Introduction

Discussion on occultation of Imam Mahdi(a.s)

First Principle: Necessity of Imamate

Second Principle: Infallibility of Imam

Third Principle: Truth will never leave the Islamic Ummah

Invalidity of Kaisaniyya creed

Refutation of Nawusiyya belief

Refutation of Waqifiya belief

Traditional reports about the martyrdom of Imam Kadhim

Clear declaration of Imam Kadhim about the Imamate of Imam Ridha

Evidence of the Imamate of Imam Musa Kadhim (a.s) and refutation of Waqifiya

Factors of appearance of Waqifi sect

Traditional reports in condemnation of Waqifites

Some miracles of Imam Ali Ibn Musa Ridha

Objections of the opponents with regard to the birth of Imam Mahdi (a.s)

Refutation of all sects, which believed in Imamate of someone other than Master of the Age (a.s)

Philosophy and wisdom of Occultation

What is the difference between a hidden Imam and an Imam who does not exist or one that exists in the heavens?

Application of Divine Penalties during the Occultation of Imam Mahdi (a.s)

Discerning truth during occultation of the Imam

Statement of Sayyid Murtadha (r.a)

Reason of occultation of the Imam from his followers

Concealed Birth of the Imam of the Time (a.s) was not an extraordinary event

Stories of people with long lifespans from Arabs and non-Arabs are famous and chronicled in books and history.

Reports of Ahle Sunnat that Imams are twelve in number

Shia traditional reports on the topic that Imams are twelve in number

Traditions of the Holy Imams on the occultation of Imam Mahdi

Traditional reports that confirm the uprising of Imam Mahdi

Mahdi is from the progeny of Ali and Fatima (a.s)

Mahdi is from the progeny of Imam Husain (a.s)

Refutation of Kaisaniya belief and account of the demise of Muhammad bin Hanfiyyah

Refutation of those who stopped at the Imamate of Imam Ja’far Sadiq (a.s) and said that he is the Promised Mahdi

Imamate of Imam Hasan Askari (a.s)

Evidence of the Birth of the Master of the Age

Reports of those who saw the Imam of the Time (a.s)

Miracles of the Master of the time during his Occultation

Epistles issued from Imam Mahdi (a.s)

Causes of delay in reappearance of the Master of the Affair

Test of Shia during the period of occultation of the Imam

Reports of the Emissaries of Imam (a.s) during the period of occultation

Approved Emissaries

Emissaries condemned by the Imam

Special Emissaries of the Imam during the Occultation

Questions of Muhammad bin Abdullah bin Ja’far Himyari

Excellence of Husain bin Rauh continued

Abul Hasan Ali bin Muhammad Saymoori

False claimants of deputyship of Imam who are also clearly condemned by the Imams

Appointees of the four special deputies of the Imam

Long lifespan of the Imam (a.s)

Time of reappearance of the Imam (a.s)

Signs preceding the reappearance of Imam Mahdi (a.s)

Some Qualities, practices and manners of the Master of the Age (a.s)

245- أخبرني جماعة، عن أبي محمد التلعكبري، عن أحمد بن علي الرازي، عن الحسين بن علي القمي، قال: حدثني محمد بن علي بن بنان الطلحي الآبي، عن علي بن محمد بن عبدة النيسابوري، قال: حدثني علي بن إبراهيم الرازي، قال: حدثني الشيخ الموثوق به بمدينة السلام قال: تشاجر ابن أبي غانم القزويني وجماعة من الشيعة في الخلف، فذكر ابن أبي غانم أن أبا محمد عليه السلام مضى ولا خلف له، ثم إنهم كتبوا في ذلك كتابا وأنفذوه إلى الناحية، وأعلموه بما تشاجروا فيه، فورد جواب كتابهم بخطه عليه وعلى آبائه السلام: بسم الله الرحمن الرحيم. عافانا الله وإياكم من الضلالة والفتن، ووهب لنا ولكم روح اليقين، وأجارنا وإياكم من سوء المنقلب أنه أنهي إلي ارتياب جماعة منكم في الدين، وما دخلهم من الشك والحيرة في ولاة أمورهم، فغمنا ذلك لكم لا لنا، وساء‌نا فيكم لا فينا، لان الله معنا ولا فاقة بنا إلى غيره، والحق معنا فلن يوحشنا من قعد عنا، ونحن صنائع ربنا، والخلق بعد صنائعنا. يا هؤلاء! ما لكم في الريب تترددون، وفي الحيرة تنعكسون؟ أو ما سمعتم الله عز وجل يقول: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الأَمْرِ مِنْكُمْ﴾؟ أوما علمتم ما جاء‌ت به الآثار مما يكون ويحدث في أئمتكم عن الماضين والباقين منهم عليهم السلام؟ أوما رأيتم كيف جعل الله لكم معاقل تأوون إليها، وأعلاما تهتدون بها من لدن آدم عليه السلام إلى أن ظهر الماضي عليه السلام، كلما غاب علم بدا علم، وإذا أفل نجم طلع نجم؟ فلما قبضه الله إليه ظننتم أن الله تعالى أبطل دينه، وقطع السبب بينه وبين خلقه، كلا ما كان ذلك ولا يكون حتى تقوم الساعة، ويظهر أمر الله سبحانه وهم كارهون. وإن الماضي عليه السلام مضى سعيدا فقيدا على منهاج آبائه عليهم السلام حذو النعل بالنعل، وفينا وصيته وعلمه، ومن هو خلفه ومن هو يسد مسده، لا ينازعنا موضعه إلا ظالم آثم، ولا يدعيه دوننا إلا جاحد كافر، ولولا أن أمر الله تعالى لا يغلب، وسره لا يظهر ولا يعلن، لظهر لكم من حقنا ما تبين منه عقولكم، ويزيل شكوككم، لكنه ما شاء الله كان، ولكل أجل كتاب. فاتقوا الله وسلموا لنا، وردوا الامر إلينا، فعلينا الاصدار كما كان منا الايراد، ولا تحاولوا كشف ما غطي عنكم ولا تميلوا عن اليمين، وتعدلوا إلى الشمال، واجعلوا قصدكم إلينا بالمودة على السنة الواضحة، فقد نصحت لكم، والله شاهد علي وعليكم، ولولا ما عندنا من محبة صلاحكم ورحمتكم، والاشفاق عليكم، لكنا عن مخاطبتكم في شغل فيما قد امتحنا به من منازعة الظالم العتل الضال المتتابع في غيه، المضاد لربه، الداعي ما ليس له، الجاحد حق من افترض الله طاعته، الظالم الغاصب. وفي ابنة رسول الله صلى الله عليه وآله لي أسوة حسنة وسيردي الجاهل رداء‌ة عمله، وسيعلم الكافر لمن عقبى الدار، عصمنا الله وإياكم من المهالك والاسواء، والآفات والعاهات كلها برحمته، فإنه ولي ذلك والقادر على ما يشاء، وكان لنا ولكم وليا وحافظا، والسلام على جميع الاوصياء والاولياء والمؤمنين ورحمة الله وبركاته، وصلى الله على محمد وآله وسلم تسليما.

H 245 - Informed me a group of scholars from Abu Muhammad Talakbari from Ahmad bin Ali Raazi from Husain bin Ali Qummi that he said: Narrated to me Muhammad bin Ali bin Banan Talhi Aabi from Ali bin Muhammad bin Abduh Nishapuri: Narrated to me Ali bin Ibrahim Raazi that he said: A reliable Shaykh said in Baghdad that: Ibn Abi Ghanim Qazwini along with some Shia people had a difference of opinion regarding the successorship of His Eminence, Imam Hasan Askari (a.s). So much so that Qazwini denied the existence of His Eminence, the Awaited Imam (a.s). However, others stressed that the successor of His Eminence was present and he is His Eminence, Imam Mahdi (a.s). They wrote a letter to the Awaited Imam and related their discussion with Qazwini. His Eminence replied as follows: In the Name of Allah, the Beneficent, the Merciful. May the Almighty Allah keep you and us safe from the mischiefs and may He bestow you and us with certainty and may He also protect you and us from bad consequences. Information regarding doubt and denial of a group from you in religion and matter of guardianship (Wilayat) has reached us. Our sorrow and anger is for you and not for our own selves, as the Almighty Allah is with us, therefore except for Him, we are not needful of anyone else and the truth is with us. Therefore, I am not afraid if someone turns away from us. And we are the first creations of our Lord and (other) creatures and people were created afterwards. And you, O people! Why have you fallen into doubt and bewilderment? Have you not heard the statement of Almighty Allah: “O you who believe! Obey Allah and obey the Apostle and those in authority from among you…” (4:59) Don’t you know that it has come in traditional reports that unforeseen events had befallen the past and would befall the remaining Imams? Have you not seen how in all the times, the Almighty Allah had made a refuge for you to seek protection in? He appointed torches of guidance from the time of Adam (a.s) till Imam Hasan Askari (a.s) that you may obtain guidance and direction, in such a way that whenever a guide went away, another one took up his place and torch. When the Almighty Allah took away Imam Hasan Askari (a.s), do you think He has rendered His religion invalid and severed His relation with the creatures? Never! Till the Day of Judgment and the time of the issue of Allah’s command, which is not in favor of the people, it cannot be thus. Indeed, His Eminence, Imam Hasan Askari (a.s) passed away with success and good fortune like his respected forefathers and in such a condition that his knowledge and will is present with us. And his successor would perform his functions. And except for an unjust criminal, no one has any dispute with us in this matter. And except for a denier disbeliever, no one claims this divine position of ours. And if it would not have rendered the command of Allah to be subverted and His secret had not been exposed, our right upon you would have become so clear that your intellects would have been amazed and your doubts and uncertainties would have disappeared. However, what Allah has willed, predestined and written would surely happen and nothing except that. Then fear Allah and submit to our affair, and leave this matter with us. And do not persist in seeking that which Allah has concealed and don’t get deviated to the left and right. And make our right and illuminated path as the aim. Indeed, I wish for your well-being and Allah is witness upon you and me. If I had no affection for you and had not desired mercy and goodness for you, I would not have said anything to you. It is by way of trial and divine test for us that a misguided oppressor, without any right has become a prisoner of his selfish desires and usurped the right of others. Like the daughter of the Messenger of Allah, it is obligatory that I should be patient and in the end the ignorant and tyrant would see the consequences of his deeds. May Allah Almighty protect you and us from perditions, calamities and evils. And Allah is having authority and power on them and blessings and mercy of Allah be upon all the successors, saints and believers. And may Allah bless Muhammad, the Prophet, and his progeny and peace be upon them.

246- وبهذا الاسناد، عن أبي الحسين محمد بن جعفر الاسدي رضي الله عنه، عن سعد بن عبدالله الأشعري قال: حدثنا الشيخ الصدوق أحمد بن إسحاق بن سعد الاشعري رحمه الله، أنه جاء‌ه بعض أصحابنا يعلمه أن جعفر بن علي كتب إليه كتابا يعرفه فيه نفسه، ويعلمه أنه القيم بعد أخيه، وأن عنده من علم الحلال والحرام ما يحتاج إليه وغير ذلك من العلوم كلها. قال أحمد بن إسحاق: فلما قرأت الكتاب كتبت إلى صاحب الزمان عليه السلام وصيرت كتاب جعفر في درجه، فخرج الجواب إلي في ذلك: بسم الله الرحمن الرحيم. أتاني كتابك أبقاك الله، والكتاب الذي أنفذته درجه وأحاطت معرفتي بجميع ما تضمنه على اختلاف ألفاظه، وتكرر الخطأ فيه، ولو تدبرته لوقفت على بعض ما وقفت عليه منه، والحمد لله رب العالمين حمدا لا شريك له على إحسانه إلينا، وفضله علينا، أبى الله عز وجل للحق إلا إتمام، وللباطل إلا زهوقا، وهو شاهد علي بما أذكره، ولي عليكم بما أقوله، إذا اجتمعنا ليوم لا ريب فيه ويسألنا عما نحن فيه مختلفون، إنه لم يجعل لصاحب الكتاب على المكتوب إليه ولا عليك ولا على أحد من الخلق جميعا إمامة مفترضة، ولا طاعة ولا ذمة، وسأبين لكم جملة تكتفون بها إن شاء الله تعالى. يا هذا يرحمك الله، إن الله تعالى لم يخلق الخلق عبثا، ولا أهملهم سدى، بل خلقهم بقدرته، وجعل لهم أسماعا وأبصارا وقلوبا وألبابا، ثم بعث إليهم النبيين عليهم السلام مبشرين ومنذرين، يأمرونهم بطاعته وينهونهم عن معصيته، ويعرفونهم ما جهلوه من أمر خالقهم ودينهم، وأنزل عليهم كتابا، وبعث إليهم ملائكة يأتين بينهم وبين من بعثهم إليهم بالفضل الذي جعله لهم عليهم، وما آتاهم من الدلائل الظاهرة والبراهين الباهرة، والآيات الغالبة. فمنهم من جعل النار عليه بردا وسلاما واتخذه خليلا، ومنهم من كلمه تكليما وجعل عصاه ثعبانا مبينا، ومنهم من أحيى الموتى بإذن الله، وأبرأ الاكمه والابرص بإذن الله، ومنهم من علمه منطق الطير وأوتي من كل شيء، ثم بعث محمدا صلى الله عليه وآله وسلم رحمة للعالمين، وتمم به نعمته، وختم به أنبياء‌ه، وأرسله إلى الناس كافة، وأظهر من صدقه ما أظهر، وبين من آياته وعلاماته ما بين. ثم قبـضه صـلى الله عـليه وآلـه حميـدا فقيـدا سعيـدا، وجعـل الامـر (مـن) بعـده إلى أخيـه وابن عمـه ووصيـه ووارثـه علـي بن أبـي طـالب عـليـه السلام ثم إلى الاوصياء من ولده واحدا واحدا، أحيى بهم دينه، وأتم بهم نوره، وجعل بينهم وبين إخوانهم وبني عمهم والادنين فالادنين من ذوي أرحامهم فرقان بينا يعرف به الحجة من المحجوج، والامام من المأموم بأن عصمهم من الذنوب، وبرأهم من العيوب، وطهرهم من الدنس، ونزههم من اللبس، وجعلهم خزان علمه، ومستودع حكمته، وموضع سره، وأيدهم بالدلائل، ولولا ذلك لكان الناس على سواء ولادعى أمر الله عز وجل كل أحد، ولما عرف الحق من الباطل، ولا العالم من الجاهل.وقد ادعى هذا المبطل المفتري على الله الكذب بما ادعاه، فلا أدري بأية حالة هي له رجاء أن يتم دعواه، أبفقه في دين الله؟ فو الله ما يعرف حلالا من حرام ولا يفرق بين خطأ وصواب، أم بعلم فما يعلم حقا من باطل، ولا محكما من متشابه ولا يعرف حد الصلاة ووقتها، أم بورع فالله شهيد على تركه الصلاة الفرض أربعين يوما، يزعم ذلك لطلب الشعوذة، ولعل خبره قد تأدى إليكم، وهاتيك ظروف مسكره منصوبة، وآثار عصيانه لله عز وجل مشهورة قائمة، أم بآية فليأت بها، أم بحجة فليقمها، أو بدلالة فليذكرها. قال الله عز وجل في كتابه:﴿بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ. حۤم تَنْزِيلُ الْكِتَابِ مِنَ اللهِ الْعَزِيزِ الْحَكِيمِ. مَا خَلَقْنَا السَّمَاوَاتِ وَالأَرْضَ وَمَا بَيْنَهُمَا إِلاَّ بِالْحَقِّ وَأَجَلٍ مُسَمًّى وَالَّذِينَ كَفَرُوا عَمَّا أُنْذِرُوا مُعْرِضُونَ. قُلْ أَرَأَيْتُمْ مَا تَدْعُونَ مِنْ دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنْ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ اِئْتُونِي بِكِتَابٍ مِنْ قَبْلِ هَذَا أَوْ أَثَارَةٍ مِنْ عِلْمٍ إِنْ كُنْتُمْ صَادِقِينَ.وَمَنْ أَضَلُّ مِمَّنْ يَدْعُو مِنْ دُونِ اللَّهِ مَنْ لَا يَسْتَجِيبُ لَهُ إِلَى يَوْمِ الْقِيَامَةِ وَهُمْ عَنْ دُعَائِهِمْ غَافِلُونَ.وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاءً وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ.﴾ فالتمس تولى الله توفيقك من هذا الظالم ما ذكرت لك، وامتحنه وسله عن آية من كتاب الله يفسرها أو صلاة فريضة يبين حدودها وما يجب فيها، لتعلم حاله ومقداره، ويظهر لك عواره ونقصانه، والله حسيبه. حفظ الله الحق على أهله، وأقره في مستقره، وقد أبى الله عز وجل أن تكون الامامة في أخوين بعد الحسن والحسين عليهما السلام، وإذا أذن الله لنا في القول ظهر الحق، واضمحل الباطل، وانحسر عنكم، وإلى الله أرغب في الكفاية، وجميل الصنع والولاية، وحسبنا الله ونعم الوكيل وصلى الله على محمد وآل محمد.

