11. Regarding the imams (asws), they (asws) speak all of the languages

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حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ الصَّفَّارُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الطَّيِّبِ الْهَادِي ع قَالَ: دَخَلْتُ عَلَيْهِ فَابْتَدَأَنِي وَ كَلَّمَنِي بِالْفَارِسِيَّةِ.


1. It is narrated to us by Muhammad Bin Al Hassan Al Saffar, from Muhammad Bin Al Husayn, from Ali Bin Mahziyar, ‘From Al-Tayyib Al-Hadi (9 (th) Imam (a.s.)), he (the narrator) said, ‘He (a.s.) initiated me and spoke to me in Persian’’.




حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ حَمَّادِ بْنِ عَبْدِ اللَّهِ الْفَرَّاءِ عَنْ مُعَتِّبٍ‏ أَنَّهُ أَخْبَرَهُ أَنَّ أَبَا الْحَسَنِ الْأَوَّلَ لَمْ يَكُنْ يُرَى لَهُ وَلَدٌ فَأَتَاهُ يَوْماً إِسْحَاقُ وَ مُحَمَّدٌ أَخَوَاهُ وَ أَبُو الْحَسَنِ يَتَكَلَّمُ بِلِسَانٍ لَيْسَ بِعَرَبِيٍّ فَجَاءَ غُلَامٌ سَقْلَابِيٌّ فَكَلَّمَهُ بِلِسَانِهِ فَذَهَبَ فَجَاءَ بِعَلِيٍّ ع ابْنِهِ فَقَالَ لِإِخْوَتِهِ هَذَا عَلِيٌّ ابْنِي فَضَمُّوهُ إِلَيْهِ وَاحِداً بَعْدَ وَاحِدٍ فَقَبَّلُوهُ ثُمَّ كَلَّمَ الْغُلَامَ بِلِسَانِهِ فَحَمَلَهُ فَذَهَبَ فَجَاءَ بِإِبْرَاهِيمَ فَقَالَ هَذَا إِبْرَاهِيمُ ابْنِي ثُمَّ كَلَّمَهُ بِكَلَامٍ فَحَمَلَهُ فَذَهَبَ فَلَمْ يَزَلْ يَدْعُو بِغُلَامٍ بَعْدَ غُلَامٍ وَ يُكَلِّمُهُمْ حَتَّى جَاءَ خَمْسَةُ أَوْلَادٍ وَ الْغِلْمَانُ مُخْتَلِفُونَ فِي أَجْنَاسِهِمْ وَ أَلْسِنَتِهِمْ.


2. It is narrated to us by Ahmad Bin Muhammad, from Ali Bin Al Hakam, from hammad Bin Abdullah Al Faraie, from Mo’tab, ‘He informed that Abu Al-Hassan (a.s.) the 1st, no son was seen to be for him (a.s.), so one day Is’haq and his brother Muhammad came to him (a.s.), and Abu Al-Hassan (a.s.) was talking in a language which wasn’t Arabic. A Saqlaaby boy came, and he (a.s.) spoke to him in his language. He went and came with Ali (a.s.), his (a.s.) son (a.s.). He (a.s.) said to his (a.s.) brethren: ‘This is Ali (a.s.), my (a.s.) son (a.s.)’. So, one by one hugged him (a.s.) and kissed him (a.s.). Then the he (a.s.) spoke to the boy in his language, so he carried him (a.s.) and went, and came with Ibrahim. He (a.s.) said: ‘This is Ibrahim, my (a.s.) son’. Then he (a.s.) spoke with a speech, and he carried him and went. He (a.s.) did not call for a boy after a boy, until five children came, and the boys were all different in their race and their languages’’.




حَدَّثَنَا مُحَمَّدُ بْنُ عِيسَى عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: أَرْسَلْتُ إِلَى أَبِي الْحَسَنِ ع غُلَامِي وَ كَانَ سقلاميا [سَقْلَابِيّاً] فَرَجَعَ الْغُلَامُ إِلَيَّ مُتَعَجِّباً فَقُلْتُ لَهُ مَا لَكَ يَا بُنَيَّ قَالَ كَيْفَ لَا أَتَعَجَّبُ مَا زَالَ يُكَلِّمُنِي بالسقلانية [بِالسَّقْلَابِيَّةِ] كَأَنَّهُ وَاحدا [وَاحِدٌ] مِنَّا فَظَنَنْتُ أَنَّهُ إِنَّمَا دَارَ بَيْنَهُمْ.


