The Book of Occultation

His Miracles Manifested and Some Narratives of His Emissaries

1- Al-Ghaiba of Sheikh Tusi: ‘Ali Ibn al-Husain Ibn ‘Ali Ibn Bābawaiy says, A congregation of my compatriots who were in Baghdad in the year in which the Karamathians raided the pilgrims of Mecca, and that is the year in which meteoroids fell, narrated that my father (a.s) wrote to the Sheikh Abu al-Qāsim al-Husain Ibn Rūh, may Allah sanctify his tomb, seeking permission to go for Hajj. The answer came, “Do not go in this year.” My father returned a reply, saying, “It is an obligatory pledge. Is it permissible for me not to go?” The answer came, “If you must perform, then be in the last caravan.” My father traveled with the last caravan and his life was saved. All the people in other caravans that were ahead of him were killed.

2- Al-Ghaiba of Sheikh Tusi: Abu Ja‘far al-Marwazi says, Ja‘far Ibn Muhammad Ibn ‘Omar and a number of others came to the ‘Askar and were there in the days when Abu Muhammad (a.s) was alive. Amongst them was ‘Ali Ibn Ahmad Ibn Tanīn. Ja‘far Ibn Muhammad Ibn ‘Omar wrote a letter asking permission to enter the tomb. ‘Ali Ibn Ahmad said to him, “Do not write my name. I am not seeking permission.” Ja‘far Ibn Muhammad did not write his name and the reply came, “Enter you and the one who did not seek permission.”

3- Al-Kharā’ij wa al-Jarā’ih: It has been narrated from Lady Hakīma: I entered upon Abu Muhammad (a.s) forty days after the delivery of Narjis. I saw our master the Patron of the Age, walking in the house. I have never seen a tongue as eloquent as his. Abu Muhammad (a.s) smiled and said, “We the congregation of the Imams grow in a day as others grow in a year.” She said, I later asked Abu Muhammad about him. He said, “We entrusted him to the one the mother of Moses entrusted her son to.”

4- Al-Kharā’ij wa al-Jarā’ih: It has been narrated from Muhammad Ibn Hārūn al-Hamdāni: I owed five hundred dinārs as religious dues for which I was very uneasy. Then I said to myself, I have stores which I had bought for five hundred and thirty dinārs.

ما ظهر من معجزاته صلوات اللـّه عليه وفيه بعض أحواله وأحوال سفرائه {dir="RTL"}

1- الغيبة للشيخ الطوسي: جماعة، عن الحسين بن علي بن بابويه قال: حدثني جماعة من أهل بلدنا المقيمين كانوا ببغداد في السنة التي خرجت القرامطة على الحاج وهي سنة تناثر الكواكب أن والدي K كتب إلى الشيخ أبي القاسم الحسين بن روح قدس الله روحه يستأذن في الخروج إلى الحج فخرج في الجواب: لا تخرج في هذه السنة فأعاد وقال: هو نذر واجب أفيجوز لي القعود عنه فخرج في الجواب إن كان لابد فكن في القافلة الاخيرة وكان في القافلة الاخيرة فسلم بنفسه وقتل من تقدمه في القوافل الاخر.

2- الغيبة للشيخ الطوسي: روى الشلمغاني في كتاب الاوصياء: أبو جعفر المروزي قال: خرج جعفر بن محمد بن عمر وجماعة إلى العسكر ورأوا أيام أبي محمد (ع) في الحياة وفيهم علي بن أحمد بن طنين فكتب جعفر بن محمد بن عمر يستأذن في الدخول إلى القبر فقال له علي بن أحمد: لا تكتب اسمي فاني لا أستأذن فلم يكتب اسمه فخرج إلى جعفر: ادخل أنت ومن لم يستأذن.

3- الخرائج والجرائح: روي عن حكيمة قالت: دخلت على أبي محمد (ع) بعد أربعين يوما من ولادة نرجس فإذا مولانا صاحب الزمان يمشي في الدار فلم أر لغة أفصح من لغته فتبسم أبو محمد (ع) فقال: إنا معاشر الائمة ننشأ في يوم كما ينشأ غيرنا في سنة قال: ثم كنت بعد ذلك أسأل أبا محمد عنه فقال: استودعناه الذي استودعته ام موسى ولدها.

4- الخرائج والجرائح: روي عن محمد بن هارون الهمداني قال كان علي خمسمائة دينار وضقت بها ذرعا ثم قلت في نفسي: لي حوانيت اشتريتها بخمسمائة دينار وثلاثين ديناراً.

I set them aside to sell them for five hundred dinārs, and by Allah, I had neither spoken nor conversed about it, that the Imam (a.s) wrote to Muhammad Ibn Ja‘far, “Take the stores from Muhammad Ibn Hārūn in exchange of the five hundred dinārs he owes us.”

5- Al-Kharā’ij wa al-Jarā’ih: Muhammad Ibn Yusuf al-Shāshi narrates, When I returned from Iraq, there was a man with us called Muhammad Ibn al-Hasīn al-Kātib, who had collected money for the Imam of the Age. He asked me about the Imam; so, I informed him of the proofs I had seen. He said, “I have money for the Imam of the Age. What do you say I should do with it?” I said, “Send them to Hājiz.” He asked, “Anyone above the Hājiz?” I said, “Yes, the Sheikh.” He said, “When Allah asks me about it, I will say you said so.” I said, “Yes.”I left and then saw him years later. He said, “I was leaving for Iraq and with me was the money for the Imam of the Age. I must tell you that I sent two hundred dinārs with al-‘Ābid Ibn Ya‘li al-Fārsi and Ahmad Ibn ‘Ali al-Kulthumi and wrote to the Imam about it and asked him for his prayers. The answer came to what I had sent, articulating that I was holding one thousand dinārs and had sent him only two hundred dinārs, because I had doubts and the rest of his money was still with me. It was as he had said. He had added, ‘If you want to transact through anyone, you must refer to Abu al-Husain al-Asadi in Ray.’” I asked, “Was it as he had written to you?” He said, “Yes. I had sent two hundred dinārs, because I had doubts. Then Allah removed my doubts.” Hājiz died after two or three days. I went and told him about his death. He became much sorrowful. I said to him, “Grieve not. It was in his letter to you. His informing that the money was a thousand dinārs and then ordering you to act through al-Asadi was because he knew Hājiz would die.”

6- Al-Kharā’ij wa al-Jarā’ih: Muhammad Ibn al-Husain says, al-Tamīmī narrated to me from a man from Astarabad, saying, I went to al-‘Askar with thirty dinārs in an enfolder. One of these coins was a Syrian dinār. I reached the gate and as I was sitting there, a bondmaid or a page, which I don’t clearly remember, came out and said, “Give me what you have brought.” I said, “I don’t have anything.” The person returned and then came back again and said, “You have thirty dinārs in a green enfolder, one of which is a Syrian dinār. There is also a ring.” I had forgotten about the ring. I delivered them to him and took the ring.

7- Al-Kharā’ij wa al-Jarā’ih: It has been narrated from Marūr al-Tabbākh that he said, I wrote to al-Hasan Ibn Rāshid about a severity I was experiencing at my home. I did not find him at his house and came back. I entered the city of Abu Ja‘far. As I was walking in the courtyard, a man came across me whom I had not seen. He held my hand and slipped a white sac into it. I looked; there was a writing on it, “Twelve dinārs.” There was a writing on the sac that read, “Masrūr al-Tabbākh.”

قد جعلتها للناحية بخمسمائة دينار، ولا والله ما نطقت بذلك ولا قلت، فكتب (ع) إلى محمد بن جعفر: اقبض الحوانيت من محمد بن هارون بخمسمائة دينار التي لنا عليه.

5- الخرائج والجرائح: روى محمد بن يوسف الشاشي أنني لما انصرفت من العراق كان عندنا رجل بمرو يقال له: محمد بن الحصين الكاتب، وقد جمع مالا للغريم، قال: فسألني عن أمره فأخبرته بما رأيته من الدلائل فقال: عندي مال للغريم فما تأمرني؟ فقلت: وجه إلى حاجز فقال لي: فوق حاجز أحد؟ فقلت: نعم الشيخ فقال: إذا سألني الله عن ذلك أقول إنك أمرتني؟ قلت: نعم، وخرجت من عنده فلقيته بعد سنين فقال: هو ذا أخرج إلى العراق ومعي مال للغريم، واعلمك أني وجهت بمأتي دينار على يد العابد بن يعلى الفارسي وأحمد بن علي الكلثومي وكتبت إلى الغريم بذلك وسألته الدعاء فخرج الجواب بما وجهت، ذكر أنه كان له قبلي ألف دينار وأني وجهت إليه بمأتي دينار لاني شككت (و) أن الباقي له عندي، فكان كما وصف، قال: إن أردت أن تعامل أحدا فعليك بأبي الحسين الاسدي بالري فقلت: أكان كما كتب إليك؟ قال: نعم، وجهت بمأتي دينار لاني شككت فأزال الله عني ذلك، فورد موت حاجز بعد يومين أو ثلاثة فصرت إليه وأخبرته بموت حاجز فاغتم فقلت: لاتغتم فان ذلك في توقيعه إليك وإعلامه أن المال ألف دينار والثانية أمره بمعاملة الاسدي لعلمه بموت حاجز.

6- الخرائج والجرائح: روي محمد بن الحسين أن التميمي، حدثني عن رجل من أهل استراباد قال: صرت إلى العسكر ومعي ثلاثون دينارا في خرقة منها دينار شامي فوافيت الباب وإني لقاعد إذ خرج إلي جارية أو غلام الشك مني قال: هات ما معك! قلت: ما معي شئ فدخل ثم خرج وقال: معك ثلاثون دينارا في خرقة خضراء، منها دينار شامي وخاتم كنت نسيته فأوصلته إليه وأخذت الخاتم.

7- الخرائج والجرائح: روي عن مسرور الطباخ قال: كتبت إلى الحسن بن راشد لضيقة أصابتني فلم أجده في البيت فانصرفت فدخلت مدينة أبي جعفر فلما صرت في الرحبة حاذاني رجل لم أر وجهه وقبض على يدي ودس إلي صرة بيضاء فنظرت فإذا عليها كتابة فيها اثنى عشر دينارا وعلى الصرة مكتوب مسرور الطباخ.

8- Al-Kharā’ij wa al-Jarā’ih: Muhammad Ibn Shādhān says, Four hundred and eighty dirhams were gradually deposited with me. I made the figure five hundred from my own pocket and sent it to Muhammad Ibn Ahmad al-Qummi and did not write how much of it was mine. He sent me a letter that said, “Five hundred dirhams came, twenty of which was yours.”

9- Al-Kharā’ij wa al-Jarā’ih: We were leaving Dainawar with Ja‘far Ibn ‘Abd al-Ghaffār. The Sheikh came to us before our departure and aksed us that when we go to Ray, we had to do certain things. When we came back to Dainawar, the governorship of Ray was conferred to him after a month. I went to Ray and realized what he had said to me.

10- Al-Kharā’ij wa al-Jarā’ih: It has been narrated from Abu al-Rejā’, the Egyptian, who was one of the saints, that he said, I exited to investigate after the demise of Abu Muhammad (a.s). I said to myself, “If there is someone, he would have been known after three years.” I then heard a voice but did not see a person, which said, “O’ Nasr Ibn ‘Abd Rabbih, say to the people of Egypt, did you believe in the Messenger of Allah only after seeing him?” I did not know that my father’s name was ‘Abd Rabbih, because I was born in Madā’in and Abu ‘Abdillah al-Nawfali had taken me to Egypt and I had grown up there. When I heard the voice, I did not stumble upon anything and left.

11- Al-Kharā’ij wa al-Jarā’ih: It has been narrated from Ahmad Ibn Abi Rūh, that he said, A woman from the people of Dainawar sent for me. When I went to her, she said, “O’ Ibn Abi Ruh, you are the most trustworthy of all people in our area in religiosity and piety, and I want to vest in you a trust for which I am making you responsible to deliver and relinquish it.” I said, “Allah-willing, I will do that.” She said, “These dirhams are in this sealed sac. Don’t open it and do not look into it until you have delivered it to the one who informs you of what is in it. This is my earring which equates ten dinārs and it has three stones, valued at ten dinārs. I have a wish from the Patron of the Age. I want him to inform me about it before I ask him about it.” I asked, “What is your need?” “My mother took a loan of ten dinārs in my wedding,” she said, “I don’t know from whom. I don’t know who to pay back to. If the Imam of the Age informs you about it, I will pay it back to whoever he commands you to.” I said to myself, How am I going to say this to Ja‘far Ibn ‘Ali. Then I said, This is a dilemma between me and Ja‘far Ibn ‘Ali. I took the money and the ring and came to Baghdad. I came to Hājiz Ibn Yazīd al-Washshā’. I greeted him and sat there. He said, “Do you need something?” “This is the money,” I said, “given to me. I will not give them to you until you inform me how much it is and who has given it to me. If you inform me, I will give it to you.” “O’ Ahmad Ibn Abi Rūh,” he said, “take it to Surra Man Ra’ā.” I said, “Lā ilāha illa Allah for this. What an extreme thing has she desired!” I came out and went to Surra Man Ra’ā. I thought I would start from Ja‘far; but then I thought and said, I will start with them, and if they are able to inform me of this clandestine enterprise, then they are the ones, otherwise, I will go to Ja‘far. I went near the house of Abu Muhammad (a.s).

8- الخرائج والجرائح: عن محمد بن شاذان قال: اجتمع عندي خمسمائة درهم ناقصة عشرين فأتممتها من عندي وبعثت بها إلى محمد بن أحمد القمي ولم أكتب كم لي منها فأنفذ إلي كتابه: وصلت خمس مائة درهم لك فيها عشرون درهما.

9- الخرائج والجرائح: روي عن أبي سليمان المحمودي قال: ولينا دينور مع جعفر بن عبد الغفار فجاءني الشيخ قبل خروجنا فقال: إذا أردت الري فافعل كذا فلما وافينا دينور، وردت عليه ولاية الري بعد شهر، فخرجت إلى الري فعملت ما قال لي.

10- الخرائج والجرائح: روي عن غلال بن أحمد، عن أبي الرجاء المصري وكان أحد الصالحين قال: خرجت في الطلب بعد مضي أبي محمد (ع) فقلت في نفسي: لو كان شئ لظهر بعد ثلاث سنين فسمعت صوتا ولم أر شخصا: يا نصر بن عبد ربه، قل لاهل مصر: هل رأيتم رسول الله فآمنتم به؟ قال أبو رجاء: لم أعلم أن اسم أبي عبد ربه، وذلك أني ولدت بالمدائن فحملني أبو عبد الله النوفلي إلى مصر فنشأت بها فلما سمعت الصوم لم اعرج على شئ وخرجت.

11- الخرائج والجرائح: روي عن أحمد بن أبي روح قال: وجهت إلي امرأة من أهل دينور فأتيتها فقالت: يابن أبي روح أنت أوثق من في ناحيتنا دينا وورعا وإني اريد أن اودعك أمانة أجعلها في رقبتك تؤديها وتقوم بها، فقلت: أفعل إنشاء الله تعالى فقالت: هذه دراهم في هذا الكيس المختوم لاتحله ولا تنظر فيه حتى تؤديه إلى من يخبرك بما فيه، وهذا قرطي يساوي عشرة دنانير وفيه ثلاث حبات يساوي عشرة دنانير، ولي إلى صاحب الزمان حاجة اريد أن يخبرني بها قبل أن أسأله عنها، فقلت وما الحاجة؟ قالت: عشرة دنانير استقرضتها امي في عرسي لاأدري ممن استقرضتها ولا أدري إلى من أدفعها فان أخبرك بها فادفعها إلى من يأمرك بها. قال (فقلت في نفسي): وكيف أقول لجعفر بن علي، فقلت: هذه المحنة بيني وبين جعفر بن علي فحملت المال وخرجت حتى دخلت بغداد فأتيت حاجز بن يزيد الوشاء فسلمت عليه وجلست قال: ألك حاجة؟ قلت: هذا مال دفع إلي لا أدفعه إليك حتى تخبرني كم هو ومن دفعه إلي؟ فان أخبرتني دفعته إليك، قال: يا أحمد بن أبي روح توجه به إلى سر من رأى فقلت: لا إله إلا الله لهذا أجل شئ أردته فخرجت ووافيت سر من رأى فقلت: أبدأ بجعفر ثم تفكرت فقلت: أبدأ بهم فان كانت المحنة من عندهم وإلا مضيت إلى جعفر، فدنوت من دار أبي محمد.

A servant came out to me and said, “Are you Ahmad Ibn Abi Rūh?” I said, “Yes.” He said, “Here is a slip, read it.” It was written in it, “In the name of Allah, the Merciful, the Compassionate. O’ Ibn Abi Rūh, ‘Ātika Bint al-Dairāni entrusted you with a bag in which, you think, there is one thousand dirhams, but it is not as you think. You have delivered the trust and have not opened the bag and do not know what is in it. There are one thousand dirhams and fifty dinārs. You have an earring with you which the lady thought it equated ten dinārs. She is right with the gems therein. It has three pearls, ten dinārs their purchase value and they equate more. Give them to our bondmaid so-and-so, for we have granted them to her. Go to Baghdād and give the money to Hājiz and take from him whatever he gives you for your expenses to your house. As for the ten dinārs she believes her mother borrowed in her wedding and she does not know from whom; rather she knows, whose they are. It is Kulthūm Bint Ahmad and she is a Nāsibi, so she did not feel comfortable to give her and wanted to divide it between her sisters and asked our permission with that regard. So she may divide it amongst the weak sisters of hers. Do not, O’ Ibn Abi Rūh, return to belief in Ja‘far and to test him to inform you of these secrets. Go back to your house, for your uncle has just died and Allah has bestowed you with his house and money.”

I returned to Baghdad and gave the bag to Hājiz. He weighed it and there were one thousand dirhams and fifty dinārs. He gave me thirty dinārs and I took them and returned to the place where I had disembarked. There was someone who had come to me to inform me that my uncle had just died and that my family was asking me to come back. I went back and he had died and I inherited from him three thousand dinārs and one hundred thousand dirham.

12- Al-Kāfi: Muhammad Ibn Abi ‘Abdillah al-Sayyāri said, I delivered some commodities as religious dues to al-Marzbāni al-Hārithi. Amongst them was a gold bracelet. All were accepted but the bracelet was returned. I was ordered to break it. I broke it and there it was: Bits of iron and copper and brass were in its middle. I took them out and sent the gold and then it was accepted.

13- Al-Kāfi and Al-Irshād: ‘Ali Ibn Muhammad narrates from Abu ‘Abdillah Ibn Sālih, saying, I left in one of the years towards Baghdad. I sought permission and was denied permission. I remained twenty two days after the caravan had left towards Nahrawān. Then I was allowed to exit on Wednesday. And I was told, “Leave on Wednesday.” I exited while I was hopeless that I would join the caravan. I reached Nahrawān and the caravan was stranded there. I had barely fed my camels that the caravan left and I joined them. He had prayed for my safety and I was none but safe and all praise belongs to Allah.”

14- Al-Kāfi and al-Kharā’ij wa al-Jarā’ih and Al-Irshād: Muhammad Ibn Yusuf al-Shāshi says, I was afflicted with fistula. I had physicians examine me and spent much money over it, but the medicine did not benefit at all.

فخرج إلي خادم فقال: أنت أحمد بن أبي روح؟ قلت: نعم، قال: هذه الرقعة اقرأها فإذا فيها مكتوب: بسم الله الرحمن الرحيم يا بن أبي روح أودعتك عاتكة بنت الديراني كيسا فيه ألف درهم بزعمك، وهو خلاف ما تظن وقد أديت فيه الامانة، ولم تفتح الكيس ولم تدر ما فيه، وفيه ألف درهم وخمسون ديناراً، ومعك قرط زعمت المرأة أنه يساوي عشرة دنانير، صدقت مع الفصين اللذين فيه، وفيه ثلاث حبات لؤلؤ شراؤها عشرة دنانير وتساوي أكثر فادفع ذلك إلى خادمتنا إلى فلانة فانا قد وهبناه لها، وصر إلى بغداد وادفع المال إلى الحاجز وخذ منه ما يعطيك لنفقتك إلى منـزلك.

وأما عشرة الدنانير التي زعمت أن امها استقرضتها في عرسها وهي لا تدري من صاحبها بل هي تعلم لمن هي لكلثوم بنت أحمد وهي ناصبية فتحرجت أن تعطيها وأحبت أن تقسمها في أخواتها فأستأذنتنا في ذلك فلتفرقها في ضعفاء أخواتها. ولاتعودن يا ابن أبي روح إلى القول بجعفر والمحنة له، وارجع إلى منـزلك فان عمك قد مات، وقد رزقك الله أهله وماله فرجعت إلى بغداد.

وناولت الكيس حاجزا فوزنه فإذا فيه ألف درهم وخمسون دينارا فناولني ثلاثين دينارا وقال: امرت بدفعها إليك لنفقتك فأخذتها وانصرفت إلى الموضع الذي نزلت فيه وقد جاءني من يخبرني أن عمي قد مات وأهلي يأمروني بالانصراف إليهم فرجعت فإذا هو قد مات وورثت منه ثلاثة آلاف دينار ومائة ألف درهم.

13- الكافي والإرشاد: علي بن محمد، عن أبي عبد الله بن صالح قال: خرجت سنة من السنين إلى بغداد واستأذنت في الخروج فلم يؤذن لي فأقمت اثنين وعشرين يوما بعد خروج القافلة إلى النهروان ثم أذن لي بالخروج يوم الاربعاء وقيل لي: اخرج فيه، فخرجت وأنا آئس من القافلة أن ألحقها، فوافيت النهروان والقافلة مقيمة، فما كان إلا أن علفت جملي حتى رحلت القافلة ورحلت، وقد دعا لي بالسلامة فلم ألق سوءا والحمد لله.

14- الكافي والإرشاد: علي بن محمد، عن نصر بن صباح البلخي، عن محمد بن يوسف الشاشي قال: خرج بي ناسور فأريته الاطباء وأنفقت عليه مالاً فلم يصنع الدواء فيه شيئاً.

I wrote a letter seeking the Patron’s prayers. The reply came, “May Allah apparel you with the garment of health and make you with us in this world and the hereafter.” The Friday did not come but I was healed and the spot had become like the palm of my hand. I called a physician who was one of our scholars and showed it to him. He said, “We did not know any medicine for this. Nor has this heeling come to you but from Allah.”

15- Al-Kafi and Al-Irshād: ‘Ali Ibn Muhammad Ibn Sālih says, When my father passed away and I became in charge, my father had money–transfer-orders over people belonging to the monies of al-Gharim (meaning the Imam of the Age (a.s) Sheikh Mufīd says, “This was a code in the older days by which they Shī‘a referred to the Imam of the Age (a.s) for the sake of taqiyya). I wrote to the Imam and reported to him. He replied, “Ask them and seek the transferred amounts.” All people gave me except one man who owed a transfer-order worth four hundred dinārs. I came to him to ask him. He asked for more time and his son disrespected me and insulted me. I complained to his father. He said, “So what?” I grabbed his beard and seized his leg and pulled him to the middle of the house and gave him good many kicks. His son went out crying for help from the people of Baghdad, saying, “A Qummi, a Rāfidhi is killing my father.” A great multitude of people gathered around me.

I climbed over my courser and said, “Good for you O’ people of Baghdad! You incline towards the oppressor against the loner and the oppressed. I am from Hamdhān and am a Sunni. He is calling me a Qummi and accusing me of being a Rāfidhi so he could take my right and my money.”

They turned at him and wanted to enter his store. I calmed them down. The man who owed the money-transfer-order called me and took an oath of divorcing his wife that he would give me my money at that moment. I took the money from him.

16- Al-Irshād: Al-Hasan Ibn ‘Isā al-‘Arīdhi says, When Abu Muhammad al-Hasan Ibn ‘Ali (a.s) passed away, a man came from Egypt and brought some religious dues to Mecca for the Patron of the Order. People would come and go to him and some people told him that Abu Muhammad has passed away without leaving a heir behind; some told him that Ja‘far was the heir after him; and some told him that the heir after him was his son. He sent a man called Abu Tālib with a letter to al-‘Askar to research the situation and verify its authenticity. Abu Tālib went to Ja‘far and asked him for a proof. Ja‘far said to him, “I don’t have it ready at this time.”

The man went to the gate and submitted the book to our scholars who were assigned as emissaries. A reply came to him, “May Allah reward you with respect to your friend. He just passed away and instructed that the money that was with him to be given to a trustworthy man who would do as he pleases.” His letter had been answered and it had happened as said he had said.

فكتبت رقعة أسأل الدعاء فوقع لي: ألبسك الله العافية وجعلك معنا في الدنيا والآخرة فما أتت علي الجمعة حتى عوفيت وصار الموضع مثل راحتي فدعوت طبيبا من أصحابنا وأريته إياه فقال: ما عرفنا لهذا دواء وما جاءتك العافية إلا من قبل الله بغير حساب.

15- الكافي والإرشاد: علي بن محمد، عن محمد بن صالح قال: لما مات أبي وصار الأمر إلي كان لابي على الناس سفاتج من مال الغريم يعني صاحب الأمر (ع) قال الشيخ المفيد: وهذا رمز كانت الشيعة تعرفه قديما بينها ويكون خطابها عليه للتقية قال: فكتبت إليه اعلمه فكتب إلي: طالبهم واستقص عليهم فقضاني الناس إلا رجل واحد.

وكانت عليه سفتجة بأربعمائة دينار فجئت إليه أطلبه فمطلني واستخف بي ابنه وسفه علي، فشكوته إلى أبيه فقال: وكان ماذا؟ فقبضت على لحيته وأخذت برجله وسحبته إلى وسط الدار (وركلته ركلا كثيرا) فخرج ابنه مستغيثا بأهل بغداد يقول: قمي رافضي قد قتل والدي! فاجتمع علي منهم خلق كثير فركبت دابتي وقلت: أحسنتم يا أهل بغداد تميلون مع الظالم على الغريب المظلوم أنا رجل من أهل همذان من أهل السنة وهذا ينسبني إلى قم ويرميني بالرفض ليذهب بحقي ومالي، قال: فمالوا عليه وأرادوا أن يدخلوا إلى حانوته حتى سكنتهم وطلب إلي صاحب السفتجة أن آخذ ما فيها وحلف بالطلاق أنه يوفيني مالي في الحال فاستوفيت منه.

