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)

فأولهم: من نصبه أبوالحسن علي بن محمد العسكري وأبومحمد الحسن بن علي بن محمد إبنه عليهم السلام، وهو الشيخ الموثوق به أبوعمرو عثمان بن سعيد العمري رحمه الله وكان أسديا وإنما سمي العمري:

Abu Amr Uthman bin Saeed Amari, He was the first emissary during the period of occultation, who was appointed to this position by Imam Hadi and Imam Hasan Askari (a.s). He was a trusted elder of the society. His name was Abu Amr Uthman bin Saeed Amari, may Allah have mercy on him. He belonged to the Asadi tribe, but was named as Amari.

314- لما رواه أبونصر هبة الله بن محمد بن أحمد الكاتب ابن بنت أبي جعفر العمري رحمه الله، قال أبو نصر: كان أسديا فنسب إلى جده فقيل العمري، وقد قال قوم من الشيعة:إن أبا محمد الحسن بن علي عليه السلام (قال: لا يجمع على امرئ بين عثمان وأبو عمرو) وأمر بكسر كنيته، فقيل العمري، ويقال له: العسكري أيضا، لأنه كان من عسكر سر من رأى، ويقال له: السمان، لانه كان يتجر في السمن تغطية على الامر.

H 314 - Abu Nasr Hibtullah bin Muhammad bin Ahmad Katib Ibn binte Abu Ja’far Amari has narrated that: Abu Amr was from the Asadi tribe, but was called after his grandfather, Ja’far bin Amari. A group of our scholars have said that Imam Hasan Askari (a.s) said: In one person two names, Uthman and Abu Ja’far cannot come together and Imam (a.s) ordered his agnomen to be discarded; on the basis of this he began to be called as Amari and some have called him Askari as well, due to the fact that people from Askar province were also present in Samarrah. Some called him as Samman (oil dealer) as he traded in that commodity and through this concealed his deputyship.”

وكان الشيعة إذا حملوا إلى أبي محمد عليه السلام ما يجب عليهم حمله من الأموال أنفذوا إلى أبي عمرو، فيجعله في جراب السمن وزقاقه ويحمله إلى أبي محمد عليه السلام تقية وخوف.

Shia people sent the obligatory payments to Imam Hasan Askari (a.s) through Amr. Due to the tyrannical rule of Abbasids he resorted to Taqayyah and concealed the monies and letters in oil containers and conveyed them to the Imam in this secret way.

315- فأخبرني جماعة، عن أبي محمد هارون بن موسى، عن أبي علي محمد بن همام الاسكافي، قال: حدثنا عبد الله بن جعفر الحميري، قال: حدثنا أحمد بن إسحاق بن سعد القمي قال: دخلت على أبي الحسن علي بن محمد صلوات الله عليه في يوم من الايام فقلت: يا سيدي أنا أغيب وأشهد ولا يتهيأ لي الوصول إليك إذا شهدت في كل وقت، فقول من نقبل؟ وأمر من نمتثل؟ فقال لي صلوات الله عليه: هذا أبو عمرو الثقة الامين ما قاله لكم فعني يقوله، وما أداه إليكم فعني يؤديه. فلما مضى أبوالحسن عليه السلام وصلت إلى أبي محمد إبنه الحسن العسكري عليه السلام ذات يوم فقلت له عليه السلام مثل قولي لابيه، فقال لي: هذا أبوعمرو الثقة الامين ثقة الماضى وثقتي في المحي والممات، فما قاله لكم فعني يقوله، وما أدى إليكم فعني يؤديه. قال أبومحمد هارون: قال أبوعلي: قال أبوالعباس الحميري: فكنا كثيرا ما نتذاكر هذا القول ونتواصف جلالة محل أبي عمرو.

H 315 - A group of scholars narrated to me from Abu Muhammad Harun Ibn Musa from Abu Ali Muhammad Ibn Himam Iskafi that he said: Narrated to us Abdullah Ibn Ja’far Himyari that: Narrated to us Ahmad Ibn Ishaq Ibn Saad Qummi that: On a certain day, I came to Abul Hasan Ali Ibn Muhammad (a.s) and said: “O my master, many a time I go away and then come to your vicinity, yet I am still not able to get access to you every time I come. So whose word should we accept and whose order should we obey?” The Imam (a.s) said: “This is Abu Amr. He is trustworthy and honest. He is the trustworthy man of the past and my man of trust in my lifetime and after my death. Whatever he says to you, he says it from us; whatever he delivers to you, he does so from us.” When Imam Hadi (a.s) passed away and the Imamate was transferred to his son, Imam Hasan Askari (a.s), I came to him one day and mentioned what his respected father had said. Imam Hasan Askari (a.s) also said: “This is Abu Amr. He is trustworthy and honest. He is the trustworthy man of the past and my man of trust in my lifetime and after my death. Whatever he says to you, he says it from us; whatever he delivers to you, he does so from us.” Abu Muhammad Harun said: Abu Ali said: Abul Abbas Himyari said: We would often discuss this narration and extol the eminence of Abu Amr.

316- وأخبرنا جماعة، عن أبي محمد هارون، عن محمد بن همام، عن عبد الله بن جعفر قال: حججنا في بعض السنين بعد مضي أبي محمد عليه السلام فدخلت على أحمد بن إسحاق بمدينة السلام فرأيت أبا عمرو عنده، فقلت: إن هذا الشيخ- وأشرت إلى أحمد بن إسحاق-وهو عندنا الثقة المرضي، حدثنا فيك بكيت وكيت، واقتصصت عليه ما تقدم يعني ما ذكرناه عنه من فضل أبي عمرو ومحله، وقلت: أنت الآن ممن لا يشك في قوله وصدقه فأسألك بحق الله وبحق الامامين اللذين وثقاك هل رأيت ابن أبي محمد الذي هو صاحب الزمان عليه السلام؟ فبكى، ثم قال:على أن لا تخبر بذلك أحدا وأنا حي؟قلت: نعم. قال: قد رأيته عليه السلام وعنقه هكذا- يريد أنها أغلظ الرقاب حسنا وتماما–. قلت: فالاسم؟ قال: نهيتم عن هذا.

H 316 - A group of scholars narrated to us from Abu Muhammad Harun from Muhammad Ibn Himam from Abdullah Ibn Ja’far that: In a certain year, after the demise of Imam Hasan Askari (a.s), we performed Hajj. I went to Ahmad Ibn Ishaq at Baghdad and saw Abu Amr with him. I said: “This Shaykh,” pointing to Ahmad Ibn Ishaq, “and he is a trustworthy and admirable man before us, has narrated to us,” such and such. I narrated to him all of the narrative, which we mentioned above on the account of the eminent position of Abu Amr. I said: “You are now someone whose word and truthfulness is not dubitable. I beseech you for the sake of Allah and the sake of the two Imams who have declared you trustworthy, have you seen the son of Abu Muhammad, who is the Master of the Age?” He wept and then said: “You cannot inform anyone with this regard as long as I am alive.” I said: “Sure so.” He said: “I have verily seen him and his neck is like this.” He wanted to say that he has the most beautiful and wholesome of the necks. I asked, “And the name?” He said: “You have been forbidden from that.”

317- وروى أحمد بن علي بن نوح أبوالعباس السيرافي، قال:أخبرنا أبو نصر هبة الله بن محمد بن أحمد المعروف بابن برينة الكاتب، قال: حدثني بعض الشراف من الشيعة الامامية أصحاب الحديث، قال: حدثني أبومحمد العباس بن أحمد الصائغ قال: حدثني الحسين بن أحمد الخصيبي قال: حدثني محمد بن إسماعيل وعلي بن عبد الله الحسنيان قالا: دخلنا على أبي محمد الحسن عليه السلام بسر من رأى وبين يديه جماعة من أوليائه وشيعته، حتى دخل عليه بدر خادمه فقال: يا مولاي، بالباب قوم شعث غبر. فقال لهم: هؤلاء نفر من شيعتنا باليمن… في حديث طويل يسوقانه إلى أن ينتهي إلى أن قال الحسن عليه السلام لبدر: فامض فائتنا بعثمان بن سعيد العمري. فما لبثنا إلا يسيرا حتى دخل عثمان، فقال له سيدنا أبومحمد عليه السلام: امض يا عثمان، فإنك الوكيل والثقة المأمون على مال الله، واقبض من هؤلاء النفر اليمنيين ما حملوه من المال.

