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Abu Ja‘far Muhammad Ibn ‘Othma-n Ibn Sa‘i-d al-‘Amri’s Appointment of Abu al-Qa-sim al-Husain Ibn Ru-h in His Position after Himself through the Order of the Imam

Al-Husain Ibn Ibra-him al-Qummi narrates through the named chain of narration on the authority of Abu ‘Abdillah Ja‘far Ibn Muhammad al-Mada-’ini, known as Ibn Qazda- in Baghdad, who said, It was my conduct that when I carried religious dues that were in my hands to al-Sheikh Abu Ja‘far Muhammad Ibn ‘Othma-n al-‘Amri (a.s) to say to him something no one else said its like to him, This money, the amount of which is such and such, belongs to the Imam (a.s). He would say, “Yes. Leave it.” I would return and say to him, “Say to me it belongs to the Imam.”

And he would say, “Yes, it belongs to the Imam (a.s).” And then he would take it. The last time I saw him, I went to him with four hundred dina-rs. I talked to him as my custom was. He said to me, “Take it to al-Husain Ibn Ru-h.” I paused and said, “You will take it from me like every time.” He turned me down like a stranger to my words and said, “Go, may Allah keep you well, and give them to al-Husain Ibn Ru-h.” As I saw anger on his face, I moved and climbed over my courser.

I had gone some ways that I had doubts, so I returned and knocked on the door. The servant came to me and asked, “Who are you?” I said my name. He went inside and sought permission for my entry and came back, turning me down. I said to him, “Go and ask for permission for me. I must see him.” He went inside and told him about my return. He had gone to the women’s quarters. He came out and sat over a bunk, while his feet were on the ground. He was wearing two slippers, half of beauty of which were due to good looks of his feet.

He said to me, “What prompted you to come back? And why did you not do what I told you to do?” I said, “I did not dare do what you asked me to do.” He called on me as he was angry, “Go, may Allah keep you well, for I have raised Abu al-Qa-sim al-Husain Ibn Ru-h to my position and have assigned him my chair.” I asked, “By the order of the Imam?” He said, “Go, may Allah keep you well. It is as I told you.”

I did not have any option but to leave. I went to Abu al-Qa-sim Ibn Ru-h. He was in a narrow house. I related to him what had happened. He was pleased and thanked Allah, the Exalted. I gave him the dina-rs. I kept submitting all of my religious dues to him after that. On the authority of Ja‘far Ibn Ahmad Ibn Mati-l al-Qummi, Muhammad Ibn ‘Othma-n Abu Ja‘far al-‘Amri (a.s) had about ten people in Baghdad who were his deputies. Abu al-Qa-sim Ibn Ru-h was one of them. All of them were closer to him than Abu al-Qa-sim Ibn Ru-h (a.s) so much so that when he needed something or had a task, he would have it fulfilled through someone else, because Ibn Ru-h did not have that kind of proximity to him. When Abu Ja‘far (a.s) was to pass away, the choice was his and he had the authority to make his final will.

ذكر إقامة أبي جعفر محمد بن عثمان بن سعيد العمري أبا القاسم الحسين بن روح رضي الله عنهما مقامه بعده بأمر الامام صلوات الله عليه