16- الإرشاد: ابن قولويه، عن الكليني، عن علي بن محمد، عن الحسن بن عيسى العريضي قال: لما مضى أبو محمد الحسن بن علي (ع) ورد رجل من مصر بمال إلى مكة لصاحب الأمر فاختلف عليه وقال بعض الناس: إن أبا محمد قد مضى من غير خلف، وقال آخرون: الخلف من بعده جعفر.

وقال آخرون: الخلف من بعده ولده فبعث رجلا يكنى أبو طالب إلى العسكر يبحث عن الأمر وصحته ومعه كتاب، فصار الرجل إلى جعفر وسأله عن برهان، فقال له جعفر: لا يتهيأ لي في هذا الوقت، فصار الرجل إلى الباب وأنفذ الكتاب إلى أصحابنا الموسومين بالسفارة، فخرج إليه: آجرك الله في صاحبك، فقد مات وأوصى بالمال الذي كان معه إلى ثقة يعمل فيه بما يحب واجيب عن كتابه وكان الأمر كما قيل له.

17- Al-Irshād: ‘Ali Ibn Muhammad says that a man from Ābah carried some religious dues to deliver and forgot a sword which he wanted to carry. When the things arrived, a letter came affirming their receipt, and there was written in the letter, “What happened to the sword which you forgot?”

18- Al-Irshād: Al-Hasan Ibn Muhammad al-Ash‘ari said, Letters of Abu Muhammad (a.s) about conducting with al-Junaid, the murderer of Fāris Ibn Hātam Ibn Māhawayh, and Abu al-Hasan and another person used to come. And when Abu Muhammad (a.s) died, letters resumed about conducting with Abu al-Hasan and his friend, but nothing came about al-Junaid. I was sad because of it. Then came the news of al-Junaid’s death.

19- Kitāb al-Nujūm: Abu al-‘Abbās says, I returned from Ardabīl to Dainawar, intending to go for Hajj. This was a year or two after the martyrdom of Abu Muhammad al-Hasan Ibn ‘Ali (a.s) and people were in great confusion. The people of Dainawar rejoiced as they received the news of my arrival. The Shī‘a gathered around me and said, “Sixteen thousand dinārs have been collected before us from the money of the Patrons. We want you to carry this with you and submit them where they should be submitted.” I said, “O’ people, this is a perplexing matter and we do not know the representative at this time.” “We have chosen you to carry this money because of our knowledge of your trustworthiness and generosity.” They said, “Act so you do not lose the assets from your hands without a proof.”

The money was given to me in bags, each bag carrying the name of a man. I carried the money and left. As I arrived at Qarmissīn, Ahmad Ibn al-Hasan Ibn al-Hasan was living there. I went to him and greeted him. When he saw me he became very happy and then gave me one thousand dinārs in a bag and bundles of colorful garments, in which objects, which I did not know what they were, were wrapped and tied. He said, “Carry these with you and do not withdraw your hands from them without a proof.”

I took the riches and the boxes, not knowing what was tied inside the garments, and went to Baghdad. I had only one purpose: to search the person who was appointed as the emissary. I was told that there was a man known as al-Bāqitāni who was claiming to be an emissary; another man known as Ishāq al-Ahmar, who was claiming to be an emissary; and another Ja‘far al-‘Amri, who was saying he was an emissary.

I began with al-Bāqitāni; I went to him and found him to be an awe-inspiring aged man with an evident manhood and an Arabian courser and many slaves. People had crowded before him and were engaged in discussions. I entered upon him and offered my greetings. He welcomed me, sat me in his proximity, and became happy and was kind to me. I kept sitting until most of the people had left.

17- الإرشاد: بهذا الاسناد عن علي بن محمد قال: حمل رجل من أهل آبه شيئا يوصله ونسي سيفا كان أراد حمله فلما وصل الشئ كتب إليه بوصوله وقيل في الكتاب: ما خبر السيف الذي (ا) نسيته.

18- الإرشاد: الحسن بن محمد الاشعري قال: كان يرد كتاب أبي محمد (ع) في الاجراء على الجنيد قاتل فارس بن حاتم بن ماهويه وأبي الحسن وآخر.

فلما مضى أبو محمد ورد استيناف من الصاحب (ع) بالاجراء لابي الحسن وصاحبه ولم يرد في الجنيد شئ قال: فاغتممت لذلك فورد نعي الجنيد بعد ذلك .

19- كتاب النجوم: روينا باسنادنا إلى الشيخ أبي جعفر محمد بن جرير الطبري باسناده يرفعه إلى أحمد الدينوري السراج المكنى بأبي العباس الملقب بآستاره قال: انصرفت من أردبيل إلى دينور اريد أن أحج وذلك بعد مضي أبي محمد الحسن بن علي (ع) بسنة أو سنتين وكان الناس في حيرة فاستبشر أهل دينور بموافاتي واجتمع الشيعة عندي فقالوا: اجتمع عندنا ستة عشر ألف دينار من مال الموالي ونحتاج أن نحملها معك وتسلمها بحيث يجب تسليمها.

قال: فقلت: يا قوم هذه حيرة ولا نعرف الباب في هذا الوقت، قال: فقالوا: إنما اخترناك لحمل هذا المال لما نعرف من ثقتك وكرمك فاعمل على أن لا تخرجه من يديك إلا بحجة. قال: فحمل إلي ذلك المال في صرر باسم رجل رجل، فحملت ذلك المال وخرجت فلما وافيت قرميسين كان أحمد بن الحسن بن الحسن مقيما بها فصرت إليه مسلما فلما لقيني استبشر بي ثم أعطاني ألف دينار في كيس وتخوت ثياب ألوان معكمة لم أعرف ما فيها ثم قال لي: احمل هذا معك ولا تخرجه عن يدك إلا بحجة قال: فقبضت المال والتخوت بما فيها من الثياب.

فلما وردت بغداد لم يكن لي همة غير البحث عمن اشير إليه بالنيابة فقيل لي إن ههنا رجلا يعرف بالباقطاني يدعي بالنيابة وآخر يعرف باسحاق الاحمر يدعي النيابة وآخر يعرف بأبي جعفر العمري يدعي بالنيابة قال: فبدأت بالباقطاني وصرت إليه فوجدته شيخا مهيبا له مروءة ظاهرة، وفرس عربي، وغلمان كثير، ويجتمع الناس (عنده) يتناظرون. قال: فدخلت إليه وسلمت عليه فرحب وقرب وسر وبر قال: فأطلت القعود إلى أن خرج أكثر الناس.

He asked me about my religion. I said, “I am from Dainawar and have come with some assets as religious dues, which I need to submit.” “Bring them,” he said.  “I need a proof,” I said. “You will come to me tomorrow,” he said. I went to him the next day; he did not offer me a proof. I went to him the third day; he did not offer me a proof. I went to Ishāq al-Ahmar and found him to be a young man who was well-attended to his hygiene; his house was bigger than al-Bāqitāni’s, and on the same token, his horse and apparels and manhood more prominent, and his slaves greater than his.

More people had gathered before him than al-Bāqilāni. I entered and offered greetings. He gave me a warm welcome and sat me in his proximity. I waited until few people were left. He asked me what I wanted. I told him what I had told al-Bāqilāni. I kept going to his house for three days, but he failed to provide me with a proof.

Then I went to Abu Ja‘far al-‘Amri. I found him an aged man of great humility. He had a white cloak on him and was sitting on a woolen cushion in a small house; he did not have any slaves, nor any of the extravagance and horses and all which the others had. I greeted at him. He returned my greetings and had me sit near him. He was happy to see me. He asked me how I was. I told him that I had come from the mountains and was carrying some religious dues. He said, “If you desire that these commodities reach the person to whom it must reach, then you will go to Surra Man Ra’ā and ask about the house of the son of al-Redhā’, which is peopled by its inhabitants. There, you will find whom you are seeking.”

I left him and went to Surra Man Ra’ā and went to the house of Ibn al-Redhā’ and inquired about the representative. The doorman said that he is occupied now and he will come out soon. I sat at the door, waiting his exit. He came out after an hour. I rose and greeted him. He took my hand and led me towards the house he had. He asked me how I was and what had brought me to him. I told him that I was bringing some goods from the peripheries of the mountains and that I need to deliver them after seeing a proof. He said, “Yes.” Then he offered me food and said, “Eat this and rest. You are tired and there is an hour remaining to noon prayers. I am going to bring you what you need.”

I ate and slept and when it was the time for prayers, I rose and prayed. Then I went to the riverbank and bathed and adorned myself. I returned to the house of the man and stayed until past a quarter of the night. Then he came at the quarter of the night passed, with a leaf in which it was written, In the name of Allah, the Merciful, the Compassionate. Ahmad Ibn Muhammad al-Dainawari arrived. He brought sixteen thousand dinārs in such and such sacs. These include the sacs of so-and-so with such and such amount of dinārs. It had accounted for all the sacs, including the sac of so-and-so, a surveyor, stating, that it had sixteen dinārs.

قال: فسألني عن ديني فعرفته أني رجل من أهل دينور، وافيت ومعي شئ من المال أحتاج أن اسلمه، فقال لي احمله: قال:

فقلت: اريد حجة قال: تعود إلي في غد قال: فعدت إليه من الغد فلم يأت بحجة وعدت إليه في اليوم الثالث فلم يأت بحجة. قال: فصرت إلى إسحاق الاحمر فوجدته شابا نظيفا، منـزله أكبر من منـزل الباقطاني وفرسه ولباسه ومروءته أسرى وغلمانه أكثر من غلمانه، ويجتمع عنده من الناس أكثر مما يجتمع عند الباقطاني.

قال: فدخلت وسلمت فرحب وقرب قال: فصبرت إلى أن خف الناس قال: فسألني عن حاجتي فقلت له: كما قلت للباقطاني وعدت إليه ثلاثة أيام فلم يأت بحجة. قال: فصرت إلى أبي جعفر العمري فوجدته شيخا متواضعا، عليه مبطنة بيضاء قاعد على لبد في بيت صغير ليس له غلمان ولا من المروءة والفرس ما وجدت لغيره، قال: فسلمت فرد الجواب وأدناني وبسط مني ثم سألني عن حالي فعرفته أني وافيت من الجبل وحملت مالا قال: فقال: إن أحببت أن يصل هذا الشئ إلى من يجب أن يصل إليه تخرج إلى سر من رأى وتسأل دار ابن الرضا وعن فلان بن فلان الوكيل وكانت دار ابن الرضا عامرة بأهلها فانك تجد هناك ما تريد. قال: فخرجت من عنده ومضيت نحو سر من رأى وصرت إلى دار ابن الرضا وسألت عن الوكيل فذكر البواب أنه مشتغل في الدار وأنه يخرج آنفا فقعدت على الباب أنتظر خروجه فخرج بعد ساعة فقمت وسلمت عليه وأخذ بيدي إلى بيت كان له، وسألني عن حالي وما وردت له فعرفته أني حملت شيئا من المال من ناحية الجبل وأحتاج أن اسلمه بحجة.

قال: فقال: نعم، ثم قدم إلي طعاما وقال لي: تغد بهذا واسترح، فانك تعبت فان بيننا وبين صلاة الاولى ساعة فاني أحمل إليك ما تريد، قال: فأكلت ونمت فلما كان وقت الصلاة نهضت وصليت وذهبت إلى المشرعة فاغتسلت ونضرت انصرفت إلى بيت الرجل وسكنت إلى أن مضى من الليل ربعه فجائني بعد أن مضى من الليل ربعه، ومعه درج فيه. " بسم الله الرحمن الرحيم وافى أحمد بن محمد الدينوري وحمل ستة عشر ألف دينار في كذا وكذا صرة: فيها صرة فلان بن فلان كذا وكذا دينارا إلى أن عدد الصرر كلها وصرة فلان بن فلان الذراع ستة عشر ديناراً."

Satan whispered to me, so I said, “My master knows this better than me.” I kept reading the letter, which was mentioning each and every sac and the name of its sender until I reached its end. Then it mentioned, “He carried from Qirmissīn from Ahmad Ibn al-Hasan al-Mādirā’ī, the brother of al-Sawwāf, a sac which carries one thousand dinārs” and such and such boxes of garments; there is amongst them the garment of so-and-so and its color is such and such. It recounted all of the garments until its last with each one’s color and its sender.

I praised Allah and thanked Him for the end of doubts from my heart. He ordered me to submit all of what I had carried to where Abu Ja‘far al-‘Amri orders me. I returned to Baghdad and went to Abu Ja‘far al-‘Amri. My departure and return had taken three days. When Abu Ja‘far (a.s) saw me, he asked, “Didn’t you go?” I said, “My master, I am coming back from Surra Man Ra’ā.” As I was speaking to Abu Ja‘far about my trip, a letter came from our master the Patron of the Order, bliss of Allah be for him. There was a list like the one I had, mentioning the goods and the garments. Abu Ja‘far was ordered to submit all of that to Abu Ja‘far Muhammad Ibn Ahmad Ibn Ja‘far al-Qattān al-Qummi. Abu Ja‘far al-‘Amri put on his clothes and said to me, “Bring what you have to the house of Muhammad Ibn Ahmad al-Qattān al-Qummi.” I took the money and the garments to the said person’s house and gave them to him. Then I went for Hajj and when I returned to Dainawar, people gathered around me. I took out the list which the representative of our Master (a.s) had given to me. I read it to the people. When he heard the sac mentioned on the name of the surveyor, he fell unconscious. We kept treating him until he regained his senses. He fell into prostration thanking Allah, the Exalted, and said, “Praise belongs to the Lord Who conferred on us the favor of guidance. Now I realized that the earth will never remain devoid of a Hujja. This sac, by Allah, this surveyor gave it to me and no one knew it except Allah, the Exalted.” I left there and later met with Abu al-Hasan al-Mādirā’ī and told him my narrative and read the list to him. He said, “Yā Subhān-Allah, I never doubted in anything. Do not doubt that Allah, the Exalted, will not let the earth be without His Hujja.” Then he narrated to me his following story:

When Idhkukatain battled Yazīd Ibn ‘Abdillah in Shahrzūr and overwhelmed his domain and held his treasures, he went to a man and mentioned that Yazīd Ibn ‘Abdillah put so-and-so’s horse and so-and-so’s sword at the gate of our Master (a.s). He said, “I gradually kept transferring treasures of Yazīd Ibn ‘Abdillah to Idhkukatain. I was procrastinating with the sword and the horse until nothing was left but the two. I hoped that I could keep that for our Master (a.s). When his demands for me in Idhkukatain became severe and could no longer put it off, I held the sword and the horse on myself for one thousand dinārs. I weighed the money and gave them to the treasurer and said to him, “Put these dinārs in the safest place and do not bring them to me in any situation or condition, even if the need for it may become very compelling.” I took the horse and the sword.

قال: فوسوس إلي الشيطان فقلت: إن سيدي أعلم بهذا مني؟ فما زلت أقرأ ذكره صرة صرة وذكر صاحبها حتى أتيت عليها عند آخرها ثم ذكر " قد حمل من قرميسين من عند أحمد بن الحسن المادرائي أخي الصواف كيس فيه ألف دينار، وكذا وكذا تختا من الثياب منها ثوب فلان وثوب لونه كذا " حتى نسب الثياب إلى آخرها بأنسابها وألوانها. قال: فحمدت الله وشكرته على مامن به علي من إزالة الشك عن قلبي فأمر بتسليم جميع ما حملت إلى حيث يأمرني أبو جعفر العمري قال: فانصرفت إلى بغداد وصرت إلى أبي جعفر العمري قال: وكان خروجي وانصرافي في ثلاثة أيام. قال: فلما بصربي أبو جعفر رحمه الله قال: لم لم تخرج؟ فقلت: يا سيدي من سر من رأى انصرفت قال: فأنا احدث أبا جعفر بهذا اذ وردت رقعة إلى أبي جعفر العمري من مولانا صاحب الأمر صلوات الله عليه ومعها درج مثل الدرج الذي كان معي فيه ذكر المال والثياب وأمر أن يسلم جميع ذلك إلى أبي جعفر محمد بن أحمد ابن جعفر القطان القمي فلبس أبو جعفر العمري ثيابه وقال لي: احمل ما معك إلى منـزل محمد بن أحمد بن جعفر القطان القمي قال: فحملت المال والثياب إلى منـزل محمد بن أحمد بن جعفر القطان وسلمتها إليه وخرجت إلى الحج. فلما رجعت إلى دينور اجتمع عندي الناس فأخرجت الدرج الذي أخرجه وكيل مولانا صلوات الله عليه إلي وقرأته على القوم فلما سمع بذكر الصرة باسم الذراع سقط مغشيا عليه وما زلنا نعلله حتى أفاق، فلما أفاق سجد شكرا للهله(عزوجل) وقال: الحمد لله الذي من علينا بالهداية الآن علمت أن الأرض لا تخلو من حجة هذه الصرة دفعها والله إلي هذا الذراع لم يقف على ذلك إلا الله(عزوجل). قال: فخرجت ولقيت بعد ذلك أبا الحسن المادرائي وعرفته الخبر وقرأت عليه الدرج فقال: يا سبحان الله ما شككت في شئ فلا تشك في أن الله(عزوجل) لا يخلي أرضه من حجته. اعلم أنه لما غزا إذكوتكين يزيد بن عبد الله بشهر زور، وظفر ببلاده واحتوى على خزائنه، صار إلي رجل وذكر أن يزيد بن عبد الله جعل الفرس الفلاني والسيف الفلاني في باب مولانا (ع). قال: فجعلت أنقل خزائن يزيد بن عبد الله إلى إذكوتكين أولا فأولا وكنت ادافع بالفرس والسيف إلى أن لم يبق شئ غيرهما وكنت أرجو أن اخلص ذلك لمولانا (ع) فلما اشتدت مطالبة إذكوتكين إياي ولم يمكني مدافعته، جعلت في السيف والفرس في نفسي ألف دينار ووزنتها ودفعتها إلى الخازن وقلت له: ارفع هذه الدنانير في أوثق مكان ولا تخرجن إلي في حال من الاحوال ولو اشتدت الحاجة إليها وسلمت الفرس والسيف.

I was sitting one day in my place, where I was running the affairs, executing the penalties and delivering orders and prohibitions, when Abu al-Hasan al-Asadi entered. He used to visit me from time to time and I would do what he needed me to do for him. As he sat for very long, and I had many things to do, I asked him, “Is there anything you need?” He said, “I need a private moment with you.” I ordered the treasurer to prepare a place us for us in the treasury. We entered the treasury. He took out a small slip from our Master (a.s) which said, “O’ Ahmad Ibn al-Hasan, our one thousand dinārs which you have as the price of the horse and the sword, give it to Abu al-Hasan al-Asadi.” I fell into prostration before Allah in gratitude for His favor over me and I realized that he is the true Hujja of Allah, because no one knew about this except me. I gave al-Asadi another three thousand dinārs because I was very happy for the grace and favor of Allah in this regard. Of this category is the narrative of al-Qāsim Ibn al-‘Alā’, saying, I wrote to the Patron of the Age three letters about the needs and wishes I had. I told him that I was an aged man and that I did not have an offspring. He answered me with respect to the other wishes but did not say anything about an offspring. I wrote him the fourth letter and entreated him to pray to Allah that He gives me an offspring. He answered me and wrote my wishes and wrote, “O’ Allah, grant him a son, who would solace his heart and make this pregnancy he has worked a son.” The letter came but I did not know my woman was pregnant. I went to my bondmaid and asked her. She told me her malady had gone. She gave birth to a son. Abu al-Husain Ibn Abi al-Baghl al-Kātib says, I took on a duty from Abu Mansūr Ibn Sālihān and then something happened between me and him that caused me going into hiding. He asked for me and threatened me. I waited into hiding with fear and then went to the graveyard of Qureish in Baghdad on a Friday eve. I intended to spend the night there, praying and supplicating. It was a windy, rainy night. I asked Abu Ja‘far, the custodian, to lock the doors and make sure there remains no one, so I may pray and supplicate in solitude and be safe from the entrance of anyone, because I was fearful and did not feel safe. He did that and locked the doors. Half past the night, added with the winds and rains so powerful that they made sure no one came to the place, I stayed praying and reciting ziyāra, and worshipping. As I was like that, I heard footsteps there before the tomb of our Master Musā (a.s); there was a man reciting ziyāra. He greeted to Adam, and the other great prophets, peace be with them, and then the Imams, one after the other until he reached the Patron of the Age (a.s), he did not mention him. I much wondered and said perhaps he has forgotten or he does not know or maybe this is his belief. When he finished his ziyāra, he offered two rak‘as of salāth. I was fearful of him, since I did not know him. He seemed a full young man, appareled in white clothes, wearing a turban with its end coming down under his chin and going over his shoulder, with braided hair, and had a cloak with long threads at its margins on his shoulder. He said, “O’ Abu al-Husain Ibn Abi al-Baghal, why are you not reading the supplication of al-faraj?”

قال: فأنا قاعد في مجلسي بالذي ابرم الامور واوفي القصص وآمر وأنهى، إذ دخل أبو الحسن الاسدي وكان يتعاهدني الوقت بعد الوقت، وكنت أقضي حوائجه، فلما طال جلوسه وعلي بؤس كثير قلت له: ما حاجتك؟ قال: أحتاج منك إلى خلوة فأمرت الخازن أن يهيئ لنا مكانا من الخزانة، فدخلنا الخزانة فأخرج إلي رقعة صغيرة من مولانا (ع) فيها " يا أحمد بن الحسن الالف دينار التي لنا عندك ثمن الفرس والسيف سلمها إلى أبي الحسن الاسدي " قال: فخررت لله ساجدا شكرا لما من به علي وعرفت أنه حجة الله حقا لانه لم يكن وقف على هذا أحد غيري فأضفت إلى ذلك المال ثلاثة آلاف دينار أخرى سرورا بما من الله علي بهذا الأمر. ومن ذلك ماروينا بإسنادنا إلى الشيخ أبو جعفر الطبري أيضا من كتابه عن أبي المفضل الشيباني عن الكليني: قال القاسم بن العلاء: كتبت إلى صاحب الزمان ثلاثة كتب في حوائج لي وأعلمته أنني رجل قد كبر سني وأنه لا ولد لي فأجابني عن الحوائج ولم يجبني في الولد بشئ فكتبت إليه في الرابعة كتابا وسألته أن يدعو إلى الله أن يرزقني ولدا فأجابني وكتب بحوائجي وكتب: اللهم ارزقه ولدا ذكرا تقربه عينه واجعل هذا الحمل الذي له ولدا ذكرا فورد الكتاب وأنا لا أعلم أن لي حملا فدخلت إلى جاريتي فسألتها عن ذلك فأخبرتني أن علتها قد ارتفعت فولدت غلاما. وهذا الحديث رواه الحميري أيضا. وباسنادنا إلى الشيخ أبي جعفر (محمد) بن جرير الطبري في كتابه قال: حدثنا أبو جعفر محمد بن هارون بن موسى التلعكبري قال: حدثني أبو الحسين بن أبي البغل

الكاتب قال: تقلدت عملا من أبي منصور بن صالحان وجرى بيني وبينه ما أوجبت استتاري فطلبني وأخافني فمكثت مستترا خائفا ثم قصدت مقابر قريش ليلة الجمعة واعتمدت المبيت هناك للدعاء والمسألة وكانت ليلة ريح ومطر فسألت أبا جعفر القيم أن يغلق الابواب وأن يجتهد في خلوة الموضع لاخلو بما اريده من الدعاء والمسألة وأمن من دخول إنسان مما لم آمنه وخفت من لقائي له ففعل وقفل الابواب وانتصف الليل وورد من الريح والمطر ما قطع الناس عن الموضع ومكثت أدعو وأزور واصلي. فبينا أنا كذلك إذ سمعت وطئا عنده مولانا موسى (ع) وإذا رجل يزور فسلم على آدم واولي العزم (ع) ثم الائمة واحدا واحدا إلى أن انتهى إلى صاحب الزمان (ع) فلم يذكره فعجبت من ذلك وقلت له: لعله نسي أو لم يعرف؟ أو هذا مذهب لهذا الرجل. فلما فرغ من زيارته صلى ركعتين وأقبل إلي عند مولانا أبي جعفر (ع) فزار مثل تلك الزيارة وذلك السلام. وصلى ركعتين وأنا خائف منه إذ لم أعرفه ورأيته شابا تاما من الرجال عليه ثياب بيض وعمامة محنك وذؤابة ورداء على كتفه مسبل فقال: يا أبا الحسين بن أبي البغل أين أنت عن دعاء الفرج.

“And which supplication is that, my master?” I asked. He said, “Pray two rak‘as, and say, Yā Man adhara al-Jamīl wa satara al-qabīh! Yā mun lam yu’ākhidh bil-jarīra wa lam yahtikis-sitra! Yā ‘Adhīm al-mann, yā Karīm as-Safh, yā Hasan al-tajāwuz, yā Wāsi‘ al-Maghfira, yā Bāsit al-Yadain bir-Rahma, yā Muntaha kulli najwa, wa yā Ghāyata kulli shakwa, yā ‘Awna kulli musta‘in yā Mubtade’an bin-ne‘ami qabla istehqāqihā, yā Rabbāhu, ten times, yā Sayyedāh, ten times, yā Mawlayāh, ten times, yā Ghāyatāh, ten times, yā Muntahā Ghāyata Raghbatāh, ten times, as’aluka bi haqqi hādhihi al-asmā’ wa bi haqqi Muhammad wa Ālihi at-Tāhirīn illā mā kashafta karbi wa nafasta hammi wa farajta ghammi wa aslahta hāli, and then you ask for your desire and ask your wish and then you put your right cheek on the earth and say one hundred times in your sajda, Yā Muhammad yā ‘Ali, Yā ‘Ali yā Muhammad, ikfiyāni fa innakumā kāfiyāi wan-surāni fa innakumā nāsirāi, and you place your left cheek on the earth and say one hundred times, adrikni, and repeat it over and over and you say, al-ghawth, al-ghawth, al-ghawth, until you run out of breath and then raise your head. Allah will fulfill your wish through His generosity.”

