Alhassanain(p) Network for Heritage and Islamic Thought

The Emissaries Who Communicated Between the Shi-‘a And the Qa-’im During the Minor Occultation

1- Al-Ghaiba of Sheikh Tusi: It has been recorded in certain narrations that they have said, “Our servants and our caretakers are the most evil of Allah’s creation.” This statement is not meant to be general and all inclusive. They have said so because these individuals included non-Shi‘a and traitors, as we shall mention. Muhammad Ibn ‘Abdillah Ibn Ja‘far al-Humyari narrates on the authority of his father from Muhammad Ibn Sa-lih al-Hamdani, saying, I wrote to the Patron of the Age (a.s) that my family was abusing me and were rebuking me with the tradition that has been narrated from your forefathers, peace be with them, “Our servants and our caretakers are the most evil of Allah’s creation.” The holy Imam wrote back, “Do you not read what Allah, the High, has said, And We set between them and the cities that We have blessed, cities apparent. By Allah, we are the cities which Allah has blessed and you are the cities apparent.

Ikma-l al-Di-n: My father and Ibn al-Wali-d both have narrated on the authority of al-Humyari from Muhammad Ibn Sa-lih al-Hamda-ni a similar account. Then he said, ‘Abdullah Ibn Ja‘far said, ‘Ali Ibn Muhammad al-Kulaini narrated this hadith on the authority of Muhammad Ibn Sa-lih from the Patron of the Age (a.s).

‘Alla-ma Majlisi says, Then Sheikh Tu-si mentions some of the companions of the Imams, Divine bliss be for them, who have been praised. And then he says, Of the emissaries in the time of the minor occultation, who have been extolled, their first one is the person appointed by Abu al-Hasan ‘Ali Ibn Muhammad al-‘Askari and his son Abu Muhammad al-Hasan Ibn ‘Ali Ibn Muhammad, peace be with them all.

He was the reliable scholar Abu ‘Amr ‘Othma-n Ibn Sa‘i-d al-‘Amri and was from the tribe of Asad. He has been called al-‘Amri on the virtue of the narration of Abu Nasr Hibatullah Ibn Muhammad Ibn Ahmad al-Ka-tib Ibn Bint Abi Ja‘far al-‘Amri (a.s) saying, He was from the Asad, and is known by his grandfather’s name and therefore, it is said al-‘Amri.

أحوال السفراء الذين كانوا في زمان الغيبة الصغرى وسائط بين الشيعة وبين القائم (ع)

1- الغيبة للشيخ الطوسي قد روي (في) بعض الاخبار أنهم قالوا خدامنا وقوامنا شرار خلق الله وهذا ليس على عمومه، وإنما قالوا لان فيهم من غير وبدل وخان على ما سنذكره. وقد روى محمد بن عبد الله بن جعفر الحميري عن أبيه عن محمد بن صالح الهمداني قال: كتبت إلى صاحب الزمان (ع) أن أهل بيتى يؤذوني ويقرعوني بالحديث الذي روي عن آبائك (ع) أنهم قالوا: خدامنا وقوامنا شرار خلق الله فكتب (ع): ويحكم ما تقرؤن ما قال الله تعالى: "وَجَعَلْنَا بَيْنَهُمْ وَبَيْنَ الْقُرَى الَّتِي بَارَكْنَا فِيهَا قُرًى ظَاهِرَةً" فنحن والله القرى التي بارك الله فيها وأنتم القرى الظاهرة. إكمال الدين: أبي، وابن الوليد معا، عن الحميري، عن محمد بن صالح الهمداني مثله. ثم قال: قال عبد الله بن جعفر: وحدثني بهذا الحديث علي بن محمد الكليني عن محمد بن صالح، عن صاحب الزمان (ع). أقول: ثم ذكر الشيخ بعض أصحاب الائمة صلوات الله عليهم الممدوحين ثم قال: فأما السفراء الممدوحون في زمان الغيبة فأولهم من نصبه أبو الحسن علي ابن محمد العسكري وأبو محمد الحسن بن علي بن محمد ابنه (ع) وهو الشيخ الموثوق به أبو عمرو عثمان بن سعيد العمري وكان أسديا وإنما سمي العمري لما رواه أبو نصر هبة الله بن محمد بن أحمد الكاتب بن بنت أبي جعفر العمري (ره).

A group of the Shi-‘a has said, Abu Muhammad al-Hasan Ibn ‘Ali (a.s) said, “The names Ibn ‘Othma-n and Abu ‘Amr shall not gather in one man,” and ordered him to break his patronym, so he was called al-‘Amri. He is also called al-‘Askari, because he was from the ‘Askar of Surra Man Ra’a-. He is also called al-Samma-n, because he used to trade grease in order to conceal his task.

When the Shi-‘a carried their religious dues to Abu Muhammad (a.s), they would send it to Abu ‘Amr, which he would place in containers that were used for grease and carry them to Abu Muhammad (a.s) because of taqiyya and fear.

A group of scholars narrated to me from Abu Muhammad Ha-ru-n Ibn Musa- from Abu ‘Ali Muhammad Ibn Hima-m al-Iska-fi, who said Ahmad Ibn Isha-q Ibn Sa‘d al-Qummi narrated to us, saying, I entered on a certain day upon Abu al-Hasan ‘Ali Ibn Muhammad, peace be with him (a.s). I said, “O’ my master, many a time, I go away and then come to your vicinity, yet I am still not able to find access to you every time I come nearby. So whose word should we accept and whose order should we obey?” The Imam (a.s) said, “This is Abu ‘Amr. He is trustworthy and honest.

