Tusi's Ghayba: Selections

[TheIslamHistory]

(bismillah)

 

 

May Allah reward you for this work, in this life and in the hereafter, Will you think of compiling this into a book? Under the topics title? 

______________

(wasalam)

[Qa'im]

(bismillah)

 

 

May Allah reward you for this work, in this life and in the hereafter, Will you think of compiling this into a book? Under the topics title? 

______________

(wasalam)

 

Possibly. Granted, I've only translated about 15% of the book, so it is too early to tell.

[TheIslamHistory]

Possibly. Granted, I've only translated about 15% of the book, so it is too early to tell.

 

Well, if you get to a point, for example 50% or 60%, assuming that it is a "Selection", I think you should organize it into a book. If you are planning to translate the whole book, then it will be more than better to have it published as a book. Translation is key, when we want to present our "Tur'aath". especially for those who are having difficulty reading Arabic, when they are new to the religion of Islam.

 

May Allah reward you for your efforts. Surely non will be lost.

 

________________________________________________

(wasalam) 

[TheIslamHistory]

(bismillah)

 

(salam)


Dear brother, I really hope, that you will continue this work. I just wanted to confirm, is the selection based on reliable narrations? Since, that's what it seems to be, after reading. Masha'llah.

______________________________________________________________________________________________________

[Qa'im]

(bismillah)

 

(salam)

Dear brother, I really hope, that you will continue this work. I just wanted to confirm, is the selection based on reliable narrations? Since, that's what it seems to be, after reading. Masha'llah.

______________________________________________________________________________________________________

 

I intend to get back to this at a later date. To answer your question, no this is not a sample of sahih hadiths. I have translated the above chapters in full.

[Pearl178]

This is excellent, thank you brother for increasing our knowledge with ur valuable and hard work Jazak Allah Alif Khair

[Qa'im]

Wisdom of the Occultation

 

فإذا ثبت بطلان هذه الاقاويل كلها لم يبق إلا القول بإمامة ابن الحسن عليه السلام، وإلا لادي إلى خروج الحق عن الامة، وذلك باطل. وإذا ثبتت إمامته بهذه السياقة ثم وجدناه غائبا عن الابصار، علمنا أنه لم يغب مع عصمته وتعين فرض (2) الامامة فيه وعليه إلا لسبب سوغه ذلك وضرورة ألجأته إليه، وإن لم يعلم (3) على وجه التفصيل. وجرى ذلك مجرى الكلام في إيلام الاطفال والبهائم وخلق المؤذيات والصور المشينات ومتشابه القرآن إذا سألنا عن وجهها بأن نقول: إذا علمنا أن الله تعالى حكيم لا يجوز أن يفعل ما ليس بحكمة ولا صواب، علمنا أن هذه الاشياء لها وجه حكمة وإن لم نعلمه معينا. (و) (4) كذلك نقول في صاحب الزمان عليه السلام، فإنا نعلم أنه لم يستتر إلا لامر حكمي يسوغه (5) ذلك وإن لم نعلمه مفصلا.

 

 

Since we have established the invalidity of all of these claims, nothing has remained except for the claim in the Imamate of the son of al-Hasan عليه السلام; otherwise, truth would have left this Umma, and that is invalid. When his Imamate is established through this reasoning, and we find him absent from sight, we infer that he is not absent with his immaculateness (`isma) and the duties of Imamate in him and upon him except due to a justified reason and a necessity that has compelled him to it. We may not know the reason in detail. This can be compared to the discourses on the suffering of children and animals, the creation of harmful things, repulsive faces, and allegories in the Qur’an. If we were to ask about their reasoning, we would say: If we are aware that Allah تعالى is wise, and that it is impossible for Him to do something devoid of wisdom or rationale, then we know that these things have wise reasons without knowing its particularities. And likewise we say the same for the Patron of the Age عليه السلام, for we certainly know that he was not veiled except for a wise matter which has permitted that, and that we do not know it in detail.

 

(to be continued iA)

[Qa'im]

فإن قيل: نحن نعترض قولكم في إمامته بغيبته بأن نقول: إذا لم يمكنكم بيان وجه حسنها دل ذلك على بطلان القول بإمامته، لانه لو صح لامكنكم (بيان) (1) وجه الحسن فيه. قلنا: إن لزمنا ذلك لزم جميع أهل العدل قول الملحدة (2) إذا قالوا إنا نتوصل بهذه الافعال التي ليست بظاهرة (3) الحكمة، إلى أن فاعلها ليس بحكيم، لانه لو كان حكيما لامكنكم بيان وجه الحكمة فيها وإلا فما الفصل ؟. فإذا قلتم: نتكلم أولا (4) في إثبات حكمته، فإذا ثبت (5) بدليل منفصل ثم وجدنا هذه الافعال المشتبهة الظاهر حملناها على ما يطابق ذلك، فلا يؤدي إلى نقض ما علمنا، ومتى لم يسلموا لنا حكمته إنتقلت المسألة إلى الكلام في حكمته. قلنا: مثل ذلك ها هنا: من أن الكلام في غيبته فرع على إمامته، فإذا (6) علمنا إمامته بدليل، وعلمنا عصمته بدليل آخر، وعلمناه غاب، حملنا غيبته على وجه يطابق عصمته، فلا فرق بين الموضعين. ثم يقال للمخالف (في الغيبة) (7) أتجوز أن يكون للغيبة سبب صحيح اقتضاها، ووجه من الحكمة أوجبها أم لا تجوز (8) ذلك. فإن قال: يجوز ذلك. قيل له: فإذا كان ذلك جائزا فكيف جعلت وجود الغيبة دليلا على فقد الامام في الزمان مع تجويزك لها سببا لا ينافي وجود الامام ؟

 

If it is said: We oppose your belief in his Imamate on the basis of his occultation.

 

We say: If you cannot comprehend its good reasoning (i.e. that the occultation has an underlying wisdom), then that would indicate the invalidity of your belief in his Imamate, because if it were valid, you would be able to comprehend its good reasoning. We say: If we were to agree with you, then all of the People of Justice would be agreeing with the saying of the atheists if they were to say ‘we see that these actions do not have an apparent wisdom, and thus, their doer is not wise, because if He were wise, then you would have been able to explain the wisdom of His actions’.

 

If you were to say: We will first speak of the establishment of His wisdom. If it is established with independent proofs, we will then examine the outwardly problematic actions on this basis – which we have proven. Therefore, it does not lead to any contradiction of what we already know. And if they do not accept His wisdom, the discussion will transfer to a discourse on His wisdom [which we have already proven].

 

We say the same here: The discourse on his occultation is but a faculty of his Imamate. If we know of his Imamate through proof, and we know of his immaculateness through another proof, and we know that he has disappeared, then his occultation is interpreted in a way that is consistent with his immaculateness. Thus, there is no difference between the two areas.

 

Then it is said to the opponent [to his occultation]: Is it possible that the occultation has a valid reason that has caused it, and a wise explanation that has prompted it, or is that not possible? If he says, “It is possible”, then say to him: If that is valid, then how did you conclude that the existence of the occultation is an indicator that there is no Imam in this age, whilst acknowledging that it may have a reason that is compatible with the presence of the Imam?

[Qa'im]

Is that not like the argument of one who negates the wisdom of the Creator تعالى on the basis of the pains and diseases experienced by children, despite acknowledging that these pains and diseases may have a valid explanation that does not negate wisdom?

 

Or [in the case of] one who argues using allegorical verses that He تعالى has the likeness to physical bodies, and that He creates the actions of people, despite his familiarity that these [verses] may have a valid explanation that corresponds to wisdom, justice, and monotheism whilst negating alikeness (tashbeeh).

 

وإن قال: لا أجوز ذلك. قيل: هذا تحجر (3) شديد فيما لا يحاط (4) بعلمه ولا يقطع على مثله، فمن أين قلت: إن ذلك لا يجوز وانفصل ممن قال لا يجوز أن يكون للآيات المتشابهات وجوه صحيحة تطابق أدلة العقل، ولابد أن تكون على ظواهرها. ومتى قيل: نحن متمكنون من ذكر وجوه الآيات المتشابهات (وأنتم لا تتمكنون من ذكر سبب صحيح للغيبة. قلنا: كلامنا على من يقول لا أحتاج إلى العلم بوجوه الآيات المتشابهات) (5) مفصلا. بل يكفيني علم الجملة، ومتى تعاطيت ذلك كان تبرعا، وإن أقتنعتم لنفسكم (6) بذلك فنحن أيضا نتمكن من ذكر وجه صحة الغيبة وغرض حكمي لا ينافي عصمته. وسنذكر ذلك فيما بعد، وقد تكلمنا عليه مستوفى في كتاب الامامة.

                                                                                                                                          

If he says: I do not consider this possible.

 

Then it is said: This is severe stubbornness in something that his knowledge does not encompass, nor can he be certain upon anything similar. How can you say it is not possible while agreeing with one who asserts that the allegorical verses cannot have valid interpretations that conform to reason and must be taken upon their literal interpretations?

 

And then, if it is said: We are able to elucidate the allegorical verses, but you cannot elucidate a correct reason for the occultation.

 

We say: Our discourses do not require a full understanding of the allegorical verses. Rather, a summary thereof is sufficient for me, and if more than that is offered, it is complimentary. If you have satisfied yourself with that, then we too can provide reasons for the validity of the occultation and elaborate on its wisdom without contradicting his immaculateness. We will mention that hereafter, and we have spoken about it sufficiently in Kitab al-Imamah.

[Qa'im]

ثم يقال: كيف يجوز أن يجتمع صحة إمامة ابن الحسن عليه السلام بما بيناه من سياقة الاصول العقلية، مع القول بأن الغيبة لا يجوز أن يكون لها سبب صحيح? وهل هذا إلا تناقض، ويجري مجرى القول بصحة التوحيد والعدل، مع القطع على أنه لا يجوز أن يكون للآيات المتشابهات وجه يطابق هذه الاصول. ومتى قالوا: نحن لا نسلم إمامة ابن الحسن عليه السلام، كان الكلام معهم في ثبوت الامامة دون الكلام في سبب الغيبة، وقد تقدمت الدلالة على إمامته عليه السلام بما لا يحتاج إلى إعادته. وإنما قلنا ذلك: لان الكلام في سبب غيبة الامام عليه السلام فرع على ثبوت إمامته فأما (1) قبل ثبوتها فلا وجه للكلام في سبب غيبته، كما لا وجه للكلام في وجوه الآيات المتشابهات وإيلام الاطفال وحسن التعبد بالشرائع قبل ثبوت التوحيد والعدل.

