Chapter 7: Incidents Of Those Who Met The Imam During Major Occultation
These are anecdotes of some people, who had the honour of meeting the Holy Imam (‘a) during the period of the Major Occultation; whether they recognized the Imam during that time or they realized only after the Imam departed from them. The conclusion they reached through definite contexts was that it was the Imam himself and they became aware of the miracle of the Imam in wakefulness or sleep or through some other proof. All these incidents prove the general aim of this chapter; even those incidents in which Imam (‘a) was seen in dream.
In later glance it seems that seeing the Imam in dream does not prove the present survival and life, like other miracles after the passing away of the other Imams (‘a), but in this instance seeing of miracles from His Eminence does not separate from the survival of that holy being, as there will not be anyone among the Muslims who can admit that Imam Hasan al-’Askari (‘a) had a son, who obtained the position of Imamate and excellence and then he passed away.
As we know that the deniers and enemies of the Imamiyah are deniers of the actual existence of the son of Imam Hasan al-’Askari (‘a); or they say that he died at a young age, except for Samnani, who says that His Eminence was the Qutb for ninety years and then he passed away.
We, praise be to Allah, proved his falsehood, on the contrary possibility of mistake in the actual name, which he said and he himself confessed it is rejected by both the sects and on the whole this rare and weak statement is not worth quoting among the statements of Muslims and anyone from the Muslims, who admits to the existence of His Eminence, having a respectable position, he accepts the survival of His Eminence.
If in this book, we do not have the basis for exploring the circumstances of His Eminence and from this aspect we shall not mention all the miracles and all those who were honoured by meeting the Imam during minor occultation, but we shall only mention their names and move on the actual topic.
Report Of Shaykh as-Saduq Regarding Those Who Met Imam al-Mahdi (‘aj)
We begin with the report, which Shaykh as-Saduq has mentioned in Kamal ad-Din1 having the names of all those who met the Imam and after that we will add the other names, which we have found.
Shaykh as-Saduq has quoted in Kamal ad-Din from Muhammad Abu ‘Abd Allah Kufi that he mentioned the names of those who were familiar with the miracles of the Master of the Age (‘a) and who have met the Imam. They were as follows:
“Among the representatives were:
Al-Amari and his son, Hajiz, Bilali and Attar from Baghdad.
From Kufa, Al-Asimi.
From Ahwaz, Muslim Ibn Ibrahim Ibn Mahziyar.
From Qom, Ahmad Ibn Ishaq. From Hamadan, Muhammad Ibn Salih.
From Rayy, Bassami, that is he himself - From Azerbaijan, Qasim Ibn Alaa.
From Nishapur, Muhammad Ibn Shazan.
Among the non-representatives were:
From Baghdad, Abu al-Qasim Ibn Abi Hulais, Abu ‘Abd Allah Kindi, Abi ‘Abd Allah Juniadi, Harun Qazzaz, Neeli, Abu al-Qasim Ibn Dubais, Abi ‘Abd Allah Ibn Furookh, Masroor Tabbakh, slave of Abu al-Hasan (‘a), Ahmad and Muhammad, sons of al-Hasan, Ishaq al-Katib from Bani Naubakht, Sahib al-Nawa and Sahib al-Surratil Makhtooma.
From Hamadan was Muhammad Ibn Kashmard, Ja’far Ibn Hamadan and Muhammad Ibn Harun Ibn Imran.
From Dainawar was Hasan Ibn Harun, Ahmad Ibn Ukhiyya and Abu al-Hasan.
From Isfahan, Ibn Bazshala.
From Saimara, Zaidan.
From Qom, Hasan Ibn Nasr, Muhammad Ibn Muhammad, Ali Ibn Muhammad Ibn Ishaq and his father and Hasan Ibn Yaqoob.
From the people of Rayy were: Qasim Ibn Musa and his son, Abu Muhammad Ibn Harun, Sahib al-Hisaar, Ali Ibn Muhammad, Muhammad Ibn Muhammad Kulaini and Abu Ja’far Rafa.
From Qazwin, Murdas and Ali Ibn Ahmad.
From Faqtar, two persons. From the city of Roza, Ibn Khal.
From Faris, al-Mahrooj.
From Merv, owner of a thousand dinars, owner of money and the white letter, and Abu Saabit.
From Nishapur, Muhammad Ibn Shuaib Ibn Salih.
From Yemen, Fadl Ibn Yazeed, al-Hasan and his son, Ja’fari, Ibn Ajami and Shamshati.
From Misr, father of two newborns, owner of wealth in Mecca and Abu Rajaa.
From Nasibeen, Abu Muhammad Ibn al-Wajna And from Ahwaz, al-Khaseebi.”
The author says: It implies Amari, who was in fact famous as Abu Amr ‘Uthman Ibn Saeed Amari Asadi al-’Askari Samman (oil trader). He was the representative of Imam Hasan al-’Askari (‘a) and the first special deputy of Imam Az-Zaman (‘aj) and his son, Abu Ja’far Muhammad Ibn ‘Uthman Amari.
It is apparent from Rijal Kashi and Rijal Shaykh At-Tusi that Amari implies, the representative Hafas Ibn Amr, who was famous as Jamaal and his son was Muhammad.
It is possible that these two persons are other than those two. It is unlikely to be a wrong possibility, which has come in the copies of those two books and research in science of Rijal. That which is apparent is that he did not mention them because he did not live till their time; as this Asadi is one from whom Ahmad Ibn Muhammad Ibn ‘Isa has narrated.
In brief, the other points mentioned in that report are as follows:
Shaykh Abu al-Qasim, Husayn Ibn Rauh Naubakhti Tamimi; Abu al-Hasan, Ali Ibn Muhammad Saymoori; Hakima, daughter of Abu Ja’far Imam Muhammad at-Taqi (‘a); Nasim, servant of Abu Muhammad (‘a); Abu Nasr Tarif, servant of the Imam; Kamil Ibn Ibrahim Madani; Badr, the aged wet nurse, Ahmad Ibn Bilal Ibn Dawood Katib Aami (general scribe); Mariya, maidservant of the Imam; slave girl of Abu Ali Khizrani; Abu Ghanim, servant of the Imam; some of the companions; Abu Harun; Muawiyah Ibn Hakim; Muhammad Ibn Ayyub Ibn Nuh; Umar Ahwazi; a man from Faras; Muhammad Ibn Ismail Ibn Musa Ibn Ja’far (‘a); Abu Ali Mutahhar; Ibrahim Ibn Abda Nishapuri; his maid; Rashiq Madarani and two men with him; Abu ‘Abd Allah Ibn Salih; Abu Ali Ahmad Ibn Ibrahim Ibn Idris; Ja’far Ibn Ali Hadi (‘a); a man from Jalawara; Abu al-Husayn Muhammad Ibn Muhammad Ibn Khalaf; Yaqub Ibn Manfus; Abu Saeed Ghanim Hindi; Muhammad Ibn Shazan Kabuli; ‘Abd Allah Suri; Hajj Hamadani; Saad Ibn ‘Abd Allah al-Qummi Ashari; Ibrahim Ibn Muhammad Ibn Faras Nishapuri; Ali Ibn Ibrahim Ibn Mahziyar as Shaykh as-Saduq has narrated; but in the view of this humble author, there is mistake in the name and the incident of Ali is sometimes attributed to him and sometimes to Ibrahim and they narrate two incidents and apparently it was only a single incident, Allah knows best. And Sulaiman Ibn Abu Naeem; Abu Noaim Ansari Zaidi Harandi; Abu Ali Muhammad Ibn Ahmad Mahmudi; Allan Kulaini; Abu al-Haitham Dinari2; Abu Ja’far Ahwal Hamadani; Muhammad Ibn Abu al-Qasim Alawi Aqiqi; with thirty people in Masjid al-Haraam; grandfather of Abu al-Wajna; Abu al-Adyan, servant of Imam Hasan al-’Askari (‘a); Abu al-Hasan Muhammad Ibn Ja’far Himyari and some people from Qom; Ibrahim Ibn Muhammad Ibn Ahmad Ansari; Muhammad Ibn ‘Abd Allah al-Qummi; Yusuf Ibn Ahmad Ja’fari’ Ahmad Ibn ‘Abd Allah Hashimi Abbasi; Ibrahim Ibn Muhammad Tabrizi Baasi; and nine persons; has Ibn ‘Abd Allah Tamimi Rindi Zuhri; Abu Sahal Ismail Ibn Ali Naubakhti; Aqeed, the Nubian slave, servant of Imam Muhammad at-Taqi (‘a), who brought up Imam Hasan al-’Askari (‘a); Yaqub Ibn Yusuf Zarrab Ghassani or Isfahani, narrator of the great and ancient Salawat, servant of Imam Hasan al-’Askari (‘a) and he lived in Mecca. Muhammad Ibn Hasan Ibn Abd al-Hamid; Badr or Yazeed; slave of Ahmad Ibn Hasan Madarani; Abu al-Hasan Amari, brother of Muhammad Ibn ‘Uthman, the second deputy; ‘Abd Allah Sufyani; Abu al-Hasan Hasani; Muhammad Ibn Abbas Qasri; Abu al-Hasan Ali Ibn Hasan Yamani; two Egyptian men, each of whom prayed for a child; Ahwazi worshipper and keeper of nightly vigils, Umm Kulthum, daughter of Abu Ja’far Muhammad Ibn ‘Uthman Amari; messenger of al-Qummi; Sinan Musali; Ahmad Ibn Hasan Ibn Ahmad Katib; Husayn Ibn Ali Ibn Muhammad, alias Ibn Baghdadi; Muhammad Ibn Hasan Sairafi; cloth merchant from Qom; Ja’far Ibn Ahmad; Hasan Ibn Wataa Saidalani; representative of that time in Wasit; Ahmad Ibn Abi Rauh; Abu al-Hasan Khizr Ibn Muhammad; Abu Ja’far Muhammad Ibn Ahmad; old woman from Dainawar; Hasan Ibn Husayn Asbaababadi; man from Astarabadi; Muhammad Ibn Husayn Katib Mervi; a person from Madayan and his friend; Ali Ibn Husayn Ibn Musa Ibn Babawayh al-Qummi, father of Shaykh as-Saduq and Abu Muhammad Dalaji; Abu Ghalib Ahmad Ibn Muhammad Ibn Sulaiman Zurari; Husayn Ibn Hamadan Nasiruddaula; Ahmad Ibn Surah; Muhammad Ibn Hasan Ibn Ubaidullah Tamimi; Abu Tahir Ali Ibn Yahya Zurari3; Ahmad Ibn Ibrahim Ibn Muqallad; Muhammad Ibn Ali Aswad Dawoodi; Afif, who carried the Haram of the Imam from Medina to Samarrah; Abu Muhammad Ath-Thumali; Muhammad Ibn Ahmad; a man for whom an epistle arrived in Akbara; Alian; Hasan Ibn Ja’far Qazwini; man from Fanimi; Abu al-Qasim Jalisi; Nasr Ibn Sabah; Ahmad Ibn Muhammad Sarraj Dainawari; Abu al-Abbas, alias Ustad - perhaps Ahmad, nephew of Hasan Ibn Harun, who was mentioned in the report of Asadi; Muhammad Ibn Ahmad Ibn Ja’far Qattan Wakil; Husayn Ibn Muhammad Ashari; Muhammad Ibn Ja’far Wakil; a man from Aabi2; Abu Talib, servant of the Egyptian; Mirdas Ibn Ali; native of Rabadh; Hamid; Abu al-Hasan Ibn Kathir Naubakhti; Muhammad Ibn Ali Shalmaghani; friend of Abu Ghalib Zurari; Ibn Raees; Harun Ibn Musa Furat; Muhammad Ibn Yazdad; Abu Ali Needi; Ja’far Ibn Amr; Ibrahim Ibn Muhammad Ibn Faraj Zohaji; Abu Muhammad Sarvi; Ghizal or Zalal maid of Musa Ibn ‘Isa Hashimi; old lady who possessed the pebbles; Abu al-Hasan Ahmad Ibn Muhammad Ibn Jabir Balazari from Ahl al-Sunna scholars, author of Tarikh al-Ashraaf; Abu Tayyib, Ahmad Ibn Muhammad Ibn Batta; Ahmad Ibn Hasan Ibn Abu Salih Khujandi; son of the sister of Abu Bakr Ibn Naqqali Attar Sufi, who met the Imam in Iskandaria.
In Tarikh Qom, it is narrated from Muhammad Ibn Ali Majilaway through correct chains of narrators from Muhammad Ibn ‘Uthman Amari that he said: Abu Muhammad Hasan Ibn Ali (‘a) acquainted us, forty persons, with his newborn son, His Eminence, al-Mahdi, while we were present at his house.
He said: ‘This son of mine is my Imam and Caliph for you after me. Obey him and after me do not become disunited in your religion, that you be destroyed. But you should know that, after this day, you will not see him.’
Muhammad Ibn ‘Uthman said: We left his place and after only a few days, he [Imam al-’Askari (‘a)] passed away.”
These people were those, who met Imam (‘a) or were aware of the miracle of the Imam and some of them were blessed in both ways. Perhaps most of them were in the latter category. Their incidents are, by the praise to Allah, mentioned in books of scholar through different chains of narrators as every fair individual is aware of their existence and the rank of piety, excellence, trustworthiness and their precaution should be considered. On the contrary, some of them are well-known for truthfulness, honesty and knowledge among Ahl al-Sunna people.
No doubt should be entertained about realizing the wide narration (تواتر) of meaning and the performance of miracle from His Eminence and absence of possibility of the falsehood of all the incidents; even though in each of them there is a possibility. In the same way, it is proved in every way that miracles were performed by the holy ancestors of His Eminence, on the contrary, what will be mentioned in this chapter from the miracles of His Eminence is sufficient and many of them are absolutely reliable in their authorities and by thinking upon them with truth there will be no need to refer to the previous miracles and ancient books.
But conveying these incidents and miracles in this place to the extent of certainty and there not remaining any doubt in the heart; in such a way that the existence of His Eminence is realized among the people, is on the whole needful of minute research about the account of the authors of books from whom we have taken some of the incidents and circumstances of those who have narrated from them directly or through an intermediary, who are mostly scholars and religious persons and the least concession, which we can allow for them, is to accept their truthfulness and honesty, which we will not narrate even though we have heard it from everyone.
On the contrary, Allah forbid, from the aspect of truthfulness and honesty in narrating all are partners and many of them are having lofty stations and evident miraculous feats and since the persons themselves or those, who met them during their lifetimes, knowing their conditions; if Allah forbid someone is having any doubt in his heart or those who are ignorant of religion, according to the duty obligatory on him that in case of suspicion, which by help of Allah, with a little movement, the existence of that holy being will become clear for him like the sun under the clouds and he knows and sees and all the intelligent and aware people harkens to the call of the distressed when there is exigency and saves them from dangers.
Whatever he wants is under the power of his divinely gifted power and is available in the treasure of his command and that which does not reach is due to our unworthiness as we have kept away from the bounties spread by the Almighty Allah for His servants and like hungry dogs the beggar of Canaan ran into the house of the enemies for a piece of bread.4
Hence, those who were satisfied for the transfer of that heavenly table with every stingy and lowly person entered the implication of the verse:
فَذَرْهُمْ فِي غَمْرَتِهِمْ حَتَّىٰ حِينٍ
“Therefore, leave them in their overwhelming ignorance till a time”(23:54).
Types Of Incidents Of Meeting The Imam
We should know that there are two kinds of incidents of meeting the Imam:
First: Incident in which is present former context or similarity or that the character of that incident is Imam al-’Asr (‘aj), which is the actual aim of quoting that incident.
Second: The incident is not the actual context of this; on the contrary it includes those who are lost in deserts. For example, a person was in distress and he pleaded or did not plead, that someone should save him in an extraordinary manner. For example, incident numbers eight, thirty-six, forty-seven, fifty-eight, sixty-six, sixty-seven, seventy, seventy-six, ninety-four and two or three other incidents, which are almost same as these incidents. Sometimes it is doubted that the concerned person is Abdal or Awliya and not Imam Az-Zaman (‘aj) and the occurrence of miraculous acts and extraordinary deeds at the hands of other than Imams, are lawful and at all times all sects have narrated such things for their prominent personalities; but to mention them in this chapter would not be appropriate.
Firstly: We have followed our senior scholars, who have narrated incidents of those who had the honour of meeting the Imam during the period of the Major Occultation.
Secondly: In chapter two, if Allah wills, we proved that helping those, who are in distress and answering to the calls of help of the helpless is one of the functions of the Holy Imam (‘a).
Thirdly: Supposing that refuge giver is not that person, we will have to accept that it is one of his special agents and representatives. Thus, even if that distressed one had not seen the Imam he has seen one, whom the Holy Imam (‘a) had sent and this much is sufficient for our purpose.
Fourthly: Supposing we accept that he was not him also, it proves the rightfulness of Imamiyah faith, whether that person is definitely a Muslim; if he were not an Imamite, he considers the Imamiyah as disbelievers and regards their killing obligatory and he does not take Jizya from them Also, like People of the Book. Then how he can save such a person from dangers in an extraordinary way? And the whole discussion is regarding that promised one of Allah the Almighty. Now, we begin our discussion with the name of Allah.
Incident One: Foundation Of Masjid Jamkaran
The accomplished Shaykh Hasan Ibn Muhammad Ibn Hasan al-Qummi, a contemporary of Shaykh as-Saduq (r.a.) has reported in
Tarikh Qom5 quoting from the book of Monees al-Hazeen fi Ma’arifah al-Haqq wa Yaqeen6; by Shaykh Abu Ja’far Muhammad Ibn Babawayh al-Qummi as follows:
Chapter of the construction of Masjid Jamkaran at the instruction of Imam Muhammad al-Mahdi (‘aj):
The reason of construction of Masjid Jamkaran was that that Shaykh Afif Salih Hasan Ibn Muthla Jamkarani says:
It was the night of Tuesday, the seventeenth of the month of Ramadhan 293 A.H.7 - and I was asleep in my house. A part of the night had passed. Some people came to my door and woke me up saying: Get up, Sahib az-Zaman has summoned you. So, I arose at once and said: All right, I’ll be there immediately.
I picked up a shirt to put it on, but a voice came from inside the house: This is not your shirt. I put on another shirt; then reached for the Pajama; again, a voice came that it was not mine. So, I put it down and wore another. After that I started to search for the key, but a voice came: The door is already open. At last, I reached the door to find many elders standing there. I greeted them; they replied and then conveyed me to the location where the Masjid stands today.
At that place I decried a wooden platform covered by a very fine carpet. A mattress and pillows were Also, arranged on it and a young man of around thirty years was seated there. Before him was an elderly gentleman, reading from a book.
Around sixty persons, some dressed in white and some in green, were busy praying. I learnt that the young man was Hazrat Hujjat and the elderly gentleman was His Eminence, Khizr (‘a). When I reached them, His Eminence, Khizr (‘a) offered me a seat and Hazrat Hujjat addressed me by my name and said:
“Go to Hasan Muslim and tell him: You have put this land for your personal use since some years, and you try to cultivate crops on it, but we destroy them, in spite of that you do not desist. This year Also, you wanted to do the same. Now, you are not permitted to do so; and return whatever you have gained from this land, so that it can be utilized for building a Masjid on it. Tell him that this is an honoured place and the Almighty Allah has bestowed it a special rank over other lands, which you are trying to include in your property. Your two adolescent sons passed away, but you did not heed the warnings. If you still don’t toe the line, you will be punished in such a way that you won’t know what hit you.”
Hasan Maslah says: I said: My master, I would need a sign, as without it, no one would believe me. He said: We are leaving a sign here in order to verify your statements, you just convey the message. Go to Abu al-Hasan and ask him to recover from Hasan Muslim the profits he had made in last few years and hand the money over to others so that construction may commence; and the remaining expenses can be taken from the agricultural income of our lands at Rahaq. We have endowed half of this rural property in favour of this Masjid. Announce it to the people that they should become inclined to it and be devoted to it.
They should recite four units (rakats) of prayer in it: Two units (rakats) of prayer for honouring of Masjid: in each unit (rakat) of which they should recite Surah al-Hamd once and Surah Tauheed seven times; in Ruku and Sujood, they should recite the praises seven times. After that recite two units (rakats) of Prayer of Imam az-Zaman (‘a), in the following manner: Begin with Surah al-Hamd and when you come to Iyyaka Na’bodo wa iyyaka Naste’e’n, you should repeat this a hundred times and then proceed and complete Surah al-Hamd. The same method is to be followed in the second unit (rakat) as well. Repeat the Zikr seven times in Ruku and Sujood. After concluding the prayer, recite the Tahleel, e.g. La ilaha illa Allahu wahdahu wahdahu. And recite Tasbih Fatimah az-Zahra’ (‘a). After that prostrate and recite Salawat on Muhammad and Aali Muhammad (‘a) in prostration a hundred times. After that the Imam’s words were as follows:
If one recites the two prayers, it is as if he has prayed in the Bait al-Ateeq8.9
After that Imam (‘a) asked me to proceed. As soon as I started, he called me back and said: A goat is to be purchased from the flock of Ja’far Kashani, the shepherd; if the villagers pay for it, well and good, if not, you pay for it yourself and slaughter it here tomorrow night. The following day would be the 18th of month of Ramadhan; on that day the mutton should be distributed among those who are ailing; Allah will cure those who eat from it. That goat is spotted, very hairy and having seven black and white marks the size of a dirham coin: three on one side and four on the other.
Hasan Ibn Maslah says: After that I returned home and remained in deep thought all night. At last, it was dawn. After prayers, I went to Ali Ibn Mundhir and narrated the whole incident to him. Then the two of us came to that same place and found in accordance to the statement of the Imam, chains and pegs, which were supposed to be the signs.10
After that we came to the place of Sayyid Abu al-Hasan. The moment we reached his door, his servants said: The master is expecting you since dawn, are you a resident of Jamkaran? Then he was informed and I entered his place and greeted him with respect. He replied in a cordial way and offered me a seat near him. Before I could say anything, he started:
O Hasan Ibn Maslah, last night I saw a gentleman in dream, who told me: Hasan Ibn Maslah, a resident of Jamkaran, will approach you in the morning. You must testify to whatever he says and rely on his words; his statement is our statement; you must not reject his words. I am waiting for you since I saw that dream.
After that I narrated the incident in detail. Abu al-Hasan asked his men to saddle the horses. All of us mounted and set out from there. On reaching Jamkaran, we saw Ja’far with his herd at the side of the road. As I approached, a goat, which was at the rear, came bouncing to me. When I wanted to pay the cost to Ja’far, he swore that the goat did not belong to his herd. He said: I have never seen it before today and after that I was not able to catch it, no matter how much I tried. Thus, we brought that goat to the place that Imam (‘a) had mentioned and slaughtered it there.
Sayyid Abu al-Hasan summoned Hasan Muslim and the amount was recovered from him. Monies were Also, taken from the income of Rahaq village and the roof of the Masjid was completed. Sayyid Abu al-Hasan carried those chains and pegs with him to Qom; they were kept at his home. Ailing persons came and by Allah’s permission sought cure from them by rubbing them on their bodies.
It is said that after the passing away of Sayyid Abu al-Hasan, when his son fell ill, the case containing the chains and pegs was opened, but nothing was found in it.11 This, in brief, is the account of that place, which is mentioned there.
The author says: In the Persian version of Tarikh Qom, and in its Arabic version, which the prominent scholar Agha Muhammad Ali Kermanshahi has mentioned this incident briefly in the marginal notes of Rijal Mir Mustafa in the chapter of Hasas, the date of the incident is mentioned as 293 A.H. And apparently it was abrogated and the actual date was 273 A.H., which is the meaning of seventy, because the death of Shaykh as-Saduq was before 290 A.H.
Method Of The Prayer Of Hazrat Hujjat (‘A)
As for the two-unit prayer, which is attributed to the Imam, it is a well-known prayer and a number of scholars have narrated it.
First: Shaykh Tabarsi, author of Tafsir, in the book of Kunuz al-Najah12 has narrated from Ahmad Ibn Andarabi from Khuzama from Abu ‘Abd Allah Husayn Ibn Muhammad Bazufari and he says that it was issued from Imam Az-Zaman (‘aj) that one, who has a need from the Almighty Allah, he should after midnight of Thursday perform Ghusl and pray two units of prayer; in the first unit recite Surah al-Hamd and when he comes to Iyyaka Nabodo wa Iyyaka Naste’e’n, he should repeat it a hundred times. And after that continue the Surah al-Hamd. After Surah al-Hamd recite Surah Ahad once. Then perform the Ruku and two Sajdahs; in Ruku he should recite Subhana Rabbeyal A’zeeme wa behamdeh seven times and in each of the two Sajdahs recite Subhana Rabbeyal aalaa wa behamdeh seven times. After that perform the second Rakat like the first. After the prayer recite the following supplication. The Almighty Allah will definitely fulfil his supplication whatever it may be, except that it is for cutting off relations. The supplication is as follows:
بِسمِ اللّٰهِ الرَّحمنِ الرَّحيمِ اللّٰهُمَّ اِن اَطَعتُكَ فَالمَحمَدَةُ لَكَ وَ اِن عَصَيتُكَ فَالحُجَّةُ لَكَ مِنكَ الرَّوحُ وَمِنكَ الفَرَجُ سُبحَانَ مَن اَنعَمَ وَشَكَرَ سُبحَانَ مَن قَدَرَ وَغَفَرَ اللّٰهُمَّ اِن كُنتُ قَد عَصَيتُكَ فَانِّي قَد اَطَعتُكَ في احَبِّ الاشياءِ اليكَ وَهُوَ الايمانُ بِكَ لَم اَتَّخِذ لَكَ وَلَدًا وَلَم اَدعُ لَكَ شَرِيكًا منًّا مِنكَ بِه عَلَىَّ لا مَنًّا مِنِّي بِه عَلَيكَ وَقَد عَصَيتُكَ يا الهي على غَيرِ وَجهِ المُكابَرَةِ وَ لا الخُرُوجِ عَن عُبُودِيَّتِكَ وَلا الجُحُودِ لِرُبُوبِيَّتِكَ وَ لكِن اَطَعتُ هواىَ وَاَزَلَّنِى الشَّيطانُ فَلَكَ الحُّجَّةُ عَلَىَّ وّ البَيانُ فَاِن تُعَذِّبنِى فَبِذُنُوبِى غَيرَ ظَالِمٍ وَاِن تَغفِر لِى وَتَرحَمنِى فَاِنَّكَ جَوَادٌ كَرِيمٌ يا كَرِيمُ يَا كَرِيمُ
In the name of Allah, the Beneficent, the Merciful. O Allah, if I obey You, You are worthy of commendation, and if I offend You, You have proof against me. All ease and relief is from You. Glory be to He Who possesses the power, but forgives. O Allah, even though I have offended You, but I have obeyed You in the thing You love most which is believing in You, I have not ascribed an offspring to You and I have not ascribed a partner to You. You have bestowed on me and I have not bestowed anything on You. O my God, verily I have offended You, but not as a result of obstinacy, nor to depart from Your service and nor denial of Your Divinity; but I have obeyed my desire and Satan has deviated me. You possess the proof against me. You will not be oppressing me if You punish me due to my sin, but if You forgive and have mercy on me, verily You are the open-handed and Generous. O the Generous.
O the Generous… (recite till you are out of breath)
Then say:
بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ يَا آمِنًا مِنْ كُلِّ شَيْءٍ وَكُلُّ شَيْءٍ مِنْكَ خَائِفٌ حَلِدٌ أَسْأَلُكَ بِأَمْنِكَ مِنْ كُلِّ شَيْءٍ وَ خَوْفِ كُلِّ شَيْءٍ مِنْكَ أَنْ تُصَلَّى عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تُعْطِيَنِي أَمَانَا لِنَفْسِي وَأَهْلِي وَ وُلْدِى وَ سَائِرِ مَا انْعَمْتَ بِهِ عَلَى حَتَّى لَا أَخَافَ أَحَدًا وَلَا أَحْذَرَ مِنْ شَيْءٍ أَبَدًا إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَ حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ يَا كَافِي إِبْرَاهِيمَ تُمْرُوْدَ وَ يَا كَافِي مُوسَى فِرْعَوْنَ وَ يَا كَافِي مُحَمَّدٍ الْأَحْزَابَ أَسْأَلُكَ أَنْ تُصَلِّي عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَ أَنْ تَكْفِينِي فُلَانِ بْنِ فُلَانٍ.
In the name of Allah, the Beneficent, the Merciful. O He that is secure from everything. O He from Whom everything is afraid and cautious of. I request You of Your security from everything and the fear of everything, (I beseech You) to send blessings on Muhammad and on the family of Muhammad, and to grant security for me, my family, offspring and other privileges You have bestowed on me till I was not frightened by anyone and will not be cautious of anything forever. Verily You have the power over everything. Allah is sufficient for us as an excellent trustee. O He that sufficed Ibrahim against Nimrod. O He that sufficed Musa against Fir’awun (Pharaoh), I request You to bless Muhammad and the family of Muhammad and to suffice me from the evils of so and so, son of so and so.
In place of so and so mention the name of person and his father’s name, whose harm one fears and pray to the Almighty Allah to remove his harm and suffice him from that person.
So indeed, the Almighty Allah sufficed against him if Allah wills. After that he prostrated and prayed for his needs and expressed humility to the Almighty Allah.
Without any doubt no believer man or woman dies having recited this prayer and this supplication with sincerity, but that doors of heavens will be opened for him or her to fulfil the needs and his or her supplication will be fulfilled at the earliest; no matter what kind of request it is; which is due to the favour of the Almighty Allah on us and the people.
Secondly: In the book of Ad-Dawat13, The prominent Sayyid, Fadhlulhah Rawandi has mentioned under the method of Prayers of the infallibles (‘a) that Prayer of al-Mahdi (‘aj) consists of two units; in each unit recite Surah al-Hamd once and a hundred-time Iyyaka nabudu wa Iyyaka Nastaeen and a hundred times Salawat and his progeny (‘a) after the prayer.
Thirdly: The respected Sayyid Ali Ibn Tawus, in the book of Jamaal al-Usboo’14, has described this prayer in the same way, but has not mentioned hundred times Salawat after the prayer. And he has added that the following supplication must be recited after the prayer:
بسم الله الرحمن الرحيم اللهم عظم البلاء، وبرح الخفاء، وانقطع الرجاء، وانكشف الغطاء، وضاقت الأرض ومنعت السماء، واليك يا رب المشتكى، وعليك المعول في الشدة والرخاء.
اللهم فصل على محمد وال محمد، أولى الامر الذين فرضت علينا طاعتهم، وعرفتنا بذلك منزلتهم، ففرج عنا بحقهم فرجا عاجلا كلمح البصر أو هو أقرب.
يا محمد يا على، اكفياني فإنكما كافياي، وانصراني فإنكما ناصراي، يا مولاي يا صاحب الزمان، الغوث الغوث الغوث، أدركني أدركني أدركني
In the name of Allah, the Beneficent, the Merciful. O my nourisher the calamities have increased and that which was concealed has surfaced and the curtains have been raised and the hopes are shattered and the earth has become narrow and the skies has withheld (the bounties) and you are the only supporter and I complain to You, and trust is put only in you at times of troubles and ease. O Allah send blessings on Muhammad (S) and the Progeny of Muhammad (S) who are the masters of the orders and whose obedience You have made us recognize, then expand for one by their right and expand it soon like that of a winking of an eye; nay more closer than it, O Muhammad O Ali, O Ali, O Muhammad for answering my purpose You two are sufficient and you two help me out as both of you are helpers. O our master, O the master of the time I complain, I complain, I complain, help me, help me, help me, just now, just now, just now; hasten, hasten, hasten, O the most merciful of all mercifuls; by the right of Muhammad and his progeny, the pure.
The holy Masjid of Jamkaran is present to this day. It is situated one Farsakh from Qom approximately in the direction of Kashan. It is narrated from Barqi etc. in Tarikh Qom15 that the name of Qom was originally Baane Ummahan; that is great buildings and the nobles of Jamkaran, as the narrators of Persia have mentioned, that the first village to be established here was Jamkaran and Jami’ Malik has established it; and the first village which was established with Jamkaran was Chashha, that is a small thing and it is said that when the residents of Jamkaran passed by the officers and builders, they used to remark: What have you done? They replied: Chashha in their language; that is a small thing. Thus, this village was named as such.
And that is why it is named as Waidistan and Jaleen Ibn Azar Nuh Azadmand16 established Jamkaran and there is an incident concerned with it, which I shall mention in the chapter of Persians, if Allah wills.
There is a mountain in Jamkaran, known as Waishwiya and there is a lofty fort on this mountain, which is very ancient, but its owner is unknown. It is said that Alexander constructed it along with a supply of water.
It is narrated from Barqi that Jamkaran was constructed by Sulaiman Ibn Dawood and this report is not without dispute, because in this area, no building is attributed to Sulaiman Ibn Dawood. And Allah knows best.
Jamkaran has been from those places and Allah bestowed a son to him, whose name was Jaleen. He constructed a mansion in Jamkaran and it is still in existence and in the same way, he constructed ten quarters and gates; after that he added two quarters and gates to it; thus, they totaled up to twelve in all and there was a fire temple in every quarter and at every gate and he constructed gardens and settled his maids and servants. Their descendants are still settled there and they boast over each other. End of quotation.
Rahaq is a famous village even to this day and is nearer to Kashan than to Qom, but is a suburb of Qom at a distance of ten Farsakh.
Incident Two: Cities Of The Sons Of Hazrat
Noble, righteous, Abu ‘Abd Allah Muhammad Ibn Ali Ibn Hasan Ibn Abdur Rahman Alawi Husayni, at the end of the book of Taazi17 has narrated from great scholar, Hujjat al-Islam, Saeed Ibn Ahmad Ibn Razi from Shaykh Muqri Khatiruddin Hamza Ibn Musayyab Ibn Jarith, who narrated in my house in Zafariya in Baghdad on the 18th of Ramadhan 544 A.H. that: Narrated to me my teacher, Alim Ibn Abu al-Qamar ‘Uthman Ibn Abd al-Baqi Ibn Ahmad Damishqi 17th Jamadi II in 542 A.H. that he said: Informed me the great scholar, Kamal ad-Din Ahmad Ibn Muhammad Ibn Yahya Anbari in his house in holy city of Baghdad on Thursday the 10th of the month of Ramadhan during the year 542 A.H. that:
I was in the company of the minister Aunuddin Yahya Ibn Hubaira in the month of Ramadhan, during the past year and we were at the head of the table and some people were Also, present with him. After the breaking of fast, most of the people present there sought permission to leave and went away and some close friends remained. That night a powerful man sat beside the minister, whom I did not recognize and till the end I had not spoken with him.
The minister accorded him great respect and paid attention to what he was saying; after some time, the close circle Also, dispersed and returned to their respective homes. The companions informed the minister that there were heavy rains and the roads were closed. The minister retained the people and they continued talking on various topics till the conversation turned to religion.
The minister began to exaggerate in condemnation of the Shi’a religion; he mentioned the deficiencies of this faith and said: Thank God, they are in minority and they are degraded.
At that moment, the person whom the minister had accorded exceeding respect, said: May God give you a long life, if you permit me, I will narrate an incident regarding the Shi’a, which I have personally witnessed; but if you don’t allow, I will remain silent.
The minister considered this for some time and then gave him the permission.
First of all, he decided to prove that majority is not the proof of the rightfulness of Sunni faith and minority is not the evidence of the falsity of Shi’a religion.
Then he said: I grew up in Bahiya, which is a very big city and it is made up of 1200 localities in that area and the intellect is amazed at the population of that place and no one knows their actual number, except the Almighty Allah. And all those people are Christians and there are numerous large islands near Bahiya and all people there are Christians and on this island are the deserts, which end at Abyssinia and Nubia a large number of people are settled over there and all of them are Christians and they are absolutely heedless of Islam.
In the same way, the residents of Abyssinia, Nauba and Berber are in excess and all of them are Christians and the Muslims in comparison to them are as the folks of Paradise in comparison to the inmates of Hell.
After making this statement he decided to prove to the minister that majority is the greatest proof of rightfulness of religion as Shi’a are more in number than the people of other communities.
So, he said that twenty-one years ago I left Bahiya to accompany my father on a business trip and in greed undertook a dangerous sea journey so that the Almighty Allah will take our ship to a land which is full of trees and streams. There we saw a huge city with numerous large edifices. We were absolutely astounded and asked the pilot about the name of those islands.
He replied: Like you, I Also, have no knowledge of it as I have never visited this area before.
When we reached the first town, we disembarked from the boat and entered the place.
We saw that the people there were extremely handsome and the atmosphere was very nice and the natives were absolutely pure and clean.
Couplets:
Such a thing is not found in the whole world.
Houses, which are beautiful and attractive
Stretching wide and inhabited and verdant
Having every kind of goodness logically possible.
When we inquired from them the name of the city and about the ruler of that place, they said: This place is known as Mubaraka and the ruler is names as Tahir.
We Also, made inquiries regarding the seat of government and the location of the royal palace.
They said: It is in the town named Zahira and the distance from there by sea was only ten days; but twenty-five days by land.
I asked: Where are the officials of the ruler, who may inspect our goods, collect the taxes and complete the formalities?
They replied: The ruler of this place is not having any officials and agents and the traders themselves deliver the taxes to him and they took us to his place.
When we reached there, we saw a handsome man with a gentle demeanor possessing awe and determination; he was having an aura of honour and was dressed in woolen garments. He had a pen and ink pot before him. There was an open register, in which he was writing. Astonished at all this we greeted him. He responded saying welcome and accorded respect to us.
He inquired from where we were coming.
We explained our circumstances to him.
He asked: Have all the people embraced Islam and are they all bestowed with the Tawfiq of the religion of Muhammad?
We said: Some of our friends are steadfast on the religion of Prophet Musa and ‘Isa (‘a) and have not accepted Islam.
He said: Some of the friends were ardent followers of the religion of Musa and ‘Isa and they had not condemned the laws of Islam.
He said: The Zimmis have accepted their Jizya and gone and the Muslims are waiting so that we may investigate their religion and learn about their faith.
Thus, my father accepted his and mine Jizya and that of three other persons who were Christians and the Jews who were nine persons, gave the Jizya. After that in order to discover the conditions of Muslims, said to them: Explain your faith. When they explained their faith they revealed their faith and said Your faith has not passed the test of authenticity.
They said: Indeed, you are Khwarij, you were not in the pale of Islam, you acted like the Khawarij.
On the basis of exaggeration, he said: Your property is lawful on the believers.
Then he said: One, who does not believe in the chosen Messenger, his successor Ali Murtada and all the Imams till our Chief, the Master of the Age is not a Muslim. He is from the Khawarij and is an opponent.
When the Muslims heard this statement with regard to the corrupt belief, they expected their belongings to be lost and they were extremely worried about it and for years they spent years wandering the desert and hunger and homelessness. At last, the governor of the principality came to their help and decided to write about their condition to the king. He sent that group to Zahira so that perhaps they may get relief over there.
Their leader accepts the request and ordered them to move to Zahira and he recited the following verse:
لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ
“That he who would perish might perish by clear proof” (8:42).
When I saw the Muslims in that condition, I did not like to see them in such hardships of going and returning. I came to the sailor and said: I have had the company of this group since such a long time, so it is not correct to desert them in such a peril. I request for a boat on rent for the sake of this group to go to Zahira and I will help and assist them.
The sailor swore that he has never seen the Zahira sea and has never traveled there. We despaired from him and requested the people of that place give us a boat on hire. By chance the Muslims were aware of the location of Zahira and for twelve days and nights we traveled in those seas. When it was the morning of the thirteenth the sailor called out: God is the greatest. That the night of hardship was over and the morning of ease was visible. We were able to make out the minarettes and walls of Zahira.
So we joyfully set out with speed. At midday we reached such a city that no eye had ever seen it and no ear had heard the like of it.
ادْخُلُوهَا بِسَلَامٍ آمِنِينَ
“Enter them in peace, secure” (15:46).
وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ
“And a Garden, the extensiveness of which is (as) the heavens and the earth” (3:133).
Its spaciousness was metaphorical, its breeze, sorrowful and soul exhilarating and its atmosphere was pleasing, its delicious water was pristine and life giving like the water of life.
A Single Verse
The eye of the sky has not seen and neither has the ear of the angel heard it.
A city more beautiful and a more pleasant settlement.
This city was floating on the sea and its foundations stood on white mountains like white silver, which enclosed it from the lands and the seas. In the centre of the city flowed streams, which were extremely pure; and between the buildings were markets on the shore and other edifices.
The beginning of most of the streams up to their end was one and a half farsakh and in food and taste it was like Kawthar and Tasnim and under that mountain there were many orchards and gardens; there was greenery and countless trees and nice fruits. And amidst the orchards and gardens roamed wolves and sheep in absolute amity. If a person takes an Animal by the side of a farm, it does not even nibble at a single leaf from the plants. And wild animals live in the city without causing any harm to anyone.
So, when I passed from that place, I reached the blessed city of Zahira. I saw a great city in expanse like the gardens of Paradise. They consisted of a large number of markets unlimited pleasures and every kind of luxury was available there and the creatures of the land and the sea were frequenting it.
The native people of that place were the best creatures on the earth from the aspect of honesty, integrity and truthfulness. When someone purchased sold commodities in market the seller said: O man, weigh it yourself. That man will take whatever he has paid for and all their transactions were like this only.
There was no vain discourse among them and they completely avoided vices like backbiting, bloodshed, lying and theft. At the time of prayer, when the Muezzin recited the Azaan, all the males and females attended the prayers and after the prayers and post-prayer litanies they returned to their homes.
When I saw this incomparable place, I was astounded at its design and set up. I had been ordered to meet the Sultan. They brought me to a decorated garden constructed in the middle of a dome of gold and around it flowed a large stream and the sultan was seated at that place on the seat of judgment and all the people stood in his service with utmost respect.
At that moment, the Muezzin recited the Azaan and Iqamat and during that period the expansive orchard filled with the people of that city.
The Sultan led the prayer and the people followed him in the congregational prayer and in acts and words they were at the pinnacle of humility. After the prayer, the majestic king glanced at us and said: Are you not the ones who have just arrived and entered our city?
I said: Yes, O son of the Master of the Age!
We had heard that the people of that town addressed him by this title. The king welcomed us and asked about the purpose of our visit. He said: Are you traders or guests?
We said: We are traders; and guests of the generosity of the ruler.
He inquired about our faith and said: Who all from you are such that they have girded themselves to serve Islam, who have followed the commands and prohibitions of faith and who are lost in the desert of deviation and have not reached the wide expanse of faith and divine recognition?
We were presented with the reality of each and informed about the secrets of each of them.
Then he said: There are numerous sects of Muslims; which sect do you belong to?
There was a person among us famous as Miqri and his name was Ruzbahan Ibn Ahmad Ahwazi and he was of the Shafei dispensation. He initiated the dialogue and introduced his faith.
He said: In that community, who all are such that they have the same faith as you?
He replied: All of us have consensus in believing Shafei to be the Imam and the leader, except Hassan Ibn Ghayt, who is a Maliki.
Sultan asked: O Shafei, do you not believe in consensus; would you act on conjecture?
He replied: Yes, O son of Sahib al-Amr.
The Sultan wanted to convey him from the storm of the wretchedness of opposition and save him with the bank of guidance saying: O Shafei, have you read the verse of Mubahila and do you remember it?
He said: Yes, O son of the Master of Affair.
He asked: What is it?
He replied:
فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ
“Then say: Come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars” (3:61).
He said: I adjure you by Allah, tell me who are implied as the sons, women and selves?
Ruzbahan fell silent.
The king said: I adjure you by Allah, was there anyone else under the Kisa other than the Holy Prophet (S), Ali Murtada, Fatimah, chief of the ladies, Hasan Mujtaba and Husayn, the martyr of Karbala’?
Ruzbahan replied: No, O son of Sahib al-Amr.
He said: This verse was revealed only in their honour and this excellence is only from them and not for others.
Then he said: O Shafei, I adjure you that one, whom the Almighty Allah has purified from the impurity of sin and obedience, his purity is proved according to the declaration of the Book of the Almighty Allah. Can the people of deviation point out defect in its perfection?
He replied: Yes, O son of Sahib al-Amr.
He said: By Allah, Allah implies the folks of the blanket, from whom He has kept away all impurities so that their infallibility is not smeared by the dirt of divine disobedience and that they are infallible from smaller and greater sins.
Thus, by eloquence the tradition implied such points that made the eyes weep and filled the hearts with faith. Shafei stood up and said: May forgive us, O son of Sahib al-Amr. Please mention your exalted lineage and guide this man wandering in the veil of misguidance.
The king said in the language of facts: I am Tahir Ibn al-Mahdi Ibn Hasan Ibn Ali Ibn Muhammad Ibn Ali Ibn Musa Ibn Ja’far Ibn Muhammad Ibn Ali Ibn Husayn Ibn Ali regarding whom Allah revealed:
وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُبِينٍ
“And We have recorded everything in a clear writing” (36:12).
By Allah, the implication of the Lord of the worlds from the complete word of ‘Imam al-Mubeen’ is His Eminence Amir Al-Mu’minin (‘a), the Imam of the pious and the chief of the successors; leader of those, who possess an illuminated countenance, Ali Ibn Abi Talib (‘a); who is the immediate Caliph of the Prophet and no one else other than him deserved this position.
The verse of:
ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ ٌ
“Offspring, one of the other” (3:34).
…was revealed for us and we were specially endowed with these lofty ranks.
Then he said: O Shafei, we are the progeny of the Messenger and we are those invested with authority.
When Ruzbahan heard these guiding statements of the prince of the worlds, due to the effulgence of divine recognition and faith, he fainted. And when he regained consciousness, he brought faith due to the good sense bestowed by God and he said: Praise be to Allah, who blessed us with Islam and faith and transferred us from the darkness of blind emulation to the pleasing and illuminated atmosphere of faith.
After that the leader of religion and the circle of faith asked us to be taken to the guest house and to entertain us there. We were given the best facilities and we stayed in this way for eight days. All the people of that place during those days visited us and brought us gifts and presents.
Couplet:
All the people of that city were like angels.
Pleasing and well-mannered like the folks of Paradise.
After eight days, His Eminence invited us to dinner. He served us excellent food and gifted a lot of expensive garments.
The length and breadth of that city was a journey of two months and a fast rider could not cover it in lesser period of time. The residents mentioned that beyond this city was another city named as Raiqa and it was ruled by Qasim Ibn Sahib Al-’Amr and its length and breadth was equal to this city and the people in ways and manners were Also, like the people of this town. They Also, possessed all the positive traits like kindness and generosity. Beyond that city was another town like this place; it is called as Safiya and its ruler is Ibrahim Ibn Sahib Al-’Amr (‘aj).
Beyond that is a city having all the good religious and worldly qualities, known as Talum and its ruler is Abdur Rahman Ibn Sahib Al-’Amr (‘aj) and around that city there are large estates, whose length is two months of travel and it ends at the city of Anatis and its ruler is Hashim Ibn Sahib Al-’Amr (‘aj) and the distance of length and breadth is four months of travel and around that are numerous estates and innumerable farms along with numerous streams, green trees and fine fruits as mentioned in the verse:
جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ
“Gardens in which rivers flow” (2:25).
Verse:
The trustworthy spirit calls out from the sky all the time.
This is the Garden of Adn; so, enter it forever.
Anyone, who is made to enter this pleasing area never likes to leave it ever.
Thus, he said to the minister: The length and breadth of this kingdom is one year of travel and its population is unlimited, all of them being believers and Shi’a; believing in Allah, the Prophet and the twelve Imams and being aloof from their enemies.18 And all of them establish the prayer with sincerity and pay the Zakat and convey it to be spend in the venues advised by the Shari’ah. They Also, fulfil the duties of enjoining good and or forbidding evil.
Their rulers are the sons of Sahib az-Zaman; whose main aim was promotion of faith and in numbers they exceed the majority population and they said this metropolis and cities and majority of the population are related to Imam Az-Zaman (‘aj) and those who exceed the limits in service to Imam regard themselves as slaves of the Imam.
Since the people thought that, that year the chosen effulgence of the Almighty Allah would pay a visit to Zahira they waited to render their services to His Eminence. At last, we left that divine kingdom and set out for our hometown. As for Ruzbahan and Hissan - they stayed behind to see Imam Az-Zaman (‘aj) and did not accompany us on the return journey.
When this strange story ended, the vizier, Aunuddin arose and went inside his special chamber and called us inside one by one and made us swear never to talk about this to anyone, saying: Do not divulge this secret and keep this confidential as the enemies will eliminate you. So, we came out of there and did not say a word about it to anyone as long as he was alive. Whenever we met each other, we inquired: Have you observed Ramadhan? He replied: Yes, you must keep it a secret and not to divulge the secret of the Master of the Age, peace be on him and his purified fathers and his children.
The author says: Scholars have narrated this incident; some in the way it is mentioned above and some in concise form and some refer only to some parts of it. Thus, the prominent Sayyid, Ali Ibn Tawus at the end of Jamaal al-Usboo’19 says that I have the report with continuous chain that al-Mahdi (‘aj) is having some sons, who are governors of the cities situated in the sea and they are having utmost greatness and the qualities of the righteous.
The honourable, Shaykh Zainuddin Ali Ibn Yunus Amili Bayazi a scholar of the ninth century, in part fifteen in Chapter Eleven of the book of Sirate Mustaqeem20, which is a very fine Imamiyah book by Kamal ad-Din Anbari. In that book he has narrated this story in brief.
The great Sayyid Ali Ibn Abd al-Hamid Neeli, author of the 8th century and writer of Sultaan al-Mufarraj An Ahal al-Iman has narrated it from Hafiz Hujjat al-Islam Razi Baghdadi from Qatrutdeen Hamza Ibn Haaris in Baghdad till the end as mentioned previously.
Muhaqqiq Ardbeli, in his book of Hadiqat ash-Shi’a21 has said that there is a very strange story and in the book of Arba’yn, which is written by a great author: Muhammad Ibn Ali Alawi Husayni, through the chains which reach up to Ahmad Ibn Muhammad Ibn Yahya Anbari that he said: In 543 A.H. during the month of Ramadhan…till the end.
Sayyid Na’mat Allah Jazairi has narrated it in Anwarun an-Nu’maniya22 from the book of the scholar, Raza Ali Ibn Fathullah Kashani that he said: Narrated the noble righteous gentleman…and so on.
This humble servant is having a copy of Arba’yn from some scholar, whose initial pages are missing and there the Arabic text is given along with the Persian translation, which we have presented here. Despite so many narrators it is strange that it was missed by Allamah al-Majlisi that he has not mentioned it in Bihar Al-Anwar.23
Two Objections And Their Refutation
There are two objections in this incident; one of them being lack of information and the second is weakness of faith.
First Objection
Family and children of His Eminence Hujjat (‘a) are unknown
As is mentioned in this incident and there being unseen in the reports and not being mentioned by the scholars; therefore, some have denied the actual existence of the Imam.
Its reply is not concealed on the critic with insight and in numerous reports, it is hinted that not reaching abstract and lack of information about it does not become the proof that how will the Imam leave this great Sunnah of his forefathers in spite of so much prohibition for not leaving it and the most eligible person in the world regarding this is the Imam of every age and so far no one has regarded leaving them to be among the qualities of His Eminence and we shall content ourselves with the mention of only twelve reports.
One: Shaykh an-Nu’mani, student of Thiqat al-Islam Kulaini in the book of Ghaibah24 and Shaykh At-Tusi in the book of Ghaibah25; have both narrated through authentic chains of narrators from Mufazzal Ibn Umar that he said: I heard Abu ‘Abd Allah (‘a) say: Indeed, there are two occultations for the master of this affair; one of them being longer than the other till some people will say that he is dead and some will say that he is killed. Some others will say that he has gone away till such an extent that his Imamate was not proved even to some of his companions, except a few; and no one is aware of his location from his issues or anyone else, except whom he has allowed.
