Alhassanain(p) Network for Heritage and Islamic Thought

Supplement 3

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

41- Al-Ghaiba of Sheikh Tusi: Abu Gha-lib says, I had seen two sons of Abu Su-ra. Abu Su-ra had been one of the Sheikhs of the Zaidiyya. Abu Gha-lib narrates on the authority of the named narrators from Abu Su-ra, who says, I left to visit the Tomb of Abu ‘Abdillah (a.s) on the ‘Arafa. I stayed the day of ‘Arafa there and when it was the time of ‘isha-’ prayers,

I stood to perform my sala-th. I rose and began by the al-Hamd. Suddenly, a young man of tremendous beauty, who had a summer cloak on him, also began with al-Hamd, and finished before me or I did before him. Later we left together from the door of the shrine. When we reached the banks of the Euphrates, the young man said to me, “You want to go to Kufa, so go ahead.” I went ahead by the way of the Euphrates and the young man took the land trail.

Abu Su-ra continues, Feeling sorry for separating from his company, I began following him. He said to me, “Come.” We went together to the foundation of the fortress of al-Masna-th. We slept there. When we woke up, we were at the heights, at the mountain of al-Khandaq. He said to me, “You are in hardship and you have a family to support.

Go to Abu Ta-hir al-Ra-zi. He will come out to you, while his hands are drenched in the blood of sacrifice. Say to him a young man who had these qualities says that the sack that has twenty dina-rs in it and one of your brothers has brought it to you is yours. Take it from him.” Abu Su-ra says, I went to Abu Ta-hir Ibn al-Ra-zi, as the young man had said and described him to him. He said, “Praise belongs to Allah, and you saw him.” He went inside and brought out a sack in which were dina-rs. He gave them to me and I returned.

Abu ‘Abdillah Muhammad Ibn Zaid Ibn Marwa-n, who is also one of the sheikhs of the Zaidiyya, says, I recounted this narrative to Abu al-Husain Muhammad Ibn ‘Ubaidillah al-‘Alawi, when we were stationed at the land of al-Herr. He said, This is true. A young man came to me and I recognized a sign in his face. When all the public left, I asked him, “Who are you?” He said, “I am the messenger of the Heir (a.s) to one of his brothers in Baghdad.” I asked, “Do you have the means for the journey?”

“Yes, in the house of the Talhayayn.” I said to him, “Go and bring them.” I sent a page with him. He brought his gears and the means of travel and stayed with me that day. He ate with me and talked about many of the secrets and confidentialities. I asked him, “What road are you going to take?” “I will disembark at this height and then I will go to the valley of the sands then I will go to the tents and purchase coursers and will ride to the Heir (a.s) to the west.”

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

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

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

42- Al-Ghaiba of Sheikh Tusi: Abu ‘Abdillah narrates from Abu Gha-lib al-Ra-zi, I reached Kufa. I was a young man and one of our brothers [whose name Abu ‘Abdillah had forgotten], was with me. This was in the days of Sheikh Abu al-Qa-sim al-Husain Ibn Ru-h (a.s), when he went into hiding and appointed Abu Ja‘far Muhammad Ibn ‘Ali known as al-Shalmagha-ni, who was at that time a righteous man and had not evinced the heresy and blasphemy which he later did.

People visited him and met him because he was a comrade of al-Sheikh Abu al-Qa-sim al-Husain Ibn Ru-h and his emissary amongst the people with regard to their needs and necessities. My friend said to me, “Do you wish to meet Abu Ja‘far and make a covenant with him, for he is the appointed man today amongst this congregation?” I wanted to ask him to request a du‘a- from the Imam of the Age?” I said, “Yes.” We went to him and saw a congregation of our faithful brethren there with him. We offered him our greetings and sat there. He turned to my comrade and asked him, “Who is this young man?” He said, “A man from the house of Zura-ra.” He turned to me and asked, “Which Zura-ra?” I said, “My master, I am from the children of Bukair Ibn A‘yun the brother of Zura-ra.”

He said, “This is a majestic household, dignified in this Order.” My comrade turned to him and said, “Our master, I want to request a du‘a-.” He said, “Yes.” When I heard this, I also desired to request the same. I intended in my heart not to disclose it to anyone the condition of my wife the mother of my son Abu al-‘Abba-s. She was had many differences and was very angry at me while I was greatly fond of her. I said in my heart that I will ask him a du‘a- for this problem that has been much troubling me and will name it. So I said, “May Allah prolong the life of our Master, I have a wish as well.” Al-Shalmagha-ni said, “What is your wish?”

I said, “I want a du‘a- for relief from a problem that has troubled me.” Al-Shalmagha-ni took the paper that was in front of him on which he registered people’s requests and wrote, “And the man from Zura-ra has a request for du‘a- about a matter that has troubled him.” Then he folded the paper. We rose and left. After a few days, my friend said to me, “Shouldn’t we go to Abu Ja‘far and ask him about our requests we made to him?”

I went with him and we entered al-Shalmagha-ni’s place. As we sat down, he took out a paper that had many requests on it, which had been answered in their sides. He turned to my friend and read to him the answer of his query. Then he turned to me as he was reading, “As for the man from Zura-ra and the condition between the husband and the wife, may Allah rectify their relationship.” I was overwhelmed by this great incident. We got up and left. My friend said to me, “You are overwhelmed by this?”

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

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

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

A congregation narrated this story to me from Abu Gha-lib Ahmad Ibn Muhammad Ibn Sulayma-n al-Zura-ri through an ija-za. Abu al-Faraj Muhammad Ibn al-Mudhaffar wrote from his side in house at Baghdad at the street of Gha-lib on Sunday five days left from Dhu al-Qa‘da of the year three hundred and fifty six, saying, I was married to a woman, who was the first woman I had married. I was young man and my age was below twenty. I copulated with her at her father’s house and then she stayed there at her father’s house for years.

I tried much to convince them to let her move to my house, but they would not listen to me. The woman became pregnant from me in this time and gave birth to a girl. The girl lived for a while and then died. I was neither present at her birth, nor when she died, and I never saw her because of the strained relationship between me and my in-laws. Then again we agreed that they are going to let her move t my house. So I went to their house, but they again declined to let me take her to my house. I again made the woman pregnant. Then I demanded them to bring the woman to my house, as we had agreed. They again refused and our relationship soured.

I moved away from them. She gave birth in my absence to a girl. We remained in this strained condition many years. I did not go to get her. Then I went to Baghdad. My friend at that time in Baghdad was Abu Ja‘far Muhammad Ibn Ahmad al-Zajzawzaji and was like an uncle or father to me. I stayed at his house in Baghdad and complained to him about my strained relationship with my wife and my in-laws. He asked me to write a letter and ask for a du‘a-. So, I wrote a letter and mentioned in it my condition and my sour relation with my wife’s family and their refusal to let my wife come to my house.

I and Abu Ja‘far took the letter to Muhammad Ibn ‘Ali, who was at the time a connection between us and al-Husain Ibn Ru-h (a.s), who was at that time the Representative. We gave him the letter and asked him to send it. He took the letter from me but the answer did not come for a long while. I met him and told him that I was much uncomfortable with the delay in the answer to my letter. He said, “The delay should not make you uncomfortable.’ He hinted to me that if the answer comes soon, it is from al-Husain Ibn Ru-h (a.s), and if there is a delay, it is from the Hujja (a.s). I left.

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

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

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

The narrators say, Abu Gha-lib said, Long before this, once I wrote a letter requesting that my orchard and property be accepted. It was not my belief at that time to seek the pleasure of God, but rather I had a desire to find courtship with the Nawbakhtis, because of the wealth and power and prestige they enjoyed. No reply came to me. I insisted on making my request. A reply came to me, “Choose someone and transfer the property into his name, because you will need it.”

I wrote the property on the name of Abu al-Qa-sim Musa- Ibn al-Hasan al-Zajawzaji, the nephew of Abu Ja‘far, because I had confidence in him in his piety. Not many days had passed that the Bedouins took me prisoner and looted the property I owned. All my grains and animals and instruments worthy one thousand dina-rs were gone. I remained in their captivity for some time until I bought my freedom for one hundred dina-rs and one thousand five hundred dirhams. I became indebted to the couriers another five hundred dirhams. I came out from the captivity and sold the property for this sheer need.

43- Al-Ghaiba of Sheikh Tusi: Abu ‘Ali Ibn Hima-m says, Muhammad Ibn ‘Ali al-Shalmagha-ni al-‘Aza-qari challenged al-Sheikh al-Husain Ibn Ru-h to a muba-hila, saying, “I am the companion of the Imam and have been ordered to manifest my knowledge, which I have manifested expressly and implicitly; so, come to my muba-hila.” The Sheikh sent a reply to him, “Whoever of us dies first, is the one who bears the anathema.” Al-‘Aza-qari’s died first, as he was killed, crucified, and Ibn Abi ‘Awn was taken with him.

