Kamāl al-Dīn wa Tamām al-Niʿma

ثم ادعت الواقفة على الحسن بن علي بن محمد عليه السلام أن الغيبة وقعت به لصحة أمر الغيبة عندهم و جهلهم بموضعها و أنه القائم المهدي فلما صحت وفاته عليه السلام بطل قولهم فيه و ثبت بالأخبار الصحيحة التي قد ذكرناها في هذا الكتاب أن الغيبة واقعة بابنه عليه السلام دونه‌.

Later on, Waqifiya sect claimed that Hasan bin Ali bin Muhammad is in occultation because they were not clear about the concept of occultation. They made a mistake and considered him as Imam Mahdi al-Qaim. Then his martyrdom was proved and their belief was proved incorrect. According to correct sources mentioned in this book, it is proved that it was his son who had occultation and not Imam al-Askari (as).

فممّا روي في صحة وفاة الحسن بن علي بن محمد العسكري ع‌: مَا حَدَّثَنَا بِهِ أَبِي وَ مُحَمَّدُ بْنُ الْحَسَنِ بْنِ أَحْمَدَ بْنِ الْوَلِيدِ رَضِيَ اللَّهُ عَنْهُمَا قَالا حَدَّثَنَا سَعْدُ بْنُ عَبْدِ اللَّهِ قَالَ: حَدَّثَنَا مَنْ حَضَرَ مَوْتَ الْحَسَنِ بْنِ عَلِيِّ بْنِ مُحَمَّدٍ الْعَسْكَرِيِّ عليه السلام وَ دَفْنَهُ مِمَّنْ لَا يُوقَفُ عَلَى إِحْصَاءِ عَدَدِهِمْ وَ لَا يَجُوزُ عَلَى مِثْلِهِمُ التَّوَاطُؤُ بِالْكَذِبِ وَ بَعْدُ فَقَدْ حَضَرْنَا فِي شَعْبَانَ سَنَةَ ثَمَانٍ وَ سَبْعِينَ وَ مِائَتَيْنِ وَ ذَلِكَ بَعْدَ مُضِيِّ أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ الْعَسْكَرِيِّ عليه السلام بِثَمَانَ عَشْرَةَ سَنَةً أَوْ أَكْثَرَ مَجْلِسَ أَحْمَدَ بْنِ عُبَيْدِ اللَّهِ بْنِ يَحْيَى بْنِ خَاقَانَ‌ وَ هُوَ عَامِلُ السُّلْطَانِ يَوْمَئِذٍ عَلَى الْخَرَاجِ وَ الضِّيَاعِ بِكُورَةِ قُمَّ وَ كَانَ مِنْ أَنْصَبِ خَلْقِ اللَّهِ وَ أَشَدِّهِمْ عَدَاوَةً لَهُمْ فَجَرَى ذِكْرُ الْمُقِيمِينَ مِنْ آلِ أَبِي طَالِبٍ بِسُرَّ مَنْ رَأَى وَ مَذَاهِبِهِمْ وَ صَلَاحِهِمْ وَ أَقْدَارِهِمْ عِنْدَ السُّلْطَانِ   فَقَالَ أَحْمَدُ بْنُ عُبَيْدِ اللَّهِ مَا رَأَيْتُ وَ لَا عَرَفْتُ بِسُرَّ مَنْ رَأَى رَجُلًا مِنَ الْعَلَوِيَّةِ مِثْلَ الْحَسَنِ بْنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ الرِّضَا عليه السلام وَ لَا سَمِعْتُ بِهِ فِي هَدْيِهِ وَ سُكُونِهِ وَ عَفَافِهِ وَ نُبْلِهِ وَ كَرَمِهِ عِنْدَ أَهْلِ بَيْتِهِ وَ السُّلْطَانِ وَ جَمِيعِ بَنِي هَاشِمٍ وَ تَقْدِيمِهِمْ إِيَّاهُ عَلَى ذَوِي السِّنِّ مِنْهُمْ وَ الْخَطَرِ وَ كَذَلِكَ الْقُوَّادُ وَ الْوُزَرَاءُ وَ الْكُتَّابُ وَ عَوَامُّ النَّاسِ فَإِنِّي كُنْتُ قَائِماً ذَاتَ يَوْمٍ عَلَى رَأْسِ أَبِي وَ هُوَ يَوْمُ مَجْلِسِهِ لِلنَّاسِ إِذْ دَخَلَ عَلَيْهِ حُجَّابُهُ فَقَالُوا لَهُ إِنَّ ابْنَ الرِّضَا عَلَى الْبَابِ فَقَالَ بِصَوْتٍ عَالٍ ائْذَنُوا لَهُ‌ فَدَخَلَ رَجُلٌ أَسْمَرُ أَعْيَنُ حَسَنُ الْقَامَةِ جَمِيلُ الْوَجْهِ جَيِّدُ الْبَدَنِ‌ حَدَثُ السِّنِّ لَهُ جَلَالَةٌ وَ هَيْبَةٌ فَلَمَّا نَظَرَ إِلَيْهِ أَبِي قَامَ فَمَشَى إِلَيْهِ خُطًى وَ لَا أَعْلَمُهُ فَعَلَ هَذَا بِأَحَدٍ مِنْ بَنِي هَاشِمٍ وَ لَا بِالْقُوَّادِ وَ لَا بِأَوْلِيَاءِ الْعَهْدِ فَلَمَّا دَنَا مِنْهُ عَانَقَهُ وَ قَبَّلَ وَجْهَهُ وَ مَنْكِبَيْهِ وَ أَخَذَ بِيَدِهِ فَأَجْلَسَهُ عَلَى مُصَلَّاهُ الَّذِي كَانَ عَلَيْهِ وَ جَلَسَ إِلَى جَنْبِهِ مُقْبِلًا عَلَيْهِ بِوَجْهِهِ وَ جَعَلَ يُكَلِّمُهُ وَ يُكَنِّيهِ وَ يَفْدِيهِ بِنَفْسِهِ وَ بِأَبَوَيْهِ وَ أَنَا مُتَعَجِّبٌ مِمَّا أَرَى مِنْهُ إِذْ دَخَلَ عَلَيْهِ الْحُجَّابُ   فَقَالُوا الْمُوَفَّقُ قَدْ جَاءَ وَ كَانَ الْمُوَفَّقُ إِذَا جَاءَ وَ دَخَلَ عَلَى أَبِي تَقَدَّمَ حُجَّابُهُ وَ خَاصَّةُ قُوَّادِهِ فَقَامُوا بَيْنَ مَجْلِسِ أَبِي وَ بَيْنَ بَابِ الدَّارِ سِمَاطَيْنِ‌ إِلَى أَنْ يَدْخُلَ وَ يَخْرُجَ فَلَمْ يَزَلْ أَبِي مُقْبِلًا عَلَيْهِ‌ يُحَدِّثُهُ حَتَّى نَظَرَ إِلَى غِلْمَانِ الْخَاصَّةِ فَقَالَ حِينَئِذٍ إِذَا شِئْتَ فَقُمْ جَعَلَنِيَ اللَّهُ فِدَاكَ يَا أَبَا مُحَمَّدٍ ثُمَّ قَالَ لِغِلْمَانِهِ خُذُوا بِهِ خَلْفَ السِّمَاطَيْنِ كَيْلَا يَرَاهُ الْأَمِيرُ يَعْنِي الْمُوَفَّقَ فَقَامَ وَ قَامَ أَبِي فَعَانَقَهُ وَ قَبَّلَ وَجْهَهُ وَ مَضَى فَقُلْتُ لِحُجَّابِ أَبِي وَ غِلْمَانِهِ وَيْلَكُمْ مَنْ هَذَا الَّذِي فَعَلَ بِهِ أَبِي هَذَا الَّذِي فَعَلَ فَقَالُوا هَذَا رَجُلٌ مِنَ الْعَلَوِيَّةِ يُقَالُ لَهُ الْحَسَنُ بْنُ عَلِيٍّ يُعْرَفُ بِابْنِ الرِّضَا فَازْدَدْتُ تَعَجُّباً فَلَمْ أَزَلْ يَوْمِي ذَلِكَ قَلِقاً مُتَفَكِّراً فِي أَمْرِهِ وَ أَمْرِ أَبِي وَ مَا رَأَيْتُ مِنْهُ حَتَّى كَانَ اللَّيْلُ وَ كَانَتْ عَادَتُهُ أَنْ يُصَلِّيَ الْعَتَمَةَ ثُمَّ يَجْلِسَ فَيَنْظُرَ فِيمَا يَحْتَاجُ إِلَيْهِ مِنَ الْمُؤَامَرَاتِ وَ مَا يَرْفَعُهُ إِلَى السُّلْطَانِ فَلَمَّا صَلَّى وَ جَلَسَ‌ جِئْتُ فَجَلَسْتُ بَيْنَ يَدَيْهِ   فَقَالَ يَا أَحْمَدُ أَ لَكَ حَاجَةٌ فَقُلْتُ نَعَمْ يَا أَبَتِ إِنْ أَذِنْتَ سَأَلْتُكَ عَنْهَا فَقَالَ قَدْ أَذِنْتُ لَكَ يَا بُنَيَّ فَقُلْ مَا أَحْبَبْتَ فَقُلْتُ لَهُ يَا أَبَتِ مَنْ كَانَ الرَّجُلُ الَّذِي أَتَاكَ بِالْغَدَاةِ وَ فَعَلْتَ بِهِ مَا فَعَلْتَ مِنَ الْإِجْلَالِ وَ الْإِكْرَامِ وَ التَّبْجِيلِ وَ فَدَيْتَهُ بِنَفْسِكَ وَ بَأَبَوَيْكَ فَقَالَ يَا بُنَيَّ ذَاكَ إِمَامُ الرَّافِضَةِ ذَاكَ ابْنُ الرِّضَا فَسَكَتَ سَاعَةً فَقَالَ يَا بُنَيَّ لَوْ زَالَتِ الْخِلَافَةُ عَنْ خُلَفَاءِ بَنِي الْعَبَّاسِ مَا اسْتَحَقَّهَا أَحَدٌ مِنْ بَنِي هَاشِمٍ غَيْرُ هَذَا فَإِنَّ هَذَا يَسْتَحِقُّهَا فِي فَضْلِهِ وَ عَفَافِهِ وَ هَدْيِهِ وَ صِيَانَةِ نَفْسِهِ وَ زُهْدِهِ وَ عِبَادَتِهِ وَ جَمِيلِ أَخْلَاقِهِ وَ صَلَاحِهِ وَ لَوْ رَأَيْتَ أَبَاهُ لَرَأَيْتَ رَجُلًا جَلِيلًا نَبِيلًا خَيِّراً فَاضِلًا فَازْدَدْتُ قَلَقاً وَ تَفَكُّراً وَ غَيْظاً عَلَى أَبِي مِمَّا سَمِعْتُ مِنْهُ فِيهِ وَ لَمْ يَكُنْ لِي هِمَّةٌ بَعْدَ ذَلِكَ إِلَّا السُّؤَالَ عَنْ خَبَرِهِ وَ الْبَحْثَ عَنْ أَمْرِهِ فَمَا سَأَلْتُ عَنْهُ أَحَداً مِنْ بَنِي هَاشِمٍ وَ مِنَ الْقُوَّادِ وَ الْكُتَّابِ وَ الْقُضَاةِ وَ الْفُقَهَاءِ وَ سَائِرِ النَّاسِ إِلَّا وَجَدْتُهُ عِنْدَهُمْ فِي غَايَةِ الْإِجْلَالِ وَ الْإِعْظَامِ وَ الْمَحَلِّ الرَّفِيعِ وَ الْقَوْلِ الْجَمِيلِ وَ التَّقْدِيمِ لَهُ عَلَى جَمِيعِ أَهْلِ بَيْتِهِ وَ مَشَايِخِهِ وَ غَيْرِهِمْ وَ كُلٌّ يَقُولُ هُوَ إِمَامُ الرَّافِضَةِ فَعَظُمَ قَدْرُهُ عِنْدِي إِذْ لَمْ أَرَ لَهُ وَلِيّاً وَ لَا عَدُوّاً إِلَّا وَ هُوَ يُحْسِنُ الْقَوْلَ فِيهِ وَ الثَّنَاءَ عَلَيْهِ   فَقَالَ لَهُ بَعْضُ أَهْلِ الْمَجْلِسِ مِنَ الْأَشْعَرِيِّينَ يَا أَبَا بَكْرٍ فَمَا خَبَرُ أَخِيهِ جَعْفَرٍ فَقَالَ وَ مَنْ جَعْفَرٌ فَيُسْأَلَ عَنْ خَبَرِهِ‌ أَوَ يُقْرَنُ بِهِ إِنَّ جَعْفَراً مُعْلِنٌ بِالْفِسْقِ مَاجِنٌ‌ شِرِّيبٌ لِلْخُمُورِ وَ أَقَلُّ مَنْ رَأَيْتُهُ مِنَ الرِّجَالِ وَ أَهْتَكُهُمْ لِسَتْرِهِ فَدْمٌ خَمَّارٌ قَلِيلٌ فِي نَفْسِهِ خَفِيفٌ وَ اللَّهِ لَقَدْ وَرَدَ عَلَى السُّلْطَانِ وَ أَصْحَابِهِ فِي وَقْتِ وَفَاةِ الْحَسَنِ بْنِ عَلِيٍّ عليه السلام مَا تَعَجَّبْتُ مِنْهُ وَ مَا ظَنَنْتُ أَنَّهُ يَكُونُ وَ ذَلِكَ أَنَّهُ لَمَّا اعْتَلَّ بَعَثَ إِلَى أَبِي أَنَّ ابْنَ الرِّضَا قَدِ اعْتَلَّ فَرَكِبَ مِنْ سَاعَتِهِ مُبَادِراً إِلَى دَارِ الْخِلَافَةِ ثُمَّ رَجَعَ مُسْتَعْجِلًا وَ مَعَهُ خَمْسَةُ نَفَرٍ مِنْ خُدَّامِ أَمِيرِ الْمُؤْمِنِينَ كُلُّهُمْ مِنْ ثِقَاتِهِ وَ خَاصَّتِهِ فَمِنْهُمْ نِحْرِيرٌ وَ أَمَرَهُمْ بِلُزُومِ دَارِ الْحَسَنِ بْنِ عَلِيٍّ عليه السلام وَ تَعَرُّفِ خَبَرِهِ وَ حَالِهِ وَ بَعَثَ إِلَى نَفَرٍ مِنَ الْمُتَطَبِّبِينَ فَأَمَرَهُمْ بِالاخْتِلَافِ إِلَيْهِ‌ وَ تَعَاهُدِهِ صَبَاحاً وَ مَسَاءً فَلَمَّا كَانَ بَعْدَ ذَلِكَ بِيَوْمَيْنِ جَاءَهُ مَنْ أَخْبَرَهُ أَنَّهُ قَدْ ضَعُفَ فَرَكِبَ حَتَّى بَكَّرَ إِلَيْهِ ثُمَّ أَمَرَ الْمُتَطَبِّبِينَ بِلُزُومِهِ وَ بَعَثَ إِلَى قَاضِي‌ الْقُضَاةِ فَأَحْضَرَهُ مَجْلِسَهُ وَ أَمَرَهُ أَنْ يَخْتَارَ مِنْ أَصْحَابِهِ عَشَرَةً مِمَّنْ يُوثَقُ بِهِ فِي دِينِهِ وَ أَمَانَتِهِ وَ وَرَعِهِ فَأَحْضَرَهُمْ فَبَعَثَ بِهِمْ إِلَى دَارِ الْحَسَنِ عليه السلام وَ أَمَرَهُمْ بِلُزُومِ دَارِهِ لَيْلًا وَ نَهَاراً فَلَمْ يَزَالُوا هُنَاكَ حَتَّى تُوُفِّيَ عليه السلام  لِأَيَّامٍ مَضَتْ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ مِنْ سَنَةِ سِتِّينَ وَ مِائَتَيْنِ فَصَارَتْ سُرَّ مَنْ رَأَى ضَجَّةً وَاحِدَةً مَاتَ ابْنُ الرِّضَا وَ بَعَثَ السُّلْطَانُ إِلَى دَارِهِ مَنْ يُفَتِّشُهَا وَ يُفَتِّشُ حُجَرَهَا وَ خَتَمَ عَلَى جَمِيعِ مَا فِيهَا وَ طَلَبُوا أَثَرَ وَلَدِهِ وَ جَاءُوا بِنِسَاءٍ يَعْرِفْنَ بالحبل [الْحَبَلَ‌] فَدَخَلْنَ عَلَى جَوَارِيهِ فَنَظَرْنَ إِلَيْهِنَّ فَذَكَرَ بَعْضُهُنَّ أَنَّ هُنَاكَ جَارِيَةً بِهَا حَمْلٌ‌ فَأَمَرَ بِهَا فَجُعِلَتْ فِي حُجْرَةٍ وَ وُكِّلَ بِهَا نِحْرِيرٌ الْخَادِمُ وَ أَصْحَابُهُ وَ نِسْوَةٌ مَعَهُمْ ثُمَّ أَخَذُوا بَعْدَ ذَلِكَ فِي تَهْيِئَتِهِ وَ عُطِّلَتِ الْأَسْوَاقُ وَ رَكِبَ أَبِي وَ بَنُو هَاشِمٍ وَ الْقُوَّادُ وَ الْكُتَّابُ وَ سَائِرُ النَّاسِ إِلَى جَنَازَتِهِ عليه السلام فَكَانَتْ سُرَّ مَنْ رَأَى يَوْمَئِذٍ شَبِيهاً بِالْقِيَامَةِ فَلَمَّا فَرَغُوا مِنْ تَهْيِئَتِهِ بَعَثَ السُّلْطَانُ إِلَى أَبِي عِيسَى بْنِ الْمُتَوَكِّلِ فَأَمَرَهُ بِالصَّلَاةِ عَلَيْهِ فَلَمَّا وُضِعَتِ الْجَنَازَةُ لِلصَّلَاةِ دَنَا أَبُو عِيسَى مِنْهَا فَكَشَفَ عَنْ وَجْهِهِ فَعَرَضَهُ عَلَى بَنِي هَاشِمٍ مِنَ الْعَلَوِيَّةِ وَ الْعَبَّاسِيَّةِ وَ الْقُوَّادِ وَ الْكُتَّابِ وَ الْقُضَاةِ وَ الْفُقَهَاءِ وَ الْمُعَدَّلِينَ وَ قَالَ هَذَا الْحَسَنُ بْنُ عَلِيِّ بْنِ مُحَمَّدٍ ابْنُ الرِّضَا مَاتَ حَتْفَ أَنْفِهِ‌ عَلَى فِرَاشِهِ حَضَرَهُ مِنْ خَدَمِ أَمِيرِ الْمُؤْمِنِينَ وَ ثِقَاتِهِ فُلَانٌ وَ فُلَانٌ وَ مِنَ الْمُتَطَبِّبِينَ فُلَانٌ وَ فُلَانٌ وَ مِنَ الْقُضَاةِ فُلَانٌ وَ فُلَانٌ ثُمَّ غَطَّى وَجْهَهُ وَ قَامَ فَصَلَّى عَلَيْهِ وَ كَبَّرَ عَلَيْهِ خَمْساً وَ أَمَرَ بِحَمْلِهِ فَحُمِلَ مِنْ وَسَطِ دَارِهِ وَ دُفِنَ فِي الْبَيْتِ الَّذِي دُفِنَ فِيهِ أَبُوهُ عليه السلام فَلَمَّا دُفِنَ وَ تَفَرَّقَ النَّاسُ اضْطَرَبَ السُّلْطَانُ وَ أَصْحَابُهُ فِي طَلَبِ وَلَدِهِ وَ كَثُرَ التَّفْتِيشُ فِي الْمَنَازِلِ وَ الدُّورِ وَ تَوَقَّفُوا عَلَى قِسْمَةِ مِيرَاثِهِ وَ لَمْ يَزَلِ الَّذِينَ وُكِّلُوا بِحِفْظِ الْجَارِيَةِ الَّتِي تَوَهَّمُوا عَلَيْهَا الْحَبَلَ مُلَازِمِينَ لَهَا سَنَتَيْنِ وَ أَكْثَرَ حَتَّى تَبَيَّنَ لَهُمْ بُطْلَانُ الْحَبَلِ فَقَسَّمَ مِيرَاثَهُ بَيْنَ أُمِّهِ وَ أَخِيهِ جَعْفَرٍ وَ ادَّعَتْ أُمُّهُ وَصِيَّتَهُ وَ ثَبَتَ ذَلِكَ عِنْدَ الْقَاضِي وَ السُّلْطَانُ عَلَى ذَلِكَ يَطْلُبُ أَثَرَ وَلَدِهِ  فَجَاءَ جَعْفَرٌ بَعْدَ قِسْمَةِ الْمِيرَاثِ إِلَى أَبِي وَ قَالَ لَهُ اجْعَلْ لِي مَرْتَبَةَ أَبِي وَ أَخِي وَ أُوصِلَ إِلَيْكَ فِي كُلِّ سَنَةٍ عِشْرِينَ أَلْفَ دِينَارٍ مُسَلَّمَةً فَزَبَرَهُ‌ أَبِي وَ أَسْمَعَهُ وَ قَالَ لَهُ يَا أَحْمَقُ إِنَّ السُّلْطَانَ أَعَزَّهُ اللَّهُ جَرَّدَ سَيْفَهُ وَ سَوْطَهُ فِي الَّذِينَ زَعَمُوا أَنَّ أَبَاكَ وَ أَخَاكَ أَئِمَّةٌ لِيَرُدَّهُمْ عَنْ ذَلِكَ فَلَمْ يَقْدِرْ عَلَيْهِ وَ لَمْ يَتَهَيَّأْ لَهُ صَرْفُهُمْ عَنْ هَذَا الْقَوْلِ فِيهِمَا وَ جَهَدَ أَنْ يُزِيلَ أَبَاكَ وَ أَخَاكَ عَنْ تِلْكَ الْمَرْتَبَةِ فَلَمْ يَتَهَيَّأْ لَهُ ذَلِكَ فَإِنْ كُنْتَ عِنْدَ شِيعَةِ أَبِيكَ وَ أَخِيكَ إِمَاماً فَلَا حَاجَةَ بِكَ إِلَى السُّلْطَانِ يُرَتِّبُكَ مَرَاتِبَهُمْ وَ لَا غَيْرِ السُّلْطَانِ وَ إِنْ لَمْ تَكُنْ عِنْدَهُمْ بِهَذِهِ الْمَنْزِلَةِ لَمْ تَنَلْهَا بِنَا وَ اسْتَقَلَّهُ أَبِي عِنْدَ ذَلِكَ وَ اسْتَضْعَفَهُ وَ أَمَرَ أَنْ يُحْجَبَ عَنْهُ فَلَمْ يَأْذَنْ لَهُ بِالدُّخُولِ عَلَيْهِ حَتَّى مَاتَ أَبِي وَ خَرَجْنَا وَ الْأَمْرُ عَلَى تِلْكَ الْحَالِ وَ السُّلْطَانُ يَطْلُبُ أَثَرَ وَلَدِ الْحَسَنِ بْنِ عَلِيٍّ عليه السلام حَتَّى الْيَوْمَ. و كيف يصح الموت إلا هكذا و كيف يجوز رد العيان و تكذيبه و إنما كان السلطان لا يفتر عن طلب الولد لأنه قد كان وقع في مسامعه خبره‌ وَ قَدْ كَانَ وُلِدَ عليه السلام قَبْلَ مَوْتِ أَبِيهِ بِسِنِينَ وَ عَرَضَهُ عَلَى أَصْحَابِهِ وَ قَالَ لَهُمْ هَذَا إِمَامُكُمْ مِنْ بَعْدِي وَ خَلِيفَتِي عَلَيْكُمْ أَطِيعُوهُ فَلَا تَتَفَرَّقُوا مِنْ بَعْدِي فَتَهْلِكُوا فِي أَدْيَانِكُمْ أَمَا إِنَّكُمْ لَنْ تَرَوْهُ بَعْدَ يَوْمِكُمْ هَذَا, فغيبه ولم يظهره, فلذلك لم يفتر السلطان عن طلبه.