Two: Shaykh At-Tusi and some other scholars have narrated through numerous chains of narrators from Yaqub Ibn Yusuf Zarrab Isfahani that during the year 281 A.H. he went for Hajj and in Mecca he stayed at the Sooq al-Lail, in a house, which was famous as the house of Khadija. There was an old lady in that house who was a medium between the prominent Shi’a and Imam Az-Zaman (‘aj). It is a long story at the end of which it is mentioned that the Imam sent a scroll for him in which was written Salawat on the Prophet and all the Imams and on Imam Az-Zaman (‘aj). And he advised him to read that supplication whenever he wanted to recite salutation on the Imam. It is a lengthy supplication and in it is mentioned in it: O Allah, bestow him in his self, his progeny, his followers, his subjects, his confidants, his common ones, his enemies and all the people of the world whatever is near to his view…and so on.26
And its end is as follows:
O Allah, bless Muhammad, the Chosen, Ali, who pleased (Allah) better than others, Fatimah, the bright and beautiful, Hasan, the agreeing, Husayn, the refined, and all the rest of the closely connected appointed guardians, the favourite 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, their 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.”27
Three: In the special Ziyarah, which is to be recited on Friday, which Sayyid Raziuddin Ali Ibn Tawus has narrated in Jamaal al-Usboo’28, it is mentioned:
“May Allah bless you and your purified progeny.”
And in another place, it is mentioned: May Allah bless you and your purified progeny on this Friday…”
And at the end of it, he says: May Allah bless you and your purified progeny…”
Four: At the end of the book of Mazar in Bihar Al-Anwar, from the book of Majmu-ud Ad-Dawat, Harun Ibn Musa Talakabari has narrated a lengthy Salawat for the Messenger of Allah (S) and each of the Imams (‘a) and after reciting salutation of Hazrat Hujjat (‘a), he said: Peace and salutations on the authorities during the period of Hujjat (‘a) and the leaders from his sons and supplication on them.29
Five: Sayyid Ibn Tawus etc. have narrated a Ziyarah for the Imam and one of the sentences of the supplication after the prayer; the Ziyarah is as follows:
O Allah, bestow him in his self, his progeny, his followers, his subjects, his confidants, his common ones, his enemies and all the people of the world whatever is near to his view…and so on.30
Six: The story of the Green Island, which will come after this.
Seven: Shaykh Ibrahim Kafami has narrated in his Misbah that the wife of the Imam is a descendant of Abu Lahab.
Eight: The prominent Sayyid Ali Ibn Tawus, in the book of rituals of the month of Ramadhan, has narrated from Ibn Abi Qara, a supplication, which can be recited at all times for the sake of protection of Imam Az-Zaman (‘aj) and it will be mentioned in the ninth chapter, if Allah wills…and it is mentioned in that Du’a: And appoint for him and his progeny from the inheriting Imams.
Nine: Shaykh At-Tusi has narrated a report from Imam Ja’far as-Sadiq (‘a) through authentic chains of narrators, in which it is mentioned that among the bequests of the Messenger of Allah (S) to Amir Al-Mu’minin (‘a) was that he said: And when the last moments of the Qa’im will approach, he will make a will to his son as follows… and so on.31
Ten: Shaykh Kafami has written in his Misbah32, that Yunus Ibn Abdur Rahman narrated from Imam Ali Ridha’ (‘a) that the Imam advised supplicating for the Sahib Al-’Amr (‘aj) through this supplication: Allahumma Adfa’ an Waliyyika…till the end. And at the end of it, it is mentioned: O Allah bless the rulers of his age and the Imams after him…till the end as was mentioned or something like that and in the margins, he said: First invoke blessings on him and then invoke blessings on them as they are scholars and noble persons and the scholar is the Imam of one, who follows him as mentioned in the statement: And the Imams from his progeny, in the supplication narrated from Imam al-Mahdi (‘aj).
Eleven: In Mazar33, Muhammad Ibn Mashhadi has narrated that Imam Ja’far as-Sadiq (‘a) said to Abu Baseer: As I can see the arrival of Imam Qa’im at Masjid as-Sahla long with his family members…till the end.
Twelve: Allamah al-Majlisi has mentioned in Bihar Al-Anwar about prayers under the rituals of the morning of Friday, from one of the ancient books, a lengthy prayer, which is to be recited after Morning Prayer and its statements invoking blessings for Imam Az-Zaman (‘aj) are as follows:
بِسمِ اللّٰهِ الرَّحمنِ الرَّحيمِ اللَّهُمَّ كُن لِوَليِّكَ في خَلقِكَ وَلِيًّا وَحَافِظًا وَ قَائِدًا وَنَاصِرًا حَتّى تُسكِنَه اَرضَكَ طَوعًا وَتُمَتِّعَهُ مِنها (فِيهَا) طَولًا وَتَجعَلَه وَذُرِّيَّتَه فيها الأئِمَّةَ الوَارِثِين…
In the name of Allah, the Beneficent, the Merciful. O Allah, be for Your Wali among Your creatures, a protector, a guard, a leader and helper, till he lives in Your earth in peace and enjoys it for a long time. And appoint him and his progeny the inheritor Imams…till the end.34
No tradition opposed to these reports is seen, except a tradition which Fazl Ibn Shazan Nishapuri has mentioned in his Ghaibah through correct chains of narrators from Hasan Ibn Ali Khazzaaz that he said: Ibn Abu Hamza came to the gathering of Imam Ali Ridha’ (‘a) and asked: Are you an Imam?
His Eminence said: Yes, I am an Imam.
He asked: I heard your grandfather, Imam Ja’far as-Sadiq (‘a)
say: There is no Imam except that he has a son.
Imam (‘a) said: Have you forgotten it, O Shaykh, my grandfather did not say that there will no Imam except that he will have a son. But the Imam on whom will come out Imam Husayn Ibn Ali Ibn Abi Talib (‘a) and do Rajat in his time, thus, indeed he will not have sons.
When Ibn Abi Hamza heard this from the Imam, he said: You are right, may I be sacrificed on you from your grandfather I heard as you have stated.35
Sayyid Muhammad Husayni, alias Mir Lauhim, a student of Muhaqqiq Mir Daamaad, in the book of Kifayat al-Muhtadi, after the mention of this report, has said: This is the least reliable report about the city of Shi’a and about the green island and the white sea, in which it is mentioned that Imam al-Mahdi (‘aj) is having a number of sons, by this authentic tradition in the book of Riyaz al-Mu’minin, and whoever likes may refer it in that book.36
Shaykh At-Tusi has mentioned this report in detail in the book of Ghaibah37 and it is clear from that the implication of the Imam was not son; and son who will be the Imam. That is Imam Az-Zaman (‘aj) is the seal of the Imam and he does not have a son, who will be an Imam. Or at that time when Imam Husayn (‘a) will do Rajat, he will not have a son. Thus, it is not opposed to the above reports. And Allah knows best.
Second Objection
In fact explorers, sailors, Christians and others have from years despite having all the facilities, are busy in exploring the earth and gone to the length and breadth of it; they have many a times traveled to the North Pole and the east and west they have explored every nook and corner of the world, yet they have never come across such islands and cities.
If this objection is from the deniers of the existence of a wise and powerful Creator; its reply will not be possible before proving the existence of the holy being of Almighty Allah; and if this improbability is from those who have accepted Islamic beliefs and who have admitted to the existence of an intelligent and powerful being, Who does what He wants and repeatedly did through the hands of the prophets, saints and what was outside the habit, He accomplished it without any mediation of anyone and human beings are incapable of producing the like of it; thus, we say that the Almighty Allah said:
وَإِذَا قَرَأْتَ الْقُرْآنَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ حِجَابًا مَسْتُورًا
“And when you recite the Qur’an, We place between you and those who do not believe in the hereafter a hidden barrier” (17:45).
Shi’a and Sunni commentators have narrated that this verse was revealed for Abu Sufyan, Nazar Ibn Haaris, Abu Jahl, Umm Jamil, wife of Abu Lahab, from whom the Almighty Allah concealed His Messenger when he was reciting the Qur’an. They came near him and passed by him without seeing him.
In Khara’ij38, Qutub Rawandi has narrated that His Eminence was praying in front of the Black Stone facing the Ka’aba and Bait al-Muqaddas. He remained invisible till he finished praying. It is Also, narrated that one day Abu Bakr was seated with the Prophet, when Umm Jamil the sister of Abu Sufyan came to torment him. Abu Bakr said to the Prophet: Go away from here.
His Eminence said: She will not see me.
Thus, she came and stood there and asked Abu Bakr: Have you seen Muhammad?
He replied: No. So, she went away.39
Ibn Shahr Ashob and others have mentioned many incidents regarding this in the chapters of the miracles of the Holy Prophet (S) and the Holy Imams (‘a) such that they are from the widely narrated reports. According to such reports, when it is possible for a person to be seated among other reciting or praying and he remains invisible to others; then how it is improbable that such a city should exist in the sea or on land and the Almighty Allah has concealed from everyone and if to cross it is not possible, except through the desert of bitumen and sea of excellence they do not notice anything and maybe He changes the location of that place from time to time.
On the night of the cave, when Abu Bakr was at its utmost, and he was not satisfied in spite of the advices and glad tidings given to him by the Prophet, His Eminence kicked at the back of the cave and an opening became visible there through which the sea could be seen and there was a ship in that sea. He said: If the infidels enter the cave, I will go out from here and broad the ship. Thus, he was finally relieved. Such miracles are so numerous that in some of them he displayed the sea and ships in the house or the city; on the contrary they Also, board the ship taking along some of his friends to tour those cities in this world.
Shaykh as-Saduq and some commentators of Shi’a and Sunni and historians have narrated the story of the Garden of Iram and the Palace of Shaddad, and that he was concealed from sight and will remain invisible, except for a person during the reign of Muawiyah no one has seen them, in spite of the fact that it is situated in the desert of Yemen. It is one of the special distinctions of the Imam that whenever he arrives at any place, which is arid and barren, immediately it will get flowing water and grass will appear. And when he moves from there, it would return to its former condition.
Therefore, we can conclude that the existence of the Imam himself as well as his long life and occultation are themselves extraordinary divine signs and they cannot be differentiated from other divine signs, which have hidden wisdom behind them. We can only say that they are necessary components of the concealed divine kingdom of the Imam and our intellects are too deficient to understand the aim behind it all. We should not therefore deny any of them.
Thus, regarding it to be improbable is nothing, but weakness of faith and one, who denies such things is not, but a foolish opponent as the Holy Qur’an says:
ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ
“That is a manifest loss” (22:11).
And the remaining points will be mentioned under incident thirty-seven, which is the incident of the Green Island.
Incident Three: An Imamite Saw The Imam During Hajj
Sayyid Muhammad Husayni, who was mentioned above, has in the book of Kifayat al-Muhtadi40, narrated from the book of Ghaibah of Hasan Ibn Hamza Alawi Tabari Marashi and it is the thirty-sixth tradition of that book; He said: Narrated to me a righteous person of Shi’a Imamiyah that he traveled for Hajj one year.
‘The year was one when sickness was rampant and it was very hot too. Soon I lagged behind due to exhaustion while the caravan proceeded on its way, I was extremely thirsty and fell on the hot sand. I felt sure that death would soon overtake me. At this time, the sound of horse’s hooves came to my ears. As I opened my eyes, I set sight upon an extremely handsome youth holding a tumbler of water. He alighted from his horse and gave me water to drink. I thankfully drank the water. It was the coolest and the sweetest water I had ever tasted in my life. I asked him, Who are you, my savior? And why are you so beneficent and merciful towards me?
He said, “I am the proof of Allah upon His creatures and I am the Baqiyat Allah upon this earth. I am the one, who would fill the earth with justice and equality just as it would be filled with injustice and inequity. I am the son of Hasan Ibn Ali Ibn Muhammad Ibn Ali Ibn Musa Ibn Ja’far Ibn Muhammad Ibn Ali Ibn Husayn Ibn Ali Ibn Abi Talib (‘a).”
Then he asked me to close my eyes and I obeyed. After a few moments, he asked me to open my eyes. I found that I was now very close to the same caravan, which had left me behind. By this time, Imam Az-Zaman (‘aj) had disappeared from my eyes.’
We should know that Hasan Ibn Hamza Ibn Ali Ibn ‘Abd Allah Ibn Muhammad Ibn Hasan Ibn Ali Ibn Husayn Ibn Ali Ibn Abi Talib (‘a) is from the most important jurisprudents of Shi’a sect and is a scholar of the fourth century.
In Ma’alim al-Ulama41, Ibn Shahr Ashob has mentioned all his writings and Shaykh At-Tusi has said that he was an accomplished scholar and a righteous practicing jurisprudent and he possessed many excellent qualities…till the end.42
Incident Four: Painful Treatment
The above scholar has said that the author of Arabeen has said that between me and the Almighty Allah I know an afflicted person, who saw the Imam many times. And at times he was involved in deadly illnesses, from which His Eminence cured him. The name of this Arba’yn is Kifayat al-Muhtadi fi Marifat al-Mahdi (‘aj) and the year of the edition, which this humble servant is having, is 185.
Incident Five: Ismail Ibn Hasan Harqali Is Cured By Imam (‘A)
The accomplished scholar, Ali Ibn ‘Isa Irbili says in Kashf al-Ghummah 43 that: Some people informed me from my trusted friends that there was a person in Hilla known as Ismail Ibn Hasan Harqali from a village known as Harqal, who died during my time, but whom I did not have the chance to meet.
His son, Shamsuddin narrated to me that his father said that an abscess came up on his left thigh and became as big as a fist. This abscess was there for a long time and it particularly gave him severe pain during the spring season. He used to lose a lot of blood through it. He said that he wasn’t able to properly offer his mandatory prayers because of the abscess. He worried so much about this that he went from his village to the town of Hilla. There he met Sayyid Raziuddin Ibn Tawus, who was the most eminent scholar of the Shi’a during those days although he wasn’t recognized as their Pontiff, only, perhaps because he abstained from issuing edicts to the believers. Ismail Harqali met him and explained his problem to him.
Sayyid Raziuddin called all the physicians of Hilla and sought their advice. They suggested that the only possible cure was the amputation of the abscessed limb. But they Also, said that there was great risk even in amputation, because there was the risk of severance of some vital veins in the process of amputation. The physicians were believer, and they didn’t want to give him careless advice.
Sayyid Raziuddin told Ismail Harqali: “The Shari’ah gives permission to offer your prayers despite the impurity of the pus oozing from the abscess.” He said, in fact, prayers in such excruciating conditions will be doubly felicitous. Now, there was only one city, Baghdad, where there could perhaps be a possibility of his finding a cure. Baghdad was the capital of the realm of Islam and scholars of all disciplines were assembled there. Ismail Harqali thought that he must head for Baghdad. He met the personal physician of the Caliph and went to heavy expenses to take his treatment. He spent all his money, but the cure was not in sight. He had spent all his funds and was then subject to abject penury.
He now thought that he would go and seek the help of the Imam Az-Zaman (‘aj) in Samarrah. Therefore, he proceeded from Baghdad to Samarrah. For many days he continued to visit the Mausoleum of the Imams (‘a) and also, visited the cellar from where the Last Imam (‘a) went into hiding. Although the cellar at Samarrah isn’t the abode of the Imam (‘a), it is certainly associated with his memory. Many days went by when he thought that there was no hope of his recovery from the abscess and he was thinking of returning home disappointed. He thought that he had left his wife and children at home long enough and that he must go back to them.
Therefore, the next morning, early with the sunrise, he went out of the ramparts of the city. Near the ramparts was flowing the river Tigris. He took a bath there and wanted to visit the mausoleums to bid adieu to the Imams (‘a). He changed into a clean dress and carried water in a pitcher for cleaning the abscess if it suppurated. This was as a caution for his entering the mausoleum in a clean state. As he entered the ramparts of the town, he found four persons cantering on horses towards him. Their personalities and garments were different from those of the Samarrans. He thought that they must be some travelers passing through the town. They came near him and suddenly stopped. Two of them were youths. They came and stood on his left. There was one elderly person who stood on the other side.
The fourth person, who was neither a youth nor an old person, stood in front of him and inquired about the condition of the abscess and said that he would like to inspect it. He replied that the abscess was increasing by the day. Ismail thought that he had just cleaned himself and was going for the Ziyarah. He was wondering if he would lose his cleanliness if the person touched his abscess. He therefore refused to oblige. Now, the person strongly protested why he wasn’t willing to show them his abscess? Then the person bent low, pushed aside the garment from his thigh, held the abscess in his hands. Suddenly the pus gushed out from the abscess. He felt pain for a while, but was relieved soon thereafter. Then the person put his hand over the area of the abscess and it looked completely cured. The person put back his garment in its place and said, “O Ismail! You are now fully healed!” He wondered who this person was? How could he know his name? He asked, puzzled and amazed, “How is it that you know me by name?!” The elderly person standing on his right said, “Ismail! Greet him! He is your Imam Az-Zaman (‘aj)!” Ismail greeted the Imam (‘a). But replying to his greeting he swiftly mounted the steed and the four persons sped away from sight in no time! Ismail tried to sprint behind the horse of the Imam (‘a). For once the Imam (‘a) stopped his horse and asked him to turn back.
He continued to run behind the Imam’s steed. He stopped a second time, and a third time when he said angrily, “O Ismail! I am your Imam Az-Zaman and I have asked you twice not to follow me! Even then in sheer disobedience you continued to follow us!” Ismail was taken aback. He turned back towards Samarrah. It was early morning and people were stirring out of their homes. He asked them if they had seen the four persons speeding through the town on their steeds. They replied in the affirmative. Ismail asked them if they knew the four riders?
They said that they didn’t know them, but their faces and attire indicated that they were not from that area. Then Ismail said that they had deprived themselves the opportunity of meeting Imam Az-Zaman (‘aj). People gathered around him and asked if he had been able to meet the Imam (‘a). He told them that he was visiting Samarrah seeking a cure for the abscess on his thigh. He informed them that the Imam (‘a) himself touched the abscess and it was instantly cured. The persons removed the cloth from his thigh to see if that was the case. They Also, inspected the other thigh. There wasn’t any sign if ever there was an abscess on any of his thighs. The persons snatched away small pieces of his garment to keep with themselves as a memento. They said that Ismail was the fortunate person, whose body was touched by the Imam (‘a). He went with difficulty to the inn, changed into a fresh garment and started for Baghdad.
When he reached the Baghdad Bridge, he saw a wondrous scene. The story of his miraculous cure had preceded him and there was a huge crowd waiting for him on the bridge. Whenever any traveller reached the bridge, they would ask his name and then let him pass. Ismail didn’t know why they were asking the name of the new arrivals. When he told them that he was Ismail Harqali, they caught hold of him as was done by the men in Samarrah. It was almost a stampede and he was about to swoon and fall down. Then he noticed Sayyid Raziuddin Ibn Tawus coming towards him with a big crowd following him. He asked the men to allow him some fresh air.
Hearing his admonition, the men moved away from Ismail. Sayyid Raziuddin caught hold of his shoulder and took him to his house in Baghdad. He told Ismail that the entire populace in Baghdad knew about his miraculous cure. Ismail related to him the entire episode. He told him that not only the story was correct, but the Imam (‘a) had sent a personal message for Sayyid Raziuddin. Sayyid Raziuddin immediately offered a prayer of thanksgiving and took him along to the caliph.
The caliph was a follower of the Aali Muhammad. Sayyid Raziuddin recounted the entire event to the vizier. The vizier informed about it to the caliph. The caliph called them immediately to his court and ordered all the eminent physicians of Baghdad to immediately report at the court. They all came there. The caliph asked them if they remembered Ismail who approached them some days ago for the treatment of the abscess on his thigh. They confirmed that they did inspect the abscess and also, that they thought that it wasn’t possible to treat it. The only alternative was the amputation of the limb. The caliph asked, if the abscess had healed, what would have been the result? They replied that if the abscess really healed, it would leave an ugly mark on the spot for at least two months or more, which would then turn into a white mark that the person would carry for his entire life. Now, the caliph asked Ismail to move his garment from the spot where the abscess was. The physicians inspected it minutely and were surprised that there wasn’t any mark of the abscess there and the skin was as healthy as that of a normal person.
One of the physicians was a Christian. He said that what happened could only be a miracle of Hazrat ‘Isa (‘a). Now, the team of the physicians was sent away. The caliph wanted to give to Ismail a thousand Dinars as a gift, which he politely refused. The caliph was surprised why he was not accepting the gratuity. He said that the one, who cured him has ordered him not to accept any gift. Ismail now went back to the place of Sayyid Raziuddin Ibn Tawus. He wrote a letter to Ali Ibn Owais, who sent to Ismail a purse containing 1,000 Dinars. When Ismail Harqali returned to his village, his son saw the thigh and was surprised that the abscess had totally disappeared and there was no mark left! Even hair had grown at that spot as it normally does.
Ali Ibn ‘Isa says: I asked Safiuddin Muhammad Ibn Muhammad Ibn Bashir Alawi Musawi and Najmuddin Haider Ibn Aisar about this incident. These two were my friends among the important personalities of that time and they had seen Ismail Ibn Hasan in that illness and healthy after that and they testified it.
Also, his son, Shamsuddin narrated: After this incident, my father used to remain very sorrowful due to the separation. Thus, he used to go and stay in Baghdad during the whole of winter and travel to Samarrah and perform the Ziyarah. This year he performed Ziyarah for the fortieth time only in the hope that perhaps he gets the same chance again to see Imam Az-Zaman (‘aj). But may Allah have mercy on him; he passed away this year with the hope that he will see the Imam again.
The author says: Shaykh Hurre Amili, in the book of ‘Amal al-’Amal 44 says: Shaykh Muhammad Ibn Ismail and Hasan Ibn Abu al-Hasan Ibn Ali Harqali, accomplished scholar, was a student of the Allamah and I have seen different books in his hand writing from whom it is clear that they were written during the time of the author and were read before him or his son, Fakhr al-Muhaqqaqin…end
This humble author is aware of two copies of the Sharai, which are mentioned to be in the handwriting of Shaykh Muhammad; one of them is having a single volume and in the view of Muhaqqiq Awal and Muhaqqiq Saani and permission of both the gentlemen is mentioned in it and presently in the city of Kadhmayn it is present with the noble scholar Sayyid Muhammad Aali Sayyid Haider (d.a.) and it is mentioned on the back: Completed inscribing the book, the humble servant needful of divine mercy, Muhammad Ibn Ismail Ibn Hasan Ibn Abu al-Hasan Ibn Ali Harqali, may Allah forgive him, his parents and the all men and women. On the last morning of Thursday, 15th Ramadhan, 670 A.H. by the praise of the Almighty Allah and praise be to Allah, the Lord of the worlds and Allah is sufficient a helper.
The humble slave, Muhammad Ibn Ismail Ibn Hasan Ibn Abu al-Hasan Ibn Ali Harqali concluded writing this letter (may Allah have mercy on him, his parents and on the believers) at the last part of Thursday 15th Ramadhan, year 670 A.H. And praise be to Allah, the Lord of the worlds. Allah is sufficient for us and the best of the executors.
The letter of Muhaqqiq regarding him is as follows: Indeed, he may Allah help him by way of teaching, discussion and research in the gatherings of its last four assemblies on 18th Zilhajj of the year 671 A.H. by our master and chief Amir Al-Mu’minin Ali Ibn Abi Talib (‘a) - Ja’far Ibn Saeed.
And the permission of Muhaqqiq Saani at the back of the first volume for Shaykh Sharafuddin Qasim Ibn Hajj, famous as Ibn Hazafa in the year 933 and his writing is present at the end of the first and second volume; and this author is having another version by divine grace in two volumes and it was read out before Muhaqqiq Saani, Ibn Fahd and Shaykh Yahya Mufti Karki etc. And all the letters are present in it and most of the marginal notes in it are in the writing of Ibn Fahd.
Incident Six: Cure Of Mirza Muhammad Saeed Naini Isfahani
This incident is very much similar to the previous one and it is that informed us the prominent and pious scholar, Mirza Muhammad Husayn Naini Isfahani, the illustrious son of the practical scholar and cultured gentleman, Mirza Abdur Rahim Naini, entitled Shaykh al-Islam, who is my full brother, whose name is Mirza Muhammad Saeed and who is presently studying in religious universities.
Around the year 1285 he developed pain in his leg and swelling appeared at the back of the foot, where a blood clot rendered him unable to walk.
They brought Mirza Ahmad the physician, son of Mirza Hajj Abd al-Wahhab Naini for his treatment and he treated him and his leg and foot were restored to health. Within a few days another abscess appeared between his knees and calf and after another few days another abscess appeared in his thigh and a third abscess between the shoulders; each of which became infected and were very painful. They festered and became full of puss.
More than a year passed in that condition and all kinds of treatments were taken, but none proved effective. On the contrary, the wounds continued to increase by the day and during this long time, he was unable to put his foot on the ground and they used to carry him from one place to another on shoulders.
Because of the prolonged illness, his mood became weak and due to excess bleeding and puss he was reduced to a bundle of skin and bones and it became very difficult for the father as any treatment they adopted only worsened his wounds and weakened his condition further. The condition of his wounds worsened to such an extent that from the two abscesses one of them between thigh and the calf and the other one between the shoulders were such that if hand was passed over one of them, blood and puss seeped out from the other.
During those days a severe epidemic appeared in Nain, and we took refuge from it in one of the villages. Thus, we were informed that an expert surgeon called Agha Yusuf was staying at a nearby village.
So, the father sent someone to him and called him for the cure and when my indisposed brother was brought before him for treatment, he was shocked for a moment till the father went out and I remained with him along with one of my uncles, Mirza Abd al-Wahhab. He spoke to him in private for some time and we concluded from what we overheard that he was conveying the message of despair to him and he was concealing it from me lest I should inform the mother. Then he became distressed and very much worried.
Then the father returned. That surgeon said: I will take this much as advance and then I will begin the treatment and his aim was that the denial of the father would become an excuse for him to leave before starting the treatment.
So, the father refused to pay any advance before the treatment and he got an opportunity and returned to his village. The father and mother knew that this was because the doctor was not having hope to treat the patient; and despite having such expertise, he has despaired.
I had another uncle, Mirza Abu Talib who was very religious and was well-known in the area, because he wrote letters addressed to Imam Az-Zaman (‘aj) on behalf of people, which were very effective and people often contacted him during hardships and calamities.
My mother requested him to write a letter seeking the help of the Imam to cure her son. He wrote it on Friday. The mother took it and taking my brother, went to a well near our village. My brother dropped that letter into the well and it remained suspended at the top of the well in the hands of the mother and this moved both of them and they wept intensely; and it was the last hour of Friday.
After a few days, when I dreamt that three mounted men have arrived in the form they had arrived in the incident of Ismail Harqali, from the desert and reached our place. In that condition I recalled the incident of Ismail and at that time I was aware of it and its details were in my knowledge.
So, I noticed that the rider preceding them was Hazrat Hujjat (‘a) and that the Imam had come to cure my brother. My brother was lying on his back or leaning on his bed as was his practice most of the time.
Hazrat Hujjat (‘aj) approached with a spear which he passed over his body and said: Get up, as your uncle has returned from the journey.
In this way, I realized that Imam (‘a) implied another uncle of ours, Hajj Mirza Ali Akbar, who had gone on a business trip since a long time and we were worried about him because of the delay due to the changing times and severe famine.
When the Imam passed the spear on his shoulder and uttered that statement, my brother woke up and hastened to the door to welcome that uncle.
After I awoke, I saw that it was morning and the atmosphere was lit up and no one had risen up for the Morning Prayers. I rose up in haste and went to my brother before putting on my clothes. I woke him up and said: Hazrat Hujjat (‘a) has cured you; you may get up.
I took his hand and made him stand up. My mother woke up and cried: Why are you waking him? He was awake most of the night due to pain and a little more sleep will be good for him. I said: Hazrat Hujjat (‘a) has cured him.
When I made him stand up, he started walking around the room and though he was unable to stand up since a year or more and was carried from one place to another by others.
This incident was publicized in that village and all relatives and acquaintances came to see him as they could not believe it. I narrated the dream to them and I was pleased that I made haste to narrate about the cure while he was asleep and the blood and puss stopped that day and his wounds were cured within a week.
After some days our uncle arrived safe and sound and, on this date, which is year 1303 and all the persons mentioned in this story are alive, except my mother and the surgeon, who passed away. And praise be to Allah.
Letter Of Entreaty To The Imam Of The Time (‘A)
The author says: Letter of entreaty to the Imam of the Time (‘a) is narrated in a number of ways and is present in many books of general supplications; but I came across a version, which is not mentioned there. On the contrary, it is not even quoted in Mazar Bihar Al-Anwar and the book of supplications of Bihar Al-Anwar. Since its copy is rare we found it necessary to mention it here.
Prominent scholar, Muhammad Ibn Muhammad Tayyib, a scholar of Safavid rule, in his book of Anees Al-’Abidin45, which Allamah al-Majlisi in Bihar Al-Anwar and the learned scholar, Mirza ‘Abd Allah Isfahani has narrated in As-Sahifah ath-Thalitha, from the book of Saadaat the text of Du’a Tawassul for every important matter and need.
In the name of Allah, the Beneficent, the Merciful
I make as a medium, O Abal Qasim Muhammad Ibn Hasan Ibn Ali Ibn Muhammad Ibn Ali Ibn Musa Ibn Ja’far Ibn Muhammad Ibn Ali Ibn al-Husayn Ibn Ali Ibn Abi Talib (‘a) for the great news and the straight path and the infallibility of refuge-giver, by your mother, chief of the ladies of the world and through your purified forefathers and by your purified mothers; by Yasin and the wise Qur’an and the great power and the reality of faith and the light of the lights and the hidden book that you be the envoys to the Almighty Allah in the need of so and so or destroy so and so.
And this letter is placed in pure clay and dropped in flowing water or a well saying: O Saeed Ibn ‘Uthman or O ‘Uthman Ibn Saeed convey my request to the master of the age (‘a).
The version was like this, but in view of some traditional reports and method mentioned in some letters, it should be as follows:
O ‘Uthman Ibn Saeed and O Muhammad Ibn ‘Uthman…and so on and Allah knows best.
Incident Seven: Fulfilment Of Sayyid Muhammad Jalil Amili’s Supplication
In that is mentioned the effect of the letter of plea of the most pious scholar, the late Sayyid Muhammad, son of Janab Sayyid Abbas, who is a resident of Jubbe Shees, a village of Jebel Amil. He suffered some oppressions at the hands of the tyrant ruler due to which he had to leave the place secretly when he had nothing to subsist on for even a single day. He was not accustomed to asking from others. After migrating from his native place, he continued to tour around the area and during that period of roaming he saw strange things in dream and wakefulness till he became the caretaker of Najaf al-Ashraf shrine and got the opportunity to stay in a part of the holy courtyard. Five years passed after leaving home. His death occurred at this place only. He used to visit me at times. Sometimes he borrowed books of supplications from me. He was having tight financial conditions and he often recited supplications for increase in sustenance and he did not omit any of the effective supplications. So much so that once he supplicated for forty days in the service of the master of the age in such a way that every day, he wrote an application and leave the town before sunrise and at a distance of three miles where no could see him, he used to conceal that letter of plea in mud and entrusting it to one of the deputies of Imam (‘a) used to put it in the river.
Thirty-eight or thirty-nine days passed in this manner, when returning from there he narrated that I was going on my in a very sorrowful mood, when a gentlemen in Arabic attire came from behind and greeted me. I replied in very ordinary way, but I did not become attentive to him. He walked with me for a distance and addressed me in the dialect of my native village: What is the matter, Sayyid Muhammad? Why do you leave before sunrise and present a letter of request? Do you think that your Imam is not aware of your need? I was very amazed at this statement as till date no one was aware of this act and neither there is anyone from Jebel Amil in Najaf, whom I am not acquainted with. All of a sudden, I realized that it seems to be the Imam of the time. Because I had always heard that no one could be compared to the Imam with regard to the delicateness and softness of his hand. So I wanted to shake his hand in order to be sure and that I should adopt a conduct suitable for the presence of the Imam. So I stretched out my hand, shook hands and found them to be same as I had heard. Then I became sure that it was the Imam. At that time, I was bestowed a great favour and I had succeeded in my aim. But when I wanted to kiss the hands, I did not find anyone there and the Imam disappeared from sight.
The author says: The softness of the blessed hands, as mentioned in this incident reminds us of the similarity of His Eminence with his holy grandfather in physique as well as in habits. This is further supported by the report, which Abu Muhammad Ja’far Ibn Ahmad Ibn Ali al-Qummi Naziri has narrated in the book of Musalsilaat; from Husayn Ibn Ja’far that he said: Said Muhammad Ibn ‘Isa Ibn Abd al-Karim Dharr At-Tusi in Damascus that Umar Ibn Saeed Ibn Yasaar Munji said: Ahmad Ibn Dahqan said: Khalaf Ibn Tameen said: I came to Abu Hurmuz to visit him during his illness. He said: I met Anas Ibn Malik to pay condolence to him.
He said: I shook hands with the Messenger of Allah (S) with these hands; after that I did not touch any brocade or silk, which was softer than the blessed hands of His Eminence.
Abu Hurmuz said: Then we said to Anas Ibn Malik: Shake hands with us with the same hands that you shook with the Messenger of Allah (S).
So, he shook hands with us and said: Peace be on you.
Khalaf Ibn Tamim said: I asked Abu Hurmuz: Shake hands with us with the hands that you shook with Anas Ibn Malik; so, he shook hands with us and said: Peace be on you.
Ahmad Ibn Dahqan said: We said to Khalaf Ibn Tamim: Shake hands with us with the hands that were shook with Abu Hurmuz. So, he shook hands with us and said: Peace be on you.
Umar Ibn Saeed said: We said to Ahmad Ibn Dahhaan: Shake hands with us with the hands that were shook with Khalaf Ibn Tamim. So, he shook hands with us and said: Peace be on you.
Muhammad Ibn ‘Isa Ibn Abd al-Karim said: We said to Umar Ibn Saeed: Shake hands with us with the hands that were shook with Ahmad Ibn Dahqan. So, he shook hands with us and said: Peace be on you.
Husayn Ibn Ja’far said: We said to Muhammad Ibn ‘Isa: Shake hands with us with the hands that were shook with Umar Ibn Saeed. So, he shook hands with us and said: Peace be on you.
Abu Muhammad Ja’far Ibn Ahmad Ibn Ali Raazi, the author of this book said: We said to Husayn Ibn Ja’far: Shake hands with us with the hands that were shook with Muhammad Ibn ‘Isa. So, he shook hands with us and said: Peace be on you.
Supporting this is the statement of Sahib Ibn Abbad in the book of Muheet al-Lughat that the term of ‘Shushan al-Kaffain’ mentioned in the tradition describing the Messenger of Allah (S) is quite well-known among Ahl al-Sunna and Shi’a and they have narrated it through reliable chains of narrators; it has come with the two dots over the Arabic letter of Taa, which is in the meaning of softness as he has mentioned there: Shutun is softer than clothes and its singular is Shatan and it is mentioned in traditions that the hands of the Messenger of Allah (S) were Shatan and one, who has narrated as ‘Tha; has misquoted the tradition; but all the tradition scholars, commentators of traditional report and experts of language have recorded it as Tha. On the contrary, they regard the statement of the author of Muheet as odd.
After narrating the whole report in Mani al-Akhbar46, Shaykh as-Saduq says: I asked Abu Ahmad Hasan Ibn ‘Abd Allah Ibn Saeed al-’Askari about the exegesis of this report.
He replied: So that it may be said in the explanation of the washing of hands: that is the blessed hands of His Eminence were rough and coarse and Arabs praise men with hard hands and the ladies with soft hands.
Ibn Athir Jazari says in Nihaya47: That is his two blessed hands were inclined to coarseness and shortcoming.
And some have said that there was hardness in his fingers without any shortcoming and this is preferred in males. Because this is more severe to them than to captivate them; that is to take something, which is the activity of males; hence this is a preferable quality in males and unprefferred in females.
His statement is supported by the fact that the hands of Amir Al-Mu’minin (‘a) were Also, hard and rough. Shaykh Al-Mufid has narrated in Al-Irshad48, that when the Commander of the faithful, peace be on him, headed for Basra, he stopped at al-Rabadha. The last (of the returning) pilgrims met him there. They gathered together to listen to some words from him, while he was still in his tent.
Ibn Abbas, may God be pleased with him, reported:
I went to him and found him stitching a sandal. I said to
him: “We have a great need (to know) what you will do in order
to put right our affairs.”
He did not speak to me until he had finished his sandal. He put it next to the other one and then he asked me: “(How much do you) value them?”
“They have no value,” I answered.
“More than that,” he retorted.
“A fraction of a dirham,” I suggested.
He said: “By God, they are more lovable to me than these affairs of yours, but for the fact that I must establish (what is) true and ward off (what is) false.”
“The pilgrims have gathered together to listen to some of your words,” I said. “Would you permit me to address them? If (my words) are good, they will be yours. If they are not, then they will be mine.”
“No, I will speak,” he answered, and he put his hands on my breast. The palms were rough and hard and it hurt me. It could only be that ‘ba’ was Actually, ‘tha’ otherwise there is no other reason as the softness of the hand does not cause pain.
It is narrated from Yaqub Ibn Manqush in Kamal ad-Din49 that he said: “I went to Abu Muhammad Hasan Ibn Ali (‘a) to find him sitting on his usual place in his house. There was a room to his right with a curtain at its entrance.
I asked the Imam: Who is the master of this affair?
He replied: Lift that curtain.
When I lifted the curtain A five-year-old boy came towards us…then he describes His Eminence including the statement that his hands were “Soft and clear”; and in the copy ‘ba’ is Actually, ‘Tha’ and al-Majlisi has interpreted wrongly in Bihar Al-Anwar.
Incident Eight: Sayyid Muhammad Jabal Amili
The righteous and pious scholar, Sayyid Muhammad Amili narrated that once I went for the Ziyarah of the holy Mash-had of Imam Ali Ridha’ (‘a) and I stayed there for a long time. Since I was in extremely poor financial conditions, whenever I decided to go with a caravan, I did not have the provisions for the journey and I was compelled to stay behind. Once, when some pilgrims set out, after they left, I decided not to leave this caravan in any way. Winter was approaching and I had no clothes and I would perish in that climate. If I was unable to get a caravan and if I died of hunger or thirst, it would be better.
So, I set out from the holy sanctuary in the afternoon. I came out of the town and took the road on which those pilgrims had departed; but I did not meet anyone till sunset. So much so that night fell and I had nothing to eat. I was terribly hungry and, in that forest, nothing was seen, except trees of bitter colocynth. In restlessness of hunger, I picked quite a few of them that perhaps I will be able to consume them, but I did not succeed. After walking some time, I saw a mound and I climbed it. There I saw a spring, which amazed me a great deal and I thanked the Almighty Allah and drank from it thinking that as I was facing a certain death, I should perform ablution and pray so that I may not die leaving prayers unperformed. So, I made the ablution and prayed the Maghrib and Isha prayer. After that the forest filled up with the sounds of wild animals. At that time, I had completely lost hope of survival. It was a dark night and the wilderness was terrifying and I was involved in the difficulties of the journey. In that condition I was only reminded of God and the believers in God. I fell down on the earth and decried a rider approach. I thought that death was near. However, when the rider came near, he greeted me and I responded. Then he asked what the matter was. I gestured to my weakness and he said:
You are having three musk melons, why don’t you eat them? Look behind. I glanced at my back and saw a tree of musk melons bearing three fruits. He said: You are hungry. Eat one of them now and take two with you and depart from this straight path. Then eat half a fruit in the morning and half in the afternoon. But keep the third one safe as you will be in need of it. You will reach a black tent by nightfall and the owners of that tent will convey you to the caravan. Saying this that person disappeared.
I arose and plucked those musk melons. Ate one of them immediately which was so sweet and tasty that I had never eaten anything so delicious before. I took two musk melons with me and set out on the road suggested by that gentleman till the sun arose. I cut this second musk melon and ate half of it. When it was afternoon, I ate the other half. My journey continued. Night began to fall and it was the time of sunset, when I decried that tent. Some people emerged from the tent and they came running to me and held me tight and took me as if I was a spy. When they brought me before their leader, he asked me in a threatening manner:
Where do you come from? Tell the truth or I will kill you. I explained my circumstances and offered various justifications, but it was of no use. He said: The route from where you claim to come is such way that no one can take it without being dead or being killed by wild animals. Secondly the distance from here to Mash-had Muqaddas is a journey of three days. Now, tell me the truth or I will eliminate you. He pulled out the sword, but he noticed the musk melon with me. I narrated the whole story to him hearing which all them unitedly said: Firstly, there is no musk melon tree in this wilderness; secondly how is its presence possible when we have not seen the like of it. Then they thought for some time and discussed among themselves from which I understood that they now believed in my truthfulness and they understood that it was a miracle of Imam (‘a).
Then they changed their attitude. All of them kissed my hands and accorded great honour to me. They took away my garments as blessings and provided me with new raiment. They kept me as a guest for two days and on the third day gave me ten Tumans and sent three persons with me till I joined that caravan.
Incident Nine: Cure Of Atwa Zaidi
The most accomplished scholar, Ali Ibn ‘Isa Irbili, author of Kashf al-Ghummah 50 says: Sayyid Baaqi Ibn Atwa Alawi Husayni narrated to me: My father, Atwa was a Zaidiyyah by faith. He was unwell and the physicians had exhausted all their efforts to cure him. He was disappointed from us, his children and denied our inclination to the Imamite faith. He often said: I will not testify in your favour of your faith and I will not join your religion till your master, al-Mahdi (‘aj) does not come and save me from this malady.
One day, it so happened that we were sitting together at the time of Isha when we heard father shouting: Come fast!
When we went to him, he said: Your Imam Az-Zaman (‘aj) has just left me. Hurry up so that you might be able to meet him.
We went out and looked here and there, but could not see anyone. We came back to him and asked him to tell us the whole story.
He said: A few moments ago, a person came to me and said:
O Atwa!
I asked: Who are you?
He replied: I am the Imam of your sons (Atwa was from the Zaidiyyah sect and his sons were Imamite). He said: I have come to cure you from this malady.
He then touched my navel and pressed it a little and then went away.
Now, when I touched and felt it, I saw that I was completely cured. Then this incident became very famous. I asked about it from other than the sons of Atwa Also, and they Also, verified it.
After the mention of this incident and the story of Ismail Harqali, the author of Kashf al-Ghummah says: Thus, there are many incidents of Imam Az-Zaman (‘aj) granting miracle cure, but they are all not mentioned here for the sake of brevity.
Incident Ten: Mahmud Farsi Embraced Shi’ism By The Blessing Of The Imam
The prominent Sayyid and the great scholar, Bahauddin Ali Ibn Abd al-Hamid Husayni An-Najafi Neeli, contemporary of the Shaykh Shaheed Awwal (r.a.), says in the book of Ghaibah: Informed me Muhammad Ibn Qarun:
They invited me to a woman and I went to her. I knew that she was a believer lady and was chaste and pious.
Thus, her family members married her to Mahmud Farsi, well-known as the brother of Bakar; and his relatives were called as Bani Bakar. The people of Fars were known for their stern Sunni faith and for their enmity to the people of faith and Mahmud was most severe regarding this. And Allah, the Mighty and the High gave him Tawfiq and he converted to Shi’a faith in opposition to his family members who continued to follow their Sunni faith.
So I said to that lady: How strange! How did your father Dar to do this that he agreed that you should live with these people? How did your husband oppose his family members and gave up their faith?
That lady said: O Muqri, indeed there is an incident about it and when the people having a taste for literature hear it, they will declare that it is a very strange story.
I asked: What is the incident?
She said: Ask him and he will inform you about it.
Shaykh said: When I met Mahmud, I asked: O Mahmud, what impelled you to leave your community and to enter the Shi’a?
He replied: O Shaykh, when the truth became I evident, I followed it. Know that it is the habit of the people of Fars that when they hear that a caravan has come to meet them, they go out to meet it before it reaches them. Thus, once it so happened that a large caravan arrived.
Thus, I went out and there were many children with me. At that time, I was a child about to reach maturity. So due to innocence I came out to search for the caravan without worrying for the consequences.
Thus, I lost my way and wandered into a valley, which I did not recognize. The trees and thorny plants in that region were so thick that I had never seen anything like that. I continued walking till I was absolutely exhausted and due to extreme thirst, my tongue hung upon my chest. I became sure that I was facing a certain death.
I was in that condition, when I suddenly decried a rider mounted on a white horse and he alighted near me. He spread out a soft carpet, the like of which I had never seen and whose fragrance entered my nostrils. I turned to him and suddenly I saw another rider mounted on a red horse, who was dressed in white garments and was wearing a turban, whose tails hung on both his sides. He alighted on that carpet, stood up and started praying. The previous man Also, prayed along with him. Then he sat down to recite the post prayer devotions.
Then he turned to me and called out: O Mahmud! Here I am, my master, I responded weakly. He said: Come here.
I said: Due to the severity of thirst and weakness, I do not have the strength to do so.
He said: No fear for you.
When he said this, I perceived freshness in my body. So, I crawled to him on my chest. He passed his hand over my face and chest and raised it so that my tongue may enter my mouth and whatever grief and sorrow that I had was dispelled and I returned to my previous condition.
Then he said: Get up and bring a piece of Colocynth to me.
There was a large quantity of Colocynths there. I brought a large one for him. He cut into two halves and said: Eat it!
So took it from His Eminence and did not Dar to oppose him.
When I tasted it, I realized that it was sweeter than honey and cooler than ice and more fragrant than musk. Thus, I ate to satiation.
Then he said: Call your friend.
So I called him. He said in a weak voice: I am unable to move.
He said: Get up, there is no fear for you.
So he Also, turned his face and chest to him and came crawling. He did what he had done with me. Then he arose from his place and mounted his horse.
I said: I adjure you by the Almighty Allah, O my master, please be kind enough to convey us to our people.
He said: Don’t make haste. Then he drew a circle around us with his spear and then joined his companion.
I said to my friend: Get up, so that we may find a path to the mountain.
We got up and started walking. Suddenly we saw a wall before us. We then walked in the opposite direction and saw another wall before us. In the same way, there was a wall in all directions. So we sat down to cry on our condition.
I said to my friend: Give me that colocynth, so that we may eat it.
He brought the colocynth. We saw that it was most bitter and nasty. We threw it away and waited for some time. When suddenly a large number of beasts surrounded us whom only the Almighty Allah can count. Whenever they tried to come near us that wall prevented them. And when they went away the wall disappeared and when they returned again the wall Also, appeared.
We slept there in complete peace and confidence. In the morning the sun rose up and the climate became hot and thirst overcame us. We fell down in exhaustion. Suddenly the two riders reappeared and repeated what they had done the day before.
When they wanted to leave us, we said: We adjure you to take us to our people.
They said: Glad tidings to you that soon will come to you one, who will take you to your people.
Then they disappeared from our sight. When it was almost sunset, we saw a native of Farasa, and he was having three asses with him. He had come to the woods to collect firewood. When he saw us, he was terrified and he fled from us in fear leaving behind his donkey. We called out to him by his name and also, mentioned our names.
He returned and said: Woe be on you; indeed, your family had been mourning for you. Get up, I don’t need this firewood.
So we arose and mounted those asses. When we reached our village, he entered the town before us and informed our people. They were highly pleased with him and rewarded him much.
When we joined our people, they asked us about what had befallen us. We narrated to them all which we had witnessed.
They falsified us and said: They are hallucinations caused by thirst.
After that I forgot that incident as nothing remained in my memory about it till I was twenty years of age and I got married and I took the profession of hiring out beasts of burden among my people, and there was no one harsher than me in enmity to faith, to the pilgrims who traveled to Samarrah. Thus, I used to hire out animals to them in order to harass them, by what came into my hands from robbery etc. and we believed that this act would make us proximate to Allah, the Mighty and the High.
So, by chance I rented out my animals to a group from Hilla and they were returning from the Ziyarah and among them were Ibn Sahili, Ibn Arafah, Ibn Harib, Ibn Zuhdari and other respectable persons. And we were going to Baghdad and they were familiar with my prejudice and enmity. So, when they saw me alone on the way and they were full of anger and enmity they did not leave any cruelty from me, but I remained quiet and did not have the power over them due the excess of their numbers.
When we entered Baghdad, that group headed towards the west side of the city and alighted there and my heart was brimming with anger on them. When my friends arrived, I arose and went to them and slapped my face and cried. They asked: What is the matter with you? I narrated the incident to him regarding what had befallen me.
They began to curse those people and said: Be happy that we shall gather on the way, when they go out and we will do with them something more sinister than what they did.
When it was dark, success fell into our share. So I said to my friends: This group of Rafidhis will never give up their faith, on the contrary, other than them, when they become pious, they return to their religion and this is not so, except that the truth is with them and I remained apprehensive and supplicated the Almighty Allah for His Messenger, Muhammad (S) to show me a sign on this night so that I discover that which He has made obligatory for His servants.
I fell asleep, when suddenly I saw Paradise that they have decorated it and there were huge trees differently colored and fruits and they were from the species found on this earth; because their branches were upside down and their roots were on the top and I saw four streams: each being of wine, milk, honey and water and these streams were flowing and the level of the water was same on the earth in such a way that if an ant wanted to drink from it, he can definitely drink from it. And I saw good looking ladies and saw a group of people eating those fruits and drinking from those streams and I had no power on them. Whenever I wanted to take fruits from them, they went upwards and when I tried to drink from those streams, they went down.
I said to those people: What happened, you are eating and drinking and I cannot? They replied: You have not yet come to us.
I was in that condition when I suddenly decried a large army. They said: Our lady, Lady Fatimah az-Zahra’ (‘a) is coming.
I looked and saw an army of angels in the best of the forms and they came from the space and landed on the earth and then encircled the holy lady.
When Her Eminence came near, I saw that mounted rider who had saved me from thirst by feeding Colocynth to me. He was standing face to face with Lady Fatimah (‘a). When I saw him I recognized him due to that incident and I heard those people say: This is Muhammad Ibn Hasan Al-Qa’im, Al-Muntadhar (‘a).
People rose up and saluted Lady Fatimah (‘a). Then I arose and said: Peace be on you, O daughter of the Messenger of Allah (S).
She responded: And peace be on you, O Mahmud! Are you not the same whom this son of mine saved from thirst?
I replied: Yes, my lady!
She said: You will get salvation, if you embrace the Shi’a faith.
I replied: I have joined your faith of Shi’ism and I confess belief in the previous Imams of your progeny and those who remain.
She said: Glad tidings to you that you shall be successful.
Mahmud said: Then I woke up in a condition that I was weeping and restless due to what I had seen in dream.
My friends were alarmed and thought that I was crying because of what I had reported to them. They asked: Be assured, by God, we would definitely take revenge from the Rafidhis.
Then I fell quiet so that they may Also, cool down and I heard the call of prayer. I arose and moved to the west of Baghdad and joined that group of pilgrims. I greeted them and they responded: No welcome for you! No welcome for you! Get out from here, may Allah not bless you.
I said: I returned to you so that I may learn the principles of your faith.
They were shocked and some of them said: You are lying.
Others said: It seems he is stating the truth. Then they asked the reason for my decision and I narrated to them all I had seen.
They remarked: If you are true, we are presently heading for the tomb of Imam Musa al-Kadhim (‘a). So come with us and we would convert you to Shi’ism there.
I responded: I heard and I obeyed. And I began to kiss their hands and feet and I picked up their luggage and continued to pray for them till we reached Kadhmayn.
The Khuddam welcomed us and among them was an Alawite gentleman, who commanded a greater respect among them. They greeted the pilgrims and the pilgrims said: Please open the gate of the mausoleum for us, so that we may pay homage to our Sayyid and Master.
They said: By all means, but there is someone among you who intends to embrace the Shi’a faith and I saw him in dream standing before my lady, Lady Fatimah az-Zahra’ (‘a) and that honourable lady told me: A person will come to you tomorrow intending to embrace the Shi’a faith. So open the door for him before anyone else and if I see him I will recognize him.
Those people glanced at each other in amazement and said:
Consider us. So he began to look at each of us.
He said: Allah is the greatest! This is the one, whom I saw.
He took my hand and those people said: You are right, O Sayyid; and this man is Also, right in what he narrated and all were pleased and they thanked Allah, the Mighty and the High.
Then he took my hand and made me enter the shrine and converted me to Shi’a faith. I adopted devotion to those to whom it is supposed to be and became aloof from those who are supposed to be shunned.
When my job was complete, that Alawite said: Your Lady Sayyida says to you: Very soon you will get some worldly wealth; do not worry, the Almighty Allah will soon take it away from you and you will fall into hard times. So, seek refuge from us that you may get relief.
I said: I heard and I obeyed.
I owned a horse costing 200 gold coins, but it died and the Almighty Allah in its stead gave me a like of it and I fell into hard times. So I sought their refuge and was given relief and the Almighty Allah gave me relief through their blessings and today I love all whom they love and I am inimical to all to whom they are inimical and I am hopeful of their blessings and generosity and well-being in the end.
