Alhassanain(p) Network for Heritage and Islamic Thought

660 - المُؤمِنُ بَينَ الخَوفِ وَالرَّجاءِ

660 THE BELIEVER LIES BETWEEN HOPE AND FEAR

1987. رسولُ اللَّهِ صلى اللَّه عليه وآله : لَو تَعْلَمونَ قَدْرَ رَحمَةِ اللَّهِ لاتَّكَلْتُم علَيها وما عَمِلْتُم إلّا قليلاً ، ولَو تَعْلَمونَ قَدْرَ غَضَبِ اللَّهِ لَظَنَنْتُم بأنْ لا تَنْجوا1

1987. The Prophet (SAWA) said, 'If you knew the extent of Allah's mercy, you would have depended on it and performed only a few deeds, and if you knew the extent of Allah's anger, you would believe that you will not be saved.'2

1988. الإمامُ الصّادقُ عليه السلام : ارْجُ اللَّهَ رَجاءً لا يُجَرّئُكَ على‏ مَعاصيهِ ، وخَفِ اللَّهَ خَوفاً لا يُؤْيِسُكَ مِن رَحمَتِهِ3

1988. Imam al-Sadiq (AS) said, 'Hope in Allah with such hope that it will not embolden you to disobey Him, and fear Allah with such fear that it will not cause you to despair of His mercy.'4

1989. الإمامُ الصّادقُ عليه السلام : كانَ أبي عليه السلام يقولُ : إنّهُ لَيس مِن عَبدٍ مؤمنٍ إلّا و في قَلْبهِ نُورانِ : نورُ خِيفَةٍ ونورُ رَجاءٍ ، لَو وُزِنَ هذا لَم يَزِدْ على‏ هذا ، ولَو وُزِنَ هذا لَم يَزِدْ على‏ هذا5

1989. Imam al-Sadiq (AS) said, 'My father (AS) used to say, 'There is no believing servant except that in his heart are two lights, a light of fear and a light of hope, if they were each to be measured neither would exceed the other.'6

Notes

1. كنز العمّال : 5894 .

2. Kanz al-Ummal, no. 5894

3. بحار الأنوار : 70 / 384 / 39 .

4. Bihar al-Anwar, v. 70 , p. 384 , no. 39

5. الكافي : 2 / 67 / 1 .

6. al-Kafi, v. 2 , p. 67 , no. 1

661 - عَلاماتُ الخائِفِ‏

661 THE MARKS OF THE FEARFUL ONE

1990. الإمامُ عليٌّ عليه السلام : مَن خافَ رَبَّهُ كَفّ ظُلْمَهُ1

1990. Imam Ali (AS) said, 'The one who fears his Lord refrains from wrongdoing.'2

1991. الإمامُ الصّادقُ عليه السلام : لا يكونُ العَبدُ مؤمناً حتّى‏ يكونَ خائفاً راجِياً ، ولا يكونُ خائفاً راجِياً حتّى‏ يكونَ عامِلاً لِما يَخافُ ويَرْجو3

1991. Imam al-Sadiq (AS) said, 'A servant is not a believer until he is both fearful and hopeful, and he is not fearful and hopeful until he acts in accordance with what he fears and what he hopes for.'4

1992. الإمامُ الصّادقُ عليه السلام : الخائفُ مَن لَم تَدَعْ لَهُ الرَّهْبةُ لِساناً يَنْطِقُ بهِ5

1992. Imam al-Sadiq (AS) said, 'The fearful one is he whose dread has not left him with a tongue with which to speak.'6

Notes

1. بحار الأنوار : 75 / 309 / 3 .

2. Bihar al-Anwar, v. 75 , p. 309 , no. 3

3. بحار الأنوار : 70 / 392 / 61 .

4. Ibid. v. 70 , p. 392 , no. 61

5. بحار الأنوار : 78 / 244 / 54 .

6. Ibid. v. 78 , p. 244 , no. 54

662 - مَعنى‏ مَخافَةِ اللَّهِ‏

662 EXPLANATION OF FEARING ALLAH

1993. الإمامُ عليٌّ عليه السلام: لا تَخافوا ظُلْمَ رَبِّكُم ، ولكنْ خافوا ظُلْمَ أنْفُسِكُم1

1993. Imam Ali (AS) said, 'Do not fear oppression from your Lord, rather fear oppression from your own selves.'2

1994. الإمامُ عليٌّ عليه السلام : لا تَخَفْ إلّا ذَنْبَكَ ، لا تَرْجُ إلّا رَبَّكَ3

1994. Imam Ali (AS) said, 'Do not fear anything except your sin, and do not place your hope in anyone except your Lord.'4

1995. الإمامُ عليٌّ عليه السلام : إذا خِفْتَ الخالِقَ فَرَرْتَ إلَيهِ ، إذا خِفْتَ المَخْلوقَ فَرَرْتَ مِنهُ5

1995. Imam Ali (AS) said, 'When you fear the Creator you will escape to Him, and when you fear a creature, you will escape from it.'6

Notes

1. غرر الحكم : 10234 .

2. Ghurar al-Hikam, no. 10234

3. غرر الحكم : 10161 - 10162 .

4. Ibid. nos. 10161-101 62

5. غرر الحكم : 4027 - 4028 .

6. Ibid. nos. 4928-202 9

663 - ثَمَراتُ مَخافَةِ اللَّهِ‏

663 THE FRUITS OF FEAR OF ALLAH

1996. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن خافَ أدْلَجَ ، ومَن أدْلَجَ بَلغَ المَنزِلَ ألَا إنَّ سِلْعَةَ اللَّهِ غالِيَةٌ ، ألَا إنّ سِلْعَةَ اللَّهِ الجَنّةُ1

1996. The Prophet (SAWA) said, 'Whoever fears is active during the night, and whoever is active during the night reaches the [desired] station. Verily Allah's commodity is valuable, verily Allah's commodity is Paradise.'2

1997. رسولُ اللَّهِ صلى اللَّه عليه وآله : قالَ اللَّهُ تبارَكَ وتعالى‏ : وعِزَّتي وجَلالي ، لا أجْمَعُ على‏ عَبْدي خَوفَينِ ، ولا أجْمَعُ لَه أمْنَينِ ، فإذا أمِنَني في الدُّنيا أخَفْتُهُ يَومَ القِيامَةِ ، و إذا خافَني في الدُّنيا أمِنْتُهُ يَومَ القِيامَةِ3

1997. The Prophet (SAWA) said, 'Allah, Blessed and most High, says, 'By My Honour and Majesty, I do not combine two types of fear for My servant, neither do I combine two types of security for him. If he feels secure from Me [and My punishment] in this world, I will frighten him on the Day of Resurrection, and if he fears Me in this world, I will provide security for him on the Day of Resurrection.'4

1998. الإمامُ عليٌّ عليه السلام: الخَوفُ سِجْنُ النّفْسِ عَن الذُّنوبِ ، ورادِعُها عنِ المَعاصي5

1998. Imam Ali (AS) said, 'Fear is the soul's prison [preventing it] from sinning and is its deterrent from disobedience.'6

1999. الإمامُ عليٌّ عليه السلام: مَن‏كَثُرَتْ مَخافَتُهُ قَلّتْ آفَتُهُ.7

1999. Imam Ali (AS) said, 'He whose fear increases, his affliction reduces.'8

2000. الإمامُ عليٌّ عليه السلام : ثَمرَةُ الخَوفِ الأمنُ9

2000. Imam Ali (AS) said, 'The fruit of fear is security.'10

2001. الإمامُ الحسنُ عليه السلام : مَن عَبدَ اللَّهَ عَبّدَ اللَّهُ لَهُ كُلَّ شَي‏ءٍ11

2001. Imam al-Hasan (AS) said, 'The one who is subservient to Allah, Allah will make everything else subservient to him.'12

2002. الإمامُ الصّادقُ عليه السلام : مَن خافَ اللَّهَ أخافَ اللَّهُ مِنهُ كُلَّ شَي‏ءٍ ، ومَن لَم يَخَفِ اللَّهَ أخافَهُ اللَّهُ مِن كُلِّ شَي‏ءٍ13

2002. Imam al-Sadiq (AS) said, 'The one who fears Allah, Allah will make everything fear him, and the one who does not fear Allah, Allah will make him fear everything else.'14

2003. الإمامُ الهاديُّ عليه السلام : مَنِ اتّقى‏ اللَّهَ يُتّقى‏.15

2003. Imam al-Hadi (AS) said, 'The one who is wary of Allah, Allah will make everyone wary of him.'16

Notes

1. كنز العمّال : 5885 .

2. Kanz al-Ummal, no. 5885

3. بحار الأنوار : 70 / 379 / 28 .

4. Bihar al-Anwar, v. 70 , p. 379 , no. 28

5. غرر الحكم : 1987 .

6. Ghurar al-Hikam, no. 1987

7. غرر الحكم : 8036 .

8. Ibid. no. 8036

9. غرر الحكم : 4591 .

10. Ibid. no. 4591

11. تنبيه الخواطر : 2 / 108 .

12. Tanbih al-Khawatir, v. 2 , p. 108

13. الكافي : 2 / 68 / 3 .

14. al-Kafi, v. 2 p. 28 , no. 3

15. بحار الأنوار : 78 / 366 / 2 .

16. Bihar al-Anwar, v. 77 , p. 366 , no. 32

664 - التَّحذيرُ مِن مَخافَةِ غَيرِ اللَّهِ‏

664 CAUTION AGAINST FEARING OTHER THAN ALLAH

2004. رسولُ اللَّهِ صلى اللَّه عليه وآله : ما سلّطَ اللَّهُ على‏ ابنِ آدَمَ إلّا مَن خافَهُ ابنُ آدَمَ ، ولَو أنّ ابنَ آدَمَ لَم يَخَفْ إلّا اللَّهَ ما سَلّطَ اللَّهُ علَيهِ غَيرَهُ ولا وُكِلَ ابنُ آدَمَ إلّا إلى‏ مَن رَجاهُ ، ولَو أنّ ابنَ آدَمَ لَم يَرْجُ إلّا اللَّهَ ما وُكِلَ إلى‏ غَيرِهِ1

2004. The Prophet (SAWA) said, 'Allah does not empower anyone over man except one whom he fears. If man was to fear none but Allah, Allah would not allow anyone else to dominate him other than Himself. Man is not assigned to anyone except him in whom he places his hope and if he hopes in none but Allah, he will not be assigned to anyone other than Him.'2

2005. رسولُ اللَّهِ صلى اللَّه عليه وآله : طُوبى‏ لِمَن شَغَلَهُ خَوفُ اللَّهِ عَن خَوفِ النّاسِ3

2005. The Prophet (SAWA) said, 'Blessed is the one whose fear of Allah preoccupies him from fearing people.'4

2006. رسولُ اللَّهِ صلى اللَّه عليه وآله : لا تَخَفْ في اللَّهِ لَوْمَةَ لائمٍ5

2006. The Prophet (SAWA) said, 'Do not fear the reproach of blame on the path of Allah.'6

Notes

1. كنز العمّال : 5909 .

2. Kanz al-Ummal, no. 5909

3. بحار الأنوار : 77 / 126 / 32 .

4. Bihar al-Anwar, v. 77 , p. 126 , no. 32

5. الخصال : 526 / 13 .

6. al-Khisal, p. 526 , no. 13

665 - ما يَنبَغي عِندَ الخَوفِ مِمّا يُهابُ‏

665 HOW ONE SHOULD REACT WHEN IN FEAR OF SOMETHING AWESOME

2007. الإمامُ عليٌّ عليه السلام : إذا هِبْتَ أمْراً فقَعْ فيهِ ، فإنّ شِدَّةَ تَوقّيهِ أعْظَمُ مِمّا تَخافُ مِنهُ1

2007. Imam Ali (AS) said, 'When you fear a matter, dive straight into it for verily the intensity of your wariness of it is greater than what you actually fear.'2

2008. الإمامُ عليٌّ عليه السلام : إذا خِفْتَ صُعوبَةَ أمْرٍ فاصْعُبْ لَهُ يَذِلَّ لكَ ، وخادِعِ الزَّمانَ عَن أحْداثِهِ تَهُنْ علَيكَ3

2008. 2013. Imam Ali (AS) said, 'If you fear the difficulty of a situation, be hard and firm in front of it and it will lower [in difficulty] for you, and wittingly deceive the problems of the age and they will become easy for you.'4

Notes

1. نهج البلاغة : الحكمة 175 .

2. Nahj al-Balagha, Saying 175

3. غرر الحكم : 4108 .