H 317 - Ahmad bin Ali bin Nuh Abul Abbas Sairafi narrates that: Narrated to us Abu Nasr Hibtullah bin Muhammad bin Ahmad, alias Ibn Barinatul Katib that: Narrated to me some prominent scholars of Shia traditions that: Abu Muhammad Abbas bin Ahmad Saigh said: Narrated to me Husain bin Ahmad Khasibi that: Narrated to me Muhammad Ibn Ismail and Ali Ibn Abdullah Husnian, that the two men said: We came to Abu Muhammad Hasan (a.s) at Samarrah. There was a group of his devotees and Shia in his presence when Badr, his servant, entered and said: “O my master, there is a group, streaked in dust and with uncombed hair, at the gate.” The Imam said: “They are a group of our Shia from Yemen.”

ثم ساق الحديث إلى أن قالا: ثم قلنا بأجمعنا:يا سيدنا! والله إن عثمان لمن خيار شيعتك، ولقد زدتنا علما بموضعه من خدمتك، وأنه وكيلك وثقتك على مال الله تعالى. قال: نعم واشهدوا على أن عثمان بن سعيد العمري وكيلي وأن ابنه محمدا وكيل ابني مهديكم.

The narration is long. The two narrators say: Hasan (a.s) said to Badr, “Go and bring Uthman Ibn Saeed Amari.” It was not long that Uthman entered. Our master Imam Hasan Askari (a.s) said, “O Uthman go, for you are the representative and reliable and entrusted man with respect to God’s money. Take from these Yemeni gentlemen the religious dues they have brought.” Then the two narrators continue their narrative until they say: Then we all said: “O our Master, by Allah, Uthman is best of your Shia. You increased our knowledge with respect to his position in your service and that he is your representative and reliable man in God’s money.” He said: “Yes, and bear witness for me that Uthman Ibn Saeed Amari is my representative and that his son Muhammad is the representative of my son, your Mahdi.”

318- عنه، عن أبي نصر هبة الله (بن محمد) بن أحمد الكاتب ابن بنت أبي جعفر العمري قدس الله روحه وأرضاه، عن شيوخه أنه لما مات الحسن بن علي عليهما السلام حضر غسله عثمان بن سعيد رضي الله عنه وأرضاه وتولى جميع أمره في تكفينه وتحنيطه وتقبيره، مأمورا بذلك للظاهر من الحال التي لا يمكن جحدها ولا دفعها إلا بدفع حقائق الاشياء في ظواهرها.

H 318 - It is narrated from Abu Nasr Hibtullah bin Muhammad bin Ahmad Katib Ibn binte Abu Ja’far Amri (q.s.) from his teachers that when Imam Hasan bin Ali Askari (a.s) passed away, Uthman Ibn Saeed attended his funeral and served in all his rituals of shrouding, anointing and burial. He was ordered to be the caretaker in superficies, and superficies cannot be rejected, but through the rejection of the reality of things because of their appearances.

وكانت توقيعات صاحب الامر عليه السلام تخرج على يدي عثمان بن سعيد وابنه أبي جعفر محمد بن عثمان إلى شيعته وخواص أبيه أبي محمد عليه السلام بالامر والنهي والاجوبة عما يسأل الشيعة عنه إذا احتاجت إلى السؤال فيه بالخط الذي كان يخرج في حياة الحسن عليه السلام، فلم تزل الشيعة مقيمة على عدالتهما إلى أن توفي عثمان بن سعيد رحمه الله ورضي عنه وغسله ابنه أبوجعفر وتولى القيام به وحصل الامر كله مردودا إليه، والشيعة مجتمعة على عدالته وثقته وأمانته، لما تقدم له من النص عليه بالامانة والعدالة والامر بالرجوع إليه في حياة الحسن عليه السلام وبعد موته في حياة أبيه عثمان رحمة الله عليه.

Epistles arrived from Master of Age (a.s) regarding Islamic commands and prohibitions and replies to queries of Shia about that which they were in need of, through Uthman bin Saeed and his son, Abu Ja’far Muhammad bin Uthman in same handwriting in which they came during the period of Imam Askari (a.s). Thus the Shia always trusted the honesty of these two gentlemen till Uthman bin Saeed passed away and his son, Abu Ja’far performed his last rites. After that all responsibilities of the father were transferred to the son and all Shia were confident of his integrity since clear directions had come from Imam (a.s) regarding his honesty and also command for Shia to refer to him, whether during the time of Imam Askari (a.s) or after his martyrdom and even during the time of his father, Uthman.

319- قال: وقال جعفر بن محمد بن مالك الفزاري البزاز، عن جماعة من الشيعة منهم علي بن بلال وأحمد بن هلال ومحمد بن معاوية بن حكيـم والحسـن بن أيوب بن نوح في خبـر طويل مشهور قالوا جميعا: إجتمعنا إلى أبي محمد الحسن بن علي عليهما السلام نسأله عن الحجة من بعده، وفي مجلسه عليه السلام أربعون رجلا، فقام إليه عثمان بن سعيد بن عمرو العمري فقال له: يا بن رسول الله أريد أن أسألك عن أمر أنت أعلم به مني. فقال له: إجلس يا عثمان. فقام مغضبا ليخرج فقال: لا يخرجن أحد. فلم يخرج منا أحد إلى (أن) كان بعد ساعة، فصاح عليه السلام بعثمان، فقام على قدميه فقال:أخبركم بما جئتم؟ قالوا: نعم يا بن رسول الله. قال: جئتم تسألوني عن الحجة من بعدي. قالوا: نعم. فإذا غلام كأنه قطع قمر أشبه الناس بأبي محمد عليه السلام فقال: هذا إمامكم من بعدي وخليفتي عليكم أطيعوه ولا تتفرقوا من بعدي فتهلكوا في أديانكم، ألا وإنكم لا ترونه من بعد يومكم هذا حتى يتم له عمر، فاقبلوا من عثمان ما يقوله، وانتهوا إلى أمره، واقبلوا قوله، فهو خليفة إمامكم والأمر إليه… في حديث طويل.

H 319 - Ja’far bin Muhammad bin Malik Fuzari Bazzaz has narrated from a group of Shia scholars including Ali bin Bilal, Ahmad bin Hilal, Muhammad bin Muawiyah bin Hakim and Hasan bin Ayyub bin Nuh in a famous lengthy traditional report in which all say: We gathered before Abu Muhammad Hasan Ibn Ali (a.s) to ask him about the Hujjah (Imam) after him. There were forty men in the gathering. Uthman bin Saeed bin Amr Amari rose and said: “O son of Allah’s Messenger, I want to ask you about a great subject, which you know better than me.” “Sit down, O Uthman.” Uthman rose to leave. The Imam said: “No one leaves.” None of us left. It was an hour that Imam called Uthman. Uthman rose on his feet. The Imam said: “Shall I inform you why you have come?” They said: “Yes, O son of Allah’s Messenger.” He said: “You came to ask me about the Divine Proof (Hujjah) after me.” They said: “Yes.” Suddenly, there came a boy, as he were a piece of the moon and more similar to Imam Hasan Askari (a.s) than all the people. The Imam said: ‘This is your Imam after me and my caliph over you. Obey him and do not disperse after me, lest you will perish in your religion. Behold, you will not see him after this day until ages pass. So, accept from Uthman what he says and obey his order and accept his word, because he is the caliph of your Imam and the affairs are in his hands.”

320- قال أبونصر هبة الله بن محمد: وقبر عثمان بن سعيد بالجانب الغربي من مدينة السلام، في شارع الميدان، في أول الموضع المعروف (في الدرب المعروف) بدرب جبلة في مسجد الدرب يمنة الداخل إليه، والقبر في نفس قبلة المسجد رحمه الله.

H 320 - Abu Nasr Hibtullah Ibn Muhammad bin Ahmad says in a narration: The tomb of Uthman Ibn Saeed is on the western side of Baghdad in the Maidan Street. It is in the beginning of the famous place known as the gate of Hubla, in the gate of the Mosque on the right side. The tomb itself is opposite the mosque.

