُ وَ أَكْرَمُ خَلْقِ اللَّهِ عَلَيَ.
Rifa’at said, ‘And the most prestigious of the creatures of Allah-azwj to me-saww!’’[30]
26- غط، الغيبة للشيخ الطوسي الْفَضْلُ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سَيَأْتِي قَوْمٌ مِنْ بَعْدِكُمْ الرَّجُلُ الْوَاحِدُ مِنْهُمْ لَهُ أَجْرُ خَمْسِينَ مِنْكُمْ
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Al Fazl, from Ibn Mahboun, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘There shall come a people from after you all, the one man from them would have the Recompense for him of fifty of you!’
قَالُوا يَا رَسُولَ اللَّهِ نَحْنُ كُنَّا مَعَكَ بِبَدْرٍ وَ أُحُدٍ وَ حُنَيْنٍ وَ نَزَلَ فِينَا الْقُرْآنُ
They said, ‘O Rasool-Allah-saww! We were with you-saww at Badr, and Ohad, and Hunayn, and the Quran was Revealed among us!’
فَقَالَ إِنَّكُمْ لَوْ تَحَمَّلُوا لِمَا حُمِّلُوا لَمْ تَصْبِرُوا صَبْرَهُمْ.
He-saww said: ‘You, if you were to bear what they would be bearing, you will not be patient as their patience!’’[31]
27- سن، المحاسن عُثْمَانُ بْنُ عِيسَى عَنْ أَبِي الْجَارُودِ عَنْ قِنْوَةَ ابْنَةِ رُشَيْدٍ الْهَجَرِيِّ قَالَتْ قُلْتُ لِأَبِي مَا أَشَدَّ اجْتِهَادَكَ فَقَالَ يَا بُنَيَّةِ سَيَجِيءُ قَوْمٌ بَعْدَنَا بَصَائِرُهُمْ فِي دِينِهِمْ أَفْضَلُ مِنِ اجْتِهَادِ أَوَّلِيهِمْ.
(The book) ‘Al Mahasin’ – Usman Bin Isa, from Abu Al Jaroud, from Qinwa daughter of Rusheyd Al Hajary, she said,
‘I said to my father, ‘How intense is your struggle!’ He said, ‘O daughter! There shall come a people after us, their insight into their religion would be more superior than the struggles of their former ones!’’[32] (Not a Hadeeth)
28- غط، الغيبة للشيخ الطوسي الْفَضْلُ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ خَالِدٍ الْعَاقُولِيِّ فِي حَدِيثٍ لَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ فَمَا تَمُدُّونَ أَعْيُنَكُمْ فَمَا تَسْتَعْجِلُونَ أَ لَسْتُمْ آمِنِينَ أَ لَيْسَ الرَّجُلُ مِنْكُمْ يَخْرُجُ مِنْ بَيْتِهِ فَيَقْضِي حَوَائِجَهُ ثُمَّ يَرْجِعُ لَمْ يُخْتَطَفْ
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Al Fazl, from Ibn Abu Najran, from Muhammad Bin Sinan, from Khalid al Aqouly in a Hadeeth of his,
‘From Abu Abdullah-asws having said: ‘So what are you extending your eyes to? What is your haste? Aren’t you safe? Isn’t the man from you going out from his house and fulfilling his needs, then returning not being kidnapped?
إِنْ كَانَ مَنْ قَبْلَكُمْ عَلَى مَا أَنْتُمْ عَلَيْهِ لَيُؤْخَذُ الرَّجُلُ مِنْهُمْ فَتُقْطَعُ يَدَاهُ وَ رِجْلَاهُ وَ يُصْلَبُ عَلَى جُذُوعِ النَّخْلِ وَ يُنْشَرُ بِالْمِنْشَارِ ثُمَّ لَا يَعْدُو ذَنْبَ نَفْسِهِ
If the ones from before you had been what you are upon, the man from them, his hands and his legs would have been cut off, and he would have been crucified upon the trunk of the palm tree, and he would have been sawn with the saws, then he would not have counted it as his own fault!’
ثُمَّ تَلَا هَذِهِ الْآيَةَ أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَ لَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ مَسَّتْهُمُ الْبَأْساءُ وَ الضَّرَّاءُ وَ زُلْزِلُوا حَتَّى يَقُولَ الرَّسُولُ وَ الَّذِينَ آمَنُوا مَعَهُ مَتى نَصْرُ اللَّهِ أَلا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ.
Then he-asws recited this Verse: Or do you reckon that you would be entering the Paradise and there has not come to you the like of (which came to) those who have passed away before you? Warfare and adversities touched them, and they were shaken violently, until they were saying to the Rasool and those who were believing, ‘When will be the Help of Allah?’ Indeed! The Help of Allah is near [2:214]’’.[33]
بيان: قوله ثم لا يعدو ذنب نفسه أي لا ينسب تلك المصائب إلا إلى نفسه و ذنبه أو لا يلتفت مع تلك البلايا إلا إلى إصلاح نفسه و تدارك ذنبه.
Explanation: ‘His-asws words: ‘He will not count it as his own fault’ – i.e. he will not attribute that difficulty to himself and his fault, or he will turn with that affliction, except to correct himself and rectify his sin (fault).
29- غط، الغيبة للشيخ الطوسي الْفَضْلُ عَنِ ابْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ شَيْءٍ مِنَ الْفَرَجِ فَقَالَ أَ وَ لَسْتَ تَعْلَمُ أَنَّ انْتِظَارَ الْفَرَجِ مِنَ الْفَرَجِ قُلْتُ لَا أَدْرِي إِلَّا أَنَّ تُعَلِّمَنِي فَقَالَ نَعَمْ انْتِظَارُ الْفَرَجِ مِنَ الْفَرَجِ.
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Al Fazl, from Ibn Asbat, from Al-Hassan Bin Al Jahm who said,
‘I asked Abu Al-Hassan-asws about something of the relief. He-asws said: ‘Or don’t you know that awaiting the relief is from the relief?’ I said, ‘I don’t know except if you-asws were to teach me’. He-asws said: ‘Yes, awaiting the relief is from the relief’’.[34]
30- غط، الغيبة للشيخ الطوسي الْفَضْلُ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ قَالَ اعْرِفْ إِمَامَكَ فَإِنَّكَ إِذَا عَرَفْتَهُ لَمْ يَضُرَّكَ تَقَدَّمَ هَذَا الْأَمْرُ أَوْ تَأَخَّرَ وَ مَنْ عَرَفَ إِمَامَهُ ثُمَّ مَاتَ قَبْلَ أَنْ يَرَى هَذَا الْأَمْرَ ثُمَّ خَرَجَ الْقَائِمُ ع كَانَ لَهُ مِنَ الْأَجْرِ كَمَنْ كَانَ مَعَ الْقَائِمِ فِي فُسْطَاطِهِ.
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Al Fazl, from Ibn Fazzal, from Sa’alba Bin Maymoun who said,
‘Recognise your Imam-asws, for when you have recognised him-asws, it would not harm you whether this matter is brought forward or is delayed. And the one who recognises his Imam‑asws, then dies before he sees this matter, then Al-Qaim-ajfj emerges, for him would be the Recompense of like the one who would be with Al-Qaim-ajfj in his-ajfj pavilion’’.[35]
31- غط، الغيبة للشيخ الطوسي الْفَضْلُ عَنِ ابْنِ فَضَّالٍ عَنِ الْمُثَنَّى الْحَنَّاطِ عَنْ عَبْدِ اللَّهِ بْنِ عَجْلَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَنْ عَرَفَ هَذَا الْأَمْرَ ثُمَّ مَاتَ قَبْلَ أَنْ يَقُومَ الْقَائِمُ ع كَانَ لَهُ مِثْلُ أَجْرِ مَنْ قُتِلَ مَعَهُ.
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Al Fazl, from Ibn Fazal, from Al Musanna Al Hannat, from Abdullah Bin Ajlan,
‘From Abu Abdullah-asws having said: ‘One who recognises this matter, then dies before the rising of Al-Qaim-asws, there would be for him like the Recompense of the one who is killed with him-ajfj’’.[36]
32- سن، المحاسن مُحَمَّدُ بْنُ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْأَشْعَثِ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ عَنِ الصَّبَّاحِ الْمُزَنِيِّ عَنِ الْحَارِثِ بْنِ حَصِيرَةَ عَنِ الْحَكَمِ بْنِ عُيَيْنَةَ قَالَ لَمَّا قَتَلَ أَمِيرُ الْمُؤْمِنِينَ ع الْخَوَارِجَ يَوْمَ النَّهْرَوَانِ قَامَ إِلَيْهِ رَجُلٌ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ طُوبَى لَنَا إِذْ شَهِدْنَا مَعَكَ هَذَا الْمَوْقِفَ وَ قَتَلْنَا مَعَكَ هَؤُلَاءِ الْخَوَارِجَ
(The book) ‘Al Mahasin’ – Muhammad Bin Al-Hassan Bin Shamoun, from Abdullah Bin Amro Bin Al Ash’as, from Abdullah Bin Hammad Al Ansary, from Al Sabbah Al Muzanny, from Al Haris Bin Haseyra, from Al Hakam Bin Uyayna who said,
‘When Amir Al-Momineen-asws killed the Kharijites on the day of Al Naharwan, a man stood up to him-asws and said, ‘O Amir Al-Momineen-asws! Beatitude is for us when we have attended this pausing (battle) with you-asws and we have killed these Kharijites with you-asws!’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ وَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ لَقَدْ شَهِدَنَا فِي هَذَا الْمَوْقِفِ أُنَاسٌ لَمْ يَخْلُقِ اللَّهُ آبَاءَهُمْ وَ لَا أَجْدَادَهُمْ بَعْدُ
Amir Al-Momineen-asws said: ‘By the One-azwj Who Split the seed and Formed the person! There have attended in this pausing (battle), some people whom Allah-azwj has not Created their fathers nor their grandfathers yet!’
فَقَالَ الرَّجُلُ وَ كَيْفَ يَشْهَدُنَا قَوْمٌ لَمْ يُخْلَقُوا
The man said, ‘And how can a people attend when they have not been Created?’
قَالَ بَلَى قَوْمٌ يَكُونُونَ فِي آخِرِ الزَّمَانِ يَشْرَكُونَنَا فِيمَا نَحْنُ فِيهِ وَ يُسَلِّمُونَ لَنَا فَأُولَئِكَ شُرَكَاؤُنَا فِيمَا كُنَّا فِيهِ حَقّاً حَقّاً.
He-asws said: ‘Yes. A people would come into being at the end of time. They would be participating in what we are in, and they would be submitting to us-asws. So they are our participants in what we are in, truly, truly!’’[37]
33- سن، المحاسن النَّوْفَلِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ أَفْضَلُ عِبَادَةِ الْمُؤْمِنِ انْتِظَارُ فَرَجِ اللَّهِ.
(The book) ‘Al Mahasin’ – Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon them-asws, said: ‘The most superior (act of) worship of the Momin, is awaiting the relief!’’[38]
34- شي، تفسير العياشي عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ أَوْحَى اللَّهُ إِلَى إِبْرَاهِيمَ أَنَّهُ سَيُولَدُ لَكَ فَقَالَ لِسَارَةَ فَقَالَتْ أَ أَلِدُ وَ أَنَا عَجُوزٌ فَأَوْحَى اللَّهُ إِلَيْهِ أَنَّهَا سَتَلِدُ وَ يُعَذَّبُ أَوْلَادُهَا أَرْبَعَمِائَةِ سَنَةٍ بِرَدِّهَا الْكَلَامَ عَلَيَّ
Tafseer Al Ayyashi, from Al Fazl Bin Abu Qurrah who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Revealed to Ibrahim-as: “There shall be a new-born for you-as!” He-as said to Sarah-as. She-as said: ‘Shall I bear a son when I am a very old woman [11:72]. Allah-azwj Revealed to him-as: ‘She-as will be giving birth and her-as children would be tormented for four hundred years due to her-as rebutting the Speech to Me-azwj!”
قَالَ فَلَمَّا طَالَ عَلَى بَنِي إِسْرَائِيلَ الْعَذَابُ ضَجُّوا وَ بَكَوْا إِلَى اللَّهِ أَرْبَعِينَ صَبَاحاً فَأَوْحَى اللَّهُ إِلَى مُوسَى وَ هَارُونَ يُخَلِّصُهُمْ مِنْ فِرْعَوْنَ فَحَطَّ عَنْهُمْ سَبْعِينَ وَ مِائَةَ سَنَةٍ
He-asws said: ‘When the torment was prolonged upon the children of Israel, they clamoured and cried to Allah-azwj for forty morning. Allah-azwj Revealed to Musa-as and Haroun-as that He-azwj would Rescue them from Pharaoh-la. It has moved away from them for one hundred and seventy years’.
قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع هَكَذَا أَنْتُمْ لَوْ فَعَلْتُمْ لَفَرَّجَ اللَّهُ عَنَّا فَأَمَّا إِذْ لَمْ تَكُونُوا فَإِنَّ الْأَمْرَ يَنْتَهِي إِلَى مُنْتَهَاهُ.
He (the narrator) said, ‘Abu Abdullah-asws said: ‘That is how you (Shias), if you were to do so, Allah-azwj would Relieve us-asws. As for when you are not being so, then the matter will end up to its endpoint’’.[39]
35- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ أَ لَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ وَ أَقِيمُوا الصَّلاةَ وَ آتُوا الزَّكاةَ إِنَّمَا هِيَ طَاعَةُ الْإِمَامِ فَطَلَبُوا الْقِتَالَ
Tafseer Al Ayyashi – From Muhammad Bin Muslim,
‘From Abu Ja’far-asws regarding His-azwj Words: Have you not seen those to whom it was said: ‘Restrain your hands and establish the Salat and give the Zakat; [4:77]. But rather, it is obedience to the Imam-asws. But their pursued the fighting.
فَلَمَّا كُتِبَ عَلَيْهِمْ مَعَ الْحُسَيْنِ قَالُوا رَبَّنا أَخِّرْنا إِلى أَجَلٍ قَرِيبٍ نُجِبْ دَعْوَتَكَ وَ نَتَّبِعِ الرُّسُلَ أَرَادُوا تَأْخِيرَ ذَلِكَ إِلَى الْقَائِمِ ع.
But when it (fighting) with Al-Husayn-asws was Prescribed upon them, they said, ‘Our Lord! Respite us to a near term, we will answer Your Call and follow the Rasools’. [14:44]. They wanted to delay that to Al-Qaim-ajfj’’.[40]
36- جا، المجالس للمفيد عُمَرُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ عِيسَى بْنِ مِهْرَانَ عَنْ أَبِي يَشْكُرَ الْبَلْخِيِّ عَنْ مُوسَى بْنِ عُبَيْدَةَ عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ عَنْ عَوْفِ بْنِ مَالِكٍ قَالَ قَالَ رَسُولُ اللَّهِ ص ذَاتَ يَوْمٍ يَا لَيْتَنِي قَدْ لَقِيتُ إِخْوَانِي فَقَالَ لَهُ أَبُو بَكْرٍ وَ عُمَرُ أَ وَ لَسْنَا إِخْوَانَكَ آمَنَّا بِكَ وَ هَاجَرْنَا مَعَكَ
(The book) ‘Al Majalis’ of Al Mufeed – Umar Bin Muhammad, from Ja’far Bin Muhammad, from Isa Bin Mihran, from Abu Yashkar Al Balkhy, from Musa Bin Ubeyda, from Muhammad Bin Ka’b Al Qurazy, from Awf Bin Malik who said,
‘One day Rasool-Allah-saww said: ‘Oh I-saww wish I-saww could meet my-saww brothers!’ Abu Bakr and Umar said, ‘And aren’t we your-saww brothers? We believed in you-asws, and we emigrated with you-saww!’
قَالَ قَدْ آمَنْتُمْ وَ هَاجَرْتُمْ وَ يَا لَيْتَنِي قَدْ لَقِيتُ إِخْوَانِي فَأَعَادَ الْقَوْلَ
He-saww said: ‘You did believe and emigrated, and Oh I-saww wish I-saww could meet my-saww brothers!’ They repeated the word.
فَقَالَ رَسُولُ اللَّهِ ص أَنْتُمْ أَصْحَابِي وَ لَكِنْ إِخْوَانِي الَّذِينَ يَأْتُونَ مِنْ بَعْدِكُمْ يُؤْمِنُونَ بِي وَ يُحِبُّونِّي وَ يَنْصُرُونِّي وَ يُصَدِّقُونِّي وَ مَا رَأَوْنِي فَيَا لَيْتَنِي قَدْ لَقِيتُ إِخْوَانِي.
Rasool-Allah-saww said: ‘You are my-saww companions, but my-saww brothers are those will be coming from after you. They will believe in me-saww, and love me-saww, and help me-saww, and ratify me-saww and (although) they would not have seen me-saww! So, Oh I-saww wish I-saww could meet my-saww brothers!’’[41]
37- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنِ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ حَازِمٍ عَنْ عَبَّاسِ بْنِ هِشَامٍ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَلِيِّ بْنِ الْحَارِثِ بْنِ الْمُغِيرَةِ عَنْ أَبِيهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع يَكُونُ فِتْرَةٌ لَا يَعْرِفُ الْمُسْلِمُونَ إِمَامَهُمْ فِيهَا فَقَالَ يُقَالُ ذَلِكَ قُلْتُ فَكَيْفَ نَصْنَعُ قَالَ إِذَا كَانَ ذَلِكَ فَتَمَسَّكُوا بِالْأَمْرِ الْأَوَّلِ حَتَّى يَتَبَيَّنَ لَكُمُ الْآخِرُ.
(The book) ‘Al Ghayba’ of Al Numani – Ibn Uqdah, from Al Qasim Bin Muhammad Bin Al-Husayn Bin Hazim, from Abbas Bin Hisham, from Abdullah Bin Jabalah, from Ali Bin Al Haris Bin Al Mugheira, from his father who said,
‘I said to Abu Abdullah-asws, ‘There will be a gap period, the Muslims will not know their Imam‑asws during it’. He-asws said: ‘That would be said’. I said, ‘So how should we deal with it?’ He-asws said: ‘When that happens, then adhere with the instructions of the first one (Imam‑asws) until the next one is clarified for you’’.[42]
وَ بِهَذَا الْإِسْنَادِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ الصَّيْقَلِ عَنْ أَبِيهِ مَنْصُورٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا أَصْبَحْتَ وَ أَمْسَيْتَ يَوْماً لَا تَرَى فِيهِ إِمَاماً مِنْ آلِ مُحَمَّدٍ فَأَحِبَّ مَنْ كُنْتَ تُحِبُّ وَ أَبْغِضْ مَنْ كُنْتَ تُبْغِضُ وَ وَالِ مَنْ كُنْتَ تُوَالِي وَ انْتَظِرِ الْفَرَجَ صَبَاحاً وَ مَسَاءً.
And by this chain from Abdullah Bin Jabalah, from Muhammad Bin Mansour Al Seyqal, from his father Mansour who said,
‘Abu Abdullah-asws said: ‘When you come to the morning and evening one day, not seeing your Imam-ajfj from the Progeny-asws of Muhammad-saww during it, then love the one you had been loving, and hate the ones you had been hating, and befriend the ones you had been befriending, and await the relief morning and evening!’’[43]
مُحَمَّدُ بْنُ هَمَّامٍ عَنِ الْحِمْيَرِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى وَ الْحُسَيْنِ بْنِ طَرِيفٍ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ دَخَلْتُ أَنَا وَ أَبِي عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ كَيْفَ أَنْتُمْ إِذَا صِرْتُمْ فِي حَالٍ لَا يَكُونُ فِيهَا إِمَامٌ هُدًى وَ لَا عَلَمٌ يُرَى فَلَا يَنْجُو مِنْ تِلْكَ الْحَيْرَةِ إِلَّا مَنْ دَعَا بِدُعَاءِ الْحَرِيقِ
Muhammad Bin Hammam, from Al Himeyri, from Muhammad Bin Isa and Al-Husayn Bin Tareyf, altogether from Hammad Bin Isa, from Abdullah Bin Sinan who said,
‘I and my father entered to see Abu Abdullah-asws. He-asws said: ‘How will you be when you come to be in a situation there is no Imam-asws of guidance in it nor any flag to be seen, so no one would be saved from that confusion except the one who supplicates with the supplication of the burning (Dual Al Hareeq)’.
فَقَالَ أَبِي هَذَا وَ اللَّهِ الْبَلَاءُ فَكَيْفَ نَصْنَعُ جُعِلْتُ فِدَاكَ حِينَئِذٍ
My father said, ‘By Allah-azwj, (it is) the affliction! What shall we do on that day? May I be sacrificed for you-asws!’
قَالَ إِذَا كَانَ ذَلِكَ وَ لَنْ تُدْرِكَهُ فَتَمَسَّكُوا بِمَا فِي أَيْدِيكُمْ حَتَّى يَصِحَّ لَكُمُ الْأَمْرُ.
He-asws said: ‘When that happens and you cannot come across him-ajfj, then adhere with what is in your hands until the matters is proven correct for you!’’[44]
وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ عِيسَى وَ الْحُسَيْنِ بْنِ طَرِيفٍ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ النَّصْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قُلْتُ لَهُ إِنَّا نَرْوِي بِأَنَّ صَاحِبَ هَذَا الْأَمْرِ يُفْقَدُ زَمَاناً فَكَيْفَ نَصْنَعُ عِنْدَ ذَلِكَ قَالَ تَمَسَّكُوا بِالْأَمْرِ الْأَوَّلِ الَّذِي أَنْتُمْ عَلَيْهِ حَتَّى يُبَيَّنَ لَكُمْ.
And by this chain from Muhammad Bin Isa and Al-Husayn Bin Tareyf, from Al Haris Al Mugheira Al Nasry,
‘From Abu Abdullah-asws. I said to him-asws, ‘We are reporting that the Master-ajfj of this command would be lost (to the people) for a long time, so what should be do during that?’ He-asws said: ‘Adhere with the former instructions (of the Imam-asws) until it becomes clear for you’’.[45]
بيان المقصود من هذه الأخبار عدم التزلزل في الدين و التحير في العمل أي تمسكوا في أصول دينكم و فروعه بما وصل إليكم من أئمتكم و لا تتركوا العمل و لا ترتدوا حتى يظهر إمامكم
Explanation: The purpose from these Ahadeeth is not to be shaken in the religion and the confusion in the deeds, i.e. adhere with the principles of your religion and its branches with what has arrived to you from your Imams-asws, and do not leave the deeds nor hesitate until your Imam-ajfj appears.
و يحتمل أن يكون المعنى لا تؤمنوا بمن يدعي أنه القائم حتى يتبين لكم بالمعجزات و قد مر كلام في ذلك عن سعد بن عبد الله في باب الأدلة التي ذكرها الشيخ.
And it is possible that the meaning would be, do not believe the one who claims that he is Al-Qaim-ajfj until it is clarified for you with the miracles, and the speech has passed regarding that, from Sa’ad Bin Abdullah in the chapter of evidence which the Sheykh mentioned.
38- ني، الغيبة للنعماني مُحَمَّدُ بْنُ هَمَّامٍ بِإِسْنَادِهِ يَرْفَعُهُ إِلَى أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ يَأْتِي عَلَى النَّاسِ زَمَانٌ يُصِيبُهُمْ فِيهَا سَبْطَةٌ يَأْرِزُ الْعِلْمُ فِيهَا كَمَا تَأْرِزُ الْحَيَّةُ فِي جُحْرِهَا فَبَيْنَا هُمْ كَذَلِكَ إِذْ طَلَعَ عَلَيْهِمْ نَجْمٌ
(The book) ‘Al Ghayba’ of Al Numani – Muhammad Bin Hammam, by his chain raising it to Aban Bin Taghlib,
‘From Abu Abdullah-asws having said: ‘A time shall come upon the people during which they would be afflicted with (Sabt) a period the knowledge would slighter away just as the snake slithers away into its hole. While they would be like that when a star will appear to them’.
قُلْتُ فَمَا السَّبْطَةُ قَالَ الْفَتْرَةَ قُلْتُ فَكَيْفَ نَصْنَعَ فِيمَا بَيْنَ ذَلِكَ قَالَ كُونُوا عَلَى مَا أَنْتُمْ عَلَيْهِ حَتَّى يُطْلِعَ اللَّهُ لَكُمْ نَجْمَكُمْ.
I said, ‘So what is the ‘Sabt’?’ He-asws said: ‘The gap period’. I said, ‘So what should we do in what is between that?’ He-asws said: ‘Be upon what you are already upon until Allah-azwj Causes your star (Imam-ajfj to emerge to you all’’.[46]
وَ بِهَذَا الْإِسْنَادِ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ كَيْفَ أَنْتُمْ إِذَا وَقَعَتِ السَّبْطَةُ بَيْنَ الْمَسْجِدَيْنِ تَأْرِزُ الْعِلْمُ فِيهَا كَمَا تَأْرِزُ الْحَيَّةُ فِي جُحْرِهَا وَ اخْتَلَفَتِ الشِّيعَةُ بَيْنَهُمْ وَ سَمَّى بَعْضُهُمْ بَعْضاً كَذَّابِينَ وَ يَتْفُلُ بَعْضُهُمْ فِي وُجُوهِ بَعْضٍ
And by this chain from Aban Bin Taghlib,
‘From Abu Abdullah-asws having said: ‘How will you be when the gap period occurs between the two Masjids, during which the knowledge will slither away just as the snake slithers away into its hole, and the Shias will differ between them and name each other as liars, and spit in each other’s faces’.
فَقُلْتُ مَا عِنْدَ ذَلِكَ مِنْ خَيْرٍ قَالَ الْخَيْرُ كُلُّهُ عِنْدَ ذَلِكَ يَقُولُهُ ثَلَاثاً وَ قَدْ قَرُبَ الْفَرَجُ.
I said, ‘There will be no good during that’. He-asws said: ‘The good, all of it would be during that’ – saying it thrice – ‘and the relief would have drawn near’’.[47]
أَحْمَدُ بْنُ هَوْذَةَ الْبَاهِلِيُّ عَنْ أَبِي سُلَيْمَانَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ النَّهَاوَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: يَا أَبَانُ يُصِيبُ الْعَالَمَ سَبْطَةٌ يَأْرِزُ الْعِلْمُ بَيْنَ الْمَسْجِدَيْنِ كَمَا تَأْرِزُ الْحَيَّةُ فِي جُحْرِهَا
Ahmad Bin Howzah Al Bahily, from Abu Suleyman, from Ibrahim Bin Is’haq Al Nahawandy, from Abdullah Bin Hammad Al Ansari, from Aban Bin Taghlil,
From Abu Abdullah-asws having said: ‘O Aban! The world would be afflicted a ‘Sabt’ by the slithering away of the knowledge between the two Masjids just as the snake slithers away into its hole!’
قُلْتُ فَمَا السَّبْطَةُ قَالَ دُونَ الْفَتْرَةِ فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ طَلَعَ لَهُمْ نَجْمُهُمْ
I said, ‘So what is the ‘Sabt’?’ He-asws said: ‘Less than the gap period. While they would be like that when their star will appear to them’.
فَقُلْتُ جُعِلْتُ فِدَاكَ فَكَيْفَ نَكُونُ مَا بَيْنَ ذَلِكَ فَقَالَ لِي كُونُوا عَلَى مَا أَنْتُمْ عَلَيْهِ حَتَّى يَأْتِيَكُمُ اللَّهُ بِصَاحِبِهَا.
I said, ‘May I be sacrificed for you-asws! How should we be in what is between that?’ He-asws said to me: ‘Be upon what you are already upon until Allah-azwj Comes to you with its Master‑ajfj’’.[48]
39- ني، الغيبة للنعماني مُحَمَّدُ بْنُ هَمَّامٍ عَنِ الْحِمْيَرِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ صَالِحِ بْنِ مُحَمَّدٍ عَنْ يَمَانٍ التَّمَّارِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ لِصَاحِبِ هَذَا الْأَمْرِ غَيْبَةً الْمُتَمَسِّكُ فِيهَا بِدِينِهِ كَالْخَارِطِ لِشَوْكِ الْقَتَادِ بِيَدِهِ ثُمَّ أَوْمَأَ أَبُو عَبْدِ اللَّهِ ع بِيَدِهِ هَكَذَا قَالَ فَأَيُّكُمْ تُمْسِكُ شَوْكَ الْقَتَادِ بِيَدِهِ
(The book) ‘Al Ghayba’ of Al Numani’ – Muhammad Bin Hammam, from Al Himeyri, from Muhammad Bin Isa, from Salih Bin Muhammad, from Yaman Al Tammar who said,
‘Abu Abdullah-asws said: ‘For Master-ajfj of this command there will be an occultation. The one adhering with his religion during it would be like the holder of a sharp metal with his hand’. Then Abu Abdullah-asws gestured by his-asws hand like this. He-asws said: ‘So which one of you can hold on to a thorny (sharp) metal by his hand?’
ثُمَّ أَطْرَقَ مَلِيّاً ثُمَّ قَالَ إِنَّ لِصَاحِبِ هَذَا الْأَمْرِ غَيْبَةً فَلْيَتَّقِ اللَّهَ عَبْدٌ عِنْدَ غَيْبَتِهِ وَ لْيَتَمَسَّكْ بِدِينِهِ.
Then he-asws lowered his-asws head for a while, then said: ‘For Master-ajfj of this command, there will be an occultation, so let a servant fear Allah-azwj during his-ajfj occultation and let him adhere with his religion’’.[49]
ني، الغيبة للنعماني الكليني عن محمد بن يحيى و الحسن بن محمد جميعا عن جعفر بن محمد عن الحسن بن محمد الصيرفي عن صالح بن خالد عن يمان التمار قال كنا جلوسا عند أبي عبد الله ع فقال إن لصاحب هذا الأمر غيبة و ذكر مثله سواء.
