With regard to the display of miracles from His Eminence, the Master of the Age (aj) during occultation, which prove his Imamate are numerous to the limit that they cannot be computed. However, we will mention only a few of them here.

Miracles Of The Imam During Occultation

239- A group of scholars has narrated from Abul Qasim Ja’far Ibn Muhammad Quluwayh from Muhammad Ibn Yaqub directly from Muhammad Ibn Ibrahim Ibn Mahziyar that he said: After the martyrdom of Imam Hasan al-’Askari (‘a) doubts overwhelmed me, especially about who would be the Imam after him. This was while a huge amount 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 goods to Iraq and will rent a house there and will not inform anyone. If things became clear to me like their clarity during the days of Imam Hasan al-’Askari (‘a), I will hand the goods over, or else, distribute them as alms.

I went to Iraq and rented a house by the river. I had remained there but a few days that a messenger brought a letter to me saying: O Muhammad, you have brought this and this in such and such parcels; recounting all of the goods that were with me of which I did not know myself. I gave them 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 appointed you in the position of your father, so thank Allah.”

240- It is narrated from the same chains from Hasan Ibn Fadhl Ibn Zaid Yamani that he says: “I wrote a letter about two issues and wanted to write about a third issue as well, but did not, fearing he will not like it. The answer came, explaining the two issues and the third, which I had kept to myself.”

241- It is narrated from the same chains from Badr, the slave of Ahmad Ibn al-Hasan, from his father that he said: “I arrived at the mountain region. In those days I was not a believer in Imamate, but loved them overall. Until Yazid Ibn Abdul Malik died, and he bequeathed in his malady that Shahriul Samand (a breed of horse), his sword and his belt should be given to his lord.1 I was afraid if I did not give Shahriul Samand to Idhkutakain, he would chastise me. I valued the beast, sword and the belt for seven hundred dinars and took them on my account and did not tell anyone. Then a letter came from Iraq ordering me, “Send the seven hundred dinars that you owe us for the price of Shahriul Samand, the sword and the belt.”

242- It is narrated from the same chains from ‘Ali from those who narrated it that he said: “A son was born for me. I wrote a letter to the Master of the Age, seeking permission to perform his circumcision on the seventh day. Reply 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 named the first as Ahmad and the other Ja’far. They were born as the Imam had predicted.

243- It is narrated from the same chains from ‘Ali Ibn Muhammad Ibn Abi Aqil Isa Ibn Nasr that he said: “‘Ali Ibn Ziyad Saymoori wrote and requested for a burial shroud. The Imam wrote back: “You will need it in the year two hundred and eighty.” He died that year and the Imam sent him a burial shroud before his demise.”

244- It is narrated from Muhammad Ibn Yaqub from ‘Ali Ibn Muhammad that he said: “A prohibition came forbidding visitations to the graveyard in Kadhimiyya and the Shrines. A few months later, the minister called Baqitani said to him, “Tell the people of Bani Furat and village of Bars not to visit the graveyard at Kadhmain, because the caliph has ordered that anyone who comes there must be watched and arrested.”

Epistles Issued From Imam Al-Mahdi (‘A)

245- Informed me a group of scholars from Abu Muhammad Talakbari from Ahmad Ibn ‘Ali Raazi from Husayn Ibn ‘Ali al-Qummi that he said: Narrated to me Muhammad Ibn ‘Ali Ibn Banan Talhi Aabi from ‘Ali Ibn Muhammad Ibn Abduh Nishapuri: Narrated to me ‘Ali Ibn Ibrahim Raazi that he said: A reliable Shaykh said in Baghdad that: Ibn Abi Ghanim Qazwini along with some Shi’a people had a difference of opinion regarding the successorship of His Eminence, Imam Hasan al-’Askari (‘a). So much so that Qazwini denied the existence of His Eminence, the Awaited Imam (‘a). However, others stressed that the successor of His Eminence was present and he is His Eminence, Imam al-Mahdi (aj). They wrote a letter to the Awaited Imam and related their discussion with Qazwini. His Eminence replied as follows:

In the Name of Allah, the Beneficent, the Merciful. May the Almighty Allah keep you and us safe from the mischiefs and may He bestow you and us with certainty and may He also protect you and us from bad consequences. Information regarding doubt and denial of a group from you in religion and matter of guardianship (Wilayat) has reached us. Our sorrow and anger is for you and not for our own selves, as the Almighty Allah is with us, therefore except for Him, we are not needful of anyone else, and the truth is with us. Therefore, I am not afraid if someone turns away from us. And we are the first creations of our Lord and (other) creatures and people were created afterwards. And you, O people! Why have you fallen into doubt and bewilderment? Have you not heard the statement of Almighty Allah:

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ…

“O you who believe! Obey Allah and obey the Apostle and those in authority from among you...” (4:59).

Don’t you know that it has come in traditional reports that unforeseen events had befallen the past and would befall the remaining Imams? Have you not seen how in all the times, the Almighty Allah had made a refuge for you to seek protection in? He appointed torches of guidance from the time of Adam (‘a) till Imam Hasan al-’Askari (‘a) that you may obtain guidance and direction, in such a way that whenever a guide went away, another one took up his place and torch.

When the Almighty Allah took away Imam Hasan al-’Askari (‘a), do you think He has rendered His religion invalid and severed His relation with the creatures? Never! Till the Day of Judgment and the time of the issue of Allah’s command, which is not in favour of the people, it cannot be thus.

Indeed, His Eminence, Imam Hasan al-’Askari (‘a) passed away with success and good fortune like his respected forefathers and in such a condition that his knowledge and will is present with us. And his successor would perform his functions. And except for an unjust criminal, no one has any dispute with us in this matter. And except for a denier disbeliever, no one claims this divine position of ours. And if it would not have rendered the command of Allah to be subverted and His secret had not been exposed, our right upon you would have become so clear that your intellects would have been amazed and your doubts and uncertainties would have disappeared.

However, what Allah has willed, predestined and written would surely happen and nothing except that. Then fear Allah and submit to our affair, and leave this matter with us. And do not persist in seeking that which Allah has concealed; and don’t get deviated to the left and right. And make our right and illuminated path as the aim. Indeed, I wish for your well-being and Allah is witness upon you and me. If I had no affection for you and had not desired mercy and goodness for you, I would not have said anything to you.

It is by way of trial and divine test for us that a misguided oppressor, without any right has become a prisoner of his selfish desires and usurped the right of others.2 Like the daughter of the Messenger of Allah, it is obligatory that I should be patient and, in the end, the ignorant and tyrant would see the consequences of his deeds. May Allah Almighty protect you and us from perditions, calamities and evils. And Allah is having authority and power on them and blessings and mercy of Allah be upon all the successors, saints and believers. And may Allah bless Muhammad, the Prophet, and his progeny and peace be upon them.

246- It is narrated through the same chains of narrators from Abul Husayn Muhammad Ibn Ja’far Asadi from Sa’ad Ibn Abdullah Ashari that he said: Narrated to us Shaykh Saduq from Ahmad Ibn Ishaq Ibn Sa’ad Ashari that an associate of his came and said that Ja’far Ibn ‘Ali has sent him a letter introducing himself and claiming that he is the Qa’im after his father and that he is in possession of all the sciences that people need.

Ahmad Ibn Ishaq says that when I read Ja’far Ibn All’s letter, I wrote a letter to the Imam of the Time (‘a) and also enclosed Ja’far’s letter. The following reply came from the Imam:

In the name of Allah, the Beneficent, the Merciful. May Allah keep you safe and in health. I received your communication and also the letter that you had enclosed. I went through it; there are many contradictions and mistakes in it. If you had read carefully, you would also have realized this. Praise be to the Lord of the worlds in which no one else has any share that He favored and blessed us. Allah, the Mighty and Sublime does not want anything, except to complete the truth and to destroy falsehood and He will witness what I am saying. The day in which there is no doubt, He will ask us about that in which we differ.