H 246 - It is narrated through the same chains of narrators from Abul Husain Muhammad bin Ja’far Asadi from Saad bin Abdullah Ashari that he said: Narrated to us Shaykh Saduq from Ahmad bin Ishaq bin Saad Ashari that an associate of his came and said that Ja’far bin Ali has sent him a letter introducing himself and claiming that he is the Qaim after his father and that he is in possession of all the sciences that people need. Ahmad bin Ishaq says that when I read Ja’far bin Ali’s letter, I wrote a letter to the Imam of the Time (a.s) and also enclosed Ja’far’s letter. The following reply came from the Imam: In the name of Allah, the Beneficent, the Merciful. May Allah keep you safe and in health. I received your communication and also the letter that you had enclosed. I went through it; there are many contradictions and mistakes in it. If you had read carefully, you would also have realized this. Praise be to the Lord of the worlds in which no one else has any share that He favored and blessed us. Allah, the Mighty and Sublime does not want anything, except to complete the truth and to destroy falsehood and He will witness what I am saying. The day in which there is no doubt, He will ask us about that in which we differ. The Almighty Allah has not appointed the writer of this letter as an Imam on anyone of us nor made it obligatory to obey him. Let me explain in detail, so that it is sufficient for you. Ahmad bin Ishaq, may Allah have mercy on you. Almighty Allah did not create anyone in vain and neither did He leave it free after creation. On the contrary, He created them from His power, gave them ears, eyes, hearts and brains. Then He sent prophets to them as givers of glad tidings and warners, so that they may command them to the obedience of Allah and restrain them from His disobedience; that they inform them about their creator of which they are ignorant; and He sent scriptures and angels to them to maintain a difference between them and common people and that their excellence over them is proved. Then He gave miracles and a number of signs to them. Thus He cooled the fire for some of them and made them as His confidante (Khalil). To some He spoke and made his staff a serpent. Some of them enlivened the dead and cured the lepers through Allah’s permission. To some He gave the knowledge of the language of birds. He gave something from everything to them. Then He sent Muhammad (s) as the mercy for the worlds and completed His favors on him and concluded His prophethood on him and made him the Prophet for the whole universe. Thus the truths expressed by him are clear to all and all are aware of the miracles shown by him. After that the Almighty Allah captured the soul of the Messenger of Allah (s) and transferred this matter to his cousin, brother, successor and legatee, Ali Ibn Abi Talib (a.s). Then the matter of guidance went to his successors one after another, so that through them they may keep His religion alive and complete His light and He kept a clear difference between them and their brothers and cousins, so that the Divine Proof and Imam can be differentiated from common people by keeping the Imams pure from all sins and pure of every defect and appointed them as trustees of His treasure and bearers of His secrets and helped them through miracles and proofs. And if this had not been there, all the people would have been equal and all would have claimed Imamate. No difference would have remained between right and wrong and the ignorant and the knowledgeable. That false claimant has made a false claim on the Almighty Allah and I don’t know how he can prove the veracity of his claim. Can he prove it through the knowledge and jurisprudence of the religion of Allah? By Allah, he does not even know what is lawful and what is unlawful, what is right and what is wrong; what is clear and what is ambiguous. He does not even know the limits and times of prayers. Can he prove his Imamate through piety? The Almighty Allah is a witness that he left obligatory prayers for forty days in order to learn black magic. You should know that he has wine cups and other tools of sinful activities. Can he prove his claim from some miracles? If it is so, let him bring some miracle or any other evidence of Imamate. The Almighty Allah says in the Holy Quran: “Ha Mim. The revelation of the Book is from Allah, the Mighty, the Wise. We did not create the heavens and the earth and what is between the two save with truth and (for) an appointed term; and those who disbelieve turn aside from what they are warned of. Say: Have you considered what you call upon besides Allah? Show me what they have created of the earth, or have they a share in the heavens? Bring me a book before this or traces of knowledge, if you are truthful. And who is in greater error than he who calls besides Allah upon those that will not answer him till the day of resurrection and they are heedless of their call? And when men are gathered together they shall be their enemies, and shall be deniers of their worshipping (them).” (46:1-6) May Allah give you divine opportunity (Taufeeq), ask him that which I have told you and test him and ask him interpretation of any verse of Quran or ask him a question about Daily Prayers, so that you may find how much he knows and what defect he has. The Almighty Allah has secured truth with those who are deserving of it and has placed it at its center. And He cannot accept that after Imam Hasan and Imam Husain (a.s) the post of Imamate should go to two brothers. And when Allah the Mighty and Sublime permits us to speak the truth, the truth will come out and falsehood will be destroyed. I ask for Allah’s help; He is sufficient for us and the best of the helpers. May Allah bless Muhammad and Aale Muhammad (a.s).

247- وأخبرني جماعة، عن جعفر بن محمد بن قولويه وأبي غالب الزراري (وغيرهما) عن محمد بن يعقوب الكليني، عن إسحاق بن يعقوب قال:سألت محمد بن عثمان العمري رحمه الله أن يوصل لي كتابا قد سئلت فيه عن مسائل أشكلت علي، فورد التوقيع بخط مولينا صاحب الدار عليه السلام: أما ما سألت عنه أرشد الله وثبتك من أمر المنكرين لي من أهل بيتنا وبني عمنا، فاعلم أنه ليس بين الله عز وجل وبين أحد قرابة، ومن أنكرني فليس مني، وسبيله سبيل ابن نوح عليه السلام. وأما سبيل عمي جعفر وولده، فسبيل إخوة يوسف على نبينا وآله وعليه السلام. وأما الفقاع فشربه حرام ولا بأس بالشلماب. وأما أموالكم فما نقبلها إلا لتطهروا فمن شاء فليصل، ومن شاء فليقطع، فما آتانا الله خير مما آتاكم. وأما ظهور الفرج فإنه إلى الله عز وجل، كذب الوقاتون. وأما قول من زعم أن الحسين عليه السلام لم يقتل، فكفر وتكذيب وضلال. وأما الحوادث الواقعة فارجعوا فيها إلى رواة حديثنا، فإنهم حجتي عليكم وأنا حجة الله (عليكم). وأما محمد بن عثمان العمري رضي الله عنه وعن أبيه من قبل، فإنه ثقتي وكتابه كتابي. وأما محمد بن علي بن مهزيار الاهوازي فسيصلح الله قلبه، ويزيل عنه شكه. وأما ما وصلتنا به فلا قبول عندنا إلا لما طاب وطهر، وثمن المغنية حرام. وأما محمد بن شاذان بن نعيم فإنه رجل من شعيتنا أهل البيت. وأما أبوالخطاب محمد بن(أبي) زينب الاجدع (فإنه) ملعون وأصحابه ملعونون، فلا تجالس أهل مقالتهم وإني منهم برئ وآبائي عليهم السلام منهم براء. وأما المتلبسون بأموالنا فمن استحل منها شيئا فأكله فإنما يأكل النيران. وأما الخمس فقد أبيح لشيعتنا وجعلوا منه في حل إلى وقت ظهور أمرنا لتطيب ولادتهم ولا تخبث. وأما ندامة قوم قد شكوا في دين الله على ما وصلونا به فقد أقلنا من استقال ولا حاجة  لنا في صلة الشاكين. وأما علة ما وقع من الغيبة فإن الله عز وجل يقول:﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لاَ تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ﴾. إنه لم يكن أحد من آبائي إلا وقد وقعت في عنقه بيعة لطاغية زمانه، وإني أخرج حين أخرج ولا بيعة لاحد من الطواغيت في عنقي. وأما وجه الانتفاع في غيبتي فكالانتفاع بالشمس إذا غيبتها عن الابصار السحاب، وإني لامان أهل الارض كما أن النجوم أمان لاهل السماء، فاغلقوا (أبواب) السؤال عما لا يعنيكم، ولا تتكلفوا على ما قد كفيتم، وأكثروا الدعاء بتعجيل الفرج فإن ذلك فرجكم. والسلام عليك يا إسحاق بن يعقوب وعلى من اتبع الهدى.

H 247 - Informed me a group of scholars from Ja’far bin Muhammad Quluwayh and Abi Ghalib Zurari etc. from Muhammad bin Yaqub Kulaini from Ishaq bin Yaqub that he said: “I asked Muhammad bin Uthman Amari to write to the Imam a letter containing questions that were difficult for me. The Imam sent the following reply: “May the Almighty Allah keep you on guidance. You asked about those of our family and cousins. You should know that no one is related to the Almighty Allah. Anyone who denies us is not from us and his end will be same as the son of Prophet Nuh (a.s). As for the matter of my Uncle, Ja’far and his sons; it is same as the matter of the brothers of Yusuf (a.s). Barley wine is unlawful (Haraam). There is no problem in turnip extract. We only accept the monies sent by you so that you may be purified. Now whoever likes, should send it, whoever likes may not. The provision that the Almighty Allah has bestowed is better than whatever you send us. As for the reappearance and advent, it solely depends on the will of Allah and those who fix a time for it are liars. As for the saying of those who think that Imam Husain (a.s) has not been slain is a kind of disbelief, denial, deviation and misguidance. But as for the problems, which will occur in the future, you should refer to the narrators of our traditions for their verdicts as they are my proofs on you, and I am Allah’s proof on them.” As for Muhammad bin Uthman Amri, may Allah be pleased with him and his father, he is trustworthy and reliable one of mine and his writing is my writing. As for Muhammad bin Ali bin Mahziyar Ahwazi, then very soon, Allah would reform his heart and remove his doubt. As for the money that you sent for me, it is not acceptable to me, except that which is pure. And the compensation for a singing girl is unlawful. As for Muhammad bin Shazan bin Naeem; he is a Shia of Ahle Bayt (a.s). As for Abul Khattab Muhammad bin Ali Zainab Ajdaa; he and all his associates are accursed and you don’t cultivate the company of those who harbor their belief; and my forefathers and I are aloof from them. As for those who are in possession of our funds, in such a way that they consider them lawful for themselves and spend them; they have in fact devoured (Hell) Fire. As for Khums, it is lawful for our Shia till the time of reappearance, so far as their children are pure and not involved in sinful activities. As for the funds that are sent to us and after which they fell into doubts and became regretful of having paid to us, then anyone who wants, we would return to him and we are not needful of the money of those who harbor doubt with regard to Allah. As for the cause of occultation, the Almighty Allah has said: “O you who believe! Do not put questions about things, which if declared to you may trouble you…” (5:101) Each of my forefathers in his time was compelled by the oath of allegiance to the tyrant ruler and when I reappear, I would not be having the allegiance of any tyrant on my neck. As for how people would benefit from me during my occultation, it is like getting benefits from the sun concealed by clouds. I am the security for folks of the earth just as stars are security for inhabitants of the heavens. Therefore, do not ask what you are not in need of and do not put yourself into undue trouble. And pray more for an early reappearance; as in it lies your success. Peace be on you, O Ishaq Ibn Yaqub and peace be on all those who follow the guidance…”

248- وأخبرنا الحسين بن إبراهيم، عن أبي العباس أحمد بن علي بن نوح، عن أبي نصر هبة الله بن محمد الكاتب قال: حدثني أبوالحسن أحمد بن محمد بن تربك الرهاوي، قال: حدثني أبوجعفر محمد بن علي بن الحسين بن موسى بن بابويه أو قال أبوالحسن (علي بن) أحمد الدلال القمي قال: إختلف جماعة من الشيعة في أن الله عز وجل فوض إلى الائمة صلوات الله عليهم أن يخلقوا أو يرزقوا؟ فقال قوم: هذا محال! لا يجوز على الله تعالى، لان الاجسام لا يقدر على خلقها غير الله عز وجل. وقال آخرون: بل الله تعالى أقدر الائمة على ذلك وفوضه إليهم، فخلقوا ورزقوا.وتنازعوا في ذلك تنازعا شديدا. فقال قائل: ما بالكم لا ترجعون إلى أبي جعفر محمد بن عثمان العمري فتسألونه عن ذلك فيوضح لكم الحق فيه، فإنه الطريق إلى صاحب الامر عجل الله فرجه؟ فرضيت الجماعة بأبي جعفر وسلمت وأجابت إلى قوله، فكتبوا المسألة وأنفذوها إليه، فخرج إليهم من جهته توقيع نسخته: إن الله تعالى هو الذي خلق الاجسام وقسم الارزاق، لانه ليس بجسم ولا حال في جسم: ليس كمثله شيء وهو السميع العليم. وأما الأئمة عليهم السلام فإنهم يسألون الله تعالى فيخلق ويسألونه فيرزق، إيجابا لمسألتهم وإعظاما لحقهم.

H 248 - Informed us Husain bin Ibrahim from Abul Abbas Ahmad bin Ali bin Nuh from Abu Nasr Hibatullah bin Muhammad Katib that: Narrated to me Abul Hasan Ahmad bin Muhammad bin Tarbak Rahawi that: Narrated to me Abu Ja’far Muhammad bin Ali bin Husain bin Musa bin Babawayh or Abul Hasan Ali bin Ahmad Dalali Qummi that: Some Shia people differ whether Allah had delegated creation and sustenance to the Imams (a.s) or not. Some say: It is impossible and not allowed for Him to do that, since only Almighty Allah can create bodies; whereas some say: Allah, the Mighty and the High has made the Holy Imams (a.s) capable for this matter and delegated them, therefore they create and sustain by the permission of Allah. In any case, there arose a great dispute regarding this matter. Meanwhile someone said: Why don’t we refer to Abu Ja’far Muhammad bin Uthman Amari [special deputy of Imam] and ask him about it, so that the true belief becomes clear, since he is channel of access to Imam Mahdi (a.s)? All gave consent for referring to Abu Ja’far and accepted his invitation. On the basis of this they wrote the question and sent it to him, so that he may get its reply from Imam (a.s). The following epistle was issued in reply: Indeed, it is Allah, the Mighty and the High, who has created the bodies and distributed sustenance in such a way that He is neither having a body nor has transmigrated into a body. There is nothing, which resembles Him and He is the hearer and the Wise. And as for the Imam (a.s), they request Almighty Allah and Allah, the Mighty and the High creates. They beg from Him and Almighty Allah bestows sustenance. That is Almighty Allah fulfills their request due to the greatness of their right.