 

Then, it is said: How could [the saying that] the son of al-Hasan [al-`Askari] عليه السلام fulfills the conditions of Imamate by rational principles be reconciled with that saying that the occultation cannot have a valid purpose? Is this not but a contradiction, as if professing monotheism and justice, yet being certain that the allegorical verses cannot have an interpretation that conforms to these principles?

 

If they say, “we do not accept the Imamate of the son of al-Hasan”, then our discourse with them is with respect to proving Imamate and not the purpose of the occultation. We have already mentioned the indicators to his عليه السلام Imamate, and there is no reason to repeat them. We say this because the discourse on the purpose of the occultation of the Imam عليه السلام is but a faculty of establishing his Imamate. There is no need to elaborate on the purpose of his occultation before its establishment, just as there is there is no need to elaborate on the interpretations of the allegorical verses, the pains of children, and goodly obedience of the laws before the establishment of monotheism and justice.

[Qa'im]

(Out of order, but just a few hadiths I've recently translated):
 

 

وأخبرنا جماعة، عن أبي محمد هارون، عن محمد بن همام، عن عبد الله بن جعفر قال: حججنا في بعض السنين بعد مضي أبي محمد عليه السلام فدخلت على أحمد بن إسحاق بمدينة السلام فرأيت أبا عمرو عنده، فقلت إن هذا الشيخ وأشرت إلى أحمد بن إسحاق، وهو عندنا الثقة المرضي، حدثنا فيك بكيت وكيت، واقتصصت عليه ما تقدم يعني ما ذكرناه عنه من فضل أبي عمرو ومحله، وقلت: أنت الآن ممن (3) لا يشك في قوله وصدقه فأسألك بحق الله وبحق الامامين اللذين وثقاك هل رأيت ابن أبي محمد الذي هو صاحب الزمان عليه السلام ؟ فبكى ثم قال: على أن لا تخبر بذلك أحدا وأنا حي قلت: نعم. قال: قد رأيته عليه السلام وعنقه هكذا - يريد أنها أغلظ الرقاب حسنا وتماما - قلت: فالاسم ؟ قال: نهيتم عن هذا (4).

 

And a group narrated from Abu Muhammad Harun from Muhammad b. Himam from `Abdillah b. Ja`far.

 

He said: We performed Hajj in one of the years after Abu Muhammad عليه السلام passed away, so I entered upon Ahmad b. Is`haq in the City of Peace. I saw Abu `Amr with him, so I said: This shaykh – and I pointed at Ahmad b. Is`haq – is trustworthy and admirable to us, and he narrated such and such to us. I described to him what had occurred previously – meaning, what we have mentioned regarding the virtue and status of Abu `Amr. And I said: You are now someone whose words and sincerity are not doubted. So I ask you, by the right of Allah and by the right of the two Imams who have certified you: have you seen the son of Abu Muhammad, the Patron of the Age عليه السلام? So he wept; then said: [i will answer] as long as you do not inform this to anyone while I am alive. I said: Yes. He said: I saw him عليه السلام and his neck is like this – he meant that he had the stiffest of necks in goodness and independence. I said: And the name? He said: You have been forbidden from that.

 

(sahih) (صحيح)

 

 

وروى سعد بن عبد الله، عن أبي هاشم الجعفري قال: كنت محبوسا مع أبي محمد عليه السلام في حبس المهتدي بن الواثق فقال لي: يا با هاشم إن هذا الطاغي أراد أن يعبث (2) بالله في هذه اللية وقد بتر الله عمره وجعله للقائم من بعده، ولم يكن لي (3) ولد، وسأرزق ولدا. قال أبو هاشم: فلما أصبحنا شغب الاتراك على المهتدي فقتلوه وولي المعتمد مكانه، وسلمنا الله تعالى (4).

 

And Sa`d b. `Abdilah narrated from Abu Hashim al-Ja`fari.

 

He said: I was in prison with Abu Muhammad عليه السلام in the prison of al-Muhtadi b. al-Wathiq, so he said to me: O Abu Hashim, this tyrant wishes to play with Allah’s decree, and so Allah has cut his life and given it (i.e. the monarchy) to the one rising after him. I do not have a son, but I will be granted a son.

 

Abu Hashim said: In the following morning, the Turks had attacked al-Muhtadi and killed him, and al-Mu`tamid had taken his place. Allah تعالى had saved us [from him].

 

(sahih) (صحيح)

 

 

 

وأخبرنا جماعة، عن أبي القاسم جعفر بن محمد بن قولويه، وأبي غالب الزراري وأبي محمد التلعكبري، كلهم عن محمد بن يعقوب الكليني رحمه الله تعالى، عن محمد بن عبد الله ومحمد بن يحيى، عن عبد الله بن جعفر الحميري قال: إجتمعت أنا والشيخ أبو عمرو عند أحمد بن إسحاق بن سعد الاشعري القمي، فغمزني أحمد [ بن إسحاق ] (3) أن أسأله عن الخلف. فقلت له: يا با عمرو إني أريد [ أن ] (4) أسألك وما أنا بشاك فيما أريد أن أسألك عنه، فإن اعتقادي وديني أن الارض لا تخلو من حجة إلا إذا كان قبل (يوم) (1) القيامة بأربعين يوما، فإذا كان ذلك وقعت (2) الحجة وغلق باب التوبة (فلم يكن ينفع نفسا إيمانها لم تكن آمنت من قبل أو كسبت في إيمانها خيرا) (3) فأولئك أشرار من خلق الله عزوجل، وهم الذين تقوم عليهم القيامة ولكن (4) أحببت أن أزداد يقينا، فإن إبراهيم عليه السلام سأل ربه (أن يريه كيف يحيي الموتى فقال: أو لم تؤمن قال بلى ولكن ليطمئن قلبي) (5) وقد أخبرنا أحمد بن إسحاق أبو علي عن أبي الحسن عليه السلام قال: سألته فقلت له: لمن أعامل وعمن آخذ وقول من أقبل ؟ فقال له: العمري ثقتي فما أدى إليك فعني يؤدي، وما قال لك فعني يقول فاسمع له وأطع، فإنه الثقة المأمون. قال: وأخبرني أبو علي أنه سأل أبا محمد الحسن بن علي عن مثل ذلك فقال له: العمري وابنه ثقتان، فما أديا إليك فعني يؤديان، وما قالا لك فعني يقولان، فاسمع لهما وأطعهما فإنهما الثقتان المأمونان فهذا قول إمامين قد مضيا فيك. قال: فخر أبو عمرو ساجدا وبكى، ثم قال: سل فقلت له: أنت رأيت الخلف من أبي محمد عليه السلام ؟ فقال: أي والله ورقبته مثل ذا وأومأ بيديه، فقلت له: فبقيت واحدة فقال لي: هات قلت: فالاسم قال: محرم عليكم أن تسألوا عن ذلك، ولا أقول هذا من عندي وليس لي أن أحلل وأحرم ولكن عنه عليه السلام. فإن الامر عند السلطان أن أبا محمد عليه السلام مضى ولم يخلف ولدا وقسم ميراثه، وأخذه من لا حق له، وصبر على ذلك، وهو ذا عياله يجولون وليس (6) أحد يجسر أن يتعرف إليهم أو ينيلهم (1) شيئا، وإذا وقع الاسم وقع الطلب، فاتقوا الله وأمسكوا عن ذلك.

 

A group narrated from Abu’l Qasim Ja`far b. Muhammad b. Quluwayh and Abu Ghalib az-Zurari and Abu Muhammad al-Tal`abkari together from Muhammad b. Ya`qub al-Kulayni رحمه الله تعالى from Muhammad b. `Abdillah and Muhammad b. Yahya from `Abdillah b. Ja`far al-Himyari.

 

I and Shaykh Abu `Amr were gathered in presence of Ahmad b. Is`haq b. Sa`d al-Ash`ari al-Qummi. Ahmad gestured that I should ask him about the successor. So I said to him: O Abu `Amr, I wish to ask you [questions], and I am not in doubt about that which I would like to ask about, for my belief and my religion is that the Earth does not remain without a Proof unless there only remains forty days till the [Day of] Resurrection. When that happens, the Proof will cease, and the door of repentence will close [and it will not benefit anyone that has not already believed and has earned goodness in their belief], for those are the most evil of Allah’s creation, and they are the ones upon whom the Hour will rise. However, I wanted to increase my certainty, for Ibrahim عليه السلام asked his Lord to show him how He brings life to the dead. “He said: ‘Then do you not believe?’, and he said, ‘Yea, but [let me see it] so that my heart may be at ease’” (2:260).

And Ahmad b. Is`haq Abu `Ali narrated from Abu’l Hasan عليه السلام. He said: I asked him and I said: From whom should I deal with, from whom should I take, and whose saying should I accept [after you]? He said to him: al-`Amri is trustworthy to me. Whatever he will deliver to you is from me. Whatever he would say is from me, from me he says it. Listen to him and obey him because he is reliable and trustworthy.

 

He said: And Abu `Ali narrated that he asked Abu Muhammad al-Hasan b. `Ali a similar question, so he said to him: al-`Amri and his son are trustworthy people. Whatever they deliver to you is from me. Whatever they say to you is from me. Listen to them and obey them because they are trustworthy and reliable people. This is the word of two Imams that have given you approval.

 

So Abu `Amr fell into prostration and wept. Then, he said: Ask. So I said to him: Have you seen the successor of Abu Muhammad عليه السلام? So he said: Yes, by Allah, and his neck is like this – and he gestured with his hands. So I said to him: So one [question] remains. So he said to me: What is it? I said: What is the name? He said: It is forbidden from you to ask about this, and do not say this is from me, for I do not have the ability to permit and forbid, rather, that is for him عليه السلام. The sultan’s impression is that Abu Muhammad عليه السلام has passed away, and that he did not leave behind a son, and that his inheritance has been divided. It has been taken by he who has no right to it, but he (i.e. the Qa’im) was patient over that, and they are of his family wandering about, and there is no one who has the courage to recognize them or attribute them to a thing. And if the name is revealed, then the search for him will be on. So, fear Allah and hold back from that.

 

(sahih) (صحيح)

 

أخبرني جماعة، عن أبي محمد هارون، عن أبي علي محمد بن همام، قال أبو علي: وعلى خاتم أبي جعفر السمان رضي الله عنه لا إله إلا الله الملك الحق المبين، فسألته عنه فقال: حدثني أبو محمد يعني صاحب العسكر عليه السلام، عن آبائه عليهم السلام (أنهم) (4) قالوا: كان لفاطمة عليها السلام خاتم فصه عقيق، فلما حضرتها الوفاة دفعته إلى الحسن عليه السلام، فلما حضرته الوفاة دفعه إلى الحسين عليه السلام. قال الحسين عليه السلام فاشتهيت أن أنقش عليه شيئا، فرأيت في النوم المسيح عيسى بن مريم على نبينا وآله وعليه السلام، فقلت له: يا روح الله ما أنقش على خاتمي هذا ؟ قال: انقش عليه لا إله إلا الله الملك الحق المبين، فإنه أول التوراة وآخر الانجيل (5).