أخبرني الحسين بن إبراهيم القمي قال: أخبرني أبو العباس أحمد بن علي بن نوح قال: أخبرني أبو علي أحمد بن جعفر بن سفيان البزوفري قال: حدثني أبو عبد الله جعفر بن محمد المدائني المعروف بابن قزدا في مقابر قريش قال: كان من رسمي إذا حملت المال الذي في يدي إلى الشيخ أبي جعفر محمد بن عثمان العمري قدس الله روحه أن أقول له ما لم يكن أحد يستقبله بمثله: هذا المال ومبلغه كذا وكذا للامام (ع) فيقول لي: نعم دعه، فاراجعه فأقول له تقول لي: إنه للامام فيقول: نعم للامام (ع)، فيقبضه. فصرت إليه آخر عهدي به قدس الله روحه ومعي أربعمائة دينار فقلت له على رسمي فقال لي: امض بها إلى الحسين بن روح فتوقفت فقلت: تقبضها أنت مني على الرسم، فرد علي كالمنكر لقولي قال: قم عافاك الله فادفعها إلى الحسين بن روح. فلما رأيت في وجهه غضبا خرجت وركبت دابتي فلما بلغت بعض الطريق رجعت كالشاك فدققت الباب فخرج إلى الخادم فقال: من هذا؟ فقلت: أنا فلان فاستأذن لي. فراجعني وهو منكر لقولي ورجوعي فقلت له: ادخل فاستأذن لي فانه لابد من لقائه فدخل فعرفه خبر رجوعي وكان قد دخل إلى دار النساء فخرج وجلس على سرير ورجلاه في الأرض وفيهما نعلان نصف حسنهما وحسن رجليه فقال لي: ما الذي جرأك على الرجوع ولم لم تمتثل ما قلته لك؟ فقلت: لم أجسر على ما رسمته لي، فقال لي وهو مغضب: قم عافاك الله فقد أقمت أبا القاسم الحسين بن روح مقامي ونصبته منصبي فقلت: بأمر الامام؟ فقال: قم عافاك الله كما أقول لك فلم يكن عندي غير المبادرة. فصرت إلى أبي القاسم بن روح وهو في دار ضيقة فعرفته ما جرى فسر به وشكر الله(عزوجل) ودفعت إليه الدنانير، ومازلت أحمل إليه ما يحصل في يدي بعد ذلك. وسمعت أبا الحسن علي بن بلال بن معاوية المهلبي يقول في حياة جعفر بن محمد ابن قولويه: سمعت أبا القاسم جعفر بن محمد بن قولويه القمي يقول: سمعت جعفر بن أحمد ابن متيل القمي يقول: كان محمد بن عثمان أبو جعفر العمري- (ع)- له من يتصرف له ببغداد نحو من عشرة أنفس وأبو القاسم بن روح (ع) فيهم، وكلهم كان أخص به من أبي القاسم بن روح (ع) حتى أنه كان إذا احتاج إلى حاجة أو إلى سبب ينجزه على يد غيره لما لم يكن له تلك الخصوصية، فلما كان وقت مضي أبي جعفر (ع)، وقع الاختيار عليه وكانت الوصية إليه

Out Sheikhs were saying, We did not have any doubt that if something should happen to Abu Ja‘far, no one will take his place but Ja‘far Ibn Ahmad Ibn Mati-l or his father, for he was Abu Ja‘far’s confidential and was at his house mostly. It was known that towards the end of his life, Abu Ja‘far did not eat any food that was not prepared at the house of Ja‘far Ibn Ahmad Ibn Mati-l and his father, due to an incident that had occurred. His food was at the house of Ja‘far and his father. Our scholars did not doubt that if something happened, the position will be handed to him. When he passed away and Abu al-Qa-sim was selected, they submitted to him and did not reject him.

They were all with him and at his service just as they were with Abu Ja‘far (a.s). Ja‘far Ibn Ahmad Ibn Mati-l continued to serve Abu al-Qa-sim as his deputy until his death as he served Abu Ja‘far al-‘Amri. Anyone who would question Abu al-Qa-sim questions Abu Ja‘far and questions the Hujja (a.s). A congregation of scholars narrated to us from Abu Ja‘far Muhammad Ibn ‘Ali Ibn al-Husain Ibn Ba-bawayh, saying Abu Ja‘far Muhammad Ibn ‘Ali al-Aswad (a.s) said, I used to carry religious dues procured as waqf to Abu Ja‘far Muhammad Ibn ‘Othma-n al-‘Amri (a.s), which he would take from me. One day, I took some money to him. It was at his last days, two or three years prior to his demise. He ordered me to give them to Abu al-Qa-sim al-Ru-hi (a.s).

I always asked Abu al-Qa-sim for receipts, so he complained to Abu Ja‘far (a.s) about it, and he ordered me, “Do not insist on receipts and everything that reaches Abu al-Qa-sim is as it reaches me.” After that, I used to take the dues to him and would not ask for receipts.

5- Al-Ghaiba of Sheikh Tusi: On the authority of Ja‘far Ibn Ahmad Ibn Mati-l, saying, When death approached Abu Ja‘far Muhammad Ibn ‘Othma-n al-‘Amri, I was sitting near his head and was asking him questions and talking to him. Abu al-Qa-sim Ibn Ru-h was near his feet. He turned to me and then said, “I have been ordered to confide my final will to Abu al-Qa-sim al-Husain Ibn Ru-h.” I rose from his overhead and took Abu al-Qa-sim’s hand and sat him on my seat and sat myself at his feet.