He is the trustworthy man of the past and my man of trust in my lifetime and after my death. Whatever he says to you, he says it from us;

whatever he delivers to you, he does so from me.” Abu Muhammad Ha-run said, Abu ‘Ali said, Abu al-‘Abbas al-Humyari said, We would often discuss this narration and extol the eminence of Abu ‘Amr. A group of scholars narrated to us from Abu Muhammad Ha-ru-n from Muhammad Ibn Hima-m from ‘Abdullah Ibn Ja‘far, saying, On a certain year after the demise of Abu Muhammad (a.s), we performed Hajj. I went to Ahmad Ibn Isha-q at the and saw Abu ‘Amr with him. I said, “This Sheikh,” pointing to Ahmad Ibn Isha-q, “and he is a trustworthy and admirable man before us, has narrated to us,” such and such.

I narrated to him all of the narrative, which we have mentioned above on the account of the eminent position of Abu ‘Amr. I said, “You are now someone whose word and truthfulness is not dubitable. I beseech you for the sake of Allah and the sake of the two Imams who have declared you trustworthy, have you seen the son of Abu Muhammad who is the Patron of the Age?” He wept and then said, “You cannot inform anyone with this regard so long as I am alive.” I said, “Sure so.” He said, “I have verily seen him and his neck is like this.” He wanted to say that he has the most beautiful and wholesome of the necks.

I asked, “And the name?” He said, “You have been all forbidden from that.” Ahmad Ibn ‘Ali Ibn Nu-h Abu al-‘Abba-s al-Saira-fi narrates through the chain of narration from Muhammad Ibn Isma-‘il al-Hasi-n and ‘Ali Ibn ‘Abdillah al-Hasi-n, that the two men said, We entered upon Abu Muhammad al-Hasan (a.s) at Surra Man Ra’a-. There were a congregation of his devotees and his Shi-‘a in his presence when Badr, his servant, entered and said, “O’ my master, there is a nation, streaked in dust and with uncombed hair, at the gate.” The Imam said, “They are a congregation of our Shi-‘a from Yemen.”

قال أبو محمد الحسن بن علي قال لا يجمع على امرء ابن عثمان، وأبو عمرو، وأمر بكسر كنيته فقيل العمري. ويقال له: العسكري أيضا لأنه كان من عسكر سر من رأى ويقال له: السمان لانه كان يتجر في السمن تغطية على الأمر. وكان الشيعة إذا حملوا إلى أبي محمد (ع) ما يجب عليهم حمله من الاموال أنفذوا إلى أبي عمرو فيجعله في جراب السمن وزقاقه ويحمله إلى أبي محمد (ع) تقية وخوفا. فأخبرني جماعة، عن أبي محمد هارون بن موسى، عن أبي علي محمد بن همام الاسكافي قال: حدثنا عبد الله بن جعفر الحميري قال: حدثنا أحمد بن إسحاق ابن سعد القمي قال: دخلت على أبي الحسن علي بن محمد صلوات الله عليه في يوم من الايام فقلت: يا سيدي أنا أغيب وأشهد، ولا يتهيأ لي الوصول إليك إذا شهدت في كل وقت فقول من نقبل؟ وأمر من نمتثل؟ فقال لي صلوات الله عليه: هذا أبو عمرو الثقة الامين ما قاله الحكم فعني يقوله، وما أداه إليكم فعني يؤديه. فلما مضى أبو الحسن (ع) وصلت إلى أبي محمد ابنه الحسن صاحب العسكر (ع) ذات يوم، فقلت له: مثل قولي لابيه فقال لي: "هذا أبو عمرو الثقة الامين ثقة الماضي وثقتي في الحياة والممات، فما قاله لكم فعني يقوله، وما أدى إليكم فعني يؤديه." قال أبو محمد هارون: قال أبو علي: قال أبو العباس الحميري: فكنا كثيراً ما نتذاكر هذا القول ونتواصف جلالة محل أبي عمرو. وأخبرنا جماعة عن أبي محمد هارون، عن محمد بن همام، عن عبد الله بن جعفر قال: حججنا في بعض السنين بعد مضي أبي محمد (ع) فدخلت على أحمد بن إسحاق بمدينة السلام فرأيت أبا عمرو عنده فقلت: إن هذا الشيخ وأشرت إلى أحمد بن إسحاق وهو عندنا الثقة المرضي حدثنا فيك بكيت وكيت، واقتصصت عليه ما تقدم يعني ما ذكرناه عنه من فضل أبي عمرو ومحله وقلت: أنت الآن من لا يشك في قوله وصدقه فأسألك بحق الله وبحق الامامين اللذين وثقاك، هل رأيت ابن أبي محمد الذي هو صاحب الزمان، فبكى ثم قال: على أن لا تخبر بذلك أحدا وأنا حي؟ قلت: نعم، قال: قد رأيته (ع) وعنقه هكذا يريد أنها أغلظ الرقاب حسنا وتماما، قلت: فالاسم، قال: قد نهيتم عن هذا. وروى أحمد بن علي بن نوح أبو العباس السيرافي قال: أخبرنا أبو نصر عبد الله بن محمد بن أحمد المعروف بابن برينة الكاتب قال: حدثنا بعض الشراف من الشيعة الامامية أصحاب الحديث قال: حدثني أبو محمد العباس بن أحمد الصائغ قال حدثني الحسين بن أحمد الخصيبي قال: حدثني محمد بن إسماعيل وعلي بن عبد الله الحسينان قالا: دخلنا على أبي محمد الحسن (ع) بسر من رأى وبين يديه جماعة من أوليائه وشيعته، حتى دخل عليه بدر خادمه، فقال: يا مولاي بالباب قوم شعث غبر، فقال لهم: هؤلاء نفر من شيعتنا باليمن

The narration is long. The two narrators say, Al-Hasan (a.s) said to Badr, “Go and bring ‘Othma-n Ibn Sa‘i-d al-‘Amri to us.” It was not long that ‘Othma-n entered. Our master Abu Muhammad (a.s) said to him, “O’ ‘Othma-n go, for you are the representative and the reliable and entrusted man with respect to God’s money.

