Alhassanain(p) Network for Heritage and Islamic Thought

Supplement 2

25- Al-Ka-fi: Sa‘d Ibn ‘Abdillah says, Al-Hasan Ibn al-Nadhr and Abu Saddam and a number of men talked after the demise of Abu Muhammad (a.s) about the money and the assets that were at the hands of the representatives as religious dues. They wanted to investigate the matter. Al-Hasan Ibn al-Nadhr came to Abu Saddam and said, “I want to go to Hajj.” Abu Saddam said, “Delay it this year.” “I am frightened in my sleeps,” said al-Hasan, “and I must go.” He conferred to Ahmad Ibn Ya‘la Ibn Hima-d and the men of the vicinity his final will with respect to some wealth of his and asked him not to give anything away except to the Imam’s hand after his rise.

Al-Hasan said, When I reached Baghdad, I rented a house and stayed there. One of the representatives came to me and brought me garments and dina-rs and placed them with me. I asked, “What are these?” He said, “It is what you see.” Then another representative came and did the same; and then another, until the house was full. Then Ahmad Ibn Isha-q brought me all of the khums that he was holding. As I was perplexed and was thinking what to do, his letter came to me, which said that when such and such time passes from the day, I had to bring the commodities. I left with the goods. There was a bandit on the road who robbed the road along with sixty other men.

I passed his area and Allah protected me from him. I reached al-‘Askar and disembarked; a letter came to me ordering me to bring the goods. I put them in two baskets of porters. When I reached the entrance hall of the house, there was a black man standing. He asked, “Are you al-Hasan Ibn al-Nadhr?” I said, “Yes.” He said, “Enter.

“I entered the house and then a room and emptied the baskets of the porters. In one corner of the room, there was a big number of breads; each one of the porters were given two loafs of bread and were let go. There was one room and a curtain draped over it. A call came from it, “O’ Hasan Ibn al-Nadhr, thank Allah for his favors over you and complain not, for Satan loves that you complain.” Two garments were brought to me and I was told, “Take them, for you will need them.” I took the garments and left. Sa‘d said, al-Hasan Ibn al-Nadhr returned and died in the month of Ramadan and was buried in the two garments.

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

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

25- الكافي: علي بن محمد، عن سعد بن عبد الله قال: إن الحسن بن النضر وأبا صدام وجماعة تكلموا بعد مضي أبي محمد فيما في أيدي الوكلاء وأرادوا الفحص فجاء الحسن بن النضر إلى أبي صدام فقال: إني اريد الحج فقال: أبو صدام أخره هذه السنة فقال له الحسن: إني أفزع في المنام ولابد من الخروج وأوصى إلى أحمد ابن يعلى بن حماد وأوصى للناحية بمال وأمره أن لا يخرج شيئا إلا من يده إلى يده بعد ظهوره. قال: فقال الحسن: لما وافيت بغداد اكتريت دارا فنـزلتها، فجاءني بعض الوكلاء بثياب ودنانير وخلفها عندي فقلت له: ماهذا؟ قال: هو ما ترى ثم جاءني آخر بمثلها وآخر حتى كبسوا الدار ثم جاءني أحمد بن إسحاق بجميع ماكان معه. فتعجبت وبقيت متفكرا فوردت علي رقعة الرجل: إذا مضى من النهار كذا وكذا فاحمل ما معك، فرحلت وحملت ما معي وفي الطريق صعلوك يقطع الطريق في ستين رجلا فاجتزت عليه وسلمني الله منه فوافيت العسكر ونـزلت فوردت علي رقعة أن احمل ما معك فصببته في صنان الحمالين. فلما بلغت الدهليز فإذا فيه أسود قائم فقال: أنت الحسن بن النضر فقلت: نعم، قال: ادخل فدخلت الدار، ودخلت بيتا وفرغت صنان الحمالين وإذا في زاوية البيت خبز كثير فأعطى كل واحد من الحمالين رغيفين واخرجوا وإذا بيت عليه ستر فنوديت منه: يا حسن بن النضر احمد الله على ما من به عليك ولا تشكن فود الشيطان أنك شككت. وأخرج إلي ثوبين وقيل لي: خذهما فتحتاج إليهما فأخذتهما وخرجت. قال سعد: فانصرف الحسن بن النضر ومات في شهر رمضان وكفن في الثوبين.

