Hadith 1حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ مُحَمَّدٍ الْعَطَّارُ النَّيْسَابُورِيُّ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدِ [بْنِ] قُتَيْبَةَ النَّيْسَابُورِيُّ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ حَيَّانَ السَّرَّاجِ قَالَ سَمِعْتُ السَّيِّدَ بْنَ مُحَمَّدٍ الْحِمْيَرِيَّ يَقُولُ كُنْتُ أَقُولُ بِالْغُلُوِّ وَ أَعْتَقِدُ غَيْبَةَ مُحَمَّدِ بْنِ عَلِيٍّ ابْنِ الْحَنَفِيَّةِ قَدْ ضَلَلْتُ فِي ذَلِكَ زَمَاناً فَمَنَّ اللَّهُ عَلَيَّ بِالصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عليه السلام وَ أَنْقَذَنِي بِهِ مِنَ النَّارِ وَ هَدَانِي إِلى سَواءِ الصِّراطِ فَسَأَلْتُهُ بَعْدَ مَا صَحَّ عِنْدِي بِالدَّلَائِلِ الَّتِي شَاهَدْتُهَا مِنْهُ أَنَّهُ حُجَّةُ اللَّهِ عَلَيَّ وَ عَلَى جَمِيعِ أَهْلِ زَمَانِهِ وَ أَنَّهُ الْإِمَامُ الَّذِي فَرَضَ اللَّهُ طَاعَتَهُ وَ أَوْجَبَ الِاقْتِدَاءَ بِهِ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ قَدْ رُوِيَ لَنَا أَخْبَارٌ عَنْ آبَائِكَ عليه السلام فِي الْغَيْبَةِ وَ صِحَّةِ كَوْنِهَا فَأَخْبِرْنِي بِمَنْ تَقَعُ فَقَالَ عليه السلام إِنَّ الْغَيْبَةَ سَتَقَعُ بِالسَّادِسِ مِنْ وُلْدِي وَ هُوَ الثَّانِي عَشَرَ مِنَ الْأَئِمَّةِ الْهُدَاةِ بَعْدَ رَسُولِ اللَّهِ ص أَوَّلُهُمْ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ آخِرُهُمُ الْقَائِمُ بِالْحَقِّ بَقِيَّةُ اللَّهِ فِي الْأَرْضِ وَ صَاحِبُ الزَّمَانِ وَ اللَّهِ لَوْ بَقِيَ فِي غَيْبَتِهِ مَا بَقِيَ نُوحٌ فِي قَوْمِهِ لَمْ يَخْرُجْ مِنَ الدُّنْيَا حَتَّى يَظْهَرَ فَيَمْلَأَ الْأَرْضَ قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ جَوْراً وَ ظُلْماً.
قَالَ السَّيِّدُ فَلَمَّا سَمِعْتُ ذَلِكَ مِنْ مَوْلَايَ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عليه السلام تُبْتُ إِلَى اللَّهِ تَعَالَى ذِكْرُهُ عَلَى يَدَيْهِ وَ قُلْتُ قَصِيدَتِيَ الَّتِي أَوَّلُهَا- فَلَمَّا رَأَيْتُ النَّاسَ فِي الدِّينِ قَدْ غَوَوْا، تَجَعْفَرْتُ بِاسْمِ اللَّهِ فِيمَنْ تَجَعْفَرُوا، وَ نَادَيْتُ بِاسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ، وَ أَيْقَنْتُ أَنَّ اللَّهَ يَعْفُو وَ يَغْفِرُ، وَ دِنْتُ بِدِينِ اللَّهِ مَا كُنْتُ دَيِّناً، بِهِ وَ نَهَانِي سَيِّدُ النَّاسِ جَعْفَرٌ، فَقُلْتُ فَهَبْنِي قَدْ تَهَوَّدْتُ بُرْهَةً، وَ إِلَّا فَدِينِي دِيْنُ مَنْ يَتَنَصَّرُ، وَ إِنِّي إِلَى الرَّحْمَنِ مِنْ ذَاكَ تَائِبٌ، وَ إِنِّي قَدْ أَسْلَمْتُ وَ اللَّهُ أَكْبَرُ، فَلَسْتُ بِغَالٍ مَا حَيِيتُ وَ رَاجِعٍ، إِلَى مَا عَلَيْهِ كُنْتُ أُخْفِي وَ أُظْهِرُ، وَ لَا قَائِلٍ حَيٌّ بِرَضْوَى مُحَمَّدٌ، وَ إِنْ عَابَ جُهَّالٌ مَقَالِي وَ أَكْثَرُوا، وَ لَكِنَّهُ مِمَّنْ مَضَى لِسَبِيلِهِ، عَلَى أَفْضَلِ الْحَالاتِ يُقْفَى وَ يُخْبَرُ، مَعَ الطَّيِّبِينَ الطَّاهِرِينَ الْأُولَى لَهُمْ، مِنَ الْمُصْطَفَى فَرْعٌ زَكِيٌّ وَ عُنْصُرٌ.