3. It is narrated to us by Muhammad Bin Isa, from Ali Bin Mahziyar who said, ‘I sent my boy to Abu Al-Hassan (a.s.) and he was a Saqlabiite. The boy returned to me astonished. I said to him, ‘What is the matter with you, O my son?’ He said, ‘How can I not be astonished? He (a.s.) did not cease speaking to me in Saqlaaby (language), it is as if he (a.s.) is one of us’. I thought that he (a.s.) might have circled between them’’.




حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ أَبِي الْقَاسِمِ وَ عَبْدِ اللَّهِ بْنِ عِمْرَانَ عَنْ مُحَمَّدِ بْنِ بَشِيرٍ عَنْ رَجُلٍ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا عَمَّارُ «أَبُو مُسْلِمٍ فظلله فكساه فكسحه بساطورا» قُلْتُ جُعِلْتُ فِدَاكَ مَا رَأَيْتُ نَبَطِيّاً أَفْصَحَ مِنْكَ فَقَالَ يَا عَمَّارُ وَ بِكُلِّ لِسَانٍ.


4. It is narrated to us by Ahmad Bin Muhammad, from Ibn Abu Al Qasim, and Abdullah Bin Imran, from Muhammad Bin Bashir, from a man from Ammar Al Sabaty who said, ‘Abu Abdullah (a.s.) said to me: ‘O Ammar! Abu Muslim fazallalahu fakasahu fakasahu basatour’. I said, ‘May I be sacrificed for you (a.s.)! I have not seen anyone (speak) Nabatean more eloquently than you (a.s.) do’. He (a.s.) said: ‘O Ammar! And (eloquent) in every language’’.




حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ شَرِيفٍ عَنْ عَلِيِّ بْنِ‏ أَسْبَاطٍ عَنْ إِسْمَاعِيلَ بْنِ عَبَّادٍ عَنْ عَامِرِ بْنِ عَلِيٍّ الْجَامِعِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ إِنَّا نَأْكُلُ ذَبَائِحَ أَهْلِ الْكِتَابِ وَ لَا نَدْرِي يُسَمُّونَ عَلَيْهَا أَمْ لَا فَقَالَ إِذَا سَمِعْتَهُمْ قَدْ سَمُّوا فَكُلُوا أَ تَدْرِي مَا يَقُولُونَ عَلَى ذَبَائِحِهِمْ فَقُلْتُ لَا فَقَرَأَ كَأَنَّهُ يُشْبِهُ يهودي [بِيَهُودِيٍ‏] «قَدْ هَذَّهَا» (كَذَا فِي الْمَتْنِ) ثُمَّ قَالَ بِهَذَا أُمِرُوا فَقُلْتُ جُعِلْتُ فِدَاكَ إِنْ رَأَيْتَ أَنْ نَكْتُبَهَا فَقَالَ اكْتُبْ «نوح إيوا أدينوا يلهيز مالحوا عَالم اشرسوا أو رضوا بنو يوسعه موسق‏ دغال‏ اسطحوا».


5. It is narrated to us by Al Hassan Bin Muhammad, from his father Muhammad Bin Ali Bin Shareef, from Ali Bin Asbaat, from Ismail Bin Abbad, from Aamir Bin Ali Al Jamie who said, ‘I said to Abu Abdullah (a.s.), ‘May I be sacrificed for you (a.s.)! We eat the slaughter of the people of the Book (Jews and Christians), and we do not know whether they are naming (Allah (azwj)) upon it or not’. He (a.s.) said: ‘When you hear them to have named, then eat. Do you know what they are saying upon their slaughter?’ I said, ‘No’. So, he (a.s.) read as if it resembled a Jew: ‘Qad Fazzaha’’. Then he (a.s.) said: ‘With this they have been Commanded’. I said, ‘May I be sacrificed for you (a.s.)! If you (a.s.) deem proper, we can write it down’. He (a.s.) said: ‘Write: ‘Nouh abouh adeenu yalhabaz aalim ashrasu aw razou banu yus’a muwsaq dagal astahu’’.




حَدَّثَنَا النَّهْدِيُّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ رَجُلٍ مِنْ أَهْلِ بَيْرَمَا قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَوَدَّعْتُهُ وَ خَرَجْتُ حَتَّى بَلَغْتُ الْأَعْوَصَ‏ ثُمَّ ذَكَرْتُ حَاجَةً لِي فَرَجَعْتُ إِلَيْهِ وَ الْبَيْتُ غَاصٌّ بِأَهْلِهِ وَ كُنْتُ أَرَدْتُ أَنْ أَسْأَلَهُ عَنْ بُيُوضِ دُيُوكِ الْمَاءِ فَقَالَ لِي يا تب يَعْنِي الْبَيْضَ دعا نامينا يَعْنِي دُيُوكَ الْمَاءِ بنا حل يَعْنِي لَا تَأْكُلْ.