 

A group narrated from Abu Muhammad Harun from Abu `Ali Muhammad b. Himam.

 

He said: On the ring of Abu Ja`far al-Samman رضي الله عنه it said, “There is no god except Allah, the True and Manifest King”, so I asked him about it and he said: Abu Muhammad Sahib al-`Askar عليه السلام [narrated] from his his forefathers عليهم السلام that they said: Fatima عليها السلام had a ring with an agate gem. When she passed away, she gave it to al-Hasan عليه السلام, and when he passed away, he gave it to al-Husayn عليه السلام. al-Husayn عليه السلام said: I wanted to engrave something on it, so I saw the Messiah `Isa b. Maryam على نبينا وآله وعليه السلام in my sleep, so I said to him, “O Spirit of Allah, what shall I engrave on this ring?” He said, “Engrave ‘There is no god except Allah, the True and Manifest King’ upon it, for that is [at] the beginning of the Torah and the end of the Gospel.”

 

 (sahih) (صحيح)

 

وأخبرني بهذه الحكاية جماعة عن أبي غالب أحمد بن محمد بن سليمان الزراري رحمه الله إجازة وكتب عنه ببغداد أبو الفرج محمد بن المظفر في منزله بسويقة غالب في يوم الاحد لخمس خلون من ذي القعدة سنة ست وخمسين وثلاثمائة قال: كنت تزوجت بأم ولدي وهي أول امرأة تزوجتها، وأنا حينئذ حدث السن وسني إذ ذاك دون العشرين سنة، فدخلت بها في منزل أبيها، فأقامت في منزل أبيها سنين وأنا أجتهد بهم في أن يحولوها إلى منزلي وهم لا يجيبوني إلى ذلك، 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 منزلي، فدخلت إليهم في منزلهم ودافعوني في نقل المرأة إلي وقدر (1) أن حملت المرأة مع هذه الحال، ثم طالبتهم بنقلها إلى منزلي على ما اتفقنا عليه، فامتنعوا من ذلك، فعاد الشر بيننا وانتقلت عنهم، وولدت وأنا غائب عنها بنتا وبقينا على حال الشر (2) والمضارمة (3) سنين لا آخذها. ثم دخلت بغداد وكان الصاحب (4) بالكوفة في ذلك الوقت أبو جعفر محمد بن أحمد الزجوزجي رحمه الله، وكان لي كالعم أو الوالد، فنزلت عنده ببغداد وشكوت إليه ما أنا فيه من الشرور الواقعة بيني وبين الزوجة وبين الاحماء، فقال لي: تكتب رقعة وتسأل الدعاء فيها. فكتبت رقعة (و) (5) ذكرت فيها حالي وما أنا فيه من خصومة القوم لي وامتناعهم من حمل المرأة إلى منزلي، ومضيت بها أنا وأبو جعفر رحمه الله إلى محمد بن علي، وكان في ذلك الواسطة بيننا وبين الحسين بن روح رضي الله عنه وهو إذ ذاك الوكيل، فدفعناها إليه وسألناه إنفاذها، فأخذها مني وتأخر الجواب عني أياما، فلقيته فقلت له: قد ساءني (6) تأخر الجواب عني، فقال (لي) (7) لا يسؤوك (هذا) (1) فإنه أحب (لي ولك، وأومأ) (2) إلي أن الجواب إن قرب كان من جهة الحسين بن روح رضي الله عنه، وإن تأخر كان من جهة الصاحب عليه السلام، فانصرفت. فلما كان بعد ذلك - ولا أحفظ المدة إلا أنها كانت قريبة - فوجه إلي أبو جعفر الزجوزجي رحمه الله يوما من الايام، فصرت إليه، فأخرج لي (3) فصلا من رقعة وقال لي: هذا جواب رقعتك فإن شئت أن تنسخه فانسخه ورده فقرأته فإذا فيه والزوج والزوجة فأصلح الله ذات بينهما، ونسخت اللفظ ورددت عليه الفصل، ودخلنا الكوفة فسهل الله لي نقل المرأة بأيسر كلفة، وأقامت معي سنين كثيرة ورزقت مني أولادا وأسأت إليها إساءات واستعملت معها كل ما لا تصبر النساء عليه، فما وقعت بيني وبينها لفظة شر ولا بين أحد من أهلها إلى أن فرق الزمان بيننا. قالوا: قال أبو غالب رحمه الله: وكنت قديما قبل هذه الحال قد كتبت رقعة أسأل فيها أن يقبل (4) ضيعتي، ولم يكن اعتقادي في ذلك الوقت التقرب إلى الله عزوجل بهذه الحال، وإنما كان شهوة مني للاختلاط بالنوبختيين والدخول معهم فيما كانوا (فيه) (5) من الدنيا، فلم أجب إلى ذلك وألححت في ذلك، فكتب إلي أن اختر من تثق به فاكتب الضيعة باسمه فإنك تحتاج إليها، فكتبتها باسم أبي القاسم موسى بن الحسن الزجوزجي ابن أخي أبي جعفر رحمه الله لثقتي به وموضعه من الديانة والنعمة. فلم تمض الايام حتى أسروني الاعراب ونهبوا الضيعة التي كنت أملكها، وذهب مني فيها من غلاتي ودوابي وآلتي نحو من ألف دينار، وأقمت في أسرهم مدة إلى أن اشتريت نفسي بمائة دينار وألف وخمسمائة درهم، (و) (1) لزمني في أجرة الرسل نحو من خمسمائة درهم، فخرجت واحتجت إلى الضيعة فبعتها (2).

 

And this story was narrated by a group from Abu Ghalib Ahmad b. Muhammad b. Sulayman ar-Razi رحمه الله with permission. Abu’l Faraj Muhammad b. al-Muthaffar recorded it from him in Baghdad in his house, in Ghalib’s market, on Sunday, when five days were left from Dhul Qa`da in the year 356 AH.

 

He said: I was married to the mother of my son, and she was the first woman I had married. I was young in age, at that time I was less than twenty years old. I had intercourse with her in her father’s house, and she remained in her father’s house for years. I was trying to convince them to have her moved into my house, but they were not accepting that. So she became pregnant from me during this time, and she gave birth to a girl, who lived for a while and then died. I was neither present at her birth nor at her death, and I had never seen her from her birth until her passing because of the situation between me and them. Then, we agreed to have her moved into my house, so I entered upon them at their house and they refused to move the woman to me. The woman became pregnant again upon this [same] condition, then I demanded that they have her move into my house as we had agreed, but they prevented her from doing that, and for years I did not take her. Our relationship worsened and I moved away from them. She gave birth to a girl while I was away from her, while our relationship was sour.

 

I entered Baghdad, and my friend Abu Ja`far Muhammad b. Ahmad az-Zajuzaji رحمه الله was in Kufa at that time; and he was like an uncle or a father to me. I disembarked at his house in Baghdad, and complained to him about the poor situation between me and the wife and the inlaws. So he said to me: Write a letter and ask for a supplication in it. So I wrote a letter, and I mentioned my condition and the sour relationship with the family, and their prohibition from moving the woman to my house. Abu Ja`far and I took the letter to Muhamamd b. `Ali, who at that time was our connection to al-Husayn b. Ruh رضي الله عنه, who was the representative (wakeel) then. So we gave it to him and we asked him to send it, so he took it from me. The reply did not come for [many] days, so I met him and said to him: I am hurt by the tardiness of the reply to me. So he said: Do not be hurt, for it is better [for me and for you. And he gestured] to me that if the reply came quickly, it would be from al-Husayn b. Ruh’s رضي الله عنه end, and if it is tardy, it would be from the Patron عليه السلام; so I left. Sometime after that – and I did not memorize how long afterwards, except that it was soon – Abu Ja`far az-Zajuzaji رحمه الله [called for me] one day, so I went to him, and he brought a portion of the letter out out and said to me: This is the reply to your letter, so if you would like to copy it, then copy it, then return it to me. So I read it, and therein it said, “May Allah resolve the relationship between the husband and the wife”. I copied this pronouncement, returned the portion to him, and we entered Kufa. So Allah then made it easy for me to move the woman, and He softened her heart toward me. She remained with me for many years, and she brought forth many children from me. I offended her at times, and dealt with her in ways that no woman would bear, but our relationship did not worsen, nor the relationship between me and anyone from her family, until time separated us from one another.

 

They said: Abu Ghalib رحمه الله said: Long before this situation, I would write letters [to the Qa’im عليه السلام] asking him to accept my orchard. This was not out of my inclination to get nearer to Allah عزوجل at that time, but rather, it was out of my desire to mix with the Nawbakhtis and to enjoy what they had from this world. No reply came, so I insisted upon it, and a reply came to me saying, “Choose someone you trust and register the orchard under his name, for you will need it”. So I registered it under the name of Abu’l Qasim Musa b. al-Hasan az-Zajuzaji, the nephew of Abu Ja`far رحمه الله because of his trustworthiness to me, and his religiosity and his blessing. Not many days passed and the Bedouins had kidnapped me and looted an orchard that I owned. I had lost my instruments and my livestock, which had been worth a thousand dinars. I remained in their captivity for some time, until I had bought my freedom for a hundred dinars and one thousand five hundred dirhams. I became indebted to the couriers by five hundred dirhams, so I came out [from captivity], needed the orchard [for this money] and sold it.

 

(sahih) (صحيح)

 

وأخبرني الحسين بن عبيدالله، عن أبي الحسن محمد بن أحمد بن داود القمي رحمه الله، عن أبي علي بن همام قال: أنفذ محمد بن علي الشلمغاني العزاقري (3) إلى الشيخ الحسين بن روح يسأله أن يباهله وقال: أنا صاحب الرجل وقد أمرت بإظهار العلم، وقد أظهرته باطنا وظاهرا، فباهلني فأنفذ إليه الشيخ رضي الله عنه في جواب ذلك أينا تقدم صاحبه فهو المخصوم، فتقدم العزاقري فقتل وصلب وأخذ معه ابن أبي عون، وذلك في سنة ثلاث وعشرين وثلاثمائة (4).

 

al-Hasan b. `Ubaydallah narrated from Abu’l Hasan Muhammad b. Ahmad b. Dawud al-Qummi رحمه الله from Abu `Ali b. Himam.