The Almighty Allah has not appointed the writer of this letter as an Imam on anyone of us nor made it obligatory to obey him. Let me explain in detail, so that it is sufficient for you.

Ahmad Ibn Ishaq, may Allah have mercy on you. Almighty Allah did not create anyone in vain and neither did He leave it free after creation. On the contrary, He created them from His power, gave them ears, eyes, hearts and brains. Then He sent prophets to them as givers of glad tidings and warners, so that they may command them to the obedience of Allah and restrain them from His disobedience; that they inform them about their creator of which they are ignorant; and He sent scriptures and angels to them to maintain a difference between them and common people and that their excellence over them is proved. Then He gave miracles and a number of signs to them. Thus, He cooled the fire for some of them and made them as His confidante (Khalil).

To some He spoke and made his staff a serpent. Some of them enlivened the dead and cured the lepers through Allah’s permission. To some He gave the knowledge of the language of birds. He gave something from everything to them. Then He sent Muhammad (S) as the mercy for the worlds and completed His favours on him and concluded His prophethood on him and made him the Prophet for the whole universe. Thus, the truths expressed by him are clear to all and all are aware of the miracles shown by him.

After that the Almighty Allah captured the soul of the Messenger of Allah (S) and transferred this matter to his cousin, brother, successor and legatee, ‘Ali Ibn Abi Talib (‘a). Then the matter of guidance went to his successors one after another, so that through them they may keep His religion alive and complete His light and He kept a clear difference between them and their brothers and cousins, so that the Divine Proof and Imam can be differentiated from common people by keeping the Imams pure from all sins and pure of every defect and appointed them as trustees of His treasure and bearers of His secrets and helped them through miracles and proofs. And if this had not been there, all the people would have been equal and all would have claimed Imamate. No difference would have remained between right and wrong and the ignorant and the knowledgeable.

That false claimant has made a false claim on the Almighty Allah and I don’t know how he can prove the veracity of his claim. Can he prove it through the knowledge and jurisprudence of the religion of Allah? By Allah, he does not even know what is lawful and what is unlawful, what is right and what is wrong; what is clear and what is ambiguous. He does not even know the limits and times of prayers. Can he prove his Imamate through piety?

The Almighty Allah is a witness that he left obligatory prayers for forty days in order to learn black magic. You should know that he has wine cups and other tools of sinful activities. Can he prove his claim from some miracles? If it is so, let him bring some miracle or any other evidence of Imamate. The Almighty Allah says in the Holy Qur’an: “Ha Mini. The revelation of the Book is from Allah, the Mighty, the Wise. We did not create the heavens and the earth and what is between the two save with truth and (for) an appointed term; and those who disbelieve turn aside from what they are warned of.

قُلْ أَرَأَيْتُمْ مَا تَدْعُونَ مِنْ دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ ائْتُونِي بِكِتَابٍ مِنْ قَبْلِ هَٰذَا أَوْ أَثَارَةٍ مِنْ عِلْمٍ إِنْ كُنْتُمْ صَادِقِينَ

“Say: Have you considered what you call upon besides Allah? Show me what they have created of the earth, or have they a share in the heavens? Bring me a book before this or traces of knowledge, if you are truthful” (46:4).

وَمَنْ أَضَلُّ مِمَّنْ يَدْعُو مِنْ دُونِ اللَّهِ مَنْ لَا يَسْتَجِيبُ لَهُ إِلَىٰ يَوْمِ الْقِيَامَةِ وَهُمْ عَنْ دُعَائِهِمْ غَافِلُونَ

“And who is in greater error than he who calls besides Allah upon those that will not answer him till the day of resurrection and they are heedless of their call?” (46:5).

وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاءً وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ

“And when men are gathered together, they shall be their enemies, and shall be deniers of their worshipping (them)” (46:6).

May Allah give you divine opportunity (Taufeeq), ask him that which I have told you and test him and ask him interpretation of any verse of Qur’an or ask him a question about Daily Prayers, so that you may find how much he knows and what defect he has.

The Almighty Allah has secured truth with those who are deserving of it and has placed it at its center. And He cannot accept that after Imam Hasan and Imam Husayn (‘a) the post of Imamate should go to two brothers. And when Allah the Mighty and Sublime permits us to speak the truth, the truth will come out and falsehood will be destroyed. I ask for Allah’s help; He is sufficient for us and the best of the helpers. May Allah bless Muhammad (S) and Aali Muhammad (‘a).

247- Informed me a group of scholars from Ja’far Ibn Muhammad Quluwayh and Abi Ghalib Zurari etc. from Muhammad Ibn Yaqub al-Kulayni from Ishaq Ibn Yaqub that he said: “I asked Muhammad Ibn Uthman Amari to write to the Imam a letter containing questions that were difficult for me. The Imam sent the following reply:

“May the Almighty Allah keep you on guidance. You asked about those of our family and cousins. You should know that no one is related to the Almighty Allah. Anyone who denies us is not from us and his end will be same as the son of Prophet Nuh (‘a). As for the matter of my Uncle, Ja’far and his sons; it is same as the matter of the brothers of Yusuf (‘a). Barley wine is unlawful (Haram). There is no problem in turnip extract. We only accept the monies sent by you so that you may be purified. Now whoever likes, should send it, whoever likes may not. The provision that the Almighty Allah has bestowed is better than whatever you send us.

As for the reappearance and advent, it solely depends on the will of Allah and those who fix a time for it are liars.

As for the saying of those who think that Imam Husayn (‘a) has not been slain is a kind of disbelief, denial, deviation and misguidance. But as for the problems, which will occur in the future, you should refer to the narrators of our traditions for their verdicts as they are my proofs on you, and I am Allah’s proof on them.”

As for Muhammad Ibn Uthman Amri, may Allah be pleased with him and his father, he is trustworthy and reliable one of mine and his writing is my writing.

As for Muhammad Ibn ‘Ali Ibn Mahziyar Ahwazi, then very soon, Allah would reform his heart and remove his doubt.

As for the money that you sent for me, it is not acceptable to me, except that which is pure. And the compensation for a singing girl is unlawful.

As for Muhammad Ibn Shazan Ibn Naeem; he is a Shi’a of Ahl al-Bayt (‘a).

As for Abul Khattab Muhammad Ibn ‘Ali Zainab Ajdaa; he and all his associates are accursed and you don’t cultivate the company of those who harbor their belief; and my forefathers and I are aloof from them.

As for those who are in possession of our funds, in such a way that they consider them lawful for themselves and spend them; they have in fact devoured (Hell) Fire.

As for Khums, it is lawful for our Shi’a till the time of reappearance, so far as their children are pure and not involved in sinful activities.

As for the funds that are sent to us and after which they fell into doubts and became regretful of having paid to us, then anyone who wants, we would return to him, and we are not needful of the money of those who harbor doubt with regard to Allah.

As for the cause of occultation, the Almighty Allah has said:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ

“O you who believe! Do not put questions about things, which if declared to you may trouble you...” (5:101).

Each of my forefathers in his time was compelled by the oath of allegiance to the tyrant ruler and when I reappear, I would not be having the allegiance of any tyrant on my neck.

As for how people would benefit from me during my occultation, it is like getting benefits from the sun concealed by clouds. I am the security for folks of the earth just as stars are security for inhabitants of the heavens. Therefore, do not ask what you are not in need of and do not put yourself into undue trouble. And pray more for an early reappearance; as in it lies your success. Peace be on you, O Ishaq Ibn Yaqub and peace be on all those who follow the guidance...”