After that I contacted some Shi’a persons, then they got me married to this lady and I left my people and did not agree to marry a girl from among them.
The author says: This incident was narrated to me in the year 788 A.H., and praise be to Allah.51
The author says: Sayyid Ali Ibn Abd al-Hamid was one of our great scholars and a student of Fakhr al-Muhaqqiqeen, son of Allamah and a teacher of Ustad Fahd Hilli. Scholars of the science of narrators have extolled him a great deal. And Abd al-Hamid, his grandfather, has authored many important books and the Ibn Zuhri mentioned in this incident is Shaykh Jamaaluddin, the protagonist of incident number forty-four, which will be mentioned in due course. And he is the son of Shaykh Najmuddin Ja’far Ibn Zuhdari and Shaykh Najmuddin Zuhdari was famous scholar and a contemporary of Fakhr al-Muhaqqaqeen. He has important jurisprudential books to his credit.
The author of Riyaz al-Ulama writes: Some people have recorded this Zuhdari as Zihadari and this is more popular and some others have pronounced it with a ‘z’ in the beginning and a ‘r’ in the end.
It is learnt from this book that he was the most important scholar and we should know that with reference to some of these incidents it becomes clear that Mahmud was an Iraqi ‘‘Arab and his incident occurred there and not in Persia. Thus, possibly his origin was in Persia or it implies that place in Iraq known as Farasa as it is mentioned as Fars in some places.
Incident Eleven: Shaykh Abd al-Mohsin
The venerable Sayyid, who had attained lofty ranks and obvious miracles, Raziuddin Ali Ibn Tawus says in his treatise entitled: Mawasa wa Muzaiqa52 that: I went with my religious brother, Muhammad Ibn Muhammad Ibn Muhammad Qadi Aawi - may Allah increase his happiness and ennoble his end - from Hilla towards the holy tomb of his master, Amir Al-Mu’minin (‘a) on Tuesday, 17th Jamadi al-Aakhir in 641. Thus, the Almighty Allah chose for us to spend the night in the village known as Daurah Ibn Sanjar and our companions and mounts were Also, present there that night.
We set out from there in the morning of Wednesday of that same month and reached the holy tomb of our master, Ali (‘a) at noon of this Wednesday. We performed the Ziyarah, and after that night fell it was the eve of Thursday, the 19th of Jamadi al-Aakhir. Later I saw acceptance of the Almighty Allah and excessive of well-being.
Thus, we witnessed the signs of the acceptance, bestowals and exaltations and my virtuous brother, Muhammad Ibn Muhammad Aawi - may Allah increase his success - saw in dream that night: As if I was holding a morsel and saying to him that this is from the mouth of my master, al-Mahdi (‘aj); and I gave some of it to him.
In the morning, according to the honour that the Almighty Allah had bestowed on us, we recited the Nafila of Shab (Night) Prayer. In the morning of Thursday, we entered the holy tomb of our master, Ali (‘a) as usual.
Thus, the blessing of Almighty and the divine acceptance descended on me to such an extent that I was on the verge of swooning and my whole body was trembling and I was gripped by a severe awe due to the return of divine grace on me and what is clear for me from His favours on me and I was able to win over killing, separation from the family, grief and hardships.
Till in that condition Muhammad Ibn Kanilah arrived and greeted me, but I had no strength to even look at him as others; I did not recognize him at that time; on the contrary I asked him who he was and he mentioned it to me and in this Ziyarah, divine realizations and glad tidings descended on me anew.
My virtuous brother, Muhammad Ibn Muhammad Aawi - may Allah increase his success - informed me of some glad tidings, which he had seen; among which was that in his dream someone was narrating a dream, I was present - a rider and you - that is brother Salih Aawi - and two other mounted men rose up to the sky.
He said: I asked him if he knew who was one of the two mounted men?
The person who was dreaming relied on his dream: I don’t know.
Then you - that is I - said: That is my master, al-Mahdi (‘aj).
From Najaf al-Ashraf we turned to the Ziyarah of first Rajab at Hilla. We reached there on the eve of Friday, the 17th Jamadi al-Aakhir according to the Istikhara and a virtuous gentleman, Abd al-Mohsin, a native of Sawad, a village of Iraq, came to Hilla and mentioned that he met our master, al-Mahdi (‘aj) openly and in wakefulness and that he had sent him to me with a message.
So, I sent a messenger, Mahfuz Ibn Qara to him; thus, the evening of Saturday. 21st Jamadi al-Aakhir arrived. I met Shaykh Abd al-Mohsin in private.
I was acquainted with him that he was a virtuous person and no one doubted his veracity in narrating traditions and he was needless of us. I asked him about his well-being. He mentioned that he was originally from Hafas Bashar and from there he had moved to the water hole, which is opposite the well-known locality of Mujahidiyya and it called as the Daulab of Ibn Abu al-Hasan and at present he was residing there. He did not have anything to do with the water hole or farming; on the contrary he was a trader who dealt in food grains and other commodities.
He mentioned that he purchased food grains from the concerned department and had come there to take delivery of the same and spent the night with the Maidiya tribe at a place called Mujar.
At dawn, he fell ill because of using the water of Maidiya. So he went out to the stream and it was on the west. He did not become aware of himself till he found himself at the Tille Salaam, which is on the route to the tomb of Imam Husayn (‘a), that is Karbala’ on the western side. This happened on the evening of Thursday, 19th Jamadi al-Aakhir, 641. The same night and day, on which I was granted some divine realizations as I mentioned before; at the holy tomb of Amir Al-Mu’minin (‘a).
Abd al-Mohsin said: I sat down to answer nature’s call, when suddenly I noticed a rider near me, although I neither heard him arrive nor I heard the sound of his horse. The moon was already up, but the air was misty.
I inquired from him the description of that rider and his mount. He replied: His mount was deep red, very close to black. He was wearing a white garment and had a turban on his head with its end falling loose. He was Also, carrying a sword.
So the rider asked: O Shaykh, Abd al-Mohsin, what is the time for people?
Abd al-Mohsin said: I thought that he was inquiring about
this time. So I said: Cloud and dust has surrounded the world.
He said: I did not ask you that. I asked you about the condition of people.
I said: People are living in prosperity and peace in their hometown.
Then he said: Go to Ibn Tawus and say this and that to him. And he mentioned to me what the Imam had said.
Then he said that the Imam Also, said: Thus, the time is near!
Thus, the time is near!
Abd al-Mohsin said: At that moment, it dawned on me that he was the Master of our time. So I fell down in swoon on my face and remained thus, till the morning rose.
I asked: How do you know that by Ibn Tawus, Imam intended me?
He said: I don’t know of anyone from Bani Tawus, except you and in my heart I did not know, except what he intended from this message to you.
I said: What did you understand from the statement of the Imam that ‘Thus, the time is near!’? Did he imply that my end was near or the reappearance of the Imam?
He replied: He implied his reappearance.
Then he said: After that I set out for Karbala’, to the tomb of Imam Husayn (‘a) and I intended to serve the holy sanctuary; to worship the Almighty Allah and he regretted that he had not asked Imam (‘a) many things, which he wanted to ask him.
I asked: Have you told anyone about this incident?
He replied: Yes, some of those who reported my leaving towards the Maidiya station and who thought that I had lost my way and was dead due to the delay in return and the period when I was lying unconscious during which I saw the effect of that swoon, which befell me in the fear of meeting His Eminence.
So, I made a bequest to him not to tell about this incident to anyone and presented some things to him.
He said: I am needless of others and I have sufficient wealth.
Thus, he and I arose and I sent to him a sleeping suit and he spent the night with us in the house, which is our residence to this day in Hilla, where I had nine private sessions with him. As I was retiring to bed, I prayed to the Almighty Allah to explain to me the meaning of that statement in my dream.
I saw in dream that my master, Imam Ja’far as-Sadiq (‘a) has sent a great present to me. That present was with me, but I was unaware of its value.
On waking up, I recited thanks to the Almighty Allah and through that opening went up for the Shab (Night) Prayer and it was the eve of Saturday 18th Jamadi al-Aakhir. Then Fath brought a vessel of water upstairs. I stretched out my hand and took the handle of the vessel to pour water on my hands; but the mouth of the jug was closed by a grip and it prevented me from using water from it to perform the ablution for prayers. I said: Perhaps it is ritually impure water that is why the Almighty Allah wanted to protect me from it, because I was bestowed numerous blessings from Him and one of them was as such and I had seen it.
So, I called out to Fath saying: Where did you fill the vessel from?
He replied: From the side of flowing water.
I said: Perhaps it is ritually impure; take it back, wash it again and fill it up at the main river.
So, he went and threw away that water and I heard the sound of the water being poured out from the jug. Then he washed it again and filled it up from the main water source and brought it to me. I held its handle and wanted to pour water on my hands. Again, the mouth of the jug was closed by a grip and returned it and prevented me from it. So, I returned and observed patience and became engrossed in reciting some supplications.
Then I again returned to the vessel and the same thing happened. I realized that this was to prevent me from praying the Shab (Night) Prayer that night and I thought that perhaps the Almighty Allah intends to issue some order to me or some calamity is to befall me the following day and He does not want me to pray for safety from it. So, I sat down and nothing other than this occurred to me.
I continued sitting there and fell asleep. Suddenly I saw a man saying to me: Abd al-Mohsin had come to you with a message; so, it is befitting for you to go out and receive him. After that I woke up and it occurred to me that I had been deficient in according respect to him. So, I sought divine forgiveness and did what the seekers of forgiveness are supposed to do for having committed such disobedience. And I began to perform the ablution. Nothing prevented the vessel from me leaving me to my own devices.
I performed the ablution and had prayed only two units of prayer when it was dawn. So, I performed two units Qaza of Nafila Fajr and realized that I had not fulfilled the right of this message. So, I came down to Shaykh Abd al-Mohsin, met him and accorded respect to him and from my personal funds picked up six gold coins for him and I brought out fifteen gold coins from other than my special funds, which was at my discretion like my private funds.
I met him in private, presented the gold coins to him and besought his pardon. He refused to accept any money and said: I own around a hundred gold coins. He did not take anything and said: Give it to some needy person, and he was very insistent in his refusal.
I said: Gift are presented to messengers of the like of Imam (‘a) to acknowledge their greatness and not because they are needy and poor. But he again refused to accept.
I said: All right I don’t force you to accept the fifteen gold coins, which are not from my personal property; but you will have to accept these six gold coins from my personal money.
He was on the verge of refusing it when I insisted him to accept it. So he took it. Then he came back and returned it. I adjured him to take it, so he took it and I had breakfast with him and went to welcome him as I had been ordered to in my dream. I made a bequest to him to keep it confidential. And praise be to Allah and may Allah bless the chief of the messengers, Muhammad and his purified progeny.
The strange aspect of this incident is that I set out towards the holy tomb of Imam Husayn (‘a) with my virtuous brother, Muhammad Ibn Muhammad - may Allah increase his ranks on Monday, 30th Jamadi al-Aakhir, 641 A.H.
I reached there near dawn of the eve of Tuesday, the 1st of Rajab, 641. One Muhammad Ibn Suwaid, a resident of Baghdad himself he says that he saw him in dream on the evening of Saturday and 1st Jamadi al-Aakhir, which was mentioned above that as if he was at home and a messenger came to him saying that he has come from the Master (‘a).
Muhammad Ibn Suwaid said: Thus, some people are of the view that he was a messenger from the owner of the house who has brought a message for him.
Muhammad Ibn Suwaid said: I know that he was from the Master of the Age (‘a).
He said: After that Muhammad Ibn Suwaid washed his hands and purified them ritually; then he arose and went to the messenger of our master, Imam al-Mahdi (‘aj).
Then he took a letter which was from our master, Imam al-Mahdi (‘aj) for me and there were three seals on that letter.
Muhammad Ibn Suwaid Muqri said: I accepted that letter from the messenger of my master, Imam al-Mahdi (‘aj) with two hands and I have handed it to you and he implied me and my virtuous brother Muhammad Aawi was present there. He asked: What is the incident?
I said: I will narrate it to you.
Sayyid Ali Ibn Tawus (r.a.) says: I was astonished at the fact that Muhammad Ibn Suwaid dreamt that same night that the messenger of the Imam was with me and he had no information about this matter. Praise be to Allah.53
The author says: This Sayyid Raziuddin Muhammad Ibn Muhammad Aawi, whom Sayyid Ali Ibn Tawus had chosen as a brother, is Also, from those who have met Imam Az-Zaman (‘aj) and he has narrated a special Istikhara from the Holy Imam (‘a) as Allamah and others have reported and it will be mentioned that Aawi is an attribution to the area of Aawa, Also, called Aaba and there is a distance of five miles between it and Sawa.
In the incident, the prevention of the vessel from Sayyid to stop him from Shab (Night) Prayer is a hint to that which has come in reliable traditional reports that the punishment of some sins is that a person is deprived of some worship acts.
Especially the Shab (Night) Prayer, Kulaini and as-Saduq have narrated from Imam Ja’far as-Sadiq (‘a) that he said: When a person lies, as a result of it he is deprived of Shab (Night) Prayer. Thus, when he is deprived of Shab (Night) Prayer, as a result of it, he is deprived of livelihood.54
Livelihood implies lawful livelihood; if livelihood had implied means of physical life, it would have denoted food and drinks etc. but no, it implies sciences, cognitions and special guidance as the life of the soul depends on them.
Also, both gentlemen reported that a man came to Amir Al-Mu’minin (‘a) and said: Indeed, I am deprived from praying the Shab (Night) Prayer.
Amir Al-Mu’minin (‘a) said: You are one, whom his sins have restricted.
In ‘Uddat ad-Da’i,55 it is narrated from the Messenger of Allah (S) that he said: Indeed, when a person commits a sin, as a result of it he forgets a knowledge, which he had learnt. It is narrated in the book of Ja’fariyat that Amir Al-Mu’minin (‘a) said: I don’t think that one of you forgets something from a matter of his religion, except due to a sin that you commit.56
Also, in ‘Uddat ad-Da’i, it is mentioned that the Almighty Allah revealed to Prophet Dawood (‘a): The least that I will punish a servant of Mine for not performing what he knows from seventy inner punishments is that I will take away from his heart the sweetness My remembrance.57
It is narrated in Mani al-Akhbar58 from Imam Sajjad (‘a) in a lengthy report regarding the classification of sins that he said: Sins, which turn back the distributed sustenance are expression of poverty, to sleep at the times of Isha and Morning Prayer, thus, omitting them, to regarding divine favours as worthless and to complain to one’s deity…and so on.
What the Sayyid understood from his act, which deprived him from performing the Midnight Prayer, which is among the most exalted livelihoods, is included among such kinds of sins. As it is mentioned in reliable reports that: A petitioner at the door is a messenger of the Lord of the worlds; he should be accorded utmost respect and honour.59 Manners are specified how to deal with him, from which I have recorded forty points in my book of Kalimah at-Tayyibah along with all the condemnation, prohibitions and warnings for the petitioner and his petition.
Thus, we must have respect for the Messenger of Allah (S) who is the true Prophet of God, and one, who is deficient in that will be deprived from the bounty of prayer, which is in fact ascension for the believer; especially the Shab (Night) Prayer, as it is impossible to calculate its reward.
In the book of Iddat al-Safar wa Umdat al-Khizar, Shaykh At-Tusi has mentioned a two rakat prayer of thanksgiving, to be performed after every obligatory act.60
We should know that being deprived from these bounties or every bounty is due to every shortcoming and sin, sometimes it is from the aspect of punishment and it is known from this that that deprivation should not be a cause of reminder and regret of its doer, like most people are deprived of these bounties due to their evil character and do not at all become aware of what they have done and what they are deprived of till that day when they will realize and regret it, but will be unable to make up for it.
And sometimes from the aspect of divine grace, it is a warning to the sinner so that he becomes aware of his deficiency and that he should not cross the divine limits and in every act and word, he should see that he is not opposing the Almighty Allah in any way.
Thus, if sometimes, due to some exigencies, which cannot be explained here, they commit some crime, they are punished for it very soon, they are warned and they give it up; after which their condition improves and the humility, shame and regret created in him increases his ranks as is clear from the debate between Jibra’il and Mikaeel, but here there is no scope to discuss this further.
Bani Tawus Among The Scholars
We should know that among the scholars, Bani Tawus were a group of scholars from Aali Tawus.
The first and the most famous of them being: The prominent Sayyid Raziuddin Ali Ibn Musa Ibn Ja’far Ibn Muhammad, who had scaled well-known ranks and is the author books, which are famous among Shi’a and that which is mentioned in the excellence of Ibn Tawus in books of supplications, Ziyarahs and excellence denotes him only.
Second: His brother, the venerable scholar, Ahmad who was the most outstanding scholar of jurisprudence and science of narrators of his times and the Ibn Tawus mentioned in books of jurisprudence imply him only.
Third: His son, Ghayasuddin Abd al-Karim Ibn Ahmad Tawus, author of Farhat al-Ghurra, was an outstanding scholar of his time, in memorization and depth of understanding.
Fourth: Son of Sayyid Abd al-Karim Raziuddin Abu al-Qasim, Ali Ibn Abd al-Karim.
Fifth: Sayyid Raziuddin Abu al-Qasim, Ali Ibn Sayyid Raziuddin Ali Ibn Tawus, author of Zawa’id al-Fawa’id, who shares the name and agnomen of his respected father.
Sometimes Ibn Tawus refers to his brother, Sayyid Jalaluddin Muhammad Also, and his respected father, who compiled the book of Kashaf al-Muhajja for him.
In the account of the entry of Hulagu Khan in Baghdad, it is mentioned that Sayyid Majdiddin Ibn Tawus went along with Sadidudeen, father of the Allamah and some other scholars to seek amnesty for Hilla from him.
In Riyaz al-Ulama, it is narrated from the history of Maula Fakhruddin Tabakati that Sayyid Majduddin, Muhammad Ibn Hasan Ibn Tawus Hilli and Sadeeduddin Yusuf Ibn Mutahhar sent a letter to Hulagu Khan expressing obedience and said: We have found in the sayings of Ali (‘a) that you will conquer this land. And they mentioned that report from Ali (‘a) regarding the advent of Hulagu and his conquest of Baghdad.61
After that they accorded respect to him and obtained security for Hilla and the respected contemporary historian writes in Nasikh at-Tawarikh, in the account of Bani Tawus that: One of the Bani Tawus in Iraq, is Sayyid Majduddeen, author of Al-Bashara, in which he has compiled most of the reports and biographies; he Also, describes the downfall of the Abbaside rule in that book
However, Shaykh Hasan Ibn Sulaiman Hilli, student of Shaheed Awwal in the book of Mukhtasar62Basa’ir63 has attributed Kitab Basharat to Sayyid Ali Ibn Tawus and Allah knows best.
Incident Twelve: Related By Sayyid Ibn Tawus
Moreover, the prominent Sayyid, Ibn Tawus has mentioned in the same book: I heard from someone, whose name I won’t reveal, between whom and our master, al-Mahdi (‘aj) there is contact, which proves the holy existence of His Eminence, his life and his miracles.
Incident Thirteen: Meeting The Imam In Kadhmayn Shrine
The revered Sayyid, author of Farajal Mahmoom Fi Ma’arifahe Nahj al-Halaal wa al- Haraam Menan Nojoom says that he has met a number of people, who claim to have seen Imam al-Mahdi (‘aj) and some of them have Also, received letters from him:
“Thus, one of them who did not allow his name to be mentioned, says: I prayed to the Almighty Allah to give me the honour of seeing Imam al-Mahdi (‘aj). He dreamt that someone was saying: When it is time to see him, you will be signaled.
So, when the time approached, he was in the shrine of Imam Musa al-Kadhim (‘a). He heard the same voice he had heard reciting the Ziyarah at the grave of Imam Muhammad at-Taqi (‘a). He went inside immediately and stood at the foot of the grave and with regard to the one about whom it was certain that only he is Imam al-Mahdi (‘aj) and is busy reciting the Ziyarah, when he came out, there was another person with him. But this man (narrator) could not speak to him, because of extreme humility.
Incident Fourteen: Shaykh Warraam
Another person is Rashid Abu al-Abbas Ibn Maimoon Wasiti, who told us on way to Samarrah that his grandfather, Shaykh Warraam Ibn Abu Faras (q.s.) being tired of hostilities, left Hilla and stayed in Kadhmayn shrine for seven weeks. So I set out from Wasit towards Surre man raa. It was winter season and I met him in Kadhmayn shrine. When I told him of my intentions, he said: I want to write a plea for you, which you should tie in the corner of your garment, and when you reach Samarrah, you should enter the shrine in the evening and stay there. When all leave after performing the Ziyarah, you should come out last and cast this slip near the dome; and if it is missing the following day, you should not say anything to anyone.
The narrator says: I did as instructed, and the next morning that slip was missing. Now, I began to visit my family and that Shaykh, whose slip I had carried, had returned home before me. When I met him at his residence, he told me that the purpose for which he had written it was fulfilled.
Abu al-Abbas says: Thirty years have passed after the death of that Shaykh, but I have never narrated this story to anyone before. This is the first time I am narrating it.
The author says: This Shaykh Warraam was a very religious scholar and a well-known jurist of his time. He was a descendant of Malik Ashtar and is the author of Tanbiyat al-Khatir, more popular as Majmua Warraam. He was the maternal grandfather of Ibn Tawus and his mother was the daughter of Shaykh At-Tusi and the mother of this daughter and another daughter of the Shaykh, who is Also, the mother of Ibn Idris, is the daughter of Masud Warraam and all three of them were noted scholars having permission to narrate traditions and that Masud Warraam is mistaken to be this Warraam and many books on this topic a strange error has occurred in the translation of Ibn Tawus and Ibn Idrees, to mention which is not appropriate here. So much so that some have considered these two to be sons of maternal aunts, which is a blatant error and is not concealed from those who are cognizant of the categories of scholars.
Incident Fifteen: Allamah Hilli
Regarding the Allamah, Qadi Nurullah Shustari has in the book of Majalis al-Mu’minin and other scholars have narrated this incident that a learned person, whose student the Allamah was in some arts, had prepared a book in refutation of the Shi’a and he often read out from it in gatherings; but fearing its refutation he did not give it to anyone. The Allamah tried much to obtain it, but he did not succeed. So much so that he made his discipleship as a means of borrowing that book from the teacher, which the latter was too ashamed to refuse and was compelled to give the book, but with the condition that he will not keep it for more than one night. The Allamah thought that even that much was enough and he brought the book home, to copy it as much as possible. He continued writing till half the night passed. He felt drowsy and went to sleep.
He saw Hazrat Hujjat (‘a) in dream that he was saying: Give me the book and you can continue to sleep. When he awoke, he saw that by the miracle of the Imam the whole book was copied. And some people have mentioned that it was such a bulky volume that leave alone one night, a person could not inscribe it even in a year. When the Allamah started writing a person in the form of a native of Hijaz entered the door, greeted and after taking his seat, said: Shaykh, you prepare the pages and I will write. Thus, he began writing and the Allamah continued to prepare the pages; but the operation was performed in such a way that he was writing faster than the Allamah can turn the pages. The book was complete by dawn. It is mentioned in Safinat al-Bihar that after this incident in some gatherings the Allamah clearly mentioned that the person who came was Hazrat Hujjat (‘a).
Incident Sixteen: Imam’s Advice To A Person
Moreover, the venerable Sayyid, Ali Ibn Tawus (r.a.) says in his book of Faraj al-Mahmoom: There is a report, which was mentioned to me by one, whose veracity is proved to me in what he stated: He says:
I used to pray to the Master of the Time, Imam al-Mahdi (‘aj) that he should include me among his servants and supports during the time of his occultation, but I had not divulged this desire to anyone else.
On 29th Rajab 635 A.H. on Thursday, Rashid Abu al-Abbas Wasiti came to me and without me saying anything, remarked: He has told you with love and affection that if you remain patient, your wish would be fulfilled.
I asked: On whose behalf do you say this?
He replied: I say this on behalf of my master, Imam al-Mahdi (‘aj).64
Incident Seventeen: Taking The Letter From An Applicant
The respected scholar has Also, said in the same book:
Among them is an incident related by a person of proved veracity in my view. He narrated that he sent a written plea to Imam al-Mahdi (‘aj), in which he mentioned many of his problems and requested him to reply to this letter himself. And he took the letter to the cellar in Sar man raa. But since he feared that if he left it there, someone else may get hold of it and destroy it, he brought it out again and placed it under a stone in the mausoleum. It was Friday eve. When it was midnight, a servant came running and said: Give your Ariza to me.
But I was engrossed in prayer at that time and when I concluded the prayer and came out, I could neither see any servant nor any master. (this report implies that Imam al-Mahdi (‘aj) knew about his Ariza, about which no one knew and he had sent his servant to collect it.65
Incident Eighteen: Sayyid Ibn Tawus Heard The Imam Supplicate
The honourable Sayyid has Also, mentioned at the conclusion of his book of Mohijj ad-Dawat:
“I was in Sarmanra, when I heard Imam Qa’im (‘aj) reciting a supplication at the time of dawn and I memorized it; in that he invoked in favour of the living and the departed believers that may the Almighty Allah enliven them during the time of his rule.”
This happened on Wednesday, 16th Zilqad 638 A.H.
Incident Nineteen: Sayyid Ibn Tawus Heard The Munajaat Of Imam (‘A)
It is mentioned in the addenda of the book of Anees Al-’Abidin: It is narrated from Sayyid Ibn Tawus that he heard at the time of dawn in the holy Sardab that Imam Az-Zaman (‘aj) was reciting as follows:
اللهم إن شيعتنا خلقت من شعاع أنوارنا وبقية طينتنا، وقد فعلوا ذنوبا كثيرة اتكالا على حبنا وولايتنا، فان كانت ذنوبهم بينك وبينهم فاصفح عنهم فقد رضينا، وما كان منها فيما بينهم فأصلح بينهم وقاص بها عن خمسنا، وأدخلهم الجنة، وزحزحهم عن النار، ولا تجمع بينهم وبين أعدائنا في سخطك
“O Allah, our Shi’a are created from the rays of our effulgence and from the leftovers of our essence. And they have sinned excessively relying on our love and Wilayat. Thus, if their sins are between You and them; erase them as they have pleased us. And what is between them effect reconciliation among them and make amends through our Khums! And admit them to Paradise! And deliver them from Hell fire and do not join them with our enemies in Your fury.”66
Doubt Regarding The Report Of “Indeed, Our Shi’a Are From Us”
The author says: The text of this supplication is narrated differently in books of some later scholars; among them being Allamah al-Majlisi. In my treatise of Jannah al-Mawa, I have expressed doubt as it is not present in the writings of the original reporter of this incident and books of later scholars quoting directly from him and books of Allamah al-Majlisi and traditions scholars contemporary to him. On the contrary, there, I have suggested the possibility that it could have been derived from the statements of Hafiz Shaykh Rajab Bursi in Mashariq al-Anwar as after narrating the above-mentioned incident from Muhajj, he says: Our subjects; although his Shi’a are from him only and they are blessed by him; as His Eminence says:
O Allah, indeed our Shi’a are from us and supplementary to us. And they have made mistakes and had shortcomings and relying on their love (for us) committed sins. But they referred only to us and relied only on us because the slave refers to his master and servants seek refuge from the master. O Allah, forgive the sins, which they committed relying on our love and being emboldened by our Wilayat and relying on our intercession and do not expose their sins to our enemies and make us guardians of their affairs in the hereafter like You made us guardians of their affairs in the world and if their sins lower their acts, raise up their balance of deeds through our Wilayat and raise up their degrees.
These words by the author of Mashariq al-Anwar, are explanation of his thoughts for that discourse of the Imam similar in meaning of the above words and his age was near to the age of the Sayyid and since these lines are famous from the Sayyid, he was the first to quote them due to more desire on this meaning and his awareness for testimony on them, although this attribution is not unlikely for the status of the Sayyid; as is known from the previous incident and will be mentioned in some of his words in chapter eight; whoever likes may refer to them.
Incident Twenty: Ziyarah Of The Hujjat For Amir Al-Mu’minin(‘A) On Monday
Also, the venerable Sayyid, in the book of Jamaal al-Usboo’ has narrated from a person, who had the honour of seeing Imam Az-Zaman (‘aj) that the Imam recited the following as Ziyarah of Amir Al-Mu’minin (‘a) and this was seen by him during wakefulness and not in dream. It occurred on Sunday, as it is the day of Amir Al-Mu’minin (‘a).
Peace be on you, O tree of prophethood and branch of the Hashemite clan dazzling and fruit-laden with prophethood and strengthened with Imamate. Peace be on you and on the companions of Adam and Nuh (‘a). Peace be on you, and your pure and chaste Ahl Al-Bayt. Peace be on you, and on the surrounding angels and barefoot walker by your grave, O my master, O Amir al-Mu’minin. This is Sunday and it is your day and by your name and I am your guest in it and your neighbor; so please host me, O my master and reward me as you are noble; you like being a host and I am hopeful of rewards. So do what you are inclined to and I have hope for it from you by your status. And by your progeny near Allah and His position near you and by the right of your cousin, the Messenger of Allah (S) and upon you all.
Explanation Of Attribution Of Each Day Of The Week With One Of The Imams
The author says: The attribution of each day of the week to one of the Divine Proofs is from the aspect of devotional acts and recitations, through which one may seek proximity that day in order to obtain external and internal, and worldly and spiritual benefits; and to ward off heavenly and terrestrial calamities and the mischief of different human and genie satans. However, in Ziyarahs, there is seeking mediation with salutation and praise. Thus, it is in the way as Sayyid Ibn Tawus has mentioned in his Jamaal al-Usboo’67 as follows:
Saturday is attributed to the Messenger of Allah (S).
Sunday is attributed to Amir Al-Mu’minin (‘a).
Monday is attributed to Imam Hasan (‘a) and Imam Husayn (‘a).
Tuesday is attributed to Imam Zayn al-’Abidin (‘a), Imam Muhammad Al-Baqir (‘a) and Imam Ja’far as-Sadiq (‘a).
Wednesday is attributed to Imam Musa al-Kadhim (‘a), Imam Ali Ridha’ (‘a), Imam Muhammad at-Taqi (‘a), Imam Ali an-Naqi (‘a).
Thursday is attributed to Imam Hasan al-’Askari (‘a).
Friday is attributed to Imam al-’Asr (‘aj), the master of the age and it is one of his names. It is Also, the day of his reappearance.
Ziyarahs are mentioned for each day and in each of them this point is hinted at: that today is your day and, on this day, I am your guest and I have come into your refuge. Please host me and give me refuge.
This sequence is according to two traditional reports, both of which are narrated from Imam Ali an-Naqi (‘a). as-Saduq has narrated one of them from Saqar Ibn Abi Dalf and the other is narrated by Qutub Rawandi from Abi Salman Ibn Urumiya.
It is mentioned in the report of the first of Safar: Then I said to the Imam: There is a tradition of the Messenger of Allah (S) which I cannot understand. He asked: Which tradition? I said: The Holy Prophet (S) said: ‘Do not make enemies of the days as they will be inimical to you (in retaliation).’
The Imam said: “It implies ‘our’ days. Due to us, as we have raised up the skies and the earth; thus, Sabt (Saturday) is the name of the Messenger of Allah (S) Ahada (Sunday) is the name of Amir al-Mu’minin, Ithnain (Monday) are Imams Hasan and Husayn, Thalath (Tuesday) is Ali Ibn Husayn, Muhammad Ibn Ali, al-Baqir and Ja’far Ibn Muhammad as-as-Sadiq Arba-a (Wednesday) is Musa Ibn Ja’far, Ali Ibn Musa and Muhammad Ibn Ali, Khamees (Thursday) is my son, Hasan and Friday, is the son of my son. And it is through him that the party of truth will gather and it is him that would fill the earth with justice and truth just as it would have been fraught with injustice and oppression. Thus, this is the meaning of ‘days’ and that you must not be inimical to the days in this world or they would be inimical to you in the Hereafter.68
In the second report, after the demand of this tradition he replies: Yes, indeed the interpretation for the tradition of the Messenger of Allah (S): As for Saturday, thus, it is the Messenger of Allah (S)…till the end.69
It can be concluded from this report that the days being the allegory of the names of the Imams is not contradictory even if their outer aspect is implied as to take a good omen from them and to abuse them would lead to bad consequences as Allamah al-Majlisi has surmised. But it is very unlikely, as he has himself condemned some of these days or that being inimical to the day is in fact to commit evil deeds in it; thus, it will be inimical by testifying for that act on Judgment Day.
It is mentioned in Du’a Sabah of As-Sahifah al-Kamilah: “This is a day, new and fresh, and it is a present witness of what we do. If we have done good, it will praise us on the departure. If we have done evil, it will leave us with contempt.” Although the interpreters of Sahifah have offered very unlikely explanations of this statement, but whose mention is not necessary here.
We should know that in these two reports, Lady Fatimah az-Zahra’ (‘a) is not mentioned, however, Ibn Tawus after the Ziyarah of Amir Al-Mu’minin (‘a) on Sunday, has mentioned a Ziyarah of that holy lady70, it comprises of the fact that he has probably derived from another report and we will, if Allah wills, mention in Chapter Eleven the Ziyarah of Hazrat Hujjat (‘a) on Friday.
Method Of Hadiya To The Messenger Of Allah (S) And The Holy Imams (‘A)
As for Tawassul by the Messenger of Allah (S) and the Holy Imams (‘a) through Prayers and gifting the Prayer to them; they are divided according to the days of the week according to the reports of Shaykh At-Tusi in Misbah.71 It is mentioned as follows:
Starting from Friday, recite eight units of Prayer; four units should be dedicated to the Messenger of Allah (S) and four units to Lady Fatimah az-Zahra’ (‘a).
On Saturday, recite four units of prayer for Amir Al-Mu’minin (‘a).
On Sunday, recite four units of prayer for Imam Hasan Mujtaba (‘a).
On Monday, recite four units of prayer for the Chief of the martyrs, Imam Husayn (‘a).
On Tuesday, recite four units of prayer for Imam Sajjad (‘a).
On Wednesday, recite four units of prayer for Imam Muhammad Al-Baqir (‘a).
On Thursday, recite four units of prayer for Imam Ja’far as-Sadiq (‘a).
On Friday, again recite eight units of Prayer; four units should be dedicated to the Messenger of Allah (S) and four units to Lady Fatimah az-Zahra’ (‘a).
On Saturday recite four units of prayer for Imam Musa al-Kadhim (‘a).
And in this manner recite till Wednesday; then on Thursday, recite four units of prayer for Hazrat Hujjat (‘a) and it is the best devotional act.
In another report, in which this Prayer of Hadiya is mentioned, he says: One who dedicates the reward of his prayer, whether obligatory prayer or recommended, to the Messenger of Allah (S), Amir Al-Mu’minin (‘a) and the Imams after him, the Almighty Allah increases the rewards of that prayer till he is out of breath and they say to him after his soul is separated from his body: O so and so, May your heart be satisfied and may your eyes be illuminated by what the Almighty Allah has prepared for you and may you enjoy what you are rewarded.
It is better that in these prayers, you should recite the recitations of Sajdah and Ruku three times each and after that recite:
وصلى الله على محمد وآله الطيبين الطاهرين
And may Allah bless Muhammad and his pure and chaste progeny.
And after every two units, recite:
بسم الله الرحمن الرحيم اللهم انت السلام ومنك السلام واليك يعود السلام حينا ربنا منك بالسلام اللهم ان هذه الركعات هدية منى إلى فلان بن فلان فصل على محمد وآل محمد وبلغه إياها واعطنى افضل املى ورجائي فيك وفي رسولك صلواتك عليه وآله
In the name of Allah, the Beneficent, the Merciful. O Allah, You are peace, the peace is from You; all peace returns to You, O Lord, cause us to live with Your peace, O Allah, these units of prayer from me are dedicated to so and so son of so and so. So O Allah, bless Muhammad and the progeny of Muhammad and extend it to him, O Allah, bestow on me the best of my hope and expectation in You and Your Prophet, may Your blessings be on him and his holy progeny.
In place of ‘so and so son of so and so’ recite the name of the particular Masoom for whose hadiya we are reciting the prayer.
We should know that for the days of the month Also, there is division attributed to these holy personalities, which prayer to be recited on each day and the Tasbih, which is associated to that particular Divine Proof. Sayyid Fazlullah Rawandi has mentioned that Tasbih in his book of Daawaat.72
Tasbih Of Hazrat Hujjat (‘A) To Be Recited From The 18th Of Every Month Till The Last Day Of The Month
Tasbih of Hazrat Hujjat (‘a) from the eighteenth of the month till the end of the month is as follows:
بسم الله الرحمن الرحيم سبحان الله عدد خلقه سبحان الله رضى نفسه سبحان الله مداد كلماته سبحان[الله] زنة عرشه والحمدلله مثل ذلك
In the name of Allah, the Beneficent, the Merciful. Glory be to Allah as many times as the number of His creation. Glory be to Allah, for the pleasure of His self. Glory be to Allah, ink of His words. Glory be to Allah, the weight of His throne and praise be to Allah like this.
Incident Twenty-One: Istikhara With Tasbih Taught By Imam Of The Age (‘Aj)
Allamah Hilli (r.a.) says in the book of Minhaj as-Salah that: There is another method of Istikhara, which I have narrated from my respected father, Sadeeduddin Yusuf Ibn Ali Ibn Mutahhar (r.a.) from Sayyid Raziuddin Muhammad Aawi Husayni (r.a.) from the Master of the Affair (‘a); and it is as follows:
Recite Surah Fatiha ten times, three times or at least once. Then recite Surah Qadr ten times. Then recite the following supplication thrice:
اللهم انى أستخيرك لعلمك بعواقب الأمور، وأستشيرك بحسن ظني بك في المأمول والمحذور.
اللهم ان كان الامر الفلاني قد نيطت بالبركة اعجازه وبواديه، وحفت بالكرامة أيامه ولياليه، فخر لي فيه، خيرة ترد شموسه ذلولا، وتقعص أيامه سرورا.
اللهم اما امر فا أتمر واما نهى فانتهى، اللهم اني أستخيرك برحمتك خيرة في عافية
In the name of Allah, the Beneficent, the Merciful. O Allah, indeed I seek Istikhara through Your knowledge about the result of the matter. And I want advice from you about my good expectation about doing it or not doing it. O Allah, if so and so matter is blessed and full of good. And choose for me that which is good in it and dispel its evil and change them into days of happiness. O Allah, if you ordered it then order it and if you prohibit it then prohibit it. O Allah, indeed I seek Istikhara through Your mercy in which there is good through Your mercy.
Now, hold with one hand one end of the rosary with your purpose in mind and move your other hand for some part and hold it and then count the number of beads separated by you; if the number is odd, it is Afal, that ‘do it’. And if it is even, it is ‘don’t’.73
Shaykh Shaheed Awwal says in Dhikri:74 A kind of Istikhara is the Istikhara of number and this type was not popular in the past, before the time of the great Sayyid, Abid Raziuddin Muhammad Aawi Husayni, caretaker of Mashad Muqaddas Gharavi, and I narrate or I have permission to narrate this Istikhara from him and all his narrators, including his teachers from the great Shaykh, Jamaaluddin Mutahhar from his father from Sayyid Razi from Sahib Al-’Amr (‘aj).75
Incident Twenty-Two: Sayyid Raziuddin Muhammad Aawi Husayni
The Allamah, in his book of Mihajus Salah, has said in the exegesis of Du’a Abarat that it is narrated from Imam as-Sadiq, Ja’far Ibn Muhammad (‘a) and for this Du’a there is a story from Sayyid Saeed Raziuddin Muhammad Ibn Muhammad Aawi (q.s.) in the writing of some scholars in the margins of Minhaj. It is narrated as follows from Fakhruddin Muhammad, son of the prominent Shaykh, Jamaaluddin, that is Allamah; he has narrated from his father from his grandfather, Sadeeduddin Yusuf from Sayyid Razi, who was in custody for a long time under the orders of Sultan Jurmaghun, in extremely pitiable conditions. Then he saw Imam Az-Zaman (‘aj) in his dream and said to him weeping: O my Master, please intercede and save me from these cruel people.
Imam Az-Zaman (‘aj) said: Recite Du’a Abaraat.
The Sayyid asked: Where is Du’a Abaraat?
He replied: It is in your Misbah.
Sayyid asked: My master, that Du’a is not there in my Misbah.
He said: Look in the Misbah, you will find it there.
He woke up, performed the Morning Prayer and then opened the Misbah. He found a page between the pages and the Du’a was written on it. Then he recited that supplication forty times. That chief had two wives. One of them being extremely intelligent and very systematic and the chief relied on her.
Thus, the Amir came to her on her turn. She said to the Amir: Have you apprehended a descendant of Amir Al-Mu’minin (‘a)?
Amir asked: Why are you asking this?
She replied: I saw in dream a person as if the light of the sun was shining from his cheeks. He held my neck and said: I see your husband arresting one of my sons and depriving him from food and water.
I asked: O my Sayyid, who are you?
He replied: I am Ali Ibn Abi Talib (‘a); tell him that if he does not release him, I will destroy his house.
This dream became known to all and it came to the Sultan. He said: I have no knowledge of this and he summoned his officers and said: Who is under our arrest?
They replied: Shaykh Alawi, who did something requiring his arrest.
He said: Release him immediately; provide him with a mount and show him the way out of here; after that return home.76
The venerable, Sayyid Ibn Tawus says at the end of his Mohijjud Ad-Dawat: It is a supplication which my friend and brother, Muhammad Ibn Muhammad Qazi Aawi - may Allah enhance his honour - informed me of and there is a strange event connected with him: and he has narrated a strange tradition and an extraordinary reason; it was that an event occurred with regard to him. Thus, he found this Du’a on pages on which he had written it in his books. He made a copy of that version and lost the original. At that time the Sayyid narrated the supplication and after that he mentioned another chain of reporters for the Du’a, along with the original supplication and there is a great difference between the two versions as the copy of the Sayyid and the Allamah is Also, at great variance and we have fully depended on the first version of the Sayyid:
Du’a Abarat, Which Imam al-’Asr (‘A) Gave To Sayyid Raziuddin Aawi
(أَللَّهُمَّ إِنّي أَسْأَلُكَ يا راحِمَ الْعَبَراتِ ، وَيا كاشِفَ الزَّفَراتِ ، أَنْتَ الَّذي تَقْشَعُ سَحابَ الْمِحَنِ ، وَقَدْ أَمْسَتْ ثِقالاً ، وَتَجْلُو ضَبابَ الْفِتَنِ ، وَقَدْ سَحَبَتْ أَذْيالاً ، وَتَجْعَلُ زَرْعَها هَشيماً ، وَبُنْيانَها هَديماً ، وَعِظامَها رَميماً ، وَتَرُدُّ الْمَغْلُوبَ غالِباً ، وَالْمَطْلُوبَ طالِباً ، وَالْمَقْهُورَ قاهِراً ، وَالْمَقْدُورَ عَلَيْهِ قادِراً. فَكَمْ مِنْ عَبْدٍ ناداكَ رَبِّ إِنّي مَغْلُوبٌ فَانْتَصِرْ ، فَفَتَحْتَ لَهُ مِنْ نَصْرِكَأَبْوابَ السَّماءِ بِماءٍ مُنْهَمِرٍ ، وَفَجَّرْتَ لَهُ مِنْ عَوْنِكَ عُيُوناً ، فَالْتَقَى الْماءُ عَلى أَمْرٍ قَدْ قُدِرَ ، وَحَمَلْتَهُ مِنْ كِفايَتِكَ عَلى ذاتِ أَلْواحٍ وَدُسُرٍ ، رَبِّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ ، وَافْتَحْ لي مِنْ نَصْرِكَ أَبْوابَ السَّماءِ بِماءٍ مُنْهَمِرٍ ، وَفَجِّرْ لي مِنْ عَوْنِكَ عُيُوناً لِيَلْتَقِيَ ماءُ فَرَجي عَلى أَمْرٍ قَدْ قُدِرَ ، وَاحْمِلْني يا رَبِّ مِنْ كِفايَتِكَ عَلى ذاتِ أَلْواحٍ وَدُسُرٍ. يا مَنْ إِذا وَلَجَ الْعَبْدُ في لَيْلٍ مِنْ حَيْرَتِهِ يَهيمُ ، وَلَمْ يَجِدْ لَهُ صَريخاً يَصْرُخُهُ مِنْ وَلِيٍّ وَلا حَميمٍ، وَجَدَ يا رَبِّ مِنْ مَعُونَتِكَ صَريخاً مُغيثاً، وَوَلِيّاً يَطْلُبُهُ حَثيثاً ، يُنْجيهِ مِنْ ضيقِ أَمْرِهِ وَحَرَجِهِ ، وَيُظْهِرُ لَهُ أَعْلامَ فَرَجِهِ. أَللَّهُمَّ فَيا مَنْ قُدْرَتُهُ قاهِرَةٌ، وَآياتُهُ باهِرَةٌ، وَنَقِماتُهُ قاصِمَةٌ لِكُلِّ جَبَّارٍ ، دامِغَةٌ لِكُلِّ كَفُورٍ خَتَّارٍ ، صَلِّ يا رَبِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ ، وَانْظُرْ إِلَيَّ يا رَبِّ نَظْرَةً مِنْ نَظَراتِكَ رَحيمَةً ، تَجْلي بِها عَنّي ظُلْمَةً عاكِفَةً مُقيمَةً مِنْ عاهَةٍ جَفَّتْ مِنْهَا الضُّروُعُ ، وَتَلِفَتْ مِنْهَا الزُّرُوعُ ، وَانْهَمَلَتْ مِنْ أَجْلِهَا الدُّمُوعُ ، وَاشْتَمَلَ لَها عَلَى الْقُلُوبِ الْيَأْسُ ، وَخَرَّتْ بِسَبَبِهَا الْأَنْفاسُ. إِلهي فَحِفْظاً حِفْظاً لِغَرائِسَ غَرْسُها بِيَدِ الرَّحْمانِ ، وَشُرْبُها مِنْ ماءِ الْحَيَوانِ ، وَنَجاتُها بِدُخُولِ الْجِنانِ ، أَنْ تَكُونَ بِيَدِ الشَّيْطانِ تُحَزُّ ، وَبِفَأْسِهِ تُقْطَعُ وَتُجَزُّ. إِلهي فَمَنْ أَوْلى مِنْكَ بِأَنْ يَكُونَ عَنْ حَريمِكَ دافِعاً ، وَمَنْ أَجْدَرُ مِنْكَ بِأَنْ يَكُونَ عَنْ حِماكَ حارِساً وَمانِعاً. إِلهي إِنَّ الْأَمْرَ قَدْ هالَ فَهَوِّنْهُ ، وَخَشُنَ فَأَلِنْهُ ، وَ إِنَّ الْقُلُوبَ كاعَتْ فَطَمِّنْها ، وَالنُّفُوسَ ارْتاعَتْ فَسَكِّنْها. إِلهي إِلهي تَدارَكْ أَقْداماً زَلَّتْ ، وَأَفْكاراً في مَهامَةِ الْحَيْرَةِ ضَلَّتْ ، بِأَنْ رَأَتْ جَبْرَكَ عَلى كَسيرِها ، وَ إِطْلاقَكَ لِأَسيرِها ، وَ إِجارَتَكَ لِمُسْتَجيرِها أَجْحَفَ الضُّرُّ بِالْمَضْرُورِ ، وَلَبَّى داعيهِ بِالْوَيْلِ وَالثُّبُورِ. فَهَلْ يَحْسُنُ مِنْ عَدْلِكَ يا مَوْلايَ أَنْ تَدَعَهُ فَريسَةَ الْبَلاءِ وَهُوَ لَكَ راجٍ ، أَمْ هَلْ يَجْمُلُ مِنْ فَضْلِكَ أَنْ يَخُوضَ لُجَّةَ الْغَمَّاءِ وَهُوَ إِلَيْكَ لاجٍ. مَوْلايَ لَئِنْ كُنْتُ لا أَشُقُّ عَلى نَفْسي فِي التُّقى ، وَلا أَبْلُغُ في حَمْلِ أَعْباءِ الطَّاعَةِ مَبْلَغَ الرِّضى ، وَلا أَنْتَظِمُ في سِلْكِ قَوْمٍ رَفَضُوا الدُّنْيا فَهُمْ خُمْصُ الْبُطُونِ مِنَ الطَّوى ، ذُبْلُ الشِّفاهِ مِنَ الظَّماءِ ، وَعُمْشُ الْعُيُونِ مِنَ الْبُكاءِ ، بَلْ أَتَيْتُكَ بِضَعْفٍ مِنَ الْعَمَلِ ، وَظَهْرٍ ثَقيلٍ بِالْخَطايا وَالزَّلَلِ ، وَنَفْسٍ لِلرَّاحَةِ مُعْتادَةٍ ، وَلِدَواعِي الشَّهْوَةِ مُنْقادَةٍ. أَما يَكْفيني يا رَبِّ وَسيلَةً إِلَيكَ ، وَذَريعَةً لَدَيْكَ ، أَ نَّني لِأَوْلِياءِ دينِكَ مُوالٍ ، وَفي مَحَبَّتِهِمْ مُغالٍ ، وَلِجِلْبابِ الْبَلاءِ فيهِمْ لابِسٌ ، وَلِكِتابِ تَحَمُّلِ الْعَناءِ بِهِمْ دارِسٌ. أَما يَكْفيني أَنْ أَرُوحَ فيهِمْ مَظْلُوماً، وَأَغْدُوَ مَكْظُوماً، وَأَقْضِيَ بَعْدَ هُمُومٍ هُمُوماً ، وَبَعْدَ وُجُومٍ وُجُوماً ، أَما عِنْدَكَيا مَوْلايَ بِهذِهِ حُرْمَةٌ لاتُضَيَّعُ، وَذِمَّةٌ بِأَدْناها تُقْتَنَعُ ، فَلِمَ لاتَمْنَعُنييا رَبِّ وَها أَنَا ذا غَريقٌ ، وَتَدَعُني هكَذا وَأَنَا بِنارِ عَدُوِّكَ حَريقٌ. مَوْلايَ أَتَجْعَلُ أَوْلِياءَكَ لِأَعْداءِكَ طَرائِدَ ، وَلِمَكْرِهِمْ مَصائِدَ ، وَتُقَلِّدُهُمْ مِنْ خَسْفِهِمْ قَلائِدَ ، وَأَنْتَ مالِكُ نُفُوسِهِمْ ، أَنْ لَوْ قَبَضْتَها جَمَدُوا ، وَفي قَبْضَتِكَ مَوادُّ أَنْفاسِهِمْ ، أَنْ لَوْ قَطَعْتَها خَمَدُوا ، فَما يَمْنَعُكَيا رَبِّ أَنْ تَكُفَّ بَأْسَهُمْ ، وَتَنْزِعَ عَنْهُمْ مِنْ حِفْظِكَ لِباسَهُمْ ، وَتُعَرّيهِمْ مِنْ سَلامَةٍ بِها في أَرْضِكَ يَسْرَحُونَ ، وَفي مَيْدانِ الْبَغْيِ عَلى عِبادِكَ يَمْرَحُونَ. أَللَّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ ، وَأَدْرِكْني وَلَمَّا يُدْرِكْنِي الْغَرَقُ ، وَتَدارَكْني وَلَمَّا غَيَّبَ شَمْسِيَ الشَّفَقُ ،إِلهي كَمْ مِنْ خائِفٍ إِلْتَجَئَ إِلى سُلْطانٍ فَآبَ عَنْهُ مَحْفُوظاً بِأَمْنٍ وَأَمانٍ ، أَفَأَقْصُدُيا رَبِّ أَعْظَمَ مِنْ سُلْطانِكَ سُلْطاناً ، أَمْ أَوْسَعَ مِنْ إِحْسانِكَ إِحْساناً ، أَمْ أَكْبَرَ مِنِ اقْتِدارِكَ اقْتِداراً ، أَمْ أَكْرَمَ مِنِ انْتِصارِكَ انْتِصاراً ، ما عُذْري يا إِلهي إِذا حَرَمْتَ مِنْ حُسْنِ الْكَرامَةِ نائِلَكَ ، وَأَنْتَ الَّذي لاتُخَيِّبُ آمِلَكَ وَلاتَرُدُّ سائِلَكَ. إِلهي إِلهي أَيْنَ أَيْنَ كِفايَتُكَ الَّتي هِيَ نُصْرَةُ الْمُسْتَضْعَفينَ مِنَ الْأَنامِ ، وَأَيْنَ أَيْنَ عِنايَتُكَ الَّتي هِيَ جُنَّةُ الْمُسْتَهْدَفينَ بِجَوْرِ الْأَيَّامِ ، إِلَيَّ إِلَيَّ بِهاا رَبِّ نَجِّني مِنَ الْقَوْمِ الظَّالِمينَ، إِنّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمينَ. مَوْلايَ تَرى تَحَيُّري في أَمْري ، وَتَقَلُّبي في ضُرّي ، وَانْطِوايَ عَلى حُرْقَةِ قَلْبي ، وَحَرارَةِ صَدْري ، فَصَلِّ يا رَبِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ ، وَجُدْ لي يا رَبِّ بِما أَنْتَ أَهْلُهُ فَرَجاً وَمَخْرَجاً ، وَيَسِّرْ لي يا رَبِّ نَحْوَ الْبُشْرى مَنْهَجاً. وَاجْعَلْ يا رَبِّ مَنْ يَنْصِبُ لِيَ الْحِبالَةَ لِيَصْرَعَني بِها صَريعَ ما مَكَرَ ، وَمَنْ يَحْفِرُ لِيَ الْبِئْرَ لِيُوقِعَني فيها واقِعاً فيما حَفَرَ ، وَاصْرِفِاللَّهُمَّ عَنّي مِنْ شَرِّهِ وَمَكْرِهِ وَفَسادِهِ وَضُرِّهِ ، ما تَصْرِفُهُ عَنِ الْقَوْمِ الْمُتَّقينَ ، وَعَمَّنْ قادَ نَفْسَهُ لِدينِ الدَّيَّانِ ، وَمُنادٍ يُنادي لِلْإيمانِ. إِلهي عَبْدُكَ عَبْدُكَ أَجِبْ دَعْوَتَهُ ، ضَعيفُكَ ضَعيفُكَ فَرِّجْ غُمَّتَهُ ، فَقَدِ انْقَطَعَ بِهِ كُلُّ حَبْلٍ إِلّا حَبْلَكَ ، وَتَقَلَّبَ عَنْهُ كُلُّ ظِلٍّ إِلّا ظِلَّكَ. مَوْلايَ دَعْوَتي هذِهِ إِنْ رَدَدْتَها أَيْنَ تُصادِفُ مَوْضِعَ الْإِجابَةِ ، وَمَخْيَلَتي هذِهِ إِنْ كَذَّبْتَها أَيْنَ تُلاقي مَوْضِعَ الْإِعانَةِ ، فَلاتَرُدَّ عَنْ بابِكَ مَنْ لايَعْلَمُ غَيْرَهُ باباً ، وَلاتَمْنَعُ دُونَ جَنابِكَ مَنْ لايَعْلَمُ سِواهُ جَناباً.