(The book) ‘Al Ghayba’ of Al Numani – Al Kulayni, from Muhammad Bin Yahya and Al-Hassan Bin Muhammad, altogether from Ja’far Bin Muhammad, from Al-Hassan Bin Muhammad Al Sayrafi, from Salih Bin Khalid, from Yaman al Tammar who said,
‘We were seated in the presence of Abu Abdullah-asws. He-asws said: ‘For Master-ajfj of this command there will be an occultation’ – and mentioned like it, same’’.[50]
40- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنْ أَحْمَدَ بْنِ يُوسُفَ عَنِ ابْنِ مِهْرَانَ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ أَبِيهِ وَ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ قَالَ لِيَ أَبِي ع لَا بُدَّ لَنَا مِنْ آذَرْبِيجَانَ لَا يَقُومُ لَهَا شَيْءٌ وَ إِذَا كَانَ ذَلِكَ فَكُونُوا أَحْلَاسَ بُيُوتِكُمْ وَ أَلْبِدُوا مَا أَلْبَدْنَا فَإِذَا تَحَرَّكَ مُتَحَرِّكُنَا فَاسْعَوْا إِلَيْهِ وَ لَوْ حَبْواً
(The book) ‘Al Ghayba’ of Al Numani – Ibn Uqdah, from Ahmad Bin Yusuf, from Ibn Mihran, from Ibn Al Batainy, from his father and Wuheyb Bin Hafs, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘My-asws father-asws said to me-asws: ‘There is no escape for us-asws from Azerbaijan, nothing will stand to it. And when that happens, be staying in your houses and stay for as long as we-asws stay. When our-asws mover moves, then strive to him-ajfj, and even if you have to crawl’.
وَ اللَّهِ لَكَأَنِّي أَنْظُرُ إِلَيْهِ بَيْنَ الرُّكْنِ وَ الْمَقَامِ يُبَايِعُ النَّاسَ عَلَى كِتَابٍ جَدِيدٍ عَلَى الْعَرَبِ شَدِيدٌ
By Allah-azwj! It is as if I-asws am looking at him-ajfj between the (Yemeni) corner and the standing place (of Ibrahim-as), taking the allegiance of the people upon a new Book. He-ajfj will be severe upon the Arabs’.
وَ قَالَ وَيْلٌ لِطُغَاةِ الْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ.
And he-asws said: ‘Woe be to the Arab tyrants from an evil which has drawn near!’’[51]
41- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنْ بَعْضِ رِجَالِهِ عَنْ عَلِيِّ بْنِ عُمَارَةَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قُلْتُ لَهُ ع أَوْصِنِي
(The book) ‘Al Ghayba’ of Al Numani – Ibn Uqdah, from one of his men, from Ali Bin Umarah, from Muhammad Bin Sinan, from Abu Al Jaroud,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I said to him-asws, ‘Advise me!’
فَقَالَ أُوصِيكَ بِتَقْوَى اللَّهِ وَ أَنْ تَلْزَمَ بَيْتَكَ وَ تَقْعُدَ فِي دَهْمِكَ [دَهْمَاءِ] هَؤُلَاءِ النَّاسِ وَ إِيَّاكَ وَ الْخَوَارِجَ مِنَّا فَإِنَّهُمْ لَيْسُوا عَلَى شَيْءٍ وَ لَا إِلَى شَيْءٍ وَ اعْلَمْ أَنَّ لِبَنِي أُمَيَّةَ مُلْكاً لَا يَسْتَطِيعُ النَّاسُ أَنْ تَرْدَعَهُ
He-asws said: ‘I advise you to fear Allah-azwj and stay in your house and sit in the midst of these people and beware of the Khawarij (rebels) from us-asws for they aren’t upon anything, nor are they to anything. And know that there is a kingdom for the clan of Umayya. The people will not be able to deter it.
وَ أَنَّ لِأَهْلِ الْحَقِّ دَوْلَةً إِذَا جَاءَتْ وَلَّاهَا اللَّهُ لِمَنْ يَشَاءَ مِنَّا أَهْلَ الْبَيْتِ مَنْ أَدْرَكَهَا مِنْكُمْ كَانَ عِنْدَنَا فِي السَّنَامِ الْأَعْلَى وَ إِنْ قَبَضَهُ اللَّهُ قَبْلَ ذَلِكَ خَارَ لَهُ
And for the people of truth there will be a government. When it comes, Allah-azwj would Place in charge the one from us-asws, People-asws of the Household, He-azwj so Desires. One from you who comes across it would be with us-asws in the lofty peaks, and even if Allah-azwj were to Recall him before that, it would be better for him.
وَ اعْلَمْ أَنَّهُ لَا تَقُومُ عِصَابَةٌ تَدْفَعُ ضَيْماً أَوْ تُعِزُّ دِيناً إِلَّا صَرَعَتْهُمُ الْبَلِيَّةُ حَتَّى تَقُومَ عِصَابَةٌ شَهِدُوا بَدْراً مَعَ رَسُولِ اللَّهِ لَا يُوَارَى قَتِيلُهُمْ وَ لَا يُرْفَعُ صَرِيعُهُمْ وَ لَا يُدَاوَى جَرِيحُهُمْ قُلْتُ مَنْ هُمْ قَالَ الْمَلَائِكَةُ.
And know that no party shall be standing to defend a grievance or honouring a religion except a calamity would strike them, until a party rises having attend (battle of) Badr with Rasool-Allah-saww. Neither will their slain be buried, nor will their slain be taken away, nor will they injured be treated’. I said, ‘Who are they?’ He-asws said: ‘The Angels’’.[52]
توضيح قوله و الخوارج منا أي مثل زيد و بني الحسن
Clarification: His-asws words: ‘And the Khawarij (rebels) from us-asws’ – i.e. like Zayd (son of Ali-asws Bin Al-Husayn-asws), and the sons of Al-Hassan-asws.
قوله قتيلهم أي الذين يقتلهم تلك العصابة و الحاصل أن من يقتلهم الملائكة لا يوارون في التراب و لا يرفع من صرعوهم و لا يقبل الدواء من جرحوهم.
His-asws words: ‘Their slain’ – i.e. those that party kills, and the summing up is that the one whom the Angels kill will not be buried in the soil, nor will their slain ones be taken away, nor will the medication be accepted from their injuries.
أو المعنى أن تلك عصابة لا يقتلون حتى يوارى قتيلهم و لا يصرعون حتى يرفع صريعهم و هكذا و يؤيده الخبر الآتي.
Or the meaning is that party will not be killing until their slain are buried, nor slaying until their slain ones are taken away, and like this, and it is supported by the coming Hadeeth.
42- ني، الغيبة للنعماني مُحَمَّدُ بْنُ هَمَّامٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ جُمْهُورٍ مَعاً عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ سَمَاعَةَ عَنْ أَبِي الْجَارُودِ عَنِ الْقَاسِمِ بْنِ الْوَلِيدِ الْهَمْدَانِيِّ عَنِ الْحَارِثِ الْأَعْوَرِ الْهَمْدَانِيِّ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع عَلَى الْمِنْبَرِ إِذَا هَلَكَ الْخَاطِبُ وَ زَاغَ صَاحِبُ الْعَصْرِ وَ بَقِيَتْ قُلُوبٌ تَتَقَلَّبُ مِنْ مُخْصِبٍ وَ مُجْدِبٍ هَلَكَ الْمُتَمَنُّونَ وَ اضْمَحَلَّ الْمُضْمَحِلُّونَ وَ بَقِيَ الْمُؤْمِنُونَ وَ قَلِيلٌ مَا يَكُونُونَ ثَلَاثُ مِائَةٍ أَوْ يَزِيدُونَ تُجَاهِدُ مَعَهُمْ عِصَابَةٌ جَاهَدَتْ مَعَ رَسُولِ اللَّهِ ص يَوْمَ بَدْرٍ لَمْ تُقْتَلْ وَ لَمْ تَمُتْ.
(The book) ‘Al Ghayba’ of Al Numani – Muhammad Bin Hammam and Muhammad Bin Al-Hassan Bin Muhammad Bin Jamhour, both together from Al-Hassan Bin Muhammad Bin Jamhour, from his father, from Sama’at, from Abu Al Jaroud, from Al Qasim Bin Al Waleed Al Hamdani, from Al Haris Al Awr Al Hamdani who said,
‘Amir Al-Momineen-asws said upon the pulpit: ‘When the speaker is destroyed and Master of the Time disappears, and the hearts remain fluctuating from fertile to barren, the wishful would be destroyed, and the decaying ones decay away, and the Momineen remain, and few is what they would be, three hundred or more, a party would fight alongside them which had fought alongside Rasool-Allah-saww on the day of Badr. They will neither be killed nor die’’.[53]
43- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنْ أَحْمَدَ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ الصَّبَّاحِ بْنِ الضَّحَّاكِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ سَيْفٍ التَّمَّارِ عَنْ أَبِي الْمُرْهِفِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع هَلَكَتِ الْمَحَاضِيرُ قُلْتُ وَ مَا الْمَحَاضِيرُ قَالَ الْمُسْتَعْجِلُونَ وَ نَجَا الْمُقَرِّبُونَ وَ ثَبَتَ الْحِصْنُ عَلَى أَوْتَادِهَا كُونُوا أَحْلَاسَ بُيُوتِكُمْ فَإِنَّ الْفِتْنَةَ عَلَى مَنْ أَثَارَهَا وَ إِنَّهُمْ لَا يُرِيدُونَكُمْ بِحَاجَةٍ إِلَّا أَتَاهُمُ اللَّهُ بِشَاغِلٍ لِأَمْرٍ يُعْرَضُ لَهُمْ.
(The book) ‘Al Ghayba’ of Al Numani – Ibn Uqdah, from Ahmad Bin Ziyad, from Ali Bin Al Sabbah Bin Al Zahhak, from Ja’far Bin Muhammad Bin Sama’at, from Sayf Al tammar, from Abu Al Murhif who said,
‘Abu Abdullah-asws said: ‘The ‘Mahazeer’ are destroyed!’ I said, ‘And what are the ‘Mahazeer’?’ He-asws said: ‘The ones hastening (by forming their own government), and the ones drawing near would be saved, and the fort would be affirmed upon its pegs. Be sticking to your houses for the Fitna would be upon the ones who stir it, and they will not be intending you all with a need except Allah-azwj would Come to them with a pre-occupation for a matter presenting to them’’.[54]
إيضاح و المقربون أي الذين يقولون الفرج قريب و يرجون قربه أو يدعون لقربه.
Clarification: ‘The ones drawing near’ – i.e. those saying the relief is near, and are wishing for its nearness, or supplicating for its nearness.
قوله ع و ثبت الحصن أي استقر حصن دولة المخالفين على أساسها بأن يكون المراد بالأوتاد الأساس مجازا
His-asws words: ‘And the fort would be affirmed upon its pegs’ – i.e. the fort of the government of the adversaries would be settled upon its foundations, as the intent with the pegs is the foundation, metaphorically.
قوله ع الفتنة على من أثارها أي يعود ضرر الفتنة على من أثارها أكثر من غيره كما أن بالغبار يتضرر مثيرها أكثر من غيره.
His-asws words: ‘The Fitna would be upon the ones stirring it’ – i.e. the harm of the Fitna would return to be upon its stirrers more than others, just as is with the dust. Its stirrer is harmed more than others.
44- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنْ يَحْيَى بْنِ زَكَرِيَّا عَنْ يُوسُفَ بْنِ كُلَيْبٍ الْمَسْعُودِيِّ عَنِ الْحَكَمِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ كَثِيرٍ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ دَخَلْتُ أَنَا وَ أَبَانٌ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ ذَلِكَ حِينَ ظَهَرَتِ الرَّايَاتُ السُّودُ بِخُرَاسَانَ فَقُلْنَا مَا تَرَى فَقَالَ اجْلِسُوا فِي بُيُوتِكُمْ فَإِذَا رَأَيْتُمُونَا قَدِ اجْتَمَعْنَا عَلَى رَجُلٍ فَانْهُدُوا إِلَيْنَا بِالسِّلَاحِ.
(The book) ‘Al Ghayba’ of Al Numani – Ibn Uqdah, from Yahya Bin Zakariya, from Yusuf Bin Kuleyb Al Masoudy, from Al Hakam Bin Suleyman, from Muhammad Bin Kaseer, from Abu Bakr Al Hazramy who said,
‘I and Aban entered to see Abu Abdullah-asws, and that was when the blag flags (of the Abbasids) had appeared at Khurasan. We said, ‘What is your-asws view?’ He-asws said: ‘Be seated in your houses. When you see us-asws to have gathered to a man, then get up to us-asws with the weapon’’.[55]
45- ني، الغيبة للنعماني مُحَمَّدُ بْنُ هَمَّامٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ ابْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ كُفُّوا أَلْسِنَتَكُمْ وَ الْزَمُوا بُيُوتَكُمْ فَإِنَّهُ لَا يُصِيبُكُمْ أَمْرٌ تَخُصُّونَ بِهِ أَبَداً وَ لَا يُصِيبُ الْعَامَّةَ وَ لَا تَزَالُ الزَّيْدِيَّةُ وِقَاءً لَكُمْ أَبَداً.
(The book) ‘Al Ghayba’ of Al Numani – Muhammad Bin Hammam, from Ja’far Bin Muhammad Bin Malik, from Muhammad Bin Ahmad, from Ibn Asbat, from one of his companions,
‘From Abu Abdullah-asws having said: ‘Restrain your tongues and stay in your houses, for no matter will afflict you all, particularising you with it, ever, nor afflict the general public, nor will the Zaydites cease to be protectors of yours, ever!’’[56]
46- ني، الغيبة للنعماني عَلِيُّ بْنُ أَحْمَدَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ أَتى أَمْرُ اللَّهِ فَلا تَسْتَعْجِلُوهُ قَالَ هُوَ أَمْرُنَا أَمْرُ اللَّهِ لَا يُسْتَعْجَلُ بِهِ يُؤَيِّدُهُ ثَلَاثَةُ أَجْنَادٍ الْمَلَائِكَةُ وَ الْمُؤْمِنُونَ وَ الرُّعْبُ وَ خُرُوجُهُ ع كَخُرُوجِ رَسُولِ اللَّهِ ص وَ ذَلِكَ قَوْلُهُ تَعَالَى كَما أَخْرَجَكَ رَبُّكَ مِنْ بَيْتِكَ بِالْحَقِ.
(The book) ‘Al Ghayba’ of Al Numani – Ali Bin Ahamad, from Ubeydullah Bin Musa, from Ali Bin Al-Hassan, from Ali Bin Hasaan, from Abdul Rahman Bin Kaseer,
‘From Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: The Command of Allah will come, therefore do not hasten it. [16:1]. He-asws said: ‘It is our-asws command, the Command of Allah-azwj. Do not be hasty with it. It would be supported by three – The armies of Angels, and the Momineen, and the awe. And his-ajfj emergence would be like the emergence of Rasool-Allah-saww. And that is the Word of the Exalted: Just as your Lord Caused you to go forth from your house with the Truth, [8:5]’’.[57]
47- ني، الغيبة للنعماني مُحَمَّدُ بْنُ هَمَّامٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ سَمَاعَةَ عَنْ صَالِحِ بْنِ نَبَطٍ وَ بَكْرٍ الْمُثَنَّى جَمِيعاً عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع أَنَّهُ قَالَ هَلَكَ أَصْحَابُ الْمَحَاضِيرِ وَ نَجَا الْمُقَرِّبُونَ وَ ثَبَتَ الْحِصْنُ عَلَى أَوْتَادِهَا إِنَّ بَعْدَ الْغَمِّ فَتْحاً عَجِيباً.
(The book) ‘Al Ghayba’ of Al Numani – Muhammad Bin Hammam and Muhammad Bin Al-Hassan Bin Muhammad, altogether from Al-Hassan Bin Muhammad Bin Jamhour, from his father, from Sama’at, from Salih Bin Nabt, and Bakr Al Musanna altogether,
‘From Abu Ja’far-asws having said: ‘The companions of ‘Al-Mahazeer’ are destroyed, and the ones drawing near are saved, and the fort is affirmed upon its pegs. Surely after the sorrow would be a wonderous victory!’’[58] (P.s. see clarification under H 43)
48- ني، الغيبة للنعماني مُحَمَّدُ بْنُ هَمَّامٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْجُعْفِيِّ عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى الْحَضْرَمِيِّ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ زَيْدٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ ع قَالَ مَثَلُ مَنْ خَرَجَ مِنَّا أَهْلَ الْبَيْتِ قَبْلَ قِيَامِ الْقَائِمِ مَثَلُ فَرْخٍ طَارَ وَ وَقَعَ فِي كُوَّةٍ فَتَلَاعَبَتْ بِهِ الصِّبْيَانُ.
(The book) ‘Al Ghayba’ of Al Numani – Muhammad Bin Hammam, from Ja’far Bin Muhammad Bin Malik, from Ahmad Bin Ali Al Jufy, from Muhammad Bin Al Musanna Al Hazramy, from hi father, from Usman Bin Zayd, from Jabir,
‘From Abu Ja’far Muhammad-asws Bin Ali Al-Baqir-asws having said: ‘An example of the one from us-asws, People-asws of the Household, who rebels before the rising of Al-Qaim-ajfj, is an example of a chick (trying to) fly, and it falls in a hole, so the children play with it’’.[59]
49- ني، الغيبة للنعماني عَلِيُّ بْنُ أَحْمَدَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ شَيْبَانَ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ مُنَخَّلِ بْنِ جَمِيلٍ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع أَنَّهُ قَالَ اسْكُنُوا مَا سَكَنَتِ السَّمَاوَاتُ وَ الْأَرْضُ أَيْ لَا تَخْرُجُوا عَلَى أَحَدٍ فَإِنَّ أَمْرَكُمْ لَيْسَ بِهِ خَفَاءٌ أَلَا إِنَّهَا آيَةٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ لَيْسَتْ مِنَ النَّاسِ أَلَا إِنَّهَا أَضْوَأُ مِنَ الشَّمْسِ لَا يَخْفَى عَلَى بَرٍّ وَ لَا فَاجِرٍ أَ تَعْرِفُونَ الصُّبْحَ فَإِنَّهُ كَالصُّبْحِ لَيْسَ بِهِ خَفَاءٌ.
(The book) ‘Al Ghayba’ of Al Numani – Ali Bin Ahmad, from Ubeydullah Bin Musa, from Muhammad Bin Al-Husayn, from Muhammad Bin Shayban, from Ammar Bin Marwan, from Munakhal Bin Jameel, from Jabir Bin Yazeed,
‘From Abu Ja’far Al-Baqir-asws having said: ‘Be calm for as long as the skies and the earth are calm, i.e. do not rebel against anyone, for your matter, there is no hiding it. Indeed! It is a Sign from Allah-azwj Mighty and Majestic. It isn’t from the people. Indeed! It is more illuminating that the sun, not hidden upon a righteous one nor an immoral one. Do you recognise the morning? It is like the morning. There is no hiding it’’.[60]
أقول: قال النعماني رحمه الله انظروا رحمكم الله إلى هذا التأديب من الأئمة و إلى أمرهم و رسمهم في الصبر و الكف و الانتظار للفرج و ذكرهم هلاك المحاضير و المستعجلين و كذب المتمنين و وصفهم نجاة المسلمين و مدحهم الصابرين الثابتين و تشبيههم إياهم على الثبات كثبات الحصن على أوتادها.
Note: I (Majlisi) am saying: ‘Al-Numani, may Allah-azwj have Mercy on him said, ‘Look, may Allah-azwj have Mercy on you all, at the education from the Imams-asws and to their-asws instructions and their-asws way of describing regarding the patience, and the refraining, and awaiting the relief, and their-asws mentioning the destruction of the ‘Al-Mahazeer’, and the hasteners, and lies of the wishers, and their-asws describing the salvation of the Muslims, and their-asws praising the patient ones, the steadfast ones, and their-asws resembling them being upon the stead fasted-ness as the fort being upon its pegs.
فتأدبوا رحمكم الله بتأديبهم و سلموا لقولهم و لا تجاوزوا رسمهم إلى آخر ما قال.
So be educated with their-asws education, may Allah-azwj have Mercy on you all, and submit to their-asws words, and do not exceed their-asws descriptions to another one what he says’.
50- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنْ أَحْمَدَ بْنِ يُوسُفَ عَنِ ابْنِ مِهْرَانَ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ أَبِيهِ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ ذَاتَ يَوْمٍ أَ لَا أُخْبِرُكُمْ بِمَا لَا يَقْبَلُ اللَّهُ عَزَّ وَ جَلَّ مِنَ الْعِبَادِ عَمَلًا إِلَّا بِهِ فَقُلْتُ بَلَى
(The book) ‘Ghayba’ of Al Numani – Ibn Uqdah, from Ahmad Bin Yusuf, from Ibn Mihran, from Ibn Al Batainy, from his father, from Wuheyb Bin Hafs, from Abu Baseer,
‘From Abu Abdullah-asws having said one day: ‘Shall I-asws inform you all with what Allah-azwj Mighty and Majestic will not Accept any deed except with it?’ I said, ‘Yes’.
فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ الْإِقْرَارُ بِمَا أَمَرَ اللَّهُ وَ الْوَلَايَةُ لَنَا وَ الْبَرَاءَةُ مِنْ أَعْدَائِنَا يَعْنِي أئمة [الْأَئِمَّةَ] خَاصَّةً وَ التَّسْلِيمُ لَهُمْ وَ الْوَرَعُ وَ الِاجْتِهَادُ وَ الطُّمَأْنِينَةُ وَ الِانْتِظَارُ لِلْقَائِمِ
He-asws said: ‘The testimony that there is no god except Allah-azwj, and Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, and the acknowledgment with what Allah-azwj has Commanded, and the Wilayah for us-asws and the disavowing from our-asws enemies, meaning the Imams-asws in particular, and the submitting to them-asws, and the devoutness, and the struggling, and the reassurance and waiting for Al-Qaim-ajfj’.
ثُمَّ قَالَ إِنَّ لَنَا دَوْلَةً يَجِيءُ اللَّهُ بِهَا إِذَا شَاءَ ثُمَّ قَالَ مَنْ سُرَّ أَنْ يَكُونَ مِنْ أَصْحَابِ الْقَائِمِ فَلْيَنْتَظِرْ وَ لْيَعْمَلْ بِالْوَرَعِ وَ مَحَاسِنِ الْأَخْلَاقِ وَ هُوَ مُنْتَظِرٌ فَإِنْ مَاتَ وَ قَامَ الْقَائِمُ بَعْدَهُ كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ أَجْرِ مَنْ أَدْرَكَهُ فَجِدُّوا وَ انْتَظِرُوا هَنِيئاً لَكُمْ أَيَّتُهَا الْعِصَابَةُ الْمَرْحُومَةُ.
Then he-asws said: ‘There is a government for us-asws. Allah-azwj will Come with it when He-azwj so Desires’. Then he-asws said: ‘One whom it cheers that he becomes from the companions of Al-Qaim-ajfj, so let him wait and work with the devoutness and goodly manners while he is waiting. If he dies and Al-Qaim-ajfj rises after him, there would be Recompense for him like the Recompense of the one who came across him-ajfj. So strive and wait. Congratulations be to you all, or Mercied party!’’[61]
51- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمُلِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ اتَّقُوا اللَّهَ وَ اسْتَعِينُوا عَلَى مَا أَنْتُمْ عَلَيْهِ بِالْوَرَعِ وَ الِاجْتِهَادِ فِي طَاعَةِ اللَّهِ وَ إِنَّ أَشَدَّ مَا يَكُونُ أَحَدُكُمْ اغْتِبَاطاً بِمَا هُوَ فِيهِ مِنَ الدِّينِ لَوْ قَدْ صَارَ فِي حَدِّ الْآخِرَةِ وَ انْقَطَعَتِ الدُّنْيَا عَلَيْهِ
(The book) ‘Al Ghayba’ – Ibn Uqdah, from Ali Bin Al-Hassan Al Taymuli, from Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Muslim who said,
‘I heard Abu Ja’far-asws saying: ‘Fear Allah-azwj and be assisted upon what you are upon, with the piety and the struggling in obedience of Allah-azwj, and the most intense joy what one of you can be with what he is from the religion, is when he comes to be in the limit of the Hereafter and world is cut off from him.
فَإِذَا صَارَ فِي ذَلِكَ الْحَدِّ عَرَفَ أَنَّهُ قَدِ اسْتَقْبَلَ النَّعِيمَ وَ الْكَرَامَةَ مِنَ اللَّهِ وَ الْبُشْرَى بِالْجَنَّةِ وَ أَمِنَ مِمَّنْ كَانَ يَخَافُ وَ أَيْقَنَ أَنَّ الَّذِي كَانَ عَلَيْهِ هُوَ الْحَقُّ وَ أَنَّ مَنْ خَالَفَ دِينَهُ عَلَى بَاطِلٍ وَ أَنَّهُ هَالِكٌ
When he comes to be in that limit, he would recognise that he is facing the bliss and the honours from Allah-azwj and the glad tidings with the Paradise and is safe from the one he had been fearing, and he would be certain that the which he had been upon, it was the truth, and that the one who had opposed his religion was false and he has been destroyed.
فَأَبْشِرُوا ثُمَّ أَبْشِرُوا مَا الَّذِي تُرِيدُونَ أَ لَسْتُمْ تَرَوْنَ أَعْدَاءَكُمْ يَقْتُلُونَ فِي مَعَاصِي اللَّهِ وَ يَقْتُلُ بَعْضُهُمْ بَعْضاً عَلَى الدُّنْيَا دُونَكُمْ وَ أَنْتُمْ فِي بُيُوتِكُمْ آمِنِينَ فِي عُزْلَةٍ عَنْهُمْ
Therefore, receive glad tidings! Then, receive glad tidings! What is that which you are wanting? Aren’t you seeing your enemies being killed in disobedience of Allah-azwj and they are killing each other upon the world besides you while you are in your house securely in isolation away from them?
وَ كَفَى بِالسُّفْيَانِيِّ نَقِمَةً لَكُمْ مِنْ عَدُوِّكُمْ وَ هُوَ مِنَ الْعَلَامَاتِ لَكُمْ مَعَ أَنَّ الْفَاسِقَ لَوْ قَدْ خَرَجَ لَمَكَثْتُمْ شَهْراً أَوْ شَهْرَيْنِ بَعْدَ خُرُوجِهِ لَمْ يَكُنْ عَلَيْكُمْ مِنْهُ بَأْسٌ حَتَّى يَقْتُلَ خَلْقاً كَثِيراً دُونَكُمْ
And suffice with Al-Sufyani as a nemesis to you all, from your enemies and he is from the signs for you along with that if the mischief-maker were to emerge, he would trample you for a month or two months after his emergence. There will not be any problem upon you from him until he kills a lot of people besides you all!’
فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ فَكَيْفَ نَصْنَعُ بِالْعِيَالِ إِذَا كَانَ ذَلِكَ
One of his-asws companions said to him: ‘So what should we do with the dependants when that happens?’
قَالَ يَتَغَيَّبُ الرِّجَالُ مِنْكُمْ عَنْهُ فَإِنَّ خِيفَتَهُ وَ شِرَّتَهُ فَإِنَّمَا هِيَ عَلَى شِيعَتِنَا فَأَمَّا النِّسَاءُ فَلَيْسَ عَلَيْهِنَّ بَأْسٌ إِنْ شَاءَ اللَّهُ تَعَالَى
He-asws said: ‘The men from you will disappear from him, for his fear and his evil, rather, it is upon our-asws Shias. As for the women, there will be no problem upon them, if Allah-azwj so Desires’.
قِيلَ إِلَى أَيْنَ يَخْرُجُ الرِّجَالُ وَ يَهْرُبُونَ مِنْهُ فَقَالَ مَنْ أَرَادَ أَنْ يَخْرُجَ مِنْهُمْ إِلَى الْمَدِينَةِ أَوْ إِلَى مَكَّةَ أَوْ إِلَى بَعْضِ الْبُلْدَانِ
It was said, ‘To where would the men go out to, they would be fleeing from him?’ He-asws said: ‘One from you who wants to go out to Al-Medina or to Makkah or to one of the cities’.
ثُمَّ قَالَ مَا تَصْنَعُونَ بِالْمَدِينَةِ وَ إِنَّمَا يَقْصِدُ جَيْشُ الْفَاسِقِ إِلَيْهَا وَ لَكِنْ عَلَيْكُمْ بِمَكَّةَ فَإِنَّهَا مَجْمَعُكُمْ وَ إِنَّمَا فِتْنَتُهُ حَمْلُ امْرَأَةٍ تِسْعَةَ أَشْهُرٍ وَ لَا يَجُوزُهَا إِنْ شَاءَ اللَّهُ.
Then he-asws said: ‘What will you do at Al-Medina? And rather the army of the mischief-make will be aiming to it. But, upon you is to go to Makkah, for it would be your gathering point, and rather his Fitna would attack a man for nine months and not exceed it, if Allah-azwj so Desires’’.[62]
52- ني، الغيبة للنعماني الْكُلَيْنِيُّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع اعْرِفْ إِمَامَكَ فَإِنَّكَ إِذَا عَرَفْتَهُ لَمْ يَضُرَّكَ تَقَدَّمَ هَذَا الْأَمْرُ أَوْ تَأَخَّرَ.
(The book) ‘Al Ghayba’ of Al Numani – Al Kulayni, from Ali Bin Ibrahim, from his father, from Hammad, from Hareez, from Zurara who said,
‘Abu Abdullah-asws said: ‘Recognise your Imam-asws! When you have recognised him-asws, it will not harm you whether this matter is brought forwards or delayed!’’[63]
53- ني، الغيبة للنعماني الْكُلَيْنِيُّ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ صَفْوَانَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ
(The book) ‘Al Ghayba’ of Al Numani – Al Kulayni, from Al-Hassan Bin Muhammad, from Al Moalla, from Muhammad Bin Jamhour, from Safwan, from Muhammad Bin Marwan, from Al Fuzeyl Bin Yasaar who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: On the Day (of Judgment), We will be Calling every human being with their Imam. [17:71].
فَقَالَ يَا فُضَيْلُ اعْرِفْ إِمَامَكَ فَإِنَّكَ إِذَا عَرَفْتَ إِمَامَكَ لَمْ يَضُرَّكَ تَقَدَّمَ هَذَا الْأَمْرُ أَوْ تَأَخَّرَ وَ مَنْ عَرَفَ إِمَامَهُ ثُمَّ مَاتَ قَبْلَ أَنْ يَقُومَ صَاحِبُ هَذَا الْأَمْرِ كَانَ بِمَنْزِلَةِ مَنْ كَانَ قَاعِداً فِي عَسْكَرِهِ لَا بَلْ بِمَنْزِلَةِ مَنْ كَانَ قَاعِداً تَحْتَ لِوَائِهِ
He-asws said: ‘O Fuzeyl! Recognise your Imam-asws! When you have recognised him-asws, it will not harm you whether this matter is brought forward or delayed. And the one who recognises his Imam-asws, then dies before Master-ajfj of the command rises, would be at the status of the one who will be sitting in his-ajfj army. No, but at the status of the one who would be sitting beneath his-ajfj flag’.