6- Al-Ghaiba of Sheikh Tusi: Ibn Nu-h says, Abu ‘Abdillah al-Husain Ibn ‘Ali Ibn Ba-bawayh came to us in Basra in the month of Rabi-‘ al-Awwal of the year three hundred and seventy eight. He said, I heard the ‘Alawi lady of al-Saffa-r and al-Husain Ibn Ahmad Ibn Idri-s mentioning the following narrative that they were present at Baghdad at that year and witnessed that.

Also a congregation narrated to us on the authority of Abu Muhammad Ha-ru-n Ibn Musa-, saying, Narrated to me Abu ‘Ali Muhammad Ibn Huma-m (a.s) that Abu Ja‘far Muhammad Ibn ‘Othma-n al-‘Amri, may Allah sanctify his soul, called us before his demise. We were the elite of the Shi-‘a and senior members of the congregation. He said to us, “If the incident of death befalls me, the command is with Abu al-Qa-sim al-Husain Ibn Ru-h al-Nawbakhti. I have been ordered to place him in my position after me. Refer to him and depend on him in your affairs.”

وقال مشايخنا: كنا لانشك أنه إن كان كائنة من أبي جعفر لا يقوم مقامه إلا جعفر بن أحمد بن متيل أو أبوه لما رأينا من الخصوصية به، وكثرة كينونته في منـزله حتى بلغ أنه كان في آخر عمره لا يأكل طعاما إلا ما اصلح في منـزل جعفر بن أحمد بن متيل وأبيه بسبب وقع له، وكان طعامه الذي يأكله في منـزل جعفر وأبيه. وكان أصحابنا لا يشكون إن كانت حادثة لم تكن الوصية إلا إليه من الخصوصية فلما كان عند ذلك (و) وقع الاختيار على أبي القاسم سلموا ولم ينكروا وكانوا معه وبين يديه كما كانوا مع أبي جعفر (ع)، ولم يزل جعفر بن أحمد ابن متيل في جملة أبي القاسم (ع) وبين يديه كتصرفه بين يدي أبي جعفر العمري إلى أن مات (ع) فكل من طعن على أبي القاسم فقد طعن على أبي جعفر وطعن على الحجة صلوات الله عليه. وأخبرنا جماعة، عن أبي جعفر محمد بن علي بن الحسين بن بابويه قال: حدثنا أبو جعفر محمد بن علي الاسود (ره) قال: كنت أحمل الاموال التي تحصل في باب الوقف إلى أبي جعفر محمد بن عثمان العمري (ره) فيقبضها مني فحملت إليه يوما شيئا من الاموال في آخر أيامه قبل موته بسنتين أو ثلاث سنين فأمرني بتسليمه إلى أبي القاسم الروحي (ع) فكنت اطالبه بالقبوض فشكى ذلك إلى أبي جعفر (ع) فأمرني أن لا اطالبه بالقبوض وقال: كل ما وصل إلى أبي القاسم فقد وصل إلي فكنت أحمل بعد ذلك الاموال إليه ولا اطالبه بالقبوض

5- الغيبة للشيخ الطوسي وبهذا الاسناد، عن محمد بن علي بن الحسين قال: أخبرنا علي ابن محمد بن متيل، عن عمه جعفر بن أحمد بن متيل قال: لما حضرت أبا جعفر محمد ابن عثمان العمري الوفاة كنت جالسا عند رأسه اسائله واحدثه وأبو القاسم بن روح عند رجليه فالتفت إلي ثم قال: امرت أن اوصي إلى أبي القاسم الحسين بن روح قال: فقمت من عند رأسه وأخذت بيد أبي القاسم وأجلسته في مكاني وتحولت إلى عند رجليه

6- الغيبة للشيخ الطوسي قال ابن نوح: وحدثني أبو عبد الله الحسين بن علي بن بابويه قدم علينا البصرة في شهر ربيع الاول سنة ثمان وسبعين وثلاث مائة قال: سمعت علوية الصفار والحسين بن أحمد بن إدريس رضي الله عنهما يذكران هذا الحديث وذكرا أنهما حضرا بغداد في ذلك الوقت وشاهدا ذلك. وأخبرنا جماعة، عن أبي محمد هارون بن موسى قال: أخبرني أبو علي محمد بن همام (ع) وأرضاه أن أبا جعفر محمد بن عثمان العمري قدس الله روحه جمعنا قبل موته وكنا وجوه الشيعة وشيوخها، فقال لنا: إن حدث علي حدث الموت، فالامر إلى أبي القاسم الحسين بن روح النوبختي فقد امرت أن أجعله في موضعي بعدي فارجعوا إليه وعولوا في اموركم عليه

