ج 53
Volume 53
Part 3 out of 3
الجزء الثالث و الخمسون
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadith 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 31 ما خرج من توقيعاته ع
CHAPTER 31 – WHAT HAVE EMERGED FROM HIS-ajfj LETTERS
الحكاية العشرون [قصّة العابد الصالح السيّد محمّد العامليّ و تشرّفه بلقاء الحجّة عليه السّلام خارج النجف الأشرف]
The twentieth story – Story of the righteous servant Muhammad Al-Aamili and his ennoblement with meeting the Divine Authority, may the greetings be upon him-ajfj outside the Noble Al-Najaf
قصة العابد الصالح التقي السيد محمد العاملي رحمه الله ابن السيد عباس سلمه الله آل العباس شرف الدين الساكن في قرية جشيث من قرى جبل عامل و كان من قصته أنه رحمه الله لكثرة تعدي الجور عليه
Story of the worshipper, the righteous, the pious, the Seyyid Muhammad Al-Aamili, may Allah‑azwj have Mercy on him, son of the Seyyid Abbas, may Allah-azwj Keep the family of Abbas safe, Sharaf Al-Deen Al-Saakin in a town of Jasees from a town of Jabal Amel, and it was from his story that he, may Allah-azwj have Mercy on him, due to the frequency of the excessive tyranny upon him.
خرج من وطنه خائفا هاربا مع شدة فقره و قلة بضاعته حتى أنه لم يكن عنده يوم خروجه إلا مقدارا لا يسوى قوت يومه و كان متعففا لا يسأل أحدا.
He went out from his homeland, fearful, fleeing along with the severity of his poverty and scarce belonging until there did not happen to be in his possession on the day of his going out, except a measurement of what could not be sufficient for the subsistence of his day, and he was chaste, not asking anyone.
و ساح في الأرض برهة من دهره و رأى في أيام سياحته في نومه و يقظته عجائب كثيرة إلى أن انتهى أمره إلى مجاورة النجف الأشرف على مشرفها آلاف التحية و التحف و سكن في بعض الحجرات الفوقانية من الصحن المقدس و كان في شدة الفقر و لم يكن يعرفه بتلك الصفة إلا قليل و توفي رحمه الله في النجف الأشرف بعد مضي خمس سنوات من يوم خروجه من قريته.
And he travelled in the land for a time and saw during the days of his travels, in his sleep and his wakefulness, a lot of wonders, until his affair ended to the vicinity of the Noble Al-Najaf, may there be a thousand salutations and gifts upon its noble one, and he dwelled in one of the upper rooms of the Holy courtyard, and he was in severe poverty, and he did not happen to be known with that characteristic except by a few, and he, may Allah-azwj have Mercy on him, was in the Noble Al-Najaf, after the passing of five years from the day of his going out from his town.
و كان أحيانا يراودني و كان كثير العفة و الحياء يحضر عندي أيام إقامة التعزية و ربما استعار مني بعض كتب الأدعية لشدة ضيق معاشه حتى أن كثيرا ما لا يتمكن لقوته إلا على تميرات يواظب الأدعية المأثورة لسعة الرزق حتى كأنه ما ترك شيئا من الأذكار المروية و الأدعية المأثورة.
And sometimes he used to come to me, and he was with a lot of chastity and the modesty. He presented in my presence in the days the consolation is established (Muharram etc.), and sometimes he would borrow some books of supplications from me due to the severity of the constraints of his livelihood, to the extent that a lot of times he was not able upon for his subsistence except some dates. He kept up with the impactful supplications to expand the sustenance until it was as if he had not left out anything from the mentioned, the reported, and the impactful supplications.
و اشتغل بعض أيامه على عرض حاجته على صاحب الزمان عليه سلام الله الملك المنان أربعين يوما و كان يكتب حاجته و يخرج كل يوم قبل طلوع الشمس من البلد من الباب الصغير الذي يخرج منه إلى البحر و يبعد عن طرف اليمين مقدار فرسخ أو أزيد بحيث لا يراه أحد ثم يضع عريضته في بندقة من الطين و يودعها أحد نوابه سلام الله عليه و يرميها في الماء إلى أن مضى عليه ثمانية أو تسعة و ثلاثون يوما.
And some of his days he would pre-occupy upon presenting his needs to Master-ajfj of the Time, upon him-ajfj be the Greetings of Allah-azwj the King, the Benefactor, for forty days, and he would write his need and go out from the city every day before rising of the sun, from the small gate from which one goes out to the sea, and he would worship on the right at a distance of a Farsakh or more, where no one would see him. Then he would place his (written) request in a ball of clay and entrust it to one of his-ajfj deputies, may the Greetings of Allah-azwj be upon him, and throw it into the water – until thirty-eight or thirty-nine days passed upon it.
فلما فعل ما يفعله كل يوم و رجع قال كنت في غاية الملالة و ضيق الخلق و أمشي مطرقا رأسي فالتفت فإذا أنا برجل كأنه لحق بي من ورائي و كان في زي العرب فسلم علي فرددت ع بأقل ما يرد و ما التفت إليه لضيق خلقي
When he had done what he did every day and returned, he said, ‘I was in the peak of exhaustion and constrains of the people, and I was walking lowered of head. I turned, and there I was with a man, as if he was catching up with me from behind me, and he was in a garb of the Arabs. He greeted unto he. I responded with less than what he wanted, and I did not turn to him due to my restrictive manners.
فسايرني مقدارا و أنا على حالي فقال بلهجة أهل قريتي سيد محمد ما حاجتك يمضي عليك ثمانية أو تسعة و ثلاثون يوما تخرج قبل طلوع الشمس إلى المكان الفلاني و ترمي العريضة في الماء تظن أن إمامك ليس مطلعا على حاجتك.
He walked with me for a distance while I was upon my state. He said in the tone of the people of my town: ‘Seyyid Muhammad! What is your need? Thirty-eight or thirty-nine days have passed upon you, you are going out before rising of the sun to such and such place and throwing the (written) request into the water? Do you think that your Imam-ajfj is not notified upon your needs?’
قال فتعجبت من ذلك لأني لم أطلع أحدا على شغلي و لا أحد رآني و لا أحد من أهل جبل عامل في المشهد الشريف لم أعرفه خصوصا أنه لابس الكفية و العقال و ليس مرسوما في بلادنا فخطر في خاطري وصولي إلى المطلب الأقصى و فوزي بالنعمة العظمى و أنه الحجة على البرايا إمام العصر عجل الله تعالى فرجه.
He said, ‘I was surprised from that, because I had not notified anyone upon my occupation, nor had anyone seen me, nor anyone from the people of Jabal Amel in the Noble Shrine. I did not recognise him in particular. He was wearing a full turban and the headband, and it isn’t the norm in our city. It occurred in my mind of the aimed purpose, and my success with the mighty favour that he-ajfj is the Divine Authority upon the created being, Imam-ajfj of the Time, may Allah-azwj the Exalted Hasten his-ajfj relief.
و كنت سمعت قديما أن يده المباركة في النعومة بحيث لا يبلغها يد أحد من الناس فقلت في نفسي أصافحه فإن كان يده كما سمعت أصنع ما يحق بحضرته فمددت يدي و أنا على حالي لمصافحته فمد يده المباركة فصافحته فإذا يده كما سمعت
And I had heard from ancient times that his-ajfj Blessed hand, in the tenderness, was where no hand of anyone from the people could reach it. I said within myself, ‘I shall shake his-ajfj hand. If his-ajfj hand was just as I have heard, I shall do what is rightful in his-ajfj presence’. So, I extended my hand, while I was upon my state, in order to shake his-ajfj hand. He-ajfj extended his-ajfj Blessed hand. I shook it, and behold, his-ajfj hand was just as I had heard.
فتيقنت الفوز و الفلاح فرفعت رأسي و وجهت له وجهي و أردت تقبيل يده المباركة فلم أر أحدا.
So I was convinced of the win and the success. I raised my head and faced my face towards him-ajfj, and I wanted to kiss his-ajfj Blessed hand, but I did not see anyone.
قلت و والده السيد عباس حي إلى حال التأليف و هو من بني أعمام العالم الحبر الجليل و السيد المؤيد النبيل وحيد عصره و ناموس دهره السيد صدر الدين العاملي المتوطن في أصبهان تلميذ العلامة الطباطبائي بحر العلوم أعلى الله مقامهما.
I said, ‘And his father the Seyyid Abbas was alive up to the state of the compilation (of this), and he is from the uncles of the scholar, the spiritualist, the majestic and the Seyyid, the helper, the noble, one of his time, and the law of his time, the Seyyid Sadr Al-Deen Al-Aamili, a dweller in Isfahan, student of the Allama Al-Tabatabaie Bahr Al-Uloom, may Allah-azwj Elevate both their positions’’.[1]
الحكاية الحادية و العشرون [قصّة اخرى للسيّد المذكور و تشرّفه بلقاء الحجّة عليه السّلام عند ما أشرف على الهلاك في زيارته للمشهد الرضوي عليه السّلام]
The twenty-first story – Another story of the mentioned Seyyid and his ennoblement with meeting the Divine Authority, upon him-ajfj be the greetings during when he was overlooking upon the destruction, in his visitation to the Razawi shrine, upon him-asws be the greetings.
و حدث السيد الصالح المتقدم ذكره قدس الله روحه قال وردت المشهد المقدس الرضوي عليه الصلاة و السلام للزيارة و أقمت فيه مدة و كنت في ضنك و ضيق مع وفور النعمة و رخص أسعارها و لما أردت الرجوع مع سائر الزائرين لم يكن عندي شيء من الزاد حتى قرصة لقوت يومي
And it is narrated by the righteous Seyyid, whose mention preceded, may Allah-azwj Sanctify his soul, he said, ‘I arrived at the Holy Shrine of Al-Razawi, may the Salawaat and the greetings be upon him-asws, for the visitation, and I stayed in it for a period, and I was in (financial) constrains and severity along with abundance of Grace and cheap prices, and when I wanted to return with rest of the visitors, there did not happen to be anything from the provisions with me, even a disc (of bread) for the subsistence of my day.
فتخلفت عنهم و بقيت يومي إلى زوال الشمس فزرت مولاي و أديت فرض الصلاة فرأيت أني لو لم ألحق بهم لا يتيسر لي الرفقة عن قريب و إن بقيت أدركتني الشتاء و مت من البرد.
I stayed behind from them and remained my day up to the setting of the sun. I visited my Master-asws and fulfilled the Prescribed Salat. I viewed that if I do not join with them, very soon the friendship will not be easy for me, and if I were to remain, the winter would come across me and I would die from the cold.
فخرجت من الحرم المطهر مع ملالة الخاطر و قلت في نفسي أمشي على أثرهم فإن مت جوعا استرحت و إلا لحقت بهم فخرجت من البلد الشريف و سألت عن الطريق و صرت أمشي حتى غربت الشمس و ما صادفت أحدا فعلمت أني أخطأت الطريق و أنا ببادية مهولة لا يرى فيها سوى الحنظل و قد أشرفت من الجوع و العطش على الهلاك
I went out from the pure sanctuary with an exhausted mind, and I said within myself, ‘I shall walk upon their tracks. If I were to die of hunger, I shall rest, or else I shall catch up with them’. I went out from the noble city and asked about the rod and went on walking until the sun set and I did not meet anyone. I knew that I had mistaken the road and I was in a wild valley where nothing besides the colocynth could be seen, and I was overlooking upon the destruction (death) out of hunger and thirst.
فصرت أكسر حنظلة حنظلة لعلي أظفر من بينها بحبحب حتى كسرت نحوا من خمسمائة فلم أظفر بها و طلبت الماء و الكلاء حتى جنني الليل و يئست منهما فأيقنت الفناء و استسلمت للموت و بكيت على حالي.
I went on to break the colocynth by colocynth (bushes) perhaps I would be successful with a (small) melon in their midst, until I had broken about five hundred, but I could still not win with it, and I sought the water and the river until the night shielded, and I despaired from these. I was convinced of the annihilation, and I submitted to the death and cried upon my state.
فتراءى لي مكان مرتفع فصعدته فوجدت في أعلاها عينا من الماء فتعجبت و شكرت الله عز و جل و شربت الماء و قلت في نفسي أتوضأ وضوء الصلاة و أصلي لئلا ينزل بي الموت و أنا مشغول الذمة بها فبادرت إليها.
I saw a high place, so I ascended it and found a spring of water in its top. I was surprised and thanked Allah-azwj Mighty and Majestic, and I said within myself, ‘I shall perform wud’u for the Salat and I shall pray lest the death befalls me’, and I was pre-occupied with the responsibility with it, so I rushed towards it.
فلما فرغت من العشاء الآخرة أظلم الليل و امتلأ البيداء من أصوات السباع و غيرها و كنت أعرف من بينها صوت الأسد و الذئب و أرى أعين بعضها تتوقد كأنها السراج فزادت وحشتي إلا أني كنت مستسلما للموت فأدركني النوم لكثرة التعب
When I was free from the last Isha (Salat), the night darkened and the valley filled up from the sounds of the wild animals and others, and between these I was recognising the sound of the lion, and the wolf, and I saw a spring, part of it was igniting as if it was a lamp. So, my loneliness increased, and I was only submitting to the death, and the sleep came across me due to the exhaustion.
و ما أفقت إلا و الأصوات قد انخمدت و الدنيا بنور القمر قد أضاءت و أنا في غاية الضعف فرأيت فارسا مقبلا علي فقلت في نفسي إنه يقتلني لأنه يريد متاعي فلا يجد شيئا عندي فيغضب لذلك فيقتلني و لا أقل من أن تصيبني منه جراحة.
And I did not wake up except and the sound had frozen, and the world had illuminated with the light of the moon, and I was in the peak of weakness. I saw a horseman coming towards me. I said within myself, ‘He will kill me because he will want my belongings and he will not find anything being with me, so he would be angered due to that and kill me, and not less that my being afflicted with an injury from him’.
فلما وصل إلي سلم علي فرددت عليه السلام و طابت منه نفسي فقال ما لك فأومأت إليه بضعفي فقال عندك ثلاث بطيخات لم لا تأكل منها فقلت لا تستهزأني و دعني على حالي
When he arrived to me, he greeted unto me. I responded the greeting to him, and my soul felt good from him. He said, ‘What is the matter with you?’ I gestured to him of my weakness. He said, ‘There are three melons in your possession, why are you not eating from these?’ I said, ‘Do not mock me, and leave me to be upon my state’.
فقال لي انظر إلى ورائك فنظرت فرأيت شجرة بطيخ عليها ثلاث بطيخات كبار فقال سد جوعك بواحدة و خذ معك اثنتين و عليك بهذا الصراط المستقيم فامش عليه و كل نصف بطيخة أول النهار و النصف الآخر عند الزوال و احفظ بطيخة فإنها تنفعك فإذا غربت الشمس تصل إلى خيمة سوداء يوصلك أهلها إلى القافلة و غاب عن بصري.
He said to me, ‘Look behind you!’ I looked and I saw a melon tree having three large melons upon it. He said, ‘Block your hunger with one, and take two with you, and upon you is to be with this straight path, so walk upon it, and eat half the melon at the beginning of the day, and the other half at midday, and preserve a melon for it shall benefit you. When the sun sets, you shall arrive to a black tent. Its inhabitant will take you to the caravan’. And he disappeared from my sight.
فقمت إلى تلك البطيخات فكسرت واحدة منها فرأيتها في غاية الحلاوة و اللطافة كأني ما أكلت مثلها فأكلتها و أخذت معي الاثنتين و لزمت الطريق و جعلت أمشي حتى طلعت الشمس و مضى من طلوعها مقدار ساعة فكسرت واحدة منهما و أكلت نصفها و سرت إلى زوال الشمس فأكلت النصف الآخر و أخذت الطريق.
I stood up to those melons. I broke one from these and I saw it as being at the peak of sweetness and delicateness. It is as if I had eaten the like of it. So, I ate it and took the two with me, and I stuck to the road and went on walking until the sun emerged and continued for the measurement of an hour from its rising. I broke one of them and ate half of it, and I walked up to midday. I ate the other half and took to the road.
فلما قرب الغروب بدت لي تلك الخيمة و رآني أهلها فبادروا إلي و أخذوني بعنف و شدة و ذهبوا بي إلى الخيمة كأنهم زعموني جاسوسا و كنت لا أعرف التكلم إلا بلسان العرب و لا يعرفون لساني فأتوا بي إلى كبيرهم فقال لي بشدة و غضب من أين جئت تصدقني و إلا قتلتك
When it was close to evening, that tent appeared to me, and I saw it’s people. They rushed towards me and seized me by the nose and severity, and they went with me to the tent, as if they were thinking I was a spy, and I did not know the talking except in the Arabic language, nor were they knowing my language. They came with me to their elder. He said to me with harshness and anger, ‘Where are you coming from? Speak the truth to me or else I will kill you’.
فأفهمته بكل حيلة شرحا من حالي. فقال أيها السيد الكذاب لا يعبر من الطريق الذي تدعيه متنفس إلا تلف أو أكله السباع ثم إنك كيف قدرت على تلك المسافة البعيدة في الزمان الذي تذكره و من هذا المكان إلى المشهد المقدس مسيرة ثلاثة أيام اصدقني و إلا قتلتك و شهر سيفه في وجهي.
I made him understand by every means, the detail of my situation. He said, ‘O you lying Seyyid! No person every crosses from the path which you are claiming except he is either damaged of the lions devour him! Then you, how were you able upon that far distance in a time which you mention, and from this place to the Holy Shrine there is a travel distance of three days? Speak the truth to me or else I shall kill you!’ And he unsheathed his sword in my face.
فبدا له البطيخ من تحت عبائي فقال ما هذا فقصصت عليه قصته فقال الحاضرون ليس في هذا الصحراء بطيخ خصوصا هذه البطيخة التي ما رأينا مثلها أبدا فرجعوا إلى أنفسهم و تكلموا فيما بينهم و كأنهم علموا صدق مقالتي
The melon manifested to him from beneath my cloak. He said, ‘What is this?’ I narrated the story to him. The ones present said, ‘There are no melons in this desert, especially this melon which we have not seen any similar to it, ever!’ The returned to themselves (consulting) and talking between them, and it was as if they knew the truthfulness of my words.
و أن هذه معجزة من الإمام عليه آلاف التحية و الثناء و السلام فأقبلوا علي و قبلوا يدي و صدروني في مجلسهم و أكرموني غاية الإكرام و أخذوا لباسي تبركا به و كسوني ألبسة جديدة فاخرة و أضافوني يومين و ليلتين.
And in this is a miracle from the Imam-ajfj, upon him-ajfj be a thousand salutations and praises and greetings. They turned to me and kissed my hand, and they seated me in the centre of their gathering, and honoured me with the peak of honouring, and they took my clothes to be blessed by it and they clothed me with new pride-worthy clothes, and they hosted me for two days and two nights.
فلما كان اليوم الثالث أعطوني عشرة توامين و وجهوا معي ثلاثة منهم حتى أدركت القافلة.
When it was the third day, they gave me ten Toomans (Persian currency), and they send with me three of them until I came across the caravan’’.[2]
الحكاية الثانية و العشرون [تشرّف العلّامة الحلّيّ بخدمته عليه السّلام في المنام و معجزته عليه السلام في استنساخ كتاب كبير كان يستنسخه العلّامة رضوان اللّه عليه]
The twenty-second story – Ennoblement of the Allama Al-Hilli with serving him-ajfj, may the greetings be upon him-ajfj, and his-ajfj, may the greetings be upon him-ajfj transcribing a large book which the Allama, may the Pleasure of Allah-azwj be upon him, copied it.
السيد الشهيد القاضي نور الله الشوشتري في مجالس المؤمنين في ترجمة آية الله العلامة الحلي قدس سره أن من جملة مقاماته العالية أنه اشتهر عند أهل الإيمان أن بعض علماء أهل السنة ممن تتلمذ عليه العلامة في بعض الفنون ألف كتابا في رد الإمامية و يقرأ للناس في مجالسه و يضلهم و كان لا يعطيه أحدا خوفا من أن يرده أحد من الإمامية
The Seyyid, the martyr, the judge Noorullah Al-Shustary in ‘Majalis Al-Momineen’, in a translation of the Allama Al-Hilli, may Allah-azwj Sanctify his soul from all of his lofty positions. It is well publicised with the people of Eman that one of the scholars of the Sunnis from the students of his in some of the skills, compiled a book in refutation of the Imamites and he read it to the people in his gathering and strayed them, and he was not giving it to anyone from that one of the Imamites mighty refute it.
فاحتال رحمه الله في تحصيل هذا الكتاب إلى أن جعل تتلمذه عليه وسيلة لأخذه الكتاب منه عارية فالتجأ الرجل و استحيا من رده و قال إني آليت على نفسي أن لا أعطيه أحدا أزيد من ليلة فاغتنم الفرصة في هذا المقدار من الزمان فأخذه منه و أتى به إلى بيته لينقل منه ما تيسر منه.
He, may Allah-azwj have Mercy on him, used a trick in attaining this book. He made his student a means to it take the book from it by borrowing. The man requested, and he was too embarrassed from rejecting it and said, ‘I have sworn upon myself that I will not give it to anyone for more than a night’. The opportunity of this measurement of time saddened him. He took it from him and came with it to his house in order to copy from it whatever was easy (possible) from it.
فلما اشتغل بكتابته و انتصف الليل غلبه النوم فحضر الحجة ع و قال ولني الكتاب و خذ في نومك فانتبه العلامة و قد تم الكتاب بإعجازه ع.
When he pre-occupied with his writing and it was midnight, the sleep overcame. The Divine Authority presented and said: ‘Give me the book and take to your sleep’. The Allama woke up and the book had been completed by his-ajfj miracle.
و ظاهر عبارته يوهم أن الملاقاة و المكالمة كان في اليقظة و هو بعيد و الظاهر أنه في المنام و الله العالم.
And the apparent of its expression is that he imagined that the meeting and the talking was during the wakefulness, and it is far-fetched, and the apparent is that it was during the sleep. And Allah-azwj is the most Knowing’’.[3]
و رأيت هذه الحكاية في مجموعة كبيرة، من جمع الفاضل الالمعى عليّ بن إبراهيم المازندرانى و بخطه، و كان معاصرا للشيخ البهائى رحمه اللّه، هكذا: الشيخ الجليل جمال الدين الحلى، كان علامة علماء الزمان- الى أن قال-:
Note: And I saw this story in a large collection from a collection of the meritorious, the luminary Ali Bin Ibrahim Al-Mazandarani and in his own handwriting, and he was a contemporary of the Sheikh Al-Bahaie, may Allah-azwj have Mercy on him, like this: ‘The majestic Sheikh Jamal Al-Deen Al-Hilli was top scholar of the scholars of the time’ – until he said –
و قد قيل: إنّه كان يطلب من بعض الأفاضل كتابا لينتسخه، و هو كان يأبى عليه، و كان كتابا كبيرا جدا، فاتفق أن أخذه منه شرطا: بأن لا يبقى عنده غير ليلة واحدة، و هذا كتاب لا يمكن نسخه الا في سنة أو أكثر.
‘And it has been said that he had sought a book from one of the meritorious ones in order to copy it, and he was refusing to him, and it was a very large book. He reconciled that he would take it from him with a condition that it would not remain in his possession apart from one night, and this book was such that it was not possible to copy it except in a year or more.
فآلى به الشيخ رحمه اللّه، و شرع في كتابته في تلك الليلة فكتب منه صفحات و مله و إذا برجل دخل عليه من الباب بصفة أهل الحجاز، فسلم و جلس، ثمّ قال: أيها الشيخ أنت مصطر لي الاوراق و أنا أكتب.
The Sheikh, may Allah-azwj have Mercy on him, swore with him and began in writing it during that night. He wrote some pages from it and was fatigued, and behold, a man entered to see him from the door is a description of the people of Al-Hijaz. He greeted and sat down, then said, ‘O you Sheikh! Press the papers for me and I shall write!’
فكان الشيخ يمصطر له الورق و ذلك الرجل يكتب و كان لا يلحق المصطر بسرعة كتابته فلما نقر ديك الصباح و صاح، و إذا الكتاب بأسره مكتوب تماما.
So, the Sheikh kept pressing the paper for him and that man was writing, and he couldn’t keep up with the speed of his writing. When a rooster of the morning crowed and shouted, and behold, the book had been written completely by his quickness.
و قد قيل: ان الشيخ لما مل الكتابة نام فانتبه فرأى الكتاب مكتوبا، و اللّه أعلم منه رحمه اللّه.
And it has been said, ‘When the Sheikh was tired of the writing, he slept. He woke up suddenly and sat the book to have been written. And Allah-azwj is more Knowing than him, may Allah-azwj have Mercy on him’.
الحكاية الثالثة و العشرون [قصّة معمّر بن غوث السنبسيّ أحد غلمان الامام أبي محمّد الحسن بن عليّ العسكريّ عليهما السّلام، و نزوله على مفيد الدين ابن الجهم قبل فتح بغداد بسنتين]
The twenty-third story – Story of Muammar Bin Gows Al-Sunbasy, one of the servants of the Imam Abu Muhammad Al-Hassan-asws Bin Ali Al-Askari-asws, may the greetings be upon them-asws both, and his descending at Taj Al-Deen Ibn Al-Jaham two years before the conquest of Baghdad.
في مجموعة نفيسة عندي كلها بخط العالم الجليل شمس الدين محمد بن علي بن الحسن الجباعي جد شيخنا البهائي و هو الذي ينتهي نسخ الصحيفة الكاملة إلى الصحيفة التي كانت بخطه و كتبها من نسخة الشهيد الأول رحمه الله و قد نقل عنه عن تلك المجموعة و غيرها العلامة المجلسي كثيرا في البحار و ربما عبر هو و غيره كالسيد نعمة الله الجزائري في أول شرح الصحيفة عنه بصاحب الكرامات ما لفظه.
In a precious collection with me, all of it in the handwriting of the majestic Shams Al-Deen Muhammad Bin Ali Bin Al-Hassan Al Jubaie, grandfather of our elder Al Bahaie, and he is the one to whom ended a complete copy which was in his handwriting, and he wrote it from a copy of the first martyr, may Allah-azwj have Mercy on him, and he had copied from him from that collection and other, the Allama Al Majlisi, most of the (book) ‘Al-Bihar’, and sometimes he crossed it, and others like the Seyyid Ne’matullah Al-Jazairy in the first commentary of the parchment from him, with the owner of the extraordinary powers, its wordings are: –
قال السيد تاج الدين محمد بن معية الحسني أحسن الله إليه حدثني والدي القاسم بن الحسن بن معية الحسني تجاوز الله عن سيئاته أن المعمر بن غوث السنبسي ورد إلى الحلة مرتين إحداهما قديمة لا أحقق تاريخها و الأخرى قبل فتح بغداد بسنتين
‘The Seyyid Taj Al-Deen Muhammad Bin Mueet, may Allah-azwj be Good to him, said, ‘It is narrated to me by my father Al-Qasim Bin Al-Hassan Bin Mueet Al-Hasany, may Allah-azwj Overlook his evil deeds, that Al-Muammar Bin Gows Al-Sunbasy came to Al-Hilla twice. One of these was ancient, I could not research its date, and the other two years before the conquest of Baghdad.
قال والدي و كنت حينئذ ابن ثمان سنوات و نزل على الفقيه مفيد الدين بن جهم و تردد إليه الناس و زاره خالي السعيد تاج الدين بن معية و أنا معه طفل ابن ثمان سنوات و رأيته و كان شخصا طوالا من الرجال يعد في الكهول و كان ذراعه كأنه الخشبة المجلدة و يركب الخيل العتاق و أقام أياما بالحلة و كان يحكي أنه كان أحد غلمان الإمام أبي محمد الحسن بن علي العسكري ع و أنه شاهد ولادة القائم ع.
My father said, ‘On that day I was a boy of eight years old, and he descended to the jurist Taj Al-Deen Bin Jahm, and the people were coming to him, and my maternal uncle Al Saeed Taj Al-Deen Bin Mueet visited him while I was with him, being a child of eight years old, and I saw him, and he was a tall man from the men, longer in the middle ages, and his forearm was as if it was a plant wrapped in skin, and he rode the fast horse, and he stayed at Al-Hilla for days. He told him that he was one of the servants of the Imam-asws Abu Muhammad Al-Hassan Bin Ali Al-Askari-asws, and he had witnessed the birth of Al-Qaim-ajfj.
قال والدي رحمه الله و سمعت الشيخ مفيد الدين بن جهم يحكي بعد مفارقته و سفره عن الحلة أنه قال أخبرنا بسر لا يمكننا الآن إشاعته و كانوا يقولون إنه أخبره بزوال ملك بني العباس فلما مضى لذلك سنتان أو ما يقاربهما أخذت بغداد و قتل المستعصم و انقرض ملك بني العباس فسبحان من له الدوام و البقاء.
My father, may Allah-azwj have Mercy on him, said, ‘And I heard the Sheikh Mufeed Al-Deen Bin Jahm telling, after his separation and his journey from Al-Hilla, that he said, ‘We are informed with a secret it is not possible for us to spread it now’. And they were saying that he informed him with the decline of the Abbasid kingdom. When two years passed for that, or near to that, Baghdad was seized and Al Mu’tasim was killed, and the kingdom of the Abbasids became extinct. Glorious is the One-azwj from whom is the Permanency and the Lasting’’.[4]
– و كتب ذلك محمد بن علي الجباعي من خط السيد تاج الدين يوم الثلاثاء في شعبان سنة تسع و خمسين و ثمانمائة.
And that was written by Muhammad Bin Ali Al-Jabaie, from the handwriting of the Seyyid Taj Al-Deen on the day of Tuesday during Shaban of the year nine hundred and fifty-eight.
و نقل قبل هذه الحكاية- عن المعمر خبرين هكذا من خط ابن معية و يرفع الإسناد عن المعمر بن غوث السنبسي عن أبي الحسن الداعي بن نوفل السلمي قال سمعت رسول الله ص يقول إن الله خلق خلقا من رحمته لرحمته برحمته و هم الذين يقضون الحوائج للناس فمن استطاع منكم أن يكون منهم فليكن.
And before, this story was copied from Al Muammar, the two Ahadith like this, from the handwriting of Ibn Mueet, and the achain was raised from Al Muammar Bin Gows Al Sunbasy, from Abu Al-Hassan Al Daie Bin Nowfal al Salmy who said, ‘I heard Rasool-Allah-saww saying: ‘Allah-azwj Created creatures from His-azwj Mercy, and for His-azwj Mercy, and by His-azwj Mercy, and they are the ones fulfilling the needs of the people. So, the one from you who has the capacity to be from them, then let him be so’’.
– و بالإسناد عن المعمر بن غوث السنبسي عن الإمام الحسن بن علي العسكري ع أنه قال أحسن ظنك و لو بحجر يطرح الله شره فيه فتتناول حظك منه فقلت أيدك الله حتى بحجر قال أ فلا ترى حجر الأسود.
And by the chain from Al Muammar Bin Gows Al Sunbasy, from the Imam-asws Al-Hassan Al‑Askari-asws having said: ‘Have good thoughts, and even if it is with a stone Allah-azwj has Dropped evil in it, so you take your good luck from it’. I said, ‘May Allah-azwj Assist you-asws! Even with a stone?’ He-asws said: ‘Cant you see the Black Stone?’’
قلت أما الولد فهو القاضي السيد النسابة تاج الدين أبو عبد الله محمد بن القاسم عظيم الشأن جليل القدر استجاز منه الشهيد الأول لنفسه و لولديه محمد و علي و لبنته ست المشايخ
I said, ‘As for the son, so he is the judge Al-Seyyid Al-Nasaba Taj Al-Deen Abu Abdullah Muhammad Bin Al-Qasim of mighty glory, majestic worth, permitting from him the first martyr, for himself, and for his sons Muhammad and Ali, and for his daughter, by six Sheikhs.
و أما والده فهو السيد جلال الدين أبو جعفر القاسم بن الحسن بن محمد بن الحسن بن معية بن سعيد الديباجي الحسني الفقيه الفاضل العالم الجليل عظيم الشأن تلميذ عميد الرؤساء و ابن السكون و معاصر العلامة و الراوي للصحيفة الشريفة الكاملة عنهما عن السيد بهاء الشرف المذكور في أول الصحيفة كما تبين في محله
And as for his father, he is the Seyyid Jalal Al-Deen Abu Ja’far Al-Qasim Bin Al-Hassan Bin Muhmmad Bin Al-Hassan Bin Mueet Bin Saeed Al-Daybaji Al-Hasany, the jurist, the meritorious, the scholar, the majestic, of mighty glory, student of Umeyd Al-Rousa and Ibn Al Sakun, and a contemporary of the scholar, and the reported of the Sahifa Al Sharifa Al Kamila from them both, from the Seyyid Baha’a, the mentioned noble in the beginning of the parchment, just as is clear in his place.
و أما ابن جهم فهو الشيخ الفقيه محمد بن جهم و هو الذي لما سأل الخاجة نصير الدين عن المحقق أعلم تلامذته في الأصوليين أشار إليه و إلى سديد الدين والد العلامة.
And as for Ibn Jaham, he is the Sheikh, the jurist Muhammad Bin Jahm, and he is the one when he asked Khwaja Naseer Al-Deen about the most knowledgeable researchers among the Usoolis, he was indicated to him, and to Sadeed Al-Deen, father of the Allama’’.[5]
الحكاية الرابعة و العشرون [تشرّف الشيخ إبراهيم القطيفيّ بزيارته عليه السّلام]
The twenty-fourth story – Ennoblement of the Sheikh Ibrahim Al-Qateyfi with visiting him-ajfj, may the greetings be upon him-ajfj
العالم الجليل الشيخ يوسف البحريني في اللؤلؤة في ترجمة العالم الشيخ إبراهيم القطيفي المعاصر للمحقق الثاني عن بعض أهل البحرين أن هذا الشيخ دخل عليه الإمام الحجة ع في صورة رجل يعرفه الشيخ فسأله أي الآيات من القرآن في المواعظ أعظم
The majestic scholar the Sheikh Yusuf Al-Nahrainy in ‘Al-Loulou’, in a translation of the scholar, the Sheikh Ibrahim Al-Qateyfi, the contemporary of the second researcher, from one of the people of Al-Bahrain, ‘This Sheikh, the Imam-ajfj, the Divine Authority entered to see him in an image of a man the Sheikh knew. He-ajfj asked him: ‘Which Verses from the Quran are regarding the mighty preaching?’
فقال الشيخ إِنَّ الَّذِينَ يُلْحِدُونَ فِي آياتِنا لا يَخْفَوْنَ عَلَيْنا أَ فَمَنْ يُلْقى فِي النَّارِ خَيْرٌ أَمْ مَنْ يَأْتِي آمِناً يَوْمَ الْقِيامَةِ اعْمَلُوا ما شِئْتُمْ إِنَّهُ بِما تَعْمَلُونَ بَصِيرٌ
The Sheikh said, ‘Surely, those distorting Our Verses, they are not hidden from Us. Is the one who is cast into the Fire better, or one whom comes safely on the Day of Judgment? Do whatever you like, He Sees what you are doing [41:40]’.
فقال صدقت يا شيخ ثم خرج منه فسأل أهل البيت خرج فلان فقالوا ما رأينا أحدا داخلا و لا خارجا.
He-ajfj said: ‘You speak the truth, O Sheikh!’ Then he went out from him. He asked the family members, ‘Has so and so gone out?’ They said, ‘We have neither seen anyone entering nor going out’’.[6]
الحكاية الخامسة و العشرون [كتابته عليه السّلام على مقبرة الشيخ المفيد أبياتا في رثائه]
The twenty-fifth story – His-ajfj, may the greetings be upon him-ajfj, writing upon the grave of the Sheikh Al-Mufeed, couplets in eulogising him.
قال السيد القاضي نور الله الشوشتري في مجالس المؤمنين ما معناه أنه وجد هذه الأبيات بخط صاحب الأمر ع مكتوبا على قبر الشيخ المفيد رحمه الله.
The Seyyid, the judge, Noorullah Al-Shustary, said in ‘Majaalis Al-Momineen’, what its meaning is, that he found these couplets in the handwriting of Master-ajfj of the Command, written upon the grave of the Sheikh Al-Mufeed, may Allah-azwj have Mercy on him: –
| لا صوت الناعي بفقدك إنه | يوم على آل الرسول عظيم | |
| إن كنت قد غيبت في جدث الثرى | فالعدل و التوحيد فيك مقيم | |
| و القائم المهدي يفرح كلما | تليت عليك من الدروس علوم |
‘There is no voice mourning your loss, it is a grievous day upon the Progeny-asws of the Rasool-saww. Even though you have disappeared in a grave of soil, the justice and the Tawheed is staying inside you. Al-Qaim-ajfj Al-Mahdi-ajfj rejoices every time the lessons of knowledge are recited upon you’’.[7]
الحكاية السادسة و العشرون [تشرّف الشيخ زين الدّين عليّ بن يونس البياضيّ صاحب كتاب «الصراط المستقيم» بخدمته عليه السّلام]
The twenty-sixth story – Ennoblement of the Sheikh Zayn Al-Deen Ali Bin Yunus Al-Bayazi, author of the book ‘Al-Siraat Al-Mustaqeen’, with serving him-ajfj, may the greetings be upon him-ajfj.
في الصراط المستقيم للشيخ زين الدين علي بن يونس العاملي البياضي قال مؤلف هذا الكتاب علي بن محمد بن يونس خرجت مع جماعة تزيد على أربعين رجلا إلى زيارة القاسم بن موسى الكاظم ع
In (the book) ‘Al-Siraat Al-Mustaqeem’ of the Sheikh Zayn Al-Deen Ali Bin Yunus Al-Aamili Al-Bayazi, the compiler of this book Ali Bin Muhammad Bin Yunus said, ‘I went out with a group of more than forty men to visit Al-Qasim son of Musa Al-Kazim-asws.
هذا القاسم عظيم القدر، جليل الشأن: روى الكليني في الكافي في باب الإشارة و النصّ على أبى الحسن الرضا عليه السلام( راجع ج 1 ص 314) بسند معتبر عن أبي إبراهيم عليه السلام في خبر طويل
Note: This Qasim is of mighty worth, majestic glory. Al-Kulayni reported in the chapter ‘Al-Ishara Wa Al-Nass’ to Abu Al-Hassan Al-Reza-asws, (refer to V 1 P 314) with a reliable chaing from Abu Ibrahim-asws (7th Imam-asws) in a lengthy Hadith.
أنّه قال ليزيد بن سليط: أخبرك يا با عمارة انى خرجت من منزلى فأوصيت الى ابني فلان و أشركت معه بنى في الظاهر، و أوصيته في الباطن[ فأفردته وحده] و لو كان الامر الى لجعلته في القاسم ابني لحبى إيّاه و رأفتى عليه، و لكن ذلك إلى اللّه عزّ و جلّ يجعله حيث يشاء.
He-asws said to Yazeed Bin Saleet: ‘I-ajfj shall inform you, O Abu Amara! I-asws went out from my‑asws house, so I-asws bequeathed to my-asws son so and so, and I-asws associated with him my‑asws (other) sons in the apparent, and I-asws bequeathed to him in the esoteric, so I individualised him alone, and if the command had been up to me-asws, I-asws would have made it to me in my-asws son Al-Qasim due to my-asws love for him, and my kindness upon him, but that is up to Allah-azwj Mighty and Majestic. He-azwj Makes it to be wherever He-azwj so Desires’.
و قال السيّد الجليل عليّ بن طاوس في مصباح الزائر: ذكر زيارة أبرار أولاد الأئمّة عليهم السلام، اذا أردت زيارة أحد منهم كالقاسم بن الكاظم و العباس بن أمير المؤمنين أو على بن الحسين المقتول بالطف عليهم السلام و من جرى في الحكم مجراهم، تقف على المزور إلخ.
And the majestic Seyyid Ali Bin Tawoos said in ‘Misbah Al-Zaair’, mentioning the visitation of the children of the Imams-asws, may the greetings be upon them-asws, ‘Whenever you want to visit anyone of them, like Al-Qasim son of Al-Kazim-asws, and Al Abbas-asws son-asws of Amir Al-Momineen-asws, or Ali (Al-Akbar-asws son-asws of Al-Husayn-asws, the killed at Al-Taff (Karbala), upon them-asws be the greetings, and the ones who flow in the ruling with their-asws flowing, should pause at the shrine’ – etc.
و من الاخبار المشهورة و ان لم نعثر على مأخذها ما روى عن الرضا عليه السلام أنه قال ما معناه: من لم يقدر على زيارتى فليزر أخى القاسم بحلة، و اللّه العالم، منه رحمة اللّه.
And from the famous Ahadith, ‘And if even we weren’t able upon finding it, is what is reported from Al-Reza-asws having said, what its meaning is: ‘One who is no able upon visiting me-asws, then let him visit my-asws brother Al-Qasim at Hilla. And Allah-azwj is most Knowing, and from it is Mercy of Allah-azwj’.
فكنا عن حضرته نحو ميل من الأرض فرأينا فارسا معترضا فظنناه يريد أخذ ما معنا فخبينا ما خفنا عليه.
We were from him approximately one mile from the land. We saw a horseman interceptin. We though he intended to seize whatever is with us. So, we hid whatever we had been fearing upon.
فلما وصلنا رأينا آثار فرسه و لم نره فنظرنا ما حول القبلة فلم نر أحدا فتعجبنا من ذلك مع استواء الأرض و حضور الشمس و عدم المانع فلا يمتنع أن يكون هو الإمام ع أو أحد الأبدال.
When we arrived, we saw the tracks of his horse and did not see him. We looked at what was around the Qiblah but we could not see anyone. We were surprised from that, along with the evenness of the ground, and presence of the sun, and no one to object. It was not impossible that he might be the Imam-ajfj, or one of the replacements.
قلت و هذا الشيخ جليل القدر عظيم الشأن صاحب المصنفات الرائقة وصفه الشيخ إبراهيم الكفعمي في بعض كلماته في ذكر الكتب التي ينقل عنها بقوله و من ذلك زبدة البيان و إنسان الإنسان المنتزع من مجمع البيان جمع الإمام العلامة فريد الدهر و وحيد العصر مهبط أنوار الجبروت و فاتح أسرار الملكوت خلاصة الماء و الطين جامع كمالات المتقدمين و المتأخرين بقية الحجج على العالمين الشيخ زين الملة و الحق و الدين علي بن يونس لا أخلى الله الزمان من أنوار شموسه و إيضاح براهينه و دروسه بمحمد و آله ع.
I said, ‘And this majestic Sheikh of mighty worth, is an author of fine works. The Sheikh Ibrahim Al-Kaf’amy described him in one of the wordings in mentioning the books which he had copied from with his words, and from that is (the book) ‘Zabdat Al Bayan’, and ‘Insan Al-Insan’ taken from ‘Majma Al-Bayan’, a collection of the imam, the Allama, unparalleled of the era the lone of the times, the descent of the rays of the Subduer, and opener of the secrets of the kingdoms, essence of the water and clay, collector of the perfections of the former ones and the latter ones, remainder of the authorities upon the worlds, the Sheikh, adornment of the nation, and the truth, and the religion, Ali Bin Yunus, may Allah-azwj not Vacate any time from the rays of his sun, and brightness of his proofs and his lessons, with Muhammad-saww and Progeny-asws of Muhammad-saww’’.[8]
الحكاية السابعة و العشرون [قصّة تشرّف الشيخ الأجلّ الحاجّ مولى عليّ بن الحاجّ ميرزا خليل الطهراني في السرداب الشريف]
The twenty-seventh story – Story of ennoblement of the Sheikh, the majestic, the pilgrim, a friend of Ali lBin Al-Haaj Mirza Al-Tehrani in the noble basement.
حدثني مشافهة العالم العامل فخر الأواخر و ذخر الأوائل شمس فلك الزهد و التقى و حاوي درجات السداد و الهدى الفقيه المؤيد النبيل شيخنا الأجل الحاج المولى علي بن الحاج ميرزا خليل الطهراني المتوطن في الغري حيا و ميتا و كان يزور أئمة سامراء في أغلب السنين و يأنس بالسرداب المغيب و يستمد فيه الفيوضات و يعتقد فيه رجاء نيل المكرمات.
It is narrated to me by the orator, the scholar, the worker, pride of the latter ones, and treasure of the former ones, sun of the sky, the ascetic, and the pious, and enclosure of the ranks of the guide, and the guide, the jurist, the supporter, the noble of our elders, the majestic, the pilgrim, the friend, Ali Bin Al-Haaj Mirza Khaleel Al-Tehrani, the dweller in Al-Ghary, alive and dead, and he used to visit the Imams-asws as Samarrah in most of the years, and the one comforting in the basement of the disappeared one, and derived the successes in it, and believed in him hoping for the noble honours.
و كان يقول إني ما زرت مرة إلا و رأيت كرامة و نلت مكرمة و كان يستر ما رآه غير أنه ذكر لي و سمعه عنه غيري أني كثيرا ما وصلت إلى باب السرداب الشريف في جوف الليل المظلم و حين هدوء من الناس فأرى عند الباب قبل النزول من الدرج نورا يشرق من سرداب الغيبة على جدران الدهليز الأول و يتحرك من موضع إلى آخر كان بيد أحد هناك شمعة مضيئة و هو ينتقل من مكان إلى آخر فيتحرك النور هنا بحركته ثم أنزل و أدخل في السرداب الشريف فما أجد أحدا و لا أرى سراجا.
And he had saying, ‘I did not visit once except and I saw extra ordinary events and attained honours, and it was concealed what he had seen, apart from that he mentioned to me, and others have heard from him, ‘Many a time I arrived to the door of the noble basement in the middle of the dark night, and when it was calm from the people. I sat at the door, before the descent from the steps, a light shining from the basement of the disappearance upon the walls of the first corridor, and it moved from one place to another. There was a candle in the hand of someone over there and he was transferring from a place to another. The light moved over there with movement, then descended and entered into the noble basement. I did not find anyone, nor did I see a lamp’’.[9]
الحكاية الثامنة و العشرون [تشرّف السيّد مرتضى النجفي بلقائه عليه السّلام في مسجد الكوفة و قصّة الشيخ الدّخنيّ إمام الجماعة]
The twenty-eighth story – Ennoblement of the Seyyid Murtaza Al-Najafy with meeting him-ajfj, may the greetings be upon him, in Masjid Al-Kufa, and story of the Sheikh Al-Dakhany, imam (prayer leader) of the community.