قَالَ وَ رَوَاهُ بَعْضُ أَصْحَابِنَا بِمَنْزِلَةِ مَنِ اسْتُشْهِدَ مَعَ رَسُولِ اللَّهِ ص.
He (the narrator) said, ‘And one of our companions has reported: ‘At the status of the one who was martyred with Rasool-Allah-saww’’.[64]
54- ني، الغيبة للنعماني الْكُلَيْنِيُّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ رَفَعَهُ إِلَى الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ مَتَى الْفَرَجُ فَقَالَ يَا بَا بَصِيرٍ أَنْتَ مِمَّنْ يُرِيدُ الدُّنْيَا مَنْ عَرَفَ هَذَا الْأَمْرَ فَقَدْ فُرِجَ عَنْهُ بِانْتِظَارِهِ.
(The book) ‘Ghayba’ of Al Numani – Al Kulayni, from Ali Bin Muhammad, raising it to Al Batainy, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! When will the relief be?’ He-asws said: ‘O Abu Baseer! Are you from the one wanting the world? The one who recognises this matter, so he has been relieved due to his waiting’’.[65]
55- ني، الغيبة للنعماني الْكُلَيْنِيُّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ الْخُزَاعِيِّ قَالَ سَأَلَ أَبُو بَصِيرٍ أَبَا عَبْدِ اللَّهِ ع وَ أَنَا أَسْمَعُ فَقَالَ أَ تَرَانِي أُدْرِكُ الْقَائِمَ ع فَقَالَ يَا بَا بَصِيرٍ لَسْتَ تَعْرِفُ إِمَامَكَ فَقَالَ بَلَى وَ اللَّهِ وَ أَنْتَ هُوَ
(The book) ‘Al Ghayba’ of Al Numani – Al Kulayni, from Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Ismail Bin Muhammad Al Khuzaie who said,
‘Abu Baseer asked Abu Abdullah-asws and I was listening. He said, ‘Do you-asws see (think) I would come across Al-Qaim-asws?’ He-asws said: ‘O Abu Baseer! Don’t you recognise your Imam-asws?’ He said, ‘Yes, by Allah-azwj, and you-asws are he-asws!’
فَتَنَاوَلَ يَدَهُ وَ قَالَ وَ اللَّهِ مَا تُبَالِي يَا بَا بَصِيرٍ أَنْ لَا تَكُونَ مُحْتَبِياً بِسَيْفِكَ فِي ظِلِّ رِوَاقِ الْقَائِمِ ع.
He-asws grabbed his hand and said: ‘By Allah-azwj! (Then) don’t care, O Abu Baseer, if you cannot happen to be collared with your sword in the shade of a corridor of Al-Qaim-ajfj!’’[66]
56- ني، الغيبة للنعماني الْكُلَيْنِيُّ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ مَنْ مَاتَ وَ لَيْسَ لَهُ إِمَامٌ مَاتَ مِيتَةً جَاهِلِيَّةً وَ مَنْ مَاتَ وَ هُوَ عَارِفٌ لِإِمَامِهِ لَمْ يَضُرَّهُ تَقَدَّمَ هَذَا الْأَمْرُ أَوْ تَأَخَّرَ وَ مَنْ مَاتَ وَ هُوَ عَارِفٌ لِإِمَامِهِ كَانَ كَمَنْ هُوَ مَعَ الْقَائِمِ فِي فُسْطَاطِهِ.
(The book) ‘Al Ghayba’ of Al Numani – Al Kulayni, from a number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Muhammad Bin Marwan, from Al Fuzeyl Bin Yasaar who said,
‘I heard Abu Ja’far-asws saying: ‘One who dies and there isn’t an Imam-asws for him, dies a death of the pre-Islamic period; and the one who dies, and he does recognise his Imam-asws, it does not harm him whether this matter is brought forward or delayed; and the one who dies and he does recognise his Imam-asws, would be like the one who is with Al-Qaim-ajfj in his-ajfj pavilion’’.[67]
57- ني، الغيبة للنعماني الْكُلَيْنِيُّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ عَمْرِو بْنِ أَبَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ اعْرِفِ الْعَلَامَةَ فَإِذَا عَرَفْتَ لَمْ يَضُرَّكَ تَقَدَّمَ هَذَا الْأَمْرُ أَمْ تَأَخَّرَ إِنَّ اللَّهَ تَعَالَى يَقُولُ يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ فَمَنْ عَرَفَ إِمَامَهُ كَانَ كَمَنْ كَانَ فِي فُسْطَاطِ الْمُنْتَظَرِ.
(The book) ‘Al Ghayba’ of Al Numani – Al Kulayni, from Ali Bin Muhammad, from Sahl Bin Ziyad, from Al-Hassan Bin Saeed, from Fazala, from Amro Bin Aban who said,
‘I heard Abu Abdullah-asws saying: ‘Recognise the signs. So when you have recognised the signs, it will not harm you whether this matter is brought forward or delayed! Allah-azwj the Exalted is Saying: On the Day (of Judgment), We will be Calling every human being with their Imam. [17:71]. The one who recognises his Imam-asws would be like the one who was in the pavilion of the Awaited One’’.[68]
ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنْ يَحْيَى بْنِ زَكَرِيَّا بْنِ شَيْبَانَ عَنْ عَلِيِّ بْنِ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِيهِ عَنْ حُمْرَانَ بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ وَ فِيهِ اعْرِفْ إِمَامَكَ وَ فِي آخِرِهِ كَانَ فِي فُسْطَاطِ الْقَائِمِ ع.
(The book) ‘Al Ghayba’ of Al Numani – Ibn Uqdah, from Yahya Bin Zakariya Bin Shayban, from Ali Bin Sayf Bin Ameyra, from his father, from Humran Bin Ayn,
‘From Abu Abdullah-asws – similar to it, and in it: ‘Recognise your Imam-asws, and in the Hereafter he would be in the pavilion of Al-Qaim-ajfj’’.[69]
58- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كُلُّ رَايَةٍ تُرْفَعُ قَبْلَ قِيَامِ الْقَائِمِ ع فَصَاحِبُهَا طَاغُوتٌ يَعْبُدُ مِنْ دُونِ اللَّهِ عَزَّ وَ جَلَّ.
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Hammad Bin Isa, from Al-Husayn Bin Al Mukhtar, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Every flag raised before rising of Al-Qaim-ajfj, so its owner is a tyrant worshipping besides Allah-azwj Mighty and Majestic’’.[70]
59- أَقُولُ قَدْ مَضَى بِأَسَانِيدَ فِي خَبَرِ اللَّوْحِ ثُمَّ أُكْمِلُ ذَلِكَ بِابْنِهِ رَحْمَةً لِلْعَالَمِينَ عَلَيْهِ كَمَالُ مُوسَى وَ بَهَاءُ عِيسَى وَ صَبْرُ أَيُّوبَ
I (Majlisi) am saying,
‘It has passed by chains, in Hadeeth of the Tablet: ‘Then that would be completed by his-asws son-ajfj, mercy of the worlds. Upon him-ajfj would be the perfection of Musa-as, and glory of Isa‑as, and patience of Ayoub-as.
سَيَذِلُّ أَوْلِيَائِي فِي زَمَانِهِ وَ يَتَهَادَوْنَ رُءُوسَهُمْ كَمَا يُتَهَادَى رُءُوسُ التُّرْكِ وَ الدَّيْلَمِ فَيُقْتَلُونَ وَ يُحْرَقُونَ وَ يَكُونُونَ خَائِفِينَ مَرْعُوبِينَ وَجِلِينَ تُصْبَغُ الْأَرْضُ بِدِمَائِهِمْ وَ يَفْشُو الْوَيْلُ وَ الرَّنِينُ فِي نِسَائِهِمْ
My-azwj friends would be humiliated during his-ajfj time, and their chiefs would be jostling just as the chiefs of the Turks and the Daylam are. So, they would be killed, and burned and be afraid, terrified, and fearful. The earth will be dyed with their blood, and the woe and the wailing would be widespread among their womenfolk.
أُولَئِكَ أَوْلِيَائِي حَقّاً بِهِمْ أَرْفَعُ كُلَّ فِتْنَةٍ عَمْيَاءَ حِنْدِسٍ وَ بِهِمْ أَكْشِفُ الزَّلَازِلَ وَ أَدْفَعُ الْآصَارَ وَ الْأَغْلَالَ أُولئِكَ عَلَيْهِمْ صَلَواتٌ مِنْ رَبِّهِمْ وَ رَحْمَةٌ وَ أُولئِكَ هُمُ الْمُهْتَدُونَ.
They are My-azwj friends, truly. By them, I-azwj shall Raise every blinding dark Fitna, and by them I-azwj shall Uncover the earthquakes and Repel the fetters and the shackles. Those, upon them is the Salawat from their Lord and Mercy; those, they are the Guided ones [2:157]’’.[71]
60- نص، كفاية الأثر بِالْإِسْنَادِ الْمُتَقَدِّمِ فِي بَابِ النَّصِّ عَلَى الِاثْنَيْ عَشَرَ عَنْ جَابِرٍ الْأَنْصَارِيِّ عَنِ النَّبِيِّ ص قَالَ يَغِيبُ عَنْهُمُ الْحُجَّةُ لَا يُسَمَّى حَتَّى يُظْهِرَهُ اللَّهُ فَإِذَا عَجَّلَ اللَّهُ خُرُوجَهُ يَمْلَأُ الْأَرْضَ قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ ظُلْماً وَ جَوْراً
(The book) ‘Kifayat Al Aser’ –
By the preceding chain in the chapter on the text upon the twelve (Imams-asws), from Jabir Al-Ansary, from the Prophet-saww having said: ‘The Divine Authority would be hidden from them. He-ajfj will not be named until Allah-azwj Reveals him-ajfj. When Allah-azwj Hastens his-ajfj appearance, he-ajfj will fill the earth with fairness and justice just as it would have been filled with injustice and tyranny’.
ثُمَّ قَالَ ص طُوبَى لِلصَّابِرِينَ فِي غَيْبَتِهِ طُوبَى لِلْمُقِيمِينَ عَلَى مَحَجَّتِهِمْ أُولَئِكَ وَصَفَهُمُ اللَّهُ فِي كِتَابِهِ فَقَالَ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَ قَالَ أُولئِكَ حِزْبُ اللَّهِ أَلا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ.
Then he-saww said: ‘Beatitude be to the patient ones during his-ajfj occultation! Beatitude be to the ones staying upon his-ajfj manifesto! They, Allah-azwj has Described them in His-azwj Book: those who are believing in the unseen’ [2:3]. And Said: They are the party of Allah. Indeed! Surely the party of Allah, they are the successful ones [58:22]’’. [72]
61- تَفْسِيرُ النُّعْمَانِيِّ، بِالْإِسْنَادِ الْآتِي فِي كِتَابِ الْقُرْآنِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَا أَبَا الْحَسَنِ حَقِيقٌ عَلَى اللَّهِ أَنْ يُدْخِلَ أَهْلَ الضَّلَالِ الْجَنَّةَ وَ إِنَّمَا عَنَى بِهَذَا الْمُؤْمِنِينَ الَّذِينَ قَامُوا فِي زَمَنِ الْفِتْنَةِ عَلَى الِائْتِمَامِ بِالْإِمَامِ الْخَفِيِّ الْمَكَانِ الْمَسْتُورِ عَنِ الْأَعْيَانِ
Tafseer Al Numani –
By the chain which is in ‘Kitab Al-Quran’, Amir Al-Momineen-asws said: ‘Rasool-Allah-saww said: ‘O Abu Al-Hassan-asws! It is worthy of Allah-azwj that He-azwj should Enter the lost people into the Paradise, and rather I-saww mean by that the Momineen who will be standing in the time of Fitna upon the leadership of the hidden Imam-ajfj, in the place which is concealed from the eyes.
فَهُمْ بِإِمَامَتِهِ مُقِرُّونَ وَ بِعُرْوَتِهِ مُسْتَمْسِكُونَ وَ لِخُرُوجِهِ مُنْتَظِرُونَ مُوقِنُونَ غَيْرُ شَاكِّينَ صَابِرُونَ مُسْلِمُونَ وَ إِنَّمَا ضَلُّوا عَنْ مَكَانِ إِمَامِهِمْ وَ عَنْ مَعْرِفَةِ شَخْصِهِ
They would be acknowledging with his-ajfj Imamate and holding to his-ajfj handhold, and awaiting his-ajfj appearance, convinced, not doubting, patient, submissive, and rather they would have been lost from the place of their Imam-ajfj and from recognising his-ajfj person.
يَدُلُّ عَلَى ذَلِكَ أَنَّ اللَّهَ تَعَالَى إِذَا حَجَبَ عَنْ عِبَادِهِ عَيْنَ الشَّمْسِ الَّتِي جَعَلَهَا دَلِيلًا عَلَى أَوْقَاتِ الصَّلَاةِ فَمُوَسَّعٌ عَلَيْهِمْ تَأْخِيرُ الْمُوَقَّتِ لِيَتَبَيَّنَ لَهُمُ الْوَقْتُ بِظُهُورِهَا وَ يَسْتَيْقِنُوا أَنَّهَا قَدْ زَالَتْ
Evidencing upon that is that when Allah-azwj the Exalted Veils the eye of the sun from His-azwj servants, which He-azwj has Made it as a pointer upon the timings of the Salat. It has been extended to them, the delaying of the timing in order to Clarify to them the time of its appearance, and they would be certain that it has (started to) decline.
فَكَذَلِكَ الْمُنْتَظِرُ لِخُرُوجِ الْإِمَامِ ع الْمُتَمَسِّكُ بِإِمَامَتِهِ مُوَسَّعٌ عَلَيْهِ جَمِيعُ فَرَائِضِ اللَّهِ الْوَاجِبَةِ عَلَيْهِ مَقْبُولَةٌ مِنْهُ بِحُدُودِهَا غَيْرُ خَارِجٍ عَنْ مَعْنَى مَا فُرِضَ عَلَيْهِ فَهُوَ صَابِرٌ مُحْتَسِبٌ لَا تَضُرُّهُ غَيْبَةُ إِمَامِهِ.
Like that is the one awaiting the emergence of the Imam-ajfj, the one adhering with his-ajfj Imamate. It has been extended to them, entirety of the Impositions of Allah-azwj, the Obligated upon him, accepting from Him-azwj with its limits, not exiting from the meaning of what is Obligated upon him, so he observes patience, anticipating, the Occultation of his Imam-ajfj would not harm him’’.[73]
62- ختص، الإختصاص بِإِسْنَادِهِ عَنِ الْحَسَنِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنْ أُمَيَّةَ بْنِ عَلِيٍ عَنْ رَجُلٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَيُّمَا أَفْضَلُ نَحْنُ أَوْ أَصْحَابُ الْقَائِمِ ع
(The book) ‘Al Ikhtisas’ – By his chain, from Al-Hassan Bin Ahmad, from Ahmad Bin Hilal, from Umayya Bin Ali, from a man who said,
‘I said to Abu Abdullah-asws, ‘Which of us is superior, us or companions of Al-Qaim-ajfj?’
قَالَ فَقَالَ لِي أَنْتُمْ أَفْضَلُ مِنْ أَصْحَابِ الْقَائِمِ وَ ذَلِكَ أَنَّكُمْ تُمْسُونَ وَ تُصْبِحُونَ خَائِفِينَ عَلَى إِمَامِكُمْ وَ عَلَى أَنْفُسِكُمْ مِنْ أَئِمَّةِ الْجَوْرِ إِنْ صَلَّيْتُمْ فَصَلَاتُكُمْ فِي تَقِيَّةٍ وَ إِنْ صُمْتُمْ فَصِيَامُكُمْ فِي تَقِيَّةٍ وَ إِنْ حَجَجْتُمْ فَحَجُّكُمْ فِي تَقِيَّةٍ وَ إِنْ شَهِدْتُمْ لَمْ تُقْبَلْ شَهَادَتُكُمْ وَ عَدَّدَ أَشْيَاءَ مِنْ نَحْوِ هَذَا مِثْلَ هَذِهِ
He (the narrator) said, ‘He-asws said: ‘You are superior to the companions of Al-Qaim-ajfj, and that is because you are coming to the evening and morning fearful upon your Imam-asws and upon yourselves, from the tyrannical imams (leaders). If you pray Salat, your Salats are in Taqiyya (dissimulation), and if you fast, your Fasts are in Taqiyya, and if you perform Hajj, your Hajj is in Taqiyya, and if you testify, your testimonies are not being accepted. And a number of things from approximate to this, like these’.
فَقُلْتُ فَمَا نَتَمَنَّى الْقَائِمَ ع إِذَا كَانَ عَلَى هَذَا
I said, ‘So why should we wish for Al-Qaim-ajfj when it was upon this?’
قَالَ فَقَالَ لِي سُبْحَانَ اللَّهِ أَ مَا تُحِبُّ أَنْ يَظْهَرَ الْعَدْلُ وَ يَأْمَنَ السُّبُلُ وَ يُنْصَفَ الْمَظْلُومُ.
He (the narrator) said, ‘He-asws said to me: ‘Glory be to Allah-azwj! Don’t you love the justice to appear, and the ways to be secure, and the oppressed to get justice?’’[74]
63- نهج، نهج البلاغة الْزَمُوا الْأَرْضَ وَ اصْبِرُوا عَلَى الْبَلَاءِ وَ لَا تُحَرِّكُوا بِأَيْدِيكُمْ وَ سُيُوفِكُمْ وَ هَوَى أَلْسِنَتِكُمْ وَ لَا تَسْتَعْجِلُوا بِمَا لَمْ يُعَجِّلْهُ اللَّهُ لَكُمْ فَإِنَّهُ مَنْ مَاتَ مِنْكُمْ عَلَى فِرَاشِهِ وَ هُوَ عَلَى مَعْرِفَةِ رَبِّهِ وَ حَقِّ رَسُولِهِ وَ أَهْلِ بَيْتِهِ مَاتَ شَهِيداً أُوْقِعَ أَجْرُهُ عَلَى اللَّهِ وَ اسْتَوْجَبَ ثَوَابَ مَا نَوَى مِنْ صَالِحِ عَمَلِهِ وَ قَامَتِ النِّيَّةُ مَقَامَ إصلائه [إِصْلَاتِهِ] بِسَيْفِهِ فَإِنَّ لِكُلِّ شَيْءٍ مُدَّةً وَ أَجَلًا.
(The book) ‘Nahj Al Balagah’ –
‘Stick to the ground and be patient upon the afflictions, and do not move your hands and your swords, and refrain your tongues, and do not be hasty with what Allah-azwj has not Hastened for you. Surely the one from you who dies upon his bed while he is upon the recognition of his Lord-azwj, and right of His-azwj Rasool-saww and People-asws of his-saww Household, would die as martyr. His-azwj Recompense would fall upon Allah-azwj, and he would be Obligated the Rewards of whatever righteous deeds he had intended, and the intention would stand in place of his unsheathing his sword. Surely for everything there is a period and a term’’.[75]
64- ما، الأمالي للشيخ الطوسي أَحْمَدُ بْنُ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الزُّبَيْرِ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَحْمَدَ بْنِ رِزْقٍ الْغُمْشَانِيِّ عَنْ يَحْيَى بْنِ الْعَلَاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ كُلُّ مُؤْمِنٍ شَهِيدٌ وَ إِنْ مَاتَ عَلَى فِرَاشِهِ فَهُوَ شَهِيدٌ وَ هُوَ كَمَنْ مَاتَ فِي عَسْكَرِ الْقَائِمِ ع
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Ahmad Bin Ubdoun, from Ali Bin Muhammad Bin Al Zubeyr, from Ali Bin Al-Hassan Bin Fazzal, from Al Abbas Bin Aamir, from Ahmad Bin Rizq Al Gumshany, from Yahya Bin Al A’ala,
‘From Abu Ja’far-asws having said: ‘Every Momin is a martyr, and even if he were to die upon his bed, so he would be a martyr, and he would be like the one who died in the army of Al-Qaim-ajfj’.
ثُمَّ قَالَ أَ يَحْبِسُ نَفْسَهُ عَلَى اللَّهِ ثُمَّ لَا يَدْخُلُ الْجَنَّةَ.
Then he-asws said: ‘Would he withhold himself to Allah-azwj, then not enter the Paradise?’’[76]
65- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ النَّبِيُّ ص انْتِظَارُ الْفَرَجِ بِالصَّبْرِ عِبَادَةٌ.
(The book) ‘Da’waat’ of Al Rawandy –
‘The Prophet-saww said: ‘Awaiting the relief is (an act of) worship’’.[77]
66- ك، إكمال الدين ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ الْمُغِيرَةِ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ يَأْتِي عَلَى النَّاسِ زَمَانٌ يَغِيبُ عَنْهُمْ إِمَامُهُمْ فَيَا طُوبَى لِلثَّابِتِينَ عَلَى أَمْرِنَا فِي ذَلِكَ الزَّمَانِ إِنَّ أَدْنَى مَا يَكُونُ لَهُمْ مِنَ الثَّوَابِ أَنْ يُنَادِيَهُمُ الْبَارِئُ عَزَّ وَ جَلَّ عِبَادِي آمَنْتُمْ بِسِرِّي وَ صَدَّقْتُمْ بِغَيْبِي فَأَبْشِرُوا بِحُسْنِ الثَّوَابِ مِنِّي
(The book) ‘Ikmal Al Deen’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from his father, from Al Mugheira, from Al Mufazzal Bin Salih, from Jabir,
‘From Abu Ja’far-asws having said: ‘There shall come a time upon the people, their Imam-asws would be hidden from them. Beatitude be to the ones steadfast upon our-asws matter during that time. The least of Rewards being for them would be the Creator Mighty and Majestic would Call out to them: “My-azwj servants! You believed in My-azwj secret, and ratified with My-azwj occultation, so receive glad tidings of excellent Rewards from Me-azwj.
فَأَنْتُمْ عِبَادِي وَ إِمَائِي حَقّاً مِنْكُمْ أَتَقَبَّلُ وَ عَنْكُمْ أَعْفُو وَ لَكُمْ أَغْفِرُ وَ بِكُمْ أَسْقِي عِبَادِيَ الْغَيْثَ وَ أَدْفَعُ عَنْهُمُ الْبَلَاءَ وَ لَوْلَاكُمْ لَأَنْزَلْتُ عَلَيْهِمْ عَذَابِي
You are My-azwj servants and maids truly! I-azwj shall be Accepting from you, and Pardoning you, and Forgive (your sins) for you, and by you I-azwj shall Quench My-azwj servants with the rain and Repel the afflictions away from them, and had it not been for you-asws all, I-azwj would have Sent down My-azwj Punishment upon them!”’
قَالَ جَابِرٌ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ فَمَا أَفْضَلُ مَا يَسْتَعْمِلُهُ الْمُؤْمِنُ فِي ذَلِكَ الزَّمَانِ قَالَ حِفْظُ اللِّسَانِ وَ لُزُومُ الْبَيْتِ.
Jabir said, ‘I said, ‘O son-asws of Rasool-Allah-saww! So what is the most superior the Momin to be utilising during that time?’ He-asws said: ‘Preserving the tongue and staying in the house’’.[78]
67- ك، إكمال الدين أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ سَعْدٍ وَ الْحِمْيَرِيِّ مَعاً عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَقْرَبُ مَا يَكُونُ الْعِبَادُ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ أَرْضَى مَا يَكُونُ عَنْهُمْ إِذَا افْتَقَدُوا حُجَّةَ اللَّهِ فَلَمْ يَظْهَرْ لَهُمْ وَ لَمْ يَعْلَمُوا بِمَكَانِهِ وَ هُمْ فِي ذَلِكَ يَعْلَمُونَ أَنَّهُ لَمْ تَبْطُلْ حُجَّةُ اللَّهِ فَعِنْدَهَا فَتَوَقَّعُوا الْفَرَجَ كُلَّ صَبَاحٍ وَ مَسَاءٍ
(The book) ‘Ikmal Al Deen’ – My father and Ibn Al Waleed, both together from Sa’ad and Al Himeyri, both together from Ibrahim Bin Hashim, from Muhammad Bin Khalid, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar,
‘From Abu Abdullah-asws having said: ‘The closest of what the servants can be to Allah-azwj Mighty and Majestic, and as Pleased as He-azwj can be with them, is when they lose the Divine Authority of Allah-azwj, so he-ajfj no longer appears to them and they don’t know of his-ajfj place, and during that they would be knowing that it does not invalidate the Divine Authority of Allah-azwj. During it, they would be anticipating the relief every morning and evening.
فَإِنَّ أَشَدَّ مَا يَكُونُ غَضَبُ اللَّهِ عَلَى أَعْدَائِهِ إِذَا افْتَقَدُوا حُجَّتَهُ فَلَمْ يَظْهَرْ لَهُمْ وَ قَدْ عَلِمَ أَنَّ أَوْلِيَاءَهُ لَا يَرْتَابُونَ وَ لَوْ عَلِمَ أَنَّهُمْ يَرْتَابُونَ لَمَا غَيَّبَ حُجَّتَهُ طَرْفَةَ عَيْنٍ وَ لَا يَكُونُ ذَلِكَ إِلَّا عَلَى رَأْسِ شِرَارِ النَّاسِ.
The severest of what the Wrath of Allah-azwj can be upon His-azwj enemies is when they lose His-azwj Divine Authority, so he-ajfj no longer appears to them, and He-azwj Knows that His-azwj friends are not suspicious, and had He-azwj Known that His-azwj friends are suspicious, He-azwj would not have Caused His-azwj Divine Authority to disappear even for the blink of an eye, and that cannot happen except upon the head of the evil people’’.[79]
68- ني، الغيبة للنعماني الْكُلَيْنِيُّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ مِثْلَهُ-
(The book) ‘Al Ghayba’ of Al Numani – Al Kulayni, from Ali Bin Ibrahim Bin Hashim, from his father, from Muhammad Bin Sinan – similar to it.
ك، إكمال الدين أبي و ابن الوليد معا عن سعد عن ابن عيسى عن محمد بن خالد مثله-
(The book) ‘Ikmal Al Deen’ – My father and Ibn Al Waleed, both together from Sa’ad, from Ibn Isa, from Muhammad Bin Khalid – similar to it.
غط، الغيبة للشيخ الطوسي سعد عن ابن عيسى مثله-
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Sa’ad, from Ibn Isa – similar to it.
ني، الغيبة للنعماني محمد بن همام عن بعض رجاله عن أحمد بن محمد بن خالد عن أبيه عن رجل عن المفضل مثله.
(The book) ‘Al Ghayba’ of Al Numani – Muhammad Bin Hamam, from one of his men, from Ahmad Bin Muhammad Bin Khalid, from his father, from a man, from Al Mufazzal – similar to it.[80]
69- ك، إكمال الدين بِهَذَا الْإِسْنَادِ قَالَ قَالَ الْمُفَضَّلُ بْنُ عُمَرَ سَمِعْتُ الصَّادِقَ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ مَنْ مَاتَ مُنْتَظِراً لِهَذَا الْأَمْرِ كَانَ كَمَنْ كَانَ مَعَ الْقَائِمِ فِي فُسْطَاطِهِ لَا بَلْ كَانَ بِمَنْزِلَةِ الضَّارِبِ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ص بِالسَّيْفِ.
(The book) ‘Ikmal Al Deen’ – By this chain, said, ‘Al Mufazzal Bin Umar said,
‘I heard Al-Sadiq Ja’far-asws Bin Muhammad-asws saying: ‘One who dies waiting for this matter would be like the one who would be with Al-Qaim-ajfj in his-ajfj pavilion. No! But he would be at the status of the strike with the sword in front of Rasool-Allah-saww!’’[81]
70- ك، إكمال الدين الْعَطَّارُ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ لِلْقَائِمِ غَيْبَةً قَبْلَ أَنْ يَقُومَ قُلْتُ وَ لِمَ قَالَ يَخَافُ وَ أَوْمَأَ بِيَدِهِ إِلَى بَطْنِهِ
(The book) ‘Ikmal Al Deen’ – Al Attar, from Sa’ad, from Ibn Isa, from Khalid Bin Najeeh, from Zurara who said,
‘I heard Abu Abdullah-asws saying: ‘There will be an occultation for Al-Qaim-ajfj before he-ajfj rises’. I said, ‘And why?’ He-asws said: ‘He-ajfj will fear’ – and he-asws gestured by his-asws hand to his-asws belly.
ثُمَّ قَالَ يَا زُرَارَةُ وَ هُوَ الْمُنْتَظَرُ وَ هُوَ الَّذِي يَشُكُّ النَّاسُ فِي وِلَادَتِهِ مِنْهُمْ مَنْ يَقُولُ مَاتَ أَبُوهُ وَ لَمْ يُخَلِّفْ وَ مِنْهُمْ مَنْ يَقُولُ هُوَ حَمْلٌ وَ مِنْهُمْ مَنْ يَقُولُ هُوَ غَائِبٌ وَ مِنْهُمْ مَنْ يَقُولُ مَا وُلِدَ وَ مِنْهُمْ مَنْ يَقُولُ قَدْ وُلِدَ قَبْلَ وَفَاةِ أَبِيهِ بِسَنَتَيْنِ وَ هُوَ الْمُنْتَظَرُ غَيْرَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَجِبَ أَنْ يَمْتَحِنَ الشِّيعَةَ فَعِنْدَ ذَلِكَ يَرْتَابُ الْمُبْطِلُونَ
Then he-asws said: ‘O Zurara! And he-ajfj is the awaited one, and he-ajfj is the one the people would be doubting regarding his-ajfj birth. From them would be one who will say, ‘His-ajfj father‑asws died and did not leave any replacement’. And from them would be one who will say, ‘He‑ajfj is still yet to come (to the world)’. And from them would be one who will say, ‘He‑ajfj has disappeared’. And from them would be one who will say, ‘He-ajfj has not been blessed (to his parents-asws)’. And from them would be one who will say, ‘He-ajfj was blessed two years before the expiry of his-ajfj father-asws, and he-ajfj is the awaited one, apart from that Allah-azwj Blessed and Exalted Obligates Testing the Shias’. During that the falsifies would be suspicious.
قَالَ زُرَارَةُ فَقُلْتُ جُعِلْتُ فِدَاكَ فَإِنْ أَدْرَكْتُ ذَلِكَ الزَّمَانَ فَأَيَّ شَيْءٍ أَعْمَلُ
Zurara said, ‘I said, ‘May I be sacrificed for you-asws! If I were to come across that time, which thing should I do?’