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

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

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

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

30- Al-Ka-fi: Al-Husain Ibn al-Hasan al-‘Alawi said, There was a man from the courtiers of Ru-zhasani and another man with him. He said to Ru-zhasani, “This man collects money and has representatives.” They mentioned the names of all of the representatives in the peripheries and the report was passed on to ‘Ubaidullah Ibn Sulayma-n, the minister.

The minister decided to seize them. The king said, “Search, where is this man. This is a grave matter.” ‘Ubaidullah Ibn Sulayma-n said, “Shall we seize the representatives?” “No,” said the king. “Instead, covertly send people whom they did not know with money. Whoever from them takes it, arrest him.” A letter came ordering that the news should be forwarded to all of the representatives not to take anything from anyone and to refrain from it and pretend to be ignorant of the matter.

A spy, whom he did not know, came to Muhammad Ibn Ahmad and said to him in private, “I have some money which I want to deliver.” Muhammad said to him, “You are mistaken. I don’t know anything about this.” The spy kept on soft talking with him and Muhammad kept pretending not knowing anything. They sent spies but all of the representatives refrained because of the forewarning they had received.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

37- Al-Ghaiba of Sheikh Tusi: Muhammad Ibn Ahmad al-Safwa-ni says, I had seen al-Qa-sim Ibn al-‘Ala-’ who had aged a hundred and seventeen years, during eighty of which his both eyes were good. He had met our Master Abu al-Hasan al-‘Askari and Abu Muhammad al-‘Askari (a.s). At eighty, he lost his eyesight. However, it was returned to him seven days before his death. This happened when I was staying with him in the town of al-Ra-n in the land of Azerbaijan.

The letters of our master the Patron of the Age (a.s) through Abu Ja‘far Muhammad Ibn ‘Othma-n al-‘Amari and after him Abu al-Qa-sim al-Husain Ibn Ru-h, blessed be their souls, were constantly coming. Then for two months the letters stopped coming. This made him angry. We were with him one day eating when the doorman came, bringing the joyous news and said to him that the messenger of Iraq, the only name by which he was identified with, has come. Al-Qa-sim became much happy and turned his face towards the qibla and prostrated. A short old man, who bore the marks of messengers and was wearing an Egyptian dress and muha-mili shoes and a bag over his shoulder, came in. Al-Qa-sim rose and embraced him and took off the bag from his shoulder. He asked for a basin and water, washed his hands and led him to sit on his side. We ate and washed our hands.

The man rose and took out a letter that was longer than half of page. Al-Qa-sim took the letter, kissed it and handed it over to a transcriber called Ibn Abi Salama. Abu ‘Abdillah took the letter, broke its seal, and read it. As he read it, al-Qa-sim sensed something. He said, “O’ Abu ‘Abdillah, is it alright?” He replied, “It is alright.”

“Watch it you. Is there anything written about me?” “Not something you dislike.” “Then what is it?” “It is giving the news of your final departure forty days after the arrival of this letter. Seven garments have been taken to him.” Al-Qa-sim said, “With my religiosity secure?” He replied, “With your religiosity secure.” He laughed and said, “What else can I hope for after this age?” The messenger took out three undergarments, one red Yemeni cloak, two shirts, and a turban. Qa-sim took them. He also had a garment that our Master al-Redha-’ Abu al-Hasan (a.s) had given to him. Qa-sim had a friend called ‘Abd al-Rahma-n Ibn Muhammad al-Sunaizi, who was one of the adversaries and had very strict religious views.

There was a very strong affinity between him and Qa-sim (a.s) in the daily issues and Qa-sim loved him very much. ‘Abd al-Rahma-n had undertaken some toils to reconcile Abu Ja‘far Ibn Hamdu-n al-Hamda-ni and his son-in-law the son of Qa-sim.

Considering this, Qa-sim asked two of our Sheikhs who were staying with him - Abu Ha-mid ‘Imra-n Ibn Muflis and Abu ‘Ali Ibn Jahdar - to read this letter to ‘Abd al-Rahma-n Ibn Muhammad, “because I love him to be guided and I hope that Allah will guide him by reading this letter.” The two Sheikhs replied, “La- ila-ha illa Allah.