حدثني السيد الثقة التقي الصالح السيد مرتضى النجفي رحمه الله و قد أدرك الشيخ شيخ الفقهاء و عمادهم الشيخ جعفر النجفي و كان معروفا عند علماء العراق بالصلاح و السداد و صاحبته سنين سفرا و حضرا فما وقفت منه على عثرة في الدين
It is narrated to me by the Seyyid, the pious, the righteous, the Seyyid Murtaza Al-Najafi, may Allah-azwj have Mercy on him, and the Sheikh had met the Sheikh of the jurists and their pillar, the Sheikh Ja’far Al-Najafi, and he was well-known in the presence of the scholars of Al-Iraq as being with the righteousness and the rightful guidance, and he accompanied him for years in journeys and presence, and he did not pause upon any stumble being for him in the religion.
قال كنا في مسجد الكوفة مع جماعة فيهم أحد من العلماء المعروفين المبرزين في المشهد الغروي و قد سألته عن اسمه غير مرة فما كشف عنه لكونه محل هتك الستر و إذاعة السر.
He said, ‘We were in Masjid Al-Kufa with a group, among them was one of the scholars, the well-known prominent figures in the shrine of Al-Gharwy (Najaf), and I had asked him about his name more than once, but he had not revealed it due to his being in a secret location and broadcasting the secret.
قال و لما حضرت وقت صلاة المغرب جلس الشيخ لدى المحراب للصلاة و الجماعة في تهيئة الصلاة بين جالس عنده و مؤذن و متطهر و كان في ذلك الوقت في داخل الموضع المعروف بالتنور ماء قليل من قناة خربة و قد رأينا مجراها عند عمارة مقبرة هانئ بن عروة و الدرج التي تنزل إليه ضيقة مخروبة لا تسع غير واحد.
He said, ‘When the time of the Maghrib Salat presented, the Sheikh sat down in the prayer niche for the Salat, and the congregation was in preparation of the Salat between being seated in his presence, and reciting Azaan, and cleansing, and during that time in the interior of the place well known as ‘The oven’, there was little water from a ruined canal, and we had seen its flow during the building of the grave of Hany Bin Urwah-ar, and the steps which descend to it were narrow, ruined, not wide enough for more than one.
فجئت إليه و أردت النزول فرأيت شخصا جليلا على هيئة الأعراب قاعدا عند الماء يتوضأ و هو غاية من السكينة و الوقار و الطمأنينة و كنت مستعجلا لخوف عدم إدراك الجماعة فوقفت قليلا فرأيته كالجبل لا يحركه شيء فقلت و قد أقيمت الصلاة ما معناه لعلك لا تريد الصلاة مع الشيخ أردت بذلك تعجيله فقال لا قلت و لم قال لأنه الشيخ الدخني
I went to it and wanted to descend. I saw a majestic person upon an appearance of the Bedouin seated by the water performing wud’u, and he was at the peak of tranquility and the dignity and assurance, and I was hasty fearing missing out on the congregational Salat. I paused a little and I saw him being like the mountain, with no movement in him of anything. I said, ‘And the Salat is established, ‘What you mean? Don’t you want the Salat with the Sheikh?’ I intended with that for him to hasten. He said: ‘No’. I said, ‘And why?’ He said, ‘Because he is the Sheikh Al-Dakhany’.
فما فهمت مراده فوقفت حتى أتم وضوءه فصعد و ذهب و نزلت و توضأت و صليت فلما قضيت الصلاة و انتشر الناس و قد ملأ قلبي و عيني هيئته و سكونه و كلامه فذكرت للشيخ ما رأيت و سمعت منه فتغيرت حاله و ألوانه و صار متفكرا مهموما
I did not understand his intend, so I paused until he had completed his wud’u. He ascended and went, and I descended and performed wud’u and prayed Salat. When I had fulfilled the Salat, and the people dispersed, and my heart and my eyes had been filled with his appearance and his calmness and his talk. I mentioned to the Sheikh what I had seen and heard from him. His state changed and he became thoughtful, worried.
فقال قد أدركت الحجة ع و ما عرفته و قد أخبر عن شيء ما اطلع عليه إلا الله تعالى. اعلم أني زرعت الدخنة في هذه السنة في الرحبة و هي موضع في طرف الغربي من بحيرة الكوفة محل خوف و خطر من جهة أعراب البادية المترددين إليه
He said, ‘You have come across the Divine Authority and did not recognise him-ajfj, and I have informed about something, do not notify anyone upon it, except Allah-azwj the Exalted. Know that I have farmed the millet during this year in Al-Rahba, and it is a place in the side of Al-Ghary from Baheera of Al-Kufa, being a place of fear and danger from the aspect of the Bedouins of the valley frequenting to it’.
فلما قمت إلى الصلاة و دخلت فيها ذهب فكري إلى زرع الدخنة و أهمني أمره فصرت أتفكر فيه و في آفاته.
When I stood to the Salat and entered into it, my thoughts went away to the millet farm, and its matter concerned me. I went on thinking regarding its and regarding its pests.
هذا خلاصة ما سمعته منه رحمه الله قبل هذا التأريخ بأزيد من عشرين سنة و أستغفر الله من الزيادة و النقصان في بعض كلماته.
This is a summary of what I heard from him, may Allah-azwj have Mercy on him, more than twenty years before this date, and I seek Forgiveness of Allah-azwj from the increase and the decrease in some of his phrases’’.[10]
الحكاية التاسعة و العشرون [قصّة رجل صالح من أهل بغداد، و تشرّفه بزيارة الحجّة عليه السّلام في جزيزة في البحر عند ما تكسّرت به سفينته]
The twenty-ninth story – Story of a righteous man from the people of Baghdad, and his ennoblement with visiting the Divine Authority, may the greetings be upon him, in an island of the sea, during the wrecking of his ship.
في كتاب نور العيون تأليف الفاضل الخبير الألمعي السيد محمد شريف الحسيني الأصبهاني عن أستاذه العالم الصالح الزاهد الورع الآميرزا محمد تقي بن الآميرزا محمد كاظم بن الآميرزا عزيز الله ابن المولى محمد تقي المجلسي الملقب بالألماسي و هو من العلماء الزاهدين و كان بصيرا في الفقه و الحديث و الرجال و قد ذكرنا شرح حاله في رسالة الفيض القدسي في ذكر أحوال العلامة المجلسي رضوان الله عليه قال في رسالة له في ذكر من رآه ع في الغيبة الكبرى حدثني بعض أصحابنا عن رجل صالح من أهل بغداد و هو حي إلى هذا الوقت أي سنة ست و ثلاثين بعد المائة و الألف
In the book ‘Noor Al-Uyoon’ compiled by the meritorious, and informed, the luminary, the Seyyid Muhammad Shareef Al-Husayni Al-Isfahany, from his teacher the righteous scholar, the devout Al Mirza Muhammad Taqi son of Al Mirza Muhammad Kazim, son of the Mirza Azeezullah, son of the Mowla Muhammad Taqi Al Majlisi, titled as ‘The luminary’, and he is from the ascetic scholars, and he was insightful in jurisprudence and the Hadith, and the men (narrators), and we have mentioned a commentary of his state in a letter of Al Feyz Al Qudsy in mentioned the situations of the scholar Al-Majlisi, may the Pleasure of Allah-azwj be upon him. He said in his letter to him in mention of the ones having seen him-ajfj during the major occultation, ‘It is narrated to me by one of our companion, from a righteous man from the people of Baghdad, and he is alive up to this time, i.e. the year thirty-six after one thousand and one hundred.
قال إني كنت قد سافرت في بعض السنين مع جماعة فركبنا السفينة و سرنا في البحر فاتفق أنه انكسرت سفينتنا و غرق جميع من فيها و تعلقت أنا بلوح مكسور فألقاني البحر بعد مدة إلى جزيرة فسرت في أطراف الجزيرة فوصلت بعد اليأس من الحياة بصحراء فيها جبل عظيم.
He said, ‘I had journeyed during one of the years with a group. We sailed the ship and we travelled in the sea. By co-incidence, our ship broke and entirety of the ones in it drowned, and I attached with a broken plank. After a period, the sea threw me to an island. I walked in the outskirts of the island. After despairing from the life, I arrived to a desert wherein was a mighty mountain.
فلما وصلت إليه رأيته محيطا بالبحر إلا طرفا منه يتصل بالصحراء و استشممت منه رائحة الفواكه ففرحت و زاد شوقي و صعدت قدرا من الجبل حتى إذا بلغت إلى وسطه في موضع أملس مقدار عشرين ذراعا لا يمكن الاجتياز منه أبدا
When I arrived to it, I saw it as surrounding the island except one side from it connecting with the desert, and I smelt from its aroma of fruits. I rejoiced and my yearning increased, and I ascended what I was able from the mountain until when I reached to its middle, in a smooth place, a measurement of twenty cubits, it was not possible to get past it, ever.
فتحيرت في أمري فصرت أتفكر في أمري فإذا أنا بحية عظيمة كالأشجار العظيمة تستقبلني في غاية السرعة ففررت منها منهزما مستغيثا بالله تبارك و تعالى في النجاة من شرها كما نجاني في الغرق.
I was confused regarding my affair, so I went on to ponder regarding my matter, and behold, there was a large snake, like the large tree, facing me in the peak of swiftness. I fled from it defeated, crying out for help with Allah-azwj Blessed and Exalted regarding the rescue from its evil just as He-azwj had Rescued me from the drowning.
فإذا أنا بحيوان شبه الأرنب قصد الحية مسرعا من أعلى الجبل حتى وصل إلى ذنبها فصعد منه حتى إذا وصل رأس الحية إلى ذلك الحجر الأملس و بقي ذنبه فوق الحجر وصل الحيوان إلى رأسها و أخرج من فمه حمة مقدار إصبع فأدخلها في رأسها ثم نزعها و أدخلها في موضع آخر منها و ولى مدبرا
Then I was with an animal resembling the rabbit aiming quickly to the snake, from the top of the mountain until it arrived to its tail. It climbed on it until when it reached the head of the snake, up to that smooth rock, and its tail remained above the rock, the animal reached to its head and extracted from its mouth a fang of a measurement of a finger and inserted it into its head. Then it removed it and inserted it into another place from it and turned around.
فماتت الحية في مكانها من وقتها و حدث فيها عفونة كادت نفسي أن تطلع من رائحتها الكريهة فما كان بأسرع من أن ذاب لحمها و سال في البحر و بقي عظامها كسلم ثابت في الأرض يمكن الصعود منه.
The snake died in its place from its very time, and there occurred such rottenness in it that my soul almost came out from its abhorrent smell. It could not have been any quicker for its flesh to melt and flow into the sea, and its bones remain like the ladder affirmed in the ground, possible to climb from it.
فتفكرت في نفسي و قلت إن بقيت هنا أموت من الجوع فتوكلت على الله في ذلك و صعدت منها حتى علوت الجبل و سرت من طرف قبلة الجبل فإذا أنا بحديقة بالغة حد الغاية في الغضارة و النضارة و الطراوة و العمارة فسرت حتى دخلتها و إذا فيها أشجار مثمرة كثيرة و بناء عال مشتمل على بيوتات و غرف كثيرة في وسطها.
I thought within myself and said, ‘If I were to remain here, I will die from the hunger’. So I relied upon Allah-azwj regarding that and ascended from it until I was at the top of the mountain and came from a side facing the mountain. There I was in a garden in the peak of greenness, and the blissfulness, and the freshness, and the design. I walked until I entered it, and therein were a lot of fruit trees, and a tall building, inclusive of houses, and a lot of rooms in its midst.
فأكلت من تلك الفواكه و اختفيت في بعض الغرف و أنا أتفرج الحديقة و أطرافها فإذا أنا بفوارس قد ظهروا من جانب البر قاصدي الحديقة يقدمهم رجل ذو بهاء و جمال و جلال و غاية من المهابة يعلم من ذلك أنه سيدهم فدخلوا الحديقة و نزلوا من خيولهم و خلوا سبيلها و توسطوا القصر فتصدر السيد و جلس الباقون متأدبين حوله.
I ate from those fruits and hid in one of the rooms, and I was watching the garden and its outskirts. There I was beholding horsemen having appeared from a side of the wilderness aiming for the garden. Preceding them was a man with glory, and beauty, and majesty, and peak of awe. It could be known from that, he was their chief. They entered the garden and descended from their horses and freed their way, and they were in the midst of the castle. The chief sat in the middle and the rest sat respectfully around him.
ثم أحضروا الطعام فقال لهم ذلك السيد إن لنا في هذا اليوم ضيفا في الغرفة الفلانية و لا بد من دعوته إلى الطعام فجاء بعضهم في طلبي فخفت و قلت اعفني من ذلك فأخبر السيد بذلك فقال اذهبوا بطعامه إليه في مكانه ليأكله
Then they presented the meal. That chief said to them; ‘There is a guest for us in this day in such and such room, and there is no escape from inviting him to the meal’. Some of them came to seek me. I feared and said, ‘Excuse me from that’. He informed the chief with that. He said, ‘Go with his meal to him in his place so he can eat it!’
فلما فرغنا من الطعام أمر بإحضاري و سألني عن قصتي فحكيت له القصة فقال أ تحب أن ترجع إلى أهلك قلت نعم فأقبل على واحد منهم و أمره بإيصالي إلى أهلي فخرجت أنا و ذلك الرجل من عنده.
When we were free from the meal, he instructed with presenting me and asked me about my story. I narrated the story to him. He said, ‘Would you love to return to your family?’ I said, ‘Yes’. He turned to one of them and instructed him with taking me to my family. I and that man went out from his presence.
فلما سرنا قليلا قال لي الرجل انظر فهذا سور بغداد فنظرت إذا أنا بسوره و غاب عني الرجل فتفطنت من ساعتي هذه و علمت أني لقيت سيدي و مولاي ع و من سوء حظي حرمت من هذا الفيض العظيم فدخلت بلدي و بيتي في غاية من الحسرة و الندامة.
When we had travelled a little, the man said to me, ‘Look, this is an archway of Baghdad!’ I looked and beheld, I was at its archway, and the man disappeared from me. I discerned this from my very time and knew that I had met my chief and my Master-ajfj, and due to my bad luck, I was deprived from this mighty success. I entered my city and my house in the peak of regret and remorse’’.
قلت و حدثني العالم الفقيه النبيه الصفي الحاج المولى الهادي الطهراني قدس سره أنه رأى هذه الحكاية في الرسالة المذكورة و الظاهر أن اسمها بهجة الأولياء.
I said, ‘And it is narrated to me by the scholar, the jurist, the noble, the elite, the pilgrim, the master, the guide Al-Tehrani, may Allah-azwj Sanctify his soul, that he had seen this story in the mentioned correspondence, and the apparent is that its name is a joy to the friends’’.[11]
الحكاية الثلاثون [تشرّف رجل آخر من أهل البحرين بخدمته عليه السّلام و فيها ذكر قصّة طريفة]
The thirtieth story – Ennoblement of another man from the people of Al-Bahrain with serving him-ajfj, may the greetings be upon him-ajfj and in it is mention of an odd story.
و فيه و عن المولى المتقي المذكور قال حدثني ثقة صالح من أهل العلم من سادات شولستان عن رجل ثقة أنه قال اتفق في هذه السنين أن جماعة من أهل بحرين عزموا على إطعام جمع من المؤمنين على التناوب فأطعموا حتى بلغ النوبة إلى رجل منهم لم يكن عنده شيء فاغتم لذلك و كثر حزنه و همه
And in it, and from the master, the pious, the mentioned, said, ‘It is narrated to me by the trusted righteous from the people of knowledge from the chiefs of Showlistan, from a trusted man having said, ‘By co-incidence in these years, a group from the people of Bahrain determined upon feeding entirety of the Momineen in rotation. So they fed until turn reached to a man from them, there did not happen to be anything with him. He was saddened at that and his grief and his worried became a lot.
فاتفق أنه خرج ليلة إلى الصحراء فإذا بشخص قد وافاه و قال له اذهب إلى التاجر الفلاني و قل يقول لك محمد بن الحسن أعطني الاثنا عشر دينارا التي نذرتها لنا فخذها منه و أنفقها في ضيافتك فذهب الرجل إلى ذلك التاجر و بلغه رسالة الشخص المذكور.
It so happened that he went out at night to the desert, and there he was with a person who arrived to him, and said to him, ‘Go to the so and so trader and say, ‘Muhammad Bin Al-Hassan tells you to give me twelve Dinars which you had vowed to us’. Take it from him and spend it in your hosting’. The man went to that trader and delivered the message of the mentioned person to him.
فقال التاجر قال لك ذلك محمد بن الحسن بنفسه فقال البحريني نعم فقال عرفته فقال لا فقال التاجر هو صاحب الزمان ع و هذه الدنانير نذرتها له.
The trader said, ‘Muhammad Bin Al-Hassan himself said that?’ The Bahraini said, ‘Yes’. He said, ‘Do you know him?’ He said, ‘No’. The trader said, ‘He-ajfj is Master of the Time, and these Dinars, we had vowed it for him-ajfj’.
فأكرم الرجل و أعطاه المبلغ المذكور و سأله الدعاء و قال له لما قبل نذري أرجو منك أن تعطيني منه نصف دينار و أعطيك عوضه فجاء البحريني و أنفق المبلغ في مصرفه
He honoured the man and gave him the mentioned extent and asked him for the supplication and said to him, ‘When he-ajfj has accepted my vow, I hope from you if you could give me half a Dinar from it, and I shall replace it for you’. The Bahraini came and the spent the extent in his spending’.
و قال ذلك الثقة إني سمعت القصة عن البحريني بواسطتين.
And he said, ‘That is trusted. I heard the story of the Bahraini from two channels’’.[12]
و مما استطرفناه من هذا الكتاب و يناسب المقصود أن المؤلف ذكر في باب من رأى أربع عشرة حكاية ذكرنا منها اثنتين و إحدى عشرة منها موجودة في البحار و ذكر في الرابعة عشر قصة عجيبة.
And from what we have exceeded from this book, and it is appropriate for the purpose that the compiler mentioned in a chapter of the one saw fourteen stories. We are mentioned two from these, and eleven of these are existent in Al-Bihar (Al-Anwaar), and he mentioned in the fourteenth, a strange story.
قال يقول المؤلف الضعيف محمد باقر الشريف إن في سنة ألف و مائة و ثلاث و سبعين كنت في طريق مكة المعظمة صاحبت رجلا ورعا موثقا يسمى حاج عبد الغفور في ما بين الحرمين و هو من تجار تبريز يسكن في اليزد و قد حج قبل ذلك ثلاث مرات و بني في هذا السفر على مجاورة بيت الله سنتين ليدرك فيض الحج ثلاث سنين متوالية.
The compiler, the weak Muhammad Baqir the noble, said, ‘In the year one thousand one hundred and seventy-three, I was in a road of the revered Makkah, accompanying a devout man, trusted, named as Haaj Abdul Gafour in what is between the two Sanctuaries, and he was from the traders of Tabriz dwelling in Al Yazd, and he had performed Hajj three times before that, and he was building (upon) two years in this journey, being in the vicinity of the House of Allah-azwj, for him to realise the success of the Hajj for three years consecutively.
ثم بعد ذلك في سنة ألف و مائة و ستة و سبعين حين معاودتي من زيارة المشهد الرضوي على صاحبه السلام رأيته أيضا في اليزد و قد مر في رجوعه من مكة بعد ثلاث حجات إلى بندر صورت من بنادر هند لحاجة له و رجع في سنة إلى بيته
Then after that, in the year one thousand and one hundred and seventy-six, when I bade farewell from visiting the Al-Razawi shrine, may the greetings be upon its owner, I saw him as well in Al-Yazd, and he was passing by in his returning from Makkah after having performed three Hajj to Port Surat from the ports of India to a need of his, and returned during the year to his house.
فذكر لي عند اللقاء إني سمعت من مير أبو طالب أن في السنة الماضية جاء مكتوب من سلطان الأفرنج إلى الرئيس الذي يسكن بندر بمبئي من جانبه و يعرف بجندر أن في هذا الوقت ورد علينا رجلان عليهما لباس الصوف و يدعي أحدهما أن عمره سبعمائة و خمسين سنة و الآخر سبعمائة سنة و يقولان بعثنا صاحب الأمر ع لندعوكم إلى دين محمد المصطفى ع
He mentioned to me during the meeting, ‘I heard from Meer Abu Talib that in the past year, it came written from a ruler of Al-Afranj (The Franks) to the chief who was settled at the port of Mumbai from its side, and known as Jandar, that in this time two men arrived to us, upon then are woollen clothes, and one of them claims that his age is seven hundred and fifty years, and the other one is seven hundred years old, and they are saying, ‘We have been sent by Master-ajfj of the command to invite you all to the religion of Muhammad-saww, the Chosen one.
و يقولون إن لم تقبلوا دعوتنا و لم تتدينوا بديننا يغرق البحر بلادكم بعد ثمان أو عشر سنين و الترديد من الحاج المذكور و قد أمرنا بقتلهما فلم يعمل فيهما الحديد و وضعناهما على الأثواب و قيناره فلم يحترقا فشددنا أيديهما و أرجلهما و ألقيناهما في البحر فخرجا منه سالمين.
And they are saying that if you do not accept our invitation and do not make it a religion with our religion, your city would drown in the sea after eight or nine years’ – and the uncertainty is from the mentioned Al-Haaj – ‘And I had ordered with having them both killed, but the iron did not work in them, and we had placed them upon the clothes and ignited fire, but it did not burn them. So, we tied up their hands and their legs and threw them into the sea, buy the came out from it safely’.
و كتب إلى الرئيس أن يتفحص في أرباب مذاهب الإسلام و اليهود و المجوس و النصارى و أنهم هل رأوا ظهور صاحب الأمر ع في آخر الزمان في كتبهم أم لا.
And he wrote to the chief, ‘If you could look into the lords of the doctrines of Al-Islam, and the Jews, and the Magians, and the Christians, and they, have they seen the appearance of his-ajfj command at the end of times, in their books or not?’
قال الحاج المزبور و قد سألت من قسيس كان في بندر صورت عن صحة المكاتبة المذكورة فذكر لي كما سمعت و سلالة النجباء مير أبو طالب و ميرزا بزرك الإيراني و هم الآن من وجوه معارف البندر المذكور نقلا لي كما ذكرت و بالجملة الخبر مشهور منتشر في تلك البلدة و الله العالم.
Al-Haaj Al-Mazbour said, ‘And I had asked a priest who was at the port of Surah about the correctness of the correspondence, he mentioned to me just as I had heard, and (I asked) the progeny of the captain Meer Abu Talib, and Mirza Buzurg Al-Irani, and now from the faces who are knowing with the mentioned port. They transmitted to me just as I have mentioned, and in summary, the report is famous, widespread in that city. And Allah-azwj is more Knowing’’.[13]
الحكاية الحادية و الثلاثون [تشرّف العالم المؤيّد السيّد محمّد القطيفيّ بلقائه عليه السّلام في مسجد الكوفة]
The thirty-first story – Ennoblement of the scholar, the support, the Seyyid Muhammad Al-Qateyfi with meeting him-ajfj, may the greetings be upon him-ajfj in Masjid Al-Kufa.
حدثني العالم النبيل و الفاضل الجليل الصالح الثقة العدل الذي قل له البديل الحاج المولى محسن الأصفهاني المجاور لمشهد أبي عبد الله ع حيا و ميتا و كان من أوثق أئمة الجماعة قال حدثني السيد السند و العالم المؤيد التقي الصفي السيد محمد بن السيد مال الله بن السيد معصوم القطيفي رحمهم الله
It is narrated to me by the scholar, the noble, the meritorious, the majestic, the righteous, the trusted, the just who is said to him, ‘Al-Badeel’, the pilgrim, the master Mohsin Al Isfahany, the neighbour of the shrine of Abu Abdullah-asws, alive and dead, and he was from the most trusted imams (prayer leader) of the congregations. He said, ‘It is narrated to me by the Seyyid, the authorise, the scholar, the support, the pious, the elite, the Seyyid Muhammad Bin Al-Seyyid, Malallah son of the Seyyid Masoum Al-Qateyfi, may Allah-azwj have Mercy on them.
قال قصدت مسجد الكوفة في بعض ليالي الجمع و كان في زمان مخوف لا يتردد إلى المسجد أحد إلا مع عدة و تهيئة لكثرة من كان في أطراف النجف الأشرف من القطاع و اللصوص و كان معي واحد من الطلاب.
He said, ‘I aimed for Masjid Al-Kufa in one of my Friday nights during the times of fear, not one would go to the Masjid except with a number and prepared, due to the large numbers of the ones who were in the outskirts of the Noble Al-Najaf, from the bandits, and the thieves, and there was one of the students with me.
فلما دخلنا المسجد لم نجد فيه إلا رجلا واحدا من المشتغلين فأخذنا في آداب المسجد فلما حان غروب الشمس عمدنا إلى الباب فأغلقناه و طرحنا خلفه من الأحجار و الأخشاب و الطوب و المدر إلى أن اطمأنا بعدم إمكان انفتاحه من الخارج عادة.
When we entered the Masjid, we did not find except one man from the operators. We took to the etiquette of the Masjids. When it was time for the sun to set, we deliberated to the door and closed it, and we dropped the stones and the wood and the bricks, and the clogs of mud behind it, until we were satisfied with impossibility of anyone opening it normally from outside.
ثم دخلنا المسجد و اشتغلنا بالصلاة و الدعاء فلما فرغنا جلست أنا و رفيقي في دكة القضاء مستقبل القبلة و ذاك الرجل الصالح كان مشغولا بقراءة دعاء كميل في الدهليز القريب من باب الفيل بصوت عال شجي و كانت ليلة قمراء صاحية و كنت متوجها إلى نحو السماء.
Then we entered the Masjid and pre-occupied with the Salat and the supplications. When we were free, I and my friend sat down in the judges bench facing the Qiblah, and that righteous man was pre-occupied with reciting supplication of Kumeyl in a vestibule from Al Feel door in a loud melodious voice, and the night was moonlit, cloudless, and I was paying attention towards the sky.
فبينا نحن كذلك فإذا بطيب قد انتشر في الهواء و ملأ الفضاء أحسن من ريح نوافج المسك الأذفر و أروح للقلب من النسيم إذا تسحر و رأيت في خلال أشعة القمر إشعاعا كشعلة النار قد غلب عليها و انخمد في تلك الحال صوت ذلك الرجل الداعي
While we were like that when perfume spread out in the air and filled the environment, excellent from the aromas, effusion of the yellow musk, and more aerating than the breeze when it enchants, and I saw in the midst of the rays of the moon, rays like the flames of fire having overcome upon it, and the voice of that supplicating man froze in that state.
فالتفت فإذا أنا بشخص جليل قد دخل المسجد من طرف ذلك الباب المنغلق في زي لباس الحجاز و على كتفه الشريف سجادة كما هو عادة أهل الحرمين إلى الآن و كان يمشي في سكينة و وقار و هيبة و جلال قاصدا باب المسلم و لم يبق لنا من الحواس إلا البصر الخاسر و اللب الطائر فلما صار بحذائنا من طرف القبلة سلم علينا.
I turned and I was with a majestic person having had entered the Masjid from a side of that locked door in a garb of the clothing of Al-Hijaz, and upon his noble shoulder was a prostration mat just as it is a norm of the people of the two Sanctuaries until today, and he was walking in tranquillity and dignity, and prestige, and majestic, aiming for Al-Muslim door, and there did not remain any perception for us except the loss of sight, and the flying mind. When he came parallel to us from the side of the Qiblah, he greeted unto us.
قال رحمه الله أما رفيقي فلم يبق له شعور أصلا و لم يتمكن من الرد و أما أنا فاجتهدت كثيرا إلى أن رددت عليه في غاية الصعوبة و المشقة فلما دخل باب المسجد و غاب عنا تراجعت القلوب إلى الصدور فقلنا من كان هذا و من أين دخل
He, may Allah-azwj have Mercy on him, said, ‘As for my friend, there did not remain any awareness for him originally, and it was not possible to repel. And as for me, I struggled a lot until I responded to it with great difficulty and the hardship. When he entered a door of the Masjid and disappeared from us. The hearts returned to the chests. We said, ‘Who was this one? And where did he enter from?’
فمشينا نحو ذلك الرجل فرأيناه قد خرق ثوبه و يبكي بكاء الواله الحزين فسألناه عن حقيقة الحال فقال واظبت هذا المسجد أربعين ليلة من ليالي الجمعة طلبا للتشرف بلقاء خليفة العصر و ناموس الدهر عجل الله تعالى فرجه و هذه الليلة تمام الأربعين و لم أتزود من لقائه ظاهرا غير أني حيث رأيتموني كنت مشغولا بالدعاء
We walked towards that man. We saw him to have torn his clothes and crying aloud grief-stricken crying. We asked him about the reality of the situation. He said, ‘I have persevered this Masjid for forty nights from the Friday nights seeking to be ennobled with meeting caliph of the Time, and Law of the Time, may Allah-azwj the Exalted Hasten his-ajfj relief, and this night completes the forty, and I have not been provided from meeting him-ajfj apparently apart from that I, where you are seeing me, have been pre-occupied with the supplications’.
فإذا به ع واقفا على رأسي فالتفت إليه ع فقال چه ميكنى أو چه ميخوانى أي ما تفعل أو ما تقرأ و الترديد من الفاضل المتقدم
Behold, there he-ajfj was standing by my hear. I turned to him-ajfj. He-ajfj said: ‘Che Mikuny?’ Or: ‘Che Mikhuny?’ – i.e. ‘What are you doing?’ Or: ‘What are you reciting?’ – and the uncertainty is from the meritorious one, the preceding.
و لم أتمكن من الجواب فمضى عني كما شاهدتموه فذهبنا إلى الباب فوجدناه على النحو الذي أغلقناه فرجعنا شاكرين متحسرين.
And I was not able from the answering. He went away from me just he was witnessed. We went to the door. We found it upon the approximate to which we had locked it, so we returned thankful, sighing.
قلت و هذا السيد كان عظيم الشأن جليل القدر و كان شيخنا الأستاذ العلامة الشيخ عبد الحسين الطهراني أعلى الله مقامه كثيرا ما يذكره بخير و يثني عليه ثناء بليغا
I said, ‘And this Seyyid was of mighty glory, majestic worth, and he was our elder, the teacher, the Allama, the Sheikh Abdul Husayn Al-Tehrani, may Allah-azwj Exalt his position. He was frequently mentioned with good and being praised upon with far reaching praises’.
قال كان رحمه الله تقيا صالحا و شاعرا مجيدا و أديبا قارئا غريقا في بحار محبة أهل البيت ع و أكثر ذكره و فكره فيهم و لهم حتى أنا كثيرا ما نلقاه في الصحن الشريف فنسأله عن مسألة أدبية فيجيبنا و يستشهد في خلال كلامه بما أنشده هو و غيره في المراثي
He said, ‘He, may Allah-azwj have Mercy on him, was pious, righteous, and a poet, praised, and fulfillers, reciter, drowning in an ocean of love for People-asws of the Household, and frequent was his mention and his thoughts among them and for them until I used to frequently meet him in the Noble courtyard. We would ask him educating questions, and he would answer us and attend in the majestic of his speech with what he and others would prose in the eulogies.
فتتغير حاله فيشرع في ذكر مصائبهم على أحسن ما ينبغي و ينقلب مجلس الشعر و الأدب إلى مجلس المصيبة و الكرب و له رحمه الله قصائد رائقة في المراثي دائرة على السن القراء منها القصيدة التي أولها
| ما لي إذا ما الليل جنا. | أهفو لمن غنى و حنا. |
His situation changes, and he began in mentioning their-asws difficulties upon as excellent as could be befitting, and he overturned the gathering of the poetry and discipline to a gathering of the difficulty and distress, and there are poems for him, may Allah-azwj have Mercy on him, there are delicate poems in the circle of elegies, upon the tongues of the reciters. From these is the poem, the beginning of which is: – ‘What is the matter with me when the night shields, I throb for the one who can sing and compose’.
و هي طويلة و منها القصيدة التي أولها
| ألقت لي الأيام فضل قيادها. | فأردت غير مرامها و مرادها. |
إلخ
And it is lengthy. And from these is the poem which it’s beginning is: ‘The days cast to me the surplus of its leadership, so I wanted other than its goal and its purpose’. – etc.
و منها القصيدة التي يقول فيها في مدح الشهداء.
| و ذوي المروة و الوفاء أنصاره | لهم على الجيش اللهام زئير | |
| طهرت نفوسهم بطيب أصولها | فعناصر طابت لهم و حجور | |
| عشقوا العنا للدفع لا عشقوا | العنا للنفع لكن أمضي المقدور | |
| فتمثلت لهم القصور و ما بهم | لو لا تمثلت القصور قصور | |
| ما شاقهم للموت إلا وعدة الرحمن | لا ولدانها و الحور |
إلخ.
And from these is the poem: –
‘And with the magnanimity and the loyalty, his helpers, for them is a mighty road upon the army. Their souls were purified with the goodness of their origins, so the components were good for them and the stones. They loved the humbleness for the defence, not loving the humbleness for the benefit, but I continued as much as I could. The castles were resembled to them and what would be with them if the castles were not resembled with the castles. Their enduring hardships to the death was only for a Promise of the Beneficent, not for its servants and the Houries’’.[14]
الحكاية الثانية و الثلاثون [تشرّف رجل آخر اسمه آقا محمّد مهدي من قاطني بندر ملومين في السرداب الشريف، و شفاؤه بإعجاز الحجّة عليه السلام من الصمم و الخرس]
The thirty-second story – Ennoblement of another man, his name is Agha Muhammad Mahdy from the residents of Port Mallumin in the noble basement, and his healing by a miracle of the Divine Authority, may the greetings be upon him-ajfj, from the deafness and the muteness.
في شهر جمادى الأولى من سنة ألف و مائتين و تسعة و تسعين ورد الكاظمين ع رجل اسمه آقا محمد مهدي و كان من قاطني بندر ملومين من بنادر ماجين و ممالك برمة و هو الآن في تصرف الإنجريز و من بلدة كلكتة قاعدة سلطنة ممالك الهند إليه مسافة ستة أيام من البحر مع المراكب الدخانية و كان أبوه من أهل شيراز و لكنه ولد و تعيش في البندر المذكور و ابتلي قبل التأريخ المذكور بثلاث سنين بمرض شديد فلما عوفي منه بقي أصم أخرس.
In the month of Jumadi Al-Awwal of the year one thousand and two hundred and ninety-nine, there arrived at Al-Kazimeyn a man, his name is Agha Muhammad Mahdi, and he was a resident of Port Malumeen from the ports of Majeen and kingdoms of Burma, and today he is in turning of Al-Injeez, and from a city of Calcutta was seated a rule of the kingship of India, to it is a travel distance of six days from the sea with the steam ships, and his father from the people of Shiraz, but he was the son, and living in the mentioned port, and three years before the mentioned date he was afflicted with severe illness for three years. When he recovered from it, he remained deaf and mute.
فتوسل لشفاء مرضه بزيارة أئمة العراق ع و كان له أقارب في بلدة كاظمين ع من التجار المعروفين فنزل عليهم و بقي عندهم عشرين يوما فصادف وقت حركة مركب الدخان إلى سرمنرأى لطغيان الماء فأتوا به إلى المركب و سلموه إلى راكبيه و هم من أهل بغداد و كربلاء و سألوهم المراقبة في حاله و النظر في حوائجه لعدم قدرته على إبرازها و كتبوا إلى بعض المجاورين من أهل سامرا للتوجه في أموره.
He made the Imams-asws of Al-Iraq as intermediaries for healing his illness, and there were relatives for him in the city of Kazimeyn, from the well-known traders. He descended with them and remained with them for twenty days. It coincided with the time of the movement of the steamship to Surmanray due to the stormy waters. They came with him to the ship and submitted him to is sailors, and they were from the people of Baghdad and Karbala and asked them for the sailing in his state, and the vow regarding his needs not being able upon expressing it, and they wrote to some of the neighbours from the people of Samarrah to pay attention to his affair.
فلما ورد تلك الأرض المشرفة و الناحية المقدسة أتى إلى السرداب المنور بعد الظهر من يوم الجمعة العاشر من جمادى الآخرة من السنة المذكورة و كان فيه جماعة من الثقات و المقدسين إلى أن أتى إلى الصفة المباركة فبكى و تضرع فيها زمانا طويلا و كان يكتب قبيلة حاله على الجدار و يسأل من الناظرين الدعاء و الشفاعة.
When they arrived at that noble land and the Holy Corner, he came to the irradiating basement after midday of the day of Friday the tenth of Jumadi Al-Akhira of the mentioned year, and in it was a group of trusted ones and the holy ones, until he came to the Blessed pavilion. He cried and beseeched for a long period, and a tribe wrote his state upon the wall and asked the beholder for the supplication and the healing.
فما تم بكاؤه و تضرعه إلا و قد فتح الله تعالى لسانه و خرج بإعجاز الحجة ع من ذلك المقام المنيف مع لسان ذلق و كلام فصيح و أحضر في يوم السبت في محفل تدريس سيد الفقهاء و شيخ العلماء رئيس الشيعة و تاج الشريعة المنتهى إليه رئاسة الإمامية سيدنا الأفخم و أستاذنا الأعظم الحاج الآميرزا محمد حسن الشيرازي متع الله المسلمين بطول بقائه و قرأ عنده متبركا سورة المباركة الفاتحة بنحو أذعن الحاضرون بصحته و حسن قراءته و صار يوما مشهودا و مقاما محمودا.
His crying and his beseeching had not completed except and Allah-azwj the Exalted Opened his tongue and he came out by a miracle of the Divine Authority, from that beneficial place with fluent tongue and eloquent speech. And he presented during the day of Saturday in a gathering of lessons of chief of the jurists and Sheikh of the scholar, head of the Shias, and crown of the Law, the governance of the Imamites ending to him, our most luminous master, and our teacher, the mighty, the pilgrim Al-Mirza Muhammad Hassan Al-Shirazi, may Allah‑azwj Cause the Muslims to enjoy with the prolongation of his life, and he recited in his presence for Blessing, the Blessed Surah Al-Fatiha in such a way which broadcast to the attendees of his health and excellence of his recitation, and it became a witnessed day and a praise-worthy position.
و في ليلة الأحد و الاثنين اجتمع العلماء و الفضلاء في الصحن الشريف فرحين مسرورين و أضاءوا فضاءه من المصابيح و القناديل و نظموا القصة و نشروها في البلاد و كان معه في المركب مادح أهل البيت ع الفاضل اللبيب الحاج ملا عباس الصفار الزنوزي البغدادي
And during the day of Sunday and Monday, the scholars and the meritorious ones gathered in the noble courtyard, happy, cheerful, and they lit the environment with the lamps and the lanterns, and they prosed the story, and they publicised it in the city. And in the ship, there was one praising the People-asws of the Household, the meritorious, the understanding, Al-Haaj Mala Abbas Al-Saffar Al-Zanuzy Al-Baghdady.
فقال و هو من قصيدة طويلة. و رآه مريضا و صحيحا.
He said, ‘And it is from a lengthy poem, and he had seen him as sick and as healthy.
و لما بلغ الخبر إلى خريت صناعة الشعر السيد المؤيد الأديب اللبيب فخر الطالبيين و ناموس العلويين السيد حيدر بن السيد سليمان الحلي أيده الله تعالى بعث إلى سرمنرأى كتابا صورته.
And when the news of the poem reached to Khareyt, Sana’a (Yemen), of the Seyyid, the support, the discipliner, the understanding one, pride of the students, and law of the Alawites, the Seyyid Haider son of the Seyyid Suleyman Al-Hilli, may Allah-azwj the Exalted Aid him, sent a letter to Surmanray. It’s outline is: –
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ لما هبت من الناحية المقدسة نسمات كرم الإمامة فنشرت نفحات عبير هاتيك الكرامة فأطلقت لسان زائرها من اعتقاله عند ما قام عندها في تضرعه و ابتهاله
‘In the Name of Allah-azwj the Beneficent, the Merciful! When the breezed of the benevolence of the Imamate came down from the Holy corner, the scents of the fragrance spread out the benevolence. It released the tongue of its visitor from it’s arrest when he stood at it in beseeching and invoking.
أحببت أن أنتظم في سلك من خدم تلك الحضرة في نظم قصيدة تتضمن بيان هذا المعجز العظيم و نشره و أن أهنئ علامة الزمن و غرة وجهه الحسن فرع الأراكة المحمدية و منار الملة الأحمدية علم الشريعة و إمام الشيعة لأجمع بين العبادتين في خدمة هاتين الحضرتين
I would love to prose, in the ways of the ones who have served that presence, in a prose of a poem inclusive the explanation of this mighty miracle, and publicise it, and I would like to congratulate the Sign of the Times, and the brilliance of his-ajfj beautiful face being a branch of the Muhammedan-saww vein, and minaret of the nation of Al-Ahmadiya, the noble flag, and Imam-ajfj of the Shias, to combine between the two acts of worship in serving these two persons.
فنظمت هذه القصيدة الغراء و أهديتها إلى دار إقامته و هي سامرا راجيا أن تقع موقع القبول
I have prosed this brilliant poem and have gifted it to the house of his-ajfj staying, and it is Samarrah, hoping that it would fall in a place of acceptance’.
فقلت و من الله بلوغ المأمول.
I said, ‘And from Allah-azwj is achievement of the hopes’.[15]
إلى أن قال سلمه الله تعالى.
الحكاية الثالثة و الثلاثون [تشرّف العالم الربانيّ المولى زين العابدين السلماسيّ في السرداب الشريف عند ما كان يقرء دعاء الندية]
The thirty-third story – Ennoblement of the scholar, the godly, the master, adornment of the worshippers Al-Salmasy in the noble basement at his reciting Du’a Al-Nadiya.
حدثني الثقة العدل الأمين آغا محمد المجاور لمشهد العسكريين ع المتولي لأمر الشموعات لتلك البقعة العالية فيما ينيف على أربعين سنة و هو أمين السيد الأجل الأستاذ دام علاه عن أمه و هي من الصالحات قالت كنت يوما في السرداب الشريف مع أهل بيت العالم الرباني و المؤيد السبحاني المولى زين العابدين السلماسي المتقدم ذكره رحمه الله و كان حين مجاورته في هذه البلدة الشريفة لبناء سورها.
It is narrated to me by the trusted, the just, the trustworthy Agha Muhammad, a neighbour of the shrine of Al-Askariyeyn, the one in charge of the matter of the candles of the lofty spot for more than forty years, and he was a trustee of the Seyyid, the majestic teacher, may his loftiness be perpetual, from his mother, and she is from the righteous ones. She said, ‘One day I was in the noble basement with the family members of the spiritual scholar and support of the Glorious, the master, adornment of the worshippers Al-Salmasy, his mention has preceded, may Allah-azwj have Mercy on him, and when he was in the neighbourhood of this noble city to build its walls.
قالت و كان يوم الجمعة و المولى المذكور يقرأ دعاء الندبة و كنا نقرؤها بقراءته و كان يبكي بكاء الواله الحزين و يضج ضجيج المستصرخين و كنا نبكي ببكائه و لم يكن معنا فيه غيرنا.
She said, ‘And it was the day of Friday, and the mentioned master was reciting Du’a Al-Nadiya, and we were reciting it along with his recitation, and he was crying the loud crying, the grief-stricken, and clamoured the clamour of the shrieking ones, and we were crying along with his crying, and there was no one else in it apart from us.
فبينا نحن في هذه الحالة و إذا بشرق مسك و نفحته قد انتشر في السرداب و ملأ فضاءه و أخذ هواءه و اشتد نفاحه بحيث ذهبت عن جميعنا تلك الحالة فسكتنا كأن على رءوسنا الطير و لم نقدر على حركة و كلام
While we were in this state, and behold, the shine of musk and its whiff spread in the basement and filled its environment, and took hold of its air, and its whiff intensified when it went from all of us in that state. We became silent as if the birds were upon our heads and we were not able upon moving and talking.
فبقينا متحيرين إلى أن مضى زمان قليل فذهب ما كنا نستشمه من تلك الرائحة الطيبة و رجعنا إلى ما كنا فيه من قراءة الدعاء فلما رجعنا إلى البيت سألت عن المولى رحمه الله عن سبب ذلك الطيب فقال ما لك و السؤال عن هذا و أعرض عن جوابي.
We remained confused until a little time passed by. It went away, what we were smelling from that perfumed aroma, and we returned to what we were in, from recitation of the supplication. When we returned to the house, I asked the master, may Allah-azwj have Mercy on him, about the cause of that perfume. He said, ‘What is it to you and the questioning about this?’ And he turned away from answering me.
و حدثني الأخ الصفي العالم المتقي الآغا علي رضا الأصفهاني الذي مر ذكره و كان صديقه و صاحب سره قال سألته يوما عن لقائه الحجة ع و كنت أظن في حقه ذلك كشيخه السيد المعظم العلامة الطباطبائي كما تقدم فأجابني بتلك الواقعة حرفا بحرف و قد ذكرت في دار السلام بعض كراماته و مقاماته رحمة الله عليه.
And it is narrated to me by the brother of the elite, the scholar, the pious, the Agha Ali Reza Al-Isfahany whose mention has passed, and he was his friend and companion of his secrets. He said, ‘One day I asked him about his meeting the Divine Authority, and I used to think regarding that in his right like his elder the Seyyid, the revered, the Allama Al Tabatabaie, just as had preceded. He answered me with that event, word by word, and I had mentioned some of his extraordinary act and his positions, may Allah-azwj have Mercy on him’’.[16]
الحكاية الرابعة و الثلاثون [تشرّف الشيخ ابن أبي الجواد النعماني بزيارته عليه السّلام]
The thirty-fourth story – Ennoblement of the Sheikh Ibn Abu Al-Jawad Al-Numani with visiting him-ajfj, may the greetings be upon him-ajfj.