Take from these Yemeni gentlemen the religious dues they have brought.” Then the two narrators continue their narrative until they say, Then we all said, “O’ our Master, by Allah, ‘Othma-n is of the best of your Shi-‘a. You increased our knowledge with respect to his position in your service and that he is your representative and your reliable man in God’s money.” He said, “Yes, and bear witness for me that ‘Othma-n Ibn Sa‘id al-‘Amri is my representative and that his son Muhammad is the representative of my son your Mahdi.”

Abu Nasr, who is the great grandson of al-‘Amri’s daughter, narrates through his chain of narration that when al-Hasan Ibn ‘Ali (a.s) passed away, ‘Othma-n Ibn Sa‘i-d (a.s) attended his burial bath and served in all of his rituals of shrouding, scenting, and burial. He was ordered to be the caretaker in the superficies, and superficies cannot be rejected but through the rejection of the reality of things because of their appearances.

The letters of the Patron of the Order (a.s) to his Shi‘a and the intimate devotees of his father Abu Muhammad (a.s), containing orders and prohibitions and answers to their queries when they needed to pose questions, would come through ‘Othma-n Ibn Sa‘i-d and his son Abu Ja‘far Muhammad Ibn ‘Othma-n.

These letters were in the same handwriting that used to come in the lifetime of al-Hasan (a.s). The Shi-‘a continued to recognize him as a righteous man until ‘Othma-n Ibn Sa‘id (a.s) died and his son Abu Ja‘far gave him burial bath and took over the task. Then onwards, all undertakings were accomplished through Abu Ja‘far and the Shi-‘a remained unanimous on his uprightness and trustworthiness and honesty due to the narration recorded during his father’s lifetime that enunciated his honesty and uprightness and commanded the Shi-‘a to refer to him in the lifetime of al-Hasan (a.s) as well as after his death.

Ahmad Ibn ‘Ali Ibn Nu-h Abu al-‘Abba-s al-Saira-fi narrates on the authority of a number of named narrators in a long well-known narration, in which they all say, We gathered before Abu Muhammad al-Hasan Ibn ‘Ali (a.s) to ask him about the Hujja after him. There were forty men in the gathering. ‘Othma-n Ibn Sa‘i-d Ibn ‘Amr al-‘Amri rose and said, “O’ son of the Messenger of Allah, I want to ask you about a great subject which you know better than me.” “Sit down, O’ ‘Othma-n,” he told him.

‘Othma-n rose to leave. The Imam said, “No one leaves.” None of us left. It was an hour that the Imam called ‘Othma-n. ‘Othma-n who rose on his feet. The Imam said, “Shall I inform you why you have come?” They said, “Yes, O’ son of the Messenger of Allah.” He said, “You have to ask me about the Hujja after me.” They said, “Yes.” Suddenly, there came a boy, as he were a piece of the moon and more similar to Abu Muhammad (a.s) than all the people.

في حديث طويل يسوقانه إلى أن ينتهي إلى أن قال الحسن (ع) لبدر: فامض فائتنا بعثمان بن سعيد العمري فما لبثنا إلا يسيرا حتى دخل عثمان، فقال له سيدنا أبو محمد (ع): امض يا عثمان فانك الوكيل والثقة المأمون على مال الله، واقبض من هؤلاء اليمنيين ما حملوه من المال

ثم ساق الحديث إلى أن قالا: ثم قلنا بأجمعنا: يا سيدنا والله إن عثمان لمن خيار شيعتك ولقد زدتنا علما بموضعه من خدمتك وأنه وكيلك وثقتك على مال الله، قال: نعم، واشهدوا على أن عثمان بن سعيد العمري وكيلي وأن ابنه محمدا وكيل ابني مهديكم. عنه، عن أبي نصر هبة الله بن محمد بن أحمد الكاتب ابن بنت أبي جعفر العمري قدس الله روحه وأرضاه عن شيوخه أنه لما مات الحسن بن علي (ع) حضر غسله عثمان بن سعيد (ع) وأرضاه وتولى جميع أمره في تكفينه وتحنيطه وتقبيره مأمورا بذلك للظاهر من الحال التي لا يمكن جحدها ولا دفعها إلا بدفع حقائق الاشياء في ظواهرها. وكانت توقيعات صاحب الأمر (ع) تخرج على يدي عثمان بن سعيد وابنه أبي جعفر محمد بن عثمان إلى شيعته وخواص أبيه أبي محمد (ع) بالامر والنهي والاجوبة عما تسأل الشيعة عنه إذا احتاجت إلى السؤال فيه بالخط الذي كان يخرج في حياة الحسن (ع).

فلم تزل الشيعة مقيمة على عدالتهما إلى أن توفي عثمان بن سعيد (ره) وغسله ابنه أبو جعفر وتولى القيام به وحصل الأمر كله مردودا إليه والشيعة مجتمعة على عدالته وثقته وأمانته، لما تقدم له من النص عليه بالامانة والعدالة، والامر بالرجوع إليه في حياة الحسن (ع)، وبعد موته في حياة أبيه عثمان (ره). قال: وقال جعفر بن محمد بن مالك الفزاري البزاز، عن جماعة من الشيعة منهم علي بن بلال، وأحمد بن بلال، ومحمد بن معاوية بن حكيم، والحسن بن أيوب بن نوح في خبر طويل مشهور قالوا جميعا: اجتمعنا إلى أبي محمد الحسن بن علي (ع) نسأله عن الحجة من بعده، وفي مجلسه أربعون رجلا فقام إليه عثمان بن سعيد ابن عمرو العمري فقال له: يا ابن رسول الله اريد أن أسألك عن أمر أنت أعلم به مني، فقال له: اجلس يا عثمان فقام مغضباً ليخرج، فقال: لا يخرجن أحد فلم يخرج منا أحد إلى كان بعد ساعة فصاح (ع) بعثمان فقام على قدميه فقال: اخبركم بما جئتم؟ قالوا: نعم يا ابن رسول الله قال: جئتم تسألوني عن الحجة من بعدي قالوا: نعم، فإذا غلام كأنه قطع قمر أشبه الناس بأبي محمد (ع).