As I applied myself to the salāth and supplications, he left. When I was finished, I decided to go out to Abu Ja‘far to ask him about the man and how he had entered. I saw all the doors had been locked the way they were. I was perplexed much and said perhaps he had spent the night there and I had not realized. I found Abu Ja‘far, the custodian. He came out to me from the oil-room. I asked him about the gentleman and his entrance. He said, “The doors are locked as you see them. I have not opened them.” I told him about the incident. He said, “This is our master, the Patron of the Age, (a.s). I have seen him many times in the nights like this when the shrine is empty from the people.”  I became much sad for the opportunity I had missed. I exited at near the dawn and went towards al-Karkh towards the place where I was hiding. It was but the daybreak when men of Ibn al-Sālihān were begging to meet me and were asking my friends about me. They were carrying a letter of pledge of protection from the minister and a slip in his hand writing that had every pleasant thing. I went to him with a trustworthy friend of mine. He rose and embraced me and treated me in away that I had never seen from him before. He said, “Have things worsened so much for you that you had to complain from me to the Patron of the Age (a.s). I said, “I simply prayed and supplicated.” “I saw my master the Patron of the Age,” he replied, “in my dream last night.” He meant the Friday eve. “He was ordering me to do every good. He was ordering me to do every good deed and expressed a dislike to me that frightened me.” I said, “Lā ilāha illa Allah! I bear witness that they are the truth and the pinnacle of righteousness. I saw last night our master, while I was awake. And he asked me to do such and such things.” I explained to him what I had seen in the shrine. He was astounded. Great favors he did to me with this respect and reached a level I did not anticipate. All of this from the blessings of our master, the Patron of the Age.

فقلت: وما هو يا سيدي؟ فقال: تصلي ركعتين وتقول: "يا من أظهر الجميل وستر القبيح، يامن لم يؤاخذ بالجريرة، ولم يهتك الستر، يا عظيم المن، يا كريم الصفح، يا حسن التجاوز، يا واسع المغفرة، يا باسط اليدين بالرحمة يا منتهى كل نجوى ويا غاية كل شكوى يا عون كل مستعين يا مبتدئا بالنعم قبل استحقاقها يا رباه عشر مرات يا سيداه عشر مرات يا مولياه عشر مرات يا غايتاه عشر مرات يا منتهى غاية رغبتاه عشر مرات أسألك بحق هذه الاسماء وبحق محمد وآله الطاهرين (ع) إلا ما كشفت كربي ونفست همي وفرجت غمي وأصلحت حالي."

وتدعو بعد ذلك ما شئت وتسأل حاجتك ثم تضع خدك الايمن على الأرض وتقول مائة في سجودك: "يا محمد يا علي! يا علي يا محمد! اكفياني فانكما كافياي، وانصراني فانكما ناصراي." وتضع خدك الأيسر على الأرض وتقول مائة مرة أدركني وتكررها كثيراً وتقول: "الغوث الغوث الغوث" حتى ينقطع النفس وترفع رأسك فان الله بكرمه يقضي حاجتك إنشاء الله. فلما شغلت بالصلاة والدعاء خرج فلما فرغت خرجت إلى أبي جعفر لاسأله عن الرجل وكيف دخل؟ فرأيت الابواب على حالها مغلقة مقفلة فعجبت من ذلك وقلت: لعله بات ههنا ولم أعلم فانتهيت إلى أبي جعفر القيم فخرج إلى عندي من بيت الزيت فسألته عن الرجل ودخوله فقال: الابواب مقفلة كما ترى ما فتحتها فحدثته بالحديث فقال: هذا مولانا صاحب الزمان صلوات الله عليه وقد شاهدته مرارا في مثل هذه الليلة عند خلوها من الناس. فتأسفت على ما فاتني منه، وخرجت عند قرب الفجر، وقصدت الكرخ إلى الموضع الذي كنت مستترا فيه فما أضحى النهار إلا وأصحاب ابن الصالحان يلتمسون لقائي ويسألون عني أصدقائي ومعهم أمان من الوزير ورقعة بخطه فيها كل جميل فحضرته مع ثقة من أصدقائي عنده فقام والتزمني وعاملني بما لم أعهده منه وقال: انتهت بك الحال إلى أن تشكوني إلى صاحب الزمان صلوات الله عليه؟ فقلت: قد كان منئ دعاء ومسألة فقال: ويحك رأيت البارحة مولاي صاحب الزمان صلوات الله عليه في النوم يعني ليلة الجمعة وهو يأمرني بكل جميل ويجفو علي في ذلك جفوة خفتها. فقلت: لا إله إلا الله أشهد أنهم الحق ومنتهى الحق رأيت البارحة مولانا في اليقظة وقال لي كذا وكذا وشرحت ما رأيته في المشهد فعجب من ذلك وجرت منه امور عظام حسان في هذا المعنى، وبلغت منه غاية ما لم أظنه ببركة مولانا صاحب الزمان صلوات الله عليه.

‘Allāmah Majlisi says, I found this and the rest of the previous narratives, which the author of Kitāb al-Nujūm has narrated from the book of al-Tabri, in his original book, corresponding to what he has narrated, may Allah bless them both.

20- Kitāb al-Nujūm: Al-Sheikh Abu al-‘Abbās ‘Abdullah Ibn Ja‘far al-Humyari narrates in the second volume of Kitāb al-Dalā’il that a man from the outskirts of Hamīd wrote a letter, asking for a du‘ā about the baby that had been conceived for him. The du‘ā about the baby came to him and it was four months before the birth. It said, “You will sire a son.” It was as predicted. The same book narrates that ‘Ali Ibn Muhammad al-Samari wrote to the Imam of the Age (a.s) asking for a burial shroud (kafan). The reply came, “You will need it in the year [two hundred and] eighty.” He died at the predicted time and the Imam sent him a burial shroud two months before his death.

21- Rijāl al-Kashi: Abu ‘Abdillah al-Balkhi wrote to me, narrating on the authority of al-Husain Ibn Rūh al-Qummi that Ahmad Ibn Ishāq wrote to the Imam of the Age and sought permission for Hajj. The Imam gave him permission and sent him a dress. Ahmad Ibn Ishāq said, “The news of my final departure has been given.” He returned from Hajj and died at Halwān.

22- Al-Fahrist: ‘Ali Ibn al-Husain Ibn Bābawaih went to Abu al-Qāsim al-Husain Ibn Rūh and posed some queries to him. Then he sent him a letter on the hand of ‘Ali Ibn Ja‘far Ibn al-Aswad, asking him to deliver a slip of his to the Patron (a.s). He was asking in it a son from the Imam. The Imam wrote back to him, “We prayed to Allah for you for that and you will be given two virtuous sons.” So, Abu Ja‘far and Abu ‘Abdillah were born for him from a bondmaid. Abu ‘Abdillah al-Husain Ibn ‘Ubaidillah would say, I heard Abu Ja‘far say, “I was born with the du‘ā of the Patron of the Order (a.s).” He would take pride in it.

23- Muhaj al-Da‘awāt: Muhammad Ibn ‘Ali al-‘Alawi al-Husaini, who lived in Egypt, said, A great calamity and severe concern struck me in the context of my relationship to the ruler of Egypt. I feared for my life. I had been slandered before Ahmad Ibn Tulūn. So, I left Egypt for Hajj and went from Hijāz to Iraq. I wanted to go to the shrine of my master al-Husain Ibn ‘Ali (a.s) to seek refuge to him and seek asylum at his tomb, in order to be secure from the lash of the person I feared. I remained at the sacred abode for fifteen days, praying and making earnest and tearful entreatments day and night. So, the Custodian of the Time and the Bosom Friend of the All-Merciful was shown to me, as I was in a state between stupor and awake. He said to me, “Husain is saying to you, O’ my son, do you fear so-and-so?” I said, “Yes, he wants to kill me. So, I have sought refuge unto my master (a.s) to complain from the calamity my enemy has schemed for me.” He urged me, “Why don’t you pray to Allah, your Lord and the Lord of your forefathers, through du‘ās through which the apostles in the past beseeched the Lord. They were in severity and Allah succored them.”

أقول: وجدت هذا الخبر وسائر الاخبار السالفة التي رواها عن كتاب الطبري في أصل كتابه موافقة لما نقله رحمة الله عليهما.

20- كتاب النجوم: ومما روينا باسنادنا إلى الشيخ أبي العباس عبد الله بن جعفر الحميري في الجزء الثاني من كتاب الدلائل قال: وكتب رجل من ربض حميد يسأل الدعاء في حمل له فورد عليه الدعاء في الحمل قبل الاربعة الاشهر: ستلد ابنا. فجاء كما قال: ومن الكتاب المذكور، قال: الحسن بن علي بن إبراهيم، عن السياري قال: كتب علي بن محمد السمري يسأل كفنا فورد: إنك تحتاج إليه سنة ثمانين فمات في هذا الوقت الذي حده وبعث إلى بالكفن قبل موته بشهرين.

21- رجال الكشي: كتب أبو عبد الله البلخي إلي يذكر عن الحسين بن روح القمي أن أحمد بن إسحاق كتب إليه يستأذنه في الحج فأذن له وبعث إليه بثوب فقال أحمد بن إسحاق: نعى إلي نفسي فانصرف من الحج فمات بحلوان.

22- الفهرست: اجتمع علي بن الحسين بن بابويه مع أبي القاسم الحسين بن روح وسأله مسائل ثم كاتبه بعد ذلك على يد علي بن جعفر بن الاسود يسأله أن يوصل له رقعة إلى الصاحب (ع) ويسأله فيها الولد فكتب إليه: قد دعونا الله لك بذلك وسترزق ولدين ذكرين خيرين. فولد له أبو جعفر وأبو عبد الله من ام ولد وكان أبو عبد الحسين بن عبيد الله يقول: سمعت أبا جعفر يقول: أنا ولدت بدعوة صاحب الأمر (ع) ويفتخر بذلك.

23- مهج الدعوات: أحمد بن محمد العلوي العريضي، عن محمد بن علي العلوي الحسيني وكان يسكن بمصر قال: دهمني أمر عظيم وهم شديد من قبل صاحب مصر فخشيته على نفسي وكان قد سعى بي إلى أحمد بن طولون فخرجت من مصر حاجا وسرت من الحجاز إلى العراق فقصدت مشهد مولائي الحسين بن علي صلوات الله عليهما عائذا به ولائذا بقبره ومستجيرا به من سطوة من كنت أخافه فأقمت بالحائر خمسة عشر يوما أدعو وأتضرع ليلي ونهاري. فتراءى لي قيم الزمان وولي الرحمان (ع) وأنا بين النائم واليقظان فقال لي: يقول لك الحسين: يا بني خفت فلانا؟ فقلت: نعم، أراد هلاكي فلجأت إلى سيدي (ع) وأشكو إليه عظيم ما أراد بي. فقال: هلا دعوت الله ربك ورب آبائك بالادعية التي دعا بها من سلف من الانبياء (ع) فقد كانوا في شدة فكشف الله عنهم ذلك.

“Which du‘ā should I recite?” I asked. “When it is the Friday eve, make a ghusl and offer your nightly prayers. When you have performed your prostration of thankfulness, recite this du‘ā, as you are hobbling on your knees.” Then he mentioned to me the supplication.

I saw him in the same time, as he would come to me as I was between stupor and awake. He came to me five consecutive nights, repeating the same words until I memorized the du‘ā. His visits to me stopped at the Friday eve. I made ghusl, dusted my dress off, and used fragrance. I prayed the nightly prayers and performed the prostration of thankfulness. I hobbled on my knees and entreated Allah, the Exalted, through this du‘ā. The Patron of the Age (a.s) came to me on the eve of Saturday and said to me, “Your du‘ā has been accepted, O’ Muhammad; your enemy was killed when you had just finished your supplication, before the very person he had slandered you to.”

Next morning, I bid my Master farewell and departed towards Egypt; and as I reached Jordan on my way to Egypt, I saw one of my neighbors, who was a pious man. He told me that Ahmad Ibn Tulūn had seized my enemy and had ordered that he should be taken care of and that my enemy was found beheaded from the hind in the morning. This had happened on that Friday eve and Ahmad Ibn Tulūn had ordered on the virtue of which his body had been dumped into the Nile.

A number of people of my area and our Shī‘a brothers told me that this event had reached them at the same time when I had finished the du‘ā, as my Master had informed me. May Allah bless my Master and his household.

24- Al-Irshād: ‘Ali Ibn Muhammad narrates from one of our scholars: A son was born for me. I wrote a letter to the Patron of the Age, seeking permission to perform his purification on the seventh day. The answer came saying not to do it. My son died on the seventh or eighth day. Then I wrote to our Master about his death. The answer came, You will sire another and another son. He had named the first Ahmad, and the one after Ahmad, Ja‘far. They were born as the Imam predicted.

Then I prepared for Hajj and called the people as I was leaving. They said, “We do not like you leaving; however, it is your decision.” I felt great unease and was sad. I wrote a letter, as I was determined to submission and obedience of my Master’s command, though I was sorry for missing the Hajj. The answer came, “Do not feel unease, for you will perform Hajj next year, Allah-willing.”

Next year, I wrote a letter and sought permission. The permission came. I wrote, “I see Muhammad Ibn al-‘Abbās appropriate as my peer to run my affairs. I am confident of his religiosity and trustworthiness.” The answer came, “Al-Asadi is the best peer. If he comes, do not choose anyone over him.” Al-Asadi came and I appointed him as my peer.

قلت: وبماذا أدعوه؟ فقال: إذا كان ليلة الجمعة فاغتسل وصل صلاة الليل فإذا سجدت سجدة الشكر دعوت بهذا الدعاء وأنت بارك على ركبتيك فذكر لي دعاء.

قال: ورأيته في مثل ذلك الوقت يأتيني وأنا بين النائم واليقظان قال: وكان يأتيني خمس ليال متواليات يكرر علي هذا القول والدعاء حتى حفظته وانقطع عني مجيئه ليلة الجمعة.

فاغتسلت وغبرت ثيابي وتطيبت وصليت صلاة الليل وسجدت سجدة الشكر وجثوت على ركبتي ودعوت الله جل وتعالى بهذا الدعاء فأتاني (ع) ليلة السبت فقال لي: قد اجيبت دعوتك يا محمد وقتل عدوك عند فراغك من الدعاء عند من وشى بك إليه.

قال: فلما أصبحت ودعت سيدي وخرجت متوجها إلى مصر فلما بلغت الاردن وأنا متوجه إلى مصر رأيت رجلا من جيراني بمصر وكان مؤمنا فحدثني أن خصمي قبض عليه أحمد بن طولون فأمر به فأصبح مذبوحا من قفاه.

قال: وذلك في ليلة الجمعة وأمر به فطرح في النيل وكان ذلك فيما أخبرني جماعة من أهلها وإخواننا الشيعة أن ذلك كان فيما بلغهم عند فراغي من الدعاء كما أخبرني مولاي (ص).

24- الإرشاد: ابن قولويه، عن الكليني، عن علي بن محمد قال: حدثني بعض أصحابنا قال: ولد لي ولد فكتبت أستأذن في تطهيره يوم السابع فورد لا تفعل فمات يوم السابع أو الثامن.

ثم كتبت بموته فورد ستخلف غيره وغيره فسم الاول أحمد ومن بعد أحمد جعفرا فجاءا كما قال.

قال: وتهيأت للحج وودعت الناس وكنت على الخروج. فورد: "نحن لذلك كارهون والامر إليك."

فضاق صدري واغتممت وكتبت: أنا مقيم على السمع والطاعة غير أني مغتم بتخلفي عن الحج فوقع لا يضيق صدرك فانك ستحج قابلا إنشاء الله فلما كان من قابل كتبت أستاذن فورد الاذن وكتبت أني قد عادلت محمد بن العباس وأنا واثق بديانته وصيانته فورد الاسدي نعم العديل فان قدم فلا تختر عليه فقدم الاسدي فعادلته.

25- Al-Kāfi: Sa‘d Ibn ‘Abdillah says, Al-Hasan Ibn al-Nadhr and Abu Saddam and a number of men talked after the demise of Abu Muhammad (a.s) about the money and the assets that were at the hands of the representatives as religious dues. They wanted to investigate the matter. Al-Hasan Ibn al-Nadhr came to Abu Saddam and said, “I want to go to Hajj.” Abu Saddam said, “Delay it this year.” “I am frightened in my sleeps,” said al-Hasan, “and I must go.” He conferred to Ahmad Ibn Ya‘la Ibn Himād and the men of the vicinity his final will with respect to some wealth of his and asked him not to give anything away except to the Imam’s hand after his rise. Al-Hasan said, When I reached Baghdad, I rented a house and stayed there. One of the representatives came to me and brought me garments and dinārs and placed them with me. I asked, “What are these?” He said, “It is what you see.” Then another representative came and did the same; and then another, until the house was full. Then Ahmad Ibn Ishāq brought me all of the khums that he was holding. As I was perplexed and was thinking what to do, his letter came to me, which said that when such and such time passes from the day, I had to bring the commodities. I left with the goods. There was a bandit on the road who robbed the road along with sixty other men. I passed his area and Allah protected me from him. I reached al-‘Askar and disembarked; a letter came to me ordering me to bring the goods. I put them in two baskets of porters. When I reached the entrance hall of the house, there was a black man standing. He asked, “Are you al-Hasan Ibn al-Nadhr?”  I said, “Yes.” He said, “Enter.” I entered the house and then a room and emptied the baskets of the porters. In one corner of the room, there was a big number of breads; each one of the porters were given two loafs of bread and were let go. There was one room and a curtain draped over it. A call came from it, “O’ Hasan Ibn al-Nadhr, thank Allah for his favors over you and complain not, for Satan loves that you complain.” Two garments were brought to me and I was told, “Take them, for you will need them.” I took the garments and left. Sa‘d said, al-Hasan Ibn al-Nadhr returned and died in the month of Ramadan and was buried in the two garments.

26- Al-Kāfi: Al-Fadhl al-Khazzāz al-Madā’inī, the slave of Khadīja Bint Muhammad Ibn Abi Ja‘far said, A congregation of the children of Abu Tālib (a.s) in Medina believed in the True Creed and stipends were coming to them on a set time. When Abu Muhammad (a.s) passed away, one group of them turned away from believing in his son. Stipends continued to come for those who had remained firm on the belief in Abu Muhammad’s son and it had been discontinued from the rest. They are not even heard of anymore, and all praise is due to Allah, the Lord of the worlds.

27- Al-Kāfi: Al-Qāsim Ibn al-‘Alā’ says, A number of sons were born for me, and I would write [to the Imam of the Age, peace be with him], requesting du‘ā. He would not write to me anything about them. And when my son al-Hasan was born, I wrote asking for du‘ā, he answered me that he will survive, and praise belongs to Allah.

25- الكافي: علي بن محمد، عن سعد بن عبد الله قال: إن الحسن بن النضر وأبا صدام وجماعة تكلموا بعد مضي أبي محمد فيما في أيدي الوكلاء وأرادوا الفحص فجاء الحسن بن النضر إلى أبي صدام فقال: إني اريد الحج فقال: أبو صدام أخره هذه السنة فقال له الحسن: إني أفزع في المنام ولابد من الخروج وأوصى إلى أحمد ابن يعلى بن حماد وأوصى للناحية بمال وأمره أن لا يخرج شيئا إلا من يده إلى يده بعد ظهوره.

قال: فقال الحسن: لما وافيت بغداد اكتريت دارا فنـزلتها، فجاءني بعض الوكلاء بثياب ودنانير وخلفها عندي فقلت له: ماهذا؟ قال: هو ما ترى ثم جاءني آخر بمثلها وآخر حتى كبسوا الدار ثم جاءني أحمد بن إسحاق بجميع ماكان معه.

فتعجبت وبقيت متفكرا فوردت علي رقعة الرجل: إذا مضى من النهار كذا وكذا فاحمل ما معك، فرحلت وحملت ما معي وفي الطريق صعلوك يقطع الطريق في ستين رجلا فاجتزت عليه وسلمني الله منه فوافيت العسكر ونـزلت فوردت علي رقعة أن احمل ما معك فصببته في صنان الحمالين. فلما بلغت الدهليز فإذا فيه أسود قائم فقال: أنت الحسن بن النضر فقلت: نعم، قال: ادخل فدخلت الدار، ودخلت بيتا وفرغت صنان الحمالين وإذا في زاوية البيت خبز كثير فأعطى كل واحد من الحمالين رغيفين واخرجوا وإذا بيت عليه ستر فنوديت منه: يا حسن بن النضر احمد الله على ما من به عليك ولا تشكن فود الشيطان أنك شككت. وأخرج إلي ثوبين وقيل لي: خذهما فتحتاج إليهما فأخذتهما وخرجت. قال سعد: فانصرف الحسن بن النضر ومات في شهر رمضان وكفن في الثوبين.

26- الكافي: علي بن محمد، عن الفضل الخزاز المدائني مولى خديجة بنت (محمد) أبي جعفر قال: إن قوما من أهل المدينة من الطالبيين كانوا يقولون بالحق فكانت الوظائف ترد عليهم في وقت معلوم فلما مضى أبو محمد (ع) رجع قوم منهم عن القول بالولد فوردت الوظائف على من ثبت منهم على القول بالولد وقطع عن الباقين فلا يذكرون في الذاكرين والحمد لله رب العالمين.

27- الكافي: القاسم بن العلا قال: ولد لي عدة بنين فكنت أكتب وأسأل الدعاء فلا يكتب إلي لهم بشئ فلما ولد لي الحسن ابني كتبت أسأل الدعاء فاجبت: يبقى والحمد لله.

28- Al-Kāfi: Al-Hasan Ibn al-Fadhl Ibn Zaid al-Yamāni says, My father wrote a letter with his handwriting. Its answer came. Then he wrote a letter on my hand. Its answer came. Then he wrote a letter on the hand of one of the jurists from our scholars. Its answer did not come. We thought about it. The reason was that the man had converted into a Karmatian.

29- Al-Kāfi: Al-Hasan Ibn Khafīf narrates from his father that [The Imam of the Age] sent some servants to Medina along with two servants. He wrote to Khafīf to go leave with them, so he left with them and when they reached Kūfa, one of the two servants drank an intoxicant. They had not left Kūfa yet that a letter arrived from al-‘Askar ordering the rejection of the servant who had drank an intoxicant and his expulsion from service.

30- Al-Kāfi: Al-Husain Ibn al-Hasan al-‘Alawi said, There was a man from the courtiers of Rūzhasani and another man with him. He said to Rūzhasani, “This man collects money and has representatives.” They mentioned the names of all of the representatives in the peripheries and the report was passed on to ‘Ubaidullah Ibn Sulaymān, the minister. The minister decided to seize them. The king said, “Search, where is this man. This is a grave matter.”  ‘Ubaidullah Ibn Sulaymān said, “Shall we seize the representatives?” “No,” said the king. “Instead, covertly send people whom they did not know with money. Whoever from them takes it, arrest him.” A letter came ordering that the news should be forwarded to all of the representatives not to take anything from anyone and to refrain from it and pretend to be ignorant of the matter. A spy, whom he did not know, came to Muhammad Ibn Ahmad and said to him in private, “I have some money which I want to deliver.” Muhammad said to him, “You are mistaken. I don’t know anything about this.” The spy kept on soft talking with him and Muhammad kept pretending not knowing anything. They sent spies but all of the representatives refrained because of the forewarning they had received.

31- Al-Ghaiba of Sheikh Tusi: His miracles are more than to be accounted for; however, we will mention a few of them. Of his miracles is the narrative of Muhammad Ibn Ibrāhim Ibn Mahzyār, who said, At the demise of Abu Muhammad (a.s) doubts overwhelmed me. This was while great amounts of khums had been deposited with my father; so he carried them and boarded a ship. I went with him to accompany him. He got a very severe fever and said to me, “My son, take me back, take me back. This is death. And fear Allah in this khums.” He confided his final will to me and died.

I said to myself that my father had not asked me to do anything wrong. I will carry these assets to Iraq and will rent a house there and will not inform anyone. If things became clear to me like their clarity in the days of Abu Muhammad (a.s), I will hand the assets over, or else, I will distribute them as alms. I went to Iraq and rented a house by the river.

28- الكافي: الحسن بن الفضل بن زيد اليماني قال: كتب أبي بخطه كتابا فورد جوابه ثم كتب بخطي فورد جوابه، ثم كتب بخط رجل من فقهاء أصحابنا فلم يرد جوابه فنظرنا فكانت العلة أن الرجل تحول قرمطيا.

29- الكافي: الحسن بن خفيف، عن أبيه قال: بعث بخدم إلى مدينة الرسول (ص) ومعهم خادمان وكتب إلى خفيف أن يخرج معهم فخرج معهم. فلما وصلوا إلى الكوفة شرب أحد الخادمين مسكرا فما خرجوا من الكوفة حتى ورد كتاب من العسكر برد الخادم الذي شرب المسكر وعزل عن الخدمة.

30- الكافي: الحسين بن الحسن العلوي قال: كان رجل من ندماء روز حسني وآخر معه فقال له: هو ذا يجبي الاموال وله وكلاء، وسموا جميع الوكلاء في النواحي وأنهى ذلك إلى عبيد الله بن سليمان الوزير فهم الوزير بالقبض عليهم، فقال السلطان اطلبوا أين هذا الرجل فان هذا أمر غليظ فقال: عبيد الله بن سليمان نقبض على الوكلاء فقال السلطان: لا ولكن دسوا لهم قوما لا يعرفون بالاموال فمن قبض منهم شيئا قبض عليه.

قال: فخرج بأن يتقدم إلى جميع الوكلاء أن لا يأخذوا من أحد شيئا وأن يمتنعوا من ذلك ويتجاهلوا الأمر فاندس بمحمد بن أحمد رجل لا يعرفه وخلا به فقال: معي مال اريد أن اوصله فقال له محمد: غلطت أنا لا أعرف من هذا شيئا فلم يزل يتلطفه ومحمد يتجاهل عليه، وبثوا الجواسيس وامتنع الوكلاء كلهم لما كان تقدم إليهم.