It is narrated from my father and Muhammad bin Hasan bin Ahmad bin Walid from Saad bin Abdullah from those people who were present at the time of martyrdom and funeral of Hasan bin Ali bin Muhammad al-Askari. They are countless in number and it is impossible that all of them are telling lies. We came to the court of Ahmad bin Ubaidullah bin Yahya bin Khaqaan in Shaban, 278 AH, nearly 18 years after the martyrdom of Abu Muhammad Hasan bin Ali al-Askari. Khaqan was in charge of collecting taxes in the district of Qom during that time. He was the greatest enemy of Ahlul Bayt. The issue of belief, sect, deeds and status in the eyes of the ruler of the people of the progeny of Abu Talib in Samarrah was raised unknowingly. Ahmad bin Ubaidullah said: I have not seen a person from the family of Ali who is like Hasan bin Ali bin Muhammad bin Ali al-Ridha nor have I heard about a person who has character, calmness, chastity, intelligence and honor among his Ahlul Bayt, rulers and entire Bani Hashim. It was not only they who preferred him over their seniors but also commanders of army, viziers, secretaries of court and common people honored him. One day, I was standing with my father. It was the day for the court to be held. The guard came in and informed that ibn al-Ridha was waiting outside. My father ordered in a loud voice that he should be permitted inside. A man having wheatish complexion and large eyes entered. He was tall, had a beautiful face and a handsome young body. He was full of majesty. When my father saw him, he got up and walked towards him. I remember that he had not treated any one from Bani Hashim or commanders of armies or any of the heir-apparent. He embraced him and kissed his forehead and eyes. He held his hand and asked him to sit at the place were he used to offer Salaat and sat near him. He looked at him and started talking to him. He addressed him by his agnomen. He repeated the words: ‘May I and my parents be sacrificed for you.’ I was taken aback at his behavior.   Then the guard entered and informed that Muwaffiq had come (Muwaffiq was the brother of caliph Mutamid Ali Allah Ahmad bin Mutawakkil and the commander of his army). Whenever Muwaffiq visited my father, it was customary that a battalion of his personal security guards used to enter the house and stand in a row starting from the door till my father’s seat. They used to stand in the same position till he entered. My father sat carelessly (with Imam) and talked to him. Then he said, ‘You take the leave if you want. May I be sacrificed on you.’ Then he asked his slaves to take him behind the row of guards so that Amir (Muwaffiq) does not see him. The Imam got up and my father followed suit. He embraced the Imam, kissed his forehead and the Imam left. I asked the slaves: Woe be on you! Who is this person? They replied: He is a man from the family of Ali called Hasan bin Ali. He is well-known by the name ibn al-Ridha. I was even more surprised then. I felt uneasy the whole day about what I saw. My father used to review the governmental affairs, which needed to be sent to the caliph after Isha prayer. After he did all his works, I came and sat in front of him. He asked: O Ahmad! Do you want anything? I said, “Yes, O father! Please permit me to ask a question. My father said: O my son! You may ask whatever you want. I said: O father! Who was that man who came in the morning to meet you and you treated him with extreme honor? You repeatedly said: May I and my parents by sacrificed for you to that person. Father replied: O son! He is the Imam of Rafidis. He is ibn al-Ridha. He paused for a moment and said: O son! If caliphate is taken away from Abbasids then no one is more worthy of caliphate among Bani Hashim than him. He is worthy of caliphate because of his matchless excellence, chastity, honor, piety, abstinence, worship, excellent character and deeds. If you would have seen his father you would have found a great, intelligent, chaste and excellent person in him. Hearing this, my uneasiness and anger on my father increased. I had no option but to ask about him and know his details. I asked the soldiers, writers, judges, jurists and other people of Bani Hashim as well as of other tribes about him. Everybody said that he was honored, supreme and soft-speaking person and that they preferred his advice over the advice of the seniors of their house. Everybody said that he was the Imam of Rafidis and he is a respected personality because I have not found any of his friend or enemy talking anything about him except good and everyone praised him. One of the Ashari from court asked, “O Aba Bakr! What do you say about his brother, Ja’far?” he said: Ja’far is a person not to be talked of. Surely, Ja’far does mischief openly, he is careless and the worst drunkard. I have seen very few people like him who disgrace themselves. He is foolish, drunkard, full of inferiority complex and unwise. When he appeared in front of the caliph and his companions after the demise of Hasan bin Ali, by Allah, I was not surprised. I had never expected him to do so. When he (Imam) fell sick, he sent his men to my father and informed about the illness of ibn al-Ridha. Immediately, he mounted a horse and moved towards Darul Khilafa. Then He came back hurriedly, accompanied by five reliable servants of the master of faithful. One of them was Nahrir. He ordered the servants to keep a vigil on the house of Hasan bin Ali and