248- Informed us Husayn Ibn Ibrahim from Abul Abbas Ahmad Ibn ‘Ali Ibn Nuh from Abu Nasr Hibalullah Ibn Muhammad Katib that: Narrated to me Abul Hasan Ahmad Ibn Muhammad Ibn Tarbak Rahawi that: Narrated to me Abu Ja’far Muhammad Ibn ‘Ali Ibn Husayn Ibn Musa Ibn Babawayh or Abul Hasan ‘Ali Ibn Ahmad Dalali al-Qummi that: Some Shi’a people differ whether Allah had delegated creation and sustenance to the Imams (‘a) or not.

Some say: It is impossible and not allowed for Him to do that, since only Almighty Allah can create bodies; whereas some say: Allah, the Mighty and the High has made the Holy Imams (‘a) capable for this matter and delegated them, therefore they create and sustain by the permission of Allah. In any case, there arose a great dispute regarding this matter.

Meanwhile someone said: Why don’t we refer to Abu Ja’far Muhammad Ibn Uthman Amari [special deputy of Imam] and ask him about it, so that the true belief becomes clear, since he is channel of access to Imam al-Mahdi (aj)?

All gave consent for referring to Abu Ja’far and accepted his invitation. On the basis of this they wrote the question and sent it to him, so that he may get its reply from Imam (‘a). The following epistle was issued in reply:

Indeed, it is Allah, the Mighty and the High, who has created the bodies and distributed sustenance in such a way that He is neither having a body nor has transmigrated into a body. There is nothing, which resembles Him and He is the hearer and the Wise. And as for the Imam (‘a), they request Almighty Allah and Allah, the Mighty and the High creates. They beg from Him and Almighty Allah bestows sustenance. That is Almighty Allah fulfills their request due to the greatness of their right.

249- Through the same chain of narrators, it is narrated from Abu Nasr Hibtullah Ibn Muhammad Ibn Umm Kulthum Bint Abi Ja’far Amari that he said: Some people from Bani Naubakht, including Abul Hasan Ibn Kathir Naubakhti and Umm Kulthum Ibn Abi Ja’far Muhammad Ibn Uthman, may Allah be pleased with them, narrated to me that in a certain time, religious dues from Qom and its peripheries sent for the Master of the Age (aj) were brought to Abu Ja’far.

When the messenger reached Baghdad and delivered to Abu Ja’far what he had brought and then bid him farewell and was about to return, Abu Ja’far said, “There is one thing remaining, which you have been entrusted with.” “Where is it?” “Nothing is remaining with me, my master. I have submitted everything to you,” replied the messenger. “Something is remaining with you.

So, return to your belongings and search and remember what all was given to you,” said Abu Ja’far. The messenger left and for many days tried to remember, 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 given to me remains with me that I have not brought to your eminence.” Abu Ja’far said, “It is said that you have two Sardani garments, which were given to you by a certain man,” mentioning his name and his father’s name. “Where are they?”

The messenger said: “Yes, by Allah, O my master, I totally forgot about them, and I do not even remember where I have put them.”

The man left and searched and opened everything he had with him and asked all he had carried something for, to look for those garments, but they were not to be found anywhere. He returned to Abu Ja’far and told him about the mishap. Abu Ja’far said, “You are ordered to go to so-and-so, the cotton seller, to whom you carried two loads of cotton in the cotton market. Open one of them having 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 of and there they were: two garments on the side, inserted into the cotton.

He took them and brought them to Abu Ja’far and said: “I forgot them, because when I tied the goods, they were left outside by mistake, so I put them on the side of the cotton load to keep them safe.”

Explanation: After the incident, the man narrated to others what he had seen and what Abu Ja’far had informed him of; that it is an astonishing incident, which none, but an apostle or an Imam ordained by Allah, knows as they are the knowers of unseen and know what the chests hide. This was when the man previously did not know who Abu Ja’far was and he was only sent as a courier or messenger, just like merchants use trustworthy persons to transfer goods or cash among themselves.

Additionally, they did not give him any letter or a list of items given to him for Abu Ja’far, because the issue was very sensitive at the lime of Motazid and it is said that blood was dripping from the swords of Abbasides. Such activity was a secret amongst very special people, who were qualified for such confidentiality. A person carrying goods to Abu Ja’far would not know his position and actual duty. He would be only asked to go to such and such place and deliver those things to such and such person, without being told anything else. Such a courier would not be given a letter lest the purpose of his delivery could be traced; that it was meant for the Twelfth Imam.

250- A group of scholars informed me from Abu Ja’far Muhammad Ibn ‘Ali Ibn Husayn that he said: Narrated to us ‘Ali Ibn Ahmad Ibn Musa Daqqaq and Muhammad Ibn Ahmad Sinani and Husayn Ibn Ibrahim Ibn Ahmad Ibn Hashim Moddab from Abul Husayn Muhammad Ibn Ja’far Asadi Kufi that it is mentioned that they sent some questions to Imam al-Mahdi (aj); the following reply was received through Shaykh Abu Ja’far Muhammad Ibn Uthman Amari (q.s.): As for a question you asked about the Prayer at the time of sunrise and sunset; its reply is as follows: It is said that the sun rises and sets between the two horns of Shaitan; so what is better than Prayer that it may rub the nose of Shaitan on the earth? Therefore, pray at this time and rub the nose of Shaitan (disgrace him).

251- Abu Ja’far Ibn Babawayh says that in a report that is based on the fact that if someone intentionally omits a fast during Ramadhan, all three penalties become obligatory on him and he has to fulfill all of them: I, on the basis of the reply of Imam al-Mahdi (aj) to the question of Abul Hasan Asadi, which was received through Shaykh Abu Ja’far [Muhammad Ibn Uthman Amari] rule that all three penalties3 are applicable on one who breaks the fast through unlawful coition or through unlawful food.

252- A group of scholars informed me from Abu Muhammad Harun from Abu ‘Ali Muhammad Ibn Himam that Abu ‘Ali said: The following was etched on the ring of Abu Ja’far Samman [Second special deputy of Imam]: “There is no god except Allah, the true and manifest king.” I asked him about its reason and he replied: Abu Muhammad, Imam Hasan al-’Askari (‘a) narrated from his respected forefathers that Lady Fatima (‘a) had a ring with a cornelian.

When the last moments of the lady approached, she handed it over to Imam al-Hasan (‘a), when his martyrdom approached, he transferred it to Imam Husayn (‘a) and Imam Husayn (‘a) said: I want to engrave something on it that I saw in dream of Prophet Isa Ibn Maryam (‘a), peace be on the prophet and his progeny. I asked him: O Spirit of Allah, what shall I engrave on this ring? He replied: Inscribe: “There is no god except Allah, the true and manifest king,” as it is the first sentence of Taurat and last sentence of Injeel.

253- A group of scholars informed me from Abu Muhammad Hasan Ibn Hamza Ibn ‘Ali Ibn Abdullah Ibn Muhammad Ibn al-Hasan Ibn Husayn Ibn ‘Ali Ibn Husayn Ibn ‘Ali Ibn Abu Talib that: Narrated to us ‘Ali Ibn Muhammad al-Kulayni that he said: Muhammad Ibn Ziyad Saymoori wrote in a letter to the Master of the Age (aj) for a shroud as a blessing. Reply came: You will need it in year eighty- one. Muhammad Ibn Ziyad passed away in the year the Imam had mentioned and the shroud was delivered to him a month before that.