249 - وبهذا الاسناد، عن أبي نصر هبة الله بن محمد بن ابن بنت أم كلثوم بنت أبي جعفر العمري قال: حدثني جماعة من بني نوبخت، منهم أبوالحسن بن كثير النوبختي رحمه الله، وحدثتني به أم كلثوم بنت أبي جعفر محمد بن عثمان العمري رضي الله عنه أنه حمل إلى أبي (جعفر) رضي الله عنه في وقت من الاوقات ما ينفذه إلى صاحب الامر عليه السلام من قم ونواحيها. فلما وصل الرسول إلى بغداد ودخل إلى أبي جعفر وأوصل إليه ما دفع إليه وودعه وجاء لينصرف، قال له أبوجعفر: قد بقي شيء مما استودعته فأين هو؟ فقال له الرجل: لم يبق شيء يا سيدي في يدي إلا وقد سلمته، فقال له أبو جعفر: بلى قد بقي شيء فارجع إلى ما معك وفتشه وتذكر ما دفع إليك. فمضى الرجل، فبقي أياما يتذكر ويبحث ويفكر فلم يذكر شيئا ولا أخبره من كان في جملته، فرجع إلى أبي جعفر فقال له: لم يبق شيء في يدي مما سلم إلي (وقد حملته) إلى حضرتك، فقال له أبوجعفر: فإنه يقال: لك الثوبان السردانيان اللذان دفعهما إليك فلان بن فلان ما فعلا؟ فقال له الرجل: إي والله يا سيدي لقد نسيتهما حتى ذهبا عن قلبي ولست أدري الآن أين وضعتهما، فمضى الرجل، فلم يبق شيء كان معه إلا فتشه وحله وسأل من حمل إليه شيئا من المتاع أن يفتش ذلك فلم يقف لهما على خبر، فرجع إلى أبي جعفر (فأخبره). فقال له أبوجعفر يقال لك: إمض إلى فلان بن فلان القطان الذي حملت إليه العدلين القطن في دار القطن، فافتق أحدهما وهو الذي عليه مكتوب كذا وكذا فإنهم في جانبه، فتحير الرجل مما أخبر به أبوجعفر، ومضى لوجهه إلى الموضع، ففتق العدل الذي قال له: افتقه، فإذا الثوبان في جانبه قد اندسا مع القطن فأخذهما وجاء (بهما) إلى أبي جعفر، فسلمهم إليه وقال له: لقد نسيتهم لاني لما شددت المتاع بقيا فجعلتهما في جانب العدل ليكون ذلك أحفظ لهما.

H 249 - Through the same chain of narrators, it is narrated from Abu Nasr Hibtullah bin Muhammad bin Umme Kulthum binte Abi Ja’far Amari that he said: Some people from Bani Naubakht, including Abul Hasan Ibn Kathir Naubakhti and Umme Kulthum Ibn Abi Ja’far Muhammad Ibn Uthman, may Allah be pleased with them, narrated to me that in a certain time, religious dues from Qom and its peripheries sent for the Master of the Age (a.s) were brought to Abu Ja’far . When the messenger reached Baghdad and delivered to Abu Ja’far what he had brought and then bid him farewell and was about to return, Abu Ja’far said, “There is one thing remaining, which you have been entrusted with.” “Where is it?” “Nothing is remaining with me, my master. I have submitted everything to you,” replied the messenger. “Something is remaining with you. So return to your belongings and search and remember what all was given to you,” said Abu Ja’far. The messenger left and for many days tried to remember, search and think. He did not recall anything, nor did anyone who was with him, reminded him of anything. He came back to Abu Ja’far and said: “Nothing given to me remains with me that I have not brought to your eminence.” Abu Ja’far said, “It is said that you have two Sardani garments, which were given to you by a certain man,” mentioning his name and his father’s name. “Where are they?” The messenger said: “Yes, by Allah, O my master, I totally forgot about them and I do not even remember where I have put them.” The man left and searched and opened everything he had with him and asked all he had carried something for, to look for those garments, but they were not to be found anywhere. He returned to Abu Ja’far and told him about the mishap. Abu Ja’far said, “You are ordered to go to so-and-so, the cotton seller, to whom you carried two loads of cotton in the cotton market. Open one of them having such and such writing. The two garments are on its side.” The messenger was amazed by the prediction of Abu Ja’far and went ahead to the spot and opened the load that he had told him of and there they were: two garments on the side, inserted into the cotton. He took them and brought them to Abu Ja’far and said: “I forgot them, because when I tied the goods, they were left outside by mistake, so I put them on the side of the cotton load to keep them safe.”

250- وأخبرني جماعة، عن أبي جعفر محمد بن علي بن الحسين قال:أخبرنا علي بن أحمد بن موسى الدقاق ومحمد بن أحمد السناني والحسين بن إبراهيم بن أحمد بن هشام المؤدب، عن أبي الحسين محمد بن جعفر الأسدي الكوفي رضي الله عنه أنه ورد عليه فيما ورد من جواب مسائله عن محمد بن عثمان العمري قدس سره: وأما ما سألت عنه من الصلاة عند طلوع الشمس وعند غروبها، فلئن كان كما يقول الناس: إن الشمس تطلع بين قرني شيطان، وتغرب بين قرني شيطان، فما أرغم أنف الشيطان بشيء أفضل من الصلاة فصلها وارغم (أنف) الشيطان.

H 250 - A group of scholars informed me from Abu Ja’far Muhammad bin Ali bin Husain that he said: Narrated to us Ali bin Ahmad bin Musa Daqqaq and Muhammad bin Ahmad Sinani and Husain bin Ibrahim bin Ahmad bin Hashim Moddab from Abul Husain Muhammad bin Ja’far Asadi Kufi that it is mentioned that they sent some questions to Imam Mahdi (a.s); the following reply was received through Shaykh Abu Ja’far Muhammad bin Uthman Amari (q.s.): As for a question you asked about the Prayer at the time of sunrise and sunset; its reply is as follows: It is said that the sun rises and sets between the two horns of Shaitan; so what is better than Prayer that it may rub the nose of Shaitan on the earth? Therefore pray at this time and rub the nose of Shaitan (disgrace him).

251- (و) قال أبوجعفر بن بابويه في الخبر الذي روي فيمن أفطر يوما في شهر رمضان متعمدا أن عليه ثلاث كفارات: فإني أفتي به فيمن أفطر بجماع محرم عليه أو بطعام محرم عليه، لوجود ذلك في روايات أبي الحسين الاسدي فيما ورد عليه من الشيخ أبي جعفر بن عثمان العمري رضي الله عنه.

H 251 - Abu Ja’far bin Babawayh says that in a report that is based on the fact that if someone intentionally omits a fast during Ramadhan, all three penalties become obligatory on him and he has to fulfill all of them: I, on the basis of the reply of Imam Mahdi (a.s) to the question of Abul Hasan Asadi, which was received through Shaykh Abu Ja’far [Muhammad bin Uthman Amari] rule that all three penalties are applicable on one who breaks the fast through unlawful coition or through unlawful food.

252- أخبرني جماعة، عن أبي محمد هارون، عن أبي علي محمد بن همام، قال أبوعلي: وعلى خاتم أبي جعفر السمان رضي الله عنه: لا إله إلا الله الملك الحق المبين، فسألته عنه فقال: حدثني أبو محمد-يعني صاحب العسكر عليه السلام-عن آبائه عليهم السلام (أنهم) قالوا: كان لفاطمة عليها السلام خاتم فصه عقيق، فلما حضرتها الوفاة دفعته إلى الحسن عليه السلام، فلما حضرته الوفاة دفعه إلى الحسين عليه السلام. قال الحسين عليه السلام: فاشتهيت أن أنقش عليه شيئا، فرأيت في النوم المسيح عيسى بن مريم على نبينا وآله وعليه السلام، فقلت له: يا روح الله،ما أنقش على خاتمي هذا؟ قال:انقش عليه: لاَ إِلَهَ إِلاَّ اللهُ الْمَلِكُ الْحَقُّ الْمُبِينُ. فإنه أول التوراة وآخر الإنجيل.

H 252 - A group of scholars informed me from Abu Muhammad Harun from Abu Ali Muhammad bin Himam that Abu Ali said: The following was etched on the ring of Abu Ja’far Samman [Second special deputy of Imam]: “There is no god except Allah, the true and manifest king.” I asked him about its reason and he replied: Abu Muhammad, Imam Hasan Askari (a.s) narrated from his respected forefathers that Lady Fatima (s) had a ring with a cornelian. When the last moments of the lady approached, she handed it over to Imam Hasan (a.s), when his martyrdom approached, he transferred it to Imam Husain (a.s) and Imam Husain (a.s) said: I want to engrave something on it that I saw in dream of Prophet Isa Ibn Maryam (a.s), peace be on the prophet and his progeny. I asked him: O Spirit of Allah, what shall I engrave on this ring? He replied: Inscribe: “There is no god except Allah, the true and manifest king,” as it is the first sentence of Taurat and last sentence of Injeel.

253- وأخبرنا جماعة، عن أبي محمد الحسن بن حمزة بن علي بن عبدالله بن محمد بن الحسن بن الحسين بن علي بن الحسين بن علي بن أبي طالب عليهم السلام قال:حدثنا، علي بن محمد الكليني، قال:كتب محمد بن زياد الصيمري يسأل صاحب الزمان عجل الله فرجه كفنا يتيمن بما يكون من عنده، فورد: إنك تحتاج إليه سنة إحدى وثمانين. فمات رحمه الله في (هذ) الوقت الذي حده وبعث إليه بالكفن قبل موته بشهر.

H 253 - A group of scholars informed me from Abu Muhammad Hasan bin Hamza bin Ali bin Abdullah bin Muhammad bin Hasan bin Husain bin Ali bin Husain bin Ali bin Abu Talib that: Narrated to us Ali bin Muhammad Kulaini that he said: Muhammad bin Ziyad Saymoori wrote in a letter to the Master of the Age (a.s) for a shroud as a blessing. Reply came: You will need it in year eighty-one. Muhammad bin Ziyad passed away in the year the Imam had mentioned and the shroud was delivered to him a month before that.

254- وأخبرني جماعة، عن أحمد بن محمد بن عياش، قال:حدثني ابن مروان الكوفي، قال: حدثني ابن أبي سورة قال:كنت بالحائر زائرا عشية عرفة فخرجت متوجها على طريق البر، فلما انتهيت (إلى) المسناة جلست إليها مستريحا، ثم قمت أمشي وإذا رجل على ظهر الطريق فقال لي: هل لك في الرفقة؟ فقلت: نعم فمشينا معا يحدثني وأحدثه وسألني عن حالي، فأعلمته أني مضيق لا شيء معي ولا في يدي، فالتفت إلي فقال لي: إذا دخلت الكوفة فائت (دار) أبا طاهر الزراري فاقرع عليه بابه، فإنه سيخرج إليك وفي يده دم الاضحية، فقل له: يقال لك إعط هذا الرجل الصرة الدنانير التي عند رجل السرير، فتعجبت من هذا، ثم فارقني ومضى لوجهه لا أدري أين سلك. ودخلت الكوفة فقصدت (دار) أبا طاهر محمد بن سليمان الزراري، فقرعت (عليه) بابه كما قال لي وخرج إلي وفي يده دم الاضحية فقلت له: يقال لك إعط هذا الرجل الصرة الدنانير التي عند رجل السرير، فقال: سمعا وطاعة ودخل فأخرج إلي الصرة فسلمها إلي فأخذتها وانصرفت.

254 - A group of scholars informed me from Ahmad bin Muhammad bin Ayyash that he said: Narrated to me Ibn Marwan Kufi that: Narrated to me Ibn Abi Sura that: “I was in Kerbala on the eve of Arafa. I left following the land route. As I reached Masnath, I sat over a hill to rest and then got up and started walking. A man came from behind the road and asked, “Would you like to have company?” I said: “Definitely.” We walked together and made conversation. He asked me about my situation; I told him that I was in hardships and did not possess anything. He said: “When you reach Kufa, go to Abu Tahir Razi and knock at his door. He will come out with blood of slaughter on his hands. Tell him, ‘You are asked to give me the bag of dinars that is with the man of the bedstead.’” I much wondered at his words. Then he separated from me and went his way. I don’t know where he went. I reached Kufa and went to Abu Tahir Muhammad Ibn Sulaiman Razi. I knocked on his door, as he had asked me to. Abu Tahir emerged and on his hands was blood of slaughter. I said, “You are asked to give me the bag of dinars, which are with the man of the bedstead.” He said: “Of course, you are heard and obeyed.” He went back and brought out the bag and gave it to me. I took it and went away.”

255- وأخبرني جماعة، عن أبي غالب أحمد بن محمد الزراري قال: حدثني أبو عبد الله محمد بن زيد بن مروان، قال: حدثني أبوعيسى محمد بن علي الجعفري وأبو الحسين محمد بن علي بن الرقام قالا: حدثنا أبوسورة- قال أبو غالب: وقد رأيت ابنا لابي سورة، وكان أبوسورة أحد مشايخ الزيدية المذكورين. قال أبوسورة: خرجت إلى قبر أبي عبدالله عليه السلام أريد يوم عرفة فعرفت يوم عرفة، فلما كان وقت عشاء الآخرة صليت وقمت فابتدأت أقرأ من الحمد، وإذا شاب حسن الوجه عليه جبة سيفي، فابتدأ أيضا من الحمد وختم قبلي أو ختمت قبله، فلما كان الغداة خرجنا جميعا من باب الحائر، فلما صرنا إلى شاطئ الفرات قال لي الشاب: أنت تريد الكوفة فامض فمضيت طريق الفرات، وأخذ الشاب طريق البر. قـال أبـو سـورة:ث ـم أسـفت عـلى فـراقه فـاتبعته فقـال لي:تعال فجئنا جميعا إلى أصل حصن المسناة فنمنا جميعا وانتبهنا فإذا نحن على العوفي على جبل الخندق، فقال لي: أنت مضيق وعليك عيال، فامض إلى أبي طاهر الزراري فيخرج إليك من منزله وفي يده الدم من الاضحية فقل له: شاب من صفته كذا يقول:لك صرة فيها عشرون دينارا جاء‌ك بها بعض إخوانك فخذها منه. قال أبوسورة: فصرت إلى أبي طاهر (بن) الزراري كما قال الشاب ووصفته له فقال:الحمد لله ورأيته، فدخل وأخرج إلي الصرة الدنانير فدفعها إلي وانصرفت. قال أبوعبدالله محمد بن زيد بن مروان-وهو أيضا من أحد مشايخ الزيدية- حدثت بهذا الحديث أبا الحسن محمد بن عبيدالله العلوي ونحن نزول بأرض الهر، فقال: هذا حق جاء‌ني رجل شاب فتوسمت في وجهه سمة فانصرف الناس كلهم، وقلت له: من أنت؟ فقال: أنا رسول الخلف عليه السلام إلى بعض إخوانه ببغداد فقلت له:معك راحلة فقال: نعم في دار الطلحيين، فقلت له: قم فجئ بها، ووجهت معه غلاما فأحضر راحلته وأقام عندي يومه ذلك، وأكل من طعامي وحدثني بكثير من سري وضميري، قال: فقلت له على أي طريق تأخذ؟ قال: أنزل إلى هذه النجفة ثم آتي وادي الرملة، ثم آتي الفسطاط (واتبع الراحلة) فأركب إلى الخلف عليه السلام إلى المغرب. قال أبو الحسن محمد بن عبيد الله: فلما كان من الغد ركب راحلته وركبت معه حتى صرنا إلى قنطرة دار صالح فعبر الخندق وحده وأنا أراه حتى نزل النجف وغاب عن عيني. قال: أبوعبدالله محمد بن زيد: فحدثت أبا بكر محمد بن أبي دارم اليمامي-وهو(من) أحد مشايخ الحشوية- بهذين الحديثين فقال: هذا حق جاء‌ني منذ سنيات ابن أخت أبي بكر (بن) النخالي العطار-وهو صوفي يصحب الصوفية- فقلت من أنت وأين كنت؟ فقال لي: أنا مسافر(منذ) سبع عشرة سنة، فقلت له: فأيش أعجب ما رأيت؟ فقال: نزلت في الاسكندرية في خان ينزله الغرباء، وكان في وسط الخان مسجد يصلي فيه أهل الخان وله إمام وكان شاب يخرج من بيت له (أو) غرفة فيصلي خلف الإمام ويرجع من وقته إلى بيته ولا يلبث مع الجمـاعة. قـال: فقـلت: -لمـا طـال ذلك علي ورأيت منظره شاب نظيف عليه عباء -أنا والله أحب خدمتك والتشرف بين يديك، فقال: شأنك فلم أزل أخدمه حتى أنس بي الانس التام، فقلت له ذات يوم: من أنت أعزك الله؟ قال: أنا صاحب الحق، فقلت له: يا سيدي متى تظهر؟ فقال: ليس هذا أوان ظهوري، وقد بقي مدة من الزمان، فلم أزل على خدمته تلك وهو على حالته من صلاة الجماعة وترك الخوض فيما لا يعنيه إلى أن قال: أحتاج إلى السفر فقلت له: أنا معك.ثم قلت له: يا سيدي متى يظهر أمرك؟ قال: علامة ظهور أمري كثرة الهرج والمرج والفتن، وآتي مكة فأكون في المسجد الحرام فيقول الناس: إنصبوا لنا إماما ويكثر الكلام حتى يقوم رجل من الناس فينظر في وجهي ثم يقول: يا معشر الناس هذا المهدي انظروا إليه، فيأخذون بيدي وينصبوني بين الركن والمقام، فيبايع الناس عند إياسهم عني ، قال: وسرنا إلى ساحل البحر فعزم على ركوب البحر فقلت له: يا سيدي أنا والله أفرق من (ركوب) البحر، فقال:ويحك تخاف وأنا معك، فقلت: لا ولكن أجبن، قال:فركب البحر وانصرفت عنه.