Al-Husain Ibn Ibra-him narrated to me through the named chain of narration on the authority of Abu Ahmad Ibn Ibra-him and my Abu Ja‘far ‘Abdillah Ibn Ibra-him and others that when the condition of Abu Ja‘far al-‘Amri worsened, he gathered a group of the personages of the Shi-‘a. There was Abu ‘Ali Ibn Hima-m; there was Abu ‘Abdillah Ibn Muhammad al-Ka-tib; there was Abu ‘Abdillah al-Ba-qita-ni; there was Abu Sahl Isma-‘il Ibn ‘Ali al-Nawbakhti; there was Abu ‘Abdillah Ibn al-Wajna-’ and other senior individuals of the denomination. They entered upon Abu Ja‘far (a.s) and said to him, “If some thing happens, who will be at your place?”

He said to them, “This, Abu al-Qa-sim al-Husain Ibn Ru-h Ibn Abi Bahr al-Nawbakhti will sit on my seat and will be the emissary between you and the Patron of the Order. He will be his representative and is a reliable and honest man. Refer to him in your affairs and trust him in your vital enterprises. I have been ordered to that and I conveyed the message.” Through the same chain of narration from Hibatullah Ibn Muhammad Ibn Bint Umm Kulthu-m Bint Abi Ja‘far al-‘Amri on the authority of Umm Kulthu-m the daughter of Abu Ja‘far (a.s): Abu al-Qa-sim al-Husain Ibn Ru-h (a.s) was the representative of Abu Ja‘far (a.s) for good many years.

He was watching over his properties and would deliver his secret messages to chiefs of the Shi-‘a. He was his intimate deputy, so much so that Abu Ja‘far would discuss with him things that happened between him and his concubines, thanks to his proximity to him and his affinity with him. She said, He would give him every month thirty dina-rs as stipend for him. This was in addition to what he received from the ministers and chiefs of the Shi-‘a, such as the house of Fura-t and the others, due to his prestige and position and his respectability before them.

The Shi-‘a had a very majestic impression about him for his intimacy with my father and the latter’s statements before them endorsing his trustworthiness, excellence, piety, and all and other qualities that he bore from this creed. So, the affairs were facilitated for him during the lifetime of my father until the final will explicitly pronounced him for that position. No one disputed his authority and no one doubted it, except someone who must have been ignorant about my father first. Besides, I do not know anyone from the Shi-‘a who has questioned his position. Hibatullah says, I heard this from many members from the Nawbakhts, such as Abu al-Husain Ibn Kibriya-’ and others.

A number of scholars narrated to me on the authority of Abu al-‘Abba-s Ibn Nu-h, saying, I discovered the first letter that came from Abu al-Qa-sim (a.s) with the handwriting of Muhammad Ibn Nafi-s, amongst the things he wrote in Ahwa-z. “We know him, may Allah let him know all that is good, and His Paradise, and may He render him fortuitous by success. We came across his letter. He is our man of trust on the position he is. He is before us in the position and rank that please him. May Allah increase His favors upon him; He is the All-Mighty Guardian. And praise belongs to Allah; there is no partner for Him. And may Allah bless His Messenger Muhammad and his House and greet them many greetings.” This letter arrived on the Sunday, six nights left from the Shawwa-l of the year three hundred and five.

وأخبرني الحسين بن إبراهيم، عن ابن نوح، عن أبي نصر هبة الله بن محمد قال: حدثني خالي أبو إبراهيم جعفر بن أحمد النوبختي قال: قال لي أبي أحمد ابن إبراهيم وعمي أبو جعفر عبد الله بن إبراهيم وجماعة من أهلنا يعني بني نوبخت أن أبا جعفر العمري لما اشتدت حاله اجتمع جماعة من وجوه الشيعة منهم أبو علي ابن همام وأبو عبد الله ابن محمد الكاتب وأبو عبد الله الباقطاني وأبو سهل إسماعيل بن علي النوبختي وأبو عبد الله ابن الوجناء وغيرهم من الوجوه والاكابر فدخلوا على أبي جعفر (ع) فقالوا له: إن حدث أمر فمن يكون مكانك؟ فقال لهم: هذا أبو القاسم الحسين بن روح بن أبي بحر النوبختي القائم مقامي والسفير بينكم وبين صاحب الأمر والوكيل له والثقة الامين فارجعوا إليه في اموركم وعولوا عليه في مهماتكم فبذلك امرت وقد بلغت