254 - A group of scholars informed me from Ahmad Ibn Muhammad Ibn Ayyash that he said: Narrated to me Ibn Marwan Kufi that: Narrated to me Ibn Abi Sura that: “I was in Karbala on the eve of Arafa. I left following the land route. As I reached Masnath, I sat over a hill to rest and then got up and started walking. A man came from behind the road and asked, “Would you like to have company?” I said: “Definitely.” We walked together and made conversation. He asked me about my situation; I told him that I was in hardships and did not possess anything. He said: “When you reach Kufa, go to Abu Tahir Razi and knock at his door. He will come out with blood of slaughter on his hands. Tell him, ‘You are asked to give me the bag of dinars that is with the man of the bedstead.’” I much wondered at his words. Then he separated from me and went his way. I don’t know where he went.

I reached Kufa and went to Abu Tahir Muhammad Ibn Sulaiman Razi. I knocked on his door, as he had asked me to. Abu Tahir emerged and on his hands was blood of slaughter. I said, “You are asked to give me the bag of dinars, which are with the man of the bedstead.” He said: “Of course, you are heard and obeyed.” He went back and brought out the bag and gave it to me. I took it and went away.”

255- A group of scholars informed me from Abu Ghalib Ahmad Ibn Muhammad Zurari that he said: Narrated to me Abu Abdullah Muhammad Ibn Zaid Ibn Marwan that: Narrated to me Abu Isa Muhammad Ibn ‘Ali Ja’fari and Abul Husayn Muhammad Ibn ‘Ali Ibn Raqqam that: Narrated to us Abu Sura4 that: Abu Ghalib said: I saw a son of Abu Sura. Abu Sura was a prominent member of Zaidiyyah sect and he said: I stayed the day of Arafa there and when it was the time of Isha prayers, I stood up to pray. I rose and began by Surah Hamd. Suddenly, a young man of tremendous beauty, who had a summer cloak on him, also began with the same Surah 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 Euphrates, the young man said, “You want to go to Kufa, so go ahead.” I went ahead by the way of Euphrates and the young man took the land trail.

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

Abu Abdullah Muhammad Ibn Zaid Ibn Marwan, who is also one of the Shaykhs of the Zaidiyyah, says, I recounted this narrative to Abu Husayn Muhammad Ibn Ubaidullah Alawi, when we had halted at the land of Herr. He said: This is true. A young man came to me and I recognized a sign in his face. When the people left, I asked him, “Who are you?” He said: “I am the messenger of the successor (‘a) to one of his brothers in Baghdad.” I asked, “Do you have the means for travel?” “Yes, in the house of the Talhayayn.” I said, “Go and bring them.” I sent a servant with him. He brought his luggage and means of travel and stayed with me that day. He ate with me and talked about many secrets and confidential matters.

I asked him, “What Road are you taking?” “I will disembark at this height and then go to the valley of the sands; then I’ll go to the tents and purchase mounts and ride to the successor (‘a) to the west.”

Abu Husayn Muhammad Ibn Ubaidullah said: Next day he rode his beast and I rode along with him. We went to the archway of the house of Salih. He crossed the channel by himself and I was watching him until he reached Najaf and then he disappeared from my eyes.

Abu Abdullah Muhammad Ibn Zaid says, I recounted these two narratives to Abu Bakr Muhammad Ibn Abi Darram Yamami, who is a Shaykhs of Hashawiyya.5 He said: This is true.” After that he said: A few years ago, the nephew of Abu Bakr Ibn Nakhali Attar, who was a Sufi and who intermingled with Sufis, came to me. I asked: Who are you and from where have you come? He replied: I am a traveller, and I am on a journey since last seventy years. I asked: What is the most extraordinary thing that you have seen? He replied: I stayed in a rest house in Alexandria. There was a Masjid in the centre of the caravanserai, which was used by travellers. An Imam of congregation was also present there and he was a young man. He lived in his special quarters from where he emerged to lead them in prayers and returned to his room immediately.

When I had stayed there for a long time and observed this practice of that young man who was extremely pure and clean and who also had a cloak upon him, I said: I would like to be present in your service. Please give me an opportunity. He replied: It is your honour; you may do so. Thus I started cultivating his company till I became very much attached to him. One day I said to him: May Almighty Allah give you honour, who are you?

He replied: I am the owner of truth.

I said: My master, when will you reappear?

He replied: Presently, time is not ripe for the reappearance. A period still remains for it. Thus, I always remained engrossed in the service of the Imam and he also continued his practice of simply leading congregational prayers without interfering in anything else, which did not concern him, till he said one day: I need to go on a journey. I asked: I will accompany you. After that I requested him: My master, when will your reappearance take place? He replied: The sign of the coming of my kingdom is that there would be confusion and discord, and too much of mischief.

At that time, I will come to Mecca and would be in Masjid al-Haram till people say: Appoint an Imam for us, and a long discussion will take place in this regard; till a person will rise from them and look at me. He would say: People, this man is the Mahdi, look at him and pledge allegiance to him.

They would all pledge allegiance to me between Rukn and Maqam, while before that they would have despaired of my life and reappearance.

We set out from there till we reached the seashore. He intended to cross the sea. I asked: Master, by Allah, I fear the sea. Imam (‘a) said: Are you afraid when I am with you? I replied: No, but I cannot dare. So, Imam (‘a) mounted the sea [walked on the surface] and I returned from there.

256- A group narrated from Abu Abdullah Ahmad Ibn Muhammad Ibn Ayyash from Abu Ghalib Zurari that he said: “I reached Kufa. I was a young man and one of our brothers [whose name Abu Abdullah had forgotten], was with me. This was during the period of Shaykh Abul Qasim Husayn Ibn Rauh, when he went into hiding and appointed Abu Ja’far Muhammad Ibn ‘Ali known as al-Shalmaghani, who was at that time a righteous man and had not evinced heresy and blasphemy, which he later did. People visited him and met him, because he was a comrade of Shaykh Abul Qasim Husayn Ibn Rauh 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 Dua from the Imam of the Age?" I said: “Yes." We went to him and saw a group of our faithful brethren there with him. We offered him our greetings and sat there. He turned to my comrade and asked, “Who is this young man?" He said: “A man from the house of Zurarah." He turned to me and asked, “Which Zurarah?” I said: “My master, I am from the children of Bukair Ibn Ayyin, brother of Zurarah.’’ 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 Dua.” 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 Abul Abbas.

She and I had many differences, and she was very angry at me, while I was greatly fond of her. I said in my heart that I will ask him a Dua for this problem that has been troubling me much. So, I said: “May Allah prolong the life of our Master, I have a wish as well.” al-Shalmaghani said: “What is your wish?” I said: “I want a Dua for relief from a problem that has troubled me.” al-Shalmaghani took the paper that was in front of him on which he registered people’s requests and wrote, “And the man from Zurarah has a request for Dua 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 the requests we made?” I went with him and we entered al-Shalmaghani’s place. As we sat down, he took out a paper that had many requests on it, which had been answered at 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 Zurarah and the condition between the husband and 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?”

I said: “I am amazed." “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 the capacity of the Imam? Tell me what the story is?” I told him what had happened and he was also much amazed. Then we returned to Kufa and I went to my house. My wife, who had been angry at me and was living with her family, came and sought my pleasure and apologized to me. She remained very agreeable to me and never disagreed with me until death separated us.

257- A group narrated this story from Abu Ghalib Ahmad Ibn Muhammad Ibn Sulaiman Zurari with his permission. And Abu Faraj Muhammad Ibn Muzaffar wrote by his dictation in the house of Abu Ghalib, in the market of Abu Ghalib on Sunday, when five days were left from Dhul Qada of 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 less than twenty years. I copulated with her at her father’s place and then she stayed there for years. I tried much to convince them to let her move to my place, but they would not listen. The woman became pregnant from me during this time and gave birth to a girl, which lived for a while and then died. I was neither present at her birth, nor when she died, and never saw her, because of the strained relationship between me and my in-laws.