 

He said: Muhammad b. `Ali ash-Shalmaghani al-`Azraqi challenged Shaykh al-Husayn b. Ruh to a mubahila, and he said: I am the companion of the man, and I have been ordered to make the knowledge apparent, and I have made it apparent implicitly and explicitly, so have a mubahila with me. The Shaykh رضي الله عنه replied to him: Whomoever of us passes away first is discredited [as the representative of the Imam]. So al-`Azraqi passed away first – he was killed and crucified, and ibn Abi `Awn was taken with him – and that was in the year 313 AH.

 

(sahih) (صحيح)

 

أخبرني محمد بن محمد بن النعمان والحسين بن عبيدالله، عن محمد بن أحمد الصفواني رحمه الله قال: رأيت القاسم بن العلاء (4) وقد عمر مائة سنة وسبع عشرة سنة منها ثمانون سنة صحيح العينين، لقي مولانا أبا الحسن وأبا محمد العسكريين عليهما السلام. وحجب (5) بعد الثمانين، وردت عليه عيناه قبل وفاته بسبعة أيام. وذلك أني كنت مقيما عنده بمدينة الران من أرض آذربايجان، وكان لا تنقطع توقيعات مولانا صاحب الزمان عليه السلام على يد أبي جعفر محمد بن عثمان العمري وبعده على [ يد ] (6) أبي القاسم [ الحسين ] (7) بن روح قدس الله روحهما، فانقطعت عنه المكاتبة نحوا من شهرين، فقلق رحمه الله لذلك. فبينا نحن عنده نأكل إذ دخل البواب مستبشرا، فقال له: فيج العراق لا يسمى بغيره (8) - فاستبشر القاسم وحول وجهه إلى القبلة، فسجد ودخل كهل قصير يرى أثر الفيوج عليه، وعليه جبة مصرية، وفي رجله نعل محاملي، وعلى كتفه مخلاة. فقام القاسم فعانقه ووضع المخلاة عن عنقه، ودعا بطشت وماء فغسل يده وأجلسه إلى جانبه، فأكلنا وغسلنا أيدينا، فقام الرجل فأخرج كتابا أفضل (1) من النصف المدرج (2)، فناوله القاسم، فأخذه وقبله ودفعه إلى كاتب له يقال له ابن أبي سلمة، فأخذه أبو عبد الله ففضه وقرأه حتى أحس القاسم بنكاية (3). فقال: يا أبا عبد الله خير، فقال: خير، فقال: ويحك خرج في شئ فقال أبو عبد الله: ما تكره فلا، قال القاسم: فما هو ؟ قال: نعي الشيخ إلى نفسه بعد ورود هذا الكتاب بأربعين يوما، وقد حمل إليه سبعة أثواب فقال القاسم: في سلامة من ديني ؟ فقال: في سلامة من دينك، فضحك رحمه الله فقال: ما أؤمل بعد هذا العمر. فقال (4) الرجل الوارد (5): فأخرج من مخلاته ثلاثة أزر (6) وحبرة يمانية حمراء (7) وعمامة وثوبين ومنديلا فأخذه القاسم، وكان عنده قميص خلعه عليه مولانا الرضا أبو الحسن عليه السلام، وكان له صديق يقال له عبد الرحمن بن محمد البدري (8)، وكان شديد النصب، وكان بينه وبين القاسم نضر الله وجهه مودة في أمور الدنيا شديدة، وكان القاسم يوده، و (قد) (9) كان عبد الرحمن وافى إلى الدار لاصلاح بين أبي جعفر بن حمدون الهمداني وبين ختنة ابن القاسم. فقال القاسم لشيخين من مشايخنا المقيمين معه أحدهما يقال له أبو حامد عمران بن المفلس والآخر أبو علي بن جحدر: أن اقرئا هذا الكتاب عبد الرحمن بن محمد فإني أحب هدايته وأرجو [ أن ] (1) يهديه الله بقراءة هذا الكتاب، فقالا له: الله الله الله فإن هذا الكتاب لا يحتمل ما فيه خلق من الشيعة فكيف عبد الرحمن بن محمد. فقال: أنا أعلم أني مفش لسر لا يجوز لي إعلانه، لكن من محبتي لعبد الرحمن بن محمد وشهوتي أن يهديه الله عزوجل لهذا (2) الامر هوذا، إقرأه الكتاب. فلما مر [ في ] (3) ذلك اليوم - وكان يوم الخميس لثلاث عشرة خلت من رجب - دخل عبد الرحمن بن محمد وسلم عليه، فأخرج القاسم الكتاب فقال له: إقرأ هذا الكتاب وانظر لنفسك، فقرأ عبد الرحمن الكتاب فلما بلغ إلى موضع النعي رمى الكتاب عن يده وقال للقاسم: يا با محمد اتق الله فإنك رجل فاضل في دينك، متمكن من عقلك، والله عزوجل يقول: (وما تدري نفس ماذا تكسب غدا وما تدري نفس بأي أرض تموت) (4). وقال: (عالم الغيب فلا يظهر على غيبه أحدا) (5). فضحك القاسم وقال له: أتم الآية (إلا من ارتضى من رسول) (6) ومولاي عليه السلام هو الرضا (1) من الرسول، وقال: قد علمت أنك تقول هذا ولكن أرخ اليوم، فإن أنا عشت بعد هذا اليوم المؤرخ في هذا الكتاب فاعلم أني لست على شئ، وإن أنا مت فانظر لنفسك، فورخ عبد الرحمن اليوم وافترقوا. وحم القاسم يوم السابع من ورود الكتاب، واشتدت به في ذلك اليوم العلة، واستند في فراشه إلى الحائط، وكان إبنه الحسن بن القاسم مدمنا على شرب الخمر، وكان متزوجا إلى أبي عبد الله بن حمدون الهمداني، وكان جالسا ورداؤه مستور على وجهه في ناحية من الدار، وأبو حامد في ناحية، وأبو علي بن جحدر وأنا وجماعة من أهل البلد نبكي، إذ اتكى (2) القاسم على يديه إلى خلف وجعل يقول: يا محمد يا علي يا حسن يا حسين يا موالي كونوا شفعائي إلى الله عز وجل وقالها الثانية، وقالها الثالثة. فلما بلغ في الثالثة: يا موسى يا علي تفرقعت أجفان عينيه كما يفرقع الصبيان شقائق النعمان، وانتفخت (3) حدقته، وجعل يمسح بكمه عينيه (4)، وخرج من عينيه (5) شبيه بماء اللحم مد طرفه إلى إبنه، فقال: يا حسن إلي يا با حامد [ إلي ] (6) يا با علي (إلي) (7)، فاجتمعنا حوله ونظرنا إلى الحدقتين صحيحتين، فقال له أبو حامد: تراني وجعل يده على كل واحد منا، وشاع الخبر في الناس والعامة، و (انتابه) (8) الناس من العوام ينظرون إليه. وركب القاضي إليه وهو أبو السائب عتبة بن عبيدالله (9) المسعودي وهو قاضي القضاة ببغداد (1)، فدخل عليه فقال له: يا با محمد ما هذا الذي بيدي وأراه خاتما فصه فيروزج، فقربه منه فقال: عليه ثلاثة أسطر فتناوله القاسم رحمه الله فلم يمكنه قراءته وخرج الناس متعجبين يتحدثون بخبره، والتفت القاسم إلى ابنه الحسن فقال له: إن الله منزلك منزلة ومرتبك (2) 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، ثم دعا بدرج فكتب وصيته بيده رحمه الله وكانت الضياع التي في يده لمولانا وقف وقفه (أبوه) (3). وكان (4) فيما أوصى الحسن أن قال: يا بني إن أهلت (5) لهذا الامر يعني الوكالة لمولانا فيكون قوتك من نصف ضيعتي المعروفة بفرجيذه (6)، وسائرها ملك لمولاي، 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 رحمه الله، فوافاه = عبد الرحمن يعدو في الاسواق حافيا حاسرا وهو يصيح: واسيداه، فاستعظم الناس ذلك منه وجعل الناس يقولون: ما الذي تفعل بنفسك (1)، فقال: اسكنوا فقد رأيت ما لم تروه (2)، وتشيع ورجع عما كان عليه، ووقف الكثير من ضياعه. وتولى أبو علي بن جحدر غسل القاسم وأبو حامد يصب عليه الماء، وكفن في ثمانية أثواب على بدنه قميص مولاه (3) أبي الحسن وما يليه السبعة الاثواب التي جاءته من العراق. فلما كان بعد مدة يسيرة ورد كتاب تعزية على الحسن من مولانا عليه السلام في آخره دعاء " ألهمك الله طاعته وجنبك (4) معصيته " وهو الدعاء الذي كان دعا به أبوه، وكان آخره " قد جعلنا أباك إماما لك وفعاله لك مثالا " (5).

Muhammad b. Muhammad b. an-Nu`man [al-Mufid] and al-Husayn b. `Ubaydallah narrated from Muhammad b. Ahmad as-Safwani رحمه الله.

 

He said: I saw al-Qasim b. al-`Alaa’, who had lived one hundred and seventeen years, of which he had good eyesight for eighty years. He had met our Master Abu’l Hasan and Abu Muhammad, the two `Askaris عليهما السلام. He became blind after [the age of] eighty, and his eyesight returned to him seven days before his death.

 