6. It is narrated to us by Al Nahdi, from Ismail Bin Mihran, from a man from the people of Bayrama who said, ‘I was in the presence of Abu Abdullah, and bade farewell to him (a.s.) and went out until I reached Al-Aws. Then I remembered a need for me, so I returned to him (a.s.) and the room was filled with its people, and I wanted to ask him (a.s.) about the eggs of the water roosters. He (a.s.) said to me: ‘Ya tab’ – meaning the eggs, ‘Da’a nameena’ – meaning the water roosters, ‘Ba na hal’ – meaning do not eat’’.




حَدَّثَنَا أَحْمَدُ بْنُ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ بَرَّا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ حَدَّثَنِي رَجُلٌ مِنْ أَهْلِ جِسْرِ بَابِلَ قَالَ: كَانَ فِي الْقَرْيَةِ رَجُلٌ يُؤْذِينِي وَ يَقُولُ يَا رَافِضِيُّ وَ يَشْتِمُنِي وَ كَانَ يُلَقَّبُ بِقِرْدِ الْقَرْيَةِ قَالَ فججت وَ الظَّاهِرُ فَحَجَجْتُ سَنَةً مِنْ ذَلِكَ الْيَوْمِ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ ابْتِدَاءً قوفه‏ ما نامت قُلْتُ جُعِلْتُ فِدَاكَ مَتَى قَالَ فِي السَّاعَةِ فَكَتَبْتُ الْيَوْمَ وَ السَّاعَةَ فَلَمَّا قَدِمْتُ الْكُوفَةَ تَلَقَّانِي أَخِي فَسَأَلْتُهُ عَمَّنْ بَقِيَ وَ عَمَّنْ مَاتَ فَقَالَ لِي قوفه ما نامت وَ هِيَ بِالنَّبَطِيَّةِ قِرْدُ الْقَرْيَةِ مَاتَ فَقُلْتُ لَهُ مَتَى فَقَالَ لِي يَوْمَ كَذَا وَ كَذَا فِي الْوَقْتِ الَّذِي أَخْبَرَنِي بِهِ أَبُو عَبْدِ اللَّهِ ع.


7. It is narrated to us by Ahmad Bin Al Husayn, from Al Hassan Bin Barra, from Ahmad Bin Muhammad Bin Abu Nasr who said, ‘It is narrated to me by a man from the people of the bridge of Babel who said, ‘There used to be a man in there who was hurting me and said, ‘O Rafizi (rejector)!’, and reviling me, and he was titled as ‘the town monkey’. I went to Hajj that year from that day and entered to see Abu Abdullah (a.s.). He (a.s.) said initiating: ‘Qowfah ma namat’ (the monkey has died)’. I said, ‘May I be sacrificed for you (a.s.)! When?’ He (a.s.) said: ‘Just now’. I noted the day and the time. When I arrived at Al-Kufa, my brother met me. I asked him about the ones who remained and about the ones who had died. He said to me, ‘Qowfah ma namat’’, and it is in Nabatean (language) as being, ‘The town monkey has died’. I said, ‘When?’ He said to me, ‘On such and such day’, during the time which Abu Abdullah (a.s.) had informed me with it’’.




حَدَّثَنَا إِبْرَاهِيمُ بْنُ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ الْخُزَاعِيِّ عَنْ نَصْرِ بْنُ مُزَاحِمٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمَّا قَدِمَ بِابْنِةِ يَزْدَجَرْدَ عَلَى عُمَرَ وَ أُدْخِلَتِ الْمَدِينَةَ أَشْرَفَ لَهَا عَذَارَى الْمَدِينَةِ وَ أَشْرَقَ الْمَسْجِدُ بِضَوْءِ وَجْهِهَا فَلَمَّا دَخَلَتِ الْمَسْجِدَ وَ رَأَتْ عُمَرَ غَطَّتْ وَجْهَهَا وَ قَالَتْ آه بيروز بادا هُرْمُزُ قَالَ فَغَضِبَ عُمَرُ وَ قَالَ تَشْتِمُنِي هَذِهِ وَ هَمَّ بِهَا فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ لَيْسَ لَكَ ذَلِكَ أَعْرِضْ عَنْهَا إِنَّهَا تَخْتَارُ رَجُلًا مِنَ الْمُسْلِمِينَ ثُمَّ احْسُبْهَا بِفَيْئِهِ عَلَيْهِ فَقَالَ عُمَرُ اخْتَارِي قَالَ فَجَاءَتْ حَتَّى وَضَعَتْ يَدَهَا عَلَى رَأْسِ الْحُسَيْنِ بْنِ عَلِيٍّ ع فَقَالَ أَمِيرُ الْمُؤْمِنِينَ مَا اسْمُكِ قَالَتْ جَهَانْ شَاهُ فَقَالَ بَلْ شَهْرَبَانُوَيْهِ ثُمَّ نَظَرَ إِلَى الْحُسَيْنِ ع فَقَالَ يَا أَبَا عَبْدِ اللَّهِ ع لَيَلِدَنَّ لَكَ مِنْهَا غُلَامٌ خَيْرٌ أَهْلِ الْأَرْضِ.


8. It is narrated to me by Ibrahim Bin Is’haq, from Abdullah Bin Ahmad, from Abdul Rahman Bin Abu Abdullah Al Khuzaie, from Nasr Bin Muzahim, from Amro Bin Shimr, from Jabir, ‘From Abu Ja’far (a.s.) having said: ‘When they arrive with the daughter of Yazdjard to Umar she entered Al-Medina, the virgins of Al-Medina overlooked her, and the Masjid shone with the radiance of her face, and (when) she saw Umar, she covered her face and said, ‘Aah Beyruz Bada Hurmuz’. He (a.s.) said: ‘Umar was angered and said, ‘This one is insulting me’, and he thought of having her killed. Amir Al-Momineen (a.s.) said to him, ‘That isn’t for you. Turn away from her, she will choose a man from the Muslims, then count it as being his share of the war booty upon him’. Umar said, ‘Choose!’ He (Abu Ja’far (a.s.)) said: ‘She came until she placed her hand upon the head of Al-Husayn (a.s.) Bin Ali (a.s.)’. Amir Al-Momineen (a.s.) said: ‘What is your name?’ She said, ‘Jahaan Shah’. He (a.s.) said: ‘But (it is now) ‘Shahrbanuwiya’’. Then he (a.s.) looked at Al-Husayn (a.s.) and said: ‘O Abu Abdullah (a.s.)! There will be born for you (a.s.) from her, a boy better than the people of the earth (4 (th) Imam (a.s.))’’.




حَدَّثَنَا مُحَمَّدُ بْنُ هَارُونَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ أَبِي نَجْرَانَ عَنْ أَبِي هَارُونَ الْعَبْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِبَعْضِ غِلْمَانِهِ فِي شَيْ‏ءٍ جَرَى لَئِنِ انْتَهَيْتَ وَ إِلَّا ضَرَبْتُكَ ضَرْبَ الْحِمَارِ قَالَ جُعِلْتُ فِدَاكَ وَ مَا ضَرْبُ الْحِمَارِ قَالَ إِنَّ نُوحاً ع لَمَّا دَخَلَ السَّفِينَةَ مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ‏ جَاءَ إِلَى الْحِمَارِ فَأَبَى أَنْ يَدْخُلَ فَأَخَذَ جَرِيدَةً مِنْ نَخْلٍ فَضَرَبَهُ ضَرْبَةً وَاحِدَةً وَ قَالَ لَهُ عبسا شاطانا أَيْ ادْخُلْ يَا شَيْطَانُ.


9. It is narrated to us by Muhammad Bin Haroun, from Abdul Rahman Bin Abu Najran, from Abu Najran, from Abu Haround Al Abdy, ‘From Abu Abdullah (a.s.), he (the narrator) said, ‘He (a.s.) said to one of his (a.s.) slaves regarding a thing which had flowed: ‘Either you end it or else I (a.s.) shall hit you (a.s.) (like) hitting the donkey’. He said, ‘May I be sacrificed for you (a.s.)! And what is ‘Hitting the donkey’?’ He (a.s.) said: ‘When Noah (as) entered the ship, from every pair, two, [11:40], he (as) came to the donkey, and it had refused to enter. He (as) grabbed a stick from a palm tree and hit it with one hit and said to it: ‘Abasa Shaatana!’ – i.e. ‘Enter, O Satan (la)!’’