4. Ghurar al-Hikam, no. 4108

666 - النَّوادِرُ

666 MISCELLANEOUS

2009. الإمامُ عليٌّ عليه السلام : مَن لَم يُخِفْ أحَداً لَم يَخَفْ أبداً1

2009. Imam Ali (AS) said, 'The one who does not frighten anyone will never fear.'2

2010. الإمامُ الصّادقُ عليه السلام : إذا دَخَلتَ مَدْخَلاً تَخافُهُ فاقْرَأ هذهِ‏الآيةَ: (رَبِّ أدْخِلْني مُدْخَلَ صِدْقٍ وأخْرِجْني مُخْرَجَ صِدْقٍ واجْعَلْ لي مِن لَدُنْكَ سُلْطاناً نَصيراً)3 ، فإذا عايَنْتَ الّذي تَخافُهُ فاقْرَأ آيةَ الكُرْسِيِّ4

2010. Imam al-Sadiq (AS) said, 'If you enter a place which you fear, then recite this verse,“My Lord! Admit me with a worthy entrance, and bring me out with a worthy departure, and render me a favourable authority from yourself” 5 , and if you see someone whom you fear, then recite Ayat al-Kursi6 .'7

2011. الإمامُ الرِّضا عليه السلام : مَن لَم يَخَفِ اللَّهَ في القَليلِ لَم يَخَفْهُ في الكَثيرِ8

2011. Imam al-Rida (AS) said, 'Whoever does not fear Allah with regards to small matters will not fear Allah with regards to large matters.'9

Notes

1. غرر الحكم : 8955 .

2. Ibid. no. 8955

3. الإسراء : 80 .

4. بحار الأنوار : 76 / 247 / 37 .

5. Qur'an 17 :80

6. The verse of the Throne in the Holy Qur'an, 2 :255-257

7. Bihar al-Anwar, v. 76 , p. 237 , no. 37

8. بحار الأنوار : 71 / 174 / 10 .

9. Ibid. v. 71 , p. 174 , no. 10

136 - الخيانة

136 BETRAYAL

667 - التَّحذِيرُ مِنَ الخِيانَةِ

667 CAUTION AGAINST BETRAYAL

2012. رسولُ اللَّهِ صلى اللَّه عليه وآله : لا تَخُنْ مَن خانَكَ فتكونَ مِثلَهُ1

2012. The Prophet (SAWA) said, 'Do not betray the one who betrays you lest you be like him.'2

2013. رسولُ اللَّهِ صلى اللَّه عليه وآله : لَيسَ مِنّا مَن خَانَ بالأمانَةِ3

2013. The Prophet (SAWA) said, 'The one who betrays his trust is not from us.'4

2014. الإمامُ عليٌّ عليه السلام : الخِيانَةُ رأسُ النِّفاقِ5

2014. Imam Ali (AS) said, 'Betrayal is the fountainhead of hypocrisy.'6

2015. الإمامُ الصّادقُ عليه السلام : يُجبَلُ المؤمنُ على‏ كُلِّ طَبيعةٍ إلّا الخِيانَةَ والكَذِبَ7

2015. Imam al-Sadiq (AS) said, 'The believer is naturally disposed to all the traits except betrayal and lying.'8

2016. الكافي عن مُعاويةَ بنِ عمّارٍ : قلت لأبي عبداللَّه عليه السلام : الرّجُلُ يكونُ لِي علَيهِ الحقُّ فيَجْحَدُنِيهِ ثُمَّ يَسْتَودِعُني مالاً ، ألِيَ أنْ آخُذَ مالِي عِندَهُ ؟ قال : لا ، هذهِ خِيانَةٌ9

2016. Mu'awiyah b. Ammar narrated, 'I asked Imam al-Sadiq (AS), 'If I entrust some money with a man and he denies that I entrusted him with anything, and then he [in the future] entrusts me with money, can I keep that money [to make up for the money that he took from me]? Imam al-Sadiq (AS) replied, 'No, that is betrayal.'10

2017. علل الشرائع عن أبي ثُمامَةَ : دخَلْتُ على‏ أبي جعفر عليه السلام وقلتُ لَه : جُعِلتُ فِداكَ ، إنّي رجُلٌ اُريدُ أنْ اُلازِمَ مكّةَ وعلَيَّ دَينٌ للمُرجِئةِ ، فمَا تقولُ ؟ قالَ : ارجِعْ إلى‏ مُؤدّى‏ دَينِكَ وانظُرْ أنْ تَلقى‏ اللَّهَ تَعالى‏ ولَيسَ علَيكَ دَينٌ ، فإنّ المؤمنَ لا يَخونُ11

2017. Abu Thumama narrated: 'I came to Imam al-Sadiq (AS) and said to him, 'May I be your ransom! I am a man who wishes to go to Makkah but I have an overdue debt to a Murji`ite,12 so can you please advise me?' The Imam (AS) replied, 'Pay your debt and focus on meeting your Lord without any debt on your shoulders, for verily a believer does not betray [his trust].'13

(اُنظر) عنوان 31 « الأمانة»

(See also: THE TRUST 31)

Notes

1. بحار الأنوار : 103 / 175 / 3 .

2. Ibid. v. 103 , p. 175 , no. 3

3. بحار الأنوار : 75 / 172 / 14 .

4. Ibid. v. 75 , p. 172 , no. 14

5. غرر الحكم : 969 .

6. Ghurar al-Hikam, no. 969

7. الاختصاص : 231 .

8. al-Ikhtisas, p. 231

9. الكافي 5 / 98 / 2 .

10. al-Kafi, v. 5 , p. 98 , no. 2

11. علل الشرائع : 528 / 7 .

12. A sect of Muslims who believe in faith alone without action.

13. Ilal al-Shara'i, p. 528 , no. 7

668 - تَفسيرُ الخِيانَةِ وَالخائِنِ‏

668 EXPLANATION OF BETRAYAL AND THE BETRAYER

2018. رسولُ اللَّهِ صلى اللَّه عليه وآله : إفْشاءُ سِرِّ أخيكَ خِيانَةٌ ، فاجتَنِبْ ذلكَ1

2018. The Prophet (SAWA) said, 'Disclosing the secret of your brother is betrayal, so keep away from that.'2

2019. رسولُ اللَّهِ صلى اللَّه عليه وآله : أمّا علَامةُ الخائنِ فأربَعةٌ: عِصْيانُ الرّحمانِ ، وأذى‏ الجِيرانِ ، وبُغْضُ الأقْرانِ ، والقُرْبُ إلى‏ الطُّغْيانِ3

2019. The Prophet (SAWA) said, 'As for the signs of the betrayer, there are four: disobedience to the All-Beneficent, disturbance to neighbours, loathing his associates, and being close to tyranny and oppression.'4

2020. الإمامُ عليٌّ عليه السلام : الخائنُ مَن شَغَلَ نفسَهُ بغَيرِ نَفْسِهِ ، وكانَ يَومُهُ شَرّاً مِن أمْسِهِ5

2020. Imam Ali (AS) said, 'The betrayer is the one who busies himself with [the affairs of] others and his today is worse than his yesterday.'6

2021. الإمامُ الصّادقُ عليه السلام : أيُّما رجُلٍ مِن أصْحابِنا اسْتَعانَ بهِ رجُلٌ من إخْوانِهِ في حاجَةٍ ، فلَم يُبالِغْ فيها بكُلِّ جُهْدِه ، فقد خانَ اللَّهَ ورسولَهُ والمؤمنينَ7

2021. Imam al-Sadiq (AS) said, 'Whoever from among our companions seeks assistance from one of his brothers, who does not exercise his full efforts [in trying to help him], then he has betrayed Allah and His messenger and the believers.'8

2022. الإمامُ الجوادُ عليه السلام : كَفى‏ بالمَرءِ خِيانَةً أنْ يكونَ أميناً للخَوَنَةِ9

2022. Imam al-Jawad (AS) said, 'It is sufficient for someone to be classified as a betrayer if he is the trustee of a disloyal person.'10

Notes

1. بحار الأنوار : 77 / 89 / 3 .

2. Bihar al-Anwar, v. 77 , p. 89 , no. 3

3. تحف العقول : 22 .

4. Tuhaf al-Uqul, no. 22

5. غرر الحكم : 2013 .

6. Ghurar al-Hikam, no. 2013

7. بحار الأنوار : 75 / 175 / 7 .

8. Bihar al-Anwar, v. 75 , p. 175 , no. 7

9. بحار الأنوار : 78 / 364 / 4 .

10. Ibid. v. 78 , p. 364 , no. 4

669 - غايَةُ الخِيانَةِ

669 THE PEAK OF BETRAYAL

2023. الإمامُ عليٌّ عليه السلام : غايَةُ الخِيانَةِ خِيانَةُ الخِلِّ الوَدودِ ، ونَقْضُ الْعُهُودِ1

2023. Imam Ali (AS) said, 'The peak of betrayal is disloyalty to a beloved friend and the breaking of vows.'2

2024. الإمامُ عليٌّ عليه السلام : من أفْحَشِ الخِيانَةِ خِيانَةُ الوَدائعِ3

2024. Imam Ali (AS) said, 'One of the worst forms of betrayal is being disloyal with things entrusted in one's possession.'4

2025. الإمامُ عليٌّ عليه السلام : إنّ أعْظَمَ الخِيانَةِ خيانَةُ الاُمّةِ (الأمَنةِ) ، وأفْظَعَ الغِشِّ غِشُّ الأئمّةِ5

2025. Imam Ali (AS) said, 'Verily the worst betrayal is the betrayal of the [religious] community, and the most repulsive deceit is that of the leaders.'6

Notes

1. غرر الحكم : 6374 .

2. Ghurar al-Hikam, no. 6374

3. غرر الحكم : 9310 .

4. Ibid. no. 931

5. نهج البلاغة : الكتاب 26 .

6. Nahj al-Balagha, Letter 26

137 - الخير

137 GOOD

670 - فَضلُ الخَيرِ

670 THE VIRTUE OF GOOD

2026. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَنْ يَزرَعْ خَيراً يُوشِكْ أنْ يَحْصِدَ خَيراً1

2026. The Prophet (SAWA) said, 'The one who sows good is bound to reap good.'2

2027. الإمامُ عليٌّ عليه السلام : فِعلُ الخَيرِ ذَخيرَةٌ باقِيَةٌ ، وثَمَرةٌ زاكِيَةٌ3

2027. Imam Ali (AS) said, 'A good action is an ever-remaining store and a pure yield.'4

2028. الإمامُ عليٌّ عليه السلام : غارِسُ شَجَرةِ الخَيرِ يَجْتَنيها أحْلى‏ ثَمَرةٍ5

2028. Imam Ali (AS) said, 'The one who plants the tree of goodness will reap the sweetest fruit.'6

2029. الإمامُ عليٌّ عليه السلام : مَن فَعلَ الخَيرَ فبِنَفْسِه بَدَأ7

2029. Imam Ali (AS) said, 'The one who does good will be the first to reap its result.'8

2030. الإمامُ عليٌّ عليه السلام : الخَيرُ أسهَلُ‏مِن‏فِعلِ‏الشَّرِّ9

2030. Imam Ali (AS) said, 'A good action is easier [to do] than a bad one.'10

Notes

1. بحار الأنوار : 77 / 76 / 3 .

2. Bihar al-Anwar, v. 77 , p. 76 , no. 3

3. غرر الحكم : 6545 .

4. Ghurar al-Hikam, no. 6545

5. غرر الحكم : 6442 .

6. Ibid. no. 6442

7. غرر الحكم : 8177 .

8. Ibid. no. 8177

9. غرر الحكم : 1199 .

10. Ibid. no. 1199

671 - جَوامِعُ الخَيرِ

671 ACTIONS ENCOMPASSED BY GOODNESS

2031. رسولُ اللَّهِ صلى اللَّه عليه وآله : جِماعُ الخَيرِ خَشيَةُ اللَّهِ1

2031. The Prophet (SAWA) said, 'All of goodness lies in the awe of Allah.'2

2032. الإمامُ عليٌّ عليه السلام : ثَلاثٌ هُنَّ جِماعُ الخَيرِ : إسْداءُ النِّعَمِ ، ورِعايَةُ الذِّمَمِ ، وصِلَةُ الرَّحِمِ3

2032. Imam Ali (AS) said, 'Three things sum up all of goodness: bestowing of favours, maintaining covenants and pacts, and strengthening blood-kinship.'4

2033. الإمامُ عليٌّ عليه السلام : جِماعُ الخَيرِ في العَملِ بما يَبقى‏ ، والاسْتِهانَةِ بما يَفنى‏5

2033. Imam Ali (AS) said, 'All of goodness is contained in those actions which remain, and in contempt for all that is transient.'6

2034. الإمامُ عليٌّ عليه السلام : جِماعُ الخَيرِ في المُوالاةِ في اللَّهِ ، والمُعاداةِ في اللَّهِ ، والمَحبَّةِ في اللَّهِ ، والبُغْضِ في اللَّهِ7

2034. Imam Ali (AS) said, 'All of goodness is in friendship for the sake of Allah, enmity for the sake of Allah, love for the sake of Allah and hate for the sake of Allah.'8

2035. الإمامُ زينُ العابدينَ عليه السلام : رأيتُ الخَيرَ كُلَّهَ قدِ اجْتَمَعَ في قَطْعِ الطَّمَعِ عَمّا في أيْدي النّاسِ9

2035. Imam Zayn al-Abidin (AS) said, 'I saw goodness in its entirety was summed up in cutting off one's greed for other people's possessions.'10

2036. الإمامُ زينُ العابدينَ عليه السلام : الخَيرُ كُلُّهُ صِيانَةُ الإنْسانِ نَفْسَهُ11

2036. Imam Zayn al-Abidin (AS) said, 'Goodness in its entirety is man's guarding over himself.'12

Notes

1. تنبيه الخواطر : 2 / 122 .