أيا راكبا نحو المدينة جسرة * عذافرة يطوى بها كل سبسب إذا ما هداك الله عاينت جعفرا * فقل لولي الله وابن المهذب ألا يا أمين الله وابن أمينه * أتوب إلى الرحمن ثم تأوبي إليك من الامر الذي كنت مطنبا * أحارب فيه جاهدا كل معرب وما كان قولي في ابن خولة مطنبا * معاندة مني لنسل المطيب ولكن روينا عن وصي محمد * وما كان فيما قال بالمتكذب بأن ولي الأمر يفقد لا يرى * ستيرا كفعل الخائف المترقب فتقسم أموال الفقيد كأنما * تغيبه بين الصفيح المنصب فيمكث حينا ثم ينبع نبعة * كنبعة جدي من الأفق كوكب يسير بنصر الله من بيت ربه * على سؤدد منه وأمر مسبب يسير إلى أعدائه بلوائه * فيقتلهم قتلا كحران مغضب فلما روى أن ابن خولة غائب * صرفنا إليه قولنا لم نكذب وقلنا هو المهدي والقائم الذي * يعيش به من عدله كل مجدب فان قلت لا فالحق قولك والذي * أمرت فحتم غير ما متعصب واشهد ربي أن قولك حجة * على الناس طرا من مطيع ومذنب بأن ولي الأمر والقائم الذي * تطلع نفسي نحوه بتطرب له غيبة لابد من أن يغيبها * فصلى عليه الله من متغيب فيمكث حينا ثم يظهر حينه * فيملك من في شرقها والمغرب بذاك أدين الله سرا وجهرة * ولست وإن عوتبت فيه بمعتب وكان حيان السراج الراوي لهذا الحديث من الكيسانية، ومتى صح موت محمد بن علي ابن الحنفية بطل أن تكون الغيبة التي رويت في الاخبار واقعة به.
It is narrated from Abdul Wahid bin Muhammad al-Ataa Nishapuri from Ali bin Muhammad Qutaibah Nishapuri from Hamadan bin Sulaiman from Muhammad bin Ismail bin Bazya from Hayyan al-Siraj from Sayyid bin Muhammad Himyari that he said: “In the beginning I used to harbor extremist beliefs and had faith in the occultation of Muhammad bin Ali ibn Hanafiyyah and a long period of time passed in this way in deviation and misguidance. After that the Almighty Allah favored me through Ja’far bin Muhammad Sadiq (as) and saved me from the fire of Hell and guided me to the Right Path. Thus I asked the Holy Imam (as) one day: I found in you those signs and qualities by which it was proved for me and all the people of your time that you are the Divine Proof and that only you are that Imam whose obedience has been compulsory by Allah and made following you incumbent on all. O son of Allah’s Messenger, traditions have been recorded from your purified ancestors about occultation, stating that it is certain to happen, so please tell us with whom it would occur. He replied: Indeed this occultation shall happen with my sixth descendant and the twelfth of the guiding Imams after the Messenger of Allah (sw), the first of whom is Amirul Momineen Ali (as) and the last is Qaim bil Haqq (one who will rise with the truth). He shall be the remnant of Allah on His earth and the Master of the Age. By Allah, even if his occultation becomes as long as the age of Nuh (as) he will not depart from the world without reappearing and filling up the earth with justice and equity in the same way as it would be fraught with injustice and oppression.
The Sayyid says that when he heard this from his master Ja’far bin Muhammad as-Sadiq (as), he repented to Allah in his presence and composed a panegyric beginning with his observation that people had become deviated in matters of religion, prompting him to become a Ja’fari with others in the name of Allah. He called upon Allah, affirming that only Allah is the Greatest, and became certain that He is forgiving and condoning. He adopted the religion of Allah instead of the one he had previously followed, from which Ja’far had restrained him. He reflected that even if he had remained a Jew or a Christian for a time, he was among those who repent to the Beneficent and had certainly accepted Islam, recognizing Allah as the Greatest. He resolved not to hold extremist beliefs nor to revert to what he had previously concealed or displayed. He clarified that he did not hold the confession that Muhammad is in Razwa, despite criticism and excess from the ignorant. Rather, he affirmed that Muhammad bin Hanafiyyah had passed away in the best conditions, among the pure, chaste, and purified descendants of Mustafa.
Al-Saduq says that he composed a panegyric addressing a rider valiantly marching towards Medina, crossing deserts like a lion. When guided by Allah to meet Ja’far, one should speak to this friend of Allah and son of the cultured one, seeking forgiveness from the Beneficent Lord and turning back from any exaggeration in belief. The speaker commits to fighting like a holy warrior against the uncultured, clarifying that any harshness towards the son of Khawla was not out of enmity toward the pure and chaste progeny. They acknowledge receiving tradition from the successor of Muhammad, affirming that the master of the affair remains concealed, hiding out of fear, and that his properties are treated as if he were dead and buried. He will remain hidden for a time and then reappear like a shooting star on the horizon, with Allah’s help setting out from the House of his Lord with leadership and command. He will advance against his enemies, defeating them as fiercely as uncontrollable horses. Upon the disappearance of the son of Khawla, they declared him the Mahdi and Qa’im, whose justice will bring happiness to the oppressed. Denial of this is acknowledged but the statement is affirmed as sure and unbiased, with God as witness to its truth for all people. The master of the affair and Qa’im is a source of yearning and anxiety for the heart, undergoing a necessary occultation by Allah’s mercy. He will wait and then reappear according to his schedule, ruling over east and west. Faith in him remains steadfast whether he is seen or concealed, regardless of ridicule. Hayyan Siraj, the narrator, is noted to be from the Kaisaniyah sect, and thus if Muhammad bin Hanafiyyah’s death is proven, all traditions about his occultation become invalid.