وبهذا الاسناد عن هبة الله بن محمد ابن بنت ام كلثوم بنت أبي جعفر العمري قال: حدثتني ام كلثوم بنت أبي جعفر رضي الله عنها قالت: كان أبو القاسم الحسين ابن روح P ، وكيلا لابي جعفر (ره) سنين كثيرة ينظر له في أملاكه ويلقي بأسراره الرؤساء من الشيعة، وكان خصيصا به حتى أنه كان يحدثه بما يجري بينه وبين جواريه لقربه منه وانسه

قالت: وكان يدفع إليه في كل شهر ثلاثين دينارا رزقا له غير ما يصل إليه من الوزراء والرؤساء من الشيعة، مثل آل الفرات وغيرهم لجاهه ولموضعه وجلالة محله عندهم، فحصل في أنفس الشيعة محصلا جليلا لمعرفتهم باختصاص أبي إياه وتوثيقه عندهم، ونشر فضله ودينه وما كان يحتمله من هذا الأمر، فتمهدت له الحال في طول حياة أبي إلى أن انتهت الوصية إليه بالنص عليه، فلم يختلف في أمره ولم يشك فيه أحد إلا جاهل بأمر أبي أولا مع ما لست أعلم أن أحدا من الشيعة شك فيه وقد سمعت بهذا من غير واحد من بني نوبخت رحمهم الله مثل أبي الحسين ابن كبرياء وغيره

وأخبرني جماعة عن أبي العباس بن نوح قال: وجدت بخط محمد بن نفيس فيما كتبه بالاهواز: أول كتاب ورد من أبي القاسم (ع): نعرفه عرفه الله الخير كله ورضوانه وأسعده بالتوفيق، وقفنا على كتابه و(هو) ثقتنا بما هو عليه وأنه عندنا بالمنـزلة والمحل اللذين يسرانه، زاد الله في إحسانه إليه إنه ولي قدير والحمد لله لا شريك له وصلى الله على رسوله محمد وآله وسلم تسليما كثيرا، وردت هذه الرقعة يوم الاحد لست ليال خلون من شوال سنة خمس وثلاثمائة

‘Alla-mah al-Majlisi says, Sheikh Tusi then chronicles the letters that came to al-Humyari, which we have brought in the section of the letters. Then he says, Abu al-Qa-sim (a.s) was of the wisest of all people, before friend and foe. He observed taqiyya. Abu Nasr Hibatullah Ibn Muhammad says, Each one, Abu ‘Abdillah Ibn Gha-lib and Abu al-Hasan Ibn Abi al-Tayyeb said, I did not see anyone wiser than al-Sheikh Abu al-Qa-sim al-Husain Ibn Ru-h. I saw him one day in the house of Ibn Yasa-r. He had a great position before the Seyed and the caliph.

The commonality of the Muslims also revered him. Abu al-Qa-sim attended that place due to taqiyya and fear. I remember him. Two men were arguing; one was claiming that Abu Bakr was the best of the people after the Messenger of Allah (a.s) and then ‘Omar and then ‘Ali; while the other contended that ‘Ali was better than ‘Omar. Their debate took long, so Abu al-Qa-sim (a.s) said, “What the companions are unanimous upon is that the Siddi-q comes first, then after him the Fa-ru-q, and then after him ‘Othma-n, and then ‘Ali, the Successor.

Narrators of traditions uphold this. This is the correct belief before us.” Everyone who was there was perplexed from these words. Members of the commonality were raising him over their heads from gaiety and were praying for him and were cursing those who were “accusing him to be a Ra-fidhi.” Laughter was all the while overwhelming me. I tried to withhold it and control myself from laughing by putting my sleeve into my mouth. But then I feared that they will discern who I am, so I left. The Sheikh looked at me and noticed that. When I arrived at my house, there was a knock on the door. I came out and saw Abu al-Qa-sim Ibn Ru-h was on his mule.