قال الفاضل الجليل النحرير الآميرزا عبد الله الأصفهاني الشهير بالأفندي في المجلد الخامس من كتاب رياض العلماء في ترجمة الشيخ بن أبي الجواد النعماني أنه ممن رأى القائم ع في زمن الغيبة الكبرى
So said the meritorious, the majestic, the skilful, the Mirza Abdullah Al-Isfahany, famous for the counter examples, in the fifth volume of the book ‘Riyaz Al Ulama’, in a translation of the Sheikh Bin Abu Al-Jaloud Al-Numany, ‘He is from the ones who saw Al-Qaim-asws during the time of the major occultation’.
و روى عنه ع و رأيت في بعض المواضع نقلا عن خط الشيخ زين الدين علي بن الحسن بن محمد الخازن الحائري تلميذ الشهيد أنه قد رأى ابن أبي جواد النعماني مولانا المهدي ع فقال له يا مولاي لك مقام بالنعمانية و مقام بالحلة فأين تكون فيهما
And it is reported from him, ‘And I saw in one of the places, transmitted from the handwriting of the Sheikh, adornment of the religion, Ali Bin Al-Hassan Bin Muhammad Al Khazan Al Hairi, student of the martyr. Ibn Abu Jawad Al-Numani had seen our Master-ajfj Al-Mahdi-ajfj. He said to him-ajfj, ‘O my Master-ajfj! There is a place for you at Al-Numaniya and a place at Al-Hilla. So where do you happen to be in these two?’
فقال له أكون بالنعمانية ليلة الثلاثاء و يوم الثلاثاء و يوم الجمعة و ليلة الجمعة أكون بالحلة و لكن أهل الحلة ما يتأدبون في مقامي و ما من رجل دخل مقامي بالأدب يتأدب و يسلم علي و على الأئمة و صلى علي و عليهم اثنتي عشرة مرة ثم صلى ركعتين بسورتين و ناجى الله بهما المناجاة إلا أعطاه الله تعالى ما يسأله أحدها المغفرة.
He-ajfj said to him: ‘I-ajfj happen to be at Al-Numaniya on the night of Tuesday and the day of Tuesday, and the day of Friday and night of Friday I-ajfj happen to be at Al-Hilla. But the people of Al-Hilla are not following me-ajfj, and there is none from a man entering my-ajfj place with the etiquette politely and greets unto me-ajfj and upon the Imams-asws and sends Salawaat upon me-ajfj and upon them-asws, twelve times, then prays two Cycles Salat with two Surahs, and whispers to Allah-azwj with these two with the whispering, except Allah-azwj the Exalted would Give him what he asks for, one of these being the Forgiveness’.
فقلت يا مولاي علمني ذلك
I said, ‘O my Master-ajfj! Teach me that’.
فقال قل اللهم قد أخذ التأديب مني حتى مَسَّنِيَ الضُّرُّ وَ أَنْتَ أَرْحَمُ الرَّاحِمِينَ و إن كان ما اقترفته من الذنوب أستحق به أضعاف أضعاف ما أدبتني به و أنت حليم ذو أناة تعفو عن كثير حتى يسبق عفوك و رحمتك عذابك و كررها علي ثلاثا حتى فهمتها.
He-ajfj said: ‘Say, ‘O Allah-azwj! The discipline has been taken away from me until the harm touched me, and You-azwj are most Merciful of the merciful ones! And if what I have acknowledged with of the sins, I am deserving double due to it, (then) Double what You-azwj would Discipline me with, and You-azwj are Lenient, with Patience. You-azwj Forgive a lot, to the extent that Your-azwj Forgiveness and Your-azwj Punishment precedes Your-azwj Punishment’, and he repeated it thrice unto me until I understood it.
قلت و النعمانية بلد بين واسط و بغداد و الظاهر أن منه الشيخ أبا عبد الله محمد بن محمد بن إبراهيم بن جعفر الكاتب الشهير بالنعماني المعروف بابن أبي زينب تلميذ الكليني و هو صاحب الغيبة و التفسير و هو و الشيخ الصفواني المعاصر له قد ضبط كل واحد منهما نسخه الكافي و لذا ترى أنه قد يقع في الكافي كثيرا و في نسخة النعماني كذا و في نسخة الصفواني كذا.
I said, ‘And Al Numaniya is a city between Wasit and Baghdad, and the apparent is that from it is the Sheikh Abu Abdullah Muhammad Bin Muhammad Bin Ibrahim Bin Ja’far the famous scribe at Al Numaniya, well-known as Ibn Abu Zaynab, student of Al Kulayni, and he is author of ‘Al-Ghayba Wa Al-Tafseer’, and he and the Sheikh Al-Safwany, the contemporary of his, each one of them has an exact copy of (the book) ‘Al-Kafi’, and due to that you will see that he has dwelled a lot into Al-Kafi, and in a copy of Al-Numani is like that, and in a copy of Al-Safwany is like that’’.[17]
الحكاية الخامسة و الثلاثون [تشرّف رجل آخر بلقائه و هو عليه السّلام يزور أمير المؤمنين عليه السلام في يوم الأحد]
The thirty-fifth story – Ennoblement of another man with meeting him-ajfj, and he-ajfj was visiting Amir Al-Momineen-asws, upon him-asws be the greeting, during the day of Sunday.
السيد الأجل علي بن طاوس في جمال الأسبوع أنه شاهد أحد صاحب الزمان ع و هو يزور بهذه الزيارة أمير المؤمنين ع في اليقظة لا في النوم يوم الأحد و هو يوم أمير المؤمنين ع.
The majestic Seyyid Ali Bin Tawoos in ‘Jamal Al-Usbou’, he was one who witnessed Master-ajfj of the Time, and he was performing visitation rites with this Ziyarat of Amir Al-Momineen-asws in the wakefulness, not in the sleep, on the day of Sunday, and it is a day of Amir Al-Momineen-asws: –
السلام على الشجرة النبوية و الدوحة الهاشمية المضيئة المثمرة بالنبوة المونعة بالإمامة السلام عليك و على ضجيعيك آدم و نوح السلام عليك و على أهل بيتك الطيبين الطاهرين السلام عليك و على الملائكة المحدقين بك و الحافين بقبرك
‘The greetings be upon the tree of Prophet-hood, and the lofty tree of the luminous Hashemites, fruited with the Prophet-hood, assisted with the Imamate. The greetings be upon you-asws and upon the ones lying next to you-asws, Adam-as and Noah-as! The greetings be upon you-asws and upon the People-asws of your-asws Household, the goodly, the pure. The greetings upon you-asws and upon the Angels staring at you-asws, and the ones surrounding your-asws grave.
يا مولاي يا أمير المؤمنين هذا يوم الأحد و هو يومك و باسمك و أنا ضيفك فيه و جارك فأضفني يا مولاي و أجرني فإنك كريم تحب الضيافة و مأمول بالإجابة فافعل ما رغبت إليك فيه و رجوته منك بمنزلتك و آل بيتك عند الله و منزلته عندكم و بحق ابن عمك رسول الله صلى الله عليه و آله و عليكم أجمعين.
O my Master-asws! O Amir Al-Momineen-asws! This is a day of Sunday, and it is your-asws day, and with your-asws name, and I am your-asws guest during it, and your-asws neighbour. So, host me O my Master-asws and rescue me, for you-asws are benevolent. You-asws love the hosting and I am hopeful for the answer. So do what I am desiring regarding to you-asws during it and am hopeful from you-asws with your-asws status, and (the status of) People-asws of your-asws Household in the Presence of Allah-azwj, and His-azwj Status in your-asws presences, and by the right of the son-saww of your-asws uncle-as, Rasool-Allah-saww, may the Salawaat of Allah-azwj be upon him-saww and upon you-asws all!’’[18]
الحكاية السادسة و الثلاثون [لقاء السيد محمّد الآوي و روايته لنوع من الاستخارة بالسبحة]
The thirty-sixth story – Meeting of the Seyyid Muhammad Al-Aawy, and his reporting of a variety of ‘Al-Istikhara’ to be done with the rosary.
العلامة الحلي رحمه الله في منهاج الصلاح قال نوع آخر من الاستخارة رويته عن والدي الفقيه سديد الدين يوسف بن علي بن المطهر رحمه الله عن السيد رضي الدين محمد الآوي الحسيني عن صاحب الأمر ع و هو
The Allama Al-Hilli, may Allah-azwj have Mercy on him, in (the book) ‘Minhaj Al-Silah’, said, ‘Another type of Al-Istikhara is reported from my father, the jurist, the correct of religion, Yusuf Bin Ali Bin Al-Mat’har, may Allah-azwj have Mercy, from the Seyyid Razi Al-Deen Muhammad Al-Aawy Al-Husayni, from Master-ajfj of the command, and it is: –
أن يقرأ فاتحة الكتاب عشر مرات و أقله ثلاث مرات و الأدون منه مرة ثم يقرأ إِنَّا أَنْزَلْناهُ عشر مرات ثُمَّ يَقْرَأُ هَذَا الدُّعَاءَ ثَلَاثَ مَرَّاتٍ
‘One should recite Opening of the Book (Surah Al-Fatiha) ten times, and less than it is three times, and less than it is once. Then recite Surah Al-Qadr ten times. Then recite this supplication three times: –
اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ لِعِلْمِكَ بِعَوَاقِبِ الْأُمُورِ وَ أَسْتَشِيرُكَ لِحُسْنِ ظَنِّي بِكَ فِي الْمَأْمُولِ وَ الْمَحْذُورِ
‘O Allah-azwj! I seek Your-azwj Choice due to Your-azwj Knowledge with the consequences of the affairs, and I seek Your-azwj consultation due to the goodness of my thoughts with You-azwj in the hopeful and the cautious matters!
اللَّهُمَّ إِنْ كَانَ الْأَمْرُ الْفُلَانِيُّ قَدْ نِيطَتْ بِالْبَرَكَةِ أَعْجَازُهُ وَ بَوَادِيهِ وَ حُفَّتْ بِالْكَرَامَةِ أَيَّامُهُ وَ لَيَالِيهِ فَخِرْ لِي فِيهِ خِيَرَةً تَرُدُّ شَمُوسَهُ ذَلُولًا تَقْعَضُ أَيَّامَهُ سُرُوراً
O Allah-azwj! If the matter of so and so is attached with the Blessings, delay it or begin it, and surround his days and his nights with the benevolence. Choose a choice for me regarding it, turning back its difficulties into ease, spending its days in happiness.
اللَّهُمَّ إِمَّا أَمْرٌ فَآتَمِرُ وَ إِمَّا نَهْيٌ فَأَنْتَهِي
O Allah-azwj! Eighter it be a Command, so I implement it, and it is a Prohibition, so I desist (from it).
اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِرَحْمَتِكَ خِيَرَةً فِي عَافِيَةٍ
O Allah-azwj! I seek Your-azwj Choice with Your-azwj Mercy a choice in good health’.
ثُمَّ يَقْبِضُ عَلَى قِطْعَةٍ مِنَ السُّبْحَةِ وَ يُضْمِرُ حَاجَتَهُ وَ يُخْرِجُ إِنْ كَانَ عَدَدُ تِلْكَ الْقِطْعَةِ زَوْجاً فَهُوَ افْعَلْ وَ إِنْ كَانَ فَرْداً لَا تَفْعَلْ أَوْ بِالْعَكْسِ.
Then he should grab a bead from the rosary and think about his need and extract. It the number of that bead was a pair (even), so it would be to do it, and if it was individual (odd), not do it, or vice versa’’.[19]
الحكاية السابعة و الثلاثون [تشرّف الشيخ محمّد المشغري من جبل عامل بلقائه عليه السلام في النوم و شفاؤه من علته]
The thirty-seventh story – Ennoblement of the Sheikh Muhammad Al-Masghary from Jabal Amel with meeting him-ajfj, may the greetings upon him during the sleep, and his-ajfj healing him from the illness.
في كتاب إثبات الهداة بالنصوص و المعجزات للشيخ المحدث الجليل محمد بن الحسن الحر العاملي رحمه الله قال قد أخبرني جماعة من ثقات الأصحاب أنهم رأوا صاحب الأمر ع في اليقظة و شاهدوا منه معجزات متعددات و أخبرهم بعدة مغيبات و دعا لهم بدعوات مستجابات و أنجاهم من أخطار مهلكات.
In the book ‘Isbat Al Hadaat’ with the texts and the miracles of the Sheikh, the narrator, the majestic Muhammad Bin Al-Hassan Al-Hurr Al-Aamili, may Allah-azwj have Mercy on him, said, ‘A group of trusted ones of the companions informed me that they had seen Master-ajfj of the command during the wakefulness, and they had witnessed a number of miracles from him-ajfj, and he-ajfj had informed them with a number of hidden matters, and supplicated for them with Answered supplication, and rescued them from the destructive dangers.
قال رحمه الله و كنا جالسين في بلادنا في قرية مشغر في يوم عيد و نحن جماعة من أهل العلم و الصلحاء فقلت لهم ليت شعري في العيد المقبل من يكون من هؤلاء حيا و من يكون قد مات
He, may Allah-azwj have Mercy on him, said, ‘And we were seated in our city in the town of Masghar during a day of Eid, and we were a group from the people of knowledge and the righteousness. I said to them, ‘If only I was aware in the next Eid who from them would be alive and who would happen to have died’.
فقال لي رجل كان اسمه الشيخ محمد و كان شريكنا في الدروس أنا أعلم أني أكون في عيد آخر حيا و في عيد آخر حيا و عيد آخر إلى ست و عشرين سنة و ظهر منه أنه جازم بذلك من غير مزاح
A man whose name is the Sheikh Muhammad, said to me, and he was our participant in the lessons, ‘I know that I would be alive in the next Eid, and alive in the next Eid, and the next Eid, up to twenty-six years’, and it was apparent from him that he was being assertive with that from without mockery.
فقلت له أنت تعلم الغيب قال لا و لكني رأيت المهدي ع في النوم و أنا مريض شديد المرض فقلت له أنا مريض و أخاف أن أموت و ليس لي عمل صالح ألقى الله به
I said to him, ‘Do you know the hidden matters?’ He said, ‘No, but I saw Al-Mahdi-ajfj during the sleep while I was severely sick. I said to him-ajfj, ‘I am sick and am fearing from dying, and there is no righteous deed for me I can meet Allah-azwj with!’
فقال لا تخف فإن الله تعالى يشفيك من هذا المرض و لا تموت فيه بل تعيش ستا و عشرين سنة ثم ناولني كأسا كان في يده فشربت منه و زال عني المرض و حصل لي الشفاء و أنا أعلم أن هذا ليس من الشيطان.
He-ajfj said: ‘Do not fear, for Allah-azwj will Heal you from this sickness and you will not be dying in it. But you will be living for twenty-six years’. Then he-ajfj gave me a cup which was in his-ajfj hand. I drank from it and the illness declined away from me and the cure was achieved for me, and I am more knowing that this isn’t from the Satan-la’.
فلما سمعت كلام الرجل كتبت التأريخ و كان سنة ألف و تسعة و أربعين و مضت لذلك مدة و انتقلت إلى المشهد المقدس سنة ألف و اثنين و سبعين فلما كانت السنة الأخيرة وقع في قلبي أن المدة قد انقضت فرجعت إلى ذلك التأريخ و حسبته فرأيته قد مضى منه ست و عشرون سنة فقلت ينبغي أن يكون الرجل مات.
When I heard the speech of the man, I wrote down the date, and it was the year one thousand and forty-six, and a period passed for that, and I transferred to the Holy Shrine in the year one thousand and seventy-two. When it was the last year, it occurred in my heart that the period has expired, so I referred to that day and calculated it. I saw that twenty-six years had expired from it. I said, ‘It is befitting that the man would be dead’.
فما مضت مدة نحو شهر أو شهرين حتى جاءتني كتابة من أخي و كان في البلاد يخبرني أن الرجل المذكور مات.
A period of nor more than a month or two months had passed until a letter came to me from his brother, and he was in the city of Bahrain, informing me that the mentioned man had died’’.[20]
الحكاية الثامنة و الثلاثون [تشرّف الشيخ الحرّ العامليّ في المنام بلقائه عليه السّلام و استغاثته به عليه السّلام]
The thirty-eight story – Ennoblement of the Sheikh Al-Hurr Al-Aamili during the sleep with meeting him-ajfj, may the greeting be upon him-ajfj, and his crying out for help with him-ajfj, may the greeting be upon him-ajfj.
و في الكتاب المذكور قال رحمه الله إني كنت في عصر الصبي و سني عشر سنين أو نحوها أصابني مرض شديد جدا حتى اجتمع أهلي و أقاربي و بكوا و تهيئوا للتعزية و أيقنوا أني أموت تلك الليلة.
And in the mentioned book, he, may Allah-azwj have Mercy on him, said, ‘I was in the period of the childhood and my age was ten years or around it. A very severe illness afflicted me to the extent that my family members and my relatives gathered, and they cried and prepared for the consolation, and they were convinced that I would be dying in that illness.
فرأيت النبي و الأئمة الاثني عشر صلوات الله عليهم و أنا فيما بين النائم و اليقظان فسلمت عليهم و صافحتهم واحدا واحدا و جرى بيني و بين الصادق ع كلام و لم يبق في خاطري إلا أنه دعا لي.
I saw the Prophet-saww and the twelve Imams-asws, may the Salawaat of Allah-azwj be upon them-asws, and I was in what is between the sleep and the wakefulness. I greeted unto them-asws and shook their-asws hands, one by one, and talk flowed between me and Al-Sadiq-asws, and there did not remain in my mind except that he-asws supplicated for me.
فلما سلمت على الصاحب ع و صافحته بكيت و قلت يا مولاي أخاف أن أموت في هذا المرض و لم أقض وطري من العلم و العمل
I greeted unto the Master-ajfj and shook his-ajfj hand. I cried and said, ‘O my Master-ajfj! I fear that I am dying in this illness, and I have not yet spent (sufficient) time from the knowledge and the deeds’.
فقال ع لا تخف فإنك لا تموت في هذا المرض بل يشفيك الله تعالى و تعمر عمرا طويلا
He-ajfj said: ‘Do not fear, for you will not be dying in this illness. But Allah-azwj the Exalted will Heal you and you shall live a long age’.
ثم ناولني قدحا كان في يده فشربت منه و أفقت في الحال و زال عني المرض بالكلية و جلست و تعجب أهلي و أقاربي و لم أحدثهم بما رأيت إلا بعد أيام.
Then he-ajfj gave me a cup which was in his-ajfj hand. I drank from it, and I woke up at once, and the illness declined away from me totally, and I sat up, and my family members and my relatives were surprised, and I did not narrate to them with what I had seen except after (some) days’’.[21]
الحكاية التاسعة و الثلاثون [رؤية مصطفى الحمّود المهديّ عليه السّلام في منامه]
The thirty-ninth story – Sighting by Musatafa Al-Hammoud of Al-Mahdi-ajfj, may the greetings be upon him-ajfj, in his dream.
و حدثني الثقة الأمين آغا محمد المتقدم ذكره قال كان رجل من أهل سامراء من أهل الخلاف يسمى مصطفى الحمود و كان من الخدام الذين ديدنهم أذية الزوار و أخذ أموالهم بطرق فيها غضب الجبار
And it is narrated to me by the reliable, the trusted Agha Muhammad, his mention has preceded, said, ‘There was a man from the people Samarrah, from the people of the adversaries, named at Mustafa Al-Hamoud, and he was from the servants (of the shrine), those whose religion is to hurt the visitors and seize their wealth, wherein is Wrath of the Subduer.
و كان أغلب أوقاته في السرداب المقدس على الصفة الصغيرة خلف الشباك الذي وضعه هناك و من جاء من الزوار و يشتغل بالزيارة يحول الخبيث بينه و بين مولاه فينبهه على الأغلاط المتعارفة التي لا تخلو أغلب العوام منها بحيث لم يبق لهم حالة حضور و توجه أصلا.
And most of his timings he was in the Holy basement at the small ledge behind the window. He was placed over there, and the one from the visitors who comes and is pre-occupied with the visitation, the wicked would be a barrier between him and his Master-asws, he would alert him upon the common mistakes which most of the common folk would not be vacant from it, so that there would not remain for them a state of presence and attentiveness originally.
فرأى ليلة في المنام الحجة من الله الملك العلام ع فقال له إلى متى تؤذي زواري و لا تدعهم أن يزوروا ما لك و للدخول في ذلك خل بينهم و بين ما تقولون
He saw during the night in a dream, the Divine Authority from Allah-azwj, the king of the world (Al-Qaim-ajfj). He-ajfj said to him: ‘Until when will you be hurting my-ajfj visitors and not leaving them to be visiting? What is the matter with you and entering into that? Leave alone between them and what you are saying!’
فانتبه و قد أصم الله أذنيه فكان لا يسمع بعده شيئا و استراح منه الزوار و كان كذلك إلى أن ألحقه الله بأسلافه في النار.
He woke up suddenly, and Allah-azwj had Deafened his ears, so he did not hear anything after it, and the visitors rested from him, and it was like that until Allah-azwj Joined him with his ancestors in the Fire’’.[22]
الحكاية الأربعون [تشرّف أبي الحسن محمّد بن أحمد بن أبي اللّيث بلقائه عليه السّلام و تعليمه دعاء الفرج]
The fortieth story – Ennoblement of Abu Al-Hassan Muhammad Bin Ahmad Bin Abu Al-Lays, with meeting him‑ajfj, may the greeting be upon him-ajfj, and his-ajfj teaching him Du’a Al-Faraj (Supplication for the relief).
الشيخ الجليل أمين الإسلام فضل بن الحسن الطبرسي صاحب التفسير في كتاب كنوز النجاح قال دعاء علّمه صاحب الزمان عليه سلام الله الملك المنان أبا الحسن محمد بن أحمد بن أبي الليث رحمه الله تعالى في بلدة بغداد في مقابر قريش و كان أبو الحسن قد هرب إلى مقابر قريش و التجأ إليه من خوف القتل فنجي منه ببركة هذا الدعاء. قَالَ أَبُو الْحَسَنِ الْمَذْكُورُ إِنَّهُ عَلَّمَنِي أَنْ أَقُولَ
The majestic Sheikh, trustee of Al Ismal, Fazl Bin Al-Hassan Al-Tabarsee, author of the Tafseer, in the book ‘Kunouz Al-Najah’, said, ‘A supplication which Master-ajfj of the Time, may the Greeting of Allah-azwj, the King, the Benefactor, be upon him-ajfj, taught Abu Al-Hassan Muhammad Bin Ahmad Bin Abu Al-Lays, may Allah-azwj the Exalted have Mercy on him, in the city of Baghdad among the graves of Qureysh, and Abu Al-Hassan had fled to the graveyard of Qureysh and sought shelter to it from fear of being killed. He was saved from it by the Blessing of this supplication. Abu Al-Hassan, the mentioned, said, ‘He-ajfj taught me that I should be saying:
اللَّهُمَّ عَظُمَ الْبَلَاءُ وَ بَرِحَ الْخَفَاءُ وَ انْقَطَعَ الرَّجَاءُ وَ انْكَشَفَ الْغِطَاءُ وَ ضَاقَتِ الْأَرْضُ وَ مَنَعَتِ السَّمَاءُ وَ إِلَيْكَ يَا رَبِّ الْمُشْتَكَى وَ عَلَيْكَ الْمُعَوَّلُ فِي الشِّدَّةِ وَ الرَّخَاءِ
‘O Allah-azwj! Mighty is the affliction, and the hidden has been exposed, and the covering has been removed, and the earth is constricted, and the sky has prevented, and to You-azwj, O Lord‑azwj, is the complaint, and upon You-azwj is the hoped during the adversity and the well-being.
اللَّهُمَّ فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ أُولِي الْأَمْرِ الَّذِينَ فَرَضْتَ عَلَيْنَا طَاعَتَهُمْ فَعَرَّفْتَنَا بِذَلِكَ مَنْزِلَتَهُمْ فَفَرِّجْ عَنَّا بِحَقِّهِمْ فَرَجاً عَاجِلًا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ
O Allah-azwj! Send Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-saww, Masters-asws of the command, those You-azwj have Imposed obeying them-asws upon us, so we recognise their-asws status due to that. So Relieve from us, by their-asws right, an immediate relief like the blink of an eyes or even less.
يَا مُحَمَّدُ يَا عَلِيُّ اكْفِيَانِي فَإِنَّكُمَا كَافِيَايَ وَ انْصُرَانِي فَإِنَّكُمَا نَاصِرَايَ يَا مَوْلَايَ يَا صَاحِبَ الزَّمَانِ الْغَوْثَ الْغَوْثَ الْغَوْثَ أَدْرِكْنِي أَدْرِكْنِي أَدْرِكْنِي
O Muhammad-saww! O Ali-asws! Suffice me, for both of you-asws are my sufficers, and help me, for you-asws are both my helpers. O my Master-ajfj! O Master-ajfj of the Time! The relief! The relief! The relief! Come to me! Come to me! Come to me!’
قال الراوي إنه ع عند قوله يا صاحب الزمان كان يشير إلى صدره الشريف.
The reporter said, ‘During his words, ‘O Master-ajfj of the Time’, he-ajfj gestured to his-ajfj noble chest’’.[23]
الحكاية الحادية و الأربعون [تشرّف المولى أبي الحسن العاملي بلقائه عليه السّلام في النوم]
The forty-first story – Ennoblement of the master Abu Al-Hassan Al-Aamili with meeting him-ajfj, may the greeting be upon him-ajfj, in the sleep.
قال العالم النحرير النقاد البصير المولى أبو الحسن الشريف العاملي الغروي تلميذ العلامة المجلسي و هو جد شيخ الفقهاء في عصره صاحب جواهر الكلام من طرف أمه و ينقل عنه في الجواهر كثيرا صاحب التفسير الحسن الذي لم يؤلف مثله و إن لم يبرز منه إلا قليل إلا أن في مقدماته من الفوائد ما يشفي العليل و يروي الغليل و غيره قال في كتاب ضياء العالمين و هو كتاب كبير منيف على ستين ألف بيت كثير الفوائد قليل النظير قال في أواخر المجلد الأول منه في ضمن أحوال الحجة ع بعد ذكر قصة الجزيرة الخضراء مختصرا ما لفظه.
So said the scholar, the skilful, the insightful critic, the master Abu Al-Hassan Al-Shareef Al-Aamili Al-Gharwy, student of the Allama Al Majlisi, and he is grandfather of the Sheikh of the jurists in his era, author of ‘Jawahir Al Kalam’ from the side of his mother, and he copied a lot from him in ‘Al Jawahir’, author of the Tafseer, Al-Hassan the like of which has not been compiled, and he did not highlight from it except a little, except that in his preface from (the book) ‘Al Fawaid’ is what heals the sick, and saturates the thirsty, and other such. He said in the book ‘Ziya Al Alameen’, and it is a large outstanding book based upon sixty thousand couplets of a lot of benefit, few matches. He said in the end of the first volume from it, in describing the situations of the Divine Authority, after mentioned the story of the green island briefly what its wordings are: –
ثم إن المنقولات المعتبرة في رؤية صاحب الأمر ع سوى ما ذكرنا كثيرة جدا حتى في هذه الأزمنة القريبة فقد سمعت أنا من ثقات أن مولانا أحمد الأردبيلي رآه ع في جامع الكوفة و سأل منه مسائل و أن مولانا محمد تقي والد شيخنا رآه في الجامع العتيق بأصبهان
Then, the reliable transmissions regarding sighting Master-ajfj of the command, besides what we have mentioned, are very many even in these nearby times. I have heard from the reliable ones that out master Ahmad Al Ardebeli saw him-ajfj in the central Masjid of Al-Kufa and asked him-ajfj about some issues, and our master Muhammad Taqi, father of our Sheikh, saw him-ajfj in the ancient central Masjid at Isfahan.
و الحكاية الأولى موجودة في البحار و أما الثانية فهي غير معروفة و لم نعثر عليها إلا ما ذكره المولى المذكور رحمه الله في شرح مشيخة الفقيه في ترجمة المتوكل بن عمير راوي الصحيفة.
And the first story exists in Al-Bihar (Al-Anwaar), and as for the second, it is not well-known, we did not stumble upon it except what is mentioned by the mentioned master, may Allah-azwj have Mercy on him, in commentary of the jurist Sheikhs in a translation of Al Mutawakkil Bin Umeyr, reported of Al Saheefa.
قال رحمه الله إني كنت في أوائل البلوغ طالبا لمرضاة الله ساعيا في طلب رضاه و لم يكن لي قرار بذكره إلى أن رأيت بين النوم و اليقظة أن صاحب الزمان صلوات الله عليه كان واقفا في الجامع القديم بأصبهان قريبا من باب الطنبي الذي الآن مدرسي فسلمت عليه و أردت أن أقبل رجله فلم يدعني و أخذني فقبلت يده و سألت عنه مسائل قد أشكلت علي.
He, may Allah-azwj have Mercy on him, said, ‘I was in the times of adulthood seeking the Pleasure of Allah-azwj, striving in seeking His-azwj Pleasure, and there did not happen to be assurance with his-ajfj mentioned until I saw between the sleep and the wakefulness that Master-ajfj of the Time, may the Salawaat be upon him-ajfj, was standing in the ancient central Masjid at Isfahan, near to Al-Tanby door which now is my classroom. I greeted unto him-ajfj and wanted to kiss his-ajfj feet, but he-ajfj did not let me, and held me. So, I kissed his-ajfj hand and asked him-ajfj about issues which had been problematic upon me.
منها أني كنت أوسوس في صلاتي و كنت أقول إنها ليست كما طلبت مني و أنا مشتغل بالقضاء و لا يمكنني صلاة الليل و سألت عنه شيخنا البهائي رحمه الله تعالى
From these is that I used to be uncertain in my Salat and used to say it isn’t like what is demanded from me, and I was pre-occupied with re-doing it, and the night Salat was not possible for me. And I asked him-ajfj about our Sheikh Al Bahaie, may Allah-azwj the Exalted have Mercy on him.
فقال صل صلاة الظهر و العصر و المغرب بقصد صلاة الليل و كنت أفعل هكذا فسألت عن الحجة ع أصلي صلاة الليل فقال صلها و لا تفعل كالمصنوع الذيكنت تفعل إلى غير ذلك من المسائل التي لم يبق في بالي.
He-ajfj said: ‘Pray Salats Al-Zohr, and Al-Asr, and Al-Maghrib by aiming for the night Salat’. And I used to do like that. I asked the Divine Authority, ‘Shall I pray the night Salat?’ He-ajfj said: ‘Pray it and do not do like the doing which you have been doing’, up of other than that from the questions which do not remain in my mind.
ثم قلت يا مولاي لا يتيسر لي أن أصل إلى خدمتك كل وقت فأعطني كتابا أعمل عليه دائما فقال ع أعطيت لأجلك كتابا إلى مولانا محمد التاج و كنت أعرفه في النوم فقال ع رح و خذ منه
Then I said, ‘O my Master-ajfj! It is not easy for me to arrive to your-ajfj service all the time, so give me a book I can work upon constantly’. He-ajfj said: ‘I-ajfj have given a book for your reason to Muhammad Al-Taj’, and I used to know him in the dream. He-ajfj said: ‘Go and take from him!’
فخرجت من باب المسجد الذي كان مقابلا لوجهه إلى جانب دار البطيخ محلة من أصبهان فلما وصلت إلى ذلك الشخص فلما رآني قال لي بعثك الصاحب ع إلي قلت نعم فأخرج من جيبه كتابا قديما فلما فتحته ظهر لي أنه كتاب الدعاء فقبلته و وضعته على عيني و انصرفت عنه متوجها إلى الصاحب ع فانتبهت و لم يكن معي ذلك الكتاب.
I went out from the door of the Masjid which was parallel to his-ajfj face to a side of the door of Al-Bateekh, a locality from Isfahan, and I arrive to that person. When he saw me, he said to me, ‘The Master-ajfj has sent you to me?’ I said, ‘Yes’. He brought out an ancient book from his pocket. When I opened it, it was apparent to me that it was a book of supplication, and I placed it upon my eyes and left from him heading to the Master-ajfj. I woke up suddenly and that book did not happen to be with me.
فشرعت في التضرع و البكاء و الحوار لفوت ذلك الكتاب إلى أن طلع الفجر فلما فرغت من الصلاة و التعقيب و كان في بالي أن مولانا محمد هو الشيخ و تسميته بالتاج لاشتهاره من بين العلماء.
I began in the beseeching, and the crying and the talking at the loss of that book, until the dawn emerged. When I was free from the Salat and the follow-up acts of worship, and it was still in my mind that our master Muhammad (Al-Bahaie), he is the Sheikh, and named as Al Taj for his-ajfj indication from between the scholars.
فلما جئت إلى مدرسته و كان في جوار المسجد الجامع فرأيته مشتغلا بمقابلة الصحيفة و كان القاري السيد صالح أمير ذو الفقار الجرفادقاني فجلست ساعة حتى فرغ منه و الظاهر أنه كان في سند الصحيفة لكن للغم الذي كان لي لم أعرف كلامه و لا كلامهم و كنت أبكي
When I came to his classroom, and he was in the vicinity of the central Masjid, I saw him pre-occupied with facing the Parchment (Quran), and the reciter was the righteous Seyyid Ameer Zulfiqar Al-Jarfadqany. I saw for a while until he was free from it. And the apparent is that in the attribution of the Parchment, there was sadness for me, I neither recognised his speech nor their speeches, and I was crying.
فذهبت إلى الشيخ و قلت له رؤياي و كنت أبكي لفوات الكتاب فقال الشيخ أبشر بالعلوم الإلهية و المعارف اليقينية و جميع ما كنت تطلب دائما و كان أكثر صحبتي مع الشيخ في التصوف و كان مائلا إليه
I went to the Sheikh and told him my sighting and I was crying due to the loss of the book. The Sheikh said, ‘Receive glad tidings with the Divine Knowledge and the certain understanding, and entirety of what you used to constantly seek!’ And most of the companionship with the Sheikh was regarding the mysticism, and he was inclined to it.
فلم يسكن قلبي و خرجت باكيا متفكرا إلى أن ألقي في روعي أن أذهب إلى الجانب الذي ذهبت إليه في النوم فلما وصلت إلى دار البطيخ رأيت رجلا صالحا اسمه آغا حسن و كان يلقب بتاجا
My heart did not calm down, and I went out crying, thoughtful until it was cast in my dream that I should go the person whom I had gone to in the dream. When I arrived to the door of Al-Bateekh, I saw a righteous man, his name was Agha Hassan, and he was titled as ‘Taaj’.
فلما وصلت إليه و سلمت عليه قال يا فلان الكتب الوقفية التي عندي كل من يأخذه من الطلبة لا يعمل بشروط الوقف و أنت تعمل به و قال و انظر إلى هذه الكتب و كلما تحتاج إليه خذه
When I arrived to him and greeted unto him, he said, ‘O so and so! The trust books which are in my possession, everyone from the students who takes it does not act with the conditions of the trust, and you will act with it’. And he said, ‘And look at these books, and all what you are needy to, take it!’
فذهبت معه إلى بيت كتبه فأعطاني أول ما أعطاني الكتاب الذي رأيته في النوم فشرعت في البكاء و النحيب و قلت يكفيني و ليس في بالي أني ذكرت له النوم أم لا و جئت عند الشيخ و شرعت في المقابلة مع نسخته التي كتبها جد أبيه مع نسخة الشهيد و كتب الشهيد نسخته مع نسخة عميد الرؤساء و ابن السكون و قابلها مع نسخة ابن إدريس بواسطة أو بدونها
I went with him to a room of his books. The first of what he gave me was the very book which I had seen in the dream. I stared in the crying and mourning and said, ‘It suffices me’. And it did not come into my mind whether I should mention the dream to him or not, and I came to the presence of the Sheikh, and started in comparing with his copy which the grandfather of his father had written it, along with a copy of the martyr. And the books of the martyr, his copy with the copy of ‘The hope of the chiefs’ and Ibn Al-Sakoun and compared it with a copy of Ibn Idrees at Wasit, or with others.
و كانت النسخة التي أعطانيها الصاحب مكتوبة من خط الشهيد و كانت موافقة غاية الموافقة حتى في النسخ التي كانت مكتوبة على هامشها و بعد أن فرغت من المقابلة شرع الناس في المقابلة عندي و ببركة إعطاء الحجة ع صارت الصحيفة الكاملة في جميع البلاد كالشمس طالعة في كل بيت و سيما في أصبهان
And the copy which the owner of the library had given me was from the handwriting of the martyr, and it concurred at the peak of concurrence to the extent in the copy which was written upon its margins. And after I was free from comparing, the people began in the comparison in my presence, and by the Blessing of the Grant of the Divine Authority, it became ‘Saheefa Al-Kaamila’ in entirety of the cities, like the emerging sun in every house, and especially in Isfahan.
فإن أكثر الناس لهم الصحيفة المتعددة و صار أكثرهم صلحاء و أهل الدعاء و كثير منهم مستجابو الدعوة و هذه الآثار معجزة لصاحب الأمر ع و الذي أعطاني الله من العلوم بسبب الصحيفة لا أحصيها و ذكرها العلامة المجلسي رضوان الله عليه في إجازات البحار مختصرا.
For most of the people there are multi-sheets, and most of them became righteous, and the people of the supplications, and most of them were Answered supplications; and this impact is a miracle of Master-ajfj of the command, and that which Allah-azwj Gave me from the knowledge by the cause of the Saheefa cannot be counted, and the Allama Al Majlisi, may the Pleasure of Allah-azwj be upon him, mentioned it in brief in authorisations of Al-Bihar (last two volumes)’’.[24]
الحكاية الثانية و الأربعون [قصّة معمّر أبي الدنيا]
The forty-second story – Story of Muammar Abu Al-Dunya
حدث السيد الجليل و المحدث العليم النبيل السيد نعمة الله الجزائري في مقدمات شرح العوالي قال حدثني و أجازني السيد الثقة هاشم بن الحسين الأحسائي في دار العلم شيراز في المدرسة المقابلة للبقعة المباركة مزار السيد محمد عابد عليه الرحمة و الرضوان في حجرة من الطبقة الثانية على يمين الداخل قال حكى لي أستاذي الثقة المعدل الشيخ محمد الحرفوشي قدس الله تربته
The majestic Seyyid, and the narrator, the most knowledgeable, the noble, the Seyyid Ne’matullah Al Jazairy in the foreword of the commentary of ‘Al-Awaaly’. He said, ‘It is narrated to me and authorised to me by the reliable Hashim Bin Al-Husayn Al-Ahsaie in the house of knowledge of Shiraz in the school facing the Blessed spot, shrine of the Seyyid Muhamad Abid, may the Mercy and the Pleasure be upon him, in a room on the second floor on the right of the entrance. He said, ‘It was narrated to me by my teacher, the reliable, the just, the Sheikh Muhammad Al-Harfushi, may Allah-azwj Sanctify his soil.
قال لما كنت بالشام عمدت يوما إلى مسجد مهجور بعيد من العمران فرأيت شيخا أزهر الوجه عليه ثياب بيض و هيئة جميلة فتجارينا في الحديث و فنون العلم فرأيته فوق ما يصفه الواصف
He said, ‘When I was in Syria, one day I deliberated to Masjid Mahjour, far from Al Amran. I saw a Sheikh of a blossoming face. Upon him were white clothes and a beautiful appearance. We traded in the Hadith and skills of knowledge. I saw him as being above what the describer had described.
ثم تحققت منه الاسم و النسبة ثم بعد جهد طويل قال أنا معمر بن أبي الدنيا صاحب أمير المؤمنين و حضرت معه حروب صفين و هذه الشجة في رأسي و في وجهي من زجة فرسه.
Then I inquired from him the name and the lineage. Then, after a lengthy effort, he said, ‘I am Muammar Bin Abu Al Dunya, companion of Amir Al-Momineen-asws, and I have attended with him-asws the battle of Siffeen’, and this Sheikh was in my head and in my face (too close) from the noise of his horse.
ثم ذكر لي من الصفات و العلامات ما تحققت معه صدقه في كل ما قال ثم استجزته كتب الأخبار فأجازني عن أمير المؤمنين و عن جميع الأئمة ع حتى انتهى في الإجازة إلى صاحب الدار عجل الله فرجه و كذلك أجازني كتب العربية من مصنفيها كالشيخ عبد القاهر و السكاكي و سعد التفتازاني و كتب النحو عن أهلها و ذكر العلوم المتعارفة.
The he mentioned to me, from the descriptions and the signs, what proved his truthfulness with him in all what he had said. Then I sought his authorisation of books of Ahadith. He authorised me from Amir Al-Momineen-asws, and from entirety of the Imams-asws until the authorisation ended to owner of the house, may Allah-azwj Hasten his-ajfj relief, and like that he authorised me the Arabic books from its authors, like the Sheikh Abdul Qahir, and Al-Sakaky, and Sa’ad Al-Taftazany, and books of syntax from its people, and he mentioned known sciences.
ثم قال السيد رحمه الله إن الشيخ محمد الحرفوشي أجازني كتب الأحاديث الأصول الأربعة و غيرها من كتب الأخبار الإجازة و كذلك أجازني الكتب المصنفة في فنون العلوم
Then the Seyyid, may Allah-azwj have Mercy on him, said, ‘The Sheikh Muhammad Al-Harfushi authorised me the books of Ahadith, ‘Al-Usool Al-Arba’a’ and others from the books of Ahadith, the authorisation, and like that he authorised me the books authored in the skills of the sciences.
ثم إن السيد رضوان الله عليه أجازني بتلك الإجازة كلما أجازه شيخه الحرفوشي عن معمر بن أبي الدنيا صاحب أمير المؤمنين علي بن أبي طالب ع و أما أنا فأضمن ثقة المشايخ السيد و الشيخ و تعديلهما و ورعهما و لكني لا أضمن وقوع الأمر في الواقع على ما حكيت و هذه الإجازة العالية لم تتفق لأحد من علمائنا و لا محدثينا لا في الصدر السالف و لا في الأعصار المتأخرة انتهى.
Then the Seyyid, may the Pleasure of Allah-azwj be upon him, authorised me those authorisations every time Sheikh Al-Harfushi authorised him, from Muammar Bin Abu Al Dunya, companion of Amir Al-Momineen Ali-asws Bin Abu Talib-asws. And as for I, guarantee the reliability of the Sheikhs, the Seyyid and the Sheikh, and their moderation, and their devoutness. But I cannot guarantee the occurrence in the event based upon what is narrated, and this is the lofty authorisation, not having been given to anyone from our scholars, nor our narrators, nor in the ancestors, nor in the times to come’ – end.
و قال سبطه العالم الجليل السيد عبد الله صاحب شرح النخبة و غيره في إجازته الكبيرة لأربعة من علماء حويزة بعد نقل كلام جده و كأنه رضي الله عنه استنكر هذه القصة أو خاف أن تنكر عليه فتبرأ من عهدتها في آخر كلامه
And he said, ‘His grandson, the majestic scholar, the Seyyid Abdullah, author of the commentary ‘Al-Nakhab’ and others said in his great authorisation ‘Al Arba’a’ from the scholars of Huweyza, after copying the speech of his grandfather, and it is as if he, may Allah‑azwj be Pleased with him, disliked this story, or feared that it would be disliked upon him. So he disavowed from keeping it at the end of his speech.
و ليست بذلك فإن معمر بن أبي الدنيا المغربي له ذكر متكرر في الكتب و قصة طويلة في خروجه مع أبيه في طلب ماء الحياة و عثوره عليه دون أصحابه مذكورة في كتب التواريخ و غيرها و قد نقل منها نبذا صاحب البحار في أحوال صاحب الدار ع
And it isn’t like that, for Muammar Bin Abu Al DUnya Al-Magriby, there is a repeated mentioned of his in the books and lengthy stories regarding his going out with his father in seeking the water of life, and his stumbling upon it besides his companions in the books of history and others, and an overview has been transmitted from it by author of Al-Bihar (Al-Anwaar) regarding the situations of Master-ajfj of the house (in V 51).
و ذكر الصدوق في كتاب إكمال الدين أن اسمه علي بن عثمان بن خطاب بن مرة بن مؤيد الهمداني إلا أنه قال معمر أبي الدنيا بإسقاط بن و الظاهر أنه هو الصواب كما لا يخفى و ذكر أنه من حضرموت و البلد الذي هو مقيم فيه طنجة و روى عنه أحاديث مسندة بأسانيد مختلفة.
And Al-Sadouq mentioned in the book ‘Ikmal Al-Deen’ that his name is Ali Bin Usman Bin Khatab Bin Murrah Bin Muwayid Al-Hamdany, except that he said, ‘Muammar Abu Al-Dunya’, by dropping ‘Bin’, and the apparent is that it is the correct just as it is not hidden, and he mentioned he is from Hazramaut, and the city which he is staying it is Tanja. And he reported reliable Ahadith from him by various chains.
و أما ما نقله الشيخ في مجالسه عن أبي بكر الجرجاني أن المعمر المقيم ببلدة طنجة توفي سنة سبع عشرة و ثلاثمائة فليس بمناف شيئا لأن الظاهر أن أحدهما غير الآخر لتغاير اسميهما و قصتيهما و أحوالهما المنقولة و الله يعلم انتهى و شرح حال المعمر مذكور في آخر فتن البحار.
And as for what the Sheikh has transmitted in his ‘Majaalis’, from Abu Bakr Al-Jarjany, ‘Al-Muammar, the one staying in the city of Tanja died in the year three hundred and seventeen, so it does not contradict anything because the apparent is that one of the two is different to the other, due to the changes of their names and their stories, and their situations are transmitted, and Allah-azwj is more Knowing’ – end. And the commentary on the situation of Al Muammar is mentioned in the end of Al-Bihar (Al-Anwaar).