قَالَ يَا زُرَارَةُ إِنْ أَدْرَكْتَ ذَلِكَ الزَّمَانَ فَالْزَمْ هَذَا الدُّعَاءَ
He-asws said: ‘O Zurara! If you were to come across that time, then necessitate this supplication:
اللَّهُمَّ عَرِّفْنِي نَفْسَكَ فَإِنَّكَ إِنْ لَمْ تُعَرِّفْنِي نَفْسَكَ لَمْ أَعْرِفْ نَبِيَّكَ اللَّهُمَ عَرِّفْنِي رَسُولَكَ فَإِنَّكَ إِنْ لَمْ تُعَرِّفْنِي رَسُولَكَ لَمْ أَعْرِفْ حُجَّتَكَ اللَّهُمَّ عَرِّفْنِي حُجَّتَكَ فَإِنَّكَ إِنْ لَمْ تُعَرِّفْنِي حُجَّتَكَ ضَلَلْتُ عَنْ دِينِي
‘O Allah-azwj! Introduce Yourself-azwj to me, for if You-azwj do not Introduce Yourself-azwj to me, I will not recognise Your-azwj Prophet-saww! O Allah-azwj! Introduce Your-azwj Rasool-saww to me, for if You-azwj do not Introduce Your-azwj Rasool-saww to me, I will not recognise Your-azwj Divine Authority! O Allah-azwj! Introduce Your-azwj Divine Authority to me, for if You-azwj do not Introduce Your-azwj Divine Authority to me, I will stray away from my religion!’
ثُمَّ قَالَ يَا زُرَارَةُ لَا بُدَّ مِنْ قَتْلِ غُلَامٍ بِالْمَدِينَةِ قُلْتُ جُعِلْتُ فِدَاكَ أَ لَيْسَ يَقْتُلُهُ جَيْشُ السُّفْيَانِيِّ
Then he-asws said: ‘O Zurara! There is no escape from a boy being killed at Al-Medina’. I said, ‘May I be sacrificed for you-asws! Wouldn’t it be the army of Al-Sufyan who will kill him?’
قَالَ لَا وَ لَكِنْ يَقْتُلُهُ جَيْشُ بَنِي فُلَانٍ يَخْرُجُ حَتَّى يَدْخُلَ الْمَدِينَةَ فَلَا يَدْرِي النَّاسُ فِي أَيِّ شَيْءٍ دَخَلَ فَيَأْخُذُ الْغُلَامَ فَيَقْتُلُهُ فَإِذَا قَتَلَهُ بَغْياً وَ عُدْوَاناً وَ ظُلْماً لَمْ يُمْهِلْهُمُ اللَّهُ عَزَّ وَ جَلَّ فَعِنْدَ ذَلِكَ فَتَوَقَّعُوا الْفَرَجَ.
He-asws said: ‘No! but the army of the clan of so and so will kill him, until it enters Al-Medina. The people will not know for which reason it has entered. They will seize the boy and kill him. When he is killed suddenly, and in aggression, and unjustly, Allah-azwj Mighty and Majestic will not Respite them. During that, anticipate the relief’’.[82]
71- ك، إكمال الدين أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى وَ ابْنِ يَزِيدَ مَعاً عَنِ ابْنِ فَضَّالٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَنْصُورٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا أَصْبَحْتَ وَ أَمْسَيْتَ لَا تَرَى إِمَاماً تَأْتَمُّ بِهِ فَأَحْبِبْ مَنْ كُنْتَ تُحِبُّ وَ أَبْغِضْ مَنْ كُنْتَ تُبْغِضُ حَتَّى يُظْهِرَهُ اللَّهُ عَزَّ وَ جَلَّ.
(The book) ‘Ikmal Al Deen’ – My father, from Sa’ad, from Ibn Isa and Ibn Yazeed, both together from Ibn Fazzal, from Ja’far Bin Muhammad Bin Mansour, from Umar Bin Abdul Aziz,
‘From Abu Abdullah-asws having said: ‘When you come to the morning and evening and do not see an Imam-ajfj to be following with, then love the ones you had been loving and hate the ones you had been hating until Allah-azwj Reveals him-ajfj’’.[83]
72- ك، إكمال الدين ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ وَ الْيَقْطِينِيِّ مَعاً عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنْ خَالِهِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ قُلْتُ لَهُ إِنْ كَانَ كَوْنٌ وَ لَا أَرَانِيَ اللَّهُ يَوْمَكَ فَبِمَنْ أَئْتَمُّ
(The book) ‘Ikmal Al Deen’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab and Al Yaqteeny, both together from Ibn Abu Najran,
‘From Isa Bin Abdullah Bin Muhammad Bin Umar son of Ali-asws Bin Abu Talib-asws, from his maternal uncle Al-Sadiq Ja’far Bin Muhammad-asws, he (the narrator) said, ‘I said to him-asws, ‘If the inevitable (death) were to happen, and may Allah-azwj not Show me your-asws day, then with whom should I be led?’
فَأَوْمَأَ إِلَى مُوسَى ع فَقُلْتُ لَهُ فَإِنْ مَضَى فَإِلَى مَنْ قَالَ فَإِلَى وَلَدِهِ قُلْتُ فَإِنْ مَضَى وَلَدُهُ وَ تَرَكَ أَخاً كَبِيراً وَ ابْناً صَغِيراً فَبِمَنْ أَئْتَمُّ قَالَ بِوَلَدِهِ ثُمَّ هَكَذَا أَبَداً
He-asws gestured to Musa-asws. I said to him-asws, ‘Supposing he-asws were to pass away, then to whom?’ He-asws said: ‘To his-asws son-asws’. I said, ‘If his-asws son-asws passes away and leave an elder brother and a younger son, with whom should I be led?’ He-asws said: ‘By his-asws son-asws. Then like this, for ever!’
فَقُلْتُ فَإِنْ أَنَا لَمْ أَعْرِفْهُ وَ لَمْ أَعْرِفْ مَوْضِعَهُ فَمَا أَصْنَعُ
I said, ‘Supposing I do not recognise him-asws and do not know of his-asws place, then what shall I do?’
قَالَ تَقُولُ
He-asws said: ‘You should say:
اللَّهُمَّ إِنِّي أَتَوَلَّى مَنْ بَقِيَ مِنْ حُجَجِكَ مِنْ وَلَدِ الْإِمَامِ الْمَاضِي فَإِنَّ ذَلِكَ يُجْزِيكَ
‘O Allah-azwj! I befriend the one remaining from Your-azwj Divine Authority, from the sons of the past Imam-asws’. That would suffice you’’.[84]
73- ك، إكمال الدين الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ جَبْرَئِيلَ بْنِ أَحْمَدَ عَنِ الْعُبَيْدِيِّ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع سَتُصِيبُكُمْ شُبْهَةٌ فَتَبْقَوْنَ بِلَا عَلَمٍ يُرَى وَ لَا إِمَامٍ هُدًى لَا يَنْجُو مِنْهَا إِلَّا مَنْ دَعَا بِدُعَاءِ الْغَرِيقِ قُلْتُ وَ كَيْفَ دُعَاءُ الْغَرِيقِ
(The book) ‘Ikmal Al Deen’ – Al Muzaffar Al Alawy, from Ibn Al Ayyashi, from his father, from Jibraeel Bin Ahmad Bin Al Ubyadi Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘You will be afflicted with doubts, so you will remain without a flag been seen, nor an Imam-ajfj of guidance, nor would anyone be saved from it except the one who supplicates with the supplication for drowning (Dua Al-Ghareeq)’. I said, ‘And how is the supplication for drowning?’
قَالَ تَقُولُ
He-asws said: ‘You should be saying:
يَا اللَّهُ يَا رَحْمَانُ يَا رَحِيمُ يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ
‘O Allah-azwj! O Beneficent! O Merciful! O Turner of the hearts! Affirm my heart upon You-azwj religion’.
فَقُلْتُ يَا مُقَلِّبَ الْقُلُوبِ وَ الْأَبْصَارِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ
I said, ‘O Turner of the heart and the sights! Affirm my heart upon Your-azwj religion!’
فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ مُقَلِّبُ الْقُلُوبِ وَ الْأَبْصَارِ وَ لَكِنْ قُلْ كَمَا أَقُولُ يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ.
He-asws said: ‘Surely Allah-azwj Mighty and Majestic is the Turner of the hearts and the sights but say just as I-asws have said: ‘O Turner of the hearts! Affirm my heart upon Your-azwj religion’’.[85]
74- ك، إكمال الدين ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ الْيَقْطِينِيِّ [وَ عُثْمَانَ بْنِ عِيسَى بْنِ عُبَيْدٍ] عَنِ ابْنِ مَحْبُوبٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَمَّنْ أَثْبَتَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ كَيْفَ أَنْتُمْ إِذَا بَقِيتُمْ دَهْراً مِنْ عُمُرِكُمْ لَا تَعْرِفُونَ إِمَامَكُمْ قِيلَ لَهُ فَإِذَا كَانَ ذَلِكَ كَيْفَ نَصْنَعُ قَالَ تَمَسَّكُوا بِالْأَمْرِ الْأَوَّلِ حَتَّى يُسْتَيْقَنَ.
(The book) ‘Ikmal Al Deen’ – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Isa, from Al Yaqteeny, and Usman Bin Isa Bin Ubeyd, from Ibn Mahboub, from Yunus Bin Yaqoub, from the one who affirmed it,
‘From Abu Abdullah-asws having said: ‘How will you be when you remain for a long time from your ages not knowing your Imam-ajfj?’ It was said to him-asws, ‘So when that happens, how should be deal with it?’ He-asws said: ‘Adhere with the instructions of the former one (Imam-asws) until you are certain’’.[86]
75- ك، إكمال الدين أَبِي عَنِ الْحِمْيَرِيِّ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَأْتِي عَلَى النَّاسِ زَمَانٌ يَغِيبُ عَنْهُمْ إِمَامُهُمْ فَقُلْتُ لَهُ مَا يَصْنَعُ النَّاسُ فِي ذَلِكَ الزَّمَانِ قَالَ يَتَمَسَّكُونَ بِالْأَمْرِ الَّذِي هُمْ عَلَيْهِ حَتَّى يَتَبَيَّنَ لَهُمْ.
(The book) ‘Ikmal Al Deen’ – My father, from Al Himeyri, from Ayoub Bin Nuh, from Ibn Abu Umeyr, from Jameel, from Zurarah who said,
‘Abu Abdullah-asws said: ‘A time shall come upon the people, their Imam-ajfj would be hidden from them’. I said to him-asws, ‘What should the people do during that time?’ He-asws said: ‘They should adhere with that which they are upon until it is clarified for them’’.[87]
76- ك، إكمال الدين الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ وَ حَيْدَرِ بْنِ مُحَمَّدٍ مَعاً عَنِ الْعَيَّاشِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ شُجَاعٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ الصَّادِقُ جَعْفَرُ بْنَ مُحَمَّدٍ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ يَوْمَ يَأْتِي بَعْضُ آياتِ رَبِّكَ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً قَالَ يَعْنِي يَوْمَ خُرُوجِ الْقَائِمِ الْمُنْتَظَرِ مِنَّا
(The book) ‘Ikmal Al Deen’ – Al Muzaffar Al alawy, from Ibn Al Ayyashi, and Haydar Bin Muhammad, both together from Al Ayyashi, from Ali Bin Muhammad Bin Shuja’a, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘Al-Sadiq Ja’far-asws Bin Muhammad-asws said regarding Words of Allah-azwj Mighty and Majestic: The day some of the Signs of your Lord do come, a soul will not benefit from its Eman which had not believed from before, or earned goodness during its Eman. [6:158]. He-asws said: ‘It means the day Al-Qaim-ajfj would emerge, the awaited one from us-asws!’
ثُمَّ قَالَ ع يَا بَا بَصِيرٍ طُوبَى لِشِيعَةِ قَائِمِنَا الْمُنْتَظِرِينَ لِظُهُورِهِ فِي غَيْبَتِهِ وَ الْمُطِيعِينَ لَهُ فِي ظُهُورِهِ أُولَئِكَ أَوْلِيَاءُ اللَّهِ الَّذِينَ لا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ.
Then he-asws said: ‘O Abu Baseer! Beatitude be to the Shias of our-asws Qaim-ajfj. They would be waiting for his-ajfj appearance during his-ajfj occultation and will be obedient to him-ajfj during his-ajfj appearance. They are the friends of Allah-azwj, those there will neither be fear upon them, nor will they be grieving [10:62]’’.[88]
77- ك، إكمال الدين أَبِي عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيٍّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ زِيَادٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع أَسْأَلُهُ عَنِ الْفَرَجِ فَكَتَبَ إِلَيَّ إِذَا غَابَ صَاحِبُكُمْ عَنْ دَارِ الظَّالِمِينَ فَتَوَقَّعُوا الْفَرَجَ.
(The book) ‘Ikmal Al Deen’ – My father, from Sa’ad, from Ibrahim Bin Mahziyar, from his brother Ali, from Ali Bin Muhammad Bin Ziyad who said,
‘I wrote to Abu Al-Hassan-asws asking him-asws about the relief. He-asws wrote to me: ‘When your Master-ajfj disappears from the house of the oppressors, then anticipate the relief’’.[89]
باب 23 من ادعى الرؤية في الغيبة الكبرى و أنه يشهد و يرى الناس و لا يرونه و سائر أحواله ع في الغيبة
CHAPTER 23 – ONE WHO CLAIMED THE SIGHTING DURING THE MAJOR OCCULTATION, AND HE-ajfj ATTENDS AND SEES THE PEOPLE AND THEY ARE NOT SEEING HIM-ajfj, AND REST OF HIS-ajfj SITUATIONS DURING THE OCCULTATION
1- ج، الإحتجاج خَرَجَ التَّوْقِيعُ إِلَى أَبِي الْحَسَنِ السَّمُرِيِّ يَا عَلِيَّ بْنَ مُحَمَّدٍ السَّمُرِيَّ اسْمَعْ أَعْظَمَ اللَّهُ أَجْرَ إِخْوَانِكَ فِيكَ فَإِنَّكَ مَيِّتٌ مَا بَيْنَكَ وَ بَيْنَ سِتَّةِ أَيَّامٍ فَاجْمَعْ أَمْرَكَ وَ لَا تُوصِ إِلَى أَحَدٍ يَقُومُ مَقَامَكَ بَعْدَ وَفَاتِكَ فَقَدْ وَقَعَتِ الْغَيْبَةُ التَّامَّةُ
(The book) ‘Al Ihtijaj’ –
‘The letter emerged to Abu Al-Hassan Al-Samury: ‘O Ali Bin Muhammad Al-Samury! Listen! May Allah-azwj Magnify the Recompense of your brothers regarding you, for you shall be dying during what it between you and six days. Therefore, gather your affairs and do not bequeath to anyone to be standing in your position after your expiry, for the complete occultation has occurred.
فَلَا ظُهُورَ إِلَّا بَعْدَ إِذْنِ اللَّهِ تَعَالَى ذِكْرُهُ وَ ذَلِكَ بَعْدَ طُولِ الْأَمَدِ وَ قَسْوَةِ الْقُلُوبِ وَ امْتِلَاءِ الْأَرْضِ جَوْراً
There will be no appearance except after Allah-azwj, Exalted is His-azwj Mention, Permits, and that would be after a long period, and the hearts would harden, and the earth will fill up with tyranny.
وَ سَيَأْتِي مِنْ 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 from my-ajfj Shias, one who will claim the sighting. Indeed! The one who claims the sighting before emergence of Al-Sufyani and the Scream, he is a liar, a fabricator! And there is neither any might nor strength except with Allah-azwj the Exalted, the Magnificent’’.[90]
بيان لعله محمول على من يدعي المشاهدة مع النيابة و إيصال الأخبار من جانبه ع إلى الشيعة على مثال السفراء لئلا ينافي الأخبار التي مضت و ستأتي فيمن رآه ع و الله يعلم.
Explanation: ‘Perhaps it is implied upon the one who claims the sighting along with the deputyship, and the receiving of the news from his-ajfj side to the Shias upon an example of the ambassadors, lest it negates the Ahadeeth which had passed, and I shall come with regarding the ones who have (claimed to have) seen him-ajfj. And Allah-azwj is more Knowing’.
2- ك، إكمال الدين أَبِي وَ ابْنُ الْوَلِيدِ وَ ابْنُ الْمُتَوَكِّلِ وَ مَاجِيلَوَيْهِ وَ الْعَطَّارُ جَمِيعاً عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْفَزَارِيِّ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ يَحْيَى بْنِ الْمُثَنَّى عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ يَفْقِدُ النَّاسُ إِمَامَهُمْ فَيَشْهَدُهُمُ الْمَوْسِمَ فَيَرَاهُمْ وَ لَا يَرَوْنَهُ.
(The book) ‘Ikmal Al-Deen’ – My father and Ibn Al Waleed and Ibn Al Mutawakkil and Majaylawiya and Al Attar, altogether from Muhammad Al Attar, from Al Fazary, from Is’haq Bin Muhammad, from Yayha Bin Al Musanna, from Ibn Bukeyr, from Ubeyd Bin Zurara who said,
‘I heard Abu Abdullah-asws saying: ‘The people will lose their Imam-ajfj. He-ajfj will attend the season (Hajj) with them. He-ajfj will see them, but they will not see him-ajfj’’.[91]
3- ك، إكمال الدين الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ أَحْمَدَ عَنِ ابْنِ فَضَّالٍ عَنِ الرِّضَا ع قَالَ إِنَّ الْخَضِرَ شَرِبَ مِنْ مَاءِ الْحَيَاةِ فَهُوَ حَيٌّ لَا يَمُوتُ حَتَّى يُنْفَخَ فِي الصُّورِ وَ إِنَّهُ لَيَأْتِينَا فَيُسَلِّمُ عَلَيْنَا فَنَسْمَعُ صَوْتَهُ وَ لَا نَرَى شَخْصَهُ
(The book) ‘Ikmal Al-Deen’ – Al Muzaffar Al Alawy, from Ibn Al Ayyashi, from his father, from Ja’far Bin Ahmad, from Ibn Fazzal,
‘From Al-Reza-asws having said: ‘Al-Khizr-as drank from the water of life, so he-as is alive and will not be dying until the Trumpet is blown into, and he-as tends to come to us-asws and greets us-asws. We-asws hear his-as voice and do not see his-as person.
وَ إِنَّهُ لَيَحْضُرُ حَيْثُ ذُكِرَ فَمَنْ ذَكَرَهُ مِنْكُمْ فَلْيُسَلِّمْ عَلَيْهِ وَ إِنَّهُ لَيَحْضُرُ الْمَوَاسِمَ فَيَقْضِي جَمِيعَ الْمَنَاسِكِ وَ يَقِفُ بِعَرَفَةَ فَيُؤَمِّنُ عَلَى دُعَاءِ الْمُؤْمِنِينَ وَ سَيُؤْنِسُ اللَّهُ بِهِ وَحْشَةَ قَائِمِنَا ع فِي غَيْبَتِهِ وَ يَصِلُ بِهِ وَحْدَتَهُ.
And he-as presents where he-as is mentioned. So the one from you who mentions him-as, let him greet unto him-as, and he-as tends to attend the seasons (of Hajj). He-as fulfils entirety of the rituals and pauses at Arafaat. He-as says ‘Ameen’ upon the supplications of the Momineen, and Allah-azwj Comforts the loneliness of our-asws Qaim-ajfj by him-as during his-ajfj occultation and connects with him-ajfj in his-ajfj loneliness’’.[92]
4- ك، إكمال الدين ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ مُحَمَّدِ بْنِ عُثْمَانَ الْعَمْرِيِّ قَالَ سَمِعْتُهُ يَقُولُ وَ اللَّهِ إِنَّ صَاحِبَ هَذَا الْأَمْرِ يَحْضُرُ الْمَوْسِمَ كُلَّ سَنَةٍ فَيَرَى النَّاسَ وَ يَعْرِفُهُمْ وَ يَرَوْنَهُ وَ لَا يَعْرِفُونَهُ.
(The book) ‘Ikmal Al-Deen’ – Ibn Al Mutawakkil, from Al Himeyri, from Muhammad Bin Usman Al Amry,
‘He (Al-Himeyri) said, ‘I heard him (Al-Amry) saying, ‘By Allah-azwj! Master-ajfj of this command attends the season (Hajj) every year. He-ajfj sees the people and recognises them, and they see him-ajfj but do not recognise him-ajfj’’.[93]
5- غط، الغيبة للشيخ الطوسي أَحْمَدُ بْنُ إِدْرِيسَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَبْدِ اللَّهِ بْنِ الْمُسْتَنِيرِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ لِصَاحِبِ هَذَا الْأَمْرِ غَيْبَتَيْنِ إِحْدَاهُمَا تَطُولُ حَتَّى يَقُولَ بَعْضُهُمْ مَاتَ وَ يَقُولَ بَعْضُهُمْ قُتِلَ وَ يَقُولَ بَعْضُهُمْ ذَهَبَ حَتَّى لَا يَبْقَى عَلَى أَمْرِهِ مِنْ أَصْحَابِهِ إِلَّا نَفَرٌ يَسِيرٌ لَا يَطَّلِعُ عَلَى مَوْضِعِهِ أَحَدٌ مِنْ وُلْدِهِ وَ لَا غَيْرِهِ إِلَّا الْمَوْلَى الَّذِي يَلِي أَمْرَهُ.
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – Ahmad Bin Idrees, from Ali Bin Muhammad, from Al Fazl Bin Shazan, from Abdullah Bin Jabalah, from Abdullah Bin Al Mustaneer, from Al Mufazzal Bin Umar who said,
‘I heard Abu Abdullah-asws saying: ‘For Master-ajfj of this command there will be two occultation(s), one of them being longer (than the other) to the extent that some of them would say, ‘He-ajfj died!’ And some of them would say, ‘He-ajfj is killed!’ And some of them would say, ‘He-ajfj went away until there does not remain anyone from his-ajfj companions upon his-ajfj matter except a small number. He-ajfj has not notified anyone from his-ajfj sons upon his-ajfj place, nor anyone else except the slave who is in charge of his-ajfj affairs’’.[94]
6- غط، الغيبة للشيخ الطوسي بِهَذَا الْإِسْنَادِ عَنِ الْفَضْلِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ لَا بُدَّ لِصَاحِبِ هَذَا الْأَمْرِ مِنْ عُزْلَةٍ وَ لَا بُدَّ فِي عُزْلَتِهِ مِنْ قُوَّةٍ وَ مَا بِثَلَاثِينَ مِنْ وَحْشَةٍ وَ نِعْمَ الْمَنْزِلُ طَيْبَةُ.
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – By this chain, from Al Fazl, from Ibn Abu Najran, from Ali Bin Abu Hamza, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘There is no escape for Master-ajfj of this command from an isolation, nor from strength in his-ajfj isolation, and there is no loneliness with thirty, and best of the dwellings is Tayba (Al-Medina)’’.[95]
و الطيبة اسم المدينة الطيبة فيدل على كونه عليه السلام غالبا فيها و في حواليها، و على أن معه ثلاثين من مواليه و خواصه، ان مات أحدهم قام آخر مقامه. منه رحمه اللّه.
Note: And Al-Tayba is a name of Al-Medina. It evidences upon his-ajfj existence often in it and in its surroundings, and upon that, with him-ajfj are thirty from his-ajfj slaves and his-ajfj special ones. If one of them dies, another one stands in his place from him-ajfj. May Allah-azwj have Mercy on him.
7- غط، الغيبة للشيخ الطوسي ابْنُ أَبِي جِيدٍ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ عَبْدِ اللَّهِ بْنِ حَمْدَوَيْهِ بْنِ الْبَرَاءِ عَنْ ثَابِتٍ عَنْ إِسْمَاعِيلَ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ: خَرَجْتُ مَعَ أَبِي عَبْدِ اللَّهِ ع فَلَمَّا نَزَلْنَا الرَّوْحَاءَ نَظَرَ إِلَى جَبَلِهَا مُطِلًّا عَلَيْهَا فَقَالَ لِي تَرَى هَذَا الْجَبَلَ هَذَا جَبَلٌ يُدْعَى رَضْوَى مِنْ جِبَالِ فَارِسَ أَحَبَّنَا فَنَقَلَهُ اللَّهُ إِلَيْنَا
(The book) ‘Al-Ghayba’ of the Sheikh Al Tusi – Ibn Abu Jeyd, from Ibn Al Waleed, from Al-Saffar, from Ibn Marouf, from Abdullah Bin Hamdawiya Bin Al Bara’a, from Sabit, from Ismail, from Abdul A’ala slave of family of Saam who said,
‘I went out with Abu Abdullah-asws. When we descended at Al-Rawha he-asws looked at its mountain towering upon it. He-asws said to me: ‘Do you see this mountain? This mountain is called Razwy, being from the mountains of Persian. It loves us-asws, so Allah-azwj Transferred it to us-asws.
أَمَا إِنَّ فِيهِ كُلَّ شَجَرَةِ مَطْعَمٍ وَ نِعْمَ أَمَانٌ لِلْخَائِفِ مَرَّتَيْنِ أَمَا إِنَّ لِصَاحِبِ هَذَا الْأَمْرِ فِيهِ غَيْبَتَيْنِ وَاحِدَةٌ قَصِيرَةٌ وَ الْأُخْرَى طَوِيلَةٌ.
As for it, therein is every edible tree and good security for the fearful’ – twice. ‘But, for Master‑ajfj of this command in it would be two occultation(s), one short and the other long’’.[96]
8- غط، الغيبة للشيخ الطوسي الْفَضْلُ بْنُ شَاذَانَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ سَلَمَةَ بْنِ جَنَاحٍ الْجُعْفِيِّ عَنْ حَازِمِ بْنِ حَبِيبٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا حَازِمُ إِنَّ لِصَاحِبِ هَذَا الْأَمْرِ غَيْبَتَيْنِ يَظْهَرُ فِي الثَّانِيَةِ إِنْ جَاءَكَ مَنْ يَقُولُ إِنَّهُ نَفَضَ يَدَهُ مِنْ تُرَابِ قَبْرِهِ فَلَا تُصَدِّقْهُ.
(The book) ‘Al Ghayba’ of the Sheikh Al Tusi – Al Fazl Bin Shazan, from Abdullah Bin Jabala, from Salama Bin Janah Al Jufy, from Hazim Bin Habeeb who said,
‘Abu Abdullah-asws said to me: ‘O Hazim! For Master-ajfj of this command, there will be two occultation(s). He-ajfj will appear in the second. If someone comes to you saying that he has shaken his hand from the soil of his-ajfj grave, do not ratify him!’’[97]
9- ني، الغيبة للنعماني عَلِيُّ بْنُ أَحْمَدَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى الْعَلَوِيِّ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ فَضَالَةَ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ الصَّادِقَ ع يَقُولُ إِنَّ فِي صَاحِبِ هَذَا الْأَمْرِ لَشَبَهاً مِنْ يُوسُفَ فَقُلْتُ فَكَأَنَّكَ تُخْبِرُنَا بِغَيْبَةٍ أَوْ حَيْرَةٍ
(The book) ‘Ghayba’ of Al Numani – Ali Bin Ahmad, from Ubeydullah Bin Musa Al Alawy, from Ahmad Bin Al-Husayn, from Ahmad Bin Hilal, from Ibn Abu Najran, from Fazala, from Sadeyr Al Sayrafi who said,
‘I heard Abu Abdullah Al-Sadiq-asws saying: ‘In Master-ajfj of this command, there is a resemblance from Yusuf-as’. I said, ‘It is as if you-asws are informing us of his-ajfj occultation or confusion’.
فَقَالَ مَا يُنْكِرُ هَذَا الْخَلْقُ الْمَلْعُونُ أَشْبَاهُ الْخَنَازِيرِ مِنْ ذَلِكَ إِنَّ إِخْوَةَ يُوسُفَ كَانُوا عُقَلَاءَ أَلِبَّاءَ أَسْبَاطاً أَوْلَادَ أَنْبِيَاءَ دَخَلُوا عَلَيْهِ فَكَلَّمُوهُ وَ خَاطَبُوهُ وَ تَاجَرُوهُ وَ رَادُّوهُ وَ كَانُوا إِخْوَتَهُ وَ هُوَ أَخُوهُمْ لَمْ يَعْرِفُوهُ حَتَّى عَرَّفَهُمْ نَفْسَهُ وَ قَالَ لَهُمْ أَنَا يُوسُفُ فَعَرَفُوهُ حِينَئِذٍ
He-asws said: ‘What can these accursed people resembling the pigs deny from that? The brothers of Yusuf-as intellectuals, chiefs, children of the Prophets-as. They entered to see him-as, spoke to him-as and addressed him-as, and traded with him-as, and approached him-as, and they were his-as brothers and he-as was their brother-asws. They did not recognise him-as until he-as introduced himself-as to them and said to them: ‘I-as am Yusuf-as!’ Then they recognised him-as on that day.
فَمَا يُنْكِرُ هَذِهِ الْأُمَّةُ الْمُتَحَيِّرَةُ أَنْ يَكُونَ اللَّهُ جَلَّ وَ عَزَّ يُرِيدُ فِي وَقْتٍ مِنَ الْأَوْقَاتِ أَنْ يَسْتُرَ حُجَّتَهُ عَنْهُمْ لَقَدْ كَانَ يُوسُفُ إِلَيْهِ مُلْكُ مِصْرَ وَ كَانَ بَيْنَهُ وَ بَيْنَ أَبِيهِ مَسِيرَةُ ثَمَانِيَةَ عَشَرَ يَوْماً فَلَوْ أَرَادَ أَنْ يُعْلِمَهُ مَكَانَهُ لَقَدَرَ عَلَى ذَلِكَ وَ اللَّهِ لَقَدْ سَارَ يَعْقُوبُ وَ وُلْدُهُ عِنْدَ الْبِشَارَةِ تِسْعَةَ أَيَّامٍ مِنْ بَدْوِهِمْ إِلَى مِصْرَ-
So, what is this confused community denying if Allah-azwj Majestic and Mighty were to Want, in a time from the timings, to Conceal His-azwj Divine Authority from them? Yusuf-as had the kingdom of Egypt for him-as, and between him-as and his-as father-as was a travel distance of eighteen days. If he-as wanted him-as to know of his-as place, he-as was able upon that. By Allah-azwj! Yaqoub-as and his-as children, at the receipt of the glad tidings, travelled for nine days from their valley to Egypt.