قال محمد بن الحسن مصنف هذا الكتاب: رأيت قبره في الموضع الذي ذكره وكان بني في وجهه حائط وبه محراب المسجد، وإلى جنبه باب يدخل إلى موضع القبر في بيت ضيق مظلم، فكنا ندخل إليه ونزوره مشاهرة، وكذلك من وقت دخولي إلى بغداد، وهي سنة ثمان وأربعمائة إلى سنة نيف وثلاثين وربعمائة. ثم نقض ذلك الحائط الرئيس أبو منصور محمد بن الفرج وأبرز القبر إلى برا وعمل عليه صندوقا وهو تحت سقف يدخل إليه من أراده ويزوره، ويتبرك جيران المحلة بزيارته ويقولون هو رجل صالح، وربما قالوا:هو ابن داية الحسين عليه السلام ولا يعرفون حقيقة الحال فيه، وهو إلى يومنا هذا-وذلك سنة سبع وأربعين وأربعمائة- على ما هو عليه.

Shaykh Tusi says: I saw his tomb in that place. A wall was erected at its face at which the mosque’s Mihrab (niche) stood. On its side is a gate that goes to the tomb in a dark and small room. We used to enter that room and visit him every month. Such was my practice during my stay in Baghdad, from year four hundred and eight, until four hundred and thirty and something. Then the Chief Abu Mansur Muhammad Ibn Faraj tore down that wall and manifested the tomb to view and built a sepulcher over it. It is under a ceiling and anyone who desires can enter and visit it. The neighbors seek blessing by visiting him and believe that he is a virtuous man. They often say he is the son of the woman who raised the Doyen of the Martyrs Husain (a.s) and do not know the reality about him. This condition continues until this day of ours, which is the year four hundred and forty seven.

فلما مضى أبوعمرو عثمان بن سعيد قام ابنه أبوجعفر محمد بن عثمان مقامه بنص أبي محمد عليه السلام عليه ونص أبيه عثمان عليه بأمر القائم عليه السلام.

When Abu Amr Uthman Ibn Saeed died, his son Abu Ja’far Muhammad Ibn Uthman stood in his place, as the representative of the Qaim (a.s) on the virtue of clear instructions of Imam Hasan Askari (a.s) and the instructions of his father.

321- فأخبرني جماعة عن أبي الحسن محمد بن أحمد بن داود القمي وابن قولويه (عن أبيه) عن سعد بن عبد الله، قال: حدثنا الشيخ الصدوق أحمد بن إسحاق بن سعد الأشعري رحمه الله، وذكر الحديث الذي قدمنا ذكره.

H 321 - A group of scholars narrated to me on the authority of Abul Hasan Muhammad Ibn Ahmad Ibn Dawood Qummi and Ibn Quluwayh from Saad Ibn Abdullah, saying, the Veracious Shaykh Ahmad Ibn Ishaq Ibn Saad Ashari narrated to us, and then he mentions the account, which we mentioned earlier.

322- وأخبرنا جماعة، عن أبي القاسم جعفر بن محمد بن قولويه، وأبي غالب الزراري وأبي محمد التلعكبري، كلهم عن محمد بن يعقوب الكليني رحمه الله تعالى، عن محمد بن عبد الله ومحمد بن يحيى، عن عبد الله بن جعفر الحميري قال: إجتمعت أنا والشيخ أبوعمرو عند أحمد بن إسحاق بن سعد الاشعري القمي، فغمزني أحمد (بن إسحاق) أن أسأله عن الخلف. فقلت له: يا با عمرو إني أريد (أن) أسألك وما أنا بشاك فيما أريد أن أسألك عنه، فإن اعتقادي وديني أن الارض لا تخلو من حجة إلا إذا كان قبل (يوم) القيامة بأربعين يوما، فإذا كان ذلك وقعت الحجة وغلق باب التوبة فلم يكن ﴿يَنْفَعُ نَفْساً إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْراً﴾ فأولئك أشرار من خلق الله عز وجل، وهم الذين تقوم عليهم القيامة ولكن أحببت أن أزداد يقينا، فإن إبراهيم عليه السلام سأل ربه أن يريه كيف يحيي الموتى فـ ﴿قَالَ:أَوَلَمْ تُؤْمِنْ؟ قَالَ: بَلَى، وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾ وقد أخبرنا أحمد بن إسحاق أبوعلي عن أبي الحسن عليه السلام قال: سألته فقلت له:لمن أعامل وعمن آخذ وقول من أقبل؟ فقال له: العمري ثقتي فما أدى إليك فعني يؤدي، وما قال لك فعني يقول فاسمع له وأطع، فإنه الثقة المأمون. قال: وأخبرني أبوعلي أنه سأل أبا محمد الحسن بن علي عن مثل ذلك فقال له: العمري وابنه ثقتان، فما أديا إليك فعني يؤديان، وما قالا لك فعني يقولان، فاسمع لهما وأطعهما فإنهما الثقتان المأمونان. فهذا قول إمامين قد مضيا فيك. قال: فخر أبوعمرو ساجدا وبكى، ثم قال:سل. فقلت له:أنت رأيت الخلف من أبي محمد عليه السلام؟ فقال: أي والله،ورقبته مثل ذا. وأومأ بيديه، فقلت له: فبقيت واحدة. فقال لي: هـات. قـلت: فالاسـم. قـال:محرم عليكم أن تسألوا عن ذلك، ولا أقول هذا من عندي وليس لي أن أحلل وأحرم ولكن عنه عليه السلام، فإن الامر عند السلطان أن أبا محمد عليه السلام مضى ولم يخلف ولدا وقسم ميراثه، وأخذه من لا حق له، وصبر على ذلك، وهو ذا عياله يجولون وليس أحد يجسر أن يتعرف إليهم أو ينيلهم شيئا، وإذا وقع الاسم وقع الطلب، فاتقوا الله وأمسكوا عن ذلك.

H 322 - A group of our scholars narrated to me from all eminent personages of Abul Qasim Ja’far Ibn Muhammad Ibn Quluwayh, Abu Ghalib Razi and Abu Muhammad Talakbari, who all narrate from Muhammad Ibn Yaqub Kulaini, who narrates from Muhammad Ibn Abdullah and Muhammad Ibn Yahya, who narrate from Abdullah Ibn Ja’far Himyari, saying: I and Shaykh Abu Amr were with Ahmad Ibn Ishaq Ashari Qummi. Ahmad Ibn Ishaq made a gesture to me to ask him about the successor. So, I asked him, “O Abu Amr, I want to ask you a question; however, I am not unsure about what I want to ask you, for my faith and belief is that the earth does not remain without a Divine Proof (Hujjah), unless it is forty days prior to Judgment Day. And when that happens, the Divine Proof (Hujjah) is raised up and the gateway of repentance is shut. And it will not benefit any soul has it not already believed and earned good in its belief. They are the wicked of God’s creation and they are the ones that Judgment Day shall stand against. However, I desire to increase my certitude, as Ibrahim (a.s) asked his Lord to show him how He brings the dead back to life. He said: ‘Do you believe not? He said: Indeed; rather, for my heart to satisfy. Abu Ali Ahmad Ibn Ishaq has narrated to me from Abul Hasan (a.s). He said: I asked the Imam, ‘With whom should I transact and from whom should I learn and whose word should I accept?’ The Imam said: Amari is my trustworthy man. Whatever he delivers to you, he does so from me. And whatever he says to you, he does so from me. So listen to him and obey him, for he is a trustworthy and honest man.’ Also Abu Ali narrated to me that he asked Abu Muhammad Hasan Ibn Ali the same question and the Imam said: Amari and his son are two trustworthy men. Whatever they deliver to you, they deliver from me; and whatever they say to you, they say from me. Listen to them and obey them, for they are two trustworthy and honest men.’ These are the words of two Imams of the past about you.” Abu Amr fell into prostration and tears rolled down his eyes and then he said: “Ask.” I asked, “Have you seen the successor of Imam Hasan Askari (a.s)?” He said: “Yes, by Allah. And his neck is like this,” and he gestured. I said, “I have one more question.” He said: “Bring it forth.” I said: “His name?” He said: “That is forbidden to you to ask about. I am not saying this from myself, nor am I permitted to allow or disallow. Rather, this prohibition is from the Imam himself (a.s). The ruler’s impression is that Imam Hasan Askari (a.s) passed away and did not leave a son behind and that his bequeathals were divided and taken over by persons who were not entitled to. He was patient on that. There is his household, wandering about and there is no one who has the courage to recognize them or offer them something. Should the name come out, search will be on. So fear God and hold back from that.”

قال الكليني: وحدثني شيخ من أصحابنا ذهب عني اسمه أن أبا عمرو سئل عن أحمد بن إسحاق عن مثل هذا، فأجاب بمثل هذا، وقد قدمنا هذه الرواية فيما مضى من الكتاب.