2. Tanbih al-Khawatir, v. 2 , p. 122

3. غرر الحكم : 4675 .

4. Ghurar al-Hikam, no. 4675

5. غرر الحكم : 4735 .

6. Ibid. no. 4735

7. غرر الحكم : 4781 .

8. Ibid. no. 4781

9. بحار الأنوار : 73 / 171 / 10 .

10. Bihar al-Anwar, v. 73 , p. 171 , no. 10

11. تحف العقول : 278 .

12. Tuhaf al-Uqul, no. 278

672 - ما يُنالُ بِهِ خَيرُ الدُّنيا وَالآخِرَةِ

672 HOW THE GOOD OF THIS WORLD AND THE HEREAFTER IS OBTAINED

2037. رسولُ اللَّهِ صلى اللَّه عليه وآله : أربَعٌ مَن اُعْطِيَهُنَّ فَقَد اُعْطِيَ خَيرَ الدُّنيا والآخِرَةِ : بَدناً صابِراً ، ولِساناً ذاكِراً ، وقَلْباً شاكِراً ، وزَوْجَةً صالِحَةً1

2037. The Prophet (SAWA) said, 'There are four things which when given to someone, they have indeed been given the good of this world and the Hereafter: a persevering body, a remembering tongue, a thankful heart and a righteous wife.'2

2038. الإمامُ عليٌّ عليه السلام : جُمِعَ خَيرُ الدُّنيا والآخِرَةِ في كِتْمانِ السِّرِّ ومُصادَقَةِ الأخْيارِ3

2038. Imam Ali (AS) said, 'The good of this world and the Hereafter has been brought together in the concealing of secrets and the befriending of good people.'4

2039. الإمامُ عليٌّ عليه السلام : ثلاثٌ مَن كُنَّ فيهِ فَقَد رُزِقَ خَيرَ الدُّنيا والآخِرَةِ ، هُنَّ : الرِّضا بالقَضاءِ ، والصّبرُ على‏ البَلاءِ ، والشُّكْرُ في الرَّخاءِ5

2039. Imam Ali (AS) said, 'There are three things which if one possesses, they have been endowed with the good of this world and the Hereafter. They are: contentment with [Allah's] decree, patience in the face of tribulation, and thankfulness in times of ease.'6

2040. الإمامُ عليٌّ عليه السلام : ما أعطى‏ اللَّهُ سُبحانَهُ العَبدَ شيئاً مِن خَيرِ الدُّنيا والآخِرَةِ إلّا بحُسْنِ خُلقِهِ وحُسنِ نِيَّتِهِ7

2040. Imam Ali (AS) said, 'Allah - glory be to Him - does not give His servant any good of this world or the Hereafter except as a result of his good nature and good intention.'8

2041. الإمامُ عليٌّ عليه السلام : أربَعٌ مَن اُعْطِيَهُنَّ فَقَد اُعْطِيَ خَيرَ الدُّنيا والآخِرَة : صِدقُ حَديثٍ ، وأداءُ أمانَةٍ ، وعِفَّةُ بَطْنٍ ، وحُسنُ خُلقٍ9

2041. Imam Ali (AS) said, 'There are four things which when given to someone, they have indeed been given the good of this world and the Hereafter: truthful speech, fulfilment of trust, restraint in [filling] one's stomach [from the forbidden], and a good nature.'10

Notes

1. الجعفريّات : 230 اُنظر وسائل الشيعة : 14 / 23 / 8 .

2. al-Jafariyyat, p. 230

3. بحار الأنوار : 74 / 178 / 17 .

4. Bihar al-Anwar, v. 74 , p. 178 , no. 17

5. غرر الحكم : 4670 .

6. Ghurar al-Hikam, no. 4670

7. غرر الحكم : 9670 .

8. Ibid. no. 9670

9. غرر الحكم : 2142 .

10. Ibid. no. 2142

673 - تَفسيرُ الخَيرِ

673 Explanation of Good

2042. الإمامُ عليٌّ عليه السلام : لَيسَ الخَيرُ أنْ يَكْثُرَ مالُكَ وولدُكَ ، ولكنَّ الخَيرَ أنْ يَكْثُرَ عِلمُكَ ، وأنْ يَعْظُمَ حِلمُكَ ، وأن تُباهِيَ النّاسَ بِعبادَةِ ربِّكَ ، فإنْ أحسَنْتَ حَمِدْتَ اللَّهَ ، و إن أسَأتَ اسْتَغْفَرتَ اللَّهَ1

2042. Imam Ali (AS) said, 'Goodness does not lie in the increase of your wealth and of your progeny, rather goodness lies in the increase of your knowledge, and the heightening of your clemency, and in your vying with other people in the worship of Allah. If you do good then you should praise Allah, but if you commit evil then seek forgiveness from Allah.'2

2043. الإمامُ الحسنُ عليه السلام : الخَيرُ الّذي لا شَرَّ فيهِ: الشُّكرُ مَع النِّعمَةِ ، والصَّبرُ على‏ النّازِلَةِ3

2043. Imam al-Hasan (AS) said, 'Absolute goodness that is untainted with evil is being thankful for bounties and having patience in calamity.'4

Notes

1. نهج البلاغة : الحكمة 94 .

2. Nahj al-Balagha, Saying 94

3. تحف العقول : 234 .

4. Tuhaf al-Uqul, no. 234

674 - إذا أرادَ اللَّهُ بِعَبدٍ خَيراً

674 When Allah Wants Good for a Servant

2044. رسولُ اللَّهِ صلى اللَّه عليه وآله : إذا أرادَ اللَّهُ عزّوجلّ بعَبدٍ خَيراً فَقَّهَهُ في‏الدِّينِ، وزَهَّدَهُ في‏الدُّنيا، وبَصَّرَهُ بعُيوبِ نَفْسِهِ1

2044. The Prophet (SAWA) said, 'When Allah wants good for a servant, He makes him proficient in the knowledge of religion, induces him to abstain from the world and gives him insight into his own faults.'2

2045. رسولُ اللَّهِ صلى اللَّه عليه وآله : إذا أرادَ اللَّهُ بعَبدٍ خَيراً عاتَبَهُ في مَنامِهِ3

2045. The Prophet (SAWA) said, 'When Allah wants good for a servant, He censures him in his dreams.'4

2046. كنز العمّال عن أبي عنبة: - قال رسول اللَّه صلى اللَّه عليه وآله - : إذاأرادَاللَّهُ‏بعَبدٍ خَيراً عَسَلَهُ قيلَ : وما عَسَلَهُ ؟ قالَ : يَفتَحُ لَهُ عمَلاً صالِحاً قَبلَ مَوتِهِ ثُمَّ يَقْبِضُهُ علَيهِ5

2046. The Prophet (SAWA) said, 'When Allah wants good for a servant, He sweetens his affairs', at which he was asked, 'How does He sweeten affairs?' The Prophet (SAWA) replied, 'He opens the way for him to do righteous deeds before his death and causes him to die in the state of doing good.'6

2047. الإمامُ عليٌّ عليه السلام : إذا أرادَ اللَّهُ بعَبدٍ خَيراً ألْهَمَهُ الْقَناعَةَ ، وأصْلَحَ لَه زَوجَهُ7

2047. Imam Ali (AS) said, 'When Allah wants good for a servant, He inspires him with contentment and gives him a righteous spouse.'8

2048. الإمامُ الصّادقُ عليه السلام : إنَّ اللَّهَ عزّوجلّ إذا أرادَ بعَبدٍ خَيراً نَكَتَ في قَلبِهِ نُكْتَةً بَيْضاءَ ، فَجالَ القَلبُ بطَلَبِ الحقِّ ، ثُمَّ هُو إلى‏ أمْرِكُم أسْرَعُ مِن الطّيرِ إلى‏ وَكْرِهِ9

2048. Imam al-Sadiq (AS) said, 'Verily when Allah wants good for a servant, He marks his heart with a white spot so that his heart is occupied with seeking the truth, then He is faster at fulfilling your needs than a bird flying to its nest.'10

Notes

1. بحار الأنوار : 77 / 80 / 3 .

2. Bihar al-Anwar, v. 77 , p. 80 , no. 3

3. كنز العمّال : 30765 .

4. Kanz al-Ummal, no. 30765

5. كنز العمّال : 30763 .

6. Ibid. no. 30763

7. غرر الحكم : 4115 .

8. Ghurar al-Hikam, no. 4115

9. بحار الأنوار : 78 / 292 / 2 .

10. Bihar al-Anwar, v. 78 , p. 292 , no. 2

The Need for Representation

As we are aware, occultation is of two types: the Minor Occultation and the Major Occultation with the former being the foundation for the latter.

Imam Hasan al-Askari (a.s.) was martyred in 260 A.H., within 5 years of the birth of Imam al-Mahdi (a.t.f.s.) in 255 A.H. Immediately after his martyrdom, the soldiers of the Abbassid Caliph surrounded his house. They were in search of his son, who was his successor.

These historical incidents in themselves are a proof of the danger to the life of Imam Hasan al-Askari’s (a.s.) son. Occultation was thus necessary for the protection of Imam Mahdi’s (a.t.f.s.) life and for the continuity of the institution of Imamat and successorship of prophethood.

The Holy Prophet (s.a.w.s.) had already prophesied about this:

ثُمَّ يَغِيْبُ عَنْهُمْ اِمَامُهُمْ مَآ شَآءَ اللهُ وَ يَكُوْنُ لَه غَيْبَتَانِ …

‘Then till Allah desires, their Imam will be hidden from them and he will have two occultations...’ 1

Selection of the Special Representatives

Subsequent to the martyrdom of Imam Hasan al-Askari (a.s.), the Shias were enveloped in the darkness of doubt and indecision. The demise of Imam (a.s.) was not the sole reason for their condition, essentially it was also due to the political situation prevailing at that time.

The atmosphere of fear and anxiety unleashed by the Abbassid Caliphs on the Shias and the lack of direct contact with the Imam (a.s.) aggravated things further. Soon the Shias disintegrated into different sects.

The martyrdom of Imam Hasan al-Askari (a.s.) disturbed the Shias even more. The situation worsened to such an extent that many Shias despaired of their faith. Such conditions marked the beginning of the minor occultation. Imam az-Zaman (a.s.) was physically absent from the midst of the people.

To ensure his safety and well-being, Imam Hasan al-Askari (a.s.) had not introduced him to everyone, but only to the innermost circle of his Shias. In the words of Shaykh Mufid (a.r.), ‘To the extent that he [Imam Hasan al-Askari (a.s.)] had not introduced his son to a large group of his followers’.2

However, it was not as if Imam Hasan al-Askari (a.s.) had not introduced his son and successor at all. The introduction was made, but only to the trustworthy ones. Ahmad b. Ishaaq al-Qummi was informed through a letter. He was instructed to inform reliable people about the birth of Imam Mahdi (a.t.f.s.). Also, care was taken to ensure that this news did not break out to the general masses.

Some Incidents

(i) Some descendants of Janabe Abu Talib (a.s.) stayed in Medina. They were true believers, having complete faith that the son of Imam Hasan al-Askari (a.s.) would be the twelfth Imam. However, after the martyrdom of Imam Hasan al-Askari (a.s.) some of them turned apostates (i.e. they turned away from Shiaism).3

(Although they were Shias of Hazrat Ali (a.s.), they deviated after the demise of Imam Hasan al-Askari (a.s.))

(ii) Muhammad b. Ibrahim was confused after the martyrdom of the eleventh Imam (a.s.). This was despite the fact that his father Ibrahim b. Mahziyar was a representative of Hazrat Wali al-’Asr (a.s.) in Ahwaz. Sheikh Kulaini (a.r.) narrates that when the father of Muhammad b. Ibrahim died, some amount of Khums (Sihm ul-Imam) was in his possession.

His father had mentioned in his will that he should be careful about the Sihm ul-Imam and it should reach to the correct person. In a state of confusion, Muhammad b. Ibrahim carried the money to Iraq. He decided to hand over the amount only after a satisfying proof was presented to him.