Many Shi-‘a cannot bear the content of this letter. How do you expect that ‘Abd al-Rahma-n Ibn Muhammad will?” Qa-sim replied, “I know that I am disclosing a secret that is not permissible for me to disclose. However, due to my love for ‘Abd al-Rahma-n Ibn Muhammad and my desire that Allah, the Exalted, may guide him towards this faith, it is that I want you to read this letter to him.”

37- الغيبة للشيخ الطوسي المفيد والغضائري، عن محمد بن أحمد الصفواني قال: رأيت القاسم بن العلاء وقد عمر مائة سنة وسبع عشرة سنة منها ثمانين سنة صحيح العينين لقي مولانا أبا الحسن وأبا محمد العسكريين (ع) وحجب بعد الثمانين وردت عليه عيناه قبل وفاته بسبعة أيام وذلك أني كنت مقيما عنده بمدينة الران من أرض أذربيجان وكان لا ينقطع توقيعات مولانا صاحب الزمان (ع) على يد أبي جعفر محمد ابن عثمان العمري وبعده على يد أبي القاسم الحسين بن روح قدس الله أرواحهما فانقطعت عنه المكاتبة نحوا من شهرين فغلق (ره) لذلك. فبينا نحن عنده نأكل إذ دخل البواب مستبشرا فقال له: فيج العراق لا يسمى بغيره فاستبشر القاسم وحول وجهه إلى القبلة فسجد ودخل كهل قصير يرى أثر الفيوج عليه وعليه جبة مضربة وفي رجله نعل محاملي وعلى كتفه مخلاة. فقام القاسم فعانقه ووضع المخلاة عن عنقه، ودعا بطست وماء فغسل يده، وأجلسه إلى جانبه، فأكلنا وغسلنا أيدينا، فقام الرجل فأخرج كتابا أفضل من النصف المدرج فناوله القاسم فأخذه وقبله ودفعه إلى كاتب له يقال له: ابن أبي سلمة فأخذه أبو عبد الله ففضه وقرأه حتى أحس القاسم بنكاية فقال: يابا عبد الله خير فقال خير فقال: ويحك خرج في شئ فقال أبو عبد الله: ما تكره فلا، قال القاسم: فما هو قال نعي الشيخ إلى نفسه بعد ورود هذا الكتاب بأربعين يوما وقد حمل إليه سبعة أثواب فقال القاسم: في سلامة من ديني؟ فقال: في سلامة من دينك، فضحك (ره) فقال: ما اؤمل بعد هذا العمر؟ فقال الرجل الوارد فأخرج من مخلاته ثلاثة ازر وحبرة يمانية حمراء وعمامة وثوبين ومنديلا فأخذه القاسم وكان عنده قميص خلعه عليه مولانا الرضا أبو الحسن (ع) وكان له صديق يقال له عبد الرحمان بن محمد السنيزي، وكان شديد النصب وكان بينه وبين القاسم نضر الله وجهه مودة في امور الدنيا شديدة وكان القاسم يوده وقد كان عبد الرحمان وافى إلى الدار لاصلاح بين أبي جعفر بن حمدون الهمداني وبين ختنه ابن القاسم. فقال القاسم لشيخين من مشايخنا المقيمين معه أحدهما يقال له أبو حامد عمران ابن المفلس والآخر (أبو) علي بن جحدر: أن أقرئا هذا الكتاب عبد الرحمان بن محمد فاني احب هدايته وأرجو أن يهديه الله بقراءة هذا الكتاب فقالا له: الله الله الله فان هذا الكتاب لا يحتمل ما فيه خلق من الشيعة، فكيف عبد الرحمان بن محمد فقال: أنا أعلم أني مفش لسر لا يجوز لي إعلانه لكن من محبتي لعبد الرحمان ابن محمد وشهوتي أن يهديه الله(عزوجل) لهذا الأمر هو ذا أقرئه الكتاب

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

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

Qa-sim got a fever seven days after the arrival of the letter. On that day, his malady worsened. He was lying on his bed on the side of the wall. His son Hasan, who used to drink wine and was married to the daughter of Abu Ja‘far Ibn Hamdu-n al-Hamda-ni, was sitting. Qa-sim’s sheet was covering his face, as he was lying in one side of the room. Abu Ha-mid was sitting on one side, as Abu ‘Ali Ibn Jahdar and I and a group of other men of the locality were crying.