This happened while I was staying with him in the city of Ran in the land of Azerbaijan. Letters would not stop coming from our Master, the Patron of Time عليه السلام, upon the hand of Abu Ja`far Muhammad b. `Uthman al-`Amri, and after him, upon the hand of Abu’l Qasim [al-Husayn] b. Ruh قدس الله روحهما. Then, for two months, the letters stopped, so he رحمه الله became angry at that. We were eating with him when the doorman came and said to him: The Iraqi emissary [has come] – and he was not called anything else. So al-Qasim became happy, and he faced the qibla and prostrated. A short, old man showing the signs of being an emissary entered. He was wearing an Egyptian gown and travel shoes, and there was a sack over his shoulder. al-Qasim stood and embraced him, and he moved the sack away from his neck. He asked for a basin and water; so he washed his hand, and he sat him down by his side. So we ate and we washed our hands. He (i.e. the emissary) brought out [a letter that was] more than half a page long and gave it to al-Qasim, so he took it, kissed it, and gave it to his scribe, whose name was ibn Abi Salama. So Abu `Abdillah took it, opened it, and read it until al-Qasim sensed something wrong. So he said: O Abu `Abdillah, [is everything] alright? So he said: [Everything is] alright. So he said: Woe to you, is there anything? So Abu `Abdillah said: Not something that you would dislike. al-Qasim said: Then what is it? The shaykh announced: You will die forty days after this letter was sent. He also brought seven garments to him. So al-Qasim said: Will I be at peace with my religion? So he said: You will be at peace with your religion. So he رحمه الله laughed and said: What else can I hope for after this age? He (i.e. the emissary) took out three undergarments, a red Yemeni cloak, a turban, two garments, and a hankerchief, so al-Qasim took them. And he also had a shirt that our Master Abu’l Hasan ar-Rida عليه السلام had given to him. He had a friend who was called `Abd ar-Rahman b. Muhammad al-Badri, and he was severe in his nasb, but he and al-Qasim had a strong affinity for one another in worldly affairs. al-Qasim loved him, and `Abd ar-Rahman had reconciled the relationship between Abu Ja`far b. Hamdun al-Hamadani and his son-in-law the son of al-Qasim. So al-Qasim asked two shaykhs from our resident shaykhs with him – one was called Abu Hamdan `Imran b. al-Muflis and the other was called Abu `Ali b. Jahdar – to read this letter to `Abd ar-Rahman b. Muhammad, [he said]: Because I would love for him to be guided, and I plead that Allah guides Him through reading this letter. So they said to him: Allah, Allah, Allah, surely even the Shi`a cannot handle what is in this letter, so how would `Abd ar-Rahman b. Muhammad? So he said: I know that I am disclosing a secret that I should not, but because of my love for `Abd ar-Rahman b. Muhammmad and my desire to see him guided to this affair by Allah عزوجل, read the letter to him. When that day passed – and it was a Thursday, and thirteen days were left in Rajab – `Abd ar-Rahman b. Muslim entered and greeted him. So al-Qasim took out the letter and said to him: Read this letter and see for yourself. So `Abd ar-Rahman read the letter, and when he reached the part announcing his death, he threw the letter and said to al-Qasim: O Abu Muhammad, fear Allah, for you are a man who is virtuous in his religion and intellectually capable; Allah عزوجل says, “And no one knows what he shall earn tomorrow, and no one knows in what land he shall die” (31:34), and He says, “The Knower of the unseen! He does not reveal His secrets to anyone…” (72:26). So al-Qasim laughed and said to him: Finish the verse, “… except he whom he selects as a messenger” (72:27), and my Master عليه السلام is the one acceped from the Messenger (ar-rida min ar-rasul). And he said: I know that you are saying this, but mark the date. If I live after the day designated in this letter, then know that I am not upon anything [true], but if I die, then look to yourself. So `Abdul Rahman noted the day and left. al-Qasim got a fever seven days after receiving the letter, and on that day, the malady worsened and he set his mattress against the wall. His son al-Hasan b. al-Qasim was sitting; and he was addicted to drinking wine, and he was married [to the daughter of] Abu `Abdillah b. Hamdun al-Hamadani. His sheet was covering his face on a side of the house. Abu Hamed was on a side, and Abu `Ali b. Jahdar, I, and group from the people of the city were weeping. Then, al-Qasim sat up with his hands behind him and said: O Muhammad, O `Ali, O Hasan, O Husayn, O my Masters, be my intercessors to Allah عز وجل. He said this a second time and a third time. When he reached the third time, he said: O Musa, O `Ali. His eyelids opened like boys crack windflowers. His eyes opened and he wiped them with his sleeves. Something that looked like the liquid of meat came out of his eyes, and then he looked to his son and said: O Hasan. Then, he looked to each of us and said: O Abu Hamed, O Abu `Ali. We surrounded him and looked to his healthy eyeballs. Abu Hamed said: Can you see me? And he stretched his hand to each one of us. The news spread to the people and the commoners, and people from the commoners came to observe him. The judge rode to him – and he was Abu as-Sa’ib `Utba b. `Ubaydallah al-Mas`udi, the judge of judges in Baghdad – so he entered upon him and said to him: O Abu Muhammad, what is this in my hands? He showed him a ring with a turquoise gem and brought it near to him. So he said: Upon it there are three lines. So he handed it to al-Qasim رحمه الله, but he could not read them. The people went out amazed, and they were talking about his news. And al-Qasim turned to his son al-Hasan and said to him: Allah will grant you a respected position, so accept it with gratitude. So al-Hasan said to him: O my father, I accept it. al-Qasim said: Upon what? He said: Upon whatever you command me, O my father. He said: Abandon the drinking wine. al-Hasan said: O my father, it is your right to mention it; I will abandon drinking wine, along with other things you do not know about. So al-Qasim raised his hand to the sky and said three times: O Allah, incline al-Hasan towards your obedience, and prevent him from sinning against You. Then, he asked for a paper, and he wrote his رحمه الله will by hand. The orchards that he owned were given to our Master as his waqf. And from what he delegated to al-Hasan, he said: O my son, if you qualify for this affair – meaning, representation (al-wukala) of our Master – your livelihood should be from the half of my bequeathals in Farjida, and the rest shall go to my Master. And if you are not eligible for this, seek your goodness in a way that Allah accepts. So al-Hasan accepted his will at that. On the fortieth day after sunrise, al-Qasim رحمه الله died. His death caused `Abd ar-Rahman to run through the markets barefoot and uncovered, screaming: O my master! The people made a great deal out of it, and the people began saying: What are you doing with yourself? He said: Be quiet, for I have seen something that you have not. So he became Shi`i and he abandoned what he was upon, and he gave his orchards as waqf. Abu `Ali b. Jahdar washed al-Qasim’s body as Abu Hamed poured water. al-Qasim was shrouded in eight garments, with the shirt of his Master Abu’l Hasan [ar-Rida] and the eight garments that he received from Iraq. A while after that, a letter of consolation came to al-Hasan from our Master عليه السلام. At the end of it was a supplication, “May Allah incline you towards obedience to Him, and prevent you from sinning against Him”, and that was the supplication that his father supplicated with. At the end it said, “We have made your father an imam for you, and his actions are an example for you”.

 

(sahih) (صحيح)

[Qa'im]

وبهذا الاسناد، عن الصفواني قال: وافى الحسن بن علي الوجناء النصيبي (6) سنة سبع وثلاثمائة ومعه محمد بن الفضل الموصلي، وكان رجلا شيعيا غير أنه ينكر وكالة أبي القاسم بن روح رضي الله عنه ويقول: إن هذه الاموال تخرج في غير حقوقها. فقال الحسن بن علي الوجناء لمحمد بن الفضل: يا ذا الرجل اتق الله فإن صحة وكالة أبي القاسم كصحة وكالة أبي جعفر محمد بن عثمان العمري، وقد كانا نزلا ببغداد على الزاهر (1)، وكنا حضرنا للسلام عليهما، وكان قد حضر هناك شيخ لنا يقال له أبو الحسن بن ظفر وأبو القاسم بن الازهر، فطال الخطاب بين محمد بن الفضل وبين الحسن (بن علي، فقال محمد بن الفضل للحسن (2)): من لي بصحة ما تقول وتثبت وكالة الحسين بن روح ؟. فقال الحسن بن علي الوجناء: أبين لك ذلك بدليل يثبت في نفسك، وكان مع محمد بن الفضل دفتر كبير فيه ورق طلحي مجلد بأسود فيه حسباناته (3)، فتناول الدفتر الحسن وقطع منه نصف ورقة كان فيه بياض، وقال لمحمد بن الفضل: أبروا (4) لي قلما فبرى قلما واتفقا على شئ بينهما لم أقف أنا عليه واطلع (5) عليه أبا الحسن بن ظفر وتناول الحسن بن علي الوجناء القلم، وجعل يكتب ما اتفقا عليه في تلك الورقة بذلك القلم المبري بلا مداد، ولا يؤثر فيه حتى ملا الورقة. ثم ختمه وأعطاه لشيخ كان مع محمد بن الفضل أسود يخدمه، وأنفذ بها إلى أبي القاسم الحسين بن روح ومعنا إبن الوجناء لم يبرح، وحضرت صلاة الظهر فصلينا هناك، ورجع الرسول فقال: قال لي: إمض فإن الجواب يجئ، وقدمت المائدة فنحن في الاكل إذ ورد الجواب (6) في تلك الورقة (7) مكتوب بمداد عن فصل فصل، فلطم محمد بن الفضل وجهه ولم يتهنأ بطعامه، وقال لابن الوجناء: قم معي، فقام معه حتى دخل على أبي القاسم بن روح رضي الله عنه وبقي يبكي ويقول: يا سيدي أقلني أقالك الله، فقال أبو القاسم يغفر الله لنا ولك إن شاء الله (1).

And by this isnad from as-Safwani.
 

He said: al-Hasan b. `Ali al-Wajna’ an-Naseebi arrived in the year 307 AH, and with him was Muhammad b. al-Fadl al-Musali, who was a Shi`i man who doubted the representation of Abu’l Qasim b. Ruh رضي الله عنه. He would say: These monies are not going to their rightful place. So al-Hasan b. `Ali al-Wajna’ said to Muhammad b. Fadl: O man, fear Allah, for the validity of the representation of Abu’l Qasim is like the validity of the representation of Abu Ja`far Muhammad b. `Uthman al-`Amri. And they were both staying in Baghdad with az-Zahir, and we attended to greet them. A shaykh of ours, who was called Abu’l Hasan b. Thafar and Abu’l Qasim b. al-Azhar, was present. An argument arose between Muhammad b. al-Fadl and al-Hasan b. `Ali, so Muhammad b. al-Fadl said to al-Hasan: How can I verify what you say supporting the representation of al-Husayn b. Ruh? So al-Hasan b. `Ali al-Wajna’ said: I will elucidate it to you with a proof that will convince you. Muhammad b. al-Fadl had a large folder with a black cover and green pages where he recorded his accounting. So al-Hasan took the folder and ripped half of a page with whiteness in it, and he said to Muhammad b. al-Fadl: Sharpen a pen for me. So he sharpened a pen for him, and the two had decided on a thing together – I do not know what it was, but they relayed it to Abu’l Hasan b. Thafar. Then, al-Hasan b. `Ali took the pen and began writing what they agreed upon on the paper with that sharpened pen, but to no avail and no writing until the paper was filled (i.e. they pretended to write on the paper). Then, he sealed it, gave it to the elderly black servant that was with Muhammad b. al-Fadl, and sent to to Abu’l Husayn b. Ruh while ibn al-Wajna’ remained with us. Then, Thuhr prayer came and we prayed there. The messenger returned and he said: He said to me: Go, for the reply will come. Food was served and we were eating when the reply arrived [written] on that paper. It was written item by item [addressing the issues the two had decided on]. So Muhammad b. al-Fadl flogged his face and lost appetite in his food. He said to ibn al-Wajna’: Come with me. So he went with him until he entered upon Abu’l Qasim b. Ruh رضي الله عنه and began to weep while saying: O my master, forgive me, may Allah forgive you. So Abu’l Qasim said: May Allah forgive us and you, God-willingly.
 