In the name of Allah, the Beneficent, the Merciful O Allah, I ask You O the merciful for mercy on those who weep and who removes sorrows. O are the one, who removes the cloud of sorrows and it became a heavy burden and remover of the fog of enmity. And the wind blew fast and You razed his crop to dust and pulverized his bones and mostly you turn back the defeated and make the giver into asker. O my God, many servants have called You that I am defeated please help me; so You opened the doors of help from the sky through heavy rain and through Your help made streams to flow for him in springs, so the water gathered. And We bore him on that which was made of planks and nails. O my Lord, indeed I am defeated, so please help me. O my Lord, indeed I am defeated, so please help me. O my Lord, indeed I am defeated, so please help me. So bless Muhammad and the progeny of Muhammad and open the doors of Your help for me through gushing water. And make to flow for me by Your help spring so that it may be that the water of my relief is obtained in the matter, which is destined. And mount me O my Lord with Your sufficiency on that which was made of planks and nails. O one, who when the slave enters from perplexity, he intends so he does not find for himself to whom he can call out for help who may help him; no friend and no helper is there for him. O Allah, bless Muhammad and the progeny of Muhammad. Be generous to me O my Lord with Your cooperation, helper, guardian who comes under his charge. He would give him relief through the straitness of his matter and from his distress and reveal for him His intention from the signs of his relief. O Allah, whose power is tremendous and whose signs are apparent and His revenge removes every useless thing and beats every thankless sloth. Bless Muhammad and the progeny of Muhammad and look at me, O my Lord with a glance of Yours, so illuminate through it the darkness from me the trouble, which is there before me. By which the teats have dried up and by which the crops have stopped growing and through it entered despair on the hearts and through it the breathing takes place. O Allah, bless Muhammad and the progeny of Muhammad. And keep safe, keep safe which are prepared by the hands of the Beneficent. And made to drink from living water; so that you may sever the hand of Satan and the cuts with his axe are reduced. O my God, who is higher than You who can guard Your pasture and who may defend it. O my God, make the matter easy. And it is rough so make to smooth. And indeed the heart is barren, so make it verdant and the people are tired so bestow them relief. O Allah, please support those steps, which have slipped and make those understanding who on the occasion of confusion have gone astray. Remove the loss in caller of woe and ruin. So through Your favour warn them of the calamity and they have reposed hope in You. Can anyone reach your justice? Or enter the aggrieved? And they will enter towards You. O my Lord, if I had not toiled for my self in piety and neither I bear hardship in obedience; to reach till the pleasure. And neither am I disciplined in the manners of any people and they have turned away from the world and became attached to carnal desires and the blindness of the eyes due to weeping. On the contrary, I have come, O my Lord, with feeble actions and heavy sins and with humiliation and putting the selves in ease by false postponement. To suffice for Your mediation and means to You. Indeed, I am the slave of Your Walis and I exaggerate in Your love. Is it not sufficient for me that I should obtain ease in them? I am oppressed and I swallow the anger and bear one calamity after another and stoning after stoning. Is there not with You its sanctity, which should not be wasted and the responsibility, which is near. Then why do You not stop them from us, O my Lord? And see that I am drowning and you are leaving me burning in the fire of Your enemy? Are You making Your friend as a refuge for your enemy? And putting leash on their neck? While You are the owner of their lives. And if You have held him they would have stabilized. And in Your control is the love of their lives if You cut them off, they would droop and what is stopping You, O my Lord that You have stop their difficulties and take away from them their garments from safety and make them devoid of security. They roam in Your earth and in the field of treason they mock at the servants. O Allah, bless Muhammad and the progeny of Muhammad. And reach to me and if you don’t reach me, I will drown. And make amends for me and when my sun will be made to disappear from the horizon. O my Lord, may of those who fear seek the refuge with the ruler. So You accord them security and refuge. Shall I intend something greater than Your kingdom or a favour greater than Your favour; or a power greater than Your power or after seeking help from You? O Allah, where is Your sufficiency, which is a help for those who seek it from the creatures and where is Your bestowal, which is a shield for the aim-takers during dark times. O my Lord, save me from the unjust people if some distress reaches me. And You are the most merciful of the merciful ones. You O my master, see my anxiety in my matter and my transformation in my distress. So wrap the burning of my heart. So bless, O my Lord, Muhammad and the progeny of Muhammad. And bless me with what You are worthy of. Bestow relief and ease for me. And make easy for me O my Lord to the right a way and appoint for me, O my Lord, what may fix rope for me to fell me through his deceit and one, who has dug a well for me so that he may put me in it. And remove it from me its evil and his plot and his corruption and his loss what may turn him from that which he may please his self. And for the callers to faith. O my Lord, Your slaves are Your slaves. Accept his entreaty and Your guests are Your guests, remove his grief. Indeed, every rope has broken, except Your rope. And every shade, except Your shade is gone. O my Lord, if You reject this supplication of mine, then where it will find a place of acceptance? If You refuse it, where will it find the place of acceptance? Then don’t turn me away from Your door; who does not know of any other door other than Yours and do not stop from being proximate before You; he does not know of any court other than Yours.
And prostrates and says:
إِلهي إِنَّ وَجْهاً إِلَيْكَ في رَغْبَتِهِ تَوَجَّهَ خَليقٌ بِأَنْ تُجيبَهُ ، وَإِنَّ جَبيناً لَكَ بِابْتِهالِهِ سَجَدَ حَقيقٌ أَنْ يَبْلُغَ ما قَصَدَ ، وَ إِنَّ خَدّاً لَدَيْكَ بِمَسْئَلَتِهِ تَعَفَّرَ جَديرٌ أَنْ يَفُوزَ بِمُرادِهِ وَيَظْفَرَ.وَها أَنَا ذا يا إِلهي قَدْ تَرى تَعْفيرَ خَدّي وَاجْتِهادي في مَسْئَلَتِكَ وَجِدّي ، فَتَلَقَّ يا رَبِّ رَغَباتي بِرَحْمَتِكَ قَبُولاً ، وَسَهِّلْ إِلى طَلِباتي بِرَأْفَتِكَ وُصُولاً، وَذَلِّلْ قُطُوفَ ثَمَرَةِ إِجابَتِكَ لي تَذْليلاً.إِلهي لا رُكْنَ لي أَشَدُّ مِنْكَ ، فَآوي إِلى رُكْنٍ شَديدٍ ، وَلا قَوْلَ لي أَسَدُّ مِنْ دُعائِكَ ، فَأَسْتَظْهِرُكَ بِقَوْلٍ سَديدٍ ، وَلا شَفيعَ لي إِلَيْكَ أَوْجَهُ مِنْ هؤُلاءِ فَآتيكَ بِشَفيعٍ وَديدٍ ، وَقَدْ أَوَيْتُ إِلَيْكَ ، وَعَوَّلْتُ في قَضاءِ حَوائِجي عَلَيْكَ ، وَدَعَوْتُكَ كَما أَمَرْتَ ، فَاسْتَجِبْ لي كَما وَعَدْتَ ، فَهَلْ بَقِيَ يا رَبِّ غَيْرَ أَنْ تُجيبَ وَتَرْحَمَ مِنِّي الْبُكاءَ وَالنَّحيبَ.يا مَنْ لا إِلهَ سِواهُ ، يا مَنْ يُجيبُ الْمُضْطَرَّ إِذا دَعاهُ ، يا كاشِفَ ضُرِّ أَيُّوبَ ، يا راحِمَ عَبْرَةِ يَعْقُوبَ ، إِغْفِرْ لي وَارْحَمْني ، وَانْصُرْني عَلَى الْقَوْمِ الْكافِرينَ ، وَافْتَحْ لي وَأَنْتَ خَيْرُ الْفاتِحينَ
وَالْطُفْ بي يا رَبِّ وَبِجَميعِ الْمُؤْمِنينَ وَالْمُؤْمِناتِ ، يا ذَا الْقُوَّةِ الْمَتينِ ، بِرَحْمَتِكَ يا أَرْحَمَ الرَّاحِمينَ ،
Indeed, I have turned to You, because of his attachment and interest. So the seekers of attachment are deserving that You accept them. Indeed, the entreating forehead is in prostration of reality for You to reach what he has intended. And that the cheeks are smeared with dust for asking You it is deserving that he should succeed in his aim. Indeed, You see my dust smeared cheeks and my pleadings and my struggle in asking, so accept my Lord, my attachments through Your kindness. And ease for me through Your mercy. And make the bunch of fruits low for me. O my God, there is no pillar more stable than You. So give me refuge towards a stable pillar. Indeed, I have relied on You for the fulfilment of my need and no statement is more right than Yours. So I seek help through the true statement and I supplicated You as You have commanded, so please accept the supplication through Your mercy as You have promised. Does there remain, O my Lord, but that You accept and You have mercy on me, because of weeping. and wailing, O one other than whom there is no deity. O one who answers the call of the caller when he calls. O my Lord, help against the oppressors and make me successful and You are best giver of success and be kind to me, O my Lord and on all the believing men and women. By Your mercy, O the most merciful of the merciful ones.
Incident Twenty-Three: Supplication Taught By The Imam To Muhammad Ibn Ali Husayni
The respected Sayyid Ali Ibn Tawus has narrated in his Mohijj ad-Dawat77 from the books of some ancient scholars, who narrate that Abu Ali Ahmad Ibn Muhammad Ibn Husayn and Ishaq Ibn Ja’far Ibn Muhammad Alawi Aridhi in Harran that he said: Informed me from Muhammad Ibn Ali Alawi Husayni, who lived in Egypt that he said: A great calamity and severe concern struck me in context to my relationship to the ruler of Egypt. I feared for my life. I had been slandered before Ahmad Ibn Tulun.
So, I left Egypt for Hajj and went from Hijaz to Iraq. I wanted to go to the shrine of my master, Husayn Ibn Ali (‘a) to seek refuge from him and seek asylum at his tomb, in order to be secure from the lash of the person I feared. I remained at the sacred abode for fifteen days, praying and making earnest and tearful entreaties day and night.
So, the Custodian of the Time and the Bosom Friend of the All-Merciful was shown to me, as I was in a state between stupor and awake. He said to me, “Imam Husayn is saying to you, O my son, do you fear so-and-so?” I said: “Yes, he wants to kill me. So, I have sought refuge with my master (‘a) to complain from the calamity my enemy has schemed for me.”
He urged me, “Why don’t you pray to Allah, your Lord and the Lord of your forefathers, through Duas, through which the apostles in the past beseeched the Lord? They were in severity and Allah succored them.”
“Which Du’a should I recite?” I asked. “When it is the Friday eve, make a Ghusl and offer your midnight prayers. When you have performed your prostration of thankfulness, recite this Du’a, as you are hobbling on your knees.” Then he mentioned to me the supplication.
I saw him in the same time, as he would come to me as I was between stupor and awake. He came to me on five consecutive nights, repeating the same words until I memorized the Du’a. His visits to me stopped on Friday eve.
I made Ghusl, dusted my dress off and applied fragrance. I prayed the midnight prayers and performed the prostration of thankfulness. I hobbled on my knees and entreated Allah, the Exalted, through this Du’a. The Master of the Age (‘a) came to me on the eve of Saturday and said, “Your Du’a has been accepted, O Muhammad; your enemy was killed when you had just finished your supplication, before the very person he had slandered you to.”
Next morning, I bid my Master farewell and departed for Egypt; and as I reached Jordan on my way to Egypt, I saw one of my neighbors, who was a pious man. He told me that Ahmad Ibn Tulun had seized my enemy and had ordered that he should be taken care of and that my enemy was found beheaded from the hind in the morning. This had happened on that Friday eve and Ahmad Ibn Tulun had ordered, on the virtue of which his body had been dumped into the Nile.
A number of people of my area and our Shi’a brothers told me that this event had reached them at the same time when I had finished the Du’a, as my Master had informed me.
Sayyid (r.a.) has narrated this incident through another channel from Abu Hasan Ali Ibn Hammad Misri with some differences and its end is as follows: When I reached some stations, I suddenly saw a messenger from my children and with him was a letter containing the following: The person from whom you have fled, he has collected people and has provided dinner to them; so they ate and drank and then dispersed and he and his servants slept at that place only.
When the people woke up in the morning, they did not hear anything from him. So they removed the quilt from over him and found him slaughtered and bleeding… till the end.
Then the Sayyid quoted the Du’a and after that narrated from Ali Ibn Hammad that he said: I have taken this supplication from Abu al-Hasan Ali Alawi Areezi and he made a condition to me that I would not give it to an opponent and will only give to one about whom I am aware that he is a devotee of Aali Muhammad (‘a) and it was with me; I and my brothers recited it.
At that time, a judge of Ahwaz met me in Basra; he was an opponent and he owed a favour to me and I was needful for him in his country and I was living with him.
Thus, the king apprehended him and he took from him a statement that he will give him twenty thousand dirhams. So I had pity on him and I gave this Du’a to him. He recited it, the week was not over, but that the Sultan began to release him and from that writing he did not take anything from him. He sent him to his country with respect and I escorted him till Aballa and then returned to Basra. After some days, I called for that Du’a. I did not get it and I searched for it in all the books, but there was no sign of it. So I asked that Du’a from Abu Mukhtar Husayni as he was having a copy of it. He was Also, unable to find it in his books.
I searched for it in all my books from that time till twenty years, but was unable to find it and then I realized that as I had given it to a non-Shi’a person it was a punishment from Allah, the Mighty and Sublime.
After twenty years I found it in my books and while I had searched for it so many times, but failed to locate it. I swore that I will not give it to anyone about whose belief I am not certain that he is a believer in the Wilayat of Aali Muhammad (‘a) and after that I will take pledge from him that he will similarly not give to anyone, unless he is worthy of it. Since the supplication is very long; it is beyond the scope of this book and it is present in all books of supplications, I have not quoted it here.78
It should be known that the source of this Du’a, famous as Du’a Alawi Misri is the book of Mohijj ad-Dawat79 of Sayyid and before that it was not seen in any books and its beginning is as follows: “Rabbi manzal ladhee doaaoka…”
However, in the treatise of the addenda to Misbah Kafami, which is famous and is mostly accompanied with a copy of Misbah and its author is unknown, it is mentioned as follows:
It is a very effective prayer for warding off the mischief of the enemies and there is long incident connected with it, but here we do not have the scope to mention it. However, we should know that this supplication is reliably narrated with authentic chains of narrators; narrating from Amir Al-Mu’minin Ali Ibn Abi Talib (‘a) and towards one, who has experienced it and regained health because of it.
After that etiquettes are mentioned, which must be observed before it and the chapters and verses of Qur’an, which are to be recited before the supplication.
After that he said: Begin the supplication with sincerity, humility and purity of intention and after scrutiny till now it is not yet known that what and where is the source of the author regarding these rituals. and Allah knows best.
Incident Twenty-Four: Supplication For Relief
Shaykh Tabarsi Fadl Ibn Hasan, author of Tafsir Majma Al-Bayan says in Kunoozun Najah: There is a supplication that His Eminence, the Imam of the Time (‘aj) taught to Abu al-Hasan Muhammad Ibn Ahmad Abi Laith (r.a.) in the city of Baghdad at the cemetery of Quraish when he had taken refuge to escape from being killed.
By the blessings of this supplication, he escaped the sword.
The supplication is as follows:
اللهم عظم البلاء، وبرح الخفاء، وانقطع الرجاء، وانكشف الغطاء، وضاقت الأرض ومنعت السماء، واليك يا رب المشتكى، وعليك المعول في الشدة والرخاء.
اللهم فصل على محمد وال محمد، أولى الامر الذين فرضت علينا طاعتهم، وعرفتنا بذلك منزلتهم، ففرج عنا بحقهم فرجا عاجلا كلمح البصر أو هو أقرب.
يا محمد يا على، اكفياني فإنكما كافياي، وانصراني فإنكما ناصراي، يا مولاي يا صاحب الزمان، الغوث الغوث الغوث، أدركني أدركني أدركني
In the name of Allah, the Beneficent, the Merciful. O Allah, the calamities have increased and that which was concealed has surfaced and the curtains has been raised and the hopes are shattered and the earth has become narrow and the skies has withheld (the bounties) and You are the only supporter and I complain to You, and trust is put only in You at times of troubles and ease. O Allah send blessings on Muhammad (S) and the Progeny of Muhammad (S) who are the masters of the orders and whose obedience You have made us recognize, then expand for one by their right and expand it soon like that of a winking of an eye nay more closer than it, O Muhammad O Ali, for answering my purpose You two are sufficient and you two help me out as both of you are helpers. O our master, O the master of the time I complain, I complain, I complain, help me, help me, help me.
And the narrator says that while saying: ‘O the master of the time’ the Imam gestured to his own self.80
The author says: It is clear that the Imam meant to say that when you mention O Master, O the master of the time, you should intend me and this supplication was mentioned with slight difference at few other places as well in the first incident after the Prayer of the Imam.
Incident Twenty-Five: Supplication Of Imam al-’Asr (‘A) Which The Patient Should Drink And Eat With Turbah For Cure
Shaykh Ibrahim Kafami has narrated in Al Balad al-Amin from al-Mahdi (‘aj): One, who writes this supplication on a new vessel by the soil of the grave of Husayn (‘a), washes it and drinks it, would be cured from his malady.81
بسم الله دواء، والحمد لله شفاء، ولا اله الا الله كفاء، هو الشافي شفاء، وهو الكافي كفاء، اذهب البأس برب الناس، شفاء لا يغادره سقم، وصلى الله على محمد واله النجباء
In the name of Allah, the Beneficent, the Merciful. In the name of Allah, the Beneficent, “In the name of Allah” is a medicine and “Praise be to Allah” is a cure, and “There is no god but Allah”, is a protector, “He is the giver of cure” is the remedy. And “He is the savior” is sufficient. Take away despair by the Lord of men. Cure is there. No malady would remain by it. And may Allah bless Muhammad and his progeny, the noble ones.
I found in the writing of Sayyid Zainuddin Ibn Ali Ibn Husayn (r.a.) that it is a supplication taught by a man who was a caretaker of the Karbala’ shrine (from) al-Mahdi (‘aj) in his dream while he was ill. So he complained about it to the Qa’im, may Allah hasten his reappearance. He ordered him to write it, wash and drink it. He did that and he was cured of his conditions. And praise be to Allah.
Incident Twenty-Six: Supplication Of The Imam For Dawn, Morning And Evening
The honourary Sayyid, Sayyid Ali Khan Madani Shirazi, author of Sharh Sahifah and Samadia etc., in his book of Kalimah at-Tayyibah wa al-Ghayth as-Sayyab says: I saw in the writing of some of my associates from the respected Sayyids and his condition was that I heard during the month of Rajab in the year 1093 from a reliable brother, Amir Ismail Ibn Husayn Bayak Ibn Ali Ibn Sulaiman Jabiri Ansari - may Allah display his proof - he said: I heard the noble and pious Shaykh Hajj Aliya Makki say:
I was involved in hard financial conditions and extreme poverty to such an extent that I feared that I might starve to death. Then I found the following supplication in my pocket although apparently no had given it to me. I was highly amazed at this.
After that I saw in dream a man in garments of worshipers and he was saying: We have gifted so and so supplication to you. Recite it and you will get rid of your poverty and hardships. But I could not make out who the speaker was. Hence, my astonishment increased.
The next time I saw the Awaited Imam (‘aj) that he was telling me: Recite the supplication, which I gave to you and teach it to all those you like.
The Shaykh says: Indeed, I have experienced the effectiveness of that supplication a number of times. After some time, I lost that supplication and could not find it for some days. I was very aggrieved at it and I sought divine forgiveness for the lapse. A person came to me and said: This supplication you have missed is at such and such place. I had never thought of looking over there. So I took it and thanked the Almighty for the same. The supplication is as follows:
(بسم الله الرحمن الرحيم رب أسألك مددا روحانيا تقوي به قوى الكلية والجزئية، حتى أقهر عبادي! نفسي كل نفس قاهرة، فتنقبض لي إشارة رقائقها انقباضا تسقط به قواها حتى لا يبقى في الكون ذو روح إلا ونار قهري قد أحرقت ظهوره، يا شديد يا شديد، يا ذا البطش الشديد، يا قهار، أسألك بما أودعته عزرائيل من أسمائك القهرية، فانفعلت له النفوس بالقهر، أن تودعني هذا السر في هذه الساعة حتى ألين به كل صعب، وأذلل به كل منيع، بقوتك يا ذا القوة المتين.)
In the name of Allah, the Beneficent, the Merciful. O my Lord, I ask You for spiritual strength, partial and entire, till I may through my worship compel myself. And all the selves are in compulsion. So that they may prevent its fine hints for me. Through which the strength of the self may break. So much so there does not remain anyone with soul in the existence, except the powerful fire, which burnt their backs, O severe, O severe! O One with a severe might! The forceful! I ask You with what You gave to Israeel from Your severe names. Then through it the selves were affected due to severity. So that you may keep this secret from me. Till I make every hardship easy through it and trample every obstacle through it. O Master of great strength.82
It should be recited for warding off sorcery; three time; if possible: three times in the morning and three times in the evening.
When a task becomes tough for one, who recites this supplication; he should after reciting it, say thirty times:
بسم الله الرحمن الرحيم يا رحمان يا رحيم يا ارحم الراحمين اسألك اللطف بما جرت به المقادير
In the name of Allah, the Beneficent, the Merciful. O Beneficent, O Merciful O the most merciful of the merciful ones. I ask You for kindness with which You issue the destinies.
Incident Twenty-Seven: Supplication Attributed To Imam (‘A)
The great scholar, Mirza ‘Abd Allah Isfahani, alias Afandi; in the fifth volume of his book, Riyaz al-Ulama Hayaaz al-Fadhla has said in the account of Shaykh Ibn al-Jawad an-Nu’mani: He had seen the Qa’im and has narrated from the Imam.
I saw in some writings of Shaykh Zayn al-’Abidin Ali Ibn Hasan Ibn Muhammad, caretaker of the tomb of Imam Husayn (‘a): Ibn Abi al-Jawad an-Nu’mani was blessed with the audience of Imam al-Mahdi (‘aj) and he said to His Eminence: O my master, there is a place associated with you in an-Nu’maniyah and one in Hilla; which of them do you honour by your presence? His Eminence (‘a) said: In an-Nu’maniyah on the eve of Tuesday and Tuesday; and Friday and Friday eve in Hilla, but the people of Hilla do not accord the respect it deserves. One, who enters a place associated with me, should recite Salawat twelve times as a mark of respect for me and the Holy Imams (‘a). Then he should recite two rakats prayer with two Surahs and supplicate the Almighty Allah and He will give what he likes. I said: O my master, teach me that supplication. He said:
اللهم قد اخذ التأديب منى حتى مسني الضر وأنت ارحم الراحمين، وان كان ما اقترفته من الذنوب استحق به اضعاف اضعاف ما أدبتني به، وأنت حليم ذو أناة، تعفو عن كثير، حتى يسبق عفوك ورحمتك عذابك
In the name of Allah, the Beneficent, the Merciful. O Allah, take my paying respect from me till I stand in pain, and You are the most merciful of the merciful ones. Even though I have committed sins that are many times that I should be punished for them. And You are the forbearing and You ignore most of these sins; till Your forgiveness overpowers Your chastisement.
The narrator says: His Eminence (‘a) recited this Du’a three times, till I learnt it by heart.
The author says: an-Nu’maniya is a town in Iraq situated between Wasit and Baghdad and apparently the venerable Shaykh, Abu ‘Abd Allah Muhammad Ibn Muhammad Ibn Ibrahim Ibn Ja’far Katib, famous as an-Nu’mani, alias Abu Zaynab, was a native of that place. He was a student of Shaykh Kulaini and author of a brief Tafsir, regarding the types of verses and he Also, wrote the book of Ghaibah, which is very detailed and reliable. Shaykh Mufid has Also, mentioned it in Al-Irshad.
Explanation That Masjids, Tombs, Graves Of The Pious Persons, Children Of Imams Are Great Divine Bounties
We should know that from all the places some are especially associated with Imam Az-Zaman (‘aj); like Al-Wadi as-Salam, Masjid as-Sahla, Hilla, the suburbs of Qom etc. It is apparent that someone on these blessed spots was awarded special status due to the presence of the Imam or some miracle was shown by the Imam at that place. That is why it is included among the blessed places and the spot of attachment and return of the angels and the scarcity of satans at that place and this itself is one of the causes of proximity and acceptance of prayer and acceptance of worship acts.
It has come in some reports that the Almighty Allah is having some places where He likes to be worshipped. And the existence of places like these: for example: Masjids, tombs of the Holy Imams (‘a), graves of Imamzadas and holy personalities and pious people around the place are from the unseen divine graces for those who are deprived, are unwell or oppressed or frightened; those who are in need etc. Or those who are in distress and in need of help and support; and those who take refuge in these places and through the medium of the owner of that place are able to ask from the Almighty Allah the solution to their problems and seek redress to their maladies; and may Also, ward off the impeding clouds of distress hovering on them. It is often seen that those who went with illness and pain returned soon with cure and health; those who were afflicted with pain and disease returned in perfect health and satisfaction. And all those who make effort to honour the decorum of those places; they get more of its positive benefits and this is true for all such places:
فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ
“In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings” (24:36).
Thus, Allah has praised those who intone His glory in the morning and evening; but there is no scope for more explanation.
Incident Twenty-Eight: Supplication Recited By Imam (‘A) In Masjid Sa’asa During Rajab
The venerable Sayyid, Ali Ibn Tawus has narrated in the book of Iqbal from Muhammad Ibn Abu al-Ruwad Rawasi that he said:
He went out with Muhammad Ibn Ja’far Dahhaan towards Masjid as-Sahla on one of the days of the month of Rajab.
He said: Take me to Masjid Sa’asa as it is a blessed Masjid and Amir Al-Mu’minin (‘a) has prayed over there and the holy proofs have stepped on those blessed precincts.
So, I became inclined to that Masjid. I was praying there when I saw a man alight from his camel and tie it under the shade. Then he entered and offered two units of prayer and prolonged those two units. Then he raised his hands and recited as follows:
“Allahumma Yaa zal manna…”
Till the end… then he arose and went to his camel and mounted it.
Ibn Ja’far Dahhaan asked me: Should I not get up and approach him? Should I not ask him who he is?
So we arose and went to him. Then we asked him: We adjure you by Allah, to tell us who you are?
He replied: I adjure you by the Almighty Allah, who do you think I am?
Ibn Ja’far Dahhaan replied: I think that you are Khizr.
Then he asked: Have you Also, thought so?
I replied: I thought that you are Khizr.
He said: By Allah, I am indeed one that Khizr is needful of seeing. Return as I am the Imam of your time.
Shaykh Muhammad Ibn Mashadi in his Mazar Kabir83 and Shaykh Shaheed Awwal has narrated in Mazar84 from Ali Ibn Muhammad Ibn Abdur Rahman Shustari that he said: I passed by the Bani Rawas clan.
Some brothers said: If only you take us to Masjid Sa’asa so that we can pray over there, because it is the month of Rajab and it is recommended to perform the Ziyarah of that place in this month as the Imams have passed over these places during these times and prayed there and Masjid Sa’asa is one of those places.
Thus, we became inclined to him towards the Masjid when suddenly we saw a camel whose legs were tied and carrying the litter on its back was sleeping at the gate of the Masjid.
We entered and suddenly decried a man in Hijazi clothes having a headgear resembling the people of Hijaz. He was seated and reciting the following supplication, which I and my friend memorized; it is as follows:
“Allahumma yaa zal menanis saabegha…and so on”
Then he prolonged the prostration. After that he arose, mounted his camel and went away.
My friend said: I think that he was Khizr. Then what happened to us that we did not speak to him? As our tongue was tied up.
We came out and met Ibn Abu al-Rawad Rawasi; he asked:
Where are you coming from?
We replied: From Masjid Sa’asa and we narrated the report.
He said: This camel rider visits Masjid Sa’asa every two or three days and he does not speak.
We asked: Who is he?
He asked: Who do you think it is?
We said: We thought that he is Khizr.
Then he said: By Allah, I don’t know of anyone to see whom Khizr is needful of. Return with guidance and direction.
My friend said to me: He, by Allah, is the Master of the Age (‘a).
The author says: Apparently these are two incidents and twice this supplication was heard from the Imam in that Masjid during Rajab especially by Ali Ibn Muhammad Shushtari in a way that His Eminence spoke to him and he Also, interacted with the Imam. The famous scholars have included this supplication among the famous devotions of Masjid Sa’asa in books of supplications and rituals of the month of Rajab and this story is sometimes narrated in that connection and sometimes in this connection.
It seems that Imam’s reciting of this supplication over there is by way of its special significance as will be mentioned after the rituals of the Masjid and it Also, comprises of special significance of the time, after supplication of month of Rajab and therefore it is mentioned in both places and the first is more likely; although it seems that it is from the absolute supplications and has no restriction of time and place and the supplication is as follows:
بسم الله الرحمن الرحيم اللهم يا ذا المنن السابغة، والآلاء الوازعة، والرحمة الواسعة، والقدرة الجامعة، والنعم الجسيمة، والمواهب العظيمة، والأيادي الجميلة، والعطايا الجزيلة.
يا من لا ينعت بتمثيل، ولا يمثل بنظير، ولا يغلب بظهير، يامن خلق فرزق، والهم فأنطق، وابتدع فشرع، وعلا فارتفع، وقدر فأحسن، وصور فأتقن، واحتج فأبلغ، وانعم فأسبغ، وأعطى فأجزل، ومنح فأفضل.
يا من سما في العز ففات خواطر الابصار ودنا في اللطف فجاز هواجس الأفكار، يا من توحد بالملك فلا ند له في ملكوت سلطانه، وتفرد بالآلاء والكبرياء، فلا ضد له في جبروت شأنه.
يا من حارت في كبرياء هيبته دقائق لطائف الأوهام، وانحسرت دون ادراك عظمته خطائف ابصار الأنام، يا من عنت الوجوه لهيبته، وخضعت الرقاب لعظمته، ووجلت القلوب من خيفته.
أسألك بهذه المدحة التي لا تنبغي الا لك، وبما وأيت به على نفسك لداعيك من المؤمنين، وبما ضمنت الإجابة فيه على نفسك للداعين.
يا اسمع السامعين، وابصر الناظرين، واسرع الحاسبين، يا ذا القوة المتين، صل على محمد وال محمد خاتم النبيين وعلى أهل بيته.
واقسم لي في شهرنا هذا خير ما قسمت، واحتم لي في قضائك خير ما حتمت، واختم لي بالسعادة في من ختمت، واحيني ما أحييتني موفورا، وأمتني مسرورا ومغفورا.
وتول أنت نجاتي من مسائلة البرزخ، وادرأ عنى منكرا ونكيرا، وار عيني مبشرا وبشيرا، واجعل لي إلى رضوانك وجنانك مصيرا، وعيشا قريرا، وملكا كبيرا، وصل على محمد واله بكرة واصيلا يا ارحم الراحمين يا ارحم الراحمين
In the name of Allah, the Beneficent, the Merciful. O Allah, O one, who blesses fully and who is the alloter of bounty and widespread mercy and comprehensive power and a great bounty and a magnificent gift and beautiful hands and tremendous bounty. O One, who cannot be described through a simile. And cannot be compared to a likeness. And cannot be defeated with anyone’s help. O one, who created and then provided sustenance. And inspired and He made to speak and He created and initiated. And He raised and made high. And He estimated and made good. And shaped and then strengthened. He intended and then He conveyed. And He bestowed and then perfected it. And He bestowed it and then made it heavy. And he bestowed and favoured it. O one, who is high in honour and is out of the bounds of vision and His grace is near. And crossed the limits of thoughts. O one, who is unique in His kingdom in rulership. And no one is His equal in His sphere of dominion and He is only One in His greatness and loftiness. There is no opponent in His honour. O One, who is intense in the greatness of His greatness, and the fineness of the thoughts fail to achieve His understanding. O one, who attracts the eyes of the creatures. O one for whom the faces are humiliated due to His awe. And the necks are bent before His greatness. And the hearts shiver because of His fear. I ask You through this praise, which is only appropriate for You. Through which You bestowed to Your callers from the believers. And what You have guaranteed its acceptance upon You self. O the most hearing of the hearing ones.
And O the most perceptive one of the perceptive ones. And O the most looking of the looking. O most swift in accounting. And O the ruler of rulers. And O the most merciful of the merciful ones. May Allah bless Muhammad, the seal of the prophets and bestow on purified Ahl Al-Bayt (‘a) the good. And distribute for me in this month the good better than which You distributed. And seal for me Your judgment to be favourable of what You judge and make success complete for me in what You have sealed. And make alive from what You have enlivened from. And give me a good and blessed death. And be the Wali of my salvation from the questioning of grave and keep Munkar and Nakeer away from me. And make me see Mubashshir and Bashir. And make me as Your satisfaction and make Paradise as my abode and make me dwell there. And the great kingdom and may Allah bless Muhammad and his progeny morning and evening, O the most merciful of the merciful ones. O the most merciful of the merciful ones.85
Incident Twenty-Nine: Amir Ishaq Astarabadi
Story of Amir Ishaq Astarabadi, which Allamah al-Majlisi has narrated from his father in Bihar Al-Anwar.86
The humble author has seen in the writing of his father, Mulla Muhammad at-Taqi al-Majlisi, on the back of the well-known supplication known as Hirze Yamani, longer than what is mentioned there with permission for some persons:
We mention the translation of its chapter:
بسم الله الرحمن الرحيم الحمد لله رب العالمين والصلٰوة على اشرف المرسلين محمد وعترته الطاهرين
In the name of Allah, the Beneficent, the Merciful. Praise be to Allah, the Lord of the worlds and Salawat on the best of the prophets, Muhammad and his purified progeny.
So to say: Thus, verily, Amir Muhammad Hashim requested me to permit him to narrate the Hirze Yamani, which is attributed to Amir Al-Mu’minin (‘a) - so I gave permission to him so that he may narrate this supplication from me through my authorities from Sayyid Amir Ishaq Astarabadi, who is buried in Karbala’ from our master, Sahib al-’Asr (‘aj).
Sayyid said: “The cause of that honour is that one year when I was on my way to the Holy House of Allah, along with other pilgrims, and when we were at a distance of seven or nine stages from Mecca, I was, for some reason, left behind the caravan and soon they went out of my sight. I lost my way and was overcome with thirst; I was about to die when I prayed:
“O the righteous one, O Aba Salih guide us to the path, may Allah have mercy on you.”
Suddenly an apparition became visible at the end of the desert, before I could make it out, it had already reached me. I saw a handsome youth wearing clean clothes of green hue and having a noble demeanor riding a camel and carrying water in a container. I saluted him and he replied to my Salaam and asked: Are you thirsty? ‘Yes,’ I replied. He gave me the vessel and I drank the water. Then he asked: Would you like to join your caravan? ‘Yes,’ said I. He made me mount behind him and moved to Mecca. I had the habit of reciting the Hirz al-YaMani every day. At that time Also, I began to recite it, at some points he used to say: ‘Recite like this.’
Not much time passed that he said: ‘Do you recognize this place?’ I looked and saw that I was at Abtah. He said: ‘Alight.’ I alighted, but when I turned back, he had disappeared. At that moment, I realized that he was Qa’im (‘aj). I became regretful at his separation and was sorry that I had not recognized him before. After seven days, my caravan reached Mecca and people found me there - while they had lost hopes of my survival - therefore I became famous for having the land folded for me.”
I concealed myself after completing the rituals of Hajj. And this Sayyid performed the Hajj on foot forty times. And when I met him in Isfahan, when he had returned from Karbala’ and was intending to perform the Ziyarah of Imam Ali Ibn Musa Ridha’ (‘a) and he owed the dower of his wife; seven Tumans and only has this much money, which was with a person who resided in Mashad.
He saw in dream that his end was near. He said: I served the shrine of Karbala’ for fifty years so that I should die over there and I fear that I will die somewhere else.
When our friends came to know about him, they paid the amount and sent some escorts with him. So, he said: When the Sayyid reached Karbala’ and his debt was paid, he fell ill and passed away on the ninth day and was buried in his house and I have seen the like of this miracle acts from him during his stay in Isfahan. May Allah be pleased with him.
For me there are many permissions for this supplication and I have summarized it and I hope that he would not forget me in the acceptance of prayer.
I request him that he should recite this supplication only for the Almighty Allah and he should not recite it for the destruction of the enemies if he has faith; no matter how corrupt or cruel he may be and that he should recite for all purposes. On the contrary, it may Also, be recited for seeking proximity to the Almighty Allah and to remove the harm of the Shayateen from the men and jinns from him and from all the believers. If it is possible, he should make an intention of near about this meaning and the first thing is to leave everything, which is against proximity to the Almighty Allah - Muhammad at-Taqi al-Majlisi.
The seal of the scholars and narration experts, Shaykh Abu al-Hasan Sharif, student of Allamah al-Majlisi, has narrated this incident at the end of the first volume of his Ziya al-Alameen from his teacher from his father till the entry of the Sayyid into Mecca. Then he said: The father of the Shaykh said to me: I took the formula of the supplication from him for correction by Imam (‘a) and he gave permission to me to narrate it from Imam (‘a) and also, gave permission to his son. It is forty years since I am reciting that supplication and deriving unlimited benefits from it.
At that place he has narrated the incident of the dream of the Sayyid that he said in his dream: Make haste to travel to Karbala’ as your end is near. And this Du’a is present in this manner only in Bihar Al-Anwar, Vol. 92.87
Incident Thirty: Du’a al-Faraj Taught By Imam al-’Asr (‘A)
Sayyid Raziuddin Ali Ibn Tawus, in the book of Faraj al-Mahmoon88, and Allamah al-Majlisi in the book of Bihar Al-Anwar89 have quoted from the book of Dala’il90 of Shaykh Abu Ja’far Muhammad Ibn Jarir Tabari that he said: Informed me Abu Ja’far Muhammad Ibn Harun Ibn Musa Talakbari that: Abu al-Husayn Ibn Abu al-Baghl Katib said:
I took on a duty from Abu Mansoor Ibn Salihan and then something happened between me and him that caused me going into hiding. He asked for me and threatened me. I waited in hiding with fear and then went to the graveyard of Quraish in Baghdad on a Friday eve. I intended to spend the night there, praying and supplicating.
It was a windy, rainy night. I asked Abu Ja’far, the custodian, to lock the doors and make sure there remains no one, so I may pray and supplicate in solitude and be safe from the entrance of anyone, because I was fearful and did not feel safe.
He did that and locked the doors. Half past the night, the winds and rains were so powerful that they made sure no one came to the place, I stayed praying and reciting Ziyarah, and worshipping. As I was like that, I heard footsteps there before the tomb of our Master Musa (‘a); there was a man reciting Ziyarah. He greeted Adam, and the other great prophets, peace be with them, and then the Imams, one after the other until he reached the Master of the Age (‘a), he did not mention him. I much wondered and said perhaps he has forgotten or he does not know or maybe this is his belief.
When he finished his Ziyarah, he offered two rakats of prayers. I was fearful of him, since I did not know him. He seemed a full young man, appareled in white clothes, wearing a turban with its end coming down under his chin and going over his shoulder, with braided hair, and had a cloak with long threads at its margins on his shoulder. He said: “O Abu Husayn Ibn Abu al-Baghal, why are you not reading the supplication of Faraj?” “And which supplication is that, my master?” I asked. He said: “Pray two rakats, and say:
يا من اظهر الجميل وستر القبيح، يا من لم يؤاخذ بالجريرة، ولم يهتك الستر، يا عظيم المن، يا كريم الصفح يا حسن التجاوز، يا واسع المغفرة، يا باسط اليدين بالرحمة، يا منتهى كل نجوى، يا غاية كل شكوى، يا عون كل مستعين، يا مبتدئا بالنعم قبل استحقاقها
In the name of Allah, the Beneficent, the Merciful. O He, Who reveals virtue, O He, Who conceals vice, O He, Who does not call to severe account for sins, O He, Who does not disclose the disgrace of His servants, O He, Who is the best forgiver, O He, Who overlooks errancy, O He, Whose forgiveness extends over all, O He, Whose Hands are stretched forth in mercy, O He, Who knows all secrets, O He, to Whom all complaints are directed. O one, who is the helper of every seeker. O one, who bestows to one before one becomes deserving.
Then say ten times:
يا ربَّاه
يا غايَةَ ربَّاه
O Lord
And the extreme end of the desires
Then say:
اسألك بحق هذه الأسماء، وبحق محمد وآله الطاهرين إلا ما كشفت كربي، ونفَّستَ همِّي، وفَرَّجتَ غَمِّي، واصلحتَ حالي
I ask You through these I ask You and by the right of Muhammad and his purified progeny. Except that You remove my sorrow and grief and improve my circumstances.
And then you ask for your desire and ask your wish and then you put your right cheek on the earth and say one hundred times in your Sajdah:
بسم الله الرحمن الرحيم يا محمد يا على يا على يا محمد اكفياني فإنكما كافياي، يا محمد يا على يا على يا محمد انصراني فإنكما ناصراي
In the name of Allah, the Beneficent, the Merciful. O Muhammad, O Ali, O Ali, O Muhammad; suffice for me as you two are sufficient and help me as you two are helpers.
Place your left cheek on the earth and say one hundred times:
ادركني
Reach me.
…and repeat it over and over and you say:
الغوث، الغوث
Refuge, refuge!
…until you run out of breath and then raise your head. Allah will fulfil your wish through His generosity.”
As I applied myself to the prayers and supplications, he left. When I was finished, I decided to go out to Abu Ja’far to ask him about the man and how he had entered. I saw all the doors had been locked the way they were. I was perplexed much and said perhaps he had spent the night there and I had not realized. I found Abu Ja’far, the custodian. He came out to me from his room. I asked him about the gentleman and his entrance. He said: “The doors are locked as you see them. I have not opened them.”
I told him about the incident. He said: “This is our master, the Master of the Age, (‘a). I have seen him many times in the nights like this when there was no one in the shrine.” I became very sad for the opportunity I had missed. I exited near dawn and went to Karkh towards the place where I was hiding. It was but the daybreak when men of Ibn Salihan were begging to meet me and asking my friends about me.
They were carrying a written pledge of protection from the minister and a slip in his handwriting having every pleasant thing. I went to him with a trustworthy friend of mine. He rose and embraced me and treated me in a way that I had never seen from him before. He said: “Have things worsened so much for you that you had to complain about me to the Master of the Age (‘a)? I said: “I simply prayed and supplicated.” “I saw my master the Master of the Age,” he replied, “in my dream last night.” He meant the Friday eve. “He was ordering me to do every good deed and expressed a dislike to me that frightened me.”
I said: “La ilaha illa Allah! I bear witness that they are the truth and the pinnacle of righteousness. Last night I saw our master, while I was awake. And he asked me to do such and such things.” I explained to him what I had seen in the shrine. He was astounded. Great favours he did to me with this respect and reached a level I did not anticipate; all of this being from the blessings of our master, the Master of the Age.
Du’a al-Faraj, Which The Messenger Of Allah (S) Taught To Amir Al-Mu’minin(‘A)
The author says: There are many supplications, which are named as Du’a al-Faraj:
First: The supplication mentioned in this incident.
Second: Supplication, which is narrated in the book of Ja’fariyat91 from Amir Al-Mu’minin (‘a) when he came to the Messenger of Allah (S) and complained to him about some need.
The Holy Prophet (S) said: Did I not teach you the words, which Jibra’il had brought as gift for me? They are nineteen words, which are written on the forehead of Jibra’il (‘a). From them four and four are written on the forehead of Mikaeel; four are written on the forehead of Israfeel (‘a); four are inscribed around the Kursi and three are inscribed around the circle of the Arsh. No one in distress prays through those words, and no deprived person worships through those words, and no distressed man invokes through them, and no one is fearful of a tyrant ruler or a satan, but that the Almighty Allah suffices him against everything. The supplication is as follows:
بسم الله الرحمن الرحيم يَا عِمَادَ مَنْ لاَ عِمَادَ لَهُ، وَيَا ذُخْرَ مَنْ لاَ ذُخْرَ لَهُ، وَيَا سَنَدَ مَنْ لاَ سَنَدَ لَهُ، وَيَا حِرْزَ مَنْ لاَ حِرْزَ لَهُ، وَيَا غِيَاثَ مَنْ لاَ غِيَاثَ لَهُ، وَيَا كَنْزَ مَنْ لاَ كَنْزَ لَهُ، وَيَا عِزَّ مَنْ لاَ عِزَّ لَهُ، يَا كَرِيمَ الْعَفْوِ، يَا حَسَنَ ٱلتَّجَاوُزِ، يَا عَوْنَ ٱلضُّعَفَاءِ، يَا كَنْزَ الْفُقَرَاءِ، يَا عَظَيمَ ٱلرَّجَاءِ، يَا مُنْقِذَ الْغَرْقَىٰ، يَا مُنْجِيَ الْهَلْكَىٰ، يَا مُحْسِنُ، يَا مُجْمِلُ، يَا مُنْعِمُ، يَا مُفْضِلُ،
In the name of Allah, the Beneficent, the Merciful. O Supporter of the unsupported, O Helper of the helpless, O Protector of the unprotected, O Shield for the defenseless, O Hearer of the unheard appeal, O the treasure for Whom there is no treasure, O Pride of those without pride, O Honour of the honourless, O the Merciful Forgiver O the best of the recompensers. O helper of the weak, O treasure for the poor, O the greatest of hopes, O the savior of the drowning one O the savior of those being destroyed O favour-giving O beautifier, O giver of bounties, O favourer, I ask the one except whom there is no God. For whom prostrate the blackness of the night and the whiteness of the morning and the rays of the sun and the rays of the sun; and the light of the sun. and the light of the moon and the sound of the water, and the rustling of the tree. O Allah, O Beneficent, O One with majesty and nobility.
Amir Al-Mu’minin (‘a) named this supplication as Du’a al-Faraj.
Du’a al-Faraj, Which The Messenger Of Allah (S) Taught To A Person For Removing Sorrow And Poverty
Third: Shaykh Ibrahim Kafami has narrated in Jannah al-Waqiya that a man came to the Holy Prophet (S) and said: O Messenger of Allah (S), indeed, I was rich, after that I became poor; I was in health; after that I became sick; I was accepted by the people after that I became unpopular; and I was light upon their hearts; thus, I became serious and previously I was happy; I fell into hardships; the earth became narrow for me due to that and I was waiting for happy times again for seeking sustenance. I did not find anything with which to gain strength; as if my name was erased from the register of sustenance.
The Holy Prophet (S) told him: O man, perhaps you will use the inheritance of sorrow? He asked: What is the inheritance of sorrow? He replied: Maybe you tie the turban on the head in the seated position and wear the lower garment in the standing position or chew at your nails or wipe your cheek with are skirt or urinate in stagnant water or sleep in the head down position.
I asked: I commit these acts.
His Eminence said: Adopt the path of sincerity and purify your conscience and recite the following supplication and it is Du’a al-Faraj:
بسم اللّه الرحمن الرحيم الهي طموح الآمال قد خابت الّا لديك ومعاكف الهمم قد تقطّعت الّا عليك ومذاهب العقول قد سمت الّا إليك فاليك الرجاء وإليك الملتجأ يا أكرم مقصود ويا أجود مسئول هربت إليك بنفسي يا ملجأ الهاربين بأثقال الذنوب أحملها على ظهري ولا أجد لي شافعا سوى معرفتي بانّك أقرب من رجاء الطالبون ولجأ إليه المضطرّون وأمّل ما لديه الراغبون يا من فتق العقول بمعرفته وأطلق الألسن بحمده وجعل ما امتنّ به على عباده كفاء لتأدية حقّه صلّ على محمد وآله ولا تجعل للهموم على عقلي سبيلا ولا للباطل على عملي دليلا وافتح لي بخير الدنيا والآخرة يا وليّ الخير
In the name of Allah, the Beneficent, the Merciful. O my God, all ambitions of expectations are disappointed, except those addressed to You, all resolute determinations are paralyzed, except those relied on You and all reason-based tendencies are wasted, except those directed to you. So, You are the ultimate hope and to you is the resort. O He Who is the noblest objective and the most magnanimous desired. I am fleeing to You from myself. O Shelter of those, who flee overburdened with the heavy loads of sins, carrying my sins on my back, I cannot find any interceder for me, except that I know for sure that You are the nearest of all those who are hoped by beseechers and of all those whose donations are expected by the desirous. O He Who his split the intellects on the recognition of Him, made tongues articulate with praising Him and made that which He has conferred upon His servants enough means for the fulfilment of their duties towards Him; (please) send blessings to Muhammad and his Household, do not give Satan any way (of success) over my reason and do not give wrongness a way to reach my deeds. And open for me the good of the world O the giver of good.92
Fourth: The respected scholar, Sayyid Ali Khan, in his book of Kalimah at-Tayyibah has narrated from his grandfather that the following is Du’a al-Faraj:
بسم الله الرحمن الرحيم اللهم يا ودود يا ودود يا ذا العرش المجيد يا فعالا لما يريد اسالك بنور وجهك الذي ملا اركان عرشك وبقدرتك التي قدرت بها على جميع خلقك وبرحمتك التي وسعت كل شيء لا اله الا انت يا مبدي يا معيد لا اله الا انت يا اله البشر يا عظيم الخطر منك الطلب واليك الهرب وقع ع بالفرج يا مغيث اغثني
In the name of Allah, the Beneficent, the Merciful. O Allah, O the Loving, the Loving. O Lord of the Glorious Throne. O He, Who is the mighty doer of whatever He wills, I ask You through the light of Your face; through which You raised the pillars of Your Arsh. And through Your power, which You destined for all Your creatures and through Your mercy, which encompasses all the things. There is no god, except You. O the initiator and the returner. There is no god, except You. O the God of humans O the one of great consequence. From You is the entreaty and flight is towards You. Which is there with wideness. O refuge-giver give refuge to me. O refuge-giver give refuge to me. O refuge-giver give refuge to me.