gather information about him from time to time. He called a group of informers and asked them to visit him from time to time. After two days, a person informed that Imam has become very weak. My father started out to meet him and stayed with him till morning and then ordered his servants to stay with him. Then he called chief justice and ordered him to select ten such persons from the community who were known for their honesty and trustworthiness. The selected persons were thus sent to the house of (Imam) Hasan. They were ordered to stay there day and night. They were supposed to stay in his house till his demise. After a few days of the month of Rabi I, 260 A.H. passed by, the news spread in entire Samarrah that ibn al-Ridha had passed away. The caliph sent a few persons for enquiry. Those persons sealed everything of Imam. They wanted to see the sons and heirs. Such women were brought who could detect the pregnancy. They checked all the wives of Imam. Some of them informed that one of the slave-girls was pregnant. She was kept inside a room under close observation of a man named Nahrir, his companions and a few women. Then he made preparations for the rites of Imam. He closed all the markets. My father, people of Bani Hashim, soldiers, secretaries and other people attended his funeral. It was like a judgment-day in Samarrah. When the rites were completed, the caliph called Abu Isa ibn Mutawakkil and asked him to offer funeral prayer. The coffin was prepared for prayer and Abu Isa moved near it and removed the cloth off the face of Imam and addressed the people, “This is Hasan bin Ali bin Muhammad bin al-Ridha who died a natural death and the servants of Amirul Momineen, and so-and-so judges are witness to it. Then he covered his face and stood up to offer the funeral prayer. He recited five takbirs and the bier was ordered to be lifted. The bier was taken from his house and the Imam was buried near the grave of his father. When the people dispersed after burying him, the caliph and his companions began looking for the Imam’s son. They raided his houses. They halted the distribution of his property among heirs and the slave-girl who supposed to be pregnant was watched for about two years by the same people. Then his property was divided amongst the mother of Imam and his brother, Ja’far. His mother claimed that she had the will of Imam regarding distribution of wealth and proved it in front of the chief justice. The caliph was constantly in search of his son during this time. Ja’far came to my father after distribution of wealth and said, “Give me the rank of my father and my brother. I shall pay twenty thousand dinar every year.” My father scolded him and said: Get lost, you king of foolishness. If your people consider you Imam there is no need for any ruler to declare you as such. However, if you don’t have such a rank among them then we cannot give it to you. You are a degraded and a lowly person.” Then his entry into the court was banned by my father. After my father’s death, we left that place. The conditions remained the same and the caliph was in search of Hasan’s till even today. Is something superior to death? How is it possible to deny a fact seen with one’s eyes? The king didn’t stop looking for his son because he had heard that a son was already born a few years before the martyrdom of his father and Imam had presented his son to his companions and said: He will be your Imam after me. He will be my successor. Follow him after me and do not get divided. If you get divided in the matter of religion, you will be destroyed. You will not see him from now on. Then Imam made his son disappear and he did not appear again. Hence, the king was continuously on a lookout for him.

وَ قَدْ رُوِيَ‌ أَنَّ صَاحِبَ هَذَا الْأَمْرِ هُوَ الَّذِي تُخْفَى وِلَادَتُهُ عَلَى النَّاسِ وَ يَغِيبُ عَنْهُمْ شَخْصُهُ لِئَلَّا يَكُونَ لِأَحَدٍ فِي عُنُقِهِ بَيْعَةٌ إِذَا خَرَجَ وَ أَنَّهُ هُوَ الَّذِي يُقْسَمُ مِيرَاثُهُ وَ هُوَ حَيٌّ. و قد أخرجت ذلك مسندا في هذا الكتاب في موضعه و قد كان مرادنا بإيراد هذا الخبر تصحيحا لموت الحسن بن علي عليه السلام فلما بطل وقوع الغيبة لمن ادعيت له من محمد بن علي ابن الحنفية و الصادق جعفر بن محمد و موسى بن جعفر و الحسن بن علي العسكري عليه السلام بما صح من وفاتهم فصح وقوعها بمن نص عليه النبي و الأئمة الأحد عشر ص و هو الحجة بن الحسن بن علي بن محمد العسكري عليه السلام و قد أخرجت الأخبار المسندة في ذلك الكتاب في أبواب النصوص عليه ص. و كل من سألنا من المخالفين عن القائم عليه السلام لم يخل من أن يكون قائلا بإمامة الأئمة الأحد عشر من آبائه عليه السلام أو غير قائل بإمامتهم فإن كان قائلا بإمامتهم لزمه القول بإمامة الإمام الثاني عشر لنصوص آبائه الأئمة عليه السلام عليه باسمه و نسبه و إجماع شيعتهم على القول بإمامته و أنه القائم الذي يظهر بعد غيبة طويلة فيملأ الأرض قسطا و عدلا كما ملئت جورا و ظلما و إن لم يكن السائل من القائلين بالأئمة الأحد عشر عليه السلام لم يكن له علينا جواب في القائم الثاني عشر من الأئمة عليه السلام و كان الكلام بيننا و بينه في إثبات إمامة آبائه الأئمة الأحد عشر عليه السلام و هكذا لو سألنا يهودي فقال لنا لم صارت الظهر أربعا و العصر أربعا و العتمة أربعا و الغداة ركعتين و المغرب ثلاثا لم يكن له علينا في ذلك جواب بل لنا أن نقول له إنك منكر لنبوة النبي الذي أتى بهذه الصلوات و عدد ركعاتها فكلمنا في نبوته و إثباتها فإن بطلت بطلت هذه الصلوات و سقط السؤال عنها و إن ثبتت نبوته ص لزمك الإقرار بفرض هذه الصلوات على عدد ركعاتها لصحة مجيئها عنه و اجتماع أمته عليها عرفت علتها أم لم تعرفها و هكذا الجواب لمن سأل عن القائم عليه السلام حذو النعل بالنعل.