Later, a messenger came to his house and advanced some convincing signs about the money and took custody of it. Muhammad b. Ibrahim became distressed and few days had not passed when he received a letter appointing him as a representative in his father’s place.4

(iii) Sheikh Saduq (a.r.) narrates from Abu Raje Misri, ‘Two years after the demise of Imam Hasan al-Askari (a.s.), I undertook a journey to search for his successor but I failed in my mission. In the third year while I was still seeking Imam Hasan al-Askari’s (a.s.) successor in Medina, Abu Ghanim invited me to his house one evening.

At that time, a thought crossed my mind that if at all there was any son of Imam (a.s.) then after three years he would definitely have made himself known. Suddenly a voice reached my ears, ‘O Nasr b. Abdullah (Abu Raje), ask the Egyptians whether they have seen the Prophets (a.s.) in whom they believe?’ Abu Raje says, ‘Till then I was unaware of my father’s name as I was born in Madyan and Naufali had brought me to Egypt. After my father’s death I was brought up in Egypt. Listening to this I got up. Instead of going to Abu Ghanim’s place I took the road to Egypt.5

(iv) Hasan b. Abdul Majid says, ‘I was in doubt about Hajiz b. Yazid (he was one of the representatives of Imam az-Zaman (a.t.f.s.) in Baghdad and among the foremost assistants of ‘Uthman b. Sa’eed (r.a.)). Then I collected some money and reached Saamarrah. There I received a letter stating, “It is not proper to doubt about us or about those who are helpers in our affairs. Whatever you have brought with you, deposit it in the custody of Hajiz b. Yazid’.6

There are many such incidents in the books of traditions. Nevertheless, such doubts and confusions led to the disintegration of Shiaism into many sects. Al-Ma’sudi in ‘Muroojuz Zahab’ mentions about twenty such sects. Sa’d Qummi in ‘Al Maqaalaat wal Feraq’ has mentioned 15 such sects. While Nawbakhti in ‘Firaq ‘ush-Shia’ and Sheikh Mufid (a.r.) in ‘Fusool-ul-Mukhtaar’ have named fourteen sects each. Shahrastani in ‘Al Milal wa al-Nahal’ has mentioned eleven sects.

It is famous among the scholars that after the demise of Imam Hasan al-Askari (a.s.), the Imamites (Shias) were divided into fourteen sects and according to the contemporary ulema these 14 sects from the aspect of beliefs, form 5 sects.

Currently, only the Imamiyyah sect (believers in the Imamat of Imam Mahdi (a.s.)), among all others, has survived.

Reminder

We observe that despite the foresight and anticipation of the Shias of that time, they were afflicted with doubt and skepticism. Imam az-Zaman (a.t.f.s.), who never forgets his Shias has himself declared:

“We are neither negligent of your affairs nor are we forgetful of your remembrance. If it was not so, calamities would have surrounded you and enemies would have crushed you.”

Surely, if it wasn’t for the link between the noble and extraordinary Shias and Imam az-Zaman (a.t.f.s.), the entire foundation of Shiaism would have been decimated.

To avoid such a scenario, in the initial period of occultation, Imam az-Zaman (a.s.) maintained contact with the Shias through the special representatives. The common people were thus trained to live without an apparent Imam for a long period. This contact satisfied the people who were denied even a glance of their leader.

The Important Role of the Representatives

The leadership of the four special representatives transformed the conditions of the Shias for the better. The Shias were saved from disintegration and deviation. Of course, this was possible only with the guidance of Imam az-Zaman (a.s.).

The era of the first representative was marked with the presence of many groups having variant views vis-a-vis the son of Imam Hasan al-Askari (a.s.). However, the era of the second representative witnessed a successful transition, as his teachings prevailed among the Shias, thereby weakening the other groups.

Consequently, at the time of the third and the fourth representatives, the new generation of Shias had become acquainted with the true Shiite beliefs. They considered the words of the special representatives as the words of Imam az-Zaman (a.t.f.s.) himself and they were desirous of meeting him.

Same Signature in Every Tawqee’

The belief of the new generation was strengthened by the presence of the same signature in all the letters issued to the four representatives. The fourth (and last) special representative was issued the last letter, which announced the termination of the minor occultation and the onset of the major occultation. The foundation of the major occultation of Imam az-Zaman (a.s.) was laid with the help of the minor occultation.

Under these circumstances the Shias were united. Shaykh Mufid (a.r.) in 373 A.H. while writing the book, ‘Al Fusool-ul-Mukhtaarah’ records that out of the fourteen sects only the Imamiyyah sect survived. He further writes that this sect had the maximum number of scholars, visionaries, righteous ones, worshippers, jurists, traditionalists, linguists and poets. As these personalities were the leaders and were highly revered in society, the Shia Imamiyyah led an honourable existence.7

Purpose of Representation

Representation had two basic objectives:

(i) Mentally preparing the masses for the major occultation and gradually habituating them to live in the period of occultation. At the same time they had to safeguard the people from any negligence towards the matter of occultation. Had Imam (a.t.f.s.) directly gone into occultation, people would have denied his very existence and would have deviated. The special representatives of Imam az-Zaman (a.t.f.s.) in the minor occultation prepared the people mentally for the major occultation.

(ii) Guiding the lovers and followers of Imam az-Zaman (a.s.) and protecting the unity of the Shia community. To a certain extent the special representatives filled the void created by the occultation of Imam (a.t.f.s.). Through them, Imam (a.t.f.s.) guided his Shias and ensured that no adversity touched them in his absence.

The deviation that would have occurred without the special representation is unimaginable.

Lastly, let us discuss some of the general responsibilities of the special representatives:

a) Concealing the abode of Imam Mahdi (a.t.f.s.)

This responsibility involved two facets. The dwelling of Imam (a.t.f.s.) was to be concealed not only from the enemies but also from the Shias. They prohibited their local representatives from even mentioning the name of Imam (a.t.f.s.) among the general masses. The Shias were thus protected from the Abbassides.

On the other hand they were also responsible for proving the existence of Imam (a.t.f.s.) among the reliable Shias to prevent any doubt from creeping in their beliefs. In some instances they even arranged meetings or indicated a place for meeting Imam (a.t.f.s.) to reliable people so as to disperse the cloud of uncertainty.

We shall further enlighten our readers about the responsibilities of the special representatives in the brief life-sketch of the second representative, Janab Muhammad b. ‘Uthman Ibn Sa’eed (a.r.). Insha-Allah.

b) Preventing the disintegration among the Shias:

We have mentioned this point in some detail in the preceding paragraphs.

c) Resolving the religious and legal problems and explaining beliefs and knowledge:

They were the channels for presenting religious and legal problems of the Shias before Imam (a.t.f.s.) and conveying Imam’s (a.t.f.s.) reply to the people. One can find a number of questions and their replies during the time of the second representative.

d) Contending the false claimants of Mahdaviyat:

This too will be discussed Insha-Allah in detail in the life history of the second representative.

e) The collection and distribution of the wealth of Imam (a.t.f.s.):

The special representatives collected the share of Imam (a.t.f.s.) from the Shias and their own local representatives. It was then presented to Imam (a.t.f.s.) and expended according to his (a.s.) instructions.

f) Appointing local representatives

The practice of appointing local representatives was prevalent since the time of the previous Imams (a.s.). This practice continued during the occultation of Imam Mahdi (a.t.f.s.). The local representatives were appointed by the special representatives.

Sometimes the local representatives got the opportunity to meet Imam (a.t.f.s.) along with the special representatives. Some local representatives got the honor of meeting Imam (a.t.f.s.) once, while others got this grace several times. The second special representative had ten local representatives in Baghdad. The highest among them was Janab Husain b. Rauh (a.r.) who later went on to become the third special representative.

We now proceed with the details of the life histories of the special representatives.

Notes

1. Bihar al-Anwar, Vol. 52, Pg. 380

2. Kitabul Irshad, pg. 345

3. Al-Kaafi, vol. 2, Kitab al-Hujjah, Chapter of Birth of Sahebuz Zaman (a.t.f.s.)

4. Ibid., Vol.2, Pg. 456

5. Kamaaluddin, by Shaykh Saduq, vol.2, pg. 491, chap. 25, tradition 15

6. Al-Kafi, vol. 2, Chapter of birth of Imam (a.s.)

7. Peeramun Zindagi al-Nawwaab al-Khassa al-Imam al-Zaman (a.s.), p. 84

The first deputy - Hazrat ‘Uthman b. Sa’eed al-Amri (r.a.)

Hazrat ‘Uthman b. Sa’eed (r.a.) was the first special deputy of Imam Mahdi (a.t.f.s.) in Minor Occultation (غيبتِ صغري ). The renowned Shiite scholar, Shaikh Muhammad b. Hasan at-Tusi (r.a.) records in his illustrious book, ‘Ghaibat’ “Among the companions that the infallible Imams (a.s.) considered as virtuous and pious was Hazrat ‘Uthman b. Sa’eed al-Amri (r.a.). Imam Ali Naqi al-Hadi (a.s.) and Imam Hasan al-Askari (a.s.) have spoken highly of him and he was their most trusted companion.’1

His Name And Title

‘Uthman was his name and his father Sa’eed. His name in Rijaal al-Kashi is recorded as ‘Hafs b. Amr’, but other scholars of Ilm al-Rijaal (science of narrators of traditions) have considered this erroneous. His name is widely recorded as ‘Uthman b. Sa’eed.

He has been attributed with 2 agnomens (Kuniyyat) - Abu Amr and Abu Muhammad. He was called Abu Amr since his grandfather’s name was Amr. He was called Abu Muhammad because of his son Muhammad.

In books of Rijaal and traditions he is referred to as Abu Amr. However, in Safinatul Behar and Bihar al-Anwar, he is referred to as Abu Muhammad.

Among Shias Hazrat ‘Uthman b. Sa’eed (r.a.) is known by four titles.

1. Saman / Zayyat (Oil Vendor)

Hazrat ‘Uthman b. Sa’eed (r.a.) took up the profession of oil-vending to camouflage his more critical duties and responsibilities of deputyship from the masses in general and the tyrant kings of Bani Abbas in particular. In this way, he protected his own life and the lives of Shias from the persecution of the Bani Abbas.

He had a very ingenious way of operating. He would collect all the money and trusts from the Shias for Imam Hasan al-Askari (a.s.). Out of fear of the Bani Abbas caliphs, he would conceal all money and trusts in his oil barrels so as to escape the scrutiny of the common masses. In this way, he could safely courier everything to Imam Hasan al-Askari (a.s.).2

To keep his position of deputyship secret, he used to supply oil and other goods to the army.3

2. Asadi

He was a member of the Bani Asad clan and was therefore also famous as ‘Asadi’.

3. al-Askari

He used to reside in Samarra, in a place called ‘Askar’ which implies a military cantonement.

4. Amri

Scholars are unanimous that ‘Amri’ was one of his titles. However, scholars of Ilme-Rijaal have given differing reasons for this title. The illustrious scholar Muhammad b. Hasan Shaikh at-Tusi (r.a.) has explained,

‘First of all he was referred to as Amri due to his grandfather whose name was ‘Amr’. Some scholars have recorded that Imam Hasan al-Askari (a.s.) did not like that the names ‘Uthman (name of third caliph) and Abu Amr should combine in one person. That is why he ordered ‘Uthman to change his Kuniyyat from Abu Amr to Amri.4

Special Deputy of Three Imams (a.s.)

Shaikh at-Tusi (r.a.) records that at the tender age of 11 years, Hazrat ‘Uthman b. Sa’eed (r.a.) swore allegiance to Imam Ali Naqi (a.s.) and commenced serving Imam (a.s.). Shaikh at-Tusi (r.a.) has discussed the companions of Imam Hasan al-Askari (a.s.) in detail. While mentioning about Hazrat ‘Uthman b. Sa’eed (r.a.), he says, “He was an oil trader famous as Abu Amr. He was an esteemed and reliable companion in the eyes of Imam (a.s.), and was also Imam’s (a.s.) special deputy.” The statement of Shaikh at-Tusi (r.a.) makes it clear that he was deputy of three Imams (a.s.).

He further records that he was also a special deputy of Imam az-Zaman (a.t.f.s.) and enjoyed an elevated and eminent status among the Shias of that period. Likewise, Ibn Dawood al-Hilli in his Rijaal, Marhoom al-Qahyaai in his Majmaul Rijaal and Sayyid Muhammad Mahdi Bahrul Uloom (r.a.) in his Rijaal have recorded this fact. This has also been mentioned in several other books of Rijaal like Tanqeehul Maqaal, Qamoos al-Rijaal, Mojam-o-Rijaalil Hadis.5

Note

Dr. Jasim Husain in his ‘Tarikh al-Siyaasi al-Ghaibat al-Imam al-Dawazdahum (a.t.f.s.)’ has reported that Hazrat ‘Uthman b. Sa’eed (r.a.) was among the companions of Abu Ja’far al-Saani Imam Muhammad Taqi al-Jawad (a.s.). Likewise Ibn Shahr al-Aashub in ‘Manaaqib al-Abi Talib (a.s.)’, Shaikh Abbas Qummi (r.a.) in Safinatul Behar and Allamah al-Hilli (r.a.) have recounted this fact.