و قال السيد الجليل المعظم و الحبر المكرم السيد حسين ابن العالم العليم السيد إبراهيم القزويني رحمه الله في آخر إجازته لآية الله بحر العلوم و للعبد طريق آخر إلى الكتب الأربعة و غيرها لم يسمح الأعصار بمثلها و هو ما أجاز لي السيد السعيد الشهيد السيد نصر الله الحائري عن شيخه مولانا أبي الحسن عن شيخه الفاضل السيد نعمة الله عن شيخه السيد هاشم الأحسائي إلى آخر ما نقلناه.
And the Seyyid, the majestic, the revered, said, ‘And the report of the honourable Seyyid Husayn son of the knowledgeable scholar Al-Seyyid Ibrahim Al-Qazwiny, may Allah-azwj have Mercy on him, at the end of his authorisation of Ayatullah Bahr Al-Uloom, and to the servant of another way to the four books and others, did not allow with similar to it, and it is what is authorised to me by the Seyyid Al Saeed Al Shaheed Al-Seyyid Nasrullah Al Hairi, from his Sheikh our master Abu Al-Hassan, from his meritorious Sheikh Al-Seyyid Ne’matullah, from his Sheikh Al-Seyyid Hashim Al-Ahsaie, up to the end of what we transmitted.
و الشيخ محمد الحرفوشي من الأجلاء قال الشيخ الحر في أمل الآمل الشيخ محمد بن علي بن أحمد الحرفوشي الحريري العاملي الكركي الشامي كان فاضلا عالما أديبا ماهرا محققا مدققا شاعرا أديبا منشيا حافظا أعرف أهل عصره بعلوم العربية و ذكر له مؤلفات في الأدبية و شرح قواعد الشهيد و غيرها و ذكره السيد عليخان في سلافة العصر و بالغ في الثناء عليه و قال إنه توفي سنة 1059.
And the Sheikh Muhammad Al Harfushy is from the majestic ones. The Sheikh Al-Hurr said in ‘Amal Al Amaal’, ‘The Sheikh Muhammad Bin Ali Bin Ahmad Al-Harfushy Al-Aamili Al Karky Al-Shamy was meritorious, worker, disciplined, researcher, meticulous, poet, disciplined, reciter, memoriser, a spiritualist of the people of his era with the four sciences, and compilations have been mentioned for him in the literature, and commentary ‘Qawaid’ of Al Shaheed and others, and is mentioned by the Seyyid Aleyjan in the goodness of the era, and far-reaching in the praises upon him. And he said, ‘He died in the year 1059’’.[25]
الحكاية الثالثة و الأربعون [تشرّف السيّد محمّد باقر نجل المرحوم السيّد أحمد الحسينيّ القزوينيّ بلقائه عليه السّلام في المشهد الغرويّ]
The forty-third story – Ennoblement of the Seyyid Muhammad Baqir son of the late Al-Seyyid Ahmad Al-Husayni Al-Qazwiny, by meeting him-ajfj, may the greeting be upon him-ajfj, in Al Gharwy shrine (Al-Najaf).
حدثني سيد الفقهاء و سناد العلماء العالم الرباني المؤيد بالألطاف الخفية السيد مهدي القزويني الساكن في الحلة السيفية صاحب التصانيف الكثيرة و المقامات العالية أعلى الله تعالى مقامه فيما كتب بخطه قال حدثني والدي الروحاني و عمي الجسماني جناب المرحوم المبرور العلامة الفهامة صاحب الكرامات و الإخبار ببعض المغيبات السيد محمد باقر نجل المرحوم السيد أحمد الحسيني القزويني
It is narrated to me by the chief of the jurists and attribution of the scholars, the scholar, the spiritualist, the support with the hidden favours, the Seyyid Mahdy Al-Qazwiny, the dweller in Al-Hilla Al Seyfiya, author of a lot of books, and the lofty positions, may Allah-azwj the Exalted Raise his position, among what he wrote by his handwriting. He said, ‘It is narrated to me by my father the spiritualist, and my uncle physically, the revered, late, the righteous, the Allaama Al Fahamah, author of the extra-ordinary acts, and the Ahadith with some of the occultations, the Seyyid Muhammad Baqir son of the late Al-Seyyid Ahmad Al-Husayni Al-Qazwiny.
أن في الطاعون الشديد الذي حدث في أرض العراق من المشاهد و غيرها في عام ست و ثمانين بعد المائة و الألف و هرب جميع من كان في المشهد الغروي من العلماء المعروفين و غيرهم حتى العلامة الطباطبائي و المحقق صاحب كشف الغطاء و غيرهما بعد ما توفي منهم جم غفير و لم يبق إلا معدودين من أهله منهم السيد رحمه الله.
‘In the severe plague which occurred in the land of Al-Iraq, from the shrine and other (places) in the year eighty-one after one thousand and one hundred, and the entirety of the ones who were in Al Gharwy shrine (Al-Najaf) fled, from the well-known scholars and others, even the Allama Al Tabatabaie, and the researcher, author of ‘Kashf Al-Ghita’ and others, after a multitude of them had died, and there did not remain except a few from its inhabitants, from them was the Seyyid, may Allah-azwj have Mercy on him.
قال و كان يقول كنت أقعد اليوم في الصحن الشريف و لم يكن فيه و لا في غيره أحد من أهل العلم إلا رجلا معمما من مجاوري أهل العجم كان يقعد في مقابلي و في تلك الأيام لقيت شخصا معظما مبجلا في بعض سكك المشهد ما رأيته قبل ذلك اليوم و لا بعده مع كون أهل المشهد في تلك الأيام محصورين و لم يكن يدخل عليهم أحد من الخارج قال و لما رآني قال ابتداء منه أنت ترزق علم التوحيد بعد حين.
He said, ‘And he had said, ‘I was sitting in the noble courtyard today, and there did not happen to be anyone in it, nor anywhere else, anyone from the people of knowledge except a turbaned man from my neighbourhood from the Persian people. He was seated facing me, and in those days, I had met a person, revered, respected, in one of the markets of the shrine. I had not seen him before that day nor after it, along with the existence of the people of the shrine during those days, stranded, and no one from outside happened to enter to see them. He said, ‘And when he saw me, he said initiating from him, ‘You shall be Graced with knowledge of Tawheed after a while’.
و حدثني السيد المعظم عن عمه الجليل أنه رحمه الله بعد ذلك في ليلة من الليالي قد رأى ملكين نزلا عليه بيد أحدهما عدة ألواح فيها كتابة و بيد الآخر ميزان
And it is narrated to me by the Seyyid, the revered, from his majestic uncle, he, may Allah-azwj have Mercy on him, after that during a night from the nights, had seen two Angels descending unto him. In the hand of one of them was a number of tablets wherein was writing, and in the hand of the other was a scale.
فأخذا يجعلان في كل كفة من الميزان لوحا يوزنونها ثم يعرضون الألواح المتقابلة علي فأقرؤها و هكذا إلى آخر الألواح و إذا هما يقابلان عقيدة كل واحد من خواص أصحاب النبي ص و خواص أصحاب الأئمة ع مع عقيدة واحد من علماء الإمامية من سلمان و أبي ذر إلى آخر البوابين و من الكليني و الصدوقين و المفيد و المرتضى و الشيخ الطوسي إلى بحر العلوم خالي العلامة الطباطبائي و من بعده من العلماء.
They took to place a table in each hand of the scale, weighing it, then they displayed the tablets facing towards me. I read these, and like that up to the last of the tablets, and they were comparing the beliefs of each one from the special ones of the companions of the Prophet-saww, and special ones of the companions of the Imams-asws, along with the beliefs of each one of the Imamites scholars, from Salman-ar, and Abu Zarr-ar, up to the end of the access men, and from Al-Kulayni, and the two Sadouqs, and Al-Mufeed, and Al-Murtaza, and the Sheikh Al-Tusi, up to Bahr Al-Uloom, my maternal uncle, the Allama Al-Tabatabaie, and from the scholars after him.
قال فاطلعت في ذلك المنام على عقائد جميع الإمامية من الصحابة و أصحاب الأئمة ع و بقية علماء الإمامية و إذا أنا محيط بأسرار من العلوم لو كان عمري عمر نوح ع و أطلب هذه المعرفة لما أحطت بعشر معشار ذلك و ذلك بعد أن قال الملك الذي بيده الميزان للملك الآخر الذي بيده الألواح اعرض الألواح على فلان فإنا مأمورون بعرض الألواح عليه فأصبحت و أنا علامة زماني في العرفان.
He said, ‘In that dream, the beliefs of the entirety of the Imamites, from the companions and companions of the Imams-asws were notified, and remainder of the Imamites scholars, and behold, I encompassed the secrets of the sciences, even if I had lived the age of Noah-as and sought this understanding, I could not have encompassed even a tenth of a tenth of that, and that is after the Angel in whose hand was the scale, said to the other Angels in whose hands were the tablets, ‘Display the tablets to so and so, for I am Commanded with displaying the tablets to him!’ I woke up in the morning and I am an Allamah of my time in the gnosis.
فلما جلست من المنام و صليت الفريضة و فرغت من تعقيب صلاة الصبح فإذا بطارق يطرق الباب فخرجت الجارية فأتت إلي بقرطاس مرسول من أخي في الدين المرحوم الشيخ عبد الحسين الأعشم فيه أبيات يمدحني فيها فإذا قد جرى على لسانه في الشعر تفسير المنام على نحو الإجمال قد ألهمه الله تعالى ذلك و أما أبيات المدح فمنها قوله شعرا.
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When I sat up from the sleep and prayed the obligatory Salat and was free from the follow-up acts of worship of the morning Salat, there was a knocker knocking on the door. The maid went out and came to me with a paper, a correspondence from my brother in the religion, the late, the Sheikh Abdul Husayn Al Asham, wherein were couplets praising me in it. There had flowed upon his tongue in the poems, the interpretation of the dream, upon an approximation of the summary. Allah-azwj the Exalted had Inspired him of that. And as for the praising couplets, from these are the words of the poet, ‘We hope for happiness, and the lofty happiness is for you. By you is the ending of the loftiness which had begun with your maternal uncle’.
و قد أخبرني بعقائد جملة من الصحابة المتقابلة مع بعض العلماء الإمامية و من جملة ذلك عقيدة المرحوم خالي العلامة بحر العلوم في مقابلة عقيدة بعض أصحاب النبي ص الذين هم من خواصه و عقيدة علماء آخرين الذين يزيدون على السيد المرحوم المذكور أو ينقصون إلا أن هذه الأمور لما كانت من الأسرار التي لا يمكن إباحتها لكل أحد لعدم تحمل الخلق لذلك مع أنه رحمه الله أخذ علي العهد إلا أبوح به لأحد و كانت تلك الرؤيا نتيجة قول ذلك القائل الذي تشهد القرائن بكونه المنتظر المهدي.
And he had informed me with the beliefs of the total of the companions, compared with some of the Imamites scholars, and from a summary of that are the beliefs of the late, my uncle, the Allamah Bahr Al-Uloom in comparison to the beliefs of some of the companions of the Prophet-saww, those who were from his-saww special ones, and beliefs of other scholars, those who were increasing upon the late mentioned Seyyid, or they were deficient, except that these affairs, when they happened to be from the secrets which is not possible to be allowed for every one due to the impossibility for the people tolerating that, along with that he, may Allah-azwj have Mercy on him, took a pact upon me not to say it to anyone, and that dream is a result of the words of that speaker who the generations will testify that he-ajfj happens to be the awaited Al-Mahdi-ajfj.
قلت و هذا السيد المبجل كان صاحب أسرار خاله العلامة بحر العلوم و خاصته و صاحب القبة المواجهة لقبة شيخ الفقهاء صاحب جواهر الكلام في النجف الأشرف و حدثني السيد المعظم المزبور و غيره بجملة من كراماته ذكرناها في دار السلام.
I said, ‘And this esteemed scholar was owner of secrets of his maternal uncle, the Allama Bahr Al-Uloom, and his special one, and companion of the dome facing the dome of the Sheikh of the jurists, author of ‘Jawahir Al Kalaam’ in the noble Al-Najaf. And it is narrated to me by the Seyyid, the revered Al-Mazbour and others with a summary of his extra-ordinary acts, we have mentioned in ‘Dar Al Salaam’’.[26]
الحكاية الرابعة و الأربعون [تشرّف السيّد مهديّ القزويني بلقائه عليه السلام في الحلّة في داره في مجلس بحثه و قد شاهده جمع من أصحابه]
The forty-fourth story – Ennoblement of the Seyyid Mahdi Al-Qazwiny with meeting him-ajfj, may the greetings be upon him-ajfj in his house in research gathering, and entirety of his companions had witnessed him-ajfj.
حدثني جماعة من الأفاضل الكرام و الصلحاء الفخام منهم السيد السند و الحبر المعتمد زبدة العلماء الأعلام و عمدة الفقهاء العظام حاوي فنون الفضل و الأدب و حائز معالي الحسب و النسب الآميرزا صالح دام علاه ابن سيد المحققين و نور مصباح المجاهدين وحيد عصره و فريد دهره سيدنا المعظم السيد مهدي المتقدم ذكره أعلى الله مقامه و رفع في الخلد أعلامه
It is narrated to me from the meritorious ones, the honourable ones, the righteous ones, the excellent one from them, the Seyyid, the attributed, and the spiritualist, the reliable, the choices of the scholars of the world, and pillar of the revered jurists, expert on the skills of the merits and the discipline, and the holder of the loftiness of the affiliation and the lineage, the Mirza Salih, may his loftiness be perpetual, son of chief of the researchers, and light of the lamp of the fighters, one of his era, and individual of his time, our revered master the Seyyid Mahdi, the afore mentioned, may Allah-azwj Raise his position and Raise his flag in the eternality.
و قد كنت سألت عنه سلمه الله أن يكتب لي تلك الحكايات الآتية المنسوبة إلى والده المعظم التي سمعتها من الجماعة فإن أهل البيت أدرى بما فيه مع ما هو عليه من الإتقان و الحفظ و الضبط و الصلاح و السداد و الاطلاع و قد صاحبته في طريق مكة المعظمة ذهابا و إيابا فوجدته أيده الله بحرا لا ينزح و كنزا لا ينفد فكتب إلي مطابقا لما سمعته من تلك العصابة.
And I had asked about him, may Allah-azwj Keep him safe, that he write down for me those stories which are attributed to his revered father, which I had heard from the community, for the family members know what is in it along with what he is upon, from the consensus and the memorisation, and the exactness, and the righteousness, and the correctness, and the notification, and I had accompanied him in a road of the revered Makkah, going and returning. I found him, may Allah-azwj Support him, to be an imperishable ocean, and a treasure not to deplete. He wrote to me in accordance with what I had heard from that group.
و كتب أخوه العالم النحرير و صاحب الفضل المنير السيد الأمجد السيد محمد سلمه الله تعالى في آخر ما كتبه سمعت هذه الكرامات الثلاثة سماعا من لفظ الوالد المرحوم المبرور عطر الله مرقده صورة ما كتبه.
And his brother, the scholar, the skilful and author of ‘Al-Fazl Al-Minbar’, the glorious Seyyid, the Seyyid Muhammad, may Allah-azwj the Exalted Keep him safe, said at the end of what he wrote, ‘I heard of these three extraordinary acts, having heard from the wordings of the late Al-Walid, the righteous, may Allah-azwj Perfume his grave. An outline of what he wrote is: –
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ حدثني بعض الصلحاء الأبرار من أهل الحلة قال خرجت غدوة من داري قاصدا داركم لأجل زيارة السيد أعلى الله مقامه فصار ممري في الطريق على المقام المعروف بقبر السيد محمد ذي الدمعة فرأيت على شباكه الخارج إلى الطريق شخصا بهي المنظر يقرأ فاتحة الكتاب فتأملته فإذا هو غريب الشكل و ليس من أهل الحلة.
‘In the Name of Allah-azwj the Beneficent, the Merciful! It is narrated to me by one of the righteous ones from the people of Al-Hilla. He said, ‘I went out early morning from my house aiming for your house for the reason of visiting the Seyyid, may Allah-azwj Raise his position. In my passing by I came to be in the road at the position well-known as the grave of the Seyyid Muhammad, ‘The one with the teardrops’. I saw at his window outside to the road, and there was a good-looking person reciting Opening of the Book (Surah Al Fatiha). I contemplated him, and there he was of the looks of a stranger, and he wasn’t from the people of Al-Hilla.
فقلت في نفسي هذا رجل غريب قد اعتنى بصاحب هذا المرقد و وقف و قرأ له فاتحة الكتاب و نحن أهل البلد نمر و لا نفعل ذلك فوقفت و قرأت الفاتحة و التوحيد فلما فرغت سلمت عليه فرد السلام و قال لي يا علي أنت ذاهب لزيارة السيد مهدي قلت نعم قال فإني معك.
I said within myself, ‘This man is a stranger who is looking after the occupant of this grave, and trust, and he is reciting Opening of the Book (Surah Al Fatiha) for him, and we are people of the city. We just pass by and do not do that. I paused and recited (Surahs) Al-Fatiha and Al-Tawheed. When I was free, I greeted unto him. He responded the greeting and said to me, ‘O Ali! Are you going to visit the Seyyid Mahdy?’ I said, ‘Yes’. He said, ‘Then I shall (come) with you’.
فلما صرنا ببعض الطريق قال لي يا علي لا تحزن على ما أصابك من الخسران و ذهاب المال في هذه السنة فإنك رجل امتحنك الله بالمال فوجدك مؤديا للحق و قد قضيت ما فرض الله عليك و أما المال فإنه عرض زائل يجيء و يذهب
When we came to one of the roads, he said to me, ‘O Ali! Do not grieve upon what has afflicted you from the losses and the going away of the wealth in this year, for you are a man Allah-azwj is Testing you with the wealth. He-azwj found you fulfilling of the right, and you have fulfilled whatever Allah-azwj had Imposed upon you. And as for the wealth, it is a fleeting display, it come and goes’.
و كان قد أصابني خسران في تلك السنة لم يطلع عليه أحد مخافة الكسر فاغتممت في نفسي و قلت سبحان الله كسري قد شاع و بلغ حتى إلى الأجانب إلا أني قلت له في الجواب الحمد لله على كل حال
And losses had afflicted me during that year I have not notified anyone upon it, fearing the fragmentation. I was saddened within myself and said, ‘Glory be to Allah-azwj! It is as if my secret has been spread and has reached to the extent of the two sides, and I only said to him in the answer, ‘The Praise is for Allah-azwj upon every situation’.
فقال إن ما ذهب من مالك سيعود إليك بعد مدة و ترجع كحالك الأول و تقضي ما عليك من الديون.
He said, ‘Whatever has gone from your wealth will return to you after a period, and you will return to be like your former state, and you will pay back whatever is upon you of the debts’.
قال فسكت و أنا مفكر في كلامه حتى انتهينا إلى باب داركم فوقفت و وقف فقلت ادخل يا مولاي فأنا من أهل الدار فقال لي ادخل أنت أنا صاحب الدار فامتنعت فأخذ بيدي و أدخلني أمامه فلما صرنا إلى المسجد وجدنا جماعة من الطلبة جلوسا ينتظرون خروج السيد قدس سره من داخل الدار لأجل البحث و مكانه من المجلس خال لم يجلس فيه أحد احتراما له و فيه كتاب مطروح.
He said, ‘I was silent, and I was thoughtful regarding his speech until we ended to the door of your house. I paused and he paused. I said, ‘Enter, O my master, for I am from the people of the house’. He said to me, ‘You enter, I am owner of the house’. I refused, so he held my hand and entered me in front of him. When we came to the Masjid, we found a group of students seated awaiting the coming out of the Seyyid, holy be his secret, from inside the house for the reason of the discussion, and his place from the gathering was vacant, no one had sat in it in respect to him, and in it was a book having been dropped.
فذهب الرجل و جلس في الموضع الذي كان السيد قدس سره يعتاد الجلوس فيه ثم أخذ الكتاب و فتحه و كان الكتاب شرائع المحقق قدس سره ثم استخرج من الكتاب كراريس مسودة بخط السيد قدس سره و كان خطه في غاية الضعف لا يقدر كل أحد على قراءته
The man went and sat in the place which the Seyyid, holy be his secret, used to sit in. Then he grabbed the book and opened it, and the books was of laws of the researchers, holy be his secret. Then he extracted papers from the book, inked with the handwriting of the Seyyid, holy be his secret, and his handwriting was in the peak of weakness, everyone was not able upon reading it.
فأخذ يقرأ في تلك الكراريس و يقول للطلبة أ لا تعجبون من هذه الفروع و هذه الكراريس هي بعض من جملة كتاب مواهب الأفهام في شرح شرائع الإسلام و هو كتاب عجيب في فنه لم يبرز منه إلا ست مجلدات من أول الطهارة إلى أحكام الأموات.
He took to reading in those papers and saying to the students: ‘Are you not wondering from this branch, and these papers, and it is from part of the total book in talents of the understanding in commentary of the laws of Al-Islam? And it is a strange book in its skill, not highlighting from it except six volumes, from the beginning of the cleanliness up to the ruling of the deceased’.
قال الوالد أعلى الله درجته لما خرجت من داخل الدار رأيت الرجل جالسا في موضعي فلما رآني قام و تنحى عن الموضع فألزمته بالجلوس فيه و رأيته رجلا بهي المنظر وسيم الشكل في زي غريب فلما جلسنا أقبلت عليه بطلاقة وجه و بشاشة و سؤال عن حاله و استحييت أن أسأله من هو و أين وطنه
Al-Walid, may Allah-azwj Raise his rank, said, ‘When I went out from inside of the house, I saw a man seated in my place. When he saw me, he stood up and stepped aside from the place. I necessitated him with the sitting in it and I saw him to be a good-looking man of face in the garb of a stranger. When we were seated, I turned to him with a facing face and smile and asked about his situation and I was too embarrassed to ask him who he was, and where his homeland was.
ثم شرعت في البحث فجعل الرجل يتكلم في المسألة التي نبحث عنها بكلام كأنه اللؤلؤ المتساقط فبهرني كلامه فقال له بعض الطلبة اسكت ما أنت و هذا فتبسم و سكت.
Then I began in the discussion. Then man went on to speak regarding the issue which we were discussing with such a talk, as if he was dropping pearls. His talk dazzled me. One of the students said to him, ‘Be quiet! What are you (compared to) this one?’ He smiled and was silent.
قال رحمه الله فلما انقضى البحث قلت له من أين كان مجيئك إلى الحلة فقال من بلد السليمانية فقلت متى خرجت فقال بالأمس خرجت منها و ما خرجت منها حتى دخلها نجيب باشا فاتحا لها عنوة بالسيف و قد قبض على أحمد باشا الباباني المتغلب عليها و أقام مقامه أخاه عبد الله باشا و قد كان أحمد باشا المتقدم قد خلع طاعة الدولة العثمانية و ادعى السلطنة لنفسه في السليمانية.
He, may Allah-azwj have Mercy on him, terminated the discussion. I said to him, ‘From where is your coming to Al-Hilla?’ He said, ‘From the city of Al Suleymaniya’. I said, ‘When did you go out?’ He said, ‘Yesterday I went out from it, and I did not go out from it until Najeeb Pasha entered it and forcibly conquered it with the sword, and he captured Ahmad Pasha Al-Babany, overcoming upon it, and his brother Abdullah Pasha is standing in his place, and Ahmad Pasha, the preceding, had given up obedience to the Ottoman empire, and has claimed the authority for himself in Al-Suleymaniya’.
قال الوالد قدس سره فبقيت مفكرا في حديثه و أن هذا الفتح و خبره لم يبلغ إلى حكام الحلة و لم يخطر لي أن أسأله كيف وصلت إلى الحلة و بالأمس خرجت من السليمانية و بين الحلة و السليمانية ما تزيد على عشرة أيام للراكب المجد.
Al Walid, holy be his secret, said, ‘I remained thoughtful regarding his narration, and that this conquest and its news had not reached to the rulers of Al-Hilla, and it did not occur to me that I should ask him how he had arrived to Al-Hilla and he had come out yesterday from Al-Suleymaniya, and between Al-Hilla and Al Suleymaniya is what exceeds upon ten days for a glorious (fast) rider.
ثم إن الرجل أمر بعض خدمة الدار أن يأتيه بماء فأخذ الخادم الإناء ليغترف به ماء من الحب فناداه لا تفعل فإن في الإناء حيوانا ميتا فنظر فيه فإذا فيه سام أبرص ميت فأخذ غيره و جاء بالماء إليه فلما شرب قام للخروج.
Then the man instructed one of the servants of the house that he brings him some water. The servant took the container in order to scoop water with it from the well. He called out at him, ‘Do not do so, for there is a dead animal in the container’. He looked into it and there was a dead gecko in it. He took another and came with the water to him. When he had drunk, he stood up for going out.
قال الوالد قدس سره فقمت لقيامه فودعني و خرج فلما صار خارج الدار قلت للجماعة هلا أنكرتم على الرجل خبره في فتح السليمانية فقالوا هلا أنكرت عليه.
Al Walid, holy be his secret, said, ‘I stood at his standing, and he bade me farewell and went out. When he came to be outside the house, I said to the group, ‘Why didn’t you deny to the man his news regarding the conquest of Al-Suleymaniya?’ They said, ‘Why didn’t you deny upon him?’
قال فحدثني الحاج علي المتقدم بما وقع له في الطريق و حدثني الجماعة بما وقع قبل خروجي من قراءته في المسودة و إظهار العجب من الفروع التي فيها.
He said, ‘It is narrated to me by Al-Haaj Ali, the preceding, with what had occurred for him in the road, and it is narrated to me by the group with what had occurred before my going out from his reading in the draft, and manifestation of the wonder from the branches which were therein.
قال الوالد أعلى الله مقامه فقلت اطلبوا الرجل و ما أظنكم تجدونه هو و الله صاحب الأمر روحي فداه
Al Walid, may Allah-azwj Raise his position, said, ‘I said, ‘Seek out the man, and I don’t think you will be finding him. By Allah-azwj! He-ajfj is Master-ajfj of the command! May my soul be sacrificed for him-ajfj!’
فتفرق الجماعة في طلبه فما وجدوا له عينا و لا أثرا فكأنما صعد في السماء أو نزل في الأرض.
The group dispersed in search for him. They neither found an eye for him nor any trace. It is as if he had ascended in the sky or descended into the earth.
قال فضبطنا اليوم الذي أخبر فيه عن فتح السليمانية فورد الخبر ببشارة الفتح إلى الحلة بعد عشرة أيام من ذلك اليوم و أعلن ذلك عند حكامها بضرب المدافع المعتاد ضربها عند البشائر عند ذوي الدولة العثمانية.
He said, ‘We precisely set the date regarding which he had informed about the conquest of Al-Suleymaniya. The news arrive with the glad tidings of the conquest, to Al-Hilla after ten days from that day, and that was announced in the presence of its rulers by the striking of the tambourines which are usually struck during good news with the people of the Ottoman empire.
قلت الموجود فيما عندنا من كتب الأنساب أن اسم ذا الدمعة حسين و يلقب أيضا بذي العبرة و هو ابن زيد الشهيد بن علي بن الحسين ع و يكنى بأبي عاتقة و إنما لقب بذي الدمعة لبكائه في تهجده في صلاة الليل و رباه الصادق ع
I said, ‘The existent among what is in our possession, from the books of the lineages, is that the name of ‘The one with the tears’ is Husayn, and his title as well is ‘The one with the tears’, and he is a son of Zayd the martyr son of Ali-asws Bin Al-Husayn-asws, and he is teknonymed as Abu Aatiqa, and rather he has been titled as ‘The one with the tears’, due to his crying in his standing during the night Salat, and Al-Sadiq-asws had nourished him.
فأرثه علما جما و كان زاهدا عابدا و توفي سنة خمس و ثلاثين و مائة و زوج ابنته بالمهدي الخليفة العباسي و له أعقاب كثيرة و لكنه سلمه الله أعرف بما كتب.
All the scholars eulogised him, and he was an ascetic, a worshipper, and he died in the year one hundred and thirty-five, and his daughter married Al Mahdy, the Abbasid caliph, and for him is a lot of posterity, but he, may Allah-azwj Keep him safe, I know with what he has written’’.[27]
الحكاية الخامسة و الأربعون [تشرّف آخر له في الجزيرة بقرية المزيديّة]
The forty-fifth story – Another ennoblement of his in the island at the town of Al-Mazidiya.
قال سلمه الله و حدثني الوالد أعلى الله مقامه قال لازمت الخروج إلى الجزيرة مدة مديدة لأجل إرشاد عشائر بني زبيد إلى مذهب الحق و كانوا كلهم على رأي أهل التسنن و ببركة هداية الوالد قدس سره و إرشاده رجعوا إلى مذهب الإمامية كما هم عليه الآن و هم عدد كثير يزيدون على عشرة آلاف نفس و كان في الجزيرة مزار معروف بقبر الحمزة بن الكاظم يزوره الناس و يذكرون له كرامات كثيرة و حوله قرية تحتوي على مائة دار تقريبا.
He, may Allah-azwj Keep him safe, said, ‘And it is narrated to me by Al-Walid, may Allah-azwj Raise his position, said, ‘I had to go out to the island for a long period or the reason of guiding the clan of Zabd to the doctrine of the truth, and all of they were upon a view of the people of the Sunnis, and by the Blessing of the guidance of Al Walid, holy be his secret, and his guidance, they returned to the doctrine of the Imamites, just as they are upon it now, and they are a large number, exceeding upon ten thousand persons, and in the island there was a shrine known as the grave of Hamza son of Al-Kazim-asws. The people were visiting it and mentioning many extraordinary events for it, and around it is a town inclusive upon nearly one hundred houses.
قال قدس سره فكنت أستطرق الجزيرة و أمر عليه و لا أزوره لما صح عندي أن الحمزة بن الكاظم مقبور في الري مع عبد العظيم الحسني فخرجت مرة على عادتي و نزلت ضيفا عند أهل تلك القرية فتوقعوا مني أن أزور المرقد المذكور فأبيت و قلت لهم لا أزور من لا أعرف و كان المزار المذكور قلت رغبة الناس فيه لإعراضي عنه.
He, holy be his secret, said, ‘I used to peek at the island and pass by it, and I had not visited it due to what was correct in my view that Al-Hamza, son of Al-Kazim-asws, had been buried in Al-Rayy along with Abdul Azeem Al-Hasany. So, I went out one, upon my norm, and I descended as a guest with the people of that town. They anticipated from me that I would be visiting the mentioned grave. I refused and said to them, ‘I will not visit the one I don’t know’, and the mentioned shrine, I said, is desired by the people due to my turning away from it.
ثم ركبت من عندهم و بت تلك الليلة في قرية المزيدية عند بعض ساداتها فلما كان وقت السحر جلست لنافلة الليل و تهيأت للصلاة فلما صليت النافلة بقيت أرتقب طلوع الفجر و أنا على هيئة التعقيب إذ دخل علي سيد أعرفه بالصلاح و التقوى من سادة تلك القرية فسلم و جلس.
Then I rode from their presence and spent the night in the town Al-Mazidiya with one of their chiefs. When it was time of pre-dawn, I sat for the optional night Salat and I prepared for the Salat. When I had prayed the optional Salat, I remained watching out for emergence of dawn, and I was upon the follow-up acts of worship, when there entered to see me, a chief I knew as being with the righteousness and piety, from the chiefs of that town. He greeted and sat down.
ثم قال يا مولانا بالأمس تضيفت أهل قرية الحمزة و ما زرته قلت نعم قال و لم ذلك قلت لأني لا أزور من لا أعرف و الحمزة بن الكاظم مدفون بالري
Then he said, ‘O our master! Yesterday you were hosted by the people of the town of Hamza and did not visit him’. I said, ‘Yes (I did not)’. He said, ‘And why is that so?’ I said, ‘I will not visit the one I don’t know, and Al-Hamza son of Al-Kazim-asws is buried at Al-Rayy!’
فقال رب مشهور لا أصل له ليس هذا قبر الحمزة بن موسى الكاظم و إن اشتهر أنه كذلك بل هو قبر أبي يعلى حمزة بن القاسم العلوي العباسي أحد علماء الإجازة و أهل الحديث و قد ذكره أهل الرجال في كتبهم و أثنوا عليه بالعلم و الورع.
He said, ‘Perhaps it is famous, but there is no origin for it. This grave isn’t of Al-Hamza son of Musa Al-Kazim-asws, and even though it is famous that it is like that. But it is a grave of Abu Ya’la Hamza Bin Al-Qasim Al-Alawy, Al-Abbasi, of the scholar of the authorising ones, and people of Hadith, and the people of men (narrators) have mentioned him in their books and praised upon him as being with the knowledge and the devoutness’.
فقلت في نفسي هذا السيد من عوام السادة و ليس من أهل الاطلاع على الرجال و الحديث فلعله أخذ هذا الكلام عن بعض العلماء ثم قمت لأرتقب طلوع الفجر فقام ذلك السيد و خرج و أغفلت أن أسأله عمن أخذ هذا لأن الفجر قد طلع و تشاغلت بالصلاة.
I said within myself, ‘This chief is from the normal chiefs, and he isn’t from the people of notification upon the men (narrators) and the Hadith. Perhaps he has taken this speech from one of the scholars’. Then I stood up to watch out for the emergence of dawn. That chief stood up and went out, and I was heedless from asking him about who he had taken this from, because the dawn had emerged, and I pre-occupied with the Salat.
فلما صليت جلست للتعقيب حتى طلع الشمس و كان معي جملة من كتب الرجال فنظرت فيها و إذا الحال كما ذكر فجاءني أهل القرية مسلمين علي و في جملتهم ذلك السيد فقلت جئتني قبل الفجر و أخبرتني عن قبر الحمزة أنه أبو يعلى حمزة بن القاسم العلوي فمن أين لك هذا و عمن أخذته
When I had prayed Salat, I sat down for the follow-up acts of worship until the sun emerged, and with me was a total of the books of men (narrators). I looked into these and there was the state just as he had mentioned. The people of the town came to me greeting unto me, and in their total was that chief. I said, ‘You had come to be before the dawn and had informed me about the grave of Al-Hamza that he is Abu Ya’la Bin Al-Qasim Al-Alawy. So, from where is this for you, and who have you taken it from?’
فقال و الله ما جئتك قبل الفجر و لا رأيتك قبل هذه الساعة و لقد كنت ليلة أمس بائتا خارج القرية في مكان سماه و سمعنا بقدومك فجئنا في هذا اليوم زائرين لك.
He said, ‘By Allah-azwj! Neither did I come to you before the dawn nor have I seen you before this time, and last night I had spent the night outside the town in a place’ – he named – ‘And he heard of your arrival, so we came during this day visiting to you’.
فقلت لأهل القرية الآن لزمني الرجوع إلى زيارة الحمزة فإني لا أشك في أن الشخص الذي رأيته هو صاحب الأمر ع
I said to the people of the town, ‘Now it necessitates me the returning to visit Al Hamza, for I have no doubt that the person whom I saw, he-ajfj is Master-ajfj of the command’.
قال فركبت أنا و جميع أهل تلك القرية لزيارته و من ذلك الوقت ظهر هذا المزار ظهورا تاما على وجه صار بحيث تشد الرحال إليه من الأماكن البعيدة.
He said, ‘I and entirety of the people of that town rode to visit him, and from that time this shrine manifested completely upon its aspect to become where, the travellers came to it from faraway places.
قلت في رجال النجاشي حمزة بن القاسم بن علي بن حمزة بن الحسن بن عبيد الله بن العباس بن علي بن أبي طالب ع أبو يعلى ثقة جليل القدر من أصحابنا كثير الحديث له كتاب من روى عن جعفر بن محمد ع من الرجال و هو كتاب حسن.
I said, ‘In (the book) ‘Rijal’ of Al-Najashy, Hamza Bin Al-Qasim Bin Ali Bin Hamza Bin Al-Hassan Bin Ubeydullah son of Al Abbas-asws, son of Ali-asws Bin Abu Talib-asws, Abu Ya’la is reliable, of majestic worth from our companion. There are many Ahadith for him from the reported from Ja’far-asws Bin Muhammad-asws, from the men (narrators), and it is an excellent book.
و ذكر الشيخ الطوسي أنه يروي عن سعد بن عبد الله و يروي عنه التلعكبري رحمه الله إجازة فهو في طبقة والد الصدوق.
And the Sheikh Al Tusi mentioned that he reported from Sa’ad Bin Abdullah, and it is reported from him by Al-Talukbary, may Allah-azwj have Mercy on him, authorised, and it is in a layer of the father of Al-Sadouq’’.[28]
الحكاية السادسة و الأربعون [تشرّف السيّد المذكور بلقائه عليه السلام عند مسيره إلى زيارة كربلاء و معجزته عليه السّلام في إجلاء بني عنزة عن طريق الزّوّار]
The forty-sixth story – Ennoblement of the mentioned Seyyid with his meeting him-ajfj, may the greeting be upon him-ajfj, during his journey to visit Karbala, and his-ajfj miracle, may the greeting be upon him-ajfj, in evacuating the clan of Anzah away from the road of the visitors.
قال أيده الله و حدثني الوالد أعلى الله مقامه قال خرجت يوم الرابع عشر من شهر شعبان من الحلة أريد زيارة الحسين ع ليلة النصف منه فلما وصلت إلى شط الهندية و عبرت إلى الجانب الغربي منه وجدت الزوار الذاهبين من الحلة و أطرافها و الواردين من النجف و نواحيه جميعا محاصرين في بيوت عشيرة بني طرف من عشائر الهندية و لا طريق لهم إلى كربلاء لأن عشيرة عنزة قد نزلوا على الطريق و قطعوه عن المارة و لا يدعون أحدا يخرج من كربلاء و لا أحدا يلج إلا انتهبوه.
He, may Allah-azwj Support him, said, ‘And it is narrated to me by Al Walid, may Allah-azwj Raise his position, said, ‘I went out on the fourteenth day of the month of Shaban from Al-Hilla, intending visiting Al-Husayn-asws on the night of the midst of it. When I arrived to the banks of Al-Hindiya and crossed over to Al-Ghary side from it, I found the visitors going from Al-Hilla and it’s outskirts and arriving from Al-Najaf and its areas, all of them enclosed in the houses of the clan of Tarf from the clan of Al-Hindiya, and there was no road for them to Karbala because the clan of Anza had descended upon the road and they were cutting (banditry) on the passer by and not leaving anyone to exit from Karbala nor anyone going in except they plundered him’.
قال فنزلت على رجل من العرب و صليت صلاة الظهر و العصر و جلست أنتظر ما يكون من أمر الزوار و قد تغيمت السماء و مطرت مطرا يسيرا.
He said, ‘I descended to a man from the Arabs and prayed Salats Al-Zohr and Al-Asr, and I sat down awaiting what would happen from the affair of the visitors (to Imam Husayn-asws), and the sky had clouded, and it rained a little rain.
فبينما نحن جلوس إذ خرجت الزوار بأسرها من البيوت متوجهين نحو طريق كربلاء فقلت لبعض من معي اخرج و اسأل ما الخبر فخرج و رجع إلي و قال لي إن عشيرة بني طرف قد خرجوا بالأسلحة النارية و تجمعوا لإيصال الزوار إلى كربلاء و لو آل الأمر إلى المحاربة مع عنزة.
While we were seated when the visitors came out quickly from the houses heading towards the road of Karbala. I said to someone with me, ‘Go out as what the news is!’ He went out and returned to me and said to me, ‘The clan of Tarf have come out with the weapons of fire and they are gathering for the arrival of the visitors to Karbala, and even if the matter were to result in the battle with (clan of) Anza’.
فلما سمعت قلت لمن معي هذا الكلام لا أصل له لأن بني طرف لا قابلية لهم على مقابلة عنزة في البر و أظن هذه مكيدة منهم لإخراج الزوار عن بيوتهم لأنهم استثقلوا بقاءهم عندهم و في ضيافتهم.
When I heard, I said to the one with me, ‘This is the talk there is no origin for it, because the clan of Tarf are not able upon facing (clan of) Anza in the land, and I think this is a plot from them in order to bring out the visitor from their houses, because there remaining with them and being their guests is heavy for them.
فبينما نحن كذلك إذ رجعت الزوار إلى البيوت فتبين الحال كما قلت فلم تدخل الزوار إلى البيوت و جلسوا في ظلالها و السماء متغيمة
While we were like that when the visitors returned to the houses. So the situation was clearly just as I had said. But the visitors did not enter into the houses, and they sat down in their shades, and the sky was cloudy.
فأخذتني لهم رقة شديدة و أصابني انكسار عظيم و توجهت إلى الله بالدعاء و التوسل بالنبي و آله و طلبت إغاثة الزوار مما هم فيه.
I was seized by kindness for them, and mighty dejection hit me, and I turned to Allah-azwj with the supplication making intermediary with the Prophet-saww, and I sought crying out for help for the from what (predicament) they were in.
فبينما أنا على هذا الحال إذ أقبل فارس على فرس رابع كريم لم أر مثله و بيده رمح طويل و هو مشمر عن ذراعيه فأقبل يخب به جواده حتى وقف على البيت الذي أنا فيه و كان بيتا من شعر مرفوع الجوانب فسلم فرددنا ع
While I was upon this state when a horseman came upon a four-year old horse, gracious. I had not seen similar to it, and in his hand was a long spear, and he had rolled up from his forearms. He came trotting with his horse until he paused at the house which I was in, and it was a house of fur, raised of the sides. He greeted. We responded.
ثم قال يا مولانا يسميني باسمي بعثني من يسلم عليك و هم كنج محمد آغا و صفر آغا و كانا من قواد العساكر العثمانية يقولان فليأت بالزوار فإنا قد طردنا عنزة عن الطريق و نحن ننتظره مع عسكرنا في عرقوب السليمانية على الجادة فقلت له و أنت معنا إلى عرقوب السليمانية قال نعم
Then he said, ‘O our master’ – naming me with my name – ‘He has dispatched me, one who greets upon you, and they are Kanj Muhammad Agha, and Safar Agha, and we were from the leaders of the Ottoman soldiers saying, ‘Bring the visitors for we have expelled (clan of) Anza from the road, and we are awaiting along with our soldiers in Urqoud Al-Suleymaniya upon the main road!’ I said to him, ‘And you will be with us up to Urqoud Al-Suleymaniya?’ He said, ‘Yes’.
فأخرجت الساعة و إذا قد بقي من النهار ساعتان و نصف تقريبا فقلت بخيلنا فقدمت إلينا فتعلق بي ذلك البدوي الذي نحن عنده و قال يا مولاي لا تخاطر بنفسك و بالزوار و أقم الليلة حتى يتضح الأمر فقلت له لا بد من الركوب لإدراك الزيارة المخصوصة.
I brought out the watch and approximately two and a half hours had remained from the day. The Bedouin who we were attached with me, they said, ‘O my master! Do not put yourself and the visitors in danger and stay the night until the matter is clear’. I said to him, ‘There is no escape from the riding to realise the specialised visitation’.
فلما رأتنا الزوار قد ركبنا تبعوا أثرنا بين حاشر و راكب فسرنا و الفارس المذكور بين أيدينا كأنه الأسد الخادر و نحن خلفه حتى وصلنا إلى عرقوب السليمانية فصعد عليه و تبعناه في الصعود ثم نزل و ارتقينا على أعلى العرقوب فنظرنا و لم نر له عينا و لا أثرا فكأنما صعد في السماء أو نزل في الأرض و لم نر قائدا و لا عسكرا.
When the visitors saw us to be riding, they followed in our tracks being between the walker and the rider. We travelled, and the mentioned horseman was in front of us as if he was the veiled lion, and we were behind him until we arrived to Urqoud Al-Suleymaniya. He ascended upon it, and we followed him in the ascent. Then he descended and we rose to the top of Urqoud. We looked around and we neither saw an eye for him nor any trace. It was as if he had either ascended into the sky or descended into the earth, and neither saw any leader nor any soldiers.
فقلت لمن معي أ بقي شك في أنه صاحب الأمر فقالوا لا و الله و كنت و هو بين أيدينا أطيل النظر إليه كأني رأيته قبل ذلك لكنني لا أذكر أين رأيته فلما فارقنا تذكرت أنه هو الشخص الذي زارني بالحلة و أخبرني بواقعة السليمانية.
I said to the one with me, ‘Does there remain any doubt in that he is Master-ajfj of the command?’ They said, ‘No, by Allah-azwj, and while he was in front of us, we used to prolong the looking at him. It is as if I had seen him before that, but I could not remember where I had seen him. When we separated, I remembered that he was the person who had visited me at Al-Hilla and informed me with the event of Al-Suleymaniya.
و أما عشيرة عنزة فلم نر لهم أثرا في منازلهم و لم نر أحدا نسأله عنهم سوى أنا رأينا غبرة شديدة مرتفعة في كبد البر فوردنا كربلاء تخب بنا خيولنا فوصلنا إلى باب البلاد و إذا بعسكر على سور البلد
And as for the clan of Anza, we did not see any trace of them in their houses, and we did not see anyone we could ask about them, except that I saw severe dust (storm) rising in the middle of the wilderness. We arrived at Karbala, our horses were flocked, and we arrived to the door of the city, and there were soldiers upon a bridge of the city.
فنادوا من أين جئتم و كيف وصلتم ثم نظروا إلى سواد الزوار ثم قالوا سبحان الله هذه البرية قد امتلأت من الزوار أجل أين صارت عنزة فقلت لهم اجلسوا في البلد و خذوا أرزاقكم و لمكة رب يرعاها.
They called out, ‘Where are you coming from? And how have you arrived?’ Then they looked at the multitude of the visitors, then said, ‘Glory be to Allah-azwj! This wilderness is filled from the visitors. Yes, where are the (clan of) Anza?’ I said to them, ‘Be seated in the city and take your sustenance, the Lord-azwj has taken care of it!’