255- A group of scholars informed me from Abu Ghalib Ahmad bin Muhammad Zurari that he said: Narrated to me Abu Abdullah Muhammad bin Zaid bin Marwan that: Narrated to me Abu Isa Muhammad bin Ali Ja’fari and Abul Husain Muhammad bin Ali bin Raqqam that: Narrated to us Abu Sura that: Abu Ghalib said: I saw a son of Abu Sura. Abu Sura was a prominent member of Zaidiyyah sect and he said: I stayed the day of Arafa there and when it was the time of Isha prayers, I stood up to pray. I rose and began by Surah Hamd. Suddenly, a young man of tremendous beauty, who had a summer cloak on him, also began with the same Surah and finished before me or I did before him. Later we left together from the door of the shrine. When we reached the banks of Euphrates, the young man said, “You want to go to Kufa, so go ahead.” I went ahead by the way of Euphrates and the young man took the land trail. Abu Sura continues, Feeling sorry for separating from his company, I began following him. He said, “Come.” We went together upto the foundation of the fortress of Masnath. We slept there. When we woke up, we were at the heights, at the mountain of Khandaq. He said, “You are facing hardships and have a family to support. Go to Abu Tahir Razi. He will come out to you, while his hands are drenched in blood of slaughter. Say to him a young man who had these qualities says that the bag having twenty dinars, which one of your brothers has brought, is yours. Take it from him.” Abu Sura says, I went to Abu Tahir Ibn Razi, as the young man had said and described the young man to him. He said: “Praise belongs to Allah, and you saw him.” He went inside and brought out a bag of dinars. He gave them to me and I returned. Abu Abdullah Muhammad Ibn Zaid Ibn Marwan, who is also one of the Shaykhs of the Zaidiyyah, says, I recounted this narrative to Abu Husain Muhammad Ibn Ubaidullah Alawi, when we had halted at the land of Herr. He said: This is true. A young man came to me and I recognized a sign in his face. When the people left, I asked him, “Who are you?” He said: “I am the messenger of the successor (a.s) to one of his brothers in Baghdad.” I asked, “Do you have the means for travel?” “Yes, in the house of the Talhayayn.” I said, “Go and bring them.” I sent a servant with him. He brought his luggage and means of travel and stayed with me that day. He ate with me and talked about many secrets and confidential matters. I asked him, “What road are you taking?” “I will disembark at this height and then go to the valley of the sands; then I’ll go to the tents and purchase mounts and ride to the successor (a.s) to the west.” Abu Husain Muhammad Ibn Ubaidullah said: Next day he rode his beast and I rode along with him. We went to the archway of the house of Salih. He crossed the channel by himself and I was watching him until he reached Najaf and then he disappeared from my eyes. Abu Abdullah Muhammad Ibn Zaid says, I recounted these two narratives to Abu Bakr Muhammad Ibn Abi Darram Yamami, who is a Shaykhs of Hashawiyya. He said: This is true.” After that he said: A few years ago, the nephew of Abu Bakr bin Nakhali Attar, who was a Sufi and who intermingled with Sufis, came to me. I asked: Who are you and from where have you come? He replied: I am a traveler and I am on a journey since last seventy years. I asked: What is the most extraordinary thing that you have seen? He replied: I stayed in a rest house in Alexandria. There was a Masjid in the center of the caravanserai, which was used by travelers. An Imam of congregation was also present there and he was a young man. He lived in his special quarters from where he emerged to lead them in prayers and returned to his room immediately. When I had stayed there for a long time and observed this practice of that young man who was extremely pure and clean and who also had a cloak upon him, I said: I would like to be present in your service. Please give me an opportunity. He replied: It is your honor, you may do so. Thus I started cultivating his company till I became very much attached to him. One day I said to him: May Almighty Allah give you honor, who are you? He replied: I am the owner of truth. I said: My master, when will you reappear? He replied: Presently, time is not ripe for the reappearance. A period still remains for it. Thus I always remained engrossed in the service of the Imam and he also continued his practice of simply leading congregational prayers without interfering in anything else, which did not concern him, till he said one day: I need to go on a journey. I asked: I will accompany you. After that I requested him: My master, when will your reappearance take place? He replied: The sign of the coming of my kingdom is that there would be confusion and discord, and too much of mischief. At that time I will come to Mecca and would be in Masjidul Haraam till people say: Appoint an Imam for us, and a long discussion will take place in this regard; till a person will rise from them and look at me. He would say: People, this man is the Mahdi, look at him and pledge allegiance to him. They would all pledge allegiance to me between Rukn and Maqam, while before that they would have despaired of my life and reappearance. We set out from there till we reached the sea shore. He intended to cross the sea. I asked: Master, by Allah, I fear the sea. Imam (a.s) said: Are you afraid when I am with you? I replied: No, but I cannot dare. So Imam (a.s) mounted the sea [walked on the surface] and I returned from there.

256 - أخبرني جماعة، عن أبي عبد الله أحمد بن محمد بن عياش، عن أبي غالب الزراري قال:قدمت من الكوفة وأنا شاب إحدى قدماتي ومعي رجل من إخواننا قد ذهب على أبي عبد الله اسمه، وذلك في أيام الشيخ أبي القاسم الحسين بن روح رحمه الله واستتاره ونصبه أبا جعفر محمد بن علي المعروف بالشلمغاني، وكان مستقيما لم يظهر منه ما ظهر (منه)من الكفر والإلحاد، وكان الناس يقصدونه ويلقونه لأنه كان صاحب الشيخ أبي القاسم الحسين بن روح سفيرا بينهم وبينه في حوائجهم ومهماتهم.فقال لي صاحبي: هل لك أن تلقى أبا جعفر وتحدث به عهدا، فإنه المنصوب اليوم لهذه الطائفة، فإني أريد أن أسأله شيئا من الدعاء يكتب به إلى الناحية، قال: فقلت: [له] نعم، فدخلنا إليه فرأينا عنده جماعة من أصحابنا فسلمنا عليه وجلسنـا، فأقبل على صـاحبي فقـال: من هذا الفتى معك؟ فقال له: رجل من آل زرارة بن أعين، فأقبل علي فقال: من أي زرارة أنت؟ فقلت: يا سيدي أنا من ولد بكير بن أعين أخي زرارة، فقال: أهل بيت جليل عظيم القدر في هذا الأمر، فأقبل عليه صاحبي فقال له: يا سيدنا أريد المكاتبة في شئ من الدعاء، فقال: نعم. قال: فلما سمعت هذا اعتقدت أن أسأل أنا أيضا مثل ذلك، وكنت اعتقدت في نفسي ما لم أبده لاحد من خلق الله حال والدة أبي العباس ابني، وكانت كثيرة الخلاف والغضب علي، وكانت مني بمنزلة، فقلت في نفسي أسأل الدعاء لي في أمر قد أهمني ولا أسميه، فقلت أطال الله بقاء سيدنا وأنا أسأل حاجة، قال: وما هي؟ قلت: الدعاء لي بالفرج من أمر قد أهمني، قال: فأخذ درجا بين يديه كان أثبت فيه حاجة الرجل فكتب: (و) الزراري يسأل الدعاء له في أمر قد أهمه، قال: ثم طواه فقمنا وانصرفنا.فلما كان بعد أيام قال لي صاحبي:ألا نعود إلى أبي جعفر فنسأله عن حوائجنا التي كنا سألناه، فمضيت معه ودخلنا عليه فحين جلسنا عنده أخرج الدرج، وفيه مسائل كثيرة قد أجيب في تضاعيفها، فأقبل على صاحبي فقرأ عليه جواب ما سأل، ثم أقبل علي وهو يقرأ [فقال:].وأما الزراري وحال الزوج والزوجة فأصلح الله ذات بينهما، قال فورد علي أمر عظيم، وقمنا فانصرفت ، فقال لي: قد ورد عليك هذا الامر فقلت:أعجب منه قال:مثل أي شئ؟ فقلت: لأنه سر لم يعلمه إلا الله تعالى وغيري فقد أخبرني به، فقال: أتشك في أمر الناحية؟ أخبرني الآن ما هو فأخبرته فعجب منه. ثم قضى أن عدنا إلى الكوفة فدخلت داري وكانت أم أبي العباس مغاضبة لي في منزل أهلها فجاءت إلي فاسترضتني واعتذرت ووافقتني ولم تخالفني حتى فرق الموت بيننا.

H 256 - A group narrated from Abu Abdullah Ahmad bin Muhammad bin Ayyash from Abu Ghalib Zurari that he said: “I reached Kufa. I was a young man and one of our brothers [whose name Abu Abdullah had forgotten], was with me. This was during the period of Shaykh Abul Qasim Husain Ibn Rauh, when he went into hiding and appointed Abu Ja’far Muhammad Ibn Ali known as Shalmaghani, who was at that time a righteous man and had not evinced heresy and blasphemy, which he later did. People visited him and met him, because he was a comrade of Shaykh Abul Qasim ­Husain Ibn Rauh and his emissary amongst the people with regard to their needs and necessities. My friend said to me, “Do you wish to meet Abu Ja’far and make a covenant with him, for he is the appointed man today amongst this congregation?” I wanted to ask him to request a Dua from the Imam of the Age?” I said: “Yes.” We went to him and saw a group of our faithful brethren there with him. We offered him our greetings and sat there. He turned to my comrade and asked, “Who is this young man?” He said: “A man from the house of Zurarah.” He turned to me and asked, “Which Zurarah?” I said: “My master, I am from the children of Bukair Ibn Ayyin, brother of Zurarah.” He said: “This is a majestic household, dignified in this Order.” My comrade turned to him and said: “Our master, I want to request a Dua.” He said: “Yes.” When I heard this, I also desired to request the same. I intended in my heart not to disclose it to anyone the condition of my wife, the mother of my son Abul Abbas. She and I had many differences and she was very angry at me, while I was greatly fond of her. I said in my heart that I will ask him a Dua for this problem that has been troubling me much. So I said: “May Allah prolong the life of our Master, I have a wish as well.” Shalmaghani said: “What is your wish?” I said: “I want a Dua for relief from a problem that has troubled me.” Shalmaghani took the paper that was in front of him on which he registered people’s requests and wrote, “And the man from Zurarah has a request for Dua about a matter that has troubled him.” Then he folded the paper. We rose and left. After a few days, my friend said to me, “Shouldn’t we go to Abu Ja’far and ask him about the requests we made?” I went with him and we entered ­Shalmaghani’s place. As we sat down, he took out a paper that had many requests on it, which had been answered at their sides. He turned to my friend and read to him the answer of his query. Then he turned to me as he was reading, “As for the man from Zurarah and the condition between the husband and wife, may Allah rectify their relationship.” I was overwhelmed by this great incident. We got up and left. My friend said to me, “You are overwhelmed by this?” I said: “I am amazed.” “By what?” I said: “It was a secret that no one, but God and me knew and he informed me about it.” He said: “Are you doubting the capacity of the Imam? Tell me what the story is?” I told him what had happened and he was also much amazed. Then we returned to Kufa and I went to my house. My wife, who had been angry at me and was living with her family, came and sought my pleasure and apologized to me. She remained very agreeable to me and never disagreed with me until death separated us.

257- وأخبرني بهذه الحكاية جماعة عن أبي غالب أحمد بن محمد بن سليمان الزراري رحمه الله إجازة وكتب عنه ببغداد أبو الفرج محمد بن المظفر في منزله بسويقة غالب في يوم الأحد لخمس خلون من ذي القعدة سنة ست وخمسين وثلاثمائة قال: كنت تزوجت بأم ولدي وهي أول امرأة تزوجتها، وأنا حينئذ حدث السن وسني إذ ذاك دون العشرين سنة، فدخلت بها في منزل أبيها، فأقامت في منزل أبيها سنين وأنا أجتهد بهم في أن يحولوها إلى منزلي وهم لا يجيبوني إلى ذلك، فحمـلت مني في هـذه المدة وولـدت بنتـا فعاشت مدة ثم ماتت ولم أحضر في ولادتها ولا في موتها ولم أرها منذ ولدت إلى أن توفيت للشرور التي كانت بيني وبينهم. ثم اصطلحنا على أنهم يحملونها إلى منزلي، فدخلت إليهم في منزلهم ودافعوني في نقل المرأة إلي وقدر أن حملت المرأة مع هذه الحال، ثم طالبتهم بنقلها إلى منزلي على ما اتفقنا عليه، فامتنعوا من ذلك، فعاد الشر بيننا وانتقلت عنهم، وولدت وأنا غائب عنها بنتا وبقينا على حال الشر والمضارمة سنين لا آخذها. ثم دخلت بغداد وكان الصاحب بالكوفة في ذلك الوقت أبو جعفر محمد بن أحمد الزجوزجي رحمه الله، وكان لي كالعم أو الوالد، فنزلت عنده ببغداد وشكوت إليه ما أنا فيه من الشرور الواقعة بيني وبين الزوجة وبين الأحماء، فقال لي: تكتب رقعة وتسأل الدعاء فيها. فكتبت رقعة (و) ذكرت فيها حالي وما أنا فيه من خصومة القوم لي وامتناعهم من حمل المرأة إلى منزلي، ومضيت بها أنا وأبو جعفر رحمه الله إلى محمد بن علي، وكان في ذلك الواسطة بيننا وبين الحسين بن روح رضي الله عنه وهو إذ ذاك الوكيل، فدفعناها إليه وسألناه إنفاذها، فأخذها مني وتأخر الجواب عني أياما، فلقيته فقلت له: قد ساءني تأخر الجواب عني، فقال (لي) لا يسؤوك (هذا) فإنه أحب (لي ولك، وأومأ) إلي أن الجواب إن قرب كان من جهة الحسين بن روح رضي الله عنه، وإن تأخر كان من جهة الصاحب عليه السلام، فانصرفت.فلما كان بعد ذلك- ولا أحفظ المدة إلا أنها كانت قريبة- فوجه إلي أبو جعفر الزجوزجي رحمه الله يوما من الأيام، فصرت إليه، فأخرج لي فصلا من رقعة وقال لي: هذا جواب رقعتك فإن شئت أن تنسخه فانسخه ورده فقرأته فإذا فيه والزوج والزوجة فأصلح الله ذات بينهما، ونسخت اللفظ ورددت عليه الفصل، ودخلنا الكوفة فسهل الله لي نقل المرأة بأيسر كلفة، وأقامت معي سنين كثيرة ورزقت مني أولادا وأسأت إليها إساءات واستعملت معها كل ما لا تصبر النساء عليه، فما وقعت بيني وبينها لفظة شر ولا بين أحد من أهلها إلى أن فرق الزمان بيننا. قالوا:قال أبو غالب رحمه الله: وكنت قديما قبل هذه الحال قد كتبت رقعة أسأل فيها أن يقبل ضيعتي، ولم يكن اعتقادي في ذلك الوقت التقرب إلى الله عز وجل بهذه الحال، وإنما كان شهوة مني للاختلاط بالنوبختيين والدخول معهم فيما كانوا (فيه) من الدنيا، فلم أجب إلى ذلك وألححت في ذلك، فكتب إلي أن اختر من تثق به فاكتب الضيعة باسمه فإنك تحتاج إليها. فكتبتها باسم أبي القاسم موسى بن الحسن الزجوزجي ابن أخي أبي جعفر رحمه الله لثقتي به وموضعه من الديانة والنعمة.فلم تمض الأيام حتى أسروني الاعراب ونهبوا الضيعة التي كنت أملكها، وذهب مني فيها من غلاتي ودوابي وآلتي نحو من ألف دينار، وأقمت في أسرهم مدة إلى أن اشتريت نفسي بمائة دينار وألف وخمسمائة درهم، (و)لزمني في أجرة الرسل نحو من خمسمائة درهم، فخرجت واحتجت إلى الضيعة فبعتها.