31- الغيبة للشيخ الطوسي: معجزاته (ع) أكثر من أن تحصى غير أنا نذكر طرفا منها ما أخبرنا جماعة، عن أبي القاسم جعفر بن محمد بن قولويه، عن محمد بن يعقوب رفعه إلى محمد بن إبراهيم بن مهزيار قال: شككت عند مضي أبي محمد (ع) وكان اجتمع عند أبي مال جليل فحمله وركب في السفينة وخرجت معه مشيعاً له فوعك وعكاً شديداً فقال: يا بني ردني ردني فهو الموت، واتق الله في هذا المال وأوصى إلي ومات. فقلت في نفسي: لم يكن أبي يوصي بشئ غير صحيح، أحمل هذا المال إلى العراق وأكتري داراً على الشط ولا اخبر أحدا فان وضح لي شئ كوضوحه أيام أبي محمد (ع) أنفذته وإلا تصدقت به. فقدمت العراق واكتريت داراً على الشط.

I had remained there but a few days that a messenger brought letter to me that was saying, O’ Muhammad, you have brought this and this in such and such parcels, recounting all of the assets that were with me of which I did not know myself. I gave the assets to the messenger. I remained there a few more days and was not given any attention, which made me rather sad. Then a letter came, “We have placed you in the position of your father, so thank Allah.”

32- Al-Irshād: Same story on the authority of a different narrator.

33- Al-Ghaiba of Sheikh Tusi: Al-Hasan Ibn al-Fadhl al-Yamāni says, I wrote a letter about two ideas and wanted to write about a third idea, but did not write, fearing he will not like it. The answer came, explaining the two ideas and the third, which I had kept to myself.

34- Al-Ghaiba of Sheikh Tusi: Badr, the page of Ahmad Ibn al-Hasan, narrates from his father: I arrived at the mountain. In those days, I was not a believer in the Imamate, but loved them over all. Until, Yazīd Ibn ‘Abd al-Malik died and he testified in his malady that al-Shahri al-Samand (a breed of horse) and his sword and his belt to his lord. I was afraid if I did not give al-Shahri al-Samand to Idhkutakain, he would chastise me.

I valued the beast and the sword and the belt for seven hundred dinārs and took them on my account and did not tell anyone. Then a letter came from Iraq ordering me, “Send the seven hundred dinārs that you owe us for the price of al-Shahri al-Samand, the sword, and the belt.”

35- Al-Ghaiba of Sheikh Tusi: Abu ‘Aqīl ‘Isā Ibn Nasr says, ‘Ali Ibn Ziyād al-Saymuri wrote and requested a burial shroud (kafan). The Imam wrote him a letter, “You will need in the year two hundred and eighty.” He died on that year and the Imam sent him a burial shroud before his demise.

36- Al-Ghaiba of Sheikh Tusi: ‘Ali Ibn Muhammad says, A prohibition came that was forbidding visitations to the graveyard in Kādhimiyya and the Shrine. A few months later, the minister called al-Bāqitāni and said to him, “See the people of the Euphrates and the village of Bars and tell them not to visit the graveyard at the Kādhimain, because the caliph has ordered that anyone who comes there must be watched and arrested.”

Ikmāl al-Dīn: ‘Ali Ibn Ahmad al-Rāzi says, One of our brothers from the people of Ray went out to investigate the situation after the demise of Abu Muhammad (a.s). As he was in the course of his search in the Masjid of Kufa, thinking about the enterprise he had come for and touching the pebbles of masjid with his hand, a pebble appeared to him that bore a writing, M. U. H. A. M. M. A. D. He looked, the writing was not engraved into the stone, but rather the inscription stood above and was raised over the surface of the pebble, as it had been created on it.

وبقيت أياماً فإذا أنا برسول معه رقعة فيها: يا محمد معك كذا وكذا في جوف كذا وكذا حتى قص علي جميع ما معي مما لم احط به علما فسلمت المال إلى الرسول وبقيت أياما لا يرفع لي رأس، فاغتممت فخرج إلي: قد أقمناك مقام أبيك فاحمد الله.

32- الإرشاد: ابن قولويه، عن الكليني، عن علي بن محمد، عن محمد بن حمويه عن محمد بن إبراهيم مثله.

33- الغيبة للشيخ الطوسي: بهذا الاسناد عن الحسن بن الفضل بن زيد اليماني قال: كتبت في معنيين وأردت أن أكتب في الثالث وامتنعت منه مخافة أن يكره ذلك فورد جواب المعنيين والثالث الذي طويته مفسراً.

34- الغيبة للشيخ الطوسي: بهذا الاسناد عن بدر غلام أحمد بن الحسن (عنه) قال: وردت الجبل وأنا لا أقول بالإمامة احبهم جملة إلى أن مات يزيد بن عبد الملك فأوصى إلي في علته أن يدفع الشهري السمند وسيفه ومنطقته إلى مولاه فخفت إن لم أدفع الشهري إلى إذكوتكين نالني منه استخفاف فقومت الدابة والسيف والمنطقة بسبعمائة دينار في نفسي ولم أطلع عليه أحداً. فإذا الكتاب قد ورد علي من العراق أن وجه السبعمائة دينار التي لنا قبلك من ثمن الشهري السمند والسيف والمنطقة.

35- الغيبة للشيخ الطوسي: بهذا الاسناد، عن علي بن محمد، عن أبي عقيل عيسى بن نصر قال: كتب علي بن زياد الصيمري يلتمس كفنا فكتب إليه: إنك تحتاج إليه في سنة ثمانين فمات في سنة ثمانين وبعث إليه بالكفن قبل موته.

36- الغيبة للشيخ الطوسي: محمد بن يعقوب، عن علي بن محمد قال: خرج نهي عن زيارة مقابر قريش والحائر فلما كان بعد أشهر دعا الوزير الباقطاني فقال له: الق بني الفرات والبرسيين وقل لهم: لا تزوروا مقابر قريش فقد أمر الخليفة أن يتفقد كل من زار فيقبض عليه.

37- Al-Ghaiba of Sheikh Tusi: Muhammad Ibn Ahmad al-Safwāni says, I had seen al-Qāsim Ibn al-‘Alā’ who had aged a hundred and seventeen years, during eighty of which his both eyes were good. He had met our Master Abu al-Hasan al-‘Askari and Abu Muhammad al-‘Askari (a.s). At eighty, he lost his eyesight. However, it was returned to him seven days before his death. This happened when I was staying with him in the town of al-Rān in the land of Azerbaijan. The letters of our master the Patron of the Age (a.s) through Abu Ja‘far Muhammad Ibn ‘Othmān al-‘Amari and after him Abu al-Qāsim al-Husain Ibn Rūh, blessed be their souls, were constantly coming. Then for two months the letters stopped coming. This made him angry. We were with him one day eating when the doorman came, bringing the joyous news and said to him that the messenger of Iraq, the only name by which he was identified with, has come. Al-Qāsim became much happy and turned his face towards the qibla and prostrated. A short old man, who bore the marks of messengers and was wearing an Egyptian dress and muhāmili shoes and a bag over his shoulder, came in. Al-Qāsim rose and embraced him and took off the bag from his shoulder. He asked for a basin and water, washed his hands and led him to sit on his side. We ate and washed our hands. The man rose and took out a letter that was longer than half of page. Al-Qāsim took the letter, kissed it and handed it over to a transcriber called Ibn Abi Salama. Abu ‘Abdillah took the letter, broke its seal, and read it. As he read it, al-Qāsim sensed something. He said, “O’ Abu ‘Abdillah, is it alright?” He replied, “It is alright.” “Watch it you. Is there anything written about me?” “Not something you dislike.” “Then what is it?” “It is giving the news of your final departure forty days after the arrival of this letter. Seven garments have been taken to him.” Al-Qāsim said, “With my religiosity secure?” He replied, “With your religiosity secure.” He laughed and said, “What else can I hope for after this age?” The messenger took out three undergarments, one red Yemeni cloak, two shirts, and a turban. Qāsim took them. He also had a garment that our Master al-Redhā’ Abu al-Hasan (a.s) had given to him. Qāsim had a friend called ‘Abd al-Rahmān Ibn Muhammad al-Sunaizi, who was one of the adversaries and had very strict religious views. There was a very strong affinity between him and Qāsim (a.s) in the daily issues and Qāsim loved him very much. ‘Abd al-Rahmān had undertaken some toils to reconcile Abu Ja‘far Ibn Hamdūn al-Hamdāni and his son-in-law the son of Qāsim. Considering this, Qāsim asked two of our Sheikhs who were staying with him—Abu Hāmid ‘Imrān Ibn Muflis and Abu ‘Ali Ibn Jahdar—to read this letter to ‘Abd al-Rahmān Ibn Muhammad, “because I love him to be guided and I hope that Allah will guide him by reading this letter.” The two Sheikhs replied, “Lā ilāha illa Allah. Many Shī‘a cannot bear the content of this letter. How do you expect that ‘Abd al-Rahmān Ibn Muhammad will?” Qāsim replied, “I know that I am disclosing a secret that is not permissible for me to disclose. However, due to my love for ‘Abd al-Rahmān Ibn Muhammad and my desire that Allah, the Exalted, may guide him towards this faith, it is that I want you to read this letter to him.”

37- الغيبة للشيخ الطوسي المفيد والغضائري، عن محمد بن أحمد الصفواني قال: رأيت القاسم بن العلاء وقد عمر مائة سنة وسبع عشرة سنة منها ثمانين سنة صحيح العينين لقي مولانا أبا الحسن وأبا محمد العسكريين (ع) وحجب بعد الثمانين وردت عليه عيناه قبل وفاته بسبعة أيام وذلك أني كنت مقيما عنده بمدينة الران من أرض أذربيجان وكان لا ينقطع توقيعات مولانا صاحب الزمان (ع) على يد أبي جعفر محمد ابن عثمان العمري وبعده على يد أبي القاسم الحسين بن روح قدس الله أرواحهما فانقطعت عنه المكاتبة نحوا من شهرين فغلق (ره) لذلك.

فبينا نحن عنده نأكل إذ دخل البواب مستبشرا فقال له: فيج العراق لا يسمى بغيره فاستبشر القاسم وحول وجهه إلى القبلة فسجد ودخل كهل قصير يرى أثر الفيوج عليه وعليه جبة مضربة وفي رجله نعل محاملي وعلى كتفه مخلاة. فقام القاسم فعانقه ووضع المخلاة عن عنقه، ودعا بطست وماء فغسل يده، وأجلسه إلى جانبه، فأكلنا وغسلنا أيدينا، فقام الرجل فأخرج كتابا أفضل من النصف المدرج فناوله القاسم فأخذه وقبله ودفعه إلى كاتب له يقال له: ابن أبي سلمة فأخذه أبو عبد الله ففضه وقرأه حتى أحس القاسم بنكاية فقال: يابا عبد الله خير فقال خير فقال: ويحك خرج في شئ فقال أبو عبد الله: ما تكره فلا، قال القاسم: فما هو قال نعي الشيخ إلى نفسه بعد ورود هذا الكتاب بأربعين يوما وقد حمل إليه سبعة أثواب فقال القاسم: في سلامة من ديني؟ فقال: في سلامة من دينك، فضحك (ره) فقال: ما اؤمل بعد هذا العمر؟ فقال الرجل الوارد فأخرج من مخلاته ثلاثة ازر وحبرة يمانية حمراء وعمامة وثوبين ومنديلا فأخذه القاسم وكان عنده قميص خلعه عليه مولانا الرضا أبو الحسن (ع) وكان له صديق يقال له عبد الرحمان بن محمد السنيزي، وكان شديد النصب وكان بينه وبين القاسم نضر الله وجهه مودة في امور الدنيا شديدة وكان القاسم يوده وقد كان عبد الرحمان وافى إلى الدار لاصلاح بين أبي جعفر بن حمدون الهمداني وبين ختنه ابن القاسم. فقال القاسم لشيخين من مشايخنا المقيمين معه أحدهما يقال له أبو حامد عمران ابن المفلس والآخر (أبو) علي بن جحدر: أن أقرئا هذا الكتاب عبد الرحمان بن محمد فاني احب هدايته وأرجو أن يهديه الله بقراءة هذا الكتاب فقالا له: الله الله الله فان هذا الكتاب لا يحتمل ما فيه خلق من الشيعة، فكيف عبد الرحمان بن محمد فقال: أنا أعلم أني مفش لسر لا يجوز لي إعلانه لكن من محبتي لعبد الرحمان ابن محمد وشهوتي أن يهديه الله(عزوجل) لهذا الأمر هو ذا أقرئه الكتاب.

When that day passed, and it was Thursday thirteen days left from Rajab, ‘Abd al-Rahmān came and greeted at Qāsim. Qāsim took out the letter and asked his guest to read it, “and look for yourself.” ‘Abd al-Rahmān read the letter and when he reached where Qāsim’s death had been predicted, he threw the letter from his hand and said to Qāsim, “Abu Muhammad, fear God. You are a pious man, you are wise. Allah says, No soul knows in which land she will die. [Luqmān: 34] And He says, He is the Knower of the unseen. So, He does not reveal His unseen to anyone”. [Jinn: 26]

Qāsim laughed and said, “Read the next verse also. Except6 only to such a messenger as He is well-pleased with. [Jinn: 27] And my Master is a well-pleased messenger.” Qāsim said, “I know what you are saying. Mark today’s date. If I outlive the date predicted in this letter, then my creed is false and if I die on that date, then you assess your condition.” ‘Abd al-Rahmān noted the date at that day and left.

Qāsim got a fever seven days after the arrival of the letter. On that day, his malady worsened. He was lying on his bed on the side of the wall. His son Hasan, who used to drink wine and was married to the daughter of Abu Ja‘far Ibn Hamdūn al-Hamdāni, was sitting. Qāsim’s sheet was covering his face, as he was lying in one side of the room. Abu Hāmid was sitting on one side, as Abu ‘Ali Ibn Jahdar and I and a group of other men of the locality were crying. Suddenly, Qāsim rose and sat resting on his hands on his behind, and began saying, “Yā Muhammad, Yā ‘Ali, Yā Hasan, Yā Husain, O’ my Masters, be my intercessors before God, the Exalted.” He said this another and then a third time. When he reached the third time, saying, “Yā Musā, Yā ‘Ali,” his eyelid popped open like children crack windflowers. His eyes opened and he began rubbing his eyes with his sleeves. A soupy fluid came out from his eyes. Then he glanced at his son and said, “O’ Hasan.” He looked each one of us and was saying, “O’ Abu Hāmid, O’ Abu ‘Ali.” We crowded around him and looked at his perfect eyeballs. Abu Hāmid asked him, “Do you see me?” as he was pointing his hand at each one of us. The news spread amongst the people and the commonality. Individuals from the commonality began coming and examining him. The judge, Abu Sā’ib ‘Ataba Ibn ‘Ubaidillah al-Mas‘ūdi, who was the chief justice at Baghdad, came and met Qāsim and asked him, “What is in my hand?” as he was showing him a ring the stone of which was turquoise. He brought the ring near. Qāsim told him what it had and said it has three lines. The judge brought it closer but he could not read the lines. People left as they were amazed at him and talking about him. Qāsim said to his son Hasan, “Allah will grant you a great position, so take accept it with gratitude.” Hasan said, “Father, I accept it.”  Qāsim said, “How?” “As you order me father.” He said, “Do not drink wine.”  Hasan said, “Father, you are right. I will give up wine and many other things you do not know.” Qāsim raised his hands to the sky and said, “God, cast into Hasan’s heart Your obedience and prevent him from Your sins.” He said this three times.

فلما مر ذلك اليوم وكان يوم الخميس لثلاث عشرة خلت من رجب دخل عبد الرحمان بن محمد وسلم عليه فأخرج القاسم الكتاب فقال له: اقرأ هذا الكتاب وانظر لنفسك فقرأ عبد الرحمان الكتاب فلما بلغ إلى موضع النعي رمى الكتاب عن يده، وقال للقاسم: يابا محمد اتق الله فانك رجل فاضل في دينك، متمكن من عقلك، والله(عزوجل) يقول: "وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدًا وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ" وقال: "عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا." فضحك القاسم وقال له: أتم الآية "إِلَّا مَنْ ارْتَضَى مِنْ رَسُولٍ." ومولاي هو المرتضى من الرسول وقال: قد علمت أنك تقول هذا ولكن ارخ اليوم فان أنا عشت بعد هذا اليوم المورخ في هذا الكتاب فاعلم أني لست على شئ وإن أنا مت فانظر لنفسك فورخ عبد الرحمان اليوم وافترقوا. وحم القاسم يوم السابع من ورود الكتاب واشتدت به في ذلك اليوم العلة واستند في فراشه إلى الحائط وكان ابنه الحسن بن القاسم مدمنا على شرب الخمر وكان متزوجا إلى أبي جعفر بن حمدون الهمداني وكان جالسا ورداؤه مستور على وجه في ناحية من الدار وأبو حامد في ناحية وأبو علي بن جحدر وأنا وجماعة من أهل البلد نبكي إذا اتكأ القاسم على يديه إلى خلف وجعل يقول: يا محمد يا علي يا حسن يا حسين يا موالي كونوا شفعائي إلى الله(عزوجل) وقالها الثانية وقالها الثالثة. فلما بلغ في الثالثة: يا موسى يا علي، تفرقعت أجفان عينيه كما يفرقع الصبيان شقائق النعمان، وانتفخت حدقته، وجعل يمسح بكمه عينيه وخرج من عينيه شبيه بماء اللحم ثم مد طرفه إلى ابنه فقال: يا حسن إلي يا با حامد إلى يا با علي فاجتمعنا حوله ونظرنا إلى الحدقتين صحيحتين فقال له أبو حامد: تراني. وجعل يده على كل واحد منا وشاع الخبر في الناس والعامة وأتاه الناس من العوام ينظرون إليه. وركب القاضي إليه وهو أبو السائب عتبة بن عبيد الله المسعودي وهو قاضي القضاة ببغداد فدخل عليه فقال له: يابا محمد ما هذا الذي بيدي وأراه خاتما فصه فيروزج فقر به منه فقال: عليه ثلاثة أسطر فتناوله القاسم (ره) فلم يمكنه قراءته وخرج الناس متعجبين يتحدثون بخبره والتفت القاسم إلى ابنه الحسن فقال له: إن الله منـزلك منـزلة ومرتبتك مرتبة فاقبلها بشكر فقال له الحسن: يا أبه قد قبلتها قال القاسم: على ماذا؟ قال: على ما تأمرني به يا أبه قال على أن ترجع عما أنت عليه من شرب الخمر، قال الحسن: يا أبه وحق من أنت في ذكره لارجعن عن شرب الخمر ومع الخمر أشياء لا تعرفها فرفع القاسم يده إلى السماء وقال: اللهم ألهم الحسن طاعتك، وجنبه معصيتك ثلاث مرات.

Then he asked for a paper and wrote his final will with his own hands. He gave endowed the orchards and the properties that were in his possession as endowment for our Master. Amongst the things he confided in his final will in his son Hasan, was “My son, if you become eligible for this position [meaning representation from the Master], your livelihood should be from the half of my bequeathals in Farjīda. The rest of them will belong to my Master. If you were not eligible for this, seek your goodness from a venue that Allah desires.” Hasan accepted his final will.

When it was the fortieth day and after dawn, Qāsim died. ‘Abd al-Rahmān received the news of his departure with great grief, as he was running in the streets barefoot and was unclad head, calling, “O’ my master.” People viewed his action odd and they began saying to him, “What are you doing?” He said to them, “Quiet. I have seen what you have not.”

‘Abd al-Rahmān became a Shī‘a and forsook his previous creed. He endowed his orchards and his properties as waqf. Abu ‘Ali Ibn Jahdar gave Qāsim his funeral bath and Abu Hāmid poured water over him. Qāsim was shrouded in eight dresses, with the shirt of his Master Abu al-Hasan (a.s) on his body and the other seven that came from Iraq over them. A short while after that, a letter of consolation came to his son from our Master (a.s), at the end of which was a du‘ā for him, “May God cast into your heart His obedience and may He prevent you from his sins,” the du‘ā his father had prayed for him. At the end it stated, “We made your father an imam for you and his actions an example for you.”

38- Al-Ghaiba of Sheikh Tusi: Abu Nasr Hibatullah Ibn Muhammad Ibn Bint Umm Kulthūm Bint Abi Ja‘far al-‘Amri says, A number of people from the Bani Nawbakht, amongst them Abu al-Hassan Ibn Kathīr al-Nawbakhti and also Umm Kulthum Ibn Abi Ja‘far Muhammad Ibn ‘Othmān, may Allah be pleased with them, narrated to me that in a certain time, religious dues from Qum and its peripheries sent for the Patron of the Age (a.s) were brought to Abu Ja‘far (a.s). When the messenger reached Baghdad and went to Abu Ja‘far and delivered to him what he had brought and then bid him farewell, and came to return, Abu Ja‘far said to him, “There is one thing remaining, which you have been entrusted with. Where is it?” “Nothing is remaining with me, my master. I have submitted it everything to you,” replied the messenger. “On the contrary, something is remaining with you. So return to your belongings and search and remember what things were given to you,” said Abu Ja‘far. The messenger left and remained many days trying to remember and search and think. He did not recall anything, nor did anyone who was with him reminded him of anything. He came back to Abu Ja‘far and said, “Nothing that was given to me remains in my hands, which I have not brought to your eminence.” Abu Ja‘far said to him, “It is said that you have two Sardāni garments, which were given to you by a certain man,” mentioning his name and his father’s name. “Where are they?”

ثم دعا بدرج فكتب وصيته بيده (ره) وكانت الضياع التي في يده لمولانا وقف وقفه. وكان فيما أوصى الحسن أن قال: يا بني إن اهلت لهذا الأمر يعني الوكالة لمولانا فيكون قوتك من نصف ضيعتي المعروفة بفرجيدة، وسائرها ملك مولاي وإن لم تؤهل له فاطلب خيرك من حيث يتقبل الله، وقبل الحسن وصيته على ذلك فلما كان في يوم الاربعين وقد طلع الفجر مات القاسم (ره) فوافاه عبد الرحمان يعدو في الاسواق حافيا حاسرا وهو يصيح واسيداه فاستعظم الناس ذلك منه، وجعل الناس يقولون: ما الذي تفعل بذلك؟ فقال: اسكتوا فقد رأيت ما لم تروه وتشيع ورجع عما كان عليه، ووقف الكثير من ضياعه.

وتولى أبو علي ابن جحدر غسل القاسم، وأبو حامد يصب عليه الماء وكفن في ثمانية أثواب على بدنه قميص مولاه أبي الحسن وما يليه السبعة الاثواب التي جاءته من العراق، فلما كان بعد مدة يسيرة ورد كتاب تعزية على الحسن من مولانا (ع) في آخر دعاء: ألهمك الله طاعته وجنب معصيته، وهو الدعاء الذي كان دعا به أبوه وكان آخره: قد جعلنا أباك إماما لك وفعاله لك مثالا.

38- الغيبة للشيخ الطوسي الحسين بن إبراهيم، عن أحمد بن علي بن نوح، عن أبي نصر هبة الله بن محمد ابن بنت ام كلثوم بنت أبي جعفر العمري قال: حدثني جماعة من بني نوبخت منهم أبو الحسن بن كثير النوبختي وحدثتني به ام كلثوم بنت أبي جعفر محمد بن عثمان رضي الله عنهم أنه حمل إلى أبي جعفر (ع) في وقت من الاوقات ما ينفذه إلى صاحب الأمر (ع) من قم ونواحيها.

فلما وصل الرسول إلى بغداد ودخل إلى أبي جعفر وأوصل إليه ادفع إليه وودعه وجاء لينصرف قال له أبو جعفر: قد بقي شئ مما استودعته فأين هو؟

فقال له الرجل: لم يبق شئ يا سيدي في يدي إلا وقد سلمته فقال له أبو جعفر: بلى قد بقي شئ فارجع إلى ما معك وفتشه وتذكر ما دفع إليك فمضى الرجل فبقي أياما يتذكر ويبحث ويفكر فلم يذكر شيئا ولا أخبره من كان في جملته ورجع إلى أبي جعفر فقال له: لم يبق شئ في يدي مما سلم إلي إلا وقد حملت إلى حضرتك فقال أبو جعفر: فانه يقال لك: الثوبان السردانيان اللذان دفعهما إليك فلان بن فلان ما فعلا؟

The messenger said, “Yes, by Allah, O’ my master, I totally forgot about them, so much that they have gone away from my heart and I do not remember where I have put them.” The man left and searched and opened everything he had with him and asked all the people he had carried something for them to look for the garments. But they were not to be found anywhere. He returned to Abu Ja‘far (a.s) and told him his mishap. Abu Ja‘far said to him, You are ordered to go to so-and-so, the cotton seller, to whom you carried the two loads of cotton in the cotton market. Open one of them, which has such and such writing. The two garments are on its side. The messenger was amazed by the prediction of Abu Ja‘far and went ahead to the spot and opened the load that he had told him to open and there they were: two garments on the side, entered into the cotton. He took them and brought them to Abu Ja‘far and said, “I had forgotten them, because when I tied the goods, they were left outside, so I put them on the side of the cotton load to keep them safe.” The man spoke about this astonishing incident and Abu Ja‘far’s informing him, which knows none but an apostle or an Imam ordained by the Allah, Who knows all the secrets and all that the chests hide. This man did not know Abu Ja‘far and he was sent as courier and as a messenger, just like merchants send someone whom they entrust to their business partners. Nor did he have a register that he might have given to Abu Ja‘far nor a letter, because the issue was very sensitive at the time of al-Mu‘tadhid and swords were dripping blood. This sort of activity was a secret amongst very special people who were qualified for such confidentiality. A person who would carry assets to Abu Ja‘far would not know his position and his duty. He would be only asked to go to such and such place and deliver these things, without being told anything else. Such a courier would not be given a letter so the purpose of his deliver could not be traced.

39- Al-Ghaiba of Sheikh Tusi: Muhammad al-Kulaini narrates that Muhammad Ibn Ziyād al-Musyari wrote to the Patron of the Age, asking for a blessed burial shroud from his holy presence. The answer came, “You will need it in the year two hundred and eighty one.” He died, (a.s), in the time that the Imam of the Age had foreseen for him. The Imam sent him a burial shroud a month before his demise.

40- Al-Ghaiba of Sheikh Tusi: Ibn Marwān al-Kufī says, Ibn Abi Sūra said to me, I was in Karbala on the eve of ‘Arafa. I left following the land route. As I reached the al-Masnāth, I sat over the hill to rest and then got up and began walking. A man came from the rear of the road and said to me, “Would you be interested in having a company?” I said, “Definitely.” We walked together and he talked to me and I talked to him. He asked me about my situation; I told him that I was in hardship and did not have anything with me in my hands. He turned to me and said, “When you enter Kūfa, go to Abu Tāhir al-Rāzi and knock at his door. He will come out to you and blood of sacrifice will be on his hand. Say to him, ‘You are asked to give me the sack of dinārs that is with the man of the bedstead.’”