حَدَّثَنَا عَبْدُ اللَّهِ بْنُ جَعْفَرٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ إِسْحَاقَ الْكَرْخِيِّ عَنْ عَمِّهِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ جَابِرٍ الْكَرْخِيِّ وَ كَانَ رَجُلًا خَيِّراً كَاتِباً كَانَ لِإِسْحَاقَ بْنِ عَمَّارٍ ثُمَّ تَابَ مِنْ ذَلِكَ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ يَا إِبْرَاهِيمُ أَيْنَ تَنْزِلُ مِنَ الْكَرْخِ قُلْتُ فِي مَوْضِعٍ يُقَالُ لَهُ شادروان قَالَ فَقَالَ لِي تَعْرِفُ قَطُفْتَا قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع حِينَ أَتَى أَهْلَ النَّهْرَوَانِ نَزَلَ قَطُفْتَا فَاجْتَمَعَ إِلَيْهِ أَهْلُ بادرويا [بَادُورَيَا] فَشَكَوْا إِلَيْهِ ثِقَلَ خَرَاجِهِمْ وَ كَلَّمُوهُ بِالنَّبَطِيَّةِ وَ أَنَّ لَهُمْ جِيرَاناً أَوْسَعَ أَرْضاً وَ أَقَلَّ خَرَاجاً فَأَجَابَهُمْ بِالنَّبَطِيَّةِ وَ غرزطا من عوديا قَالَ فَمَعْنَاهُ رُبَّ رَجَزٍ صَغِيرٍ خَيْرٌ مِنْ رَجَزٍ كَبِيرٍ.


10. It is narrated to us by Abdullah Bin Ja’far, from Ahmad Bin Muhammad Bin is’haq Al Karkhy, from his uncle Muhammad Bin Abdullah Bin Jabir Al Karkhy, and he was a good man, a scribe of Is’haq Bin Ammar, then repented from that from Ibrahim Al Karkhy who said, ‘I was in the presence of Abu Abdullah (a.s.) and he (a.s.) said: ‘O Ibrahim! Where have you lodged from Al-Karkh?’ I said, ‘In a place called Shadarwan’. He (the narrator) said, ‘He (a.s.) said to me: ‘Do you recognise Qatafta? When Amir Al-Momineen (a.s.) came to the people of Al-Naharwan, he (a.s.) descended at Qatafta. The people of Badaruya gathered to him (a.s.), and complained to him (a.s.) of the heaviness of their taxes, and spoke to him (a.s.) in Nabatean (language), and that for them was a neighbour of vast land and little taxation. He (a.s.) answered them in Nabatean: ‘Wa garz ta man awdiya’ – its meaning is: ‘Being an owner of a little treasure is better than a large treasure’’.




حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ اللُّؤْلُؤِيِّ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنِ الْفَيْضِ بْنِ الْمُخْتَارِ فِي حَدِيثٍ لَهُ طَوِيلٍ‏ فِي أَمْرِ أَبِي الْحَسَنِ حَتَّى قَالَ لَهُ هُوَ صَاحِبُكَ الَّذِي سَأَلْتَ عَنْهُ فَقُمْ فَأَقِرَّ لَهُ بِحَقِّهِ فَقُمْتُ حَتَّى قَبَّلْتُ رَأْسَهُ وَ يَدَهُ وَ دَعَوْتُ اللَّهَ لَهُ قَالَ أَبُو عَبْدِ اللَّهِ ع أَمَا إِنَّهُ لَمْ يُؤْذَنْ لَهُ فِي ذَلِكَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَأُخْبِرُ بِهِ أَحَداً فَقَالَ نَعَمْ أَهْلَكَ وَ وُلْدَكَ وَ رُفَقَاءَكَ وَ كَانَ مَعِي أَهْلِي وَ وُلْدِي وَ كَانَ يُونُسُ بْنُ ظَبْيَانَ مِنْ رُفَقَائِي فَلَمَّا أَخْبَرْتُهُمْ حَمِدَوَا اللَّهِ عَلَى ذَلِكَ وَ قَالَ يُونُسُ لَا وَ اللَّهِ حَتَّى نَسْمَعَ ذَلِكَ مِنْهُ وَ كَانَتْ بِهِ عَجَلَةٌ فَخَرَجَ فَاتَّبَعْتُهُ فَلَمَّا انْتَهَيْتُ إِلَى الْبَابِ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ وَ قَدْ سَبَقَنِي يَا يُونُسُ الْأَمْرُ كَمَا قَالَ لَكَ فَيْضٌ زرقة زرقة قَالَ فَقُلْتُ قَدْ فَعَلْتُ وَ الزرقة بِالنَّبَطِيَّةِ أَيْ خُذْهُ إِلَيْكَ.