H 257 - A group narrated this story from Abu Ghalib Ahmad Ibn Muhammad Ibn Sulaiman Zurari with his permission. And Abu Faraj Muhammad Ibn ­Muzaffar wrote by his dictation in the house of Abu Ghalib, in the market of Abu Ghalib on Sunday, when five days were left from Dhul Qada of year three hundred and fifty six, saying, I was married to a woman, who was the first woman I had married. I was young man and my age was less than twenty years. I copulated with her at her father’s place and then she stayed there for years. I tried much to convince them to let her move to my place, but they would not listen. The woman became pregnant from me during this time and gave birth to a girl, which lived for a while and then died. I was neither present at her birth, nor when she died, and never saw her, because of the strained relationship between me and my in-laws. Then again we agreed to let her move to my house. So I went to them, but they again declined. I again made the woman pregnant. I demanded them to bring her to my house, as agreed. They again refused and our relationship soured. I moved away from them. She gave birth in my absence to a girl. We remained in this strained condition for many years. I did not go to bring her. Then I went to Baghdad. My friend at that time in Baghdad was Abu Ja’far Muhammad Ibn Ahmad Zajzawzaji and he was like an uncle or father to me. I stayed at his house in Baghdad and complained to him about my strained relationship with my wife and in-laws. He asked me to write a letter and ask for a Dua. So, I wrote a letter and mentioned in it my condition and my sour relations with my wife’s family and their refusal to let my wife come to my house. I and Abu Ja’far took the letter to Muhammad Ibn Ali, who was at the time a contact between us and Husain Ibn Rauh, who was the Representative at that time. We gave him the letter and asked him to send it. He took the letter from me, but the answer did not come for a long while. I met him and told him that I was very uncomfortable with the delay in answer to my letter. He said, “It should not make you uncomfortable.’ He hinted to me that if the answer comes soon, it is from Husain Ibn Rauh, and if there is a delay, it is from the Divine Proof (Hujjah) (a.s). I left. After a while – which I do not remember how long, but it was not very long – Abu Ja’far Zajawzaji called me one day. I went to him. He took out a section of a letter and said, “This is the answer of your letter. If you like to copy it, copy it and then return it to me.”  I read the letter, which said: “May Allah set right the differences of the husband and the wife.” I copied these words and returned the letter to him. We went to Kufa. God made the woman’s heart soft to me with no effort. She lived with me for many years and I had many children from her. At times I was very rough to her and did things that would require much forbearance from any woman to bear, but she did not utter a word of disagreement, nor did her family, until time separated us from one another.” The narrators say, Abu Ghalib said: Long before this, once I wrote a letter requesting that my orchard and property be accepted. It was not my belief at that time to seek the pleasure of God, but rather I had a desire for courtship with the Naubakhtis, because of the wealth, power and prestige they enjoyed. No reply came to me. I insisted on making my request. A reply came to me, “Choose someone and transfer the property into his name, because you will need it.” I transferred the property to Abul Qasim Musa Ibn Hasan Zajawzaji, the nephew of Abu Ja’far, because I had confidence in him and his piety. Not many days passed that Bedouins took me prisoner and looted the property I owned. All my grains, animals and instruments worth a thousand dinars were gone. I remained in their captivity for some time until I bought my freedom for a hundred dinars and fifteen hundred dirhams. I became indebted to the couriers for another five hundred dirhams. I came out from the captivity and sold the property for this sheer need.

258- وأخبرني الحسين بن عبيد الله، عن أبي الحسن محمد بن أحمد بن داود القمي رحمه الله، عن أبي علي بن همام قال: أنفذ محمد بن علي الشلمغاني العزاقري إلى الشيخ الحسين بن روح يسأله أن يباهله وقال: أنا صاحب الرجل وقد أمرت بإظهار العلم، وقد أظهرته باطنا وظاهرا، فباهلني فأنفذ إليه الشيخ رضي الله عنه في جواب ذلك أينا تقدم صاحبه فهو المخصوم، فتقدم العزاقري فقتل وصلب وأخذ معه ابن أبي عون، وذلك في سنة ثلاث وعشرين وثلاثمائة.

H 258 - It is narrated from Husain bin Ubaidullah from Abul Hasan Muhammad bin Ahmad bin Dawood Qummi from Abu Ali Ibn Himam that he said: Muhammad Ibn Ali ­Shalmaghani Azaqari challenged Shaykh Husain Ibn Rauh to a Mubahila (imprecation contest), saying, “I am the companion of the Imam and have been ordered to manifest my knowledge, which I have manifested expressly and implicitly; so come to my Mubahila.” The Shaykh replied, “Whoever of us dies first, is the one who bears the anathema.” Azaqari died first, as he was killed, crucified and Ibn Abi Aun was taken with him. This was in the year three hundred and thirteen.

259- قال ابن نوح:وأخبرني جدي محمد بن أحمد بن العباس بن نوح رضي الله عنه قال: أخبرنا أبو محمد الحسن بن جعفر بن إسماعيل بن صالح الصيمري قال: لما أنفذ الشيخ أبو القاسم الحسين بن روح رضي الله عنه التوقيع في لعن ابن أبي العزاقر أنفذه من محبسه في دار المقتدر إلى شيخنا أبي علي بن همام رحمه الله في ذي الحجة سنة اثنتي عشرة وثلاثمائة وأملاه أبو علي رحمه الله علي وعرفني أن أبا القاسم رضي الله عنه راجع في ترك إظهاره، فإنه في يد القوم و(في) حبسهم فأمر بإظهاره وأن لا يخشى ويأمن، فتخلص فخرج من الحبس بعد ذلك بمدة يسيرة والحمد لله.

H 259 - Ibn Nuh says: Narrated to me my grandfather Muhammad bin Ahmad bin Abbas bin Nuh from Abu Muhammad Hasan Ibn Ja’far Ibn Ismail Ibn Salih Saymoori that he said: When Shaykh Abul Qasim Husain Ibn Rauh sent the letter of the Imam that cursed Ibn Abi Azaqir, he sent it from where he was in jail in the house of Muqtadir Abbaside to our Shaykh, Abu Ali Ibn Himam in Dhul Hijja of the year three hundred and twelve. Abu Ali copied the letter and told me that Abul Qasim has suggested to the Imam not to make this epistle public; as he was in the hands of the supporters of Muqtadir in their prison, but he was ordered to disclose it and not to fear and assured that he will be safe. Thus he was freed from the prison a short while after that. Praise be to Allah.

260- قال: ووجدت في أصل عتيق كتب بالأهواز في المحرم سنة سبع عشرة وثلاثمائة: أبو عبد الله، قال: حدثنا أبو محمد الحسن بن علي بن إسماعيل بن جعفر بن محمد بن عبد الله بن محمد (بن عمر) بن علي بن أبي طالب الجرجاني قال:  كنت بمدينة قم فجرى بين إخواننا كلام في أمر رجل أنكر ولده، فانفذوا رجلا إلى الشيخ صانه الله.وكنت حاضرا عنده أيده الله فدفع إليه الكتاب فلم يقرأه وأمره أن يذهب إلى أبي عبد الله البزوفري أعزه الله ليجيب عن الكتاب فصار إليه وأنا حاضر، فقال [له] أبو عبد الله:الولد ولده وواقعها في يوم كذا وكذا في موضع كذا وكذا فقل له:فيجعل اسمه محمدا فرجع الرسول إلى البلد وعرفهم ووضح عندهم القول وولد الولد وسمي محمدا.

H 260 - Shaykh Tusi says: I found in an old book written in Ahwaz in Muharram of three hundred and seventeen. It narrated on the authority of Abu Talib Jurjani: While I was in Qom, there began a discussion amongst our people about a man who had negated his son to be from his seed. They sent a man to Shaykh Siyanatullah, as I was present before him. The messenger handed to him the letter, but he did not read it and told him to go to Abu Abdullah Bazufari for the answer. I went with the messenger. Bazufari said to him, “The boy is his son and he copulated with his mother in such and such day in such and such time. Tell him to name his son Muhammad.” The messenger returned and the matter was clarified to all and the boy was named Muhammad.

261- قال ابن نوح: وحدثني أبو عبد الله الحسين محمد بن سورة القمي رحمه الله حين قدم علينا حاجا، قال حدثني علي بن الحسن بن يوسف الصائغ القمي ومحمد بن أحمد بن محمد الصيرفي المعروف بابن الدلال وغيرهما من مشايخ أهل قم أن علي بن الحسين بن موسى بن بابويه كانت تحته بنت عمه محمد بن موسى بن بابويه فلم يرزق منها ولدا.فكتب إلى الشيخ أبي القاسم الحسين بن روح رضي الله عنه أن يسأل الحضرة أن يدعو الله أن يرزقه أولادا فقهاء، فجاء الجواب: "إنك لا ترزق من هذه وستملك جارية ديلمية وترزق منها ولدين فقيهين ".قال: وقال لي أبو عبد الله بن سورة حفظه الله:ولأبي الحسن بن بابويه رحمه الله ثلاثة أولاد، محمد والحسين فقيهان ماهران في الحفظ، ويحفظان ما لا يحفظ غيرهما من أهل قم، ولهما أخ اسمه الحسن وهو الأوسط مشتغل بالعبادة والزهد، لا يختلط بالناس ولا فقه له. قال ابن سورة:كلما روى أبو جعفر، وأبو عبد الله ابنا علي بن الحسين شيئا يتعجب الناس من حفظهما ويقولون لهما: هذا الشأن خصوصية لكما بدعوة الامام لكما، وهذا أمر مستفيض في أهل قم.

H 261 - Ibn Nuh said: Narrated to me Abu Abdullah Husain Muhammad bin Surah Qummi when he met us in Hajj that: Narrated to me Ali bin Hasan bin Yusuf Saigh Qummi and Muhammad bin Ahmad bin Muhammad Sairafi alias Ibn Dallal etc. from the teachers of people of Qom that Ali Ibn Husain Ibn Musa Ibn Babawayh was married to the daughter of his uncle, Muhammad Ibn Musa Ibn Babawayh, and did not have offspring from her. He wrote to Abul Qasim Husain Ibn Rauh and asked him to request the Imam to pray for him that Allah gives him jurist (Faqih) sons. Reply came, “You will not have children from her. You will have a Dailami slave girl and you will sire two jurist (Faqih) sons from her.” The narrator says that a man had at that time recounted that Abul Hasan Ibn Babawayh has three sons. Muhammad and Husain are very adept jurists and they learn what other people of Qom cannot. They have a brother whose name is Hasan. He is the middle brother and has devoted himself to worship and piety and does not mix with people. He is not a jurist. Whenever the two sons of Abul Hasan narrate something, people are amazed by their learning and they say, “This is by the blessing of the Imam.” This is a very well-known matter in Qom.

262- (قال) وسمعت أبا عبد الله بن سورة القمي يقول: سمعت سرورا- وكان رجلا عابدا مجتهدا لقيته بالأهواز غير أني نسيت نسبه- يقول: كنت أخرس لا أتكلم، فحملني أبي وعمي في صباي وسني، إذ ذاك ثلاثة عشر أو أربعة عشر إلى الشيخ أبي القاسم بن روح رضي الله عنه، فسألاه أن يسأل الحضرة أن يفتح الله لساني. فذكر الشيخ أبو القاسم الحسين بن روح أنكم أمرتم بالخروج إلى الحائر. قال سرور: فخرجنا أنا وأبي وعمي إلى الحائر فاغتسلنا وزرنا ، قال: فصاح بي أبي وعمي: يا سرور فقلت بلسان فصيح: لبيك فقال لي: ويحك تكلمت فقلت: نعم. قال أبو عبد الله بن سورة (و) كان سرور هذا (رجلا) ليس بجهوري الصوت.

H 262 - Ibn Nuh said: I heard Abu Abdullah bin Sura Qummi say: I heard this story from a person named Sarwar, whom I met in Ahwaz. He was a religious and scholarly man, but I forgot the year in which I met him. He said: I was dumb and unable to speak a single word. When I was thirteen or fourteen, my father and uncle took me to Shaykh Abul Qasim bin Rauh and requested him to beseech to the Imam that through his blessings, the Almighty Allah may open my tongue. Shaykh Abul Qasim Husain bin Rauh said: You have been commanded to go to the tomb of Imam Husain (a.s). We came back from there and decided to travel to Kerbala. We performed the ritual bath for Ziyarat. Meanwhile my father and uncle called out: Sarwar. I replied to them in a clear tone: Here I am. They said: How strange! You talked? Yes, I replied. Abu Abdullah Ibn Sura said: Sarwar was a man who never spoke in a loud or a harsh tone; on the contrary he possessed a soft tone.