Ali Ghaffarzadeh in his ‘Pazoohashi Piraamun -e-Zindagani Nuwwab-e-Khaas e-Imam -e-Zaman (a.t.f.s.)’ has rejected the fact that Hazrat ‘Uthman b. Sa’eed (r.a.) was the deputy of Imam Jawad (a.s.). He writes, ‘Anyone who is even briefly acquainted with the lives of the Imams (a.s.) and Minor Occultation (غيبتِ صغري ) will know that Hazrat ‘Uthman b. Sa’eed (r.a.) was not a deputy nor a companion of Imam Jawad (a.s.). This is not an established fact of history and there is no chain of narration to support such an idea.’

After making this claim, Ali Ghaffarzadeh has outlined the names of scholars who have recorded in their books that Hazrat ‘Uthman b. Sa’eed (r.a.) was not a companion of Imam Jawad (a.s.).

i. Hajj Muhammad Ardabili (r.a.) in his book ‘Jaameul Ruwaat’

ii. Shaikh Abdullah Mamqaani (r.a.) in ‘Tanqeehul Maqaal’

iii. Allamah Shustari (r.a.) in ‘Qaamoosul Rijaal’

iv. Ayatullah al-Uzma al-Khu’i (r.a.) in ‘Mojamul Rijaal’

After referring to the books of these scholars Ali Ghaffarzadeh concludes that Hazrat ‘Uthman b. Sa’eed (r.a.) was not among the companions of Imam Jawad (a.s.).6

It is possible that he did spend a few years under the Imamat of Imam Jawad (a.s.), but may have been too young to qualify for companionship.

His (r.a.) Status in the Words of Imams (a.s.)

Ahmed b. Ishaaq Qummi (r.a.) narrates, ‘I was in the presence of Imam Ali Naqi al-Hadi (a.s.). I said, ‘O my master! At times I have the good fortune of meeting you and at times I am deprived of this blessing. It is not always possible for me to be in direct contact with you. Under such circumstances, who should I contact and whose commands should I obey?’ Imam (a.s.) informed me,

هٰذَا اَبُوْ عَمْرو الثِّقَةُ الْاَمينُ مٰا قَالَه لَكُم فَعَنّى يَقُولُهُ ، وَمٰا اَدّاهُ اِلَيْكُمْ فَعنّى يُوٴَدِّيْهِ

‘This man Abu Amr (Hazrat ‘Uthman b. Sa’eed (r.a.)) is a reliable and trustworthy person. Whatever he relates to you is from my side. Whatever he gives to you is from us.’ 7

Imam’s (a.s.) narration in favour of Hazrat ‘Uthman b. Sa’eed (r.a.) underlines the level of Imam’s (a.s.) trust and confidence in him. Moreover, it underscores another important fact - Hazrat ‘Uthman b. Sa’eed (r.a.) performed some critical duties i.e. to convey Imam’s (a.s.) message and commands to the Shias. The duty of the Shias was to accept this communication and implement it.

After Imam Hadi’s (a.s.) martyrdom, Ahmed b. Ishaaq Qummi (r.a.) once again approached Imam Hasan al-Askari (a.s.) and repeated his previous query who responded thus:

هٰذا ابوعَمرو الثقةُ الْاَمِيْنُ المَاضى وثقتِى فى المَحيَا وَالْمَمَاتِ فَمَا قَالَهُ لَكم فَعَنِّى يقُولُهُ وَمٰا اَدَّىٰ اليْكم فَعَنِّى يُوٴدِّيْهِ

‘This man Abu Amr (Hazrat ‘Uthman b. Sa’eed (r.a.)) is a reliable and trustworthy person. He was dependable for the previous Imam and is dependable and reliable even for me in my lifetime and even after my death. Whatever he conveys to you is from our side and everything he gives to you is from us.’ 8

Deputyship of Imam az-Zaman (a.t.f.s.)

Imam Hasan al-Askari (a.s.) appointed Hazrat ‘Uthman b. Sa’eed (r.a.) as the first special deputy of Imam az-Zaman (a.t.f.s.) in the presence of 40 Shias.

Some Shias like Ja’far b. Muhammad b. Malik al-Fazari, Ali b. Bilal, Ahmed b. Helal, Muhammad b. Muawiyah b. Hakeem, Hasan b. Ayyub b. Nuh have all narrated that they approached Imam Hasan al-Askari (a.s.) specifically to inquire from him about his successor. They recount, “In addition to us, there were 40 other people who were present with Imam (a.s.).

Then Hazrat ‘Uthman b. Sa’eed (r.a.) rose and asked Imam Hasan al-Askari (a.s.), “O son of Allah’s Apostle! We wish to ask you a question of which we are sure you are aware.” Imam (a.s.) replied, “O ‘Uthman, be seated.”

All of a sudden the expression on Imam’s (a.s.) face changed and he went out of the room after ordering us to stay in our places and not follow him outside. We did as Imam (a.s.) commanded us. After some time, Imam (a.s.) called out ‘Uthman b. Sa’eed’s (r.a.) name and the latter rose.

Then Imam (a.s.) said, ‘Should I inform you about the reason why you all are here?’ All of us said, ‘O son of Allah’s Apostle! Please inform us.’ Imam (a.s.) revealed, ‘So that you may know who is the Imam after me.’ The members in the assembly replied, ‘Yes. We just saw a young child whose face was beautiful like a part of the moon and looked very similar to you.’

Imam (a.s.) informed, ‘After me, he is your Imam and my successor. Obey him and do not scatter in confusion about him else your religion will be destroyed. After this meeting you shall never see him again until his appointed time. That is why take whatever news you get from ‘Uthman b. Sa’eed (r.a.).

فَهُوَ خَلِيْفَةُ اِمَامِكُمْ وَالْاَمْرُ اِلَيْهِ

‘He is the deputy of your Imam and deputyship is for him alone.’9

‘Uthman B. Sa’eed (r.a.) - The Chief of the Deputies

Imam Hasan al-Askari (a.s.) wrote a lenghty letter to Ishaaq b. Ismail Nishapouri, stating, ‘Don’t leave the city until you meet ‘Uthman b. Sa’eed (r.a.). Convey to him my salaam. He is trustworthy, pious and reliable and is most proximate to us.

فكُلُّ مَايُحْمَلُ اِلَيْنَا مِنْ كُلِّ شَئٍى مِن النَّواحِى فَاِلَيْهِ يَصِيْرُ آخِرُ اَمْرِهِ لِيُوصِلَ ذٰلِكَ اِلَيْنَا

‘All the wealth that is collected from various places for us, is first accumulated with ‘Uthman b. Sa’eed (r.a.) so that it reaches us safely.’10

Imam’s (a.s.) letter emphasises an important point. All cities where the Shias used to inhabit had deputies. These deputies collected money by way of Khums, Zakaat, etc. from the Shias on behalf of Imam (a.s.). These deputies collectively transmitted all this money to Hazrat ‘Uthman b. Sa’eed (r.a.), who in turn finally submitted it to Imam (a.s.) himself.

The Religious and Political Scenario of the Time

If one casts even a cursory glance at the political and religious scenario at the time of Minor Occultation (غيبتِ صغري ), he will appreciate the significance of the deputyship of Hazrat ‘Uthman b. Sa’eed (r.a.). The government had appointed spies in every nook and corner so as to keep a close watch on the Shias of Imam (a.t.f.s.), especially the trusted and reliable Shias who were known to be proximate to Imam (a.t.f.s.).

As if the government’s persecution was not enough, the differences between the Shias and outbreak of various sects only added to the confusion. Under such trying circumstances, deputyship was an impossible task. However, under Imam’s (a.t.f.s.) constant supervision and guidance, the Shias were rescued from the darkness of doubt and uncertainty and were steered towards the light of guidance and certainty. Being the special deputy of Imam Mahdi (a.t.f.s.), Hazrat ‘Uthman b. Sa’eed (r.a.) played a very important role in this regard.

The criticality of his role can never be fully comprehended and appreciated. On the one hand, he had to unite the Shias who had split into many sects. On the other hand, he had to contend with Ja’far ibn Ali Naqi the government’s candidate for the role of Shiite leadership. To challenge Ja’far was a monumental task. On the martyrdom of Imam Hasan al-Askari (a.s.), Ja’far usurped the mantle of Imam’s (a.s.) successorship, which gave him the right to lead the Shias after Imam (a.s.).

Shaikh Mufid (r.a.) writes in his book ‘Kitabul Irshad’: ‘After the martyrdom of Imam Hasan al-Askari (a.s.) when Ja’far b. Ali Naqi saw that their Imam (a.s.) did not have a successor, he usurped his (a.s.) property, imprisoned his (a.s.) maids and the women of the household and said evil things about his (a.s.) companions who were steadfast in their faith that Imam (a.s.) had a son and were waiting for his reappearance. He threatened them but they did not pay attention to him.

Finally, Ja’far approached the Caliph of the time and sought his assistance to claim the position of his brother (Imam Hasan al-Askari (a.s.)). He paid a huge amount to the government by way of bribe, but failed miserably in his evil plans.’11

Hazrat ‘Uthman b. Sa’eed (r.a.) had to face the uphill task of Ja’far’s claim of Imamat, his standing to lead the funeral prayers of Imam (a.s.) and creating doubts about the Imamat of Imam az-Zaman (a.t.f.s.).

He provoked the government of the time to help him in his cause, he imprisoned the Ahlul Bayt (a.s.) and persecuted them and sought religious dues (khums, zakat) from the people. Under these grievous circumstances Hazrat ‘Uthman b. Sa’eed (r.a.) with the help of Imam az-Zaman (a.s.) humiliated Ja’far and protected the status and Imamat of Imam az-Zaman (a.t.f.s.).

When the Shias heard of Ja’far’s claim and his usurping Imam’s (a.s.) property and seeking help from Bani Abbas, some of them consulted Hazrat ‘Uthman b. Sa’eed (r.a.) and requested for a ‘Tawqee’ from Imam az-Zaman (a.t.f.s.) to clarify the matter and remove all suspicion and doubts once and for all. Our readers should find the following incident very interesting.

Ja’far b. Ali wrote a letter to a follower of Imam Mahdi (a.t.f.s.), “I am the Imam after my brother and I have the knowledge of the permissible and the prohibited and all other sciences with me.” When the companion received the letter, he became sorrowful. He took the letter to Ahmad b. Ishaaq, a close confidante of Imam Hasan al-Askari (a.s.).

Ahmad b. Ishaaq wrote a letter to Imam az-Zaman (a.t.f.s.) enclosing Ja’far’s letter. He gave it to ‘Uthman b. Sa’eed (a.s.) to be forwarded to Imam az-Zaman (a.t.f.s.). Imam (a.t.f.s.) gave a very strong-worded reply and refuted the Imamat of Ja’far. Following is the extract of Imam’s (a.t.f.s.) letter:

‘This defrauder (Ja’far) has falsified Allah and has claimed Imamat. We do not know on what basis he has made such a claim. If he claims knowledge in the Ahkam and Fiqh of Allah’s religion, then by Allah, he is not able to distinguish between the permissible and the prohibited. He cannot distinguish between the clear and ambiguous verses of the Holy Quran.

He is not even aware about the limits and timings of namaz. And if he is having certainty about his piety then by Allah he has forsaken namaz for forty days. His claim should be based on a miracle. Let him forward his miracle and if he has proof then he should explain it.’12

It was with the representation of Hazrat ‘Uthman b. Sa’eed (r.a.) that such letters could reach Imam (a.t.f.s.) and Ja’far failed in his nefarious plans. Once in a gathering Hazrat ‘Uthman b. Sa’eed (r.a.) said, ‘The caliph (Mu‘tamid al-Abbasi) thought that Imam Hasan al-Askari (a.s.) left this world without appointing his successor and gave his inheritance to such a person (Ja’far) who did not deserve it. The followers of Imam (a.s.) were patient on it and were vacillating in a state of confusion. Nobody dared to recognise him and help him or to convey something to him.’13

Hazrat ‘Uthman B. Sa’eed (r.a.) In Baghdad

After the martyrdom of Imam Hasan al-Askari (a.s.), the first representative of Imam az-Zaman (a.t.f.s.) came to Baghdad from Samarrah on the order of Imam (a.s.). The reason being that the government vigilance and control in Samarrah was very strict and it had relatively ignored Baghdad. Samarrah was the capital of the Abbasi government.