فقال له الرجل: أي والله يا سيدي لقد نسيتهما حتى ذهبا عن قلبي ولست أدري الآن أين وضعتهما فمضى الرجل فلم يبق شئ كان معه إلا فتشه وحله وسأل من حمل إليه شيئا من المتاع أن يفتش ذلك فلم يقف لهما على خبر. فرجع إلى أبي جعفر رحمه الله فأخبره فقال له أبو جعفر: يقال لك امض إلى فلان بن فلان القطان الذي حملت إليه العدلين القطن في دار القطن فافتق أحدهما وهو الذي عليه مكتوب كذا وكذا فانهما في جانبه فتحير الرجل مما أخبر به أبو جعفر ومضى لوجهه إلى الموضع ففتق العدل الذي قال له افتقه فإذا الثوبان في جانبه قد اندسا مع القطن فأخذهما وجاء بهما إلى أبي جعفر فسلمهما إليه وقال له لقد انسيتهما لاني لما شددت المتاع بقيا فجعلتهما في جانب العدل، ليكون ذلك أحفظ لهما. وتحدث الرجل بما رآه وأخبره به أبو جعفر من عجيب الأمر الذي لا يقف عليه إلا نبى أو إمام من قبل الله الذي يعلم السرائر وما تخفي الصدور، ولم يكن هذا الرجل يعرف أبا جعفر وإنما انفذ على يده كما ينفذ التجار إلى أصحابهم على يد من يثقون به ولا كان معه تذكرة سلمها إلى أبي جعفر ولا كتاب لان الأمر كان حادا في زمان المعتضد والسيف يقطر دما كما يقال وكان سرا بين الخاص من أهل هذا الشان وكان ما يحمل به إلى أبي جعفر لا يقف من يحمله على خبره ولا حاله وإنما يقال امض إلى موضع كذا وكذا فسلم ما معك من غير أن يشعر بشئ ولا يدفع إليه كتاب لئلا يوقف على ما يحمله منه.

39- الغيبة للشيخ الطوسي جماعة، عن الحسن بن حمزة العلوي، عن علي بن محمد الكليني قال: كتب محمد بن زياد الصيمري يسأل صاحب الزمان كفنا يتيمن بما يكون من عنده فورد إنك تحتاج إليه سنة إحدى وثمانين فمات (ره) في الوقت الذي حده وبعث إليه بالكفن قبل موته بشهر.

40- الغيبة للشيخ الطوسي جماعة، عن أحمد بن محمد بن عباس قال: حدثني ابن مروان الكوفي قال حدثني ابن أبي سورة قال كنت بالحائر زائرا عشية عرفة فخرجت متوجها على طريق البر فلما انتهيت إلى المسناة جلست إليها مستريحا ثم قمت أمشي وإذا رجل على ظهر الطريق فقال لي: هل لك في الرفقة؟ فقلت نعم فمشينا معا يحدثني واحدثه وسألني عن حالي فأعلمته أني مضيق لا شئ معي وفي يدي فالتفت إلي فقال لي: إذا دخلت الكوفة فأت أبا طاهر الزراري فاقرع عليه بابه فانه سيخرج إليك وفي يده دم الأضحية فقل له يقال لك أعط هذا الرجل الصرة الدنانير التي عند رجل السرير.

I much wondered at his words. Then he separated from me and went his way. I don’t know where he went to. I reached Kūfa and went to Abu Tāhir Muhammad Ibn Sulaymān al-Rāzi. I knocked on his door, as he had asked me to. Abu Tāhir came out to me; on his hands were the blood of sacrifices. I said to him, “You are asked to give me the sack of dinārs, which are with the man of the bedstead.” He said, “Of course, you are heard and obeyed.” He went back and brought out the sack and gave it to me. I took the sack and went away.

41- Al-Ghaiba of Sheikh Tusi: Abu Ghālib says, I had seen two sons of Abu Sūra. Abu Sūra had been one of the Sheikhs of the Zaidiyya. Abu Ghālib narrates on the authority of the named narrators from Abu Sūra, who says, I left to visit the Tomb of Abu ‘Abdillah (a.s) on the ‘Arafa. I stayed the day of ‘Arafa there and when it was the time of *‘*ishā’ prayers, I stood to perform my salāth. I rose and began by the al-Hamd. Suddenly, a young man of tremendous beauty, who had a summer cloak on him, also began with al-Hamd, and finished before me or I did before him. Later we left together from the door of the shrine. When we reached the banks of the Euphrates, the young man said to me, “You want to go to Kufa, so go ahead.” I went ahead by the way of the Euphrates and the young man took the land trail.

Abu Sūra continues, Feeling sorry for separating from his company, I began following him. He said to me, “Come.” We went together to the foundation of the fortress of al-Masnāth. We slept there. When we woke up, we were at the heights, at the mountain of al-Khandaq. He said to me, “You are in hardship and you have a family to support. Go to Abu Tāhir al-Rāzi. He will come out to you, while his hands are drenched in the blood of sacrifice. Say to him a young man who had these qualities says that the sack that has twenty dinārs in it and one of your brothers has brought it to you is yours. Take it from him.” Abu Sūra says, I went to Abu Tāhir Ibn al-Rāzi, as the young man had said and described him to him. He said, “Praise belongs to Allah, and you saw him.” He went inside and brought out a sack in which were dinārs. He gave them to me and I returned.

Abu ‘Abdillah Muhammad Ibn Zaid Ibn Marwān, who is also one of the sheikhs of the Zaidiyya, says, I recounted this narrative to Abu al-Husain Muhammad Ibn ‘Ubaidillah al-‘Alawi, when we were stationed at the land of al-Herr. He said, This is true. A young man came to me and I recognized a sign in his face. When all the public left, I asked him, “Who are you?” He said, “I am the messenger of the Heir (a.s) to one of his brothers in Baghdad.” I asked, “Do you have the means for the journey?” “Yes, in the house of the Talhayayn.” I said to him, “Go and bring them.” I sent a page with him. He brought his gears and the means of travel and stayed with me that day. He ate with me and talked about many of the secrets and confidentialities. I asked him, “What road are you going to take?” “I will disembark at this height and then I will go to the valley of the sands then I will go to the tents and purchase coursers and will ride to the Heir (a.s) to the west.”

فتعجبت من هذا ثم فارقني ومضى لوجهه لا أدري أين سلك. ودخلت الكوفة وقصدت أبا طاهر محمد بن سليمان الزراري فقرعت عليه بابه كما قال لي وخرج إلي وفي يده دم الاضحية فقلت لها: يقال لك أعط هذا الرجل الصرة الدنانير التي عند رجل السرير فقال: سمعا وطاعة ودخل فأخرج إلي الصرة فسلمها إلي فأخذتها وانصرفت.

41- الغيبة للشيخ الطوسي جماعة، عن أبي غالب أحمد بن محمد الزراري قال حدثني أبو عبد الله محمد بن زيد بن مروان قال حدثني أبو عيسى محمد بن علي الجعفري وأبو الحسين محمد بن علي بن الرقام قالا حدثنا أبو سورة قال أبو غالب وقد رأيت ابنا لابي سورة وكان أبو سورة أحد مشايخ الزيديه المذكورين قال أبو سورة: خرجت إلى قبر أبي عبد الله (ع) اريد يوم عرفة فعرفت يوم عرفة فلما كان وقت عشاء الآخرة صليت وقمت فابتدأت أقرأ من الحمد وإذا شاب حسن الوجه عليه جبة مسيفي فابتدأ أيضا من الحمد وختم قبلي أو ختمت قبله فلما كان الغداة خرجنا جميعا من باب الحائر فلما صرنا على شاطئ الفرات قال لي الشاب: أنت تريد الكوفة فامض فمضيت طريق الفرات وأخذ الشاب طريق البر. قال أبو سورة: ثم أسفت على فراقه فاتبعته فقال لي: تعال فجئنا جميعا إلى أصل حصن المسناة فنمنا جميعا وانتبهنا فإذا نحن على العوفى على جبل الخندق فقال لي: أنت مضيق وعليك عيال فامض إلى أبي طاهر الزراري فسيخرج إليك من منـزله وفي يده الدم من الاضحية فقل له: شاب من صفته كذا يقول لك صرة فيها عشرون دينارا جائك بها بعض إخوانك فخذها منه قال أبو سورة: فصرت إلى أبي طاهر ابن الزراري كما قال الشاب ووصفته له فقال: الحمد لله ورأيته فدخل وأخرج إلي الصرة الدنانير فدفعها إلي وانصرفت. قال أبو عبد الله محمد بن زيد بن مروان وهو أيضا من أحد المشايخ الزيديه حدثت بهذا الحديث أبا الحسين محمد بن عبيد الله العلوي ونحن نـزول بأرض الهر فقال: هذا حق جاءني رجل شاب فتوسمت في وجهه سمة فصرفت الناس كلهم وقلت له من أنت؟ فقال أنا رسول الخلف (ع) إلى بعض إخوانه ببغداد فقلت له: معك راحلة فقال نعم في دار الطلحيين فقلت له قم فجئ بها ووجهت معه غلاما فأحضر راحلته وأقام عندي يوم ذلك وأكل من طعامي وحدثني بكثير من سري وضميري قال: فقلت له على أي طريق تأخذ؟ قال: أنـزل إلى هذه النجفة ثم آتي وادي الرملة ثم آتي الفسطاط وأبتع الراحلة فأركب إلى الخلف (ع) إلى المغرب.

Abu al-Husain Muhammad Ibn ‘Ubaidillah said, Next day he rode his courser and I rode along with him. We went to the archway of the house of Sālih. He crossed the channel by himself and I was watching him until he reached Najaf and then he disappeared from my eyes. Abu ‘Abdillah Muhammad Ibn Zaid says, I recounted these two narratives to Abu Bakr Muhammad Ibn Abi Darrām al-Yamāmi, who is one of the sheikhs of the Hashawiyyah. He said, This is true.

42- Al-Ghaiba of Sheikh Tusi: Abu ‘Abdillah narrates from Abu Ghālib al-Rāzi, I reached Kufa. I was a young man and one of our brothers [whose name Abu ‘Abdillah had forgotten], was with me. This was in the days of Sheikh Abu al-Qāsim al-Husain Ibn Rūh (a.s), when he went into hiding and appointed Abu Ja‘far Muhammad Ibn ‘Ali known as al-Shalmaghāni, who was at that time a righteous man and had not evinced the heresy and blasphemy which he later did. People visited him and met him because he was a comrade of al-Sheikh Abu al-Qāsim al-Husain Ibn Rūh and his emissary amongst the people with regard to their needs and necessities. My friend said to me, “Do you wish to meet Abu Ja‘far and make a covenant with him, for he is the appointed man today amongst this congregation?” I wanted to ask him to request a du‘ā from the Imam of the Age?” I said, “Yes.” We went to him and saw a congregation of our faithful brethren there with him. We offered him our greetings and sat there. He turned to my comrade and asked him, “Who is this young man?” He said, “A man from the house of Zurāra.” He turned to me and asked, “Which Zurāra?” I said, “My master, I am from the children of Bukair Ibn A‘yun the brother of Zurāra.” He said, “This is a majestic household, dignified in this Order.” My comrade turned to him and said, “Our master, I want to request a du‘ā.” He said, “Yes.” When I heard this, I also desired to request the same. I intended in my heart not to disclose it to anyone the condition of my wife the mother of my son Abu al-‘Abbās. She was had many differences and was very angry at me while I was greatly fond of her. I said in my heart that I will ask him a du‘ā for this problem that has been much troubling me and will name it. So I said, “May Allah prolong the life of our Master, I have a wish as well.” Al-Shalmaghāni said, “What is your wish?” I said, “I want a du‘ā for relief from a problem that has troubled me.” Al-Shalmaghāni took the paper that was in front of him on which he registered people’s requests and wrote, “And the man from Zurāra has a request for du‘ā about a matter that has troubled him.” Then he folded the paper. We rose and left. After a few days, my friend said to me, “Shouldn’t we go to Abu Ja‘far and ask him about our requests we made to him?” I went with him and we entered al-Shalmaghāni’s place. As we sat down, he took out a paper that had many requests on it, which had been answered in their sides. He turned to my friend and read to him the answer of his query. Then he turned to me as he was reading, “As for the man from Zurāra and the condition between the husband and the wife, may Allah rectify their relationship.” I was overwhelmed by this great incident. We got up and left. My friend said to me, “You are overwhelmed by this?”

قال أبو الحسين محمد بن عبيد الله: فلما كان من الغد ركب راحلته وركبت معه حتى صرنا إلى قنطرة دار صالح فعبر الخندق وحده وأنا أراه حتى نـزل النجف وغاب عن عيني. قال أبو عبد الله محمد بن زيد: فحدثت أبا بكر محمد بن أبي دارم اليمامي وهو من أحد مشايخ الحشوية بهذين الحديثين فقال: هذا حق.

42- الغيبة للشيخ الطوسي أخبرني جماعة عن أبي عبد الله أحمد بن محمد بن عياش عن أبي غالب الزراري قال: قدمت من الكوفة وأنا شاب إحدى قدماتي ومعي رجل من إخواننا قد ذهب على أبي عبد الله اسمه وذلك في أيام الشيخ أبي القاسم الحسين بن روح (ره) واستتاره ونصبه أبا جعفر محمد بن علي المعروف بالشلمغاني وكان مستقيماً لم يظهر منه ما ظهر منه من الكفر والالحاد وكان الناس يقصدونه ويلقونه لانه كان صاحب الشيخ أبي القاسم الحسين بن روح سفيرا بينهم وبينه في حوائجهم ومهماتهم. فقال لي: صاحبي هل لك أن تلقى أبا جعفر وتحدث به عهدا فانه المنصوب اليوم لهذه الطائفة فاني اريد أن أسأله شيئا من الدعاء يكتب به إلى الناحية قال: فقلت نعم، فدخلنا إليه فرأينا عنده جماعة من أصحابنا فسلمنا عليه وجلسنا فأقبل على صاحبي فقال: من هذا الفتى معك؟ فقال له: رجل من آل زرارة بن أعين فأقبل علي فقال: من أي زرارة أنت؟ فقلت يا سيدي أنا من ولد بكير بن أعين أخي زرارة فقال: أهل بيت جليل عظيم القدر في هذا الأمر، فأقبل عليه صاحبي فقال له: يا سيدنا اريد المكاتبة في شئ من الدعاء فقال: نعم. قال: فلما سمعت هذا اعتقدت أن أسأل أنا أيضا مثل ذلك وكنت اعتقدت في نفسي ما لم ابده لاحد من خلق الله حال والدة أبي العباس ابني وكانت كثيرة الخلاف والغضب علي وكانت مني بمنـزلة فقلت في نفسي: أسأل الدعاء لي من أمر قد أهمني ولا اسميه فقلت: أطال الله بقاء سيدنا وأنا أسأل حاجة قال وماهي؟ قلت الدعاء لي بالفرج من أمر قد أهمني قال فأخذ درجا بين يديه كان أثبت فيه حاجة الرجل فكتب والزراري يسأل الدعاء في أمر قد أهمه قال ثم طواه فقمنا وانصرفنا. فلما كان بعد أيام قال لي صاحبي ألا نعود إلى أبي جعفر فنسأله عن حوائجنا التي كنا سألناه فمضيت معه ودخلنا عليه فحين جلسنا عنده أخرج الدرج وفيه مسائل كثيرة قد أجيبت في تضاعيفها فأقبل على صاحبي فقرأ عليه جواب ما سأل ثم أقبل علي وهو يقرأ فقال: وأما الزراري وحال الزوج والزوجة فأصلح الله ذات بينهما قال فورد علي أمر عظيم وقمنا فانصرفنا فقال لي: قد ورد عليك هذا الأمر.

I said, “I am surprised by this.” “By what?” I said, “It was a secret that no one but God and me knew and he informed me about it.”  He said, “Are you doubting about the capacity of the Imam! Tell me what is the story.” I told them what had happened and he was much amazed too. Then we returned to Kūfa and I went to my house, my wife, who had been angry at me and had been living with her family, came to me and sought my pleasure and apologized to me. She remained very agreeable to me and did not disagree with me until death separated us.

A congregation narrated this story to me from Abu Ghālib Ahmad Ibn Muhammad Ibn Sulaymān al-Zurāri through an ijāza. Abu al-Faraj Muhammad Ibn al-Mudhaffar wrote from his side in house at Baghdad at the street of Ghālib on Sunday five days left from Dhu al-Qa‘da of the year three hundred and fifty six, saying, I was married to a woman, who was the first woman I had married. I was young man and my age was below twenty. I copulated with her at her father’s house and then she stayed there at her father’s house for years. I tried much to convince them to let her move to my house, but they would not listen to me. The woman became pregnant from me in this time and gave birth to a girl. The girl lived for a while and then died. I was neither present at her birth, nor when she died, and I never saw her because of the strained relationship between me and my in-laws. Then again we agreed that they are going to let her move t my house. So I went to their house, but they again declined to let me take her to my house. I again made the woman pregnant. Then I demanded them to bring the woman to my house, as we had agreed. They again refused and our relationship soured. I moved away from them. She gave birth in my absence to a girl. We remained in this strained condition many years. I did not go to get her. Then I went to Baghdad. My friend at that time in Baghdad was Abu Ja‘far Muhammad Ibn Ahmad al-Zajzawzaji and was like an uncle or father to me. I stayed at his house in Baghdad and complained to him about my strained relationship with my wife and my in-laws. He asked me to write a letter and ask for a du‘ā. So, I wrote a letter and mentioned in it my condition and my sour relation with my wife’s family and their refusal to let my wife come to my house. I and Abu Ja‘far took the letter to Muhammad Ibn ‘Ali, who was at the time a connection between us and al-Husain Ibn Rūh (a.s), who was at that time the Representative. We gave him the letter and asked him to send it. He took the letter from me but the answer did not come for a long while. I met him and told him that I was much uncomfortable with the delay in the answer to my letter. He said, “The delay should not make you uncomfortable.’ He hinted to me that if the answer comes soon, it is from al-Husain Ibn Rūh (a.s), and if there is a delay, it is from the Hujja (a.s). I left.

After a while—which I do not remember how long, but it was not very long—Abu Ja‘far al-Zajawzaji called me one day. I went to him. He took out a section of a letter and said to me, “This is the answer of your letter. If you should like to copy it, copy it and then return it to me.”

فقلت أعجب منه قال مثل أي شئ فقلت: لانه سر لم يعلمه إلا الله تعالى وغيري فقد أخبرني به، فقال: أتشك في أمر الناحية أخبرني الآن ما هو؟ فأخبرته فعجب منه. ثم قضي أن عدنا إلى الكوفة فدخلت داري وكانت ام أبي العباس مغاضبة لي في منـزل أهلها فجاءت إلى فاسترضتني واعتذرت ووافقتني ولم تخالفني حتى فرق الموت بيننا.

وأخبرني بهذه الحكاية جماعة عن أبي غالب أحمد بن محمد بن سليمان الزراري إجازة وكتب عنه ببغداد أبو الفرج محمد بن المظفر في منـزله بسويقة غالب في يوم الاحد لخمس خلون من ذي القعدة سنة ست وخمسين وثلاث مائة قال: كنت تزوجت بام ولدي وهي أول امرأة تزوجتها وأنا حينئذ حدث السن وسني إذ ذاك دون العشرين سنة فدخلت بها في منـزل أبيها فأقامت في منـزل أبيها سنين وأنا أجتهد بهم في أن يحولوها إلى منـزلي وهم لا يجيبوني إلى ذلك فحملت مني في هذه المدة وولدت بنتا فعاشت مدة ثم ماتت ولم أحضر في ولادتها ولا في موتها ولم أرها منذ ولدت إلى أن توفيت للشرور التي كانت بيني وبينهم. ثم اصطلحنا على أنهم يحملونها إلى منـزلي فدخلت إليهم في منـزلهم ودافعوني في نقل المرأة إلي وقدر أن حملت المرأة مع هذه الحال ثم طالبتهم بنقلها إلى منـزلي على ما اتفقنا عليه فامتنعوا من ذلك فعاد الشر بيننا، وانتقلت منهم وولدت وأنا غائب عنها بنتا وبقينا على حال الشر والمضارمة سنين لا آخذها. ثم دخلت بغداد وكان الصاحب بالكوفة في ذلك الوقت أبو جعفر محمد بن أحمد الزجوزجي وكان لي كالعم أو الوالد، فنـزلت عنده ببغداد وشكوت إليه ما أنا فيه من الشرور الواقعة بيني وبين الزوجة وبين الاحماء فقال لي تكتب رقعة وتسأل الدعاء فيها. فكتبت رقعة ذكرت فيها حالي وما أنا فيه من خصومة القوم لي وامتناعهم من حمل المرأة إلى منـزلي ومضيت بها أنا وأبو جعفر إلى محمد بن علي وكان في ذلك الواسطة بيننا وبين الحسين بن روح (ع) وهو إذ ذاك الوكيل فدفعناها إليه وسألناه إنفاذها فأخذها مني وتأخر الجواب عني أياما فلقيته فقلت له: قد ساء ني تأخر الجواب عني فقال: لا يسوؤك فانه أحب إلي لك وأومى إلي أن الجواب إن قرب كان من جهه الحسين بن روح (ع) وإن تأخر كان من جهة الصاحب (ع). فانصرفت فلما كان من بعد ذلك ولا أحفظ المدة إلا أنها كانت قريبة فوجه إلي أبو جعفر الزجوزجي يوما من الايام فصرت إليه فأخرج لي فصلا من رقعة وقال لي: هذا جواب رقعتك فان شئت أن تنسخه فانسخه ورده.

I read the letter, which said, “May Allah set right the differences of the husband and the wife.” I copied these down words and returned the letter to him. We went to Kūfa. God made the woman’s heart soft to me with no effort. She lived with me many years and I had many children from her. At times I was very rough to her and did things that would require much forbearance from any woman, but she did not utter a word of disagreement, nor did her family, until time separated us from one another.

The narrators say, Abu Ghālib said, Long before this, once I wrote a letter requesting that my orchard and property be accepted. It was not my belief at that time to seek the pleasure of God, but rather I had a desire to find courtship with the Nawbakhtis, because of the wealth and power and prestige they enjoyed. No reply came to me. I insisted on making my request. A reply came to me, “Choose someone and transfer the property into his name, because you will need it.” I wrote the property on the name of Abu al-Qāsim Musā Ibn al-Hasan al-Zajawzaji, the nephew of Abu Ja‘far, because I had confidence in him in his piety. Not many days had passed that the Bedouins took me prisoner and looted the property I owned. All my grains and animals and instruments worthy one thousand dinārs were gone. I remained in their captivity for some time until I bought my freedom for one hundred dinārs and one thousand five hundred dirhams. I became indebted to the couriers another five hundred dirhams. I came out from the captivity and sold the property for this sheer need.

43- Al-Ghaiba of Sheikh Tusi: Abu ‘Ali Ibn Himām says, Muhammad Ibn ‘Ali al-Shalmaghāni al-‘Azāqari challenged al-Sheikh al-Husain Ibn Rūh to a mubāhila, saying, “I am the companion of the Imam and have been ordered to manifest my knowledge, which I have manifested expressly and implicitly; so, come to my mubāhila.” The Sheikh sent a reply to him, “Whoever of us dies first, is the one who bears the anathema.” Al-‘Azāqari’s died first, as he was killed, crucified, and Ibn Abi ‘Awn was taken with him. This was in the year three hundred and thirteen. Al-Hasan Ibn Ja‘far Ibn Ismā‘īl Ibn Sālih al-Saimuri says, When al-Sheikh Abu al-Qāsim al-Husain Ibn Rūh (a.s) sent the letter of the Imam that cursed Ibn Abi al-‘Azāqir, he sent it from where he was sitting at the house of al-Muqtadir to our Sheikh Abu ‘Ali Ibn Himām in the Dhu al-Hijja of the year three hundred and twelve. Abu ‘Ali copied the letter and told me that Abu al-Qāsim (a.s) is not bound not to express condemnation of Ibn Abi al-‘Azāqir, because he was in the hands of the commonality and in their prison, and was ordered in that condition to disclose this condemnation and not to fear and that he will be safe. So he was freed from the prison short while after that. I found in an old book that had been written in Ahwāz in the Muharram of three hundred and seventeen. It narrated on the authority of Abu Tālib al-Jurjāni: While I was on Qum, there began a discussion amongst our people about a man who had negated his son to be from his seed. They sent a man to Sheikh Siyānatullah, as I was present before him.

فقرأته فإذا فيه: والزوج والزوجة فأصلح الله ذات بينهما. ونسخت اللفظ ورردت عليه الفصل ودخلنا الكوفة فسهل الله لي نفس المرءة بأيسر كلفة وأقامت معي سنين كثيرة ورزقت مني أولادا وأسأت إليها إساءات واستعملت معها كل مالا تصبر النساء عليه، فما وقعت بيني وبينها لفظة شر ولا بين أحد من أهلها إلى أن فرق الزمان بيننا. قالوا: قال أبو غالب: وكنت قديما قبل هذه الحال، قد كتبت رقعة أسأل فيها أن تقبل ضيعتي ولم يكن اعتقادي في ذلك الوقت التقرب إلى الله(عزوجل) بهذه الحال وإنما كان شهوة مني للاختلاط بالنوبختيين والدخول معهم فيما كانوا من الدنيا فلم اجب إلى ذلك وألححت في ذلك فكتب إلي أن اختر من تثق به فاكتب الضيعة باسمه فانك تحتاج إليها فكتبتها باسم أبي القاسم موسى بن الحسن الزجوزجي ابن أخي أبي جعفر لثقتي به وموضعه من الديانة والنعمة فلم يمض الايام حتى أسروني الاعراب ونهبوا الضيعة التي كنت أملكها وذهب فيها من غلاتي ودوابي وآلتي نحو من ألف دينار وأقمت في أسرهم مدة إلى أن اشتريت نفسي بمائة دينار وألف وخمسمائة درهم ولزمني في اجرة الرسل نحو من خمسمائة درهم فخرجت واحتجت إلى الضيعة فبعتها.