فَمَا تُنْكِرُ هَذِهِ الْأُمَّةُ أَنْ يَكُونَ اللَّهُ يَفْعَلُ بِحُجَّتِهِ مَا فَعَلَ بِيُوسُفَ أَنْ يَكُونَ صَاحِبُكُمُ الْمَظْلُومُ الْمَجْحُودُ حَقُّهُ صَاحِبَ هَذَا الْأَمْرِ يَتَرَدَّدُ بَيْنَهُمْ وَ يَمْشِي فِي أَسْوَاقِهِمْ وَ يَطَأُ فُرُشَهُمْ وَ لَا يَعْرِفُونَهُ حَتَّى يَأْذَنَ اللَّهُ لَهُ أَنْ يُعَرِّفَهُمْ نَفْسَهُ كَمَا أَذِنَ لِيُوسُفَ حَتَّى قَالَ لَهُ إِخْوَتُهُ أَ إِنَّكَ لَأَنْتَ يُوسُفُ قالَ أَنَا يُوسُفُ.
So, what can this community deny if Allah-azwj happens to Deal with His-azwj Divine Authority what He-azwj had Done with Yusuf-as? Your Master-ajfj is the oppressed, rejected of his-ajfj rights, Master-ajfj of this command. He-ajfj comes and goes between them and walks in their markets, and he-ajfj treads their furnishings and they are not recognising him-ajfj until Allah-azwj Permits for him-as to introduce himself-ajfj to them just as He-azwj had Permitted for Yusuf-as, to the extent that his-as brothers said, ‘Are you indeed Yusuf?’ He said: ‘I am Yusuf [12:90]’’.[98]
10- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمُلِيِّ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ لِلْقَائِمِ غَيْبَتَانِ إِحْدَاهُمَا طَوِيلَةٌ وَ الْأُخْرَى قَصِيرَةٌ فَالْأُولَى يَعْلَمُ بِمَكَانِهِ فِيهَا خَاصَّةٌ مِنْ شِيعَتِهِ وَ الْأُخْرَى لَا يَعْلَمُ بِمَكَانِهِ فِيهَا إِلَّا خَاصَّةُ مَوَالِيهِ فِي دِينِهِ.
(The book) ‘Al Ghayba’ of Al Numani – Ibn Uqdah, from Ali Bin Al-Hassan Al Taymuli, from Amro Bin Usman, from Ibn Mahboub, from Is’haq Bin Ammar who said,
‘I heard Abu Abdullah Ja’far-asws Bin Muhammad-asws saying: ‘For Al-Qaim-ajfj there will be two occultation, one of them long and the other short. The first, the special ones from his-ajfj Shias would know of his-ajfj place, and the other, his-ajfj place would not be known during it except by his-ajfj special friends (loyalists) in his-ajfj religion’’.[99]
11- ني، الغيبة للنعماني الْكُلَيْنِيُّ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لِلْقَائِمِ غَيْبَتَانِ إِحْدَاهُمَا قَصِيرَةٌ وَ الْأُخْرَى طَوِيلَةٌ الْغَيْبَةُ الْأُولَى لَا يَعْلَمُ بِمَكَانِهِ فِيهَا إِلَّا خَاصَّةُ شِيعَتِهِ وَ الْأُخْرَى لَا يَعْلَمُ بِمَكَانِهِ فِيهَا إِلَّا خَاصَّةُ مَوَالِيهِ فِي دِينِهِ.
(The book) ‘Al Ghayba’ of Al Numani’ – Al Kulayni, from Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Ibn Mahboub, from Is’haq who said,
‘Abu Abdullah-asws said: ‘For Al-Qaim-asws there will be two occultation, one of them short and the other long. The first occultation, during it he-ajfj will not be known with his-ajfj place except by his-ajfj special Shias, and the other, during it he-ajfj will not be know with his-ajfj place except his-ajfj special friends (loyalists) in his-ajfj religion’’.[100]
12- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْكُنَاسِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ لِصَاحِبِ هَذَا الْأَمْرِ غَيْبَتَيْنِ وَ سَمِعْتُهُ يَقُولُ لَا يَقُومُ الْقَائِمُ وَ لِأَحَدٍ فِي عُنُقِهِ بَيْعَةٌ.
(The book) ‘Al Ghayba’ of Al Numani – Ibn Uqdah, from Ali Bin Al-Hassan, from Ibn Abu Najran, from Ali Bin Mahziyar, from Hammad Bin Isa, from Ibrahim Bin Umar Al Kunasy who said,
‘I heard Abu Ja’far-asws saying: ‘For Master-ajfj of this command there will be two occultation(s)’. And I heard him-asws saying: ‘Al-Qaim-ajfj will not rise and there would be an allegiance in his-ajfj neck for anyone!’’[101]
13- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنِ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ حَازِمٍ مِنْ كِتَابِهِ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنِ ابْنِ جَبَلَةَ عَنْ سَلَمَةَ بْنِ جَنَاحٍ عَنْ حَازِمِ بْنِ حَبِيبٍ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ لَهُ أَصْلَحَكَ اللَّهُ إِنَّ أبواي [أَبَوَيَ] هَلَكَا وَ لَمْ يَحُجَّا وَ إِنَّ اللَّهَ قَدْ رَزَقَ وَ أَحْسَنَ فَمَا تَرَى فِي الْحَجِّ عَنْهُمَا فَقَالَ افْعَلْ فَإِنَّهُ يَبْرُدُ لَهُمَا
(The book) ‘Al Ghayba’ of Al Numani – Ibn Uqdah, from Al Qasim Bin Muhammad Bin Al-Husayn Bin Hazim, from his book, from Isa Bin Hisham, from Ibn Jabala, from Salama Bin Janah, from Hazim Bin Habeeb who said,
‘I entered to see Abu Abdullah-asws. I said to him-asws, ‘May Allah-azwj Keep you-asws well! My parents have died, and they did not perform Hajj, and Allah-azwj has Graced and Favoured (me), so what do you-asws view regarding performing Hajj of their behalf?’ He-asws said: ‘Do so, for if would be coolness for them’.
ثُمَّ قَالَ لِي يَا حَازِمُ إِنَّ لِصَاحِبِ هَذَا الْأَمْرِ غَيْبَتَيْنِ يَظْهَرُ فِي الثَّانِيَةِ فَمَنْ جَاءَكَ يَقُولُ إِنَّهُ نَفَضَ يَدَهُ مِنْ تُرَابِ قَبْرِهِ فَلَا تُصَدِّقْهُ.
Then he-asws said to me: ‘O Hazim! For Master-ajfj of this command there will be two occultation(s). He-ajfj shall appear in the second. The one who comes to you that he has shaken his hand from the soil of his-ajfj grave, so do not ratify him!’’[102]
14- ني، الغيبة للنعماني عَبْدُ الْوَاحِدِ بْنُ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ رَبَاحٍ الزُّهْرِيِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْحِمْيَرِيِّ عَنِ الْحَسَنِ بْنِ أَيُّوبَ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ أَبِي حَنِيفَةَ السَّائِقِ عَنِ حَازِمِ بْنِ حَبِيبٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ أَبِي هَلَكَ وَ هُوَ رَجُلٌ أَعْجَمِيٌّ وَ قَدْ أَرَدْتُ أَنْ أَحُجَّ عَنْهُ وَ أَتَصَدَّقَ فَمَا تَرَى فِي ذَلِكَ فَقَالَ افْعَلْ فَإِنَّهُ يَصِلُ إِلَيْهِ
(The book) ‘Al Ghayba’ of Al Numani – Abdul Wahid Bin Abdullah, from Ahmad Bin Muhammad Bin Rabah Al Zuhry, from Ahmad Bin Ali Al Himeyri, from Al-Hassan Bin Ayoub, from Abdul Kareem Bin Amro, from Abu Haneefa Al Saiq, from Hazim Bin Habeen who said,
‘I said to Abu Abdullah-asws, ‘My father has died, and he is a Persian, and I wanted to perform Hajj on his behalf and give charity, so what do you-asws view regarding that?’ He-asws said: ‘Do so, for it would arrive (connect) to him’.
ثُمَّ قَالَ لِي يَا حَازِمُ إِنَّ لِصَاحِبِ هَذَا الْأَمْرِ غَيْبَتَيْنِ وَ ذَكَرَ الْحَدِيثَ الَّذِي قَبْلَهُ سَوَاءً.
Then he-asws said to me: ‘O Hazim! For Master-ajfj of this command there will be two occultation(s)’ – and he mentioned the Hadeeth which is before it, same’’.[103]
15- ني، الغيبة للنعماني بِهَذَا الْإِسْنَادِ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ سَمِعَهُ يَقُولُ إِنَّ لِلْقَائِمِ غَيْبَتَيْنِ يُقَالُ فِي إِحْدَاهُمَا هَلَكَ وَ لَا يُدْرَى فِي أَيِّ وَادٍ سَلَكَ.
(The book) ‘Al Ghayba’ of Al Numani – By this chain from Abdul Kareem, from Al A’ala, from Muhammad,
‘From Abu Ja’far-asws, he (the narrator) heard him-asws saying: ‘For Al-Qaim-ajfj there will be two occultation(s). It will be said in one of them, ‘He-ajfj is destroyed, and it is not known in which valley he-ajfj travelled’’.[104]
16- ني، الغيبة للنعماني بِهَذَا الْإِسْنَادِ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَكْرٍ وَ يَحْيَى بْنِ الْمُثَنَّى عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ لِلْقَائِمِ غَيْبَتَيْنِ يَرْجِعُ فِي إِحْدَاهُمَا وَ الْأُخْرَى لَا يُدْرَى أَيْنَ هُوَ يَشْهَدُ الْمَوَاسِمَ يَرَى النَّاسَ وَ لَا يَرَوْنَهُ.
(The book) ‘Al Ghayba’ of Al Numani – By this chain from Abdul Kareem, from Abu Bakr, and Yahya Bin Al Musanna, from Zurara who said,
‘I heard Abu Abdullah-asws saying: ‘For Al-Qaim-ajfj there will be two occultation(s). He-ajfj will return in one of them, and in the other it will not be known where he-ajfj is. He-ajfj will attend the seasons (of Hajj). He-ajfj will see the people and they will not see him-ajfj’’.[105]
بيان لعل المراد برجوعه رجوعه إلى خواص مواليه و سفرائه أو وصول خبره إلى الخلق.
Explanation: Perhaps the intent his-ajfj return is his-ajfj referring to his-ajfj special friends and his‑ajfj ambassadors, or receipt of his-ajfj news to the people.
17- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ الْمُفَضَّلِ عَنْ إِبْرَاهِيمَ بْنِ قَيْسٍ وَ سَعْدَانَ بْنِ إِسْحَاقَ بْنِ سَعِيدٍ وَ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ عَبْدِ الْمَلِكِ وَ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ الْحَسَنِ الْقَطَوَانِيِّ قَالُوا جَمِيعاً حَدَّثَنَا الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْخَارِفِيِ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع كَانَ أَبُو جَعْفَرٍ ع يَقُولُ لِقَائِمِ آلِ مُحَمَّدٍ غَيْبَتَانِ إِحْدَاهُمَا أَطْوَلُ مِنَ الْأُخْرَى
(The book) ‘Al Ghayba’ of Al Numani – Ibn Uqdah, from Muhammad Bin Al Mufazzal, from Ibrahim Bin Qays and Sa’dan Bin Is’haq Bin Saeed, and Ahmad Bin Al-Husayn Bin Abdul Malik and Muhammad Bin Ahmad Bin Al-Hassan Al Qatwany. They all said, ‘It is narrated to us by Al-Hassan Bin Mahboub, from Ibrahim Al Kharify, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘Abu Ja’far had said for Al-Qaim-ajfj of Progeny-asws of Muhammad-saww there will be two occultation, one of them being longer than the other’.
فَقَالَ نَعَمْ وَ لَا يَكُونُ ذَلِكَ حَتَّى يَخْتَلِفَ سَيْفُ بَنِي فُلَانٍ وَ تَضَيَّقَ الْحَلْقَةُ وَ يَظْهَرَ السُّفْيَانِيُّ وَ يَشْتَدَّ الْبَلَاءُ وَ يَشْمَلَ النَّاسَ مَوْتٌ وَ قَتْلٌ يَلْجَئُونَ فِيهِ إِلَى حَرَمِ اللَّهِ وَ حَرَمِ رَسُولِهِ.
He-asws said: ‘Yes, and that will not happen until the swords of the clan of so and so exchange (strikes), and the circle (of people) are restricted, and Al-Sufyani appears, and the afflictions intensify, and death and killing encompass the people. During it they will be seeking shelter to the Sanctuary of Allah-azwj and sanctuary of His-azwj Rasool-saww’’.[106]
18- ني، الغيبة للنعماني الْكُلَيْنِيُّ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ لِصَاحِبِ هَذَا الْأَمْرِ غَيْبَتَيْنِ فِي إِحْدَاهُمَا يَرْجِعُ فِيهَا إِلَى أَهْلِهِ وَ الْأُخْرَى يُقَالُ فِي أَيِّ وَادٍ سَلَكَ
(The book) ‘Al Ghayba’ of Al Numani – Al Kulayni, from Muhammad Bin Yahya, from Ahmad Bin Idrees, from Al-Hassan Bin Ali Al Kufi, from Ali Bin Hassan, from Abdul Rahman Bin Kaseer, from Al Mufazzal Bin Umar who said,
‘I heard Abu Abdullah-asws saying: ‘For Master-ajfj of this command there will be two occultation(s). In one of them he-ajfj return to his-ajfj family during it, and the other, it will be said, ‘In which valley did he-ajfj travel?’’
قُلْتُ كَيْفَ نَصْنَعُ إِذَا كَانَ ذَلِكَ قَالَ إِنِ ادَّعَى مُدَّعٍ فَاسْأَلُوهُ عَنْ تِلْكَ الْعَظَائِمِ الَّتِي يُجِيبُ فِيهَا مِثْلُهُ.
I said, ‘What should we do when that happens?’ He-asws said: ‘If a claimant claims, then ask him about those difficulties which the likes of it have been answered’’.[107]
19- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ أَحْمَدَ بْنِ نَضْرٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ لِصَاحِبِ هَذَا الْأَمْرِ غَيْبَةً يَقُولُ فِيهَا فَفَرَرْتُ مِنْكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِي رَبِّي حُكْماً وَ جَعَلَنِي مِنَ الْمُرْسَلِينَ.
(The book) ‘Al Ghayba’ of Al Numani – Ibn Uqda, from Al Qasim Bin Muhammad Bin Ubeys Bin Hisham, from Abdullah Bin Jabalah, from Ahmad Bin Nazr, from Al Mufazzal,
‘From Abu Abdullah-asws having said: ‘For Master-ajfj of this command there will be an occultation. It would be said during it, So I fled from you when I feared you. Then my Lord Granted me Wisdom and Made me to be from the Rasools [26:21]’’.[108]
20- ني، الغيبة للنعماني الْكُلَيْنِيُّ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَلِيٍّ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ لَا بُدَّ لِصَاحِبِ هَذَا الْأَمْرِ مِنْ غَيْبَةٍ وَ لَا بُدَّ لَهُ فِي غَيْبَتِهِ مِنْ عُزْلَةٍ وَ نِعْمَ الْمَنْزِلُ طَيْبَةُ وَ مَا بِثَلَاثِينَ مِنْ وَحْشَةٍ.
(The book) ‘Al Ghayba’ of Al Numani – Al Kulayni, from a number of our companions, from Ahmad Bin Muhammad, from Al Washa, from Ali Abu Hamza,
‘From Abu Abdullah-asws having said: ‘There is no escape for Master-ajfj of this command from an occultation, and there is no escape for him-ajfj from isolation during his-ajfj occultation, and best of the dwellings is Tayba (Al-Medina), and there is no loneliness with thirty’’.[109]
و الطيبة اسم المدينة الطيبة فيدل على كونه عليه السلام غالبا فيها و في حواليها، و على أن معه ثلاثين من مواليه و خواصه، ان مات أحدهم قام آخر مقامه. منه رحمه اللّه.
Note: And Al-Tayba is a name of Al-Medina. It evidences upon his-ajfj existence often in it and in its surroundings, and upon that, with him-ajfj are thirty from his-ajfj slaves and his-ajfj special ones. If one of them dies, another one stands in his place from him-ajfj. May Allah-azwj have Mercy on him.
21- ني، الغيبة للنعماني عَبْدُ الْوَاحِدِ بْنُ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ رَبَاحٍ عَنْ مُحَمَّدِ بْنِ الْعَبَّاسِ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ أَبِيهِ عَنِ الْمُفَضَّلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ لِصَاحِبِ الْأَمْرِ بَيْتاً يُقَالُ لَهُ بَيْتُ الْحَمْدِ فِيهِ سِرَاجٌ يَزْهَرُ مُنْذُ يَوْمَ وُلِدَ إِلَى يَوْمِ يَقُومُ بِالسَّيْفِ لَا يُطْفَى.
(The book) ‘Al Ghayba’ of Al Numani – Abdul Wahid Bin Abdullah, from Ahmad Bin Muhammad Bin Rabah, from Muhammad Bin Al Abbas, from Ibn Al Batainy, from his father, from Al Mufazzal who said,
‘I heard Abu Abdullah-asws saying: ‘For Master-ajfj of this command there is a house called ‘The House of Praise’ (Bayt Al-Hamd). In it there is a lamp illuminating since the day he-ajfj was born up to the day he-ajfj shall rise with the sword, not being extinguished’’.[110]
باب 24 نادر في ذكر من رآه ع في الغيبة الكبرى قريبا من زماننا
CHAPTER 24 – MISCELLANEOUS REGARDING THE MENTION OF THE ONE WHO HAVE SEEN HIM-ajfj DURING THE MAJOR OCCULTATION, NEAR TO OUR TIME
أقول: وجدت رسالة مشتهرة بقصة الجزيرة الخضراء في البحر الأبيض أحببت إيرادها لاشتمالها على ذكر من رآه و لما فيه من الغرائب و إنما أفردت لها بابا لأني لم أظفر به في الأصول المعتبرة و لنذكرها بعينها كما وجدتها.
I (Majlisi) am saying, ‘I found a famous message with the story of ‘The Green Island in the White Sea’. I loved to refer to is to be inclusive upon the mention of the ones who have seen him-ajfj, and due to what is in it from the strangeness, and rather I have set aside a chapter for it because I did not find it in the reliable origins and let’s it exactly just as I have found it.
هذه قصة مصنوعة تخيلية، قد سردها كاتبها على رسم القصاصين، و هذا الرسم معهود في هذا الزمان أيضا يسمونه« رمانتيك» و له تأثير عظيم في نفوس القارئين لانجذاب النفوس إليه. فلا بأس به، اذا عرف الناس أنّها قصة تخيلية.
Note: This is a manufactured imaginary story. It has been narrated by its scribe upon the sketch of stories, and this sketch is familiar in this time as well calling it romantic, and it has great influence in the souls of the readers to pull the souls to it. So, there is no problem with it when the people recognise that it is an imaginary story.
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ الحمد لله الذي هدانا لمعرفته و الشكر له على ما منحنا للاقتداء بسنن سيد بريته محمد الذي اصطفاه من بين خليقته و خصنا بمحبة علي و الأئمة المعصومين من ذريته صلى الله عليهم أجمعين الطيبين الطاهرين و سلم تسليما كثيرا.
In the Name of Allah-azwj the Beneficent, the Merciful. The Praise is for Allah-azwj Who Guided to recognise Him-azwj, and the thanks is to Him-azwj upon what He-azwj has Given us to follow the sunnah of the righteous Seyyid Muhammad-saww whom He-azwj Chose from between His‑azwj creatures and Singled us with love of Ali-asws and the infallible Imams-asws from his-saww offspring, may the Salawaat of Allah-azwj be upon them all, the goodly, the pure, and Greetings with abundant Greetings.
و بعد فقد وجدت في خزانة أمير المؤمنين ع و سيد الوصيين و حجة رب العالمين و إمام المتقين علي بن أبي طالب ع بخط الشيخ الفاضل و العالم العامل الفضل بن يحيى بن علي الطيبي الكوفي قدس الله روحه ما هذا صورته الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ و صلى الله على محمد و آله و سلم.
And after, it has been found in the treasure of Amir Al-Momineen-asws, and chief of the successors-asws, and Divine Authority of Lord-azwj of the worlds, and Imam-asws of the pious Ali‑asws Bin Abu Talib-asws, by the handwriting of the Sheikh, the meritorious, and the scholar, the worker, Al-Fazl Bin Yahya Bin Ali Al-Taybi Al-Kufi, may Allah-azwj Sanctify his soul. Its sketch is this. The Praise is for Allah-azwj, Lord-azwj of the worlds, and may Allah-azwj Send Salawaat of Allah-azwj be upon Muhammad-saww and his-saww Progeny-asws, and Greetings.
و بعد فيقول الفقير إلى عفو الله سبحانه و تعالى الفضل بن يحيى بن علي الطيبي الإمامي الكوفي عفا الله عنه قد كنت سمعت من الشيخين الفاضلين العالمين الشيخ شمس الدين بن نجيح الحلي و الشيخ جلال الدين عبد الله بن الحرام الحلي قدس الله روحيهما و نوّر ضريحهما في مشهد سيد الشهداء و خامس أصحاب الكساء مولانا و إمامنا أبي عبد الله الحسين ع في النصف من شهر شعبان سنة تسع و تسعين و ستمائة من الهجرة النبوية على مشرفها محمد و آله أفضل الصلاة و أتم التحية
And after, the poor to the Pardon of Allah-azwj the Glorious and Exalted, Al-Fazl Bin Ali Al-Taybi Al-Imami Al-Kufi, may Allah-azwj Pardon him, said, ‘I heard from the two Sheikhs, the meritorious, the scholars, the Sheikh Al-Deen Bin Najeeh Al-Haly, and the Sheylh Jalal Al-Deen Abdullah Bin Al-Haran Al-Haly, may Allah-azwj Sanctify their souls and Irradiate their shrines in the shrine of chief of the martyrs, the fifth companion of the claik, our Master-asws and our Imam-asws Abu Abdullah Al-Husayn-asws, in the middle of the month of Shaban of the year six hundred and ninety-nine from the Hijra of the Prophet-hood. Upon its noblest Muhammad-saww and his-saww Progeny-asws be the superior Salat and complete salutations.
حكاية ما سمعاه من الشيخ الصالح التقي و الفاضل الورع الزكي زين الدين علي بن فاضل المازندراني المجاور بالغري على مشرفيه السلام حيث اجتمعا به في مشهد الإمامين الزكيين الطاهرين المعصومين السعيدين ع بسرمنرأى و حكى لهما حكاية ما شاهده و رآه في البحر الأبيض و الجزيرة الخضراء من العجائب
(This) story is what we heard from the righteous Sheikh, and the meritorious, the devout, the pure Zayl Al-Deen Ali Bin Fazil Al-Mazandarany, the neighbour at Al-Ghary, may the greeting be upon its noble one where there is a gathering the shrine of the two Imams-asws, the pure, the clean, the infallible, the fortunate chiefs-asws at Surmanray, and he told a story to me what wonders he had witnessed and seen in the white sea and the green island.
فمر بي باعث الشوق إلى رؤياه و سألت تيسر لقياه و الاستماع لهذا الخبر من لقلقة فيه بإسقاط رواته و عزمت على الانتقال إلى سرمنرأى للاجتماع.
So the longing passed by me the desire to see him, and I asked to travel to meet him and listening to this report, from the worry in it with dropping its narrators, and I determine upon transferring to Surmanray for the gathering.
فاتفق أن الشيخ زين الدين علي بن فاضل المازندراني انحدر من سرمنرأى إلى الحلة في أوائل شهر شوال من السنة المذكورة ليمضي على جاري عادته و يقيم في المشهد الغروي على مشرفيه السلام.
By co-incidence, the Sheikh Zayn Al-Seen Ali Bin Fazil Al-Mazandarani came from Surmanray to Al-Hilla in the beginning of Shawal of the mentioned year, to continue as per his norm, and staying in the shrine at Al-Ghary (Najaf), may the greetings be upon its noble one.
فلما سمعت بدخوله إلى الحلة و كنت يومئذ بها قد أنتظر قدومه فإذا أنا به و قد أقبل راكبا يريد دار السيد الحسيب ذي النسب الرفيع و الحسب المنيع السيد فخر الدين الحسن بن علي الموسوي المازندراني نزيل الحلة أطال الله بقاه و لم أكن إذ ذاك الوقت أعرف الشيخ الصالح المذكور لكن خلج في خاطري أنه هو.
When I heard of his entry into Al-Hilla, and on that day, I was at it, I awaited his arrival, and there I was with him, and he had come riding intending the house of the Seyyid, the affiliated with the lofty lineage, and the invincible affiliation, the Seyyid Fakhr Al-Deen Al-Hassan Bin Ali Al-Musawy Al-Mazandarani, living at Al-Hilla, may Allah-azwj Prolong his life, and at that time I did not happen to know the mentioned righteous Sheikh, but it stirred in my mind it was him.
فلما غاب عن عيني تبعته إلى دار السيد المذكور فلما وصلت إلى باب الدار رأيت السيد فخر الدين واقفا على باب داره مستبشرا فلما رآني مقبلا ضحك في وجهي و عرفني بحضوره فاستطار قلبي فرحا و سرورا و لم أملك نفسي على الصبر على الدخول إليه في غير ذلك الوقت.
When he had disappeared from my eyes, I followed him to the house of the mentioned Sheikh. When I arrived at the door, I saw the Seyyid Fakhr Al-Deen standing at the door of his house, smiling. When he saw me coming over, he chuckled in my face and let me know of his presence. My heart flew with happiness and cheerfulness, and I could not control myself upon being patient upon the entering to see him in other than that time.
فدخلت الدار مع السيد فخر الدين فسلمت عليه و قبلت يديه فسأل السيد عن حالي فقال له هو الشيخ فضل بن الشيخ يحيى الطيبي صديقكم فنهض واقفا و أقعدني في مجلسه و رحب بي و أحفى السؤال عن حال أبي و أخي الشيخ صلاح الدين لأنه كان عارفا بهما سابقا و لم أكن في تلك الأوقات حاضرا بل كنت في بلدة واسط أشتغل في طلب العلم عند الشيخ العالم العامل الشيخ أبي إسحاق إبراهيم بن محمد الواسطي الإمامي تغمده الله برحمته و حشره في زمرة أئمته ع.
I entered the house with the Seyyid Fakh Al-Deen. I greeted unto him and kissed his hand. The Seyyid asked about my state. He said to him, ‘He is the Sheikh Fazl Bin Al-Sheikh Yahya Al-Taybi, your friend’. He got up standing and seated me in his seat and was welcoming with me, and persisted in asking about the state of my father and my brother, the Sheikh Salih Al-Deen, because he had known them both previously and I did not happen to be present in that time, but I was in the city of Wasit pre-occupying in seeking the knowledge with the Sheikh, the scholar, the worker, the Sheikh Abu Is’haq Ibrahim Bin Muhammad Al-Wasity, the Imamite. May Allah-azwj Cover him with His-azwj Mercy and Resurrect him in the group of His‑azwj Imams-asws.
فتحادثت مع الشيخ الصالح المذكور متع الله المؤمنين بطول بقائه فرأيت في كلامه أمارات تدل على الفضل في أغلب العلوم من الفقه و الحديث و العربية بأقسامها و طلبت منه شرح ما حدث به الرجلان الفاضلان العالمان العاملان الشيخ شمس الدين و الشيخ جلال الدين الحليان المذكوران سابقا عفا الله عنهما
I discussed with the righteous Sheikh, the mentioned, May Allah-azwj Cause the Momineen to enjoy by his remaining alive. I saw in his speech sign which evidence upon the merit in most of the knowledges, from the jurisprudence, and the Hadeeth, and the Arabic with its divisions, and I sought the explanation from him what the two men, the meritorious, the scholars, the workers, the Sheikh Shams Al-Deen and the Sheikh Jalal Al-Deen, the ones of Hilla, the mentioned previously, may Allah-azwj Pardon them, had said.
فقص لي القصة من أولها إلى آخرها بحضور السيد الجليل السيد فخر الدين نزيل الحلة صاحب الدار و حضور جماعة من علماء الحلة و الأطراف قد كانوا أتوا لزيارة الشيخ المذكور وفقه الله و كان ذلك في اليوم الحادي عشر من شهر شوال سنة تسع و تسعين و ستمائة و هذه صورة ما سمعته من لفظه أطال الله بقاءه و ربما وقع في الألفاظ التي نقلتها من لفظه تغيير لكن المعاني واحدة
He narrated the story to me from its beginning to its end in the presence of the Seyyid, the majestic Al-Seyyid Fakhr Al-Deen, descended at Al-Hillal, owner of the house, and in presence of a group of scholar of Al-Hillal and the outskirts who had come for visiting the mentioned Sheikh, may Allah-azwj Harmonise him, and that was during the eleventh day from the month of Shawal of the year six hundred and ninety-nine, and this is a sketch of what I heard from his words, may Allah-azwj Prolong his life, and perhaps there occurs in the wordings which I have transmitted from his words, some changes, but the meaning is one.
قال حفظه الله تعالى قد كنت مقيما في دمشق الشام منذ سنين مشتغلا بطلب العلم عند الشيخ الفاضل الشيخ عبد الرحيم الحنفي وفقه الله لنور الهداية في علمي الأصول و العربية و عند الشيخ زين الدين علي المغربي الأندلسي المالكي في علم القراءة لأنه كان عالما فاضلا عارفا بالقراءات السبع و كان له معرفة في أغلب العلوم من الصرف و النحو و المنطق و المعاني و البيان و الأصولين و كان لين الطبع لم يكن عنده معاندة في البحث و لا في المذهب لحسن ذاته.
He, may Allah-azwj the Exalted Protect him, said, ‘I was staying in Damascus, Syria, since two years pre-occupying with seeking the knowledge in the presence of the Sheikh, the meritorious Abdul Raheem Al-Hanafy, may Allah-azwj Harmonise him to the light of guidance in my learning the principles, and the Arabic, and in the presence of the Sheikh Zayn Al-Deen Ali Al-Maghriby Al-Andalusi Al-Maliky in learning the recitation, because they were meritorious scholars, knowers of the seven recitations, and there was understanding for him in most of the sciences, from the grammar, and the syntax, and the logic, and the meanings, and the explanations, and the two principles (of jurisprudence and the religion), and he was soft in nature and there was no stubbornness with him in the discussions nor in the doctrines due to his good self.
فكان إذا جرى ذكر الشيعة يقول قال علماء الإمامية بخلاف من المدرسين فإنهم كانوا يقولون عند ذكر الشيعة قال علماء الرافضة فاختصصت به و تركت التردد إلى غيره فأقمنا على ذلك برهة من الزمان أقرأ عليه في العلوم المذكورة.