Mu‘tamid was appointed as ruler on 12th Rajab, 256 A.H. Till the end of his rule, Samarrah remained the capital. In 279 A.H., the capital was shifted to Baghdad. Till that time Baghdad was the Shiite center.

The migration to Baghdad helped Hazrat ‘Uthman b. Sa’eed (r.a.) to keep in touch with the Shias residing in different places. In this way, his activities spread to different areas and were not restricted only to Baghdad. If he was in Samarrah or if Baghdad had been the capital of the Abbasides, then this would have been very difficult.14

His (r.a.) Mode of Operation

Hazrat ‘Uthman b. Sa’eed (r.a.) had appointed some agents in Baghdad who used to coordinate with the other agents of Iraq and other areas. People met these agents in Baghdad, who collected the wealth and accepted the letters and queries from the Shias and forwarded them to Hazrat ‘Uthman b. Sa’eed (r.a.) and he in turn forwarded the same to Imam (a.s.)

Hajiz bin b. Yazid al-Washsha, Ahmed b. Ishaaq Ashari, Muhammad b. Ahmad b. Ja’far Qattaan and Ahmad b. Ishaaq Qummi were initially the representatives of Imam Hasan al-Askari (a.s.) in Qum, Iran. After the martyrdom of Imam Hasan al-Askari (a.s.) they returned to Baghdad as helpers of Hazrat ‘Uthman b. Sa’eed (r.a.).

Muhammad b. Ahmad Qattaan had taken up the work of selling clothes so that nobody could cast any doubt on his real purpose. The other agents delivered the letters and wealth wrapped in a cloth to him and he forwarded it to Hazrat ‘Uthman b. Sa’eed (r.a.).

History is replete with such incidents wherein the special representatives employed such ingenious methods to protect Imam (a.t.f.s.) and his Shias. The wealth used to reach Imam (a.t.f.s.) without anybody learning about his (a.t.f.s.) actual abode.

His (r.a.) Demise

The duration of his deputyship and the exact date of his demise has not got wide coverage in books of history and traditions. But it is clear that the combined duration of his own deputyship and that of his son Hazrat Muhammad b. ‘Uthman (r.a.) was 45 years.

Janabe Bahrul ‘Uloom (r.a.) has recorded that Hazrat ‘Uthman b. Sa’eed (r.a.) expired in 264 A.H. or 265 A.H.

Ali Ghaffarzadeh in his book has narrated from historians and scholars that the death of Hazrat ‘Uthman b. Sa’eed (r.a.) took place before 267 A.H.15

His Grave

He is buried near western Baghdad inside Shaare Maidan in Masjid Zarab.16

Today there is market near his grave and one has to pass through several small lanes to reach the grave. Due to this, some visitors (Zaaireen) avoid going for his ziyarat. His ziyarat has a lot of merit and is similar to meeting him when one comes to meet Imam (a.t.f.s.), as he was Imam’s (a.t.f.s.) deputy.

Obituary

After the demise of Hazrat ‘Uthman b. Sa’eed (r.a.), Imam (a.t.f.s.) wrote a condolence letter to his son, Muhammad:

“Surely we are from Allah and we will return to Him. We submit ourselves to His command. Your father devoted his entire life to goodness and right till the end. He was praiseworthy. May Allah have mercy on him and include him with His friends and the Imams (a.s.). He continuously endeavoured and struggled in the affairs of his Imams (a.s.) till he met Allah, the High, and the Imams (a.s.). May Allah make his face contented and happy.’17

Notes

1. Ghaibat al-Shaikh at-Tusi, pg. 353

2. Ghaibat al-Shaikh at-Tusi (r.a.), pg. 354

3. Rozgar Rehai Az Kaamil al-Sulaiman, vol. 1, pg. 291

4. Ghaibat al-Shaikh at-Tusi (r.a.), pg. 354

5. Pazoohashi Piraamun-e-Zindagani Nuwwab-e-Khaas al-Imam-e-Zaman (a.s.) by Ali Ghaffarzadeh, pg. 106

6. Pazoohashi Piraamun, pg. 109-10

7. Bihar al-Anwar, vol. 51, pg. 344

8. Bihar al-Anwar, vol. 51, pg. 344

9. Bihar al-Anwar vol. 51, pg. 346

10. Bihar al-Anwar vol. 50, pg. 323

11. Kitabul Irshad, chap. 34

12. Pazoohashi Piraamun, pg. 128, narrating from Ehtejaaj al-Tabarsi, vol. 2, pg. 468

13. Usule Kafi, vol.2, pg. 121, Persian edition

14. Pazoohashi Piramun, Pg. 130

15. Pazoohashi Piramun, pg. 144

16. Bihar al-Anwar, vol. 51, pg. 347

17. Bihar al-Anwar, vol. 51, pg. 349

The Need for Representation

As we are aware, occultation is of two types: the Minor Occultation and the Major Occultation with the former being the foundation for the latter.

Imam Hasan al-Askari (a.s.) was martyred in 260 A.H., within 5 years of the birth of Imam al-Mahdi (a.t.f.s.) in 255 A.H. Immediately after his martyrdom, the soldiers of the Abbassid Caliph surrounded his house. They were in search of his son, who was his successor.

These historical incidents in themselves are a proof of the danger to the life of Imam Hasan al-Askari’s (a.s.) son. Occultation was thus necessary for the protection of Imam Mahdi’s (a.t.f.s.) life and for the continuity of the institution of Imamat and successorship of prophethood.

The Holy Prophet (s.a.w.s.) had already prophesied about this:

ثُمَّ يَغِيْبُ عَنْهُمْ اِمَامُهُمْ مَآ شَآءَ اللهُ وَ يَكُوْنُ لَه غَيْبَتَانِ …

‘Then till Allah desires, their Imam will be hidden from them and he will have two occultations...’ 1

Selection of the Special Representatives

Subsequent to the martyrdom of Imam Hasan al-Askari (a.s.), the Shias were enveloped in the darkness of doubt and indecision. The demise of Imam (a.s.) was not the sole reason for their condition, essentially it was also due to the political situation prevailing at that time.

The atmosphere of fear and anxiety unleashed by the Abbassid Caliphs on the Shias and the lack of direct contact with the Imam (a.s.) aggravated things further. Soon the Shias disintegrated into different sects.

The martyrdom of Imam Hasan al-Askari (a.s.) disturbed the Shias even more. The situation worsened to such an extent that many Shias despaired of their faith. Such conditions marked the beginning of the minor occultation. Imam az-Zaman (a.s.) was physically absent from the midst of the people.

To ensure his safety and well-being, Imam Hasan al-Askari (a.s.) had not introduced him to everyone, but only to the innermost circle of his Shias. In the words of Shaykh Mufid (a.r.), ‘To the extent that he [Imam Hasan al-Askari (a.s.)] had not introduced his son to a large group of his followers’.2

However, it was not as if Imam Hasan al-Askari (a.s.) had not introduced his son and successor at all. The introduction was made, but only to the trustworthy ones. Ahmad b. Ishaaq al-Qummi was informed through a letter. He was instructed to inform reliable people about the birth of Imam Mahdi (a.t.f.s.). Also, care was taken to ensure that this news did not break out to the general masses.

Some Incidents

(i) Some descendants of Janabe Abu Talib (a.s.) stayed in Medina. They were true believers, having complete faith that the son of Imam Hasan al-Askari (a.s.) would be the twelfth Imam. However, after the martyrdom of Imam Hasan al-Askari (a.s.) some of them turned apostates (i.e. they turned away from Shiaism).3

(Although they were Shias of Hazrat Ali (a.s.), they deviated after the demise of Imam Hasan al-Askari (a.s.))

(ii) Muhammad b. Ibrahim was confused after the martyrdom of the eleventh Imam (a.s.). This was despite the fact that his father Ibrahim b. Mahziyar was a representative of Hazrat Wali al-’Asr (a.s.) in Ahwaz. Sheikh Kulaini (a.r.) narrates that when the father of Muhammad b. Ibrahim died, some amount of Khums (Sihm ul-Imam) was in his possession.

His father had mentioned in his will that he should be careful about the Sihm ul-Imam and it should reach to the correct person. In a state of confusion, Muhammad b. Ibrahim carried the money to Iraq. He decided to hand over the amount only after a satisfying proof was presented to him.

Later, a messenger came to his house and advanced some convincing signs about the money and took custody of it. Muhammad b. Ibrahim became distressed and few days had not passed when he received a letter appointing him as a representative in his father’s place.4

(iii) Sheikh Saduq (a.r.) narrates from Abu Raje Misri, ‘Two years after the demise of Imam Hasan al-Askari (a.s.), I undertook a journey to search for his successor but I failed in my mission. In the third year while I was still seeking Imam Hasan al-Askari’s (a.s.) successor in Medina, Abu Ghanim invited me to his house one evening.

At that time, a thought crossed my mind that if at all there was any son of Imam (a.s.) then after three years he would definitely have made himself known. Suddenly a voice reached my ears, ‘O Nasr b. Abdullah (Abu Raje), ask the Egyptians whether they have seen the Prophets (a.s.) in whom they believe?’ Abu Raje says, ‘Till then I was unaware of my father’s name as I was born in Madyan and Naufali had brought me to Egypt. After my father’s death I was brought up in Egypt. Listening to this I got up. Instead of going to Abu Ghanim’s place I took the road to Egypt.5

(iv) Hasan b. Abdul Majid says, ‘I was in doubt about Hajiz b. Yazid (he was one of the representatives of Imam az-Zaman (a.t.f.s.) in Baghdad and among the foremost assistants of ‘Uthman b. Sa’eed (r.a.)). Then I collected some money and reached Saamarrah. There I received a letter stating, “It is not proper to doubt about us or about those who are helpers in our affairs. Whatever you have brought with you, deposit it in the custody of Hajiz b. Yazid’.6

There are many such incidents in the books of traditions. Nevertheless, such doubts and confusions led to the disintegration of Shiaism into many sects. Al-Ma’sudi in ‘Muroojuz Zahab’ mentions about twenty such sects. Sa’d Qummi in ‘Al Maqaalaat wal Feraq’ has mentioned 15 such sects. While Nawbakhti in ‘Firaq ‘ush-Shia’ and Sheikh Mufid (a.r.) in ‘Fusool-ul-Mukhtaar’ have named fourteen sects each. Shahrastani in ‘Al Milal wa al-Nahal’ has mentioned eleven sects.

It is famous among the scholars that after the demise of Imam Hasan al-Askari (a.s.), the Imamites (Shias) were divided into fourteen sects and according to the contemporary ulema these 14 sects from the aspect of beliefs, form 5 sects.

Currently, only the Imamiyyah sect (believers in the Imamat of Imam Mahdi (a.s.)), among all others, has survived.

Reminder

We observe that despite the foresight and anticipation of the Shias of that time, they were afflicted with doubt and skepticism. Imam az-Zaman (a.t.f.s.), who never forgets his Shias has himself declared:

“We are neither negligent of your affairs nor are we forgetful of your remembrance. If it was not so, calamities would have surrounded you and enemies would have crushed you.”

Surely, if it wasn’t for the link between the noble and extraordinary Shias and Imam az-Zaman (a.t.f.s.), the entire foundation of Shiaism would have been decimated.

To avoid such a scenario, in the initial period of occultation, Imam az-Zaman (a.s.) maintained contact with the Shias through the special representatives. The common people were thus trained to live without an apparent Imam for a long period. This contact satisfied the people who were denied even a glance of their leader.

The Important Role of the Representatives

The leadership of the four special representatives transformed the conditions of the Shias for the better. The Shias were saved from disintegration and deviation. Of course, this was possible only with the guidance of Imam az-Zaman (a.s.).

The era of the first representative was marked with the presence of many groups having variant views vis-a-vis the son of Imam Hasan al-Askari (a.s.). However, the era of the second representative witnessed a successful transition, as his teachings prevailed among the Shias, thereby weakening the other groups.

Consequently, at the time of the third and the fourth representatives, the new generation of Shias had become acquainted with the true Shiite beliefs. They considered the words of the special representatives as the words of Imam az-Zaman (a.t.f.s.) himself and they were desirous of meeting him.

Same Signature in Every Tawqee’

The belief of the new generation was strengthened by the presence of the same signature in all the letters issued to the four representatives. The fourth (and last) special representative was issued the last letter, which announced the termination of the minor occultation and the onset of the major occultation. The foundation of the major occultation of Imam az-Zaman (a.s.) was laid with the help of the minor occultation.