43- الغيبة للشيخ الطوسي أخبرني الحسين بن عبيد الله، عن أبي الحسن محمد بن أحمد بن داود القمي، عن أبي علي بن همام قال: أنفذ محمد بن علي الشملغاني العزاقري إلى الشيخ الحسين بن روح يسأله أن يباهله وقال: أنا صاحب الرجل وقد امرت باظهار العلم وقد أظهرته باطنا وظاهرا فباهلني فأنفذ إليه الشيخ في جواب ذلك أينا تقدم صاحبه فهو المخصوم فتقدم العزاقري فقتل وصلب واخذ معه ابن أبي عون وذلك في سنة ثلاث وعشرين وثلاث مائة. قال ابن نوح: وأخبرني جدي محمد بن أحمد بن العباس بن نوح (ع) قال: أخبرنا أبو محمد الحسن بن جعفر بن إسماعيل بن صالح الصيمري قال: لما أنفذ الشيخ أبو القاسم الحسين بن روح (ع) التوقيع في لعن ابن أبي العزاقر أنفذه من مجلسه في دار المقتدر إلى شيخنا أبي علي بن همام في ذي الحجة سنة اثنتي عشرة وثلاثمائة وأملا أبو علي علي وعرفني أن أبا القاسم (ع) راجع في ترك إظهاره فانه في يد القوم وفي حبسهم فأمر باظهاره وأن لا يخشى ويأمن فتخلص وخرج من الحبس بعد ذلك بمدة يسيرة والحمد لله. قال: ووجدت في أصل عتيق كتب بالاهواز في المحرم سنة سبع عشرة وثلاثمائة أبو عبد الله، قال: حدثنا أبو محمد الحسن بن علي بن إسماعيل بن جعفر بن محمد بن عبد الله بن محمد بن علي بن أبي طالب الجرجاني قال: كنت بمدينة قم فجرى بين إخواننا كلام في أمر رجل أنكر ولده فأنفذوا رجلا إلى الشيخ صيانة الله وكنت حاضراً عنده أيده الله.

The messenger handed to him the letter, but he did not read it and told him to go to Abu ‘Abdillah al-Bazufari for the answer to the letter. I went with the messenger. Al-Bazufari said to him, “The boy his son and he copulated with his mother” in such and such day in such and such time. “Tell him to name his son Muhammad.” The messenger returned and the matter was clarified to all and the boy was named Muhammad.

Ibn Nūh narrates that ‘Ali Ibn al-Husain Ibn Musā Ibn Bābawayh was married to the daughter of his uncle Muhammad Ibn Musā Ibn Babawayh, and did not have offspring from her. He wrote to Abu al-Qāsim al-Husain Ibn Rūh (a.s) and asked him to request the Imam to pray for him that Allah gives him faqīh sons. An answer came, “You will not be given sons from her. You will have a Dailumi concubine and you will sire to faqīh sons from her.” The narrator says that a man who had been at that time recounted that Abu al-Hasan Ibn Bābawayh has three sons. Muhammad and Husain are very adept jurists and they learn what other people of Qum cannot. They have a brother whose name is Hasan. He is the middle brother and he has devoted himself to worship and piety and does not mix with the people. He is not a faqih. Whenever the two sons of Abu al-Hasan narrate something, people are amazed by their learning and they say, “You have this by the blessing of the Imam.” This is a very well-known matter in Qum.

44- Ikmāl al-Dīn: Muhammad Ibn Shādhān Ibn Na‘īm says, Religions dues belonging to the Gharīm[1] (a.s) were deposited with me. It was twenty dinārs short of five hundred. I did not like to send a number that was not round, so I put another twenty from myself and sent it to Muhammad Ibn Ja‘far and did not write that my money was also included. Muhammad Ibn Ja‘far sent the receipt to me, which said, “Five hundred dirhams reached us, in which twenty dirhams were yours.”

45- Ikmāl al-Dīn: Ishāq Ibn Ya‘qūb says, I heard al-Sheikh al-‘Amri say, I was once with a man from the people of the peripheries, who had some religious dues belonging to the Gharīm (a.s). He sent the assets, but were returned to him and it was stated, “Take out the rights of your cousin from them, which is four hundred dirhams.” The man wax transfixed with wonder and perplexity. He viewed the accounts and there was in his hands the lost assets for the son of his uncle, some of which he had returned but not all of it. When he transferred his cousins’ assets to currency, it was worth four hundred dirhams, as the Imam (a.s) had said. He took that sum out and sent the rest. His dispatch was accepted.

46- Ikmāl al-Dīn: ‘Ali Ibn Muhammad al-Rāzi narrates from a number of our scholars that the Imam of the Age (a.s) sent to Abu ‘Abdillah Ibn al-Junaid, when he was at Wāsit, a page and asked him to sell the page.


[1] Another title of the Imam of the Age, by which the Shī‘a commonly referred to him during the early days of occultation.

فدفع إليه الكتاب فلم يقرأه وأمره أن يذهب إلى أبي عبد الله البزوفري أعزه الله ليجيب عن الكتاب فصار إليه وأنا حاضر فقال له أبو عبد الله: الولد ولده وواقعها في يوم كذا وكذا في موضع كذا وكذا فقل له: فيجعل اسمه محمدا فرجع الرسول إلى البلد وعرفهم ووضح عندهم القول وولد الولد وسمي محمدا. قال ابن نوح: وحدثني أبو عبد الله الحسين بن محمد بن سورة القمي حين قدم علينا حاجا قال: حدثني علي بن الحسن بن يوسف الصائغ القمي ومحمد بن أحمد بن محمد الصير في المعروف بابن الدلال وغيرهما من مشايخ أهل قم أن علي بن الحسين بن موسى بن بابويه كانت تحته بنت عمه محمد بن موسى بن بابويه فلم يرزق منها ولدا فكتب إلى شيخ أبي القاسم الحسين بن روح (ع) أن يسأل الحضرة أن يدعو الله أن يرزقه أولادا فقهاء فجاء الجواب إنك لاترزق من هذه وستملك جارية ديلمية وترزق منها ولدين فقيهين. قال: وقال لي أبو عبد الله بن سورة حفظه الله: ولابي الحسن بن بابويه ثلاثة أولاد محمد والحسين فقيهان ماهران في الحفظ يحفظان مالا يحفظ غيرهما من أهل قم ولهما أخ اسمه الحسن وهو الاوسط مشتغل بالعبادة والزهد لا يختلط بالناس ولا فقه له. قال ابن سورة كلما روى أبو جعفر وأبو عبد الله ابنا علي بن الحسين شيئا يتعجب الناس من حفظهما ويقولون لهما: هذا الشأن خصوصية لكما بدعوة الامام (ع) لكما، وهذا أمر مستفيض في أهل قم.

44- إكمال الدين: ابن الوليد، عن سعد، عن علان الكليني، عن محمد بن شاذان بن نعيم قال: اجتمع عندي مال للغريم صلى الله عليه: خمسمائة درهم تنقص عشرين درهما فأبيت أن أبعثها ناقصة هذا المقدار فأتممتها من عندي وبعثت بها إلى محمد بن جعفر ولم أكتب مالي فيها فأنفذ إلى محمد بن جعفر القبض وفيه: وصلت خمس مائة درهم لك فيها عشرون درهما.

45- إكمال الدين: أبي، عن سعد، عن إسحاق بن يعقوب قال: سمعت الشيخ العمري يقول: صحبت رجلا من أهل السواد ومعه مال للغريم (ع) فأنفذه فرد عليه وقيل له: أخرج حق ابن عمك منه وهو أربعمائة درهم فبقي الرجل باهتا متعجبا ونظر في حساب المال وكانت في يده ضيعة لولد عمه قد كان رد عليهم بعضها وزوى عنهم بعضها فإذا الذي نض لهم من ذلك المال أربعمائة درهم كما قال (ع) فأخرجه وأنفذ الباقي فقبل.

46- إكمال الدين: أبي، عن سعد، عن علي بن محمد الرازي، عن جماعة من أصحابنا أنه (ع) بعث إلى أبي عبد الله بن الجنيد وهو بواسط غلاماً وأمره ببيعه.

He sold him and took his money and when he measured the weights of the dinārs, they were eighteen carats and a seed. So he added eighteen carats and a seed from himself and sent the money. A dinār, which weighed eighteen carats and a seed, was returned to him.

47- Ikmāl al-Dīn: Muhammad Ibn Ibrāhim Ibn Mahzyār says, I decided to go to the ‘Askar for a visit. A woman met me and said, “Are you Muhammad Ibn Ibrāhim?” I said, “Yes.” She said, “Return, for you will not reach at this time. Come back in the night; the door will be open for you; enter the house and go to the room where there is light.” I did that. I went to the door; it was open. I entered the house and went to the room, which was lighted. There I was, between two tombs, crying and wailing, when I heard a voice, which said, “O’ Muhammad, fear Allah and repent from all which you are up to, for you have adhered to an order so very great.”

48- Ikmāl al-Dīn: Nasr Ibn al-Sabāh al-Balkhi says, There was a transcriber in Marw that al-Khūzistani had introduced him to me as Nasr. Gradually, one thousand dinār belonging to the al-Nāhiyya (Periphery) were deposited with him.[1] He sought my advice. I said, “Send them to al-Hājiz.” He said, “You will be held responsible, if Allah asks me about him on the Day of Judgment.” I said, “Yes.” I separated from him and then returned after two years. I saw him and asked him about the money. He said that he sent two hundred dinārs two al-Hājiz, the receipt of which came to him along with a du‘a for him. It had been written to him, “The asset was one thousand dinārs, and you sent me two hundred dinārs. If you would like to transact through anyone, do so through al-Asadi in Ray.” The news of al-Hājiz’s death came, which made me so very grievous and mournful. I said to him, “Do not grieve or become sad, for Allah has done you the favor of two hints: He informed of you of the receipt of the money and Hājiz’s death was relayed to you already.”

49- Ikmāl al-Dīn: Nasr Ibn al-Sabāh says, A man from Balkh sent five dinārs to al-Hājiz and wrote a slip with his name on it. The receipt came with his name and them name of his forefathers and a du‘ā for him.

50- Ikmāl al-Dīn: Muhammad Ibn Shādhān Ibn Na‘īm says, A man from the people of Balkh sent some assets as religious dues and a slip, which had a mark made with his finger saying, “as you go around”; but it had no writing. He said to the messenger, “Take these funds and whoever informs you of its story and gives an answer to the slip, give him these.” The man went to al-‘Askar and went to Ja‘far and informed his story. Ja‘far said to him, “Do you profess that a man may change his mind?” The man said, “Yes.” Ja‘far said, “Well, your friend has just changed his mind and orders you to give these funds to me.”


[1] Another title used for the purpose of taqiyya and secrecy by the Shi‘a in the early days of occultation.

فباعه وقبض ثمنه فلما عير الدنانير نقصت في التعيير ثمانية عشر قيراطا وحبة فوزن من عنده ثمانية عشر قيراطا وحبة وأنفذها فرد عليه دينار وزنه ثمانية عشر قيراطا وحبة.

47- إكمال الدين: ابن الوليد، عن سعد، عن علان، عن محمد بن جبرئيل، عن إبراهيم ومحمد ابني الفرج، عن محمد بن إبراهيم بن مهزيار قال: وفدت العسكر زائرا فقصدت الناحية فلقيتني امرأة فقالت: أنت محمد بن إبراهيم؟ فقلت، نعم، فقالت: انصرف فانك لا تصل في هذا الوقت وارجع الليلة فان الباب مفتوح لك، فادخل الدار، واقصدت البيت الذي فيه السراج، ففعلت وقصدت الباب فإذا هو مفتوح ودخلت الدار وقصدت البيت الذي وصفته. فبينا أنا بين القبرين أنتحب وأبكي إذ سمعت صوتا وهو يقول: يا محمد اتق الله وتب من كل ما أنت عليه فقد قلدت أمرا عظيما.

48- إكمال الدين: ابن الوليد، عن سعد، عن علي بن محمد الرازي، عن نصر بن. الصباح البلخي قال: كان بمرو كاتب كان الخوزستاني سماه لي نصر فاجتمع عنده ألف دينار للناحية فاستشارني فقلت: ابعث بها إلى الحاجز فقال: هو في عنقك إن سألني الله عنه يوم القيامة فقلت: نعم، قال نصر: ففارقته على ذلك ثم انصرفت إليه بعد سنتين، فلقيته فسألته عن المال فذكر أنه بعث من المال بمأتي دينار إلى الحجاز فورد عليه وصولها والدعاء له وكتب إليه كان المال ألف دينار فبعثت بمأتي دينار فان أحببت أن تعامل أحدا فعامل الاسدي بالري. قال نصر: وورد علي نعي حاجز فجزعت من ذلك جزعاً شديداً واغتممت له، فقلت له: ولم تغتم وتجزع؟ وقد من الله عليك بدلالتين قد أخبرك بمبلغ المال وقد نعي إليك حاجزا مبتدئا.

49- إكمال الدين: أبي، عن سعد، عن علان، عن نصر بن الصباح قال: أنفذ رجل من أهل بلخ خمسة دنانير إلى حاجز وكتب رقعة غير فيها اسمه فخرج إليه بالوصول باسمه ونسبه والدعاء.

50- إكمال الدين: أبي، عن سعد، عن أبي حامد المراغي، عن محمد بن شاذان بن نعيم قال: بعث رجل من أهل بلخ بمال ورقعة ليس فيها كتابة وقد خط فيها بأصبعه كما تدور من غير كتابة وقال للرسول: احمل هذا المال فمن أخبرك بقصته وأجاب عن الرقعة فأوصل إليه المال فصار الرجل إلى العسكر، وقصد جعفرا وأخبره الخبر فقال له: جعفر: تقر بالبداء؟ قال الرجل: نعم، قال: فان صاحبك قد بدا له وقد أمرك أن تعطيني هذا المال.

The messenger said, “This does not satisfy me,” and left. He then went to visit our scholars. A letter came to him stating, “These are funds that have been the subject of a mishap. They were over a box. Thieves entered the house and took all that were in the box and these funds remained safe. A slip was put over them that had written in it, ‘as you go around.’ You asked for a du‘ā that Allah may do that to you and He did that to you.”

51- Ikmāl al-Dīn: Muhammad Ibn Sālih says, I wrote a letter asking for du‘ā for Bādāshāka, who had been imprisoned by Ibn Abd al-‘Azīz. I also asked for permission to have a son from a concubine of mine. The answer came, “Sire from her and Allah will do what He desires and He Allah will emancipate the prisoner.” I fathered an offspring from the concubine. She gave birth and then she died. The prisoner was released the same day the letter came.

Abu Ja‘far said, A child was born for me. I wrote a letter and sought permission to cleanse him on the seventh or eighth day. He did not write anything back to me. The child died on the eighth day. Then I wrote a letter and informed him of his death. A letter came that said, “He will be replaced for you by another child and then another child. Name him Ahmad and the one after Ahmad, Ja‘far.” It happened as he had said.

Another time, I married a woman in secret and when I copulated with her, she became pregnant, and gave birth to a daughter. That made me sorrowful and uneasy. I wrote a letter to him and complained. A letter came back that I should not grieve. My daughter lived for four years and then she died. Then a letter came that stated, “Allah has patience, while you are hasty.”

When the news of the death of Ibn Hilāl, the Accursed came, the Sheikh came to me and said, “Take out the bag you have.” I brought out the bag. He took out a letter for me that said, “As for the fake sufi (that is, al-Hilāli), which I mentioned, may Allah cut his life short.” After his death, a letter came, “He targeted us, and we bore patience on him. And Allah cut short his life because our du‘ā.”

52- Ikmāl al-Dīn: Al-Hasan Ibn al-Fadhl al-Yamāni says, I set out to go to Surra Man Ra’ā. A bag was sent to me, which had dinārs and two garments in it. I returned them and said to myself, “Am I before them of this position?” Honor overwhelmed me. Then later I regretted and wrote a letter, apologizing and seeking forgiveness. I went to a lone corner as I was talking to myself and was saying, “By Allah, if the bag is returned to me, I will not open it and will not spend it until I take it to my father, because he is more knowledgeable than me.” The messenger who took it back from me did not say anything and did not forbid me from doing so. A letter came to him, “You made a mistake by not telling him that many a time, we do this to our devotees, and many a time, they ask us for it with the purpose of seeking blessing from it.”

فقال له الرسول: لا يقنعني هذا الجواب. فخرج من عنده وجعل يدور أصحابنا فخرجت إليه رقعة هذا مال كان قد غدر به كان فوق صندوق فدخل اللصوص البيت فأخذوا ما كان في الصندوق وسلم المال وردت عليه الرقعة وقد كتب فيها كما تدور: وسألت الدعاء فعل الله بك وفعل.

51- إكمال الدين: أبي، عن سعد، عن محمد بن صالح قال: كتبت أسأل الدعاء لبادا شاكه وقد حبسه ابن عبد العزيز واستأذن في جارية لي استولدها فخرج: استولدها ويفعل الله ما يشاء والمحبوس يخلصه (الله) فاستولدت الجارية فولدت فماتت وخلى عن المحبوس يوم خرج إلي التوقيع.

قال: وحدثني أبو جعفر قال: ولد لي مولود فكتبت أستاذن في تطهيره يوم السابع أو الثامن فلم يكتب شيئا فمات المولود يوم الثامن، ثم كتبت اخبر بموته فورد: سيخلف عليك غيره وغيره، فسمه أحمد وبعد أحمد جعفرا فجاء ما قال (ع).

قال: وتزوجت بامرأة سراً فلما وطئتها علقت وجائت بابنة فاغتممت وضاق صدري فكتبت أشكو ذلك فورد: ستكفاها، فعاشت أربع سنين ثم ماتت فورد "الله ذو أناة وأنتم تستعجلون." قال: ولما ورد نعي ابن هلال لعنه الله جاءني الشيخ فقال لي: أخرج الكيس الذي عندك فأخرجته فأخرج إلى رقعة فيها: وأما ما ذكرت من أمر الصوفي المتصنع يعني الهلالي بتر الله عمره. ثم خرج من بعد موته "قد قصدنا فصبرنا عليه فبتر الله عمره بدعوتنا."

52- إكمال الدين: أبي، عن سعد، عن علان، عن الحسن بن الفضل اليماني قال: قصدت سر من رأى فخرج إلي صرة فيها دنانير وثوبان فرددتها وقلت في نفسي: أنا عندهم بهذه المنـزلة فأخذتني العزة.

ثم ندمت بعد ذلك وكتبت رقعة أعتذر وأستغفر ودخلت الخلاء وأنا احدث نفسي وأقول: والله لئن ردت الصرة لم احلها ولم انفقها حتى أحملها إلى والدي فهو أعلم مني. فخرج إلى الرسول: أخطأت إذ لم تعلمه أنا ربما فعلنا ذلك بموالينا وربما سألونا ذلك يتبركون به.

A letter came to me too, “You made a mistake by turning down our favor. When you sought forgiveness from Allah, Allah forgave you. And as it was your intention and determination not to do anything with it or to spend it in your way, we spent it on your behalf. As for the two garments, you must take them so you may do ihrām in them.”

I wrote with regard to the two matters and desired to write about a third, and then said to myself, perhaps, he dislikes that. The answer came to me about the two matters, and the third matter, which I had concealed and had not written about it. He wrote, “You had asked for a fragrance.” He sent me a fragrance in a white wrap. It was with me in the carriage. My camel ran away at ‘Asfān and my carriage fell and all that I had with me scattered. I gathered the goods but lost the sac. I took much labor looking for it, so much so that one of our companions asked, “What are you looking for?”  “A sac that was with me.”  “What was in it?” “My expenses.” He said, “I saw the one who took it.” I kept looking for it until I lost hope. When I reached Mecca, I opened my luggage, and the first thing that appeared before me was the sac. It had been outside the carriage and had fallen down when everything had been scattered. My heart became very anxious in Baghdad for my stay. I said to myself, “I fear I may not perform Hajj this year and do not return to my house.” I set to go to Abu Ja‘far and ask him for the reply of my slip I had written. He told me to go to a certain mosque. “A man who will inform you of what you need will come to you.” I went to that mosque and as I was there, suddenly a man came. As he looked at me, he greeted at me and smiled and said, “Rejoice, you will go to Hajj this year and will return to your family, Allah-willing.” I went to Ibn Wajnā’ to ask him to rent a ride for me and find a colleague for me. I found him to be hesitant. Then I saw him after some days. He said, “I have been looking for you for some days. A letter has come to me to rent a ride for you and to find you a colleague.” Al-Hasan said that he encountered on that year ten signs, and All Praise belongs to Allah, the Lord of the Worlds.

53- Ikmāl al-Dīn: ‘Ali Ibn Muhammad al-Shamshāti the messenger of Ja‘far Ibn Ibrāhim al-Yamāni said, I was at Baghdad as the caravan of the Yemenis prepared to leave. I wrote to seek permission to leave with them. The answer came, “Do not go with them. There is no benefit for you in leaving. Stay at Kufa.” The caravan left and the tribe of the Handhalas raided and looted them. I wrote and sought permission to go by the sea. The answer came, “Do not do that.” No ship sailed that year but was raided by the pirates. I went to perform ziyāra at al-‘Askar. I was at the mosque, when a page came to me and said, “Come.” I asked, “Who am I and where am I going to?” He said, “You are ‘Ali Ibn Muhammad the messenger of Ja‘far Ibn Ibrāhim al-Yamāni. Come to the house.” This was while none of our friends knew about my arrival. I went to the house and sought permission to perform ziyāra from the inside. I was granted permission.

وخرج إلي: أخطأت بردك برنا وإذا استغفرت الله فالله يغفر لك وإذا كان عزيمتك وعقد نيتك أن لاتحدث فيها حدثا ولا تنفقها في طريقك فقد صرفناها عنك، وأما الثوبان فلا بد منهما لتحرم فيهما. قال: وكتبت في معنيين وأردت أن أكتب في معنى ثالث فقلت في نفسي: لعله يكره ذلك، فخرج إلي الجواب في المعنيين والمعنى الثالث الذي طويته ولم أكتبه قال: وسألت طيبا فبعث إلي بطيب في خرقة بيضاء فكانت معي في المحمل فنفرت ناقتي بعسفان وسقط محملي وتبدد ما كان معي فجمعت المتاع وافتقدت الصرة واجتهدت في طلبها حتى قال بعض من معنا: ما تطلب؟ فقلت: صرة كانت معي، قال: وما كان فيها؟ فقلت: نفقتي قال: قد رأيت من حملها فلم أزل أسأل عنها حتى آيست منها فلما وافيت مكة حللت عيبتي وفتحتها فإذا أول ما بدا علي منها الصرة وإنما كانت خارجا في المحمل فسقطت حين تبدد المتاع. قال: وضاق صدري ببغداد في مقامي فقلت في نفسي أخاف أن لاأحج في هذه السنة ولا أنصرف إلى منـزلي وقصدت أبا جعفر أقتضيه جواب رقعة كنت كتبتها فقال: صر إلى المسجد الذي في مكان كذا وكذا فانه يجيئك رجل يخبرك بما تحتاج إليه فقصدت المسجد و(بينا) أنا فيه إذ دخل علي رجل فلما نظر إلي سلم وضحك وقال لي: أبشر فانك ستحج في هذه السنة، وتنصرف إلى أهلك سالما إنشاء الله. قال: وقصدت ابن وجناء أسأله أن يكتري لي ويرتاد لي عديلا فرأيته كارها ثم لقيته بعد أيام فقال لي: أنا في طلبك منذ أيام قد كتب إلي أن أكتري لك وأرتاد لك عديلا ابتداء فحدثني الحسن أنه وقف في هذه السنة على عشرة دلالات والحمد لله رب العالمين.

53- إكمال الدين: أبي، عن سعد، عن علي بن محمد الشمشاطي رسول جعفر بن إبراهيم اليماني قال: كنت مقيما ببغداد وتهيأت قافلة اليمانيين للخروج فكتبت أستأذن في الخروج معها، فخرج: لا تخرج معها فما لك في الخروج خيرة وأقم بالكوفة وخرجت القافلة فخرج عليها بنو حنظلة واجتاحوها. قال: وكتبت أستأذن في ركوب الماء فخرج: لا تفعل. فما خرجت سفينة في تلك السنة إلا خرج عليها البوارج فقطعوا عليها. قال: وخرجت زائرا إلى العسكر فأنا في المسجد مع المغرب إذ دخل علي غلام فقال لي: قم فقلت: من أنا وإلى أين أقوم قال لي: أنت علي بن محمد رسول جعفر ابن إبراهيم اليماني قم إلى المنـزل قال وما كان علم أحد من أصحابنا بموافاتي قال: فقمت إلى منـزله واستأذنت في أن أزور من داخل فأذن لي.

54- Ikmāl al-Dīn: Abu Rijā’ al-Basri says, I went to investigate the situation two years after the demise of Abu Muhammad (a.s). I did not find anything in those two years. In the third year, I was in Medina in search of the offspring of Abu Muhammad (a.s). I was riding a couched a camel. Abu Ghānim had asked me to have dinner with him. I was sitting thinking with my self and saying, “If there had been something, it would have manifested after three years.” Suddenly, I heard a caller, whose voice I heard but his person I did not see, say, “O’ Nasr Ibn ‘Abdillah, say to the people of Egypt, do you believe in the Messenger of Allah after seeing him?” I did not know my father’s name, because I was born in Madā’in and al-Nawfali had taken me to Egypt. My father had died and I was raised in Egypt. When I heard the voice, I left and did not go to Abu Ghānim. I set on the trail of Egypt. He also says, Two men from Egypt wrote to me about two sons of hem. The answer came for one, Allah rewarded you, and a prayer for the other, the son of whom died. Abu Muhammad al-Wajanā’ī says, The order of the land became chaotic and mischief rose. I decided to stay in Baghdad for eighty days. The Sheikh came to me and said, “Return to your lands.” I left Baghdad while I disliked my departure. As I reached Surra Man Ra’ā, I desired to stay there, since I was hearing the news of anarchy in my lands. I set out and as I had not reached the house that the sheikh saw me. He had a letter from my family with him; they were informing me of the calm of the lands and were asking me to come back.