ثم دخلنا البلد فإذا أنا بكنج محمد آغا جالسا على تخت قريب من الباب فسلمت عليه فقام في وجهي فقلت له يكفيك فخرا أنك ذكرت باللسان فقال ما الخبر فأخبرته بالقصة فقال لي يا مولاي من أين لي علم بأنك زائر حتى أرسل لك رسولا و أنا و عسكري منذ خمسة عشر يوما محاصرين في البلد لا نستطيع أن نخرج خوفا من عنزة
Then we entered the city, and there I was with Kanj Muhammad Agha seated upon a throne nearby from the gate. I greeted unto him. He stood up in my face. I said to him, ‘It suffices you as pride, you have been mentioned with the tongue’. He said, ‘What is the news?’ I informed him with the story. He said to me, ‘O my master! From where could be knowledge for me that you are visitors until I would send a messenger to you? And I and my soldiers have been besieged in the city since fifteen days, not having the capacity to go out, fearing from (clan of) Anza’.
ثم قال فأين صارت عنزة قلت لا علم لي سوى أني رأيت غبرة شديدة في كبد البر كأنها غبرة الظعائن
Then he said, ‘So where have the (clan of) Anza gone?’ I said, ‘There is no knowledge for me except I saw a severe dust in the midst of the wilderness as if it was the dust of the camel loads’.
ثم أخرجت الساعة و إذا قد بقي من النهار ساعة و نصف فكان مسيرنا كله في ساعة و بين منازل بني طرف و كربلاء ثلاث ساعات ثم بتنا تلك الليلة في كربلاء.
Then I brought out the watch, and there had remain one and a half hour from the day. So our journey, all of it, was within an hour, and between the houses of the clan of Tarf and Karbala (is a distance of) three hours. Then we spend that night in Karbala.
فلما أصبحنا سألنا عن خبر عنزة فأخبر بعض الفلاحين الذين في بساتين كربلاء قال بينما عنزة جلوس في أنديتهم و بيوتهم إذا بفارس قد طلع عليهم على فرس مطهم و بيده رمح طويل فصرخ فيهم بأعلى صوته يا معاشر عنزة قد جاء الموت الزؤام عساكر الدولة العثمانية تجبهت عليكم بخيلها و رجلها و ها هم على أثري مقبلون فارحلوا و ما أظنكم تنجون منهم.
When we came to the morning, we asked the news about (clan of) Anza. One of the farmers, the ones in the orchards of Karbala, informed. He said, ‘While (clan of) Anza were seated in their gatherings and their houses, a horseman emerged to them upon a heavy horse, and in his hand was a long spear. He shouted among them at the top of his voice: ‘O community of Anza! The sudden death is coming. The soldiers of the Ottoman government are coming to you all with their infantries and their infantries, and here they are upon my tracks! So depart and I don’t think you will be saved from them’.
فألقى الله عليهم الخوف و الذل حتى أن الرجل يترك بعض متاع بيته استعجالا بالرحيل فلم تمض ساعة حتى ارتحلوا بأجمعهم و توجهوا نحو البر
Allah-azwj Cast the fear and the humiliation upon them to the extent that the man left part of the chattels of his house in haste with the departure. An hour had not passed until they had all departed and headed towards the wilderness’.
فقلت له صف لي الفارس فوصف لي و إذا هو صاحبنا بعينه و هو الفارس الذي جاءنا و الحمد لله رب العالمين و الصلاة على محمد و آله الطاهرين حرره الأقل ميرزا صالح الحسيني
I said to him, ‘Describe the horseman to me’. He described to me, and there he was our companion exactly, and he is the horseman who had come to us. And the Praise is for Allah‑azwj, Lord-azwj of the worlds, and the Salawaat be upon Muhammad-saww and his-saww pure Progeny-asws’ – edited a little by Mirza Salih Al-Husayni.
قلت و هذه الحكاية سمعتها شفاها منه أعلى الله مقامه و لم يكن هذه الكرامات منه ببعيدة فإنه ورث العلم و العمل من عمه الأجل الأكمل السيد باقر القزويني خاصة السيد الأعظم و الطود الأشيم بحر العلوم أعلى الله تعالى درجتهم
I said, ‘And this story, I have heard it from his lips, may Allah-azwj Raise his position, and these extraordinary acts from him are not far-fetched, for he has inherited the knowledge and the deeds from his uncle, the majestic, the perfect, the seyyid Baqir Al-Qazwiny, especially the Seyyid, the mighty and the most powerful Bahr Al-Uloom, may Allah-azwj the Exalted Raise their ranks.
و كان عمه أدبه و رباه و أطلعه على الخفايا و الأسرار حتى بلغ مقاما لا يحوم حوله الأفكار و حاز من الفضائل و الخصائص ما لم يجتمع في غيره من العلماء الأبرار.
And his uncle was his teacher and his caretaker, and he had notified him upon the hidden matters and the secrets until he reached a position the thoughts cannot even swirl around him, and he achieved from the merits and the specialities what have not been gathered in others from the righteous scholars.
منها أنه بعد ما هاجر إلى الحلة و استقر فيها و شرع في هداية الناس و إيضاح الحق و إبطال الباطل صار ببركة دعوته من داخل الحلة و أطرافها من الأعراب قريبا من مائة ألف نفس شيعيا إماميا مخلصا مواليا لأولياء الله و معاديا لأعداء الله.
From these is that afterwards he emigrated to Al-Hilla and settled in it, and he began in guiding the people and clarifying the truth and falsifying the falsehood. It was so by the blessings of his invitation, from the interior of Al-Hilla and its outskirts from the Bedouins, approximately one hundred thousand souls became Shia Imamites, sincere, friend to the friends of Allah-azwj and enemies to the enemies of Allah-azwj.
بل حدثني طاب ثراه أنه لما ورد الحلة لم يكن في الذين يدعون التشيع من علائم الإمامية و شعارهم إلا حمل موتاهم إلى النجف الأشرف و لا يعرفون من أحكامهم شيئا حتى البراءة من أعداء الله و صاروا بهدايته صلحاء أبرار أتقياء و هذه منقبة عظيمة اختص بها من بين من تقدم عليه و تأخر.
But he, may his soil be good, narrated to me that when he arrived at Al-Hilla, there did not happen to be any flag of the Imamites among those claiming the Shiaism, and their sign was only that they would carry their deceased to the noble Al-Najaf and they were not understanding anything of their rulings, not even disavowing from enemies of Allah-azwj, and they became righteous by his guidance, and this is a mighty virtue he is specialised with from between the one who had preceded to it and (ones who) came later.
و منها الكمالات النفسانية من الصبر و التقوى و تحمل أعباء العبادة و سكون النفس و دوام الاشتغال بذكر الله تعالى و كان رحمه الله لا يسأل في بيته عن أحد من أهله و أولاده ما يحتاج إليه من الغداء و العشاء و القهوة و الغليان و غيرها عند وقتها و لا يأمر عبيده و إماءه بشيء منها و لو لا التفاتهم و مواظبتهم لكان يمر عليه اليوم و الليلة من غير أن يتناول شيئا منها مع ما كان عليه من التمكن و الثروة و السلطنة الظاهرة
And from these are psychological perfections, from the patience, and the piety, and enduring the burdens of worship, and calming the self, and constant pre-occupation with the Mention of Allah-azwj the Exalted. And he, may Allah-azwj have Mercy on him, did not ask in his house, from anyone of his family members and his children what he was needy to, from the lunch, and the dinner, and the coffee, and the hookah, and other such at its timings, nor did he order his slaves and his maids with anything from these, and had it not been for them paying attention and their perseverance, the day and the night would have passed upon him from without him taking anything from it, along with what was upon him from the mastery, and the wealth, and the apparent authority.
و كان يجيب الدعوة و يحضر الولائم و الضيافات لكن يحمل معه كتبا و يقعد في ناحية و يشتغل بالتأليف و لا خبر له عما فيه القوم و لا يخوض معهم في حديثهم إلا أن يسأل عن أمر ديني فيجيبهم.
And he would answer the invitation and attend the wedding feast and the hosting’s, but he would carry a book with him and sit in a corner and pre-occupy with the compilation, and there would be no news for him about what the people are in, nor did he delve with them in their discussions except if he was asked about a matter of religion, so he would answer them.
و كان دأبه في شهر الصيام أن يصلي المغرب في المسجد و يجتمع الناس و يصلي بعده النوافل المرتبة في شهر رمضان ثم يأتي منزله و يفطر و يرجع و يصلي العشاء بالناس ثم يصلي نوافلها المرتبة ثم يأتي منزله و الناس معه على كثرتهم
And it was his habit during the month of Fasting is that he would pray Al-Magrib Salat in the Masjid and the people would gather, and he would pray the optional Salat after it, sequentially in the month of Ramazan. Then he would come to his house and break Fast and return, and he would pray Al Isha with the people. Then he would pray its optional, then go to his house, and the people would be with him upon their large numbers.
فلما اجتمعوا و استقروا شرع واحد من القراء فيتلو بصوت حسن رفيع آيات من كتاب الله في التحذير و الترغيب و الموعظة مما يذوب منه الصخر الأصم و يرق القلوب القاسية
When they would gather and settle, he would begin along from the recitation and recite in an excellent voice, loud, the Verses from the Book of Allah-azwj in the caution and the desire and the preaching, from what the solid rock would melt, and the hard heart would soften.
ثم يقرأ آخرا خطبة من مواعظ نهج البلاغة ثم يقرأ آخرا تعزية أبي عبد الله ع ثم يشرع أحد من الصلحاء في قراءة أدعية شهر رمضان و يتابعه الآخرون إلى أن يجيء وقت السحور فيتفرقون و يذهب كل إلى مستقره.
Then he would recite the last sermon from the sermons of Nahj Al-Balagah. Then he would recite at the end, a consolation of Abu Abdullah-asws. Then someone from the righteous ones would begin in reciting supplications of the month of Ramazan, and others would follow him until the time of the pre-dawn would come. So, they would disperse and each one would go to his settling place.
و بالجملة فقد كان في المراقبة و مواظبة الأوقات و النوافل و السنن و القراءة مع كونه طاعنا في السن آية في عصره و قد كنا معه في طريق الحج ذهابا و إيابا و صلينا معه في مسجد الغدير و الجحفة
And in general, he was watching out for the exact timings (of Salat), and the optional, and the Sunnahs, and recitations, along with his being old in the years, a sign in his era. And we were with him in the road to Hajj going and returning, and we had prayed Salat with him in Masjid Al-Ghadeer, and Al-Johfa.
و توفي رحمه الله الثاني عشر من ربيع الأول سنة ألف و ثلاث مائة قبل الوصول إلى سماوة بخمس فراسخ تقريبا و قد ظهر منه حين وفاته من قوة الإيمان و الطمأنينة و الإقبال و صدق اليقين ما يقضي منه العجب و ظهر منه حينئذ كرامة باهرة بمحضر من جماعة من الموافق و المخالف ليس هنا مقام ذكرها.
And he, may Allah-azwj have Mercy on him, died on the twelfth of Rabbi Al Awwal of the year one thousand three hundred before the arrival to Samawa by around five Farsakhs. And there had been manifest from him, when it was his expiry, from the strength of the Eman, and the tranquillity, and the acceptance, and the sincere conviction, what the wonders were fulfilled from him, and one that there appeared from him a dazzling extraordinary act from the group of the ones agreeing and disagreeing, over here is not the place of mentioning it.
و منها التصانيف الرائقة الكثيرة في الفقه و الأصول و التوحيد و الكلام و غيرها و منها كتاب في إثبات كون الفرقة الناجية فرقة الإمامية أحسن ما كتب في هذا الباب طوبى له و حسن مآب.
And from these are the authorships of the books in jurisprudence, and the principles, and the Tawheed, and the theology, and other such, and from these is a book in proving the sect of salvation as being the Imamites, an excellent a book as can be in this subject. Beatitude be for him and an excellent return (to the Hereafter)’’.[29]
الحكاية السابعة و الأربعون [استغاثة رجل من أهل الخلاف بالمهديّ عليه السّلام و إغاثته له، و إيصاله بالقافلة بعد ما أشرف على الهلاك]
The forty-seventh story – Crying out for help by a man from the people of the opposition, with the Mahdi-ajfj, may the greeting be upon him-ajfj, and his-ajfj helping him, and his arriving to the caravan after he had overlooked upon the destruction (death).
حدثني العالم الجليل و الحبر النبيل مجمع الفضائل و الفواضل الصفي الوفي المولى علي الرشتي طاب ثراه و كان عالما برا تقيا زاهدا حاويا لأنواع العلم بصيرا ناقدا من تلامذة السيد السند الأستاذ الأعظم دام ظله
It is narrated to me by the majestic scholar, and the noble pontiff, collection of merits and the virtues, the elite, the loyal, the master, Ali Al-Rshty, may his impact be good, and he was a scholar, righteous, ascetic, containing a variety of knowledge, insightful, a critic from the students of the attributed mighty teacher, may his shade be perpetual.
و لما طال شكوى أهل الأرض حدود فارس و من والاه إليه من عدم وجود عالم عامل كامل نافذ الحكم فيهم أرسله إليهم عاش فيهم سعيدا و مات هناك حميدا رحمه الله و قد صاحبته مدة سفرا و حضرا و لم أجد في خلقه و فضله نظيرا إلا يسيرا.
And when the people of the land in the borders of Persia, and the ones in charge complained to him from not being able to find a scholar, a worker, perfect, to implement the rulings among the, he send him to them. He lived happily among them and died over there praised, may Allah-azwj have Mercy on him, and I had accompanied him for a period, in the journey and staying, and I did not find any match for him in his manners and his merits except a little.
قال رجعت مرة من زيارة أبي عبد الله ع عازما للنجف الأشرف من طريق الفرات فلما ركبنا في بعض السفن الصغار التي كانت بين كربلاء و طويرج رأيت أهلها من أهل حلة و من طويرج تفترق طريق الحلة و النجف و اشتغل الجماعة باللهو و اللعب و المزاح
He said, ‘I returned one from visiting Abu Abdullah-asws determined to the noble Al-Najaf from the road of the Euphrates. When we sailed in one of the small boats which were between Karbala and Tuweyrikh, I saw its inhabitants, from the people of HIlla and from Tuweyrikh, separate in the road of Al-Hilla and Al-Najaf, and the group pre-occupied with the play and sport and joking.
رأيت واحدا منهم لا يدخل في عملهم عليه آثار السكينة و الوقار لا يمازح و لا يضاحك و كانوا يعيبون على مذهبه و يقدحون فيه و مع ذلك كان شريكا في أكلهم و شربهم فتعجبت منه إلى أن وصلنا إلى محل كان الماء قليلا فأخرجنا صاحب السفينة فكنا نمشي على شاطئ النهر.
I saw one of them not entering into their deeds. Upon him were traces of tranquillity and the dignity. He neither jested nor laughed, and they were faulting upon his doctrine, and they were dispraising him regarding it, and along with that, he was participating in their eating and their drinking. I was surprised from him until we arrive to a place with little water. So, the owner of the ship expelled us, and we walked upon the riverbank.
فاتفق اجتماعي مع هذا الرجل في الطريق فسألته عن سبب مجانبته عن أصحابه و ذمهم إياه و قدحهم فيه فقال هؤلاء من أقاربي من أهل السنة و أبي منهم و أمي من أهل الإيمان و كنت أيضا منهم و لكن الله من علي بالتشيع ببركة الحجة صاحب الزمان ع
By co-incidence was my gathering with this man in the road, so I asked him about the cause of his keeping aside from his companions and their condemning him and their dispraising him regarding it. He said, ‘They are from my relatives from the sunnis and my father is from them, and my mother is from the people of Eman, and I used to be from them as well, but Allah-azwj Conferred upon me with the Shiaism by the Blessing of the Divine Authority Master-ajfj of the time’.
فسألت عن كيفية إيمانه فقال اسمي ياقوت و أنا أبيع الدهن عند جسر الحلة فخرجت في بعض السنين لجلب الدهن من أهل البراري خارج الحلة فبعدت عنها بمراحل إلى أن قضيت وطري من شراء ما كنت أريده منه و حملته على حماري و رجعت مع جماعة من أهل الحلة و نزلنا في بعض المنازل و نمنا و انتبهت فما رأيت أحدا منهم و قد ذهبوا جميعا و كان طريقنا في برية قفر ذات سباع كثيرة ليس في أطرافها معمورة إلا بعد فراسخ كثيرة.
I asked about the qualitative state of his Eman. He said, ‘My name is Yaqoub, and I am an oil seller by the bridge of Al-Hilla. I went out during one of the years to fetch the oil from the people of the prairies outside Al-Hilla. I was remote from it by some junctions until I had fulfilled my concern from the buying whatever I had intended from it, and I carried it upon my donkey and returned with a group from the people of Al-Hilla. And we descended in one of the junctures, and we slept. And I woke up suddenly and could not see anyone of them, and they had all gone. And our road was in a desolate wilderness with a lot of wild animals. There wasn’t any building in it’s outskirts except after a lot of Farsakhs.
فقمت و جعلت الحمل على الحمار و مشيت خلفهم فضل عني الطريق و بقيت متحيرا خائفا من السباع و العطش في يومه فأخذت أستغيث بالخلفاء و المشايخ و أسألهم الإعانة و جعلتهم شفعاء عند الله تعالى و تضرعت كثيرا فلم يظهر منهم شيء
I stood up and made the load to be upon the donkey and walked behind them. The road was lost from me, and I remain confused, fearful from the wild animals and the thirst during its day. So, I took to crying out for help with the caliphs and the Sheikhs and asked them for the assistance and made them as intercessors in the Presence of Allah-azwj the Exalted, and I beseeched a lot, but nothing appeared from them.
فقلت في نفسي إني سمعت من أمي أنها كانت تقول إن لنا إماما حيا يكنى أبا صالح يرشد الضال و يغيث الملهوف و يعين الضعيف فعاهدت الله تعالى إن استغثت به فأغاثني أن أدخل في دين أمي.
I said within myself, ‘I had heard from my mother that she was saying that there is an Imam-ajfj for us, alive, teknonymed as ‘Abu Salih’, guiding the strayed, and helping the sorrowful, and supporting the weak. I made a pact with Allah-azwj the Exalted, if I were to cry for help with him-ajfj and he-ajfj helps me, I shall enter into the religion of my mother.
فناديته و استغثت به فإذا بشخص في جنبي و هو يمشي معي و عليه عمامة خضراء قال رحمه الله و أشار حينئذ إلى نبات حافة النهر و قال كانت خضرتها مثل خضرة هذا النبات.
I called out to him-ajfj and cried out for help with him-ajfj, and behold, there was a person on my side, and he was walking with me, and upon him was a green turban. He said, ‘May Allah‑azwj have Mercy on him!’ And he indicated towards vegetation on the edge of the river, and he said: ‘Its greenery used to be like the greenery of these plants’.
ثم دلني على الطريق و أمرني بالدخول في دين أمي و ذكر كلمات نسيتها و قال ستصل عن قريب إلى قرية أهلها جميعا من الشيعة
Then he pointed me to the road and instructed me with entering into the religion of my mother, and he mentioned certain phrases I have forgotten, and he said, ‘You will soon be arriving to a town, it’s people, all of them are from the Shias’.
قال فقلت يا سيدي أنت لا تجيء معي إلى هذه القرية فقال ما معناه لا لأنه استغاث بي ألف نفس في أطراف البلاد أريد أن أغيثهم ثم غاب عني
He (the narrator) said, ‘I said, ‘O my Master-ajfj! Will you-ajfj not come with me to this town?’ He-ajfj said what it’s meaning is: ‘No, because a thousand souls have cried out for hem in the outskirts of the city. I want to come to their help!’ Then he-ajfj disappeared from me.
فما مشيت إلا قليلا حتى وصلت إلى القرية و كان في مسافة بعيدة و وصل الجماعة إليها بعدي بيوم فلما دخلت الحلة ذهبت إلى سيد الفقهاء السيد مهدي القزويني طاب ثراه و ذكرت له القصة فعلمني معالم ديني فسألت عنه عملا أتوصل به إلى لقائه ع مرة أخرى فقال زر أبا عبد الله ع أربعين ليلة الجمعة
I had not walked except a little until I arrived to the two, and it was in a far distance, and the group arrived to it one day after me. When I entered Al-Hilla, I went to the chief of the jurists the Seyyid Mahdi Al-Qzwiny, may his soil be good, and I mentioned the story to him. He taught me the teaching of my religion. I asked him about a deed I can arrive by it to meet him-ajfj once again. He said, ‘Visit Abu Abdullah-asws for forty Friday nights’.
قال فكنت أزوره من الحلة في ليالي الجمع إلى أن بقي واحدة فذهبت من الحلة في يوم الخميس فلما وصلت إلى باب البلد فإذا جماعة من أعوان الظلمة يطالبون الواردين التذكرة و ما كان عندي تذكرة و لا قيمتها
He said, ‘I was visiting him-asws from Al-Hilla during my Friday nights until there remained one. I went from Al-Hillah during the day of Thursday. When I arrived to the door of the city, there was a group of supporters of injustice demanding the tickets from the arrivals, and there was not ticket in my possession, nor its price.
فبقيت متحيرا و الناس متزاحمون على الباب فأردت مرارا أن أتخفى و أجوز عنهم فما تيسر لي و إذا بصاحبي صاحب الأمر ع في زي لباس طلبة الأعاجم عليه عمامة بيضاء في داخل البلد فلما رأيته استغثت به فخرج و أخذني معه و أدخلني من الباب فما رآني أحد
I remained confused and the people were thronging to the door. I repeatedly intended to hide and be allowed from them, but it was not facilitated for me, and behold, there was my companion, Master-ajfj of the time, in the garb of Persian students, upon him-ajfj was a white turban in the interior of the city. When I saw him-ajfj, I cried out for help with him-ajfj. He-ajfj came out and took me with him-ajfj and entered me (into the city) from the gate. No one saw me.
فلما دخلت البلد افتقدته من بين الناس و بقيت متحيرا على فراقه ع و قد ذهب عن خاطري بعض ما كان في تلك الحكاية.
When I entered the city, I lost him-ajfj from between the people, and I remained bewildered upon his-ajfj separation, and it has gone away from my mind, part of what happened in that story’’.[30]
الحكاية الثامنة و الأربعون [شكوى رجل من زائري الأعاجم عن الخادم الكليد دار في مشهد سامراء، إلى الامامين العسكريين عليهما السّلام و إغاثته عليه السلام له]
The forty-eighth story – Complaint of a man from the Persian visitors, from the servants of house of Al Kaleed in the shrine of Samarrah, to the two Imams-asws Al-Askareyn, may the greeting be upon them-asws both, and his crying out for help to him-ajfj.
حدثني العالم الجليل و المولى النبيل العدل الثقة الرضي المرضي الآميرزا إسماعيل السلماسي و هو من أوثق أهل العلم و الفضل و أئمة الجماعة في مشهد الكاظم ع عن والده العالم العليم المتقدم ذكره المولى زين العابدين السلماسي أو عن أخيه الثقة الصالح الأكبر منه في السن الآميرزا محمد باقر رحمه الله
It is narrated to me by the majestic scholar, and the noble master, the just, the reliable, the pleasing, the pleased, Al-Mirza Ismail Al-Salmary, and he is from the reliable people of knowledge, and the superior, and the imam (prayer leader) of the congregation in the shrine of Al-Kazim-asws, from his father the scholar, the most knowledgeable, the aforementioned, master, adornment of the worshippers, Al-Salmasy; or from his brother, the reliable, the righteous, the elder than him in the year, Al-Mirza Muhammad Baqir, may Allah-azwj have Mercy on him.
قال سلمه الله و الترديد لتطاول الزمان لأن سماعي لهذه الحكاية يقرب من خمسين سنة قال قال والدي مما ذكر من الكرامات للأئمة الطاهرين ع في سرمنرأى في المائة الثانية و الظاهر أنه أواخر المائة أو في أوائل المائة الثالثة بعد الألف من الهجرة
He said, ‘May Allah-azwj Keep him safe, and the uncertainty is due to the prolonged time because he had made me hear this story nearly fifty years ago. He said, ‘My father said from what he mentioned the extraordinary acts of the Pure Imams-asws in Surmanray in the second century, and the apparent is that it was at the end of the first hundred (century) and in the beginning of the second century after one thousand from the Hijrah.
أنه جاء رجل من الأعاجم إلى زيارة العسكريين ع و ذلك في زمن الصيف و شدة الحر و قد قصد الزيارة في وقت كان الكليددار في الرواق و مغلقا أبواب الحرم و متهيئا للنوم عند الشباك الغربي.
A man from the Persians came to visit Al-Askareyn-asws, and that was during the time of summer and severe heat, and he had aimed for the Ziyarat during the time Al-Kaleydar was in the corridor, and the doors of the sanctuary were closed, and he was preparing for the sleep by the western window.
فلما أحس بمجيء الزوار فتح الباب و أراد أن يزوره فقال له الزائر خذ هذا الدينار و اتركني حتى أزور بتوجه و حضور فامتنع المزور و قال لا أخرم القاعدة فدفع إليه الدينار الثاني و الثالث فلما رأى المزور كثرة الدنانير ازداد امتناعا و منع الزائر من الدخول إلى الحرم الشريف و رد إليه الدنانير.
When he sensed the coming of the visitor, he opened the door and wanted to visit him. The visitor said to him, ‘Take this Dinar and leave me until I perform visitation attentively and presence (of heart)’. The guide refused and said, ‘I will not break the rule’. He handed the second Dinar to him, and the third. When the guide saw the many Dinars, he increased refusing and prevented the visitor from entering into the noble sanctuary and returned the Dinars to him.
فتوجه الزائر إلى الحرم و قال بانكسار بأبي أنتما و أمي أردت زيارتكما بخضوع و خشوع و قد اطلعتما على منعه إياي
The visitor headed to the sanctuary and said in failure, ‘May my father and my mother be (sacrificed) for you-asws both! I wanted to visit you-asws with humbleness and submission, and you-asws have noticed upon his refusing me!’
فأخرجه المزور و غلق الأبواب ظنا منه أنه يرجع إليه و يعطيه بكل ما يقدر عليه و توجه إلى الطرف الشرقي قاصدا السلوك إلى الشباك الذي في الطرف الغربي.
The guide expelled him and closed the doors, guessing that he might return to him and give him all what he was able upon, and he headed to the eastern side aiming to go to the window which is in the western edge.
فلما وصل إلى الركن و أراد الانحراف إلى طرف الشباك رأى ثلاثة أشخاص مقبلين صافين إلا أن أحدهم متقدم على الذي في جنبه بيسير و كذا الثاني ممن يليه و كان الثالث هو أصغرهم و في يده قطعة رمح و في رأسه سنان
When he arrived to the corner and wanted to turn to the side of the window, he clearly saw three persons coming except that one of them was slightly ahead of the one by his die, and like that the second from the one following him, and the third, he was their youngest, and in his hand was a piece of a spear, and in its head was a blade.
فبهت المزور عند رؤيتهم فتوجه صاحب الرمح إليه و قد امتلأ غيظا و احمرت عيناه من الغضب و حرك الرمح مريدا طعنه قائلا يا ملعون بن الملعون كأنه جاء إلى دارك أو إلى زيارتك فمنعته.
The guide was stunned at seeing them. The owner of the spear headed towards him, and he was filled with rage and his eyes had reddened from the anger, and he moved the spear intending to stab him, said: ‘O Accursed son of the Accursed! It is as if he has come to your house or to visit you, so you prevented him!’
فعند ذلك توجه إليه أكبرهم مشيرا بكفه مانعا له قائلا جارك ارفق بجارك فأمسك صاحب الرمح ثم هاج غضبه ثانيا محركا للرمح قائلا ما قاله أولا فأشار إليه الأكبر أيضا كما فعل فأمسك صاحب الرمح.
During that, their eldest headed to him, indicating with his hand refusing to him, saying, ‘Your neighbour! Be kind with your neighbour’. The owner of the spear refrained. Then his anger returned secondly, moving the spear, saying what he had said at first. The elder indicated to him as well just has he had done. The owner of the spear refrained.
و في المرة الثالثة لم يشعر المزور أن سقط مغشيا عليه و لم يفق إلا في اليوم الثاني أو الثالث و هو في داره أتوا به أقاربه بعد أن فتحوا الباب عند المساء لما رأوه مغلقا فوجدوه كذلك و هم حوله باكون
And during the third time, the guide was not aware that he fell down with unconsciousness upon him, and he did not wake up except during the second day or the third, and he was in his house and his relatives came with him afterwards. They opened the door in the evening when they saw it as being closed. They found him like that, and they were crying around him.
فقص عليهم ما جرى بينه و بين الزائر و الأشخاص و صاح أدركوني بالماء فقد احترقت و هلكت فأخذوا يصبون عليه الماء و هو يستغيث إلى أن كشفوا عن جنبه فرأوا مقدار درهم منه قد أسود و هو يقول قد طعنني صاحب القطعة.
He narrated to them what had flowed between him and the visitor, and the persons, and he shouted at them, ‘Give me some water, and I am burning and am dying!’ They took to pouring the water upon him, and he was crying out for help until they uncovered from his side. They saw of a measurement of a Dirham (coin) from him to have blackened, and he was saying, ‘The owner of the spear stabbed me!’
فعند ذلك أشخصوه إلى بغداد و عرضوه على الأطباء فعجز الأطباء من علاجه فذهبوا به إلى البصرة و عرضوه على الطبيب الأفرنجي فتحير في علاجه لأنه جس يده فما أحس بما يدل على سوء المزاج و ما رأى ورما و مادة في الموضع المذكور
During that, they took him to Baghdad and displayed him to the physicians. The physicians were frustrated from treating him. They went with him to Al Basra and displayed him to the physician of Al-Afranj (Franks). He was bewildered in treating him, because he passed his hand (upon the would) but did not feel anything what would point upon the bad mood (state), and he did not see any swelling and perforation in the mentioned place.
فقال مبتدئا إني أظن أن هذا الشخص قد أساء الأدب مع بعض الأولياء فاشتد بهذا البلاء
He said initiating, ‘I think that this person is of evil etiquette along with one of the friends, so this affliction has intensified’.
فلما يئسوا من العلاج رجعوا به إلى بغداد فمات في الرجوع إما في الطريق أو في بغداد و الظاهر أن اسم هذا الخبيث كان حسانا.
When they despaired from the treatment, they returned with him to Baghdad. He died during the return, either in the road or in Baghdad, and the apparent is that the name of this wicked one was Hasaana’’.[31]
الحكاية التاسعة و الأربعون [تشرّف الشيخ الشهيد إلى لقائه عليه السلام في سفره من دمشق إلى مصر]
The forty-ninth story – Ennoblement of the Sheikh, the martyr, to meeting him-ajfj, may the greetings be upon him during his journey from Damascus to Egypt.
بغية المريد في الكشف عن أحوال الشهيد للشيخ الفاضل الأجل تلميذه محمد بن علي بن الحسن العودي قال في ضمن وقائع سفر الشهيد رحمه الله من دمشق إلى مصر ما لفظه.
By the peak of the follower in ‘Al Kashaf’, about the situations of the martyr, the meritorious Sheikh, the majestic student Muhammad Bin Ali Bin Al-Hassan Al Awdy who said, regarding an event of a journey of the martyr, may Allah-azwj have Mercy on him, from Damascus to Egypt, what its wordings are: –
و اتفق له في الطريق ألطاف إلهية و كرامات جلية حكى لنا بعضها. منها ما أخبرني به ليلة الأربعاء عاشر ربيع الأول سنة ستين و تسعمائة أنه في الرملة مضى إلى مسجدها المعروف بالجامع الأبيض لزيارة الأنبياء و الذين في الغار وحده فوجد الباب مقفولا و ليس في المسجد أحد فوضع يده على القفل و جذبه فانفتح
‘In the road there were Divine Blessings and majestic, extraordinary acts, he told us some of these. From these is what he informed me with on the fourteenth of Rabbi Al Awwal of the year nine hundred and sixty, he was in Ramalla, he went to its Masjid well-known as Al Jamie Al-Abyaz to visit the Prophets-as, and the ones in the cave, alone. He found the door locked and there wasn’t anyone in the Masjid, so he placed his hand on the lock and pulled it. It opened.
فنزل إلى الغار و اشتغل بالصلاة و الدعاء و حصل له إقبال على الله بحيث ذهل عن انتقال القافلة فوجدها قد ارتحلت و لم يبق منها أحد فبقي متحيرا في أمره مفكرا في اللحاق مع عجزه عن المشي و أخذ أسبابه و مخافته و أخذ يمشي على أثرها وحده
He descended to the cave and pre-occupied with the Salat and the supplications, and it resulted for him turning to Allah-azwj, where he was stunned from the movement of the caravan. He found it to have departed and there did not remain anyone from it. He remained confused regarding his affair, worrying regarding the joining (with them) along with his inability from the walking, and he took his means and his fear and took to walking upon their tracks alone.
فمشى حتى أعياه التعب فلم يلحقها و لم يرها من البعد فبينما هو في هذا المضيق إذ أقبل عليه رجل لاحق به و هو راكب بغلا فلما وصل إليه قال له اركب خلفي فردفه و مضى كالبرق فما كان إلا قليلا حتى لحق به القافلة و أنزله و قال له اذهب إلى رفقتك و دخل هو في القافلة
He walked until he was fatigued, but he could not catch up, and he did not see it from afar. While he was in this constriction when a man came over and met him, and he was riding a mule. When he arrived to him, he said to him, ‘Ride behind me!’ He rode behind him, and he went like the flash of lightning. It wasn’t except a little except he caught up with the caravan, and he descended and said to him: ‘Go to your friends!’ And he entered into the caravan.
قال فتحريته مدة الطريق أني أراه ثانيا فما رأيته أصلا و لا قبل ذلك.
He said, ‘I freed (from) for the duration of the road. I saw him secondly, but I had not seen him originally nor before that’’.[32]
الحكاية الخمسون [تشرّف الشيخ محمّد بن الشيخ حسن بن الشهيد الثاني رحمهم اللّه إلى زيارته عليه السّلام في مكّة المشرّفة]
The fiftieth story – Ennoblement of the Sheikh Muhammad Bin Al-Sheikh Hassan son of the second martyr, may Allah-azwj have Mercy on them, to visit him-ajfj, may the greetings be upon him-ajfj, in noble Makkah.
قال الشيخ الأجل الأكمل الشيخ علي ابن العالم النحرير الشيخ محمد بن المحقق المدقق الشيخ حسن بن العالم الرباني الشهيد الثاني في الدر المنثور في ضمن أحوال والده الأمجد و كان مجاورا بمكة حيا و ميتا أخبرتني زوجته بنت السيد محمد بن أبي الحسن رحمه الله و أم ولده أنه لما توفي كن يسمعن عنده تلاوة القرآن طول تلك الليلة.
The Sheikh, the majestic, the perfect, the Sheikh Ali son of the skilful scholar the Sheikh Muhammad son of the researcher, the investigator, the Sheikh Hassan son of the spiritualist, the second martyr, in ‘Al-Durr Al-Mansour’ containing the situations of his glorious fathers, and he was in the vicinity of Makkah alive and dead. He informed his wife, daughter of the Seyyid Muhammad Bin Abu Al-Hassan, may Allah-azwj have Mercy on him, and mother of his children that when he expired, recitation of the Quran was heard in his presence for the length of that night.
و مما هو مشهور أنه كان طائفا فجاءه رجل بورد من ورد شتاء ليست في تلك البلاد و لا في ذلك الأوان فقال له من أين أتيت فقال من هذه الخرابات ثم أراد أن يراه بعد ذلك السؤال فلم يره.
And from what is famous is that there was a group. A man came to it with roses from the winter roses, not being in that city, nor in that season. He said to him, ‘Where are you coming from?’ He said, ‘From these ruins’. Then he wanted to see him after that question but did not see him.
قلت و نقل نظيره في البحار عن شيخه و أستاذه السيد المؤيد الأمجد الآميرزا محمد الأسترآبادي صاحب الكتب في الرجال و آيات الأحكام و غيرها و يحتمل الاتحاد و كون الوهم من الراوي لاتحاد الاسم و المكان و العمل و الله العالم
I said, ‘And a match of it has been transmitted in Al-Bihar (Al-Anwaar V 52), from his Sheikh and his teacher the Seyyid, the support, the glorious Al Mirza Muhammad Al Astarabady, author of the book ‘Fi Al-Rijaal Wa Ayaat Al-Ahkaam’, and others, and bearing the unity and existence of the imagination from the reporter, the unity of the name, and the place, and the deed, and Allah-azwj is more Knowing.
و هذا المقام من الشيخ المزبور غير بعيد فقد رأينا في ظهر نسخة من شرحه على الاستبصار و كانت من متملكاته و كان في مواضع منها خطه و في ظهره خط ولده المذكور ما صورته انتقل مصنف هذا الكتاب و هو الشيخ السعيد الحميد بقية العلماء الماضين و خلف الكملاء الراسخين أعني شيخنا و مولانا و من استفدنا من بركاته العلوم الشرعية من الحديث و الفروع و الرجال و غيره الشيخ محمد بن الشهيد الثاني من دار الغرور إلى دار السرور ليلة الاثنين العاشر من شهر ذي القعدة الحرام سنة ألف و ثلاثين من هجرة سيد المرسلين
And this position from the Sheikh Al-Mazbour is not far-fetched. We have seen in the apparent copy of his commentary upon the foresight, and it was from his properties, and in a place from it was his handwriting, and in its back was the handwriting of his mentioned son what its outline is transferred by the author of this book, and he is the Sheikh, the fortunate, the praised, a remainder of the past scholars, and replacement of the perfectionists, the ones immersed (in the knowledge), I mean our Sheikh, and our master, and the one benefits us from his blessings, the knowledge of the law from the Hadith, and the branches, and the men (narrator), and other such, the Sheikh Muhammad son of the second martyr, from the house of deceit (world) to the house of happiness (Hereafter), on the night of the tenth of the month of Zul Qadah the sacred, in the year one thousand and thirty from the Hijra of chief of the Messengers-as.
و قد سمعت منه قدس الله روحه قبيل انتقاله بأيام قلائل مشافهة و هو يقول لي إني أنتقل في هذه الأيام عسى الله أن يعينني عليها و كذا سمعه غيري و ذلك في مكة المشرفة و دفناه برد الله مضجعه في المعلى قريبا من مزار خديجة الكبرى
And I had heard from him, may Allah-azwj Sanctify his soul, a few days before his death, verbally, and he was saying to me, ‘I am going to be dying in these days, perhaps Allah-azwj will Assist me upon it’. And like that was heard by others, and that was in the noble Makkah, and his burial, may Allah-azwj Cool his lying place, was in the place nearby from the shrine of (Syeda) Khadeeja-asws the great.
حرره الفقير إلى الله الغني حسين بن حسن العاملي المشغري عامله الله بلطفه الخفي و الجلي بالنبي و الولي و الصحب الوفي في التأريخ المذكور و نقل في الدر المنثور هذه العبارة عن النسخة المذكورة التي كانت عنده و رزقنا الله زيارته.
The poor to Allah-azwj freed to the richness, Husayn Bin Hassan Al-Aamili Al Mashgary, may Allah-azwj Treat him with His-azwj hidden Kindness, and Make him to be with the Prophet-saww and the Guardian (Ali-asws) and the loyal companions in the mentioned history, and he copied in the house of dust (world), this writing from the mentioned copy, which was in his possession, and may Allah-azwj Gace us his visitation’.
و في أمل الآمل الشيخ حسين بن الحسن العاملي المشغري كان فاضلا صالحا جليل القدر شاعرا أديبا قرأ علي.
And in ‘Amal Al-Amaal’ of the Sheikh Husayn Bin Al-Hassan Al-Aamily Al-Mashgary was meritorious, righteous, of majestic worth, a pot, educator. He read it to me’’.[33]
الحكاية الحادية و الخمسون [معجزة له عليه السّلام في شفاء الشيخ عليّ محمّد ابن صاحب كتاب الدمعة الساكبة]
The fifty-first story – A miracle of his-ajfj, may the greetings be upon him-ajfj, in healing the Sheikh Ali Muhammad son of author of the book ‘Al-Dam’at Al-Sakiba’.
ما في كتاب الدمعة الساكبة لبعض الصلحاء من المعاصرين في آخر اللمعة الأولى من النور السادس منه في معجزات الحجة ع. قال فالأولى أن يختم الكلام بذكر ما شاهدته في سالف الأيام و هو أنه أصاب ثمرة فؤادي و من انحصرت فيه ذكور أولادي قرة عيني على محمد حفظه الله الفرد الصمد مرض يزداد آنا فآنا و يشتد
What is in the book ‘Al-Dam’at Al-Sakiba’ of one of the righteous one from a contemporaries in the last luminance of the sixth Noor from it, regarding the miracles of the Divine Authority. He said, ‘The first is that he ended his speech by mentioning what he had witnessed during the pasts days, and it is that the fruit of my heart, and the one my male children were confined to, the delight of my eyes, Muhammad, may Allah-azwj, the Individual, the Last, Protect him, was afflicted with an illness, day by day, and it intensified.
فيورثني أحزانا و أشجانا إلى أن حصل للناس من برئه اليأس و كانت العلماء و الطلاب و السادات الأنجاب يدعون له بالشفاء في مظان استجابة الدعوات كمجالس التعزية و عقيب الصلوات.
So it brought me grief and sorrows until it resulted for the people despairing from his being cured, and the scholars and the students, and the great chiefs were supplicating for him with being cured, in thoughts of the supplications being Answered like the gathering of the consolation and performing follow-up Salats.
فلما كانت الليلة الحادية عشرة من مرضه اشتدت حاله و ثقلت أحواله و زاد اضطرابه و كثر التهابه فانقطعت بي الوسيلة و لم يكن لنا في ذلك حيلة فالتجأت بسيدنا القائم عجل الله ظهوره و أرانا نوره
When it was the eleventh night from his illness, his situation worsened and his state was heavier, and his restlessness increased, and he had a lot of inflammation. The means were cut off with me and there did not happen to be any way out for us regarding that. So I resorted with our Master-ajfj Al-Qaim-ajfj, may Allah-azwj Hasten his-ajfj appearance and Show us his-ajfj Noor.
فخرجت من عنده و أنا في غاية الاضطراب و نهاية الالتهاب و صعدت سطح الدار و ليس لي قرار و توسلت به ع خاشعا و انتدبت خاضعا و ناديته متواضعا و أقول يا صاحب الزمان أغثني يا صاحب الزمان أدركني متمرغا في الأرض و متدحرجا في الطول و العرض
I went out from his presence, and I was at the peak of desperations, and he was at the end of the inflammations, and I ascended the roof of the house and there wasn’t any calmness for me, and I made an intermediary with him-ajfj humbly and deputised submissively, and I called out to him-ajfj humbly, and I said, ‘O Master-ajfj of the time! Help me, O Master-ajfj of the time!’ Come to me, I am rolling in the ground and groping in the length and the width!’
ثم نزلت و دخلت عليه و جلست بين يديه فرأيته مستقر الأنفاس مطمئن الحواس قد بله العرق لا بل أصابه الغرق فحمدت الله و شكرت نعماءه التي تتوالى فألبسه الله تعالى لباس العافية ببركته ع.
The I descended and entered to see him and sat in front of him. I saw him being with stable breath and assured senses. The swear had worn him down. No, but the drowning had afflicted him. I praised Allah-azwj and thanked for His-azwj Favours which are consecutive. Allah-azwj the Exalted Clothed him with the clothing of well-being by his-ajfj blessings’’.[34]
الحكاية الثانية و الخمسون [تشرّف رجل آخر بلقائه عليه السّلام عند ما أيس عن اللحوق بالقافلة]
The fifty-second story – Ennoblement of another man by meeting him-ajfj, may the greeting be upon him-ajfj, during his having despaired from catching upon with the caravan.
العالم الفاضل السيد عليخان الحويزاوي في كتاب خير المقال عند ذكر من رأى القائم ع قال فمن ذلك ما حدثني به رجل من أهل الإيمان ممن أثق به أنه حج مع جماعة على طريق الأحساء في ركب قليل
The scholar, the meritorious, the Seyyid Ali Khan Al-Huweyzawy, in the book ‘Khayr Al-Maqal’, at the mention of the ones who had seen Al-Qaim-ajfj, he said, ‘From that is what is narrated to me with by a man from the people of Eman, from the ones I trust with, he had performed Hajj with a group upon a pebbly road with little riding.
فلما رجعوا كان معهم رجل يمشي تارة و يركب أخرى فاتفق أنهم أولجوا في بعض المنازل أكثر من غيره و لم يتفق لذلك الرجل الركوب فلما نزلوا للنوم و استراحوا ثم رحلوا من هناك لم يتنبه ذلك الرجل من شدة التعب الذي أصابه و لم يفتقدوه هم و بقي نائما إلى أن أيقظه حر الشمس.
When they returned, there was a man with them walking at times and riding at other times. It so happened that they sought shelter in one of the junctures more than once and the man could not ride to that. When they descended for the sleep and had rested, then they departed from over there, that man did not wake up due to the intensity of the fatigue which had afflicted him, and they did not miss him, and he remained sleeping until the heat of the sun woke him up.
فلما انتبه لم ير أحدا فقام يمشي و هو موقن بالهلاك فاستغاث بالمهدي ع فبينما هو كذلك فإذا هو برجل في زي أهل البادية راكب ناقته
When he woke up, he did not see anyone. He stoop up to walk and he was convinced with the death. So, he cried out for help with Al-Mahdi-ajfj. While he was like that, there was a man in the garb of the people of the valleys riding his she-camel.
قال فقال يا هذا أنت منقطع بك
He (the narrator) said, ‘He said: ‘O you! Are you cut off with (from your caravan)?’
قال فقلت نعم
He (the narrator) said, ‘I said, ‘Yes’.
قال فقال أ تحب أن ألحقك برفقائك
He (the narrator) said, ‘He said, ‘Would you like me to join you with your friends?’
قال قلت هذا و الله مطلوبي لا سواه فقرب مني و أناخ ناقته و أردفني خلفه و مشى فما مشينا خطا يسيرة إلا و قد أدركنا الركب فلما قربنا منهم أنزلني و قال هؤلاء رفقاؤك ثم تركني و ذهب.