It is narrated that occultation is for one whose birth is secret and who disappeared from the sight of people so that when he reappears, there would be no one who has allegiance from him. He is the very person whose property was distributed among his heirs even though he was alive. I have narrated this tradition in this book along with its chain of narrators in an appropriate place. The reason behind narrating this tradition was to prove that Imam Hasan bin Ali (as) was already martyred. Therefore all the claims of occultation of Muhammad bin Hanafiyyah, Imam Ja’far bin Muhammad al-Sadiq, Imam Musa bin Ja’far and Imam Hasan bin Ali al-Askari (as) are incorrect. When they were martyred, it was known that occultation is for one about whom the Holy Prophet and the eleven Imams have predicted to be Hujjat (proof), the son of Imam Hasan bin Ali bin Muhammad al-Askari (as). I have narrated the tradition in this matter along with the chain of narrators in the chapters discussing the predictions about Imam.   The people questioning us about the Qaim fall under two categories namely, those who follow our eleven Imams and those who don’t. If a person believes in eleven Imams then it is necessary for him to have faith in the twelfth Imam as well because the statements of his father who was an Imam are present about the Imamate of his son along with his name and lineage. All his Shias believe that he is an Imam and Qaim and he shall reappear after a long occultation and fill the earth with justice as it would have been filled with injustice. If the questioner is not a believer in eleven Imams then it is not necessary for us to reply him. Instead we will have to prove to him the Imamate of eleven Imams before Imam Qaim. It is like a Jew asking us why do you offer four rakat for Zuhr, Asr and Isha prayer, two rakat for Fajr prayer and three rakat for Maghrib prayer? It would not be necessary for us to reply him. It is necessary that we tell him, “You deny the prophet who brought orders of these prayers. Let us make the matter of prophethood clear first. Salaat would not be clear to you unless you accept prophethood. Otherwise it is not necessary for you to ask. If prophethood is proved, you will automatically consider Salaat as an obligation along with the specified number of rakats because the authenticity of the person who brought those orders is proved and his Ummah agrees with it whether you know the reason behind it or not. The same is the case with a disbeliever who asks about the Qaim. [chapter:Why did the occultation occur for him and not for those who preceded him?]  أن الغيبة ما بالها وقعت فيه عليه السلام دون من تقدمه

جواب عن اعتراض‌: و قد يعترض معترض جاهل بآثار الحكمة غافل عن مستقيم التدبير لأهل الملة بأن يقول ما بال الغيبة وقعت بصاحب زمانكم هذا دون من تقدم من آبائه الأئمة بزعمكم و قد نجد شيعة آل محمد عليه السلام في زماننا هذا أحسن حالا و أرغد عيشا منهم في زمن بني أمية إذ كانوا في ذلك الزمان مطالبين بالبراءة من أمير المؤمنين عليه السلام إلى غير ذلك من أحوال القتل و التشريد و هم في هذا الحال وادعون سالمون قد كثرت شيعتهم و توافرت أنصارهم و ظهرت كلمتهم بموالاة كبراء أهل الدولة لهم و ذوي السلطان و النجدة منهم. فأقول و بالله التوفيق إن الجهل غير معدوم من ذوي الغفلة و أهل التكذيب و الحيرة و قد تقدم من قولنا إن ظهور حجج الله عليه السلام و استتارهم جرى في وزن‌ الحكمة حسب الإمكان و التدبير لأهل الإيمان و إذا كان ذلك كذلك فليقل ذوو النظر و التمييز إن الأمر الآن و إن كان الحال كما وصفت أصعب و المحنة أشد مما تقدم من أزمنة الأئمة السالفة عليه السلام و ذلك أن الأئمة الماضية أسروا في جميع مقاماتهم إلى شيعتهم و القائلين بولايتهم و المائلين من الناس إليهم حتى تظاهر ذلك بين أعدائهم أن صاحب السيف هو الثاني عشر من الأئمة عليه السلام و أنه عليه السلام لا يقوم حتى تجي‌ء صيحة من السماء باسمه و اسم أبيه و الأنفس منيته‌ على نشر ما سمعت و إذاعة ما أحست فكان ذلك منتشرا بين شيعة آل محمد ص و عند مخالفيهم من الطواغيت و غيرهم و عرفوا منزلة أئمتهم من الصدق و محلهم من العلم و الفضل و كانوا يتوقفون عن التسرع إلى إتلافهم و يتحامون القصد لإنزال المكروه بهم مع ما يلزم من حال التدبير في إيجاب ظهورهم كذلك ليصل كل امرئ منهم إلى ما يستحقه من هداية أو ضلالة كما قال الله تعالى‌ مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَ مَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِداً و قال الله عز و جل‌ وَ لَيَزِيدَنَّ كَثِيراً مِنْهُمْ ما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ طُغْياناً وَ كُفْراً فَلا تَأْسَ عَلَى الْقَوْمِ الْكافِرِينَ‌  و هذا الزمان قد استوفى أهله كل إشارة من نص و آثار فتناهت بهم الأخبار و اتصلت بهم الآثار إلى أن صاحب هذا الزمان عليه السلام هو صاحب السيف و الأنفس منيته‌ على ما وصفنا من نشر ما سمعت و ذكر ما رأت و شاهدت فلو كان صاحب هذا الزمان عليه السلام ظاهرا موجودا لنشر شيعته ذلك و لتعداهم إلى مخالفيهم بحسن ظن بعضهم بمن يدخل فيهم و يظهر الميل إليهم و في أوقات الجدال بالدلالة على شخصه و الإشارة إلى مكانه كفعل‌ هِشَامِ بْنِ الْحَكَمِ مَعَ الشَّامِيِّ وَ قَدْ نَاظَرَهُ بِحَضْرَةِ الصَّادِقِ ع‌ فَقَالَ الشَّامِيُّ لِهِشَامٍ مَنْ هَذَا الَّذِي تُشِيرُ إِلَيْهِ وَ تَصِفُهُ بِهَذِهِ الصِّفَاتِ قَالَ هِشَامٌ هُوَ هَذَا وَ أَشَارَ بِيَدِهِ إِلَى الصَّادِقِ ع. فكان يكون ذلك منتشرا في مجالسهم كانتشاره بينهم مع إشارتهم إليه بوجود شخصه و نسبه و مكانه ثم لم يكونوا حينئذ يمهلون و لا ينظرون كفعل فرعون في قتل أولاد بني إسرائيل للذي قد كان ذاع منهم و انتشر بينهم من كون موسى عليه السلام بينهم و هلاك فرعون و مملكته على يديه و كذلك كان فعل نمرود قبله في قتل أولاد رعيته و أهل مملكته في طلب إبراهيم عليه السلام زمان انتشار الخبر بوقت ولادته و كون هلاك نمرود و أهل مملكته و دينه على يديه كذلك طاغية زمان وفاة الحسن بن علي عليه السلام والد صاحب الزمان عليه السلام و طلب ولده و التوكيل بداره و حبس جواريه و انتظاره بهن وضع الحمل الذي كان بهن‌ فلو لا أن إرادتهم كانت ما ذكرنا من حال إبراهيم و موسى عليه السلام لما كان ذلك منهم و قد خلف عليه السلام أهله و ولده و قد علموا من مذهبه و دينه أن لا يرث مع الولد و الأبوين أحد إلا زوج أو زوجة كلا ما يتوهم غير هذا عاقل و لا فهم غير هذا مع ما وجب من التدبير و الحكمة المستقيمة ببلوغ غاية المدة في الظهور و الاستتار فإذا كان ذلك كذلك وقعت الغيبة فاستتر عنهم شخصه و ضلوا عن معرفة مكانه ثم نشر ناشر من شيعته شيئا من أمره بما وصفناه و صاحبكم في حال الاستتار فوردت عادية من طاغوت الزمان أو صاحب فتنة من العوام تفحص عما ورد من الاستتار و ذكر من الأخبار فلم يجد حقيقة يشار إليها و لا شبهة يتعلق بها انكسرت العادية و سكنت الفتنة و تراجعت الحمية فلا يكون حينئذ على شيعته و لا على شي‌ء من أشيائهم‌ لمخالفيهم متسلق و لا إلى اصطلامهم سبيل متعلق‌ و عند ذلك تخمد النائرة و ترتدع العادية فتظاهر أحوالهم عند الناظر في شأنهم و يتضح للمتأمل أمرهم و يتحقق المؤمن المفكر في مذهبهم فيلحق بأولياء الحجة من كان في حيرة الجهل و ينكشف عنهم ران الظلمة عند مهلة التأمل للحق‌ بيناته و شواهد علاماته كحال اتضاحه و انكشافه عند من يتأمل كتابنا هذا مريدا للنجاة هاربا من سبل الضلالة ملتحقا بمن سبقت لهم من الله الحسنى فآثر على الضلالة الهدى.