263- أخبرني محمد بن محمد بن النعمان والحسين بن عبيد الله، عن محمد بن أحمد الصفواني رحمه الله قال: رأيت القاسم بن العلاء وقد عمر مائة سنة وسبع عشرة سنة منها ثمانون سنة صحيح العينين، لقي مولانا أبا الحسن وأبا محمد العسكريين عليهما السلام. وحجب بعد الثمانين، وردت عليه عينـاه قبل وفاته بسبـعة أيـام. وذلك أنـي كنت مقيمـا عنده بمدينة الران من أرض آذربايجان، وكان لا تنقطع توقيعات مولانا صاحب الزمان عليه السلام على يد أبي جعفر محمد بن عثمان العمري وبعده على [يد] أبي القاسم [الحسين] بن روح قدس الله روحهما، فانقطعت عنه المكاتبة نحوا من شهرين، فقلق رحمه الله لذلك. فبينا نحن عنده نأكل إذ دخل البواب مستبشرا، فقال له: فيج العراق لا يسمى بغيره- فاستبشر القاسم وحول وجهه إلى القبلة، فسجد ودخل كهل قصير يرى أثر الفيوج عليه، وعليه جبة مصرية، وفي رجله نعل محاملي، وعلى كتفه مخلاة. فقام القاسم فعانقه ووضع المخلاة عن عنقه، ودعا بطشت وماء فغسل يده وأجلسه إلى جانبه، فأكلنا وغسلنا أيدينا، فقام الرجل فأخرج كتابا أفضل من النصف المدرج ، فناوله القاسم، فأخذه وقبله ودفعه إلى كاتب له يقال له ابن أبي سلمة، فأخذه أبو عبد الله ففضه وقرأه حتى أحس القاسم بنكاية. فقال: يا أبا عبد الله خير، فقال: خير، فقال: ويحك خرج في شئ فقال أبو عبد الله: ما تكره فلا، قال القاسم: فما هو؟ قال: نعي الشيخ إلى نفسه بعد ورود هذا الكتاب بأربعين يوما، وقد حمل إليه سبعة أثواب فقال القاسم: في سلامة من ديني؟ فقال: في سلامة من دينك، فضحك رحمه الله فقال:ما أؤمل بعد هذا العمر. فقال الرجل الوارد: فأخرج من مخلاته ثلاثة أزر وحبرة يمانية حمراء وعمامة وثوبين ومنديلا فأخذه القاسم، وكان عنده قميص خلعه عليه مولانا الرضا أبو الحسن عليه السلام، وكان له صديق يقال له عبد الرحمن بن محمد البدري ، وكان شديد النصب، وكان بينه وبين القاسم نضر الله وجهه مودة في أمور الدنيا شديدة، وكان القاسم يوده، و (قد) كان عبد الرحمن وافى إلى الدار لاصلاح بين أبي جعفر بن حمدون الهمداني وبين ختنة ابن القاسم. فقال القاسم لشيخين من مشايخنا المقيمين معه أحدهما يقال له أبو حامد عمران بن المفلس والآخر أبو علي بن جحدر: أن اقرئا هذا الكتاب عبد الرحمن بن محمد فإني أحب هدايته وأرجو [أن] يهديه الله بقراءة هذا الكتاب، فقالا له: الله الله الله فإن هذا الكتاب لا يحتمل ما فيه خلق من الشيعة فكيف عبد الرحمن بن محمد.فقال: أنا أعلم أني مفش لسر لا يجوز لي إعلانه، لكن من محبتي لعبد الرحمن بن محمد وشهوتي أن يهديه الله عز وجل لهذا الأمر هوذا، إقرأه الكتاب. فلما مر [في] ذلك اليوم- وكان يوم الخميس لثلاث عشرة خلت من رجب- دخل عبد الرحمن بن محمد وسلم عليه، فأخرج القاسم الكتاب فقال له: إقرأ هذا الكتاب وانظر لنفسك، فقرأ عبد الرحمن الكتاب فلما بلغ إلى موضع النعي رمى الكتاب عن يده وقال للقاسم: يا با محمد اتق الله فإنك رجل فاضل في دينك، متمكن من عقلك، والله عز وجل يقول: ﴿وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَداً وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ﴾ .وقال: ﴿عَالِمُ الْغَيْبِ فَلاَ يظْهرُ عَلَى غَيْبِهِ أَحَداً﴾. فضحك القاسم وقال له: أتم الآية: ﴿إِلاَّ مَنِ ارْتَضَى مِنْ رَسُولٍ﴾ ومولاي عليه السلام هو الرضا من الرسول، وقال: قد علمت أنك تقول هذا ولكن أرخ اليوم، فإن أنا عشت بعد هذا اليوم المؤرخ في هذا الكتاب فاعلم أني لست على شئ، وإن أنا مت فانظر لنفسك، فورخ عبد الرحمن اليوم وافترقوا. وحم القاسم يوم السابع من ورود الكتاب، واشتدت به في ذلك اليوم العلة، واستند في فراشه إلى الحائط، وكان ابنه الحسن بن القاسم مدمنا على شرب الخمر، وكان متزوجا إلى أبي عبد الله بن حمدون الهمداني، وكان جالسا ورداؤه مستورعلى وجهه في ناحية من الدار، وأبو حامد في ناحية، وأبو علي بن جحدر وأنا وجماعة من أهل البلد نبكي، إذ اتكى القاسم على يديه إلى خلف وجعل يقول: يا محمد يا علي يا حسن يا حسين يا موالي كونوا شفعائي إلى الله عز وجل وقالها الثانية، وقالها الثالثة. فلما بلغ في الثالثة: يا موسى يا علي تفرقعت أجفان عينيه كما يفرقع الصبيان شقائق النعمان، وانتفخت حدقته، وجعل يمسح بكمه عينيه، وخرج من عينيه شبيه بماء اللحم مد طرفه إلى ابنه، فقال: يا حسن إلي يا با حامد [إلي] يا با علي (إلي)، فاجتمعنا حوله ونظرنا إلى الحدقتين صحيحتين، فقال له أبو حامد: تراني وجعل يده على كل واحد منا، وشاع الخبر في الناس والعامة، و(انتابه) الناس من العوام ينظرون إليه. وركب القاضي إليه وهو أبو السائب عتبة بن عبيد الله المسعودي وهو قاضي القضاة ببغداد ، فدخل عليه فقال له: يا با محمد ما هذا الذي بيدي وأراه خاتما فصه فيروزج، فقربه منه فقال:عليه ثلاثة أسطر فتناوله القاسم رحمه الله فلم يمكنه قراءته وخرج الناس متعجبين يتحدثون بخبره، والتفت القاسم إلى ابنه الحسن فقال له: إن الله منزلك منزلة ومرتبك مرتبة فاقبلها بشكر، فقال له الحسن: يا أبه قد قبلتها، قال القاسم: على ماذا؟ قال:على ما تأمرني به يا أبه، قال: على أن ترجع عما أنت عليه من شرب الخمر، قال الحسن: يا أبه وحق من أنت في ذكره لأرجعن عن شرب الخمر، ومع الخمر أشياء لا تعرفها، فرفع القاسم يده إلى السماء وقال: اللهم ألهم الحسن طاعتك، وجنبه معصيتك ثلاث مرات، ثم دعا بدرج فكتب وصيته بيده رحمه الله وكانت الضياع التي في يده لمولانا وقف وقفه (أبوه). وكان فيما أوصى الحسن أن قال: يا بني إن أهلت لهذا الأمر يعني الوكالة لمولانا فيكون قوتك من نصف ضيعتي المعروفة بفرجيذه، وسائرها ملك لمولاي، وإن لم تؤهل له فاطلب خيرك من حيث يتقبل الله، وقبل الحسن وصيته على ذلك.فلما كان في يوم الأربعين وقد طلع الفجر مات القاسم رحمه الله، فوافاه عبد الرحمن يعدو في الأسواق حافيا حاسرا وهو يصيح:وا سيداه، فاستعظم الناس ذلك منه وجعل الناس يقولون: ما الذي تفعل بنفسك، فقال: اسكنوا فقد رأيت ما لم تروه، وتشيع ورجع عما كان عليه، ووقف الكثير من ضياعه. وتولى أبو علي بن جحدر غسل القاسم وأبو حامد يصب عليه الماء، وكفن في ثمانية أثواب على بدنه قميص مولاه أبي الحسن وما يليه السبعة الأثواب التي جاءته من العراق. فلما كان بعد مدة يسيرة ورد كتاب تعزية على الحسن من مولانا عليه السلام في آخره دعاء "ألهمك الله طاعته وجنبك معصيته" وهو الدعاء الذي كان دعا به أبوه، وكان آخره "قد جعلنا أباك إماما لك وفعاله لك مثالا".

H 263 - Narrated to me Muhammad bin Muhammad bin Noman (Shaykh Mufeed) and Husain bin Ubaidullah from Muhammad bin Ahmad Safwani that: “I had seen Qasim Ibn Ala, who lived for a hundred and seventeen years, and till he was eighty, his eyesight was intact. He had met our Master Abul Hasan Askari and Abu Muhammad Askari (a.s). At eighty, he lost his eyesight. However, it was returned to him seven days before his death. This happened when I was staying with him in the town of Ran in Azerbaijan. Letters were constantly coming from our master, the Master of the Age (a.s) through Abu Ja’far Muhammad Ibn Uthman Amari and after him through Abul Qasim Husain Ibn Rauh, blessed be their souls. Then for two months the letters stopped. This made him angry. We were eating with him one day, when the doorman came, bringing the joyous news and said that the messenger of Iraq, the only name by which he was identified with, has come. Qasim became much happy and turned to Qibla and prostrated. A short old man, who bore marks of messengers, wearing an Egyptian dress and special shoes and having a bag over his shoulder, came in. Qasim arose and hugged him and took off the bag from his shoulder. He asked for a basin and water, washed his hands and led him to sit on his side. We ate and washed our hands. The man rose and took out a letter that was longer than half of page. Qasim took the letter, kissed it and handed it over to a transcriber called Ibn Abi Salama. Abu Abdullah took the letter, broke its seal, and read it. As he read it, Qasim sensed something. He asked: “Abu Abdullah; is everything all right?” He replied, “It is alright.” “Watch it you. Is there anything written about me?” “Not something you dislike.” “Then what is it’?” “It the news of your final departure, forty days after the arrival of this letter. And seven garments are sent to you.” Qasim asked, “With my faith secure?” He replied, “With your faith secure.” He laughed and said: “What else can I hope for after this age’?” The messenger took out three undergarments, one red Yemeni cloak, two shirts, and a turban. Qasim took them. He also had a garment that our Master Imam Ridha Abul Hasan (a.s) had given to him. Qasim had a friend called Abdur Rahman Ibn Muhammad Sunaizi, who was a Sunni and had very strict religious views. There was a very strong affinity between him and Qasim in ordinary matters and Qasim loved him very much. Abdur Rahman had undertaken some toils to reconcile Abu Ja’far Ibn Hamdun Hamadani and his son-in-law, the son of Qasim. Considering this, Qasim asked two of our Shaykhs who were staying with him – Abu Hamid Imran Ibn Muflis and Abu Ali Ibn Jahdar – to read this letter to Abdur Rahman Ibn Muhammad, “because I love him to be guided and I hope that Allah will guide him by reading this letter.” The two Shaykhs replied, “La ilaha illa Allah. Many Shia cannot bear the content of this letter. How do you expect that Abdul Rahman Ibn Muhammad will?” Qasim replied, “I know that I am disclosing a secret that is not permissible for me to disclose. However, due to my love for Abdur Rahman Ibn Muhammad and my desire that Allah, the Exalted, may guide him to this faith, it is that I want you to read this letter to him.” When that day passed, and it was Thursday and thirteen days were left from Rajab, Abdur­ Rahman came and greeted Qasim. Qasim took out the letter and asked his guest to read it, “and look for yourself.” Abdur Rahman read the letter and when he reached where Qasim’s death had been predicted, he threw the letter from his hand and said to Qasim, “Abu Muhammad, fear God. You are a pious man, you are wise. Allah says: “…and no one knows what he shall earn on the morrow; and no one knows in what land he shall die…” (31:34) And He says: “The Knower of the unseen! So He does not reveal His secrets to any.” (72:26) Qasim laughed and said: “Read the next verse also: “Except to him whom He chooses as an apostle...” (72:27) And my Master is a well-pleased messenger.” Qasim said: “I know what you are saying. Mark today’s date. If I outlive the date predicted in this letter, my creed is false and if I die on that date, then you assess your condition.” Abdur Rahman noted the date and left. Qasim got a fever seven days after the arrival of the letter. On that day, his malady worsened. He was lying on his bed on the side of the wall. His son Hasan, who was an alcoholic and was married to the daughter of Abu Ja’far Ibn Hamadan Hamadani, was sitting. Qasim’s sheet was covering his face, as he was lying in one side of the room. Abu Hamid was sitting on one side, as Abu Ali Ibn Jahdar and I and a group of other men of the locality were crying. Suddenly, Qasim rose and sat resting on his hands on his back and said, “O Muhammad, O Ali, O Hasan, O Husain, O my Masters, be my intercessors before God, the Exalted.” He said this again and then a third time. When he reached the third time, saying, “O Musa, O Ali,” his eyelid popped open like children crack windflowers. His eyes opened and he rubbed them with his sleeves. A soupy fluid came out from his eyes. Then he glanced at his son and said: “O Hasan.” He looked at each one of us and was saying, “O Abu Hamid, O Abu Ali.” We crowded around him and looked at his perfect eyeballs. Abu Hamid asked, “Can you see me?” as he was pointing at each of us. The news spread amongst the people and Ahle Sunnat. Individuals from Ahle Sunnat started coming and examining him. The judge, Abu Saib Ataba Ibn Ubaidullah Masudi, who was the chief justice at Baghdad, came and met Qasim and asked, “What is in my hand?” as he was showing him a ring the stone of which was turquoise. He brought the ring near. Qasim told him what it had and said it has three lines. The judge brought it closer, but he could not read the lines. People left as they were amazed at him and talking about him. Qasim said to his son Hasan, “Allah will grant you a great position, so accept it with gratitude.” Hasan said: “Father, I accept it.” Qasim said: “How?” “As you order me father.” He said: “Give up drinking.” Hasan said: “You are right father. I will give it up and many other things you don’t know about.” Qasim raised his hands to the sky and said: “God, cast Your obedience into Hasan’s heart and prevent him from sins.” He said this three times. Then he asked for a paper and wrote his final will in his own hands. He endowed the orchards and properties he owned to our Master. Amongst the things he confided in his final will to his son Hasan, was “My son, if you become eligible for this position [meaning representation from the Master], your livelihood should be from the half of my bequeathals in Farjida. The rest of them will belong to my Master. If you were not eligible for this, seek your goodness from a venue that Allah desires.” Hasan accepted his final will. Qasim died on the fortieth day after dawn. Abdur Rahman received the news of his departure with great grief and he was running in the streets barefoot and bare head, screaming, “O my master!” People viewed his actions as odd and asked him, “What are you doing?” He said, “Quiet. I have seen what you have not.” Abdur Rahman became a Shia and forsook his previous creed. He left his orchards and properties as endowments. Abu Ali Ibn Jahdar gave Qasim his funeral bath as Abu Hamid poured water. Qasim was shrouded in eight dresses, with the shirt of his Master Abul Hasan (a.s) on his body and the other seven that came from Iraq over them. A short while after that, a letter of consolation came to his son from our Master (a.s), at the end of which was a Dua for him, “May God cast His obedience into your heart and may He prevent you from sins,” the Dua his father had prayed for him. At the end it stated, “We made your father an Imam for you and his actions an example for you.”

264- وبهذا الاسناد، عن الصفواني قال: وافى الحسن بن علي الوجناء النصيبي سنة سبع وثلاثمائة ومعه محمد بن الفضل الموصلي، وكان رجلا شيعيا غير أنه ينكر وكالة أبي القاسم بن روح رضي الله عنه ويقول: إن هذه الأموال تخرج في غير حقوقها. فقال الحسن بن علي الوجناء لمحمد بن الفضل:يا ذا الرجل اتق الله فإن صحة وكالة أبي القاسم كصحة وكالة أبي جعفر محمد بن عثمان العمري، وقد كانا نزلا ببغداد على الزاهر، وكنا حضرنا للسلام عليهما، وكان قد حضر هناك شيخ لنا يقال له أبو الحسن بن ظفر وأبو القاسم بن الأزهر، فطال الخطاب بين محمد بن الفضل وبين الحسن (بن علي، فقال محمد بن الفضل للحسن): من لي بصحة ما تقول وتثبت وكالة الحسين بن روح؟ فقال الحسن بن علي الوجناء: أبين لك ذلك بدليل يثبت في نفسك، وكان مع محمد بن الفضل دفتر كبير فيه ورق طلحي مجلد بأسود فيه حسباناته ، فتناول الدفتر الحسن وقطع منه نصف ورقة كان فيه بياض، وقال لمحمد بن الفضل: أبروا لي قلما فبرى قلما واتفقا على شئ بينهما لم أقف أنا عليه واطلع عليه أبا الحسن بن ظفر وتناول الحسن بن علي الوجناء القلم، وجعل يكتب ما اتفقا عليه في تلك الورقة بذلك القلم المبري بلا مداد، ولا يؤثر فيه حتى ملا الورقة. ثم ختمه وأعطاه لشيخ كان مع محمد بن الفضل أسود يخدمه، وأنفذ بها إلى أبي القاسم الحسين بن روح ومعنا ابن الوجناء لم يبرح، وحضرت صلاة الظهر فصلينا هناك، ورجع الرسول فقال: قال لي: إمض فإن الجواب يجئ، وقدمت المائدة فنحن في الأكل إذ ورد الجواب في تلك الورقة مكتوب بمداد عن فصل فصل، فلطم محمد بن الفضل وجهه ولم يتهنأ بطعامه، وقال لابن الوجناء: قم معي، فقام معه حتى دخل على أبي القاسم بن روح رضي الله عنه وبقي يبكي ويقول:يا سيدي أقلني أقالك الله، فقال أبو القاسم يغفر الله لنا ولك إن شاء الله.