55- Ikmāl al-Dīn: Muhammad Ibn Hārūn says, I owed five hundred dinārs to the Gharīm (a.s). One night I was in Baghdad and mighty winds were blowing and it was very dark. I felt extreme terror and thought about myself and said to myself, “I have these stores I have bought for five hundred and thirteen dinārs. I set them aside for the Gharīm (a.s) for his five hundred dinārs.” Later someone came to me and took the stores from me. I had not written anything about it before nor had I spoken to anyone.

56- Ikmāl al-Dīn: Abu al-Qāsim Ibn Abi Hābis says, I used to visit the Tomb of al-Husain (a.s) in the mid-Sha‘bān. On one of the years, I went to al-‘Askar before Sha‘bān and thought about not visiting the Tomb in Sha‘bān. When Sha‘bān arrived, I said, “I will not abandon the ziyāra I have always been performing.” I went for the pilgrimage. When I used to come to al-‘Askar, I would inform them through a letter or a slip. This time, I said to Abu al-Qāsim al-Hasan Ibn Abi Ahmad, the Representative, “Do not inform them of my arrival. I want it to be a sincere ziyāra.” Abu al-Qāsim came to me, as he was smiling and said, “These two dinārs have been sent to me and I have been told to give them to al-Hābisi and to say to him, Whoever fulfills the order of Allah, Allah fulfills his need.” I became much sick in Surra Man Ra’ā. My malady was so severe that I was worried and readied myself for dying. A medicine that was made of violet oil was sent to me. I was ordered to take them. I had not finished them that I had already recovered. Praise belongs to Allah, the Lord of the Worlds.

54- إكمال الدين: أبي، عن سعد، عن علان، عن الاعلم البصري، عن أبي رجاء البصري قال: خرجت في الطلب بعد مضي أبي محمد (ع) بسنتين لم أقف فيهما على شئ فلما كان في الثالثة كنت بالمدينة في طلب ولد أبي محمد (ع) بصرياء وقد سألني أبو غانم أن أتعشى عنده فأنا قاعد مفكر في نفسي وأقول لو كان شئ لظهر بعد ثلاث سنين وإذا هاتف أسمع صوته ولا أرى شخصه وهو يقول: يا نصر بن عبد الله قل لاهل مصر آمنتم برسول الله حيث رأيتموه؟ قال نصر ولم أكن عرفت اسم أبي وذلك أني ولدت بالمدائن فحملني النوفلي إلى مصر: وقد مات أبي فنشأت بها فلما سمعت الصوت قمت مبادرا ولم أنصرف إلى أبي غانم وأخذت طريق مصر. قال: وكتب رجلان من أهل مصر في ولدين لهما فورد: أما أنت يا فلان فآجرك الله ودعا لآخر فمات ابن المعزى. قال: وحدثني أبو محمد الوجنائي قال: اضطرب أمر البلد وثارت فتنة فعزمت على المقام ببغداد ثمانين يوما فجاءني شيخ وقال: انصرف إلى بلدك، فخرجت من بغداد وأنا كاره فلما وافيت سر من رأى أردت المقام بها لما ورد علي من اضطراب البلد فخرجت فما وافيت المنـزل حتى تلقاني الشيخ ومعه كتاب من أهلى يخبروني بسكون البلد ويسألوني القدوم.

55- إكمال الدين: أبي، عن سعد، عن محمد بن هارون قال: كان للغريم علي خمسمائة دينار فأنا ليلة ببغداد وقد كان لها ريح مظلمة، وقد فزعت فزعا شديدا وفكرت فيما علي ولي، وقلت في نفسي: لي حوانيت اشتريتها بخمسمائة وثلاثين دينارا وقد جعلتها للغريم (ع) بخمسمائة دينار. فجاءني من تسلم مني الحوانيت وما كتبت إليه في شئ من ذلك من قبل أن أنطق بلساني ولا أخبرت به أحدا.

56- إكمال الدين: أبي، عن سعد، عن أبي القاسم بن أبي حابس قال: كنت أزور الحسين (ع) في النصف من شعبان فلما كان سنة من السنين وردت العسكر قبل شعبان، وهممت أن لا أزور في شعبان فلما دخل شعبان قلت لا أدع زيارة كنت أزورها فخرجت زائرا، وكنت إذا وردت العسكر أعلمتهم برقعة أو رسالة فلما كان في هذه الدفعة قلت لابي القاسم الحسن بن أبي أحمد الوكيل لا تعلمهم بقدومي فاني اريد أن أجعلها زورة خالصة فجاءني أبو القاسم وهو يتبسم وقال: بعث إلي بهذين الدينارين وقيل لي أدفعهما إلى الحابسي وقل له: من كان في حاجة الله كان الله في حاجته. قال: واعتللت بسر من رأى علة شديدة أشفقت فيها وظللت مستعداً للموت فبعث إلي بستوقة فيها بنفسجين وامرت بأخذه فما فرغت حتى أفقت والحمد لله رب العالمين.

Someone who owed me money died. I wrote a letter and sought permission to go to his heirs at Wāsit. I said that I would go to them in the beginning of his days of demise, so perchance I will get my right. However, I was not given permission. When it was after two years, a letter came to me with my inquiry and ordered me to go to them. I went to them and they paid me my money.  Abu al-Qāsim says, Ibn Ra’īs sent ten dinārs to Hājiz, which Hājiz forgot to deliver. A letter came to him, “You shall send the dinārs of Ibn Ra’īs.” Ibn Hārūn Ibn Musā Ibn al-Furāt wrote a letter about a number of things. He inscribed with a pen that did not have ink, asking for du‘ā for two of his nephews who were in prison. The answer of his letter came and it included a du‘ā for the prisoners, mentioning them by their names.

A man from the people of Hamīd wrote and asked for du‘ā for the baby his wife had conceived from him. The du‘ā came about the conception four months before the delivery, saying, “She will deliver a girl.” It happened as written in the letter. Muhammad Ibn Muhammad al-Qasri wrote and asked for a du‘ā for the sufficiency of his means for his daughters and that he may go to Hajj and that his assets be returned to him. His answer for what he asked came. He performed Hajj that year and four of his daughters died—he had a total of six—and his assets were returned to him. Muhammad Ibn Yazdād wrote, asking for du‘ā for his parents.

The answer came, “May Allah forgive you and your parents and your deceased sister Kalki.” She was a virtuous woman and had been married off to the peripheries. She had written that fifty dinārs be sent for a congregation of the faithful, ten for my cousin, who was not a believer at all. She had put his name at the end of the letter, hinting her lack of desire for a prayer for him. The answer with respect to the faithful came, “May Allah accept from them and may He do favors to them and reward you.” He had not prayed for my cousin. I also sent some dinārs for a faithful congregation. A man who was called Muhammad Ibn Sa‘īd also sent me some dinārs, which I sent on the name of his father on purpose, because he himself did not have anything from the religion of Allah. The receipt came by the name “of the person whose name you changed.” I carried on this year, in which I saw this sign, one thousand dinārs, which Abu Ja‘far had sent. Abu al-Husain Muhammad Ibn Muhammad Ibn Khalaf and Ishāq Ibn al-Junaid were with me. Abu al-Husain took on to carry the saddlebags to the houses. We rented three donkeys and when we reached al-Qātūl, we did not find any donkey. I said to Abu al-Husain, “Take the saddlebags in which the money is and go with the caravan. I will stay behind and look for a donkey for Ishāq Ibn al-Junaid to ride because he is an old man.” I rented a donkey and joined Abu al-Husain at al-Hiyar, which is the periphery of Surra Man Ra’ā. I was talking to him in the night and saying, “I praise Allah for what you are doing.” He said, “I would love if I remained with this task.” I reached Surra Man Ra’ā and delivered what we were carrying. The representative took it from me in my presence and placed it in a scarf and sent it with a black slave.

قال: ومات لي غريم فكتبت أستاذن في الخروج إلى ورثته بواسط وقلت: أصير إليهم حدثان موته لعلي أصل إلى حقي فلم يؤذن لي ثم كتبت أستأذن ثانيا فلم يؤذن لي فلما كان بعد سنتين كتب إلي ابتداء: صر إليهم فخرجت إليهم فوصلت إلى حقي.

قال أبو القاسم: وأوصل ابن رئيس عشرة دنانير إلى حاجز فنسيها حاجز أن يوصلها فكتب إليه: تبعث بدنانير ابن رئيس. قال: وكتب هارون بن موسى بن الفرات في أشياء وخط بالقلم بغير مداد يسال الدعاء لابني أخيه وكانا محبوسين، فورد عليه جواب كتابه وفيه دعاء المحبوسين باسمهما.

قال: وكتب رجل من ربض حميد يسأل الدعاء في حمل له فورد: الدعاء في الحمل قبل الاربعة أشهر وستلد انثى فجاء كما قال. قال: وكتب محمد بن محمد القصري يسأل الدعاء أن يكفى أمر بناته وأن يرزق الحج ويرد عليه ماله فورد عليه الجواب بما سأل فحج سنته ومات من بناته أربع وكان له ستة، ورد عليه ماله. قال: وكتب محمد بن يزداد يسأل الدعاء لوالديه فورد: غفر الله لك ولوالديك ولاختك المتوفاة المسماة كلكى وكانت هذه امرأة صالحة متزوجة بجوار.

وكتبت في إنفاذ خمسين دينارا لقوم مؤمنين منها عشرة دنانير لابن عم لي لم يكن من الايمان على شئ فجعلت اسمه آخر الرقعة والفصول ألتمس (بذلك) الدلالة في ترك الدعاء له، فخرج في فصول المؤمنين: تقبل الله منهم وأحسن إليهم وأثابك ولم يدع لابن عمي بشئ. قال: وأنفذت أيضا دنانير لقوم مؤمنين وأعطاني رجل يقال له محمد بن سعيد دنانير فأنفذتها باسم أبيه متعمدا ولم يكن من دين الله على شئ فخرج الوصول باسم من غيرت اسمه محمد.

قال: وحملت في هذه السنة التي ظهرت لي فيها هذه الدلالة ألف دينار بعث بها أبو جعفر ومعي أبو الحسين محمد بن محمد بن خلف وإسحاق بن الجنيد فحمل أبو الحسين الخرج الى الدور واكترينا ثلاثة أحمرة، فلما بلغنا القاطول لم نجد حميرا فقلت لابي الحسين احمل الخرج الذي فيه المال واخرج مع القافلة حتى أتخلف في طلب الحمار لاسحاق بن الجنيد يركبه فانه شيخ فاكتريت له حمارا ولحقت بأبي الحسين في الحير حير سر من رأى فأنا اسامره وأقول له: احمد الله على ما أنت عليه فقال: وددت أن هذا العمل دام لي. فوافيت سر من رأى وأوصلت ما معنا فأخذه الوكيل بحضرتي ووضعه في منديل وبعث به مع غلام أسود.

When it was the afternoon, he brought me a light package. In the morning, Abu al-Qāsim took a private moment with me and Abu al-Husain and Ishāq went ahead. Abu al-Qāsim said, “The slave who carried the package brought me these dirhams and asked me to give them to the messenger who carried the package.” I took the money from him and as I went out of the door of the house, before I speak and before he discovered there is something with me, Abu al-Husain said to me, “When I was with you at the Hiyar, I wished that he sends me some dirhams for the sake of blessings. Likewise, it was the first year when I was with you with al-‘Askar.”  I said to him, “Take these. Allah has granted them to you. All praise belongs to Allah the Lord of the Worlds.”

Muhammad Ibn Kashmard wrote a letter, seeking du‘ā to have his son Ahmad from his concubine forgiven. The answer came, “As for the al-Saqari, may Allah have that forgiven for him.” The Imam (a.s) let him know that his patronym was Abu Saqar.

57- Ikmāl al-Dīn: ‘Ali Ibn Muhammad Ibn Ishāq al-Ash‘ari says, I had a wife from the cousins, which I had deserted for ages. She came tome and said, “If you have divorced me, let me know.” I said, “I have not divorced you,” and I copulated with her on that day. She wrote to me after a year claiming that she has been impregnated. I wrote about her and about a house my son in law had left behind for the Gharīm (a.s). I was asking that the house should be sold to me and I should be allowed to pay its price in payments. The answer came about the house, “You have been granted what you have asked. However, the woman and her pregnancy had not been mentioned. I wrote to the woman after that; she told me that she had written falsely and that she had never been pregnant. And praise belongs to Allah, the Lord of the World.

58- Ikmāl al-Dīn: Abu ‘Ali al-Nīli says, Abu Ja‘far came to me and took me to al-‘Abbāsiyya and led me to a ruins and took out a book and read it to me. It bore the narrative of all that happened in the house. It spoke of the a female, who was Umm ‘Abdillah, who would clip her hairs and leave the house and would it throw it in Baghdad and would sit in front of the ruler. It had other similar stories. Then he said to me, “Remember.” Then he threw the book. This happened long before the incidents that ensued.

Abu Ja‘far al-Marwazi narrates from Ja‘far Ibn ‘Amr who says, I went to al-‘Askar; this was while the mother of Abu Muhammad was alive. I was with a congregation of men. When we reached al-‘Askar, my friends wrote a letter, seeking permission for a visit to the inside, recounting the name of each man. I said to them, “Do not write my name and my lineage. I am not seeking permission.” They left out my name. The permission came, “All of you enter and the one who did not seek permission.”

فلما كان العصر جاءني برزيمة خفيفة ولما أصبحنا خلا بي أبو القاسم وتقدم أبو الحسين وإسحاق فقال أبو القاسم: الغلام الذي حمل الرزيمة جاءني بهذه الدراهم وقال لي: ادفعها إلى الرسول الذي حمل الرزيمة فأخذتها منه فلما خرجت من باب الدار قال لي أبو الحسين من قبل أن أنطق أو يعلم أن معي شيئا لما كنت معك في الحير تمنيت أن يجيئني منه دراهم أتبرك بها وكذلك عام أول حيث كنت معك بالعسكر فقلت له: خذها فقد أتاك الله بها والحمد لله رب العالمين. قال: وكتب محمد بن كشمرد يسأل الدعاء أن يجعل ابنه أحمد من ام ولده في حل فخرج: والصقري أحل الله له ذلك فأعلم (ع) أن كنيته أبو الصقر.

57- إكمال الدين: حدثني علي بن محمد بن إسحاق الاشعري قال: كانت لي زوجة من الموالي قد كنت هجرتها دهرا فجاءتني فقالت إن كنت قد طلقتني فأعلمني فقلت لها لم اطلقك ونلت منها في ذلك اليوم فكتبت إلي بعد شهر تدعي أنها حملت (فكتبت) في أمرها وفي دار كان صهري أوصى بها للغريم (ع) أسأل أن تباع مني وينجم علي ثمنها فورد الجواب في الدار قد اعطيت ما سألت وكف عن ذكر المرأة والحمل فكتبت إلي المرأة بعد ذلك تعلمني أنها كتبت باطلا وأن الحمل لا أصل له والحمد لله رب العالمين.

58- إكمال الدين: أبي، عن سعد، عن أبي علي النيلي قال: جاءني أبو جعفر فمضى بي إلى العباسية وأدخلني إلى خربة وأخرج كتابا فقرأه على فإذا فيه شرح جميع ما حدث على الدار، وفيه أن فلانة يعني ام عبد الله يؤخذ بشعرها وتخرج من الدار ويحدر بها إلى بغداد وتقعد بين يدي السلطان وأشياء مما يحدث ثم قال لي: احفظ ثم مزق الكتاب وذلك من قبل أن يحدث ما حدث بمدة.

قال: وحدثني أبو جعفر المروزى عن جعفر بن عمرو قال: خرجت إلى العسكر وام أبي محمد في الحياة ومعي جماعة فوافينا العسكر فكتب أصحابي يستأذنون في الزيارة من داخل باسم رجل رجل فقلت لهم: لا تثبتوا اسمي ونسبي فاني لا أستأذن فتركوا اسمي فخرج الاذن: ادخلوا ومن أبى أن يستأذن.

Abu al-Hasan Ja‘far Ibn Ahmad said, Ibrāhim Ibn Muhammad Ibn al-Faraj al-Rakhji wrote about a number of things and about a newly born baby and requested a name for him. The answer came to him about the things he had asked, but there was no mention about the baby. The fact was that the baby died. All praise belongs to Allah, the Lord of the World. There had been a discussion amongst some men of our congregation. A letter came to one of them, explaining what had taken place in the gathering.

Al-‘Āsimi told me that a man was thinking about someone who would deliver the religious dues he owed to the Gharīm (a.s) and became much ill at ease for this. He heard a caller call, “Deliver what you have to Hājiz.” Abu Muhammad al-Sarwi went to Surra Man Ra’ā carrying money. A message came to him without his own initiation, saying, “There is no doubt in us, nor in the one sitting in our place. Return what you have to Hājiz.” Abu Ja‘far told me, We sent some religious dues with a very reliable brother of ours to the ‘Askar. This brother left for his destination and inserted a letter without telling us amongst the things he was carrying from us. His letter was returned to him without any answer.

Sa‘d Ibn ‘Abdillah says, Abu ‘Abdillah al-Husain Ibn Ismā‘il al-Kindi said, “Abu Tāhir al-Bilāli said to me, ‘The letter that came to me from Abu Muhammad (a.s) and later on after his demise they sent it as a trust, is at your house.’” I said to him, “I like that you write for me the words of the letter.” Abu ‘Abdillah told Abu Tāhir what I had said and he said to him, “Bring him to me, so he may narrate this from me without any narrator between us. ‘A letter came to me from Abu Muhammad (a.s) two years before his demise, foretelling me about the Heir after him. Then another letter came to me from him three days before his demise, informing me of the same. So may Allah curse whoever denies the bosom friends of God their rights and leads the people to their challengers and may praises be for Allah.’”

59- Ikmāl al-Dīn: ‘Ali Ibn Muhammad al-Saimuri wrote and requested for a burial shroud (kafan). The answer came that he will need that in the year two hundred and eighty or two hundred and eighty one. The man died in the year prophesied by the holy Imam and he sent him the burial shroud two months before his death.

60- Ikmāl al-Dīn: Muhammad Ibn ‘Ali al-Aswad (a.s) said, A woman gave me a garment in one of the years and asked me to take it to al-‘Amri (a.s). I took that with many other garments and when I reached Baghdad, he ordered me to submit all of them to Muhammad Ibn al-‘Abbas al-Qummi. I gave all of them to him except for the garment of the woman. Al-‘Amri (a.s) sent for me and said, “The woman’s garment, give it to him.” I remembered that a woman had given me a garment; I looked for it but did not find it. He said, “Do not grieve, for you will find it.” Then I found it. This was while al-‘Amri (a.s) did not have a list of the things I was carrying.

قال: وحدثني أبو الحسن جعفر بن أحمد قال: كتب إبراهيم بن محمد بن الفرج الرخجي في أشياء وكتب في مولود ولد له يسأل أن يسمى فخرج إليه الجواب فيما سأل ولم يكتب إليه في المولود شئ فمات الولد والحمد لله رب العالمين. قال: وجرى بين قوم من أصحابنا مجتمعين كلام في مجلس فكتب إلى رجل منهم شرح ما جرى في المجلس.

قال: وحدثني العاصمى أن رجلا تفكر في رجل يوصل له ما وجب للغريم (ع) وضاق به صدره فسمع هاتفا يهتف به: أوصل ما معك إلى حاجز. قال: وخرج أبو محمد السروي إلى سر من رأى ومعه مال فخرج إليه ابتداء ليس فينا شك ولا فيمن قوم مقامنا ورد ما معك إلى حاجز.

قال: وحدثني أبو جعفر قال: بعثنا مع ثقة من ثقات إخواننا إلى العسكر شيئا فعمد الرجل فدس فيما معه رقعة من غير علمنا فردت عليه الرقعة بغير جواب.

وقال: قال أبو عبد الله الحسين بن إسماعيل الكندي: قال لي أبو طاهر البلالي: التوقيع الذي خرج إلي من أبي محمد (ع) فعلقوه في الخلف بعده وديعة في بيتك فقلت له: احب أن تكتب لي من لفظ التوقيع ما فيه فأخبر أبا طاهر بمقالتي فقال له: جئني به حتى يسقط الاسناد بينى وبينه: خرج إلي من أبي محمد (ع) قبل مضيه بسنتين يخبرني بالخلف من بعده ثم خرج إلي قبل مضيه بثلاثة أيام يخبرني بذلك.

فلعن الله من جحد أولياء الله حقوقهم وحمل الناس على أكتافهم والحمد لله كثيرا.

59- إكمال الدين: كتب علي بن محمد الصيمري يسأل كفنا فورد أنه يحتاج إليه سنة ثمانين أو إحدى وثمانين فمات في الوقت الذي حده وبعث إليه بالكفن قبل موته بشهر.

60- إكمال الدين: محمد بن علي الاسود رحمه الله قال دفعت إلي امرأة سنة من السنين ثوبا وقالت: احمله إلى العمرى رحمه الله فحملته مع ثياب كثيرة فلما وافيت بغداد أمرني بتسليم ذلك كله إلى محمد بن العباس القمي فسلمت ذلك كله ماخلا ثوب المرأة فوجه إلي العمري(رضي الله عنه) (و) قال: ثوب المرأة سلمه إليه، فذكرت بعد ذلك أن امرأة سلمت إلي ثوبا فطلبته فلم أجده فقال لي: لاتغتم فانك ستجده فوجدته بعد ذلك ولم يكن مع العمري نسخة ما كان معي.

61- Ikmāl al-Dīn: Muhammad Ibn ‘Ali al-Aswad (a.s) said, ‘Ali Ibn al-Husain Ibn Musā Ibn Bābawayh (a.s) asked me after the death of Muhammad Ibn ‘Othmān al-‘Amri to ask Abu al-Qāsim al-Ruhi (a.s) to ask our Master the Patron of the Age (a.s) to pray that Allah gives him a son. I asked him that and he delivered the request. Then he informed me after three days that the Imam has prayed for ‘Ali Ibn al-Husain and that he will sire a blessed son that Allah will benefit him through this son and then there will be other sons after him.

Abu Ja‘far Muhammad Ibn ‘Ali al-Aswad says, I requested him for myself to pray that may Allah give me a son. He did not give me a reply and said, “This cannot happen.” ‘Ali Ibn al-Husain had his son Muhammad that year and after him other sons and no son was born for me.

Al-Sadūq (a.s) says, Abu Ja‘far Muhammad Ibn ‘Ali al-Aswad (a.s) would often say to me when he saw me coming to the sessions of our Sheikh Muhammad Ibn al-Hasan Ibn Ahmad Ibn al-Walīd (a.s) and my love for books of knowledge and learning, “It is not surprising that you are fond of knowledge, since you are born through the du‘ā of the Imam (a.s).”

Abu ‘Abdillah Ibn Bābawayh says, I started teaching when I had less than twenty years of age. Many a time, Abu Ja‘far Muhammad Ibn ‘Ali al-Aswad would attend my sessions and when he would see my promptness in answering questions regarding the codes of practice (fiqh), he would be much astonished by my young age and then he would say, “It is not surprising, you were born through the du‘ā of the Imam (a.s).”

62- Ikmāl al-Dīn: Muhammad Ibn ‘Ali Ibn Matīl said, There was a woman called Zainab from the people of Āba. She was married to Muhammad Ibn ‘Abdīl al-Ābi. She had three hundred dinārs. She came to my uncle Ja‘far Ibn Muhammad Ibn Matīl and said, “I want you to give this money from me to Abu al-Qāsim Ibn Ruh.” My uncle sent me with her to translate for her. When I entered upon Abu al-Qāsim (a.s), he addressed her with an eloquent tongue and said, “Zainab, chunā, chuwaidā, kuwaidā, chūn aiqanah.” It meant, “Zainab, how are you and how did you stay and what is the news of your children?” She did not need my translation. She gave the money and came back.

63- Ikmāl al-Dīn: Muhammad Ibn ‘Ali al-Matīl said, My uncle Ja‘far Ibn Muhammad Ibn Matīl said, Abu Ja‘far Muhammad Ibn ‘Othmān al-Sammān, known as al-‘Amri, called me and gave me small embroidered garments and a sac of dirhams and said, “You need to go by yourself to Wāsit at this time and give what I gave you to the first man who meets you after you climb over your courser to the waterway in Wāsit.”

61- إكمال الدين: محمد بن علي الاسود رحمه الله قال: سألني علي بن الحسين بن موسى بن بابويه (ره) بعد موت محمد بن عثمان العمري أن أسأل أبا القاسم الروحي (ره) أن يسأل مولانا صاحب الزمان (ع) أن يدعو الله أن يرزقه ولدا ذكرا قال: فسألته فأنهى ذلك ثم أخبرني بعد ذلك بثلاثة أيام أنه قد دعا لعلي بن الحسين وأنه سيولد له ولد مبارك ينفع الله به وبعده أولاده.

قال أبو جعفر محمد بن علي الاسود: وسألته في أمر نفسي أن يدعو الله لي أن ارزق ولدا ذكراً فلم يجبني إليه وقال: ليس إلى هذا سبيل قال فولد لعلي بن الحسين (ره) تلك السنة ابنه محمد وبعده أولاد ولم يولد لي.

قال الصدوق (ره): كان أبو جعفر محمد بن علي الاسود (ع) كثيرا ما يقول لي إذا رآني أختلف إلى مجلس شيخنا محمد بن الحسن بن أحمد بن الوليد (ع) وأرغب في كتب العلم وحفظه: ليس بعجب أن تكون لك هذه الرغبة في العلم وأنت ولدت بدعاء الامام (ع).

وقال: قال أبو عبد الله بن بابويه عقدت المجلس ولي دون العشرين سنة فربما كان يحضر مجلسي أبو جعفر محمد بن علي الاسود فإذا نظر إلى إسراعي في الاجوبة في الحلال والحرام يكثر التعجب لصغر سني ثم يقول: لا عجب لانك ولدت بدعاء الامام (ع).

62- إكمال الدين: محمد بن علي بن متيل قال: كانت امرأة يقال لها زينب من أهل آبه وكانت امرأة محمد بن عبديل الآبي معها ثلاث مائة دينار فصارت إلى عمي جعفر بن محمد بن متيل وقالت: احب أن اسلم هذا المال من يدي إلى يد أبي القاسم بن روح قال: فأنفذني معها اترجم عنها فلما دخلت على أبي القاسم (ره) أقبل عليها بلسان فصيح فقال لها: زينب چونا چويدا كوايد چون ايقنه ومعناه كيف أنت وكيف مكثت وما خبر صبيانك؟ قال فامتنعت من الترجمة وسلمت المال ورجعت.