Suddenly, Qa-sim rose and sat resting on his hands on his behind, and began saying, “Ya- Muhammad, Ya- ‘Ali, Ya- Hasan, Ya- Husain, O’ my Masters, be my intercessors before God, the Exalted.” He said this another and then a third time. When he reached the third time, saying, “Ya- Musa-, Ya- ‘Ali,” his eyelid popped open like children crack windflowers. His eyes opened and he began rubbing his eyes with his sleeves. A soupy fluid came out from his eyes. Then he glanced at his son and said, “O’ Hasan.” He looked each one of us and was saying, “O’ Abu Ha-mid, O’ Abu ‘Ali.” We crowded around him and looked at his perfect eyeballs.

Abu Ha-mid asked him, “Do you see me?” as he was pointing his hand at each one of us. The news spread amongst the people and the commonality. Individuals from the commonality began coming and examining him. The judge, Abu Sa-’ib ‘Ataba Ibn ‘Ubaidillah al-Mas‘u-di, who was the chief justice at Baghdad, came and met Qa-sim and asked him, “What is in my hand?” as he was showing him a ring the stone of which was turquoise. He brought the ring near. Qa-sim 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. Qa-sim said to his son Hasan, “Allah will grant you a great position, so take accept it with gratitude.” Hasan said, “Father, I accept it.” Qa-sim said, “How?” “As you order me father.” He said, “Do not drink wine.” Hasan said, “Father, you are right. I will give up wine and many other things you do not know.” Qa-sim raised his hands to the sky and said, “God, cast into Hasan’s heart Your obedience and prevent him from Your sins.” He said this three times.

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

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

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

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

38- Al-Ghaiba of Sheikh Tusi: Abu Nasr Hibatullah Ibn Muhammad Ibn Bint Umm Kulthu-m Bint Abi Ja‘far al-‘Amri says, A number of people from the Bani Nawbakht, amongst them Abu al-Hassan Ibn Kathi-r al-Nawbakhti and also Umm Kulthum Ibn Abi Ja‘far Muhammad Ibn ‘Othma-n, may Allah be pleased with them, narrated to me that in a certain time, religious dues from Qum and its peripheries sent for the Patron of the Age (a.s) were brought to Abu Ja‘far (a.s).

When the messenger reached Baghdad and went to Abu Ja‘far and delivered to him what he had brought and then bid him farewell, and came to return, Abu Ja‘far said to him, “There is one thing remaining, which you have been entrusted with. Where is it?” “Nothing is remaining with me, my master. I have submitted it everything to you,” replied the messenger. “On the contrary, something is remaining with you. So return to your belongings and search and remember what things were given to you,” said Abu Ja‘far.

The messenger left and remained many days trying to remember and search and think. He did not recall anything, nor did anyone who was with him reminded him of anything. He came back to Abu Ja‘far and said, “Nothing that was given to me remains in my hands, which I have not brought to your eminence.” Abu Ja‘far said to him, “It is said that you have two Sarda-ni garments, which were given to you by a certain man,” mentioning his name and his father’s name. “Where are they?”

ثم دعا بدرج فكتب وصيته بيده (ره) وكانت الضياع التي في يده لمولانا وقف وقفه. وكان فيما أوصى الحسن أن قال: يا بني إن اهلت لهذا الأمر يعني الوكالة لمولانا فيكون قوتك من نصف ضيعتي المعروفة بفرجيدة، وسائرها ملك مولاي وإن لم تؤهل له فاطلب خيرك من حيث يتقبل الله، وقبل الحسن وصيته على ذلك فلما كان في يوم الاربعين وقد طلع الفجر مات القاسم (ره) فوافاه عبد الرحمان يعدو في الاسواق حافيا حاسرا وهو يصيح واسيداه فاستعظم الناس ذلك منه، وجعل الناس يقولون: ما الذي تفعل بذلك؟ فقال: اسكتوا فقد رأيت ما لم تروه وتشيع ورجع عما كان عليه، ووقف الكثير من ضياعه. وتولى أبو علي ابن جحدر غسل القاسم، وأبو حامد يصب عليه الماء وكفن في ثمانية أثواب على بدنه قميص مولاه أبي الحسن وما يليه السبعة الاثواب التي جاءته من العراق، فلما كان بعد مدة يسيرة ورد كتاب تعزية على الحسن من مولانا (ع) في آخر دعاء: ألهمك الله طاعته وجنب معصيته، وهو الدعاء الذي كان دعا به أبوه وكان آخره: قد جعلنا أباك إماما لك وفعاله لك مثالا.