He had come to me on his way to his house. He said, “‘Abdallah, may Allah do you favors, why were you laughing and were almost cheering me. As if what I said was not true before you.” I said, “It is true before me.” He said, “Fear God, Sheikh. I will not forgive you if you consider this word of mine great.” I said, “My master, someone who is seen to be the companion of the Imam and his representative, if he says a word as such, it is not awkward and not laughable.” He said, “By your life, if you say this again, I will desert you.” He bid me farewell and left. Abu Nasr Hibatullah Ibn Muhammad said, Abu al-Hasan Ibn Kibriya-’ al-Nawbakhti narrated to us, saying, Al-Sheikh Abu al-Qa-sim (a.s) discovered that his doorman had cursed and cussed Mu‘a-wiya. He ordered that he should be turned away and removed from his post.

For a long time, the doorman was asking him to reinstate him. But by Allah, he did not reinstate him to his post. Someone from the houses took him and gave him employment. All of this was due to taqiyya. Abu Nasr Hibatullah said, Abu Ahmad Ibn Dara-nawayh al-Abras, whose house was at the gate of stationeries said to me, I and my brothers used to go in to Abu al-Qa-sim al-Husain Ibn Ru-h (a.s) and transact with him. He was very polite and had great manners. When we would go to him, we would be nine or ten people, nine of us against him and perhaps one of us unsure about him. When we would leave him, nine of us would be seeking proximity to God through his love, while one us may be unsure about him.

أقول: ذكر الشيخ بعد ذلك التوقيعات التي خرجت إلى الحميري على ما نقلناه في باب التوقيعات ثم قال: وكان أبو القاسم (ره) من أعقل الناس عند المخالف والموافق ويستعمل التقية فروى أبو نصر هبة الله بن محمد قال: حدثني أبو عبد الله بن غالب وأبو الحسن ابن أبي الطيب قالا: ما رأيت من هو أعقل من الشيخ أبي القاسم الحسين بن روح ولعهدي به يوما في دار ابن يسار، وكان له محل عند السيد والمقتدر عظيم، وكانت العامة أيضا تعظمه، وكان أبو القاسم يحضر تقية وخوفا. فعهدي به وقد تناظر اثنان فزعم واحد أن أبا بكر أفضل الناس بعد رسول الله(ص) ثم عمر ثم علي وقال الآخر: بل علي أفضل من عمر، فزاد الكلام بينهما فقال أبو القاسم (ع): الذي اجتمعت عليه الصحابة هو تقديم الصديق ثم بعده الفاروق ثم بعده عثمان ذو النورين ثم علي الوصي، وأصحاب الحديث على ذلك، وهو الصحيح عندنا، فبقي من حضر المجلس متعجبا من هذا القول وكانت العامة الحضور يرفعونه على رؤوسهم وكثر الدعاء له والطعن على من يرميه بالرفض. فوقع علي الضحك فلم أزل أتصبر وأمنع نفسي وأدس كمي في فمي فخشيت أن أفتضح، فوثبت عن المجلس ونظر إلي فتفطن لي فلما حصلت في منـزلي فإذا بالباب يطرق فخرجت مبادرا فإذا بأبي القاسم بن روح راكبا بغلته قد وافاني من المجلس قبل مضيه إلى داره فقال لي: يا عبد الله أيدك الله لم ضحكت وأردت أن تهتف بي كأن الذي قلته عندك ليس بحق؟ فقلت له: كذاك هو عندي، فقال لي: اتق الله أيها الشيخ فاني لا أجعلك في حل تستعظم هذا القول مني فقلت: يا سيدي رجل يرى بأنه صاحب الامام ووكيله يقول ذلك القول لا يتعجب منه؟ و(لا) يضحك من قوله هذا؟ فقال لي: وحياتك لئن عدت لاهجرنك وودعني وانصرف. قال أبو نصر هبة الله بن محمد: حدثنا أبو الحسن بن كبريا النوبختي قال: بلغ الشيخ أبو القاسم (ع) أن بوابا كان له على الباب الاول قد لعن معاوية وشتمه، فأمر بطرده وصرفه عن خدمته، فبقي مدة طويلة يسأل في أمره فلا والله مارده إلى خدمته وأخذه بعض الآهلة فشغله معه كل ذلك للتقية. قال أبو نصر هبة الله: وحدثني أبو أحمد بن درانويه الابرص الذي كانت داره في درب القراطيس قال: قال لي: إني كنت أنا وإخواتي ندخل إلى أبي القاسم الحسين بن روح (ع) نعامله، قال: وكانوا باعة، ونحن مثلا عشرة تسعة نلعنه وواحد يشكك، فنحرج من عنده بعد ما دخلنا إليه تسعة نتقرب إلى الله بمحبته وواحد واقف

That was because he would discuss the qualities of the companions according to our narrations and narrations we did not have, which we would write down because he was a very nice person.