11. It is narrate to us by Muhammad Bin Abdul Jabbar, from Al hassan Bin Al Husayn Al luluie, from Ahmad Bin Al Hassan, from Al Fayz Bin Al Mukhtar, ‘In a lengthy Hadeeth of his regarding the matter of Abu Al-Hassan (a.s.) until he (a.s.) said to him: ‘He (a.s.) is your (a.s.) Master (a.s.) which you were asking about, so stand and acknowledge to him (a.s.) with his (a.s.) right’. I got up until I kissed his (a.s.) head, and his (a.s.) hand, and supplicated to Allah (azwj) for him (a.s.)’. Abu Abdullah (a.s.) said: ‘But there is no permission for him regarding that’. I said to him (a.s.), ‘May I be sacrifice for you (a.s.)! Can I inform anyone with it?’ He (a.s.) said: ‘Yes, your wife, and your children, and your friends’, and my wife, and my children were with me, and Yunus Bin Zabyan was from my friends. When I informed them, they praised Allah (azwj) upon that. And Yunus said, ‘No, by Allah (azwj), until we hear that (directly) from him (a.s.)’, and he was hasty with it. He went out and I followed him. When I ended to the door, I heard Abu Abdullah (a.s.) saying, and he (Yunus) had preceded me: ‘O Yunus! The matter is just as has been said to you, ‘Farz zarqat zarqat’. I said, ‘I shall do so’. And ‘Al-Zarqat’ in Nabatean means, ‘Take it to you’’.




حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ أَوَّلُ خَارِجَةٍ خَرَجَتْ عَلَى مُوسَى بْنِ عِمْرَانَ بِمَرْجِ دَانِقٍ وَ هُوَ بِالشَّامِ وَ خَرَجَتْ عَلَى الْمَسِيحِ بَحَرَّانَ وَ خَرَجَتْ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع بِالنَّهْرَوَانِ وَ يَخْرُجَ عَلَى الْقَائِمِ بِالدَّسْكَرَةِ و دَسْكَرَةِ الْمَلِكِ ثُمَّ قَالَ لِي كيف مالح ديربين‏ ماكي مالح يَعْنِي عِنْدَ قَرْيَتِكَ وَ هُوَ بِالنَّبَطِيَّةِ وَ ذَاكَ أَنَّ يُونُسَ كَانَ مِنْ قَرْيَةِ ديربين‏ ما يُقَالُ الدَّسْكَرَةُ إِلَى عِنْدِ ديربين ما.


12. It is narrated to us by Al Hassan Bin Ali, from Ahmad Bin Hilal, from usman Bin Isa, from Ibn Muskan, from Yunus Bin Zabyan who said, ‘I heard Abu Abdullah (a.s.) saying: ‘The first Kharijites came out against Musa (as) Bin Imran (as) at Marj Daniq, and it is at Syria; and they came out against the Messiah (as) at Bahran; and they came out against Amir Al-Momineen (a.s.) at Al-Naharwan, and they will be coming out against Al-Qaim (a.s.) at Al-Daskarat, and Daskarat is the king’. Then he (a.s.) said to me: ‘Kayf Malih Deyr Beyn Makt Malih’, meaning, ‘At your town’, and it is in Nabatean, and that is because Yunus (as) was from the town of Deyr Beyn, what is called Al-Daskarah up to Deyr Beyn, both together’’.




حَدَّثَنَا مُحَمَّدُ بْنُ عِيسَى عَنْ أَبِي هَاشِمٍ قَالَ: كُنْتُ أَتَغَدَّى مَعَهُ فَيَدْعُو بَعْضَ غِلْمَانِهِ بِالسَّقْلَابِيَّةِ وَ الْفَارِسِيَّةِ وَ رُبَّمَا يَقُولُ غُلَامِي هَذَا يَكْتُبُ شَيْئاً مِنَ الْفَارِسِيَّةِ فَكُنْتُ أَقُولُ اكْتُبْ فَكَانَ يَكْتُبُ فَيَفْتَحُ هُوَ عَلَى غُلَامِهِ.


13. It is narrated to us by Muhammad Bin Isa, from Abu Hashim who said, ‘I was having lunch with him (a.s.), and he (a.s.) called one of his (a.s.) slaves in Saqalabiya (language), and Persian, and he (a.s.) said: ‘This slave of mine (a.s.) writes something from Persian to write something from Persian. I said, ‘I shall write it’. But he (a.s.) made his (a.s.) slave write it’’.