He (the narrator) said, ‘I said, ‘By Allah-azwj, this is my purpose, not besides it!’ He came closer to me and knelt his camel and made me ride behind him, and he walked. We had only walked a few steps only and we came across the riders. When we went near them, he made me descend and said: ‘They are your friends!’ Then he left me and went’’.[35]
الحكاية الثالثة و الخمسون [تشرّف الشيخ قاسم الحويزاوي بلقائه عليه السّلام عند ما انقطع عن الحاجّ]
The fifty-third story – Ennoblement of the Sheikh Qasim Al Huweyzawy by meeting him-ajfj, may the greeting be upon him-ajfj, at his being cut off from the pilgrims.
و فيه و من ذلك ما حدثني به رجل من أهل الإيمان من أهل بلادنا يقال له الشيخ قاسم و كان كثير السفر إلى الحج قال تعبت يوما من المشي فنمت تحت شجرة فطال نومي و مضى عني الحاج كثيرا فلما انتبهت علمت من الوقت أن نومي قد طال و أن الحاج بعد عني و صرت لا أدري إلى أين أتوجه
And regarding it, and from that is what is narrated to me with by a man from the people of Eman, from the people of our city, called the Sheikh Qasim, and he was a frequent traveller to the Hajj. He said, ‘One day I was tired from the walking, so I slept beneath a tree. My sleep prolonged and most of the pilgrims went away from me. When I woke-up I knew from the time that my sleep had prolonged and that the pilgrims were remote from me, and I became not knowing where I should be heading to.
فمشيت على الجهة و أنا أصيح بأعلى صوتي يا أبا صالح قاصدا بذلك صاحب الأمر ع كما ذكره ابن طاوس في كتاب الأمان فيما يقال عند إضلال الطريق.
So I walked upon the direct, and I was shouting at the top of my voice, ‘O Abu Salih-ajfj!’ – aiming with that Master-ajfj of the time, just as Ibn Tawoos had mentioned it in his book ‘Al-Amaan’ regarding what should be said at losing the way.
فبينا أنا أصيح كذلك و إذا براكب على ناقة و هو على زي البدو فلما رآني قال لي أنت منقطع عن الحاج فقلت نعم فقال اركب خلفي لألحقك بهم فركبت خلفه فلم يكن إلا ساعة و إذا قد أدركنا الحاج
While I was shouting like that, and behold, there was a rider upon a she-camel, and upon was upon a garb of the Bedouins. When he saw me, he said to me, ‘Are you cut off from the pilgrims?’ I said, ‘Yes’. He said, ‘Ride behind me, I shall join you with them’. I rode behind him, and it was not except an hour, and there, we had come across the pilgrims.
فلما قربنا أنزلني و قال لي امض لشأنك فقلت له إن العطش قد أضر بي فأخرج من شداده ركوة فيها ماء و سقاني منه فو الله إنه ألذ و أعذب ماء شربته.
When we were near, he made me descend and said to me: ‘Continue to your affair’. I said to him, ‘The thirst has harmed me’. He brought out from his belongings a coffee-pot wherein was water and he quenched me from it. By Allah-azwj! It was the most pleasurable and the sweetest of water I had drunk’.
ثم إني مشيت حتى دخلت الحاج و التفت إليه فلم أره و لا رأيته في الحاج قبل ذلك و لا بعده حتى رجعنا.
Then I walked until I entered among the pilgrims and turned to him, but I did not see him, nor did I see him being among the pilgrims before that, nor after it, until we returned’’.[36]
الحكاية الرابعة و الخمسون [تشرّف السيد مهدي بحر العلوم بلقائه عليه السّلام في حرم أمير المؤمنين عليه السّلام]
The fifty-fourth story – Ennoblement of the Seyyid Mahdi Bahr Al-Uloom by meeting him-ajfj, may the greeting be upon him-ajfj in the mausoleum of Amir Al-Momineen-asws, may the greeting be upon him-asws.
حدثني العالم الفاضل الصالح الورع في الدين الآميرزا حسين اللاهيجي المجاور للمشهد الغروي أيده الله و هو من الصلحاء الأتقياء و الثقة الثبت عند العلماء قال حدثني العالم الصفي المولى زين العابدين السلماسي المتقدم ذكره قدس الله روحه
It is narrated to me by the scholar, the meritorious, the righteous, the devout in the religion, Al-Mirza Husayn Al-Aheej, the one in the vicinity of the shrine of Al-Gharwy (Al-Najaf), may Allah-azwj Support him, and he was from the righteous, the pious, and proven to be reliable in the presence of the scholars. He said, ‘It is narrated to me by the scholar, the elite, the master, adornment of the worshippers, Al-Salmasy, the aforementioned, may Allah-azwj Sanctify his soul.
أن السيد الجليل بحر العلوم أعلى الله مقامه ورد يوما في حرم أمير المؤمنين عليه آلاف التحية و السلام فجعل يترنم بهذا المصرع.
| چه خوش است صوت قرآن | ز تو دل ربا شنيدن. |
One day the majestic Seyyid Bahr Al-Uloom, may Allah-azwj Raise his position, arrived in the Mausoleum of Amir Al-Momineen-asws, may a thousand salutations and the greetings be upon him-asws. He went on to sing this couplet (in Persian), ‘How nice it is to hear the sound of the Quran in your heart, the Lord-azwj Speaking’.
فسئل رحمه الله عن سبب قراءته هذا المصرع فقال لما وردت في الحرم المطهر رأيت الحجة ع جالسا عند الرأس يقرأ القرآن بصوت عال فلما سمعت صوته قرأت المصرع المزبور و لما وردت الحرم ترك قراءة القرآن و خرج من الحرم الشريف.
He, may Allah-azwj have Mercy on him, was asked about the cause of his reciting this couplet. He said, ‘When I arrived in the pure sanctuary, I saw the Divine Authority seated by the head, reciting the Quran in a loud voice. When I heard his-ajfj voice, I recited the couplet, and when I arrived to the sanctuary, he-ajfj left recitation of the Quran and exited from the noble sanctuary’’.[37]
الحكاية الخامسة و الخمسون [تشرّف السيّد عليّ بن طاووس رحمه اللّه في السرداب الشريف سحرا يسمع دعاءه عليه السّلام]
The fifty-fifth story – Ennoblement of the Seyyid Ali bin Tawoos, may Allah-azwj have Mercy on him, in the noble basement at pre-dawn listening to his-ajfj supplication, may the greeting be upon him-ajfj.
رأيت في ملحقات كتاب أنيس العابدين و هو كتاب كبير في الأدعية و الأوراد ينقل عنه العلامة المجلسي في المجلد التاسع عشر من البحار و الآميرزا عبد الله تلميذه في الصحيفة الثالثة ما لفظه نُقِلَ عَنِ ابْنِ طَاوُسٍ رَحِمَهُ اللَّهُ أَنَّهُ سَمِعَ سَحَراً فِي السِّرْدَابِ عَنْ صَاحِبِ الْأَمْرِ ع
I saw in the appendices of the book ‘Anees Al-Abideen’, and it is a large book regarding the supplication and the glorifications, transmitted from it by the Allama Al Majlisi in the 19th volume of Al-Bihar (Al-Anwaar), and his student Al Mirza Abdullah in the third page what its wordings are, ‘We are transmitting from Ibn Tawoos, may Allah-azwj have Mercy on him, he heard at pre-dawn in the basement, from Master-ajfj of the command.
أَنَّهُ يَقُولُ اللَّهُمَّ إِنَّ شِيعَتَنَا خُلِقَتْ مِنْ شُعَاعِ أَنْوَارِنَا وَ بَقِيَّةِ طِينَتِنَا وَ قَدْ فَعَلُوا ذُنُوباً كَثِيرَةً اتِّكَالًا عَلَى حُبِّنَا وَ وَلَايَتِنَا فَإِنْ كَانَتْ ذُنُوبُهُمْ بَيْنَكَ وَ بَيْنَهُمْ فَاصْفَحْ عَنْهُمْ فَقَدْ رَضِينَا وَ مَا كَانَ مِنْهَا فِيمَا بَيْنَهُمْ فَأَصْلِحْ بَيْنَهُمْ وَ قَاصَّ بِهَا عَنْ خُمُسِنَا وَ أَدْخِلْهُمُ الْجَنَّةَ وَ زَحْزِحْهُمْ عَنِ النَّارِ وَ لَا تَجْمَعْ بَيْنَهُمْ وَ بَيْنَ أَعْدَائِنَا فِي سَخَطِكَ
He-ajfj was saying: ‘O Allah-azwj! Our-asws Shias were Created from the rays of our-asws lights and remnant of our-asws clays, and they have done a lot of sins relying of our-asws love and our-asws Wilayah. If their sins were between You-azwj and them, then Pardon them, for we-asws are pleased. And whatever from these were regarding what is between them, then Reconcile between them, and Compensate with these from our-asws Khums, and Enter them into the Paradise, and Push them away from the Fire, and do not Gather between them and our-asws enemies in Your-azwj Wrath!’
قلت و يوجد في غير واحد من مؤلفات جملة من المتأخرين الذين قاربنا عصرهم و المعاصرين هذه الحكاية بعبارة تخالف العبارة الأولى و هي هكذا
I said, ‘And it is found in more than one of the compilations, total of the latter ones, those who are closer to our time, and contemporaries of these stories with writing which is different to the first, and it is like this: –
اللهم إن شيعتنا منا خلقوا من فاضل طينتنا و عجنوا بماء ولايتنا اللهم اغفر لهم من الذنوب ما فعلوه اتكالا على حبنا و ولائنا يوم القيامة و لا تؤاخذهم بما اقترفوه من السيئات إكراما لنا و لا تقاصهم يوم القيامة مقابل أعدائنا فإن خففت موازينهم فثقلها بفاضل حسناتنا.
‘O Allah-azwj! Our-asws Shias are from us-asws. They have been Created from the surplus of our-asws clay, and they were kneaded with the water of our-asws Wilayah. O Allah-azwj! forgive for them the sins what they have done being reliant upon our-asws love and our-asws Wilayah, on the Day of Qiyamah, and do not Seize them with what they have acknowledged from the evil deeds honouring to us-asws, and do not Retaliate them on the Day of Qiyamah in front of our‑asws enemies. If their scales are light, then Make them heavier with the surplus of our-asws good deeds!’
و لم نجد أحدا منهم إلى الآن أسند هذه الحكاية إلى أحد رواها عن السيد أو رآها في واحد من كتبه و لا نقله العلامة المجلسي و معاصروه و من تقدم عليه إلى عهد السيد و لا يوجد في شيء من كتبه الموجودة التي لم يكن عندهم أزيد منها
And we did not find anyone of them until today, attributing this story to anyone having reported it from the Seyyid or having seen it in one of his books, nor did the Allama Al-Majlisi and his contemporaries and the ones preceding him to the era of the Seyyid, transmitted it, nor is it found to be in anyone from his existing boos which there does not happen to be in their possession any more than it.
نعم الموجود في أواخر المهج و قد نقله في البحار أيضا هكذا كنت أنا بسرمنرأى فسمعت سحرا دعاء القائم ع فحفظت منه من الدعاء لمن ذكره الأحياء و الأموات و أبقهم أو قال و أحيهم في عزنا و ملكنا و سلطاننا و دولتنا و كان ذلك في ليلة الأربعاء ثالث عشر ذي القعدة سنة ثمان و ثلاثين و ستمائة.
Yes, it exists in the end of Al Mahaj, and it has been transmitted in Al-Bihar as well like this, ‘I was at Surmanrayy. I heard at pre-dawn a supplication of Al-Qaim-ajfj. I memorised from it from the supplication: ‘The One Who is mentioned by the living and the dead, and He‑azwj Keeps them’ – or said: ‘And Revives them in our-asws honour, and our-asws kingdom, and our-asws authority, and our-asws government’. And that was during the night of Wednesday of the thirteenth Zul Qadah of the year six hundred and thirty-eight.
و أظن و إن كان بعض الظن إثما أن ما نقلناه أولا مأخوذ من كلام الحافظ الشيخ رجب البرسي و نقل كلماته بالمعنى فإنه قال في أواخر مشارق الأنوار بعد نقل كلام المهج إلى قوله ملكنا ما لفظه و مملكتنا و إن كان شيعتهم منهم و إليهم و عنايتهم مصروفة إليهم فكأنه ع يقول.
And I think, and even if some of the conjectures are a sin, what we have transmitted first is taken from the speech of the memoriser, the Sheikh Rajab Al Barsy, and his words have been transmitted with the meaning, for he said in the end of (the book) ‘Mashariq Al-Anwaar’ after transmitting the speech of the Mahaj up to his words, ‘Our-asws kingdom’, what its wordings are: ‘Our-asws kingdoms’, and if they-asws Shias are from them-asws, and up to them-asws, and their-asws care turning to them-asws, it is as if he-ajfj is saying: –
اللهم إن شيعتنا منا و مضافين إلينا و إنهم قد أساءوا و قد قصروا و أخطئوا رأونا صاحبا لهم رضا منهم و قد تقبلنا عنهم بذنوبهم و تحملنا خطاياهم لأن معولهم علينا و رجوعهم إلينا فصرنا لاختصاصهم بنا و اتكالهم علينا كانا أصحاب الذنوب إذ العبد مضاف إلى سيده و معول المماليك إلى مواليهم.
‘O Allah-azwj! If our-asws Shias as from us-asws, and an addition to us-asws, and they have done evil deeds, and have been deficient, and erred, they saw us-asws as being companions of theirs, pleased from them, and we-asws are accepting their sins on their behalf and are loading with their errors, because their dependency is upon us-asws, and their return is to us. Thus we-asws have become, due to their specialising with us-asws, and their reliance upon us-asws, as if we-asws were companions of the sins when the slave is added to his master, and the dependency of the slaves are to their masters (to deal with).
اللهم اغفر لهم من الذنوب ما فعلوه اتكالا على حبنا و طمعا في ولايتنا و تعويلا على شفاعتنا و لا تفضحهم بالسيئات عند أعدائنا و ولنا أمرهم في آخره كما وليتنا أمرهم في الدنيا و إن أحبطت أعمالهم فثقل موازينهم بولايتنا و ارفع درجاتهم بمحبتنا انتهى.
O Allah-azwj! Forgive for them from the sins what they have done, relying upon our-asws love, and coveting regarding our-asws Wilayah, and relying on our-asws intercession, and do not Expose them with the evil deeds in the presence of our-asws enemies, and their affair is for us-asws in its end just as we-asws are in charge of their affairs in the world and even if their deeds have been confiscated. Thus, their scales would be heavy due to our-asws Wilayah and their ranks raised due to our-asws love’ – end’’.[38]
فَمِنْ ذَلِكَ مَا رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ فِي كِتَابِ الْوَسَائِلِ عَمَّنْ سَمَّاهُ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع أَنَّ الرَّجُلَ يُحِبُّ أَنْ يُفْضِيَ إِلَى إِمَامِهِ مَا يُحِبُّ أَنْ يُفْضِيَ بِهِ إِلَى رَبِّهِ
From that is what is reported by Muhammad Bin Yaqoub Al Kulayni in the book ‘Al-Wasaail’, from the one who heard it, said, ‘I wrote to Abu Al-Hassan-asws, ‘The man loves to unload (his concerns) to his Imam-asws what he loves to unload with to his Lord-azwj’.
قَالَ فَكَتَبَ إِنْ كَانَتْ لَكَ حَاجَةٌ فَحَرِّكْ شَفَتَيْكَ فَإِنَّ الْجَوَابَ يَأْتِيكَ.
He (the narrator) said, ‘He-asws wrote: ‘If there was a need (request) for you, just move your lips and the answer will come to you’’.[39]
وَ مِنْ ذَلِكَ مَا رَوَاهُ هِبَةُ اللَّهِ بْنُ سَعِيدٍ الرَّاوَنْدِيُّ فِي كِتَابِ الْخَرَائِجِ عَنْ مُحَمَّدِ بْنِ الْفَرَجِ قَالَ: قَالَ لِي عَلِيُّ بْنُ مُحَمَّدٍ ع إِذَا أَرَدْتَ أَنْ تَسْأَلَ مَسْأَلَةً فَاكْتُبْهَا وَ ضَعِ الْكِتَابَ تَحْتَ مُصَلَّاكَ وَ دَعْهُ سَاعَةً ثُمَّ أَخْرِجْهُ وَ انْظُرْ فِيهِ
And from that is what is reported by Hibtullah Bin Saeed Al-Rawandy in the book ‘Al-Kharaij’, from Muhammad Bin Al Faraj who said, ‘Ali Bin Muhammad-asws said to me: ‘Whenever you want to ask a question, then write it and place the letter beneath your prayer mat and leave it for a time (hour), then extract it and look into it’.
قَالَ فَفَعَلْتُ فَوَجَدْتُ مَا سَأَلْتُهُ عَنْهُ مُوَقَّعاً فِيهِ
He (the narrator) said, ‘I did so and found what I have asked about signed in it’.
وَ قَدِ اقْتَصَرْتُ لَكَ عَلَى هَذَا التَّنْبِيهِ وَ الطَّرِيقُ مَفْتُوحَةٌ إِلَى إِمَامِكَ لِمَنْ يُرِيدُ اللَّهُ جَلَّ جَلَالُهُ عِنَايَتَهُ بِهِ وَ تَمَامَ إِحْسَانِهِ إِلَيْهِ.
And I have shortened for you upon this warning, and the road is open to your Imam-asws for the one whom Allah-azwj, Majestic is His-azwj Majestic, Wants to Care with and Complete His‑azwj favour to him’’.[40]
الحكاية السادسة و الخمسون [تشرّف المولى عبد الرحيم الدماونديّ بلقائه عليه السلام في داره]
The fifty-sixth story – Ennoblement of the master Abdul Raheem Al-Damawandy, by his meeting him-ajfj, may the greeting be upon him-ajfj, in his house.
قال العالم الفاضل المتبحر النبيل الصمداني الحاج المولى رضا الهمداني في المفتاح الأول من الباب الثالث من كتاب مفتاح النبوة في جملة كلام له في أن الحجة ع قد يظهر نفسه المقدسة لبعض خواص الشيعة
The scholar, the meritorious, the explorer, the highbred Al-Samdany, the pilgrim, the master Raza Al-Hamdany in beginning of the first of the three chapters from the book ‘Miftah Al-Nubuwwah’ in a summary of a speech of his that the Divine Authority, his-ajfj holy self appears to some of his-ajfj special Shias.
أنه ع قد أظهر نفسه الشريفة قبل هذا بخمسين سنة لواحد من العلماء المتقين المولى عبد الرحيم الدماوندي الذي ليس لأحد كلام في صلاحه و سداده.
He-ajfj, his-ajfj noble self, had appeared fifty years before this to one of the pious scholars, the master Abdul Raheem Al-Damawandy, who it isn’t for anyone to talk in correcting him and guiding him.
قال و قال هذا العالم في كتابه إني رأيته ع في داري في ليلة مظلمة جدا بحيث لا تبصر العين شيئا واقفا في جهة القبلة و كان النور يسطع من وجهه المبارك حتى أني كنت أرى نقوش الفراش بهذا النور.
He (the narrator) said, ‘And this scholar said in his book, ‘I saw him-ajfj in my house during a very dark night where the eye could not see anything, standing in the direction of the Qiblah, and there was a shining light from his-ajfj Blessed face to the extent that I was seeing the prink on the bed due to this light’’.[41]
الحكاية السابعة و الخمسون [تشرّف رجل آخر بلقائه عليه السلام في جزيرة من جزائر البحر]
The fifty-seventh story – Ennoblement of another man by meeting him-ajfj, may the greeting be upon him-ajfj in an island from the islands of the sea.
في كتاب المقامات للعالم الجليل المحدث السيد نعمة الله الجزائري حكاية أخرى حدثني رجل من أوثق إخواني في شوشتر في دارنا القريبة من المسجد الأعظم قال لما كنا في بحور الهند تعاطينا عجائب البحر فحكى لنا رجل من الثقات
And in the book ‘Al-Maqamaat’ of the scholar, the majestic, the narrator, the Seyyid Ne’matullah Al-Jazairy, there is another tale, ‘It is narrated to me by a man from the reliable ones of my brethren in Shustar in our house, nearby from the grand Masjid. He said, ‘When we were in the Indian ocean, we were involved in wonders of the ocean. A man from the reliable ones narrated to us.
قال روى من أعتمد عليه أنه كان منزله في بلد على ساحل البحر و كان بينهم و بين جزيرة من جزائر البحر مسير يوم أو أقل و في تلك الجزيرة مياههم و حطبهم و ثمارهم و ما يحتاجون إليه
He said, ‘It is reported from the one I rely upon that his house was in a city upon the coast of the sea, and between them and an island from the islands of the sea, there was a travel distance of a day or less, and in that island were their waters, and their firewood, and their fruits, and whatever they were needy to.
فاتفق أنهم على عادتهم ركبوا في سفينة قاصدين تلك الجزيرة و حملوا معهم زاد يوم. فلما توسطوا البحر أتاهم ريح عدلهم عن ذلك القصد و بقوا على تلك الحالة تسعة أيام حتى أشرفوا على الهلاك من قلة الماء و الطعام
It so happened and they, upon their norm, were sailing in a boat aiming for that island, and they were carrying their provisions with them. When they were in the midst of the sea, a wind came to them and turned them away from that aim, and they remain upon that state for nine days until they were overlooking upon the death from the scarcity of water and the food.
ثم إن الهوى رماهم في ذلك اليوم على جزيرة في البحر فخرجوا إليها و كان فيها المياه العذبة و الثمار الحلوة و أنواع الشجر فبقوا فيها نهارا ثم حملوا منها ما يحتاجون إليه و ركبوا سفينتهم و دفعوا.
Then, during that day, the air threw them upon an island from the islands of the ocean. They went out to it, and therein were fresh water (springs), and the fruits, and the sweets, and a variety of trees. They remained in it at daytime, then they carried from it whatever they were needy to, and they sailed their ship and went away.
فلما بعدوا عن الساحل نظروا إلى رجل منهم بقي في الجزيرة فناداهم و لم يتمكنوا من الرجوع فرأوه قد شد حزمة حطب و وضعها تحت صدره و ضرب البحر عليها قاصدا لحوق السفينة فحال الليل بينهم و بينه و بقي في البحر.
When they were remote from the coast, they looked at a man from them having remained in the island. He called out to the and they were not able from the returning. They saw him to have tied a bundle of firewood and placed it under his chest and struck the sea upon it, aiming to catch up with the boat. The night formed a barrier between them and him, and he remained in the sea.
و أما أهل السفينة فما وصلوا إلا بعد مضي أشهر فلما بلغوا أهلهم أخبروا أهل ذلك الرجل فأقاموا مأتمه فبقوا على ذلك عاما أو أكثر ثم رأوا أن ذلك الرجل قدم إلى أهله فتباشروا به و جاء إليه أصحابه فقص عليهم قصته.
And as for the people of the boat, they did not arrive until after the passing of months. When they reached their families and informed the family of that man, they established his mourning. They remained upon that for a year or more, then they saw that, that man had arrived to his family. They rejoiced with him, and his companions came to him. He narrated to them his story.
فقال لما حال الليل بيني و بينكم بقيت تقلبني الأمواج و أنا على الحزمة يومين حتى أوقعتني على جبل في الساحل فتعلقت بصخرة منه و لم أطق الصعود إلى جوفه لارتفاعه فبقيت في الماء و ما شعرت إلا بأفعى عظيمة أطول من المنار و أغلظ منها فوقعت على ذلك الجبل و مدت رأسها تصطاد الحيتان من الماء فوق رأسي
He said, ‘When the night had formed a barrier between me and you all, I remained tossed around by the waves, and I was upon the bundle for two days until it threw me to a mountain in the coast. I attached with a rock from it and could not endure the ascending to its interior due to its height. I remained in the water and was not aware except with a large serpent, taller than the minaret, and thicker than it. It fell upon that mountain and extended its head, preying the fishes from the water above my head.
فأيقنت بالهلاك و تضرعت إلى الله تعالى فرأيت عقربا يدب على ظهر الأفعى فلما وصل إلى دماغها لسعتها بأبرته فإذا لحمها قد تناثر عن عظامها و بقي عظم ظهرها و أضلاعها كالسلم العظيم الذي له مراقي يسهل الصعود عليها.
I was convinced of the death, and I beseeched to Allah-azwj the Exalted. I saw a scorpion walking upon the back of the serpent. When it reached to its brain, it stung it with its needle, and behold, its flesh scattered away from its bones, and there remained its backbone and its ribs like the large ladders which has steps for it to ease the climbing upon it’.
قال فرقيت على تلك الأضلاع حتى خرجت إلى الجزيرة شاكرا لله تعالى على ما صنع فمشيت في تلك الجزيرة إلى قريب العصر فرأيت منازل حسنة مرتفعة البنيان إلا أنها خالية لكن فيها آثار الإنس.
He (the narrator) said, ‘I climbed upon those ribs until I came out to the island thanking Allah‑azwj the Exalted upon what He-azwj had Done. I walked in that island to near the afternoon. I saw beautiful houses of hight construction except that there were vacant, but there were impacts of the human in these’.
قال فاستترت في موضع منها فلما صار العصر رأيت عبيدا و خدما كل واحد منهم على بغل فنزلوا و فرشوا فرشا نظيفة و شرعوا في تهيئة الطعام و طبخه فلما فرغوا منه رأيت فرسانا مقبلين عليهم ثياب بيض و خضر و يلوح من وجوههم الأنوار فنزلوا و قدم إليهم الطعام.
He (the narrator) said, ‘I concealed in a place from these. When the afternoon came, I saw slaves and servants, each one of them being upon a mule. They descended and furnished a clean sheet, and they began in preparing the good and cooking it. When they were free from it, I saw horsemen coming over. Upon them were white clothes, and green, and light was radiating from their faces. They descended and the meal was forwarded to them.
فلما شرعوا في الأكل قال أحسنهم هيئة و أعلاهم نورا ارفعوا حصة من هذا الطعام لرجل غائب فلما فرغوا ناداني يا فلان بن فلان أقبل فعجبت منه فأتيت إليهم و رحبوا بي فأكلت ذلك الطعام و ما تحققت إلا أنه من طعام الجنة
When they started to eat, their best of appearance, and their highest of Noor said: ‘Raise a portion from this meal for an absent man!’ When they were free, they called out to me, ‘O so and so, son of so and so, come!’ I was surprised from it. I came to them, and they were welcoming with me. I ate that meal, and I did not verify except that it was from the food of Paradise.
فلما صار النهار ركبوا بأجمعهم و قالوا لي انتظر هنا فرجعوا وقت العصر و بقيت معهم أياما فقال لي يوما ذلك الرجل الأنور إن شئت الإقامة معنا في هذه الجزيرة أقمت و إن شئت المضي إلى أهلك أرسلنا معك من يبلغك بلدك.
When the afternoon passed, they all rode and said to me: ‘Wait over here’. They returned at the time of afternoon, and I remained with them for days. One day that most radiant man said to me: ‘If you like you to stay with us in this island, stay, and if you like to go to your family, we shall send someone with you who can make you reach your city’.
فاخترت على شقاوتي بلادي فلما دخل الليل أمر لي بمركب و أرسل معي عبدا من عبيده فسرنا ساعة من الليل و أنا أعلم أن بيني و بين أهلي مسيرة أشهر و أيام فما مضى من الليل قليل منه إلا و قد سمعنا نبيح الكلاب
I chose my city, based upon my wretchedness. When the night entered, he instructed a boat for me and send a slave from his slaves with me. We travelled for an hour from the night, and I know that between me, and my family was a travel distance of months and days. It had not passed a little from the night except and we were hearing the barking of the dogs.
فقال لي ذلك الغلام هذا نبيح كلابكم فما شعرت إلا و أنا واقف على باب داري فقال هذه دارك انزل إليها.
That slave said to me, ‘This is barking of your dogs’. I was not aware except, and I was standing at the door of my house. He said, ‘This is your door, descend to it’.
فلما نزلت قال لي قد خسرت الدنيا و الآخرة ذلك الرجل صاحب الدار ع فالتفت إلى الغلام فلم أره و أنا في هذا الوقت بينكم نادما على ما فرطت هذه حكايتي و أمثال هذه الغرائب كثيرة لا نطول الكلام بها.
When I descended, ‘He said to me, ‘You have incurred loss of the world and the Hereafter. That man was owner of the house (Al-Qaim-ajfj)’. I turned to the slave, but I did not see him, and at this time I am between you all, regretting upon what has been missed out from this tale and parables of this of these oddities are many, we should not prolong the talk with it’’.
قلت قد ذكرنا حكاية عن كتاب نور العيون تقرب من هذه إلا أن بينهما اختلاف كثير و الله العالم بالاتحاد و التعدد.
I said, ‘We have mentioned a tale from the book ‘Noor Al Uyoon’, near from this, except that between the two there are many differences, and Allah-azwj is most Knowing with the unity and the pluralism’’.[42]
الحكاية الثامنة و الخمسون [تشرّف رجل من بقّالي النجف الأشرف بلقائه عليه السّلام في مسجد السهلة]
The fifty-eighth story – Ennoblement of a man from Baqaly the noble Al-Najaf with meeting him-ajfj, may the greeting be upon him-ajfj, in Masjid Al-Sahla.
حدثني جماعة من الأتقياء الأبرار منهم السيد السند و الحبر المعتمد العالم العامل و الفقيه النبيه الكامل المؤيد المسدد السيد محمد بن العالم الأوحد السيد أحمد بن العالم الجليل و الحبر المتوحد النبيل السيد حيدر الكاظمي أيده الله تعالى و هو من أجلاء تلامذة المحقق الأستاذ الأعظم الأنصاري طاب ثراه و أحد أعيان أتقياء بلد الكاظمين ع و ملاذ الطلاب و الزوار و المجاورين و هو و إخوته و آباؤه أهل بيت جليل معروفون في العراق بالصلاح و السداد و العلم و الفضل و التقوى يعرفون ببيت السيد حيدر جده سلمه الله تعالى.
It is narrated to me by a group of the pious ones, the righteous, from them was the Seyyid, the attributed, and the pontiff, the reliable, the scholar, the worker, and the jurist, the intelligent, the perfect, the support, and guide, the Seyyid Muhammad son of the scholar, the only one, the Seyyid Ahmad son of the scholar, the majestic, and the pontiff, the unitarian, the noble, the Seyyid Haydar Al-Kazmy, may Allah-azwj the Exalted Support him, and he was from the majestic students of the researcher, the mighty teacher, Al-Ansary, may his soil be good, and one of the assistance of the pious one of the city of Al-Kazimeyn, and the haven of students and the visitors and the neighbours, and he and his brothers and his father are of a majestic household, well known in Al-Iraq with being righteous, and the correct, and the knowledge, and the merits, and the piety, known as the household of the Seyyid Haider, his grandfather, may Allah-azwj the Exalted Keep him safe.
قال فيما كتبه إلي و حدثني به شفاها أيضا قال محمد بن أحمد بن حيدر الحسني الحسيني لما كنت مجاورا في النجف الأشرف لأجل تحصيل العلوم الدينية و ذلك في حدود السنة الخامسة و السبعين بعد المائتين و الألف من الهجرة النبوية كنت أسمع جماعة من أهل العلم و غيرهم من أهل الديانة يصفون رجلا يبيع البقل و شبهه أنه رأى مولانا الإمام المنتظر سلام الله عليه
He said among what he wrote to me, and narrated to me with verbally as well, he said, ‘Muhammad Bin Ahmad Bin Haider Al-Hasany Al-Husayni said, ‘When I was in the vicinity of the noble Al-Najaf for the reason of attaining the religious sciences, and that in the year seventy five after the thousand and the two hundred from the Hijra, I heard a group from the people of knowledge and others from the religious people describing a vegetable seller, and suspected that he had seen our Imam-ajfj, the awaited, may the Greeting of Allah-azwj be upon him-ajfj.
فطلبت معرفة شخصه حتى عرفته فوجدته رجلا صالحا متدينا و كنت أحب الاجتماع معه في مكان خال لأستفهم منه كيفية رؤيته مولانا الحجة روحي فداه فصرت كثيرا ما أسلم عليه و اشترى منه مما يتعاطى ببيعة حتى صار بيني و بينه نوع مودة
I sought to know the person until I knew him. I found him to be a righteous man, religious, and I used to gather with him in a vacant place in order to understand from him the details of his sighting our Master-ajfj, the Divine Authority, may my soul be sacrificed for him-ajfj. I became frequently greeting unto him and buying from him from what he was selling until there came to be a sort of cordiality between me and him.
كل ذلك مقدمة لتعرف خبره المرغوب في سماعه عندي حتى اتفق لي أني توجهت إلى مسجد السهلة للاستجارة فيه و الصلاة و الدعاء في مقاماته الشريفة ليلة الأربعاء فلما وصلت إلى باب المسجد رأيت الرجل المذكور على الباب فاغتنمت الفرصة و كلفته المقام معي تلك الليلة
All that was a prelude to know his news which was desirous in my view to hear, until is so happened that I headed to Masjid Al-Sahla for the seeking the help in it, and the Salat and the supplications in its noble place on the night of Wednesday. When I arrive to the door of the Masjid, I saw the mentioned man at the door. So, I seized the opportunity and encumbered him the place with me that night.
فأقام معي حتى فرغنا من العمل الموظف في مسجد سهيل و توجهنا إلى المسجد الأعظم مسجد الكوفة على القاعدة المتعارفة في ذلك الزمان حيث لم يكن في مسجد السهلة معظم الإضافات الجديدة من الخدام و المساكن.
He stayed with me until we were free from the deeds assigned regarding Masjid Al-Sahla and we headed to the grand Masjid of Al-Kufa upon the recognised norm during that time where there would not be in Masjid Al-Sahla most of the new additions from the servants and the dwellers.
فلما وصلنا إلى المسجد الشريف و استقر بنا المقام و عملنا بعض الأعمال الموظفة فيه سألته عن خبره و التمست منه أن يحدثني بالقصة تفصيلا فقال ما معناه.
When we arrived to the noble Masjid and we settled in the place and had done some of the deeds assigned regarding it, I asked him about his news and requested from him that he narrates to me with the story in detail. He said what it’s meaning it: –
أني كنت كثيرا ما أسمع من أهل المعرفة و الديانة أن من لازم عمل الاستجارة في مسجد السهلة أربعين ليلة أربعاء متوالية بنية رؤية الإمام المنتظر ع وفق لرؤيته و أن ذلك قد جربت مرارا
‘I used to hear a lot from the people of understanding and religion that the one who necessitates the deeds of seeking the help in Masjid Al-Sahla for forty Wednesday nights consecutively with intention of sighting the awaited Imam-ajfj, would be accorded his-ajfj sighting, and that, that had been experienced repeatedly.
فاشتاقت نفسي إلى ذلك و نويت ملازمة عمل الاستجارة في كل ليلة أربعاء و لم يمنعني من ذلك شدة حر و لا برد و لا مطر و لا غير ذلك حتى مضى لي ما يقرب من مدة سنة و أنا ملازم لعمل الاستجارة و أبات في مسجد الكوفة على القاعدة المتعارفة.
So, my soul yearned to that, and I made the intention of necessitating the deeds of the seeking the help during every Wednesday night, and neither heat, nor cold, nor rain, nor other than that would prevent me from that, until almost a year passed for me, and I was sticking to the deeds of seeking the help and spending the night in Masjid Al-Kufa upon the known rule.
ثم إني خرجت عشية يوم الثلاثاء ماشيا على عادتي و كان الزمان شتاء و كانت تلك العشية مظلمة جدا لتراكم الغيوم مع قليل مطر فتوجهت إلى المسجد و أنا مطمئن بمجيء الناس على العادة المستمرة حتى وصلت إلى المسجد و قد غربت الشمس و اشتد الظلام و كثر الرعد و البرق
Then I went out in the evening of the day of Tuesday walking upon my norm, and it was the time of winter, and that evening was very dark due to it being overcast with little drizzle. I headed to the Masjid and I was assured with the people coming upon the continual habit, until I arrived to the Masjid, and the sun had set, and the darkness had intensified, and there was a lot of thunder and lightning.
فاشتد بي الخوف و أخذني الرعب من الوحدة لأني لم أصادف في المسجد الشريف أحدا أصلا حتى أن الخادم المقرر للمجيء ليلة الأربعاء لم يجئ تلك الليلة.
The fear intensified with me, and the dread seized me from the loneliness because I did not meet anyone in the noble Masjid originally, and even the servant scheduled for coming on the Wednesday night, he did not come that night.
فاستوحشت لذلك للغاية ثم قلت في نفسي ينبغي أن أصلي المغرب و أعمل عمل الاستجارة عجالة و أمضي إلى مسجد الكوفة فصبرت نفسي و قمت إلى صلاة المغرب فصليتها ثم توجهت لعمل الاستجارة و صلاتها و دعائها و كنت أحفظه.
I felt lonely due to that to the peak, then I said within myself, ‘It is appropriate if I were to pray the Maghrib Salat and do the deeds of seeking the help quickly and go to Masjid Al-Kufa’. I observed patience and stood to pray the Maghrib Salat. I prayed it, then became attentive to the deeds of seeking the help and its Salat, and its supplications, and I had memorised these.
فبينما أنا في صلاة الاستجارة إذ حانت مني التفاتة إلى المقام الشريف المعروف بمقام صاحب الزمان ع و هو في قبلة مكان مصلاي فرأيت فيه ضياء كاملا و سمعت فيه قراءة مصل فطابت نفسي و حصل كمال الأمن و الاطمئنان و ظننت أن في المقام الشريف بعض الزوار و أنا لم أطلع عليهم وقت قدومي إلى المسجد فأكملت عمل الاستجارة و أنا مطمئن القلب.
While I was in the Salat of seeking the help when it came to me that I should turn towards the noble place known as the place of Master-ajfj of the time, and it is in direction of the place of my praying. In it was perfect illumination and I heard recitation of the Salat. My soul felt good and resulted in the perfect security and reassurance, and I thought that in the noble place there were some of the visitors and I had not notified to them the time of my arrival to the Masjid. I perfected the deeds of seeking the help and I was reassured of heart.
ثم توجهت نحو المقام الشريف و دخلته فرأيت فيه ضياء عظيما لكني لم أر بعيني سراجا و لكني في غفلة عن التفكر في ذلك و رأيت فيه سيدا جليلا مهابا بصورة أهل العلم و هو قائم يصلي فارتاحت نفسي إليه و أنا أظن أنه من الزوار الغرباء لأني تأملته في الجملة فعلمت أنه من سكنة النجف الأشرف.
Then I headed towards the noble place and entered it. I saw a mighty illumination in it, but I did not see any lamp with my eyes, but I was in the heedlessness from the thinking regarding that, and I saw in it a majestic Seyyid glorious, in the image of the people of knowledge, and he was standing praying Salat. My soul rested to him, and I thought that he was from the visitors, the strangers, because I contemplated him in totality, and I knew that he was from the dwellers of the noble Al-Najaf.
فشرعت في زيارة مولانا الحجة سلام الله عليه عملا بوظيفة المقام و صليت صلاة الزيارة فلما فرغت أردت أكلمه في المضي إلى مسجد الكوفة فهبته و أكبرته و أنا أنظر إلى خارج المقام فأرى شدة الظلام و أسمع صوت الرعد و المطر
I started in performing the visitation of our Master-ajfj the Divine Authority, may the Greeting of Allah-azwj be upon him-asws, deeds pursuant to the place, and I prayed Salat of the visitation. When I was free, I wanted to speak to him in going to Masjid Al-Kufa. I was awed by him and consider him great, and I was looking towards outside of the place. I saw severe darkness and heard the sound of thunder and rain.
فالتفت إلي بوجهه الكريم برأفة و ابتسام و قال لي تحب أن تمضي إلى مسجد الكوفة فقلت نعم يا سيدنا عادتنا أهل النجف إذا تشرفنا بعمل هذا المسجد نمضي إلى مسجد الكوفة و نبات فيه لأن فيه سكانا و خداما و ماء.
He turned to me with his honourable face with kindness and smile, and he said to me: ‘Would you like to go to Masjid Al-Kufa?’ I said, ‘Yes, of our chief! Our habit, of the people of Al-Najaf, when we have ennobled with the deeds of this Masjid, we tent to go to Masjid Al-Kufa and spend the night in it, because in it are dwellers, and servants, and there is water’.
فقام و قال قم بنا نمضي إلى مسجد الكوفة فخرجت معه و أنا مسرور به و بحسن صحبته فمشينا في ضياء و حسن هواء و أرض يابسة لا تعلق بالرجل و أنا غافل عن حال المطر و الظلام الذي كنت أراه حتى وصلنا إلى باب المسجد و هو روحي فداه معي و أنا في غاية السرور و الأمن بصحبته و لم أر ظلاما و لا مطرا.
He stood up and said: ‘Arise with us, we shall go to Masjid Al-Kufa’. I went out with him, and I was cheerful with him, and with the excellence of his companionship. We walked in the illumination and goodly air, and dry ground, not attaching with the man, and I was heedless from the state of the rain and the darkness which I had seen, until we arrived at the door of the Masjid, and he-ajfj, may my soul be sacrifice for him-ajfj, was with me and I was in the peak of happiness and the security with his-ajfj companionship, and I neither saw any darkness nor any rain.
فطرقت باب الخارجة عن المسجد و كانت مغلقة فأجابني الخادم من الطارق فقلت افتح الباب فقال من أين أقبلت في هذه الظلمة و المطر الشديد فقلت من مسجد السهلة
I knocked on the door outside from the Masjid, and it was closed. The servant answered me, ‘Who is the night comer?’ I said, ‘Open the door!’ He said, ‘Where are you coming from in this darkness and the rain is intense?’ I said, ‘From Masjid Al-Sahla’.
فلما فتح الخادم الباب التفت إلى ذلك السيد الجليل فلم أره و إذا بالدنيا مظلمة للغاية و أصابني المطر فجعلت أنادي يا سيدنا يا مولانا تفضل فقد فتحت الباب و رجعت إلى ورائي أتفحص عنه و أنادي فلم أر أحدا أصلا و أضر بي الهواء و المطر و البرد في ذلك الزمان القليل.
When the servant opened the door, I turned to that majestic Seyyid, but I did not see him, and there, the world was so dark, and the rain hit me. I went on to call out, ‘O our chief! O our Master-ajfj! Please (enter) for the door has been opened!’ And I returned to my back to check him-ajfj out, and I was calling out. But I did not see anyone originally, and I was being harmed by the air, and the rain, and the cold in that little time.
فدخلت المسجد و انتبهت من غفلتي و كأني كنت نائما فاستيقظت و جعلت ألوم نفسي على عدم التنبه لما كنت أرى من الآيات الباهرة و أتذكر ما شاهدته و أنا غافل من كراماته من الضياء العظيم في المقام الشريف مع أني لم أر سراجا
I entered the Masjid and it ended up from my heedlessness, and it was as if I was sleeping. So I woke up and went on to blame myself upon the inattentiveness at what I had seen from the dazzling signs, and I remembered what I had witnessed, and I was heedless from his-ajfj extraordinary acts, from the mighty illumination in the noble place, along with that I did not see any lamp.
و لو كان في ذلك المقام عشرون سراجا لما وفى بذلك الضياء و ذكرت أن ذلك السيد الجليل سماني باسمي مع أني لم أعرفه و لم أره قبل ذلك.
And had there been twenty lamps in that place, it would not have resulted in that illumination. And I remembered, that Seyyid had name me with my name along with the name of my father and did not recognise him-ajfj and had not seen him before that.
و تذكرت أني لما كنت في المقام كنت أنظر إلى فضاء المسجد فأرى الظلام الشديد و أسمع صوت المطر و الرعد و إني لما خرجت من المقام مصاحبا له سلام الله عليه كنت أمشي في ضياء بحيث أرى موضع قدمي و الأرض يابسة و الهواء عذب حتى وصلنا إلى باب المسجد
And I remembered, when I was in the place, I was looking at the atmosphere of the Masjid, and I had seen severe darkness and had heard the sound of rain and thunder, and when I had gone out from the place accompanying him-ajfj, may the Greeting of Allah-azwj be upon him-ajfj, I was walking in the illumination. I would see the place of my feet and the dry ground, and the fresh air, until we had arrived at the door of the Masjid.
و منذ فارقني شاهدت الظلمة و المطر و صعوبة الهواء إلى غير ذلك من الأمور العجيبة التي أفادتني اليقين بأنه الحجة صاحب الزمان ع الذي كنت أتمنى من فضل الله التشرف برؤيته و تحملت مشاق عمل الاستجارة عند قوة الحر و البرد لمطالعة حضرته سلام الله عليه فشكرت الله تعالى شأنه و الحمد لله.
And since my separation, I had witnessed the darkness and the rain and the difficult wind to being other than that, from the wonderous matters which benefited my certainty that he-ajfj is the Divine Authority, Master-ajfj of the time whom I had been wishing for, from the Grace of Allah-azwj, the ennoblement with sighting him-ajfj, and had endured the difficulties of the deeds of seeking the help during the times of heat and cold, in order to notice his-ajfj presence, may the Greeting of Allah-azwj be upon him-ajfj. So I thanked Allah-azwj the Exalted of His-azwj Glory, and the praise is for Allah-azwj’’.[43]
الحكاية التاسعة و الخمسون [تشرّف الحاجّ عليّ البغدادي بلقائه عليه السّلام]
The fifty-ninth story – Ennoblement of Al-Haaj Ali Al-Baghdady by meeting him-ajfj, may the greeting be upon him.
و قال أدام الله أيام سعادته في كتابه إلي حكاية أخرى اتفقت لي أيضا و هي أنى منذ سنين متطاولة كنت أسمع بعض أهل الديانة و الوثاقة يصفون رجلا من كسبة أهل بغداد أنه رأى مولانا الإمام المنتظر سلام الله عليه
And he, may Allah-azwj Perpetuate the days of his happiness, said in his book to me, another tale, ‘It happened for me as well, and it is that for years I had been hearing some people of religion and trusted ones describing a man from the from the people of Baghdad that he had seen our Master-ajfj, the awaited Imam-ajfj, may the Greeting of Allah-azwj be upon him-ajfj.