The Imam said, “This is your Imam after me and my caliph over you. Obey him and do not disperse after me, lest you will perish in your religions. Behold, you will not see him after this day of yours until ages pass. So, accept from ‘Othma-n what he says and obey his order and accept his word, because he is the caliph of your Imam and the affairs are in his hands.”

Abu Nasr Hibtullah Ibn Muhammad says in a narration, The tomb of ‘Othma-n Ibn Sa‘i-d is on the western side of Baghdad in the street of the turf. It is in the beginning of the famous place in the gate known as the gate of Hubla, in the gate of the Mosque on the right side. The tomb is in the very qibla of the mosque.

Sheikh Tu-si has said, I saw his tomb in the said spot. A wall had been erected at its face at which the mosque’s mihra-b stood. On its side is a gate that goes to the tomb in a dark and small room. We used to enter that room and visit him every month. Such was my practice from the time of my arrival at Baghdad, which was at the year four hundred and eight, until the year four hundred and thirty and something.

Then the Chief Abu Mansu-r Muhammad Ibn al-Faraj tore down that wall and manifested the tomb to view and built a sepulcher over it. It is under a ceiling and anyone who desires can enter and visit it. The neighbors seek blessing by visiting him and believe that he is a virtuous man. They often say he is the son of the woman who raised the Doyen of the Martyrs al-Husain (a.s) and do not know the reality about him. This condition continues until this day of ours, which is the year four hundred and forty seven.

Abu Ja‘far Muhammad Ibn ‘Othma-n Ibn Sa‘i-d al-‘Amri

When Abu ‘Amr ‘Othma-n Ibn Sa‘i-d died, his son Abu Ja‘far Muhammad Ibn ‘Othma-n stood in his place, on the virtue of the clear instructions of Abu Muhammad (a.s) and the instructions of his father about the time of the Qa-'im (a.s). A congregation of scholars narrated to me on the authority of Abu al-Hasan Muhammad Ibn Ahmad Ibn Da-wu-d al-Qummi and Ibn Qulawayh from Sa‘d Ibn ‘Abdillah, saying, the Veracious Sheikh Ahmad Ibn Isha-q Ibn Sa‘d al-Ash‘ari (a.s) narrated to us, and then he mentions the account which we brought earlier.

A congregation of our scholars narrated to me from all of the eminent personages of Abu al-Qa-sim Ja‘far Ibn Muhammad Ibn Qulawayh and Abu Gha-lib al-Ra-zi and Abu Muhammad al-Tala‘kabari, who all narrate from Muhammad Ibn Ya‘qu-b al-Kulaini, who narrates from Muhammad Ibn ‘Abdillah and Muhammad Ibn Yahya-, who narrate from ‘Abdullah Ibn Ja‘far al-Humyari, saying, I and al-Sheikh Abu ‘Amr were with Ahmad Ibn Isha-q al-Ash‘ari al-Qummi.

Ahmad Ibn Isha-q made a gesture to me to ask him about the Heir. So, I asked him, “O’ Abu ‘Amr, I want to ask you a question; however, I am not unsure about what I want to ask you, for my faith and my belief is that the earth does not remain without a Hujja, unless it is forty days prior to the Day of Judgment. And when that happens, the Hujja is ascended and the gateway of repentance is shut.

فقال: هذا إمامكم من بعدي وخليفتي عليكم أطيعوه ولا تتفرقوا من بعدي فتهلكوا في أديانكم ألا وإنكم لاترونه من بعد يومكم هذا حتى يتم له عمر فاقبلوا من عثمان ما يقوله وانتهوا إلى أمره، واقبلوا قوله، فهو خليفة إمامكم والامر إليه

في حديث قال أبو نصر هبة الله بن محمد: وقبر عثمان بن سعيد بالجانب الغربي من مدينة السلام في شارع الميدان في أول الموضع المعروف، في الدرب المعروف بدرب حبلة في مسجد الذرب يمنة الداخل إليه والقبر في نفس قبلة المسجد. ثم قال الشيخ رأيت قبره في الموضع الذي ذكره وكان بني في وجهه حائط وبه محراب المسجد وإلى جنبه باب يدخل إلى موضع القبر في بيت ضيق مظلم، فكنا ندخل إليه ونـزوره مشاهرة، وكذلك من وقت دخولي إلى بغداد وهي سنة ثمان وأربعمائة إلى سنة نيف وثلاثين وأربعمائة ثم نقض ذلك الحائط الرئيس أبو منصور محمد بن الفرج وأبرز القبر إلى بر او عمل عليه صندوقا، وهو تحت سقف يدخل إليه من أراده ويزوره، ويتبرك جيران المحلة بزيارته ويقولون هو رجل صالح وربما قالوا: هو ابن داية الحسين ولا يعرفون حقيقة الحال فيه وهو إلى يومنا هذا، وذلك سنة سبع وأربعين وأربعمائة على ما هو عليه

ذكر أبى جعفر محمد بن عثمان بن سعيد العمري والقول فيه

فلما مضى أبو عمرو عثمان بن سعيد قام ابنه أبو جعفر محمد بن عثمان مقامه بنص أبي محمد (ع) ونص أبيه عثمان عليه بأمر القائم (ع).

فأخبرني جماعة عن أبي الحسن محمد بن أحمد بن داود القمي، وابن قولويه، عن سعد بن عبد الله قال: حدثنا الشيخ الصدوق أحمد بن إسحاق بن سعد الاشعري (ره) وذكر الحديث الذي قدمنا ذكره. وأخبرني جماعة، عن أبي القاسم جعفر بن محمد بن قولويه وأبي غالب الزراري وأبي محمد التلعكبري، كلهم عن محمد بن يعقوب الكليني، عن محمد بن عبد الله، ومحمد بن يحيى، عن عبد الله بن جعفر الحميري قال: اجتمعت أنا والشيخ أبو عمرو عند أحمد بن إسحاق بن سعد الاشعري القمي فغمزني أحمد بن إسحاق أن أسأله عن الخلف. فقلت له: يابا عمرو إني اريد أن أسألك وما أنا بشاك فيما اريد أن أسألك عنه فان اعتقادي وديني أن الأرض لا تخلو من حجة إلا إذا كان قبل القيامة بأربعين يوما فإذا كان ذلك رفعت الحجة وغلق باب التوبة

And it will not benefit any soul has it not already believed and earned good in its belief. They are the wicked of God’s creation and they are the ones that the Day of Judgment shall stand against them. However, I desire to increase my certitude, as Abraham (a.s) asked his Lord to show him how He brings the dead back to life. He said, ‘Do you believe not? He said, Indeed; rather, for my heart to satisfy. Abu ‘Ali Ahmad Ibn Isha-q has narrated to me from Abu al-Hasan (a.s).

