Shayk Tusi's

IOOllC OF
OCCULTATION
Translation of

KITAB AL-GHAIBAH

By:
Abu-Ja'far Muhammad ibn al-Hasan al-Tusi
. +
 Tusi, Muhammad bin Hasan, 385 - 460 A.H.
Shaykh Tusi's book of occultation: translation of kitab al-ghaibah/ by Abo Ja'far Muhammad
ibn Al-Hasan Al-Tusi; Translator by Sayyid Athar Husein S.H.Rizvi.
' Qum: Ansariyan, 2012.1391
~568 P.
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ISBN: 978-964-219-287-8

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BOOKS OF ·OCCULTAJ_ION
TRANSLATION OF: KITAB AL·CHAIBAH
Author: Abu-Ja'for Muhammad ibn al-Hasan al-Tusi
Translator: Sayyid Athar Husain S. H. Rizvi
'·

Pub Iisher: Ansariyan Pub Iications

First Edition 2012 -1433 - 1391
Neqeen Press Quantity: 2000
No. of pages: 568 Size: 162 x 229 mm
ISBN: 978-964-219-287-8
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 Translator's Preface
By the grace of the Almighty and blessings of the Imam of the Time (a.s), this
humble servant has completed the English translation of Kitab al-Ghaibah of

Shaykh Tusi's Shaykhut Taifah Muhammad bin Hasan Tusi, may Almighty Allah exalt his
status further .
Although Kamaluddin Wa Tamamun Ni-ma of the venerable Shaykh Saduq
(r.a.) was previously translated and published in India as well in Iran by
\

I BOOK OF . Ansariyan Publications, we deemed it nec1!ssary that this book of Shaykh Tusi
(r.a.) should also be published , mainly due to following reasons:
First of all there is a great difference between the themes of two books ;

OCCULTATION Kamaluddin is mainly concerned with comparison of oc,cultation of Imam

Mahdi (a.s) to occultation of divine prophets ; whereas this book has presented
logical arguments supporting existence of Imam through scholasticism, which
was mainly pioneered by Shaykh Tusi.
Secondly, it contains many traditional reports not mentioned in Kamaluddin,
Translation of
especially regarding the Imamate of Imam Musa Kazim (a.s) and refutation of

KITAB AL-GHAIBAH Ismailism and other sects who diverged before the twelfth Imam.
Thirdly, as Shaykh Tusi himself says, the aim of this book is to: "Explain the
cause of occultation of Imam , reason of its prolongation, hurdles in
reappearance and benefits of Imam's existence."

I We hope readers would find many useful points in their quest for knowledge
and awareness about the Imam of the Time (a.s). Do send us your valuable
\ comments and suggestion to sayedathar@hotmail.com
.· By: - Wa Aakhirud Daawaana Anil hamdu lillaahi Rabbil Aala meen
Abu-Ja'far Muhammad ibn al-Hasan al-Tusi Syed Athar Husain S.H . Rizvi
II Hyderabad, India
1st December 201 1
i
f
i

I
I I
Translator:
! Sayyid Athar Husain S. H. Rizvi
 Ab rief biography of Shaykh Tusi
Shaykhut Taifah Muhammad bin Hasan Tusi was one of the most prominent
Shia jurists and influential Muslim scholar of history. In addition to being a
jurist, he was a scholastic theologian, an accomplished commentator of Quran
and a trustworthy narrator of traditions - not only a pride of Shia in history; but
pride of all Muslims.
He possessed expertise in all branches of knowledge as is clear from his books
that cover almost every subject of religious sciences.
In spite of his circumstances and regrettable incidents that he encountered, his
contribution to the world of Shia theology and faith was such that even after
centuries, it is still a source for those who are thirsty for knowledge and
spirituality.
Allamah Hilli has said regarding him: Shaykhut Taifah, leader of the
community, was a noble and respectable personality; he was known for his
veracity and deep awareness about traditions as well as narrators of traditions.
He was an expert of Shia jurisprudence, principles of jurisprudence, theology
and literature. He was an epitome of excellence and a writer on almost all
Islamic sciences: like fundamentals of faith, branches of religion etc. Shaykh
Tusi was a leading light among Shia scholars and possessed an exceptional
rank. He was a scholar of integrity and a reliable point of reference. He was
learned in traditions, science of tradition narrators, jurisprudence, principles of
jurisprudence, theology and literature. He has written books on all Islamic
sciences and systematically arranged principles and branches of Shia faith. 1
.Allamah Bahrul Uloom said: "Muhammad bin Hasan bin Ali Tusi, Abu Ja' far
Shaykhut Taifah raised the standard of Shiaism as it deserved. He was a leader
of Shia community after the Holy Imams (a.s). He was an authority of Shariah
and Imamiyah and everything connected to religion. He was an accomplished
researcher in branches as well as fundamental principles of belief and an expert
of all Islamic sciences. His main contribution was systematic arrangement of
religious sciences and subjects of theology.
Birth till Migration to Baghdad .
He was born in Ramadhan, 385 A.H., exactly four years after the passing ~way
of Shaykh Saduq and beginning of the leadership of Shaykh Mufeed.
His place of birth is Tus in Nuqan district; that is Holy Mashad, which was the
cradle of knowledge and literature at that time and it was where the prominent
personalities grew up, like Firdosi, the famous poet of Iran. This proves beyond
12 The Book of Occultation
any doubt that Shia people inhabited Tus area and gained from the proximity of
the .holy tomb of Imam Ali Reza (a.s) . They were also quite active in fields of
knowfedge and learning as is proved by the appearance of so many prominent
personalities from there.
Although Shia were not in majority there at that time and a large part of the
population followed the Shafei faith and scholars like Nizamul Mulk and
Ghazzali were born and bred in this area. In any case, our Shaykh was born in a
Shia family of scholars. His father's name was Hasan bin Ali bin Hasan, but we
do not have more details about his life and achievements.
Shaykh Tusi received his primary education in Tus and after that he was
admitted in the religious college of Shaykh Mufeed, who at that time was the
final authority of Shia.
It should also be mentioned that on his journey to Baghdad, the Shaykh had to
travel through Nishapur, Rayy and Qom, and he must have stayed in all these
places·for sometime and met the scholars there.
Baghdad
Baghdad was founded by Mansur Dawaniqi, the second Abbaside Caliph in 148
A.H. It became the center of political activities in the Muslim world and was
the capital of Abbaside kingdom, which stretched from Red Sea and
Mediterranean shores till the bard ers of China. From the point of view of
knowledge and learning also, it wa~' .at the peak of fame and the focal point of
intellectuals of the world.
Scholars of the four Sunni schools [Hanafi, Maliki, Shafei and Hanbali] were
present there, therefore for Ahle Sunnat, it was an important center of religious
education and great scholars, jurists, historians and writers, like Muhammad bin
Ishaq Waqidi, Ibne Saad scribe of Waqidi, Yaqubi, Masudi, Tabari, Balazari,
Ibne Qutaibah Dinawari, Abul Faraj Isfahani, Muhammad bin Ismail Bukhari
[author of Sahih Bukhari], Muslim bin Hajjaj Nishapuri, author of Sahih
Muslim, Abu Dawood Sulaiman bin Ashath, author of Sunan Abi Dawood, Abu
Isa Muhammad bin Isa Tirmidhi author of Sahih Tirmidhi, Ahmad bin Ali
Shuaib Nasai, author of Sunan Nasai and Abu Abdullah Muhammad bin Yazid
Qazwini, author of Sunan Ibne Majah, lived all their life in Baghdad or lived
there for sometime.
Thus, Ahle Sunnat scholars, till the time of Shaykh Tusi were established '
firmly in Baghdad since two centuries and Baghdad was the real center of their
intellectual activities.
On the other hand the position of Shia in Baghdad was not less and they were
also active in this city almost as much as Ahle Sunnat.
Kitab al-Ghaibah 13
Imam Musa Kazim (a.s) and Imam Jawad (a.s) were forced to reside in this city
by Abbaside rulers and it is here that they 1attained martyrdom. Imam Hadi and
Imam Hasan Askari (a.s) also lived in Iraq in Samarrah region and the circle of
the activities of these Imams spread till Baghdad.
So, Baghdad was the native place or place of residence of a large number of
Shia intellectuals like Hisham bin Hakam, Muhammad bin Abi Umair, Ali bin
Yaqtin and his family , the Naubakhti family, Ibne Quluwayh family, Iskafi
family, families -of Sayyid Murtadha and the great Shaykh Mufeed , may Allah
enhance their ranks.
Day by day, Baghdad became more important to Shia and their gatherings
increased till during the third, fourth and fifth centuries it become the most
important intellectual center of Shia, because the four special deputies of the
twelfth Imam also reside~ there and the most senior Shia j urists also were based
there.
Entry of Shaykh Tusi in Baghdad and leadership of Shaykh Mufeed
Shaykh Tusi arrived in Baghdad in the year 408 A.H. aged twenty-three years
and enrolled into the classes of the chief of Shia, Shaykh Mufeed. In addition to
being the point of reference of Shia world, Shaykh Mufeed trained very
valuable students, each of whom is considered as great Shia scholar; the most
famous of them being Alamul Huda, Sayyid Murtadha and his illustrious
brother, Sayyid Razi ; Ahmad bin Ali Abbas Najjashi, Saad bin Abdul Aziz,
Abul Fath Karakaji and at the time of Shaykh Tusi 's entry into Baghdad, all
except for Sayyid Razi, who passed away in 406 A.H. , were alive and attending
the classes of Shaykh Mufeed.
The young scholar from Tus province remained a student of Shaykh Mufeed for
five years; that is till the end of his life.
~haykh Tusi started writing a gloss on Muqna of his teacher during his lifetime
Itself, and it was entitled: Tahdhibul Ahkam. This book is the best proof of the
excellence and intellectual rank of Shaykh Tusi; and even after passage of
centuries, it is still considered to be a valuable source of traditions and
jurisprudence of Shia and .is one of the fo ur most important books of Shia, but
this was not completed during the lifetime of Shaykh Mufeed. Only the book of
purification was complete when Shaykh Mufeed retired to his heavenly abode.
Passing away of Shaykh Mufeed and lea dership of Sayyid Murtadpa
Incomparable leader of the great world of Shia, Shaykh Mufeed departed fdr his
heavenly abode in 413 A.H. After the passing away of Shaykh Mufeed, Shaykh
Tusi continued on the path of progress and perfection under the guidance of his
excellent successor, Sayyid Murtadha for 23 years.
14 The Book of Occultation
Regarding him, Shaykh Tusi says: He possessed mastery in all fields: theological
juris~rudence, principles of jurisprudence, literature, poetry, grammar etc. His
collected poetical works (Diwan) consists of twenty thousand couplets.
His writings and replies to questions arriving from different parts of the Muslim
world have taken the shape of a numerous books.
On another occasion, Shaykh Tusi has listed 38 books of Sayyid Murtadha in
his Kitab Fehrist and then he says: I have' studied most of these books directly
under him and as for the rest I was present when they were read out to him.
Throughout the leadership of Sayyid Murtadha, Shaykh Tusi was at his side and
it was not long that he began to be considered among the most important pupils
of the Sayyid.
Passing away of Sayyid Murtadha and leadership of Shaykh Tusi
Sayyid Murtadha departed for his heavenly abode in 426 A.H. at the age of
eighty leaving the Shia world with a void, which none could fill. At that time a
number of prominent students of Shaykh Mufeed were alive, like Najjashi and
Karakaji and considered as pride of Shia community, but the mantle of leadership
fell on the shoulders of Shaykh Tusi and he became the supreme point of
reference in Shia world, which proves his excellence and lofty personality.
At that time, Shaykh Tusi was 41 years old and he devoted 28 years of his life
to the college of Shaykh Mufeed and' Sayyid Murtadha, imparting knowledge,
conducting research and compiling books. He put in great efforts to propagate
the sciences of his times and to take them to the zenith. He also wrote books on
important Islamic topics.
His intellectual fame, lofty personality and encompassing command on beliefs
and religion led to his being selected by the Caliph of that time, Qaim bi
Amrillah, the Abbaside Caliph, a follower of Sunni religion for the Chair of
Theology, which was usually occupied by the cream of scholars of the time.
The Shaykh occupied this chair and delivered lectures on scholastic theology:
that is regarding discussions about beliefs and religion, which was the most
prevalent science of that age and removed all doubts of opponents through
irrefutable arguments and decisive proofs.
Keeping in mind the fact that Baghdad in those days was an important center of
Ahle Sunnat scholars and a large number of them openly opposed the Shia and
even bore malice to them, the getting of chair by Shaykh Tusi shows that he
observed moderation and refrained from sentimentality and defended the beliefs
of Ahle Bayt and Shia in such a way that there was no one among Sunnis who
asked him a question and was not given a satisfactory reply;. and this was due to
his extraordinary command on the sciences of his times.
Kitab al-Ghaibah 15
Shaykh Tusi continued to teach, write and reply to the questions posed to him
from all over the Islamic world for twelve years till 448 A.H. His leadership
and verdicts were accepted and followed in Iraq, Iran and Syria and he was the
final authority on religious issues.
Bitter incidents of Baghdad
Regretfully, ignorant bigotry, which has haunted Muslims since earliest times
and has been a hurdle to their progress, became the main cause of opposition to
activity and residence of the Shaykh in Baghdad. Presence of an Iranian and
Shia intellectual in the center of the Arab and Sunni world and that also as a
scholar, who was most learned, became a cause for some mischief mongers to
create dissension in Shia community. They could not bear to see him filling the
void created by the absence of Shaykh Mufeed and Sayyid Murtadha, both of
whom were Arabs, although the bitter incident~. which led to the migration of
Shaykh from Baghdad were not restricted to the period of his leadership. On the
contrary, they started from the time of Shaykh Mufeed and continued to the
period of his leadership and were spread out over a period of forty years, but
the influence of Shaykh Mufeed and Sayyid Murtadha among Sunni Arabs and
local government of the time prevented its spread and kept opposition to Shia in
check, but during the time of Shaykh Tusi in 4 77-448 A.H. great tragedies took
place in such a way that groups of Sunnis attacked Shias and a large number of
them were martyred in the Karkh locality, their houses were demolished and
their property was plundered. These incidents mostly took place during the
months of Mohurrum and Safar when Shia community is busy in mourning for
the Chief of Martyrs, Imam Husain (a.s) and his family members in Kerbala.
It was at the time when Tughral Beg, a Seljuk king and a bigoted Sunni, at the
instigation of Qaim bi Amrillah attacked Baghdad in 44 7 A.H., which led to the
overthrow of Buwaihad dynasty. Day by day they started suppressing the Shia;
it was even proclaimed that Hayya Alaa Khairil Amal (Hasten to the best of
deeds) be not recited in call for prayer (Adhan) and instead As Salaatu Khairum
Minan Naum (the prayer is better than sleep) be recited in Morning Adhan, as
Sunnis usually do. Government officers were appointed to ensure the
compliance of this order.
In addition to this, all slogans and ~nscriptions that Shia people had inscribed on
their doors and walls in Karkh were ordered to be effaced, like: "Muhammad
and Ali are the best human beings." ,
After that; praise singers of Ahle Sunnat entered the Karkh locality and' began
to sing couplets in praise of usurper Caliphs to instigate Shia and enflame their
sentiments, although they were not affected by this. Later on, a famous Shia
businessman, Abu Abdullah Jallab was accused of heresy and executed and his
body was hung from his shop.
 16 The Book of Occultation
After this terrible act the rioters turned their attention to the house of the
Shaykh, who was the seniormost Shia personality of that time. Since they were
l
unable· to lay their hands on"him, they plundered all his property and brought
his chair 'to Karkh locality in front of the Masjid Nasr; and three white flags,
which the ancient Shia had borne for Ziyarat of Imam Ali (a.s) were also
brought there and all of it was consigned to the flames.
But the opponents did not remain content with all this. The following year they
targeted the library of Shahpur bin Ardeshir, minister of Bahaud Daula
Dailami, who was an intellectual and a pure and righteous Shia. Ten thousand
books and four hundred rare manuscripts were consigned to the flames, along
with one hundred copies of the Holy Quran.
Migration of the Shaykh to Najaf
During the stay of the Shaykh in Baghdad, scattered and sometimes public
confrontations took place between the Sunni majori.ty and Shia minority and
Shaykh Tusi faced them with full confidence while at the same time being
involved in education, teaching and writing of books, but in the end, the
patience of that man was exhausted and he migrated to the holy sanctuary of
Amirul Momineen Ali Ibne Abi Talib (a.s) - and the Shia to this day are
blessed by that migration.
At that time, Najaf was a very smalI minor village and some Shia families .had
settled down in the area. The Shaykh spent the last twelve years of his life in
the neighborhood of Imam Ali (R.s) and remained involved in teaching,
research and compilation of books. This added further to the importance of
Najaf and scholars started frequenting that city. A large of number of Shaykh's
students also relocated to his blessed neighborhood to benefit from his
company. Thus Najaf was transformed into an international center for Shia and
it remains thus since the last one thousand years and it is not, but due to the
grace of Shaykh Tusi, may Allah enhance h~~ blessed status.
Shaykhut Taifah departed for his heavenly abode on 22nct Mohurrum 460 A.H.
at the age of seventy five years and was laid to rest in the neighborhood of
Amirul Momineen (a.s) forever. The Shaykh was given the funeral bath and
shrouded by his three students: Hasan bin Mahdi Saliqi, Abul Hasan
Muhammad bin Abdul Wahid Husain Zarhi and Shaykh Abul Hasan Shustari.
The Shaykh was buried at his residence, which is to the north of the tomb of
Imam Ali (a.s) and the house was, according to the bequest of the Shaykh,
converted into a Masjid and even today the gate, which opens from the tomb of
Shaykh into the courtyard of the tomb of Imam Ali (a.s) is known as Baab Tusi.
After Shaykh Tusi, his son, Shaykh Abu Ali and after him, the grandson of the
Kitab al-Ghaibah 17
Shaykh remained as leaders of the Shia world in Najaf and fi~al p.oint .of
authority in religious affairs. They continued nurturing the Islamic umvers1ty
founded by the Shaykh and through the special blessings of the Imam of ~he
Time (a.s), the religious university of Najaf is flourishing a.nd producmg
jurisprudents for Islamic world and all this was as a result of t~e migration of a
broken-hearted scholar. And peace b~ on him the day he was born, peace be on
him the day he died and peace be on him the .day he will be raised.
Students of Shaykh Tusi .
A large number of scholars, jurists, exegesists and theologians of that time
benefited from this great tree of grace and obtained knowledge from him. Each
of them had specialty and excellence and all of them considered it a matter of
pride to be a student of this great personality. Acc.ording to some ~tudies, more
than three hundred Mujtahids and Shia and Sunm scholars benefited from the
grace of this great Shaykh. The most important being:
1) Shaykh Abu Ali, son of Shaykh Tusi, famous as Mufeed, the second.
2) Shaykh Taqi bin Najam Hilli, a senior Imamiyah scholar; his agnomen was
Abu Salah and he studied under Sayyid Murtadha and Shaykh Tusi.
3) Abul Fath Karajaki, author of Kanz Karajaki.
4) Sulaiman bin Hasan Sahrishti.
5) Shaykh Abdul Aziz bin Nahrir bin Barraj ; he was the representative of the
Shaykh in Shaam (Syria) and for thirty years he held the position of judge in
Tarbulus; therefore he earned the title of Qadi Ibne Barraj.
6) Adam bin Yunus bin Abil Muhajir was a Shiajurist.
7) Abu Bakr Ahmad bin Husain bin Ahmad Nishapuri, a great Shia writer.
8) Shaykh Abu Muhammad Abdur Rahman, another son of Shaykh Tusi, who
undertook a number of journeys and collected traditions from Shia and Sunni;
he also wrote a book on the excellence of Ahle Bayt (a.s) .
9) Ishaq bin Muhammad Qummi, grandson of Shaykh Saduq, who was a
reliable and trustworthy scholar.
10) Abu Ibrahim Ismail bin Muhammad bin Hasan Qummi, another grandson of
Shaykh Saduq, these two persons learnt a large number of traditions from the
Shaykh.
11) Abul Khair Barka bin Muhammad bin Barka Islami.
12) Shamsul Islam Abu Muhammad Hasan bin Husain bin Hasan bin Husain
bin Ali bin Babawayh Qummi. He read out all the writings of the Shaykh to
him in Najaf.
 18 The Book of Occultation
13) Abu Muhammad Hasan bin Abdul Aziz bin Mohsin; jurist and reli.able
.
scholar of Egypt.
.
14) Mohiuddin Abu Abdullah Husain bin Muzaffar bin Ali Hamadani, jurist
and teacher of Qazwin.
15) Sayyid Abul Samsaam Zulfiqar bin Muhammad bin Saeed Husaini, chief
scholar, jurist and a teacher of Qutub Rawandi. ·
16) Sayyid Abu Muhammad Zaid bin Ali bin Husain Hasani. He was great
jurist and the writer of Tibbe Ahle Bayt.
17) Sayyid Zainuddin bin Dai Husaini - a prominent scholar and jurist, who has
narrated traditions from the Shaykh.
18) Shahr Ashob Mazandarani, grandfather of lbne Shahr Ashob, author of
Manaqib.
19) Saa-ad bin Rabia bin Ghanim, who was a jurist and traditionist.
20) Shaykh Abu Sult bin Abdul Qadir, who was a greatjurist.
21) Shaykh Abul Wafa Abdul Jabbar bin Abdullah bin Ali Muqri, he was a
jurist of Rayy and has also written books on jurisprudence in Arabic and
Persian.
22) Shaykh Muhammad bin Hasan bin Ali Fatal Nishapuri, author of Rauzatul
Waizeen.
23) Sayyid Murtadha Zulfakhrain Abul Hasan Mutahhar bin Abul Qasim Ali
bin Abul Fadh1 Dibachi, chief cf Sadaat (Sayyids) of Iraq; he was the most
prominent scholar of his time.
24) Shaykh Abu Abdullah Muhammad bin Abdullah bin ]a 'far, jurist,
trustworthy traditionist and author of numerous books, like Kitabe Zuhd.
25) Abu Ibrahim Nasir bin Reza bin Muhammad bin Muhammad bin Abdullah
Alawi Hasani: he was a jurist, a traditionist and a high class litterateur; he has
authored a book on the excellence of Ahle Bayt (a.s).
In addition. to these, many well known followers of the school of Ahle Sunnat
also attended the lectures of the Shaykh.
Writings
There is no doubt that Shaykh Tusi was the most productive writer of his times
and even in the generations after him, he has few equals.
In spite of his various responsibilities, he did not overlook the compilation of
Islamic laws and he wrote books on various topics, which have continued to be
the guiding lights for scholars who came after him. The most famous of them
being Tafsir Tibyan, commentary of the Holy Quran and Tahdhibul Islam and
Istibsar, books on jurisprudence·; these two books are among the four canonical
Kitab al-Ghaibah 19
books. of Shia. They require a separate book to explain them in detail, which is
beyond our scope at present.
All the books of the Shaykh, due to his complete command on the sciences of
his times comprise of writings based qn logical reasoning and, which fulfill all
the queries that can possible arise in their regard.
On the other hand, the Shaykh was having under his control two important
libraries of the time: one was the library of his teacher, Sayyid Murtadha, which
according to historians, consisted of 80000 books on different subjects and the
other was the library of Shahpur bin Ardeshir, minister of Bahaud Daula
Dailami, which had approximately ten thousand books.
With the help of this treasure, the Shaykh wrote more than fifty books, but
probably some of them were destroyed during arson in his house and library;
and his migration to Najaf.
Subject wise list of his books
A: Principles ofbelief and theology
1) Usul Aqaid; this book consists of discussion on monotheism of the Godhead
and some issues of divine justice.
2) Al-Iqtisadul Hadi Ilaa Tareequr Rishad feema Yajibu Alal Ibaad min Usulul
Aqaid wal Ibaadaatush Sharia.
3) Talkhis ash-Shafi: Gist of Shafi by Sayyid Murtadha, a book in defense of
lmamate and Wilayat (Mastership).
4) Al-Ghaibah; the present book, which was written on the request of a senior
Shia person.
5) Al-Kafi, Fee Ilmul Kalaam.
6) Al-Mufsah; on the discussion about Imamate, which is apparently not
published as yet.
7) Al-Masail fil Farq Bainal Nabi wal Imam.
8) Maa Laa Yasal Mukalliful Ikhlal heh.
9) Maa Yalal Maa Laa Yalal.
10) Muqaddimah fil Mudkhal Ilaa Ilmul Kalaam; With regard to this book, the
Shaykh writes in his Fehrist: A book like this has not been compiled.
11) An-Naqdh Alaa Ibne Shazan fee Masalatul Ghaar.
'
12) Tamhidul Usul Yaa Tamhid fil Usul; Theological commentary of Jamalul
Ilm wal Amal of Sayyid Murtadha. I
13) Riyadhul Uqul; Gloss on the book, Muqaddimah fil Madkhal Ilaa Ilmul
Kalaam.
20 The Book of Occultation
14) Sharhush Sharh fil Usul; a commentary on Tamhidul Usul.
15) •Masaleh fil Usul.
•
16) Al-Masail Raziya fi1 Waeed; this book consists of replies to 50 questions,
which were addressed to Sayyid Murtadha from Rayy and the Sayyid replied to
them with Shaykh Tusi.
17) Masail Usulus Deen; or Masail Tusi, it is a small treatise on beliefs.
B: Jurisprudence
18) An-Nihaya fee Mujarradul Fiqh wal Fatawa; this book is written according
to the taste of scholars of traditions.
19) Al-Mabsut; the Shaykh has written on all subjects of jurisprudence in this
book; it is an extremely fine book of Shia.
20) Al-Jamal wal Uqud fil Ibadaat; Late Shaykh Tusi wrote this book on the
request of Qadi Ibne Barraj and it consists of discussions from ritual
purification (Taharat) till Enjoining of good and Discouraging of evil (Amr bil
Maroof wa Nahy Anil Munkar). · night, which is written in brief.
21) Al-Khilaf fil Ahkam: It especially deals with difference of Islamic laws
between Imamiyah and Ahle Sunnat.
22) Al-Ijaaz fil Faraid; It is a brief treatise on the laws of inheritance.
23) Manasik Hajj Fee Mujarradul Amal.
24) Al-Masai! Halabiyya fil Fiqh.
25) Al-Masail Janbalyah fi1 Fiqh: comprising of 25 legal issues·.
26) Al-Masail Hairiya fi1 Fiqh.
27) Masala fee Wujub Jizya Alai Ya.hud wal Muntameen Ilaa Jababira.
28) Masala fee Tahrimul Fuqaa.
C: Principles of Jurisprudence
29) Al-Uqdah fil Usul: This is one of the most comprehensive books of
Principles of.Jurisprudence from the ancient period.
30) Masala fil Amal bi Khabar Wahid wa Bayan Hujjatul Akhbaar.
D: Tafsir
31) At-Tibyan fee Tafsirul Quran: It is among the finest works of the Shaykh
and so far it has not been excelled. It is the most reliable Shia Tafsir.
32) Al-Masai! Damishqiya fee Tafsirul Quran: It includes twelve issues
regarding Quranic commentary.
33) Al-Masailur Rajabiya fee Tafsir Ayyu min Quran.
Kitab al-Ghaibah 21
E: Hadith
34) Tahdhibul Ahkam: This book is among the four canonical books of Shia on
traditions. It is the commentary of Muqna of Shaykh Mufeed and includes all
subjects of jurisprudence.
35) Al-Istibsar: It is another canonical book of Shia and like the above book it
possesses great merit and includes all the important discussions.
36) Amali: Consists of 45 lectures of the Shaykh on traditions.
F: Supplications
37) Misbahul Mutahajjid fee Aamalus Sunnah: This is book of supplications
and devotions for the whole year and important Ziyarats like Ziyarat Ashura.
38) Mukhtasar Misbah: Gist of the above book, which was written, because of
the grand reception received by it.
39) Mukhtasar fee Amal Yaum wa Lailah Fil Ibadaat: Some people call it Yaum
wa Lailah. It is regarding the obligatory acts and optional rituals of the day and
40) Unsul Wahid: It was most probably about supplications (Dua) or collections
of miscellanies.
41) Hadiyatul Mustarshid wa Baseeratul Mutabid: Written especially about
worship acts.
G: Science of Narrators (Ilme Rijal)
42) Ikhtiyarur Rijal: This book is in fact a selection from Rijal Kishi and since
the original of this book was not arranged systematically, the Shaykh arranged ·
it properly and ineluded technical terms and entitled it as Ikhtiyarur Rijal.
43) Fehrist: It includes the names and descriptions of more than nine hundred
Shia writers and their books.
44) Rijal Shaykh Tusi: It includes around 9800 names of narrators of traditions.
H: History
45) Mukhtasar Akhbar Mukhtar bin Abu Ubaidah Thaqafi: It is written about
the life account of Mukhtat and also famous as Akhbar Mukhtar.
46) Maqtalul Husain (a.s)
I: Replies to objections
47) Al-Masailul Qummiya
48) Mas ail Ibne Barraj: Probably replie,s to doubts against jurisprudential
issues.
49) Al-Masailul Asasia: Replies to one hundred objections in different issues.
 22 The Book of Occultation

This Book
When leadership and religious · authority was transferred to Shaykhut Taifa, the
' illuminated Shia faith was fully introduced to the Muslim world and the
strength of the reasonings of its scholars became clear to all. Hence it became
the target of much attention from two aspects: from severe opponents as well as
supportive researchers. Sometimes questions, doubts, objections and even
refutation to Shia theology were made, which were not new and scholars
replied to them and even after the Shaykh, such objections are completely
refuted, but they were especially restricted to the time of the Shaykh [as
mentioned in his ·biography], which finally led to the destructive events against
Shia. Without any doubt, the most important controversial topic was that of
occultation (Ghaibah) of the Master of the Age (a.t.f.s.), against which the
opponents expended their most efforts.
The Late Shaykh started writing this book in 44 7 A.H. as the final refutation of
objections aimed against occultation (Ghaibah) and he has mentioned the
special features of this book in his introduction. An important point is that the
Shaykh wrote this book during a period when he was under tremendous
pressure and when opponents were hatching different conspiracies against him.
They also attacked his house, library and even his chair of honor and burnt
them down in 449 A.H., which compelled him to move to Najaf Ashraf.
However, even during such precarious times, the Shaykh wrote this book in the
best style and included in it all important points; some of which are as follows:
1) Evidences of the existence of the Master of the Time (a.s);
2) Refutation of beliefs of Kaisaniya, Nawusiya, Fatiha, Waqifiya, Ismailiya
etc., who are out of the pale of the guidance of Ahle Bayt (a.s).
3) Evidences of occultation and longevity of Master of the Age
1
(~.s).
4) Philosophy and wisdom of occultation (Ghaibah).
5) Ac~ounts of those who have seen the Imam.
6) Manners, morals and academic excellence of Imam Mahdi (a.s)
... and other issues from true recognition of the Holy Imam (a.s).
Without any doubt, the Book of Occultation by Shaykh Tusi is the most
important and comprehensive book on the subject of occultation (Ghaibah) of
Imam Mahdi (a.s) and it shall useful to the laymen as well as scholars, if Allah
wills.
24 The Book of Occultation Kitab al-Ghaibah 25

Au tho r's Prefa .c e

In the name of Allah, the Beneficent, the Merciful
r-lJ ,~ J~'JI_, ~~ .~ . Q"ll L:.iiJJ ,~j ., y ~J ,o~ lil..lA ':?..UI .Ji ~I
All praise is for Allah, Who guided us to His praise, glorification and thankfulness
and made us worthy of it; He granted us divine opportunity (Taufeeq) to remain Jtk: ~:.II ~:l'G ~~!' J._..UI ,YJ ~J 4Jp J..faJi ,~ J..--l>~l ,y ~
attached to religion and to submit to the laws of religion; and He did not make us
of those who deny the Divine bounties. That is those, who are deniers of the favors ~J1 .~ ·"''· .. CJ1 ....
"'{_WJ.J'f" ~ )>· ti/':.11
- ~ 0
• ~1~ ~i )>· '1°~:.11
• Y?'" " ~ 0•
• Y?'" <~ ~ t.:...tu
~,J1 Ji1,.r, 0
..

, ,
and blessings of God; and did not include us among those about whom the Holy
Quran says: ,o~l)I \~1,~1 ~T ~J ~~I~~ ~~i ~l>J ~~i ~~.Ji\
"The Shaitan has gained the mastery over them, so he has made them forget the
remembrance of Allah; they are the Shaitan's party; now surely the Shaitan's ,~ ~ Q"I~ j_,.AJI .Y:")J ,~ i.Sfi JLt.:.iJ ,~'Jy. ~ · 1a"; J._..UI ,o~l1JI i~)' \J
supporters are the losers." (58:19)
And blessings of the Almighty Allah be on the Chief of Prophets, the last chosen ·~rLJ
servant of God, His Eminence, Muhammad Mustafa (s) and his pure and chaste
progeny, whose members are shining stars and lofty standards of guidance; to y ~ \"YS .,.JL.il 0-4 o.,.~ .Jll JU.I ,~1 ~I~.) Lo Jl ~~~~Loi
whose guardianship and rope of guidance we are attached and through following
whom we anticipate success in the hereafter. o..Ll L° 'oJl:::_....I J\...\...:..olj '~ ..:.J\1 ~'J ~I UJ \J '~ ~ J ,l'.,)lo)1 ~4'
So to say: Our senior and respected teacher [apparently he implies to Shaykh
Mufeed], may the Almighty Allah grant him a long life, ordered me to compile a _r-11.j O.J-*J '~J';;JI _)JUI oJS'J •c:_.,..JIJ c:_-*11 t._jJJ ,~I ).!:i!J ~!~W I
book on the topic of occultation of the Master of the Age, which would explain the
cause of occultation of the Imam and the reason of its prolongation and his w.; ~ J~ Lo JS' :r- ~'~'-' -~1 c~' t.o_, .~ tw' Lo_,:~ ·r-1 r-1J ,~,J
remaining away from people, whereas they are in dire need of the Holy Imam (a.s)
and strife and mischief is spreading in the world at a very fast rate. Why the Imam ·J,.~l.it.JI if~J ,~~I y ,y
is not reappearing and what are the hurdles in his reappearance? What is the benefit
of his existence? So that in this regard, all questions raised by opponents, enemies .0Lo)I ~Ir_, ,_µ1 ~_,.~)I~~ '~J Lo ~J ,.JL Lo Ji~ liiJ
and doubters, should be replied.
In spite of shortage of time, mental tensions and unfavorable circumstances and ~ iYLSJI J_rbl 'JJ ~I~ r J 1..;-':)1 ~ JJ_k ~ ~r_, .0~..WI ~)pJ
difficulties, I agreed to comply wi.th this suggestion and obeyed his orders.
Therefore, here I would mention points, through which all doubts may be removed, ,~L ac· . )'1 ~~~~I IL~~ J-:-4 t>~ ~J d,.,ilo )'\ (.j ~ 0~ •N)
although I wouldn't prolong the discourse, because this topic is studied and
explained in detail in my other books as well as those of my teachers. 0-A . ~~ ill; ~JJIJ ,~1~_,:-'JI0-4 ~WI I~~ JL: Lo (JS') :.r- ~i_,
So, in this book, I would reply to the different questions raised in various fashions
and mention some traditional reports to support our statements and views so that ~ L;.;~J •o.f'..Li W 1..L;S'.~ d_J; 0.,,..S:) •o.f'..Li Lo~~ ~1..U\ Jl:>-)'I
those who are attached to traditional reports and are aware of the outward I

meanings should be satisfied, since definitely the intricate points of this subject are s>..lJI Ut:hUI iYISJI ~~ ifl;J\ ,y 1_2 0 ~ ,J\y 'JI _,.Al~ -:,)l~IJ 'Jl:>- 'j~
unknown to many and sometimes they don't have the capacity to understand these '

complicated matters. ~10-°J '~J OJ~ Lo u-11 ~.} ~y-W ~iJ , 4·"."! r-3 k:JJ ·~WI I~~
Thus, I have adopted a particular way, which shall be useful to both kinds of ·
people. In this regard, I beseech the Almighty for divine ppportunity (Taufeeq) and ~ .J-AJ '<l.:-9 0-A 0~~1J ,~ ,y 01..P."_r-11 ~ •J.::-9.follJ 4,;yt-JI ~\Ji.-;
help and He is a sufficient guardian for me.2
.J?)l~J
26 Book of Occultation Kitab al-Ghaibah 27

Discussion on occultation of Imam :Wll. ~I.

·- ~ i ~
Mahd~(a.s)
Our discourse on the occultation of Master of the Age pursues two paths: I .~_,.k i')WI ~ 0lo)I ~Lp y ~ i~I ~ L:J 0i ~1
One is that we say: Since it is proved that there must be an Imam in every age,
~~_d;- ~§' ~ ~10iJ ,Jb. ~.} ~Lo'il ~.P:"J..::.....; 1~1:J_,A.; 0i:w..b-i
and it is not possible that the people, being fallible, at any given time be
without a chief, and that the chief must be ascertained to be infallible, and that
such a chief is either manifest and known or hidden and unknown, and likewise ~_,6.i. 0~ 0i ~_)1.k_r. 0'° 0jJ ,ul9J)'\ 0'° ~J ~ ~J 0'° _,1;..:. .Ji j~ )'
it is clear that all those for whom a manifest Imamate is claimed, their
infallibility is not ascertained, on the contrary the outward appearance of their
actions contradicts infallibility, it is inferred that the infallible Imam, who must
exist in every age, is (at present) hidden and invisible.
Likewise, taking into consideration that all those for whom infallibility is
claimed, and are said to be invisible and hidden, such as the supposed hidden
leaders of Kaisaniyya, Nawusiyya, Fatihiyya, Waqifiyya and others sects, their
claims are invalid, thus the Imamate of the son of Imam Hasan Askari (a.s) and
his occultation and mastership (Wilayah) is ·proved, no other dispute is there in
the Ummah.
Hence, there is no need to take the burden of proving his birth and to explain
the reasons of his occultation as the word of truth and true belief is present in
the Ummah and not outside it.3
The second mode of our argument is thus: The inquiry of occultation of the son
of Imam Hasan Askari (a.s) is secondary to proving his Imamate. Our adversary
either submits to us in the quest ion of his Imamate and inquires about the ,._..:;..l.! u ~ ~ t_.r9 i~I ~~I j-!1 y ~ i~I :J_,A.; .:.ii :~WI ~)JIJ
reason of his occultation, obliging ~s to answer him or he does not submit to us,
in which case, to inquire about the reason of occultation of someone, whose 'i Ji '"-:1.P." ~ i~I ~ y ~ :_r- JL:J ~Lol L:J ~.:.ii l.l L:J ~l;....HJ
Imamate is not proved, will be me mingless. If disputed about his Imamate, we
prove it as follows:
The necessity of Imamate in every condition and age as long as Divine
obligations and duties fall on the shoulders of the fallible human beings ,is
,_;s iJ .a.-~~~~ ~1 '"Ll.i L° ~t.o'il ~.P.-J..::.....; --li :J.,.4.i 0~ ~ 4ll~
proved through strong proofs.4 '
It is likewise proved that one of the conditions of the Imam is to be certain of ~__,.bi. 0~ 0i iLo)'I .k _r;. j-A 0i ~i ..::.....;J 'orWI ~b)'~ JL,as.)'IJ JIJ>'ii~
his infallibility. At the same time, it is clear that truth is exclusive to this
Ummah. • :i....)'\ r:f' c_~ )' J>JI 0i ~i \.:..1- J a· • .ac. ~
 28 Book of Occultation 29
Kitab al-Ghaibah
With these premises proved, we find that the Ummah is divided into sects that
l follow different beliefs. One group says that there is no Imam. The premise ~~Lo~\ ~Y':"J cf~ w 'ilo1 ~ :J_,.Q.;, Jli 0=1:J1;i0=1 ~~I l;...G:-J di~~\~~
asserting the necessity of Imam in every age and condition invalidates this
'
statement. ..J; ~ Jl>- JS'
Another group claims the Imamate of one whose infallibility is not certain is an
assertion invalidated by our proofs with regard to· the necessity of certainty ~I ~.r;J cf~ W.:l ~ Jk-::. .J_;g ·~ Js- ~~cf, ~Lo~ J_,.Q.;, JliJ
about infallibility of the Imam.
.i")UI ~ ilo~I ~ ~
Observation testifies contrary to the contention of others, who maintain the
infallibility of their supposed Imams; because their actions are apparent and ~wi 0~ •.u; -...J~ ~ JAL':.m .~Lol Ji ~J:. cf~ J..-.a.J1 ~.:ll cfJ
their conditions violate infallibility, hence there is no need to disprove a belief,
the contrary of which is so very evident and clear. .~~ 'OJJ~ ~ ~ J_,Ajl ~ ~J ')1..9 ,J..-a.,J\ ~l:; ~l.J>'iJ -o_,.,.Lk:JI
Persons for whom infallibility was claimed and certain groups followed them, ,~\~~~Lo~ ~~I~~\.)' .i.:..olol Jl i } ~~J ~I .J ~.:ll cfJ
such as the Kaisaniyya, who believe in the Imamate of Muhammad Ibne
Hanafiyyah, the Nawusiyya, who believe in the Imamate of Ja'far Ibne
01 :l)Ll .f..jj\ ~l)IJ C-.:. ~ ~iJ 'i~\°~ _.4::- ~ F.- Llo~ ~WI ~JJl:JIJ
Muhammad and also believe that he is not dead, and the Waqifa, who believe
that Musa Ibne Ja'far is not dead - all these beliefs .are invalid for reasons we
,v,. _?Loy; J cf J1~ ~_;; •C-.:. ~ i~I ~ F.- ~ ~ y
will shortly mention.
Thus, both paths depend on invalidation of beliefs of these groups in order that wW1 ~l 01~J oG~ Lo~ J.;-AJI oh J.,_i .:lW ~1~~0lA:,}JI J~
purpose is established. Likewise, the three principles - necessity of an Imam,
necessity of certainty of his infallibility, and that truth is with this Ummah - as ~ J:>JI 0\3 ,~I~ ~I ~Y':"JJ ,~U)I ~Y':"J cf V,.l;_j'~ ~I (:U~I) J~'JI
we mentioned, must be established for this argument to stand. We will
elaborate on each of these premises briefly, since their details exist in our book i-~l 0'J J_,jJI 0-4 f;- J-! JI~~\ oL cf -L>IJ JS' ,)s- J..lj ~J ,L'J\ :,r- (.~
on Imamate to an extent that can hardly be expanded further, whereas the
purpose of this book is only to explain the topic of occultation and no more . . .~~jo'J~J~~Lo'JI~~ ~.:l~ydl~
Allah is the One from Whom we seek success for this purpose.
. ~ dl..U J9 __,.JI .Jl\J V,. .r.f- 0J.:l ~I ~ Lo '-:-'t::S:JI 1-4; ~ }JIJ
First Principle: Necessity of I ma mate
Proof for necessity of supreme leadership of the Imam is that it is a divine favor
·~IJ uJL.,a.; ~I u~l)I ~ Ll.kJ ~_,$"cf~ Lo ~U)I ~y;J ~ -J~ ~.ll\J
and it is a n_ecessary rational principle [that reason commands its necessity]. 5
For example: knowing that God exists, a principle, which no duty-bound i ~ ~ cf 0i i ~I cf 0i 1.5) ~i ~~;. 4-iY':" J cf ~ i.Sr;. 'J ~\ ~rJts""
(Mukallaf) can be without. Don't ' you see that it is evident that when a fallible
group of people are without an awe-inspiring and venerable leader, who wouldl ,~\ ..L;. ~ .b:.~J ,~~I ~.:l Y..J ..ljkJ\ t_.:l .r.. ~ ~J cf\)>- i..i-4 Jl>JI cf
stop the enemy, reprimand the criminal, seize the hand of the counterfeiter, and
defend the weakling against the stro·ng, mischief occurs, deceptions spread·. J-iJ •.)Lill _rS' J ,µ.1 ~IJ ,.:ll....AJI c!J ,ill~ l_,..:...iJ '~~· A.II 0-4 ~_,.;JI ,&-J
debauchery increases and propriety becomes a rarity? And when they have a
leader with these qualities, the situation is reversed, with integrity expanding c_')U\ J~ 0-4 ,ill~ 0-4 ~~ r~I 0ts"" ~ o~ ~J ~ 0\S" i..i-4J •c_")l.aJI
and encompassing and mischief becoming uncommon and rare?
 Book of Occultation Kitab al-Ghaibah 31
30

This is very obvious and anyone with common sense would agree to it
rendering anyone who disputes it unworthy of conversation. We have fully Lo JS :_r- ~iJ .o.:.J~ ~ ':ii W.) ~ .~~I ~ ~ ';; '-fiJJrP di~ r-WIJ
responded to any imaginable query with this regard in Talkhis Shafi and Sharh
Jamal and will not lengthen the inquiry by mentioning them here. .L:A L2i o_}' ~ J_,h; ':ii ~I C._r;,J _jl.::JI ~~~fa- di~~ Jl..:
I found a recent writer criticizing the work of Sayyid Murtadha on the topic of
occultation - wishfully assuming that he has discovered a line of reasoning and _,_a; ~i ~ J y l ~ (o) ~_,..JI i~ ~ ~rl \...~ 0:?l:.JI ~ u~ JJ
adorning his falsity as righteousness for someone who lacks talent and
intellectuality. I would like to discuss his arguments. ~ i")LSJI :JI.ii.~ ~j t;jJ .fa.:JI oy; y. ~ ';;J ~} .J ~ :J4 ~ 4-! 0 ..,...; J~
Objection of opponents of I mamate
He says: The discourse about occultation and criticism thereof consists of three
stages:
y l 0i 1.r.=: 0i r+";.1:9 ~~I.) Ji 4::-9 ~~Ju~ ~\..';ii i)i lii:tA-l>i
First objection: We prove to the Imamiyah that occultation involves an evil
aspect (qubh), or that imposing obligations during occultation has an evil
aspect. They will be required to prove that occultation does not involve any evil J_,_4; LS'~ ~J 4::-9 ~ 0!J ~~I~ ~I ~Ju~~ 0~ ~~ ~J ~ ~
aspect, because if evil is involved, occultation becomes evil, though it may
carry a good aspect, just as we say in imposing a duty that is beyond one's .o.,dJ Ll.k.10~ 0~ ~ ~ J ~ 0l5' 01J (~ ~ J ~ 0i) Jlk: ';} \. . ~ ~ ~
capacity, 6 involves an evil aspect, though it may involve a good aspect by being
a Lutf (grace) for others.

Second objection: Occultation violates the reasoning of necessity of Imamate

in every age, because, if the fact that the presence of a venerable and awe-
inspiring leader in charge of the affairs, who leads people away from evil,
makes his presence a necessary grace in every age and imposing of obligations
without him wrong. This principle cannot be violated during occultation, since
we would be away from evil during it if we were with a leader, who has these
qualities. This is the proof of the necessity of such divinely-ordained
leadership . However, the existence of a leader as such is not proved during
occultation, nor is it proved that it is unjust to have religious obligations when
he is not present. Thus it invalidates the proof.
Third objection: It is to say that according to you, the benefit of Imamate is
that it leads people away from wrong. However, this cannot be achieved with
him being in hiding and therefon:;, his existence and non-existence have no
difference. As his hidden exister.ce does not correspond to his necessary
existence you have argued for, your argument does not lead to the necessity of
his existence during occultation. Therefore, though your argument indicates
your point when he exists in the condition of administering the society, it does
not prove an Imam, who is not running the affairs of the society, and in
occultation the control of Imam on the society is also not proved.
. 32 Book of Occultation Kitab al-Ghaibah 33

Reply: The first segment of his argument that, "We prove to the Imamiyah that
occultation involves an evil aspect," is a mere promise that he makes. He II
r! . J
"Q.>- J.....JI . 0 < 0i Llol!I
·- ~ Y'!. -
·I: l;l 11 :.J - . J 'ii I -~I\ L.i :J -. 0i
i .r . ~ cf J ~ .)AJ.
w.
- i ~I
sh~uM have explained . "the evil aspect", which he wanted io prove to the
Imamiyah, so it would have been pos'Sible for us to consider it and reply to it. ~41 A.-ol)l ~1) ~.Lll ~I ~ J ~ 0i ~ 0tS:s ,~ 4-! 0 ~ 'j ~ <\.'..A ~J
He has not done that and therefore his argument is inconclusive.
If he asks, "Do you reject that occultation involves a wrong aspect?" ,O~J ~~ ~ '~ r-lJ 4-::9 ~

Our response would be that wrong aspects are conceivable in the context of 11
·~ ~ J 4-:9 0~ 0i ~ fai L. II:~ J ~ ')\j~ ..!Jj~ Jli 01J
oppression, vanity, lie, debauchery and ignorance, and none of these are
involved here. This leads us to reject the instance of any wrong aspect. 1-~ ~J ~J o...l....ioJ ~..lS"J ~J W1; 1-~l 0§' if a.I~ c;4JI oY':'J :J~ t;~
Evil of belief in occultation of the Imam can be proved by stating that it
removes hardships and hurdles from the duty-bound (Mukallaf), because byr
keeping away assistance of the Imam, which in fact is a divine favor, and in the
same way, fear of people of being reprimanded by the Imam [if they commit ~ ~ ~ ~jjl o~ .kL:.il 0'i ,~; Js- ~I lli:. (..i.. ~ .i,ji ~I~ J :j:9 0~
disobedience] is not achieved. Thus it is breach of divine grace on the duty-
bound (Mukallaf) and that is why belief in occultation is evil. .41>-'i •. ~I w.11. l!JG:-1• dl~ ) \..,aj' ~'
I A-·.-_! d...J~h . ~ :.._I\ ~I
. ~ ·- cf ~J "
The answer to this would be that, which we have explained in the context of
necessity of Imamate; that his administration of affairs and fear of his ~ _,.>JIJ iYL.JI ~ oJ...: .kWI 0i ~1 t; ~i ~ ~L. 'ii <-;JY':' J <-;J~ J ~ (..li) :t.lS
reprimand are not availed by the duty-bound due to their own stance, because
they for_ced him to go into hiding by threatening7 him and did not empower him r-IJ o_,;L>i 0~ J~lll ~l OY':' y>-i ~'j '~l c:-- f.. w ~I ul.9 Wl ~~h 0-4
to run the society. Therefore, this is an evil that they have caused themselves.
This is similar to a case where someone says, "Religious obligations with ·r+""~ ~if lyl! o~
respect to a person who does not have knowledge of the existence of Allah, the
Exalted, is wrong, since he has not availed the knowledge that is a grace for II .e:-9 ~ J ~ J J w ~\ J_j fV' .J ~ r-3 if II : y ti J _,A.: 0 i (,$ f:'-4 ..!.lJ ~ (.$ .r:-J
him. Therefore, committing him to religious obligations is wrong." In the same
way our adversary would answer a question as ·such - that the infidel did that .~ ~ 0i ~ 1 ,~_rJI :J4 .J ~ r L. ~ ~ .;.;~
on his own, because Allah assigned ways to His cognition and gave him the
capacity to attain belief, and if he did not respect that and did not attain faith, u fl-4 ~ Lll!..Lll ~ ~ ..L9 ~I 0'i ,4......i; J:-9 0-4 ~i )~I 0i if~ Lb .i,j)_,A.: W
he did that on his own and this does not render his subjection to religious duties
wrong. ill~~ r-IJ ~ ~ 0-4 dl~ J ~\ ~r:. ~J ~~I~~ ,~1J~)li:r6v.J
We reply that though administration of affairs by the Imam is not a blessing
that the duty-bound enjoy during occultation, but that is something they caused ~ _,JJ ,4......A.; ~if ~i w~ ~1 ul.9 0lJ iL.lll ~ .kl...:-il :J~ ..!JJ~ '~
themselves; and should they provide the Imam with power to run the affairs, he
will appear and administer the society and his grace will materialize. Therefore, " ~I
. .J 'j .i..Js. . .J'j '~
" ~
" ~
,- 4.4kJ u----
I A_;.
- c" 6 ' .iiJ
o..li .\:I
J"F'
religious duties are not wrong dur'.ng his occultation, for the guilt ~ests on the '
duty-bound, and not the Imam. We have explained similar cases in the books
we referred to, and we will mention them should the need arise in future.

I
 34 Book of Occultation
Kitab al-Ghaibah 35
As for the second part of his argument: It is based on his own wo~ds . We do not
say that he did not understand what he said, for he is better 'than that; however,
0'1 40,:)JJj L.. ~ ~ ._;! :J.,_4; 'JJ d...h.l~I ~~~:~\::JI J..a.A.11~ i~\ t..iJ
' he desired to misguide and disguise lunacy in lucidity, by saying, "The
argument for necessity of leadership stands violated by occultation, since if the
~~IS)\ ~Y:-J J:l~ 01:(.J} ~) .i.:~IJ ~I ~1) ~ ~~ J) i:,ilS' j=:-)1
fact that an awe-inspiring Imam, who is in charge of affairs keeps people away
from wrong, renders his presence a necessary grace in all ages and religious LlkJ .i..;§' ~I _,J ~I~ ~i ,j~ '-:-:+4 ~J l: IJ"l.:ll i:.>§' 0'1 4 ~1 J~
obligations without him ~njust, this would be . violated during occultation and
conferment of obligation would not be wrong in his absei:ice. Therefore, the ~ (~I 0L.. j ~ U'J) ~\ i:.>L..i. ~ ':J o..lt C: ~I ~J Jb- JS' u1>- ~IJ
argument leads to a conclusion that does not exist. And this is a contradiction. "
We said this is disguising lunacy in lucidity, because he presupposes that we .~ l~J J}..Lo \IJ J:l..i.ll ~ J ~ ,o..W C: ~I~
say that proof for existence of the Imam stands during occultation while there is
no Imam, which is a contradiction. However, we do not say that. Rather, our i L..1'1 J ~ Ll '-lo'11 ~ _y:-J J..:l ~ ~I J b- ~ 0 ! :J_,A; Uj _); ~'1 .i.:__,..; ~ 1:t:.li \..-.; !J
proof during the presence of the Imam is the very same proof during his
occultation, for the Imam is grace in both conditions. We don't say that the 0i ~ '~ J~ J-:l,:) ya~ iL.\II~Y':" J Jl:.- ._} ~~ J. ,~~ J_,4; \IJ ,L.,a.A.; 01.SJ
leader does not exist during occultation; rather, we maintain that the leader
exists, however, due to the behavior of the duty-bound, he does not administer ~)1 0i ~..L:;:. J. '~J ~Y':" J ~ 'fei- ~I 0l..j 0! :J_,A; jlJ ~ iL.\11 ~b.JI ~
the affairs of society, not that his administration of society is not a grace
anymore. Rather, it is grace as ever. And it has not materialized due to reasons c_? o~ .bL:,il 0\1 \I 4o~ lo~ ~I J! e:- _r.. W o~ .bL:,il ~) l.-.;!J 4 ~b-
not endorsed by Allah. This is similar to the following argument: "How can the
knowledge of existence of God be grace, while the infidel does not know about . .Jil .;-}- J! C- .r.. W ~ r1 ~!J t~Ui ~~I~J J. lA.kl ~§' :r
God's existence? Since the infidel is obliged with duties and he is not blessed
with faith, it proves that the knowledge of God's existence and faith is not ,.Ji!~.r! 'l )ls:JI 0i C:: Ll.W J W.U ~l ~ _yu 0~ ~ :yt.; J~ 0i ($~ ($~
always grace, because if it were, it would be self-contradictory."
JS' Js- lA.kl ~ 6..9rJI 0i u1>- J~ wrr 6..9 r--JIJ Wli )~I Js- ~I 0l5' W!
Our response to the query of Imamate is same as their response in the query of
I

faith; belief in God is grace as ever with regard to the infidel, but he has failed ....a.ii ~~ 0~ ~..lS" ulS'} t+'l Jb-
•1
to gain it, because of his failure to think, which would have led him to this
belief, and therefore, imposing religious duties on him is not wrong. ~ ..:_,_,..9 W!J U ~~ ~Ll .uk.I ) Ls::.!\ 0! ~ dJ _rt-JI ~ l*!I~ t..L. 'JI ~ ~ IY':" J
Similarly, we say that Imamate is grace for the duty-bound during occultation;
and God has provided all that He must provide in order for this Imamate to ~ ~ ~ ~U)I :J_,A; dl~ .~~ ~ r-li 4-:Jl '::pj.JI ~I~ ~}=J~
materialize. However, his administration of the society is not materialized,
because of the duty-bound themselves. Therefore, the responses to both queries ~1 c-.r.. r'Y o~ .bL:,ilJ .U_rz; ~JI l..Jb "~b- c,:)~! ;r .Ji~~ t..J ,~1 Jb-
are same, but in this instance we have explained in sufficient detail.
, ol.iJ~ ~ ~i c..).f--" ~I 1hh. ~ i~IJ ,01.r~I ($yl9 ~I
Reply to the third objection: "The benefit of Imamate according to you is that it
takes people away from evil acts. However, this cannot be achieved with 'the
~~I :.re I~ 4-J.f' ~ t.L.\14 ll..UWI 01 :.Jj :r :~\.:.!\~I i.) i"YSJI t.iJ
Imam in hiding and therefore, his existence and non-existence are not much
I
different. As his hidden exi:;tence does not correspond to his necessary
existence you have argued for, your argument - despite being contradicted Wli:. c~y:-J ~ t3 '~~ 44-4..l&- :r o~..P.' J ~ ~ ~~ C: ~ ~ ~~J ,~_,s
when he is found administering the society, and administering the society is not
~j C: ~..l.9 ,LdJI C: c.;) Y':" J ~ ~ J {~~ ~ r-1 CJ~~ ~-ill~~ }I~y.
 •
Kitab al-Ghaibah 37
36 Book of Occultation

necessary during occultation - doesn't lead to the existence of an Imam, who is ~~ y. ~ d ~ .yl L ..l:ll .1L-:,;I ~ ~J •..l:ll .1L-:,;1 L ~ J ~ ~
• .not running the affairs of society and neither in occultation the control of Imam
.Jb.JI o~ ~ ~\.>- y. 'JJ ..l:ll ~ _r}- ilA1
on the society is proved.
We reply that the opponent has only complicated his argument, as logicians ~ iT j_ )6· .. II U:> ~ J_;.11 ~ iJ4 pi ~11~ J ~ ~ ~l :J~ Li~
say, by turning around premises and referring them to one another. Obviously,
he has intended to disguise lunacy beneath lucidity and fallacy beneath logic. .l'°~u ~lJ ,UJ\A.JIJ '-;_~I dl..l; ...L.,a.9 <Gi d..;. ~J ·~ ~ ~ ~.JJ ...:..ilA..l.A....ll
Otherwise, the subject is clearer than to be ambiguous.
·~ 0i j-4 ~Ji
When has the Imamiyah said that the administration of affairs by the Imam is
not necessary during occultation, so it could be said your proof does not prove J..L: ') ~l~..b :J~ ~~I JL>. J ~ '1 ilA'JI ~ .1L-:,;l 0l :~lA~I ~\.9 i..5--J
necessity of existence of an Imam who is not administering the society, because
this is the time of occultation? On the contrary, what we have stated time and <.>~\ ~ 6,_,,j~ ~ I.> r ~jjl J. .~I JL>. o~ 0'1 •..l:ll ~ _r}- ilAl '-:-' y.- J ~
again is that his administration of society is necessary in all conditions - his
~ O.J~ J~ 0\ r}- ·~ JL>. J O.J# J\.>- (J) j:lb.JI J ~\Jo~ .1L-:,;\ e,i\
occultation as well as his appearance. However, during his appearance he is
a·ble to administer the society and he does that, and during occultation he is '-:"~if° c...-> o..L: .1L-;-il 01 '1 •o..L;, ," ,a_q:1.9 ~ r-' y l JL>.J Q~ .:1. ... a.9 ~
unable to perform tharand does not do it, because it does not remain obligatory
anymore. We explained that the duty-bound are to be blamed for this, as they . '-:-' y. )1
prohibited him; they did not empower him, and took on the task themselves.
We compared this to the subject of faith in God time and again. ·~ ~ ~ iJ4 lyl! o~ ~J oy:..o ~ iJ4 ~I~ Wl.9 di~ ~I ~i ~J
We also know that once religious duties have been imposed, Imamate is ·<->?i ~ w~ :u_ri-J~ di; ~J ·
necessary, because assigning him bears a grace and he performs duties, which
no one else can. One has to bear in mind that empowering and assigning the ~ i~ ~~I iJ4 ~ ~ W t_?I ~, ~ ~IJ ~)\ ~ 0\ ~ lil.9 L.a.:iJ
right person is not in the capacity of "those having a say" (Ahle hal wa Aqd)B,
especially so according to the followers of justice, the category this opponent 4J ~ if° ~ if° .Ll.JIJ j-:-JI ~ '1 W\_1 ~I ~ I~ L J •o _r}- ~ i ~ ~
belongs to.
~ '-:-' )-":" J 01 :..1->i J_,A: '11~ LJ -~ l.:.A")\5" j;,jjl J..WI ~i ~..lo~~\>-
Therefore, no one says that the necessity of appointing the leader is diminished
now as his empowerment is not possible. Our answer with respect to the .~ ~\ ~ ~ ~ j-4 0':11 ~ ~)\
occultation of the Imam is same as their answer to the incapacity of "those
having a say" with respect to choosing a suitable candidate for Imamate. 9 The ')J .~lAJU ~if° Jlf.>I i:_ro ..l.WIJ j>JI ~\ (:: ~ ~\~ ilA'JI y ~~I~
only difference is that we say we know this through reason and they say it is
known through Islamic law (Shariah), which is a difference that does not divide J~ d_l;J .~ ~ i ~di; l)l9J .~di;~ :l:.l.9 lii ~ 0')\:;JI L...;~ ~ J}
us on the issue.
If it is said: When "those having a say" lack the power to choose one who is
.r.1 t?.
yi
'
_r}- j-4

best for Imamate, Allah bestows other graces (altat), which ta~e t~e place of an i ~ G ~.iii\ 0µ ~lAJ'J ~if Jl.::>-1ifI~~1;1..LWIJ j;>JI ~i '.J:-9 ~~
Imam who is in power. Therefor~. religious commands remam 1~tact and are
not relinquished. Some teachers (: )haykhs) have said th~t the ~p?omtment of an
1
~ ~ ilA'll 01 J\.9 j-4 t~I JJ .~1.11..Q.....1~J\;0lkJ'11 if di;,~
Imam is necessary in Shariah for worldly expediencies, and 1t 1s not necessary
that Allah bestows a grace when a worldly benefit is missing.
.~I 4J ~ 0\ ~\J ~ dl;J •~J~~ e:!W t_?I ~
38 Book of Occultation Kitab al-Ghaibah 39
We would reply: The idea that the appointment of the Imam is for worldly
expediencies is false, for if it were as such, his appointment would not have ,.i.::..~1 ~ J w dLl.S... 0l5') 4.i'l :~ .o_; a.:J~.) c.:ll..a.J i~'ll ~ :Jl.9 0-4 ~i :1.:1.9
, been obligatory, whereas they have no disagreement that establishing Imamate
is· obligatory when possible. Additionally, the many affairs, which the Imam .)~ '11 L i~'ll tol.91 ~ .i.;i ~ ~ ~~ ':i/J
leads - such as Jihad, overseeing the governors and judges, distributing spoils,
.)J..WI ;.~\J t..s-AJI a.__;J oL.;.U.llJ ;.\r':ill ~YJ .)lr:JI 0-4 i~'ll ~ i.;: ~ 0i ~
executing penalties and punishments - they are religious matters that cannot be
abandoned. If they were for worldly expediencies, they would not be o....l_,.ii ,d,J~ ~ J W ~J~.) 4.::-.1 A._\ 0\S )J ,45' j j~ ':ii a..:.:.:_.) Jyi ..:..iL,.,L..:a.i!IJ
obligatory. Therefore, his argument is not binding.
As for the theory that Allah will do something to take the place of the Imam; it
is a void idea, since if it were as such, it would not be required to appoint an
iLo '11 a.....1.91 ~ ~ J W d.l..Ls" 0l5') 4.i'J •Jk~ ~Li.
'
i.;: ~iii\~ :Jli 0-4 ~IJ
.
Imam in all conditions, even when it were possible, and it would be only a
matter of choice, like the Kifayee obligations. 1 0 The fact that we know that the _jJ·u~~I ~J) ~ J_;; w ,~I~~ 0-4 dj~ 0~ 0\.S:JJ ,Jb- ~ ~ Lak..
appointment of the Imam is necessary in all conditions indicates the falsity of
their assertion. Besides, either way the logic of this reasoning encourages that ~_,JI~ i J:. .i.;i ~.o)li ~ .)W ~ J:J.) Jb- ~ ~ ~,J!':" JJ d.I~ ~ ~
when the infidel does not attain belief in Allah, He will do him a grace that
takes the place of belief in Him, which leads to the conclusion that belief in .~rJI~
Allah is not always necessary. Or a parallel argument would follow that;
because restraint from oppression is attained when one has faith is a worldly
u .r-
-.I\ <L.k i....->sJ
M 0 o M
')\; ~'.-Li.
"t"' '
M I.~. ~ - . I\ .J l ,._, ~\~I . LS:ll :Jlii
i ~ t.. .J .Ji\ (.)""""':. .r-- u--:. ' . .19 M
0t
0

expediency, belief in Allah should not be necessary for it.

.Jb-~ ~
If it should be argued that there is no alternative to belief in Allah, on the same
grounds · we will assert that there is no alternative to the Imam. We have yJ ~':ii ~J~.) rl U rJI ~ ~I J-S j ·,~ J~ j':il\ 0-4 ~ ~ 01 :J~ Ji
explained this fully in Talkhis Shafi. Likewise, if they should explain that
abstinence from wrong when one has belief is a religious matter, we would dl..Ls"J :1.:1.9 ,~ ~ J-4 ~ .i.il: J:i i..i-4 J ,4_9 rJI '-;',J!':" J .kl.i....1 di~ 0-4 ~ ,~~I
assert that its analogy in the being of the Imam is the same.
0-° J~ j':il\ 0i I~ 01..illlS' J - ~\..:JI~~ o\,; _?~J - ~ ~ ~ i~':>'J J-4 ':ii
If it is said: Given the existence of a leader, who is obeyed and runs the affairs
of the society is necessary, either it is all the work of Allah to offer, or it is for ,;.\_,..., i~'l\ .),J!':" J ~ d.I~ j:.o :\:.19 ~:, r\ ~rJI ~~I
Allah to create him and for us to empower him with the administration of the
society, or it is required of us both to create and empower him. ~Ji ill~~ .&1 ~ ~ 0i 0-4 ,.YI~ t_~ ._,-:;J .),J!':" J fo: '1:j:!0~
1- If you say all of that is necessary for Allah, your assertion will be
contradicted by the time of occultation, as He has not created an Imam who is .o~ ~ ~J o.)~1.J.11 ~~_,I~~
running the society.
,41 ~ iLol ~ Y.. ~ ~'i ~I J~ ~ 4.i~ ,.Ji\~ d.I~ ~ ~ :~ 0~
2- If it is required of us to do it all, it is a task that we do not have the capacity
to perform, for we do not have the ability to create him. ~ ~ J 01J 'o.)4c:.l ~ J.)j; '1 \,;'} ,Jlh;. ':J ~ ~ d.\.19 ~ ~ ~ ~ 01J
3- If you say that it is obligatory on Him to create him and for us to invest him with •
power .and authority of administration, then first, what is your proof? Also, it )-A Lo~ 0i ~ ~ ~i ~ 0i L '~ ~.) W ~Jo~~ ~J o.)~1'
proceeds that we should be required to do something, which is actually a grace for
someone else. How would it be possible that Zaid be required to empower the ~ ~l d\~ ~J 'J~ UtkJ J_A>-..:J i~'J\ ..l:. ~ ..l:.j ~ ~ ~J ,_dJJ UtkJ
Imam so Amr's grace can be materialized? Is it not violation of principle?ll .Jy':ill
 40 Book of Occultation
Kitab al-Ghaibah 41
We would reply: Since the existence of an Imam with authority to administer
the society is proved to be a grace, due to the arguments we have established ' ~ r-1J ~ \.:.U~ L. ~ L:.l ~ o.;i ~ \;! ..l:ll 1. :.II iL.':JI ~~J 0i .J.,_Q.; S:>..UI :l:J.9
'for this purpose, and as his creation is ndt in our power, it would not be right
that we should be required to create him, for it would be assigning a duty that is ~_,A;J o~ ~J ,J~ ':J \... ~ o_;':J o~~! ~ 0i ~ r-1 li.;J..li. ~ o~~l
beyond our capacity. As for empowering him with administrative affairs and
strengthening his rule, many a time it is within our capacity and the capacity of ~IJ ~ 4,.ji ~ JL-.; .Jll ~ r-11;~ ,,Ji\ .;J..li. ~J li.;J..li. ~ 0~ .ti o.;lkL
Allah. However, when He does not do that, we infer that it is not necessary for
Him to do so and that it is necessary for us, because he must be in charge of the l!.IJ~ ~J '~~ vP }JI ~ ..l:ll ~ 0~ 0i :r --4':J o.;':J '~ ~IJ o.;iJ ~
affairs so the purpose of the divinely-ordained duties is materialized.12 o~i ~_,A; J <i..il~i ~J ~ ~ ~IJ ,~ ~I ~ JL.; o.W :r 0ts" ) o~ ~ 0i
We explained that should investing administrative powers be the work of Allah,
the Exalted, He would compel the creation to that purpose. However, coming o~ ~ ~ ~ 1;~ ,r.l::J':JI J_,....,,. J ·~4 vP }JI .k ~ J! ~~i ~J ~")W4
between him and his enemies, strengthening his command through angels
.L..~ ~ :r ~i ~ ~ 1;1J Jb- .Y ~ .
would lose the purpose of the divinely-ordained duties and lead to compulsion.
Therefore, it is our duty to empower him in every condition and should we not ·~ _r,f- ~~~I ~~1.!lj; ~:~_,; L.\.;
do that, it is something that we have done it ourselves. As for their assertion
that this amounts to procuring grace for someone else, it is incorrect, because 0lJ ,~ · ~ .!lj; ~ .J o.;tkL ~_,A;J iL.':JI o~ ~ ~ 0-4 ~ 01 :J.,_Q.; t;':J
we say, each person who helps the Imam and strengthens his rule, enjoys a
benefit specific for himself, may it carry expediency for others as well. It is like o.,..;JI "~i ~~~"~':JI 0i ~ .J~ LS' o_r.f- Jl ~ .r.. ~~~ts'
what you say about the apostles that their carriage of the burden of Prophethood
and delivery of message to the public bears expediency for others. This requires ~ts' 01J r' ~ ~ l!.IJ~ i~I ~ ~ 0':J ·~ a.:-...1~. ~ L. ~I Jl r.b':JIJ .
I
the opponent to answer a query about "those having a say" that howis it that it
·~ ~ t,.,.I~. ~
is obligatory on them to choose an Imam for expediencies that encompass the
entire Ummah and is it not requiring one to do something that benefits someone
t,.,.I 12 .l ila ':JI .;l::>-1 ~~~:JU:_ 0~ ..liJIJ ~I j.Aii ~~~Ii}:J
else? Whatever may be your justification with regard to the situation of the
apostles is our very answer here.
':?Ll ·~ _r,f- ~ Jl ~ .r.. W ~~I~~! ':Ji l!Jj; jAJ ,a...':JI ~ J! ~)
Objection: "Why do you believe that he must exist during oc'cultation, and why
is it not possible that he-does not exist?" . r.I_,.... ~~I~~ "-? ly.~i r.~

Reply: We will respond that we consider his existence necessary for the .L.J-l- 0~ 0i j~ ~J ~I Jb- ~a~~!~ o.;i ~j r-1:~0~
following: His administration of the affairs and leadership of the society, which
is grace with respect to us, is not possible without his existence. And as his o~~!J o~ ~ J ~ ~1~~1,;1 l:.A.kl r ':foll\°" rJ 01 ~ :r (.!1j,;) ~.,,i l..;! :l:J.9
creation is not in our capacity, we-said it is obligatory on Allah, or else it would
mean that we are not the missing part of the cause of materialization of grace, ~l_;..o 0fa ':J 0i J! ~~i ':JlJ d],; .Jll ~ ~ o_;j :dJ; ~ l:J.9 ,t;.;J..li. ~ ~ r-1
meaning that, missing the grace is His act and not ours. However, if He creates
him, but we do not vest the power of running the society in him, it is our act, .k~I c:.r4 ~ r-1J o~ Jj l~!J ,l.:.µ tf ~ JW- ~ ~ ~j 0~ ~I~ d.WI
'
and therefore, ordainment of duties is correct, whereas in the previous,
. supposition it would be incorrect. ·~ r-1 JJYI ~J ~I~ ~_,A;~ if l:ii o~·
Objection: What do you mean by saying that we should_empower him? Do you C:: ':J1 ~ ':J ill;J ~L!.;J o..L.,a.A.; 0i 0J~)i ~a4! ~ 0J~) S:>..UI \... :~ 0~
mean that we find him and converse with him?
42 Book of Occultation Kitab al-Ghaibah 43

Reply: That is not possible without him being existent. You will be told that
none of that is possible without him being manifest and without us knowing, or . ~~ ~ r-1'- Ji L:...kj OJ~~ ~1 dl~ ~ ~ ~ :~ J.:9
someone of us knowing his place. If you say, "We mean by empowering· him
• i .,.ZJ ,~u;JI o_,_..aj :r- ~J 'o..l: ,_}>- ..L!JIJ ~lkJ & 0i ~ ..l:) :~ 01.J_
that we should submit to his obedience, fight under his command, refrain from
helping the tyrants and rise to his support when he calls us to his Iniamate and
.~~ ~ L:.l~J ~\.Al Jl t;~~ ~ ~~ ~
proves it to us through his miracles," we will say to you it is possible for us to
do that during occultation, even if it is a time without an Imam. How do you f!. ~ f19 4 '~ l~y;-ya i\.A~\ ~ r-3 CJlJ ~\ 0\.Aj ~ dj; ~ ~ :·~ t:li
say then what we have been ordained to do cannot be performed without an
Imam? .i \.A'l I ~ y:-J ~ 'l 11!1l; :.r° o l:.A.15" \.A
Our response here is what Murtadha has mentioned in Dhakhira and vvhat we
u"- ~Jj ~ ot;_f;J o.,r.:>.l.11.} ~\ ~J ~_rll o_f; \.A ~\.:JI 1..U.} J_,,A; ':?.l.ll:t:li
have mentioned in Talkhis Shafi. The grace that reaches us fro m the Imam's M M M

running the affairs and administering the society cannot materialize without
. ~~ JY°~ 'll ~ 'l o..l: .1~\J i\.A'll ~~ :.r° l:.A1J y. ':?.lll 0i ~L:JI
three elements:
One pertains to Allah, and that is that He creates the Imam . . .0~~1 .Y'J ~~ ~ :~..b-i
The second element pertains to the Imam, which is that he carries the burden of
Imamate and performs its duties.
·4-1i~\J4-Alo'll "~i ~ :.r° ~ ~ :~t:.llJ

The third element pertains to us, and it implies helping, supporting him and t_r9 ~ ~ ~r':") •.U ~~~IJ ,~..L,.;l-J 1•~~ ~ i_.;J\ :.r4 ~ ~ :~l:JIJ
submitting to him. The obligation of undertaking the tasks of Imamate is
secondary to his existence , for a task cannot be undertaken by a non-existent ~ r':"} ~i old ~I ~4'd )\_.,a! ' i JWI ~::JI JJ~ 0i j~ 'l ~'l 'o~ y;- J J.&-
entity. Therefore, Allah's creation of him is prior to his obligation of accepting
leadership and our obligation of supporting him is secondary to these two •-l.=:-J 1;1 ~lk ~ ~ L.,;l ~'l ~'j\ u:-4J ~) ~ 4j~ ~Y:-J J~J -~l:9
. elements, because it is obligatory upon us to obey him when he exists and has
undertaken to carry the burden of Imamate and perform its tasks. ~~ : Ju.:~ ~i \..U ~,~lb~~~ •4-1i\jJ4-.A\.A~\ "~i ~J
With this reasoning in mind, how can they expect us to be bound to his non- •\.A J.MA 0~
existence and say that His Eminence does not exist?
Objection: What is the difference between him being existent and hidden, and 0i 0:-!J •o_,+l;\ ~ t:.. ~\ ~ \;1 ?) \~by;- ya 0~ 0i .J:! J_riJI W :j.:9 0~
being non-existent until Allah knows our determination to empower him and
that is when He creates him? .O~Ji ~ ,).>- i _;JI t:.. ~ 1~1? \.AJ.AA.A C:.i~
Reply: Our answer will be that it is not worthy of Allah, the Exalted, to oblige ,Jlk: 'l Lo~ ~'l ~Y:-r-1~~,...ifa~~y_0i JW ~\ :.r° ~ 'l :t:li
us to empower someone who is non-existent, for it is an impossible task.
Therefore, he must exist. • o~ y;- J :.r° Jw.'l \; ~
'
Objection: When Allah comes to know that we are prepared to obey him, He •
would create him. Like according to your belief He will manifest him during ~ J.:.&. o~ ~i LS' ..b-IJ 0\.A j. ~ ,_}>-':?)a:.; t;i r-1'- l~l JW JI\ o~ y_ :J:i ~~
his reappearance?
Reply: The imperativeness of supporting him and determination to obey him is
required in all conditions, which requires that to support and obey him and to
44 Book of Occultation 45
Kitab al-Ghaibah
follow his path should be possible in all conditions, or else, imposing this duty
would be wrong. The suggestioJi would be relevant if we were not obliged in all ~ 0\5" WlJ ,~I~~ ')llJ J\_p-)11 ~ ~ ~ Of'i Jl ~\J ~u, if
conditions to his obedience and ·submission to his command and rather it were
required of us at the time of his appearance. However, the reality is contrary to ~ ~ ~ 0\5" J. ' r)1 ~~~IJ ~u, 1-:-'Y.} Jb- ~ ~ ~ ~ ~} ~;
0
this.
We address our opponent who desires to convince us of the Imam's non-
existence on the grounds of his occultation and ask him why is it not possible
that Allah, the Exalted, enacts the obligation of believing in him as a duty JL..; ~I~ 0\ j~ ~ ~ :oJl.:;:_..,I ~ v~ l:..o )\J dj; ~ l:.All:>- ~ J~ ~
without creating signs and reasons for the validation of such belief, since He
knows that we will not consider such signs and reasons, and when He discovers ~1.L.aZ \_jl Lib-~~ 1;1..5'" 'lt' fa )I l;\ ~ 1;14,J)I~ ~~~)~_,-Ji
from our condition that we intend to consider them and are determined to think,
He creates the reasons and proofs of believing in Him. ~ ~~ u'.J~ ~ J_rijl lo J_,.Q.;J fa~ '~J 4-l~~ I -b;--Jl ~; Js- \jNJ .fa.:JI
We say: What is the difference between existent proofs and reasons, which are
not considered and are not used to deduce faith from, and non-existent ones, .J W '11 ~ -b;--Ji lt' .fa.:l 1~ l:.of 1; l '5>" 4-" ~ ~J 4-:9 fa
which Allah will create when we decide to think over them. And when the
opponent says that creating proofs and reasons is. a form of granting the .~IJ ~J..W\5" ~J~ ~~I~~ ':?.lll ~~I~ :.r ~-b~I ~ :l}l! i.5-4J
I
capability to perform, like providing necessary physical power and instrument
for an act of obedience, without which Allah's imposing of a duty would be ~ ~ ~J .~u, 1-:-'Y.-J ~ ~\ ~ r:J"' i")LJI ~\~)II ~Y.J ~JS"J :w;
wrong; we will respond that likewise, the existence of Imam is a necessary
component of the required capability to obey the Lord and if the Imam does not ~_;;-...-1.9 ~_);JI~~ o~y.-y P ~ 1;14,J~)l 1 0\ W" .~u, ~~by, y
exist, we will be unable to obey Him, just as if the reasons were non-existent, it
would have been impossible for us to infer the validity of religious belief from .01.J"'~\
them. So the two cases are parallel.13
This reasoning refutes all objections raised so far in this regard, and satisfies ti:.....,.. \J 1-:-'l~I ~ ~ j ~ ~I).~ ~ 1-:-'~I I~~ ~JY.. lo ~~~I l~J -
the opponents of occultation and existence of the Imam; although these topics
are fully explained in my other books, especially Talkhis Shafi; therefore, we .oj' ~ J_,k.; ")\j ~~\
...
~~
...
~l>-J ~
...
~
.. ~Y-4 ~I l~J '~ ~~\
will not prolong the discourse by repeating them.
Query: If Allah had made it obligatory on us to make ablution from water of a
J-:> 4J ~ ~ ~ A .,Lo :.r l.;~ 0i ~ ~I ~Ji} ~i :.r o_?; ':?.lll J\.':.JIJ
specific well that does not have a rope for drawing water, but He declared,
"Should you approach the well, I would create a rope to draw water," this 0~ .i...i~ ,.,WI (u-o) ~ 0~ ~ ~ ..:...i6:- _r.ll ~ r j~ 0t :l:J Jl!J '~ ~
would take away any excuse we may have. And should we not approach the
well, the misgiving would be our own doing, not Allah's. .J W .J.:-9 ~ )I l:.....i ~ ~ ~ ~ \ .jj l.S _r.l I r:J"' 0 J.; ~ i.5-4J '\:.:W ~j-4
Likewise, a master says to his servant, who is far from him, "Buy some meat
for me from the market," and the servant replies, "I cannot do that, because i ill; U-0 ~\ ~ :Jw •J.rJI :.r W J p l :.i.:...a ~ ~J oJ.:,J ~I Jl!} ~.JS'J,
don't have money." The master replies, "If you come to me, I will give you the
money." This will eliminate the slave's excuse and if he does not come to take 0-L: ~ ~J .UJ ~-'4 0~ .G~ .~ ~i ~.Y~ 01:Jw .~ ~ ~ ~~
the money, it will be his own shortcoming, not his master's.
1;;. )lo.......Q.; 1 ;;. ·i...l.90 < ·-~l!J.,;..~
•0~ i...r:- rJ" .r. rJ" ~ ..Y'"'. ~
 46 Book of Occultation Kitab al-Ghaibah 47

Same is the case of Imam's appearance with regard to our duty of providing him
help and power. Therefore, it is our lack of providing help and power that is the ~ ~ 0i ~ ~1 ~ ~ i~ 0A 0i ~ ~ c:: iLo)'I J.# Jb- o.lAJ
reason that he has not appeared in these conditions, not his lack of existence. Since
•
if we had provided him help and power, he would have been created and would
1
.Ho J ~} (>l.JI ~ o~ } 1.:5' ; ! '4.a~ ":i Jl.J> )'\ "~ _j
have appeared.
Reply: This presupposes that it is obligatory on us to provide him help and pbwer ,JL>- J5 ~ d); ~ ~ )'J ~ 1;1 o:..f.-; ~ ~ ~i ~ i:r i"j.S' llA :l:li
when he appears and not in every condition.
Even if we agree to the example he m,entions, his argument is not valid, because if 0~ 0i ~} JWI ~ .. ~)'\~.~Ji} JW ~)' ,o_f'~ ':fojj\ Jl!..J4 ~JJ
Allah, the Exalted, has ordained us to draw out water now, it is necessary that the
rope should be existent right now, because that is what eliminates excuse. ~ ~ ~1 er~_,..;,:,~ :Ju 1~1 ~ ,UJ1 clJ ~ 0)1 JbJ1 ~ ')lpb- ~1
However, if He says: If you approach the well, I will create a rope for you,
obligation is to approach, not to draw out water. Therefore, the ability to approach ~ ~') ,JWI o~ ~ _,;..UI
. "
Js- CJ~\ h "
.,\A.:...,')IJ ')_,;..ill~ y. w1 ~\
is what is sufficient at that time, because one is not required to draw out water from
the well, yet. It is when he approaches the well that he becomes ordained to draw ~ 0i .!ll~ ~ ~ ,.. l..Q.:.....')U ~ ~ )~ _r.jl if li~ \~~ ~l+:... .,LQ;,...,')IJ ~
out water, and then it is necessary that He creates the rope for him. I

An analogous instance to this would be that if it were not obligatory on us in every

condition to obey the Imam and empower him, in such times, his existence would
not have been necessary.
However, since his obedience is obligatory in the present, and we do not find
obedience to him to be stipulated with any condition or a specific time, it follows
that he must be existent, so the legitimate excuse of the divinely ordained duties is
removed and such duties become fair. The response to the example of the master
and his slave is the same, because he ordered his servant to approach him at
present, not to buy. And when he approaches him and he requires him to buy, he
must give him the money.
That is why we said that Allah, the Exalted, has set obligations for all who will
come until Judgment Day, and it is not necessary that they should be existent and ~\_j.A .J,.~Y':"Y lj~ 0i ~ 'JJ :Lo~I i.Y.. Jl _;~ i:f ~ JW Ji\ 0!:\.:li ll+JJ
without legitimate excuses, for He has not set obligations over them now; when He
creates them and removes their excuses with respect to the duties by granting them ~J ~~IJ-oy.L4l4 ~\ ~ ~ Ll)J ~~Ji\;~ •0~1 ~ ~ ~)' 4..LJI
power and instruments and setting proofs, then the duties will be imposed on them.
In this way, the misunderstanding of our opponent regarding existence of the Imam .a.kl~I o~ .!.11~ .kW ~4:J1 ~J\,:; ~ ;J,:))11
is rendered invalid.
Besides, if the Imam bears the Divine duty of establishing order and carries the LoJ..wvi 0~ 0i j~ ~ :Lolii\11 .. y:.i ~J r)'4 i~ W.S:. 0ts' 1;1 iLo,)'1.0i Js-
burden of lmamate, how is it possible for him to be non-existent? Would any sane ,
person see it fair to commission someone non-existent with acts and duties? Bear '-:"~ J ~ ,YL,.:,i ~ JW ~~ ~ v-,:lJ ,j.9~ ~ iJ.AA..JI ~ ~ j.AJ
in mind that these duties of his are not stipulated to our empowerment of him at all,
but rather, our obligation of empowering and strengthening him is secondary to
him carrying out these duties, as expla,ined before and as is very much clear. .~IJ \litiJ ~~~ J~\ ~Lo~~ Js- t) ~ µ 1
;;
\
.1
48 Book of Occultation I\itab al-Ghaibah
49
Moreover, the opponents are asked: Did not the Messenger of Allah (s) hide in
Sheb Abu Talib for three years, where no one was able to reach him? Did he not ,..L>i ~! .J..a: r-10:!- 0j\; ~I~ ~I .JTJ ~ .JJI ~~I ~i :~ J~ ~
' hide in the Cave for three days? Why don't you apply the analogy there as well
that· Allah should discontinue Us existence for that period, while keeping the .. ~ L° ;;..WI ill JG.; .JJI c1..o...1A: 0i .!..ll; ~ L.Ll ~ ~J 6i ~j\; WI
" ../·-" I i" J '°:?'· ~
·"·I
J
duties over public for whom He :1ient him as a grace?
If they say that he hid after he 1:alled the people to his message and manifested ·~ WaJ ~ J._..UI Jl:>JI ~~I
his Prophethood, and when they threatened him, he went into hiding. . _;:.....I 0 _,.96:-i w; .i.j ~ .RiJ ~JI• ~~ ~-"..• I..:>"
--4.:>I kil• ·1• y It; t.5""'" J
~-

We will respond that likewise the Imam did not go into hiding, but after his
forefathers manifested his position and qualities and guided the people to him,
~ ....Jb:- W ~ ,~ l)~J ,ci.._.:,J ~ya oJ~T _RI ..tiJ ~1 ~ r-1 i~~l l.!.ll.l.S"J :w
and when his father Hasan Ibne Ali (a.s) feared for his life, he hid him. .;~ L;J_r.>- :r-+1 JL..4:. ~ '"'>"" 1;! 01r~l9 'of-'J oLi>-i i~I ~ Js- 0-! ~I oy.i
Therefore, both situations are identical.
To clarify the matter further, we tell them: Allah discerns from the condition -of a ~J wl..,a..o ~! ':PJ;. ~ ~ ~! .JJI ~ 0i ~l.,.:2.4 :r 0i ~ Jl> :r .JJI ~
person that it is in the best of his interest that He sends a particular prophet to
him who will inform him of what is good for him, and He knows that should He
~)i ~ jAi 'o~ Ji .J o..L.A.. ~ 0lS°' I~ .J.:i i:.r C:: )J ,~I \J.A .U:Aj ~)<I.ii
1•

send the said apostle, this person will '. kill him. If He prohibits him from killing
·~~Ji -~1 1 !.LI; ~! ~ ~J ~11.JA ~
the apostle through force, would it not be disadvantageous for him and others?
Is it fair that this person should be bound by divinely-ordained duties while an ·~ ~:l)li0~
apostle has not been sent to him, or should he not be bound by these duties? If _
they say that he should not be bound, we ask them: Why not if it allows him to
·~! .. 1~~1 :r ~I~ 0~ wl..,.a.o J.9.r'-4 J! ~;, .JJ ,.i..:,. tWI ~J :l:..li
know what is best for him by empowering the apostle to deliver fo him the
message? And if he says: He was made duty-bound by Allah, but the prophet is
·~! ~ ~J ~ :f19 0!J
not sent to him. We will ask: How can these duties be imposed on him when the ·JJ..Li.i .J ~ y. ~ ~ ~ r-1J ~ 0i j~ ~J :w
necessary grace has not been bestowed to him [a prophet is not sent to him]?
If they say that it is by his own choice, we will say that he has not done anything. .~ ~ 0-41.!Jj; ~':ii :l)l.9 0~
Only Allah knew that he will not allow the apostle and knowing this does not
~J ,0-k.UI t_Ll.iJI L ~ ~ ~ ~~J '~ ~ o,;i ~ W!J ~ ~ ~ y. :L:.1.9,
justify that he should be bound by duties, which he does not know. If this should
be fair, then it is fair that anyone should be bound by duties he does not know :JL..4:. 0t J.J.~J 'J1~ l.!Jj_;J '~ ~ ~ o,;i ~ 1.;1 ~ J:J~ ~ ~ ~ 0i j~ l.!Jj_; j~
when Allah knows that he will not consider them. It is an absurd supposition.
Thus it must be said that Allah will send the apostle to him and require him to ~ 4...:A &: 01 ~~ ,4:1.J ~_j-4 0~ .J ~~~! ~ ~ Y..J ~1.!..ll; J! ~ d,j!
submit to him to eliminate any legitimate excuse, and then He will protect His
apostle through means, which do not violate free-will, or renders him unable to
i~ ~ ~ ~ 0-4 ':ii -ti 0~ ,.u.:; 0-4 ~ ~ ~~Ji,~, ~t: ~
kill the apostle, in which case he will not be able to reach him through his own
acts. This is our same situation with the Imam during occultation.
• .. !_,..... ~I Jl> J i~ ~I L Ul> o.JA J ,~! J.r" _,JI

If it is said: He must inform him through someone other than the apostle that.it is ..W <Gi ~ o_r.j- 0W ~~!~I I.Lt~.}~
...
.J 0i ~ 0i .J.J~ :Jl.9 0\.9
.. . '
in his interest that the apostle is sent to him, so he may know it is his own •
t
wrongdoing, our reply will be that on parallel grounds, Allah has informed us .o..-4.i ~ :r ~I
through His Messenger and Imams (his forefathers),_ the Imam's position and
obliged us to obey him; and if we do not know what we should do, it is our own
iYWI ~ .w~T :r 4.-l~!J .UTJ ~-SJ!~~ 0W -fa .JJI t:.Js.i l.!JJ..15"J :l:..li
guilt, hence the similarity between two situations. .01r ~I l£_,:....il9 t..... ~ 1 ;; ....
u:- u
l;..jj L;i t:.Js.
"
u~
.1: . I~ 11.; .1.9 ,~u, l.:..k i
" ~J J '~ya
.
50 Book of Occultation
Kitab al-Ghaibah
51
Second Principle: I nfall_ibility of Imam
The proof of the second principle being the feature of the Imam; that his
' _H.9 ' 4 " • ~c. i)s:- ~ µ_. 0~ IJi it..~! 0Ll. if 0i .YAJ ~\.:JI j.P~I i)s:- J..1:_ ~..ill t..iJ
infallipility must be ascertained, is that we need the Imam due to our fallibility,
for if the people were infallible, they would never need an Imam. They need him
~~ ljlS ~ Jld-JI i:.ii ~)'~'~It_~) il..l'I J! ~I~)' ~I UJI 0i
since they are fallible. This leads us to conclude that the reason for -need of Imam
is people's fallibility. Like we say about the reason for need of an effect to its ~ 0i clJ.) ~ L:...1&. '~1 l~L:>I ~~ r+§' if l_,1> l.)lJ il..1 Jl !~~ ~
cause is its occurrence (huduth), ' due to the fact that an entity having huduth
needs a cause, and an entity thatdoes not have huduth, never needs a cause. So 0i ~~-4 ,..:..,J..WI ~j ~l9 Jl ~I ~b- ~ .j .J_,.Q; LS ,~1 t_l.4;) ~ ~bJI
we conclude that every effect needs a cause. Similarly, the need of every fallible
to an Imam must be acknowledged, or the rule of causality will be violated. ,~L4JI i)-S- ~ .i.JJ..l>- ~~ L...J ,.i.JJ..l>- ~ ~t; ~! <:_~ ~J..l>- ~ L.
Now, if the I~am is himself fallible, he would also be needful of an infallible
Imam.
0-4 JS'~~ ~I~ cll.) ~ ,..:..,..b...o 1-)l c_~ ..:..,..b...o JS' 0i cl!~ ~J
I

The same argument applies to his Imam, leading to the conclusion of infinite . ~ ~bJI ~ as:J i ~ ~ it..~1
1..:.•• 0l5' _,i; ,~1J1 L • pP"il ~!J it..! Jl i ~ ~
number of Imams or to an infallible Imam, which is our purpose. We have
established this argument in our books, therefore, we will not prolong the ~~ ~ wi 1..;-1~1 J! ':?~J-:9 ,.y i~lS' ~L.!..) i~'J ,~T iL.! J! cl=>IJ Wt!
inquiry by raising further questions and answering them, as the purpose of this
book is different from other books and this much suffices.14 .~1.rJI f-J i ~ J! ..,,Lf:j)'I Ji r-+1
Third Principle: Truth will never leave the Islamic Ummah ~ 1..;-1l..:s:JI 1-4, ~~I 0l' ~ 4..1!..... ~~ J_,k; ~ ~..) ~~j ..ti ~_,bJI 0 .,L,. J
As for the third principle - that truth is exclusive to this Ummah - it is a
common ground agreed upon by us and our opponents, even if we may disagree • ~ lA.S"' J ..WI 1.1,,. ..) J , cl!.)
in its reason.
Since the proof of the validity of consensus of the Ummah in our belief is the iJ!J \.:.. ~ ~J ~ ~ ~ _H9 ~~I if<:_.~~ ~I i:,,i .YAJ ~WI j.P~I L.iJ
fact that no age can remain without an infallible Imam, who cannot possibly do
a wrong, based on our proofs, therefore, truth does not leave this Ummah for .cll.) & ..) ~I
· the infallible entity is amongst us; and according to our opponent, on the virtue
of the arguments they mention, it is concluded that consensus is a binding
l' J->..ll I~µ •ol:.li La~ ..kliJI ~ j~ ~ i ~ il..1 i:r ~ ~ i:,,t.. jll 0i L;~ 0~
proof. Therefore, there is no need to occupy ourselves with proving this
principle. ·rt9 i ~10.,,s:J ~l'I if (.fa
Having established these principles, the Imamate of the Master of the Age (a.s) .cl!~~~ ~J ~ '~ t_4~10i i)s:- ~~ ~J_,5 ~ ~~j il:AJ ~~I ~J
is proved; because everyone who believes that the Imam must be infallible is
certain that he is the Imam. There is no one who believes in the Imam's u _,..,; ~ F if~ 0l' 'i")LJI ~ iJl.. jl ~L,o ~l..! ~ J~l'I o.l,,. 1." ",7 I.)~
infallibility and questions his Imamate, except parties whose creed is
demonstrated through irrefutable proofs, such as Kaisaniyya, Nawusiyya and ~ ~~J iL...~14,. ,ac. ~F 0-4 ~ ~J 'il..~I ~j ~ &-' il..~. · ~I
Waqifa. When we disprove their claims, the Imamate of Ol.lr Master is · •
automatically proved. JI_,_;! li..L...!i I.)~ ,4.A,;l)IJ ~ JJl:JIJ ~L;$Jl5' ~} iJYlh: ~ j)..UI J~ i } ':i! .i.:.o~ !
Invalidity of Kaisaniyya creed: Arguments proving the invalidity of Kaisaniyya,
'i")LJI ~ .i.:.ol..! ~ ..,,)'yi
who believe in the Imamate of Muhammad Ibne Hanafiyyah, are many.
I .

. ..,,µtj ~10-! ~ 4..ol..~ ~WI ~L;$JI J_,i ~_w i)s:- J..1:_ ~..UI t..iJ :(J_;i)
 52 Book of Occultation Kitab al-Ghaibah 53
One is that if he were an Imam with ascertained infallibility, there must be
, explicit statements by the Messenger of Allah (s) and Amirul Momineen, Imam 0'i b.:.~ L,a.; ~ L..,.., ~ 0~ 0i ~) ~ ~ · 1;;. ~ Lol.ol 0ts"') .i_;j :4:-.o
Ali, Ibne Abi Talib (a.s) about him, because infallibility can only be determined
through the statement of another infallible entity. However, the Kaisaniyya do
not claim an explicit tradition with this regard. Instead, they rely on weak ~__.; JY'~ 0~ l-ilJ (~) ~~ L.a..i 0y..l:_ 'i r-J -~~ 'i! ~ 'i ~I
instances, which have led them to confusion, but are far from being explicit
words. One is that Amirul Momineen (a.s) granted him the standard on the ~1)1 ol:.} iYL-JI ~ ~ r.Ji ..n-°j ~~! ~ ,__,a-:JI ~ J...lj 'i ~ 4-;:S ~ ~.;)
battle of the Camel in Basra, and his saying, "You are truly my son," while
1

Hasan and Husain (a.s) were a iso his sons. These instances do not establish his ~ ~J ~I i')WI ~ ~IJ ~10~ L II lb- ~I 1.:•.;\" .J .J}J ,;;~\ iY..
Imamate in any way, and rather, indicate his excellence and high position.
Besides, the Shia narrate that a conversation took place between him and Ali
Ibne Husain (a.s) with respect to him being worthy of Imamate and they both
invoked a rock to issue a verdict and the rock testified to the Imamate of Ali J~\ ~ i"').S iYl-JI ~~I J. ':S~ ~J ~I.Sr;- .i.;j '-$J.} ~I i:_ii ~
Ibne Husain (a.s). This humbled Muhammad Ibne Hanafiyyah and he submitted
to the position to his nephew and professed belief in his Imamate. ill~ 0~ ,~L.o'i~ i')WI ~~I~~ ~I~ ~I Jl wb.:9 ~Lo'il
Testimony of Hajar Aswad 1s for Imam Sajjad (a .s)
1- Narration of the testimony of Hajar Aswad for Imam Sajjad (a.s) is quite .~Lo~ Jl9J r'il .J r-1-9 .JI~
well known among the Imamiyah. There was a dispute between Muhammad bin
Hanafiya and Imam Zainul Abideen (a.s) over Imamate. Muhammad claimed ~I ~ ~ t)L.; ~I J. ~ i:_ij IJJJ ~'i ~Lo 'ii ~ J~ dl~ _r.>JIJ.'
that after the martyrdom of Imam Husain (a.s), the Imamate has been entrusted
to him. Imam Sajjad (a.s) also argued with him on the basis of the verse: o_);U 'iYL-JI ~~I ~i ~ ~1 ~i r'il 0i ~.;)\J ~Lo'il _j i')WI ~
" ... and the possessors of relationships are nearer to each other. .. " (8:75)
Interpretation of this verse is in favor of Imamate of Imam Sajjad (a.s) and his (.~ _.~ rL>~~11)JI:,)> :.J~ 0T).ll :yi ~~ ~ ~IJ iJUI ~~I J. ~
descendants. Then Imam Sa.ijad (a.s) said: I argue with you through Hajar
Aswad [and leave the judgment to it] . Muhammad bin Hanafiyyah asked: How :4-l Ju~ o..UJJ iJl.JI ~~I J. ~ _j w .r:- 4.:,~I ooh 0iJ ~· .. ~ Jji
can you argue with me through a stone, which can neither hear nor reply? Imam "
(a.s) reminded him that Hajar Aswad can adjudge between them; so they agreed
on going to the Kaaba to decide (the matter) by the Black Stone.
Imam Zainul Abideen (a.s) said to Muhammad Hanafiyyah: Go ahead and ~ ~ iJl.JI ~ ~\ J. ~ Jw ,~I Jl ~\ ~ ~ ,~ ~ d,jj
speak to Hajar Aswad. Muhammad came forward and stood besides Hajar
Aswad and spoke to it, then he fell silent, but Hajar Aswad did not reply. Then
Ali bin Husain (a.s) came forward and placed his hand on Hajar Aswad and
~I~~ i..LiJ ~.~\ ~ ~J .JL:>- ~JJ ~l i~.~ fJ.Q;:~I
then supplicated: "O Allah, I ask You by Your name written on the canvas of
glory." The Imam supplicated and said : "O Allah, make this stone speak." The,n J~l.r- ~ y~I ~~ ··4 ~Li~! r+111:Ju ~ ~ o..l:_ tp} i~I ~
he addressed Hajar Aswad: "I call you in the name of one who has reposed the
covenants of people in you and made you the testimony of those who come to ' ~ ~ ~..lJ4 1..!..ULi :Jl9 ~,~I lh ~j W :Jl9J dl~ ~ 1;;.~ ~.~I
you, I adjure you to inform to whom Imamate and successorship of the
Messenger of Allah (s) belongs?"
,, . ~ }IJ 4A~ )fl ~ ~ _r.>i W .!JUIJ ~ o~l+-=.JIJ ~L:-JI ~1>4
 54 Book of Occultation Kitab al-Ghaibah 55

After this statement of Imam (a.s) Hajar Aswad moved in such way as if it was
alive and by the command and power of Allah started speaking and said: 0 j-! ~· :Glo'll ~ .~ ~ :Jw •JW 4ill o.aui ~ ,JJj:. 0i .:its'" i_i>- _r.;-JI t_f' _?
' Nf uhammad, accept the Imamate of Ali bin Husain (a.s). After this event
' I
Muhammad bin Hanfiyyah withdrew his claim and accepted the Imamate of .i")l...JI ~~I~~ Ji ~J ~j~ if'~~} .~I
Imam Zainul Abideen (a.s) .
Secondly, Shia narrated an inordinate number (Mutawatir) of traditions from
'j J~'ll ~ ~ ~ o.:iy. .J'° ~J o~J ~i 0-" ~ ~~ ~Lo'll ~I ;1.; ~J
his father and his grandfather explicitly naming Ali Ibne Husain for Imamate.
These traditions are present in our books and we will not lengthen the book by
presenting them here.16
I
o_? .1:....,. L.i ~ ~WIJ ~\.;JI~ 0-" .JTJ ~~I~ ~I if' o.:i))I Jl:>-'11 ~J
Thirdly, there are narrations n :corded from the Messenger of Allah (s) by the
Ahle Sunnat as well as the Chosen Congregation (Shia) carrying explicit words j-! ~ ;;LlJ ~ ~ ~l.i~ Ju iJ-4 ~3 -~ ~'j\ ~Lo!~~~~~
with regard to the Twelve Imams and anyone who believes in their Imarnate, is
certain of the demise of Muhammad lbne Hanafiyyah and the continuation of .i":>WI ~ 0lo )1 ~~Ji ~Lo'j\ ~~J ~I
Imamate to the Master of the Age (a.s).
Fourthly, this sect has become extinct. Not in our time, nor before us for a very
,~ J~ J.m ~_,k 0G .i. .JJ ')_, ~J J ~JJI J ~ r 41,j~ 4.9)JI o~ ~l)jl ~J
long time, a believer of this creed has existed. If it were a true faith, its
extinction would have been impossible.
. .a...,.;1;.;1 j~ w ~ dj; 0ts'" )J
Objection: How can their extinction be known and why is it not possible that in ~I __,Jl_r:-- J o~I .:i'JWI ~ ~ 0~ 0i j4' ;J.._,,.J ~l).il ~ ~ :J:i 0~
faraway lands, such as islands and corners of the earth, there may be nations
believing in this creed, just as it is possible that there may be people believing J~ u-4 ~J'j\ ..jl_,...ki J 0~ 0i j.,,~ LS' J_,Ajl I~ 0)~ \l}i i/J')\ ._:,1;,iJ
in the word of Hasan that someone who commits a major sin is a hypocrite.
Therefore, it cannot be claimed that the followers of this path no longer exist. It 0lSl-i!J ~_;JI o~ i/l).il $.~d ~ Y\9 J9~ o~I ~/' 0i ~~I~~
would have been possible if Muslims were few in the world with scant number
of scholars, whereas Islam has spread and scholars are in abundance. So how i~'ll ~\ ..WJ Gt! :f..J~ #-1.-.WIJ :i,jj ~ 0>.. L ...J\ 0ts'") dl-4 r l ~
can that be known?
Reply: This assertion leads to the impossibility of discerning the consensus of ~dj; ~ :.r.,i ~ &-WJI PJ
the Ummah on any principle or idea, as it is always convenient to say that
perchance there is someone in some remote periphery of the earth who ~ J.J :JLl.;. 0~ ~.L 'lJ Jj Js- ~'11 t._4~ r l ~ '1 0i J1 <$.:iY._ I~ :1.:.19
i
, I disagrees with this. It follows that there might be someone in faraway parts of
the earth, who says that eating hailstones does not violate a fast and that it is 01 : J~ 0-4 i/J'll ._:,1_,..i,i ~ 0~ 0i j~ 0i i):J dj; ~l>s:. (.;A i/J'll ~1_;,i
11 permissible for a fasting person to eat until sunrise; for the first was the view of
!'~.II \··j. Abu Talha Ansari and the second that of Huzaifah and Amash. Likewise, there ~.L 0'\S JJ'll 0'1 •-.;-!.II LJ1b J! JS'~ 0i ~L.all j~ ~iJ i_raJI ~ ') .:i.)1
are many other rulings of jurisprudence on which the companions and
I i1i
<
companions of companions (Tabiin) disagreed, and then later on disagreements .JlS .w.4.11 iJ-4 o_?' JL..i cll.1$'J ·~ 'llJ 4.A:, ~ ~..l.. i)l:JIJ '<$JL.a.i'11 Wk ~i IM

disappeared and the Ummah united on a different view. Therefore , it is worthy

to doubt that and mistrust any consensus on any question that has previously
been a subject of disagreement. .
. ~ ._:,")l.;J1 ~ ~L ~ t.4')~ ~ ')J dl; ~ ~ 0i ~ ,.1..9")\>. ~
M M
56 Book of Occultation
Kitab al-Ghaibah 57
This is the argument of a person who says that consensus cannot be discerned
and as this question is not exclusive to our subject, there is no reason we should ';}ill~~ i~IJ '~1 ~_,:ll ';;J 4..:.9.ro ~ ':i t4':il 01 J~ ~ ~ l~J
go into its details here .
• • l.:.Ai o~l.r., ':i ~ J j\9 t!WI o~ ~
We know that the Ansar demanded caliphate and the Muhajireen turned them
away and then Ansar submitted to the idea of the Muhajireen, according to the J_,J ~! .J~':il ~ .J ~ ~ 0J?.4..JI ~~J oy':il ~ ) ..,a..;';;I .:ii~ t;! ~
opponent. If someone should argue that Caliphate is possible for the Ansar, fo!'
.:.>':i .J~':il iY 0l5' ~ 4...\.. ':ii ~ j~ :Jl.9 ~AJl.9 .:ii _,19 ,~1.?-JI J.,,.t i).s:- ~?.l+.JI
a disagreement has occurred on this matter, and perchance there is someone in
the peripheries of the earth who believes in this, whatever the opponent says in (~Ll) ~("+:I~ 0~ 0lS W '4..! J~ iY ,1 ~.J':il ....Jlyki ~ JJJ ,~ J.:-"" ....J~I
response to him, is our same answer here.
.o_j' ~ J_,b j\9 ~~I~~ o_,Jli ,.~
If they ask that since consensus is a valid proof for you only when the infallible
is included, how would you knuw that his opinion is included amongst the .:>,,_Lu ~i 0-3 '~ i J -4•.JI 0~ ~ 0~ L..;1 ~-t:>- t 4 ':ii 0l5' 1;1 :j:i 0~
opinion of the Ummah?
0~ 'JU ~ b _,-A:..,o .i_J.,,; 0~ .:ii j4- ~ J) ~Lo ':ii Jl_,Ji ~ ~ .i_J.,,; J_,.;.~
We will answer that as Imam is one of the scholars of the Ummah, his opinion
must be included amongst the opinions of scholars, for he cannot be a loner andl .(~t4':i~ .
manifesting infidelity, because that is not permissible for him. Therefore, his view
has to be one of the views, even if we may not know which one is the Imam's.
~ ~ b~ y .i.J_,; 0~ 0i (.:,-o) ..L..:j\9 t.\11 .. W&.~iY0\5' 1~1 i~I :l:l9

When we consider the views of the Ummah and find some scholars disagreeing, --'-!':ii;µ'~ j~ ':i ill~ 0~ _;sJ.l 1~ l~p 0~ 0i j~ ';; o.;';J ,,.WJI Jlji
if we know them and their birth and location, we will not honor their views, for
'i\..\11 o_;j ...s9 ~ 0fJ ,J1;~1 ~ ...s9 .u; 0~ 0i (ijA)
we know the Imam is not one of them. And if we doubt a scholar's ancestry, the - -
question will . not be of consensus. Therefore, we considered the views of ci~J o..Uy ~~J <1-9~ l:S 0~ '~ ~l>..: ,.WJI ~ L;~JJ t.\11 Jl_,;i \,;?I I~~
scholars of the Ummah, and do not find anyone amongst them advancing this
idea, which is the faith of Kaisaniyya or Waqifa. And if by supposition we find .~4! t!WI J_; r-3 '-:-i ~ ~ 0lJ 'ilA~ ._,-:1 o_;j L:-W .J~ ~ r-3
one or two instances, we know their location and birth, and do not heed their
~.L _y. ~..UI ~.l..JI I~ J'Vl.9 ~ ~ r-19 L\l;? I 4... ':ii iY ,.WJI Jl.,,.ti I~~
word and consider the views of remainders, amongst whom we are certain that
the Infallible is present. Therefore, this problem is solved by this explanation .U~ -l.:.:. ':>Ll ci..LlyJ o~ ~ t;~ ~I Ji l.b-IJ L,.;) t;~ J 0!J ,d..4.91)1 Jj ~t._$JI
and its weakness is demonstrated.
Refutation of Nawusiyya belief
IL~ ~I ciL ,- bii ; ,~ i~I .:.>§' iJ.s:-F ~lll ~WI Jl.,,.ti t;?IJ
As for those who profess the Imamate of Ja'far Ibne Muhammad, namely, the .oJ 0~J .r...r:JI
Nawusiyya, and believe that he is alive not dead; and he is the Mahdi, the
argument against them is clear, for we know Ja'far Ibne Muhammad died just ~-4.JI .1,_;iJ ~ r-3 ~ o_;jJ ~ JJL:JI iY iyWI ~~~fa- 4...1..~ 0_,.lHiH 1..l;
as his father and grandfather died, Amirul Momineen (a.s) was martyred and
the Messenger (s) passed away.
ci~ J ~i u .J-4 ~ LS' i")l.JI ~ ~ ~fa- u y ~ t;';J 'f'U; ~ i~l9
If dispute should be allowed in case of Ja'far Ibne Muhammad, all these j4" .,_li r.LJ .i.JTJ ~ '11 ~~I u.J-4J 'i')LJI ~ ~ J-:.9J 'i~I ~
•
instances should be open to dispute, leading to belief of the extremists (Ghulat) , IJ~ J....UI ~yi..JIJ o':>WI J} Jl ~~J.:.J ,d); ~ ~ ....J')\..%)1 j~ ~ ....J")l;JI
and the downgraders (Mufawwidha), who deny the martyrdom of Amirul
Momineen (a.s) and Husain (a.s). All this is pure sophistry. ,41. ,; .. d);J i")l.JI ~ ~IJ ~ J:9
.JIN' .&I ,.L;, 01 (~ JJL:JIJ) wl_,ll i).s:- i~I ..L:;:. d); ~ i~I ~ J
58 Book of Occultation
Kitab al-Ghaibah 59
Refutation of Waqifiya belief
Waqifiya stop at the Imamate of Abul Hasan Musa (a.s) and say that he is the Uil_,ll i.)s- ~~I
Mahdi. Their assertion is invalid, because his death was manifest and well
known and widely reported, like the deaths of his father, grandfather and his iUI ~ ~ y ~I ~i t.L.1 ~ l_,AiJ iJ._..lJI ~1)1 ~.l.. ~w ~ J~ L>JJI t..iJ
' " " "

other forefathers before him were witnessed and reported widely. RI LS ,~l.4:......IJ .RIJ 'i~I ~ ~.J'° 0" R ~ Jk4 ~.,Ai '':?~I 61.i! :l)liJ
If we doubt his death, we will not have any merit of distinction from
Nawusiyya, Kaisaniyya, Ghulat and Mufawwidha, who disputed the deaths of ·i~I' ~ ~4T ~ i..l4; ~J o~J ~i wy
his forefathers, peace be on them all. '-r° w.J-A ~ l~L> iJ._..lJI 4...P_,A.JIJ ·a~IJ ~~IJ ~JJl:JI r:r ~.r-3 ~ )J
Besides, his death was widely witnessed, more so than the death of anyone of
his forefathers, because it was very much visible. They called the judges and . i".:>LJI ~ ~4T ·~ i..lA;
witnesses and a proclamation was made in Baghdad over the bridge 17 and it was aWIJ ~iJ -*'i ~'i 'i~I ~ ~4T ~ ...1.:>-i u y ~ r-3 t.. _pl ~ _,,. 0i ~
declared, "He is the person the Rafidha believe is ever-alive and immortal, and
has died now through a natural deMh." And the other similar acts of publicity of . ~ .J+.!.11 J
his death are facts that cannot be disputed.
~ ~t.. w ~ 'i i.r 61.il ~1)1 ~ J ~.l.11 l.lA :j:iJ ~I t)s- .:1IJA:.! ~ ':fo.!I YJ
II

Traditional reports about the martyrdom of Imam Kazim

2- Yunus bin Abdur Rahman said: Husain bin Ali Rawasi was present in the ·~ --.:,J\;JI ~ 'i L>~l 1..1.t. L>.r:- t.. J II ~i
funeral of Imam Kazim (a.s): [He says:] When the purified body of Imam (a.s) was
placed besides the grave; a messenger of Sandi bin Shahik (La.) arrived and Abil ~~I.rd ~i oj~ ~IJ)I ~~~I~ :Jl! (r> )1~ ~ ~Y.. '5J) .Y
Maza, who was the successor [or assistant] of Sandi and who was with the purified
body of Imam (a;s) said: Before you bury him, expose his face to the people so that
- .i "a)>- ~I 4i Ji ..li ~L!. ~ ':?.;:,_ ~ J.,.....J 1~1,_r.A.ll ~ ~ ~J W .i')LJI
they may see that his body is uninjured and that his death was not through torture ~ ~~ ~ ~~ ~ OJ_r.. '5>- ci~ 0i ~ ~l:il ~ J ~i 0i - oj~I ~ .)\S"J
and that he died a natural death. After that they opened the shroud and I recognized
the illuminated face of our Imam. Then they covered it and interred him in the
grave. May excess of divine blessings be on Imam Kazim (a.s).18
.~ Jll ~ o_r.9 J>~i_, ~J ~ ~ 'cif'J ~jJ '5>-':fo'iy ~J if ~J :Jl9
3- Muhammad bin Isa bin Ubaid Ubaidi says: Rahima, the mother of Husain
bin Ali bin Yaqtin, who was a respected and an accomplished lady, performed 0-! ~ 0-! ~I ...UJ ij r-:> J i.? _r.>i :Jl! ':_S~I ~ ~ ~ ~ ~ lSJJJ .r
Hajj 27 times. She narrates from Saeed, servant of Imam Kazim (a.s), who used
to visit the prison in order to serve the Holy Imam (a.s), that he was also ~I ~i Jy ~if-~ iJ..?-J ~ ~ ..li ~~ o_r- airl ulS"J- ~
present at the time of martyrdom of Imam (a.s) and he reported: Just as people
become weak after being strong and then they die, same was the case of the w uLo 0-::->- o~ ....;i - ~I_,:>~ Wih~·~J ~I~ .i...~ 0lS"J- i~I ~
death of Imam (a.s).
'\')LJI ~ ~ 0i Jl ~ Jl o} r:r ~l:JI ~r-1.
4- Muhammad bin Khalid Barqi has narrated from Muhammad bin Ibad
Muhallabi that when Harun Rashid imprisoned Imam Kazim (a.s) and His 4i ~ )1 0JJlA ~ W :Jli ~I~~~~ if,~.)1 ..UL>~~ L>JJJ .£.
" " '
Eminence also displayed miracles in the prison itself in order to prove his •
rightfulness, Harun Rashid was bewildered; till he summoned Yahya bin Khalid l&...U ,~ )1 ~~I~ ~J ~l~IJ J'i...Ul-*'iJ i')LJI ~ ~.J'° ~1.r.1
Barmaki and said: "O Abu Ali, do you not see the wonders in which we are?
~ .r.~ 'ii ,~~I olA ~~~lo L>.} t..i ~ 4i ~ :.J Jw ~.)1 ..UL>~~
Do you not consider the affair of this man (Imam Musa) and relieve us from his " "

worry?" ~ dl olJi ':?JJI :~ .)1 ..UL>-~~ .J Jw ~w. ~ ~.r.. I~~~ )11.lA ri

60 Book of Occultation
Kitab al-Ghaibah 61
So he advised correctly and guided him to a good deed, saying to him:
"Commander of the faithful, I think that you have to be kind to him and to link ~ 0lS°'J .~ '-:-'_,1; ~ ..L.!i- ~IJ - ..W '~J ~J ~ :.;-; 0i ~;.JI J:"'i
to his womb relatives. For, by Allah, he has spoiled the hearts of our followers
•
against us." . .!11~ ~ 'i 0JJ\.AiJ •o'ip_
Hamn Rashid responded to his advice, saying to him: "Go to him, remove the :d-s- ~\ill J_,A: :.J j!J 'i~\ ~ ~iJ -~ 1..bJI o..:&. .i.:ll Jlk.;I :0JJ\.Ai JIAj
JikiJ
iron from him, give him my regards, and say: 'Your cousin says: I have sworn
by Allah concerning you that I will not release you unless you admit that you .,j.L w .,..w I ~
. L J '0 .. L.,.,'i ~ ~ ~ ,,_;>- ~lf>- i 'i ~ i ~ ~ i..5-- ~ J.S 4,j 1
.. .. ..
have mistreated me. You must ask me to forgive you yow past deeds. There is
no disgrace in your admitting (that), nor is there any defect in your asking me .~ ':$~! d:l~.) ':JJ 'J~ .!l))l .j ~ ~J ,d:,.
for that. This is Yahya bin Khalid, my trustworthy one, minister and head of my ~ ir c_.r>-i Lo J~ 4L..9 '':$ri ~~ J '':$.r..jJJ ~ (~) ..Ul>- J. ~ 1~ J
affairs. So ask him in as much as I get rid of my oath and you would also be
able to return to Medina safely."' . ..Ll.IJ ~~IJ
5- Muhammad bin Ibad . said: Mu~.a bin Yahya bin Khalid informed me: Imam
Kazim (a.s) said to Yahya: I will definitely die after a ,week. Keep this
JLJ i~I ~ ~Ir.! ~i 0i :..Lil>- ~ ~ J. '5"' ya ij _r.>-is :~~ J. ~ Jti .o
confidential and come to me at noon on Friday with as many of your friends as
you can and recite my funeral prayers and take care that in order to protect your
~I iJ! ~IJ ~.J-4 ~j •t;:-i ~j 4.JA 0 W!J •4 Ui ~ 4i 4 :~
life when you travel, this tyrant [Hamn Rashid] who has gone to Riqa, 1 9 when .W)1 ~! ~l.6JI I.Lt .;l....i I~! ~IJ -~~I) ~~JjJ ~j ~ ~J ,JIJ..:JI J.:$.
he comes back, he should not see you and you should not see him. As I have
seen in the destiny of you and your sons that he would become inimical to you ~J .!l..UJ rJ d~ ~ - ~i.; ~µ .~ .;·t olj ~J .!ll..r.. ~ Jl~I J! ~~J
and pursue you; so keep away from Hamn. • • •
.oJ.;~U ~ ~4 ~I
Then Imam (a.s) said: "O Abu Ali, inform him (Hamn) on my behalf: 'Musa
• • •
says to you: My messenger will come to you on Friday and tell you about what ~I i.r-!. 4S4 i).,.._,.; :).-.>; ~ i.r'.J-4 ~ J~ :~~I ~ 41 4:Jli ~
you see (i.e., his death). When I bring a suit against you before Allah, you will
tomorrow come to know who wronged and aggressed against his opponent! ~ ':?J --JIJ ~UJI :,r .Jil ':?J.J.. ~ ~!J.:_J~ I~! l...\S. ~J ·~} ~ .!l~
And Peace (be on you).
'i~'J •"':>'~
Yahya went out while he could not see his way due to his pain and impatience.
His eyes turned red out of weeping when he saw the Imam (a.s) in that L.J ~ or,>-Ll 0JJU ~ J>~ ,,_;>- .. ~I ,:_r o~ w _r>-IJ 'o~ ,:_r ~(.fa
condition. He told Hamn about the Imam's statement, and he sneeringly said:
"If he leaves prophecy after some days, our state will be better!" [This . l:Jb.. j->j W i~i ~ o~I t_~ r-3 01 :0JJ\.Ai (.J) JIAj· '~ ~J
statement of Hamn shows his extreme distress before the Imam].
When it was Friday, Hamn traveled to Madayan and arrived after . the
,d)~ ~_;I.WI Ji 0JJ\.Ai c_.?- ..l9J 'i~I ~ ~1.r.l y.i .j..f ~\ i Y.. 0l5" LJ;
martyrdom of Imam (a.s). They brought out the purified body of Imam (a.s) so U) :~_rS l_,J_?Ll ''-"'UI C::-JJ i~\ ~ _;~ ~ •.i.:J}IJp ,,_;>- V"'l:JI J! c_.;>-is
that people may pay tribute to him, after that they interred him and returned.
After that incident people became divided into two sects: some said: The Imam . ~ r-3 :J.;; 4-t)J '~~ :J~
has passed away and others said: The Imam has not died; he is alive.20
~I&-!~ c_.;ll~i Li_r.>-i :JLJ ~ o.. ly-9_, ~L-.... 0J¥ ~ ..L..>i Li..r.>-i: .\
6- Ahmad bin Abdun has narrated the statement of Abul Faraj Ali bin Husain
Isfahani that he said: Ahmad bin Ubaid Allah bin Ammar reported on the ~ •J9_,_:jl ~ &-! ~
. .
L:;J.>-:Jl9 ).~ J. 4lll~ J. -4>-\ ~J.>-:Jti ,~~'ii
'

authority of Ali bin Muhammad Nawfali on the authority of his father; and
Ahmad bin Muhammad bin Saad (reported); and Abu Muhammad Hasan bin ·~>1JI ~I J. ~ ~J.>- :Jti ~ v, ~ J. .4>-i ~J.>- J :~~'ii Jti ~j
Muhammad bin Yahya on the authority of their teachers, who said: The reason
.L>i ~~I
- 0l5" :l)LJ ,~Ji~ dl~ ~ J -~~lo.A~ ~J.>- J
- .
 Kitab al-Ghaibah 63
62 Book of Occultation

for the arrest of Musa bin Ja'far (a.s) was that Harun Rashid had put his son in
,~~q ~~~~~~~I~ _y )1 .Ji ijl..JI ~ ~ ~ U""'.J'°
the care ofJa'far bin Muhammad bin Ashath and Yahya bin Khalid Barmaki
was jealous of that. He said (to himself): "If the caliphate passes on to (the
·':?..LIJ 6..IJ~J ~J~ ~lj ~l ~j\;JI ~t ,)! :JliJ ~.)1 ..Lil>-~~ o..L....-9
1

son), my dominion and that of my son will be destroyed." Therefore he

deceived Ja'far bin Muhammad - and the latter used to believe in Imamate - so
-·~l ,_,-.;iJ ~b ? - 6,..~)14 J~ .Jl$"J - ~ 0! ~ ~ Jb-l.9
that he managed to gain access to him and establish friendly relations with him.
His visits to his house were frequent and he became acquainted with his affairs,
~
j ..L.A., ~ ~ ..Li ~ J ~)I JI w ~ 'o ri J.s- ~ ,J? i.s9 .i.i~ ~ .JlS"J
which he reported back to Hi r£n Rashid and he added to these reports that (. M 0 M MJM M • M

which would make (Harun Rashid) feel hatred towards him. .~

One day (Yahya bin Khalid) asked some of those he trusted: "Would you find
for me a member of the family of Abu Talib, who is not in comfortable
circumstances, and then he would let me know what I need?"
Lo ~.r:. JWI C""ly. ~ ~11 ~i JT :y ~J J 0}~ :.i.;W ~ ~Y.. J\i r .
He was directed to Ali bin Ismail bin Ja'far bin Muhammad. Yahya bin Khalid ..Ul>- ~ ~) ~l ~ '~ ~ ~ 0! ~L.-1 ~ ~ ~ J~ ~(~!) ~L->i
took him some money. Musa (a.s) was friendly with Ali bin Ismail bin Ja'far
bin Muhammad, used to bring him gifts and treat him well.
I
.(~~
Yahya bin Khalid sent to (Ali hin Ismail) requesting him to visit Hamn Rashid
and drawing his attention to the kind treatment,. which he had given him .. so he
decided to do that. Musa (a.s) was concerned and summoned Ali.
"Where are you going, cousin?" he asked. ~~j :r. 4 ~j J! :Jlii o~~ dlli (LJI ~ \f".J'° ~t; '~ ~ ~
"Baghdad," was the reply.
"Why are you doing that?" he enquired. .~1~ Jl :J\.9
"I am in debt and I am poor," he answered.
"I will pay your debt and act for you and carry out (what you need)," Musa (a.s)
told him. • •
.~IJ ~ j.-JIJ ~,)~I Uu :Jli
He did not pay attention to that and began to set about (preparing for his)
departure. Abul Hasan (a.s) asked him to come and said to him: "Are you
.dl~Jl~~
leaving?"
"Yes," he replied, "I must do that."
·':?,)'1Ji ~J' '1 -~i ~ 4 _;a;i :J Jw
"Look, cousin," he said to him, "fear God and do not give away any
confidences against my children." • •
·~J::J ._:,~T ~)J J~::J 4J~ J _,.IJ
He ordered him to be given three hundred dinars and four thousand dirhams.
(When he stood up in front of him) Abul Hasan Musa (a.s) spoke to those w~o ~, J , 0 ~ -1\6.li Jli ,4..1.,li~ i\.9 W9
were present: "By God, he will strive against my blood and will confide against
-~,) ':!', :.r.:--:-
• - \ "4.1) 0
• :_,-
'_\ i.Jl.-.J
'' I\.~I_
\f"J
a.o'
__,...-....Jo M
'...J
l,.,./M•
....
u > '

my children."
"May God make us your ransom," they said, "did you _know this from his state
when you were giving him gifts and being generous to him?"
"Yes_," he said, "my father told me on the authority of his ancestors, on the
 64 Book of Occultation Kitab al-Ghaibah 65

authority of the Messenger of Allah (s) that when kin cut themselves away, then
. they should be brought back, for if they cut themselves away, God will cut
• them off. I wanted to bring him back after he had cut himself off from me for if
•
he cuts me off, God will cut him off.
Ali bin Ismail set out until he reached Yahya bin Khalid. He gave him news of
Musa bin Ja'far (a.s) and (Yahya bin Khalid) reported to Harun Rashid and
added additional material to it. Then he took him to Harun Rashid. The latter
asked him about his uncle and he gave information against him to (Hamn ·~ ~IJ J.r-JI ~ ~1 ~ Jly~I 01 :.J Jl.9_, ~ ~ljJ ·~)1 Jl WJJ (>WI
Rashid). He told him that money was being brought to him from east and west
and that he had bought an estate named Al-Yasir for thirty thousand dinars. Its ~~ (.J) Jl.9_, ;;~I" l..tiL-..9 Jt:~ ~i ~~ ~ LS_;...;.I ~lJ .Jlyi ..;_,J:'! .J 01_,
II

(former) owner had said when he had brought him the money: "I will not accept
this currency. I will only accept such-and-such currency." Then he ordered that . JWI .r2>i ..li _,
money be brought and gave thirty thousand dinars of the currency whose
coinage he had asked for.
Hamn Rashid listened to that and then ordered him to be given two hundred
thousand dirhams, with which he sought to make a living in one of the areas.
He cho's e one of the provinces of the east. ~!.us'~~(:_)·~ JL ~..UI ..l4.:11 0-4 Jl::~ ~i ~"':).:; o~i_, ~) JWI ~~.rt;
His messengers were sent to b ring the money and he waited there for its arrival.
1

One day he went to the toilet when he was su(fering from dysentery and as a ~J ,J_r.JI J§' J\::>.\; ~I.fl\~ .)s- .J ~ ~J~ ~i ~~ .J .rt;·~ )1
result of it the whole of his stomach came out. He fell down. They tried to put it
back, but they could not. He was aware of his situation when the money was 4S~ ~ ~ j>- or-j r-} ~')b.JI Jl i~~I ~ ~ ~ J>-~J ,JWI µ o.LJ
brought to him while he was in the pangs of death. He said: "What can I do
with it? I am about to die." ~i ~ :Jw t_;: ~J JWI H~J ~ w c!_} .1))~ ~ 1..ti~) ~ 1J~ J ,..b.4.....; (.JS')
That year Harun Rashid went on the pilgrimage. He began it at Medina and
there he had Abul Hasan Musa (a.s) arrested. It is reported that when he came . ..;_,_,.JI ~ t;\J ~
to Medina, Musa (a.s) received him with a group of nobles. They had gone out
to meet him and then Abul Hasan (a.s) had gone on to the mosque as was his
custom. Hamn Rashid waited until night and then went to the tomb of the
Messenger of Allah (s). He said: "0 Messenger of Allah (s), I apologize to you
for something I want to do. I want to imprison Musa Ibn Ja'far, because he
intends to divide your community and cause bloodshed."
Then he ordered him to be taken from the mosque and brought before him. He
had him put in chains and called for two awnings to be brought. He had (Abul
Hasan) put in .one of them on a mule and had the other awning put on another
mule. The two mules left his house carrying the two awnings, which wei:e
closed. With each one went the cavalry. The cavalry divided and some went ~;, ~ ;;..G-ly. .L>l; 'J..-:.-> ~ o..G-1_, J5 C::° ~JJ .~l..l:>-1 ~ i')l...11 ~ ~
with one awning on road to Basra and the other to Kufa. Harun Rashid only did
that in order to confuse the people aboui what had happened to Abul Hasan
(a.s). He ordered the men who were with the awning in which was Abul Hasan to
Jl ~ ~I J 0ts"' J •o.ri V"L:JI Js- ~ ,a_; }JI J:.;b .js- LS?'JI_, ,;; ~I
 66 Book of Occultation 67
Kitab al-G haibah
hand him over to Isa bin Ja'far bin Mansur, who was governor of Basra at that
time. He was handed over to him and he kept him in detention for a year.
' J-Ie then wrote a letter to Hamn saying, "You may take him (i.e . Imam Kazim)
from me and hand him over to any other person; otherwise, I will release him. I
have tried all means to find any overwhelming evidence against him, but I ~·~ -.:..i..Lp,-1 ..Li9 -~ ~ ~L; .- ~:.~Ji w,,,_, ~ ol> 0i ~)1 Jl ~ ~
failed. In fact, I even evesdroped him hoping that I would hear him invoking
God's curse upon me or you, but I always heard him supplicating God for -~Ji~ y~ .i.W ~.:i 1~1 ~~~Ji?~~ J.s:- )..lSi w -~ ~ ~i
himself and imploring Him for mercy and forgiveness. ,lifa.JIJ ~ )i Jl.: 4-i:.l ~1 y-J.J_ ~i W
So, Hamn order someone to go and receive the Imam from Isa. The Imam was
then detained with al-Fadhl ibn al-Rabi in Baghdad where he spent a very long ~ )\ .:il)J ~~ o...Lo o..l:.&- ~.:ii~ c::.JI J. j.M\I ~ 4-:>" J ~~~if · ~ j9
time of detention. However, Hamn wanted al-Fadhl to kill the Imam, but ,the
later refused. As a result, Hamn ordered him through a letter to give the Imam •l.S-i.; o.ri :f ,.~ ~
to al-Fadhl ibn Yahya who also refused to obey Hamn's orders of killing the
·~ r-19 <\.:.a di~ ~1)J ~ ~ ~~ J. ~\ Jl ~ ~
Imam.
Hamn, while residing in al-Riqqah, was-. then informed that the Imam was living ,~j )~ ~ jlbJ ~\_g) ~ o~ o,;j ~J
in luxury under the custody of al-Fadhl ibn Yahya; so, he ordered his servant
Masrur to go to Baghdad, immediately come to Musa ibn Jaffar and gather ~ 0-! ~ _,.. ~1 OJ~ 0-4 j>J.J,. 0i ~~IJ tJ.:y.ll ~ ,:;\~ Jl i.:i\d.JI JJ.;-° JA.;t;
information about his actual situation there. Hamn instructed, "If you see him
..L.>r..a 0-! U"' '-:-JI ~ l 0..:..0 4\:5" ~Ji ~ ~ .fa .r)/ l 0 IS" 0 ~ VJ .r.> ~.r.:9 i JLJ I ~
enjoy luxury as has been told, you mus then take this letter of mine to Abbas
1

ibn Muhammad and take this another letter to Sindi ibn Shahak and order both •i.J"l:-JI ~~ o.r~ i.!hLl. ~ ~,A:,,,J\ Jl _;.T .W 4\5 ~JiJ .~t:.:..4 o.riJ
of them to carry out my instruction mentioned in these letters immediately."
Obeying his master, Masrur came to Baghdad and resided in the house of al- ~ J. ~ _,.. ds- j.>.:i ~ •..l:f.. l.o ~,,,,\ ~J~ ~ ~ J. j.M\I ).:i J_? JJ..r' i~
Fadhl ibn Yahya without letting anyone know what he had come for. He then
visited Musa ibn Jaffar and found him enjoying luxury, as exactly as Hamn had
'l:fo ..l:...-ll J ..L.>r..a 0-! U"' '-:-JI ~ 1oJ _,.J ~ ~ ·~ )\ &Lo ds- o ~ js i 'JWI ~
been told. As soon as he left, he headed for Abbas and Sindi and delivered them .4:1 LJ::·! t:s:J I JP J t;
the two letters of Hamn. At once, the messenger left for al-Fadhl ibn Yahya
running. When he was there, the people noticed that al-Fadhl rode with the ~J..L!..A ~~ J ~ ~) ·~ 0-! j.M\I J! ~ .r.. J.,.... )1 ~~ 0i V'\:JI ~ ~
messenger while he was overcome by astonishment and surprise. Once he met
Abbas, he asked for lashes and a lashing wood. He assigned the mission to . ~~ J .b~ l.&-J.9 'U""l:-JI (~) j>.:i ~ .~.:i
Sindi and ordered that al-Fadhl should be stripped of his clothes and lashed one
~":A> 0.,_lll ~ ~_r=- J ,i,Y' 4Jl.o ~.,....; ~~ ::i ~ ~4 _yiiJ •i:fo...l:..-ll Jl d}; ~}
hundred lashes. When he left, al-Fadhl was extremely astounded that he
uncounsciuosly went on greeting people.
.'lWJ ~. .fl:.ll ~ ~ ~ ··~~ ~;i.; •J>-.:i Lo
Masrur the servant transmitted this news to Harun in a letter and the latter
&Ll 0-! l:fo..l:...-ll ~1 iYl-11 ~is-" y ~ .rLl ~~ )\ Jl ~4 JJ.r', ~
ordered him to had over Imam Musa Kazim (a.s) to Sindi ibn Shahak. Hamn
gathered the people and delivered a speech, saying, "O people, al-Fadhl lbn
. .J
Yahya has disobeyed and challenged my orders. So, I see that you should
invoke curse on him." Cries of curse on al-Fadhl were uttered by all people • • •
. oµl9 ~I 01 ..:.:1JJ
from every corner of Harun's house that shook with these cries.
.~ )\..U\3 ~\ ~) .r ~\,;~if u""\:J\ ~
 68 Book of Occultation
Kitab al-Ghaibah
69
Upon receiving these news, Yahya ibn Khalid came to Hamn and entered from
another door than the one usually used by people. He thus surprised Hamn from
'his back and said to him, "Would you please listen to me, 0 Amir al- ~ ~ ._rl:JI J>--4 ~..UI ~WI _r.?·:r j>-.:lJ ,~ ) 1Jl ~) ..Ut>. J. ~ ~J
Mu'tnin~n?" Panicked by this move, Hamn paid his attention to Yahya who said
to him, "It is true that al-Fadhl has committed a mistake, but we can set aright ·~ j.o.!1 Y.:"°I ~ J l ~1 :.J Jli ~•A~ .Y'J .i..i6:- :r o~~
what he has ruined."
·..l.:..J LA~\ L;\J ,0..b- J..a.iiJI 01 :oJ Jw ~) ~1 ~t;
These words gladdened Hamn who thus turned his face towards the attendants
arid said to them, "Because al-Fadhl had disobeyed me, I asked you to invoke ~L; ..l9J .~ "~ ~ ~w 0l5" J..a.iiJI 01 :Jw ...,...u1~ J..91J '.r-J ~ _, J.lk;\.9
curse upon him. Now that he repented and returned to my obedience, you
should now accept him as your chief."
.o)p ?lb Jl ~L;j_,
Acceding to him, the attendants shouted, "'We always are friends of those whom
you befriends and enemies of those whom you alienate. So, we are now .oL::Jy ..l9J ~~~ :r "l~iJ ~IJ :r ~L:J) ~ :.J l)w
loyalitsts to al-Fadhl."
Yahya ibn Khalid himself undertook the mission of transferring the ruler's · '-~~I~ )J ...,...u1 c_W ,~\~~ I ~ J.:._r.JI ~ ~ ..Ut> J. ~ c?- ~
letters. When he arrived in Baghdad, the people surged and began to doubt
everything. So, Yahya had to pretend that he had come for setting aright all 0 .J'°Ll 1$..i..:....JI ls-~_, .!ll~ ~ ~L:;_, ,JkJ\ .J'°i .j )a.JI_, ~1.rJI JJA:J ~JJ '-.ii ~ij
their affairs and observing the performance of the governmental officials.
While he was implementing some of these reformations, he summoned Sindi . .i.b\.9 ,.,r ~ ~
and conveyed to him the instructions of the ruler. Of course, Sindi went on
carrying out these instructions. ~ ._r~I )~ ~ J~ .U J.J-A o~ .:,,\ o,_jL;_, ..w- ~..L:..JI iYL.JI ~ ~y JLJ
At the hour of his death, Imam Musa (a.s) asked Sindi to bring to him one of
his servants who lived in the hc'mse of Abbas ibn Muhammad so that he would . .!ll~ ~'~~I ~~i ~ ~
perform the ritual bathing of his body after his death. Sindi did.
The reporter added: I asked Imam Kazim (a.s) to allow me to enshroud him, but L:.;JJ~ ~ J t;;~ )~ ~ jAl t;! :JLlJ -s.t <Wi.S"\ .:.ii J .:,,~~.:.ii .i.:.1L :Jli
he refused and said, "We, the Ahl al-Bayt, manage the affairs of the dowries of
our wives, our journeys to the H~jj pilgrimage and the shrouds that are used for ·~ ~.J;.$.J .L:Jlyi o.# :.r l;i.;,,,.., iJU.S-i.J
enshrouding our dead bodies from our purest legally gotten money. I have my
own shroud." ~ .i...;Jl 1_,~ • .r.?J ~J.&. J. ~I:~_, J I~ ~I "Y':" _,_, ~4-ii!I ~ J>~I uLA k1.9
0

When the Imam passed away, master scholars and celebrated personalities of
Baghdad, one of whom was al-Haytham ibn Adi, were allowed to see his dead ..L9 ~ J. ~y l.h :'-:PYJ Ji~ ~ I ~ ~js ~>.>-i_, ,.!J.J~ Js-1_,~_, ,~ ; i
body so that they would witness that he was not killed; rather, his death was
natural. His dead body was then taken out and put on the bridge. A caller
shouted, "This is the body of Musa ibn Jaffar. You people may come and look
at it." So, the people came to look at his face fixedly. ·~ rJ ~-' i..s9 0rfa.. '-"'u1 ~
The Reporter added: A man from the descendants of Ali ibn Abi Talib reported
to me that the caller who stood on the dead body of Imam Kazim shouted, "This ~;,; ~..U I ~ ~ ~y I~:~~~~ <Gl ~lkJ I ~if ~J ~..b-_,:Jli
is Musa ibn Jaffar whom the Rafidah claim that he would not die. Come on an'd
look at him." So, people came and gazed at the body. . ·~11_,)2.:.9 ·~ 11_,fa\.9 u ~ ~ .i.;i W,,;1J 1
The Imam's body was then carried and buried in the cemetery of Quraysh; so,
his grave was next to a man from the Nawfar family, whose name was Isa ibn J. ~ oJ JL4: ~_,JI :r ~ J ~G:- J l o.r,i ~js ,~) J.~ ~ 09..l! ~ J :l)l.9
Abdullah."
. .Jll ~
70 Book of Occultation
Kitab al-Ghaibah 71
7- Muhammad bin Yaqub has narrated from Ali bin Ibrahim and he from
Muhammad bin Isa bin Ubaid and he from Hasan bin Muhammad bin Bashar
, and he from an old man from Qatiatur Rabi (a Baghdad locality) from Ahle ~ \ ,,r- ~ ..y ~ ~ v. ~ if' ~~1.r. l 0-: ~ if' ~ ~ J. ~ i..SJJJ .v
Si.mnat and from those who commanded influence and their statements are
reliable; they have narrated that he said: :Ju ,.J_,; ~ -:,,\5' 0-" ~WI :_ri c;.JI ~ ~i :_ri &' -f J.>. JI.! J~ v, ..l.-. v,
Sandi bin Shahik gathered us eighty persons from the respectable and noble
class and took . us to Musa Ibn ]a' far (a.s) and said: 'Look at this man. Has J. 1.5"Y' ~ l:b:-.) \$ _r.>j I J 1,.:r.u-.:.J I o.71:'} I :_ri 'fe.:- J ~ W ~ L'.:. v, ':$ ..l:..J I ~
anything happened to him? That is because people claim that a detested thing
has been done to him. They say that many times. This is his house and this is 0 ~ ~0.J.>. .i.: 0.J.>. ~ ~ ) \ \lA J l IJ~\ '"';Jy. ~ :':$..l:..JI L:.l J l.!J 'i')\...JI ~ ~
his bed. We entertained him and did not harass him. The Commander of the
faithful (Harun) does not intend to do evil to him; he is waiting for him to ~ ~ ~ t: Y' ~ .J'l>J o_);l:.;J i..lA:, -:,,\ .i.: ~ Lo.; lJ ~
' '"Y' .i.: .1.. r.l ~ j.JI .n4i
debate with him. He is entertained in all his affairs. So ask him.'"
That Shaykh said: "We had no concern, except that we intended to see and meet .~J ~ ~ ~ )\ J l }:.:JI ';J l ~ \.:.I ~J o}.-9 OJ.J"'\
the Imam. When we approached him, we did not see the like of him in virtue
and worship. He said to us: 'As for the entertainment and the like he mentioned, ._rS~ \.A iP- J+' ~j lAJ ~?I ;_r o.f~ \.A lAi: i jW\ ~ ~ ~ 1.5">4 Jlii
they are other than what he mentioned. However, people, I will tell you: I have
• • •
been given poison in nine fresh dates. I will turn yellow tomorrow and die after
tomorrow. ' "
~J _,..a.>l I ~ l;\J ~I~ t;' ~ r-ll ~ ..U ~l ):JI ~ I f .r,>I ~I .r.f-
•
When Sandi heard that, his strength collapsed, and he shook all over. That is . ab-JI ~~ .r,.J ~ ~ ~L'.:. v, ':$..l:..JI J l u )ci .~J'°I JS.
because the Imam refuted his claims of being innocent of assassinating him.
On the basis of this, the martyrdom of the Imam (a.s) is so well known that it ~..L:. d_l; ~ ~L%JI -:,,';; "<L! ~IJ)I _?; ~l C~ -:,i i 0-4 k i i')\...JI ~ 4,j~
does not need the mention of; traditional reports; because denial of the
martyrdom of the Imam in the meaning of opposing the necessities and facts,
Jl Y.. ~ ~ ~ J ~l:T :_ri J.>.IJ JS' u Y' ~ d!.11J l ':$~ J:. .!.)J; ~ d.:JIJ , u \JJ.,...;JI
and on one side doubt in his martyrdom leads to doubt in the death and
martyrdom of each of his Infallible forefathers and even others, Therefore, ·one
will not be certain of the death of any of them.
In addition to what has passed, it is well known that the Imam made a bequest to
his son, Ali bin Musa (a.s) and after the martyrdom, entrusted the matter of ~1 ..t:.....iiJ i "')L.JI ~ ~Y' .J-! J>' ~\ Jl ~J d i jW\ ~ ~ J~\ 0i ~
Imamate to him and there are more traditional reports on this subject than they
can be computed; we mention some of them to show that if he had been alive, W ~~ l:>- 0\S _,JJ U _? ~ }" J.j 4~ l)l l_r4 _?i .!J.l~ )~ ';J \J ~A,j.Y' ~ oJol
there would have been no need for him to make a bequest to Imam Ali Reza (a.s) .
Clear declaration of Imam Kazim about the I ma mate of
Imam Reza
8- Among the reports narrated by Muhammad bin Yaqub Kulaini from :,r- ~~~j J. ~ y 4 ~\ v, ..l.-. if' ~~\ I-;-'~ v, ~ olJJ lo .!JJ~ ~ .A
•
Muhammad bin Hasan from Sahal bin Ziyad from Muhammad bin Ali and
Ubaidullah bin Marzaban from Muhammad bin Sinan is that he said: I visited ~ ·!$" y ~I ~i u1- ~.):JI.! 0\.:- v,I if' ,iJ~j.rJ I -:r, .Jll ¥ J ~ J. ~
Abul Hasan Musa (a.s) the year before he went to Iraq. Ali, his son, was sitting
in front of him. He looked at me and said: Muhammad, this year there will be
~ 4 : JL;J Jl µ 4 .i.:.l: ~ u-1~ ~1 ~ J - 1 ~ J l.rJI i~ .:,i ~ :_ri - f')i._\\
 Book of Occnltation
72 Kitab al-Ghaibah 73
some disturbance, but do not be worried by that. "May God make me your
mnsom, what will that be?" I asked him, for he had filled me with anxiety. .iii, ~ 0~ L..J:~:Jli.l..!..U.ll ~ ")'J 4S_r WI o.lA ~ ~~ (~! LoQ
"I ~il'l go to this despot,"21 he answered, "but he will not receive any evil from
'-'.UI ~J ">--' .t.:.A ~j~ ~ ~! Loi ~Uall o.lA J! ~j :Jl.i ~ .;.:.ilii ~ .!Jl..l9
me nor from the one who will be after me." - - -
"May God make me your ransom, what will happen?" I said. \-4 Jil ~J .:r.Jua.11 Jil ~:JU ~.!Jl..l9 ~I~ 0~ Lo_,:~ :Jl.9 .o~ ~fo_
"Whoever wrongs this son of mine and denies his Imamate after me is like
those who wronged Ali Ibn Abi Talib (a.s) and denied his right after the ;r ~Lo! o~ J ~ l.lA 01 ~ ~ :Jt9 ~.!J l ..l9 ~I~ di~ LoJ :~ Jl.i ,,.~
Messenger of Allah (s)," he replied.
"If God supports me in my life, may I submit to his right and declare my belief J,,......,.; ~ ~ O~J ~Lo! ~~I~ ~Lb ~i iJ. ~ ~ :rS ~\S ~~
in his Imamate?" I asked.
"True, Muhammad," he said, "God will support you during your life and you U>. .U ~")' _r-JI ~ ~ ~\ ..L,.. ~ ~IJ : ~ :Jl.9 ·rl-J JlJ ~ Jil ~ .Jil
will submit to his right and declare your belief in his Imamate, and the Imamate
of the one who will be (Imam) after him." i")L...JI ~ ~ J ~J .!.I~~ Jil ~ ~ 4 ~~ :Jl.9 ,.;.:..\..~ 0}")'_,
"Who will that be?" I asked. .J :~ :Jti .~~I :Jl.9 ~.!.II~ ~J :~ :Jl.i .o~ i.Jfo_ ;r ~l.o!J ~Lo~ J }JJ
"His son, Muhammad," he answered.
I said: "I give consent and submit to him." .~IJW.)1
9- It is narrated from Ahmad bin Mehran from Muhammad bin Ali bin
Muhammad bin Sinan and Ismail bin !bad Qasri; all of whom narrate from ,:)~ .:r. ~L-...!J 0\..:....... .:r. ~ ~ '~ :.r. ~ ~· ,01* :.r. ..4>-i ~ ,o.;s. ·°'
Dawood Ibn Kathir Raqqi that he said: I said to Abu Ibrahim (Imam Kazim):
May I be your ransom, I have grown old. So take my hand and save me from .rf ..l9 ~! .!.ll..l9 ~ :i')LJ\ ~ ~1.r.! ~'i ~ :Jli ~)I .:lJb ~ '~ ~_raA.11
Hell-fire. Who is our leader after '!OU?
~ ~\ ~t ~! ~! )_;.t; ~(.!J~ ~L,.:, 0-4) 'Jl:..11 0-4 (~J.Ajl_,) ~.Azi. ~ '5-
Imam (a.s) pointed to his son, Ab,ul Hasan (Imam Reza) and said: This is your - -
leader after me.
·~~ ~ t¥'~ l.lA :Jw i")l.JI
10- It is narrated from Husain bin Muhammad bin Mualla bin Muhammad from
Ahmad bin Muhammad bin Abdullah from Hasan from Ibn Ubayy Umair from rJS' -~IJ-~ .:r. ~ .:r. ..L...>-i ~ .~ :.r. ~ ~ .~ u: ~\ ~ ,o.;s..' .
Muhammad bin Ishaq bin Ammar that he said:
I said to Abul Hasan the first (Imam Kazim a.s.) : Show me from whom I will ~ JJ 'ii ~I ~'i ~: Jl.i 1 ~ :_r. Jb.....1 :_r. ~ ~ ,~ ~i :_r.I ~ ,~\
take (instruction in) my religion." . . .- -
This son of mine, Ali, he said. My father took my hand and took me to the tomb ':?~ ..1->I ~I ~1 ·~~I I L :Jl.Aj ~ij-!,:) ~ .b:-T 0-4 Js- ~x ")'\ :i")l.JI
of the Messenger of Allah (s) . He said to me that God, may His name be
exalted, said: I make you a Caliph on earth, and that when God, the Exalted, ~~ :Jli .Ji1 ~1 0 4 :JliJ rl-J JiJ ~ .Ji1 ~ Jil J_,...,; .r.i J! ~.)\,;
says anything, He carries it out.
11- It is narrated from Muhammad bin Yahya from Ahmad bin Muhammad bin
Isa from Hasan bin Mahbub from Husain bin Naeem Sahaf that he said: I,
Hisham bin Hakam and Ali bin Yaqtin were in Baghdad, when Ali bin Yaqtin
~ '~~ .:r, ~I :/' ,~ :_r. ~ J. ..l..>·i :/' 'i...s::>'-!. J. ~ :/' ,o.;s. • '·, '
said: I was with Abdus Salih [Imam Musa Kazim (a.s)] when his son, Ali
entered. Imam (a.s) said: 0 Ali bin Yaqtin, this Ali, is the chief of my children
~ JLl.9 •.:l\~ ~ :_r. ~J ~I-:,: i~J I.ii 1':..:S':J\.9.-..J~I ~ :_r. ~I
and I have given to him my agnomen (both were called Abul Hasan) .
~ 4 :~ Jw (~ ~1 ~ J>..l9 w~) i'.>LJ' ~ r:l~' ~1 ~ ~ :~ :.r.
 Book of Occultation 75
74 Kitab al-Ghaibah

[In another narration:] Hisham struck his face with the palm of his hand and
said: Shame on you, how can you say that? '~ e>-lj. il.::.A ~~·~ ~ (..li) ~1 ~i ''-?JJJ ~ ~ l.lA ~~
'By God, I heard it from him, just as I said it,' replied Ali bin Yaqtin. 0! :~~ Jl.ii .~ W" o...:.o ~IJ ~ :~ 0-! Js' JI.ii~~~ ~J :Jt! ~
'Then, by God, the authority is for him after (Musa), ' said Hisham.
12- It is narrated from a group of our scholars from Ahmad bin Muhammad bin . o..l..: :r ~ (JllJ) r \II
Isa from Muawiyah bin Hakim Naeem Qabusi from Abul Hasan, Musa (a.s)
. (_ . ~Jl- ·~ ~ 0-! ...l..>i :r- -~~i :r o~ :_r- .~. \ Y
that he said: My son, Ali, the eldest of my children, is the one most preferred .:r- •r~ ~ - '--' ·,_J;, , .-....s-
u- - 1.1· .

by me and the one most loved by me. He examined the leather case (Jafr) 22
with me. Only a prophet or the testamentary trustee (Wasi) of a prophet can
('""_;-SIJ 1-?JJJ _r.Sl ~ 0' :Jl.9 (.i.;i) ijl.JI ~ ~y ~1 ':1-i :_r- \!""y.WI ~
examine it.
13- It is narrated from Ahmad bin Mehran from Muhammad bin Ali from
.~ ~J Jj ~ ~! y ~
- - -
rJ ;.,:JI~~~ JAJ
•
~! ~IJ 1-?J:.s.
Muhammad bin Sinan and Ali bin Hakam; together they narrate from Husain ~\ ~ ~ _J 0l:....... ~ J...o.>&.A :_,-s;- '~ 0-! ~ :.r- ,01* J. ...l..>i :.r- -~. '""
bin Mukhtar that he said: The ordinances (alwah) came to us from Abul Hasan
Musa (a.s) while he was in prison: My testament (ahd) to the eldest of my sons ~ Y'J - \")\...JI~ ~11/-i if c_l}i l:.:Jl ~ _;>- :Jt! Jl::>-11 J. ~I if'·~
is that he should do such-and-such. As far as so-and-so is concerned, do not
give him anything until you meet me or God decrees death for me. ~~ .i.l;.j' ~ (J"';}JJ .us ~ (JiJ us ~ (Ji 1-?JJJ _r.Si Jl '-?~ :- ~I
14- It is narrated from Ahmad bin Mehran from Muhammad bin Ali from Ziyad
...::; _,.JI J.s- Jil ~ Ji .!JWi
bin Marwan Qandi, who was from the Waqifiya sect that he said: - -
I visited Abu Ibrahim [Imam Kazim (a.s)]. With him was Abul Hasan [Ali Reza
0-" 015 J) - ~~I 0\_J.r° J. ~~j :_r- •i.)s- J. ~ :_r- ,01_;+4 0-! ...l..>i :_r- '~.' £.
(a.s)], his son. Imam (a.s) said: Ziyad, this is my son, Ali. His writing is my
writing, his words are my words, his messenger is my messenger, and whatever 1.lA .:i4.J 4 :~JI.ii~! ~ly.i o~ J i')L.JI ~ ~1.r.! ':1-i ~ -:...1>-~ :Jt! (~1_,ll
he says, (the truth) is what he says.
•
15- It is narrated from Ahmad bin Mehran from Muhammad bin Ali from .J_,i J;Ju Jli ~J •J.r"J J.r-iJJ •if";).S 4..A";).SJ ''.!-\:$' ~l:S' ~I'~~!
Muhammad bin Afzal from Makhzumi, 23 whose mother was a descendant of - -
Ja'far bin Abu Talib, that: Abul f Iasan Musa (a.s) summoned us and we
1
- '-:?'° _,j-JI :_,-s;- ,~I ~ ~ :_r- •ijs- J. ~ :_r- •01_;+4 0-! .M.>i :_r- '~.' o
gathered. Then he said: Do you know, why I have summoned you? • • lS"
No, we answered. ~ i")UI ~ ~ y ~ly.i l:.:Jl ~ Jl.9 - ~lk ':1-1 J. ~ - ..UJ 0-4 .ul ~ J

Witness that this son of mine is my testamentary trustee (Wasi) and one who
will superintend my affair as my successor after me. Whoever has a debt (to be
~IJ ~JI~ ~I (Ji IJ~I :Ju .\I :l:..lii ~~ r (JJ;..u-i :(\:J) Jt! ~
collected) from me, let him collect it from this son of mine. Whoever I have
made a promise to; let him get its fulfillment from him. Whoever has to meet
~lS' ~J 0' (f o.l.>~ ~.:i 1-?J:.s, J ~lS' :r ·i-?J.AJ. :r ~ J i-?r~
dh
me, will only do so through his _c orrespondence.24
16- It is narrated from Ahmad bin Mehran from Muhammad bin Ali from Abi
·~~ ~! A. "').j ~w :r ~ J ~ (fJ ,J.:.A o~·-_i; ;;~ 1-?J:.s, J
- -
r '
• •
Ali Khazzaz from Dawood bin Sulaiman that he said: I said to Abu Ibrahim 0~ ~ ~Jb :f' 4j\j.JI Js' ':1-i if-~ J. ..L.,;.,1. . , if' ,01_;+4 J. .4>-1 :f' 4 ~ '\"\ '
[Imam Musa Kazim (a.s)]: I am afraid that something may happen and I. will
not be able to meet you. So tell me who the Imam is after you? ~ .j_r.>-Ll .!Ju.Ji \IJ ~..L>- ~~ 0i ~L,:..j ~1 :(>WI~ ~1.r.1 ':1-\1 ~ :Jl.9
Imam (a.s) replied: My son, so-and-so, meaning Abul Hasan [Imam Ali Reza].
'i')Lll ~ ~\ 4i ~ - (J":}J 01 :JI.ii ~.!l..l..: ilo~I
 76 Book of Occultation Kitab al-Ghaibah 77

17- It is narrated from Ahmad bin Mehran from Muhammad bin Ali from Saeed
bin Abil Jaham from Nasr bin Qabus25 that he said: I said to Abu Ibrahim .)-! ~ r:.rS' ~\ ~i 01 ~cf' 4~ 01 ~cf- 40\Ji-4 011 cf- 4.!1\:...... ~I I~_,. \V
• [Imam Musa Kazim (a.s)]: I asked your father who would be the Imam after
•
him and he told me that you would be. Therefore , when Abu Abdullah [Imam IJ~ l:?..UI 0-4 iJUI ~ ..!JL:i ~L ~! :i")L.JI ~ ~1.r.! ~~ ..:J; :Jl! U'"' y.li
Ja'far Sadiq (a.s)] passed away, the people went to right and left, while I and
my companions declared (our support) for you. Therefore, tell me which of ~W _, ~ U'"'L:.ll ~; iJUI ~ ~I ~ y.i ~ y W9 4~ ~..;i itlii ,j_r.=-l; ~ ..!.\~
your children will be (the Imam) after You?
.(.)"':)J ~! :Jl! ~..!.\JJ_, (f .,!.\~ (f 0~ l:?.ll\ (f ,j_r.>-l; ·~~i_, l;i ~ ..:J;J
My son, so-and-so [Imam Ali Reza (a.s)], he said.
18- It is narrated from Ahmad bin Mehran from Muhammad bin Ali from Zahak :Ju ~J j 0-! J b r:.rS' 4~)'I .!) 01 .,!.\\.::.......(JI cf- 4.js- 01 ~ cf- 4..l...>-i :_r 4~ . 'A
bin Ashath from Dawood bin Zarbi26 that he said: I brought some money to Abu
Ibrahim [Imam Musa Kazim (a.s)]. He took some of it and left some of it. Jil ~\ :~ 4~ .,!.\~_, ~ .1;.l; :(Jt!) J~ iJW\ ~ ~1.r.1 ~i Ji~
"May God set you right," I said, "Why have you left it with me?"
y.i J! ~ ~ ~~ w; .~ ~ _,.,':111:ui ~~ 1.J! :Jw ~':?~ o; ~~ ':?)'
"The one who will be irt charge of the authority will ask you for it, " 27 he told.
When the news of his death came, Abul Hasan, Reza (a.s) summoned me and ·.i.:l! ~..I.! ,JWI cl!; ~W 4\JWI ~ L..; )1 ~I
asked me for that money and I paid it to him.
0-! Jll ¥ r:.rS' 4~I 0-! ~ r:.rS' 4~ 0-! ~ cf' 40 IJi-4 01 ~ i cf' 4.i.;s. ·' C\
19- It is narrated from Ahmad bin Mehran from Muhammad bin Ali from Ali
bin Hakam from Abdullah bin Ibrahim bin Ali bin Abdullah bin ] a' far bin Abu
~ J-:_,k ~ ..b- ~ ~ J. ..l:.i.. cf' 4~U, ~i J. ~ 01 ~I ~ J. ~ 01 ~1.r.1
Talib from Yazid bin Sulait28 in a long tradition on the authority of Abu
Ibrahim, Musa (a.s) that he said in the year in which he died: I will be taken in o.W ~ L>. ji ~! :~ iJWI ~~~I ~I J Jl.9 .i.;i iJWI ~ ~1.r.1 ~i
this year and the authority (Amr) will belong to son, Ali, who is . named after - -
two Alis. The first Ali is Ali Ibn Abi Talib (a.s) and the second Ali is Ali bin L.,jJ ~lk ~j ~ ~ JJ~I ~Loli.~ ·~ ~ ~! Jl (JA) .14':1\J ,WI
Husain, the blessings of God be on them. . - - - - - - - '

He (i.e. Ali Reza) is given understanding, forbearance, knowledge, help, love, o:iJJ O~J ~J JJ':JI ~ ~i ·r")UI ~~I~~ _,>~I(~)
piety and religion of the first and tribulation and endurance in the face of
adversity of the second.29 ._r.>.-11 iW ... ofo,. lo · ~ o_r.-PJ ._;.~I ~J (~J) ~~J

20- It is narrated from Abul H asan Muhammad bin Ja'far Asadi from Saad bin
u~ r:.rS' .~I¥ 0-! ~ r:.rS' ~ ~ ~ ~\ y.i
1

0-4 4':fo.L,....':;JI 41..SJJJ .l •

Abdullah from some of our scholars, from Muhammad bin Husain bin Abil
Khattab and Hasan bin Musa Khashshab and Muhammad bin Isa bin ·Ubaid
from Muhammad bin Sinan from Hasan bin Hasan that he said: I said to Imam
0-! ~ J ~l..:.>JI ~ y 0-! ~IJ ~Lk;JI ~i 01 ~I 01 ~ ~ ~~I
Musa Kazim (a.s): Please permit me to ask you a question. Imam (a.s) said: Ask
about Imamate.
~ y (...Jj : Ji.; - .J ..'.:..: ..b- .j - ~I 01 ~I cf' 0 \.:...... 01 ~ if' ' ¥ 01 i,.s-:f'
I asked: Who is your successor; because I don't know any other Imam? lolol 0.r"i ~ ~~~~if :l.'.:...lli .&lo! j.--:J.ii ~.!JJLi :iJWI ~ ~.J'° ~I
... .. I I

Imam (a.s) replied: Ali, my son, whom I have given my agnomen (of Abul
'I
4 I '1. I:
'-! u~ 4J'-'
'·'I ·i :'.'1
u-o i.5~ I _,,~.cl;,..; ..li "="
. '
-..?~ ·~ ·i..r::-'
- 1: .~I•• ~\..,. d:Jl! ...!.\·~
Hasan). .!Jl
- - .T- J;;-

I asked: My master, save me from Hell-fire and purify me, since Imam Ja'far l_., •(.;-->' ~:Ju~ ~WL; ~i ~ ;i :Jl.9 lr'::JI I~ ~WI ~i itlil :Jl! i')\....JI ~
Sadiq (a.s) said that you are the Qaim on the matter of Imamate.
Imam (a.s) replied: But I am not the Qaim in this matter. Then he said: 0 Hasan, r\AJI JA ~ '::'jjlJ ~ ~I~~ ,~W ~J ':11 '-4i ~WW IJ~ rlo! ;r
 78 Book of Occultation Kitab al-Ghaibah 79

every Imam who is the leader of the Ummah and the appointed one on the
matter of Mastership (Wilayat) is his Qaim. And when he passes away, the one
• who is after him is the one raised up by the command of Allah and the Divine
• . .!ll~ "'! JAi Ji1 J. ~"'! .!ll~ ~ Lii I.A Ji1J (JilJ) ·~
Proof (Hujjat) till the time the Qaim and Hujjat is concealed from the people.
Hence, all of us are Qaim. Thus, just as you behave with us [and accept our
'~Jy.~I 01~~ -:r, J.,aAJ I if ~a._-.; -:r, ~ -:r, ,js- if '~J~l -:r, ...l..>i r..SJJJ .n
Mastership (Wilayat)] same was done with my son, Ali. By Allah, I have not
acted thus on my own [appointing the Imam after me] on the contrary, the
~~:Ju~ -:r, '-5"' y if '...s-:f' -:r, 0~ J ~ -:r, 01_,A..p J 0\:..... 0! ~ if
Almighty Allah has done it according to His will. 30
21- It is narrated from Ahmad bin Idris from Ali bin Muhammad bin Qutaibah ~ r1 J.!41 .M-i :J~ ~lS r')UI ~ I~ ~! :~ Jw (>UI ~ ~1.r.1 ':1-i
from Fadhl bin Shazan Nishapur from Muhammad bin Sinan and Safwan bin
Yahya and Uthman bin Isa from Musa bin Bakar that he said: I was in the company r ~ Ji1 ~I) ..u,, lh :Jw ,js- ~1 J1 o~ LJi ~ ,~ :r ~ ~.r.. i.,i>
of Abu Ibrahim, Imam Musa Kazim (a.s) . The Imam said: Indeed, Imam Ja'far
Sadiq (a.s) said: A man is fortunate, who before his death sees his successor from ·~
-
his progeny. After that the Imam pointed out to his son, Ali and said: Almighty
Allah has pointed out this son, who is from my life, as my successor. ~ ~J ~I~~ i f ' ¥ J. ...s-:f' J. ~if ,Ji\ ~ J. J.-..... if ,~.YY
22- It is narrated from Saad bin Abdullah from Muhammad bin Isa bin Ubaid
from Ali bin Hakam and Ali bin Hasan Nafe from Hamn bin Kharja that he ~L-..! uLo ,.\j :~I ~ J. 0JJ~ J Jl9 :Jli ~J\>. J. 0JJ~ if ,~t; J. ~I
said: Hamn bin Saad Ajali said to me: Ismail, to whom you are inclined [and in
whose Imamate you hope], has died. Ja'far [Imam Sadiq] is also aged and r-19 .iLol ~ 0 p ~ ~ J\ I~ u ~ ~ ~ ~ J '~~i ~l 0JJ..; r5' ~..UI
would pass away these days and you would remain without an Imam.
I did not know what to reply. I mentioned this to Imam Sadiq (a.s). ~j ,JilJ .~I U'!j !~~ ~~ :Jw ci~ i J\,.JI ~~I ~ ~i u _r.>-ls ,J_,;i Lo J~i
Imam (a.s) said: Never, by Allah! The Almighty Allah would never discontinue • •
~ ~ i..s-'JA lh :.U j4i ~I; I~~ .;~IJ jJJI ~ i_i> r'11 lh ~
the matter of Imamate as long as the days and nights endure.
When you meet him, tell him: This Musa bin Ja'far is growing up and we will .JW Jil ~w. iJ! l.AJ..;. iJhi .U ..U~J ~~J:}J ~
get him married and he would ·get ·a son, who would be his Caliph and
successor, if Allah wills. r ~J l:.:>~ ~ :j:_,k ~J.>. ~ i J\,.JI ~ Jll ~ y.i Jli _r>-T _r.>- ~J .Yr'
23- In another report, Abu Abdullah (a.s) said in a lengthy tradition: Our master
will appear from his loins; and he pointed to Imam Musa Kazim (a.s). Thus, he I;~~- ·Lo W" '1..As- ~~ "iJl-11 ~ ~ J. ~y Jl o~ LJiJ dh ~
would fill up the earth with justke and oppression as it would have been filled
with injustice and tyranny; and the world would be cleaned and prepared for him. .~..UI .U ~J WJ;_,
24- It is narrated from Ayyub bin Nuh from Hasan bin Ali bin Faddal that he
•
said: I heard from Ali bin Ja'far that he said: I was with my brother, Musa Ibn :J~ ~~~~Ju JL..a.9 J. ,js- ,if. ~I if (.Y J. ~ Y- 1i..SJJJ .\'£.
] a' far (a.s), who by Allah, was the Divine Proof on the earth after my father;
just then his son, Ali arrived. Imam (a.s) said: 0 Ali, this is your master arid Ji\~ ~i ~ ~J\rl ~ Jll ~ Jl\J 0t5"' 'iJ\,.JI ~ ~ J. ~y ~i ~ ~
Imam and his position with relation to me is like my position with my father. ·.
Thus, may Almighty Allah keep you firm on His religion. After that I wept and (.r-4 ~~ ~ ~J ~~~ lh -~ 4 :J Jw ,js- ~I~ ~l '~J .JTJ ~
said to myself: The Imam wanted to convey the informaJion of his death to me
as he had said: Ali dear, there is no option, except that divine destiny should be
issued about me and that I emulate the Messenger of Allah, Amirul Momineen,
 80 Book of Occultation
Kitab al-Ghaibah
81
Fatima, Hasan and Husain (a.s). This incident occurred three days before Harun
~
arrested the Imam for the second time. There are so many traditions and reports ' _. I

o,,_.,I ri-J wlJ ~ .iJil ~ 411 J.,,...., .r. JJ ~~ .Jil .r..~1.A.o ~ ~j ;.r
• about this that they cannot be computed; and they are mentioned in well known
• books of the Imamites and anyone who wishes, may refer to them, but those we
- - -
mentioned so far, would be sufficient, if Allah wills. 31 ~ 0i ~I.Li 0LS'"'J ·(>l....JI ~ ~IJ ~IJ ~u; ~j..ll .r.44J
Evidence of the lmamate of Imam Musa Kazim (a.s) and ·.r.>JI il...i i4 j ~~ ~l:ll o..,-}I ~ ~ )1 0JJIA
refutation of Waqifiya
If it is said: On what criterion have you justified these reports and claim that UJI"' ~L.)'I ~ ~- o.:>.r':"Y° ~J ~ 0i i:r _rs-i ~I IL~ J~~IJ
~ ~