Sometimes an objection is raised in the interest of an ignorant community or by unlearned person: Why is occultation only for your Imam and not for his ancestors who are also considered as Imams by you? We see that the Shias of the progeny of Muhammad are facing much easier circumstances as compared to those during the time of Bani Umayyah. During that time, Shias were forced to shun the master of faithful, Ali ibn Abi Talib. They had to suffer heinous atrocities like killings and threats etc. Shias are safe today and continuously increasing in number. They are becoming famous because of the love of rulers for them.  I would reply this question with the help of Allah. Surely, ignorance is not away from careless, liars and doubters. We have already discussed that the state of the proof of Allah either apparent or hidden is based upon divine wisdom. It is according to the faith and understanding of believers. If this is the case then we can say that if the circumstances were stern during the times of previous Imams then the Imams used to inform their near ones among their followers. Slowly, it became known to his enemies that the twelfth among the Imams is the bearer of sword. He will not reappear till he is called out by his full name from the heaven. Now the people were eager to publish what they had heard and spread it everywhere. This was known to the Shias and enemies of the progeny of Muhammad. They were aware of the true status of our Imams, their knowledge and excellence and kept away from hurting them because the divine wisdom demanded that they remain apparent so that a person can choose right or wrong depending on his worth. As the Almighty Allah says: «Whomsoever Allah guides, he is the rightly guided one, and whomsoever He causes to err, you shall not find for him any friend to lead (him) aright.» (18:17) And the Almighty Allah says: «And surely that which has been revealed to you from your Lord shall make many of them increase in inordinacy and unbelief; grieve not therefore for the unbelieving people.» (5:68)  In this age, the guidance of people through traditions is completed. The number of traditions have reached its maximum. The signs have become manifest that Imam of this time is the bearer of sword and people are eager to publish what they have heard and seen. If Imam would have been apparent now Shias would have spread this news and it would have reached his enemies because many of the Shias speak well about those persons who have become very familiar to them and express their love to them. They point out the status of Imam as Hisham bin al-Hakam pointed at Imam Ja’far Sadiq during a debate with a Syrian. The Syrian asked Hisham: Who is the person you refer to and describe his attributes? Hisham said: He is that person. Saying this he pointed at Imam Ja’far Sadiq. If this would have been the case, people would have known well the name, lineage and location of Imam. Then his enemies would not have given them a single chance. Firon used to kill the children of Bani Israel because he had known from the people that Musa is one of them and is going to destroy him. Similarly, Nimrod killed the children of his people in order to avoid the birth of Prophet Ibrahim who was believed to come and put an end to the reign of Nimrod and his men.  The condition was same during the reign of caliph who was in search of the son of Imam Hasan bin Ali al-Askari (as). He kept a close watch on the house of Imam and his wives so that they come to know of any newborn immediately. If they did not have intentions like the rulers during the time of Prophet Ibrahim and Musa then they would not have done so. Imam Hasan (as) had left behind his family and a son. They knew that according to religion, only wife and husband are entitled to inheritance as long as parents or sons who are alive. Thus an intelligent person cannot understand anything except this. Divine wisdom demands him to remain in occultation for a fixed period and then reappear. Thus Imam is in occultation and hidden. People are not aware of his place of residence. If one of the Shias spread the news about him in such a state as we have discussed earlier that he is hiding and if a mischievous group would have tried to search him after knowing the traditions about his occultation then they would not have found the person being talked of. We do not find a doubt about him so that this group would have dispersed, mischief would come to an end and anger would calm down. In such circumstances, the enemies would have an excuse to take a step against Shias and issues related to him. They would not have any option. The fire of enmity and hatred will be extinguished. That group will keep away from enmity. His attributes will become evident and those who ponder about him will have their doubts cleared. A believer and a researcher will plunge into the details of his sect and an ignorant person will adjoin the friends of the proof of Allah. The conspiracies about denying right to unjust would become manifest to them when they get clear proofs during their research. It is just like they would be clear after pondering over the content of this book. They would be included among those who seek salvation and run away from misguidance. They would adjoin those who have received bounties from Allah earlier and thus, they prefer the way of guidance over a misleading path.