He said, I asked the Imam, ‘With who should I transact and from whom should I learn and whose word should accept?’ The Imam said to him, ‘Al-‘Amri is my trustworthy man. Whatever he delivers to you, he does so from me. And whatever he says to you, he does so from me. So listen to him and obey him, for he is a trustworthy and honest man.

’ Also Abu ‘Ali narrated to me that he asked Abu Muhammad al-Hasan Ibn ‘Ali the same question and the Imam said to him, ‘Al-‘Amri and his son are two trustworthy men. Whatever they deliver to you, they deliver from me; and whatever they say to you, they say from me. Listen to them and obey them, for they are two trustworthy and honest men.’ These are the words of two Imams of the past about you.”

Abu ‘Amr fell into prostration and tears rolled down from his eyes and then he said, “Ask.” I said to him, “Have you seen the Heir of Abu Muhammad (a.s)?” He said, “Yes, by Allah. And his neck is like this,” and he pointed with his hands. I said to him, “I have one more question.” He said, “Bring it forth.” I said, “His name?” He said, “That is forbidden to you to ask about. I am not saying this from myself, nor am I permitted to allow or disallow. Rather, this prohibition is from the Imam himself (a.s).

The scepter’s impression is that Abu Muhammad (a.s) passed away and did not leave a son behind and that his bequeathals were divided and taken over by people who were not entitled to do that. He bore patience on that. There is his household, wandering about and there is no one who has the courage to recognize them or offer them something. Should the name come out, search will be on. So fear God and hold back from that.”

Al-Kulaini said, A Sheikh from our scholars, that my memory fails his name, said that Abu ‘Amr was asked in the presence of Ahmad Ibn Isha-q the same question and he gave a similar answer. A congregation of our scholars narrated to us from Muhammad Ibn ‘Ali Ibn al-Husain Ibn Musa- Ibn Ba-bawayh from Ahmad Ibn Ha-ru-n al-Fa-mi, saying, Muhammad Ibn ‘Abdillah Ibn Ja‘far al-Humyari narrated to us from his father ‘Abdillah Ibn Ja‘far, saying, A holy letter came out to al-Sheikh Abu Ja‘far Muhammad Ibn ‘Othma-n Ibn Sa‘i-d al-‘Amri, may Allah sanctify his soul, consoling him for his father (a.s).

One section of the letter read, “We belong to Allah and to Him do we return, submit to His command and are pleased with His destiny. Your father lived fortuitously and died praiseworthy. May Allah have mercy on him and take him to the company of his Imams and his masters, peace be with them. He was always dedicated to their cause and diligent in what would take him near Allah, the Exalted, and the Imams.

فلم يكن ينفع نفسا إيمانها لم تكن آمنت من قبل أو كسبت في إيمانها خيرا، فاولئك أشرار من خلق الله(عزوجل)، وهم الذين تقوم عليهم القيامة. ولكن أحببت أن أزداد يقينا فان إبراهيم (ع) سأل ربه أن يريه كيفى يحيي الموتى، فقال: أو لم تؤمن؟ قال: بلى ولكن ليطمئن قلبي. وقد أخبرني أحمد بن إسحاق أبو علي، عن أبي الحسن (ع) قال: سألته فقلت له: من اعامل؟ وعمن آخذ؟ وقول من أقبل؟ فقال له: العمري ثقتي فما أدى إليك فعني يؤدي وما قال لك فعني يقول: فاسمع له وأطع فانه الثقة المأمون. قال: وأخبرني أبو علي أنه سأل أبا محمد الحسن بن علي عن مثل ذلك فقال له: العمري وابنه ثقتان فما أديا إليك فعني يؤديان وما قالا لك فعني يقولان فاسمع. لهما وأطعهما فانهما الثقتان المأمونان. فهذا قول إمامين قد مضيا فيك قال: فخر أبو عمرو ساجدا وبكى ثم قال: سل. فقلت له: أنت رأيت الخلف من أبي محمد (ع) فقال: أي والله ورقبته مثل ذا وأومأ بيديه، فقلت له: فبقيت واحدة فقال لي: هات، قلت: فالاسم قال: محرم عليكم أن تسألوا عن ذلك ولا أقول هذا من عندي وليس لي أن احلل واحرم ولكن عنه (ع) فان الأمر عند السلطان أن أبا محمد (ع) مضى ولم يخلف ولدا وقسم ميراثه وأخذه من لا حق له. وصبر على ذلك، وهو ذا عياله يجولون وليس أحد يجسر أن يتعرف إليهم أو ينيلهم شيئا، وإذا وقع الاسم وقع الطلب فاتقوا الله وأمسكوا عن ذلك. قال الكليني: وحدثني شيخ من أصحابنا ذهب عني اسمه أن أبا عمرو سئل عند أحمد بن إسحاق، عن مثل هذا، فأجاب بمثل هذا. وأخبرنا جماعة، عن محمد بن علي بن الحسين بن موسى بن بابويه، عن أحمد بن هارون الفامي قال: حدثنا محمد بن عبد الله بن جعفر الحميري، عن أبيه عبد الله بن جعفر قال: خرج التوقيع إلى الشيخ أبي جعفر محمد بن عثمان بن سعيد العمري قدس الله روحه في التعزية بأبيه (ع)، وفي فصل من الكتاب: "إنا لله وإنا إليه راجعون تسليماً لأمره ورضىً بقضائه. عاش أبوك سعيداً ومات حميداً فرحمه الله وألحقه بأوليائه ومواليه (ع). فلم يزل مجتهدا في أمرهم ساعيا فيما يقربه إلى الله(عزوجل) وإليهم