Al-Husain Ibn Ibra-him narrated to me from Abu al-‘Abba-s Ahmad Ibn ‘Ali Ibn Nu-h on the authority of Nasr Ibn Hibatullah Ibn Muhammad al-Ka-tib Ibn Bint Umm Kulthu-m the daughter of Abu Ja‘far al-‘Amri (a.s) that the tomb of Abu al-Qa-sim al-Husain Ibn Ru-h was in the district of the Nawbakhtis at the gate where the house of ‘Ali Ibn Ahmad al-Nawbakhti, who was appointed at al-Tall. There was the bridge of al-Shawk.

Abu Nasr said to me that Abu al-Qa-sim al-Husain Ibn Ru-h died in the Sha‘ba-n of the year three hundred and twenty six. I have narrated inordinate number of traditions from him.

Abu Muhammad al-Muhammadi (a.s) narrated to me from Abu al-Husain Muhammad Ibn al-Fadhl Ibn Thamma-m, saying, I heard Abu Ja‘far Muhammad Ibn Ahmad al-Zakku-zaki say the following as he mentioned to us the book Kita-b al-Takli-f, which we believed that only people who exaggerated about the position of the Imams carried it. We heard him in the beginning when we started writing hadi-th say, “Everything that Ibn Abi al-‘Aza-qir has in Kita-b al-Takli-f, he would go to the emissary of the Imam al-Sheikh Abu al-Qa-sim al-Husain Ibn Ru-h (a.s) and would show it to him and would then narrate it. When it was authenticated, the emissary of the Imam al-Sheikh Abu al-Qa-sim al-Husain Ibn Ru-h (a.s) ordered us to make copies of it. Abu Ja‘far says, I wrote it into tablets with my hands. Ibn Thamma-m says, I said, My master, pass it on to me so I may write it down from your handwriting. He said, I have lost it. Ibn Tamma-m says, Then I found its copy somewhere else and wrote it down after I had heard this story.

Abu al-Husain Ibn Thamma-m says, ‘Abdullah al-Kufi, the servant of al-Sheikh al-Husain Ibn Ru-h (a.s) said, The Sheikh was asked about the books of Ibn Abi al-‘Aza-qir after he was denounced and the Imam had cursed him. He was asked, “How are we going to act according to his books? Our houses are full of them.”

He said, “I will say to you the same thing, which Abu Muhammad al-Hasan Ibn ‘Ali (a.s) said when he was asked about the books of the progeny of Fadhdha-l. They asked, ‘How should we act on their books? Our houses are full of them.’ The Imam (a.s) said, ‘Take what they have narrated and discard what they have seen.’”

Abu al-Hasan al-Aya-di- (a.s) asked Abu al-Qa-sim al-Husain Ibn Ru-h, “Why is it abominable to have temporary marriage with a virgin?” He said, “The Prophet (a.s) said, ‘Modesty is part of the faith.’ There are conditions between you and her and when you convince her to enjoy, she loses her modesty and faith goes away.” He asked, “If he does it, is he a fornicator?” “No,” replied the Sheikh.

لأنه كان يجارينا من فضل الصحابة مارويناه وما لم نروه، فنكتبه عنه لحسنه (ع).

وأخبرني الحسين بن إبراهيم، عن أبي العباس أحمد بن علي بن نوح عن أبي نصر هبة الله بن محمد الكاتب ابن بنت ام كلثوم بنت أبي جعفر العمري(رضي الله عنه) أن قبر أبي القاسم الحسين بن روح في النوبختية في الدرب الذي كانت فيه دار علي بن أحمد البوبختي النافذ إلى التل وإلى الدرب الآخر وإلى قنطرة الشوك (ع) قال: وقال لي أبو نصر: مات أبو القاسم الحسين بن روح في شعبان سنة ست وعشرين وثلاثمائة وقد رويت عنه أخباراً كثيرة. وأخبرني أبو محمد المحمدي (ع)، عن أبي السين محمد بن الفضل بن تمام قال: سمعت أبا جعفر محمد بن أحمد الزكوزكي وقد ذكرنا كتاب التكليف وكان عندنا أنه لا يكون إلا مع غال، وذلك أنه أول ما كتبنا الحديث، فسمعناه يقول: وأيش كان لابن أبي العزاقر في كتاب التكليف إنما كان يصلح الباب ويدخله إلى الشيخ أبي القاسم الحسين بن روح (ع) فيعرضه عليه ويحكه فإذا صح الباب خرج فنقله وأمرنا بنسخه، يعني أن الذي أمرهم به الحسين ابن روح (ع).