Imam Kazim (a.s) is dead, whereas the Waqifiya have also narrated a large
number of reports, which mention his being alive and that His Eminence is the .JW iiil ~t...:. 0! d.:LlS' l:AIA J..WI I~ ~J .!l~ if~ ~J IA.:>1) if oJ~J
Qaim is hinted at. These traditional reports are present in their books and even
in books of your scholars. So, how can you reconcile these two types of or?' 1)-:>-i lfJ~ ~l)IJ o,_;.r-i r-W\ 0yXJ ).~~\ o~ ~ 0)~ ~ J:9 0~
traditional reports? And with attention to these traditional reports, how can you
claim that he is dead? ~ ~~i ~J ~ ~ o.:>y.- y ~! JL:-.ll ~Ull .i.;iJ ~ ~ .i.;i ~
We would reply: We mentioned these traditional reports by way of information
and announcement and not to prove his death from them. It is so, because there .d.l~ c:: a,;~ r-LJI 0y-x ~J ~ 0~
exists knowledge of his martyrdom (it is a definite matter) and there is no doubt
in it. Like the knowledge of martyrdom of his respected ancestors and one who o..:; ~ r-WI ~ 4-)! ~I t;\l 'J cr.JIJ J4J2:....'JI ~~ 'il Jy.;.\11 o~ _? ..i; ~ :l.:.l.9'
has doubt in the martyrdom of Imam Musa Kazim (a.s), he can also doubt the
martyrdom of his respected ancestors and it is possible to doubt the death of
o..:;y ~ ~IJ iJWI ~ .G~T w~ r-LJlS ~ ~ 'J ~b- a,;.r-i r-LJI 0\1
anyone whose information of death we have. We have mentioned these
traditional reports only to emphasize the information, because a large number
of reports create this knowledge for us through evidence, Shariah, apparent
,a,;.r-i ~if JS" wyJ ~JA ~ ~lS"'
aspect of Quran, consensus and other reasonings. Thus, I mentioned them in
this chapter only for emphasis.
J-W~ r ~ o_2' IJy.;.t ~J) w r l l-4114b- Jy.;. ~I o~ .:>l_r..~ t;~I ~!J
As for that, which the Waqifiya have narrated:
.-lfl:JI ~ J ~ IJy.;.i di~~ ..f.l;.; d.l~ ~J t._\.o.=:-)'IJ 0T_,;JI ~li? J t?IJ
(Firstly) All of them are solitary reports and no evidence and reasoning
strengthens them; and it is impossible to claim that they are authentic. 32
C° J ~~ .a.: r-Wi ~~-.:>! ~ 'JJ ~IA~ 'J .:>b-T Jy.;.i ~ wl)I 4.J..J) L. L.ls
(Secondly) In addition, their narrators have also been targets of ridicule and
they were unreliable and it is' not possible to trust their statements and reports.
~J ·~Jb ~~IL ~J ~l:IJJJ ~~ L'Ji.Y.. 'J ~ 0yi.k.. 4J olJ)t! 1~
(Thirdly) With all these explanations all their reports can be interpreted and
justified in other ways. ~i ~~~..Hi LAI..?~ Jl:>-i ill~~~ J_,AJI ~J OJJJ L- ~..?..i;
We will quote some of them from Fee Nusratul Waqifa of Abu Muhammad Ali
Ahmad Alawi Musavi and explain his discussions. · . a.iii)! o_;-a:i
.. ~\.:$" ...s9
...s9 - ~I ,.sfa\
.. ,.s__,- .. •
25- Narrated to me Muhammad bin Bashar: narrated to me: Hasan bin Sama-a
from Aban bin Uthman from Fudhail bin Yasar that he said: I heard Imam
Ja'far Sadiq (a.s) say: I and His Eminence, the Qaim will not be from the same
father.
 82 Book of Occultation
Kitab al-Ghaibah
83
Explanation: First: This is a solitary report and since it is a definite matter
, proved through other ways, it is not possible to reject it. Therefore such solitary
•reports cannot be resorted to . .)l~I 0~ 0i ~ ~J .J.:.. Ji (2" f.. ':}J ~ ~ i ~I~~':} J.>.IJ _r.>-. 'jJj I~
Secondly: It is possible that the implication of the Imam is tlrnt between me and
Qaim there is no relation of father and son; that I and he are not from one and ~~ <L:-9 ~ JJ~I .)1) 0~ '-:"'j o~!J ~~ ':1 .)1) Jj '-:"'j ~WI ~J 0 ~ .,_;j '!
same father. Thus, if it is tJ1e first implication that there is no clarification that
Musa Ibn Ja 'far is Qaim and in fact why it should not be appropriate that the u-!i
•
~ iL.)'1 01 ~b.111 ~ts LS' o~
•
.)1_,,.J1 0 < 0 i ).
J-7"! _,,-.-.
~1 ~·wi
':l 1J o..>..J AA
.T
•
i._s""'Y° 1•.)~
i

implication of Imam is someone other than Imam Kazim (a.s) [and it is possible
that Imam (a.s) implied someone other than Imam Kazim (a.s)] as the Fathiya 0i ~ ·..li t;j ~ '! c_~ ':11 ..6.4..... di~ ~I l~lJ ~I ~~I Jll ~ i':>WI ~ Jll ~
say: Abdullah Aftah, son of Imam Sadiq (a.s) is the Imam after him and when
this possibility appears, arguing by this report that Imam Kazim (a.s) is the ~ o)li L. ~ "~ 'JJ Wli i._s""'Y° ~ l..lA ~ Wli ~ JJ~I ~ i~ \L.! JS'
Qaim, is invalid.
Thirdly: We mentioned previously that every Imam, who comes after the previous ~ ~L-1 J. ~ 4-.L.L)l 1.r.A.; j:..UI ~L-)'I ~ I.)_; .)1) o~ oi ~ ':J 4.ii
Imam and gets the office of Imamate, is named as Qaim. Due to this, Qaim would
be the name of Imam Musa Kazim (a.s) ;33 thus, their claim is incorrect. ~J ~~~ti. i ~ ':fo..UI .)1),; .i;l:>- ~ uL. ~L-! 0~ i':>WI ~ J!I ~ ~j
Fourthly: Moreover, it is possible that the aim of the Impm was to refute
Ismailis who believed in the Imamate of Muhammad bin Ismail [grandson of C4 dJ~ J..,.A; l; ~ 6,j.P-1 ~ 4.. L./U ~ "':"' j o~1J o..il: r-1 d .:ll) 0 lJ o)L9 L. ~~ "':"' j
'Imam Sadiq (a.s)], because Ismail passed away during the lifetime of [his
respected father] Imam Sadiq (a.s). Thus [with attention to the possibility] the
• J.>. ~ ':}; l.!lJ ~ v-:1 .i.i i
aim of the Imam is that between me and one who is my successor there is no
gap of fatherhood as opposed to that which the Ismailiya claim.
..l.:..i:. :_r- CW J ~ J!I ~ L:.; -l> J l9 ~
.. L...;~ I UJ>. J. ~
. ~
. _r.> jJ '-5.JN'_,....!1
.. J 1.9 •y \
And if the aim of the Imam had been that I and Qaim are not from one father; in
that case, the Imam had negated the· Imam.ate of his brothers. We also say that
no one has uttered this.
l>WJi .i..l ~ i~I ~~I ~j i")L.JI ~ Jll ..y. ~'J ..UJ W Jli t~I
26- Musavi said: Narrated to me Ali bin Khalaf Anmati: Narrated to us Abdullah
bin Wazah from Yazid Saigh: When Imam Musa Kazim (a.s) was born, I made a Ji rUJ Ji1J ~~j ~.i! 4:J Jli 4-! i".>LJI ~ Ji1 ~ ~i ~i w; ,~! ~...tAiJ
gold ornament for Imam Ja'far Sadiq (a.s) and gave it to him as a gift, and when I
brought the gift to Imam Ja'far Sadiq (a.s), the Imam said: 0 Yazid, by Allah, ·r-LJ .uTJ ~ .Ji1 ~ ~
you have gifted this ornament to the Qaim of Aale Muhammad (a.s).
Explanation: In addition to the fact that this is a solitary report, its reporters are ~UJI .i..,;j ij-A ol:.L9 L. ~ ~ _,ll 0~ rL )J :.r}Jr'A ~ .J~ J IJ.>.IJ l_r.> .,.;~ ~ ~
also unknown [and no merit is recorded about them]34 . Supposing we accept its
reporters in this regard, we once more state what we mentioned in the previous
explanation that Imam Kazim (a.s) is the Imam and leader after Imam Sad_iq (a.s) .
[That all the Imams are Qaim bi Amr - raised up the divine command].
Ju ~l..L...11 ~ ~j :_r- ~j ~ ~I ~I.:;. ~j ~-l> J ':?.JN' _,..JI Jti. !Y
27- Musavi said: Narrated to me Ahmad bin Hasan Mithami from his father
from Abu Saeed Madayani:35 who heard Imam Muhammad Baqir (a.s) say: The
Almighty Allah saved Bani Israel from the mischief of Firon through Musa
~ ~~ Lf;y) :.r J:'lrJ 0 ~I Jil ~J :J~ i':>WI ~ ~ 4i ~- ......
(a.s) and He would save this community from its Firon also through a person
named Musa. ·'-:--! lfjy) ;r ~':JI o..lA J4·- 0 .iii ~JJ ~I~
 84 Book of Occultation Kitab al-Ghaibah 85

Explanation: In addition to the fact that this is a solitary report, its aim is that
the Almighty Allah has guided the Ummah to faith in the Imamate of Imam
•K~zim (a.s) and protecting the right of the Imam and saved them [from
deviation] as opposed to what the Waqifiya believe.36 . w1_,J1o.)1~~1.. ~~
28- Narrated to me Hannan Bin Sudair: My father was seated and Abdullah bin
Sulaiman Sairafi, Abu Marahif and Saalim Asha! were also seated with him. j-! jJ ~~I 0~ J. ~I ~ o~J W~ 1:1- j 0l5' Jli J.. ..t.... J. 01.:.> rjl.J.>. J Jl.9. YA
Abdullah bin Sulaiman asked my fa ther:
0 Ab al Fadhl, do you know that a son is born to Imam Ja' far Sadiq (a.s) and he ~ ~~· ...U_, _o.,;j ~j :~I ~j ~ 1:1-~ 0~ J. ~I~ Jw ~~I r-lL..J ~l_rll
has named so and so as Musa. Is that right? asked Saalim. Yes, replied
Abdullah. Saalim said: By Allah, if this report is correct, it is more pleasing to ·~:~I 4 JLl.9 .J..>J I~ 01 :~L. Jw .~~ ~ ,li~ ol-.9 i"N- i'.>LJI ~~I
me than getting 500 dinars for my family , whereas the fact is that at present I
am needful even for five dirhams for myself and my family. Abdullah bin ~lJ Jl::~ ~I.. ..~ ~j ~!~I 01 if4 ~ ! '-;->I lb- 0~ 0~ ~IJ :~L. Jw
Sulaiman asked: How is this so important to you? He replied : It has reached to
us in traditions that Almighty Allah described Qaim Aale Muhammad (a.s) to ~.!JI~ ~J :0k:L J. ~I~ .J Jw ·J~ J ~ ~ ~ ~y:.I ~ IJ~ ~ J! ~~
Musa Ibn Imran. Musa pleaded: 0 Allah, please deem him to be from Bani
Israel. Almighty Allah said: This is not possible. After that he pleaded: 0 r-+°1 :Jlii 01r J. l5"' y ~ ~ JT ~l.9 or.""~ r- ~1 01 ~..WI~~ :Jl.9
Allah, make me among his helpers. It was revealed to him : This is also not
possible. After that he pleaded: 0 Allah, make him my namesake. It was :.J ~ .o)..,a.;\ cf ~I ~I :Jw .~ d.l~ Jl u-:l :.J Jw .~1.r! ~cf~\
revealed: I have bestowed it to you (that is he would be named as Musa).
Explanation: I don't know what objection and what point exists against us, .d.l~ ~j :.J ~·~~I tf1l1 :Jw .~ d.l~ J! u-:l
because the reporter has not narrated from any of the Imams and he has only
said that it was reported to him, [Musa means to say that he has quoted the u-)J 1.lS" ~J.:>JI ~ ~" Jl.9_, i\..l J! o~ ~ o.,;'i _r.>jl \J.A ~~I\.. ':?J,:,\ ~
11

report] and is not the basis that any report, which one receives should be correct
and we mentioned previously: One who succeeds the previous Imam and is iJ-4 '<Lo}:. Ji W\.9 ~ JJ~ I iLo)'I ~ i __,A:, :.r4 01 L:li ..l9J .~ 0~ ~\..JS"
appointed to Imamate is called as the Qaim of that Imam and his style should
be same as that of the previous Imam. Due to this, it is not possible to reach a
. ~ J_,AJ 1 ..kA.-.; t.ly J_, 'i1 o.r."" J:4 o~I
definite conclusion through this report.
29- Zaid Shaham etc. have narrated from Saalim37 that he said: I heard Imam
Muhammad Baqir (a.s) say: The Almighty Allah described the life history of
Qaim Aale Muhammad (a.s) to Musa Ibn Imran; and the tradition goes on as
above. We have already discussed about it [this report has also been narrated by
other than Zaid Shaham].
·~ L ~ ~ ..l9J , ~..bJI
30- Narrated to me Bahar bin Ziyad Tahan from Muhammad bin Marwan that
he said: A man asked Imam Muhammad Baqir (a.s): May I be your ranso111.
:Ju i')LJ1 ~ ~ ~i i:.r- 0 1_,.r J. ~ i:.r- 0b.kl1 .)~j J. _r! ~J.>. _, :Jts :r·.
people say that Amirul Momineen (a.s) said from the pulpit of Kufa: Even if a - -
single day remains from the tenure of the world, Allah, the Mighty and the
High, would prolong that day to such an extent that a man from my progeny _,J :~1 ~· ~fa~ Jli ijljl ~ i:.r.::..o r.JI cl 0i 0JJJ.. r+l ,-!J l..l9 ~ :~ J Jl9
will appear; he would fill the earth with justice and equity, just as it would have
been fraught with injustice and oppression. Imam Muhammad Baqir (a.s) said:
~ ~

~ ~~ ~ ~; Jil ~ ~ i ~11.!.ll~ Jil J:J:.l i ~ '1! L;:,i..UI (.;r4 ~ r

86 Book of Occultation Kitab al-Ghaibah 87
Yes, His Eminence said so. He asked: Are you that one? Imam (a.s) replied:
No, he would be the namesake of one who split the sea.
Explanation: In addition to the fact that this is a solitary report [like the
previous reports], the cause of naming the Imam as the splitter of the sea is that
he has risen up for Imamate and if thus he gets political power and it is destined
for him he would fill up the earth with justice and equity. [So, splitter of the sea
is an allusion of powerand rulership of the world] and when the Imam has
negated these qualities in himself, it is not due to absence of his eligibility for
Imamate and Wilayat, on the contrary it is due to dissimulation (Taqayyah)
from the contemporary ruler.
31- Narrated to me Abu Muhammad Sairafi from Husain bin Sulaiman from
Zaris Kanasi from Abu Khalid Kabuli that he said:
I heard Imam Zainul Abideen (a.s) say: Qaroon dressed in red and Firon used to
~~LS' ~ •.uW ~l :J~ .J-AJ i')LJI ~~I .f.. Js' ~ J\.9 _;.~1 JJl>
dress in black; and he used to leave his hair loose and they fell on the two sides
~.J-4 ~ .Jit ~.;~I ~ f..J ~_,_JI ~ ~lS' ~y) ~!J ~I y~I
of his head; and Almighty Allah sent Musa (a.s) with prophethood. And the
sons of so and so (Bani Abbas) also dress in black; and leave their hair loose
and they fall on the sides of their heads; and Almighty Allah will also destroy
them through his namesake (Musa).
32- Through the same chains, Abu Khalid Kabuli said: The topic of Imam Qaim
(a.s) was mentioned before Imam Zainul Abideen (a.s). Imam (a.s) said: His
name is the name of the scalpel [Musa]. -.
Explanation: Since this is a also a solitary report, our reply is same as we
stated before that Imam Musa bin Ja'far (a.s), after his respected father, is ~ r ~l: i~IJ J..l..JI J ~..U\J _r.>jl .i.:.-a; lo ~ ~..U\ 0i ...L:.r.. 0i ~i ~J
eligible to hold the office of Imamate and some say that perhaps the aim of the
Imam is that one who fulfills what is mentioned in the report and spreads ~ ~y Jl ~L.Pl; o.r};-J ~L-..l JJJ ~ l!ll~ I)~ u:,..UI ~ b J ~y JJJ if~
justice and because of his appointment to Imamate, he would be his successor
and is from the sons of Imam Musa bin Ja'far (a.s). This is the refutation of
those who believe that Imam Mahdi (a.s) is from the sons of Ismail bin Ja'far or
someone else. That is why the Imam has attributed the qualities of Qaim (a.s) to
Imam Kazim (a.s) as he is from the sons of Imam Kazim (a.s). As it is
mentioned: 'Imamate is in Quraish' while the aim of this statement is children
or the children of children and those who are from the descendants of Quraish.
33- Ja'far bin Samaa-a has narrated from Muhammad bin Hasan from his
father, Hasan bin Hamn that Imclm Ja'far Sadiq (a.s) said: This son of mine, i ~I 1..r-4 ~J ~WI y. 'i')LJ\ ~~I 4i ~ d~ 01 :i')LJI ~ill! 7
that is Abul Hasan (Musa), is the Qaim and this is an inevitable matter and he -·.
1

would fill the earth with justice <ind equity just as it would have been fraught . l.J~J LJl; ~LS ~Js.J tk.._; ~~ ~.l.ll ~J
with injustice and tyranny.
Explanation: The rebuttal of this report is same as that which we mentioned in
the above report.
 88 Book of Occultation Kitab al-Ghaibah 89
34- Narrated to me Abdullah bin Sinan that: I heard Imam ]a'far Sadiq (a.s)
say: Among the inevitable matters is that this son of mine is the Qaim of this ijL.JI ~Aili 4 l.ii ~·o ., Ju 0\.:....i .f. Aili~ if' i'J._. .f. Aili~ ~J.:>. J Jli .r'i
• Ummah and the owner of the sword; and the Imam pointed to Abul Hasan
• Imam Musa Kazim (a.s). ~i ~! o...L:: JLliJ ,, .;_ II ~~J 4-.o~I o~ ~Li I~ 01 ~if ~I ;r :J~
Explanation: We stated before that this indicates his eligibility of this divine
'i~l~~I
post or someone from his descendants who will perform this task.
35- Informed me Ali bin Razaqallah from his father, Ahul Walid Taraifi that: i~ c)-4 o..UJ if 0~ Jj \.9\k....:.....I di~ .J 0\ if ... I_,...., o~ ~ ol:..o..li lo ~j ~ ~ }t!
One night I was with Imam Ja'far Sadiq (a.s) when the Imam called his servant
.')W di~
and said: Go and call the chief of my children to me. The servant asked: Who is
the chief of your children? Aili 4 ~i ~ U:J ~Ju ~lpl ..l:l}l 15.i i:r- Aili JjJ .f. ~ ~_r.i:.iJ Jli .ro
" " "
Imam (a.s) said: So and so [that is Abul Hasan (a.s)].
:Ju; ~y. 0-4 :iJW1 .J Jw .~..uJ ~ ~ t:u J.lk;I :Jw 4..o"YJ;. t>~li ~! i~1 ~
Not much time passed that he came with a gown and without a cloak. Till Abul
Walid said: The Imam tapped his arm and said: 0 Aba Walid, as if I can see :Ju 0i ~! ...... l~J .r.fa. ~ . . ~Li-> ~i t19 Jl.9 'i~I ~~I 4i ~ .(.)~
black flags besides green standards waving above this son of mine . He would
be accompanied by companions, who would search out for mountains of iron, Loi )1 ~~ ~b.,._.11 ~1)4 ~Ls' .Y)I 4i 4 :JuJ ':?~ ~ "~ 1..;-1_,..,.; ~
and remove every obstacle that they encounter on the way.
'1 l..w ~..l?JI JL:-=:- ~J~ ~~j 4AAJ ~~I I~ ~i; J} ~ ~l~I
I asked: May I be your ransom, this same son?
• •
He replied: Yes, 0 Aha Walid, this same son would fill the earth with justice
and equity, like it would have been filled with injustice and oppression and he
u".>'-: •.Y)I
' . Js- (.)j'4
41 4 ,I.hi ~ :Jl.9 ~l.h ,.!,J\~ ~ :~ .oJJ.A '1! ~~
would emulate the practice of Ali Ibn Abi Talib (a.s) and slay the enemies of ~~ ~
. i :_r. ~
. ;; .r.--! ~I ~ i ~
"
.r.:-!. , l; IJ..U-_, l.cJ.1; ~ LS ~ ..u- J ~
Allah till Almighty Allah is satisfied.
:Ju .rl .I~ :Jl.9 ~l.h ,.!JI~~ :..:J.; .Jil ~ .J! ~ Jil ~1..u-i ~.,")\...JI ~
I asked: This same son?
He replied: This same son. Then he said: Follow him and obey him; testify to .Ji1 ~u (.)! 4S ;J::.- ..!1;µ ~ :.r w, )1 ~i.,, ~~,, ~iJ ~u
him and make him satisfied; indeed you will meet him soon, if Allah wills.
JJJ iY 0~ i:r ._,..,\) ~ ':?i 1.h ._,..,iJ ~ ~1)\ ~ts- .J_,; 0~ 0i ~I~~ }\.9
Explanation: It is that the Imam (a.s) said: As if I can see the standard over the
head of this son; that is over his head there is someone who is from his sons. As ~ ~-4JI Lil Li.rs- .i.. ..:r.,..iJI JWI ~1.:..p\ if r _r.f. J ~L-...)'I J~ lo~~ 1.h
opposed to what lsmailiya and other different groups say, who think that Mahdi
is from them. Due to this, Imam Ja'far Sadiq (a.s) metaphorically [and to Jl> .!JJ..L: .i._ilJ ~~J ~~ .,_,....\ 0~J o)U2.i ~~~lo~ lj~ ~! .UL.;,l;
remove this doubt] has added the quality of being the Qaim (Qaimiyat) to Imam
Kazim (a.s) as seen in the reports quoted above. .
• <\:.A lo I

Also, Imam (a.s) ordered Abu Walid to obey and testify for Imam Kazim (a.s), ~ ~1 ..y. i_f J...>. Ju .ku1 ~ ~i J. e:!L.o i:.r- ~ J. .Ji1 ~ i_f .J>.J Jli .r\
because he lived upto the time of his Imamate.
36- Narrated to me Abdullah bin Jamil from Salih bin Abi Saeed Qummat from :o~I o.h i~I ~ Aili ~ 41 ..:,.,..L.:.,;j J~ ~\$.
Abdullah bin Ghalib that: I composed and recited the following Qasida38,, to
---Lk.i
.
ili• ~ ',. ~ u.... ~-1\ db
1-11 ":? ,.,. . ',...w ~"r -1\ • ·i dr
~..r ":?
:1 (S
Imam Ja'far Sadiq (a.s): "If yqu had only been our source of hope as I can see. 1.,.....1 ""'•

It is about which we request Almighty Allah for you._" ~~I ~i ~! "~ ) ..:.iJ -~~ I~ ~J ~I o~ ~~ Ui ~ :Jw
"Not I, but he has these qualities," he said pointing to his son, Musa.
'i")Lll
 90 Book of Occulta.tion Kitab al-Ghaibah
91
Explanation: In the first report, we hinted that the aim of Imam is that his son
is having that position and not one who may claim this post (like Ismailiya).
• 37- Narrated to me Abu Abdullah Lizaz from Sarim bin Alwan Jokhi: I, Mufaddal,
•
Ytmus bin Zabyan, Faiz bin Mukhtar, Qasim, partner of Mufaddal came to meet
Imam Ja'far Sadiq (a.s); and his son, Ismail, was also present there. Faiz asked:
May I be your ransom, what if we accept monies, which people are having [which J....a.WIJ lii ~~ JlJ ~_,_~I
-
01_,l&- ~ iJ~ '-'
·~ ~1..U .JJI ~ i .~ J.:>. J Jl.i ~,y
. y. ~ .1

they cannot use or spend in any lawful manner] and guarantee to pay more than
i".>L-11 ~ .JJI ..Y. l.S-j ~ ~I ~_r. ........,WIJ Jl::>-JI !.)'!
· ~
:. ~ti J wU; .
.. !.)'!
·
~ Y;.J
what we take.39 His Eminence said: There is no problem in it. Ismail said to the • I

Imam: Father dear, you didn't pay attention to the problem. The Imam said: I did
not understand? (many times); I told you to be with me, so that I may understand
!-.... ?l: ~ t_\..:-2J1 &-~_j.A 0-" ~ ,.!Jl..l3 ~:~I J\.ii ,~I J:>-l-..1 o..l:&.J
these problems, but you don·t listen to me. Ismail arose in fury and went away. :i".>L-11 ~ .JJI ..y:. y.i Jlii !!~i ~ ~ ~:~I J:>-l-..1 .J Jlii ·~ ~4 ':ii :Jlii .~
Faiz said: We thought that he is the Imam after you.
Imam (a.s) said: No, by Allah, it is not so. Then he said: This is the one who is ~i 1.S~ Li! :~1 Jus ,~ ~L-..1 iw .~ ~ ~ )1 cll J,,;i !~i ~ ui
my assistant and deputy in Imamate and he pointed to Abul Hasan, Musa (a.s),
who was asleep. Imam (a.s) took him in his arms and made him sleep on his l.l.A :Jl! ~ .cil.lS .JA l.. JilJ ~ :i~I ~ .JJI ..y:. y.i Jlii ..!.\~ :r r\111.h ~~
chest. When he awoke, Imam Ja'far Sadiq (a.s) took his hand and said: By God,
.oJ..l...o ~it.:;~!~ ,~li .J'AJ i~I ~~I ~j Jl ).;.iJ ,cij~ :,r ~ r)i
indeed this son of mine (is the Imam after me). By God, he would fill the earth
with justice and equity, just as it would be fraught with injustice and tyranny. .
u~ .WIJ J-1b ~
' .
01 .WIJ 1-lA :Ju ~ o-l>-~ i~I ~ .JJI ..y:. y.i ..L;.j ~I w;
Qasim, partner of Mufaddal said: May I be your ransom, this boy?
Imam (a.s) replied: Yes, by God, he is the one; and he would not leave the
.11J ~1 :JlJ ~.!.ll..U ~ l.h :~\:JI r"""l! .J Jlii .l.;y,J W,l; ~ W" ~J.s.J ~
world till through him the Almighty Allah fills up the earth with justice and
equity, just as it would have been fraught with oppression and tyranny, and the Loll:; ~ •I 0
~ ~ J.s. J lb._; ~ ~.;'.JI .ilil ~ ~ ~..DI :,r [.fa. ':ii l.lA 01
Imam swore thrice.
Explanation: As we mentioned before, one who would fill up the earth wit4 justice
and equity is from the descendants of Imam Kazim (a.s) and not from the
descendants of Ismail as some have thought and it is because Imam Sadiq (a.s) has ..UJ WJ~ o..UJ 0-4 IJ~ 'J.LJ.J l1_..; ~}11~-.;_ ':fo.UI wi 0-4 ol:..li ~ ~j ~~_,It;
accompanied his statement with an oath. He knew that some would start believing
that Mahdi (a.s) is from the descendants of Ismail; therefore he negated this invalid ..uJ ~ IJJ~ Lo; w~ <L.:..o ~ wl-:_)'~ ~} .!ll..ili i; ~1 ~~ ~ ~ ~t-..1
view, so that every kind of doubt and suspicion is removed in this regard.
.~)IJ ~IJ ~I JJp wl..;,)'~ 4.i }J oli:i l.h J:>-l-..1
38- Narrated to me Hannan bin Sudair from Ismail [bin Ziyad] Bazzaz that he
said: Imam Ja'far Sadiq (a.s) said: The master of this affair is the executor of
(.)1 :i')L.JI ~ .JJI ..Y. J-!j JlJ JlJ jl.r.JI ~L-! if _r.....L... ~ IJ~ ._;;...b-J Jl! .r'A
the will, while he is twenty years old. After that Ismail said: No one became the
executor of the will of Imam Ja'far Sadiq (a.s) who was younger; and Imam
Kazim (a.s) was of the age, which Imam Ja'far Sadiq (a.s) had mentioned.
..L>i 4:JJ ~ .JJI} :~t-..1 Jlii .~ '-'!.? ~I .JAJ ~_,JI ~ .!'° '11 1.lio ~~
Explanation: There is no clarification in this report based on the identity of 'i~I ~ .JJI ..Y:. y.i Jl.i s>..UI ~I~ 4.i!J o..:.o 0J.:>.i (JlS' .L;
Mahdi. It is only said that he is twenty years old and on one side the narrator '
has applied the report according to his belief. The statement of the reporter 'is ~'-'!.~~I(.)~ Jl.i w1_, r\11 I~ i >4:. ':fo..UI :r L-~ .r.>JI l.h ~·~
also not decisive proof. Novv if someone [with faith and other inclination]
applied the report to someone other than Imam Kazim (a.s), he would become ..Lj IJlS:J or,?~ or,? j->- _,JJ '~ ~ ':foJl)I J}J .~I)~~ ~Jl)I ~J
like this reporter who claimed as such. Therefore reasoning through this report
1

is invalid and useless. ·4.: JLdl ~ J,._,l:JI ~ ol_,L....

 92 Book of Occultation
Kitab al-Ghaibah 93
39- Narrated to me Ibrahim bin Muhammad bin Humran from Yahya hip Qasim
Hazza etc. from Jamil bin Salih from Dawood bin Zarbi that he said: When
, Abde Salih, Imam Musa Kazim (a.s) was in prison, he summoned me and said: ~ ~ o.r.? J $-1..b.JI r-lAll 0-! ~if' 01_,-> 0-! ~ 0-! ~1.r.! ~J.>.. J Jl9 .~~
·co to that man, Yahya bin Khalid Barmaki and say: So and so says: 'What is
:Jlii ~I~ J-AJ i")L.JI ~ dl.aJI ~I J! ~ Jl9 ~uj Q-! ~Jb if' d~ .J!
the reason that you should do this; you have made me homeless and separated
me from my family and children?' I went to Yahya and informed him of this.
Yahya exclaimed: Zubaida fwife of HarunJ is being divorced! He swore many
times and said: 'I wish to pay two million dirhams as ransom and free you!' I
returned to the Imam and mentioned the matter; he said: Go and tell him: So and so
says: By God, you will definitely release me or I would leave of my own accord. " " " "
,~t.; ~1 ~)'~_;>-~I) ~ I ~ I ~WI i .J- .i.;1" w~~} .Jl..:~" I .12il.I" ~ J
Explanation: I don't know what is concluded from this report and when it . . '
·~ r~ JI~ .r:J .JJIJ :dl J~ :J JAi 4.J! ~.J I :JlAS
proves that Imam Kazim (a.s) is Qaim bil Amr? This report only mentions that
if you don't release me, I would leave on my own and this matter is mentioned
under oath; such that if Yahya would not do it, the Imam would do that himself, r-101.i,_;~ Jl:>! ~ W!J .r\r~ ~Llll .i...;i ~ ~~;:)J _r.>jl 1-h ~ ~ ~i ~J~i ~
but he did not. Hence, when Y ah ya did not release him he should have come
out on his own, which did not happen and it was violation of oath [Due to this, ~ 0...: J-U:. r-1 0 ! .i,_;i ~~ <Li} ..LA.9 ill~ C4J ~I :/' ~ :.r:-~ ~fa
it is not possible to rely on this r~port].
~ ill~J ~ ~ ~ ~!J cfa 0i ~ 0 \5' ~~fa ~ 1~~ ~Y.. ~ w':%'J
40- Narrated to me Ibrahim bin Muhammad bin Humran from Ismail bin
Mansur Zubali that he said: I heard from a man from Azrat [a province of
.-
·~·
)~
Syria], aged more than 120 years: I heard from Imam Ali (a.s) from the pulpit
of Kufa: As if I can see the son of Hamida that he has filled the earth with
justice and equity, like it had been fraught with injustice and oppression. I

I arose and asked: Is he from your descendants or from someone else? ? , ~ J~ i")L.JI ~ ~ ~ Jli ~ :u\...J .'..lJ?- ~ ~i ~ w~J~~ ~
Imam (a.s) said: No, he is from my progeny.
~) ~! itAS .1.),r:-J wi; ~ W' lk....JJ ~~Li\~~;~ ~4 i;ts :J.ifa1
Explanation: Yes, the master of this affair [Imam Mahdi (a.s)] is from the
descendants of Hamida, mother of Imam Kazim (a.s) and as is mentioned , the ·~ ~.) yi J. ~'1 :JlAS ~.!J_d:. :/'Ji ~ ~i :JlAS
Master of the Age (a.s) is from the descendants of Fatima (a.s). And in this
report there is no evidence that he is the direct son of Hamida, because i")L.JI ~ ~ J. '.5"'.J'" i i ~J :;~ ..UJ :r 0~ .r~l IJA ~~.:,ii ~~ }ts
attributing him to Lady Zahra (s) is same [that is he is from the progeny of
Fatima, and not her son; same is the case about Hamida] and that which Imam ':} w ~ 0J,:) ~ ~ 0~ .i.;i ~ ~J i JLJI ~~ts ..UJ :/' .J~ JlA:, w
Ali (a.s) said: He is from me, does not imply that he should be from his loins,
and the fact that he is from the progeny of Amirul Momineen (a.s) is sufficient. <Li! Jli 0!J ~ o..UJ 0~ 0i i): ':} WJ i JLJI ~ ~l9 J ! ~ I~! dl..i.S" 0~
41- Narrated to me Ahmad bin Hasan that: Narrated to me Yahya bin Ishaq
Alawi from his father that: We came to Imam Ja 'far Sadiq (a.s) and inquired ..J.....i':r 0~ 0i ~ J. ~ 0~
froin him about his successor. •
Imam (a.s) said: The same who is with that animal. At that moment Abul Hasan ~,:) Jl.9 ~j if' ~_,1.JI
.. Jl=-..! J. ~ ~J.>..
. .. Jl! ~I 0-! ~j ~J.>..
.. J J l9 :£.'
Imam Kazim (a.s) was in a section of the house with a lamb and telling it:
Prostrate for the God, Who has created you. .'-+.JI i..:->~ :Ju :o~ :,r .r~1 1.lA ~L.o if' .i.:.IW i~I ~ .Jil ..y. ~j ~
:Jt; ~ .~ ~jjl Ji ~~ I :y.J J~J ~ J~ .i..-J )..UI ~\,;~~I y.iJ
 94 Book of Occultation Kitab al-Ghaibah 95

After 1hat, Imam Ja'far Sadiq (a.s) said: Know that he Is the one who would fill
the earth with justice and equily, just as it would be fraught with injustice and ,t; r. J WJ; .:..:J,. 1..S ~ J.s. J I.!....; I.I>~ ~ .:UI ..; l \..i
9ppression.
~ ~ t..U.1 ,4-+:Jt ~L...: JLU ·~r-~t 1.L.. ~ ,:r .JL .;i...,; \... JJ\;
Explanation: The imerpmalion of lhe rPport is that the questioner asked 1he
Imam about someone eligible for this post after him and the Imam (a.s) said: .;~.:ii~~ 1;,..-;J L..lli .;..:J.. l..S ~J.s.J U:r....i "'~ 4'! 1..i:<l}J· ... "'~~
The owner of Bahima (animal], this statement is textual declaration (Nass) on
the lmamatc of Imam Kazlm (a.s) and as for the fact that 1he Imam said: Know .u;l....lt ..:.J..i- .!.IJ:. ~11;,i._, ~J.s.J iJ.._; ~~ .:.,- .JJJ .:.,- .:ii >1.;-Jt
that he would fill up 1he earth with justice and equity, just as it would be
fraught wi1h injus1lce and inequity. It does not rule out tha1 the aim of the Imam ~ ~i ..:-- Ju .:,1:.. .J. ..i.1 .y. .:r ":!i .:r ~ .J. ~ .:r. ~' ..;~ J Ju .l l
is that one of his descendan1s would fill up the earth with juslice and equity.
When this possibility ls right, 1here is no other contradiction in it.
..,.J! <.S:.i)WI "":' .riJ <.S:.l)WI .)! .Jil c.ri w :Jw ,..» . IJ.,ll _?:.J 'i')WI -=1s- ..!ll
42- Narrated 10 me Husain bin Ali bin Muammar from his father from Abdullah .,_.> 1.1. .f!I ;,i r.,:-.ll .J" .J!J .1~ ._,; ..,..,J.i .J=-','j1 .)! ~)I "":'?U ~)I
bin Sinan that: I heard from Imam Ja'far Sadiq (a.s) that he said with regard to
change of destiny (Bada) by Allah: That which Almighty Allah gave to the .~lAJI
angels, they conveyed lt to the prophets and the prophets in tum conveyed to
the people {law of religion/. Therefore, in this instance it ls not Bada, because II ,:,\'.JjJ e:!' )" rf.> ~•I.:.:! L.. ~ ;_Hlall ol_:.... .1..L,ll _?;,if _,,;JI l..L. ~ W
is called definlle (Mahtum): and among the definite matters is that this son of
mine is the Qaim. iL,AJl .Jp 4' ..;u....:....~IJ u\..~I ~_,.. ~ ·~ ~L.i.lt .L:.... ~li.11 r '-!I .:.ii r_,:-.II
Explauallu11: As we have exp al11ed, Bada llenutes becomtng apparenl of a . '-::'. J r-"I c..r'-' t~ ·- 'I..
. \.. ...,- '-":-' .
matter, which did nor exist before, and II is that the Imam said: "Among the
definite matters is that my son is th e Qaim •. He means to say that he is Qalm ~.iii~ ~i c:- d ,,,~~1.;~ Ju...'~' ~_,.:.i ..;~ <.SJ;J Ju.tr
bil Amr after his respected father and he also possesses the eligibility for it;
without needing to stage an armed uprising, since the discussion was about him. . 4!.} J ._,;.;~I _;_r. .J .;:..ib ..U l.l>>lyi .fa ;~ ,:r,4 .;\s :J~ i')\...JI
43- Baqubaqa, brother of Bani Salrafi said: btakhri said: 1 heard Imam Ja'far
. <:' J _,Alt ,_,..:.... \... .)s- 4J.-; .:.,- .)_,>.,_ .;i ~i <:' ..,.)li
Sadiq (a.s) say: As If I can see the son of Hamida; that he has occupied the
position of lmamate and the whole world has humbled before him. Lr- pt~~...,,:.:~ Ju <,$Y jlll ,'j.> .:r- ...,u, _,..;. .~ .:r. ~ ~~J Ju .H
Explanation: This report denotes a descendant of Hamlda (and not her direct son].
44- Narrated to me Muhammad bin Ataa Zarghama from Khallad Lului that: , ..i.,...- ~ : <')l.. ...Jt ~ .i.it 4 y.i Ju :Ju ,.:... ..i:;-- .i .:.;IS'J 'i')L.Jt -=1s- .iit .y. i,s!i
Narrated to me Saeed Makkl who was a close confidant of Imam Ja'far Sadiq
(a.s); that Imam (a.s) said: 0 Saeed, the Imams are twelve; when six of them ~ .:-JI J-.ooi t..:.. ~J ~Wt ~ .it C:-0 4:-. ~ I~! p \;;I 4.;~I
pass away, Allah, 1he Mlgh1y and the High would give ease to the seven of
them and five persons from us, Ahle Bayt (a.s) will be Imams and through the . ._,->WI~ .fa ~fa .J" ..,-!JI ~J
sixth, sun wou'. d rise from the west.
i,?Jl_,.11 J _,..i ),.>.._~I if .!.IJ~ ..l"! Jli \..J _r., l:.:I :.....i\il .J~ c:,._r; ~ ~11..i.V
Explanation: This report clarifies that Imams are twelve in number; and that
which is mendoned after that Is the explanation, which the narrator has -~'-'~' '=1! ...,....~ \. . :_p.
mentioned according to lsmalllya creed. .
45- Narrated to me Hannan bin Sudalr from Abu Ismail Abras from Abu Basir that ..1:1 4 y.i Ju Ju r."! .,r.i .:r __,. .r.~' J:s-L.-! '="i .:r r...i.... .J. .;t.> ..;~ J Ju .lo
he said: Imam Ja'far Sadiq (a.s) said: Deliverance is on the seventh (Imam) of us.
·c}JI \:...~WI ._,..i; .fa :r')\...JI -=1s-
 Book of Occultation 97
Kitab al·Ghaibah
,, that, Imam Ja'far Sadiq (a.s) said: Know that he is the one who would fill
.i1e earth with justice and equity, just as ii would be fraught with injustice and ._:.. c;WI J_...;.; ..!.1J..\S' J ._.. J! ;;L!.! \;.. .J_.; .J' J"UOJI .;,~ ..:... t'.WI .:i.f.,_ .:ii ~
oppression.
Explanation: The interpretation of the rnpo11 is that the questioner asked the · '! U;Ul..:...k.i- .w \.. J..:>-1t:>!J l.:JJi .J' c;WI _r->JI .j v-:lJ ·.r"y"' ~WI .J"
Imam about someone eligible for this post after him and the Imam (a.s) said:
The owner of Bahima [animal). this statement is textual declaration (Nass) on ¥- <./-:Y .:Ji J .1 ~ .:t. rjb. .f' c.4- .:t. W- .f' ~ .J. Jll ~ .;~ J J11 .t'
the Imamate of Imam Kazim (a.s) and as for the fact that the Imam said: Know
that he would fill up the earth with justice and equity, just as it would be ·~ :Ju; ~~iJ ~ J.1..Ailii .Jj;J ~ .1i1 ~I J.iJ \SJ.. .,sy.i .J! :(')L..11 ~ <ll1
fraught with injustice and inequity. It does not rule out that the aim of the Imam
Is that one of his descendants would fill up the earth with justice and equity. ....:.iSJ .J..-..P ....;I ..r'~1 1.1.. ...,....,..1..,. ~ .!.I~ .!.l.t.:- .:.r ri~ ~i 4 :~ Jli r!
When this possibility is right, there is no other contradiction in it.
42- Narrated 10 me Husain bin Ali bin Mudnliuar from his father from Abdullah
, ,UJ...,.a; ;N • ;:> .:.r ......1_;11 ~J
bin Sinan that: I heard from Imam Ja'far Sadiq (a.s) that he said with regard to
change of destiny (Bada) by Allah: That which Almighty Allah gave to the ..) .:ii.,.; ;.i:t.<.11, r if .f~ r3J .!":Y4 rA J>.;., r ! 'J .r:Y11.io '":-"'"l..P .:ii.,.; l..i\t
angels, they conveyed it to the prophets and the prophets In turn conveyed to
the people (law of religion). Th1·refore. in this instance it is not Bada, because it , , • • "'lJ ~
·":".....,... . b ) I.\.. :.IS:;
w
..:....:..
•.
I. ~
t~ ._..,
- •
J .till .:...,.• J .;_, r ! .;,i ~I if _,.l:JI
Is called definite (Mahtum); an J among the deftnlte matters is that this son of
mine Is the Qalm. '111,Y. ~i .:,,<- ~ .,r.i .:,,<-Jr ,J. r-:fat J.,$< .:,,<- .j.,,-JI ~ y.1.f~J Jli .!.V
Explanation: As we have explained, Bada denotes becoming apparent of a
matter, which did not exist before, and it is that the Imam said: ·Among the ~ •.w.i Jj ·r')l....JI ~.:,,--JI 4i ~ d.l.. 0~ .;is :J~..:....... JU r')L..11 ~
definite matters is that my son Is the Qalm". He means to say that he is Qaim
bll Amr after his respected father and he also possesses the eligibility for it; •..uJ ~ ....\..:-;.lo! .i>l,i ~.l.(i .:.r v t ·'.l'•J ~ ~.l.(i.) ~ .J'JJ
without needing to stage an armed uprising. since the discussion was about him. . c.r:-;·
...S.J"") t.- JI• "'• ~.. ~
.
43- Baqubaqa, brother of Bani Sairafi said: Istakhri said: I heard Imam Ja'far
Sadiq (a.s) say: As if I can sel' the son of Hamlda; that he has occupied the r-3 J ?Z_?J <)J 'i1 .j ~ .:,"y 4..\S' .:i\S:I •.r"u; .)s- Jo.> } _r->JI 1-4'
.;.......a; L.. ~
position of Imamate and the whole world has humbled before him.
Explanation: This repo1 t ucuulcs a descendant of Hamlda [and not her direct son]. ~ ..,-!! .,.F. .,r> •..uJ .:r ~) ~ .L,:.~ .:r .:ii .,.; v-:1 r! .e:fa. r3 '-:i\!11 .jJ
44· Narrated to me Muhammad bin Ataa Zargbama from Khallad Lului that:
Narrated to me Saeed Makkl who was a close confidant of Imam Ja'far Sadiq . ..!.ll~ ~ ._;W ')\i ..J>;"y1 .)s- P. .,s..i.l1...:..:-JI'":-""'\....> J ~WI .:i_?.,_ .;,i ..S~;
(a.s); that Imam (a.s) said: 0 Saeed, the Imams are twelve; when six of them
pass away. Allah, the Mighty and the High would give ease to the seven of .t-!i ..,J Jli Jl.i i ~ .,r.i .J. ~ .:,,<- <!',,..JI • Jb .:,,<- 0\..,.f- .J. }-u:- .;~J Jli .£A
them and five persons from us, Ahle Bayt (a.s) will be Imams and through the
.J..-..PJ ~iJ 1.1..
sixth, sun would rise from the west.
Explanallon: This report clarifies tbat Imams are twelve In number; and that
.._;,JJ
0 1 ..J>..r' ..;! ..!..U Jw .!l.t.:- .:.r :r')l....l1 ~ .1i1 ..I.,$<
which is mentioned afler that is the explanallon. which the narrator has . ..i.l...ai -µ 'r,i ":"'Ij .:/' • .!.( ~J • .1.>J .,; '
mentioned according to Jsmailiya creed.
45- Narrated to me Hannan bin Sudair from Ab~ Ismail Ahra~ frnm Abu Baslr that J,.AJl ..s3! 0 1,,., L.. _?..i:.....J ~IJ ,>J ..._),, .;,_,....i..... .J"J ijo-> ~i .J.1 'IJ; _r->Jt 1-4'
he said: Imam Ja'far Sadiq (a.s) said: Deliverance is on the seventh (Imam) of us.
~_...; J j ,.J .,/J... ~; ,:r ~ • )1 ~ •i,,...JI 0~ .;I ~ 'J ._;j .)s- ..._:.;_,l~
 98 Book of Occultation
Kitab al-Ghaibah
99
funeral bath to him. Since the Imam was in prison it was not possible for
anyone to visit him or as mentioned before, a follower of the Imam gave the J~J ill~~~~! J.-.a: r-1J ~I~./'~,;,;'; ~~LS' di~~ 0~J .U....S.J
· funeral bath to him, but as most of our scholars believe, his son [Imam Reza
'(a.s)] performed the final rites of the Imam [which is perfectly correct]. So, the y- 0 l;:.:.11 ..L.a.9 0~ •~I o~ _,..; ~ b._.:, i :_r i _; ..l:.$. J .U....S. o L:.. ..Li L.. .js- "-) 1_,.. ~
aim of the report is to refute the claims of others.
49- It is narrated from Sulaiman bin Dawood from Ali bin .Abi Hamza that he . di~ r./' J.J. i:r J; 0 'Yi.k:
said: Imam Kazim (a.s) said: 0 Ali, if someone informs you that he was at my
bedside in my illness and after my death, he saw me with my eyes closed and
,Ju i Jl.JI ~ u-=-JI ':1-j .y- a_;.....>- ':1-j J. ~ .:..,->- ~JI~ J. 0 l-:-L if' ':>JJJ : J L!. i. °i
took part in my funeral, you must not believe him.
~J ~~ ~ ~JJ ~J ':?: A-Q'-J ~ r ~i .!J~i ;r ~ 4 :~ J\S
Explanation: We discussed these statements in the previous report.
50- Narrated to me Ayyin bin Abdur Rahman bin Ayyin that: In the year Imam . ~ ,.l..a; ')U ~ r.i lo.:" I_; ;r o~
Kazim (a.s) was arrested and imprisoned during the reign of Mahdi Abbaside,
Abdullah bin Bukair sent me to Abdullah Kahili and said: Convey my greetings . s-1.J""' JJ 'J1 _r.>.jl ~ ol:l9 L.. L.a.:i ~ ~ )lS
to him and ask him if the news of Imam's arrest has reached him or not?
Jil 4 ~!~~~I 4 ~:Ju ~j J. ~ )1 ~ J. ~j .j_r.>-iJ :Jli ,O•
[Till he said:] Convey greetings to him and tell him on my behalf: Thirty years
ago Abul Izar said to me in your Masjid: Imam Ja' far Sadiq (a.s) said: The olii ~J i")L.JI ~)i :J\..ii ,~~I ~ j i")L.JI ~ e!L..a.ll ~I .1,:..j ~ ~t5:JI
master of the affair of Imamate would be taken to Iraq twice: the first time he
would be released soon. He would also be given a considerable compensation: ~ ~~ L r5' ~ ~ )j-:.JI y.i ~.J.> :.J JiJ i')UI oJ ji :J\.9 0i Jl ... _r.>-
but the second time, he would be imprisoned for a long time and would be
L,,l,;
•
:;_r; .J-4 Jl~I .i-4~I
. IL 1..-o.>L-:J .-..l.4.i : i')UI W. Ji! ~ i J\.9 ·J "
released from their clutches all of a sudden. . ' " • . y. . .JA:.JAJ
Explanation: In addition to the fact that the report is solitary, it is possible thal
it means that by chance, he may escape their clutches and it was Almight}
;.)"' [.fa ~ 6\.-.:> J~ ~ ~1!.11 1,.,i_, ~~ Jl:i:- ~J 6'>-1.r" ~ JJ ~I
Allah who transferred the Holy Imam (a.s) to the abode of permanence and no~
no one could harm or torture him .
.'O.fS- ~~i
On the other hand, it is not mentioned who exactly is the master of affair ~ 0~ ay r-+:J.J..i :.r ~fa,;,;\~~ )1 0~ 01 ~ .J.>IJ _r.>- ,;,;\ L _r.>JI 1-4-9
therefore this word is used for Imam Kazim (a.s) as well for others than him
Thus from what reasoning can the quality of master of affair be attributed to ill~ _y. :r ~ ~ ~i ~ ~J~Y..J ~y.~ r-+:~i ~ ~ ~J o..:ol)' )~ Jl .Jil
him and not to anyone other than him?
51- Narrated to me Ibrahim bin Muhammad bin Humran and Humran Haitham
...r.? 0J~
•o .i...Lc.
. u---[ _- ,-
.-.ii o ....i;.
J.-
·_,J
1..1-·
.i.:....,
-·
.!.} r-4
•• ''I ~
~ J
I
l..p
. _..:...__ •I\
J i...r---'
bin Waqid Jazari from Abdullah Rajani that he said: I was with Imam Ja'far
Sadiq (a.s) when Abde Salih, Imam Kazim (a.s) entered and Imam Ja'far Sadiq
.<lll ~if' ~J_r.ll ~IJ J. ~IJ 01_r-> J 01_r-> J. .1~ J. ~1.r.1 ~ _r?-\J :J\.9 .O'
(a.s) said: Ahmad, do that.
:Jt.a i")LJI ~ ell.aJI ~I~ J>-~ ~! i'JUI ~ .i~I ~ 15.i ..l:.$. ~ :J\.9 ~6:- J 'J1
I said: May I be your ransom, his name is so and so (Musa)! - -
He replied: On the contrary, his name is Ahmad and Muhammad. After that hf J\i rl ·~J .M..>i ....._1 J. :Jlii .(.)')\..;~I ,.!.ll..l.9 ~ ;~ .1.lS ~I .M.>j 4
said: 0 Abdullah, indeed the master of the affair will be arrested anG
imprisoned for a long time . Thus when they decide to eliminate him, he w,oulo ls~"--! I~ I~µ~ J~ ~ .l>Y._ r~l lh ~~ ~j .Jil ..y. 4,:j '
pray to Allah, the Mighty and Sublime to release him from their clutches.
Explanation: This report is also of the previous kind and it is possible that ii ·~~j ;r ~\.;~~I .Ji1 r-4
implies release of the Imam through death and not while alive .
.o~l 0J~ ~_,.JI~ .:l!) 0~ .:,,i ~ JJ'JI ~ :_r L.a.:i 1.J+9
 100 Book of Occultation
Kitab al-Ghaibah
52- Some of our scholars have narrated from Abu Muhammad Bazzaz that he 101
said: Narrated to us Amr bin Minhal Qummat from Hadid Sabati from Imam
' ]p'far Sadiq (a.s) that he said: Abul Hasan, Kazim (a.s) wiH have two r.JS" ..b~I J~ ~ J_rS- ~..b- :J\.9 jl_r.ll ~ ':1-i ,y- ~~i ~ "5JJJ :Jl.9 .OT
occultations: one would be short and the other lengthy. Till the time a person
will come to you and report that he has participated in his funeral etc ., in that :~ \')L...JI ~~I';!-'; ~l :Jl.9 iJLJI ~ .Jli ~ ~i
. ,y- ~4WI
. J..._..b-
case that person is definitely a liar. My successor will not die till he has
fulfilled the duty of his successorship , and the matters of the successor are not u~J ~ ~J ~~ ~j ~~ ~ ~ ~ .J,,,W '"5?'JIJ J4' L.Al~1
taken up, except by the successor and if anyone else performed this duty, he
would lose his eyesight. ·~.J ~ ~ ~J ~~ ~ :y~LS" ~~ ~ * .o"4 ~~I ylj ~J
Explanation: This report is in fact a refutation of one who claims that Imam
·~ ~J .;:;S- .YJ ~· ~·~~I ~l ~_,JI~ ~J
Kazim (a.s) passed away before making bequest. This claim is invalid and . . -
iLliJ ~Ji 1~1 ~t; J14 ~.r-J 1~J ~J ~ 0i ~ ~Y ~J.: 0-4 ~~ ~ w1J
absurd and after sometime, the Imam did make a bequest; he appointed his
legatee and the legatee also succeeded him, but he did not mention his name
only because of the danger to his life.
.0.? ~ ~ v-:1 o.j ~ d.-4 l.i. 0_,.;;.
53~ Narrated to us Abdullah bin Salam Abu Huraira from Zara from Mufaddal
bin Umar that he said: I was in the company of Imam Ja'far Sadiq (a.s) when ~i ~ w~ ..::_:S' :J\.9 ~if'~ Jj if' ".r..~ y.i i":A.,, J. .Ji!~ l;.;..b-J :Jli .or
Abul Hasan, Musa (a.s) came with Muhammad [his brother] and a little lamb
and each of them were pulling at the lamb till Muhammad managed to pull it '~ ~ ~ ,~4~~ JL:.... ~J ~J ~I y.i ""~ ~l i~I ~ .Jll ~
away and Abul Hasan was shamed and he came and sat down next to me. I took
him in my arms and kissed him. :iJLJI ~ .Jli ~ y.i Jw ,.i;.yJ Jl .i·o .a.;-~~ Jl ~"~~I y.i ~l.9
Q

After that Imam Ja'far Sadiq (a.s) said: He is your master and Imam; in spite of
this, Bani Abbas would arrest him and he would bear hardships from them, but r+."4j ~ .Jil ~ r .~ r-+-4 ~ ~Jl>4 ~'-:.JI 0 ~j ~ -~~ ~! I.At
Almighty Allah would release him from their clutches in any way He likes .
After that he would go into occultation, till people would start mourning for y;h .aJJ ~~I~~~ o.rl V"'l:JI i).s- ~ ~ •YJ~I ~ y~
him and would be extremely terrified.
Then Allah,. the Mighty and the High will bestow deliverance of the world and
~.&I~~ r ·~)I ~!yJ ~! ~ ~ 4-JI y~ LS y)Al! ~
hereafter through his hands .
. ~J.l!J ~..UJ ~'JI o-4J [.~ ~"4
Explanation: This report mentions that Bani Abbas would apprehend him; it is
correct and this is what happened and the Almighty also released the Imam .Jll <L:liiJ ill~~~ J'4\f1 <Sr.-~ o.;J~~ ~L:.JI ~ 0i 0-4 p>JI I~~ W
from their clutches through death. His saying: 'his matter will be concealed,
also proved true, because differences arose regarding Imam Kazim (a.s) and at ~t_gJ ~')\;::>.~I I~~ ~I o.;\r y. dLLS.. Oy4i ~lJI ~ ~ .J}J .0r-J4 ~
the time of the Imam's demise, f:yes were weeping for him. His saying that 'the
Almighty Allah will bring the well being of the world and hereafter of this
Ummah through him' means tha t success of the religion of the Ummah is in the
1
c_~ o..UJ 0-4 0~ 0-4 ~--1.: ~ ~ ~"4 ~ .&1 ~4 r .J}J .~y ~ lJ.r.? ~
hands of one who is from his progeny, which implies Imam Mahdi (a.s) and we .o)\t.;..} .!..LJ~ ~ ..l9j i")U\ ~ ~H Y.J, a_.\11 o-4J
have mentioneq this many times.
54- Narrated to me Hanan from Abu Abdur Rahman Masudi that he said: ':Pi r,JS- J_rS- J. J~I ~..b- J\.9 1:;.P~I :r>-)1 ~ ':1-i ,y- 0l> ~..b- J•Jij .oz.
Narrated to us: Minhal bin Amr from Abu Abdullah Noman from Imam
Muhammad Baqir (a.s) that he said : The Master of the-affair [Imamate] would 4> ~~J 4> ~ .r'11 ~~ :J\.9 iJLJ! ~ ~ ':1-j ,y- 0WI .Jli ~
be imprisoned once and also die at a time and fle~ [escape from prison].
 102 Book of OccuJtation
Kitab al-Ghaibah 103
Explanation: The first objection against thjs report is that he says: 'die at a
time' this statement is itself against the belief of Waqifiya [who have reasoned ~ ~~~~~~_;+}I Lol; wl)I ~.lo 0')\.>. ..0.J~J ~~ . ::_;.r-: J\i o,;i ~Lo JJl;
.through this report].
As for [the second o~jection regarding) flight, this part of the report is correct, _,,. i...:.;1J ~ r ~1 ~ Lo i')LJ1 ~ i..s-- Y ~1 4l 0'1 ~! 0~.i:. .:.ro 0J.) ~ ~..i.;
because we also believe as such [that he was freed from the clutches of Bani
Abbas through death] and not what the Waqifiya claim. With reference to the .::.;~ J_rii 0~ L:>- w_r-: .u; JJb 0\ ~ ~J -1>-i ~ ~IY.. '.J o,;_y-t: ,.~
fact that no source has mentioned that the Imam escaped from prison and this is
something, which they have claimed and no one supports their statement. .o_j'~

But we can interpret the words 'he will die once' to mean that a time will come
i:.>1 :J~ i")L.JI ~ .i.lll 4 4i L o,;i ~t5:.ll .i.lll ~if' .)~j J. ~ iSJJJ :JI.! .oo
when his remembrance and mention will die [like it would happen in case of
Imam Mahdi (a.s)].
~ ~.;~iJ ~J ~I .JAJ o~ .JAJ 11-t 0' ..)P.r .i..i4 f ~ (JA f "~
55- Bahar bin Ziyad has narrated from Abdullah Kahili that he said: I heard
Imam Ja'far Sadiq (a.s) say: If someone informs you that my son has fallen ill i:,,I (.)-4 ~ '.JJ .o_;~ "j.j ~lrJI ~ b. ,JAJ o~ ~ ~J.J ~ ~J .i..ilASI
and that he has witnessed his death and attended his funeral, do not believe
him, because there is no option, except that this matter should come to Imam .<lllJ o~ ~~ ~ \ ~ :~ i~I ~b. 015' J ~l l .)~j J. ~ .J Jw .I~~~
Kazim (a.s). Meanwhile Muhammad bin Ziyad Tamimi [a companion of Imam
Ja' far Sadiq (a.s)], who was present in Mecca, heard this and said: 0 Abu
0-4 ~ ~ ~\.;. r+7~J ~ ~ ~ ~~ \ ~ .i.lll ~ :~lSJI .J Jw .~ o
Yahya (agnomen of Abdullah Kahili) by God, this is a great evil.
Kahili replied: Part of God in this matter is greater, while he is an old man, he
·~Y..
would be concealed from the peclple and he would return as a young man, and
in this he would be following the practice of Prophet Yunus (a.s). ~ .J-4 ill~ ~.)\ L..:J ~~ .i..-W 0 '.J f J ~~ ~ ,i.;1 ~J.J_ .J° '"':-'"!. ~ .J° _?\ ~ ~
Explanation: At the most, it is the refutation of those who claim to have
performed his last rites. Imam Sadiq (a.s) knew how often liars will claim this, 0\5" o~.)\ ~ ~E .r.f- lo lg)~ \ ~ o'Jy _,\ i } .LY ~I 'Ji o_r i J~ r-1 .i,;'J ~~\)
since according to the belief of some: one who performed these [last rites of
Imam Kazim (a.s)] was his son [Imam Reza (a .s)] and according to well known
view, he was t.he Imam's slave. Thus, one who claims anything else is a liar.
<G'J tLl .GI i ~ ~J ~l.'.:. OJ~ d 0~ ~~ .!'°'111-1.A> ~~ )* L..lJ .4~\5'
But with regard to the appearance of the master of the affair [Imamate and ·\~ Jj ~ 0-1 .j
Wilayat], it would he in form of a youth whereas some would be thinking that
he is an old man because of his advanced age. i~ ..W ,_,.J :Ju o,;\ i')LJI ~ill\ ~'./. \ J J.;.,.,2J .:.,Jb.JI J. ~ j ($JJJ :J\.9 .O'\
56- Ahmad bin Harith has narrated directly from Imam Ja' far Sadiq (a.s) that he
said: If the Qaim arises in these circumstances, people would say: How can this ~'-4~ ~J 11.t (.)~ ~j :\,)'"'l:JI JW rWI .
person be the Qaim, when his bones have also decomposed?
Explanation: They claim that 'his bones are decayed' since they are deniers of ~.)\ ..li J .~_,hJI o..WI o~ .}-:: 0\ 0Jfa ~'J J..41.W. ~ o,;! 0) ~ Lo} 0\ ~ ~~
the survival of Imam Qaim (a.s) during his long age. Some also claim that .the
Master of the Time (a.s) has passed away and the Almighty Allah has concealed ·~.).JI~ .Jli Y.J wlo 0lo) 1~~ 0i i _;· ,
him [from people]. This report refutes these two views. ·
57- Sulaiman bin Dawood has narrated from Ali bin Abil Hamza from Abu ~ L:I ~:Ju .r.62-! ':?'i if';;~':?'; u; ~ .;r- ~.J'-' v. .Jk:L c.S.JJ.J :Jl.i .ov
Basir that he said: I heard Imam Muhammad Baqir (a.s) say: In the master of ~ ' " '
u-iy (JA ~:~~I ~) :,r ;j- ~.JI _r'.JI I L ~L..., ~ :J~ i')UI ~
 104 Book of Occultation Kitab al-Ghaibah
105
this affair [Imamate] are present four similarities from the practices of the prophets.
A similarity with Musa bin Imran (a.s), a similarity with Isa bin Maryam (a.s), a 1.r4 ~i ·rLJ .uTJ ~ Ji1 ~ ~··· ~ 4.:-J ....Ly,, ~ '-.:-J ~~ 4.:-J
' .similarity with Prophet Yusuf (a.s) and also a similarity with Prophet Muhammad
(s). The similarity with Musa (a.s) is fear and anticipation; similarity with Yusuf is ~J -~Lo :J4i ~ ~ ~iJ -~u ....Ly,,~ ~iJ -~~ ~~ ~.J>A
prison, similarity with Isa (a.s) is that it would be said with regard to him that he is
dead; whereas he is alive and present; and finally a similarity with the Prophet of
Islam (s), which is that he would stage an armed uprising.
.~Li r-' Ji_, ~ .&1~ ~ ~ ~i., -~
.1.:.:-> Lp ~ al.,.:, b- 4-1$" J ~I 0-4 _r.>J I l.h ~ W
Explanation : This report is regarding the distinctive qualities of our master
[Imam Mahdi (a.s)]. If it is said: Your master has not been imprisoned. We
would say [Yes] He is not imprisoned in a room, but he is imprisoned in a sense
.~I~~ t1 ~Lp :j:i 0~
that no one has any access to him and especially, no one recognizes him. It is as ...j~ 'jJ 4-)1 ~Y.. 'j ~ ~'i 0~ 1 i.?-" ~ ~J ,~1 ~ ~ ~:l:13
if he is in prison.
58- Ali bin Abdullah has narrated from Zaraa bin Muhammad from Mufaddal bin ·0.,P.-A 4.iK9 ~I ~~
Umar that he said: I heard Imam Ja'far Sadiq (a.s) say: Soon Bani Abbas would
conspire against this son of mine, but they would never be able to reach him.
~ .J.il ..Y. ~j ...::.. ·".,,: Jl.9 j.;u.. :r- ...l.....>...o 0-! ~.).) :r- .J.il ..y:. 0-! ~ c.SJ.J.J: Jli .oA
Then he said: Neither a woman would mourn for him nor an official will take w~ LoJ :Ju~ ·~1 1~ JJ I~ 04 (.)~~\.:.JI 0 cJ! : J~ iJLJI
him and neither inheritance would remain from him and be distributed, and in
•
the same way there will be no slave girl, which he would leave. ·t.li '--41 LoJ ~ l!Jl.r.4 LoJ ~ 4,;L..., LoJ ~
59- Ahmad bin Ali has narrated from Muhammad bin Husain bin Ismail from
.J-! ~ y-ll ..Y. ~ ~l-...1 ~~I ~~~~~ ~j ~J.JJ :Jl.9 .o°'
Abdur Rahman bin Hajjaj that he said: I heard Abu Ibrahim, Imam Kazim (a.s)
say: So and so [Bani Abbas] would arrest and imprison me. Then he said: .
·~J--.,..-'"!.J ~J-L>4,
.
(.)-:}J 0 (.)1 :J~ i JLJI ~ ~1..r.1 ~i ~ .. ":Jl.9 <:_~I
Although this matter would be much prolonged, but it would end in a nice way.
Explanation of two reports: The statement that ~ani Abbas would not be able to .'--4~ v3!-i JU, (.)!J .!.l l~J :Jl.9.J
touch him means that they would not be able to harm the religion of the Imam
and undermine his Imamate; and not that they would be unable to touch the Imam ~ u-11 1~ 'j 0i 0J~ c.r"i ~wJ cL:.:,~ u-110 .~ lA r+i J.J~l _r.>JI ~ ~)t!
physically and put him into prison, because the facts were opposed to this.
The second report says : If I am imprisoned, it would be prolonged, but it would
u-11 ol:.- ~')L.. Jµ JU, 0!J .!ll~J .u; l.!.11.lS.J . o~ ~ c.S.r;- r'il 0'i ~~
end in a nice way. This statement means that it would end in the well being of
the religion of the Imam. ·~~ 0-4 ~".>\....
60- Ibrahim bin Mustanir narrates from Mufaddal bin Uniar that he said: I heard iJ! :J>4-!. iJLJI ~ .J.il ..y:. ~i ~--.. :Jl.9 rI, J:. ~--1\- v. .$. . •• .
..r.:--"""
q . ·w .-Al
r • ..r..I ,{'
1..1 •
'Jl.9 •"\•
~ J.) J .
Imam Ja'far Sadiq (a.s) say: There are two occultations for the master of this
affair; one of them being longer than the other, till it would be said: He has died; ~J !~Lo :Jl..A: ~ •4.S.f-~I ~ J_,ki ~IJ.>1 ~~: ..'· r~l I~~~
and some will say: He is killed. Thus only a few companions of the Imam would
remain steadfast on his Imamate and no one would know about his whereabputs ~>4 J.s- J.>i ~ ~J -~~i ~ ~;; ~! ori J.s- ~ -:N ·J:i :~~
and his circumstances, except a servant, who would perform his errands.
. \
Explanation: This report clarifies that which we believe: Our Imam has two
occultations; the first is that in which his reports and letters were recognized
0 J~i ~ ~~ .:,,lS J}':ll .~ .J 0'11.:.:->~ ~ "=11 ~.l.; ~ ~~ .r.>JI 1-49
[minor occultation] and in the second, which is longer-, and his communications
have ended.
.~• l!.U~ c_-- . .J •~L;l5::,..
...b,;:1 J r 1_ j 4..Jl:JI . J
 106 Book of Occultation Kitab al-Ghaibah 107
Now no one is aware about his circumstances, except one who becomes eligible
for it, whereas nothing of this sort happened in case of Imam Kazim (a.s). 'i')LJI ~ ~y ~I '-:?'-'1.!JJ..15' u-:3J ~ iJ" '1! ..t>i ~ ~ u-:3J
' 61- Ali bin Maaz narrated: I asked Safwan bin Yahya: Through which
reasoning have you adopted faith in the Imamate of Imam Musa Kazim (a.s)? :Ju~~~~'"~~~:~ J. 01_µ ~ :Jli ~IA.. J. ~ ~JJJ :Jl!.'\'
He replied: I prayed the ritual prayer and after that sought counsel (Istikhara)
from Almighty Allah and the result was that I got certainty about it.
Explanation: In this report, there is condemnation only of one who has adopted
emulation in the matter of beliefs. Even if this matter is correct, it is not a proof o.r.f- ~ ~ ~ ~ .!JJ~ ~ .J!J ~~ ~.) ~ p1 iJ" _?\ ~ u-:31-4-'
for others, except that it is narrated from someone [Safwan bin Yahya] who , for
his excellence and piety, possessed such an exalted rank as mentioned above~ . ~ ~-'J o..UjJ ~J ~rJ ~_;:..JI Q.1b J} o:.s- .!JJ~ _?'~ ~..UI ~ )10i ~
Therefore, how can he say to the opponent that he adopted faith in his Imamate
on the basis of counsel of God (Istikhara)? But if we say that Safwan believed ij-4 ~ ~ 0i '1! ~I OJ~')~ 4-:9 Jl! o._;j ~ ~L ~ 4o ,a;.J J~ 0i .:r>- !
that the questioner is from the ranks of such ignorance that he is beyond the
pale of religious obligations, like insanity; then the objection is invalid. . .J _,ii :t..,.; J l-.oJ I ~ ~I .y- .t.:::- fa Lo UGA.11 J 4..WI
62- Ali Baqbaqa said: I asked Safwan bin Yahya41 • lbn Jundab and some of
their associates - when an important discussion w.as going on between them: ·~ 0-4 u4J ~~ -.:r:IJ ~ J. 01~ ~L ;;i,;~ ~ Jli J :Jli r .'\ Y
Through which argument have you believed in the rightfulness of this person
[Imam Ali Reza (a.s) ]? Do you have a valid argument that I may also accept ~~ ~ 0~ '"~j ~~)I IL~~'"~~~:~ ~J 4. ~..UI .JLS"J
your word? All of them replied: No, by God, [we don't have any argument] . He
only said: we have also testified [in blind imitation] and gave me the reference o'" .;~ : ~ ~ .r.JI ~ ~ 1_,Jb-i_, .ol:.i..L..a.9 Jli .,,_;j '1! ,.Ji\J 'l: ~ 1_,Jl.9 S ~ _;
of Bazanti;42 till I said: For you the congregation of Shia elders is evil that they
falsely sent me to that child ·so that I should accept him and leave you . ~ ~t ~.,t_, o.:.. ~l; ~INI ~I .!JJ~ Jl ~).... j'j !~1 ~ ~}J ~
Explanation: Our view about this report is same as that which we mentioned in
the previous report. •'-IJ-' JJ'11 ~I ,) ol:..li Lo j:.. ~I l.1b .j i~l.7
63- One of our scholars [Musavi Waqifiya] asked Ali bin Rabat: Have you
heard from anyone that Abul Hasan Musa said: My son Ali, is my successor or ~ ~1 ~i :_rs:- ~JJ 1-L>-i L ~ :.b~J J. ~ .y- ~~i ~ ~J :Jli .'\r
the Imam after me or said he is with relation to me as I was to my father. Or
that he is my Caliph and successor or something to the effect? He replied : No. .IL~ Ji,~ Jj \s-!j if~~ Ji·~~ iloJ Jj '~J ~I~ :Jl.9 o..if iY\-JI
Explanation: At the most, the point mentioned in this report is that Ibn Rabat said:
It is not heard from anyone that Imam Kazim (a.s) has mentioned these points. .'l:Jl.9
Whereas not hearing that would not be definite proof that others have also not
heard it. We have previously quoted reports about this from those who have J..l: 'l J-A ~ r-l l~!J ill~ J~ 1--l>i ~ ~ o..iJ Jl.9 .1~J J.I 0f if _;Sf~~
heard them. On this basis, their objection is invalid.
64- Abu Bakr Armini asked Abdullah bin Mughira: Through which arg ument, ·°-! ~lr'll .k.W .!JJ~ c::- ~ )~ '11 i:.r" l3 ~ l:..,..l9 ..l9J ~ ~ o.r.J- 0i ~
have you believed in the Imamate of Ali Ibn Musa? He replied : Salma [a ·
servant of the family of Imam J a' far Sadiq (a.s)] informed that no one in the -;;.r.>-i :Jli ~~ ~ ~ '"~ ~&:o~I J. iul ~ -i-4J'11 ~ y.i JLJ :Jli .'\t
view of his father [Imam Musa Kazim (a.s)] had as much worth and estimation
as he was having. ..d ~ ..l>-i ~' J.:&. ~ ~ o..ii ~
 108 Book of Occultation Kitab al-Ghaibah . 109
Explanation: The same point that we mentioned in the above two reports is
applicable here. ~ IY" o~ ~ o\.:19 L. ~j o.:9 ~ _,}l9
'The most peculiar thing is that Waqifiya, through narrating incidents concocted
by unknown persons, have made many elders of faith, scholars and pious (J.,,JIJ ~IJ i.f....UI ~~~ii_,..;~ ~I ~1~.fa..0i J.,,_..\11~1;, 0-°J
personages, targets of ridicule and allegations.
The latest of these allegations is cowardice; they were not satisfied and they
~..W I .:lW ~ ~.:l dJ.) ~ ._;>- dl~ 8 ~ ~ 0.,,Sri., ~ i l_;i ,y- w~~~
take this as proof of corruption of the faith of the elders. This was due to
:.r" .Y>J ~~~I ~1 ~,.,-.:... ~J 0i ~ )J ~ j.ob.;J ;;~U; ~ o.h. 01
ignorant bigotry and desertion of truth.
Also, even if no opponent, who is attributed knowledge and pos~esses fame, if ~IJJ ~ 4JS"' ~~ l.Ad.r..1 ~ ~ ~ J1u°J Jl:>- ~I o.JA .:lJJi l:J ~l;..JI 0 .Y:"J
had narrated this report and derived conclusions from it; due to weakness
present in all of them even their mention was improper, because they are
. .J~ ~Y.. ~
narrated by those who are unreliable.
The first proof of the invalidity of the reports of Waqifiya is that no one has J.k.o.11 ~ i")\..5JI ~~ ~ )J ~ L. ~ ~ Jl.i - ~ ~ .i.;i ~~ ~ J:l.:l JJl;
relied on them [whether supporter or opponent] as would be mentioned soon
.' ' s.
and if hardship of discussion, on one who has argued about occultation through Jl ~I W ~ ~l_;>-~I if' oftrS-J ~ ~ r~I ~J Jr"~\~~ ~I~ lf!
these [fabricated] reports, had not been there and circumstances had not
straitened him and he had not be 1~n compelled to object [by definite proofs], he ·4l$"' 4-i~'~ ~ ~ ~j 0~ wl91_;JI o.JA
definitely would not have relied 1)fl this nonsense, in the invalidity of which he
himself believes. ' :~_,l4 J_,4ll J! Lo_,i ~,) ~.lll ~I ~JJ J.iJ
Factors of appearance of Waqifi sect
- -
65- It is narrated from trustworthy persons that the first to express this belief was 01J,r ~ .:l~jJ ~l.6)1 or>1:1-i J. ~ .:l~~l l.h ~i if JJi 0i ulA!JI ~J) ."\o
Ali bin Hamza Bataini (and Ziyad bin Marwan Qandi and Uthman bin Isa
Rawasi) who were greedy for money and also attracted the attention of some 1_,l,.W ~_; l)k:.....IJ l+ol.k.> Jl l)L.J y..u1 ~I~ ~IJ)I ~ J. 0~J ~..t:.A.11
people. Those persons also entrusted them with their wealth and they like, Hamza
bin Bazi, Ibn Makari, Kiram Khathami etc. misappropriated public funds. ·-~L:.oiJ ~I il.,s'J ~JLS:.JI J.IJ c;~ J. o_j4>- ~ J l_,..\11 if oyl::>I ~ ~ ~
66- Muhammad bin Yaqub had narrated from Muhammad bin Yahya Attar
from Muhammad bin Ahmad from Muhammad bin Jamhur from Ahmad bin ~ ~ ~ ...L..>i ~ ~ ,y- J\.k.JI ~ J. ~ ,y- ~~ J. ~ ~J)."\"\
Fadhl from Yunus bin Abdur Rahman that he said: [When] Abu Ibrahim [Imam
Kazim (a.s)] passed away there was a large amount of cash lying with the i')UI ~ ~I.rd .Hi u~ :J\.9 ~) 1..y:. J. ~Y.. if' J...aAJI J. ..L..>i :_r- J~
representatives of Imam (a.s) and this was the reason that they declared that he
was not dead [they became Waqifi] and due to greed for wealth they denied that ~ 4-Jy ~~J ~J ~ dJ.) 0lS°'J ~~1 JWI O~J ~1..b-i ~1_; if ~J
the Imam was martyred. Only Ziyad bin Marwan Qandi was in possession of < < <

seventy thousand dinars and Ali bin Hamza had thirty thousand dinars. o.;-> ~ I ~ ~ J...;..>, J Jl::..:l ~I 0~ ~..L:.A.11 0 1Jr J. .:l~j ~ :.;lS"' .Jly~ I ~
~ : ..
When I saw these circumstances and the truth became clear for me, I recognized '

the Imamate of Abul Hasan Reza (a.s) and learnt that which should be learnt, ' ·~ W )1 ~I ~j ,ri 0-4 ~f'J J,.>JI ~J dl~ ~~:....JJ l..li ·J4.:l ~j 0y~
therefore I spoke up and called people to the Imamate of Imam Reza (a.s).
After that they sent two persons as messengers and they said: Why have you ~-c...:S 01 ~I.Li ~1.!.l y-~ L. :~l.iJ Ji~ ~~1 '"-"'l:JI w y.:lJ ~ ~~ L. i')LJI
fL ·
done this? If you desire wealth, we would make you needless and they
promised to give ten thousand dinars saying: Refrain from these acts.
 110 Book of Occultation Kitab al-Ghaibah 111

I refused it and said: We have traditional reports from Imam Sadiq (a.s) and
Imam Baqir (a.s) that they said: When innovations appear in religion, the ~ t.-411' ~ ~ 1~1 :l}Li ~i \Jl.JI ~ .:J.:i\..,Q.11 if' ~JJ Li! :l..+) ~J ~\.t
' .scholar must express his knowledge and if he does not confront innovation, the
effulgence of faith will go away from him.
• •
...Ill r°IJ .:i~I r_.:i)/ .;_;S L..J -0~~1 JY ~ ~ r 0µ •
~ ~ 01 rWI

67- Muhammad bin Hasan Walid has narrated from Saffar and Saad bin .o_,l..WI _) lr--PiJ J~tj ,Jb- JS'~
Abdullah Ashari, all together from Yaqub bin Yazid Ambari from some
scholars, who said: When Abu Ibrahim (a.s) passed away, Ziyad Qandi was if'~ ~_r-:;,\;1 J.11 ..y. ~ ..v.- J JLl....a.ll i:r- ~}I 0-1 ~I 0-1 ~ l.SJJJ ,,V
having seventy thousand dinars with him and Uthman bin Isa Rawasi had thirty
thousand dinars and five slave girls and he lived in Egypt. _,4j ~J i'.')WI ~~I.rd y.i ~ :J\.9 ~~i ~if' ~JL:.i~\ ~.k 0-1 ~~
Imam Ali Reza (a.s) sent a message to them: That which is deposited with you )_p.- i..r-> J Jl.::..:i ~i 0}~ ~IJ)I is-;? J. 0~ ..\.:.$:. J J~.:i ....:Ji 0~ i::>...\.:.All
from the wealth of my father and that which you hold from cash and slave girls
and other things, send it all to me as I am his successor and I will distribute the JLcJI :.r-4 ~ \,., l~I 0i i'.')WI ~ L,.; )\ ~\ y.i t+:1l ~ ,~ ~J
inheritance of the Imam. [It is a hint that I know what amount you are having].
You don't any more have any excuse for keeping that which is deposited with ,. Q -;i ..w_, ~\A.o l'"'Li-' JJ J1J ~µ .;1~ _, ~ui :.r f .;:,s. ":!-'1 ~' ~lS' L,_, "
you and from his inheritance; and he issued such commands.
.l.lA ~ r'":}.S_, -~ ~;l)J ~~I ..U 1\,., ~ ~ ~ ;j.; ~J ~1.r-4
But Ibn Abi Hamza originally denied and did not admit having that, which was
in his possession. Same was the case of Ziyad Qandi. .r, 0L...:&. L..iJ ·~~I .:i4j .!J.JlSJ 40~ ~ ..j_pu_ r-1-' ofai .i,;~ oy..> ~i J.I t,.l;
But Uthman bin Isa wrote to Imam Reza (a.s): Your father (a.s) is alive and
established; and one who believes in his death is having false beliefs. If you say _H3 ul.. .i...;i _?''.:i if4J ,~Li~ .JAJ '~ r-1 iJUI ~ .D4i 0i ~! ~ .i.;~ ~
since he is dead, I should act on it [and accept his death], he did not instruct me
to hand over anything to you [this was with regard to cash] and as for the slave .L.0.9 ~)~\ L..i.J '~l "._;;. ~-4 Jr~ r-ii J~ l..S ~Ji .i.;i ~ Jw-iJ ,~
girls, I have emancipated them and taken them as wives.
·~~JJJ~i
68- Ahmad bin Muhammad bin Saeed bin Uqbah has narrated from Muhammad·
bin Ahmad bin Nasr Teemi that he said:! heard Harb bin Hasan Tahan that :Ju ~1 ~ ~ ...l->i ~ ~ i:r- ;;~ 0-1 ~ 0-1 ~ 0-1 ..l..>i r..SJJJ .'\A
Yahya bin Hasan Alawi has narrated a tradition that Yahya bin Masawar said: I
was present in a gathering of Shia people and Ali bin Hamza was among them. :Ju JJL-JI J. ~ 0i ~_,1.JI ~\ 0-1 ~ ~~ (J\.:....k.l\ ~I 0-1 ~ r- ~ .......
I heard him say: Ali bin Yaqtin came to Abul Hasan Musa (a.s) and posed some
queries to him. The Imam gave replies to him. · ~ 0-1 ~Ji:-_, :J;:, ~-Q ; oy..> ~i ~ ~ ~ 0lS'_, ~I~ '-'-4 u~
After that Abul Hasan (a.s) said: 0 Ali, your companion would kill me.
4 :iJLJI ~~I y.i J\.9 ~ ,~~t; "~i if' JW i~I ~~.>'°~I ~i ~
Ali bin Yaqtin began to weep and said: Master, am I also with him?
Imam (a.s) replied: You are not with him and you will not see me being killed. ~.~ 4 ~:Ju~~ uiJ ':?~ ~:Jt;_, ~ J. ~~·A~~-~
. . -
Ali said: Master, who is the Imam after you?
;-?- y. ~llA. 01 ~ :Jw ~~~ ~ .D~ L:J 0-9 :~ J\.9 ·~ ~ )!_, ~ 0.fr
He replied: My son, Ali is the best of those who would survive me. His position
to me is like my position with my father; and he is having all the knowledge tha~
Shia are in need of. [He is knowledgeable about every matter]. He is the chief
~ •Yl ~.r:-~ Lo~ o.J:.s. -~ ~ ':1-i 4.j~ ~ ~ ·':?~ ~i; ·
and leader in the world and the hereafter and is from the proximate ones of the .~µ1 ~ J.jlJ ;.;>~' ~
. .J.:.-J ~J.11 ~
court of Almighty Allah. Yahya bin Hasan Harb said: Thus what caused Ali bin
Abi Hamza to keep away from Imam Ali Reza (a.s) and to be jealous of him?
 112 Book of Occultation Kitab al-Ghaibah
113
Harb replied: I asked the same thing from Yahya bin Masawar and he said: He
refused to hand over to Imam Ali Reza (a.s) that which he was having from the ~
• , • ~1,,.-..UI
'::"" .JL. 0'°
• •·- u\.J
'It""" I .I 'J I ~:
~ 'U.o.>,
,It•
'l.!J.J~
.
.)JWI J.~
. . •
cil....
o........,.. ui,, '.$.
V ••J1::
UI
' • wealth of Imam Musa Kazim (a.s) and that is why Almighty Allah deemed him
unfortunate in the world as vrell as the hereafter. Since a man of Bani Hashim
... o_r=.\/IJ ~..Ul ~~I
arrived at that point, Harb dis~ontinued his discourse.
69- Ali bin Habashi bin Qauni has narrated from Husain bin Ahmad bin Hasan . ~..WI c:_blilJ ~~ 0 ~ J>~ ~
bin Ali bin Faddal that he said: I was with my uncle, Ali bin Hasan bin .Faddal,
when I saw an old man from Baghdad joking with my uncle. One day that old :Ju JW.S 0-! ~ iJ. ~Iv, ..Lo.>i v, ~I if'~_;
.. . iJ. ~
.. iJ. ~ '5JJJ .'\°'
..
man said: In the whole world, no group of Shia is worse than you.
My Uncle asked: Why, may Allah curse you?
He replied: I was the son-in-law of Ahmad bin Shubbar Siraj. In his last
moments, he said: I have ten thousand dinars in my possession, which originally
belonged to Imam Musa Kazim (a.s), but when he passed away, I refused to hand
them over to Imam Ali Reza (a.s) and claimed that he was not dead.
~ ..Lit.i lp. ~I " . ..G jLJI ~ ·
I put you under oath to save me from Hell fire and hand over the money to JA · · 1..-...A.9 r - ~ 0-! ts"".,,..! ~ ~J J ~,:) ~'1T ;;.rs- '-? J;s.
Imam Reza (a.s).
But by Allah, we did not return even one dirham from that and left him to burn ~ ~_r=.i G ~I~ .L,.;)1 J! ~_,...LJ .JUI iJ' ~y.a.6:- ,~1 ~l.9 !~ r-14.ii u~J
in the Fire of Hell.
When the leaders of the deviated Waqifiya sect are as such, how can we rely on . ·~ Jl; ~ ·~ ~ ol:S'; ..t4JJ
their reports or be satisfied with them.
1~1. '- J j
'. ~ ..JA: J ~~ Jf. ~Y.. ~ "'J~
"11 -• ·- e" " JI•l!AI• ~..WI •
I~ ~ I 0LS" l~!J
Traditional reports in condemnation of Waqifites
i
~ b...p ._;S' . • •
As for reports, which has come in ridicule and condemnation of Waqifiya and . ." ~ ~ y;- JA ~ J ~~ 01 iJ' _;.)1.9 wl}I olJ.) ~ ~l iJ' c.?J.J L. L.iJ
which are present in the books of our scholars; they are much more than that
which can be counted, therefore we have mentioned only some of them.
: 0..:.0 L9_,k ~ ..i; ~
70- Muhammad bin Ahmad bin Yahya Ashari has narrated from Abdullah bin
Muhammad from Khashshab from Abu Dawood that he said: I and Uyyana, the ~j ~ ~L!.:>JI ~~~~I¥ if' c.?~'il ~ v, ..Lo.>i ~ ~ 4.SJJ .V•
cane-seller, were in the company of Ali bin Abi Hamza Bataini, chief of
Waqifiya. I heard him say: Abu Ibrahim (a.s) said to me: 0 Ali lbn Abi Hamza, '~I lj • · l$" .•11 'I". • ,
y r...r-:;-'J u J '~W-.:J O_r>- ~I iJ. ~~~I r-L ~ l;I ~ :Jli I
- " . \...... "' "" J ~J ~
you and your companions are like donkeys {fools) .
Uyyana asked me: Did you hear that? ·~I l.:-!ii ~iJ.s-
•
0 4 ~~~jJ ~j WI :,oJLJI
• I
~.-Al
"
I. iJ
\. • f. • Y, •
Jl.i ''J.JA:.
" .i·.
"' • J
·
I replied: Yes, by Allah, I heard it.
Uyyana said: No, By God, I will never go to him as long as I am alive. ·~ l.. ~.,li ~! ~
l~:j '} ,~IJ 'j :JI.ii .~Q..•" ..t4J """"',1,IJ ,rl'
~"·~ "- I~"1~·
- ...~.... ~ J JI~~
•1 •••
..
- -- \..Q.:I

71- Ibn Uqda narrated from Ali bin Hasan bin Faddal from Muhamma·d . bin
Umar bin Yazid and Ali bin Asbat, all together have said: Uthman bin Isa iai.d 0-! ~ J ..l:.i.. ~ rs- .J-! ~ ~ J~ v, ~I v, ~ if' o~ v,I '-5J.JJ .v·, ·
to me in a report: Ziyad Qandi and Ibn Muskan said to me: We were in the
company of Abu Ibrahim (a.s) when the Imam said: At this moment, the best of :'JL.; 0lS:__. 0-!IJ c.?..L:ill ,:)l:j ~.J.> :t..s""IJ)I
.. ~ v, 0~ U Jl.i :'1l9 ~
- . J:,L,.,j
.
the folk of the earth is with you.
J>-J.j ·~.) ':/1 ~j ,r.:>- ~WI ~ J>-~ :Jli ~! i~WI ~ r-="'.r.1 LS'li ~ ~

.J
 114 Book of Occultation
Kitab al-Ghaibah
115
Then Abu Hasan Reza (a.s), who was yet a child, came there.
We said: The best of the folks of the earth? After that Abul Hasan Reza (a.s)
'JuJ
·
~.WI
·
" · • · •
- • ~ l;.:1 r.i ·~J'JI JAi• ;;::>- ;L:.l,i;- ·~ yaJ i~I ~ L,.;)I ~I y.i
• came near. Imam Musa Kazim (a.s) hugged and kissed him and said: Dear son,
do you know what these two said? He replied: Yes, my master. They have ·~ ~~ ~1.l.A 4~~--" 4 4r :Jts ~~1~ Ju ~ I.SJ.;.; 4J-.! 4
doubt about me. ··.~..WI~ :JLAS 1-;-'~ ~~I ~..WI lw4. ~~ ;.,1,~j ~ ~ Jli
Ali bin Asbat said: I mentioned this tradition to Hasan bin Mahbub and he also .JI~
,'j

oW~ ~!:~Ju i')LJI ~ ,_Jll I Li :,j ts . <1 1,._ •• •

"

said: The tradition is incompf,ete. It is not as such; on the contrary, it is that: Ali ,. "
.r.. . . . , I.;-' J J. i....s-
.. ~..A>
- r-
.. ~J
bin Raab said to me: Abu Ibrahim (a.s) said to those two persons: If you deny his ~~IJ ~I~, 'l 4.)4J 4 ·~j V"'l:.JIJ ~~IJ .Jil ~ L...<).J ol..::..>
right or are dishonest with him, the curse of Allah, the angels and all the people
•
would be on you. 0 Ziyad, you and your companions would never earn respect. .
•l..li I
After that Ali Raab said: I met Ziyad Qandi and said: I have received l..i.S dJ Jli i~I ~ ~1.r.! 4j 0i ~ :4..1 ~ :>..l:.AJI .:1~j ~ :l..;-'U.J ~ ~ Jli
information that Abu Ibrahim (a.s) said this and that to you?
Ziyad replied: I think you have lost your mind. Then he went away and avoided ·~ UJJ"' 'JJ ~j t1S i.,/.}J 1 ~ !~_,>. J.i 4-:--i :Jw .IJS"'J
me after that. I also never spoke with him or pursued him.
i4i 4...:.. R ,_;>- i~I ~ ~1.r.! ~i 'O_y.:1 .)~) ~~ J; r-19 :I..;-'~~ ~I Jli
Hasan bin Mahbub said: We were always waiting for the curse of Imam (a.s) to
be proved true about Ziyad; till during the time of Imam Reza (a.s) Ziyad died .~~j ul..J 'Rt.. i~I ~ L,.;)I
an apostate. :)-s- ~Lb;JI . ....ii · · - 'I · ~ j . •
• i.:> • ..:r, ~ ..:r, :?" ~ :_r ~ J. ~ ~ ...4>1 t.SJJJ .VY
72- Ahmad bin Muhammad bin Yahya has narrated from his father from
Muhammad bin Hasan bin Abil Khattab from Safwan bin Yahya that he said: J--".i Lo :i')LJI ~ W )1 Jli :Jl9 .)~l ~j ~ ~ ~ ~1.r.! if'~~ 01_,A..o
Ibrahim bin Yahya bin Abi Balad said: Imam Reza (a.s) said: What did Hamza
4 .!J~ rHI I""!~ '.1-j ~j ~.i: :Jlii .,~~I~ ya:~ ~~:r. ~ o~ ~I
bin Bazi, the unfortunate one do? I replied: He has also come. Imam (a.s) said:
He thinks that my father is alive, they [Hamza and his associates] are in doubt
today and tomorrow they would not die, except as heretics.
.~~;JI~ '11 l..\P ~_,;~ 'i.J

Safwan says: I said to myself: I knew that they are among doubters, but how W~4..9~)1~0.fr:.~L~_r-..l9.!J~;~
r"
. .J • W - •~~··1 · J':.:
"ii -- u:-1 ~ _ ~ •w.JA4' "'
can they die disbelievers and heretics? Not much time passed when I received
information that one of them said at the time of his death: I am a disbeliever in
!~t..i I..;-'.r. )~ya~.>'°~ Jli cl.ii~~.):?'~,_;>-~ '1! ~
my Lord who wants me to die. .~..bJI ~..l.aj' I~:~ :01_,A..o Jli
Safwan says: I said: This testifies for that same tradition [of the Imam].
73- Abu Ali Muhammad bin Himam has narrated from Ali bin Rabah that he said:
'~)JI~~!~ r-'l..W ~ :Jts c.4.J ~ ·~if' iw ~ ..l..>...o ~ y.i t.SJJJ .V'r
I asked Qasim bin Ismail Qarshi, who was a Mamtur43: What did you hear from ~-L> '1! 4...:.. ~·o ... l.A :JU~;;~ i..r.i ,._, ~ _.... ,- • .. • ...-i 'I _,__ .......
" • I.I • &.~ ":? • .)..J-- uo J
lo.I - 0
Muhammad bin Abu Hamza? He replfed: Only one tradition. But after that a large
number traditions were issued by him and he narrated them all from Muhammad ~I JU .ojo>- ~j ~ ..l..>...o if' olJ) I~ l::_..b- dl~ ~ ~,;>i ~ :c_4.J ~I Jli .l..A>IJ
bin Abi Hamza. Ibn Rabah also says: I asked Qasim: How many traditions have
you heard from Hannan? He replied: Four or five. But later on a large numb~r of ~:Ju .a o> Ji ~.:11>.i ~) :JLA; ~0l..:.> ~ ~°"'... f' :1~ r-"w1 ~LJ :·c~.)
traditions were issued by Qasim, which he narrated from Hannan. '
.~ olJ) I~ ~..A> cl],;~ ~_r=.i
74- Ahmad bin Muhammad bin Isa has narrated from Saad bin Saad from
Ahmad bin Umar from Imam Ali Reza (a.s) that he -said with regard to Ibn Abi W )1 i.:.•o ";Jl.9 .rs:-~ ~j v'J:. .AA.... ·~ ..L..... v'J:. !.:'
lo.I •
, --&. • ..l..>...o •
~- J. J. ~
1 _ ·,
t.SJ.)J • "
V'
Hamza: Is he not one who narrated that the head of Mahdi was presented as a
J! i.S~ ~J.+.JI V'"'j.J ~j ~Jf- ~..iJI .JA i.r-)i :o;-> ~j. ~I~ J~ i~I ~
 116 Book of Occultation Kitab al-Ghaibah 117
gift to Isa bin Musa, who is among the associates of Sufyani? He also said: Abu
Ibrahim (a.s) would return after eight months. Are the supporters of Abu ~w u-11 j)~ i~I ~~I.rd L:i 01 JuJ ~~l;.WI '-;-'>L,.:, .J'bJ ~Yo iJ. ~
' • Hamza not aware of his falsehood?
7S- Ahmad bin Muhammad bin Yahya narrated from some of our scholars from .~..l.S'" r-+l CJ~I W .~i
Muhammad bin Isa bin Ubaid from Muhammad bin Sinan that he said:
Ali bin Abu Hamza was mentioned before Imam Reza (a.s). Imam (a.s) cursed rT" ~ ~ i..s-;? ~~if' ~b.....oi ~if'~ iJ. -4>-i iJ. ~ f..SJ.JJ .Vo

him and said: Ali bin Abi Hamza wants that Almighty Allah should not be
':'"..ls- ~!:Ju~~~ iJUI ~ 1..; JI .~ o_r.:>- ~i i.:r. ~ _?~ :Jl.9 0\.:...... i.:r. ~
worshipped in the heavens a1~ d the earth, but Almighty Allah wants to perfect
the effulgence of His guidance, even if the accursed polytheists are displeased. o.} )J OJ}~ ~i ~l Jil ~u ,.i...,;,)J ~\-..., ~ Jil ~ ~ ~i .:ii) o_r.> ~i i:r.
I asked: Polytheists?
. '
' - -
He replied~ Yes, by Allah, it is true and he will be degraded. This point is .ul ~.J ~!J .~IJ ~:Ju ~.!.lr-Jl:~.~~I ~I o.iS )J .~_,s"_r-JI
mention~d in the Book of Allah. Then he said: They wanted to blow out the
effulgence of God. 44 This verse is about him and people like him who wished to ~J ~ ~ r. ..uJ ~~1.,r~
,,,.
JJ1J;1~k! 0i ~)J~.t' Ji1 ~l:S ~
,,,,,. - .J'AJ ,,,,.
l.!..U.lS'
put out the light of God.
Ridicule and condemnation of the deviated Waqifya sect is more than that
!

. .Jil .JY tA ~I f. '

.:ii.JI ~l .Jt;..,I
'

which can be counted. We also would not prolong our book with discussion
about them. Thus, how can one rely on the traditional reports of these people ..;..;Y.. ~ ~~L.:S:JI ~ _? ~ J~ ~ ~ 01 iJ-4 _?'i ~lkll o~ ~ 0~1 J
and that too with attention to the statements of the righteous ancestors [like
Imam Reza and Imam Kazim (a.s)] with regard to them? o.4, J.Lt.; :ro o,.l;\.- ~ )J ·r+.:-9 e:JL.all ~I Jl}lJ ~IJ>i o~J i _,ill '-~J.A u~IJ_r.
If hatred and enmity to those who re.ly on these reports had not been there , their
~~~I r:ra ~ ..li l;\f ·~_? J: ~ Jl ~ 0i ~ 0ts"' W ~J.f'~ u=JI .Jl:>\11
words and statements would not have been worth listening to. Since we have - - -
mentioned many declarative texts in favor of Imam Ali Reza (a.s), it refutes
·~} Jk::.J ~ 1.45" ~I.. i")UI ~ \..; )1
their statements .
Some miracles of Imam Ali I bn Musa Reza .i..':Al..! ~ ~ 4-ll..UI i~I ~ \..; )1..l:, ~ ul~I :ro R i.. ~I -ill~ Jk::.J
Miracles shown by Imam Ali Reza (a.s), which prove the rightfulness of his
Imamate and which are mentioned in books of Shia and which also refute the 0-1 i:_r>-_rll .y J:.o ~)~ J_,.AJI iJ-4 U.~ t::"J ~~J .~I~ o.J§' ~ ~J
beliefs of the Waqifite sect, were the same through whose blessings some
believers in Waqifite creed, like Abdur Rahman bin Hajjaj, Rifaa bin Musa, ~r.f-J ~ ~ ..'ll-.>-J [.l.J..'l ~ ~J ~~ iJ. ~Y..J ~.JA iJ. ~t.;.JJ [.~I
Yunus bin Yaqub, Jamil bin Darraj, Hammad bin Isa and others reverted from.
invalid beliefs. They were companions of the father of Imam Ali Reza (a.s) and ~j J!4 o~ ~ 0ts"' <f .ill..l.S'"_,.l~.J ~~I~ ~..UI <l::j ~b.....oi ~ "~~-'
doubted about Imam Ali Reza (a.s), but repented later.
In the same way, those who were present during the time of the Imam, like: ~I ly _;::lt.; ~ )4 Jl.9 i:,,ts"' ~ ~ .r.f- J "L.:;. )1 ~ iJ. ~IJ r:i ~j iJ. ~ J.
Ahmad bin Muhammad bin Abi Nasr, Hasan bin Ali Washa and others: they
also believed in Waqf [but seeing the proofs of Imam Reza (a .s)] they accepted .o..UJ rf o..V..: rf :i.Al.. lJ ~\.. ~ 1)1,;J
his Wilayat, became bound to him and accepted the Imamate of Imam Ali- Reza
(a.s) and the Imams after him from his descendants. J. ~if' ~\..b;JI ~j iJ. ~I J. ~if' dlLo iJ. ~ J. ~ i.SJJ .V'\,
1.6- Ja'far bin Muhammad bin Malik has narrated from Muhammad bin Husain
bin Abil Khattab from Muhammad bin Abi Umair fr_om Ahmad bin Muhammad 0LS"J ~)l: 0_,J_,A.: ljts"'J 01* JT :ro .JAJ r:i ~i i.:r. ~ i.:r. -4>-l if'~ ~i
bin Abi Nasr - an inhabitant of Mehran - like all inhabitants of this place, he
was also a follower of the Waqifite sect. 4l:5" ~1 ~ :Jw JWI ~ ~J i')LJI ~ L,.; )1 ~I L:i ~l5:; ~i.J ~
 118 Book of Occultation Kitab al-Ghaibah
119
He narrates that he wrote a letter to Abul Hasan Reza (a.s) and in order to
harass him wanted to pose some difficult questions to him. He says: Initially, I
I

wrote a letter to him; after that I said to myself: when I meet him, I would ask
him' three important questions about the Holy Quran: like for example [40 111
verse of Surah Zukhruf], which says·: "What! Can you then make the deaf to ~~' ~4 :,i ~' ~ :.:..tu~ 0
;

hear or guide the blind and him who is in clear error?"

And verse 25 of Surah Anam, which says: "Therefore (for) whomsoever Allah ~r~!4~~~ c~ ~4 ~i 41l1 ~;. ~~ :.o.,;_,
intends that He would guide him aright, He expands his breast for Islam, and ~

(for) whomsoever He intends that He should cause him to err, He makes his .~~l..!.t ~ ~4 '131 ~~i :. ::;..i ~ ~4 ~ ~~~ :.J}J
breast strait and narrow as tHough he were ascending upwards; thus does
Allah lay uncleanness on those who do not believe."
~ .JLi 0i ~ ~ 4J~i ~I u~'11 o_;>-T ~
. ~-' ~l::S"
. :_r- ~~\.;
. :..l.>i Jli
And verse 56 of Surah Qasas, which says: "Surely you cannot guide whom you
love, but Allah guides whom He pleases; and He knows best the followers of tlhe
right way."
Ahmad says: He replied to my letter and at the end he mentioned the verses • •
about which I wanted to ask him and no one had any information about them. .~~It.. .i..:I u.f'~ ~ ~~l_p.- if
When I received his reply, I forgot what I had told myself, therefore, I said:
What is this reply, which you have given me? After that I remembered that this ~ _r>- :Ju <Gi ~ 0ts'_, 'c) ~)~ J~ 0ts'J .,.L;, _,JI~~ ~I dl..l.S'_, .VV
was the repiy of the same questions that I had myself prepared.
77 - In the same way, Hasan bin Ali Washa was also a Waqifite of his time; then ~ ~ iYL-JI ~ W )1 ~I J-!j r)! ~ ~~JJ WS ,J 01 ~ ~ 0l...l.i> J!
he returned to belief in the twelve Imams and repented for his past mistakes;
the cause of his repentance, as he himself states, was that: I traveled to
Khorasan for business. When I reached there, Abul Hasan Reza (a.s) sent
someone and asked me for the striped cloth from Yemen. It was among the
0L.S:s I cLW .1.l.S" .1..0..... ~ ~j_, Lf:.o~ .f'~J J..,- )1 ~) ·""~
merchandise that I was having, but I had forgotten it, so I said: I don't have any w . . lf:.. ~
. t.. :~
striped cloth. The Imam's messenger went away, but returned again to inform
me that I was having it in so and so bundle; I found it at the same place and ·~! ~ ~,J[j
sent it to the Imam. After that I wrote some questions, which I wanted to ask
him. Just as I reached his place, the Imam emerged from inside and mentioned
to me the replies of the questions, which I wanted to ask him and about which
0i u~) ~I JL..JI dJ; ~I~ ~1 r;:,f- ~~ u~1_, ws ,t.p. .JLi JL- ~ ~
no one knew anything.
On witnessing this miracle, Hasan bin Ali Washa gave up his Waqifite beliefs .wl..! ~~I J! ~)~ J.,AJI :_r- c ) .4J~i 0i ~if t.p. .JLi
and adopted faith in the Imamate of Imam Reza (a.s).
78- Ahmad bin Muhammad ·bin Abi Nasr said: Ibn Najjashi asked: Who is the
Imam after your companion [Imam Reza (a.s) ]? I went to Imam Reza (a.s) anp
asked about it. '
J~ ~.'Ju rf f01 '!~ i"4~':11 :Jw ,.i.;_r.>~ jjLJ/ ~ t..,;)! ~I ~i ~
Imam (a.s) said: The Imam after me is my son. After_ that he said: Can anyone
who does not have a son, dare to say: 'My son'?45
120 Book of Occultation
Kitab al-Ghaibah
121
79- Abdullah bin Ja'far Himyari has narrated from Muhammad bin Isa Yaqtini
that he said: When people fell into discord with regard to the Imamate of Abul
Hasan Imam Reza (a.s), I collected the questions that were framed fo gain
con,fidence and certainty in his Imamate; and they totaled upto 15000, all of
which the Imam replied.
80- Muhammad bin Abdullah bin Aftas says: I entered the assembly of Mam'.ln; .'-lL ~i ;;_rs.
he seated me close to him and asked about my well being. After that he said:
May Allah have mercy on Reza as no one was more learned than him. After :Ju~ '~l;:>_, ~_;..;~!'WI ,Js-1..'.:.l>~ :Jl.9 '-~~1 1 01 Ji!~ 01 ~ 4->J.;J .A•
people paid allegiance to him, one evening, I posed a question to him and in
reply to it he mentioned a very strange matter. I asked: May I be sacrificed on
V"'L..:JI ~ ~ ~ ..u_, U:J .dL ·~ ~.;:>-i ..lAl .~i ,:.its' t.. i")L.JI ~ t.;,)! Ji! t>.;
you, I see your well being i~ the fact that you go to Iraq and I remain in
Khorasan as your successor. The Imam smiled and said: No, by my life! Before
:Ju r ~ .0L...lfa. ,s1-4_l> 0_,,s'i_, Jl..,JI J! ~
- 0i ~ ~) 4 .!J!..lS ~ :~
.
I leave for Khorasan, the scroll of my deeds would be wrapped up [allusion to ~4_ ~ c_J~ ~.J ~ \.:.A l:J ~! .~~ ;~ ~L...I? i.JJ~ 4.J4 ~J '-?~ ,'j
his demise]. There is a halt for us in this place and I will not leave till my
demise approaches, and definitely my end will be in Khorasan only. I said: Ivlay ~:JU!~~~ d-.i&. t.._, ,.!J!..lS ~ :~ ~ .~~ '1 ~I l+-oJ ~~I
I be sacrificed on you, how do you know this? He replied: My knowledge about
my place is like my knowledge about your place. I asked: May God bless you, ~ '-L.!..11 ~~ ~ :Jw ~Ji1 i.!.b.14'i ,~~ ~i_, :lo.'.:...lS .l.!.Li~ ~ ~~
what is the location of my demise? He replied: The distance between me and
you is very much; I would pass away in the east and you will die in the west. I .~ JT_, ~i ~_,....)_, Ji1_, .~~ :~ ·"':-'.;..J4 ~_,,.;J J.r-J4 ~"'°i ·~J
said: You are right. Almighty Allah, His Prophet and Aale Muhammad (a.s) are
most knowledgeable. After that I tried my best to allure him to Caliphate, .4-...4.i ~ ~j W ~!_,.... t.._, ~')\;JI~ ~j_, ~~I u~
official posts and other ranks, but he was not allured and did not accept.
81- Muhammad bin Abdullah bin Hasan Aftas said: One day I was drinking ~ ~-' LoY.. 0yiWI ~ ~:Jt,; ~~I ~101Jil~ 01 ~ ~-'.J-'·"'
wine with Mamun, till he became intoxicated; his friends left, but he retained
me. After that he brought out the slave . girls and they played musical i:.r.~-' ~.;I ,p,- (_.;>-i ~
'
'~I_,
-
u t.. .,l; ~ .r1 o.b:- i... '-'I ~ ti .c... .b:-i I~ I . ,;,.. '-'I "
. .r--' • .r' I..> •

instruments and sang. Mamun said to one of them: If you had only sung for one
:J_,A; uGt! .L:.kS.,.., .L ....... ~, W JiL· ··~
.• .:._ 1 J'-:~ ... -
I.SU,~_,
who is settled in Tus. The slave girl recited the following dirge: 1- Being • l,,,,'.J-'!I,,,,' • .J

quenched with the land of Tus and one from the progeny of the Prophet who is L; j> . -4..1 '...5~k
L:J i...:o-• '2,41
,_
~ .· -
II 0.r-- I,,,,'
I
1..-..W
•1 - I •.
'-t'! ~
. ., - LI
,j-1'. _, V"' ~ I ".
~
located there, who has left grief and sorrow for us. 2- I mean Abul Hasan, who
is the hope of all. He has right on all who express their grief and sorrow.
Muhammad bin Abdullah says: Mamun wept so much that I also started crying.
After that he said: Woe be on you, Muhammad, do the people of my house and l .. j • ·l.jf~1 5J1 'JJ':::. .1,,..-• < ,
v- ~r.. . '-?. ~J . - \ll ~ '':1~1,j>- ~ ~ :.JJI ~ ~ ~ Jl.i
people of your house consider that it is my duty to appoint Abul Hasan as heir
apparent? By Allah, if he had not died, I would definitely have appointed him ~~ .r~l
.
IL i:y ~ _;>-i _,J 0i Ji1_, ~~~I ~j ~j 0i ~ 1... j
. -·if J ~
-
as my successor [whereas it was Mamun himself who got the Imam martyr~d],
but he passed away so soon. May Allah curse the two sons of Hasan; Abdullah l: :~Ju~ .ojl.:;j 4~ ~I ~I oj->_, Jil ~ Jil ~ ~ _y ~i .r.?- ,~ • , J
and Hamza, who killed him. Then he said: 0 Muhammad bin Abdullah; by
Allah, I am quoting a strange tradition for you. K~ep it confidential. I said: ~" ~ 1! I • 11 • I • • I:.' . -<"" • •
~ '-?. .!.J ~ '-° • ~ • ~ ti ~ ~ ~ d:; ..b-'1 Jll_, ~I ~ 01 ~
•1
i,.r.-A _,.._
Chief of believers, what tradition is that? He replied: When Zahiriya became
pregnant with my son, Badr, I went to Imam Reza (a.s) and said: May I be your ~ 0-! i..s"" y ~I ~i 0i ~ ,.!Jl..lS ~ :~ ~ ~i J...l:-! 4.:..f'lj ~ W :Jl.i
 122 Book of Occultation
Kitab al-Ghaibah
123
ransom, I have received information that Musa bin Ja'far, Ja'far bin
Muhammad, Muhammad bin Ali, Ali bin Husain and Husain bin Ali (a.s) used
lj~ i~I ~ ~ ~ ~l.J ~I~~.J ~ ~ ~.J ~ ~ ~.J
' Jo resort to divination 46 and did not make any mistake in it. You are their
successor and their knowledge has come to you and I am also too much fond of
~ J..-:.riU.J 'r"~ 0~ L. ~ ..!.l~Ji_,ijl ~J ,::.JJ .0~ 'l'.J _r.kjl 0J.r:-.k
Zahiriya and don't prefer any of my slave girls to her. She has had many
miscarriages. Do you have any solution for this?
~ .!.l ~ ~ ..kA.....:. l.!Jj.) JS" ,0.r .r.f- ~ ..l!J '':?)~ 0-4 l..l> i 4-:Js. i..l!i ~ 0-4J
Imam Reza (a.s) said: Do not fear miscarriage. Very soon Zahiriya would give
birth to a healthy child that would resemble its mother the most and the ,LJ , ~ ~ l...o')U. ..WJ !"" . ; '~ ;.r j-.;,.;; ';/ :Jl.49 ~'l? ~ ~~ ~~
Almighty Allah has added two things in his creation and it is that it will have an
extra finger in both its hands and feet. ~ J ~J .Fa·~ ~I o~ ~ '~ .r ~ ~ Jil o~lj ~ ,4,44 ~WI yi
I said to myself: By Allah, thi~. is a good opportunity that if the circumstances.
proved against his predictior~ . I will remove him from heir apparency. r-li .c...l> _?~ ~ ~ .r\rl ~ ~ 0! !;..p) ~IJ o.L. :~~~.~~I
Therefore, I was eager for this delivery till Zahiriya got labor ·pains. I said to
the nurse: After the delivery, bring the newborn to me, whether it is a boy or a 0lS lyS.) lA..UY. ~~JI~!:~~ ,~~I ~J~i ~ tA.ri ~yi J)
girl. [After sometime] The nurse brought to me a newborn child with the· same
characteristics and the boy was glGwing like the moon. [Seeing this] I decided ._s
.
~cl.its°''~. )IJ ..WI
"
~lj ~~ J LS' i~L• '-?
, _:.:j' j ..l!.J ~L 'l'I u ~" W
- • • ·~
:.·'1J '1
that I would leave Caliphate and all the matters of governance to him, but he
did not accept. I gave my seal ring to him and said: Please take the matters of ·~ ~~ ~Jlk; ~ '~! ':?~ ~ L. r..L.JJ -1!..~ .r~' :.r ~_r:.i 0i u~); ·f.:?J~
governance in your control and you have precedence [in Caliphate] and I will
not oppose you at all. By Allah, if he had accepted, I would have done that. 47 ~ .,J 0i ~Lu 'i..LWI uiJ ,~'"j.;;. '.._:.. d.1:. ~1;. '
. loo:' "
...\11 .J".
.J
~ :~ ,~"l:>JI .WI " .
.. " ~~
82- Like the incident of the Imam with Hababa Walibiyya, owner of the pebble
on which Amirul Momineen (a.s) placed his seal and said to her: One who .~
places a seal on this pebble is an Imam.
:41 Jt;J i':>Lll ~~;JI .J:'4i ~ c;1 ~I ol.a>..ll ~L.,.:, ~1)1 ~4> L ~J .AY
Hababa survived till the Imamate of Imam Reza (a.s). The Imam placed the seal
on that pebble and Hababa witnessed the placing of seals by respected ancestors
of Imam Reza (a.s) and Imam Reza (a.s) was the last Imam Hababa met. 0-4 i..l.A; i:r u~ ..l!J 'l+:-9 c;k9 i':>Lll ~ \..,.;)1 i~i J! ~J .,\..! ~ 4-.:9 t10-4
Hababa passed away after meeting Imam Reza (a.s) and the Imam gave his own ~Jo~! ~w ~ u\..J ~ 0-4 ;t>T i':>Lll ~ .JAJ '~ IHJ i':>Lll ~ .iJ~T
shirt to serve as her shroud.
83- Same is the incident of Imam (a.s) with Umme Ghanim, the Bedouin lady,
·~~
who owned a pebble, on which Amirul Momineen (a.s) had placed his seal; and
all Imams till Imam Hasan Askari (a.s) placed seals on it; her story is also well ~ 0i-4j.JI .J:'4i l+:-9 ~ ~1· ~ i o~I ~L.,.:, ~l_r \11 ~~ ii L ~ l.!JJ..15"J .A'r
known.48
If for our master, Abul Hasan Reza (a.s) and respected Imams fro n1 hls ' 0 J~ a_;Jfl-4 i':>LJI ~~µI~ i:l-j 0\..j Jl W\fl )l..... o~ ~J \~I •
descendants, there were only these two evidences and statement of Amirul·
Momineen (a.s) to certify their Imamate, it would have been sufficient for one ~LAI~ i~I ~ o..UJ :_ro w\r1J i~I ~ \..,.;)1 ~I ~j l;\l~ ~. ~ )!
having awakened conscience and justice.
·4-0.i ~ ~ i .~ 4: L.45""· dl~ ~ 0 ~ r+-°\.. l ~· ~;JI .J:'4 i 0-4 ~ ~ ~'l' ..UI
 124 Book of Occultation
125
Objections of the opponents with regard to the birth of
Imam Mahdi (a.s) .;_,y r~ LS". i ~I 41.. ~ ~ t..s""'.Y' ~.Y' ~ l; f ~":)S' ~ ~ ..U :J.i 0 ~
' Objection: It was mentioned in your discourse that we know the death of Musa ~ ·~ 1 ~ ~ ~ ~ r-1.i.ii ~ t;! : J~ 0i JW ~ i~I ~ o~J ~i
Ibn Ja'far, just as we know the death of his father and grandfather. In the same
way, one can say: We know that Hasan Ibn Ali Askari did not have a son, just ~I ~J ~TJ ~Ji!~~~ r-1 <lii r-W W- 'J ~ o_rs, .J ~ r-1.i.ii r-W
1

as we know he did not have ten sons, just as we know that the Messenger of
Allah (s) did not have a son, who outlived him.
.JJ.J'° ~ ~~ 4..aJ
If you reply to the objection and say that if we knew the former of the two the ~ c.ii j~ '1LS"~~~~0i j~ W _r:-\11r-WLSw..b-i~_,l r.ill 0~
same way as we know the second, it would be impossible to have a disagreement
on the former, just as it is impossible to disagree on the second; your opponent
If!~ J 4 )·~I 0-! ..L..>...o u _,_.. ~ }J J~ 0i ~~ J:i ._r:-\11~ ~".)\:;JI
can also say that if we knew about the death of Muhammad Ibn Hanafiyyah, 4.:1&- ~I 0-! ~ 0-! ~ u _,_.. ~ LS i ~I ~ ~ .J! t..s""' yiJ ~
Ja'far Ibn Muhammad and Musa lbn Ja'far in the same manner, we know the
death of Muhammad Ibn Ali Ibn Husain [Baqir], there would not be any dispute ._r:-\11~ ~ 0i ~ r-1 LS w..b-i -~~".)\:;JI ~J W \~I
in the former just as it is not possible to have a difference on the latter.
'JJ ~1.,JI ~ ~ yi ~ OJJJ...,p ~ 0i ~ '1 ~..UI ~WI if ~'1}:11 o~':iJ ~ l:.l9
I

Reply: To prove the negation of the birth of an offspring is impossible in any . -

situation. It is not possible to claim that someone, who is not known to have an u-11 ill~~ C::-.r.. W!J .J ..UJ '1 ~j ~ 0i ..UJ .J ~ r-1:r-:9'-/'J.J..0i 1..b-i ~
offspring, does not have an offspring. Such claims are made through
likelihoods and conjectures and circumstances indicating that if he had an
~IJ..UI ~_y.J...; ..Li _.".>Ll.JI 0'loy:>- ~f'J ~ ..UJ .J 0\.S"' _,l .i.i4 o).•\llJ ~I ~U:.
offspring, it would have been known and its news would h(!.ve spread.
.~ ~1_;.\r ~~'1Ji 0L.S J!
However, many a times, prudence dictates that men of wisdom and letters hide
their offspring for various considerations. Many kings hide their offspring for or ts"\11 o~ U:. ~ _rlS ill,; ~ "4-J ..LiJ \ilLl !J ~ u _,>- ~ if .!l).JI ~
fear and for compassion for their progeny. This is observed often in the practice
.a.9J~ ~J~iJ JJ\11.!l).JIJ
of Persian emperors and kings of antiquity and thefr stories are famous. People
sire sons from their concubines or from their wives they have married secretly, uy:. O~J "'-! ~ ~ l_r ~ (_J} ~Ji o~\_r" ~if ..UJ .J ..UY,. if (.)"'L:ll ~J
so they reject and ignore their progeny, fearing enmity with their other wives
and children. .o~WI ~ 1_2 ~ Y.. ~i ~,;J i.:JWI o~':iJiJ ~JJ ~ J...o _,..a:>JI r_.,iJ if
It is also not uncommon amongst people. Some people marry a woman of low .j ..Ll.r.9 JjWIJ ).ti\11 ~J,; if~J ~.r.JIJ dJ.rJI ~ ~~ oir~ (_J?.. if (.)"'L:ll ~J
social prominence and class, while being from upper echelons and when they
father a son from her, they consider it a challenge to their distinction to
attribute it to himself; so they deny their relationship altogether, and some of
them pity and offer that child some of their wealth. Sometimes a man of a low · . .UL. if~~[.~ .i f ~J
rank marries a woman of a noble family, because of her infatuation and without
~ ~ 4:..1.S~ aJ;:,.J ~_;;, ul,; oir~ (.Jfw:9 ~ ~J~i if 0~ if "-""L:ll ~J
the knowledge of her family, either because her guardian does not exist, as
many jurists allow; or the ruler has taken over her affairs and marries her to LA.ri J~ Ji _.L+U'I ~ _rlS ~..L ~ ~J ~ ~ ~J.k 0~ t..i ~i if ~
him. When a son is born from him, though the boy is healthy, she disowns hi~,
because of her pride or because of fear of her guardians or elders. · 0-A uy:.J ui ~ ~J ~ ..U)1 0~- .u ..u~ ,JbJ1.r"U; ~ ~J;.:s r5'bJ' ·
Many other reasons are conceivable, which we will not mention to . avoid ·~~I~)"~ J_,hi '1 ~I ~l:-i'il if ~,; ~J ,~jJ 4Jl:JJi
lengthening the discourse. Therefore, it is not possible to negate fatherhood
altogether. We can know that only when all the aspects are immaculate and it is 'J o,;j ~J ~ Jl_p-YI ~\.S"'· 1,;1 ~ t.. r l.o..i1J ~ o~':i_,ll ~ _.u-~1 ~ ~
 126 Kitab al-Ghaibah
127
known that there is no encumbrance from declaring fatherhood - only then th
negation of fatherhood can be known. • Op. \A:j\ ~ ~ i.!.IJ.; :r t Le
• , Our knowledge that the Messenger of Allah (s) did not have a son, who
L:..1- W o~ W~ o~ ._pl&:. J.I rLJ .JT; ~1~ Jil ~ ~ ~ iJ .i.;~ ~ t.,.l;
outlived him is due to our knowledge of his infallibility and his Prophethood,
and that if he had a son, he would have made it known, because there was no t.4~ ~i ~J ' J411 ~ ~ dj·~ 'j .i_;:'J 0~
0 ..UJ .J 0lS' }J ,i;~J ~
fear in making it public. Moreover, we know through consensus of Ummah that
he did not have a son, who lived after him. The same cannot be claimed with .o~ ._pl&:. J.I .J ~ iJ .i.;f ,_)s. '-,.\fl
respect to the offspring of Hasan (a.s), because Hasan (a.s) was interdicted and
was practically a prisoner.49 There was much worry, concern and fear for the · i".>WI ~ ~I 0\J i".>WI ~ ~I J.I ~ 4-! r-LJI ~~ i:,ii ~ 'j i.!.1.J,; j:..J
offspring, as it had been a known and famed article of Shia faith that the
iJ-4 _r.:;IJ ~ W ~ ~~ ..U.,JI 0LS'J V"'~I ~ ~J ~ J~lS" i:,ilS'
Twelfth Imam was going to establish the Order for termination of regimes;
therefore, it was necessary to keep his birth confidential. ..jl>-J a.J~ '1 ~ ,_,.J.b.. ~ ,JJ..UI 4..llj)' J.r.JI Jo \f~ ~WI JA _r..s;. .jWI i:,ii ~l.
So Imam Hasan Askari (a.s) concealed him even from his family members, like
Ja'far· Kazzab, his brother, who was eyeing his inheritance and wealth with ~~I ~JJ oL~~d i.!.IJ..ill JIJ'4'11J 01~1 j ~ <.>..UI .i...>.i ;__ < ~j . t •• '1
":?C-- . ~ ~~
greed. Thus, he hid his son and doubts with respect .to his birth were caused. It
is not warranted to analogize the negation of having a son to the subject of ,.i;.:l'JJ
knowing the death of a ptrson, because when someone dies, the deceased is
seen and known, and his death is known through the circumstances . and other ..j.r: \ >-1-- ..UL.!..A ~I 0~ ~ J'4 ~ Lr4..:,,J'4 ~ 4-! r-WI &.l.&:..:l\ ~ '1 i.!.IJ,; ~J
r-1v-4_r.>-f1,;µ dj,; Jl oTJ :r ~ ~ 4.11..UI 1.:.d.)L. y~J ~y ..IA~
evidences that compel anyone who sees them into conviction and when he
oJAL!.:. JbJI
informs someone who has not seen the deceased personally, he would .be
compelled to conviction as well. iJ-4 ~_r!JI i~ ~I~ &.l+WI J~ Le J:..o .~_,.JI~ J_,,AJI <->.r:-J ~! ~IJ ~
The parallel analogy of the two situations is like the edict of the jurists that
witnesses can only testify to prove rights, not to negate them, because negation 'il ~ ~ i ~ '1 ~I 0'1 ~ Js- '1 J_,b..11 ..:.i~l Js- i _,A; _0i ~ w1 ~I 0i
is not subject to observation, unless it is based on an affirmation. Therefore, the
difference of the two situations is clear. so .dl..U ~rJI ~ J)JI 0~ u~! ~ 0lS" 1,;!
If it is said: The merit is the same between the two scenes, for in case of death, ~l_,A.11 w ~ j.::--)I ..IA~ J.9 u .,.JI 0\J ~yJI ~ '-:?_,_.; o~WI ~ 0~
JAL!.;
many a time it is observed that the man is dying, just as midwives witness the
birth of a child. However, not everyone witnesses the death of another man, just ~Jo~ o~'lJ ..IA~ -l>i JS"~ .i_;j w o.r.(s:- JL.4:>1 ..IA~ -l>i JS" ~J o.:l'l.,JI
as not everyone witnesses the birth of a child.
The best a man may know about the death of another person whom he has not .s._...; ~J OJ~ 0~ 0i o..IA~ ~ iJ \,;! o~ u ~ iJL.;)'I ~ ~ ~ Le ~j
_r.!

seen die is to be his neighbor, to know of his malady, visit him during his
sickness, then learn of his worsening condition, and then hear wailing from his ~Jo)~~ ~1)1~r4j.J'° ;r ~~I ~J ~;- o~ ~ ~ 4j~~ ~ .:l.:l_?..J
house, while there has been no other sick person there. Then he sees the family of
the sick neighbor sit in mourning and observes marks of grief and loss on their ,.--4: ,._; ;;~u; ~ t.r:Jl.J 0f'-11 .;l:T.J .. !;rJ.J .JAi ~.Jo~ ~.r .;f..t.11 i),0~
faces. Then his inheritance is distributed and a long time passes while no re.~son
can be thought of that his family would proclaim his death while h~ is alive. ·~ _,AJ 4jy J~! ~ ~ _;.-4J.A'J ~ 'iJ ..V.~ 'JJ .JL.)1 l..P~ ~~I~'
The same is true with respect to birth, since wome!l witness pregnancy and talk ~ ~J 4..A _;>- ~lS" 1,;1 ·~ dl--4 :)~J j....>JI 0~~ &.l...:JI 0\J o~'l.,JI ~ o-49
about it. Especially, if she is the honor of a nobleman, people will discuss the
condition of such a person. If he courts a concubine, his visits to her will not ~ l+:J! o.:l~ j ~ ~ ~Ir-JI ~ ~ 4.:,J~ ~11,;!J 4.l:.. Jl.J>~ V"'L:JI ~~
 128 Book of Occultation
Kitab al-Ghaibah
129
remain a secret; and when the child is born, people of the house will exude gaiety
and jubilation. People will congratulate them if the family is prominent and news )~I~ 4J10\S 1,;1 ~l:JI ~6_, )..UI jAi ~ JJ,r-11_, ~IR ~).,..JI ..u_, 1,;1
will spread; and according to the prominence of the family, people will know that
·such and such has sired a baby, specially so when it is known that there is no .wi'~ 1,;1 L.._:;... ~) _,... ..u_, Jj d '-"'l:JI ~J OJJ.i 4..l~- '-:-->" ~ .::_,~_, l!Jj,; _r.:il_,
objective in expressing that a baby has been born to' him or not. So when we r-3-' ..u_, .J ..U:_, .i.;i~ 0i i.} d' _;. ~
. .J ..UY..
consider this, the ordinary behavior is same in both cases; and if Allah should
desire to supercede the ordinary behavior, He can do it in either of the two.
~ ~ ~~ ;;~LJI ~I~ 01_, "I_,_~~_,.JI~ I.Aili~_, ;;~WI~?I~
It is possible that He may disallow through certain encumbrances, the pregnant ;;.ul.!.. ~ ~1_,_.:JI ~ ~I ~ 0i j~ ..L.9 ~~ _r=o:-\11 ~ ~ Lo j:.. L..A..b-i
woman to be seen and her delivery not to be attended, but by a few who are as jL.S::.. r:..r-4 ~I~~ Oy4i 0L..:.S"' ~ ~ u-oJ:. .;)~ ~1~.;)~J~0i if'J j.i6JI
trustworthy as themselves in safeguarding their secret.
It is equally possible that a man should become sick and visitors visit him and
~ \11 o~ ~ i:r ~1 y':JI ill~~~ ~J 4-:9 ..b-i ~ ~.)'! _,j ~ lli Jl o~~)I
when his malady worsens, his death is expected and hope is lost in his life, .J:.o 0.,..W1
AlJah transfers him to a mountain top and places in his stead a dead person who
~ya c3.f-' .Jl> ...l:..!.11,;~ o~l_y .i.:Jl ~~.?.._, 0l-i)'I d'_r-J,, 0i j~ .i,;~ l!ll~ j~ LS_,
looks like him. Then through encumbrances He disallows him to be viewed,
except by trusted individuals. Then the corpse is buried and his funeral is ~ ~I rJ' 1_? ~ ~ ~ .i.;~ ~ J ~ w Jl ~I .i..1.4; o.;l:> rJ' u-:,Y., 0lS"J
attended by all those who expected his death and had lost hope in his life, all
thinking that the one, who is buried is the one who was sick. 0-4 .i.;j~ ~-'~I 03~ ~ ~ ~Y.. ~ ~1 o.;.al!..o rJ' IA.r-'"-J j$-1.,..:J4 ~
Many a time, it is possible that a man's pulse and breathing ceases, and then .J:lJI ..D 1,; y. 0_,; J.J I 0 i ~ H o.; l:> _,:>:- .r.. ~ J o.; _,... c!.fa.. 0 lS"
Allah breaks the ordinary norms and takes him away from the people, while he •
is alive, because a living individual needs pulse and breathing in order to exhale t-;1 Lo ~10~ ~ Y.J ~ Y-!J o~WI ~I~-' .w:.;_, 0l-i)'I ~ ~ jjJ
burning gases from around the heart through inhaling cool clean air, to cleanse ~ c_J.r-1 ~\..p ~J4 "ly. Jl>-~~ ~I Jy- k.o o.;=-.-JI wl)>~.~I cl_;>-)' 4-:!1 C~
the heart. It is possible that Allah creates coolness in the air surrounding the
heart so it may act instead of the cool air that enters through respiration and it is .,I~ i.S~ '-?~ 1- ~4 J~I "l~I ~;;~_,_)I if ~I~ 0i ~ J.i_, ~I
possible that He arranges that none of it may burn, for the heat that is produced 0~ "~ ~ J~ ~~ bJl: l~l ~4 J..L>-JI "l~I 0A9 ~l: 41>~ ~J4
therein is killed by that coolness.
.;;~_,_).4 i _;;~~~I o}rJI
We would reply: First, we say that no one who believes in occultation has to
take recourse to such nonsense, unless he is deprived of proofs and unable to 0LS i:r ~1 wul_;JI ooh j:.o Jl ~I~~ rJ' L~ ~ .i,;j ~_,j Jy¢; lii ~l~I_,
refute a strong doubt. We will discuss this objection on the grounds it has been
articulated and will say that the way mentioned for knowing someone's death is .W:..O ~ .r.. ~ ~ i~I i:r ~ .r-'"- ~} ~ ~1.r..1 if' I?,~ ~I rJ' L....U..
not always correct, because sometimes all these elements combine, but the lie is .w~l:JI_, w~_,..,:jl ooh j:.o Jl ~ l!ll~ ...c.iJ
revealed, because the person who displayed all this had a smart objective. He
pretended to be sick and goes to his family displaying all that to test those who 0l_j)'I w .J-'° ~ ~ '-?lJI ~)JI rJ' _?~Lo 01 J~ ~Lo~ l!Jj~ ~ ~ ~-'
profess obedience and loyalty to him. .,+t;i ~ 0~ 0~ Jk~ if' ~J ..ill~~~ Jj .i,;':J 4::-J ·JS'~~ v-:1
Cases similar to this have happened many times in the lives of kings and
philosophers. Sometimes people consider heart attack to be death; then the o_,;.. Jl~f ~~. ..ill~~ J~~ .ihi J! i~-' ~Jk:JI ~~~_;...ill~
mistake is revealed. This is also evident in public behavior. Death is only ~ J>---4 ..tSJ ..ill~ J=-4 J! "~..JIJ I~ ..Dµ1 ~ J.i_, ;;rl _,i ~l1~4.1 ~·
known through observation of cessation of sensation and suspension of pulse
that lasts for a very long time. Many other signs, known through experience, i~ 4f l.!)J~_, Jb~ if'~ r1 l.!)j~ ~ .)_,~ ~ ~ ~ .'.>~ ~ L.a:i
can be included, which someone who has experience with the sick and has LiliJI dJ~ ..r::--:,.J ~I~~_, ~I tLl;.)J ;;...uW~ w.r-JI ~ W}J wl~W~
treated them knows.
.dj~ ~ ~Jl..J ~_,..JI ~.r:- if ;;~W~ '-4).- wlJLoi dj,; J! ~L.,Q;I ~J ;;~
 130 Book of Occultation Kitab al-Ghaibah
131
Same was the case of Musa Ibn Ja'far (a.s), because he appeared before
multitudes of people, who cannot fail to discern his condition or be confused by ~ ~ ~ ':J ~..lJI ~I~ R j 41.i~ i~.JI ~fa,- iJ. ~.J'9 ~b,. 0 J..J
' .his situation. The suggestion that Alfah may take away a person and bring
another who looks like him in his place is not at all correct, since this shuts the •.i..l!.. ~~I J_,>.) ~ j~ ':JJ JbJI
doorway of reasoning and leads to doubts in observations and that all that we · IL 0\r ~ ':J .J...oi ~ ~ ~ ~ ~J ~
_.:._.'I .Jil ~ 'M M
0i .)~
. 41.iL '-3.J'J0
M

see today is not which we saw yesterday, raising doubts about the death of all
the deceased and advancing the belief of extremists (Ghulat) and downgraders ol::,i.; ~..1.JI .J-A ~ ol~ Lo~ 0iJ .:.il..u.WI ~ d.!Ji J ! ~.)Y..J 4.1.)\rl ~4 ~
(Mufawwidha) who denied that Amirul Momineen (a.s) and Imam Husain (a.s)
were killed. A line of reasoning that leads to such absurdity has to be specious. l_,.Q.; ~ ..lJ I 4....o _,A.JIJ o')\;J I ~.l. ~ &. ~J .:.,, I_,,. \r I ~ .:.,,_,,. ~ d.!J I i ~J V-- \r 4
The assertion that Allah causes coldness in the body around the heart, which 0i ~ill.)~! L>.)j LoJ ijLJI ~ ~1,y-J iyWI ~ ~j.JI .r.°j ,y- j:i!I
acts instead of air, is a mere wishful effort of pretending to know medicine. It
encourages doubts with respect to the death of all who are dead, as we .~40~
mentioned. Besides, as. per medical principles, the motion of the pulse and
veins originates from the heart, and fades only with the fading of natural heat. ,:r ~~ &-1~1 ~L:.. ~fa.. L. o.)J_r.11 :f ~I JJ>'...)~I J>b ~ J!I 0i "3li L.J
When the pulse ceases, the fading of natural heat is inferred and thus, death of • •
the subject. This is not dependent on inhaling. Therefore, physicians examine ~ 01 ~ ol:.li Lo~ .:.il.,.-':JI ~ .:.i_,.. ~ d.!JI J! ~.)Y.. dJ.) ~J ~11.f'r
the pulse when respiration stops or it is weak. Therefore, his argument and 1,;µ ~)..}JI o).rJI 0~ ~ L..;lJ ~I :r .:,,\,;~_r.llJ ~I .:,,LS'"'.;>- ~I 0jl.9
analogy to the birth of a child i.s shown to be refutable.
His claim that births of children become well-known is correct only within the
I
~ ~__,.;~ dJ.) ~Jo..;_,.. clJ.) ~ ~-' o).rJI 0~ ~~I .:,,LS'"'.;>- ..lii
supposition he mentions; that the birth be at the house of a nobleman, who has
proclaimed expectation of the birth of the child and there is no reason he should .o_,ll.9 L. ~ ~ _,j ~I llki;\ ~~I J! 0~ 1-4J_, ~I
hide it. However, if we suppose that for certain reasons, which we mentioned,
the nobleman hides the matter and keeps it a secret, it is not necessary that the o..Jl.9 Lo~ _r'11 W) id--4 ~ ~ r'11.;~ :r o~.)I L.J dJ.) ~ o.)':J__,.11 ~ J
birth will be known at all, let alone be well-known.
l:_.;,) ~J <Lil.:S'J Of-' :r tl_.o ':JJ OJ~!~ ..WJ ~ ~) ~1 0~ .i,;j :r
Besides, the Shariah allows birth to be proved through the testimony of a
midwife and a verdict is issued on the basis of her testimony, whether she is ,o.;~l ':JJ ~ r-WI ~ ':J ~ L:...ti ~I vPIJ-'JI ~ O~J 41.il.:S'
dead or alive. When this is allowed, on what basis the testimony of multitudes
who have narrated the birth of the Master of the Age (a.s) and have met reliable ~Ji l;:>- <Li§'~ 4J~ ~J ~W_ I J~ ,- .·! 0i ~I J.i u.:JI ~ o.)':J_,ll 0i ~
men who met that sacred entity is rejected? And we will bring the narrations
from those who have met him. The opponent has expressed indirectly that it is oJ..u.Ll_, ijLJI ~ _r'11 ~LP o.)':JJ 1~ :w-4 J__,J J.A:, ':J ~ dJ.) j~ I.)~
possible that a reason may rise, requiring expediency that when the child is
born, Allah transfers him to a mountain top or another place, where he can
.u l.Q;J I :f o..Lt. L!:. ,:r IJ ..Lt. L!:. J
• ' i .
remain unknown and where no one finds out about him. Although since he
applies the same analogy to death also, we have already explained the
~ ~ _rAJ,, 01 Jlj-JI ~L,.:, j4-I ..l.i_, •.J ~ _, oTJ
•
:rs- di;~ Jl:> ~ I .)JY ~J
M

distinction between the two occasions. o_ri ~ ~ t!' .,.- Ji~ w Jl .iii! ~ 0i ..UJ 1.l! 4-ii ~I~ vPJ~ dJ.)
M '

Refutation of all sects, which believed in lmamate of _

. ~~I ~ ~I ~ J.iJ u _,.J I ~ L.; J~ ._ill.) ~ i )i W !J ..b-i ~ ~ ':J'J
someone other than Master of the Age (a.s)
The other groups that have disagreed and professed the Imamate of someone ~ ~L.~ 1__,.ll.9 ~..UI ~~LS'"' o_d;. t.L.~ 1__,.ll.9 ~..UI, ~~I J}JI ,:r ~l> ,:r t..iJ
else - such as Muhammadiyya, who believed in the Iinamate of Muhammad Ibn
Ali lbn Muhammad lbn Ali Imam Reza (a.s) ;51 and the Fathiyya, who believed J._~ J. .iiil ..y:. t.L.~ 4-llWI 4-;.~ballJ iyW\ ~ W ) 1J-&- ~ ~ 0-1 J-&- ~
M M
 132 Book of Occultation Kitab al-Ghaibah
133
in the Imamate of Abdullah Ibn Ja'far Ibn Muhammad Imam Sadiq (a.s) and
proclaim the Imamate of J a' far Ibn Ali at this time;5 2 and like the' denomination ·~ J. ~ ;(.lA~ w_,ll 1..lA .jJ i")LJI ~ J.:il..aJI ~
' •that believes that the Master of the Age has been conceived , but is not born yet;
and like the ones who believed that he has died and then he will live again; and ;~ ..UJ:'. ~ ~ 0lA)I ~~ 0i WWI d.i_;lts';
like those who believed in the Imamate of Imam Hasan Askari (a.s) and
claimed that his Imamate is certain and the birth of his son has not been proved ·~ ~ ulA d l_,lli ~..Uts'J
and that we live in a time with no Imam; their words are very obviously false
for a number of reasons. ~~ 0
..UJ c.!l~J l:J ~ ~J ~I y. l_,ll.9J i")l.JI ~~I a...lA~ 1_,lli ~..Ut5'J
One of these reasons is their extinction. There is no one left today who believes
in these doctrines anymore; and if they had been correct, they would not have -
·0 r
.;.

perished.
Another reason is that Muhammad Ibn Ali Askari died during the lifetime of his :o~ J :_r 0~1 _,.A~ ~_,ii
father. Hi~ death was well-known and traditions regarding it are evident and
famous.
·d:'J.;1 W lA> 0ts' }J u~LWI o~ :rs-~ J~ Jl.9 ~ ~ .i,;~ ~IJ.;1 ~~j
Anyone who rejects them is like someone who rejects the death of anyone of o~U; ill~~ Jl:>-'11J .l_,.AU; L; y ~i c~ ~ ulo ~µ1 ~ J. ~ 0i ~J
his forefathers, peace be on them.
84- Saad bin Abdullah Ashari said: Narrated to me Abu Hashim Dawood bin 'i")l.JI ~ 4.i~T :r i...tA; :r u y ~.!I :.rS' .W.!1 :r 4.SJ.;u
Qasim Ja'fari that: I wa~ with Abul Hasan Askari [Imam Hadi] at the time when
his son, Abu Ja'far passed away, Imam (a.s) pointed to him emphatically so that :Ju '-?~I r--'WI 0-i .!1.Jl.!1 ~~..Hi ~..t> :Jl9 '-?_r:;,'J1 .Jil ~ 0-! ...lA...i '5J) .Ai
we may see his son, who had 1passed away. I said to myself: This is just how it
happened in the case of Abu lbrahim [Imam Kazim (a.s)] and Ismail Ibn Ja'far J.:iJ o.;J! ).~i 0ts' ~J '~ 1:1-j ~I cl9J ..::_.jJ i")l.J! ~ ~µ1 ~11:1-i -L:s- .::_:S'
that when Ismail passed away, Imam Sadiq (a.s) publicly announced his death,
so that no one may claim that Ismail or his descendants are Imams. J-:.9~ .~L-....! 4...a.SJ i")l.JI ~ ~1.r.! 1:1-j 4...a.9 o~ :J_;iJ ~.) fa'J ~!J ,~
Thus Imam Hadi (a.s) came to me and said: Yes, Aha Hashim, change of destiny - - -
occurred (Bada) with regard to Abu J a' far53 and Almighty Allah replaced him 4i .i.;~ ~.J ~ ~i ~ Ji I~·~~ 4i 4. 'r :JuJ i")l.JI ~~I y.i ~
with Abu Muhammad as He did in the case of Ismail, son of Imam Sadiq (a.s), -
after Imam Ja'far Sadiq (a.s) had declared him to be the Imam after him and J-A.J · ~.J i')UI ~ Ji!~ Y.j ~ J~ ~ ~ J:s-~! ~ .J I~ W' ,~
appointed him as his successor; just as you said to yourself, although it would be .
displeasing to the followers of falsehood, my son, Abu Muhammad is my '-4 oJ_;s. \5~ (.;A Ul>JI 01 ~ Y.j .0~1 o.;S 01.J ~ ~..l> W'
successor and he is having all that which the Shia society is in need of and he is
having the distinctive signs of Imamate, by the grace of God.5 4 .Ji ..4.>JI; ,;_.,~~I 4.lT 4A.4J .i..:J! ~~~
In this regard, there are exceedingly numerous clear and unequivocal traditions
and reports from the father of Imam Hasan Askari (a.s) with regard to him, ·~ l.:S:J I ~ _? ~· J_.Ju ~ i ")l.J I ~ ~ 1:1- f ~ ~ j :r ._,a.:.! ~J 0_?' l!..lJ ~ J '.:> 'J 1J
which we abstain from quoting, as it would prolong this book, although we
'
· J~ .Jil s.L.::. • I ..w
. w-
would mention some of them in the coming pages, if Allah wills. ti '- < ·. I •
I. · .
u' ~ .r ..r ...li ~JJ
As for that, which is mentioned under the explanation of the report that: change
of destiny (Bada) occurred for Almighty Allah means that Bada was effected in L. ~·~ J_,...ill l~J ,~ .Jll ~ l..L; :at-~ Ji I~ .J_; :r _r.>J! ~ lA lAiJ
that matter by Almighty Allahss and in the same way, in all the instances where
it is mentioned that Bada occurred about Ismail, it means that the Bada came ~l-1 ~ i'..l~ ljlS" ._rUI i'..l~ ,.Jil :r I~ .i,;j oL.iu ~L-.,1 ~.Ji I~ .i,;j :r '-}J.f..
 134 Book of Occultation Kitab al-Ghaibah
135
into being from Almighty Allah. As people w~re of the view that Ismail would
be the Imam after his father; but when he died, this belief was proved incorrect
• , and the Imamate of Imam Kazim (a.s) was fulfilled. In the same way, people
thought that after Imam Hadi (a.s), his son, Muhammad is the Imam; but when
he passed away during the lifetime of his father, it disproved their every view .o _,j;

and understanding. J-1~ ~_,ii ,.,U>.:-" J~ ~ l:AlA ~J i")LJI ~ ~ ~'; ..UJ ~ <lil Jl.9 if LJJ
As for the saying that Abu Muhammad did not have any offspring and that
there is a hidden conceived baby, who will be born: It is invalid, because this
.~.) .:lW ~ ..liJ -,~! L- .r.. il..! if 0l.. jl )>- J! ':fo.:lY., l..iA 0'1
suggests that this age is devoid . of an Imam of guidance and we have '"~j-A J>-9 ~ dJ.) ~ u4l..,)I _? J.;J .jJr--4 ..UJ .J ..UJ ..i.; d ~ J~ ljj ~
demonstrated the falsity of this. Additionally, we will demonstrate that he sired
•
a famous son and we will mention the traditions with that respect, which will •~I
invalidate this assertion as well. ~. o- • J-AJ '~ ij ..UJ i~I ~ ~ ~ tSJ~ jLl ~ _,....'1101 Jl.9 if t..iJ
As for the saying that the situation is confusing and it cannot be decided
whether Imam Hasan Askari (a.s) sired a son or not, and until the birth of his 0'1,rlol 0-" ~ ~ 0l..jl 0i if ol:i9 ~ ~ t...a:i .J_,ii ,~1 o.:l~J ~ ~ J}~'~
son is established, we will adhere to the Imamate of Hasan; it is also
invalidated through our assertion that no time can be without an Imam, because
~.,..9 ~ o..WJ o.:l~J ~J .o.rf uy ~LS" o~ ..L9 i")LJI ~~I uy
we know Hasan (a.s) is dead just as we know many other people to be dead, and
.~i
we will prove the birth of his son as well, so their claim is also falsified.
As for the belief that there is no Imam after Hasan (a.s): It is invalid due to our '10Lo jl 0i 0-" ~Lib~ J-b~ ~_,ii 'i")LJI ~~I~ il..1 ~ <lil Jli if t..iJ
rational as well as Shari proofs that no time can be devoid of an Imam. The
.~ _;;,J ~.Ji~ if~
belief that Abu Muhammad passed away and he will come back to life after his
death, is also invalid, because it suggests lack of an Imam from the time of his tG'i ,ol:..lS Lo~ J-b~ ~_,ii ,.i_;.JA ~~Jul.. i")LJI ~ ~ ~j 01 Jl.9 ;jA t..i~
death until Allah brings him back to life.
The argument, which is based on the tradition that "the Master of this Affair
.J~ .Jll ~ 0:.>' J1i")LJI~4,jl_;J ~J if il..1 if J.GJI )>- Jl <.S.:lY._
will live after he dies" and that he has been named Qaim, since he will rise after i ..,..A: ~'; Wl.9 ~ dJ u r-: L. ~ ~ r ';11.lA "-;->L,.:, 0i if ':foJJ ~ ~~IJ
he dies, is invalid, because first the tradition is not reliable, and even if it is
reliable, it can be interpreted to mean that he will rise after his name dies, that ~ ~ o_;S'~ ul.. 0i ~ .:ll) 0~ 0i _r.>JI ~) ~ ~~ 0'1 J.b~ ,u~ t.. ~
is, no one mentions him, except those who believe in his Imamate and then
Allah will manifest him to all. Besides, we have established that every Imam. ~ i ..,..A: ilo! JS 0i ~ ..L.9 L;j ~ 'J.GJI ~ .Jil 0~ ~l..1 ~if ~1 o_}' ~
who stands in place of a previous Imam, is called the Qaim.
.Wt;~ JJ';1 il..)11
As for believers in Imamate of Abdullah Ibn Ja'far, namely the Fatahiyya, an~
that of Ja'far Ibn Ali, their creed is wrong, because an Imam has to be infallible ~ 1.:.lb ~ J1~ ~.,ii'~ 01 fa.-J ~"k.411 if fa.-~ .jil ~ ~~~ .J_,l;WI t..iJ
and these two were not. Their evident actions, which contradict infallibility, are
~I .}l..:; u-=JI ~~I ~WfJ, ·.....o ~ L; < ~ I w L.)'I -
widely known and scholars have narrated them and they are present in books - - 1,,.1- ~ r J i · ~ ~~J if
and we will not prolong the discourse by quoting them here. Besides, th .1...-1\:SJllA <..LJ-1-: ...i: _,,.....,, _j-, , - l '11.1::: -· · •
f' , ,)""" ..J~ ~ ~ o.... _y;- y ~J ''"~ ~ 'OJr--4,
established principle, which is beyond doubt amongst the Shia~ is that Im~mate .

shall not pass from one brother to another, after Hasan and Husain (a.s) ~I~ 0:,.,_>i ~ 0~ ~ Ll..)11 0i :Ll;lWI ~ ~ ~r ~ ':fo..UI .J.,...WI 0i ~
Therefore, the Imamate of Ja'far, after his brother, is void.
.~~~~I ~j ~ ~ :1 Lol..~ J~t.; 'i")LJI ~ ~IJ
 136 Book of Occultation Kitab al-Ghaibah
137
Philosophy and wisdom of Occultation
Having established the invalidity of all these beliefs, the only creed that
• remains is that of Imamate of Ibn Hasan (a.s) or else it would follow that truth
is beyond this Ummah. When his Imamate is proved through this reasoning and
we find him hidden from people, considering his infallibility and that the duties
of Imamate fall on his person and on his shoulders, we infer that he has not
disappeared, but for a reason that .has . allowed it and a necessity that has
compelled him to it, even if we may not know it in detail. This is analogous to
the diseases, which afflict children and cattle, and the creation of harmful
elements, repulsive faces and ambiguous verses of Quran.
When we say: we know that Allah, the Exalted, is All-Wise and it is not
possible for Him io do something that is not wise and valid, we infer that there
are aspects of wisdom in these things, though we may not specifically know
them. Likewise, we say about the Patron of the Time that we know he has not
disappeared, but for a wise matter, which has allowed him to do so, though we
may not know in detail.
If it is said: On the basis of his occultation, we question your belief in his
Imamate. We say: If you cannot describe the wisdom of his disappearance, it
indicates invalidity of your belief in his Imamate, because if it were valid, you
should be able to describe the wisdom of his occultation.
We would reply: If it is fair to infer this conclusion from our position, the
atheist view must proceed from the position of all the followers of justice that
Divine acts, which are Sf(emingly devoid of aspect of wisdom, lead to the
conclusion that their doer is not wise, because the atheist says, "If He were
wise, you would have been able to explain the aspect of wisdom in His
actions." Otherwise, what is the difference between our a.s sertion and the
assertion of followers of justice?
If you say: "We first inquire into Divine wisdom and once it is proved through
independent proofs, we interpret the acts that are hard to explain on the basis of
His wisdom, which has already been proved. Therefore, it does not lead to any
contradiction of what we already know. And if the atheists do not accept His
wisdom, the discussion will transfer to proving Divirte wisdom that has already
been proved through independent arguments."
r..
;
We will say the same here that his ·occultation is secondary to his Imamate.
' .
Knowing his Imamate through independent proofs and realizing his infallibilit.
through other sets of proofs, we interpret his~ occultation and disappearance on
grounds compatible to his infallibility. Therefore, there is no difference
i· between the two areas.
138 Kitab al-Ghaibah
139
Then the opponent of occultation is asked, "Is it possible that the occultati
may have a valid reason that has caused it and a wise explanation that ~I :_r ~JJ lAL..:cil ~ ~ ~ \J~ I.Ji _;~i :~1 ~ ~l>....U J~ ~
prompted it or it is not possible?"
, -: I~~ IJ4- d_J_; 1.Jl5 1_;µ :.J J:i ,l.!Jj_; j~ :Jl9 (J~ ~l.!Jj_; j~ '1 ij ~_,j
If he should say, "It is possible," he will be told, "Then why does occultati
lead you to conclude the non-existence of the Imam in this time despi
j..A-' ~ iL.)'I ~Y1:" J ~~ '1 ~ 4J .!l_i..~ JU 0L. jl ~ iL.)'I ..lii 1.-. ~lb ~I~
considering it possible that it may have a reason not incompatible with t I..... - ~ - ·- Y1:" J
existence of Imam? Is it not like the argument of a person, who negates t ...)_r;.-.>-AJ JLu tL.aJI ~ ~ J! JlA1~1 i~~ ~y i:_,.o l.S.r:--4 '1! d}_; '-?~
wisdom, of the Creator on the , basis of pains and diseases of childre
uL°'11
· ;-..a.~· U--Y 0-AJ j ~"'
I - - .
-~
<"" 'I · 1. ''
~~ ~ ~ ~J tM-A~I. ~
•
0 ~ : 1•1 · · •
notwithstanding his acknowledgement that their pains and diseases may have . - ...._.. ' v -· ~ - 1.,1
·1 ·
.)~ ""'~
valid explanation that does not violate divine wisdom?
o~J 4J 0~ 0i o_i..~ L ~L:.JI JW~ Jll>-J r4~ ~ JW .i.;i J ! ul+!~I
Or the argument of a person who argues on the basis of the superficialities
'ambiguous verses' 56 that the Almighty is similar to physical bodies ahd creat ~~I ~J -L;:>- _,:jl_, J..WI_, ~I Jily ~
the actions of people, despite his profession that these verses may have vali
interpretations that do not violate the principles of wisdom, Divine justic ~ ,<l!_. ~ ~ '1J. ~ .1~ '1 L.J ~~ .r~ ll.41 :J:j ,d}.; j,y;-i '1 :Jt; 0!J
monotheism and negation of His physicality."
oy,J ul+!L!.:.JI u4"5U 0~ 0i j~ '1 Ju:;.- ~IJ j~ 'J d}.; 0! ~ ~i
If he should say, "I don't consider this possible." He will be told , "This is utt
obstinacy in a subject, which your knowledge does not encompass, and yo ~lA _;Aly;~ 0fa 0i -Li 'lJ J.WI ~~j J.!lk_j- ~
cannot be certain in a question as such. How do you say it is not possible? Ho
is this statement different from the assertion of someone, who says th ~ .?~ i)-4 0_,;S:-;.; '1 ,,.:;!_, ul+!~I uL~I ~J <.; . 0 ."1 ·< - . . . l; -
. ' - J. ..r 0-" 1.,1~ ~ ·~ 4.$"'°J
'ambiguous verses' cannot have valid interpretations that conform to reaso
u~L!.:.JI u4°'11 o~ y. r-LJI ~! c:L::.:>.i '1 J~ :_r ~ L:..~ :tL; ,~ ~
and they must be interpreted literally?
If it is said: "We are able to explain 'ambiguous verses' in detail, and rather dl~ µ ~101J ,~~ 0LS' d.J~ ~w ~J ,~1 ~ ~ J. ~
the knowledge of a portlon thereof is sufficient for and if more than that ·
offered, it is merely complimentary." If you can satisfy yourselves with ,4-o .a&-~~ '1 ~ ~·.J-J ~I~~_,_;-.; i:_,.o ~ ~j ~
assertion such as that, likewise, we are capable of providing reasons for validi
of occultation and the wise purpose therein that is not incompatible with h'
. 4.o Lo)' I ~ l:S"" ~ ~.fo-4 ~ ~· ..li_, ,~ L.J 1.!Jj_; _?L J
•
infallibility, which we will mention hereafter and we have elabor~ted upon · J_,...o'll J.i~ i:_,.o o~ ~ i~I ~~I ~14..L.! ~ ~ 0i j~ ~ :J~ ~
sufficiently in Kitabul Imamah.
They are further asked, "How can the Imamate of Ibn Hasan (a.s) be proved a ':?~J ~~ '111..iA j.AJ ~~ ~ ~ 0~ 0i j~ '1 4..._~10~ J_,Ajl ~~I
substantiated by succession of rational principles we established, yet it can
said that occultation cannot have a valid reason? Is it not but contradiction? Is · u~L!.:.JI u~"SU 0~ 0i j~ '1 o.;j Js- ~I L J..WI_, ~pl~ J_,ill l.S.r:--4
not but parallel to professing monotheism and Divine Justice and at the sa
time averring that 'ambiguous verses' cannot have an interpretation th
~Jy.o\rl o~ J!~ ~J
conforms to these principles?" a...t..)'I u,r; ~ r-+- i~l 0ts" 'i~I ~~I ~14.o.l..! ~ '1 ~ :1_,m ~J
If they say, "We don't accept the Imamate of Ibn Hasan," then our dis~ou '

with them is with respect to proving Imamate, not the wisdoµi of occultatio ~l ~~ '1 ~ \UI ~ c..L.! ~ 6-J'l..Lll ;...,.£ J!J .~I~~ i~j 0J~
and the proofs of his Imamate (a.s) have been fully discussed and there is
reason to repeat them. We say this, because tlie argument of the wisdorn °
occultation of the Imam is secondary to his Imamate. However, before his Imarna
.,, .
·\

140 Book of Occultation Kitab al-Ghaibah

141
is proved, there is no justification to discuss the reason of his occultation, as there
,.:;.., ~ L.!.::...l 1 ;.:.., 4~ I o.>-':"J u..i ,I. ~ 4..::1:- J '} L.5" .i...::.....,S; ~ . _g ~ , 1! 1. ~ •
is no justification to interpret 'ambiguou_s verses', pains of children and necessity \ " •" ' • ~ i ~ J ~ 't"' .J:"
' of following religious duties before believing in One God and His justice.
. J..WIJ ~_,:JI u _,,; ~ tl.rJ4 ~10- J J\.4.b \11 i~!J
If ,it is said: . Does the inquisitor not have the choice to inquire about the
Imamate of lbn Hasan, in order to know its validity, or to inquire about the ~ ._:,~ i~I ~~I 0-!I J..ol..! ~ i~I ~ Jl;>J~ JWI 0l5"' '1! :J.9 0~
reason of occultation?"
We would reply: There is no such choice, because a person who doubts the ~I LL.!~~ if 0'i ,d)~ ~ Jl:>- '1 :l:.l.9 ~~I~~ F 0i ~J IA:iW if
Imamate of Ibn Hasan, the discourse with him must be about the explicit
narrations of his Imamate and one must provide him proofs of his Imamate. It is
'1J 4 4:L=- J...J'1..U~ Y,L..':.:JIJ .i...::.oL.! ~ ~ '-- i~I 0~ 0i ~ i~I ~~I
not rational to discuss with him the reason of his occultation while he doubts i~l ~ ':J! ~ ':J t_J.)11 ~ i~I 0~ ~I~~~ 0i 4:i d..::JI ~ j~
his very Imamate, because the inquiry of the offshoots is not sensible, but after
the authentication of fundamentals. We gave preference to inquiry of his JW ~..LA.ll ~ u~ J-:i J\.4.b~I i~! ~ ij F., 0i j~ '1L.5'4-J J~'i1
Imamate over the inquiry of his occultation and its Wisdom, because his
Imamate is based on intellectual matters that are beyond skepticism, whereas, ~J ~ ~ i~I i)s- i~I ~ ~L.! ~ i~I ~J W!J ,~\ ~ ':J ~j_,
the wisdom of occultation may seem obscure and confusing.
Therefore, to discuss the clear and the manifest is worthier than to discuss the
.J~ '11 41>-~ '1 ~ JY°i i)s- ~ ~L.! J ,~, 0~
perplexing and the complicated. This is parallel to our dialogue with the ~I~ i~I if JJi ~I ~1)1 J i~I Jl..a.9 ~IJ ~ ~J ~\ ~ J
opponents of religion, where we give preference to the discussion of the
prophethood of our Messenger over discussing their claim that their religion rLJ <LITJ ~ .i:lll ~ ~· o~ J i~I ~) ~ ~l>-JI ~ ol:.W L.5' ~L;JI
has come for eternity. Because the former is clear and manifest and the latter is
complex. This criterion is identically present here. blA :i~ _,.. ~ ILJ IL uP~J di~ 1 ~ ~ _;:. ~h t+~:il i)s- i~I ijs-
If they should argue back that there is a certain evil aspect involved in
occultation, this has already been answered that aspects of evil are conceivable,
0i ~ ~ iYLSJI ~ ..Lii ~I OY,-J j-4 ~J-~ ~11)~ 0i J! IJ:i~ ~J
such as that occultation is an act of oppression, lie, vanity, ignorance, or that it ~di~ jSJ l:i~I Ji~ Jj ~· Ji ~.l.S' Ji W1; ~§' ~J '-.!_,A.- c:431 oy:-J
leads to mischief. And none of these are involved in the occultation of the Imam.
Therefore, it should not be claimtd that there is an evil aspect involved in it.
I
·~' ~J ~ ~~ ':J 0i ~!.:Al.A~~
If it is said: Why does not Allah ·bar the people from reaching the Imam and
why does not He protect him in a way so he may establish his rule and our J-A Lo ~Jr~~ i J-4 ~J ~ JL> J ~! J~)1 ~ Jl>JI .Jll r:- ':J! :J.9 0~
grace is materialized for us? Just us we say about the Prophet when Allah· sent
him, He protected him until he had delivered the Shariah, it would be necessary <L.:.o ~ JW .Jll 0~ JW .Jll ~ ~! rLJ 11.ffJ ~ .i:lll ~~I J J_,ii L.5' t;J ~
that the Imam's case be the same.
.~ il..)11 ~ 0~ 0i · ~ 0~ :iY,_ ~ L.
We would reply: Protection is of two kinds. One is not incompatible with
conferment of religious duties as it does not compel the subject to forsake the ':PJ-!. __,..>-~IJ ,~\ .!Jj' J! ~ '10~ ~I 1:s94 '1 w.J.>.i :~~ i)s- ~I :ti;
wrong. The 'other kind of protection leads to such compulsion. I

And Allah has provided the first protection, as He has protected the Imam from'· '-! .r-;-J ~ ~IJ ~ ~~ ~ :.r4 r:- ~ ~ JW .Jll o..W ~ JJ~l! . .Jl~·J,!
oppression by forbidding it and by encouraging obedience to · him and
compliance to his orders and prohibitions and that he may not be disobeyed in_ ~~ L. c;::- ~ ~L: 0iJ orlJi if&-~~~ '10iJ ~J or'i :i~'11J ~lk
any of his orders and that he should be helped in all matters that strengthen his
rule and power. All such measures are compatible with conferment of obligations. r-!J l!.il~ J ~if~ l~p ~I Jl::. ':J l!ll~ ~ 0~ ~LkL ~J o.ri
 Book of Occultation
142
d d not take necessary measures for Kitab al-Ghaibah 143
If someone disobeys with this regard an oes his own and it is not the act of
this objective to materialize, he has done that on , "":-'_ria.llJ .<l..AJI.> J.,.i .:_re')~ J.,.i .:.r' ..;i ..li (..)~ "":-' _,lk...ll ._;,,,_,JI ~~\...~
his Creator. . . e literally protects him from his enemies
(:" y:.~I ~ ') dl..U ...;~.J ~.JS' ~IJ _..A.I~ ~J ~ J~ .:.ii _r~I
The other kind of protectton is that H . them incapable of oppressing and
by force and compulsion and. b~ ren~e:~r;; atible with religious duties, which .Ua.;L.. .:.i_,)..,_ .:.ii ~ ~I
disobeying him. Therefore. this is no ~ d thus religious obligations
require free choice in order to have meaning. an ' ...:.'i tr.JI t,PJ...! ~..:....ill~ (.Ji~ :J_,.c.; W~ ~J .JTJ ~ 4»1~~I L.\;
must be annulled. d l'
1h G 0 d must protect him so he may e iver . ..:... ~I ~J dl.ili ~ .:.r' ')! dJ.) ~.:.ii~')
As for the Prophet (s), we say at d' n religious laws except
't · not possible to iscer '
religious laws, because 1 is . l'k h' b ause as far as the delivery L,. ~~_,....a:.. o..l.>~l.J t_.,..:J~ ~ Lo.:i '-.>I_;.. ~I ~ IJ~ 'i\...)'I dl.lS' .r-3.J
h h h. H the Imam 1s not i e im. ec
t roug im. owever, . d t have any excuse57 and all
of religious laws is concerned, the pubhc oes no. . ') ..L> ~! JWI ~ ...;i l:..,.;) .h ,J_,; .'.JJ.> .:.r- i.p~ J ! ~)- ~J '=1! (..)~~
I h d . dicated by their proofs and it is possible for them to learn
ru es t ~yh nee ard~ m I 's words If we suppose that religious duties cannot j -.f. ') ~ o~J.....:... JL-.; .ill~ I.Ji~} J ~ ')l ..:...~.rJI 0'" J-11 .._:, ~
them wit out nee mg mam ·
be known, except through the Words of the Imam • then it will be necessary that
God Almighty should protect him and manifest him in such a way that no harm . .JTJ ~ .»I ~ ~I ~ '=11
can reach h1m,. as 1·n the case of the Messenger (as) · · The like of the. case of. the
. ~Y- L.. ~ ~ ._J.:>_r ~._pi 1.)1 ~J .JTJ ~ 4»1 ~~I ,:ii i\..)'I ;Jl.,. ~J
Imam is that once a prophet has delivered the message and then his secunty is
threatened, it is not necessary for God to protect him, because the excuse of the r-+li r+.-'l obi~ ~1)1...Li ~I~ ;;'i.....:... ~I Jl-J 4»1.)s- ~ ') .;_r
public has been removed through his delivery and they have a path to discern
the grace imposed upon them. However, it is possible that there might be 1.S..:... ~I~...;~ J..A:-JI j _rT .l.>i ~ ~ ;;i 'J! ~I .~~~ Jl ~)o
another message that must be delivered in the future. which may require God to
'i\..)'IJ ~I ..J:! 4_,..... .I.ii .l~'JI j ~
protect him as He protected him in the beginning. Thus we equated the matter
between the Prophet and the Imam. .J~ .Ji~ L..J .;L=.....'JI ~ ~ J ,~ ~ ~ .J!J 1Jl> JS' J.s- d~: J=' 0~
If it is said: Explain it to us anyway - though you are not bound to - the reason
of occultation, in a way that it may be clearer in reasoning and more convincing .0v._r.ll ··A j E-iJ ~I j __...i;t 0~ ~J J.s- ~
in demonstration. 1l.!.) ~Ll&ll Ul>~ j.:AJ4 ~ ~ ..J_,> .J-" iL..)'1 ~ ~ ...;i J.s- ~ t... :l:.li
We would reply: What one can be certain of to be the reason of the occultation
of the Imam is his fear for his life by murder through the threats of the .kL.... o.ll_,... .):!J 4. ~ 1,;~ ·'.:i ._:,_....ca::}IJ .r.?..cll "'=3! ~ ~ ._:, _....ca::}I if •4! ~ J
oppressors to him and their disallowance of him to administer the affairs he is
.vl..)'4 il:AJI ~)
responsible to direct and administer. As he fears for his life; it becomes
necessary that he goes into occultation and hiding, just like the Messenger (s), i;\; r-1-J ~nJ ~ ..»1 ~ ir.Ji _r::...1 w- .Jt=-1r)J4 ~J ._.A; J.s- ...:.l> 1,;!J
who once hid in the mountains and another time in the cave and he had no
reason, but the threat of harm against him. It cannot be suggested that the
·"'=1! ~l_,ll ;WI if ...;_p.11 ':J! ..!.ll..U ~J ':JJ ,;WI .,i 1.5~iJ ~I .,j
Prophet (s} went into hiding from his people after he had delivered what he was ~!~bi~ ':JJ-...; ;r- _;::...I\.. r-1-J .JTJ ~.»I~ ir.JI .J! J~ .:ii J>.'J ~J
to deliver and they did not have any need of him anymore - whereas
ct to the Imam is contrary - and furthermore, the hiding ~µ ~jJ ,.!.LJ,; ....:,~ il..o)'I ~ ~.,iJ ~I> "'=3! ~ ~ ~J ojbi ~ ~J \..
JlOt prolonged, whereas ages have passed since the ;.JA~I ~ ..:....A.o ..\.i i\..)'I Jl=-IJ '1.5.lW °':JJ JU,\.. r-1-J .JI J ~ .»I ~ .r.JI ).::.... I
of the Imam.
.;_,..-} I ~..::.._;, _,A;IJ
,i·i
:,: .;

144 Book of Occultation Kitab al-Ghaibah

145
This suggestion is foul, because the reality is not as hinted as the Prophet (s)
went into hiding in Sheb Abu Talib and in the cave in Mecca before migration, , ~I~ ;=-I W! r-1-J .UTJ ~ -111_ ~ ~10'1,o)li Lo~ _,..';1~ ~i ~~J
a Fime when he had not delivered the entirety of religious laws .
• J~ 0 Tr4JI ~J i~\;1 ?i 0~ '~__,!JI ~ \.S.)i 015"' L.J o~I ~ ~ .JWI_,
Most religious rules and a considerable portion of the Quran- descended in
•
Medina. So how did you claim that it was after the delivery? If the matter was ~i:.l.)\11 ~ 0l5" ~i ~J i 4s ~.4.1~
as hinted that the 1 delivery was complete before the prophetic occultation, the
completion of delivery does not fulfill the need of his administration and
~: ~~ WlJ dj_; 0lS W Jl:::_...\11 ~ ,.1.)';1 ~~ :.,.o o)li L. ~ _,..'J10l5" )J
leadership, his orders and prohibitions, for no one can say that after delivery of j!.1.)1 ~ r-1-J 4...ITJ ~ Jil ~~I 01 J ...a., \1 l..b-i 0l;
- . • ..r-..
.
• '4::-fJJ
·1 I
0 _,.. -' ol;..... '::- J 0 .r.! .Jj
religious faws, no one needs the Prophet's leadership. The opponent does not
believe in such a view. This is a reply to a person, who says that the Prophet (s) • .J.i.IA.o i!lJ_; J~ \/J o~..l; J !~ \/J ~!CZ.~~ t_.rJI
had delivered all that our welfare depended on, and what he was going to
deliver in the future was not expedient to be delivered presently; and therefore, :.!"~Lo r-l--' .JTJ ~-ill ~ ~I 01 Jl! :.!" J.,S If' ~l~I ~J
obi ..li l.::.."'.a.·
his occultation was reasonable, whereas, the Imam is not like that according to dl.15 ..r::-lJ Jl:::_...\11 ~..u j~ J.b..U ~ JbJI . j · .< .-J t.;;- 11 . • I
~ ~ ~ ($.)Y., l.AJ
you, as his active leadership in every instant is a grace to creation, therefore, in \ '-'• Q..;
- -
no circumstance his occultation is warranted and his aid and protection is ~JJ ~~~)::.:.....\/I .J j~ ~ J.b..U i...A1J Jb- JS"~~~ 0'1,~< ~ L.\11
necessary, so he may appear and the legitimate reason of not following _ . - r i ·
religious laws by the duty-bound (Mukallaf) be removed. (:4 rL J .JI J ~ Jil ~ ~I 0i ~ ..li Ll\i ,~I ~ (.l.i..J ~ ~ ~IJ ~.,,Ar
This is invalid, because we explained that though the Prophet (s) had delivered 0:-! W~ ~ o~..l;J ~J o.rii ,y- u. ·~
u-- I~ J bJI db~
. "':!""-11 .a;..
- l. . ·1 ~··1
a o .11 '5.)
all that mankind's welfare depended on at that time, his leadership, orders and
'iL.)'I ~~ Jl:::-. \II .J j~ 1-l.. ,,.,.J ' . I ~I
prohibitions were needed without any dispute amongst scholars. However,
despite that, it was permissible for him to go into hiding. Likewise is the Imam.
.
. ~ ~

~~\I~ ~I:.!"~ _rO '->?j J\.;JI ~ J o); ~~ Jl:::-. \I~ .J JW Jil _,..i 0i ~
Besides, Allah's order to the Prophet (s) to hide in the mountains at one time and in
the cave the other, is a sort of protection, because it is not full protection, in which ~.,,Ar~~A 0i ~ \1 ~'1,~Jt.J~ _~fa. Ji .r.J~ ~J ~ J~ 0i c:-JI JS'
He would literally defend him against his enemies through making his enemies
weak or strengthening him through angels, because it is possible to conceive harm r-1'--' '.)Lill oy:-J :.!" l:JL:>. 0l5" )J ,.J.,J JW -ill:.!"~ YIJ ' ..J:..UI ~ o~ ~~
to the religion stemming from sfrengthening him through such measures.
u.,...; L dj_; ~ ~ kl; ~J r-H Jb-J tSJ".>W4 ol_,4J ~I ;.~4; ~j JW ..ill .i_
Therefore, it is not right for God to do that. And if it should be devoid of any
aspect of wrong, and God knows that expediency requires so, He would .;;~ J. ~ ~ Jk.!. ~ ~j ~~I ~ d.>lj! ~Y':"JJ ~
strengthen him through angels and defend him against his enemies. And when
He does not do that, and it is proved that He is All-Wise and that it . is r-ls-.,.JJ,~IJJl:::-.\/4°.ri~.u:i:r~JW
~
.iill 01. ,i~l <l..k L.\11 · J -.
- i . 4.s9 ~ i:..u..u J
$ 1i:t""'

incumbent upon Him to disallow any legitimate excuse on part of the duty- ~ 4->-ljl ~ I.~. __j I .~\ . {"',
bound (Mukallafin) not to obey the religious laws, we discern that His taking . •
0 &>
..T• JJ ~ _r.J
• :.
Lu--:. \ ~ 'r
I I '. •
w".>W 4 ~fa. J1..:; ~ I ,a.JI 0i
such measures would evoke no benefit, but rather it would be inexpedient.
,;;..L...4,. ~ .JlS" ~J J. ~1.,a.. ~ ~~ ~ d ~~I ~ ~I
What we say is that in general it is incumbent on Allah to strengthen the hand
of the Imam to facilitate his uprising and his administration of society and to \l:AJI ~ ~ ~ ~ iL.)'I -l: ~.,,Ar JW ..ill ~-~ ~I ~ 0! J~ ~~I J.
perform that through angels and men. However, when He do.es not do that
~"-.ii~\/ ~j ~ ~JlJ4 ~~I l.; l,;, IL ~"''
• ~ .J
'L s l l ' .< I
.J\4J • ~.) ~J o~ ~J
• 1o
through ang~.ls, we discern it is because it invo1ves inexpediency. Therefore, • \
this must be rendered through men; and should they not perform that, it is ·Jl..; .i.49 0-4 \1 r+""~ j:9 i:r l_;i o~ ~ 1.;19 ,~4 ~ 4.J~ 0i ~_; 0 ~ °"!
something of their own misdoing not that of the Lord's. Thus, this explication
invalidates all criticisms of this sort expressed at this juncture. . ~1 1.h iY' .)JY.. Lo~ .r..~11~ ~
 146 Book of Occultation Kitab al-Ghaibah
147
If it is permissible for the Prophet (s) to undergo hiding, inasmuch as he was
needed, due to the fear of harm, and the blame in this regard is on individuals, ~lS"J J_r4!1 ~.r>J wl '->\;.JI -- "1 ~ .1- ·
\ -• . ~ .r-1. u r-- J '\JI J ~ -Ull ~~Ii.) jl::- 1.)!J
' • who threatened him and forced him to go into hiding, likewise is the occultation
of the Imam. To make a distinction in this regard in terms of the length and ,,.I_,..... i'.')LJI ~ ilo)ll ~ dl.J.S::i ~I Jl ~~J ~ "'--~~ ~.) i.} ~I
shortness of occultation, is not correct, because there is no difference between • k.4:..JI -::lj · d.J' · " · '1 ,, . "
short and brief occultation and lengthy and protracted occultation, since when ~ .r.:--i v::-! ~ ':!'"' ~.rS ;J -G ;J ~ ~ lA~ J ~I JP, 4.9.):JI Loi.;
the blame of hiding does not rest on the person who undergoes hiding, bur ,js-· W~I J. .i..:J! ~.J>j 1.)1 _r:..-JI ~ W~ J\.::....~I ~ ~ r-11,;l 4'~ ~I ~_,kll_,
rather on the ones who have forced him to it, the cause that has prompted the
hiding can have a long duration as it can a short one. . .iJLoj ~ 0i jl::- LS JI=....~!~
.
JJ~" i:.ii J'b-. I."t':''I• <boo. .J> i 0"°
.
If it is said: If it is fear that has forced him to go into hiding, verily his
forefathers, according to you, were living under dissimulation (Taqayyah) and
~ ~ r5' ~ i:>LJI ~ J4T 0lS' ..W )::.:..... ~! Jl ~ .J>j ~~I i:,,lS' 1.)1:J:.i0~
0

fear from their enemies. Why did not they go into hiding also?
~IJ_F-: r-3 .4J ~l~i :r ~_,> J
We would reply: Fear from their enemies did not threaten his holy forefathers
(a.s), as they adhered to dissimulation (Taqayyah) and ostensibly retracted from .f'l..1::.11 if' JJ..LJIJ a _ii-I\ i J) ~ ~l~t 0-4 ~ _,> i'.')LJI ~ ~4T ~ 0lS' Lo :\.:.li
the claim of lmamate and denied it from themselves, whereas, the Imam of the
Age faces every fear, because he is the one to rise with the sword and raise the
~4 ~ 4.J'J ~ ~_,_;JI JS i:>l.JI ~ 01..o )1 ilo!J ,~._,A.;~ ~J 4..Lo)'4
call for his leadership and fight his adversaries. Where is similarity between his ~ 4.J4T ~_,> J .,1~\i1 :r .uy;- ~ ~ ':?i.; ~ wl> :r ..Ui~J 4.-.4.i Jl ~~J
fear from his enemies and the fear of his forefathers, if there is no scarcity of
reflection? Moreover, when anyone of his forefathers (a.s) was murdered or died, . j.. l:ll tli ~ _,.! i~I
there was someone qualified for Imamate from their progeny to replace him and
fill his position, whereas the case of the Master of the Age is diametrically r'..L- ..L-:.J r+-Lk r~ 0-° ..!JL:A 0l5 l_,rL. Ji l_,J:! ~ i'.')LJI ~ h4T 0i ~
opposite to this, since it is well-known that no one is to succeed him and take his '1 ~j ~I · '1 dl' <_1 •
position. Therefore, the difference between the two instances is clear. i :.r4 u ' ~ :.r4 ~4 i~I ~ r~I ~i.,J o~~Jj :y 4..Lo>tJ ~
What is the difference between a hidden Imam and an Imam . . ·:.r..r'11 ~ J).11 0~ o..l-A ~ ~J ,;,..lA,. ..l>i i ~
who does not exist or one that exists in the heavens?
We have also previously elucidated the difference between the instance that he I~)~- 4-4~ ~J ~?i Jj -L>i ~1 ~ ~ ~!.'- o~Y1:9 J ~ J.)JI i..l.4; ~ ~ ~J
exists in hiding where no one or few can reach him and the instance of his non-
existence until his capacity of governance is known and then God creates him. • o~ Y.. r '1~ µ 1 i )...JI 0lS'
Likewise is their objection that what is the difference between his existence in a • ~,.L-.JI ~ o~Y':9J ~J ,.b.j ~! ~ ~ ~ 0 ~.Y':9J ~ J}JI Lo;~} dJ..l.S""J
way that no one can reach him and his existence in the heavens, because we
shall say that if he exists in the heavens in a way that the conditions of dwellers ,_;J 'iLS ,.L-Jts ,,_;,J '11 J'i Jl:>i ~- ~ ~ ~ ,.L-JI i.) b Y1:9 y 0lS' 1.)1 l.:.li 0L
I .. " •
of the earth do not remain concealed from him, the heaven is like the earth in ~Jil~ ·I\ . ~~ ~ . ·•
such a case, and if they do remain concealed, such an existence equals his non- • . ~ ~ ~ . !""' ,;,..~ ~.r.-- ':?P?. d.l.19 ~rl ~ ~ 0lS' 0!.J
existence. Then the argument is turned around against them about the Prophet
(s) by asking: "What is the difference between the prophetic exist~nce in hiding
•,,lli '"~ <:>t.; ''"l-JI ~ .iJ§'J ~~~JI_;::..- o~Y1:9 J ~ J) ':?j J!A:. 0~ r-LJ .JTJ,
and his non-existence and his being in the heaven?" Whatever answer they ""ill ·~ J__,A.11 ~Lo~~ l:li
give to this question is our very answer to them to their question, as we
elaborated earlier. They cannot make a distinction between the two cases, -lo-f JS 0-" _;:.....I Lo r-1-J .JTJ ~ .Jii ~ "'"I 0 4./...r'~I 0::1 1_,;_,.<; 0 f t+l ,r:lJ
saying that the Prophet (s) did not hide from everyone and merely hid from his
enemies and the Imam of the Age is hiding from everyone. ·~I if_;::..- 01..o)I ilo)J ~l~i :y _;:....I WjJ
 Kitab al-Ghaibah
148 Book of Occultation 149

Because first, we are not certain that he is hiding from all his devotees, an
such incertitude is sufficient in this argument. Furthermore, when the Prophet .~lS' ~WI \..\A ·~ j:~IJ ,.l}~Ji ~ .:.,.>- ~ o.jj ~ F 'J \tJi \;~
(s) hid in the cave, he was hiding from his devotees and his enemies and there
' was no one with him, except Abu Bakr. ~J .Wl-l&:-iJ o.jl:-1) iJ4 I~ 015" JWI ~_;:....I W r.L J .JT_, ~ <Ill\ ~ ~\ 0i ~
And it was possible that he had gone into hiding without anyone, friend or foe,
~J ~J rY ..L.>-i ~ 0~ 'J ~ ~ 0\ jr,: 0\5"' jjJ •c..b- J ~ y,i 'J! .i.- ~
had prudence demanded that.
Application of Divine Penalties during the Occultation of
Imam Mahdi (a .s)
If it is said: What is the case with the penal codes during occultation? If they
are not enforced against criminals, as the Shariah has demanded, then it is an
abrogation of the Shariah; and if they are still in effect, who is going to
~~ ~ ~}~ 1.:...;IS' 0lJ ~~_,...:JI ~ 1-49
implement them?
We will say: Rightful punishments remain in the account of people who deserve l+olii 0}~ lA~J ilo)'I n-10~ ,~ ~~ _j ~~ ~~- ~I ~J..bJI ;\;li
them. If the deservers are still alive when the Imam appears, he will enforce
these punishments against them on the basis of testimonials or their own ilo)'I ~l>-i iJ4 ~ 4::,yi; ~~)'I 015' d,j Y"'! .!.1.J~ wli 015' 01J •)})'\ Jj ~~ ~
confessions; and if this is not done, because the deservers have died, then the
sin of suspension of punishments rests on the people who threatened the Imam
and forced him into occultation. This does not constitute abrogation of penal
.~1 Jl cWiJ
codes, however; because, a penal code has to be upheld only when there is the
L ~J ~I JIJjJ µ 1 L ~l.91 ~ ~! ..WI 0'1 ~J..bJI ~l.9)' l>..._; 1-lA ~J
power and capacity for upholding it and when there is no encumbrance on the
way. Its enforcement is not binding if there is encumbrance. Abrogation is
·tl_,.JI JIJjJ0~)'1 L ~1.91 ..bi..., _) L;..__; .!.1.J~ 0~ k;lJ '~~I
involveq when a code is not enforced even when there is power and capacity to
enforce it and there is no encumbrance.SB
Such people are asked, "What do you say about the state in which 'those having
~lo 'ilo)'I Jl:=>I .jA ..tkJIJ ~I J.2>i ~ 'J ~.:II JbJI _j 0_,J~ Lo:~ J\l:.J
a say" (ahl hal wa aqd) are not able to select an Imam? What is the case of the
penalties?" If you say they are not binding, this is abrogation on the same
merits you accused us of; and if you say penalties remain enforceable with
respect to their deservers; this is our very answer as well.
I
Objections of two se 1ior Sunni scholars regarding
·~~I~~ " 4::-'~ ~~ _) ~~ ~:~ 0!J
application of Islamic penalties
If it is said: Abu Ali5 9 has argued that in the conditions in which "those having
a say" are not able to select an Imam, Allah performs acts that stand in place of ~ iLo)'I ~ iJ4 -li.Jl3 ~I J.2>f ~ 'J ~I JbJI j 01 ~ y,I Jli.;.; :j:i 0~
enforcing the penalties and take away the excuse of duty-bound; · and Abu
Hashim60 has said that enforcing penalties is a worldly matter and · has no ~.5~~ ~J..l..:>JI Gl.9! 01 :~\A y,l JL9J .~I ti.. Cl.kJ ~J..bJI ~1.9! i~ i ~~~I
relationship with religion. . '.
We say: If we say the same thing that Abu Ali has said, ' it will not be •,,_r!.
. ..UL• I'"e-'.I -1-~
'-""""'
'J
disadvantageous to our position, because enforcement of penal codes is not the
reason for which we consider the existence of the Imam necessary, so when they ~Ji~~ ~.l.ll ~ ~ ~J..bJI d...lil 0~ t; ~ ~ .iL u; ).9 ~ y,i .Ju Lo Loi ;u;

"'·
 150 Book of Occultation Kitab al-Ghaibah
151

are not enforced, it could lead to the untenability of the proofs of Imamate.
Enforcing penal codes is a re1igio-legal matter, and we said that it is possible
i:>,i\~ ~ .G! L:..li ..UJ ·t_r-il ~lr dJ.) J. ~a..t..)'I ;J~ .:> ~I .c:..lil ul9 I.)! ·~ it..)'I
• , that the obligation of its enforcement lose its imperativeness when the Imam
j~ t.5'J ,~b.,..pj ~ ~ ~ ~~ ~fa Ji it..)'I ~ ._,..;~I J6- ~ lf:..li! .._,..;) ~
lacks power, or that it may remain pending in the accounts of the criminals. It is
•
also possible that Allah performs acts that replace enforcement of penal codes. .j.pl ~ ~ ~ .Jl.9 Lo J! Ll.r' I.)~ ~l.4.. i ~Lo .!.ll.:A 0~ 0i ~i j~ d).)
If we should accept Abu Ali's assertion, it will not harm our stance at all.
As for Abu Hashim's view that penal codes are for worldly benefits, it is ~IS .,.lJ 41J o.:>~ d.J.) 0'1 ~ d~..UI ~L.a.J d.J.) ~i :,,-a~~ y.i .Jli t.. t..iJ
unacceptable; because penal codes are obligatory acts of worship, and if they
were for sheer worldly benefits, they would not be obligatory. Besides, he
believes that enforcing the penalties falls in the category of requitals, and legal
penalties are part of Divine punishment, some of which have been brought in ;I.:>~ i..Ll W!J ,~UJI :,,-a "~ JLS::.JIJ '"l_?,JI ~ J ~ o...LS .:>J..bJI t.l.9! 0i ~
this life for certain expediencies. How can he still say that they are for worldly
expediencies? Therefore, this argument is invalid.
.o)l.9 Lo~ ~~Jl;:.i.:> eJ~ ~i dJ.) ~ J~ ~ 4 ~1 ,a.Ji if~ W ~ l;:.i..UI

Discerning truth during occultation of the Imam J-l:>JI ~ 'l+.:J! ~ ~ :~ 0~ ~it..)'I y ~~I ~l..o! J! ~)JI~ :J:i 0~
If it is said: What is the way of finding the truth during occultation of the
Imam? If you say that there is no way, you have led people to confusion, I.LA~~ ,~_:b~ J->..11 ~L.a:_ :r-=-19 0!J ·~JJ-4i ~ ~ d;.J aj~J o_r.> ~
misguidance and doubt in all their affairs; and if you say that the truth is found •
through its proofs, you will be told that this is a clear admission of lack of need . dJ.:>~I o~ it..)'I :_r- . . ~~~~_raj
of the Imam through these proofs.
We will say: True propositions are of two types: One is supported by rational 0..A ~~~bi~ ~IJ .i.::.b~ ~~~ts ·~J ~ ~0:!.r0 ~ J>JI :\:ii
arguments and the other is based on narrated proofs. Propositions based on
intellectual premises are established and discerned through their proofs, and ..L9J 40 ..UJ :,,-a i")L..JI ~ w'J1 Jl}iJ ~~J r-LJ .UTJ ~-Oil .fa ~I Jl_,;i
propositions based on narrations are substantiated through their proofs, which
comprise the sayings of the Prophet (s) and the Imams, who have explained the ·~ J:j.:> ~ ~ ~ 1.,,5'~ ~J O~JiJ d).) I~
subjects and elaborated them and left nothing unexplained.
~! 4bJI ~ 0'J ~ ~ ~ ..Ll iG)'I u-1! ~bJts ol:li Lo ~ 0l5" 01.J I~ 0i .r.f-
However, the case is as we assert: we proved the need of the Imam, because the
reason of this need, which is continuous in every time and age, is that he is a o_. LQ... 0 .r::'s- i ~ ~ J ~ J_,_ii I i ..LA; G ~ Lj ~II ~ __,5' 0 Lo jJ J6- JS' ~ 0_r::-.1 I
grace for us, as discussed earlier, and no one can take his place.
The need of narration is also clear, because though narrations are from the ~TJ ~-Oil~ J_,.....)I :_r- l.:>)J 0l5" 0lJ JA.:JI 0'J i_,.All:; ~i c:---1~ :i~tt.:.JI ~bJts
Prophet (s) and forefathers of the Imam (a.s), it is possible that the narrators
turn away from them, either :lntentionally or by mistake, and the narration may ~L:.11 ~ J4--' ~_;-!.11 ~ ~l C~ G ~ i-.LJI ~ it..)'l "~T :f'J r.LJ
remain disconnected or through someone who is not reliable. We have
~~~~~Ji JA.:11 H ~ L.!J l..L...iU Lo!~ JJ..WI
I
discussed this fully in Talkhis Shafi and will not prolong the inquiry by ,.J.a.;
bringing it here.
If the opponents say: We suppose that some narrators concealed ·the ·Sha'tiah •~ l::.SJ I ~ _}' ~ J # J\S u-9 L::J I ~ u-9 J.A.:.)J I o~ ~ _,::...1 ,..Uj
and the word of the Imam is needed and the truth may not be known, but
- -
through him, and on the other hand, the fear of life from his enemies continues. ~ r-3J \L.)'I 0~ J! ~IJ ~_r.JI ~ ~ ~ ~ ~UI 0i W)) :J:i 0~
So what is the solution?
~JbJI 0~ ~I~ ~l~i if j:4JI ~y>- 0~J ~if ':J! J>JI