و كنت أعرف ذلك الرجل و بيني و بينه مودة و هو ثقة عدل معروف بأداء الحقوق المالية و كنت أحب أن أسأله بيني و بينه لأنه بلغني أنه يخفي حديثه و لا يبديه إلا لبعض الخواص ممن يأمن إذاعته خشية الاشتهار فيهزأ به من ينكر ولادة المهدي و غيبته أو ينسبه العوام إلى الفخر و تنزيه النفس و حيث إن هذا الرجل في الحياة لا أحب أن أصرح باسمه خشية كراهته.
And I used to know that man, and between me and him there was cordiality, and he was trusted, just, know with the fulfilment of the rights of wealth, and I used to love asking him, between me and him, because it had reached me that he was concealing his narrations and not reveal these except to some of the special ones from the ones he was safe would not broadcast it, fearing the publicity, so that the one who denies the birth of the Mahdi-ajfj and his-ajfj occultation would mock him, or the general public would attribute him to the pride and self-disdain, and where this man, during the life did not like to declare his name, fearing its dislike.
و بالجملة فإني في هذه المدة كنت أحب أن أسمع منه ذلك تفصيلا حتى اتفق لي أني حضرت تشييع جنازة من أهل بغداد في أواسط شهر شعبان من هذه السنة و هي سنة اثنتين و ثلاثمائة بعد الألف من الهجرة النبوية الشريفة في حضرة الإمامين مولانا موسى بن جعفر و سيدنا محمد بن علي الجواد سلام الله عليهما
And in summary, in this period, I used to love listening to that from him in detail, until it so happened for me that I attended escorting a funeral from the people of Baghdad in the middle of the month of Shaban of this year, and it is the year three hundred and two after that thousand from the Prophetic Hijra, in the presence of the two Imams-asws, our Master-asws Musa Bin Ja’far-asws, and our Chief Muhammad-asws Bin Ali Al-Jawad-asws, may the Greeting of Allah-azwj be upon them-asws both.
و كان الرجل المزبور في جملة المشيعين فذكرت ما بلغني من قصته و دعوته و جلسنا في الرواق الشريف عند باب الشباك النافذ إلى قبة مولانا الجواد ع فكلفته بأن يحدثني بالقصة فقال ما معناه.
And the man was strong in the whole of the escorting. I remembered what had reached me from his story, and his claim, and we sat in the noble corridor by the window door, leading to the dome of our Master-asws Al Jawad-asws. I encumber him that he narrates to me with the story. He said, what it’s meaning it: –
أنه في سنة من سني عشرة السبعين كان عندي مقدار من مال الإمام ع عزمت على إيصاله إلى العلماء الأعلام في النجف الأشرف و كان لي طلب على تجارها فمضيت إلى زيارة أمير المؤمنين سلام الله عليه في إحدى زياراته المخصوصة و استوفيت ما أمكنني استيفاؤه من الديون التي كانت لي و أوصلت ذلك إلى متعددين من العلماء الأعلام من طرف الإمام ع لكن لم يف بما كان علي منه بل بقي على مقدار عشرين تومانا فعزمت على إيصال ذلك إلى أحد علماء مشهد الكاظمين.
‘In a year from the tenth of the seventy, there was in my possession from the wealth of the Imam-asws I was determined upon delivering it to the scholars, the flags in the noble Al-Najaf, and there was a demand for me upon its traders. I went to visit Amir Al-Momineen-asws, may the greeting be upon him-asws, in one of his-asws specialised visitations, and I fulfilled whatever I was able upon fulfilling it, from the debts which were for me, and delivered that to the various scholars, the flags from the side of the Imam-asws, but I could not fulfil with what was upon me from him-asws. But there still remained an amount of twenty Toomans. I determined upon delivering that to one of the scholar of the shine of Al-Kazimeyn.
فلما رجعت إلى بغداد أحببت أداء ما بقي في ذمتي على التعجيل و لم يكن عندي من النقد شيء فتوجهت إلى زيارة الإمامين ع في يوم خميس و بعد التشرف بالزيارة دخلت على المجتهد دام توفيقه و أخبرته بما بقي في ذمتي من مال الإمام ع و سألته أن يحول ذلك علي تدريجا و رجعت إلى بغداد في أواخر النهار حيث لم يسعني لشغل كان لي و توجهت إلى بغداد ماشيا لعدم تمكني من كراء دابة.
When I returned to Baghdad, I loved to pay off whatever had remained in my responsibility upon the haste, and there did not happen to be in my possession, anything from the cash. So I headed to visit the two Imams-asws during the day of Thursday, and after the ennoblement with the visitation, I entered to the Mujtahid, may his inclination be perpetual, and I informed him with what had remained in my responsibility, from the wealth of the Imam-ajfj, and I asked him to turn it around for me gradually, and I returned to Baghdad at the end of the day where there was no leeway for me for an occupation which was for me, and I headed to Baghdad walking due to the impossibility of my being able to hire an animal.
فلما تجاوزت نصف الطريق رأيت سيدا جليلا مهابا متوجها إلى مشهد الكاظمين ع ماشيا فسلمت عليه فرد علي السلام و قال لي يا فلان و ذكر اسمي لم لم تبق هذه الليلة الشريفة ليلة الجمعة في مشهد الإمامين
When I had crossed half the road, I saw a majestic Seyyid, glorious, hearing to the shrine of Al-Kazimeyn, walking. I greeted unto him. He responded the greeting to me and said to me, ‘O so and so!’ – and he mentioned my name – ‘Why did not remain this noble night, the night of Friday, in the shrine of the two Imams-asws?’
فقلت يا سيدنا عندي مطلب مهم منعني من ذلك فقال لي ارجع معي و بت هذه الليلة الشريفة عند الإمامين ع و ارجع إلى مهمك غدا إن شاء الله.
I said, ‘O our chief! There was an important demand with me preventing me from that’. He said to me: ‘Return with me and spend this noble night in the presence of the two Imams-asws and return to your important matter in the morning if Allah-azwj so Desires’.
فارتاحت نفسي إلى كلامه و رجعت معه منقادا لأمره و مشيت معه بجنب نهر جار تحت ظلال أشجار خضرة نضرة متدلية على رءوسنا و هواء عذب و أنا غافل عن التفكر في ذلك و خطر ببالي أن هذا السيد الجليل سماني باسمي مع أنه لم أعرفه ثم قلت في نفسي لعله هو يعرفني و أنا ناس له.
My soul was at rest to his talk, and I returned with him, yielding to his instructions, and I walked with him by the side of a river flowing beneath the shades of green trees, with freshness hand upon our heads, and fresh air, and I was heedless from the thinking regarding that, and occurrence in my mind that this majestic Seyyid had named me with my name, along with that I did not know him. Then I said within myself, ‘Perhaps he knows me, and I have forgotten him’.
ثم قلت في نفسي إن هذا السيد كأنه يريد مني من حق السادة و أحببت أن أوصل إلى خدمته شيئا من مال الإمام الذي عندي
Then I said within myself, ‘This Seyyid, it is as if he wanted from me from the right of the Seyyid that I should deliver to his service something from the wealth of the Imam-ajfj which is in my possession’.
فقلت له يا سيدنا عندي من حقكم بقية لكن راجعت فيه جناب الشيخ الفلاني لأؤدي حقكم بإذنه و أنا أعني السادة
I said to him, ‘O our chief! In my possession there is something remaining from your rights, but I referred regarding it to the right honourable Sheikh so and so, to pay your rights by his permission, and I mean the Seyyids’.
فتبسم في وجهي و قال نعم و قد أوصلت بعض حقنا إلى وكلائنا في النجف الأشرف أيضا و جرى على لساني أني قلت له ما أديته مقبول فقال نعم
He smiled in my face and said: ‘Yes, and you have delivered part of our rights to our representatives in the noble Al-Najaf as well’. And it flowed upon my tongue that I should say to him what I had delivered whether it was accepted. He said, ‘Yes’.
ثم خطر في نفسي أن هذا السيد يقول بالنسبة إلى العلماء الأعلام وكلائنا و استعظمت ذلك ثم قلت العلماء وكلاء على قبض حقوق السادة و شملتني الغفلة.
Then it occurred in myself that this Seyyid is saying with the attribution to the scholars, the flags as ‘Our representatives’, and that was grievous. Then I said (to myself), ‘The scholars are representatives upon taking possession of the rights of the Seyyids’, and the heedlessness overcame me.
ثم قلت يا سيدنا قراء تعزية الحسين ع يقرءون حديثا أن رجلا رأى في المنام هودجا بين السماء و الأرض فسأل عمن فيه فقيل له فاطمة الزهراء و خديجة الكبرى فقال إلى أين يريدون فقيل زيارة الحسين ع في هذه الليلة ليلة الجمعة
Then I said, ‘O our chief! The reciters of the consolation of Al-Husayn-asws are reciting a Hadith that a man saw in the dream, a carriage between the sky and the earth. He asked about the ones in it. It was said to him, ‘(Syeda) Fatima Al-Zahra-asws, and (Syeda) Khadeeja Al-Kubra-asws’. He said, ‘Where are they intending to go to?’ It was said, ‘Visitation of Al-Husayn-asws in this night, the night of Friday’.
و رأى رقاعا تتساقط من الهودج مكتوب فيها أمان من النار لزوار الحسين ع في ليلة الجمعة هذا الحديث صحيح فقال ع نعم زيارة الحسين ع في ليلة الجمعة أمان من النار يوم القيامة.
And he saw a note falling from the carriage. There was written in it the security from the Fire for the visitors of Al-Husayn-asws during the night of Friday. Is this Hadith correct?’ He said: ‘Yes, visitation of Al-Husayn-asws during the night of Friday is a security from the Fire on the Day of Qiyamah’.
قال و كنت قبل هذه الحكاية بقليل قد تشرفت بزيارة مولانا الرضا ع
He (the narrator) said, ‘And before this tale by a little, I had been ennobled with visiting our Master-asws Al-Reza-asws’.
فقلت له يا سيدنا قد زرت الرضا علي بن موسى ع و قد بلغني أنه ضمن لزواره الجنة هذا صحيح فقال ع هو الإمام الضامن فقلت زيارتي مقبولة فقال ع نعم مقبولة.
I said to him, ‘O our chief! I have visited Al-Reza Ali Bin Musa-asws, and it has reached me that he-asws has guaranteed the Paradise for his-asws visitors. Is this correct?’ He-ajfj said: ‘He-asws is the guarantor Imam-asws’. I said, ‘Is my visitation accepted?’ He-ajfj said: ‘Yes, accepted!’
و كان معي في طريق الزيارة رجل متدين من الكسبة و كان خليطا لي و شريكا في المصرف فقلت له يا سيدنا إن فلانا كان معي في الزيارة زيارته مقبولة فقال نعم العبد الصالح فلان بن فلان زيادته مقبولة
And with me, in the road to the visitation, there was a religious man from the town, and he used to mingle with me and an associate in the dealings. I said to him, ‘O our chief! So and so was with me in the visitation, an accepted visitation’. He said, ‘Yes, the righteous servant, so and so, son of so and so, is more accepted’.
ثم ذكرت له جماعة من كسبة أهل بغداد كانوا معنا في تلك الزيارة و قلت إن فلانا و فلانا و ذكرت أسماءهم كانوا معنا زيارتهم مقبولة
Then I mentioned to him a group from the town of the people of Baghdad who were with us during that visitation, and I said, ‘So and so, and so and so’ – and I mentioned their names – ‘Were with us in their accepted visitations’.
فأدار ع وجهه إلى الجهة الأخرى و أعرض عن الجواب فهبته و أكبرته و سكت عن سؤاله.
He-ajfj turned his-ajfj face to another direction and turned away from the answering. I was awed by him-ajfj and considered him-ajfj great and was silent from asking him-ajfj.
فلم أزل ماشيا معه على الصفة التي ذكرتها حتى دخلنا الصحن الشريف ثم دخلنا الروضة المقدسة من الباب المعروف بباب المراد فلم يقف على باب الرواق و لم يقل شيئا حتى وقف على باب الروضة من عند رجلي الإمام موسىع
I did not cease walking with him-ajfj upon the description which I have mentioned, until we entered the noble courtyard. Then we entered the holy shrine from the door known as ‘Baab Al-Murad’. He-ajfj did not pause at ‘Baab Al-Waraq’ and did not say anything until he-ajfj paused at the door of the shrine by the legs of the Imam Musa-asws.
فوقفت بجنبه و قلت له يا سيدنا اقرأ حتى أقرأ معك فقال السلام عليك يا رسول الله السلام عليك يا أمير المؤمنين و ساق على باقي أهل العصمة ع حتى وصل إلى الإمام الحسن العسكري ع.
I paused by his-ajfj side and said to him-ajfj, ‘O our chief! Recite, until I recite along with you-ajfj!’ He-ajfj said: ‘The greetings be unto you-saww, O Rasool-Allah-saww! The greetings be unto you-asws, O Amir Al-Momineen-asws’ – and he-ajfj continued upon the remainder of the people-asws of infallibility until he arrived to the Imam Al-Hassan Al-Askari-asws.
ثم التفت إلي بوجهه الشريف و وقف متبسما و قال أنت إذا وصلت إلى السلام على الإمام العسكري ما تقول
Then he-asws turned to me with his-ajfj noble face and stood smiling, and said: ‘You, whenever you get to the greeting upon the Imam Al-Askari-asws, what do you say?’
فقلت أقول السلام عليك يا حجة الله يا صاحب الزمان
I said, ‘I am saying, ‘The greeting be unto you-ajfj O Divine Authority of Allah-azwj, O Master-ajfj of the time!’’
قال فدخل الروضة الشريفة و وقف على قبر الإمام موسى ع و القبلة بين كتفيه.
He (the narrator) said, ‘He-ajfj entered the noble shrine and paused at the grave of the Imam Musa-asws, and the Qiblah was between his-ajfj shoulders.
فوقفت إلى جنبه و قلت يا سيدنا زر حتى أزور معك
I paused to his-ajfj side and said, ‘O our chief! Perform visitation until I perform visitation along with you-ajfj’.
فبدأ ع بزيارة أمين الله الجامعة المعروفة فزار بها و أنا أتابعه ثم زار مولانا الجواد ع و دخل القبة الثانية قبة محمد بن علي ع و وقف يصلي فوقفت إلى جنبه متأخرا عنه قليلا احتراما له و دخلت في صلاة الزيارة
He-ajfj began with ‘Ziyarat Ameen Allah-azwj’, the well-known collection. He-ajfj performed visitation by it and I was following him-ajfj. Then he-ajfj performed visitation of our Master-asws Al-Jawad-asws and entered the second dome, dome of Muhammad-asws Bin Ali-asws and paused to pray Salat. I stood to his-ajfj side, behind him-ajfj a little in respect for him-ajfj, and I entered in the Salat of the visitation.
فخطر ببالي أن أسأله أن يبات معي تلك الليلة لأتشرف بضيافته و خدمته و رفعت بصري إلى جهته و هو بجنبي متقدما علي قليلا فلم أره.
It occurred in my mind that I should ask him to spend that night with him to be ennoble by hosting him-ajfj and serving him-ajfj, and I raised my eyes to his-ajfj face, and he-ajfj was by my side, in front of me a little, but I did not see him-ajfj.
فخففت صلاتي و قمت و جعلت أتصفح وجوه المصلين و الزوار لعلي أصل إلى خدمته حتى لم يبق مكان في الروضة و الرواق إلا و نظرت فيه فلم أر له أثرا أبدا
I lightened my Salat and stood up and went on to browse the faces of the ones praying, and of the visitors, perhaps I could arrive to serving him-ajfj, until there did not remain any place in the shrine and the enclosure except and I looked into it but could not see any trace for him‑asws, ever!
ثم انتبهت و جعلت أتأسف على عدم التنبه لما شاهدته من كراماته و آياته من انقيادي لأمره مع ما كان لي من الأمر المهم في بغداد و من تسميته إياي مع أني لم أكن رأيته و لا عرفته و لما خطر في قلبي أن أدفع إليه شيئا من حق الإمام ع و ذكرت لي أني راجعت في ذلك المجتهد الفلاني لأدفع إلى السادة بإذنه قال لي ابتداء منه نعم و أوصلت بعض حقنا إلى وكلائنا في النجف الأشرف.
Then I noticed and went on to regret upon not having paid attention to what I had witnessed from his-ajfj extraordinary acts and his-ajfj signs from my yielding to his-ajfj instructions what had happened to me from the important affair in Baghdad, and from his-ajfj naming me along with that I had not seen him nor knew him, and when it had occurred in my mind that I should hand over to him something from the right of the Imam-ajfj, and he-ajfj had mentioned to me that I had referred regarding that to the so and so Mujtahid to hand over to the Seyyids by his permission. He-ajfj had said to me initiating from him-ajfj: ‘Yes, and you have delivered part of our-ajfj right to our-ajfj representatives in the noble Al-Najaf’.
ثم تذكرت أني مشيت معه بجنب نهر جار تحت أشجار مزهرة متدلية على رءوسنا و أين طريق بغداد و ظل الأشجار الزاهرة في ذلك التأريخ
The I remembered that I had walked with him-ajfj by the side of the rive flowing beneath blossoming trees hanging upon our heads, and where are they in the road of Baghdad and shades of the blossoming trees in that date?
و ذكرت أيضا أنه سمي خليطي في سفر زيارة مولانا الرضا باسمه و وصفه بالعبد الصالح و بشرني بقبول زيارته و زيارتي
And I remembered as well that he had named my mingling one during the journey of the visitation of our Master-asws Al-Reza-asws with his name and his description as ‘the righteous servant’ and had given me the glad tidings of the acceptance of his visitation.
ثم إنه أعرض بوجهه الشريف عند سؤالي إياه عن حال جماعة من أهل بغداد من السوقة كانوا معنا في طريق الزيارة و كنت أعرفهم بسوء العمل مع أنه ليس من أهل بغداد و لا كان مطلعا على أحوالهم لو لا أنه من أهل بيت النبوة و الولاية ينظر إلى الغيب من وراء ستر رقيق.
Then he-ajfj had turned his-ajfj noble face away during my asking him-ajfj about the state of a group from the people of Baghdad, from the market. They were with us in the road of the visitation, and I used to know them being with evil deeds, along with that he-ajfj wasn’t from the people of Baghdad, nor was he-ajfj notified upon their situations, if he-ajfj had not been from the People-asws of the household of the Prophet-hood and the Wilayat, looking into the hidden matters from behind a thin veil.
و مما أفادني اليقين بأنه المهدي ع أنه لما سلم على أهل العصمة ع في مقام طلب الإذن و وصل السلام إلى مولانا الإمام العسكري التفت إلي و قال لي أنت ما تقول إذا وصلت إلى هنا فقلت أقول السلام عليك يا حجة الله يا صاحب الزمان فتبسم و دخل الروضة المقدسة
And from what had benefitted my certainty that he-ajfj is Al-Mahdi-ajfj was that when he-ajfj had greeted unto the people-asws of infallibility in the place of seeking the permission, and send the greeting to our Master-asws the Imam Al-Askari-asws, he-ajfj had turned to me and said to me: ‘You, what are you saying when you arrive over here?’ I had said, ‘I am saying, ‘The greeting be unto you-ajfj, O Divine Authority of Allah-azwj, O Master-asws of the time!’, he-ajfj had smiled and entered the holy shrine.
ثم افتقادي إياه و هو في صلاة الزيارة لما عزمت على تكليفه بأن أقوم بخدمته و ضيافته تلك الليلة إلى غير ذلك مما أفادني القطع بأنه هو الإمام الثاني عشر صلوات الله عليه و على آبائه الطاهرين وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ
Then my losing him-ajfj while he-ajfj was in the Salat of the visitation, when I had determined upon encumbering him that I would stand with serving him-ajfj and hosting him-ajfj during that night, to other than that from what had increased the feeling that he-ajfj surely is the twelfth Imam-asws, may the Salawaat of Allah-azwj be upon him-ajfj and his-ajfj pure forefathers-asws, and the praise is for Allah-azwj, Lord-azwj of the worlds.
و ينبغي أن يعلم أن هذا الرجل و الرجل المتقدم ذكره في القصة السابقة هما من السوقة و قد حدثاني بهذين الحديثين باللغة المصحفة التي هي لسان أهل هذا الزمان فاللفظ مني مع المحافظة التامة على المعنى فهو حديث بالمعنى و كتب أقل أهل العلم محمد بن أحمد بن الحسن الحسيني الكاظمي مسكنا.
And it is befitting that this man and the aforementioned man in the previous story, they were from the ordinary people, and they had narrated me with these two Ahadith in the language of the Quran which it is the tongue of the people of this time. The wordings are from me along with the complete memorisation upon the meaning. So it is a Hadith with the meaning and written by the lowest of the people of knowledge, Muhammad Bin Ahmad Bin Al Hasssan Al-Husayny Al-Kazimi as a dwelling place.
قلت ثم سألته أيده الله تعالى عن اسمه و حدثني غيره أيضا أن اسمه الحاج علي البغدادي و هو من التجار و أغلب تجارته في طرف جدة و مكة و ما والاها بطريق المكاتبة
I said, ‘The I asked him, may Allah-azwj the Exalted Support him, about his name, and it is narrated to me by someone else as well, his name is Al-Haaj Ali Al-Baghdady, and he is from the traders and most of his business is in the outskirts of Jeddah and Makkah, and what follows in in the way of the writing.
و حدثني جماعة من أهل العلم و التقوى من سكنة بلدة الكاظم ع بأن الرجل من أهل الصلاح و الديانة و الورع و المواظبين على أداء الأخماس و الحقوق و هو في هذا التأريخ طاعن في السن أحسن الله عاقبته.
And it is narrated to me by a group from the people of knowledge and the piety from the dwellers of the city of Al-Kazim-asws, that the man from the righteous people and the religion, and the devoutness, and the preaching upon paying the Khums, and the rights, and he, in this date, was and old man in years, may Allah-azwj Make good his end-result’’.[44]
* « (فائدتان مهمتان)»*
TWO IMPORTANT BENEFITS
الفائدة الاولى [في توجيه التوقيه الّذي خرج من صاحب الدار عليه السّلام إلى عليّ بن محمّد السمريّ بأنّ من ادّعى الرؤية في الغيبة الكبرى فهو كاذب]
The first benefit – Arrival of the letter which came out from Master-ajfj of the house, may the greeting be upon him-ajfj, to Ali Bin Muhammad Al-Samry with: ‘The once who claims the sighting during the major occultation, he is a liar’.
روى الشيخ الطوسي في كتاب الغيبة عن الحسن بن أحمد المكتب و الطبرسي في الاحتجاج مرسلا أنه خرج التوقيع إلى أبي الحسن السمري.
It is reported by the Sheikh Al-Tusi in the book ‘Al-Ghayba’, from Al-Hassan Bin Ahmad Al-Maktab and Al-Tabary in ‘Al-Ihtijaj’, with an unbroken chain that the letter emerged to Abu Al-Hassan Al-Samry.
يا علي بن محمد السمري اسمع أعظم الله أجر إخوانك فيك فإنك ميت ما بينك و ما بين ستة أيام فاجمع أمرك و لا توص إلى أحد يقوم مقامك بعد وفاتك فقد وقعت الغيبة التامة
‘O Ali Bin Muhammad Al-Samry, listen! May Allah-azwj Magnify the Recompense of your brethren regarding you, for you shall be dying in what is 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.
فلا ظهور إلا بعد إذن الله تعالى ذكره و ذلك بعد الأمد و قسوة القلوب و امتلاء الأرض جورا
So, there will be no appearance except after Allah-azwj, Exalted is His-azwj Mention, Permits, and that would be after the term and hardening of the hearts, and filling of the earth with tyranny.
و سيأتي من شيعتي من يدعي المشاهدة ألا فمن ادعى المشاهدة قبل خروج السفياني و الصيحة فهو كذاب مفتر و لا حول و لا قوة إلا بالله العلي العظيم..
And there shall be coming, from my Shias, ones who will claim the witnessing. Indeed! The one who claims the witnessing before the emergence of Al-Sufyan and the Scream, so he is a liar, a fabricator. And there is neither any might nor strength except with Allah-azwj the Exalted, the Magnificent’’.
و هذا الخبر بظاهره ينافي الحكايات السابقة و غيرها مما هو مذكور في البحار و الجواب عنه من وجوه.
And this Hadith, in its apparent, negates the previous stories and others such from what it mentioned in Al-Bihar (Al-Anwaar), and the answer about it is from aspects.
الأول أنه خبر واحد مرسل غير موجب علما فلا يعارض تلك الوقائع و القصص التي يحصل القطع عن مجموعها بل و من بعضها المتضمن لكرامات و مفاخر لا يمكن صدورها من غيره ع
The first is that it is a solitary Hadith having been transmitted without valid knowledge, so it does not contradict those events and stories which is a resulting piece from the total. But, and from some of these contain the extraordinary acts and feats which are not possible to be coming from other than him-ajfj.
فكيف يجوز الإعراض عنها لوجود خبر ضعيف لم يعمل به ناقله و هو الشيخ في الكتاب المذكور كما يأتي كلامه فيه فكيف بغيره و العلماء الأعلام تلقوها بالقبول و ذكروها في زبرهم و تصانيفهم معولين عليها معتنين بها.
So how can it be allowed to be turning away from these due to the existence of a weak Hadith which the transmitters have not worked with, and he is the Sheikh in the mentioned book, just as his speech have appeared in it. So, how can it be with others, and the scholars, the flags have received it with acceptance and have mentioned these in their discussions and their classification, relying upon these and taking care with it?
الثاني ما ذكره في البحار بعد ذكر الخبر المزبور ما لفظه لعله محمول على من يدعي المشاهدة مع النيابة و إيصال الأخبار من جانبه إلى الشيعة على مثال السفراء لئلا ينافي الأخبار التي مضت و سيأتي فيمن رآه ع و الله يعلم.
The second is what is mentioned in Al-Bihar (Al-Anwaar) after mentioning the discussed Hadith what its wordings are perhaps carried upon the one who claims the witnessing along with the deputyship, and arrival of the news from his-ajfj side to the Shias upon the likes of the ambassadors, lest the news be negate that which has passed, and I shall come regarding the ones who have seen him-ajfj. And Allah-azwj Knows.
الثالث ما يظهر من قصة الجزيرة الخضراء قال الشيخ الفاضل علي بن فاضل المازندراني فقلت للسيد شمس الدين محمد و هو العقب السادس من أولاده ع 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
The third is what is apparent from the story of the green island. The Sheikh Al Fazil Ali Bin Fazil Al Mazandarany said, ‘I said to the Seyyid Shams Al-Deen Muhammad, and he was the sixth posterity from his children, ‘O my chief! We are reporting from our elders Ahadith reported from Master-ajfj of the time having said: ‘When it will be the matter of the major occultation, the one who sees me-ajfj after my-ajfj occultation, so he has lied!’ So how is it among you all, the one who has 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 أن 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 الحكاية..
He said, ‘You speak the truth. He-ajfj, rather said that during that time due to the large numbers of his-ajfj enemies from his-ajfj own family members and others from the pharaohs (tyrants) of the Abbasids, to the extent that the Shias were preventing each other from discussing his-ajfj mention. And in this time, the period has prolonged, and the enemies have despaired from him-ajfj, and our city is far from them and from their injustices, and their trouble is the story. . .’.
و هذا الوجه كما ترى يجري في كثير من بلاد أوليائه ع.
And this aspect, as you can see, flows in most the cities of his-ajfj friends.
الرابع ما ذكره العلامة الطباطبائي في رجاله في ترجمة الشيخ المفيد بعد ذكر التوقيعات المشهورة الصادرة منه ع في حقه ما لفظه و قد يشكل أمر هذا التوقيع بوقوعه في الغيبة الكبرى مع جهالة المبلغ و دعواه المشاهدة المنافية بعد الغيبة الصغرى
And the fourth is what is mentioned by the Allama Al-Tabatabaie in his ‘Rijal’ in a translation of the Sheikh Al-Mufeed after mentioned the famous letters issued from him-ajfj in his right are it’s wordings, and the matter of this letter resembles with its occurrence during the major occultation with the unknown extent, and his claim of the witnessing which negates the minor occultation.
و يمكن دفعه باحتمال حصول العلم بمقتضى القرائن و اشتمال التوقيع على الملاحم و الإخبار عن الغيب الذي لا يطلع عليه إلا الله و أولياؤه بإظهاره لهم و أن المشاهدة المنفية أن يشاهد الإمام ع و يعلم أنه الحجة ع حال مشاهدته له و لم يعلم من المبلغ ادعاؤه لذلك.
And it is possible to repel it with obtaining the knowledge in accordance with the evidence, and the inclusion of the letters upon the epics and the news about the hidden matters which no one is notified upon except Allah-azwj and His-azwj friends, by revealing it to them, and that the witnessing negates that he witnesses the Imam-ajfj and knows that he-ajfj is the Divine Authority in the state of his witnessing him-ajfj, and he does not know the extent of his claim for that.
و قال رحمه الله في فوائده في مسألة الإجماع بعد اشتراط دخول كل من لا نعرفه و ربما يحصل لبعض حفظة الأسرار من العلماء الأبرار العلم بقول الإمام ع بعينه على وجه لا ينافي امتناع الرؤية في مدة الغيبة فلا يسعه التصريح بنسبة القول إليه ع فيبرزه في صورة الإجماع جمعا بين الأمر بإظهار الحق و النهي عن إذاعة مثله بقول مطلق انتهى.
And he, may Allah-azwj have Mercy on him, said in his ‘Fawaid’ regarding the issue of the consensus after the stipulation of a condition, ‘The entry of every one we do not know, sometimes results in one of the keepers of the secrets from the righteous scholars of the knowledge with the word of the Imam-asws exactly upon its aspect, does not negate the prevention of sighting during the period of the occultation, so there is no leeway for declaring the attribution of the words to him-ajfj. So, he highlights it in the image of the consensus between the matter, by manifesting the truth and prohibiting from broadcasting like it, with the absolute saying’ – end.
و يمكن أن يكون نظره في هذا الكلام إلى الوجه الآتي.
And it is possible that there be it’s match regarding this speech, to the coming aspect.
الخامس ما ذكره رحمه الله فيه أيضا بقوله و قد يمنع أيضا امتناعه في شأن الخواص و إن اقتضاه ظاهر النصوص بشهادة الاعتبار و دلالة بعض الآثار و لعل مراده بالآثار الوقائع المذكورة هنا و في البحار أو خصوص ما رواه الكليني في الكافي و النعماني في غيبته و الشيخ في غيبته بأسانيدهم المعتبرة
The fifth is what he, may Allah-azwj have Mercy on him, mentioned regarding it as well by his words, ‘And it prevents as well, his abstention in the affair of the special ones, and even it contradicts the apparent of the texts with the reliable witnessing, and evidence of some of the reports, and perhaps his intent with the reports are the mentioned events over here, and in Al-Bihar (Al-Anwaar), or in particular what is reported by Al Kulayni in ‘Al Kafi’, and Al Numani in his ‘Ghayba’, and the Sheikh in his ‘Ghayba’, by their reliable attributions,
عن أبي عبد الله ع أنه قال لا بد لصاحب هذا الأمر من غيبة و لا بد له في غيبته من عزله و ما بثلاثين من وحشة.
From Abu Abdullah-asws having said: ‘There is no escape for the Master-ajfj of this command from an occultation, and there is no escape for him-ajfj during his-ajfj occultation from his-ajfj isolation, and even with thirty, of being lonely’.
و ظاهر الخبر كما صرح به شراح الأحاديث أنه ع يستأنس بثلاثين من أوليائه في غيبته و قيل إن المراد أنه على هيئة من سنة ثلاثون أبدا و ما في هذا السن وحشة
And the apparent Hadith is as stated with by the commentators of the Ahadith, that he-ajfj is being comforted by thirty of his-ajfj friends during his-ajfj occultation, and it is said that the intent is that he-ajfj is upon an appearance of thirty years old, for ever, and in this age, there is no loneliness.
و هذا المعنى بمكان من البعد و الغرابة و هذه الثلاثون الذين يستأنس بهم الإمام ع في غيبته لا بد أن يتبادلوا في كل قرن إذ لم يقدر لهم من العمر ما قدر لسيدهم ع ففي كل عصر يوجد ثلاثون مؤمنا وليا يتشرفون بلقائه.
And this meaning is with a place from afar and the estranged, and these thirty are those whom the Imam-ajfj is being comforted with during his-ajfj occultation. There is no escape from them being replace in every century when the age is not abled for them what is abled for their Master-ajfj. So, in every era, he-ajfj would find thirty Momin friends, they would be ennobled with meeting him-ajfj.
وَ فِي خَبَرِ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ الْأَهْوَازِيِّ الْمَرْوِيِّ فِي إِكْمَالِ الدِّينِ وَ غَيْبَةِ الشَّيْخِ وَ مُسْنَدِ فَاطِمَةَ ع لِأَبِي جَعْفَرٍ مُحَمَّدِ بْنِ جَرِيرٍ الطَّبَرِيِّ وَ فِي لَفْظِ الْأَخِيرِ أَنَّهُ قَالَ لَهُ الْفَتَى الَّذِي لَقِيَهُ عِنْدَ بَابِ الْكَعْبَةِ وَ أَوْصَلَهُ إِلَى الْإِمَامِ ع مَا الَّذِي تُرِيدُ يَا أَبَا الْحَسَنِ قَالَ الْإِمَامَ الْمَحْجُوبَ عَنِ الْعَالِمِ قَالَ مَا هُوَ مَحْجُوبٌ عَنْكُمْ وَ لَكِنْ حَجَبَهُ سُوءُ أَعْمَالِكُمْ الْخَبَرَ.
And in a Hadith of Ali Bin Ibrahim Bin Mahziyar Al-Ahwazy in (the books) ‘Ikmal Al-Deen’, and ‘Ghayba’ of the Sheikh, and ‘Musnad Fatima-asws’ of Abu Ja’far Muhammad Bin Jareer Al Tabari, and in the wording of the last one, the youth said to him, the one who met him at the door of the Kabah, and took him to the Imam-asws, ‘What is that which you want, O Abu Al-Hassan-asws?’ The Imam-asws said: ‘The veiled from the scholar’. He said, ‘What is veiled from you-asws all? But your-asws evil deeds are veiled’ – the Hadith.
و فيه إشارة إلى أن من ليس له عمل سوء فلا شيء يحجبه عن إمامه ع و هو من الأوتاد أو من الأبدال في الكلام المتقدم عن الكفعمي رحمه الله.
And in it is an indication to that the one who hasn’t evil deeds for him, there is nothing veiled from his Imam-ajfj, and he is from the pegs, or from the replacements in the speech preceding from Al-Kaf’amy, may Allah-azwj have Mercy on him.
و قال المحقق الكاظمي في أقسام الإجماع الذي استخرجه من مطاوي كلمات العلماء و فحاوي عباراتهم غير الإجماع المصطلح المعروف و ثالثها أن يحصل لأحد من سفراء الإمام الغائب عجل الله فرجه و صلى عليه العلم بقوله إما بنقل مثله له سرا أو بتوقيع أو مكاتبة أو بالسماع منه شفاها
And the researcher Al-Kazimy said in the selections of the consensus which he extracted from the words of the scholars and the contents of their phrases, ‘Consensus is a well know term, and a third of it is that it is obtained for someone from the ambassadors of the hidden Imam‑asws, may Allah-azwj Hasten his-ajfj relief and Send Salawaat upon him-ajfj, the scholar in his words either transmits similar to it secretly or by a letter, or correspondence, or by the hearing from him verbally.
على وجه لا ينافي امتناع الرؤية في زمن الغيبة و يحصل ذلك لبعض حملة أسرارهم و لا يمكنهم التصريح بما اطلع عليه و الإعلان بنسبة القول إليه و الاتكال في إبراز المدعى على غير الإجماع من الأدلة الشرعية لفقدها.
(It is) based upon an aspect which does not negate the sighting in the time of occultation, and that results for some of the bearers of their secrets, and it is not possible for them to declare with what he had been notified upon, and the announcing by attributing the words to him-ajfj, and the reliance in the presentation by the claimant upon other than the consensus from the evidence of the law of its loss.
و حينئذ فيجوز له إذا لم يكن مأمورا بالإخفاء أو كان مأمورا بالإظهار لا على وجه الإفشاء أن يبرزه لغيره في مقام الاحتجاج بصورة الإجماع خوفا من الضياع و جمعا بين امتثال الأمر بإظهار الحق بقدر الإمكان و امتثال النهي عن إذاعة مثله لغير أهله من أبناء الزمان و لا ريب في كونه حجة
And on that day, it would be allowed for him, when he does not happen to be commanded with hiding it, or he was commanded with revealing it, not upon the aspect of the publicising, that he can divulge it in a place of argumentation with an image of consensus, fearing from the wastage. And the combination between the compliance with the command with revealing the truth as much as possible, and compliance with the prohibition from broadcasting it, telling it to other than its rightful one, from the people of the time, and there is no doubt in his-ajfj being an argument.
إما لنفسه فلعلمه بقول الإمام ع و إما لغيره فلكشفه عن قول الإمام ع أيضا غاية ما هناك أنه يستكشف قول الإمام ع بطريق غير ثابت و لا ضير فيه بعد حصول الوصول إلى ما أنيط به حجية الإجماع و لصحة هذا الوجه و إمكانه شواهد تدل عليه.
Either for himself, so his knowledge would be with the words of the Imam-ajfj, or for others, so he would be uncovering from the words of the Imam-ajfj as well, as the importance over there is that he is exploring the words of the Imam-ajfj in an unproven way. And there is no harm in it after having obtained the connection to what the argument of the consensus can be entrusted with, and for the correctness of this aspect, and it’s possibility of the witnessing pointing upon it.
منها كثير من الزيارات و الآداب و الأعمال المعروفة التي تداولت بين الإمامية و لا مستند لها ظاهرا من أخبارهم و لا من كتب قدمائهم الواقفين على آثار الأئمة ع و أسرارهم
Among these are many visitations and the disciplines, and the well-known works which are circulating between the Imamites, and there is not attribution for these apparently from their Ahadith, nor from the books of their ancient ones, the ones pausing upon the Ahadith of the Imams-asws and their-asws secrets.
و لا أمارة تشهد بأن منشأها أخبار مطلقة أو وجوه اعتبارية مستحسنة هي التي دعتهم إلى إنشائها و ترتيبها و الاعتناء لجمعها و تدوينها كما هو الظاهر في جملة منها نعم لا نضايق في ورود الأخبار في بعضها.
And there is no symptom testifies that its origin is absolute, or desirable legal entities which called them to establish these and take care of these and arranging to collect these and writing these, just as it apparent in a total from these. Yes, we are not bothered in reporting the report in some of these.
و منها ما رواه والد العلامة و ابن طاوس عن السيد الكبير العابد رضي الدين محمد بن محمد الآوي إلى آخر ما مر في الحكاية السادسة و الثلاثين و منها قصة الجزيرة الخضراء المعروفة المذكورة في البحار و تفسير الأئمة ع و غيرها.
And from these is what is reported by the father of the Allama, and Ibn Tawoos from the great Seyyid Razi Al-Deen Muhammad Bin Muhammad Al Aawy, up to the end of what has passed in the thirty-sixth tale, and from these is the story of the green island, the famous, mentioned in Al-Bihar Al-Anwaar, and interpretation of the Imams-asws and others.
و منها ما سمعه منه علي بن طاوس في السرداب الشريف.
And from these is what Ali Bin Tawoos had heard from him-ajfj in the noble basement.
و منها ما علم محمد بن علي العلوي الحسيني المصري في الحائر الحسيني و هو بين النوم و اليقظة و قد أتاه الإمام ع مكررا و علمه إلى أن تعلمه في خمس ليال و حفظه ثم دعا به و استجيب دعاؤه و هو الدعاء المعروف بالعلوي المصري و غير ذلك.
And from these is what was taught by Muhammad Bin Ali Al-Alawy Al-Husayni Al-Misry in the enclosure of Al-Husayn-asws, and he was between the sleep and the wakefulness, and the Imam-ajfj had come to him repeatedly and taught him that he should learn it in five nights and memorise it. Then he supplicated with it and his supplication was answered, and it is the supplication known as ‘Al-Alawy Al-Misry’ and other than that.
و لعل هذا هو الأصل أيضا في كثير من الأقوال المجهولة القائل فيكون المطلع على قول الإمام ع لما وجده مخالفا لما عليه الإمامية أو معظمهم و لم يتمكن من إظهاره على وجهه و خشي أن يضيع الحق و يذهب عن أهله
And perhaps, this, it is the origin as well in many of the unknown words of the speaker, so he would be notified upon the words of the Imam-ajfj, when he found it to be opposing to what the Imamites are upon, or most of them, and it was not possible to reveal it upon its aspect, and he feared that the truth would be wasted and go away from its people.
جعله قولا من أقوالهم و ربما اعتمد عليه و أفتى به من غير تصريح بدليله لعدم قيام الأدلة الظاهرة بإثباته و لعله الوجه أيضا فيما عن بعض المشايخ من اعتبار تلك الأقوال أو تقويتها بحسب الإمكان نظرا إلى احتمال كونها قول الإمام ع ألقاها بين العلماء كيلا يجمعوا على الخطاء و لا طريق لإلقائها حينئذ إلا بالوجه المذكور.
He made it to be one of their-asws saying, and sometimes he relied upon it and issued decrees with it from without declaring his evidence due to the impossibility of establishing the apparent evidence for proving it, and perhaps the aspect as well in what is from some of the Sheikhs who rely upon those saying, or strengthen it as possible, given the possibility that it is the saying of the Imam-ajfj. He casts is between the scholar lest they gather upon the error, and there is no way of casting it in those days except by the mentioned aspect.
و قال السيد المرتضى في كتاب تنزيه الأنبياء في جواب من قال فإذا كان الإمام ع غائبا بحيث لا يصل إليه أحد من الخلق و لا ينتفع به فما الفرق بين وجوده و عدمه إلخ قلنا الجواب أول ما نقوله أنا غير قاطعين على أن الإمام لا يصل إليه أحد و لا يلقاه بشر فهذا أمر غير معلوم و لا سبيل إلى القطع عليه إلخ.
And the Seyyid Al Murtaza said in the book ‘Tanzeeh Al-Anbiya’ in answer to the one who said, ‘The Imam-ajfj would be hidden where no one from the people can arrive to him-ajfj nor be benefitted by him-ajfj, so what is the difference between his-ajfj existing and not existing?’ etc. ‘We say the answer first of what we are saying is that I am not certain upon that the Imam-ajfj is such that no one can arrive to him-asws, nor can any mortal meet him-ajfj. This is an unknown matter, and there is no way to be certain upon it’, etc.
و قال أيضا في جواب من قال إذا كانت العلة في استتار الإمام خوفه من الظالمين و اتقاءه من المعاندين فهذه العلة زائلة في أوليائه و شيعته فيجب أن يكون ظاهرا لهم بعد كلام له
And he said as well in answer to the one who said, ‘When the reason for the concealment of the Imam-ajfj was his-ajfj fear from the oppressors and his-ajfj saving from the tormentors to this reason is transient in his-ajfj friends and his-ajfj Shias. So it obliges that he-ajfj would appear to them after talking to him.
و قلنا أيضا إنه غير ممتنع أن يكون الإمام يظهر لبعض أوليائه ممن لا يخشى من جهته شيئا من أسباب الخوف و إن هذا مما لا يمكن القطع على ارتفاعه و امتناعه و إنما يعلم كل واحد من شيعته حال نفسه و لا سبيل له إلى العلم بحال غيره.
And we say as well that it is not impossible that the Imam-ajfj would appear to some of his-ajfj friends, from the ones he-ajfj does not fear anything from him, from the causes of fear, and that this is from what is not possible to be certain upon its raising and its possibility, and rather each one from his-ajfj knows his own situation and there is not way for him to know the situation of others.
و له في كتاب المقنع في الغيبة كلام يقرب مما ذكره هناك.
And for him in the book ‘Al Maqna’, regarding the occultation, there is a speech nearby from what is mentioned over here.
و قال الشيخ الطوسي رضوان الله عليه في كتاب الغيبة في الجواب عن هذا السؤال بعد كلام له و الذي ينبغي أن يجاب عن هذا السؤال الذي ذكرناه عن المخالف أن نقول إنا أولا لا نقطع على استتاره عن جميع أوليائه بل يجوز أن يبرز لأكثرهم و لا يعلم كل إنسان إلا حال نفسه
And the Sheikh Al-Tusi, may the Pleasure of Allah-azwj be upon him, in the book ‘Al-Ghayba’, in answer to this question after a speech of his, ‘And what which is befitting to answer about this question is that which we have mentioned from the opponent that we are saying that firstly we are not certain upon his-ajfj concealing from entirety of his-ajfj friend, but it is allowed that he would come out to most of them, and every human does not know except his own state.
فإن كان ظاهرا له فعلته مزاحة و إن لم يكن ظاهرا علم أنه إنما لم يظهر له لأمر يرجع إليه و إن لم يعلمه مفصلا لتقصير من جهته إلخ.
So if he-ajfj had appeared to him, its reason would be a joke, and if he-ajfj did not appear, he would know that rather his-ajfj appearance to him was for a matter he-ajfj would be returning to, and if he does know the detail, it was negligence from his part, etc.
و تقدم كلمات للسيد علي بن طاوس تناسب المقام خصوصا قوله مع أنه ع حاضر مع الله جل جلاله على اليقين و إنما غاب من لم يلقه عنهم لغيبته عن حضرة المتابعة له و لرب العالمين.
And the talk of the Seyyid Ali Bin Tawoos has preceded in the appropriate place, especially his words along with him-ajfj being present with Allah-azwj, Majestic is His-azwj Majesty, based upon the certainty, and rather he-ajfj is hidden from the one from them he-ajfj does not meet, for his‑ajfj occultation is from the presence of the ones who are follower of his-ajfj, and for Lord-azwj of the worlds.
و فيما نقلنا من كلماتهم و غيرها مما يطول بنقله الكتاب كفاية لرفع الاستبعاد و عدم حملهم الخبر على ظاهره و صرفه إلى أحد الوجوه التي ذكرناها
And among what we have transmitted from their speeches and others is from what would prolong the book by its transmission. It suffices to raise the exclusion and not to carry the report upon its apparent and turn it into one of the aspects which we have mentioned.