Kulaini said: A Shaykh from our scholars, whose name I forgot, said that Abu Amr was asked in the presence of Ahmad Ibn Ishaq the same question and he gave a similar answer.

323- وأخبرنا جماعة، عن محمد بن علي بن الحسين بن موسى بن بابويه، عن أحمد بن هارون الفامي قال: حدثنا محمد بن عبد الله بن جعفر الحميري، عن أبيه عبد الله بن جعفر الحميري قال: خرج التوقيع إلى الشيخ أبي جعفر محمد بن عثمان بن سعيد العمري قدس الله روحه في التعزية بأبيه رضي الله تعالى عنه. وفي فصل من الكتاب: إنا لله وإنا إليه راجعون تسليما لامره ورضي بقضائه، عاش أبوك سعيدا ومات حميدا فرحمه الله وألحقه بأوليائه ومواليه عليهم السلام، فلم يزل مجتهدا في أمرهم، ساعيا فيما يقربه إلى الله عز وجل وإليهم، نضر الله وجهه، وأقاله عثرته. وفي فصل آخر: أجزل الله لك الثواب وأحسن لك العزاء، رزئت ورزئنا وأوحشك فراقه وأوحشنا، فسره الله في منقلبه، (و) كان من كمال سعادته أن رزقه الله تعالى ولدا مثلك يخلفه من بعده، ويقوم مقامه بأمره، ويترحم عليه، وأقول الحمد لله، فإن الانفس طيبة بمكانك، وما جعله الله عز وجل فيك وعندك، أعانك الله وقواك وعضدك ووفقك، وكان لك وليا وحافظا وراعيا وكافيا.

H 323 - A group of our scholars narrated to us from Muhammad Ibn Ali Ibn Husain Ibn Musa Ibn Babawayh from Ahmad Ibn Harun Fami, saying, Muhammad Ibn Abdullah Ibn Ja’far Himyari narrated to us from his father Abdullah Ibn Ja’far, saying, A holy letter came out to Shaykh Abu Ja’far Muhammad Ibn Uthman Ibn Saeed Amari, may Allah sanctify his soul, consoling him for his father (a.s). One section of the letter reads: “We belong to Allah and to Him do we return, we submit to His command and are pleased with His destiny. Your father lived fortuitously and died praiseworthy. May Allah have mercy on him and take him to the company of his Imams and his masters (a.s). He was always dedicated to their cause and diligent in what would take him near Allah, the Exalted, and the Imams. May Allah beautify his visage and forgive him his shortcomings.” Another segment of the letter reads: “May Allah increase upon you the reward and may He adorn for you the grief. This tragedy has struck you and us. His separation has left you in fright and us too. May Allah please him in his eternal abode. Of the best of his fortuitousness was that Allah gave him a son like you, to stay behind him and take his place and perform his tasks and seek mercy for him. I say, all praise belongs to Allah, for hearts are pure and pleased at your position and at what Allah has bestowed you. May Allah help you, strengthen you, empower you and grant you success. May He be your Guardian, Protector and Guide, and Allah is sufficient for you.”

324- وأخبرني جماعة، عن هارون بن موسى، عن محمد بن همام قال: قال لي عبد الله بن جعفر الحميري: لما مضى أبوعمرو رضي الله تعالى عنه أتتنا الكتب بالخط الذي كنا نكاتب به بإقامة أبي جعفر رضي الله عنه مقامه.

H 324 - A group of our scholars narrated to me from Harun Ibn Musa from Muhammad Ibn Himam, saying: Abdullah Ibn Ja’far Himyari said: When Abu Amr passed away, letters continued to arrive with the same handwriting through which we used to receive on the virtue of Abu Ja’far taking his father’s place.

325- وبهذا الاسناد عن محمد بن همام، قال: حدثني محمد بن حمويه بن عبدالعزيز الرازي في سنة ثمانين ومائتين قال: حدثنا محمد بن إبراهيم بن مهزيار الاهوازي أنه خرج إليه بعد وفـاة أبي عمرو: والابن- وقاه الله- لم يزل ثقتنا في حياة الأب رضي الله عنه وأرضاه ونضر وجهه، يجري عندنا مجراه، ويسد مسده، وعن أمرنا يأمر الابن وبه يعمل، تولاه الله، فانته إلى قوله وعرف معاملتنا ذلك.

H 325 - On the authority of the same chain of narration from Muhammad Ibn Himam, who says: Muhammad Ibn Hamawayh Ibn Abdul Aziz Razi recounted to me in the year two hundred and eighty that Muhammad Ibn Ibrahim Ibn Mahziyar Ahwazi recounted that a letter came to him after the demise of Abu Amr stating, “And his son, may Allah protect him, has always been our man of trust during the lifetime of his father. He is to us like his father and in his place. He orders to our command and according to our command he acts. May Allah cherish him. Pay heed to his word and let this assertion of ours be known.”

326- وأخبرنا جماعة، عن أبي القاسم جعفر بن محمد بن قولويه وأبي غالب الزراري وأبي محمد التلعكبري كلهم، عن محمد بن يعقوب، عن إسحاق بن يعقوب قال:سألت محمد بن عثمان العمري رحمه الله أن يوصل لي كتابا قد سئلت فيه عن مسائل أشكلت علي. فوقع التوقيع بخط مولانا صاحب الدار عليه السلام:- وذكرنا الخبر فيما تقدم–وأما محمد بن عثمان العمري فرضي الله تعالى عنه وعن أبيه من قبل فإنه ثقتي وكتابه كتابي.

H 326 - A group narrated to us from Abul Qasim Ja’far Ibn Muhammad Ibn Quluwayh and Abu Ghalib Razi and Abu Muhammad Talakbari, all of whom narrate from Muhammad Ibn Yaqub on the authority of Ishaq Ibn Yaqub, who says: I asked Muhammad Ibn Uthman Amari to deliver a letter of mine, in which I had asked about some queries that had baffled me. The answer in the handwriting of our Master the Patron of the House came stating, “As for Muhammad Ibn Uthman Amari, may Allah be pleased with him and his father before him: he has my full trust and his letter is my letter.”

327- قال أبوالعباس: وأخبرني هبة الله بن محمد ابن بنت أم كلثوم بنت أبي جعفر العمري رضي الله عنه عن شيوخه قالوا: لم تزل الشيعة مقيمة على عدالة عثمان بن سعيد (ومحمد بن عثمان رحمها الله تعالى إلى أن توفي أبوعمرو عثمان ابن سعيد) رحمه الله تعالى وغسله ابنه أبوجعفر محمد بن عثمان، وتولى القيام به، وجعل الامر كله مردودا إليه، والشيعة مجتمعة على عدالته وثقته وأمانته لما تقدم له من النص عليه بالامانة والعدالة، والامر بالرجوع إليه في حياة الحسن عليه السلام وبعد موته في حياة أبيه عثمان بن سعيد، لا يختلف في عدالته، ولا يرتاب بأمانته، والتوقيعات تخرج على يده إلى الشيعة في المهمات طول حياته بالخط الذي كانت تخرج في حياة أبيه عثمان، لا يعرف الشيعة في هذا الامر غيره ولا يرجع إلى أحد سواه.

H 327 - It is narrated from Abul Abbas that: Hibatullah Ibn Muhammad Ibn binte Umme Kulthum binte Abi Ja’far Amari narrated to me from his teachers, who said: “The Shia always believed in the uprightness of Uthman Ibn Saeed. His son Abu Ja’far Muhammad Ibn Uthman performed his funeral bath and took the charge and assumed leadership. The Shia were all unanimous on his uprightness, trustworthiness and honesty, due to the explicit narrations pronouncing his honesty and uprightness and commanding the people to refer to him during the lifetime of Hasan (a.s) and after his death during the lifetime of his father, Uthman Ibn Saeed. The Shia did not dispute his uprightness nor did they doubt his honesty. The letters came out through him to the Shia in their important matters during his life. They were in the same handwriting as they were during the lifetime of his father, Uthman. The Shia did not know anyone else, but him in this position. Nor did they turn to anyone else, but him. Many signs and miracles of the Imam, which appeared through him, have been narrated.

وقد نقلت عنه دلائل كثيرة، ومعجزات الامام ظهرت على يده، وأمور أخبرهم بها عنه زادتهم في هذا الامر بصيرة، وهي مشهورة عند الشيعة، وقد قدمنا طرفا منها فلا نطول بإعادتها، فإن في ذلك كفاية للمنصف إن شاء الله تعالى.