.,..... ,.
 152 . Book of Occultation
Kitab al-Ghaibah
153
If you should say that he will appear despite his fear for his life, it follows that
his fear for his life does not warrant his occultation in the first place, and thus,
' .he must appear. . · .. iAJ .;l=......':JI ~ ~ _;-}. J-:AJI '-'"'.,>- w~ wi ~ 'j:AJI '-'"'6:. 0!J ~ :~ 0~
If you say that he will not appear and the duties that have not reached the i:.r4 ~ _r:.. ''-\ti :r- i~I ~ ~•II ~~ ":r
. j ~I Ja.i...,J • t.:.. ':J ,.-:i; . I
- ~ ·r- w.J ·•.)..n-
-• t.:.
Ummah are not binding, it is an assertion against consensus (Ijma), whith says
that everything the Prophet (s) has introduced in his Shariah and has explained >+' ~JjJ rLJ ~TJ ~ .Jil ~~I~_;;.~~ JS' wi ~~~\I t4~1
it, is imperative and binding on the Ummah until Judgment Day.
If you say that the duty is still binding, you are suggesting a duty that is beyond J~ ':J Gt~~~'~ ':J ~I 0! :r-=19 0!J .~WI i ;A; 0i J! t.~ i j':J
our capacity and an obligation to perform a task, which we do not know.
We will say: We have answered this question in Talkhis Shafi in detail. In · ·~! iY...;1 ':J ~
J.-ll ~~!J
brief, if Allah knows that some narrations pertinent to the binding religious
j.Ajl 0i ~ _,J Jliv Jll 0! ~ J ,~ _f:--o w.a..>a.l:.11~Jlj-JI1.l.oi if' ~j ..li :l:.19
laws have not r~ached people in a situation of Imam's dissimulation (Taqayyah)

~4 1-l..ts:.\fl ,:;.o "9~ J o.r=-o 4-::-9 i\..~I ~ (J~ Jb- ~ ~ ~J~I t.rJI ~
and fear from his enemies, He will annul their imperativeness from the people,
who do not have access to them.
However, if consensus proves that religious duties are continuously binding over
all people of the Ummah until Judgment Day, it can be inferred that if such an
~ ~t; _r=-o ~I~ 0i (4~~ ~I~~·~! 4-1 ~;, Y :.,-.s- ~~ .k.Q...,\f
interruption in transmission of narrations occurs, it will he only in a situation
4JLS W t.rJI ,:;.o 1-~ JA.:31 (lbA.il &;1_,J ~j ~~ ..l:.&- l.:....l&. ~WI Li JI. a... \11 ~
when the Imam is able to appear and make declarations and issue warnings. i-
Statement of Sayyid Murtadha (a.s) ._;l..i;)'IJ i~~IJ jJ.)IJ .;~I ,:;.o i~I ~ i\..~14-::-9 ~ Jb- ~ Y! ~~
Sayyid Murtadha (a.s) lately said that it is possible that there may be many
things that have not reached us and are entrusted with the Imam and the ~ l::J! ~IJ ~ oyj:S' JY'j l:.AIA 0~ 0i ~ Y l_r.>-i J~ Jll ~.) ~_;JI 0ts"_,
narrators have concealed them. However, it does not follow that people are not
bound by these religious duties. ill~ t: i _A ~J Ui fo. ~J 0).il.:JI ~ ..G (Jts" w!J i~I ~ i\..)'I ..l:.&- ~.:iyi
Because if the reason of occultation is his fear for his life from those who have
threatened him, the ones who have forced him into hiding are ultimately ~ o)L>-i ~..UI,:.,..,. .i....A; ~ o.S~ ~I~ wts" I~! ~\f J.b.JI if' ~1.1~
responsible for the missed teachings of the Imam and his leadership, as they
forced him into occultation. And should these people stop threatening him, he ~ J..9 i:.ro 'dj ~j LS' 't.rJl ,:;.o 4j~ \.. ~) 4: 1~ .i....A; J..i ~di .)l:::.....YI J! ~.»j
•

will appear and the grace of his leadership will materialize and the teachings he
has to offer will manifest. Therefore, he has not caused this occultation of ~ o~ Jlj _,JJ .;l:::.-YI ~! ~.»j ~,:.,..,. o.S _ra;J i\..~I ~.:ih ,:;.o 4j~ ~
religious teachings.
However, if the enemies do not end the fear and it continues, they are ij-A ~ i !_;::......... ~J ~ r-11~ ~ ~ ~I L.... o..l:.&- \.. 4-1 ~ _, o.S ~ ~I 4.1 ~
responsible for both cases. Thi~. argument is strong and supported by principles.
Reason of occultation ofI the Imam from his followers
.JJ-P\11 ~ ':fo} l.iAJ ,~_,,...\11 ~ .i....A; J..9
.

A view prevalent among our si: holars is that the reason of his hiding from hi~ 1_,;~_, or.> I~ 0i 0-4 4-i.P- .Wl:-}_,i ~):::..-YIU:.~! Ju 0-4 ~~i:s;J
devotees is his fear that they will spread information about him and discuss ·
their gatherings with him out of happiness, leading to danger from the ene.mies.
· ,.)~ .r.?- 0lS"' 0).J 1-l..ts:. ~I~~_,>JI JJ di.;':?.)J.:S ,~ 1.J.J.r"' ~ ~44
This is criticized, because the wise Shia cannot fail to discern the harm posed to
~ ~4' J~l ~ 1.. ~ ~ 0i j~ 'Y ~ ~~ 0\i ,~-~ ~1~11.lAJ
 154 Book of Occultation Kitab al-Ghaibah
155
him and themselves from expressing their gathering with the Imam. So, ho~
can they inform about it while they know the extent of the general harm that is ~. ~ ~ J ~ ~ r f. le (:" LWI clj~ 0J~ ~ ,~ J ~ J..,...aJI 0-4
threatening them? If this is possible in the case of one or two individuals, this
, cannot be said about the community of his Shia to whom he is not appearing. ~· ':J <J-..UI ~ ~4 ~ .j~ ':J ~':JIJ -l>-1)1 ~ IJ.A j~ 0!J t.WI o..,..a..JI
Besides, it follows that his Shia have lost the occasion of benefiting from him
in a way that cannot be made up for, because if his hiding is based on the ·~
prediction of something they will do in the future, it is not within their capacity --}-j..; ,:.r 0~ '1 ~J · ~ ~ t_\A:i':JI l_,....u- ..ti~ 0~ 0i ~ i ~ IJ.A 0i ~
to do something that will facilitate the rise of the Imam. This precipitates the
nullification of the religious duties in which the Imam is grace for them. l.A 0'i1 ~JJ..w.. ~ ~ ~~ r-+i ~\..:>- 0-4 ~ ~ JL=....'11JL:.1.)14J'l ~U!J
There is another view that the reason of his hiding from his devotees is due to ~~~ it..)'I ~..ill ~I .k _;..... ~ IJ.AJ i')LJI ~ it..)'I J~ 0-4 ~
his enemies; because the subjects, both devotees and enemies, can benefit from
the Imam when his reign prevails and he runs the affairs and he is apparent and if~)1 ~ t.tA:;10'1 ~1..u-\11 J! ~.r.. L. ~L:lJ'll :.r OJ\:::....I ak Jli 0-4 ~~i ~J
is exerting leadership without any encumbrance ·or challenge, whereas, the
enemies have obviously barred and prevented him from this. 'YJ ~b ~ lj~ l_r\\j; 0~ oJ..: ~ o_ri ~ 0~ 0~ W! il..)'~ J..U-J JJ
They have said that there is no purpose in his clandestine appearance to some of • .i.:.. l~J 4JJ~ l}b- ..ti ~1..u-'110i i )-.JI L... l.lAJ ·t)l:...
his devotees, because the expected benefit of leading the Ummah cannot be
• •
fulfilled, but through his appearance and exertion of leadership for all. 'Y! ~ '1 L':JI ~..L; ,:.r ~I ~.I 0':J .i.JL}Ji ~Ir"" oJ# ~ 1..uts ':JJ :l}Li
Therefore, the reason for the Imam's hiding in the way in which it is grace and
prudent for all is the same. ~ yJb ~..UI ~}I~ il..)'1 J\:......I ~ UJI ~Jlp JAj '.r'll ;~J ~OJ~
They have also said: It is possible to question this assertion by saying that
.o..b-IJ ~ 4.:i..1..a.-J
though enemies have prevented him from appearing to exert leadership and
administration, they have not, however, barred him from meeting the specific ~J ~ J~I ~J ~ l}b-01J ~1~'J101:J~ 0~ ~1~11.h ~~ 0i ~J
devotees of his he would wish to meet, who believe in. obedience .to him and
adherence to his orders. If there is no benefit in this sort of meeting that is Y.J ~~':JI J..:- ~ .i.JL}Ji rJ4 ~Ll. rJ4 ~LL! 0:-!J 4, 1_,J~ r-19 ~..dlJ "'-'pa::ll
restricted and specific, because he is ordained for all, this suggests that the
Imamiyah Shia have not availed any benefit from the demise of Amirul .r:f- ~'1 ~~':JI~ \J ~Wll 1.h ~ c3 ':J 0l5" 0~1 'o.rlJi t_l;I ~ Y..J ~lk ~
Momineen (a.s) until the days of Hasan Ibn Ali Askari and until the Qaim. It .r:Ai ol.JJ 0..t.J ,:.r ~i ~~ ~L.)'I a._ ~ ll t_Ll:;l 'J ~~~~I~~ .r~I ..i!t;
also suggests that the devotees of Amirul Momineen (a.s) and his Shia did not
enjoy any benefit from seeing him prior to his assumption of administration and .J..WI o-4-J iYLJI ~.~WI ~j ~~~I i~i Jl ~;.JI
rule. The asserter of these words has reached where no sensible man would
Besides, even if it is accepted that the Imam can only benefit when he is ~ t_lA:;I 4,j~ ~ ~ r-1 ~ J iYLJI ~ ~;.JI r.i •L:lJi 0~ 0i ~j ~Y..J
apparent to all of the subjects and his orders are executed over them, their vie\\' . '

loses its tenability from another aspect, namely, it follows that the religious •~ \.:.. ~ ':J ..b- J ! ~Li 0-4 t_)! l.hJ o~ ~ .u~J 0~~ J ! r \11 Jli:il
rules for the sake of which the Imam is the grace, will lose their imperativeness
~ ~ o_ri .;~J ~ )1 ~ J~I L '1! 0~ ';} il..)'~ t_lA:i';ll 0i rL) ~j Js-
Because if the Imam doe~; not appear to them, probably .it is not because 01 • .

them and nor it is in their capacity to remove the cause of his occulfatioO
I
.;'j ~ ~ ~ ~ i'-4)'1 ':f..UI ~, .1~ u11 ':f~Y.. ~; .JA.J ,_r=.T ~.J ~ r-41.;. I

Therefore, the religious rules must not be binding for them. , .

Because if one nation can prevent the grace of another nation of duty boun . ~Ji.... 0-- ~ ~ .i..:.llj! r+LS:.!J ~J..ti ~(.)ts"' ';}J ~! ~f.. ';} 4.LJ ~ ~ r-1 '.;!
and the duties for which that grace was a grace, remairi binding for them,. on th
~..iJI ~I 0~J ~ ~ .r-}- ~I rJ4 i} ~ 0i jG:-) 4J':J ,~ ~I
156 Book of Occultation Kitab al-Ghaibah
157
same token, it is possible that one duty-bound may prevent another through
:,r ~j 'L.. ..l-4.i . . ~1< 'I . •
' imprisonment or other similar means, which he cannot remove, and on virtue of . . J •. o_r.&- ~ ~ ~ iJI j~ ~ l_r=.-. .y ~~I i.!l.J,;
wbkh he cannot walk, but the duty of walking shall continue to bind him.
' ,u...bJI (,._I......:-.. i.!l.J,; •. 11 • ,,....._ • < ..I • <
They cannot differentiate between such imprisonment and grace, as the former • ~ J · · ·· ~~ ~ U.Y",.J .,,:,lj! :r ~ '14.:1:-J ~~I
renders the duty impossible and its occurrence is not imaginable, whereas the
~~ '1.J ~I ~ J~ ~I 0lS"' ~ ~...... 0.1.UI ~-·
.'.-.J.J ..L.A.11 · I ai · • '1 ~ .. I t
~ .r.,;AJ.. I.) \T ~.J
absence of grace is not like that. ', ' •

Because most followers of justice believe that absence of grace is like absence ~~IJ 0J..LiJI ..LU.S'" ~I ..lii wf ~ J..WI j-i _;s'"i 0'; ~I ..l.Ai ~JS" 1 •
' ~J "-'='..J'J
of power and means, and that a duty with respect to someone, who is devoid of
required grace is like a duty without power and means of accomplishment and , J->cJJ U'll1 ;~..L.iJI ..u.; C:- ~IS' i _,!... ...:.J,J .J .:r-:fa ....:.1.UI ..WC: ~I ,:,iJ
presence of encumbrances, .and that a person who deserves a grace and does not
receive it, has legitimate excuse not to comply with Divine rulings, just as ,:, i w- ~I .,,.; u.JI cl_;. ~ r_,!... ._:.J,J .J .:,..... U1.UI .u J..<: r.l u- ,:, iJ ('.'.l_,..11
someone who is imprisoned and restricted has a legitimate excuse not to
perform a task that cannot be performed while being incarcerated. . tl.JI (.If- .r.f. t..,:.-JI
The appropriate answer to this question, which we mentioned on behalf of the
~ ~ '1 '1.Ji Ll! J_,.ii 0i ~l>-JI tY- ol;~~ ~..1.11 JI~r-'1..T
II 1....>~ 0i · · . 1.11
~'-? .J
·,&.
opponent, is to say that first, we don't believe in his' occultation from all his - • ••
devotees. Rather, it is possible that he appears to most of them. Everyone can 0 Ll .i...........ii J l> '11 0 L..i I ..l... 'j ~<')' • 1.:. . • '1 · t. • U •
only know his own condition. If the Imam appears to him, his excuse not to
• •
I<
• i..r 1~ J ~r ft""! w J~ '-"' .i.:; • JI c;=:- r:f o)::... I
comply with religious duties ends: and if he does not appear to him, he discerns 0!J 4! C:::-.r.. r 'J J ~ ~ W! .i_;j ~ J l.;ALI; ~ ~ 0!J ,4.:>-1_;.. ~ J 1.;ALI; 0ts'"
that the non-appearance is because of himself - though he may not know
specifically why; otherwise, binding him with religious duties would be
wrong. 61
·~~~'l!J~:r~~~~
When he knows that he is obliged with religious duties and that his Imam is in ~ b 4 ~_,A; W" ~! c .r.. r'14,jj ~ ~ iL.)'I ):::...IJ ~~.,.~~I~~
occultation from him, he discerns that it is because of himself. This is similar to
the view of our scholars that someone who has not contemplated the means of ~ ~ l..i! 4,jj ~ ~ 0i ~.J r l .J ~1~ r-ii JW Jil a.9.ru ~_;k ~ · ~ ~
cognition of Allah, the Exalted, and thus, has not reached certitude about Him,
he must be certain that this is due to a shortcoming of himself or else religious ·~ o~ c!J '-?..1.11\..~~0!J ~ .kti...! ~.J ~!.J ~!Cf..~
duties must not be required from him.
Based on this, the strongest reason that can be given is that if the Imam appears
~ ~ ~.J 4 ~ ~ 'lJ # I~! iL.)'I 0! l!.J.l~ ~ ~ L. ~_,;j .r.,~11..1.A uW
and his person is not recognized and identified, it is necessary that he works a
miracle to indicate his truthfulness; and it requires reflection to know whether
I~ ""~I 0~ ~IJ ~..Lp ~ J..L: ~ ~ ~ ~ 0i :;.o ~ ~ o..U.l!..JI
.J ~ ~· :;.o Jb- :;.o i AJI 0~ 0i ~ ~ ~ ~ ~.?-!. 0i j~ )ii J! ~~
something is a miracle, which can be subject to doubts. Therefore, it is not
possible that it be evident from the condition of a person to whom the Imam·has
not appeared that if he appears to him and shows him a miracle, he may not 0
.r.> ~J ~1.15"' 4,jj ~ ~ ~ . ~ J>~ )2.:.11 ~ ~~I #i.J ~ ~ 4,jj
reflect well and have doubts and believe that he is a liar and spread this
information and cause the harm mentioned earlier. ',
If it is said: What is the fault of the devotee to whom the Imam has not
·~ J.,AJ1 r£ L. J! ~:,J:t
• •
appeared? Because such prediction can be made about him, and how can he ~l.J ~b- :;-o i ~I IL~'i iL.)'I .J ~ ~ '-?..1.11 J)I if c!.J ~ <:>j :J:i 0~
reflect on the miracle that will come with the Imam and what can he do to ·
compensate for the cause of occultation?
~y ~Y.. \..~":Ju~ CJ!""~ '-?j J!J 4A.4 i\..)'l .J ~~pl ~ .J oJ..li
 158 Book of Occul.tation
Kitab al-Ghaibah
We will say: The reason for hiding from the devotee is nothing, but the known . 159
, fact of his shortcoming and his capacity for its recompense, because it is
'possible that ·it should be known from the condition of the devotee that when
the Imam appears to him, he will not mull over the miracle that will be with the
Imam, which will be a misdoing of his own, leading to lack of discrimination
between miracles and ordinary events and a proof and a doubt.
If the devotee was in a better position, he would not have failed the miracle of
the Imam. Therefore, he must make up for this shortcoming. No one can say
that this is a duty beyond his capacity and reliance on an unknown event in the
future, because this devotee does not know his specific shortcoming in
contemplation and reasoning, so he could make up for it and prepare himself
for it; we believe you are binding him to something th.at does not legitimately
bind him. That can be the case with regard to a religious duty that is sometimes
clear and sometimes confusing with some other duty; and if the capacity with
respect to both duties exists, then when the devotee introspects and sees that the
Imam does not appear to him and he does not consider the aforementioned
wrong reasons of the occultation valid, he realizes that the reason of the
occultation is indebted to himself; and when he realizes that the strongest proof
is what we mentioned, he discerns that the shortcoming is his own with respect
to the miraculous signs and their conditions.
Therefore, he must reflect on it and get rid of doubts and anything causi11g
confusion. Whoever toils in this regard and reflects well, will definitely
discover the difference between right and wrong. Man is knowledgeable of
himself on occasions as .this. It is not possible to do anything beyond, to go to
extremes in investigatio.n and research and to find and submit to truth. We
mentioned that this case is similar to what we say to our opponents when they
see our proofs and do not attain satisfaction.
If it is said: If the case is as you are saying, it would be necessary that he does
not know any of the miracles in this condition and this leads to not knowing
prophethood and the veracity of the Prophet, which further takes him outside
the bounds of not only faith (Iman). but also Islam.
We will say: That does not follow, because it is not impossible to be subject to
doubts in certain miracles and not all of them. It is not necessary that if doubts
arise with respect to some miracles, they do with respect to all of them.
Therefore, it is possible that the miracle indicating Prophethood should not,_pe
subject to doubt and thus he attains certitude that it is a miracle and realizes the
Prophethood of the Prophet (s) and the miracle that appears on the hands of the
Imam be another matter, in which he could have doubts, and thus, he finds
doubts in his Imamate, even if he is a believer in Prophethood.
 160 Book of Occultation Kitab al-Ghaibah
161
This is as we say. If someone who believes in the prophethood of Mus.a (a.s)
due to his miracles, which prove his Divine mission, does not properly view the ~ ~ 1,;1d,.j~~4-llJ.ll u1~4 i~I ~ u-'Y" o~ ~ :.r 0 ! J_,Ai LS' l..iAJ
' miracles shown by Isa (a.s) and our Messenger (s), it is not necessary to believe ~:ii~ ':J rL-' ~T_, ~ .Jil ~ J.-..o ~J ~ ~ o_,Al1.JI ul~I ~~I
that he did not view these miracles, because it is possible that he may be aware
of them and how they indicate their purpose, though he may not know that ~ 0!J tp':J.:i ~Y.J ~ li_;~ 0~ 0i ~ ':J ~':J ul~I ~ -.j_r- L. ~j ~ ~
these are miracles and their indication of their purpose has been unclear to him. .~':J.) ~J ~~I_, ~l~I o..iA ~
If it should be said: According to this, everyone to whom the Imam has not
appeared should be certain that he is committing a major sin, which is an
~ 0.d ~ ~i ~~ iL.)'l .J~ ~0-4~ 0~ 0i1..iA~~:J:i 0~
extension of disbelief (Kufr), because he is guilty, according to what you have ..lA9 .i.:.~1 /24 w .,J ~J .w:. iL.)'I y ~Y.. ~· o~ L. ~ ~ ~':J fa~ J
presumed him tff be, with respect to the occultation of the Imam and his loss of
what is be·neficial for him; this makes the devotee of the Imam his enemy. . ._,..W41~ ~ J)I J>J
We will say: It is not necessary that the said shortcoming be disbelief (Kufr) or JWI o~ ~ ~':; ~ _1.:-i~ 'JJ l_,45' 0~ 0i ~! G_r.i ~..UI ~I~~-~ :l:.lS
a great sin. He did not believe that the Imam is not his Imam, nor did he j\S I~ i .,WI~~~ W!J ~ ~ .Ul>-i ':JJ it..~~ d iL.)'I ~~IL.
threaten his life. He merely failed to understand certain things. Like a cause
that this doubt in lmamate will occur from him in future and has not occurred ely. ~ 0°'11J ~ ~ ~ LL.)'1 ~ ~I ..!1.J,; 0i .J6- 0-4 ~ 0i ~ ~ts'
so far. Thus, he is not necessarily a disbeliever, or like a person who considers
the Imam a liar or doubts his truthfulness. It is a sin and a mistake that does not
ilA)'I ~ ~ IS.r.c-4 ~..>~ 'J_, l_,45' 0~ 0i i )! r-' 0!J ~j ~ l)lS"' 0~ 0i i j'J ~
negate belief and merits for rewards. The devotee of the Imam does not go into J_,JI ~ ~ _,JJ '-:"'l_,..:ll J~IJ 0~)'1 0l:S~ ')lb:. J ~~ ~ 4.9~ ~ d!JIJ
the same category as his enemy in this case, because the enemy holds an
opinion about the Imam, which amounts to disbelief and a major sin, and the
J.,._ll_, o_d_, ~ .J-.A G iG)'I ~ ..L.i:- JWI ~_,..WI 0':J .r.,..li:ll 1~ ~ _,..W~
devotee is opposite to that. We said that what is "like a cause" for disbelief is ...ill~ ._j~
not necessarily disbelief at this stage, because if one of us believes that he is an
independent cause with respect to other objects, it will be ignorance and ~~I) l..b-i 0i Jb.JI ~ l_,45'" 0~ 0i ~ 'J p l ~ ~lS"' J-A L. 01 W W!J
mistake, but not disbelief (Kufr). ~ Jl+::-J lb;. d,J,; 0LS' U~ i 4':;1 :.r o~ ~ ~ 0i ~ ~j o_;~ ~_;.)WI
It may be possible to ·predict about such a person that if a prophet comes to him
and shows a miracle and Allah puts an object into his hand, he will not accept ~J 4.,j~ J1y.~ ~· R) .i.;i ~11~ J6- if i~l 0~ 0i ~ 'JJ A
that. Definitely, if he knew it were a miracle, he would have accepted it and his '1 ILJ ~ ':J .i_;j _rWI 1.,,..11.....J
..
.WI I ~ . ') ~ ~
-·U--.. -·
o..li
-~
1.-. JW .Jil 1-~· :,j - ·
~~o~
belief about the power of the person would be like a cause for this and this is
not disbelief (Kufr). 1.:U ~ ~lS" 0l5" _;..lAll _;J..li. ~ o.)~I ,:.r ~ L.J ~ 0l5" ~ .i_;j ~) 4-16-
If it is said: This answer too does not conform to your principles, because your .fal ~ ol.r.c-4 ~~ 0i i }! ~J
denomination believes that someone who has faith in God, His attributes, the
Prophet and Imamate, he cannot commit an act of·disbelief (Kufr). If this is the wr ,:.r 0i ~~ ,:.r ~I 0'J ~j ~· ~ 'J ~j '-:"'1~11~ 0! :j:i 0~
case, how do you explain the reason of the hiding of the Imam from the Shia if ~ 1,;~ ~j fa~~ 0 i j~ 'J ~J.4 ~ J ~L.)'IJ o_,;.}I ._j_r- Jo;~ JW .Jil
the Imam appears and manifests miracles, the devotee will doubt in the miracle
and will not recognize it and doubts with regard to that is disbelief (Kufr) . T°hi,~ il.)'I ~ I~! ~i .Jb- if i~l 0i J)I :_r- _;L=.....'11~I~0i ~ ~ l:h.
is not compatible with the principles of your religion.
~ d_l_;J ~ d,j_; ~ d!Jl 0!J GL.! .U ~ ':JJ ~ d.;. ~ ~ 0~ ~ ~ 1

We will say: The premise you have mentioned is wrong, because t~ doubt the
miracle that will appear on the hands of the Imam is not inconsistent with belief .o~~..Ul ~i
in the person of the Imam in general. It is inconsistent with the fact that what is
~ iL.)'I ~ ~ ~ ~..UI ~I~ d.'JI 0'J. ~ ~ o_,..; ~~ ~..UI I~ :J:.9
 162 Book of Occultation
Kitab al-Ghaibah
generally known and believed in is: he is this specific person or not. And such a 163
doubt is not disbelief (Kufr). If such doubt were disbelief (Kufr), it would be
·disbelief (Kufr) even if he does not manifest a miracle, because before the
miracle is shown, he doubted whether this person was the Imam or someone else.
It would be consistent with his belief in the Imamate of the Imam in general, if
he doubts his Imamate in general, and that is impossible.
View of Sayyid Murtadha
Sayyid Murtadha says: The question of the opponent from us that why the
Imam does not appear to his devotees is irrelevant, because if he means that the
grace of the devotee does not exist and therefore, his religious duties are not
binding, it is not correct.
Because his grace exists, since he knows that he has an Imam, who is in
occultation and he expects him to rise any hour and rule over the world.
Therefore, he must fear that the Imam may appear and punish him and thus,
must abstain from wrong acts and perform his obligations.
Thus, the occultation for him is as if the Imam is in a nearby land. Many a time,
the condition of occultation is more so effective in this regard, because in such
a case, the Imam can be with him in his land and in his neighborhood and.
watching him without his knowledge.
Concealed Birth of the Imam of the Time (a. s) was not an
extraordinary event
We previously mentioned that the concealed birth of the Master of the Age is
not extraordinary, as the likes of it have occurred in narrated stories of kings.
Scholars of Persia · and other biographers of rulers have mentioned similar
accounts, such as the well-known story of Kaikhisrau; whose mother was the
daughter of Afrasyab, king of the Turks, and conceaJed his conception and
birth, and whose grandfather, Kaikawas, the king of Persia, desired to kill him.
So his mother hid him and his story is famous in history. Tabari has mentioned
it in his Tarikh. 62
The Quran has spoken of Ibrahim and that his mother gave birth to him in
secrecy and how she hid him in a cave until he grew up and then his story
unraveled. 63
It mentions the story of Musa (a.s) that his mother left him in the river fearing
for his life from Firon. This famous, and the Quran has mentioned it.64
The story of the Master of the Age is similar to these.
So how can it be said that it is against the ordinary? -Some people have children
from concubines that they hide from their wives, until they are at their deathbed
and then they confess.
 l
Kitab al-Ghaibah 165
j

l
Book of Occultation
164
Some people hide their progerfY due to their family, fearing that they will kill l,.
' t.hem in greed for inheritance. These events are not uncommon and they happen l~
,,
often. Therefore, one must not evince wonder in the like of it in the Master of
the Age. We have witnessed many events like this and have heard much about
them, therefore, we will not prolong the discourse with more examples, because
it is clear in the practices of the society. There are many people we have found
whose lineage was clarified a long time after their fathers' death. No one knew
such a person's lineage until two Muslims testify that his father had confided In
them in secrecy due to his fear from his wife and his family; so they testify
afterwards that they can be related to a particular man or woman.
As for the acts of Ja' far Ibn Ali, the uncle of the Master of the Age, his
rejection of the testimony of the Imamiyah that his brother, Hasa~ Ibn Ali had .a
son born in his lifetime, his rejection of his existence after hts brother, his
usurpation of bis brother's inheritance, his behest to the rulers of tbe time to
imprison the concubines of Hasan in order to force them to negate pregnancy to
underscore his rejection that his brother had a son, and his declaration that any
Shia, who claimed that Hasan left behind a successor was worthy to be killed,
these cannot confuse a learned man, because everyone agrees that ]a'far was
not infallible like prophets, that had he been so, it would have been impossible
for him to reject the truth and uphold the wrong. Rather, he was fallible and
able to make mistakes.
The Quran has spoken of the wrongs of the sons of Yaqub to their brother
Yusuf and how they threw him into the well and sold him at a very insignificant
price. And they were sons of prophet, and some believe they were prophets. If
they can perpetrate such a grave error against their brother, how Ja' far Ibn Ali
cannot utter denials about his nephew in greed of worldly pleasures? Who can
consider this impossible, but an obdurate opponent?
If it is said: How Hasan Ibn Ali had a son while during his terminal illness, he
addressed his final will regarding his trusts and monies to his mother, named
Haditha and with patronymic of Umme Hasan, and entrusted his affairs to her?
If he had a son, he would have mentioned him in his final will.
We will say: He did that in order to advance the purpose he had in hiding his.
birth and concealing him from the rulers of the time. Had he mentioned his son
and addressed his final will to him, he would have breached his sole purpose. He
needed the government officials, yeomen of the king and witnesses of the judges
to refer to her in order to safeguard his trusts and monies and also to maintain
secrecy of existence of his son and to protect his life _by not mentioning him.
Anyone who thinks that this is the proof of the falsity of the ImamiyOh belief,
he is not familiar with practices in the world. Imam Sadiq Ja'far Ibn Muhamrnad
 166 Book of Occultation Kitab al-Ghaibah
167
did same when he addressed his final will to five people; the first of whom was
, the ruler of that time, Mansur. He did not exclusively address his son Musa
(a.s) in order to protect him. lie addressed Rabi, the judge of the time, and his
concubine Hamida Barbariyya, and he mentioned his son Musa lbn Ja'far (a.s)
last in order to hide his position and protect his life. He did not mention along
with his son Musa (a.s) any other of his sons. Perhaps it was to exclude the
possibility of someone claiming the position of Imamate after him on the basis
of his inclusion among addressees of the final will. And had not been Musa
(a.s) prominent and well known amongst his sons, and his position and
relationship to him famous, and his scholarship and erudition well established,
and had he been unknown, Imam Sadiq (a.s) would not have mentioned him in
his final will and would have sufficed on the others, as did Hasan lbn Ali, the
father of the Master of the Age.
Location of the Imam is secret
If it is said: Your assertion that since the birth of the Master of the Age until
this day, which is a long period of time, no one knows his location and
residence, nor does anyone reliable brings any news about him. This is
extraordinary, because everyone else who underwent hiding from an oppressor
due to fear of his life or other reasons, he does not go into a very lengthy hiding
and it does not take more than twenty years. Likewise, he does not hide from
everyone the place of his hiding and some of his trusted followers and his
family does know his location and brings news of his meeting. Your belief is
very different from that.
We will say: The case is not as suggested. A number of the companions of Abu
Muhammad Hasan Ibn Ali (a.s) saw him during the lifetime of his father and
they were his companions and close devotees after his father's demise.
They were middlemen between him and his Shia and were well known, as we
have narrated, and carried religious guidance to the Shia and brought his
answers to their questions and received their religious d~es from them for him.
They were persons, who were declared righteous by Hasan Ibn Ali (a.s) in his
lifetime and he had ~ppointed them his trustees and had designated them with
overseeing his properties and his affairs, mentioning them by their names and
names of their fathers such as Abu Amr Uthman Ibn Saeed Samman, his son
Abu Ja'far Muhammad Ibn Uthman Ibn Saeed, and others that we will mention
in detail soon. ',
They were wise, trustworthy, extremely reliable and intelligent and ,men of great
noble characters. They were respected by the rulers o_f the time for their nobility
and majesty, and honored for their trustworthiness and famed lofty characters.
They were so trustworthy that they would return even their enemies' trusts.
 168 Book of Occultation J(itab al-Ghaibah
169
This invalidates the assertion that no one has seen our master.
, After the companions of his father, communication was intact with him through
"th~ emissaries between him and his Shia, whose words were trusted and whose
piety and trustworthiness made them reliable. We may bring some of their
narratives in this regard in the future.
1