38- الغيبة للشيخ الطوسي الحسين بن إبراهيم، عن أحمد بن علي بن نوح، عن أبي نصر هبة الله بن محمد ابن بنت ام كلثوم بنت أبي جعفر العمري قال: حدثني جماعة من بني نوبخت منهم أبو الحسن بن كثير النوبختي وحدثتني به ام كلثوم بنت أبي جعفر محمد بن عثمان رضي الله عنهم أنه حمل إلى أبي جعفر (ع) في وقت من الاوقات ما ينفذه إلى صاحب الأمر (ع) من قم ونواحيها. فلما وصل الرسول إلى بغداد ودخل إلى أبي جعفر وأوصل إليه ادفع إليه وودعه وجاء لينصرف قال له أبو جعفر: قد بقي شئ مما استودعته فأين هو؟ فقال له الرجل: لم يبق شئ يا سيدي في يدي إلا وقد سلمته فقال له أبو جعفر: بلى قد بقي شئ فارجع إلى ما معك وفتشه وتذكر ما دفع إليك فمضى الرجل فبقي أياما يتذكر ويبحث ويفكر فلم يذكر شيئا ولا أخبره من كان في جملته ورجع إلى أبي جعفر فقال له: لم يبق شئ في يدي مما سلم إلي إلا وقد حملت إلى حضرتك فقال أبو جعفر: فانه يقال لك: الثوبان السردانيان اللذان دفعهما إليك فلان بن فلان ما فعلا؟

The messenger said, “Yes, by Allah, O’ my master, I totally forgot about them, so much that they have gone away from my heart and I do not remember where I have put them.” The man left and searched and opened everything he had with him and asked all the people he had carried something for them to look for the garments. But they were not to be found anywhere. He returned to Abu Ja‘far (a.s) and told him his mishap. Abu Ja‘far said to him, You are ordered to go to so-and-so, the cotton seller, to whom you carried the two loads of cotton in the cotton market. Open one of them, which has such and such writing. The two garments are on its side.

The messenger was amazed by the prediction of Abu Ja‘far and went ahead to the spot and opened the load that he had told him to open and there they were: two garments on the side, entered into the cotton. He took them and brought them to Abu Ja‘far and said, “I had forgotten them, because when I tied the goods, they were left outside, so I put them on the side of the cotton load to keep them safe.” The man spoke about this astonishing incident and Abu Ja‘far’s informing him, which knows none but an apostle or an Imam ordained by the Allah, Who knows all the secrets and all that the chests hide.

This man did not know Abu Ja‘far and he was sent as courier and as a messenger, just like merchants send someone whom they entrust to their business partners. Nor did he have a register that he might have given to Abu Ja‘far nor a letter, because the issue was very sensitive at the time of al-Mu‘tadhid and swords were dripping blood. This sort of activity was a secret amongst very special people who were qualified for such confidentiality. A person who would carry assets to Abu Ja‘far would not know his position and his duty. He would be only asked to go to such and such place and deliver these things, without being told anything else. Such a courier would not be given a letter so the purpose of his deliver could not be traced.

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

40- Al-Ghaiba of Sheikh Tusi: Ibn Marwa-n al-Kufi- says, Ibn Abi Su-ra said to me, I was in Karbala on the eve of ‘Arafa. I left following the land route. As I reached the al-Masna-th, I sat over the hill to rest and then got up and began walking. A man came from the rear of the road and said to me, “Would you be interested in having a company?”

I said, “Definitely.” We walked together and he talked to me and I talked to him. He asked me about my situation; I told him that I was in hardship and did not have anything with me in my hands. He turned to me and said, “When you enter Ku-fa, go to Abu Ta-hir al-Ra-zi and knock at his door. He will come out to you and blood of sacrifice will be on his hand. Say to him, ‘You are asked to give me the sack of dina-rs that is with the man of the bedstead.’”

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

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

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