Fifth: Du’a al-Faraj narrated in the book of Mafatih an-Najah of Muhaqqiq Sabzawari and its initial words being:
(بسم الله الرحمن الرحيم اللهم اني اسالك يا الله يا الله يا الله يا من علا فقهر يا من ملك فقدر يا من بطن فخبر يا من عبد فشكر يا من عصي فغفر يا من لا تحويه الفكر يا من لا يدركه بصر يا من لا يخفى عليه اثر يا رازق البشر يا مقدر كل قدر.)
In the name of Allah, the Beneficent, the Merciful. O Allah! Indeed, I ask You O Allah, O Allah, O Allah. O God of the entire Creation, O He, Who is high and dominant, O He, Who is masterf al-and powerful, O He, Who is hidden and aware, O He, Who is worshipped and who appreciates, O He, Who is disobeyed and yet forgives, O He, Whom thought cannot encompass, O He, Whom eyes cannot see, O He, from Whom nothing is concealed, O Provider of sustenance to mankind, O He, Who ordained all destinies.
And so on, and it is a long Du’a.
Incident Thirty-One: Hajj Ali Baghdadi Meets Imam Az-Zaman (‘A)
Story of the righteous gentleman, Hajj Ali Baghdadi is mentioned in the history of the compilation of this book, which is connected to the previous incident and if there had not been any other incident in this book, except this one, it would have sufficed to highlight his nobility and its explanation is as follows: During the month of Rajab, last year, when I was compiling the treatise of Jannah al-Maawa, I decided to perform the Ziyarah of Najaf al-Ashraf on 27th Rajab.
I reached Kadhmayn and went to meet Aga Sayyid Muhammad Ibn Sayyid Ahmad Ibn Sayyid Haider Kadhmayni, who was the student of Shaykh Murtaza, one of the most sincere scholars in that place and the prayer leader in the courtyard of the holy shrine; he was the refuge of students, the poor and the pilgrims. His father and grandfather were famous scholars and his grandfather, Sayyid Haider has written books on principles of jurisprudence and other subjects.
I asked him: Please narrate a reliable anecdote regarding this, if you know of it.
So he narrated this incident, which though I had heard before also, I had not noted its proper references. So I beseeched him to write with his own hand.
He said: A long time has passed since I heard it; therefore, I fear that there might be increase or decrease in it. So it is better that I meet and ask him. Then I will write it; but it is very difficult to meet him, because he rarely meets people after the occurrence of this incident.
He was a resident of Baghdad and when he goes for Ziyarah he does not go anywhere else and after he has performed it, he returns and sometimes it is possible to meet him once and sometimes twice a year; otherwise most of the time he is very secretive, except from some persons about whom he is sure that they will not publicize it, fearing the ridicule of the opponents around that area, who are deniers of the guardianship of Imam al-Mahdi (‘aj) and his occultation and fearing that the general populace will accuse him of pride and arrogance.
I said: This humble servant wants to meet this gentleman in any way possible and to inquire the story directly from him as it badly needed and time was short.
After that I went away from him and after two or three hours he returned and said: The most odd thing is that when I went home; immediately someone came saying that they have brought a dead body from Baghdad and have placed it in the courtyard and are waiting to pray on the bier. When I went and prayed on it, I saw that Hajj accompanying the bier. So I took him into a corner and after much denial heard his story and thanked the Almighty Allah for it. Thus, he wrote the complete story and I recorded it in Jannah al-Maawa.
After some time, I performed the Ziyarah of Kadhmayn in the company of some scholars and leaders and from there I went to Baghdad for the Ziyarah of Nawwab Arba (r.a.).
After performing the Ziyarah, I went to meet Agha Sayyid Husayn Kadhmayni, brother of Sayyid Muhammad mentioned previously, who was a resident of Baghdad and held the post of managing the affairs of Shi’a community there and beseeched him to summon Hajj Ali Baghdadi.
When he arrived, I requested him to narrate his story in the gathering and he refused. After persuasion he agreed to narrate it, but not in that gathering as some people from Baghdad were present there. So, I went into seclusion with him and he narrated and there was only difference in two or three points of the story, which he himself admitted that it was because much time had passed since its incidence. And the signs of truthfulness and righteousness were so apparent from his appearance, that all those present over there believed in the veracity of the incident.
The Hajj narrated as follows: ‘I was in possession of 80 Tumans from Sihm al-Imam. I traveled to Najaf and from this amount, gave 20 Tumans to Ayatullah Shaykh Murtaza and another 20 Tumans to Shaykh Mujtaba Kadhmayni and another 20 Tumans to Ayatullah Shaykh Muhammad Hasan Sharouqi. Now, only 20 Tumans remained as my responsibility. I decided that on my return to Baghdad, I would immediately pass on the balance to Shaykh Muhammad Hasan Kadhmayni Aali Yaseen.
It was Thursday, when I presented myself for the Ziyarah of Imam Musa al-Kadhim (‘a) and Imam Muhammad at-Taqi (‘a) in Kadhmayn. I met Shaykh Muhammad Hasan Kadhmayni Aali Yaseen and as intended, gave him the 20 Tumans. I promised him that over a period of time, I would give him some more.
On that very day, after reciting the afternoon prayers, I prepared myself to leave for Baghdad. The respected Shaykh invited me to stay over at his house, but I declined saying that I usually pay my workers on Friday eve and so would like to return to Baghdad.
Consequently, I began my journey towards Baghdad. After I had completed about three-fourths of the distance, I saw a noble person coming from the direction of Baghdad. As we came closer, he greeted me and brought forth his hand to shake hands saying, “Welcome, welcome”. We embraced with great affection and kissed each other’s cheeks (as if we were old friends). This respected person was wearing a green turban and had a black mole on his face (which added to his handsome features).
He addressed me by name and asked, “Hajj Ali, how are you? Where are you going?” I replied, “I just completed my Ziyarah in Kadhmayn and am now returning home to Baghdad.” He said, “Today is Friday eve. Let us go to Kadhmayn.” I declined saying, “Sayyid, it is not possible for me to go back to Kadhmayn today.”
He said, “Come with me so that I may witness before my respected father Hazrat Amir Al-Mu’minin (‘a) that you are amongst the believers and friends of Ahl Al-Bayt (‘a), and the Shaykh too shall be your witness. Both of us (myself and the Shaykh) shall bear witness for you, for Allah has asked for two witnesses.”
This dialogue was pointing towards an intention, which was hidden in my heart. I had intended that when I meet Shaykh Hasan in Kadhmayn, I would request him to write for me a document saying that he knew me as one, who had accepted the infallibility and purity of Ahl Al-Bayt (‘a). I Also, intended that when I die, this paper should be buried along with me.
I asked my respected companion, “How come you are aware of this hidden intention and how will you bear witness for me?”
He said, “When a person fulfills the right of someone over him, then how can it be that he does not recognize him?”
I asked, “Which right are you referring to?” He replied, “The same right, which you have fulfilled with respect to my representatives.” I asked, “Who are your representatives?” He replied, “Shaykh Mohsin” I asked, “Is he your representative?” “Yes”, he replied.
At this point, a thought came to my mind that who is this person, who knows me by name despite the fact that I do not know him and do not recognize him? Then I thought to myself, maybe he knows me in some way and I have forgotten him.
Then a thought arose that maybe this person is desirous of some money from Sihm as-Sadat and it is better to give him some from it. I said to him, “Some of the money, which is your right, was with me and I have given it to Shaykh Muhammad Hasan. Now, if I have to give it to someone else, I must take his permission first.” He smiled and said, “You are right. You have Also, delivered some of my rights to my representatives in Najaf.” I asked, “Whatever amount I have given, has it been accepted?” He said, “Yes, it has been accepted.”
A thought came to my mind that who is this person, who calls the scholars as his representatives? I pondered for a while and said to myself: “The scholars are the representatives for collecting Sihm as-Sadat.”
Then he said, “Come let us go together for the Ziyarah of my respected father.” So I went along with him towards Kadhmayn. He walked on the right and I walked on the left. We came across a river, which had the whitest and clearest water that I had ever seen. On the banks of the river were trees of different kinds such as pomegranate, lemons, grapes and the like. All these trees were seen at the same place at the same time! And most surprisingly, it was not even the season for these fruits! As we walked, we were shaded from the heat of the sun by these trees.
I asked my companion, “What is this river and these trees?”
He said, “All this is for our friends and those who perform the Ziyarah of my respected father.”
I said, “Respected Sayyid! I would like to ask you a question.”
He said, “Go ahead.” “The late Shaykh Abdur Razzaaq was a teacher. One day I presented myself before him. He used to say that if there is a person who fasts for the entire day, spends his entire night in worship, performs 40 Hajjs and 40 Umrahs and is killed between Safa and Marwah without being amongst the friends of Amir Al-Mu’minin Ali Ibn Abi Talib (‘a), then none of his actions will benefit him.” He (‘a) replied, “By Allah, this is correct. None of his actions will benefit him.”
Then I raised a question about one of my relatives whether he was amongst the friends of Amir Al-Mu’minin (‘a). He said, “Yes, he and others like him, who are related to you, are amongst the friends of Amir Al-Mu’minin (‘a).”
I sought his permission to ask another question to which he agreed. I said, “The recitors of the Majlis of Imam Husayn (‘a) say that Sulaiman Amash asked about the position of the Ziyarah of Imam Husayn (‘a) and he was told that it is an innovation. That very night, Sulaiman Amash dreamt that there was a palace extending between the sky and the earth. He asked, “Who is in this palace?” He was told, “Lady Fatimah az-Zahra’ (‘a) and her mother, Lady Khadijat al-Kubra (‘a).” Sulaiman asked, “Where are they going?” “Since today is Friday eve, they are going for the Ziyarah of Imam Husayn (‘a).” Sulaiman saw that they were throwing some chits from the palace on which was written: ‘This is a protection from the fire for visitors to the grave of Imam Husayn (‘a) on Friday eve. This is a protection on the Day of Qiyamat.’ Is this tradition correct?”
He said, “Yes, it is a correct tradition and the meaning is complete.”
I asked, “Then is it correct to say that one, who visits the grave of Imam Husayn (‘a) on Friday eve, will be protected from the fire on the Day of Qiyamat?”
He said, “Absolutely!” And tears started flowing from his eyes.
I sought his permission to ask another question to which he agreed. I said, “In the year 1269 A.H., I had gone for the Ziyarah of Imam Ali Ibn Musa Ridha’ (‘a). In Nishapur, I met a person from the Sharooqi clan of Arabs. I kept him as a guest and asked him about the position of the Wilayat (mastership) of Imam Ali Ibn Musa Ridha’ (‘a). He replied, ‘It is like heaven. It has been fifteen days that I am eating as a guest of Imam Ridha’ (‘a). I am confident that when I die, Munkir and Nakeer will not harm me as my body and my blood is formed from what I have eaten from the property of Imam Ridha’ (‘a).’ Is this correct? When we die, will Imam Ridha’ (‘a) come to our help in the grave?”
He said, “By Allah, this is correct. My respected father will be a protector in the grave.”
I sought his permission to ask another question to which he agreed. I asked whether my Ziyarah of Imam Ridha’ (‘a) is accepted or not? He said, “Inshallah, it is accepted.”
I sought his permission to ask another question to which he agreed. I asked whether the Ziyarah of Imam Ridha’ (‘a) by Hajj Ahmad Bazzaaz Pashi (my companion in Mashhad) is accepted or not? He replied, “The Ziyarah of Abdus Salih is accepted.”
I sought his permission to ask another question to which he agreed. I asked about the acceptance of one person in Baghdad, who had accompanied us to Mashhad. (This person was amongst the elite of Baghdad and was involved not only in spreading corruption, but also, in killing his mother) I did not get a reply this time. I repeated, “Master, is his Ziyarah accepted or not?” Again, I did not get a reply.
At this point, we had reached a place having gardens on both the sides of the road. The city of Kadhmayn could be seen at a distance. Orphans from Sadat (descendants of Prophet) occupied some portion of this road.
The government had seized their land and attached it to this road. The pious and god fearing people of the city knew this fact and generally avoided taking this route for fear of usurping the right of the orphans. But I saw that my companion was taking this road. I said, “Respected Sayyid! This road is built on the land of the Sadat orphans. It is not correct to infringe upon the rights of these orphans.” He said, “This property belongs to my respected father, Amir Al-Mu’minin (‘a) and his progeny and these orphans are our children. It is permissible for the friends of Hazrat Ali (‘a) to travel along this road.”
At some distance there was the garden of Hajj Mirza Hadi, who was among the wealthy people of Iran at present settled in Baghdad. I asked, “People say that the garden of Hajj Mirza Hadi is on the land belonging to Imam Musa al-Kadhim (‘a). Is this correct?” He retorted, “How does this concern you?”
We then reached a place, where a canal had been constructed from river and the sea and this passed through the middle of the road. From this place, there were two roads, both leading to Kadhmayn. One road was named Raahe Sultani and the other famous as Raahe Saadaat. I suggested going along Raahe Sultani. He said, “No, we will go along my road.”
We had just traveled a short distance along this road, that I found myself near the Holy courtyard of the mausoleum, where one generally removes one’s shoes before entering the mosque. My respected companion had gone ahead and I saw him entering the mausoleum from the west (from the direction of the holy feet of Imam al-Kadhim). He did not wait at the door and without reciting the permission to enter he went straight inside the mosque. He stood at one side and asked me to recite the Ziyarah. I declined saying that I could not read. He said, “Okay, should I recite the Ziyarah on your behalf?” I accepted his offer. He began reciting the Ziyarah thus:
“O Allah, I seek permission to enter. Peace be upon you, the Holy Prophet of Allah (S). Peace be upon you, Amir Al-Mu’minin (‘a).” And in this way, he continued to convey salutations and blessings to every Imam (‘a) till he reached the name of Imam Hasan al-’Askari (‘a). He said, “Peace be upon you, Aba Muhammad Al-Hasan Al-’Askari (‘a).” Then he turned to me and said, “Do you know Imam az-Zaman (‘a).” I said, “Of course!” He then said, “Then convey Salaam to him (‘a).”
I recited, “Peace be upon you, the Proof of Allah, O Sahib az-Zaman Ibn Hasan (‘a).”
He smiled at me and said, “Alayka as-Salam wa rahmat Allahi wa barakatu” (which is the standard way of replying to Salaam).
Then he entered the Haram and touched the Zari of Imam al-Kadhim (‘a) and Imam Muhammad at-Taqi (‘a) and kissed it. He then asked me to recite the Ziyarah. I declined again saying that I could not read. He said, “Shall I recite the Ziyarah on your behalf?” I accepted his offer. He asked me which Ziyarah he should recite. I said: Recite whichever Ziyarah is having more merit. He said, “Ziyarah Ameenullah is having greater merit.” And he began to recite it.
Towards the latter half of the Ziyarah, I saw that the lights inside the shrine had come on. This was not an unusual event, except that this time, there seemed to be a different kind of brightness that I had never seen before. The entire place seemed to be illuminated by this light. The lamps of the shrine paled in comparison with the brightness of this light just as any light would pale before the brightness of the sun. My mind was in such a state that despite these signs, I was unable to comprehend the meaning of all these events.
After completing the Ziyarah, we moved from the direction of the holy feet of Imam (‘a) towards the holy head of Imam (‘a). He turned to me and asked, “Do you intend to recite the Ziyarah of my respected father, Imam Husayn (‘a)?” I said, “Yes, it is Friday eve, we must recite the Ziyarah.”
He recited Ziyarah Waritha. By this time, the dusk prayers were upon us and the Adhan of the dusk prayer had just been completed. He turned to me and said, “Go and recite the Maghrib prayer with congregation.” We went together into the mosque, which is towards the holy head of Imam (‘a). The people had already gathered for prayers. My respected companion however stood separately to the right of the Prayer leader and began reciting his prayer. I stood in the first row of the congregation and began to pray. When I completed my prayer, I looked in the direction where the respected Sayyid was praying, but could not see him. I quickly got up from my place and looked all over for him - outside the mosque and at every place in the sanctuary, but could not find him. My intention was to be a host to him and to serve him and present a few copies of Qur’an to him.
Suddenly, an amazing feeling passed over me. It was as if I had got up from a dream. A few thoughts passed through my mind - who was this respected Sayyid, my companion? There were so many miraculous events that occurred during my journey with him. He convinced me to return with him to Kadhmayn, despite the fact that I had made up my mind not to return today. I had never seen him before, yet he was familiar with my name.
His knowledge of the hidden things in my heart and his bearing witness to my faith, the flowing of the river, the presence of the trees laden with unseasonal fruits and replying to the Salaam, which I recited for Imam az-Zaman (‘a)!
Finally, I came to the place where I had taken off my shoes. I asked the caretaker whether he had seen the person who had accompanied me when I entered the shrine. He said that this person had just left. He asked me, “Was this person your companion?” I replied in the affirmative and left the place.
I spent the night at the house of my host. In the morning, I presented myself before Aqa Shaykh Muhammad Hasan and narrated the entire incident. He placed his hand on his mouth indicating that I should not narrate this incident to anyone and prayed to Allah in my favour.
I complied with his request and did not narrate it to anyone. It was about one month since this event that I was in Kadhmayn where a respected Sayyid walked up to me and said, “What have you seen?” I said, “I have not seen anything”. He repeated the question and I repeated my answer. This time I was firmer in my reply than before. Suddenly he disappeared from my eyes and then I did not see him again. Surely the cause of this meeting and the pointed question about the earlier meeting was a sign that I should narrate this incident to people.93
The author says: Hajj Ali was son of Hajj Qasim Baghdadi, a common trader of no distinctive rank. But if any prominent person of Baghdad or Kadhmayn is inquired about him, he invariably praises him and states that he was an honest and truthful man; and have personally seen these noble qualities in him, which is clear from his regretting so much not recognizing His Eminence in that meeting.94
However, the report, which has come in the Ziyarah of Abu ‘Abd Allah (‘a) on Thursday eve, in a way that he asked about its authenticity, is the report, which Shaykh Muhammad Mash-Hadi has narrated in his Mazar Kabir95 from Amash that he said:
I was living in Kufa and I had a neighbor, with whom I sat most of the time and it was Friday. I asked him: What do you say about reciting the Ziyarah of Imam Husayn (‘a)?
He said: It is an innovation and every innovation is deviation and every deviation is in Hellfire.
I got up from him full of anger and said: In the morning I will meet him and narrate the excellence of Amir Al-Mu’minin (‘a) to him so that his eyes become warm (an allusion to grief and sorrow).
So I went to him and knocked his door. A voice came from the rear that he has intended to perform the Ziyarah since the beginning of night.
I hastened and came to Karbala’. I saw the Shaykh suddenly that he had placed his head in prostration and he was not exhausted by prostration and genuflection.
I said: Yesterday you were saying that Ziyarah is an innovation and every innovation is deviation and every deviation will be in the fire and today you are performing the Ziyarah of the Imam!
He said: O Sulaiman, do not chastise me as the Imamate of Ahl Al-Bayt (‘a) was not proved for me till this night arrived and I saw a dream, which terrified me.
I asked: What did you see, O Shaykh?
He replied: I saw a man who was neither very tall nor very short. I am not capable of describing his elegance and handsomeness. There were some people who surrounded him from all sides. In his front was a rider on a horse having many tails and there was a four-tier crown on its head; and jewels on every tier, which illuminated the distance of three days of travel.
I said: Who are they?
They said: Muhammad Ibn ‘Abd Allah Ibn Abd al-Muttalib (S).
I asked: Who is the other one?
He replied: His successor, Ali Ibn Abi Talib (‘a).
At that moment, I glanced and saw a she camel of effulgence upon which was a litter, suspended between the earth and the sky. I asked: Whom is this she camel for?
They said: For Khadija (‘a), daughter of Khuwailad and Fatimah (‘a) daughter of Muhammad (S).
I asked: Who is that youth?
They said: Hasan Ibn Ali (‘a).
I asked: Where are they going?
They said: All of them are going for the Ziyarah of one, who was killed unjustly. Martyr of Karbala’, Husayn Ibn Ali (‘a).
At that moment, I noticed a litter. Suddenly I saw slips of paper falling from it saying: There is peace and security from the Almighty Allah for the visitor of Imam Husayn Ibn Ali (‘a) on Friday eve.
Suddenly a caller called out: Know that we and our Shi’a are in the highest stage of Paradise. By Allah, O Sulaiman, I will not leave this place till my soul separates from my body.
Shaykh Tarihi has mentioned the last part of this report as follows: Suddenly I saw written slips of paper dropping from the top. I asked: What are these slips of paper?
He said: These are letters guaranteeing safety from Hellfire to the visitor of Imam Husayn (‘a) on Thursday.
I asked them for one slip of that paper. He said: You say that Ziyarah of the Imam is an innovation? You will not get it till you perform the Ziyarah and believe in his excellence and superiority.
I woke up in terror and that very moment decided to perform the Ziyarah of my chief, Imam Husayn (‘a) and I have repented to the Almighty Allah for what I said afore.
Incident Thirty-Two: A Grocer Who Met The Imam
Also, the respected Sayyid has stated verbally as well as in writing that:
When I was residing in Najaf al-Ashraf for my religious studies around the year 1275 A.H. I heard about a grocer who was supposed to have met Imam Az-Zaman (‘aj).
I desired to know this person and to meet him in private and learn directly from him how he met Imam (‘a).
So, I initiated the process of developing friendship with him. Many a times when I met him, I greeted him and bought from him the provisions he sold till there developed friendship between us. All this was only to hear that blessed report from him. Till the time when I had the chance to go to Masjid as-Sahla on Wednesday to perform the prayer of Istijaara.
When I reached the Masjid, I saw that person standing over there. I saw it as an opportunity to ask him to spend the night with me. He was with me till I finished the main rituals of that Masjid and we set out for the grand Masjid of Kufa as per the usual customs of that time as no lodging was possible in Masjid as-Sahla due to lack of water and attendants etc.
When we reached that Masjid and performed some of its rituals and we settled down in the house, I asked him about the report of the promised one and requested him to narrate his story in detail.
He said: I had often heard from people with the gnostic bent of mind that one, who performs the rituals of Istijaara in Masjid as-Sahla for forty Wednesdays eves continuously with the intention of seeing the Awaited Imam (‘a), he would have the good fortune of seeing the Imam and it has often occurred. Thus, I Also, became eager to perform the ritual of Istijaara every Wednesday eve and neither heat nor cold or rain hindered me from performing this till almost a year passed and I continued to perform the ritual of Istijaara and maintained vigil at night in Masjid Kufa according to the common practice till it was the time of al-’Asr when I came out from Najaf al-Ashraf on foot as per my habit and it was the winter period and condensed clouds and the atmosphere was dark and there was a light drizzle.
Imam Hujjat (‘A) Prays At His Designated Place In Masjid as-Sahla
So, I became attentive to the Masjid and I was assured of people coming over there as per habit till I reached the Masjid when the sun had set and a thick darkness had enveloped the atmosphere along with thunder and lightning. A terror gripped me as I was alone and I could not see anyone there. So much so that even the attendant, who was supposed to be there on Wednesdays was absent.
Since I was terrified, I thought that I should first of all perform the Maghrib Prayer and rituals of Istijaara and hasten back to Masjid Kufa as soon as possible; thus, I pacified myself with this.
I arose and prayed the Maghrib Prayer, then the prayers and Amaal of Istijaara and during that I glanced at the holy place popularly known as the place of Imam Sahib az-Zaman (‘a), which is in the direction of Qibla. I saw a perfect light over there and sound of recitation of Qur’an arose from there.
I became confident that there were some other pilgrims as well over there and I was not alone in that predicament, although I had not noticed them when I entered. I completed the Amaal of Istijaara with proper decorum. Then I noticed the place of Imam Az-Zaman (‘aj) that it was lit up with a bright effulgence and I fell into a deep thought and I saw the Holy Imam (‘a) over there in full splendor, standing up in prayers.
My heart became inclined to him and I thought that he was a pilgrim from some far off land, because when I thought on it, I concluded that he was not from the area of Najaf al-Ashraf. So I began to recite the Ziyarah of Imam al-’Asr (‘aj) from the fixed recitations of that place and then prayed Namaz Ziyarah.
After I concluded the Ziyarah I decided to ask him to accompany me to Masjid Kufa, but I could Dar not approach him. On the other hand, I looked at the terrible darkness, thunder and lighting, which terrified me. He himself looked at me with kindness and said: Would you like us to move to Kufa Masjid?
I said: Yes, O my chief. Such is the practice of us, people of Najaf; that when we conclude the rituals of this Masjid, we move to Kufa Masjid.
So I went out with that gentleman and I was very pleased at his presence there and was elated with his company. Thus, I walked in illuminated atmosphere and in a nice climate and dry atmosphere that nothing stuck to the feet. I was oblivious of the rainy climate and darkness till I reached the Masjid. His Eminence was with me and I was completely filled with confidence and joy due to his company. Neither I encountered darkness nor rain. So I knocked the outer gate of the Masjid as it was locked. The caretaker asked: Who is knocking at the door?
I said: Please open the door.
He asked: Where are you coming from at this dark hour and in this rainy climate?
I said: I am coming from Masjid as-Sahla.
When the attendant opened the door, I turned my attention to that Sayyid, but could not see him; and I saw the world in utter darkness and it was raining heavily. So I started wailing: O our chief, O our master, please come as the door has been opened. I retraced my steps to search for him, but could find no trace. At that time the rain and cold began to trouble me.
I entered the Masjid and then woke up from a condition of thoughtlessness as if I was in a trance. I chastised myself at being so careless of the clear signs when everything should have been so clear for me. Now, it dawned to me that the light displayed by the Sayyid was so bright that even dozens of lamps cannot provide. Secondly, how did he call me by my name? Another notable point was that when I was inside the Masjid, I heard the sound of lightning and rain, but when I came out with him, there was no trace of rain and when I looked underneath my feet, the road was dry and the wind was gentle till I reached the gate of the Masjid. And from the time he separated, I saw the darkness of the atmosphere and the coldness of the rain and moreover, the reason was that I forgot that His Eminence is the one to meet whom I had performed this ritual (Amaal Istajara) and bore heat and cold for this:
ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ
“That is Allah’s grace; He grants it to whom He pleases” (62:4).96
Incident Thirty-Three: A Short Man Prays Behind Imam (‘A)
The respectful Shaykh, chief of the pious, Warraam Ibn Abi Faraas, at the end of the second volume of Tanbiyat al-Khatir,97 says: Informed me, the noble Sayyid, Abu Hasan Ali Ibn Ibrahim Arizi Alawi Husayni that: Informed me Ali Ibn Ali Ibn Numa that: Informed me Abu Muhammad Hasan Ibn Ali Ibn Hamza Aqsasi in the house of Sharif Ali Ibn Ja’far Ibn Ali Madaini Alawi that he said:
There was a short-stature Shaykh in Kufa, who was well-known for his piety, he liked sight-seeing, was an ardent worshipper and preferred seclusion. And he was always in pursuit of historical information and traditional reports.
One day it so happened that I was in the gathering of my father when this gentleman arrived and began to converse with my father and the latter was listening to him intently.
The senior gentleman said: One night I was in Masjid Jufa, which is an ancient Masjid on the outskirts of Kufa. Half the night had passed and I was engrossed in secluded prayers when suddenly three persons entered. When they reached the centre of the courtyard, one of them squatted and began to move the soil to the right and the left. A spring of water appeared and water gushed out of it.
He performed the ritual ablution with this water and gestured to the other two persons and they Also, performed the ablution. Then he stood in the front and the other two stood behind him to pray. I Also, went and stood at the back and recited the prayers with them.
Since I was astonished at the erupting of the spring, when the prayer was concluded, I asked the man to my right: Who is that gentleman? He told me: He is the Master of the Affair, son of Imam Hasan al-’Askari (‘a). So I went forward and kissed the blessed hands of His Eminence and asked very respectfully: O son of Allah’s Messenger (S), what is your opinion about Shareef Umar, son of Hamza? Is he on the right faith? He replied: No, but it is possible he may come to the right path. However, it is sure that he would not die without seeing me.
The narrator says: We wrote down this interesting tradition, and some time passed after this incident till Shareef Umar Ibn Hamza expired and it was not heard that he had seen Imam Az-Zaman (‘aj). One day I met that old gentleman at a place and reminded him about that incident and asked: Did you not say that Shareef would see Imam Az-Zaman (‘aj) before his death? The aged gentleman replied: How do you know that he did not meet His Eminence? After that, one day I met Shareef Abu al-Manaqib son of Shareef Umar son of Hamza and discussed about his father with him.
Shareef Abu al-Manaqib said: One night I was with my father, when he was in his terminal illness. It was the last part of the night. The physical strength of my father was sapped and his voice had become feeble. All the doors of the house were shut when suddenly a man came to us and I was overwhelmed by his awe. We were so astonished that we didn’t even ask him how he managed to enter the house when all the doors were closed and what the purpose of his visit was. That gentleman sat beside my father, spoke softly to him and my father wept. Then he arose and went away. And when he went out of our sight, my father shook terribly and asked me to make him sit up. I helped him to sit up. He opened his eyes and asked: Where is that gentleman who was sitting near me? I replied that he had left. He said: Go after him. I went after him, but could not find him again as all the doors were closed. I returned to my father and related the matter to him. Then I asked him who that gentleman was. He said: He is the Master of the Affair (‘a). After that his illness intensified again and he became unconscious.98
The author says: Abu Muhammad, Hasan Ibn Hamza Aqsasi, alias Izzuddin Aqsasi was a well-known Sadat and a man of noble stock; he was an accomplished litterateur of Kufa and an expert poet. Nasirullah Abbasi had appointed him as the leader of the Sadat. He had gone for the Ziyarah of Janab Salman with Mustansirbillah Abbasi when the latter said to him: The extremist Shi’a lie when they claim that Imam Ali (‘a) traveled from Medina to Madayan in a single night, performed the Ghusl of Salman al-Farsi and returned to Medina the same night.
So he composed the following verses in reply:
أنكرت ليلة إذ صار الوصي إلى
ارض المدائن لما أن لها طلبا
وغسل الطهر سلمانا وعاد إلى
عراص يثرب والاصباح ما وجبا
وقلت ذلك من قول الغلاة وما
ذنب الغلاة إذا لم يوردوا كذبا
فآصف قبل رد الطرف من سبأ
بعرش بلقيس وافى يخرق الحجبا
فأنت في آصف لم تغل فيه بلى
في (حيدر) أنا غال ان ذا عجبا
إن كان (أحمد) خير المرسلين فذا
خير الوصيين او كل الحديث هبا
They deny the night when the Successor set out for Madayan when he was summoned.
And he gave Ghusl to Salman and returned to the lands of Yathrib when the morning rose up.
And say that it is a claim of the extremists (Ghulaat) and there is no fault of theirs till they do not lie.
So Asif brought the throne of Bilquis in the wink of the eye from the land of Saba piercing the obstructions.
So you do not say it is extremism in the matter of Asif. How can I be an extremist regarding Haider? It is a strange matter.
When Ahmad is the best of the messengers and he is the best of the successors or the whole report is fake?
Masjid Jufa is among the well-known mosques of Kufa and His Eminence Amir Al-Mu’minin (‘a) prayed four units of prayer there, recited the rosary of Zahra (‘a) and a long Munajaat after that; which is present in books of Ziyarahs and is mentioned in the second Sahifah Alawiya; but today no trace is found of that Masjid.
Incident Thirty-Four: Thair Billah
The respected Shaykh of traditions, Muntajabuddin Ali Ibn Ubaidullah Ibn Hasan Ibn Husayn Ibn Hasan Ibn Husayn, brother of as-Saduq (r.a.), author of Arba’yn, famous for the book of Muntajib, which is the account of modern scholars, from the time of Shaykh At-Tusi till his own period. And he said: Thairbillah Ibn al-Mahdi Ibn Thairbillah Husayni Jaballi belonged to the Zaidiyyah sect and was a claimant of Zaidiyya Imamate. He staged an uprising in Gilan. At that time he had a vision and he embraced the Imamite faith. He Also, claimed to have seen Imam al-Mahdi (‘aj) and has narrated traditions from him.99
Incident Thirty-Five: Abu Muzaffar Or Abu al-Faraj Hamadani
He Also, says: The trustworthy Shaykh, Abu al-Muzaffar, and in some copies it is mentioned as Abu al-Faraj Muzaffar Ibn Husayn Hamadani, was a trustworthy person and a prominent Imamite and he was an envoy of Imam Az-Zaman (‘aj)
He lived during the time of Shaykh Al-Mufid, Abu ‘Abd Allah Muhammad Ibn Muhammad Ibn Noman Harithi Baghdadi, attended the gatherings of Sayyid Murtada and Shaykh Abu Ja’far At-Tusi. He recited books for Shaykh Al-Mufid but not for those two gentlemen. Informed me my father from his father about those writings: that is his narrations and books; through this channel I got the permission to narrate and quote them. Among them are: Kitab al-Ghaibah, Kitab as-Sunnah, Kitab az-Zahid fi ‘I-Akhbar, Kitab al-Minhaaj, Kitab al-Faraid.100
It is clear that his sitting in the lecture of Sayyid and Shaykh, was representing them in teaching and education and not benefiting from it; as is clear from his later statement. And Allah knows best.
Incident Thirty-Six: Ali Ibn Yunus Amili
The prominent Shaykh, Zaiduddeen Ali Ibn Yunus Amili Bayazi101 says in the book of Sirat al-Mustaqeem Ila Mustahaq al-Taqdeem: I went out in the company of more than forty persons for the Ziyarah of Qasim Ibn Musa al-Kadhim (‘a) and reached a place from where a distance of around a mile remained from the tomb. I saw a rider heading to us and thought that he intended to rob us. So we concealed from him what we were fearful for. When we reached him, we saw the signs of his horse, but did not see him. I glanced around the dome, but did not see anyone. We were surprised, in spite of the open terrain and presence of sunlight. Thus, it is not unlikely that he might have been the Imam of the Age (‘aj) or one of his representatives.
The author says: It will be mentioned that these incidents prove the blessed existence of the Imam of the Age (‘a) and the implication of the Abdaal will Also, be mentioned and this Qasim is buried at a distance of eight farsakhs from Hilla and scholars and religious people come for his Ziyarah regularly. A report very similar to this is famous among Ahl al-Sunna that Imam Ali Ridha’ (‘a) said:
One who cannot perform my Ziyarah should do the Ziyarah of my brother, Qasim.102 And I have not seen this report. But in Us al-Kafi there is a report, which proved his lofty status till the level of one’s imagination.
Thiqat al-Islam, Kulaini has in the chapter of the declaration for Imam Ali Ridha’ (‘a), narrated a lengthy traditional report from Yazeed Ibn Salit from Imam Musa al-Kadhim (‘a) on the way to Mecca. In that it is mentioned that the Imam said: “O Abu Umara, I can inform you that when I came out of my house, I gave my will to my son, so and so and in public. I allowed my other sons to take part in my instructions with him, but I gave my directive will to him in private and wanted him to be alone. Had it been upon myself I would have placed my directive will with my son, Qasim because of my love for him and sympathy. However, it is up to Allah, the Most Holy, the Most High, who places it (Leadership with Divine Authority) wherever He wants…and so on.103 And praise be to Allah.
Incident Thirty-Seven: Green Island
So to say: I found in the treasure of Amir Al-Mu’minin Ali Ibn Abi Talib (‘a), chief of the successors and the Imam of the pious, a treatise in the writing of Fazl Ibn Yahya Ali Tayyabi Kufi (q.s.) as follows:
Praise be to the Lord of the worlds and may Allah bless Muhammad and his Purified Progeny.
So to say: This humble servant, Fazl Ibn Yahya Ali Tayyabi Kufi says that he heard this report from Shaykh Shamsuddin Najih Hilli and Shaykh Jalaluddin Ibn Haraam Hilli (q.s.) in the mausoleum of Imam Husayn (‘a) on 15th Sha’ban 699 A.H. and the two gentlemen heard it in Samarrah from Shaykh Salih Zainuddin Ali Ibn Fadhil Mazandarani, the caretaker of Najaf al-Ashraf. It is an eye-witness account of Shaykh Mazandarani. After hearing this report, I became eager to meet Shaykh Mazandarani and I prayed that I should get an opportunity to meet him so that I can get it verified from him directly. Thus, I set out for Samarrah for this purpose. By chance that same year the Shaykh had come to Hilla in Shawwal, which I came to know from Sayyid Fakhruddin Hasan Ibn Ali Musawi Mazandarani, who was a resident of Hilla. When he came to meet me, during the conversation he Also, mentioned that Shaykh Zainuddin Ali Ibn Fadhil was staying at his place in Hilla nowadays. I was extremely elated at this and I set out for Hilla in the company of Sayyid Fakhruddin. I met Shaykh Zainuddin Ali Ibn Fadhil at the house of Sayyid Fakhruddin, greeted him and kissed his hands.
He asked Sayyid Fakhruddin about me.
Sayyid Fakhruddin introduced me to him. He arose from his place and made me sit there and accorded a warm welcome to me. He Also, asked me about my father and my brother, Salahuddin, whom he formerly knew and during that time I was staying at Wasit for education purpose. Thus, we spoke to the Shaykh for a long time, which made us aware of his caliber and I understood that he was an expert of many sciences including jurisprudence, traditions and many other things. After that I asked him about the incident that I had heard from Shaykh Shamsuddin and Shaykh Jalaluddin. In the presence of his host, Sayyid Fakhruddin and many scholars of Hilla, who had come to meet him, he narrated the whole story of 15th Sha’ban 699 A.H. verbatim. Perhaps on some occasions words may differ, but the implication was same.
Shaykh Zainuddin Ali Ibn Fadhil narrates: I stayed for some years in Damascus, where I studied the principle of jurisprudence and literature under Shaykh Abdur Rahim, may Allah guide him. And from Shaykh Zainuddin Ali Maghribi, I learnt the science of recitation of Qur’an; he was an expert of all seven recitations and many sciences like etymology and syntax and logic etc. He was having a very kind disposition and never resorted to bias. Whenever Shi’a faith was mentioned, he used to say: ‘This is the view of Imamiyah scholars…’ as opposed to other teachers, who on such occasions remarked: ‘Such is the view of the Rafidi scholars.’ On the same basis I cut off contacts with everyone, except Shaykh Andalusi Maliki and continued to study under him.
By chance, he had to travel to Egypt. Since we had become attached to each other, I Also, decided to accompany him. So he took me Also, along with other poor students.
When we reached Cairo, we stayed in Al-Azhar University for a long time. When teachers and students learnt of the arrival of the Shaykh, they met him and gained knowledge from him. This went on for nine months. Suddenly a caravan arrived from Andalusia and one of them gave to my teacher a letter from his father. It was mentioned therein: “I am seriously ill, but I would like to see you once again. So come soon and don’t delay it in any case.”
The Shaykh became very restless on reading the letter and prepared for the journey immediately. Some of us (students) Also, set out with him. When we reached the first habitations of Andalusia, I contracted a severe fever and was unable to walk or move. The Shaykh was highly distraught at my condition, but said that he would have to continue the journey without me. So he gave ten dirhams to a person and left me in charge of a man there asking him to convey me to him when I recovered. He Also, made me promise that when I had recovered, I would come to him. Then he set out for his native place, which was at a distance of five days’ travel by sea. After the Shaykh departed, I remained sick for three days, after which the temperature came down and my condition improved, I came out of my quarters to inspect the locality.
I roamed about in the lanes of that locality and came across a caravan, which had arrived from the coastal mountains of the western ocean. They traded in wool and oils. I inquired about them and was told that they had come from an area near to that of the Berbers and that area was adjacent to the island of the Rafidi.
I was sort of pleased and I became eager to visit that island. I Also, learnt that it was at a distance of twenty-five days’ travel, including two days of total arid wilderness. But after that habitations were present. So I hired an ass for three dirhams from a person of that group and set out with them. I was traveling on foot through the inhabited areas when I learnt that three days’ journey remained from the island of Rafidis. On getting this information, I set out alone and somehow managed to reach there.
I saw a city surrounded by walls having numerous strong edifices and this town stood on the sea shore. I entered the city through the gate called the Berber Gate and continued to roam the streets. I asked some people about the location of the Masjid. When I reached there, I found that it was a huge building, which stood on the sea shore. I entered the Masjid and sat down in a corner to get some rest. Meanwhile the Muezzin began the Adhan and also, mentioned “Hayya Alaa Khair al-Amal” a distinctive feature of Shi’a Adhan and also, mentioned a prayer for hastening the reappearance of Imam Az-Zaman (‘aj). I was emotionally moved by this. Then people arrived in the Masjid, performed ablution at a well under a tree. I was pleased to see the manner in which they were performing the ablution; that it was in accordance with the commands of Ahl Al-Bayt (‘a). After that an elegant gentleman entered and moved up to the prayer niche to recite the Iqamah after which all stood behind him in prayer. Since I could not join the congregation due to fatigue, they looked at me in surprise. Then they made inquiries about me.
I said that I was an Iraqi Muslim and I followed the monotheistic faith without associating anyone with Allah.
They said: “It is of no use, except that your life will be safe.”
“Why do you not recite one more testimony, so that you may enter Paradise without account?”
I said: “May Allah have mercy on you, please tell me what that testimony is?”
Their Imam said: “The third testimony is that Amir Al-Mu’minin Ali Ibn Abi Talib (‘a) and his eleven successors are caliphs of the Holy Prophet (S), whose obedience is incumbent on all. They are Also, made as means of security for the earth, because the true Prophet has informed about them according to the command of the Almighty Allah and on the night of Mi’raj, he had been told about each of them by name.”
I thanked the Almighty Allah and I was so happy to hear that statement that my fatigue was dispelled.
Then I said: “My religion is same.”
When they came to know this, they altered their stance and made arrangements for my lodging in the Masjid itself.
As long as I stayed there, they took care of me with good cheer and the Imam of the Masjid never left my company.
One day, I asked the Imam about the occupation of the natives of that town as I had not noticed any signs of agricultural activity in that area, so I was curious how they procured foodgrains.
He said: “We get it from the Green Island, which is an Island in the White Sea belonging to the descendants of Sahib Al-’Amr (‘aj).”
I asked: “How many times a year do you have to import goods from there?”
He replied: “Twice; this year, it has arrived only once so
far.”
Then I asked: “How many days are left for the second consignment?”
He replied: “Four months.”
I was highly distressed to wait for so long. I stayed there for forty days and used to supplicate day and night that the Almighty Allah may send the provisions. On the fortieth day, I became so restless that I came to the sea shore and looked hopefully in the direction from which the goods were to arrive. All of a sudden, I noticed some white objects moving in the sea. I asked: “Are there some white creatures in this sea?”
They replied: “No, have you seen something?”
I said: “Yes, look there.”
They were excited to see that these were the same boats that arrived from the descendants of Imam Az-Zaman (‘aj) every year.
Meanwhile the ships arrived in the harbour and their arrival was before the scheduled time. First of all, the big ship came into the harbour followed by others and in all there were seven boats. From the largest boat alighted a medium height, handsome gentleman and went straight to the Masjid. He performed the ablution and prayed the Noon Prayer. After that he greeted me and I responded.
He asked: “What is your name?” Then himself said: “I think it is Ali.”
I said: “You are right.”
Then he made conversation to me as if he was an old acquaintance of mine. He Also, asked: “What is the name of your father?” Then said: “Most probably it is Fadhil.”
I said: “You are right.”
His statements led me to think that perhaps we had shared company during my journey from Shaam to Egypt. I asked him: “How do you know my and my father’s name. Were you in my caravan from Damascus to Egypt?”
He replied: “No.”
I asked: “Then you must have been present in the journey from Egypt to Andalusia.”
He replied: “By the right of Maula Sahib al-Amr, that is not the case. On the contrary, I was told about your name etc. from before and I am ordered to take you to the Green Island.”
I was very much excited to know that I was known by my name over there even though it was known about that gentleman that when he came there, he did not stay there for more than three days; but this time he stayed for more than a week and after distributing all the goods obtained the receipts and then set out on his return journey along with me. His name was Shaykh Muhammad.
Shaykh Zainuddin Ali Ibn Fadhil says: I traveled in the sea for sixteen days in the company of Shaykh Muhammad and on the last day I noticed that the water was extremely white. I continued to look at it closely.
Shaykh Muhammad asked: “What are you observing?”
I replied: “I notice that the water here is different from the water of other parts of the ocean.”
He said: “This is the White Sea and the Green Island is straight ahead. This island is protected by water from all around like a strong wall of a fort. When the opponents try to enter this island, by the command of Allah and the blessings of Imam Az-Zaman (‘aj), their ships sink in spite of being durable.”
I tasted a handful of water and found it to be exactly like the water of Euphrates.
Thus, we crossed that ocean and reached the Green Island. May the Almighty Allah keep it inhabited. When we entered the city, we saw that there were seven strong forts at the sea shore, in which the people lived in security. Streams were flowing everywhere and fruit laden trees were in bloom. There were many markets and a large number of public baths in the town and people were seen dressed in clean clothes. I was so elated at this scene that it seemed that my soul would fly away to the heavens. I rested for some time at the place of Shaykh Muhammad, my companion in the journey. Then he took me to the Jami’ Masjid, where a large crowd had gathered and a respectable gentleman was sitting among them. He commanded a respect that is difficult to describe. I was told that he was Sayyid Shamsuddin Muhammad Alam and that he was delivering a lecture on Qur’an and Islamic jurisprudence. He was explaining the laws of the school of Ahl Al-Bayt (‘a).
When I met him, he made me sit near him with affection and asked me about the hardships of the journey. He comforted me and said that he was informed about me beforehand and that he had sent Shaykh Muhammad to bring me here. After that he arranged for my lodging in a room in the Masjid, which I found to be comfortable. I rested there till the afternoon. Then a servant who was appointed to serve me said: You must not go anywhere as the Sayyid would have dinner with you along with his associates.
I said: All right, it is my pleasure.
Thus, within a short while, the Sayyid (may Allah keep him in health) arrived along with his companions. The dinner spread was laid and food was served. We ate together and after that we went to the Masjid for Maghrib Prayers. After the prayer, the Sayyid went home and I returned to my lodging. I stayed there for eighteen days. During this period, I prayed the Friday Prayers as well under the lead of the Sayyid. After Friday Prayers, I asked him: Did you perform the Friday Prayers with an obligatory intention?
He replied: “Yes, because all the condition are present to make it obligatory.”
I asked: “Is the Imam present?”
He replied: “No, not at this moment, but I am his special deputy appointed for this task.”
I asked: “My chief, have you seen the Imam?”
He replied: “No, but my father used to say that he heard the Imam speaking, but did not see him.”
Then the Sayyid said: “My grandfather had spoken to the Imam and also, had the honour of seeing him.”
I said: “My chief, why are some granted the honour of seeing the Imam and some are deprived of it?”
He said: “The Almighty Allah does a favour to anyone of His servants He likes. It is according to His wisdom. You can see that only some people are chosen for the honour of prophethood, messengership and Wilayat. Allah makes them as His proof and a means for all His creatures. So that the one, who is destroyed is destroyed after the proof has been exhausted for him and one, who remains alive should Also, do so with proof. That is why the Almighty Allah has done a favour to the creatures that He never leaves the earth without His proof. And every divine proof necessarily needs a successor, who would continue to propagate the religion in his stead.”
After that the Sayyid (may Allah keep him in health) accompanied me outside and as we walked through the place containing many orchards, in which streams were flowing. Different kinds of fruits grew there like grapes, pomegranates and guava etc.
Meanwhile, a handsome young man dressed in woolen garments greeted us and moved on. I liked his manners very much. I asked the Sayyid who that man was?
He replied: There is a Hilli in front of you on the top of which is a dome dedicated to Imam Az-Zaman (‘aj). This man along with an associate of his are caretakers of that place. I visit it every Friday and from there I receive instructions from Imam Az-Zaman (‘aj). I recite the Ziyarah of Imam Az-Zaman (‘aj) and two units of prayers. You should Also, visit it and recite the Ziyarah of Imam Az-Zaman (‘aj).
Thus, I went on that Hilli and found the dome as the Sayyid had explained. From the two caretakers, one welcomed me cheerfully, but the other was averse to my visit. So his companion assured him that he had seen me in the company of Sayyid Shamsuddin Muhammad Alam.
When he came to know this, he Also, became cheerful and they continued to converse with me. Then they served bread and grapes to me. They Also, gave me some water of that spring. After that I performed the ablution and prayed. I asked them: “Have you seen the Imam?”
They said: “It is impossible to see the Imam and we are not supposed to talk about it.”
Then I requested them to pray for me and they prayed. After that I came to the town to meet the Sayyid at his residence, but I was told that he was not at home. So I went to Shaykh Muhammad who had brought me here on the boat. I narrated to him my story of visiting the holy dome and how that caretaker was unhappy on seeing me there.
Shaykh Muhammad said: He was unhappy, because except for Sayyid Shamsuddin Muhammad Alam, no one else is supposed to visit that place.
Then I asked him about the Sayyid. He told me that he was the fifth descendant of Imam Az-Zaman (‘aj) and a special deputy of the Imam.
Shaykh Zainuddin Ali Ibn Fadhil Mazandarani narrates that I asked Sayyid Shamsuddin Muhammad Alam (may Allah give him a long life) to permit me to ask him some questions related to the Islamic law and also, to recite the Holy Qur’an before him.
He accepted my request and told me to begin with the Qur’an.
So I started reciting the Qur’an and on points of difference of reciters, I used to say: Hamza has read it in this way, Kasai has said this and that is the view of Asim, the recitation of Abu Amr Ibn Kathir is such.
The Sayyid said: I have no concern with them, when the Messenger of Allah (S) performed the last Hajj, Jibra’il descended and said: O Messenger of Allah (S), please recite the Holy Qur’an to me so that you may be informed about the beginning and end of the chapters and their contexts of revelations.
Thus, Amir Al-Mu’minin (‘a) and his sons, Imam Hasan (‘a) and Imam Husayn (‘a), Ubayy Ibn Ka’ab, ‘Abd Allah Ibn Masud, Huzaifah Yamani, Jabir Ibn ‘Abd Allah al-Ansari, Abu Saeed Khudri, Hassan Ibn Saabit and other companions gathered in the company of the Prophet and he recited the Qur’an from the beginning to the end. Jibra’il Amin explained the proper reading on the points where there was difference and Amir Al-Mu’minin (‘a) wrote it on leather. Thus, the whole of Qur’an is according to the reading of Amir al-Mu’minin, the successor of the Messenger of the Lord of the world.
I said: “Chief, I want to know why some verses are unconnected to the preceding and succeeding verses?”
He replied: “You are right, it is so because when the Messenger of Allah (S) passed away and the seat of caliphate was occupied by others, Imam Ali (‘a) brought the Qur’an that he had compiled and said: This the Qur’an as revealed by the Almighty Allah and the Messenger of Allah (S) had ordered me to get it for you, so that it may exhaust the proof.”
They (Abu Bakr and Umar) said: “We are not in need of your Qur’an.”
Amir Al-Mu’minin (‘a) said: “My beloved, the Prophet had informed me about this reply of yours also, but I just wanted to exhaust the proof.”
Then he brought that Qur’an home. But he was saying again and again: There is no god except You. You are truth. You are one without any partner. No one can reject that which has passed your knowledge. None can stop that which is the demand of Your wisdom. Thus, when the day all would be present before You, You should be a witness for me.
Then Muslims were ordered: All of you who have verses or chapters of Qur’an should bring to the caliphs.
Abu Ubaidah Ibn Jarrah, ‘Uthman, Saad Ibn Abi Waqqas, Muawiyah Ibn Abu Sufyan, Abdur Rahman Ibn Auf, Talha Ibn ‘Abd Allah. Abu Saeed Khudri, Hassan Ibn Saabit and others came and compiled the Qur’an and they removed the verses, which condemned the enemies of Ahl Al-Bayt (‘a) openly. That is why you find those verses unconnected. And the Qur’an written by Imam Ali (‘a) is in the possession of Imam Az-Zaman (‘aj). It contains the description and explanation of every point. It even mentions the penalty of a bruise. There is not doubt that the present Qur’an is the word of Allah and this has reached us from Imam Az-Zaman (‘aj).