Then again, we agreed to let her move to my house. So, I went to them, but they again declined. I again made the woman pregnant. I demanded them to bring her to my house, as 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 for many years. I did not go to bring her. Then I went to Baghdad. My friend at that time in Baghdad was Abu Ja’far Muhammad Ibn Ahmad Zajzawzaji and he 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 in-laws. He asked me to write a letter and ask for a Dua.

So, I wrote a letter and mentioned in it my condition and my sour relations 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 contact between us and Husayn Ibn Rauh, who was the Representative at that time. 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 very uncomfortable with the delay in answer to my letter.

He said, “It should not make you uncomfortable.’ He hinted to me that if the answer comes soon, it is from Husayn Ibn Rauh, and if there is a delay, it is from the Divine Proof (Hujjah) (‘a). I left.

After a while - which I do not remember how long, but it was not very long - Abu Ja’far Zajawzaji called me one day. I went to him. He took out a section of a letter and said, “This is the answer of your letter. If you like to copy it, copy it and then return it to me.’’6

I read the letter, which said: “May Allah set right the differences of the husband and the wife.” I copied these words and returned the letter to him. We went to Kufa. God made the woman’s heart soft to me with no effort. She lived with me for 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 to bear, but she did not utter a word of disagreement, nor did her family, until time separated us from one another.”

The narrators say, Abu Ghalib 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 for courtship with the Naubakhtis, because of the wealth, 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 transferred the property to Abul Qasim Musa Ibn al-Hasan Zajawzaji, the nephew of Abu Ja’far, because I had confidence in him and his piety.

Not many days passed that Bedouins took me prisoner and looted the property I owned. All my grains, animals and instruments worth a thousand dinars were gone. I remained in their captivity for some time until I bought my freedom for a hundred dinars and fifteen hundred dirhams. I became indebted to the couriers for another five hundred dirhams. I came out from the captivity and sold the property for this sheer need.

258- It is narrated from Husayn Ibn Ubaidullah from Abul Hasan Muhammad Ibn Ahmad Ibn Dawood al-Qummi from Abu ‘Ali Ibn Himam that he said:

Muhammad Ibn ‘Ali al-Shalmaghani Azaqari challenged Shaykh Husayn Ibn Rauh to a Mubahila (imprecation contest), 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 Mubahila.” The Shaykh replied, “Whoever of us dies first, is the one who bears the anathema.” Azaqari died first, as he was killed, crucified and Ibn Abi Aun was taken with him. This was in the year three hundred and thirteen.

259- Ibn Nuh says: Narrated to me my grandfather Muhammad Ibn Ahmad Ibn Abbas Ibn Nuh from Abu Muhammad Hasan Ibn Ja’far Ibn Ismail Ibn Salih Saymoori that he said: When Shaykh Abul Qasim Husayn Ibn Rauh sent the letter of the Imam that cursed Ibn Abi Azaqir, he sent it from where he was in jail in the house of Muqtadir Abbaside to our Shaykh, Abu ‘Ali Ibn Himam in Dhul Hijja of the year three hundred and twelve. Abu ‘Ali copied the letter and told me that Abul Qasim has suggested to the Imam not to make this epistle public; as he was in the hands of the supporters of Muqtadir in their prison, but he was ordered to disclose it and not to fear and assured that he will be safe. Thus, he was freed from the prison a short while after that. Praise be to Allah.

260- Shaykh Al-Tusi says: I found in an old book written in Ahwaz in Muharram of three hundred and seventeen. It narrated on the authority of Abu Talib Jurjani: While I was in Qom, 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 Shaykh Siyanatullah, as I was present before him.

The messenger handed to him the letter, but he did not read it and told him to go to Abu Abdullah Bazufari for the answer. I went with the messenger. Bazufari said to him, “The boy is 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.

261- Ibn Nuh said: Narrated to me Abu Abdullah Husayn Muhammad Ibn Surah al-Qummi when he met us in Hajj that: Narrated to me ‘Ali Ibn al-Hasan Ibn Yusuf Saigh al-Qummi and Muhammad Ibn Ahmad Ibn Muhammad Sairafi alias Ibn Dallal etc. from the teachers of people of Qom that ‘Ali Ibn Husayn Ibn Musa Ibn Babawayh was married to the daughter of his uncle, Muhammad Ibn Musa Ibn Babawayh, and did not have offspring from her.

He wrote to Abul Qasim Husayn Ibn Rauh and asked him to request the Imam to pray for him that Allah gives him jurist (Faqih) sons. Reply came, “You will not have children from her. You will have a Dailami slave girl and you will sire two jurist (Faqih) sons from her.”

The narrator says that a man had at that time recounted that Abul Hasan Ibn Babawayh has three sons. Muhammad and Husayn are very adept jurists and they learn what other people of Qom cannot. They have a brother whose name is Hasan. He is the middle brother and has devoted himself to worship and piety and does not mix with people. He is not a jurist.

Whenever the two sons of Abul Hasan narrate something, people are amazed by their learning and they say, "This is by the blessing of the Imam.” This is a very well-known matter in Qom.

262- Ibn Nuh said: I heard Abu Abdullah Ibn Sura al-Qummi say: I heard this story from a person named Sarwar, whom I met in Ahwaz. He was a religious and scholarly man, but I forgot the year in which I met him. He said: I was dumb and unable to speak a single word. When I was thirteen or fourteen, my father and uncle took me to Shaykh Abul Qasim Ibn Rauh and requested him to beseech to the Imam that through his blessings, the Almighty Allah may open my tongue.

Shaykh Abul Qasim Husayn Ibn Rauh said: You have been commanded to go to the tomb of Imam Husayn (‘a). We came back from there and decided to travel to Karbala. We performed the ritual bath for Ziyarat. Meanwhile my father and uncle called out: Sarwar. I replied to them in a clear tone: Here I am. They said: How strange! You talked? Yes, I replied.

Abu Abdullah Ibn Sura said: Sarwar was a man who never spoke in a loud or a harsh tone; on the contrary he possessed a soft tone.

263- Narrated to me Muhammad Ibn Muhammad Ibn Nu’man (Shaykh Al-Mufid) and Husayn Ibn Ubaidullah from Muhammad Ibn Ahmad Safwani that:

“I had seen Qasim Ibn Ala, who lived for a hundred and seventeen years, and till he was eighty, his eyesight was intact. He had met our Master Abul Hasan al-’Askari and Abu Muhammad al-’Askari (‘a). 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 Ran in Azerbaijan. Letters were constantly coining from our master, the Master of the Age (aj) through Abu Ja’far Muhammad Ibn Uthman Amari and after him through Abul Qasim Husayn Ibn Rauh, blessed be their souls. Then for two months the letters stopped. This made him angry.

We were eating with him one day, when the doorman came, bringing the joyous news and said that the messenger of Iraq, the only name by which he was identified with, has come. Qasim became much happy and turned to Qibla and prostrated. A short old man, who bore marks of messengers, wearing an Egyptian dress and special shoes and having a bag over his shoulder, came in.

Qasim arose and hugged 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. Qasim looked at the letter, kissed it and handed it over to a transcriber called Ibn Abi Salama.

Abu Abdullah took the letter, broke its seal, and read it. As he read it, Qasim sensed something. He asked: “Abu Abdullah; is everything all right?” He replied, “It is alright.” “Watch it you. Is there anything written about me?” “Not something you dislike.” “Then what is it’?” “It the news of your final departure, forty days after the arrival of this letter. And seven garments are sent to you." Qasim asked, “With my faith secure?” He replied, “With your faith 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. Qasim took them. He also had a garment that our Master Imam ar-Ridha’ Abul Hasan (‘a) had given to him.

Qasim had a friend called Abdur Rahman Ibn Muhammad Sunaizi, who was a Sunni and had very strict religious views. There was a very strong affinity between him and Qasim in ordinary matters and Qasim loved him very much. Abdur Rahman had undertaken some toils to reconcile Abu Ja’far Ibn Hamdun Hamadani and his son-in-law, the son of Qasim.