May Allah beautify his visage and forgive him his shortcomings.” Another segment of the letter reads, “May Allah increase upon you the reward and may He adorn for you the grieving. This tragedy has struck you and has struck us. His separation has left you in fright and has left us in fright. May Allah please him in his eternal abode. Of the best of his fortuitousness was that Allah gave him a son like you, to stay behind him and take his place and perform his task and seek mercy for him. I say, All praise belongs to Allah, for breathes are sacred at your place and at what Allah has given you and placed before you. May Allah help you and strengthen you and empower you and grant you success. May He be your Guardian and Protector and Shepherd.”

2- Al-Ghaiba of Sheikh Tusi: A congregation of our scholars narrated to me from Ha-ru-n Ibn Musa- from Muhammad Ibn Hima-m, saying, ‘Abdullah Ibn Ja‘far al-Humyari said to me, When Abu ‘Amr (a.s) passed away, letters continued to come to us with the same handwriting through which we used to receive letters on the virtue of Abu Ja‘far (a.s) taking his father’s place.

On the authority of the same chain of narration from Muhammad Ibn Hima-m, who says, Muhammad Ibn Hemawayh Ibn ‘Abd al-‘Azi-z al-Ra-zi recounted to me in the year two hundred and eighty that Muhammad Ibn Ibra-him Ibn Mahziya-r al-Ahwa-zi recounted that a letter came to him after the demise of Abu ‘Amr that stated, “And his son, may Allah protect him, has always been our man of trust during the lifetime of his father (a.s). He is to us like his father and in his place. He orders to our command and according to our command he acts. May Allah cherish him. Pay heed to his word. And let this assertion of ours be known.”

A congregation narrated to us from Abu al-Qa-sim Ja‘far Ibn Muhammad Ibn Qulawayh and Abu Gha-lib al-Ra-zi and Abu Muhammad al-Tala‘kabari, all of whom narrate from Muhammad Ibn Ya‘qu-b on the authority of Isha-q Ibn Ya‘qub, who says, I asked Muhammad Ibn ‘Othma-n al-‘Amri to deliver a letter of mine, in which I had asked about some queries that had baffled me. The answer with the hand writing of our Master the Patron of the House came that stated, “As for Muhammad Ibn ‘Othma-n al-‘Amri, may Allah be pleased with him and his father before him: he has my full trust and his letter is my letter.

3- Al-Ghaiba of Sheikh Tusi: Abu al-‘Abba-s said, Hibatullah Ibn Muhammad Ibn Bint Umm Kulthu-m Bint Abi Ja‘far al-‘Amri (a.s) narrated to me from his teachers, who said, The Shi-‘a always believed in the uprightness of ‘Othma-n Ibn Sa‘i-d (a.s). His son Abu Ja‘far Muhammad Ibn ‘Othma-n performed his burial bath and took the charge and assumed leadership. The Shi-‘a were all unanimous on his uprightness and trustworthiness and honesty, due to the explicit narrations pronouncing his honesty and uprightness and commanding the people to refer to him in the lifetime of al-Hasan (a.s) and after his death in the lifetime of his father ‘Othma-n Ibn Sa‘i-d.

نضر الله وجهه وأقاله عثرته." وفي فصل آخر: "أجزل الله لك الثواب وأحسن لك العزاء رزئت ورزئنا وأوحشك فراقه وأوحشنا فسره الله في منقلبه، وكان من كمال سعادته أن رزقه الله ولدا مثلك يخلفه من بعده ويقوم مقامه بأمره ويترحم عليه، وأقول الحمد لله فان الانفس طيبة بمكانك، وما جعله الله(عزوجل) فيك وعندك، أعانك الله وقواك وعضدك ووفقك وكان لك وليا وحافظا وراعيا."

2- الغيبة للشيخ الطوسي وأخبرني جماعة، عن هارون بن موسى، عن محمد بن همام قال: قال لي عبد الله جعفر الحميري: لما مضى أبو عمرو (ع) أتتنا الكتب بالخط الذي كنا نكاتب به باقامة أبي جعفر (ع) مقامه. وبهذا الاسناد عن محمد بن همام قال: حدثني محمد بن حمويه بن عبد العزيز الرازي في سنة ثمانين ومائتين قال: حدثنا محمد بن إبراهيم بن مهزيار الاهوازي أنه خرج إليه بعد وفاة أبي عمرو: والابن وقاه الله لم يزل ثقتنا في حياة الاب (ع) وأرضاه ونضر وجهه، يجري عندنا مجراه، ويسد مسده وعن أمرنا يأمر الابن، وبه يعمل تولاه الله فانته إلى قوله، وعرف معاملتنا ذلك. وأخبرنا جماعة، عن أبي القاسم جعفر بن محمد بن قولويه وأبي غالب الزراري وأبي محمد التلعكبري كلهم، عن محمد بن يعقوب، عن إسحاق بن يعقوب قال: سألت محمد بن عثمان العمري أن يوصل لي كتاب قد سألت فيه عن مسائل أشكلت علي فوقع التوقيع بخط مولانا صاحب الدار: وأما محمد بن عثمان العمري(رضي الله عنه) وعن أبيه من قبل فانه ثقتي وكتابه كتابي.