I asked the Sayyid questions on around ninety points of doubts which I later compiled into a book entitled: Fawaid Shamsiya. And I have not told anyone about it, except to some trusted Shi’a.
On the third Friday, which was the middle Friday of the month, when he concluded the Friday Prayer, the Sayyid took his seat to solve the problems of the people. I heard a great clamor outside.
I asked the Sayyid what it was and he said: “They are the commanders of our forces who gather in the middle Friday of every month to pray for the reappearance of Imam Az-Zaman (‘aj).”
I took the permission of the Sayyid and came out to see a huge crowd in which people were beseeching Allah for the reappearance of Imam al-Mahdi (‘aj).
When I came back to the Sayyid, he asked me if I had seen the army to which I replied in the positive. He asked me if I had counted them to which I replied in the negative.
He said: “They are three hundred helpers and thirteen more are needed. The Almighty Allah would soon deliver His servants; indeed, He is generous and kind.”
I said: “My chief, when that would be?”
He replied: “It is known only Allah, the Mighty and Sublime and it depends on His will. Among its signs is that the Zulfiqar will come out of the sheath and speak up in Arabic: O Wali of Allah, arise in the name of Allah and eliminate the enemies of Allah.
Along with this, three calls will be issued which would be audible to all the human beings: one would be: ‘O believers, Judgment Day is near’; second: ‘Curse of Allah on the oppressors’ and the third that a face will appear from the sun and call out ‘Allah has made MHMD Ibn Hasan al-Mahdi reappear, listen and obey him.’
Question 1: Our scholars have narrated some traditions about Sahib al-Amr, which say that whoever claims to have seen him during the Major Occultation is a liar. In spite of that so many have seen him, even from among you?
A: It is correct, but Imam Az-Zaman (‘aj) said this when in the beginning of the Major Occultation there were a large number of enemies from our sect as well as from outside and it was a period of the tyrannical rule of Bani Abbas and the Shi’a were not able to discuss about the Imam even among themselves. But that time has passed and the enemy has despaired; our territories are out of their control and we are safe from their oppression and through the auspiciousness of the Imam, no one has access to this place.
Question 2: Shi’a scholars have narrated a tradition of Imam al-Mahdi (‘aj) that he has made Khums lawful for his Shi’a; what do you say about it?
A: Yes, the Imam has permitted Khums to the descendants of Ali (‘a).
Question 3: Can Shi’a purchase the slaves of other Muslims?
A: Yes, from them as well as from the slaves of non-Muslims. Because the Imam has said that you may deal with them in that in which they themselves deal. (the last two problems are in addition to the ninety problems mentioned in Fawaid Shamsiya).
Shaykh Zainuddin Ali Ibn Fadhil says: The Sayyid (may Allah keep him in health) Also, said that the reappearance of the Imam will occur between the Rukn and Maqam in an odd year and the believers should wait for it.
I said: “My chief, I want to stay here among you all till the Almighty Allah permits Imam Az-Zaman (‘aj) to reappear.”
He replied: “I have received orders about your return to your native place since before and it is impossible to disobey that order. You are a family man and a long time has passed since you left them and it is not allowed for you to remain away from them anymore. I was moved and I began to weep. Then I asked: Is it possible to ask the Imam about it?”
He replied: “No.”
I asked: “Am I allowed to narrate what I has seen and heard here?”
He replied: “There is no problem in it. You can narrate it to believers, so that they may remain at peace, except for such and such matter, which you must not divulge to anyone.”
I asked: “Is it possible to see the Imam?”
He replied: “No, but every sincere believer sees the Imam although he does not recognize him.”
I asked: “I am a sincere servant of the Imam, but I never had the chance to see the Imam.”
He said: “You saw him twice, once when you had come to Samarrah for the first time and your co-travelers had gone ahead leaving you alone and you reached a dried-up stream. There you saw a person approach on a piebald horse carrying a long spear with a Damascus blade and you were terrified at his sight. But he assured you and told you that your friends are waiting under so-and-so tree.”
I recalled the whole incident and agreed that the Sayyid was right.
Then he said: “The second time when you were traveling from Damascus to Egypt with your Andalusian teacher, and you were separated from your companions. You were very much afraid and a person had approached you on a white-headed horse with a spear. He had told you not to fear and advised you to spend the night at a particular village and also, divulge to them your faith as it was one of the few villages of south Damascus, populated by Shi’a.”
Now, the Sayyid asked: “O Ibn Fadhil, was that right?”
I replied: “Yes, it is true. Then I came to the village and spent the night there. I was accorded hospitality and when I asked them of their faith, they said: We follow the religion of Amir al-Mu’minin, successor of the Messenger of the Lord of the worlds.
I asked them how they adopted that faith and who guided them to it.
They replied: When His Eminence, Abu Dharr Al-Ghifari was exiled from Medina and sent to Shaam, Muawiyah exiled him to us and he came to this area. It is because of him that divine blessings came to us.
Then I Also, told them about my Shi’a faith. In the morning, I requested them to convey me to my caravan. They sent two of their men to accompany me to my caravan.
I Also, asked the Sayyid: “Chief, does Imam Qa’im (‘aj) perform the Hajj?”
He replied: “Yes, O Ibn Fadhil, the whole world is a step for the believers, so what can be said about the one through whose blessings the world has come into existence?
Yes, he performs the Hajj every year, visits the graves of his forefathers in Medina, Iraq and Tus and come backs here.”
After that the Sayyid said: “Now, you may return to Iraq without any delay. Leave the western countries immediately. And he gave me five dirhams with the inscription: “There is no god, except Allah. Muhammad is the Messenger of Allah. Ali is the Wali of Allah and Muhammad Ibn al-Hasan is the Qa’im by the command of Allah.”
Those coins remain in my possession even today. Then he sent me back aboard the ship I had come till we came to the Berber territory from which I had entered. On reaching there I sold the wheat and barley, which I was carrying for 140 gold dinars. And in accordance with the instructions of the Sayyid, I did not take the Andalusian route. On the contrary, I reached Tripoli and joined the caravan of the Hajis with whom I performed the Hajj and then came back to Iraq. Now, I wish to live in Najaf al-Ashraf as long as I am alive.
Shaykh Zainuddin Ali Ibn Fadhil Mazandarani says: I had heard at the Green Island only the mention of five Shi’a scholars: Sayyid Murtada Musawi, Shaykh Abu Ja’far At-Tusi, Muhammad Yaqub Kulaini, Ibn Babawayh al-Qummi, Shaykh Abu al-Qasim Ja’far Ibn Ismail104, that is Muhaqqiq Hilli (r.a.).
Moreover, this Shaykh, Shaykh Ali Ibn Fadhil said: From that time when I was present in that sepulcher, till this time when I am narrating this to you a time period of eight and a half years has passed, and when Shaykh Ali Ibn Fadhil left Hilla he stayed for some time in Masjid as-Sahla and as a result of the promise which was made to him, and the native place of Shaykh Ali Ibn Fadhil was Mazandaran, known as Barim, and Allah knows best.105
Discussion Regarding The Authenticity Of The Incident Of The Green Island
The author says: Allamah al-Majlisi in Bihar Al-Anwar and the accomplished and well-informed scholar, Mirza ‘Abd Allah Isfahani in Riyaz al-Ulama has narrated from the treatise of Green Island that the author of the treatise says:
I saw in the writing of Shaykh Fazl Ibn Yahya in the treasure of His Eminence Amir Al-Mu’minin (‘a) and he has not indicated from whom he has quoted the whole incident and he has just quoted to the extent mentioned below:
However, Mulla al-Kadhim Hazaar Jareebi, student of the great teacher, Allamah Bahbahani in his book of Manaqib, says: This incident is narrated by the illustrious Shaykh, Muhammad Ibn Makki, famous as the Martyr and its translation is as follows:
The great Shaykh Shaheed Saeed says: From the pen of the brilliant leader, Fazl Ibn Yahya and so on…
This shows that the Martyr is the author of the treatise and this is supported by the fact that Mir Muhammad Lohi, contemporary of Allamah al-Majlisi has mentioned it in the book of Kifayat al-Muhtadi fi Marifati al-Mahdi (‘aj) while in the copy of this Allamah and his understanding of His Eminence much condemnation and has threatened in such a way that he said: In places from the book, and it is the least, is the report of the city of Shi’a and the Green Island and the white sea, as it is mentioned therein that Imam al-Mahdi (‘aj) is having a certain number of sons, which is in agreement with the correct tradition in the book of Riyaz al-Mu’minin.106
If the reliability of the author of that treatise had not been proved and there was scope for condemnation, even partial, there was vast scope for him to condemn the Allamah that he has narrated such a lengthy incident having no base in book comprising of authentic traditional reports.
The great scholar, Shaykh Asadullah Kadhmayni, in the beginning of Maqabees, under the merits of Muhaqqiq Shahid Saharai, says: The chief of the scholars says in his story of the Green Island…and so on.
In Kashf al-Qana, under the explanation of the possibilities of seeing the Imam during the period of the Major occultation and gaining wisdom from His Eminence, he says: Among them is the well-known incident of Green Island, which is mentioned in Bihar Al-Anwar and Tafsir al-A’immah etc.
The third martyr, Qadi Nurullah Shustari (r.a.) says in his book of Majalis al-Mu’minin: Both Muslim sects agree that it is mentioned in reliable traditional reports that during the advent of Imam Az-Zaman (‘aj) all the buried treasures of the earth will be revealed for the master of the affair, Imam Az-Zaman (‘aj).
The tyrants and oppressors of the world would be defeated by him and the kingdom of the whole world would come under the control of His Eminence and the world would be illuminated by the effulgence of his justice and all these matters are due to the power, which the Almighty Allah has bestowed to His Eminence that through it he can take control of a number of places in such a way that no one can adopt that path without a hint from His Eminence.
There were palaces therein for himself and his special servants and veiled ladies arranged everything in order to fulfil the demands of religion and rightfulness to establish certainty in His Eminence as is concluded from the incident of the White Sea the Green Island.
From this noble discourse, it becomes clear that this incident was famous in that area and it is possible that it reached to him from another source as well. They have narrated in Tarikh Jahan Aara and Riyaz al-Ulama, etc, which are reliable books. It is mentioned therein: Jazira Akhzar and Bahr Abyaz is an island in the land of the Berbers between the sea of Andalus where the Imam and his children reside. On the banks of that river is a village in form of an island which the people of that area refer to as Rafdha Island. All the natives of that land are Shi’a Imamiyah and we supply them rations twice every year through the route of the Green Island, which is the place of His Eminence, which is only accessible by sea route and surrounded by water from all sides.
Account Of Fazl Ibn Yahya, Narrator Of The Incident Of The Green Island
We should know that the name of the father of the researcher is Hasan. He is the son of Yahya Ibn Saeed Hazali Hilli and in this story it is has been interpolated or that Ismail is the name of the prominent person from his ancestors, whom he has referred to as this grandfather. However, Fazl Ibn Yahya, the actual narrator of the story, is from the well-known scholars.
Shaykh Hurr says in Amal al-Amil:107 Shaykh Majduddeen, Fazl Ibn Yahya Ibn Muzaffar Tabibi Katib, is a scholar and well personality of Wasit; he narrates the book of Kashf al-Ghumma from its author Ali Ibn ‘Isa Irbili and has written it in his writing and has compared with it and has heard from him; and there is permission to him from Ali Ibn ‘Isa dated the year 691. Twelve persons have heard the book from him, as we shall explain at its proper place.
Fadhil Mirza ‘Abd Allah Isfahani says in Riyaz al-Ulama:108 I saw an ancient copy of Kashf al-Ghumma, which Fazl compared with this Shaykh in the year 699 in Wasit, in the form of writing of Mamun in his vicegerency for Imam Ali Ridha’ (‘a) and what the Imam had written behind it.
We should know that discussion regarding this incident and the doubt regarding the improbability of such a great land on the surface of the land it being unknown to everyone with all this doubt was mentioned and in this second incident, that it being there and it being concealed from the sight of the people generally by the power of the Almighty Allah; all this is not stranger than the barrier of Dhul Qarnain and the cave of Ashaab Kahf, which is present on the earth according to the clear statement of the Holy Qur’an and no one is aware of its exact location.
City Of The Fatimid al-Mahdi
In the volume of ‘Universe and the worlds’ of Bihar Al-Anwar, it is narrated from the book of Qismat Aqaleem al-Arz wa Budan Oon, written by an Ahl al-Sunna writer, in which he says: The city of al-Mahdi is a strong and stable town, which al-Mahdi, the Fatimid has founded and he constructed a fort in it, whose gates were constructed from molten iron and the weight of each of them being more than a hundred Qintar. When he constructed and strengthened it, he said: Now, I have become safe on the Fatimids.109
Account Of A Strange City In Andulas
Shaykh Ahmad Ibn Muhammad Ibn Ayyash has narrated in the first part of his book, Muqtadhab al-’Asr:110 through his authorities from Shobi that he said: that once Abd al-Malik Ibn Marwan summoned him and said: O Abu Amr, a letter has come from Musa Ibn Nasr, governor of the western province, which says that there was a city of yellow skinned people, which Prophet Sulaiman (‘a) had constructed with the help of jinns. It is located in Andalusia desert. Prophet Sulaiman (‘a) had buried treasures in that area. I have decided to march there, but a slave has informed me that the route is long and difficult and as long as provisions are not there for the whole journey, it is difficult to go there. So far whoever has tried to reach there has failed. Only Dara Ibn Dara had managed to reach there.
When Alexander killed Dara, he said: Except from that part of Andalusia there is no land, which I have not conquered and annexed. If Dara can reach there I am more eligible to go there.
So Alexander made preparations for a year; and when he was sure that everything was ready, he first dispatched some of his scouts to explore the route, but they came back to report that there were many obstructions on the way.
Abd al-Malik wrote to Musa Ibn Nasr that he should appoint someone as his representative and prepare to leave for that place.
So Musa made the preparations and set out for that place. He reached there and after returning from there he wrote to Abd al-Malik the conditions prevailing there and wrote that when many days passed and all the provisions were exhausted, we turned to the sea shore, which was full of trees and finally reached a wall, on which the following verses were inscribed:
“Those who possess unlimited power, and they think that they will live in the world forever; they should know that no one will live in the world forever. If someone had lived forever; who was more powerful than Sulaiman Ibn Dawood (‘a)? He should have lived forever. He commanded the jinns to make a building for himself that would last till Judgment Day. So that building was constructed adjacent to those walls and there he buried all the treasures of the world; but they sunk into the ground and no sign remained of his kingdom. It was so that he may know that except for the kingdom of Allah, no one’s kingdom will endure forever. Now, when in the progeny of Adnan, from the family of Bani Hashim, a person will be born whom the Almighty Allah will give miracles and send to all the people of the world. He will have the keys of all the world. And then those keys will remain with his successors and they are his twelve caliphs who will come after him and when from those caliphs the one, who will rise with the order of Allah (Qa’im bi Amrillah) his name will be announced from the sky.”
When Abd al-Malik read this letter and the messenger, Talib Ibn Mudrik Also, narrated the eye-witness account, at that time Muhammad Ibn Shahab Zuhri was seated with Abd al-Malik. He asked Zuhri: “What is your opinion about this strange matter?”
Zuhri said: “In my view, jinns are guarding that place.” “And what do you think about the call of the sky?” “Chief of believer, its better if you don’t ask about it.”
“How can I ignore it? It is a great news. You will have to tell me about it in any case.”
“His Eminence, Ali Ibn al-Husayn (‘a) has said that the call will be issued for one of the descendants of Fatimah (‘a), daughter of the Prophet (S).”
“He and you, are both liars, boasting all the time! He will be from my family.”
“I have only narrated a tradition of Ali Ibn al-Husayn (‘a) to you; if you don’t believe me you can ask him directly and don’t blame me for lying. He alone is the source of this report.”
Abd al-Malik said, “I have no need to question the descendants of Abu Turab (Imam Ali). But O Zuhri, never repeat this to anyone else.”
“All right, I will do as you say,” said I.
It is since many long years that Andalus is under the domination of the Europeans and in spite of so much information and scientific advancement there is no report of the existence of this city and millions of people, especially Muslims, who through the blessings of the presence of the Holy Prophet (S) and for the purification and perfection of the people by the Prophet in the ranks of the monotheism of the being and qualities and the acts of the Almighty Allah and the displayers of strange creations and divine mysteries - is more perfect and knowledgeable that all communities, and they do not have any scope of unlikeliness; on the contrary Ahl al-Sunna and our opponents, who regard the likes of the above incidents to be causes of ridiculing the Imamate community, are more deserving to accept such kinds of reports, which supports fabrication of certain examples, which they have made for their claims although they do not support their original faith.
Asharia - among whom the Ahl al-Sunna religion has become fixed - say regarding the power of Allah, the Mighty and Sublime and lack of effect of any cause on divine will: that it is possible that there are high mountains before us almost as high as the sky from the earth and it is colored with different colors and there should not be any veil between us and them and the light of the sun should be shinning on them and they should be illuminated by the glow of the sun, and the eye of everyone with sight and there will be no defect and problem and between him and those mountains there be less than one wajab of distance; and in spite of that they are unable to see those mountains.
They say: It is allowed in wilderness, whose length and breadth is a hundred farsakh and that wilderness is filled with creatures, whose number no one knows and they are involved in fighting and arguing among themselves and archery and they are attacking each other with swords and the horses with riders, as have no limit and humans regularly touring the length and breadth of that wilderness with or without inclination on the right line or sphere such that his tour encircles all its regions of that desert and they spur their horses; in this way there will be no perception and movement from that group and they did not see the face of anyone from them and during their tour did not collide with one of them and or his horse, on the contrary in all circumstances of the tour, they will get deviated from them to the right or left and become aloof from it and the like of this, as their conclusion are the beliefs of all the Ashaira.
An Outline Of The Circumstances Of The Companions Of Imam Qa’im (‘aj) In Jablisa And Jabliqa
As for Imamiyah: they mention many incidents like this among the miracles of the Messenger of Allah (S) and the Holy Imams (‘a) as was hinted at previously; on the contrary many of these reports are Mutawatir in meaning and in the east and the west there are two great cities: Jablisa and Jabliqa. On the contrary, there are numerous towns and the inhabitants of those towns are in fact helpers of Imam Qa’im (‘aj) and they will appear with His Eminence and take precedence over armed people and would continuously supplicate the Almighty Allah to appoint them as helpers of His religion and the Holy Imams (‘a) go to them at the specific times and teach knowledge of religion to them.
They are never tired or distressed by worship and they recite the Book of Allah in the same sequence as it was revealed and they teach it to them that if they recite it to the people, they would definitely apostatize by denying it and that they will inquire from the Holy Imams (‘a) about the meaning of what they don’t understand from the Qur’an.
Thus, when they inform them about it their chests would expand due to what they hear and they are the bearers of secrets, pious and doers of good.
When you see them, you will see them humble and seeking that which will make them proximate to Allah, the Mighty and Sublime. Their life span is a thousand years and among them are the old and the young. When the young people see his old age they will sit with him in the manners of slaves and will not arise without their permission. They would wait for the Qa’im (‘aj) and beseech the Almighty Allah to make His Eminence appear for them and for them is a path due to which they are the most intelligent of all the creatures for the intentions of the Imam (‘a).
When the Imam issues a command to them, they are always steadfast on it and if they attack what is there between the east and the west they would eliminate all the creatures within an hour. Iron will not affect their bodies. There is a sword for them from iron other than this iron, such that if one of them strikes at a mountain with it, he would be able to cut it up into two.
Imam (‘a) will perform Jihad with India, Daylam, Turk, Kurd, Byzantine, Berber, Fars and between Jablisa and Jabliqa; and they will not come across follower of any faith, but that they will call them to Allah, the Mighty and Sublime and to Islam; to the confession of Prophet Muhammad (S), monotheism and Wilayat of Ahl Al-Bayt (‘a).
Thus, one, who agrees with them and accepts Islam, they will leave him to his means and will not issue any order against him and eliminate all who refuse Islam and the Prophet of Islam (S).
They will be among them people who will not have taken off their battle gears and who are waiting for the advent of Imam Az-Zaman (‘aj) and since the Imam is not coming to them, they think it is because the Imam is displeased with them and they are waiting for him.
They do not regard anyone to be a partner of the Almighty Allah and they do not at all disobey God. They are aloof from so and so and so and so and they recite curses on them.111
And other than this from the conditions and qualities and character of that group and the qualities and circumstances of their city, which is explained in reports and which are apparently in accordance with Islamic law and lifestyle of pious Muslims, all this cannot be interpreted to be in the facsimile world or mental stages of the present people as some have interpreted.
Clarification of the existence of these two cities on the earth or on its remote regions as some experts have thought in the past was like how His Eminence, the chief of the martyrs, Imam Husayn (‘a) said on Ashura in the battlefield to exhaust the proof: By Allah, other than me, there is no one from the east or the west, there is no one, who can claim to be the son of the Messenger of Allah (S), except me.112 As we see in a report, as its description is not our aim here.
Firozabadi says in Qamus: Jabalas or Jablas is a town in West. No human beings are present over there. And Jablaq is a city in the East.113
Shaykh Hasan Ibn Sulaiman Hilli, student of Shaheed Awwal in the book of Al-Muhtadhar114, has narrated a report regarding hypocritical accusations on Amir Al-Mu’minin (‘a) that sometimes he went out of Medina and once he took the hypocrite with him to a place whose distance from Medina was a year’s travel and his leaving that hypocrite at that place and the custom of the people of that place that whenever they sowed the seeds they cursed the hypocrites and the seeds germinated immediately and put forth fruits. Next week His Eminence went to that place and returned with that hypocrite; it is a lengthy report. The gist is that this much is sufficient to remove the doubts of the people of religion or generally all the communities.
Regarding The Order Of Khums And Sihm al-Imam (‘A)
Warning: We should know that the tradition which Shaykh Zainuddin Ali Ibn Fadhil has narrated from Sayyid Shamsuddin regarding the legalization by His Eminence of Khums for Shi’a during the period of occultation and the conformation of that report by the Sayyid; it does not imply that it should be taken in the literal sense as it would entail the cancellation of Sihm al-Imam and Sihm as-Sadat from Khums right away as Sabzawari, the author of Hadaiq and some of his contemporary scholars have stated; or that it should be interpreted as cancellation of Sihm al-Imam during the period of occultation as the author of Madarik and Muhaddith Kashani have said.
According to the apparent tenor of the statement that: We have legalized Khums for our Shi’a, so that their seed may be purified115; there are many traditions stating this point or something close to it.
But since it is opposed to the apparent meaning of Qur’an and clear and authentic traditions on the survival of both their species, on the contrary there is emphasis in the command and stress on its prohibition.
Here, it is sufficient to mention the epistle issued but Imam Az-Zaman (‘aj) to Abu Ja’far Muhammad Ibn ‘Uthman, the second special deputy as as-Saduq has narrated in Kamal ad-Din:116 consisting of replies to some questions, one of them being: As for that which you asked: that if someone is having something from our property and he spends it without our permission as if he is himself the owner and considers it permissible for himself. The reply to it is as follows: One, who does thus, is accursed and on the Day of Judgment we would be displeased with him. The Holy Prophet (S) has certainly said: “Anyone, who considers a prohibited thing of my progeny as permissible is eligible for my curse and that of all the prophets. One, who encroaches upon our rights is among those, who are unjust upon us and the curse of Allah is upon him. The Almighty Allah says:
أَنْ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ
“Know that! The curse of Allah is upon the oppressors” (7:44)
It is mentioned in this epistle: “One, who consumes anything from our property, it is as if he has filled his stomach with fire and very soon, he would be cast into the blazing fire.”
It is mentioned in another epistle of His Eminence: “In the name of Allah, the Beneficent, the Merciful. The curse of Allah, all angels and men be on the one, who has made lawful a single dirham from our property.”
Abu al-Hasan Asadi, the narrator of the epistle says: I said to myself that this punishment or threat is regarding anyone, who regards the unlawful as lawful. Thus, what merit is there in it from Imam Az-Zaman (‘aj)?
By Allah, indeed, after I looked in the epistle again and saw that it had changed to what was there in my mind.
In the name of Allah, the Beneficent, the Merciful
“The curse of Allah, all angels and men be on the one, who usurps a single dirham from our property.”
In some reports, he swears that he would ask them on Judgment Day why they appropriated Khums funds and other betrayals of trust.
Therefore, the jurist researchers have refrained from the apparent connotation of this group of traditions and interpreted each testimony from the reports, like implying some of them on some types of land that some of them as Khums and some as windfalls from the property of Imam (‘a) and it is lawful for the Shi’a to spend from them during the period of occultation like the Khums of land, which Muslims have seized from infidels forcibly by the permission of the Messenger of Allah (S) and all the land from their dead and what all they have seized without permission; or whose people died or fled and on the mountains and between the passes etc, and some of it being lawful to that extent from Khums that is related with property in the hands of infidels or opponents and like transaction or gift and its examples will come into the hands of Shi’a.
Since Khums is related to the actual property, thus, it is lawful for them to purchase it from the traders of that sect who do not at all pay Khums of the interest of business and purchasing from the windfalls that the opponents take from disbelievers in battles as all of it is the property of Imam (‘a) and is lawful for the Shi’a and some of it is described to be discretion in property from which Khums is related to its actual part, before taking out the Khums, in spite of the fact that it becomes the surety of Khums and he takes it upon himself and spends from that property.
Method Of Utilization Of Khums Funds
In short it is clear for all who ponder on the traditional reports that Khums and specially Sihm al-Imam (‘a) is very much emphasized; on the contrary in the method of disposal of the second type to the deserving one’s utmost precaution has to be observed. So that its owner may, by the permission of the honest jurist, spend it or appoint as the trustee to deliver it to those who are deserving of it; as there is no way one can spend from the property of Imam (‘a), except after observing the absolute conditions as His Eminence is not having the slightest interest in that property; on the contrary in all the whole world and all that is present in it so that its security may become necessary, like security of the property of those who are absent by burying and by making bequests from one to another till the reappearance as some scholars have stated.
In spite of the presence of the weak, helpless and orphans from the Sadat and others, severity of their need and all those who are needless of His Eminence, although he is agreeable to spend those funds on them, but in specific circumstances that class of Shi’a should give from the obedient and the disobedient ones to his right and needy ones and their like and it is a difficult matter to find what quantity should be given to whom.
As certainty of permission of His Eminence for giving it to the needy in a way that he would himself give during the period of his apparent rule and the manners of His Eminence and his companions is like the style of his grandfather, Amir Al-Mu’minin (‘a) in being aloof from all that is over and above one’s sustenance and being content with coarse garments and dry foodstuff.
The prominent Shaykh, Muhammad Ibn Ibrahim an-Nu’mani says in Kitab al-Ghaibah117, narrating from Imam Ja’far as-Sadiq (‘a) that he said: “Why do you urge on the appearance of the Qa’im? By Allah, he wears rough cloths and eats coarse food. There will be nothing, but the sword and killing under the shadow of the sword.”
In another report, he said: His food is only a diet of coarse barley.118
Also, it is narrated from Khallad that he said: The Qa’im (‘aj) was mentioned in the presence of Imam Ali Ridha’ (‘a) and he said: “Today you are at ease more than that day (when the Qa’im appears).”
They asked: “How is that?”
He said: “When our Qa’im (‘aj) appears, there will be nothing save blood, sweat and sleeping on the saddles. His cloths are not, but rough and his food is not, but coarse.”119
It is narrated in Ad-Dawat Rawandi120 that Mualla Ibn Khunais said to Imam Ja’far as-Sadiq (‘a): “Alas, if you had been in power; we would have led a life of comfort.
He said: By Allah, if we had been in power, you would have to eat coarse food and wear coarse clothes.”
It is narrated from Mufazzal Ibn Umar that the Imam said:
“If we had been in power, you would have had to lead life as the Messenger of Allah (S) led and follow the practice of Amir Al-Mu’minin (‘a).”
It was previously mentioned in the physical appearance of Imam Az-Zaman (‘aj) that he is most resembling the Messenger of Allah (S).
Also, Shaykh an-Nu’mani has narrated from Mufazzal that he said: Once I was with Abu ‘Abd Allah as-Sadiq (‘a) during the circumambulation (around Ka’aba). He looked at me and said: “O Mufazzal, you seem distressed! What is the matter?”
I said: “May I die for you! I think of the Abbasids and their prevailing rule and tyranny. If it (the rule) is in your hands, then we will be with you!”
He said: “O Mufazzal, if it is so, it will be politics in the night, achieving people’s affairs in the day, eating coarse food and wearing rough cloths like Amir Al-Mu’minin (‘a); otherwise, it will be (going to) Hell. It has gone away from us. We eat and drink. Have you ever seen an oppression that Allah has made as a blessing like this?121
Also, it is narrated from Amr Ibn Shimr that he said: Once I was with Abu ‘Abd Allah as-Sadiq (‘a) in his house. The house was crowded and people were asking him about different things. Whenever he was asked about something, he gave the sufficient answer. I began to cry. He asked: “O Amr, why are you crying?”
I said: “May I be your ransom! How do I not cry? Is there anyone other than you in this Ummah? You are imprisoned here; the door is closed and the curtain is lowered before you!”
He said: “O Amr, do not cry! We eat good foods and wear soft cloths. If what you say occurs, we will eat coarse foods and wear rough cloths like Amir Al-Mu’minin Ali Ibn Abi Talib (‘a); otherwise putting on ties in Hell.”122
The Shaykh has narrated from Hammad Ibn ‘Uthman that His Eminence, Abu ‘Abd Allah (‘a) said: When the Qa’im of Ahl Al-Bayt (‘a) stages an uprising, he will be dressed in the garments of Imam Ali (‘a) and will act according to the conduct of Amir Al-Mu’minin (‘a).123
There are many traditions on this topic and perhaps due to this contentment and being aloof from the world and reduction to the necessary quantity of sustenance in food, dress, drinks, house, marriage and will make them needless of more than what will fulfil the need.
As it is mentioned that during the rule of Imam Az-Zaman (‘aj), owners of Zakat etc. will carry it on their head and roam in the land seeking the needy ones. But will not be able find anyone as such. Not that it implies their needlessness due to excess of wealth and pelf, which is opposed to the aim of his uprising who would slay people towards the court of Allah, the Mighty and the High and make them perfect in knowledge and acts.
Thus, if His Eminence himself is as such in his behavior, how he would be agreeable to the spending of his funds in other than sustenance and embellishments of the world? Such a permission can never be obtained from His Eminence.
Thus, the giver and taker of the share of the Imam (‘a) should adopt the style of His Eminence and his grandfather, Amir Al-Mu’minin (‘a); he should not flee from it or he would be responsible for it. And Allah knows best.
Incident Thirty-Eight: Version Of Mirza Muhammad at-Taqi al-Majlisi
Pious scholar, Mirza Muhammad at-Taqi son of Mirza al-Kadhim Ibn Mirza Azizullah Ibn Maula Muhammad at-Taqi al-Majlisi (r.a.) maternal grandson of Allamah al-Majlisi (r.a.), nicknamed Almasi, says in the treatise, Bahjat al-Awliya: As the student of that late gentleman and one having great insight, Sayyid Al-Baqir Ibn Sayyid Ibn Sayyid Muhammad Sharif Husayni Isfahani in the book of Nur al-‘Uyun, has quoted from him that he said: Some have narrated to me that a pious gentleman from people of Baghdad, who is alive even today, that is in the year 1136 A.H., said:
I had set out for a journey and during that journey I boarded a ship and set sail. By chance, we had a shipwreck and all its contents sank. Clinging to a piece of a plank we were moving on the waves till we found ourselves on the banks of an island after a long time. We roamed around the island and after despairing of life reached to a wilderness. I saw a mountain in front of us; when we came near to it, I saw that around that mountain was a sea and on one of it there was a desert and the fragrance of the fruits reached our nostrils, which gave us exceeding joy and pleasure.
We climbed that mountain for some distance and in the centre of it reached a spot, which was a clear stone slab approximately twenty yards such that it was absolutely impossible to move hand or feet on it. I was in that confused and bewildered state when suddenly I saw a huge snake, much larger than sycamore trees that it had focused its complete attention on me and was heading towards me.
I fled from there beseeching the Almighty Allah for help: O my Lord, since You saved me from drowning, please save me from this great calamity as well.
At that moment, I saw an Animal, the size of a rabbit, come down from the mountain and pounce upon the snake.
Since the weather was extremely warm, there was only short interval when a massive infection nearly destroyed me. So much bile and filth were flowing towards the sea until its disintegrated parts and nothing remained except the bones.
As I approached, I saw that his bones were firmly on the ground, such as a ladder you can climb. I thought to myself: (If you stay here you will die of hunger). So relying on God, I placed my foot on the bones and went up the mountain and came on top and finally to a vegetable garden, flourishing and vibrant. I continued till I came to a garden of fruit trees and there were many great buildings including houses and pavilions in the middle. I ate some fruits and concealed myself in some rooms and toured the garden.
After some time, I saw some riders appear from the wilderness and enter the garden and one of them was senior than others and he seemed to be in a commanding position. He alighted from his horse and tied up his Animal. The senior most of them took the centre of the gathering and others sat with absolute respect to serve him. After some time, they spread out the dinner and presented refreshments. That gentleman said: I have a guest in so and so room, and we should ask him for lunch.
So they came to call me, but I was scared and I said: Please excuse me.
Since they requested, he said: Take his lunch there so that he may eat it.
When I ate the lunch, he called me and asked me to report my circumstances and when he heard my story, he said: Would you like to go back to your people?
I: Yes!
Then one of them said to the group: Take this man to his people.
So we came out with that person.
I went a little way, he said: See this is the boundary of.
Baghdad.
When I looked, I saw the boundary of Baghdad and did not see that man again. At that time, I realized that I had been in the presence of my master. I Also, regretted being ignorant of the honour, which I had received and finally entered my hometown in a serious mood.124
The author says: I have mentioned the account of this Mirza Muhammad at-Taqi Almasi in the treatise entitled Faiz al-Qudsi Dar Ahwal al-Majlisi (r.a.) and this scholar, before narrating this incident in a few pages, says: He was a very religious gentleman and having precedence on all people of his time for his knowledge and worship. In jurisprudence and traditions, he was the point of reference for students of his time and upon the request of many scholars, he delivered talks on Fridays, and this humble servant has gained much expertise in different sciences from this gentleman.
More than what he has learnt from his respected father and the first permission that he received to narrate supplications and traditions was from this scholar only. He passed away in 1159 A.H. End of statement.
He was known as Almasi, because his father, Mirza al-Kadhim was an affluent gentleman, who had presented a diamond to Amir Al-Mu’minin (‘a) and had engraved and fixed it at the place of two fingers; its price was five thousand tomans; due to this he became famous as Almasi.125
Incident Thirty-Nine: Version Of Mirza Muhammad at-Taqi Almasi
The same Sayyid Muhammad Al-Baqir has Also, mentioned in the book of Noor al-‘Uyun, narrating from Mirza Muhammad at-Taqi Almasi, that he stated in the treatise of Bahjat al-Awliya: Informed me the righteous and trustworthy scholar from the Sadat of Shulistan from a trustworthy man that he said:
So they continued this till it was the turn of a person who did not have any money with which to serve the guests. That is why he was extremely sorrowful about it and his sorrow and grief increased.
It so happened that he went out into the desert night and saw a man who said: Go to so and so trader and tell him: Muhammad Ibn Hasan asks you to give me the twelve gold coins, which you have vowed for me. So take those gold coins from him and spend them on your guest.
So that man went to that trader and conveyed the message.
That merchant asked: Did Muhammad Ibn Hasan tell you this himself?
The man from Bahrain said: Yes.
The trader asked: Do you know him?
He said: No.
That trader said: He was the Sahib az-Zaman and I had vowed these gold coins for him.
So he accorded respect to that Bahraini and gave that amount of money to him and requested him and expressed the wish that when His Eminence accepts my offering, please give me one gold coin from it and I will give another in return. So the Bahraini came and spent that amount on that occasion and that trustworthy person told me: I heard this story from the man from Bahrain through two references.126
Incident Forty: Version Of Sayyid Fazlullah Rawandi
The honourable Sayyid, Fadlullah Rawandi says in the book of Ad-Dawat127 quoting from some religious person that he said: For some time it had become difficult for me to rise from my prayer and this had made me aggrieved. Then I saw the Imam Sahib az-Zaman in dream and he said to me: You should take chicory water, and surely Allah will make this easy for you.
The man said: So, I took a lot of chicory water and it became easy to stand up for prayer.
Incident Forty-One: Abu Raje Himami
Allamah al-Majlisi has narrated in Bihar Al-Anwar from the book of Sultan al-Mufarraj an Ahalal Imaan, compilation of the perfect scholar, Sayyid Ali Ibn Abd al-Hamid Neeli An-Najafi that he said:
The incident of Abu Rajeh Himami in Hilla was famous in all the cities and it was known to all the people that:
“Of all those who have seen Imam Az-Zaman (‘aj), there is the most famous and well known, and it is narrated by a group of scholars and eminent people of that town. Among those eminent personalities is Also, the pious, senior and virtuous Shaykh Shamsuddin Muhammad Ibn Qaroon.
He says that there was a ruler in Hilla called ‘Marjaan, the younger’. Some people reported to him that Abu Rajeh abuses the companions of the Prophet. So he got Abu Rajeh arrested and ordered him to be beaten. They beat him so severely that each part of his body was injured and they hit at his mouth so much that his teeth were broken.
Then they pierced his tongue with a thick iron needle. Then they pierced his nose and put a rope through it. After that he was given over to the ruler’s men to take him around the lanes of Hilla in this manner and ordered that he should be thrashed from every side. It happened in this way and the poor man fell down exhausted; people thought that he was dead.
They informed the king and he ordered his execution. Those present in the court wanted to know what purpose would be served by his execution. Since he was an old man this much punishment was enough for him. He was already dead, so he should be left now, and he would die a natural death. Why should the king take the responsibility of his death? When people petitioned much, he ordered his release.
Since he was seriously injured, his relatives carried him home like a corpse, everyone was sure that he would not survive that night as no sign of life remained in his body. However, when people came to see him the next day they found him in perfect health and physically fit, engrossed in ritual prayers. His teeth, that had been broken, were back in his mouth in a perfect condition. The wounds of his body and face had healed so completely as if he never had any injuries in the first place.
They were shocked at this and asked him how that came to be. He said: I was looking at death with my own eyes. Since my tongue could not move, I was unable to utter any supplication, so I prayed to Allah in my mind and beseeched my master. When the greater part of the night had passed, I saw that the complete house was lit by a luminosity and my master, His Eminence, the Master of the Time was stroking my face and saying: Now, get up and go to your family. You are perfectly all right now. Thus, when I got up in the morning, I was absolutely healthy as you can all see.
Shamsuddin Muhammad Ibn Qaroon says: By Allah, Abu Rajeh was a frail and thin man, having sallow complexion; he was very ugly and had a small beard. I used to visit the same public bath he frequented and I always saw him in the above condition. But that morning when I went to see him with other people, I saw him physically strong, his limbs powerful and his height had Also, increased. The beard was Also, bigger than before and the complexion had a pinkish hue. It seemed as if he were a young man of twenty years. And he remained like that till his end.
When the news of his miraculous recovery spread, the governor of Hilla summoned him; who one day before had seen him in a very serious condition; but now he was perfectly cured and there no sign of any injury and his teeth were Also, intact. The ruler was highly impressed by this and filled with awe. Previously when he sat at the place of Imam Az-Zaman (‘aj) in Hilla, he used to turn his back to it, but after this incident, he used to sit facing it and he Also, changed his behavior with the people of Hilla. He used to forgive their mistakes and acted nicely with everyone in general. But all this was of no use to him and he died after some days.128
Incident Forty-Two: Moammar Ibn Shams
The respected scholar, Shaykh Shamsuddin Muhammad Ibn Qaroon has Also, narrated another incident that Moammar Ibn Shams was one of the kings’ friends and he was Also, called by the title of Muzawwar. He was the trustee of Alawite properties and one of his assistants was called Ibn al-Khatib and he had another servant named, ‘Uthman who maintained his accounts. Ibn al-Khatib was a righteous believer whereas ‘Uthman was a Sunni. They often argued on religious points.
One day it so happened that they had an argument at the Place of Ibrahim (‘a) in public. Ibn al-Khatib said: The truth will become clear just now. I will write the names of those whom I am devoted to, and they are Hasan and Husayn (‘a). And you may write the name of those to whom you are devoted: like Abu Bakr, Umar and ‘Uthman. Then both our hands will be tied up together and placed in the fire. Whoever’s hand is burnt will be considered false and one, whose hand is unhurt will be on truth.
But ‘Uthman refused to take up the challenge and people began to ridicule him. ‘Uthman’s mother was observing this from above; thus, when she heard the people make fun of her son she began to abuse them and while she was abusing them, she lost her eyesight and became totally blind. Now, she began to scream in terror, but when her friends came to see what the matter was, they found that her eyes seemed to be all right; but nothing was visible from them.
Thus, they helped her to come down and then took her to Hilla. When this news spread in her clan, they summoned the physicians of Baghdad and Hilla, but they could not do anything for her.
Then some believer ladies with whom she had acquaintance, told her: Only Imam Qa’im (‘aj) has made you blind. Now, if you accept the Shi’a faith and adopt Tawalla and Tabarra we will guarantee your salvation, the Almighty Allah will cure your malady. Without it, your salvation is impossible.
She agreed on these conditions and on Friday eve, the ladies brought her below the dome and left her alone at the place of Imam Az-Zaman (‘aj). Then they came outside and spent the night there.
When a quarter of the night had passed that lady came out and her sight was restored. She was able to see and recognize each of them.
The other ladies were elated at this miracle cure and they asked her to explain how it happened.
She explained: When you left me below the dome, I felt someone touching my arm and saying: Go out, the Almighty Allah has cured you.
As soon as he said this, my sight was restored and I saw the whole shrine illuminated with a bright light. Then I noticed a person there and asked him who he was.
He said that he was Muhammad Ibn Hasan, and after that he disappeared.
The ladies brought her back to her house and her son, ‘Uthman Also, embraced the Shi’a faith and both proved sincere converts. This incident became famous in her community and all those who heard about it, became believers in the existence of Imam Az-Zaman (‘aj). This incident occurred in 744 A.H.129
Incident Forty-Three: Ja’far Ibn Zohdari
It is an incident of 759 A.H. narrated by Abdur Rahman Amani and he wrote it down in his own hand and it is with me.
He writes: Abdur Rahman Ibn Ibrahim Qabaiqi narrated that he used to hear in Hilla Saifiya that Qari Najmuddin Ja’far Ibn Zohdari was down with paralysis. After the death of his father, his grandmother tried to get him cured, but he showed no signs of recovery. People advised her to consult the physicians of Baghdad.
They summoned the Baghdad doctors and they treated him for a time, but it was of no use. Then she was told to take him to the dome of the place of Imam Az-Zaman (‘aj) in Hilla. Perhaps the Almighty Allah will bestow cure to him at that auspicious place.
She did that and left him there for a night. The Master of the Age cured his malady and he became healthy once again.
I heard this incident from others, but once I happened to meet that person Also, and he narrated to me that one night my grandmother left be alone in that dome and the Master of the Age arrived and said: Stand up, by the order of Allah. Then he helped me to stand up and my paralysis was cured. People mobbed me in such way that I survived with a great difficulty. They snatched away my clothes as blessings. Others dressed me in their clothes and I returned home. And he narrated this incident a number of times.130
Incident Forty-Four: Husayn Ibn Mudallil Meets The Imam
A reliable gentleman has narrated this incident, although this report is famous among the people of Najaf al-Ashraf. The incident is as follows: The house in which I reside, in this year 789 A.H., once belonged to a virtuous and pious man named Husayn Mudallil and Sabaat Mudallil is named after him. And this Sabaat (a roof between two houses) is adjacent to the walls of the Holy mausoleum of Najaf. This person Also, had a family.
He became affected by such terrible paralysis that he could not even stand up. The members of his family used to assist him in fulfilling his necessary needs. He remained affected by this malady for a long time as a result of which his family had to face penury and to depend on charity.
In 720 A.H. when a quarter of the night had passed, he awoke his family members. They saw that the house and the ceiling were illuminated with such a bright light that it dazzled the eyes. They asked him what the matter was. He said: The Imam of the Time (‘a) had come and he told me: O Husayn, stand up. I said: My master, I am unable to stand up as you can see. He took my hand and made me stand up and all the signs of paralysis disappeared. Now, I am perfectly healthy and cured.
The Imam (‘a) Also, said: This canopy is my route to visit my grandfather, Amir Al-Mu’minin (‘a) so you must close it every night. I said: We hear and obey Allah and you are our master! After that the man arose and by way of thanksgiving for this divine mercy and kindness, he went to visit the mausoleum of His Eminence, Amir Al-Mu’minin (‘a).
This canopy, till this day is a place where people pray during times of need and all those who make petitions at this spot achieve success by the blessings of the holy footsteps of the Qa’im (‘aj).”131
Incident Forty-Five: Najm Aswad
Shaykh Shamsuddin Muhammad Ibn Qaroon has narrated another incident. A person named Najm, who had the title of Aswad, lived in Waqusa, a well-known village on the banks of Euphrates. He was a righteous and a pious man. He wife, Fatimah was Also, a very nice lady and they had two children, a boy named Ali and a daughter named Zainab. It so happened that the couple lost their eyesight due to some reason and this happened in 712 A.H. They remained in this condition for a long time.
One day, his wife observed that someone was passing a hand over her eyes and saying: Get up, the Almighty Allah has restored your eyesight; serve your husband with all sincerity.
When she opened her eyes, she found the house illuminated by a powerful light and she understood that it was due to the effulgence of Imam Az-Zaman (‘aj).132
Incident Forty-Six: Muhyuddin Arbili
People of our area have narrated from Muhyuddin Arbili.
He says that once he came to his father accompanied by another person and as they sat there, that person dozed and the turban fell down from his head and they noticed a deep wound on his head.
My father asked: “How and when did you receive this injury?”
He replied: “It was in Siffin.”
He was asked: “How is that possible, the Battle of Siffin occurred a long time ago?”
He said: “Listen, once I was traveling to Egypt, when a person from Gaza Also, accompanied me. On the way mention was made about the Battle of Siffin. He said: If I had been present in the Battle of Siffin I would have quenched the thirst of this sword of mine with the blood of Ali and his followers.”
I said: “And if I had been present in the Battle of Siffin, I would have quenched the thirst of this sword of mine with the blood of Muawiyah and his men. Since they are not present here, I and you represent both the parties. Let us fight and see who wins.
We stared a duel and I was hurt by his sword and fell down in a swoon.
I was lying in that condition when someone came and awakened me with the point of his spear. When I opened my eyes, he alighted from his mount. When he passed his hand over my wound, it was instantly cured. Then he told me to wait there.
He returned after sometime with the severed head and horse of my opponent.
He said: “Take the severed head of your enemy. Since you helped us, we Also, helped you and the Almighty Allah indeed helps those who help Him.”
I asked: “Who are you?”
He replied: “I am so-and-so; that is the Master of the Affair (Sahib al-Amr).”
Then he said: “If someone asks you where you got this wound from, you should say that you were injured in the Battle of Siffin.”133
Incident Forty-Seven: Hasan Ibn Muhammad Qasim
In Bihar Al-Anwar, it is mentioned that Sayyid Ali Ibn Muhammad Ibn Ja’far Ibn Tawus Hasani has stated in his Rabi al-Albab134 that Hasan Ibn Muhammad Qasim narrated to him as follows:
Once he and a person named Ammar, an inhabitant of Kufa were traveling out of Kufa on way to Hamalaya and they began to discuss about Imam Qa’im Aali Muhammad (‘a). He said: O Hasan, let me narrate an incident.
A caravan of the Tai tribe arrived and purchased from us goods in Kufa. There was a handsome man in that group and he was their leader. I told a man who sat at my shop to go to such and such Alawite and borrow the scale for me.
The Bedouin asked: “Do Alawites Also, live here?”
I replied: “What do you mean? The majority of the Alawites live in this region.”
That Bedouin said: “I have left the real Alawite at such and such place in the desert behind me.”
I asked: “Please explain to me who that is?”
He replied: “Once we three hundred riders came out to commit robberies and roamed about for three days without any food and water; but we could not find anything. At last, we decided to draw lots and whoever’s name is drawn, we will slaughter and eat his horse. All accepted this proposal, but when the lots were drawn, my name was drawn. I said: You have not drawn in the right way. Thus, it was drawn again and again my name came up. I rejected that draw also. Lots were drawn for the third time and then Also, my name came up. Actually, my horse was worth more than a thousand dinars and I valued it more than my children.
I asked them to excuse me for some time and spurred my horse and rode to a sand dune at a distance of one Farsakh from there. I saw a slave girl below that dune, picking dry twigs.
I approached her and asked: Who are you and to which family do you belong?
She replied: I am a slave girl of an Alawite gentleman, who resides in this valley.
I returned to my associates and said: You may rejoice now; some people reside in the nearby valley. Let us go there immediately.
When we rode to that valley, we found a tent pitched in the centre and a handsome young man emerged and greeted us warmly. I said: “‘Arab brother, we are extremely thirsty.”
He called for water immediately.
The maid brought two bowls of water. The man put his hand in them, one after another and passed them to us. The water was enough to quench the thirst of all of us. When we returned the bowl, they were full to the brim and not a drop had reduced. After quenching our thirst, we said that we were Also, hungry.
He went into the tent and returned with a basket of food. He placed his hand over it and said: Ten persons should eat at a time. We did that and all were satiated without causing any decrease in food. Then we asked him for directions and he obliged. After traveling for some time, we said to each other: We had left our families to commit robberies; since now we are refreshed, let us stick to our original plans. So, we turned back to rob the man who had given us food and water. When that young man saw us returning, he armed himself and mounted a red horse. Then he marched in our direction and sternly said: Don’t move a step with ulterior motives.
We were awestruck and we stepped back. Then he drew a line between us and said: I swear by my grandfather, the Messenger of Allah (S) that I will strike off the head of anyone, who crossed this line.
We returned from there in bewilderment and that man was a real Alawite and not like these Shi’a people.”
It is mentioned in Al-Fihrist, Shaykh Muntajabuddin that Thairbillah al-Mahdi Ibn Thairbillah Husayni Jaballi belonged to the Zaidiyyah sect and then he became an Imamite. He Also, claimed to have seen Imam al-Mahdi (‘aj).
It is Also, written that Abu al-Hasan Ali Ibn Muhammad Ibn Ali Ibn Abu al-Qasim Alawi Sherani, who was a pious scholar, had Also, seen Imam Az-Zaman (‘aj).
And Abu al-Faraj Muzaffar Ibn Husayn Hamadani, a trustworthy person and an envoy of Imam Az-Zaman (‘aj), who lived during the time of Shaykh Al-Mufid and attended the gatherings of Sayyid Murtada and Shaykh Abu Ja’far At-Tusi. He had Also, seen Imam Az-Zaman (‘aj).135
Incident Forty-Eight: A Man From Kashan Meets Imam (‘A)
In Bihar136, it is mentioned that some natives of Najaf al-Ashraf narrated to me that a man of Qashan set out for Hajj and when he reached Najaf al-Ashraf, he was struck by a severe illness and his legs developed gangrene. His co-travelers left him in charge of a nice man who lived in a room of the school in the holy shrine courtyard and they continued their journey.
The man used to lock him in the room every day and leave in search for Durr an-Najaf stones in the desert. One day that Qashani said to that man: I am fed up with this room, please take me out and make me sit somewhere and then you can go on your way.
He agreed to this and carried me to the place of Qa’im (‘aj) on the outskirts of Najaf al-Ashraf. He washed his shirt in a pool of water and left it to dry on a bush, while he set out towards the desert. I sat there thinking what the future held for me.
Just then I noticed a wheat complexion handsome youth enter the courtyard who greeted me and then entered the building of Imam Qa’im (‘aj). He prayed a few units of prayers with perfect attention and then returned to ask about my well-being.
I said: I am involved in such a disease that neither it is cured nor I die so that I may get rid of it.
He said: Don’t worry, the Almighty Allah will give you both.
When he went away, I saw that the shirt, which was put out to be dried had fallen down and was soiled. I got up with a reflex action and picked it up; then I washed it once more and again spread it out on the bush to dry. The realization suddenly struck me as to how I had managed to get up as if nothing was wrong. I realized that he was Imam Qa’im (‘aj) and I ran out of the place, but could see no one there.