This was in the year three hundred and thirteen. Al-Hasan Ibn Ja‘far Ibn Isma-‘i-l Ibn Sa-lih al-Saimuri says, When al-Sheikh Abu al-Qa-sim al-Husain Ibn Ru-h (a.s) sent the letter of the Imam that cursed Ibn Abi al-‘Aza-qir, he sent it from where he was sitting at the house of al-Muqtadir to our Sheikh Abu ‘Ali Ibn Hima-m in the Dhu al-Hijja of the year three hundred and twelve. Abu ‘Ali copied the letter and told me that Abu al-Qa-sim (a.s) is not bound not to express condemnation of Ibn Abi al-‘Aza-qir, because he was in the hands of the commonality and in their prison, and was ordered in that condition to disclose this condemnation and not to fear and that he will be safe.

So he was freed from the prison short while after that. I found in an old book that had been written in Ahwa-z in the Muharram of three hundred and seventeen. It narrated on the authority of Abu Ta-lib al-Jurja-ni: While I was on Qum, there began a discussion amongst our people about a man who had negated his son to be from his seed. They sent a man to Sheikh Siya-natullah, as I was present before him.

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

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

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

Ibn Nu-h narrates that ‘Ali Ibn al-Husain Ibn Musa- Ibn Ba-bawayh was married to the daughter of his uncle Muhammad Ibn Musa- Ibn Babawayh, and did not have offspring from her. He wrote to Abu al-Qa-sim al-Husain Ibn Ru-h (a.s) and asked him to request the Imam to pray for him that Allah gives him faqi-h sons. An answer came, “You will not be given sons from her.

You will have a Dailumi concubine and you will sire to faqi-h sons from her.” The narrator says that a man who had been at that time recounted that Abu al-Hasan Ibn Ba-bawayh has three sons. Muhammad and Husain are very adept jurists and they learn what other people of Qum cannot. They have a brother whose name is Hasan.

He is the middle brother and he has devoted himself to worship and piety and does not mix with the people. He is not a faqih. Whenever the two sons of Abu al-Hasan narrate something, people are amazed by their learning and they say, “You have this by the blessing of the Imam.” This is a very well-known matter in Qum.

44- Ikma-l al-Di-n: Muhammad Ibn Sha-dha-n Ibn Na‘i-m says, Religions dues belonging to the Ghari-m[13] (a.s) were deposited with me. It was twenty dina-rs short of five hundred. I did not like to send a number that was not round, so I put another twenty from myself and sent it to Muhammad Ibn Ja‘far and did not write that my money was also included. Muhammad Ibn Ja‘far sent the receipt to me, which said, “Five hundred dirhams reached us, in which twenty dirhams were yours.”

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

46- Ikma-l al-Di-n: ‘Ali Ibn Muhammad al-Ra-zi narrates from a number of our scholars that the Imam of the Age (a.s) sent to Abu ‘Abdillah Ibn al-Junaid, when he was at Wa-sit, a page and asked him to sell the page.

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

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

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

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

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

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

48- Ikma-l al-Di-n: Nasr Ibn al-Saba-h al-Balkhi says, There was a transcriber in Marw that al-Khu-zistani had introduced him to me as Nasr. Gradually, one thousand dina-r belonging to the al-Na-hiyya (Periphery) were deposited with him.[14] He sought my advice. I said, “Send them to al-Ha-jiz.” He said, “You will be held responsible, if Allah asks me about him on the Day of Judgment.” I said, “Yes.” I separated from him and then returned after two years.

I saw him and asked him about the money. He said that he sent two hundred dina-rs two al-Ha-jiz, the receipt of which came to him along with a du‘a for him. It had been written to him, “The asset was one thousand dina-rs, and you sent me two hundred dina-rs. If you would like to transact through anyone, do so through al-Asadi in Ray.” The news of al-Ha-jiz’s death came, which made me so very grievous and mournful. I said to him, “Do not grieve or become sad, for Allah has done you the favor of two hints: He informed of you of the receipt of the money and Ha-jiz’s death was relayed to you already.”

49- Ikma-l al-Di-n: Nasr Ibn al-Saba-h says, A man from Balkh sent five dina-rs to al-Ha-jiz and wrote a slip with his name on it. The receipt came with his name and them name of his forefathers and a du‘a- for him.

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

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

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

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

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

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

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

51- Ikma-l al-Di-n: Muhammad Ibn Sa-lih says, I wrote a letter asking for du‘a- for Ba-da-sha-ka, who had been imprisoned by Ibn Abd al-‘Azi-z. I also asked for permission to have a son from a concubine of mine. The answer came, “Sire from her and Allah will do what He desires and He Allah will emancipate the prisoner.” I fathered an offspring from the concubine. She gave birth and then she died. The prisoner was released the same day the letter came.