(sahih) (صحيح)

 

وعنه، عن أبيه، عن أيوب بن نوح، عن العباس بن عامر، عن الربيع بن محمد المسلي (2) قال: قال (لي) (3) أبو عبد الله عليه السلام: والله لتكسرن كسر الزجاج وإن الزجاج يعاد فيعود كما كان، والله لتكسرن كسر الفخار، وإن الفخار لا يعود كما كان، (والله لتميزن) (4) والله لتمحصن والله لتغربلن كما يغربل الزؤان (5) من القمح (6).

 

And from him from his father from Ayyub b. Nuh from al-`Abbas b. `Amer from ar-Rabi b. Muhammad al-Musalli.
 

He said: Abu `Abdillah عليه السلام said to me: By Allah, [some of] you will be shattered like the shattering of glass, but glass can be restored, so you will be restored as you were. By Allah, [some of] you will be shattered like the shattering of pottery, but pottery cannot be restored as it was. By Allah, you will be sifted; by Allah, you will be sieved just as wheat is sieved from the chaff.
 

(hasan) (حسن)

 

وبهذا الاسناد عن محمد بن عبد الله بن جعفر، عن أبيه، عن (3) محمد بن أحمد بن يحيى [ عن محمد بن الحسين، عن أبي سعيد العصفري ] (1) عن عمرو بن ثابت (2)، عن أبي الجارود عن أبي جعفر عليه السلام، قال: قال رسول الله صلى الله عليه وآله وسلم: إني وأحد عشر من ولدي وأنت يا علي زر الارض - أعني أوتادها وجبالها - بنا أوتد الله الارض أن تسيخ بأهلها، فإذا ذهب الاثنا عشر من ولدي ساخت الارض بأهلها ولم ينظروا (3).

 

And by this isnad from Muhammad b. `Abdillah b. Ja`far from his father from Muhammad b. Ahmad b. Yahya from Muhammad b. al-Husayn from Abu Sa`eed al-Asfari from `Amr b. Thabit from Abu’l Jarud from Abu Ja`far عليه السلام.

 

He said: The Messenger of Allah صلى الله عليه وآله وسلم said: Me, eleven from my loins, and you O `Ali are the pegs of the Earth – I mean its pillars and its mountains. By us, Allah steadies the Earth from swallowing its inhabitants. When the twelfth from my loins goes, the Earth will swallow its inhabitants …
 

(muwathaq) (موثق)

[Qa'im]

أحمد بن إدريس، عن علي بن محمد، عن الفضل بن شاذان، عن عبد الله بن جبلة، عن عبد الله بن المستنير (3)، عن المفضل بن عمر قال: سمعت أبا عبد الله عليه السلام يقول: إن لصاحب هذا الامر غيبتين إحداهما تطول حتى يقول بعضهم: مات، ويقول بعضهم: قتل، ويقول بعضهم: ذهب، حتى لا يبقى على أمره من أصحابه إلا نفر يسير لا يطلع على موضعه أحد من ولده ولا غيره إلا المولى الذي يلي أمره (1).

 

Ahmad b. Idris from `Ali b. Muhammad from al-Fadl b. Shadhan from `Abdillah b. Jabla from `Abdullah b. al-Mustaneerfrom al-Mufaddal b. `Umar.

 

He said: I heard Abu `Abdillah عليه السلام say: For the Patron of this Affair there are two occultations, one of which will be prolonged until some will say, “he died”, some will say, “he was killed”, and some will say, “he went”; till no one remains upon his affair from his companions except a small band. No one from his loins nor anyone else will know his place except for the servant who will look after his affair.

 

(hasan) (حسن)

 

وروى سعد بن عبد الله، عن داود بن قاسم الجعفري قال: كنت عند أبي محمد عليه السلام فقال: إذا قام القائم يهدم المنار (2) والمقاصير التي في المساجد. فقلت في نفسي لاي معنى هذا ؟. فأقبل علي فقال: معنى هذا أنها محدثة مبتدعة لم يبنها نبي ولا حجة (1).

 

And Sa`d b. `Abdillah narrated from Dawud b. Qasim al-Ja`fari.
 

He said: I was in the presence of Abu Muhammad عليه السلام and he said: When the Qa’im rises, he will demolish the minbars and the maqaseer that are in the mosques. So I said to myself: What does this mean? So he turned to me and said: This means that these are innovations that were not sanctioned by a prophet nor a hujja.
 

(sahih) (صحيح)                                                         

 

وأخبرنا (جماعة) (3) عن أبي محمد هارون بن موسى، قال: أخبرني أبو علي محمد بن همام رضي الله عنه وأرضاه أن أبا جعفر محمد بن عثمان العمري قدس الله روحه جمعنا قبل موته وكنا وجوه الشيعة وشيوخها. فقال لنا: إن حدث علي حدث الموت فالامر إلى أبي القاسم الحسين بن روح النوبختي فقد أمرت أن أجعله في موضعي بعدي فارجعوا إليه وعولوا في أموركم عليه (4).

 

And a group narrated from Abu Muhammad Harun b. Musa. He said: Abu `Ali Muhammad b. Himam رضي الله عنه narrated to me that Abu Ja`far Muhammad b. `Uthman al-`Amri قدس الله روحه gathered us before his death. We were the elite and the shaykhs of the Shi`a. So he said to us: Death has come to me, so the affair will go to Abu’l Qasim al-Husayn b. Ruh an-Nawbakhti. So, I order you to place him in my position after me. Refer to him and rely on him in your affairs.
 

(sahih) (صحيح)

 

وأخبرني جماعة، عن أبي العباس بن نوح قال: وجدت بخط محمد بن نفيس فيما كتبه بالاهواز أول كتاب ورد من أبي القاسم رضي الله عنه: نعرفه (5) عرفه الله الخير كله ورضوانه وأسعده بالتوفيق، وقفنا على كتابه وثقتنا بما هو عليه وأنه عندنا بالمنزلة والمحل اللذين يسرانه، زاد الله في إحسانه إليه إنه ولي قدير، والحمد لله لا شريك له، وصلى الله على رسوله محمد وآله وسلم تسليما كثيرا. وردت هذه الرقعة يوم الاحد لست ليال خلون من شوال سنة خمس وثلاثمائة (1).  

And a group narrated from Abu’l `Abbas b. Nuh. He said: I saw the first letter that came from Abu’l Qasim رضي الله عنه with the handwriting of Muhammad b. Nafees. [it said,] “We recognize him. May Allah allow him to recognize all goodness and His pleasure, and make him happy with success. We came across his book and we have confidence in what he is upon. To us, he is of a rank and position that would delight him. May Allah increase His favours to him, for surely, He is the All-Powerful Guardian. And May the many blessings and peace of Allah be upon His Messenger Muhammad and his Family”. This letter arrived on Sunday when six nights remained from Shawwal in the year 305 AH.

(sahih) (صحيح)

أخبرنا جماعة، عن أبي الحسن محمد بن أحمد بن داود القمي قال: وجدت بخط أحمد بن إبراهيم النوبختي وإملاء أبي القاسم الحسين بن روح رضي الله عنه على ظهر كتاب فيه جوابات ومسائل أنفذت من قم يسأل عنها هل هي جوابات الفقيه عليه السلام أو جوابات محمد بن علي الشلمغاني، لانه حكي عنه أنه قال: هذه المسائل أنا أجبت عنها، فكتب إليهم على ظهر كتابهم: " بسم الله الرحمن الرحيم قد وقفنا على هذه الرقعة وما تضمنته، فجميعه جوابنا [ عن المسائل ] (2) ولا مدخل للمخذول الضال المضل المعروف بالعزاقري لعنه الله في حرف منه وقد كانت أشياء خرجت إليكم على يدي (3) أحمد بن بلال (4) وغيره من نظرائه، وكان (5) من ارتدادهم عن الاسلام مثل ما كان من هذا، عليهم لعنة الله وغضبه ". فاستثبت (6) قديما في ذلك. فخرج الجواب: ألا (7) من استثبت فإنه (8) لا ضرر في خروج ما خرج على أيديهم وأن ذلك صحيح.

 

A group narrated from Abu’l Hasan Muhammad b. Ahmad b. Dawud al-Qummi.
 

He said: I saw [an answer] in the handwriting of Ahmad b. Ibrahim an-Nawbakthi dictated by Abu’l Qasim al-Husayn b. Ruh رضي الله عنه on the back of a book of answers to questions sent from Qum. It was asked if these were the answers of the Faqih عليه السلام or the answers of Muhammad b. `Ali al-Shalmaghani, because it is said that he claimed: I have answered these questions. So he wrote to them at the back of their book, “In the name of Allah, the Beneficent, the Merciful. We have come across this letter and what it entails, so all of its answers are ours. Not one letter of it belongs to the deviated and deviating one known as al-`Azraqi لعنه الله. And some things came to you upon the hand of Ahmad b. Hilal and others from his ilk, and their apostasy from Islam is like that of this one. May the curse and anger of Allah be upon them”. I have verified this before, and the answer was, “All that has come by their hand that has been verified [by us] has no harm and is correct”.

(sahih) (صحيح) 

 

 

وذكر أبو محمد هارون بن موسى قال: قال لي أبو علي بن الجنيد (7): قال لي أبو جعفر محمد بن علي الشلمغاني: ما دخلنا مع أبي القاسم الحسين بن روح رضي الله عنه في هذا الامر إلا ونحن نعلم فيما دخلنا فيه، لقد كنا نتهارش على هذا الامر كما تتهارش الكلاب على الجيف (1). قال أبو محمد: فلم تلتفت الشيعة إلى هذا القول وأقامت على لعنه والبراءة منه.

 

And Abu Muhammad Harun b. Musa mentioned. He said: Abu `Ali b. Junayd said to me:

 

Abu Ja`far Muhammad b. `Ali al-Shalmaghani said to me: We did not enter [the struggle] for this affair with Abu’l Husayn b. Ruh رضي الله عنه without knowing what we entered into. We would fight over this affair like dogs fighting over a corpse.
 

Abu Muhammad said: The Shi`a did not pay attention to these words, and they would curse him and disassociate from him.

(sahih) (صحيح) 

 

 

 

 

أخبرني محمد بن محمد بن النعمان والحسين بن عبيدالله، عن أبي عبد الله محمد بن أحمد الصفواني (2). قال: أوصى الشيخ أبو القاسم رضي الله عنه إلى أبي الحسن علي بن محمد السمري رضي الله عنه فقام بما كان إلى أبي القاسم. فلما حضرته الوفاة حضرت الشيعة عنده وسألته عن الموكل بعده ولمن يقوم مقامه، فلم يظهر شيئا من ذلك، وذكر أنه لم يؤمر بأن يوصي إلى أحد بعده في هذا الشأن (3).