After sometime, my host returned from the desert and was astonished to find my illness cured.
When I narrated the whole incident, he Also, regretted not being able to meet the Imam and after that we returned to our lodging.
People say that he remained in health till his associates returned. When they returned and he saw them, he again fell ill and passed away and he was buried in that courtyard. In this way what the Imam (‘a) has said came to be true that he would get both the things. The incident became famous and the most trusted residents of that area have narrated it to me.
Incident Forty-Nine: Shi’a Of Bahrain
Allamah al-Majlisi says: I heard from some reliable scholars that during the British rule in Bahrain, they appointed a Sunni Muslim as governor despite the fact that the majority of the population was Shi’a. There was Also, a particular Sunni minister, who was an enemy of the Shi’a.
One day he brought a pomegranate to the governor. On the pomegranate, the names of Abu Bakr, Umar, ‘Uthman and Imam Ali (‘a) were found, together with the inscription that these were the four Rightful Caliphs of the Muslims. [“La Ilaaha Illa Allah, Muhammad Rasool Allah, Abu Bakr wa Omar wa Othman wa Ali Kholefa’a Allah”] The minister claimed that this was a natural miracle and a sign from Allah that the Shi’a belief was incorrect. He urged that now the Shi’a should not be regarded as Muslims and be asked to become “true” Sunni or be killed or made to pay the taxes of non-Muslims.
The governor was delighted at this occurrence and summoned the Shi’a scholars and put the three alternatives to them. The Shi’a were amazed when they saw the fruit and asked for three days to return with their reply. This time was granted to them and they went away wondering what to do. Finally, they decided to seek help from the Holy Imam (‘a).
Three pious scholars were selected and each one was to go out of the city into the wilderness and pray for the assistance of the Holy Imam (‘a). On the first two nights, the first two scholars spent the whole night in prayers and supplications, but with no success. On the third night, the third scholar, saw an impressive personality approach him at dawn.
The man asked him what the problem was. He replied that if he was truly his Imam then he would surely know the problem. The Holy Imam (‘a) then replied that he was aware of the difficulty and not to worry. He told the scholar to go with the governor to the minister’s house the next day, and insist on going to the top terrace. There he would find two moulds with the false inscription printed on them. These moulds had been fitted into the growing fruit so that, as it became larger, the words were embedded in it. He further told him to ask the minister to break open the fruit and witness the power of Allah.
The next morning matters proceeded as the Holy Imam (‘a) had ordered. When the minister was told to take everybody on to the top terrace, he went pale and began to make excuses. At the governor’s insistence, he reluctantly led them to the place, where they found the articles as described by the Holy Imam (‘a). Eventually the governor asked the minister to break open the fruit. When he did so, black dust flew from it and smeared his eyes and beard. The minister was executed for his treachery while the Shi’a scholars left with honour and dignity.137
The author says: As if the minister had seen or heard that sometimes Shi’a wear fine and rough stones inscribed with praise of God or something, which proves the rightfulness of their faith. He Also, wanted creates an inscription and conceal truth with falsehood, but:
وَيَأْبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ
“…and Allah will not consent save to perfect His light…” (9:32)
In the fine selection, all of which is in the hand of Shaykh Shamsuddin, owner of miracles, Muhammad Ibn Ali Jubai, grandfather of Shaykh Bahai and the beginning of those panegyrics is Saba Ibn Abu al-Hadid and after that in book of Mukhtasar Kitab Ja’fariyat etc, it is mentioned in that it was found inscribed on a red cornelian:
أنا در من السماء نثروني * يوم تزويج والد السبطين
كنت أصفى من اللجين بياضا * صبغتني دماء نحر الحسين
I am a pearl of the sky these people have threaded.
On the day of the marriage of the father of Hasan and Husayn.
I used to keep away from darkness.
They dyed me in the stream of the blood of Husayn.
And on yellow Durr an-Najaf was seen:
صفرة لوني ينبئك عن حزني
لسيد الأوصياء أبي الحسن
I am colored yellow, which informs you of my grief.
For the chief of the successors, Abu al-Hasan
And on a black gemstone was seen:
لست من الحجارة بل جوهر الصدف
حال لوني لفرط حزني على ساكن النجف
I am not a stone, I am a pearl.
That they colored with grief for the resident of Najaf.
Shaykh Abd al-Husayn Tehrani has narrated: When they had gone to Hilla, they split a tree into two with a saw, in its interior they saw inscribed on both halves:
لا إله إلا الله محمد رسول الله علي ولي الله.
There is no God, but Allah, Muhammad is the messenger of Allah; Ali is the Wali of Allah.
Today in Tehran, there is a diamond in possession of an important official personality of Iran the size of a lentil grain in whose inside it is inscribed: ‘Ali’ along with the word ‘Ya’ reflected in it.
The honourable tradition scholar, Sayyid Na’mat Allah Shustari says in the book of Zuhr al-Rabi138: I found a small yellow stone in the Shustar river, which the diggers had brought out from underground and it was inscribed on that in the same color:
بسم اللّه الرحمن الرحيم ، لا إله الّا اللّه محمد رسول اللّه عليّ وليّ اللّه لما قتل الحسين بن عليّ بن أبي طالب (عليه السلام) كتب بدمه على ارض حصباء ، و سيعلم الذين ظلموا أي منقلب ينقلبون
In the name of Allah, the Beneficent, the Merciful. There is no god, except Allah. Muhammad is the Messenger of Allah. Ali is the Wali of Allah. When Husayn Ibn Ali Ibn Abi Talib (‘a) was killed in Karbala’, his blood wrote on the gravel earth: And they who act unjustly shall know to what final place of turning they shall turn back.
The prominent scholar, Mir Hamid Husayn, grandson of Allamah al-Majlisi and leader of the Friday Prayer in Isfahan has narrated that they brought that stone for Shah Sulaiman. Then the folks of Sanai presented all types of gifts. After much contemplation all testified that it was not made by any human being, and except for God, no one has the power to make such inscription on this stone.
Thus, the Sultan took that stone as an amulet and a part of his attire.
This is not the occasion to mention such matters and except for this number there are many in different books of traditions and history. Especially that which is related to the blood of Imam Husayn (‘a), which created effect in tree and rock etc.
Incident Fifty: Imam’s Epistle For Shaykh Al-Mufid
In Safar, 410 A.H. the following epistle arrived from Imam Az-Zaman (‘aj) addressed to Shaykh Abi ‘Abd Allah Muhammad Ibn Muhammad Ibn Noman and the messenger said that it was from Hijaz. Its text is as follows:
This letter is for the worthy brother and righteous friend, Shaykh Al-Mufid Abu ‘Abd Allah Muhammad Ibn Muhammad Noman, may Allah always maintain his honour, it is for the position achieved due to the covenant taken from the people:
بسم الله الرحمن الرحيم
أما بعد: سلام عليك أيها الولي المخلص في الدين المخصوص فينا باليقين فإنا نحمد إليك الله الذي لا إله إلا هو ونسأله الصلاة على سيدنا ومولانا ونبينا محمد وآله الطاهرين ونعلمك أدام الله توفيقك لنصرة الحق وأجزل مثوبتك على نطقك عنا بالصدق أنه قد أذن لنا في تشريفك بالمكاتبة، وتكليفك ما تؤديه عنا إلى موالينا قبلك أعزهم الله بطاعته وكفاهم المهم برعايته لهم وحراسته فقف - أيدك الله بعونه - على أعدائه المارقين من دينه على ما أذكره وأعمل في تأديته إلى من تسكن إليه بما نرسمه إن شاء الله.
نحن وإن كنا ثاوين بمكاننا النائي عن مساكن الظالمين حسب الذي أراناه الله تعالى لنا من الصلاح ولشيعتنا المؤمنين في ذلك ما دامت دولة الدنيا للفاسقين فإنا نحيط علما بأنبائكم ولا يعزب عنا شيء من أخباركم ومعرفتنا بالذل الذي أصابكم مذ جنح كثير منكم إلى ما كان السلف الصالح عنه شاسعا ونبذوا العهد المأخوذ وراء ظهورهم كأنهم لا يعلمون على إنا غير مهملين
لمراعاتكم ولا ناسين لذكركم ولولا ذلك لنزل بكم اللأواء أو اصطلمكم الأعداء، فاتقوا الله جل جلاله وظاهرونا على انتياشكم من فتنة قد أنافت عليكم يهلك فيها من حم أجله ويحمى عنها من أدرك أمله وهي أمارة الأزوف ومباثتكم بأمرنا ونهينا والله متم نوره ولو كره المشركون.
اعتصموا بالتقية من شب نار الجاهلية يحششها عصب أموية يهول بها فرقة مهدية أنا زعيم بنجاة من لم يروم فيها المواطن وسلك في الطعن منها السبل المرضية إذا حل جمادى الأولى من سنتكم هذه فاعتبروا بما يحدث فيه واستيقضوا من رقدتكم لما يكون في الذي يليه.
ستظهر لكم من السماء آية جلية ومن الأرض مثلها بالسوية ويحدث في أرض المشرق ما يحزن ويقلق ويغلب من بعد على العراق طوائف عن الإسلام مراق تضيق بسوء فعالهم على أهله الأرزاق ثم تنفرج الغمة من بعد بوار طاغوت من الأشرار ثم يستر بهلاكه المتقون الأخيار ويتفق لمريدي الحج من الآفات ما يؤملونه منه على توفير عليه منهم واتفاق ولنا في تيسير حجهم على الاختيار منهم والوفاق شأن يظهر على نظام واتساق فليعمل كل امرئ منكم بما يقرب من محبتنا ويتجنب ما يدنيه من كراهتنا فإن أمرنا بغتة فجاءه حين لا تنفعه توبة ولا ينجيه من عقابنا ندم على حوبة. الله يلهمكم الرشد ويلطف لكم في التوفيق برحمته.. "ونسخة التوقيع باليد العليا على صاحبها السلام
" هذا كتابنا إليك أيها الأخ الولي والمخلص في ودنا الصفي والناصر لنا الوفي حرسك الله بعينه التي لا تنام فاحتفظ به، ولا تظهر على خطنا الذي سطرنا بماله ضمناه أحدا وأد ما فيه إلى من تسكن إليه وأوص جماعتهم بالعمل عليه إن شاء الله وصلى الله على محمد وآله الطاهرين... "
“In the name of Allah, the Beneficent, the Merciful. So to say: Peace be on you, O friend who is sincere in the religion of Allah and is successful in certainty in us. We are thankful for our existence to Allah, except Whom there is no God. And we ask Allah for blessings and mercy upon our Prophet Muhammad and the Progeny of Muhammad. And may He always give you divine opportunity to help the truth and increase your rewards for speaking up in our favour. We announce that we have been permitted to honour you with our letter and entrust you with responsibility of our friends, who are present around you. May Almighty Allah befriend them due to His obedience and may He suffice them in their important matters. May the Almighty Allah help you against the pledge-breakers, who have gone out of the religion of God. Then consider what I am explaining to you and convey it to those whom you trust, if Allah wills.
We are in a position, away from habitations of oppressors and it is due to hidden wisdom that Almighty Allah has considered best for us and the believer followers of us, till the material wealth is in control of transgressors. In spite of all this, we are perfectly cognizant of all your affairs and problems and nothing regarding you is hidden from us.
We have received information about the disgrace and humility suffered by you all due to most of you acting in opposition to the ways of your predecessors, regarding which you may not have received any information. And that we are concerned about you and we don’t forget you and if this attention and favour had not been there, calamities would have befallen you and your enemies would have destroyed you. Therefore, fear the Almighty Allah and help us to save you from this mischief. Anyone, whose death is near shall be killed in this mischief and one, who has obtained his desire shall remain safe and this mischief is a sign of distance and proximity of our commands and prohibitions; although the Almighty Allah would perfect His light, even if it is detestable to the disbelievers.
Remain attached to dissimulation and keep away from stoking the fire of ignorance that the bigotry of Bani Umayyah has created. You should gain lessons from the incidents that would occur this year in the month of Jamadi al-Awwal and you should wake up from the sleep of carelessness on witnessing that which occurs immediately after that. A clear sign would be visible to you in the sky and a similar sign from the earth. In the eastern lands, there would be disappointing events and an atheist power would gain control on Iraq. Due to their evil deeds, the livelihood of the people of Iraq would reduce.
After that the calamities would be dispelled and the evil ones and the polytheists would be destroyed. Their destruction would cause happiness among the righteous and people from all corners of the world would come for Hajj. Each of you should do that which we like and keep away from that which we dislike. Because our kingdom shall appear all of a sudden and at that time, repentance would not be accepted from anyone. No one would be able to escape punishment. The Almighty Allah has guided you through divine inspiration and given you the Tawfiq of guidance through His mercy.”
The following epistle was written in the hand of Imam Az-Zaman (‘aj):
“This letter is for you, O sincere brother and friend. O loyal friend. May Allah protect you. Keep this letter in safe custody and do not show it to anyone. Though you may convey the points mentioned therein to those whom you trust. And persuade them to act upon it, if Allah wills. And may Allah bless Muhammad and his Purified Progeny.”139
Incident Fifty-One: Another Epistle Of The Imam For Shaykh Al-Mufid
Shaykh Tabarsi has Also, mentioned in Al-Ihtijaj140 that: Another epistle of Imam Az-Zaman (‘aj) arrived on Thursday, 23rd Zilhajj 412 A.H. addressed to Shaykh Al-Mufid (r.a.) in which it was written:
بسم الله الرحمن الرحيم
سلام الله عليك أيها العبد الصالح الناصر للحق الداعي إليه بكلمة الصدق فإنا نحمد الله إليك الذي لا إله إلا هو إلهنا وإله آبائنا الأولين ونسأله الصلاة على سيدنا ومولانا محمد خاتم النبيين وعلى أهل بيته الطاهرين.
وبعد: فقد كنا نظرنا مناجاتك عصمك الله بالسبب الذي وهبه الله لك من أوليائك وحرسك به من كيد أعدائك وشفعنا ذلك الآن من مستقر لنا ينصب في شمراخ من بهماء صرنا إليه آنفا من غم اليل ألجأنا إليه السباريت من الإيمان ويوشك أن يكون هبوطنا إلى صحصح من غير بعد من الدهر ولا تطاول من الزمان ويأتيك نبأ ما يتجدد لنا من حال فتعرف بذلك ما نعتمده من الزلفة إلينا بالأعمال والله موفقك لذلك برحمته فلتكن حرسك الله بعينه التي لا تنام أن تقابل لذلك فتنة تسبل نفوس قوم حرثت باطلا لاسترهاب المبطلين يبتهج لذمارها المؤمنون ويحزن لذلك المجرمون.
وآية حركتنا من هذه اللوثة حادثة بالحرم المعظم من رجس منافق مذمم مستحل للدم المحرم يعمد بكيده أهل الإيمان ولا يبلغ غرضه من الظلم والعدوان لأننا من وراء حفظهم بالدعاء الذي لا يحجب عن ملك الأرض والسماء فلتطمئن بذلك من أوليائنا القلوب وليثقوا بالكفاية منه وإن راعتهم بها الخطوب والعاقبة بجميل صنع الله سبحانه تكون حميدة لهم ما اجتنبوا المنهى عن الذنوب.
ونحن نعهد إليك أيها الولي المخلص المجاهد فينا الظالمين أيدك الله بنصره الذي أيد به السلف من أوليائنا الصالحين إنه من اتقى ربه من إخوانك في الدين وأخرج مما عليه إلى مستحقيه كان آمنا من الفتنة المبطلة ومحنها المظلمة المظلة ومن بخل منهم بما أعاره الله من نعمته على من أمر بصلته فإنه يكون خاسرا لذلك لأولاده وآخرته ولو أن أشياعنا وفقهم الله لطاعته على اجتماع من القلوب في الوفاء بالعهد عليهم لما تأخر عنهم اليمن بلقائنا ولتعجلت لهم السعادة بمشاهدتنا على حق المعرفة وصدقها منهم بنا، فما يحسبنا عنهم إلا ما يتصل بنا مما نكرهه ولا نؤثره منم والله المستعان وهو حسبنا ونعم الوكيل وصلاته على سيدنا البشير النذير محمد وآله الطاهرين وسلم.. ".
كتب في غرة شوال من سنة اثني عشر وأربعمائة وقع الكتاب بخطه الشريف وأضاف إليه:
" هذا كتابنا إليك أيها الولي الملهم للحق العلى بإملائنا وخط ثقتنا فاخفه عن كل أحد واطوه واجعل له نسخة يطلع عليها من تسكن إلى أمانته من أوليائنا شملهم الله ببركتنا إن شاء الله الحمد لله والصلاة على سيدنا محمد النبي وآله الطاهرين
“From a traveler of the path of Allah to one, whom the Almighty Allah has given the knowledge of truth and who is the proof of truth.
In the name of Allah, the Beneficent, the Merciful.
Peace and mercy of Allah be upon you, O helper of religion. O one, who invites to Allah with the word of truth. We thank Allah, except Whom there is no deity, for your existence and invoke His blessings for our master and chief, Muhammad, the seal of the prophets and his Ahl Al-Bayt.
After that may the Almighty Allah keep you safe from every calamity and may He keep you safe from the plots of the enemy; your private supplication was in our view and we have Also, interceded for the acceptance of your Du’a. I am writing this from my tent, which is fixed at an unknown Hilli and I have walked here from a valley and it is possible that one day I will come down from this Hilli and reach habitation. Perhaps my circumstances may change and our news may reach you and the proximity that you seek through good deeds may be given to you by Allah.
May Allah guard you with His eyes that never sleep. You should face these circumstances. Meanwhile, the people of falsehood will be destroyed as a result of which the believers will be pleased and the sinners will be aggrieved.
And the sign of our rising will be the incident, which will be affected through another condemned hypocrite. He will legalize the killing of a protected life; even then he will not be able to achieve his aim by oppressing the believers, because our prayers will be there in their favour that neither an angel of the heaven nor the earth can prevent. So our friends should rest assured that what the Almighty Allah does is for the best. Till the people continue to remain aloof from the unlawful.
O sincere friend and struggler, may Allah help you as He had helped His chosen servants in the past. I promise that if anyone from your brothers in faith acquires the fear of Allah and pays that amount, which is obligatory on him to the eligible recipient, would be safe from sorrow and calamities. But if anyone is miserly in giving away the wealth that Allah has given him temporarily, he has made a loss for his children and his hereafter. If our Shi’a, may Allah help them in His obedience, had been loyal to the pledge taken from them, the bounty of our meeting them would not have been delayed. And the honour of meeting us would have perfected their recognition earlier. Thus, the only things that keep us hidden from them are those same matters that reach us about them that do not please us and which we don’t expect from them. And Allah is the helper and He is the best caretaker and protector. May He bless Muhammad the giver of good tidings and the warner and his purified progeny and peace be on them.
Letter written on the 1st of Shawwal in 412 A.H:
“This is my letter to you; O friend, truth is inspired upon you. Which I have dictated and a trustworthy person has inscribed. Keep it secret from everyone and make a copy of it and only convey the points mentioned in it to those of our friends, whom you trust. If Allah wills, the blessings of Allah would be in their share. Praise be to Allah and blessings be upon our chief, Muhammad the Prophet and his purified Progeny.”
The author says: There are some reminders regarding these two orders, which we are compelled to hint at:
First: What is known from the apparent tenor of Ihtijaj of Shaykh Tabarsi, is that two letters were received by the Shaykh from His Eminence in the writing of some confidants of the Imam. They had embellished each of the letters with some lines for expression of thankfulness, but in the words of some scholars, the word of epistle is mentioned as will become clear that there were more than two epistles; as was mentioned in the report of Laulau after the mention of couplets written in the hand of His Eminence (‘a) on the grave of the Shaykh, hence it is not unlikely that it was Also, issued by His Eminence for this Shaykh…and so on.
The great teacher, Allamah Bahbahani says in the appendix: The excellence of Shaykh Al-Mufid is mentioned in Ihtijaj in the epistles of Sahib Al-’Amr (‘aj)… and so on.
Perhaps they have considered the actual writing and blessed letter to be more than one and Shaykh Yusuf has narrated from the venerable author, Yahya Ibn Batriq Hilli, author of Umdah, who is among the scholars of the 5th century; he says in his treatise of Nahj al-Ulum Ilaa Nafi al-Madum:
His Eminence, Sahib Al-’Amr sent three letters for the Shaykh, one letter every year; on the basis of his statement, one letter was lost and it is not mentioned in books.
Second: Shaykh Tabarsi has said at the beginning of the book of Ihtijaj:141 We will not mention the chains of narrators of the reports, which we shall present in this book either because there is consensus on them; that is on their authenticity or from the aspect of that report being in agreement with logical reasoning or from the aspect of its publicity in biographies and books of the opponents and supporters; that is we do not mention in this book reports, except those on which there is consensus or logical proof or that which is famous in books of the two sects and these two letters definitely inform that they are from His Eminence (‘a) and not from the aspect that it should be said that they were narrated or quoted.
If it is said: it was Also, reliable, according to the promise, which was made at the beginning of the book. Thus, those two letters should be such that consensus should have been established on narrating them or they have become famous in the book of Shaykh Yahya Ibn Batriq Hilli in this treatise he says that there are two ways of purification and testimony of the Shaykh, till he says: Second is that which is restricted to the Shaykh and it is that which is narrated by a sufficient number of Shi’a and treated it with acceptance that our master Sahib Al-’Amr (‘aj) wrote three letters to him and after the mention of the subjects of the letters, says: All this praise and purification and it is the purest praise of the statement of the Imam of the nation and the successor of the Imams (‘a).
Therefore, the statement of these two venerable scholars prove that these two letters were well-known among the scholars generally and they have not hesitated in quoting them and this does not happen, except when the conveyer is absolutely reliable and he is Also, aware of the authenticity of what he is quoting.
Without these testimonies, how can the verse be such that the scholars accept them and attribute to definite decision them to His Eminence and Bahr al-’Uloom, in his Rijal, has hinted at this point; as will be mentioned with other doubts and their removal in the next chapter.
Third: In the first epistle, the Imam has mentioned some signs of his reappearance, which I would explain in some detail. After consideration it is learnt that its explanation depends on mention of a large number of reports composed of verses and portents and implication of these verses to some incident in them by accident and prohibited conjecture.
Moreover, such benefit, is in fact not their mention; whether by excess of contradictions among them as all their apparent is excused and their disputation with verses of Qur’an and signs of the Judgment Day and mixing up of these two kinds of verses with each other and possibility of change and alteration in the actual or in the apparent and all their qualities, so much so that till the quantity which in reports, is regarded as inevitable, as will be mentioned in a clear report in Chapter Eleven as they are Also, regarded as Badaa and it would be known what is the implication of inevitable is not its apparent and not being result of knowledge or action in it the foremost is to leave its opposite and supplication for the hastening of reappearance and awaiting for reappearance all the time as will be mentioned in Chapter Ten. And Allah does what He wants.142
Incident Fifty-Two: Marsiya Attributed To The Imam Regarding Shaykh Al-Mufid
The Third Martyr (Shaheed Thalith), Qadi Nurullah Shustari says in Majalis al-Mu’minin143: The following lines of poetry are attributed to the Master of the Age (‘a), which he composed to lament the death of Shaykh Al-Mufid (r.a.) and they can be seen inscribed on the tombstone of the Shaykh:
لا صوت الناعي بفقدك إنه * يوم على آل الرسول عظيم
إن كنت قد غيبت في جدث الثرى * فالعدل والتوحيد فيك مقيم
والقائم المهدي يفرح كلما * تليت عليك من الدروس علوم
There is no call of the caller due to your absence, as it would be
A day of significance for the progeny of the Messenger.
Even though you may be below the surface of the earth.
So knowledge and monotheism is imbued in you.
And the Qa’im al-Mahdi is pleased whenever recitation is done on you.
On you are the lessons of knowledge recited.
Doubt regarding these lines whether they were really composed by Imam Az-Zaman (‘aj) is same as the previous doubt and its reply is Also, same.
Incident Fifty-three: Abu al-Qasim Ja’far Qulwayh
Qutub Rawandi has narrated from Abu al-Qasim Ja’far Ibn Muhammad Ibn Qulwayh in Al-Khara’ij144 that he said:
“In the year 337 A.H, I had the honour of performing the Hajj and enroute to it reached Baghdad. That year after the destruction of Qaramtians, they had returned Hajar al-Aswad to its prior place. Most of my efforts were aimed to find someone, who would fix that stone in its original spot. Because I had learnt from books that except for the Divine Proof of the time, no one can fix it in its original spot. As was seen during the time of Hajjaj when Imam Zayn al-’Abidin (‘a) placed it in its original spot. But I fell severely ill and began to fear for myself, and in that condition, I was not able to continue my journey.
Then I learnt that Ibn Hisham was traveling to Mecca. Therefore, I wrote a letter, sealed it and entrusted it to him. In that letter I had asked about the span of my life, that whether I was destined to die during this illness or not. And I told Ibn Hisham: My endeavor is that this letter should reach the hands of one, who fixes the Hajar al-Aswad. And for this job I have summoned you.
Ibn Hisham says: When I reached Mecca and came to the place where Hajar al-Aswad was supposed to be fixed, I gave an amount of cash to the caretakers of the Haram to allow me to remain there at that fixed time. I took up a location from where I could see who fixes that stone. I told the guards to remain with me so that they may take me away from the crowd. I saw that everyone was trying to fix the stone, but none was able to do so and it used to fall down. Then a young man of wheat complexion and an elegant appearance approached; he took the stone and placed it in the proper spot. It became so well fixed that I imagined it must not have been so even in the beginning. Clamor arose from the people due to that and that young man headed towards the exit. I rose from where I was sitting and went after him. I pushed people to right and left and they thought I had gone insane. People were making way for him and I did not let him get out of my sight till he separated from the people. I was walking very fast and he moved calmly and with composure. When he reached a place where none could see him, except me, he turned to me and said: Give me that which you are carrying. I presented the letter to him. Without looking at it he said: Tell him that there is no danger for him in this illness and the death from which he is helpless would come after thirty years. Tears filled up my eyes and I could not even move. He left me in this condition and went away.
Abu al-Qasim says: This incident was related to me by Ibn Hisham.
The narrator adds: Thirty years after that mysterious incident
Abu al-Qasim fell ill. So he gathered his affairs, wrote down his will and he made exceptional efforts in this regard. They asked him: “What fear is that? We expect that the Almighty Allah would again give you good health.” He replied: “This is the year about which I was warned.” He passed away in that illness. May Allah have mercy on him.
Incident Fifty-Four: Abu al-Hasan Sherani
It is mentioned in Al-Fihrist, Shaykh Muntajabuddin145 that Abu al-Hasan Ali Ibn Muhammad Ibn Ali Ibn Abu al-Qasim Alawi Sherani, who was a pious scholar, had Also, seen Imam Az-Zaman (‘aj).
Incident Fifty-Five: Shaykh Tahir An-Najafi
The Shaykh served with Masjid Kufa for many years and was staying there along with his family. He was a very pious and God-fearing person. Towards the latter part of his life, he became blind. Some scholars have narrated his incident as follows:
‘A few years ago, a fight erupted between two tribes in the city of Najaf. Due to this war-like situation, the scholars and visitors to Najaf were unable to travel to Kufa Masjid. It continued for quite some time, that in the city of Najaf, the hotels with which I was associated were not seeing any pilgrims due to the wars. Even the scholars were not coming to Najaf. At this, I became very worried as I had a large family to support. There was an added responsibility of some orphans on me also. Things were getting very difficult and I was living a hand to mouth existence.
On one Friday eve it so happened that there was nothing to eat at all. My children were crying due to hunger. At this time, my heart was very sad. I left my house and began walking and narrating my condition to Allah, I said, “O Allah! I am satisfied with my condition and whatever You have ordained for me. But what should I do - I have yet to be blessed with a visit of my master, Imam Az-Zaman (‘aj). If You grant me permission to see the honourable face of my master Imam Az-Zaman (‘aj), I promise that I will never ask You for anything else ever again and will be happy and satisfied with the poverty that You have destined for me.”
Suddenly, I got up from my place. I saw a white cloth in my hand (this cloth was one which people normally place at the place of prostration in Prayer). My other hand was in the hands of a handsome and awesome youth. His strong personality and striking features gave me the impression that he was some emperor. My mind was in a daze and I did not know what was happening.
Then I saw that he had worn a green turban and a person dressed in white clothes was standing next to him. We started walking towards the Mihrab (prayer niche) in the mosque. When we reached there, the person who had taken hold of my hand turned to me and said, “O Tahir, spread the cloth for Prayer.” I spread the cloth. It was the whitest cloth I had ever seen and was outstandingly beautiful, but I could not make out the material with which it was made.
As I laid out the cloth and turned it towards the Qiblah, this handsome Sayyid stood on it and began reciting his Prayer. I was mesmerized by his presence and slowly the Noor (light) from his face increased so much that it was difficult to look at his face directly. His companion too stood behind him and got busy in reciting his prayers.
I stood ahead of them and was watching them. Who are these persons, I wondered? When they had completed their prayers, I saw that the person who was praying behind was no longer with us. Before I could absorb this, I became aware of a chair, which was about 4 feet in height and even had a shade attached to it. The respected Sayyid who was praying ahead on the white cloth was sitting on it. The illumination from the chair and the face of this person was making it difficult for my eyes to see.
The respected Sayyid said, “O Tahir, which emperor do you take me for?”
I said, “O Master, you are the emperor of emperors. You are a leader in knowledge and are not like the other kings.” Then he said, “O Tahir, you have succeeded in your objective (of meeting Imam Az-Zaman). What do you wish now? Do we not take care of your needs every day? Are your deeds not presented before us?” Finally, the respected Sayyid promised me that my condition and wealth would improve and that I would never face poverty again.
At that time, a sinful person, who I knew by name and character entered Masjid Kufa from the direction of the courtyard of Hazrat Muslim (‘a). Suddenly I saw that the holy face of Imam was seized with anger. He turned his face towards that person and said, “Till where will you run and escape? Is not the earth and heaven our kingdom? Follow the orders which we have issued, for you have no choice.”
Then he turned towards me, smiled and said, “You have fulfilled your desires. Now, do you want anything else?” I was so dumbstruck by his magnificence and brilliance that I could not speak. He repeated his question and again I was in such a state that I could not reply. I was unable to express my happiness in words. Then within a flash, I saw that I was alone in the mosque and that Imam Az-Zaman (‘aj) had disappeared. I looked towards the east and saw that morning was almost upon me.’
After this, the Shaykh says that the doors of sustenance were opened to him and he never faced shortage of anything in my life.
Incident Fifty-Six: Shaykh Tahir An-Najafi (2)
It is Also, narrated from some scholars of Najaf al-Ashraf that they came there and sometimes I taught them some things. He taught me a recitation and I recited this for twelve years on Thursdays in one of the chambers of the Masjid. I recited that formula and sought the mediation of the Prophet and the Purified Progeny till it was the turn of Imam (‘a).
One night, as per my habit I was busy in recitation when a person came to me and asked: Why is this wailing and howling? There is a barrier for every prayer. Leave it so that the veil is removed and all of it is answered.
Then he went out into the yard of Hazrat Muslim and I came out, but did not see anyone there.
Incident Fifty-Seven: Iskandar Ibn Darbis
Ayatullah Allamah Hilli has stated in the book of Aizah al-Ishtibah146 that I found in handwriting of Safiuddin Ibn Muhammad, that he said: Informed me Burhanuddin Qazwini, may Allah increase his good sense, that he said: I heard Sayyid Fadlullah Rawandi say: A leader named Akbur entered.
One of us said: This is pronounced with ‘a’ on the Ain.
The Sayyid said: Do not say this, but pronounce it as Ukbur.
In the same way, our teacher, Shaykh Harun Musa Ibn Talukuburi pronounced as such and said: In a village of Hamadan, called Varsheed, reside the descendants of this Ukbur, from whom are Iskandar Ibn Darbis147 Ibn Ukbur and he was a righteous ruler, who saw the Qa’im (‘aj) a few times.
He has Also, narrated from Sayyid Fazlullah that Ukbur, Maawi, Dabyan and Darbis were Shi’a rulers in Iraq and their prominent leaders, who were accorded great honour, was Iskandar as mentioned before. End.
Khunsar implies a lofty station and his honour in the view of people that whenever they want, they count the elders; they began with him as is the custom of the people of that place that when they count on their fingers, they begin from the small finger and they tie it first of all. The respected scholar, Shaykh Muntajibuddin told his men: Sarimuddin Iskandar Ibn Darbis Ibn Ukburi Warsgidi Khurqani was a descendant of Malik Ibn Haaris Ashtar Nakhai and a religious person.148
He has mentioned: Rulers of the pious, Tajuddin Mahmud and Bahauddin Masud and Shamsuddin Muhammad were the sons of Amir Iskandar Ibn Zayed Darbis. And those three persons, who have narrated from him in Izaah, are famous as jurists and religious people.149
Incident Fifty-Eight: Abu al-Qasim Hasmi
An accomplished scholar, Mirza ‘Abd Allah Isfahani, student of Allamah al-Majlisi, in the second part of Riyaz al-Ulama150 has said that Shaykh Abu al-Qasim Ibn Muhammad Ibn Abu al-Qasim Hasmi, erudite scholar well-known as Hasmi is from our elder scholars.
It is apparent that he was from our ancient scholars and Amir Sayyid Husayn Amili known as Mujtahid, a contemporary of Sultan Shah Abbas Maazi Safawi has said at the end of his treatise, which he has written the condition of opponents in the world and the hereafter in some debates, which occurred between Shi’a and Ahl al-Sunna with the explanation that the second of them is an odd incident, which occurred in the holy city of Hamadan, between Twelver Shi’a and a Sunni person, which I saw in that book.
The ancient one, which as per habit, comprises of the date of inscribing it is 300 years before this and it was mentioned in that book as follows:
There was a fast friendship and close alliance between a Twelver Shi’a scholar named Abu al-Qasim Ibn Muhammad Abu al-Qasim Hasmi and an Ahl al-Sunna scholar named Rafiuddin Husayn in most of their affairs and journeys.
Each of these two made no secret of their religion and their beliefs on the other and jokingly referred to Rafiuddin as a Nasibi and Rafiuddin labeled Abu al-Qasim as a Rafidi.
There was no serious dispute between them with regard to religion. Till it so happened that in the Masjid Atiq of Hamadan there was a conversation between him and Rafiuddin Husayn gave preference to Abu Bakr and Umar over Amir Al-Mu’minin (‘a) and Abu al-Qasim refuted Rafiuddin and accorded superiority to Amir Al-Mu’minin (‘a) over Abu Bakr and Umar and Abu al-Qasim argued in favour of his religion with the help of Qur’anic verses and many traditions and mentioned the ranks, excellence and many miracles performed by Imam Ali (‘a) and Rafiuddin argued to the opposite and argued in favour of superiority of Abu Bakr over Imam Ali (‘a) due to Abu Bakr’s companionship in the cave with the Prophet who referred to him as Siddiq Akbar among the immigrants and the Ansar.
Also, he said: Abu Bakr was chosen from the immigrants and Ansar for Caliphate and Imamate and companionship of the Prophet.
Rafiuddin Also, said: Two traditions of Prophet Muhammad are issued in favour of Abu Bakr, one being: You are like a dress for me…and so on.
And second being: Follow two persons after me: Abu Bakr and Umar.
Abu al-Qasim, the Shi’a, after hearing this statement from Rafiuddin said: Why do you accord superiority to Abu Bakr over the chief of successors and the leader of the saints, the bearer of Liwa and the Imam of the Jinns and men, the distributor of Hell and Paradise; whereas you know that he the true Siddiq Akbar and Farooq is the brother of Prophet Muhammad and husband of Lady Fatimah az-Zahra’ (‘a)?
And you know well that His Eminence, Ali (‘a) slept on the bed of the Prophet when he left Mecca towards the cave, escaping from the oppressors and infidels. Imam Ali (‘a) slept on his bed, and shared in the hard times of the Prophet.
Messenger of Allah closed the doors of the companions opening into the mosque, except the door of Imam Ali (‘a).
He raised Ali (‘a) on his shoulders to break the idols installed at the roof of the Ka’aba.
The Almighty Allah married Ali and Fatimah at the High Heavens.
He fought a duel with Amr Ibn Abd Wudd and conquered Khyber and did not associate anything with the Almighty Allah even for a blink of the eye as opposed to those three.
Prophet Muhammad compared Imam Ali (‘a) to four prophets, when he said: Whoever wants to see Adam in knowledge and Noah (‘a) in his perception and see Prophet Musa as his severity and ‘Isa (‘a) in his piety, he should look towards Ali Ibn Abi Talib (‘a).
Despite these virtues and perfections and relationship to the Holy Prophet Muhammad and his turning the sun for him, how is it reasonable and permissible to prefer Abu Bakr to Ali?
When Rafiuddin heard these statements from Abu al-Qasim, that he gave precedence to Ali (‘a) over Abu Bakr, the base of his specialty with Abu al-Qasim was destroyed. After some conversation Rafiuddin said to Abu al-Qasim: I will follow the religion of any person who comes to the mosque.
Since the belief of the people of Hamadan was known to Abu al-Qasim, that he knew that they were Ahl al-Sunna, he feared this challenge from Rafiuddin. But Abu al-Qasim accepted this condition after excessive arguments and unwillingly agreed to the above condition. Immediately entered a young man on whose face were signs of nobility and demeanor. It seemed that he was coming from a journey. He entered the Masjid and after performing the Tawaf, he came to them.
Rafiuddin arose and after greeting asked the young man about the matter, which had been decided between him and Abd al-Qasim and he exaggerated his belief greatly for that youth and adjured him to reveal his belief to them.
That youth without any delay recited these following lines:
تى ما أقل مولاي أفضل منهما
أكن للذي فضلته متنقصا
ألم تر ان السيف يزري بحده
مقالك ان السيف امضى من العصا
When should I say that my Master is superior to the two of them?
When I say this I am finding fault in one regarding whom I say this.
Do you not see that the sword attacks the enemy by its sharp edge
You are saying that the walking stick is sharper than the sword.
When the young man completed the recitation of these verses and Abu al-Qasim and Rafiuddin were amazed at his eloquence and wanted to ask more about him, he disappeared from their sight and no trace was seen. When Rafiuddin witnessed this strange matter, he left his false religion and adopted the true religion of the Twelver Shi’a.
The author of Riyadh, after quoting this incident from this book, said: Apparently that youth was His Eminence Qa’im (‘aj) and this will be further supported by what we will say in the Ninth Chapter; as for the two mentioned couplets they are present in books of scholars with some changes as follows:
يقولـون لي فضِّل عليـاً عليهــم * فلست أقول التبـر أعلى من الحصــا
إذا أنا فضلـت الامــام عليهــم * أكـن بالــذي فضلتــه متنقصــا
ألم تر أن السيـف يزرى بحــده * مقالة هذا السيف أمضى من العصا
They ask me to accord superiority to the two of them over Ali
I won’t say that declaration of immunity is like the throwing of pebbles.
If I give preference to the Imam over them.
When I say this I am finding fault in one regarding whom I say this.
Do you not see that the sword attacks the enemy by its sharp edge
You are saying that the walking stick is sharper than the sword.
In Riyadh, he said that those two couplets are the part of these lines, that is they are quoted from him and Allah knows best.
Incident Fifty-Nine: Mulla Zayn al-’Abidin Salmasi
Mulla Zainuddin Salmasi (r.a.), a special student of Bahr al-’Uloom Sayyid al-Mahdi Tabataba’i, was a scholar having miracles. It is narrated from his son, an accomplished and righteous scholar, Mirza Muhammad Al-Baqir that Mirza Ali Qazwini, who was a great worshipper and pious man, and who very fond of Ilme Jafr and letters, in whose acquisition he had performed many journeys as well. He was very friendly with my father. Once he came to Samarrah, when we were busy with the renovation of the tombs of Imam Ali an-Naqi (‘a) and Imam Hasan al-’Askari (‘a) he stayed with us. So much so that when we returned to our native place, Kadhmayn. He Also, accompanied us and lived with us as a guest for three years. One day he said to me:
Now, I cannot bear it anymore, my chest is about to burst; that is why I say to you that I have a need with you, and it is that when I was staying in Samarrah, I saw Hazrat Hujjat (‘a) in dream and I inquired that the knowledge to obtain which I have spent my life, please expose it for me. He said: It is with your companion and it was a hint to your respected father. I said that he is secretive from me. He said: You ask him; he will not refuse. After seeing this dream I rose up to go and meet him, but saw that he was himself approaching me. He said: Did you complain about me to Hazrat Hujjat (‘a) and when did you ever ask me about something, which I have and I was miserly in giving it to you. I was greatly ashamed by this and I bowed down my head. Three years have gone by since then, and till date he has not taught me even a letter of that knowledge and neither do I have the audacity to ask him anything and so far I have not revealed this to anyone; so if it is possible, please help me. Mirza Muhammad Al-Baqir says: I was astonished at the extent of his patience and confidence and I came to my father and reported whatever I had heard and also, asked how he had learnt that he had complained to Hazrat Hujjat (‘a) regarding him. He replied: It was the Hazrat, who informed me about it in my dream. But he did not narrate his dream.
Incident Sixty: Quoted By Shaykh Hurre Amili
Muhaddith Jalil, Shaykh Hurre Amili, says in the book of Ithbat al-Hudat bil Nusus wa al- Mozijaat151: A group of our reliable companions informed me that they saw Sahib Al-’Amr (‘aj) in wakefulness and saw from him numerous miracles and he informed them of the hidden matters and prayed for them prayers, which were answered and which saved them from serious dangers.
He said: We were sitting in our village of Mashghra on a day of day festive congregation of students and religious scholars. I said to them: I wish I knew which of us would be alive from this group in the following Eid and who all would be dead.
A man named Shaykh Muhammad, who was our classmate, said: I know that I will be alive the coming Eid, and the next Eid, and so on till twenty-six years and it was apparent that he was serious in this claim.
I asked: Do you have the knowledge of the unseen?
He said: No, but I saw al-Mahdi (‘aj) in sleep, when I was seriously ill and fearing that I would die in that condition while I do not have any notable good in my account to meet the Almighty Allah with it. He said: Do not be afraid, because God will heal you and you will not die from this disease, you will live for twenty-six years. Then he gave me a cup and I drank from it and my sickness was healed, and I know that it was not an act of the Satan.
When I heard this statement from that man, I noted that date and the year was 1049. Later I moved to Mashad Muqaddas in the year 1072. At the end of the year, it occurred to me that a long time has passed. So, I referred to that date and calculated and saw that twenty-six years have passed since then. So, I said to myself: That man must be dead. After a month or two, a letter came from one of my brothers who lived in that area who informed me about the passing away of that man.
Incident Sixty-One: Shaykh Hurre Amili
Shaykh Hurre Amili writes in his Ithbat al-Hudat: ‘At the age of 10, I was afflicted with such an illness that even the doctors treating me were helpless before my condition. At one point in time, my relatives and close companions had gathered around my bed as if they were awaiting my imminent death.
They were sure that I was going to die and were crying out in grief.
That night I was blessed with a visit from the Holy Prophet (S) and the Twelve holy Imams (‘a). They were standing around my bed. I greeted them and shook hands with each one of them. Imam Ja’far as-Sadiq (‘a) and I had a small discussion, which I am unable to recall now, but what I do remember clearly is that the Holy Prophet (S) prayed to Allah in my favour. When I shook hands with Imam az-Zaman (‘a), I told him in tears, “O master, O Sayyid, I am afraid that I will die due to this illness. My desire to seek knowledge will remain unfulfilled.”
Imam Az-Zaman (‘aj) said, “Not to fear; you will not die of this illness. Allah will cure you from it and you will have a long life.” There was a glass of water in his hands, which he gave to me. I drank the water and immediately felt that I was cured. My family members seated there were astonished at this miraculous recovery. After a few days, I told them about the incident, which resulted in my care.152
Incident Sixty-Two: Imam Az-Zaman (‘A) Will Emerge From Kara
Shaykh Abu al-Hasan Sharif Amili (r.a.) has said in the book of Zia al-Alameen, quoted from Hafiz Abu Noaim and Abu al-Alai Hamadani; both narrating through their chains from Ibn Umar that he said: Prophet Muhammad said: al-Mahdi will appear from a the village called Kara and there is a cloud above him, from which a caller will call out: This al-Mahdi is the Caliph of God, thus, you follow him.153
A group of scholars have narrated from Muhammad Ibn Ahmad that he said: My father always used to ask about Kara and I did not know where Kara was. So a trader came to us with a lot of articles and I asked him about that village.
He asked: How do you know about that village?
My father said: I saw it in books of traditions.
That trader said: My father traveled a great deal. Once he loaded his camels and traveled with them and lost his way for some days. He says: My provisions were exhausted and I was about to perish. Then we noticed a dome and a tent of leather. They came out to us and I explained my circumstances to them.
At noon, a young man emerged; he was such that I had not seen anyone as elegant and gracef al-as him such that I was not satiated of seeing him. I prayed the afternoon prayer with him leaving the hands free like people of Iraq; that is he did not link his hands like Ahl al-Sunna people.
When he recited the salutation of the prayer, he invoked blessings on his father and then asked me about my circumstances. I stayed there for a few days, and did not see or hear people like him, and never heard any nonsense from him. Then he sent a person with us to escort us. We traveled till noon and suddenly I reached the place that I wanted.
So my father asked him: Who was that man?
He replied: He is the al-Mahdi, Muhammad Ibn al-Hasan (‘a).
The place where the Imam was located is called as Kara, which is an area of Yemen, on one side it is connected to Abyssinia at a distance of ten days’ journey through a desert, in which there is no water.154
After narrating this incident, the scholar said: There is no contradiction between what is mentioned; that the advent of al-Mahdi (‘aj) from Kara and between what is proved that His Eminence will appear in Mecca at the beginning of his reappearance, because he will appear from a village where he was staying till he reaches Mecca and there he will appear and establish his mission.
The author: This village is Also, mentioned in our reports.
The reliable scholar, Ali Ibn Muhammad Khazzar, narrates in Kifayat al-’Asr:155 through numerous chains of narrators from the Messenger of Allah (S) that he said after counting the number of Imams after him: Then their Imam will disappear from them…till Ali said: O Messenger of Allah (S), what will he do during his occultation?
He said: He will wait till Almighty Allah accords him leave to stage an uprising. Then he will come out from a village known as Kar, wearing my turban and coat of mail. He will be carrying my sword Zulfiqar and a caller will call out: This is al-Mahdi, the caliph of Allah, obey him…and so forth.
Ganji Shafei has Also, quoted this report in his book of Bayan.
Incident Sixty-Three: Muqaddas Ardbeli
After this story, the author has mentioned the story of Amir Ishaq Astarabadi and after a brief mention of the story of the Green Island, says: Reliable statements about sighting of Imam al-Mahdi (‘aj), except for that, which I have mentioned, are many; so much so that in this recent age I heard from trustworthy persons that Maulana Ahmad Ardbeli saw the Imam in the Jama Masjid of Kufa and asked him some religious questions and Maulana Muhammad at-Taqi, father of our Shaykh, saw His Eminence in the Jami’ Masjid Atiq in Isfahan.156
As for the first incident: Sayyid Muhaddith Jazaeri, Sayyid Na’mat Allah, has said in Anwarun an-Nu’mania:
Informed me the most reliable of my teachers in knowledge and acts, whose student Maula Ardbeli (r.a.) was, from the people of Tafrash, whose name was Mir Allam and he was at the pinnacle of excellence and piety.
He has narrated that he had a chamber in a school, which surrounds the dome. Thus, it so happened that when I finished my studies a major part of the night had passed. I came out of there and looked around; that night was extremely dark. I decried a man coming in my direction. I thought that perhaps he is a thief and he has come to steal some of lanterns. So I came down and went near him and he did not see me.
Then he went to the door of the sacred sanctuary and stood there. I saw that the lock opened for him and the door opened. And the second and the third door Also, opened in this sequence and he faced the holy tomb. Then he saluted and response came from the tomb. Then I recognized his voice that he was speaking to Imam (‘a) regarding some academic problems.
Then he came out of the town and set out for Masjid Kufa. I followed him and he did not see me. When he reached the prayer niche, where Amir Al-Mu’minin (‘a) was martyred, I heard that he was speaking to another person regarding some issue.
Then he returned and I returned behind him and he did not see me. When he reached the door of Wilayat, the morning had dawned.
I revealed myself to him and asked: O my Lord, I am following you from the beginning till the end. So please tell me who the first person was with whom you spoke in the tomb; and who was the second person with whom you spoke in Kufa?
He made me promise that I will not reveal his secret till he passes away.
Then he told me: My son, I was having some difficult religious problems; so sometimes I went to the tomb of Amir Al-Mu’minin (‘a) and spoke to him about those matters and received solutions for the same and this night he sent me to our master, Sahib az-Zaman saying: “My son, al-Mahdi (‘aj) is in Masjid Kufa tonight; so approach him and inquire from him about these problems and that person was al-Mahdi (‘aj).157
The author says: The noble scholar, Mirza ‘Abd Allah Isfahani says in Riyaz al-Ulama:158 Sayyid Amir Allam was a well-known scholar, a noble personality and a student of Maula Ahmad Ardbeli. He has authored many books on different branches of knowledge and when they asked him at the time of his passing away that which of his students should they refer to after his passing away; he said: As regards the practical laws, you may refer to Amir Allam, in rational sciences you may refer to Amir Faizullah.
Shaykh Abu Ali has narrated from his teacher, the great Allamah Bahbahani in the margins of his Rijal, that this Mir Allam was the grandfather of Sayyid Mirza, a prominent personality of Najaf al-Ashraf; and he was among the scholars who died of plague, which occurred in Baghdad and the surrounding areas in the year 1186.
Allamah al-Majlisi says in Bihar Al-Anwar159: A group of people have informed me from Sayyid Fadhil Mir Allam that he said: … and so on with some difference in wordings.
In the end, it is mentioned as follows: I continued to follow him. He had reached Masjid Hannana when I got a fit of cough, which I could not control.
As soon as heard the sound he recognized me and asked:
“Are you not Allam?”
“Yes,” I replied.
“What are you doing here?” He asked.
“I am following you since you entered the holy shrine. And I adjure you in the name of Amir Al-Mu’minin (‘a) to explain to me all that happened last night.”
He said: “I will tell you on the condition that as long as I am alive, you will not divulge it to anyone.”
When he made me swear to it, he said: “Listen, I was perplexed by some problems and when I could not find any solution, I entered the shrine of Amir Al-Mu’minin (‘a) who solves all the problems. The door was locked, but it opened as soon I reached it as you might have noticed. I entered the shrine and prayed to the Almighty Allah that if my master solves my problem, I would be satisfied.
Suddenly a voice came out from the shrine: Go to Kufa Masjid and seek the solution of your problems from the Imam of your time. Thus, I went to Masjid Kufa and found the Imam there. I had my problems solved through him and now I am going back home.”
Incident Sixty-Four: Mutawakkil Ibn Umair
It is the anecdote of the pious scholar Akhund Mulla Muhammad at-Taqi al-Majlisi, which was hinted at in the words of Shaykh Allamah Abu al-Hasan Sharif and he did not mention its details and it is apparent that his implication was the anecdote, which that late scholar has mentioned in the fourth volume of the exegesis of Man La Yandhuruhu Al-Faqih under the account of Mutawakkil Ibn Umair, the narrator of As-Sahifah al-Kamilah As-Sajjadiyah and it is that he said:
In my early adulthood, I was seeking the pleasure of God and had no peace till I did not mention him until I saw the Imam standing in Masjid Ateeq in Isfahan near the door of Tanabi, who is my teacher at present.
I saluted His Eminence and intended to kiss his blessed feet. He did not allow me to do this. He caught hold of me; so, I kissed his blessed hand and asked from him about some difficult problems, one of them being that I was having satanic doubts in my prayers and that I was busy in lapsed prayer and had not the honour of praying the Shab (Night) Prayer and I asked about its rule from my teacher, Shaykh Bahauddin.
He said: Recite one set of midday (Zuhr), evening (Maghrib) and late evening (Isha) prayer with the intention of Namaz Shab (Night). I did the same.
So I asked the Hujjat if I could pray Namaz Shab (Night).
He replied: Pray the Namaz Shab (Night) in place of that supposed Prayer, which you pray and other problems like this, which I don’t remember now.
Then I said: O my Lord! It is not possible for me to reach to your service all the time; so grant a book to me; that I may always act on it.