He spoke of the events to the Shia that increased their faith in this regard and they are well-known before them. We will bring some of them and will not prolong the discourse through their repetition, because this much is sufficient for the fair-minded investigator.

328- قال ابن نوح: أخبرني أبونصر هبة الله ابن بنت أم كلثوم بنت أبي جعفر العمري قال: كان لأبي جعفر محمد بن عثمان العمري كتب مصنفة في الفقه مما سمعها من أبي محمد الحسن عليه السلام، ومن الصاحب عليه السلام، ومن أبيه عثمان بن سعيد، عن أبي محمد وعن أبيه علي بن محمد عليهما السلام فيها كتب ترجمتها كتب الأشربة. ذكرت الكبيرة أم كلثوم بنت أبي جعفر رضي الله عنها أنها وصلت إلى أبي القاسم الحسين بن روح رضي الله عنه عند الوصية إليه، وكانت في يده. قال أبونصر:وأظنها قالت وصلت بعد ذلك إلى أبي الحسن السمري رضي الله عنه وأرضاه.

H 328 - Ibn Nuh says: Abu Nasr Hibatullah Ibn binte Kulthum binte Abi Ja’far Amari said: Abu Ja’far Muhammad Ibn Uthman Amari had a number of books. He had written them on the subject of jurisprudence on the basis of his learning from Abu Muhammad Hasan (a.s) and the Patron (a.s) and from his father, Uthman Ibn Saeed, who had procured his knowledge from Abu Muhammad and from Ali Ibn Muhammad (a.s). They included books titled: The Books of Drinks. Kabira, mother of Kulthum, daughter of Abu Ja’far mentioned that the books reached Abul Qasim Husain Ibn Rauh at the time of the final will to him and remained in his possession. Abu Nasr says: I suspect she said that they reached Abul Hasan Saymooria afterwards.

329- قال أبوجعفر بن بابويه روي(عن) محمد بن عثمان العمري قدس سره أنه قال: والله إن صاحب هذا الامر ليحضر الموسم كل سنة يرى الناس ويعرفهم ويرونه ولا يعرفونه.

H 329 - Abu Ja’far Ibn Babawayh says: Muhammad Ibn Uthman Amari narrated that by Allah, the Master of this Affair attends the Hajj every year; he sees the people and knows them and they also see him, but don’t recognize him.

330- وأخبرني جماعة، عن محمد بن علي بن الحسين قال:أخبرنا أبي ومحمد بن الحسن ومحمد بن موسى بن المتوكل، عن عبد الله بن جعفر الحميري أنه قال: سألت محمد بن عثمان رضي الله عنه فقلت له:رأيت صاحب هذا الامر؟ قال: نعم، وآخر عهدي به عند بيت الله الحرام وهو عليه السلام يقول: اللهم أنجز لي ما وعدتني. قال محمد بن عثمان رضي الله عنه: ورأيته صلوات الله عليه متعلقا بأستار الكعبة في المستجار وهو يقول: اللهم انتقم لي من أعدائك.

H 330 - A number of scholars narrated to me on the authority of Muhammad bin Ali bin Husain that he said: Narrated to us my father and Muhammad bin Hasan and Muhammad bin Musa Mutawakkil from Abdullah Ibn Ja’far Himyari that: I asked Muhammad Ibn Uthman (a.s): “Have you seen the Master of this Affair?” “Yes,” he said: “and the last time was at the Sacred House of God as he was saying: O Allah, fulfill for me what You promised.” He said: “I saw him, Divine bliss be for him, clinging to the curtains of the Kaaba at the spout (Mustajaar) as he was saying, O Allah, avenge Your enemies through me.”

331- وبهذا الاسناد، عن محمد بن علي، عن أبيه، قال: حدثنا علي بن سليمان الزراري، عن علي بن صدقة القمي رحمه الله قال: خرج إلى محمد بن عثمان العمري رضي الله عنه ابتداء من غير مسألة ليخبر الذين يسألون عن الاسم: إما السكوت والجنة، وإما الكلام والنار، فإنهم إن وقفوا على الاسم أذاعوه، وإن وقفوا على المكان دلوا عليه.

H 331 - Through the same chain of narration from Muhammad Ibn Ali from his father, who said: Ali Ibn Sulaiman Razi recounted to us on the authority of Ali Ibn Sadaqah Qummi, who said: A letter came to Muhammad Ibn Uthman Amari without any inquiry from him and commanded him to inform the people who were inquiring about the name of the Imam to either be silent and attain Paradise or either talk and be condemned to the Fire. For if they discern the name, they will spread it, and if they discover the place, they will lead others to it.

332- قال ابن نوح: أخبرني أبونصر هبة الله بن محمد، قال: حدثني (أبو) علي بن أبي جيد القمي رحمه الله قال:حدثنا أبوالحسن علي بن أحمد الدلال القمي قال:دخلت على أبي جعفر محمد بن عثمان رضي الله عنه يوما لاسلم عليه، فوجدته وبين يديه ساجة ونقاش ينقش عليها ويكتب آيا من القرآن وأسماء الائمة عليهم السلم على حواشيها. فقلت له: يا سيدي ما هذه الساجة؟ فقال لي: هذه لقبري تكون فيه، أو ضع عليها،أو قال: أسند إليها،وقد عرفت منه، وأنا في كل يوم أنزل فيه فأقرأ جزء‌ا من القرآن(فيه) فاصعد، وأظنه قال: فأخذ بيدي وأرانيه، فإذا كان يوم كذا وكذا من شهر كذا وكذا من سنة كذا وكذا صرت إلى الله عز وجل ودفنت فيه وهذه الساجة (معي). فلما خرجت من عنده أثبت ما ذكره ولم أزل مترقبا به ذلك فما تأخر الامر حتى اعتل أبوجعفر، فمات في اليوم الذي ذكره من الشهر الذي قاله من السنة التي ذكرها، ودفن فيه. قال أبونصر هبة الله: وقد سمعت هذا الحديث من غير (أبي) علي وحدثتني به أيضا أم كلثوم بنت أبي جعفر رضي الله تعالى عنهما.

H 332 - Ibn Nuh narrates from Abu Nasr Hibtullah Ibn Muhammad, who narrates from Abu Ali Ibn Abi Jayyed Qummi, who narrates from Abul Hasan Ali Ibn Ahmad Dallal Qummi, who said: I came to Abu Ja’far Muhammad Ibn Uthman (a.s) on a certain day to offer him my greetings. He was there and in front of him was a square frame of oak and an inscriber who was inscribing on it and writing verses of Quran and names of the Holy Imams on its sides. I asked him, “What is this tablet for, my master?” He said: “This is for my grave; it will be in it.” He said either, “I will be placed over it” or, “I will be raised over it.” Then he said: “I am done with it, and every day, I descend into it and recite a part of Quran and come back.” Abu Ali Ibn Abi Jayyed Qummi says, I also think he said: Abu Ja’far Ibn Uthman (a.s) took my hand and showed his tomb to me. He told me that on such and such day of such and such month of such and such year, I will go towards Allah, the Exalted, and will be buried here, and this frame of oak will be with me.” When I came out from his place, all his providential sayings came true. I was constantly watching his state. It was not long that he became ill and then died on the very day of the month and the year he had confided in me; and he was buried there. Abu Nasr Hibatullah says: I heard this narration from someone other than Abu Ali and in the same way Umme Kulthum binte Abi Ja’far has also narrated it to me.

333- وأخبرني جماعة، عن أبي جعفر محمد بن علي بن الحسين رضي الله عنه قال:حدثني محمد بن علي بن الاسود القمي أن أبا جعفر العمري قدس سره حفر لنفسه قبرا وسواه بالساج، فسألته عن ذلك فقال: للناس أسباب. و سألته عن ذلك، فقال:قد أمرت أن أجمع أمري. فمات بعد ذلك بشهرين رضي الله عنه وأرضاه.

H 333 - Another group of scholars from Abu Ja’far Muhammad Ibn Ali Ibn Husain (a.s) narrated to me on the authority of Muhammad Ibn Ali Ibn Aswad Qummi that Abu Ja’far Amari dug a tomb for himself and leveled it with a tablet. I inquired about it. He mentioned some reasons to the people. Then I asked him about it. He said: “I have been ordered to gather my affairs.” He died two months after that. May Allah be pleased with him and may He please him.