 

Muhammad b. Muhammad b. Nu`man and al-Husayn b. `Ubaydallah narrated from Abu `Abdillah Muhammad b. Ahmad as-Safwani.

 

He said: Shaykh Abu’l Qasim رضي الله عنه deputed Abu’l Hasan `Ali b. Muhammad as-Simuri رضي الله عنه, so he took to Abu’l Qasim’s position. When death came to him, the Shi`a attended to him and asked him about the representative after him, and [they asked] who would take his place after him. He did not allude to anything regarding that, and he mentioned that he was not commanded to depute anyone to this position after him.

(sahih) (صحيح) 

 

أخبرنا جماعة، عن أبي محمد التلعكبري، عن أبي علي محمد بن همام قال: كان الشريعي يكنى بأبي محمد قال هارون: وأظن اسمه كان الحسن، وكان من أصحاب أبي الحسن علي بن محمد ثم الحسن بن علي بعده عليهم السلام، وهو أول من ادعى مقاما لم يجعله الله فيه، ولم يكن أهلا له، وكذب على الله وعلى حججه عليهم السلام، ونسب إليهم ما لا يليق بهم وما هم منه براء، فلعنته الشيعة وتبرأت منه، وخرج توقيع الامام عليه السلام بلعنه والبراءة منه. قال هارون: ثم ظهر منه القول بالكفر والالحاد. قال: وكل هؤلاء المدعين إنما يكون كذبهم أولا على الامام وأنهم وكلاؤه، فيدعون الضعفة بهذا القول إلى موالاتهم، ثم يترقى (الامر) (3) بهم إلى قول الحلاجية، كما اشتهر من أبي جعفر الشلمغاني (4) ونظرائه عليهم جميعا لعائن الله تترى. (1) ومنهم محمد بن نصير النميري.

 

A group narrated from Abu Muhammad al-Tal`akbari from Abu `Ali Muhammad b. Himam.

 

He said: al-Shari`i’s kunya was Abu Muhammad.

 

Harun said: I think his name was al-Hasan, and he was from the companions of Abu’l Hasan `Ali b. Muhammad, then al-Hasan b. `Ali عليهم السلام after him. He was the first who called to a position that Allah had not put him in, nor was he qualified for it. He lied upon Allah and His hujaj عليهم السلام, and he attributed to them that which they are unworthy of and disassociate from, so the Shi`a cursed him and disassociated from him. A letter from the Imam عليه السلام came out cursing him and disassociating from him.

Harun said: Then, words of heresy and sacrilege came out from him.

 

He said: And all of these who call [to themselves] first lie upon the Imam and claim to be his representatives. They call to the weak and to their clients with this saying. Then, they promote their own [position] to the claim of al-Hallaj, just as Abu Ja`far al-Shalmaghani and his ilk became famous for. May the endless curse of Allah be upon them all.

 

(sahih) (صحيح)

[Qa'im]

وأخبرنا جماعة، عن أبي محمد هارون بن موسى، عن أبي علي محمد بن همام أن محمد بن علي الشلمغاني لم يكن قط بابا إلى أبي القاسم ولا طريقا له، ولا نصبه أبو القاسم لشئ (4) من ذلك على وجه ولا سبب، ومن قال بذلك فقد أبطل، وإنما كان فقيها من فقهائنا وخلط (5) وظهر عنه ما ظهر، وانتشر الكفر والالحاد عنه. فخرج فيه التوقيع على يد أبي القاسم بلعنه والبراءة [ منه ] (6) ممن تابعه وشايعه وقال بقوله (7).

 

And a group narrated from Abu Muhammad Harun b. Musa from Abu `Ali Muhammad b. Himam that Muhammad b. `Ali al-Shalmaghani was never a delegate (bab) of Abu’l Qasim, nor a link to him. Abu’l Qasim had not appointed him for any reason. Whoever says that is mistaken. Rather, he was a jurist from our jurists, then he became confused, and what appeared from him had appeared, and disbelief and sacrilege spread out from him. A letter regarding him came out upon the hand of Abu’l Qasim cursing him and disassociating from him and anyone who follows him, shares in his gossip, and speaks by his words.

 

(sahih) (صحيح) 

 

أخبرنا جماعة، عن أبي محمد هارون بن موسى قال: حدثنا محمد بن همام قال: خرج على يد الشيخ أبي القاسم الحسين بن روح رضي الله عنه في ذي الحجة سنة اثنتي عشرة وثلاثمائة في [ لعن ] (1) ابن أبي العزاقر والمداد رطب لم يجف :أن محمد بن علي المعروف بالشلمغاني قد ارتد عن الاسلام وفارقه - اتفقوا - وألحد في دين الله وادعى ما كفر معه فيه بالخالق  جل وتعالى، وافترى كذبا وزورا، وقال بهتانا وأمرا عظيما - كذب العادلون بالله وضلوا ضلالا بعيدا، وخسروا خسرانا مبينا، وإننا قد برئنا إلى الله تعالى وإلى رسوله وآله صلوات الله وسلامه ورحمته وبركاته عليهم بمنه (3)، ولعناه عليه لعائن الله في الظاهر منا والباطن، في السر والجهر، وفي كل وقت وعلى كل حال، وعلى من شايعه وتابعه أو بلغه هذا القول منا وأقام على توليه بعده وأعلمهم أننا في التوقي المحاذرة منه على مثل (ما كان) (6) من تقدمنا لنظرائه من الشريعي والنميري والهلالي والبلالي وغيرهم وعادة الله جل ثناؤه مع ذلك قبله وبعده عندنا جميلة، وبه نثق، وإياه نستعين، وهو حسبنا في كل أمورنا ونعم الوكيل. قال هارون: وأخذ أبو علي هذا التوقيع ولم يدع أحدا من الشيوخ إلا وأقرأه إياه، وكوتب من بعد منهم بنسخته في ساير الامصار، فاشتهر ذلك في الطائفة فاجتمعت (1) على لعنه والبراءة منه (2). وقتل محمد بن علي الشلمغاني في سنة ثلاث وعشرين وثلاثمائة.

 

A group narrated from Abu Muhammad Harun b. Musa. He said: Muhammad b. Himam narrated.

 

He said: A letter came out upon the hand of Shaykh Abu’l Qasim al-Husayn b. Ruh رضي الله عنه in the month of Dhul Hijja in the year 312 AH cursing ibn Abu’l `Azaqir. The ink was still wet and had not yet dried. “Muhammad b. `Ali, known as al-Shalmaghani, has apostatized from Islam and has separated from it. He has committed sacrelidge in the religion of Allah and has disbelieved in the Creator جل وتعالى through his claims. He has invented falsehood, and he has spoken grandiosely and slanderously. Those who attribute equals with Allah have deviated a distant deviation, and have been defeated with a clear defeat. We have disassociated from him to Allah تعالى and to His Messenger and his Family صلوات الله وسلامه ورحمته وبركاته عليهم. We have cursed him with the curse of Allah outwardly and inwardly, secretly and openly, in every time and upon every condition; and [we have cursed] those who follow him, and those who have been informed of our saying yet remain devoted to him thereafter. Inform them that we shun him like we have shunned those of his ilk before him, such as ash-Shari`i, an-Numayri, al-Hilali, al-Bilali, and the custom of Allah جل ثناؤه with those before him and after him is beautiful to us. In Him we have trust, and from Him we seek help, and He is the Sufficient for us in all of our matters, and He is the best Trustee”.

 

Harun said: Abu `Ali took this letter and did not leave a single shaykh except that he read it to him. He made copies of his manuscript and sent them to the towns, so it became prominent among the sect and it had consensus in cursing and disassociating from him. And Muhammad b. `Ali al-Shalmaghani was killed in 323 AH.

 

(sahih) (صحيح)

[Qa'im]

al-Husayn b. Mansoor al-Hallaj:

 

الحسين بن منصور الحلاج. 376 - أخبرنا الحسين بن إبراهيم، عن أبي العباس أحمد بن علي بن نوح، عن أبي نصر هبة الله بن محمد الكاتب ابن بنت أم كلثوم بنت أبي جعفر العمري قال: لما أراد الله تعالى أن يكشف أمر الحلاج ويظهر فضيحته ويخزيه، وقع له أن أبا سهل إسماعيل بن علي النوبختي (رض) ممن تجوز عليه مخرقته (3) وتتم عليه حيلته، فوجه (4) إليه يستدعيه وظن أن أبا سهل كغيره من الضعفاء في هذا الامر بفرط جهله، وقدر أن يستجره إليه فيتمخرق (به) (5) ويتسوف بانقياده على غيره، فيستتب له ما قصد إليه من الحيلة والبهرجة على الضعفة، لقدر أبي سهل في أنفس الناس ومحله من العلم والادب أيضا عندهم، ويقول له في مراسلته إياه: إني وكيل صاحب الزمان عليه السلام - وبهذا أولا كان يستجر الجهال ثم يعلو منه إلى غيره - وقد أمرت بمراسلتك وإظهار ما تريده من النصرة لك لتقوي نفسك، ولا ترتاب بهذا الامر. فأرسل إليه أبو سهل رضي الله عنه يقول له: إني أسألك أمرا يسيرا يخف

مثله عليك في جنب ما ظهر على يديك من الدلائل والبراهين، وهو أني رجل أحب الجواري وأصبو إليهن، ولي منهن عدة أتحظاهن والشيب يبعدني عنهن [ ويبغضني إليهن ] (1) وأحتاج أن أخضبه في كل جمعة، وأتحمل منه مشقة شديدة لاستر عنهن ذلك، وإلا انكشف أمري عندهن، فصار القرب بعدا والوصال هجرا، وأريد أن تغنيني عن الخضاب وتكفيني مؤنته، وتجعل لحيتي سوداء، فإني (2) طوع يديك، وصائر إليك، وقائل بقولك، وداع إلى مذهبك، مع ما لي في ذلك من البصيرة ولك من المعونة. فلما سمع ذلك الحلاج من قوله وجوابه علم أنه قد أخطأ في مراسلته وجهل في الخروج إليه بمذهبه، وأمسك عنه ولم يرد إليه جوابا، ولم يرسل إليه رسولا، وصيره أبو سهل رضي الله عنه أحدوثة وضحكة ويطنز (3) به عند كل أحد (4)، وشهر أمره عند الصغير والكبير، وكان هذا الفعل سببا لكشف أمره وتنفير الجماعة عنه (5).

 

 

al-Husayn b. Ibrahim from Abu’l `Abbas Ahmad b. `Ali b. Nuh from Abu Nasr Habatullah b. Muhammad al-Katib b. bt. Umm Kulthum bt. Abu Ja`far al-`Amri.