When the mention of the Shias flowed, the Imamite scholars said differently from the teachers, for they were saying at the mentioned of the Shias, ‘The Rafizite (scholars) said’. I particularised with him and left the hesitation to others. We stayed upon that for a time acknowledging upon it in the mentioned sciences.
فاتفق أنه عزم على السفر من دمشق الشام يريد الديار المصرية فلكثرة المحبة التي كانت بيننا عز علي مفارقته و هو أيضا كذلك
By co-incidence he determined upon the journey from Damascus, Syria intending the Egyptian houses. The abundant love which was between us was dear to me at his separation, and he was like that as well.
فآل الأمر إلى أنه هداه الله صمّم العزم على صحبتي له إلى مصر و كان عنده جماعة من الغرباء مثلي يقرءون عليه فصحبه أكثرهم.
The matter came to a point that Allah-azwj Guided him. He resolved to accompany me to Egypt, and with him was a group of the strangers like me, reciting to him, and most of them accompanied him.
فسرنا في صحبته إلى أن وصلنا مدينة بلاد مصر المعروفة بالفاخرة و هي أكبر من مدائن مصر كلها فأقام بالمسجد الأزهر مدة يدرس فتسامع فضلاء مصر بقدومه فوردوا كلهم لزيارته و للانتفاع بعلومه فأقام في قاهرة مصر مدة تسعة أشهر و نحن معه على أحسن حال
We travelled in his company until we arrived to a city of Egypt well known as Al-Fakhira, and it is biggest from the cities of Egypt. I stayed at the Masjid Al-Azhar for a period, studying. The meritorious ones of Egypt heard of his arrival. All of them came to visit him and to benefit from his knowledge. I stayed in Cairo, Egypt, for a period of nine months and we were with him upon a good state.
و إذا بقافلة قد وردت من الأندلس و مع رجل منها كتاب من والد شيخنا الفاضل المذكور يعرفه فيه بمرض شديد قد عرض له و أنه يتمنى الاجتماع به قبل الممات و يحثه فيه على عدم التأخير.
And there we were with a caravan having arrived from Al-Andalus (Spain), and with a man from it was a letter from the father of our Sheikh, the meritorious, the mentioned, letting us know in it of the severe illness having had presented to him, and he wished to meet with him before the death and urged him upon not delaying.
فرق الشيخ من كتاب أبيه و بكى و صمم العزم على المسير إلى جزيرة الأندلس فعزم بعض التلامذة على صحبته و من الجملة أنا لأنه هداه الله قد كان أحبني محبة شديدة و حسن لي المسير معه فسافرت إلى الأندلس في صحبته فحيث وصلنا إلى أول قرية من الجزيرة المذكورة عرضت لي حمى منعتني عن الحركة.
The Sheikh separated from the letter of his father and cried and resolved to travel to the island of Spain. Some of the students determined upon accompanying him. And from the summary is that I, because Allah-azwj had Guided him, was loved by him with intense love, and the travel with him was good for me. So I travelled to Andalus (Spain) in his accompaniment. When we arrived to the first town from the mentioned island, fever presented to me, preventing me from the movement.
فحيث رآني الشيخ على تلك الحالة رق لي و بكى و قال يعز علي مفارقتك فأعطى خطيب تلك القرية التي وصلنا إليها عشرة دراهم و أمره أن يتعاهدني حتى يكون مني أحد الأمرين و إن منّ الله بالعافية أتبعه إلى بلده هكذا عهد إلي بذلك وفقه الله بنور الهداية إلى طريق الحق المستقيم ثم مضى إلى بلد الأندلس و مسافة الطريق من ساحل البحر إلى بلده خمسة أيام.
When the Sheikh saw me being upon that state, he was kind to me and cried, and said, ‘Your separation is dear to me’. A speaker of that town came, and we sent ten Dirhams to it and instructed him to pact to me until one of the two matters happens from me, and if Allah-azwj were to Confer good health I would follow him to his city. That is how he made a pact to me with that. May Allah-azwj Harmonised him with the light of guidance to the straight path of truth. Then he went to the city of Al-Andalus, and the distance of the road from the coast of the sea to his city was of five days.
فبقيت في تلك القرية ثلاثة أيام لا أستطيع الحركة لشدة ما أصابني من الحمى ففي آخر اليوم الثالث فارقتني الحمى و خرجت أدور في سكك تلك القرية فرأيت قَفَلًا قد وصل من جبال قريبة من شاطئ البحر الغربي يجلبون الصوف و السمن و الأمتعة فسألت عن حالهم فقيل إن هؤلاء يجيئون من جهة قريبة من أرض البربر و هي قريبة من جزائر الرافضة.
I remained in that town for three days, not being able to move due to the severity of the fever which had afflicted me. At the end of the third day, the fever departed from me, and I went out to roam in the market of that town. I saw a caravan having arrived from the mountain of that town from the coast of the Moroccan sea. They were dealing in the wool, and the butter and luggage. I asked about their situation. It was said, ‘They are coming from the direction of a town from the land of the Berbers, and it is a town from the island of the Rafizites.
فحيث سمعت ذلك منهم ارتحت إليهم و جذبني باعث الشوق إلى أرضهم فقيل لي إن المسافة خمسة و عشرون يوما منها يومان بغير عمارة و لا ماء و بعد ذلك فالقرى متصلة فاكتريت معهم من رجل حمارا بمبلغ ثلاثة دراهم لقطع تلك المسافة التي لا عمارة فيها
When I heard that from them, I departed to go to them and the desire to go to their land pulled me. It was said to me, ‘The distance is for twenty-five days. From these, two days are without any buildings nor water, and after that the towns are connected. I hired a donkey from a man to the extent of three Dirhams to cut across that distance which there was no building in it.
فلما قطعنا معهم تلك المسافة و وصلنا أرضهم العامرة تمشيت راجلا و تنقلت على اختياري من قرية إلى أخرى إلى أن وصلت إلى أول تلك الأماكن فقيل لي إن جزيرة الروافض قد بقي بينك و بينها ثلاثة أيام فمضيت و لم أتأخر.
When we had cut across that distance with them and arrived at their inhabited land. I walked on foot and transferred upon my choice from a town to another, until I arrived to the first of the places. It was said to me, ‘Three days remain between you and the island of the Rafizites’. I continued and did not delay.
فوصلت إلى جزيرة ذات أسوار أربعة و لها أبراج محكمات شاهقات و تلك الجزيرة بحصونها راكبة على شاطئ البحر فدخلت من باب كبيرة يقال لها باب البربر فدرت في سككها أسأل عن مسجد البلد فهديت عليه و دخلت إليه فرأيته جامعا كبيرا معظما واقعا على البحر من الجانب الغربي من البلد فجلست في جانب المسجد لأستريح و إذا بالمؤذن يؤذن للظهر و نادى بحي على خير العمل و لما فرغ دعا بتعجيل الفرج للإمام صاحب الزمان ع.
I arrived to an island with four walls, and it had high-rise towers, and that island was perched at the coast of the sea. I entered from the large door called ‘The Berber door’. I roamed in its markets asking about the Masjid of the city. I was guided to it, and I entered to it. I saw it as being a large central Masjid being by the sea from the western side from the city. I saw by the side of the Masjid to rest, and there the Muezzin proclaimed Azaan of Al-Zohr and called out: ‘Hasten to the best of deeds!’ And when he was free, he supplicated for the hastening of the relief of the Imam-ajfj, Master-ajfj of the time.
فأخذتني العبرة بالبكاء فدخلت جماعة بعد جماعة إلى المسجد و شرعوا في الوضوء على عين ماء تحت شجرة في الجانب الشرقي من المسجد و أنا أنظر إليهم فرحا مسرورا لما رأيته من وضوئهم المنقول عن أئمة الهدى ع.
The tears seized me with the weeping. Group after group entered into the Masjid and they began with the performance of wud’u at a spring of water beneath a tree by the eastern side from the Masjid, and I was looking at them, happy, cheerful at what I was seeing from their performance of wud’u, (by the method) transmitted from the Imams-asws of guidance.
فلما فرغوا من وضوئهم و إذا برجل قد برز من بينهم بهيّ الصورة عليه السكينة و الوقار فتقدم إلى المحراب و أقام الصلاة فاعتدلت الصفوف وراءه و صلى بهم إماما و هم به مأمومون صلاة كاملة بأركانها المنقولة عن أئمتنا ع على الوجه المرضي فرضا و نفلا و كذا التعقيب و التسبيح و من شدة ما لقيته من وعثاء السفر و تعبي في الطريق لم يمكني أن أصلي معهم الظهر.
When they were free from their wud’u, a man came out from between them being of handsome face. Upon him was the calmness and the dignity. He proceeded to the prayer niche and established the Salat. The rows evened behind him, and he prayed Salat with them as the prayer leader, and they were being led by him for a Salat perfect with its elements as transmitted from our Imams-asws, upon the aspect of satisfaction, and optional (Salat), and like that were the follow-up (acts of worship), and the Glorifications. And from the severity of what I had face from the exertion of the journey and tiredness in the road, it was not possible for me to be praying Salat Al-Zohr with them.
فلما فرغوا و رأوني أنكروا عليَّ عدم اقتدائي بهم فتوجهوا نحوي بأجمعهم و سألوني عن حالي و من أين أصلي و ما مذهبي فشرحت لهم أحوالي و أني عراقي الأصل و أما مذهبي فإنني رجل مسلم أقول أشهد أن لا إله إلا الله وحده لا شريك له و أشهد أن محمدا عبده و رسوله أرسله بِالْهُدى وَ دِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الأديان كلها وَ لَوْ كَرِهَ الْمُشْرِكُونَ
When they were free and they saw me, they disliked my not being led by them, so they headed towards me in their entirety and asked me about my situation, and where I had arrived from, and what my doctrine was. I explained my situation to them, and I was originally an Iraqi, and as for my doctrine, I said, ‘I testify that there is no god except Allah-azwj Alone, there being no associate for Him-azwj, and I testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww. He-azwj Sent him-saww with the Guidance and religion of Truth in order to prevail it over all the religion, and even if the Polytheists dislike it’.
فقالوا لي لم تنفعك هاتان الشهادتان إلا لحقن دمك في دار الدنيا لم لا تقول الشهادة الأخرى لتدخل الجنة بغير حساب فقلت لهم و ما تلك الشهادة الأخرى اهدوني إليها يرحمكم الله
They said to me, ‘These two testimonies will not benefit you except to save your blood in the house of the world. Why are you not saying the other testimony in order to enter the Paradise without any Reckoning?’ I said to them, ‘And what is that other testimony? Guide me to it, may Allah-azwj have Mercy on you!’
فقال لي إمامهم الشهادة الثالثة هي أن تشهد أن أمير المؤمنين و يعسوب المتقين و قائد الغر المحجلين علي بن أبي طالب و الأئمة الأحد عشر من ولده أوصياء رسول الله و خلفاؤه من بعده بلا فاصلة
Their prayer leader said to me, ‘The third testimony. It is, that you testify that Emir of the Momineen, and leader of the pious, and guide of the resplendent, Ali-asws Bin Abu Talib-asws and the eleven Imams-asws from his-asws sons-asws are successors-asws of Rasool-Allah-saww and his-saww caliphs from after him-saww without separation.
قد أوجب الله عز و جل طاعتهم على عباده و جعلهم أولياء أمره و نهيه و حججا على خلقه في أرضه و أمانا لبريته لأن الصادق الأمين محمدا رسول رب العالمين ص أخبر بهم عن الله تعالى مشافهة من نداء الله عز و جل له ع في ليلة معراجه إلى السماوات السبع و قد صار من ربه كقاب قَوْسَيْنِ أَوْ أَدْنى و سماهم له واحدا بعد واحد صلوات الله و سلامه عليه و عليهم أجمعين.
Allah-azwj Mighty and Majestic has Obligated obedience to them-asws upon His-azwj servants and Made them-asws in charge of His-azwj Commands and His-azwj Prohibitions, and Divine Authorities over His-azwj creatures in His-azwj earth, and security for His-azwj citizens, because the truthful, the trustworthy Muhammad-saww, Rasool-saww of Lord-azwj of the worlds had informed of them-asws on behalf of Allah-azwj the Exalted verbally from a Call of Allah-azwj Mighty and Majestic to him-saww during the night of his-saww Ascension to the seven skies, and he-saww had been from his-as Lord-azwj like a measure of two bows or less, and He-azwj had Named them-asws to him-saww, one after one. May the Salawaat of Allah-azwj and His-azwj Greetings be upon him-saww and upon them-asws all!’
فلما سمعت مقالتهم هذه حمدت الله سبحانه على ذلك و حصل عندي أكمل السرور و ذهب عني تعب الطريق من الفرح و عرفتهم أني على مذهبهم
When I heard this talk of theirs, I praised Allah-azwj the Glorious upon that, and it resulted with me the perfect happiness and the exhaustion of the road went away from me out of the happiness, and I let them know that I was upon their doctrine.
فتوجهوا إلي توجه إشفاق و عينوا لي مكانا في زوايا المسجد و ما زالوا يتعاهدوني بالعزة و الإكرام مدة إقامتي عندهم و صار إمام مسجدهم لا يفارقني ليلا و لا نهارا.
They looked at me with a face of compassion and they assigned for me a place in a corner of the Masjid, and they did not cease to deal with me with the honour and benevolence for the period of my stay with them, and the prayer leader of the Masjid did not separate from me, neither by night nor by day.
فسألته عن ميرة أهل بلده من أين تأتي إليهم فإني لا أرى لهم أرضا مزروعة فقال تأتي إليهم ميرتهم من الجزيرة الخضراء من البحر الأبيض من جزائر أولاد الإمام صاحب الأمر ع
I asked about the food of the people of his city, ‘From where does it come to them, for I cannot see any cultivated land being for them?’ He said, ‘Their food comes to them from the green island from the white sea, being from the islands of the children of the Imam-ajfj, Master-ajfj of the Time’.
فقلت له كم تأتيكم ميرتكم في السنة فقال مرتين و قد أتت مرة و بقيت الأخرى فقلت كم بقي حتى تأتيكم قال أربعة أشهر.
I said to him, ‘How many times a year does your food supplies come to you?’ He said, ‘Twice, and it has come once (this year), and the other remains’. I said, ‘How much (time) remains until it comes to you?’ He said, ‘Four months’.
فتأثرت لطول المدة و مكثت عندهم مقدار أربعين يوما أدعو الله ليلا و نهارا بتعجيل مجيئها و أنا عندهم في غاية الإعزاز و الإكرام ففي آخر يوم من الأربعين ضاق صدري لطول المدة فخرجت إلى شاطئ البحر أنظر إلى جهة المغرب التي ذكروا أهل البلد أن ميرتهم تأتي إليهم من تلك الجهة.
I reacted to the long period and remained with them for a measurement of forty days, supplicating to Allah-azwj night and day, hastening its coming, and I was with them at the peak of honours and benevolence. In the last day from the forty days, my chest was constricted due to the prolonged period. I went out to the coast of the sea looking at the direction of the west (Morocco) which the people of the city had mentioned that their food supply would come to them from that direction.
فرأيت شبحا من بعيد يتحرك فسألت عن ذلك الشبح أهل البلد و قلت لهم هل يكون في البحر طيرا أبيض فقالوا لي لا فهل رأيت شيئا قلت نعم فاستبشروا و قالوا هذه المراكب التي تأتي إلينا في كل سنة من بلاد أولاد الإمام عليه السلام.
I saw a Sheikh moving from afar. I asked the people of the city about that Sheikh and said to them, ‘Does there happen to be any white bird in the sea?’ They said to me, ‘No. Do you see anything?’ I said, ‘Yes’. They rejoiced and said, ‘This is the ship which comes to us during every year from a city of the children of the Imam-ajfj, may the greetings be upon him-ajfj’.
فما كان إلا قليل حتى قدمت تلك المراكب و على قولهم إن مجيئها كان في غير الميعاد فقدم مركب كبير و تبعه آخر و آخر حتى كملت سبعا
It was not except a little, until that ship arrived, and based upon their word, its coming was upon other than the appointed time. A large ship arrived, and it was followed by another, and another, until these were seven complete.
فصعد من المركب الكبير شيخ مربوع القامة بهيّ المنظر حسن الزيّ و دخل المسجد فتوضأ الوضوء الكامل على الوجه المنقول عن أئمة الهدى ع و صلى الظهرين فلما فرغ من صلاته التفت نحوي مسلما عليّ فرددت عليه السلام فقال ما اسمك و أظن أن اسمك عليّ قلت صدقت
A Sheikh disembarked from the large ship, being of moderate stature, handsome looks, excellent clothing, and he entered the Masjid. He performed wud’u perfectly based upon the aspects transmitted from the Imams-asws of Guidance, and he prayed the two afternoon Salats. When he was free from his Salat, he turned towards me, greeting unto me. I responded the greeting to him. He said, ‘What is your name, and I think that your name is Ali?’ I said, ‘You speak the truth’.
فحادثني بالسر محادثة من يعرفني فقال ما اسم أبيك و يوشك أن يكون فاضلا قلت نعم و لم أكن أشك في أنه قد كان في صحبتنا من دمشق.
He discussed with me in secret, a discussion of the one who knows me. He said, ‘What is the name of your father, and there is no doubt he would happen to be meritorious?’ I said, ‘Yes!’ And I was in no doubt that he was among our accompaniment from Damascus.
فقلت أيها الشيخ ما أعرفك بي و بأبي هل كنت معنا حيث سافرنا من دمشق الشام إلى مصر فقال لا قلت و لا من مصر إلى الأندلس قال لا و مولاي صاحب العصر قلت له فمن أين تعرفني باسمي و اسم أبي.
I said, ‘O you Sheikh! How do you know me and my father? Were you with us when we travelled from Damascus to Egypt?’ He said, ‘No’. I said, ‘Nor from Egypt to Al-Andalus (Spain)?’ He said, ‘No, and my Master-ajfj is Master-ajfj of the Time’. I said to him, ‘So, from where do you know me by my name and name of my father?’
قال اعلم أنه قد تقدم إليّ وصفك و أصلك و معرفة اسمك و شخصك و هيئتك و اسم أبيك و أنا أصحبك معي إلى الجزيرة الخضراء.
He said, ‘Know that your description and your origin, and knowing your name, and your person, and your appearance, and name of your father has arrived to me, and I shall make you accompany with me to the green island’.
فسررت بذلك حيث قد ذكرت و لي عندهم اسم و كان من عادته أنه لا يقيم عندهم إلا ثلاثة أيام فأقام أسبوعا و أوصل الميرة إلى أصحابها المقررة لهم فلما أخذ منهم خطوطهم بوصول المقرر لهم و عزم على السفر و حملني معه و سرنا في البحر.
I was cheered by that when he mentioned, and there was a name for me in their presence, and it was from his norms that he would not stay with them except for three days. I stayed for a week, and he delivered to their intended owners, the supplies for them. When he had taken their letters with the deliveries, the acceptance of theirs, he determined upon the journey, and he carried me with him, and we travelled in the sea.
فلما كان في السادس عشر من مسيرنا في البحر رأيت ماء أبيض فجعلت أطيل النظر إليه فقال لي الشيخ و اسمه محمد ما لي أراك تطيل النظر إلى هذا الماء فقلت له إني أراه على غير لون ماء البحر.
When it was during the sixteenth (day) from our journey in the sea, I saw white water. I went on to prolong my looking at it. The Sheikh said to me, and his name was Muhammad, ‘What is the matter I see you looking for long at this water?’ I said to him, ‘I am seeing it being upon other than the colour of the water of the sea’.
فقال لي هذا هو البحر الأبيض و تلك الجزيرة الخضراء و هذا الماء مستدير حولها مثل السور من أي الجهات أتيته وجدته و بحكمة الله تعالى أن مراكب أعدائنا إذا دخلته غرقت و إن كانت محكمة ببركة مولانا و إمامنا صاحب العصر ع فاستعملته و شربت منه فإذا هو كماء الفرات.
He said to me, ‘This, it is the white sea, and that is the green island, and this water tends to circle around it like the wall, from whichever direction you come to it, you will find it. And by the Wisdom of Allah-azwj the Exalted, the ships of our enemies, when they enter it, they drown, and even if these were decisive by the Blessing of our Master-ajfj and our Imam-ajfj Master-ajfj of the Time’. I used it and drank from it, and behold, it was like the water of Euphrates.
ثم إنا لما قطعنا ذلك الماء الأبيض وصلنا إلى الجزيرة الخضراء لا زالت عامرة أهله ثم صعدنا من المركب الكبير إلى الجزيرة و دخلنا البلد فرأيته محصنا بقلاع و أبراج و أسوار سبعة واقعة على شاطئ البحر ذات أنهار و أشجار مشتملة على أنواع الفواكه و الأثمار المنوعة و فيها أسواق كثيرة و حمامات عديدة و أكثر عمارتها برخام شفاف و أهلها في أحسن الزي و البهاء فاستطار قلبي سرورا لما رأيته.
Then we, when we had cut across that white water, we arrived to the green island. The buildings did not cease to be full of its people. Then we disembarked from the large ship to the island, and we entered the city. I saw it having been fortified with forts, and towers, and seven walls, being at the coast of the seat, with rivers and threes inclusive upon a variety of fruits and vegetables, and therein were a lot of markets and a number of bathhouses, and most of its buildings were or transparent marble, and its people were in excellent dresses and glory. My heart flew with joy at what I saw.
ثم مضى بي رفيقي محمد بعد ما استرحنا في منزله إلى الجامع المعظم فرأيت فيه جماعة كثيرة و في وسطهم شخص جالس عليه من المهابة و السكينة و الوقار ما لا أقدر أن أصفه و الناس يخاطبونه بالسيد شمس الدين محمد العالم و يقرءون عليه القرآن و الفقه و العربية بأقسامها و أصول الدين و الفقه الذي يقرءونه عن صاحب الأمر ع مسألة مسألة و قضية قضية و حكما حكما.
Then after we had rested in his house, my friend Muhammad went with me to the bathhouse. I saw may people in it, and in their midst was a person seated. Upon was such glory and calmness and the dignity what I am not able to describe it, and the people were addressing him as Seyyid Shams Al-Deen Muhammad Al A’lam, and they were recited the Quran to him, and the jurisprudence, and the Arabic with its division, and principles of religion and the jurisprudence which they were reading it from Master-ajfj of the Time, issue by issue, and judgment by judgment, and ruling by ruling.
فلما مثلت بين يديه رحب بي و أجلسني في القرب منه و أحفى السؤال عن تعبي في الطريق و عرفني أنه تقدم إليه كل أحوالي و أن الشيخ محمد رفيقي إنما جاء بي معه بأمره من السيد شمس الدين العالم أطال الله بقاءه.
When I stood in front of him, he was welcoming with me and seated me nearby to him and persisted in asking about my tiredness in the road and let me know that all of my situations had been forwarded to him, and that the Sheikh Muhammad is my friend. But rather, he had brought me with by his instructions from the Seyyid Shams Al-Deen Al A’lam, may Allah-azwj Prolong his life.
ثم أمر لي بتخلية موضع منفرد في زاوية من زوايا المسجد و قال لي هذا يكون لك إذا أردت الخلوة و الراحة فنهضت و مضيت إلى ذلك الموضع فاسترحت فيه إلى وقت العصر و إذا أنا بالموكل بي قد أتى إلي و قال لي لا تبرح من مكانك حتى يأتيك السيد و أصحابه لأجل العشاء معك فقلت سمعا و طاعة.
Then he instructed with privacy, an isolated place in a corner from the corners of the Masjid and said to me, ‘This will be for you whenever you want the isolation and the rest’. I got up and went to that place. I rested in it up to the time of Al-Asr (late afternoon), and there I was with the one who had been allocated with me having come to me, and he said to me, ‘Do not depart from your place until the Seyyid and his companions come to you for the reason of praying Al-Isha with you’. I said, ‘I hear and obey’.
فما كان إلا قليل و إذا بالسيد سلمه الله قد أقبل و معه أصحابه فجلسوا و مدت المائدة فأكلنا و نهضنا إلى المسجد مع السيد لأجل صلاة المغرب و العشاء فلما فرغنا من الصلاتين ذهب السيد إلى منزله و رجعت إلى مكاني و أقمت على هذه الحال مدة ثمانية عشر يوما و نحن في صحبته أطال الله بقاءه.
It was not except a little, and there was the Seyyid, May Allah-azwj Keep him safe, coming over, and his companions were with him. They sat down and the meal was placed. We ate and we got up to go to the Masjid with the Seyyid to pray Salats Al-Maghrib and Al-Isha. When we were free from the two Salats, the Seyyid went to his house and returned to my place, and I stayed upon this state for a period of eighteen days, and we were in his company, may Allah‑azwj Prolong his life.
فأول جمعة صليتها معهم رأيت السيد سلمه الله صلى الجمعة ركعتين فريضة واجبة فلما انقضت الصلاة قلت يا سيدي قد رأيتكم صليتم الجمعة ركعتين فريضة واجبة قال نعم لأن شروطها المعلومة قد حضرت فوجبت فقلت في نفسي ربما كان الإمام ع حاضرا.
The first Friday Salat I prayed with them, I saw the Seyyid, may Allah-azwj keep him safe, praying the two Cycles of the Friday (Salat), an imposed Obligation. When I had terminated the Salat, I said, ‘O my chief! I have seen you praying the Friday (Salat) as two Cycles, as an imposed Obligation!’ He said, ‘Yes, because its conditions are known. It has presented, so it is Obligated’. I said within myself, ‘Perhaps the Imam-ajfj was present’.
ثم في وقت آخر سألت منه في الخلوة هل كان الإمام حاضرا فقال لا و لكني أنا النائب الخاص بأمر صدر عنه ع فقلت يا سيدي و هل رأيت الإمام عليه السلام قال لا و لكني حدثني أبي رحمه الله أنه سمع حديثه و لم ير شخصه و أن جدي رحمه الله سمع حديثه و رأى شخصه. فقلت له و لم ذاك يا سيدي يختص بذلك رجل دون آخر
Then, at another time, I asked him in the privacy, ‘Was the Imam-ajfj present?’ He said, ‘No, but I am the special deputy by the order issued from him-ajfj’. I said, ‘My chief! And have you seen the Imam-ajfj, may the greetings be upon him-ajfj?’ He said, ‘No, but my father, may Allah‑azwj have Mercy on him, narrated to me that he had heard his-ajfj narration and had not seen his-ajfj person, and that my grandfather, may Allah-azwj have Mercy on him, had heard his‑ajfj narration and had seen his-ajfj person’. I said to him, ‘And why is that so, O my chief, a person been particularised besides another?’
فقال لي يا أخي إن الله سبحانه و تعالى يؤتي الفضل من يشاء من عباده و ذلك لحكمة بالغة و عظمة قاهرة كما أن الله تعالى اختص من عباده الأنبياء و المرسلين و الأوصياء المنتجبين و جعلهم أعلاما لخلقه و حججا على بريته و وسيلة بينهم و بينه لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ وَ يَحْيى مَنْ حَيَّ عَنْ بَيِّنَةٍ و لم يخل أرضه بغير حجة على عباده للطفه بهم و لا بد لكل حجة من سفير يبلغ عنه.
He said to me, ‘O my brother! Allah-azwj the Glorious and Exalted Gives the merit to the one He-azwj so Desires to from His-azwj servants, and that is due to the far-reaching Wisdom and Mighty Force, just as Allah-azwj the Exalted had Specialised from His-azwj servants, the Prophets‑as, and the Messengers-as, and the Selected successors-asws, and Made them-as to be as flags for His-azwj creatures, and Divine Authorities upon His-azwj citizens and as intermediaries between them and Him-azwj: the ones to be destroyed from a clear proof and to Revive the ones to be revived from a clear proof, [8:42], and He-azwj does not leave His-azwj earth vacant without there being a Divine Authority upon His-azwj creatures due to His-azwj Kindness with them, and there is no escape for every Divine Authority, for an ambassador to deliver on his-asws behalf’.
ثم إن السيد سلمه الله أخذ بيدي إلى خارج مدينتهم و جعل يسير معي نحو البساتين فرأيت فيها أنهارا جارية و بساتين كثيرة مشتملة على أنواع الفواكه عظيمة الحسن و الحلاوة من العنب و الرمان و الكمثرى و غيرها ما لم أرها في العراقين و لا في الشامات كلها.
Then the Seyyid, may Allah-azwj Keep him safe, held me by my hand to go to outside of their city and went on to walk with me towards the orchards. I saw therein rivers flowing, and a lot of orchards inclusive upon a variety of fruits of mighty beauty and sweetness, from the grapes, and the pomegranates, and the pears and others what I had not see among the Iraqis, nor in smell (aromas), all of it.
فبينما نحن نسير من بستان إلى آخر إذ مر بنا رجل بهيّ الصورة مشتمل ببردتين من صوف أبيض فلما قرب منا سلم علينا و انصرف عنا فأعجبتني هيئته فقلت للسيد سلمه الله من هذا الرجل
While we were travelling from one orchard to another when a man of handsome face passed by us covered by two robes of white wool. When he was near from us he greeted unto us, and he left from us. His appearance surprised me. I said to the Seyyid, may Allah-azwj Keep him safe, ‘Who is this man?’
قال لي أ تنظر إلى هذا الجبل الشاهق قلت نعم قال إن في وسطه لمكانا حسنا و فيه عين جارية تحت شجرة ذات أغصان كثيرة و عندها قبة مبنية بالآجر و إن هذا الرجل مع رفيق له خادمان لتلك القبة و أنا أمضي إلى هناك في كل صباح جمعة و أزور الإمام ع منها و أصلي ركعتين و أجد هناك ورقة مكتوب فيها ما أحتاج إليه من المحاكمة بين المؤمنين فمهما تضمنته الورقة أعمل به فينبغي لك أن تذهب إلى هناك و تزور الإمام ع من القبة.
He said to me, ‘Can you see this tall mountain?’ I said, ‘Yes’. He said, ‘In the midst of it there is an excellent place and in it is a flowing spring beneath a tree with a lot of branches, and there is a dome by it built with another, and this man along with a friend of his are servants of that dome, and I got to there every Friday morning and visit the Imam-ajfj from it, and I pray two Cycles, and I find a note there with writing in it of whatever I am needy to, from the important matter between the Momineen. Whatever is included in the note, I act with it, so it would be befitting for you if you were to go over there and visit the Imam-ajfj, from the dome’.