H 264 - It is narrated through the same chain of narrators from Safwani that he said: In 307 A.H. Hasan bin Ali Wajna Naseebi arrived with Muhammad bin Fadhl Mosuli, who was a Shia, but who didn’t believe in the deputyship of Husain bin Rauh. So, he said: The amount paid to Abul Qasim is not rightful [it is not a legal expense and it does not reach the rightful]. Hasan bin Ali Wajna said to Muhammad bin Fadhl: Fear Allah, because the authenticity of deputyship of Abul Qasim Husain bin Rauh is like the authenticity of deputyship of Abu Ja’far Muhammad bin Uthman Amari. One day both of them arrived in Baghdad and stayed at the house of Zahiri. We also went to meet and welcome them. One of our senior teachers and elders, Abul Hasan bin Zafar or Abul Qasim bin Azhar was also present there. An argument arose between Muhammad bin Fadhl and Hasan bin Ali. Muhammad bin Fadhl said: What proof do you have in support of the deputyship of Husain bin Rauh? Hasan bin Ali Wajna said: I will get you such a proof that it would definitely convince you. Muhammad bin Fadhl had a huge register with green pages and its cover was black. He recorded his accounts in it. Hasan bin Ali took the register and cut out a page half of which was white and said to Muhammad bin Fadhl: Sharpen a quill for me. Muhammad sharpened a pen for him and both of them decided on a matter, which I don’t know what it was, but Abul Hasan bin Zafar was informed about it. Hasan bin Ali Wajna took the pen and pretended to write the matter, which they had decided, but nothing showed on the paper. When the paper was full, but apparently it was white and blank, he placed the seal and gave it to the black servant of Muhammad bin Fadhl and sent it to Abul Qasim Husain bin Rauh. Ibn Wajna remained with us there. When it was time for Zuhr prayer we prayed there only. After the prayers the messenger returned arrived and announced: He said: Go, the reply will follow. Food was served. We were eating when the reply arrived written on that same sheet of paper. Each of the issues mentioned in that letter were replied systematically [about which no one except those two knew]. Seeing this, Muhammad bin Fadhl slapped his face and lost all appetite. After that he said to Ibn Wajna: Come with me. Ibn Wajna arose and joined him till they came to Abul Qasim Husain bin Rauh and weeping and wailing said: Master, forgive me; may Almighty Allah forgive you. Abul Qasim said: Allah, the Mighty and the High will forgive us and you, if Allah wills.

265- أخبرنا جماعة، عن أبي جعفر محمد بن علي بن الحسين بن بابويه قال: أخبرنا أبو محمد الحسن بن محمد بن يحيى العلوي ابن أخي طاهر ببغداد طرف سوق القطن في داره قال: قدم أبو الحسن علي بن أحمد بن علي العقيقي بغداد إلى علي بن عيسى بن الجراح - وهو يومئذ وزير في أمر ضيعة له -فسأله فقال له: إن أهل بيتك في هذا البلد كثير، فإن ذهبنا نعطي كلما سألونا، طال ذلك، أو كما قال. فقال له العقيقي: فإني أسأل من في يده قضاء حاجتي، فقال له علي بن عيسى: من هو ذلك؟ فقال: الله جل ذكره، فخرج وهو مغضب، قال: فخرجت وأنا أقول في الله عزاء من كل هالك، ودرك من كل مصيبة، قال فانصرفت، فجاءني الرسول من عند الحسين بن روح رضي الله عنه فشكوت إليه فذهب من عندي فأبلغه فجاءني الرسول بمائة درهم عدد ووزن مائة درهم ومنديل وشئ من حنوط وأكفان وقال لي:مولاك يقرئك السـلام ويقـول:إذا همـك أمـر أو غـم فامسـح بهـذا المنـديل وجهـك فـإن هذا منديل مولاك، وخذ هذه الدراهم وهذا الحنوط وهذه الأكفان، وستقضى حاجتك في هذه الليلة، فإذا قدمت إلى مصر مات محمد بن إسماعيل من قبلك بعشرة أيام، ثم مت بعده، فيكون هذا كفنك وهذا حنوطك وهذا جهازك. [قال:] فأخذت ذلك وحفظته وانصرف الرسول، وإذا أنا بالمشاعل على بابي والباب يدق، فقلت لغلامي خير:يا خير أنظر أي شئ هو ذا؟ فقال: هذا غلام حميد بن محمد الكاتب ابن عم الوزير فأدخله إلي، فقال لي: قد طلبك الوزير ويقول لك مولاي حميد: اركب إلي. [قال:] فركبت وفتحت الشوارع والدروب [وجئت] إلى شارع الوزانين، فإذا بحميد قاعد ينتظرني، فلما رآني أخذ بيدي وركبنا فدخلنا على الوزير، فقال لي الوزير: يا شيخ قد قضى الله حاجتك، واعتذر إلي ودفع إلي الكتب مكتوبة مختومة قد فرغ منها، قال:فأخذت ذلك وخرجت. قال: وقال أبو محمد الحسن بن محمد:فحدثنا أبو الحسن علي بن أحمد العقيقي بنصيبين بهذا وقال لي:ما خرج هذا الحنوط إلا إلى عمتي فلانة فلم يسمها وقد نعيت إلي نفسي، وقد قال لي الحسين بن روح رحمه الله:إني أملك الضيعة وقد كتب لي بالذي أردت فقمت إليه وقبلت رأسه وعينيه وقلت له:يا سيدي أرني الأكفان والحنوط والدراهم، قال: فاخرج لي الأكفان، فإذا فيه برد حبر مسهم من نسج اليمن وثلاثة أثواب مروي وعمامة وإذا الحنوط في خريطة، فأخرج الدراهم فوزنها مائة درهم وعددها مائة درهم.فقلت له:يا سيدي هب لي منها درهما أصوغه خاتما، فقال (و) كيف يكون ذلك، خذ من عندي ما شئت، فقلت:أريد من هذه وألححت عليه وقبلت رأسه (وعينيه)، فأعطاني درهما شددته في منديلي وجعلته في كمي.فلما صرت إلى الخان فتحت زنفيلجة معي، وجعلت المنديل في الزنفيلجة وفيه الدرهم مشدود، وجعلت كتبي ودفاتري (فيها) وأقمت أياما ثم جئت أطلب الدرهم فإذا الصرة مصرورة بحالها ولا شئ فيها، فأخذني شبه الوسواس، فصرت إلى باب العقيقي، فقلت لغلامه خير، أريد الدخول إلى الشيخ، فأدخلني إليه فقال لي: مالك يا سيدي؟ فقلت: الدرهم الذي أعطيتني ما أصبته في الصرة، فدعا بزنفيلجة وأخرج الدراهم فإذا هي مائة عددا ووزنا، ولم يكن معي أحد اتهمه فسألته رده إلي، ثم خرج إلى مصر وأخذ الضيعة، ومات قبله محمد بن إسماعيل بعشرة كما قيل ثم توفي رحمه الله وكفن في الأكفان التي دفعت إليه.

H 265 - Narrated to us a group of scholars from Abu Ja’far Muhammad bin Ali bin Husain bin Babawayh that he said: Narrated to us Abu Muhammad Hasan Ibn Muhammad Ibn Yahya Alawi, the nephew of Tahir, in Baghdad on the side of the cotton market in his house that: Abul Hasan Ali Ibn Ahmad Ibn Ali Aqiqi came to Baghdad in the year two hundred and ninety eight and went to Ali Ibn Isa Jarrah, who was at that time the minister, to seek help about something he had lost. He asked the minister for help. But he said, “You have a big family in this region. If we go to them, they will give us everything we ask for.” This took very long or he gave this answer. So, Aqiqi said, “I will ask someone who can fulfill my need.” Ali Ibn Isa asked, “And who is that?” He said: “Allah, the Exalted.” Saying this, he left angrily. He said: I went out as I was saying, “To God is the call of help from every calamity and in Him is relief from every tragedy.” As I went away, a messenger from Husain Ibn Rauh came and I confided my misgivings to him. The messenger brought it to the attention of Husain Ibn Rauh. He then came with a hundred dirhams, whole in number and weight, a scarf, some anointments for the deceased and some burial shrouds. He said:  “Your master is extending his greetings to you and is saying, ‘When a grief or hard event challenges you, touch this scarf against your face, for this is the scarf of your master. And take these dirhams, anointments and burial shrouds. Your need will be fulfilled tonight. When you reach Egypt, Muhammad Ibn Ismail will be dead ten days before your arrival and you will die after him. So, this will be your burial shroud, this, your scent and this, your gear.” I took the items and put the event into my memory. The messenger left. Once I noticed that the torch at my door was alight and someone was knocking the door. I asked my servant, “Look, what is it?” He said: “It is alright. It is the slave of Hamid Ibn Muhammad Katib, the cousin of the minister.” He brought him to me. He said: “The minister wants to see you. My master Hamid is asking you to ride to him.” I rode and passed by the streets gates and reached the street of the weight-makers. I saw Hamid waiting there for me. When he saw me, he held my hand and we rode to the minister. The minister said: “O Shaykh, Allah has fulfilled your need.” He apologized to me and gave letters that were written and sealed and he had made them ready for me. I took the letters and left. Abu Muhammad Hasan Ibn Muhammad says, Abul Hasan Ali Ibn Ahmad Aqiqi narrated this to us in Nasibayn and said: These anointments did not come, but for my aunt. [He did not mention her name.] That is the news of my death was given. Husain Ibn Rauh had told me: You will own agricultural land and after that he wrote my request. So, I went to him, kissed his forehead and eyes and said: “Master, show me the burial shrouds, the anointments and the dirhams.” He took out the shrouds. There was an embroidered cloak in them weaved at Yemen, three garments from Khurasan and a turban. The anointments were in a sack. He took out the dirhams. I counted them. They were one hundred. I said: “Master, give me one dirham from them, I will make a ring out of it.” He said: “How can that be? Take anything else you want?” I begged and entreated that I wanted a dirham from those dirhams. I kissed his head and his eyes. He gave me a dirham, which I fastened in my handkerchief and then put it in my sleeve. When I went to the inn, I opened the long sack which I had and put the handkerchief, in which the dirham was tied, in the long sack. I put my books and notebooks over it. I stayed some days and then came back to get the dirham. The sack was tied as it had been, but nothing was in it. Different thoughts were ravaging through my head. I went to the door of Aqiqi and said to his servant, Khair, “I want to see the Shaykh.” He took me inside. He asked: “What is happening?” I said: “My master, the dirham which you gave me, I did not put it in my sack.” He called for his sack and took out the dirhams and counted them: they were one hundred by number and weight. There was no one with me, who I would suspect of wrongdoing. I asked him to give it back to me. But then he went to Egypt and took possession of his agricultural lands. And as predicted Muhammad Ibn Ismail had died ten days before him and then he died and was shrouded in the burial shrouds he was given.

266- وأخبرنا جماعة، عن أبي جعفر محمد بن علي بن الحسين بن موسى بن بابويه وأبي عبد الله الحسين بن علي أخيه قالا: حدثنا أبو جعفر محمد بن علي الأسود رحمه الله قال سألني علي بن الحسين بن موسى بن بابويه رضي الله عنه بعد موت محمد بن عثمان العمري قدس سره أن أسأل أبا القاسم الروحي قدس الله روحه أن يسأل مولانا صاحب الزمان عليه السلام أن يدعو الله أن يرزقه ولدا (ذكرا) .قال: فسألته فأنهى ذلك، ثم أخبرني بعد ذلك بثلاثة أيام أنه قد دعا لعلي بن الحسين رحمه الله فإنه سيولد له ولد مبارك ينفع الله به، وبعده أولاد. قال أبو جعفر محمد بن علي الأسود وسألته في أمر نفسي أن يدعو لي أن أرزق ولدا (ذكرا) فلم يجبني إليه وقال لي ليس إلى هذا سبيل قال: فولد لعلي بن الحسين رضي الله عنه تلك السنة [ابنه] محمد بن علي وبعده أولاد، ولم يولد لي.قال أبو جعفر بن بابويه: وكان أبو جعفر محمد بن علي الأسود كثيرا ما يقول لي- إذا رآني أختلف إلى مجلس شيخنا محمد بن الحسن بن الوليد رضي الله عنه وأرغب في كتب العلم وحفظه-: ليس بعجب أن تكون لك هذه الرغبة في العلم وأنت ولدت بدعاء الإمام عليه السلام .

H 266 - Narrated to us a group of scholars from Abu Ja’far Muhammad bin Ali bin Husain bin Musa bin Babawayh and Abu Abdullah Husain bin Ali, his brother that: Narrated to us Abu Ja’far Muhammad Ibn Ali Aswad that: Ali Ibn Husain Ibn Musa Ibn Babawayh (a.s) asked me after the death of Muhammad Ibn Uthman Amari to ask Abul Qasim Ibn Ruh to ask our Master of the Age (a.s) to pray that Allah gives him a son. I asked him that and he delivered the request. Then he informed me after three days that the Imam has prayed for Ali Ibn Husain and that he will sire a blessed son that Allah will bestow him a son and there will be other sons after him. Abu Ja’far Muhammad Ibn Ali Aswad says, I requested him for myself to pray that may Allah give me a son. He did not give me a reply and said: “This cannot happen.” Ali Ibn Husain had his son Muhammad that year and after him other sons and no son was born to me. Saduq (a.s) says, Abu Ja’far Muhammad Ibn Ali Aswad would often say to me when he saw me coming to the sessions of our Shaykh Muhammad Ibn Hasan Ibn Ahmad Ibn Walid (a.s) and my love for books of knowledge and learning, “It is not surprising that you are fond of knowledge; you are born through the Dua of the Imam (a.s).”

267- وقال أبو عبد الله بن بابويه:عقدت المجلس ولي دون العشرين سنة، فربما كان يحضر مجلسي أبو جعفر محمد بن علي الأسود، فإذا نظر إلى إسراعي في الأجوبة في الحلال والحرام يكثر التعجب لصغر سني ثم يقول لا عجب لأنك ولدت بدعاء الإمام عليه السلام.

H 267 - Abu Abdullah Ibn Babawayh [Shaykh Saduq] said: I started teaching when I was less than twenty years of age. Many a time, Abu Ja’far Muhammad Ibn Ali Aswad would attend my sessions and when he observed my promptness in answering questions regarding codes of practice (Fiqh), he would be much astonished by my young age and would say, “No wonder you were born through the Dua of the Imam (a.s).”

268- وأخبرنا جماعة، عن محمد بن علي بن الحسين بن موسى بن بابويه قال: أخبرنا محمد بن علي بن متيل قال: كانت امرأة يقال لها زينب من أهل آبة، وكانت امرأة محمد بن عبديل الآبي معهـا ثلاثمـائة دينـار، فصـارت إلى عـمي جـعفر بن أحـمد بن متيـل وقـالت: أحب أن يسلم هذا المال من يدي إلى يد أبي القاسم بن روح رضي الله عنه قال:فانفذني معها أترجم عنها فلما دخلت على أبي القاسم بن روح رضي الله عنه أقبل عليها بلسان آبي فصيح فقال لها: "زينب چونا چون بدا كوليه جونسته "ومعناه كيف أنت وكيف كنت وما خبر صبيانك؟ فاستغنت من الترجمة وسلمت المال ورجعت.

H 268 - Narrated to us a group of scholars from Muhammad bin Ali bin Husain bin Musa bin Babawayh that: Muhammad Ibn Ali Ibn Matil said: There was a woman called Zainab from the people of Aba. She was married to Muhammad Ibn Abdil Abi. She had three hundred dinars. She came to my uncle, Ja’far Ibn Muhammad Ibn Matil and said: “I want you to give this money to Abul Qasim Ibn Ruh.” My uncle sent me with her to translate for her. When I came to Abul Qasim, he addressed her in an eloquent tongue: “Zainab, chuna, chun bada, kulia, Junista.” It meant, “Zainab, how are you and how did you stay and what is the news of your children?” She did not need my translation. She gave the money and came back.

269- وأخبرني جماعة، عن أبي جعفر محمد بن علي بن الحسين بن موسى بن بابويه قال: حدثني محمد بن إبراهيم بن إسحاق الطالقاني قال: كنت عند الشيخ أبي القاسم بن روح رضي الله عنه مع جماعة فيهم علي بن عيسى القصري، فقام إليه رجل فقال: إني أريد أن أسألك عن شئ، فقال له:سل عما بدا لك وذكر مسائل ذكرناها في غير هذا الموضع. قال محمد بن إبراهيم بن إسحاق: فعدت إلى الشيخ أبي القاسم بن روح رضي الله عنه من الغد وأنا أقول في نفسي: أتراه ذكر لنا أمس من عند نفسه؟ فابتدأنا فقال: يا محمد بن إبراهيم لئن أخر من السماء فتخطفني الطير أو تهوي بي الريح من مكان سحيق أحب إلي من [أن] أقول في دين الله عز وجل برأيي ومن عند نفسي، بل ذلك عن الأصل، ومسموع من الحجة عليه السلام.