3- الغيبة للشيخ الطوسي: أبو العباس: وأخبرني هبة الله بن محمد ابن بنت ام كلثوم بنت أبي جعفر العمري(رضي الله عنه)، عن شيوخه قالوا: لم تزل الشيعة مقيمة على عدالة عثمان بن سعيد (ره) وغسله ابنه أبو جعفر محمد بن عثمان وتولى القيام به وجعل الأمر كله مردودا إليه، والشيعة مجمعة على عدالته وثقته وأمانته، لما تقدم له من النص عليه بالامانة والعدالة، والامر بالرجوع إليه في حياة الحسن (ع) وبعد موته في حياة أبيه عثمان بن سعيد

The Shi-‘a did not dispute his uprightness nor did they doubt his honesty. The letters came out through him to the Shi-‘a in their important matters during his life. They were by the same handwriting as they were in the lifetime of his father ‘Othma-n. The Shi-‘a did not know anyone else but him in this position. Nor did they turn to anyone else but him. Many signs and miracles of the Imam, which appeared through him, have been narrated. He spoke of the events to the Shi-‘a that increased their faith in this regard and they are well-known before the Shi-‘a. We will bring a fragment of them and will not prolong the discourse through their repetition, because this much is sufficient for the fair minded investigator.

Ibn Nu-h says, Abu Nasr Hibatullah Ibn Bint Kulthu-m Bint Abi Ja‘far al-‘Amri said to me, Abu Ja‘far Muhammad Ibn ‘Othma-n al-‘Amri had a number of books. He had written them on the subject of fiqh on the basis of his learning from Abu Muhammad al-Hasan (a.s) and the Patron (a.s) and from his father ‘Othma-n Ibn Sa‘i-d, who had procured his knowledge from Abu Muhammad and from ‘Ali Ibn Muhammad, peace be with them.

They included books titled as The Books of Drinks. Al-Kabi-ra the mother of Kulthu-m the daughter of Abu Ja‘far (a.s) mentioned that the books reached Abu al-Qa-sim al-Husain Ibn Ru-h (a.s) at the time of the final will to him and they remained in his possession. Abu Nasr says, I suspect she said that they reached afterwards to Abu al-Hasan al-Samari (a.s).

Abu Ja‘far Ibn Ba-bawayh says, Muhammad Ibn ‘Othma-n al-‘Amri narrated that by Allah, the Patron of this Order attends the Hajj every year and sees the people and knows them and they see him but do not recognize him.

A number of scholars narrated to me on the authority of the named narrators from ‘Abdullah Ibn Ja‘far al-Humyari that he said, I asked Muhammad Ibn ‘Othma-n (a.s) “Have you seen the Patron of this Order?” “Yes,” he said, “and my last covenant with him was at the Sacred House of God as he was saying, O’ Allah, fulfill to me what You promised to me.”

He said, “I saw him, Divine bliss be for him, clinging to the curtains of the Ka‘ba in al-Mustaja-r as he was saying, O’ Allah, avenge from Your enemies through me.” Through the same chain of narration from the father of Muhammad Ibn ‘Ali, who said, ‘Ali Ibn Sulayma-n al-Ra-zi recounted to us on the authority of ‘Ali Ibn Sadaqa al-Qummi, who said, A letter came to Muhammad Ibn ‘Othma-n al-‘Amri (a.s) without any inquiry from him, and commanded him to inform the people who were inquiring about the name of the Imam to either be silent and attain the Paradise or either talk and be condemned to the Fire. For if they discern the name, they will spread it, and if they discover the place, they will lead others to it.

Ibn Nu-h narrates from Abu Nasr Hibabtullah Ibn Muhammad, who narrates from Abu ‘Ali Ibn Abi Jayyed al-Qummi, who narrates from Abu al-Hasan ‘Ali Ibn Ahmad al-Dalla-l al-Qummi, who said, I entered upon Abu Ja‘far Muhammad Ibn ‘Othma-n (a.s) on a certain day to offer him my greetings.

لا يختلف في عدالته، ولا يرتاب بأمانته، والتوقيعات يخرج على يده إلى الشيعة في المهمات طول حياته بالخط الذي كانت تخرج في حياة أبيه عثمان، لا يعرف الشيعة في هذا الأمر غيره، ولا يرجع إلى أحد سواه، وقد نقلت عنه دلائل كثيرة، ومعجزات الامام (التي) ظهرت على يده، وامور أخبرهم بها عنه زادتهم في هذا الأمر بصيرة، وهي مشهورة عند الشيعة وقد قدمنا طرفا منها فلا نطول باعادتها فان ذلك كفاية للمنصف إن شاء الله. قال ابن نوح: أخبرني أبو نصر هبة الله ابن بنت (ام) كلثوم بنت أبي جعفر العمري قال: كان لابي جعفر محمد بن عثمان العمرى كتب مصنفة في الفقه مما سمعها من أبي محمد الحسن (ع) ومن الصاحب (ع) ومن أبيه عثمان بن سعيد، عن أبي محمد وعن أبيه علي بن محمد(ع) فيها كتب ترجمتها كتب الاشربة ذكرت الكبيرة ام كلثوم بنت أبي جعفر رضي الله عنها أنها وصلت إلى أبي القاسم الحسين بن روح (ع) عند الوصية إليه، وكانت في يده، قال أبو نصر: وأظنها قالت: وصلت بعد ذلك إلى أبي الحسن السمرى (ع) وأرضاه. قال أبو جعفر بن بابويه: روى محمد بن عثمان العمري قدس الله روحه أنه قال: والله إن صاحب هذا الأمر ليحضر الموسم كل سنة يرى الناس ويعرفهم ويرونه ولا يعرفونه. وأخبرني جماعة، عن محمد بن علي بن الحسين قال: أخبرنا أبي ومحمد بن الحسن ومحمد بن موسى بن المتوكل، عن عبد الله بن جعفر الحميري أنه قال: سألت محمد بن عثمان (ع) فقلت له: رأيت صاحب هذا الأمر؟ قال: نعم، وآخر عهدي به عند بينت الله الحرام وهو يقول: اللهم أنجز لي ما وعدتني. قال محمد بن عثمان (ع): ورأيته صلوات الله عليه متعلقا بأستار الكعبة في المستجار وهو يقول: اللهم انتقم بي من أعدائك. وبهذا الاسناد عن محمد بن علي، عن أبيه قال: حدثنا علي بن سليمان الزراري عن علي بن صدقة القمي قال: خرج إلى محمد بن عثمان العمري(رضي الله عنه) ابتداء من غير مسألة ليخبر الذين يسألون عن الاسم: إما السكوت والجنة وإما الكلام. والنار فانهم إن وقفوا على الاسم أذاعوه وإن وقفوا على المكان دلوا عليه. قال ابن نوح: أخبرني أبو نصر هبة الله بن محمد قال: حدثني أبو علي بن أبي جيد القمي قال: حدثني أبو الحسن علي بن أحمد الدلال القمي قال: دخلت على أبي جعفر محمد بن عثمان (ع) يوما لأسلم عليه