حَدَّثَنَا مُحَمَّدُ بْنُ أَحْمَدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: دخلت [دَخَلَ‏] عَلَيْهِ قَوْمٌ مِنْ أَهْلِ خُرَاسَانَ فَقَالَ ابْتِدَاءً مِنْ غَيْرِ مَسْأَلَةٍ مَنْ جَمَعَ مَالًا مِنْ مَهَاوِشَ أَذْهَبَهُ اللَّهُ فِي نَهَابِرَ فَقَالُوا جُعِلْنَا فِدَاكَ لَا نَفْهَمُ هَذَا الْكَلَامَ فَقَالَ هر مال كه از باد آيد بدم شود.


14. It is narrated to us by Muhammad Bin Ahmad, ‘From Abu Abdullah (a.s.) having said: ‘A group from the people of Khurasan entered to see him (a.s.). He (a.s.) said initiating from without having been asked: ‘One who amasses wealth from wickedness, Allah (azwj) would Send it into wickedness’. They said, ‘May we be sacrificed for you (a.s.)! We do not understand this speech’. He (a.s.) said: ‘Har maal ke az bad aayad badam shoud’’.




حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ السرسوني عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ قَالَ: كَانَ أَبُو الْحَسَنِ كَتَبَ إِلَى عَلِيِّ بْنِ مَهْزِيَارَ يَأْمُرُهُ أَنْ يَعْمَلَ لَهُ مِقْدَارَ السَّاعَاتِ فَحَمَلْنَاهُ إِلَيْهِ فِي سَنَةِ ثَمَانٍ وَ عِشْرِينَ فَلَمَّا صِرْنَا بِسَيَالَةَ كَتَبَ يُعْلِمُهُ قُدُومَهُ وَ يَسْتَأْذِنُهُ فِي الْمَصِيرِ إِلَيْهِ وَ عَنِ الْوَقْتِ الَّذِي نَسِيرُ إِلَيْهِ فِيهِ وَ اسْتَأْذَنَ لِإِبْرَاهِيمَ فَوَرَدَ الْجَوَابُ بِالْإِذْنِ إِنَّا نَصِيرُ إِلَيْهِ بَعْدَ الظُّهْرِ فَخَرَجْنَا جَمِيعاً إِلَى أَنْ صِرْنَا فِي يَوْمٍ صَائِفٍ شَدِيدِ الْحَرِّ وَ مَعَنَا مَسْرُورٌ غُلَامُ عَلِيِّ بْنِ مَهْزِيَارَ فَلَمَّا أَنْ دَنَوْا مِنْ قَصْرِهِ إِذَا بِلَالٌ قَائِمٌ يَنْتَظِرُنَا وَ كَانَ بِلَالٌ غُلَامَ أَبِي الْحَسَنِ ع فَقَالَ ادْخُلُوا فَدَخَلْنَا حُجْرَةً وَ قَدْ نَالَنَا مِنَ الْعَطَشِ أَمْرٌ عَظِيمٌ فَمَا قَعَدْنَا حِيناً حَتَّى خَرَجَ إِلَيْنَا بَعْضُ الْخَدَمِ وَ مَعَهُ قِلَالٌ مِنْ مَاءٍ أَبْرَدَ مَا يَكُونُ فَشَرِبْنَا ثُمَّ دَعَا بِعَلِيِّ بْنِ مَهْزِيَارَ فَلَبِثَ عِنْدَهُ إِلَى بَعْدَ الْعَصْرِ ثُمَّ دَعَانِي فَسَلَّمْتُ عَلَيْهِ وَ اسْتَأْذَنْتُهُ أَنْ يُنَاوِلَنِي يَدَهُ فَأُقَبِّلَهَا فَمَدَّ يَدَهُ ع فَقَبَّلْتُهَا وَ دَعَانِي وَ قَعَدْتُ ثُمَّ قُمْتُ فَوَدَّعْتُهُ فَلَمَّا خَرَجْتُ مِنْ بَابِ الْبَيْتِ نَادَانِي فَقَالَ يَا إِبْرَاهِيمُ فَقُلْتُ لَبَّيْكَ يَا سَيِّدِي فَقَالَ لَا تَبْرَحْ فَلَمْ نزل [أَزَلْ‏] جَالِساً وَ مَسْرُورٌ غُلَامُنَا مَعَنَا فَأَمَرَ أَنْ يُنْصَبَ الْمِقْدَارُ ثُمَّ خَرَجَ ع فَأُلْقِيَ لَهُ كُرْسِيٌّ فَجَلَسَ عَلَيْهِ وَ أُلْقِيَ لِعَلِيِّ بْنِ مَهْزِيَارَ كُرْسِيٌّ عَنْ يَسَارِهِ فَجَلَسَ وَ كُنْتُ أَنَا بِجَنْبِ الْمِقْدَارِ فَسَقَطَتْ حَصَاةٌ فَقَالَ مَسْرُورٌ هشت فَقَالَ هشت ثَمَانِيَةٌ فَقُلْنَا نَعَمْ يَا سَيِّدَنَا فَلَبِثْنَا عِنْدَهُ إِلَى الْمَسَاءِ ثُمَّ خَرَجْنَا فَقَالَ لِعَلِيٍّ رُدَّ إِلَيَّ مَسْرُوراً بِالْغَدَاةِ فَوَجَّهَهُ إِلَيْهِ فَلَمَّا أَنْ دَخَلَ قَالَ لَهُ بِالْفَارِسِيَّةِ بار خدايا چون فَقُلْتُ لَهُ نيك يَا سَيِّدِي فمن [فَمَرَّ] نَصْرٌ فَقَالَ لِمَسْرُورٍ در به بند در ببند فَأَغْلَقَ الْبَابَ ثُمَّ أَلْقَى رِدَاهُ عَلَيَّ يُخْفِينِي مِنْ نَصْرٍ حَتَّى سَأَلَنِي عَمَّا أَرَادَ فَلَقِيَهُ عَلِيُّ بْنُ مَهْزِيَارَ فَقَالَ لَهُ كُلُّ هَذَا حرفا [خَوْفاً] مِنْ نَصْرٍ فَقَالَ يَا أَبَا الْحَسَنِ يَكَادُ [خَوْفِي مِنْهُ‏] خَوْفِي مِنْ عَمْرِو بْنِ قَرْحٍ.