H 269 - Narrated to me a group of scholars from Abu Ja’far Muhammad bin Ali bin Husain bin Musa bin Babawayh that he said: Narrated to me Muhammad bin Ibrahim bin Ishaq Taliqani that: “I was in the company of Shaykh Abul Qasim Husain Ibn Rauh (q.s.) with a group of people including Ali bin Isa Qasri, when a man stood up and said: ‘I wish to pose some questions to you.’ He (Ibn Rauh) replied, ‘You may ask.’ Then he asked questions that we have mentioned elsewhere. Muhammad bin Ibrahim bin Ishaq says that the reply of Husain bin Rauh was so astonishing that the next day he went to him to ask him whether it was his own reply or he had learnt it from the Infallible Imam (a.s). Husain bin Rauh told him: “O Muhammad bin Ibrahim! I never say anything on my own, even in the most difficult circumstances. Rather the source of everything is the favors I have received from the Proof of Allah and heard from him...”

270- وأخبرني جماعة، عن أبي عبد الله الحسين بن علي بن الحسين بن موسى بن بابويه، قال: حدثني جماعة من أهل بلدنا المقيمين كانوا ببغداد في السنة التي خرجت القرامطة على الحاج، وهي سنة (تنأثر) الكواكب أن والدي رضي الله عنه كتب إلى الشيخ أبي القاسم الحسين بن روح رضي الله عنه يستأذن في الخروج إلى الحج. فخرج في الجواب: لا تخرج في هذه السنة. فأعاد فقال: هو نذر واجب أفيجوز لي القعود عنه؟ فخرج الجواب: إن كان لابد فكن في القافلة الأخيرة. فكان في القافلة الأخيرة فسلم بنفسه وقتل من تقدمه في القوافل الاخر.

H 270 - It is narrated from a group from Abu Abdullah Husain bin Ali bin Musa bin Babawayh that he said: A group of my associates, who were in Baghdad in the year in which the Karamathians raided the pilgrims of Mecca, and the year in which meteoroids fell, narrated that my father (a.s) wrote to Shaykh Abul Qasim Husain Ibn Rauh, may Allah sanctify his tomb, seeking permission to go for Hajj. Reply came, “Don’t go this year.” My father returned a reply, saying, “It is an obligatory pledge. Is it permissible for me not to go? The answer came, “If you must perform, then be in the last caravan.” My father traveled with the last caravan and his life was saved. All the people in other caravans ahead of him were killed.

271- وأخبرني جماعة، عن محمد بن علي بن الحسين قال: حدثنا أبو محمد عمار بن الحسين بن إسحاق الأسروشني ، قال: حدثنا أبو العباس أحمد بن الحسن بن أبي صالح الخجندي وكان قد ألح في الفحص والطلب، وسار في البلاد، وكتب على يد الشيخ أبي القاسم بن روح رضي الله عنه إلى الصاحب عليه السلام يشكو تعلق قلبه واشتغاله بالفحص والطلب، ويسأل الجواب بما تسكن إليه نفسه، ويكشف له عما يعمل عليه قال: فخرج إلى توقيع نسخته: "من بحث فقد طلب، ومن طلب فقد ذل ومن ذل فقد أشاط ومن أشاط فقد أشرك ".قال:فكففت عن الطلب وسكنت نفسي، وعدت إلى وطني مسرورا والحمد لله.

H 271 - Narrated to me a group of scholars from Muhammad bin Ali Husain that he said: Narrated to us Abu Muhammad Ammar bin Husain bin Ishaq Usrooshini that: Narrated to us Abul Abbas Ahmad bin Hasan bin Abi Salih Khujandi that: “After he had been fascinated with the search and investigation into the matter of Imamate after the Eleventh Imam and had left his homeland to find out what to do. He also wrote a letter to the Master of the Time (a.s), through Husain Ibn Rauh complaining about his bewilderment as it had affected his whole life and begged for a reply, which would accord him comfort and peace of heart. He himself says: An epistle was issued to me from Imam (a.s): ‘Whoever searches, he seeks; and whoever seeks, he leads [my enemies] on [and divulges my location to people]; and whoever leads on, [it is as if] he destroys [me]; and whoever destroys [me], [it is as if] he worships a deity other than Allah.’ On seeing that epistle I gave up the search, my heart got peace and I returned to my hometown happily, thanks be to Allah.

272- وأخبرني جماعة، عن أبي غالب أحمد بن محمد الزراري قال:جرى بيني وبين والدة أبي العباس -يعني ابنه -من الخصومة والشر أمر عظيم ما لا يكاد أن يتفق، وتتابع ذلك وكثر إلى أن ضجرت به، وكتبت على يد أبي جعفر أسأل الدعاء فأبطأ عني الجواب مدة، ثم لقيني أبو جعفر فقال:قد ورد جواب مسألتك، فجئته فأخرج إلي مدرجا فلم يزل يدرجه إلى أن أراني فصلا منه فيه:وأما الزوج والزوجة فأصلح الله بينهما، فلم تزل على حال الاستقامة ولم يجر بيننا بعد ذلك شئ مما كان يجري، وقد كنت أتعمد ما يسخطها فلا يجري [فيه] منها شئ، هذا معنى لفظ أبي غالب رضي الله عنه أو قريب منه.

272- A group of scholars narrated to me from Abu Ghalib Ahmad bin Muhammad Zurari that he said: There was great discord between me and my wife, mother of my son, Abul Abbas. This continued to such a limit that I became extremely hateful of her. I wrote a letter to Imam (a.s) through Abu Ja’far asking for a Dua. There was delay in reply. After some days Abu Ja’far saw me and said: Reply to your letter has arrived. I went to meet him. He opened a scroll and was sorting when I saw that on one the following was written: “As for the matter between husband and wife; Almighty Allah has rectified their relationship.” After that we had a perfectly amicable life and even when I intentionally tried to provoke my wife, she was not at all angered.” This is the account of Abu Ghalib in exact words or close to it.

قال ابن نوح: وكان عندي أنه كتب على يد أبي جعفر بن أبي العزاقر- قبل تغيره وخروج لعنه على ما حكاه ابن عياش إلى أن حدثني بعض من (سمع ذلك معي) أنه إنما عنى أبا جعفر الزجوزجي رضي الله عنه وأن الكتاب إنما كان من الكوفة، وذلك أن أبا غالب قال لنا: كنا نلقي أبا القاسم الحسين بن روح رضي الله عنه قبل أن يقضي الامر إليه صرنا نلقي أبا جعفر بن الشلمغاني ولا نلقاه.وحدثنا بهاتين الحكايتين مذاكرة لم أقيدهما. [بالكتابة] وقيدهما غيري، إلا أنه كان يكثر ذكرهما والحديث بهما حتى سمعتهما منه ما لا أحصي، والحمد لله شكرا دائما وصلى الله على محمد وآله وسلم.

Ibn Nuh said: I thought that Ibn Ghalib, on the basis of that which Ibn Ayyash has narrated, wrote a letter through Abu Ja’far bin Abi Azaqir, before he became deviated, and was cursed by the Imam, but a friend who was with me heard this and said that Abu Ja’far implies Abu Ja’far Zajuzaji – may Allah be pleased with him – and not Ibn Abi Azaqir and the letter was also sent to Kufa. As Abu Ghalib himself told us: We met Abul Qasim Husain bin Rauh before he was appointed as the deputy of the Imam and went with him to meet Abu Ja’far Shalmaghani, but we were unable to find him. Ibn Nuh said: These two stories were not put into writing by us in order to remember and retell them, but another person wrote them down, although Abu Ghalib has narrated these incidents often in such a way that I heard from him a number of times. All praise and glorification is for Almighty Allah and benedictions be on Muhammad and his Purified Progeny.

273- وأخبرني جماعة، عن أبي جعفر محمد بن علي بن الحسين قال: حدثني محمد بن إبراهيم بن إسحاق الطالقاني رحمه الله قال: كنت عند الشيخ أبي القاسم الحسين بن روح رضي الله عنه مع جماعة (منهم) علي بن عيسى القصري فقام إليه رجل فقال إني أريد أن أسألك عن شئ فقال له: سل عما بدا لك، فقال الرجل: أخبرني عن الحسين عليه السلام أهو ولي الله؟ قال: نعم، قال: أخبرني عن قاتله لعنه الله أهو عدو الله؟ قال: نعم، قال الرجل: فهل يجوز أن يسلط الله عز وجل عدوه على وليه؟ فقال له أبو القاسم قدس سره: إفهم عني ما أقول لك إعلم أن الله تعالى لا يخاطب الناس بمشاهدة العيان، ولا يشافههم بالكلام، ولكنه جلت عظمته يبعث إليهم رسلا من أجناسهم وأصنافهم بشرا مثلهم، ولو بعث إليه رسلا من غير صفتهم وصورهم لنفروا عنهم، ولم يقبلوا منهم، فلما جاؤوهم وكانوا من جنسهم يأكلون ويمشون في الأسواق قالوا لهم: أنتم مثلنا لا نقبل منكم حتى تأتوا بشئ نعجز عن أن نأتي بمثله فنعلم أنكم مخصوصون دوننا بما لا نقدرعليه، فجعل الله عز وجل لهم المعجزات التي يعجز الخلق عنها.فمنهم: من جاء بالطوفان بعد الاعذار والانذار، ففرق جميع من طغى وتمرد، ومنهم:من ألقي في النار فكانت عليه بردا وسلاما، ومنهم: من أخرج من الحجر الصلد الناقة وأجرى من ضرعها لبنا، ومنهم: (من) فلق له البحر، وفجر له (من الحجر) العيون، وجعل له العصا اليابسة ثعبانا تلقف ما يأفكون، ومنهم:من أبرأ الأكمه [والأبرص] وأحيى الموتى بإذن الله، وأنبأهم بما يأكلون وما يدخرون في بيوتهم، ومنهم:من انشق له القمر وكلمته البهائم مثل البعير والذئب وغير ذلك.فلما أتوا بمثل ذلك، وعجز الخلق من أممهم أن يأتوا بمثله كان من تقدير الله جل جلاله ولطفه بعباده وحكمته أن جعل أنبياءه مع هذه المعجزات في حال غالبين، وأخرى مغلوبين، وفي حال قاهرين، وأخرى مقهورين، ولو جعلهم عز وجل في جميع أحوالهم غالبين وقاهرين، ولم يبتلهم ولم يمتحنهم، لأتخذهم الناس آلهة من دون الله عز وجل، ولما عرف فضل صبرهم على البلاء والمحن والاختبار. ولكنه جعل أحوالهم في ذلك كأحوال غيرهم، ليكونوا في حال المحنة والبلوى صابرين وفي [حال] العافية والظهور على الأعداء شاكرين، ويكونوا في جميع أحوالهم متواضعين، غير شامخين ولا متجبرين، وليعلم العباد أن لهم عليهم السلام إلها هو خالقهم ومدبرهم فيعبدوه ويطيعوا رسله، ويكونوا حجة لله ثابتة على من تجاوز الحد فيهم وادعى لهم الربوبية، أو عاند وخالف وعصى، وجحد بما أتت به الأنبياء والرسل، وليهلك من هلك عن بينة ويحيى من حي عن بينة. قال محمد بن إبراهيم بن إسحاق رضي الله عنه: فعدت إلى الشيخ أبي القاسم الحسين بن روح قدس سره من الغد وأنا أقول في نفسي: أتراه ذكر لنا يوم أمس [من]عند نفسه؟ فابتدأني فقال: يا محمد بن إبراهيم لئن أخر من السماء فتخطفني الطير أو تهوي بي الريح من مكان سحيق أحب إلي من أن أقول في دين الله برأيي ومن عند نفسي، بل ذلك من الأصل ومسموع من الحجة صلوات الله وسلامه عليه.

H 273 - A group of scholars has narrated from Abu Ja’far Muhammad bin Ali bin Husain that he said: Narrated to me Muhammad bin Ibrahim bin Ishaq Taliqani that: “I was in the company of Shaykh Abul Qasim Husain Ibn Rauh (q.s.) with a group of people, including Ali bin Isa Qasri when a man stood up and said: ‘I wish to pose some questions to you.’ He (Ibn Rauh) replied, ‘You may ask.’ He asked, ‘Please tell me if Husain (a.s) is the Wali (saint) of Allah?’ He replied at once, ‘Yes.’ He asked, ‘Is it possible for Allah to give power to His enemy over this friend?’ Husain bin Rauh said, “Pay attention to what I am saying and remember it. You should know that the Almighty Allah does not speak to the people directly. But He sends some prophets to them. If He had sent non-humans as prophets, they would not have gathered near him, they would have shunned him. That is why the prophets were from human beings. They ate like humans and walked the streets and bazaars. People used to say: You are like us and we are like you. We do not accept that you are a prophet, but that you present some miracle. If you show a miracle, we would know that you have a special distinction from Allah, which we don’t have. Thus the miracles of the prophets are the greatest proof of the veracity of their claims. Therefore, some of them after warnings and completion of proof, presented the miracle of the flood and storm and the arrogants were drowned. Some were such that when thrown into the fire, it became cool and comfort for them. For some of them the sea split and the enemies drowned in it. The Almighty Allah turned the dry staff into a python. Of them were such through whose hands the Almighty enlivened the dead and for some split the moon and in the same way gave speech to animals like camel and wolf, etc. In other words, the divine prophets presented such miracles that people were not capable of performing them. The wisdom of the Almighty was such that the prophets, though they possessed miracles, sometimes they were victorious and sometimes suffered defeat. If they had always been victorious and had never suffered defeat and calamities the people would have mistaken them for being gods and considered them all-powerful. Thus the prophets, despite their miracles were sometimes victorious and successful and sometimes vanquished, therefore the people did not perceive them to be omnipotent and realized that there was a power above the prophets; that is the creator and nourisher of the Universe? They were compelled to confess to Him and obey His prophets, who are the proofs of Allah over the people. Anyone who saw their propagation, warnings and signs decided and confessed that it was truth and worth obedience. In this way they secured their salvation and those who deviated from this and became inimical to the divine messengers fell into everlasting chastisement. So: that he who would perish might perish by clear proof, and he who would live might live by clear proof.’” Muhammad bin Ibrahim bin Ishaq says that the reply of Husain bin Rauh was so astonishing that the next day he went to him to ask him whether it was his own reply or he had learnt it from the Infallible Imam (a.s). Husain bin Rauh told him: “O Muhammad bin Ibrahim! I never say anything on my own even in the most difficult circumstances. Rather the source of everything is the favors I have received from the Proof of Allah and heard from him...”

(و)قد ذكرنا طرفا من الأخبار الدالة على إمامة ابن الحسن عليه السلام وثبوت غيبته ووجود عينه ، لأنهـا أخبـار تضمنت الاخبـار بالغايبـات وبالشئ قبل كونـه على وجـه خارق للعادة، لا يعلم ذلك إلا من أعلمه الله على لسان نبيه صلى الله عليه وآله وسلم، ووصل إليه من جهة من دل الدليل على صدقه، ولولا صدقهم لما كان كذلك، لان المعجزات لا تظهر على يد الكذابين، وإذا ثبت صدقهم دل على وجود من أسندوا ذلك إليه، ولم نستوف ما ورد في هذا المعنى لئلا يطول به الكتاب وهو موجود في الكتب.

So far we have mentioned some reports and traditions, which prove the Imamate of the son of Imam Hasan Askari (a.s), his holy existence and occultation. These reports mention unseen matters and prophesize future events in an extraordinary manner, such that no one had any knowledge about them, except that Allah, the Mighty and the High may have bestowed him through the knowledge of His Prophet and these reports reached him through one whose veracity was testified beyond any doubt. Like for example, Husain bin Rauh. If his veracity had not been there, he would not have been as such [that he would not have had knowledge of unseen], because these miracles are never possible through liars. The conclusion is that when the veracity of the deputies of Imam (a.s) is proved, it also proves the existence of one through whom they are getting these blessings. However, we have not quoted everything recorded in this regard lest the book becomes lengthy, though it is mentioned in other books.

Kitāb al-Ghayba

Book 1, Chapter 37