 

He said: When Allah desired to unveil the affair of al-Hallaj and expose him and humiliate him, he assumed that Abu Sahl Isma`il b. `Ali an-Nawbakhti رضي الله عنه was someone who can be deceived by his hoax and taken by his fraud, so he wrote to him. In his excessive ignorance, he assumed that Abu Sahl was like other weak-hearted people regarding this affair, and that he would be able to draw him to himself, deceive him, and secure his loyalty over others. Through him, he would be able to draw more weak-hearted people to his deception and ploy due to the status, knowledge, and etiquette of Abu Sahl in the hearts of the people. He (i.e. al-Hallaj) said to him in one of his letters, “I am the representative of the Patron of Time عليه السلام” – through this, he would first draw the ignorant to himself, then make further claims – “and I have been ordered to write to you and avail you with the help that you want that will strengthen you and prevent you from having doubts about this affair.” So Abu Sahl رضي الله عنه wrote to him, saying, “I will ask you about a thing that is simple in comparison to the signs and proofs that have manifested by your hand: I am a man who loves bondwomen (or, young women) and I am fond of them, and I have a number of bondwomen from them. My grey hairs distance me from them and make them dislike me. I need to dye them every Friday, which is laborious work, to hide them from them. So my nearness to them and intercourse with them has ceased. I want you to relinquish me of the need to dye and its labour, and to make my beard black, for I will be obedient to your hands, believe in you, speak by your words, call to your way, and I have clairvoyance in it with your aid.” So when al-Hallaj heard his words and his response, he realized that his writing to him was a mistake, so he stopped writing to him about his way, nor did he write a response, nor did he sent anymore messengers to him. As a result, Abu Sahl رضي الله عنه would talk, laugh, and joke about him with everyone. His story became famous among the young and the old, and this exposed him affair and caused the community to distance themselves from him.

[Qa'im]

وقال أبو الحسن محمد بن أحمد بن داود: كان محمد بن علي الشلمغاني المعروف بابن أبي العزاقر لعنه الله يعتقد القول بحمل الضد، ومعناه أنه لا يتهيأ إظهار فضيلة للولي إلا بطعن الضد فيه، لانه يحمل سامعي (3) طعنه على طلب فضيلته فإذا هو أفضل من الولي، إذ لا يتهيأ إظهار الفضل إلا به، وساقوا المذهب من وقت آدم الاول إلى آدم السابع، لانهم قالوا: سبع عوالم وسبع أوادم، ونزلوا إلى موسى وفرعون ومحمد وعلي مع أبي بكر ومعاوية. وأما في الضد (4) فقال بعضهم: الولي ينصب الضد ويحمله على ذلك، كما قال قوم من أصحاب الظاهر (5): إن علي بن أبي طالب عليه السلام نصب أبا بكر في ذلك المقام.

وقال بعضهم: لا ولكن هو قديم معه لم يزل. قالوا: والقائم الذي ذكروا أصحاب الظاهر أنه من ولد الحادي عشر فإنه يقوم، معناه إبليس لانه قال * (فسجد الملائكة كلهم أجمعون إلا إبليس) * (1) فلم يسجد (2)، ثم قال: * (لاقعدن لهم صراطك المستقيم) * (3) فدل على أنه كان قائما في وقت ما أمر بالسجود، ثم قعد بعد ذلك، وقوله: يقوم (القائم " إنما هو ذلك القائم) (4) الذي أمر بالسجود فأبى وهو إبليس لعنه الله. وقال شاعرهم لعنهم الله: يا لاعنا للضد من عدي * ما الضد إلا ظاهر الولي والحمد للمهيمن الوفي * لست على حال كحمامي (5) ولا حجامي ولا جغدي * قد فقت من قول على الفهدي (6) نعم وجاوزت (7) مدى العبد (ي) (8) * فوق عظيم ليس بالمجوسي لانه الفرد بلا كيفي (9) * متحد (10) بكل أوحدي مخالط النور (ي) (11) والظلمي * يا طالبا من بيت هاشمي وجاحدا من بيت كسروي * قد غاب في نسبة أعجمي في الفارسي الحسب الرضي * كما التوى في العرب من لوي (12)

 

 

 

And Abu’l Hasan Muhammad b. Ahmad b. Dawud said:

Muhammad b. `Ali al-Shalmaghani, also known as Ibn Abi al-`Azaqir لعنه الله, would profess a belief in contrarianism, meaning, he would express the excellence of the wali by opposing him, so that the listener may hear this ridicule and thereby seek out the wali. Thus, he would be better than the wali (as his criticism of the wali would indirectly guide the people), and his excellence could only be expressed in this way. The sect applied this [principle] from the time of the first Adam till the time of the seventh Adam, because they believed in seven worlds and seven Adams. They applied it to Musa and Pharaoh, and Muhammad and `Ali with Abu Bakr and Mu`awiya. In their contrarianism, some of them said: the wali establishes his opponent and supports him – just as the Thahiris said: `Ali b. Abi Talib عليه السلام established Abu Bakr in that position.

And some of them said: No, rather, he (the opponent) is primordial with him (the wali) and does not waver. They said: And the Qa’im is he whom the Thahiris say is the son of the eleventh [Imam], for he will rise – meaning, he is Iblees, for he says, “All of the angels prostrated except Iblees” (15:30-31) and he did not prostrate, then he said, “I will lie in wait for them in Your straight path” (7:16). They indicated that he was standing (qa’iman) when he was commanded to prostrate, then he sat thereafter. They say that the Qa’im is that standing one who was commanded to prostrate and refused, and he is Iblees لعنه الله. And their لعنهم الله poet said,

“O he who curses the one from `Adi (`Umar),
What is opposition, other than a disclosure of the wali and a praise for the Protector and Benefactor?
I am not in the condition of a pigeon, nor a barber(?)
I have succeeded over the belief in the Mahdi, yea, I have excelled above the servant,
Majestically above the status of one who is not a Zoroastrian.
For He is Alone without qualification,
Uniting with every Unitarian,
Mixing with light and darkness.
O seeker of the House of Hashim and denier of the House of Chosroes,
Of non-Arab descent is he who is in occultation,
In the Persian is the agreeable merit,
As Lu’ay once appeared among the Arabs.”

 

[Qa'im]

347 - فروى أبو نصر هبة الله بن محمد، قال: حدثني أبو عبد الله بن غالب (2) حمو أبي الحسن بن أبي الطيب قال (3): ما رأيت من هو أعقل من الشيخ أبي القاسم الحسين بن روح، ولعهدي به يوما في دار ابن يسار (4)، وكان له محل عند السيد (5) والمقتدر عظيم، وكانت العامة أيضا تعظمه، وكان أبو القاسم يحضر تقية وخوفا. وعهدي (6) به وقد تناظر اثنان، فزعم واحد أن أبا بكر أفضل الناس بعد = رسول الله صلى الله عليه وآله وسلم ثم عمر ثم علي، وقال الآخر: بل علي أفضل من عمر، فزاد الكلام بينهما. فقال أبو القاسم رضي الله عنه: الذي اجتمعت الصحابة عليه (1) هو تقديم الصديق ثم بعده الفاروق ثم بعده عثمان ذو النورين ثم علي الوصي، وأصحاب الحديث على ذلك، وهو الصحيح عندنا، فبقي من حضر المجلس متعجبا من هذا القول، وكان (2) العامة الحضور يرفعونه على رؤسهم وكثر الدعاء له والطعن على من يرميه بالرفض. فوقع علي الضحك فلم أزل أتصبر وأمنع نفسي وأدس كمي في فمي، فخشيت أن أفتضح، فوثبت عن المجلس ونظر إلي ففطن بي (3)، فلما حصلت في منزلي فإذا بالباب يطرق، فخرجت مبادرا فإذا بأبي القاسم الحسين بن روح رضي الله عنه راكبا بغلته قد وافاني من المجلس قبل مضيه إلى داره. فقال لي: يا أبا عبد الله أيدك الله لم ضحكت ؟ فأردت (4) أن تهتف بي كأن الذي قلته عندك ليس بحق ؟. فقلت: كذاك هو عندي. فقال لي: إتق الله أيها الشيخ فإني لا أجعلك في حل، تستعظم هذا القول مني، فقلت: يا سيدي رجل يرى بأنه صاحب الامام ووكيله يقول ذلك القول لا يتعجب منه و [ لا ] (5) يضحك من قوله هذا ؟ فقال لي: وحياتك لئن عدت لاهجرنك وودعني وانصرف (6).

 

 

Abu Nasr Habatullah b. Muhammad reported: Abu `Abdillah b. Ghalib the inlaw of Abu'l Hasan b. Abu'l Tayyib narrated to me.

 

He said: I have not seen anyone more intelligent than Shaykh Abu'l Qasim al-Husayn b. Ruh. One day, I was with him in the home of Ibn Yasar, and he had a great position and status before the Sayyid. The commoners too would praise him. Abu'l Qasim used to practice taqiyya and dissimulation. When I was with him, two persons were debating: one argued that Abu Bakr was the best of the people after the Messenger of Allah (s), then `Umar, then `Ali; and the other argued that `Ali was better than `Umar. So the talk increased between the two. So Abu'l Qasim (r) said: The companions have agreed that as-Siddiq is the best, then al-Farooq, then `Uthman the Possessor of the Two Lights, then `Ali the Deputy; and the people of hadith believe this, and it is the correct opinion to us. So those who attended that gathering were astonished by this saying, and the commoners who were attending had raised him above their heads and supplicated for him, and slandered those who accused him of rejectionism. Laughter was overwhelming me, and I could not hold it in or prevent myself by covering my mouth with my sleeve. So I feared that I would be discovered, and I left the gathering. He looked at me and he noticed that.

 

When I came to my home, there was a knock on my door. I came out and saw Abu'l Qasim b. Ruh on his mule. He had come to me on his way home. So he said to me: O Abu `Abdullah, may Allah aid you, why did you laugh, as if what I said was not true before you? So I said: It is true before me. So he said to me: Fear Allah, O shaykh, for I will not forgive you until you take my words seriously. So I said: O my master, if a man saw he who was the companion and trustee of the Imam saying those words, would he not find this astonishing and laugh at these words? So he said to me: By your life, if you repeat this, I will desert you. Then he bid farewell and left.

 

 

[Chaotic Muslem]

^ so many ignorants undermine the importance of taqyyiah, although the as'habul Kahn reached their highest ranks due to the taqyyiah they were practicing.

[Abu Nur]

^^ One good learning is that even if we live in this modern era, there is still taqiyah to apply. Now days if we manifest our belief about the enemies of Ahlulbait, you will see people so angry that they go so far to kill us. Why not to follow Abu'l Qasim steps, stop sending la'nah in public and be good to Sunnis and to their chalips in such a way that they will even respect us?  

Edited May 26, 2016 by Dhulfikar