Considering this, Qasim asked two of our Shaykhs who were staying with him - Abu Hamid Imran Ibn Muflis and Abu ‘Ali Ibn Jahdar - to read this letter to Abdur Rahman Ibn Muhammad, “because I love him to be guided and I hope that Allah will guide him by reading this letter.” The two Shaykhs replied, “La ilaha illa Allah. Many Shi’a cannot bear the content of this letter. How do you expect that Abdul Rahman Ibn Muhammad will?” Qasim replied, “I know that I am disclosing a secret that is not permissible for me to disclose. However, due to my love for Abdur Rahman Ibn Muhammad and my desire that Allah, the Exalted, may guide him to this faith, it is that I want you to read this letter to him.”

When that day passed, and it was Thursday and thirteen days were left from Rajab, Abdur Rahman came and greeted Qasim. Qasim took out the letter and asked his guest to read it, “and look for yourself.” Abdur Rahman read the letter and when he reached where Qasim’s death had been predicted, he threw the letter from his hand and said to Qasim, “Abu Muhammad, fear God. You are a pious man, you are wise. Allah says:

…وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدًا وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ…

“...and no one knows what he shall earn on the morrow; and no one knows in what land he shall die...” (31:34).

And He says:

عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا

“The Knower of the unseen! So He does not reveal His secrets to any.” (72:26).

Qasim laughed and said: “Read the next verse also:

إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ….

“Except to him whom He chooses as an apostle...” (72:27).

And my Master is a well-pleased messenger.” Qasim said: “I know what you are saying. Mark today’s date. If I outlive the date predicted in this letter, my creed is false and if I die on that date, then you assess your condition.” Abdur Rahman noted the date and left.

Qasim 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 was an alcoholic and was married to the daughter of Abu Ja’far Ibn Hamadan Hamadani, was sitting.

Qasim’s sheet was covering his face, as he was lying in one side of the room. Abu Hamid was sitting on one side, as Abu ‘Ali Ibn Jahdar and I and a group of other men of the locality were crying. Suddenly, Qasim rose and sat resting on his hands on his back and said, “O Muhammad, O ‘Ali, O Hasan, O Husayn, O my Masters, be my intercessors before God, the Exalted.” He said this again and then a third time.

When he reached the third time, saying, “O Musa, O ‘Ali,” his eyelid popped open like children crack windflowers. His eyes opened and he rubbed them with his sleeves. A soupy fluid came out from his eyes. Then he glanced at his son and said: “O Hasan.” He looked at each one of us and was saying, “O Abu Hamid, O Abu ‘Ali.” We crowded around him and looked at his perfect eyeballs. Abu Hamid asked, “Can you see me?” as he was pointing at each of us.

The news spread amongst the people and Ahl al-Sunnah. Individuals from Ahl al-Sunnah started coming and examining him. The judge, Abu Saib Ataba Ibn Ubaidullah Masudi, who was the chief justice at Baghdad, came and met Qasim and asked, “What is in my hand?” as he was showing him a ring the stone of which was turquoise. He brought the ring near. Qasim 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. Qasim said to his son Hasan, “Allah will grant you a great position, so accept it with gratitude.” Hasan said: “Father, I accept it.” Qasim said: “How?” “As you order me father.” He said: “Give up drinking.” Hasan said: “You are right father. I will give it up and many other things you don’t know about." Qasim raised his hands to the sky and said: “God, cast Your obedience into Hasan’s heart and prevent him from sins.” He said this three times.

Then he asked for a paper and wrote his final will in his own hands. He endowed the orchards and properties he owned to our Master. Amongst the things he confided in his final will to 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 bequethals in Farjida. 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.

Qasim died on the fortieth day after dawn. Abdur Rahman received the news of his departure with great grief and he was running in the streets barefoot and bare head, screaming, “O my master!” People viewed his actions as odd and asked him, “What are you doing?” He said, “Quiet. I have seen what you have not.” Abdur Rahman became a Shi’a and forsook his previous creed. He left his orchards and properties as endowments.

Abu ‘Ali Ibn Jahdar gave Qasim his funeral bath as Abu Hamid poured water. Qasim was shrouded in eight dresses, with the shirt of his Master Abul Hasan (‘a) 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), at the end of which was a Dua for him, “May God cast His obedience into your heart and may He prevent you from sins,” the Dua 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.”

264- It is narrated through the same chain of narrators from Safwani that he said: In 307 A.H. Hasan Ibn ‘Ali Wajna Naseebi arrived with Muhammad Ibn Fadhl Mosuli, who was a Shi’a, but who didn’t believe in the deputyship of Husayn Ibn Ranh. So, he said: The amount paid to Abul Qasim is not rightful [it is not a legal expense and it does not reach the rightful].

Hasan Ibn ‘Ali Wajna said to Muhammad Ibn Fadhl: Fear Allah, because the authenticity of deputyship of Abul Qasim Husayn Ibn Rauh is like the authenticity of deputyship of Abu Ja’far Muhammad Ibn Uthman Amari.

One day both of them arrived in Baghdad and stayed at the house of Zahri. We also went to meet and welcome them. One of our senior teachers and elders, Abul Hasan Ibn Zafar or Abul Qasim Ibn Azhar was also present there. An argument arose between Muhammad Ibn Fadhl and Hasan Ibn ‘Ali. Muhammad Ibn Fadhl said: What proof do you have in support of the deputyship of Husayn Ibn Rauh?

Hasan Ibn ‘Ali Wajna said: I will get you such a proof that it would definitely convince you.

Muhammad Ibn Fadhl had a huge register with green pages and its cover was black. He recorded his accounts in it. Hasan Ibn ‘Ali took the register and cut out a page half of which was white and said to Muhammad Ibn Fadhl: Sharpen a quill for me. Muhammad sharpened a pen for him and both of them decided on a matter, which I don’t know what it was, but Abul Hasan Ibn Zafar was informed about it. Hasan Ibn ‘Ali Wajna took the pen and pretended to write the matter, which they had decided, but nothing showed on the paper.

When the paper was full, but apparently it was white and blank, he placed the seal and gave it to the black servant of Muhammad Ibn Fadhl and sent it to Abul Qasim Husayn Ibn Rauh. Ibn Wajna remained with us there. When it was time for Zuhr prayer we prayed there only. After the prayers the messenger returned arrived and announced: He said: Go, the reply will follow. Food was served. We were eating when the reply arrived written on that same sheet of paper. Each of the issues mentioned in that letter were replied systematically [about which no one except those two knew].

Seeing this, Muhammad Ibn Fadhl slapped his face and lost all appetite. After that he said to Ibn Wajna: Come with me. Ibn Wajna arose and joined him till they came to Abul Qasim Husayn Ibn Rauh and weeping and wailing said: Master, forgive me; may Almighty Allah forgive you. Abul Qasim said: Allah, the Mighty and the High will forgive us and you, if Allah wills.

265- Narrated to us a group of scholars from Abu Ja’far Muhammad Ibn ‘Ali Ibn Husayn Ibn Babawayh that he said: Narrated to us Abu Muhammad Hasan Ibn Muhammad Ibn Yahya Alawi, the nephew of Tahir, in Baghdad on the side of the cotton market in his house that: Abul Hasan ‘Ali Ibn Ahmad Ibn ‘Ali Aqiqi came to Baghdad in the year two hundred and ninety eight and went to ‘Ali Ibn Isa Jarrah, who was at that time the minister, to seek help about something he had lost. He asked the minister for help.