قال أبو جعفر: فكتبته في الادراج بخطي ببغداد، قال ابن تمام فقلت له: فتفضل يا سيدي فادفعه حتى أكتبه من خطك، فقال لي: قد خرج عن يدي قال ابن تمام: فخرجت وأخذت من غيره وكتبت يعد ما سمعت هذه الحكاية. وقال أبو الحسين بن تمام: حدثني عبد الله الكوفي خادم الشيخ الحسين بن روح (ع) قال: سئل الشيخ يعني أبا القاسم (ع) عن كتب ابن أبي العزاقر بعدما ذم وخرجت فيه اللعنة فقيل له فكيف نعمل بكتبه وبيوتنا منها ملاى؟ فقال: أقول فيها ما قاله أبو محمد الحسن بن علي صلوات الله عليهما وقد سئل عن كتب بني فضال فقالوا كيف نعمل بكتبهم وبيوتنا منها ملاى؟ فقال صلوات الله عليه: "خذوا بما رووا وذروا ما رأوا." وسأل أبو الحسن الايادي (ره) أبا القاسم الحسين بن روح: لم كره المتعة بالبكر؟ فقال: قال النبي (ص): الحياء من الإيمان، والشروط بينك وبينها فإذا حملتها على أن تنعم فقد خرجت عن الحياء وزال الايمان فقال له: فإن فعل فهو زان؟ قال: لا

Al-Husain Ibn ‘Ubaidullah narrates on the authority of Sala-ma Ibn Muhammad, saying, Al-Sheikh al-Husain Ibn Ru-h (a.s) sent the book Kita-b al-Ta’di-b to Qum and wrote to a congregation of jurists about it and asked them to examine the book and see whether there is anything they disagree with in that book. They wrote to him, “All of it is correct and there is nothing in it to be differed with except the assertion with respect to the amount of fitra to be half of a sa-‘(a cubic measure) of food and food before us is the like of barley from every one sa-‘.” Ibn Nu-h says, I heard a congregation of our scholars at Egypt mention that Abu Sahl al-Nawbakhti was asked about how this position reached al-Sheikh Abu al-Qa-sim al-Husain Ibn Ru-h and not him.

He said, “They are more knowledgeable about who they have chosen. I am a man who meets the adversaries and have debates with them. If I should know his place, as knew Abu al-Qa-sim, and was pressed in my debates for proofs, perhaps I would lead up to his place. As for Abu al-Qa-sim, even if the Hujja were to be under his cloak, and he were cut by scissors, he would not remove his cloak.” Or he said something like this.

Muhammad Ibn ‘Ali Ibn Abu al-‘Aza-qir al-Shalmagha-ni mentioned in the beginning of Kita-b Al-Ghaiba, which he had written, “As for the dispute between me and the aforesaid man, may Allah increase his success, I cannot elaborate on it except to someone this man has involved him into this, because I am the victim in this and it is my right.” In another section he says, “Someone upon him the favors of God are great, many proofs bind him and he must speak the truth in what hurts and what pleases him. It is not permissible for me, between me and Allah, but to speak the truth about this man, despite his grave crime. This man is appointed to a duty from which the public are not allowed to turn away. Despite this, he is considered a Muslim like other Muslims.”

Abu Muhammad Ha-ru-n Ibn Musa- says, Abu ‘Ali al-Junaid said to me, Abu Ja‘far Muhammad Ibn ‘Ali al-Shalmagha-ni said to me, “I did enter into this contest against Abu al-Qa-sim al-Husain Ibn Ru-h but I knew what I was entering into. We were fighting each other for this position like dogs fight each other over a dead corps.” Abu Muhammad said, “The Shi-‘a did not pay attention to these words and were unanimous in praying for his chastisement him and despising him.”