Under these circumstances the Shias were united. Shaykh Mufid (a.r.) in 373 A.H. while writing the book, ‘Al Fusool-ul-Mukhtaarah’ records that out of the fourteen sects only the Imamiyyah sect survived. He further writes that this sect had the maximum number of scholars, visionaries, righteous ones, worshippers, jurists, traditionalists, linguists and poets. As these personalities were the leaders and were highly revered in society, the Shia Imamiyyah led an honourable existence.7

Purpose of Representation

Representation had two basic objectives:

(i) Mentally preparing the masses for the major occultation and gradually habituating them to live in the period of occultation. At the same time they had to safeguard the people from any negligence towards the matter of occultation. Had Imam (a.t.f.s.) directly gone into occultation, people would have denied his very existence and would have deviated. The special representatives of Imam az-Zaman (a.t.f.s.) in the minor occultation prepared the people mentally for the major occultation.

(ii) Guiding the lovers and followers of Imam az-Zaman (a.s.) and protecting the unity of the Shia community. To a certain extent the special representatives filled the void created by the occultation of Imam (a.t.f.s.). Through them, Imam (a.t.f.s.) guided his Shias and ensured that no adversity touched them in his absence.

The deviation that would have occurred without the special representation is unimaginable.

Lastly, let us discuss some of the general responsibilities of the special representatives:

a) Concealing the abode of Imam Mahdi (a.t.f.s.)

This responsibility involved two facets. The dwelling of Imam (a.t.f.s.) was to be concealed not only from the enemies but also from the Shias. They prohibited their local representatives from even mentioning the name of Imam (a.t.f.s.) among the general masses. The Shias were thus protected from the Abbassides.

On the other hand they were also responsible for proving the existence of Imam (a.t.f.s.) among the reliable Shias to prevent any doubt from creeping in their beliefs. In some instances they even arranged meetings or indicated a place for meeting Imam (a.t.f.s.) to reliable people so as to disperse the cloud of uncertainty.

We shall further enlighten our readers about the responsibilities of the special representatives in the brief life-sketch of the second representative, Janab Muhammad b. ‘Uthman Ibn Sa’eed (a.r.). Insha-Allah.

b) Preventing the disintegration among the Shias:

We have mentioned this point in some detail in the preceding paragraphs.

c) Resolving the religious and legal problems and explaining beliefs and knowledge:

They were the channels for presenting religious and legal problems of the Shias before Imam (a.t.f.s.) and conveying Imam’s (a.t.f.s.) reply to the people. One can find a number of questions and their replies during the time of the second representative.

d) Contending the false claimants of Mahdaviyat:

This too will be discussed Insha-Allah in detail in the life history of the second representative.

e) The collection and distribution of the wealth of Imam (a.t.f.s.):

The special representatives collected the share of Imam (a.t.f.s.) from the Shias and their own local representatives. It was then presented to Imam (a.t.f.s.) and expended according to his (a.s.) instructions.

f) Appointing local representatives

The practice of appointing local representatives was prevalent since the time of the previous Imams (a.s.). This practice continued during the occultation of Imam Mahdi (a.t.f.s.). The local representatives were appointed by the special representatives.

Sometimes the local representatives got the opportunity to meet Imam (a.t.f.s.) along with the special representatives. Some local representatives got the honor of meeting Imam (a.t.f.s.) once, while others got this grace several times. The second special representative had ten local representatives in Baghdad. The highest among them was Janab Husain b. Rauh (a.r.) who later went on to become the third special representative.

We now proceed with the details of the life histories of the special representatives.

Notes

1. Bihar al-Anwar, Vol. 52, Pg. 380

2. Kitabul Irshad, pg. 345

3. Al-Kaafi, vol. 2, Kitab al-Hujjah, Chapter of Birth of Sahebuz Zaman (a.t.f.s.)

4. Ibid., Vol.2, Pg. 456

5. Kamaaluddin, by Shaykh Saduq, vol.2, pg. 491, chap. 25, tradition 15

6. Al-Kafi, vol. 2, Chapter of birth of Imam (a.s.)

7. Peeramun Zindagi al-Nawwaab al-Khassa al-Imam al-Zaman (a.s.), p. 84

The first deputy - Hazrat ‘Uthman b. Sa’eed al-Amri (r.a.)

Hazrat ‘Uthman b. Sa’eed (r.a.) was the first special deputy of Imam Mahdi (a.t.f.s.) in Minor Occultation (غيبتِ صغري ). The renowned Shiite scholar, Shaikh Muhammad b. Hasan at-Tusi (r.a.) records in his illustrious book, ‘Ghaibat’ “Among the companions that the infallible Imams (a.s.) considered as virtuous and pious was Hazrat ‘Uthman b. Sa’eed al-Amri (r.a.). Imam Ali Naqi al-Hadi (a.s.) and Imam Hasan al-Askari (a.s.) have spoken highly of him and he was their most trusted companion.’1

His Name And Title

‘Uthman was his name and his father Sa’eed. His name in Rijaal al-Kashi is recorded as ‘Hafs b. Amr’, but other scholars of Ilm al-Rijaal (science of narrators of traditions) have considered this erroneous. His name is widely recorded as ‘Uthman b. Sa’eed.

He has been attributed with 2 agnomens (Kuniyyat) - Abu Amr and Abu Muhammad. He was called Abu Amr since his grandfather’s name was Amr. He was called Abu Muhammad because of his son Muhammad.

In books of Rijaal and traditions he is referred to as Abu Amr. However, in Safinatul Behar and Bihar al-Anwar, he is referred to as Abu Muhammad.

Among Shias Hazrat ‘Uthman b. Sa’eed (r.a.) is known by four titles.

1. Saman / Zayyat (Oil Vendor)

Hazrat ‘Uthman b. Sa’eed (r.a.) took up the profession of oil-vending to camouflage his more critical duties and responsibilities of deputyship from the masses in general and the tyrant kings of Bani Abbas in particular. In this way, he protected his own life and the lives of Shias from the persecution of the Bani Abbas.

He had a very ingenious way of operating. He would collect all the money and trusts from the Shias for Imam Hasan al-Askari (a.s.). Out of fear of the Bani Abbas caliphs, he would conceal all money and trusts in his oil barrels so as to escape the scrutiny of the common masses. In this way, he could safely courier everything to Imam Hasan al-Askari (a.s.).2

To keep his position of deputyship secret, he used to supply oil and other goods to the army.3

2. Asadi

He was a member of the Bani Asad clan and was therefore also famous as ‘Asadi’.

3. al-Askari

He used to reside in Samarra, in a place called ‘Askar’ which implies a military cantonement.

4. Amri

Scholars are unanimous that ‘Amri’ was one of his titles. However, scholars of Ilme-Rijaal have given differing reasons for this title. The illustrious scholar Muhammad b. Hasan Shaikh at-Tusi (r.a.) has explained,

‘First of all he was referred to as Amri due to his grandfather whose name was ‘Amr’. Some scholars have recorded that Imam Hasan al-Askari (a.s.) did not like that the names ‘Uthman (name of third caliph) and Abu Amr should combine in one person. That is why he ordered ‘Uthman to change his Kuniyyat from Abu Amr to Amri.4

Special Deputy of Three Imams (a.s.)

Shaikh at-Tusi (r.a.) records that at the tender age of 11 years, Hazrat ‘Uthman b. Sa’eed (r.a.) swore allegiance to Imam Ali Naqi (a.s.) and commenced serving Imam (a.s.). Shaikh at-Tusi (r.a.) has discussed the companions of Imam Hasan al-Askari (a.s.) in detail. While mentioning about Hazrat ‘Uthman b. Sa’eed (r.a.), he says, “He was an oil trader famous as Abu Amr. He was an esteemed and reliable companion in the eyes of Imam (a.s.), and was also Imam’s (a.s.) special deputy.” The statement of Shaikh at-Tusi (r.a.) makes it clear that he was deputy of three Imams (a.s.).

He further records that he was also a special deputy of Imam az-Zaman (a.t.f.s.) and enjoyed an elevated and eminent status among the Shias of that period. Likewise, Ibn Dawood al-Hilli in his Rijaal, Marhoom al-Qahyaai in his Majmaul Rijaal and Sayyid Muhammad Mahdi Bahrul Uloom (r.a.) in his Rijaal have recorded this fact. This has also been mentioned in several other books of Rijaal like Tanqeehul Maqaal, Qamoos al-Rijaal, Mojam-o-Rijaalil Hadis.5

Note

Dr. Jasim Husain in his ‘Tarikh al-Siyaasi al-Ghaibat al-Imam al-Dawazdahum (a.t.f.s.)’ has reported that Hazrat ‘Uthman b. Sa’eed (r.a.) was among the companions of Abu Ja’far al-Saani Imam Muhammad Taqi al-Jawad (a.s.). Likewise Ibn Shahr al-Aashub in ‘Manaaqib al-Abi Talib (a.s.)’, Shaikh Abbas Qummi (r.a.) in Safinatul Behar and Allamah al-Hilli (r.a.) have recounted this fact.

Ali Ghaffarzadeh in his ‘Pazoohashi Piraamun -e-Zindagani Nuwwab-e-Khaas e-Imam -e-Zaman (a.t.f.s.)’ has rejected the fact that Hazrat ‘Uthman b. Sa’eed (r.a.) was the deputy of Imam Jawad (a.s.). He writes, ‘Anyone who is even briefly acquainted with the lives of the Imams (a.s.) and Minor Occultation (غيبتِ صغري ) will know that Hazrat ‘Uthman b. Sa’eed (r.a.) was not a deputy nor a companion of Imam Jawad (a.s.). This is not an established fact of history and there is no chain of narration to support such an idea.’

After making this claim, Ali Ghaffarzadeh has outlined the names of scholars who have recorded in their books that Hazrat ‘Uthman b. Sa’eed (r.a.) was not a companion of Imam Jawad (a.s.).

i. Hajj Muhammad Ardabili (r.a.) in his book ‘Jaameul Ruwaat’

ii. Shaikh Abdullah Mamqaani (r.a.) in ‘Tanqeehul Maqaal’

iii. Allamah Shustari (r.a.) in ‘Qaamoosul Rijaal’

iv. Ayatullah al-Uzma al-Khu’i (r.a.) in ‘Mojamul Rijaal’

After referring to the books of these scholars Ali Ghaffarzadeh concludes that Hazrat ‘Uthman b. Sa’eed (r.a.) was not among the companions of Imam Jawad (a.s.).6

It is possible that he did spend a few years under the Imamat of Imam Jawad (a.s.), but may have been too young to qualify for companionship.

His (r.a.) Status in the Words of Imams (a.s.)

Ahmed b. Ishaaq Qummi (r.a.) narrates, ‘I was in the presence of Imam Ali Naqi al-Hadi (a.s.). I said, ‘O my master! At times I have the good fortune of meeting you and at times I am deprived of this blessing. It is not always possible for me to be in direct contact with you. Under such circumstances, who should I contact and whose commands should I obey?’ Imam (a.s.) informed me,

هٰذَا اَبُوْ عَمْرو الثِّقَةُ الْاَمينُ مٰا قَالَه لَكُم فَعَنّى يَقُولُهُ ، وَمٰا اَدّاهُ اِلَيْكُمْ فَعنّى يُوٴَدِّيْهِ

‘This man Abu Amr (Hazrat ‘Uthman b. Sa’eed (r.a.)) is a reliable and trustworthy person. Whatever he relates to you is from my side. Whatever he gives to you is from us.’ 7

Imam’s (a.s.) narration in favour of Hazrat ‘Uthman b. Sa’eed (r.a.) underlines the level of Imam’s (a.s.) trust and confidence in him. Moreover, it underscores another important fact - Hazrat ‘Uthman b. Sa’eed (r.a.) performed some critical duties i.e. to convey Imam’s (a.s.) message and commands to the Shias. The duty of the Shias was to accept this communication and implement it.

After Imam Hadi’s (a.s.) martyrdom, Ahmed b. Ishaaq Qummi (r.a.) once again approached Imam Hasan al-Askari (a.s.) and repeated his previous query who responded thus:

هٰذا ابوعَمرو الثقةُ الْاَمِيْنُ المَاضى وثقتِى فى المَحيَا وَالْمَمَاتِ فَمَا قَالَهُ لَكم فَعَنِّى يقُولُهُ وَمٰا اَدَّىٰ اليْكم فَعَنِّى يُوٴدِّيْهِ

‘This man Abu Amr (Hazrat ‘Uthman b. Sa’eed (r.a.)) is a reliable and trustworthy person. He was dependable for the previous Imam and is dependable and reliable even for me in my lifetime and even after my death. Whatever he conveys to you is from our side and everything he gives to you is from us.’ 8

Deputyship of Imam az-Zaman (a.t.f.s.)

Imam Hasan al-Askari (a.s.) appointed Hazrat ‘Uthman b. Sa’eed (r.a.) as the first special deputy of Imam az-Zaman (a.t.f.s.) in the presence of 40 Shias.

Some Shias like Ja’far b. Muhammad b. Malik al-Fazari, Ali b. Bilal, Ahmed b. Helal, Muhammad b. Muawiyah b. Hakeem, Hasan b. Ayyub b. Nuh have all narrated that they approached Imam Hasan al-Askari (a.s.) specifically to inquire from him about his successor. They recount, “In addition to us, there were 40 other people who were present with Imam (a.s.).