But he said, “You have a big family in this region. If we go to them, they will give us everything we ask for.” This took very long or he gave this answer. So, Aqiqi said, “I will ask someone who can fulfil my need.” ‘Ali Ibn Isa 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 Husayn Ibn Rauh came and I confided my misgivings to him. The messenger brought it to the attention of Husayn Ibn Rauh. He then came with a hundred dirhams, whole in number and weight, a scarf, some anointments 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, anointments and burial shrouds. Your need will be fulfilled tonight.

When you reach Egypt, Muhammad Ibn Ismail will be dead ten days before your arrival and you will die after him. So, this will be your burial shroud, this, your scent and this, your gear.” I took the items and put the event into my memory. The messenger left.

Once I noticed that the torch at my door was alight and someone was knocking the door. I asked my servant, "Look, what is it?" He said: “It is alright. It is the slave of Hamid Ibn Muhammad Katib, the cousin of the minister." He brought him to me. He said: "The minister wants to see you. My master Hamid is asking you to ride to him." I rode and passed by the streets gates and reached the street of the weight-makers.

I saw Hamid waiting there for me. When he saw me, he held my hand and we rode to the minister. The minister said: “O Shaykh, Allah has fulfilled your need." He apologized to me and gave letters that were written and sealed and he had made them ready for me. I took the letters and left.

Abu Muhammad Hasan Ibn Muhammad says, Abul Hasan ‘Ali Ibn Ahmad Aqiqi narrated this to us in Nasibayn and said: These anointments did not come, but for my aunt. [He did not mention her name.] That is the news of my death was given. Husayn Ibn Rauh had told me: You will own agricultural land and after that he wrote my request.

So, I went to him, kissed his forehead and eyes and said: “Master, show me the burial shrouds, the anointments and the dirhams." He took out the shrouds. There was an embroidered cloak in them weaved at Yemen, three garments from Khurasan and a turban.

The anointments were in a sack. He took out the dirhams. I counted them. They were one hundred. I said: "Master, give me one dirham from them, I will make a ring out of it." He said: "How can that be? Take anything else 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 Aqiqi and said to his servant, Khair, “I want to see the Shaykh.” He took me inside.

He asked: “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.7

But then he went to Egypt and took possession of his agricultural lands. And as predicted Muhammad Ibn Ismail had died ten days before him and then he died and was shrouded in the burial shrouds he was given.

266- Narrated to us a group of scholars from Abu Ja’far Muhammad Ibn ‘Ali Ibn Husayn Ibn Musa Ibn Babawayh and Abu Abdullah Husayn Ibn ‘Ali, his brother that: Narrated to us Abu Ja’far Muhammad Ibn ‘Ali Aswad that:

‘Ali Ibn Husayn Ibn Musa Ibn Babawayh (‘a) asked me after the death of Muhammad Ibn Uthman Amari to ask Abul Qasim Ibn Ruh to ask our Master of the Age (aj) 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 Husayn and that he will sire a blessed son that Allah will bestow him a son and there will be other sons after him.

Abu Ja’far Muhammad Ibn ‘Ali 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 Husayn had his son Muhammad that year and after him other sons and no son was born to me.

Saduq (‘a) says, Abu Ja’far Muhammad Ibn ‘Ali Aswad would often say to me when he saw me coming to the sessions of our Shaykh Muhammad Ibn al-Hasan Ibn Ahmad Ibn Walid (‘a) and my love for books of knowledge and learning, “It is not surprising that you are fond of knowledge; you are born through the Dua of the Imam (‘a).”

267- Abu Abdullah Ibn Babawayh [Shaykh Saduq] said: I started teaching when I was less than twenty years of age. Many a time, Abu Ja’far Muhammad Ibn ‘Ali Aswad would attend my sessions and when he observed my promptness in answering questions regarding codes of practice (Fiqh), he would be much astonished by my young age and would say, “No wonder you were born through the Dua of the Imam (‘a).”

268- Narrated to us a group of scholars from Muhammad Ibn ‘Ali Ibn Husayn Ibn Musa Ibn Babawayh that: Muhammad Ibn ‘Ali Ibn Matil said:

There was a woman called Zainab from the people of Aba. She was married to Muhammad Ibn Abdil Abi. She had three hundred dinars.

She came to my uncle, Ja’far Ibn Muhammad Ibn Matil and said: “I want you to give this money to Abul Qasim Ibn Ruh.” My uncle sent me with her to translate for her. When I came to Abul Qasim, he addressed her in an eloquent tongue: “Zainab, chuna, chun bada, kulia, Junista.”8 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.

269- Narrated to me a group of scholars from Abu Ja’far Muhammad Ibn ‘Ali Ibn Husayn Ibn Musa Ibn Babawayh that he said: Narrated to me Muhammad Ibn Ibrahim Ibn Ishaq Taliqani that: “I was in the company of Shaykh Abul Qasim Husayn Ibn Rauh (q.s.) with a group of people including ‘Ali Ibn Isa Qasri, when a man stood up and said: ‘I wish to pose some questions to you.’ He (Ibn Rauh) replied, ‘You may ask.’ Then he asked questions that we have mentioned elsewhere.

Muhammad Ibn Ibrahim Ibn Ishaq says that the reply of Husayn Ibn Rauh was so astonishing that the next day he went to him to ask him whether it was his own reply or he had learnt it from the Infallible Imam (‘a). Husayn Ibn Rauh told him: “O Muhammad Ibn Ibrahim! I never say anything on my own, even in the most difficult circumstances. Rather the source of everything is the favours I have received from the Proof of Allah and heard from him...”

270- It is narrated from a group from Abu Abdullah Husayn Ibn ‘Ali Ibn Musa Ibn Babawayh that he said: A group of my associates, who were in Baghdad in the year in which the Karamathians9 raided die pilgrims of Mecca, and the year in which meteoroids fell, narrated that my father (‘a) wrote to Shaykh Abul Qasim Husayn Ibn Rauh, may Allah sanctify his tomb, seeking permission to go for Hajj.

Reply came, “Don’t go 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 travelled with the last caravan and his life was saved. All the people in other caravans ahead of him were killed.

271- Narrated to me a group of scholars from Muhammad Ibn ‘Ali Husayn that he said: Narrated to us Abu Muhammad Ammar Ibn Husayn Ibn Ishaq Usrooshini that: Narrated to us Abul Abbas Ahmad Ibn al-Hasan Ibn Abi Salih Khujandi 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. He also wrote a letter to the Master of the Time (‘a), through Husayn Ibn Rauh complaining about his bewilderment as it had affected his whole life and begged for a reply, which would accord him comfort and peace of heart. He himself says: An epistle was issued to me from Imam (‘a): ‘Whoever searches, he seeks; and whoever seeks, he leads [my enemies] on [and divulges my location to people]; and whoever leads on, [it is as if] he destroys [me]; and whoever destroys [me], [it is as if] he worships a deity other than Allah.’

On seeing that epistle I gave up the search, my heart got peace and I returned to my hometown happily, thanks be to Allah.

272- A group of scholars narrated to me from Abu Ghalib Ahmad Ibn Muhammad Zurari that he said: There was great discord between me and my wife, mother of my son, Abul Abbas. This continued to such a limit that I became extremely hateful of her. I wrote a letter to Imam (‘a) through Abu Ja’far asking for a Dua. There was delay in reply. After some days Abu Ja’far saw me and said: Reply to your letter has arrived. I went to meet him. He opened a scroll and was sorting when I saw that on one the following was written: “As for the matter between husband and wife; Almighty Allah has rectified their relationship.”

After that we had a perfectly amicable life and even when I intentionally tried to provoke my wife, she was not at all angered.

This is the account of Abu Ghalib in exact words or close to it.