334- وقال أبو نصر هبة الله: وجدت بخط أبي غالب الزراري رحمه الله وغفر له أن أبا جعفر محمد بن عثمان العمري رحمه الله مات في آخر جمادي الأولى سنة خمس وثلاثمائة. وذكر أبونصر هبة الله (بن) محمد بن أحمد أن أبا جعفر العمري رحمه الله مات في سنة أربع وثلاثمائة، وأنه كان يتولى هذا الأمر نحوا من خمسين سنة يحمل الناس إليه أموالهم، ويخرج إليهم التوقيعات بالخط الذي كان كان يخرج في حياة الحسن عليه السلام إليهم بالمهمات في أمر الدين والدنيا وفيما يسألونه من المسائل بالاجوبة العجيبة رضي الله عنه وأرضاه. قال أبونصرهبة الله: إن قبر أبي جعفر محمد بن عثمان عند والدته في شارع باب الكوفة في الموضع الذي كانت دوره ومنازله (فيه) وهو الآن في وسط الصحراء قدس سره.

H 334 - It is narrated from Abu Nasr Hibatullah that: I found in the handwriting of Abu Ghalib Zurari that Abu Ja’far Muhammad Ibn Uthman Amari died at the end of Jamadiul Awwal of the year three hundred and five. Abu Nasr Hibatullah Ibn Muhammad Ibn Ahmad has mentioned that Abu Ja’far Amari died in the year three hundred and four and that he undertook this duty for about fifty years. People would carry their religious dues to him and letters to them would come with the same handwriting that they came during the lifetime of Hasan (a.s) addressing their important and vital issues of religious as well as worldly life and responding their queries with astonishing answers. May Allah please him and He be pleased with him. Abu Nasr Ibn Hibatullah says: Abu Ja’far Muhammad Ibn Uthman’s grave is near that of his mother in the street of gate of Kufa in the place where his houses and quarters were; which is now in the middle of the desert. May Allah sanctify his soul.

335- أخبرني الحسين بن إبراهيم القمي قال:أخبرني أبو العباس أحمد بن علي بن نوح قال: أخبرني أبوعلي أحمد بن جعفر بن سفيان البزوفري رحمه الله قال: حدثني أبوعبد الله جعفر بن محمد المدائني المعروف بابن قزدا في مقابر قريش قال: كان من رسمي إذا حملت المال الذي في يدي إلى الشيخ أبي جعفر محمد بن عثمان العمري قدس سره أن أقول له: ما لم يكن أحد يستقبله بمثله: هذا المال ومبلغه كذا وكذا للإمام عليه السلام، فيقول لي:نعم دعه فأراجعه، فأقول له:تقول لي: إنه للامام؟ فيقول: نعم للإمام عليه السلام فيقبضه. فصرت إليه آخر عهدي به قدس سره ومعي أربعمائة دينار، فقلت له على رسمي، فقال لي: امض بها إلى الحسين بن روح، فتوقفت فقلت: تقبضها أنت مني على الرسم؟ فرد علي كالمنكر لقولي وقال: قم عافاك الله فادفعها إلى الحسين بن روح. فلمـا رأيت في وجـهه غضبا خرجت وركبت دابتي فلما بلغت بعض الطريق رجعت كالشاك فدققت الباب فخرج إلي الخادم فقال من هذا فقلت أنا فلان فاستأذن لي فراجعني وهو منكر لقولي ورجوعي فقلت له ادخل فاستأذن لي فإنه لا بد من لقائه فدخل فعرفه خبر رجوعي وكان قد دخل إلى دار النساء فخرج وجلس على سرير ورجلاه في الأرض وفيهما نعلان يصف حسنهما وحسن رجليه.فقال لي ما الذي جرأك على الرجوع ولم لم تمتثل ما قلته لك فقلت لم أجسر على ما رسمته لي فقال لي وهو مغضب قم عافاك الله فقد أقمت أبا القاسم حسين بن روح مقامي ونصبته منصبي فقلت بأمر الإمام فقال قم عافاك الله كما أقول لك فلم يكن عندي غير المبادرة. فصرت إلى أبي القاسم بن روح وهو في دار ضيقة فعرفته ما جرى فسر به وشكر الله عز وجل ودفعت إليه الدنانير وما زلت أحمل إليه ما يحصل في يدي بعد ذلك من الدنانير.

H 335 - Narrated to me Husain Ibn Ibrahim Qummi that: Narrated to me Abul Abbas Ahmad bin Ali bin Nuh that: Narrated to me Abu Ali Ahmad bin Ja’far bin Sufyan Bazufari that: Narrated to me Abu Abdullah Ja’far bin Muhammad Madayani, known as Ibn Qazda in the cemetery of Quraish that: “It was my practice that when I carried religious dues that were in my hands to Shaykh Abu Ja’far Muhammad Ibn Uthman Amari I would say to him something no one else said its like, This money, the amount of which is such and such, belongs to the Imam (a.s). He would say, “Yes, leave it.” I would return and say, “Tell me it belongs to the Imam.” And he would say, “Yes, it belongs to the Imam (a.s),” and then he would take it. The last time I saw him, I went to him with four hundred dinars. I talked to him as my custom was. He said, “Take it to Husain Ibn Rauh.” I paused and said: “You will take it from me like every time.” He turned me down like a stranger to my words and said: “Go, may Allah keep you well, and give them to Husain Ibn Rauh.” As I saw anger on his face, I moved and climbed on my mount. I had gone some distance that I had doubts, so I returned and knocked on the door. The servant came and asked, “Who are you?” I told him my name. He went inside and sought permission for my entry and came back, turning me down. I said, “Go and ask permission for me. I must see him.” He went inside and told him about my return. He had gone to the women’s quarters. He came out and sat over a bunk, while his feet were on the ground. He was wearing Arabian slippers, whose beauty was due to good looks of his feet. He asked, “What prompted you to return? And why didn’t you do what I told you to?” I said: “I did not dare do what you asked me to.” He called on me as he was angry, “Go, may Allah keep you well, for I have raised Abul Qasim Husain Ibn Rauh to my position and have assigned him my chair.” I asked, “By the order of the Imam?” He said: “Go, may Allah keep you well. It is as I told you.” I did not have any option, but to leave. I went to Abul Qasim Ibn Ruh. He was in a narrow house. I related to him what had happened. He was pleased and thanked Allah, the Exalted. I gave him the dinars. I kept submitting all my religious dues to him after that.

336- قال وسمعت أبا الحسن علي بن بلال بن معاوية المهلبي يقول في حياة جعفر بن محمد بن قولويه سمعت أبا القاسم جعفر بن محمد بن قولويه القمي يقول:سمعت جعفر بن أحمد بن متيل القمي يقول: كان محمد بن عثمان أبو جعفر العمري رضي الله عنه له من يتصرف له ببغداد نحو من عشرة أنفس، وأبو القاسم بن روح رضي الله عنه فيهم،وكلهم كانوا أخص به من أبي القاسم بن روح حتى أنه كان إذا احتاج إلى حاجة أو إلى سبب ينجزه على يد غيره لما لم يكن له تلك الخصوصية فلما كان وقت مضي أبي جعفر رضي الله عنه وقع الاختيار عليه وكانت الوصية إليه.

H 336 - The narrator  says: I heard from Abul Hasan Ali bin Bilal bin Muawiyah Mahlabi that he said about the life of Ja’far bin Muhammad bin Quluwayh that he heard from Abul Qasim Ja’far bin Muhammad bin Quluwayh that he said on the authority of Ja’far Ibn Ahmad Ibn Matil Qummi that Muhammad Ibn Uthman Abu Ja’far Amari had about ten people in Baghdad who were his deputies. Abul Qasim Ibn Ruh was one of them. All of them were closer to him than Abul Qasim Ibn Ruh so much so that when he needed something or had a task, he would have it fulfilled through someone else, because Ibn Ruh did not have that kind of proximity to him. When Abu Ja’far was to pass away, the choice was his and he had the authority to make his final will.