Then Hazrat ‘Uthman b. Sa’eed (r.a.) rose and asked Imam Hasan al-Askari (a.s.), “O son of Allah’s Apostle! We wish to ask you a question of which we are sure you are aware.” Imam (a.s.) replied, “O ‘Uthman, be seated.”

All of a sudden the expression on Imam’s (a.s.) face changed and he went out of the room after ordering us to stay in our places and not follow him outside. We did as Imam (a.s.) commanded us. After some time, Imam (a.s.) called out ‘Uthman b. Sa’eed’s (r.a.) name and the latter rose.

Then Imam (a.s.) said, ‘Should I inform you about the reason why you all are here?’ All of us said, ‘O son of Allah’s Apostle! Please inform us.’ Imam (a.s.) revealed, ‘So that you may know who is the Imam after me.’ The members in the assembly replied, ‘Yes. We just saw a young child whose face was beautiful like a part of the moon and looked very similar to you.’

Imam (a.s.) informed, ‘After me, he is your Imam and my successor. Obey him and do not scatter in confusion about him else your religion will be destroyed. After this meeting you shall never see him again until his appointed time. That is why take whatever news you get from ‘Uthman b. Sa’eed (r.a.).

فَهُوَ خَلِيْفَةُ اِمَامِكُمْ وَالْاَمْرُ اِلَيْهِ

‘He is the deputy of your Imam and deputyship is for him alone.’9

‘Uthman B. Sa’eed (r.a.) - The Chief of the Deputies

Imam Hasan al-Askari (a.s.) wrote a lenghty letter to Ishaaq b. Ismail Nishapouri, stating, ‘Don’t leave the city until you meet ‘Uthman b. Sa’eed (r.a.). Convey to him my salaam. He is trustworthy, pious and reliable and is most proximate to us.

فكُلُّ مَايُحْمَلُ اِلَيْنَا مِنْ كُلِّ شَئٍى مِن النَّواحِى فَاِلَيْهِ يَصِيْرُ آخِرُ اَمْرِهِ لِيُوصِلَ ذٰلِكَ اِلَيْنَا

‘All the wealth that is collected from various places for us, is first accumulated with ‘Uthman b. Sa’eed (r.a.) so that it reaches us safely.’10

Imam’s (a.s.) letter emphasises an important point. All cities where the Shias used to inhabit had deputies. These deputies collected money by way of Khums, Zakaat, etc. from the Shias on behalf of Imam (a.s.). These deputies collectively transmitted all this money to Hazrat ‘Uthman b. Sa’eed (r.a.), who in turn finally submitted it to Imam (a.s.) himself.

The Religious and Political Scenario of the Time

If one casts even a cursory glance at the political and religious scenario at the time of Minor Occultation (غيبتِ صغري ), he will appreciate the significance of the deputyship of Hazrat ‘Uthman b. Sa’eed (r.a.). The government had appointed spies in every nook and corner so as to keep a close watch on the Shias of Imam (a.t.f.s.), especially the trusted and reliable Shias who were known to be proximate to Imam (a.t.f.s.).

As if the government’s persecution was not enough, the differences between the Shias and outbreak of various sects only added to the confusion. Under such trying circumstances, deputyship was an impossible task. However, under Imam’s (a.t.f.s.) constant supervision and guidance, the Shias were rescued from the darkness of doubt and uncertainty and were steered towards the light of guidance and certainty. Being the special deputy of Imam Mahdi (a.t.f.s.), Hazrat ‘Uthman b. Sa’eed (r.a.) played a very important role in this regard.

The criticality of his role can never be fully comprehended and appreciated. On the one hand, he had to unite the Shias who had split into many sects. On the other hand, he had to contend with Ja’far ibn Ali Naqi the government’s candidate for the role of Shiite leadership. To challenge Ja’far was a monumental task. On the martyrdom of Imam Hasan al-Askari (a.s.), Ja’far usurped the mantle of Imam’s (a.s.) successorship, which gave him the right to lead the Shias after Imam (a.s.).

Shaikh Mufid (r.a.) writes in his book ‘Kitabul Irshad’: ‘After the martyrdom of Imam Hasan al-Askari (a.s.) when Ja’far b. Ali Naqi saw that their Imam (a.s.) did not have a successor, he usurped his (a.s.) property, imprisoned his (a.s.) maids and the women of the household and said evil things about his (a.s.) companions who were steadfast in their faith that Imam (a.s.) had a son and were waiting for his reappearance. He threatened them but they did not pay attention to him.

Finally, Ja’far approached the Caliph of the time and sought his assistance to claim the position of his brother (Imam Hasan al-Askari (a.s.)). He paid a huge amount to the government by way of bribe, but failed miserably in his evil plans.’11

Hazrat ‘Uthman b. Sa’eed (r.a.) had to face the uphill task of Ja’far’s claim of Imamat, his standing to lead the funeral prayers of Imam (a.s.) and creating doubts about the Imamat of Imam az-Zaman (a.t.f.s.).

He provoked the government of the time to help him in his cause, he imprisoned the Ahlul Bayt (a.s.) and persecuted them and sought religious dues (khums, zakat) from the people. Under these grievous circumstances Hazrat ‘Uthman b. Sa’eed (r.a.) with the help of Imam az-Zaman (a.s.) humiliated Ja’far and protected the status and Imamat of Imam az-Zaman (a.t.f.s.).

When the Shias heard of Ja’far’s claim and his usurping Imam’s (a.s.) property and seeking help from Bani Abbas, some of them consulted Hazrat ‘Uthman b. Sa’eed (r.a.) and requested for a ‘Tawqee’ from Imam az-Zaman (a.t.f.s.) to clarify the matter and remove all suspicion and doubts once and for all. Our readers should find the following incident very interesting.

Ja’far b. Ali wrote a letter to a follower of Imam Mahdi (a.t.f.s.), “I am the Imam after my brother and I have the knowledge of the permissible and the prohibited and all other sciences with me.” When the companion received the letter, he became sorrowful. He took the letter to Ahmad b. Ishaaq, a close confidante of Imam Hasan al-Askari (a.s.).

Ahmad b. Ishaaq wrote a letter to Imam az-Zaman (a.t.f.s.) enclosing Ja’far’s letter. He gave it to ‘Uthman b. Sa’eed (a.s.) to be forwarded to Imam az-Zaman (a.t.f.s.). Imam (a.t.f.s.) gave a very strong-worded reply and refuted the Imamat of Ja’far. Following is the extract of Imam’s (a.t.f.s.) letter:

‘This defrauder (Ja’far) has falsified Allah and has claimed Imamat. We do not know on what basis he has made such a claim. If he claims knowledge in the Ahkam and Fiqh of Allah’s religion, then by Allah, he is not able to distinguish between the permissible and the prohibited. He cannot distinguish between the clear and ambiguous verses of the Holy Quran.

He is not even aware about the limits and timings of namaz. And if he is having certainty about his piety then by Allah he has forsaken namaz for forty days. His claim should be based on a miracle. Let him forward his miracle and if he has proof then he should explain it.’12

It was with the representation of Hazrat ‘Uthman b. Sa’eed (r.a.) that such letters could reach Imam (a.t.f.s.) and Ja’far failed in his nefarious plans. Once in a gathering Hazrat ‘Uthman b. Sa’eed (r.a.) said, ‘The caliph (Mu‘tamid al-Abbasi) thought that Imam Hasan al-Askari (a.s.) left this world without appointing his successor and gave his inheritance to such a person (Ja’far) who did not deserve it. The followers of Imam (a.s.) were patient on it and were vacillating in a state of confusion. Nobody dared to recognise him and help him or to convey something to him.’13

Hazrat ‘Uthman B. Sa’eed (r.a.) In Baghdad

After the martyrdom of Imam Hasan al-Askari (a.s.), the first representative of Imam az-Zaman (a.t.f.s.) came to Baghdad from Samarrah on the order of Imam (a.s.). The reason being that the government vigilance and control in Samarrah was very strict and it had relatively ignored Baghdad. Samarrah was the capital of the Abbasi government.

Mu‘tamid was appointed as ruler on 12th Rajab, 256 A.H. Till the end of his rule, Samarrah remained the capital. In 279 A.H., the capital was shifted to Baghdad. Till that time Baghdad was the Shiite center.

The migration to Baghdad helped Hazrat ‘Uthman b. Sa’eed (r.a.) to keep in touch with the Shias residing in different places. In this way, his activities spread to different areas and were not restricted only to Baghdad. If he was in Samarrah or if Baghdad had been the capital of the Abbasides, then this would have been very difficult.14

His (r.a.) Mode of Operation

Hazrat ‘Uthman b. Sa’eed (r.a.) had appointed some agents in Baghdad who used to coordinate with the other agents of Iraq and other areas. People met these agents in Baghdad, who collected the wealth and accepted the letters and queries from the Shias and forwarded them to Hazrat ‘Uthman b. Sa’eed (r.a.) and he in turn forwarded the same to Imam (a.s.)

Hajiz bin b. Yazid al-Washsha, Ahmed b. Ishaaq Ashari, Muhammad b. Ahmad b. Ja’far Qattaan and Ahmad b. Ishaaq Qummi were initially the representatives of Imam Hasan al-Askari (a.s.) in Qum, Iran. After the martyrdom of Imam Hasan al-Askari (a.s.) they returned to Baghdad as helpers of Hazrat ‘Uthman b. Sa’eed (r.a.).

Muhammad b. Ahmad Qattaan had taken up the work of selling clothes so that nobody could cast any doubt on his real purpose. The other agents delivered the letters and wealth wrapped in a cloth to him and he forwarded it to Hazrat ‘Uthman b. Sa’eed (r.a.).

History is replete with such incidents wherein the special representatives employed such ingenious methods to protect Imam (a.t.f.s.) and his Shias. The wealth used to reach Imam (a.t.f.s.) without anybody learning about his (a.t.f.s.) actual abode.

His (r.a.) Demise

The duration of his deputyship and the exact date of his demise has not got wide coverage in books of history and traditions. But it is clear that the combined duration of his own deputyship and that of his son Hazrat Muhammad b. ‘Uthman (r.a.) was 45 years.

Janabe Bahrul ‘Uloom (r.a.) has recorded that Hazrat ‘Uthman b. Sa’eed (r.a.) expired in 264 A.H. or 265 A.H.

Ali Ghaffarzadeh in his book has narrated from historians and scholars that the death of Hazrat ‘Uthman b. Sa’eed (r.a.) took place before 267 A.H.15

His Grave

He is buried near western Baghdad inside Shaare Maidan in Masjid Zarab.16

Today there is market near his grave and one has to pass through several small lanes to reach the grave. Due to this, some visitors (Zaaireen) avoid going for his ziyarat. His ziyarat has a lot of merit and is similar to meeting him when one comes to meet Imam (a.t.f.s.), as he was Imam’s (a.t.f.s.) deputy.

Obituary

After the demise of Hazrat ‘Uthman b. Sa’eed (r.a.), Imam (a.t.f.s.) wrote a condolence letter to his son, Muhammad:

“Surely we are from Allah and we will return to Him. We submit ourselves to His command. Your father devoted his entire life to goodness and right till the end. He was praiseworthy. May Allah have mercy on him and include him with His friends and the Imams (a.s.). He continuously endeavoured and struggled in the affairs of his Imams (a.s.) till he met Allah, the High, and the Imams (a.s.). May Allah make his face contented and happy.’17

Notes

1. Ghaibat al-Shaikh at-Tusi, pg. 353

2. Ghaibat al-Shaikh at-Tusi (r.a.), pg. 354

3. Rozgar Rehai Az Kaamil al-Sulaiman, vol. 1, pg. 291

4. Ghaibat al-Shaikh at-Tusi (r.a.), pg. 354

5. Pazoohashi Piraamun-e-Zindagani Nuwwab-e-Khaas al-Imam-e-Zaman (a.s.) by Ali Ghaffarzadeh, pg. 106

6. Pazoohashi Piraamun, pg. 109-10

7. Bihar al-Anwar, vol. 51, pg. 344

8. Bihar al-Anwar, vol. 51, pg. 344

9. Bihar al-Anwar vol. 51, pg. 346

10. Bihar al-Anwar vol. 50, pg. 323

11. Kitabul Irshad, chap. 34

12. Pazoohashi Piraamun, pg. 128, narrating from Ehtejaaj al-Tabarsi, vol. 2, pg. 468

13. Usule Kafi, vol.2, pg. 121, Persian edition

14. Pazoohashi Piramun, Pg. 130

15. Pazoohashi Piramun, pg. 144

16. Bihar al-Anwar, vol. 51, pg. 347

17. Bihar al-Anwar, vol. 51, pg. 349