 63- إكمال الدين: محمد بن علي بن متيل قال: قال عمي جعفر بن محمد بن متيل دعاني أبو جعفر محمد بن عثمان السمان المعروف بالعمري وأخرج إلى ثويبات معلمة وصرة فيها دراهم فقال لي: تحتاج أن تصير بنفسك إلى واسط في هذا الوقت، وتدفع ما دفعت إليك إلى أول رجل يلقاك عند صعودك من المركب إلى الشط بواسط.

A tremendous shock overwhelmed me and I said to myself, “A man of my stature is sent for something like this and is assigned to carry these insignificant items.” I went to Wāsit, dismounted from the courser, and the first man who encountered me, I asked him about al-Hasan Ibn Muhammad Ibn Qatāt, the pharmacist and the representative of the endowment in Wāsit. He said, “I am him. And who are you?” I said, “I am Ja‘far Ibn Muhammad Ibn Matīl.” He recognized me through my name and gave me greetings. I gave him greetings and we hugged each other. I said to him, “Abu Ja‘far al-‘Amri sends you his greetings and he gave me these little garments and this sac to give them to you.” He said, “Praise belongs to Allah. Muhammad Ibn ‘Abdillah al-‘Āmiri has just died and I had come out to procure a burial shroud for him.” He opened the garments and there was all he needed, a Yemeni cloak, shrouds, and camphor. There was money in the sac for the porters and the diggers. We attended the procession of his burial and then I returned.

64- Ikmāl al-Dīn: Abu Muhammad al-Hasan Ibn Muhammad Ibn Yahyā al-‘Alawi, the nephew of Tāhir, told us in Baghdad on the side of the cotton market in house that Abu al-Hasan ‘Ali Ibn Ahmad Ibn ‘Ali al-‘Aqīqi came to Baghdad in the year two hundred and ninety eight and went to ‘Ali Ibn ‘Isā al-Jarrāh, who was at that time the minister, to seek help about something he had lost. He asked the minister for help. But he said to him, “Your family is extensive in this land. Even if we go to them, they will give us everything we ask for.” This took very long or he gave this answer. So, al-‘Aqīqī said to him, “I will ask someone who can fulfill my need.” ‘Ali Ibn ‘Isā asked, “And who is that?” He said, “Allah, the Exalted.” Saying this, he left angrily. He said, I went out as I was saying, “To God is the call of help from every calamity and in Him is relief from every tragedy.” As I went away, a messenger from Husain Ibn Rūh (a.s) came to me and I confided in him my misgivings. The messenger went and brought this to the attention of Husain Ibn Rūh (a.s). The messenger came to me with a hundred dirhams, whole in number and weight, and a scarf and some scents for the deceased and some burial shrouds. He said, “Your master is extending his greetings to you and is saying, ‘When a grief or hard event challenges you, touch this scarf against your face, for this is the scarf of your master. And take these dirhams and these scents and these burial shrouds. Your need will be fulfilled in this night of yours. When you reach Egypt, Muhammad Ibn Ismā‘īl will be dead ten days before your arrival and then you will die after him. So, this will be your burial shroud and this will be your scent and this will be your gear.” I took the items and put the event into my memory. The messenger left.

When I was at the al-Mashā‘il at my door. The door was knocked. I asked my page, “Look, what is it?” He said, “It is alright. It is the page of Hamīd Ibn Muhammad al-Kātib, the cousin of the minister.” He brought him to me. He said, “The minister wants to see you. My master Hamīd is asking you to ride to him.” I rode and passed by the streets gates and reached the street of the weight-makers.

قال: فتداخلني من ذلك غم شديد وقلت مثلي يرسل في هذا الأمر ويحمل هذا الشئ الوتح قال فخرجت إلى واسط وصعدت من المركب فأول رجل تلقاني سألته عن الحسن بن محمد بن قطاة الصيدلاني وكيل الوقف بواسط فقال: أنا هو من أنت فقلت أنا جعفر بن محمد بن متيل قال فعرفني باسمي وسلم علي وسلمت عليه وتعانقنا.

فقلت له: أبو جعفر العمري يقرأ عليك السلام ودفع إلي هذه الثويبات وهذه الصرة لاسلمها إليك فقال الحمد لله فان محمد بن عبد الله العامري قد مات وخرجت لاصلح كفنه فحل الثياب فإذا بها ما يحتاج إليه من حبرة وثياب وكافور وفي الصرة كرى الحمالين والحفار قال: فشيعنا جنازته وانصرفت.

64- إكمال الدين: أخبرنا أبو محمد الحسن بن محمد بن يحيى العلوي ابن أخي طاهر ببغداد طرف سوق القطن في داره قال قدم أبو الحسن علي بن أحمد بن علي العقيقي ببغداد في سنة ثمان وتسعين ومأتين إلى علي بن عيسى بن الجراح وهو يومئذ وزير في أمر ضيعة له فسأله فقال له: إن أهل بيتك في هذا البلد كثير فان ذهبنا نعطي كلما سألونا طال ذلك أو كما قال.

فقال له العقيقي فاني أسأل من في يده قضاء حاجتي فقال له علي بن عيسى من هو هذا فقال: الله(عزوجل) وخرج مغضبا قال فخرجت وأنا أقول: في الله عزاء من كل هالك، ودرك من كل مصيبة قال فانصرفت فجاءني الرسول من عند الحسين ابن روح (ع) وأرضاه فشكوت إليه فذهب من عندي فأبلغه. فجاءني الرسول بمائة درهم عددا ووزنا ومنديل وشئ من حنوط وأكفان وقال لي: مولاك يقرؤك السلام ويقول لك إذا أهمك أمر أو غم فامسح بهذا المنديل وجهك فانه منديل مولاك، وخذ هذه الدراهم وهذا الحنوط وهذه الاكفان وستقضى حاجتك في ليلتك هذه وإذا قدمت إلى مصر مات محمد بن إسماعيل من قبلك بعشرة أيام ثم مت بعده فيكون هذا كفنك وهذا حنوطك وهذا جهازك.

قال: فأخذت ذلك وحفظته وانصرف الرسول فإذا أنا بالمشاعل على بابي والباب يدق فقلت لغلامي خير: يا خير انظر أي شئ هو ذا؟ فقال خير: هذا غلام حميد بن محمد الكاتب ابن عم الوزير فأدخله إلى فقال قد طلبك الوزير يقول لك مولاي حميد اركب إلي. قال فركبت وفتحت الشوارع والدروب وجئت إلى شارع الوزانين.

I saw that Hamīd was sitting there and waiting for me. When he saw me, he held my hand and we rode to the minister. The minister said, “O’ Sheikh, Allah has fulfilled your need.” He apologized to me and gave me letters that were written and sealed and he had made them ready for me. I took the letters and left. Abu Muhammad al-Hasan Ibn Muhammad says, Abu al-Hasan ‘Ali Ibn Ahmad al-‘Aqīqī narrated this to us in Nasībayn and said to me, “These scents have not come but for my aunt.” He did not mention her name. I really wished the scents for myself. Al-Husain Ibn Rūh had told me, “I have the lost commodity.” He had written to me about what I wanted. So, I went to him and kissed his forehead and his eyes and said, “O’ my master, show me the burial shrouds and the scents and the dirhams.” He took out the shrouds for me. There was a cloak in them which was embroidered and was weaved at Yemen, three garments from Khurasān, and a turban. The scents were in a sack. He took out the dirhams. I counted them. They were one hundred. I said, “O’ my master, give me one dirham from them, I will make a ring out of it.” He said, “How can that be? Take anything else from me you want?”

I begged and entreated that I wanted a dirham from those dirhams. I kissed his head and his eyes. He gave me a dirham, which I fastened in my handkerchief and then put it in my sleeve. When I went to the inn, I opened the long sack which I had and put the handkerchief, in which the dirham was tied, in the long sack. I put my books and notebooks over it. I stayed some days and then came back to get the dirham. The sack was tied as it had been, but nothing was in it. Different thoughts were ravaging through my head. I went to the door of al-‘Aqīqī and said to his page Khair, “I want to see the Sheikh.” He took me inside. Al-‘Aqīqī said, “What is happening?” I said, “My master, the dirham which you gave me, I did not put it in my sack.” He called for his sack and took out the dirhams and counted them: they were one hundred by number and weight. There was no one with me who I would suspect of wrongdoing. I asked him to give it back to me. He turned me down. And then he went to Egypt and took his lost commodity. Muhammad Ibn Ismā‘īl had died ten days before him and then he died and was shrouded in the burial shrouds he was given. May Allah have mercy on him.

65- Ikmāl al-Dīn: Al-‘Attār narrates on the authority of his father from Muhammad Ibn Shadhān Ibn Na‘īm, who said, Four hundred and eighty dirhams were given to me as religious dues. I added another twenty from myself and sent them to Abu al-Husain al-Asadi (a.s) and did not tell him about the twenty from my own. The answer came, “The five hundred dirhams, of which twenty was yours, was received.”

Muhammad Ibn Shādhān says, After that I sent some money and did not specify who the senders were. The receipt that came was specifying the name of each individual and the amount he had sent.

فإذا بحميد قاعد ينتظرني فلما رآني أخذ بيدي وركبنا فدخلنا على الوزير فقال لي الوزير يا شيخ قد قضى الله حاجتك واعتذر إلي ودفع إلي الكتب مختومة مكتوبة قد فرغ منها قال فأخذت ذلك وخرجت.

قال أبو محمد الحسن بن محمد فحدثنا أبو الحسن علي بن أحمد العقيقي بنصيبين بهذا وقال لي: ما خرج هذا الحنوط إلا لعمتي فلانة ولم يسمها وقد بغيته لنفسي وقد قال لي الحسين بن روح (ع) إني املك الضيعة وقد كتب لي بالذي أردت فقمت إليه وقبلت رأسه وعينيه وقلت: يا سيدي أرني الاكفان والحنوط والدراهم فأخرج إلي الاكفان فإذا فيها برد حبرة مسهم من نسج اليمن وثلاثة أثواب مروي وعمامة وإذا الحنوط في خريطة وأخرج الدراهم فعددتها مائة درهم فقلت يا سيدي هب لي منهما درهما أصوغه خاتماً.

قال: وكيف يكون ذلك خذ من عندي ما شئت فقلت اريد من هذه وألححت عليه وقبلت رأسه وعينيه فأعطاني درهما فشددته في منديلي وجعلته في كمي فلما صرت إلى الخان فتحت زنفيلجة معي وجعلت المنديل في الزنفيلجة وفيه الدرهم مشدود وجعلت كتبي ودفاتري فوقه وأقمت أياما ثم جئت أطلب الدرهم فإذا الصرة مصرورة بحالها ولا شئ فيها فأخذني شبه الوسواس فصرت إلى باب العقيقي فقلت لغلامه خير اريد الدخول إلى الشيخ فأدخلني إليه فقال لي مالك؟

فقلت يا سيدي الدرهم الذي أعطيتني ما أصبته في الصرة فدعا بالزنفيلجة وأخرج الدراهم فإذا هي مائة درهم عددا ووزنا ولم يكن معي أحد أتهمه فسألته في رده إلي فأبى ثم خرج إلى مصر وأخذ الضيعة ثم مات قبله محمد بن إسماعيل بعشرة أيام ثم توفي (ره) وكفن في الاكفان التي دفعت إليه.

65- إكمال الدين: العطار، عن أبيه، عن محمد بن شاذان بن نعيم الشاذاني قال: اجتمعت عندي خمسمائة درهم تنقص عشرين درهما فوزنت من عندي عشرين درهما ودفعتها إلى أبي الحسين الاسدي (ع) ولم اعرفه أمر العشرين فورد الجواب: قد وصلت الخمس مائة درهم التي لك فيها عشرون درهما. قال محمد بن شاذان: وأنفذت بعد ذلك مالا ولم افسر لمن هو فورد الجواب: وصل كذا وكذا منه لفلان كذا ولفلان كذا.

Abu al-‘Abbās al-Kufi says, A certain man took some money to deliver to the Imam. He desired to see a proof. The Patron of the Age (a.s) wrote to him, “If you should desire guidance, you will be guided, and if you seek, you will find. Your master is saying to you, Bring what is with you.” The man says, I kept dinārs out from the money that was with me. I did not weigh those six coins and passed on the rest. A letter came, “Return the six, which you took out without weighing. Their weight is six dinārs and five dawāniq and one and a half grain.” I weighed the dinārs and they were as the Imam (a.s) had said.

66- Ikmāl al-Dīn: Ahmad Ibn Hārūn narrates on the authority of Muhammad al-Humyari from Ishāq Ibn Hāmid al-Kātib, who says, There was a merchant who sold fabrics in Qum. He was a faithful man, but his partner was a murje’ī. A very delicate garment once came to them. The faithful man said, “This garment is appropriate for my master.” His partner said, “I do not know your master, but do with the garment as you like.” When the garment reached him, the Imam (a.s) stripped it into two halves by length. He kept one half and returned the other and said, “I do not have any need for the murje’ī’s wealth.”

67-Ikmāl al-Dīn: ‘Ammār Ibn al-Husain Ibn Ishāq al-Ashrūsi (a.s) says, Abu al-‘Abbās Ahmad Ibn al-Khidhr Ibn Abi Sālih al-Jahdari told us that after he had been fascinated with the search and investigation into the matter of Imamate after the Eleventh Imam and had left his homeland to find out what to do, a letter came to him from the Patron of the Age (a.s). It read, “Whoever searches, he seeks; and whoever seeks, he leads on; and whoever leads on, he destroys; and whoever destroys, he worships a deity other than Allah.” At that, he gave up the search and returned.

68- Muhammad Ibn Ahmad Ibn Rūh Ibn ‘Abdillah Ibn Mansūr Ibn Yūnus Ibn Rūh, the last the companion of our master the Patron of the Age (a.s) said, I heard Muhammad Ibn al-Hasan al-Sairafi, who lived in the land of Balkh say, I desired to go to Hajj and had a some religious dues, some of which were gold and some were silver. I melted the gold and the silver and rendered them into pieces. These assets had been entrusted to me that I will deliver them to al-Sheikh Abu al-Qāsim al-Husain Ibn Rūh (a.s). When I reached Sarakhs, I erected my tent on a sandy spot and began separating the pieces of gold and silver. One of these pieces fell from me and went into the sand and I did not notice. When I reached Hamdhān, I went over the gold and silver once again as a precaution to guard them, and found out that one piece, which weighted one hundred and three metical, or he said, ninety three metical, was missing. I replaced that piece with another precious piece of the same weight from my own assets and put it with the other pieces of gold and silver. When I reached Baghdad, I went to al-Sheikh Abu al-Qāsim al-Husain Ibn Rūh (a.s) and gave him all of the gold and silver I was carrying. He stretched his hand and pulled out the piece I had included from my own assets, from amongst all the pieces, and threw it to me and said, “This piece is not ours.

وقال أبو العباس الكوفي: حمل رجل مالا ليوصله وأحب أن يقف على الدلالة فوقع (ع): إن استرشدت ارشدت وإن طلبت وجدت يقول لك مولاك: احمل ما معك قال الرجل فأخرجت مما معي ستة دنانير بلا وزن وحملت الباقي فخرج في التوقيع يا فلان رد الستة التي أخرجتها بلا وزن، وزنها ستة دنانير وخمسة دوانيق وحبة ونصف، قال الرجل: فوزنت الدنانير فإذا بها كما قال (ع).

66- إكمال الدين: أحمد بن هارون عن محمد الحميري عن أبيه عن إسحاق بن حامد الكاتب قال: كان بقم رجل بزاز مؤمن، وله شريك مرجئ فوقع بينهما ثوب نفيس فقال المؤمن يصلح هذا الثوب لمولاي فقال شريكه لست أعرف مولاك ولكن افعل بالثوب ما تحب، فلما وصل الثوب شقه (ع) بنصفين طولا فأخذ نصفه ورد النصف وقال: لا حاجة لي في مال المرجئ.

67- إكمال الدين: عمار بن الحسين بن إسحاق الاشروسي (ع) قال: حدثنا أبو العباس أحمد بن الخضر بن أبي صالح الجحدري أنه خرج إليه من صاحب الزمان (ع) بعد أن كان اغري بالفحص والطلب، وسار عن وطنه ليتبين له ما يعمل عليه، فكان نسخة التوقيع: من بحث فقد طلب، ومن طلب فقد دل ومن دل فقد أشاط ومن أشاط فقد أشرك، قال فكف عن الطلب ورجع.

68- إكمال الدين: محمد بن علي بن أحمد بن روح بن عبد الله بن منصور بن يونس بن روح صاحب مولانا صاحب الزمان (ع) قال: سمعت محمد بن الحسين الصيرفي المقيم بأرض بلخ يقول: أردت الخروج إلى الحج وكان معي مال بعضه ذهب وبعضه فضة فجعلت ما كان معي من ذهب سبائك وما كان من فضة نقرا وقد كان قد دفع ذلك المال إلي لأسلمه إلى الشيخ أبي القاسم الحسين بن روح قدس الله روحه قال: فلما نزلت سرخس ضربت خيمتي على موضع فيه رمل وجعلت اميز تلك السبائك والنقر، فسقطت سبيكة من تلك السبائك مني وغاضت في الرمل وأنا لا أعلم. قال: فلما دخلت همذان ميزت تلك السبائك والنقرة مرة اخرى اهتماما منى بحفظها ففقدت منها سبيكة وزنها مائة مثقال وثلاثة مثاقيل أو قال ثلاثة وتسعون مثقالاً قال: فسبكت مكانها من مالي بوزنها سبيكة وجعلتها بين السبائك. فلما وردت مدينة السلام قصدت الشيخ أبا القاسم الحسين بن روح قدس الله روحه وسلمت إليه ما كان معي من السبائك والنقر فمد يده من بين السبائك إلى السبيكة التي كنت سبكتها من مالي بدلا مما ضاع مني فرمى بها إلي وقال لي: ليست هذه السبيكة لنا.

Our piece is the one you lost at Sarakhs, where you erected your tent over the sands. Return to that place and disembark where you had disembarked and search for the piece there beneath the sands. You will find it there and when you will come back here, you will not see me.”

I went back to Sarakhs and disembarked where I had stayed and found the piece of gold. I went back to my lands and when the next time I went for Hajj, I took the piece and went to Baghdad, and found out that al-Sheikh Abu al-Qāsim Ibn Rūh had passed away. I met Abu al-Hasan al-Samari (a.s) and gave the piece to him.

69- Ikmāl al-Dīn: Al-Husain Ibn ‘Ali Ibn Muhammad al-Qummi, known as Abu ‘Ali al-Baghdadi, narrated to us, When I was in Bukhara, the man known as Ibn Jāwshīr handed me ten pieces of gold and asked me to give them to al-Sheikh Abu al-Qāsim al-Husain Ibn Rūh (a.s) in Baghdad. I carried them with me and when I reached Amawaih, I lost one of the pieces. I did not realize this until I reached Baghdad. I took out all of the gold for delivery, but I noticed one was missing. So I bought another piece of the equal weight in its place and put it with the other nine pieces. Then I went to al-Sheikh Abu al-Qāsim al-Rūhi (a.s) and put the pieces in front of him. He said, “Take it. That piece which you bought is yours,” pointing with his hand towards the piece. “The piece which you lost has already reached us, and here it is.” Then he pulled out the piece which I had lost at Amawaih. I looked at it and recognized it.

Al-Husain Ibn ‘Ali Ibn Muhammad, known as Abu ‘Ali al-Baghdadi, said, I saw at that year in Baghdad a woman who was asking me about the representative of our Master (a.s) who he was. One of the Qummis told her that he is Abu al-Qāsim al-Husain Ibn Rūh and he led her to me. She came to him when I was there and said, “O’ Sheikh, what do I have with me?” He said, “Whatever you have with you, throw it at the Tigris river and then come back to me, so I may inform you.” The woman went and carried what was with her and threw it at the Tigris and then returned. Abu al-Qāsim said to a bondmaid of his, “Bring me the case.” Then he said to the woman, “This is the case that was with you and you threw it into the Tigris. Should I tell you what is in it or you are going to tell me?” “You tell me,” said the woman. He said, “There is a pair of gold bracelet in this case and a big ring that is fastened with jewels, and two small rings fastened with jewels and two rings, one of them turquoise and the other agate.” It was as he had said and he had not left out anything. Then he opened the case and showed me its contents. The woman also looked at it. She exclaimed, “This is the very case I carried and threw into the Tigris.” I and the woman fainted out of happiness of seeing this miraculous proof of the truth of guidance. After he narrated this hadith to me, al-Husain said, “I bear witness by Allah, the High, that this hadith is as I told you, neither I added into it, nor did I omit anything from it.” He took solemn oaths by the Twelve Imams, peace be with them all, that he spoke the truth and did not add or omit.

سبيكتنا ضيعتها بسرخس حيث ضربت خيمتك في الرمل فارجع إلى مكانك وانـزل حيث نزلت واطلب السبيكة هناك تحت الرمل فإنك ستجدها وتعود إلى هاهنا فلا تراني. قال: فرجعت إلى سرخس ونـزلت حيث كنت نزلت، ووجدت السبيكة وانصرفت إلى بلدي، فلما كان بعد ذلك حججت ومعي السبيكة. فدخلت مدينة السلام وقد كان الشيخ أبو القاسم الحسين بن روح (ع) مضى، ولقيت أبا الحسن السمري(رضي الله عنه) فسلمت إليه السبيكة.

69- إكمال الدين: حدثنا الحسين بن علي بن محمد القمي المعروف بأبي علي البغدادي قال: كنت ببخارا فدفع إلى المعروف بابن جاوشير عشرة سبائك ذهبا وأمرني أن اسلمها بمدينة السلام إلى الشيخ أبي القاسم الحسين بن روح قدس الله روحه فحملتها معي. فلما بلغت آموية ضاعت مني سبيكة من تلك السبائك، ولم أعلم بذلك حتى دخلت مدينة السلام فأخرجت السبائك لاسلمها فوجدتها ناقصة واحدة منها فاشتريت سبيكة مكانها بوزنها وأضفتها إلى التسع سبائك ثم دخلت على الشيخ أبي القاسم الروحي قدس الله روحه، ووضعت السبائك بين يديه فقال لي: خذ لك تلك السبيكة التي اشتريتها وأشار إليها بيده فان السبيكة التي ضيعتها قد وصلت إلينا وهو ذا هي، ثم أخرج إلى تلك السبيكة التي كانت ضاعت مني بآموية فنظرت إليها وعرفتها. وقال الحسين بن علي بن محمد المعروف بأبي علي البغدادي: ورأيت تلك السنة بمدينة السلام امرأة تسألني عن وكيل مولانا (ع) من هو؟ فأخبرها بعض القميين أنه أبو القاسم الحسين بن روح وأشار لها إلي. فدخلت عليه وأنا عنده، فقالت له: أيها الشيخ أي شئ معي؟ فقال: ما معك فألقيه في دجلة ثم ائتيني حتى اخبرك قال فذهبت المرأة وحملت ما كان معها فألقته في دجلة ثم رجعت ودخلت إلى أبي القاسم الروحي قدس الله روحه فقال أبو القاسم (ع) لمملوكة له أخرجي إلي الحقة فقالت المرأة: هذه الحقة التي كانت معك ورميت بها في دجلة اخبرك بما فيها أو تخبريني فقالت له: بل أخبرني. فقال: في هذه الحقة زوج سوار ذهب وحلقة كبيرة فيها جوهر وحلقتان صغيرتان فيهما جوهر وخاتمان أحدهما فيروزج والآخر عقيق وكان الأمر كما ذكر لم يغادر منه شيئا ثم فتح الحقة فعرض علي ما فيها ونظرت المرأة إليه فقالت هذا الذي حملته بعينه ورميت به في دجلة فغشي على وعلى المرأة فرحا بما شاهدنا من صدق الدلالة. (ثم) قال الحسين لي من بعد ما حدثني بهذا الحديث: اشهد بالله تعالى أن هذا الحديث كما ذكرته لم أزد فيه ولم أنقص منه. وحلف بالائمة الاثني عشر صلوات الله عليهم لقد صدق فيما حدث به ما زاد فيه ولا نقص منه.

70- Ikmāl al-Dīn: Muhammad Ibn ‘Isā Ibn Ahmad al-Zurji says, I saw at Surra Man Ra’ā a young man in the masjid known as Zubaida. He mentioned that he is a Hāshimite from the progeny of Musā Ibn ‘Isā. When he was talking to me, he called out a bondmaid and said either O’Ghazzāl or O’ Zulāl. Suddenly an aged bondmaid came. He said to her, “Bondmaid, speak to your master of the narrative of the applicator and baby.”

She said, “We had a child who was sick. My mistress asked me to go to the house of al-Hasan Ibn ‘Ali (a.s) and ask lady Hakīma to give us something to bless our child with health. I went to lady Hakīma and asked her that. Lady Hakīma said, ‘Bring me the applicator by which the baby, who was born yesterday, has been received kuhl,” meaning the son of al-Hasan Ibn ‘Ali. The servant brought the applicator and she gave it to me and I brought it to my mistress. She applied kuhl to our child and he was healed and he lived. We used to seek cure through that applicator and then we lost it.

70- إكمال الدين: محمد بن عيسى بن أحمد الزرجي قال: رأيت بسر من رأى رجلا شابا في المسجد المعروف بمسجد زبيد (ة) وذكر أنه هاشمى من ولد موسى ابن عيسى فلما كلمني صاح بجارية وقال يا غزال أو يا زلال فإذا أنا بجارية مسنة فقال لها: يا جارية حدثي مولاك بحديث الميل والمولود، فقالت: كان لنا طفل وجع فقالت لي مولاتي ادخلي إلى دار الحسن بن علي (ع) فقولي لحكيمة تعطينا شيئا نستشفي به مولودنا. فدخلت عليها وسألتها ذلك فقال حكيمة: ائتوني بالميل الذي كحل به المولود الذي ولد البارحة يعني ابن الحسن بن علي (ع) فاتيت بالميل فدفعته إلي وحملته إلى مولاتي فكحلت المولود فعوفي وبقي عندنا وكنا نستشفي به ثم فقدناه.