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

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

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

52- Ikma-l al-Di-n: Al-Hasan Ibn al-Fadhl al-Yama-ni says, I set out to go to Surra Man Ra’a-. A bag was sent to me, which had dina-rs and two garments in it. I returned them and said to myself, “Am I before them of this position?” Honor overwhelmed me. Then later I regretted and wrote a letter, apologizing and seeking forgiveness.

I went to a lone corner as I was talking to myself and was saying, “By Allah, if the bag is returned to me, I will not open it and will not spend it until I take it to my father, because he is more knowledgeable than me.” The messenger who took it back from me did not say anything and did not forbid me from doing so. A letter came to him, “You made a mistake by not telling him that many a time, we do this to our devotees, and many a time, they ask us for it with the purpose of seeking blessing from it.”

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

51- إكمال الدين: أبي، عن سعد، عن محمد بن صالح قال: كتبت أسأل الدعاء لبادا شاكه وقد حبسه ابن عبد العزيز واستأذن في جارية لي استولدها فخرج: استولدها ويفعل الله ما يشاء والمحبوس يخلصه (الله) فاستولدت الجارية فولدت فماتت وخلى عن المحبوس يوم خرج إلي التوقيع. قال: وحدثني أبو جعفر قال: ولد لي مولود فكتبت أستاذن في تطهيره يوم السابع أو الثامن فلم يكتب شيئا فمات المولود يوم الثامن، ثم كتبت اخبر بموته فورد: سيخلف عليك غيره وغيره، فسمه أحمد وبعد أحمد جعفرا فجاء ما قال (ع). قال: وتزوجت بامرأة سراً فلما وطئتها علقت وجائت بابنة فاغتممت وضاق صدري فكتبت أشكو ذلك فورد: ستكفاها، فعاشت أربع سنين ثم ماتت فورد "الله ذو أناة وأنتم تستعجلون." قال: ولما ورد نعي ابن هلال لعنه الله جاءني الشيخ فقال لي: أخرج الكيس الذي عندك فأخرجته فأخرج إلى رقعة فيها: وأما ما ذكرت من أمر الصوفي المتصنع يعني الهلالي بتر الله عمره. ثم خرج من بعد موته "قد قصدنا فصبرنا عليه فبتر الله عمره بدعوتنا."

52- إكمال الدين: أبي، عن سعد، عن علان، عن الحسن بن الفضل اليماني قال: قصدت سر من رأى فخرج إلي صرة فيها دنانير وثوبان فرددتها وقلت في نفسي: أنا عندهم بهذه المنـزلة فأخذتني العزة. ثم ندمت بعد ذلك وكتبت رقعة أعتذر وأستغفر ودخلت الخلاء وأنا احدث نفسي وأقول: والله لئن ردت الصرة لم احلها ولم انفقها حتى أحملها إلى والدي فهو أعلم مني. فخرج إلى الرسول: أخطأت إذ لم تعلمه أنا ربما فعلنا ذلك بموالينا وربما سألونا ذلك يتبركون به

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

I wrote with regard to the two matters and desired to write about a third, and then said to myself, perhaps, he dislikes that. The answer came to me about the two matters, and the third matter, which I had concealed and had not written about it. He wrote, “You had asked for a fragrance.” He sent me a fragrance in a white wrap. It was with me in the carriage. My camel ran away at ‘Asfa-n and my carriage fell and all that I had with me scattered. I gathered the goods but lost the sac. I took much labor looking for it, so much so that one of our companions asked, “What are you looking for?” “A sac that was with me.” “What was in it?” “My expenses.”

He said, “I saw the one who took it.” I kept looking for it until I lost hope. When I reached Mecca, I opened my luggage, and the first thing that appeared before me was the sac. It had been outside the carriage and had fallen down when everything had been scattered. My heart became very anxious in Baghdad for my stay. I said to myself, “I fear I may not perform Hajj this year and do not return to my house.” I set to go to Abu Ja‘far and ask him for the reply of my slip I had written.

He told me to go to a certain mosque. “A man who will inform you of what you need will come to you.” I went to that mosque and as I was there, suddenly a man came. As he looked at me, he greeted at me and smiled and said, “Rejoice, you will go to Hajj this year and will return to your family, Allah-willing.” I went to Ibn Wajna-’ to ask him to rent a ride for me and find a colleague for me. I found him to be hesitant. Then I saw him after some days. He said, “I have been looking for you for some days. A letter has come to me to rent a ride for you and to find you a colleague.” Al-Hasan said that he encountered on that year ten signs, and All Praise belongs to Allah, the Lord of the Worlds.

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

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

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