Narrations from his holy forefathers (a.s) had preceded him that the Qaim (a.s)
will have two occultations, one of which is longer than the other; and that in the
first, communication with him will be established and in the second, it will not
be. The events unfolded as predicted by these narrations, enhancing the strength
of our arguments.
We will explain this reasoning in the future, God willing. This is not an event
so out of the ordinary, as they have suggested. Even if it were so, it is
reasonable that Allah may violate the ordinary in the case of hiding a specific
person and to conceal him, because it is expedient and wise.
Some examples: Occultation of Khizr (a.s)
Khizr (a.s) is alive since before our time, since the tJme of Musa (a.s) according
to the majority of the Ummah until our time. It is a matter of consensus
amongst historians that no one knows his place of residence and no one knows
if he has any companions, except his story with Musa in the Quran 65 and the
various narratives that some people think they have seen him as a pious man
and after separating from him realized that he was Khizr.
Occultation of Musa (a.s)
There is the story of the hiding of Musa, the son of lmran from his homeland
and his flight from Firon and his people, as mentioned by Quran. 66 No one
found him for a long time, neither did they recognize him, until God sent him
as an apostle and he made the call to follow him and then the friend and the foe
recognized him.
Occultation of Yusuf (a.s)
There is the story of Yusuf, the son of Yaqub, to which a Surah of the Quran is
dedicated and it recounts how he was hidden from his father, an apostle who
received revelations day and night, yet the news of his son was hidden from
him and his sons, who would meet him and transact with him, but do not
recognize him. Years passed like that before Allah revealed his story and united
him with his father and brothers. Such an event is extraordinary and we have
l
! not heard the like of it.
Occultation of Yunus (a.s)
There is the story of Yunus, the son of Mata, the messenger of 'God, with hiS'
people and his flight from them when they disputed him for long and violating
him did not concern them much. So he went into occultation from them and frotn
 170 Book of Occultation
Kitab al-Ghaibah
everyone; so much so that no one knew where he was. God hid him in the
abdomen of a fish and saved his life for expediency until that period passed and
'G9d returned him to his people and united them. This is also extraordinary and
far from the ordinary events we hear. narrated by the Quran and agreed upon by
all.67
Occultation of People of the Cave
Likewise is the story of the "people of the cave" narrated by the Quran how
their story unfolded and how they hid from their people and fled to save their
religion. If the Quran had not spoken about it, our opponents would have
rejected this in order to facilitate their denial of the occultation of the Master of
the Age. However, Allah informed us that they remained three hundred years
like that in hiding, in fear. and then Allah brought them back to life and they
returned to their people. Their story is well known. 68
Occultation of the Owner of the donkey
There is the story of the "owner of the donkey," 69 whose 70 story is narrated by
the Quran and People of the Book believe that he was a prophet. God made him
dead and then brought him back to life. His food and-drink did not decay. That
was very extraordinary.
If all these events are well known. how can they reject the occultation of the
Master of the Age? Except that the opponent may be an atheist, nihilist,
negating all these as impossibilities, in which case we will not discuss with him
the subject of occultation, but rather our discourse with him will change to the
very existence of God and that this is within the bounds of God's infinite
power. Our discourse with regard to occultation is with someone who is a
Muslim and confesses that this is within the realm of power of God and we are
showing similar examples to him.
Similar examples of this, narrated by historians and biographers are many such
as in the stories of Persian kings and their hiding from their people for a period
in which they do not know their whereabouts and they return to show their
purpose from the enterprise. Though ~he Quran has not spoken of this, it is
chronicled in history.
Likewise, a number of rulers of Rome and India had hidings 'a nd extraordinary
events, which we will not mention, because the opponents may reject them as is
their habit in order to reject the traditions.
Reports about long lived persons \
If it is said: Your claim of the long life of your Patron [Imam Mahdi (a.s)] is,
extraordinary, as according to you, he remains a man of complete i~telligence,
strength and youthful looks, because he is, according to you, at this time in 44 7
A.H., a hundred and ninety-seven years old, as his birth was in 256 A.H. ·
,,
\'·..
~·. ' '.', :;•
 172 Book of Occultation Kitab al-Ghaibah
173
Ordinarily, no man lives this long. How ordinary norms stand violated about
him, whereas they are not violated, except in cases of prophets? j~ ~J ~ o~GJI •• aij-:1 ~ ,;..WI o.L. Al 0-" ~j ~ ~~ o.)WI .r,J r-'-'
' We will say: There are two answers for this:
~~~'11 ~ ~- ~! ~LA:;I
First reason: One is that we don't accept that it is a violation of all ordinary
norms. Rather, similar long lives, and lives longer than his, have been recorded, j-1,ubl.JI ~ JJL>- ill~ 0i r-l.-i '1 Lii ,~J.:>.i :~J :_ro dl~ :_r- ~l~I :l:.li
and we mentioned some of them such as the story of Khizr (a.s) and the
narrative of "the people of the cave" and others. Allah has reported that Nuh ~~I~~ Li_?~ ..LiJ ,ill~ :r piJ ~ u .r:- ..li i..l.4; L.-:9 ubWI
(a.s) lived fifty short of one thousand years amongst his people.71
.dl~ .r.}-J ~I ~b_:,j 4-..aiJ i')LJI
Historians say that he lived longer, and the said period was the duration of his
propagation of faith after he was sixty years old. .L.~ 0. 0 > ~! J..:....... ~i 4-_; ~ ~ ~j i">WI .i....;~ C~ ~ ~W .Jil _r.>i ..t.i_,
85- Some scholars of tradition have narrated that Salman Farsi niet Isa Ibn oJ-ll oL JW .Jll ~! 4,... j ~.) W!J ill~ cj-4 _?'i ~\$. <L! 0_,J~.;:-JI ~b_:,jJ
1

Maryam and lived until the time of our Prophet (s). His story is famous.72
Stories of people with long lifespans from Arabs and non-Arabs are .o.rs- :r 0~ ~ ~ 0i ~ oJ§".LJI
famous and chronicled in books and history
Dajjal
i '.'>L-1 I ~ t!.r° 0-: ~ ~ ~ .Jil ~ .J '-:?" ).43 I 0 W... 0 i J l:>- ';1 ~b_:, i '5.J.JJ
86- Tradition scholars have narrated that Dajjal is alive and that he was present
during the time of the Prophet (s). Da.ijal is the enemy of-God.
·J~ o_r.>J '~J .JTJ ~ .Ji1~~0l..j Jl ~J
If long life is possible with respect to an enemy of God, because of certain ·~)_,:JIJ ~I .j oJ§ .l.o 4.9.J.1'-° ~IJ ~_,JI 0-4 ..:r.,.r--JI Jl:>-i .J
expediencies, how the same cannot be possible about a bosom friend of God?
aJTJ ~ .Jll ~~I~~ 01..S' ~jJ .)y:- y J\.::-..UI 0i ~..WI ~b_:,i '5J.JJ
This is but obstinacy.
Luqman Bin Aad . . (J-4 ~ _r4l .Jil J..U. ~ jl::- I~~ •.Jil JJ.s. y. J ,~<:fa s>..UI ~}I Ji J~ 4-iiJ ~ J
87- Luqman bin Aad lived the longest and he lived for 3500 years. It is said that
· .)l:.JI :_ro 1..Lt. 0 ! !~ .Jil ij J .j .J:.. j_P.&.!. '1 ~ ~I ,a. \I
he lived with seven eagles in such a manner that he used to catch an eagle chick
· and rear it under his care on the mountain till it became old and died. Then he
w~T U")U ~~ 4-iiJ I.rs- V"'L:JI Jybi 01S' .)~ J. 0L..Al 0i ~_,JI Jl:>-i _?~ :_ro '5JJJ
took up another chick and trained it till the seventh eagle, which was named as
Labad and it had a longer life span than others. ~ ~ _? ..lJI _rjl t) .l>~ 01S'J ~i ~ _rS- ~~ 4-i! J~J ,4..:..,., 'JI. .;..J 4..:..,.,
Therefore, in this regard it is mentioned that the age of so and so was as long as
Labad; and Aasha [Arab poet] has also composed the following lines: 4J,.,bi 01..S'J ,._w ~ __,;..T 01..S' ~ o~) __,;..T ..l>i ul.. I~~,~~ L. _rjl ~~I
When you had taken up seven eagles for yourself - and every time an eagle
died, it continued to live in the eagle after him.
:~';1 J~ ~J ,~~..,..JI JU, :j:ii d_,,..s-
•
~ ~! u..L..6:- ~~~I~! ..,.---;l~d·-.--·H)~---->-~~!-·Jj~-0-•,J
It lived for so long that people thought that eagles lived forever. Was it possible
to live forever in the past age? .;A..U I ~ V"' _,_.Q.:J I ~ ~ J .) )-:..
And with the last eagle, when its feathers fell off due to old age, it said: . You
died and also made Ibn Aad die and I don't know what you did. ~JJ..; GJ .)~ -.J-!I ~iJ ~
Rabi bin Zaba
Rabi bin Zaba is among those who lived for a long ti_me; he lived for 340 years 4,.jWY\; ~~ ,o}rs ~ ~ J. ~ J. dl~ J. ~ J. ~J J. c:!' J. (i-J r+-'J
and saw the Holy Prophet (s): however he did not embrace Islam.
·r-1-: r-1J ~J .JTJ ~ .Jil ~ ~1..!.lJ.)t.; ,4..:..... ~)J 4..:.....
 174 Book of Occultation Kitab al-Ghaibah
175
It is narrated that Rabi lived till the time of Abdul Malik bin Marwan and it is a
, well known report that Marwan said to him: Explain how you spent your life.
He replied: I lived comfortably as a Christian for two hundred years and lived
for one hundred and twenty years during the period of ignorance and sixty
years in Islam. Afterwards Abdul Malik said to him: Luck was with you. His
story is well known. When he reached the age of three hundred years, he
composed the following poem:
When it is winter, you must warm me up, because winter definitely proves lethal : a.:.....
IJ ,ac. LS~ J . ~L:..,"...,.
;;; "'::'>- :.1
for the aged. ...;-~
1.r-~ -Li ~L:-!JI ~ ~j
I
But when the winter goes away, only a thin trouser and cloak is sufficient.
When a person lives for two hundred years, his desires and youth disappear: :J.A ~..UI JAJ .'-9_,~ u~\11_,
Mustaughar bin Rabia cjfl~·,___;. ,,1_"_-~J10'-_ ....<I~!
Mustaughar bin Rabia bin Kaab bin Zaid Munah bin Tameem was also of those ~ b) Ji --~.;..:.
._i_:..._11 JL..),...--.....::..,
!'
"
who had long life spans. He lived for three hundred and thirty years and
composed the following couplets:
I am fed up of life and a long lifespan as I lived for years after years.
After two hundred years, I lived for a hundred years more - I counted years like
people count months.
Is that which is to come different from that which has passed? Days continue to
repeat and nights with their repetition limit my lifespan.
Aktham bin Saifi
tJ~4. 11 <'
Aktham bin Saifi from the progeny of Asad bin Amr bin Tameem lived for - J ~ i >----! Lil.9 ..LJ LS' ~ l ~ ~ J-.-.
three hundred and thirty years. He survived till the time of Islam and also
embraced Islam, but he ,died before he could meet the Prophet. Many reports .,,.,:lI .!lJ, '. 0--' .J LS'J ';;..:__. .:,:J')llJ ;;..:__. '-.: W')ll .f~ ,<? .!...\J 1 # .;r. 1"'5'i !"i"'J
and sayings are recorded about Aktham bin Saifi. For example the following:
~J •Jl!..el-' ~-' -o_n;S' J~i .J_, ,o~ 0i ~ uL._, ~ ..:r-T_, r-L-' .JT_, ~~I~
Certainly, a man should spend ninety years of life. If it is extended by a
hundred more years then an ignorant (person) does not become wary of life.
:JWI
If six and four are subtracted. from two hundred, one hundred and ninety
remain; it is when nights are also counted. ~~~I rl--: ~UL.~! ~ ~ ~w- ..w iy--"1 0!J
His father, Saifi bin Riyah bin Aktham, also had a long life span. He lived for ~~ ~L;.JJI J.._p 0--4 d_J~J ~) i_, ~ .r--}- ~L.:;L. L • ¥6:-
two hundred and seventy years without any reduction in his mental capacities.
He is well known for his forbearance, sagacity and wisdom as mentioned by a
poet about him:
Saifi bin Riyah, who is the owner of forbearance, more than that he is having
kindness and compassion; he knew nothing, which he did not teach tp others.
Zabira bin Saeed
Zabira bin Saeed bin Saad bin Saham bin Amr is also included among people
with long life spans. He lived for 220 years and no signs of senility were visible
 Book of Occultation Kitab al-Ghaibah
176
177
in him; although he lived during the period of Islam, he did not accept faith.
• Abu Hatim and Rayashi have written on the authority of Atha that he lived for
220 years. His hair had not grayed and his teeth were also intact.
Qays bin Adi, his cousin, has composed the following regarding him:
Who is it that should be safe through the accidents of time after Zabira bin
Sahmi, who lived for two hundred years?
_He took precedence in old age, lived as a youth and died an accidental death.
Thus 0 people, gather your provisions as you would die and you have to go
L.; l.. ·~6._--w.J.11 c;
'...s_
..).. --
;. ..1.

away without your families . L...;~I .i._ _--_.._• i:_,L._S""-' - -

~ Q 11 .t.
--- - -....
-
•• l.__-......
":-._ _..
Duraid bin Sama
Duraid bin Sama Jashami lived for 200 years and witnessed the period of Islam,
without accepting faith. He was a chief of polytheists during the Battle of
Hunain and was at the forefront in fighting the Messenger of Allah (s). He was
killed in that same battle.
Mohsin bin Ghassan
He was also a person who had a long life span. He lived for 256 years.
Amr bin Hamama Doosi
He is also a long lived human being, who lived for 400 years. Following is ~is
own composition:
I have become aged and my age is so prolonged as if I have been stung by
snake that is not yet dead. .
Thus death did not destroy me and I was not destroyed? But years of spring and
summer passed on me.
I have definitely left behind three hundred years and I hope to live for four
hundred years.
Harith bin Mazaz J urhami
Harith bin Mazaz Jurhami also lived for 400 years; he composed the following
two lines:
As if there was no one on way from Hajun to Safa and in Mecca who was a
w~shipper, who spent the nights in prayers.
Yes, we are.from the worshippers of Mecca, who spend their nights in worship.
We make the passage of days and nights old.
Abdul Masih bin Baqila Ghassani .
Kalbi, Abu Ubaidah and .others have said that .Abdul Masih bin Baqila Ghassani
also had a long lifespan and he lived for 350 years. He lived during the Islamic
period, but did not accept Islam; on the contrary he remained a Christian. His
engagement with Khalid is well known when the latter came to Hira. Till Khalid
 178 Book of Occultation Kitab al-Ghaibah

asked: How old are you? He replied: Three hundred · and fifty years. Khalid 179
asked: What did you see during this period? He replied: At this place [in the
• d~sert of Hira, which was a sea once upon a time] I saw boats anchored near the
coast and a woman of Hira carrying a sack on her head and she had only a piece
of bread and she was going to Shaam. Now this area has become arid and
barren and this is the practice of God with regard to people and cities. Abdul
Masih composed the following couplet:
People are children born from different wombs and when they understand that
someone is spending a life of difficulty and poverty, they murder and humiliate
him.
When they see wealth and prosperity of someone they become his blood
brothers and such hypocritical things are written and preserved in the realm of
I
unseen.
Nabigha Jodi
Nabigha Jodi was among the long lived personalities among the Arabs. His real
name was Qays bin Kaab bin Abdullah bin Aamir bin Rabia bin Jada bin Kaab
bin Rabia bin Aamir bin Saasa. His patronymic was Abu Laila.
Abu Hatim Sajistani, )l prominent scholar of language and poetry ·says that
Nabigha attained an age more than that of Zabyani. He proudly says: I recited
the following verses to the Messenger of Allah (s):
Our greatness and nobility has reached to the skies and we hope that it will go
~~Li L Al:. ,, • j ·.i., .1-1 '
beyond them. - • • ~ ~ •,--.J ~ .J ~ .<lll ~ ~I JI.ii
The Messenger of Allah (s) asked: "Till where, 0 Abu Laila?"
I replied: "In Paradise, 0 Messenger of Allah (s)." .~I J>""J ~~I:~
The Holy Prophet (s) remarked: "All right, if Allah so wills."
After that I presented the followiug couplets to the Messenger of Allah (s):
There is no goodness in forbearance and magnanimity, when they are not
accompanied with evil and anger, till purity does not stain the period of
forbearance or period of anger.
And there is no goodness in ignorance also, when it is not accompanied with
forbearance and severity does not make amends for it with kindness and
tolerance.
At that moment the Holy Prophet (s) said: May Allah bless you.
(.
It is said that Nabigha Jodi lived for 120 years without losing any of his teeth.
; .
A person says that his teeth were intact till he was eighty; when he lost a set of
teeth, another one grew in its stead. He was best with regard to teeth.
 180 Book of Occultation
Kitab al-Ghaibah
Abu Tamhan Qaini
181
.
• Among.
those blessed with a long life span was Abu Tamhan Qaini, who
belonged to the tribe of Bani Kinana bin Qain.
Abu Hatim has said that he lived for 200 years and composed the following
lines about himself:
Neither prosperity nor the hardships of the age have weakened me; in such a J
--
"
• .R.J": ~I.
•
l...L_
_ _......, • _--.l.J
- " ..._ 1
way as if I have crouched to hui1t or prey.
Due to the severity of old age, I take such short steps that if they see me, they
would think thatmy legs are tied up in chains; whereas it is not so.
His reports and poetic compositions are well known.
Zu Asbah Adwani
According to Abul Hatim, he attained an age of 300 years. He was an Arab king
during the period of Jahiliyyf). His reports, poems and judgments are well
known.
Zuhair bin Janab also had a long lifespan and he lived for 220 years and
participated in 200 battles. He was the leader of his tribe. It is said that he
possessed ten extraordinary qualities: He was a chief of his tribe, he was of
noble lineage and an eloquent speaker and a poet. He used to visit other kings
as a diplomat; he was an accomplished physician, a soothsayer and a brave
warrior. He was a wise advisor. In his will, he said to his children:
My sons, indeed I have become old; I have been given a very long life, I have
got good experience and have become an expert. Thus remember what I say.
Lest in times of hardships you are degraded, lest when you are faced with
difficult situations you forgive each other [and do not fulfill the desires of
others] since for you this matter causes great anxiety and sorrow and brings
condemnation of enemies and makes you suspicious of Almighty Allah. Lest
you become arrogant in face of hardships and careless and think that you are in
security and you ridicule it. Every nation that took tragedies lightly got
involved in them; therefore take tragedies seriously as (in the world, man is a
target in such a way that archers have targeted the tragedies and they shoot
arrows in its directions. Arrows are shot at it from right and left and fina11y the
arrows of tragedies injure him.
· Statements and poetic compositions of Zuhair are also famous.
Duwaid bin Nahad
·~
He is Duwaid bin Nahad bin Zaid bin Aswad bin Aslam bin Haaf bin Qaza-a.
Abu Hatim has said with regard to him: He lived for 456 years. His bequests
and reports are famous and well known and a sample of his couplets is as
follows:
 182 Book of Occultation Kitab al-Ghaibah
The passage of time has rendered my limbs useless and whatever is improved by 183
' •this period, another day will corrupt it, because that which it has improved today,
tomorrow it would destroy it.
Harith bin Kaab
Among the long lived persons of the world is Harith bin Kaab bin Amr bin Waala
Madh-haji. Madh-haj was the mother of Malik bin Adad and the reason of her
being named thus was that she was born on a hill named as Madh-haj. Abu Hatim
says: When the death of Harith approached, he gathered his children and said:
My children, I have reached an age of a hundred and sixty years, but so far I have
neither made peace with any traitor nor befriended any transgressor or infideJ, nor
flirted with cousins and sisters-in-law. I have never kept a woman of loose
character in my house. I have never exposed the secrets of my friends. I follow the
religion of Prophet Shuaib (a.s) and except for me, Asad bin Khuzaima and Tamim
bin Murrah, no one in the Arab Peninsula follows this faith. So remember my will
and live on my religion. ContinueI
to fear the Almighty Allah as He is sufficient for
you in every way. Never disobey Him as you would.b.e destroyed and your city and
abode would be terrified of your destruction [It is an allusion of divine
chastisement]. My sons, be united and never should you fall into discord .. Without
any doubt, a death of honor is better than a life of degradation and helplessness.
What is destined would come to pass. Everything is of two different types. Thus
time is also of two kinds: A time of prosperity and a time of troubles. People are
also of two types: One kind will benefit you and another will harm you. Also
remember that you should take in marriage, a woman who is compatible to your
status and is chaste. Avoid foolish girls as their issues will be useless. Those who
cut off relations will never get peace. There is enmity in discord with the people of
your community. That is if you oppose them, they will become inimical to you. No
matter how numerous you may be; if you have no unity, you are in great trouble.
Goodness erases evil. To reciprocate evil with evil is to participate in evil. Sins
destroy good deeds. Breaking off relations creates sorrow. Disrespect destroys
blessings. Disowning of parents leads to destruction. It reduces population and
houses are destroyed. Bad behavior cuts off benefits. Mutual enmity causes :J~ b.;j ~
separations. He had composed the following couplets: ·; i
- J ...
_ _ _ _....!!. gts ":I--:-.I _ _,, -·
A - ('!""'1
·,
- --~~
I spent my youth and I wasted it; and I destroyed one day with another.
I lived with three wives and all of them passed away and I have also become an old
man.
~l p
w; l"j a. .
Ayt;

My food is less and my getting up is with difficulty and the long. life span ,has I~ ':for-k> ~..LJI ..!..1~ ..U il ;ill J.
- ~ii -1.ll J' 1-
'9
shortened my steps. ·
J>- &!;
. P. '5_,-.ii .
Li - l!i
1
L
I remain awake the nights and observe the stars and contemplate on the hidden and
apparent aspects of my life.
These were some examples of Arabs who had the good fortune of having long life
spans and their accounts are preserved in books of history. .
 184 Book of Occultation Kitab al-Ghaibah
185
Persians and non-Arabs with long lifespans
As for the Persians: According to them, in the past, there were some rulers, who . .!.lb.....QJI 0i 0JJ.;::9 '~.JW-i ~Lb~~ 45'):- ~ i..l.ir ~ 0i ~:; lf.i~ ! f~I t...iJ
got" long life spans. Therefore they have narrated that Zahhak, the owner of two
snakes [a couple of snakes perched on his shoulders] lived for 1200 years; or ~_,J~J '~ ~j J_,.9 ~Is:. J.,WI 0J..l;}iJ a.:...... ~\..._, J..:..... ~j ~Is:. ~I ~L.o
Faridoon the Just, lived for more than a thousand years. In the same way they
say: A king initiated the celebration of Meherjan festival (spring feast). He a.it..=...... v _;if~ _r...I a:...,., ~I .. ,..,:_J a:...,., ~j ~Is:. 0~ ~I ~..b-i '5..UI d.WI ·I
lived for 2500 years after which he disappeared from his people for 600 years. . . - - '"'·
In addition, there are those mentioned in the history of Iranians and their books .Lb.:?~ J_,.6; ~ ~J ~)y .j "'Y':" _,,. .,. L.... d}.) _d.-' . a.:......
and we will not prolong this book by quoting them.
~ul.)WI i f ~Jl>- 0\...)I~~~ 0 t; _?°:J \... 01 JI.A,, ~
Thus [with attention to all these long-lived persons] how can it be said that the - c. .. ..

. long lifespan of the Master of the Age (a.s) is extraordinary? · ~~ ill.o ''-'••r - 1\..· r· 1<'.'-: • J j - I · 11 -
":? . . 0'° J '.vt:u o..- J ''-'~~'-:'~'-:'~I i.f <J..~I i.fJ
Yarab bin Qahtan
Similarly, among those who got long lifespan among Arabs was Yarab bin ~I .J-!i .J-AJ ,_r.-:JIJ t;-4JI '-:'l.::S"' ~~~~I ~WI ~I y.i 0 _?,; \... Js- a:...,.,
Qahtan. His real name was Rabia. He was the first to speak the Arabic
language. According to Ahal Hasan Nasaba Isfahani and his book, Al Fara .IJ~l; 1,;L.:;, ~l iJl;...L..$'" lf:... ,JAJ 04-lS"
wash Shajar (The branch and tree) he ruled for 200 years and he was a
Yemenite progenitor. He was as Adnan was in Hijaz with a little difference. (.)J~~I
-
. ~ ....J · ~I~ .
v --- ":?. ~ - •
·1. ~ -''1
• :.rs- '-:!~ ~ (.)J.J. ~.,;.- rU- ~ J_,..s-
1 ".
~J
Amr Aaamir Maziqiya
He was also a long lived Arab. Isfahani has narrated from Abi Ais Ansari and ~ u~)J ~i ol;:> ~ 4.9.J-" ~ 4J~) a.:...... ~WW ~Is:. <I.ii ~I.bi~ ~.rJIJ
Sharqi bin Qattami that he lived for 800 years. Four hundred years during the - -
lifetime of his father and another four hundred years afterwards, when he was a ~ ~ 01::.bJI ~ jo ~~ 0\5" 1,;1.9,. -1~ i AJ 1< . j 1. ~ • • • ...... .,.....,
• ....r.:--- .;. r..r
ruler. His practice was to wear two kinds of garments everyday. Every night he
- ~ ~
- i,.s9- _, 'ow
~ u~

tore up his clothes, so that no one else may wear them. That why he is known as u-ll IJJ~ -'j~I w~ o~ ~1.-. 0~ dl..L .-... WI•V'::'
.
I ;J
,1...£.Jr ~· o....t:. I.
'lo,;>
..
....
I".
-~
•
.. ,J;-
• I
"'
...

Maziqiya (one who tears). It is said that he was called Maziqiya, because during
his reign, people of Azd migrated to various parts of the world. Amr was a king ,_r>- J b>. \.9 i ~I J:.-1 ~ ~ .,.ti1 0 40 tpJ I cl ..b.j ~ ._,.;) d.L. 0 \5"J , ._,.;.J ':JI .J l1.i j
of the Saba kingdom. Soothsayers told him that his country would be destroyed
by the floods of Iram. So he sold his land and migrated to some other place with 4J5' >}11 ._:.,_,..:.:;1...:..J ~_rll J:-ll j.J .U..iJ ,,~Jj Cl' ~lbi ~ r.::_~J ~t,.,.; t~
his subjects. Therefore all the tribes of Azd and Ansar are his descendants.
Jalhama bin Adad bin Zaid bin Yashjab .o..UJ :r JL.a.i':JIJ
Another long-lived ruler of Arabs was Jalhama bin Adad bin Zaid bin Yashjab J~J '~ .-., ._, 0"_,.--t-1
.< . ..Li. . . ~ . • - .
bin Arib bin Zaid bin Kahlan bin Yarab. He is also known as Lajalmaha Tai and - . .r -- "" . ~ .J ~ "-:-:./' ~ ~ ~ ~.J ~ _,_,I ~ ~ r+-4J
Bani Taiare his descendants. His account is very long.
0-1 _r. ~ ~ J ~ ti ~I .J 0 \5"J , "-> _;;. J >6:. .;:>- .JJ ~ t.s:b ~ ~!J t.s:b a·-+1~
Yahabir bin Malik bin Adad was one of his nephews. Each of them lived for 500
years and there was a battle between them regarding a pasture land. Jalhatna
'-:-:---! ;;L:,..")l. ~ e;!J ~ 4JI,. ..,:;... ~ ..b-IJ JS' Js- di ..l9 0\5"J ,~_,j ~.dlt...
thought that in this way his whole clan will be destroyed. So he left that place
and traveled a great distance; that is why he began to be called as Tai. He was the .1...:::-1.~L.o ~J ,l!.:k ~ JjWI (.).,.bJ ~ j>-) ~~ .!.l~ ~ ~l>..9 ~ _rJI
'
owner of two mountains in Tai, named Aja and Salma ..He is also having a very
lengthy account.
. ~ J.)"-A J>6:. .;:>- dl..UJ ~ ~ ~ J
 186 Book of Occultation Kitab al-Ghaibah
187
Amr bin Lohi
, One of them is Amr bin Lohi, whose real name was Rabia bin Haritha bin Amr ~) wl.S as.1,j> i:.\...k J ._g . _! Li, • . , -~ I . •
.' - .T ~ - • .r J,rS' J. ·4..IJI> ~ ~J JAJ ~ ~ J_r-S- ~J
Maziqiya. According to scholars of Khaza, he was the chief of the Khaza
during the battle between Khaza and Jurham. He had initiated the customs of - ~ J-iiJ iWIJ ~)IJ ~WI 0- ~..UI JAJ 'r-'6?.J ~lj> ~r- ~ ~lj>
Saiba, Wasila and Haam.73 He brought the idols of Huba! and Manat from Syria ~ ,JS'J..l. ~ ~j> Jl j:A r-1-9 o.:iy..u ~j a5:.. Jl il!JI if - iil.:..J ~ L.AJ
to Mecca. He entrusted Hubal to Khazima bin Mudrika and that is why it began
to be referred to as the .Huba! Khazima. Then he placed Manat on Mt. Abu 41>-.:ii 0-4 JJi.J-AJ ,.:i.rJ~ i..UJ JL-.l~ ;;L:.. tf'JJ ~ ~i ~ ~J ,~j> J:A
Qubais and he was the first to bring Nard (a dice game) to Mecca, which people
played all the time in Kaaba and its vicinity. . ·~J iiJ~ ~I~
- l+! 0~ ly~ ~
~ J.r-S' ~I) ,;WI ull ~.;:Ju d,ji r-LJ .JTJ ~ "111 ~~I If' f.:?J) .M
88- It is narrated from the Messenger of Allah (s) that he said: I was shown
Hell during my journey of Meraj. I saw a short stature man, Amr bin Lahih ~ J~ :H ~l.lA iJ0.:..:...1li 0 ,;WI ~~ f':'-!. J,;) ~j I~~,;~
paying with his baton in Hell. I asked: Who is this? · .
I was told: He is Amr bin Lahih. He defiled the Kaaba as the Jurham tribe had ·~
done, till he died. ~J 4..:.....,., Ula ~~ ~I JA J ~ . .:.:>-
u
ill ,..IA ,,_ ~ wtS' La ~I
. r J. • _ • .r ·1 0"
· i.r-
I.
ul.) :,e' J
Amr lived for 345 years and according to historical sources, his descendants
reached upto a thousand warriors. ,4.JJ~ ~ ~ J'~ wJi ~~jJ o..llJ ~J ,~ ~)J
"If our opponent considers this impossible from astrologers and physicists, then ~ i~u t~ 1 ~6,,..piJ 0.·~·Ji if dl.; ~ i:.r dl.; ~ t:J ~t>.....11 wts" 0ts
the inquiry is about the basis 0 f this question. The world is a creation and it has " " .. "
1

a Creator, Who has set the ordinary norms of short and long lives and He is 4-ilJ 41.,kJ Jw'-11 ~ o.:iWI ~.r:-i tt..,.., .JJ ~ r-1WI 0iJ a.!WI o...lA j.Pi ~
capable of lengthening lives and taking lives. If this is clarified, then the
:(>l.S:JI ~ dJ.) 0-::! I.)~~~!~ J 4=Jlk! ~ J.:il.9
inquiry becomes easy.
~ ..Lii ul.:ilJI If' c:.;l> l...lA J~ o,jj _r.?. d}.) ~ cjA l.!Jj.) ~ ~l>.....11 0ts" 01J
If our opponent accepts this, but says this is out of the ordinary norms, we have
already responded that it is not out of all of the ordinary events. If he says it is.
4-ii
. .
• .ul.:iWI t.;:':" ~ C:J~ ~
out of the bounds of our ordinary events, we will ask: What is wrong with that? •'-'I
,.,. Ii.......i J • . . ''I• J~ '1 ill .:i J:.9 u~ .~~WI 1_.J ti9 d.:.i.:i~ If' C:Jl>. l)li ~J
J •
~J ~
$ • - • •

If it is said that such events are not possible, except during the times of the -·

prophets, we will say that we dispute this assertion. We believe that '~UIJ w\11J i:.~\11 ~ ~ ublJI J,r>- j~ l;..L:&.J dJ.) ~ t?:.; ~ ti;
extraordinary events can be worked by prophets, Imams and even virtuous
servants of God. The majority tradition scholars and many Mutazalites and ul.I_? dJ.) I_,_., 0lJ ~..,.WIJ a.I~I i:.r _r.!;S'J dJ.) 0Jj~ ~..bJI ~6,,..pj ;.s'iJ
Hashawiyya accept this. And if they call them "Karamat," that is a difference
only in words. We have proved the possibility of these events in our books and
~ J~ W! ~I 0i ~J ~ ~ dJ.) jl~ ~ L:..lb J.tJ ;;Jy:_ ~ a')l.>. l!l,J.) 0ts"
explained that extraordinary events prove the truth of the person, who brings
them forth; and we discern he is either prophet, Imam or a virtuous man. We
.u r-u·. :. 0-° o,;J_? ~ L$J .J~ bJL.,.., Ji Lal.a! Ji l:-:-i -....Lt.;
0

ro~ ~ ~ 0-4 J~
have responded to all the doubts they raise with this regard in our books and .l:A!Ao.f'~J.,k;\1~ ~~)I~
~J ~I 0-1 ~ ~I ~j ~ )1 ~ \11 ~?I ~ ~~JJ .A'\
will not prolong the discussion by bringing them here again.
Jil f.:?.JN' _,...!I
89- I saw a writing of Sharif Ajal Razi Abul Hasan Muhammad bin Husain •
Musawi dated Sunday, 15 1h Mohurrum 331 A.H. in which he has mentioned the ~WJ ~..t>! a.:.... i .r-JI .f ~~ ~l>JI ..t> ~Ii.>:-! t> JY ~ r:.JlZ" ~ ~ ~'
account of a long-lived man in Syria, who had crossed the age of 140 years. He
says: .I mounted my beast and went to him and found him after much endeavor. ~ ~l ~) ,:t..., 0:-~-uiJ aJWI jJ~ ..l9 il!JI ~~ ~ ~ Jl>. .J _?.; o,jf ~W~J
I met him near my housein Karkh and he was a wonder and had met Imam 0 asan
~ 01~01 ~I .uL'.:. d..i~i 0l.SJ tfa~ f.:?).:i i:.r ~)JI Jl ~J cllr
188 Book of Occultation Kitab al-Ghaibah
189
Askari (a.s), father of Imam Mahdi (a.s). Therefore he described the fine
qualities of Imam (a.s). A wonder that was seen is an incident, which he has i)-4 ill~~~!···~ ~JJ i'.'.>L.JI· ~ ~LlJI ~j i~I ~!..;,)I~~
written in his own handwriting. 74
' . -
· ~ ..i.k.:. ~ ~ o.lA ,tA..uLl. u=JI ~~I
The frailty and feebleness of the body that comes with the passage of time and
~ ~ ~ L- ~ .'..IW)ll ~ ~L:;J ~Ip J .:,it..)I .:>l..t:.-4 i .;+ll ;r ~ ~ t.. t..ti
old age is not something that is inevitable . Allah has set the ordinary pattern
that this comes along as time goes by. This is not however necessary and God is 0i J.:>Ll JW ~J .!.lt.:A ~~! ~J .:it...)1 JJlk; ...l:.&. dl~ ~ .:,i~ o.:>WI .Ji! ~.r.-i L..i!J
able not to act according to the pattern He has set.
.~ o.:>WI ~.r.-i L. ~ "';J
If this is accepted, it is proved that the phenomenon of long lives is possible.
We recorded narr~tives of people, who did not change with the passage of time ~ i u ~Li_?~ ..WJ J:>· · .r.?- ~ .r-JI JJlk; .:,ii~ ~I o.h. ~ l~!J
and their old age. How someone, who believes that Allah will settle the Jll 0~ ~ 0-4 d.l; fa_ W-:fJ r+- ~J r-"Jw,j JJlk; ~ IJ~ r-1 ~j ~4
believers forever in Paradise as youths who will never grow old , can reject this?
Those who are our opponents in this regard and are deniers of these things, and
ill~~ 0-4 ill~~()~ 0i ~ L..i!J 0h "':J t;µ ~I~ ~\!.JI~ JW
they regard this to be the effect of the stars and in this regard are ~J ~ JU;4 ~; 0~ ~ J:l..lll J.:> ..li ':>..UI ~1_,s:JI _dlrJ ~I J! O~J
opposed to us, but they are the people of Shariah, on the basis of many
·~ J ~ i:r ~I,· b;; .! t_r}I J,Ai i:r 4..JLJlo.lA ~ ~6:-
evidences their claim is invalid. Therefore in these circumstances, all the causes
of doubt are baseless and unreliable. _,.>T J:b
Another proof on the lmamate of the Imam of the Time (a .s) i')L..JI ~ W )1 ~ ~ ~ ~ 0-? ~I ~I 0l..)1 ~L,.:, A..l..! ~ J..l:. t.-J
Of the proofs proving the Imamate of the Master of the Age and that his
occultation is not an impossible phenomenon, are narratio11s of the two distinct W'il 0iJ ~L.)'IJ ~WI 0~~10L:i)JIJ 0l ·al:.-;_JI 0l:A;lkll olJJ L. ~ ~J
denominations: Ahle Sunnat and1Imamiyah: that the Imams after the Prophet (s)
~ l~!J '0~ "':JJ 0J-4.i.. "':J ?- l:;I r-LJ .UTJ ~ .Jil ~~I~ i~I ~
are twelve - not more, not less. When this is proved, anyone who is certain of
this, will be certain of the Imamate of the Twelve Imams. We profess their _,.r':"J ~J ~\..! J! ~.l; ~..UI ?- ~~I w\11 ~ & dl~ Jl.9 ;r ~ dl~
Imamate and believe in the existence of Ibn Hasan and his occultation, because
~ ~L.)'I ~ "':J dl~ :.r4 '"~
. .~ r-
-~~16:- i:r 0'-i ~- ~J i~I ~ . ~'I . I
-~J.
anyone who disagrees with the Imamiyah, on anyone of these Imams, their
Imams do not remain on this number, but rather, increase. When this specific ~ ~~I .:>..WI l.h ~)".l; ~I Jl:> \14 ~ l~!J ·4-:k- o.:>~)1 j~ J. .:>..WI 1.lA
number is proved through the narrations we will present, our objective will be
proved. · .o\;.:>) l..
On the basis of this we have mentioned some of these reports and about the ~ J.rk:. ')\!.J ~11.h ~a.;· .a.JI ~I~ ~WI J:>s.iJ dl; :.r4 ~ )".l; ~
remaining we give the concerned reference so that this book may not be
prolonged inordinately, if Allah wills. .JW .&I $.Ll. 0! ~l:SJI
Reports of Ahle Sunnat that Imams are twelve in number :~1 ~l;.,,o ~ :r di;~ ~JJ w
90- Among that which is narrated by Abu Abdullah Ahmad bin Abdun, alias ~I y,i ~..b- :Jts ~bJI ~~ ~J.rJI 0J..l;s- j-!--4>-i .&I~ y,f "-! ~;j t.. .~.
Ibnal Hashir is: Narrated to me Abul Hasan Muhammad bin Ali Shujai, t_he
scribe that: Narrated to us Abu Abdullah Muhammad bin Ibrahim, alias Ibn ~j ~4 ....JJ~I ~1.r.! ~ ~ .Jll ..y-. y,f \;.r,>l :Jl.9 ~LSJI ~~I~~~
Abu Zainab Nomani, the scribe that: Narrated to us Muhammad bin Uthman bin :JL.; ~~ ~.:>1..Li:JI ~.Lll 0~ ~ 0~ ~ ~ t;_r.>-i :J~ ~LSJI ~WI ~j'
Allaan Zahabi Baghdadi in Damascus: Narrated to us Abu Bakr' bin Abu
Khaithama that: Narrated to me Ali bin Jaud that: Zuhair bin Muawiyah from .:>~j ~ 4:.J~ ~ _r.:Aj ~..b- :Jl.9 ~I~~ ~..b- :Jl.9 ~ ~i ~ ~ y,i ~..b-
Ziyad bin Khaithama from Aswad bin Saeed Hamadani that: I heard Jabir bin .i.li! J>"" J ._• • 'J~• •o.r- ~ .r.~
Q...,, •
I ~ ·.. ... .' JI~Lt I .I
~1--t'I ~ i.)! .:>..>"""'•:JI ,y- ~ i.)!
 190 Book of Occultation Kitab al-Ghaibah
191
Samra say: I heard the Messenger of Allah (s) say: After me, there would be
twelve Caliphs and all of them would be from Quraish. W9 :JU·'~~ 4JA ~~_rs, l:JI ':?~ (J.fo_ :J~ rLJ .JTJ ~Ji!~
' When the Messenger of Allah (s) returned to his house, Quraish arrived and
addressed the Prophet: What will happen after that? The Prophet replied:
·[,Jfll i.J~ rt :Jw ~1~t.. 0~ rl :l)lii ~) ~i .u;... Jl ~)
Confusion and discord.
~JL- 0-: ~j ~J.:>- :Jl.9 ~ ':1-j .,:r.I \;,;..J.:>- :Jl.9 0~..:,: ~if' .)l:......)'l l~J ·°''
91- It is narrated from the same chains of narrators from Muhammad bin
Uthman that: Narrated to us Ibn Abi Khaithama that: 0 i or- ~ .r. 4- ~ ~ :,r>-) I ~ ..:,: ~ J ~.r- ..:,: .!J \.-..J 4.i~ ..:,: .) ~j if'
Narrated to me Zuhair bin Muawiyah from Ziyad bin Alaqa, Samak bin Harb,
Husain bin Abdur Rahman Kalham from Jabir bin Samra that the Messenger of . ~ i~ ~ rl ···~ ? l:JI ';?~ i.J~ : Jl.9 rLJ .UTJ ~ Jil ~ Jil J.,..,.)
Allah (s) said: After me there would be twe'Ive Caliphs; after that the Prophet
mentioned something, which I could not understand. A person in that gathering .~) ;,r ~ :Jl.9 :l)lii i .,AJI ..:.JL :r+~ Jlii ,~j
says: I asked the others [What did the Messenger of Allah (s) say?] They
replied: His Eminence said: All of them would be from Quraish.
0.r- ~ .r.4- ~~I~ .).Y .,:r.I \;;..J.:>- :Jl.9 0~..:,: ~if' .)l:......)'l l~J ·°'T
92- It is narrated from the same chains of narrators from Muhammad bin Uthman
~ ~ i.JJ~ ~JJI l.1Ai JAii Jl.J! 'l :Jl.9 r J JTJ ~ .Jj1 ~ ~10i )"~ :J\.i
that: Narrated to us Ibn Awad from Shobi from Jabir bin Samra that he said: The
Holy Prophet (s) remarked: The people of this religion would be helped against
one who intends harm to them till the tenure of the twelve Caliphs. ·
,~j ~ ~ ~J '0J~J 0>-°~ ._,...LJI ~.~_rs, ~I~! ~IJU
[When the Prophet said this] People were coming and going and there was a lot · ·J:..i.) ;r ~ :Jl.9 :Jlii ~J\.i &.~ ~i :- ~\I Ji - ~\I~
of disturbance; at that time the Holy Prophet (s) mentioned some words, which " - "

I could not understand. So I asked my father or brother: What did the Prophet :Ju~~ Ji1 ~ L:;..L> :Ju ...L.>i L:;J.,. :Jl.9 0~..:,: ~ i:r- .)t:......)'11~J ·°'r-
say? He replied: He said: All of them would be from Quraish.
93- It is narrated from the sa me chains of narrators from Muhammad bin
1
0i _;5 ~ :J Ll o.r- ~ .r. 4- .:._rs- , ~I if' , 0_y .,:r. I L:; J.:>- : J \j .r->i ..:,: 0 ~ L:; J.:>-
Uthman.that: Narrated to us Ahmad that: Narrated to us Ubaidullah bin Uthman
that: Narrated to us Sulaiman bin Ahmar that: Narrated to us Ibn Aun ·from J 1 ~1.,,u 4JA ~ i.JJ~ ~JJI l.1Ai JAi JI~') :Ju r-LJ .JTJ ~ .Jj1~~I
Shobi from Jabir bin Samra that: The Messenger of Allah (s) said: The people
of this religion would be helped [through the Caliph of God] against those who Jj - ~\I~ ,~j r-3 ~ ~J '0J~J 0JA~ ._,...L:JI ~.~_rs. ~I
intend harm to them and this help would continue till the tenure of the twelve
Caliphs. Since people were going and coming, I could not make out what the .J:..i_) 4JA ~ :Jlii ~Jli &.~ ~i : - ~\I
Prophet said after that. So I asked my father or brother: What did the Prophet
say? He replied: All the twelve Caliphs would be from Quraish. 0-! ~ \;; J.:>- : J li ~ ':1-j V. ...Lo.> i I;; J.:>- : J 1.9 0 ~ V. ~ :,r- .) l:......)'I l~J .°' £.
94- It is narrated from the same chains of narrators from Muhammad bin Uthman
that: Narrated to us Ahmad bin Abi Khaithama that: Narrated to us Yahya bin 0-! ~ if' ..l: .k ..:,: ..u 6:- if' ..l-.. ..:,: 4 1I;; J.:>- : J li el~ . :,: .Jj1 ~ t;.; J.:>- : J li ~
Moin that: Narrated to us Abdullah bin Salih that: Narrated to us Laith bin Saad
from Khalid bin Yazid from Saeed bin Abi Hilal from Rabia bin Saif that: I w~s rs- 0-! .Jj1¥ ~- .. ":Jlii ~':JI ~
. ~ ..W: IS :Jli ~
- - "
. ',J
1.,.1•
-~)
"'
•.s;.
'-' .
J'L
.JVll '\,,S'!
i
with Shafi Asbahi when he said: I heard Abdullah bin Umar say: I heard th~' " '
Messenger of Allah (s) say: After me, there would be twelve Caliphs. . UJ.;.
. ~
:.
.r-s- l:JI . _c. •J "
~I..:. •
~I.)_,--_. Y'-!.
--1.....
.1-1 " ~
, - J "J J ~ J.lll ~ J.lll J.,..,.) ~-. ":J~
95- It is narrated from the same chains of narrators from Muhammad bin
Uthman that: Narrated to us Ahmad that: Narrated to us Affan and Yahya bin Jb-.! v. ~J 0~ l:.7..J.:>- :Jli ...L.>i \;;..J.:>- :Jli 10~ v. ~ :_r- .)l:......)'l l~J .\o
 Kitab a1-Ghaibah
192 Book of Occultation

Ishaq Sailhini that: Narrated to us Hammad bin Salma that: Narrated to us

'Abdullah bin Uthman from Abi Tufayl that: Abdullah bin Umar said to me: 0
Aha 'Tufayl, you must consider twelve persons from the descendants of Kaab
bin Loi75 as the Caliphs of the Messenger of Allah (s), after whom mischief and
bloodshed would occur and people would fight each other [as all those who
mention the twelve persons would create a great controversy].
96- It is narrated from the same chains of narrators from Muhammad bin Uthman
that: Narrated to us Ahmad that: Narrated to us Muqaddami from Asim [bin Uma'r]
bin Ali bin Miqdam Abu Yunus that: Narrated to me my father about the origin of
Caliph from Abi Khalid Walibi that: Narrated to 'us Jabir bin Samra that: I heard
the Messenger of Allah (s) say: This religion would remain victorious and will not
be harmed by those who intend to cause harm to it till the time that twelve Caliphs,
all of whom would be from Quraish, rise up [for Imamate].
97- It is narrated from the same chains of narrators from Muhammad bin Uthman
that: Narrated to us Abdullah bin Ja'far Raqqi that: Narrated to us Isa bin Yunus
from Majalid bin Saeed from Shobi from Masruq [bin Ajda bin Malik Hamadani,
died 63 A.H.] that: I was with Ibn Masud when a person asked him: Did your
Prophet inform you how many his successors would be? Ibn Masud said: Yes, in
spite of the fact that you are the youngest, no one other than you asked me this
question. I always heard the Messenger of Allah (s) say: After me there will be
Caliphs equal to the number of the chiefs of Musa (a.s). Allah, the Mighty and
the High said: " ... and We raised up among them twelve chieftains ... " 76
98- A group of scholar infon,ned me from Abu Muhammad Harun bin Musa
Talakbari that he said: Informed me Abu Ali Ahmad bin Ali, alias lbn Qazib Razi
that: Narrated to me some of our scholars from Hanzala bin Zakariya Tamimi from
Ahmad bin Yahya Tusi from Abu Bakr Abdullah bin Abi Shaibah from
Muhammad bin Fudail from Amash from Abu Salih from lbn Abbas that he said:
Jibraeel (a.s) descended with a book from Allah upon the Messenger of Allah (s),
having twelve golden seals. Then he said: "Surely, Allah the High greets you and
orders you to hand over this book to the chosen one from your family after you. He
will open the first seal and do according to what is in it. When he is about to expire,
he should hand it over to his successor after him. Thus, the first will hand over to
the last, one after the other." The Holy Prophet (s) did as he was ordered. Ali Ibn
Abi Talib (a.s) opened the first of them (seals) and acted as per its instructions.
Then he (a.s) handed it over to Hasan (a.s), who opened his seal and acted on it\He
(a.s) handed over to Husain (a.s), who passed it on to Ali lbn Husain (a.s). Tliis
went on from one to another till it reached the last one amongst them. ·
99- It is narrated from the same chains of narrators from Talakbari from Abu
Ali Muhammad bin Bimam from Hasan bin Ali Quhistani from Zaid bin Ishaq
 194 Book of Occultation
Kitab al-Ghaibah
from his father that he said: I asked Isa bin Musa: Have you met any of the 195
companions of the companions?77
• He replied: I don't know what you are saying, but I was in Kufa, when I heard
an old man narrating a tradition from Abdul Khair in Kufa Masjid. He said:
Amirul Momineen (a.s) said: the Messenger of Allah (s) told me, "O Ali! The
rightly guided, infallible Imams from your progeny are eleven." And so on ...
100- Narrated to me a group of our scholars from Abu Muhammad Harun bin
Musa Talakbari from Muhammad bin Ahmad bin Abdullah Hashimi · that:
Narrated to me Abu Musa Isa bin Ahmad bin Isa bin Mansur that: Narrated to me
Abul Hasan Ali bin Muhammad Askari [Imam Hadi] from his father, Muhammad
bin Ali [Imam Jawad] from his fat.her, Ali bin Musa [Imam Reza] from his father
Musa bin Ja'far [Imam Kazim] from his father Ja'far bin Muhammad [Imam
Sadiq] from his father, Muhammad bin Ali [Imam Baqir] from his father, Ali
Ibnul Husain [Imam Sajjad] from his father, Husain bin Ali [peace on them all]
that Imam Ali (a.s) said: "Whoever desires to meet Allah, Mighty and Glorified
be He, in a state of safety and purity and that the Great Fear should not terrify
him, he must befriend you and befriend your sons Hasan, Husain, Ali Ibn Husain,
Muhammad Ibn Ali, Ja'far Ibn Muhammad, Musa Ibn Ja'far, Ali Ibn Musa,
Muhammad, Ali, Hasan and the Mahdi, who will be their last.
In the last era, there will be a group, who will befriend you, 0 Ali. People will
hate them, although had they loved them (the Shias), it would have been better
for them, if they but knew. They (Shias) will give preference to you and your
sons over th~ir fathers, mothers, brothers, sisters, relatives and kin, blessings of
Allah be on them, the best of blessings.
They will be gathered ben~ath the Standard of Praise (Liwaul Hamd), their sins
will be overlooked and their grades will be raised as a reward of their deeds.
Shia traditional reports on the topi'c that I ma ms are twelve in number
Reports narrated through Shia sources on this topic are so numerou.s that they
cannot be computed; we mentioned only some of them here:
101- Narrated Muhammad bin Abdullah bin J a' far Himyari that a group of scholars
informed that Abu Mufaddal Shaibani narrated from his father from Muhammad
bin Husain from Muhammad bin Husain from Muhammad bin Abi Umair.
Also narrated to us a group of scholars from Muhammad bin Yaqub from
Muhammad bin Yahya from Ah~ad bin Muhammad from Ibn Abi Umair froJJJ
Umar bin Uzniyya from Aban bin Abi Ayyash from Sulaym bin Qays 'that: !
heard Abdullah bin Ja'far Tayyar [husband of Zainab] say: We were in the
company of Muawiyah: I, Hasan, Husain, Abdullah bin Abbas, Umar bin Umrne
Salma and Usamah bin Zaid when an argument arose between us; I said W hirn:
 196 Book of Occultation
Kitab al-Ghaibah
I heard the M;essenger of Allah (s) say: "I have more authority on the believers
I
than they have on themselves. After me, my brother Ali Ibn Abi Talib (a.s) has
mar~ authority on the believers than themselves. When Ali (a.s) is martyred,
Hasan Ibn Ali (a.s) will have more authority on the believers than themselves,
follow~d by my son Husain (a.s), who will have more authority on the believers
than themselves. When Husain (a.s) is martyred, his son, Ali Ibn Husain (a.s)
will have more authority on the believers than themselves. 0 Ali! Soon you will
meet him. Then his son Muhammad Ibn Ali will have more authority on th,e
believers than themselves.
Thereafter, the Messenger of Allah (s) completed the list of twelve Imams, nine
of whom will be from the descendants of Husain (a.s)."
Abdullah Ibn Ja'far continues, 'I sought testimony from Hasan, Husain,
Abdullah Ibn Abbas, Umar Ibn Umm Salma and Usamah Ibn Zaid and they all
verified my statement before Muawiyah.'
Sulaym bin Qays says, 'And indeed I heard the same from Salman, Abu Zar
and Miqdad and they in turn heard it from the Messenger of Allah (s).
102- Through the same chains of narrators, it is narrated from Muhammad bin
Abdullah· bin Ja'far from his father from Muhammad bin Ahmad bin Yahya
[from Muhammad bin Husain from Abi Saeed Asfari] from Amr b_in Thabit
narrated from Abil Jarud from Imam Muhammad Baqir (a.s) that he said: The
Messenger of Allah (s) said: "O Ali! I, you and eleven of my descendants are
the buttons of the earth, its pegs and its mountains. Due to us Allah has
prevented th.e earth from swallowing its inhabitants. When the twelfth of my
descendants will pass away, the earth will swallow all its inhabitants and they
will not be given respite."
103- It is narrated from Ja'far bin Muhammad bin Malik from Muhammad bin
Nima Saluli from Wuhaib bin Hafas from Abdullah bin Qasim from Abdullah
bin Khalid from Abu Safataj from Jabir bin Yazid from Imam Muhammad
Baqir (a.s) from Jabir bin Abdullah Ansari that he said: 'I came to Fatima (a.s)
and a tablet was placed before her with names of the successors from her
progeny. I · counted upto twelve, one of them was Al-Qaim (a .. s), three were
named Muhammad and three were named Ali (peace be on them all).'
104- A group of scholars informed me that Muhammad bin Yaqub narrates
from Ali bin Ibrahim bin Hashim from his father from Ibn Umair from Saeed
bin Ghazwan from Abu Basir from Imam Muhammad Baqir (a.s) that he sa'iq:
"After Husain (a.s), there will be nine Imams. The ninth of them is their Qaim."
105- Muhammad bin Abdullah bin Ja'far has narra_ted from his father from
Muhammad bin Isa from Muhammad bin Fadhl from Abu Hamza from Im~
Muhammad Baqir (a.s) that he said: "Surely Allah sent Muhammad (s) to the
 Kitab al-Ghaibah
198 Book of Occultation

Jinn and the humans and He has appointed twelve successors after him. Some
. have passed, while others are yet to come. The practice continues through each
;uccessor. The successors of Muhammad (s) are on the practice of the
successors of Isa (a.s) and they are twelve in number. Amirul Momineen (a.s)
was on the practice of Masih (a.s)."
106- It is narrated from Abil Husain that he said: Narrated to me a group of
scholars from Abu Muhammad Talakbari from Abil Husain Muhammad bin
Ja'far Asadi from Sahal bin Ziyad Adami from Hasan bin Abbas bin Harish
Razi from Imam Jawad (a.s) that Amirul Momineen (a.s) said to Ibn Abbas:
"Surely, the night of power (Lailatul Qadr) occurs every year. In this night, the
affairs of that year descend. For this affair, there are masters after the
Messenger of Allah (s)."
Ibn Abbas inquired, 'Who are they?'
He (a.s) replied, "I and eleven Imams from my progeny, with whom the angels
converse (Muhhaddithun)."
107- Muhammad bin Abdullah bin Ja'far Himyari has narrated from his father
from Ahmad bin Hilal Abratai from Ibn Abi Umair from Saeed bin Ghazwan
from Abu Basir from Imam Ja'far Sadiq (a.s) that he said: "Surely Allah chose
the prophets from the people and chose the messengers from the prophets and
chose me from the messengers and chose Ali (a.s) from me. He granted him
(Ali) superiority over all the successors. From Ali (a.s) He chose Hasan (a.s)
and Husain (a.s) and from Husain (a.s), He chose the successors from his
descendants. The ninth of them is their Qaim (a.t.f.s.) and he is their apparent
and their concealed."
108- Narrated to me a group of scholars from Abu Ja'far Muhammad bin Sufyan
Bazufari from Abu Ali Ahmad bin Idris and Abdullah bin Ja'far Himyari from
Abul Khair Salih bin Abul Hammad Razi and Hasan bin Zarif all together narrate
from Bakr bin Salih from Abdur Rahman bin Saalim from Abu Basir that Imam
Ja'far Sadiq (a.s) said: My father, Imam Muhammad Baqir (a.s) said to Jabir bin
Abdullah Ansari: 'I have some work with you'. So, when would it be possible for
you to give me some time so that I may ask you something?'
Jabir replied, 'Whenever you wish.' Thus, when my father (a.s) met him in
privacy, he (a.s) asked, "O Jabir! Tell me about the Tablet, which you saw with
my mother, Fatima, the daughter of the Messenger of Allah (s) and what.did I
she tell you as to what was written in it?" ', ·.[

Jabir replied, 'I hold Allah as witness that I went to visit your mother, Fatima •J
;
a
(a.s) during the lifetime of the Messenger of Allah -(s) to congratulate her for d
Husain's birth. I saw in her hand a green Tablet, which I thought to b~ of .~
I.
emerald and its writing was as bright as sunlight. ,i
.. 1 ,.
i.
ii
·~
 200 Book of Occultation Kitab al-Ghaibah
201
I asked her, 'May my parents be sacrificed for you, 0 daughter of Allah's I •

, Messenger (s) ! What is this Tablet?' She (s) replied, "This is the Tablet, which ~ J f' .WI ol..uil e,_,1.ll I~ :~W ~(..,.UI I~\.. ,.ill J_,.....J ~I~- ':!°jJ ~~ :lf.J ~
Allah, Mighty and Glorified be He, has gifted to the Messenger of Allah (s). In
it is the name of my father, the name of Ali, the name of my two sons and the ,.4.-iJ ~I r-IJ ~ r-IJ ~j r-1 '-:i ~rt-J .UiJ ~ JI ~ JI J,...,.; ~1
names of the successors from my progeny. In turnJ my father gave it to me that
I may rejoice through it."
.l.!.il~ ':iri ~j ~~U ,~JJJ ;,;.o "l:-.oJ~I
Jabir said, 'Thus, your mother Fatima (a.s) gave it to me. I read it and copied .4-:.~ •• ... \,; ~i_,4.9 (>l....JI ~ a...k\.9 d.i ~t; :_r.~ Jli
it.' My father (a.s) asked, "O Jabir! Can you show it (the copied manuscript) ·to
me?" He replied in the affirmative. ~ i.s-
,.,.~ ~-~j f. b-Ll.!.il IA•: IS i.JJl.9
- . . "1T'
-
My father (a.s) accompanied Jabir to his house, where he took out a -book from
~ :JuJ JJ 0-4 ~~ ~j [.?Ll 'J.~ J;,.. J! ~I~ ~i <1.-... ~ ·~ :Jli
a parchment and giving it to my father said, 'I hold Allah as witness that this is
. ' ~ ,. " '
what I saw written in the Tablet: IJ.;->- ~L> W \r.I ol_,JJ ~ ~ .r.~ )a;j .~I.ii I)':/ ~L:S ~):a.ii .r.~
Text of the Tablet of Fatima (La uh Fatima)
In the Name of Allah, the Beneficent, the Merciful •\.9 ..r-
This is a Book from Allah, the Mighty, the Wise to Muhammad, His light, His IL ·r:->.,-)1 :,r>.,-)1 Jil ~ :4~ c}ll ~ ~i_; I~ ~j Ji4 ~t; :_r.~ Jli
ambassador, His veil and His proof. The trustworthy spirit (Jibraeel) has
descended with it from the Lord of the worlds. 0 Muhammad! Magnify my c_J__,...11 ~ JJ ,~_,J ~~ J o.;:i:-J oJjJJ ~ ~ ~I ~JAii JI ;,;.o ~L:S
names, be grateful for My bounties and do not deny My endowments. Verily I ~ ~ '
am Allah; there is no god, but Me, the Destroyer of the oppressors, the U.-~ 'JJ '~~ µ1J ,~L.-.,.,1 ~ 4 ~.~WI ~; ~ ;r ~'JI
Degrader of the tyrants and the Establisher of the Day of Judgment. Verily I am
Allah, there is no god, but Me. Whoever expects grace from other than Me or ~1 ·~JJI ~4_,J ,~_,.llWI J..MJ '~Jl:-=:JI ~u ,1,;j '11 41! ':I JI \.ii~! .~':Ii
- -
~.ls. J J...s. _,,;, ~I.> Ji ~~ _,,;, ~ J
;,;.o ~ \; i 'J 1 4J 1':J Ji I \; i
fears other than My justice and My punishment, I will punish him in such a way
'-!.ls. j 'J 41.Ls.
that I will not punish anybody in this manner in the worlds. Hence, worship
•
- -•
only Me and rely only on Me. Indeed, I did not raise a messenger, completed
~41 ,· 1 ~ L:-:i ~I~ ~1 ·J-S.P :)s-J ..y.li ~4!J .~WI ;,;.o 1-l>i
his days and terminated his duration, but that I appointed for him a successor.
•
Certainly, I made you superior over all other Prophets and made your successor ~ ..!l_ ~J ~ 1 ;.;J ,.~'JI~ ..!.H .a.; ~!J 'l:-.oJ .u ~J.._,. ':I! '-'.M 1· iasilJ
superior over all other successors. After him, I honored you with your two
grandsons: Hasan and Husain. I made Hasan the mine of My knowledge after ~ ...- I~ ,5_ ...JIJ ~I ~)a.' ,,Jo~~)."; ~)'iJ '"l:-.oJ~I ~
the end of the days of his father and I made Husain the treasure-chest of My
• •
revelation, honored him witn martyrdom and sealed it for him with eternal c;_,l.f-:.l4 ~.JS'IJ .~ ~JL> l:.:-> ~=:-J '"°:!I o.M ,.L..QA;1 ~ ~ ~..w
bliss. So, he is the best of the martyrs and the highest of them in grade before
·-1< I •
- • •
-
Me. I have placed My perfect word with him and the complete proof near him. i:r-- ,- .-~ ·~;_, ,.l~I ~)J ·l.f. "· .. 1 ;r ~I .JAJ ,;,)U4 J «' .-;..J
Through his progeny, I shall reward and I shall punish.
The first of them is the chief of the worshippers and the adornment of My past ~JJ ~~WI~~ !*'Ji :~lriJ ~j JJ~ ,owC$ ~L:JI ~J ~ i.ol:JI
friends, then his son (Muhammad), who resembles his grandfather \ (ll- - -
Mahmud78, the splitter of My knowledge and the mine of My wisdom. Soon; ·~
. ~..\A.JIJ ~
- }4 )L:JI ~ .,~I o~ ~ ~IJ .~WI ,-.L:JJi
those who doubt concerning his son, Ja'far will be _destroyed. He who rejects • '
~.,_.:;.. i;r.,,.S":I ~ J ....:ill J> .~ _,l)LS' ~ _,1)1 ~~ J i:,Y.li.rJI ,sof.,,
him has rejected Me. I speak the truth, I will indeed honor the position of Ja~ far
and make him happy vis-a-vis his Shias, his helpers and his friends. After him,
- - -
 202 Book of Occultation Kitab al-Ghaibah
\
203
I have selected Musa and there will be a blinding, dark corruption so that the
, spark of My obedience is not terminated, My proof is not hidden and My
rriends are not afflicted with misfortune. Beware! Whoever denies even one of
them, he has denied My bounty. Whoever changes one verse from My Book,
then indeed he has attributed a lie unto Me. Then woe unto the liars , the deniers
with the termination of the duration of My servant, My beloved and My chosen
one, Musa. Verily, the one who denies the eighth is as if he has denied all My
friends (Imams). Ali is My friend, My helper and the one, upon whom I have
placed Prophethood's burden of proof and conferred upon him mastership. An
arrogant devi179 will murder him. He will be buried in a city, which the
righteous servantSO has built, next to the worst of My creatures. I speak the
truth; I will soothe his eyes with Muhammad, his son and his successor after
him. He is the heir of My knowledge, the mine of My wisdom, the place of My
joy and My proof upon My creatures. None shall believe in him, but that
Paradise will be his abode and I will allow him to intercede for seventy of his
family members, even if all of them are eligible for Hell. I will complete his
bliss with his son Ali, My friend, My helper, My Witness amongst My creatures
and My trustee upon My revelation. From him, I will bring forth Hasan, the
caller to My path and the treasurer of My knowledge. Thereafter, I will
complete this (chain of Imamate) with his son, M-H-M-D, mercy for the
worlds. He will possess the perfection of Musa, the brightness of Isa and the
patience of Ayyub. Soon, My friends will be humiliated in his time and their
heads will be gifted as trophies like the heads of Turks and Daylamites. They
will be killed, they will be burnt, they will live in a state of fear, terror and
trepidation. The earth will be colored with their blood and wailing and sobbing
will be commonplace among their womenfolk. They are My true friends!
Through them, I will repel all blinding and dark mischief, remove the
earthquakes and do away with the burdens and the chains. They are those upon
them is the blessing of their Lord and mercy. And they are the guided ones.Bl
Abdur Rahman bin Saalim said: Abu Basir says, 'If you do not hear in your
time anything, but this tradition, it will suffice for you. Hence, conceal it,
except from those who are worthy of it.'
109- Informed me a group of scholar narrating from Talakbari from Abi Ali
Ahmad bin Ali Raazi Ayadi that: Informed me Husain bin Ali from Ali bin
Siri.an from Musuli Adal from Ahmad bin Muhammad Khalili from Muh.ammad
bin Salih Hamadani from Sulaiman bin Ahmad from Ziyad bin . Muslim and
Abdur Rahman bin Yazid bin Jabir from Salaam that: I heard Abu Salma, camel
keeper of the Prophet, say: The Messenger of Allah (s) said: "When I was taken
to the skies, Allah the Mighty, majestic be His praise, said: "The Messenger
believed on what was revealed to him from his Lord. "82
 Kitab al-Ghaibah
205
204 Book of Occultation

I said: "And the believers (also believed)." ~:JU ·Y.J 4 ~:~~~lb ~j ~ ~ :Jl.i .lA;?- :~ ~~~ •• 01.,;. :r
He affirmed, 'You spoke the truth, 0 Muhammad. Who did you depute (as your
caliph) for your nation?' (.)-4 l-..,1 l.!.U c· ;;;; ".i ·~ ~ _r;..u ~")U,I ~ .J ~I ~ ~I ~! .~
I replied, 'The best of them.'
.
He inquired, 'Ali Ibn Abi Talib? ' ~I~.~ ~jJ ~~I UU ·~ ~;S~J ~1 tf'.Y' ~ ;S~i ~ \;L.-i
I answered, 'Yes, 0 Lord.' • • •
~ .~
. .J-'AJ ~~I UU -~L.-1
. ;r L.-1 '-3 ~J .~ ~ ~_r;..U ~WI
He said, 'O Muhammad! I scanned the earth as it ought to be scanned, chose
you from it and derived for you a name from My names. So, I am not
·~J,,_; ;r J_,; ~ ;r ~IJ ~IJ ~uJ ~ ~J !.!.hit;.~!.~
remembered in any place, but that you are mentioned with Me. Thus, I am the
Mahmud while you are Muhammad. Later, I scanned (again) and chose from it
Ali. I derived for him a name from My names. So, I am the Highest (al-A'laa)
;ri ~J....;s. ~LS 4Y ~ ~~J~IJ ~IJL--.ll jAi ~ ~~J ~f'J
while he is Ali.
O Muhammad! Surely I have created you and created Ali, Fatima, Hasan and
Husain from the type of My light. I presented the mastership of you (all) to the
people of the heavens and the earths. Then whoever accepted it was a believer
u ~~ ~ -~~Y. I~~ ~lri r -~~I ~I~ ~J ~ i.i> ~.Y,
before Me and whoever denied it was from the unbelievers before Me.
O Muhammad! If a person from My slaves worships Me, till he is cut into
:.r-s- ~I :JL...A.; ·YJ 4 ~ :~ ~r'IJ ~j ~j -~ 4 ·~~Y. A~
pieces or becomes like a decomposed skin bag, but comes to Me denying.your
~J ~J ~J
. ~

mastership, I will not forgive him unless he confesses to your mastership. 0 . ~IJ ~IJ ~uJ ~
. UI 1~µ ~U .~.;JI~
Muhammad! Would you like to see them?'
I replied, 'Yes, 0 Lord.' He ordered me, 'Look to the right of the Throne.' I
turned and there were Ali, Fatima, Hasan, Husain, Ali lbn Husain, Muhammad
Ibn Ali, Ja'far Ibn Muhammad, Musa lbn Ja'far, Ali Ibn Musa, Muhammad Ibn
Ali, Ali Ibn Muhammad, Hasan Ibn Ali and the Mahdi. They were flickers of •
light, standing and .praying. The Mahdi was right in the middle of them shining ~ r;;· ·QJIJ ~~J~
. 4.-1)1 4~1 "-'! .,,)'.)~J
. JJS'J
. .~ 4 ....!JJ_;s. ;r
like a brilliant star.'
He declared, 'O Muhammad! These are the proofs and he (Mahdi) will avenge
the blood of your progeny. I swear by My Might and Majesty, he is the
essential proof for My friends and the avenger from My enemies'."
110- Jabir Jofi says: 'I asked Abu Ja'far [Imam Baqir (a.s)] concerning the
interpretation of the saying of Allah, Mighty and Glorified be He: "Surely the
number of months with Allah is twelve months in Allah's ordinance since the day
He created the heavens and the earth, of these four being sacred; that is the ~~ght • ... l~I ...L.,.. • •• • : Jli A: ....c......;_;j "· • I :". t t:.'!'~
0 _.. -""" 0 ~ ~~
~ _.. ~- I -". :.UI ~~ "'_..-" -~.A
.... 1
I
r-..i ~. ~ ·~,~ ~ ~ • ~ ~ i.i> ~J
reckoning; therefore be not unjust to yourselves regarding them." {9:36)' . ~ '
My master (a.s) heaved a deep sigh and said, "O Jabir! As for the year, it is my WI lAJJ+!IJ ·r-1-J "3IJ ~ .Ji1 ~ .Ji1 J_,......) ~J.;;- ~WI ~j •.r.6=- 4 :Jli
grandfather, the Messenger of Allah (s) and its months are twelve months, They
are from Amirul Momineen till myself; and from me to my son Ja'far, followed ~IJ ~ ~IJ u- ~ ~IJ _;.,..:,;. 01 J!J ~1J ·~~I r.i ,,,._; I~ ~
by his son Musa, then his son Ali, then his son Muhammad, then his son Ali, then
..
206 Book of Occultation Kitab al-Ghaibah
207
his son Hasan and then his son Muhammad, al-Hadi, al-Mahdi. These are the L..Al.o! _r..s. L:il ~-4-JI ~~4JI ~ ~I ~!J ~I ~I ~!J ~ ~IJ ~
twelve Imams, the proofs of Allah upon His creation and the trustees of His -
revelation and His knowledge. As for the four sacrosanct83 months, which are ~I ~..WI~ ~.l.11 r.rJI '-•·u'11J ·~J '-::>J ~ oj\:...iJ .w>. ~JI~
the' upright religion, they are the four (of the twelve) who bear one name Ali
and they are Amirul Momineen Ali, my father Ali Ibn Husain, Ali Ibn Musa ~ ~J ~I~~· 1:1-jJ ~~I .r.4j ~ :J.>.IJ !:"4 ~y;fa.. ~ ~)
Reza and Ali Ibn Muhammad Naqi. Acknowledging their Imamate is the ,,C~ ~ • I ,, ii·: ...1!}:.. ~ ~
upright religion. 'And do not oppress yourselves' means believe in all of them " \ 1 - ~ ~ ~r ·r-1 ~..UI ~ ,.·~~ .;l)iJU .~ :,r. ~J '-"""~
that you may be guided."
.IJ~ ~ ~ 1;,; :~i
111- Informed us a group of scholars from Abu Abdullah Husain from Ali bin
Sufyan Bazufari from Ali bin Sinan Musali Adal from Ali bin Husain from 0~ ~ ~ :_r- ~)Jftll 0l_:.4.... .:_r. .js- J. ~I ~I ..y. ~j ,y- ~4- l.;_,:>i.'' \
Ahmad bin Muhammad bin Khalil from Ja'far bin Ahmad Misri from his uncle,
..L<>.>-i ~ ~ :_r- J-f>JI ~ ..L.,... J. ..l...> i ,y- ~I J. ~ ,y- J..lJI ~_,..JI
Hasan bin Ali from his father Abu Abdullah Ja'far bin Muhammad from his -. -
father, Imam Muhammad Baqir (a.s) from his father, the owner of cornsB4, ~)WI ~i ,y- ~ J. ~ ~I ..y. ~j :_r- ~j :_r-Js- J. ~I d...s- if' ~_ra.JI
Chief of worshippers, from his father, Husain, the Pure and the martyr from his
father. Amirul Momineen (a.s) that he said: The Messenger of Allah (s) said on ~~;-JI .r::-°i ~j :_r- ~I~)I ~I ~j :_r- 0-!~WI ~ ul:.4:11 ~~ ~j
the eve of his departure from the world: "O Abul Hasan, bring a scroll and pen
and ink." Then he dictated his will, till he came to the words:
~ ~ ~l3J 4-:9 ..:...;ts' ~I ~I~ r J .JTJ ~~I~ ~I J_,...J Jti :Ji.; i~I
"O Ali, very soon after me there will be twelve Imams and after them there ~J .UTJ ~~I~ ~I J_,......J ~Ll .iilJ~J ~ ~j .~I 4i ~ :i~I
would be twelve Mahdis. And you are the first of the twelve Imams. The
Almighty Allah has named you as Ali Murtadha, chief of believers, the great ~J .Lolo! _r..s. l;jl ~~ i.J~ ~! ·~ 4 :Jw tp_,.JI IJA Jl ~I~ ~J
truthful one (who testified to the Prophet), the great discriminator (and .through
you truth would be distinguished from falsehood) and named you as Maroun
~ JL..; .<lit .!)~ .~Lo! _r..s. ~~I JJi ~ 4 ~t; .4~? l;jl ~~ .
• • •
and Mahdi, these names are not appropriate for anyone else other than you." iJ~LJIJ ~~I JJ.;UIJ _r,S~I J.!~IJ ~~1.r.4jJ ~_,.JI~~~
"O Ali, you are my successor and in charge of my Ahle Bayt (a.s), whether I
am alive or dead. In the same way, you will be my successor on my wives, thus ~ j-Ail ~ ~J ~j •i)s 4 ..!J~ J.>'1 ,.~'11 o,1,i ~ ~ ·~-4-JI;
ones you leave in my marriage contract would meet me tomorrow on Judgment
Day and I am aloof from one you divorce; and on Judgment Day neither would ~.; r-1 ~ "~.r. 1,;t; ~ :.rJ .i~ .;w iJ.s. J ~J r+->"
'!'·-_QJ 1~ ~ •

she see me nor would I see her. ss

oU.,,JI l.!b'_r4> l~}.i -~~ ;,r ~j ~ ~-l> ~ij .~~I~ f' ~ lA) r-!J
After me you are the successor and Caliph on my Ummah. When your death
approaches, you will transfer my successorship and legateeship to my son, ~I 0' ~1 l+~ _u oli}I ~.r4> 1~µ .J>""'}l .r,11 ~I 0' Jl lf,l j
Hasan, the righteous and rightful. When his death comes, he would entrust it to
my son, Husain, the pure and the martyr and when his death comes, he would ~~~~WI~ ~I~! lfJ _i; oU}I ~~ 1~µ .J.f.WI ~,;JI ~I
hand it over to the chief of the worshippers and the owner of corns (Ali) and
oU.,,JI ~;-.ia.> 1~µ .)l:JI ~~I J! lf,I _u oli}I ~~ 1~µ ·~ ~l:..ii!JI
when his end comes, he would transfer it to his son, Muhammad Baqir. and
when his last moments approilch, he would entrust it to his son, Ja'far Sadiq
. '

and when his death comes, he. would leave it to his son, Musa Kazhn and wh~n
his death comes, he would leave it to his son, Ali (Reza) and when his end
comes, he would give it to his son, Muhammad, the trustworthy (Taqi) a~d
when his death arrives, he would present it to his son, Ali (N asih). And when his
·~~I ~JA ~I J1 4-~ _u oli}I ~~ 1~µ .J~~I ~~I Jl lf41 ,_u
u-l! lfJ _u oU}I ~~ 1~µ .~)I~ ~I~! l+Q' .u oli.,,Jl ~~ 1~µ
~~ 1~µ .~L:JI ~~I J! lf-Ql )J oU}I ~_r4> t~µ .~I ~I~ ~I
208 Book of Occultation Kitab al-Ghaibah
209
death comes, he would transfer it to his son, Hasan (Fazil) and when his death
~rrives, he would leave it to his son (Muhammad), who is the protector of the
Shctriah of Muhammad. These were the twelve Imams and after them there will
be twelve Mahdis. When the last moments of the twelfth Imam will approach,
he will hand it over to his son, who is the foremost proximate; and he has three
names: My name, name of my father: Abdullah and Ahmad; and third will be
Mahdi and he will be the first of the believers. "86
112- Informed me a group of scholar from Muhammad bin Yaqub from Ali
Ashari from Husain bin Abdullah from Hasan from Musa Khashshab from
Hasan bin Sama-a from Ali bin Hasan bin Rabat from Ibn Uzniyya from
Zurarah that he said: I heard Imam Muhammad Baqir (a.s) say: Twelve Imams
from Aale Muhammad (a.s) were all Muhaddath87 and they were from the
descendants of the Messenger of Allah (s) and Ali Ibn Abi Talib (a.s). Thus the
Messenger of Allah (s) and Imam Ali (a.s) are their fathers.
113- It is narrated from the same chain of narrators from Muhammad bin Yahya
from Muhammad Husain from Masada bin Ziyad from Abu Abdullah .(a.s) and
Muhammad bin Husain from Ibrahim bin Abu Yahya Madani from Abu Hamn
Abdi from Abu Saeed Khudri88 that he said: I was present when Abu Bakr died
and Umar succeeded him. A Jew from Medina, who was a leader of Jews and
whom the Jews considered to be the most knowledgeable person of the time,
came to Umar and said: 0 Umar, I want to embrace Islam at your hands. If you
can answer my questions, I would know that you are the most knowledgeable
follower of this Book and Sunnah. Umar said: "I am not having this capability,
but I will show you one who is the most knowledgeable about our Book and
Prophet's Sunnah and you can ask all you want from him and it is him." And he
pointed to Imam Ali (a.s) "
The Jew said: 0 Umar, if it is as such as you say, what right do you have that
people should pay allegiance to you while that person is most knowledgeable of
you all? Umar told him to shut up and warned him.
·..rs- o.r.)
After that the Jew arose and came to Ali (a.s) and asked: "Are you like Umar
~~ Jw ~J :Jlii ~.r->- .?~ w-- ~r :Jw i~ 1 ~~~!ii.; lP-*-'11 01 ..
has told?" Imam Ali (a.s) asked: what did Umar say? The Jew explained the " .~ " "
situation to him and said: I will ask you some questions and I want to know
whether anyone has asked you about them; and whether you are true in your
~ -L>-i ~ JA ~i 0i ~) ~µi ~ d:JL .rs- Jli w-- ..::...:S' 0i.; :Jli , .r.>t; 0

claim that you are the best and the most knowledgeable of nation, so that I may ·r~)ll ~.) ~ J>-.)i dJ~ CJ ,0;.)~ ~i.J r-4\11.r.:=>- ~ly-.) ~ ~i ~,ts .
also enter the fold of Islam.
.!J 'll..!.lJj I -
Imam Ali (a.s) said: Yes, I am as1Umar has told you. Ask me whateve.r you like . .r.> ~ ~~ ·_r-S- l.!.U .;S~
'
w- l;I ~r :i')L.JI ~~~;.JI .J:'4i Jw
' . •

and I will answer, if Allah wills.

- ~ :i~ 1 ~ ~ "1 Jl.9 .o..b-IJJ ~~J ~~ ~. ~_r.>i :Jl.9 .jw Ji1 ,.L;, ~1 ~
The Jew said: I will ask you about three, -~hree and one thing. •
Imam Ali (a.s) said: Why don't you say: 1\11 ask you about seven things? ~Cr" :.;s- ~.r.> j J4r ~ ~ '':' ~*-
 210

The Jew said: No, first I will ask you ab~ut three and if you give the right--
Book of Occultation

answers, I will ask you about another three and if you give the right answers, I
Kitab al-Ghaibah
. 211.

, will ask you the last one. If you fail to answer the first three, I will keep quiet
and not ask you anything else.
Imam Ali (a.s) said: Ask whatever you like.
The Jew said: Which was the first stone to be placed on the earth, the first tree
that has grew on the earth and the first fountain that flowed on the earth?
Amirul Momineen (a.s) replied to all three questions.
Then the Jew asked: How many Imams of guidance are there in this nation? In
what position Muhammad would be in Paradise? Who would be with
Muhammad in Paradise?
Imam Ali (a.s) said: This nation has twelve guiding Imams from the progeny of
the Prophet of this nation and they are from my descendants. The position of
Muhammad (s) is in the best and the most honored location of the Garden of
Eden. As for those from this nation, who would be in the company of the
Messenger of Allah (s) are the same twelve from his progeny and their mother
and their grandmother - mother of their mother and their progeny - no one else
will share this.
114- It is narrated through the same chain of narrators from Muhammad bin
Yaqub from some of our scholars from Ahmad bin Abi Abdullah Barqi from
Abu Hashim Dawood bin Qasim Ja'fari 89 from Abi Ja'far the second,
Muhammad bin Ali (a.s) that he said: Amirul Momineen (a.s) entered Masjidul
Haraam accompanied by Imam Hasan (a.s) and leaning on Salman; and he sat
down (in the Masjid). A man with an elegant appearance and dress nicely
entered and saluted Amirul Momineen (a.s). His Eminence returned his
salutations. He said, "O Amirul Momineen (a.s), I wish to ask you about three
things. If you gi~e me correct replies, I would know that those who claimed
caliphate before you were false and that their world and hereafter are not safe.
If you do not reply correctly, I will know that your path is the same as those
who preceded you. Amirul Momineen (a.s) said: "Ask me whatever you like'
He asked: "When a person sleeps, where does his soul go? How does m
remember one thing and forgets the other? Whom does a child resemble mo
the paternal uncles or the maternal."
His Eminence told Imam Hasan (a.s): 0 Abu Muhammad, reply to him.
Imam Hasan (a.s) replied to him. ',
The man said, "I bear witness that there is no god except Allah and I ~
always borne witness thus. And I bear witness that Muhammad is
Messenger of Allah and I have always testified to it. And I bear witness t'hat Y
 212 Book of Occultation
213
are the legatee of the Messenger (s), and one who establishes his proof and . . .
evidence (pointing towards Amirul Momineen (a.s) he said, "I have always ~!J', ' ~~I .'Jjl ~~;.JI .;.:Af J •I .JL.:.fJ - ~
r-!J - \JLjl •l.4J1 .1,1J
. . r--' .J - _,_..)
testified this."
Then gesturing to Imam Hasan (a.s), he said, "I bear witness that you are the ~j ~J ~ 0-l ~I .:,,f ~fJ - ~I -.s-1 •1.JL..:d
. .,,. - ~. · r--'•l.4J 1J~J.;..v,1 .•
l
legatee of Amirul Momineen (a.s) and one who shall establish his proof and ~ ~j_, 'o~ ~I J-4~ ~1.4.ll o,;j ~I 0-! ~
•
~ ~j_, ,.!J..l.Ju. ~ · '1.4.ll
. ·r--' J
evidence. That is you and the one who proves the prophethood of the
Messenger of Allah (s). And I bear witness that Husain bin Ali (a.s) is the .I L ~Lill <Gi ~ . ~ L-_ ~I A I
. .. .· ~I • •
•I v-! ;--. ~-,- J ' ~ I 0-! ~.)"' ~ ~WI 4.i l ~ 0-! ~
legatee of his brother and he is the one to establish the proof after him. And I
bear witness that Ali bin Husain (a.s) is the Imam after Husain (a.s). And I bear i:r. ~ ~ ~j_, '~Cr!~ J-4~ ~UJI o,;f i._r y ~ ~j_, ,~ 0-! ~
witness that Muhammad bin Ali (a.s) is the Imam after Ali bin Husain (a.s).
And I bear witness that Ja 'far bin Muhammad (a.s) is the Imam after ""' ~ _,.. t.., r'L.AJ1 d .,,-k 0-1 ~ .fa ~ i_, ,~ .:r. '5"'_,,. A r'-lil1'"i '5"'_,,.
Muhammad bin Ali (a.s). And I bear witness that Musa bin Ja'far (a.s) is the
~~I ~ -4-!.lJ '~ 0-! ~ f~ ~WI o.;t ~ . · ..i I,._ I,._
'-5"'" . ,_. J
.I A •:1
''..S'"".,,..
Imam after ]a' far bin Muhammad (a.s). And I bear witness that Ali bin Musa • \ . '-" . ~

(a.s) is the Imam after Musa bin Ja'far (a.s). And I bear witness that
Muhammad bin Ali (a.s) is the Imam after Ali bin Musa (a.s) . And I bear
~ '}_, ~ '1 ~I J.J_, 0-4 ~.J ~ ~j_, '~ 0-! ~ J-4~ ~WI o,;~ ~
witness that Ali bin Muhammad (a.s) is the Imam after Muhammad bin Ali '->-JJ 0i--4J.JI .J:"'j ~ ~ i-.LJIJ .iJY.'"J l_U; ~ w\I~ ~~ .A j . I: . •• 0
• J ~~
(a.s). And I bear witness that Hasan Ibn Ali (a.s) is the Imam after Ali bin
Muhammad (a.s). After that I bear witness that that person is the Divine Proof, .r. JII
who is the son of Hasan bin Ali9o, whose name and patronymic (Kunniyat) will . .
·~~I pl ~I ' ~ Li Li :,...JLJI ~ ·..:... ,, i JI~~
• 4J·l5"' J

. . I~ •
, not be revealed till the time he fills the earth with justice and equity, ·like it ' • I • '-"• ~ .J:"' Ul..!l ·~ \ '-' I'"°'
would have been fraught with injustice and oppression. And peace be on you, 0
~J~ l_j ~I ..:r ~ JL:>. ~.J ~J 0f '1l 0ts"' ~ :.J (Jw 'iJLJI ~ . ~ II ..
Amirul Momineen (a.s) ! " After that he arose arid departed from there.
His Emi~ence told Imam Hasan (a.s), "O Aba Muhammad, go and see where he
~ . .
.~~1,~414:Jw , ~\.9~j.JI iJI• ··~
.
· .;S. •.ul' I ,.,.r')
· 1 ' ..:r ...l>
· .·I .,:r.. 'I
I • u---' ~_;>J

• .r.:"
goes." Imam Hasan (a.s) went out and returned after a moment and said, "He
placed one foot outside the Masjid and after that I don't know where he . ~i 0i--4 j.JI .J:"'jJ .J.,......JJ Jll : ~
disappeared." Amirul Momineen (a.s) said, "O Aha Muhammad, do you know
who it was?" Imam Hasan (a.s) replied "Allah, His Messenger and Amirul ·r')UI ~~I~ :iJLJI ~ Jw
Momineen (a.s) know better." Ali (a.s) said, "He was Khizr."
~I IL ~
•
4..,.:,l;.JI ~· ·
v-4
~ ~ I..r...I ~· t.;;;. ..?· yJ
.1 ' •
, ~i.;~.JJ I ...l9 .;l;.>-':ll·..:r ~.,,..b 1-4-9
So far we have only mentioned some reports (on this topic) and if we
. ·~I ~lhll j.4.; ..:r ol:U ~ ~ lp i.;~.JJj ~ i.; ~.JJj W!J '1..;-'~I '-! Jlhl
mentioned all reports narrated through Shia on this subject, this book would
definitely become very long. We have only mentioned traditions on this subject
accepted by both sects of Shia and Sunni. If anyone wishes to study all the I~~ ill~ 0-4 ~ <Gl9• ill~ ~
. j ~I ~L
.
4-W ~
. •
s 1,.__ • • _·1 1 I '1
~ '-5"'" ..._, y >' ~ .) ..:rJ
11 ' ·

reports on this matter, he may refer to books on this subject. 91 In that case a
large number of reports would create certainty.
'ol:U ~ i.............>
If it is said: First prove to us the veracity of these narrations, for they ,are r-!JI ~.rL w. I
~ >"-!.
A I~ J ,, - . .
~l>I Jl;.>-1 4.i~ Jl;.>-'11 a.hi~~ ':;J f 1_,J~:J.:.9 0~
'
singularly narrated traditions and do not prove a topic for sure. This is a subje·c.t :i

that requires certainty. Secondly, prove to us that these narrations intend the
Imams you believe in. The traditions you narrated from your opponents, and the ~I Jl:>- ~1 0µ <L:.4lA1~!0y..Al..L; 0-4 4: ~10! ~ 1_,J~ ~ ~ 4.JL O~J
majority of them you narrated through your own sources, if we set aside th~ir l. ~ I. ~ . I~ • I •
I ~ v-::""' ~bl ~l:>JI ~ ..:r u~JJ ~ p fJ ~~ i:_r- u~JJ
214 Book of Occultation Kitab al-Ghaibah
- 215
disputability, they do not mention the Imamate of your Imams, beca~se they
include others. How do you say that your Imams are the ones intended by these
'traditions?
We will say: The proof of the veracity of these narrations is that the Shia
Imamiyah have narrated this through widely-related (Tawatur) inordinate
numbers of narrators ,and the reliable chains of narrations thereof are recorded
in books of Imamiyah as proofs of the Imamate of Amirul M,omineen (a.s).
Besides, the narration by the two different denominations, which have different
beliefs, is a proof of the veracity of the narrations they both agree upon. That is
because it is customary that anyone who believes in an idea, which is proved
through narration, then he has every motivation to narrate those narrations, and
his opponent will have every motivation to invalidate his narrations · or to
weaken him and reject his narrations.
Such is the pr~ctice in praising individuals or criticizing them. When we see
that a group averse to this one narrates the same narrations they have narrated,
and have not questioned its narration or its content, this indicates that God has
undertaken the narration thereof and has forced them to narrate it; and this is a
proof of the veracity of the narration.
The proof of the fact that our Imams are intended by these narrations is that when it
is proved through these traditions that the Imams are twelve Imams and that they
neither exceed this number, nor are they short of it, our creed is proved, because
the Ummah is divided into denominations: we, who believe in this number and
believe in the Imamate of our Imams, and others who do not believe in this number
and their Imamate. If someone should believe in the number and does not believe
in their Imamate, he is treading outside the bounds of consensus92 (IJma), and any
belief outside the bounds of consensus (Ijma) is definitely void.
Traditions of the Holy Imams on the occultation of Imam Mahdi
Also, a proof of the Imamate of Ibn Hasan (a.s) and his occultation are the
widespread and well-known traditions and sayings from his forefathers, peace
be on them, which were uttered long before these times.
These traditions state that the Master of the Age will have occultations and they
describe its qualities and the disputes and events that will · take place during it.
They state that he will have two occultations, one of which will be longer than
the other, and that in the first one communication will be open with him and in
the second, his news will not be coming.93 The later events unfolde,d as
predicted by the traditions. Had they not been correct, and had his Imamate·not
been valid, they had not corresponded with events, which happened later,
because that cannot happen, but through God's delivery through the tongue of
His Messenger. This path of reasoning is also a measure on the basis of which
scholars have previously argued.
216 . Book of Occultation Kitab al-Ghai bah
I

We only mention a few narrations that carry this meaning, to_ indicate the
veracity of our claim, because complete incorporation of all narrations in this
regard ·. will be long and they are present in books of traditions and can ·b e
referred there.
115- Of the reports is one narrated by a group of scholars from Abu
Muhammad Talakbari from Ahmad bin Ali Raazi from Muhammad bin Ja'far
Asadi from Saad bin Abdullah from Musa bin Umar bin Yazid from Ali bin
Asbat from Ali bin Abi Hamza from Abu Basir from Abu Ja'far Muhammad ,
Ibn Ali (a.s) with regard the following statement of Almighty Allah: "Say:
Have you considered if your water should go down, who is it then that will
bring you flowing water? " (67:30)
This verse is revealed about Imamate. It implies that if your Imam goes into
hiding from you, while you don't know where he is, who will bring you an .
apparent Imam, who can bring you the news of the heavens and the earth and
the orders and prohibitions of Allah, the Exalted?
Then the Imam said: Know that by Allah, this verse has not been actualized as
yet and it will be actualized in the future.
116- Saad bin Abdullah has narrated from ~Husain bin Umar bin Yazid from
Abil Hasan bin Abi Rabi Madayani from Muhammad bin Ishaq from Usaid bin
Thalaba from Umme Hani that she said: I met Imam Ja'far Sadiq (a.s) and
asked him about the verse: "But nay! I swear by the stars that run their course
(and) hide themselves." (81: 15-16)
He replied: "An Imam who will go into hiding, when all who know him will be
gone, in the year two hundred and sixty and then he will appear like a blazing
meteor in the darkness of the night. If one lives till that time, he would find
solace."
117- Saad bin Abdullah has narrated from Ahmad bin Muhammad bin Isa from
Musa bin Qasim Bajali and Abu Qatada Ali bin Muhammad bin Hafas from Ali
bin Ja'far from his brother, Musa Ibn Ja'far (a.s) that he said with regard to the
verse: "Say: Have you considered if your water should go down, who is it then
that will bring you flowing water?" (67:30) He asked: "What are you going to
do when you lose your Imam and don't see him?"
118- It is narrated from a group from Abi Ja'far Muhammad bin Sufyan
Bazufari from Ahmad bin Idris from Ali bin Muhammad lbn Qutaibah from
Fadhl bin Shazan from Abdur Rahman bin Abi N ajran from Safwan from Abu
Ayyub from Abu Basir that he said:
Imam Ja'far Sadiq (a.s) said: "If you hear of a disappearance with regard to
your Master, do not reject it." ~
 Kitab al-Ghaibah
218 Book of Occultation 219

119- Narrated Muhammad bin Ja'far Asadi from Saad bin Abdullah from Ja'far
bif\ Muhammad bin Malik from lshaq bin Muhammad Sairafi from Yahya bin
Muthanna Attar from Abdullah b:ln Bukair from Ubaid bin Zurarah that he said:
I heard Abi Abdullah (a.s) say: "The Imam will be unseen by the people. Then
he will witness those who come for Hajj pilgrimage. He will see them, but they
will not see him."
·~JJ.,
120- It is narrated from Ahmad bin Idris from Ali bin Muhammad from Fadhl J..&. •.&. ti..> · Ji1..w- · r L!. 1 ..:. .: 11 • H•
bin Shazan from Abdullah bin Jaballa from Abdullah bin Mustanir from · v- · · J. · · :r- u,) 01 u--- :r- ~ 01 ,js- :r- (..)""'!.J,)! 01 ...L.>I.
Mufaddal bin Umar94 from Imam Ja'far Sadiq (a.s) that he said: "The man of ~~ ~! :J~ i'.)l..ll ~ Jll ~ ~i ..:,..4 .. :Jli ~ 01 j..a.WI :r- ~I 01 .&I
this matter disappears twice. The first occultation lasts long until some people
say that he has died, some say that he has been killed and others say that he has 1 ~ :r •
~ J~J !~Lo :rs ~ J~ ~ J_,la; L.AI...\.>! ~l.)..••.e· .r~11.lA
~ ~ '1 ·.r.-t ~ '1! ~~i (J4 o_ri ~ ~ '1 ~ '~~ :r+~ J~J
gone. Till only a few of his companions will remain. None of his children and
others would know his location, except a servant, who manages his affairs."
•
121- Through the same chains, it is narrated from Fadhl bin Shazan Nishaburi . o.rl 0 <:).lJI ul~I '11 o~ 'JJ o..UJ (J4 ..l.>j ~JA
from Abdur Rahman bin Abi Najran from Ali bin Abi Hamza from Abu Basir
from Imam Muhammad Baqir (a.s) that he said: "The man of this matter must ~ :r- 01~ ~j 01 ~)I~ :r- ~Jy.~11'.,!l~L!. 01 J..aAJI :r- ,)L:.....)'11~_,.
• I
'y'
disappear and he is to be in isolation during his disappearance. There is in no '-.A -.A'll l.lA ..ll " . It~ .... , 'I . I_ •
~ .,,- · ~~
I _I
• ~ · u ~ i .A-J ~ .;AA":' ~I
•
:r- .r...a.i is.1• :r- o_;....> is.1• 01
loneliness among the thirty and how good an abode 'Tayba' is!" 95 - ..
122- It is narrated from Saad bin Abdullah from Hasan bin Ali Zaituni from r
.'-:-:6 J_r..J I J •~ J 4J4 :.rJ~ ~J •o_,; 4J4 4.:J.J$ ~ ~ '1 J •JJ.J$
'-!_J..l..> ~ 0~ :r- ~fal ~.r")1 :r- ~_,::)I~ 01 ~I :y- Jll ~ 01 ~.HY
Zuhri Kufi from Banan bin Hamdawayh that he said: The passing away of
Imam Ali Naqi (a.s) was mentioned before Imam Hasan Askari (a.s). ·He said:
"That is so long as I am alive and remaining. However, how would it be like ~! .!.II~ :Jw i'.)l..ll ~ ~ ~j ~ iJUI ~ ~µ1 ~I ~i ~ _?~ :Jli
when they miss the one after me?"
123- It is narrated from Ibn Abi Jayyid Qummi from Muhammad bin Hasan Ibn ~<::)~ ~ IJ.lAi I~!('+.~ ~J .l:;4 ~ ~,) \,.,
Walid from Muhammad bin Hasan Saffar from Abbas bin Maruf from Abdullah ~I~~~ -L;:l)I ~~I~~ :r- ~I~ IS-i 01 1t;_r.>i_,. Hr'
bin Hamduya bin Baraa from Thabit from Ismail from Abdul Alaa, slave of Saam - -
family that he said: I once traveled with Imam Ja'far Sadiq (a.s) [from Medina] i:.rs- ~L-....! :r- ~~ :r- i:.1.)1 01 ~J..l..> 01 Jll ~ :r- ~Jf'-A 01 U"'~I :r- J~I
and when we reached the Rauha station, Imam (a.s) looked at the huge mountain
over there for some time and asked: "Can you see this mountain? It is called Mt.
J! fa i:.b.J)I L:.l j WS 'i'.)l..ll ~ Jll ~ ':1-j e ~.;> :Jli il..... JT Jy ~~I~
Razva and it a mountain of Fars. When it expressed excessive love for us, Ahle •"""".)w J~ 4J4 (.$~.) ~~ ~ l.lA ~~11.lA (.$} :~ Jw ~ ~ ~
Bayt (a.s), the Almighty Allah transferred it to us. See, every tree growing upon
is fruitful and he said twice: It will be a refuge to one who is in fear. Know that
the master of this affair will have two occultations: one is a shorter occultation
~!Loi ·(./i.;-A UJWJJ ~Loi
•
rJ
F o~ JS'~· ~! ~i ·LY! JI "'1A:J ~j
(Ghaibat Sughra) and the other, a longer occultation (Ghaibat Kubra)." . ~.,_b (.$.;>-'llJ o~ o...\.>IJ ~i)..-... c ~ .r~I l.lA ~L,4)
.
124- It is narrated from Ahmad bin Idris from Ali bin Muhammad from Fadhl, i:.rs- ~ ~i 01 ~ :r- 01~L!. 01 J..aAJI :r- ~ 01 ~ :r- (..)""'!.J,)! 01 ..L..>i,' Y!
bin Shazan from Muhammad Ibn Abi Umair from Husain bin Abu ,Alaa from
~ L..1..- j->,) W :J Li i U I ~ .&I ~ ~ i :r- .r...a.i IS- i :r- /)\.JI is. i 01 ~I
Abu Basir from Imam Ja'far Sadiq (a.s) that he Said: "When His Eminence,
Salman Farsi entered Kufa, he glanced at it and mentioned all the troubles and• . - .-
events that were to occur in it till he mentioned about Bani Umayyah rulers and ~I 0 ~ ;S~ i.i> ~~ 4J4 ~~Lo;-.!~ 4.:J! ~J '-9~1 .;s, JI ~J
..
220 Book of Occultation Kitab al-Ghaibah
22 1
the period after them. After that he said: 'When all this is over, you must
remaip confined to your houses till the reappearance of the master of the affair, ,;"\..WI~ i..;> ~.J:J. '-""'~j 1,,.;JU ~~ C:, lS t~µ :Ju r! · r-"~ ~ ~..UIJ
the pure one, son_of the pure and purifying. The one who has occultation and
.~)all ~~I :d,_'31J~ ~I _,..Uall <J.I
who is the 'Shareed' and 'Tareed'~ 6
125- It is narrated from Abu B ~ sir that Imam Muhammad Baqir (a.s) said: l..J :~ ·~J'!. (.r ~ ~l4JI ~ :Jl.9 i")lJI ~ ~ ~j :f' ~ y.i i.SJ.JJ. H o
"There is a similarity with Yusuf in the Qaim." I asked, "And what is that?" .He
said: "Perplexity and disappearance." ·' •• '31J o~I :Jli ~_,.
126- A group of scholars has narrated from Abul Mufaddal from Muhammad
bin Abdullah bin Ja'far Himyari from his father from Muhammad bin Husain
if' ":! i :r- ':;>~I ~ 0-! .Jll ~ 0-! ~ :r- j...Q.A.JI ~ i :r- a&. 4 ~_r.>-iJ
- - I'Y\

Ibn Abil Khattab ·from Musa bin Sadan from Abdullah bin Qasim from J-i.WI ~ r-"~I J. ~I~ :f' 01.M..... J. ~ya :f' ~lk>JI ~i 0-! ~I 0-! ~
Mufaddal bin Umar that he asked Imam Ja'far Sadiq (a.s) about the Quranic
JL.JI ~ ~~ '1 :Jlii '..r.~ ~ ~ i ")lJI ~ ~i ~ ~i 1.'.:.J L :Jti rs- J.
interpretation of Jabir and he said: "Do not mention the interpretation of these
verses to those with decadent thinking as they would publicize it. Have you not 1~µ ,1~ Lo~!~~! ~~.))WI ~~ 1~µ~ :JW J1 ~l:S' i_,;; ~i .~~.l:J
seen the following verse in Quran? "For when the trumpet is sounded ... " (7 4 :8) ~ - ~

Indeed one of us Imams will be in occultation and when the Almighty Allah .JW J t r~ \ w ~ ~;:; ~ ~ ~ •ri J~! JI ,)1)
I •
wants to show His matter, He will inspire the Imam and_he will reappear and
~ ~ ~ ~ y.Ll 0-! ~ 0-! J.l:.o :f' ~fa ! ..Ub:- 0-! ~ J. ~I ~ l.SJ.JJ •'YV
stage an uprising by the permission of Allah."
127- It is narrated from Abdullah bin Muhammad bin Khalid Kufi from i:,r- ~I illL. ~ 0.r-z" J. ~ :f' Jr-JI 0~ J. (.)~ ,)Jb ~j :f' ':;>..l:-.11
Mundhir from Muhammad bin Qabus from Nasr bin Sandi from Abu Dawood
Sulaiman bin Sufyan Mustaraq from Thalaba bin Maimoon from Malik Jahni ~i J. ~I J. ~ :f' ~I~ J. .M....i olJ.JJ ~a;~ 0-! ~\fl :f' ;;~10-! u.J~I ·
from Harith bin Mughira from Asbagh bin Nubatah that he said: I came to ~ ~ \f 1~ ~I .tl!L. i f (.).r-z" 0-! ~ :f' JL,Q.; J. ~ J. ~I :f' ~lk>JI
Amirul Momineen Ali lbn Abi Talib (a.s) and found him thoughtful. He was
drawing lines on the ground. I said: "O Chief of believers, why do I see you r.i l;. :.U ~ 'd'J\11 ~ ~ o..r~ j i 'JWI ~~_;..JI J""!'° i ~i :J \.9 a;~
thoughtful and you are making lines on the earth? Is it out of desire for the
• ~~ ..!L ~) ~ d' .J \11~ .::.S..;:; I~ .!.ll) J- L. ,~J...11
earth?" He said: "No, by Allah, I have never desired it, nor for what is in the - '

world even for one day. I was thinking about the son, who will be born from ~ ~~ ,))~..}~fa J-5JJ ..ki ~..UI ._} '1J 4:-i 4 .J ~ ,JIJ '1 :Ju
my seed - the eleventh from my sons. He is the Mahdi and he would fill up the ~
(.r
~
- ~
- '
-
earth with equity as it will be fraught with oppression and injustice. There will · ~ l-..S" Ua.-.;J '1~ LI\~ ~.lll ~~I .JA ,~..UJ (.r ? ~,)6JI
be a perplexity and occultation related to him, in which communities will go
·-- -·-1°
_,
.. " - - .
.
.~

astray and communities will be guided." ·~J,;>-1 4:-i ':'~J ,1_

; 1 4:-i ~ YJ O_;:> J.J ~~ ,I.)~ J
I asked: "O Chief of believers, how long would this perplexity_and occultation
last?" ·:r.- ~JI' .Jf-!il' ~JI" \41' ~ :Jl.9 ~~ IJ ;;~I 0fa ~ ' ':;>'iye ~ : ~
He said: Six days, six months or six years.97 " '
~~ I 4 r'11 I~~ ~IJ .J~ ~I W'
' - '
'r "
:Jlii ~J~ r'il l.lA IJ!J :~
I asked: "Would this really come to pass?"
He replied: Yes, he has been created. How would you know this, Asbagh! They .o,;.JI o..i.A ),r.i ~ '-4~1 o..i.A .J~ l.!.,WJi
are the best of this Ummah and companions of the righteous of this Household."
I asked: "What will happen after that?" He said: "Allah will do what He
..::..il.)l_;!J ..:.il~I~ w i:,µ , ~~ Lo J I ~ r :Ju ~dJ~ ~ 0~ L. ~ :~ :J\.9 '

desires, for He has wills, purposes and outcomes." ' · ~ 4 4-iJ ..:,.,41.PJ
222 Book of Oq:ultation Kitab al-Ghaibah
223

~ ~j. ~.J.>- :Jli ~_,lJI ~ :_r. ~I~ ~i if' .&I~ :.r, ..IA,..., l.SJJJ.' TA
128- It is narrated from Saad bin Abdullah from Abu Muhammad Husain bin
Isa Alawi from his father, Isa bin Muhammad from his father, Muhammad bin
Ali bin.Ja'far from his father, Ali bin Ja'far from his brother, Musa bin Ja'far ~ ~ i...s-.)'° ~i if'~ 0-! ~ ~i if'~ ·~ ~I.-_ ·~ ~ .wi ~ J.
that he said: My father [Imam Ja'for Sadiq (a.s)] said: "My son, when the fifth ' ' . - '-'' '-'' -·
'..&.
l...F
•

descendant of the seventh Imam disappears, then by Allah, by Allah, · be

1 ~ .WI ~IJ W'll~ ~WI ..UJ ~ v-"l;;JI ..W 1~1 40 4 :~ Jli :Jli i~I ~
cautious about your faith, because definitely there such is a occultation for this
I~ ;_;s- t::::°f.. ij> ~ y ~ _r':il I~ ~L,..il ~ 'j ~µ 4 ~4,)j
Patron until many who believe in this matter turn away from their beliefs. My
iJ-1 J-'°'11
. ~

son, his occultation would be a trial from Allah, by which He will try His f ,)l~IJ f J41 ~) ~ L+! ~I .&1 ~~ . .A WI• 4 U"'!• L•
.
~· .
.~• J~• ~· lS'
creation. If your fathers and grandfathers knew a creed better than this, they
would have followed it." .oJAi'1 ~..UI I~ ~ e"j l:t,)
Ali bin Ja'far said: Abul Hasan [Imam Musa Kazim (a.s)] asked: "My master, ~c;WI ..UJ :J4 v--l>JI iJ4 ,~~ ~ :.J ~ :~1 y.i Jli
who is the fifth descend.ant of the seventh?" He said: "My son, your intellects
are deficient to understand him and you cannot bear it, but if you live, you will IJ-=:. _.; 01 ~J 4W9"> :r- ~ ~~jJ I~ :r- ~ ~p 40 4 :Ju
see that matter. "98 I

.o~.;J;
129- A group has narrated from Abu Mufaddal Muhammad bin Abdullah bin
Muhammad bin Ubaidullah bin Matlab that he said: Narrated to me Abul Husain 1.-;- lkoJI ~ .i:1ll ~ ~ ..L->r.A 0-! .i:1li ~ J. ~ j...Q.WI ~i if' ~4 ,.}_r.>i.' y°'
Muhammad bin Bahr bin Sahl Shaibani Rahni from Ali bin Harith from Saad bin
- .
Mansur Jawashini from Ahmad bin Ali Budaili from his father from Sudair
~ ~ \;_r.>-i :Jl.9 ~)I ~~I~ 0-! ~Jo~ ~I y.i \;;.J.>- :Jl.9 .i:1ll ~J
Sairafi that he said: I, along with Mufaddal Ibn Umar, Abu Basir, Aban lbn ~j ~_r.>i :Jt; J:_~I ~ 0-! ~i G_r.>\ :J\i ~l~I J~I Jo ..IA,..., if' ~JbJI
Taghlib99 came to our master, Abu -Abdullah Ja'far Ibn Muhammad (a.s) and
found him sitting on bare earth. He had a Khaibari woolen cloak ringed at the 0~iJ ~ J-?iJ ~)1 _r.S' J. ,:)JbJ .rs- J. J....iz.WIJ Gi ~,:) :Jl9 ~~I .r.,..L...i d'
neck, did not have any pockets ami had short sleeves. He was crying like a deeply
afflicted and bereaved mother of a child from the depths of a heart that was full
~.r:-?-- C-- ~ J '":"'1.rJI ~ WG:- o~i) 'iYLll ~ J,:)L.a.ll \;'}_,,.~~Jo
of mourning. Grief had appeared in the sides of his face and the change had Jl.i J.J '':?.rJI ..l.$JI ..:.ii~ ~I ~1)1 ~~ ~ Y.J ,~I~~ J\.i ~po
spread on both his cheeks and tears were rolling on the sides of his visage, as he
lsl • e ..l...,., 'J - J.I •
was saying: "My master, your occultation has taken away my night's sleep; it has - •• 4':? • • y.: Y.J •4.i_~ ~ I i.):IJ ~JL&. ~~I [Ll.J ~J ~ 0j:>JI

~Jj ~ 4":?~ ·":fo,)lj.9 ~IJ ~

- ~ ~IJ 4~,)4-o 4 ~.)\.iJ ~
narrowed my bed for me a'nd has snatched away solace from my heart. My
master, your occultation has turned my tragedies into the atrocities of eternity! . i.P c· 4_ PJ
.
The loss of one after the other perishes a crowd and a· multitude. No more I feel '---4~ ~j W 4.)J.JfJ ~I '1-~ ..l>l_,ll ..w. ..l>t,,,.tt ..WJ 4..u~I
c-·- . \.-~~
. .~ ·~
the tear that drops from my eye and the moan that faintly leaves my chest from . .. .
the places of tragedies and past calamities, except that it exemplifies before my
;,r ~ ~IJ #~. Li_; ·':?J~
eye the greatest and cruelest of catastrophes, the most dismal' and disdainful
mishaps, mixed with your wrath and calamities coupled with your anger." ~,:)WIJ JJ4JI ~I ill~ iJ4 k f:- ~)9 ~~J ~J L:lp ..:.iJlk.::.....li :.r.,..L...i JI,;
Sudair says: Our hearts and minds were overwhelmed by that terrifying scene: l: ~.&I ~j '1 :L:lli .~~ ~J.11 iJ4 ~ ..:...b- Jj ~Jt; 4-AJ~ ~ ~i l::12.9 .•JWI
We thought that it was a sign of a dreadful shattering or times have brought him a
~ ~I • ,I• '
calamity. So we said: "May Allah, 0 son of the best of the creation, never bring . ~ ~b- ~IJ ~.!.J,.; _r.- ~J d:.-,:) ~JL ~,:)b- ~j 0-" !~J)I _;:>JI
tears into your eyes. Why are you weeping and what has caused this mourning?"
Sudair says: Imam Sadiq (a.s) took a deep sigh that his chest expanded and his ~~W11..iA
grief enhanced and he said: "I looked at the Book of Jafr this morning, and that is
~1 ·~J :Jw ,o.S_y;- ~ ..1.:..!ilJ o..; .>-=':" ~ ~1 o_,jj iYLll ~ J,:)L.aJI;; :Ju
224 Book of Occultation Kitab al-Ghaibah
225
the book that encompasses the knowledge of deaths, trials and tribulations and
the knowledge of all that has been and all that will be until Judgment Day,
L., ~~ 4WIJ 4~1 ~ J.s- J~-'",11 ~I ~l:S ~ r~l 1.1.. 4:-..•• ~ ~~
whi.ch Allah, glory to His name, has exclusively imparted to Muhammad and ~ ~~IJ IJ 0%-0 ~ ~I '-"'~ .Jil ~ "5.lll
•
~'-.oWJI
•
fli""'
I .,r..
'I ~..,.-_
U" •
-~· LoJ I.)'LS'
the Imams after him, peace be unto him and them. I saw therein the birth of our
Qaim and his occultation and its protraction and the length of his lifespan and "5~J 0 ~ J_,_bJ u~!J ~J r')L.JI ~ Wu ..lJ-"° ~ ~\.;J 40~
the trials of the believers through him after him in tha.t period and the ~~ J~ :r ~I ~.,.U ~ .!.l~I ..lJ_;J 4(.)lojll ~~ ~ o~ :r ~j..JI
generation of doubts in their hean:s due to the length of his disappearance and
j-=:-J jJ- .Jil J~ ~I ~~j :r (>L..~I ~.) ~J ~,)-(.JS' r"_;sj .)IX.)IJ
1

apostasy of most of them from their religion and their desertion of Islam, about
which Allah, glory to His name, has said: "And We have made every man's-
actions to cling to his neck ... " (17: 13) ... which is Mastership (Wilayah); · so
~ ~~IJ ~)I ~.L;.l; 4~~)1 ~ 4~~(~ ~ ~).~ ~~)i ;>l-i!
. .,.
JSJ'
•
emotions overpowered me and grief overwhelmed me." .~lj>~I
We said: "O son of Allah's Messenger, dignify us and bestow honor upon us by ·dJ ~ ~ 0-4 .·~ ~ i Lo ~ J Ll ~ ! .!.l.S,·1__,..:;. ~ 1.:.1..,a.;J L:.o~ , .jil J __,. . .J ._:r.I ~ : L:.1A.9
sharing some of what you know from the knowledge."
He said: "Allah, the Exalted, has bestowed three qualities to the Qaim of ours, oJ..J-"° .)..W ~J- )1 :r JJ'~ l.'11.)1,)i JJ'".>U l:..ia t'WI ~ .)1,)i o;S~ ~W .&1 ~!:JU
which He gave to three of the apostles. He foreordained his birth like the birth .)..WJ ~r')L.JI ~ ~ ~ f..~ y JJjJ ~(>WI ~ ~~ ..lJ~ f..JAi
of Musa (a.s); his disappearance like the disappearance of Isa (a.s); and his
longevity like the longevity of Nuh (a.s). Moreover, He made the lifespan of - ~~1 -4J1 ~ ~~ ~ 4J4 .u ~J ·r')L.31 ~ c_.,; .~ 1 r.JAi o.~ 1
His virtuous servant Khizr, a proof of his lifespan."
I said: "Remove the curtains for us, 0 son of Allah's Messenger, from the faces
.o_rS- J.s- ~.) - r':>WI ~~I ~j
of these concepts." . ~~I o..lA oY':' J if' .ji\ J.J""'J ._:r. I ~ l:J ~I : L:.1A.9
He said: "As for the birth of Musa: When the Firon discerned that the demise of o~ ~ ~ JIJj ~j ~ ~J W IJ_y) ~}i ~r':>WI ~ ~~ ..lJ-"° Loi :Ju
his kingdom is near, he summoned the soothsayers, who foretold him about his
lineage and that he will be from the Children of Israel. Firon did not cease to r~ ~ ~J:SI~! ~ (.)-4 ~.fo.. .i.;iJ ~ ~ 1.)..U ~I .)\...Q..>.~ ri
J?-!
have his men rip open the abdomens of pregnant ladies from Bani Israel, until
he killed in the pursuit of Musa, twenty and some odd thousand babies. He was l.t!..r-!s-J U:i '-:-lb ~ J.:.i ~ j:SI r ! 0 ,. L...i 4J4 Jo I~ I ~~ ~ '-t ~ j
unable to murder Musa, for Allah, the Exalted, protected him. .o~! JL.J .Jil ~ r':>WI ~ ~-"° J.:.i J! J-""')1 ~ J~J 4~)yi ~j
Likewise, when the Umayyads and the Abbasids discovered that the demise of •
their kingdom and that of their kings and tyrants will be at the hands of the o.r.~IJ ,.l.r4~I ~ JIJj '-t I.Ji ~ 1_,.ijJ ~j W '-"'l:-JI fa.J ~j fa. ~.ls'
Qaim from us, they showed enmity to us and took their swords out for the J.,,...-J ~ ~i J.:.i ~ ~~ l~JJ OJl..W~ u~u l,:.., ~WI 4;?.J.J.. J.s- ~
murder of the House of the Messenger of Allah (s) and to cut off his progeny in
order to make certain they have killed the Qaim (a.s). However~ Al_lah dislikes ~~WI J.:.i J! J~)I · ~ ~ ~ ~~ o~4!J r-LJ .JiJ ~.&I~ .&1
not revealing His Command for one of the oppressors ·until His light is· full,
even if the pagans may dislike this.
o.,,..S _,_JJ o;~ ~ ~i ~! :i ,l.lall ~ J...>1) o.r-4i ~(Ji .&1 ~U .. r':>WI
As for the disappearance of Isa: The Jews and the Christians formed unanimity ·. .(.).,,S~I
that he has been killed; whereas Allah belied them in His verse: "and they did not , ~ ~

411 ~..L.>:.; 4j=i .i.;1 ~J.s. ~I "5.)l.,a.:JI_, ,)~I (J}:.i 4r':>Wt ~ ~ ~·LoiJ
.
kill him nor did they crucify him, but it appeared to them so (like Isa) ... " (4:157) ' ,,.. .A ,,,..,,. ,,,.,,,.

Likewise is the disappearance of the Qaim (a.s), since one community denies it '-4~1 (Jµ 4t'WI ~~.ls'.~~~ ~J ~~ LoJ ~fa LoJ' .J~ ~J f'
for its length - ranging from one misguided person who says, 'He was never
born'; to another who says, 'He was born and he died'; to another who rejects !~LoJ ..lJJ .i.;! :.J~ ';?.fa!. JUJ !..lJ~ ~ .i.;! :J~ Ju~ ~LfJ# LA~
226 Book of Occultation Kitab al-Ghaibah
227
faith by saying that our Eleventh was childless; to another who deviates by
saying, 'This will increase to thirteen and upwards', and another who sins
against God, the Exalted, by saying, 'The spirit of the Qaim speaks through the
body of someone else'.
"As for the longevity of Nub: When he prayed for the descent of punishment
I•.;:P
against his people from the heavens, Allah, the Exalted, sent Jibraeel, the
Trusted Spirit, with seven kernels, and he said: 'O Apostle of Allah, Allah, the ~~ '-=11 Jt ~ Jt.~f ~~#I J~I W ~µ 'i~I ~ C~ Jt,~1 t.iJ
Exalted, says to you, 'They are My creation and My servants. I will not destroy_ "'i~ ~1 ~ J~ ~I j=:- Jil ~! ,JI ~ 4 :Jw ,~4.,; tr' ""'-" i~I ~
them with a lightning from My thunderbolts until the call has been stressed
upon and the proof has become binding. Contipue your hard labor in calling il.rJ!J o_,r..WI .,Yh ~ ~! ~I~ _...., ~~\..,aJ ~~j ~ d~l,.s. ••,.__.
• ..., • r •• I
J
.
'l.OI'
•
• ~~
•
your people, for I will reward you for that. Plant these kernels, because your
relief and liberation will be at its plantation; outgrowth, and fruition when it ~µ ~~11.lA ~;:-1,, ~ ~ ~µ l.!.lo_,41 o~..UI ~ .!J~~I ~Jw .~I
reaches fruition. Give this glad tiding to your believing followers.' When the ~ ;_t-A l..!..U~ ~J '~~IJ [_)JI ~,rJi l~J l.f.S"l;.)JJ ~~J lf;~ J ..!.lJ
trees grew and thrived and their trunks and branches developed and spread out .
and their fruits grew big, he asked Allah, the Exalted, for the fulfillment of the
promise. Allah, the Exalted, ordered him to plant the seeds of those trees and
·~J.o.ll ""°
retain patience and hard work and continue calling the people. He informed the
~~ ~Loj ~ lf:.ls. ~I \AjJ ,· • ,a;.jJ i::..J.,_;J ~;jb-J ;~~I~ t...u
nations that believed in him; three hundred men of them turned away from him .:i.J~J .;~~I l..!.U; ~~ 4J4 ~fa. iJi ~w JI o_rU o..WI JJ 4J4 ~I
.r.--..aJI
and said: 'If what Nub is claiming were true, the promise of his Lord would not
have been violated.' ~ J..;.;u ~~I ~I USl)all ~~ _r.>-U ,4,4_; iJs- ~I ..lSJ!J ~~~IJ
Then Allah, the Exalted, continued to order him every time to plant the seeds
!u.L> IAJ.Js. ~ ~J w ~ c; ~~ ~ ~lS' .,,J :1_,JuJ ~; ~w~
until they had been planted seven times. Nations of believers continued to lose
congregations until there were left only seventy and some odd men. At that .:ii .,...l! .s.r>-i-"'! •}1 ..rfa. .:ii •.r JS" lfS°IJ•l ~•A J_x r.! JW .l.1 .J! ~
time, did Allah, the Exalted, sent a message to him and said: 'O Nuh, now the
dawn on your eyes has broken the night as the truth has manifested with clarity WH.k ~~Lb~ JJj ~µ1;,rUSl)all1.!.Ui ~lj t.J ~~Ir tr~):­
and the order of belief has become pure from impurity by the apostasy of
everyone· who had a wicked disposition.
~~I :JUJ 4! ~~ ~ j=:-J f' Jil i.r- Jl; .~; ~J ~ ~! IJ.:i~ ~j J!
•
If I had destroyed the disbelievers and kept those who have apostatized from ~ ~~~ .,r-A~I ~J ·~~~I C.rP :.r-> -~J:UI~ ~I ~i
amongst the believers in you, I would not have fulfilled My early promise to
the believers from your people, who were sincere in their belief in Me and had ;,r JJ;I ;,r +• .~iJ ;~I _s:'.aj ~j ).9
+• ,4"•."._ ~ ~lS' ;,r JS ,)IJJ;4 .;.lSJI
adhered to the rope of your Prophethood that I would make them heirs in earth
~.LJI ~~ J.!WI ~J...s.J i::..J~ .::..:.SW 4 ~I ~lS' ~I USl.,Ja.JI
and empower for them their religion and replace their fear with security' so that ' .
worship be pure for Me by the departure of doubts from their hearts. ~;~I~ r+·?!-"· . i~~ cl;~~ 1.,~ ,a·clJ 1.!.Lo_; ;,r ~_,:JI J l~i
How could I provide heirship and empowerment and replacement of fear with · .
security, while I know the weakness of belief of the people who apostatized and ~ i.!.1 "II '-:-'\A~~ o~L:-J! ~ ~ 4J4~4 ~,,>- J~iJ ~~ rfl ~jJ
• •
their wicked dispositions and their evil insides, which were the outcomes of ~ t. ~~~
.
4J4'14 w~I
.
J~,, ~1,, w~'JI iJ ~
-~- u..s ~,.
. J ·r+..,,....
hypocrisy and the initiation of misguidance?
If they had procured from Me the kingdom that will be given to the believers at ~L..:; ~lS' ~I~)IJ""' Jt..J-J ~ ..!...:>-J IJJJ;I ~lll ~ ~ ;,r ~j
the time of heirship when I will have killed their-enemies, they would have sniffed
i::..JJ ~,.f.4,j.oJI ~Jj ~lll ~I 4J4 I~ r-+i _,_L; ~'-l~I t.f-J JL..i;ll
 Kitab al-Ghaibah
228 Book of Occultation

the smells of its attractions , and it would have strengthened the inner secrets of
their pypocrisy, and eternalized the strings of misguidance in their hearts, and
they would have faced their brothers with enmity and would have battled them
in pursuit of chiefdom and the distinction of commanding and forbidding. And
how can the · religion's empowerment and commands spread amongst the
believers coexist with rise of mischief and occurrence of wars? Never! Build
the ark under Our eyes and as We reveal. " ' 100
Imam Sadiq (a.s) said: "Likewise i ~; the Qaim (a.s). The days of his occultation
will be prolonged, so truth may become clear and belief may become pure from
impurity by the apostasy of everyo'ne from the Shia with a wicked disposition ,
who are feared they are hyp1J crites when they expect heirship and
empowerment and a vast security in the reign of the Qaim (a.s) ."
Mufaddal says, I asked, "O son of the Messenger of Allah, .the NawasiblOl
believe this verse: "Allah has promised to those of you who believe and do good
that He will most certainly make them rulers in the earth ... " (24: 5 5) has been
revealed about Abu Bakr, Umar, Uthman and Ali." He said: "May Allah not
guide the hearts of the Nawasib. When was the religion, which Allah and His
Messenger are pleased with, empowered through spread of security in the
Ummah and departure of fear from their hearts and doubts from breasts during
the reign of anyone of them? And in the reign of Ali (a.s) especially with the
apostasy of Muslims and mischiefs, which were occurring in their days and the
wars that were breaking out between the disbelievers and between themselves?"
Then Imam Sadiq (a.s) recited this verse: "Until when the apostles despaired
and the people became sure that they were indeed told a lie, Our help came to
them ... " (12:110) "As for the virtuous servant of Allah, Khizr: Allah, the
Exalted, neither lengthened his lifespan because of apostleship ordained to him,
nor . for a book sent to him, or for a code of law replacing the previous codes
from other messengers before him, or for an Imamate obliging His servants to
follow him, or any obedience mandated with respect to him. Instead, since
Allah, the Exalted, knew how lengthy He would make the life of the Qaim (a.s)
in the days of his occultation and He knew the rejection of His servants with
respect to lifespan, He lengthened the lifespan of the Virtuous Servant for no
other reason, but to argue on its basis for the lifespan of the Qaim (a.s) and so
that the argument of the opponents may cease and people may not have any
proofs against Allah."
There are a large number of reports of the same connotation, but we have
mentioned only some of them to avoid prolonging our book.
If it is said: All these narrations are singularly narrated traditions, which cannot
be conclusive in a subject as this, as it requires certainty.
230 Book of Occultation
Kitab al-Ghaibah
We will reply: Our argument is based on the portion of these narrations, which 231
predict an event before its happening and then that event happens as predicted.
This is the proof of the Imamate of Ibn Hasan, because the knowledge of an
event before it happens cannot be known, but through Almighty God. Even if
there were not but one tradition and its content .corresponded to events later on,
that is sufficient.
That is why the predictions of the Quran about future events are the proofs of
the truthfulness of the Messenger (a.s) and that Quran is from God, the
Almighty, inasmuch as it is heard from a single narrator, but it does prove this
single narrator's truth on the basis of this argument.
Besides, reports in this regard are n;1irrated in inordinate numbers (Mutawatir)
both by the same words and recounting the same concepts. As for the inordinate
number of traditions carrying the same wordings, the Shia have narrated each
such narration by Mutawatir measures.
And this concept has been narrated in inordinate numbers through different
words, because the great number of narrations, their different occasions, and their
distinct chains, and the remote narrators thereof, prove their veracity, because not
all of them can be false~ That is why on many occasions the miracles of the
Prophet (s) other than the Quran, and many other themes in the Shariah are
proved through Tawatur, though the wordings may be singularly narrated. This is
an accepted measure before our opponents in this . question. Therefore, they
should not abandon and forget it when we come to discuss Imamate.
It is not worthy that close-mindedness leads one to reject self-evident things.
This measure is accepted in p~aising or denouncing men. Th.erefore, they have
argued for the generosity of Hatim and bravery of Amr and other things in the
same way, though every instance of Hatim's generosity and Amr's stance in the
battles is a singularly narrated incident. This is abundantly clear.
Traditional reports that confirm the uprising of Imam Mahdi
Of the proofs of the Imamate of lbn Hasan, in addition to what has been
mentioned so far, is that there is no dispute between the Ummah that a Mahdi
will rise in this Ummah, who would fill the earth with justice and equity as it
shall be fraught with oppression and inequity.
When we have established that the Mahdi is from the progeny of Husain and
have invalidated any claimant for this position other than Ibn Hasan (a.s), it is
proved that he is the one intended by these narrations.
130- The following verses of Quran prove that the rise of Imam Mahdi (a.s) is ·
definite in this Ummah: It is narrated from Ibrahim bin Salma from Ahmad bin·n.·:1
Malik Fuzari from Haider bin Muhammad Fuzari from Abbad bin Yaqub from ·:
232 Book of Occultation
Kitab al-Ghaibah
233
Nasr bin Muzahim from Muhammad bin Marwan from Kulaini from Abi Salih • I

from Ibn Abbas with regard to the verse: "And in the heaven is your sustenance , , i.:HI ~ c:!L..:> ~I if' ~I if' 01Jr U. ~>r..4 if' t>°I_;.. U. ~ if' ~ ~ ~ ,)l:s-
and what you are threatened with ... " (51 :22-23) He said "It implies the rise of
the Qaim of Aale Muhammad (a.s)." . ~~I [..J.r> _,...,. :JLl '~~.J~) ~.J ~J.; .....
-.L.!.JI
,,,.
~.J~
...
:J~ .J.,i ~
.. '-"'4-
131- From the same chain of narrators, it is narrated from Ibn Abbas about the
following verse: "Know that Allah gives life to the earth after its death; indeed,
. - . ·r~' · ~
We have made the communications clear to you that you may understand." ·:~4~ ~ ~~UI ~ :JJ1 ~j l~I~ :.Jj ~ '-"'l:s- :_r.I if' ,)L:-)111..i+iJ. H"'
(57: 17) "It means that the earth will be enlivened through the Qaim of Aale ~ ~i .)~ ~ (JA ~ ·l+->4 ~ (JA ~Ji . ~~~.)~'~~
Muhammad (a.s) after its death, that is, after the inequity of its rulers. We
explained to you the signs, through the Qaim of Aale Muhammad (a.s), so that :. ·~~_,4;.i ~~ ~ JT r~ <~4 u1 ~ ~ ~~
perhaps you may understand."
. ~I if' iw u. .)s- u. ~ y ...tll ~)':>~I~ y.i ~_r.11 L;.r.>iJ. H"r
132- Narrated to us Shareef Abu Muhammad Muhammadi from Muhammad ~!' ll

bin Ali bin Tamam from Husain bin Muhammad Qati from Ali bin Ahmad bin ·. '?"°'~I if' ~I if-, 01Jr J. ~ if- j l_r.11 ~b- U. -4>-i U. .)s- if' ~I ~ U.
. ,,, • ...... .JI ,,.,. .A o .A .Jlo •
Hatim Bazzaz from Muhammad bin Marwan Kulaini from Abu Salih from
Abdullah bin Abbas that he said withI regard to the verse: "And in the heaven is
~ ·IJJJ.J.,i ~J ~j~ ~L.!.Jt ~J~ :J~ ...tll J_,i ~ ..rl:.JI U. ...tll ..y:. if'~~
your sustenance and what you are threatened with. And by the Lord of the ·i~ 1 ~~WI iY :Jl9 ·~~)~:; ~j ~ ~ ~ 4f1 ~~lflJ -.L.!.JI ~J
heavens and the earth! it is most sur~ly the truth, just as you do speak." (51:22-
23) "It is the rise of the Qaim. Similar to this is the verse: " ... wherever you are, .~~ r')L..J' ~ rw' ~~i :J\.9 ~1.-~ ~' ~ ~~ 1;~ l., -:;.~ :-U!..J
Allah will bring you all together ... " (2:148) "It is about the companions of the
Qaim, Allah will bring them together in one day." . . .J.>IJ i~ ~..iii
133- Muhammad bin Ishaq Muqri narrated from Ali bin Abbas Maqanai from ~I~ ..t->l U. J~ if' ~I.A.JI ..rl:.JI U. ~ if' ':;>.;..JI J~l U. ~. H"r'
Bukkar bin Ahmad from Hasan bin Husain Sufyan Jariri from Amr bin Hashim
Tai that Ishaq bin Abdullah Ibn Ali Ibn Husain said with regard t9 the verse: 0-! ~ u. JI! ..y:. u. Jb.....il if' ~lkll ~~ u. Jrs- if' ':;>.r..~' 0~ if' ~' u.
A...... .JI Q.... 0 .JI :r;. ... 0 ~ ,,,,. :; 't.

"And by the Lord of the heavens and the earth! it is most surely the truth, just :Ju'"\~~ ~I ~ ~ ~ ~! ~~UIJ -.L.!JI ~J :_j~ :~\'1· 0..Lti ~~I
as you do speak." (51 :22-23) "This is the verse of the Qaim from Aale ..f,... o..lo .Jl- ,... ~ ,,,.. ..

Muhammad (a.s) and the following verse is about him: Allah has promised to l~.J ~ l~t ~;Wt ~I ~J~ ~J ~.J :J\.9 .~Ji~ ~WI iY
those of you who believe and do good that He will most certainly make them -:..4.:..a,)~;:··<'-::-'t ~·, .:J1--·i"'• ,' •H ;:.- ... , ,
I" --- \T 4.r--:'J ~ ~ ;,r.., "~' W" ~;UI ~ j.f.·4~..;..-· :i ~W,L-aJt
rfJ
I

rulers in the earth as He made rulers those before them, and that He will most
certainly establish for them their religion, which He has chosen for them, and :Ju·~~:; ~
- ,
~j ~
,
'1 ~.J~
-
L:;j ·~··~ ~ ··..o r~~)~j.J
..;r , • ..... ... fo.r, ·- . ~.)
.:•I , ..udi
6....S",......._ ~
~,,,.

that He will most certainly, after their fear, give them security in exchange;
they shall serve Me, not associating aught with Me ... " (24:55)
. ·r')L..J' ~ i.S..lf...l'
- ~- ~,;.;
134- It is narrated from Husain bin Ubaidullah from Abu Ja'far Muhammad bin
Sufyan Bazufari from Ahmad bin Idris from Ali bin Muhammad Ibn Qutaibah
&-! -L->-1 ~ ':;>.r9J~l 0~ ~ ~'° ~ ~j if- ...tll ~~~I L;_r.>oiJ. ' °'t
Nishapuri from Fadhl bin Shazan Nishapuri from Hasan bin Ali Ibn Faddal ~I~ ':;>Jy.~I 01~\..::. J. J..a.All if' ':;>Jy.~I a._-;; U. ~ U. ~if' ~J,)!
from Muthanna Hannat from Hasan bin Ziyad Saiqal that he said: I heard Imam
Jil .,Y. L;i L• •o ":JLl ~I .)4j 0-! ~I if' ..bWI ~I if' JL,ai :,r. .)s- U,
Muhammad Baqir (a.s) say: "Without any doubt, Imam Qaim (a.s) will not ·
reappear till there is a call from the sky, which the ladies in veils and people of ~ .. ~I :.r .)~ '5.:1~ ~ i~ '1 ,.jlAJI ~I :J ~ i')LJI LA
. - l • .r--;. ~
I.- ~ • '
i...f.~
•
each corner of the world hear. It is about this point that the following verse is 0 ~ .....A ............ 0 -

revealed: "If We please, We should send down upon them a sign from the Jy.; L!; ~!~:~'JI o~ ~J Y.J ·~.;MJIJ J~I jAi ~.J lA.;..l.> ~ il:AJI
heaven, so that their necks should stoop to it." (26:4)
.~::,.-~t> t+J ~~j ::..lliJ ~T ,-.L.!JI; 6:1'- r
;
 234 Book of Occultation Kitab al-Ghaibah
235
135- Informed me a group of scholars from Abu Muhammad Hamn bin Musa
Talakbari from Abu Ali Razi from Ibn Abi Daram from Ali bin Abbas Sandi er-·~jl.)I ~ ~i i f ~~I if"Y ~ 0J.)IA ~ ~i i f ~4 ~.r.>iJ ,,ro
Maqan9i from Muhammad bin Hashim Qaisi from Sahal bin Tamam Basri from
0-i J+- c:r- ~I ~IA ~ ~ i f ~LWl l>..WI , .... L.JI •.; i.r I,._ ·~ i .Jb i .I
Imran Qattan from Qatada from Abu Nazara from Jabir bin Abdullah Ansari ' • M M v ~ J.
I..' O I..'•

that he said: The Messenger of Allah (s) said: Mahdi would stage an uprising in :JLJ ~Jl..a.illl .Jil 4 ~ .r.~ i f o~ ':1- j i f o~\::i :r- 0lkill 01~ i f ~~I iW
the last period of time.
.~lAjll _;>I~ [.fa '=5~1 :~J .UTJ ~ .Jil ~ .Jil J_,....,.J Jt;
136- Muhammad bin Ishaq Muqri has narrated from _Maqanai from Bakkar bin
Ahmad from Hasan bin Husain from Mualla bin Ziyad from Alaa bi!). Bashir :.rs-.~I~ ~I i f ..L..>f ~ .J~ i f ~LWI i f ~.;.JI Jb.:....l ~ ~ .\r"\
Muradi from Abu Siddiq Naji from Abu Saeed Khudri that he said: The
~J..L>JI ~ ~i c:r- ~l:JI J:~I ~i i f ~~lrJI A .)! $.jWI i f ~~j 0! ~I
Messenger of Allah (s) -said: I give glad tidings to you; Mahdi will rise up when
people would be involved in discord and bewilderment. He would fill the e!}rth - ~- ~I~.:.--~ ~'=5~4 r5~j :r-LJ .UTJ ~ "111 ~ "111 J_,....,.J Jt; :Jli
"' "'
with justice and equity just as it would be fraught with injustice and oppression - ~.J! .W!;J IJ.r:- ~ W' 16._;J 'J~ ~J~I ~ .Jl).JJ '-'""WI iJ4 w")\:;..I
in such a way that the inhabitants of the earth and the heavens would be pleased \
•
with him. wS'\- ~ ·~J'JI wS'\-J ~Lo-JI
137- It is narrated from Maqanai from Bakkar bin Ahmad from Hasan bin Husain ._:,~1 ~j if~ if ~I Lr. ~I if .4.>i V!J~ if ~l.Lll if~, ''°'V
from Talid from Abu Jahaf [from Khalid bin Abdul Malik from Matar Warraq
from Naji, that is Abu Siddiq from Abu Saeed Khud1;i] that he said: The Jl.9 :Jl.9 ~ ~j i f ,J:..l..aJI 4i ~ ,~l:JI i f Jl.J)I ju v·~ dw1 ..L&.
- M M •
•
J.
..t!l> .
if
Messenger of Allah (s) said: 'Glad tidings to you, by the presence of Mahdi,' and
he repeated this statement thrice. 'When he stages an uprising, people would be
~ u-ls- ~.~ - u~ Ju - ':,>~4 IJAi :r-LJ .JTJ ~ .Jil ~ .Jil J_,....,J
~ ~ ~

involved in discord and instability. He ,would fill the earth with justice and equity .IJ~ J W,1; ~ W' 'J~J lb._; ~;~I ~ ·-4..w, J l).JJ '-'""WI iJ4 w")\:;..I
just as it would be fraught with injw;tice and oppression; and he would make
. .J~ \~~J
.. o.)l..$. . . ~
. o.)l..$. .I : ;_,
. ..r- ~
people inclined to worship and his justlce would encompass them.
138- It is narrated from Muhammad bin Ishaq Muqri from Ali bin Abbas ~I ~ ..L..:>-i Lf. J LS:: i f ~ L.Q.J I 4.1"' ~ 1-.y. ~ if ~_,iJ I J b.:....! Lr. ~ •".,A
Maqanai from Bakkar bin Ahmad from Hasan bin Husain from Sufyan Jariri 0-:.Y':'" 0-! ;;J W. i f ;;~ 0-! ..:.,)>-JI i f 0-4;JI ..l:&- i f l>.r...r.J I 0 U.... r_r~J.
.~ . ~ 'I .
from Abdullah Momin from Harith bin Hasira from Ammara bin Juin Abdi from - M M

Abu Saeed Khudri that he said: I heard the Messenger of Allah (s) say from the ~ J~ r-L-' .i...!TJ ~ .Jil ~ .Jil J_,....,J i.:....-~··· :Jl.9 ~.J..bJI ~ u-:i if' l>~I
pulpit: Mahdi is from my descendants and Ahle Bayt (a.s). He would stage an
uprising in the last period of time. The sky will send down rain for him and the
:UI ;.r .J JY-! .~lA)I ;>i ~ [.~ ·~ jAi ~ ~.f.P :r ~~I~! :~1
earth would put forth its vegetation for him. He would fill the earth with justice L.JJ:, i,,,_.AJI LA~ W' 11._;J ";}~~;~I~ ,IA;·~ ~J~l-J.J [.faJ IA_µ
and equity just as others would have fraught it with injustice and oppression.
139"'- It is narrated from Ali bin Abbas Maqanai Bakkar bin Ahmad from Misbah _· . .iJ-"'!" J
from Qays from Abu Husain from Abu Salih from Abu Huraira that he said: The ~I~~~~~ ~i ~ JlS:: i f ~LWI 1..1"~1 .y. ~if~,''°'°'
Messenger of Allah (s) said: If a single day remains from the tenure of the world, '
Allah, the Mighty and the High would prolong that day to such an extent that a
~ ~) :r-LJ .UTJ ~ .&1 ~ .Ji1 J_,....,; Jl.9 :Jl.9 o_r..~ ':1-i if~~ u-:i if~ -
' ~ ' *
man from my progeny will appear; he would fill the earth with justice and equity, ~~~ I :.;--o ~J [.~_ i.i> i~l 1.!.lH 411 J.,lal ~IJ i~ 'J! ~..UI ;.r
just as it would have been fraught with injustice and oppression. ~
~ ~ '
.IJ.r:-J WJ; ~ W' 'J~ ~J'JI
...'!: '

140- It is narrated from Ali from Bc:.kkar from Ali bin Qadim from Fatar from
Asim from Zarr bin Jaish from Abdullah bin Masud that he said: The' _., ~ ~ ~ Jj c:r- r-:'~ :r- .r-6 c:r- r ~.LJ .y. ~if J~ if~ if~ . '£·
Messenger of Allah (s) said: If a single day remains from the tenure of the world, ··~
ry,. '.J 1 l:-i ..ll 1 :r J.:-!. ~ ) :~ J .JTJ ~ <llll ~ .Jit J _,...., J J 1.9 : Ju-~>'-° .y. .Jil..l:&-
I
 236 Book of Occultation

. Allah, the Mighty and the High would prolong that day to such an extent that a 237
man from my progeny will appear and form a kingdom; his name is same as my
nam~ a,nd the name of his father is the name of my father. He would fill the
earth with justice and equity, just as it would have been filled with injustice and
oppression.102
141- It is narrated from Maqanai from Ja'far bin Muhammad Zuhri from Ishaq
bin Mansur from Qays bin · Rabi from Asim from_Zarr from Abdullah bin
Masud that he said: The Messenger of Allah (s) said: The world would not end
till a person from my Ahle Bayt (a.s), who is named as Mahdi, does not become
the ruler and leader of my Ummah.
142- It is narrated from Muhammad bin Ali from Uthman bin Ahmad Sammak
from Ibrahim bin Abdullah Hashmi from Hasan bin Fadhl Busrai from Saad Ibn
Abdul Hamid Ansari from Abdullah bin Ziyad Yamami from Akrama bin
Ammar from Ishaq bin Abdullah bin Abi Talha from Anas bin Malik that he
said: The Messenger of Allah (s) said: "We, the children of Abdul Muttalib are
the chiefs of Paradise dwellers; that is I, Ali, Hamza (chief of the martyrs),
Ja'far with two wings, Hasan, Husain, and the Mahdi."
143- It is narrated from Muhammad bin Ali from Husain bin Muhammad Qati
from Ali bin Hatim from Muhammad bin Marwan from Ubaid bin Yahya
Thawri from Muhammad bin Husain103 from his father from his grandfather
from Amirul Momineen (a.s) that he said with regard to the following verse:
"And We desired to bestow a favor upon those who were deemed weak in the
land, and to make them the Imams, and to make them the heirs ... " (28:5) "They
are Aale Muhammad (a.s). Allah will raise their Mahdi after their distress, so
he will honor them and will disgrace their enemy." ...
There are a large number of traditions on this topic, but we have quoted only
some of them in order to keep the discussion brief.
Mahdi is from the progeny of Ali and Fatima (a.s)
144- It is narrated from a group from Abi Ja'far Muhammad Ibn Abu Sufyan
Bazufari from Ahmad bin Idris from Ali bin Muhammad Ibn Qutaibah
Nishapuri from Fadhl bin Shazan from Nasr bin Muzahim from Abu Lahia from
Abu Qabil from Abdullah bin· Amr Ibn Aas that he narrated a long tradition, in ·
which the Messenger of Allah (s) says: "... And then will be the rise of the · .
Mahdi, and he is a man from the offspring of this one," pointing to Ali Ibn Abi ·
Talib (a.s). "Through him, Allah will take away lies. Through him time will
take away severity. He will remove the disgrace of slavery from your necks." ,
Then he said: "I am the first of this Ummah, Mahdi is the middle of it, and Isa ·
is the last of it. And in between there are calamities and tyrant rulers." . '
238 Book of Occultation
Kitab al-Ghaibah
239
145- It is narrated from Muhammad bin Ali from Uthman bin Ahmad Sammak
from Ibrahim bin Abdullah Hashmi from Ibrahim bin Hani from Naeem bin
Hamm(\d Maruzi from Baqiya bin Walid from Abu Bakr bin Abu Maryam from
Fadhl bin Yaqub Rakhami from Abdullah bin Ja'far from Abu Malih · from
Ziyad bin Bayan from Ali bin Nufayl from Saeed bin Musayyab that Umme
Salama, wife of the Prophet said: I heard the Messenger of Allah (s) say:
"Mahdi is from my progeny, from the descendants of Fatima."
146- It is narrated from Ahmad bin Idris from Ali bin Muhammad Ibn Qutaibah
from Fadhl bin Shazan from Misbah from Abu Abdur Rahman from one who
says that it is narrated from Ibn Abbas that Wahab bin Munabbah asked him in
a lengthy report: "Is he from your progeny?" He said: "No, by Allah, he is not
from my progeny. He is from the progeny of Ali (a.s). Bliss be for the one who
reaches his time. Through him, Allah will relieve the Ummah's stress, until he
makes the earth full of equity and justice ... "
147- It is narrated.from Ahmad bin Idris from Ali bin Muhammad Ibn Qutaibah
from Fadhl bin Shazan from Muhammad bin Sinan from Ammar bin Marwan
from Munakhal bin Jamil from Jabir Jofi from Imam Baqir (a.s) that he said:
"Mahdi is a man from the progeny of Fatima. He is of wheaten complexion."
148- Informed me a group of scholars from Talakbari from Ahmad bin Ali Raazi
from Muhammad bin Ali from Uthman bin Ahmad Samat from Ibrahim bin Alaa
Hashimi from Abi Malih from Ziyad bin Bayan from Ali bin Nufayl from Saeed
bin Musayyab from Umme Salma that she said: I heard the Messenger of Allah
(s) say: The Mahdi is from my progeny from the children of Fatima.
149- It is narrated from Ahmad bin Idris from Ali bin Fadhl from Ahmad bin ~
Uthman from Ahmad bin Rizq from Yahya bin Alaa Raazi that he said: I heard
Imam Ja'far Sadiq (a.s) say: "Allah will bring forth in this Ummah, a man who ·
belongs to me and I belong to him. Allah will send the blessings of the heavens .
and the earth through him. The heavens will rain down its drops; and the earth 1

will grow out its seeds: and its beasts and brutes will live in harmony; ·and it : .
will be full of equity and justice, as it had been replete with ·oppression and ·. ·o
injustice. He will put so many on the sword that the ignorant "Yill say, 'If h~'. :·
were from the progeny of Muhammad, he would have been merciful." . '· : .
I

Mahdi is from the progeny of Imam Husain (a.s)

As for the reports, which say that Imam Mahdi (a.s) is from the descendants of .-~
Imam Husain (a.s) are traditional reports based on the fact that Imams are twelve ..:·
and their explanation includes this meaning as the number [of twelve Imams] we'' .
mentioned is authentic and in fact it is believed that Mahdi is from the descendants·-,
.

of Imam Husain (a.s) and this is what we have hinted to make -clearer the meaning ;
and more than that which is mentioned before, is the following report: ·

- - -- - --- --- - - -
240 Book of Occultation

150- It is mentioned through a group of scholars from Talakbari from Ahmad 241
bin Ali Raazi from Muhammad bin Ishaq Muqri from Ali bin Abbas Maqanai ;J ' . •

from Bukkar bin Ahmad from Hasan bin Husain from Sufyan Jurairi from ·t~~! 0-1~i:r-<$jl_)I~0-! ..L.>-1 i f <$~1 if~~~ ~_r.>-i lo, 'O•

,. ' ~~ i:r- ~I 0-1 ~I if ..L.>-i 0! J~ if ~LWI ._,..~I 0! ~ if ts.,,.WI

Fudhai1 Ibn Zubair that he said: I heard Zaid bin Ali bin Husain (a.s) say, "The
Awaited Savior is from the progeny of Husain Ibn Ali, from the children of , u• • •

Husain and from the heirs of Husain. Husain is the victim, about whom Allah :;r· ~l IL :J~ i")LJI ~ ~ 0-! ~j ~....... :Ji.; ~)I 01 ~I i f <$.r...r.JI
said: " ... and whoever is slain unjustly, We have indeed given to his heir ... "
(17:33) His heir is a man from his progeny, from his children. Then he recited: Jli <$..ill i )l:WI y. J .i")Lll ~~I ~ ~J ~I ~J~ ~ ~ 0-! ~I ..lJJ
" " "
"And he made it a word to continue in his posterity ... " (42:28) " ... authority, so f . . ,... . . , , . .: .Ao .... ..A

. 1~ ~ '~ 0-4 ~J~ cf ~J . ~J :Jli - ~~ ~ ~ \..~ J;i :;J~

. i:. \II! L

let him not exceed the just limits, in slaying ... " (17:33)
JW Ji\
Zaid (a.s) said: "His authority is in his proof over all God's creation, so much '· ~ 4-il.kL :Ju,,/,. .1 :;r, . _;
I
. ~~
,,,, ~
..
:J..rl
....
0

.
.ll ~ ullat., - ,/,.~
~---.... ~
. UL~~ LS' 1.. I::_ }.,
.. ...... . . . ~J)? ....
so that his proof will prevail over all ·people and no one will have a reason .
against him." ·~~..I.>'J 0~ 'lJ dl:JI ~~I o.l 0~ ~ JW Jll J1> 0-4 ~ ~
151- From the same chain of narrators, it is narrated from Sufyan Jurairi that he
said: I heard Muhammad bin Abdur Rahman Ibn Abi Laila say, "By Allah, the
·.~ ~j 0-1 :r>-.,JI .,.Y- 0-1 ~ -.:., • ..., .. :Jli <$.r....r.JI 0~ i f ~t.:...i)'l I~ J.' o'
Mahdi will not be, but from the progeny of Husain (a.s)." •\')WI ~ ~I JJJ If '1! l~i ':>-4-JI (.)~ 'l J!IJ :J~
152- From the same chain of narrators, it is narrated from Ahmad bin Ali Raazi
from Ahmad bin Idris from Ali bin Muhammad Ibn Qutaibah from Fadhl bin .er.~ 0-1 ~ i:r- ~J.)10! -4>i if c..>jl)I ~ 0! J....>i i f ~t.:...i)'l l~J. 'oY
. ~ * ~ .

Shazan from Ibrahim bin Hakam bin Zaheer from Ismail bin Ayyash from
~Ji~ 0-! ~L-..! i:r- ~ 0-1 ~10-1 ~I.rd i:r- 01~L!. 0! J.."11 if y
Amash from Abu Wail that Amirul Momineen (a.s) looked at his son, Husain
(a.s) and said: "This son of mine is a master, as the Messenger of Allah named :JU.9 i':>WI ~~\~I J! i")Lll ~ iJ-:':..A j.JI _r-0i p :Jli JIJ ~i if ~'JI
him a master. Allah will bring forth from his seed, a man with the name of your ., I ::J I

Apostle ~ who will be similar to him in his character as well as his looks - in a · -~~ ~ J ~ ;r JW <lill ~~J .I~ ... <lill J_,.-iJ ol..... W- ~I.Lt. ~I ~1
time of oblivion of the people and death of righteousness and manifestation of
injustice. By Allah, if he should not rise, his neck will be str.uck. The dwellers ~I 1..J-4 ~l-lJ V"'\:;JI :r ~ 4-r.> ~ ~~ 4Ji;JIJ Jl.;JI ~ "+. "_J ~
of the heavens will rejoice his rise. He would fill up the earth with equity, as it ~Lci..-JI j-Ai ~J.fJ C.~ 4~ ~~~fa.~} JilJ ·;~I ;r J~lJ
will be replete with injustice and oppression."
153- From the same chains, it is narrated from Ahmad bin Idris from Ali bin .~\ iW .'l..u;J jJ~ ~ ~ ~~ ~J~I ~ .~~J
Muhammad Ibn Qutaibah from Fadhl bin Shazan from Amr bin Uthman from
Muhammad bin Ghazafar from Uqbah bin Yunus from Abdullah bin Sharik,
01~Ll &-! ~I :rs- a."-; 0! ~ 0! ~if ~J~! 0! J..>.i if' ~L:...i)'l l~J.' or
who says in a lengthy narration that Husain (a.s) passed by a group of
Umayyads sitting in the Masjid of the Messenger (a.s). He said: · "Behold, by
~ ~~ 0-1 Jil 4 i:r- ~.J-! 0-1 ~ i:r- )\~ 0! ~ if 0~ 0! J~ i:.r-
'
Allah, the world will not end until Allah sends a man from my seed, who will ~._,..*~-'~I~ 0-4 ~ ~ i')LJI ~~Ir :Jli- ol;_ra::>I - .J ~..I.>
kill from you one thousand and with the thousand another thousand and with ~ I l '-

~IL'° ~ ._r;> ~..UI ~.lr '1 4<1i!IJ L-1 :Ju; ~J 4.JTJ ~ Jil ~· J~ )I~
the thousand another thousand."
I asked, "May I be your ransom. ThEy are the sons of so-and-so and they do not ~
.

~ ~
.
· "'l ]it> 0! ,..!JI.JS ~ :~ •Ull Ul'll ~J WI Ul'll WI ~ ,~ ~ J ~
... '" $. 1S " " " 1

eJ
reach this number." The Imam said: "Look at you! At that time, a man will
have from his seed so-and-so mhmy men, and their Ghief will be from
themselves."
, ~ :r ~)J (J~ ~L-jll l.!U~ ~ IJ! 4~J :JI.ii .l..lA 0fo 'l .1..15"'_, 1..15"' ~'1_,i
'
.~I :r r~I J~ i;lJ ~ J l.lS'J 1.lS'

- - - - - - - - - - - · - - - - - ----------- - - - ---- - - - - · ..
242 Book of Occultation
- ·-
24 3
154- From the same chains, it is narrated from A,h mad bin Idris from Ahmad
bin Muhammad Ibn Isa from Husain bin Saeed Ahwazi from Husain bin Alwan
from .Abu Hamn Abdi from Abu Saeed Khudri, who narrated a lbng tradition,
which we will summarize. He says: Said the Messenger of Allah (s) to Fatima:
"Dear daughter, we Ahle Bayt are given seven things that no one has been
given before us. Our apostle is the best of the apostles. Our successor is the best
of the successors, and he is your husband. Our martyr is the best of the martyrs,
and he is Hamzah, the uncle of your father. From us is the one with two wings,
by which he glides in Paradise, and he is your cousin ]a'far. From us are the
two heirs of this Ummah, and -they are your two sons: Hasan and Husai~. And
from us is, by Allah, a deity other than Him is not, the Mahdi of this Ummah,
behind whom Isa Ibn Maryam will pray."
Then the Messenger of Allah (s) touched Husain's shou~der and said thrice,
"From him."
Refutation of those who believe that Mahdi is not the son of Imam
Hasan Askari (a.s) or a descendant of Imam Husain (a.s)
If it. is said: Is it not that some have opposed your beliefs; like those who
believe that Mahdi is from the progeny of Ali (a.s), but not from the progeny of
Husain, instead he is from the progeny of Muhammad bin Hanfiyyah?
Among your opponents are Sabaiyya104 who believe that Ali (a.s) has not died.
Some have said that he is Ja'far Ibn Muhammad, who has not died . Some have
said: He is Hasan Ibn Ali Asi<ari (a.s) and he has not died. Some have said that
the Mahdi is his brother, Muhammad Ibn Ali, who is alive and has not died. ~~'iJA J._,i ~ ~..lJI Lo.~~ J~ ~ rJ ~ ~ ~ oy>- l
What is your argument to invalidate these claims? :~: 1'..Jl ~· ~J ~o_j~ ~11~~ rj..A 0 .J-4 cJ4 ~ W.b ~. lAlj..Wf ~ Jl._,i'i! o...lA :..:..ii
We will say: We have invalidated all of them by proving that the individuals
they believe to be alive are a~ad, and by p'r oving that the Imams are Twelve, .~ l;;I W'il
.
and by the rational arguments concluding the Imamate of Ibn Hasan through the
miracles that prove his Imamate and through the narratives of his birth and his I ~.:l~J ~ cJ4 o.;5'.L ~J _)~'ii cJ4 i ".>LJ I ~ ,~ I ~I ~Lo! ~~ l:..U.:l ~J
'1J J'-:>-'il u-4 ~ Jlj'il 0 ~ J~! J l .r.Ai Gi ~ 'wlo! ~ a.11...lll <GI~ u ~J
· miracles that prove his Imamate.
Refutation of those who believe that Amirul Momin'een (a.s) has
riot passed away ·ts ).Q.J I ~J "7' l:&J I ~ J ~ 'J\!,I tA _?' ~ J .,,k;
The assertion that Amirul Momineen (a.s) is alive is of an obdurate person, for
the knowledge of his death and martyrdom is more famed than the story of the. : ·. WJ o_;~ r-WI0'i .r.~ ~ J~ ~ 4.il _?~J ~;JI ~j uy J ~I> 0-4 Lol.9
death of anyone else. ·-
To doubt his death encourages doubting the death of the Prophet and all of his :
- ~.J-4 ~ -.!.L.:JI J l ~.:lY.. dl~ J .!l..:JIJ 0Lil JS" 0 Y' J ..b-l JS' J:.9 0-4 ~JJ R f
companions. Furthermore, his final will and the prediction of the Prophet (s) ·.
· ~~! ~-' r-LJ 4.! TJ ~ JJ1~~I
that you will be killed and that your beard will be dyed with your blood also ;
invalidates this claim. These are facts that do not require us to bring narrations j ,i.i.i.c;.J ~ l.!.L;j :old r-LJ .UTJ ~ ~I ~ ~I ).~lJ ~J cJ4 R lo ~
to prove them. · ·
·_)~ 'i1 ~ L>~.r.. 0i J l c~ 0i 0-4 ~i -.!JJ~_, ,Wz.:f dl~ ~ d....i.; i:.r ~
244 Book of Occultation
Kitab al-Ghaibah ·
245
155- Informed me Abi Jayyad from Muhammad bin Hasan Walid from
Muhammad bin Abul Qasim Barqi from Muhammad bin Ali Abu Samina Kufi
from Hammad bin Isa from Ibrahim bin Umar from Aban bin Abi Ayyash from
. if ~.;:11 r-WI ~j cJ. ~ if' ~)I cJ. ~I cJ. ~ if' ~ '5j ~I li..r.>i. \oo
Sulaym bin Qays Hilali from Jahir bin Abdullah Ansari from Abdullah Ibn ~i 0-! 0~i ~rs-~ f="'.r.! if'~ if. .Jl..>- .:r ~fa! s--l.¢i i}s- ~ ~
Abbas that he said: The Messenger of Allah (s) said to Amirul Momineen (a.s)
:Ju (,,)"~ ~ ..iii ..yo if- <?J~'11 ..iii -¥ cJ. ;.~ if' .)~I ~ ~ ~ ~ Ji~
1

in his will: 0 Ali, soon Quraish would unite against you and they would come
together to oppress and defeat you; thus if you have supporters, you do Jihad
against them and if you don't, you must refrain from violence and keep yo~elf
iJ! '~
. ~ :r~t ~~;.JI _r-'1 ~J ~ rl--' .JT_, ~di~ di J_,....J Jti
secure; since martyrdom would come· to you in future and Almighty Allah Lily.I ~~Jc:,µ . .!l_,_fi_, ·"'' .U; ~ \•• -JS~-~
'- . .., - _.II!_-
_,- ~ ~_.,.
I & -

would curse the one who assassinates you.

156- It is narrated from Ahmad bin Idris from Muhammad bin Abdul Jabbar ~ -~IJJ ,jA ii.)lf.!JI c:>!i u.!.L..) ~IJ .!l~ ~ lily-i ~ r3 c:>!J ,~..LA~
from Safwan bin Yahya that he said: Imam Musa Kazim (a.s) sent me this will
[mentioned above] along another will. -~li ..ii
157- Informed us Ahmad bin Abdun from lbn Abu Zubair Qarashi from Ali bin y.i ~!~.Ju~~ 01.,.,.a.....o if" J~I-¥ ~..!..-=-if" ~J.)! 0! ~i. \oi
Hasan bin Faddal from Muhammad bin Abdullah Zurarah from those who "
narrated it from Amr bin Shimr from Jabir from Imam Muhammad Baqir (a.s) ·'5?~IL~_,JI o~ \~I~~~~.Y' ~I
that he said: This copy is the will of Amirul Momineen (a.s) to Imam Hasan iJS' JL.,Q; 0-! ~I iJ. Js' i:r ~_;}I ~)I ~j ~I~ 0J..Y. ~ ..1..>i t;.;:>i_,. \OV
Mujtaba (a.s) and it is also mentioned in Kitab Sulaym Ibn Qays Hilali, which
,.~I ~ ~ ts.j
he read out to Aban and Aban also said: I read out this will to Ali bin Husain , _ · . _ . v-
·.r;..
.r. b-. v-
·.r;..
r -.. cJ. .J.rs" ~ o I.JJ i:rs- oJIJj 0! .bl
, -¥ 0! ~
(a.s) and he (a.s) said: Sulayrn has said the truth, may Allah have mercy on him.
[Imam Muhammad Baqir (a.s) said:] Sulaym has said: When Amirul Momineen
cJ. r:1- '":-'\:$' ~ ~.J '\~I ~ ~I~! \~I ~~;.JI _r-i ~_, o..iA :Jti
(a.s) made a bequest to his son, Imam Hasan (a.s), I witnessed it. The Imam 4-1'- ~I~~~ Lf;f}J :cJ~i Ju.~ u.i_;_, (J~i ~! ~J ~~I~
made ·Husain (a.s), Miihammad bin Hanfiyyah, all his sons and elders of Shia .
and his Ahle Bayt witness this bequest and in his address to Imam Hasan (a.s), . .iii~J ·r-:L- J.J..p :Jw \~I
he said: My son, the Messenger of Allah (s) ordered me to make a will in your
favor and transfer my books and weapons to you. \'.')LJI ~~I ~I J! ~_,j if.:> \~I~ ~;.JI r--i ~J u~ :r:1- Jti
After that he glanced at Imam Hasan (a.s) and said: My son, you are my t ... i 4:Jt....!. L.... "
:Ju.J • cl:...-·if'J .1 I
- ~ JJJO..UJ~J ~_,,~,~~l~J~¥iJ
successor and inheritor of my blood; if you like you have the discretion to
forgive my killer; and if you like you can put him to death; but retaliate one hit ~! ~.)j c:,jJ d_J! ~ r--.J .Ji.,, ~
- .Jj c:,j .-L. · I - ..ii J
- ,..ii ~ . _,,.J ·
LS*r
"'t •
'~
L
-
only with a single hit and don't fall into sin.
,clJ.i ~.P ·.Jli ,r..u1 ,).,,.,, r~' ,)J ~ L :Jw ~ 1 ;j ..
c.;i '·~. - -< - ....
Thus he mentioned the rest of the will till the end. When the will of the Imam - - - - ~ r-' ·u>JWl.J u:-
- -
ended, he said: May Almighty Allah protect you and guard the practice of your .IA_;;-T ~!~_,JI~:,~ ... fh ~J ~.,..P c:,~ ~.r'&i ~ cJ!J
Prophet among you. I entrust you to Almighty Allah about you and invoke His
peace and blessings for you. ~ i~iJ -iii ~,).,,:.-...i -~ r4 ~J J.1 r-<li..;> :Jti ~J ~ v w;
After that the Imam continued: 'There is no god, except Allah,' till he passed ,
on the z3rd night of Ramadhan, Friday eve in the 40th year A.H. due the fatal .· _,._;. ~ .j!.?J 0".)C' ~..Ai~ .J.1 ~! .u1 ~ :J~ J,k ~ ~ .J.1 ~.)J .r~'
injury that he had received on the 21st of Ramadhan. _,._;. ~ '-'!?-J lS-L>! ti) '":-'.;-P ()LS"'J ,c;~I ~ ~.) 4.:.... ~I tlJ 0~J
158- In another traditional report, it is mentioned that Imam (a.s) was wounded ·
on the eve of the 19th and he passed away on the 21 51 • Obviously the second : .i)l.,,Q...J
report is more accurate. ..
-~~I~J .ii?~ 41} '":-'_,,..;,J .j!?J t>..b-! 41:1 ~ ~i tS.;>-i ~IJJ i.)J. \oA
, -
 - - -- - --- -

246 Book of Occultation

247
Refutation of Kaisaniya belief and account of the demise of
~. i! .
Muhammad bin Hanfiyyah ~ .~ ~ 0 ~ ..lii ~lol Jl ~,; 0-4 J} cJ~J ~I&.~&.~ ol9J LoiJ
In this -regard and in explanation of refutation of Kaisaniya belief, which 1s belief
in the Imamate of Muhammad Ibn Hanafiyyah and in the same way is the J~ - ~ i")LJI ~~I ..UJ 0-4 ~4JI c:ii ~ 1,;1 ~)JI o.h ~J ~~L:S:JI
explanation of· his demise, which we explained in this book previously. ·
Therefore, as we mentioned, Mahdi (a.s) is from the descendants of Imam Husain :G\..:.! oJ.:.j:J .i")LJI ~~Lo!~ ._j.}i.:;_J\
(a.s), the statement of one who opposes his Imamate would be proved invalid.
Here, we add two more traditional reports with those mentioned before: ..r!J~·J1&.~~~I if ..Y. ~J if ~
.d.11 J.

Jl_,.JI ~1 i')WI ~~I"-=':".:~ W

if ~ &. ~I
~~
01 1 .:ik>

:iYLJI
olJJ Lo.'

y,i.) J\i :J\i

o°'
159- It is narrated from Husain bin Saeed from Hammad bin Isa from Rabai bin
Abdullah from Fudail bin Yas~r that he said: Imam Muhammad Baqir (a.sf· · 1~1 :·4} Ju.,-~~ ~J ~IJ ~.,JI r-1-J JTJ ~ Jil ~~I [._Jj w....,
said: When Imam Husain (a.s) moved to Iraq, he entrusted his will, books and •
other matters to Umme Salma, wife of the Holy Prophet (s) and told her: Thai - ~I i')WI ~ ~Lj.:i Wj ·~1 ~~ ..U I,., .Y1 ~~u ~..UJ .r.S"i .!.}t;j
which I have given to you, when my elder son comes to you, you must hand· ·
them over to him. When Husain (a.s) was martyred, Ali bin Husain, Imam ' -·>~JI u~i "~ JS' ~(~..U W..... ij i')WI ~ ~I :r, ~
Zainul Abideen (a.s) came to Umme Salma and she handed over to him all that
Imam Husain (a.s) had deposited with her. ·r')W'
160- Saad bin Abdullah has narrated from Muhammad-bill Isa bin Ubaid from · ~ i:_r.>-.) I 4 0-! ~ .J-'.. if ~ V. ~ &. ~ if .d.11 ..y. &. ..Lit..... i.SJJJ . ''\ •
Yunus bin Abdur Rahman from Husain bin Thuwair bin Abi Fakhta from Imam .~·, · •
- ~_,_.>I ~ '--41,.,)'1 ~y; 'J :Jli iYL.11 ~ .Jil ..y. <.S!i if a.:>.l9 <.S!i &. .r..} &. ~I
Ja'far Sadiq (a.s) that he said: After Hasan and Husain, Imamate will never·' · " "

come to two brothers because after Ali Ibn Husain, Imamate is only in his·:· . 'J! i')WI ~ ~I ~ ~ ~ (Jfo_. 'J.J "i')WI ~ ~IJ ~I ~
progeny, generation after generation. ··
There is also the incident, which occurred between Imam Sajjad (a.s) and' ·Y~~I yW.iJ yW.~I ~
.
Muhammad bin Hanafiyya; that they sought judgment from Hajar Aswad, as we ,
~I u-1! I e1f'e15'~J iYLJI ~ ~10-! ~J ~10-! ~ ~ r.>_r:- LoJ
mentioned before, and thus we would not prolong the book by repeating it. '.
Refutation of those who stopped at the I mamate of Imam , .biL\ o}' ~ J_,.bj ~ ..j)_rv>
Ja'far Sadiq (a.s) and said that he is the Promised Mahdi · ~ '. -· ..l9 ~~I .Y> l)liJ i")LJI ~ ~ &. ~ .d.11..y.~i~1_,A.;J 0:...UI ~JJl:JI LoiJ
As for the Nawusiyya, who express uncertainty after Ja'far Ibn Muhammad,
.
~ 0-! ~y ~14..lol ~J ~ .r°\rl J~IJ .i;y U-0 o~ ~ ~} .:iW L..a:.i ~
· ·~

(a.s), we explained the invalidity of their belief, as we know that Imam Ja'fan .
Sadiq (a.s) passed away and that his son Musa IbnJa'far rightly succeeded Mm
and that the Imamate of the Twelve Imam~ is a proven fact. The fact that h~ · ~ J ~ J-4 ~ Lo ..0,J,; JS'Ju iJL!I ~ ~ ~~I 4-.Lo! J-4 ~ ~J iYL.11 ~
expressly confided a final will, underscores our point.
,..0,J,; ~ JWI J * J ~1 ~Ji U-0 Jl
161- Informed us a group of scholars from Abu Ja'far Muhammad bin Sufy,a~· · • •
Bazufari from Ahmad bin Idris Ahmad bin Muhammad bin Isa from Hasan bhf;. .· -4.>I if •.r-:.J~l &. ~I if ~)J_r.JI 0~ J. ~ ~ ~j if~~ Li_r.>i.'"'
Mahbub from Jamil bin Salih from Hisham bin Ahmar from Salima ,
maidservant of Imam Ja'far Sadiq (a.s) that she said: I was present at the tiµte. r:r- r>"j ~ i~ ~ ei~ ~~if~~&. ~I if -~ if.~&. .
of the passing away of Imam Ja'far Sadiq (a.s) when the Imam was in a swo'O'.n, ·
iYLJI ~ ~ &. ~ .Jil ..y. ~i ~ .:....:S :cit; i")LJI ~ .d.11 ..y. ~i o~y WL..
in his last moments. After that he regained his consciousness and gave seve~.
dinars to Hasan bin Ali bin Husain - or the same Hasan Affas - to give such .~ · · ~. ~ - ~ ~
. ~ ~11p.i :Ju JL9i w.; ~~ ~iJ
"
ol9_,JI c_r2> ~
such amount to so and so person and such and such amount to so and so p:ersf}iXJ.(
~J ~i :l.'.:..lli .l..iS' li~J l..iS' li~ lpi; I_;~~~ - ~\ii .JIAJ- ~I
248 Book of Occultation '
": Kitab al-Ghaibah
249
I asked: Would you give money to one who attacked you and wanted to slay
you? He replied: Don't you want me to be one, about whom Almighty Allah
': ~ Ji1 JU ~..UI ~ i:,._,si ~ i:,i ':ft~.} :Ju\'~ 0i ~.r.. op~~ J.>
has saip: "And those who join that which Allah has bidden to be joined and
have awe of their Lord and fear the evil reckoning." (13:21) Yes, 0 Salima, ;. :,..:- ~;~Jr- 4r, ~~ ;:.l.i_, ~;. ~i ~ 4Il1 ;it..~#. ~~,J~ :~J ·
Allah, the Mighty and Sublime has created Paradise and purified and made it
fragrant in such a way that the fragrance of Paradise reaches upto a distance of ~J iJ!J ·~J ~J ~~I~ ~Lu Ji1 iJ! ,WL.... ~ ~ Y~~~I
.
two thousand years' of travel, but it will not reach to those who are disowned ;

by parents and those who cut off relationships. ·r>J &li ~J JLP ~J ~ ~J ·rLP ~j o.i::--- ~ ~.,.)
162- It is narrated from Abu Ayyub Khauzi that he said: Abu Ja'far Mansur ~..Ll · I 111 • • _ -· . II • ~ I ~ ~
Dawaniqi summoned me in the middle of the night. When I came to him, I ~ '-'.r:1:" ir J~ ~ y.I ~! ~ :J\i <:>j..PJI "-:"Y.. I y.I <S.JJ.J. ' ' y
found him seated on the throne and a candle was burning before him and there
was a letter in his hand. When I greeted him, he passed the letter to me while
~~I ~J ~ ~ Wi ,~\:S' o~ ~J ~ ~~ ~J ~_? ._Js. ~~ .J'A.J ~
weeping and saying: This is the letter of Muhammad bin Sulaiman, which has · Ji U~ .uLo ..u ~ c.:.r. ~ 0i li~ 0~ c.:.r. ~ ~l:S' l.lA :J\iJ ~ .J'A.J J!
informed us that Ja'far bin Muhammad has passed away. And he said thrice: - -
Indeed we belong to Allah and to Him we shall return. Where will a like of !\'~ J!.- ~i.J- ~~ - 0~1.; ~! li!.J
J a' far come into being?
After that he said: Write: I wrote the heading and he continued: Write that if he ~ ~J J! ~Jj ..U 0lS" ~!:~I :J\i ~·'-:-'~I .;..t..o ~ ••• ~I:.; Jli ~
has appointed anyone in particular as his successor, you must put him to death.
Reply same that Imam Ja'far Sadiq (a.s) has willed in favor of five persons, one . ~ ~;Pl.J 4..e..l.U
of them being Abu Ja'far Mansur Dawaniqi, after Muhammad bin Sulaiman, his 0-! J ~J .;~I~ .Hi ~.J..>i a .. ,:. ~! ~Jj-.,u ~j ~! ~l~I CJ"} :J\i
two sons: Abdullah and Musa, and his wife Hamida. When he heard this, he
remarked: It is not possibl~ to eliminate them. ·~ "'':J~ J:i J!v-:):.;~I Jl.ii.o~J~ ~I ~.Y'J .J!I ~J iJL......l....
Waqifiyya and refutation of their beliefs - -
As for the Waqifa, who stop at the Imamate of Musa lbn Ja'far (a.s), saying that '-4.! ~lji li..Wi ..W y. 1)\iJ \':>WI~~ cJ. ~.Y' .)s-1.,,.UJ ~.lJI 4.iil_,ll L.i.J
he is the Mahdi, we have invalidated their belief by proving that Imam Musa
Kazim (a.s) passed away and that his death was a well~known historical reality ~~\AS' di~ ~J i'Jl,..JI ~ L;)I ~I t.L.! u_,;J ~ r\11.;~IJ 4'j.Y' .:r ~ l:.lb
and that ·his son, Imam Reza (a.s) was the Imam after him, and this much is
sufficient for people of reason. .~i
Muhammmadiyya and refutation of their beliefs J-14 ~~ '~ ~ i:r ~jJ <:>_µI~ cJ. ~ t.L.~ l_,l\i ~.lJI ~~I L.iJ
As for the Muhammmadiyya, who said that Muhammad Ibn Ali Askari is the
Imam and that he is alive and has not died, their assertion is invalid on the basis ,_;s ~ ul.....W ~iJ ·r".:>WI ~~WI ~i ~~~I 4:>-i t.L.! .)s- '-! l:J.b w
of our proofs of the Imamate of his brother, Hasan lbn Ali, the father of the
Qaim (a.s). Furthermore, Muhammad died in the lifetime of his fathertos and ~ ~t..:;_ ill~ ~ ~L.>...Jli ,o~J o.Hi uLo LS 1.,,.u; L;.Y' i~I ~ ~i ol;:>
his death was apparent and visible like the death of his father and grandfather.
To dispute that would amount to disputing a self-evident reality. :li~ ~~ ~.kJ ~~l.;.J.riJI
lmamate of Imam HasaQ_~~;kari (a.s) .
163- It is narrated from Saad bin Abdullah from J a' far bin Muhammad bin .Malik · · ·,:.,s- ':?~I ~ cJ. .; ~ if'. i.!JJL. iJ. ~ cJ. ~ :_r .J!I ~ cJ. ...u...... ol.J.; Le'.'""
from Sayyar bin Muhammad Basri from Ali bin Umar Naufali that he said: I was.,
with Abul Hasan Askari [Imam Hadi (a.s)] in his house, when Abu Ja'far passed~: . .Hj ~ _r-9 o.;b ~ i")L.JI ~ ':?}:..-110-1~1 ~j ~ ~:J\i ~_,:JI~ cJ. ~
from there; I asked: Is he our master?·He replied: No, your master is Hasan.
.~I r¥·l.P .~ :Jw ~l;.>L.o l.1A:41 ~ ,~
250 Book of Occultation :.:.:a:...ib_a_h_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _~~
b al-G::;h
~ 25 1
164- It is narrated- from Harun bin Muslim bin Sad.an from Ahmad bin
·JL.i .!!_?I ..,.-L.... 4- J ..'.r. -L...-. ..'.r. -4.>i · · 1
Muhammad Rajaa Turk that he said: Imam Hadi (a.s) said: My son, Hasan is . ,y- i..l ..l.... ..:r. t1-- ..:r. oJJ;\A ,y- .:.S.J . \'\£.
the Im.am after me.
165- It is narrated from Ahmad bin Isa Alawi from the sons of Ali bin Ja 'far •l:fo ~ l.J"' r-l \Al I 0 1.:r-:-JI :i ")L.J I ~ .r-JI y, i J li
i ?..:.....6:-.:.:Ju · .
that he said: I came to Imam Hadi in Sarya106 and greeted the Imam. At that
moment, Abu Ja'far [Muhammad] and Abu Muhammad [Imam Hasan Askari
.r-1 .,r.
I
~ I.I. ~ ..l)J 0-' .,,s_,.LJI ~ .,:r. -1...>i ,y- .:.s. .\'\o
i II L.;...ii ,~.:.-Li ..L--... i . •
(a.s)] arrived. We arose and moved to Abu Ja'far with .iintention to greet and -(- . f· ~J ~ 1,,A~1~~,~~~~i)l.....JI~
accord respect to him, but Imam Hadi (a.s) said: ' He is not your master and
Imam; he is. ' and he pointed to Abu Muhammad (a.s). ·~~ ~ ·~l.......o IL~ :i")L.JI ~ ~I y,i Jlii ~ ~ ~
166- Yahya bin Bashr Qambarfhas narrated that Abu! Hasan Imam Hadi (a.s) , .i ")L.JI ~ ..4>..o <,¢i .)! ).:. iJ
four months before he passed away, made bequest to his :son, Hasan (a.s) and I
and a group of Shia witnessed it. ~.;,--JI ~I~! \')\...JI~ ~I y,i ..r'Ji :Jli .,,s_r.All J~ .,:r. u::"".. <.SJJJ. \'\'\
Demise of Sayyid Muhammad during the lifetime of his ·Jl,,...11 .f ~4J dE ,js- .jJ.+.!.iJ ' ki ~}~ ~ J,i i)l.....JI
father, Imam Hadi (a.s)
167- Saad bin Abdullah Ashari has narrated: Narrated to me Abu Hashim :i")L.JI ~ "':!j •I:>~ ..4>.... ..:.,, y t..iJ
Dawood bin Qasim Ja'fari that: When Abu Ja'far passed away, I was present
with Imam Hadi (a.s) and previously the Imam had hinted to him. Therefore. I :Jli ~rl r-'IA.ll .:,r. .:.Jb ~~ y,i ~~ :J li ':?_.,...;.'11.ii1 ~ .,:r. .AA.... olJ; ..lii .\W
thought and said to myself: This is just how it happened in the case of Abu ,~ J.:.J "-=1! J L..:.i 0 l.S' ..UJ ,~<,¢\ ~I ol,;J -:..SJ i )l.....JI ~~I <,¢j ..l.:s- ..:..,:S
Ibrahim [Imam Kazim (a.s)] and Ismail Ibn Ja' far that when Ismail passed
away, Imam Sadiq (a.s) publicly announced his death so that no one may say ~I J-!j ~ ~\; ,~\.......! ~-' ("="1..r.! <,¢i ~ o.L. JjiJ ~ ~ _f.i'1.j~
that Ismail or his descendants are Imams. Imam Hadi (a.s) came to me and said:
Yes, Aha Hashim, change of destiny occurred (Bada) with regard to Abu .~ ~j 4.i~ ,r.PJ fa.;;~\~ JW ~I~ .~Lo. 4\ 4 r :Jw i)l.....JI ~
Ja'far107 and Almighty Allah replaced him with Abu Muhammad as He did in
the case of Ismail, son of Imam Sadiq (a.s), after Imam Ja 'far Sadiq (a.s) had W ,J-AJ ·~J r'.>LJI ~ ~I ~ Jo!j ~ J,) \.. ~ ~L-! ~ ~ I~ W'
declared and mentioned him to be th1! Imam after him and appointed him as his
successor; just as you said to yourse lf, although it would be displeasing to the L.. .~ \S~ ~ .....i..J.=;JI 01 ..1.-... Jo!\ ..;A-JI o_? '->!J ..!..L...A; 4-! ..::....:..1..>
1
followers of falsehood. My son, Ab u Muhammad is my successor and he is
..Ji ~IJ ,4...\..':JI 4Ji 4AAJ 4! .'.>~~
having all that which the Shia society is in need of and he is having the
4!-"'u. .:r- r l ..l.-. .:.r. J~! .:r ~I .,4_. .:.r. .;s- .:r ..\A....""
distinctive signs of Imamate, by the grace of God.
.ill ..y. 0-!
168- Saad and Ali bin Muhammad Kulaini have narrated from Ishaq bin
Muhammad Nakhai from Shawiya bin Abdullah Jallab thait he said: I previously ..:.LI
. J;
~I. ,rAN:"
· j · ~I~ .sµI ~I is.i .y ..;,,..,_JJ ..:..,:S :J\i ':"~I
~ ../ r . . .
narrated a report from Imam Hadi (a.s) about his son, Abu Ja'far, which proved
his Imamate; but when Abu Ja'far passed away from the world, I was so ..u;t ~ I~ ~J i!.ll.i.J ..:...ill r.- y.i ~ L..li '~ Jx
astonished and bewildered that I did not know what to do and I was in a
dilemma and I feared writing to the Imam about it. At last, I wrote a letter to t ~1 ~ .iJ~ \.. i:>;.>i '.)I.; .!.I.!~ -} '-Jl ~i
the Imam asking him for supplication to Almighty Allalh to save us from the
ha,rdships imposed on us from the ruler with regard to our youth. J 'ti fi" \:S" .)Ua.L..ll J:i l.r '-:'~i
Reply to the letter came with a supplication of the Imam and the difficulty of
our youth was also solved. At the end of the letter, the Imam had written: You
 ~2~52~~~~~~~~~~~~~-::~-:-=--::::--:~~:-:---
Book of Occul talion Kitab al-Ghaibah 253
after the death of Abu Ja' far
wanted to ask me about the successothr t Don't be: •1t is not (attributable ~! ~ L,; ~ ~ ~I .Jj.i ·~ ~ ,..!JJ.lJ ..:...W., ,_;-;. !1-i ~ -"'-! ~I
nxious due to a ·
(Muhammad) and you are a stra after He has guided them; He
to) Allah that He should lead a peopl:i: Ird against." {9:115) Your leader .JF.l...::..; L.. o.J.:s..J ,~I~ Y.i f:S-"-! ~l.,.:. .,J_A Lo~~ i.;> l""'l..i..
even makes clear to them what they ~ho ;;; He has everything, which they • '£ • .... •""' ..... 'f ~ • • •"

after me is Abu Muhammad (Askan). m~ h ·and delays whatever He Wishes· .,1 ~ ~ ~l; I+,-:.; .JI ~I 1J! ~Lo~:.~ Lo .f-J!.J ..~ Lo ~Ir~ .~J
0

need. God brings forward whatever He wts es b for otten We brin o .

Whatever communications We abrogate or cause to e g • g ne .,J~ ~ i:s.ll t_l:.i.J .JI:! ~ ~ ~ .ii-~~
better than ii or like it. (2: 106)
In this is a clear explanation and convincing proof for one who has a watchful ~ 4.J I~ L.S ~ ~ ~ I~ ..J_,; 0" i.lA:.JI _,,.;JI ~ I... .:r-JI .J. .J..-.. Jli
disposition.
Muhammad bin Hasan (Shaykh Tusi] says: That which was mentioned in the .:,µ ,~\..! ~&.!JI_, ~)I Jlj L.. ..r-=-JI 4-:>j ~ •fj.J "111 0" R 0 1,:.,... ~L.....J
previous report is based on the fact that change of destiny (Bada) occurred
about Ismail as well as Muhammad. It means that With regard to the brother of ~ .:,LS' LS ,~1 .:>LS'~ ,:r- ......___ ~ ~\11 .:ii .:>A 1_,;IS" ~I 0" ~4
Muhammad, Imam Hasan Askari (a.s). a new matter was revealed from
Almighty Allah and this removed doubt about his Imamate, since some Shia .ri 0" R ..t...-. ...:.\.. w; .i')l...JI ~ IS"-"' .:,_,;, ~ ,j! ~t-j ~ f \11 .:ii ~4
thought that Imamate was fixed for Muhammad and he was the Imam, as he
was elder to Imam Hasan Askari (a.s). They thought in the same way with ~ .J I~~ ~ ._,....; .JIS" 4.il ~ ,dJ~ J!.o ~l.....! ~ R l.S" l..L.J ~ r-1 4.ii_, ~ Jil
regard to the Imamate of Ismail bin Ja'far and Imam Musa Kaziln (a.s} not
being the Imam. Hence when Muhammad died, the command of Allah was •..,_.;1_,.J4 r-lWI ~l.u "111 ~ j~ ~ di~ .Jji •.r.f:- ~ ~I
revealed about him; that is he is not the Imam and that be is not appointed to
lm~ate, and the same was revealed with regard to Ismail previously. Not that r-'l.All .,r. ;,_,b ~U. ~l er- 1$_,.LJI ~j 0-! ......___ ,y- Jil ~ ..r. ..Lo.... IS.JJ.J. "°'
preVIously a text based on his Imamate was mentioned and after that Allah
chan~ed His decision in favor of someone; as such a thing is impossible from .~I i:?~ _,,, ...Al:;JI :J~ i')l...JI ~<:>_µI .:r-JI 4i ..::....- :Jli l}~I
Almighty Allah and He is aware of the end of all matters.
169- Saad. bin Abdullah has n~ated from Muhammad bin Ahmad AlaWi from .:i.,_,..; "i ~'J :Jw \'.!.ll..li "111 ~ r-1-' :..:.JA.i \'~I -"'-! _,,, ~~ ~ ~
Ab~ i!iasbim Dawood bin Qasun Ja'fari that be said: I
heard Imam Hadi (as)
say. e successor after me is Hasan But bow will . b ti · Ji~ L:oJI 1,.J,i :JLU \'o_?'.1 ~ :..:..J.ii · '-'~ ·~~ ~ ~ ~.J ~
the successor after the successor? · It e or you With regard to
I asked: May I be sacrificed on you, what for? ·r.J .Ji_, ~ ~I ~ ..L..-
He replied: Because you Will not see bis .
mention him by his name. person, nor is it permissible for you to ~ .Hj ..:..\.. W :Jli .Jl,+...all ~j ..r.I ,y- '-:'lb.JI ~j ,j! .:r.-J1 ,j! .J..-.. IS.JJ.J. W•
I asked: So how are we to mention him?
~ 0-! ~ .:r-JI /J c!'.J i')l...JI ~ IS"_,,. J. .js- J. ..1...-.. J. ..)s- .J. .J..-..
He replied: The Proof (HqUall) Jiom Aale Muh
170- Muhammad bJa •mmad (a.s). ~ Wli i')LJI ~ ~ .:H .:r-)1 ~ y.i .:>IS"_,,~~ i.s"'~ i~I ~
Sahban that he saJd: Kllattab bas nanated from Ibo Abi
Ali bin Musa (a.s) bin Ali bin Muhammad bin 4 :JLU i')l....JI ~ ......___ ~j ~! .:r-JI y.i ..:...A:ll ~ ~j J-i:- 0" t) w; ,~t;
the Imam sat oa JrlS pat for Imam Hadi (a.s) and
besides the ..Basan Askari (a.s) also stood .1_,.i 4i .!.i..l>i ..w 1_µ .Ji .!.i..l>i ·~
Hadi (a.s) bath of Abu Ja'far lmaJll
Crest) wlda • •God bas made suc~ession
254 Book of Occultation
Kitab al-Ghaibah
255
Miracles of Imam Hasan Askari (a.s) .
As for the miracles of Imam Hasan Askari (a.s), which prove his Imamate, they :~ ·~ 0i :.r _?t.; ~lol .)s- a.11..lll o;l_r..- t..iJ
are so .many that they cannot he computed. For example the following:
171- Saa:d bin Abdullah Ashari has narrated from Abu Hashim Dawood bin i.:.-:5" :J.u ~~I r-"~I ~ ~Jb ~~ ':1-i cf ~-r;}·i1 .Jll ~ iJ. ~ olJJ lo. 'v'
Qasim Ja'fari that he said: I was with Imam Hasan Askari (a.s) when
permission for entry was sought for a Yemenite gentleman. When he entered,
~ '~ J:.~ ~) j>J.9 ~I ~i :.r J::-) 0~ J:..--l9 i~I ~ ~ ':1-i ..lJ;.
we saw that he was tall and he greeted the Imam as the owner of authority. .OJ ·;_r I~ :i')LJI ~ ~ y.i J\A3 ~l.lA :.r ~fr~~~ .~,~ '1_,l~ ~
I said to myself: If I only knew who this man is!
e:,.r>-Ll .4~ :Jli ~ .~ ·.6iU ~I~ ~41 ~if ~I o~I ~Lp ~1r'11
Imam (a.s) said: He is the descendant of the Bedouin lady who possessed the
: ~l.JI .i.-;-l> ~ i_,..ii , .JLsJ, ~~U I • ~ .~. ~'
pebble on which my ancestors had placed their seals. After that the Imam (a.s)
. ~ .· c: ~ c- ' v--"""I .j e.J'°
' I.·.
~ ~~ '-:IJ o~
•I • -1 _

said: Show that pebble, and he brought it out. The Imam placed his seal on the
part, which was empty. As if we can still read the seal of the Imam and print of ·~i.f.~I
.,.,i...O~
His Eminence that he had written: Hasan bin Ali. 0 ...0 0 1' 0,,,,. 1 ...0,,. ..A""'

After that the man arose and said: Peace and blessings of Allah be on you, 0
~ ~ '-t:J~r ~.;·.;;11 JAi ~ ~LS':l.j ~I~)~ :J_,A:, Y.J J::-)1 ~ ~
Ahle Bayt (a.s); progeny in which some have emerged from others. I testify that . 'i')LJ! ~ W'ilJ ~ j...JI r.:-41 J-> ~ y:-§' ~1)1 J>JI ~ 01 ~i~.~
your right, like the right of Amirul Momineen (a.s) and the Holy Imams (a.s) is
obligatory; wisdom and Wilayat ends at you. You are the Wali (divine saint) of .~~Ii.) .J.:>'i Ji&. '1 <$..UI .Jll JJ ~IJ ,~'J)IJ ~I ~I ~lJ
God and no one can of-ferany excuse of ignorance about you.
l asked him what his name was; and he replied: My name is Mahja bin Salat bin
~J ,~is. ii J-1 ~L'- J. 0~ .:~ ~ J. ~I J. ~~I :JtA; ,.i..-.-1 ~ .dL;
Uqbah bin Samaan bin Ghanam bin Umme Ghanam. And she is the Bedouin .~..l:>JI iw .. 'i~I ~~;JI ci l~ ~~I ol.,a.:.JI ~Lp ~~I ~1_;-'il
lady from Yemen, owner of the pebble for whom Amirul Momineen (a.s)
placed his seal (on the pebble) .10s .Jll ~ iJ. .Jll ¥ ~i ':1-j ~ ~~ :Jt; <$~1 ~~j .y. ~ J. ~ l.SJJJ. 'VY
172- . Ali ·b in Muhammad bin Ziyad Saymoori said: I· came to Abu Ahmad
- ~-LWI IL ~ .&I ~jl; ~1 :~ i~I ~ ~ -':1-i wJ ~~ ~J _rilb J.
Ubaidullah bin Abdullah bin Tahir; there was a letter of Imam Hasan Askari
(a.s) before him and it was Written therein: I prayed to Almighty Allah against 0LS G o_ri 0-° 0l5'"J c-
..b:. ~l:ll i_,)1
- 0l5"' LJ.; .1.!./.>"~ ..w. o.i>I .;r.;
.Jl .Q - • •-
r..r.: .
~ ~
11 .
this transgressor [Mustaeen]109 and God's fury would overtake him after three .
9 •

-
·'"days; Oh the third day, ·Mustaeen was divested ofCaliphate and killed. ·J:S .:.ii Jl
173- Saad bin Abdullah has narrated from Abu Hashim Ja'fari that he said: I
was irriprisoned with Imam Hasan Askari (a.s) in the prison of Mohtadi bin ~ ~ ~i LL..~ ~:Jli <$~ 1 ~~ ':1-i cf .Jl! ~ i.:r. ~ i.SJJJ·'vr
• •
Wathiq.110 Imam (a.s) said to me: 0 Aha Hashim, this transgressor wanted to ":. .~ ~I ~IJI ~lkll I~ ~1 ~~~ 4 4 :J Jw ,~I)! J. ~~I~~ i")LJ!
play with divine destiny, but Allah, the Mighty and the High has cut off his life
and transferred his kingdom to his successors. I don't have a son at present; but
verysodh, l will be bestowed with one.
..UJ ~ ~ r-1J .o~ ~ rLill ~Jo~ .&1;;.: J.iJ ,il:LJI o~ ~ JJ-4
.I.OJ JjJLJ
Abu Hashim said: The following 'morning Turks attacked Mohtadi and slew
him and Motamid succeeded him to the throne. Almighty Allah saved us from
.
the intrigue of Mohtadi also. ~J ~~~I JJJ'ofo <$4JI ~ .!.llj'il ~ ~j LJ.9:~~ ~i Jti
. _, .-.,, __ . .

174- A group of scholars has narrated from Talakbari from Ahmad bin Ali ~ '- .
.JL..;·.Jl!
Raazi from Husain bin Ali from Muhammad bin Hasan bin Razin that he said:
I
 J(itab a l G haibah
Book of Occultation 257
256
usawi Khyberi: My father narrated that he was
Narrated to me Abul Hasan ~ d ·n many nights in Samarrah: One day a
...;i .,r! _f .J..>. :J u ~r.::>JI ~,.,-.,..JI .:,->JI y,i ~~ :Jt; J..}; .:.t. _:,-:-JI J. ~
with Imam Hasan Askarl (a.s ~ )gto take him to the ruler. Imam (a.s) was ~! .:,......U ..UJ ·~.,J L..Y- ol;' ~iJ d;.:!S' .,si; ,:r r. i'.)l..JI ~ ..1.....-. i,i ~..,IS'
mount was brought for the Imam a~s take the Imam and when the Imam was
furious at this. A Sunni ~~c:met ~n a disrespectful manner. He harassed the 1;µ vWI ,:r k J ~ j\S'J ·~I ,:r j }JI ~ .Y'J ,.:,,lla.LJI ;I_, J! ~.) ~ _,
mounted, he also mounte :~h disturbed by this. That day the Sunni man
Imam (a s) and the 1alter was m . h h ,. h
was more · audacious to the Imam and spoke to him m a very dars 1as ion. . .!)Jj 0 _?..,_ i '.)l..JI ~ .'.!~ ·~ ~cf"- .µ~ ·~J ~ ~.) ~J
They rode on tlll they came to a fork on the road. Since the roa was d narrow . ,jWJ ._:r.A.!_)JI J _,L. .)! ~I ._s:> ;W •c:JiJ i~I ~~)I _,lj i r-!I d} j .:,,IS' w;
and many quadrupeds were crossing it, it was not possible for two ri ers to nde
abreast of each other. So he left the road lo rejoin the Imam from a shortcut.
i')L_)I ~ ~..U '~ 0 ~J ~ (..~. ~)> J ! J ..W '7"1J...UI ,:r w~i ~)1 ._)s-
During this period Imam (a.s) called to one of his servants: Go and shroud this
man. The servant obeyed the Imam. ·i _,l>..11~.I~~ ._...a..1 :~ Jt;J .._. -l>- ~
When Imam (a.s) reached the market and we were also accompanying the
Imam, that man entered the road to apprehend the Imam and to harass him ~ .JLS'J ' '-°.Jl...:J '-;'.J..WI .:_r ~ ) 1r_.r> ...._. .:_r..:,J J,_ll J ! i '.)l..JI ~~I Wi
through abuses and insult. At the place he entered, road stood a mule, which
killed him with a single kick. The Imam's servant shrouded him as the Imam i')L_)I ~ ;LJ ••.rj LS~ i')lill ~JJ ,~~I '-!_rU ,~IJ fo. L:"'.,..JI
had ordered and the Imam continued on his journey and we followed.
175- Saad bin Abdullah has narrated from Dawood bin Qasim Ja'fari that he said:
l was with Imam Hasan Askari (a.s) when he said: When the Qalm (a.s) stages an
uprising he wlJI order razing of the minarets and maqsoorahslll of mosques.
~~ ..r.' ~~:Ju~~ ~Ii .:.r. _,Ji_, :.r ~1 ~ .:.r. ..u..... ..SJ.JJ. \Vo
I (the narrator) said: I wondered what it denoted. : ~ ~ ..::..J.Aj .~L.....11 ~ ~I .r--"'lA..JIJ JWI r-4! ~\All ru I~ ! :J lii r'.)l..JI
The Imam turned lo me and said: It means that all these are innovations.
Neither were they sanctioned by the Prophet nor his true successors. .~ ~J 0- lf:.:.! iJ ~~ ~».o l.f'i I~ ~ :Jw ~ _µ.i; ~l.iA ~ ~'J
176- It is. narrated through the same chain of narrators from Abu Hashim Ja'fari Ir" :J~ (>l...ll ~ ...L-.. ~j .:.-.......... :Jt; 1,:>~I ~t..1/-i :_r _,\.:....~I l~J. \Vi
that he said: I heard Imam Hasan Askari (a.s) say: Among the sins that would not
be f~rgiven is when a person says: If only I were not punished, except for this sin! ~I~ .J! :~~..:..!ii .I~ ~J l>lji ~ ~ :~ ) 1 J_,i j.iU ~~I "':"'j.lJI
I said ~ohmyself: Th!5 matter is very complicated and it is best for man lo be
~~ is self in his internal matters in everything. At that moment the Imam ~ ..L.-. ~l ~ J..:ii;
- ··..r-
- JS~ ,:,rJ ._,..! .:r ~.:ii ~ )I~
. \.j:iJ.ll
g at me and said· O Abdul Hashim th
careful of every incide0·t d • you ought right. You must be ..,..1...:.11 ~ .!.11_,.:.~1 .:,~ ,...!.L..A; ~ ..:.J..l> 1.. r.;Ju ...:..i~ ,~lA ~i 4 :Ju; i~1
conceaJed •L-- the an matter, because polytheism in people Is more
Ulilll movement of the ant 0 th
the surface of bJack floor. n a smoo stone on a dark night or on ~I ~ ;.U I '":""":!.) Ir'J ,. l...JJ&l1 U:J.l 1 ..) l.i...aJI ~ J.lJI '°:"":'!.) ;r _;.> j
177- 81111 . . AbdaUU bas
YIZlll dil • 11111: Wiien M=ed from Ahmad bin Husain bin Umar bin
( ~ ordered that while passing through Kufa
. .).,,...~I

LS ' they should entrust him to Saeed the .JI~ ~ ~I .J. -1...>i ,:.r ~I ~ .:.r. ..i....... • \ W
lake the Imam '
lo the palace of Ibn Hubalrah In a
lllOther. Abu Haitham Siyabah wrote a letter to
"""'- j! .W~ _;-JI _,..i W ~! --:.:5 ~I
• you, 1 have come to know something, which
ent.
 258 Book of Occultation

Imam (a.s) replied: Deliverance .will come to you after another three days. 259
After three days, Motaz was divested of Caliphate.
178~ A group of s_cholars has narrated from Abu Mufaddal Shaibani from
Muhammad bin Bahr bin Sahl Shaibani that he said: Bushr bin Sulaiman,
Nakhkhas113, a slave trader from the descendents of Abu Ayyub Ansari and a
sincere Shia of Imams Ali Naqi and Hasan Askari (a.s) and their neighbor at
Samarrah said: "One day Kafur, the slave of Imam .Ali Naqi (a.s) came to me
and summoned me to his master. When I went to the Imam, he said: "O Bushr,
you are from the descendents of Ansar. This devotion is your legacy, which
your each coming generation inherits from the preceding. You are trustworthy
men of us, Ahle Bayt. I am elevating you and ennobling you by an excellence,
through which you will surpass all Shia in devotion, by sharing a secret with ·
you and sending you to purchase a certain slave girl."
He then wrote a very fine letter in Roman script and language; and imprinted
_----his seal on it. He took out a yellow cloth containing two hundred and twenty
dinars. He said: "Take this and go to Baghdad." He told me to go to the
crossing of the Euphrates on the noon of such and such day.
He said: "When you reach the boats of the captives, you will see slave girls in
them. You will find buyers working for the procurers of Abbasids and a small
group of Arab youths. When you see that, keep an eye on a man called Amr bin
Zaid, the slave trader from a distance all day long, until a slave girl is brought ·
to the buyers, who has such-and-such quality. Her dress is two thick silks; she
refuses to be seen or touched by the examiners; she does not submit to anyone
who would want to touch her.
And you will hear a cry in Romafl from behind a thin veil. You should know
that she is saying: Alas from the violation of the veil. One of the buyers of Amr
will say: Mine for three hundred dinars; her modesty has ever increased my
desire for her. She replies to him in Arabic: Even if you come in the form of
Sulaiman, the son of Dawood and with a kingdom like his, I will not be
· interested in you. So, save your money.
"The slave-dealer says: Then what is the solution? I have to sell you. The slave
girl replies: Why the haste? There must be a buyer that my heart finds rest in; in
his fidelity and honesty.
At that moment, go to Amr bin Zaid and tell him you have a nice letter from a
certain man of nobility, which he has written in Roman language and Roman
script, describing therein his benevolence, fidelity, excellence and generosity,
so that she may discern from it the character of its author. Should she be
interested in him and choose him, then I am his representative in buying her
from you."

-- - - - - -
 l01

'~)~I ri ~ ijl.JI ~~I y.i ~'}_,,. J o..l:>- ~ ~ ~l9 :~~~A Jli

260 Book of Occultation
I~ ~L,.:, ~ !~ :~.i.. &-! r-J Ul.iJ l~..L.::. ~~~~~I~~fa W9
.
Bushr bin Sulaiman says: I performed all that which my Master, Abul Hasan )

(a.s) had ordered me to do with respect to the slave girl. When she saw the ~ui l.'.:.Jj W .~ ~ .i.:...o ~if E°I r? d.ii d.12..IWIJ ~ .r-J~ ~ J ~~~I
epistle, she cried very profusely and said to Amr bin Zaid: Sell me to the author
of this letter. She took the solemnest of oaths that should he refuse, she will ,_r.it;..Lll ,:r i~I ~ lj'l_y d~:..~ ~j 0LS"' ~ )..lA.o i.fa- ~ r~I ~I~~~
take her life. I negotiated the price with the dealer until it settled exactly on the
amount my Master had given me. ~JT ~~I ;;~I Jl lfi ~,rUIJ ,;;~~LP ~J~I ~.J .JJ ~ o\.9,.,::....\.9
The money being sufficient, I took the slave girl, who was so very happy and in
. .:ii~~!
laughter. I returned with her to the quarters I was residing at in Baghdad. She was
very restless until she took out from her pocket the letter of our Imam. She would ~ ~J 4-!.l; ~J ~If i~I ~ t;~y ~1=5' ~ _,,>-i ~)}JI L\..b:.i W
kiss it and put it on her eyes and place it on her cheeks and touch it to her body.
Astonished by this, I said: You are kissing a letter you don't know who wrote. ·...!~\'Lil=S".
v~ .r - .
_'~1'.':1 ··-~~.1.:..u
~ ~ ..
I,.._ · ~ J L\..L>-
"t"' • l.S"""'
1~
l.S"""'
·- \.·~-
~ J "t"""":"

"O incapable and feeble one from knowing the position of the progeny of
prophets," she said, "Lend me your ears and vacate your heart for my words. I . ~ t_.,.SJ d·o ~ ~.ri !~~\11.:i'lJi ~ ~ _r.JI ~~·.QJI ?,WI t+:,i :l.'.:Jw Y~Lp
am Malika, the daughter of Yashua, son of the Caesar of Rome. My mother is a
descendent of the Disciples of Isa (Hawariyin), and her lineage goes back to ~J u-11 ~ ~}_pJI ..UJ if ~jJ 'i!)I dl. ~ .:r.. ~ ~ ~ ~ t;i .~
Shamun, the successor of Isa. I will narrate to you the wondrous story.
My grandfather, the Caesar, wanted to marry me to his nephew when I was a
~~ ,:r UiJ ~i ~I if~ J.k 0i .:ii)~~~ 01 :~4 ~i .0~ r1
girl of thirteen. So he gathered in his palace, three hundred priests and monks
~) uw~ 0l:A)IJ 0- "" ~II If ~)yJI J...; If c~ ~ ~ ,4.;...i ;;?- ~~
from the descendents of Hawariyin, and from their men of stature seven
hundred men. He gathered four thousand commanders of the army and officers 1-y.iJ µ 1 ~1,,_; J .:i~ ~I ~l_r0i ,:r ~ J ,~ J JJ~ r+-° JL.b.:>- ~I ~J~ ,:rJ
of military, leaders of armed forces and chiefs of tribes. He erected a throne
from the dearest of his riches, which was adorned with varieties of jewels and ~~I ~\.:_pf i:r ·~ ~ Ll. r ~~if jy.iJ ,~~T ~))\..:..JI .!J.,loJ ~~I
raised over forty steps. When his nephew climbed, the crosses were fixed
about, the bishops took their stands in great reverence, and the pages of Injeel · . ~t;J ~I .aJI ~..G-iJ ~j ~I~ Ll;,;;Llr ~) J} WJJ~I ~ Jl
were opened. Suddenly the crosses collapsed from the top and hit the ground.
• • •
The pillars of the throne crumbled and crashed to the floor. , W}; J uP J \14 c;; .a.1.9 i.fa-\11 if ~I ..:...1W ~)fl Jt.i..ui ~ _;;.:, J ~ wt.... ~I
My grandfather's nephew, who had risen over the throne, fell down . .
wL...'1101)1 ~.r.!ci '~ ~ J- ~I If ~~JI_;>-
i
.
Jl ~)~\.9 ~~I a..wi
J )}JI
unconscious. The faces of the bishcps paled and their chests trembled.
Their leader said to my grandfather, 'Please excuse me from facing this evil,
which forebodes the demise of this Christian religion and the royal creed.' "My
4...11..UI i f ~I oL ;;U~ :_ro ~i ,dLJI t+:,i :~~ ~ .r.f Jlii ,~I) ~..w-JIJ
grandfather took this as .an evil omen and said to them, 'Erect these scaffolds
IJ.:-L..!. l_r;k; ill; if~~~ .JtS:l.JI ~.WIJ ~~ JI ~..UI 1.lA aJJ.:i JIJj ~
and raise the crosses and bring the brother of this deceased man, whose dreams
have been ruined, so I may marry him this young girl; so the evil of his dead
- -
brother may go away through his fortune.' "And when they did that, the same
r..1' faJI )WI .r...WI I~ t>-i IJ~iJ 0~1 l~)J ;;.,w\1l o~ l~i :wt....~ J\.9J
thing happened to the second as had happened to the first nephew. People'
dispersed. My grandfather, the Caesar stood in great distress and entered the
~- ~L:JI i.fa- ~J>. ~; 1.,LJ w;. o.:i ~ ~ ~ ~ c±~ ~I o~ ~ Jj\1 ~~
quarters of the womenfolk. ; •
•ifl.:ll J)JJ JJ\11 Js- ~..b- Li
I dropped the .curtains and in the same night saw in my dream that Isa, Shamun,
and a number of the Disciples (Hawariyin) had gathered at my grandfather's 0i.s'" ti}JI dt ~ ~)J ·J~I ~ )J 1-WI J_r.o J.>-..l9 ~ ~ (.j.J...:,;- \LlJ
 Kitab al-Ghaibah
263

262 Book of Occultation

palace. They had instqlled there a pulpit of light that was defying heavens in
height and elevation. It was in the same spot where my grandfather had
installed
•
his throne .
At this, Muhammad, (s), his son-in-law and his successor, Amirul Momineen
(a.s) and a number of his sons entered. Isa went forward and embraced him.
Muhammad (a.s) said to him, '0 Ruhallah, I have come to you to propose to
your successor, Shamun for his daughter, Malika for this son of my mine,
pointing to Imam Hasan Askari (a.s), the son of the writer of this epistle. Isa
looked at Shamun and said, 'The greatest honor has come to you. Let your
relation be bonded with the relation of Aale ~1uhammad (a.s).' 'Shamun said:
'It will be my honor to do so.'
He climbed over that pulpit. Muhammad (s) performed the rituals and married
me to his son. Isa bore witness and the sons of Muhammad (a.s) and the
Hawariyin bore witness. When I woke up, I was scared to report this to my
father or grandfather, fearing they would kill me. I kept this secret and did not
reveal it to them. Meanwhile, my heart throbbed with love for Imam Hasan ·i)'J.:l i:.r- .JLJ ~.h:- o~i
~t, ''I . . I.< '
Askari (a.s) so much that I forsook eating and drinking. I became weak and my ·1:-'..u oJA~~.:lJjl,;o~l.!JJL L.:. I... • ""t •Jt'..'. 'LJI .
- - .,pr- .. ~~J '~Clf'.J_• ~~- ~c_f.l.o..1.9
body grew lean and I became very sick.
0-4 ~ ~ ~ ~l.Lll l" 4 ~s- _rL; .Ll.Lsu ~ c)JI ~ly,i '5) ''5.h:- ~ :~
There was no physician left in the cities of Rome that my grandfather did not bring
to heal me. When despair overwhelmed him, he said to me, '0 solace of my heart, , ~ 0l uY':'J if~I ~J ~ u~J J~'il ~ -~J 0---cil JI '5).... i
does any wish occur to your heart in this world, so I may fulfill it?' "I said:
_· · · · '
, .~~.i..olJ~ IJ
'Grandfather, I see the doors of relief shut on me. However, if you save the Muslim
captives in your prison from torture, remove their chains, do them favors and dl~ ~ 'iWJI :_r I~ ~JL:;J ~ ~.J.J, if ~I J~! ~ u~ .!lj; ~ ~
release them kindly, I am hopeful that Isa and his mother will give me health.'
'
When he did that, I made effort to display health and ate a little food. This ·~)r!J '5JL..\11 i'.?1 ~ ~iJ
made him very happy and he became ever intense to confer kindness and
respect upon the captives.
';4J ~)j .ti iYLJI ~ ~l! ~WI 1-L.i o~ 0\5' a) o}:&- c;) ~ ~j ~J~
"I also saw in my dreams for fourteen nights the Mistress of the Women of the i 1~LJI 1-l.....i 0 ~ 0 L :r-:r ~ J_,_Q '0~1 ~~J :_r ~jJ 01J~~I
- • r-:r

Worlds, Fatima (a.s). She visited me along with Maryam, daughter of Imran, ·~J\.:j :.r4 iJWI ~ ~ ~j t_l::.ol 4-:J! ~jJ ~jJ ~ ~~ .~ ~j ~Jj
and one thousand Houries from Paradise. Maryam says to ·me, 'This is the
Mistress of the Ladies (a.s), the mother of your husband.' So I hold her and cry;. ~.L ~ ~~ :t5"~ uiJ .!JJJ.k 'i ..l.4>r.A ~i ~101:i")LJI~1-WI a~ ~w
and complain why Imam Hasan Askari (a.s) does not come to visit me. The
Mistress of the Ladies (a.s) said: 'My son, Imam Hasan Askari (a.s) will not "'!
.Iii.,,.,;,J d. 0~ .d~_, ,:r Jl.; .Iii Jj I.,,; .JI.I""' ~ r.r .;>I ,.i..,J .~~WI
visit you as long as you believe ir l a partner with Allah in the religion of th~
1 .Jll \'! .U! \I 0i ~j :~_,_ii B\.:1 ~ ~j oJ~jJ iYLJI ~ r-:rJ ~I ~JJ
Christians. This is my sister Mary 1m, the daughter of Imran, and she turns to
Allah with disdain from your religion. . .Ji! J_,..., J I~ ~i 0iJ
If you want the pleasure of Allah, the Exalted, and the pleasure of Isa and his
mother, and to have Imam Hasan Askari (a.s) visit you, say: I testify that there
is no god, except Allah and Muhammad is the Last Messenger of Allah.' -~-~ - -·--
 Kitab al-Ghaibah
265

·~ ' ~J i')WI ~~WI .l'L...i o~ \.AJ~ ~l ~~I o-1+, ~ W9

264 Book of Occultation
"When I spoke these words, the Mistress of the Ladies of the World pulled me
to her chest and my soul was blessed. She said: 'Now expect the visitations of
Imam Hasan Askari (a.s). I am sending him to you.'
I woke up in great excitement and expectation of meeting the Imam. The
~I .I'~ c-9.Yj..9 J_,...;j L,;jJ ~ij ·4J! .i,;~ ij~ '~ ':t-j oJ~j ~y 0~1 ;~1.9J
:4.J J_,...;1 ~lSJ i')WI ~ ~ ~j ~.:...JJ ~Lill ~I ij 0l5" W9 'i')WI ~ ~
'~rJ ':1! .!.G. ~_,,>-G 0l5'"' Lo :JI.ii ·4> ~~· ~ ~i 0i ..w L ·- .
- ·~-1..5""~

following night, I saw Imam i:a.s) and as if I was saying to him, 'You ~ c:1.9 W. 0l:JI ~ L:J~ JLit.; Ji!~ 0i J! ~ JS"~ .!})lj-t;jJ ~j ..W
abandoned me, my beloved, whil'e the remedy of your love ruined my soul.' He
said: 'My delay was not but for your polytheistic belief. Now you have .d.: WI o.lA J ! dl~ ~ .i.;J ~j
.. . , 4.Ll i')WI .i...k ~ i . . ., . - 11~~ 0 I ,,
embraced Islam, I am going to visit you every night until Allah brings us I../ - _ Y, '-?'.r.>" ol........Jl.R31l$Ji....i.11 ~ ~J ~J:4J ~:~JI,;
together.' Until now, his visitations to me have not ceased."
JWl: ~ 'tf" ....:: ~ IJ..s'J IJ..s' iY.. u-~I JI Jl:! JI' L!...>
... ~ .!1...l>. ,.,·1 JWI
.
Bushr bin Sulaiman says: 'i asked her, "How did you fall amongst the '-"'
.
captives?" She said: "Imam Hasan Askari (a.s) told me on one of the nights: . • .1.15' ~,;k &° ~1.,p)1 if o...l&- ~ i..bJI ~j ~ o~ ~
,u..JJiLlJ ~ IJ Lo ~f'i if 0l5" "5> u;<lo.I. JI tY'.1 ~ ~.; dl~ ~
Your grandfather will shortly be dispatching an army to fight the Muslims on
~ Lo J
such and such day, and he will follow them. You have to join them in the train
of servants along with a number of servants from such and such route. 6-!11i;JL -l<IJ •<:L> .!l ~! \I'')114 di;J ,.!J1_,... ..1.> i 'o !..ii ,..\.. J ! i J )I dL. ~I _;~
I did that and the vanguards of Muslims encountered us, which led to my ·~}r:JI r-1 :Jw ·~) :..:..uJ o.;fal.; ~I if' ~I . .WI~ •..UI
situation that you see. And no one knew that I am the granddaughter of the • ~~-· J~
Roman Caesar until now, except you and that is because I told you. The ~ ~ ~~! ~J ~~ t)J if'~ :~LS !~~r diUJ ~JJ di! ~I;~
gentleman in whose share of booty I fell, asked me of my name. I hid my
identity from him and said: 'Narjis.' He said: 'A name of slave girl.' .l'~J
.
b-~ ~..L.aA; wlS"J·~l ~~':11 i.) J t4; ;iJ41 J! _rJi 0i l->b~I
.
I said to her, "It is amazing that you are Roman and your language is Arabic."
She said: "Due to my grandfather's persistence and encouragement that I
should increase my learning, he appointed a woman to me, who was his
interpreter, to visit me. She would come to me day and night and teach me
Arabic, until I became fluent."
Bushr says: When I brought her back to Samarrah, I came to my Master, Imam
Ali Naqi (a.s). He asked her, "How did Allah show you the glory of Islam and the
disgrace of Christianity and the nobility of Muhammad and his Household?" She
said: "How would I describe, 0 son of Allah's Messenger, something, which you
know better than me?" "I would like to confer kindness on you," he said. "Which
one is dearer to you, ten thousand dinars or a happy tiding of eternal grandeur?"
"Happy tidings of a son for me," she said. "Rejoice the tidings of having a son,
who would rule the world, from the east to the wesc and fill it with equity and
justice, as it will be fraught with oppression and injustice."
"From whom," she asked. From the one for whom the Messenger of Allah (s)
proposed for you on such and such night, in such and such year, replied my
Master in Roman. He said: "To whom Isa and his successor married you."
"From your son?" she asked. "Do you know him?" "Has there been a night he
has not visited me since I have embraced Islam at the hands of Mistress of the
Ladies!"
 Kitab al-Ghaibah
267
266 Book of Occultation

Imam Ali Naqi (a.s) said: "Kafur, call my sister Hakima." And when she
entered, he said, "Here she is." Lady Hakima embraced her long and was very
much happy to see her. Imam Ali Naqi (a.s) said, "O daughter of the Messenger
of Allah, take her to your house and teach her the duties and traditions, for she
is the wife of my son and the mother of Qaim (a.s)."
179- A group of scholars has informed us from Abu Muhammad Harun bin
Musa Talakbari that he said: I was in the parlor of Abu Ali Muhammad bin
Himam seated on a bench, when an aged man with a cloak on shoulders came
to us. He greeted Abu Ali bin Himam and he replied to his greeting as he
passed on. Abu Ali asked me: Do you know who that is? No, I replied.
This man is the servant of our master, Abu Muhammad (a.s). Would you like to ·
hear his traditions from Imam (a.s)? Yes, I replied. He said: Do you have
anything to give him? I said: I have two dirhams from legal tender. He replied:
That is enough.
So I followed him till I reached him. I said: Abu Ali asks you if can return to
us? He replied: Yes. So we came together to Abu Ali bin Himam. Abu Ali
signaled me to give those two dirhams to him and I gave him the money. That
old man said: There was no need of this. After that he took the money. Abu Ali
bin Himam said: 0 Aba Abdullah Muhammad please narrated to us what you
saw about Imam Hasan Askari (a.s).
He said: My teacher is such a righteous person among the Alawites and I have
definitely not seen anyone like him. He .mounted a horse, which had black
'
brocade saddle; he mounted his horse Mondays and Thursday and went to the
capital at Surre Man Ra. One day when it was his turn to go, a lot of people
were present on way to the palace and the lanes and roads were crowded with
horses, mules etc. and there was a' complete traffic jam. In such a way that no
one can move forward. Due to the crowd there was no possibility to enter. But
when my master arrived, all the people and animals became silent and animals ·
moved to the side and made way in such a way that there was no need of taking .
precaution of touching the animals. After that he entered the gathering and sat
down at the place reserved for him. Even at the time when he wanted to leave
Darul Khilafa he called the gate keepers: Bring the mount of Abu Muhammad
[Imam Hasan Askari (a.s)]; again the people and animals became silent and the
animals made way to allow the Imam to mount and depart from there.
One day the Caliph summoned the Imam and it was disturbing to him and he
feared jealousy, slander and tale telling of some Alawites and Hashimites
· against him with the Caliph. He mounted the ho~se and departed. When he
came to the house of the Caliph, he was told that the Caliph has left his seat and
gone away; if you like you may wait for him or return. He returned from there
!.
 Kitab al-Ghaibah 269

268 Book of Occultation

'-"'L:JI ~ ~! J>.) W9 .p ,.~ '-"'l:JI ~Jb:..IJ d....)WIJ ~I~ '+.:iJ 1..;-"IJ..UI
and came to the cattle market. The market was noisy and busy, but when he
entered the place even the animals fell silent. The Imam sat down with his • '-"' ~ o_! ,.~ (Jl.J) .~IJ..UI
"
o_! t..s.r:
- 0l5' V"'L;..; Ji~J (Jti) .~IJ..UI ui.aJ
agent .who used to transact on his behalf. Meanwhile they came and sold a
refractory horse to him at a very cheap rate.
The Imam said to me: 0 Muhammad, get up and place the saddle on it. I arose
and said to myself: He never orders me to do something that is painful. So I
untied the waist band below the belly of the horse and placed the saddle on it.
-The horse remained quiet and made no movement. When I wanted to take the
horse, the agent thought that it has become tame, so he said: It is not for sale.
The Imam told me: Give the horse to him. The agent came to take the horse, but
as soon as the horse saw him, it fled in fear.
The Imam mounted his own horse and set out from there. The agent came to us · .
and said: The owner of the horse says: I fear its return, because if your master
knows that it is wild and refractory, he may buy it. The Imam said to me: Give Lo ~· ..tS 0l5' 0~ ,.)f.. 0i ~j J): <l:>~ :JI.ii V"'l>.JI l:bJ9 ,~ J ~JJ (Jij)
him the money. I understood, the agent said: I have sold it The Imam said to
me: Take the horse. I took it up and took it to the stable; and the horse also,· ..i.r.b:.l; .o.l.> :J Jw.~ J.S:Jw . ~ ..U :l);~j J Jw.o~ ~I :.;.o ~
through the blessing of my master [Imam Hasan Askari (a.s)l did not agitate or " " "

trouble me.
When the Imam dismounted, he held the right ear of the horse and recited
something in it and then held the left ear and recited something in that as well. I
.
,
l=
i:
I
swear by God, he became so tame that even when I cast grain before him, he :, :~
!.
I
just fed on his nourishment without any untoward behavior and it was due to ·
t
the blessing of my master.
I.
i
I
Abu Muhammad has narrated from Abu Ali bin Himam that this horse was so
i
r wild that it was named as Saul; that is .a beast, which kills people and throws
down its owner, hits him against the wall anil injures him by trampling him ,
I' under the hooves.
Muhammad·, the servant says: My master was the most devout among the· .:· ' J. . ~

~ ~ 015 Lo .~4-JIJ ~~JI :.;.o ~IJ :_r &1 ':?~\::....ii 0l5' :':?_?L:JI ~ Jlf
·.. - - -... ..

I t.
) Alawites. He never consumed grape extract [wine} and remained seated in his ,,~/ I . .
.
t.
place of worship and performed prostration. I used to sleep, wake up and again • • •
'.)
i
I go back to sleep. He was still in his prostration.
.jS\11~0l5"J ,~\....i f'J \ljl_, ~IJ \LllS ~J ~Ir.JI J ~ 0l5" .~I I~
i (

The Imam ate · very less. Figs, grapes, peach and other kinds of fruits were 4. l:U- j..!. :J~J 0-:·~l\J o-l>-ly\.t.:... j)~ 4.1$"1..;. ~J t.,>JIJ ~IJ ~Io~ ~>lS"
brought for him, but he took one or two of them and said: 0 Muhammad, take it · ·~
for your children. I asked: All? He replied: Take all. I have not seen anyone· ,s
1

better than him.

This brief sketch was among the proofs and miracles of Imam Hasan Askari
(a.s) and if we wanted to mention all of them, it would have prolonged the
book. In addition to lmamate, His Eminence was the most noble and kind
person of his time.
 Kitab al-Ghaibah 271

270 Book of Occultation ~i ~ ~ J. ~I if' ~jl)I ~ J. ..L-..>-i if'~_µ! if' ~4 ~_r.>-i. 'A•
180- A group of scholars has narrated from Talakbari from Ahmad bin Ali . ~ ~ ~ ~ ~U, 4j 0i ~· .iii!~ J ':?.r-JI ~ y.i .~J.>. :Jli 1:;.P~ ~I ~I
Raazi from Husain bin Ali from Abul Hasan Ayyadi that he said: Narrated to
me Abu Ja'far Amari that Abu Tahir Bulbul performed the Hajj and there he ~j ~1 ~~~~_,.-.a.;! W9 ,~\ wlii:.ll ~ Y'J ~~I~~~ J l
saw that Ali bin Ja'far Hammani [representative of Imam Hasan Askari (a.s)] - -
spending a lot of money. When he returned from Hajj, he wrote a letter to the el:.Q~ w li.141• ~ 'J~~ ~I• 'J~ J li.141• L:S' JJ :~J ~ ~} '(>Lll ~ ~
Imam [apparently to object to so much generosity]. Imam (a.s) wrote in reply:
We ordered him to take a· hundred thousand dinars for himself; again we
ordered him to take a hundred thousand dinars, but he refused to accept it and
~~ ~~ r~ UJ°i ~ J~..UIJ '-'"'\:..U ~ ·~ #-~1 lfl~ ~t;
·· · 1eft it ail with us. People do not have the right to interfere in the matters in ~ ~ J..k4 ~~ ~4J! y'tiJ J4 ~ Y.J ~ ~ .Js- ~ ~1 0~ 0_,llWI t..~
which we have not included them.
C° I~ ...G-IJ ~ i~IJ o..G-IJ U:)JIJ .d.J4T 0-4 i..lQs ~ w y ~ w ~ y
Refutation of those who'"believe that Imam Hasan Askari
has not died and that he is the Mahdi .I~)jl W ~!_,;IS' )J ·~IJJ,;1 3 o.; ~WI ~l)jl
The belief of those who say that Imam Hasan Askari (a.s) has not died and that he ' . . -·
is alive; on the contrary he is the Mahdi, is invalid from the aspect that just as we : o;lj J . ~ ~ ~i J~J
know about the passing away of his ancestors, we are having information about his
martyrdom as well, and the ~ame arguments are applicable in this matter as well J-ot>- ~J 0u1> ~ .iii1~ ..:r. ~r~ :Jl.9 '-?~~1 .iii1 ~ .:r. ~ 013 ) t... "',
[mentioned previously]. In addition to this, those who had such belief are now
extinct, whereas if they had been true, they would not have disappeared. ~~~~I~ y.l ~I W :Jl.9- o~~ I J!_,b ~J.>. ~ - ·~ 0\.k.Lll
The following traditional reports also prove the martyrdom of Imam Hasan
Askari (a.s): ~ t::" Jr .a.!j\;J! )~ Jl IJ~~ ~) 'u~I J; l;>)I ~I 0i ~i Jl ~ i~I
181- Saad bin Abdullah Ashari said: I heard Ahmad bin Ubaidullah bin Khaqan lo lo I

~I Jb i 3_;.l.i ~ yu ._r.,_r; r+-4 , .i.:.,o\.:,:. J o;li; ~ ~.J.JI .n4j i.J.>- ~ ~ ~J

- and he was the official of the ruler in Qom - say in a lengthy traditions,
which we have · Gondensed: When Abu Muham mad, Hasan Ibn Ali (a.s) fell
1

· 0 ~J ~l ~')\:>.~l; ~fl;(.)....b:Qll 1.r4 ~ ~l ~J . .Jb-~ 0 .r,>- ~rJJ ~

sick, he s~nt his men to my father and informed about the illness oflbn Reza.
Immediately, he mounted a horse and moved towards Dami Khilafa. Then He ,&.1.-J b-~
came back hurriedly, accompanied by five reliable servants of the master ·of
faithful.114 One of them was Nahrir. He ordered the servants to keep a vigil on
the house of Hasan bin Ali and gather information about him from time to time.
~J 4-AJfi 0...1.~Q11 rt r~i }U .~ ~; -~ J; .i.;t _r:>-t ~Y.. ~ 0\5' ~-- ...
He called a group of physicians and asked them to visit him regularly. After ~i )~ ~1 .r: ~ o? ~~i ~ Jl::>..: -:Ji'oyiJ ~· o_r2.>~ owl ~Li J l ~

two days, a person informed that Imam became very weak. My father started
'

out to meet him and stayed with him till morning and then ordered his servants
to stay with him. Then he called the chief justice and ordered him to select ten
such persons from the community, who were known for their honesty and
.
. ~t..J :_r:;:- a.:..... J_, ~I (i-J '.N::.
.
trustworthiness. The selected persons were thus sent to the house of (Imam) .
Jl.,.....~11.'.:. Lb:.J ~ ~ IJ..L>i
.
t1 .\. ,.;)10!1 -:it.. :o.J.>.IJ ~ ~iJ :r r" -:.iJL,a;
'

Hasan: They were ordered to stay there day and night till his demise. After a
few days of the month of Rabi I, ~60 A.H. passed away, the news spread in
entire Samarrah that Ibn Reza has passed away. Then he made preparations for o~~ JS'_,:JI~~ 4i 01.kLJI _,...iJ o;j~ Jl V"'WI )L..._, ~~ fa.J ~i ~JJ
the rites of Imam. He closed all the markets. My father, people of Bani Hashim,
soldiers, secretaries and other people attended his funeral. The caliph asked Abu
 - - - -- -- -
-- ·· ··· ~
.

Kitab al-Ghaibah
273
272 Book of Occultation
~.,WI &4 ,,.;,t..ti
1
,_,;.,.
•
~ ~f'J ~J v
'.&- ~. ~ Y. i Li~ 0J'WI
I,,) ..-
. . I~1 ~
• ~J • 1-
(,~
Isa Ibn Mutawakkil to offer the funeral prayer. The coffin was prepared and Abu
Isa moved near it and removed the cloth off the face of Imam and addressed the · ~ ~ ~ ~ ~ ~11..iA :Jli1 ~.AA.JI "~IJ oWIJ ~1.:s:JIJ ~l.,AJIJ ~~I_,
people.. "This is Hasan bin Ali bin Muhammad bin Reza, who died a natural death
and the servants of the master of faithful, and so-and-so judges are witness to it.
0~_, 0~ ·4._jtz' 0-4 ~ j-JI .r.:-'1j i..J...> 0-4 o~ c.~I) ~ ~f ~ u~ c.l.; )I
Then he covered his face and stood up to offer the funeral prayer. He recited five ~,:,_, o)~ ..b......_, u-o· ~ ~riJ !...->- ~ / J ~ ~J ~J ~ ~ .0')G_,
Takbirs115 and the bier was ordered to be lifted. The bier was taken from his house
and the Imam was buried near the grave of his father.116 .oy,i ~ iJ:-; '.$jjl ~I~
Refutation of belief that Imam Hasan Askari (a.s) will come back to life
after his demise and only he is the Promised Mahdi
~ ~-' r~~ rWI ~lJ ~.r ~ ~ i)UI ~ ~ ~ ~101 Jl9 :.!'° ~f_,
As for the belief that Imam Hasan Askari (a.s) will come back to life after his J.,.it c.u >4"! ~ ~ i ~ ~~ Wli rWI ~ Wl :Jli ~j iJLJI ~ ~I~ ~i cf' i..SJJ
demise and establish the divinely ordained government, arguing on the basis of . .
the tradition from Imam Ja'far Sadiq (a.s), "He is named Qaim, because he will .~y :.!'° ~ l:.lb ~ Jl;,~
rise after his demise."
~ ~ y 01 ~1)1 J~ 0f j~ dJ~ ~"! jl:::- )Jc. I'~ JI rb..... . ..:.-.i ~j ~·~,:,I
Their belief is wrong, because it is proved that he has passed away, and the \C"" tJ-:' ·~ •1..1 •• \" J J
claim that he will come back to life requires proof. If it is possible for them to u ~ ~ il..10-4 0L. )1 _,l> Jl '.$,:,Y.. I.Lt. 0i ~ .~ y ~ ~ iJLJI ~ ~·
say that the Waqifa might say that Musa Ibn Ja'far will come back to life after
his death. Additionally, it follows that the era will be devoid of an Imam after · ~w ~ J~_, .di; ~w ~ ~ ~~~ L:.lb J.9_, ·~ j:> J! i')WI ~~I
the demise of Hasan until he comes back to life, which has been proved
rationally invalid. The traditions, which assert that should the earth remain :~i d.l~
without an Imam for an hour, it would perish, invalidate this belief.
182- Saad bin AbdullahAshari has narrated frcm Muhammad bin Isa bin Ubaid
~ ~I LI-! -4.>.:.oJ ~ U! i.s-;f' L.r. ~ if '.$~~I .till ~ L.r. ..k.... ol_,J ~ . 'A Y
and Muhammad bin Husain bin Abil Khattab from Muhammad bin Fadhl from :~':>l...J\ ~ Ji\ ~ <.j.~ .:.1i :Jt; .,.! l..!11 o_;..,- ~;! i ,y j...UlI .:y. ..t...... ,y '7' lk;J I <./- i
Abu Hamza Thumali that he said: I asked Imam Ja'far Sadiq (a.s): "Can the
earth remain without an Imam?" He replied : "If the earth is without an Imam .~LJ ~L.., r~!~ d'J~I ..:.!~} :Jli9 ~i~!~ ~J~I ~j
for a moment, it will indeed cave into itself."
183- A saying of Amirul Momineen (a.s), "O Allah, do not leave the earth
l.r'L.J; ~1 ~(JO ~J ~I~ '1 d;l ~I :i~I ~~;JI .t.:"4j J_,;_,. 'Ar
without a Divine Proof (Hu.ijah), either apparent and famed or hidden and .d,l; ~ J~ IJ.,.W _Wl> Jj IJ~
unknown," proves this.
Even if we accept the reliability of the tradition that, "he will rise after his o_;S'; u>4"! ~ ~ i~ ,:,I)(.)~ 0i ~1 _r.>JI c:") u>4"! ~ ~ i;,: .J_,; 0i J.&- .,,_
demise," it could mean that he will rise after his name will die and after he will
JLWI IJA ~? \,:;\ W~I 0i ~ ~ l:.ib ~ _, .WJI ~ Jk:- 1.h_, c.~ .;AJ.. ')J ~.4
be in hiding and will not be known, which is possible in the language. Our
proof that the Imams are Twelve also disproves this claim. Besides, the ..lJ d.l~ ~LlJI 0i ~ t+1>-9 ~?'.$~WI y. \')WI~~· L.r. ~I 0~
followers of this creed have perished, and praise belongs to the Lord. Had they .
. been righteous in their beliefs, they would not have perished. . '
.. ~ 0_,ilWI ~).ii W li> 015" )J ~I ~J 1_,..;'_;;1
Refutation of those who believe that there is no Imam after the
martyrdom of Imam Hasan Askc:1ri (a .s)
~.,,..4.9 'il.10-4 0L.)I .,.1>-J iUI ~ ~ J. ~I~ o_;AJI J! ~; :.!'° ~iJ
As for those who believe that tiITJre remains devoid of an Imam after Imam ' '
~ 4-..b~ JIJ->'11 rJ4 JL> "=-;t il..l r:,r- ~ '1 0L. jl 0i (.;-" ~ L:.lb ~ J-k~
Hasan Askari (a.s), their belief is invalid, because we have proved through rational
as well as narrational proofs that time does not remain devoid of an Imam in any
~-~---------- -- -
 Kitab al-Ghaibah
275
274 Book of Occultation

· condition. Their argument that th ere were times when there were no prophets
cannot benefit them, since we .don't believe that there has to be a prophet in
e~ry age and such an assertion does not prove the possibility that an era can be
without an Imam; 117
Besides, the followers of this creed have perished as well, and praise belongs to
the Lord. Therefore, this belief is also invalid.
Refutation of believers in the lmamate of Ja'far bin Ali [Ja'far Kazzab]
As for the believers in the Imamate of ]a' far bin Ali [Ja'far Kazzab] after his
brother, their belief is wrong, because an Imam has to be infallible and beyond
errors and he has to be the most knowledgeable of all of the Ummah in the
rulings. However, indisputably Ja'far was not infallible.
The actions manifested by him, which contradict the notion of his infallibility,
are more than to be enumerated and we will not prolong the book by .
chronicling them here. Should a need arise in the future we shall mention some
_of them. As for his knowledgeability, he did not have any. How,can he be an
Imam then? Besides the followers of this creed have perished, and to Allah is
all praise and gratitude.
· Refutation of those who believe that I mc1m Askari did not have a son
As for the assertion that Imam Hasan Askari (a.s) did not have a son, it is
invalid, because we proved that the Imams are twelve and this divinely
ordained authority is bestowed to them. There are some more reports on this
topic, which we mention below:
184- Muhammad bin Abdullah bin ]a' far Himyari has narrated from his father
from Ahmad bin Muhammad bin Isa Ashari from Ahmad bin Muhammad bin
Abi Nasr from Uqbah bin Ja'far that he said: I asked Imam Ali Reza (a.s): "You
have reached this stage, but you don't have ari issue?" He replied: "O Uqbah bin
Ja'far, the Imam does not pass away before seeing his descendant [successor]."
185- It is narrated from him from his father from Muhammad bin Isa from
Hasan bin Ali Khazzaz . from Umar bin Aban from Hasan bin Abi Hamza from
. ·.., ,

his father from Imam Muhammad Baqir (a.s) that he said: "O Abu Hamza, the
earth does not remain devoid of a scholar from us, Ahle Bayt, who may point
out if people commit excess in religion and if they are deficient. And Allah
does not allow this scholar to leave the world till he has not left a successor
from hls progeny, who has the same knowledge."
186- It is narrated from Muhammad bin Yaqub Kulaini directly that Imam Hasan
Askari (a.s) said when Imani Mahdi (a.s) was born: "The oppressor presumed that
they would kill me and cut off this progeny. So how did they witness the might of
Allah?" Then he named him MualT\mal (the one in whom hopes rest).118
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187- Saad bin Abdullah has narrated from Abu Hashim Dawood bin Qasim
Ja'fari that he said: I was imprifoned with Imam Hasan Askari (a.s) in the
prisQn of Mohtadi bin Wathiq. Imam (a.s) said to me: 0 Aha Hashim, this
transgressor wanted to play with divine destiny, but Allah, the Mighty and· the
High has cut off his life and transferred his kingrlom to his successors. I don' t
have a son at present; but very soon I will be bestowed with one.
Abu Hashim said: The following morning Turks attacked Mohtadi and slew
him and Motamid succeeded him to the throne. The Almighty Allah saved us
from the intrigue of Mohtadi also.
Refutation of the one who says that the situation is confusing to him
As for the one who thinks that the situation is confusing to him and he does not
know whether Imam Hasan Askari (a.s) did have a son or not, and that he will
adhere to the lmamate of Imam Hasan Askari (a.s) until it is proved that he had
a son, his assertion is invalid, because we proved the Imamate of Ibn Hasan
(a-.s) and we proved that the Imams are twelve. Retaining these proofs in rriind,
one need not be confused, but rather, it is most convincing that Hasan' s son is
the Imam. It is further strengthened by our proofs that no Imam passes away
until he sires an heir and sees his legatee.
188- Muhammad bi~ Abdullah bin Ja'far Himyari has narrated from his father
from Ali bin Sulaiman bin Rashid from Hasan bin Ali Khazzaz that once Ali
bin Abi Hamza came to Imam Ali Reza (a.s) and asked: "Are you an Imam?"
"Yes," said the Imam.
He said: "But. I have heard your grandfather say that Imam is only one who has
an issue and heir."
He said: "O · Shaykh, have you forgotten? This is not what he said; His
Eminence, Ja'far has said something besides this. He said: No one becomes
imam [true or false], but that he should have a successor, except for the [false]
imam against whom Husain bin Ali (a.s) rose up. He did not have a successor."
He said: "You have said the truth, may I be sacrificed on you. I heard in the
same way from your grandfather."
Our rational and narrational arguments that the earth does not remain devoid of
an Imam also invalidates this assertion.
189- And their elicitation of the narration: "Adhere to the first until the ne~t
·'-;-!.} ~J~ ~I~ 0-! ~ .JJt- ~ · l..i.AI
one is possible for you ... "119 . "

· ~ Q,j'Y '~I '":-'~1 ~ J:l~ .JA .J-~I ~ ~ ~ JJ~4 I~ .Jj :J\.9

It is unreasonable, as this is a singularly narrated tradition. Besides, Saad Ibn
Abdullah has interpreted it thus, "Adhere to the first one until the sec'ond one ..
appears to you." In this case, it is a proof of the successor (a.s), because it 0~~ i,.i> ~ ~ ~~ IJ_,:.-. .:,,IS'" I~!_,>°\'! JIJ>i if'~ 'YJ J}~'~ ,f1 .-II'":""y:- J
requires to adhere to the first and not to seek the news of the next when he is in
 Kitab al-Ghaibah
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278 Book of Occultation

hiding and occultation due to dissimulation (Taqayyah), until Allah gives him .Jl~ IJ
permission to appear and he will b1~ the one whose rule will be manifested and
whose. person will be famed. Furthermore, believers in this dogma no longer I ~_,.A.9 ,;;,r:-:JI ,- ·hii;\ w Llo)'I c -hii:\ :l)liJ ,-JUI 4 . _:_q ~Lo t., Jl9 . Loi
' . ' • ~ " · 0'° J
exist, and praise belongs to the Lord. • •
Ll'I W':ll 01 0-° o~ ~J ,t&._r,J ~ i lo! if~ ':I 01.o )I 0f cf~ l:.U~ ~ J1~
Refutation of those who say that I mamate ended with Imam Askari
~':J ~ • ~"I "
0i ~I,._,<\>-· J 1.rI< 0'°
As for those who have proclaimed the Imamate of Hasan and said that Imamate .r- r-.JS 1 • •
.wi.-9 ' 0
..._,
~ i _.,,_,I ~
t , •
r-' WI o~':IJ ~ :.r.:::-J '.?-
·

has ended like Prophethood, their assertion is worthless, because we have

---proved thro'ugh reason and traditions that at no time can the earth remain .Ji I ~ I~).ii J9
dev'oid of an Imam and that the Imams are twelve and that the Qaim was born 0-1 .Ji1 ~~Lo~ !)Li 0-!..u1 ~---hall \,.I."'° ~
1,. •.J
U•
~~Lo ,i JI, u-.-.--
.r-.
• ~ ,.~ ..lsj
...._._,,, 1..u 1J _.J9- ~"-ll -
after Hasan. BesidesL.they have also become extinct, and praise be to Allah.
I
' J_rill u-1! I~ J 1..UJ w L"-: r-1J .Jil ..L_.;:. uG kl; 'iJUI ~ J~~' ulo w .;~ .
Refutation of Ja'far Kazzab's claim of I ma 11ate and evidence that after
Imam Hasan and Imam Husain I ma mate cannot go to two brothers
~~I uG 1-1.9 'i')UI ~~~~I~)! 0 ~ :fJ ~ V. ~y ~~~
We also demonstrated the invalidity of the promoters of the Imamate of Ja'far
Ibn Ali, namely, the Fatahiyya, who believe in the Imamate of Abdullah Ibn ~Lo)'I ~ ,._j~ ':I ,(,'JJ ,IAU..Wi o__p;J iJ4 ~ ~':IJA J }J .~~lo~ 1_,lli \jljl
Ja'far after the demise of Imam Sadiq (a.s). And when Abdullah passed away
without leaving any son, they came back to the Imamate of Musa Ibn Ja'far and
.o_? IJ~j ~~JI.HJ J.9J ~IJ ~,~ I ~ ~_,;.j J & ~~\..)'I 0i
after him proclaimed the Imamate of Hasan Ibn Ali. And when Hasan Ibn Ali :Ju'":-'~~ ~J-J.. ~ jlj->JI ~)I J. -~>..A :_r JI! ~ J. ~ olJJ Lo ~·'°''
died, they claimed the Imamate of Ja'far. Their belief is false for the reasons we
invalidated the Imamate of Ja'far Ibn Ali and because there is no disagreement i· ~I~~,,...>~ '-4\.o)'I ~ ~j .JJI ~j :J~_rJUI ~· J.11..y. ~I ~·4'-·'
amongst the Imamiyah that Imamate cannot pass from one brother to another
after Hasan and Husain and we have·brought in that regard great many traditions. 'i')Ul~~I~
190- Narrated Saad bin Abdullah from Muhammad bin Walid Khazzaz from ~ ~ ~~ ~ ~ J. 0k:L if' ~Lk>JI ~I ~~I~~ if'~·'°''
Yunus bin Yaqub from Abi Abdullah (a.s) that he said: "Allah does not accept
to appoint to it (the Imamate) two brothers after Hasan and Husain (a.s)." · ~I~ ~~j ~ ~'-4)'1 C~ ~ :iJUI ~ .Jil ~ y,l Jli :Jl! ~I
. " " ,.. .
191- Narrated to us Muhammad bin Husain bin Abil Khattab from Sulaiman
_ .. y~':Jl ytiplJ yW-':ll ~. ~ WJ ·i~l ~ ~IJ
bin Ja'far from Hammad bin Isa Jehni from Abi .Abdullah (a.s) that he said: ·,, . s.
"The Imamate will never come together in two brothers after Hasan and Husain _ (.r- ~ ~· ~~· ~if' ~I if ~~I~ U! Jii ~ ~ ~ i..SJJJ·'°'"
(a.s). It will continue in his (Husain's) progeny one generation after another."
192- Narrated to us my father and Muhammad bin Hasan - May Allah be
' "¥:Ju i~I ~ .Jil ..y. ~j if' ·~l; ~i J. j,y J. ~I:?' lr->) I ~ J. ~Y..
pleased with them - they said: Narrated to us Saad bin Abdullah and Abdullah
~ :,r ~.f':' ~! .l~i i')UI ~~I,; ~-I~ ~~j ~ ~'-4)'1 ~~
bin Ja'far Himyari, all of them from Muhammad bin Isa bin Ubaid from Yunus -
bin Abdur Rahman from Husain bin Thuwair bin Abi Fakhta from Abi . ~ ~, Jji ~~ fb-~U1 l)JJ:,, :~J y- Jli W- i')UI ~ ~I ~
Abdullah (a.s) that he said: "The Imamate will never be diverted between two
brothers after Hasan and Husain; it proceeds from Ali lbn Husain, as Allah. the · · ' - ~l i~I ~~I~~·~~~ W ~·~.r:-~I ,
J ~~I~
,
~I~~ ,
Blessed and Sublime, said: "Some of those who are bound by blood are closer ,
> i . i

(to each other) than others in the Book of Allah. "120 .y\A.&.\11 y~I_, y\Ui\11 ~
Thus after ·Ali Ibn Husain (a.s) Imamate continued in his g~nerations one after
another." '
 Kitab al-Ghaibah
281

280 Book of Occultation LoJ d.• ~ 0~ 0i iLo)'I .1_,;. l.J-° 0i l:.:: .,t;J ,Lo~~~ 4.ii ....:;~ '} 4.ii ~J
Ja'far bin Ali was not infallible .~I~~ JWi 0-4 _#
Another reason is that there is no disagreement that Ja' far was not infallible,
whi1e jt is proved that an Imam has to be infallible. His actions contradict his
~ .i.-1 ~ dJJr "-! IJ.r., r19 "-!op~ iYLJI ~~Ii./-~ ..UJ W 4-ii ":fJJ ..UJ
being infallible. I .I~ l.il> ~ o_,.,i ~ ~JA :Jlii ~~
193- It is narrated that when J a' far was born to Abul Hasan (a.s), people
congratulated him, but they did not see any signs of joy in him. He was asked ":f~I r-""lill 0-1 .:1Jl.:1 ~lA _,.) r+-4 ~4 ~J.:>.. :Jli ...iii~ iJ. ..Vt.... '5JJJ, \4ir'
about it. The Imam replied, "Take his birth eas~r; he will misguide many. "121
I -:;LS~ ~.r.f-J ":f.r-JI ~l.1.l ~~ ~.... J .i.tli ¥ 0-! ~ J ~l:-JI ~ .)! r-LillJ
--194- Saad bin Abdullah said: Narrated to me a group ofscholars including Abu
Hashim Dawood bin Qasim Ja'fari and Qasim bin Muhammad Abbasi and 'J..>-.:1 I~ oL:;-iJ iUI ~ ~ ~j 0i ~l:.JI ~ iJ. Jli ~ J:.9 ~.~
Muhammad bin Ubaidullah and Muhammad bin Ibrahim Amari etc. who were ,d]; ~I) ~I 1,...14 '5'.-> ~ -;I u~ l..,.. _I~ JLl.11 . -:111 • ..- 'I _11~ -..1 t 1_
imprisoned for killing Abdullah bin Muhammad Abbasi that: One night Imam • ..r . • y-.- " " 0'° ~ ~ . y" '.A:-' r-+.:~

Hasan Askari (a.s) and his brother, Ja'far came to the prison. And they said: ~ ~~11;~ ~~I c!'y
Jl t-6l9 ·'5) Lo )i;IJ el:~ Jw ,~~Lt y.i 01S"J
[The story went like this] One night we were sitting together and talking among
ourselves when unlocking of the prison gate was heard and it terrified us. Abu
Ju; ~wi 0-° :Ju;~ lj..G .J-iiiJ. 1...;-1Wl1.:1JJ ~1 JI• ~~i ..u-.~t~ J'. .r 1;1.J JI

Hashim, who was unwell, told one of us: See what's happening. That person I. I~ • •
J....JbJ ~~~I ~I :Jw ~k::;i l.J-° :Jw ·~ ,d.Jl.kJI l.J-° i; ~ :~...b-i
·went to the gate, which was open and they were putti~g two men in the jail, •
after which they clos.ed and locked the gate again. [My friends] went to them i.f- 1J!J l::Jl J~4J .~\ ')\;.:..J.j 0i L.::,iJ iJ! ,LSl..l! .i.tll ~ :L.+1 Jw ·~ ~ JW:-
and asked: Who are you? One of them said: We are from the Talibiyyin tribe
and have been arrested. He again asked: What is your name? He replied: I am .~~J ~~~Vb
Hasan bin Ali and this is my brother, Ja'far bin Ali. Our friend said: May I be
sacrificed on you, if you feel right, please come to my house [my cell in
i')UI ~ ~ ~i ~ J ~'~~IS"~~~ i\.9 ~Lt y.i ~! _);.i . LJ.9
prison]. He qlme to us and Abu Hashim and informed us of this. After that the •.i.J ~J~ ~ ..,o;J-P ~~ !o~I~ :~ Jw ,~ ~} ~ ~J •4-:k 4-l=:-iJ
two of them entered.
.Y'J ~ i _,:JI 0iJ }:.JI )ff~ 1_,iJ ~j_, .~I :J Jli~ i~I .i..1- ~ j
When Abu Hashim saw them, he got up from ·the rug he was sitting on and ' • " y.
0
.r:-:r
"

kissed the face of Abu Muhammad and made him sit on it and Ja'far also sat
with him. Ja'far called out aloud to his slave girl: Washtana. Abu Muhammad ".JbJLcit ~ i~ ~ ~~
scolded him and ordered: Shut up. The inmates also saw that signs of
intoxication. were apparent on the face of Ja' far while he sat with them, sleep . .~~if'
. ~l::S'" ofi '~ 0i U-0 pi ~I Jl}~IJ JW~I U-0 J_, ~ '5JJ Lo_,
"

overcame him and he went to sleep in that same position: W~l 01 0-° ~ l:ib ki ~ r41~ '~ ~~ W~l 0!J l..U_, ~ 0! Jli i:r Lo~
His shameful actions and sayings that are narrated are more than to be counted ~ ~ j;I ..ti~ J_;ll o~ 0i Js- ,"->1_,.k! ~ J_,411 I~ ._rs, t:jl i-:>l.JI ~
and we keep will keep ourselves clean by not mentioning them. •
Refutation of those who believe that I ma ms are thirteen in number
·~Jli~I o~ 0~ Js- .J:l..~. ~~J ,4J ~ J ~ l.fl~t;
.TO .T-:.. ~
" ~ J Jll
.- T •

As for the one who says that the successor has a son and that the Imams are .
thirteen, their assertion is invalid, because of our proofs that the Imams ar~
twelve. Therefore, this assertion has to be discarded.
Reminder:· Besides, all these sects have perished, thanks to God, and there is
not a person who would uphold any of these beliefs, and this itself is the proof
of their falsity.
·~~---~--------~~------······
- - --·----~-~---~~~=-·· · ~=-=
- -=-
· = = = = = = - - - - - - - - - -......

Kitab al-Ghaibah
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282 Book of Occultation

Evidence of th-e Birth

of the Master of the Age
We will discuss the birth of Imam Mahdi (a.s) imd its authenticity in two ways:
1

(1) Rational and (2) Textual.

As for the part which is rational - it comprises of the fact that when the birth of
-- Imam is proved from different sayings and reports, through which we proved
the Imamate of His Eminence;_ and all the statements, except belief in his
Imamate are proved invalid. From the same aspect, even if no report had been
recorded about it, we would have known about the correctness of report of the
birth of His Eminence. .~.P.".,J
~ L- · .!)J' I< ''J ,fl· < .
In the same way, .reasoning based on that the Imams are twelve also proved the _i.s- ~ ~ r.Y u 41.!..u~ ~ Y.. :.r.~:l ~ .J J..J.'1 r'll ~L.o 0i ~ l:lJ~ Lo_,
authenticity of the birth of His Eminence, because the completion of the figure
proves validity of this belief. .IV~'}J

In the same way, reports which say that the Master of the Age (a.s) is having two ~- ~ i.fJJ ~ Ll_,b '-:-'~I IL ~ _;..L...; L> 'll ~ . .. " . · .. •
. .. J . ~ 0-'° .u~:iJ ~ ~IJ
occultations, is support and verification of the birth of the Imam, because all
these secondary matters are based on the validity of the birth of His Eminence. l..u- ~ i,fJJ G ~~10'1 4oTJ.J oJAU. ~ J~j ~ ~ dl~ ~ _?.1.J 4 ~.J
As for proving the birth of Imam (a.s) through traditional reports, we will soon
present some of them, which are mentioned in brief or in detail. After that we
would mention the reports of those who saw the Imam. We will mention only
some, as to mention them all would prolong the book.
195- A group of scholars has narrated for Abi Muhammad Hamn bin Musa
Talakbari from Ahmad bin Ali Raa:.d from Muhammad bin Ali from Hanzala
bin Zakariya from a reliable person that he said: I have not seen anyone more
truthful than Abdullah bin Abbas A~ awi, even though he has opposed a large
number of our issues - he has narrated from Hasan Ibn Husain Alawi that he
said: "I came to Imam Hasan Askari (a.s) at Samarrah and felicitated him for
the birth of our Master, the Master of the Age."
196- Narrated Muhammad bin Yaqub Kulaini from Muhammad bin Ja'far
Asadi: Narrated to me Ahmad bin Ibrahim that: "I went to Lady Hakima, the
daughter of Muhammad Ibn Ali Reza (a.s) and the sister of Abul Hasan of
Askar (a.s). in the year two hundred and sixty two. I conversed with her from
behind the curtain and asked her about her religion. She named to me the
Imams she followed and then she said, . -.:.-...; 4~1
"And Hujjat Ibn Hasan Ibn Ali," and mentioned his name.
~l_r.>- Ji - ~~ ..!Jl..lS Jll ~ :l+) ~
I said, "May I be sacrificed for you, do you say this on the b-asis of observation
or on the word of the Infallible?"
 Kitab al-Ghaibah
285
' .. ~

·J.f-o :uts ~JJ)1 ~l! :l+) ~ .o..or J! ~ ~ ,jW1 ~ ~ ':1-i :,r-1.r.> :~w
284 Book of Occultation

She said, "Words of Abu Muhammad, which he wrote to his mother." ~ (~J.:.ii) :~ 'ijWl ~ ~ ':1-i ii o~I J! :cili ~~I t_jA; ~ J! ;~
I asked, "Where is then the son?" . . .

She sai9. "He is in hiding," ~ ~j c>-1 ~!~JI ~ijWI ~ ~ J. ~~ ..ci! :~w .oiJ41 Jl ~J
"To whom are the Shias to turn for guidance?"
"To the grandmother, the mother of Abu Muhammad (a.s)." r-1'- r:r iJLJI ~ ~I &-! ~ 0-4 c:fa.. Lo 0ts"'J ,_;Al12JI J \~I ~ ~
"Who has he emulated in assigning a woman as his deputy?"
"He has emulated Husain Ibn Ali (a.s). Husain Ibn Ali (a.s) assigned his sister,
~b-pi i .,J ~! :u\.9 ~ .iJLJl I og)s- ~I J. ~~· I_;.... ~j J! ~
Zainab binte Ali in the superficies. The learning and knowledge coming from
Ali lbn Husain (a.s) was attributed to Zainab Ibn Ali in order to maintain ~ol:>JI J ~ J ~l.r-4 ~ 1"JU1 ~~I JJJ i:r LWI 0t ~JJ Loi .).~i
secrecy over Ali Ibn Ht!sain (a.s),"
Then she said, "You are scholars of narrations. Have you not narrated that the
r-1--4 &-! ~ J. ~I :_r- ,~.,.1;J~I ~ J. ~I :,r- ,~_µ1_r.>JI1..iA '5JJJ
inheritance of the ninth from the sons of Husain Ibn Ali will be divided during
~I ~i ~i j 41~ ~ ~ ~L :JLl ~l_rJI
..
Lb. ~i 0-S' ,~1
.. ..
his lifetime?"
This report is narrated by Talakbari from Hasan bin Muhammad Nahwandi .o.l:.o .?~J ... ~µ1
froil! Hasan bin Ja'far bin Muslim Hanafi from Abi Hamid Muraghi that he
said: I asked Hakima binte Muhammad, sister of Abu Muhammad Hasan Askari 4-ollill -l·-w-c JJ :.U ..UJ 0::> i~I ~ ~ i/.j Jj 0-4 ~IJ)I ~..IA; JiJ - '~V
and she replied to me as above.
· 197- .Previously it was narrated that Imam Hasan Askari (a.s) remarked at the .~;JI ot-..J ~~I oJJ.i IJiJ ~ .~11.lA I~ 0~ r+i
birth of the Master of Affair: The oppressors presumed that they would kill me
and cut off this blessed progeny. So how did th'.~Y witness the might of Allah?" ~ ·~ J. J.it.JI :f' '~~~I~ J. ~I :f' ,~~ J. ~ '5JJJ - '~A
Then he named him Muammal (one in whom hopes rest).
198~ Narrated Muhammad bin Yaqub from Husain bin Muhammad Ashari from
Mualla Ibn Muhammad from Ahmad bin Muhammad that: When Zubairi was ' .
~4lll o;..W '-51; ~ .~ ~ v-)J ~ ~j t"j .4SlJ.Ji ~.J ~I~ '-5?1
.

killed, a letter came from Imam Hasan Askari (a.s) as follows: "This is the
punishment of one who attributes lies to Allah, the Exalted, with respect to His
close friends. He presumed that he would kill me while I do not have an .~LoJ ~J ~SI~ ot-..J JJJ .J JJJJ
offspring. So how did he witness the might of Allah?" He sired a son and
named him Muhammad. This was in the year two hundred and fifty-six. ci::JL rY- ~ill~ :\JLJI ~ ~ './-~ ~ :Jt; ~~I ~Li\ y.i - ,~~
199- It is narrated from Abu Hashim Ja' fari that he said: I said to Imam Hasan
Askari (a.s), "Your majesty prohibits me from asking you, would you give me
0..L> 0µ :~ '~ :Jts ~JJJ l.!ll ~ ~~ ~ :~ ,J-i :Jts ~l.!llLi 0i J J 0~t:;
permission to inquire from you?" He said: "Ask.·:
.~..w4 :Jw ~~ JLi ~t; ~..t.>
I asked: "My master, do you have a son?" He said: "Yes." I said: "If something
happens, where should I inquire about him?" He said: "In Medina." · :Ju \JLJI ~ J_~ ~j i~l>. J 'i~l:>JI r-.:-; :_r wJ ~ ~ ~ ~ '5JJ~ - · Y• •
200- Muhammad Ibn Yaqub Kulaini has directly narrated from Nasim, · I

maidservant of Imam Hasan Askari (a.s) that she said: "When I came to him on I.!.! o> .)'!. :Jlii .o~ ~ .6.- 0 Jl:J ~ o..U y ·~ i~I ~ 0Lo)1 ~~ ~ ..:..J>.~
the tenth night after his birth and sneezed in his presence, the Master of the; Age
(a.s) said, 'May Allah have mercy on you.' I became very happy; he said, 'May
I not give you glad tidings about sneezing?' I said: 'Please tlo.' He said: 'It is
protection from death for three days."
I ,
 Kitab al-Ghaibah
287

'
J,~i~,J~J,~i~,.i....,j~,LS
••
-'I~ ·..,Jll~ -..f. ~ l.SJ.)J - ~'
• ~ ..r--, 1...1• •
. · I -
I '

WW . • I 1• I · JlJ ... t
286 Book of Occultation t ~ ,)•' i.Jl...-.JI ~~I· ..Y ~I• :.r- 44:> ':1-j Jo ~L... ~ 4~1 Jos.
1

201- It is narrated from Muhammad bin Abdullah bin Ja'far Himyari from his .~WI ~l)u ~~IJ ~J ~ ~~~i
•
father from Ahmad bin Hilal from Umayyah bin Ali Qaisi from Salim biN Abi ~Ju JAi :r ~)~\Ml~ v. t-p ~ 40~1:...,~ ~~Jo·~ L>JJJ - y. r
Hayya. from Imam Ja'far Sadiq (a.s) that he said: "When three names, 01 ._...i:. • •~ ..Ll ...1 'I . I - . • •
.r: 0-'° is' 'i-7'--J ~~,-..JI • • ~)J,~rl J
"':? • __,,\.i · r • ··1 .·J1:- 1
Muhammad, Ali, and Hasan come in consecution, their fourth is the Qaim (a.s)." • ~ 0-4 ~ l.ll - o~ -

202- It is narrated from Muhammad bin Yaqub through his chains from Zau bin ·,....;
I
.~')U ~ ..i...JI :Ju~
I
~i.!.LIL> u_s
•
~~ L" ''J J':-l.ll • . 1 • • ,•
~~ ~~
, 1~
l.M!il
•••
41...-1~~1
t ·
Ali Ijli from a man of Fars (whom he named), whom I heard saying: "I reached ~ YJ:~ ~~.,uj ~.lJI ~ :~ JL9 ~.~i ~ "L.;J J~J:.J'° ~~ ~ ~L
Surra Man Raa and came to the house of Abu Muhammad (a.s). Before I could
seek permission to enter, the Imam called me from inside. I entered and greeted :.r4 ~ly-JI ~ ~_;:.;.i u J¥' ~ i..GJI L )J.ll ~ ~ :Jli .,;1..UI r..:Ju :JlS 4~..l>
him. He asked me: How are you? Then he told me to sit and inquired about the - .J~ )1 )~ i.s90l5'1.;10.;1 ~ ~ J>-~i ~, 4Jy-ll
well being of my family. Then he said: How do you happen to come here? I
lc_.r:J• ~ ~.!..la.~.4 :~l~L;J ~I~ "45'.r- ~-~ ,; ,J~ )1 )~ ~ Y.J L. Y.. ~ ~J.9
said: I came to serve you. He said: Then stay here only. I began to live in his
j->.)I :~l~Li ~ • • I"..:._ 'I"
house with the servants. One day I returned from the market after buying . • • . I
4 L..:..
~ "':?
t., _,;.I·-- a..i b-
~ .J . '-:?
..l&o -
~ .;>J ·v--~ :lJ r._.r-. 'I ~I~
' ·
necessary things. As I was entering, the Imam called me out to stop where I ~I iJW- ~.,:.a :.;(; '~ w µ 1 :LgJ Jw '~) ~J~l LS~Li :. ,~..1.9
was; that neither should I go out nor come in. Then a maid came out carrying ·Ju; . . . r
something wrapped in a cloth. Then the Imam called me and also called the · '.)~~ ~ .r2>-I tJ,j r J14 :J° ~t; _r:;, lj~ 4~ ~· ~ 4~ _,JI~
maid. When she came back, he told her: Reveal that which you have in your ·rJW1~ ~ y.i ~ c..i> dl.; ~ ~i) w ,~ ~ri ~ .~t.p 1~
arms. When she removed the cloth, I saw a beautiful child in her arms. I saw
his belly on which there was a line of hair from the chest to the navel. The hair ·~ :Jl9 ~~I :r J J..lA.i d' f :u-)lLI ~:~Jo 1-y-; Jw
was green and not black. The Imam said: This is your Master (after me). Then .~ o~ (':) :Jlii ~~j J~ f :"_,...aJ d.o :~J.:.JI JL;
he told the maid to take him away. After that I did not see the child till the
Imam (a.s) passed away. .:i..:..... u:?-J ~J.:>.1 )-Li; ~J :Ji1 ~ y.iJ ~ y.i Jl9
IL ·Ju .
~. i-7'--JI ~ ~ y.I ~I) :Jl.9 ~jly. ~I J_rS- if' ,~L:....i~l l~J - y •r'
1 ... 1 , • • *
Zau bin Ali says: I asked this Persian: What was the age of the Qaim at that · J
time? He replied: Two years. Abdi says: I asked Zau bin Ali: What would be
his age today? He replied: Fourteen years. Abu Ali and Abi Abdullah say: At ·~~ ;r ~l..p
this time his age must be twenty-omi years." ~I~~ JUI~'~}I Jo ~I Jo ~ ~
. . . ,~ 15.i Joi i.j _r.>-lJ - y. t
203- From the same chains of narrators, it is narrated from Amr Ahwazi that he j..:1 ~1 ~ :..::Jl! LP )I~ Jo~~~ if ,~~I Jil ~ 15.i ~ ,~1
said: Abu Muhammad (a.s) showed me his son and said: "This is your master
after me."
~I •W 4 :Jl9J 0~ 0-° ~I ~ ~1 Lo J :.r.:->J ~ ~ ii.JI ~ ~
204- Ibn Abil Jayyid has narrated from Muhammad bin Hasan bin Walid from . ~ ~a_.L;. ~ Jos. ~ J ~Yo .!l.r':'" ~Jr JI~µ·~.);..$. .!l;lla.91 U:lJI
Saffar, Muhammad bin Hasan Qummi from Abi Abdullah Mutahhari from
·(.$~
Hakima binte Muhammad bin Ali Reza that she said: "In the year two hundred
and fifty-five at ~id-Shaban, Imam Hasan Askari (a.s) sent for me saying, · ~ ?L....i :.r4 ~ _;>- J ~ ~~ ..::.i.1>.iJ ..l:,..L..'.:i JJr d.IJJ ~I~:~ -..::Jl!
"Aunt, end your fast (Iftar) with me tonight, for Allah, the Glorious, will make ~:~Jy>-a.;_)~J' 0 )~~i.s9._rJ~~J'i)UI~·~
• • IS- lJI.~
* *'I
you happy through His favorite (Wali) and His Proof (Hujjah) on His creation
and my heir after me." This made me so very happy. I put on my garments and 4:k ~J~) ~ ~ ~ ~ UJ.')~ ·:r.JN' ;r :Jl! ~y. :.r-o ~I!~~~ .!.11..J.9
left at once and reached him at his house. He was sitting in the yard and his •
.:.r'r- .,,.;s:. ) I
concubines were about him. I said: "May I be your ransom, 0 my Master, from
whom would the successor be born?" He said: "From Susan." I ran my eyes
over them and did not see any girl with any sign of pregnancy, except Susan.
 (T"Y'J Lil ufaLl 40..LJWL; ..:....;i o_,..>~I ~L!..JIJ 1.-;-',;..JI ~ 0i w; :~ ~lj
288 Book of Occultation
~ ~y,i ~~J ~ o~ J) r-li 4c" la.ii.· ... \~ op u~ 4..b-\J ~ ~ ~4J
After I prayed the Isha prayers, I brought the meal and Susan and I ended the
,o~ U:l J5 ~ i _,..;i ~ ~jJ\ ~)I~~ iJUI ~ .i.1!1 JJ ri :r \JUI
fast. Arranging her and myself in one room, I fell asleep for a short while and
then' wpke up. I was constantly thinking about the promise of Imam Hasan (~.;>-J) (U.j) ~.ri-J ~) ~Y" ~} 4))1 Ji~~ J:lll o~ c" ),a;
Askari (a.s) with regard to the Wali of Allah.
I got up before the regular time I would wake up every night for prayers. I ~I Lii ~~~}').,_II ~1 ~J Jlll o~ ~ u~l>- r4~~)1 ~iJ
performed the midnight prayers and when I reached the Watr prayers (last part), ~ ~i ~ J ~ d!.11 ~ j>-1..ci 4~ ..l9 JJ~I ~4 I~~~~~~} (..l9)
Susan rose suddenly and went out and made her ablution with great attention and
piety. Then she came back and prayed the midnight prayers and reached Watr. It Jil "w ~! ~tJ J.i ~WI r'14 ~ls'J .p '1 :~~if ~l~l:.j 'i')LJI ~
occurred to me that dawn has neared and I rose up to check it. The first dawn had
risen. Doubts entered my heart with regard to the promise of Imam Hasan Askari .JW
(a.s). He called me from his room, "Aunt, do not have doubts. It is almost as if
you are witnessing the event at this hour and seeing him, God willing."
~I ~l ~JJ '~ ~ e_J ~J i')LJI ~ ~ ~i if ~ ..~l.9:~~li
Lady Hakima says: I felt embarrassed from Imam Hasan Askari (a.s), because ~~
. :..::..JA.9 ~I'-:-'~-~ 4)l! U.} ~ .;>-J oYL.all ~ J.9 <..?'I~~~
. t;iJ
of the doubts that had occurred to me. I returned to the room feeling ashamed. , " I " "
Suddenly Susan finished her prayers and came out frightened. I met her at the ~ ~~ ~:~L9.IJ:_..t,;, lrl J..:.:-':J ~!·W. ~ ~:~l9 ~~ ~ ~(~IJ)~I
door and said: "My parents be your ransom, do you feel anything?" She said:
"Yes, 0 aunt. I feel a great happening." I said to her, "May you have no fears,
if Allah wills." I took a pillow and threw it at the center of the room and sat her ~" ~" " "
4-il ~I~ o~..U. ;~ 0rs-J ~ Js- c ,a_;;; ,o~~_,u olyJI if ol~I JJtij ~
on it. I sat in a position with respect to her in which a woman sits with another
for the purpose of delivery. She seized my hand and squeezed it very hard. .o.J..:.:-~ ~)':JI~~ .&1 ul}..o ~I Jy, t;\ I~~'~ u PJ U~J
Then she groaned once and recited Kalimah. I lookecl beneath her, and there I " " ./ '
~ ~ y.I ~1.~w ,~ t_J~ ~ _i:.: _y. 1~µ ,~~ ~ ~1.9 ~ 0.1>-l.9
- __

was in the presence of the Wali of Allah, bliss of Allah be for him, who was
touching the earth with his forehead, palms of hands, knees, and toes. I held · • • •
him from his shoulders and sat him on my lap. He was clean and without any ~ ~ ~ 4.iW (..,..>IJ .JJb ,~ ~1.9 ·0~ #Li~ .w 4 :\')LJI
need of any attention.
Imam Hasan Askari (a.s) called, "O aunt, bring my son to me." I carried him to
,jJ <.>_,::....1.9 4($.r-JI ~I)~ ~IJ ~~I~ (<l:>-~1) I- " '
r ~ ~ ~ . <l:>-~I r 4~
/". • "

his father, who took him and brought out his tongue and touched it against the ~~I ~J ~~1.9 .Jil oJ~ J.-lijl ··0 4 :.J Jl9J ~jJ ~ o~ ~ ,L.J~ .ji\
eyes of the baby, who opened his eyes. He then put his tongue into the blessed
baby's mouth that sucked on it. He then put it into his ears. He sat him on his ~ ::_,.:~ ~j ~)).~:,_JI
,,,. ..,.
~)I JI ~~ :~IJ ~ )10~1 ~ i')LJI
,,... ,,,.. ~ ,,,,
"£ ,.. 1 ,,,, ,,,, "£
right palm. The Wali of Allah sat straight. Imam Hasan Askari (a.s) touched his • ·~ ;.~J
i,,11 ,,J 0

~: ( .;· ,. r-ti ~; ~1 ·~;

,,,. .,.,, .-!.

· • '11
,,J 0

· 1 •• "3·· .. 1;.~;jJI
.}. :;

head and said, "My dear son, speak with the power of Allah." The Wali of rJ"·•J '11
,
~
.. ;,,r:,J
,,,.
,,- \T--.-J ; \T--.-J ~J
,,,,,.
~ _JA.';
...
Allah sought refuge of Allah from the cursed Satan and began: "In the name of ' ~' J~J ~ ~J ·k~J~~ 1;tS- ~ rr~ ~~A; ~~lAj ~Y-°A ~;;
Allah, the Beneficent, the Merciful. And We desired to bestow a favor upon
those who were deemed weak in the land, and to make them the Imams. and to l..L.>\J .. ·<i')L...JI ~) ~'11J ~j.JI .r.4j ~J <r-LJ JiJ ~JI~)
make them the heirs. And to grant them power in the land, and to make Firon
and Haman and their hosts see from them what they feared." (28:5-6) And may ~ 4-4j J! ~JJ .w 4 :Jt.;_, i')LJI ~ ~ y,i ~JL:; .~i Jl ~I? l..b-IJ
Allah bless His Messenger and Amirul Momineen (a.s)."
He mentioned the Imams one after the other until he r'eached his father.
Then Imam Hasan Askari (a.s) gave him to me and said: "O Aunt, return him to
 Kitab al-Ghaibah
291

290 Book of Occultatiori

his mother, so her heart may rejoice and may she grieve not and that she may
know that the promise of Allah is true, but the majority of the people do not
know." •122
I returned him to his mother while the second dawn had brightened. I
performed the Morning (Fajr) prayers and then said my post prayers devotions
until sunrise. I bid Imam Hasan Askari (a.s) farewell and returned to my house.
After three days passed, I became anxious to see the Wali of Allah. I went to
them and started with the room where Susan was. I did not see any trace, nor
heard any mention. I did not want to ask, so I came to Imam Hasan Askari (a.s).
I felt bashful to begin the conversation with him by asking him.
So, he began and said: "Aunt, he is in the protection of Allah, His, safeguard,
His curtain and His eye, until Allah gives him permission. So when Allah hides
my person arn;l transfers me, and you see my Shia disputing, inform the reliable
ones of them. This must remain with you and them as a secret, for Allah hides
His Wali. Allah hides him from His creation and veils him from His servants.
No one will see him until Jibraeel (a.s) offers him his mount, in order that Allah
may fulfill the enterprise that must be fulfilled. "123
205- Musa bin Muhammad bin ·Ja'far said: Hakima binte Imam Jawad (a.s)
narrated a tradition similar to the above, except with the difference that she
said: Abu Muhammad (a.s) said: 0 Aunt, come on the seventh day. So when it
was morning, I came to greet Abu Muhammad (a.s). I raised the curtain to see
my lord and master, but was unable to find him. I asked the Imam: My dear,
may I be your ransom, where is my master? Imam (a.s) replied: Aunt dear, I
have entrusted him to one whom the mother of Musa (a.s) had.
On the seventh day, I came to the Imam, greeted him and took a seat. Imam
(a.s) said: Bring my son. So they brought my lord and master wrapped in a
yellow cloth. Then the Imam did the same with him, which is mentioned in the
above report. After that he placed his tongue in the mouth of the child as if
feeding milk or honey. After that he said: Speak up, my son.
And His Eminence [the twelfth Imam] said: I testify that there is no god, except
Allah and then he invoked blessings on Muhammad and the Holy Imams (a.s)
one by one till his father. Then he recited the following verse: "And We desired
to bestow a favor upon those who were deemed weak in the land, and to make
them the Imams, and to make them the heirs, and to grant them power in the
land, and to make Firon and Hamc:.n and their hosts see from them what they
I

feared." (28:5-6)
206- Ahmad bin Ali Raazi has narrated from Muhammad bin Ali from Ali bin
Sarni bin Banan from Muhammad bin Ali bin Abil Dari from Ahmad bin
Muhammad from Ahmad bin Abdullah from Ahmad bin Ruh Ahwazi from
---------------~~=
- -~~~~
----~-
= - ~======~=-- ..,, ... .._ _ _ "'4..&. '--".1.&\.A...Ll.JUJ.1.

292 Book of Occultation

Muhammad bin Ibrahim from Hakima the like of the previous tradition,
hqwever, with this difference that she says: "Imam Hasan Askari (a.s) sent for ,
me dn the night of mid-Ramadan of the year two hundred and fifty-five.'' "I
said to him, 0 son of Allah's Messenger, who is his mother? He said: Na~jis. "
"When it was the third day, my anxiety for the Wali of Allah intensified. So I
brought them a repast and began with the room where the slave girl was. There
she was sitting like a woman who has delivered a child. She was wearing
yellow clothes and her head was wrapped. I greeted her and looked at the side
of the room. There was a cradle of a baby covered by green sheets. I turned to
the cradle and removed the sheets and saw the Wali of Allah sleeping on his
back, neither fastened nor tied. He opened his eyes and began laughing and
calling me with his finger. I held him and brought him near my mouth to kiss. I .~..bJI
smelt such a fragrance from him that I had never smelt a better one. Imam
•~ (J-5 .~.J" rj ~,_,::...I \? .UI &,_,.::.f '0 ~ :J ~ Y'J .:.. d J L:; ~ :-cit;
Hasan Askari (a.s) called, 'Aunt, come and bring my young man to me.' I took
,),.,_l_,.JI l.lA • . ·<1 .. ' "
him to his father. He said to him, my son, speak ... " .;:> ~ J ·~ 4 ~I Jl 4-tJJ :JuJ .o).~J 4A:,SJ o_f-1; JI~,)
Then the saying of the Wali of Allah is narrated and then she says, "I took him .?~J "· ~~JJ .i....i ~~ .~j ul.;S:JI ;.____L, .
~
~ 1-4>i A. •
~ ~.r?"-'
.. " 1. L
~J '~
from his father while he was saying, 'My dear son, I entrust you to the one mother • t..>--

of Musa entrusted. Be in the comfort of Allah, His safeguard, protection and His .c_r:.T J! ~..bJI
company.' He said: 'Return him to his mother, aunt, and hide the news of this baby
and don't inform anyone till the time arrives.' I brought him to his mother and bid ~cf' '~ 1 ~J>. :Jli ~)"j 0-! ~cf''~ 0-! ~cf' '~jl)I ~ 0-! -4>-f
them farewell." Then the tradition continues like the previous one.
.dl~ -~ ~cf' ,J~ 0-! ~ ~
207- Narrated to me Muhammad bin Ali bin Bilal from Hakima an identical
u.;S'~J ~~11-4, ~..L> ~ 0i t~I c:r ~~cf' <.S.;>f ~IJJ ~J-- y ; y
tradition. In another narration on the authority of a number of great scholars, it . ..
says that Lady Hakima narrated this narrative and mentioned that it was the ~GI I~}.! :4J} u-1! ~~I ~t...., J '~) .i..oi 0iJ 0~ c:r i-A·.4·11ti:J0l5"'4-if
night of mid-Shaban and that his mother was Narjis. The narrative ·continues
like the previous one until her saying, "There I was, sensing my Master and ~~cf' ~-~..:.5~.L01 ~li21 ·~ 4 :J~ Y'J i~I ~ ~ ~j ~y.4:J <.S~
hearing the voice of Imam Hasan Askari (a.s) as he was saying, '0 my aunt,
bring my son to me.' ;,;..AjJ ;,;...;Ji :4~ "-:'P.,. ~l'I ~IJ.i ,)>-J ,,~~ ._,;,Jl'l l~il-. ~L..; ,;~
So I removed the curtains from my Master, and there he was, prostrating, .~u;j ~tS- ~91 t>1 ~91
touching the earth through his forehead, palms, knees and toes. On his right
forearm it was written: "The truth has come and the falsehood has vanished; ... ijWI ~ ~ ~j u-1! ~J ~~ ~ ~ ~ ~Jfa 6,j~_; J!,,.t·~~.a..9
I. ~ ' .. •
surely falsehood is a vanishing (thing)." (17:81) ;-::-41 ~~I; -clll J_,....,J I~ ~jJ .Jil 'Jj .UJ 'J ~j ~j :"1j Jl ~..bJI IJ)""~J
I pulled him to myself and found him pure and clean. He did not need any sort
of attention. I wrapped him in a sheet and carried him to Imam Hasan Askari c)J~ .wl;JJ\/ G;.,J '~ ~! t. 0i J! ~~J\/1 ;.,u1 ~ J.k ~ r-7 .~ ~J.Ji
(a.s) . They have mentioned the narrative the same way until his saying, "I bear
witness that a god other than Allah is not and Muhammad is the Messenger of
Allah and that Ali is rightfully Amirul Momineen (a.s)." Then he mentioned the
Imams one by one until himself. He prayed for the relief of his devotees at his
hands. Then he stopped.
 Kitab al-Ghaibah
295
"

:~· ~'} ~ ''-:fo~) ~ ~~l$' i')LJI ~ ~, _,j ,'..w 1 • ,,J '"• • t1~
294 Book of Occultation ":?' i.,.,; •• ...; ~ l... J r-' .~\» J
'-°~~..WI IJ_?~ ~ . , . l:..oJ ~ J.>j ,jA 4.r o..l>i :JI.ii ~t..s'J-"4 ~j •t,,SJ.:.,.i 4
She says: "Then something like a veil was erected between me and Imam Hasan
Askari (a.s) and I did not see my Master. I said to Imam Hasan Askari (a.s), l,.....>-L.aJI
• li'l...,;1.4 I~ •l.9 i')LJI .t..1:. ~
I - .
4.s! ·1 L-_ •. I • I • ·1 ..Lit.,- • ,,..... -• I I
• • . ~ ~~ ~ . Y.. ~) . wI.:) I'-"·4::S
I'..
J~jJ
'My Master, where is my lord?' He said: 'Someone who is worthier than you
w• ~-Y. j Jl4.9 ·~ '·" . .·, o:•t"
0-"° ~ ~ lJ ~ J 0-° ~I ~ J JI
• •
•)..UI ~ ~ r.li
and us took him."
Then they have mentioned the whole narration and added: Forty days later, I ..JJ c>) L. 0 _,...i :r' c>) '\$..I:- :..:.i;; ·~J f Ji .fa- ~~I >).,.JI Ii: :i-'.>\...JI
came to Imam Hasan Askari (a.s) and there was our Master, the Patron. He was
walking about the house. I had ;.1ever seen a face more beautiful than his, nor 8 L.i i ~I i.) ~ W'JI ~~ Ui ~ LAi ,_ ~ L 'J'~ .· f1 • •
• ~-- •· 1-'J~·~Y..W~J 1
heard any tongue more eloquent than his. Imam Hasan Askari (a.s) said: ~'This
is the baby who is dignified before Allah, the Glorified." I said: "My Master, I ·~.r~IJ ~jJ ~ ..::.-.4.9 ~WI~ U_r.S.
see him in this condition and he is only forty days old." He smiled and said: ,t_.,,, ~ : JL.i.i fl:\/ y J..J L. :i '.>\..JI ~ ..t..'.._. <,/- y ..:.i;; " ) ~ ,.; ..LU;J ::.,..,_ r-l
"My aunt, don't you kriow that we Imams grow in a day to the extent that
•
·~-"4 i' ~.)~I t..s.lll O~.)~I
others grow in a year." I arose and kissed his forehead and returned. Then I
came back and sought him, but did not see him. I asked Imam Hasan Askari . -
(a.s), "What have you done to our Master?" He said: "Aunt, we have entrusted
-:;. -4>! ~J.>- :Jli ~_?j 0-! ~ :f' '~-:;. ~ :f' ''-:fojl)I ~ 0-! -4>i - Y•A

him to the one mother of Musa entrusted." yJ ill.> ~ i '.>I-JI ~ ..:.,,,JI .}>y ..,._...:JI Cf' ~ t,.~ iJ ts"J ,~lSJI , JI> J. J'.ll;
208- It is narrated from Ahmad bin Ali Raazi from Muhammad bin Ali from
Hanzala bin Zakariya that he said: "Ahmad bin Bilal bin Dawood, the scribe, ill - ~ l$ - J_,...Q.; ,Jl_rJI JAi c1 ~ ~ ~ o~y ~ J ~J..,.:, .Jl5'J ,~
who was a Sunni and a Nasibi, having contempt to Ahle Bayt, which he did not •• !'ao· ... l; ,;}> t!'Y o~!J ~ 0i Ji~ J9~i.; '°"! .!l_r.>i 'jJ °"! r )J .::> '-5~
hide, narrated this to me. He was my friend and would express his affection to • i.....: •

me, as it is in the spirit of the people of Iraq. He would say every time he met me, ~I ~ - W )1 :-!I)~ I ~t.i.i , riJ :-o Li , •. ,..-- 'J' "'. . ~ wl
. • '\.':JL.iJ
.. 1•
• v · - i..r. I.,;' v ~ JJ- 1.-1~ • ~ '°"! ~~ ~
"I have news for you to rejoice, but I will not give it to you." I would pretend to
care less until one day we were brought together at a secluded spot. With much ~ ~ '~_r.?J U:J_;..j J! ~_,b l_,.A~ ~ ~ -i'.LJI ~~~~I~
fervor, I asked him to tell me about what news he had. He said: Our houses were
at Samarrah, facing the house of Ibn Reza, (meaning the house of Imam Hasan
. lj~ Yj .j41)J J--i ,:r ci.6:.. ,:r ~ w..W .::..5 ..uJ 4=:JIJ ~ <4,,l) ~)I J
Askari (a.s). For a very long time, I stayed away from the locality, going to dJJSJ ~.1.SJI ~ '14.:SL.p oJ~ JJ'll c-
~ 0-°. ..::...ilS'J ,~ ~. 1.1
't"...,; ~J 1.-1
.~ 1 •• •

Qazwin and other cities. Then destiny brought me back to Samarrah. When I
returned, .I saw that I had lost all whom I had left behind from my family and .)..UI ~ ~ l:.l u~lya
relatives, except an old woman who had raised me and she had a daughter.
~ Ji.J ~lr:W'jl ~ ~ :oj~I ~w '(J.fJI ~f' r-7 Lo~i ~~ ~~
She was of the original disposition, veiling, protective and did not kn.ow lying.
Also there were some of our cousins who had stayed at the _house. I s·tay.edwith 0lSJ ·~~.J' J! ~j 0i ~):~~I~~~~ .d~ c_).:J Li~ r-'~ ~liloj
them for some days and then decided to leave. The old woman said: "Why da
you make haste to return after such a long absence? Stay with us, so we .may G ~ jj Ji~ .D_~i '~ ~ :~w ,4.S?' i ..J Ji 0~ 0-° ~I~ (J~ u--lll
take the pleasure of your stay." I said to her in jest, "I want to go to JS.erbala."
This was a season when great man:)i'·peQple were le.aving either for mid-Shab
- ~~ 0-4 ~J? ~ ~~ - ~jJ ~ ~J.>-i ~~,~~I ~J ~ ~~ Jj ~.f'~
or the day of Arafa.
:~
"I seek refuge of Allah for you, my son, to blaspheme through this talk
ridicule." She said: "I am going to tell you what I have seen. This happened two J>~ ~l ,t~IJ Wl:.ll ~ l.iiJ ~I
. ~J ~J.11 ...... :IL W~ u..l IL ~· u
·...,I,_.)/"'. "
..
years after you left us. I was in this house, sleeping n~ar the main entry h
My daughter was with me. I was in a condition somewhere between sleep a - - ---
 Kitab al-Ghaibah
297

~ .D.r-4 ~ ~u1 ~ ,4,;jU ~ :Jlii ,w1)1 J. " l,,..)l.!ll

. -
~
"
4> -'I . 1~
. y i.J->' i..r;-J
296 Book of Occultation
·~~ 'JJ 4A.o ~~JJI if~ j\.9 ,01~1
wakefulness, when entered a man of handsome face, clean clothes, fragrant
i.:..ii)J .Jll u_?' ..li .'J :~Lii ~~I J>-~ ~~ ~~ ~ :t+J i.:.J;J ~I ~~l:.i ..::_.s,~
smell and said: So and so, someone will come at this hour to you to call you to
your neighbor. Do not refuse to go with him and don't be scared. ~I J.>.J.: r~J :~w ~4
. ~ J ..::...S,).9 ,oj .i
T ~
l~A J Jl.9J ~·. i..r;-1~)1 ,.bJ• ·~J
.. .. •
• ·
I was afraid and called out to my daughter, 'Did you notice someone entering •
·~J ul)j ·~ _;; 'JJ .Ji!'~)"~ts <~i)
the house?' She said: 'No.' I called Allah to my heart and recited some verses
and wen't to sleep. The same man came again and repeated what he had said ~WI ~J -Dy-.J.: ~ ..!J,.4- J...i ,a..;j\.9 ~ :Jl.9J ~)I,.~ a!ll:JI <ti:lll) ~ 0l5' w;
earlier. I cried out to my daughter. She said: 'No one came. Remember Allah
and don't be scared.' I recited some verses and went to sleep again. Then it ·~t.;.; 'JJ ~I :Ju; ~l..iA if :i.:.JtJ ~L:JI ,.IJJ ~ ~L:JI J~ ~ ......J .4A.o ~~ts
happened the third time; the man came and said: So and so, the one who is ~bJ 01~1 ~ d.:11 c:_~ :Ju; JU!~ i~I.> I~~ ~L:JI ~J 4-4% ~_,..;
calling you is here and is knocking the door. Go with him.'
1

I heard the knock and went to the door. 'Who is this?' I asked. 'Open and fear .LJ o~J..L:...o J~ 1~µ ,l+'_ri uiJ )..UI ~~iJ o,.JW4 l.S""iJ ~J ·ui>~l9 ,4 .
" "
not,' someone said. I recognized his word and opened the door. It was a servant J-lkJI ~..L>.i ..Li ;;iyl l~!J ~..u ~ _;, i~w1 ,,._; J ,JIA..!JI ~~ti
l... .r • . .
1~ 1..u1
i..r:- JJ J
in a lower garment sheet on him. He said: 'A neighbor needs you for a very
important matter. Please come.' He covered my head with the sheet and took me ·Wi° \+its" 4A.6=- a~l.9 ai_,.1J
to the house, which r knew. There were sets of curtains fixed in the middle. A r

man was seated on the side of the curtains. The servant gestUred to me with his ..bA.- ~~)I! ~IS" W ~ '-: ~~ ~ ~~ ~9 ~ ~ 4.?·:_.; :ai.,,.JI ~w
eye and I entered. There was a woman in labor and another lady was behind her
as if she was delivering her. The woman asked: 'Would you help us in this?'
~)I _r.:i Jli:JI -...'.9_;1 if ~jJ ~ _r=.iJ !i~ i~ :~J ~ ~ dJ..i>.ls i~
I helped them in the delivery. It was but a moment that a boy was born. I held Uw ~ 0-4 d..i.Jl9 ~ Jj i~' J! ~ J u~~J W9 ·~)I :J J:.4! ,~WI
" "
him and shouted, 'It is a boy! It is a boy!' I put my head out from the side of
the curtains, to give glad tiding to the man seated there. 'Don't shout,' someone
)..Lll ~ ~ _r=.iJ o,.JW~ ~jJ ~J ~~ i~l:>JI ..1>-iJ ·~ 'J :o~\A.11 ;;i.,JI ,j
• •
said. When I returned inside, the boy was not in my hands. The woman who .IJ>.I ~IJ ~'-?~)I :(J) JliJ or" ~JUJ '-?)~ J! ~~JJ
was seated told me, 'Don't shout.'
The servant took my hand and wrapped my head with the sheet and took me out j...> :l+:]LJ 4-:+,.; \; ( ~) W~ ~IJ -:..,,JI 1..L.. .,.; .,;-1; j! ~JJ Jl..UI ~J;
of the house. He took me to my house and gave me a bag and said: 'Don't tell
~Li~ o~ l+,:9 l~!J ~}I~~~ o~I ~J ,)! :~w ~,,r .>=':"JJ r...?:"Jfa. ~
anyone of what you saw.' I entered the house and returned to my bed. My " "
daughter was still sleeping. Waking her up, I asked, 'Did you see me going out ,..;-+JI J.;.. ~ i~l 1..4, ~ W ..::._;}I IL ~ ll! IJ>.i I~ u _r.>i LoJ d~~
and coming back?' She replied: 'No.' I opened the bag at that hour and there
were ten dinars in it. I have not told this to anyone until today when you spoke .J> .i,;y..l:, Lo JS"J ,aj?J ui..;. ~ J f' lui ..L:&- i .,A.JI ,.'J~ 0 ~ ,~ 1.il.Q..!. l d:; ..bJ
these words derisively. I narrated this to you to commiserate over you, for these
people (Ahle Bayt) have a lofty status and high position before Allah, the ~ ~j ~i .r.f- ~}I :f' ~Li r-1J ,.jiJIJ 4:..r-Jl J! ci.r"J t+J.,,r0-4 ~:Jl.9
Glorified, and everything they pray for is fulfilled." - • •
~ _r.>-1 ..:._9J ~ \SIJ iJ° .r- J! ~ JJ ~LoJ i:.r.:-> J ~ 4..:...i ~ ~· q ~j
I was astonished by her narrative, but passed on with ridicule and jest. I did not
ask her of its time; however, I know for sure that I had left them in two hundred .~J...a.9 W 0k:L 0! Jll..l:f' oJUJ ~ ~LoJ ~WJ \SJ>.! 4..:...i,.; y:>JI I~ oj~I
and fifty and some odd year and returned to Samarrah in two hundred and
eighty-one. The time when the old woman narrated this to me was during the
.~11..iA ( ~) ~ ~ i_i> -4>i 0! _,AlWI ~).111/-4 u y-..U :~ Jl.9
ministry of Ubaidullah bin Sulaiman. ·
Hanzala, the narrator of this ~eport says: I called Abul Faraj Muzaffar bin
Ahmad and he also heard this story with me.
 Kitab al-Ghaibah 299

" ·~"~I :Ju ·~~1,;....:,;. Lr. JI!~ if d.~~i ~if·~~ Lr.~ - y,~
298 Book of Occultation
.JLi 0 i J b.-! Lr. -4> i ~~ ~.)"".);,'i I .AA,. 1
.. Lr. J ~ ! Lr. -4> i ~ Jrs- y. i ~ IJ
209- Muhammad Ibn Yaqub narrates from some of our associates from
Abdullah Ibn Ja'far Himyari, saying, I and Shaykh Abu Amr were with Ahmad 0i "4) ~ ;~ t;i ~ J ~~ :r- ~Li 0i ..\:.J'1 ~! •J.rs- ~i ~ :J ~.~I cf'
Ibn ·Ishaq Ashari Qummi. Ahmad Ibn Ishaq made a gesture to me to ask him •
~J~ L~I ~ 0l5' 1~1 ':11~,:r~':l~J':ll0i i.$:.:JJ <.S:,~l 0~ .~~L i
about ·the successor. So, I asked him, "O Abu Amr, I want to ask you a
o 't .J. c,... o o _ ""' * o .J. ""' ~ o,,,,,,. .... o
" -
question; however, I am not unsure about what I want to ask you, for my faith 0 ""' .J.

and my belief is that the earth does not remain without a Divine Proof (Hujjah), JI H ~ ~I ":fa fl ~~! u ~~ ~ r-l9 :~.fl!~~ J.l&.J ~I c!_J ~Y..
unless it is forty days prior to Judgment Day. And when that happens, the
\.,_A; ~..UI ~J J-:-J y; JI Jl.> (;.r) JI~ iliJl; ~.i_;;;. lf;~! ~ :.. :-- S
Divine Proof (Hujjah) is raised up and the door of repentance is shut. And it
"' "' ' "' "
will not benefit any soul has it not already believed and earned good in its ~~ ~I ~J J~ \~I ~ ~1.r.1 ~µ .~ .)bjl ~I ~j ;.fJJ .~~I ~
belief.124 They· are the wicked of God's creation and they are the ones that
Judgment Day shall stand against them. .~~ y~b.J ~:, -~:Ju~~; ~:,i :Ju~ ~,,JI~ ~
However, I desire to increase my certitude, as Ibrahim (a.s) asked his Lord to
show him how He brings the dead back to life. He said: 'Do you believe not? :JuJ i":>WI ~ µ1 ~Lp ~I ~i JL 4,jj J~! j! J...:>.i J>. y.i ~_r.>-i .,uJ
" ..
He said: Indeed; rather, for my heart to satisfy.125 ~

~ ~ ~1 ~.)' w -~ ':,S~1 :c.U) Jw ~~i :r J;J .l>-T ~J ~~i :r

Abu Ali Ahmad Ibn Ishaq has narrared to me from Abul Hasan (a.s). He said: I
asked the Imam, 'With whom should I transact and from whom should I learn
~ .
.~,,.,WI 4A!ll "µ •&IJ 4-l t°"""'U ,J~ ~ dl Ju LoJ ·~.)Y..
and whose word should I accept?' The Imam said to him, Amari is my .. ..
trustworthy man. Whatever he delivers to you, he does so from me. And -~~ ~1J ':?r-JI :.U Ju;-~~~ :r- i')UI ~ ~ ~i JL :~y.i ~ _r.>-iJ
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.' ~~I 4µ ~jJ ~ t°"""'U .~'l~ ~
.. ':lu LoJ ·~4.)Y.. ~
.. 411 4~i W
Also Abu Ali narrated to me that he asked Abu Muhammad Hasan Ibn Ali the
.d..9.. L..,a..
.. Ji ~. .. 1.L;. .•iJ u.J'° WI
. ~I JJS-r
same question and the Imam said, Amari and his son126 are two trustworthy
men. Whatever they deliver to you, they deliver from me; and whatever they
~i :r ww1 ~iJ u i :J ~ ·C~l>) J-:Jl.9~~J- 1~L... J.rs-y.i fa cJij)
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 :Jlii'.o..L:>-IJ ~ :..::.Jii .-o~ LJiJ -I~~ 4JJ ,Ji1J '-?1 :Jw ~iJLJI ~ ~
about you."
Abu Amr fell into prostration and tears rolled from his eyes and then he said: ~ ~ '-?.w. 0-4 I~ J_,;i ':lJ ,dj~ :r-1)~ 0i.~ i,r-o :Jts .~':11 :~ !u~
"Ask." I asked, "Have you seen the successor oflmam Hasan Askari (a.s)?" He '" '" ., ·.•

JJJ 'i?i ':lJ Jl>i 0i

.,

said: "Yes, by Allah, and his neck is like this," and he gestured. I said, "I have . ~~~I L.il 0lkW1 ~ r':l10µ ·~ Jil ul~ ~
one more question." He said: "Bring it forth." I said: "His name?" He said:
"That is forbidden to you to ask for. I am not saying this from myself, nor am I I~ Y.J 0dJ~ ~ ~ ,.U J.> ':l rr ..L>.iJ ~l.r.4 r-9J d..UJ ~ ~J ~v'i.;ul_
permitted to allow or disallow.
Rather, this prohibition is from the Imam himself (a.s). The ruler's impression .~I e.J ~'11 e.J l~!J ·~ ~~J ~!~A 0i ~ J>.i ~ •0)~ p.l~
is that Imam Hasan Askari (a.s) passed away without leaving a son and that his
bequeathals were divided and taken over by persons not entitled to them. He
0 .~~ :f- l~iJ Jil l~I !Ji! Jlt9
was patient on that. There is his household, wandering about and there is no one
who has the courage to recognize them o~ offer them something. Should the ,
name come out, search will be on. So fear God and hold back from that."
-- - - -- ------------------~-=~-==~~~----.:::::~

Ki.tab al-Ghaibah 301

300 Book of Occultation '~ ~ ~ ~J ~J~ 4-! ~lS' i")LJI ~~I ~i uly>-i ~ 0i ':foJJJ - y'.
:JL.it ~~!~~~~.DI) :.J ~w l+::Jl )ci i")LJ\ ~ ~ y,i J>.!) u _;$' \...i9
210- It is narrated that a sister of Imam Ali Naqi (a.s) had a slave girl, whom
she had raised, called Naijis. When she grew up, Imam Hasan Askari (a.s) .~ ~h JW Jil ~ ~_fjl ~)~I ~1 Loi.~ '11 lf.:Jl ~)a; Lo ~1
..
entered and looked at her. She said to him, "I see, my Master, you are looking .dl~ lAr\j ~ ~l ~.!) ~ i")LJI ~~I ~j 0,;h-; 0i L>bri ~
at her:" He said: "I did not look at her, but wondering: Lo, the baby that is
dignified before Allah will be from her." Then he ordered her to seek ,Jl.9..Lll <:)Jy,~I ~ ~ ~I Lr ,~ ~ ~ Lr ,~\ 0;i.s. "5JJJ - Y''
permission of Imam Ali Naqi (a.s) to offer her to him. She did that and Imam ~J.:>. :Jl.9 ~J~I Lr 'ijlj\ ~ ~ ~ ~ y ~ Jll ~ ~ ~ ~ ~1.r.! Lr
Ali Naqi (a.s) ordered her to do so.
211- Allaan Kulaini has narrated from Muhammad bin Yahya from Husain bin '~J J.&- ~~ .kA...... ~i ~if i")LJI ~ 0Lo)1 ~~ r_f- W :l.'.:.Jt; ~JLoJ ~
Ali Nishaburi Daqqaq from Ibrahim bin Muhammad bin Abdullah bin Musa bin J o""4 ~ Jil ~J ~WI y; Ji ~I :Jlii ~
<
r ,~UI ~ ~~ wl.J
Ja'far (a.s) from Sayyari from Nasim and Mariya that: "When the Master of the I

~I 4> ~I L~Uill l-~j :Ju~.~ 'JJ ~ .r.f- J 1.f-1~ I~ JiJ

Age fell from the abdomen of his mother, he fell hobbling on his knees, while
raising his two forefingers towards the heavens. He then sneezed and said: _ . cl.!JI JI) i~' ~ l:J w~i YJ .~b
'Praise belongs to Allah, the Lord of the Worlds, and may Allah bless
Muhammad and his household. The oppressors assumed that the Proof of Allah r:.r4 ~Lo_, u" ~J ~~~..LI_, i~I ~~I 0i o~\.:.....~ 0;i.s. "5JJJ- Y'Y
has expired. Should we be allowed to talk, doubts would disappear.'"
·~~I ~i ~ ~ oMI
212- It is narrated from Allaan Razi that he said: "The Master (a.s) was born in
i~ ~ ~1 o_r.> ~J.:>. :Jl9 ~~_,'ii --=-'l::S"' ~ ~l.W.!JI J.&- ~ ~ "5JJJ - nr
the year two hundred and fifty-six after Hijrat, two years after the demise of " " -
Imam Ali Naqi (a.s)." ~ ,dJJ..i )..Lii ~i r.L; ijljl ~ ~1..LlJ W :Jli ~i :/' ijlj\ ~~I ~j
213- It is narrated from Muhamme\d bin Ali Shalmaghani in the book of Al-
Awsiya on the authority of Hamza Ibn Nasr, the slave of Abul Hasan (a.s), who
µ 1 Li'i.,,.J IL 0! :~J ,~ ~ rll' ~ i Y.. JS'~ t_~i 0i y\/I J! (.f- l.:.;
narrates from his father that: "When the Master was born, people of the house 'i")LJI ~
felicitated each other and rejoiced. When he grew, I was ordered to buy every
day a bone with marrow and it was said: 'It is for our young Master.~,, ~ ~ y,i 1.:fo'i>-4 ~! ~ J :JL; ~J~! ~ ~1.r.l rY ,~\ ~J.:>. :Ji.;~ J -Y' Z.
214- Shalmaghani narrates that Ibrahim Ibn Idris said: Imam Hasan Askari (a.s) ~!lE ~ ~ ~ ,c 1-.ii .~i ~IJ jS'J -~~ 0' ;.r w :JuJ ~ ijljl
:.r>;JI JI ~ :~J ~ ~l ~ J ~ .~~ J ..UJ ~.lll ~},JI :J Jw
sent me a sheep and said: "Offer this as Aqiqah of my son. Eat and feed your
family." I did that and met him afterwards, he said: "The son of mine that was
born, died." _ ,,- I.ii .d..il_,>J r--1iJ ,Ji! .!JG •..W-J .!l~.,..; ~I .:,.:.1.. .y ·~)I
Later, he sent me two sheep and wrote, "In the name of Allah the Merciful the '
Compassionate. Offer these two sheep as Aqiqah of your Master. Eat, may ·~ J.?~ w dl~ ~ ~J
Allah bless it for you, and feed your brothers." I did that and saw him ~~~~~~~:Ju i~w1 ~ y,i ~_; ~J.:>. :Jli 0~ ~JJJ - r'o
afterwards. He did not say anything.
:iJWI ~ Jlii '~~~(JU) ·~ '11 JJ:.....al4 ~ :J Jw - ijlj\ ~ ,0Lo)1
215- It is narrated from Allaan Razi from the servant, Taraif Abu Nas~: "I came
to the Master of the time (a.s) and he told me to bring red sandalwood, which I IL~~ :Jlii.~~ ~1_, ~~ ~i:c..W ~ui ;.r :Jli.~:~ ~~_,,ui
did. Then he asked: Do you know me? I said: Yes. .
C:~ i.j.J "'"~J'11 ~L> UI :Jlii
'
·J ~ ,.!JIJi Jll ~ :c..W :~); Jli .~L
He asked: Who am I? I said: My master, and the son of my master. He said: I
• I

did not ask you this. Tareef said: I said: May I be sacrificed on you, tell me. He ·~J ~I
said: I am the seal of the successors; and through me will Allah, the Mighty and . . If s:.~I -U!I
Sublime ward off calamities from my family and my Shia." -
 ........... ------~~~
Kitab al-Ghaibah
303

302 . Book of Occultation

216- It is narrated from Ja'far bin Muhammad bin Malik from Muhammad bin
Ja'far bin Abdullah from Abi Naeem Muhammad bin Ahmad Ansari that he
said: '"A group of Mufawweza (extremists) sent Kamil bin Ibrahim Madani to
His Eminence, Imam Hasan Askari (a.s). Kamil bin Ibrahim says: I said to
myself: I will ask the Imam if only those who have the same beliefs as us will
enter Paradise?
He says: When I met the Imam, I saw that he was wearing a rich garment. I said
to myself: The Wali of Allah and the proof of Allah is himself wearing such
garments and prohibits us from them; and he also tells us to be equitable with
our brothers in faith.
As I was engrossed in these thoughts, the Imam said smiling and turned up his
sleeve: 0 Kamil, look here. I found that below the rich garment was a coarse
shirt that was in contact with his body. "See this coarse garment is for the
Almighty Allah and the rich ~ress is for you people."
Thus I greeted him and sat down near a door across which a curtain hung. Just
then a gust of wind moved the curtain away. I saw a four-year-old handsome
boy, who called out: 0 Kamil bin Ibrahim. I began to tremble and automatically
said: Here I am, 0 my master.
The boy said: You have come to the Wali of Allah and proof of Allah with to
ask if those who don't have the same helief as us will enter Paradise.
I said: By Allah, I wanted to ask this only.
He said: If it is so, very few people will enter Paradise. No, by Allah, even the
Haqqiya will enter.Paradise.
I asked: Who are Haqqiya?
He replied: Who love Imam Ali (a.s) and who swear by his right, but they don't
I know what his rights and merits are.
,I Then that boy was quiet for sometime and then said: You also wanted to ask
about the belief of Mufawweza (extremists). So you should know that they are
liars; and our hearts are abodes of divine intention and when Allah intends
something, we are also ready for it.
"And you do not please except that Allah please ... "127
Then the curtain, which had moved away by the breeze, returned to its position
and I did not dare move. it away again.
After· that Imam Hasan Askari (a.s) smiled at me and said: 0 Kamil, why are
you sitting here. Your questions were answered by the one who will be the
divine proof and the Imam after me.
Kamil says: After that I came out from there and never saw him again.
 ..... ..,._ _ _ ...._.._ -....a.a~.&.L.IU.&.l,

JUJ

304 Book of Occultation

Abu Naeem says: I met Kamil and asked him about this tradition and he
narrated the same to me.
This report is also narrated by Ahmad bin Ali Raazi from Muhammad bin Ali
bin Abdullah bin Ayedh Raazi from Hasan bin Wajna Naseebi that he said: I
heard Abu Naeem Muhammad bin Ahmad Ansari narrate the same.
217- It is narrated from Muhammad bin Yaqub from Ahmad bin Nadhr that he
asked Qambari, a descendant of Qambar senior, servant of Imam Ali Reza (a.s):
The incident of Ja'far, the liar was mentioned. Qambari scolded him and spoke
against it. I asked: No one other than him is eligible for Imamate; have you
seen someone else [Master of the Age (a.s)]? He replied: Not me, but someone
else has. I asked: Who is that? He replied: Ja'far, and he saw him twice, and he
is aware of it.
218- It is narrated from Rashiq of Madarai that he said: Motazid128 sent a
messenger to the three of us and ordered us to mount our horses and not to take
anything with us, except the prayer mat and reach so and so house in such and
such locality of Samarrah. "There you will find a black servant. You should
besiege that house and apprehend anyone you see there and bring him to me."
Thus we reached Samarrah and made way to the house Motazid had specified.
On the doorstep was a black servant spinning threads. We asked him who was
present there.
He replied: 'The owner.' By Allah, he did not stop us in any way. We entered
the house as we had been ordered. The house was absolutely clean and there
was a curtain in the front; so beautiful as we had never seen before, as if it was
just made at that moment. There was no one in the house and we pulled the
curtain aside. We saw a huge room with a stream of water and at the end of
which was a mat, which seemed to be. floating on the water. Upon the mat stood
the most handsome man engrossed in prayers.
He neither paid attention to us nor to our mea.ns. At that moment Ahmad bin
Abdullah, from among us stepped in the water in order to enter the room, but he
began to drown. He struggled with all his might to keep himself from drowning
till we stretched our hands and pulled him out. He fell down unconscious for,
sometime. Then another member of our group also tried to step in water to
enter the room and he also fell down in the same condition. I was shocked and
awed. Then I addressed the owner of the house: I seek forgiveness for you in
the court of Allah, by Allah I don't know what the matter is and to whom we
have come and indeed I beg Aliah for forgiveness.
However, he did not give any response to what I had said and did not come out
of his condition. Due to this a terrible awe struck us and we came out of there.
Motazid was waiting for us and had instructed the sentry that as soon as we ·
 307

.~I} .015 dJ '-?i ~ ~ j>J.; 0i ot.:-9\J \~l ~~\ Jl i..W ~J l.i~ J .4:tt.JI
306 Book of Occultation
J?i ~ !~J :Ju; d.~,i.; Lo 4.1 ~ •.r.>JI i:r- l:lW ~ ~.)t; J:til ~ ~
returned, we should be taken to ·him immediately. We reached him in the
~\ ._u,.J •'-?.b:- 0-° ~ l_jj :JLl.; .~ :L.:J.9 ~J ~Ji~ ..b-i JI r-
-<·A ". . ; ..r:-J ~ ,t" ; ;
middle of the night. He asked us about what had passed. We related to him " ..T • • •

everything in detail. He cried: Woe be unto you, did anyone see you before me? .AJ y ~ ~l ~ 6~ 0i \,; .;-:>:- W d.:i~f -f.~ y:>JI 1-lA ~ 01 ~ J dJf <I.I 0~i
And did anyone else hear this from you? We said: No. He said: I am not the ·Ju .Jll 4-> J ~"y,L· · ~
· · ~t1 . 1... ~ • '1 •
grandson of my grandfather129 - and he took a great oath - if I ever hear it, I ' ~ J. ir -.T. ~ ($. :?' ,4;:,4 ,_;_r,>-IJ - n\
shall cut off your heads. We also did not dare to relate this matter to anyone as ~:Ju~fa1 ~ -.r. ~ ~J> :Jl.9 0~JJ'"c.;i1 ~ ~; ~ ~ l:;.,b.
long as Motazid was alive.
4-iis" ,.~ ~ JJ i~I ~ 01.o )I 1..;-->L,.:, ~ fJ :J~ - ~~j :y ~ J - "0JJ~ ~j
219- Narrated to me a group of scholars from Abu Ja'far Muhammad bin Ali
bin Husain bin Babawayh that he said: Narrated to us Ali bin Hasan bin Faraj Ll~ .i.i'~) ~~pl ~J ,..b>JlS" i.f.J':'.>.. I~ .i.J.r ~ ~jJJ 'J~I ti:! .rlJI
Muezzin that he said: Narrated to me Muhammad bin Hasan Karkhi: "Abu ~ L:.SJJ ,UJ..JJ l.l..S:AJ J..JJ I~ :Jw .~~if r')l:JI ~ ~ ~j ..:.JW
Harun - a person belonging to our school of thought - said: "I saw His .....
Eminence, the Master of the Age, while his face shone like a full moon and I . ~I ~~~~~,JI
saw a line of hair on his navel. When I removed the cover, I saw that he was
;~I~ i~ ~ ~ ~ ~j ~'~~I ~I ($.j if ,4;;.~ L;p>i - yy.
circumcised. When I asked Abu Muhammad (a.s) about it, he said: This is the .
-.;1 Jbs-1 ~ ~1
. L:;..1..>- :Ju, ~~1 r ti~ 4Ji <.5".• ..b- •'Jl.9" ~· 1 ~1
"

way he was born and this is the way we all (Imams) are born, but we passed the · · " . OJl.ll ~- '-'J~ 1~
1:: " •

knife over him just in keeping up with the practice."

J·
- "

.9)1 ~ '-!"" dJ! i.fi •o~ JW.~ 'r~l l..k ~L,.:, :?' ijljl ~ ~ ~i JL
220- It is narrated from a group from Abi Mufaddal Shaibani from Abu Naeem
Nasr bin Isaam bin Mughira Fahri alias Qarqaara from Abu Saeed Muraghi ~~I~ .Jii 4 ~·~)I~ ~I~~:?' ,~I~ ($.j ~I ~_r.>i - yy'
from Ahmad bin Ishaq Qummi that he asked Imam Hasan Askari (a.s) about the ;;s- 'i')LJI -"·le. ~lb. _,j :..i 1..-. • • ~ti · I,..." . 1.... ". _ 11. •
~ . ":?' 1..,1• ir J. ~ J. ir -.T. ir -.T. ~ ~ 4.UI ~ ~
Master of this Affair, in reply to which the Imam made a gesture, meaning he is
alive and his neck has hardened. Ju 'i'YWI ~~lb ~j ~ ~ ~ ~I~ ~I~ ~I~ ~I ~I ~j
221- Narrated to me Ibn Abil Jayyid Qummi from Muhammad bin Hasan bin ~ <L.::I o.)~.J-! <G"~ lSjJ 0-° r--: i":>L.JI ~ ~ ,:r. ~I~ ~j ~ w.)~J 1

Walid from Abdullah bin Abbas bin Abdullah bin Hasan bin Ali bin Husain bin
Ali Ibn Abi Talib (a.s) from Abul Fadhl Husain bin Hasan bin Husain bin .. . 'ijljl
Hasan bin Ali lbn Abi Talib (a.s) that he said: "I came to Imam Hasan Askari ~I~ ~J ~j L;_r.>f :Jl.9 ~1-.:r. ~ ~ ~ ·:?' ,4;:,4 ~.r,>iJ - YYY
(a.s) at Samarrah and congratulated him for the birth of his son, Qaim (a.s)."
. ~ ..:.JL...i: Ju .i...;1 ,~" ~
. - ti _Q~ .&1 ~ ·~ , 1< ~-. 11 •
' . ' M

.•.., • , _.
222- Narrated ·to me a group from Muhammad bin Ali bin Husain that he said: _r--, 1..,1• • v ~ ~ J. '...s"" .Y J. ~ J
Narrated to me Abi Muhammad Hasan and Muhammad bin Musa bin .. ~ ~ ':>~ _r:.TJ ,~ :Jw ~r~11~ ~L,.:, ~iJ :.J ~ ~ .Ji1~J 0 ~
Mutawakkil from Abdullah bin Ja'far Himyari that: I asked Muhammad bin
Uthman Amari: "Have you the seen tpe master of this affair? ·0.J.$. J lo ii _r..;i ,~I :J~ ~ J il.rJI .Jil
He replied: "Yes, and the last time I saw him, he was besides the House of . I~ ~I Jl:.....~ 1.4.Lt.:.a ~ .Jii ul_,.l.p a.::_iJJ :~ .Jii ~J 0~ ~ ~ Jli.
Allah and praying: 0 my Lord, fulfill the promise that You made to me."
Muhammad bin Uthman said: And I saw him holding the curtain of the Kaaba .
I • •
.dsl.J.$.i ;.r ii ~I ~I :J~ ~J
below the spout and praying: 0 my Lord, take revenge from my enemies. 1..9•...L-.il-,; • I • ~ .....
• • 4J r J 4J f'J..
I
~ J iJ'-JI ~ o IJ ~ 4·
-
Q -"'" Q ll .;l:> ~I :y l.}JJ Lo 1.oiJ
Reports of those who saw the Imam of the Time (a.s)
Traditional reports regarding those who saw the Imam, but did not recognize :~ l9 _), }'l; ~i .r.f- ~ jf ~
him at that time or only realized it later, are so many that they cannot be
computed. However, we will mention only some of them here:
 308 Book of Occultation

223- A group of scholars has narrated from Harun bin Musa Talakbari and
narrates from Ahmad bin Ali Raazi that he said: Once a venerable man in Rayy
Game to Abu1 Husain Muhammad bin Ja 'far Asadi (a representativ:e of Imam
Mahdi) and narrated two incidents in connection with the Imam and I also
heard them and I think that this occurred before 300 A.H. approximately. An
elderly man narrated from Ali bin Ibrahim Fadki that Dodi said: "/ was
. performing the Tawaf of the Kaaba. I had completed six rounds and was
starting on the seventh, when I saw a young man on the right side of Kaaba and
fragrance was coming from him. His awe had affected the people and they had
surrounded him so that they may speak to him. I have not heard anyone speak
in a more pleasant way nor seen anyone with a better demeanor. I went there so
that I may also get a chance to speak to him, but the crowd pushed me back I
asked the people who he was. People said that he was the son of Allah's
Messenger, who comes here for one day every year to meet his special
followers and to speak to them.
I called out: My chief, I also want to speak to you, so that you may guide me.
When he heard this, he threw some pebbles towards me, which I picked up.
People asked: What did he throw to you? I said: Pebbles. But when I opened
my fist, I saw that they were pieces of gold. I began to follow him till I joined
him. He said: Now my proof is complete on you, the truth has become manifest
and your blindness is gone. Do you know who I am? I said: No, by Allah.
He said: I am the same Mahdi. I am the Qaim, who would fill the earth with
justice and equity as it would be fraught with injustice and tyranny; Know that
the earth is never without Divine Proof and people cannot remain on nature for
more than the period Bani Israel remained in the Tiyah desert (for forty years).
The time of my reappearance has arrived. What I have said is atrust with you,
which you must convey to your Shia brothers."
224- From the same chains, it is narrated from Ahmad bin Ali Raazi from
Muhammad bin Ali from Muhammad bin Ahmad bin Khalaf that he said: "We
went to the Abbasid Mosque, which is at a distance of two stages from Fustat
and our servants left us alone. Only a Persian was left with us in the Mosque'. I
noticed a gentleman in a corner and he was engrossed in devotions. When it
was noon, I prayed the Noon Prayer at the earliest time and invited that
gentleman for dinner. He accepted the invitation.
After dinner, I asked him his name, his father's name, nativity and profession
etc. He replied: My name is Muha'mmad bin Ubaidullah, I am from Qom and I
am in search of truth since the last thirty years. I have lived in various' places
during this period and spent around twenty years in Mecca and Medina and
studied the traditional reports. In the zgth year, I circled the Kaaba and when I
 Kitab al-Ghaibah 311

~I~µ ~IJJI d.6 :Jli ,.u:,. .~ ~ .r.-i,. ~ ~~.:> .:;,.;~ ~ls 4- ~ J ~ c!)
310 Book of Occultation
t9_,i_, ~\.; '~-' ~_;...; ~ ~ ,.i.:.o\j Jl..~I__, ~J~ :_r-:>- ~.hi) r-3 ..,-..i "':-'U
reached the Place of Ibrahim, I pnyed there. After that I dozed a little bit and
then I heard someone reciting a supplication that I had never heard before. I I 1JLJI ~ ~\..)I ~L,i:, al.ii~~ J=:--J f Jll
.
was startled to see that it was a young handsome man of medium height who
~I~ .:>.J-l~ L:i ~! ~ ~} WS ,o}i u~ ~~I~ ..l.,ai ~if t_) w_;
was reading that Dua. Then he came out of the Haram and started Sayy. I
followed him, because the Almighty Allah inspired me that he was the master
of the age. When he completed the Sayy, he set out from there and I followed ,~_,_, u..L&-)j ~Jil .!!Ll~ .L..J ~ :.i...:.o J~i Li r-3 0 ~ '-:!'- cW ~_r&-1..li
him; but as I neared him I was stopped by a tall black man who said: "What do
.I~ ~J ~~if' ~I JljJ
you want?"
I began to tremble in fear and h.alted in my steps and that gentleman ,.:.,,~ ,.:>__,_.'11 o.;::-). ~I~~ 4-J~iJ ~ 1)i ..:..J~I o~IJ ~})I I/- Jlk w.;
disappeared. I stood Jhere in bewilderment for a long time. At last I returned
from there condemning my own self, that why I was cowed down by a black. I ~ ~ 0iJ ~ ~ '10i iJ\.JI ~ JTJ J_,..,J ~ JLiJ oy..'li j=:--J f 1/-.I.
returned and prayed to the Almighty Allah: I invoke You in the name of Your
·'5 ~ ~
... ./..--, .j J.,.. J'!.J
• 1; '4.1 ~
~ . • .. Lo
Prophet, please don't waste my efforts and show me that which will satisfy and .. ..
me show him to me again. ~I WJ)I ~(~I) lii ~ .JTJ ~ .JJI ~ ~.a.oll ~ uJj ~-IA: 0lf W9
After some years, I visited the tomb of the Messenger of Allah (s). One day, I
dozed sitting between his tomb and pulpit when someone shook my arm. When L. :Jlii ..'l.J-l'l~ Gi l~Li ·<../~-.. ..tlJ ~
t,;;.. .. ,.,l9, t...r' l~l9~ ,_~-..-
~ ... 1;,, ~I'~
· qJ :q .
'
l ..
.. - .. ..
~ ~ ......,
, ·~ ...
I opened my eyes, I saw that same black man. He asked: "How are you?" ,I - l I • ' '

"All right, but I was angry at you." '~ ~~ ~ uyl ~~ ,~ '1 :JI.ii .~~IJ ~ ..lo..:>JI :~ ~~ ~J ~.!l.r.>-

"You should not have done that. I was commanded to scold you. You should J..j \.. '~~J ~J..'lj \.. ~.J f .Ji ~I if ..'l..'ljlJ L-A.i ~,I.?' I;::> ~J..'lj ~J
thank Allah and be pleased that you have seen him; it is enough."
Then he mentioned one of my brothers in faith and asked how he was. L.i:'J is-" J ~0")\..i; '~~ :Jw .J.9..r.! :~ 'J..f.a.... , JI ~I_,>!~~__, ~0")\.;
"He is in Barqa."
,:r ;;~ ~ i..r-' tf:>- '~J~'1~ :..::....ill .a..i~JJI ~ IJ.,a.\ ,o..'l~I ~I~
..
J.. ,4

"You are right." .

Then he mentioned another friend of mine, who was a very pious man. . ~l_,>-J
"He is in Alexandria." "-:-4:-9 f':?"-'J Y"-' 49__rJ ~:Jw ~~ri "'i :...::,...L; fJ~ ~ L. :Jw ~~ t--1 _,,s-.:, ~

He asked about many of my friends and then asked about a stranger: "How was V4 ~.) ,..Lai : J ti9 ..ur r y : ..::...14,; ..r>-T ~.) .:r- ~ L ~ . a_ ·J..i, ; i f ,.r"" [.; ~~· .Ji,
that Nakhfur?"
0~1 ..l9 0~ 0i .?." j :~ ~ ~~i u-11 ~l ·i'.:>WI ~ ':?'}>'° .J~j if~ JAi
"I don't know him."
"Yes, how can you know him? He is Roman and. the Almighty Allah will guide i/.~j 0-4 J._p4 ~ ~.J .~UJI :y \Ll:i'll ~J ~,a·, oil J~'ll ~ J!I
him and he will come from Constantine to render help.". ·
Then he asked about another person and I again said that I had no clue who he d_,....J;.., µ. ~ .rP 'i 01~ ~rJ....:.~ ~rJ ..::k- t. ~rJ i+.11 ..:.;»rJ
was.
"He is from the Hayyat area and he is a helper of my lord and master. Now you .J~ JJ/ ~U jJ ~}.I YI j~~ '~U ~lb J.y ~ ~ ji; ~ ~ ~J
may tell your associates that we are hopeful that the Almighty Allah will take
revenge from the oppressors and permit us to help the oppressed. I have just
conveyed the same message to some of our associates. You must not worry much;
continue to obey Allah and the time iJf reappearance is near, if Allah wills."
- - - - - - - - - - - - - - - - - - - -- -~ -- ~- ~
-- - = = ··~...,
Kitab al-Ghaibah 313

~ ' ~ "
01 ~ Jll i r- ..L9 \ 5.>-1 4 :Ju; .4-}y.i o.:lL..iJ I).~.~~ J ~ts ~j6:- ~rls
312 Book of Occultation - M

~:.u ~·~!~!I~! ,.~1 ~ ..t>.T 0i J j>-iw ~ ~ t;j t.._ ~ ..t>.T

[Muhammad bin Ahmad bin Khalaf says:] I ordered my cashier to bring fifty M M

dinars and requested the aged man to accept them. He said: Brother, Allah has ~I.)! ~i (.D_p.i) '~ :Jl.9 ~0lk.Lll ~~i :r ~.r.f. ..b-i ~ i~l l.lA ·~
made unlawful for me to take anything that I don't need just as He made it
lawful for me to accept from you th2t which I am in need of. .~ :r ~ 0i ~b ~ 0~L1 -liJ ,j~J~~ ~If' t}..WI ~141
I asked: Has anyone other than me from the companions of the king heard about
L:;falJ '~J.* 0-! 4w..J.?'~ <l':.ii WI cit~ "11 ~J ~l~I ~1 0! ~j ~
your story? He replied: Yes, your brother, Ahmad bin Husain Hamadani, who is
exiled to Azerbaijan. He heard it from me and with the hope that he would also
.jt!ll J! u~IJ
see what I saw, sought permission to go for Hajj. He performed Hajj, but that I

same year he was killed at the hands of Zikruya bin Mahruya. We separated and IL :.r-4 ~ ~! J~ ,~)fl ~I ..UJ :r .)'~l1 ~I~ J ~..W4 ~ ~ ~
I came back to the boundary.
The following year I went to Hajj and met a man named Tahir in Medina. He was .:r. 4 :.u dii '~¥ ~ ~ ~JJ J ~J 'IS- ~i '5> ~ u.r.1!9 ~ r)l l M M

among the descendants of Husain, the younger [Imam Sajjad (a.s)]. It was said
that he had some knowledge about this matter [of Imamate]. I went to look for
..1...4.9 '_rA )'11-4, r-W' ~ &.l:.. ~ W i~I ~ ~_;Al1JI ~4T ~ ,.,Ji1 J.,..... J

him and befriend him, so that he becomes comfortable with me and is aware of S:pwlJ ~Ll ~41~J0-! 0Y.,. ~ Jil ~ 0-! !""""WI~ ~j r:.r4 ~J.;s. ~
the correctness of my belief. I requested him: 0 son of Allah's Messenger, I
adjure you through the rights of your purified forefathers, please bestow me with .~ "11 ~1).yi ~~ s)-i ~iJ
knowledge of this matter of [Master of the age (a.s)] and make me like yourself.
M M

As one about whom you are confident has testified to me and informed me that 0~ ~..UI ~~I Sr.. ~lJ ,J4JI o.lA ~.,:>JI ~~ La f5'1~j ~ :Jw
Qasim bin Abdullah bin Sulaiman bin Wahab intends to eliminate me for my
religion [of Twelver Shia] and has instigated my killing a number of times, but e>-:J-} .~IJ ~I~ 4 ..GJ ,y_;}_r: ~ly ~ 0J~J J-:lll ~ :Jl)I
Almighty Allah saved me from his clutches.
.~u~IJ
Tahir said: 0 brother, conceal whatever you hear from me in these mountains;
those who carry provisions130 in the darkness of the night to a place they know, ~ 0-! ~~I ~j ~ ,~b.JI .J!4 ._jJr-JI l'..JJ~ .J! ~j ~.,r.>-iJ - YYo
see extraordinary things and have restrained us from search and investigation.
So I left him and returned. (~) ~i .J! ~Y.. If' ,~WI ~1.r.! .J! ~ "11 ~- ~j If' ,~ISJI · ~~I
225- It is narrated from Ahmad bin Abdun alias Ibn Hashir from Abul Hasan
d.:...... ~! ~~~JUI ill~ UJJ6:--J ,JJWJIJJ ~ ~ ~:Jli ~~I
Muhammad bin Ali Shajjai Katib from Abu Abdullah Muhammad bin Ibrahim
Nomani from Yusuf bin Ahmad Ja'fari that he said:
o~ ~l9 ..liJ ,J:..;kll ~ ~ d Y. 'iL:JI Jl l9 ~, ~ ~_;- ~ ,4JW~J ~
"I performed the Hajj in 306 A.H., then stayed in Mecca till 309 A.H. and tlien
moved to Syria. I was on the way when I missed the Morning Prayer. When •I ~I~;'~~~~) ~I) 40~ U~J ~I
f., " " "

:r Y? ,r.AJI
descended from the litter to perform it, I saw fo\lr pei:sons riding ·a' litter. I was
.. • ;. t

very surprised. One of them asked: W·hy are ,you sur.prised? You have missed .~.L ~l:>-J cir~~;~~~ :r-"..b-i Jw ·,~
your prayer and gone against your religio.n.l31
I asked: How do you know about my religion? ,~ ..::.-19 ~d_jt..j ~1_.p zs; 0i ~ :Jw ~~~
.. ~ t..J :~~
.. . ~
s..W .

He said: You want to see the Master of your Age.

.ul..~J J':I~ .U 01 :(.U) ~ ,a,"·u':ll ..b-i J! LJts
I said: Yes, that is true.
He indicated to one of his companions.
I said: But he is having many- signs.
 Kitab al-Ghaibah
315

314 Book of Occultation

He asked: What sign do you want to see? Do you want to see this she-camel
rise up to the heavens along with its litter; or only this litter should rise up to
the sky?
I said: Whatever of these happens will be a sign for me.
As soon as I said this, I saw the she-camel rise up to the sky along with the
litter.
226- It is narrated from Ahmad bin Ali Raazi frorri Muhammad bin Ali from
Muhammad bin Abde Rabb Ansari Hamadani from Ahmad bin Abdullah
Hashmi, a descendant of Abbas that he said:
"One day in Sarmanra, when His [minence, Imam Hasan Askari {a.s) passed
away, I went to his house. When his coffin was brought out of his chamber and .
placed outside, we were thirty-nine persons who had come to attend the funeral.
Just then a child, who apparently seemed to be ten years old, came out with a
sheet on his shoulder and face. As soon as he entered, awe struck us, so that we
rose up to welcome him. He stood up and· all of us stood behind him. He recited
the funeral prayers and then went away. But he did not go back into the room
from which he had emerged; he went into another room."
Abu Abdullah Hamadani says: "I met Ibrahim bin Muhammad Tabrizi in
Maragha and he also narrated to me the above report of Ahmad bin Abdullah
Hashmi verbatim."
227- It is narrated from Ali bin Ayez Razi and he has narrated from Hasan bin
Wajna Nasibi and he from Abu Nuaim Muhammad bin Ahmad Ansari that:
"We were in Mecca sitting near the spout with a group of thirty Umrah pilgrims
among whom were Mahmoodi, Allaan Kulaini, Abu Haitham, Abu Ja'far
Ahwaal Hamadani, Muhammad bin Qasim Alawi comprising 30 persons.
Except for Muhammad bin Qasim Alawi Aqiqi, none of them was Shia. It was
the 61h of Zilhajj of the year 293 A.H. A young man approached us wearing
Ihraam dress and carrying his slippers in his hands. He came among us and due
to his awe and majesty we stood up and greeted him with Salaam. He glanced
to the left and right and sat down among us. He asked: 'Do you know what His
Eminence, Imam Ja' far Sadiq (a.s) used to say in his supplication?' We asked:
'What did he recite?' He said: 'He used to say: 0 Allah, indeed I ask You by
Your name due to which the sky and the earth stand, and by which it is possible
to distinguish between right and wrong. Due to which different and separated
people come together and by which there develop differences and dispersion in
I cohesive groups; and through which are calculated the number of sand particles
in the desert, the weight of the mountains and the measure of water in the
oceans. Bless Muhammad and the Progeny of Muhammad -and widen and ease
all my affairs for me.'
 . 317

316 Book of Occultation

Then he stood up and we also followed by way of respect. He began to perform

the circumambulation (Tawafj. As a result of his awe we forgot to ask him who
'h~ was. The next day at the same time, he completed the Tawaf and came to us
and sat down among us in the same way. Then he glanced to the right and left
and asked: 'Do you know what supplication Amirul ·Momineen used to recite
after the obligatory prayers?' We asked: 'What did he recite?' He said: 'He
used to recite as follows:
0 Allah, it is towards You that voices are raised. Supplications are addressed to
You alone. Before You only are cheeks placed in submission. Humility and
lowliness is shown to You. Your command is honored in all the matters. 0 the
best of those who are beseecbed and One Who is better than all those who
bestow. 0 the true one, 0 the forgiving one. 0 one who never breaks His
promise. 0 one who also commands to ask from Him and also promises the
fulfillment of supplications. 0 one who has said: 'Call upon Me, I will answer
you.' 0 one who said: 'And when My servants ask you concerning Me, then
surely I am very near; I answer the prayer of the suppliant when he calls on Me,
so they should answer My call and believe in Me that they may walk in the right
way.' 0 one who said: Say: 'O my servants! Who have acted extravagantly
against their own souls, do not despair of the mercy of Allah; surely Allah
forgives the faults altogether; surely He is the Forgiving the Merciful.'
Then he looked to the right and the left and asked: 'Do you know what Amirul
Momineen used to recite in the prostration of thankfulness (Sajdah Shukr)?
'Please tell us what he used to say,' we replied. He said: 'He used to say:
The weeping of those who weep does not increase anything, except Your
generosity and kindness. 0 one who has the treasures of the heavens and the
earth. 0 one whose mercy is widespread, my sins cannot restrain Your favors
from reaching me for which I pray to You. Regarding my affairs, do what befits
You. You are powerful over every type of punishment and You have complete
right upon all of them. I have no argument to support my case in Your court
and neither have I an opportunity to present excuse. I present my sins to You
and confess of having committed them, so that You may forgive them and You
are the best of those who know. I dissociate myself of all the sins that I have
committed and all the mistakes I made and all the evils deeds I have committed.
My Lord, forgive me and have mercy on me and overlook all that You know -
for You are the most powerful and kind.'
After that he arose and began to circle the Kaaba. We also rose up to pay
respect. The next day he again came to us at the same time and like the
previous day we welcomed and greeted him. He sat dovtrn in our company and
glanced at the right and left. Then he said: Ali Ibnul Husain, Chief of those who
prostrate (Sayyid us-Saajideen) used to recite this at this place in prostration (so
saying he pointed to the Black Stone):
 319

.).;- )'~ '.l ~ l.!.U~ i..!il~ ~~ •~~ .!.l.dJ •~~ ~ i.!J.j~ .!.l..w
I • ••
318 Book of Occultation

'Your slave is at Your threshold, Your destitute is at Your door, .You are asked
for those things over which none, except You have power.'
Then he .looked to the right and the left and glanced at ·Muhammad bin Qasim
Alawi from among us and said: 'O Muhammad bin Qasitn, you are, if Allah
wills, on the right path.'
Then he arose and entered the circling of the Kaaba. There was none among us
that had not learnt by heart the supplications he had recited, but we forgot to
ask him about himself everyday.
Mahmoodi asked us: 'Do you know this man?' 'No,' we replied. He said: 'By
Allah, he is the Master of your time.' We asked: 'How do you know, 0 Abu
Ali?' He said: 'I prayed to my Lord for seven years to let me have the glimpse
of the Master of the Age.'
Abu Ali said: [After seven years] In the afternoon [Asr] at Arafah I saw that
same gentleman supplicating. I asked: Who is this supplication from? He
replied: From the people. I asked: From which people? He replied: From Arabs.
I asked: 'From which Arab clan?' He said: 'From the most noble and high
clan.' I asked: 'Which is that?' He replied: 'Banu Hashim.' I asked: 'From
which branch of Banu Hashim?' He said: 'That which is foremost in giving
I

counsel and worthy of praise in its loftiness.' I asked: 'From which of these
persons?' He said: 'From those who split the heads, fed the poor and prayed in
the dead of the night when the people slept.'
I said to myself that he was an Alawite and that is why I was inclined to him.
Then he disappeared suddenly from my sight and I don't know where he went. I
asked those around him whether they knew that Alawite gentleman. 'Yes,' they
replied, 'He comes with us every year on foot to perform Hajj.' I told them that
I didn't see the effect of walking in him. Then I returned to Muzdalifah in grief
and sorrow. That same night I saw the Holy Prophet (s) in dream. He said: 'O
Ahmad, you have seen what you desired.' I said: 'My master, who was he?' He
replied: 'The one you saw yesterday in the afternoon (Asr) was the Imam of
your time.'
Abu Nuaim, the narrator of this tradition says: When I heard this from Abu Ali-.
Mahmoodi, I scolded him why he did not inform us about it. Abu Ali said: I
also forgot it when you were talking to him.
Also a group has narrated from Hamn bin Musa Talakbari from Abu Ali
Muhammad bin Himam and he from Ja'far bin Muhammad bin Malik Kufi
from Muhammad bin Ja'far bin Abdullah that Abu Nuaim Muhammad bin
Ahmad Ansari has narrated the same lengthy tradition.
228- It is narrated from a gro9p of scholars from Talakbari from Ahmad bin Ali
Raazi from Ali bin Husain from a man from Qazwin from Habib bin Mu: amrnad
320 Book of Occultation

bin Yunus bin Shazan Sanani that he said: "I came to Ali bin Ibrahim bin
Mahziyar Ahwazi and asked him about the progeny of Abu Muhammad (a.s)
and ·he, replied: "Brother, you have indeed asked me about a great matter.
Listen, I performed twenty Hajjs hoping to meet Imam .Mahdi (a.s), but I was
not successful. One night I dreamt that a caller was saying: 0 Ali bi!1 Ibrahim,
the Almighty Allah has permitted me to perform the Hajj. ·
I could not understand that statement that night, but in the morning, when I got
the import of it, I began to wait eagerly for the Hajj season.
When the Hajj season arrived, I prepared for the journey and set out to Medina.
When I reached Medina, I inquired from the people about the descendants of
Imam Hasan Askari (a.s), but could not get any information. I was very much ·
worried and at last set outfor Mecca. On the way, one day at]ohfa I headed for
Ghadeer, which is at a distance of four miles from Johfa. I reached there and
prayed in the Masjid and after that I supplicated the Almighty Allah very
fervently; but the aim was not fulfilled there also. So I went to Asfsan132 and
thus passing each stage in turn, reached ·Mecca. I stayed there for some days
and was engrossed in Tawaf and other devotions.
One night, when I was doing the Tawaf, I noticed an extremely handsome and
fragrant young man walking about and doing the Tawaf of the Kaaba. Some
feelings arose in my heart; I movecl towards him and touched him. He asked:
Where do you belong to? I said: Iraq. He asked: Where in Iraq? I said: Ahwaz.
He asked: Do you know Ibn Khazit? I said: May Allah have mercy on him, he
has passed away. He also expressed regret and said: May Allah have mercy on
him, he used to spend the nights in worship and was a sincere supplicant. Do
you know Ali bin Ibrahim Mahziyar also? I said: I am Ali bin Ibrahim. He said:
0 Abul Hasan, may Allah keep you in health. Where is the sign that you
received from Imam Hasan Askari (a.s)? I said: It is with me. He said: All right,
take it out. When I took it out and he saw it, he was moved by it.
After that he said: 0 Mahziyar, the order for you is that you go on your way
and make preparations. When a part of the night has passed, you should come
to the pass of Bani Aamir. You will find me there.
Thus, I returned to my lodging and when it was past midnight, I prepared my
mount, loaded my belongings and sat astride the animal to set out for the pass
of Bani Aamir. On reaching there, I found that same youth calling out for me,
saying: 0 Abul Hasan, come this side. I turned my mount in that direction.
When I reached him, he greeted me and said: Follow me, brother.
We set out from there making conversation, passing the mountains of Arafat
and finally reached the mountains of Mina. The dawn was about to break when .
we were between the hills of Taif. That youth asked me to -dismount and recite
the Midnight Prayer.
 Kitab al-Ghaibah
323

322 Book of Occultation

I performed the Midnight Prayer and he asked me to recite the Watr Prayer;
which I also performed. Then he said: Recite the dawn recitations and perform
the prostration of thanks, which I also completed.
After that he mounted and asked me also to mount my beast. Then we set out from ·
there till we reached the mountain peaks of Taif. He asked: Can you see anything?
I replied: Yes, I can see a sand dune on which a woolen tent is fixed through
which light is filtering and this sight is pleasing to me.
He said: That is our .destination. Then he said: All right brother, move on. He
started and I followed him till we came down from the mountains and he said:
Now dismount from your beast as even tyrants have to show humility here, and
leave the rein free.
I asked: Who is there to take care of my beast?
He said: This is the sanctuary of Imam Qaim (a.s) and none, but a believer can
enter and neither will anyone leave it, except for a believer.
I left the rein and the two of us began to walk till that youth reached the tent
entrance asking me to wait outside. He returned after a few moments and asked
me to enter. When I entered, I saw a person dressed in waist cloth, with a sheet
covering him. He was wheaten complexion, medium height, round head, wide
forehead. eyebrows joined, prominent nose, full cheeks and a mole on his right
cheek; it seemed as if a grain of musk was placed on Amber.
When I noticed His Eminence, I greeted him and he replied to me and asked me
about the people of Iraq.
I said: Master, the people of Iraq are living a life of disgrace and they are the
most degraded of all.
He said: 0 lbn Mahziyar, one day you will rule them just as they are ruling you
today and that day, they shall be humiliated.
'
I said: Master, you are very remott from your country and this will take a long
time.
He said: 0 Ibn Mahziyar, my father, His Eminence, Abu Muhammad (a.s) has
told me not to live in the community on which the Almighty Allah is infuriated
and that which is failure in the world as well as the hereafter; and a painful
chastisement is reserved for them.
He also told me to live in inaccessible mountains away from habitations. Allah
is your helper, live in dissimulation till the Almighty Allah allows me to
· reappear. I asked: When will this reappearance be? He replied: When you
would be denied access to Kaaba. When the sun and the moon come together
and will be surrounded by planets and stars.133 I asked: Sori of the Messenger of
Allah, when will this come about? He replied: In so-and-so year, when Dabbatul
 ---- ------- - - .....-

325
-I_> . L.,a;
Book of Occultation ~ J u-"JA ~J ' 0Jr.l1J U I ~ C.r\. ~J~I ~be:~ l..iS'J l..iS' ~ J :,.)
324
" "

Ardh will appear between Safa and Marwah. Who would be having the staff of .~1 Jl __,...l:l! J~ 40~
Prophet Musa (a.s), the ring of Prophet Sulaiman (a.s). He will usher people to A.UIJ 'J~ ~ ~ .>J.
. • • J ~
;.1 l"
•
ii· ·I· '1
,'2. •
..:._t J . ·' ,
u ~ (_J~ ~ _ u~IJ Lo~ ! o~ ..::-.il.9 4Jl.9
,
the fi~d of gathering.
The narrator says: I stayed there for some days, after which I was ordered to ~ ~ .Jil ~J '.r:> ':Jl) r-ti ~~ i~ ~J a.;_,s:J1 Jr~~ u.r-i ~
return. I came back to my lodge and then set out from Mecca to Kufa. My servant
was present to serve me on the way and throughout the journey I was in absolute - ·~ r-LJ 4-lTJ
~ L..il.l • ..Lo..:>...o . • -I "
comfort. May the Almighty Allah bless Muhammad and his Purified Progeny." . ..r- -- ~ ~ ' 0 r.? J <L:,y y i.J-! ..Lo..:>...o i.J-! ~ :r- '~ 4 ,.)_,.:> iJ - y y ~
229- It is narrated from a group of scholars from Ja'far bin Muhammad bin ' -
Quluwayh etc. from Muhammad bin Yaqub Kulaini from Ali bin Qays from ,~1.J t:.r4 r-: u.;T ~ u~ :Jl.9 ~1_,...J1 ojJ~ ~US:-'~~~ :r- '~I
some official of Sawad that he said: "I saw Nasim in Sarmanra that he broke the I~ 0 1'.(~)Jl.9 ~~.;!~ ui ~Lo JI.ii ' v-
- I....
·'.Jj 1- o..W
fl"" •.J
4-JI ' · I .ti 1 "< ·
- ' (.f>J.) ..u ~\.! _;-- ..l9J
door of the house of Imam Hasan Askari (a.s) and a person came out of the house
and seeing him with the axe, asked: What are you doing in my house? Nasim JU .)..UI ~ C:_,..;..; '~-:_.;_ra.;I ..W .!.lJI> ..:.;ts' il~ "J ..UJ 'lJ ~ .!.l4f .:if r" j
said: "Ja'far thtnks that your father has passed away without leaving any issue. I
am sorry if this is your house; I will leave immediately." And he came out. ~1-4, .!ll..L> Cr' :JW '~11..i..o if' dl..; )..UI il..l> .J' i~ ~ i..W :v-] 01 ~
Ali bin Qays said: A servant of the house came to me and I asked him about it. • .c.~ __,...l:JI ~ ~ ~~ ':J :J JI.ii 4~1_,...JI o.J·J~• '-"y·-·~
. ~ .~...b-'" I~
.. ·~
He said: Who told you about it? I said: An official of Iraq. He said: Nothing
4-1:.. . . . "
remains a secret from the people. .. ~ ~ i..r'You-! ~L.....! ~~US:-'~~~ US:- ,~t.:...,':Jl !~J - Yf •
230- It is narrated from the same chains from Ali bin Muhammad from 0::-! ~i.) :Ju - ~J .uTJ 4-..L=. .Jii 1 _ .Jii J . • . . ~ · . ,,.....
Muhammad bin Ismail bin Musa Ibn Ja'far - he was the oldest leader of the r-- · 4..5"- .J-.J ..i...JJ J-4 r:_:;- ,,:_,... 1u ~ J - i 'JU I
family of Muhammad in Iraq - who said: "I (Muhammad bin Ismail bin Musa)
saw the son of Hasan bin Ali bin Muhammad Askari (a.s) between the two , 'i~ytJ~~ I
mosques (Mecca and Medina). He was a youth." ~~I I I.iii ~ ' Jl.9 W.
,- " f.. L J . ~.JY, - I o~ .:r. r-~1.r. ':J r ~l> us:- ,~L:..., ':JI l ~J - Yf '
231- It is narrated from the same chains from the servant of Ibrahim bin Abda ..c.bL 4J...b-J ~~ I..... 1...._ • " I
Nishapuri that he said: "I was standing with Ibrahim on Safa Mountain when a - • . ~~ 1..5'- d¥J ~ .r.! ~ ~J ~ i~ .c.~ U I
youth came and stood over Ibrahim. He took hold of his book of rituals of Hajj rJ:.> i~I ~ ~ j . ..Vt.i - i 'Jl.9 .
and told him about some matters." - ':?" ~ · · ~ .) · ..r:.J.;)1 .:r. ~1_,d us:- ,~t.:..., ':Jll~J- rrr
232- It is narrated from the same chains from Ibrahim bin Idris that he said: "I
saw him after the passing away of Abu Muhammad Askari (a.s) when he had
grown up; I kissed his hand and his head."
1

233- It is narrated from the same chains from Abu Ali bin Mutahhar that he
said: "I saw him," and he went on to describe him.
234- It is narrated from Ahmad bin Ali Raazi from Abu Zar Ahmad bin Abi
Surah, same is reported by Muhammad bin Hasan bin Abdullah Tamimi and he
was a Zaidiyyah; that he said: "Once I went to Heer and saw a handsome youth
praying there. After that the two of us reached Mashra. He asked: 0 Abu Surah,
where are you headed?"
I said: To Kufa.
He asked: But with whom?
 Kitab al-Ghaibah
327

326 Book of Occultation

I said: With other people.

He said: No, you will travel with us.
I

I asketl: What do you mean: 'with us'? .~tsu~~

~ .J ~ '"~ ,r..UI JWI •.I J ""'
He replied: With me. '?
s It
~ .-u p ~ ~· Js- <;fo)J)I ~I Jl _rJ :J Jl.9 t7
Thus the two of us set out from there and when we reached the graveyard of Masjid
Sahla, he said: That place is near your destination, if you want, you may proceed. ~Y ~ ~J ,LJJ~ IJ.SJ llS"'J IJl::~ IJS'J !JS' ~j d..o~ :.J J9 :J Jw ,Jl ~--l:
" "
He also said: You should go to Ibn Raazi Ali bin Yahya, who will give to you 0 µ :~
some money, which is with him.
'~ 1 ~ ~ ui :Jl.9 ~ui if J :.J ~ '~ 1..15".J 1..15" ~.J d..15".J 1..15"
I asked: Why would he give me anything? :.U ~ <:fo)J;JI ~I~!~ :JLl ,~IJJ L.ii :Ju; ~~~..LIL l..'.:.-J -'- . 1 ~. ~J
. .r J ':?'° i.r.w.. I
He replied: You mention the amount, where it is placed and with what it is
covered. I.L. ~ u-;:l ;J lii d IJ J t; i :,.) J t,; ~ ( ; .J ..::J;J ,.) J t,; <f1 I ,:,t.'.)WI) ; .J ...:..i.;; , .;-; .;;
So I asked: Who are you?
He replied: I am Muhammad bin Hasan Askari. .JWI Jl ~~J JW .JJI '111~ ~ r-3·Jl.9.J '"~
I asked: What if he refuses to give me anything in spite of the signs?
~ '"_.,,:.~ JL>- .:r- J:-)1 .;iw :•)_,...y,i Ji;:..,; ,1jJ ~ _,.:.T ~..b- ,h - rro
He said: I am behind you.
lbn Abi Surah says: When I went to Ibn Raazi and mentioned the signs, he gave I:,µ '.L,i _,.k- ~ '~ _,.,._JI i,.s-' '-""JI.flI J ! l::f:; I ,_;:> <,? •_ , l..; J.i.. ~ \i~J
that amount to me. I told him that he had said that he was behind me.
Ibn Raazi said: After this sign there is no need of any verification as other than 0-! r
~. ~I ~j Jl ~I :cJ)Jli ,w--J 'ei_rs, 0Jl; ~ L;fl r_? .JJ "WI r
the Almighty Allah, no one had any knowledge of it.
235- In another report it is added that Abu Surah said: That young man asked ~I J~~ ~~ c;JI if OJ>"" ~i J! ~~! ~)1.!11 J~ :.J JiJ iYWI ~ i)l.9 '~
about my well being and I mentioned my precarious finances. We continued our
journey till we reached Nawawis at dawn. When we sat down at a spot, he dug in ·J~~ ~~ l..lS"J IJS' ~Yo~ 4;}.M
the sand with his fingers and water appeared. He performed ablution and prayed 1..Lt:. ~ti ~ J..i ~~Ii~ J.11. •'JI~~~ "";-'.UI ~..lg
""" .
thirteen units. of prayer. Then he said: Go to Abul Hasan Ali bin Yahya, convey ~ ~ " .T • '"'-"' .J_? ~! ?L.., if •"·.:A.o ~!.J
my greetings to him and say that a person has told him to give you a hundred
dinars from the seven hundred dinars that are buried at such and such place. ,_r.>JI ~ ,",,,a~.J ~ ,- Ql • .9 J! r_? r ,;J_,..., t.1-'1.J J ~:J;:_ ~ ,;J_,..., y,f
So I went to his place immediately, knocked at his door and a maid called out
~} ':;>.L.. .L;.t; '~ :~ ~~~ :J Jw df" ;._;;; J~~ ~~JI
from inside: Who is there? . " " ". r.r-· j.J ~l-=-..U
I said: Tell your master that Abu Surah has come to meet him.
I heard Abul Hasan remark: What does Abu Surah have to do with me? ·~J ~ e::-4.J 4 ~
But in spite of that he came out and I narrated the whole story to him. He went 0-! ~I 0-! .JJI~ J <:fo}x;JI ~ ~ ~ :/' _r.>JI 1..Lt ':fo.JJ .JJ.J ;~ ~ ~j Jli
inside and brought a hundred dinars and gave them to me. Then he asked: Did
you shake hands with the Imam? Yt!S, I said.
He took my hand and rubbed it on t'.is face and eyes.
·r ~ J .Jf!.o ~.J '~.r.f-.J jl_j>s-11 A
Ahmad bin Ali says that Abdullah bin Hasan bin Bashar Khazzaz has also
narrated the same report to Muhammad bin Ali Ja'fari. ··-- ·----··- ·---·-- --
-------------------~~c--------~
Kitab al-Ghaibah
329

~~ u=>- lit..::. ~ .r)11 1JA ~: Jli '-?.;A )1 :.r- ,wJ ~ ~ ~ ~ "5JJ.J _ rri
328 Book of Occultation
0~ )1 ~~ :r>' ill;~ dL _, 4.:.4 ).J 4.:.4-l>- J i.:fo_,..JI Jl ~_,; 'e:i~ JL. ~ J
236- It is narrated from Muhammad bin Yaqub directly from Zuhri that he said:
"I made great efforts and spent a lot to meet Imam Mahdi (a.s). Thus I went to
41} ~ol..L.iJ~ ~ :~ Jlii ~ .~ ,JJ-PJ ill; ~1 ~:~Ju; 'i~I ~
Amari and remained in his service. After a long time, I expressed to him the 1-~ 4-5' ~J 'J~I ~ WIJ ~iJ ,~ J '--""l.:11 ~j ~ ~t..::. ~J ~l!
~~~ dLJ ~! ~..w 'Jl LJ~ ~_,..JI~ uji:J ~1 u_)i; L•.LL)~~I ~
wish to see the Master of the Age (a.s). He said: There is no way you can meet
:r>'
him. When I continued to insist, he said: Come tomorrow at early dawn. So I
came to him next morning and found a young man in his company dressed as a
trader and carrying some trading goods below his arms.
01 ~.,-JI Jlii - 4J ~~)'~I JJ..UI ~ ~l.S"J - )..UI J>-..l;:l .r ,u:J) L. .~ r
·~ ~J ,)..iJI j.>:JJ ~ r-19 JL'J ~..1.9 d~ ~cl; 'Yd;~~ JW 0i u:J)
I came near to Amari and he gestured to me. I moved towards that gentleman •
and asked him whatever I wanted. He replied and when he was about to go _,.>-I '-1-4 0~ 0yJ... 'i~I~ 0i Jl 1-1.!.JI _r=-i .f 0yJ... 0yJ... :Jl.9 0i .f _?~
inside Amari said: If you want to ask him anything, ask him now; you will
.)..UI j>-:JJ i ~I~ 0i J! ol..lit.ll
never see him again.
As I was about to ask him something, he said the following and entered the ,0\AA..Lll 0u\>. 0-! ~ 0-! JJI~ if' ,~ 1(- ~if' ,~jl)I ~ ~ ~j - YfV
room without listening to me: "Accu~sed, accursed is the one who delays the ~~I~~ ~L-..1 ~ ~j ~ ui) :J\.9 ~INI 0u ~ .:>b 0~ ':1-i :r-
Maghrib Prayer134 so much that stars become visible. Accursed, accursed is the
one who delays the Morning Prayer so much that stars disappear." J:JWI ~ :_r. ~y ~ L,.;)1 ~~~~~~~I~~ ..Uy( :Jli)
237- Ahmad bin Ali Raazi has narrated from Muhammad bin Ali from .UJ .~i ~. JJI ul~ ~11 ':1-i ~ Js- ~~I~~~ }~I~~
Ubaidullah bin Muhammad bin Jaban Dahqan from Abu·sulaiman Dawood bin
Ghassan Bahrani that he said: "Abu Sahl Ismail bin Ali Naubakhti told me that ~I o-4, ,~WI ~j ~J ~ 4..oj ,~L. J rJ.:-> J ~ t:.....i 1-l_r~ i~I ~
Imam M-H-M-D bin Imam Hasan Askari (a.s) was born in Samarrah in 256 .Y'J '~..y.JI ~ '~ ~J ~\S ~l:Ju .i.;i .JTJ ~ JJI ~~I ~Ji
A.H. His mother was Saiqal; his patronymic is Abul Qasim and the Messenger
of Allah (s) had mentioned the same patronymic and said: His name will be 'i~I ~ i:>L.)1 ~~ .JAJ 4 ~1.JAJ ,~1
same as mine, his patronymic will be same as mine and his title will be Mahdi.
~I W _rJI ~ i~I ~~~~I~ 15.i ~ ~.:> :~ ~ ~~l Jli
He will be the Divine Proof, the Awaited one and the Master of the Age. - -
Ismail bin Ali further says: When Imam Hasan Askari (a.s) was in his fatal :_r. ~ <l:-9 ~ iJ.>. ..li ~y .:>.,....i i.:>l>JI 015"J - ~ 4..4.:>l>J Jli ~! 40~ 1.;iJ ~ ul..
illness, I was present with him. He summoned his servant, Aqeed, who was a .J ~~ ·~~~~Ji-!~ 4 (.J) Jlii - i~I ~~I~..> .JAJ ~
Nubian black. Prior to this he was in the employ of Imam Ali Naqi (a.s). It was
he that had brought up Imam Hasan Askari (a.s). Imam (a.s) told him: "O Aqeed,
boil for me some mastic water." Aqeed obeyed and after the water was procured,
°"!~ t"-"J ~~ ~ (..L4.ll J~ W! 'i~I ~~I ii ~J~I ~ °"! u1-~ r
:~ JuJ '"..L:. '-1-4 .6'_? 4i~I ~~I ~l:; c_..lill ~ ~? .J.,;} 0 ~..:, I~
Saiqal, the mother of Imam Mahdi (a.t.f.s.) brought it to His Eminence.
•
His Eminence took hold of the vessel, but his hands shook so much that the . ~ ~Li l~l.,., ~ ~; d;!J 41 J>.)i
bowl clattered against his teeth. The Imam let go of the vessel and said to ,· ~I ~ ~~ ~IJ ~L... ~ 1.;j I~~ ~~j ~..l! :~ Jl.9 :j+s..Joli Jli
·; 41-WI
Aqeed: "Go inside the house where you will find a boy in prostration. Bring '
him to me."
. . .
u..L>-1.9 ~-vi u1-~ I~! '~1 ~J.fJ~ .!.l .r~ ~~ 01:~4J~ ~ r, J~ ~
Abu Sahl says: Aqeed said: When I went inside to bring that boy I saw that the
boy was in prostration and had raised his index finger to the sky. I saluted him. 'i~I ~~I ~i J! ~ jdJ c~
He shortened his Prayer. I said respectfully: "The master has called you." At ~ ,.11.; 4.....iiJ ~ ijJ '0}ll '-}J:J .JA l~!J ~~~~~I J..o W! :~ y.i Ju
that moment his mother arrived and taking his hand brought him to his father.
Abu Sahl says: When the boy came to His Eminence, he saluted him. I saw that
his face was glowing like a pearl; he had short hair and wide teeth. When the
 331