السادس أن يكون المخفي على الأنام و المحجوب عنهم مكانه ع و مستقره الذي يقيم فيه فلا يصل إليه أحد و لا يعرفه غيره حتى ولده فلا ينافي لقاءه و مشاهدته في الأماكن و المقامات التي قد مر ذكر بعضها و ظهوره عند المضطر المستغيث به الملتجئ إليه التي انقطعت عنه الأسباب و أغلقت دونه الأبواب.
The sixth is that the one hidden unto the people, and his-ajfj place is veiled from the, and his-ajfj dwelling which he-ajfj is staying it, so no one can arrive to him-ajfj nor can others know it, not even his-ajfj son. So it does not negate meeting him-ajfj and witnessing him-ajfj in the places and the positions which some of it has already been mentioned, and his-ajfj appearance would be during the desperation of the one crying out to him-ajfj, the one seeking shelter to him-asws, the one from whom the means have been cut off, and the doors have been closed besides him’.
و في دعوات السيد الراوندي و مجموع الدعوات للتلعكبري و قبس المصباح للصهرشتي في خبر أبي الوفاء الشيرازي أنه قال له رسول الله ص في النوم و أما الحجة فإذا بلغ منك السيف للذبح و أومأ بيده إلى الحلق فاستغث به فإنه يغيثك و هو غياث و كهف لمن استغاث فقل يا مولاي يا صاحب الزمان أنا مستغيث بك.
And in (the books) ‘Da’waat’ of Al-Rawandy, and ‘Majmou Al-Dawaat’ of Talukbary, and ‘Qabs Al-Misbah’ of Saharshaty, in a Hadith of Abu Al-Wafa Al-Shirazi, that Rasool-Allah-saww said to him in the dream: ‘As for the Divine Authority, so when the sword from you reached for the slaughter’ – and he-saww gestured to the throat – ‘So cry out for help with him-ajfj for he-ajfj come to your help, and is a cave for the one who cries out for help. So, say, ‘O my Master-ajfj! O Master-ajfj of the time! I am crying out for help with you-ajfj’’.
و في لفظ و أما صاحب الزمان فإذا بلغ منك السيف هنا و وضع يده على حلقه فاستعن به فإنه يعينك.
And regarding the wordings, ‘And as for Master-ajfj of the time, when the sword reaches from you over here’ – and he-saww placed his-saww hand upon his-saww throat – ‘then seek assistance with him-ajfj, for he-ajfj will assist you’.
و مما يؤيد هذا الاحتمال ما رواه الشيخ و النعماني في كتابي الغيبة عن المفضل بن عمر قال سمعت أبا عبد الله ع يقول إن لصاحب هذا الأمر غيبتين إحداهما يطول حتى يقول بعضهم مات و يقول بعضهم قتل و يقول بعضهم ذهب حتى لا يبقى على أمره من أصحابه إلا نفر يسير لا يطلع على موضعه أحد من ولده و لا غيره إلا الذي يلي أمره.
And for what supports this possibility is what is reported by the Sheikh and Al-Numani in the two books ‘Al-Ghayba’, from Al-Mufazzal Bin Umar who said, ‘I heard Abu Abdullah-asws saying: ‘For Master-ajfj of this command there will be two occultations, one of these being longer, until some of them would say, ‘He-ajfj died’, and some of them would say, ‘He-ajfj was killed’, and some of them would say, ‘He-ajfj is gone’, to the extent that there will not remain anyone from his-ajfj companions upon his-ajfj matter except for a small number. Neither would his-ajfj children be notified upon his-ajfj place nor others, except the one who is in charge of his-ajfj matter’.
و روى الكليني عن إسحاق بن عمار قال أبو عبد الله ع للقائم غيبتان إحداهما قصيرة و الأخرى طويلة الغيبة الأولى لا يعلم بمكانه فيها إلا خاصة شيعته و الأخرى لا يعلم بمكانه فيها إلا خاصة مواليه.
And it is reported by Al-Kulayni, from Is’haq Bin Ammar, ‘Abu Abdullah-asws said: ‘For Al-Qaim-ajfj will be two occultations, one of them short and the other long. In the first occultation, no one will know of his-ajfj place during it except his-ajfj special Shias, and in the other no one will know of his-ajfj place except his-ajfj special friends’’.
وَ رَوَاهُ النُّعْمَانِيُّ وَ فِي لَفْظِهِ بِدُونِ الِاسْتِثْنَاءِ فِي الثَّانِي وَ رَوَاهُ بِسَنَدٍ آخَرَ عَنْهُ ع قَالَ: لِلْقَائِمِ غَيْبَتَانِ إِحْدَاهُمَا قَصِيرَةٌ وَ الْأُخْرَى طَوِيلَةٌ الْأُولَى لَا يَعْلَمُ بِمَكَانِهِ إِلَّا خَاصَّةُ شِيعَتِهِ وَ الْأُخْرَى لَا يَعْلَمُ بِمَكَانِهِ إِلَّا خَاصَّةُ مَوَالِيهِ فِي دِينِهِ.
And it is reported by Al-Numani, and in his wording without the exclusion in the second, and it is reported by another chain from him-asws having said: ‘For Al-Qaim there will be two occultations, one of them short and the other long. The first, no one will of his-ajfj place except his-ajfj special Shias, and the other, no one will know of his-ajfj place except his-ajfj special friends in his-ajfj religion’’.
و ليس في تلك القصص ما يدل على أن أحدا لقيه ع في مقر سلطنته و محل إقامته.
And there isn’t anything in these stories which can point upon anyone having met him-ajfj in his-ajfj seat of power or the place of his-ajfj residence.
ثم لا يخفى على الجائس في خلال ديار الأخبار أنه ع ظهر في الغيبة الصغرى لغير خاصته و مواليه أيضا فالذي انفرد به الخواص في الصغرى هو العلم بمستقره و عرض حوائجهم عليه ع فيه فهو المنفي عنهم في الكبرى فحالهم و حال غيرهم فيها كغير الخواص في الصغرى و الله العالم.
Then it is not hidden from the investigator in penetrating the Ahadith that he-ajfj had appeared during the minor occultation for other than his-ajfj special ones and his-ajfj friend as well. So that which individualises the special ones during the minor (occultation), it is the knowledge with his-ajfj residence and presenting their requests to him-ajfj. So, it negates from them in the major (occultation). Their state and state of others during it is like other than the special ones during the minor (occultation). And Allah-azwj Knows’’.[45]
الفائدة الثانية [في أنّ بالمداومة على العبادة و الاخلاص في النيّة أربعين يوما، يستعدّ المؤمن للتشرّف بلقائه عليه السّلام و الأدعية الواردة في ذلك]
The second benefit – In the perseverance upon the worship and the sincerity in the intention for forty days prepares the Momin for the ennoblement with meeting him-ajfj, may the greeting be upon him-ajfj, and the supplications referred regarding that.
أنه قد علم من تضاعيف تلك الحكايات أن المداومة على العبادة و المواظبة على التضرع و الإنابة في أربعين ليلة الأربعاء في مسجد السهلة أو ليلة الجمعة فيها أو في مسجد الكوفة أو الحائر الحسيني على مشرفه السلام أو أربعين ليلة من أي الليالي في أي محل و مكان كما في قصة الرمان المنقولة في البحار طريق إلى الفوز بلقائه ع و مشاهدة جماله
It is known from these multiple tales that the persistence upon the worship, and the perseverance upon the beseeching and the penitence during forty Wednesday nights in Masjid Al-Sahla, or Friday night in it, or in Masjid Al-Kufa, or the enclosure of Al-Husayn-asws, may the greeting be upon its noble one, or forty nights from which nights in whichever location and place, just as is in the story of the pomegranate transmitted in Al-Bihar (Al-Anwaar), is a way to the success in meeting him-ajfj and witnessing his-ajfj beauty.
و هذا عمل شائع معروف في المشهدين الشريفين و لهم في ذلك حكايات كثيرة و لم نتعرض لذكر أكثرها لعدم وصول كل واحد منها إلينا بطريق يعتمد عليه إلا أن الظاهر أن العمل من الأعمال المجربة و عليه العلماء و الصلحاء و الأتقياء
And this is a well-known common practice in the two noble shrines, and for them regarding that, there are many talks, and we are not mentioning most of them due to the fact that each one of these does not reach to us in a way it can be relied upon, except that the apparent is that the deed is from the experienced deeds, and upon it are the scholars, and the righteous, and the pious.
و لم نعثر لهم على مستند خاص و خبر مخصوص و لعلهم عثروا عليه أو استنبطوا ذلك من كثير من الأخبار التي يستظهر منها أن للمداومة على عمل مخصوص من دعاء أو صلاة أو قراءة أو ذكر أو أكل شيء مخصوص أو تركه في أربعين يوما تأثير في الانتقال و الترقي من درجة إلى درجة و من حالة إلى حالة بل في النزول كذلك فيستظهر منها أن في المواظبة عليه في تلك الأيام تأثير لإنجاح كل مهم أراده.
And we did not stumble for them upon a specific document and a specific report, and people they would stumble upon it, or they can deduce that from may of the reports which, there is manifest from these that for the one persistence upon the specific deed from a supplication, or a Salat, or a recitation, or Zikr, or eating something specific or leaving it during forty days effects in the transition and the rising from a rank to a rank, and from a state to a state, but in the descent it is lie that. So it appears from it that the persistence upon it during these days would result in success of everything important he had wanted.
ففي الكافي ما أخلص عبد الإيمان بالله و في رواية ما أجمل عبد ذكر الله أربعين صباحا إلا زهده في الدنيا و بصره داءها و دواءها و أثبت الحكمة في قلبه و أنطق بها لسانه.
In (the book) ‘Al Kafi’, ‘How sincere is the servant of the Eman with Allah-azwj?’ And in a report: ‘How beautiful is a servant mentioning Allah-azwj for forty mornings except it would make him ascetic in the world, and disease of his sight and cures it, and affirms the wisdom in his heart, and his tongue would speak with it’’.
وَ فِي النَّبَوِيِّ الْمَرْوِيِّ فِي لُبِّ اللُّبَابِ لِلْقُطْبِ الرَّاوَنْدِيِ مَنْ أَخْلَصَ الْعِبَادَةَ لِلَّهِ أَرْبَعِينَ صَبَاحاً ظَهَرَتْ يَنَابِيعُ الْحِكْمَةِ مِنْ قَلْبِهِ عَلَى لِسَانِهِ.
And in ‘All Nabawi Al Marwy Fi Lubb Al Lubab’ of Al Qutub Al Rawandy, ‘One who is sincere in the worship of Allah-azwj for forty morning, the springs of wisdom would appear from his hear upon his tongue’’.
وَ فِي أَخْبَارٍ كَثِيرَةٍ مَا حَاصِلُهَا النُّطْفَةُ تَكُونُ فِي الرَّحِمِ أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ عَلَقَةً أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ مُضْغَةً أَرْبَعِينَ يَوْماً فَمَنْ أَرَادَ أَنْ يَدْعُوَ لِلْحُبْلَي أَنْ يَجْعَلَ اللَّهُ مَا فِي بَطْنِهَا ذَكَراً سَوِيّاً يَدْعُو مَا بَيْنَهُ وَ بَيْنَ تِلْكَ الْأَرْبَعَةِ أَشْهُرٍ.
And in many reports, what it’s result is: ‘The sperm happens to be in the womb for forty days, then it becomes a cloth for forty days, then becomes a lump for forty days. So, the one who want to supplicate for the pregnancy that Allah-azwj should Make whatever in in her belly to be a complete male, should supplicate in what between him and those four months’’.
وَ فِي الْكَافِي أَنَّهُ قِيلَ لِلْكَاظِمِ ع إِنَّا رُوِّينَا عَنِ النَّبِيِّ ص أَنَّهُ قَالَ مَنْ شَرِبَ الْخَمْرَ لَمْ يُحْتَسَبْ لَهُ صَلَاتُهُ أَرْبَعِينَ يَوْماً إِلَى أَنْ قَالَ إِذَا شَرِبَ الْخَمْرَ بَقِيَ فِي مُشَاشِهِ أَرْبَعِينَ يَوْماً عَلَى قَدْرِ انْتِقَالِ خِلْقَتِهِ ثُمَّ قَالَ كَذَلِكَ جَمِيعُ غِذَاءٍ أَكَلَهُ وَ شَرِبَهُ يَبْقَى فِي مُشَاشِهِ أَرْبَعِينَ.
And in Al-Kafi, ‘It was said to Al-Kazim-asws, ‘We are reporting from the Prophet-saww having said: ‘One who drinks the wine, his Salat would not be counted for forty days’, up to he-asws said: ‘When he drinks the wine, it remains in his interior for forty days upon a measure of transfer of his creation’. Then he-asws said: ‘Like that are entirety of the body parts, his eating and his drinking remains in his interior for forty (days)’’.
وَ وَرَدَ أَنَّ مَنْ تَرَكَ اللَّحْمَ أَرْبَعِينَ صَبَاحاً سَاءَ خُلُقُهُ لِأَنَّ انْتِقَالَ النُّطْفَةِ فِي أَرْبَعِينَ يَوْماً وَ مَنْ أَكَلَ اللَّحْمَ أَرْبَعِينَ صَبَاحاً سَاءَ خُلُقُهُ وَ مَنْ أَكَلَ الزَّيْتَ وَ ادَّهَنَ بِهِ لَمْ يَقْرَبْهُ الشَّيْطَانُ أَرْبَعِينَ يَوْماً وَ مَنْ شَرِبَ السَّوِيقَ أَرْبَعِينَ صَبَاحاً امْتَلَأَتْ كَتِفَاهُ قُوَّةً وَ مَنْ أَكَلَ الْحَلَالَ أَرْبَعِينَ يَوْماً نَوَّرَ اللَّهُ قَلْبَهُ.
And it is reported that the one who neglects (eating the) meat for forty morning, his manners would worsen, because the transfer of the sperm is during forty days, and the one who eats the meat for forty mornings, his manners would worsen, and the one who consumes the oil and oils (massages) with it, the Satan-la would not come near him for forty days, and the one who drinks ‘Suweyq’ for forty morning, his shoulders would fill up with strength, and the ones who eats the Permissible for forty days, Allah-azwj would Irradiate his heart’’.
و في أمالي الصدوق في خبر بهلول النباش و التجائه إلى بعض جبال المدينة و تضرعه و إنابته أربعين يوما و قبول توبته في يوم الأربعين و نزول الآية فيه و ذهاب النبي ص عنده و قراءتها عليه و بشارته بقبول التوبة ثم قال ص لأصحابه هكذا تدارك الذنوب كما تداركها بهلول.
And in (the book) ‘Amaali’ of Al-Sadouq, ‘In a Hadith regarding Bahloul the grave robber and his seeking shelter to one of the mountains of Al-Medina, and his beseeching and his supplicating for forty days, and acceptance of his repentance during the fortieth day, and Revelation of the Verse regarding him, and the going of the Prophet-saww to him, and his-saww reciting it to him, and glad tidings with the acceptance of the repentance. Then he-saww said to his-saww companions: ‘This is how sins are to be dealt with just as they were dealt with Bahloul’.
و ورد أن داود ع بكى على الخطيئة أربعين يوما.
And it has been reported that Dawood-as cried upon the mistake for forty days.
و أحسن من الجميع شاهدا أنه تعالى جعل ميقات نبيه موسى أربعين يوما و في النبوي أنه ما أكل و ما شرب و لا نام و لا اشتهى شيئا من ذلك في ذهابه و مجيئه أربعين يوما شوقا إلى ربه.
And the better than entirety of the witnesses is that The Exalted Made the meeting of His-azwj Prophet-as Musa-as for forty days, and during it, the Prophet-as did not eat and did not drink and did not sleep nor desired anything from that during his-as going and his-as coming, for forty days, yearning to his-as Lord-azwj.
وَ فِي تَفْسِيرِ الْعَسْكَرِيِّ ع كَانَ مُوسَى ع يَقُولُ لِبَنِي إِسْرَائِيلَ إِذَا فَرَّجَ اللَّهُ عَنْكُمْ وَ أَهْلَكَ أَعْدَاءَكُمْ آتِيكُمْ بِكِتَابٍ مِنْ عِنْدِ رَبِّكُمْ يَشْمَلُ عَلَى أَوَامِرِهِ وَ نَوَاهِيهِ وَ مَوَاعِظِهِ وَ عِبَرِهِ وَ أَمْثَالِهِ
And in Tafseer of Al-Askari-asws: ‘Musa-as said to the children of Israel: ‘When Allah-azwj Relieves from you all and Destroys your enemies, I-as shall come to you with a Book from the Presence of your Lord-azwj, inclusive upon His-azwj Commands and His-azwj Prohibitions, and His-azwj Preaching, and His-azwj Lessons, and His-azwj Parables’.
فَلَمَّا فَرَّجَ اللَّهُ عَنْهُمْ أَمَرَهُ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَأْتِيَ لِلْمِيعَادِ وَ يَصُومَ ثَلَاثِينَ يَوْماً عِنْدَ أَصْلِ الْجَبَلِ إِلَى أَنْ قَالَ فَأَوْحَى اللَّهُ إِلَيْهِ صُمْ عَشْراً آخَرَ وَ كَانَ وَعْدُ اللَّهِ أَنْ يُعْطِيَهُ الْكِتَابَ بَعْدَ أَرْبَعِينَ لَيْلَةً.
When Allah-azwj Relieved from them Allah-azwj Mighty and Majestic Commanded him to come for the appointment and he Fasted for thirty days at the base of the mountain’ – up to he-asws said: ‘Allah-azwj Revealed to him-as: “Fast another thirty days!” And the promise of Allah-azwj was that He-azwj would Give him-as the Book after forty days’.
بل ورد أن النبي ص أمر أن يهجر خديجة أربعين يوما قبل يوم بعثته.
But is has been reported that the Prophet-saww was Commanded that he-saww stay away from Khadeeja-asws for forty days before His-azwj Prophet-hood.
وَ مِنَ الشَّوَاهِدِ الَّتِي تُنَاسِبُ الْمَقَامَ مَا رُوِيَ بِالْأَسَانِيدِ الْمُعْتَبَرَةِ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: مَنْ دَعَا إِلَى اللَّهِ تَعَالَى أَرْبَعِينَ صَبَاحاً بِهَذَا الْعَهْدِ كَانَ مِنْ أَنْصَارِ قَائِمِنَا فَإِنْ مَاتَ قَبْلَهُ أَخْرَجَهُ اللَّهُ مِنْ قَبْرِهِ وَ أَعْطَاهُ بِكُلِّ كَلِمَةٍ أَلْفَ حَسَنَةٍ وَ مَحَا عَنْهُ أَلْفَ سَيِّئَةٍ وَ هُوَ اللَّهُمَّ رَبَّ النُّورِ الْعَظِيمِ الدُّعَاءَ.
And from the testimony which is appropriate for the place is what is reported by the reliable chains from Al-Sadiq-asws having said: ‘One who supplicates to Allah-azwj the Exalted for forty morning with this pact would be from the helpers of our-asws Qaim-ajfj. If he were to die before it, Allah-azwj would Extract him from his grave and Give him a thousand goods deed for every phrase and Delete a thousand evil deeds from him, and it is, ‘O Allah-azwj! Lord-azwj of the Mighty Light!’ – the supplication (Dua Al Noor)’.
وَ فِي إِكْمَالِ الدِّينِ فِي حَدِيثِ حَكِيمَةَ فِي وِلَادَةِ الْمَهْدِيِّ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ ع لَمَّا وُلِدَ وَ سَجَدَ وَ شَهِدَ بِالتَّوْحِيدِ وَ الرِّسَالَةِ وَ إِمَامَةِ آبَائِهِ ع قَالَتْ فَصَاحَ أَبُو مُحَمَّدٍ الْحَسَنُ ع فَقَالَ يَا عَمَّةِ تَنَاوَلِيهِ فَهَاتِيهِ
And in (the book) ‘Ikmal Al-Deen’ in a Hadith of Hakeema-as regarding coming (to the world) of the Mahdi-ajfj, may the Salawaat of Allah-azwj be upon him-ajfj, when he-ajfj was blessed (to his parents-asws) and performed Sajdah and testified with the Tawheed, and the Messenger-ship and the Imamate of his-ajfj forefathers-asws, she-as said; ‘Abu Muhammad Al-Hassan-asws sighed. He-asws said: ‘O paternal aunt! Give him-ajfj to me-asws!’ She-as took him-ajfj.
قَالَتْ فَتَنَاوَلْتُهُ وَ أَتَيْتُ بِهِ نَحْوَهُ فَلَمَّا مَثُلْتُ بَيْنَ يَدَيْ أَبِيهِ وَ هُوَ عَلَى يَدَيَّ سَلَّمَ عَلَى أَبِيهِ فَتَنَاوَلَهُ الْحَسَنُ ع وَ الطَّيْرُ تُرَفْرِفُ عَلَى رَأْسِهِ فَصَاحَ بِطَيْرٍ مِنْهَا فَقَالَ احْمِلْهُ وَ احْفَظْهُ وَ رُدَّهُ إِلَيْنَا فِي كُلِّ أَرْبَعِينَ يَوْماً فَتَنَاوَلَهُ الطَّيْرُ وَ طَارَ بِهِ فِي جَوِّ السَّمَاءِ وَ اتَّبَعَهُ سَائِرُ الطُّيُورِ
She-as said: ‘I-as took him-as and came with him-ajfj towards him-asws. When I-as stood in front of him-asws, and he-ajfj was upon my-as hands, he-ajfj greeted unto his-ajfj father-asws. Al-Hassan-asws took him-ajfj and the birds fluttered over his-ajfj head. He-asws shouted at a bird from these. He‑asws said: ‘Carry him-ajfj and protect him-ajfj and return him-ajfj to us-asws during every forty days!’ So the bird took him-ajfj and flew with him-ajfj in the atmosphere of the sky, and the rest of the birds followed it.
فَسَمِعْتُ أَبَا مُحَمَّدٍ ع يَقُولُ أَسْتَوْدِعُكَ الَّذِي اسْتَوْدَعَتْهُ أُمُّ مُوسَى ع فَبَكَتْ نَرْجِسُ فَقَالَ لَهَا اسْكُتِي فَإِنَّ الرَّضَاعَ مُحَرَّمٌ عَلَيْهِ إِلَّا مِنْ ثَدْيِكِ
I-as heard Abu Muhammad-asws saying: ‘I-asws entrust you-ajfj to the One-azwj Whom the mother‑as of Musa-as had entrusted him-as to!’ Narjis-as cried. He-asws said to her-as: ‘Quieten down, for the breast-feeding is Prohibited unto him-ajfj except from your-as feed!’
إِلَى أَنْ قَالَ قَالَتْ حَكِيمَةُ فَلَمَّا أَنْ كَانَ بَعْدَ أَرْبَعِينَ يَوْماً رُدَّ الْغُلَامُ وَ وَجَّهَ إِلَيَّ ابْنُ أَخِي فَدَعَانِي فَدَخَلْتُ عَلَيْهِ فَإِذَا أَنَا بِصَبِيٍّ يَمْشِي بَيْنَ يَدَيْهِ
Up to he (the narrator) said, ‘Hakeema-as said, ‘When it was after forty days, the boy was returned and the son-asws of my-as brother-asws headed to me. He-asws called me, so I-as entered to see him-asws. Behold, I-as was with the child walking in front of him-asws’.
إِلَى أَنْ قَالَ قَالَتْ حَكِيمَةُ فَلَمْ أَزَلْ أَرَى ذَلِكَ الصَّبِيَّ كُلَّ أَرْبَعِينَ يَوْماً إِلَى أَنْ رَأَيْتُهُ رَجُلًا قَبْلَ مُضِيِّ أَبِي مُحَمَّدٍ ع الْخَبَرَ ..
Up to he (the narrator) said, ‘Hakeema-as said, ‘I-as did not cease to see that child every forty days until I-as saw him as a man before Abu Muhammad-asws passed away’ – the Hadith.
و اعلم أنا قد ذكرنا في الفصل الأول من المجلد الثاني من كتابنا دار السلام أعمالا مخصوصة عند المنام للتوسل إلى رؤية النبي ص و أمير المؤمنين ع و الأئمة ع في المنام و أكثرها مختص بالنبي و بعضها بالوصي صلوات الله عليهما
And know that we have mentioned in the first chapter of the second volume from our book ‘Dar Al-Islam’, the specific deeds at sleep time for the means to see the Prophet-saww and Amir Al-Momineen-asws and the Imams-asws in the dream, and most of these are specific with the Prophet-saww, and some of these are specific with the successor-asws, may the Salawaat of Allah‑azwj be upon them-asws both.
و لعله يجري في سائر الأئمة ما جرى لهما صلوات الله عليهما لبعض عمومات المنزلة و بذلك صرح المحقق الجليل المولى زين العابدين الجرفادقاني رحمه الله في شرح المنظومة حيث قال في شرح قوله في غايات الغسل.
| و رؤية الإمام في المنام | لدرك ما يقصد من مرام. |
And perhaps it flows in rest of the Imams-asws flows for them-asws both, may the Salawaat of Allah-azwj be upon them-asws, due to some of the generalised status, and with that stated the researcher, the majestic, the master, adornment of the worshippers Al Jarfadwany, may Allah‑azwj have Mercy on him, in commentary of the poem where he said in the commentary of his words for washing purposes, ‘And sighting the Imam-asws in the dream is a realisation of what is aimed from the wishes’.
أنه يدل عليه النبوي المروي في الإقبال في أعمال ليلة النصف من شعبان فأحسن الطهر إلى أن قال ثم سأل الله تعالى أن يراني من ليلته يراني و لكن فيه مضافا إلى استهجان خروج المورد عن البيت إلا بتكلف لا يخفى أن الظاهر بل المقطوع أن نظر السيد رحمه الله إلى مَا رَوَاهُ الشَّيْخُ الْمُفِيدُ رَحِمَهُ اللَّهُ فِي الْإِخْتِصَاصِ عَنْ أَبِي الْمَغْرَاءِ عَنْ مُوسَى بْنِ جَعْفَرٍ ع
It is evidenced upon by the information referred in ‘Al Iqbal’ regarding the deeds on the night of the middle of Shaban, ‘Improve the cleansing’ – up to he said, ‘Then ask Allah-azwj the Exalted, ‘Show me!’ He-azwj would see from his night, but in it is an addition to the disapproval of the one going out from the house except with encumberment. It is not hidden that the apparent, but the certain is that the Seyyid, may Allah-azwj have Mercy on him, looked at what is reported by the Sheikh Al Mufeed, may Allah-azwj have Mercy on him in (the book) ‘Al Ikhtisaas’, from Abu Al-Magra, from Musa-asws Bin Ja’far-asws.
قَالَ سَمِعْتُهُ يَقُولُ مَنْ كَانَتْ لَهُ إِلَى اللَّهِ حَاجَةٌ وَ أَرَادَ أَنْ يَرَانَا وَ أَنْ يَعْرِفَ مَوْضِعَهُ فَلْيَغْتَسِلْ ثَلَاثَ لَيَالٍ يُنَاجِي بِنَا فَإِنَّهُ يَرَانَا وَ يُغْفَرُ لَهُ بِنَا وَ لَا يَخْفَى عَلَيْهِ مَوْضِعُهُ الْخَبَرَ.
He said, ‘I heard him-asws saying: ‘On who has a need (request) to Allah-azwj and wants to see us-asws, and to recognise his place, then let him bathe for three nights, whispering to us-asws, so he would see us-asws, and (his sins) would be Forgiven for him due to us-asws, and his place would not be hidden from him’ – the Hadith.
قوله ع يناجي بنا أي يناجي الله تعالى بنا و يعزم عليه و يتوسل إليه بنا أن يرينا إياه و يعرف موضعه عندنا
His-asws words: ‘Whispers to us-asws’, i.e., whispers to Allah-azwj the Exalted through us-asws and is determined upon it and a means to Him-azwj by us-asws, He-azwj would Make him see us-asws and he would recognise his place with us-asws’.
و قيل أي يهتم برؤيتنا و يحدث نفسه بنا و رؤيتنا و محبتنا فإنه يراهم أو يسألنا ذلك.
And it is said, ‘i.e., he is interested in seeing us-asws, and discusses himself with us-asws, and our‑asws sighting and our-asws love, He-azwj would see them-asws or asks us-asws of that.
و في الجنة الواقية للشيخ إبراهيم الكفعمي رأيت في بعض كتب أصحابنا أنه من أراد رؤية أحد من الأنبياء و الأئمة ع أو الوالدان في نومه فليقرأ و الشمس و القدر و الجحد و الإخلاص و المعوذتين ثم يقرأ الإخلاص مائة مرة و يصلي على النبي ص مائة مرة و ينام على الجانب الأيمن على وضوئه فإنه يرى من يريده إن شاء الله تعالى و يكلمهم بما يريد من سؤال و جواب.
And in (the book) ‘Jannat Al-Waqia’ of the Sheikh Ibrahim Al-Kaf’amy, ‘I saw in one of the books of our companion and the one who wants to sight any one of the Prophets-as and the Imams-asws or the parents in his dream, so let him recite (Surahs) Shams, and Al Qadr, and Al-Jahad, and Al-Ikhlas, and Mawawateyn. Then he should recite Al Ikhlas one hundred times, and he should send Salawaat upon the Prophet-saww one hundred time, and he should sleep upon the right-hand side being upon his wud’u, so he would see the one he wants, if Allah-azwj the Exalted so Desires, and he would speak to them with what he wants, from the question and the answer.
و رأيت في نسخة أخرى هذا بعينه غير أنه يفعل ذلك سبع ليال بعد الدعاء الذي أوله اللهم أنت الحي الذي إلخ و هذا الدعاء رواه السيد علي بن طاوس في فلاح السائل مسندا عن بعض الأئمة ع
And I saw in another copy, this exactly, apart from that he does that for seven nights after the supplication, the beginning of which is, ‘You-azwj are the Living Who’, etc. And this supplication is reported by the Seyyid Ali Bin Tawoos in ‘Falah Al Saail’ attributed from one of the Imams‑asws.
قال إذا أردت أن ترى ميتك فبت على طهر و انضجع على يمينك و سبح تسبيح فاطمة ع.
He said, ‘When you want to see your deceased, spend the night upon the cleanliness and lie down upon your right, and glorify with the glorification of Fatima-asws.
و قال الشيخ الطوسي في مصباحه و من أراد رؤيا ميت في منامه فليقل في منامه اللهم أنت الحي الذي لا يوصف و الإيمان يعرف منه منك بدأت الأشياء و إليك تعود فما أقبل منها كنت ملجأه و منجاه و ما أدبر منها لم يكن له ملجأ و لا منجى منك إلا إليك
And the Sheikh Al-Tawoos said in his (book) ‘Misbah’, ‘And the one who wants to see a deceased in his sleep, let him said in his sleep, ‘O Allah-azwj! You-azwj are the Living Who cannot be described, and the Eman is recognised from it. From You-azwj began the things, and to You-azwj they return. So whatever is Acceptable from these, You-azwj are it’s Shelter, and its Rescuer, and whatever is turned back from these, there does not happen to be any shelter for it nor any rescuer from You-azwj except to You-azwj.
فأسألك بلا إله إلا أنت و أسألك ب بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ و بحق حبيبك محمد ص سيد النبيين و بحق علي خير الوصيين و بحق فاطمة سيدة نساء العالمين و بحق الحسن و الحسين الذين جعلتهما سيدي شباب أهل الجنة أجمعين أن تصلي على محمد و آله و أهل بيته و أن تريني ميتي في الحال التي هو فيها فإنك تراه إن شاء الله تعالى.
I ask You-azwj by there is no god except You-azwj! And I ask You-azwj with In the Name of Allah-azwj the Beneficent, the Merciful, and by the right of Your-azwj beloved Muhammad-saww, chief of the Prophets-as, and by the right of Ali-asws best of the successors-as, and by the right of Fatima-asws chieftess of women of the worlds, and by the right of Al-Hassan-asws and Al-Husayn-asws, the ones You-azwj have Made to be two chief of the youths of the people of Paradise altogether, that You-azwj Send Salawaat upon Muhammad-saww and his-saww Progeny-asws and People-asws of his-saww household, and You-azwj Show me my deceased in the state which he is!’ So you will see him if Allah-azwj the Exalted so Desires.
و مقتضى إطلاق صدر الخبر أن يكون للداعي إذا عمل بهذه النسخة أن يبدل آخر الدعاء بما يناسب رؤية الإمام الحي و النبي الحي بل الظاهر أن يكون له ذلك إن أراد رؤية كل واحد من الأنبياء و الأئمة ع حيا كان أو ميتا.
And it is a requirement to release issuance of the report that the supplicater, when he works with this copy, he can replace the end of the supplication with whatever is appropriate to see the Imam-asws alive, and the Prophet-saww alive, but the apparent is that that would be for him when he wants to see every one of the Prophets-as and the Imams-asws, whether he-asws was alive or dead.
بل في كتاب تسهيل الدواء بعد ذكر الدعاء المذكور و ذكر مشايخنا رضوان الله عليهم أن من أراد أن يرى أحدا من الأنبياء أو أئمة الهدى صلوات الله عليهم فليقرأ الدعاء المذكور إلى قوله أن تصلي على محمد و آل محمد ثم يقول إن تريني فلانا و يقرأ بعده سورة و الشمس و و الليل و القدر و الجحد و الإخلاص و المعوذتين ثم يقرأ مائة مرة سورة التوحيد فكل من أراده يراه و يسأل عنه ما أراده و يجيبه إن شاء الله.
But, in the book ‘Tas’heel Al-Dawa’a’, after mentioning the aforementioned supplication and mention of our Sheikhs, may the Pleasures of Allah-azwj be upon them, ‘The one who wants to see any one of the Prophets, or Imams-asws of guidance, may the Salawaat of Allah-azwj upon them, let him recite the mentioned supplication up to his words, ‘You-azwj Send Salawaat upon Muhammad-saww and the Progeny-asws of Muhammad-saww’, then he should say, ‘Show me so and so’, and after it he should recited the Surahs Al-Shams, and Al-Layl, and Al-Qadr, and Al-Jahad, and Al-Ikhlas, and Al-Mwazateyn, then he should recite Surah Al Tawheed one hundred times. So all what he wants, he would see, and he can ask about whatever he wants, and he would be Answered, if Allah-azwj so Desires.
و حيث بلغ بنا الكلام إلى هذا المقام فالأولى أن نتبرك بذكر بعض الأعمال المختصرة للغاية المذكورة بناء على ما احتملناه و صرح به المحقق المذكور و هو من أعاظم العلماء الذين عاصرناهم.
And when the speech has reached with us to this place, so the foremost is that we seek blessings with the mention of some of the brief deeds for the peak of mention, building upon what we have carried, and elucidated with by the mentioned researcher, and he is from the mighty scholar, the ones from their contemporaries.
فمنها ما في فلاح السائل للسيد علي بن طاوس لرؤيا أمير المؤمنين ع في المنام قال إذا أردت ذلك فقل عند مضجعك اللهم إني أسألك يا من لطفه خفي و أياديه باسطة لا تنقضي أسألك بلطفك الخفي الذي ما لطفت به لعبد إلا كفى أن تريني مولاي علي بن أبي طالب ع في منامي.
From these is what questioner Al-Seyyid Ali Bin Tawoos succeeded to see Amir Al-Momineen‑asws in the dream. He said, ‘When you want that, then say during your lying down (to sleep), ‘O Allah-azwj! I ask You-azwj, O One-azwj Whose Kindness is hidden, and His-azwj Support is extended, not terminating! I ask You-azwj by Your-azwj hidden Kindness which You-azwj have not been Kind with to a servant except he was sufficed, that You-azwj Show me my Master-asws Ali Bin Abu Talib-asws in my dream’.
و حدثني بعض الصلحاء الأبرار طاب ثراه أنه جربه مرارا.
And it is narrated to me by one of the righteous ones, may his soil be good, he had experienced it repeatedly.
و منها مَا فِي الْمِصْبَاحِ لِلْكَفْعَمِيِّ وَ تَفْسِيرِ الْبُرْهَانِ عَنْ كِتَابِ خَوَاصِّ الْقُرْآنِ عَنِ الصَّادِقِ ع أَنَّ مَنْ أَدْمَنَ قِرَاءَةَ سُورَةِ الْمُزَّمِّلِ رَأَى النَّبِيَّ ص وَ سَأَلَهُ مَا يُرِيدُ وَ أَعْطَاهُ اللَّهُ كُلَّ مَا يُرِيدُ مِنَ الْخَيْرِ.
And from these is what is in (the book) ‘Al-Misbah’ of Al-Kaf’amy, and ‘Tafseer Al-Burhan’, from the book ‘Khwas Al-Quran’, from Al-Sadiq-asws: ‘The one who is habitual in recited Surah Al-Muzzammil would see the Prophet-saww and ask him-saww whatever he wants, and Allah-azwj would Give him all things he wants from the good’’.
وَ مِنْهَا مَا رَوَاهُ الْأَوَّلُ أَنَّ مَنْ قَرَأَ سُورَةَ الْقَدْرِ عِنْدَ زَوَالِ الشَّمْسِ مِائَةَ مَرَّةٍ رَأَى النَّبِيَّ ص فِي مَنَامِهِ.
And from these is what is reported at first that the one who recited Surah Al Qadr at the decline of the sun (midday) one hundred times, would see the Prophet-saww in his dream’.
و منها ما في المجلد الأول من كتاب المجموع الرائق للسيد الجليل هبة الله بن أبي محمد الموسوي المعاصر للعلامة رحمه الله أن من أدمن تلاوة سورة الجن رأى النبي ص و سأله ما يريد.
And from these is what is in the first volume of the book ‘Al Majmou Al Ra’iq’ of the majestic Seyyid Hibtullah Bin Abu Muhammad Al Musawy the contemporary of the Allama, may Allah-azwj have Mercy on him, ‘The one who is habitual in reciting Surah Al Jinn would see the Prophet-saww (in a dream) and ask him-saww whatever he wants’’.
و منها ما فيه أن من قرأ سورة الكافرون نصف الليل من ليلة الجمعة رأى النبي ص.
And from these is what is in it, ‘The one who recites Surah Al-Kafiroun in the middle of the night of a night of Friday, would see the Prophet-saww.
و منها قراءة دعاء المجير على طهارة سبعا عند النوم بعد صوم سبعة أيام رواه الكفعمي في جنته.
And from these is recitation of Dua Al Mujeer, upon cleanliness, for seven (days) at sleep time after Fasting for seven days. It is reported by Al Kaf’amy in his (book) ‘Jannat’.
و منها قراءة الدعاء المعروف بالصحيفة المروي في مهج الدعوات خمس مرات على طهارة.
And from these is recitation of the supplication known as ‘Al-Saheefa’ reported in ‘Mahj Al-Dawaat’, five times upon the cleanliness.
وَ مِنْهَا مَا رَوَاهُ الْكَفْعَمِيُّ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: مَنْ قَرَأَ سُورَةَ الْقَدْرِ بَعْدَ صَلَاةِ الزَّوَالِ وَ قَبْلَ الظُّهْرِ إِحْدَى وَ عِشْرِينَ مَرَّةً لَمْ يَمُتْ حَتَّى يَرَى النَّبِيَّ ص.
And from these is what is reported by Al Kaf’amy, from Al-Sadiq-asws having said: ‘One who recites (Surah) Al Qadr after Salat Al Zawal (midday) and before Al-Zohr, twenty-one times would not die until he sees the Prophet-saww’.
و منها ما في بعض المجاميع المعتبرة أن من أراد أن يرى سيد البريات في المنام فليصل ركعتين بعد صلاة العشاء بأي سورة أراد ثم يقرأ هذا الدعاء مائة مرة بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ يا نور النور يا مدبر الأمور بلغ مني روح محمد و أرواح آل محمد تحية و سلاما.
And from these is what is in one of the reliable collections that the one who wants to see chief of the created beings (Rasool-Allah-saww) in the dream, so let him pray two Cycles Salat after Salat Al Isha with whichever Surah he wants, then recite this supplication one hundred times: ‘In the Name of Allah-azwj the Beneficent, the Merciful! O Light of the Light! O Manager of the affairs! Make me reach the soul of Muhammad-saww and souls of the Progeny-asws of Muhammad-saww, salutations and greetings’.
و منها ما في جنة الكفعمي عن كتاب خواص القرآن أنه من قرأ ليلة الجمعة بعد صلاة يصليها من الليل الكوثر ألف مرة و صلى على محمد و آل محمد ألف مرة رأى النبي ص في نومه.
And from these is what is in (the book) ‘Jannat’ of Al Kaf’amy, from the book ‘Khwas Al Quran’, ‘The one who recites (Surah) Al Kawser a thousand times on the night of Friday after he has prayed it from the night and send Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-saww a thousand times, would see the Prophet-saww in his dream.
تلك عشرة كاملة و باقي الأعمال و الأوراد و الصلوات يطلب من كتابنا المذكور فإن فيه ما تشتهيه الأنفس و تلذ الأعين.
These are ten phrases, and there remain the deeds and the remembrances, and the Salats sought from our mentioned book, for in it was the souls desire and delights the eyes.
و لنختم هذه المقالة الشريفة بذكر ندبة أنشأها السيد السند الصالح الصفي إمام شعراء العراق بل سيد الشعراء في الندب و المراثي على الإطلاق السيد حيدر بن السيد سليمان الحلي المؤيد من عند الملك العلي و قد جمع أيده الله تعالى بين فصاحة اللسان و بلاغة البيان و شدة التقوى و قوة الإيمان بحيث لو رآه أحد لا يتوهم في حقه القدرة على النظم فكيف بأعلى مراتبه.
And we end this noble discussion by mentioning a poem prosed by the Seyyid, the attributed, the righteous, the pure, imam of the poets of Al-Iraq. But he is chief of the poets in the prosing and the eulogies upon linking the Seyyid Haider Bin Al-Seyyid Suleyman Al-Hilli, the support from the Presence of the Exalted King. And he has collected, may Allah-azwj the Exalted Support him, between eloquence of the tongue and the eloquence of the explanation, and intense piety and strength of the Eman whereby if anyone were to see him, would not imagine in his right, the ability upon the poems. So how exalted is his rank.
أنشأها بأمر سيد الفقهاء السيد المهدي القزويني النزيل في الحلة في السنة التي صار عمر پاشا واليا على أهل العراق و شدد عليهم و أمر بتحرير النفوس لإجراء القرعة و أخذ العسكر من أهل القرى و الأمصار سواء الشريف فيه و الوضيع و العالم فيه و الجاهل و العلوي فيه و غيره و الغني فيه و الفقير
It is prosed by the instruction of chief of the jurists the Seyyid Al-Mahdi Al-Qazwiny, the dweller in Al-Hillal during the year in which Umar Pasha became governor of the people of Al-Iraq, and was harsh upon them, and he ordered with the freeing of the souls by flowing the lottery, and he seized the soldiers from the people of the towns and the cities, besides the nobles in it, and the lowly in it, and the scholar in it, and the ignoramus in it, and others, and the rich in it, and the poor.
فاشتد عليهم الأمر و عظم البلاء و ضاقت الأرض و منعت السماء فأنشأ السيد هذه الندبة المشجية فرأى واحد من صلحاء المجاورين في النجف الأشرف الحجة المنتظر ع فقال له ما معناه قد أقلقني السيد حيدر قل له لا يؤذيني فإن الأمر ليس بيدي
So the matter was severe upon them, and the afflictions were mighty, and the earth narrowed, and the sky prevented. So the Seyyid prosed this lamentation ‘Al Mashjiya’. One of the righteous ones in the vicinity of the noble Al-Najaf saw the Divine Authority, the awaited one. He said to him-ajfj what it’s meaning is, ‘The Seyyid Haider has worried me’. He-ajfj said to him: ‘Do not bother me-ajfj, for the matter isn’t in my-ajfj hands’.
و رفع الله عنهم القرعة في أيامه و بعده بسنين و هي هذه
And Allah-azwj Raised the readers away from them during his days and after it for years, and it is this: –
و له أيد الله تعالى ندبة أخرى تجري في هذا المجرى تورث في العين قذى و في القلب شجى.
And for him, may Allah-azwj the Exalted Support him, there is another lamentation flowing in this flow, inheriting a mote in the eye and melody in the heart.
تمت الرسالة الشريفة بيد مؤلفها العبد المذنب المسيء حسين بن محمد تقي النوري الطبرسي في عصر يوم الأحد الثالث عشر من شوال المكرم سنة 1302 في بلدة سرمنرأى حامدا مصليا مستغفرا اللهم وفقه و كل المؤلفين و البانين للخير بحق محمد و آله.
The noble message has been completed by the hand of the compiler the servant, the sinner, the evil doer Husayn Bin Muhammad Taqi Al Nouri Al-Tabarsi in the afternoon of the day of Sunday the thirteenth of honourable Shawwal of the year 1302 in the city of Surmanray, praising, seeking Forgiveness. O Allah-azwj! Harmonise him, and every compiler, and the builders of the good, by the right of Muhammad-saww and his-saww Progeny-asws’’.[46]
[1] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 20
[2] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 21
[3] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 22
[4] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 23 a
[5] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 23 b
[6] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 24
[7] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 25
[8] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 26
[9] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 27
[10] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 28
[11] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 29
[12] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 30 a
[13] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 30 b
[14] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 31
[15] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 32
[16] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 33
[17] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 34
[18] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 35
[19] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 36
[20] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 37
[21] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 38
[22] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 39
[23] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 40
[24] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 41
[25] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 42
[26] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 43
[27] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 44
[28] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 45
[29] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 46
[30] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 47
[31] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 48
[32] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 49
[33] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 50
[34] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 51
[35] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 52
[36] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 53
[37] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 54
[38] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 55 a
[39] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 55 b
[40] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 55 c
[41] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 56
[42] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 57
[43] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 58
[44] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 32 H 59
[45] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 33 H 1
[46] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi-ajfj, Ch 33 H 2