فذهبت إلى الجبل فرأيت القبة على ما وصف لي سلمه الله و وجدت هناك خادمين فرحب بي الذي مر علينا و أنكرني الآخر فقال له لا تنكره فإني رأيته في صحبة السيد شمس الدين العالم فتوجه إلي و رحب بي و حادثاني و أتيا لي بخبز و عنب فأكلت و شربت من ماء تلك العين التي عند تلك القبة و توضأت و صليت ركعتين.
I went to the mountain. I saw the dome being upon what he had described to me, may Allah-azwj Keep him safe, and over there I found the two servants. He welcomed me, the one who had passed by us, and the other one disliked me. He said to him, ‘Do not dislike him, for I have seen him in the company of the Seyyid Shams Al-Deen Aalam’. He turned to me and welcomed me, and discussed with me, and they came to me with bread and grapes. I ate and drank from the water of that spring which was by the dome, and I performed wud’u and prayed two Cycles Salat.
و سألت الخادمين عن رؤية الإمام ع فقالا لي الرؤية غير ممكنة و ليس معنا إذن في إخبار أحد فطلبت منهم الدعاء فدعيا لي و انصرفت عنهما و نزلت من ذلك الجبل إلى أن وصلت إلى المدينة.
I asked the two servant if I could see the Imam-ajfj. They said to me, ‘The sighting is not possible and there isn’t any permission with us in informing anyone’. I sought the supplication from them. They supplicated for me, and I left to go away from them, and I descended from that mountain until I arrived to the city.
فلما وصلت إليها ذهبت إلى دار السيد شمس الدين العالم فقيل لي إنه خرج في حاجة له فذهبت إلى دار الشيخ محمد الذي جئت معه في المركب فاجتمعت به و حكيت له عن مسيري إلى الجبل و اجتماعي بالخادمين و إنكار الخادم علي
When I arrived to it, I went to the house of the Seyyid Shams Al-Deen Al-A’alam. It was said to me, ‘He has gone out regarding a need of his’. I went to the house of the Sheikh Muhammad, the one I had come with in the ship. I gathered with him and narrated to him about my journey to the mountain and my meeting the two servants, and the dislike of the servant towards me.
فقال لي ليس لأحد رخصة في الصعود إلى ذلك المكان سوى السيد شمس الدين و أمثاله فلهذا وقع الإنكار منه لك فسألته عن أحوال السيد شمس الدين أدام الله إفضاله
He said to me, ‘There is no permission for anyone in ascending to that place besides the Seyyid Shams Al-Deen and his like. Therefore, for this reason, the dislike had occurred from him to you’. I asked him about the situation of the Seyyid Shams Al-Deen, may Allah-azwj Cause his superiority to be constant.
فقال إنه من أولاد أولاد الإمام و إن بينه و بين الإمام ع خمسة آباء و إنه النائب الخاص عن أمر صدر منه ع.
He said, ‘He is from the children of the children of the Imam-ajfj, and between him and the Imam-ajfj there are five fathers (generations), and he is a special deputy from an order issued from him-ajfj’.
قال الشيخ الصالح زين الدين علي بن فاضل المازندراني المجاور بالغري على مشرفه السلام و استأذنت السيد شمس الدين العالم أطال الله بقاءه في نقل بعض المسائل التي يحتاج إليها عنه و قراءة القرآن المجيد و مقابلة المواضع المشكلة من العلوم الدينية و غيرها فأجاب إلى ذلك و قال إذا كان و لا بد من ذلك فابدأ أولا بقراءة القرآن العظيم.
The righteous Sheyks Zayn Al-Deen Ali Bin Fazil Al-Mazandarani, the neighbour of Al-Ghary (Najaf), may the greetings be upon its noble one, and I sought permission of the Seyyid Shams Al-Deen Al-A’alam, may Allah-azwj Prolong his life, in transmitting some of the issues which one can be needy to from him, and recitation of the Glorious Quran dealing with the problematic subjects from the religious sciences and others. He answered to that and said, ‘When that happens, and there is no escape from that, then begin first with reciting the Magnificent Quran’.
فكان كلما قرأت شيئا فيه خلاف بين القراء أقول له قرأ حمزة كذا و قرأ الكسائي كذا و قرأ عاصم كذا و أبو عمرو بن كثير كذا.
It so happened that every time I read something in it different between the recitation, I said to him, ‘Hamza recites like this, and the recitation of Al-Kasaie is like this, and recitation of Aasim is like this, and Abu Amro Bin Kaseer (recites) like this!’
فقال السيد سلمه الله نحن لا نعرف هؤلاء و إنما القرآن نزل على سبعة أحرف قبل الهجرة من مكة إلى المدينة و بعدها
The Seyyid, may Allah-azwj Keep him safe, said, ‘We do not recognise them, and rather the Quran was Revealed upon seven letters (Phrases) before the emigration from Makkah to Al-Medina and after it.
لما حج رسول الله ص حجة الوداع نزل عليه الروح الأمين جبرئيل ع فقال يا محمد اتل عليَّ القرآن حتى أعرّفك أوائل السور و أواخرها و شأن نزولها
When Rasool-Allah-saww performed Hajj, the farewell Hajj, the Trustworthy Spirit Jibraeel descended unto him-saww. He-as said: ‘O Muhammad-saww! Recite the Quran unto me-as until I-as let you-saww know the beginnings of the Chapters and their endings, and circumstances of their Revelations’.
فاجتمع إليه علي بن أبي طالب و ولداه الحسن و الحسين ع و أبي بن كعب و عبد الله بن مسعود و حذيفة بن اليمان و جابر بن عبد الله الأنصاري و أبو سعيد الخدري و حسان بن ثابت و جماعة من الصحابة رضي الله عن المنتجبين منهم
There gathered to him-saww, Ali-asws Bin Abu Talib-asws, and his-saww two sons-asws Al-Hassan-asws and Al-Husayn-asws, and Abu Bin Ka’ab, and Abdullah Bin Masoud, and Huzeyfa Bin Al-Yaman, and Jabir Bin Abdullah Al-Ansary, and Abu Saeed Al-Khudry, and Hassan Bin Sabit, and a group from the companions, may Allah-azwj be Pleased with the Selected ones from them.
فقرأ النبي ص القرآن من أوله إلى آخره فكان كلما مر بموضع فيه اختلاف بيَّنه له جبرئيل ع و أمير المؤمنين ع يكتب ذاك في درج من أدم فالجميع قراءة أمير المؤمنين و وصي رسول رب العالمين..
The Prophet-saww recited the Quran from its beginning to its end. It so happened that every time he-saww passed by a place wherein was a differing, Jibraeel-as explained it to him-saww and Amir Al-Momineen-asws wrote that in a scroll of skin. Thus, entirety of the recitations are of Amir Al-Momineen-asws and successor-asws of Lord-azwj of the worlds’.
فقلت له يا سيدي أرى بعض الآيات غير مرتبطة بما قبلها و بما بعدها كأن فهمي القاصر لم يصر إلى غورية ذلك.
I said to him, ‘O my chief! I see some of the Verses as not being in sequence with what is before it and with what is after it! It is as if my understanding is deficient, not coming to check that’.
فقال نعم الأمر كما رأيته و ذلك أنه لما انتقل سيد البشر محمد بن عبد الله من دار الفناء إلى دار البقاء و فعل صنما قريش ما فعلاه من غصب الخلافة الظاهرية جمع أمير المؤمنين ع القرآن كله و وضعه في إزار و أتى به إليهم و هم في المسجد.
He said, ‘Yes. The matter is just as you see it, and that is because when the chief of the people, Muhammad-saww Bin Abdullah-as transferred from the perishing house to the ever-lasting house, and the two idols of Qureysh (Abu Bakr and Umar) did what they did, from usurping the apparent caliphate, Amir Al-Momineen-asws collected the Quran, all of it, and placed it in a cloth and came with it to them, and they were in the Masjid.
فقال لهم هذا كتاب الله سبحانه أمرني رسول الله ص أن أعرضه إليكم لقيام الحجة عليكم يوم العرض بين يدي الله تعالى
He-asws said to them: ‘This is the Book of Allah-azwj the Glorious. Rasool-Allah-saww had instructed me to present it to you in order to establish the argument upon you all on the day of Presentation in front of Allah-azwj the Exalted!’
فقال له فرعون هذه الأمة و نمرودها لسنا محتاجين إلى قرآنك فقال ع لقد أخبرني حبيبي محمد ص بقولك هذا و إنما أردت بذلك إلقاء الحجة عليكم.
The Pharaoh-la of this community and its Nimrod-la said to him-asws, ‘We are not needy to your-asws Quran!’ He-asws said: ‘My-asws beloved Muhammad-saww had informed me with these words of yours, and rather I-asws only wanted to establish the argument upon you all!’
فرجع أمير المؤمنين ع به إلى منزله و هو يقول لَا إِلَهَ إِلَّا أَنْتَ وَحْدَكَ لَا شَرِيكَ لَكَ لَا رَادَّ لِمَا سَبَقَ فِي عِلْمِكَ وَ لَا مَانِعَ لِمَا اقْتَضَتْهُ حِكْمَتُكَ فَكُنْ أَنْتَ الشَّاهِدَ لِي عَلَيْهِمْ يَوْمَ الْعَرْضِ عَلَيْكَ.
Amir Al-Momineen-asws returned with it to his-asws house and he-asws was saying: ‘There is no god except You-azwj Alone. There is no associate for You-azwj! There is no repeller to what has preceded in Your-azwj Knowledge nor any preventer to what You-azwj have Decreed in Your-azwj Wisdom. So You-azwj be the Witness for me upon them on the Day of the presentation to You‑azwj!’
فنادى ابن أبي قحافة بالمسلمين و قال لهم كل من عنده قرآن من آية أو سورة فليأت بها فجاءه أبو عبيدة بن الجراح و عثمان و سعد بن أبي وقاص و معاوية بن أبي سفيان و عبد الرحمن بن عوف و طلحة بن عبيد الله و أبو سعيد الخدري و حسان بن ثابت و جماعات المسلمين و جمعوا هذا القرآن و أسقطوا ما كان فيه من المثالب التي صدرت منهم بعد وفاة سيد المرسلين ص.
Ibn Abu Qohafa (Abu Bakr) called out to the Muslims and said to them, ‘Everyone with whom there is any Quran (Verses) or any Chapter, so let him come with it!’ There came to him, Abu Ubeyda Bin Al-Jarah, and Usman, and Sa’ad Bin Abu Waqas, and Muawiya Bin Abu Sufyan, and Abdul Rahman Bin Awf, and Talha Bin Ubeydullah, and Abu Saeed Al-Khudry, and Hasaan Bin Sabit, and a group of Muslims, and they collected this Quran and they dropped (in it) whatever defects which had ensued from them after the expiry of chief of the Messengers‑saww.
فلهذا ترى الآيات غير مرتبطة و القرآن الذي جمعه أمير المؤمنين ع بخطه محفوظ عند صاحب الأمر ع فيه كل شيء حتى أرش الخدش و أما هذا القرآن فلا شك و لا شبهة في صحته و إنما كلام الله سبحانه هكذا صدر عن صاحب الأمر ع.
So, for this (reason), you see the Verses out of sequence (disconnected), and the Quran which Amir Al-Momineen-asws had collected with his-asws handwriting is preserved in the possession of Master-ajfj of the command. In it is everything, to the extent of compensation of the scratch. And as for this Quran, there is no doubt nor any suspicion in its correctness, and rather it is Speech of Allah-azwj the Glorious. That is how it has been issued from Master-ajfj of the command’.
قال الشيخ الفاضل علي بن فاضل و نقلت عن السيد شمس الدين حفظه الله مسائل كثيرة تنوف على تسعين مسألة و هي عندي جمعتها في مجلد و سميتها بالفوائد الشمسية و لا أطلع عليها إلا الخاص من المؤمنين و ستراه إن شاء الله تعالى.
The Sheikh, the meritorious Ali Bin Fazil said, ‘And I copied from the Seyyid Shams Al-Deen, may Allah-azwj Protect him, a lot of issues (questions), more than ninety questions, and these are with me. I have collected these in a skin and have named it as ‘Al-Wafaid Al-Shamsiya’, and I have not notified upon it except the special ones from the Momineen, and you shall be seeing it, if Allah-azwj the Exalted so Desires’.
فلما كانت الجمعة الثانية و هي الوسطى من جمع الشهر و فرغنا من الصلاة و جلس السيد سلمه الله في مجلس الإفادة للمؤمنين و إذا أنا أسمع هرجا و مرجا و جزلة عظيمة خارج المسجد فسألت من السيد عما سمعته فقال لي إن أمراء عسكرنا يركبون في كل جمعة من وسط كل شهر و ينتظرون الفرج
When it was the second Friday, and it was in the middle from the Fridays of the month, and we were free from the Salat, and the Seyyid, may Allah-azwj Keep him safe, was seated in a gathering for the benefit of the Momineen, and there I heard pandemonium and trouble and mighty clamour outside the Masjid. I asked the Seyyid about what I had heard. He said, ‘Persons of our army are riding during every Friday from the middle of every month, and they are awaiting the relief’.
فاستأذنته في النظر إليهم فأذن لي فخرجت لرؤيتهم و إذا هم جمع كثير يسبحون الله و يحمدونه و يهللونه جل و عز و يدعون بالفرج للإمام القائم بأمر الله و الناصح لدين الله محمد بن الحسن المهدي الخلف الصالح صاحب الزمان ع
I sought his permission in looking at them. He permitted for me. I went out to see them and there they were an immense crowd, glorifying Allah-azwj and praising Him-azwj and extolling His-azwj Oneness, Majestic and Mighty, and they were supplicating with the relief for the Imam-ajfj Al-Qaim-ajfj by the Command of Allah-azwj, and the advisor of the religion of Allah-azwj, MHMD Bin Al-Hassan-asws, Al-Mahdi-ajfj, the replacement, the righteous Master-ajfj of the time.
ثم عدت إلى مسجد السيد سلمه الله فقال لي رأيت العسكر فقلت نعم قال فهل عددت أمراءهم قلت لا قال عدتهم ثلاث مائة ناصر و بقي ثلاثة عشر ناصرا و يعجل الله لوليه الفرج بمشيته إنه جواد كريم.
Then I returned to the Masjid of the Seyyid, may Allah-azwj Keep him safe. He said to me, ‘Did you see the army?’ I said, ‘Yes’. He said, ‘Did you count their commanders?’ I said, ‘No’. He said, ‘Their number is three hundred helpers, and there (still) remain thirteen helpers, and Allah-azwj will Hasten the relief for His-azwj Guardian-ajfj by His-azwj Desire. He-azwj is Generous, Benevolent!’
قلت يا سيدي و متى يكون الفرج قال يا أخي إنما العلم عند الله و الأمر متعلق بمشيته سبحانه و تعالى حتى إنه ربما كان الإمام ع لا يعرف ذلك بل له علامات و أمارات تدل على خروجه.
I said, ‘O my chief! And when will the relief be?’ He said, ‘O my brother! But rather, the knowledge is with Allah-azwj, and the Command is related with His-azwj Desire, Glorious is He-azwj and Exalted, to the extent that perhaps the Imam-ajfj did not know that, but there are signs for him-ajfj and symptoms (markings) pointing upon his-ajfj emergence’.
من جملتها أن ينطق ذو الفقار بأن يخرج من غلافه و يتكلم بلسان عربي مبين قم يا ولي الله على اسم الله فاقتل بي أعداء الله.
From its summary is that (the sword) Zulfiqar will speak (indicate) by coming out from its sheath, and it will speak in clear Arabic language: ‘Arise, O Guardian-ajfj of Allah-azwj, upon the Name of Allah-azwj, and kill the enemies of Allah-azwj by me!’
و منها ثلاثة أصوات يسمعها الناس كلهم الصوت الأول أَزِفَتِ الْآزِفَةُ يا معشر المؤمنين و الصوت الثاني أَلا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ لآل محمد ع و الثالث بدن يظهر فيرى في قرن الشمس يقول إن الله بعث صاحب الأمر محمد بن الحسن المهدي ع فاسمعوا له و أطيعوا.
And from it there would be three sounds, all the people would hear these. The first sound would be: The approaching (Day) has approached [53:57], of community of Momineen!’ And the second voice: ‘Indeed! May the Curse of Allah-azwj be upon the oppressors of Progeny-asws of Muhammad-saww!’ And the third would be a body appearing. It would be seen in the horn (rays) of the sun saying: ‘Allah-azwj has Sent Master-ajfj of the command, MHMD Bin Al-Hassan-asws, Al-Mahdi-ajfj, so listen to him-ajfj and obey!’’
فقلت يا سيدي قد روينا عن مشايخنا أحاديث رويت عن صاحب الأمر ع أنه قال لما أمر بالغيبة الكبرى من رآني بعد غيبتي فقد كذب فكيف فيكم من يراه
I said, ‘O my chief! We are reporting from our elders Ahadeeth of sighting of Master-ajfj of the command having said when he-ajfj had been commanded with the major occultation: ‘One who sees me after my-ajfj occultation (begins), so he has lied. So how is he-ajfj among you all, as one who have seen him-ajfj?’
فقال صدقت إنه ع إنما قال ذلك في ذلك الزمان لكثرة أعدائه من أهل بيته و غيرهم من فراعنة بني العباس حتى إن الشيعة يمنع بعضها بعضا عن التحدث بذكره و في هذا الزمان تطاولت المدة و أيس منه الأعداء و بلادنا نائية عنهم و عن ظلمهم و عنائهم و ببركته ع لا يقدر أحد من الأعداء على الوصول إلينا.
He said, ‘You speak the truth! He-ajfj rather said that in that time due to the large number of his-ajfj enemies from his-ajfj own family members and others from the pharaohs of the Abbasids to the extent that the Shias that he-ajfj forbade the Shias to be discussion his-ajfj mention, and in this time the period has been prolong and the enemies have despaired from him-ajfj, and our city is remote from them, and from their injustices, and from their pain, and due to his-ajfj blessings, no one from the enemies is able upon arriving to us’.
قلت يا سيدي قد روت علماء الشيعة حديثا عن الإمام ع أنه أباح الخمس لشيعته فهل رويتم عنه ذلك قال نعم إنه ع رخص و أباح الخمس لشيعته من ولد علي ع و قال هم في حل من ذلك
I said, ‘O my chief! The Shia scholars have reported a Hadeeth from the Imam-ajfj that he-ajfj had legalised the Khums for his-ajfj Shias. Have you reported that from him-ajfj?’ He said, ‘Yes, he-ajfj has allowed and legalised the Khums for his-ajfj Shias from the sons of Ali-asws and said: ‘They are in release from that’.
قلت و هل رخص للشيعة أن يشتروا الإماء و العبيد من سبي العامة قال نعم و من سبي غيرهم لأنه ع قال عاملوهم بما عاملوا به أنفسهم و هاتان المسألتان زائدتان على المسائل التي سميتها لك.
O said, ‘And is there permission for the Shias that they can buy the maids and the slaves from the captives of the general Muslims?’ He said, ‘Yes, and from the captives of others because he-ajfj said: ‘Make them work with what they are working themselves, and these two issues are additional to the issue which I have named them to you’.
و قال السيد سلمه الله أنه يخرج من مكة بين الركن و المقام في سنة وتر فليرتقبها المؤمنون.
And the Seyyid, may Allah-azwj Keep him safe, said, ‘He-ajfj will emerge from Makkah, between the (Yemeni) corner and Al-Maqam (of Ibrahim-as) in an odd year, so let the Momineen watch out for it’.
I said, ‘O my chief! I would love to be in your neighbourhood until Allah-azwj Permits with the relief!’
فقلت يا سيدي قد أحببت المجاورة عندكم إلى أن يأذن الله بالفرج فقال لي اعلم يا أخي أنه تقدم إلي كلام بعودك إلى وطنك و لا يمكنني و إياك المخالفة لأنك ذو عيال و غبت عنهم مدة مديدة و لا يجوز لك التخلف عنهم أكثر من هذا فتأثرت من ذلك و بكيت.
He said to me, ‘Know, by brother! Speech has preceded to me with your return to your homeland and I and you are not able to oppose, because you are with dependants and are absent from them for a prolonged period, and it is not allowed for you to stay back from them more than this!’ I was touched by that and wept.
و قلت يا مولاي و هل تجوز المراجعة في أمري قال لا قلت يا مولاي و هل تأذن لي في أن أحكي كلما قد رأيته و سمعته قال لا بأس أن تحكي للمؤمنين لتطمئن قلوبهم إلا كيت و كيت و عين ما لا أقوله.
And I said, ‘O my master! And is it permissible to review my matter?’ He said, ‘No’. I said, ‘O my master! And will you permit for me in narrating all what I have see and heard?’ He said, ‘There is no problem in narrating to the Momineen in order to reassure their heart except such and such and see what I have not said’.
فقلت يا سيدي أ ما يمكن النظر إلى جماله و بهائه ع قال لا و لكن اعلم يا أخي أن كل مؤمن مخلص يمكن أن يرى الإمام و لا يعرفه فقلت يا سيدي أنا من جملة عبيده المخلصين و لا رأيته.
I said, ‘O my chief! Is it possible to look at his-ajfj beauty and his-ajfj glory?’ He said, ‘No, but know, O my brother! Every sincere Momin is able to see the Imam-ajfj and not recognise him’. I said, ‘O my chief! I am from the total of his-ajfj sincere slaves and I have not seen him-ajfj!’
فقال لي بل رأيته مرتين مرة منها لما أتيت إلى سرمنرأى و هي أول مرة جئتها و سبقك أصحابك و تخلفت عنهم حتى وصلت إلى نهر لا ماء فيه فحضر عندك فارس على فرس شهباء و بيده رمح طويل و له سنان دمشقي فلما رأيته خفت على ثيابك فلما وصل إليك قال لك لا تخف اذهب إلى أصحابك فإنهم ينتظرونك تحت تلك الشجرة
He said to me, ‘But you have already seen him twice! Once from it when you came to Surmanray, and it is the first time you had come to I, and your companions had preceded you and you had stayed behind from them, until you arrive to a river having no water in it. A horseman presented to you being upon a strong horse and there was a long spear in his-ajfj hand, and there was Damascus blade (sword) with him-ajfj. When you saw him-ajfj, you feared upon your clothes. When he-ajfj arrived to you, he-ajfj said to you: ‘Do not fear! Go to your companions, for they are awaiting you beneath that tree!’
فأذكرني و الله ما كان فقلت قد كان ذلك يا سيدي.
By Allah-azwj! He reminded me of what had happened. I said, ‘That has happened, O my chief!’
قال و المرة الأخرى حين خرجت من دمشق تريد مصرا مع شيخك الأندلسي و انقطعت عن القافلة و خفت خوفا شديدا فعارضك فارس على فرس غراء محجلة و بيده رمح أيضا و قال لك سر و لا تخف إلى قرية على يمينك و نم عند أهلها الليلة و أخبرهم بمذهبك الذي ولدت عليه و لا تتق منهم فإنهم مع قرى عديدة جنوبي دمشق مؤمنون مخلصون يدينون بدين علي بن أبي طالب و الأئمة المعصومين من ذريته ع.
He said, ‘And another time is when you went out from Damascus intending Egypt with your Sheikh Al-Andalusi, and you were cut off from the caravan and you feared a severe fear. A horseman presented upon a strong horse, and in his-ajfj had was a spear as well, and he-ajfj said to you: ‘Travel and do not fear, to a town on your right, and sleep in the presence of its people at night and inform them with your doctrine which you have been born upon, and do not fear from them, for they are with a number of towns on the west of Damascus, of sincere Momineen making it a religion with the religion of Ali-asws Bin Abu Talib-asws and the infallible Imams-asws from his-asws offspring’.
أ كان ذلك يا ابن فاضل قلت نعم و ذهبت إلى عند أهل القرية و نمت عندهم فأعزوني و سألتهم عن مذهبهم فقالوا لي من غير تقية مني نحن على مذهب أمير المؤمنين و وصي رسول رب العالمين علي بن أبي طالب و الأئمة المعصومين من ذريته ع
Did that happen, O Ibn Fazil?’ I said, ‘Yes, and I did go to the presence of the people of the town and slept in their presence. They honoured me and I asked them about their doctrine. They said to me from without any dissimulation (Taqiyya) from me, ‘We are upon the doctrine of Amir Al-Momineen-asws and successor-asws of Rasool-saww of Lord-azwj of the worlds, Ali Bin Abu Talib-asws, and the infallible Imams-asws from his-asws offspring’.
فقلت لهم من أين لكم هذا المذهب و من أوصله إليكم قالوا أبو ذر الغفاري رضي الله عنه حين نفاه عثمان إلى الشام و نفاه معاوية إلى أرضنا هذه فعمتنا بركته فلما أصبحت طلبت منهم اللحوق بالقافلة فجهزوا معي رجلين ألحقاني بها بعد أن صرحت لهم بمذهبي.
I had said to them, ‘From where is this doctrine for you? And who delivered it to you?’ They said, ‘Abu Zarr Al-Ghifary-ra, may Allah-azwj be Pleased with him-ra, when Usman expelled him to Syrian, and Muawiya expelled him-ra to this land of ours. So we achieved his-ra blessings’. When it was morning, I sought from them catching up with the caravan. They sent two men with me who made me catch up with if after I had expressed my doctrine to them’.
فقلت له يا سيدي هل يحج الإمام ع في كل مدة بعد مدة قال لي يا ابن فاضل الدنيا خطوة مؤمن فكيف بمن لم تقم الدنيا إلا بوجوده و وجود آبائه ع نعم يحج في كل عام و يزور آباءه في المدينة و العراق و طوس على مشرفيها السلام و يرجع إلى أرضنا هذه.
I said to him, ‘O my chief! Does the Imam-ajfj perform Hajj, in every period after period?’ He said to me, ‘O Ibn Fazil! The world is a footstep of the Momin, so how would it be for the one, the world cannot stand except by his-ajfj existence and existence of his-ajfj forefathers-asws? Yes, he-ajfj does perform Hajj during every year and he-ajfj visits his-ajfj forefathers-asws in Al-Medina, and Al-Iraq, and Al-Toos (Mashad), upon their nobles ones be the greetings, and he-ajfj returns to this land of ours’.
ثم إن السيد شمس الدين حث علي بعدم التأخير بالرجوع إلى العراق و عدم الإقامة في بلاد المغرب و ذكر لي أن دراهمهم مكتوب عليها لا إله إلا الله محمد رسول الله علي ولي الله محمد بن الحسن القائم بأمر الله و أعطاني السيد منها خمسة دراهم و هي محفوظة عندي للبركة.
Then the Seyyid Shams Al-Deen urged upon me not to delay with returning to Al-Iraq, and not to stay in the city of Morocco, and he mentioned to me that their Dirhams (coins), there was inscribed upon these, ‘There is no god except Allah-azwj, Muhammad-saww Rasool-Allah-saww, Ali-asws Guardian-asws of Allah-azwj, Muhammad-ajfj Bin Al-Hassan-asws is Al-Qaim-ajfj by the Command of Allah-azwj’. And the Seyyid gave me five Dirhams (coins) from these and these are preserved in my possession for the blessings.
ثم إنه سلمه الله وجهني المراكب مع التي أتيت معها إلى أن وصلنا إلى تلك البلدة التي أول ما دخلتها من أرض البربر و كان قد أعطاني حنطة و شعيرا فبعتها في تلك البلدة بمائة و أربعين دينارا ذهبا من معاملة بلاد المغرب و لم أجعل طريقي على الأندلس امتثالا لأمر السيد شمس الدين العالم أطال الله بقاءه
Then he, may Allah-azwj Keep him safe, sent me to the ship, the one which I had come with until we arrived to that city which I had first entered it from the land of the Berbers, and he had given me wheat and barley. I sold these in that city for one hundred and forty Dinars of gold from the dealings in the city of Morocco, and I did not make my road to Al Andalus (Spain) in compliance to the instructions of the Seyyid Shams Al-Deen Al-A’alam, may Allah-azwj Prolong his life.
و سافرت منها مع الحجج المغربي إلى مكة شرفها الله تعالى و حججت و جئت إلى العراق و أريد المجاورة في الغري على مشرفيها السلام حتى الممات.
And I travelled from it with the pilgrims of Morocco to Makkah, may Allah-azwj the Exalted Ennoble it, and I performed Hajj and came to Al-Iraq, and I wanted the vicinity in Al-Ghary, may the greetings be upon its noble one, until I die’.
قال الشيخ زين الدين علي بن فاضل المازندراني لم أر لعلماء الإمامية عندهم ذكرا سوى خمسة السيد المرتضى الموسوي و الشيخ أبو جعفر الطوسي و محمد بن يعقوب الكليني و ابن بابويه و الشيخ أبو القاسم جعفر بن سعيد الحلي
The Sheikh Zayn Al-Deen Ali Bin Fazil Al-Mazandarani said, ‘I did not see the mention with the Imamite scholars besides five – Al-Seyyid Al-Murtaza Al-Musawi, and the Sheikh Abu Ja’far Al-Tusi, and Muhammad Bin Yaqoub Al-Kulayni, and Ibn Babuwayh (Al-Sadouq), and the Sheikh Abu Al-Qasim Ja’far Bin Saeed Al-Hilli.
هذا آخر ما سمعته من الشيخ الصالح التقي و الفاضل الزكي علي بن فاضل المذكور أدام الله إفضاله و أكثر من علماء الدهر و أتقيائه أمثاله و الحمد لله أولا و آخرا ظاهرا و باطنا و صلى الله على خير خلقه سيد البرية محمد و على آله الطاهرين المعصومين و سلم تسليما كثيرا.
This is last of what I heard from the righteous Sheikh, the pious, the meritorious, the pure Ali Bin Fazil, the mentioned, may Allah-azwj Cause his merits to be constant, and most of the scholars of the time, and its pious ones, its like, and the Praise is for Allah-azwj, first and last, apparent and hidden, and may Allah-azwj Send Salawaat upon the best of His-azwj creatures, chief of the Created beings, Muhammad-saww and upon his-saww pure family, the Infallible, and Send abundant Greetings.[111]
أقول و لنلحق بتلك الحكاية بعض الحكايات التي سمعتها عمن قرب من زماننا. فمنها ما أخبرني جماعة عن السيد الفاضل أمير علّام قال كنت في بعض الليالي في صحن الروضة المقدسة بالغري على مشرفها السلام و قد ذهب كثير من الليل فبينا أنا أجول فيها إذ رأيت شخصا مقبلا نحو الروضة المقدسة فأقبلت إليه فلما قربت منه عرفت أنه أستاذنا الفاضل العالم التقي الذكي مولانا أحمد الأردبيلي قدس الله روحه.