330 Book of Occultation

eyes of Imam Hasan Askari (a.s) fell on him, he wept and said: "O master of my
family, give me this water, so that I may proceed to my Lord." The young master
compli,ed and taking up the bowl of mastic water brought it to the lips of his
father, so that he may drink it. Imam Hasan Askari (a.s) said: "Prepare me for the
ritual prayer." That child kept a towel before the Imam and made ablution for
him by washing his face and hands in tum. Then he rubbed his head and both
feet. The Imam said: "My son, I giv~ you glad tidings that you are the Master of
the Time and the Proof of Allah on the earth. You are my son and successor. You
are born from me and you are M-H-M-D the son of Hasan son of Ali son of
Muhammad son of Ali son of Musa son of Ja'far son of Muhammad son of Ali
son of Husain son of Ali Ibn Abi Talib (a.s) and you are from the progeny of the
Holy Prophet (s) and the last of the Purified Imams (a.s).
And the Messenger of Allah (s) gave glad tidings about you and informed about
your name and patronymic. This was told to me by my father from his purified
forefathers - blessings of Allah be on Ahle Bayt. Indeed our Lord alone is
worthy of praise and glorification."
Imam Hasan bin Ali Askari (a.s) spoke these sentences and passed away at that
very moment. May Allah bless them all.
238- It is narrated from Abul Husain Muhammad bin Ja'far Asadi that he said:
Narrated to me Hasan bin Muhammad bin Aamir Ashari Qummi that: Narrated
to me Yaqub bin Yusuf Zarrab Ghassani on his return from Isfahan that: "I
performed Ha.ij with some Sunni persons of my town in 281 A.H. When we
reached Mecca, one of our companions took for us a house on rent in the
Sauqul Lail Street. It was a fortunate chance that the house was a property of
Ummul Momineen Lady Khadija (s) and which was now known as Darul Reza
and was occupied an old lady. When I came to know that the house was called
Darul Reza, I asked that old lady how she was related to the owner of the house
and why it was called Darul Reza?
She said: I am one of the slave girls of the owner of the house and this house
belongs to Ali Ibn Musa Reza (a.s). Imam Hasan Askari (a.s) has
\

accommodated me in it, because I had been in his service.

I was impressed by that old lady, but I did not disclose it to my Sunni friends.
Whenever I returned from Tawaf at night, I slept in the verandah with them.
We used to close the door and also place a huge stone behind it.
One night I saw a lamp in the verandah where we slept. Then I saw the door
being opened automatically and a medium stature, wheat complexion and
physically fit young man having a mark of prostration, wearing a shirt, a wrap
and wearing shoes without socks, enter and ascend to the attic occupied by the
old lady. She had told us not to go up, as her daughter lived there.
 nao aI-Ghaibah
333

332 Book of Occultation

When the man went to the attic, I noticed that the light present in the verandah
had now reached the attic. My friends also noted this and they thought that the
man ·was visiting the daughter of that old lady and it seemed as if he had done a
Mutah ·marriage with her; and that this Alawite lady considered it lawful,
'although it was not so'.
Thus we saw that man regularly, ~mt when we checked the door, we found it
dosed and the stone was also intact.
I became curious and I decided to ask the old lady about him.
One day I said: 0 so-and-so, I want to ask you something in private, but I don't
get a chance as others are also present. So when you notice that I am alone, you
should come down from the attic.
She also said: I also want to speak to you in private, but I don't get a chance.
I asked: What do you want to talk to me about?
She said: See, don't mention this to anyone; he has told you not to fight with
your companions and associates.
I asked: Who has told this?
She replied: I say it.
Since I was suspicious from before, I did not dare to ask anything else. I just
asked what she meant by companions? (I was thinking that she was implying
my present companions.). But she said: People who live with you in your house
in town (and the fact was that I had regular controversies with them about
religious matters).
So they complained about me and I ran away from there and went into hiding
and now I understood that she was talking about them.
I asked: What is your concern with Imam Ali Reza (a.s)?
She said: I am the maid of Imam Hasan Askari (a.s).
When I became certain that she was connected to that family, I asked her about
the hidden Imam and said: I adjure you; please tell me if you have really seen
him yourself. She said: Though I have never seen h~m myself, because when I
had left that place, my sister was pregnant, 135 but Imam Hasan Askari (a.s) had
given me the glad tiding that I will see him at the end of my life and that I will
be to him same as I was to Imam Hasan Askari (a.s).
Then she said: At present I live in Egypt, and I have come here, because he sent
a letter and thirty dinars to me with a Kliurasani man unfamiliar with Arabic
and asked me to perform the Hajj. I came here hoping to see him as well.
Now I became sure that the man who frequented the attic was the Imam ~f the
time. I took out the ten dirhams from which six were reserved for Imam Mahdi
(a.s). I had initially vowed to put them at Maqam Ibrahim, -but later I thought
that it was b~st to spend them on the descendants of Lady Fatima (s).
 1\.nao ai-vnarnan
335

• •
334 Book ofOccultation ~~I.) ':?..UI 01 ~ ~ 0LS'J 'iUI ~ W\.9 ..UJ :r \,;;,,.. ! :r J! ~1.)..UI

So I gave the ten dirhams to that lady and said: Give them to one who in your J~ :..::..JLQ.j 4UJ ~ ~L..... ~J u~J ,I.....a:d.)..UI u..i>.t.9 ,.WI 1._:...lj
't"""
WI
,J
· l-,)1
'I,.]'"':"
view is most deserving from the descendants of Lady Fatima (s). I was
M '

expe~ting that she would give to the man who visited her place regularly.
. ~~ ~, ..l>- ~~ )1 o..LA ~J ,~_,; ~..Lll t'°rJI ~ ~! J> lf:! l:J u-:l :cl!
She took the. money to the attic and returned after sometime arid said: I am not
entitled to take it, you may put it where you had vowed to, although you can
take change it from dirham Razavia into another currency and put it there (I did
·~ )1 :f' ~ u ri ':?..UI :~ J ~J ~ '~Y ':?..UI ~.,,.JI J ~jJ
that and said to myself that whatever you have been ordered was from that
gentleman only). oL ~ ~ :4J ~ 0~.)~~ ~j\.JI ~~Lill ~1~?cf.i~~0LS" ~
Then I also had a copy of an epistle, which came from Qasim bin Alaa in
Azerbaijan. I said to that lady: Show this copy to him, he definitely would be ~I ~J~ 449.;-i ~µ ~JL; ..::..Jlii ,~WI u~_,; \SjJ J..i 0L...i! Js- ~I
familiar with the writings of Imam Mahdi (a.s).
She said: Give it, I am familiar with it. r ~_rUI u.M..a.9 0t5::.J1 llA J l)i 0i ~ ':}: ..::Jw i~ 0i ~ ci_,JI 0i ~ J

I showed it her and was thinking that perhaps she will be able to read it.
She said: I cannot read it here.
I
•0 .r.f-J (o~l)~ ~A Lo(...)~ f Ai e;9?1 ~J ~ :~w d_;ii
Then she took it upstairs and then came down after sometime and said: Yes, it
is correct. And I also have some good news to you, which is beneficial to you M .
1 _ d....; 1,.. ~ 1 ~ 1 dl J - .. , '.'. :.
:J.,..;i ..:JA.9 w~)~ ~.~nj ~ Ji1 '5"'+" i...s- jAJ_ ~-J\.il r
M 0 M ' 0

and others as well.

After that she said: He is asking how you invoke blessings on your Prophet? l" ) t' Lo j..,ajls' ~ JiJ ~ ~ -!l;4J ~ JiJ ~ ~ ~ ~I
I replied: I do it as follows: Allaahumma Salli alaa Muhammad wa Aali
Muhammad wa Baarik Alaa Muhammad wa Aali Muhammad ka Afzali maa
Sallaita wa baarakta wa tarahamta alaa Ibrahima wa aali Ibrahima innaka
·~ ~ d1 ~'.r.1 JiJ ~'.r.1 J.s- ~ )J ~J4J
hameedum Majeed. (0 Allah, bless Muhammad and the progeny of Muhammad
and sanctify Muhammad and the progeny of Muhammad with the best of the ..::..J j ..ull i:.r4 ulS" w; '~ :..:Ji; . ~ J r-+15' ~ ~ ~ ~ I~! ''i :Jlii
blessings with which You bless and sanctify Ibrahim and . the progeny of
Ibrahim. Indeed You are the praised one and the majestic.) cL Js- 4,j~ Ji Js- J ~ ~ ~I Js- -~ I~! :dJ J~ :~lii ,.r}-P ?~ l+--oJ
She said: No; when you invoke blessings, you should mention each name
separately.
I said: All right.
The next day when she came down, she had a.slip of paper with her. ~ ...L>l "5) 'iJ- ~~I ~I - clJI GIJ ~~1,;I ~ (:...,.>iJ ~WI ~i ~J
$. ' ' ' '

She said: He says: When you invoke blessings on your Prophet, you should do .
so according to this formula.
tf ~ ,)J.JI cL ~~ 0j~ ~ 01~ :r J~ )1 :r ~4 "5)J ,~1 j>J:,
I accepted the note and began to act accordingly. Then on many nights I saw
him descend from the attic and the light accompanied him. I used to open the ·
door and follow the light, but I could only see a light and that person did not
become visible to me, till he reached the courtyard of the Kaaba.
I also saw people of various countries visit the house and hand over their
requests to that old lady. I also saw her returning them to the applicants along
 Kitab al-Ghaibah
337
•.)1..w ..:......li 0 i
. ·
J ,1~-;.r
. ~ L. · ~
~ d,$.
Li>. l.:.9
•
• ,.
_,.....a- ~s9
•
r+-- ~l.)J •
,~~I )'J ~J
336 Book of Occultation
:(_.;> ':>JJI _;:.9..Lll ~
with their replies and . spoke to · them in a language, which I could not
understand. I also met some of them on way back home till I reached Baghdad.
4.::-J •.:,.:.:JI i"'l>J •.r.i- _,JI J,... J...>... .fa J... ~I '!""'")I .:.,.-)I .ti !"'-!
The 'Durood supplication, which was written by Imam Mahdi (a.s) for me is as .
follows: t.s.r.JI ,;..;T JS :r ~I ,J~I ~.J "->· 46 ,a JI ,,'-";u1
.. .
~
J
. L
~~ -
-.··JI . _1w1
'~ 4--'J
"In the name of Allah, the Beneficent, the Merciful. 0 Allah, bless Muhammad, .

w_,,-!; ~I ..Jil ~,) ~l ~...,WI ,~U...:..U ~rJI , 0 ~ j.oj.JI ,~JS' :r

who is the chief of the messengers and the proof of the Lord of the world. Who
was selected on the day of the covenant, who is the chosen and selected one
from the shaded springs; purified from every trouble, immune from every •
~. IJ ,~--J . .lw; . • . '1 • . . I _u'
defect, hopeful for salvation and one having discretion of intercession in the -v-; ~-.-; 'OJ~~ J '~).) C!.JJ ~ ~-'J ,J..i\A_r. ~J ,J,.j~
religion of Allah.
0 Allah, accord honor to the edifice of his religion and grant respect to those ~,,_JJ~I ~ ~ ,I,)~ lolA.o ~I; '~ )1 ~)IJ ~ JJ.llJ ,41_ ,<aoll; J...aAJI
evidences and give salvation to his proof and exalt his status. Illumine his
effulgence further and make his face more illuminated and increase his merits. ~J '~I ,;JI ..Uli; ,.:,..1-rJI ~;IJJ ~ j.JI .r.4j Js- ~J . (.);_;>~I;
And also increase his honor and raise up the effectiveness of his intercession and
make his position the praised one, that the formers and the latters may envy.
1!.>JIJJ '~j-JI iL.,l ~~~I~ ~J .~WI~.; ~J ~)I
And bless Amirul Momineen Ali It,n Abi Talib (a.s) and the successor of the
divine messengers and the one who had a brilliant countenance and the leader
of the worshippers and the chief of the successors and the proof of the Lord of ~)JJ '~j-JI iLoJ ~~~I Js- ~J .~WI ~J ~J •.:,..l-rJI
the worlds.
And bless Hasan bin Ali, Imam of the believers, successor of the messengei·s ~JIJJ '~j-JI \L.,1 ~I~~ Js. ~J .~WI YJ ~J ,.:,..1-rJI
and proof of the Lord of the worlds.
And bless Husain bin Ali, Imam of the believers, successor of the messengers ~)JJ '~j-JI iLoJ ~ ~ ~ J.&- ~J .~WI ~J ~J ,~rJI
and proof of the Lord of the worlds.
And bless Ali Ibnul Husain, Imam of the believers, successor of the messengers ~J 1JJ '~j-JI iL.,1 ~ ~ ~ ~ ~J .~Wt~.; ~J ,.:,..1-rJI
and proof of'the Lord of the worlds.
And bless Muhammad Ibn Ali, Imam of the believers, successor of the ~J 1 JJ '~j-JI iLoJ ~ ~ ~~ J:s. ~J .~WI ~J ~J ,.:,..1-rJI
messengers and proof of the Lord of the worlds. .
And bless Ja'far Ibn Muhammad, Imam· of the believers, successor of the ~)JJ '~J-JI \Lol ~JA ~~ ~ Js. ~J .~WI YJ ~J ,.:,..1-rJI
messengers and proof of the Lord of the worlds.
And bless Musa lbn Ja'far, Imam of the believers, successor of the messengers . ~JIJJ '~J-JI iL.,J ~ ~ ~ J.&- ~J .~WI ~J ~J ,~_,oJI
and proof of the Lord of the worlds.
And bless Ali Ibn Musa, Imam of the believers, successor of the messengers
and proof of the Lord of the worlds. ~;IJJ '~J-JI iLoJ J o'>l.4 ~ ~ ~ ~J .~WI~; ~J ,.:,..1-_rJI
And bless Muhammad Ibn Ali, Imam of the believers, successor of the
messengers and proof of the Lord of the worlds.
And bless Ali Ibn Muhammad, Imam of the believers,_ successor of the
messengers and proof of the Lord of the worlds.
 · .t\Han al-Ghaibah
339

338 Book of Occultation

~: ~LJI ~J ~J ~.rJI ..:.i)JJ ·~J.JI ila! ~~~I~ ~J
And bless Hasan Ibn Ali, Imam of the believers, successor of the messengers . ~J ·~.rJI ..:.i;I;; ·~J.JI ila! ':5-4-JI ':5.)lfJI ~l...411 -..4.WI ~ ~;
and proof of the Lord of the worlds.
And bless Khalaf Salih (righteous successor), the guide and the guided, Imam · i·~1 ~~I ~.)4JI ~l'I ~ ~jJ ~~~~I . .:r.o.JWI ~J
of the believers, successor of the messengers and proof of the Lord of the
worlds. •4J 41;j ..!L~ j' ~LS'); ·~.) riu~ ·~- ;;-JI ;l..f.':ii -~.)L.a.ll
0 Allah, bless Muhammad and his Ahle Bayt (a.s), the guiding Imams and
guided ones, the truthful learned, the righteous and pious, supports of Your
religion, pillars of Your Oneness, interpreters of Your revelation, Your proofs on
Your creatures and Your representatives on Your earth, whom You have chosen . ~-
rt" :.r.J ~I~.~
~ · ~· J •
~
~ r+.. .a..a.>;
.
-~..u r+·_.a.r;1; •.!.b~ ~
for Yourself, and selected them from Your servants, satisfied them with Your
religion, specialized them with Your recognition, bestowed them with Your ~· r+·_,JJJ •.!J;.,._; rf· .Ji,,-~ ~..u.,, .l.!l:-o~ ~JJ .l.!.1:-o>..f.
nobility, humbled them with Your mercy, fed them with Your blessing, nourished
them with Your wisdom, dressed them up in Your light, raised them with Your
kingdom, surrounded them with Your angels, honored them with Your Prophet.
0 Allah, bless Muhammad and exceeding blessings be upon them, eternal,
pure, no one is surrounded with it, except You and none can encompass it,
except Your knowledge and no one can encompass it other than You.
0 Allah, bless Your Wali, enlivener of Your Sunnah, establisher of Your
command, caller towards You, proof upon You and proof on Your creatures, ~

Your caliph on Your earth and witness on Your servants. .o~ ~I ~I . ..!.!.)~ ~ ..!JJAU; .~) ~ ~-.;_L;. J .clil> J.s. ~J
.
I

0 Allah, exalt his help, increast his lifespan and embellish the earth by . ~

increasing his survival. 0 Allah, suffice him from the greed of the jealous, ·~ 4_r-A o..UIJ :.r..J.....,WI 0 ~I ~I .JJ~ J~ ~J';/I :,r..)J , 0 ~ ~ -MJ
protect him from the mischief of plotters, prevent from him th~ intentions of ihe
~ ~j ...__tljl . ·~JWJI , ~..Li j . , _,. -
oppressors and deliver him from the hands of the tyrants. • ~ V• • • ~ • ;.r ~J ·~u:a.I
. _111· 11 - 1 1
O.) J~ ~ ?.),,,, ·:.r..~~I
0 Allah, bestow him in his self, his progeny, his followers, his subjects, his
confidants, h.is common ones, his enemies and all the people of the world •Y '-! }; La l:'..DI j.ti ~J o;Js. J w~ J ~L>. J 4' JJ ~J ~J~J w_;
whatever is near to his view and which is easy for his self and fulfill the best of
his aspirations in the world and the hereafter, indeed You are powerful over
everything. ~I .~J.i t.~ JS Js- ~! ,;;.f-~IJ l:'..DI ~ ~j ~j ~J ,w.; ·'-! .r-JJ
0 Allah, put back, through him, in original form that which has been uprooted
from Your religion, put in order again through him the confusion created in Your -~ ;.r ~ La '-! .;#i; ~l:S' ;.r J~ L» '-! ir-i.J .~.) ;.r ~ t.., ~ ~~
Book. Make clear, through him, the distortions made in Your commandments, so
that Your religion regains its true spirit, on his hands, blooming and full of ~ ';/ J ~ ..!.W ':/ l"'11.,;..o l..aJ l> d..Li ..l.> L.,aJ.
- •
4-J ..Li
..
I .... a 4-J
.. ~.J ...
~ .) .)
~ ~
•
tenderness, progressive, up to date, liberated, savior, without doubts and ·
uncertainties, without suspicions and obscurities, there being no falsehood
lingering around him, nor any subversive activities in his presence.
0 Allah, enlighten the world with his truth and make oppression and tyranny
take fright and flee, put a stop to reversal and subversion by relying upon him,
 Kitab al-Ghaibah
341

340 Book of Occultation

once for all, pull down the edifice of corrupt wickedness forever by giving him
a free hand, through him break up entirely totalitarianism, let him deal the
deathrblow and wipe out the existence of the damned and accursed, and put an
end to oppression perpetrated by the unjust tyrants, and set up justice and
fairplay, put in force his "rule of life", far and wide, everywhere, over all
jurisdictions, make all authorities serve to promote his sovereignty. 0 Allah,
whoso runs away from hitn should be discredited and put to shame, whoso
undermines his mission should be eliminated, whoso looks upon him with envy,
and quarrel, may be cornered, back to the wall, whoso knows, but denies his
right may rot and disintegrate, make lighter and easy his mission, make haste to
set in motion blossoming of his truth, let his glory shine in run brightness.
0 Allah, bless Muhammad, the Chosen, Ali, who pleased (Allah) better than
others, Fatima, the bright and beautiful, Hasan, the agreeing, Husain, the
refined, and all the rest of the closely connected appointed guardians, the
favorite confidants, the signs leading unto guidance, lighthouse of piety and
wisdom, the trustworthy and safe handles, the strong rope, the right path. Bless
Your dearest intimate friend, the authority You promised to protect, and (bless)
the Imams, his children, spread their creed, build up their cause, let their
thoughts and deeds reach far and wide, to the four corners of the world, in the
matter of religion, in the worldly affairs and at the time of Final Judgment,
verily You are able to do all things."

lr
 Kitab al-Ghaibah
343

342 Book of Occultation

· Miracles of the Master of the time '

during his Occultation ~ 01 0-4 }S"I ~ 4;_R.ll ~~j
'
i/ w~l ~ J.P 411...UI ~l~I JH ~jJ
With regard to the display of miracles from His Eminence, the Master of the Age
(a.s) during occultation, which prove his Imamate are numerous to the limit that
:~ l!> }"'.t ui ~
they cannot be computed. However, we will mention only a few of them here. ~J "-:-' ~ J. ~ :.r- '°':); J. ~ J. ~ r-"lA.11 ~i :.r- ,~4 u_r.>-i - rr°'
Miracles of the Imam during occultation jlSJ 'i':>LJI ~ J Oo>--4 ~i ~ ..u- ~:Ju J4H J. ~1.r.1 J. ~ J!
\

239- A group of scholars _has narrated from Abul Qasim Ja'far bin Muhammad .l.l;_..Ll. ~J ~} ,J ~· ~ ~ ~J ,d..:..A..JI i._S'JJ ~ 11~ J~ j~ " I
Quluwayh from Muhammad bin Yaqub directly from Muhammad bin Ibrahim . " . ~ ~ ~

bin Mahziyar that he said: After the martyrdom of Imam Hasan Askari (a.s) ~ ~ .u~ J J! ~ JiJ ,JWI I~~ ~I JilJ ,0_,.JI* (~~J) ~~) ~ ~ :Jw
" " "
doubts overwhelmed me, especially about who would be the Imam after him.
This was while a huge amount of Khums had been deposited with my father; so ~I)~ ~?iJ Jl_,JI J! JWI I~ ~i ,~', ~ 1.~ ~ ~ ~j ~. ~ :~
he carried them and boarded a ship. I went with him to accompany him. He got a
':J!J .i..;..Ll.;j i':>LJI ~ ~ ~j i~j 4>- ~ ~ "~ J ~J 0~ bl..b-l _r.>-i 'lJ ,..k.!JI
very severe fever and said to me, "My son, take me back, take me back. This is
death. And fear Allah in this Khums." He confided his final will to me and died.
·~~~
I said to myself that my father had not asked me to do anything wrong. I will
carry these goods to Iraq and will rent a house there and will not inform ~ 4 :~ WJ ~ JJ""'.J. t;i I~~ '~~i ~J .k.:JI . ~I)~ ..:...:;S'IJ Jl_,JI ~..ill
anyone. If things became clear to me like their clarity during the days of Imam
'~~.bi r-1 ~ ~ ~ ~ ~ ~ i..5-> l.lS"J 1.15" ~.,f':" ~ (l.lS"J) 1.15" &o
Hasan Askari (a.s), I will hand the goods over, or else, distribute them as alms.
~ • l~
I went to Iraq and rented a house by the river. I had remained there but a few ~ ~
.!JI• ::\
'-:?·lj
t :: ', - ?'",
i.:_.r _
,c"
_ ~ ~c.~
'1
''-"' J ~ f:..1.. '1J ~~I' ~J JJ""' )I J! JWI c" .41.J
days that a messenger brought a letter to me saying: 0 Muhammad, you have
brought this and this in such and such parcels; recounting all of the goods that .~I -4.>l! 4,i i~
~

were with me of which I did not know myself. I gave them to the messenger. I
remained there a few more days and was not given any attention, which made
u~)J ~~~:Ju ij~I J:..i.. J. J..a-ill J. ~1 :r- ,~l:....'11 l.i+:J - r£.-
me rather sad. Then a letter came, "We have appointed you in the position of ~.JJ1 UWIJ ~I '-:-'I~ ~J} ~l.!lJ; o~ 0i a.;l,%. .w ~IJ ..:.JWI ~ ~j 0i
your father, so thank Allah."
240- It is narrated from the same chains from Hasan Ibn Fadhl bin Zaid Yamani .I~ .C:.~
that he says: "I wrote a letter about two issues and wanted to write about a third
issue as well, but did not, fearing he will not like it. The answer came,
J_,.;i '1 LiiJ ~I U~JJ :Ju - ~I~ .4>-i i~ - )~if' ,~l:....'11 l.i+:J - r£.'
explaining the two issues and the third, which I had kept to myself." ~~I~~ 0i ~ ~ J! ~ Jt.; ,iliJl..y. J. ~.i.. u~ 0i Ji~ ~j ,a_.~ '1'~
241- It is narrated from the same chains from Badr, the slave of Ahmad lbn
Hasan, from his father that he said: "I arrived at the mountain region. In thos~. ~~Li ~_,5' ~! ~1 (j~I c9jj r-101 ~ o'lJ-4 ~! ~J ~J ..l:.-JI
days I was not a believer in Imamate, but loved them over .all. Until, Yazid Ibn
Abdul Malik died and he bequeathed in his malady that Shahriul Samand (a
. ,1..i.:,..j ~ t1'i r-3J ,~ ~ J~~ ~!_,.. : a.A.b.:..JIJ ~IJ ~1..UI ~~,~~I
breed of horse), his sword and his belt should be given to his lord.i36 I was
afraid if I did not give Shahriul ~:amand to Idhkutakain, he would chastise me. I
I
valued the beast, sword and the belt for seven hundred dinars and took them on ----=~======~=-=
----
- - - - - - - - - - - - - - --·· -- -
 Kitab al-Ghaibah
345

344 Book of Occultation

my account and did not tell anyone. Then a letter came from Iraq ordering me,
"Send the seven hundred dinars that you owe us for the price of Shahriul
· S~mand, the sword and the belt." ·
242- It is narrated from the same chains from Ali from those who narrated it
that he said: "A son was -born for me. I wrote a letter to the Master of the Age,
seeking permission to perform his circumcision on the seventh day. Reply came
saying not to do it. My son di!~d on the seventh or eighth day. Then I wrote to
our Master about hi~ death. The answer came: You will sire another and
another son. He named the first as Ahmad and the other Ja' far. They were born
as the Imam had predicted. ,
243- It is narrated from the same chains from Ali bin Muhammad bin Abi Aqil
Isa Ibn Nasr that he said: "Ali Ibn Ziyad Saymoori wrote and requested for a • 4jY Ji fl~ ~1~J ,~w
burial shroud. The Imam wrote back: "You will need it in the year two hundred .~IJ ~~ ..i~ 0 L . '.&. • • 'JI~ ~
• • J· J .Ju- ~Ct>· '"'~ c.f. .· .&. '~ ~ • ~
• .r--;. J.
- Yi!
and eighty." He died that year and the Imam sent him a burial shroud before his • iJ

demise." "i ~ J-iJ U:::-'.)IJ ul~I ~ J-11 :.U JLl.9 ~lkiWI _r..j) I ~-' ,~j ~ 015' WS
244- It is narrated froni Muhammad bin Yaqub from Ali Ibn Muhammad that
he said: "A prohibition came forbidding visitations to the .graveyard in ·~ ~ )j :_r ~ ~ 0i ~I r f ..W '~} .r.l.i. IJJJJ'
Kadhimiyya and the Shrines. A few months later, the minister called Baqitani
said to him, "Tell the people of Bani Furat and village of Bars not to visit the ·~ 1.9~ ..?'li o~ u~pl 0-° i~' ~ ~ 0-° R !... i...i_,
graveyard at Kadhmain, because the caliph has ordered that anyone who comes
0-! ~I i f ''=5jl)I ~ c.f. -4>-i if ''=5~1 ~ ~j i f ,~4 ~_r.>i - T£.o
there must be watched and arrested."
Epistles issued from Imam Mahdi (a.s) 04 ~~~~if ,~°')I ~I 0~ c.f. ~ c.f. ~ ~J.>. :Jl.9 ,~1 u1=-
245- Informed me a group of scholars from Abu Muhammad Talakbari from
Ahmad bin Ali Raazi from Husain bin Ali Qummi that he said: Narrated to me ~~ "-1 J.,,..;_,..J1 ~' ~..L>
.
:Ju 'l>jl_,JI
.
_.A'_,, ._,
r · ..r-....,.
1....
~ ~
•• J.>. 'Jli ' <$.JY.~
•
, .,,
Muhammad bin Ali bin Banan Talhi Aabi from Ali bin Muhammad bin Abduh
Nishapuri: Narrated to me Ali bin Ibrahim Raazi that he said: A reliable Shaykh r~ ~f c.:r.I _?J,; 4 -...Al:>JI ~~I if ~4J 0-'jAJI ~!.'- ~j c.:r.1.r.-L:.; :Jli i YLJI
said in Baghdad that: Ibn Abi Ghanim Qazwini along with some Shia people
u-11°J..u.;iJ L:L:S" ill~~ 1~ ~! ~ ,.u -~ 'JJ ~ rJW' ~ ~ ~i 0i
had a difference of opinion regarding the successorship of His Eminence, Imam
Hasan Askari (a.s). So much so that Qazwini denied the existence of His
:iJWI qj~T ~J ~ ~ r+.L:S" ~l _p.- :,J} '~ IJ_r.l..!.;' ~ o~iJ ,~~I
Eminence, the Awaited Imam (a.s). However, others stressed that the successor
of His Eminence was present and he is His Eminence, Imam Mahdi (a.s). They tJ; ~J W ~JJ ·~IJ jj')\..,ajl ;r f4 1J 411 Lili~ ·~ )1 ;r>-) I .Jil ~
wrote a letter to the Awaited Imam and related their discussion with Qazwini.
~ ~ U4 •·/'-t ;I ~l ~\ .;\ ~.li'..ll •J"' (.J" f \b \i ;\.o;-iJ ,~\
His Eminence replied as follows:
In the Name of Allah, the Beneficent, the Merciful. May the Almighty Allah
keep you and us safe from the mischiefs and may He bestow you and us with
certainty and may He also protect you and us from bad consequences. ~.\..J ,\:l ~ fl l!.l.l~ \:..Ai 'r' JJ'\ i~ J ~ i r.JIJ d.!.ll (.J" ~) \..J •iJ..Ill
Information regarding doubt and denial of a ·group from you in religion and
matter of guardianship (Wilayat) has reached us. Our sorrow and anger is for
you and not for our own selves, as the Almighty Allah is with us, therefore except
 347

~ ..W ~ .l:-!...>-.J'! ~ l;.,..., J.>J IJ 4 o_r.S. J ! ~ '-i Li 'JJ l;.,..., JI _:.,'J d:.~ 'J ~
346 Book of Occultation
I • .\.JJ~ ~ ~IJ -~.) ~~ ~J
for Him, we are not needful of anyone else and the truth is with us. Therefore, I 'I ,Jil r'::..: .. Lo _,1 ~iJ,,,_s:...:,; o~I ~J ,:.,_,~~? ~)I ~ ~ Lo!-.'(~ 4
am not afraid if someone turns away from us. And we are the first creations of ~ o o:c. A ,,,,. ,,,,. * ,-

dur. Lord and (other) creatures and people were created afterwards. And you, O ~~~ r'11 ~J1:, J;.w:,J1 1Hi:, J1 1Hi 1fa1 ~;J1 4ti ~' :J~ J>.J
people! Why have you fallen into doubt and bewilderment? Have you not heard
the statement of Almighty Allah: "O you who believe! Obey Allah and obe.y the
;,:i~IJ ,r.i>WI ':' ~j ~ ..:....b.;J iJfo.. L... ;li'JI '! .:.i.\.::- Lo ~ LoJi
Apostle and those in authority from among you ... " (4 :59) le~IJ •l+.:J! iJJJ~ ~L...o ~ JI ~ ~ ~j.J LoJi ~i~I ~ ~
Don't you know that it has come in traditional reports that unforeseen eyents ~~ LJS 'i~I ~ ~WI ~ iJi J! i')LJI ~ i~i iJ..U ~ ~ ~J.J.:+i
had befallen the past and would befall the remaining Imams? Have you not seen
how in all the times, the Almighty Allah had made a refuge for you to seek ~j JW JI iJi ~ ~l ~
j.ii l~JJ ·~ I~~
.Jil W,; ~r. tlk r
protection in? He appointed torches of guidance from the time of Adam (a.s) till ~WI i _;; ~ iJfo 'JJ l.!.U~ :.>lS' Lo "Y.s ,....a;. ~J 4. ~I t6-iJ 4~~
Imam Hasan Askari (a.s) that you may obtain guidance and direction, in such a
way that whenever a guide went away, another one took up his place and torch. ,iJ.JAJlS' ~J 4.i~ JI rj ~J
When the Almighty Allah took away Imam Hasan Askari (a.s), do you think He JL> i')L.JI ~ w4T [.~ Js- I~ IJ..:.--i ~ i')UI ~ ~WI iJ!J
has rendered His religion invalid and severed His relation with the creatures?
Never! Till the Day of Judgment and the time of the issue of Allah's command, ~jl:.t 'J •o..L-4 ~~ 4.J-4J ~ JA (JOJ 4~J ~.J ~J 4~4 ~I
which is not in favor of the people, it cannot be thus. ~ JL..-; JI .r-°j iJi '1_,.JJ •)LS J....>~ '1! L:.;J~ ~~ 'JJ •fl iJ~ '1! ~.J-4
Indeed, His Eminence, Imam Hasan Askari (a.s) passed away with success and
good fortune like his respected forefather~ and in such a condition that his ~.i..J -~ ~ '-.'...4 ~ Lo \:.i,... (.)'° ~ ~ -~ 'JJ ~ '1 r'J -~ 0

knowledge and will is present with us. And his successor would perform his
. ~ .
.~l:S' ~I ~J ,iJlS' .WI -.U Lo~ ·f'S~
'
-
functions. And except for an unjust criminal, no one has any dispute with us in this
matter. And except .for a denier disbeliever, no one claims this divine position of ~J .~IJ-!'11 ~ iJLS ~ Jl~'11 ~ •l:.J! r'11 IJ~JJ ,\;l l~J JI 1.JAJU
ours. And if it would not have rendered the command of Allah to be subverted and l~IJ 4J~I J! 1.,J..u.sJ .~I ~ 1µ 'JJ ~ ~ Lo ~ 1.,JJ~
His secret had not been exposed, our right upon you would have become so clear
that your intellects would have been amazed and your doubts and uncertainties '~J ~.au JIJ 4~ ~,.,~ .w -~1.,JI 4:-JI J.s- o~.,,.J4 ~! f ;...a.;
would have disappeared. However, what Allah has·willed, predestined and written •. L;..o ~ L:.sJ 4~ J~':llJ 4~ JJ f>~ ~ (.)'° \,;.,C$ Lo '1.,JJ
would surely happen and nothing except that. Then fear Allah and submit to our
affair, and leave this matter with us. And do not persist in seeking that which Allah ~WWI 4y ~ ~l=.JI J\...aJI ~I ruall ~j~ ~~~I J.i ~JU~
has concealed and don't get deviated to the left and right. And make our right and
.~WI rllall 4~l1 JI~ ;.ii 1..r4 J> -l>~I .4-l ~ Lo ~l..UI ·~)
illuminated path as the aim. Indeed, I wish for your well-being and Allah is witness -
upon you and me. If I had no affection for you and had not desired mercy and ~~ o-.bJ JA~I ~~ rJ 4.:....> ;_,••J ~ JiJ ~JI~ JI J_,...,J ~I ~J
goodness for you, I would not have~ said anything to you.
It is by way of trial and divine tes't for us that a misguided oppressor, without any
"'U':JIJ .,.I,,,_.,'JIJ l.!.Ul+JI 1..r4 l~ o .a." ,_,1..UI ~ ~ )~I ~J
f 4!J _JI
right has become a prisoner of his selfish desires and usurped the right of others.137 •J ~J WJ iJ LSJ ••L!.t Lo J.s- J~ LQJI J ~~ ~·JJ 4.i µ 4~ .r. ~ ~\A WIJ
Like the daughter of the Messenger of Allah, it is obligatory that I should be patient
and in the end-the ignorant and tyrant would see the consequences of his deeds. ;...;ts";:J JI~ JJ ~J-JIJ -.L:JJ'JIJ "~J'11 ~ J.s- i~IJ ,ua,;i.,..J
May Allah Almighty protect you and us from perditions, calamities and evils. And
.~ rL'J JiJ ~ J.s- JI ~J
Allah is having authority and power on them and blessings and mercy of Allah be
upon all the successors, saints and believers. And may Allah bless Muhammad, the
Prophet, and his progeny and peace be upon them.
 -- · - - -
, Kitab al-Ghaibah
349
348 Book of Occultation

246- It is narrated through the same chains of narrators from Abul Husain
Muhammad bin Ja'far Asadi from Saad bin Abdullah Ashari that he said:
Narrated to us Shaykh Saduq from Ahmad bin Ishaq bin Saad Ashari that an
associate of his came and said that Ja' far bin Ali has sent him a letter ·
introducing himself and claiming that he is the Qaim after his father and that he
is in possession of all the sciences th.at people need.
1

Ahmad bin Ishaq says that when I n~ad Ja' far bin Ali's letter, I wrote a letter t~
the Imam of the Time (a.s) and also enclosed Ja~far's letter. The following
0

reply came from the Imam:

In the name of Allah,- the Beneficent, the Merciful. May Allah keep you safe
and in health. I received your communication and also the letter that you had
enclosed. I went through it; there are many contradictions and mistakes in it. If
you had read carefully, you would also have realized this. Praise be to the Lord
of the worlds in which no one else has any share that He favored and blessed
us. Allah, the Mighty and Sublime does not want anything, except to complete
the truth and to destroy falsehood and He will witness what I am saying. The
day in which there is no doubt, He will ask us about that in which we differ.
The Almighty Allah has not appointed the writer of this letter as an Imam on
anyone of us nor made it obligatory to obey him. Let me explain in detail, so
that it is sufficient for you.
( Ahmad bin Ishaq, may Allah have mercy on you. Almighty Allah did not create
anyone in vain and neither did He leave it free after creation. On the contrary,
He created them from His power, gave them ears, eyes, hearts and brains. Then
He sent prophets to them as givers of glad tidings and warners, so that they may
command them to the obedience of Allah and restrain them from His
disobedience; that they inform them about their creator of which they are
ignorant; and He sent scriptures and angels to them to maintain a difference
between them and common people and that their excellence over them is
proved. Then He gave miracles and a number of signs to them. Thus He cooled
the fire for some of them and made them as His confidante (Khalil).
To some He spoke and made his staff a serpent. Some of them enlivened the
dead and cured the lepers through Allah's permission. To some He gave the
knowledge of the language of birds. He gave something from everything to
them. Then He sent Muhammad (s) as the mercy for the worlds and completed
His favors on him and concluded His prophethood on him and made him the
Prophet for the whole universe. Thus the truths expressed by him are clear to all
and all are aware of the miracles shown by him.
After that the Almighty Allah captured the soul of the Messenger of Allah (s)
~j . and transferred this matter to his cousin, brother, successor and legatee, Ali Ibn
 Kitab al-Ghaibah
351

350 Book of Occultation

Abi Talib (a.s). Then the matter of guidance went to his successors one after
another, so that through them they may keep His religion alive and co~pleie His
light ·an.d He kept a clear difference between them and their brothers and cousins,
so that the Divine Proof and Imam can be .differentiated from common people by
keeping the Imams pure from all sins and pure of every defect and appointed
them as trustees of His treasure and bearers of His secrets and helped them
through miracles and proofs. And if this had not been there, all the people would
h?ve been equal and all would have claimed Imamate. ·No difference would have_
remained between right and wrong and the ignorant and the knowledgeable.
That false claimant has made a false claim on the Almighty Allah and l don't
know how he can prove the veracity of his claim. Can he prove it through the
knowledge and jurisprudence of the religion of Allah? By Allah, he does not
even know what is lawful and what is unlawful, what is right and what is
wrong; what is clear and what is ambiguous. He does not even know the limits
and_times of prayers. Can he prove his Imamate through piety?
1

The Almighty Allah is a witness that he left obligatory prayers for forty days in
order to learn black magic. You should know that he has wine cups and other
tools of sinful activities. Can he prove his claim from some miracles? If it is so,
let him bring some miracle or any other eyidence of Imamate. The Almighty
Allah says in the Holy Quran: "Ha Mim. The revelation of the Book is from
Allah, the Mighty, the Wise. We did not create the heavens and the earth and
what is between the two save with truth and (for) an appointed term; and those
who disbelieve turn aside from what they are warned of. Say: Have you
considered what you call upon besides Allah? Show me what they have created
of the earth, or have they a share in the heavens? Bring me a book before this
or traces of knowledge, if you are truthful. And who is in greater error than he
who calls besides Allah upon those that will not answer him till the day of
resurrection and they are heedless of their call? And when men are gathered
together they shall be their enemies, and shall be deniers of their worshipping
(them)." (46: 1-6)
May Allah give you. divine opportunity (Taufeeq), ask him that which I have
told you and test him and ask him interpretation of any verse of Quran or ask
him a question about Daily Prayers, so that yo11 may find how much he knows
and what defect he has. /
The Almighty Allah has secured truth with those who are deserving of it and has . .
placed it at its center. And He cannot accept that after Imam Hasan and Imam
Husain (a.s) the post of Imamate should go to two brothers. And when Allah the
Mighty and Sublime permits us to speak the truth, the truth will come out and
falsehood will be destroyed. I ask for Allah's help; He is sufficient for us and the
best of the helpers. May Allah bless Muhammad and Aale Muhammad (a.s).
- - -- -- - ·- - - --··- -
 ; Kitab al-Ghaibah
353
352 Book of Occultation ' ~(W.r.f-J) ~.;\J)I yl&. ':1-iJ ~)} iJ. ~ i.f.~ if" ,~4 ~.r.>iJ- ~tV
247- Informed me a group of scholars from Ja'far bin Muhammad Quluwayh .. ~J ~_,..JI 0W&. i.:r. ~ ~L :Jli I..;-'~ ,f. Jb-..1 if"\~~, I..;-'~ 0-! ~
and Abi Ghalib Zurari etc. from Muhammad bin Yaqub Kulaini from Ishaq bin
Yaqub ,that he said: "I asked Muhammad bin Uthman Amari to write to the -~:_,.. ~ c;:9 _,:ll ~J,,J '~ ~i JL- ,ir ~ i.'.:.L ..Li ~l:S' ~ ~Y.. .Ji .&I
Imam a letter containing questions that were difficult for me. The Imam sent
:(>WI~ )..UI ~L.o
the following reply:
"May the Almighty Allah keep you on guidance. You asked about those of our ~u '~ 0J -~ J'i :.r ~ ~faJI ri ;,r ~J Jll ..u) J:,s. ~L Lo 1..i
family and cousins. You should know that no one is related to the Almighty .•-ii I . ~ . I~ • <:·1 - I - ' ·1 ' ' •
Allah. Anyone who denies us is not from us and his end will be same as the son l,J~ ~ -· J ·~ ~ 4:1.r-- (.;AJ ·~ ,J ..l.>- ~J ~ J y. .WI~~ ~I
of Prophet Nuh (a.s). As for the matter of my µncle, Ja'far and his sons; it 'is
same as the matter of the brothers of Yusuf (a.s). Barley wine is unlawful
_ ·r~ 1 ~CY
(Haraam). There is no problem in turnip extract. We only accept the monies ·r~I ~J .JIJ ~ ~ u_~ o.,>-! c..b-J .o..UJJ ~ ~ ~ L.iJ
sent by you so that you may be purified. Now whoever likes, should send it,
whoever likes may not. The provision that the Almighty Allah has bestowed is
, - · .yl.J..!J4 lf'4 '(,
rl.f>" ~~ (li.UI LAiJ

better than whatever you send us. ~I Wl!I W ·~ "L!, :fJ -~ .:.U v-
·~ IJ~.L-1 'JI 1.1 :· We~I j L.i
• ~ ,-.J-4 J
As for the reappearance and advent, it solely depends on the will of Allah and . ·fliT ~ _r.>-
those who fix a time for it are liars.
As for the saying of those who think that Imam Husain (a.s) has not been slain
.~;u _,l1 y:;s -~ J y. Ji1 J! ~µ[..;JI JH Loi;
is a kind of disbelief, denial, deviation and misguidance. But as for the .J')L;,J ~A;J )5J ,' ~ r (>WI~ ~I ~j ~j ;,r J} LoiJ
problems, which will occur in the future, you should refer to the narrators of
4> uiJ ~~ r-+µ -~.,b. olJ; J! ~ I~;U Wl_,ll ~,)1.,.,JI ,L.iJ
our traditions for their verdicts as they are my proofs on you, and I am Allah's
proof on them." . . ·(~)~I
As for Muhammad bin Uthrnan Amri, may Allah be pleased with him and his '-!l::SJ ~ -...;µ •J-:.i :r-4 ~i ;f'J ~ Jil ~; ~.r-JI ~Ws. iJ! ~ L.iJ
father, he is trustworthy and reliable one of mine and his writing is my writing.
As for Muhammad bin Ali bin Mahziyar Ahwazi, then very soon, Allah would ·~\:S'
.
reform his heart and remove his doubt. . ~ ~ J.~J ·~Ji! d ,a_ ; ~jl,JA'11 ;4.J+o ~ ~ i)-! ~ L.iJ
As for the money that you sent for me, it is not acceptable to me, except that ·rl.r- ~I ~J •.J+kJ ylb W '1! U..cs. J_r.i ~ l:.:i..PJ \.. LoiJ
which is pure. And the compensation for a singing girl is unlawful. . '
')U
.

As for Muhammad bin Shazan bin Naeem; he is a Shia of Ahle Bayt (a.s). .4,LJtil ~ ;r ~J ~µ ~ ~ ~11U ~~Loi;
As for Abul Khattab Muhammad bin Ali Zainab Ajdaa; he and all his associates ,,, ~ '~~yJ.o ~~jJ ~yJ.o (~µ) (~ '11 ~j (~i)~ ~ ylb;JIY.i Loi,,
are accursed and you don't cultivate the company of those who harbor their
belief; and my forefathers and I are aloof from them. ·'-1.r. ~ (>WI ~ ~41J ts.r. ~ ~!J ~~ J'i ~~
As for those who are in possession of our funds, in such a way that they . .~l;::JI J5'4 wµ ili"U ~ ~ ~I ~ \:.ll.J-44 ~.> .h.JI L.i;
.
consider them lawful for themselves and spend them; they have in fact _6;\ Wrl ;_Hl; ~J ~! j> ~ ~ l~J l:J_ "\ ~j ..\Ai ~I L.iJ
devoured (Hell) Fire.
As_for Khums, it is lawful for our Shia till the time of reappearance, so far as ·~- '1; ~:i':i;
their children are pure and not involved in sinful activities. .~l::- 'JJ J~I 4J4 l:.Ui ..W "t U~J Lo . ~ Ji1~:i~1µ .U ~} t.l..u l..iJ
As for the funds that are sent to us and after which they fell into doubts and
became regretful of having paid to us, then anyone who wants, we would return
 - - - . ·--·-
f:'
s...:: ,

~. Kitab al-Ghaibah 355

354 Book of Occultation I 4fi .Lt, :J~ ~ c!_, I.. ;w, 1..i_, ..:,.,!l!ll :u.... ..; l:l
_, r .r.1 .,µ ' ..:All 0-°
to him and we are not needful of the money of those who harbor doubt with _ ,
regard to Allah.
r. 'i! ~L..il 0-° ~i ~ ~ "! ·~iJ~ ~ 4 ii\ :91 ::_.;.1jl'..i ~ l~T ~,ill
As for the cause of occultation, the Almighty Allah has said: "O you who
-· ~ J...>'1 ~ ':JJ [.ri :.r.> [.ri ~!J .~LoJ ~UaJ ~ ~ ~ ~J JJJ
believe! Do not put questions about things, which if declared to you _may
·~~41..Jall
i·

trouble you ... " (5: 101) -.. .

Each of my forefathers in his time was compelled by the oath of allegiance to ·~~I .>~ '11 ~ l f.J- I~! ~4 t.Ll;j':J~ "!..... P. ~ t.U,:;'11 ~.J Loi.J
the tyrant ruler and when I reappear, I would not be having the allegiance of
Jlj--JI ( ~l~i) lpli ''"UI jA':J ~Loi i ~I ~j W- ~_,':JI jAi ~Lo':J ~!.J
- -----any tyrant on my neck. ..
As for how people would benefit from me during my occultation, it is like ~~- ~~ [_).ll ~ ,.~Jll IJ;s'iJ •f}S ..U Lo J.s- I~ '1.J -~ '1 ~
getting benefits from the sun concealed by clouds. I am the security for folks of ..
the earth just as stars are security for inhabitants of the heavens. Therefore, do ·f-:';)
not ask what you are not in need of and do not put yourself into undue trouble. -
And pray more for an early reappearance; as in it lies your success. Peace be on ·~J.+ll ~I :.r ~J ~~ :.r. J~! 4 ~ i~IJ
you, 0 Ishaq Ibn Yaqub and peace be on all those who follow the guidance ... "
W. ~ ~j if' 'CY J. ~ 0-! ..L.>-i V"'~I ~j if' ,~IJd 0-! ~I t;_r.>-iJ - 'HA
248- Informed us Husain bin Ibrahim from Abul Abbas Ahmad bin Ali bin Nuh 1

from Abu Nasr Hibatullah bin Muhammad Katib that: Narrated to me Abul ~..L> :J\.9 'I.SJ~ )1 di; .'.J ~
.. .. •
-4>-i . ~IIy. i .~ ..b- .'Jl.9 _,,.,...,,
I.I•
·..i
I.I• ~
~I
l.N .........- ,,:.r. JJ.)
~ ~
I - .

Hasan Ahmad bin Muhammad bin Tarbak Rahawi that: Narrated to me Abu ' " ' .
I

Ja'far Muhammad bin Ali bin Hm;ain bin Musa bin Babawayh or Abul Hasan ...L..>I (~ ~)~ly.I JUJI ~y.~ ~ ~ y 0-! ~I 0-! ~ 0-! ~ ~ y.i
Ali bin Ahmad Dalali Qummi that -some Shia people differ whether Allah had ~lj...o W'11 ~l ~ _,.3 ~Jr .iii 0r~ ~I 0-4 ~~ ~ l :J \.9 ~I J'1.JJI
delegated creation and sustenance to the Imams (a.s) or not. .,
Some say: It is impossible and not allowed for Him to do -that, since only ~ '1 i4'110'J 'J~ .&I Js- j~ , '1!J~1..1.A :\ j Jw ~l}j.i: Ji I~ 0i ~ .&\
Almighty Allah can create bodies; whereas some say: Allah, the Mighty and the :~ ~}Jill; Js- w'11 J..tii Jw .iii J. :0J?T J\.9J :~J :r ..ii1 .r.f- 4A.l> Js- JJ.~
High has made the Holy Imams (a.s) capable for this matter and delegated
them, therefore they create and sustain by the permission of Allah. In any case, : 1 u-110~; '1 ~~ L. :J_m Jw .l~..L.';. ~j~ di;~ ly jl:j'J .l)jJJ 1~ ~r-+.~l
there arose a great dispute regarding this matter.
Meanwhile someone said: Why don't we refer to Abu Ja'far Muhammad bin
u-11 ~pl 4.i~ '~ ~I ~ ~~ dl; i f 4.i_,JL; ~~I 0~ 0-! ~ _;x,;. ~j
Uthman Amari [special deputy of Imam] and ask him about it, so that the true ~~)Ji\~ y'11 ~4'-,
belief becomes clear, since he is channel of access to Imam Mahdi (a.s)?
All gave consent for referring to Abu Ja'far and accepted hisJnvitation. On the (~ '~! ~J..u;iJ ~WI I~ ,4.J_; J! ~~iJ ~J ~~~~~I~)
~> ..
basis of this they wrote the question and sent it to him, so that he may get its
reply from Imam (a.s). The following epistle was issued in reply: - .·~ Cf.... .. ~JI
Y ~ 0-4_ia-:•

Indeed, it is Allah, the Mighty and the HigL who has created the bodies and ~_;· ~ JL> '1; I' ~ ~ J.j~ ,Jlj_,'11 ~J i~ ~I Jl.> ~jjl .JA Jw .&I ~!
distributed sustenance in such a way that HE1~ is neither having a body nor has j ~ '

transmigrated into a body. There is nothing, which resembles Him and He is the j ~_,J~ r+µ i~I ~ W~I ~jJ ·r-:W' ~I Y'J '"~
..
"1!..s ~ :~
- '

hearer and the Wise. And as for the Imam (a.s), they request Almighty Allah ·-~1
and Allah, the Mighty and the High·creates;·They beg from Him and Almighty _:. ·~ ~~1.J r+lLJ 4~! •JJ~ ~..J~.J ~ Jw Ji1
Allah bestows sustenance. That is Almighty Allah fulfills their request due to :
the greatness of their right. A
I -
 Kitab al-Ghaibah
357
356 Book of Occultation

249- Through th~ same chain of narrators, it is narrated from Abu Nasr
1
~ ~j ~ i~ ii~ ~ 1 0! ~ 0! ,'~ly ~ ~j :r- ~~\.:....'ii 1.l.+!J- Yi\
Hibtullah bin Muhammad bin Umrne Kulthum binte Abi Ja'far Amari that he ;,: . . ,Ji1 ~J ~~1.r:s ~ ~ly.i r+-4 '~Y ~ :r ~~ ~J.>. :Jli ~.r-JI
said: Some people from Bani Naubakht, including Abul Hasan Ibn Kathir
Naubakhti and Umme Kulthum lbn Abi Ja'far Muhammad Ibn Uthman, may I ~i Jl ~ .,_;j ~Ji!~) (.).,..-11 LJ~ ~ ..r-
-
~ -
i •' _t.I< '1 '•"
-. ~ "--! i Y"'"' i ~ rr J.>. J
.'..i
v ·
Allah be pleased with them, narrated to me that in a certain time, religious dues
from Qom and its peripheries sent for the Master of the Age (a.s) were brought r-9 .Y i~I ~_,...'ii ~L..o Jl o.Ll.:: Lo wl.iJ'il 0-4 ~J ,_} ~ Jil ~J (~)
to Abu Ja'far.
- -
·l+:>"lyJ
When the messenger reached Baghdad and delivered to Abu Ja'far what he had
--brought and th~n bid him farewell and was about to return, Abu Ja'far said, .. ~ J ~~ JJ ~l ~~ L.. ~l J-.o JjJ ~ ~i Jl J>-~ J ~1~ Jl JJ""')I ~ J kU
"There is one thing remaining, which you have been entrusted with." "Where is
it?" "Nothing is remaining with me, my master. I have submitted everything to . ~ ~ r:~ )1 J Jw ~y. ~i.; ~~_,:.....I~ .. ~~~:~ y,i ~ J\.i '~.r4
you," replied the messenger. "Something is remaining with you. So return to . '· ~L.. II u .. ~" ~- ..U- u-.1.··~
· • ·
i..s-. ~ J y.I J Jw ,~ ..liJ l'! '-?~ ,_} '5~ ~
your belongings and search and remember what all was given to you," said Abu . ..
Ja'far. The messenger left and for many days tried to remember, search and
·di!~~~ .fj;J ~J
think. He did not recall anything, nor did anyone who was with him, reminded
him of anything. '~ ~ 0LS°' 0-4 o_r.>i 'iJ ~ .f~ r19 ~J ~-' .f~ Lo~i ~,~)I~
He came back to Abu Ja'far and said: "Nothing given to,me remains with me
'~r4> u-ll(cl.,. ..liJ)J! ~ ~ LS..U ~ .. " - ~l:J Jw · j .JI ·
that I have not brought to your eminence." Abu Ja'far said, "It is said that you - I - -- ~~\ ~~ ·~-'
have two Sardani garments, which were given to you by a certain man," ~~ .L.. 0JLl 0! 0')\9 di!~~ 01..WI 0~b _,-JI 04.,:11 dl :J~- .,_;ij: · j J Jw
mentioning his name and his father's name. "Where are they?" .- . • ~Y.

The messenger said: "Yes, by Allah, 0 my master, I totally forgot about them ~I 0'il ~J~I ~J ~ ~ ~~ ~ ~f. : ..Lil'-?·~~ J!IJ '-}! :~)1 J Jw
and I do not even remember where I have put them."
~ ~ ~1 ~ i:ro JL _, .s..b. J .i...::; l'I• ~ 0LS"' ..."':?_:;,,.........
~ r~1~, i...r:- ~ •·.+'. _,
1-)1. _.,:w ,...,+ I..!>~-
The man. left and searched and opened everything he had with him and asked all I

he had carried something for, to look for those garments, but they were not to .(o_r.>i.9)~ ~j l.S'i ! L-) '_r.> ~ 4l ~ r-li dl~ ~ 0i (l:.JI
be found anywhere. ·He returned to Abu Ja'far and told him .about the mishap.
Abu Ja'far said, "You are ordered to go to so-and-so, the cotton seller, to whom ~I ~..LJI ~1 ,· 1-.> <.j..UI 0l1All 0')\9 0! 0')\9 J! ~1 :.d l J~ ~ y,i ~ Jw
you carried two loads of cotton in the cotton market. Open one of them having ·'
such and such writing. The two garments are, on its side."
~ '~~ ~ ~µ 1..1.S'J 1..1.S' ~ ~ ~ <.j..UI ~ J w.J.>.i ~1S ',J:zAJI )~ ,_} "
The messenger was amazed by the prediction of Abu Ja'far and went ahead to l~iJ '~I :4.l Jl9 '-}..UI J..WI ~'~_,.JI J! ~) ....Ju.J,..r--.
'--
b.- j '-" ·' j l.... I~)-· I
Y. . ..r.> i...r:-
~~cc-..
the spot and opened the load that he had told him of and there they were: two ,
Ju J ~1 rf~ 1 '~ ~i J! <4.) .. ~ _, w.l>~ ~1~l....,.l;I~4~ i.} 04~1
garments on the sJde, inserted into the cotton. '
. .;
" .
He took them and brought them to Abu Ja'far ,md said: "I forgot them, because ·4l ~I dl~ 0~ J..WI ul>. j ~+-lw Ui yl:.JI w~J.!, w i..jJ'" . " .. ~I·
.I
.I
' •• ~ • - 'I..,_ ~,..uo.i.~
when I tied the goods, they were left outside by mistake, so I put them on the '

side of the cotton load to keep them safe." - . 'ii .WI · - 'i ..UI 'ii · • • - .
J ~ ••• ~ '-? _,... ~:r-~y,l~o.r,>IJolJ~~)lu~J
Explanation: After the incident, the man narrated to others what he had seen
and what Abu Ja'far had informed him of; that it is an astonishing incident,
which none, but an apostle or an Imam ordained by Allah, knows as they are
•
rJ
yk~ ~I~J""Y.. ~ )11..i.A ~ 'JJ..l.,Q.JI ~Lo J )l_,.-ll <.j..UI Jil JS 0-4 il.ol r
the knowers of unseen and know what the chests hide. This was when the man 1
~ 0lS 'jJ '~ 0~ :f ~ ~ r+.~j LS,l! J~I ~ LS' 0 ~ u1=- ..LA;j W!J
previously did not know who Abu Ja/far was and he was only sent as a courier or ~
 Kitab al-Ghaibah 359

,J .a:'4.ll 0loj ~(I~) bl>- 0lS .r-':a'I 0':a' ,~L:S" ';JJ ~ ~i ~l l+..i..i o.J'.,lj'
358 Book of Occultation ~ ~ lo 0lSJ ,0l.:J1 I~ ~t 4f ~\>JI 0::-! l.r" 0lS"J :JlA:_ LS"~,:)~ ~IJ
messenger, just like merchants ·use trustworthy persons to transfer goods or IJ5 ~y ~! ~! :J~ W!J ,~b- ';JJ ·o_r?- J;:- ~ 4.r4 ~ ';J ~ ~i J!
cash among themselves. Additionally they did not give him any letter or a list
of items given to him for Abu Ja'fa r, because the issue was very sensitive at the
1
~Lo J;:- ~ y_ ~ ,~l::5" ~1 ~J:. ':JJ "~A 0i .r.? <0-4) &o Lo r-1-9 ,1..15"J
time of Motazid and it is said that blood was dripping from the swords of
.~
Abbasides. Such activity was a secret amongst very special people, who were
· qualified for such confidentiality. A person carrying goods to Abu Ja'far would • • •
not ·know his position and actual duty. He would be only asked to go to such
J....>I J. ~ Li_r.>-1 :Jli ~I J. J.>-
. J. ~~~I
. ,y- ,~~ ~.,r.>-iJ
. - Yo•

. and such place and deliver those things to such and such person, without being '~,:) j-JI il..:.A J. ~i J. r-:"1.r.! J. ~IJ ~WI ~i J. ~ J Jli..UI ~ y J.
told anything else. Such a courier.would not b;~ given a letter lest the purpose of
his delivery could be traced; that it was meant for the Twelfth Imam. (.r4 ,:)JJ ~ ~ ,:)JJ o...ii w ~I ~J ~~I '-?J...,,';JI ~ J. ~~I ~i ,y-
250- A group of scholars informed me from Abu Ja'far Muhammad bin Ali bin J...:.;
• .
o~I ;r ~ ~L., ~ ~IJ :o.r" U"'...li ':for-JI 0~ J. ~if' 4.UL..... ~l.,p.-
Husain that he said: Narrated to us Ali bin Ahmad bin Musa Daqqaq and
Muhammad bin Ahmad Sinani and Husain bin Ibrahim bin Ahmad bin Hashim ~)~~~I~! :lf'l:JI J~ W' ~lS' ~ •l+.J.f ~J ~I t,fo
Moddab from Abul Husain Muhammad bin Ja'far Asadi Kufi that it is mentioned
that they sent some questions to Imam Mahdi (a.s); the following reply was o')L..all ~ j-.Ja.ii "~~~I ~j ~) W ,~~ ~) ~ ~}JJ 41)~
received through Shaykh Abu Ja'far Muhammad bin Uthman Amari (q.s.): As for •
a question you asked about the Prayer at the time of sunrise and sunset; its . ~~I (~I) ~JIJ ~
reply is as follows: It is said that the sun rises and sets between the.two horns of 0~J ~~lo y_ .,,-1.ii ~ '°:foJJ ':fo..UI _r:>JI ~· ~y.4 J. ~ y.i Jli (J) - Yo'
Shaitan; so what is better than Prayer that it may rub the nose of Shaitan on the
earth? Therefore pray at this time and rub the nose of Shaitan (disgrace him). i~ i~ Ji~ i .rc-o (~ .,,-1.ii ~ ~ ~i ~~ :wl).Q.5" ~~ ~ 0i I~
251- Abu Ja'far bin Babawayh says that in a report that is based on the fact that
if someone intentionally omits a fast during Ramadhan, all three penalties ~ ~ ~j ~I :.ro ~ ~ JJ ~ ':fo.J...,. ':JI ~I ~j w~IJJ ~ di~ ~ y;-) ,~
become obligatory on him and he has to fulfill all of them: I, on the basis of the Jll ~
reply of Imam Mahdi (a.s) to the question of Abul Hasan Asadi, which was
• .i.:s.
. J ~_r-JI
. 0~
received through Shaykh Abu Ja'far [Muhammad bin Uthman Amari] rule that :~ J-?i Ju 'iw ~ ~ ~
.. ~i
.. ,y- '0JJlA ~ ~i
. :.r- ,~4 . ~
.. _r.>-i - YoY
all three penalties138 are applicable Gn one who breaks the fast through unlawful
coition or through unlawful food. ~ dW ,~1 ~I iliJI ~I '1! ~l ':J :~~I ~J 0UI ~ ~i rt> Js-J
252- A group of scholars informed me from Abu Muhammad Hamn from Abu
Ali Muhammad bin Himam that Abu Ali said: The following was etched on the
<r-+i) ijl.JI ~ .1J4T ,y- -i~I ~ _µ1 ~~ ~ - ~ y.i ~J.> :Jw
ring of Abu Ja'far Samman [Second special deputy of Imam]: "There is no god u-1! ~,) oU)I ~~~·~~rs\>. i')WI ~ ~W ~lS' :l)li
except Allah, the true and manifest king." I asked him about its reason and he
replied: Abu Muhammad, Imam Hasan Askari (a.s) narrated from his respected ~. ->JI Ju 'i')WI ~~I J1 W.) oU)I ~.rP w.; 'i')WI ~.~I
forefathers that Lady Fatima (s) had a ring with a carnelian. When the last • • •
moments of the lady approached, she handed it over to Imam Hasan (a.s), when ~.r-4 ~~. ~I i_,:jl ~~I),~~ ~I ~I..::.!+ !.U :i')WI ~
his martyrdom approached, he transferred it to Imam Husain (a.s) and Imam· ·
Js- ~I~ ,JI c_JJ 4 :4.1 ~ 'i')WI ~J 4.llJ ~ Js-
C,

:JU ~1..W ~\;;.

I . -

. Husain (a.s) said: I want to engrave something on it that I saw in dream of

.J.
Prophet Isa Ibn Maryam (a.s), peace be on the prophet and his progeny. I. asked 1-~'11 ? · T.J ;1 Jr
.~ -·'1 JJ i ~u• .~.Jr, ~".;__i1
.J.·
i.YW
~1
,,
Ji1 ~1• -J1• ~ :w
•
,. .. ,
~
him: O Spirit of Allah, what shall I engrave on this ring? I-I~ replied:· Inscribe:
"There is no god except Allah, the true and manifest king," as it is the first
sentence of Taurat and last sentence of Injeel.
------------------------~- Kitab al-Ghaibah
361

360 Book of Occultation

253- A group of scholars informed me from Abu Muhammad Hasan bin Hamza
bin Ali bin Abdullah bin Muhammad bin Hasan bin Husain bin Ali bin Husain
bin Ali bin Abu Talib that: Narrated to us Ali bin Muhammad Kulaini that he
said: Muhammad bin Ziyad Saymoori wrote in a letter to the Master of the Age
(a.s) for a shroud as a blessing. Reply came: You will need it in year eighty-
one. Muhammad bin Ziyad passed away in the year the Imam had mentioned
and the shroud was delivered to him a month before that.
254 - A group of scholars informed me from Ahmad bin Muhammad bill
Ayyash that he said: Narrated to me Ibn Marwan Kufi that: Narrated to me Ibn
Abi Sura that: "I was in Kerbala on the eve of Arafa. I left following the land
route. As I reached Masnath, I sat over a hill to rest and then got up and started
walking. A man came from behind the road and asked, "Would you like to have
company?" I said: "Definitely." We walked together and made conversation.
He asked me about my situation; I told him that I was in hardships and did not
possess anything. He said: "When you reach Kufa, go to Abu Tahir Razi and
knock at his door. He will come out with blood of slaughter on his hands. Tell
him, 'You are asked to give me the bag of dinars that is with the man of the
bedstead.'" I much wondered at his words. Then he separated from me and
went his way. I don't know where he went.
I reached Kufa and went to Abu Tahir. Muhammad Ibn Sulaiman Razi. I
knocked on his door, as he had asked me to. Abu Tahir emerged and on his
hands was blood of slaughter. I said, "You are asked to give me the bag of
dinars, which are with the man of the bedstead." He said: "Of ~ourse, you are
heard and obeyed." He went back and brought out the bag and gave it to me. I
took it and went away." ·
255- A group of scholars informed me from Abu Ghalib Ahmad bin Muhammad
Zurari that he said: Narrated to me Abu Abdullah Muhammad bin Zaid bin
Marwan that: Narrated to me Abu Isa Muhammad bin Ali Ja'fari and Abul
Husain Muhammad bin Ali bin Raqqam that: Narrated to us Abu Sura139 that:
Abu Ghalib said: I saw a son of Abu Sura. Abu Sura was a prominent member of
Zaidiyyah sect and he said: I stayed the day of Arafa there and when it was the
time of Isha prayers, I stood up to pray. I rose and began by Surah Hamd.
Suddenly, a young man of tremendo11s beauty, who had a summer cloak on him,
also began with the same Surah 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
Euphrates, the young man said, "You want to go to Kufa, so go ahead." I went
ahead by the way of Euphrates and the young man took the land trail.
Abu Sura continues, Feeling sorry for separating from hi~ company, I bega.n
following him. He said, "Come." We went together up to the foundation of the
 Kitab al-Ghaibah
. 363
•
362 Book of Occultation · ~~I:~ JLl.9 ,J~I ~ uk ui.,.JI
.. u1:- v·~-- l~l.9, I·.
~J
-'.I ~
.. . W -o~
1• 'I

fortress of Masnath. We slept there. When we woke up, we were at the heights, ~~I iJ° i..UI 0 ~ ~J .Jf-4 iJ° dJ1 (..fsJ ':?)J)I ~lb ~i J1 ~li ,J~ ~ J
at the mountain of Khandaq. He said, "You are facing hardships and have a
family. to support. Go to Abu Tahir Razi. He-will come out to you, while -his
d.;1,.,>! ~ 4: .!lt.4- IJ~-=> 0J~ 4:9 -;,~ dl :J~ 1..1.S" ~ iJ° ~~ :.J Jii
hands are drenched in blood of slaughter. Say to him a young man who had
•....:... IA .l>J
these qualities says that the bag having twenty dinars, which one of your
brothers has brought, is yours. Take it from him." Abu Sura says, I went to Abu Ji ..L.>JI :JlA.9 .J ~ JJ ul.:..ll J\.9 LS' ~}J)I (, '..i) .r
• .
~lb ~ f JI.u,_raJ.oJ.,,.,,Y,
_
" . · ·-
I.."
·1 J1~~
Tahir lbn Razi, as the young man had said and described the young man to him.
He said: "Praise belongs to Allah, and you saw him." He went inside arrd ...::..! _r.aJIJ J! ~..tj ~l;..UI -o_,..a.JI J! (.rfJ J>..tj ,~fJJ
brought out a bag of dinars. He gave them to me and I returned. I~ u..L>- - ~~}I~~ J..>.i 0-4 ~i ~J - 01.Jr 0! ~j 0! ~.&I~ y,i Jl9
Abu Abdullah Muhammad Ibn Zaid Ibn Marwan, who is also one of the
Shaykhs of the Zaidiyyah, says, I recounted this narrative to Abu Husain ~t.4- J-> I.hi :Jw '.,+JI ~J~ JJj ~J ':?#I Jll4 0! ~~I ~j ~..bJI
Muhammad Ibn Ubaidullah Alawi, when we had halted at the land of Herr. He " '. .

GI :Ju; ~~I J-4 :.U ~J ,~ U"'l:JI ~_r.a.;l.9 t_.. ~J ~ ~_p ~~ ~J

said: This is true. A young man came to me and I recognized a sign in his face.
When the people left, I asked him, "Who are you?" He said: "I am the JI,,~~ :Ju; ~IJ ~ :d.l ~ ,,1~ Q,jl_,>l ~ Jl i~I ~~I J~J
messenger of the successor (a.s) to one of his brothers in Baghdad." I asked,
"Do you have the means for travel?" "Yes, in the house of the Talhayayn." I ,dj~ <\..AlY.. ':?~ ilifJ ~IJ ~i.; L.~ 4A.O ~JJ '\+! ~ r-9 :.J dii ,~1.kJI
said, "Go and bring them." I sent a servant with him. He brought his luggage
and means of travel and stayed with me that day. He ate with me and talked ~.L>~ J.,:;, l?i ~ .U ~:Ju,~~ J ~ _., :..o .r.-1'-!
~< .\,,,)_:;J>.J
" . ~
~ 0-4
. J.S'.I
M J J 1,..1
" "

~!~Ji.; (~1)1 (ilJ) .b~I ~T ~ ,4,L)1 ':?-=>IJ ~T ~~Io.hi J! Jji :Jts

about many secrets and confidential matters.
I asked him, "What road are you taking?" "I will disembark at this height and
then go to the valley of the sands; then I'll go to the tents and purchase mounts ·~,;.JI Jl i~I ~~I
and ride to the successor (a.s) to the west."
Abu Husain Muhammad lbn Ubaidullah said: Next day he rode -his beast and I l;~ ~ ~ ~JJ cb.IJ ~J ..LJI iJ8 0l5" kl3 :.&I~ 0! ~~I y.i J\.9
rode along with him. We went to the archway of the house of Salih. He crossed
·~ :_r- ~~J ~I Jj i,.?> ol) l;iJ oJ>.J_J..l:>JI ~ ~~ Jb µ
0 J!
the channel by himself and I was watching him until be reached Najaf and then •
he disappeared from my eyes. ..l...>:I ((.r)J-AJ - ~1-:JI
"
i),:, ~j
"
0! ~ ~ ~j ..:J..bj :..ti")..J. ~ Jll.,w:. j 'JI~
. y, . ~
Abu Abdullah Muhammad lbn Zaid says, I recounted these two narratives to Abu
(~) ~ ':1-i ~i 0!10~ ..L ~t.~ J> 1~'~ :Jw ~..bJI ~~ - ~- 11 . \.!...
Bakr Muhammad Ibn Abi Darram Yamami, who is a Shaykhs of Hashawiyya. 140
He said: This is true." After that he,said: A few years ago, the nephew of Abu
. O
'
M "M " •
d..i _
"~ ~
\,,,,,.:

Li I :~ J U9 ~ ~ ~ iJ ..::._; f ~ i.'.:..J.Qj - :i..:iy.a-1 I ~ ~ .J"P ~ J _ J Lb.JI J l:>..J I

Bakr bin Nakhali Attar, who was a 5ufi and who intermingled with Sufis, came
to me. I asked: Who are you and from where have you come? He replied: I am. a ~ ~J~lll ~ ~j :Jw ~~iJ t.. ~i u!-:i.9 :.u ~ ,~ 0~ L: (..L))L-
traveler and I am on a journey since last seventy years. I asked: What is the most
extraordinary thing that you .have seen? He replied: I stayed in a rest house in ~Ll 0\SJ ilo! .UJ 0l.>JI ~j ~ ~ ~ 0l>JI .k....J ~ 0ts"J ,t.~_;JI j~ 0l>
Alexandria. There was a Masjid in the center of the caravanserai, which was used
by travelers. An Imam of congregation was also present there and he was a young C4 ~ ~J ~ ~! o,..:;J :r ~.r..J iL.)'1 ~ H ~,;.(Ji) .u ~ :.ro c~
man. He lived in his special quarters from where he emerged to lead them in ' .
prayers and returned to his room immediately. · .d!IJ GI - t.~ ~ -~ ~~ o~ ~iJJ ~ dl~ Jlb W- :~:Ju .~~I
When I had stayed there for a long time and observed this practice of that
young man who was extremely pure and clean and who also had a cloak upon
- - - - - - - - - - - - - - -- - - -- -----·--- Kitab al-Ghaibah
365

364 Book of Occultation

him, I said: I would like to be present in your service. Please give me an

opportunity. He replied: It is your honor, you may do so. · Thus I started
cultivat.ing his company till I became very much attached to him. One day I
said to him: May Almighty Allah give you honor, who are you?
He replied: I am the owner of truth.
I said: My master, when will you reappear?
He replied: Presently, time is not ripe for the reappearance. A period stiH
remains for it. Thus I always remained engrossed in the service of the Imam
and he also continued _his practice of simply leading congregational prayers
without interfering in anything else, which did not concern him, till he said one
day: I need to go on a journey. I asked: I will accompany you. After that I
requested him: My master, when will your reappearance take place? He replied:
The sign of the coming of my kingdom is that there would be confusion and
discord, and too much of mischief. At that time I will come to Mecca and
would be in Masjidul Haraam till people say: Appoint an Imam for us, and a
long discussion will take place in this regard; till a person will rise from them
and look at me. He would say: People, this man is the Mahdi, look at him and
pledge allegiance to him.
They would all pledge allegiance to me between Rukn and Maqam, while
before that they would have despaired of my life and reappearance. •
We set out from there till we reached the sea shore. He intended to cross the ~
" •
I ~ 1.....-A~
•
...W l:..il..>1 · I~
..r • rJ Lr-J '5-4J
"' " I •
1.$ 1.4J.9 '5..b- ul,;, l.; IJ d_9.jJ'J <q r.J'
· ~~• 1: .' J'UI~
" " I • •

sea. I asked: Master, by Allah, I fear the sea. Irpam (a.s) said: ~re you afraid •
when I am with you? I replied: No, but I cannot dare. So Imam (a.s) mounted ~I ~J OJl::...ilJ Jil '4>-J r'"JJ J. ~I ~ WI i . :. ..~.11 Li .. 11· I •
'-...: • " I
.
~ c--:- i - LS'
- l.!.JJ ~J ' ~ ~I ~
the sea [walked on the surface] and I returned from there: .

256- A group narrated from Abu Abdullah Ahmad bin Muhammad bin Ayyash foll .y (...:..) ~ Lo ...:.. ~ r1 t. _;· • .;, ts'J •ijlA...L:.J 4._:.J _,..JI ~ cf. ..t.,,... ~
from Abu Ghalib Zurari that he said: "I reached Kufa. I was a young man and
one of our brothers [whose name Abu Abdullah had forgotten], was with me. (.JJ ~~I ~~I ~j &!JI ~~ 0l5' t(,'i t(,~J .(,J~ ~L:.ll .JlS"J ,~6J)llJ
This was during the period of Shaykh Abul Qasim Husain lbn Rauh, when he • • •
went into hiding and appointed Alm Ja'far Muhammad Ibn . Ali known as ~~1~0 1 dl~:~L.,o~Jlii.r+"~J~I
. I
J-> ~
. -9~J v • ••
. I .
~ _r.,A-
Shalmaghani, who was at that time a ,righteous man and had not evinced heresy
and blasphemy, which he later did. People visited him and met him, because he ~~JJI 0-4 l~~ ~ JLi 0i ~) ~µ
"
,ulbJ1 ol.+J i . Ii u. -· ti .(,ti 1~1 ·~ . '" ,_ -
J-:' . ~ • ' -,...... ~ ~ ~ J
was a comrade of Shaykh Abul Qasim Husain Ibn Rauh and his emissary
l:. I . ~I- .• •
amongst the people with regard to their needs and necessities. My friend said to ~ .9 ·.~ I :.r4 ~4 o~ l:: I) ~! l:..l>...t! ,~ (J] :~: Ji; ,~L:.JI J ! ~ ~
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 J. 0)Jj JT ~ ~J :J JW ~& ~11..lA :.r4 :Jlii u-:>~ 1,._ 1.:~ ,L:..k. ~
request a Dua from the Imam of the Age?" I said: "Yes." We went to him and M i..s- t,,.r.' o J M

saw a group of our faithful brethren there with him. We offered him our
greetings and sat there. He turned to my comrade and asked, "Who is this' ·- ·- - - - - - - - - --
young man?" -He said: "A man from the house of Zurarah." He turned to me and
 Kitab al-Ghaibah
367

36E Book of Occultation ·

asked, "Which Zurarah?" I said: "My master, I am from the children of Bukair
Ibn Ayyin, broth.er of Zurarah." 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 Dua." 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 Abul Abbas. She and I had many differences and she
was very angry at me, while I was greatly fond of her. I said in my heart that I
will ask him a Dua for this problem that has been troubling me much. So I said:
"May Allah prolong the life of our Master, I have a wish as well." Shalmaghani
said: "What is your wish?" I said: "I want a Dua for relief from a problem that
has troubled me." Shalmaghani took the paper that was in front of him on which
he registered people's requests and wrote, "And the man from Zurarah has a
request for Dua 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 the requests we made?" I went with him and we
entered Shalmaghani's place. As we sat down, he took out a paper that had many
requests on it, which had been answered at 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 Zurarah and the
condition between the husband and 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?" ... :. . " -
~ r-' .o..:.. ~ 4.i p>-1.S .J" lo 0l11~p>i ~~!J I .ri d,.:.;j :Jw i
I said: "I am amazed." "By what?" I said: "It was a secret that n.o one, but God
and me knew and he informed me about it." He said: "Are you doubting the . - ~
j ,d.J
-
•
·4-S.r.>"
•

capacity of the Imam? Tell me what the story is?" I told him what had 4!AI J? ~~ ·~IM V"'l:,JI ~i ij wl.S"J ~)~ ~..U d..!fal J1\.;..l&-0i
happened and he was also much amazed. Then we refurned to Kufa and I went
·~ u~I J) i._i> ~~ r-1J ~IJJ uJhlJ ~_;....ts J! u1-~
to my house. My wife, who had been angry at me and was living with her - -
family, came and sought my pleasure and apologized to me. She remained very ~JV)! 0~ ~ ~ ~ ~i ~IS. ~i :r- ~4 ~~Io~ ij _r.>iJ - Yov
agreeable to me and never disagreed with me until death separated us.
257- A group narrated this story from Abu Ghalib Ahmad Ibn Muhammad Ibn i Y.. ~~IS. ~J-! J? ~ }1.JI V: ~[)JI y.i ~I~~ ~J oj~! .Jil ~ J
Sulaiman Zurari with his permission. And Abu Faraj Muhammad Ibn Muzaffar •
i~ ~JJ ~:Ju a_H4~")l~°J 0 _ Q;..J ~ d..:.... o..l..A.ll ~~if 0.# ~ ..b- ~ 1
wrote by his dictation in the house of Abu Ghalib, in the market of Abu Ghalib
on"Sunday, when five days were left from Dhul Qada of year three hundred and ' L ~_r.JI 0J~ .!.ll~ ~I i..i-'J ~I u-l>- L.> 1_;jJ ,1 ••_ .- -j I J
~ J.f .r
'1 • ,,
. •- - J ~J '5..UJ
fifty six, saying, 1 was married to a woman, who was the first woman I had 0
- -
married. I was young man and my age was less than twenty years. I copulated u-11 ~)~ 0i ~ r-+. ~i ~iJ ~ ~i J.? ~ ..:...oli~ ,~i J.? ~le-!~~
with her at her father's place and theh she stayed there for years. I tried much to
convince them to let her move to my place, but they would not listen. The
woman became pregnant from me during this time and gave birth to a girl,
r o.M Ul.""9 ~ u..UJJ o.WI o~ i.) ~ ,..:,IQ~ ,clj~ JI . ..;~ l1 ~ J ..
- - • \,, ) ..r.-.-. -- J r - -
which lived for a while and then died. I was neither present at her birth, nor when
 Kitab al-Ghaibah
369

368 Book of Occultation

she died, and never saw her, because of the strained relationship between me
and my in-laws. Then again we agreed to let her move to my house. So I went
to the:rn, but they again declined. I again made- the woman pregnant. I demanded
them to bring her to my house, ' as agreed. They again refused and our
relationship soured. I moved away /rom them. She gave birth in my absence to
a girl. We remained in this strained condition for many years. I did not go to
bring her. Then I went to Baghdad. My friend at that time in Baghdad was Abu
Ja'far Muhammad Ibn Ahmad Zajzawzaji and he was like an uncle or father 1o
me. I stayed at his house in Baghdad and complained to him about my strained
relationship with my wife and in-laws. He asked me to write a letter and ask for
a Dua.
So, I wrote a letter and mentioned in it my condition and my sour relations 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 contact
between us and Husain Ibn Rauh, who was the Representative at that time. 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 very
uncomfortable with the delay in answer to my letter.
He said, "It should not make you uncomfortable.' He hinted to me that if the
answer comes soon, it is from Husain Ibn Rauh, and if there is a delay, it is
from the.Divine Proof (Hujjah) (a.s). I left.
After a while - which I do not remember how long, but it was not very long -
Abu Ja'far Zajawzaji called me one day. I went to him. He took out a section of
a letter and said, "This is the answer of your letter. If yqu like to copy it, copy it
and then return it to me. "141
I read the letter, which said: "May Allah set right the differences of the husband
and the wife." I copied these words and returned the letter to him. We went to·
Kufa. God made the woman's heart soft to me with no effort. She lived with me
for 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 to .
bear, but she did not utter a word of disagreement, nor did her family, until time
separated us from one another."
The narrators say, Abu Ghalib 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 for courtship
with the Naubakhtis, because of the wealth, 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."
 Kitab al-Ghaibah
371

1:io"l ~I ~ J ~ ~j ~j Joi ~ j~ )1 ~I J. ~ _,,. r-"WI u-!j ~~ ~

370 Book of Occultation
~I ~1l_r.+i_,1-;-'l.;-~1 ijJrj ~ i~\r1 ~ r-l9 .~I_, ~~..U~; ~Y'J ~
I transferred the property to Abul Qasim Musa lbn Hasan Zajawzaji, the ~ ~i_, 'J~~ ....A.Ii :r ~ i;JT_, 1/-1_,~_, ~~ :r lf:9 ,._s... ~~J ,~i .::_:$'
nephew of Abu Ja'far, because I had confidence in him and his piety.
~ ~) (_,) 'i-"J> lJI. .>-' ._;J\_, Jl:;.> •...a~ .,.-;; _;_,:..!.\ .) j J j 0-lo f'" _,.... j
Not many days passed that Bedouins took me prisoner and looted the property I
owned. All my grains, animals and instruments worth a thousand dinars were ·~ J1 ~IJ ~fa '~J~ d.jl--.> :r ~ ~ )1 o_r.-i
¥1
gone. I remained in their captivity for some time until I bought my freedom for
~I -=>_,b .:r, ..w,..j .:r, ~~I ~i if' ,,Ji1 4 J. ~I -i'_r.>i_, - YoA
a hundred dinars and fifteen hundred dirhams. I became indebted to the couriers
for another five hundred dirhams. I came out from the captivity and sold_the
1
~I~! ~)l_j.JI -i'u.:.ll ~ J. ~..Li.ii :Jli iw J. ~ 1/-i if' ,~1 ~ J
property for this sheer need.
..w_, ,~1 Jlf.l;~ u y-0i ..u_, ~)I ~l,.p lii :Jt.9_, ~~ 0i oJL;, CJJ J. ~I
258- It is narrated from Husain bin Ubaidullah from Abul Hasan Muhammad
bin Ahmad bin Dawood Qummi from Abu Ali Ibn Himam that he said:
i..LQ; ~i ill~ ~I~~~ ~I ~J ~~JI ~l ..Li.ils ~y d_r'\.l;J l.:1~ ~~j
Muhammad lbn Ali Shalmaghani Azaqari challenged Shaykh Husain Ibn Rauh ~ill~_, '0y ~j J.I ~ l>-i_, ~ _, j::.Q.; ~)l_j.JI i..lA.:.9 'i~I Jf9 '¥>-Lp
to a Mubahila (imprecation contest), saying, "I am the companion of the Imam . d.jw~ _, :.r..~ _, 0~ s
and have been ordered to manifest my knowledge, which I have manifested
expressly and implicitly; so come to my Mubahila." The Shaykh replied, ~Ji\~ JC~ .:r. V"'yJI .:r. ~j J. ~ ~..b:- ~ _r.>-i_, :CY J.I Jt.9 - Yo°'
"Whoever of us dies first, is the one who bears the anathema." Azaqari died L.;\ W :Ju ~~I~~ .:r, ~'-1.:r, ~ J. ~I~ y,i li_r.>-i :Jt.9
first, as he was killed, crucified and lbn Abi Aun was taken with him. This was . . .
in the year three hundred and thirteen. :.,,-0 o~I )l_j.JI 1/-1 J.I ~ ~ cj pl ~ .Jll ~ J C-'J J. ~I r-"lAJI y,i ~I

?59- lbn Nuli says: Narrated to me my grandfather Muhammad bin Ahmad bin ~I~ ~I~~~ .Jll ~ J iw J. ~ 1/-i .~ Jl J..t:.i.JI JI~~~
Abbas bin Nuh from Abu Muhammad Hasan Ibn Ja'far Ibn Ismail Ibn Salih
Saymoori that he said: When Shaykh Abul Qasim Husain Ibn Rauh sent the
c:-1) ~ Jil ~)~\All ~i 0i ~f'J ~Ji\~)~ y,i o~i_, ~w~J o~
" ' c. .
letter of the Imam that cursed Ibn Abi Azaqir, he sent it from where he was in ':f4J ~ ':101_, OJ4t~ ru r~ .-> (~)_, i ~1 "4 ~ ~~ 'oJ411..!J; ~
jail in the house of Muqtadir Abbaside to our Shaykh, Abu Ali Ibn Himam in
Dhul Hi.ija of the year three hundred and twelve. Abu Ali copied the letter and ..Ji ..4;.J\_, ;;_r.:-!. ;;~ dl; ~~I :f (.fa~
told me that Abul Qasim has suggested to the Imam not to make this epistle ..Hi :uw~_, o# ~ ~ i.r-JI ~ jl~~~ ._5 . ~ i..J-
~ .
1 -i . _; uJ.>
M uo- • JJ
0
:Jli _ Y'\•
~
public; as he was in the hands of the supporters of Muqtadir in their prison, but
he was ordered to disclose it and not to fear and assured that he will be safe. .:r, .Jll ~ J. ~ J. ~ J. ~L-.i! J. ~ J. ~I~ y,i \;.;J.> :Jl.9 ,,Ji\~
Thus he was freed from the prison a short while after that. Praise be to Allah.
l:;l_,>-1 ~ "5~ ~ ~~ ~ :Jli ~~~I ylb 1/-j J. ~ J. (.rs- J.) ~
260- Shaykh Tusi says: I found in an old book written in Ahwaz in Muharram ' .
.JI\ oJ:,I o~ l~b.- .:...:S'_, ..Ji! ~Lp ~I Jl ~ l_,.li;t; ,o..U_, _faj ~ rj ~ i~
J J
of three hundred and seventeen. It narrated on the authority of Abu Talib
Jurjani: While I was in Qom, there began a discussion amongst our people ~ .Jll o~l ~y-9Jr.JI ~I-¥ ~j Jl ~~.Ji oyiJ oi~ r19 ~t:S:JI ~l ~~
cJ-S'
about a man who had negated his son to be from his seed. They sent a man to
Shaykh Siyanatullah, as I was present before him. ~ 1.15"_, 1.15" iY.. ~ ~1_,_, o..U_, J.l)I :Ji\~ y,i [oJ] Jw ,~b.- lii_, ~1 Jl.a_; ~L:>JI
The messenger handed to him the letter, but he did .not read it and told him to ~~ &'JJ ~r J ..t4JI J l Jr)I c) I~ ~I ~ : oJ jii 1.15"J 1.15" ~-"°
go to Abu Abdullah Bazufari for the answer. I went with the messenger.
Bazufari said to him, "The boy is 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.
 Kitab al-Ghaibah
373
:r.:-> Jil '-->- J u-iJ
-
I- . ~t . •
OJ.J-' ~~~I -:ill ..y:. y. I ,_;1.J..>. J :r._,.,; ~I Jli - Y'\'
372 Book of Occultation
-4> j .7. ..L...><.o-'. ~I ,eL.,,.JI .._;,,...-" 0! .:r-J10! ..)s- i,? -I> J Li '~ b. ~ r.J.i
261- Ibn Nuh said: Narrated to me Abu Abdullah Husain Muhammad bin Surah
Qummi when he met us in Hajj that: Narrated to me Ali bin Hasan bin Yusuf ~I~~ 01 ~ j.AI Gt.;... :_ro l..Al~J J':J..lll ~~ ~J~I ~~I~~
Saigh Qummi and Muhammad bin Ahmad bin Muhammad Sairafi alias Ibn ,l..UJ Y.:.. Jj_r. .-_ii 4.1 A.IL ..lo.>c.A . ',J , - ' A.A ,',J A - r. •' A"-'.' ••It""' I
•l •.../•' '----! ........._, ~.)-!"'! ~ ~.JA ~
U• I,.:> ...T U• - 1,....JI.:)
Dallal etc. from the teachers of people of Qom that Ali Ibn Husain Ibn Musa • • •
Ibn Babawayh was married to the daughter of his uncle, Muhammad Ibn Musa .Y.L.. 01 o~l · J~ 01 ~ .i.iil ~Jr
- \,,,,.,.JJ ~~I ~ Lill ~
j ~:.I
- JI~ .
Ibn Babawayh, and did not have offspring from her. I \ • •

t-1.:l~Jb-~1.- ...JO-lA ·... Jj •':Jdi1"· I~ 1.::.1 ' r . - . '

He wrote to Abul Qasim Husain Ibn Rauh and asked him to request the Imam to - - - · v ..r . • ·~ 1--'I ~ ""~ '"" "t""" .:l .1 JI .u j .J'! 01-:iii
•
pray for him that Allah gives him jurist (Faqih) sons. Reply came, "You will ~I ~':JJ
•
:Jil ~OJ ..; &...>I ',J
U•
Ji! ..w- &Ji J Jl.9J 'J I~ II v.-v-.-
' ./• •
. ·~ 4.f._ ~J I.•_
'
- • -
......... '.,j)f J
UI '
• ,,

not have children from her. You will have a Dailami slave girl and you will sire
~ 0~J '~I~ .0t_,,Ale 0~ ~IJ ~ ,.:l':JJj 4,;")l; .i.iil 4-..> J
I

two jurist (Faqih) sons from her." 4.1 Li •

_y. . (,}'!
o.:ll..JL L ''1 · - 'I
The narrator says that a man had at that time recounted that Abul Hasan Ibn · ·
1.:.- :. -
~ J.1ti• ~J 'r-i J.AI~
~J ~~I
•
w~ 12 .j~ ':J
Babawayh has three sons. Muhammad and Husain are very adept jurists, and
they learn what other people of Qom cannot. They have a brother whose name ' ~I .i.iil -Y- y.iJ '~ y. i c.SJJ L$ :oJ.r" ~I J\.9 .J w ':JJ l.l"'l:J~ ~ ':J ,J.A) IJ
is Hasan. He is the middle brother and has devoted himself to worship and piety
and does not mix with people. He is not a jurist.
~ ~ ~ 0l:J1 I.Lt:~ 0)>4:.J l~gl?.;,. ~ U"'l:JI ~ L!..:. ~ ~'I
..... ~~~
. 1,.._

.. ' ~ .
Whenever the two sons of Abul Hasan narrate something, people are amazed by ·r-9 JAi ~ ~)- . 4 _,.11.1.tJ ,~ i le\11 oy:.~
their learning and they say, "This is by the blessing of the Imam." This is a very
well-known matter in Qom. ~J 0LS'J - IJJ.r"" ~...... :J.r':. ~I oJ.,,.- ~Ji! ..y:. ~j ~ .. "J (Jl.9) - Y'\Y

262- Ibn Nuh said: I heard Abu Abdullah bin Sura Qummi say: I heard this _,~ ,~j ':1 U"' _,..>i ~: J~ - ~ ~ ~j .r.f- jlJA\i~ ~ I~ I~~
story from a person named Sarwar, whom I met in Ahwaz. He was a religious
and scholarly man, but I forgot the year in which I met him. He said: I was 0-! ~WI ~j ~I u-11 _rs.~) Ji _rs. t'")l; .!JI~~! '~ J c.S~ . j . -£.J j
dumb and unable to speak a single word. When I was thirteen or fourteen, my ' - - ~ ~- ~ - .. ..
r--"WI .HI ~I ;S' ..Ll .~W Jil ~ 0i o~I JL 0i 0 ':JW ,~ Jil ·
father and uncle took me to Shaykh Abul Qasim bin Rauh and requested him to - 1....- • - ~J (_JJ
beseech to the Imam that through his blessings, the Almighty Allah may open u-1! ~J ~jJ t.;j 4-fa :JJr Jl.9 ·)bJI Jl (.J.fJ~ ~.ri ~j (.JJ ~~I
my tongue. Jlii ill . . . L.L ~ . •
Shaykh Abul Qasim Husain bin Rauh said: You have been commanded to go to ... ·~ u . JJr ~ ·~ J ~I~ C~ :Jl.9' l,;JjJ l.:.L.:'-1.9 )bJI
the tomb of Imam Husain (a.s). We came back from there and decided to travel ~ ('.>\::-;) l..i.. JJ_r' C!ts' (J) ,)_,.... J. .lil ~ y.i Jli ·~ :..::...w ~ ~J :.,.i
to Kerbala. We performed the ritual bath for Ziyarat. Meanwhile my father and
uncle called out: Sarwar. I replied to them in a clear tone: Here I ani. They said: .u_,....JI 4?J~
How strange! You talked? Yes, I replied. •
Abu Abdullah Ibn Sura said: Sarwar was a man who never spoke in a loud or a -L->-1 0-! ~ ~ ,Jil 4- 0-! ~I_, ~~I 0-! ~ iJ. ..lo.>c.A ~_r.>i - Y'\r'
harsh tone; on the contrary he possessed a soft tone. l+-o 4.:......i o~ ~J 4.:......i Ule rs- ..LlJ '"Y\JI 0-! ~WI ~iJ:Jl.9 Ji! "4>J ~· l~I
263- Narrated to me Muhammad bin Muhammad bin Noman (Shaykh Mufeed)
and Husain bin Ubaidullah from Muhammad bin Ahmad Safwani that: 'i')WI ~ ~µ1 ~ ~jJ ~I ~j L.;':Jy ~'~I~~ 0yW
"I had seen Qasim Ibn Ala, who lived for a hundred and seventeen years, and o~ ~ ~ ~j l.!JJ~J •i4j ~ <GL9J ~ o~ ~ U~JJ ,~L..!JI ~ ~J
till he was eighty, his eyesight was intact. He had met our Master Abul Hasan
:. . Askari and Abu Muhammad Askari (a.s). At eigh_ty, he lost his eY,esight.
I
i• However, it was returned to him seven days before his death.
~
 1 Kitab al-Ghaibah
374 Book of Occultation
This happened when I was staying with him in the town of Ran in Azerbaijan.
Letters were constantly coming from our master, the Master of the Age (a.s)
through Abu Ja'far_Muhammad Ibn Uthman Amari and after him through Abul
Qasim Husain lbn Rauh, blessed be their souls. Then for two months the letters
stopped. This made him angry.
We were eating with him one day, when the doorman came, bringing the joyous
news and said that the messenger of Iraq, the only name by which he was
identified with, has come. Qasim became much happy and turned to Qibla and
prostrated. A short old man, who bore marks of messengers, wearing an
Egyptian dress and special shoes and having a bag over his shoulder, came in.
Qasim arose and hugged him and took off the bag from his shonl<lcr. He asked
for a basin and water, washed his hands and led him to sit on his side. We ate
and washed our hands.
The man rose and took out a letter that was longer than half of page. Qasim took
the letter, kissed it and handed it over to a transcriber called Ibn Abi Salama.
Abu Abdullah took the letter, broke its seal, and read it. As he read it, Qasim
sensed something. He asked: "Abu Abdullah; is everything all right?" He
replied, "It is alright." "Watch it you. Is there anything written about me?" "Not
something you dislike." "Then what is it'?" "It the news of your final departure,
forty days after the arrival of this letter. And seven garments are sent to you."
Qasim asked, "With my faith secure?" He replied, "With your faith secure." He
laughed and said: "What else can I hope for after this age'?" The messenger
took out three undergarments, one red Yemeni cloak, two shirts, and a turban.
Qasim took them. He also had a garment that our Master Imam Reza Abul
Hasan (a.s) had given to him.
Qasim had a friend called Abdur Rahman Ibn Muhammad Sunaizi, who was a
Sunni and had very strict religious views. There was a very strong affinity
between him and Qasim in ordinary matters and Qasim loved him very much:
Abdur Rahman had undertaken some toils to reconcile Abu Ja'far Ibn Hamdun
Hamadani and his son-in-law, the son of Qasim.
Considering this, Qasim asked two of our Shaykhs who were staying with him -
Abu Hamid Imran Ibn Muflis and Abu Ali Ibn Jahdar - to read this letter to
Abdur Rahman Ibn Muhammad, "because I love him to be guided and I hope that
Allah will guide him by reading this letter." The two Shaykhs replied, "La ilaha
ilia Allah. Many Shia cannot bear the content of this letter. How do you expect
that Abdul Rahman Ibn Muhammad will?" Qasim replied, "I know that I am
disclosing a secret that is not permissible for me to disclose. However, due to IIJ.Y
love for Abdur Rahman Ibn Muhammad and my desire that Allah, the Exalted,
may guide him to this faith, it is that I want you to read this letter to him."
375
i')L.JI ~ 0~)1 ~L,p t;~_,.. u~j' ~ ~ 0lS"'J ,0~~J.;T u-P) If 01) \ ~J....i
(JJ ~ [~1] r--WI ~i [~] ~ O~J ~_,..JI 0~ J. ~ ~ ~i ~ ~
~ ~ .dl..U .Jll ~J J1A.9 '~k :r I~ 1:y'~I. ~ ~-6iiiij ,\...+>JJ .Jil '-"'..li
'
~WI~\.; - o~ ~ 'j J l.rJI ~ :.J Jlii d~ '-:-'1.r.JI J>-~ ~l jS't oJ:s.
' -!.r"'2-4 4 ~J ,~ c~' ; i <.S.r.. ~ ~ J>-~J ~ ,¥ 1Jl ~J JJ>J
'~ ~ o~I ~JJ uW r--WI iljj ,;;')\;.:.o ~ ~J 'uL~ ~ ~) ~J
- -
cr>-Ll ~ )1 iljj d.~.al:.i \.:L.&.J l$l; '~~ J l ~iJ o~ ~ ~~J ~ u.~J
~I .J J~ .J ~lS"' Jl w~J .i..YJ o.l>l; 'l'°"""WI .JJl:9, (_J..WI ~I if J.aji ~l.:$"'
'.r;:> Jil ~ ~j ~ :Jlii ·"-!~ r-"""WI ~j? oi}J ~ Jil ~ y.i o.l>l! ,l.J..., ~j
~~ W :~WI Ju ,"jj o~ \.Aa :.Jil ~ y.i Jlii c_;. ij (.;> ~J :Jlii ,_r.:> :Jlii
'-:-'1_,.;i ~ ~1 j-> ..GJ ,GY.. ~Jl: '-:-'~I I.hi ~JJJ ~ ~ J! ~I ~ :Jli
G :Jljj .Jll o.-> J ~ ,~~ u.-o 4...o')L.. ~ :Jlii ~~~if 4...o~ ~:~WI Jlii
~Ir->~~ o_r.>J J) U')l; ~')\;.:.o if (.;>t; :~))I~) 1Jlii ._,..JI I.hi~ JoJi
~ly.i t..,.;)1 t;'jy ~ ~ ~ oJ:s. 0\S'J ,~WI o.1>-l!~..wJ ~}J 4...owJ
,, . .a·ll ~ ..L!. 0tSJ , ~J..L:JI ~ J. 04>) 1~ .J J~ ~ ...L.p .J 0\5'J 'i")LJI ~
(..G) J 'o~Y.. l'°"""WI 0\5'J ,;;~ ..L.::. L_:;..UI Jyi ij ;;~y ~J ~I~ ~WI ~J 4. 0\5'J
~I ~ ~J ~l~l 0J.4> J. ~ ~i ~ (.~'j Jl..UI J l ~IJ 04> ) 1~ 0\5'
~ 01~ ..Lob- .Hi .J J~ wJ.:>.i ~~I ~L!.A &4 ~~WI Jlii 'l'°"""WI
. .
l..;-->"I ~µ ~ J. 04> )1 ~'-:-'~I I.hi U) I 0i :J~ J. ~ y.i .;>\JIJ ~I
') '-:-'l::.SJI IL 0µ Jll Jll Jll :oJ ')L.Q.9 ''-:-'l::.SJI IL ;;~I~ Jll ~~ k,i] Y':" )J ~IJA
') ~ ~ ~j ~j t;j :Jw .~ J. 04>) 1~~~I &4 Ji>~~~
ll+) ~J f' .Jll ~~ 0i d*'J ~ J. 04>) 1~ ~ &4 ~ ,~~! J j~
- - -
~ o~~")\!)~IiY.. 0\5'J - i r.JI .ill~ (ij] r W9 ·'-:-'~I oi}! d~.Jib r ')I
---------------- -- -~-~-~~-----~~
Kitab al-Ghaibah 377

1.i- i;r :.J Jw ~~I r-1.A.H ~~t; '~ ~ J ~ ~ :r>)I ..y:. J>.) - ~ J :r
376 Book of Occultation
· iJS' ~ l:SJ I t..s-" J ~I c:!' y J 1&L..1.9 ~~I i;r>) I ..y:. i).9 ,d...A;j .)a;IJ ~ l:SJI
When that day passed, and it was Thursday and thirteen days were left from
Rajah, Abdur Rahman came and greeted Qasim. Qasim took out the letter and r~· JilJ'~ v..,. i....r--
.< .. _,~.) . J u-
.. ~ t-Jdl.9Jil
1.:.1.9 ~ . ·,v-~l~L·L'
... 'r--'
LWJ\i Jo ..lt..
asked his guest to read it, "and look for yourself." Abdur Rahman read the
letter and when he reached where Qasim's death had been predicted, he threw .~~~ ~~i:_,l..~~ ~;JJ ~Jj~~ I~~~ ~;JJ ~j~:J~~J
the letter from his .hand ·and said to Qasim, "Abu Muhammad, fear God. You
are a pious man, you are wise. Allah says: " ... and no one knows what he shall
earn on the morrow; and no one knows in what land he shall die ... " (31: 34)
"1 .. .,,.