15. It is narrated to us by Al hassan Bin Ali Al Susuni, from Ibrahim Bin Mahziyar who said, ‘Abu Al-Hassan (a.s.) wrote to Ali Bin Mahziyar instructing him to do some work for him (a.s.) in a few hours. So, we carried him to him (a.s.) in the year (two hundred and) twenty-eight. When we came to Sayalah he wrote to let him (a.s.) know of his arrival and sought permission regarding the destination to him (a.s.) and about the time in which we would be arriving to him (a.s.), and sought permission for Ibrahim. The answer came with the permission. We travelled to him after Al-Zohr, and we went out altogether until we arrive during a day of severe heat, and with us was Masrour, a slave of Ali Bin Mahziyar. When we were near to his (a.s.) building, there was Bilal standing awaiting us, and Bilal was a slave of Abu Al-Hassan (a.s.). He said, ‘Enter!’ We entered into a room, and severe thirst had grabbed us. We had not sat down a moment until one of the servants came out to us, and with him was a jug of water, cold as could be. We drank. Then he (a.s.) called Ali Bin Mahziyar. He stayed with him (a.s.) until after Al-Asr. Then he (a.s.) called me. I greeted unto him (a.s.) and sought his (a.s.) permission to grab his (a.s.) hand and kiss it. He (a.s.) extended his (a.s.) hand, and I kissed it, and he (a.s.) called me and I sat down. Then I arose and bade him (a.s.) farewell. When I went out from the door of the house, he (a.s.) called out to me saying: ‘O Ibrahim!’ I said, ‘At your (a.s.) service, O my Master (a.s.)!’ He (a.s.) said: ‘Don’t go yet’. We did not cease to be seated, and our slave Masrour was with us. He (a.s.) instructed for the podium to be set up. Then he (a.s.) came out, and a chair was cast for him (a.s.), and he (a.s.) sat upon it, and a chair was cast for Ali Bin Mahziyar on his (a.s.) left. He sat, and I was by the side of the podium. A stone fell, and Masrour said, ‘Hasht!’ He (a.s.) said: ‘Hasht is eight’. We said, ‘Yes, O our Master (a.s.)!’ We stayed with him (a.s.) up to the evening, then we went out. He (a.s.) said to Ali: ‘Return Masrour to me (a.s.) in the morning’. I sent him to him (a.s.). When he entered, he (a.s.) said to him in Persian: ‘Bar khudaya chun’. I said to him (a.s.), ‘Neyk, O my Master (a.s.)!’ Nasr passed by. He (a.s.) said to Masrour: ‘Dar be band! Dar be band!’ He locked the door. Then he (a.s.) cast his (a.s.) cloak upon me, hiding me from Nasr, until he asked me about what I wanted. Ali Bin Mahziyar met him. He (a.s.) said to him: ‘All this fear from Nasr’. He said, ‘O Abu Al-Hassan! My fear from him is almost my fear from Amro Bin Qarh’’.