Ibn Nuh said: I thought that Ibn Ghalib, on the basis of that which Ibn Ayyash has narrated, wrote a letter through Abu Ja’far Ibn Abi Azaqir, before he became deviated, and was cursed by the Imam, but a friend who was with me heard this and said that Abu Ja’far implies Abu Ja’far Zajuzaji - may Allah be pleased with him - and not Ibn Abi Azaqir and the letter was also sent to Kufa. As Abu Ghalib himself told us: We met Abul Qasim Husayn Ibn Rauh before he was appointed as the deputy of the Imam and went with him to meet Abu Ja’far al-Shalmaghani, but we were unable to find him.

Ibn Nuh said: These two stories were not put into writing by us in order to remember and retell them, but another person wrote them down, although Abu Ghalib has narrated these incidents often in such a way that I heard from him a number of times. All praise and glorification is for Almighty Allah and benedictions be on Muhammad and his Purified Progeny.

273- A group of scholars has narrated from Abu Ja’far Muhammad Ibn ‘Ali Ibn Husayn that he said: Narrated to me Muhammad Ibn Ibrahim Ibn Ishaq Taliqani that: “I was in the company of Shaykh Abul Qasim Husayn Ibn Rauh (q.s.) with a group of people, including ‘Ali Ibn Isa Qasri when a man stood up and said: ‘I wish to pose some questions to you.’ He (Ibn Rauh) replied, ‘You may ask.’ He asked, ‘Please tell me if Husayn (‘a) is the Wali (saint) of Allah?’ He replied at once, ‘Yes.’ He asked, ‘Is it possible for Allah to give power to His enemy over this friend?’

Husayn Ibn Rauh said, “Pay attention to what I am saying and remember it. You should know that the Almighty Allah does not speak to the people directly. But He sends some prophets to them. If He had sent non-humans as prophets, they would not have gathered near him, they would have shunned him. That is why the prophets were from human beings. They ate like humans and walked the streets and bazaars. People used to say: You are like us and we are like you. We do not accept that you are a prophet, but that you present some miracle. If you show a miracle, we would know that you have a special distinction from Allah, which we don’t have.

Thus, the miracles of the prophets are the greatest proof of the veracity of their claims. Therefore, some of them after warnings and completion of proof, presented the miracle of the Hood and storm and the arrogants were drowned. Some were such that when thrown into the fire, it became cool and comfort for them. For some of them the sea split and the enemies drowned in it. The Almighty Allah turned the dry staff into a python. Of them were such through whose hands the Almighty enlivened the dead and for some split the moon and in the same way gave speech to animals like camel and wolf, etc.

In other words, the divine prophets presented such miracles that people were not capable of performing them.

The wisdom of the Almighty was such that the prophets, though they possessed miracles, sometimes they were victorious and sometimes suffered defeat. If they had always been victorious and had never suffered defeat and calamities the people would have mistaken them for being gods and considered them all- powerful. Thus, the prophets, despite their miracles were sometimes victorious and successful and sometimes vanquished, therefore the people did not perceive them to be omnipotent and realized that there was a power above the prophets; that is the creator and nourisher of the Universe? They were compelled to confess to Him and obey His prophets, who are the proofs of Allah over the people. Anyone who saw their propagation, warnings and signs decided and confessed that it was truth and worth obedience.

In this way they secured their salvation and those who deviated from this and became inimical to the divine messengers fell into everlasting chastisement. So: that he who would perish might perish by clear proof, and he who would live might live by clear proof.”’ Muhammad Ibn Ibrahim Ibn Ishaq says that the reply of Husayn Ibn Rauh was so astonishing that the next day he went to him to ask him whether it was his own reply or he had learnt it from the Infallible Imam (‘a). Husayn Ibn Rauh told him: “O Muhammad Ibn Ibrahim! I never say anything on my own even in the most difficult circumstances. Rather the source of everything is the favours I have received from the Proof of Allah and heard from him...”

So far, we have mentioned some reports and traditions, which prove the Imamate of the son of Imam Hasan al-’Askari (‘a), his holy existence and occultation. These reports mention unseen matters and prophesize future events in an extraordinary manner, such that no one had any knowledge about them, except that Allah, the Mighty and the High may have bestowed him through the knowledge of His Prophet and these reports reached him through one whose veracity was testified beyond any doubt. Like for example, Husayn Ibn Rauh. If his veracity had not been there, he would not have been as such [that he would not have had knowledge of unseen], because these miracles are never possible through liars.

The conclusion is that when the veracity of the deputies of Imam (‘a) is proved, it also proves the existence of one through whom they are getting these blessings.

However, we have not quoted everything recorded in this regard lest the book becomes lengthy, though it is mentioned in other books.

• 1. Idhkutakain Ibn Satakin Turk was a commander of Mu’htadi Abbasi (Tarikh Tabari, Vol. 9, Pg. 465, Darut Turath, Beirut)
• 2. From the context of such sentences, it can be concluded that the implication of Imam (‘a) was Ja’far al-Kazzab; on the basis of this Abi Ghanim Qazwini was a supporter of Ja’far al-Kazzab.
• 3. That is he should fast for sixty days, feed sixty poor persons and free a slave.
• 4. Abu Surah was a prominent Zaidiyyah leader. It is mentioned in the report that Abu Ghalib the narrator, says: I have seen the son of Abu Surah, but later he says: Abu Surah said: On the basis of this it is possible that Abu Ghalib has narrated from Abu Surah and he has narrated from Abu Surah.
• 5. Some have denoted Ahl al-Hadith from Hashawiyya as they have become inclined to comparison and corporeality; there are three reasons for naming them as such.
  A) Since they believed in corporeality, therefore they are Mahshu (‘solid’).
  B) They are attributed to Hasha which means the edge of the gathering. Since they were present in the lectures of Hasan Basri and uttered inappropriate things, he also ordered that they should be taken to the edge of the gathering.
  C) In narrating traditions, they didn’t consider any condition necessary; as a result of which they included nonsensical matter also into Islamic traditions. And Hashu is in the meaning of extra matter.
  Hashawiyya openly ascribed to belief in corporeality of God: that is He is having organs, voice, he comes down and goes up, he moves and changes his location. They have attributed false sayings to the Messenger of Allah (S) regarding this and most of these reports are taken from Jews and with regard to Qur’an, they believed that even its words and sounds are eternal and divine.
• 6. An important point made clear from this report is that whenever the special deputies of Imam az-Zaman (aj) got reply to a query, they used to only show the original letter of the Imam to the questioner and ask him to make a copy of it if he wanted and to return the original. This was to make sure that the letter should not be misused to create deviation.
• 7. The same incident has been quoted in the book of Kamaluddin and it is mentioned in this regard that Aqiqi refused and did not give the dirham and in the first report also the year of this incident is mentioned as 298 A.H.
• 8. In the marginal notes of the version published by Marifa Islamiya, which is a really comprehensive book and it has presented the controversy of abrogation in a nice way. It is mentioned that in the manuscripts in the Library Astan Quds Razavi and Library of Madressa Faiziya Qom the above text is: Chuni chun badi, which in relation to the above version is clearer and more eloquent and is more correct than our version.
  In Bihar al-Anwar which has quoted from Kamaluddin that: ‘Chuna, chuwaida. Kawaida, chun Ikhna’ in which chuni means: How are you?; Chun badi (chun bada) means how were you before? Kubia means: How are your children, family? Chunista or chun asta means: How are you all etc. this is Dari language which originated from Persian, which is itself taken from a special pronunciation and till the seventh century was the language of the majority of the people of Iran and this is why Dari was spoken as Persian and then changed to a completely new language today.
• 9. Qaramata is an Ismailiya sect, which believed that after Imam as-Sadiq (‘a), Muhammad Ibn Ismail, grandson of Imam Ja’far as-Sadiq (‘a) is the Mahdi, he is alive and he has not died. This sect has now become extinct and no trace of it remains.