I (Majlisi) am saying, ‘And we shall join with that story, one of the stories which I have heard from the ones neat to our time. From these is what a group informed me from the Seyyid Al-Fazil Ameer Allam who said, ‘In one of my nights I was in the courtyard of the Holy Shrine at Al-Ghary (Najaf), may the greetings be upon its noble one, and most of the night had passed by. While I was roaming around in it when I saw a person coming over towards the Shrine. I turned to him. When I was near from him, I recognised that he is our teacher, the meritorious, the scholar, the pious, the clean, our master Ahmad Al-Ardabeyli, may Allah-azwj Sanctify his soul.
فأخفيت نفسي عنه حتى أتى الباب و كان مغلقا فانفتح له عند وصوله إليه و دخل الروضة فسمعته يكلم كأنه يناجي أحدا ثم خرج و أغلق الباب فمشيت خلفه حتى خرج من الغري و توجه نحو مسجد الكوفة.
I hid myself from him until he came to the door, and it was locked. It was opened for him at his arrival to it, and he entered the Shrine. I heard him talk as if he was whispering to someone. Then he came out and the door was locked. I walked behind him until he went out from Al-Ghary and headed towards Masjid Al-Kufa.
فكنت خلفه بحيث لا يراني حتى دخل المسجد و صار إلى المحراب الذي استشهد أمير المؤمنين صلوات الله عليه عنده و مكث طويلا ثم رجع و خرج من المسجد و أقبل نحو الغري.
I was behind him where he could not see me, until he entered the Masjid and came to the prayer niche in which Amir Al-Momineen-asws had been martyred, may the Salawaat of Allah-azwj be upon him-asws, and he remained for a long time. Then he returned and went out from the Masjid and came towards Al-Ghary.
فكنت خلفه حتى قرب من الحنانة فأخذني سعال لم أقدر على دفعه فالتفت إلي فعرفني و قال أنت مير علام قلت نعم قال ما تصنع هاهنا قلت كنت معك حيث دخلت الروضة المقدسة إلى الآن و أقسم عليك بحق صاحب القبر أن تخبرني بما جرى عليك في تلك الليلة من البداية إلى النهاية
I was behind him until he was near from Al-Hanana. Coughing seized me, I was not able upon repelling it. He turned to me. He recognised me and said, ‘Are you Meer A’alam?’ I said, ‘Yes’. He said, ‘What are you doing over here?’ I said, ‘I have been with you when you entered the Holy Shrine until now, and I vow upon you by the right of the occupant of the grave, inform me with what has flowed upon you during that night, from the start to the finish!’
فقال أخبرك على أن لا تخبر به أحدا ما دمت حيا فلما توثق ذلك مني قال كنت أفكر في بعض المسائل و قد أغلقت علي فوقع في قلبي أن آتي أمير المؤمنين ع و أسأله عن ذلك فلما وصلت إلى الباب فتح لي بغير مفتاح كما رأيت
He said, ‘I shall inform you upon (the condition) that you will not inform anyone with it for as long as I am alive’. When he had taken that from me, he said, ‘I was thinking regarding one of the issues and it had been locked upon me. So it occurred in my heart that I should go to Amir Al-Momineen-asws and ask him-asws about that. When I arrived to the door, it opened for me without any key just as you saw.
فدخلت الروضة و ابتهلت إلى الله تعالى في أن يجيبني مولاي عن ذلك فسمعت صوتا من القبر أن ائت مسجد الكوفة و سل عن القائم ع فإنه إمام زمانك فأتيت عند المحراب و سألته عنها و أجبت و ها أنا أرجع إلى بيتي.
I entered the Shrine and invoked to Allah-azwj the Exalted regarding that my Master-asws should answer me about that. I heard a voice from the grave: ‘Go to Masjid Al-Kufa and ask Al-Qaim-ajfj, for he-ajfj is the Imam-ajfj of your time!’ I came to be by the prayer niche and asked him-ajfj about it and I was answered, and here I am, returning to my house’.[112]
و منها ما أخبرني به والدي رحمه الله قال كان في زماننا رجل شريف صالح كان يقال له أمير إسحاق الأسترآبادي و كان قد حج أربعين حجة ماشيا و كان قد اشتهر بين الناس أنه تطوى له الأرض.
And from these is what has been informed to me (Majlisi) by my father, may Allah-azwj have Mercy on him. He said, ‘In our time there was a noble righteous man called Ameer Is’haq Al-Astarabady, and he had performed forty Hajj walking, and he was famous between the people that the ground used to fold for him.
فورد في بعض السنين بلدة أصفهان فأتيته و سألته عما اشتهر فيه فقال كان سبب ذلك أني كنت في بعض السنين مع الحاج متوجهين إلى بيت الله الحرام فلما وصلنا إلى موضع كان بيننا و بين مكة سبعة منازل أو تسعة تأخرت عن القافلة لبعض الأسباب حتى غابت عني و ضللت عن الطريق و تحيرت و غلبني العطش حتى أيست من الحياة.
In one of the years I arrived at the city of Isfahan. I went to him and asked him about what had spread regarding him. He said, ‘The cause of that is that in one of the years I was with the pilgrim heading to the Sacred House of Allah-azwj. when we arrived to the place which was seven stops between us and Makkah, or nine, I stayed back from the caravan for one of the reasons until it disappeared from me, and I was lost from the way, and was confused, and the thirst overcame me until I despaired from the life.
فناديت يا صالح يا أبا صالح أرشدونا إلى الطريق يرحمكم الله فتراءى لي في منتهى البادية شبح فلما تأملته حضر عندي في زمان يسير فرأيته شابا حسن الوجه نقي الثياب أسمر على هيئة الشرفاء راكبا على جمل و معه إداوة فسلمت عليه فرد عليّ السلام و قال أنت عطشان قلت نعم فأعطاني الإداوة فشربت ثم قال تريد أن تلحق القافلة قلت نعم فأردفني خلفه و توجه نحو مكة.
I called out, ‘O Salih-ajfj! O Abu Salih-ajfj! Guide us to the road, may Allah-azwj have Mercy on you!’ A Sheikh appeared to me at the end of the valley. When I contemplated him-ajfj, he-ajfj presented to be in my presence in a short while. I saw him-ajfj being a youth of handsome face, clean clothes, brown in a noble appearance, riding upon a camel, and with him-ajfj were waterskins. I greeted unto him-ajfj. He-ajfj responded the greeting to me and said, ‘You are thirsty?’ I said, ‘Yes’. He-ajfj gave me a waterskin, then said, ‘Do you want to catch up with the caravan?’ I said, ‘Yes’. I rode behind him-ajfj and headed towards Makkah.
و كان من عادتي قراءة الحرز اليماني في كل يوم فأخذت في قراءته فقال ع في بعض المواضع اقرأ هكذا
And it was from my habit to be recited ‘Hirz Al-Yamani’ (a protective chant) during every day. I took in reciting it. He-ajfj said in one of the places: ‘Read it like this!’
قال فما مضى إلا زمان يسير حتى قال لي تعرف هذا الموضع فنظرت فإذا أنا بالأبطح فقال انزل فلما نزلت رجعت و غاب عني.
He (the narrator) said, ‘There did not pass except a little time until he-ajfj said to me: ‘This is the place’. I looked that I was at Al-Abtah. He-ajfj said: ‘Descend!’ When I descended, he-ajfj returned and disappeared from me.
فعند ذلك عرفت أنه القائم ع فندمت و تأسفت على مفارقته و عدم معرفته فلما كان بعد سبعة أيام أتت القافلة فرأوني في مكة بعد ما أيسوا من حياتي فلذا اشتهرتُ بطيّ الأرض.
During that I realised that he-ajfj is Al-Qaim-ajfj. I regretted and felt sorry upon his-ajfj separation and not having recognised him-ajfj. When it was after seven days, the caravan came. They saw me being in Makkah after having despaired from my life. Therefore, for that (reason), the folding of the ground became famous’.
قال الوالد رحمه الله فقرأت عنده الحرز اليماني و صححته و أجازني و الحمد لله.
The father, may Allah-azwj have Mercy on him, said, ‘I had recited ‘Al-Hirz Al-Yamani’ in his-ajfj presence and he-ajfj corrected it, and allowed me, and the Praise is for Allah-azwj’. [113]
و منها ما أخبرني به جماعة عن جماعة عن السيد السند الفاضل الكامل ميرزا محمد الأسترآبادي نور الله مرقده أنه قال إني كنت ذات ليلة أطوف حول بيت الله الحرام إذ أتى شاب حسن الوجه فأخذ في الطواف فلما قرب مني أعطاني طاقة ورد أحمر في غير أوانه فأخذت منه و شممته و قلت له من أين يا سيدي قال من الخرابات ثم غاب عني فلم أره.
And from these is what a group has informed me, from the Seyyid, the lineaged, the meritorious, the perfect Mirza Muhammad Al-Astarabady, may Allah-azwj Irradiate his grave. He said, ‘One night I was performing Tawaaf around the Sacred House of Allah-azwj when a youth of handsome face came and took in performing the Tawaaf. When he-ajfj was near from me, he-ajfj gave me a bunch of red roses in out of season. I took it from him-ajfj and smelt it and said to him-ajfj, ‘From where, O my chief?’ He-ajfj said: ‘From the ruins’. Then he-ajfj disappeared from me, and I did not see him-ajfj’’.[114]
و منها ما أخبرني به جماعة من أهل الغري على مشرفه السلام أن رجلا من أهل قاشان أتى إلى الغري متوجها إلى بيت الله الحرام فاعتل علة شديدة حتى يبست رجلاه و لم يقدر على المشي فخلفه رفقاؤه و تركوه عند رجل من الصلحاء كان يسكن في بعض حجرات المدرسة المحيطة بالروضة المقدسة و ذهبوا إلى الحج.
From these is what is informed to me by a group from the people of Al-Ghary, may the greetings be upon its noble one, ‘A man from the people of Qashan came to Al-Ghary heading to the Sacred House of Allah-azwj. He became sick with severe illness until his legs dried up and he was not able upon the walking. So his friend left him behind with a man from the righteous ones who were dwelling in one of the school rooms surrounding the Holy Shrine, and they went to Hajj.
فكان هذا الرجل يغلق عليه الباب كل يوم و يذهب إلى الصحاري للتنزه و لطلب الدراري التي تؤخذ منها فقال له في بعض الأيام إني قد ضاق صدري و استوحشت من هذا المكان فاذهب بي اليوم و اطرحني في مكان و اذهب حيث شئت.
This man used to lock the door upon him during every day and go to the desert for his picnic and to seek the gems which he would take from it. In one of the days he said to him, ‘My chest is constricted, and I feel lonely in this place, so go with me today and drop me in a place and you can go wherever you desire to.
قال فأجابني إلى ذلك و حملني و ذهب بي إلى مقام القائم صلوات الله عليه خارج النجف فأجلسني هناك و غسل قميصه في الحوض و طرحها على شجرة كانت هناك و ذهب إلى الصحراء و بقيت وحدي مغموما أفكر فيما يئول إليه أمري.
He said, ‘He answered me to that and carried me and went with me to ‘Al Maqam’ (place) of Al-Qaim-ajfj, may the Salawaat of Allah-azwj be upon him, outside Al-Najaf. He seated me over there and washed his shirt in the fountain and dropped it upon a tree which was over there, and he went to the desert, and I remained alone, sad, thoughtful regarding what my matter would end up to.
فإذا أنا بشاب صبيح الوجه أسمر اللون دخل الصحن و سلم علي و ذهب إلى بيت المقام و صلى عند المحراب ركعات بخضوع و خشوع لم أر مثله قط فلما فرغ من الصلاة خرج و أتاني و سألني عن حالي
There I was with a youth of bright face, brown colour. He-ajfj entered the courtyard and greeted unto me and went to the room of Al-Maqam (place) and prayed Cycles of Salat at the prayer niche with humbleness and submissiveness, I had not seen the like of it at all! When he-ajfj was free from the Salat, he-ajfj came out and came to me and asked me about my state.
فقلت له ابتليت ببلية ضقت بها لا يشفيني الله فأسلم منها و لا يذهب بي فأستريح فقال لا تحزن سيعطيك الله كليهما و ذهب.
I said to him-ajfj, ‘I have been afflicted with an affliction I have been restricted by it. Allah-azwj is not Healing me, so I can be safe from it, nor does it go with me (kill me) so I can rest’. He-ajfj said: ‘Do not grieve. Allah-azwj will Give you all!’ And he-ajfj went away.
فلما خرج رأيت القميص وقع على الأرض فقمت و أخذت القميص و غسلتها و طرحتها على الشجر فتفكرت في أمري و قلت أنا كنت لا أقدر على القيام و الحركة فكيف صرت هكذا فنظرت إلى نفسي فلم أجد شيئا مما كان بي فعلمت أنه كان القائم صلوات الله عليه فخرجت فنظرت في الصحراء فلم أر أحدا فندمت ندامة شديدة.
When he-ajfj went out, I saw the shirt fall upon the ground. I stood up and took the shirt and washed it and dropped it upon the tree. I thought regarding my affair. I said, ‘I was not able upon the standing and the moving! So how did I come to be like this?’ I looked at myself and did not see anything from what had been with me. I knew that he-ajfj was Al-Qaim-ajfj, may the Salawaat of Allah-azwj be upon him-ajfj. I went out and looked at the desert, but I could not see anyone. I regretted with severe regret.
فلما أتاني صاحب الحجرة سألني عن حالي و تحير في أمري فأخبرته بما جرى فتحسر على ما فات منه و مني و مشيت معه إلى الحجرة.
When the owner of the room came to me, he asked me about my state, and he was baffled regarding my affair. I informed him with what had transpired. He regretted upon what had been lost from him and from me, and I walked with him to the room’.
قالوا فكان هكذا سليما حتى أتى الحاج و رفقاؤه فلما رآهم و كان معهم قليلا مرض و مات و دفن في الصحن فظهر صحة ما أخبره ع من وقوع الأمرين معا.
They said, ‘He was sound (healthy) like this until the pilgrims and his friends came. When they saw, and he was with them with little illness, and he died and was buried in the courtyard, the correctness of what he-ajfj had informed him was proven correct, the occurrences of the two matters together (restoration of health and rest (his death))’.
و هذه القصة من المشهورات عند أهل المشهد و أخبرني به ثقاتهم و صلحاؤهم.
And this story is from the famous one with the people of the Shrine, and their trusted ones and their righteous ones had informed me with it.
و منها ما أخبرني به بعض الأفاضل الكرام و الثقات الأعلام قال أخبرني بعض من أثق به يرويه عمن يثق به و يطريه أنه قال لما كان بلدة البحرين تحت ولاية الأفرنج جعلوا واليها رجلا من المسلمين ليكون أدعى إلى تعميرها و أصلح بحال أهلها
And from these is what is informed to me by one of the meritorious ones, the honourable and the trusted scholars. He said, ‘Someone I trust with informed me, reporting from the one he trusted with and complimented, he said, ‘When the city of Al Bahrain was in the governance of Al-Afranj (Franks – 3rd century Romans), they man a man from the Muslims to be its governor for him to claim to have built it and better the state of its people.
و كان هذا الوالي من النواصب و له وزير أشد نصبا منه يظهر العداوة لأهل البحرين لحبهم لأهل البيت ع و يحتال في إهلاكهم و إضرارهم بكل حيلة.
And this governor was from the Nasibis (Hostile ones), and there was a minister of his of more hostility than him. He manifested the enmity to the people of Al-Bahrain due to their love for People-asws of the Household and resorted to trickery in destroying them and harming them with every means.
فلما كان في بعض الأيام دخل الوزير على الوالي و بيده رمانة فأعطاها الوالي فإذا كان مكتوبا عليها لا إله إلا الله محمد رسول الله أبو بكر و عمر و عثمان و علي خلفاء رسول الله
When it was during one of the days, the minister entered to see the governor and in his hand was a pomegranate. He gave it to the governor, and there was inscribed upon it, ‘There is no god except Allah-azwj, Muhammad-saww is Rasool-Allah-saww, Abu Bakr and Umar and Usman and Ali-asws are caliphs of Rasool-Allah-saww’.
فتأمل الوالي فرأى الكتابة من أصل الرمانة بحيث لا يحتمل عنده أن يكون من صناعة بشر فتعجب من ذلك و قال للوزير هذه آية بينة و حجة قوية على إبطال مذهب الرافضة فما رأيك في أهل البحرين.
The governor contemplated and saw the inscription being from the origin of the pomegranate where it was not possible in his view that it could be from the manufacture of a mortal. He was astounded from that and said to the minister, ‘This is a clear sign and strong argument upon invalidating the doctrine of the Rafizites (Shias)! So what is your view regarding the people of Al-Bahrain?’
فقال له أصلحك الله إن هؤلاء جماعة متعصبون ينكرون البراهين و ينبغي لك أن تحضرهم و تريهم هذه الرمانة فإن قبلوا و رجعوا إلى مذهبنا كان لك الثواب الجزيل بذلك و إن أبوا إلا المقام على ضلالتهم فخيرهم بين ثلاث إما أن يؤدوا الجزية و هم صاغرون أو يأتوا بجواب عن هذه الآية البينة التي لا محيص لهم عنها أو تقتل رجالهم و تسبي نساءهم و أولادهم و تأخذ بالغنيمة أموالهم.
He said to him, ‘May Allah-azwj Keep you well! They are a group of fanatics who will deny the evidence, and it is befitting for you if you were to present them and show them this pomegranate. If they accept and return to our doctrine, there would be plentiful Rewards for you due to that, and if they refuse except staying upon their straying, then give them a choice of three – either they give the tribute (taxation) and they are belittled, or they come with an answer about this clear sign which there is no escape for them from it, or you kill their men and make captives of their women and their children, and you take their wealth as war booty’.
فاستحسن الوالي رأيه و أرسل إلى العلماء و الأفاضل الأخيار و النجباء و السادة الأبرار من أهل البحرين و أحضرهم و أراهم الرمانة و أخبرهم بما رأى فيهم إن لم يأتوا بجواب شاف من القتل و الأسر و أخذ الأموال أو أخذ الجزية على وجه الصغار كالكفار
The governor was pleased with his view and sent a message to the scholar and the meritorious, the good ones, and the captains, and the chiefs, the righteous ones from the people of Al Bahrain, and presented them and showed them the pomegranate, and informed them with what he had viewed regarding them if they cannot come with an answer interceding from the killing, and the captivity, and seizure of the wealth, or payment of the taxation upon the face of belittlement like the Kafir.
فتحيروا في أمرها و لم يقدروا على جواب و تغيرت وجوههم و ارتعدت فرائصهم. فقال كبراؤهم أمهلنا أيها الأمير ثلاثة أيام لعلنا نأتيك بجواب ترتضيه و إلا فاحكم فينا ما شئت فأمهلهم فخرجوا من عنده خائفين مرعوبين متحيرين.
They were baffled regarding its matter and were not able upon answering, and their faces changed, and their limbs trembled. Their eldest said, ‘O you Emir! Three days, perhaps we can come to you with an answer to please you, or else you can decide regarding us whatever you so desire to!’ So he respited them. They went out from his presence fearful, dreading, confused.
فاجتمعوا في مجلس و أجالوا الرأي في ذلك فاتفق رأيهم على أن يختاروا من صلحاء البحرين و زهادهم عشرة ففعلوا ثم اختاروا من العشرة ثلاثة فقالوا لأحدهم اخرج الليلة إلى الصحراء و اعبد الله فيها و استغث بإمام زماننا و حجة الله علينا لعله يبين لك ما هو المخرج من هذه الداهية الدهماء.
They gathered in a gathering, and they passed around the opinions regarding that. Their view coincided upon that they would choose ten from the righteous people of Al Bahrain, and their ascetic ones’. They did so. Then they chose three from the ten. They said to one of them, ‘Go out tonight to the desert and worship Allah-azwj in it and cry out for help with the Imam-ajfj of our time and Divine Authority of Allah-azwj upon us. Perhaps it would be made clear to you what is the way out from this catastrophic distress!’
فخرج و بات طول ليلته متعبدا خاشعا داعيا باكيا يدعو الله و يستغيث بالإمام ع حتى أصبح و لم ير شيئا فأتاهم و أخبرهم فبعثوا في الليلة الثانية الثاني منهم فرجع كصاحبه و لم يأتهم بخبر فازداد قلقهم و جزعهم.
He went out and spent his long night worshipping in humbleness, calling out, crying, supplicating to Allah-azwj and crying out for help with the Imam-ajfj until morning, and he did not see anything. He came to them and informed them. They sent in the second night, the second one from them, like his companion, and he did not come to them with any news. So their anxiety and their alarm increased.
فأحضروا الثالث و كان تقيا فاضلا اسمه محمد بن عيسى فخرج الليلة الثالثة حافيا حاسر الرأس إلى الصحراء و كانت ليلة مظلمة فدعا و بكى و توسل إلى الله تعالى في خلاص هؤلاء المؤمنين و كشف هذه البلية عنهم و استغاث بصاحب الزمان.
The presented the third, and he was pious, meritorious. His name was Muhammad Bin Isa. He went out in the third night, bare-footed, shave of head, to the desert, and it was a dark night. He supplicated, and cried, and sought means to Allah-azwj the Exalted in rescuing these Momineen and remove this affliction away from them, ad he cried out for help with Master-ajfj of the time.
فلما كان آخر الليل إذا هو برجل يخاطبه و يقول يا محمد بن عيسى ما لي أراك على هذه الحالة و لما ذا خرجت إلى هذه البرية
When it was the last night, there he was with a man addressing him, and he-ajfj said: ‘O Muhammad Bin Isa! What is the matter I-ajfj see you being upon this state? And what is that which made you come out to this wilderness?’
فقال له أيها الرجل دعني فإني خرجت لأمر عظيم و خطب جسيم لا أذكره إلا لإمامي و لا أشكوه إلا إلى من يقدر على كشفه عني.
He said to him-ajfj, ‘O you man! Leave me, for I have come out for a mighty matter and a serious issue. I will not mention it except to my Imam-ajfj, and I will not complain of it except the one who is able upon removing it away from me!’
فقال يا محمد بن عيسى أنا صاحب الأمر فاذكر حاجتك
He-ajfj said: ‘O Muhammad Bin Isa! I-ajfj am Master-ajfj of the command! So, mention your need’.
فقال إن كنت هو فأنت تعلم قصتي و لا تحتاج إلى أن أشرحها لك
He said, ‘If you-ajfj were him-ajfj, then you-ajfj know what my story is and you-ajfj will not be needy to me explaining it to you-ajfj!’
فقال له نعم خرجت لما دهمكم من أمر الرمانة و ما كتب عليها و ما أوعدكم الأمير به
He-ajfj said to him: ‘Yes. You have come out due to what has taken you by surprise, from the matter of the pomegranate and what has been written upon it, and what the Emir has called you with’.
قال فلما سمعت ذلك توجهت إليه و قلت له نعم يا مولاي قد تعلم ما أصابنا و أنت إمامنا و ملاذنا و القادر على كشفه عنا.
He said, ‘When I heard that, I paid attention to him-ajfj and said to him-ajfj, ‘Yes, O my Master‑ajfj! You-ajfj do know what as afflicted us and you-ajfj are our Imam-ajfj and our shelter, and the one able upon removing it away from us’.
فقال صلوات الله عليه يا محمد بن عيسى إن الوزير لعنه الله في داره شجرة رمان فلما حملت تلك الشجرة صنع شيئا من الطين على هيئة الرمانة و جعلها نصفين و كتب في داخل كل نصف بعض تلك الكتابة ثم وضعهما على الرمانة و شدهما عليها و هي صغيرة فأثر فيها و صارت هكذا.
He-ajfj, may the Salawaat of Allah-azwj be upon him-ajfj, said, ‘O Muhammad Bin Isa! The minister, may Allah-azwj Curse him, has a pomegranate tree in his house. When that tree bore fruit, he made something from the clay upon a shape of the pomegranate and made it to be in two halves, and he inscribed in the inside of each half, part of that inscription. Then he placed them both upon the pomegranate and tied upon it, and it was small, so it impacted in it and (the pomegranate) became like this’.
فإذا مضيتم غدا إلى الوالي فقل له جئتك بالجواب و لكني لا أبديه إلا في دار الوزير فإذا مضيتم إلى داره فانظر عن يمينك ترى فيها غرفة فقل للوالي لا أجيبك إلا في تلك الغرفة و سيأبى الوزير عن ذلك و أنت بالغ في ذلك و لا ترض إلا بصعودها
So tomorrow, when you go to the governor, say to him, ‘I have come to you with the answer, but I will not reveal it except in the house of the minister’. When you go to his house, then look on your right, you will see a room in it. Say to the governor, ‘I will not answer you except in that room’, and the minister will refuse from that, and you should persist in that and not agree except with ascending to it.
فإذا صعد فاصعد معه و لا تتركه وحده يتقدم عليك فإذا دخلت الغرفة رأيت كوة فيها كيس أبيض فانهض إليه و خذه فترى فيه تلك الطينة التي عملها لهذه الحيلة ثم ضعها أمام الوالي و ضع الرمانة فيها لينكشف له جلية الحال.
When he ascends, ascend with him, and do not leave him along to go ahead of you. When you enter the room, you will see a bag having a white pouch in it. Get up to it and take it. You will see that clay being in it which has been worked with for this trickery. Then place it in front of the governor and place the pomegranate in it, in order to uncover for him the clear case.
و أيضا يا محمد بن عيسى قل للوالي إن لنا معجزة أخرى و هي أن هذه الرمانة ليس فيها إلا الرماد و الدخان و إن أردت صحة ذلك فأمر الوزير بكسرها فإذا كسرها طار الرماد و الدخان على وجهه و لحيته.
And as well, O Muhammad Bin Isa! Say to the governor, ‘There is another miracle for us, and it is that this pomegranate, there isn’t anything in it except the ashes and the smoke, and if you want to prove that to be correct, then order the minister with breaking it’. When he breaks it, the ashes and the smoke would fly upon his face and his beard’.
فلما سمع محمد بن عيسى ذلك من الإمام فرح فرحا شديدا و قبّل بين يدي الإمام صلوات الله عليه و انصرف إلى أهله بالبشارة و السرور.
When Muhammad Bin Isa heard that from the Imam-ajfj, he was intensely happy and came in front of the Imam-ajfj, may the Salawaat of Allah-azwj be upon him-ajfj, and he left to go to his family with the good news and the cheerfulness.
فلما أصبحوا مضوا إلى الوالي ففعل محمد بن عيسى كل ما أمره الإمام و ظهر كل ما أخبره فالتفت الوالي إلى محمد بن عيسى و قال له من أخبرك بهذا فقال إمام زماننا و حجة الله علينا
When it was morning, they went to the governor. Muhammad Bin Isa did all what the Imam‑ajfj had instructed him with, and all what he-ajfj had informed him, appeared. The governor turned to Muhammad Bin Isa and said to him, ‘Who informed you with this?’ He said, ‘The Imam-ajfj of our time and Divine Authority upon us’.
فقال و من إمامكم فأخبره بالأئمة واحدا بعد واحد إلى أن انتهى صاحب الأمر صلوات الله عليهم.
He said, ‘And who is your Imam-ajfj?’ He informed him with the Imams-asws, one after one, until he ended up to Master-ajfj of the command, may the Salawaat of Allah-azwj be upon them-asws.
فقال الوالي مدَّ يدك فأنا أشهد أن لا إله إلا الله و أن محمدا عبده و رسوله و أن الخليفة بعده بلا فصل أمير المؤمنين علي ع
The governor said, ‘Extend your hand, for I hereby testify that there is no god except Allah‑azwj, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, and that the caliph after him-saww, without any gap, is Amir Al-Momineen Ali-asws!’
ثم أقر بالأئمة إلى آخرهم عليهم السلام و حسن إيمانه و أمر بقتل الوزير و اعتذر إلى أهل البحرين و أحسن إليهم و أكرمهم.
Then he acknowledged with the Imams-asws up to their-asws last one, may the greetings be upon them-asws, and his Eman was good, and he ordered with killing the minister and apologise to the people of Al-Bahrain, and was good to them and honoured them’.
قال و هذه القصة مشهورة عند أهل البحرين و قبر محمد بن عيسى عندهم معروف يزوره الناس.
He (the narrator) said, ‘And this story is famous with the people of Al-Bahrain, and the grave of Muhammad Bin Isa is well-known with them. The people are visiting it’’.[115]
[1] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 1
[2] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 2
[3] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 3 a
[4] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 3 b
[5] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 4
[6] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 5
[7] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 6
[8] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 7 a
[9] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 7 b
[10] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 7 c
[11] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 8
[12] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 9
[13] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 10
[14] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 11
[15] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 12
[16] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 13 a
[17] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 13 b
[18] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 14
[19] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 15
[20] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 16 a
[21] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 16 b
[22] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 17
[23] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 18
[24] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 19
[25] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 20
[26] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 21
[27] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 22
[28] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 23
[29] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 24
[30] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 25
[31] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 26
[32] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 27
[33] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 28
[34] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 29
[35] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 30
[36] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 31
[37] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 32
[38] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 33
[39] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 34
[40] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 35
[41] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 36
[42] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 37 a
[43] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 37 b
[44] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 37 c
[45] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 37 d
[46] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 38 a
[47] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 38 b
[48] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 38 c
[49] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 39 a
[50] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 39 b
[51] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 40
[52] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 41
[53] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 42
[54] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 43
[55] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 44
[56] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 45
[57] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 46
[58] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 47
[59] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 48
[60] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 49
[61] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 50
[62] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 51
[63] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 52
[64] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 53
[65] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 54
[66] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 55
[67] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 56
[68] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 57 a
[69] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 57 b
[70] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 58
[71] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 59
[72] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 60
[73] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 61
[74] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 62
[75] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 63
[76] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 64
[77] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 65
[78] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 66
[79] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 67
[80] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 68
[81] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 69
[82] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 70
[83] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 71
[84] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 72
[85] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 73
[86] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 74
[87] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 75
[88] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 76
[89] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 22 H 77
[90] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 23 H 1
[91] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 23 H 2
[92] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 23 H 3
[93] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 23 H 4
[94] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 23 H 5
[95] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 23 H 6
[96] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 23 H 7
[97] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 23 H 8
[98] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 23 H 9
[99] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 23 H 10
[100] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 23 H 11
[101] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 23 H 12
[102] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 23 H 13
[103] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 23 H 14
[104] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 23 H 15
[105] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 23 H 16
[106] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 23 H 17
[107] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 23 H 18
[108] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 23 H 19
[109] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 23 H 20
[110] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 23 H 21
[111] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 24 H 1
[112] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 24 H 2
[113] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 24 H 3
[114] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 24 H 4
[115] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi-ajfj, Ch 24 H 5