He was there and in front of him was a square frame of oak and an inscriber who was inscribing on it and writing verses of Qur’a-n and the names of the Holy Imams on its sides. I asked him, “What is this oak for, my master?”

He said, “This is for my grave; it will be in it.” He said either, “I will be placed over it” or, “I will be raised over it.” Then he said, “I am done with it, and every day, I descend into it and recite a part of Qur’a-n and come back.”

Abu ‘Ali Ibn Abi Jayyed al-Qummi says, I also think he said, Abu Ja‘far Ibn ‘Othma-n (a.s) took my hand and showed his tomb to me. He told me that on such and such day of the such and such month of the such and such year, “I will go towards Allah, the Exalted, and will be buried here, and this frame of oak will be with me.”

When I came out from his place, all of his providential sayings came true. I was constantly watching his state. It was not long that he became ill and then he died on the very day of the month and the year he had confided in me; and he was buried there. Abu Nasr Hibatullah says, I heard this narration from someone other than Abu ‘Ali.

Also Umm Kulthu-m Bint Abi Ja‘far (a.s) and another congregation of scholars from Abu Ja‘far Muhammad Ibn ‘Ali Ibn al-Husain (a.s) narrated to me on the authority of Muhammad Ibn ‘Ali Ibn al-Aswad al-Qummi that Abu Ja‘far al-‘Amri (a.s) dug a tomb for himself and leveled it with oak. I inquired about it. He mentioned some reasons to the people. Then I asked him about it. He said, “I have been ordered to gather my affairs.” He died two months after that. May Allah be pleased with him and may He please him.

4- Al-Ghaiba of Sheikh Tusi: Abu Nasr Hibatullah said I found in the handwriting of Abu Gha-lib al-Ra-zi (a.s) that Abu Ja‘far Muhammad Ibn ‘Othma-n al-‘Amri (a.s) died at the end of Jama-di al-U-la- of the year three hundred and five. Abu Nasr Hibatullah Ibn Muhammad Ibn Ahmad has mentioned that Abu Ja‘far al-‘Amri (a.s) died in the year three hundred and four and that he undertook this duty for about fifty years.

People would carry their religious dues to him and letters to them would come with the same handwriting that they came during the lifetime of al-Hasan (a.s) addressing their important and vital issues of religious as well as worldly life and responding their queries with astonishing answers. May Allah please him and He be pleased with him.

Abu Nasr Ibn Hibatullah says, Abu Ja‘far Muhammad Ibn ‘Othma-n’s grave is near that of his mother in the street of gate of Kufa in the place where his houses and quarters were, which is now in the middle of the desert. May Allah sanctify his soul.

فوجدته وبين يديه ساجة ونقاش ينقش عليها ويكتب آيا من القرآن وأسماء الائمة (ع) على حواشيها فقلت له: يا سيدي ما هذه الساجة؟ فقال لي: هذه لقبري تكون فيه اوضع عليها أو قال: اسند إليها وقد عزفت منه، وأنا في كل يوم أنـزل فيه فأقرء جزءا من القرآن فأصعد وأظنه قال: فأخذ بيدي وأرانيه فإذا كان يوم كذا وكذا من شهر كذا وكذا من سنة كذا وكذا صرت إلى الله(عزوجل) ودفنت فيه وهذه الساجة معي. فلما خرجت من عنده أثبت ما ذكره ولم أزل مترقبا به ذلك فما تأخر الأمر حتى اعتل أبو جعفر فمات في اليوم الذي ذكره من الشهر الذي قاله من السنة التي ذكرها ودفن فيه. قال أبو نصر هبة الله: وقد سمعت هذا الحديث من غير أبي علي وحدثتني به أيضا ام كلثوم بنت أبي جعفر رضي الله عنها وأخبرني جماعة، عن أبي جعفر محمد بن علي بن الحسين (ع) قال: حدثني محمد بن الاسود القمي أن أبا جعفر العمري قدس الله روحه حفر لنفسه قبراوسواه بالساج فسألته عن ذلك فقال للناس أسباب ثم سألته عن ذلك فقال: قد امرت أن أجمع أمري، فمات بعد ذلك بشهرين (ع) وأرضاه.

4- الغيبة للشيخ الطوسي وقال أبو نصر هبة الله: وجدت بخط أبي غالب الزراري (ره) وغفر له أن أبا جعفر محمد بن عثمان العمري (ره) مات في آخر جمادى الاولى سنة خمس وثلاث مائة وذكر أبو نصر هبة الله بن محمد بن أحمد أن أبا جعفر العمري (ره) مات في سنة أربع وثلاث مائة وأنه كان يتولى هذا الأمر نحوا من خمسين سنة فيحمل الناس إليه أموالهم، ويخرج إليهم التوقيعات بالخط الذي كان يخرج في حياة الحسن (ع) إليهم بالمهمات في أمر الدين والدنيا وفيما يسألونه من المسائل بالاجوبة العجيبة (ع) وأرضاه. قال أبو نصر هبة الله: إن قبر أبي جعفر محمد بن عثمان عند والدته في شارع باب الكوفة في الموضع الذي كانت دوره ومنازله وهو الآن في وسط الصحراء قدس الله روحه