337- قال: وقال مشايخنا: كنا لا نشك أنه إن كانت كائنة من أمر أبي جعفر لا يقوم مقامه إلا جعفر بن أحمد بن متيل أو أبوه لما رأينا من الخصوصية به وكثرة كينونته في منزله حتى بلغ أنه كان في آخر عمره لا يأكل طعاما إلا ما أصلح في منزل جعفر بن أحمد بن متيل وأبيه بسبب وقع له وكان طعامه الذي يأكله في منزل جعفر وأبيه. وكان أصحابنا لا يشكون إن كانت حادثة لم تكن الوصية إلا إليه من الخصوصية به فلما كان عند ذلك ووقع الاختيار على أبي القاسم سلموا ولم ينكروا وكانوا معه وبين يديه كما كانوا مع أبي جعفر رضي الله عنه ولم يزل جعفر بن أحمد بن متيل في جملة أبي القاسم رضي الله عنه وبين يديه كتصرفه بين يدي أبي جعفر العمري إلى أن مات رضي الله عنه فكل من طعن على أبي القاسم فقد طعن على أبي جعفر وطعن على الحجة صلوات الله عليه.

H 337 - Our teachers (Shaykhs) have reported saying: We did not have any doubt that if something should happen to Abu Ja’far, no one will take his place, but Ja’far Ibn Ahmad Ibn Matil or his father, for he was Abu Ja’far’s confidant and was at his house mostly. It was known that towards the end of his life, Abu Ja’far did not eat any food that was not prepared at the house of Ja’far Ibn Ahmad Ibn Matil and his father, due to an incident that had occurred. His food was at the house of Ja’far and his father. Our scholars did not doubt that if something happened, the position will be handed to him. When he passed away and Abul Qasim was selected, they submitted to him and did not reject him. They were all with him and at his service just as they were with Abu Ja’far. Ja’far Ibn Ahmad Ibn Matil continued to serve Abul Qasim as his deputy until his death as he served Abu Ja’far Amari. Anyone who criticizes Abul Qasim in fact criticizes Abu Ja’far and finally criticizes the Divine Proof (Hujjah).

338- وأخبرنا جماعة عن أبي جعفر محمد بن علي بن الحسين بن بابويه قال: حدثنا أبو جعفر محمد بن علي الأسود رحمه الله قال: كنت أحمل الأموال التي تحصل في باب الوقف إلى أبي جعفر محمد بن عثمان العمري رحمه الله فيقبضها مني، فحملت إليه يوما شيئا من الأموال في آخر أيامه قبل موته بسنتين أو ثلاث سنين، فأمرني بتسليمه إلى أبي القاسم الروحي رضي الله عنه، فكنت أطالبه بالقبوض فشكا ذلك إلى أبي جعفر رضي الله عنه فأمرني أن لا أطالبه بالقبوض وقال: كل ما وصل إلى أبي القاسم فقد وصل إلي. فكنت أحمل بعد ذلك الأموال إليه ولا أطالبه بالقبوض.

H 338 - A group of scholars narrated to us from Abu Ja’far Muhammad Ibn Ali Ibn Husain Ibn Babawayh, saying Abu Ja’far Muhammad Ibn Ali Aswad said: I used to carry religious dues procured as endowments to Abu Ja’far Muhammad Ibn Uthman Amari, which he would take from me. One day, I took some money to him. It was during his last days, two or three years prior to his demise. He ordered me to give them to Abul Qasim Ruh (a.s). I always asked Abul Qasim for receipts, so he complained to Abu Ja’far about it, and he ordered me, “Don’t insist on receipts and everything that reaches Abul Qasim is as if it reaches me.” After that, I took the dues to him and would not ask for receipts.

339- وبهذا الإسناد عن محمد بن علي بن الحسين قال: أخبرنا علي بن محمد بن متيل عن عمه جعفر بن أحمد بن متيل قال: لما حضرت أبا جعفر محمد بن عثمان العمري رضي الله عنه الوفاة كنت جالسا عند رأسه أسأله وأحدثه وأبو القاسم بن روح عند رجليه. فالتفت إلي ثم قال: أمرت أن أوصي إلى أبي القاسم الحسين بن روح.قال: فقمت من عند رأسه وأخذت بيد أبي القاسم وأجلسته في مكاني وتحولت إلى عند رجليه.

H 339 - It is narrated through the same chain of narrators from Muhammad bin Ali bin Husain from Ali bin Muhammad bin Matil from his uncle, Ja’far Ibn Ahmad Ibn Matil that he said: When death approached Abu Ja’far Muhammad Ibn Uthman Amari, I was sitting near his head and asking him questions and talking to him. Abul Qasim Ibn Ruh was near his feet. He turned to me and said: “I have been ordered to confide my final will to Abul Qasim Husain Ibn Rauh.” I rose from his head side and took Abul Qasim’s hand and made him sit him in my place and I sat at his feet.

340- وقال ابن نوح: وحدثني أبو عبد الله الحسين بن علي بن بابويه القمي قدم علينا البصرة في شهر ربيع الأول سنة ثمان وسبعين وثلاثمائة قال: سمعت علوية الصفار والحسين بن أحمد بن إدريس رضي الله عنهما يذكران هذا الحديث وذكرا أنهما حضرا بغداد في ذلك الوقت وشاهدا ذلك.

H 340 - Ibn Nuh said: Abu Abdullah Husain Ibn Ali Ibn Babawayh met us in Basra in Rabiul Awwal of the year three hundred and seventy eight. He said: I heard the Alawi lady of Saffar and Husain Ibn Ahmad Ibn Idris mentioning the following narrative that they were present in Baghdad during that year and witnessed this matter [mentioned in the above report].

341- وأخبرنا جماعة عن أبي محمد هارون بن موسى قال: أخبرني أبو علي محمد بن همام رضي الله عنه وأرضاه أن أبا جعفر محمد بن عثمان العمري قدس الله روحه جمعنا قبل موته وكنا وجوه الشيعة وشيوخها فقال لنا: إن حدث علي حدث الموت فالأمر إلى أبي القاسم الحسين بن روح النوبختي، فقدت أمرت أن أجعله في موضعي بعدي فارجعوا إليه وعولوا في أموركم عليه.

H 341 - Also a group narrated to us on the authority of Abu Muhammad Harun Ibn Musa that: Narrated to me Abu Ali Muhammad Ibn Himam that Abu Ja’far Muhammad Ibn Uthman Amari, may Allah sanctify his soul, called us before his demise. We were the elite of the Shia and senior members of community. He said, “If the incident of death befalls me, the command is with Abul Qasim Husain Ibn Rauh Naubakhti. I have been ordered to place him in my position after me. Refer to him and rely on him in your affairs,”

342- وأخبرني الحسين بن إبراهيم عن ابن نوح عن أبي نصر هبة الله بن محمد قال: حدثني خالي أبو إبراهيم جعفر بن أحمد النوبختي قال: قال لي أبي أحمد بن إبراهيم وعمي أبو جعفر عبد الله بن إبراهيم وجماعة من أهلنا- يعني بني نوبخت- أن أبا جعفر العمري لما اشتدت حاله اجتمع جماعة من وجوه الشيعة منهم أبو علي بن همام وأبو عبد الله بن محمد الكاتب وأبو عبد الله الباقطاني وأبو سهل إسماعيل بن علي النوبختي وأبو عبد الله بن الوجناء وغيرهم من الوجوه والأكابر فدخلوا على أبي جعفر رضي الله عنه فقالوا له: إن حدث أمر فمن يكون مكـانك؟ فقـال لهتم: هـذا أبـو القـاسم الحسـين بن روح بـن أبي بـحر النوبختي، القائم مقامي والسفير بينكم وبين صاحب الأمر عليه السلام والوكيل له والثقة الأمين، فارجعوا إليه في أموركم وعولوا عليه في مهماتكم،فبذلك أمرت وقد بلغت.

H 342 - Husain Ibn Ibrahim narrated to me from Ibn Nuh from Abu Nasr Hibtullah bin Muhammad that: Narrated to me my uncle, Abu Ja’far Abdullah Ibn Ibrahim and others that when the condition of Abu Ja’far Amari worsened, he gathered some personages of the Shia. There was Abu Ali Ibn Himam, Abu Abdullah Ibn Muhammad Katib, Abu Abdullah Baqitani, Abu Sahl Ismail Ibn Ali Naubakhti, Abu Abdullah Ibn Wajna and other senior individuals of the denomination. They came to Abu Ja’far and said: “If something happens, who will take your place?” He said, ‘This, Abul Qasim Husain Ibn Rauh Ibn Abi Ja’far Naubakhti will take my place and will be the emissary between you and the Master of the Affair. He will be his representative and he is a reliable and honest man. Refer to him in your affairs and trust him in your vital matters. I have been ordered to that and I conveyed the message.”