~!~:~~I ~i :.J JuJ r--'WI ~ ~; .~i.G.i

.. .,,.

+Js. .....

~ ;u >:!J1 (J,~~ :JliJ

&;i ~ ..L9 :JuJ ,Jr')1 :r ~ )1 y. i')LJI ~ ':?'jYJ ~J;-) ~~~I;;
And He says: "The Knower of the unseen! So He does not reveal His secrets to ~ ~

any." (72:26) ~j ~Ll ~L':SJI IJ_A1 ~ tJJ.JI i ~11.i- ~ ~· t;j 0~ '\~It) :_fjJ 1.1. J~
Qasim laughed and said: "Read the next verse also: "Except to him whom He
chooses as an apostle ... " (72:27) i Y.. r--'l.ill t> J .I)_?IJ i ~I r:r> )I~ tJ} ,d-i:j ~IS~ Ui 0!J ,~ ~ ~
And my Master is a well-pleased messenger." Qasim said: "I know what you
are saying. Mark today's date. If I outlive the date predicted in this letter, my
duWI ~! 4-.!.I) ~ ...t::......IJ ,UJI i y-:11 ill~~~ ~J.:.!.IJ ,~\::5JI .!IJJJ :r c;WI
creed is false and if I die on that date, then you assess your condition." Abdur ~ Jll ¥ ~i u-11 4-J? 0l5J ,~\ ~ ~ ~ l:.o..L.A r-1.ill Jo ~I ~I 0lS'J
Rahman noted the date and left.
•
Qasim got a fever seven days after the arrival of the letter. On that day, his ~
.. ..L.Ab- y.IJ ,)J.ll :_,o ~t; ~
.. ~ J ~ J~ ojbJJ W~ 0lS'J ,~IJ...+\1
.. 0J..l..>
malady worsened. He was lying on his bed on the side of the wall. His son
Hasan, who was an alcoholic and was married to the daughter of Abu ]a' far Ibn ~! ~~ ~ r--'Lill ~I~!,~ ~I J'i :r ~4 J t;jJ J~ ~ ~ y.iJ ,~l;
Hamadan Hamadani, was sitting.
Qasim's sheet was covering his face, as he was lying in one side of the room.
~ Jil ~! J~
. 1.,_i_f' JI.,_.
.. 4 :_r..-> ~ :_r.>- ~ ~
.. ~ ~ ~:J~ P.J ~
Abu Hamid was sitting on one side, as Abu Ali Ibn Jahdar and I and a group of LS~ . ~ .r-
.. .. 01A>i ~~ ~ LJ; .~t:.ll '·'li
le. L.. ~ _,,. L.. :~t:.ll ~. c· "t" J ,a..;t:.ll
.. '·'ti 1-- J
\fol J ~
other men of the locality were crying. Suddenly, Qasim rose and sat resting on
his hands on his back and said, "O Muhammad, 0 Ali, 0 Hasan, 0 Husain, 0 ~ :_ro [__r>- J' ~ ~ ~ P.J ,ci..1.> ~IJ ,0WI Jli.!i 0~1 ~).:
my Masters, be my intercessors before God, the Exalted." He said this again
and then a third time. '(~V ~ ~ 4 [~U ..L.Ab- ~ 4 ~l .J-> ~ :Jw ,~1Jl4-4 ~..Lo ~1,.~ y
When he reached the third time, saying, "0 Musa, 0 Ali," his eyelid popped open
like children crack windflowers. His eyes opened and he rubbed them with his J5 i_}>- o~ ?.J ~lj :..ub- y.i 4-l Jw ,~ ~..bJI J! UpJ 4-l.J>" ~IS
sleeves. A soupy fluid came out from his eyes. Then he glanced at his son and
~JJ ·~l 0J~ il.,_JI :_ro V"'L;JI ( °-!l:jl) J ,t.AWIJ V"'L:JI ~~I t_l!. J ,l:,o ..b-IJ
said: "O Hasan." He looked at each one of us and was saying, "O Abu Hamid, 0
Abu Ali." We crowded around him and looked at his perfect eyeballs. Abu j>-JJ , ~1~ aWill ~l.S y. J ':?~~I Jll ¥ Jo ~ ~WI y.i y. J ~l ~Lill
.. ..
Hamid asked, "Can you see me?" as he was pointing at each of us.
The news spread amongst the people and Ahle Sunnat. Individuals from Ahle
' .
~:Ju;~ °-!P '[.jJ_,...} ~Wt:.:- ol)J ':?~ ':?..UI 1.i- L. ~ ~ ~ :.J Jw ~
Sunnat started coming .and examining him. The judge, Abu Saib Ataba Ibn
Ubaidullah Masudi, who was the chief justice at Baghdad, came and met Qasim 'o~ 0y~ ~ 1.1"\;jl ~.f-J .G,.I} ~ r-i9 Jil ~J r--'Lill .JJt:a ~i a;~
and asked, "What is in my hand?" as he was showing him a ring the stone of
which was turquoise. He brought the ring near. Qasim told him what it had and Jw ,~WIS t;.r 4.rJ a.I? dl;.o Ji101:.J Jw ~1 ~1 J! r--'w1 ~1J
said it has three lines.
The judge brought it closer, but he could not read the lines. People left as they
were amazed at him and talking about him. Qasim said to his son Hasan, "Allah
 Kitab al-Ghaibah
379

~:Ju 4~j ~ ~ ~.rh Lo~ :Jli ~l~Lo ~ :r-""'WI Jli 44-':¥ Ji ~j ~ :~1 .J
378 Book of Occultation
0 .;S~ ~ ~i ~ J..>J ~i 4 :~l ·Ju 4.r>JI '-'_;;. .·...o ~ i.:...;i w - ·j
will grant you a great position, so accept it with gratitude." Hasan said: "Father, . v - ~.rrJ

I accept it." Qasim said: "How?" "As you order me father." He said: "Give up :_J uJ ~L-.JI Jl o~ r-""'WI ~} 44-3~ ~ ~~i ~-I LJ '.r->JI ~_;;. ;r- ~)'i
drinking." Hasan said: "You are right father. I will give it up and many other
things you don't know about." Qasim raised his hands to the sky and said: 0~ ~J ~ (J°'4 l&..'l ~ ,01.r u~ ~--~... ~J 4~l.b ~I r+'j ~I
"God, cast Your obedience into Hasan's heart and prevent him from sins." He
said this three times.
~I ~Ji~ 0LS"J .(oy.i) Wj ~J li~_,.J o~ ~~I t.~1 i.:...il.s"J Ji! 4->J
Then he asked for a paper and wrote his final will in his own hands. He ~ ~ ~ .!L'; 0h9 li~_,.J dJLS")1 ~ .r~1 l-4J i.::...Ui 01~~:Jli0i
endowed the orchards and properties he owned to our Master. Amongst the
things he confided in his final will to his son Hasan, was "My son, if you M_ ~ :f .Dy::>- ~l.9 .J ~_; ~ 0!J '~~_,.Jill. ~)L...J 4o~fa. '.jJ~I
become eligible for this position [meaning representation from the Master],
r-'WI ulo ~I~ JiJ ~J~I iY.. ~ 0LS" L..u.~~ ~ ~J ~I ~J 4Jil
your livelihood should be from the half of my bequeathals in Farjida. The rest
of them will belong to my Master. If you were not eligible for this, seek your ' 0 1~ IJ: ~ .J-A J lrb- l:-'b- JI_,_.., ~I ~ J.L:, ~_,JI ..y. ol91) ,Ji! 4-> J
goodness from a venue that Allah desires." Hasan accepted his final will.
Qasim died on the fortieth day after dawn. Abdur Rahman received the news of ..Lii l~I :Ju; 4 ~ ~· ~ ~..UI Lo :0),.,A: i.f'\.:jl ~ J ~ ~~ i.f'\.:jl ~l.9
his departure with great grief and he was running in the streets barefoot and
bare head, screaming, "O my master!" People viewed his actions as odd and
~.,HI JiJ .~~ :r ~I ~JJ 4~ 0LS" w. ~)J c:fSJ' OJ} r-1 Lo ~i)
asked him, "Whatare you doing?" He said, "Quiet. I have seen what you have 4-io.4 ~ ~l~i ~W ~ ~J 4s-WI ~~..Lob- y.iJ r-""'WI ~ J~ 0-!
not." Abdur Rahman became a Shia and forsook his previous creed. He left his
orchards and properties as endowments. o..Lo ~ 0LS" w.; .Jl.rJI :f .iJ~~ ~I '-'ly~I ~I u LoJ · . ~'I i ~ -
- . . -- ~i./-o>'°~
Abu Ali Ibn Jahdar gave Qasim his funeral bath as Abu Hamid poured water. ~I $I ~ 1·111
Qasim was shrouded in eight dresses, with the shirt of his Master Abul Hasan
.w ~ ~ s-~.') o.r-1 ~ i~I ~ li~y
A • - •
:r ~I~~~ ~l:S' .'lJJ 0 ~
(a.s) on his body and the other seven that came from Iraq over them. .!J4i ~ Jj" 0y->-T jL$"J 40 y.i ~ l&..'l 0LS" ~..UI ~t&...UI .JAJ II 47. ~..o ~ J ~u,
A short while after that, a letter of consolation carrie to his son from our Master
(a.s), at the end of which was a Dua for him, "May God cast His obedience into
1
I ""Jl!.o ~ "1WJ ~ Lolol•
your heart and may He prevent you from sins," the Dua his father had prayed
for him. At the end it stated, "We made your father an Imam for you and his
c:::- a.:_..., ~I So~)I~'~ ~I ~IJ :Jli ~1µ1 :.r- 4.'lt...~l l~J - ru.
actions an example for you." r-'WI ~i dJLS"J fa.. .i.;i .r.f- ~ ~) 0LS"J '~.,.JI j..QAll ~ ~ d..uJ asw-~J
264- It is narrated through the same chain of narrators from Safwani that he
said: In 307 A.H. Hasan bin Ali Wajna Naseebi arrived with Muhammad bin ~~~I Jlii .Lfi~ y:f- ~ (..fcS Jly'il o.lA 0! :J~J ~ Jll ~J (JJ ~
Fadhl Mosuli, who was a Shia, but who didn't believe in the deputyship of
Husain bin Rauh. So, he said: The amount paid to Abul Qasim is not rightful [it ~i d..ILS"J ~ t""WI ~i dJLS"J ~ 0~ .&l Jjl ~)11~ ~ :j..QAll ~ ~ s-~ )I
1

is not a legal expense and it does not reach the rightful]. 4~ i~ Li~ L:S"J, .J61)1 ~ .'ll~ ~.I Lil.5" JiJ ,~r-JI 0~ ~ ~ ~
Hasan bin Ali Wajna said to Muhammad bin Fadhl: Fear Allah, because the
authenticity of deputyship .of Abul Qasim Husain bin Rauh is like the JL.k.; 4;-Aj~I 0-! ~w1 .,HiJ ~ """.
·~ ~. ~11 ~i .iJ J~ l:j . ~ .DL:A . J.i . ,,...
' ..r. .. ~ ~ u~ J
authenticity of deputyship of Abu Ja'far Muhammad bin Uthman Amari. -·-
One day both of them arrived in Baghdad and stayed at the house of Zahiri. We
~ :r :(~~I~ ..w- JI.ii 4~ ~) ~I ~J ~I 0-! ~~~WI
also went to meet and welcome them. One of our senior teachers and elders, Abul dl~ dl ~i:~~)I ~~~I Jw.~(JJ ~~I d..ILS"J ~J J~ Lo~
Hasan bin Zafar' or Abul Qasim bin Azhar was also present there. An argument
arose between Muhammad bin Fadhl and Hasan bin Ali. Muhammad bin Fadhl
said: What proof do you have in support of the deputyship of Husain bin Rauh?
 Kitab al-Ghaibah
38 1
~

~J-""~ ~ ~ J JJ ~ ,m5' fl~ ~I~~ C: L>LS"J ,d....q; ~ ~ J.:l.~

380 Book of Occultation
&-! ~ JliJ '~~ ~ 0LS" 4..iJJ ~ .i..:.. c:_kiJ ~I p..UI JJL:.:.9, .,.;t;L:--> ~
Hasan bin Ali Wajna said: I will get you such a proof that it would definitely
convince you. ~i ~ clklj ~ L.;i ._;_;j ~ ~ ~ ~ \ii; \J W9 '5~ Wt J IJ.r.i :~\
Muhammad bin Fadhl had a huge register with green pages and its cover was
black. He recorded his accounts in it. Hasan bin Ali took the register and cut ilii ~ ~ Lii; \ Lo~~ J ,rW\~4-) 1~ 0-! ~I JJL:;J p 0-! ~I
out a page half of which was white and said to Muhammad bin Fadhl: Sharpen
a quill for me. Muhammad sharpened a pen for him and both of them decided &.:J ol.1s.iJ ~ ~ .JJJ)I ~ ~ ~ }Y.. }'J ,~IJ.o ~ ~_r.JI rW!~~ JJJ)I
on a matter, which I don't know what it was, but Abul Hasan bin Zafar was
informed about it. Hasan bin Ali Wajna took the pen and pretended to write the ~J (.JJ .J-! ~ I r-""WI ~j J ! ~ ..Ll.iiJ ,4-4~ ~_,...,f ~I ~ ~~ 0 LS"
matter, which they had decided, but nothing showed on the paper. When the
paper was full, but apparently it was white and blank, he placed the seal and
:~Ju :Ju; JJ-"") 1& JJ ,.!J~ ~~I;~ 0 ~J 'c:..n. ~ &.4-) I 0-!1
gave it to the black servant of Muhammad bin Fadhl and sent it to Abul Qasim
UJ)\ cit'~ ~l~ I ~JJ ~! jS")ll ~
..
~ oJ.iWI ~..L9J ,~~ '-' \ - I\
u. ·-. . ~
jli
..
· \
'-"'2-4 .
Husain bin Rauh. lbn Wajna remained with us there. When it was time for Zuhr
prayer we prayed there only. After the prayers the messenger returned arrived :,r.)1 J liJ ~4-A~ ~ ~J ~J ~I J. ~ r-119 ,J.a.9 J.a.9 :/' ~1~ ~p._.
and announced: He said: Go~ the reply will follow. Food was served. We were
eating when the reply arrived written on that same sheet of paper. Each of the ~ ~J ~Ji\ ~J (.JJ 0-! r-"" WI ~i ~ J>-~ ~ ~ ilii ,~ r-9 :~4" ) 1
issues mentioned in that letter were replied systematically [about which no one
except those two knew]. .Ji\ ~t..::i 01dJJ tJ Jil ~ r-""WI y.i Jlii ,Ji\ ~tsi ~i ~~ ~ : J~J
Seeing this, Muhammad bin Fadhl slapped his face and lost all appetite. After ' '
that he said to lbn Wajna: Come with me. lbn Wajna arose and joined him till >-?I Li_r.>-1 :Ju 4-;,y.~ .)-! ~I .)-!~ 0-? ~ ~ ~i (.;S' ,4.&.4 l;_r.>-i - Y"\o
they came to Abul Qasim Husain bin Rauh and weeping and wailing said:
0)~ r.;s ~I JJ-"" wyb ~1~ ~lb ~i J.I ~}JI ~ 0-? ~ 0-! ~I ~
Master, forgive me; may Almighty Allah forgive you.' Abul Qasim said: Allah,
the Mighty and the High will forgive us and you, if Allah wills.
265- Narrated to us a group of scholars from Abu Ja'far Muhammad bin Ali bin - cir.JI .)-!~ :,r. ~ J ! ~1~ ~I ~ 0-! -4>-i ~~~I y.i i..l.9 :Jli
Husain bin Babawayh that he said: Narrated to us Abu Muhammad Hasan Ibn ~~ L>Ll '~ J..Lll I.hi . j cl:., lii.j 0 1:.J Jlii .JW - .t ~- ;. ~ • • ·,
Muhammad Ibn Yahya Alawi, the nephew of Tahir, in Baghdad on the side of ' - • ~ - · i,f" ' "J --::- J° ' ~ f..JJ ...l!.oY.. Y' J
the cotton market in his house that: Abul Hasan Ali Ibn Ahmad Ibn Ali Aqiqi
&.~ o--4 r.;s 0-4 JLi ~µ :~1 ~ J~ .Jl.9 w Ji,~~ Jtk ,t;)L WS" ~
came to Baghdad in the year two hundred and ninety eight and went to Ali Ibn
Isa J arrah, who was at that time the1minister, to seek help about something he
:Ju 'l· A;..o .Y'J <:_fa ,o_;-~ ~. Jil :Jlii ~l.!1J~ y. :.,.o :~ 0-! ~ .J Jlii ,~6-
had lost. He asked the minister for hdp. . - -
. But he said, "You have a big family in this region. If we go to them, they will
give us everything we ask for." This took very long or he gave this answer. So,
'
Aqiqi said, "I will ask someone who can fulfill my need." Ali Ibn Isa asked, ~~~ ~l3 ~~ :_,.o ~.ii .i.)! u ~~Ji\ ~J (.JJ ~~I ~; J_,...,) 1
"And who is that7" He said: ."Allah, the Exalted." Saying this, he left angrily.
He said: I went out as I was saying, "To God is the call of help from every .!.l}'y:~ Jl;J 0W"'iJ .1,f> :.,.0 ~J J.~J ~J~ 4Jl.o 0jJJ ~~ ~)~ 4.j~ J_,...,) 1
calamity and in Him is relief from every tragedy."
As I went away, a messenger from Husain Ibn Rauh came and I confided my J.~ I~ 0µ d_p,.J j:..L:.JI 1..4, e:--°l3 ~Ji .r4j ~I~! :J.,_Au i~I ~}'!
misgivings to him. The messenger brought it to the attention of Husain Ibn
Rauh. He then came with a hundred dirhams, whole in number and weight, a
scarf, some anointments for the deceased and some burial shrouds. He said: --- - -----·-----·--·--------- - ----- - ·- ·-- -- ------
 Kitab al-Ghaibah
383

,UJJI oL · ~6.- · •. · 1 ·<""'-r ·

. 382 Book of Occultation · · ~ · u °" 'J 'uuo JI o.UJ ..k_f>..}I 1..1.AJ ~IJ..UI o..l.A ~J 4 .!J~_,..

"Your master is extending his greetings to you and is saying, 'When a grief or IL 0.~ho.J.AJ · ~ Lj • ~ dLl
- . ~ \""' 'i - o~ . i.f4 ~L-L.:r. ~ ul.o .ri'7-4 J ! ~..li I~~
hard event challenges you, touch this scarf against your face, for this is the
scarf of your master. And take these dirhams, anointments and burial shrouds. ui l~lJ ,JJ-")1 ~~IJ ~J di~ u.b:-l9 [:Jl!] . .!lj~ 1 ~J .db.,.:> l..l.AJ d:.45"
Your need will be fulfilled tonight.
When you reach Egypt, Muhammad Ibn Ismail will be dead ten days before l..i.A :Jlii ~I~ J-A ~ i..?i ~i .r..>.~ :_r..> ~J\.J ~ ,J~ ~WIJ ~4 u1- ~L.:..J4
your arrival and you will die after him. So, this will be your burial shroud,.this,
your scent and this, your gear." I took the items and put the event into my J~J _r..j_,JI 411..W :~ Jlii 'Jl 4.6:-~l; _r..j)I ~ J-1~lS:JI ~ 0-! ~ i~
memory. The messenger left. -
Once I noticed that the torch at my door was alight and someone was knocking
t_)-~ Jl (~ J] ~JJ..UIJ t_.;lpl ~J ~) [:Jt;] .JI. .....SJI
.
:..L->
-
,t'':J y ~
dJ
. ' .. ..
the door. I asked my servant, "Look, what is it?" He said: "It is alright. It is the
slave of Hamid Ibn Muhammad Katib, the cousin of the minister." He brought
J Jw '.r.)~I ~ L:..l>J.i ~JJ ~~ .b:-i ~TJ
-
~ '·~_;~
I:-· . ..u-ts ~ l~l.9, · ·1 ·-'I
- . • ,J:J Jy
him to me. He said: "The minister wants to see you. My master Hamid is asking
you to ride to him." I rode and passed by the streets gates and reached the street t_.r9 ..Ll G~ ~~~I Jl ~~J J• l J.h.IJ '~I>- .Jll.~~
~~~
· "L: · II
• f..JY
of the weight-makers.
~I ~j ~~:~~~I~ y.i Jt;J :Jli .~.;>J di~ u.b:.~ :J\.9 ,l+:-o
I saw Hamid waiting there for me. When he saw me, he held my hand and we
rode to the minister. The minister said: "O Shaykh, Allah has fulfilled your
r-19 t.ij\; ~ ~! ':Jl .1.,:>JI l..lA r;:.r>- Lo :J Jt;J I~~ p.1..L.>i ~ ~
need." He apologized to me and gave letters that were written and sealed and he
..WJ ~I illi ~l:.Jll ~J (_JJ 0-! ~I J Jt; ~J ,~ Jl ~ ~J ~
had made them ready for me. I took the letters and left.
Abu Muhammad Hasan Ibn Muhammad says, Abul Hasan Ali Ibn Ahmad • •
Aqiqi narrated this to us in Nasibayn and said: These anointments did not come, jliS'"':JI ~JI i..f~ l: :oJ ..::..JjJ ~J 4_...,jJ1~J ~l ..:..-A.9 u~) i..f.ll~ J ~
but for my aunt. [He did not mention her name.] That is the news of my death
was given. Husain Ibn Rauh had told me: You will own agricultural land and U~ J ~I ~· :ro .I'*-° .r.> ~ .r. '-::-9 I~~ '21LOS'~I J r;:.;>l.9 :Jli ,~IJ..UIJ .1~IJ
after that he wrote my request.
So, I went to him, kissed his forehead and eyes and said: "Master, show me the ~~~J ~J~ UL. ~j} t°"IJ..UI r;:?t; '~? ~ 1'_,.:.:>JI l~lJ 4..o~J i..fJr ~lyi
burial shrouds, the anointments and the dirhanrs." He took out the shrouds.
There was an embroidered cloak in them weaved at Yemen, three garments ,di~ j~ 4 (J) Jw d.•;6:- 4$..r"i w J~ ~ J '---" 45..L.... L :.J ~ ·t"'J~ <lil.4
.,,
. . - - -
from Khurasan and a turban.
The anointments were in a sack. He took out the dirhams. I counted them. They ~~~ '(~J) ~j) ~J ~ ~jJ o.JA :f ..t:):~ ,~Loi..?~ i.f4 .1;..
were one hundred. I said: "Master, give me one dirham from them, I will make
a ring out of it." He said: "How, can that be? Take anything else you want?" . '~~j~0Wl~!u.r-PW9·~ ~~J~~~4j'.)~wJ~
I begged and entreated that I wanted a dirham from those dirhams. I kissed his
- - -
head and his eyes. He gave me a dirham, which I fastened in my handkerchief ~iJ (4;,9) i..f}Li.)J ~ ~J '.)J..l!..o ~J..UI '-::-9J ~)1 ~ J..~( ~ J
and then put· it in my sieeve. When I went to the inn, I opened the long sack
which I had and put the handkerchief, in which the dirham was tied, in the long 'U"'I_,.......)I~ ~J..>~ ,4:9 ~ ':JJ lt]~ OJJ.ra-4 o~I l~\.9• r~J..UI ~i ~. r"L.Li-
. .
sack. I put my books and notebooks over it. I stayed some days and then came
back to get the dirham. The sack was tied as it had been, but nothing was in it. :J Jw ~1 ~~~ '&=J' J! J_,>..UI ..t:) '.r..> ""4J\.J ~ ,p.1 ~4 Jl u ~
Different thoughts were ravaging through my head. I went to the door of Aqiqi
and said to his servant, Khair, "I want to see the Shaykh." He took me inside.
 Kitab al-Ghaibah
385
•
(_r>-IJ ~.).! l&.Ji ,;_r.aJ\ ~ ~i Lo ~j ~..UI ~J..UI :~ .~~~ ~ d.JLo
384 Book of Occultation
er>~ \,J! 0
:,J ~W ~I ..L>i ~ ~ ~J d.:)JJ 1~~ aJLo ~I~~ ~IJ~I
He asked: "What is happening?" I said: "My master, the dirham which you
gave me, I did not put it in my sack." He called for his sack and took out the
~I .i.-.::.-J ~yr J:.9 LS 0M ~L-1 J. ~ <l:-9 uL.J -'~1 l>iJ _ra-o J l
dirhams and counted them: they were one hundred by number and weight. ·~! ~:, u=JI 0Ll5'"\f1 ~ u£J
There was no one with me, who I would suspect of wrongdoing. I asked him to " "

give it back to me. 142 ~y.~ ~ i.r"Y ~~I~~~~~ i./-j cf ,~4 L;_r.>iJ - rii
But then he went to Egypt and took possession of his agricultural lands. And as ~I .i.-.::.-J ~_,_...~I~ J. ~ ~ y.i l;.;..b- :)'l! .i_:,:. j ~V·~
"
t,._ : ..i . - 1\ Jll ~
"
i
i./-J •
predicted Muhammad Ibn Ismail had died ten days before him and then he ~ied
and was shrouded in the burial shrouds he was given. 0~ ~ j Oo>--0 U_J-A ~ 4:.$. ~I~) <l:.Y.~ J. U-Y J. ~I J. ~ ~L Jl!
" "

266- Narrated to us a group of scholars from Abu Ja'far Muhammad bin Ali bin ~L,.:, Li)' y J~ 0i "->JJ ~1 IJ"'..w ~J)I r-"WI ~i JLI 0i o.r IJ"'~ ':$.r-J I
Husain bin Musa bin Babawayh and Abu Abdullah Husain bin Ali, his brother
that: Narrated to us Abu Ja'far Muhammad Ibn Ali Aswad that: r-1 ,dJ~ '-*L; ~w :Ju. (lyS"~) 1..Ll_, .Uj_r.. 0i ~I .Y--4 0i ijWI ~ 0G) 1
Ali Ibn Husain Ibn Musa Ibn Babawayh (a.s) asked me after the death of ..iJJ .i...l J.l.J::-1 .i_; ~ ~I .i.-.::.-J ~I ~ u1J ~ ~ ~ 4-i i ~ L j ~")l:.. d.l ~ ~ · · j
Muhammad Ibn Uthman Amari to ask Abul Qasim Ibn Ruh to ask our Master " \" . ·~.r.>

of the Age (a.s) to pray that Allah gives him a son. I asked him that and he .~)'Ji O~J '~~I~ .!lJY
delivered the request. Then he informed me after three days that the Imam has . ' "- I

prayed for Ali Ibn Husain and that he will sire a blessed sari that Allah will l..UJ Jj) 01 ~ r--4 0i ~ .ri ~ dL~J ~_,_~I~ J. ~ ~ y.i Jt;
bestow him a son and there will be other sons after him. ~I ~J ~I~~ ..Uj :Jl9 ~I~ J1 ~ J Jl!J ~! ~·r-19 (!_,$"~)
Abu Ja'far Muhammad Ibn Ali Aswad says, I requested him for myself to pray
that may Allah give me a son. He did not give me a reply and said: "This :.L:y.~ ~~-Hi Ju ·J ..uY.. r-IJ ,:,)'_,i O~J ~ J. ~ [~1] w1 dL; 4:.$.
cannot happen." Ali Ibn Husain had his son Muhammad that year and after him. ~ ~l ~ l".>l ~T)
"
\~\• - ~Lo I~
J" J.r-.. •< ~ r ~I ~
Ir. •
J.
~~
• •\ •It""'
y. ul.:) J
other sons and no son was born to me.
Saduq (a.s) says, Abu Ja'far Muhammad lbn Ali Aswad would often say to me ~:- ~J r-LJI ~ ~ ~)J 4:.$. Jll ~J .Y.,JI J. ~I J. ~ ~
when he saw me coming to the sessions of our Shaykh Muhammad Ibn Hasan
Ibn Ahmad Ibn Walid (a.s) and my love for books of knowledge and learning,
. i")LJI ~ iLo)'I ~t&.--4 u..UJ uiJ r-W' ~ .~)1 o~ d.l 0fa 0 i ~
"It is not surprising that you are fond of knowledge: you are born through the 0is ~) '~ 0:.rJI 0J~ ~j ~10~
. .
:~ ...4'!~ J. Ji1 ~ J'! i Jl.9J - riv
Dua of the Imam (a.s)." •
267- Abu Abdullah Ibn Babawayh [Shaykh Saduq] said: I started teaching ~~~'YI~ 1/1.rl ~!~I~~ '~r~I ~ J. ~ ~ y.l ~ ~
r~ _;..,aj ~I~
" "
when I was less than twenty years of age. Many a time, Abu Ja'far Muhammad
~ \Lo)'I "l&.--4 u..UJ cl;~ ·~ 'Y J~ i l_r-JI_, J')WI
Ibn Ali Aswad would attend my sessions and when he observed my promptness
in answering questions regarding codes of practice (Fiqh), he would be much . i")LJI
astonished by my young age and would say, "No wonder you were born .
~ L; _r.>-1: Jli <l:.Y.~ J. u-y J. ~I J. ~ J. ~ cf ,~4 L;_r.>-i _, - YiA
.
through the Dua of the Imam (a.s)."
a
268- Narrated to ·us group ·of scholars from Muhammad bin Ali bin Husain bin J..Y. J. ~ ;;if°I ulS"J ,~T Jtii 0-4 ~j 4.1 JtA:. ;;if°I ul.S"' :Jl! ~ J. Js- J.
Musa bin Babawayh that: Muhammad lbn Ali Ibn Matil said: • • •
There was a woman called Zainab from the people of Aba. She was married to 01 ~I :~Ll_, ~ J. .4..>-1 J. ~ ~ J1 u)...a-9 'Jl::.~ 4JW~ 4- i./-°'11
Muhammad lbn Abdil Abi. She had three hundred dinars.
She came to my uncle, Ja'far lbn Muhammad Ibn Matil and said: "I want you.to
give this money to .Abul Qasim lbn Ruh." My uncle sent me with her to translate
. . . . . . . . ._...._...._______________________ ====~=
·- ~~-~-

Kitab al-Ghaibah
387

386 Book of Occultation

for her. When I came to Abul Qasim, he addressed her in an eloquent tongue:
"Zainab, chuna, chun bada, kulia, Junista." 143 It meant, "Zainab, how are you and
how did you stay and what is the ni~ws of your children?" She did not need my
translation. She gave the money and came back.
269- Narrated to me a group of schclars from Abu Ja'far Muhammad bin Ali bin
Husain bin Musa bin Babawayh that he said: Narrated to me Muhammad bin
Ibrahim bin Ishaq Taliqani that: "I was in the company of Shaykh Abul Qasim
Husain Ibn Rauh (q.s.) with a group of people including Ali bin Isa Qasri, when a
man stood up and said: 'I wish to pose some questions to you.' He (Ibn Rauh)
replied, 'You may ask.' Then he asked questions that we have mentioned
elsewhere.
Muhammad bin Ibrahim bin Ishaq says that the reply of Husain bin Rauh was so
astonishing that the next day he went to him to ask him whether it was his own
reply or he had learnt it from the Infallible Imam (a.s). Husain bin Rauh told him:
"O Muhammad bin Ibrahim! I never say anything on my own, even in the most
difficult circumstances. Rather the source of everything is the favors I have
received from the Proof of Allah and heard from him ... "
270- It is naITated from a group from Abu Abdullah Hus~in bin Ali bin Musa bin
Babawayh that he said: A group of my associates, who were in Baghdad in the year
in which the Karamathians144 raided the pilgrims of Mecca, and the year in which
meteoroids fell, naITated that my father (a.s) wrote to Shaykh Abul Qasim Husain
Ibn Rauh, may Allah sanctify his tomb, seeking permission to go for Hajj.
Reply came, "Don't go this year." My father returned a reply, saying, "It is an
obligatory pledge. Is it permissible for me not to go? The answer came, "If you
must perform, then be in the last caravan."
My father traveled with the last caravan and his life was saved. All the people in .
other caravans ahead of him were killed.
271- Narrated to me a group of scholars from Muhammad bin Ali Husain that he
said: Narrated to us Abu Muhammad Ammar bin Husain bin Ishaq Usrooshini that:
Narrated to us Abul Abbas Ahmad bin Hasan bin Abi Salih Khujandi that: "Aft~r
he had been fascinated with the search and investigation into the matter of Imamate
after the Eleventh Imam and had left his homeland to find out what to do. He also
wrote a letter to the Master of the Time (a.s), through Husain Ibn Rauh
complaining about ~is bewilderment as it had affected his whole life and begged
for a reply, which would accord him comfort and peace of heart. He himself says: ·
An epistle was issued to me from Imam (a.s): 'Whoever searches, he seeks; and
whoever seeks, he leads [my enemies] on [and divulges my location to people]; and
whoever leads on, [it is as if] he destroys [me]: and whoever destroys [me], [it is.as
if] he worships a deity other than Allah.'
On seeing that epistle I gave up the search, my heart got peace and I returned to my
hometown happily, thanks be to Allah.
 Kitab al-Ghaibah
389

~J · ~ '5r,- :Ju <:S)Jj-ll ~ ~ -L....>i ~U. ~j if' ,~4 ~_r.>iJ - TVT

388 Book of Occultation
~l_:j'J '~ 0i ~~ ':J ~ ~
---;i;c. _,..j .r=JIJ ~_,..,a.:>JI .·... - ~I . ..Ju
'-' • I..> -
- •
"-"' •
L.JI ·1- ·'1
l..s! o..u J
272- A group of scholars narrated to me from Abu Ghalib Ahmad bin
Muhammad Zurari that he said: There was great discord between me and my ~ly.JI i;s- ~~ "ts...UI JLi ~ ~i -l: ~ ~J ,~ u~ ~). J! ;s.J di~
wife, mother of my son, Abul Abbas. This continued to such a limit that I J;-:. r-19 ~ J..Lo ~! c?~ ~ ,l.!l::JL. l..;-"1..P." ~JJ ..li :Jw ~ y.i ~ ~ ,a..Lo
became extremely hateful of her. I wrote a letter to Imam (a.s) through Abu
Ja'far asking for a Dua. There was delay in reply. After some days Abu Ja'far ~ J_;.; r-19 '~ Jll ~~ ~ J)IJ (JJI ~jJ :~ ~ ')L.a.9 ~I) 0i J! ~ J-l:
saw me and said: Reply to your letter has arrived. I went to meet hi~. He
~ ~ ~i ~ ..lij '~~ 0l.S"' Lo...~ +11~ ~ ~ ~ r-lJ ~lA:;.....\11 JL>.
opened a scroll and was sorting when I saw that on one the following was
written: "As for the matter between husband and wife; Almighty Allah has .~~)Ji~ Jll ~J ~t;; ~i .1Ul ~I.Li,~~[~]~~~
rectified their relationship."
~_J? Jo_#~ - )1_;.JI ~j ~~~I -l: ~ ~ 4-ii ~~ 0\.S"'J :c_y ~I Jli
After that we had a perfectly amicable life and even when I intentionally tried
to provoke my wife, she was not at all angered. ~i ~ Wl ~i (~di~~) :y ~ ~J.> 0i J! ~~~Io~~~~
This is the account of Abu Ghalib in exact words or close to it. JIJ ~t;; ~j 0i dl~J ,dj fal :r 0l.S"' WI• ._,t:SJ1
.
0iJ ~ Jll · · ·ti ·
~J ~J.P.'/~
lbn Nuh said: I thought that lbn Ghalib, on the basis of that which Ibn Ayyash
has narrated, wrote a letter through Abu Ja'far bin Abi Azaqir, before he ~ t;....-'1 ~! .r'll ~ 0i ~ ~ Jll ~J (JJ ~~I ~WI ~i ~ l:S"':~
became deviated, and was cursed by the Imam, but a friend who was with me [~l:5:1~] .w..yi t1 o)"llo ~~I 0i~ \.:;..l>_, .oW; ';J_, ~LW.!JI ~ ~ ~i
heard this and said that Abu Ja'far implies Abu Ja'far Zajuzaji - may Allah be •
pleased with him - and not lbn Abi Azaqir and the letter was also sent to Kufa. '~I ':J ~ ~ l 4 f-•11 .. i$> 4. ~...bJIJ w .J'~ ~ 0l.S"' ~ill! ,~.r.f- w-l:-9J
As Abu Ghalib himself told us: We met Abul Qasim Husain bin Rauh before he
. r-LJ .JT_, ~ ~ Jll ~J WI~ I~ Ji .4>JIJ
was appointed as the deputy of the Imam and went with him to meet Abu Ja'far
Shalmaghani, but we were unable to find him. ~ ~ ~.J...> :JIJ ~I~~~~~
.
~i
. if- ,~4 ,_;,r.>-iJ-
. YYr
lbn Nub said: These two stories were not put into writing by us in order to
remember and retell them, but another person wrote them down, although Abu ~JJ ~~I r--WI ~i ~I~ .::....:S:J\.9 Jll ~J ~Wlkll Jb-.l ~ ~1.r.1
Ghalib has narrated these incidents often in such a way that I heard from him a
number of times. All praise and glorification is for Almighty Allah and
01
.~jl ~l Jlii ~J ~! iu.; ~~I~~~(~) ~4 ~ ~ J!I ~J
.
benedictions be on Muhammad and his Purified Progeny. J-AI i~I ~~I if' ~_r.>i :~)I Jw ,dj I~ wJ... :'-1 Jw c_;. ~ dlLi
273- A group of scholars has narrated from Abu Ja'far Muhammad bin Ali bin J.+9 :~)I JLl '~ :JLl ~Jil J..U. .ri Jll ~ ~\.9 ~ ~,r.>-i :Jli ,~ :J\.9 ~J!I JJ
Husain that he said: Narrated to me Muhammad bin Ibrahim bin Ishaq Taliqani
that: "I was in the company of Shaykh Abul Qasim Husain Ibn Rauh (q.s.) with ~~J
Js- OJ,_U;. ~J f Jil ~ 0i j~
a group of people, including Ali bin Isa Qasri when a man stood up and said: 'I
~L:JI ~~ ':J JGu Jll 0i ~l ill J_,_;i ~ ~ r-+91 :o_r lf..l9 ~WI y.i '-1 Jw
wish to pose some questions to you.' He (Ibn Rauh) replied, 'You may ask.' He •
asked, 'Please tell me if Husain (a.s) is the Wali (saint) of Allah?' He replied at r+-""~10-° ~J rt-11 ~ ~ ~ ~J 'i~~ tff9~ ':JJ ,0l:-JI oJA~
once, 'Yes.' He asked, 'Is it possibl_e for Allah to give power to His enemy over
this friend?" I~ r-1J '~ IJ~ ~J.J"PJ r-f-~.,, .r.f- :r ~J .t.:l! ~ )J ,~I~ r-+'i;.,iJ
Husain bin Rauh said, "Pay attention to what I am saying and remember it. You '1 L:.L:.o ~i :~ l)Ll J1_,....\/1~0~J 0.¥~ rf ·.::- :r i_,;l.S"'J ~Jj~ w; ,~
should know that the Almighty Allah does not speak to the people directly. But
He sends some prophets to them. If He had sent non-humans as prophets, they J..lii ':J ~ t;_,~ 0yP ~ ~i ~ ~ ~~ 0i ~ ~ ~ 1;h i.i> ~ ~
would not have gathered near him, they would have shunned him. That is why
the prophets were from human beings. They ate like humans and , walked the
streets and bazaars. people used to say: You are like us and we are like you. We
 Kitab al-Ghaibah
391

Book of Occultation
~ 0lJ.,kJ4 ~~ 0-4 :~.~~I~ ~I ~l~I ~~Jr Jil ~ ,~
390

do not accept that you are a prophet, but that you present some miracle. If you
br. ~~~JUI~ ~j 0-4 :~J '~~J ~if~ J_,ii 'Jl..i;'ilJ Jl..ls.'il
show a miracle, we would know that you have a special distinction from Allah, J..li (0-') :I*-"J 'l:,J ~~ ,:r cS r.-i_, ;;,; l:J I .u.....I I ~I ,:r C..r'-j ,:r :r+-'_, ,t..")\,..._,
which we don't have. Thus the miracles of the prophets are the greatest proof of
the veracity of their claims. Therefore, some of them after · warnings and :i*-"J ,0fa~ l.. ~ \,;~ ~l:JI \..,a.JI .J J~J ,0~1 (~I~) .J ~J ,_NI .J
completion of proof, presented the miracle of the flood and storm and the
arrogants were drowned; Some were such that when thrown into the fire, ~t
~ 0J?-~ L.J 0~4 ~ t"L:,iiJ ,Ji1 0~~1 ~_,.J1 ~iJ L.r'.r.\r1J] w\11 i.r.i :r
became cool and comfort for them. For some of them the sea split and the ~ 1.f i l..l.i •.!l):, r.h ..,_i .i.JIJ r,)1 j:. ~t+,11 ..:$_, _,..ill .J ~I ,:r :r+-'_, ,~~
enemies drowned in it. The Almighty Allah turned the dry staff into a python.
Of them were such through whose hands the Almighty enlivened the dead and 0 ~~ Uk.JJ 4-J~ ~~I .1,...i..A; :_,-o 0lS ~ 1y-4 0i ~j 0-4 J.L;JI :r.s-J ,~~
for some split the moon and in the same way gave speech to animals like camel
and wolf, etc::. JL> ~J '~.,Ji. '5.r>iJ '~~ JL> ~ ul~I o.lA ~ h~i ~ 0i ~ J
In other words, the divine prophets presented such miracles that people were r-!J '0:_r\UJ ~~ ~IJ->i ~~~Jr~ )J '~J~ '5?-iJ '0:yAli
not capable of performing them.
The wisdom of the Almighty was such that the prophets, though they possessed t" ~ µ i.j.rS- WJ '~Jr Ji! 0J~ ~ ~T ~L:.11 ,.~.J>c;':; ,,.fx-,. ~J ~~.
\ ·\~
miracles, sometimes they were victorious and sometimes suffered defeat. If
they had always been victorious and had never suffered defeat and calamities
~I~~ 't"_r:?. JIJ>ts dJ~ ~ ~IJ>i ~ .oJJ ·Jl::>'ilJ ~IJ ~~I Js-
the people would have mistaken them for being gods and considered them all- ~ lj~J '0:J'Ll. ~l..l>-':JI J.&. J~IJ 9W1 [J6-] ~J 0:.r.~ '5~1J ~I J6-
powerful. Thus the prophets, despite their miracles were sometimes victorious
and successful and sometimes vanquished, therefore the people did not perneive 4J! i~I ~ ~ 0i ~L:.JI ~J ~~~ 'iJ ~L.:. ~,~Ip ~IJ>i ~
them to be omnipotent and realized that there was a power above the prophets;
that is the creator and nourisher of the Universe? They were compelled to ~ ..w1 jJ~ i f Js- ~~ ~ ~ 1_,;~J ,.u.....J 1.fflJ "J~ t".r.-LAJ ~l>. r
confess to Him and obey His prophets, who are the proofs of Allah over the
people. Anyone who saw their propagation, warnings and signs decided and
:.r4 ditlJ 'J..i )IJ ~~~I~ ui ~ ~J ,~ J wJl>.J J.i~ Jj '~y.)1 ~ ~~IJ
confessed that it was truth and worth obedience. In this way they secured their
·~if · ~ 0-'° ~J ~if~
salvation and those who deviated from this and bec~me inimical to the divine
· messengers fell into everlasting chastisement. So: that he who would perish 0-! ~I ~WI ~j ~I~! u..W :~ .ji1 ~ J Jb-.1 ~ ~1.r.! ~ ~ Jt;
might perish by clear proof, and he who would live might live by clear proof.'"
Muhammad bin Ibrahim bin Ishaq says that the reply of Husain bin Rauh was
~,___;,; ..l.:.- [0-'J u-'i r~ L.:l _;S'; .1_,.;i :~ ~ J~\ L;\_, ..lJI ,:r ,_,..._,.JS c_JJ
so astonishing that the next day he went to him to ask him whether it was his :.r4 e:)I 4/- i.?.* Ji .,r.kJI '::5·.;~ ~WI if _,>i ~ ~1.r.! ~ ~ ~ :Jw ~i~l!
own reply or he had learnt it from the Infallible Imam (a.s). Husain bin Rauh
told him: "O Muhammad bin Ibrahim! I never say anything on my own even in ~~I :.r4 dJ~ ~ '~ ..W-. ~J ~i.r. ~I~~~ J}i 0i 0-'° J! ~j ~ 0~
the most difficult circumstances. Rather the source of everything is the favors I
have received from the Proof of Allah and heard from him ... " .~ <1..A')L.iJ Jil ul~ ~I 0-4 t_J--4J
I

So far we have mentioned somf~ reports and traditions, which prove the
~P."JJ ~ u~J i~I ~~I ~1 .~L.! Js- ~1..UI Jl:>-~10-4 l!_,k L;j'~ J.9 (J)
Imamate of the son of Imam Hasan Askari (a.s), his holy existence and
occultation. These reports mention unseen matters and prophesize future events '1 'o~LiJJ J)> ~J Js- ~.>5' ~ ~~J u~ liJ~ Jl:> 'ii .- :. ,.4j Jl:>i y.;':J , ~
in an extraordinary manner, such that no one had any knowledge about them,
except that Allah, the Mighty and the High may have bestowed him through t4e
knowledge of His Prophet and these reports reached him through one whose
 Kitab al-Ghaibah
393

~ ~ ~ .Yl ~JJ 'rLJ .UTJ ~ .ilil ~ ~ 0U ~Ji\ ~j ~ ~l dJ~ -~

392 Book of Occultation
..l.: ~ ~ ':1ul~l0':1,dl..iS 0lS L-l r-+9..L..., ~_,JJ ,...;~ ~ J:l..UI J.)
veracity was testified beyond any doubt. Like for example, Husain bin Rauh. If
his veracity had not been there, he would not have been as such [that he would IL~ .)JJ ~ ~~ ~J ,.y! dl~ IJ..i.:.....i ~ .).1~J ~ J.) ~...L..P ~ l~!J ,~\~I
not hav.e had knowledge of unseen], because these miracles are never possible
through liars. .~I~ .)Y':" y .JAJ ~l:SJI ~ J~ ~~I
The conclusion is that when the veracity of the deputies of Imam (a.s) is
proved, it also proves the existence of one through whom they are getting these .
blessings.
However~ we have not quoted everything recorded in this regard lest the book
becomes lengthy, though it is mentioned in other books.
 Kitab al-Ghaibah
395

394 Book of Occultation

Causes of de lay in reappea ranee of the

Master of the Affair
There 'is no reason for delay in his reappearance, except danger to his life,
which is an obstacle in his reappearance. Its proof is that if there had been some
other cause, his remaining in occultation would not have been correct and it is
because of this that His Eminence had to bear different kinds of problems and · :;~I ;.r i~I ~ .14':/I ~~~WI UJI ;S~ ~
hardships. That is why the ranks and levels of recognition of the Imams of
guidance and the divine prophets are very great and lofty; due to which they
t w dJ; d
.J L... .J is__,J -U'i •J-:ill 0-' -.......<; ~ ...;_,.:- 'il •;_,.]; ..,. ~ & 'i
bear even the great difficulties and hardships for the sake of Almighty Allah.
If it is said: Why the Almighty Allah did not prevent his killing with the help
WI i~' ~L le. ~L...;'11 ..illl.s' :i - ~"1 JJl...4 u;'I~ ''5~''I:t J (Jl.!..JI
•I . • • •
of angels and other unseen means? • ~ •. J ....._ :t ~ wl.S'"J 'J\:::.... \II

The reply is that the prevention of his killing by the Almighty Allah is of two
kinds: One is that this obstacle should either be in negation of religious duties
or not opposed to it. And that obstacle, which is not opposed to religious duties,
is that opposition to Imam (a.s) should be prohibited; his obedience and
following should be ordered and help should be rendered to him and to say that
it is obligatory for people to obey him. All these commands and prohibitions •
are also issued by Almighty Allah, 'but becoming an obstacle by Allah for one ly.:ll ~ . Lil ·
i J ~Ju.. ~Y':"Y. .r'llJ .u'Jl,:. :f' ~I y; ~Ii.)~ \I ~JJI t-JI :l:Ji
who intends to kill the Imam is opposed to religious duties and logical
contradictions appear in it. It is so, because religious duties are aimed .at
~J '~I ~l_:.i o..jlj ~ · t.J-1 _I • -
earning divine rewards, but Allah's being an obstacle is opposed to this and on . . . • • ..J ~ ~I L. IJ 'J~ ~..ill~ J$'J ,J ~~)II
many occasions, compulsive prevention by the Almighty Allah may have some
evil for the people, which in fact cannot be expected from Allah.
~ wlS ~JJ ,d.J~ i.)~ dJµ1J ,~!}JI J~I ~~~_;JI w\I '( ~) ~_;JI
One of our senior scholars said that the inst<;tnce of malaise in the reappearance
of the Imam and the instance of exigency in his occultation is not impossible
and improbable; on the contrary it is very much possible. But this statement is •~ .&1 ~ ~ J\,; 'J.l>JJ o..W.. ~~ 4.hl 0-4 t-JIJ dJµ1
not correct, because from this statement, the obligatoriness of messengership
would become invalid [that is if this is accepted, it would be right to say that 0 l::....... I . •..L....i. - . I: . < .
J ~J 0
"J.J-F ~ CJ)--1'J.. CJI ~ '1 o..,;1 :~~i ~ Jli l.$1.lA ~J
the sending of prophets is not right]. In the same way, the result of accepting
this statement would be that messengership and prophethood is a divine grace,
but it can be changed depending on circumstances. [That it is possible for ~~ 4i~ J.,,_4JI J_,_k; J JI> JS'" i.) dJL..,)I ~Y':"J ~..,.1 ~ Jl.9 ~JJI 0'1-,h.l "'2-.
prophethood to be necessary at a time and unnecessary at another; whereas
prophethood and messengership is necessary and obligatory at all times.]
However, becoming an obstacle of the Almighty Allah between the Imam and
people as we have mentioned [that is through occultation of the Imam] there is
no problem in it and it is also not impossible, that it should be said that there is
an evil in this occultation, but from this occultation the obligatoriness of
appointment of the Imamate does not end and it is also not in contradiction to
Im·amate.
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396 Book of Occultation

If it is said: But is it not true that the forefathers of the Imam were alive and
visible to people and despite this there was risk to their lives, but the ~ -L>i
circum~tances of that time was not that people should have not access to them.

We would reply: The circumstances of the forefathers of Imam Mahdi (a.s) U _,JI er.b'.)U ...: ~ TJb- 0-' i _,L..J I 0 IS' ...:'i '.J b- _;, ~ ~ b- i '.)\..l I ~ •j ~ T:l:.li
were different, because they acted according to dissimulation (Taqayyah) with
the rulers of their times and acted with them in such a way that even the rulers ~ ,JJ..Lll 0.A.i..J ~~ 0_,..~ ~j 0J~ '}J ,..._.,_le :._'I • " .• •
I ~ , " . [..-,,-;;--- (J..r-' UJf.. J ~I ~ ~ J
knew that they would not stage an uprising and the Holy Imams (a.s) also did
not see any exigency in staging an uprising. On the contrary, the circumstances.
~ Cr-' , Lh I iJlkL...11 ~ cr:-JJ 'r-tl ~ -4o 0J _,.l;.::; ~ i r-f1b- 0-' i )-JI iJ\S'
of the lives of the Holy Imams (a.s) show that these personages were also in
anticipation of the Mahdi and those who had faith in their Imamate also did not
cause any loss to the regimes of their times [it was so, because the Holy Imams ·Cr+.-i~ I_,!~ r-'J)~ uk ~ _,:..i I~! ~L.1
(a.s) were not commanded to stage an uprising]. illUI I.. W-JL - .·
But the matter of Imam Mahdi (a.s) is not like this. It is so, because it is known u-:.f..J • · i ~ "-' 1 ~ i }it.JI 0'1 'ij\..jl ~ 0L. )I ~l...o ~Js"' ~J
from the circumstances of the Imam that he would stage an armed uprising and
finish off the tyrant regimes from the world and subdue all the tyrant rulers and '~J_,9 ~) ~~ ~l>.:, ~ o..lA ~ 'J~! ~ J..WI .k...w •ti 1 1< •
- .J .• J u w.l..N I f ~J
wave the standard of justice and equity on the whole world and destroy
~ ·~ .• C"'.
injustice and oppression. Thus, if someone is having this quality then certainly " U • ~cf~)) o.::.;J cf l.9.,> ~J ,<l...k -11 ~
the rulers of his time would be terrified and be inimical to him and would
d,.i.
• I.> -. -
.'1,
...,.J'::7'"'
I -
I.... Y..J '""""'"'f..J B9 '

pursue him and send spies to observe all his movements; and they would be
terrified of this all the time. ~1 _,..u:.J ~J 0-4 ~~ '1 cf JS'~~~
-
0t, 1.1:. '11 · ~·'
- . )~ J Jy-il J! (~J
In such circumstances, Imam (a.s) needs to keep himself away and in
occultation from the people, till the time of his reappearance; from those from
whom he perceives danger, whether they are friends or enemies.
..!J~ 0LSJ ~jl> :. I ·• ·
In addition to what is mentioned, the forefathers of Imam Mahdi (a.s) were - ~ 1..-1..1.> Y "-' 1i }it.JI 0l5" 41'1 I.JR_W! ij\..jl ~ oJ~ls ~iJ
apparent and not in occultation, because if death or martyrdom occurred for
them they knew well that after them one of their issues would be the successor, 0'J 'i~I ~ 0l. )I 1..-..>~ ~J.S I " • .
but such a thing is not there for Imam Mahdi (a.s). . ~J '~j Jjl 0-4 o..L-.o ~J Q...\k i ~cf
It is so, because if an event like martyrdom occurs before the uprising, there is
ojl::....... I ~)~.LL; 'W· IL Q...U UJ · I; t~ • •
no one who can be his successor; therefore it was necessary for Imam Mahdi • . • J ya> ~ Q,,. I.QA i )AJ.. cf 0 ~ ~ 411 i _,1t.J I
(a.s) to be in occultation and circumstances of Imam ,,(a.s) are completely
different from those of his forefathers and this matter is absolutely clear. ..Jil ~ ~IJ l..lAJ ~il j\..jl ~ ~~T JI>. .JI>. JJt.; J ,4J
If it is said: How can we understand that it is time of his reappearance and the
'} l_o"I~~~, •
danger to his life is no more? Can it be through divine revelation, whereas there
is no revelation on Imam (a.s)?
Jl,<L.J1
". i.? )-J;. i JUI • .ul cf i.F' Y.I
. OJ* UJ ~,.Pr.II JIJj ..J.~ ~
r- r..r':. ~t: I; . l9
• . iJ.:" u •
Or through definite knowledge, which does not require contemplation and ·~ L · • l!lJ . .. ~ . I:. ti • •
consideration? It is also clear and obvious that it is opposed to religious duty.
• f.._;N j ~ ·~ ~ ~ j' oJL.~ JI ,~I~~ ~..lS ~':>JJ~ ~
Or through Amarat4s and a sign, which becomes a conjecture for him? It is also ·
harmful to the life of the Imarp. and it casts his life into danger. ·
 · Kitab al-Ghaibah
399

398 Book of Occultation

· We would reply: We have two replies for this objection: Firstly, Allah, the
Mighty and the High through the means of knowledge and explanation of the
Messe~ger of Allah (s) and the respected fathers of Imam (a.s) have informed
us that the period of occultation is a period of fear and the time when this fear
will be dispelled is the time of reappearance and He has informed about this to
.~I J! (~)~.I.. '1
the Imam. The Imam (a.s) also with regard to that which he was informed and
that which was ordered to him is following his respected forefathers and the ..w ~ ,~lk.L., ;; ~ c.:iLJI ~
~ .
1"
~ "-'Jl·•J
, ''I " .. 1·
0 ~ ~ i ..._ ~
•
~• '1 ~i
01 ~ ''"'I
~ • • ~\;;J J
Messenger of Allah (s), but due to exigencies this matter was concealed from
us, but the Imam himself, since he is cognizant of these matters, he does not J...JIJ Lb _r;. ~I 0~J '~ ~ J dl..iS" ~ ~ ~ ~ ~j ~j ..li 0~J dl~
need to refer to Amara and the signs.
Secondly, if we suppose that Imam (a.s) acts according to his conjecture at the ~I~~~ J...JIJ ,.:i~I o.)~ ~~I~~ .J_,A; LS ,t,.~ 0 ~
time of reappearance, it is possible that it is very much possible that the
conjecture of Imam (a.s) is helped through Amara and signs that he has l..i.AJ '0:4 ~ ll:AJI J! ~ _,:JIJ ~ ~I ~ y:- J 0LS"' 0!J ,i:,,_,:1.}IJ ul.;L.'11 •. . ""'"'.
received the necessary power for rulership. So at that time he would reappear
and the Imam (a.s) is also aware of it that when he gains strong conjecture, it
would be the time of his reappearance.
On the basis of this, strong conjecture is a condition of reappearance and it
makes reappearance necessary. Thus, in jurisprudence we say that the order of
the judge is issued on the testimony of a witness, or that on the basis of Amara .JW ~I ~Lli
and conjecture it is commanded to pray in all four directions. And this matter is , , .....i.;.)I -4>i ·~
absolutely clear, praise be to Allah. u ~ <
.'..i
u· "-'
't" ••
''-?rJr. u~
11 • I '.
v. ~ './- <I ,y- ,"'3.11~
• ' <
v. ~1,_;i.r.>1- rvt
On the basis of this principle, traditional reports are mentioned, which help in r)->- '~ ~ 0-! ~I ,Y- '~Jy.~I 01~1..!. 0-! j..Q.QJI ,y- ,4,"·j ~ ~ ~ ~ rf'
our claim and we mention a few of them over here so that we may develop
more interest in this topic, if Allah, the Almighty wills. .j:QJI w~ :Jt,; ~r-1(J) ~ .o;.,...i; J:i y ~l4.U ~! :Jt,; o)Jj rY' ,~ljJ V. ~
274- Husain bin Ubaidullah has narrated from Abu Ja'far Muhammad bin
Sufyan Bazufari from Ahmad bin Idris from Ali bin Muhammad Qutaibah from L..J :~:..JLi~I ~ ~JA 4.r 4.;...., i')l.JI ~ ,rl'I ~~ ·~ i:,j 4.SJJJ - YVo
Fadhl bin Shazan Nishapuri from Hasan bin Mahbub from Ali bin Raab from I " •

Zurarah that he said: There would be two occultations for Imam Qaim (a.s). We ~I~~ JWJ · 0 ~ JW JI ~~j ~j ~)! ol'_,JI ~ ~J .J_,> ii,) :J\i ~~
asked: What for? He replied: Because he fears for his life.
275- It is narrated that there is similarity between Imam Mahdi (a.s) and ~j-JI .r-4j ..WJ ~;WI~ ~..,.>iJ ~o;U ~I~ 4-JIJ ~ Jil ~ Ji1 J,.,....,;
Prophet Musa (a.s). I asked: What is it? He replied: Continuous fear and hiding
from the enemies and rulers till Almighty Allah accords him permission to ·~ ~lkJI 4.JS' i')\...JI ~
stage an uprising; and that He helps and supports him. For the same reason the
Messenger of Allah (s) took refuge in Shebe Abi Talib and Cave of Thawr; also '~ ~ 01~ rf' ,~lk.:;JI r./-,j Jo ~I ~ ~ rY' ,~1~ ~ ..lA.... i..SJ;J _ YV'\
the seclusion of Amirul Momineen (a.s) at his house while demanding his
rightful share was also as such.
276- Saad bin Abdullah has narrated from Muhammad bin Husain bin · Abil
rl :Jt,; ijLJI ~ ~l.y r,/-i rY' \s:bJI ~ V. ~if' ,i:,,~ ~ ~l.y if'
Khattab from Safwan bin Yahya from Abdullah bin Muskan from Muhammad.
bin Ali Halabi from Abi Abdullah Imam Ja'far Sadiq (a.s) that he said: The
 - -- - - ------- - - - - -- --

Kitab al-Ghaibah
401

400 Book of Occultation

Messenger of Allah (s) kept his prophethood concealed for five years and
remained underground due to fear. He did not publicize his message, whereas
Ali ((,l.s) and Lady Khadija (s) were present with hini. After that Allah, the
Mighty and the High commanded him to announce that which he had been
ordered to and to publicize his messengership.
277- Saad has narrated from Ahmad bin Muhammad bin Isa and Muhammad
bin Husain bin Abil Khattab from Hasan bin Mabub from Ali bin Raab from
Ubaidullah bin Ali Halabi that: I heard Imam Ja'far Sadiq (a.s) say:
After divine revelation descended on the holy being of the Holy Prophet (s), he
stayed in Holy Mecca for thirteen years. For three years of this period, he
propagated Islam secretly and did not openly announce his prophethood till
Almighty Allah commanded him to announce it. After that he publicized it.
278- Ahmad bin Muhammad Isa Ashari has narrated from Muhammad bin
Sinan from Muhammad bin Yahya Khathami from Zaris Kinasi from Abu
Khalid Kabuli in the tradition, which we have condensed: I asked Imam
Muhammad Baqir (a.s) to pronounce the name of the Qaim, so that I may
recognize him through his name. The Imam said: Aha Khalid, you have asked
about a thing and about one such that even if his children had recognized him,
they would also have become jealous and have cut him into pieces. 146
279- Narrated to us Saad bin Abdullah from a group of our companions from
Uthman bin Isa Kilabi from Khalid bin Najih from Zurarah bin Ayyan that he
said: I heard Abi Abdullah (a.s) say: "There is occultation for the Qaim before
his reappearance." I asked: "Why is it so?" He replied: "He is fearful." And he
pointed towards his belly, implying that the Qaim fears for his life. Then he
said: "O Zurarah; and he is that awaited one and he is the one in whose birth
they shall doubt. Thus some will say: His father died heirless and some will
say: He was in the womb of _his mother when his father died. Some others will .~AJI ~lr .r.. ~~ ..c....i ~~I
allege that he was born two years before the passing away of his father. And he ~I - I . Li .Jlii ~ I - ,.· •
• '
0
J JJ · • · ·u--1 "~ s>Ll 0LA)I ill~ ~J.)j 0!J .!Jl..lS ~ ~ :Jli
is the Awaited one; but the Almighty Allah likes to test the Shia. It is the time
when p~ople of falsehood will fall i n doubts." - ~~ ~ ~1 ~µ '~ ,;;_ ~f' !*111 :~~..UI I~ (.)U ~~)I~~ ~J.)j
Zurarah says: I asked: "If I am ablei to live till that period, what action I should
perform?" .o.;>T J! ... ~ w~i iJ ~
He replied: "O Zurarah if you live till that time you must recite the following :Yu ~Y, ~ .iill4J ~)..,a;)ll .iill...W:- _'.J
· • •
.Jb-
1.1• J• •
'.£,
v--
~J". 11 . -.....9 • ...._._L
• ...;~ ,.r--: J. ,-::-- ~JJJ -
"A
1 •
supplication: 'O Allah, introduce Yourself to me. For if You don't introduce .
_t'lla:....., ~ • ' I •j L · ~ _t
Yourself to me, I will not recognize Your Prophet ... and so on.147 •.;J '-'. ~~ - ·~_;-.,Ir.)' ~J ~ JTJ ~ .Jil ~ .Jil J_,...,J Jli
280- Sulaym bin Qays Hilali has narrated from Jabir bin Abdullah Ansari and
Abdullah bin Abbas that they said: The Messenger of Allah (s) said in his
~ iJ iJJ; t"JA~ Uly-i ~J.:>;J ~µ ,.!l.Jfoi; ~..u; Js. ~ &; ~
bequest to Amirul Momineen (a.s): 0 Ali, soon Quraish -would unite against
you and they would come together to oppress and defeat you; thus if you have
 Kitab al-Ghaibah

Book of Occultation
402
supporters, you should do Jihad against them and if you don't have any
supporters, you must refrain from violence and keep yourself secure; since
martyrdom would come to you later.
Test of Shia during the period of occultation of the Imam
As for the reports that are recorded about the test of the Shia during the period
of occultation, and that life will be difficult on them and informing them of the
obligation of being patient in this hardship; the reason for issuing these reports
is to inform about hardships and trouble that would be caused, and not that the
Almighty Allah has concealed the Imam to cause these difficult circumstances.
·How can the Almighty Allah do this whereas that which is caused by the
oppressors and tyrants is injustice and sin, therefore how can the · Almighty
Allah intend this?
On the contrary, the cause of occultation, as we have mentioned, is fear and
these reports have informed about that which will occur during occultation and
that which would befall the believers during this time and that their being
patient in it would be rewarded and that they should remain attached to their
faith till the Almighty Allah eases their circumstances. I will only mention a
few reports that are recorded about it.
281- Narrated to us Husain bin Abdullah from Abu ]a'far Muhammad bin
Sufyan Bazufari from Ahmad bin Idris from Ali bin Muhammad bin Qutaibah
from Fadhl Ibn Shazan Nishaburi from Ibn Abi Najran from Muhammad bin
Mansur from his father that he said: "Some of us were talking about the Qaim
in ~he presence of Imam Ja'far Sadiq (a.s); he turned to us and asked: "What are
you talking about? How far! How far! That, wpich you anticipate, will not be
until you are tested. How far! That, which you anticipate; will not be until your
good· and bad are not separated. How far! That, which you anticipate, will not
be until you are sifted. That, which you anticipate, will not be, except after
despair. That, which you anticipate, will not be until he, who is to be wretched,
becomes wretched and he, who is to be fortunate, becomes fortunate ."
282- Saad bin Abdullah Ashari has narrated from Muhammad bin Husain bin
Abil Khattab from Hasan bin Ali bin from Thalaba bin Maimoon from Malik
Jahni from Asbagh bin Nubatah that he said: I came to Amirul Momineen Ali
Ibn Abi Talib (a.s) and found him thoughtful. He was drawing lines on the
ground. I said: "O Chief of be1ievers, why do I see you thoughtful and making
lines on the earth? Is it out of desire for the earth?" He said: "No, by Allah, I
have never desired it, nor for ~hat is in the world even for a day. I was thinkin ,
about the son, who will be bor1 from my seed - my eleventh descendant. He
the Mahdi and he will fill the earth with equity as it will be full of oppressiQ
and injustice. There will be perplexity and occultation-regarding him, in whic
communities will go astray and communities will be guided." ·
 - - - - - - - - - -....
\\.\tab a\-Gna\ba'n.
405

404 Book of Occultation

283- It is narrate~ from Ahmad bin Idris from Ali bin Muhammad bin Qutaibah
from Fadhl Ibn Shazan from Ahrr tad bin Abi Nasr Bazanti that he said: Imam
1

Musa Kazim (a.s) said: "By Allah, that to which you look forward to, will not
come about, except after you are distinguished and subjected to a test till, except
for a few, none of you Shia will remain ... then he recited the following verse:
"What! do you think that you will be left alone while Allah has not yet known
those of you who have struggled hard ... " (9:16) ... and those who are patient.
284- It is narrated from Saad bin Abdullah from Husain bin Isa Alawi from his
father from his grandfather from Ali bin Ja'far from his brother, Musa bin
Ja'far that he said: "You must continue to protect your religion for the sake of
Allah, till the fifth descendant of the seventh Imam does not go into
occultation. You must not lose it in any case. Occultation is definite for the
master of this affair and it will be such occultation that even those who have
faith in it will recant it. It will be a time of a tough examination from the
Almighty Allah."148
285- Ahmad bin Idris has narrated from Ali bin Muhammad bin Qutaibah from
Fadhl bin Shazan from Ibn Abi Najran from Amr bin Masawir from Mufaddal
bin Umar Jofi from Imam Ja'far Sadiq (a.s) that he said: "Do not protest! By
Allah! Your Imam shall be hidden from you for a long time. You will be tried
and examined during that to such an extent that some shall say: He has died or
he has gone into some cave, while believers will be shedding tears for him. The
hearts of the people will be shaken up by calamities like a ship is tossed in the
waves of the stormy sea. None shall get deliverance, except those from whom
Allah has taken oath, on whose hearts He has inscribed faith and whom He has
helped with His mercy. At that time twelve standar~s will arise and all of them
will be alike, thus it will not be known, which the standard of truth is.
I began to weep, so the Imam asked: 0 Abi Abdullah why do you weep? I
replied: Master, why shouldn't I weep when you say that twelve standards will
- "'I • ·1 '1• ,
arise and all of them will be alike, thus how do we know what the standard of ·i.r-- 0 ~ ~ ~ Ur -.:i!IJ :Jl9 '~ :i.'.:..19 ~~I o.lA '"5.;i :Jl9 -
truth is? The Imam said: Look at the sun, on which army it is shining. I said:
Master, this same sun? "Yes," he replied, "O Abi Abdullah, have you seen this :.rs- '~I .:r, ~ :.rs- 'i..F~ ':11 ~ ~j
-
:f' ,~...l.,.,
-
'11 ~ . ~
~-. J. ~JJJ
- "'A..
l \
sun? I said: Yes. Imam said: I swear by Allah, our matter (Wilayat) is clearer
than this sun." ~14 Lii ~:':Ju i . .L~.. . . • • - • ·
. ~~Jr- J. ~ :f' 'l..;-'Y..11:1-1:f''~1:1-' 01 ~
286- Muhammad bin Ja'far Asadi has narrated from Abu Saeed Adami from
Muhammad bin Husain for Muhammad bin Abi Umair Abi Ayyub from '-""L:.ll ~~~I~! :L.:.Lii ·V"'l:JI l!.lS ~~ ~ r~I l.lA .~~ '1 :J~ i')UI ~
Muhammad bin Muslim and Abu Basir that he said: We heard Abi Abdullah
(a.s) say: "It will not take place till two-third of the human population does not ~~~I ~I~ 1_,;fo ~j ~,,.P j LAi :Jw ~~ ~
perish." He was asked: "If two-third perishes, who will remain?" He replied:
"Are you not satisfied that one-third will remain?"
-~-~~~~-------------------
 Kitab al-Ghaibah
407

:JU!~-<~~
r-:-
0~ 1..:o
' ~ :i')UI ~
"
~ }j ~'J
J - - . ~· •
i"''.'. ~
;._~II .r.~
I •
if '-?JJJ - YAV
406 Book of Occultation
~ dJ~ 4J~ .I~_;;~ I~_;;~ I~_;;~~) w~ '1 !~~ ~~
287- It is narrated from Jabir Jofi that he said: I asked Imam Muhammad Baqir
(a.s): "When will you come to power?" .µ1 ~J ;~I <JW .Ji~~~
He replied: "It's a pity that it will not be so till you are all sieved like grain is ~Lo.>~ '~.i.. J. ~~if ,~j if '~~I ).x:.:- J. .Jll4 J. ~ ($JJJ - YAA
sieved to separate it from chaff. And then you are sieved again and again, till
there does not remain any impurity and only the clean grain is left." ( .ciJIJ) :Ju 4-ii i')LJI ~ ~ i.s.i if ' I~ J ·~ ,, ..;WI ~ . ,...,.Al I . .
I
- ~ v ":? " J- J. r" f. • if '~ J.
288- It is narrated from Muhammacl bin Abdullah bin Ja'far Himyari from his ~~ ~'1 ·~I u-i ~I ,_/2;:.,,,S ~ JT ~ ~I .. L . . .:J· ·
.. .. - ~ .. i_J~A...... 4-
father from Yaqub bin Yazid from Hammad bin Isa from Ibrahim bin. Umar • •
Yamani from a man from Imam Muhammad Baqir (a.s) that he said: "O Shia of '-..ii ~rt .J-AJ f J.>I ~· ,,,_; ·~~ ~ ~i '1.J ~I ~ ~ ~ ~ ~I
Muhammad's progeny, you are going to be tested like the kohl in the eye. One W..ol :-.o ~ Ir. - f.•. • • •
~J • ~ r./,.. ..uJ ~ \,;r I :.r ~.r!- ~
t.
knows when the kohl is put into his eye, hut hP doP.s not know when it gets out. In ./ 1.1-- . -.i-' ~ .JAJ
the same way one believes in our matter in lhr murnin~ and recants it in the
evening or believes in it in the evening and when morning come~. he recants it. .. " .lf..o [..? ..uJ e. ·"-'
289- It is narrated from Muhammad Himyari from his father from Ayyub bin ~I ~ 0-! c;.)1 if 'r~ J. '-""l:-JI if 'CY J. ~Y.. i if ,~j if '~J - YA°'
Nuh from Abbas bin Aamir from Rabi bin Muhammad Musalli that he said:
Imam Ja'far Sadiq (a.s) said to me: "By Allah, people will be broken up like
~rl ~~[..~.;JI ~!J •[..~.;JI .;-S ~~ J!J :i~I ~ .Ji14y.i (J)J\.9 :J\.9
glass, however glass can be joined together again. By Allah, people will be JilJ (4.J~ JIJ) ,4.JlS W" ~~ '1 ;~I wlJ •;L;..UI .;-S ~~ JIJ. ,iJ~ W"
broken up like earthen pots; which if once broken cannot be joined again. 149 By
Allah, you people shall be crushed; by Allah, you shall be sieved, like wheat is . ~I :.r 4.Jlj.;JI J.~ W" ~.;.:J JIJ ~~~~ ·J
sieved from the chaff. "150 •
~,~Lt ~I if,~ J. Jb.:......! if 'ii }Ji l.!..LILo J. ~ J. ).x:.:- ($JJJ - y~ .
290- Narrated Ja'far bin Muhammad bin Malik Kufi from Ishaq bin Muhammad
bin .Abu Hashim from Furat bin Ahnaf that he said: Amirul Momineen (a.s) ~ :Jlii i'.>L.JI ~ rLl.11.f'jJ \~I~~;JI .l:"j J\.9 :Jt; ~j ~ ul)
mentioned the Qaim (a.s) and said: "He will go into hiding, so the ignorant will
say that Allah does not have any need of Aale Muhammad (a.s)." .~l> ~Ji ~J ~~~IJ~~~
291- It is narrated from Ja'far bin Muhammad from Muhammad bin Husain bin ~ 'C:.i. 0-! ~l-..u! 0-! ~ if ,~lk:;JI ~j J. ~I J. ~ if ,~ - y°''
Abil Khattab from Muhammad bin Ismail bin Yazid ·from Abdullah bin Abdur
Rahman Asim from Abdur Rahman bin Siyabah from Imran bin Mitham from 0-!~~ ~ '~ J. 01~ if'~~ J. ~ )14 if ,~\fl~ )1..y. J. .Ji14
Abaya bin Rabi Asadi that he said: I heard Amirul Momineen (a.s) say: "How . ~Loi 'Yu~ 1~1 -·j (i...A-5 ·J · . .
• r • · • ~ • ) · J-A: iJ\-,11~~;JI .!:"I ~-~ .. :J\.9 ~..t..... '11 ~J
1 ' •
would you be when you are left without an Imam of guidance or a visible 1 •

standard, when some of you turn away from the other with disdain?"
292- It is narrated from Ali Ibn Yaqtin that he said: Imam Musa Kazim (a.s)
·~ :.r ~ i.r.! ~.J!. ~ '1J ~J.A
said to me: "O Ali, the Shia have been brought up with hopes since two c~!)~ ~ :iYLJ1 ~ ~1y.i ~Ju :Ju~ J. ~ (if)~JJ .,t;J _ :~ y
hundred years. "151
Yaqtin said to his"son, Ali: "What is the matter?! What had been said {by the
infallible Imams) to us occurred, but what had been said to you did not - he
meant the fate of the Abbasids."
Ali said: "What had been said to you and what had been said to us were from
the same source, but the time of your matter came and it oc_curred as it was told
to you whereas the time of our matter has not come yet; so we justified that by
 - - --- --··- - -· - - - · - --
Kitab al-Ghaibah 409

uw~ Ji a.:...... ~~ Jl (.)~ '1 r '111..1..i (.)! (l:J) J:i }J ·~~'1~ l:..lW ~ ~t l; ri
Book of Occultation , • I • • r
408 Ult; ·'--!}I ~J r l ~ :l}li :.fJJ 'i~'JI if' ~l:JI 4-AI.>- ~ )J ~)AJI ~a:.,...
4S-

hopes and wishes. If it was said to us that this matter would occur after two ·~).ll ~);J ~l:ll ~_,w
hundred or three hundred years, our hearts would have become hard and most
people would have apostatized, but they said to us that it is near in order to ~ ~ ~ ~~ :Jli ~jJ.,..J\ ~y.i :&.~'J'JI ~\:$'~~~I c.SJJJ- YC\f
attract ·the hearts of people and to make them feel that deliverance was near." ~ ~ ~J ' 0 ~1 ~ \jLJI ~ ~ ~i i~r IJiJJ µ 1 Jl ~4 J (J)~ ~
293- It is narrated from Shalmaghani in Awsiya that Abu Ja'far Marwazi
narrated that: Ja'far lbn Muhammad lbn Umar and a number of others came to ~ JLA.9 ,r.4ll u-11 Jy>-..UI ~ (.);~ (J)~ ~ ~ ~ ~ ~ '~ ~ ..4>i
Askar and were present there during the time Imam Hasan Askari (a.s) was •
alive. Amongst them was Ali lbn Ahmad lbn Tanin. Ja'far Ibn Muhammad Ibn
J->~ 1 :~ u-11 ~fa ,.i...-1 ~ r.li ,0;t:..J ') ~~ ~1 ~ 'l :..4>i ~- ~
Umar wrote a letter asking permission to enter the tomb. Ali lbn Ahmad said to
him, "Do not write my name. I am not seeking permission." Ja'far lbn
Muhammad did not write his name and the reply came, "Enter you and the one
who did not seek permission."

---~-------------------
 .... ---··-··- ... ·- -- - - -- - - - - --
Kitab al-Ghaibah
411

410 Book of Occultation

Reports of the Emiss-a ries of Imam (a.s) :~I Jl> ~ l_,;lS ~.lJI ,.1_µ1 Jl:>i ;r ~_,I, _;S~ ~
during the period of occultation -
J.~·U 'il..! ~ ~ jl$' <J4 Jl:>i <J4 1.9_;, _?' J.i ~I Jl> l_r.A...i jl$' <J4 _?~ ~J
Before we begin discussion about the Special Deputies of the Imam during the jlS ·-4 J ,u".F'-'1 u-->
. . 6- , _ . , ("" <.
period of occultation, we would mention some reports in brief, which are restricted i..r 1*-4 J._.__ uu :_r y ..LiJ ,j~ \II <J4 ~J ~ r \II .J
to each of the Imams and which are related to the management of their affairs.
In the same way, we will also mention reports about those who were praised
·~ ~ ~ JbJ I .....J~ ~.WI ts::-" t.._,..l..
and who followed the right path as well as those who were condemned and who ..Jil J.l>. JI~ l.:.ol}J l.:.ol_J.> :l)li i'.>LJI ~ ~j JI.:> \11 ~ i.s9 4.SJJ ..l9J _ Y~i
did not follow a right . faith, so that we may become conversant with the " "

circumstances of their lives. .o_?LL. Js- j\.>J J~J );s:. <J4 ~ j\l l)l9 W!J ,'4.,t~ Js- ~ l.lAJ
294- It is narrated in some reports that they said: "Our servants and our
caretakers are the most evil of Allah's creation."
e:i~ 0-? ~ c:r-·,~j ~ '4$~1
" "
~
.r--.
, '...J
1..1 •
i\il~ ~
•
• ~ 4.SJJ ..-....;J ~~"10
I - · I ;: -
l

. .. . . "
This statement is not meant to be general ang all inclusive. They have said so,
1
i.jY ~J i.jJ~J-:. ~! j.AI 0! :i')WI ~ 0l.o)l 1..;->~ ~!~:Ju ~l~I
because these individuals included non-Shia and traitors, 152 as we shall explain.
295- Muhammad Ibn Abdullah Ibn Ja'far Himyari narrates on the authority of ..iii J-1> ;I__.!. l:..lh l:..IJ>. :1_,JLi r+i i':>LJI ~ <i..lHiT ,y. \?JJ \?..UI ~..b.)~
his father from Muhammad lbn Salih Hamadani, saying, I wrote to the Master
of the Age (a.s) that my family was abusing and rebuking me with the tradition GJ~ ~I .s:.Jll &;.; ~ Gl~:,~ :JW .iii Jli l,. iJj}i i..i !~J :-,..:5J
narrated from your forefathers (a.s), "Our servants and our caretakers are the
.o.;AUiJI '9).,,4JI ~jJ ~ (JI) .!lJ4 ~I '"'_,,411 J1., ~ ~..t;--~Li; "j r: ~
most evil of Allah's creation." . . ~ .;: - '"'.r ~
The holy Imam wrote back, "Regards to you.153 Do you not read what Allah,
the High, has said? "And We made between them arid the towns, which We had
blessed (other) towns to be easily seen .. . " (34: 18)
Approved Emissaries
Humran bin Ayyin
296- Husain bin Ubaidullah narrates from Abu Ja'far Muhammad bin Sufyan
Bazufari from Ahmad bin Idris from Ahmad bin Muhammad bin Isa from
Hasan bin Ali Faddal from Abdullah bin Bukair from Zurarah that he said: I :.r-&' ~ J..a.WI r+-4J
spoke about Humran bin Ayyin and Imam Muhammad Baqir (a.s) said: By
Allah, he would definitely never apostatize. Then he paused for sometime and 0-? ~I cY' '~ ~ ~ 0-! ~i ~ '~J~! ~ ~i if'~~ \11 1~ - Y~V
then said: Yes, Humran would definitely never apostatize and become a heretic. • •
(JS' ~,.')..s, \..)!\
..
0-! J.-il ~ ~IS}:JI ~i
..
,' ,J
I,,./ •
• ~\\ ·~ ~ J~-
r...r.:--' u-
~ 'J 0-!
.~ I,.;,•
I - . •
- ·~ ~~
. I -

Mufaddal bin Umar .. u- -

297- It is .narrated throu'gh the same chain of reporters from Ahmad bin Idris ' ' ' ' '
from Ahmad bin Muhammad bin Isa from Husain from Saeed from Muhammad ,:r. J.IU..ll if ..1\...1 ~I .!.;JI t\J i~I ~ ill\4 '-ii ,)>- .:.l>~ :JU .r>i ,:r. i~
bin Abu Umair from Husain bin Ahmad Minqari from Asad bin Abi Alaa from
Hisham bin Ahmar that he said: I came to Abu Abdullah Imam Sadiq (a.s) and
wanted to ask him about Mufaddal Ibn Umar. Imam (a~ s) was working on his
- ---··-- - - - · - - -- - -- -
Kitab al-Ghaibah
413
•
412 ' Book of Occultation ~l~l.9 OJ~~~ Jy-JIJ _r>c-11 ~...l,.!, i Y.. ~ .J ~ ~ .J"J 'rs-~ J..4.WI

field and he was perspiring excessively. He started the conversation and said: 'J ~..UI JIJ r ·~I~ ~ ~I ~ )1 •.JA '11 "31 '1 ~.lJI JIJ ~ :Jw
Yes, by the God, except whom there is no god, I swear that only Mufaddal bin
Umar Jofi is the man. Yes, by the God, except whom there is no god, I swear
;_,.. i:.r.:l~J ~ l-. ,<2>-i ~ '':' e.~1 ~ ~ ~I (.JA)~ )I '.JA '11 ~!
that only Mufaddal bin Umar Jofi is the man [having manly qualities]. Imam
.JJIJ ~ JJIJ .JA Wj :JliJ lAJ~
(a.s) repeated this more than thirty times and I also counted upto thirty. After
that Imam (a.s) said: Indeed, he is father after the father. ~IJ-'°i a.::..W1 J! i')LJI ~ ~l_r.! ~i Jl ~ :Jl9 .r->j ~ i~ :f'.1.:foJ;J _ Y°'A
298- It is narrated from Hisham bin Ahmar that he said: I carried monies for
Imam Kazim (a.s), but he said: Hand it over to Mufaddal bin Umar. I took it .J..a.WI ~~ ~ 'rbb~ ~ J! ~.).))·~~~I J! l+-J.)U \A.)J :Jw
• •
back to Jofa locality and placed it before the house of Mufaddal.
(..)) ~I ~ i')LJI ~ u-:-JI ~i ~..i.:;. ~ ~ :Jl9 ~ ~ ~ JA :f' i.:foJ;J _ y°'°'
299- It is narrated from Musa bin Bakr that he said: I was in the company of
Imam Musa Kazim (a.s) and I never saw anything being brought for the Imam, :J~J ~ ~ jU ~~~ ~ ~)1 ~.•~.iJ ~)J '~14:>-l; :r '1! .i.:Jl ~ ~
but that it came to Mufaddal and many a times saw people bring something that
the Imam did not accept; on the contrary he said: Deliver it to Mufaddal. .~IJ1~Jj
Mualla bin Khunais ~~.)JI.) ili W!J 'i')L.JI ~ .Jll4 ~iii.,! :r 0\S'J ,~~~I ~J
He was a servant of Imam Ja'far Sadiq (a.s) and because of that Dawood bin
•
Ali had him eliminated. He was an approved and praised person in view of ·J~ o.rlJ '~~ ~ ~J 'o....L:&. b~ 0\.S"J ,~
Imam (a.s) and he departed from the world with belief in Wilayat of the Imam
and his circumstances are well known in Islamic history. ill~ ...J,;c. ,.w.....a.,;
r-- · i..r.:->· · J.· ~
t. - II ( 1,.._)
'-? ~ I
u=-1-; W •'J'~ ~ '-5'!1. :f' '-.)J) - f-.
300- It is narrated from Abu Basir that he said: When Dawood bin Ali had
.)J.) UI
- -
Mualla bin Khunais eliminated md had his body suspended in public view, it
~ ~J ~'1.J'° ~lo J.s- !.)Jb 4 :4-J Jl!J ~ ...l:..!.IJ i')LJI ~ .Jll ~· 1:1-j ,js-
was a great tragedy for Imam Ja'far Sad.iq (a.s), which aggrieved him much. So
·J..~ ~..b- ~ ... ~Ji!~ ~J~ -.;1 JllJ ~J~ J.s-J Jlo
he said to the killer of Mualla: 0 Dawood, why have you got my friend and . ..
manager of the monetary affairs of my family, killed? By Allah, he is more .~I J>.) ..lAl Ji1J loi :Jli <!.ii _;>T _r.>- ~J - r-'
honorable than you before Almighty Allah. It is a lengthy tradition [but we
have just quoted according to our purpose]. :~I i.)"'y.li ~ ~ ~J
301- In another traditional report, it is mentioned that the Imam said: "Know
,~t; l.,r.>
-
0\5"J 'JS'
·
~ I_IJ
J <!.ii 1--;. ,d..:.,.., ,..., ...::...c. .Jll..t.s.
. 1:1-
~~
.. J ""':1\,S" '-"·j 1.:foJ.;S· - ~1 ' "1
that by Allah, he has entered Paradise." 1../-..r-

Nasr bin Qabus Lakhmi ~ W )1 ~ ~ uL.J 'i')L.JI ~~I~ c.t-'1 ¥J (~"I~ :_r>)1._y; 0\.S"J
302- It is narrated that he was the representative of Imam Ja'far Sadiq (a.s) for
twenty years and during this period no one came to know that he is an agent of ·~ 'lJ J&- i')LJI
the Imam. He was a very religious and noble man, although Abdur Rahman bin
Hajjaj was also the representative of Imam ]a 'far Sadiq (a .s) and he passed 'i')L.JI ~ W )1 ~I ~iJ ~l_r.! ~'1¥J0ts'J \Ml~~~ ~l..y; ~J
away during the period of Imam Ali Reza (a.s).
Abdullah bin Jundab Bajali
·J~ '11 ~ l.:foJJI ~ Js- d......~..u ~ _r.JI cj; IJ.i~ 0ts'J
He was the representative of Abu Ibrahim Imam Kazim (a.s) and Abul Hasan ->T "-:"
. j i')LJI 4.J&.- 'l!.ll ~ i !,.._ - I • • J'~ -~11 Ill •
.•..r _ '-./ J--. c./- i..s-~.).~UI~ ~wy.lolJ;~~J-r'r
Imam Reza (a.s) and as mentioned in reports, he was a pious gentleman and he
held a position of great respect in the view of those two Imams.
303- One of those reports is that which Abu Talib Qummi has narrated: I came
 Kitab al-Ghaibah
415

414 Book of Occultation

to Imam Jawad (a.s) in the last period of my life and had the honor of meeting the
Imam. I heard him say: Allah, the Mighty and the High may give a good
recpmpense on my behalf to Safwan bin Yahya, Muhammad bin Sinan, Zakariya
bin Adam and Saad bin Saad; they have indeed fulfilled their covenant [of
Wilayat], and Zakariya bin Adam was ofthose who had his Wilayat. •
W;\$ w~ i~I ~\$ ..W -~ ~ \Y..J i:;.,~ \Y..J ..UJ \.>!. JW JI~;
And from the blessed being of Imam Jawad (a.s} it is mentioned about Zakariya
bin Adam that His Eminence said: I remembered that which has been decreed ~; ~J .~ .J_,..., )J .Ji ~ ~ Wli •CJ>JJ) t. "'° 1,r.~ -~ '}U\.i ~4
with regard to Zakariya bin Adam, may widespread mercy be on him on the day
& ' I .

he was born, the day he passed away and the day he would be resurrected on , ·~ ~Ir,- o~IJ ~ _r.-1 .:ill ol~ ,JJ.:-4 '.JJ LJ\j .r.J- JI
Judgment Day. He lived a life of awareness and faith and suffered hardships for
the sake of truth and observed patience and rose up for that, which is made ~ ~j ~·Q ":JLl ~_,b 0-! ~I 0-! ~if' r.SJ.J 4.j~ 0~ W-1 ~ t..f_, - r'• £.
obligatory on him by Almighty Allah and His Messenger and he departed from " -
the world while he was faithful to his covenant and he did not break it and he W ~ ~W.r. ~JI~; :J~_,~ 0~ W-1 ~ .J'~ iJLJI~ ~l:JI
did not change his duties [and distorted Islamic laws]; on the basis of this,
Allah, the Mighty and the High rewarded his pure intention and struggle.
..ki ~i
.. ~l>- \.AJ ~l>-
..
Muhammad bin Sinan
304- Ali bin Husain bin Dawood says: I heard from Abu Ja'far, the second, :':?~~I ~ I ':?4JI ~ _k_;JI~ ~ _,
Imam Jawad (a.s) that he mentioned Muhammad bin Sinan in a positive way,
saying: "Because of the fact that I am pleased with him, Almighty Allah is ~IO>-=:" )I .:;,.Jf' JjJ .Ji ~IJ ~.a.; :iJLJI ~ ~ ~i ~ ~ (? - r'· 0
(also) pleased with him. He did not at all oppose me or my father." [He was
always in the service of Ahle Bayt (a.s)]
·f4!J ~ JJ ~y.ill ~J l.!.ll Ji1 fa~~! i:;.,).""
Abdul Aziz bin Mohtadi Qummi A:;hari
305- The following epistle was issu£;d from Imam Jawad (a.s) about him: Praise
be to Allah, I have received the amount and noticed that you have borne some
of the expenses yourself. Almighty Allah would forgive your and their sins and
:b~ 0lS"'_, ':?jl~\11 ;~j+A ~ ~ ~J
would be merciful to us and you.
Another epistle was issued with regard to him that Almighty Allah has forgiven
your sin and has been merciful to us and you and because I am pleased with
:r- '~~~I if' '':?jl)l ~ W-1 ..L.i.:>-i if ·, ':?µ1 if' ,~4 ~.;:>-i - r'• \
you, Almighty Allah is also pleased with you.
~~I :.rs:- '':?).UI .,.jLJI :.rs:- ,~tL \II )~t.. 0-! ..L.>-i if' ,~l ~11.S-i
Ali bin Mahziyar Ahwazi was also praised . " - "

306- A group of scholar has narrated from Talakbari from Ahmad bin Ali
Raazi, from Husain bin Ali from Abul Hasan Balkhi from Ahmad bin Mandar
Iskafi from Alaa Nadari from Hasan bin Shammun that he said: I read the 1 • ' •
~~J ·~ ~IJ ,.!JI.;-:=:- JI ~I ,~ ~ ·r-:>)1 ~ )1 JI ~
following letter, which was in the writing of Imam Jawad (a.s) regarding Ali
bin Mahziyar. The following is the text of the letter:
In the name of Allah, the Beneficent, the Merciful. 0 Ali, may Allah give you a .cl;~J ~ ~ Jj •Js-
. ~ .~ JI .!J.;--!.>J ,:;.;-->-°'JIJ ~..UI ~
. ~_;-:;JI
. :.r-4
good reward and may He settle you in His Paradise. May Allah keep away the
degradation of the world and the hereafter away from you and may He raise you
 Kitab al-Ghaibah
417
•
· ;I r-..l ~1 ~fa '~ ~ ~ \~IJ _r.i_,:JIJ ,'-4..\.;JIJ '-s.UallJ h.... ,o·ll ~
416
, ~ ~ W '~_j-j ~J~.r-AJI ~~JI ..!.11.r.J d.i~~ ~_.s-j ~j ~,Jt1;') ~
on Judgment Day with us. 0 Ali, I tested you in well wishing, obedience and
service and also examined you on that which Almighty Allah has made J.J~I ~I~! Jil JLU ,1 ~1J ~I~ . ,~_r.llJ .rJI ~·
. ~J.> ~J lo!LLQ..
.obligatory on you. If I say that I have not seen a similitude of you, I hope I would
.~t&...UI t;- ~1 ,\+. ~ ~ .r. .!.l~ ~j ~~
.. have stated the truth. May Almighty Allah reward you by admitting you into the
I
I
Firdos Paradise. Your position and status as well as your service during summer :<:IJ.:i U! CY U! ~Y..i ~J
and winter and during night and day is not concealed from me. I beseech Allah,
the Mighty and the High that when He gathers people on Judgment Day, may He ~j:.....,JI ~I ~j J.:.&. ~:Jt;- ~ .JlS'"'J - ~I.WI~ J. J.r-&' _}'~ - Y'•V
bestow His widespread mercy on you <1:nd reward you with that which you like.
J! ~IJ -~~Ir ''"~ .,r~ .!.4i.J..i ~JJ CY U! ~ Y.. i J>.:i ~!':ft~ ijljl ~
Indeed Almighty Allah is the one who listens to the supplications.
Ayyub bin Nuh bin Darraj pli ~I jAi 4J4 ~; J! far ~j ~j ~! J# 4 :JuJ ijljl ~ ~ly.i
307- Amr bin Saeed Madayani, a follower of Fathi sect, said: I came to see
Imam Hadi (a.s) in a village of Syria. At that time Ayyub bin Nub entered and
Jl .l.lA
stood before Imam (a.s), who ordered something to him and he went away from ~ ~ ~jJ ~I ~j 1-"%J :r ~ r ~t! .JlS'"'J ,~~I~ J. ~ ~J
there. Imam (a.s) looked at me and said: 0 Amr, if you want to see an inmate of
Paradise, you should look at this man. 'ijljl
Ali bin J a'far Hammani ~~I~ J-!j ~..b- :Jl.9 ':fo.:i~ \'I~ J. ~ :r- ' ':fojl)I ~ J. ..1...>i lSJJ - f•A
He was an accomplished man with a pleasing personality and was a
representative of Imam Hadi and Imam Hasan Askari (a.s) . ,4 o_l2.Ji ulii:JI ~ .JAJ ~ U! ~J! fa J~ J. .;Alb y.i ~ :Jt; ~ .JJI ~;
' ..

308- Ahmad bin Ali Raazi has narrated from Ali bin Mukhallad Ayyadi that he w~ w Uri \:S J.i :~J ~ ~; ijlj1~ ~ ~i J! dJ~ ~ wpa.il w;
said: Narrated to me Abu ]a 'far Amari that: Abu Tahir Muhammad bi~ Ali bin '
Bilal had the honor of performing Hajj and saw that Ali bin Ja' far [Hammani] is ~ ur' ~ J.,.;...u1J ~Lill Lo ,~ ~~! J~ ~u ~ J..J uri ~ 'Jl:.t~ ~i
spending a lot of money. When he returned, he mentioned this to Imam Hasan
Askari (a.s) in a negative tone. Imam (a.s) wrote in reply: We ordered him to take ~y ~..u r-1
a hundred thousand dinars for himself; again we ordered him to take a hundred .)~.:i ~j 0-)~ Jr~ i~I ~ ':foµ1~I ~j ~ j>.:iJ :Jt;
thousand dinars, but he refused to accept it and left-it all with us. People do not
have the right to interfere in matters we have not included them.
. .
:..Ll.I; U! ·~ y.I ~J
[After sometime Ali bin Ja'far] came to Imam Hasan Askari (a.s) and the Imam
~ ~ rf' ';~I rJS' •4}I~ ~I J. ~ :_r- ,~ ~j J.I ~.r,>i - Y'• \
told him to take three hundred tho1 1sand Dinars.
1

Abu Ali Hasan bin Rashid L..J .:il_,...JIJ Jl..WIJ .:ii~ Jl_,.JI J! ijljl ~ s>µI ~ly.i ~ :Jt; c..s-::"
309- Ibn Abi Jayyid has narrated from Muhammad bin Hasan bin Walid from
:.;-o ~ ~J ~; ~ ~ ~I ~ ~ \LQ.. ..W,11 ~ ~ 4i ~j J.i :~
Saffar from Muhammad bin Isa that he said: Imam Hadi (a.s) wrote to the
Shia of Baghdad, Madayan, Sawad and the surrounding areas: I have appointed ~J '~~ J!.
tJ.#1 ~~ ~J
. ,~lk
. ~lk ~
. 4.-Jj J.iJ •J";}.SJ
-
Abu Ali bin Rashid as successor to Husain bin Abde Rabb and the
representatives before him; and their obedience is my obedience. I have written ·~
..
this letter in my own handwi:iting.
310- Muhammad bin Yaqub has directly narrated from Muhammad bin Faraj154
that he said: I wrote to Imam Hadi (a.s) asking about ~Ii bin Rashid, Isa bin
Ja' far [bin Asim] and lbn Band.
 Kitab al-Ghaibah
419

.WI • I .. c · 11 ..__;$' .
418 Book of Occultation ; ~ ~ .r- ~ '":?• ... J '~~I~ J ((""""~~)fa.-~~~ J ...L..!ilJ ~

. Imam (a.s) wrote back: You have mentioned Ibn Rashid, who lived a righteous ~~I.;-'~~ ~IJ ~WIJ ~ ~'1 l&.~J d~ ~loJ I~~~ ~}i Jil ~;
life and departed as a martyr. And they condemned Ibn Band and Asimi, but
Ibn Band was clubbed to death and Ibn Asim was also lashed three hundred ~'lj.+9.~..UI ~
..
~ ~JJ
..
J,_,....., uw~ .r-:r-'
-'I I,._ j,LJL . ~ . I t-;;
r...s- .. . I.;-'~ ("""" (.)'! J 'u- J
times on the Baghdad Bridge and thrown into the Tigris and he passed away.
These were some who were praised and approved by the Imams, though we .~I~ '.JJJfi' ~ '.J}J.;M ~'1 r+~l .J'~ \.5}J 'J..~~I ~4
have not mentioned all the companions of the Imams who were as such,
because they were well known and their descriptions are present in different :~~ r+-° 0yy.WI \..~
books. That is why their mention here as well was not necessary.
Emissaries condemned bv the ImamJ
i Jl..JI W.
.. ~
'l:JI ~ j ~
.r--. '-I'
",e"'•JI~
_I.-...;) •
'! ·1.
~ ~ US:- '~\.111 ~~If.! ~ ijs- I.SJ) -f''
Salih bin Muhammad bin Sahal Hamadani
311- Ali bin Ibrahim bin Hashim has narrated from his father that he said: I was
.!ll..G L.. I~ : .u JUj - .u J .f.!. (.)ts"J - ~141 ~ ~ ~ ~ r:l~ ~ J>~ ~ !
in the presence of Imam Muhammad Taqi (a.s) when Salih bin Muhammad bin
Sabal Hamadani, who was the trustee of the affairs of Imam (a.s) entered and ·J>- ~ ui :~ y,i J Jlii ,Lf:,iiii ~~ j>- ~ ~J~ ~'lT ;;~ i:r ~I
asked the Holy Imam (a.s): May I be sacrificed on you, I have spent ten
thousand dirhams [from the monies I should have brought to you]. Will you JI(...;,...> Jl,_.\i~ -,...!; r'..1>-l :r')l....JI ~ ~ y.i Jt; •.Ls- if e:Jt.,.. er w;
make them lawful for me? Imam (a.s) said: It is lawful. When he went away •
Imam Jawad (a.s) said: One of you misappropriates and spends the money, ol.,..rl •J-> ~ ~1 :J~ ~ o.l.>~ ·~ ~~jJ ~L..oJ ~l}iJ ~
from the share of Aale Muhammad (a.s), the poor, deprived and the stranded
travelers; he disputes about it and spends from it then asks me: Please make it .~ '11_;.-., 1.!.lH :;s- "'4~i i-'!. .&1 ~w .&1J ~ ~i '1 J J;i ~i (~) ~
lawful for me! Do you or he think that I would say 'No'? By God, on Judgment .. ..
Day Allah would ask them very difficult questions. r-¥ \.,...IJ)I ~ ~ 0~ J ~..L:.A.ll 01Jr V. ~~1 jJ ~11.:-ll or.> i./'j ~ rjs- r+-°J
Ali bin Abi Hamza Bataini, Ziyad bin Marwan Qandi and Uthman Rawasi
These three were representatives of Abul Hasan Musa bin Ja'far (a.s) and were ~ W9 '~?. JI.Jo-Ai ~~ 0l5J 'ijLJI ~ ~ y ~I ~'1 ~~J 1jl5
having a large amount of the Imam's funds in their possession.
When Imam Kazim (a.s) passed away, they, in greed of the Imam's funds did iJl..JI ~ W )I d...ol..! l~~J ,Jl_,....'11~~1_,..iiJ
..
iJl..JI W.
.. ~Yo~y,
. ~'I j
not accept that he is martyred and did not believe in the Imamate of Imam Reza
(a.s) as we mentioned previously and its repetition again would prolong the
book unduly.
Faras bin Hatim bin Mahuya Qazwini :0J.;1 1 ~JAL.~ rl>- ~I.)"' JI,; r+-- J
312- Abdullah bin Ja'far Himyari said: Imam Hadi (a.s) wrote the following
letter in his own handwriting addressed to Ali bin Umar Qazwini: Have J! i~I ~ ':?.f.-JI ~ly,i ~ :Jt; ':?~I~ ~ .Ji1_'.y. olJJ I..~_ f' y
certitude in that through which yo'u _:vorship the Almighty Allah, whose inward
is with me. . ~ ~ ~J:.s. ~~I ~j ~ JW Ji1 .....,..
:..i...U- W- ~I:~ · ·=I\ ~ .
. ~Jr' J.J- J.
t,.,_
With regard to one about whom you asked and .that is Faras; may Allah curse
.. '
.. -
t..,s-

him. Concentrate your efforts to curse and be inimical to him and put in this
matter more efforts than it is possible. .~ ~~ '11 '1! ~ ~ ~µ Jil ~ ~)j ~J .~ ~~I ~ 1.!.U ~ ~i
I am not saying that you worship Almighty Allah through -incorrect issues and I
don't order you an incorrect belief. Thus try more to curse and to be inimical and
 Kitab al-Ghaibah ·
421
A -

Book of Occultation ~I .,-.I i.:..-:.S Lo·~! J::-JI ~ . Lo ;s4 ~~ ~

.. UJL:-JIJ ,4'blA..J O~J '~
420 A A

to oppose him. Keep my companions away from him and r~fute his ~rders and ~~I J-pJ '~l:-1 &J '~J ~ ~ .WJ ~ '~ .r.f- r4 Ji1 ~I~
dogmas and announce to the Shia on my behalf that I am mdeed gomg to ask
you about it in the court of the Almighty Allah. Thus woe be on one who is :f' Ji1 ~~ ~ ~\...., ~lJ '~ t+1 ~IJ ,~ ~j ~jJ o.14i J~JJ ,~
disobedient and is a denier of mastership (Wilayat).
I have written this letter in my own handwriting on Tuesday eve, eve of the gth ;;-A J~ ~,.~~I U=1 ~ ~J .J.>.~J ':""'WJ J.; ,~j.JI ,14'Jl l.l.A
Rabiul Awwal, 250 A.H. I have relied on Almighty Allah and am extremely
. l_r.!S' oJ.4o>iJ Jil J.s- ~,;i liiJ ,~LoJ (.).. ~ ~ JJ'JI Ct.J ..,+!i
thankful to Him.
Ahmad bin Hilal Abartai :~l;.r.JI J~ 0i J...>i ~J
313- Muhammad bin Yaqub Kulaini said: An epistle was issued from Imam A

Mahdi (a.s) to Amari, which is quite lengthy and we have shortened it. It is I~ ~.J : 0 ~~! J_,1 cji ~ '-}r-JI J! [..?- :Jij ~~ 0i ~ ~JJ- rn"
mentioned in that epistle as follows: We are aloof from lbn Hilal, to whom
Almighty Allah may never have mercy on and we are ala.of fro~ all those who ~jJ ~b....-, '11 rkU , y ir.! '1 :r-"J ,Jil ~.; '1 J~ ~I l.J.4 JW Ji1 J!
don't express their disdain about him. Thus inform Ishaq1 and h1s townspeople A A

and all those from you who have asked about him or who ask about the .~ dl~; dJLi ~l! ~ ~.J ,~WI l.lA Jl> ~ .!J~j ~ o~
following matter, which I am informing you of.
There are many people like Abu Tahir Muhammad bin Ali bin Bilal and others )~ill~ j'j 'r-".? ~ J_,.k; 'j ~ r-" r.f-1J J~ ~ ~ 0i ~.;Alb y.i ~J
by whose mention we would not prolong the book since they are famous and
well known and they are mentioned in other books as well. .~I~ ~..P.'Y
Special Emissaries of the Imam
:~I 01.o j ~ 0.J>JWI ~1.;..JI 1.ot;
First: Abu Amr Uthman bin Saeed Amari
Second: Abu Ja'far Muhammad bin Uthman bin Saeed Amari ~~~~~I~ y.iJ '-}µI~ 0i ~ ~ly.i ~ 0-" :~Jt;
_
., f'

Third: Abul Qasim Husain bin Ruh JI

Fourth: Abul Hasan Ali bin Muhammad Samari 0LS'J ~I ~J '-}~I~ 0i 0~ J~ y.i ~ Jy_,.JI C·:-11 .Y'J 'i~I ~ ~!
Abu Amr Uthman bin Saeed Amari
•
He was the first emissary during the period of occultation, who was appointed to :~r-JI ~ W!J ~..1...vi
this position by Imam Hadi and Imam Hasan Askari (a.s). He was a trusted elder ·
~J '-fr-JI~ ~j ~ 0il ~lSJI J...>i 0i ~ .;r, Jii 9 ~y.i olJ.; W- ,.-,£.
of the society. His name was Abu Amr Uthman bin Saeed Amari, may Allah
have mercy on him. He belonged to the Asadi tribe, but was named as Amari.
314- Abu Nasr Hibtullah bin Muhammad bin Ahmad Katib Ibn binte Abu ]a'far A A

Amari has narrated that: Abu Amr was from the Asadi ·tribe, but was called rlJ (Jrs- Y.IJ iJ\..!$. ~ tsrl Js- ~ '1 :Jli) i~I ~ ~ 0i ~I~
after his grandfather, Ja'far bin Amari. A group of our scholars have said that
Imam Hasan Askari (a.s) said: In one · person two names, Uthman and Abu J~J ,~jJ 0-" r ~ 0-" :JlS' ~'j ,~j ~}:...JI :.J J~J ,~r-JI .J:ii ,~ ~
Ja'far cannot come together and Imam (a.s) ordered his agnomen to be
discarded; on the basis of this he began to be called as Amari and some have
called him Askari as well, due to the fact that people from Askar province were '.!'°':II~~ ~I~~ (.)ts' ~'j ,:JL....JI :.J
also present in Samarrah. Some c< tlled him as Samman (op dealer) as he traded
1

in that commodity and through this concealed his deputyship.

- ····- ·-- - -- ·- - - - - -- -- ----- ..
Kitab al-Ghaibah
423

Book of Occultation
IJ..Ll.ii JIJ-4'il :_ro ~ ~ ~ L. iJLJI ~ ~ ~j J! 1_,l...> 1~! ~16\S"'J
422
4 )i i')LJI ~ ~ ~i ~! ~J ol9jJ w-JI '-:-'1.r.- J ~ 'J.r-&' ~j J!
Shia people sent the obligatory payments to Imam Hasan Askari (a.s) through
Amr. Due to the tyrannical rule of Abbasides he resorted to Taqayyah and
·~.P-J
concealed the monies and letters irt oil containers and conveyed them to the
Imam in this secret way. iw ~ ~ ~ ~i ~ 'i.s-- "'° ~ .'..lJJ~ ~ u-!i r:.r- ,~4 ~,r.>ti - ,.., o
" "
315- A group of scholars narrated to me from Abu Muhammad Harun Ibn Musa ~ ~ J~! ~ -4>-i t.:;..L> :Ju 'S:5~1 ~ ui .Jl1 ..y. L:;..t> :Jl! ,JLs:.....'i1
from Abu Ali Muhammad Ibn Himam Iskafi that he said: Narrated to us
Abdullah Ibn Ja'far Himyari that: ~arrated to us Ahmad Ibn Ishaq Ibn Saad :~ i~ 'ii If i Y.. J ~ .Jll ul~ ~ U! ~~I ~j ~ ~,) :Jl.i ~I
Qummi that: On a certain day, I came to Abul Hasan Ali Ibn Muhammad (a.s)
and said: "O my master, many a time I go away and then come to your vicinity, :.r". J_,..ii 'wJ. JS~ u~ I~! d)! J~ )1 J. ~ 'iJ ~jJ ~i
~ . .. lii '5..l.....i
.. .. Li..
yet I am still not able to get access to you every time I come. So whose word
should we accept and whose order should we obey?"
~ '-.lli '-4 ~~I ~I J~ ~i l.lA :~ ./~1 01~ ~ Jw ~~ :r riJ ~~
The Imam (a.s) said: "This is Abu Amr. He is trustworthy and honest. He is the • 1 ~.)J: ~ ~1 ol.)i '-4J ,4J~ ~
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, iJWI ~ ~µ1 ~I~!~ ~j Jl ~J i')Lll ~ ~ly.i ~ L...lS
he does so from us."
~~~I U:ll J~~i l.lA :~ Jw ,~~ ~; ~ i')l.JI ~ J ~ iY.. 01~
When Imam Hadi (a.s) passed away and the Imamate was transferred to his son,
Imam Hasan Askari (a.s), I came to him one day and mentioned what his ~ r-41 "5,)j '°4J ,4.J~ ~ ~ Jli W ,~UIJ ~I ~ ~J ~WI
respected father had said. Imam Hasan Askari (a.s) also 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
J~l IL }"l..L:i Lo l.r? ~ :S:5~1 ~~ly.i Jl.9 :~ y.i J\i :.:,iJJIA ~ y.i Jl.9
says it from us; whatever he delivers to you, he does so from us."
Abu Muhammad Hamn said: Abu Ali said: Abul Abbas Himyari said: We '
·J_rS- ~I j>r... d.l~ ~1.,:iJ
would often discuss this narration and extol the eminence of Abu Amr.
316- A group of scholars narrated to us from Abu Muhammad Harun from :Jl.9 ~ U! .Jll ..y. if 'i~ U! ~ rf' '0JJIA ~ ~j rf' ,~4 li_r.>iJ - f'\
Muhammad Ibn Himam from Abdullah Ibn Ja'far that: In a certain year, after
the demise of Imam Hasan Askari (a.s), we performed Hajj. I went to Ahmad
J~l ~ -4>-i ~ ~..G iJWI ~ ~ ~i ~~~I~ J ~~
Ibn Ishaq at Baghdad and saw Abu Amr with him. I said: "This Shaykh," -J~l ~ -4>-i Jl u _;ii) - ~11..i.A ~!":~ 'o~ J_rS- ~j ~j) i')Lll ~~
pointing to Ahmad Ibn Ishaq, "and he is a trustworthy and admirable man
before us, has narrated to us," such and such. I narrated to him all of the o~}"~ Lo~
"
iJA; Lo~•" .,a ,a·91J ,J'J ~ d,.; l,:;..t>,
• ". "
· "q 4A!JI li ,._
~.r-' ~.JAJ
narrative, which we mentioned above on the account of the eminent position of
Abu Amr. I said: "You are now someone whose word and truthfulness is not ~~Lt; .1..9~.J J_,; J ~ 'i :r-o .:.i\11 ~i :~J '~J.J.rs- ~i J..as :r ~
dubitable. I beseech you for the sake of Allah and the sake of the two Imams
~ 0lo )1 ~Lo~ ~..Lii J ~ u-!i ..r.I ~iJ 1,.. .!.HA.;J :.J..WI . L.'il - .Jll
who have declared you trustworthy, have you··seen the son of Abu Muhammad, - rJ" "-"" 0::4 ~-'
who is the Master of the Age?" ~ 6...,:JJ ..Li :Ju·~:~~~ lii_, 1..t>i ~~ ~ ~ 0i ~:Ji.;~,~ ~i')Ll1
He wept and then said: "You cannot inform anyone with this regard as long as I
am alive." I said: "Sure so." He said: "I have verily seen him and his neck is • .l..lA rf' ~ :Jl.9 ~r-"'il9 :~I -LoWJ ~ '-;-'l.9)1 ~i l+ii ~~-I~~_, i')Lll
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."
 Kitab al-Ghaibah
425

~ .i.1!1 y ~.Hi L;.r.=i:-i :Ju ,~l_r.--11 V"'~ly.i c.Y u. ~ u. ..l...>i l.SJ;J - r''V
424 Book of Occultation
~Lo)ll ~I :..r-4 ~l_r.ll ~ ~J.:>. :Jl.9 ,~~14..::.r. u,~ ~J~l ..l...>i U. ~
317- Ahmad bin Ali bin Nuh Abul Abbas Sairafi narrates that: Narrated to us Abu ~~I ~J.>. :Ju tUI -4>i u, i..1"'~1 ~ y.i ~J.>. :Jli ,~..bJI 4-J~j
Nasr Hibtullah bin Muhammad bin Ahmad, alias Ibn Barinatul Katib that: Narrated " .
to me .some prominent scholars of Shia traditions that: Abu Muhammad Abbas bin ~ l.j>..~ :'lu 0l:....:,Ji
..
.i.1!1 ...w- :..i Ir_ a
· v• i.r..;
I
t..):""
:..i ~
,,.L-..1~ u• ~
·" J.>. 'Jli
• '..$• .. ~
, _ '1
.:...J\ ~
" "
Ahmad Saigh said: Narrated to me Husain bin Ahmad Khasibi that: Narrated to me
IJ.>-~ ~ '~J ~l:lJi :r ~4 ~~.):;!JI.Si; :r r. iJLll ~~I~ ~i
Muhammad Ibn Ismail and Ali Ibn Abdullah Husnian, that the two men said: We
came to Abu Muhammad Hasan (a.s) at Samarrah. There was a group of his \:.::.-. ;. 4.J-4 ~ -- ~ j-A : ~ Jlii .~ ~ i .,; ~l:l~ ''-?)I_,.. ~ :Jlii 4.A~l>- )~ ~
devotees and Shia-in his presence w.hen Badr, his servant, entered and said: "O my
1
:J4 i~I ~~I Ju 0i ~l ~ 0i 1..s-Jl .i.;lij-J.. J.._,k ~J.:>. ~ ••• ~4
master, there is a group, streaked in dust and with uncombed hair, at the gate." The
Imam said: "They are a group of our Shia from Yemen." li..l:-- ~ Jlii ,01...:;; J>~ ~I~ )fl~ W ·~r-JI ~~~~~Li ~Li
The narration is long. The two narrators say: Hasan (a.s) said to Badr, "Go and ,Jil J'-4 ~~>°WI LA!JIJ ~)I~µ ,~W&. 4 ~I :i~I ~ ~y.i
bring Uthman Ibn Saeed Amari." It was not long that Uthman entered. Our
master Imam Hasan Askari (a.s) . said, "O Uthman go, for you are the :.r o~ ~~I ~1--~JA :.r Ai1J
.JWI
representative and reliable and entrusted man with respect to God's money. ...WJ '~ JL>. . -1 0~ 01 .i.1!1J !li..l-N Li :~L l:l9 :. :)lli :,j JI "
Take from these Yemeni gentlemen the religious dues they have brought." Then " " ~ · " " · · r '"" · ~~' ~""" r I 1' ., :.

the two narrators continue their narrative until they say: Then we all said: "O IJ~IJ r :Ju.JW .i.1!1 Jlo ~ d::A;J ~J ~jJ ,~...L> if~~~ ~~j
our Master, by Allah, Uthman is best of your Shia. You increased our
·~J.+4 01 j:!J I~ ~I ~jJ #J ~r-JI ~ ~ ~W&. ~j J.s-
knowledge with respect to his position in your service and that he is your
representative and reliable man in God's money." He said: "Yes, and bear ':?.r-JI ~ ~i ~~I ~lSJI ~i ~ (~ ~) .i.1!1 ~ ~ ~j ,y- ,~ - fV,
witness for me that Uthman Ibn Saeed Amari is my representative and that his
L.$. ~ i~\ ~~~~Iulo W .i.;i ~~if' ,ol_;,)J '-> JJ -ill ..r'..l!
son Muhammad is the representative of my son, your Mahdi."
318- It is narrated from Abu Nasr Hibtullah bin Muhammad bin Ahmad Katib IJyL 'O~J ~J ¢..) oyi ~ JjJ o\..;i)J ~ .i.1!1~)~~0~
Ibn binte Abu Ja'far Amri (q.s.) from his teachers that when Imam Hasan bin .lA _,i'lyl;..) ~~'l\ ~1.4> ~~ '1! ~.b 'lJ lA~ ~ '1 ~\ JbJ\ LJ'° _,i'll2.ll di~
Ali Askari (a.s) passed away, Uthman lbn Saeed attended his funeral and
served in all his rituals of shrouding, anointing and burial. He was ordered to be ~ ~i ~IJ ~ u, 0\...:;; '-?~ ~ (_;.; iJLll ~ y'll ~~ u~y ~lS"J
the caretaker in superficies, and superficies cannot be rejected, but through the
w ~~ 'l\J ~IJ r )I~ iJLll ~ ~ ~j ":-!j U"'I_,> J ~ J! 01...:;; ~ ~
rejection of the reality of things because of their appearances.
Epistles arrived from Master of Age (a.s) regarding Islamic commands and ~ ~\ ol:> ~(fa 0lS" i..f..UI ~~ ~ Jl_;...JI J! ~l::>-1 I~!~ ~\ J~
prohibitions and replies to queries of Shia about that which they were in need
of, through Uthman bin Saeed and his son, Abu Ja'far Muhammad bin Uthman
~JJ .i.1!1a.-:>-J~~0~ .j.f 0i J! ~\~~~~I JJ rU 'iJLll
in same handwriting in which they came during the period of Imam Askari . ~ t.•4)"~ ¥1.J ,~! bJ~r ili" r)ll ~J ~ il:AJI JiJ ~y.i ~I ~J ~
(a.s). Thus the Shia always trusted the honesty of these two gentlemen till
Uthman bin Saeed passed away and his son, Abu Ja'far performed his last rites.
o~ ~~!if.)~ r)llJ ~IJ.JIJ 4.;lo'l~ ~~I :r Ji~ w,~LoiJ ~J.~I~
After that all responsibilities of the father wer.e transferred to the son and all .~Ji\ ~J 0~ ~j o~ ._) 4Jy ~J iJLll ~~I
Shia were confident of his integrity since clear directions had come from Imam
(a.s) regarding his honesty and also command for Shia to refer to him, whether · · 1 ~~~\:re ~4 if' ,j\).~·t,.f))J\ di\..~~~~ JliJ :Jli- f'°'
during the time of Imam Askari (a.s) or after his martyrdom and even during
_r.;.. .j ci ~ ~y,.i ~ ~IJ ~~~JI.-..~ ~J J':>\A ~ ~iJ J~ ~
the time of his father, Uthman.
319- Ja'far bin Muhammad bin Malik Fuzari Bazzaz has narrated from a group
of Shia scholars including Ali bin Bilal, Ahmad bin Hilal, Muhammad bin
 Kitab al-Ghaibah
427

426 Book of Occultation

Muawiyah bin Hakim and Hasan bin Ayyub bin Nuh in a famous lengthy
traditional report in which all say:
We gathered before Abu Muhammad Hasan Ibn Ali (a.s) to ask him about the
Hujjah (Imam) after him. There were forty men in the gathering.
Uthman bin Saeed bin Amr Amari rose and ·said: "O son of Allah's Messenger, I
want to ask you about a great subject, which you know better than me." "Sit
down, 0 Uthman." Uthman rose to leave. The Imam said: "No one leaves." None
of us left. It was an hour that Imam called Uthman. Uthman rose on his feet.
The Imam said: "Shall I inform you why you have come?" They said: "Yes, 0
son of Allah's Messenger." He saicl: "You came to ask me about the Divine
Proof (Hujjah) after me." They said: ,"Yes."
Suddenly, there came a boy, as he w~re a piece of the moon and more similar to
Imam Hasan Askari (a.s) than all the people. 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 religion. Behold, you will not see him after this day until ages
pass. So, accept from Uthman 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."
320- Abu Nasr Hibtullah Ibn Muhammad bin Ahmad says in a narration: The
tomb of Uthman Ibn Saeed is on the western side of Baghdad in the Maidan
Street. It is in the beginning of the famous place known as the gate of Hubla, in
the gate of the Mosque on the right side. The tomb itself is opposite the mosque.
Shaykh Tusi says: I saw his tomb in that place. A wall was erected at its face at
which the mosque's Mihrab (niche) 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 during my stay in Baghdad, from year four
hundred and eight, until four hundred and thirty and something. Then the Chief
Abu Mansur Muhammad Ibn 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 Husain (a.s) and do not know the rea.Jity about him. This condition
continues until this day of ours, which is the year four hundred and forty seven.
Abu J a'far Muhammad bin Uthman bin Saeed Amari
When Abu Amr Uthman Ibn Saeed died, his son Abu Ja'far Muhammad Ibn
Uthman stood in his place, as the representative of the Qaim (a.s) on the virtue
of clear instructions of Imam Hasan Askari (a.s) and the. instructions of his
father.
 Kitab al-Ghaibah
429
. .

(~I 0'")~)_,.; ~IJ ~I ~Jb ~ ..Lo.>i ~~/ ~I if.i U'" ~4 ~.r,>lt- rn

428 Book of Occultation - .
~J s?~'il ~ ~ J~! ~ ..Lo.>i JJ~'il ~I ~..b- :Jli ,.Jil ..y; ~ ~ U'"
321- A group of scholars narrated to me on the authority of Abul Hasan
Muhammad lbn Ahmad Ibn Dawood Qummi and Ibn Quluwayh from Saad Ibn .o.J'; ~..li s?..UI ~..b..11 .}';J ,.Jll
Abdullah, saying, the Veracious Shaykh Ahmad lbn Ishaq Ibn Saad Ashari • •
narrated to us, and then he mentions the account, which we mentioned earlier.155 ~1J s?)J)I ~ts.-. ~1J '~); ~ ~ ~ ~ r-lill ~i U'" ,~4 t.;_r.>iJ - rrr
322- A group of our scholars narrated to me from all eminent personages of
..Y. ~ ~ 0->' ,JW .Jll ~J ':~I '-:"' ~ ~ ~ if' ~ ,~_µI ~
Abul Qasim Ja'far Ibn Muhammad Ibn Quluwayh, Abu GhaJib Razi and Abu
• •
Muhammad Talakbari, who all narrate from Muhammad Ibn Yaqub Kulaini, ~ J.rs-.HI ~IJ \,;I ..:..,.<I-"!'"! :Jli s?~I ~ U! .Jil -¥ if',~ U! ~J .J!I
who narrates from Muhammad Ibn Abdullah and Muhammad Ibn Yahya, who
narrate from Abdullah Ibn Ja'far Himyari, saying: I and Shaykh Abu Amr were .~1 :r- JLi 0i.<J~LU!) ..Lo.>i ~~ ,~1~~'ii~0! J~l 0! ..t...>i
with Ahmad Ibn Ishaq Ashari Qummi. Ahmad Ibn Ishaq made a gesture to me
to ask hini about the successor. l.:p~I 0~ '~ 1.!.ULi 0i ~) k:9 .!J~ t;f ~J l!JJLi (0i) ~) ~! J.rs- ~ ~ :J ~
So, I asked him, "O Abu Amr, I want to ask you a question; however, I am not l!LJ; j\S' 1;1.9• '~Y.•~r.:A·UL ~Lill (iY.).(..}":"
l; j\S' l;I '}I ~ . _I.:_'.''} • " I ·•I
unsure about what I want to ask you, for my faith and belief is that the earth .. ' · • • · if~ U"'J1i.J~~J
0 1 ... ,, 0 ,,, ,J .,,, ,,, ..

does not remain without a Divine Proof (Hujjah), unless it is forty days prior to
Judgment Day. Arid when that happens, the Divine Proof (Hujjah) is raised up
J1 H ~ ~j :fa~ Ltt~! Lli~~ ~ r-19 ~.fll'-:"'4~J ~I ~J
and the gateway of repentance if, shut And it will not benefit any soul has it not ~ i y.A; ~..UI ~J '~J ~~I J-6:- 0-4 }r~j iliJ~ ~j_;;. \.fj~! ~:. ~-- S
already believed and earned good in its belief. They are the wicked of God's
creation and they are the ones that Judgment Day shall stand against. However, ~ ~ <L:.r.: 0i ~J JL i~I ~ ~1.r.! 0~ ,~ ~b) 0i ~i JJJ 4...l:AJI
I desire to incr~ase my certitude, as Ibrahim (a.s) asked his Lord to show him
how He brings the dead back to life. He said: 'Do you believe not? He said: ~ J-.>i L;.r.>i ..GJ ~~ :,rj y ~b:~ ~J ,~:JU f~°j ~Jj :JUt _;~_,JI
Indeed; rather, for my heart to satisfy.
J}J l>T :.rs-J j.o~i ~ :J ~ dL :Jli i')LJI ~~I if.i if'~y.i J~I
Abu Ali Ahmad lbn Ishaq has narrated to me from Abul Hasan (a.s). He said: I - - .
asked the Imam, 'With whom should I transact and from whom should I learn J~ ~ ~ Jli l.oJ ,~,:,y_ ~ ~1 ~,:,j W ~~~I :J Jw ~~j :_r
and whose word should I accept?' The Imam said: Amari is my trustworthy ..
man. Whatever he delivers to you, he does so from me. And whatever he says .i:,_,.,w1 ~1 ~µ ,&iJ J ~u
to you, he does so from me. So Jisten to him and obey him, for he is a
trustworthy and honest man. ' ~IJ ':'~I:~ Jw ~,;~if~ U! ~t ~ ~i JL .,,;j ~y.i ~_r.>iJ :Jli
- -
Also Abu Ali narrated to me that he asked Abu Muhammad Hasan Ibn Ali the
same question and the Imam said: Amari and his son are two trustworthy men.
L~iJ ~ ~u ,i:,'J~ ~ ~'Ju LoJ ,i:,4,:,J! ~ ~1 4,)i w ,i:,~
Whatever they deliver to you, they deliver from me; and whatever they say to
·~ ~ ..li Lr.:-4~1 J} I~ .~l;J-4LJI ~l:A!ll ~µ
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."
"
~~I 0-4 ~a l.;JI ~IJ ..:-ii :J Gl.i9 ·uL. :Jli
" "
r '~J l~L. "

J.rs-y.i .;>d :Jli

Abu Amr fell into prostration and tears rolled down his eyes and then he said: :~~ JLl; .o..L>-IJ l. ).9 :~ ~ ,~~ ~JiJ .1; ~ 4JJ ,J!IJ ~j :JI.ii ~i')LJI ~
"Ask." I asked, "Have you seen the successor of Imam Hasan Askari (a.s)?"
He said: "Yes, by Allah. And his neck is like this," and he gestured. I said, "I . ~J '.f.J:.s. r:.ro 1~ J;i 'lJ ,l!JJ; :r- l)W 0i ~ i T"-4 :Ju .r-""''11.9 :i.:...U .uLA
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.
 Kitab al-Ghaibah
431

430 Book of Occultation

Rather, this prohibition is from the Imam himself (a.s). The ruler's impression is
that Imam Hasan Askari (a.s) passed away and did not leave a son behind and that
. his ~equeathals were divided and taken over by persons who were not entitled to.
He was patient on that. There is his household, wandering about and there is no one
i~I ~ ~ L.ii 0i 0Lk.WI ~ .r~l 0~ 'ijljl ~ ..:s. ,§JJ i _ri_, j.l>i ~j J
~~I~ .J-'-J ,ill~~ .r.-PJ ,-.j J..> ~ ~ o..b:.iJ ,~I~ r-iJ 1..lJJ ~ ~J ~
l_,A;t; '~I c!J r-':JI c!J l~!J ,~ ~ Jj ~!~fa.. 0i ~ J>.i ~J 0)~
- ..ill~~ l~i_, .Jil
• • j.

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."
Kulaini said: A Shaykh from our scholars, whose name I forgot, said that Abu
Amr was asked in the presence of Ahmad Ibn Ishaq the same question and he
gave a similar answer.156
323- A group of our scholars narrated to us from Muhammad Ibn Ali Ibn
Husain Ibn Musa Ibn Babawayh from Ahmad Ibn Harun Fami, saying,
Muhammad Ibn Abdullah Ibn Ja' far Himyari narrated to us from his father
Abdullah Ibn Ja'far, saying, A holy letter came out to Shaykh Abu Ja'far
Muhammad Ibn Uthman Ibn Saeed Amari, may Allah sanctify his soul,
consoling him for his father (a.s). One section of the letter reads: "We belong to
Allah and to Him do we return, we submit to His command and are pleased
with His destiny. Your father lived fortuitously and died praiseworthy. May
0-! ..L..>I U-S- ~ J~ l.il 01 "'-I~~~ ~~i if~ ~..b-J :~1 Jli
. .
·~L::.(11if~1..:-9 ~IJ)I o...l.. ~...li ...l!J d..lA ~ ~~~ d..lA ~ ~ J~!
0-! ..L..>i :.rs- '~Y.~ i.:r. ~.JA ~ ~1 ~ ~ ~ ~ ~ ,~4 t.;_r.>iJ - rrr
~ i.:r, ..tll 4 ~j U-S- '~~I~~ ~I~~~ ~..b- :Jl.i ~WI ~JJtA
..iii U" .J <,>.;_...iI "'="- et. W~ et. ..!.-.. fa>:. \!-i ~I J j r:j.flI ~_,.:. : ~ li <,>_,,.....JI
I ..:s. JW ~I ~.) ~ ~ ~)di i.s' 4->-J)
~~ '~~ ~).J o.,,_.'J L..:L; i:,~IJ ~1 l;l.J J l;l :~L::.(11 ~ ~ i}J
JJ-! r-U 'i~ 1 ~ ~ 1--"°.J ~~.J4 ~i.J Jr ~) I~ ~Lo.J I~ .!J~i
-·
4-l!il_, ·~_, .LI~ ·~}; .p,._, f .Ji1 .)J ~A L..,,; !,,Pl.. '!'"'"_,.;.,} I.If·':"
'

Allah have mercy on him and· take him to the company of his Imams and his
masters (a.s). He was always dedkated to their cause and diligent in what. I t4J}s-
would take him near Allah, the Exaked, and the Imams. May Allah beautify his •
I

visage and forgive him his shortcomlngs."

~ ">JI; l.:JjJJ ~jJ ,,.l_jJI ~ ~jJ ~l_,!JI -~ Jil J_r.-i :_,..>T J.a-9 i)J
Another segment of the letter. reads: "May Allah -increase upon you the reward l..UJ JW .JJI 4-ij; i:,j tAJ.)~ JW' ;.r i:,l!(;) ,~ ~ Jil o.;-J ,l:..!..>JjJ ~I)
and may He adorn for you the grief. This tragedy has struck you and us. His
separation has left you in fright and us too. May Allah please him in his eternal ~lfl ~}! ,Ji ~I J}i; ·~ r>"fi.J •0.144 44lA_.i .;.:.J ,o~ ;.r ~ ~
abode. Of the best of his fortuitousness was that Allah gave him a son like you, to .!JJ .Q.f;.J .!Jl.,_;J Ji! ~~j ,.!.}~J ~ I"':"J f' Jil ~ '°4 ,~lS:...,, 4-,k
~ • J .••
stay behind him and take his place and perform his tasks and seek mercy for him.
I say, all praise belongs to Allah, for hearts are pure and pleased at your I yl!J ~I;; Ui.H.>J ~J ~ ~lS'J ,l.!.WJJ
position and at what Allah has bestowed you. May Allah help you, strengthen 0-! .i.ti1 4 ~Ju :Jli i~ ~- ~ :r- '~.JA ~ 0J.)tA :r- ,~4 ~.r,>iJ - rn~
you, empower you and grant you success. May He be your Guardian, Protector
and Guide, and Allah is sufficient for you." :...;LS:;_L.5 ~..UI ..k;J~ ~I L::ri ..:s. JW Jil ~J J_rS-y.i ~ W :~~I~
324- A group of our scholars narrated to me from Harun lbn Musa from
.~l.4.. ..:s. ~I ~J
. ~ ~i
. 4..-l.9~ ~
Muhammad Ibn Himam, saying: Abdullah Ibn Ja'far Himyari said: When Abu
Amr passed away, letters continued to arrive with the same handwriting through ':?})I _k_;.Jl..y:. ~ ~~ ~ ~ ~..b-:Jt; 'i~ ~ ~ :r- .)~':JI 1.l+!J - rro
I •
which we used to receive on the virtue of Abu Ja'far taking his father's place.
. ~ "-=11 c;_.ri>- ~r ~jl.JA':t1 J~..+- v. ~1..r.1 v. ...l~ ~..b- :JLS ~t..J ~w ~ ~
325- On the authority of the same chain of narration from Muhammad Ibn
Himam, who says: Muhammad Ibn Hamawayh Ibn Abdul Aziz Razi recounted, o~;I;
. J.:,s.
'
~I ~; ~':ii o\.:.> ~ L--;;s J .i! r-l - Ji1 oli; - ~':ii; :J_,..s- ~L;uJ
to me in the year two hundred and eighty that Muhammad Ibn Ibrahim Ibn-'
Mahziyar Ahwazi recounted that a letter came to him after the d~mise of Abu
Amr stating, "And his son, may Allah protect him, has always been our man of
 - . ··-·- -
Kitab al-Ghaibah
433

432 Book of Occultation

trust during the lifetime of his father. 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
cheris~ him. Pay heed to his word and let this assertion of ours be known."
326- A group narrated to us from Abul Qasim Ja'far Ibn Muhammad Ibn
Quluwayh and Abu Ghalib Razi and Abu Muhammad Talakbari, all of whom
narrate from Muhammad Ibn Yaqub on the authority of Ishaq Ibn Yaqub, who
says: I asked Muhammad Ibn Uthman Amari to deliver a letter of mine, in
which I had asked about some queries that had baffled me.
The answer in the handwriting of our Master the Patron of the House came
stating, "As for Muhammad Ibn Uthman Amari, may Allah be pleased with him
and his father before him: he has my full trust and his letter is my letter."
327- It is narrated from Abul Abbas that: Hibatullah Ibn Muhammad Ibn binte
Umme Kulthum binte Abi Ja'far Amari narrated to me from his teachers, who
said: The Shia always believed in the uprightness of Uthman Ibn Saeed. His son
· Abu Ja'far Muhammad Ibn Uthman performed his funeral bath and took the
charge and assumed leadership. The Shia were all unanimous on his
uprightness, trustworthiness and honesty, due to the explicit narrations
pronouncing his honesty and uprightness and commanding the people to refer
to him during the lifetime of Hasan (a.s) and after his death during the lifetime
of his father, Uthman Ibn Saeed.
The Shia did not dispute his uprightness nor did they doubt his honesty. The
letters came out through him to the Shia in their important matters during his
life. They were in the same handwriting as they were during the lifetime of his
father, Uthman. The Shia 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
1

Imam, which appeared through him . have been narrated.

He spoke of the events to the Shia that increased their faith in this regard and
they are well-known before them. We will bring some of them and will not
prolong the discourse through their repetition, because this much is sufficient
for the fair-minded investigator.
328- Ibn Nuh says: Abu Nasr Hibatullah Ibn binte Kulthum binte Abi Ja'far
Amari said: Abu Ja'far Muhammad Ibn Uthman Amari had a number of books.
He had written them on the subject of jurisprudence . on the basis of his learning
from Abu Muhammad Hasan (a.s) and the Patron (a.s) and from his father,
Uthman Ibn Saeed, who had procured his knowledge from Abu Muhammad and
from Ali Ibn Muhammad (a.s). They included books titled: The Books of
Drinks. Kabira, mother of Kulthum, daughter of Abu Ja'far mentioned that the
books reached Abul Qasim Husain Ibn Rauh at the time of the final will to.him
and remained in his possession. Abu Nasr says: I suspect she sa~d that they
reached afterwards to Abul Hasan Saymoori.
 - - - - - - - - - - - - - - -- ------ -· -
Kitab al-Ghaibah
435

01 JilJ :Ju ~i or ..Li~ --1\ 0~ •

434 Book of Occultation • ,._r - .;-- ~ ~ (:f-)i.fJJ 4:,y.~ ~ ~ y.I Jl.9 - Y"Y4i
•~)f'J.. '1 J ~J .r..J ~ .;N..J ,._r l:l I ~ .r.. d..:.... JS' 11'"""'_,.JI ~ .r'11 1..1.oi ~ L,.::,
329- Abu Ja'far Ibn Baba¥,rayh says: Muhammad Ibn Uthman Amari narrated
~I' ~ ili.r.>·f·J
. ~~ i.J::---
that by Allah, the Master of this Affair attends the Haij every year; he sees the 1 ~I
v-! J ~
•
1 ~~~~ :r- ,~4 ~y:.>-iJ - ,...,....
people and knows them and they also see him, but don't recognize him. _
~ ~ ..:.JL :Ju ~i lS~I
- -
~
~-.
._, .Ji1 ..w:.
..., • .
·.£,, 1< __ ,1 .
'-' U"" _,........, iJ.
-
~ .>'°
.
iJ.
, __
~J
330- A number of scholars narrated to me on the authority of Muhammad bin
~ .,w <"'.iA~ · 'J'= o "11 ·
Ali bin Husain that he said: Narrated to us my father and Muhammad bin Hasan •.
.i._,,
. '?,..-- .r-·-IJ '~. ~ 1.r J •
..u ~Lp ~IJ :4.l ~ ~ .Jil ~J 0~
and Muhammad bin Musa Mutawakkil from Abdullah Ibn Ja'far Himyari that: I
asked Muhammad Ibn Uthman (a.s): "Have you seen the Master of this Affair?" .i;;.;.;J ~ i) ~j ~I :J~ i~I ~ .JAJ il_rJ! Ji!
"Yes," he said: "and the last time was at the Sacred House of God as he was
J~I ~~I Jl::.....~ ~ ~ .Jll ulj.P ~jJJ :~Ji! ~J 0~ J. ~ Jli
saying: 0 Allah, fulfill for me what You promised."
•
He said: "I saw him, Divine bliss be for him, clinging to the curtains of the . ~l.;.;1 :r i) ~I ~I :J~ Y.J
Kaaba at the spout (Mustajaar) as he was saying, 0 Allah, avenge Your
if' '~)J)l 0~ J. i.}>- \.;.;.,.b.. :JL; ,~i :r- ·i.J>- ~ ~ :r- 4.:>L:.....'ll l~J - ,...,...,
enemies through me."
331- Through the same chain of narration from Muhammad Ibn Ali from his "l~l .w- Jll ~J ~_r-JI 0~ ...,.
_.,,,~JI. ( ?· .'Jl.9 Jil 44>) u--
_~11 -- 1,.._

father, who said: Ali Ibn Sulaiman Razi recounted to us on the authority of Ali
- -
. 4.J~ . ~ ~

Ibn Sadaqah Qummi, who said: A letter came to Muhammad Ibn Uthman Amari •;~IJ i~' ~!J ·~'J ~~I ~l :11-""'11
I V
'.£. 0 -'L . ..UI .:__ I d.JL ..
.)' J. ..r.-::'
- _r.!- if
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 Paradise
·~ I)~ ~~I J.s- lyUJ :,,!J •oyl~i r-'°" lfl J.s- lyUJ ~1 r+µ
• •
or either talk and be condemned to the Fire. For if they discern the name, they ~~I~~ (y.I) ~...b- :Jl.9 ·~ J. .Jil 9 ~y.i ~_r,>-i :c_.,; ~I JI,; - rrr
will spread it, and if they discover the place, they will lead others to it. •
~I~~,:) :Ju ~I J'l..Lll .L.>-i ~ i.}>- ~ly.i \;.;...b- :Jli Jll 44> J ~I
332- Ibn Nuh narrates from Abu Nasr Hibtullah Ibn Muhammad, who narrates
from Abu Ali Ibn Abi Jayyed Qummi, who narrates from Abul Hasan Ali Ibn ~ ~\i;J ~L... ~..l:. ~Jo.;~;-~ r-L'l ~Y.. ~ Jil ~) 0~ ~ ~ ~
Ahmad Dallal Qummi, who said: I came to Abu Ja'far Muhammad Ibn Uthman
(a.s) on a certain day to offer him my greetings. He was there and in front of .~IJ> J.s;- r-LJI ~ W'll "L-.iJ 0T}JI :.r ~T ~J ~
him was a square frame of oak and an inscriber who was inscribing on it and • • •
..i.:..,.,I :Jt.9 JI'~t!' JI'~ 0..f.; ~~ o.loi :J.. .Jw ~~WI o.loi ~ (,,S..l....i .. .. L.. :4.l ~
1

writing verses of Quran and names of the Holy Imams on its sides. I asked him,
"What is this tablet for, my master?" He said: "This is for my grave; it will be :Jt.9 o.:J;fJ ,~1.9 ( ~)0T)JI :r I~r. i;~ ~ J_;; i Y.. JS'~ ~iJ ,~ ~ J" J.9J ,~! 1'

in it." He said either, "I will be pfaced 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 J ! u .;¥' 1.15"J 1.15" d..:.... :.r 1.15"J 1.15" ~ :r 1.15"J 1.15" i Y.. 0lS"' I;~ , ~ 1)J i.f ~ .b:. ~
part of Quran and come back." Abu Ali Ibn Abi Jayyed Qummi says, I also
think he said: Abu Ja'far Ibn Uthman (a.s) took my hand and ·showed his tomb .(~)~WI o.loiJ ~ ~.:>J ~ J f' Jil
to me. He told me that on such and such day of such and such month of such pl~ r~I _r=-G Will; <L: y_;.. J) ~J o_rS; Lo ~i ~~ :r ~?: w;
and such year, I will go towards Allah, the Exalted, and will be buried here, and
this frame of oak will be with me." · ·~ i}.:>J '~..f~~I WI :.r 4.lli ':;)..UI ~I :,r o.f'~ ':;)..ill i ~I~ uW ,~ y.I
When I came out from his place, all his providential sayings came true. I was .:.1< " " "
constantly watching his state. i .J-'"" ii Wt: I ~ ~...b- Ji.}>- (~I) .r.? :.r ~ ..bJI 1..1.oi ~--.. ..l9J :Jil 9 ~ y.i Jl.9
It was not long that he became ill and then died on the very day of the month
and the year he had confided in me; and he was buried there.157
.~ JW Jil ~J ~ u-!i ~ - M

Abu Nasr Hibatullah says: I heard this narration from someone other than Abu Ali
and in the same way Umme Kulthum binte Abi Ja' far has also narrated it to me.
 Kitab al-Ghaibah 437

436 Book of Occultation

· 333- Another group of scholars from Abu Ja'far Muhammad Ibn Ali Ibn Husain ' ' ,, . ~ '
~1 01 ~r l ..u :Jlii ,ill~~ 4:l~ J ·~l:.-1 '-"'\;ll :Jw dl~ :,r ~w 'Cw~
(a.s) narrated to me on the authority of Muhammad Ibn Ali Ibn Aswad Qummi
that Abu Ja'far Amari dug a tomb for himself and leveled it with a tablet. I ~
.oWi)J ~ Jll ~
.. J ~~ dl~ ~ ..:.iw ·L>ri
. ..
inquired about it. He mentioned some reasons to the people. Then I asked him
~ ~j ~j .J fa J Jll ~ J (.)JIJ)I ~IS:-15-i ~ u~ J :Jil 9 ~y.i Jl9J - rr't
about it. He said: "I have been ordered to gather my affairs." He died two - -
.f~J .~W~J ~ J..:..... JJ'jl L>~~
. ..:it.. .&1 ~ J L>r-JI 0W&. J. ~
months after that. May Allah be pleased with him and may He please him. _r=.T i..s9
. -
334- It is narrated from Abu Nasr Hibatullah that: I found in the handwriting of " . .. " " '
~) 4..:....i ~ wlo ~14-->J ~~I~ ~101 ~I~ ,..,..._.,(J.) ~I 9~y.I
'
J
Abu Ghalib Zurari that Abu Ja'far Muhammad Ibn Uthman Amari died at the
end of Jamadiul Awwal of the year three hundred and five. • •
c.f..u 'r-+11yl ~! '-"'l:ll ~ J..:..... ~ :r I~ r'jl 1..1.Ai Jfa.. 0lS" .i.;1J ,~W~J
Abu Nasr Hibatullah Ibn Muhammad Ibn Ahmad has mentioned that Abu Ja'far
Amari died in the year three hundred an.d four and that he undertook this duty w\-+J4 rt-11 i')L.JI cl:: ~ er: 0lS" 0lS" ~..UI ~4 w~ _,:}I ~!
~ ~I
for about fifty years. " .. ..
Ju .ol...;JIJ ~~I ~J ~I ~.,p.-'j4 JWI :r .i.;)~ ~J l;:.iJ.llJ ~JJI rl J
'

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 Hasan (a.s) ~ Ufal ~~ t_)-~ ~ 4,..jJ.llJ ~ 0~ ~ ~ ~ ~i .r.i 01:Ji19 ~y.i
addressing their important and vital issues of religious as well as worldly life
• o.r" if ..ti ~ l~I .1..... J ~ 0~1 .JAJ ( ~) .J j l:... J oJJ:J ~lS" ~ ..UI ~_,JI
and responding their queries with astonishing answers. May Allah please him
and He be pleased with him. Jll ~J (.JJ ~~I r-'WI 4i ~_,...JI~ J. 0~ -:r. ~ ~ ~i t.li! }'~
Abu Nasr .Ibn Hibatullah says: Abu Ja'far Muhammad Ibn Uthman's grave is
near that of his mother in the street of gate of Kufa in the place where his :~Ji\ u\~ \L.'jl .r°~ o~ '--4\.i. ~
I

houses and quarters were; which is now in the middle of the desert. May Allah :Ju c~ J. ~ J. -4>1 if~ly.1 ~ _r.>I :J\i ~~I ~1.r.1 J. ~I~ _r.>I - r'fO
$. $. ' '

sanctify his soul.

0~ -:r. ~ -:r. ..!....>I~
' " ' .. r. . '
~~I ..y y.I ~J...:>.
.. :Ju ~I~ J (.))J.)1
.. .. y.I ~
.. _r.>I
Abul Qasim Husain Ibn Rauh
335- Narrated to me Husain Ibn Ibrahim Qummi that: Narrated to me Abul
Abbas Ahmad bin Ali bin Nuh that: Narrated to me Abu Ali Ahmad bin Ja'far
JWI ~I~! ~J 0lS":JL9 ~) .r.l.i. :r
b) J.4 ~J~l ~1..WI ~ -:r. J
• • •
·bin Sufyan Bazufari that: Narrated to me Abu Abdullah Ja'far bin Muhammad ~Lo:~ J_,..91 01 or '-"'..\J ~_,...JI 0~ J. ~~~I ~I ~~ ~ ~..UI Jl
Madayani, known as Ibn Qazda in the cemetery of Quraish that:
It was my practice that when I carried religious dues that were in my hands to
~~ ~ :~ J~ ~i~I ~ iL.".>U I.JS'JI.JS'~ J JWI 1..1.Ai :~ ~ ~i ~
Shaykh Abu Ja'far Muhammad Ibn Uthman Amari I would say to him
something no one else said its like, This money, the amount of which is such
~1 w ~ ,.i .a.,:;_; i')L.JI ~ it..")U r :J~ ~it..")U .i.;1 :~ J~ :.J J_,.gl; '~ 1Jt.;

and such, belongs to the Imam (a.s). He would say, "Yes, leave it." u-1! ~~I :J.. JI.ii '~J
.. J.;:- .J ~ 'J4~ d.S~Ji ~J
.. o_r if..ti ~ L>~
.. ~T .