343- وبهذا الإسناد عن هبة الله بن محمد ابن بنت أم كلثوم بنت أبي جعفر العمري قال: حدثتني أم كلثوم بنت أبي جعفر رضي الله عنه قالت: كان أبو القاسم الحسين بن روح رضي الله عنه وكيلا لأبي جعفر رضي الله عنه سنين كثيرة ينظر له في أملاكه ويلقي بأسراره الرؤساء من الشيعة وكان خصيصا به حتى أنه كان يحدثه بما يجري بينه وبين جواريه لقربه منه وأنسه. قالت: وكان يدفع إليه في كل شهر ثلاثين دينارا رزقا له غير ما يصل إليه من الوزراء والرؤساء من الشيعة مثل آل الفرات وغيرهم لجاهه ولموضعه وجلالة محله عندهم،فحصل في أنفس الشيعة محصلا جليلا لمعرفتهم باختصاص أبي إياه وتوثيقه عندهم ونشر فضله ودينه وما كان يحتمله من هذا الأمر. فمهدت له الحال في طول حياة أبي إلى أن انتهت الوصية إليه بالنص عليه فلم يختلف في أمره ولم يشك فيه أحد إلا جاهل بأمر أبي أولا مع ما لست أعلم أن أحدا من الشيعة شك فيه. وقد سمعت هذا من غير واحد من بني نوبخت رحمهم الله مثل أبي الحسن بن كبرياء وغيره.

H 343 - Through the same chain of narration from Hibatullah Ibn Muhammad Ibn binte Umme Kulthum binte Abi Ja’far Amari on the authority of Umme Kulthum, daughter of Abu Ja’far: Abul Qasim Husain Ibn Rauh was the representative of Abu Ja’far for good many years. He was watching over his properties and would deliver his secret messages to chiefs of the Shia, like Aale Furat. He was his intimate deputy, so much so that Abu Ja’far would discuss with him things that happened between him and his concubines, thanks to his proximity to him and his affinity with him. She said: He would give him every month thirty dinars as stipend. This was in addition to what he received from the ministers and chiefs of Shia, such as Aale Furat and others, due to his prestige, position and respectability before them. The Shia had a very majestic impression about him due to his intimacy with my father and the latter’s statements endorsing his trustworthiness, excellence, piety and all other qualities that he bore from this creed. So, the affairs were facilitated for him during the lifetime of my father until the final will explicitly pronounced him for that position. No one disputed his authority and no one doubted it. Except someone who must have been ignorant about my father first. Besides, I do not know anyone from the Shia who has questioned his position. Hibatullah says: I heard this from many members from the Naubakht, such as Abu Husain Ibn Kibriya and others.

344- وأخبرني جماعة عن أبي العباس بن نوح قال: وجدت بخط محمد بن نفيس فيما كتبه بالأهواز أول كتاب ورد من أبي القاسم رضي الله عنه نعرفه عرفه الله الخير كله ورضوانه وأسعده بالتوفيق وقفنا على كتابه وثقتنا بما هو عليه وأنه عندنا بالمنزلة والمحل اللذين يسرانه زاد الله في إحسانه إليه إنه ولي قدير والحمد لله لا شريك له وصلى الله على رسوله محمد وآله وسلم تسليما كثيرا. وردت هذه الرقعة يوم الأحد لست ليال خلون من شوال سنة خمس وثلاثمائة.

H 344 - A number of scholars narrated to me on the authority of Abul Abbas Ibn Nuh, saying: I discovered the first letter that came from Abul Qasim with the handwriting of Muhammad Ibn Nafis, amongst the things he wrote in Ahwaz: “We know him, may Allah let him know all that is good, and His pleasure, and may He render him fortuitous by success. We came across his letter. He is our man of trust on the position he is. He is before us in the position and rank that please him. May Allah increase His favors upon him; He is the All-Mighty Guardian. And praise belongs to Allah; there is no partner for Him. And may Allah bless His Messenger Muhammad and his House and greet them with many greetings.” This letter arrived on Sunday, when six nights were left from Shawwal of the year three hundred and five.

345- أخبرنا جماعة عن أبي الحسن محمد بن أحمد بن داود القمي قال: وجدت بخط أحمد بن إبراهيم النوبختي وإملاء أبي القاسم الحسين بن روح رضي الله عنه على ظهر كتاب فيه جوابـات ومسـائل أنفذت من قـم يسأل عنها هل هي جوابات الفقيه عليه السلام أو جوابات محمد بن علي الشلمغاني لأنه حكي عنه أنه قال: هذه المسائل أنا أجبت عنها. فكتب إليهم على ظهر كتابهم: بسم الله الرحمن الرحيم. قد وقفنا على هذه الرقعة وما تضمنته فجميعه جوابنا عن المسائل ولا مدخل للمخذول الضال المضل المعروف بالعزاقري لعنه الله في حرف منه، وقد كانت أشياء خرجت إليكم على يدي أحمد بن بلال وغيره من نظرائه وكان من ارتدادهم عن الإسلام مثل ما كان من هذا، عليهم لعنة الله وغضبه، فاستثبت قديما في ذلك. فخرج الجواب: ألا من استثبت فإنه لا ضرر في خروج ما خرج على أيديهم وأن ذلك صحيح وروي قديما عن بعض العلماء عليهم السلام والصلاة والرحمة أنه سئل عن مثل هذا بعينه في بعض من غضب الله عليه، وقال عليه السلام: العلم علمنا ولا شي‏ء عليكم من كفر فقد كفر فما صح لكم مما خرج على يده برواية غيره له من الثقات رحمهم الله، فاحمدوا الله واقبلوه، وما شككتم فيه أو لم يخرج إليكم في ذلك إلا على يده فردوه إلينا لنصححه أو نبطله،والله تقدست أسماؤه وجل ثناؤه ولي توفيقكم وحسبنا في أمورنا كلها ونعم الوكيل.

H 345 - A group of scholars has narrated from Abul Hasan Muhammad bin Ahmad bin Dawood Qummi that he said: “I found the following in the manuscript of Ahmad bin Ibrahim Naubakhti, dictated by Abul Qasim Husain bin Rauh. It was mentioned behind the book that contained replies to questions sent from Qom and it was asked if the replies were written by the Faqih (Imam Qaim) or Muhammad bin Ali Shalmaghani? The reason of this query is that people say: Shalmaghani says: I have written replies to these questions, so it was mentioned behind it: In the name of Allah, the Beneficent, the Merciful. We were informed about this letter and its matter and all these are our replies. Not a single letter belongs to the condemned, deviated and the deviating one. Before this, some points reached you through Ahmad bin Hilal and other people like him, but all of them also apostasied like Shalmaghani and may Allah send chastisement on them. The inquirer wrote at the end: I have had this verified before also. Thus, in its reply it was mentioned that the epistle that was verified to you if you have received the same from those people, there is no harm in it; and it is correct.” And regarding some scholars of Ahle Bayt (a.s), it is an old practice that they were asked in the same manner about someone who was condemned by Allah. So they replied that knowledge is with us and whoever denies it may continue to do so. How does it affect you? If you receive some traditional report through him, which has been verified by your authorities, you must thank Allah and accept it and that in which you doubt or that traditional report, which has reached you through a trustworthy authority, you must refer to us about it. We will inform you whether it is right or wrong. And there are many names of the Almighty Allah. His praise and glorification is majestic and He is sufficient for us in all matters and He is the best of the helpers.

وقال ابن نوح: أول من حدثنا بهذا التوقيع أبو الحسين محمد بن علي بن تمام،وذكر أنه كتبه من ظهر الدرج الذي عند أبي الحسن بن داود. فلما قدم أبو الحسن بن داود وقرأته عليه ذكر أن هذا الدرج بعينه كتب به أهل قم إلى الشيخ أبي القاسم وفيه مسائل فأجابهم على ظهره بخط أحمد بن إبراهيم النوبختي وحصل الدرج عند أبي الحسن بن داود.

Ibn Nuh has said that first of all Abul Husain Muhammad bin Ali bin Tamam has narrated that he quoted this epistle from the manuscript that was in the possession of Abul Hasan bin Dawood and when he came, I read out that copy to him and he also said that the same copy was sent by the people of Qom to Husain bin Rauh and its reply arrived written on its back by Ahmad bin Ibrahim Naubakhti and this copy was obtained from Abul Husain bin Dawood.

Kitāb al-Ghayba

Book 1, Chapter 43