I would return and say, "Tell 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 ~_,..AJ µLS'~~~ ~~)I~~ ~i ~:~ ~_,:.; '(.JJ J. ~I
saw him, I went to him with four hundred dinars. I talked to him as my custom
was. He said, "Take it to Husain lbn Rauh." ·(_JJ J. ~I J! 4-d~li Jll .!.\ti~ r-9 :Jl9J
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 Husain Ibn Rauh." As I saw anger on his face, I moved _and
climbed on my mount. I had gone some distance that I had doubts, so I returned
and knocked on the door.
 Kitab al-Ghaibah
439

fo J-AJ ~I) J 0~Ll; 0')U lii ~ I~~~ Jw i,:,l>JI J! ctfa l...;-"l:JI ~~

438 Book of Occultation
~.r:':"J .;-:>- o...9 ~ j>J.J .wW ~ ~ "1 ~~ J 0~Ll9 J>,:,l .J ~ ~Y:-JJ J_,i!
The servant came and asked, "Who are you?" I told him my name. He went
inside and sought permission for my entry and came back, turning me down. I
~~ L..+tJ vPJ':;1~ 0~JJ .r...r ~ ~J ctfa ~WI .)b Jl.J>,:, ..li ~LS'J
said, :·co and ask permission for me. I must see him." He went inside and told dJ .i..:1i Lo~~ ~J if.)1 ~ .!Ji.r.- ':?lll Lo J Jw ·~.J 0->J L.f >- ~
him about my return. He had gone to the women's quarters. He came out and
r-WI ~i ~i ..L.o _.i.ti1 .!Jut&. r-9 ,....Q.•... .JAJ ~ Jw ~ ~.) Lo ~ ~i ~ ~
sat over a bunk, while his feet were on the ground. He was wearing Arabian
slippers, whose beauty was due to good looks of his feet. r.l9 ill J.,Ji LS' Ji1 .!JlH~ r-9Jw 1Lo)'I r~ ~ ~ ~-' ~~ C.J.J 01 :.r.:->-
He asked, "What prompted you to return? And why didn't you do what I told
you to?" I said: "I did not dare do what you asked me to." 1.S.r:- G ci~ ~ )~ J y. J c_J.J J. r-'WI ':1-j J! 0 ~ ,;J,:,WI .r.f- ':?~ ~
He called on me as he was angry, "Go, may Allah keep you well, for I have ~':?~~~Lo~! ~j ~j Lo_, _nili..UI ~! ~,:,J ~J f' .Jll fa:.J ~ ~
raised Abul Qasim Husain Ibn Rauh to my position and have assigned him my
chair." I asked, "By the order of the Imam?" He said: "Go, may Allah keep you ..;:-i li ..U I 4.r clJ ~
well. It is as I told you." I did not have any option, but to leave. I went to Abul ~ ol:>- J J_,A: ~I ~J~ J. J~ J. ~~I ~i ~-·· Jli .~\
Qasim Ibn Ruh. He was in a narrow house. I related to him what had happened. .
..L..%4 0-:
'
"J

He was pleased and thanked Allah, the Exalted. I gave him the dinars. I kept J...>-1 ~~ ~Qo#' :J~ ~I ~}j ~ ~ ~ ~ r-'WI ~j ~Qo#' ~}j ~
submitting all my religious dues to him after that.
.J ~~if J ~ Jll ~J ':?.r-JI ~ y,i 0~, J. ~ 0l.S' :J~ ~I J:.. J.
336- The narrator158 says: I heard from Abul Hasan Ali bin Bilal bin Muawiyah •
Mahlabi that he said about the life of Ja'far bin Muhammad bin Quluwayh that ~ ~1 ljl.S' ~J 'rt-9 ~ .Jll ~J C.-'J J. r-WI y,i_, ,~j ifa.- 4.r ~,:,I~
he heard from Abul Qasim Ja'far bin Muhammad bin Quluwayh that he said on
o.r.f- ~ ~ o~ ~ J! Jj ~b. J! ~b-11~! 0l.S' ~j ,._;> C.J.) J. r-'WI ':1-j if
the authority of Ja'far Ibn Ahmad Ibn Matil Qummi that Muhammad Ibn
Uthman Abu Ja'far Amari had about ten people in Baghdad who were his
deputies. Abul Qasim Ibn Ruh was one of them. All of them were closer to him
Jl:=> '11 c!J ~ .Jll ~J ~ ':1-j ~ .::_jJ 0l.S' ~ ~_,..a>JI di; J ~ r W

than Abul Qasim Ibn Ruh so much so that when he needed something or had a ·~1 ~)I ul.S'J ~
task, he would have it fulfilled through someone else, because Ibn Ruh did not ~! ~~ i ~ '1 ~ ':1-i ri :r J..:;CS" ul.S' 01 ~i d!.i '1 l.:5' :~~ Ji.;J :Jl.9 .m
have that kind of proximity to him. When Abu Ja'far was to pass away, the
choice was his and he had the authority to make his final will. ~ ~ J;.. J 4;j.f-?' 0JS'J ~~~\if 4j) W oy,i Jj ~ J. ..Lo..>i J. ~
• • •
337- Our teachers (Shaykhs) have reported saying: We did not have any doubt ~IJ j.:=.o 0-: J-.>-1 0-: ~ J;.. J ~\Lo '1! Lol-1 JS'~ '1 o~ .;>-T ~ 0l.S' ~i
that if something should happen to Abu Ja'far, no one will take his place, but_ • •
Ja'far Ibn Ahmad Ibn Matil or his father, for he was Abu Ja'far's confidant and .~I_,~ J;.. J <lS"~ ':?lll d..4litk 0l.S'J J c!_J ~
was at his house mostly. It was known that towards the end of his life, Abu
wl.S' w.; ~ ~y.a>JI 4.r ~! '11 ~}I J.; ~ ~,:,b. ul.S' 010A 'j ~~i 0l5"_,
Ja'far did not eat any food that was not prepared at the house of Ja'far Ibn
Ahmad Ibn Matil 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
l_,;1.5 w ~~ ~J ~ lylS'J IJJ.:.: rJ I~ ~WI 1/-i Js- J~'ll ~JJ ~~ .~
something happened, the position will be handed to him~ When he passed away Jil ~J r--WI ~i ~ J j:=.. ~ ..Lo..>i J. ~ J_k ~J ~Ji\ ~J ~ ~i ~
and Abul Qasim 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. u--1 u-4 ~ ~ Jil ~J 0Lo 0i J! ':?~I~ i.S-j
..
l..)..li ··-! .i_; --< ~.J.i •
.. .. ~-· ~ .. .. 0;:-!J
~
J a' far lbn Ahmad lbn Matil continued to serve Abul Qasim as his deputy until
.~ Jil 01~ ~\ Js- ~J ~ ':1-i Js- ~ ..lAS r-'W\ ~j Js-
his death as he served Abu Ja'far Amari. Anyone who criticizes Abul Qasim in
fact criticizes Abu J a' far and finaHy criticizes the Divine P-roof (Hu.ijah) .1?9
 Kitab al-Ghaibah
441

~ y.i l:.;..1.> :Jl.9 .i.:y.~ ~~I~~~~ fa.- ~j :r- ~4 li_r.>-iJ .rr'A

440
~!~)I ~Li~~ ~I Jly~I j.>-i ~:Jl.9 .Jil ~J .)_,....~! i).;- ~ ~
Book of Occultation

338- A group of scholars narrated to us from Abu Ja'far Muhammad Ibn Ali Jl_,...~I :r ~ l..Y.. ~! ~ 'r.i'-4 'f-.a.9_9 .Jil ~J ':?r-JI 0Ws- ~~fa.- ~j
Ibn Husain Ibn Babawayh, saying Abu Ja'far Muhammad Ibn Ali Aswad said: I
used.to carry religious dues proc4red as endowments to Abu Ja'far Muhammad ~J ~J)I r-'WI ':1-i J! ~ ~r~ 'i:.r.:- u~ Ji~.;>°~ .t.A~i _,>T j
lbn Uthman Amari, which he would take from me. One day, I took some money ~lki ~ 0i ~rt.;~ Jil ~J fa.- ~j J! l.!.U~ ~ ~r.9J4 9lki ~,~~I
JI_,... ~I ill~ ~ j.>-i ~ .~ ! J..o; ..l49 r-'WI ':1-i J ! j..oJ L. j): Jl.9J ~ r.9J4
to him. It was during his last days, two or three years prior to his demise. He
ordered me to give them to Abul Qasim Ruh (a.s). ·
I always asked Abul Qasim for receipts, so he complained to Abu Ja'far about ·~ y.AJ~ 9lki ~J ~!
it, and he ordered me, "Don't insist on receipts and everything that reaches
0
~ J-::.. ~~~~Li_r.>-i :Jl.9 ~I~~~~ :r- .)~)'1 ll+!J .rr'~
.111 ~·J ~r-JI 0~ ~~fa.- ~i u ~ W :Jli J:... ~ ..L..>i ~ ~ ~
Abul Qasim is as if it reaches me." After that, I took the dues to him and would
not ask for receipts.
~! ~l.9 ·~ J ~ (JJ J. r-'WI y.iJ .iJJ>iJ 4.! Li 4...iiJ ~ W~ ~ ol.9)I~
339- It is narrated through the same chain of narrators from Muhammad bin Ali . . . 1

bin Husain from Ali bin Muhammad bin Matil from his uncle, Ja'far Ibn Ahmad ~..L>IJ 4...ilJ ~ :r ~ :Jli •(JJ J. ~I r-'IA.ll ':1-i J! ~Jj 0i u .ri :Jl.i ~
lbn Matil that he said: When death approached Abu Ja'far Muhammad Ibn
Uthman Amari, I was sitting near his head and asking him questions and talking ·~J ~ J! ~~J ~tS:o ~ ~jJ r-WI ~j ~
to him. Abul Qasim Ibn Ruh was near his feet. He turned to me and said: "I have o~I l.:..1:. i..G -::q 4.1 ..,L ,..., f,._ .• .., • - q Jil ~ j ,:. ,_ · · . I J1~ "'t
. • ~ -./••1..1·ir1..1·~ • Y. ~~J·C..YJ. "J· 1 '-•
been ordered to confide my final will to Abul Qasim Husain Ibn Rauh." ~i ~ ~IJJUI 4:.,1- l.:'.......... :Jl.9 ~W~J ~J 0W ~ JJ~I CJ.Jk ~
I rose from his head side and took Abul ·Qasim' s hand and made him sit him in
w}I ill~~ .)I~ I~ 4i l}°'~J ~..bJI l..i.A 01}" ~ ~ Jil ~J ~J.)! J.
my place and I sat at his feet.
340- Ibn Nuh said: Abu Abdullah Husain Ibn Ali Ibn Babawayh met us in .dl; l.ul;,J
Basra in Rabiul Awwal of .the year three hundred and seventy eight. He said: I iw ~ ~ ~ y.i ~_r.>-i:Jli IS"'Y J. 0JJIA ~ ':1-j if' ~4 Li_r.>iJ.r't'
heard the Alawi lady of Saffar <lnd Husain Ibn Ahmad Ibn Idris mentioning the
following narrative that they were present in Baghdad during that year and ~_,. ~ ~ 4.>JJ Jil '-"'J.9 ':?r-JI 0Ws- J. ~ ~ ~j 0i ol.;)J ~ Jil ~J
witnessed this matter [mentioned in the above report]. r-WI L?.i u-11 r~Ll u.,.JI 0..L> 1..._ 0J>. 01 ;\j Jw 1.~ :.J ~1 0 ·l:S'
- . ~ • '1""'" J::-""' - ?."J J
341- Also a· group narrated to us on the authority of Abu Muhammad Harun Ibn
ij I).,s-J ~!I~ Jl.9 ':?~ ~ y ~ ~j 0i u .,.i u..l49 \s~~I (JJ ~~I
Musa that: Narrated to me Abu Ali Muhammad lbn Himam that Abu Ja'far . .
Muhammad Ibn Uthman Amari, may Allah sanctify his soul, called us before ·~fJyl
his demise. We were the elite of the Shia and senior members of community.
~J...>. :Ju~~ Jil ~ ~ ':1-j if' (Y J.I if' ~1.r.! J. ~I ~.r?-iJ .r'!Y
He said, "If the incident of death befalls me, the command is with Abul Qasim . ' ' " ..
Husain Ibn Rauh Naubakhti. I have been ordered to place him in my position ~ y.I ~ J ~1.r.! ~ ..L..>I ~I ~ J\.9 :Jl.9 ~~I ..L..>i J. ~ ~1.r.! y.i ~b:-
after me. Refer to him and rely on him in your affairs," u~I W ':?r-JI ~ 4i 0i - ~j ~ ~ - ~j :r ~4 J ~l.r.! ~ Jil ~
342- Husain Ibn Ibrahim narrated to me from lbn Nuh from Abu Nasr Hibtullah
bin Muhammad that: Narrated to me my uncle, Abu .J a' far Abdullah Ibn
~lSJI ~ ~ .Jil .y y.iJ iw J. ,js- y.i r+'° ~Io?." J :r ~4 ~14.lb..
Ibrahim and others that when the condition of Abu Ja'far Amari worsened, he ~ ~ J '"~}I J. .&1 ~ y.iJ ~_,:JI ,js- J. ~L-..! ~ y.iJ ~lki~I Jil ~ y.iJ
gathered some personages of the Shia. There was Abu Ali Ibn Himam, Abu
Abdullah Ibn Muhammad Katib, Abu Abdullah Baqitani, Abu Sahl ·Ismail Ibn
~~ ~ .,.i u..b- 0~ :6-l l}w ~.&I ~J ~ ~i ,fa 1#~ _r.\S"~IJ 0?." }I if
Ali Naubakhti, Abu Abdullah Ibn Wajna and other senior individuals of the i:S"\.4.. ~WI '~~I~ ~i ~ (JJ J. ~I r-'LlJI .Hi IL:~ JLli ~di~
denomination. They came to Abu Ja'far and said: "If something happens, who
will take your place?" He said, 'This, Abul Qasim Husain Ibn Rauh Ibn Abi
J a' far Naubakhti will take my place and will be the emissary between you and
 Kitab al-Ghaibah
443

442 Book of Occultation

the Master of the Affair. He will be his representative and he is a reliable and
honest man. Refer to him in your affairs and trust him in your vital matters. I
have been ordered to that and I conveyed the message."
343- Through the same chain of narration from Hibatullah lbn Muhammad Ibn
binte Umme Kulthum binte Abi Ja'far Amari on the authority of Umme
Kulthum, daughter of Abu Ja'far: Abul Qasim Husain lbn Rauh was the
representative of Abu Ja'far for good many years. He was watching over his
properties and would deliver his secret m·essages to chiefs of the Shia, like Aale
1

Furat. He was his intimate .deputy, so much so that Abu ]a' far would discuss
with him things that happened between him and his concubines, thanks to his
proximity to him and his affinity with him.160
She said: He would give him every month thirty dinars as stipend. This was in
addition to what he received from the ministers and chiefs of Shia, such as Aale
Furat and others, due to his prestige, position and respectability before them.
The Shia had a very majestic impression about him due to his intimacy with my
father and the latter's statements endorsing his trustworthiness, excellence,
piety and all 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 Shia who has
questioned his position. Hibatullah says: I heard this from many members from
the Naubakht, such as Abu Husain Ibn Kibriya and others.
344- A number of scholars narrated to me on the authority of Abul Abbas lbn
Nuh, saying: I discovered the first letter that came from Abul Qasim with the
handwriting of Muhammad Ibn Nafis, amongst the things he wrote in Ahwaz:
"We know him, may Allah let him know all that is good, and His pleasure, 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 with
many greetings."
This letter arrived on Sunday, when six nights were left from Shawwal of the
year three hundred and five.
345- A group of scholars has narrated from Abul Hasan Muhammad bin Ahmad
bin Dawood Qummi that he said: "I found the following in the manuscript of
Ahmad bin Ibrahim Naubakhti, dictated by Abul Qasim Husain bin Rafih. It
was mentioned behind the book that contained replies to questions sent from
 Kitab al-Ghaibah
445

~! ~ ·~ ~i Lii JUI o~ :Jli d,ji ~ ~ Q,j'J ·~1 _k • ~

444 Book of Occultation .. ~ "ir~

4-·.~ .i··ci ,ai L..J t.iJ )1 oL ~ LiiJ ..u ·r-:>-) 1~ )1 ..iii r. :~l:S'" ~ ~
Qom and it was asked if the replies were written by the Faqih (Imam Qaim) or
Muhammad bin Ali Shalmaghani? The reason of this query is that people say: ~.;>-~.Ji!~ S:))l;J~ ~J~I j...WI Jl.,aJI JJ~ j>-..1..o ~J l~L...JI ·~~I
Shalmaghani says: I have written replies to these questions, so it was mentioned !J r...r ' y;:-
behind it: ~ 0lSJ 4_jlfa ~ o.r:f-J J~ ~ ~r ':>~I'. ~ ~1 ~.;>- s.~i ~lS" J.9J '~
In the name of Allah, the Beneficent, the Merciful. We were informed about
this letter and its matter and all these are our replies. Not a sing~e letter belongs .l.!.lJ~ ~ l.o.:J.9 ~\,; '~J ..ill~ r+.1- d..iA 0-4 0l5"' Lo J.. i~)'I if' r--~I~)
to the condemned, deviated and the deviating one. Before this, some points
reached you through Ahmad bin Hilal and other people like him, but all of them ~ .ill.; .JiJ !*--"!i ~ e::_.,> L. e::_J.,,>- .,i J _,.;, 'i ...; ~ .::..,::..I .:;- 'ii :._,..l_p,J I e::_fa
also apostasied like Shalmaghani and may Allah send chastisement on them.
~ ~ l..iA J.. if'~ o,_;j ~)IJ o~IJ i':>WI ~
~_.le "~I ......
.~ ·~ l...iJ.9""
--. r...r .. "':?J)J
The inquirer wrote at the end: I have had this verified before also. Thus, in its
reply it was mentioned that the epistle that was verified to you if you have W fa ..Lii fa 0-4 ~ "~ ~J L:...k r-WI :i':>WI ~ JliJ ,~ J!I ~ 0-4 ~
received the same from those people, there is no harm in it; and it is correct."
And regarding some scholars of Ahle Bayt (a.s), it is an old practice that they Lo_, 'o.J-491.J Jil IJ~\j ,Ji! ~J ulA!.11:..o.J 0 .J;. ~ IJ o..li 1~ . L.... ~<I
.
' • """ J ..-
,.J
.. . J· .. ~ (.J>" r- r::""
were asked in the same manner about someone who was condemned by Allah.
So they replied that knowledge is with us and whoever denies it may continue J!IJ '~ _,j ~" ,a.~ l::Jl OJ~.;-3 oJ..:. I,._ ~I ill~ . -9 _( ti ' ~ I j ' _.(( "·
i..s- , ~ r~. <r.~ r J 4:9 r--
to do so. How does it affect you? If you receive some traditional report through
him, which has been verified by your authorities, you must thank Allah and ·J!)! ~J ~ LlJyj ~ ~J ~j· ~J ojlj ~J ojl-i ..:-.i..t4r
accept it and that in which you doubt or that traditional report, which has
reached you through a trustworthy authority, you must refer to us about it. We ~ ...;i }'.;J 'i W er. ~ er. ..t..- ~I y.i &_,:Ji I~ l:S ..1>- .:;- JJl :cY er. I Jt;J
will inform you whether it is right or wrong. And there are many names of the
Almighty Allah. His praise and glorification is majestic and He is sufficient for
.rS'~ ~ <Gi)J ~_,1~ ~~I y.i i..L9 w; .~Jb ~ . ~ I\ , _,j ~ ,,,-.lJI ..UI .t:.
. ~ "="' "':? [_J ,N" if
us in all matters and He is the best of the helpers.
Ibn Nuh has said that first of all Abul Husain Muhammad bin Ali bin Tamani
o* ~ r+-4-~ JL... 4-}J ~w1
'
4$.i
. C:-
~.:.11 J!....; 1... j ~ ~ ~
r '-"'" . .. . [_J
..Ul l..iA. i
u
has narrated that he quoted this epistle from the manuscript that was in the
·~JI~~ ~I ':1-i ~ [_J..Ul ~J ~.,,:JI ~l.r.! ~ -4>-i ~
possession of Abul Hasan bin Dawood and when he came, I read out that copy
to him and he also said that the same copy was sent by the people of Qom to JI! JI.bi ,.....> I\ . " . - ,, . ~
·, . .r r:r> .r ~ ·':$~ ~ J. J.1ll ..y:. ~ ~ J~ ~[_J..Ul ~
Husain bin Rauh and its reply arrived written on its back by Ahmad bin Ibrahim
Naubakhti and this copy was obtained from Abul Husain bin Dawood. ~! o..;L>-! ~ ~u_, ~ ~ ~rJ ,~')L... _, cl;~t.,__,_, .!JJ..J... ~J .!.\.r~ i 1~rJ .!.\ l.k
" .
Questions of Muhammad bin Abdullah bin J a'far Himyari _
In the name of Allah, the Beneficent, the Merciful. May the Almighty Allah 0,,_.9~ V"'L.:.11.dy ~J.9_, .!Jl..U "..,..JI IJ° ·~J ,.!J~ ~J 4..U ~ly ~J
grant you honor and help you and may He continue to send His blessings and
increase blessings on you. May He send you the best care and if some harm is ' 0J-~J ~ ~l>JI_, '~J 0lS 0~~ ~J ~_,;A.o 0l5"' o~ ~ u~J..UI ~
going to reach you, may it come to us. People want to compete ·with each other
in seeking proximity and honor; but whoever you accept is acceptable and '~;:.JI~ 0,,_.9~J 0JJl...:: o.r':") ! ~ ~~ Jil .!J..L.ii.. l;J.LJ
••
,l.!.lJ~ ......_..,.JI'"! -JAJJ
~ ·
whoever you reject will be degraded. We seek Allah's refuge from this. May
Allah bless you. May the Almighty Allah support you. Our city also has a
group of generous and responsible citizens, who compete with each other for
divine proximity. And may the Almighty Allah support him. Some people
received his letter in which he ordered that they should help Saad161 and Ali Ibn - - - - - - - - - -- - - -- -- ----
 Kitab al-Ghaibah
447

~u ~ :r .i.ti1r~-.>J11~11 :.;-:;- Y.J ~J~~ ~J~l l.!llt.. ~ ~1 ~ ~

446 Book of Occultation

Muhammad Ibn Husain Ibn Malik, who is known as Baduka and the Khatan162 ~ 01.J ~ Jll fa-..1 ~~ i:_r 0\S' 0 ~ 1.!JJ~ i:_r -1 ll; L. ~j 0i Jll .!l.l:, j ~LJ l.!JJ-4
1

[son-in-law] of Saad; his name was not among those whom he has indicated.
.Jll "l..::. 01 .WI ~~
· < · L. cif .&. l.!ll~ ....i;.
Therefore, he is aggrieved due to this and has requested me to mention his ' .. , J ..-

displeasure to you. If his name is absent because of some sin of his, he should
· ~IS' i:.r )'1~ l5:i r-3 :~_,:11
seek forgiveness of the same and if it is due to some other reason, he should
mention it and Seek means of solace. .&1.!J ~i ~J ;~LJ1 ~ 0..r:rJ 0i jAi ~..;it.. cit "2.oi i:_r .!Jf' ~I ibi ~:Jy ..liJ
Epistle: We correspond only with our regular correspondents.
[continuation of the letter] May Almighty Allah bless you, you have made me iLol j->- ~ ~j i')L.JI ~~WI u~ l:.l ~J) ,~ J JL- "µi J 1~~ 1,;i "ltii
habituated to your kindness, thus you and jurisprudents before you are more
eligible that the Almighty Allah should increase your honor. I have some i~J _r~:Jw ~~if~~ 6,;:Jb- ~ ..:J-l>J ~~ ~ ~ ~ i;
questions. Please ask him on my behalf.163
• 4..-4 i:.r ~J ~~ ~J r 4-P..:
It is narrated to us from Imam Kazini (a.s) that he was asked: An Imam of the
congregation was leading the prayers and during the prayers something L ~~ ~ oJl,a.ll ~ 6,;:Jb- ~..br.j ~ l~!J J.:ll µ ':1! o~ if J.>- v-:3 :&pl
happened to him and he died. So what should the people do?
I
Epistle: He will be moved to the rem and a person from the followers will step 'i;JI
forward and complete the prayer and the one who has touched the deceased
Imam will perform the bath (Ghusl) of touching the dead. Those who moved ,µ1 ~ :J_r. ..L9J 4..-4 ifJ ~~ µ. ~)~ ~ ._r 0! :i~I ~~WI :_r ~JJJ
him to the rear should only wash their. hands and if no invalidator has occurred,
the same Imam will complete the prayers with the people.164 ~ .i.WJ y. L. ~ dl~ if J-JIJ ~)~ ':1! 4..-4 0~ ':J a.lb.JI o..i.A ~ iL.)'11..i.AJ
Question: Also it is narrated from Imam Musa Kazim (a.s) that one who
touches a corpse when it has yet to cool down, he should wash his hands and if ~~l ~~~·~':JJ~~
he has touched it after it has coolr.d, the bath (Ghusl) of touching the dead
.o~ µ.)'! ~~~a.lb.JI o..i.A ~ 4..-4 I~! :~pl
(Mayyit) becomes obligatory on him and this Imam of congregation will
definitely have some warmth remaining and thus he will be touched in that
4-lb- ~ o;S'~J :J~ Ji t_.J5J Ji :J~ Ji i~ ~~I ~~ l~l ~ ;;~ :/'J
condition only, so only washing of the hands will be required. And most
probably he will be lifted along with his clothes so how can bath (Ghusl) of ~ _j'~ ~I 4-lbJI ~ ~I dl~ if ~l.9 L. ~ J" ,;Jl.a.ll o..i.A if ~ J~ ..li l.S.;>i
touching the dead become obligatory on him?
Epistle: When the dead is touched while warmth remains in it, one just has to ~~~ ~jJ~ i i
wash the hands and that is all.
Question: If a person reciting Prayer of Ja'far Tayyar forgets the recitation in
standing, sitting, bowing or prostrating; and recalls it later; should he recite it at
.o_j'~ ~I a.lb.JI~ ~l.9 L. ~ l.S?i a.lb-~ _j'~ rdl~ if a.lb-~~ I~! :~pl

that point? Or leave it and go ahead? ~':J ii ~j~ ~~fa 0i j~ jA '~Jj ur: ;i_rJl·~J
Epistle: When he has forgotten in some· of these conditions and he recalled it in
the same prayer, he should do it when he remembers. .~j~ ~~fa :cjpl
Question: A husband of a woman has died; can she participate in his last rites?
~':J ii ~ Jj ~ JJ} 0i ~~ ~ ~J 4J j~ J"J
Epistle: Yes, she can.
Question: Can she visit the grave of the husband during Iddah (waiting
period)?
 Kitab al-Ghaibah 449

·lf~ if'~ ~J ~Jj .r.i JJj :lt.fll

448 Book of Occultation
~~~ ~ ~J ~ rf r_.;; '~ii~~ J>- ~L..a.9 ~ r_fa 0i ~ j~ ~J
Epistle: Yes, but she must spend the nights at her home.
Question: Can she go out of her house to fulfill an obligatory duty or she must ~.;>~~cf lfJ ~ ~ ~b- lfJ ~LS' l~!J '~J ~.;> J> 015' l~l :L:9_,:JI
stay the period of Iddah at home?
.lfJ;-a if'~ ~J ~ ~ lfJ
Epistle: She may fulfill any duty incumbent on her. On the contrary, even if she
r-1 ~ l& :Jli \~I~ ~WI 0i Li\.r.f-J ~1).11 ~- 0T}JI ~I}~- ~JJJ .
~

has a need she can leave the house; but she must spend the nights at her home. I~
Question: It is narrated from Imam Musa Kazim (a.s) regarding the rewards of
r..__i ;~ ~·J Lo :,l"
1.?JJJ !~.;~ i.r:-
1~-: ~• ( J ~1 ,;U:l
• ~..
J ~J.~
:r u1~) .;~ 4S9
·
.. .
reciting the Quran during obligatory prayers that he said: I am surprised at one .,,.
~
.,,.

who does not recite Surah Qadr in his prayer. How can his prayer be accepted ~ .~..UI cf ~i (o~I) ~I)~ i) cf 0i ~JJJ .(l>i JI~ j)-! lf:i j _A
and it is mentioned in another report that the prayer of one who does not recite
Surah Ikhlas in it cannot be purified. It is mentioned in another report that one .f'J 'lJ o~ ~ 'l ~i ~J) ..li L. L Li\li.f~ ~I ),,_JI o.lA t_~J o~I i_A 0i j~
who recites Surah Humazah will be rewarded equal to the world.
~4. ~1
Now the question is: Is it allowed to recite Surah Humazah and leave the other
chapters, whereas it is mentioned in traditional reports that his prayer will not Ji1 ~ Jj) i~J 1..;-11.f}I 4::9 L... oJr' .!l j I~ 1J '~JJ ..li L. ~ J.,....ll ~ 1..;-11.f}I :cj? I
be accepted or his prayer will not be purified?
Epistle: The reward mentioned in traditional reports for recitation of Surahs is .r.f- i;:. 0i j~J ..!l; ~1 0J,,_J1 ~1;J i; t.. ~1; ~I t4+Lt241 (~J_;;i U!)J (~i
- - ,;

correct, but if one leaves them and recites Surah Ikhlas and Surah Qadr, about
.~1.!l; ..li 0~ ~J ,4.Al; 4j~ 0faJ 0iJ,,_ll 0ili\
which report has come down, he will get the reward of the Surah he has recited
1

and also he will get the reward of the Surah he has left. It is also allowed to _,,.;.T i.F9 i_,.A:, J~ rf-·~·~ :~~i ~~I ..W ~0~ ~ ,0L.a..J k e~J if' J
leave other Surahs, although his prayer will be correct; only that he should have
left it for a preferable deed. .Jl_,.,;i J~ "5iJ 1~1 o.:.o \ Y.. .;>T ~ r J~ r•·t2·-u o.:.o J.l:l
Question: When is the farewell to the month of Ramadhan? There is difference
~ 0i ....JL> 0}-9 .o.:.o ~ _;>T ~ & t_!~)IJ ,~L;J ~ 0l..a..J k ~ j..JI :~_,:JI
of opinion among our associates. Some say that the supplication of the farewell
to the month of Ramadhan should be recited on its last night. Some say it
·~~~
should be recited after sighting the moon of Shawwal.
Epistle: The Aamaal of Ramadhan are performed in its nights, therefore the ~J ~TJ ~JI~ JI J_,-J 0i ((-~ ~~) J:,E -;Jp :~Jr J I J_; :rJ
supplication of farewell to the month of Ramadhan will be on its last night,
o.L Lo (~it-it.~) f;;_,.;.JI o.L ~(~;~I':'?~ jji ':'?).~~I
although if one fears that there would be deficiency, one should recite on last
two nights. r:r- ~4-"JI :.;-a ~ J:J cf J.J~ ~ ~4 - .!lr .Jil \l~i - 4 i) ~.~ · ~ iJ ~~lk.JI
Question: "Most surely it is the Word of an honored messenger. .. " (81:19) It
implies the Messenger of Allah (s). r..LWI ~\..~. ~I~~ .ri cf~~.;:,; L. L ~ ~ ~~lJ JWI o.lA
"The processor of strength, having an honorable place with the Lord of the
~.LlJ ~ly->';iJ ~ L4- ~~~~µ;Jo~ .Jil ~ ~J ~1 ~ ~ o.J'~
Dominion. One (to be) obeyed, and faithful in trust." (81:20-21) •
And what the power is and what that being is and where it is?t65 .JW .Jil '"\.;, 014L:.. ~ ;_,,:.\llJ
May Allah, the Mighty and Sublime exalt your honor, please ask these
questions to a trustworthy jurisprudent and inform me and also write in detail _.!l~ ~J .!l _r- \bi J .!.}'"~~I JL.ki .o_,,.>~IJ L;:i..UI '_;-::>di_,_>';iJ ~~I ~ :ct.,:ii
about Muhammad bin Husain bin Malik so that he may be satisfied and pray _for ·
the well being of the world and the hereafter from me and the brothers.
 Kitab al-Ghaibah
451

450 Book of Occultation

Epistle: May the Almighty Allah gather the good of the world and the hereafter
for you and your brothers. l\fay Allah maintain your honor, help you and be
· kind to you and may He complete His favor on you and if some harm is to
reach you, may it come to me instead. And praise be to Allah, the Lord of the
worlds and may Allah bless Muhammad and his progeny, all of them.
346- In another book, a letter166 is mentioned containing the following
questions, which were written to a special envoy of Imam Mahdi (a.s):
Question: May the Almighty Allah continue your respect and honor; ask the
Faqih (Imam Qaim) following questions and inform me:
When a worshipper gets up after reciting the first Tashahud to recite the third
Rakat, is it obligatory for him to recite the Takbir? Because some of our
scholars say that it is not obligatory, on the contrary he is allowed to say
Bihawlillaahi Quwwatihi aqoomo wa aqud.
Reply: There are two traditions in this connection: the first is that when the
worshipper lifts his head from Sajdah he recites the Takbir, then he sits and
then he stands up; thus he does not need to recite the Takbir for standing up
after sitting. The same is with the case of the first Tashahud. One can choose
any of the options.
Question: Also please inquire if one can pray wearing a ring of Hadid?167
Reply: It is detestable (Makruh).
Question: A person bought a sacrificial animal on behalf of a person who was
not present as the latter had told him to sacrifice in Mina on his behalf; but
when he wanted to slaughter the animal, he forgot the name of that person and
he remembered it only after the sacrifice; is it a proper procedure for the perspn
who delegated the ritual?
Reply: There is no problem; the sacrifice was complete.
Question: There are some Majusi weavers among us who eat carrion and don't
perform bath (Ghusl) of Janabat; can we pray in the clothes weaved by them
without purifying them?
Reply: There is no problem in it.
Question: A person is reciting Midnight Prayers in dark; ~ when he goes into
Sajdah, his forehead falls on something other than the place of prostration; that
is the floor etc. Now when he raises his head, he finds the Turbah; does he have
to count that Sajdah?
Reply: Till he does not sit upright, he can raise his head to search for the Turbah.
Question: A person who is wearing Ihram removes the covering of the canopy,
but leaves the frame. Is it allowed?
 Kitab al-Ghaibah
453

Book of Occultation
. . • ·~I~J 6 )' ~ ~ ~~ ~ :~l_p.JI
452
J..+9 'J-;: 01 ~ u-.9 L.J •
'-!~ ~~
. ~ IJ-i> ~Ji c--:
• •
~'.. ~
0 1_ ,, •
J.-
It:.- . . ~. ,,
0-4 ~ i~ if'J
Reply: There is no problem if he leaves the frame. One of the things a person in
Ihram has to avoid is shade. Thus, if he rides a camel with a canopy _or a bus ~~~j~
with roof, he has to pay the Penalty (Kaffarah) of sacrificing a sheep, but if the
. 'i~ .s.:W ~yb ~~I~~~~ I~! :~l~I
covering of the canopy or the bus is removed, leaving the frame and walls,
j..AJ ~~ii 4-41r-1 ~ ~ ~ ?C-> (.)..UI <..L . i ~ 1... • ·1
there is no problem in it. · ~ . .r . u ~ . v- 'o.r:- if' ~ ~ ) IJ
Question: If a person wearing Ihram shades himself with a sack or with ~J.>IJ ~.a~~ if w; ~J ~~:rs-~~ 0f ~
something else to protect himself or his seat from getting soaked in rain, is it •
allowed for him to do so? 'd~ '.)\,; ~ ~ 0!J 'o.f'~ :~l~I
Reply: If he does this on the way with canopy, the Kaffarah is obligatory on
him. The penalty of a goat is due to the fact that the person has shaded himself
~'l ii;>- 1-w ~ i ~ 0i ~)J j~ jAJ
from rain and to shade oneself is an omission for a person in Ihram. · 0~L,.:, i.; o..W ..LiJ ,d]~ d4 ~ :~1~1
Question: Is it necessary for a person doing Hajj as proxy, to mention the name
of the one whose Hajj he is doing at the time of Ihram? Is it obligatory that he
~j~ ~ii ~I~ ':1 ~ ~J ~J ~ 0f ~)Jj~ JAJ
must make separate sacrifice for himself as well as whose Ha.ij he is performing? .;~:~1~1
Reply: It is not necessary to recite it in detail and one sacrifice is sufficient on ~~~ • (.., J.,J.> I.• '1 , < • ,
J~ v-' - c_u.o J ~ oJ~J!_,..... JI A.$~ 4AAJ ~)I ~J
behalf of the one whose Hajj he is performing.
Question: Is it permitted for man to tie up the Ihram with a sheet of fur? .;~:~1~1
Reply: There is no problem; righteous ·and decent people168 have dressed (been 'j• ' ':J I I • •
"J-Au.J-4~ Jo~~l ~..l>~J~r+.~Jt.'ljA~~ 0 ~~)l~J
Muhrim) in it.
~~W .. ·1 · J1 •
Question: Is it permitted for man to keep with himself an iron knife or an iron . ~ i r-::9 ~f' 4.4lr-1.P-Y.. 01 ~) 11-4J j~ ~ 't:l-.l' 0'°
I,..).) •

key while praying~

• ~t:L-JI :,;.o 'l! i ~ 0i)~ 'l ij o~I
Reply: It is allowed.
Question: A man goes for Hajj with a group of Sunnis and they do not put on .~Ir+'~ J! ~I~~ ,w.; ~ ~J ~L::JI ~ r ~~ 0'° i ~ :~l~I
the Ihram at Maslakh. Whether this man is allowed to delay _his Ihram till Zaat-
·~.f' ~ 0i .f'~ ~~j ~ 0~ '0_;1...JI ~I ~~J
e-Arq169 so that he becomes Muhrim with them at that place?
Reply: It is necessary to become Muhrim from the Miqaat and say the Thalbiya
softly and when he reaches the Miqaat with them, he should make it obvious.
Question: How is wearing leather slippers, because people say that it is Makruh
to wear them?
Reply: It is permissible and there is no problem.
Question: A man is a treasurer in endowments and he is careless. He considers
as permissible for himself the endowments, which are under his control, and he
does not abstain from them. Often when I enter his office and he is present or I
enter his house and he is present, :rie invites me to ·eat and if I don't eat at his
place, he would become inimical to me and say: such and such has not
considered my food lawful. Now please tell me if it is allowed for me to eat
with him and then later pay Sadaqah for it. And how much Sadaqah should I
pay? Or whether it is allowed for me to accept a gift from him?
 Kitab al-Ghaibah
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454 Book of Occultation

Reply: If this man is having other property in addition to the endowments he

holds and has other occupations as well, you may eat with him and accept his
g~fts. If it is not so, you must nelther eat at his place nor accept any gift from him.

Question: A man is a Shia and considers Mutah and temporary marriage

permissible and also believes i n the Rajat (return) and all his family members
1

are united. This man has made a vow that he would neither take a second wife
nor do Mutah. And he has spent 19 years with this vow. Now if he breaks his
vow, does he become liable for a penalty or sin? ~~ii ~t. l!lJ~ 6'; ~
Reply: It is Mustahab (recommended) for him to do Mutah at least once for .,JJ :u~I u-k ~ l>JI ~ · t ~L. J~ .Jil c.;-:.
Jt.r. ~' · ·1 .1 " • ,,,. • "
obedience of Allah, so that the sin of the vow is removed from him. j u ""' 1...;--> :. •l!AJ.) 4:?' '-:"' 1,_p,J I
[This letter is followed by the discourse of Husain bin Rauh as follows:] Thus if \ . o...L>IJ ; r
you con~ider it proper, may Almighty Allah strengthen your honor, ask these
questions from Imam (a.s) and leave their explanation for me and write to me ~ J...Ji ~ ;;JL. JS' ii ~J J .,_P J di.; Cl" y) Ji...; ,i.!lr ..Ji1 r1> i ~ i) .:i ~
the command in each issue and leave your favor on me . .tv1ay the Almighty ~Ll jl ~L:.o LliJ ..!.!"'4 ~ ol.r.-iJ _r.::>- JS'~ ~ii Jil ~di~~ WI J.il4;J
Allah deem you as the channel of all good and may He issue it through you. If
~~ •j .tl..:.. i < s L "'' • f. 1 ,t
you do this, you would have performed a preferred and a rewardable act. · r-' J
•
.r J ~.Jl-;.NJ ~.)""-'J ..!.i~liJ .!.Ir i1.)1j .!.!,.~ Ji1 Jlki .Ji1
• " "

May Almighty Allah give you a long life, may He preserve your respect and ~LJI l..;-'J Ji ~I .~J & ~-liJ ..!.ll.,t;,. _,.JI :..o ·1-~J dJI o.il->I · 1·
good fortune and complete His bounties on you and may He increase His favors - 1,,.1 ~ - • • 4:?' .) JJ
on you. May He deem me your ransom in every calamity and may He fix my .I~ rLJ .JTJ ~I~~ Jil ~J
death before you. All praise is from the Lord of the worlds and exceeding
benedictions be on His Messenger, Prophet Muhammad (s) and his family. .u~_,:JIJ ..k>JI ~ u:_lll ~..Lill ~J..WI cf ~I o..lA ~ :(Y J.I Jt;
Ibn Nuh said: I have prepared this copy from two ancient scrolls, which .~I ~J Jil_,.JIJ ~l%JI ~ V"'l:JI jk:.i .J-4 Jil ~Jr-Lill y.i jl$"J
contained letters and epistles.
Excellence of Husain bin Rauh continued
~~I ~j r> ~l&. J. Jll ~ y.i ~...l.> :Jt; ~ J. Jil 9 ~ y.i "5J) ·'°'£V
In the view of Sunni and Shia scholars, Abul Qasim Husain bin Rauh was the most ~Y.. ~ ':?..lfJJ (.JJ J. ~I r-wl ~i ~I .J-4 jk:.i .JA cf •.:.~,iJ lo :Jt; ~I i.i-i
intelligent personage of his time, although he acted on dissimulation (Taqayyah).
347- Abu Nasr Hibatullah Ibn Muhammad says: Both Abu Abdullah lbn Ghalib ill.$'J <...J.i..; ~ i l....WI ..:....;15'J ~ JJ:.i.JIJ J,,-ll ~ J-.. .J .:,,15'J J t..., Joi ;I> J
and Abul Hasan Ibn Abi Tayyib said: I did not see anyone wiser than Shaykh
Abul Qasim Husain Ibn Rauh. I saw him one day in the house of Ibn Yasar. He .L9y._J ~· ~ r-WI
y.i
had a great position before the Sayyid170 and the caliph. The Ahle Sunnat people r
~ Jil ~ Jll J.,,....... J ~ V"'l:JI ~j ~ ~i jf ...L>IJ j jl:.;I _);L:.; ..l9J ~ "5~ J
also revered him. Abul Qasim attended that place due to dissimulation
J-!j Jlii .l+, i'YSJI .)lj '_rS- cf j..a.91 I,._ I. .>~I Jt; L-_ ~ ~ ~ .,-1·
(Taqayyah) and fear. I remember him. Two men were argui:Q.g; one was claiming -· ~(..)':..r J~rrs-r,~J""'J
that Abu Bakr was the best of the people after the Messenger of Allah (a.s) and 0~
then Umar and then Ali; while the other contended that Ali was better than Umar.
~ JJ)~I o~ ~ J!J...a.11 r..J.Q; .JA ~ ~b....a.11 ~-4·~1 ':?lll ~JI! ~J r-wl
Their debate took long. So Abul Qasim said: "What the companions are
unanimous upon is that the Siddiq comes first, then after him the Faruq,171 and
~ .L.;~ ~I .JIAJ l!lj~ ~ ~..bJI '-:"'~jJ ·~)I~ r U:.J.fJI J~ 0~
then after him Uthman, owner of the two lights, and then Ali, the Successor.
Narrators of traditions uphold this. This is the correct belief before us." ·
 Kitab al-Ghaibah
457

456 Book of Occultation

rs . ~J·) ~ ~yJ.r.. )_,.,a:,J1 t.w1 0l5"'
J
,. ' "
J J.,Al11..l.A .....
'-'
~
..
. I~. 11 . .
~~0'°

~ ~IJ _r.-.ajl Jjl r--li ~ .a.II~~ jJ .~)~~.I.. iJ° ~ ~IJ .U ,.~..UI

Everyone there was perplexed by these words. Members of Ahle Sunnat group Lo.1.9,, _,. L~:. II !.:.'. l~.11 ~. • •
were raising him over their heads from gaiety and were praying for him and ~. ~ ~· ~J ~ ~ ~~ '~101 ·" _\;.J ~ ~ ~ l.)"'~iJ
c~rsing those who were "accusing him to be a Rafidi."
~J (JJ ~~I ~WI ~41~~ IJ~Y ~fa ,J.r6-!. ~4J~ I~"~ J~ -~ .- 1-4>
Laughter was all the while overwhelming me. I tried to withhold it and control ' M M

myself from laughing by putting my sleeve into my mouth, but then I feared ,oJb J! ~Ji ~I iJ° uil91J ..li ~ l$'1J ~Ji!
that they will discern who I am, so I left. The Shaykh looked at me and noticed .!l~ cl r,,>.UI .:its'""~ .:ii.;..,);~~ ,JI ~..t.:i ,JI-¥ ~j ~ :.; JW
that. When I arrived at my house, there ~as a knock on the door. I came out and
saw Abul Qasim Ibn Ruh on his mule. He had come to me on his way home. ·':?~ .JA .!.ll..i.s'":~.~-~
He said: "Abdullah, may Allah do you favors, why were you laughing and Li '~ J . :q '
·~ .,..- 1.u ~-- ; ,J-> ~ ,sJ t~j ':J ~µ,~I ~j Jil Jjl :J Jw
I
_·
almost cheering me; as if what I said was not true before you. "172
I said: ,"It is true before me." He said: "Fear God, Shaykh. I will not forgive :.r-- ~ ~ ':JJ ~ ~ ':J J.,All dl~ JA ~JJ it..)'I ~L,.:, d.i4 '5.r.. ~ J ~':?~
you if you consider this word of mine great." I said: "My master, someone who . .~ _,..a.;1J ir-~JJ .di~'i u~ ~ l.!J.;l:> J :J Jw !~1..1.A .u;
is a companion of the Imam and his representative, if he says a word as such, is Lii ~..:.11 ;J, Jli ·''I < .
. c-:- c·. ~r "~.r.' ~~I y.I i_f J.:>. :~ 0-! JI! 4..:A ~ y.i Jli .r'tA
O o M

it not awkward and laughable?" He said: "By your life, if you say this again, I
will desert you." He bid me farewell and left. 0 ~ ~.,,.Lt'~ J ~JlA.o ~ ..L9 J}~11 uWI (,._ .u 0ts'" LI :,j ~ Jil . l".tl AJ
' • ~ •J•'"" ~J~W
348- Abu Nasr Hibatullah Ibn Muhammad said: Abul Hasan Ibn Kibriya
Naubakhti narrated to us that: Shaykh Abul Qasim discovered that his doorman ~ o..l...>IJ '~..l> J! o~) l.. JllJ ~ o.ri. j JL .i,L _t_ Ci.lo. _Lt ,~..l> . ·
":?" " -Y ":?"-. if' 4.9 .rPJ
had cursed Muawiyah. He ordered that he should be removed from his post. For
.4;o-U clJ~ JS'~~ JA~l
a long time, the doorman was asking him to reinstate him, but by Allah; he did ·
not. Someone from the houses too~ him and gave him employment. All of this ~)~ ~ o)~ wlS"' ':fo..Ul i..r' .r.~1 -L:,ylJ~ ...L...>i y.i ,.;;.J.>.J :Ji1 ~_,..a; y.i Jli .rt°'
was due to dissimulation (Taqayyah).
349- Abu Nasr Hibatullah said: Abu Ahmad lbn Daranawayh Abras, whose
~J (_JJ 0-! ~I ~WI ~i -J! j>..t; ii.P-!J ~j ~ ~! :J J\i :J\.i ~l}JI
house was at the gate of stationers said: I and my brothers used to visit Abul 0 ~ iJ°(.~ '~ .J.>.IJJ ~ ~ o~ ~ i:ruJ ~~ lylS"'J (Jt:i) <l.W ~ Jil
Qasim Husain Ibn Rauh and transact with him. He was very polite and had
great manners. When we visited him, we would be nine or ten people, nine of J-tii ~ ~J~ 0LS ~'i ~IJ -1..>IJJ ~ Jil u-1! ~ ~ ~ ~! L:.L>~ t.. ~
us against him and perhaps one of us unsure about him. When we would leave
'~ Jll ~) ~ ~ ~ 40J) ~~J O~JJ l,. J.ib-...a.ll
him, nine of us would be seeking proximity to God through his love, while one
of
"
4-...A • . .I
1.-. . , ,
us may be unsure about him. That was because he would discuss the qualities . ~ '-:?"- ~ (Y ~ ~ ~ -4>11.)"'l:.JI ~I if' ~IJd ~ ~l ui.;:>iJ .ro.
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. ~1_r.i01 ~ Jil ~J ':fo.rJI~ ~f ~ i~ ij ~ 0-!1~~~1 · ~ ~ Jll
350- Husain Ibn Ibrahim narrated to me from Abul Abbas Ahmad Ibn Ali Ibo ~_,.:JI -4>-i ~ ~ )~ ~ ulS"' '5..UI uJ..UI. j ~-·'I. j - . . _, 1 ·~ ."., 1
M : M ' ":?" " ·.r' ":?" (J) J. i..r.:-- ~'w
Nub on the authority of Nasr lbn Hibatullah Ibn Muhammad Katib Ibn binte
Umme Kulthum, daughter of Abu Ja'far Amari that the tomb of Abul Qasim .~ Jll ~J .!.l_,.!.11 o.;k:.i J!J .;>~I ~JJ.!I J!J j:JI J! .li~I
Husain Ibn Rauh was in Naubakhti area near which is a gate where the house _of
Ali Ibn Ahmad Naubakhti stood, which led to another gate and towards the
(.._.. L 0~ ~ ~ Jll ~J r_JJ ~~I ~WI y.i ul.. :~ y.i J JliJ :-Jli
bridge of Shawk. May Allah be pleased with him. :c;_? l)~:j ~ ~JJ ..liJ .4.SW~J i:.1-f.s- J
Abu Nasr said to me that Abul Qasim Husain Ibn Rauh died in Shaban of th~ ,,
year three hundred and twenty six. I have narrated inordinate number of ',,, \
traditions from him.
 Kitab al-Ghaibah
459

~l:-4- 0-! ·~ 0-! ~I ..iii ..Y. ~i ·0->' ..iii ~ 0-! ~I~ ~.r,>-i L. t+:.. ,fo'
458 Book of Occultation
.
.....:0 l-:>-1 :Jl.9 ~..iii ~J
-
· \,.,.:
r JJ J.• ~I
-
tt-' l.4.11 ..,j .. :. . . ~.II ' ....1.> 'Jl9 .&I
I ..;. C::- ~ '
4
~)
· • 11
c$~Jf.-
351- Narrated to me Husain bin Ubaidullah from Abu Abdullah Husain bin Ali
bin Sufyan Bazufari that he said: Narrated to me Shaykh Abul Qasim Husain bin U ~. .c:.o ~I i ~ i ~ J~ 0-! _;A L1 ~i ~ ! L - - ,a....; 40~J ~~I ~ ~ 6-,.pi
R~uh that: Our scholars had differences especially with regard .to the matter of
predestination etc. Before Abu Tahir Bilal173 became deviated, I went to him Jil ..Y. u-!j
-
~I• o~l:......iL•• l!JJ..>.
-
JI r ..>~.W
- • 1..:,.....r - •
I u...Lit9 L.Li- ~..r~
· t~ '!.$·..r· ·J1ua
~~ ' '-'.J\>1,,1
· ...1. 'I
'1
I

once and conveyed to him information about the differences. He said: Give me I -

sometime.· I gave him sometimes and after that I visited him again. He showed ~ ~J JTJ ~JI~ JI J,,...,; J.&- ~-~ i,,.i J I ~1) 1~1 :JLl i')LJI ~
me a tradition from Imam Ja'far Sadiq (a.s) that the Imam had said: Whenever
Allah, the Mighty and the High decides a matter, it is transferred to the ~~ u-11 ~ wi J1 ..\.>IJ ~ l..l>IJ w'11 )l....J i')LJI ~ ~j.JI ft4i
Messenger of Allah (s) and after him it is transferred to Amirul Momineen (a.s)
and after him to every Imam one after another till it reaches upto the Master of
:,.-:;- JI u-111~.I. ~i ~~I ~1) ~1J ~J.JI J! [.~ ~ ~i~I ~ ~L. )1
I

the age (a.s) and after that it is revealed to the world. And when angels want to .l..> IJ ~
J.&- [.fa ~ i ')U I ~ wlA_;JI ~ ~ J.&- '-""f' ':J...s. j.=:-J
..l> IJ
take an issue to the presence of Almighty Allah; first they entrust it to the Master
of the Age (a.s) and then it is presented to each in succession till it reaches the jJ' JI ~ ~ r!. ~ ~rJ J TJ ~ JI ~ JI J,,...,; J.&- ~.J"o! ~j J!
Messenger of Allah (s) who presents it to Almighty Allah. On the basis of this all
that is issued from Almighty Allah is issued through t11e Holy Imams (a.s) and all 4J-S' I_;..;· ··I LoJ ~~~j ~ JJI Jl [._; LoJ r+.-~j ~JI~ J_j W ·~J
the deeds that go upto Almighty Allah go up through the Holy Imams (a.s) and
the Messenger of Allah (s) and his Ahle Bayt (a.s) are not at all even for the blink
of an eye needless of Allah, the Mighty and the High. [On the contrary, they are
I 4.r.f' > J.=:-
4J J ~ JI

mediums of divine grace for the people by the permission of Allah]. ~I ~I ~J>. :Jli ~l_,A..,ajl ~j ~ ~ Jil ~ ~i :f' ~4 ~_r.>iJ .foY
- -
352- Narrated to me a group of scholars from Abu Abdullah Muhammad bin
i:.r.,?-J '5....1.>! ~ i')LJI ~ ~ ~ i.r'.J-4 r-"" ..Ul> ~ ~ 0i ~..iii ~J (JJ ~
Ahmad Sufwani that he said: Narrated to me Shaykh Husain bin Rauh: Yahya
bin Khalid administered twenty poisoned dates to Musa Ibn Ja'far (a.s) and this ·r-ll Ji~~ ~1 IJL.L. i')LJI ~ w':/1J ~10iJ ,i.:.,,L. l+!J ~J
led to the martyrdom of the Imam. The Messenger of Allah (s) and the Holy
Imams (a.s) did not pass away from the world, except through martyrdom by I o..UJ ..uJJ o..UJ dJ.15"J 'r-"" ~r i')LJI ~ L,o) I rf' _}'~ JiJ
sword or poison; and it is narrated from Imam Reza (a.s) that he was poisoned;
as well as his son and his grandson. Ji1 J_,.....J u~ r-S:.U JW '~J;-+11.!.l_r.i ...JJ~I ~J ,~1 ~ .JLJ. ror
353- A theologian famous as Turk Harawi [Budail bin Ahmad] asked Husain
bin Rauh: How many daughters did the Messenger of Allah (s) have? Husain UJ~ ~J :Jus .Wt; :Jus ~µi ~L; :Jts .~) :Jw ~rLJ .JTJ ~ Ji1 ~
bin Rauh said: Four. The inquirer asked: Which of them is most superior? He
replied: Fatima (s) . He asked: How is she the most superior, whereas she was
:Ju ~r-1-J .UTJ ~ .Jil ~ .Jil J_,.....) ~~ .o ~iJ l:...... ~~i l.:'..-its"'J µ i
the youngest and she lived for the least time with the Holy Prophet (s)? Jll J_,.....J UJJ ~j l.AIJ..>.! ~4J Lol.J'!J ~rrJ ~ ~# 4. Jil ~ ~-·I ,a;J
Husain bin Rauh said: Because of two qualities, which Almighty Allah
bestowed to her, because of His grace on her and in order to make her status J_,.....J ~ ~j JW .Jil 0i '5.;> \J1J ~o..UJ :_r lA.r.f- ~.I.. iJJ rLJ ~TJ ~ Jil ~
clear to all: One is that Fatima is the sole inheritor of the Messenger of Allah
(s) and no son of the Prophet shared this, (as all expired during lifetime of . ~')l>! ~ ~! ~~ 1, . 0 ·12~ ~J .IA.r.f- :.r ~ iJJ ~ ~J .JTJ ~ .Jil ~ .Jil
Prophet). Secondly Allah, the Mighty and the High placed the progeny of the
Messenger of Allah (s) only in her being and the survival of the generations of ·~ :.r #J_r
the Prophet was through her and not through anyone else. And Almighty Allah
gave these two excellence to· her exclusively due to her precedence in sincer~ty
and because He knew about her pure intention and conscience.
 Kitab al-Ghaibah

460 Book of Occultation

Harawi says: I have not seen anyone giving a better or more brief and more
useful reply to this question. ,
354-: Abu Muhammad Muhammadi narrated to me from Abu Husain Muhammad
Ibn Fadhl Ibn Thammam, saying, I heard Ab~ Ja'far Muhammad Ibn Ahmad
Zakkuzaki say the following as he mentioned \ to us Kitab Taklif, which we
believed that only people who exaggerated about the position of the Imams
carried. We heard him in the beginning, when we started writing a tradition that:
"Everything that Ibn AbiAzaqir has in Kitab Taklif, would go to the emissary of
the Imam, Shaykh Abul Qasim Husain Ibn Rauh who would show it to him and
then narrate it. When it was authenticated, the emissary of the Imam, Shaykh
Abul Qasim Husain Ibn Rauh ordered us to make copies of it.
Abu Ja'far says: I wrote it into tablets with my hands.
Ibn Thammam says, I said: My master, pass it to me, so I may copy it from
your handwriting.
He said: I have lost it. Ibn Tammaro says: Then I found its copy somewhere
else and wrote it down after I had heard this story.
355- Abu Husain Ibn Thammam says: Abdullah Kufi, the servant of Shaykh
Husain Ibn Rauh said: The Shaykh was asked about the books of lbn Abi
Azaqir 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 tell you the same thirrn. which Abu Muhammad Hasan Ibn Ali
(a.s) said when he was asked about the books of Aale Fadhdhal. They asked,
'How should we act on their books? Our houses are full of them.'
The Imam said: Take what they have narrated and discard what they have
opined."
356- Abul Hasan Ayadi asked Abul Qasim Husain Ibn Rauh, "Why is it
abominable to have temporary marriage with a virgin?" He said: "The Prophet (s)
said: 'Modesty is part of 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 Shaykh.
357- Husain Ibn Ubaidullah narrates on the authority of Salama lbn Muhammad
that: Shaykh Husain Ibn Rauh sent the book of Kitabul Tadib to Qom and wrote
to a group of jurists about it and asked them to examine the book and see
whether there was anything disagreeable in it.
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 saa
(a cubic measure) of foo~ and food before us is the like -of badey from eve(y
one saa."
 Kitab al-Ghaibah
463

Book of Occultation
~~.,,_:JI J+- ~j 0i 0J_;S'-4 ~ ~~j :r ~4 ~- ....J :c_y ~I Jli .'r'oA
462
~I~ :Jw ~~J.) r._JJ ~~Ir-Lill ':1-i ~I u-11 r\11 IJ.. Jl..o ~ :'-1 J:4i
358- lbn Nuh says: I heard a group of our scholars at Egypt mention that Abu
Sahl Naubakhti was asked how this position reached Shaykh Abul Qasim r--Wl.J-?i ~LS"~~~ )J· ~J;~IJ i~I ~i ~J ~j .}JJ 'OJJl:>-1 L.J
Husai~ Ibn Rauh and not him. He said: "They are more knowledgeable about ~~I ~IS' ,,,Ji r-WI y,iJ ,~~ ~ J~i U' ~ ~~ i.P ~I ~··JawJ
who they have chosen. I am a man who meets the adversaries and have debates
.Jl.9 W Jj ~ rJ,.l..lJ! ~ \... v-..J
· with them. If I should know his place, as knew Abul Qasim, and was pressed in . . ....4., l,WL,. i..r'· ..rj J .1 •
.
o..u ~
my debates for proofs, perhaps I would lead up to his place. ~ L.IJ :~ s>lll ~I ~l.:S' JJi ~~~I )!;JI 1:1-j ~ ~ ~ ~ _?~J .fo~
As for Abul Qasim, even if the Divine Proof (Hujjah) were to be under his
0'°1 ~ ~~j ~ '1! ill~~ J j>-..l.4 '.'.>U ~ y - '-:?'"
. j Ji! ~1 · -<..WI '-)I ·
...r. IJ.;'!J ~·
cloak, and he were cut by scissors, he would not remove his cloak." Or he said M - J ).)#
something like this.
·l+:JJ ~~~~~I
359- Muhammad Ibn Ali Ibn Abul Azaqir Shalmaghani mentioned in the
~ J..L..aJI 4-A )J ~ 4->JI ~L,a; ~ tJ.:.:..o .: ol:as- :rJ :_,>T ~ ~-Jl.9J ,f"\•
beginning of Kitab Ghaibat, which he wrote, "As for the dispute between me
and thiS man, may Allah increase his success, no one can interfere in it, except ~ )1 ILJ ~~ ~ ~ oyi if' J~l '1! Jil ~J ~ ~ ~ ~J O_r-J °'"~
one whom I involve, because I am the victim and it is my right."
~ J4- ill~ t'4 iY\.....)'1 ~J ~ ~ JJJ.JI ~WI~ '1 Jy'JI :r r'J ~~
360- In another section, he says, "Someone upon whom the favors of God are
great, many proofs bind him and he must speak the truth in what hurts and what .o_?'~J ~j.JI :r o.r.f- ~ ~.&'
pleases him. It is not permissible or me, between me and Allah, but to speak •
the truth about this man. This man is appointed to a duty from which the public
~..HI~ Ju :~1 ~ ~ y,i ,_/ Jl.9 :Jl.9 1.5"'y ~ 0JJlA ~ y,i _?~J .f"\'
are not allowed to turn away. The command of Islam applies to him like it was IL~~ Ji! ~J.,..
• I.-:
JJ v·· ~~'I ,.._...,\A.JI
M \
'..J
1:1- i ~ ~-1.A·i.s~
• "'I ~Ir-
~ ~
1.1. ' I I •I• I

applied to other believers."

~~°)\)JI ~Jl+:r W"' r'11 I~~ ~Jlf:.; LS ..lQJ •.U l:.6:-~ ~ ~ i,j>'JJ
.- . "IJ, r
''1
J
361- Abu Muhammad Harun Ibn Musa says: Abu Ali Junaid said to me, Abu M M ,---

Ja'far Muhammad Ibn Ali Shalmaghani said, "I did enter into this contest against .~I
M'

Abul Qasim Husain Ibn Rauh, but I knew what I was entering into. We were .w o&-1.)IJ ~ ~ ~l.9iJ J_,ijl I~ Ji ~I~~ :-Lo.>....o y,i Jl.9
fighting each other for this position like dogs fight each other over a corpse. "174
Abu Muhammad said: "The Shia did not pay attention to these words and were Jil ~J (_JJ ~~Ir-WI 1:1-j ~I~ s>r-11 ~~~~I ~j ri _?~ M M

unanimous in praying for his chastisement and despising him." • •

:~ly.~I ~J .i.; i~~I (lb.iilJ ~
Abul Hasan Ali bin Muhammad Saymoori
After Shaykh Abul Qasim Husain bin Rauh, Abul Hasan Ali bin Muhammad ~ ~ l:;...b-:Jl.9 ~y.~ ~ ~10-! ~ 0-! ~ ~-~j if- ~4 ~_r.>i ,f"\Y
"' . .. .. ..
Saymoori succeeded to the post of the deputyship of Imam Mahdi (a.s) and with . ~ J.lll ~ y.l l:;...b- :Jl.9 i~I, ~..L..; ~_?j 0-! ~
M
0-! ~I ·~ J~I ~ --'I I
v .J,rM f..
his death ended the special deputyship of Imam (a.s). Only these four were
channels of contact with the Imam of the Time (a.s). ·s>..LfJI ~I ..UJ :Jli ~j 0-! ~~ ..UJ :r ~~ o~ if' 1:1-j ~...b- :Jli 0~ 0-!
362- A group of scholars narrated to me on the authority of Abu Abduilah '~_,,.,, 4J J~J '~ 4J J~J '~; 4J J~J ,4.;~J 4-AjJ '~I i Y.. i')\..JI ~
Muhammad Ibn Khalilan, who narrates on the authority of his great
grandfather, saying: The successor - Mahdi (a.s) was born on· Friday. His ·~ J.>JI ~ J=9 ~j 'ii
mother is Raihana and she is called Narjis, Saiqal and Susan. She was called W9.~ 0-! 0~ ~JJ ~L.J ~J ~ ~ 0~ :_r 0)> 0L.!J o..Uy 01.S'J
Saiqal (shining), because of the luminous pregnancy.175 . .
~ y.I ~ JIJ ,J.l)I ~
.
J 0~ 0-! ~ ~ 1:1-j Jl ~Ji~ 0-! 0W&. ~\...
He was born eight days before Shaban of the year two hundred and fifty six.
His representative was Uthman Ibn Saeed; and when he -died, Uthman Ibn
Saeed appointed Abu Ja'far Muhammad Ibn Uthman; and Abu Ja'far appointed
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464 Book of Occultation

Abul Qasim Husain Ibn Rauh; and Abul Qasim appointed Abul Hasan Ali Ibn
Muhammad Saymoori. And when it was the time of final departure of
Say~oori, he was asked to appoint a successor. He said: "To Allah belongs the
Order, and He is its Sustainer."
The full occultation is the one that began after the demise of Saymoori.
363- Muhammad Ibn Muhammad Ibn Noman Husain Ibn Ubaidullah narrated
to me from Abu Abdullah Ahmad Ibn Muhammad Safwani, saying, Shaykh
Abul Qasim confided his final testimony to Abul Hasan Ali lbn Muhammad
Saymoori and appointed him at his duty. So he undertook Abul Qasim' s task.
When his time came, the Shia gathered before him and asked him about the
representative after him and that who was going to carry his. duties after his
demise. He did not express anything in that regard and mentioned that he has
not been ordered to appoint anyone after him for this position.
364- A group of scholars narrated to me from Abu Ja'far Muhammad Ibn Ali
Ibn Husain Ibn Musa Ibn Babawayh from Abul Hasan Salih Ibn Shuaib
· Taliqani (a.s) that he narrated in the Dhul Qada of the year three hundred and
thirty nine that: Narrated to us Abu Abdullah Ahmad Ibn Ibrahim Ibn
Mukhallad that: I was present in Baghdad in the companionship of scholars of
narration, may Allah bless them. Shaykh Abul Hasan Ali lbn Muhammad
Saymoori, may Allah sanctify his soul, said without being questioned with this
respect, "May Allah have mercy on Ali Ibn Husain Ibn Babawayh Qummi."
The scholars noted the date of that day. Later, the news came that Ibn .
Babawayh had passed away on that very day. Abul Hasan Saymoori died after
that in the mid-Shaban o(the year i:hrce hundred and twenty nine.
365- It is narrated from a group of scholars from Abu Ja'far Muhammad Ibn Ali .
Ibn Husain Ibn Babawayh that Abu Muhammad Hasan Ibn Ahmad Mukattib
said: I was .in Baghdad in the year in which Shaykh Abul Hasan Ali Ibn :~

Muhammad Saymoori passed away. I went to him a few days before his
demise. He brought a holy letter to the people that read as follows:
"In the name of Allah, the Merciful, the Compassionate. 0 Ali Ibn Muhammad
Saymoori, may Allah enhance the reward of your brothers for you, as you shall
die within six days. Tie up your affairs together and do not appoint any
successor to carry ~ut your duties after your final transfe~.
The full occultation has begun and there shall be no appearance, but after .
permission of Allah, high His name is, and that shall be after a long time, ,
hardening of the hearts and the earth being replete with inequity.
Individuals from my Shia176 will claim to have seen me. Behold, whoever
claims seeing me before the rise of Sufyani and the call, is a liar and a
slanderer. And there is no power except by Allah, the High, the Great. "177
 --- - - -- - -- - - - - - - - - - - - - - - --
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466 Book of Occultation

We transcribed copies of the holy Jetter and left him. When it was the sixth day,
we returned to him as he was breathing his last. He was asked, "Who is your
succ~ssor after you?" He said: "To Allah -belongs the Order and He is its
Sustainer." He died.
These were the last words heard from him. May Allah be pleased with him and
may He please him.
366- It is narrated from a group of our scholars from Abu Abdullah Husain Ibn
Ali Ibn Babawayh from a group of scholars of Qom, amongst them, Ali Ibn
Babawayh, narrated: A group of scholars of Qom, amongst them Ali Ibn
Ahmad Ibn Imran Saffar and his relative, the lady of Saffar and Husain Ibn
Ahmad Ibn Idris, said: We were present in Baghdad during the year in which
Ali Ibn Husain Ibn Musa Ibn Babawayh passed away. Abul Hasan Ali Ibn
Muhammad Saymoori, may Allah sanctify his soul, would often ask us of the
news of Ali Ibn Husain (a.s). We would answer him that letters are coming that
he is well. This continued until came the day on which Ibn Husain died. He
asked us about Ibn Husain and we gave him a similar answer.
He said: "May Allah reward you in the event of the demise of Ali Ibn Husain.
He just died at this hour." We recorded the hour, day and the month. After
seventeen or eighteen days, news came that he had died in the very hour, which
Shaykh Abul Hasan had mentioned him.
367- Husain Ibn Ibrahim narrated to me from Abul Abbas Ibn Nuh from Abu
Nasr Hibatullah Ibn Muhammad Katib that the grave of Abul Hasan Saymoori
is in the street known as Khalanji on the quarter of the gate of Muhawwal, near _
the banks of the stream of Abu Attab.
He mentioned that he died in the year three hundred and twenty nine.
False claima_n ts of deputyship of Imam who are also clearly condemned
by the Imams
The first of them is the one known ;1s Shari.
Abu Muhammad alias Shari
368- A group of scholars narrated to us from Abu Muhammad Talakbari on the
authority of Abu Ali Muhammad Ibn Himc,im, saying, Shari's patronymic was,
Abu Muhammad. Harun said: I think his name was Hasan and he was from the
companions of Abul Hasan Ali Ibn Muhammad and then after him from the
companions of Hasan Ibn Ali. He is the first to claim a position that Allah did
not assign to him and he was not qualified for it. He blasphemed Allah and his
Proofs (Hujjah), peace be .on them, and attributed to them what is not worthy of
them and they are disdainful thereof. The Shia cursed him and turned away
from him in dislike.
-·--- - ------
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468 Book of Occultation
~10-"'~ 4oj%J ~iJ il..)11 J.>- ':JJi ~..ts" 0~ Wl ~J.JI ,.'JjA JS'J :Jli
Harun says: Then words of disbelief and sacrilege were uttered by him .. . .
All such claimants, first, attribute lies to the Imam and claim that they are his ~~I 0-4 .J+Lll LS ~~I Jj J! ~ _,.\11 ~?.. ~ 'r+':Jly J! J_,A.111.:l+.
representatives, calling the weak to believe in them through such pervert
claims. Then they graduate up to the claims of self deification, like the words of ·"5? Jll JW ~ ~ ~lpJ ~~I
Hallaj as expressed by Abu Ja'far Shalmaghani and his like. On all of them be
:':;)~I~~~ r+-°J
the constant curse of Allah.
Muhammad Ibn Nasir Numairi 0-4 l:fo~l ..r.:-aJ 0-! ~ 0LS" :Jli ~ ~ Jll 9 ~ y.i t;r,>-i :c_y ~I Jl.i .r'°'
369- Ibn Nuh, Abu Nasr Hibatullah lbn Muhammad said: Muhammad lbn Nasir
Numairi was from the companions of Abu Muhammad Hasan Ibn Ali (a.s). And
~ i.r. t ru. "'""'1 ..w.... y. r iiY w; r~1 ~ <.)-- .:r. .;,-i1 ..i-.. <,<!r ":-'i....,., r
when Abu Muhammad was transferred to his eternal abode, Muhammad 0-4 o...:.o ~ ~ JW Jil ~J '~WI J ~-=>IJ 0l.. jll il..! ~~ o..ii 0~ ~ ~
claimed the position of Abu Ja'far Muhammad Ibn Uthman, that is, he claimed
that he was the deputy of the Imam of the Age. He claimed "Babiyya," that is, · ill~ ~.:ilJ U ; ~~IJ o...:.o ~.r}J J 0~ ~ ~ ~ ~j i.:rJJ ~IJ .:ibJ)fl
to be a gateway to the Imam. Allah disgraced and humiliated him through
blasphemy and ignorance, which he manifested, and through the curse of Abu ·~.r.JI .Mi r'il
Ja'far Muhammad Ibn Uthman and his dislike and denunciation of him. He
U; Ji1 ~)~.Hi~ _;+I:;~~~~ _;+I:; w:l:foJL:.i\/1 ~Lk y.i Ji.; .rv.
claimed this position after Shari.
370- Abu Talib Anbari says: When Muhammad lbn Nasir manifested his J 0~~ ~ ~!)~Ji~~ ~6--:l ~ Jil ~) ~ ~i ..L.,a.4j ~~ ~ '~ i.;-;J
heresies and blasphemy, Abu Ja'far took the oath of damnation against him and
made his disdain for him known. .~l> O.)JJ ~ J
• •
Ibn Nasir heard that and came to Abu Ja'far to soften his heart and apologize. 0-! ~ 01J 0 J>-'J o..il ~~ l:fo~I~ ~ ~ 0lS":Ji1 ..y; ~ ~ Jl.iJ.rv'
Abu Ja'far did not give him permission to enter, and barred and turned him
away empty-handed. ~ J_,..4u rYWI ~~I ~i ~A) r:- L:.:l~ J~ 0lS"J 4-L) i~I ~ ~
1

..

• •
371- Saad Ibn Abdullah said: Muhammad Ibn Nasir Numairi claimed that he 01 r°".f-1.J ~J~.)I ~ ~ r~~ J~)I ~
rtS:; ~J iJ~ ~L~L J ..-4, ~ )L.
was an apostle, a prophet and that Ali lbn Muhammad (a.s) had sent him. He ·~ . ..r-..J ...Y.

believed in reincarnation and exaggerated about the position of Abul Hasan u~IJ ul~l "5-l>-1~WI0-4 o..ii ~ J~I ~ Jl.l:llJ u~)JIJ tpl_,:110-4 ~~
(a.s) and deified him. He believed in the permissibility of marrying blood
relations of prohibited degree (Mahrams) and same sex marriage. He believed .di~ 0-4 ~ i.r! 'Y ~J r.&10iJ
that sodomy was an act of humility, meekness and modesty on the part of the •
receiver and that it was an occasion of pleasure and delight for the active • 0 ~J ~~I':;)~ ul_;ll ~ .;,-)1~t.S'"Y~~0lS"J
partner, and that Allah does not disaJlow any of such things. 0
TJ <Lii 0Lll> 0-! ~)I 4 ~ ~ ~_?j y.i ~ ~ ~ r:.r- di~ ~r,>-i .rvr
Muhammad lbn Musa Ibn Hasan Ibn Furat supported the authenticity of these
reports. 0-4 Y.J ul..Llll 0-4 IL 01 JL.ii ill~~ ~w ~ :J\.i o_;+l:; ~ J i~J l;~
372- It is narrated on the authority of Muhammad Ibn Nasir Abu Zakariya
Yahya Ibn Abdur Rahman Ibn Khaqan, that he clearly saw him with a boy over I .&1 .!l;J Ji tpl.f.11
his back. He said: I met him and rebuked him for that. He said: "It is of the
pleasures and humility for Allah and abstinence from arrogance." ~ :0Wl1 ~ Y.J J Ji~~.; ~1 UJI ~ ~ ~ ~1 ws :~ JLl .rvr
373- Saad says: When Muhammad Ibn Nasir was inflicted by the malady in
which he died, he was asked, "To whom does this order belong?" He said as his
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471

470 Book of Occultation

tongue was heavy, weak, and stuttering, "Ahmad." It was not known who this
Ahmad was. His followers divided into three groups after him. One group said
that it was his son, Ahmad. Another maintained it was Ahmad Ibn Muhammad
Ibn Musa Ibn Furat. Another group believed that it was Ahmad Ibn Abi Husain
Ibn Bushr lbn Yazid. Their group disintegrated. 178
Ahmad Ibn Hilal Karkhi
37 4- Abu Ali Ibn Himam said: Ahmad Ibn Hilal was from the companions of
Imam Hasan Askari (a.s). The Shia were unanimous on the deputization of Abu
Ja'far Muhammad Uthman on the account of clear instructions of Hasan (a.s)
during his lifetime. And when Hasan (a.s) passed away, the Shia said to Ibn
Hilal, "The community is with him. Will you not accept the leadership of Abu
Ja'far Muhammad Ibn Uthman and refer to him, when the Imam, whose
obedience is obligatory, has clearly assigned him as his representative?"
He said, "I have not heard the Imam mention him as his representative.
I do not deny the deputization of his father [meaning, Uthman Ibn Saeed],
though. However, if I were ·certain that Abu Ja'far were the representative of
the Master of the Age, I would not defy him." They said: "If you have not
heard, others have." He said: "You follow what you have heard." He did not
profess the authority of Abu Ja'far, so the Shia beseeched damnation for him
and manifested their disdain for him.
Then the holy letter came through Abul Qasim Ibn Ruh with oath of damnation
for him and denounced him amongst others who were dammed.
Abu Tahir Muhammad bin Ali bin Bilal
,.jJf-A JA \.. iYL..ll ~
His story and what happened between him and Abu Ja'far Muhammad Ibn Uthman
<.>~WI, ->iu ~ :.J ~ . ~Ii '1 .~ 'Ji~ I). ·•
Amari, may Allah lighten his visage, is well-known. He seized the goods of the • I..:! -
,'...,)
-- '-' • 1,,.1· , ~ y. ~J.> · IJ i.?J J · 1~t&. y.I ~ J .rvo
Imam, which were in his hands and refused to deliver them, and claimed that he
was the· representative; The community turned away from him and invoked CJ O.:! r 4-9}JI ~J Lo ~ JJt: 0! yAlk ~j Jl ~y.Q.il ..l9 ~~j :f ~J 0tr: Jli
damnation for him and the famous letter came from the Master of the Age (a.s).179 o~ J L.i JYL ,._, ~u, r 1·- .e-- 'JI~ 'I 1.1• •
375- Abu Ghalib Zurari says: Abul Hasan Muhammad Ibn Muhammad Ibn
AJ
...1. • '-' • .r- ~ ~ ~ · IJ ~ LJ&'
M

owW ~ ij J~J ~~ LJ&'

Yahya Maadhi said: One of our men followed Abu Tahir Ibn Bilal after the ~ i.;.r-J1
.
~ y.i :Jw i~1 J>~ ~1• .i..i~i
.
,.,.4 ~k>J
'-'
. .
. J.;> V. 1J ~
, ,1 •1 . 1•
y. oy-
dispute had occurred. Then he turned away from him and returned to our group. •
I asked him about the reason. ..H1 J>-..w ·J>~ :JuJ u r.- ~tr ~1JW4J~
•
<'·iJ ~..u ~w1 . . .. . w1
'-s-JAS·~.
M •

He said: One day, I was with Abu Tahir. His brother Abul Tayyib and Ibn
Khizr and a group of his followers were .present when a servant entered and _,..u, y,f ~J ~I JJ...o .) ~J ~~IJ _,..u, y,f .J rt.u ..:..> ..:ill ~ J ~
said: "Abu Ja'far Amari is on the dpor." The party was terrified. I asked him
what was happening? He said to the slave, "He comes in." Abu Ja'far came in .I~ 0i Jl r+4-o~ ~-l: ~~~tr
and the party and Abu Tahir stood for him. He sat at the presidency of the
session and Abu Tahir sat humbly before him. ·
 Kitab al-Ghaibah
473

472 Book of Occultation (>LJI ~ wl.. jl ~Lp .!.\ _,...4 ~i - .&~ d;..L!.; Ji - .&Id;..\.!.,; .;Al.k 4i ~ :J\i ~
I,;~~ "111 . . •
Abu Ja'far remained silent until hi.~ awe silenced them. Then he said: "Abu ~J ~..HI~·~ r-+11' :JU! \~1 JWI ~ .!lJ.:r L. ~
Tahir, I call on you by the oath of 'Allah, did not the Master of the Age (a.s)
order .you to deliver to me the goods, which are in your hands?" He said: "By
~~ ~jJ ~j ~ ;~1..Hj o_p.i J Jli ~ ~ W9 ~ i _,Ajl ,).>- ~JJ
Allah, yes." Abu Ja'far rose and left. A mortal silence had seized the party. ~ If ~ ~ _,,.;,t; 0 JJ:J ~ J! ~ .&1 ~J ~ y,i ~:Ji :f"\k y,i Jw ~~Lo)'
When they regained their bearings, his brother Abul Tayyib said: "From where
did you see the Master of the Age?" He replied, "Abu Ja'far took me to one of ~~ ~j l- ~ 1 c. ~j ~J :~1 •"
&Ji
J•
J Jw .~I JWI ....
"• 1..1
,e 1·- 1
lo:?~ l.O ~
t.~. 4:f·..J'4V1t~ OJ I:J
his houses. He appeared to me from the heights of his house and ordered me to
~l.o)l I...,..>~ ~j l", ~le:. I ., •• , r.)1 •(..'._ .I :; • II · (.....
deliver the goods, which I am holding, to Abu Ja'far." Abul Tayyib asked: • 1..4 - "':'"'""'" If ~:JJ ~ ~ If~ ~J ..ti :Jli ~~L.)1
"How did you know he was the Master of the Age?" "His awe and imposing
charisma overwhelmed me and I was overtaken by apprehension from him," he .~ ~UaA.;1~1..1.A 0~ 'i~I ~
said: "I did not know he was the Master of the Age (a.s)." This was the reason
of my disassociation from them. . :(.~IJ~~~l~J
.Jil W ' j · · Ir. • •
Husain Ibn Mansur Hallaj · ~ ~ if' C.:.f ~ ~ ~ --4>1 V"'4JI ~I if' r-:-"'..r.1 ~~I L;_r.>j .r\/'\
376- Husain Ibn Ibrahim narrated to us from Abul Abbas Ahmad Ibn Ali Ibn ·
Nuh, from Abu Nasr Hibatullah lbn Muhammad Katib Ibn binte Kulthum binte ~ 0i Jw Ji1~1) W:Jl9 ~r-JI~ ~i ~ r.% ii~ ~I ~~I~~
Abi Ja'far Amari, saying, When Allah desired to unveil the affair of Hallaj and
manifest his humiliation and to disgrace him, he thought that Abu Sahl Ibn "111 ~J ~_,_:JI~ 0! ~L_,,f ~ ~i0i J ~J ~~J .c::-._ ,Q.; ~J (.~1.ri
Ismail lbn Ali Naubakhti (a.s) was a person that could be deceived by his hoax . ~ 0_# ~ ~j 0i (.,r'
• t:. J .i_c.J.:......i
" •
~I
• •
d.>
•
~ cl.>
..r "
~ ~J
• I
...: ~
...._..;;.r -
. 1. • • •
~ J~ i:_r..o ~
and taken by his fraud. So he sent after him.
Ir. o:,Ll;L ~ • " • • . 'I • •
Due to his sheer ignorance, he assumed that Abu Sahl is like the other U-- • · ~J~t,j~~.o~0IJJ,jJ,~.1~_r'Jll.J.A~,.~I
weaklings in the matter of faith .and reckoned that he could be drawn and
tricked through his lunacies, and that by commanding Abu Sahl' s loyalty, he V"'L:JI ~j ~ ~ ~j J..l.QJ ~I~~ ~IJ ~I ·: r ~l J...a.i Lo J '. --. } o_r.l-
will be able to draw yet more followers on the virtue of Abu Sahl' s position in
the view of people and his respectability in knowledge and literature. Hallaj jl.o )I~~ J-:S"J ~!:old cl...1.r ~ J J~J ~J..:.&- ~j ~:,~IJ r-LJI If ~J
sent a message to him, "I am the representative of the Master of the Age (a.s)."
Through such a message he would first draw the ignorant people and then clLl.14"! u ri ..LiJ 'o.r.f- ~!~.. A~ J~I ~ 0\S' 'jJj l~J 'i~! ~
proceed to other claims. •
I .r':I I 1.l+i ~ l; j ':I J d-4; ~.,4:1 dJ 0~I :r 0 J.i..j L. JI.fl; !J
He stated, "I have been ordered to correspond with you and avail you with the
help you desire, so your soul may find strength and you may not have doubts in ~ ~ ~ .u:.. ~Ir.-! 1.ri dlLi ~l ;J J~ ~ Jil ~J ~ y,i ~! J-J~
the creed." ·
Abu Sahl wrote back, "I will ask you a rather minor thing in comparison to the ~J ~! ~jJ ~)~I ~j ~ J ~j JAJ ,~l)IJ J'l..UI If 4~ ~~Lo
signs and proofs that have been manifested on your hands. I am ·a man who is
fond of women and love to have playful talks with them. I have a number of ~ ~ ~ ~j 0i (l=>iJ ~! ~J ~ ~~ ~IJ ~~j ;;~ ~
concubines, but I cannot copulate with all of them. Age and grey hair lias
created a distance between me and them. I need to dye my hair and beard every · , I~ ~ _r4ll J~ ~J_:s. ~ri ~I 'l!J dl~ ~? ~ ;;~ J..!. 4.A.!... w ~iJ
Friday, which is a severely laborious work, in order to conceal it from them,
lest my condition will be revealed to them and my proximity from them will ~µ ,.1~~ ~ ~J 4.:ij.o ~J ~W>JI if'~ 0i ~)J d~ J~)IJ
change to distance and my union into separation. I want you to remove this
need of mine of dyeing and suffice me its labor and make my beard black. I will
- - ·- - - · -- - - -
 Kitab al-Ghaibah
475

illJ o~I ~di~~~\..~ 4.i. Jl e~J di~ JliJ ~! }~J ~~ t_.,k .

474 Book of Occultation
.~~!~
obey you and come to you and bel.ieve in you. I will be a preacher of your faith, w1 .:. . 11 · , ·~ cl... .• • •
considering my ingenuity in this matter and your help in that regard." M. ~Jr-' ~ ~~ Ir~ lk>I ~<\ii~ ~l~J .J_,.; ~(.~I di~~ LJ.9
M

~ Jll . I I '1
When Hallaj got this message, he realized that his call to him had been a . ~)~J'! O~J'. JN'J~!~~~J41~~1~~~J~~iJ~~
A .•

blunder. He did not reply and did not send him any messenger. On the other I -.:ti I . · LS' <'t • •
hand, Abu Sahl made Hallaj the subject of his talks and jests. He would make ~ ..l.Au J~IJ~l~·oyl~J...b-IJS"~'-i~J~JJJJ...b-i
jokes of him before everyone. He spr1~ad this incident to every young and old, .~~~l~Jori~~
and this led to the revelation of Hallaj 's blasphemous enterprise and -the I. I

~ ul ~y.4 ~ '5"' y ~~I~ i)s- ~ .·~ll .&1 J..&-, J ~l..>. i..s·y:>-· iJ ~'V
f.

disassociation of the community from him. M ' 1,,,1.0 - ' lo.:)• v·s. 1 y
I

377 - A number of scholars narrated to me from Abu Abdullah lbn Ali lbn
Husain Ibn Musa Ibn Babawayh that Ibn Hallaj went to Qom and wrote to the ·
relatives of Abul Hasan, the father of Shaykh Saduq, calling them and Abul
Hasan, saying, "I am the messenger of the Imam and his representative."
The narrator says: When the letters reached my father; he tore them and said to
the' messenger, "How free are you for such misguidance!" The man, who I think
said was his cousin, said: "The man has made a call to himself. Why did you
tear his letters?" People laughed and made jests at him. My father went to his
store with his disciples and servants.
When he entered his store, everyone arose for my father, except one man sitting
there. My father did not know him. As my father sat and took out his register of
accounts-and his pen and ink, as is the custom of the merchants, he asked one of
the people who were present about the man sitting there. He told my father
about him. The man heard that my father had asked about him, so he came to
L.; i :J.,_A;J l...Z; i .r-)I ~ f </ .J:...,_J ":" .i:...,_ .r-)I <,.<!i <; 1} ..,_.;LS'J !"' Ji J t.,., ~")WI
• ·~JJ il..)'I J~J
ili)I Lo :4! ~.,.J JLlJ 49? ~ .&1 ~J ~j --4 ~ M M N
4-;~I ~J l...li :Jli
L:~..l:...il ~ ~)10~: - ~ ~1 Ji~~' <\i! Jt; <\ii ~iJ - ~)1 .J Jw L.:.,,'J~
'
'-1~1 ~ ~4 ~J o.i\S"~ J1 ~ r-7 ''-1 'J~jAJ o..:.. l~J .~~ ~;> r-19
• .cl.i~J
oTJ ~J .r.f- W~ .!JL.:A 0LS' :ro .U ~ <\i\S" ~ ~ 015"' i;JI )..UI J! J>~ LJ.9 :Jli
~~LS 4JIJ~J '-!l-> rriJ ~ LJ.9 \~i .u.J"! ~J .u ~ r-19 ~.,J1 i.s9 w~
~ ~~ ~ J~ ~)1 ~ 'o_r.>~ '~.OW l_rPl> 015"' if~ i)s-;i J~I
.dlLi 0i .!lJ..u ~.. l;u.iJ J:-)1 ~i .!b_r.S'i :~i .u Jw ~_,.;l> L:iJ ~ Jw :.o JtsJ
1

my father and said: "You inquire about me while I am present?" My father said:
"Sir, observing respect and reverence, I did not ask yourself directly." He said: .1~1 J=:-)1_~t :~i .o Jw .~J-.J .!JJA~i liiJ ~J J~ :.o Jw
-
"You tear my letter ·while I am watching you?" My father asked, "So you are
the man then."
ul~I ~J;I :.J Jli
'
r ..JJN')J .Jj J..WI Jl..lll if (_fj .o~J ~f. i')S. ~ :Jli r
Then he called his servant, "By his feet and his hind! Kick the enemy of Allah ·~ ~~ o~iJ W o~ (r~ ,Jl.i l.S Ji . .&I a.:A1 ~
and His Messenger out of the house." Then he said to him, "You claim
miracles? May Allah curse you." The slave grabbed him from his hind and • :}l;JI ':1-j ~I~J
kicked him out. We did not see him in Qom afterwards. '"'-> 1~ ~ ~ .&1 ~ ~ ':1-i :.r- c_i ~ J...>i iY- ~1.1.1 ~ ~' U>_r.>i .rvA
Ibn Abi Azaqir i_% ij o~I ~...b- :Jli ~ .&1 ~J <:>.r-JI ~ ~j ~ ip$' ii~ 0-11 ~lSJI
378- Husain lbn Ibrahim narrated to me from Ahmad Ibn Ali Ibn Nub from Abu
Nasr Hibatullah lbn Muhammad Ibn Ahmad Katib, son of binte Umme 0 ~ ~J ;-il;JI ~j ~~.Hi 0\S":i.'.:.Jli ~ .Jil ~J ~.r-JI ~ ~j ~
Kulthum binte Abi Ja'far Amari saying, Lady Umme Kulthum (the daughter of V"'~I ~ '-1~JJ0LS' oW)J ~ JW .&I~) ~w14i ..:.._.~.110i .!JI~ Ml lk....,
the second deputy of the Imam of the Age) narrated to me, Abu Ja'far Ibn Abul Ji ' - I ~
Azaqir was a respectable man before the progeny of Bistam. That is because ~I :f' 0 ~J i~ ~ ~J ~~J '-:"'jS" JS'~ o~IJ;) ~ l'.>lSJ lA~J aJ;..
Abul Qasim Husain Ibn Rauh had conferred much esteem and respect on him in
front of the people. After his apostasy, Ibn. Abul Azaqir would tell every lie,
mischief and heresy to the progeny of Bistam, falsely quoting Shaykh Abul Qasim .-=~--------------·---
 Kitab al-Ghaibah 477

fal.t ~ .&I ~ J ,._.iW\ ":?'

. ..J.~ dl;-~I . ::::- .;s, jj,jJ.b:-tJ ~ oj,j ~
' WI 1$... i
0 .1 :: :..
- I I.> - ,.......,
476 Book of Occultation ,,

·~Y ~ lyl.iiJ I~ r19 ~~ o~l)IJ ~ ~riJ "'-4'":}5' rY' i~ 0 ~J ~iJ

all the time. The house of Bistam would accept that from him and believe in
him, until this came to the knowledge of Abul Qasim and he denied that and ~ ~~~~ ~_,.-j 0~1 ~ ..L>.i ..LlJ _r-11 ~;i ~! :~ J;: 0l5' ol,ji .!ll;J
I
called .attention to the enormity of the blasphemy and prohibited the progeny of ..LS"~·~ :rJ.o Ji J..i.r ~Ji ~~ &.. ~l! ~ 'l ~ .r\ti (J\t l,)"'l..a:>'ll
Bistam from listening to him and ordered them to damn and denounce him.
However, they did not listen and persisted on following Ibn Abi Azaqir. ~ i~ 0 J! ~ ~ Jll ~J r-""WI 4i d]; & ..d~J .r\rl ~I*""~~
That was because he would tell them, "I have manifested the secret I had been ~~ ~ ~ 0 JRi ~1 ~J W9 '~Y ~ il.iiJ 4-lj ~~tr ~J ~ o~l)IJ
sworn to secrecy. Therefore, I am being punished to be castigated from position
of proximity, because this is a great position that only an Archangel or a great ~j ,Jil ~ :.U_,; ~.~~)'I l.:A.UI 0i .Y'J ,~ L:14 J_,Ajl ll+J 4.J! :Jl.9 ~ ~
apostle or a tested believer can bear."
~ :JUJ ~ly-:11 ~ .i.;_-l>- t_.rJ ·~.? .::..,j_r ~ 0~1J .).~IJ ~1..l.JI rY' Jll o~4
He would thus magnify his position and importance in their eyes. When Abul
Qasim was informed of this, he wrote to the Bistams to curse him and express I .r\r I 1l+J (.) L..:>J 4
their disdain for him, his followers and devotees. When they received the letter,
i~ 0-! ~~iii I.Ji r-'WI 4i·~1 w_r.>i ~ ..l9J :~ Jil ~J o~l ..:.Jli
they showed it to him, but he wept profusely and said: "This message has a
very profound secret dimension. The curse is banishment. ~~I~~~!~ ~~u_, '-:? ··oW:.i_, ~:-J,a-."l.9 4-:l! l:b:..~ ..Li_, LAY.. J ~ti
The meaning of his word, May Allah curse him, is May Allah banish him from
punishment and Fire. Now you know my position." He touched the ground with
~~~~I_,.~ yi IJA 0~ '~ ~ ~:4J ~-' clj~wfa~ wr ~J
his cheeks and said: "You must keep this matter a secret'" ~~ ~ .!ll~ w_f_, :l+} ~ ~d....klS ~'ly ..::...;i_, l..lA ~ j-ii 'l W-f :..:.Jli ~ ~
The lady said: I informed Shaykh Abul Qasim what the mother of Abu Ja'far
~,r-11 Lo_, :41 ~(~ti) ._rJ4 ~l (~ ~ V. ~ ~ 4i ~I 1.J!:J ~w
lbn Bistam had said one day when we were visiting her and she had received
• ~ t.. {!"'~ ' ~
me with reverence and veneration, so much so that she fell on my feet to kiss ~ I 'l ~I u; y l.t-.~I_, :~.:..Hi.~ y ~;j 1.;j 01 t)iJ ~k::S" ~ .1,:..j ..Li :..:.Jl.9
them. I did not let her do that. I said: "Easy, my mistress, this is too much." I
·c_JJ V. ~I ~WI 4i ~ .;s. Jil ~J ~4 ~L:.::..i'll ~ i.s9 w~I_, J>.\r
fell on her hands and she cried. Then she said: "How would I not do that to you, . -
while you are my mistress Fatima?" I asked, "How is that?" u-11 ~I rLJ ~TJ o.-.,-1- Ji1 ~ Jii J.,.....J CJJ 01 :\J Jli ~ 4i ~10! :..:.Jli
She said: "The Shaykh," meaning Abu Ja'far Muhammad Ibn Ali "has confided
a secret in us." "And what is the secret'?" I asked her. "He asked us to hide it ijLJI o.-.,-1- ~ j.-JI .r=4j (.JJJ - ~ Ji! ~ J 0~ 0-! ~ ~ 4i ~ - 4.i
and I fear if I reveal it, I will be chastised." I gave her my most solemn ~I \JUI~ Ul.91.:.;'l_,.. (_JJJ '(.JJ V. ~I ~WI ':1-j ~I 4.J..li J! ~I
promises that l will not reveal it to anyone, while maintaining in my heart an
exception for Shaykh Abul Qasim Husain Ibn Rauh. She said: "The Shaykh !~L::..... L.. ~ot:.c.i 'l ~
' .. ,dJI
.. "
Abu Ja'far told us that the spirit of the Messenger of Allah (s) has transferred • •
~I~ ..6:-1 ..LiJ '~ r ' ~ :J ~w .l:.:...i ~~JS' l..lA 0~ .~ '] ,~ :4J ~
into you father," meaning Abu Ja'far Muhammad Ibn Uthman (a.s). "And the . . -
spirit of Amirul Momineen Ali (a.s) has transferred into the body of Abul ~'-:? ·:I~ d.ii 'l ~ ~ ~J ,~1.l.JI ~ ~ 'l !~ Jil Jil! ...b-~ 1.lA ~ 'l
Qasim Husain Ibn Rauh; and the spirit of our mistress Fatima (a.s) has ·
•
transferred into you. So how may I not revere you, 0 our lady?" I .!l~ ..b-'l 'l J dJ ci;S' LA ~
I said: "Easy! Do not do this, for this is false, my lady." "This is a great secret
r-'WI ~j ~I Jl ~~ ~~ ~ -.:...9_,..a.il W9 :~ Jil ~J rJJS' ii o~I ~1.9
and we have been sworn not to reveal this to anyone. For Allah's sake! For
Allah's sake I May I not deserve punishment!'' She beseeched me, "My l~dy, if .!.l~! ,~ ~ :J Jw ,J_,; J! J .r.J ':lo J!:. 0l5"'_, 4AJ4 .s;_r.>~ .;s, Jil ~J C-'J v.
you hadn't insisted, I would not have disclosed this to you or anyone."
Lady Umme Kulthum said: When I returned from her, I went to Shaykh Abul
ir---.;__·~--- ~·~-. · --
Qasim Ibn Ruh and recounted the event to him. He trusted my word and had - -- - - - -- - -
 Kitab al-Ghaibah
479

Book of Occultation 0! ':i.,_,J ':iJ ~~ 01 t...iJ 4J ~ ':iJ d.~1~ '5.r,- L. ~ oi_,.JI o..l.A Jl ~ 0i
478
confidence in my truthfulness. He said: "My daughter, beware not to go to this 0_,_,J.JI ~ )11..i.A ~j ..U ~bJ!J JW Ji~ )S' I~ ,t+l) ~ ~ 'l.J ~! .i;J.A.;i
woman after this, and don't accept any letter from her if she writes to you; or a
mes~enger if she sends you one. Do not meet her after she said this. It is w y J->J ~ J.>-jl J~ ~104 ~ J~ 0i Jl ~;, ~ i _,AJl 1-':ijA ~_,i.; ~
blasphemy against Allah and disbelief, wl1ich this accursed man has planted
and strengthened in their hearts to pave way to the belief that Allah, the .~I~ ~j\,JI Jj J! J..W..J 'ijLJI ~ c:JI ~ '5JWI J~
Sublime, has unified with him and lias diffused into his body, as Christians say
about Isa (a.s) and this amounts to the claim of Hallaj, may Allah curse him. lA~ r-+4j ~ 'iJ IJ..LG. ~ ~j ~J ~!~I~}Ji~~ i;.;~ :l.:'..Jl.9
I disassociated myself from the Bistams and stopped visiting them. I did not • •
accept any pretense they offered, nor met their mother afterwards. Then this ~I~ ~~J r-'1WI y.I &!JI ~l i..li;J 'i! ..b-i J.:-!. ~~..WI~_,;~~ t_WiJ
drift began in the children of Naubakht. Shaykh Abul Qasim approached and
· wrote to each and every one of them to curse Abu J a' far Shalmaghani (Ibn Abil . .i.r'ily rf' ~ ~Ji .J ~ ~ JJ o'i .f.>.. 0-4J ~ 01-l)IJ ~~I~
Azaqir) and express· disdain for him and anyone who follows him, is pleased - -
with his word, or converses with him, let alone loves him. ~ 01-l~IJ ~ &-! ~ ~ ~i ~ ijLJI ~ 0L.)I ~L,.:, :_,.- cj..fll # ~·
Then the holy letter from the Master. of the Age (a.s) came; having damnation
for Abu Ja'far Muhammad Ibn Ali, denunciation for him and anyone who ·cj..fll I~ "-9 _rJI ~ ~j Js- i1.9jJ .J~ ~JJ ~WiJ ~tr ~J
followed him, abided by him and was pleased with his word and maintained his
service after learning about this holy letter.
There are many ugly stories and repulsive incidents about him that are not
worthy of our book. Ibn Nuh and others have retarded these events. • • •
~ _,....lj ~ l~J o_,....I ~IJ ~~I ~J (.JJ U. r-'1WI y.i ~ #i W ,j,ji 4..1::.9
What Jed to Shalmaghani' s murder was that when Abul Qasim Ibn Ruh
expressed his curse and made his farce public and denounced him and ordered iY ~ JSJ ,~I 1-L...JJ ~ j.96- ~ ~ Jlii ~I~~ dl~ ~I
all Shia to do the same, Ibn Abil Azaqir no longer was able to continue his
trickery. In a gathering in which the chiefs of the Shia were present, and J;_;; ~ 0µ ~~ l>-~J o.J..:, l>-T Li> 4.J 0 l~i ~ 01-l).IJ ~ r-""WI ~i &!JI
everyone was reporting his damnation and denunciation from Shaykh Abul
Qasim, he said: "Bring me and him together, so I may hold his hand and he may •
ill~ ~LS 4-i'i ~1)1 Jl dl~ ~JJ J> ~ .J\.9 t.. ~ 'i!J ~ ~ 1-WI cf Jt; ~
hold my hand and we will see whether a fire does not descend from the heavens
and sets him ablaze. Otherwise, everything he has said about me is true." The
news reached Razibillah, because this was in the house of Ibn Muqillah. He .~~I ~l_;:.....IJ JA-9 <l:SJ ~ ~~ r~ ~ u.I JI~~
ordered his arrest and execution. Thus, he was killed and the Shia got relief
from his mischief. U.~ ~Jr-JI ~~I Js' U. ~ 0lS"' :~Jb ~ ..L.>i ~~~I y.i Jl.9J .fV4i
379- Abul Hasan Muhammad Ibn Ahmad Ibn Dawood said: Muhammad bin Ali
Shalmaghani, alias Ibn Abi Azaqir - curse of Allah be on him - believed that ~ 'i! ~_,_LI ~ JyJ;! ~ ':l ,j,ji o~ J ..L.;JI ~ J_,ill ~ ~I ~ )l_;JI ~j
whoever is in opposition to the Wali of Allah is better than the Imam; therefore
this belief means that any excellence and precedence is not counted for the J~! ~ 'i ~1 J)I cf ~j .JA I~~~~ Js- ~ ~~ ~ ,j,j~ ~ ..L.;JI
Wali, but through the criticism and ridicule of his opponent. In such a way that
. -
whoever heard the ridicule of that Wali, would immediately run after the Imam
and the Wali; in this way the opponent and rival of the Wali is better and
superior to Wali and Imam, because the expression of excellence of Wali is
possible only in this way.
 Kitab al-Ghaibah
481

l)JJ i~I i ~II

480 Book of Occultation . . J t:"Jr.Yt:"
1.tt.;
..Y r+·~ c: W 'r~'- J!JJ~1i~T
•
UJ~~..w11.,s1....J
Other beliefs of his and his followers were that they believed that this manner
of religion and religiosity continues from the time of the first Adam to the time ·. 4:.J~J~ ~i c: ~J ~J 0y)J ~y ·J!
of the s~venth Adam, because they had faith in seven worlds and seven Adams;
so much so they reached upto Musa and his opponent, Firon; and Muhammad '-:"'~i ~ i_,J J~ LS'~~~ ~J
M
J..,.2.11 ~
.
J 11 • •• JI".! ·11 . I ~I
MMY·rf·~ vu~'-:/ . . J
I

and Ali (a.s) and their opponent Abu Bakr and Muawiyah.
But with regard to the opposite of Wali and Imam, their belief is that some of
them said: The opposite and opponent should be considered as ones Wali and
he should be compelled to take up opposition. Thus the people of the ZahirlBO
said: Ali Ibn Abi Talib (a.s) himself appointed Abu Bakr to Caliphate and some
said: It is not so; on the contrary the opposite and rival is eternal and is always
with the Wali.
Another belief of that group is that they say that with regard to Imam Qaim
(a.s) that which the people of Zahir say that he is the son of the eleventh Imam
and that he would stage an upfising one day, it implies that it is Iblis (we seek
the refuge of Allah), because the Almighty Allah said: .~~ ~ ..W r ~_p,-J4'rj l.. uJ
So the angels made obeisance, all of them together, but Iblis (did it not); he
refused to be with those who made obeisance. 181 ..JJI <Wt.J ~l .JAJ ~~ ~y,-J4 rj ~lJI rWI ~~ .JA Wl rWI i _A .J}J
After that the Holy Quran said about Iblis: "I will certainly lie in wait for them
in Thy straight path. "182
:.JJI ~t" f'~ JliJ
Therefore, this verse proves that whE:n the Satan was commanded to prostrate,
he staged an uprising and arose against Almighty Allah and after that he sat in ~~ 0- ..w..u b:. ~ L:.
ambush. Therefore, according to Zahiraya sect, the Qaim who would stage an
uprising (Allah's refuge!) implies the same Qaim who was commanded to
prostrate before Adam (a.s) and he refused; and he is Iblis.
A poet of that group (may Allah curse them all) has composed some couplets in
this regard:
0 one who curses the opposite and rival, which is from Adi tribe [that is Umar
bin Khattab], do not curse him. Opposite of anything is not except Wali and
Zahir183; that is (we seek refuge of Allah) opposite is the apparentWali and
Wali is the inner aspect of the opposite.
Praise is only for creator of the universe who fulfills His promise and my
condition is not like that of a pigeon.
And in the same way one who is not like a barber; and I have defeated Mahdi in
debate and discussion about religious faith.
Yes, I have also overlooked him for the excellence and merit of servitude;
higher than the status of one who was not a Majus.
It is because according to my faith, Allah is One without any change of
circumstances and in this way is one with every unity (unconditionally).
 -- -------- - - - - -- -- -- -- - -- - - -- l\.lli:lU i:ll-\Jili:UUi:lll

'-:?"™,. illJ IJ ~ J .,.._j I .kl~

•
482
Book of Occultation ~I 4--i ~ '-:"'U- ..L.9 ':?J .r-5' ~ U-0 l..L>- ~ J
0 supporters of the Hashemite family you have become imbued with every i,;.,J if '-:"'.rJI ~ L>PI LS ~)l ~l ~ JWI ~
" "
luminosity and darkness.
And 0 deniers of the family of Kisra and family of Sasan; who is a favorite i,;_,,Jl._;.JI ~ ~ ..i ,._..A ~,.-.oN :J~ iw ~ ~ ~i ~ :~\~\ JliJ .'rA•
from the aspect of Ajami and Farsi, like the group of Bani Loih remained r>I ~ 0~ i Y..J ~j ~ 0~ i .n9 ~ ~ WlJ ..b-IJ ~I :J~ ~~\
concealed among the Arabs.
380- Safwani says: I heard Abu Ali Ibn Himam say, I heard Muhammad Ibn Ali . . .J_;) ~ 0~ iY-J
Azaqiri Shalmaghani say: The truth is one, but it changes its bubble. One day it • .JybJI '-:"'b....,.:,I J} ~)' .J} if d,j'fai Lo JJi 1-49 :iw ~I Jli
is in white, one day in red and one day in blue. ~0\iwJ.~
. ' °" '-/- j IJ·~ ~ y J. UJJ
'-?' . ~ ~~I• rY' :.u:.4 \.j y:>IJ
• .'fA'
Ibn Himam says: This was the first I heard from his words, for this is the belief
that Allah diffuses info people's bodies .184 ~ '"~ r-WI y.i ~ ')J .J ~_),')Jr-WI ~i Jl 44 _k; ~ r-1 ~~I~~
381- A group of scholars narrated to us from Abu Muhammad Harun Ibn Musa _rt1; J .1J.>. J ~4-i9 i f ~ 0 LS" w!J '~i ..Lii dl~ Jli if J '~ ~J 4.:1:- J ~ dl~
from Abu Ali Muhammad Ibn Himam that Muhammad Ibn Ali Shalmaghani
~ o1-l).IJ ~ r-WI ~i ~ J;:- cjpl ~ cfa. ~ ~bJ)'IJ pl _,.:.:i\J ~ Lo ~
was never a representative of Abul Qasim, nor was a link to him. Abul Qasim
had not appointed him to any position for any reason. Whoever says that he was . .J~ Jl,;J ~L.1:.J 4Jt.:\; ~.
a Shia scholar and then went stray and expressed these blasphemies, disbelief
~ 0-! Ji\ ~ ~ ~i rY' (Y J. J>- ~ ..L,..;.-i rf' ~1.r.l ~ ~I ~y:>iJ .'fAY.
and heresy, is wrong.
The holy letter came through Abul Qasim, condemning him to damnation and ~ ~i i'YW. JJ~I jl)I L).MbJI ~i '.J •
~
~I\ Jll ~ y. i ~~·
.:. \_ :_ JI~lo'~ ·1 I -
•
"
" V• •
.. .·.J
'-"'.
denouncing him, his followers, companions and believers. ~WI ~I J. (JJ ~ :Jl.9 lJ..f-4 ~ 0\.S"J ~~I ~~j J.4 JJ~I ~ J.
382- Husain Ibn Ibrahim narrated to me from Ahmad Ibn Ali Ibn Nuh from Abu
Li.I ~. - ~:. ~ . 11""' _1
" I JIu~lw~ t -"
,,JL•J.:.Ji (,.,. ·_,~ L~W·J"
Nasr Hibatullah Ibn Muhammad Ibn Ahmad, saying Abu Abdullah Husain Ibn " ~ • I-? ir v . ~ ' .JA-:. (JJ J.
Ahmad Hamidi Bazzaz said: I heard Ruh Ibn Abul Qasim Ibn Ruh say: ~ L..':Ju; o_,.>T u-l! .JJi 0-' .i;; ~ ly~ .• _,12;',i J! oy.lbl :- ~ .&1.,,.;J i-WI
When Muhammad Ibn Ali Shalmaghani prepared the book of Kitabul Taklif, .ul\~I.".\ _ j~L.k. :t""' • 1 ~"·..,,p
Shaykh Abul Qasim said: "Bring it, so that I may see it." They brought him the
• I ~ JJ ~ ~- '-:"'...\.:) <l.l~ o,;y.; J •I ~ y 'll W)'I rY' ~)) ..l9J )11 '"~
'

book and he read it from beginning to end. He said: "There is nothing therein, ~ J. ~1 Ji1 ~ ~iJ ~J1~ J. ~i J. ~"'-4 ~1 ~i :r- ~4 ~y:>iJ .r~r
'-:"'~ ~ ~..LJI ~ ~ 0-! ~ Lb,:.j Li..o1:)It; 4i ~y.4 J. ~ y ~ ~I J.
but he has narrated from the Imams' in two or three instances, in the narration of
.
which he has lied about them. May Allah curse him."
383- A group narrated to me from Abul Hasan Muhammad Ibn Ahmad Ibn
Dawood and Abu Abdullah Husain lbn Ali Ibn Husain Ibn Musa Ibn Babawayh,
~JS J:>- ~ J ~ 0-';JI 4>',I 01.S' 1;! :JI;..;\ r')l...]I *
r-3WI ,:r LSJJ ..;\ i>l+!JI
4.':.lW .AAl..:JI u-11 ~ J u .AAWJI 0\5"J ..b-IJ .AAL.1:. 'll• ~
• UI . < 1J
· .J ..r':
-· rY ~I ~ ·
saying: From the mistakes of Muhammad Ibn Ali in the religion in the segment
of testimonials is that he narrated from the Seventh Imam (a.s) that he said: J>- L>.f!, j\,:.l o~ o~ Lo j:.o J;:- fbJI ~ ~ 0~ .!J~ ~t;j \~ ~ d,j' ~~ rf'
"When your faithful brother has a right over another man, and he denies this.
right, and your brother does not have witnesses against him, but one person and ·~tsrl
he is a reliable witness, you turn to the witness and ask him about his testimonial. . .~; J ~ WJ v '-:"'..15" I~ :JliJ ~y.4 J. ') .1.WIJ
When he testifies to you, you testify along ~ith him to the judge according to ·
.~ '-:"'..15": .;>-T tp y ~ Jli J
his testimony, so the right of a Muslim man is not trespassed."
The word is from Ibn Babawayh. He said: "This is a lie he has made and we
don't know of any such narration."
In another occasion he says, "He has lied."
 Kitab al-Ghaibah
485

484 Book of Occultation

:4.:.J ~ C:Jl>JI cf,Pl ~
Epistle condemning Ibn Abi Azaqir <:.r>- :Ju it-A~~ lj..l> :Jli i..r Y' 0! 0JJ~ ~ ':1-j ~ '-'-4 I,;_r.>i .r'At
384- A group of scholars narrated to us from Abu Muhammad Hamn bin Musa, .
saying: Muhammad !bn Himam said: In the Dhul Hijja of the year three 0~ ~I a.:._... ~I~~~~ Ji! ~J c_JJ ~~I ~WI ':1-i ~I~~
hundr~d and twelve, a letter came through Shaykh Abul Qasim Husain Ibn
Rauh about Ibn Abul Azaqir. The ink was still wet and had not dried. ·1...~ r-1 ~J ~1.WIJ )!_;JI u-!i 01 1uJ ~ dJW~J
A group of scholars narrated to us on the authority of Ibn Dawood saying, the - -
..u;jJ ~l;J .1'.JI ~ r JJ ~. i..r.:--'
· ~'I v.-~ 1.....-
,,.,_;yw · 'Jli ~J I~ J.. I ~
-·'I (Z_.r>. . .u:.~
- v..r.> 1J
1 1· • •
holy letter came through Husain Ibn Rauh about Shalmaghani. He sent a copy • • \...,:
thereof to Abu Ali Ibn Himam in the Dhul Hijja of three hundred and twelve.
Ibn Nuh said: Abul Fath Ahmad Ibn Zakka, the ally of Ali Ibn Muhammad Ibn
.dJW~J o_r.s. ~14.:.... ~I':$~~ il.A ~ ~ ':1-j J! ~
Furat said: Abu Ali Ibn Himam Ibn Suhail informed us about the holy letter that :Ju Jil ~ J ~l.rAJI ~ ~ ~ ~ Jy LS"'~~ ..L..>i &1 y.i tj..l> J :c_y ~I Jli
came in Dhul Hijja of three hundred and twelve.
Muhammad Ibn Hasan Ibn Ja'far Ismail Ibn Salih Saymoori said: Shaykh .dJWJliJ ;_rs. ~I~ ~I~~~ (Z,? (jfa. ~ ~ il.A ·~ ~ y.i 1,;_r.>f
Husain Ibn Rauh sent it from the house of Muqtadir to our Shaykh Abu Ali Ibn
Himam in the Dhul Hijja of three hundred and twelve. Abu Ali dictated the [JJ ~~I ~1 .u;j ~~I e:i~ ~ ~L....i! 0 ~ 0! ~I 0! ~ Jli
letter to me and told me that Abul Qasim is no longer bound not to express
denunciation of Shalmaghani. He is in the hands of the people and their captive. a.:._.., ~I':$~~ iw ~ ~ ':1-j ~ J! J..t:.WI )~~~if ~ Jil ~ J
He was ordered to denounce and not to fear and will be safe. He was released
soon after that. All praise belongs to Allah. ..!J ~ ~ C::-IJ ~ Ji! ~ J ~WI 4i 0i ~ r J~ t,._ y.i o~iJ dJW~ 0 ~ ··"I
. •. - ~ Jr-~
Text of the Epistle
Reminder: There are minor differences in different versions of this epistle and
:.ro (Z.r>- J ~ ~4J ~ ~ 0iJ OJ4b~ rL rf= .>Ji _,411 ~ ~ .i.:~ OJ4-bl
while translating it, we have reconciled them. The opening lines of the epistle .Ji ~IJ ,;~ o~ dl~ ~~I
quoted through someone other than Saymoori are as follows: Inform our
brothers, may the Almighty Allah make them succeed, about whose faith you 4-! r=-> J .us- ~1 ~.rJ ..!J'"~ Ji1 Jl1iJ ~1 Ji1 ~.r :~~1 Jli - ~.r (j _pi
are assured ... ' .
Following is mentioned in the report of Saymoori: "May Allah prolong your .J.11 ibl :~Jb ~I JuJ - Ji! r5' ~j l:.;ly>-! if°~ u-1! ~J ~~ J!: if_ ~
life, and may He let you know all good, and may He eventuate your actions
·1 • I · JL · - 'I
- i.1·•• .. UJ~ ~ 0! ~ 04 ~ - ~ J!:J ~~ J! ~if ~~lA....i
t ,._ •
with a good end.
In the report of Ibn Dawood it is mentioned: Let everyone from our brothers
know, whose religiosity you trust and whose sincerity you are confident to - 1~1- .UJL9J i~)ll if- ..tj) J.9 - ~j ~J WI 4-1 Ji!~~ .JAJ :~JI~~ ~lj
know, may Allah make you all fortuitous:
15_,:SIJ JWJ ~ - Jl:>J4 ~ :iJJJLb Jl.9 - J1.i J4 ·4.iit.A )5' ~ ~~IJ Ji!~~~ ..bJiJ
1

The epistle continues, which is sam e in all versions as follows: .Muhammad Ibn
1

Ali known as Shalmaghani, 1ss may God hasten His punishment to him and may l_,l..i;J Ji~ 0)~LJI ":-'.15"' - ~ lriJ :0JJLb Jli - ~WI
• ,J
t;1- •. Jli I
""'t'! J JJJJ ....,\;)
~ L ~....-
He respite him not, has abandoned and deserted Islam. He has blasphemed the
. religion of Allah and made claims that amount to disbelief and denial of the Ji! ~'~ "-1TJ 4-1 _,......J 11J
'...$'"'.
JL.iu Ji! JI• \.j./• J.9 l.:,;IJ• 1.:-....
.J
-·
l,;I..r>. IJ..r>. J I~ ""'I '.
I -
J ..JI.AP
Creator. He has weaved lies and · falsehood. He has spoken dishonestly and
committed a grave sinister act. Those who associate with God are liars; they
have trodden far in misguidance and have sustained a palpable loss. We have
turned away with repulsion from this person to Allah, the High, and to His
Messenger and household, unto them be the blessings of Allah and His peace,
 Kitab al-Ghaibah
487
•
. JI ~l;J ~Ll :y ~J Jb- JS"" ~J UJ JS"" ~J ~IJ ..,-JI~ ~L:llJ \.:.. .,,-lla.11
486 Book of Occultation

mercy and grace. We have, in public and private, in secrecy and in open, and in
:LS~ 0-!I Ju . .Jil f''iy :l::>~I Jli - ~iJ o~ ~.f Js- iliiJ \.:.. J.,Ajl 1..lA ~
every time and condition, invoked continuous damnations of God for him and • •
l:.il ~IJ :~JJ~ Jli .J ~pl if lii ~I :,:,Jb ._:r.I JliJ - ~pl :y lii - J!I rSr i
for anyone who follows him and pledges allegiance to him, or hears this word
of ours and remains steadfast in his devotion to him. Let them know that we Ju . .WI~ l:..-Ui ~ jl$"' Lo J!-4 ~ :0JJ~J ,:,JI,:, ._:r.I Jli .~ ;;J;b..JIJ - ~_,:JI~
shun him. After 'Let them know' Saymoori has mentioned 'may Allah enhance . .
your honor' and Ibn Dawood has instead mentioned 'we shun his friendship'. 1..:..-Ui ~ ~ 0 ts"' Lo ~ : ts"'~ ._:r. I J l9J . ,J,j 1)2.i if .l.A ~ ~ ~ 1.:5" Lo ~ ; I:>~ I
Harun says: The last sentence was as follows: Inform that we shun him and stay
away with disdain from this person. Ibn Dawood and Harun say: After that is .:ljb 0-!I Ju - .Jil o.:l~J t".r.f-J J-YY'J J~IJ l::>~IJ ~_,!JI :r - Ip ! ,,J,jl~
the sentence: We shun him like we had previously shunned others like them.
Saymoori in place of this sentence has narrated as follows: 'On the basis of that ~J '~ oldJ 'J.!i ~J '~ liJ.:&. O~J ~ ..!.JJ~ ~ - lplj ,ojL:; ~ ;jJJ~J
which we previously did with regard to those like him and condemned them',
and Ibn Zaka has quoted like Saymoori. ·JS')1 ~J liJ_,.i JS'~~
The blessed epistle continues as follows and is same in all versions: [We curse
him] He is like Shari, Numairi, Hilali, Bilali and others. The practice of Allah, the
~~§'Jo~! oi)iJ 'i! t~I :y IJ.>.i (~ rJ d_,:11 1.JA ~ y.i ..6:-iJ :0JJ~ Jli
Mighty and the High is that He accepts our supplication or curse. And Ibn Dawood .a..:.o ;;'"l)IJ ~ ~ ..::...,Q..°'~t9 ~lkll ~~~Rt! Jl...u~I )Li~~ ·: ~ ~
and Harun have said: After 'practice of Allah' it is mentioned 'majestic His praise
is' but the words of 'practice of Allah' is mentioned in all versions. After that it is . ~ W~ J (.I..~ J 0~ J..:.... ~
. ~l.it...1.:J
. I~
. ..:r. ~ ·J iJ
mentioned 'the practice of the Almighty Allah with this, prior to this and after this,
is beautiful to us. In Him we have trust, from Him we seek help, and He is ~,:, ~jJ ~_,.-JI j~ ~ ~ ~ ':1-j ~I ~j ._:r.11::>,:,l~I ~ ':1-j rj .;S';
sufficient for us in all our affairs and He is the best caretaker."
Hamn says: Abu Ali took this epistle and read it out to all the elders of society. :0~1
After that he made copies of the same and sent to all the towns. Due to this, it
became well known among Shia and all of them reached consensus in cursing J'~ -~ ~~I ~j :r- j~l ._:r. ~ ._:r. ~ Jll ~ y.i ~I ~_r.>i .'f'Ao
him. He was killed in 323 A.H.186
'i- ~lSJI ~,:,.Hi Gi :J~ ~)} ..:r. ~ "f. ~ t"'WI ~j ..::...,°""' :Jli ~I
Abu Bakr Baghdadi nephew of Abu Ja'far :t\1uhammad Ibn Uthman Amari I •

and the incident of Abi Dalf Majnun

385- Abu Abdullah Muhammad bin Muhammad bin Noman has narrated from
Hasan Ibn Bilal Malhabi, saying, l heard Abul Qasim Ja'far Ibn Muhammad
. .
:r-4J o...:..o Ir,; U.~IJ ,;;.;::-""! o.L 'ii ~I ci _r ~J ~~I~!~~ .r4>
Ibn Quluwayh say: We knew Abu Dalf, the transcriber, may God not forgive
him, to be blasphemous. Then he expressed exaggeration about the Imams and fal; o~,:,I GIL oJ ~,:,I W ~pl~I
•
~ Y''
. ~i JI~
•
J 1.:5' ~J .4..i .
• I.I
..-..:.,J
. •
.WI •
• • ts°Y..
then went crazy and was put in chains. Then he was released. He was ridiculed
wherever he went. The Shia knew him for a very little time. They are disdainful · ~ 41 ~JiJ ~lkll i f J~J ~! Jl.o ,:,\~ J>-,:, w.; a..:.o ..!.JJ; ~ ~ ~J ·dl~
of him and whoever promotes him. We sent someone to Abu Bakr Baghdadi
when it was said that he had made such claims. He denied that and took oaths.
So we took him on his word, but when he went to Baghdad, he turned to this
person and distanced himself from the community and was appointed his
successor. We had no doubt that he was on his path. So we cursed him and
denounced him, because we believe that whoever claims this position after
Saymoori, i~ a denier; he is evil, misguided and leads astray.
 Kitab al-Ghaibah
489

0-? ~I 0-? J...>... 0-?I iJ.i W :Jli ~~I _raj 0-l ~ 0! ~ J.JA*' y.i .f'~J .r'N\
488 Book of Occultation
~ ~ S;>..UI .1'4~1 if' o)LJ S;>~l..ajl ~ ~j ~ ~~IJ ~j j:i :r ~1..L))I
386- Abu Amr Muhammad lbn Muhammad lbn Nasr Sakari says: When Ibn
Muhammad Ibn Hasan Ibn Walid Qummi went to him on behalf of his father
~ i .r>'-4 JuJ u-!L; J~ ~ d'f' J &.~ llA if Jl ~ :J\iJ ~j ~t::JI if fai
and the community and asked him that it was said that he had claimed to be a
l_r:'~ i.:...:5J IL~ 1·_ .:;, ~~1 'JJ &.~ r'111L
..
._.JI.. ~'
'-' ·
1 t(,lj ~ &.
~
~ J.>i
deputy of the Imam; he denied. He said: "I do not have any such position, nor .o~~ o~! o.;11>-J
have I made any claims." I [Abu Amr Muhammad bin Muhammad bin Nasr
Sakari] was present at this conversation [in Basra in his gathering], in which he
''f~1.uy1 A ~i ~~ ~ L;.l..>~ ~b ~i ~ t..Y.. i.:..-.~I Jli d~ ~1.f'jJ .r'AV
did not make any claim. r---'lAll ~j ~ ~ U"'...L.iJ 4-> JJ .J.11 '--"'..Li ~IL;~ J,Qj 0l5" ~j if :J JI.ii r
387- lbn Ayyash mentioned: One day I was with Abu Dalf. We mentioned Abu - i..U .JW&. ~ -1->...o ~ ~j 0'J :Jl.9 .~ri L. :.U ~ ~o.r.f- Js-J c_JJ ~~I
Bakr Baghdadi. He said: "Do you know how our master, the Shaykh, may Allah
~ y ~I ~j L;'Jy if J,Qji fa! J~l9 :.U ~ :Jl.9 ·~J ~~I~ ~I
bless his soul, was great?" He made Abu Bakr Baghdadi higher than Abul
Qasim Husain lbn Rauh and others. I said: "I don't know." ·~)I~ ~I~ ~I i...L.i i~I ~ J~L.a.11 0'J :~ ~~~ :Jli 'i~I ~
He said: "Because Abu Ja'far Muhammad Ibn Uthman mentioned his name _ A ~1 <:)_,w ~ ~1J :~ .~~wJ L;~ ~ « ;:v.:.; ~i :J Jw
before the name of Abul Qasim Husain in his final will." I said to him, "On this
'=F_,1.uy1
-
.
.J~j'J~
. JrtA.::.; L;~J
.1;..L;J •.!l..l>J .!l~ ~ ', ~J
.
account, then Mansur must be higher than our master Imam Abul Hasan Musa
(a.s)." He said: "How?" I said: "Because Imam Sadiq (a.s) mentioned Mansur's 'J ~ 0i ~ .¥i ~_, 1/-i 0.f-:':-J 'ki o&.J_,JIJ r-WI W ~ <:)_,l..ajl ~ u-!i _,...jJ _
name before his successor in his final will."
• .~~if l9,;k c_j ~I .J'~J .o_j'~ J.,b 'JJ di~ l:.i~ ji.:.;
He said: "You are biased about our master and you hate him." I said: "All of
the creation hates Abu Bakr Baghdadi and dislike him, except only you." We <:)JJ}r.':JI r--:>)I 4 ~ ~I t"""WI ~i if- If'y ~ 0JJIA ~ y.i '5JJJ .r'AA
were about to start fighting and hold each other's collars. &.~ ~ ~ .J.11 ~ J LSr-iJI 0~ "-1•
" M M
:.i ~ ...r~-.
~ "::'•
..
. _,j JI~',.._:>)I~
.,.
_ j 4.5'
u-! - ·J.A_;j •Jt:--t I "'

Abu Bakr Baghdadi's ignorance and lack of nobility is well-known. Abu Dalf's u41J)I ~ ~ 0J.f'I~ r-"J t:.i~i if ~4- ~J ~ u~-~~ ~ 0l5"
stories of madness are more than to be accounted for. We will not engage our
book with them. Ibn Nuh has mentioned some of them. ~J.rJI 0~ ~ ..L..>-i ~ -1->...o A ~i J-:.ii ~ i')WI ~ 0_;.,~i .Ult t..J
388- Abu Muhammad Harun Ibn Musa has narrated from Abul Qasim Husain Ju~ .J.11 ~J ~ y.i "-! .r'2-! w; ~ .J.11 ~J <:)r-JI ~ u-!j u>i ~I '5_,I~~ • M M

Ibn Abdur Rahim that Abu.Abdur Rahim sent me to Abu Ja'far Muhammad Ibn
Uthman Amari for something that was between me and him. I went to him as
many of our scholars were present there. They were discussing some traditions
- ·~~i~~~~llJA0~1.,Li:~~
~ ~ ':Jt.. ~ J ~.,1oJ.o4:.-..l> ~ ~.9 ;;~~<:)~;:.LI JS'_; t(,j ~J .rA°'
• M

from the Imams. At this, Abu Bakr Muhammad Ibn Ahmad Ibn Uthman known ~I uW ~~&.WI J_;; i..i> ~iJ ii~ "-!~J OJ.,~J ~~<:)~;.:JI J! "-!
as Baghdadi, the 11ephew of Abu Ja'far Amari came. \\!hen Abu Ja'far saw him,
he said: "Stop. This man who is coming is not one of you." ·'.r...rP ~
389- It is narrated that he became the deputy of Yazidi at Basra and remained ~t ~ ~i ~ i .,% ii~ ~I ~lSJI ..l..>i ~ ~ ~ .J.11 ~ ~ y.i JliJ .r'°'•
his service a long while and collected large amounts of money. This was &-1~1 ~ 0lS ~~I~~~ w.b ~j 0i ~ .J.11 ~J <:)r-JI 0~ ~ ~
reported to Yazidi, who arrested him and confiscated the money and gave him a
blow at the top of his head, so hard that fluids of his brain came to his eyes. 0.J-i-fa! 0lSJ r f•: ~J r-"~J ~fa!~} 0l5" t(,'J ~~ IJ~ I ,,;... ori
Abu Bakr died in this way. J~J ~ ~J~J ill~ J~ ~_, y.i 01.S" J.iJ ~I if J>.i ~~~~':}a .. ...;...
390- Abu Nasr Hibatullah Ibn Muhammad said that Abu Dalf was in the· ,
beginning a Mukhammas187 and known for that, because he had been raised and u-l! ~ fa1~1/-i ~lo if' ~.rP JYJ ".>-JJ Jil '--"'J.i dl-ali ~IL;~~
taught by the Kharkhis, who were Mukhammas. No Shia doubted that. Abu Dalf ,~_,l..ajl ~ ~j ~~I ~..WI
used to believe in that and acknowledge that. He would say, "Our master, the.,
virtuous Shaykh converted me from the creed of Abu Ja'far Karikhi to the valid
faith," meaning the belief of Abu Bakr Baghdadi.
 Kitab al-Ghaibah
491

·I.:..~ ~~1 ~.? ~ J_,ki '.')\; ~ ~i :r pi ~J... ,:)w u~ ~ J ~.)!Si 6.P.-J

490 Book of Occultation
u~ ~~..ill~~
. ,~10\..j ~ ~ly.~IJ ~1)-JI ).~i ~ ~- t;_?~ ..ti
IJ')}
Abu Dalf' s madness and the stories of the perfidy of his beliefs are more than
to be recounted. We mentioned some accounts of the stories of the emissaries J-:j.) ~ ~ i ~ ul~I J~J ~LS"J u ~ ~ J i~I ~ 1.J\..)I ~L,.:, 4..AL.J
and gateways during the period of occultation, because their validity
yS'~ ~
- a..Ulill Lo J~ 0i ~ 'J ~
I~ I.hi l;.r<~ ..ill..lli ,.WI I -·1 . 4..A'I
~. ~ i f . i.-. ~ ~
1..-.. •1
J
presupposes the Imamate of the Master of the Age and their representation and
miracles worked by them are clear proofs of the Imam they followed. The .~I? ~I I.hi ~ ..ill~ ;;..ul.9 ~ J.9 t;\r ,~I~ i~~ ~ ~ ~ )~i
reason we mentioned this is that no one can say: What is the use of recounting
their stories when the inquiry is focused on occultation? ,,:.i:u-.,a;.JI ~ :.r-4 u~pl ~ .); ulA; i1;i ~.:1~1~1)-JI01Aj ~ 0l5" J.iJ

Appointees of the four special deputies of the Imam .j.P'Jl 0-4 ;;JU
During the period of the special deputies of .Imam Mahdi (a.s) there were ' .
:.illl <4>-J s>J.....')/I~ Ui ~~I y.i ~
reliable individuals for whom the emissaries and deputies of the Imam have
issued epistles. ~~ :_,..s;- ~)I~ ~I Ui ~~~I~ ~j Ui ~I y.i Up>-i .f\'
- -
Abul Husain Muhammad Ibn Ja'far Asadi .rUI ~ ~L :Jl9 ell,., ~i V! ell,., cf'~ V! ~j V! ~cf' Jlk.JI ~
391- Abul Husain Ibn Abi Jayyed Qummi narrated to us from Muhammad Ibn
Hasan Ibn Walid from Muhammad Ibn Yahya Amir from Muhammad Ibn :~l~I ~W't 's>"i)I ~i ~J clJ~ if ~l.9 ~~~~IAJ ~ ~ ~
Ahmad Ibn Yahya from Salih Ibn Abi Salih, saying: Some people asked me in
the year two hundred and ninety to accept religious dues. I refused that request ,L:;LQ; if a,;~~! ~..y_; ~_,,JI~ V! ~ ':$)~
and wrote a letter, seeking instructions. The answer came, "In Ray is Muhammad
~ .~ ~ Jli:Jts ~l.:JI ~Y.. V! ~j cf' ~I~~ V! ~ '5JJJ·f\Y
Ibn Ja' far Arabi. He should deliver it to him, for he is from our men of trust."
392- Muhammad Ibn Yaqub Kulaini has narrated from Ahmad Ibn Yusuf ..ill~ r-:,riJI u-1! ~J Jl::,.:1 ~Lo ~L!.)I ?.I> J! ~J :s>'jJ.rJI ~~I ~I
Shashi, saying: Muhammad Ibn Hasan Katib ~larwazi said: I sent to Hajiz
0! :JlJJ 'Jl::.) ~Lo~!~ J ~iJ Jl::.:I ~ 1AJi ~ J 0ts" .i,;j .J'~J JyP)1 ~. fJ
Washsha two hundred dinars and wrote to the Gharim (a.s)188 about it and then
I received a receipt. The Imam had mentioned that I owed one thousand dinars .Jll ~J ?.l> aLly. _r.>JI .)J} 's>)~ s>J.....\11 ~1~~~1~i ~w 0i u.:1)
and had sent only two hundred dinars to him. He had said: "If you desire to act
through someone, you must refer to Abu Husain Asadi at Ray." Then after two .~!~pl~ ill 0µ ~ ~ :o.J ~ .~Ll ~r--1 ~t; a;~ Ji IJ:°Y.. ~ ~
or three days, the news of Hajiz's death came. Ahmad Ibn Yusuf says, I
informed Muhammad Ibn Hasan of Hajiz's death. He became much grievous,
~I ~ju.,~ .!14! ori ~\!.!IJ 'J4.:1 ~j JWI 0i .!I~!~~! wl..b-! ~~~.:1
so I said to him: "Grieve not, for you have two signs in the holy letter to you, ·?.-l> u r-1 ~ s>J..... ~I
one is the Imam; s statement that the money owed is one thousand dinars and •
the second is his command to you to refer to Abu Husain Asa di, as he knew the ~t;J ~I~~f' :Jli ~y V! ~ V! ~ ~ ~j cf' ~t:....)11 l~J .f\f
imminent death of Hajiz."
- ~

,~lkJIJ ~~ ~ t;j :~J ~ ._ o.:-S.IJ ':$J~ JL.,a.; ,IJ.JAJLS" clJ..U ~ :~ .)J}

393- It is narrated through the same chain of narration from Abu Ja'far
Muhammad Ibn Ali lbn Naubakht who said: I intended to go for Hajj and made .J.Li if~~~ .!.IJ~ ~ ")/ :c!} .~I cf'~ r ~j .r.f-
preparations for this purpose. A message came, "vVe dislike that." I became •
much anxious and grievous. I wrnte, "I remain submissive and obedient. JJIJ LilJ V"'L:-JI 0-! ~ ~~~ ~! ~ ,~l_p,JI ~J} ,~~LI J.li 0-4 0l5" w;
However, I am sad for missing the Hajj." A holy letter came: "Grieve not, for
you will perform Hajj next year." i..Lii :Ju·~~ ':>Ll i.Ll 0µ ,J,...LJI ~ ':€J-i~I :~l~I ~J} ,4,;;j~J 4,.'.;j~J.:
'
Next year, I sought permission and the answer came in positive. I wrote, '.'I am •.i.:=.1~w ':$J..... \11
leaving Muhammad Ibn Abbas behind, and I am certain of his piety and
honesty." The answer came, "Asadi is the best caretaker. If he should arrive, do
not choose anyone over him." Asadi came and I left him as my caretaker.
 Kitab al-Ghaibah 493

~I :Ju ~Jy.~I 01~Ll 0-! .,1 •>...o ~ ~ 0-! ~ rf- ~~ ~ ~ ,,.-°'t

492 Book of Occultation
:r ~j_,9 'JIJ...WI IL~ 0i ~i ~ l...AJ:> 0J?- ~ !"-"J:> 'JI ••..> ~J:.s.
• I

394- Muhammad lbn Yaqub narrated from Ali Ibn Muhammad from \sl Lo (J-4 I f-- • ..; I ~I J lf.il..a.4.i ~ ~I r-3J ~ ..i-\I I J l ~:>J l..A J:> i:,y,.? ':ft~
' ' " f.

Muhammad Ibn Shadhan Nishapuri that: Five hundred dirhams short of twenty
were deposited before me. .0J? ~~~I 'JI. ,.;JI ~J Jj :~l_p.JI :>J}

I did not like it to be short of this amount, so I weighed another twenty dirhams
from my money and sent the amount to Asadi. I did not inform him that I had
o? ~I J..:...i _;>-~I Cf-J k ~ ~ ~ r-3J ~ r
JJIJ.JI .l"U; ~ ':fo..i-\11 uLoJ
completed it from my own money. The answer came: "The five hundred, of .~w~J
which twenty were yours, reached us."
Asadi died in the Rabiul Aakhir of the year three hundred and twelve. He was :~J.o ~ cj.fll [.? ~4J J~! ~ ~i ~J
honest, he never changed, and he was not mentioned disrespectfully. ~ :Jli ':fojl)I ~ ':1-j if'~~~~ ..l.>-i if' ~J:>! ~ ..l.>-i l.SJJ ,,.-°'o
Ahmad bin Ishaqj Ibrahim bin Muhammad Hamadani and Ahmad bin
Hamza bin Yasi
Jb-...10-! ~i :Ju.;~)1 ~ (J-4 J.,....J ~ :>J} µ~ Jll ~ ':1-i ~ ..l.>-iJ
395- Ahmad Ibn Idris narrates from Ahmad Ibn Muhammad Ibn Isa from Abu .u~ ~I~ o_r.>- 0-1 J.o>iJ ~141 ~ 0-1 ~lf.·!J ':fo~\11
Muhammad Razi, saying: I and Ahmad lbn Abi Abdullah were at Askar when a
messenger came from "the man" and said: "Ahmad Ibn Ishaq Ashari, Ibrahim Ibn
Muhammad Hamadani and Ahmad lbn Hamza Ibn Yasa are all trusted men."

----- ~· ----- - -- -
 . - - -- - - - - --- - - -- - - - - -- - -
Kitab al-Ghaibah 485

494 Book of Occultation

Long lifespan' of the fmam (a.s)

We have previously, through authentic reports, narrated that the holy birth of u- •>J ~ ~ ~ 0lS iJWI ~ 0l..)1~~ JJy 0~ ~IJ~~~ ~ ..li
Imam Mahdi (a.s) occurred in 256 A.H. and his holy father passed away in 260
A.H. Thus the Imam was four years old at that time. ~!ors- 0.ht ~ c;) ~.Ju~~'-=-~ ul.. iJWI-~ o~i 0iJ ~L.J
However, the age of the Imam till the time of his reappearance and advent is a
number, which requires calculation with the reports that are recorded about the U1::>... o.:....., )..Lio ~ ~JJ ~I Jl:>- ~I di~ ~j~ ~J ~L.>JI ~ L. ~J.?- iJ..>
age of the Imam at the time of reappearance [like reports, which say that he
.J;W~ I
would appear like a man of forty] are differently worded, have no contradiction
with reports, which will be mentioned in this section. :,r j~ :.J'4)r~1 l.l.A ~~ ~ :Jl.i ~j iJLJI ~ ~ ~i :,r- f.:?JJ t.. ~ - Y-~'\
396- It is narrated from Imam Muhammad Baqir (a.s) that the age of Imam
Mahdi (a.s) would not be more than forty years. He would be extremely strong, .~I ~;JI
.. _r'Jl I~~~ 4( ~)
powerful and energetic.
There are numerous traditional reports resembling this one, which differ in
words as well as meaning. ':1 '~~ l.. Jj '-=- ~) &.~j :.r4 ~l.:i "OJ~~~ ~! J.,Ai 4.Jf ~ 0! ~ ~ _,Jts
Explanation: Supposing the traditional report is correct, we would say: the
Imam will reappear in the form of a young man of around forty and not that he .)~ ':11 ~ dJ.l.S" ors-(.)~ ~j
would be aged forty at the time of his reappearance. Thus, in case of acceptance
of this justification all the reports would mean this only. rs- (.;-&' ,djt,. 0-! ~ 0-! ~ if' 'i~ 0-! ~ ~y,i olJJ ~ di~ ~~J - f~V .
This point is further supported by the following reports: '

..:ill 4
.
~I(.;-&',~\ J. ~ J. ~ J. ~ :_r- '~l-i! J. ..L.>..o r:_r- ,06;._>, 0-!
397- It is narrated from Muhammad bin Himam from Ja'far bin Muhammad bin
Malik from Umar bin Tarqan from Muhammad bin Ismail from Ali bin Umar ~ ~J 4~ ~\.oJ (J!.;!s- ~I ~1.r.1 r-P.~ Jil ~J ~! :JL.9 iJWI ~
bin Ali bin Husain from Imam Ja'far Sadiq (a.s) that he said:
"Indeed the Master of the Age will be aged like Prophet Ibrahim (a.s); (that is .~ 4.J-1-j.j ~I J.i.t° ~ 'OJ~
he lived to be a hundred and twenty years), but he will look like a thirty-year- • •
old young man."
(.;-&' ,~! (.;-&' ,-o;-> u-!I J.
.. Js- - }WI Js-
.. 0-! ~I :_r- ,J - 0-! ~I :,r- , ~J - f~A
398- It is narrated from Muhammad bin Himam from Hasan bin Ali from Aquli ~ .r.. ,~UI o~i ~ r'\AJI r..t>-) :Jl.i ~i i~I ~Ji! ~ u-!i r:_r- ,~ u-!j
from Hasan bin Ali bin Abu Hamza from his father from Abu Basir from Imam - ~

Ja'far Sadiq (a.s) that he said: "When Imam Qaim (a.s) reappears, people will .JJ'J1 Jll1 ~ tJl!:o Ji1.l>i i:rJ.o JS' 'Jl ~ ~ ~ ,w_,.. 4u ~l
refuse to believe in him and he will approach them as a young man. However,
the believer from whom the Almighty Allah has taken a covenant in Aalame ~ J ~~J! :.r ~ r~I ~ ~lojl ~~ ~ ~j :..,..>-T~ ~ ~JJJ - r~~
Zar (in the initial stage of creation) will believe immediately."
4S-
.. - -
399- It is mentioned in another report that: There is a similarity between
Prophet Yunus (a.s) and Imam Mahdi (a.s); and it is that he would return from
his occultation as a young man.189 -
 Kitab al-Ghaibah
497

496 Book of Occultation

IL ~~ ~I ~ ~j IJJfa Lo :Jli ~i ijLJI .4..k
"
Ji!~• "=''
, _,j ·~ "='JJ
,~
4..T
1: _ /.
J " ••
wUI

400- It is narrated from Imam Ja'far Sadiq (a.s) that he said: Do not deny that ~_,..JI~ i~I ~ C.~ J.A W" ~Ii.) r~I
Almighty Allah has prolonged the lifespan of the Master of this affair, because ._:.J~ L..; !J ,i.,.~I ~ 0'.)6:. ~ JW .Ii IJJ..t.0.. di.\ 0~ L.4; f ),>~I ,..L. , ~ i-l _,JJ
Allah, .the Mighty and the High has prolonged the life of Prophet Nuh (a.s) ·
before. 190 .dl~ jl..P.' ~ ~ tl.rJI '":-'~iJ 0~·ol!J tl:kJI '":-'~j ~
Reminder: Even if these reports had not been there - just supposing these
reports did not exist, even then it is known that prolonging the lifespan of the ._?iJ ~ :u~ ~\..- 0,4 i.J.Aj 0-:9 0i (,,SJWI ~Jf..J - i •'
Imam is within the power of Allah and in this matter there is not the least • I

~~I U> 0\..AW:. ~ ulS"':Jli ~"II(..$ - q ·~-ti . ·.J ", _ 1

• , II'
difference of opinion between members of this Ummah, and companions and " ~ " ~ ~ 1...1• ~ c~Y. {..$JJJ - "' '
supporters of all religions and laws have accepted this matter. Only the 0
L.:.,..J ~.;->- ~ ~,:) l9J 0 l..AW:. o,:) L..i :_r 0 LSJ , 0 lo.A,:) .:r. ~ ~ 0 ts"' , '":-'_rJ I ~
materialists and astrologers have opposed this belief.
401- Christians have narrated: Some of their ancestors lived for seven hundred '":-'.rJI ~ '":-'~ ')Ll ,c~ ,:)_,....,jJ ~t.;, dl~ ~ J~t,; ,~ :Ul.oJ ~ ~t...J ,.r.5"':JI
years and some even exceeded this.
402- It is narrated that Abu Ubaidah Moammar bin Muthanna Basri Teemi said: ..u:.. ~~i
It was the quality of Bani Ghitfan that it was the most famous of the Arab '":-'~i ~lS"J .~; 0-4 ~ ~ Yl9 ~Ll.S' ~~~~I Jl:>i 0-4 ~_?; ..i;J
tribes. Among its members was Nasr bin Dahman who was considered to be an
elder and noble person of his tribe. He lived for 190 years and became lf:-..,a.iJ 'ijLJI ~ ~Y.. ~J}J ~yb ~t.;, ~J .i.,;JI oi_rl ~j 0i IJ}"~ .;:-ll
extremely aged and weak, but after this period, his youth returned and his hair
became black and no wonder was seen in Arabs like him. ·~Jf-4 di~~
Previously we have mentioned reports of persons who had long lifespans and
that will suffice. Hence, it is meaningless to be astonished by the matter of r
'~ ~ ~ Jj ~ u .r:, 01.o)1 ~L,.:, 0i ~ u=JI Jl:>':II 0-4 {..$JJ Lo LoiJ
. " "
longevity. Moreover, historians have stated that Zulaikha, wife of Aziz of
Egypt, regained youth after old age and Prophet Yusuf (a.s) married her and her :clJJ Lo~
•I .:._ 11 ti .
story is well known.191 .':F- ~ '~~ r-"" ~ ~I 4 if ,01..b J. ~JA if ,01~t.;, .f. ~I - i •r
Reports, which mention that the Imam of the Age will pass away or •
would be martyred and after that he would become alive again r~ J,j':I :Ju~rlWI ~ ~~ ~'J ;ijljl ~ .JJI ~ '-:l-':11.'.'..JS :JLt ~~l.fJI ~
403- It is narrated from Fadhl bin Shazan from Musa bin Sadan from Abdullah
bin Qasim Hadhrami from Abi Saeed Khurasani that he said: I asked Imam
Ja'far Sadiq (a.s), "Why is he named as Qaim?"
~ ::r ''°4.i.. 0-! '":-'~if ,~j if '~~I~ J. Jll ~ J. ~ (,,SJJJ - i • i
He said: "Because he will rise after his name dies. He will establish a mighty
enterprise. He will rise up by the command of Allah, ihe G!orified." J-to :J~ ijljl ~ ~ ~i ~--. :Jl.9 ~ '-:1-j if '0~ J. ,:)~if,~\ J.
404- It is narrated from Muhammad bin Abdullah bin Ja'far Himyari from his .
father from Yaqub bin Yazid from Ali bin Hakam, from Hammad bin Uthman ·~ ~ r~ d.ilo .J\1 JJLoi ~J~I ~~ Jt4 Jil ~l:S ~· U_,.i
from Abi Basir that he said: I heard Imam Muhammad Baqir (a.s) say: "The
similitude of our Order in the Divine Book is the similitude of the owner of the 0-! r-""WI ~ '~ 0-! J>-i! ~ '~fa! ~ J. ~ if ,~j if '~ J - i' o
donkey; Allah made him die for a hundred a years and then raised him up
again."192
jA :ijljl ~ Jll ~ ~j ~L :Jli r> ':II~ 0~J.4 if ''":-'lk> J. ~if ,~)I
L\\)~- \\ \s natta\ec\. b"j \\\m"jat\ ttom n\s ta\net \tom )a' tat b\n M.\lnammac\. Kut\ ·...
. . .(!
ftom lsba(\ bin Mubammau ftom Qas\m bin Rab\ fi:om 1\.\\ bin Kbattab on the ·.
 Kitab al-Ghaibah
499

498 Book of Occultation

authority of the Muezzin of the red mosque: I asked Imam Ja'far Sadiq (a.s), "Is ...... . r'"
·--:
there in the Book of Allah a similitude for the Qaim?" ~ ~l-> 0-S' '~I~ ~ :f' ,01~ ~j ._:r.I :f' ,01~Wi ._:r. ~I 4.SJJJ - t. \
He said: "Yes, the verse of the owner of the donkey, Allah made him die for a ~

hundred years and then raised him up again." ~I :~WI Ju it.i l~J i~I ~ r'~I ~J :iJWI ~ Jil -Y-y.i J\.9 :Jts ~fal-Y-
406- It is narrated from Fadhal bin Shazan from Ibn Abi Najran from ~J_.k .;A~~~~~ JjJ l.lA ~~
Muhammad bin Fuzail from Hammad Ibn Abdul Karim that Imam Ja'far Sadiq
(a.s) said: "When the Qaim rises, people will say, 'How this can be? His bones r; <Vi~ ~ .,,;j lf'L:JI pi ~J 'o)"~ u .r-!.: J_,4; 0l L+JS'~ L.J Jl:> ':JI o..i.A ~ ~ )\,;
have decayed a long time ago."
·~I~.,.. ..lio~ JWI ~~ -"1i L.S" Jll o~ ~
These traditions and the like have to be interpreted on the grounds that "his
name will die" and many people and not all will believe that "his bones have w ~ ~ y ':J ~L>-T J~~ ~.r.. ':J .,,;j ~ 1 •Jl:> ':JI 1..i.A J..Jh ~ ~) ~ J 1..i.AJ
decayed," and then Allah will raise him as He raised the owner of the donkey
after his real death.
~ dA~..G ~I ojl_,..:JI Jl:> ':JI o~ J ,9! c:._~I J~ ':JI JL.... J ,~ J_,A.JI ..:.J~
This is the sound interpretation of these narrations. Moreover, singularly ~ ~ ~ ~ ~ UiL:JJh W!J 'r~ yi ~ ~ ·Q-JIJ o.l.Ai ~~pl ~l}I
narrated traditions, which do not convey certitude, are not trusted with respect
to something that is rationally known and reasoning has led to it and is .~~ L. JI.:> ':JI o.l.Ai ~J~J LI\ jl1; ~ ~
supported by inordinate number of traditions . . It is necessary not to rule
~ i jb- :f' ~I(~ .f. W.... :f' '~ .J. .JJI -Y- :?- ,c_,l~Wi ._:r. ~I <.SJJ - t •V
anything on such an occasion and adherence to what is already known. We
interpreted these traditions, while setting aside the disputability of their ~~.......J. .r-°'JI IL ~L,aJ ~1 "ijl> 4 :i~I ~ .Jll ..y; y.i :<J) Jl.9 :Jl.9 ~
authenticity, as is done in similar situations. Like as follows:
407- It is narrated from Fadhl bin Shazan from Abdullah bin Jabla from Salma . .U..\..,a.i ~ .o~ ~lj ;.r o~ ~
-.;l :J~ ~ .!l,.~ iJJ .~WI~~
.
bin Junah Jofi from Hazim bin Habib from Abu Abdullah Sadiq (a.s) that he
~ 0~ 0-S' '~ ~ ~ :_,.s- '4-::j :f' '~~I JI! -Y- ~ ~ 4.SJJJ - t •A
told Hazim bin Habib: "O Hazim, there will be two occultations for the master
of this affair and he would reappear in the second of the two. And if someone .r'Jll.lAI..,...>~
· ':f''··J~..... 1 'I·'-. • ..
i.J'w,.J. ~· ~~I~-
I
. ..
.Jl.9 ~~I
..
•
:f' '4.S}.:.JI ~JI~
..
comes to you and says that he has touched his grave, do not testify for him
:.r ~J ' ~ "'° :.r 4.:..... :,. ~I '-•·u I ~ :i-' <~.; b
• .. .. I. "

(accept him) ." . u.-i-'! :r° ~ .J • u--:f'

~

408- Muhammad bin Abdullah Himyari narrated from his father from
1,.,1.J ·~?.. u.il;:J ~"'° :.r 4.:..... 1,.,u ·~J J.JTJ ~ J1 ~ ~ :.r 4.:.....J
Muhammad bin Isa from Sulaiman bin Dawood Minqari from Abi Basir that he .. ~

said: I heard Abu Ja'far say: "In the master of this affair., there are four points :r° ~ L,.,IJ ·~ rJ !~'-4 : J~ u--:f' ;.r 4.:..... LoiJ ·~Li u.....,.J! ;.r 4.:....,
of similarity with four prophets. Resemblance with Musa, resemblance with Isa,
resemblance with Yusuf and resemblance with Muhammad (peace be on them .~Li r-1-J J.JTJ ~ JI~~
all). The resemblance with Musa is that he shall be fearing and awaiting, the
resemblance with Yusuf is imprisonment, the resemblance with Isa is that it .t:'°j JlS :J\.9 o~ :f' '4-::i :f' ,~)JI~ .,:r. ~j :f' ,c_,l~Wi .,:r. ~I 4.SJJJ ·- t. ~
would be said regarding him that he has died, while he would not be so and t~e
resemblance with Muhammad is armed uprising." f~ J. ,'J !~ !~1,., :Jl.it (~.lll)~~J ~ _r'JI 11' ~\.., :i~I ~~;JI
409- Fadhl bin Shazan has narrated from Ahmad bin Isa Alawi from his father ·.
from his grandfather that Amirul Momineen (a.s) said: "The Master of this !cll.i . ~IJ ~4 J. .'J
Affair is from my offspring. He is the one about whom it will be said: He has
died, killed, perished, no rather gone to some unknown pface. "193
 l\nan aH..:rnarnan
JUl

•
0\ ~t~ ~ ~ J-! ~~\ ~ J Js- \;j ,~ ~ ')\.j\ ~ ~ Jj- ~J "-4\J
500 Book of Occultation

Time of reappearance of the Imam (a.s)

·c:)J4 ~I 0~~
We are not aware of the exact time of the reappearance of the Imam (a.s); on -L>IJ Y.. r ~1 ~JJI ~ J.:.! ~) (:Jli d,ji) 4.ITJ ~~I~ ~I if' i;JJ W- _ £.'.
the contrary he is hidden from us, till Almighty Allah accords him permission ·
to reappear.
~ ih 'J ' ~..U ~J~I ~ ':?JJJ ~ ~J [.fa. i.i>- r~I ~~ Jil J)al
410- The Holy Prophet (s) said: "Even if only a day remains from the tenure of .i.)~J Wl; ~
the world, Allah, the Mighty and Sublime, would prolong it enough to allow a
man from my progeny to appear. Then he would fill up the earth with justice ~ ~ ~ 'i;)J.r.JI 0~ ~ ~ ~ ':1-j :.r- ,JJ1 -L:s- 0-! ~I~_r.>iJ - £.''
and equity just as it would be fraught with injustice and oppression.'' ~I iJS' il.;5 i)-&' 'i l..:.A 0-! ~ J ~ ~ ..lo.>-i c:/' ,01.) t.;, ~ J..aAll if' '~
411- Narrated to me Husain bin Ubaidullah from Abi Ja'far Muhammad bin
Sufyan Bazufari from-Ali bin Muhc.mmad from Fadhl bin Shazan from Ahmad ~LJ ,~y-U)I ~J..s :Ju; ~UJ .r°~114 ~ :ijl.jl ~ ~ ~j ~L :Jli
bin Muhammad and Ubais bin Hashim from Kiram from Fuzail194 that he said:
~yli )I ~JS ,<Jy-li )I
I asked Imam Baqir (a.s}: "Is there a fixed time for reappearance?" He said: ' . I

"The time-fixers have lied, they have lied, they have lied." ~I 4 ~I i)-&' jl~I J..L i:r- ~~I J:.i.. ~ ~I if' ,0\~t.;, ~ J..4AJI - £.' y
412- Fadhl bin Shazan has narrated from Husain bin Yazid Sahaf from Mudhir
Jawwaz from Imam Ja'far Sadiq (a.s) that he said: "One who fixes (predicts) ·~ ~ i.:.J~ ~J '~ ~ QJ Lo ,<J.,:i,JI ~JS :Jli i~I ~
the time of the reappearance, has lied. Neither have we fixed a time for it in the J>~ .)! i~I ~~I ._y-1/-j ~ ~ :jl.i _?' ~ ~ )1..y. if ~~l'l ll+!J - £. H~ .
past nor would we do so in future."
413- It is narrated from the same chains from Abdur Rahman bin Kathir that he
.JL.1 J..ii ~.s...i.J~ (.)..Lil -.ol'l IL. -:.o ,.!.11...i.; c.k- 'i..j·..r.>"1 .·J•~~
" ..I ...,
, "I .
l.U ':?.......,. J i • * ~
. •-
said: I was with Imam Ja'far Sadiq (a.s) when Muhzim Asadi entered and
asked: May 1'be sacrificed on you, please tell me when the reappearance is? It
,<JJ~ ~!J ,<J.,,.~I JI ~J ,0A•" JI d\AJ ,<Jy-li)I ~JS 'r* 4 :Jw
has been delayed too much." Abu Abdullah (a.s) said: "O Muhzim, the ill- ,jl;.>JI ~ ~ j ~j r:r- '~ .f. 01~ ,y- ,01pi ~j ~I ,y- ,01.)t.;, ~ J..aAll - £. H
wishers have told lies, the hasteners will perish and the believers will be saved
and will be with us." ~ ~ '-1"'~1 ~ ~ i.:.JJ (J4 :Jli i~.JI ~~I~ 1/-j ,y- 'r-1-4 ~ ~ ,y-
414- It is narrated from Fadhl bin Shazan from Ibn Abi Najran from Safwan bin
•
. i.:.JJ ..L> '1 i.:.J ~ \:...Jj '~ ~ <J j ~ lf;
Yahya from Abu Ayyub Kharraz from Muhammad bin Muslim from Imam
Ja'far Sadiq (a.s) that he said: "One who fixes the time of reappearance for you, '~ JJ4JI ~j iJS' 40l:-,, ~ ~ if' \s~I r-1-4 0-! ~ if- ,01.)L;. 0-! J..aAll - £. 'o
do not pay attention to his falsification, because we have not specified its time
for anyone." ~bJI c!' y ~ li~I ~..b- ~ - ~1-:r. ~ ,y- ,~141 ~ ~ ...w.... if'
415- It is narrated from Fadhl bin Shazan from Umar bin Aslam Bajali from JJ_I.. ~~<Ji lfoJ l~lklJ l.,:.oi I~! ~ ,~ jA ts:J.. <J~ i.r.l <J! :Ju d,jj -
Muhammad bin Sinan from Abul Jarud from Muhammad bin Bashar Hamadani w

from Muhammad bin Hanafiyyah in a tradition condensed as follows that he JJ- .&1J_,...; ~~J ~'r+--~ ! t!J l'J ~~ t!J ~ J.:.! rU ,~ rVw.
"'1. ,,, ,,,
~~ w

lAl;I ~ ~J~~li r+1 ¢i ::fa:,::_ ~fJI) ~~j :,;,~~I ~~j I~!~~:~ J

said: "The rule of Bani so-and-so will continue till a fixed time. When they get
peace and security they will think that their kingdom will never decline. 0 ,,,. , ~ "!- ,,,,, ~ ,,.. ,, j: ,,,. ,,,,. ,,,. ,,,.

Meanwhile, suddenly a divine command will arrive and no king will be able to r~ ~L_!~I ~ ~,,JS ~)'~); ~ ~k iJw~ lAl:r:~ i.)~ ji S\;l t~i
remain in power. Thus the Almighty Allah says: "... until when the earth puts
on its golden raiment and it becomes garnished, and its people think that they .~~J~
have power over it, Our command comes to it, by night or by day, so We render ,
it as reaped seed-produce, as though it had not been in -existence yesterday; ·
thus do We make clear the communications for a people who reflect." (10:24)
 Kitab al-Ghaibah 503

~~., ~J.l ~ ..!Jl..U ~ :~

502 Book of Occultation

The narrator s~ys: I said: May I be your ransom, ·is some time fixed for the r-1 ~ ~j_, ~ ~~ ~~ ~_, JW Jll 01 '~~I~~ Jll ~ 0'1,'J :Jl.9
arrival of divine command?
.~11_,~ '~~ u_;, :1_,!u ..:.....;_,11 j.,~ Wj ,~1r1 fa.~ r'-' ,~~ ~
He replied: No, because the knowledge of Allah dominates the knowledge of
those who fix the time. The Almighty Allah promised thirty nights to Prophet .&1.r4i 1_,..,Jj' .ill~~"~ r f ;,.~ ~iJ ,~L:ll ~ ~Ll.!IJ ~be.JI u JS' I~! ~.J
Musa (a.s) and then increased ten nights; but neither Prophet Musa (a.s) was
aware of it, nor Bani Israel. Thus when the time expired, they said that Prophet .r.L....J ~~
Musa (a.s) has deceived us; and began to worship the calf.
Hence, when famine and deprivation increases and people begin to deny each : ol.JJ Lo ~ '.J"'\1.JI ~
.. .!ll~ ~L:.; - J~'11 if <.SJJ
.. u=JI .. Lo LoiJ
other, you should expect the arrival of divine command day and night."
~:Ju~ 1:1-i if 't1-4 U! 01.M....i if,~ U! ~if ,01~L;. U! j..."ll - i ''
Reports apparently contradicting the above traditional reports
416- It is narrated from Fadhl bin Shazan from Muhammad bin Ali from Sadan .y ~I ,)lj ~~j ~J ,~ :Jli ~~! ~J 1.:jl~i ~!~)..Loi r'11 ll+Ji :.J
bin Muslim from Abu Basir that h<~ asked the Imam (a.s):195 "Is there a fixed
time for reappearance; so that we can sit quietly till that time?"
I .
~ ~ ~'.J
- ~:Ju JWI
- ;;~ ~i
- ~ ·~~ U! ~I if' '~J- i'V
He replied: "It was fixed; but you people publicized it and it was postponed."
417- It is narrated from Fadhl from Hasan bin Mahbub from Abu Hamza .~L> J ~~I ~ :J~ 0l5'J .~~ ~I J! :J;: 0l5' ijLJI ~ l# 0! :ijLJI
Thumali that he said: "I a~ked Imam Muhammad Baqir (a.s): 0 son of Allah's
Messenger, Amirul Momineen (a.s) used to say: There will be sedition till 70 !r.6:-J j r'-' 0~1 ~ J.i_,
A.H. and after that there will be peace and prosperity; but 70 A.H. has passed •
and we are still in problems?" L..u ,~I~ .14'111~ ~J :J\SJW ~I :J! ,~u 4:ijLJI ~ ~y.i Jw
Imam Muhammad Baqir (a.s) said: "O Thabit, 196 it was initially fixed as 70 W~; ~;I JJ o_ru ~;'11 JAi ~JI J:..Z} ~~I~ ~I J:i
J. " " I

4. ;,;.

A.H., but meanwhile Imam Husain (.a.s) was martyred and the Almighty Allah
postponed it to 140 A.H. When we informed you about it, you publicized it and di.;~ J ~ r-1; Jt o.,,>-U ,~t..tl:.i ~; ~~t ~,;t; f'5L::..bd .4.:..,.,
the Almighty Allah postponed it further and even we don't know about the
definite time." "Allah makes to pass away and establishes what He pleases, and
with Him is the basis of the Book." (13:39)
Abu Hamza Thumali says that when he asked Imam Ja'far Sadiq (a.s) about it, . .!JI~ :JLS' J.i :Jw ijLJI ~ .&! ~ ':1-'.J .!.l.l~ ·~_, :;;:r>y,i Jli
he also verified that it was true.
418- It is narrated ,from Fadhl from Muhammad bin Ismail from Muhammad iWI ~ ~i ~ ,jl:_.i ~ ~ :_r ,~L.-! U! ~if' •J..."ll <.SJJJ - i 'A
bin Sinan from Abu Yahya Tamtaam Salmi from Uthman Nawa that he said: I
o_;>li ~ r~l I~ :J\S :J~ ijLJI ~~I~ ~i ~.Q...,, :Jli _,;JI 0~ if' ,~I
heard Imam Ja'far Sadiq (a.s) say: "Initially this task was entrusted to me; but - -
later on the Almighty Allah postponed it and kept it in my progeny.''
Justification of these reports
The explanation of these reports is that we say: Supposing these reports are
correct, it would not negate the possibility that Allah, the Mighty and the High
has fixed one of the times that are mentioned. Thus if He changes the conditions
and circumstances, He would also change the exigency and that fixed time would
be replaced by another. Definitely in the later periods alsu the same matter
continues and the explanation is on the saine base. Due to this, neither the time,
 Kitab al-Ghaibah 505

0~ ,u,J_r:... _;:;.Y.. 0i j~ ..::..iJ ~J •JJ~I ..::.J)l 0~J ,~ 1..i.::-i ~JS'J ,_;:;.T ..::.;J
504 Bodk of Occultation
.~~ 0~ ;.~ o~ 'l ~..UI ~}I~ 0i J! o_eb 4>s.IA-JI ~Lo~~";}
which was fixed previously, all other times can also be postponed under some
·conditions. till that which is causing delay of reappearance is not repeated, and till (uli..l..,aJIJ) ;.~..UI ...L:;; 4:S o~~)IJ ~liJi i:r: )~';JI _eb ~ .. Lo JJ~ 1..1.A Js-J
.. i.SJJ
the tin:ie anives, which nothing can change and which is imminent.197
Reports about the topic of delay in age, deaths and increase in lifespan due to ~J ~I~~ <l:-9 Gu-11 ~l9Ji if' J~'ll ~ ~ ~JJ \..J 'il>/~'I ~J
supplication, alms and doing a good turn to relatives and also that which is
G ~ w~i 0~ 0i ~· jLl •.:.r...r 'l~ w~ 0\5' 011 JW _,. J ,dJ~ .r.?J r>- )1
mentioned under the subject of decrease in lifespan and advancement of deaths as
a result of oppression, breaking off relations and other acts, is based on the same
interpretation and although Allah, the Mighty and the High is aware of both of
,J..LJI ~j ~ ~ ..j~ 'l ~I o..l.AJ ,i, r- ~ f-~IJ 1'A
them, but it is possible that one of them is not definite and the other is definite, Lo~ ~I~\.:..... 0i ~J "'l~I Ya· .. "2: .. 11 \,;):->-i 0'° ~JJ Lo ~i JJ~ 1..1.A ~ J
and in this matter there is no difference between Imamiyah and Mutazila.
Also reports in which the word of 'Bada' is mentioned, are also due to the same iJ-S- _,-.;JI \.+A:_), 015 01 41J.,_:;, ~},~I ~ j~ ~ J..LJI ~i ~ oJ.:.f..

interpretation and it is clear that the meaning of 'Bada' is abrogation of

~ 1.:5" Lo JW .&I JWi 0'° l:..I ~ 01 .~ ~ 'J~I _,. 4..it.UI ~ "'IJ.:-11 0'1 ,-.::.,1,:slSJI
something in which change is justified and possible, or that its conditions have
changed, in case that informing about it is Takweeni (providential) as the literal .4~ ~ 'lJ ~Ji ,.u~
meaning of 'Bada' is appearance. Thus, it is possible that one of the acts of
Almighty Allah has become apparent for us whereas we had imagined it's 04)1 if' ,~l_r.1 U! ~ if' ,J!I ~ J ~~";}\ ~ U! ~ olJJ \.. dl~ ~ - t' ~
opposite or that we were aware of it, but did not know its conditions and of ~ I f.

such kind are the following reports: 1

~~)I! ~ .Ji\~ Lo :J~ i~I ~ L.;,)1 ~I ~I~ ..... :Jli ~I U!
~ , ,
419- Among such reports is the report of Muhammad bin Ja'far Asadi narrating
'

•JJ:SJI 4-Slj ~ (.)~ (Ji; ~~·~~ ~ ~ JI ~!t ~1..y4 J A (Ji; ~~I

from Ali bin Ibrahim from Rayan bin Sult that he said: I heard Imam Reza (a .s)
say: Allah, the Mighty and the High did not send any prophet, but to prohibit f. f.

~I ~ ~ ~ ...L....>I if' ,~ U! ~ U! ...L....>I if' ,Jil ~ U!

f. '

.J.A..., i.SJJJ - t Y•
wine, to confess in Bada from Almighty Allah and that He can do whatever He
likes; and that He has advised the use of incense. ,a_y ~U, ':1-j U! ~ J ,~; U! ~ (JLi) :Jl.9 i~I ~ L.;,)1 ~I ~j if' ,_rQ-i
420- Saad bin Abdullah has narrated from Ahmad bin Muhammad bin Isa from
Ahmad bin Muhammad bin Abi Nasr from Imam Ali Reza (a.s) that he said: Ali Ft:~~\ o~ ~ ~~4 l:J ~:ijLJl~~U!~J~V.~J
Ibnul Husain, Imam Zainul Abideen (a.s) and before him Amirul Momineen
(a.s); and Imam _Muhammad Baqir and Imam Ja'far Sadiq (a.s) have said: With
attention to the blessed verse: "Allah makes to pass away and establishes what
He pleases, and with Him is the basis of the Book." (13:39) . ..1.;>-pl if' [,foJ )5' ..W ~§' ~ 'il "~ ~ 'i JW .iii 0~ :Jli if~~

How can we inform about the future? And as for one who says that 'the ~)'ii ef~ v. ~ JL:Jli ~~' ~L\ ~i ~ .&1 ~ v. ..t.-....i i.SJJ J.iJ- tn
Almighty Allah has knowledge of everything after it occurs and not before', 0
0 ~ 0 ~ , ~ '

has become a disbeliever and is out of the pale of monotheism. ~~J ... .._"!.) ~L:.i ~ . JI ~t :~Jr .&I J_,.9 ~ i~I ~ ~µ1 ~ ~j
421- Saad bin Abdullah has narrated from Abu Hashim Ja'fari that he said:
Muhammad bin Salih Armini asked Imam Hasan Askari (a.s) about the verse:
"Allah makes to pass away and establishes what He pleases, and with Him is
~~ r \.o ':J! ~ z!!J (JlS' \.o '1! .J1~ ~J :~y.f Jw '~~~I r1
the basis of the Book." (13:39) ~ .(.)~ '5> ;.~I~ '1 .i,,;l :~I J. il.:.A J_,A:, G ._j'":)...;;.. 1..1.A :~ ~~
Imam (a.s) said: Is it other than that He erased that which was and established
that which was not there? Muhammad bin Salih Armini sa1d: I said to myself: u •

That which the Imam (a.s) has said is opposed to that which Hisham bin Hakam
 Kitab al-Ghaibah
507

506 Book of Occultation

said that Almighty Allah is not aware of things, except when they come into
existence. Abu Muhammad Imam Hasan Askari {a.s) glanced at me and said: ~·Ju .. .
Allah, the Mighty and Sublime is aware of everything, before it comes into · ~ ~I if 'r-L 0! ul.AA... if '~ 0-! ~ if ,i:_il~L:. 0! j..a.4.JI - ! yy
existence, although the tradition has been condensed.
422- Fadhl bin Shazan has narrated from Muhammad bin Ali from Sadan bin ·~ .&I ,)l.;J ~~j ~J u-4 :Jl.i ~~! ~J l:.il~i ~) ..t..i r'11ll+Ji :.J
Muslim from Abu Basir that he said: I asked Imam Muhammad Baqir (a.s) or
U J J j r YI _;.:> \; l+JL.a:;IJ ,..,_; ;i.,,J ,...JI .# .yo , _p, t:..Ji L. J !,>-':>'I ,.lo ..) ~) IJ
Imam Ja'far Sadiq (a.s): "Does reappearance of the master of affair has a fixed
time that we might rest assured be pleased with it?" He replied: "Yes, it was
fixed, but you people divulged it and Almighty Allah postponed it. "198
ill~ ~ .i.ill JW 'oj~ 'JJ ~ J~; '1 L:~ ,Jw .J r '11 J* 0J" 'o~ L. u1- .;>T
Explanation and Justification of these reports
. l~ lp
The reason behind these is the same, which we mentioned before that the
exigency in that matter changed and it was postponed to another time, but it .JW .JJI J~i if &-~
-
J!j '1 i:ii J I '5". 1.1.: I ; . 1.9
•. Y.. r..)'::"U,
does not mean that its exigency became known to Almighty Allah at that time.
'j .wt ~ ,1 • ,_ ~: L;t,; -1 . • .:.-11 • "
We don't utter this word and do not consider it correct as the being of Almighty · ~ c- . '~ _r.>c-o '-I .r.::w 4:9 j ~ 1 ~.rP ~.rP u1- ):>'11:l:..l.9
Allah is greater and above this.199
Objection: This belief of yours would become the cause that we do not rely on '~ ~ ul_:j~I ~J JL...; .JJI uLl...,o if J~'its' ,o......,4; ~• ~I
•
·- 0i .
~ )J>.'J_
the statements of the Almighty Allah (reports).
Reply: Reports are of two kinds: ....,_ • -'I ~
:....:..- _,,...., . -- -lib. J L>-
. 'its'J

First type: There are some reports in which no sort of change is there, because
we have faith and belief in absence· of their change and transformation and
know well that change is not possible in these reports; for example the reports,
which mention the attributes of the Almighty Allah, universe and past things;
and in the same way reports, which say that the Almighty Allah would reward
the believers according to their acts.
1

.Second type: There are some reports, in which change is possible in their
selves, because of the condition of change and transformation, there is som.e
change in their personal beings also and we consider this change possible; like
reports, which talk of future events; but reports which we know that would not
be changed, we have faith in their actualization. And that is why many reports
about which it is mentioned that their occurrence is certain, we know well that
these are the reports in which there is no change at all for any reason and at that
time we become certain of its occurrence.
Signs preceding the reappearance of Imam Mahdi (a.s)
423- It is narrated from Husain bin Ubaidullah from Abu Ja'far Muhammad bin
Sufyan Bazufari from Ahmad bin Idris from Ali bin Muhammad bin Qutaibah
from Fadhl bin Shazan Nishaburi from Ismail bin Sabbah that he said: "I heard
from an elder that Saif bin Umaira narrated: Once I was in the company of Abu ...
Ja'far Mansur Dawaniqi. I heard him say: 0 Saif bin Umaira, it is inevitable
that the name of a man from the descendants of Abu Talib will be announced
from the sky.
 Kitab al-Ghaibah 509

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508 Book of Occultation
.1-UI :_.r ~J ~~ ~~~
I asked: Has someone reported a tradition about it?
ill~ 0l5 I~!'~ 4 :Jlii ..k..i ~ ~ ...... l.. ~..bJI l..lA 0! '~ j.JI .r.-i ~ :l..'.:...19
He replied: By the one in whose control my life is, I have directly heard that an
• • •
announcement will be made from the sky in the name of a person. .w 0 J.>I ~! L.I ,~if JJI ~
I said: 0 chief of believers, but I have never heard any such report?
.,~1 ~ t..klt ..UJ (J4 ~) :Jl.9 ~ ~ 0 ~J :l..'.:...19
He replied: 0 Saif, when there is such an announcement, I will be the first to
harken to it, except that it would be in favor of one of my cousins. j-Ai ~ ~.!..> ~ (~ ~~) ~ ~ ..4>c.o ~ ~i u.- ~i 'i} '~ ~ :Jli ~-
I asked: Which cousins. .,~I 4# ~ ~ ..4>c.o ~J ,~ ~ lA t,:i..UI _
Mansur said: From the descendants of Lady Fatima (s).
:_;.s- '~ .J! ..4>c.o if' '~jl)I ~ .J! -4>i if' ,~_µ1 if' ,~4 ~.,r.>-iJ - t Yt
Then he said: 0 Saif, if I had not heard this from Abu Ja'far Muhammad bin
Ali (a.s) I would not have believed it even if the whole world_had stated thus. ~if' 1.~lk ~j ~~if' ,~~I Jll ..y:. .J! r-:""1.r.! if' ,.!JUI ..4>i ~ 0~
424- A group has narrated from Talakbari from Ahmad bin Ali Raazi from ..ti1 ~ ..ti1 J_,......J Ju :Ju~~ ..ti1 ..y:. if' '4.:J if' ,~u1 ~ '"~ ,:r- ,~~ .J!
Muhammad bin Ali from Uthman bin Ahmad Sammak from Ibrahim bin ~

Abdullah Hashmi from Yahya bin Abi Talib from Ali bin Asim from Ataa bin ·~ UI J~ ~ 41.lS' ~ :JA ~ [.~ i,j> ~WI iJAJ 'J :.JTJ ~
Saib from his father from Abdullah Ibn Umar that he said: The Messenger of
0-! ~\ :.!' (,0\~Lli ~ ~\ :.!' ~~ ~ ~ ~ ijs- :.!' ~U""".J~~ ~ J..>i - £. ~ 0
Allah (s) said: "The hour will not arise until the Mahdi from my descendants
comes forth. The Mahdi will not come forth until sixty liars come forward, all \JUI~~ ~i 0! :i~I ~ Jll ..Y:. i.s'.~ ~ :Jli Jl.!11 o_r.> i.s'.i if',~~
of them declaring: I am a prophet." - - -
-425- It is narrated from Ahmad bin Idris from Ibn Qutaibah from Ibn Shazan 4.J-4 tJ ' "II t;-lk; 4i~I :JA .IJ.:.ll; 4i~I :JA ~~I [.J;> :J.ri! 0l5"
from Ibn Mahbub from Thumali that he said: I said to Imam Ja'far Sadiq (a.s): . ·i~I :JA lfJ~ w\S .~i; 4i~I ;r ~_;.JI
Your respected father, Imam Muhammad Baqir (a.s) used to state that the coming
of Sufyani is inevitable, the call from the sky is inevitable, the rising of the sun 4.)-4 L?.;JI ~I ~: 4i ~I ;r w":JJ 0 J~I; :i~I ~ Jll ..y:.y.i Jw
from the west is inevitable and he used to mention the same about many things.
. ·i~I ;r iJWI [_J;>J i~I
Imam Ja'far Sadiq (a.s) said: And mutual discord in Bani so-and-so is
inevitable, killing of Nafse Zakiyyah is inevitable and the rising of Imam Qaim i_,_; J-S ._., •! ;l+]I JJi .L.-.JI ;r ~~~~~:Ju ~'"1~10~ ~J :~
is also inevitable.
:~;'JI 4.J-4 ;4)1 _,.>T ~ ~l ':?~~rt ·~J ~~~I wl 'Ji :r-F-1~
I asked: What the call from .the sky would be?
A caller will call out from the sky tn the morning: Know that the truth is with .wAJI ~u-.r. ~) x...J 4~J w~ ~ ~' w! 'Ji
Imam Ali (a.s) and his Shia. And th1~n in the evening the Iblis will call out from • -
&s' '_raj i.r-1 if' 'J L::;...J I .J! ~I ,:r- ,.:i ~ if' ,JL,a.; .J!I if' ,.:i L:.....~I 1.l+.J - t Y\
the sky: Know that the truth is with Uthman and his followers.
This call from Iblis would make the people of falsehood fall into doubts. ~ :QjTJ ~ Jll ~ Jll JJ-"J Jli :Jli \~I~ ~j.Jl -.r.-i if' 1.WIJ ~ _,.~
426- It is narrated from Ibn Faddal from Hammad from Husain bin Mukhtar t;-lkJ ,iJUll [.J.f-J ~1..UIJ ,wl>..UI; ,J~JJIJ 4~~1 :~ ~'J ~WI J:-i
from Abu Nasr from Aamir bin Wathila from Amirul Momineen (a.s) that he
said: The Messenger of Allah (s) said: "Ten things are inevitable before or.,~, 4 .:..J J_r-W4, 4 ;..J 4i')UI ~ ~ JJJiJ ,~fa ;r ~I
Judgment Day: Sufyani, Dajjal, Smoke, Daabba, advent of the Qaim, rising of
the sun from the west, splitting of the earth in the east, descent of Isa. (a.s), ')'~I JL_,_,w1 J_,_; w~ ~ ;r [,# ;UJ 4~.,JI
splitting of the earth in the Arabian Gulf, rising of a fire from the sea of Adn,
which will herd the people towards the field of gathering (Mahshar)."
 Kitab al-Ghaibah 511

,y- '~ :.r. _rs- ,y- '_rs- :.r. r:" 1_r. l ,y- '~I...>- ,y- 'J L.,Q.j :.r. I ,y- '~ l:....i')'I I~J - t YV
510 Book of Occultation . ,~~I; ~.. ~II :~\..~I 4JA ~I.ill ~~ J..i ~:Ju i")L.JI ~ Jil ...\.:$- ~i
427- It is narrated from lbn Faddal from Hammad from Ibrahim bin Umar from ·t?;JI ~I j:iJ ,~L..:JI [_J.J-J ,,.IJ.::-1~ I 4 ,:JIJ
Umar bin Hanzala from Imam Ja'far Sadiq (a.s) that he said: "Five signs will
• •
become visible before the reappearance of the Qaim: Call from the sky, advent ~J>. ~I~ ,.:UL£;.~ .J....>.I ,y- ''"Lli_,JI ~ :.r. ~1 ·,y- ,01;t.;, :_r. J..aAll - t YA
of Sufyani, splitting of the earth in the desert, advent of Yamani and killing of
Nafse Zakiyyah (the pure soul)." ~Lit ~ ;.,-4 .;-!s- l:SI [,fa. i_i> ~WI [.fa. ':J :i~I ~ Jil ...\.:$- y.i Jli :Jli
428- It is narrated from Fadhl bin Shazan from Washa from Ahmad bin Ayez .~ J! .Y.N.. ~
from Abu Khadija200 that he said: Imam Ja'far Sadiq (a.s) said: "The Qaim will
not come forth until twelve of the Bani Hashim come forth before him, all of ~ illl ¥~,;;~I ~I
' "
:.r. ~ ,y- 'J~ ':/-1" ,y- ,~ J. .J.11 ...\.:$- ,y- ,~ J -
'
i Y°'
them summoning men to themselves."
':J :J~ iJL.JI ~ ~ :.r. ~I~ :l.'.:.JlS 'J:A.i ~ o~ ,J' ':?rWI ~_,,;
429- It is narrated from Fadhl from Abdullah bin Jabla from Abu Ammar from
'
Ali bin Abu Mughira from Abdullah bin Shareek Aamiri from Umaira binte ,~ ~ ~J ,~ ;r ~ l.r.! i_i> (.)J_fa;; ':?.lJI .14':Jl I~(.)~
Nufai120l that she said: I heard binte Hasan bin Ali (a.s) say: "The matter, for
which you are waiting for, will not occur till you do not get fed up of each • le.
• ~ i..r- r~<'tL
- . r~
....--; ~" ? J '~
• ""=" J • ~
':" ,-----; r.,J
l4! •

other, till you don't curse each other, till you don't spit at each other's face and
call each other disbelievers." .ili' ~~ d_r.i ,Wli r~ ~~ .;;,s. -~~ ~ ili' ~I :Jt; ~_r.;>-.ill; ~ t..:~
• •
I (the narrator) said: "There is nothing positive about it!" ~~~~,~~I ~I~~~ d::i~I :.r. · ~ ,y- ,J..aAll "5JJJ - ir•
He said: "There is indeed, because at that time our Qaim will reappear and all ' .
'r>'I ~J-4 rWI ':?.N.. ~ :i~I ~ ~j.JI .r-41 Jli :Jt; oJ=:- ,y- ,~1 ,y- '':?~J'll
.
that will end."
430- It is narrated from Fadhl from Ali bin Asbat from Muhammad bin Abi ~ ' ' '
~.,_JI l.oLLr..UI iJl}lS' .r>I ,~ ~ ~ ~l.r.-J ,~ ~ ~1.r,-J ,~I ~.Y'J
Bilad from Ali bin Muhammad Awdi from his father from his grandfather that $.

Amirul Momineen (a.s) said: "Before the Qaim, there will be red death and ,,. .(.)y\klli ~':JI
1
i.:.i _..JI \.olJ ,~ij .r>~I
white death; there will be locusts at their usual time and at their unusual time
like the colors of blood. As for red death it is (from) the sword, while the white ~ (C4) ':?~I~ ~ Jll4J .jfa..)1 ~L:. :.r. ~I ,y- ,JilJ.:$- :.r. ~ - i r'
J. -. s.
death is (from) plague. "202
~ - iJl-JI ~ W )1 ~I ':/-1 ,y- ,~ ~ J. ~I ,y- ,~1;r.JI J~ :.r. .J....>.I
431- It is narrated from Saad bin Abdullah from Hasan bin Ali Zaituni and
Abdullah bin Ja'far Himyari together from Ahmad bin Hilal from Ibn Mahbub ~ ! ~ ,.~ Q ;r ~':J :Jud.ii- ~bJI ~yo.:.. ~~I J.._,k '-1 ~~
from Abul Hasan Imam Ali Reza (a.s) that he said in a long tradition, which we •
have condensed here as follows: "It is inevitable that a terrible mischief will ~I ~ ~
.. ,l..S..UJ
. ;r l.!.Jl!ll ~I iJl..W .;;,s. l.!JJ~J '~JJ ~~ JS ~
arise, in which all the secrets will he exposed and it will happen at a time when
the Shia will be deprived of my third descendant; that is after the passing away
of Imam Hasan Askari (a.s) on which the folks of the earth and the sky will ! ,.1~ IJ~Y JJJ ,iJ_,;~ Lo r l
. ' .
r+. i'lS'
mourn. And how many will be aggrieved by the disappearance of the spring of
sweet water. As if I can see their worried state, when there will be a call .for ·~}\.SJ.J 41.lPJ ~;..u 4.->)
them, which the whole world would be able to .hear clearly. This call will be a .
mercy to the believers and chastisement to the disbelievers.
I asked: What that call would be?
He replied: Three calls will be issued in the month of Rajah. The first will say: ·~
Know that, curse of Allah is on the unjust.203 .
 Kitab al-Ghaibah 513
~ I

i.::.i~I; .~j.JI ~ 4 ~1jj\fl ~j~ :~WI i.::.i~IJ ~~}laJI js. ,,JI ~

512 Book of Occultation .
,, ,,
. .

.!l";>W ~ .;-S ..U ~j..JI ..r.:-41 l.lA :- ~ I ~ _r 1;_,4 Li~ iJJ.J!. - ~WI
..
The second call will say: The near event draws nigh. 0 community of ' .~\lall
believers. 204 At the time of the third call, a shape will be seen in the sun and a
voice will say: This is Amirul Momineen;- he will repeatedly attack the . ~ Jil ~! :J~ ~I~}..) ~.I-~~ cl.!..JWI) i.::.i~I; :L>~I ~IJJ ~J
' .. .. M

oppressors. And in another report Himyari has said that a shape will become •
. l~I; J l~U U")U
visible in the sun and it will say: The Almighty Allah has sent so-and-so; listen
t ~ ~
to him and obey him. And at that time, people will get deliverance and peace 411 ~J :~~I lyLS' ,,_l ~WI ~YJ 4[._;ll ~WI ~4 ~~ ~ :~ '1l9J
and even the dead will wish to have been alive and the hearts of the believers
will become free of grief."205 .~ J.o r; JJJ...t;
432- It is narrated from Fadhl bin Shazan from Nasr bin Muzahim from Abu J. Jll -¥ If' ,~ _,j i/-i If' ,~ J.I if' 't""l.i-4 J. ~ If' ,01;w. J. ~I - £. r'Y
Lahiya from Abu Zaraa from Abdullah bin Razeen from Ammar bin Yi sir that ,., " ' s. .

he said: "The call from the Ahle Bayt (a.s) of your Prophet will come during 4~Lo.;JI _,>I ~ ~ ~ JAi oy~ illl ~J _,...,~ J. JW. If' , ~jJ
:Jli 4..il ,.w;.
the last period of time. Thus till you don't see the leader of this call, hold on to •
~ YJ.rJI i.::.iJSJ rJ)I .:J;JI ~l>- I~µ 4t+~u l;j i_i> I_#; ~J'i l 1,,.,.;JU
the earth and keep quiet till the Turks confront the Romans; battles rage all over •
the world; a caller calls out from Damascus: Mischief is near, and the wall of ~l> ~ fa-J !~_?I J.i ~ :,r (;~ jtJ :J..!-4~ JJNI Js- ~~ ':'~~ ·~,;'ii
the mosque of Damascus does not collapse."
433- It is narrated from Fadhl from Ibn Abi Najran from Muhammad bin Sinan
.
• '-'-'-" 4 4

from Abul Jarud from Muhammad bin Bashar that he asked Muhammad bin ,r, J o>-" :.r>- ,~ JJ4JI ~i :.r>- ,0L:....... J. ~ if' ,01~ u-?i J.l If' ,~I -
~ I ,.
£. r'Y'
Hanafiyyah about the reappearance of Imam Mahdi (a.s) and he said: "How is it
~ "-'jJ .!l~:Ju~~,_;> .r'll I~ J~ ..l9 :.J ~ :Jl9 ~I J. ~If' 'A
possible so soon? The cruel time has not yet arrived. How is it possible so soon?
As yet brothers have not started oppressing brothers. How is it possible so soon? dJ; ·0~ ~i ~01_,> '111~ ~J di; 0~ ~I ~0t.o)1 ~ ~J di; 0~ ~i :Jli
The ruler of the time has not started oppressing. How is it possible so soon? The ,,,,
atheists have not staged an uprising from Qazwin. That they may halt their ~J ~J_,:.....i ~ ..~} ~Jj-9 0-4 J:..Li)I ~ r-1-' d,l; 0~ u-ii ~0lkWI ~ ~J
progress; who may change their town shelters, who destroys their joys, who ,~1.Jr1 ifJ '~ ~)1.:>- ifJ ,.6')~i .i..:..o; u.o ~~ ~~_, ~).,..... ~J ~)_,~
apprehends those who try to flee from them, who kills those who come out to fight
them, those who recede to solitude become needful, one who obeys them becomes .o~~ ~ ~ .!l~J .i.::.~ ~ ~ .!l~ :0tf~ i~ ,_;> )5' ~t ,j'°J
a denier; so much so that there will finally be two kinds of mourners: One who will
mourn for their religion .and another, who will mourn for their world." ~i if' ,~\ .r.~ ;f' 'il..lWI ~j J. J~ ;f' ,~~ J. ~I If' ,~I - £. r't
• •
434- It is narrated from Fadhal from Hasan bin Mahbub from Amr bin Abil Ui .f~I 1..'.:.J\..o~ ~} i._i> ~ J 'iJ I~ .:J~ 'iJ ~J 'ii r ) 1:Jt.9 i")LJI ~ ~
Miqdam from Jabir Jofi from Imam Muhammad Baqir (a.s) that he said: "Stay •
close to the ground. Don't move an arm or a leg until you see the signs, which! i.::.i~I ~J .~Wt :_r ~~~ ~~J .~')\.; 0 i.J~ I :.:J;~ .:JIJI LoJ ~
will mention to you - I don't think that you will live until that time. The
Abbasides will dispute and disintegrate into groups; a voice will call out victory
~I,,_>! J:4:. "J ·~~I~ rl..!JI ~} :.r ~} ~-...;..J ·&4 J.!.o~ ~u '-'°
from the sky and his voice will come to you from the direction of Damascus; ., 4i L.J 1. dl:i 4ilA)I 1..J_R i.i> rJ) I '-i; Lo ~J •o.r..r.JI 1..J _R i.f> .:J;JI
one of your villages named Jabia206 would cave into the ground; the brothers of j'
~,,,_Al:~ •\L.!JI y _;.; ~) JJU .y;.JI ~U :_r ~) J! ~ .rJS i.J~I
Turks will rise up in Jazira or the city of Jazira; the Byzantines207 will attack
Ramia208; at that time there will be much conflict throughout the land until
· ·~j
~
. . .
·~~I ~IJJ •&.'ii ~IJJ 4~'il ~IJ :i.::.i41J i!J~ ~ ~~ .xs.
Syria is destroyed. The cause of it~• destruction will be the meeting of three ·-·
standards there; the standard of the Red, the standard of the Spotted209 and the
standard of the Sufyani."
 Kitab al-Ghaibah 515

..Y:. if''~ J. :;->-if' ,~i J. _;~if' ~LiJI

.. :r- 'L>jl)I
.. ~
.. J. ~j - tr'o
514 Book of Occultation .

:Jts .r::f':" J. ~ ~J>- :Jl.9 ~j if' ,~..L.i~I ~1.......1 J. d.WI ..y:. if',~ J, "1!1
435- It is narrated from Ahmad bin Ali Raazi from Maqani from Bukkar bin
Ahmad from Hasan bin Husain frdm Abdullah bin Bukair from Abdul Malik .lp'.r.J 1.'21) i '9S .1.. oju :,r.._rs.J ~) ~ ~ ..lfJ I tt:9 i ~ ~I W I
bin Ismail Asadi from his father that he said:- Narrated to me Saeed bin Jubair
_,.J .Jll ...Y. :.J JLA: V"'yJI 0 :_,o ~_;~I~! :Jl.9 o.,;j _;l:>-\11 ~if' ~JJJ - tr'\
that: "It will rain twenty-four times in the year in which Imam Mahdi (a.s) will
reappear; and its effects and bounties would be clear." il!J4 ~l::S"' .J ts} I~~ ~L:AJI ~J ~'JWI c_l:.i. Y.J ,0~ ~J l~I ~~I J~
436- It is narrated from Kaabul Ahbar that he said: "When the owner of Ain210
[A'] from Bani Abbas comes to the throne; that is Abdullah, then this rule will
...Y. :r :ru ? ~ t.s) 4l::5"' 0i A 0i 1µ ~ ~;.JI .:;-°i .Ji1...y. .Ji1 ..y:. ~
begin with a person named Abdullah and end with a person named Abdullah. ~t::S' A i..i>' V"'yJI ~
. dWI :Jl.9 _,>-T ~J,. ~J
. ·~;.JI .:;-°i 01..i.>)1 ...y. .Jil
He will be the key to calamities and the sword of annihilation. When his
[:_lk.i;IJ ~ JIJj J+' ~~ 0lS"' l~!J ,~;.JI .:;-°j 01..i.> )1 ...y. .Jll ...y. :_,o ~ ts)
announcement .will he read in the evening, that: From the slave of Allah,
Abdullah, the chief of believers, to the people of Syria: You will immediately 1Jfal9 ~;.JI .:;-4j (.Jil ...y.) .Jll ...y. :_,o V"'yJI ~_;~I JJi ~ts) I~~ ,~.M
come to know that the same is being announced from the pulpit of Egypt: From
the slave of Allah, Abdullah, the chief of believers, to the people of Egypt. .. " 0-4 .Jll .t:-J J..JJ ·~;.JI .:;-4j 01..i.> )1 ...y. .Jil ~" ~ [)+:ll _rT ~] ~ i_A 4t::S'
I .

When this happens, it will be the time of the decline of the kingdom of Bani .~)\ ~
Abbas. When this announcement is made by Bani Abbas in the morning, in the
name of Abdullah you should wait till this announcement is made in the r_J.,>- ~ ~ :i~I ~ ~I Lr. ~ ~ :Jl.9 ~ Lr. ~..i.>. ~JJJ - tr'V
evening, in the name of Abdur Rahman and the latter will attack Abdullah in
the cruelest way."
~JS' :J J~ ~ J [.J}- 4>; Jj> J.:i (.)~:JI.ii .QJ~~ J 4.ll'1~ i.?
. ;>-J ($~\
.
437- It is narrated from Hazlam bin Bashir that he said: "I said to Ali bin ~J..,>- :.Jfo_ ~ ~t ~ 4.l:iJ ~fa •o.r...r:JI ~J~ ~I
.olJLo :.Jfo.J
Husain (a.s): Desctibe to me the rise of Mahdi and tell me about his proofs and
;r JAJ ~~I ':',)1.,JI ;.,o (J~I ~~It~~ .x.i~ ;r ~~ ~ c. ,..,.;.
signs. He said: Before his advent, a man will appear whose name is Auf Salmi,
in the land of Jazira,211 who will stay in Tikrit and will be killed in the Masjid .~~ ~ [.~ rS ':'-4-JI ~I ~~I
. ~· 1~µ ,(.)~ ~j
. ~ ~ ..UJ
of Damascus; after that will appear Shuaib bin Salih212 from Samarqand.
,~ r-'I ~I~; ~J~ [.~ :Jl.9 [o.,;i] .JTJ ~ .Jll ~~I
. if' ~JJJ
. - tfA
At that time will appear the accursed Sufyani from the valley of Yabis, and he .
would be from the progeny of Utbah bin Abu Sufyan; and when Sufyani .U_p J~I ~ •:rJ.JIJ .!l_r..JI ,~u, J! ~WI (r..
appears, the Mahdi will go into occultation, after that he will appear again."
438- It is narrated from the Messenger of Allah (s) that he said: "A man will
j.;.iiJI Lr. J~ if''~ if' '~ ~i Jo ~ Jo ~j if- ,01~l!. J. ~I - tr'~
rise up from Qazwin, whose name will be same as the name of a Prophet. i,)T ¥ ~ Ufo ~ ~lAJI ~ ~Ufo (J~l :i~I ~ jw:- y.i Jli :Jli ~.)j'JI
People will make haste in accepting his authority; but the mountains will be full
of disbelievers and believers due to his fear." ~ rAJIJ (J~; ~ ;r a.4·11 ~~I U-5.;; :~;~I
l Jl i')UI ~
....
439- It is narrated from Fadhl bin Shazan from Ahmad bin Muhammad bin Abi •o_;>-1
Nasr from Thalaba from Badr bin Khalil Azdi that he said: Imam Muhammad ·
Baqir (a.s) said: "Two signs will come before the Qaim (a.s); there will be a .~~IJ~IJ.J+!Jl.,>-T
• ~ -~l\~.JilJ ~JJ..~J
'..:?"~
· L: 1- Jw
solar eclipse in the middle of Ramadhan and a lunar eclipse at the end of it."
"Son of Allah's Messenger," I said, "usually a solar eclipse occurs at the end of
i,)T ¥ ~ Ufo ~ i'..l~T ~J J~ ~ ~'1 ~l :ijl.jl ~ .Jw:. y.i Jw
the month and lunar eclipse occurs in the middle of it?" ·\')WI~
"I know what I have said," replied Imam Muhammad Baqir (a.s), "They are
signs, which have not occurred since Adam came down."
mmw~··-·xx::·s~::rrrz0G2V¥Ti7i?fi
------- - ----------~ -
1'.lldU dl-'vlldlUi:Ul

:Jl.9 eJ~ :_r- ,.:il..l:>JI ~ :_r- ,~ :,r- ,J~ ~ ~ ~ ~I :,r- ,j..Q.AJI - H.,
516 Book of Occultation
~1 4-?)I ~I J:.i ~J ~LQJI iY ~ ~ :J~ ijl.JI ~ Jll ~ ~i ~-""...
440- It is narrated from Fadhl from Hasan bin Ali bin Faddal from Thalaba
.ll:Jo?~
from Shuaib Haddad from Salih that he said: I heard Imam Ja'far Sadiq (a.s) •
say: "There will be only a gap of fifteen days between the rising of the Qaim of ~ ~ ~~ l.:'...Jj :Jli .)"!~if',..,._:;.~ J.rJ=' :/' 'r>"'.i-4 ~~if' '~J - £.£'
Aale Muhammad and the kUling of the Pure Soul (N afse Zakiyyah)." ~I j5.J WJ .r.~ 4 ~~ - ~~ ~j :ijl.JI ~ Jw ~r)'l l..lA 0~ ~ :ijl.JI
441- It is narrated from Fadhl bin Shazan from Nasr bin Muzahim from Amr
bin Shimr from Jabir that he said: "f asked Imam Muhammad Baqir (a.s): When !~~~IJi~I~
will this event occur? He replied: Jabir, it will occur at a time when killing ~ ~i j. 'J~I ~ ~I if' ,0\:..... ~ J..~ if' ,01~ ':1-i ~I :_r- ,~ - t!Y
between Hira and Kufa is considerable."
442- It is narrated from Fadhl from Ibn Abi Najran from Muhammad bin Sinan :,r. JI ~ Jb ~ . ~ o_;;. J.4 ~~I ~1..A .lisl> roa 1~1 :Jli ijl.JI ~ JI!
from Husain bin Mukhtar from Imam Ja'far Sadiq (a.s) that he said: "When the ·*- ~ 44.)lA ~1 l,.,j ,~,~ ':f! (~) JIJj ~~ ~ ,)Y-°
wall of the mosque of Kufa, which adjoins the house of Abdullah bin Masud is
destroyed, at that time the kingdom of Bani Abbas would decline. And know ijl.JI ~ Jll ~ ~j if' '':fo.:ij'll ~ ~ ~ :,r- ,o~ ~~if' '~J- U.r'
that one who demolishes that wall would not rebuild it." ~ J.>IJ ;+-!' ~ oJ.>IJ ~ ~ ~l..:JIJ ~l:l-JIJ ~l...il_;JI :'J'>WI [_J.;>: Jli
443-. It is narrated from Fadhl from Saif bin Umaira from Bakr bin Muhammad
Azdi from Imam Ja'far Sadiq (a.s) that he said: · "There will be three .J;JI Jl ~-4! ~l..:}I ~IJ :r ~.a4 ~IJ ~ ~J ,J.>IJ i ~
appearances in one year, one month and one day - the Sufyani, the Khurasani ~l:l-JI J.:-i [.fa.. :Jti ~ 0-! ~ ,y ,~ 0-!I ~ ,J~ 0-!I ,y ,~ - H.t
and the Yamani. The standard of guidance will not be among them, except the
standard of the Yamani, because he will summon (people) to the truth."
I
·~~J~~
.. ..
444- It is narrated from Fadhl from Ibn Faddal from Ibn Bukair from • •
':f-1 ,.f 401Jy 0-! JW. ,.f 'J~ ':f-1 0-! ~J~ ,.f '~ ~ 0~ if' ,~ - ttO
Muhammad bin Muslim that he said: "Misri and Yamani will appear before
Sufyani." 4'J ~j JI ~ ~JA ~ ~ :r :J~ ijl.JI ~ Jll ~ ~j ~ ...... :Jl.9 ~
445- It is narrated from Fadhl from Uthman bin Isa from Darast Abi Mansur
from Ammar bin Marwan from Abu Basir that he said: I heard Imam Ja'far
r~I
.
l..i.A ·~ ~J
~
J.>i i)s- o~ V"'l:.ll ~ ~ JI ~ ~l.A I~! :Jti r .~WI
Sadiq (a.s) say: "I am prepared to guarantee Imam Qaim to one who guarantees :d4.9 ·i4~1J JJ+.!.ll ~ ~J ~I~ ~~J ,.Jil ~~ :,,! ~~ :,,J,)
the death of Abdullah; because after the death of Abdullah, the Muslims will
not have consensus on any one person and this matter will not end, except with .~ :Jl9 ~dl; Jk
your Imam. If Allah wills, the kingdom running into years will end and the
,.f ''-;-1.;> iJ. ~ ,.f '~ 1/-i ,.f ,J11 ~ iJ. i~ ,.f '~ ~ ~ ,.f '~ - it'
kingdom running into days and months will begin."
I (the narrator) asked: "Would this matter be prolonged?" "':,~ 0 ~ ~ i..i> ~'}'J 0 ~ ,)W ~~ ~ :Jl.9 ijl.JI ~ Jll ~ i/i
He replied:.
"Definitely not."
. ·~ ,)W ~~~~IS lil::.>11~µ
446- It is narrated from Fadhl from Muhammad bin Ali from Salam bin
Abdullah from Abu Basir from Bakr bin Harb from Imam Ja'far Sadiq (a.s) that (J! :J,u i")l...JI ~ l;i)I ~11/-i if''~ i/j iJ. ~ ~ ~j if' ,j..Q.AJI - ttV
he said: "The kingdom of Bani so-and-so cannot decline till the two swords of :JLA.9 ~~..WI (0~) ~ ':foiJ :~·~~I~ (J~ l!J.> [_)JI ~l.A~ :r
so-and-so do not clash. When they clash, their kingdom will begin to decline."
.
447- It is narrated froin Fadhl from Ahmad bin Muhammad bin Abi Nasr from .~ ? :i ..;. (J')U JJJ :r :,,~ ~J '4.r-4.rJI ~ :,,~ :i ... ~
Abul Hasan Imam Ali Reza (a.s) that he said: "Among the signs of the relief is an
event, which will occur between the two mosques (of Mecca and Medina). So- .i

and-so from the descendants of so-and-so will kill fifteen leaders of the Arabs."
 K.itab al-Ghaibah

.rs-
.

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.
0-? ,!)b- if ,01~ ~I 0-?IJ J~ 0-?I cf' ,~ J - £.£.A
518 Book of Occultation
u=> -. ~JA ~ ~.it ~ :Jli rJWI ~ .&I ..y;. IS-i cf' ,~ IS-i cf' ,~l..:JI
448- It is narrated from Fadhl from Ibn Faddal and Ibn Abi Najran from - - -
Hammad bin Isa from Ibrahim bin Umar Yamani from Abu Basir from Imam ~ JI~~ .;J.:J ~j.; Jl fai ~kl 44,.,..~I ry,, 'J~4 ~WI I_..;,~
Ja'far Sadiq (a.s) that he said: "The kingdom ·of these men will not disappear ~

until they slaughter people in Kufa on Friday. It is as if I was looking at heads · ·~Y.L..all ~~IJ
falling between the Gate of al-Feel and (the place oO the soap-sellers.
~- ~I 4i ~)1 JL :Jli ~I~ ~I if d~~i 0-? ~if '~J - f.f.°i
449- It is narrated from Fadhl from Ibn Asbat from Hasan bin Jaham that he
said: A man asked Imam Musa Kazim (a.s) about the reappearance and he 1~1 :Jw ·J ~ ~): Jw ~l.!.ll ~i .,r .;l!S'~1 4~; lA :Jw '[.)Ji :.r- rJW1
asked in return: "Do you want most of it or shall I give you a summary?"
"Would you give me a summary?" he said. .o..l:S' .r.? .f~Ji .wl...ilfa. ;.xs ~41.;J ~ ~ ~41; ~ ~
"(It will be) when the standards of Qays are carried in Egypt and the standards ' . ' ~ '
~I ..y;. ~I cf',~ ~I if' ,o_i4> ~\~'-:!~if '~J"?'-4 ~~I cf',~ - tO•
of Kinda in Khurasan," he replied.
450- It is narrated from Fadhl from Hasan bin Mahbub from Ali bin Abi Hamza
from Abu Basir from Imam Ja'far Sadiq (a.s) that he said: "The year preceding
.~~ . JI-~:.~')\,;
~,,.,-
t~·'I
i.r-~.r-
J .~q J.-lt 'JIJ..S.
- -
~
~
•LaJI l..U
r . :Jli rJUI~
~I
-
the reappearance of Imam Qaim (a.s) will be so verdant that dates will rot on :J\.9 ~~ ~i if' ,~)I if' ,~ 0-? ~ :_r- ~rL.... 0-? _rS- J. -4>-i if' ,~ J - io'
the trees and there will be no one to pick them. Have no doubt about it."
451- It is narrated from Fadhl from Ahmad bin Umar bin Saalim from Yahya .~ fal ~ ij l. ~·}~I ..i>..Ju 'oJJ~ ~I ~I_#
bin Aii from Rabi from Abi Lubaid that he said: "The people of Abyssinia will •
demolish the Kaaba; the Black Stone will be taken away and fixed in the Kufa
.,Y:. 41 ~ :J\.9 r1-4 0: ~ if' '~~\• ~ _rS- :_r- '~ ~I• ~I if '~J - tO~
Mosque."
452- It is narrated from Fadhl from lbn Abi Umair from Umar bin Uziyana
r .oi.rl ~~I ;~I J.s- OJ*~~ ~~I~! :JA iJWI ~ ~\
I •

from Muhammad bin Muslim that he said: I heard His Eminence, Abu Abdullah • 4.:..4 ~~ 'fjjl f ~I .r~I ~ _,AJ 4~ ~ 411 ~I :i~I ~ Jl.9
Sadiq (a.s) say: "After the Sufyani gets control over five provinces he would
rule equal to the duration of pregnancy of a woman." Then he said: "I seek ':F-i·j-" \s~l l'.>l:i ~ _rS- cf' '~ ~ 0~ cf' ,01,Jf4 ~ ~l-.i! cf' '~ - f.Of
forgiveness of Allah, he would rule for the duration of pregnancy of a camel.
And his matter is inevitable." ~ W> J c..r-6 _,_; ~l;LJI ~L.,al Ji ij~4 ~ts' :J\.9 i~I ~JI\ ..Y:.
453- It is narrated from Fadhl from Ismail bin Mahran from Uthman bin Jabla
~~ .)~ ...Ali ill ~ ~ [~ ~.;] '-""'i..r. "\::- ~ :"'!.~~ '-'~w 4JJ ~4 ~.;
from Umar bin Aban Kalbi from Imam Ja'far Sadiq (a.s) that he said: "As if I
can see the Sufyani or a representative of Sufyani camped outside Kufa and his • • •
w! LAI·~.)~ ~1 L>4J ~ y~ 4~ 1~: J~ OJ~~ ;l~I ~
statements are being announced to ~he people: Anyone who brings a severed
head of a Shia of Ali (a.s) would be rewarded a thousand Dirhams. Then a :..:..Ji ·~.r.ll ~~ J! pi ~ts(.,) 44~1 ~~.,~ ~! w~ ~ ..b~ r)·•l
neighbor would attack his neighbor and say: 'he is from them', and he woul.d
cut off his head and collect a thousand Dirhams. ~rl ~.J>&.) e.r.1' ~ r5J~ J;: ~ ~J :Jlii.~e.r.1' ~~ j'°J
And indeed the rulership and kingdom at that time would not be in the control
of anyone, except the illegitimate born. As if I can see the veiled one. I asked: ·0 4f.1 'if 4)~ 'i [J.Jf] ~i '~) ~) f! ~ ,J.J}~ 'iJ
'Who is the veiled one?' He replied: 'He is a man from you who would be
talking just like you. He would be veiled and he would identify each of you so
that you may be captured, he is not, but a bastard."
 Kitab al-Ghaibah 521

:i~I ~ .&I ~ y.i Jli :Jli ~ ':1-i if' ,~1 if' ,r-WI 0! ,js- if' ,~ - tot
520 Book of Occultation
~.,JI .JA ;r 4:...o [..~ ..ld LiJ4i ,.~ ..U ) ; .J J-:A:;- ~ ~ r~I 1.1.A ~I~~
454- It is narrated from Fadhl from Ali bin Hakam from Muthanna from Abu ~

Basir that he said: Imam Ja'far Sadiq (a.s) said: "The Almighty Allah will assist . .~U;~I o.)~ ~ ~
Imam Mahdi (a.s) through people who have no religion and faith. When he 'J.. .l+JI [':1-i] 0! .&I ~ if' ,&~I if' ,~1 0! ~ if' ,~WI if' ,~J - too
reappears, there will be people who had till date been idolaters, but they will
give up idolatry and join the Imam." ·'-'fa4 :rj-o js- &- - ~~WI i ;A; 'J :Jl.i
455- It is narrated from Fadhl from Hamani from Muhammad bin Fudhail from
if 'J~ if ,~LiJI if 'ts;.Ji J~! Jo ~ if' '~jl)I Js- Jo ..l..>i - £0'
Ajlah from Abdullah bin Huzail that he said: "Judgment Day will not arrive till - - -
all the believers do not gather in Kufa." . :Jli 'iJl....JI ~.&I~ ':1-i if' ,(~i) if' ,~..l...i\rl J.;.tt- 0! ~if',~ 0! ~If.!
456- It is narrated from Ahmad bin Ali Raazi from Muhammad bin Ishaq Muqri
.~~I J..i) J>~ ~ ~1_;11 ~ ~I 4.:...., Ji \\s.
from Maqani from Bukkar from Ibrahim bin Muhammad from Ja'far bin Saad
Asadi from his father from Imam Ja'far Sadiq (a.s) that he said: "In the year of 0! ~lf.l if ,.!JUI ~i 0! 0~ if '~ 0! ~ if ,01;L.:;. Jo ~I - £ov
the reappearance, there will be such a terrible flood in the Euphrates that even •
the lanes of Kufa will be inundated." 'f.~ if' '0~ ':1-1 J.;.tt- if' ,~!..> 0! ~ if' ,~L\ 0! ~If.! if' \5'-!.~I .&I ~
457- It is narrated from Fadhl from Muhammad bin Ali from Uthman bin ,4.i,,5.JI Jl ~\..ii.Ji- ;,r tfa ~I ~.,-JI ~41)1 Jy; :Jli i~I ~ ~ ~i :,r-
Ahmad Sammak from Ibrahim bin Abdullah Hashmi from Ibrahim bin Hani
from Naeem bin Hammad from Saeed from Abu Uthman from Jabir from Imam .WL w1 ~ ~1 ~ A1:.1~u ·
'"-'I ft*'
•• • .. A • ' • '='~ ~
Muhammad Baqir (a.s) that he said: "Those black flags will emerge from
Khorasan and come upto Kufa. When Imam Mahdi (a.s) reappears, they will be ~ ~i
.. if'~ Jo ~J .if' ,~_,sJI
.. .. 0! ~if
Js- ,01;L.:;. 0! ~I - toA
sent to give allegiance to him." i.!.J-jj ~ ~I ':?,)~ ~ JI ~I~ ~WI ~-! :i~I ~ Jil ~ y.i Jli :J\.9
458- It is narrated from Fadhl from Muhammad bin Ali Kufi from Wuhaib bin
Hafas from Abu Basir from Imam Ja'far Sadiq (a.s) that he said: "The name of ·r~' 'of-.. ~~~ ~I~ J:.i \Y.. ,.l;,.,..Z\s. \Y.. \~J '4.r..?J
· Imam Qaim (a.s) will be announced on the 23rd night and he will reappear on ..w .... :.r- '~
the day of Ashura, on which Imam Husain (a.s) was martyred."
J~j+o Jo ~
.. if 01Jr 0! u>
.. if ,0L:...,., 0! . .. 0! ~ :.r- ,~1 -to°'
I ~

459- It is narrated from Fadhl from Muhammad bin Ali from Muhammad bin ~)I~ Wli ~I \Y.. -.IJ~\s. \Y.. ~W~ ijlS': i~I ~ ~ y.i Jl.9 :Jl.9
Sinan from Hayy bin Marwan from Ali bin Mahziyar from Imam Muhammad
L...U; ~ W' 'J~ ~~,Ji ~I:':?,)~ \~I~ ~.Jf': ~~ ~ '\lA.JI;
Baqir (a.s) that he said: "As if I can see the Qaim (a.s) on the day of Ashura, on
Saturday standing between the Rukn and Maqam and Jibraeel is announcing .l;~J
before him: Allegiance is for Allah. Then he would fill the earth with justice
and equity, like it would have been fraught with injustice and oppression." ~.&I~ ~i
.. if'~ ~j
.. if 'or>" ~i .. if,~~ Joi if' ,~1] - C\•
.. 0! Js-
460- Fadhl has narrated from lbn Mahbub from Ali bin ·Abi Hamza from Abu .[~J.>!J ~ J i.!.J"iJJ ~ ~I ~ }J ~ ~! ~WI [.~ ~ :Jl.9 'i~I
Basir from Imam Ja'far Sadiq (a.s) \hat he said: The Qaim will not reappear,
except in an odd year, like 9, 3, 5 and 1. :Ju ijL.JI ~ Jll 4 ~i ,y- ,;;.:>- ~i 0! ~ if' ,~~- 0!1 if' ,~\ - t \'
461- It is narrated from Fadhl from lbn Mahbub from Ali bin Abi Hamza from ~

Imam Ja'far Sadiq (a.s) that he said: "The rising of Imam Qaim (a.s) is an JJI .~I~,)~ ':f,)~:Jli.~,_l..l:JI 0~ ~J.:~.,~I ~ ~lAJI [.J.I-
,. _., I I>
inevitable matter."
~!~I :)-.:JI _;->I ~~I~~!':?,)~ rS ·~J ~~~I~! ~I :;\+JI
I asked: "How will it be announced?"
He replied: "A caller will call out from the sky in the morning: Know that the .:JAJI ~\J.J! ~~. x...J '~J ~~~~I
..
truth is with Imam Ali (a.s) and his Shia. And then in the evening, Iblis will call
out from the sky: Know that the truth is with Uthman and his followers." At
this time people of falsehood would fall into doubt.
 !\.Hao at-vnaibah 523

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522 Book of Occultation - ·. ~IJ ~ ')'..; •Y _;.JI J! J_r:.JI ~ '-4 e:;-:i •r')WI ~ ~lAJI r-"'4 ,.\..-JI
462- It is narrated from Fadhl from Ibn Mahbub from Abu Ayyub from , ~.rP _,AJ .~raJI l.!.IJ~ (J4 ~J ~ ru 'J! ~l.i 'J; •..w ':l! ~l.i 'J; •rl.i 'J!
Muhammad bin Muslim that he said: "A caller will announce the name of Imam . •
Qaim (a.s) from the sky, which will be heard by all the people of the world; .~'JI C.J)I ~.r.'!"
which will awaken the sleeping ones; those who are standing will sit up and those • •
~ :Jli aA:.l> ,y 4JIJ ii-I ,y 4~':J\ ,y 'Ji~ U. ~\.-.i l ,y '~J - £."\r'
who sit will stand up and this voice will be that of His Eminence, Jibraeel (a.s). !I
463- It is narrated from Fadhlfrom Ismail bin Ayyash from Amash from Abu Wael -r~I; J )1 ~ ~'-:-!. ..;1 :Jw ~4J1 ;-~J r-LJ JTJ ~ Ji1 ~ Ji1J r'J
from Huzaifah that he said: I heard the Messenger of Allah (s) say when Imam • I •

.\-F'YJ oj~ I ol+i "':?~I; .dll -¥- J J...>-1 ~ I

Mahdi (a.s) was mentioned in his presence: "Indeed his allegiance will be given .·.
•
between Rukn and Maqam. He has three names: Ahmad, Abdullah and Mahdi."
•· .
,y 'f.~ U. ~\.-.il ,y '~Y.. U. J~ ,y 4~.i. u.IJ ~ 1/-1u.I ,y 4~ - £."\£.
464- It is narrated from Ibn Abu Umair from Ibn Bazi from Mansur bin Yunus ·
'J! (J4J.4 ~ ~ 4j~I ~WI J.>~ I~! :Jli i~I ~ ~ 1:1-i ,y 4~~1..UL> 1:1-i
from Ismail bin Jabir from Abu Khalid Kabuli that Imam Muhammad Baqir :,.
(a.s) said: When the Qaim enters Kufa, no believer would remain, but that he··
~

:~~';l J~J -
.
r')WI ~ ~j.JI _r-0 1 J_,j ,JAJ -
'

~! ~ JI ~ ,JAJ
~

would be in Kufa or that he would move to Kufa. It is also mentioned in the ' ,
discourse of Amirul Momineen (a.s) that Imam Mahdi (a.s) would address his ..\ .'-J! .r.-:i !~~I 01' J! ~ IJr
companions: Come and join us to march against this transgressor [Sufyani, ·~··. :
;,

,y ~~ U. e:l\..p ,y ' 4. ·u. ~ U. ~ ,:/' ,~~°';l \ ~I .,Y- U. ~ -

. '

t "\O
Da.ijal and every tyrant who confronts the Imam]. · ·.·
465- It is narrated from Saad bin Abdullah Ashari from Muhammad bin Isa bin.'. · l~ ~ ~ .. JI ~ .14'1111' ~\...al ~! :i~I ~ Jil ..Y- y.i J J\i :J\i 11...:ll ti.lA
r~o~ ~\::All r·~~ ~\:A.U 1JW\S ~~
I
Ubaid from Salih bin Muhammad from Hani Tammar that Imam Ja'far Sadiq ·.'.. ·
(a.s) said: "There will be occultation for the master of this affair. During thi~ ,., ·. :Jli -!l_,..!. cl ~ ~U 40~ 1~~ :J\i
time those who remain attached to their religion will be like those who rub their.' .' · .~~ ~ o")J -¥- Jil ~ y .14'JI l.lA ~L..al ~!
hands on a thorny branch. 213 '·
Then he gestured and said: There is occultation for the master of this affair and U. ~t.;J ,y 4j p U. ~i ,y ,0\A-4 U. ~\.-.il ,y ,0\~Lli U. ~I ,y - £. "\"\
every person is duty-bound to fear Allah and remain attached to his religion." ·'t~:·
JTJ ~ Ji1 ~ Jil J_,....J Jli :Jli i~I ~ Jil -Y-1:1-i ,y ' l...;""'J u. ~JL-..J ~_,,.
466- It is narrated from Fadhl bin Shazan from Ismail bin Mahran from Aiman' ;i
i~J '-JJ J~ •'-4Y J..i ~ ~ ~; ~ J.-'i ~u .!l;~i ~. iJ._,k :r-LJ
bin Mahraz from Rufaa bin Musa and Muawiyah bin Wahab from His.,:
Eminence, Abu Abdullah Sadiq (a.s) that he said: The Messenger of Allah (sL
(J4
.
'.f4j \}'iJ •'1~.J'4J ':?~J JJ~J ~w; ~Jj •'-Y (J4
.
~~4JI W'JI J~J •OJ~
said: "Blessed be those, who are fortunate to live during the time of Qaim ~f .
my Ahle Bayt; those who would believe in him during his occultation an:d~ · I~ Jit Ji> \}'iJ1 II :~liJ J\i I~
before his advent; who would love his friends and remain aloof from his.
enemies. Such people would be my closest ones and my friend~ on Judgmen*\ :Ju iJWI ~ Jll ...y.1:1-i if' ,0\:...., U. Jil .,Y- :/' 'lo.;-'~ U. ~1,y 4~ - £."\V
Day." (According to the tradition of Rufaa) "And the most respected creatures ·
of Allah in my view." :.r.:---> .r,-i J r+-4 J>-1)1 ~) 1f ~ 0-4 i} ~~ :JTJ ~ Jil ~ Jil J_,....J Jli
467- It is narrated from Hasan bin Mahbub from Abdullah bin Sinan from _,J ~1 :Jlii .0T_rAJI ~ JJJ i:.i->J J>.iJ J..l:-! ~ \S ~ Jil J_,....J 4:l)li ·~
Imam Ja'far Sadiq (a.s) that he said: The Messenger of Allah (s) said: "Very .
soon will come a people after you, e.ach of whom will be elig.ible for fifty ti~e~. · • ·~.r:' IJ~ ~ I)..> W 0~
your reward. They said: 0 Messenger of Allah (s), we lived in your company~
fought the Badr, Uhad and Hunain battles with you and the Holy Quran ca. · ·
down among us? The Prophet said: Indeed, if you were to face what they face' ..._.;_._.
you will not be as patient as them."
 if- .,.i;..b- ~ \/)1 ..Ub:- ~~if-,~~~~ ..l..>i if-,~ - £.\A
524 Book of Occultation
, · JI ~ .)~I (Jfo_ Li ~}i :i')l.JI ~ Jll -¥ y.i Jl! :Jl! ~I rs- ~ J..a-WI
468- Narrated to us Saad from Ahma.d bin Muhammad bin Isa from Muhammad
rU JI~ IJ~l I~!~ (Jfo_ Li ~)J
1

bin Khalid Barqi from one who narrnted to him from Mufaddal bin Umar Jofi
~J ,~~I~ r-3J ~ ~
that he said: Abi Abdullah (a.s) said: "The most proximate servants of Allah b-~ [_.;All 1_,.,J_,i \A..W ,'-9~ ':JJ JI ~ Jla:s r-3 ~j (J~ ~~ ·~
and those with whom Allah is pleased are those who when the proof of Allah
disappears from sight and they don't know about his location, yet they continue ·~ ~ r-U ,~ IJ~I I~! ~l.l$.i Js- JI '":-- AS; 4Jfo.. Li ~j ;;µ ,,.L.oJ
.
to have faith that the Proof of Allah can never be invalid and day and night they
continue to wait for him. And the wrath of Allah is on those of His enemies
t; .;k ~ (~) ~ Li (J~l; _r.. r-+i ~ )J ,~~U' _r.. ':J ulJJi ~j ~ JJJ
;. ;.
who when the proof of Allah disappears from sight, they fall into doubts and .~\:JI .;l.r!il ~I; Js- ':J! ~~ 4Jfo. ':JJ ,~
deniaL He (Allah) knew that His special servants will never fall into doubts and
if it were not so, He would not have taken away His Proof from their sight even if' .J ~..b- ~ ,JjWI ..Ub:- if- ,0L:..... ~~if- ,.JI~ ~i ~I if' ,J..aAJI - £.\0.
M M -

for a moment. These doubts will reign supreme over the hearts of evil ones." -" - ' I- f. f.

~I ~~I r1 ~4J~·· ; W ~~I 4JJ.W W :Jli ~I i')l.JI ~ Jll ~ ':1-1

469- It is narrated from Fadhl from lbn Abi Najran from Muhammad bin Sinan
from Khalid Aquli from Imam Ja'far Sadiq (a.s) that he said: "Why are you ~;_..a (J~ ~! ~' 4.6.·~ ~ e: .r.. ~ ~ly- ~ 4. ;_..a [.fa. f:-o ~)1
waiting so eagerly? Why are you so hasty? Are you not in peace and security?
Does not one of you who leaves his house for some need return safely? Js- ~J o~ ;J ol~ ~ ~ ~ )1 I:;.;:J ~ Js- [JA ~] f j Li

~if:~:,.. fi~ ~'JI olA ~ r .~ ~~ J~ ':J ~ 'Jlt.:.J4 AJ j>.:JI tJ.L:-

Whereas in the past whenever one of your co-religionist left his house, he was
immediately apprehended and his limbs were amputed and he was impaled on a ./, ./,

date palm; he was sawn into half without being told what his fault was." After ! ;J "'~~~rJ "GWI. _,I*
IYLt> , -"!~: ·~ 1:,[;. ~.i:r....jj1 _,,t~: .k:\; \!.}"J ~I 1fa~
0 0

r-;:"' ~
•
i.r- r--- . •
that he recited the following verse: "Or do you think that you would enter the
garden while yet the state of those who have passed away before you has not ..!~ :: JI ~
"\ ..r ~
0
: "JI ~j JI_,,
. ~ ~
0
: > ~ I.r.-4:~j ",i:r....jjrJ J.JN'_, ~'I
f
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come upon you; distress and affliction befell them and they were shaken
violently, so that the Apostle and those who believed with him said: When will FJI if' 'cJ~ ~i ~ ...Ub:- if' ,A~~ if',~~~ if' ,J..aAJI - £.V•
the help of Allah come? Now surely the help of Allah is nigh!" (2:214) ~ Jll -¥ y.i l:.J Jw ,o ~ ~~i iJ4 w~ ,J°J i')\..JI ~ rWI t; _}'~ :Jli .rs- ~
470- Fadhl has narrated from Muhammad bin Ali from Ja'far bin Bashir from • I
I

•
Khalid bin Amara from Mufaddal bin Umar that he said: "Once we were L!.r 4Jµ '~~ ~ JJ ~! . 1-lA 4 :J J~y o_r.i ~ ;_..oj.JI i.JI ~li I~! :i')l.JI
discussing the subject of Imam Qaim and those who died waiting for him from -" s. So '

among us. Imam Sadiq (a.s) said: When the Qaim rises up, someone will come and
announce in the grave of every believer: Your Imam has risen, if you want to join,
you may do so. Otherwise you may continue to lie in t~e mercy of God."
471- It is narrated from Fadhl from Ibn Asbat from Hasan bin Jaham that he
.~U ~J '-41.f ~ ~(JI L!.r iJ!J ,J;-JU ~ ~ (JI
~if' i')\..JI ~~I ~i ~L :JL; ~I~ ~I if' d,~i ~I if',~ - £.V'
"

·~ 01 ':J! ~)~1 ':J :a; ~[..;All

" .

;_..a [..;All ;U2:;1 4JI

-"

F ~JI
f.

:Jw ·r;_}ll :.r4

said: ".I asked His Eminence, Abul Hasan Musa bin Ja'far (a.s) regarding relief
(Faraj). He replied: Don't you know that waiting for the Faraj is Faraj? I .[_}ll ;_..a [_}ll ;lla::;I ,~ :Jw
asked: I don't know anything, except what you have taught. He replied: Yes, · ~u f' 1;1 (d_;~] i!LlAl ...:_, ~j :Ju 0.J-::4 ~ ~ ~ ,JWj ~I if',~ - £.VY
waiting for the Faraj is (also) a kind of Faraj."
472- It is narrated from Fadhl from Ibn Faddal from Thalaba bin Maimoon that r;_.r>- ~ r':ll IL '5.r., 0i ~ wlA r ~lAl ..;,,f' iJ4J ,_rh Ji r':JI llA i£ ..!.\~
he said: "Obtain recognition of your Imam. If you are able to gain their
recognition, it· will not make any difference whether the period of their rule .<\klk.-9 ~ rw1 c: jl$" ~ r.- ':JI :r .o 0l5' ijW1 ~ rw1
comes earlier or later. If one is able to gain the cognition of his Imam 'and he
dies before his rule, and the reappearance of the Imam comes later, he would
also be rewarded as one who is p,re~ent in the Imam's army."
 I\.Hau a1-v-na10an 527

:Jli ~ ~i if' 'o_r.> ~i ~ ~ if' ,~tA ~i ~ 0l..>)I ..y.. if' ,~ - £.Vr'

526 Book of Occultation
~! '-l:J lA Jil_,.i ~~LQJI ~Jfa. ~~-- ; ~ :J~ \j\..JI ~ Jll ..y.. 4i ~ .... u

473- It is narrated from Mufaddal from Abdur Rahman bin Abi Hashim from
Ali bin Abi Hamza from Abu Basir that His Eminence, Abu Abdullah Sadiq .~I ~ ~ ~_,.JIJ ,U-..JI
..
~I'~-
~ lAJ ,L
•
"...JI
• ~
- "'I ~I' ""°l-,1, tA J '~
,._ 1.i1
(a.s) said: "Why are you impatient for the advent of Qaim (a.s)? By Allah, there
will be no garments·, except the coarse ones and no food, except barley with ~ .Jll ..Y.. ~i if' ,!)~ v, .Jll ..y.. if' d~WI ~I if' ,JL,Q.; ~I if' ,~ - £.Vi
bran. 214 His advent is not, except with the sword and death under the shade of
the sword." J!-4 ~ iJ~ i~I ~ rWI \~ 4Ji ~~Lo~ r~I 11' ~f' ~ :Jli i~I
474- It is narrated from Fadhl from Ibn Faddal from Muthanna Hannat from
Abdullah bin Ajlan from Imam Ja'far Sadiq (a.s) that he said: "One who . .'-M J:i ~ r.-i
believes in occultation and reappearance, but dies before the advent of Imam 4-ii i".>LJI ~~~~if' ' 0)Jj if' '<:_IJ,:) ~~if''~ ~j ~I - £.Vo
Mahdi (a.s) it is as if he has died fighting alongside the Imam."
475- Ibn Abi Umair has narrated from Jamil bin Darraj from Zurarah bin Ayin :Jli ~..!.llJ.9 ~ dl~ ~ :o)Jj JI.ii .~I J~I j>~ ~j JI i)s- J.:A>- :Jli
from Imam Ja'far Sadiq (a,s) that he said: If Almighty Allah wishes, He has the
right to admit the deviated ones to Paradise and it is preferable for Him and not .~I JI '-1>-~ ~ .. ;JI~~ ,~\..,QJI ~ ~J J.kWI ~~
a defect.
0 ~1 ~ \~ ~ ~ ~ ~i if''~~\ j..Q..WI ~i if' ,~4 Li_;i - £.V"\
Zurarah asked: May I be your ransom, how is that possible?
Imam (a.s) replied: The speaking one [Imam] passes away and the silent one ~ ~ -4.>i if '~~I oJli) J_rS' J. 1"1~ ~ ~ ~ ~Y.. 1.1-j if' 'i.S_,..JI
also does not say anything. 21s On the basis of this a person who dies between - -
these two in this period would be admitted to Paradise by Almighty Allah. J. 4.:.J lA.. _if' '~ ~ ?. ~ if' '~ ~ ~ Jt:-L-... ! if' ,-4> i ~ ~ if' '':? J..;. \11
476- It is narrated from a group from Abu Mufaddal Shaibani from Abu Naeem
Nasr bin Isaam Ibn Mughira Amri from Abu Yusuf Yaqub bin Naeem bin Amr : iJWI ~ ~Lb 1/-j ~ ~ Jli :Jt,; iJWI ~ ~ ~ ~ ~ 1/-j if' ,~
Qarqara Katib from Ahmad Ibn Muhammad Asadi from Muhammad bin
Ahmad from Ismail bin Abbas from Muhajir bin Hakim from Muawiyah bin
Saeed from Imam Muhammad Baqir (a.s) that he said: Imam Ali Ibn Abi Talib
~; ~ :JU ~""° ~ :~ .JW JI ~~T ~ ~T * \l..!J4 4Jl;....; Jl".;.I l~f

(a.s) said: "After that there will be a terrible earthquake in Shaam, which will ·~}LSJI ~ 41~J ~j.U ~;JI lf!~ u.Ji 'JlA ~ ~ il..!J4 4J,,>J '
be a blessing for the believers, but a punishment for disbelievers. A hundred
thousand will die because of it. When this happens, you will see the ~ ~ µ1 ~41)1J ,~I ~~1).1 ~~j Jl IJpli ~~ 4J~ 1~µ
companions of Barazeen;216 an army mounted on red horses coming from the
west, waving a yellow flag and entering Shaam. When this happens, you will 4J J~ il..!JI i;} ~~fa. Lt....:>- IJ)a,:;Li ~~ iJ~ - 1~µ ·\\..!JI~~~ _;.JI
see a village of Shaam, [named Harasta21 7] cave into the· earth. When this also
happens, you will witness the rising of Sufyani, the son of Hind, the liver-eater ·~l::ll ~~IJ'! ~L:S~I llST ~I IJ)a,:;Li ~~ 4J~ 1~µ ,l:..,.., .r-
from the Yabis Valley."
477- It is narrated from Qarqara from Muhammad bin Khalaf from Hasan bin
~ J~\ 4 :.r>- ',:).>-''110-! c:l~ ~~I if'~~~ if' ,:;Jti ) - £.VV
Salih bin Aswad from Abdul Jabbar bin Abbas Hamadani from Ammar Dahni
that he said: Imam Muhammad Baqir (a.s) asked: "How long will the rule of
~~I "~ iJJ~ f :i".>LJI ~ ~ y.i Jli :Jli ~..UI JL.s. if ,~141 '-"'L:,JI
- -
Sufyani last?"
.'-i~I jAi 4 ~j ~ :Jli .~i ~ ;i_,..1 ~ :~ :Jli ~~
I replied: "For the duration of a normfil human pregnancy (nine months)."
Imam (a.s) said: "O people of Kufa, how knowledgeable you are about this
matter!"
 1\.Hau a1-una10an

528 Book of Occultation

J~)1 ':1-j J. ~I ~ J. 0.Y-:° J. Jll ~ J. ~L.....! _,...:z.:jl ':1-j :f'. ,~ - tVA

478- It is narrated from Qarqara from Ismail bin Abdullah bin Maimoon from \s~LS:ll ~ J. ~ ~...b- :Jli ~ ':1-j J. 0~)1 ~ J. ~ ~...b- :Jts ~I
Muhammad bin Abdur Rahman from Ja'far bin Saad Kahili from Amash from
Bashir bin Ghalib that he said: "Sufyani will come from the Roman area in the
~~~I~ iJ)I .)~if ~l;-WI ~ :Jli ~!.'- .f. A :r- ,~\fl ~
disguise of a Christian, wearing a cross and leading a group.''
·i _,ill ~L-P r J
479- It is narrated from Qarqara from Nazr bin Laith Maruzi from lbn Talha
Juddari that he said: Narrated to us: Abdullah bin Lahiya from Abi Zaraa from 0-! Jll ..y. ~..L.> :Jt; ~J~I ~ J.I :,r '~jJ_,JI 4 1J. ~ :r- 'oJl.9 )- lV°'
Abdullah bin Razeen from Ammar bin Yasir that he said: "The rule of the Ahle • •
Bayt (a.s) of your Prophet shall be there in the last period of time and there are . ~ JAi 4.JJ.) 0! :Jl.9 dJI r~ J. JW. :r- '0:jJ J. Jll ~ ':1-j :r- ,~Jj ':1- j :r- ,y
some signs for it; you should sit tight and keep quiet until you see them. 1;t; l.'.'IJlAI. " " I ..:< . ' '1 1 .11~ ., ,. I ~ I I I.I -
• "~ • ~ ~ ~ J ~J J y _jJUJ ~ J .)~ ,0 J~! ~J ,0lA_;JI y> I ~ ~
When Rome and Turks attack you; when armies are prepared and that Caliph of
yours, who hoards wealth, passes away. He is succeeded by an honest person, ,JI_,...~I ~ <,> .lJI ~ UL.J ,._;~I ..:,'~J ,.!]_,.:JIJ iJ_,JI ~ u _;I!::.. I
but within a few years of his allegiance, he is dismissed from where he was •
appointed (from Khorasan). 21s Turks and Rome confront each other and battles I~~ i:.r4 ~~JI.A ~~J '~if~ J~ ~ '~~Jo~ ~~IJ
rage everywhere. '
A caller will call out from the war shelters of Damascus: Perdition is near for
~'i J..J :~.)Jr if.)~ ~.)4J ,~}:11 ~ ~J.rJI faJ 'iJ)IJ ~_;JI ~~J
humans. The western portion of the Masjid of Damascus caves in and its l..:JL ··-~~ .t: . t.L• ·
boundary walls collapse. Three groups will set out from Damascus to seize
i · ~ 4J ~J '~b- ~ i..i> ~~~fa. ~J '~ _;91J.! _;;, 0-4 ~J ~I
power. One would be led by a person on a piebald horse, another on a red ~ cfa 0~ ~i ~ JAi ~ ~JJ ,~r ~JJ ,&i ~J ,dLJ 1~ ~
horse219 and a man from the descendants of Abu Sufyan220 would rise up from
the province of Kalab; 221 who would bring all the people to Damascus and '~~I oJlA! ~ lfa-~ I~~ ·ru J! ~}JI ~j (~J ,~~ V"'l.JI ~J ,~
expel the people of the west to Egypt.
When they enter Damascus, it would be the sign for the uprising of Sufyani and iJ)IJ_r.:;J ,o~I ~rJI J_r.:;J 'i')L..ll ~ ~ J'J y-~ i:.r4 d); ~ CfaJ
before that a person would stage an uprising and call the people to Aale
Muhammad (a.s). The Turks would camp in Hira222 and the Romans would Jl.:9 0~J ,~1 ~ ~~~ w.) k ~ i..i> (Jll ~) Jll ~ ~J ,~
camp at Palestine and Abdullah would march forward till both the armies come
face to face at Qurqisiya223 and a severe battle would ensue at the river banks. J~ ~ ..r:-9 ~ t::° .r.. ~ ,~WI ~J J~) 1~~_;.JI ~~ .r.;-:J ,~
When the king of the west marches, he would kill the men and captivate the
women. Then he would return to Qays224 till Sufyani enters the peninsula. Then Ufa!~!~~ . I~ Lo ~~I j~J [~] ~k:ll ~ ,~µ_JI o.r.,~1
- "
Yamani would move and take over whatever the people had gathered.
~~I cfa rl ·r+-~·~4 :.r4 ~) j:A:J r-LJ .JTJ ~ .&! ~ ~ JT ()l_yi ~
Then he would come to Kufa and slay the followers and supporters of Aale
Muhammad (a.s): on the contrary, he would also slay the one who is named 1_;..,JLl 0~ ':1-j J.I ~ ~yi ~I J.! il!JI ~i l> jJ l~lJ 'el~ J. ~ .i.j\) ~
after them. After that Imam Mahdi (a.s) would arise and his standard would be
held by Shuaib bin Salih. When Syrians realize that their country has come V"'L:JI ~i :~\.-JI 0-4 .)~ ~.)l:9 ,~ ~ oy>-i., ~)1 ~I ~ dl~ ~ ,~
under the rule of the descendant of Abu Sufyan, they would go to Mecca. Nafse
Zakiyyah and his brother would be killed at that time. A cal1 would be raised .1J~J W1 ..:...:L LS'i~J Lk.-9 ~)~1 ~ ~..u1 ~-4-JI r dl~J ,0~ r-5'.n-°i 01
from the sky: Your chief (Amir) is sq-and-so [that is Imam Mahdi (a.s)J, who
would rm ·up the earth with justice and equity, as it would be fraught with
injustice and oppression. " ·

- - - - -
 Kitab ai-Ghaibah
531
530 Book of Occultation
.J! .J~ .f' 41.p}il .:,,4i .J! J:>-l-! if' 4(<,.S] .)\..bJI ~ ,:.,, ~if' 4 ~ - iA•
480- It is narrated from Qarqara from Muhammad bin Khalaf Haddadi from
Ismail bin Aban Azdi from Sufyan bin Ibrahim Jurairi that he heard his father .J! ~ :4-1 ..l...-. JT of i'J..S. 4-f) 1 ._,..A:JI :J~ .4i ~ ..;i <,.>.r.r.JI r.-IJ.!
say: "Nafse Zakiyyah (the pure soul) is a young man from the Progeny of
,_,....li ,/J'JI J 'iJ Jj~ .WIJ ~ ~ r-1 •P lj~ ,~j 'iJ i?.' ~~~I
Muhammad (s), his name is Muhammad bin Hasan, who would be killed
without any crime and sin and when they slay him, they shall neither have any Ir, r lj! 4~1 of l.J"l:.11 ..J::"i J J.)i ~ ~ J ~ JT ~li Jil ~ ..!.l.Jj ..1:...i
excuse in the heavens nor would they have any friend in the earth.225
~J 'ii 'l+!JV...J ../'J'JI J).!... ~~I ~ 40~ t*j 'iJ 0J.t. 'i ,...,..t:.11~ ._$w.
At that time the Almighty Allah will send the Qaim of Aale Muhammad with a
group that in the view of the people would be softer than antimony. When they . 01.. )1 _,> T J .)~ ;:> ... -y· , .i> .:,,_,:... _;.J.
come out, the people will weep at their condition as they would think that they
.J! ~ ~-'> :Jli - ~~<,.>.)I~ - i./'.)~1.J:.i. .J! ...\.-... .:_r ,.;6- ~i :.,..&- ,.w;. - iA\
would very soon be eliminated at the hands of the enemies. However, the
Almighty Allah will conquer the easts and the wests of the earth for them. 4:}s- ~lk 'iii .J! ~ ~ : J ~ J.Ahll 4! ..:.....-. :Jli .)~ .::i J:=-- :r ,_;:UaJ1 r-1--
Know that they are the true believers. Know that the best of the Jihads shall be
Li L: l;; .i..e .•II ~It.•. · ~~,.Lo,;(~) Q -~i :J - ")L.JI
in the last period of time." · - i.r.- .r · ...- YH- · r - .JAi. i
.~ ~ L. ~
481- It is narrated from Abi Halim from Muhammad bin Yazid Adami from
Yahya bin Sulaym Taifi from Mateel bin lbad from Abu Tufayl that Amirul
. ._,...l:JI ..Jfi . :Jli ~~_,.:.ll\..J .:,-:-JI
15.lll

Momineen (a.s) said on the pulpit of Kufa: 'Dark, blind and gloomy mischiefs ..r.' ,j#' '~ ,j#' trw .:r. Jlj)l .y. y \~ I~\ -.1:..r.. ..;;! ._...LJ 1 ,f' .a. - LAT
are ahead of you. None will be rescued from it, but the nauma. · He was asked, .~T ~I~~? 1:5~1 ~fa. 'i :Jli ._,..~ J. Alil .u J. js- ._r '.f'JU.
'What is nauma, 0 Chief of believers?' He said: ' He is the one who does not
know the people and people do not know him.'
482- It is narrated from Abbas bin Yazid Bahrani from Abdur Razzaq bin
Hammam from Muammar from lbn Tawus from Ali bin Abdullah bin Abbas
that he said: "The Mahdi will not reappear till a sign appears with the Sun."
 .&.'-.1.'-U.L.1' UJ. - '-1 A1UJ.U011

533

~
:r ~>.;S~ ~
532 Book of Occultation
:i~' ~ 41 r.-'J "1J~J 41~
.
.:r. ~ ,y- 'i..s-:? .:r. J •.,... i:r- '~ i i:r- ''5
..
~I ,.r--,
~ v• .."' Jil..l,.s.
• ~
• ~ - I. A \N
'-"1

Some Qualities, practices and manners of J~ ~. _r~I l.l.A ~~ :i')WI ~ ~ y.i Jli :Jli ors- ~j ~ i":}...;. i:r- ,&.~
the Master of the Age (a.s) ·
·~4 i~ ~i Jl ..U; i.f.. ~ .]".): [.l.r" ~ ,~, ~ :J
483- It is narrated from Muhammad bin Abdullah bin Ja'far Himyari, from his
father from Muhammad bin Isa from Muhammad bin Ataa from Salam bin Abi
.
.:.H ....L..>-1
.
4~l,. ~ f,._ · < I.I
.
'.&.
v
. '..i
V• .r--.
•
i:r- 'u-:> :.
~ lS"""' ~r- ''5~ 1 ' .&. ,~l..> Li . •I - I. A I.
Umrah that he said: Imam Muhammad Baqir (a.s) said: "The man of this matter - - .. v . ..r.> """
will have a house called Baitul Hamd (house of praise). It will have a lamp, ~j ~--·•-·":Ju~ .:r, ~~,JI)-~~ · ,_lt.p · I I . · •
r-:A .r.. i:r- '~ ~I
i:r- c J.
which was lighted since the day of his birth and it will continue to burn until
the day he will rise with the sword."
W""L:.ll '-5._;... ..jJ '~J J.f.! ~ J 'll ~~j ili l~J ~Li ~! : J~ i~I ~ Jil..y.
484- Narrated to us a group ofscholars from Talakbari from Ali bin Habashi ~ ~ ~J ,~j r+.i ..Uy,, 'l .;S~ UJi J J.ly,, i..i> ~~~)I ~J
from Ja'far bin Malik from Ahmad bin Abi Naeem Ibrahim bin Salih from
Muhammad bin Ghazal from Mufaddal bin Umar that he said: I heard His [.~ ~ ' 0~4; ~.;! ~ 'J~I ~.J:! ~J ' -:-14 UJi J I~••' tt.,SOI
Eminence, Abu Abdullah Sadiq (a.s) say: "When the Qaim (a.s) arises, the
earth would light up with the luminescence of its Lord and the people would ·l+S";~ ~~I ~.r. ~1~ ~ Js. t...~I iY.. ~)I
•
become needless of sunlight. In his rule, all will have such long lifespans that
~ ..L..>...o ~'~ I ~ '~I ~~~~ i:r-.''::>..L...:>-.ll ~y.i t;~j - !Ao
each person will beget a thousand sons. Daughters will not be born to them. He
will build a mosque on the outskirts of Kufa, which will have a thousand doors ~Jr-'" i:r- ,~, ~ ~ ~ -4>i i:r- ,~, 0~ ~ r-:A'.r.! i:r- ,~t,. ~ r-:A'.r.!
and the houses of Kufa will be connected to the river of Kerbala. So wide
~~1 1~~ ·Ju - 1 . J_ " ..L.:>- • 1. ...1 , 1_ • • •
would habitation spread that if a person travels on a mule to pray the Friday • ~ .. . U-:..Y ~ ~ - i.J"--J ~ ~ ~ ' ~ '4::-! ' ~ , ~u-
Prayer, he will not be able to reach in time."
485- It is narrated from Abu Muhnmmad Muhammadi from Muhammad bin Ali
~I~~ ~ J>4 J ~ '~ ~~I J.i ~~I.; ..!.iW ~J ,;J_.s:Jf
uP J/ I - "I J J · tr t
bin Fadhl from .his father from Muhammad bin Ibrahim bin Malik from Ibrahim · ~ "" J--'.J ~ .JAJ '~~I :,r J~ "4 4f11.:JI <:).J~ Y; ''. ~J
bin Banan Khathami from Ahmad bin Yahya bin Motamar from Amr bin Thabit
from his father from Imam Muhammad Baqir (a.s) that he said in a long .~~~ ~:.: ,,Jf ~! ~ ·-' lA/Jli J.i; 'l":.: ....,,Jf; ~~~ts :~i;
tradition: "Mahdi will enter Kufa and there will be three standards, which will
.. . .

have become confused. They will be clear to him. He will go in until he comes o~I ~~ ~ o~i ,JI J.,.._,J iJ! ~ :V""L:JI Ju ~WI 4-......,JI
. . ~lS l~IJ .
to the pulpit. Then he will preach, but the people will not understand what he
says, because of the wailing. This is the meaning of the statement of the
'~ JU°_r 1,;j :J~ ·~ 'l ~
. ." ~
0 llJ rJ Ji;~ JI~ JI J.,.._,J
'
UL;.
Messenger of Allah (s) that: As if I can see the Hasanids and Husainids that ~ ~J ~I ~ 'W""L:JI ~ '-:-14 UJI J I~ ~ ':'_;JI Jl [.~
they have raised the flags and each of them are claiming Caliphate.
The Hasanid would hand over the flag to the Husainid and all would pay , ~I ~ ~ ~ ~_;JI Jl ':'.fl-'. l.Jf' ~ i~I ~· ~I .r.i UL;. ~
allegiance to him. Next Friday, the people will ask him to lead them in Friday
Prayer. He will order for a place of prostration to be marked for him with red ~ ~ ~jJ Js.; J~4 ~ls'; 'J::-l' ~ ~L>); .,.kl:.i 4.:A) Js. ~J
dye and he will pray there. Then he will order a river to be dug from the rear of ,
the tomb of Imam Husain (a.s), which would flow to the Ghariyyan, so that the . ~~fa. ~ ~ .r.
water descends into Najaf. At its entrance bridges and mills will be working. It
is as if I could see an old woman with a sack of wheat on her head going to
Kerbala to get it milled. ~- ---
 Kitab al-Ghaibah 535

~ ~l> :_r- ,JIJ ':1-j :_r- '~l'I :_r- ,_;~ ~ ~L-! :_r- ,i'.)l~L.;. ~ j...WI - !Ai
534 Book of Occultation
~1::-! ~~ ~1 :~4JI .f'~J JA ~J .JTJ ~ .Jil ~ .Jil J_,.....J ~- ...... :Jti ,~~I
486- It is narrated from Fadhl from Ismail bin Ayyash from Amash from Abu
Wael from Huzaifah that he said: I heard the Messenger of Allah (s) say when
.4Z~ oj~i o-4J ':fo-4-JI; JI~ J J...>.i ~1 \LWIJ ;,;$)1
•
Imam Mahdi (a.s) was mentioned in his presence: "Indeed his allegiance will be 0-i J~ ir- ,i'.)~I 0-i ~L-! :_r- ' ~ ~ ~;. ~ ~ :_r- ,.Jil._y; ~ JA....i - !AV
I
given between Rukn and Maqam. He has three names: Ahmad, Abdullah and • •
.r:-°I ~Lk>JI 0-l .r&' J~ :JA iJWI ~ ~ ~i ~ ...... :Jli ,~1 .r.~ if',~
Mahdi."
487- It is narrated from Saad bin Abdullah from Muhammad bin Isa bin Ubaid
. .
~ ~ ~µ ~1 Loi :Jlii ~"-"'I\.. ~--4-JI tf' ~ _r.>i :Jw i JWI ~ ~ j.JI
from Ismail bin Aban from Amr bin Shimr from Jabir Jofi that Imam Muhammad
.JI~ i.i> ~4 i!.i-l>i '1 ~j J!
Baqir (a.s) said: "Umar asked Amirul Momineen (a.s) about the Mahdi (a.s), ..
saying, 'O Ibn Abi Talib, tell me about the Mahdi. What is his name?' Amirul · . o~ ~.~I ;r> ·~)I;;-> "t/.J° "':"1L!, .JA :Jli ~~ :_r- ~~l; :Jt;
Momineen (a.s) said: 'As for his name, my beloved (the Prophet) has bound me
.,.Lo'11 o,r.> ~I~~ .~iJJ ~,)I_,...,~ ~J JYJ ~ ~
not to speak to anyone about it until Allah, the Exalted, raises him. It is one of the
secrets that Allah, the Exalted has entrusted to His l\1essenger.'" ' . .
~14 ~I ir- '~.>-''11 ~I 0-l el~ if' '~ ~ 0~ if ,01~1.;. ~ j...WI - £/\A
488- It is narrated from Fadhl bin Shazan from· Uthman bin Isa from Salih bin
Abul Aswad from Imam Ja'far SadiC{ (a.s) that he said when Masjid Sahla was .w4 i~ I~! l:.:->~ J_? .i,j! LAi :Jw ~I~.;~ dlti \JUI ~
mentioned in his presence: "It will be the residence of our Master of the Affair
~~I.fr.JI ~ ~i if' ,~~I r-"WI ~ Jll~ if' ,01JA....i ~ ~y if' ,~ - £/\\
(Imam Mahdi) when he occupies it with his family."
489- It is narrated from Fadhl from Musa bin Sadan from Abdullah bin Qasim
"
·r :Jw ~..b-IJ rWIJ l;S--4-JI :iJWI ~ Jll~ ~'1
" ..
~ :Jti
'
Hadhrami from Abi Saeed Khurasani that he said: I asked Imam Ja'far Sadiq
(a.s), "Is the Mahdi and the Qaim the same?" He said: "Yes."
~'1 ~WJI ~J ·~ J°I JS' Jl ':fo~ ~'1 :JL; ~~--4-JI ~ 1-~ ~'i :~
•
I asked, "Why is he named t~e Mahdi?" He said: "Because he will be guided to ·~ r4 i~ ~! ...:-i~ LA~ i~
every hidden matter; and he is named Qaim, because he will rise after his name
:JLl ijWI ~ ~ ':1-j if 'f.~ if' ,_r-:;, ~ J.r&' tf' '~.r.>'-4 ~I if'~ - f.4i •
dies. He will establish a mighty enterprise."
490- It is narrated from Fadhl from Ibn Mahbub from Amr bin Shimr from Jabir r-WI i.J-WJ oJi-11 ~ JAi 4 ~ i~I :olf- ;,r.:> J¥i Wli r.o .!.l;.)i :r
from Imam Muhammad Baqir (a.s) that he said: "When one of you meets our
Qaim, he should greet him in the following words: Peace' be o"n you, Ahle Bayt .4.l L...) I t"" J'4J
' ~ " "
(a.s) of prophethood, mine of knowledge and site of messengership."
,
~I ir- '~~I if' ,;r> ~I~ ijs- if' ,~\A ~I~
.. 0~ ) 1._y; cf',~ - !4i'
491- It is narrated from Fadhl from Abdur Rahman bin Abu Hashim from Ali
bin Abu Hamza from Abu Basir from Imam Ja'far Sadiq (a.s) that he said: "The
~I ~!t :~ J f' ~I J} Y.J •*. lfo.1 ~.t° y~i i.J! :Jli i JWI ~ Jll..y;
.~~ I:..· (.)~ A < ~
companions of Musa (a.s) were tested by the stream and it is that which the
Almighty Allah has said: "Surely Allah will try you with a river ... " (2:249) '
~ . . r~w1 .._,~j
. (JI.J "\.*- ~ ,
r~

ijWI ~ Jll4 ~i if''~ ~i if' ,;r> ~j ~I if' ,0~)1..y; if',~ - £4iY

The companions of Qaim (a.s) would also be tested in the same way.
492- It is narrated from Fadhl from Abdur Rahman from Ibn Abu Hamza from ~I ~ J_,_..., )I ~ OJ •'-'L.,j J! o.) f- i.i> il.rJI ~ JI i~ ~WI :JL;
Abu Basir from Imam Ja'far Sadiq (a.s) that he said: "Qaim (a.s) would
demolish Masjidul Haraam till it returns to its ancient form and he would also ~':'~I
'
&i; •'-'L...I Js- "-4\.i lJ .~>4 Jl ~I ,)f-J •'-'L...I J! J TJ ~
s:. " "

"'..,.)""'*'I' w...
return the Prophet's Masjid (Masjidun Nabawi) to its original construction and .~I It". 1.:I ....
the Holy Kaaba to its location and raise it on ·its original foundations. He will . ~ ~J
cut off the hand of Bani Shaibah and hang it on the KaCl:ba as they are · the .
thieves of the Kaaba."
 Kitab al-Ghaibah 537

~ ~ ~i j->' ,J~L.,p ~i :f' '~.r..~1 0~ y. ,~1 j-! ~ :f' '~ - £~r'

536 Book of Occultation
1,.,_J~ '}W ~ 1_,s:J.. 'il JJJ.) ~ ~ J'i ~ JJ 4JJ..UI _;>I L:.:JJ.) :Jli (:WI
493- It is narrated from Fadhl from Ali bin Hakam from Sufyan Jurairi from
Abi Sadiq from Imam Muhammad Baqir (a.s) that he said: "Our state is the last 1 :!l.Jlj~ :~J :;-s- Jil J,.,.i .JAJ .•':/~ or.i ~ t;_,..., ~I~! :l:J.r.-' IJi; 1~1
of the states, no House will remain, except that it would rule before us, so that
no one gets an opportunity to say when they observe our acts: If we had ruled,
we would have also acted in the same way. It is the word of Allah, the Exalted: '

illl..y. ~I
. .
:.;s- ~..I> ~I :.;s- ,~ .J! ~IJ ~Li\ ~j .J! 0l..> )I~ :.;s- ,~ - £~£
"... and the end is for those who guard (against evil)." (7:128)
494- It is narrated from Fadhl from Abdur Rahman bin Abu Hashim and Hasan .~IS 'f.lll .r.f- r4 ·~ i')UI ~ rl4ll ili I~! :Jts i~I ~
bin Ali from Abu Khadija from Imam Ja'far Sadiq (a.s) that he said: "When the·
Qaim arises, he will come with an unprecedented system." j->' ,~_; "1-! ..Lti......i j->- ,µ1 ~ "1-! l:7-)1 :.;s- ,~1 .J! Js- :.;s- ,~ - £~o
495- It is narrated from Fadhl from Ali bin Hakam from Rabi bin Muhammad
Musli from Saad bin Tareef from Asbagh bin Nubatah that Amirul Momineen ~ u-11~I~4-l ~..L> ~ i~I ~ ~j.JI ~j Jts:Jli '.;~ 0-! ~':JI
(a.s) said in his speech regarding the Kufa Masjid that it was made from mud,
!&.a~~ J!JJ !&.a~ J!J :Ju; '~J 01.i~J ~fa.~ 0ts"J ,a.;~1
bricks and clay. Then he said: "When Qaim (a.s) reaches the Kufa Masjid, its
walls would be of solid bricks and mortar; he would look at it and say: Woe be !~ J.i'i rli ~ ~JA ~ ~ ~_J:, !c_y U:.i _r.WI t~4 ~l:J u4,JJ.
on the one who demolished you, woe be on the one who facilitated your razing,
I
• • •
and woe be on the one :who constru :ted you with solid bricks and changed the . o.rJI ;1.,r.1 ~ to':Jl ;l::> ~JI
Qibla of Nuh. And fortunate are those who witness the razing in the company
of the Qaim of Ahle Bayt. They are the best of the peoples." Ju :Ju ~JJ~1 ~i :r- ,~,~ ~i .J! :.r::- )1 ~ i:.r- ,~1~ .J! ijs- i:.r- ,~ J - £~'\
496- It is narrated from Fadhl from AU bin Abdullah from Abdur Rahman bin
Abi Abdullah from Abul Jarud from Imam Muhammad Baqir (a.s) that he said: .~
. ' 4 s<JI Ji'i 4 W' ~ ~
~J ~w~ ~. ~•l4J1 ~I. : i ~I~ .
. ~y. i
0
The Qaim will rule for 309 years equal to the number of years the folks of the ~;':II J~ 4.1 411 ~J J;~J Lu;~ W' tk_.;J ~~~;~I~ 4 ~
cave (Ashab Kahf) remained in their cave. He would fill the earth with justice
and equity as it would be fraught with injustice and oppression. After that the o.r.--! .;::--J. 44-JIJ ~ Jil ~ ~ ~.)':/!~':/~~WI ~J 4 ~_;J
Almighty Allah will conquer the east and the west of the earth for him and kill
the people till no religion remains, except that of Muhammad (s). He (the .~1 iw ... .)JI.)~~~
Qaim) will operate like Sulaiman bin Dawood. He would call out to the Sun
and the Moon and they would respond to him and the earth shall be illuminated w :Ju ~I J_rS- 0-! ~~l..y:. :r- ,~~Ir-WI 0! Jil..y:. :r- ,~ - £~V
by his effulgence and divine revelation would descend for him and he would act
according to divine commands and revelation." ~ ;r ~ ~ ~fo. ~~:Ju -~~WI~ f :i~I ~~I~~':/
497- It is narrated from Fadhl from Abdullah bin Qasim Hadhrami from Abdul
.o.lA
Karim bin Amr Khathami that he said: "I asked Imam Ja'far Sadiq (a.s) about
the duration of the rule of Imam Qaim (a.s). ~I
'
r)-S') ~~I
'
r)-S' ,;;r> ~I" 0! ~if- ,~lA ~10!
'
~)I~ :r- ,~ - £~A
He replied: He will rule for seven years, but these seven years will be equal to •
· seventy years of your reckoning. "226 (-4. ;-0IJ '-9~1 j>.) (~I~ rl4ll iU I~! :Jts ,~\.i~I J ~J>. ~<fa.>.
I
498- It is narrated from Fadhl from Abdur Rahman bin Abu Hashim from Ali
bin Abu Hamza from Abu Basir that he said in a tradition as follows: "When ~\......JI ~~J 4~~ ~fa~~ ~~&J..J ~L,.,j & ~~;~I ~L.....JI
the Qaim arises he would enter Kufa. Then he would order fazing the four
mosques227 upto their foundations and make them like the canopies of Musa
(a.s) 228 and demolish the additions and additional floors till they return to the
 !\.Hao a1-u-narnau JJv

(::-'>!.J ~~TJ ~JI~ JI J.,,....,J ~ Js- ~LS' W' 4J w~ 'J •4 l+\S.

538 Book of Occultation "oj-! ~ ~J -~)aJI i)s- ~..o
JS ~..l+..J .~1J:, ;Ji-'~ ~~I ~)all
form that they were in at the time of the Holy Prophet (s). He will widen the ~Loj ~ ~I JI .rltJ -~)aJI J1 ylj:oJ ~J c_l:.:r:- jSJ ·~)aJI J!
main highways to 60 yards in width. Any Masjid that comes on the way would • • •
be demolished. He will shut down all openings, balconies and structures jutting
~1 ;~ .;+!JIJ ~411.J'° ;µ "'441 ~ i~' ~fo_ i.i> o;J:J ~ ~
out to the main road. The Almighty Allah would command the heavens to .~
r---- ,...,•..o 4.J::"*"'
• • ;--- ".<WIJ
reduce their rotation during the tenure of his rule, thus a day of that time would
be equal to ten days of your period, one month equal to ten months of yours,
.w'JT o~ "o~JJI U:o.r. ~1,,.JI ~Jl.o ~[.fa. i.i> ~ '11 4. '1 ~
and one year equal to ten years of your time. ~1 [.~ ·~ oJ.J~ ~1_,JI IJ° ~J _y.,Y !~~ 4 ~~ 4 :I"°";~
Not much time would pass that ten thousand rebels 229 would emerge from the
hamlet of Rameela230 and their slogan would be: 0 Uthman, 0 Uthman. His
~j ~ r ~J.. ~J ,oU J.lS Jl ~fa. ~ .-l>i ~ ~ '1 i.i> ~
Eminence would summon one of his men and attach a sword to his waist. He ~ 4.l='.J ~ [.kJ •o):J ~~J 4J_r:j ~~I J! ~fa.~ •~"4} o~ .1;.i
would slay the whole crowd single-handed and not one of them would be
.~I iW ... y _,.JI J\.:.i
spared. After that His Eminence would turn to Kabul Shah. 231 It is a city that no
one has ever conquered, but he would conquer it. After that he would return to .~I :J~J YJ)IJ :i·)da ; ~ <4,ji) _rT ~ JJ - to.o.
Kufa and reside there after eliminating seventy Arab tribes ... "
iiil..y. ~1
' '
:r- 'J~'JI ~ JA , f 'rl.... 0! .k~I" ~':.rd,~,
' '
0! i..)s- :.r ,~ - O·.
499- In another report, he would conquer Constantine, Rome and China.
500- It is narrated from Fadhl from Ali bin Asbat from his father, Asbat bin ~ ~Ull t:° [.fa. '1 ~1 Loi ·".Y-' ~ ~ ~µ y _,.JI Jil :Ju 4,jj '(>WI~
Saalim from Musa Abaar from Imam Ja'far Sadiq (a.s) that he said: "The Arabs .-l>IJ
should be warned as it would be a very bad time for them, because not one of
them will arise232 with the Qaim." •0~ 0-! 01.rs- if 'il..LiJI ~i ~ J~ if ,~~ ~i ~ ~ )1..y-. if ,~ - o •'
501- It is narrated from Fadhl from Abdur Rahman bin Abu Hashim from Amr JJ-fS '1 y~ ~-4-JI y~i :Ju iJWI ~ ~ j.JI ;:-Aj if ,.M...i 0! ~if
bin Abu Miqdam from Imran bin Zabyan from Hakim bin Saad from Amirul
Momineen (a.s) that he said: "The companions of the Qaim will be young men.
.~I :Jljl JJiJ ,:Jl)I ~ ~IJ ~I~ J!.o '1! ~
There will be no old men among them, except like kohl in an eye or like salt in Jb.......! ~j iY' ,~I j-! ~ 0! ~I , f 'rl-4 ~ ~ 0! ..L..:>-i , f ,~ - O·· Y
food and the least part of food is the ~: alt."
iLWI; :_,! _rll ~ ~Ull ~~ :i')LJI ~ ~ y,i Jli :Jli ~1.r.~ if' ,,.~I
502- It is narrated from Fadhl from Ahmad bin Umar bin Muslim from Hasan
"
bin Uqbah Nahmi from Abu Ishaq Banna from Jabir Jofi from Imam ~i~I ~I ~ Jl~'JIJ 'r4-°
'
JAi' IJ° ~~I ~ •;~ JAi' ;~ ~J 4SW'}U
Muhammad Baqir (a.s) that he said about the Qaim: "The allegiance of Imam
r-4.J ,Jl_,.JI ~11.J'° ;~ '11J
J.

·~~I ~I ,.U Lo
' t '

Qaim (a.s) will be given between Rukn and Maqam by three hundred and
' .
iil\..y. ~I~ :Jli '~ ~14.r' ,~ ~ ~J if',~
.
thirteen persons equal to the fighters of the Battle of Badr. Some nobles of
Egypt, leaders of Syria and good persons from Iraq will also be included among
. . 0! ~if',~ - O•f .

them and they will set out from there when the Almighty Allah wants." '1 ~ ~J-~·! '-"'WJI Jl_r. '1 :J~ i')LJI ~ ~ j.JI ;:-Ai 0~ :J~ i')LJI ~
f.. I . I

503- It is narrated from Fadhl from Muhammad bin Ali from Wuhaib bin Hafas ~491.;kl ~Lo} 411 ~ ·~~ ~JJI I.:'~ y~ ~~ ~lS' I~µ .411 :J~
from Abu Basir from Imam Ja'far Sadiq (a.s) that he said: "Amirul Momineen ' ' > I I .

(a.s) used to say that believers would go on decreasing to such an extent that no r-iJ.J ~l...;JJ t""l......,I ~fl.J ~f'J ~! 411.J .~_;;JI t:# ~ j ~~(J)
one would utter the name of Allah anymore. At that time the leader of religion
will rise up and the Almighty Allah will send a group from around him who
~)1.J ~)I YI ;r ,,.LJ ~JI~ r} t".J •(~l.S'J tl:..J) t".r.'i
would gather with him like monsoon clouds and by Allah, I even know their
names, nationalities and the name of their chief; and the Almighty Allah will
raise them in any way He likes.
 J'tl
1'..Hao a1-v11e:uua.11

~J 4 ;~ ~j ;~ (~; ) ? ' ~')UJ ~W')U JU':JI .4.r iJjl_H ,~ &. i.$> · · ·

"~

540 Book of Occultation

., • ~I ..
~ ~ •'1(.1..~ ·~
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"

: .. ,, •
.J. .J.

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• .J.

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From some, He will take one, from some He will take two, from some He will .l.!..ll~ .Jil ~ ~ dJ~ ~ ')U ~~)I
take three, from some He will take four, from some He will take five, .
i.)-! ..Lo.>'...o J
.J
.,I •' :>-J ~ i.)-! ..4.:>w,.o if' '~
i if' ~'-} ~-1\ ~ . Jll..w-
. ~ . ~
. ...4.:>w.A - 0. £.
from some He will take six, from some He will take seven, from some He will
take eight and from some He will take nine; in this way 313 will come together. ~_,k ~ ..L:-- ~ \ j\...J I ~ .&1..y:. ~ i if' ,:;r> ~i if' , J:..aAl I ~ ...4.:>w.A :_r- '~
Thus the Almighty Allah says: " ... wherever you are, Allah will bring you all
together; surely Allah has power over all things." (2: 148)
. ·\')WI~ ~I ..UJ ;,r 4"4-4 _r:.s. J..>i ~\.All~~ iJ! ,;_;..> 4i 4 :J\i ~i
504- Muhammad bin Abdullah bin Ja'far Himyari has narrated from his father f.~ i:.r- '\IJ..Lll ~i 0-! J~ i:.r- ,~ ~ i.J-! ~I :r- ,01~\..!:i ~ ~I - O• O
from Muhammad bin Abdul Hamid and Muhammad bin Isa from Muhammad
bin Fudail from Abu Hamza from Imam Ja'far Sadiq (a.s) a lengthy report, in ~ k J ~I jAi ~ ~ 4.JilJ :J~ \j\...JI ~ ~ 4i ~ :J\.9 ~I
which he said: "O Abu Hamza, after Imam Qaim (a.s) there will be twelve .~ ,)I,)~ '-.:..... ~W')U dJ-"°
Mahdis from us, the descendants of Imam Husain (a.s)."
505- Narrated Fadhl bin Shazan from Hasan bin Mahbub from Amr bin Abil ~dl~ 0~ ,,_? :~
Miqdam from Ja'far Jofi that he heard Imam Muhammad Baqir (a.s) say: "By
·\')WI ~ ~\.All ~ :Jli
Allah, after the passing away of Imam Qaim, a person from us Ahle Bayt (a.s)
will rule for three hundred and nine years." ~·I~ • •IA,\I • ~< :~
.~ ~~ ,~,J
I asked: "When will this be?"
He replied: "After the Qaim." ,,Lo.)J \')l....JI ~~I\~~~_; 1 11··Q\I [.~ ~ 4'-:..... ;_rs.. ~ :JU
~

I asked: "For how many years will Imam Qaim rule after reappearance?" ·c_u.....ll [.~ ? ~J ~,~~I
He replied: "Nineteen years. After that M~ntasir [Imam Husain (a.s)] will
return (do Rajat) and he will eliminate the enemies of imam Husain (a.s) in
revenge till Saffah [Amirul Momineen (a.s)] will do Raj at. "233 ~
'
Praise be to Allah, the Mighty and the High, the book has reached completion.
Benedictions and salutations of Almighty Allah be on Muhammad and his
chosen Progeny; the ones, from whom Alm~ghty Allah has kept away all
impurities and has purified them as it deserves.
 notes
1 Khulasa Aqwal Allamah Hilli, Pg. 249, Intisharat Haidarya, Najaf, 1381 A.H .
.2 Most probably it implies the Late Shaykh Mufeed.
3 It means that the correct belief is one, which the Holy Quran has mentioned in Surah
Aale Imran, verse 19: "Surely the (true) religion with Allah is Islam ... " Thus, after
the advent of Islam, the correct belief is only followed in the Muslim Ummah.
4 It is that duties in all circumstances, all the time are on one, who is not an infallible. It
means that people are always duty bound to perform their duties. Thus it proves the
necessity of the Imam. It is so because it is the Imam who stipulates the boundaries of
duties, applies the divine law and removes all obstacles from fulfillment of duties. On
the basis of this if there is no Imam, duties of the people in every age (especially
during the occultation of the Imam) would be absurd.
s Shaykh Tusi is talking of the rule of grace (Lutf), which says that it (Lutf) makes the
duty bound person proximate to divine obedience and takes him away from
disobedience and making him duty bound also has two possibilities: A) God creates
such conditions that man has no choice, but to obey Him and then makes him duty
.bound. This is opposed to wisdom. B) First duties are imposed and then means are
provided to encourage man to obey and to discourage him from disobedience and he is
guided to righteous deeds through promise for reward and punishment etc. All this is
known as grace (Lutf) and Lutf, which is obligatory on the Almighty Allah, is also of
two kinds:
1- It could be an act of the Almighty Allah, like appointing the Imam, which is an act
of Allah and not of anyone else.
2- It could be an act of the duty bound persons, like advice, reminders, teachings and
lessons. In that case also it is obligatory on Almighty Allah to make these acts
obligatory. Like obligation of enjoining good and forbidding evil, that if the Almighty
Allah had not been graceful, He would have punished the disobedient. But since He is
merciful, He has appointed prophets and Imams to guide the people to the right path.
I
6 'Takleef Maa Laa Yutaaq', is in the meaning that a person is made responsible to do
something beyond his capacity; this is definitely evil, since the duty bound person
cannot perform the act made obligatory on him.
7 Fear of being killed exists from their side; many persons connected to the regimes
tried to eliminate him, therefore the Imam's life was always in danger. On the basis of
this, security of the Imam, who is the last divine treasure, is a duty of the Imam
himself. This matter would be explained soon in the due course.
8 Ahl al-hall wa al-aqd: (Persons having a say) This terminology is a reminder of a

basic difference between Ahle Sunnat and Shia, which is concerned about the
appointment of the Imam. According to Sunnis, people are empowered to appoint an
Imam. Thus, if scholars and prominent people of society appoint someone as Imam, he
is the Imam of people and successor of Prophet. On the basis of this they are known as
Ahl al-hall wa al-aqd. This alone is the reason why the right of Amfrul Momineen (a)
was usurped by Abu Bakr, which makes his Caliphate basically invalid.
But the Shia believe that the post of Imamate, like prophethood is a divin~ post and
appointing of the rightful is on the Almighty Allah and the Caliphate of the Messenger

544 The Book of Occultation
of Allah (s) should be through divine revelation and people cannot appoint the Imam
and that which the Almighty Allah has made obligatory on them is obedience of the
Imam and Caliph of the Prophet as mentioned in Surah Nisa, verse 59: "Obey Allah
and obey the ·Apostle and those in authority from among you." On the basis of this
what Ahle Sunnat consider correct with regard to Ahl al-hall wa al-aqd, and which they
consider to be a source of writing the destiny of Muslims, is in fact a right of the
Almighty Allah. Evidences in support of this belief are available in detailed books and
it is not possible to mention them here.
9 Just as they say, if Ahl al-hall wa al-aqd do not choose for this position one who is
eligible this matter, it would not be an obstacle in appointing a leader. We also say that
when people do not obey the Imam and prevent his rulership; it does not mean that no
one is having the qualification of Imam; thus there in is no difference between the two.
10 It would have been better if the respected author had illustrated this with examples of
Wajib Kifai and Wajib Takhiri, because in Wajib Takhiri the duty bound has choice
between two or more things. For example: three penalties of omitting a fast; that is
keeping 61 fasts, feeding 60 poor persons or freeing a slave. He has to fulfill anyone of
these. Whereas in Wajib Kifai, the act in the initial stage is obligatory on all and if
someone performs it, others are exempted. But the statement of the Late Shaykh can be
justified saying that the step they take is at their discretion.
11 The one who has raised the objection says that the power of appointing the Imam and
empowering him is a grace (Lutt) for us; while the fact is that in this case we have
empowered the Imam so that others may get grace (Lutf) and this is the contradiction in
the argument.
12 Whether the special duties of the Imam like leadership of society in all lands and
application of divine limits or whether the special duty of people with regard to him
like his obedience; and this duty would materialize when the Imam comes to power.
13 Regarding divine recognition it should be said that there are necessary conditions for
inventing arguments for guidance of people and actualization of divine recognition like
power to act on it or having the instruments for it. On the basis of this if argument and
guide is not invented, it is not appropriate to make someone duty bound to gain
recognition and since gaining recognition is presently our duty, proof and guide should
also definitely be present, even if we do not pursue recognition.
Same is the case with regard to Imamate; that the existence of Imam is a condition of
actualization of his obedience. So if the Imam does not exist, it is not right to make
people duty bound to obey him. And since his obedience is obligatory in any case and
is one of our duties, he should definitely exist and he should be appointed by Almighty
Allah, even if we are unable to reach him.
Thus the matter of divine recognition and appointing of Imam from the aspect of
obeying him is same and every matter having an issue of recognition has a rule.
14 Many Shia scholars have reasoned through arguments of the infallibility of Ahle
Bayt (a), which are extremely solid and perfect. We have also explained some of those
reasons below in brief.
A) As the respected Shaykh has menti,Jned in his discussion, if the Imam is not
infallible, continuation would become necessary, because the appointing of the
infallible Imam is obligatory since the duty bound persons are prone to mistakes. Thus·
if there is possibility of mistake in the acts of Imam as well, for removal of the mistake
he would also be needful of another Imam. And if this continues and does not end with
Notes
the Imam .such that there should be no scope of mistake in His act, continuation would
be imminent.
·. · B) Imam is the protector of Shariah, Quran and Sunnah and he should be infallible so
there should not be any possibility of mistake from him in explaining the holy law of
religion, because there is difference of opinion with regard to t?e ~eaning and
interpretation of Quran and Sunnah and sometimes there are opposite views a~ong
scholars and commentators in the verses, which have come to us. And the Almighty
Allah protects Quran and Sunnah through the Imam. If he is also not infallible, his
interpretation would have the possibility of mistakes an~ errors .. On the ba~i~ of this .it
is necessary that he should be infallible so that he explams the facts of rehg1on law m
the correct way.
C) If the Imam is not infallible and he commits mistakes and is followed in it, in that
case it is absolutely invalid. Or that he is not followed as in that case the absence of his
following is absence of acceptance of his statement. Thus the Imam has to be infallible
such that his following should not become invalid and unlawful.
D) If the appointment of the Imam is obligatory on the Almighty Allah it is just as the
committing of sins would be impossible from him. On the basis of this if a sin is
committed by him, mistake would be possible from him in all matters. And this is a
grea·t evil, whereas the Almighty Allah is wise and divine wisdom can never sanction it
and it is an evil act. Therefore absence of infallibility of the Imam is opposed to divine
wisdom.
E) One of the proofs of the infallibility of the Imam are the verses of the Holy Quran
some of which are hinted at below:
1-· Surah Baqarah (2:124) says: "My covenant does not include the unjust ... ", which
is a hint that the position of Imamate from the Almighty Allah is only for those who are
free of every defect. On the basis of this, the holy verse negates Imamate for anyone
who is sullied in sins.
2- Surah Nisa (4:59) says: "O you who believe! obey Allah and obey the Apostle and
those in authority from among you." This verse makes absolute obedience of Imam
obligatory for all and has regarded it to be same as obedience of Allah. And if he is
also like others, prone to mistakes, obedience to him in all matters would not be
obligatory.
3- Surah Ahzab (33:33): "Allah only desires to keep away uncleanness from you, 0
people of the House! and to purify you a (thorough) purifying.'' This verse says : The
·intention of Almighty Allah is related to the infallibility of Imam, therefore in this
verse, Ahle Bayt (a) are owners of purity and every kind of impurity is negated for
them. There are tens of such verses, which are explained like this in Shia and Sunni
sources, which prove the infallibility of Ahle Bayt (a).
F) Many traditions of the Messenger of Allah (s)· also have been recorded in
clarification of the infallibility of Ahle Bayt (a) from which it is possible to hint to
Hadith Thaqlayn that the Holy Prophet (s) said: Indeed I am leaving among you two
important things: the Book of Allah and my progeny. If you remain attached to them
you will never go astray. This traditional report is quoted in many Sunni s?urces. and
all references are mentioned in Kitabullah wa Itrati fee Hadith Thaqlayn mmas S1hah
wal Sunan wal Masanid wa ... Masadir Ahle Sunnah by Madressa Imam Muhammad
Baqir (a) and through Hadith Kisa and many other traditional reports and verses all of
which cannot be mentioned here.
n ; . _E ~..ta e. !! ,.,. t t ;q.a a WWW

546 The Book of Occultation
. ·27 One of the sign of the Imam was that before seeing the letter or the money, he used
1s Hajar Aswad is a black stone placed in the South-East Rukn (pillar) of Holy Ka.aha
and it is recommended for the pilgrims to kiss it and it is obligatory that the circling
(TawaO should begin from it and end at it. Imam Muhammad Baqir (a) said: This stone
has come from Paradise and in another tradition it is mentioned that Hajar Aswad is an
angel, which on Judgment Day would testify in favor of the pilgrims and followers of
Amirul Momineen (a).
16 In this regard, it is possible to refer to the following books: 1) Usul Kafi, declaration
(Nass) on the Imamate of Ali bin Husain (a) 2) lrshad, Shaykh Mufeed, Vol. 2, Pg. 137
onwards 3) Biharul Anwar, Vol. 26, Pg. 2
17 The Tigris River divides Baghdad into two parts: eastern and western. Apparently at
that time the bridge of Baghdad was the original place of crossing. It is possible that
the Bridge of Baghdad is the same bridge located between Kazmain and Baghdad.
1s Such statements, like: 'So that you might see that his body is uninjured' etc. which
are mentioned in this report and which will come in other reports also, it is because the
tyrant Abbaside rulers wanted to absolve themselves from the martyrdom of Ahle Bayt
(a) so that the anger of Shia society may not target them. But it is against the facts,
because there is clear evidence that Harun instructed Sandi bin Shahik to administer
poison to the Holy Imam (a), which cannot be denied in any way. All this is clearly
mentioned in books of important scholars. Important books of this topic are Kitabul
Irshad of Shaykh Mufeed and Biharul Anwar of Allamah Majlisi (r.a.).
19 Riqa is a province between Iraq and Syria and is a part of Syria, which was annexed
to Syria during the Battle of Siffeen. It is the place of burial of Ammar Yasir, the
prominent companion of the Prophet, who was martyred in that battle.
20 Although it is possible that the meaning of division of people into two groups is with
regard to natural death or because of martyrdom of the Imam through poison and the
controversy is not whether he was alive or not; the aim of these controversies could
also have been the conspiracy of Bani Abbas, who wanted to absolve themselves from
the blame of the death of Ahle Bayt (a) in which they definitely failed.
21 It implies Mahdi Abbaside, who died and after him Musa bin Mahdi, his son
succeeded to Caliphate. He was also killed by Harun Rashid. This is one of the
miracles oflmam Kazim (a) that proves his greatness and position.
22 It implies a special book, which mentions the duties and responsibilities of the
Imams and in the terminology of traditional reports it is mentioned as Jafr, Namoos
and Jame. The most important of these names is Sahifa Fatima (s), which is the
greatest and most important implication of this book. Late Kulaini has, in the chapter
entitled: Chapter which mentions Sahifa, Jafr, Jamia and Mushaf Fatima mentioned
eight traditions. Refer Kitabul Hujjah, Usul Kafi.
23 Abdullah bin Harith Makhzumi was a special companion of Imam Musa Kazim (a)
and his close confidante. He was a highly religious person and was among the scholars
of jurisprudence of that time.
24 It is possible that the mention of these prefaces under the discussion of the
successorship of Imam Ali Reza (a) had some other aim: Among them being the
extreme surveillance of Bani Abbas on followers of Ahle Bayt (a) and the fear that they
if they were allowed access to Imam Ali Reza (a) their lives would be endangered.
Therefore even some Shias were un~ble to identify Imam Ali Reza (a) correctly and
many of them did not even get the honor of seeing him face to face.
2s He was a special companion of Imam Musa Kazim (a) and a prominent scholar of his
Notes 547
time. He was well known for his piety and was accomplished in Islamic jurisprudence.
26 Dawood bin Zarbi, Abu Sulaiman Khandaqi Bandar was a companion of Imam Ja'far
Sadiq (a) and Imam Musa Kazim (a).
to recognize one who had sent it; he used to be aware of the amount and also the
intention of those who sent it as mentioned in books of traditional reports, some of
which are narrated so far and others would be narrated in the coming pages, if Allah
wills.
28 He was a special companion of Imam Musa Kazim (a), his trusted confidant and a
man of piety.
29 These traditional reports are mentioned in full in Usul Kafi, in Kitabul Hujja, Bab
Ishar. It has come in textual declaration proving the Imamate of Imam Ali Reza (a) and
there are fourteen traditions in this chapter; it also mentions that Imams are same in all
perfection and that some qualities are associated with one of them; this only means that
it was due to special exigencies and conditions of that time some of them encountered
problems, which demanded those qualities most; it is not that some merits were present
in some Imams in less or more quantum. On the contrary all of them possessed the
lofty status of mastership (Wilayat). ,
2:o Appointment of the Imam is through Almighty Allah and even the preceding Imam
does not have the authority to appoint his successor. The only duty of the preceding
Imam is to point out and mention the declaration (Nass) about the Imam after him.
Refer Usul Kafi, Kitabul Hujja, Chapter of appointment of each Imam from Almighty
Allah. ,
31 Refer books of Shia tradition reporters, like: Usul Kafi, Kitabul Hujja, Chapter of
Tacit and Explicit Testimony as proof of Abul Hasan Reza's (a) Divine Authority over
the people after Abul Hasan Musa (a). Irshad Mufeed, Biharul Anwar.
32 Khabar Wahid (solitary report) is a report, whose narrator is a single person as
opposed to Khabar Mutawatir, which is a tradition reported through a large number of
di~ferent channels. Although all reports not coming through multiple channels
(Tawatur) are not Khabar Wahid. They may be Mustafiz (extensive narrated). Kha bar
Mutawatir is informational and that is why it is decisive proof. However Khabar
Wahid is not informational, on the contrary it only creates a possibility. On the basis of
this they alone cannot be decisive proofs and basis for reasoning, except if the.re is an
absolute evidence for their correctness. The Late Shaykh Tusi has said with regard to
Khabar Wahid: If the reporter is a Twelver Shia, Khabar Wahid is decisive proof.
Apart from that no Khabar Wahid is decisive proof and it is not possible to reason from
it. On the basis of this with regard to reports of Waqifiya it should be said that
according to the Late Shaykh, their traditional reports are not reliable since they did not
believe i.n the Imamate of (all) the Imams.
Khabar and Riwayat are having special classification whose explanation is mentioned
in the book, Darayatul Hadith. For further information one can refer to this book.
• 33 In this regard the Late Kulaini (r.a.) has reported that Imams are Qaim bi Amrillah
(established by the command of Allah) like for example Khadija says: I asked Imam
Sadiq (a) regarding the Qaim. The Imam replied: All of us are Qaim bi Amrillah, one
after the other. Refer Usu! Kafi, Kitabul Hujjah, chapter of all Imams are Qaim bi
Amrillah.
34 Fadhal bin Shazan has said regarding Yazid Saigh: He is a well known liar (seven

548 The Book of Occultation
reports from him are present in our traditional collections). Some have also considered
him to be among companions of Imam \tluhammad Baqir (a). But Late Shaykh Tusi has
not mentioned him among companions of Imam Muhammad Baqir (a) or Imam Ja'far
Sadiq (a). On the basis of this no praise has come with regard to Yazid Sa~gh. It shou~d
be remembered that if a solitary reports is from an honest reporter and its context 1s
also correct, it can be relied upon. In other circumstances it is not reliable. . they were blessed by Ahle Bayt (a), but they wasted the bounty of Wilayat and died
35 He was a companion of Imam Ja'far Sadiq (a).
36 Another point worth consideration is that all those who left the path of the Twelve
Imams, rejoined the Shia faith during the lifetime of Imam Ali Reza (a). Some of them
are mentioned in the book of Shaykhut Taifa. Therefore those who believed in the
Imamate of Imam Ali Reza (a) in fact believed in the Imamate of the Twelve Imams. In
other words those who followed Imam Musa Kazim (a) and accepted the Imamate of
Imam Ali Reza (a) upon his statement were saved from deviation. Thus Imam Musa
Kazim (a) issued the Nass (textual declaration) on the Imamate of Imam Ali Reza (a)
and saved people from deviation and ended all controversies.
37 Twenty reports have come down from this Saalim without the mention of his father.
The Late Shaykh Tusi has considered him to be a companion of Imam Baqir (a).
38 Qasida is a poetic composition consisting of couplets in which the first two lines
have the same rhyme and then the second line of the subsequent couplets also have the
same rhyme. It has a minimum of sixteen couplets. On the basis of this, the above
words do not comprise the opening or the ending lines. On the contrary, only lines
pertinent to discussion are quoted.
39 Perhaps it denotes share speculation or with regard to properties in form of contract.
40 It is a mountain near Medina.
41 Safwan bin Yahya is an important Shia reporter of traditions and scholars of science
of narrators have mentioned him with respect; like for example, Najjashi has said
regarding him: Safwan bin Yahya, Abu Muhammad Bajali was a resident of Kufa, a
reliable narrator and a respected person. He was a companion of Imam Ali Reza (a) and
he commanded a respected position with the Imam.
Kishi has mentioned him among the companions of Imam Kazim (a) and after Imam
Kazim (a) he became the representative of Imam Reza and Imam Jawad (a) and
commanded a high position from the aspect of piety and religion.
Shaykh Tusi says: Safwan bin Yahya was the most reliable person of his time and the
most pious narrator of traditions. He prayed 150 units (rakats) of Prayer everyday and
fasted for three months and gave Zakat three times a year on his own behalf and on
behalf of Abdullah bin Jundab and Ali bin Noman as they had made a covenant in
Kaaba that whichever of them will die first, the surviving ones would fulfill the acts of
the deceased. Those two passed away and Safwan survived. So he performed acts on
their behalf. He was one of the forty persons who have narrated from companions of
Imam Ja'far Sadiq (a) and he has written many books as well. Ali bin Husain bin
Dawood Qummi has said: I heard from Imam Hadi (a) mentioning Safwan bin Yahya
and Muhammad bin Sinan that: May Almighty Allah be pleased with them, because I
am pleased with them; and they did not oppose us (Ahle Bayt) the least.
Kishi has considered him among the folks of consensus and mentioned him as the
narrator of 1181 reports from Ahle Bayt (a).
Safwan bin Yahya passed away in 210 A.H. in Medina and Imam Hadi (a) gifted his
shroud and anointment (Hunut). And ordered Ismail bin Musa to recite his funeral
Notes 549
prayer. (Mojam Rijal Hadith, Ay&tullah Khoei, Vol. 9, Pg. 132-136. Thus in view of
the greatness of this person, it is incorrect to make such allegations against him,
therefore the claim made in report 61 and 62 is perfectly clear.
42 Ahmad bin Muhammad bin Abi Nasr Bazanti (died 221 A.H.) was a companion of
Imam Reza and Imam Jawad (a) and possessed a special position with the Imams and
has written many books. (Kulliyat Ilme Rijal, Ayatullah Subhani, Pg. 259)
43 Mamtur is a Waqifi sect; Mantur means a dog in rain. It perhaps implies that like a
dog, who in spite of the rain falling on its body does not purify his filth. It wastes that
bounty; on the contrary it even makes the water impure. These people also although
with polytheism and denial of Wilayat.
44 Surah Taubah 9:32
4 s Imam Reza (a) did not have any issue till he was 47 years of age and that was the
reason why some inimical persons and hypocrites took advantage of the circumstances
and claimed that the Imam cannot have children, therefore the future of Imamate had
become doubtful and it also created doubt in the matter of the Imamate of Imam Reza
(a). The miracle of this statement is the birth of Irvam Jawad (a) as Imam Reza (a) said:
No child of our Shia was as blessed as this newborn child of mine and with his birth a
ray of hope shone on the world of guidance, which became a cause of joy for the Shia.
Along with it, those who wished ,against us, the opponents, especially the Waqifiya sect
also was not guided by this miracle of ours ... Please refer Shevaya Peshwayan, Pg.
530-543.
{6 But taking out Faal (divination) was a habit of Mamun and the Holy Imams (a) never
followed this method; on the contrary they used to predict the future through the
knowledge of the unseen that they possessed. By saying this, Mamun shows that he
was having so much hatred and jealousy to the Holy Imams (a) that he is knowingly
and intentionally considering their knowledge of unseen to be divination so that he may
deny the divine revelation on the Holy Prophet (s) and degrade his knowledge of
unseen to the level of divination. Thus that which has come from the Holy Imams (a)
regarding this is the knowledge of unseen and not divination.
47 But the practice of Mamun is against this absurd claim, because in fact through this
practice he shifted the Imam to Tus so that he may eliminate him and end the danger
his regime faced from him. On the other hand, he suppressed revolutions and
movements of Shia and also oppressed the Imam, but the Imam through the help of
Allah, was able to render all his plots ineffective. Even the last attack of Mamun to
eliminate the Imam was not effective - curse of Allah be on him.
48 The complete text of this report is mentioned in Al-Kafi, Kitabul Hujjah, Chapter of
that which separates the true and false claim of Imamate, third tradition: Translation
Shaykh Muhammad Baqir Kamrai, Vol. 2 from Pg. 596 to 601.
49 Imam Hasan Askari (a) spent all his life in Samarrah, which was like a big prison for
him and under the close surveillance of the regime and all his movements were under
observation, so much so that the agents of the Imam maintained secret contacts with
the Imam. This harshness of the Bani Abbas rulers on Imam Hasan Askari (a) is in fact
the evidence that the Promised Mahdi (a) is the son of Imam Hasan Askari (a) and the
aim of their stance was to prevent the birth of Imam Zamana (a) or to eliminate him
after he was born, which is mentioned in detail in many books.
50 For proving the death of people or birth of a child it is possible that testimony may
I . _, !' L . . WlJS 4l!EU £ iQ&I

550 The Book of Occultation
be referred to, because_it is an evidential matter; but testimony is not reliable for denial
of birth, because it is possible that the parents may, during to different reason, have
kept the birth secret and it is that he says: But in this regard (in its background) if there
is evidence; it is just as people testify for the right of inheritance for the issues of a
deceased as other than them, there is no other issue of that deceased. Thus under this
testimony, negation of birth (absence of other issues). and evidence for inheritance for
the issues of the deceased is present. In this way their testimony against the birth of
Imam Zamana (a) is not reliable. On the other hand there are many testimonies and
witnesses on the being of Imam Zamana (a) as mentioned in this book many times.
1
51 Abu Ja'far Sayyid Muhammad, son of Imam Hadi (a) is well known and he was the
owner of great status and his tomb is also located in Raq near Samarrah.
52 Time of Late Shaykh Tusi
53 Sayyid Muhammad
54 This report clearly supports the demise of Abu Ja'far Muhammad bin Ali Askari (a)
and the reason of mentioning this report by the respected Shaykh is to refute one who
believes that Muhammad bin Ali Askari is the same promised Mahdi. But the report is
not agreeable with the Shia school that he says: Bada (change) occurred with regard to
him. While the fact is that it is one of the confirmed principles of the Shia school of
thought; that Bada implies appearance of a fact after its occultation through another
statement and it implies something, which was known to -Allah, but not known to
others has now been revealed, even though it might have been present in the knowledge
of Allah like it is after becoming known, whether before or after Bada. It is a matter
related to God and does not imply change in the intention of Allah; on the contrary it
implies the coming out of some reality for others. Therefore, from the aspect of the
narrations mentioned in this regard, especially with regard to Ismail, son of Imam
Ja'far Sadiq (a) and Muhammad, son of Imam Hadi (a) it is hinted that although people
were unaware of the fact, the Almighty Allah, since the beginning did not intend their
Imamate and it was only later that the people came to know about it, so in their view it
was a change of destiny.
The Holy Quran in Surah Zumar, verse 47 says: ''. .. and what they never thought of
shall become plain to them from Allah." In the same way is Surah Raad, verse 39,
which says: "Allah makes to pass away and establishes what He pleases, and with
Him is the basis of the Book."
On the basis of this Bada is appearance of a thing from the Almighty Allah, which in
the view of people was opposite of it. Thus Bada implies cancellation of the first and
the establishment of the second and the Almighty Allah is cognizant of both. and it is
the fact that all intelligent people accept. Thus if we consider that reports about
appointment Ismail and Muhammad to Imamate by their fathers , it is not: in· support of
Shia principles of faith and belief of Bada. But if the hint to Ismail and.Muhammad or
reasoning through them by the main report, which mentions announcement of their
death is interpreted and explained, we will not face any other problem and Allah knows
best.
55 The phrase 'from Almighty Allah' denotes that which was concealed from the people
was now made clear by Almighty Allah.
56 Surah Aale Imran, verse 7 says: Some verses are ambiguous, that is verses which
have more than one meaning. And to understand their true meaning it is necessary to
refer to the source of Ahle Bayt (a) like the verse: Surah Anfal, verse 17: " ... and you
Notes
did not smite when you smote (the enemy), but it was Allah Who smote .. . ", Surah
Nur, verse 35: "Allah is the light of the heavens and the earth .. . " and Surah Fath,
', verse 10: " ... the hand of Allah is above their hands," Refer Talkhisul Tamhid,
Ayatullah Marifat, Vol. 1, Pg. 261 onwards and Kitab Burhan Quran, Shahid Mihrab
Ayatullah Ashrafi Isfahani, Pg. 285 onwards.
57 It means the command, which had come to them previously through the Holy Prophet
(s) has removed all excuses from them. On the basis of this they .c~nnot say, t?at since
the Imam was not present, we did not act on the commands of rehg10n and their excuse
was also accepted. ·
58 Th.at which the respected Shaykh has mentioned in these statements is preface to the
debate, which is perfectly appropriate and proper, but it is not the full reply. On the
basis of this it is necessary to mention that apµlication of divine laws during the
occultation of Imam is left to the jurists having recessary qualifications, who are the
general deputies of the Imam and it is obligatory to obey their commands like it is
obligatory to obey the Imams; and according to traditional reports, wh.en .access to the
Imam is not possible, the affairs of religion are entrusted to the great Jurists. They are
present in our traditional books, like the epistle of the Imam that: As for the new
problems you face , refer to the narrators of our tradit~ons ... " Or the tra~i~ions like the
necessity of referring to verdicts of the jurists and Shrn ?arrator~ of tr.ad1tions an? they
are mentioned in Wasailush Shia, Vol. 27. On the basis of this during the penod of
occultation, the establishment of laws is the responsibility of Shia jurists. And the way .
of general deputyship and guardianshi~ of th.e jurist is t~e. way to reply to these
objections, but it is only there when it is possible for the JUnst. to. appl~ th~ laws of
religion and the rulership of the country is in hands of respected JUnsts, hke m case of
Iran at present; and there is no obstacle in it. Allah knows best.
s9 Abu Ali is same Muhammad bin Abdul Wahab bin Salam bin Humran bin Laban
Jabai, who was a senior Mutazali scholars; he was the leader of scholastic theologians
of his time. He was born in 235 A.H. and died in 303 A.H.
60 It is Abu Hashim Abdus Salam bin Muhammad bin Abdul Wahab Jabai. He was also
a senior Mutazila scholar. He was born in 277 A.H. and died in 321 A.H.
61 The Late Allamah Majlisi after mention of this text in Biharul Anwar, Vol. 51 , Pg .
. 214, Chapter 12; from Ghaibat Nomani, says: Whatever the late Shaykh has mentioned
in reply to the objection of the opponents that during occultation one whose Imam is
hidden from him is deficient and sinner. In this regard we say: .
This st~tement neces~itat~s that no .sect is .i~bued with the attribute of justice during
. the P.enod .of occultat10n like the Shia sect; it is ~o becau.se the sin, which occurs during
t~e tl~e of the reappe~rance. of the Ima~ was from t?eir side also; or it was a greater
sm ~r it was a ~esser sm'. which was p ersis!e~ on, which was opposed to justice in any
case, therefore m such circumstances how is 1t possible that the reporters of traditional
reports and Imams of the congregation should be declared to be honest and their
testimon~ should be acceptable? In spite of that we dP.finitely know that in every period
there existed a group, which at no time denied obedience and confession to the
Imamate of the Imam. -
In the same way, without any doubt, it can be said that in the past there passed many
prophets and successors who through the rulers of the time lived in imprisonment and
arrests and were denied access to the 11eo\)\e·, thus the circumstances of believers and
\)rnx\mate ones o1 that time o:re c.\eo.r am\ kno'lm to a\\ that 1n fact the)f were not
..

552 The Book of Occultation
deficient in this regard.
On the contrary, we reply that when the Messenger of Allah (s) was concealed in the
cave, he was known to Amirul Momineen (a) and it was a divine grace for Amirul
Momineen (a); therefore it is not possible and appropriate that Amirul Momineen (a)
should be considered deficient with regard to the occultation of the Messenger of Allah
(s), God forbid. The fact is that in reply to the objection maker H should be said that
divine grace is not based on corrupted grace till that time there is condition on duty and
we know well that if the Almighty Allah reveals to the sinners sign of debasement at
the time of committing sins, it would make them near to obedience and away from
disobedience, but this matter is having many ills (since through this act a person is
exposed), therefore he does not commit such an act.
In the same way, it is possible that the reappearance of Imam Zamana (a) may be
disadvantageous for those who confess to his Imamate and Wilayat and it could
become the cause for His Eminence to fall into hardships and difficulties; therefore in
such circumstances his reappearance is not a grace for the believers.
The conclusion is that reason commands that grace is necessary on Almighty Allah and
the blessed being of Imam (a). According to the consensus of all scholars and
intellectuals the exigency of the existence of Imam (a) is that he should invite people to
good and reform and restrain them from evil and the existence of Imam (a) is the best
exigency for the people. Since it is near to obedience of Allah and it is necessary for
them to be infallible. And infallibility should be known only from the Almighty Allah
and there should be consensus of all on the infallibility of His Eminence among all
others. In this way the blessed existence of Imam Zamana (a) is being proved, but due
to the fear of enemies, his occultation is also clear and obvious; that it is because of the
deficiency and shortcoming of the people.
But as for the remaining concealed of His Eminence from those who confess to his
Wilayat; it is possible that some of them might be deficient and some others are not
deficient, but. are deprived from some benefits of the reappearance of His Eminence or
that the exigency, which is there in occultation for them, they are deprived of benefits
because of it. For example, alongwith the occultation of His Emi,nence from them,
because of some doubts, they have to bear excessive trial and have faith in His
Eminence and it is a great reward and recompense for them.
Apart from this, to get benefits and blessings through the existence of His Eminence
depends on the existence of the Imam in a way that he should be recognized for his
reappearance. Therefore, it is possible that many graces of the Imam reach to the Shia
and they may not be recognizing the Imam as is narrated from the Imam himself that:
His being away from people is same as the sun goes behind the cloud. In addition to
this there is divine exigency in all these matters like the occultation of Prophet Musa
(a) and in this kind of occultation also. Otherwise it is not possible from the Almighty
Allah.
62 Tarikhul Umam wal Mulook, Vol. 1, Pg. 509 and 516, Abu Ja'far bin Jarir Tabari,
quoted from Kitabul Ghaibah, Mariful Islamiya.
63 Surah Anam, verses 75-79, Tafsir Ayyashi, Vol. 1, Pg. 365; Tafsir Qummi, Vol. 1,
Pg. 208; Biharul Anwar Vol. 12, Pg. 19; it is mentioned in traditions of Imam
Muhammad Baqir (a).
64 Surah Qasas 28:7
6s Surah Kahf 18:60-82
Notes
66 Surah Qasas 28:21 onwards
67 Surah Saffat 37:139 and 148; Surah Qalam 68:~8 and 50
· 6u Surah Kahf 18:9 and 26
·&9 S~rah Baqarah 2:259
70 In Ihtijaj Tabarsi it is narrated from 1:1isham bi:1 ~~kam from I!llam Ja'far Sa.diq (a)
that he was Prophet Irmiya (a). In Tafsir Ayyash1, 1t is narrated from Abu Bas1r from
Imam Ja'far Sadiq (a). Vol. 1, Pg. 140: in Tafsir Qummi same .i~ narrated fro~ Imam
Ja'far Sadiq (a), Vol. 1, :Pg. 90. With attention to numerous traditional reports 1t can be
concluded that the 'owner of the donkey' was Prophet Irmiya (a).
71 Surah Ankabut 29:14
n The Late Shaykh Saduq in Kamaluddin, Vol. 1, Pg. 161, H. no. 21 has narrat:? a
traditional report from Imam Musa Kazim (a) and it is concluded from that trad1tlo~
that Salman Farsi lived to an age of 500 years. In the book, Nafsur Rahman, Pg. ~64, it
is narrated from Shafei that Salman Farsi lived for 300 years . Some have also said that
he lived for more than 400 years. Some also believe that he had met Prophet Isa (a) and
some have said that he was a successor of Isa (a). Quoted from Al-Ghaibat, Mariful
Islamiya and the book, Salman Farsi, Muhammad Ijtihadi.
73 These were three absurd customs from the period of Jahiliyya, which were eradicated
by the advent of Islam. The Holy Quran in Surah Maidah, verse 103 says with regard to
this: "It was not Allah Who began (false beliefs like those oO. ~slit-ear fe1?al~ cam~l,
or a female camel let loose for free grazing, or idol sacnf1ces for tw1.n-b1rths 1.n
animals, or stallion-camels freed from work; it is the blasphemers who mvent a he
against Allah: But most of them (simply) lack wisdom."
Muhammad bin Muslim has narrated from Imam Ja'far Sadiq (a) regarding this .v:rse
that the Imam said: When a she camel gave birth to two calves, the people of Jah1hyya
used to say that it was as-Salat that is it has carried two pregnanc.ies at the same time.
On the basis of this they considered it unlawful to slaughter or eat it. When the ~alf was
born, it was called as Saiba and they considered it unlawful to mount or eat .1t. !hey
also did not consider it unlawful to mount or eat fat male camel also. The Almighty
Allah revealed in this verse that this invalid custom is ignorant and illogical. Wasailush
Shia, Vol. 25, Pg. 61
74 The late Shaykh Tusi (r.a.) has quoted the incident fo.r the evidence which is beyond
the topic of discussion as the discussion o~ the book 1s ~bout the long age of Imam
Zamana (a), which is perfectly possible and 1s not ~xtraordmary.
75 He is an ancestor of the Prophet.
76 Surah Maidah 5: 12
77 Tabiin: One who has not met the Holy Prophet (s) but has met a companion of the
Holy Prophet (s).
78 A title of the Messenger of Allah (s).
79 Mamun Abbasi.
80 Implying Dhulqarnain (a) as he was the one who built the city of Khorasan during his
rule.
81 Surah Baqarah 2:157
82 Surah Baqarah 2:285
83 Literally, Horom is the pl. of Haraam which means prohibited.

554 The Book of Occultation
84 Safanaat is the plural of Safan which means corn. That is why Imam Sajjad (a) is
called 'Zu Safanat' because due to excess worship, he had developed corns in the
places of Sajdah.
85 One of the distinctive qualities of the Prophet is that his wives after his passing away
cannot marry anyone else as long as they are alive. Even with the death of the Holy
Prophet (s) their marriage to him does not come to an end, because dead or alive the
Prophet is same and there is no difference in it and the sanctity of the Holy Prophet (s)
demands that this should be as such. Therefore, Amirul Momineen (a) after the
Messenger of Allah (s) and according to the bequest of the-Prophet was the guardian of
the wives of the Prophet.
86 In every grade of righteousness and faith.
87 Those to whom angels speak.
88 Saad bin Malik bin Sinan was a companion of the Holy Prophet (s) and Imam Ali (a).
Imam Sadiq (a) has said regarding him: Indeed this affair (holy Shia religion) came
into the fortune of Abu Saeed Khudri. Translation of Al-Kuni wal Alqab, Shaykh Abbas
Qummi, Vol. 1, Pg. 145, Islamiya Publications.
89 Dawood bin Qasim bin Ishaq bin Abdullah bin Ja'far bin Abi Talib (r.a.) was a
companion of Imam Reza, Imam Jawad, Imam Hadi and Imam Hasan Askari (a). He
also had the honor of seeing Imam Mahdi-(a). He was a prominent tradition schoiar and
commanded a very respectable positio'n. Translation of Al-Kuni wal Alqab, Shaykh
Abbas Qummi, Vol. 1, Pg. 310, Islamiya Publications.
90 In some tradition books like Ilalush Sharai, Vol. 1, Pg. 49 it is mentioned 'from the
sons of Hasan' which is not in contradiction, because the mother of Imam Muhammad
Baqir (a) was the daughter of Imam Hasan (a) and his father was Imam Sajjad (a). All
members of Ahle Bayt (a) are descendants of Imam Hasan and Imam Husain (a). On
the basis of this, Imam Zamana (a) is from the progeny of Imam Hasan Mujtaba (a)
also. Therefore there is no controversy in this. And perhaps because of the presence of
Imam Hasan Mujtaba (a) the saying of that person: "from the descendants of Hasan" is
perfectly all right.
91 Kitabul Ghaibah, Muhammad bin Ibrahim bin Ja'far Nomani, Chapter on the twelve
Imams are the Imams as proved from Quran and Taurat. And the chapter that Mahdi is
the last of the twelve Imams, Pg. 39-49, Alami Publications, Beirut and the chapter of
twelve Imams in Ahle Sunnat. "
92 Ibne Abi Zainab and his book, Al-Ghaibat in the chapter of the twelve Imams in Ahle
Sunnat has mentioned traditional reports, which may be referred.
93 It means that Shia, through the deputies and emissaries of the Imam, used to be
informed about the circumstances of the Imam, but in the period of second occultation
or major occultation the connection of people to Imam through the emissaries and the
deputies was completely over and no other connection remained.
94 With regard to the accepting or rejecting of the report of Mufaddal bin Umar varying
and contradictory statements of scholar of science of narrators (Ilme Rijal) have been
recorded. The Late Shaykh Tusi in this same book of Ghaibat has quoted reportsin his
praise, which are mentioned in traditional reports nos. 9-8-297 and he has mentioned
the positive statement of the Imams about him. He has considered him to 'be a
companion of Imam Ja'far Sadiq (a) and Imam Musa Kazim (a).
The Late Ayatullah Khoei in Mojam Rijalul Hadith, after narrating statements
regarding Mufaddal bin Umar, says: 'Indeed Mufaddal bin Umar was a prominent and
Notes JJJ
reliable narrator.' .
95 Tayyaba implies Medina; on the basis of this it is concluded that the Imam often
returned to Medina and its outskirts and his statement that in presence of thirty persons
there is no fear and loneliness. Perhaps it is in the meaning that thirty persons would
accompany the Imam in every area and if one of them passes away another takes his
·place. On the basis of this in every age the Imam is blessed by companions.
96 Tareed (exiled) and Shareed (fugitive) are titles of our Master, His Eminence, Hujjat
(a).
97 It is possible that by six days, six months and six years Imam does not imply the
literal meaning; he implies six special periods or stages, which have to be crossed. Or
the mention of six days, six months and six years may also denote stages of time as
mentioned in Surah Araaf (7:54): "Surely your Lord is Allah, Who created the
heavens and the earth in six periods of time.". But it does not mean that this period is
necessary, because the Almighty Allah is all powerful, if He likes, He can do this in no
time.
98 That which is mentioned above is that Ali bin Ja'far has narrated from Imam Kazim
(a) and he has narrated the statement of Imam Sadiq (a) which he addressed to him.
With attention to the text of the report it is seen that the following report is not
compatible with the status of Imam Kazim (a). Except that the discourse of the Imam,
which is reconciled to be addressed to a group, which was present before the Imam or
that this event occurred in the presence of same persons and Imam Sadiq (a) with the
aim of keeping it confidential has given this statement to incapable fellows. With this
justification the report will be more understandable.
But the Late Abu Ali Fadhl bin Hasan bin Fadhl Tabarsi alias Aminul Islam Tabarsi,
born 864 A.H. who was the student of the Late Shaykh Tusi in Elamul Wara, which
holds a special rank among the Shia and Sunni has narrated this report wi.th this sa~e
chain of narrators in another way. It is that the report is of Imam Musa Kazim (a) and is
addressed to Ali bin Ja'far. On the basis of this instead of 'My son', 'My brother' is
mentioned; there are many minor differences between these two versions, which does
not affect its meaning and reasoning.
With attention to the above explanation it is seen that the text present in Elamul Wara
is the most accurate. Hence it is possible that errors have crept into Kitabul Ghaibat
during making ofcopies or later in printing. The text of the report of Elamul Wara is as
follows: Saad bin Abdullah has narrated from Hasan bin Isa bin Muhammad bin Ja'far
from his grandfather, Muhammad from Ali bin Ja'far from .his brother, Musa bin Ja'far
that he said: When the fifth from the sons of the seventh disappears, then by Allah, by
Allah, watch your religiosity. Do not allow anyone to remove it from you. ~y b~othe:,
it is necessary for the Master of this affair to disappear until man~ who beh~ve m th~s
matter turn away from it. It will be a trial from Allah, by which He will try His
creation. If your fathers and grandfathers kne\Y a creed better than this, they '":.ould
have followed it. I said: "My master, who is the fifth from the sons of the seventh?
He said: "My brother, your intelligence is ben~ath under~tandin~ hi?,1 and your dreams
are narrower than to carry it. However, if you hve, you will see him.
99 Aban bin Taghlib was a companion of the Imam and a prominent narra~or of
traditions. He witnessed the Imamate of Imam Sajjad, Imam Baqir and Imam. Sadiq (a) ·
· Imam Baqir (a) said to him: Sit in the Masjid of Med~na an~ issue ve~dicts to the
people as I like to see persons like you among Shia. He died durmg the penod of Imam

107
· 10s Another report of the lady who .owned a pebble as narrated previously in traditions
556 The Book of Occultation
Sadiq (a) and after the Imam got the news of his demise, he said: By Allah, my heart
has become aggrieved because of the death of Aban. Sudair Sairafi was also a
companion of Imam Baqir (a) and he also witnessed the period of Imam Sadiq (a).
With regard to Mufaddal and Abu Basir also proper justification can be found. Mojam
Rijalul Hadith, Ayatullah Khoei, Vol. 1, Pg. 144.
100 Surah Hud 11 :37
101 Plural of Nasibi; enemies of Ahle Bayt (a)
102 With regard to the above, a ·question has appeared that the name of the father of
Imam Zamana (a) and the father of the Messenger of Allah (s) is not same; on the basis
of this how can this report be applied to Imam Mahdi (a) and considered correct?
In reply it is necessary to pay attention to some points:
First: It is possible that words of 'my father' (Abi) are in fact 'my son' (Ibni) . Thus the
name of the father of Imam Zamana (a), Hasan will be same as the name of the son of
the Messenger of Allah (s), Hasan Mujtaba (a) as the Messenger of Allah (s) has
announced that Hasan and Husain were his sons. It is absolutely clear and does not
require any justification.
Secondly: If we accept that it is 'name of my father' we would say: that which is well
known in Arab language is that the word of 'father' in addition to the real father is also
applicable to the great grandfather. For example the Holy Quran says in Surah Ha.ij,
Verse 78: "the faith of your father Ibrahim" or in Surah Yusuf, Verse 37 it says:
"And I follow the religion of my fathers, Ibrahim and Ishaq ... " or it is mentioned in
the tradition of ascension that Jibraeel said to the Holy Prophet (s): "This is your
father, Ibrahim," whereas Ibrahim (a) or Yusuf (a) were not the fathers of the Holy
Prophet (s) . On the contrary they were h:.s ancestors and great grandfathers. But along
with this it is also used for father and therefore it is possible that the above report
should be of this same kind.
Thirdly: Another point known about the Arabic language is that the word of 'Ism'.
(name) includes agnomen (kunniyat) and even adjective and the litterateurs have used it
in this way; for example Bukhari and Muslim have mentioned both reports from Sahl
bin Saad Said that he said: By Allah, the Messenger of Allah (s) named him as Abu
Turab and no other name was liked by him as this. Now keeping this point in mind it
should be said: Agnomen (Kunniyat) of the father of Imam Zamana (a) is same as the
Kunniyat of the father of Holy Prophet (s) since both are Abu Muhammad. It is
necessary to mention that the author of Kashful Ghumma, Ali bin Isa Irbili in the
second volume, Pg. 441 -445 has researched this point in detail. Allamah Majlisi also in
Biharul Anwar, Vol. 9, Pg. 104 after studying the possibilities, has said: To maintain
that the word of 'my father' (Abi) is in fact 'my son' (Ibni) is more apparent and is the
best cause. Quoted from Ghaibat, Marifa Islamiya; and Allah knows best.
103 He is Muhammad bin Husain bin Ali bin Husain bin Ali Ibne Abi Talib (a),
grandson of Imam Sa.ijad (a) and his agnomen was Abu Abdullah.
104 Sabaiyya is an extremist sect and they were followers of Abdullah Ibne Saba who
said to Amirul Momineen (a): You are God and the Imam refuted them and announced
aloofness from them. In the view of Shia Imamiyah, anyone who attributes divinity to
any member of Ahle Bayt (a), is a polytheist and is Najis (impure).
1os He is famous as Sayyid Muhammad, whose tomb is well known_in Iraq.
10& Sariya is a village founded by Imam Musa Ibne Ja'far (a) and it was three miles
from Medina.
l\J ores JJ/
Sayyid Muhammad
82 and 83.
109 Mustaeen was a tyrant and cruel Abbaside Caliph and during the period of Imam
Hadi (a) between years 248 and 252 A.H.
110 Mohtadi was another tyrant Abbaside Caliph. He was contemporary of Imam Hasan
Askari (a). He ruled from 255 to 256 A.H.
111 The detached portion of a mosque set aside for communal prayer, and often it
enclosed the tomb of the patron saint. (A Dictionary of Modern Written Arabic - Hans
Wehr)
112 Motaz was a cruel and tyrant Abbaside Caliph who ruled from 252 to 255 A.H. He
was a contemporary of Imam Hasan Askari (a) .
113 Nakhkhas m_ e_ans a broker. By profession he acts as an agent in sale and purchase.
114 Motamid Abbaside the tyrant Caliph, who ruled from 256 to 279 A.H.
11s Allaahu Akbar = God is the Greatest.
116 Three points need _ to be explained about the above report:
First point: A part of the report, which is about-the martyrdom of Imam Hasan Askari
(a) and is the topic of discussion, which proves the death of Imam (a) is in accordance
with authentic Shia reports and that is why the Shaykh has also mentioned it over here.
Second point: It is mentioned in the report that the funeral prayer of the Imam was
recited by Abu Isa Mutawakkil. Apart from the fact that this statement is rare, the
medium of Ahmad bin Abdullah bin Khaqan was an agent of the Caliph and no sane
person can believe it. Moreover the funeral prayer of Abu Isa is also in contradiction of
many reports, which state that Ja'far Kazzab came forward to recite the funeral prayer
of the Imam. But Hazrat Hu.ijat (a) came out of the house and ordered him to step back.
Ja'far retreated and Imam Zamana (a) came forward and recited the funeral prayer of
his respected father and after that they took the coffin of the Imam for the apparent
funeral ·prayer.
Third point: Although this report and those reports, which are opposed to it, and are
trusted by the Imamite faith, they can be reconciled in such a way that it is possible
that the prayer of Abu Isa Ibne Mutawakkil might have been the apparent prayer. But it
might have been after Imam Zamana (a) had already prayed in the house. It is so
because such incidents had occurred before as well. For example that funeral prayer,
which Mamun recited at the coffin of Imam Ali Reza (a), whereas it was definitely
after Imam Jawad (a) had prayed over him. Or that prayer, which Sandi bin Shahik
recited on the bier of Imam Musa Kazim (a) as mentioned in some reports. But it was
also definitely after the recital of funeral prayers by Imam Ali Reza (a).
Fourth point: As was mentioned regarding the martyrdom of Imam Musa Kazim (a),
the Abbaside tyrant rulers were themselves trying to get the Imams eliminated and took
different steps in this regard; along with it, they tried much to conceal his martyrdom
and show that it was natural death so that their deceit may not be exposed and they
might not be defamed for eliminating the lmi}ms and pose themselves as sincere and
innocent. Thus through this they used to hefool people and especially the Shia;
therefore they attended the funeral prayers o:f the Holy Imams (a) and the mourning
ceremonies and display great sorro.w as seen in the case of Mamun.
117 It is possible for a period in which there is no prophet ·as found in case of some

558 The Book of Occultation
prophets, but no period can be without an Imam.
118 The author of Muhajjud Dawat has narrated this report from Nasr bin Ali Jahzami
from Imam Hasan Askari (a).
119 The original version of this reports is mentioned by Abu Zainab in his Kitabul
Ghaibat and the Late Allamah Majlisi has also narrated from him and it text in Biharul
Anwar is as follows: Ibne Uqdah has narrated from Qasim bin Muhammad bin Husain
bin Hazim from Abbas bin Hisham from Abdullah ]abla from Ali bin Harith bin
Mughira from his father that he said: I asked Imam Ja'far Sadiq (a): "Will there be a
time, in which the Muslims will not know who their Imam is?" He said: "It is said so."
I asked: "What will we do then?" He said: "If that occurs, then keep to the previous
one (religion of Islam) until the next one becomes clear to you." Biharul Anwar, Vol.
52,Pg. 316
120 Surah Anfaal 8:75
121 This report is narrated from Fatima binte Muhammad bin Haitham alias Ibne
Sabana, for example in Kashful Ghumma and Biharul Anwar, Vol. 50, Pg. 231.
122 Based on Surah Qasas 28:13
123 Surah Anfal 8:42
124 Surah Anam 6: 158
125 Surah Baqarah 2:260
126 Abu Amr Uthman bin Saeed Amari and his son, Muhammad bin Uthman were the
first and the second special deputies of Imam Zamana (a); but they were
representatives of Imam Hadi and Imam Hasan Askari (a) as well.
121 Surah Dahr 76:30 and Surah Takwir 81 :29
128 Motazid Abbaside was the nephew of Motamid and he came to the throne in 279
A.H. after the death of Motamid; he was a tyrant Abbaside ruler.
129 Motazid Abbas implies: If I hear anyone say that, I am not from Bani Abbas if I
don't strike off his head.
130 Saying of Tahir that: I have seen the extraordinary things of some ... , implies that
only those can see the extraordinary things; who look at them or hear them secretly and
those who conceal secrets as all those who are taught the secrets are told to keep them
confidential.
131 It means that it · is not strange that we four persons are on a single litter, what is
strange is that you, in spite of being a Shia, have omitted the Prayer.
132 Asfan is a province two stages away from Mecca to Medina.
133 Since the next sentence has mentioned Dabbatul Ardh, it is possible that the Imam
meant by sun, moon and stars to be the Messenger of Allah (s), Amirul Momineen (a)
and Ahle Bayt (a). On the basis of this the statement of the Imam denotes Rajat
. (Return).
134 The word of 'lsha' has come in the tradition, which shows that it is a misprint
because the time of Maghrib is from when the redness in the sky starts becoming
visible and after which stars appear, which is the implication of Imam, and Isha is not
implied.
135 It is possible that sister here implies Narjis Kha tun from the aspect that both ·were
slave maids.
136 ldhkutakain bin' Satakin Turk was a commander of Mohtadi Abbasi (Tarikh Tabari,
l'\J ores
Vol. 9, Pg. 465, Darut Turath, Beirut)
13 7 From the context of such sentences, it can be concluded that the implication of
Imam (a) was Ja'far Kazzab; on the basis of this Abi Ghanim Qazwini was a supporter
of Ja'far Kazzab.
13s That is he should fast for sixty days, feed sixty poor persons and free a slave.
139 Abu Sura was a prominent Zaidiyyah leader. It is mentioned in the report that Abu
Ghalib the narrator, says: I have seen the son of Abu Sura, but later he says: Abu Sura
said: On the basis of this it is possible that Abu Ghalib has narrated from Abu Sura and
he has narrated from Abu Sura.
140 Some have denoted Ahle Hadith from Hashawiyya as they have become inclined to
comparison and -corporeality; there are three re.asons for naming them as such.
A) Since they believed in corporeality, therefore they are Mahshu ('solid').
B) They are attributed to Hasha which means the edge of the gathering. Since they
were present in the lectures of Hasan Basri and uttered inappropriate things, he also
ordered that they should be taken to the edge of the gathering.
C) In narrating traditions, they didn't consider any condition necessary; as a result of
which they included nonsensical matter also into Islamic traditions. And Hashu is in
the meaning of extra matter.
Hashawiyya openly ascribed to belief in corporeality of God: that is He is having
organs, voice, he comes down and goes up, he moves and changes his location. They
have attributed false sayings to the Messenger of Allah (s) regarding this and most of
these reports are taken from ]ews and with regard to Quran, they believed that even its
words and sounds are eternal and divine.
141 An important point made clear from this report is that whenever the special deputies
of Imam Zamana (a) got reply to a query, they used to only show the original letter of
the Imam to the questioner and ask him to make a copy of it if he wanted and to return
the original. This was to make sure that .the.letter should not be misused to create
deviation.
142 The same incident has been quoted in the book of Kamaluddin and it is mentioned in
this regard that Aqiqi refused and did not give the dirham and in the first report also the
year of this incident is mentioned as 298 A.H.
143 In the marginal notes of the version published by Marifa Islamiya, which is a really
comprehensive book and it has presented the controversy of abrogation in a nice way.
It is mentioned that in the manuscripts in the Library Astan Quds Razavi and Library of
Madressa Faiziya Qom the above text is: Chuni chun badi, which in relation to the
above version is clearer and more eloquent and i:; more correct than our version.
In Biharul Anwar which has quoted from Kamaluddin that: 'Chuna, chuwaida,
Kawaida, chun Ikhna' in which chuni means: How are you?; Chun badi (chun bada)
means how were you before? Kubia means: How are your children, family? Chunista
or chun asta means: How are you all etc. this is Dari language which originated from
Persian, which is itself taken from a special pronunciation and till the seventh century
was the language of the majority of the people of Iran and this is why Dari was spoken
as Persian and then changed to a completely new language today .
14.4 Qara~ata is an Ismailiya sect, which believed that after Imam Sadiq (a), Muhammad
bm Ismail, grandson of Imam ]a' far Sadiq (a) is the Mahdi, he is alive and he has not
died. This sect has now become extinct and no trace of it remains.

traditions among Shia. Refer: Mojam Rijalul Hadith, Ayatullah Khoei, Vol. 11, Pg.
283.
560 The Book of Occultation
· Kamaluddin, Chapter of Epistles; It can be concluded that deputies other than Husain
145 Amara implies a proof, which is not informative, on the contrary it creates a strong
doubt, but it is not hundred percent true like the testimony of a witness.
146 This report proves the encompassing knowledge of Imam (a) about the events and
beliefs of people in future that most people are hateful to the Imam and the descendants
of Lady Fatima Zahra (s.a.).
147 The Dua continues as follows: 0 Allah introduce Your Messenger to me for if You
don't introduce Your Messenger to me, I will not recognize Your Proof. 0 Allah
introduce Your proof to me, for if Ym1 don't introduce Your proof to me, I will deviate
in my religion.' (Kafi, Vol. 1, Pg. 337)
14s Following report no. 128 the complete discussion is given, therefore it should be
referred there.
149 Broken glass can be remade after powdering it. Some Shia are such that during the/
period of occultation, they have doubts but the path of their return is open, but some
people are like clay pot, because if it is broken it cannot be remade in any way. It
means that some doubters would never be guided and they will not return to the right
path.
150 It is in fact the grain, which had not been able to grow properly; therefore it is
separated from the complete wheat grains.
151 Hope for the reappearance from the declaration of prophethood till the martyrdom of
Imam Musa Kazim (a) in 183, which is a period of around 200 years.
152 Some persons were such that they resorted to dishonesty with Ahle Bayt (a) and
distorted the Islamic laws and this became the reason of oppression on the- believers
and Imams (a) as a result of which the Islamic law was publicized widely all over the
lands. On the basis of this the evil enemies were exposed and their enmity to Ahle Bayt
(a) became known to all. Like the tyrant rulers of Bani Abbas and Bani Umayyah, who
through oppression, usurped the rulership from the Imams of Ahle Bayt (a) and in this
way they unwillingly helped in the propagation of Shiaism.
153 But in many versions: 'Woe be on you' is mentioned, which also means the same
thing.
154 Muhammad bin Faraj was a companion of Imam Hadi (a) and in this report also he
has asked about Abul Ali Hasan bin Rashid, who was a companion of Imam Jawad (a)
and this question and answer occurred after the death of Ibne Rashid. Hence the
pronoun of 'written to' applies to Imam Hadi (a). Refer Mojam Rijalul Hadith,
Ayatullah Khoei, Vol. 17, Pg. 2-131
155 In tradition· no, 247 it came in ~he communication of the Imam that as for
Muhammad bin Uthman, the Almighty Allah is pleased with him and his father, he was
reliable in our view, and his statement was our statement.
156 Tradition no. 209 is same with minor differences.
157 This report is one of the miracles of Abu Ja'far, which shows his lofty status, may
the Almighty Allah be merciful on him.
t5s It is possible that it denotes the narrator of the previous report, especially Afml
Abbas Ahmad bin Ali bin Nuh, who is more prominent than others and in the same way
it is possible for him to be Ibne Hashir since the author of Mojam Rijalul Hadith in
Vol. 11, Pg. 283 has written that he has narrated from Ali bin Bilal bin Muawiyah bin
Mahlabi.
And Ali bin Bilal bin Muawiyah bin Mahlabi is a reliable scholar and narrator of
Notes .JU.l
1s9 Other similar reports are mentioned in this book and also in other books like
bin Ruh were more proximate; but in spite of that Abu Ja'far transferred the special
deputyship to him. This was in sensitive circumstances and the regime of that time was
in pursuit of the Imam and his special deputies; at the same time all activities of the
deputies were closely monitored. Therefore they used to be very precautious about it.
The exigencies of Shia society demanded that Abu Ja'far Muhammad bin Uthman
should declare that Husain bin Ruh does not have any contacts at all so that persons
who were presently unable to gauge the sensitivity of the circumstances should not pay
attention to Husain bin Ruh. On the basis of this it was fitting for deputyship and on
one side their acceptance of this without any protest showed that among the special
companions, Husain bin Ruh was already known as the next special deputy.
160 This matter is concerned with the time of Muqtadar Abbasi when the family of Furat
were in charge of ministries, therefore they accorded respect to Husain bin Rauh, but
later when the circumstances of Shia changed, even Husain bin Rauh had to remain in
the prison of Muqtadar Abbasi for a period, the details of which may be referred to in
books.
161 The Late Allamah Majlisi has said that the Arabic letter of 'Saad' (S') was the
attribute of one whose help was promised and on the basis of dissimulation, his name
was not mentioned.
162 The word of Khatan is used in the meaning of son-in-law, father of wife, father-in-
law and brother-in-law; therefore it is very much possible that Ali Ibne ·Muhammad
Ibne Husain Ibne Malik could be the father or brother of his wife or his son-in-law;
although it is mostly used for son-in-law.
163 The addressed one in this statement is the emissary of the Imam, Husain bin Rauh,
and if the Imam is addressed in it, it is due to dissimulation.
164 If the followers remove the prayer leader from the Mihrab, this act will make the
prayer invalid, the place of the Imam can be taken and prayers can be completed with
others.
16s This question has not been replied perhaps because it required no reply; because the
questioner is not of level to understand it. In this way, the Imam has foJlowed the
practice of the Prophet and his ancestors. Moreover it is mentioned . in traditional
reports that it is not obligatory to reply to all questions, because it might not be in the
interest of the questioner. The late Kulaini has narrated from Muhammad bin Washa
that he said: "I asked Reza (a) and said to him: 'May I be made your ransom! (What
about) So question the people of Remembrance, if you do not know?' He said: 'We are
the People of Remembrance, and we are the ones who must be questioned.' I said: 'So
you are the ones who must be questioned, and we are the ones who must question
you?' He said: 'Yes.' I said: 'Is it your duty to answer us?' He said: 'No. It is up to us;
if we wish, we shall do (it), and if we wish, we may not do (it). But have you not heard
the words of Allah, the Blessed, the Sublime: This is Our gift, bestow or withhold
without reckoning ... (Surah Saad 38:39)."' [Al-Kafi, Vol. 1, Pg. 210, Chapter of the
People of Remembrance, Tradition 3]
166 Letter from Muhammad bin Abdullah Himyari addressed to the emissary of the
Imam, Husain bin Rauh, but the reply is from Imam Zamana (a) issued through Husain

562 The Book of Occultation
bin Rauh.
167 Hadid is a very hard gemstone, which Arabs called as Hadidi (Hadid means iron),
because of its black color and hardness. Finger ring is made of Hadid.
168 The style of the replies that the Imam has compared it to the act of righteous perhaps
denotes Ahle Bayt (a) as their act is proof and evidence, but the Imam has not
mentioned more than this by way of precaution.
169 It is a place between Mecca arid Medina and is one of the two Miqats from where
the pilgrims tie the pilgrim garb (Ihram). It is around 100 kms from Mecca. It is called
Wadi Aqiq, it is Miqat for the people of Iraq and the first place in the direction of Iraq
is named as Maslakh and in the middle of it is Umrah and its last part is known as Zaat-
e-Arq, Shia tie up the Ihram from Maslkah and Ahle Sunnat from Zaat-e-Arq and
because of Taqayyah tying of the Ihram is delayed till here.
170 In another version, instead of Sayyid, Sayyida is mentioned and it denotes the
mother of Mutawakkil Abbaside.
171 Siddiq (truthful) and Faruq (discriminator) are the two distinctive qualities of Ali (a)
which Ahle Sunnat have attributed ta Abu Bakr and Umar respectively, whereas
according to clear statements of the Holy Prophet (s) they are in favor of Imam Ali (a);
but the word of successor clarifies that Imam Ali (a) is the real successor of the
Prophet.
1n From the turmoil in the society about Husain bin Rauh regarding this matter we can
well understand that his proximate one never gave up dissimulation lest the blood of
the Shia is shed as a result of it.
173 Abu Tahir Bilal is Muhammad bin Ali bin Bilal, who was mentioned in the account
of the representatives. Two points are noteworthy in the report: A) The saying of
Husain bin Rauh that he is a representative of the Imam shows his status in view of
Husain bin Rauh. B) Another point is the sentence: 'the period' hints that he deviated
later and claimed deputyship of the Imam and usurped the funds of the Imam in his
possession and did not accept the second deputy of the Imam, Muhammad bin Uthman
and claimed that he was himself the deputy of the Imam. This made him liable to the
curse of the Imam and an epistle came in his condemnation. This matter can be further
studied in Mojam Rijalul Hadith of Ayatullah Khoei, Vol. 16, Pg. 309.
174 From this report and the previous report it is seen that Husain bin Rauh, in addition
to the dangers related to his post also had to confront the false claimants of deputyship;
that is why he had to maintain dissimulation and absolute secrecy about the location of
Imam Zamana (a) and indeed the period of his deputyship was much harsher and full of
perils than the periods of other deputies.
175 The respected author has mentioned her name as Saqil, but some others have proved
that the name of Saiqal is more reliable, but both are from the same root word and it S-
Q-L that is shining. Saqil is in the mi~aning of something that has been polished
therefore she is called as Saqil, but it is mentioned in some traditions that she is Saiqal
as in the meaning of cleaned, because Na1jis (a) due to the pregnancy was in all aspects
·clean and the birth of her child became the cause of the cleaning of all the filth of the
world and would be so in future also.
116 In some versions, it is mentioned: Soon individuals will come to my Shia and claim
to have seen me.
177 This report proves that after Saymoori, no one will be a special -deputy of the Imam
and all who claim to visit the Imam and maintain contacts with him and get orders from
Notes 563
him or that they have be~n appointed to do his work or that they invite people to follow
them as the special deputy of the Imam are definitely liars. So this does not denote
casually meeting the Imam as many sincere scholars have seen or met him as
, mentioned in previous chapters.
178 If we see these reports with the intention of gaining lessons from them, we would
realize that even the closest companions of Ahle Bayt (a) turned into their deadly
enemies because they misguided the people with regard to Wilayat and what a
shameful act they committed that one is shameful to even write about it. There is no
doubt that it was only due to their following of base desires that they became eligible
of the curse of Ahle Bayt (a) . And it is our duty not to follow every Tom, Dick or
Harry.
179 The text of this epistle is mentioned in Tradition 344.
180 Zahiriya are followers of Dawood Ibne Ali Isfahani and they are called as Zahir and
the Zahiriya sect is attributed to him. It is so because they acted only on the apparent
meaning of Quran and Sunnah.
181 Surah Hijr 15:30-31
182 Surah Araaf 7: 16
183 Ahle Zahir are the followers of Dawood bin Ali Isfahani who are known as Zahiris
and the Zahiriya sect .is related to this person, because he only paid attention to the
Zahir (apparent aspect) of Quran and traditions.
184 Hululiya believe that Muhammad and Ali (a) have neither been born nor anyone is
born from them, on the contrary the Almighty Allah has reincarnated in them.
According to Shia belief, they are polytheists (Mushrik) and impure (Najis) .
185 [Ibne Abi Azaqir] This sentence is mentioned in the report of Ibne Dawood.
1 86 As was seen by the respected readers, the ' Late Shaykh has narrated an epistle,
which has reached him through four channels md the reporters of that epistle are as
follows:
1- Abu Muhammad Harun Ibne Musa 2- Ibne Dawood 3- Ahmad Ibne Zaka 4.
Muhammad Ibne Husain Ibne Ja'far Ibne Ismail Ibne Salih Samiri.
Each of these reports is according to this copy and the great discrepancy, which exists
between the texts is -because of excessive multiplication and not because of
forgetfulness of reporters, which has become included in the text of the epistle. But if
the discord through which the meaning and connotation does not change does not cause
any harm to the report that it should be considered as weak. Therefore such disparities
in traditions are not harmful and on the other hand, because of the imprisonment of
Husain Ibne Rauh it was not possible to show that report to him and get it corrected,
whereas all have quoted from Ibne Himam, but as was mentioned before, because this
epistle is very important, it was propagated and copied everywhere in excess and
re~che~ to. the peo~le. But af~er eliminating all these textual differences, there are many
po.mts m it on .wluch there is consensus of all. Regarding which the Shaykh himself
said that there is consensus on this and despite so many differences it can be narrated
and it is as follows:
"Muhammad Ibne Ali known as Shalmaghani has abandoned and deserted Islam. He
has blasphemed the religion of Allah and has made claims that amount to disbelief and
denial of t?e Creator. He.h?s weaved lies and falsehood. He has spoken dishonestly and
has committ.ed a .grave sm1ster act. Those who associate with God are liars; they have
trodden far m misguidance and have sustained a palpable loss. We have turned away
'' ,•

564 The Book of Occultation
with repulsion from this person to Allah, the High, and to His Messenger and
household, unto them be the blessings of Allah and His peace, mercy and grace. We
have, in public and private, in secrecy and in open; and in every time and condition,
beseeched continuous damnations of God for him and for anyone who follows him, ·
pledges allegiance to him, or hears this word of ours and remains steadfast in his
devotion to him. Let them know that we shun him and stay away from him. [We curse
him] He is like Shari, Numairi, Hilali, Bilali and others. The practice of Allah, the
Mighty and the High is that He accepts our supplication or curse. The practice of the
Almighty Allah with this, prior to this and after this, is beautiful to us. In Him we have
trust, from Him we seek help, and He is sufficient for us in all of our affairs, and He is
the best caretaker."
In this epistle, the following four names are mentioned:
1- Regarding Sharii traditional reports has passed in 366/1/
2- Numairi: Muhammad Ibne Nusair Numairi,.who was mentioned in 367/1/
3- Hilali: Ahmad Ibne Hilal Karkhi was mentioned in the chains of reporters of
traditional report no. 107 and also as Ahmad Ibne Hilal Abartani in 371/6.
4- Bilali: Abu Tahir Muhammad Ibne Ali Ibne Bilal was mentioned in traditional report
no. 372/7.
187 Makhmasa is a heretical ·(extremist) sect and their belief is based on two theories:
One is that the five persons: Salman, Abu Zar, Miqdad, Ammar and Amr bin Umayyah
Zamri are holy personalities, who have been appointed as agents by the Almighty Allah
to act as His representatives in controlling the universe. Salman is their leader.
According to another view, they believe that Divine Being has incarnated into the
Folks of Blanket. In any case, they have gone out of the pale of Shia Twelver faith and
have become apostates and heretics.
188 Gharim denotes Imam (a). It is a confidential title of the Imam Zamana (a).
189 Shaykh Saduq in Kamaluddin on page 327 has mentioned a similar tradition from
Muhammad bin Muslim from Imam Muhammad Baqir (a).
190 The age of Prophet Nuh (a) is mentioned in Kamaluddin, Chapter 46, tradition no, 1.
The late Shaykh has also explained this in the beginning of the discussion about long
lived persons.
191 The story of the marriage of Prophet Yusuf (a) and Zulaikha is mentioned by
historians like Tabari in Tarikh and Tafsir, Masudi in Murujuz Zahab, Ibne Athir in
Kamil and Ibne Kathir in Qasas Anbiya.
192 The owner of the donkey is Prophet Uzair (a). He was a Prophet and his story is
mentioned in Surah Baqarah 2:259.
193 It is an allusion that people would be absolutely bewildered and confused about the
Imam.
194 Fuzail bin Yasar was a respected companion of Imam Muhammad Baqir and Imam
Ja'far Sadiq (a) and traditions have been recorded in his praise. Shaykh Saduq on page
132 has quoted from Mashikha Faqih that Rabai bin Abdullah has narrated from one
who gave the funeral bath of Fuzail that he said: When I gave the funeral bath to
Fuzail, his hand preceded mine and covered his private parts. Seeing this I came to
Imam Sadiq (a) and asked him about it. Imam (a) said: May Allah have mercy on
Fuzail bin Yasar, he was from us Ahle Bayt (a). Refer Mojam Rijalul Hadith, Ayatullah
Khoei, Vol. 16, Pg. 362-368.
l'IUlt::S
1 95 Abu Basir is a prominent narrator of Shia, who has narrated only from the Holy
Imams (a). He was a companion of Imam Muhammad Baqir and Imam Ja'far Sadiq (a).
This report could have been narrated from both the Imams.
1 96 Name of Abi Hamza was Thabit bin Dinar; he was a companion of Imam Sajjad and
Imam Baqir (a) and lived till the time of Imam Sadiq (a).
197 It is a hint at free-will and destination, definite and indefinite.
1 98 This report has been repeated and previously it was mentioned at Tradition 413.
199 Everything is known to Almighty Allah, whether it be His self or his hidden
wisdom.
200 Abu· Khadija is Salim bin Mukarram, whose agnomen (Kunniyat) was Abu Salam,
which Imam Sadiq (a) had chosen for him. He was a reliable companion of the Imam
Sadiq and Imam Kazim (a). Refer Mojam Rijalul Hadith, Vol. 8, Pg. 22 and Pg. 27.
201 Umaira or Umrah binte Nufail is among the companions of Imam Ali (a). Mojam
Rijalul Hadith, Vol. 23, Pg. 196.
202 It is possible that it is an allusion for every deadly disease, which threatens
humanity; like plague, epidemic, even AIDS etc.
20s Surah Hud 11: 18
204 Su.rah Najm 53:57
20s Extract from Surah Taubah 9:14
201; Jabiya is a village situated in the Jaulan Province and it is under the control of Jews
today. There is a hilly area called as Jabiya Jula.
207 It implies Europeans or probably Jewish Zionism.
205 Ramla is a town of Palestine situated near Baitul Maqdas and is today under the
control of Zionism.
209 As-hab in dictionary is used in the meaning of a red camel or a white camel having a
shade of red; in the same way, As-hab is also a water spring situated between Basra and
Bahrain and is also used in the sense of the enemy. Therefore, Romans and Europeans
have also been referred to as As-hab due to the color of their skin and due to their
enmity to Islam. Abqa according to the dictionary means piebald; that is everything,
which is black and white, especially a crow which is a mixture of black and white; it
also implies a dirty person, a leper or a nasty tempered person and everyone who wears
multi colored patched garments is also known as Abqa. Abqa and As-hab are two
opponents of Sufyani; Sufyani would defeat them and there will be severe battle
between them and Sufyani at the borders of Syria, Iraq and Turkey. In some traditional
reports; for example in Biharul Anwar, Vol. 51, Pg. 70 one and the same person is
referred to as As-hab and Abqa; but on the basis of other reports they are two different
persons. Therefore in Yaumul Khalas, Vol. 2, Pg. 993, the Shia are ordered not to be
influenced by the propaganda of As-hab and Abqa and in the same way they must also
not be influenced by Sufyani and they may not support anyone. (Extract from Maood
Nama, Pg. 56 and 107)
210 One whose name begins with the Arabic alphabet of 'Ain' (A') and it is that the
beginning and the end of the kingdom is from him. That its beginning will be the
kingdom of Abbasides and its end· is the Caliphate of Abdullah in such a way that the
first Caliph of them was Abul Abbas Abdullah bin Muhammad bin Ali bin Abdullah
bin Abbas and the last was Abdullah Mustansir.
211 With attention to the native place of Auf Salmi, which is Tikrit, it should be
 567

· 226 Reports about the period of rulership of Imam Mahdi (a) are in large numbers and
The Book of Occultation
566
mentioned that Tikrit is located in Iraq between Baghdad and Mosul. It can be said that
it is possible that Jazira, which is mentioned in some reports, is an area of .Khavar·
Miyana that is Arab lands in the PErsian Gulf, -Iraq and even J~rdan, Palestme and
Lebanon, which have the Persian Gu ff and ~ea of Oman on one side, Red Sea on one
side and the Mediterranean sea on the other side.
212 Shuaib bin Salih was a young man of wheat complexion, emaciated. appearance and
with thin facial hair. He was a pious and religious person and was m charge of the
administration and worked under Sayyid Khorasani. He will hand over the standard o:f
wit? many diffe:ence~: S?me imply the whole duration of rulership and some imply the
penod of founding his kingdom and some talk of the ordinary reckoning of years and
months. In any case the actual knowledge of this duration is unknown to us. It is also
possible that seven years imply seven periods, whose duration is unknown to us and
Allah knows best.
22'. The four Masjids are: Masjidul Haraam, Masjidun Nabi, Masjid Aqsa and Masjid
Kufa, whose foundations would be laid by the Imam.
228 During th~ time of Prophet Musa (a) such canopies were constructed to hold prayers
and perha~.s it denotes that the Imam would remove all embellishments and extra things
from Mas11ds and not that he would make all Masjids in shape of tents. Therefore this
word is a simile.
229 Perhaps Mawali is for non-Arabs who settled in Arab lands.
I

Islam to Imam Mahdi (a). But in most traditional reports. he is a nati~e of ~ayy, t~oug.h 230 Rameela is a stage between Basra and Mecca; a village of the same name exists in

it is possible that the Imam has mentioned his native place ~or con~irmat10n as. m this Bahrain and Baitul Maqdas as well. Marginal rlotes of Ghaibat, Mausisa Marif
way both statements would be right, because both places m relat10n to Medma are Islamiya, Pg. 275.
situated to the north-east. It is necessary to mention that the names are alluded to for 231 It is possible that Kabul Shah denotes Kabul of Afghanistan, which has not seen

security and to ensure peace, so that the divine promise is fulfilled. . peace since many years and it is another country under unlawful occupation of
213 It is a tree called Qatad, which grows in the desert and it has a lot of needle-like
Americans. It is a place of refuge and advent of the Imam, which would get peace and
thorns and it is very difficult to prune it. Among Arabs, the rubbing of a Qatad plant by security through him.
232 This report needs much explanation, because the other reports like tradition 499 are
· hand is used as a simile for a very difficult task.
214 It is a simile that his life would be extremely simple, without any luxuries.
apparently opposed to it; on the basis of this it can be said that possibly this report is
like the infidel Arabs, who under the influence of ignorance, refused to accept the
21s That is the apparent Imam will pass away and the hidden Imam is also not seen.
truth, and Allah knows best. ·
216 Companions of Barazeen are the mounted men of Barazeen. Ba~azeen is the plural
233 Allamah Majlisi has mentioned under the explanation of this tradition that
of Barzun, which means a horse used to carry heavy loads. Turkish horses are also
called as such and it is possible that the mounted men would be the Turks. apparently Muntasir implies Imam Husain (a) and Saffah implies Amirul Momineen
211 It is a huge area located around Damascus. It would be one of the places of the (a). And in the book of Muntakhibul Anwar, (Ali bin Abdul Karim Neeli Najafi), Pg.
advent of Sufyani. Maoodnama, Pg. 275. 202, the same traditional report is mentioned with the difference that Imam (a), after
21s Bani Abbas was destroyed by Hulagu Khan, who l~unched an attac~ from Khorasan, this, .s~id : A~d he is H~s~in, who would revenge his blood and that of his companions;
just as the foundation of Bani Abbas regime was laid by Abu Muslim who had also and it 1s not m contradiction of the statement that Imam Mahdi (a) would seek revenge
come from Khorasan. Mahdi Maood, Vol. 2, Pg. 45; of the blood of Imam Husain (a), because it is possible that the revenger Muntasir is the
seeker of. truth and the kingdom of truth is Abu Abdullah (a) and this meaning is
219 It is the complexion of Europeans.
220 Regarding these three persons, complete explanation is mentioned in tradition no.
P.erfectly m accordance to the main theme of the report as he would demand all the
nghts u.surped from him including Wilayat and he is knowledgeable of all and his
431 . ' compamons would also accompany him like the companions of Amirul Momineen (a).
221 It is an area in Shaam near Damascus and the tomb of Prophet Byas (a) is .located
So the matter is regarding his kingdom.
there. (Mahdi Maood, Vol. 2, Pg. 45) and Kalab is also a town at the end of Beirut and
Saida. . ·
222 I-lira is a town at a distance of one Parasang (6.24 kms) from Kufa and during
Sasanid rule it was ruled by Iranian kings and they were the foremost rulers .of Iran;
who were overthrown by Khusro Parvez. Afterwards I-lira came under the control of
Muslims, but due to the premier position of Kufa, it developed further and was
subsequently destroyed. .
223 Qurqisiya is to the north of Syria; it is the location of two nvers: Khabur and

Euphrates. . . . .
224 Qays denotes west and it is to the north of Africa and it 1s ment10ned m othe: :eports
as well that Qays denotes an Egyptian tribe that would be defeated by Sufyam m face
to face confrontation. (Quoted from Maoodnama).
225 Allamah Majlisi has said under the explanation of this report that the des~ent of
divine chastisement for the sake of completion of argument w~uld become obl~gatory ' ,.,
on them. On the basis of this, no one from the heavens would seek intercession for
them from Almighty Allah and no will help them on the face of the earth as well.