He said: I have given such a book to Maulana Muhammad Taj and I recognized him in his dream.
Then he said: Go and get the book from him.
So I went out to the Masjid, which was in the front of His
Eminence in the direction of Dar Batiq, a locality of Isfahan.
When I met that man, he asked: Has the Master of Age sent you to me?
I said: Yes.
Then he brought out an old book. When I opened it I saw that it was a prayer book. I kissed it and placed it on his eyes. Then I turned to Imam (‘a) when I awoke. That book was not there with me. I started crying and moaning for the loss of the book till dawn break.
When I concluded the prayer and the post prayer litanies it occurred to me that Maulana Muhammad is the same Shaykh Bahai and the Imam named him Taj due to his fame among scholars. So I went to his teacher, who was in the vicinity of the mosque. I saw that he was engrossed in comparing As-Sahifah al-Kamilah and his reader was Amir Zulfiqar Golpayegani.
So I sat there for hours till he finished that work and it appeared that the discussion was regarding the chain of narrators of Sahifah, but due to the sorrow, which had overtaken me, I did not understand their statements and I continued to weep. After that I went to the teacher and narrated my dream to him and wept.
The teacher said: Glad tidings to you for divine sciences and certainty of cognition and all that which you wanted.
Most of my conversations with the Shaykh was regarding gnosticism and he was inclined to it. But my heart was not satisfied and I went out weeping and contemplation till it occurred to me that I should go in the direction in which I had gone in the dream.
When I reached the Dar Batiq locality, I saw a noble man named Agha Hasan Salih, nicknamed Taj. So I went to him and saluted him.
He said: O so and so, the books of Waqifiyya are with me as every student, who takes it does not act on the conditions of Waqaf, and you act upon it. Come and see these books and you can take whatever you like.
So I went with him to his library. The book he gave me first of all was the book I had seen in dream.
I started weeping and wailing and said: This suffices me and I don’t remember whether I mentioned my dream to him.
I came to the teacher and started comparing it with the version that the grandfather of his father had written with the copy that the martyr (r.a.) had written on the version of the Amidur Ruasa and Ibn Sukoon and had compared it with the copy of Ibn Idris, without intermediaries or one intermediary version and the version that Imam Az-Zaman (‘aj) had given to me. It was written in the script of the Martyr and was very much in agreement with that version. Even in the versions, in which marginal notes were written. After I finished comparing, people started comparing with my version and through the blessings of Hujjat (‘a) As-Sahifah al-Kamilah became popular like the brilliant sun in Isfahan region, because many versions of the Sahifah are extant and most of the supplications are answered. And this is a miracle of Hazrat Sahib az-Zaman (‘a) and that which the Almighty Allah bestowed to me due to the Sahifah; whose importance I cannot calculate.160
Excellence Of As-Sahifah al-Kamilah
The author says: Allamah al-Majlisi (r.a.) in Bihar Al-Anwar has mentioned in brief from his father regarding As-Sahifah al-Kamilah that he said: I narrate As-Sahifah al-Kamilah, which is entitled Zabur of Aali Muhammad (‘a), Injeel Ahl Al-Bayt (‘a) and Du’a Kamil through many chains of narrators and through many channels.
One of them being a presentation from our master, the Master of the Age and the Caliph of the Beneficent Lord in a lengthy dream…and so on.161
Regarding The Different Versions Of The Sahifah
We should know that the versions of As-Sahifah al-Kamilah are having many differences according to the sequence, quantum and words. Three versions are most popular; one of them being of moderate fame, which ends with the copy of al-Majlisi the first and Shaykh Bahai, which tallies with the copy of Shamsuddin Muhammad Ibn Ali Jubay, grandfather of Shaykh Bahai, the owner of miracles according to the sequence mentioned before and it will be mentioned in the coming anecdote.
Second is the version of Abu al-Hasan Muhammad Ibn Ahmad Ibn Ali Ibn Hasan Ibn Shazan, known as Ibn Shazan, contemporary of Shaykh Mufid, author of Aizah Dafaynun Nawasib, which consists of a hundred eulogies and it is famous as Miyat Manqaba.
The third edition being of Abu Ali Hasan Ibn Abi al-Hasan Muhammad Ibn Ismail Ibn Muhammad Ibn Ashnas Bazzaz, author of Amal Zilhajj, contemporary and teacher of Shaykh At-Tusi.
There are other versions as well in addition to these three according to different chains of authorities, which Fadhil Mirza ‘Abd Allah Isfahani has hinted at in the beginning of the third Sahifah; it is in accordance to the popular version, but the 21st supplication is missing from the original, which is present in all the versions and it is recorded in the Third Sahifah; anyone, who likes may refer to it.
Incident Sixty-Five: Report Of Imam Hasan al-’Askari (‘A)
This humble author is having two copies of the fine collection; each of being in the hand of the great scholar Shamsuddin Muhammad Ibn Ali Ibn Hasan Jubai, grandfather of Shaykh Bahai, al-Majlisi I and II, Sayyid Na’mat Allah Jazaeri. Shaykh Bahai and others have mostly mentioned about him that he was the owner of great accomplishments and ranks and both the versions are in the script of the First Martyr and it consists of various problems in traditions etc. Also, containing different tracts on numerous beneficial anecdotes.
One of them is having the script of Shaykh Bahai in some places. Under the forty-ninth anecdote, I have narrated the incident of the engraved pearl and in the second one, he has narrated an anecdote as follows:
Taj al-Din Muhammad Maya Hasani told me: My father, Qasim Ibn Husayn Ibn Maya Hasani said that Muammar Ibn Ghauth Sambasi entered Hilla twice: one of them being ancient, which is not recorded and another one two years before the conquest of Baghdad.
At that time, I was aged eight years and Faqih Mufiduddin Ibn Jaham and people doubted him and Tajuddin Ibn Maya, my uncle visited him, and I was with him as a young boy of eight years and I saw him as a tall old man and he had applied Kohl. He was like a structure of bones and skin and had nothing else. He was astride a thoroughbred horse and he remained in Hilla for some days and narrated that he was an employee of Imam Abi Muhammad al-Hasan Ibn Ali al-’Askari, and had witnessed the birth of Imam Qa’im (‘aj).
My father said: I heard from Shaykh Mufiduddin Ibn Jaham after leaving Hilla about a secret, which I cannot reveal. He informed the Shaykh regarding the downfall of Bani Abbas. After two years or near to it, Baghdad was captured and Motasim was killed and kingdom of Bani Abbas was finished. Thus, glory be to the one for whom is permanence and everlasting life.
Muhammad Ibn Ali Jubai wrote this in the script of Sayyid Taj al-Din on Tuesday, Sha’ban of the year 859 and before this incident two more reports are mentioned from this Muammar in the script of al-Sayyid Taj.
First report: Through the chains of Muammar Ibn Ghous Sambasi from Abu al-Hasan Dayi Ibn Naufali Salami that he said:
I heard the Prophet Muhammad say: Verily, God created the creatures through His mercy and they are those who fulfil the needs of people. So anyone of you who can afford to be with them, should be with them.
Second report: Through the same chains of narrators, he has narrated from Muammar Ibn Ghaus Anbasi from Imam Hasan Ibn Ali al-’Askari (‘a) that His Eminence said: Make your expectations good even though it may be regarding a stone as the Almighty Allah casts its evil in that; thus, you must base your character on that.
I said: May Allah help you, with a stone even?
He said: Did you not see the Black Stone?162
Shaykh Ibn Abi Jamhur Ahsani has mentioned these reports at the beginning of the book of Awali al-Layali163, from the teachers of jurisprudents, from Shaykh Mufiduddin Ibn Jaham from this same Muammar…and so on.
The writer says: In the reports of long-lived persons, whose names will be mentioned in brief after this, more correct than that has not come to my notice, that what a great excellence the grandfather of Shaykh Bahai possessed.
However, Sayyid Taj al-Din, was a prominent scholar and he was in fact a well-known judge, Taj al-Din Abu ‘Abd Allah Muhammad Ibn Qasim alias Sayyid Nasaba, whose excellence and permission is mentioned in all books of scholars and the first martyr had permission from him for himself and his two sons:
Muhammad and Ali; and for his daughter, Sitt al-Mashayakh, which is included in that collection the martyr has quoted elegant words regarding exhortation from Sayyid Tajuddin.
As for his father: He was Jalaluddin, Abu Ja’far Qasim Ibn Hasan Ibn Muhammad Ibn Hasan Ibn Maya Ibn Abu Mansoor Hibatullah Ibn Haamid Ibn Ahmad Ibn Ayyub Hilli Lughwi, the famous litterateur and a student of Shaykh Ali Ibn Muhammad Ibn Muhammad Ibn Ali Ibn Muhammad Ibn Muhammad Ibn Sukoon alias Ibn Sukoon and the Sayyid is the contemporary of the Allamah and the narrator of the holy Sahifah from Amdu Roasa and Ibn Sukoon and these two are from Sayyid Bahaush Sharaf, who is mentioned in the beginning of the Sahifah; as will become evident in its place.
As for Ibn Jaham, he is the well-known jurisprudent Mufiduddin Muhammad Ibn Jaham and when Khwaja Naseeruddin came to the class the Muhaqqiq asked him about his students that which of them is most learned in principles of roots of religion and knowledge of principles of jurisprudence.
Muhaqqiq hinted to his father, Allamah Sadiduddin Yusuf Ibn Mutahhar and said regarding this jurisprudence: These two are most learned in theology, principles of jurisprudence and also, decisive proofs on the authenticity with regard to the report of the Muhaqqiq and those two reports from Shaykh Al-Mufid and his student from this Moammar; which if it had not been decisive he would never have quoted the report during his tenure through one reference from Imam Hasan al-’Askari who preceded him by more than four hundred years. Till date we have not found any point about him that what was the cause of his long lifespan and where he is located and Sayyid Na’mat Allah Jazairi’s gloss on Awali al-Layali is Also, not present that it can be referred to for some points.
Incident Sixty-Six: Mirza Muhammad Astarabadi
Allamah al-Majlisi has, in Bihar Al-Anwar164, said: A group of scholars informed me from Mirza Muhammad Astarabadi that he said: One night I was performing the Tawaf of the Ka’aba when all of a sudden, a handsome young man approached and began to perform the Tawaf. When he came near me, he gave me a bouquet of red roses although it was not a season of roses. I smelt it in joy and asked: “Where did you get it from, my master?” He replied: “From Kharabat. 165”166
Miracle Of Shaykh Muhammad, Author Of Ma’alim
We should know that the veracious chief, Mirza Muhammad Astarabadi, who was mentioned previously, author of famous books of narrators of traditions and practical laws, was a resident of holy Mecca and the teacher of this Shaykh Muhammad and his name is mentioned many times with great respect in the gloss on Istibsar and both of them command great respect and possess a lofty status and it is possible that this occurred with both of them or the narrator has made a mistake due to the similarity of names, towns and condition, even though the second is nearer to possibility and in the back of the copy of Istibsar, which is in possession of this humble writer and was his personal copy, it is having writings of the late author on many places as well as his son.
Shaykh Ali has written as follows: The writer of this book passed away and he was Shaykh Saeed Hamid, a scholar from whose knowledge we have benefited to a great extent; he is Shaykh Muhammad Ibn Shaheed Saani, who passed away on the eve of Monday, the tenth of the Zilqad of the year 1030 A.H.
Indeed, I heard from him (q.s.) verbally, a few days before his passing away and he said to me that he was really going to pass away from the world during these days, and that perhaps the Almighty Allah will help me in that and such was heard by others than me and this was in holy Mecca and we buried him at Moalla near the tomb of Lady Khadija (‘a).
On that date, Husayn Ibn Hasan Amili Mashari has copied the same text in Adh-Dhurr al-Manthurfrom the mentioned copy of Shaykh Ali and Shaykh Hurre Amili has in ‘Amal al-’Amal, mentioned many praises of this Shaykh Husayn and he studied with Shaykh Bahai as well.167
Incident Sixty-Seven: The Second Martyr
Most veracious Shaykh, Muhammad Ibn Ali Ibn Hasan Awadi, student of Shahid Saani, in the treatise of Baghiyat al-Mureed, in the account of the Shahid, has said under the explanation of his journey from Damascus to Egypt and the miracles which occurred.
One of them being a miracle, which occurred on that night of Wednesday, 10th Rabi al-Awwal, year 96 A.H. that he went to the Ramla stage, to the Masjid, famous as Jami’ Abeez for the Ziyarah of the prophets who are buried in the cave there. He saw that it was locked and there was no one at the door of the Masjid.
He placed his hand on the lock and pulled it; the door opened. He went down into the cave and started prayer and supplication and they were granted acceptance by the Almighty Allah to the limit that he was oblivious of the departure of the caravan from there. He sat there for a long time and then went to look for his caravan and found that it had departed and there was no one available from the group.
He was shocked and eager to join them; so, he began to walk, taking with him his belongings till he was exhausted and did not reach them and did not even see them from far.
In that dire condition he saw a man heading in his direction and he eventually joined him. He was astride a mule. When he reached him, he said: Come abroad behind me. And he took him on the mule behind him and moved out as a flash of lightning.
Not much time passed, but that he joined the caravan. He alighted and he said to him: Go, join your companions. He joined his caravan.
Shahid said: I searched for him, but could not locate him and I had never seen him before.168
Incident Sixty-Eight: Quoted From Sayyid Ali Khan Musawi
The venerable Sayyid Ali Khan, son of the veracious Khalaf Ibn Sayyid Abd al-Muttalib Musavi Mashashi Hawezi, says in the book of Khair al-Maqal under the narratives of those who saw the Imam (‘a) in occultation. Among those anecdotes is one, which a man of faith told him from someone he trusted that he performed Hajj with a group from Ahsa in a little caravan. When they returned, there was a man with him who sometimes walked and sometimes rode.
It so happened that on one stage, the halt was longer than usual and no mount was available for that man. So they alighted to sleep and to take a brief rest. After that they moved on from there.
Due to fatigue that man did not wake up. Those people Also, did not wake him up till the heat of the sun awakened him. When he awoke, he did not see anyone there.
He started walking and was certain of his death. So, he implored His Eminence, al-Mahdi (‘aj).
He was in this condition when he saw a man riding a she-camel dressed like a nomad ‘Arab. He said: O so and so, have you been left behind your caravan?
I: Yes!
He said: Would you like me to join you to your comrades?
Said I: By God, that is my wish and nothing else.
He said: Come near me and he lowered his camel, make me mount behind him and set out from there.
We hardly moved for a few steps that we reached there.
When we were near, he said: These are your comrades. Then he left me and went away.169
Incident Sixty-Nine: Shaykh Qasim
It is Also, mentioned in that book: A believer from our native place, named Shaykh Muhammad Qasim, who had performed many Hajj pilgrimages, narrated that once during the journey to Hajj after being extremely exhausted I went to sleep under a tree and continued to sleep till the pilgrims moved on leaving me alone there. When I awoke, I realized that they have gone very far away. I did not know the route. At last, I turned in one direction and beseeched the Sahib Al-’Amr as follows: O Aba Salih, O Aba Salih as Ibn Tawus has mentioned the method of beseeching the Imam when one has lost the way in the book of Aman. So, I was beseeching in that manner when suddenly I saw a gentleman approach dressed in ‘Arab garments and astride a she-camel. He said: You have separated from the Hajis, come, mount behind me so that I may convey you to them. So, I mounted behind and caught up with the caravan shortly. He made me dismount near it and said: Go on. I said that I was feeling very thirsty. He gave me his water skin and I drank from it. By God, it was strange sweet and delicious water. When I joined the caravan, I looked around but after that I could not see him and I had neither seen him among the Hajj pilgrims before nor did I see him after that.
Incident Seventy: Sayyid Ahmad Rashti Musawi
Sayyid Ahmad Ibn Hashim Ibn Sayyid Musawi Rashti, a businessman from Rasht in Iran seventeen years ago went for the Ziyarah of Najaf al-Ashraf and along with Shaykh Ali Rashti, who will be mentioned in the later anecdotes, if Allah wills, came to the house of this humble author and when they arose, he pointed to the Shaykh and said: He is having a strange story. It was not the occasion to mention it at this time.
After some days the meeting took place: The Sayyid narrated his circumstances in some statements. I regretted not having heard from him directly, even though the position of Shaykh (r.a.) was more exalted that any of his statements may be doubted. From that year till some months ago the matter was in my mind till in the month of Jamadi al-Aakhir I returned to Najaf al-Ashraf this year and met the veracious Sayyid in Kadhmayn, who had returned from Samarrah and was planning to travel to Iran.
Thus, the summary of what I heard from him is as follows:
I decided to perform Hajj in the year 1280 A.H. With this intention I traveled from Rasht to Tabriz. At Tabriz, I stayed at the house of Hajj Safar Ali, who was himself a famous businessman of Tabriz. There I was very worried and anxious because at that time there was no caravan to Mecca for Hajj. I did not know what to do. I became ready to depart from Tabriz for Tarabuzan with Hajj Jabbar Jaludaar Isfahani. We agreed on the fare for journey and departed from Tabriz. At the house of Hajj Safar Ali, there were three other persons, whose names were Mulla Al-Baqir Tabrizi, Hajj Sayyid Husayn Tabrizi and Hajj Ali. They too joined me in this journey. We departed together, crossed the country of Rum towards Tarabuzan.
During the journey, Hajj Jabbar came to me and said, “The road we are about to cross is a dangerous one. It is better if we cross it quickly so that we can join the caravan ahead.” So, we began to travel faster to catch up with the caravan ahead. We had hardly traveled some distance that it began snowing heavily. It was dark and visibility was poor. My companions covered their heads and continued to move quickly. I tried my best to keep up with them, but in this weather, it was difficult for me and soon they had gone ahead leaving me alone.
I got down from my horse and sat on one side of the road in a state of helplessness and dejection. I was carrying only about 600 Tumans, which I had kept with me for the journey. Finally, I decided to spend the night there and continue the journey in the morning.
As we had not traveled very far from the city, there was a possibility for me to turn back and select a few strong men with me as my companions and renew my effort to catch up with the caravan. I was deliberating over this option, when suddenly I saw a garden on the opposite side of the road and its gardener. It seemed that there was a shovel in his hand with which he was clearing the snow from the branches of the trees in the garden.
He came closer to me and stood at a distance and asked me in Persian, “Who are you?” I told him that my companions had gone ahead and that I was new in this area and did not know the way. He said to me, “Pray the Nafila (recommended) prayers so that you may find the road.” I readied myself for prayers and recited the night prayers (Namaz Shab (Night)).
After I completed my prayers, he came to me again and said, “You are still here? Why haven’t you left?” I said, “By Allah, I swear that I don’t know the way.” He said, “Recite Ziyarah Jamia. I did not know Ziyarah Jamia by heart and even at that time I knew that I would not be able to complete it. Yet I began reciting it and soon found that I had recited it completely, without any mistake.
As I completed the Ziyarah, the gardener came to me again and asked, “You are still here? Why are you sitting here?” I began crying uncontrollably and said, “Yes, I am still here. I don’t know the way or else I would have left.” He said, “Recite Ziyarah Ashura.” I got up and began reciting it. I did not know Ziyarah Ashura by heart and even at that time I knew that I would not be able to complete it. Yet I began reciting it and soon found that I had recited it completely with the 100 salaams and 100 curses without any mistake. I even recited Du’a Alqamah, which is recited after Ziyarah Ashura.
After I completed the recitation, he came to me again and asked, “You are still here? Why haven’t you left yet?” I said, “I will be here at least till morning.” He said, “Wait, I will convey you to your destination.” He mounted a donkey, hauled the shovel on this shoulder and asked me to mount too. I complied with his request. At this time, I tugged at the reins of my horse, but he did not move. The gardener said, “Give me the reins.” I gave them to him. He shifted the shovel to his left shoulder and began to move. Surprisingly, the horse began to move along with him.
While moving, he placed his hand on my thigh and said, “Why don’t you pray Shab (Night) Prayer?” Then he repeated thrice, “Nafila, Nafila, Nafila” Then he said, “Why don’t you recite Ziyarah Ashura Then he repeated thrice for emphasis, “Ashura, Ashura, Ashura!” Then he said, “Why don’t you recite Ziyarah Jamia?” Then he repeated thrice for emphasis, “Jamia, Jamia, Jamia!” In this way, he reminded me about these three actions.
Suddenly he turned to me and said, “Look there are your friends.” I saw my companions at a distance. They had stopped at the river and were performing Wudhu for the Morning Prayer. I alighted and moved towards my horse to reach them. I had hardly reached my horse that I saw the gardener. He had got down from the donkey and was waiting to help me mount my horse. He turned the horse in the direction of my friends.
At this point a few thoughts began racing through my mind. Who was this person?
Firstly, he spoke to me in Persian, in an area where this language was not spoken. The people in the area were Turkish and they followed the Christian religion, and there was no other person in this area.
Secondly, he had asked me to recite Nafila, Ziyarah Jamia and Ziyarah Ashura. Thirdly, despite the fact that I had waited for so long at that place, he was able to convey me to my companions in a very short time! However, when I turned to address him, I could not see anyone. In fact, there was no sign at all of any person having been there. So I joined my companions.
Shab (Night) Prayer
The author says: Excellence and benefits of Shab (Night) Prayer are beyond the limits of description for one unaware of the intricacies and secrets of Qur’an and Sunnah; however, there is emphasis three times in some reports.
Shaykh Kulaini170, as-Saduq171 and Shaykh Barqi172 have narrated from Imam Ja’far as-Sadiq (‘a) that the Messenger of Allah (S) made a bequest to Amir Al-Mu’minin (‘a) and ordered him to learn it by heart and prayed that Allah will help him.
One of his statements is: Praying the Shab (Night) prayer is obligatory for you. Praying the Shab (Night) prayer is obligatory for you. Praying the Shab (Night) prayer is obligatory for you.
Also, in the book of Fiqhat ar-Ridha’ (‘a)173, something close is mentioned.
Excellence Of Ziyarah Jamia
Ziyarah Jamia, according to the statement of some scholars, is one of the most excellent and perfect Ziyarahs.
In Mazar Bihar, Allamah al-Majlisi, after a brief exegesis of some statements of that Ziyarah, says: We have explained this Ziyarah in more detail, although we have not fulfilled its right, fearing the prolongation of the matter as this Ziyarah is the most authentic of the Ziyarahs and it is the most eloquent Ziyarah and commands great excellence.174
And it is mentioned in Sharh Man La Yandhuruhu Al-Faqih: This Ziyarah is the most excellent and complete Ziyarah and as long as I was in the holy places, I did not perform the Ziyarah of the Holy Imams (‘a) except through this Ziyarah.175
But it should be mentioned that there are three version of this Ziyarah.
First: The same well-known version, narrated in Faqih and in Tahdhib of Shaykh At-Tusi narrated from Imam Hadi (‘a).
Second, is the version, which Shaykh Kafami has narrated in the book of Balad al-Amin from the same Imam and in every part, there are some portions, which are not present in the well-known Ziyarah and is around twenty percent longer than the first, which al-Majlisi has not mentioned in Bihar Al-Anwar.
Third: There is a version mentioned in Bihar Al-Anwar quoting from some ancient books, without any authority of an Infallible (‘a). It is very lengthy; on the contrary, it is nearly twice the original Ziyarah. It is considered to be the third Ziyarah Jamia.
Excellence Of Ziyarah Ashura
One of the unparalleled merits and points of honour of Ziyarah Ashura is that its form is not similar to the other ordinary forms of Ziyarahs, which are composed and dictated by the Holy Infallibles (‘a) apparently, although nothing is issued from the immaculate hearts of these Holy Infallibles (‘a), except statements proving that they have received these words from the Most High Origin.
The Ziyarah of Ashura, however, is similar to the words of the Almighty Allah that He revealed to Jibra’il (‘a). This fact can be noticed in the words of the Ziyarah, including the statements of invoking curses (on the enemies), the statements of invoking blessings (on the Imam and his companions), and the supplicatory statements.
Hence, Jibra’il (‘a) conveyed these words to the seal of the prophets. As maintained by tangible experiences, this form of Ziyarah is unique in achieving the requests, gaining the needs, and warding off the enemies if a visitor recites it continuously for forty days or even less. However, the most astonishing effect of preserving this form of Ziyarah can be seen in the following story, mentioned in Darus Salaam. However, I will mention it in brief:
Hasan Yazdi, the trustworthy, righteous and pious Hajj and Mawla, who lived in the vicinity of the holy shrine in al-Ghari (i.e. Najaf) and who was of those who acted faithfully as regards neighboring this holy place and practiced acts of worship painstakingly, has reported the following incident from Muhammad Ali Yazdi the trustworthy and honest Hajj:
There was a righteous and virtuous man in Yazd, who used to preoccupy himself (with acts of worship) and make preparations for his next life in his grave. He used to spend nights in a graveyard in the outskirts of the city of Yazd, known as Mazar, in which a group of righteous people were buried. He had a neighbor, who grew up with him since infanthood and both joined the same school and studied under the same teacher.
Nevertheless, this neighbor became a tither (i.e. he seizes tenth of the people’s gains by means of power and injustice). He did not quit this process until he died. He was then buried in that graveyard in a grave near the place where the righteous neighbor saw him in sleep in a good-looking costume as if he was enjoying the brightness of bliss. The man approached the dead man and asked him, “I know very well your origin and your end, and your appearance and your hidden manners. You were not of those who are expected to have righteous inner self and your deeds would bring you nothing, but torment and chastisement. How could you attain this status?”
The dead man replied, “What you have just said is true. I had been placed in the most terrible torture since my death up to yesterday when the wife of Ashraf, the blacksmith died and was buried in this place.” The dead pointed to a definite side, which was about one hundred yards away from his burial place. He then went on, “At the night of her burial, Abu ‘Abd Allah [Imam Husayn (‘a)] visited her three times. On the third time, he ordered torture to be stopped from all the dead inhabitants of this graveyard. Since then, I was turned into bliss, luxury and comfort.
When the righteous man woke up, he was deeply perplexed. He therefore went to the market of the blacksmiths to ask about the man whose wife had recently died, because he had no familiarity with that man. When he found the blacksmith, he asked him, “Did you have a wife?” The blacksmith answered, “Yes, I had. She died recently and she was buried in such and such place.” The man mentioned the very place to which the dead tither pointed in the dream of the righteous man. “Had she ever visited the tomb of Abu ‘Abd Allah?” the righteous man asked. “No, she did not,” answered the widower. “Was she usually holding mourning ceremonies for Imam Husayn (‘a)?” asked the righteous man. “No, she was not,” answered her widower, who added, “What for are you putting such questions?” Here, the righteous man narrated the whole story of his dream. The widower then said, “Yes, she used to recite the Ziyarah of Ashura very frequently.”
We should know that Sayyid Ahmad, the protagonist of this story was a very pious and religious man well-known for his abstemiousness and worship among the people of his place and others as well and miscellaneous benefits of every Ziyarah are narrated from him, but this is not the place to mention them.
Incident Seventy-One: Shaykh Ali Rashti
Shaykh Ali Rashti was a great intellectual and honourable scholar, possessing all the goodly attributes and the best of excellences. He was a righteous scholar, a pious man and a deeply religious person. He was among the students of the true Sayyid, the great teacher, Mirza Buzurg Shirazi. Since the people of the Fars province had continuously complained that they did not have any scholar or spiritual personality among them, Mirza Shirazi sent him towards them. He lived with them with perfect honour till he passed away. I was in his company during journey as well as at home. I have seen very few people, who could equal him in morals, manners and excellence of character.
He relates: “In one of the journeys, I was returning to Najaf al-Ashraf from the Ziyarah of His Eminence, Abi ‘Abd Allah (‘a) through the route of River Euphrates. I had boarded a small boat that ran between Karbala’ and Tuwairij. At Tuwairij, the route diverged to Hilla and Najaf. The passengers, all of whom were people of Hilla were busy in games, joking and shameful behavior, except for one person, who though Also, belonged to their group, but they occasionally ridiculed his religion and criticized him. I was very astonished at this till we reached a place, where the water was too shallow and the boatman was compelled to disembark us. As we walked along the banks, by chance I happened to be walking with the same person. I asked him why he remained aloof from his fellow travelers and what was the reason they criticized his religion? He said that they were from Ahl al-Sunna and relatives of his. “My father was Also, from them, but my mother was from the people of faith (Shi’a). I was Also, initially in their faith, but through the favour of Hazrat Hujjat (‘aj) became a Shi’a.”
I asked him the motive of converting to Shi’ism and how that had occurred. He said:
“My name is Yaqut and my profession is selling oil besides the Hilla Bridge. One year I went out of Hilla to purchase oil from the dwellers of the desert (Bedouins) in the surrounding areas. I traveled some distance and purchased the oil and on the return journey got the company of some people of Hilla. We halted at one place at night and I went to sleep. But when I awoke in the morning, I saw that they had all gone away leaving me alone without any water or rations in a desert infested with wild animals. The nearest habitation was at least a few farsakhs (one farsakh = 6.24 kms). I got up and began my lonely journey, but after sometime, I lost the way and was completely confused. In addition to this, I was extremely thirsty and the fear of wild beasts overwhelmed me. I remained there and, in that condition, prayed to the caliphs and Mashayakhs, imploring them to help me and through their intercession begged Allah to save me. But there was no response. Then I remembered my mother saying that we have a living Imam, whose agnomen is Aba Salih; who responds to the call of those who have lost their way and who helps those are oppressed and weak. I made a vow to Allah that if He saved me I shall adopt the faith of my mother. Then I called out to him and sought his refuge. I saw a man in a green turban like grass by the riverside, and he began to walk with me. He ordered me to adopt the religion of my mother and then he said the words (that the writer of the book forgot). And he said: Very soon, you will reach a habitation, where all the inhabitants are Shias. I said: My master, will you not come to that place with me? He said: No, as a thousand people around the country are calling me for help, I want to go and help them. After that he disappeared. After traveling for some time, I reached that village.
Such was a distance to that place that my previous fellow travelers reached that station only the next day. I returned to Hilla from there and went to meet the chief jurisprudent, Sayyid al-Mahdi Qazwini (May Allah illuminate his resting place). I narrated my story to him, learnt the rules and regulations of religion from him and asked what I should do in order to see His Eminence again. He said: Go for the Ziyarah of Imam Husayn (‘a) for forty Friday eves. I began to go for the Ziyarah of the Chief of the martyrs every Friday eve. When only one Friday eve remained from forty. I set out from Hilla on Thursday for Karbala’, but when I reached the city gates, I saw that the tyrannical officials were asking for permit, and they were very strict about it. Neither did I have the permit nor the money to purchase one. A few times I tried to smuggle myself by mingling in a group of people, but I did not succeed.
At that time, I saw His Eminence, the Master of the Affair (‘aj). He entered wearing a dress of Iranian students and a white turban. Outside the city, I sought his refuge and pleaded for his help. He came out and took me with himself into the city. But I did not see him again and remained regretful and sad at his separation.”176
Incident Seventy-Two: Mulla Zayn al-’Abidin Salmasi
Informed me Mirza Ismail Salmasi, who for years was the Imam of congregation in the Kadhmayn shrine in Iraq that: Informed me my father, who was an erudite scholar and owner of great ranks with God, the Akhund Mulla Zainuddin Salmasi, who was among the close associates of Allamah Tabataba’i Bahr al-Ulum. He was the custodian of the construction of Samarrah Castle along with Mirza Muhammad Al-Baqir, who was elder to me. Since this incident was heard fifty years ago, I was unsure and he has Also, narrated from his grandfather that he said:
Among the clear miracles of the Holy Imams (‘a) at Samarrah is that at the end of the twelfth month or at the beginning of the thirteenth month, a man from Iran came for the Ziyarah of al-’Askariain in summer, when the climate was extremely hot and he intended to perform the Ziyarah when the key holder was in the patio, in the middle of the day and the gates of the sanctuary were closed and he was sleeping near a window, which was at the west and which opened into the courtyard.
When he heard the footsteps of pilgrims, he opened the door and asked the person to perform the Ziyarah. The pilgrim said to him: Take this gold coin, and leave me alone so that I may recite Ziyarah with attention and presence of mind.
The sentry refused, saying: I will not break the rule.
So, he gave him the second and third Ashrafi. He refused again and when he saw more Ashrafis his refusal increased.
After that the pilgrim turned to the shrine and said with a broken heart: My parents be sacrificed on you! I intended to perform your Ziyarah with humility, but he has restrained me severely from it.
The sentry expelled him and closed the door thinking that he will return and give him whatever he can. He turned to the eastern side of the patio and then returned to the western side.
When he reached the first pillar, where he should have turned for the window, he saw three persons coming towards him and all of them were in a single file. One of them being a little ahead of the others and then another and so on and he was carrying a spear with a sharp point. When the sentry saw them, he was shocked.
The person holding the spear turned to him while he was full of rage. His eyes had become red due to the fury and he moved his spear threatening him and said: O accursed one, son of the accursed one. It is as if this man has come to your house or for your Ziyarah that you stopped him?
At that time the eldest of them turned to him and gestured and restrained him saying: He is your neighbor; you should welcome your neighbor.
The one with the spear restrained from it and the third one became furious and shaking the spear repeated the statement of the first one.
The eldest of them gestured restraining him and for the third time became enraged and shook the spear. And that person did not turn at all and he swooned and fell down and did not regain consciousness except on the second or third day in his house.
In the evening his relatives arrived entering from the back porch door, which they opened and saw him lying unconscious. He was taken to his home. After two days he regained sense. His relatives cried for him.
He narrated to them what had passed between him and the pilgrim and those three persons, and he cried: Take me to water as I am burning and dying.
They started pouring water on him and he implored them until they opened his side.
They saw a dark spot the size of a dirham and he was saying: The one with spear hit me.
They carried him and took him to Baghdad and showed him to physicians. All failed to cure him.
Then they took him to Basra, since there was a famous European doctor there. When they showed him to the doctor and he checked his pulse, he was amazed, because he saw nothing to explain the swelling and black patch.
He said: I think that’s he had trespassed on the sanctity of some saint that God Almighty has punished him with this.
When they despaired of his cure, they took him back to Baghdad. He died in Baghdad or on the way back. His name was Hasan.177
Incident Seventy-Three: Bahr al-’Uloom In Masjid as-Sahla
Aga Ali Ridha’, son of Hajj Mulla Muhammad Naini, nephew of Hajj Muhammad Ibrahim Kalbasi, said:
Informed me Akhund Mulla Zayn al-’Abidin, that:
One day I was in the class of Ayatullah Allamah Tabataba’i Bahr al-’Uloom in Najaf al-Ashraf, when Mirza Abu al-Qasim al-Qummi came to visit him, author of Qawaneen in the year he had returned from Iran intending to perform the Ziyarah of the Imams of Iraq and for pilgrimage of holy Ka’aba.
So, those who were present in the gathering went away from there leaving only three of us. All of us were very senior students and we continued to sit there.
This scholar said to the Sayyid: You have attained a lofty spiritual position and proximity of the divine.
So, give me something from those unlimited blessings.
The Sayyid said without hesitation: Last night or two nights ago (and doubt is from the narrator) I had gone to Kufa Mosque for the supererogatory night prayer. At dawn I used to move to Najaf al-Ashraf this was my practice for many years.
When I came out of the Masjid, I felt the desire to visit Masjid as-Sahla, but I gave up the thought fearing I may not be able to reach Najaf in time before morning and miss the class. Again, the desire surged to visit Masjid as-Sahla.
When I was confused, suddenly a wind arose and the dust rose up and took me to the Sahla Mosque and threw me there. I entered the mosque and saw that it was empty, except for the presence of a gentleman, who was engrossed in supplicating with extreme humility and sincerity.
I was moved by his voice and my legs trembled and I wept on hearing his words, which I had never heard. I was moved by it very much as I stood there listening with all my attention till he concluded his litany.
Then he turned to me and said in Persian: al-Mahdi, come here!
I moved some steps and stood. He told me to come forward. I moved a little and then stopped. He again urged me to move and said: There is etiquette in obedience.
I stepped forward till his hand reached me and my hand reached him and he began to talk.
Maula Salmasi said: When the discourse of Sayyid (r.a.) reached this point, he paused once and then began to reply to this Muhaqqiq, the questions he had previously posed about the secret of the paucity of the writings of the Sayyid in spite of his long age and knowledgeability. Then he explained the causes.
Mirza again asked the question about that secret statement. The Sayyid gestured: It is a secret.178
Incident Seventy-Four: Sayyid Bahr al-’Uloom
Also, it is narrated from Maula Salmasi (r.a.) that he said:
I was present in the gathering of Bahr al-’Uloom, when a person asked him about the possibility of seeing Imam Az-Zaman (‘aj) during major occultation when there was a Hookah in the Sayyid’s hand and he was smoking it.
After replying to that person, he became silent and bowed his head and addressed himself and said quietly; but I heard what he said in reply: What shall I tell this man, when the Imam has embraced me?
It is recorded that one, who claims having met the Imam during occultation is a liar. And he repeated this statement.
He said in reply to the inquirer: It is mentioned in the statements of Ahl Al-Bayt (‘a) that one, who claims having seen Imam Hujjat (‘a) is a liar; and just mentioned these two words without hinting at what he meant.179
Incident Seventy-Five: Sayyid Bahr al-’Uloom
It is narrated from Aqa Salmasi that one day I was praying with Allamah Bahr al-’Uloom in the shrine of Imam Ali an-Naqi (‘a) and Imam Hasan al-’Askari (‘a). After reciting the Tashahud of the second unit, I was intending to stand up, when suddenly such condition affected him that he delayed getting up. After that he arose. After concluding the prayer all of us were astonished, but we could not understand what the reason was and neither did anyone Dar to inquire it from him. So much so that we reached our lodging and the dinner was laid. At that time some companions gestured to me to ask him the reason for that hesitation, but I refused and said: You people are more proximate to him, you ask him. Allamah noticed this exchange and asked: What are you talking about. I then dared to tell him: These gentlemen want to inquire why you hesitated for some moments before rising up in prayers. He replied: Hazrat Hujjat (‘a) had arrived in the blessed shrine to greet his respected father, which was the reason for that condition of mine and it continued till the Imam returned.
Incident Seventy-Six: Bahr al-’Uloom In Holy Mecca
It is Also, narrated from the agent of the Allamah, Maulana Salmasi that during the period of his stay in Mecca, in spite of the fact that it was a period of his travels and he was far away from his hometown; but his generosity and largesse was such that he cared not for excessive expenditure till the point came when there was nothing to spend. And I did not even have a dirham. I mentioned this to the Allamah, to which he gave no response and as per his habit, he departed for Tawaf of Ka’aba in the morning. When he returned, I presented the Hookah to him as per his habit. Suddenly someone knocked at the door; upon which he stood up agitated and asked me to remove the Hookah from there immediately and went to open the door. A very elegant gentleman in Arabic garments entered and took a seat. Bahr al-’Uloom Also, sat down with extreme humility.
There was a brief exchange of words between them after which that gentleman arose to leave. Bahr al-’Uloom opened the door, kissed his hands and mounted him on the she-camel. When he re-entered the house, his demeanor was changed. He gave me a letter and said: This is for the money-changer, having a shop at Mt. Safa. Give him this and take whatever he gives. So I went there and presented that document to him. He took it from me, kissed it and then told me to bring the porters. I went and brought four porters. The money-changer handed us so much cash that four porters had to carry it home.
After some days, I set out to meet the money-changer to check him out and ask him whose letter it was. But when I reached that place, I neither could see the shop not found that money-changer anywhere. I inquired from people around there, but all said that they have never seen any money-changer over there. After that I understood that all this was from divine secrets and favours of Imam Az-Zaman (‘aj). Informed me about this incident, Shaykh Muhammad Husayn Kazmi resident of Najaf al-Ashraf from some reliable persons.180
Incident Seventy-Seven: Bahr al-’Uloom In The Holy Sardab
Informed me Sayyid Ali, grandson of Bahr al-Ulum, author of Burhan Qate dar Sharh Naafe, a multi volume book, which Sayyid Murtaza, nephew of the Sayyid had and he was his companion during journeys and at home eager to serve him in every way.
He said: I was with the gentleman during his journey to Samarrah and he had a room, where he slept alone. And I had the room adjacent to his. I was very sincere in serving him day and night and in the evenings, people gathered to meet the late gentlemen, till one third of the night.
One night it so happened that as per his habit, he sat in his place and people gathered around him. I saw that he was that night uncomfortable with the people and he would have liked to be alone. He was speaking with each person as if he wanted them to go away at the earliest.
People dispersed from him and except me, no one remained. He asked me Also, to go out. I returned to my room in deep thought about the condition of the Sayyid that night and I could not fall asleep. I waited for a time and then came out to check the condition of the Sayyid. I saw that his door was closed. I peeped through a crack and saw that the lamp was alight and there was no one in the room.
I entered the room and observed that he has not slept that night.
I hid myself barefoot and came out of the room in search of the Sayyid. I entered the holy courtyard and saw that the door of the shrine of shrine al-’Askariyyin was closed. I searched around the sanctuary and could not find any trace of him.
I entered the courtyard of the cellar floor. I saw that the door was open. I went down slowly so that no one may hear my footsteps.
I heard someone whispering at the platform of the cellar as if two people were speaking, but I could not differentiate the words, till three or four steps remained and I was moving very slowly when suddenly the voice of the Sayyid arose from that place: O Sayyid Murtaza, what are you doing? Why did you come out of your chamber?
I remained astonished and quiet in my place like a dry stick.
Then I decided to answer.
I again told myself: How much ever you tried to hide, but you were exposed through other senses.
I respond with an apology and regret and went down the stairs to seek apology till I saw the platform. I saw that the Sayyid was alone facing the Qibla and there was no trace of anyone else. I understood that he was talking to someone, who was invisible.181
Incident Seventy-Eight: Sayyid Bahr al-’Uloom
Shaykh Ahmad Sad Tumani An-Najafi was unique in piety and narrated to me that his grandfather, Muhammad Saeed Sad Tumani was a student of Sayyid Bahr al-’Uloom.
One day, in the gathering of the Sayyid there ensued a discussion of one, who saw the al-Mahdi till the Sayyid started speaking.
He said: One day I decided to pray in Masjid as-Sahla, at a time when I thought there would be no one there.
When I reached there, I saw that the Masjid was full of people and the sound of their recitation was loudly heard. It was not usual that at that time there should be anyone there.
I found them standing in rows for congregational prayer.
I stood by the wall where there was sand.
I think I went up to look at the ranks, that perhaps I can find a place there in one of the ranks. I discovered an empty space and I went and stood there.
A person, present in the gathering, said: Tell me, have you seen the al-Mahdi. The Sayyid fell silent as if he had just awakened from asleep. Although every person tried, but he was not ready to conclude his statement.182
Incident Seventy-Nine: Bahr al-’Uloom In The Shrine Of Amir Al-Mu’minin(‘A)
Righteous and pious religious scholar, Mirza Husayn Lahiji Rashti, caretaker of Najaf, who was a respected person among the scholars, has narrated from scholar, Mullah Zain al-Salmasi, that one day Bahr al-Ulum entered the shrine of Amir Al-Mu’minin (‘a) intoning the following:
How nice is the sound of Holy Qur’an
To hear it being recited by you.
I asked the Sayyid the reason for reciting this couplet.
He replied: When I entered the shrine of Amir Al-Mu’minin (‘a) I saw the Hujjat (‘a) standing at the head reciting the Qur’an aloud. When I heard his voice, I recited that line and when I entered the shrine, he stopped reading the Qur’an and departed.183
Incident Eighty: Mulla Zayn al-’Abidin Salmasi
Just, trustworthy and reliable, Aqa Muhammad, who was the caretaker of Kadhmayn shrine and for forty years was responsible for lighting in the shrine has narrated the report of his mother that once they had opportunity to be in the company of the pious scholar and the trustworthy gentleman, Maulana Aqa Zayn al-’Abidin Salmasi and his family members in the cellar.
This gentleman became engrossed in reciting Du’a Nudbah in such a touching manner that people were moved to tears all the time. We Also, accompanied his recitation shedding tears at the same time. At that time, there was no one other than us. Meanwhile the smell of musk spread in the cellar fragranting the whole atmosphere and making us filled with rapture. We became absolutely speechless and could not move. All of us were bewildered, but after sometime that fragrance disappeared; after which we regained our posture and then continued the supplication.
When we returned home, I asked Aqa Salmasi the cause of the fragrance. He said: Why are you posing this question? And he avoided replying. It is Also, written that when Maulana Ali Ridha’, a trusted friend of Aqa Salmasi asked whether he Also, had the distinction of meeting Imam Az-Zaman (‘aj), he narrated this same incident verbatim.
Incident Eighty-One: A Sunni From Samarrah
Agha Muhammad has narrated that a Sunni from Samarrah, named Mustafa Al-Hamud was in the train of the servants to take care of the pilgrims, but he was always causing them distress and accosting money from them through every trick. And most of the time he was in the holy cellar at the small platform, which is behind the window of Nasir Abbasi and he knew most of the recitations by heart and whoever enters that holy place and starts reciting the Ziyarah, that wicked man diverts his attention from Ziyarah.
One night he saw His Eminence Hujjat (‘a) in dream telling him: Till when will you continue to harass my pilgrims and not leave them to recite the Ziyarah? What interference do you have in this? Let them recite what they like.
He woke up in a state that both his ears were deaf.
After that, he heard nothing and pilgrims became free from his mischief until he joined his predecessors.184
Incident Eighty-Two: Imam Az-Zaman (‘A) Cures A Dumb Person In The Sardab
Aga Muhammad al-Mahdi, originally a trader from Shiraz, who was born in Port Maloomeen a port of Maajeen in the lands of Burma, which till that time was a colony of the British. From there to Calcutta, the capital of India is a distance of six days’ travel by steamship. His father was a resident of Shiraz, but he was born and bred in the port mentioned above. Three years before the date mentioned, he fell sick with a very serious ailment. Such that after recovering from it, he became dumb and deaf.
In order to seek cure, he came for the Ziyarah of the Imams (‘a) of Iraq and he came to Kadhmayn to his family, who were well-known traders and he stayed there for 20 days till the water in the river came up and a streamer became ready to set out for Samarrah. His relatives brought him to the boat and entrusted him to the travelers, who were people of Baghdad and Karbala’ and requested them to take care of him and help him. They Also, wrote to some caretakers of Samarrah to help him in his stay.
Thus, when he had the honour to reach that blessed place, it was afternoon of Friday the 10th of Jumadi II of the year mentioned. He entered the illuminated cellar (Sardab) while some holy men and reliable persons were present there. He wanted to obtain proximity of the sacred place with all humility and seek mediation. He wrote about his condition on the wall and requested people to pray for him. Himself Also, he remained a long time in prayers and seeking mediation. His prayer had not yet concluded when the Almighty Allah bestowed him cure by the miracle of Hazrat Hujjat (‘a) and he came out of that place with an eloquent tongue.
On Saturday they brought him to the lecture of His Eminence, Chief of the Jurists and the senior-most scholar, the leader of Shias and the crown of Shari’ah, Aqa Mirza Muhammad Hasan Shirazi and he recited the Surah al-Hamd by way of benediction in the honourable company. That day all the people were immersed in joy and celebration and in the evenings of Sunday and Monday, scholars and nobles celebrated and made illuminations in the purified courtyard of the two al-’Askari Imams (‘a). They versified the incident and broadcasted the poems all over the country. Some of these poems are mentioned in the book of Jannah al-Maawa.
And praise be to Allah and may Allah bless Muhammad and his purified progeny.
Incident Eighty-Three: Sayyid Na’mat Allah Jazaeri
Sayyid Na’mat Allah Jazairi has said in the book of Maqamaat: Informed me my trusted brothers in Shustar in my house, which is close to the Grand Mosque.
He said: When we were in Indian Ocean, there arose a discussion of the wonders of the sea. One of the trusted persons narrated: Narrated to me one, whom I trust; his house was at the shore and there was an island in the sea and between that shore and that island there was a distance of one day travel or less. And its water, firewood and fruits came from that island.
By chance, as per his routine he boarded a ship with the intention to travel to that island and took with him rations for a day. When he reached the middle of the sea, the wind arose and took him away from his target and tossed him for nine days without water and food.
Then the wind threw him on one of islands in the sea. He came out and went into the island and the island had fresh water and fresh fruit and a variety of trees.
He remained there for a day and took from there whatever he needed and boarded the boat and set out from there.
When he went some distance away from the shore, he saw that a man was left behind on the island. So, he called out to him and he was unable to go back to the island.
He saw that man having tied up a bundle of firewood and placed it below his chest and with it he was floating in water and trying to reach the boat.
The night prevented him from reaching them and he remained in the sea.
But the people of the boat did not reach home, except after a few months. When they reached their people, they informed the relatives of that man and they mourned for him.
A year or more passed. Then they saw that the man had returned to his people. They congratulated one another and the comrades of the ship gathered and discussed what has passed on them all.
When the night came between me and you, I stayed in the water and the waves transferred me from place to place and I continued to float on that bundle of wood till the waves threw me on a mountain on the shore. I stuck to a stone and I could not climb it.
Suddenly I saw a huge python bigger and longer and thicker than a minaret. It reached that mountain and stretched its head to the sea to catch fish from the top of my head. I was sure that I will be annihilated and made supplication to God Almighty.
I saw a scorpion crawling on the back of the serpent. When it reached on the top of his nose, it swallowed its poison. Then his flesh began to melt and only his ribs remained and his fangs were like and huge ladder having many steps and it was easy to climb them.
I began climbing those fangs till I entered the island and thanked the Almighty Allah for this great blessing. Till near the late afternoon I went to that island. There I saw nice houses whose foundations were lofty, except that they were empty, but there were signs of human habitation in them. I hid in a place. When it was the time of al-’Asr, I saw people and servants, each of them was mounted on mules. They alighted and spread a nice carpet and started preparing dinner.
When they finished, I saw riders, who arrived dressed in white and green and on their faces effulgence gleamed. They alighted and food was presented to them. When they started eating, one, who was most illuminated of them, said:
Take a portion of this to one, who is hiding.
When they finished, he called out to me: O so and so son of so and so. Come.
I was astounded and I came to him and he welcomed me.
Then I began to eat that food and it dawned to me that it was the food of Paradise.
In the morning all of them mounted and said to me: Wait here.
Then they returned at al-’Asr and I remained there with them for some days.
One day the most effulgent of them said: If you like you may stay here with us on this Island, and if you like to return to your people, I will send someone with you to your place.
In spite of my hard heartedness, I chose my country.
At night, he ordered a horse for me and sent a slave with me. After some hours of the night had passed and I know that between us and my people there was a distance of some months and a few days. Not a little part of the night passed, but that I heard the barking of dogs.
That slave said: This is the barking of your dogs. I did not pay attention until I found myself at my house. He said: This is your house; get down here.
When I came down, he said: You are a loser in this world and hereafter. That person was the Sahib az-Zaman.
I turned to that slave, but did not see him again, and at present I am among you, regretful of my mistake. This is my story.185
A similar story and theme was mentioned in the thirty-eighth incident and Allah knows what the truth is.
Incident Eighty-Four: Hajj ‘Abd Allah Waiz
The distinguished and accomplished scholar Maulana Sayyid Muhammad Rizvi An-Najafi, alias Hindi, who is among the most pious of the scholars and was a leader of congregation in the sanctuary of Amir Al-Mu’minin (‘a) narrated to me that the righteous gentleman, Hajj Muhammad ‘Abd Allah Waiz who frequented Masjid as-Sahla and Masjid Kufa too much, regarding him, the reliable scholar, Shaykh Al-Baqir Ibn Shaykh Hadi Kazmi, caretaker of Najaf al-Ashraf, has narrated from Shaykh al-Mahdi Zarijaadi that: Once I was in the Kufa Masjid, when I saw Hajj ‘Abd Allah that he was intending to go to Najaf after midnight in order to reach there before dawn. I accompanied him. When we reached the well situated in the middle of the route, we saw a lion. As soon I saw it, I halted in my steps. Hajj ‘Abd Allah asked: What is the matter? I replied: There is a lion before us. He said: Keep walking and have no fear. He insisted on me to walk while I refused.
At last, he said: I will go ahead and stand before the lion; will you then follow? I agreed to do that. He thus, walked before me and on reaching the lion placed his hand on it head. Seeing this I Also, followed his steps in terror. The Hajj then joined me and that lion remained in its place. This incident regarding him is Also, narrated by Aqa Shaykh Al-Baqir that: My maternal uncle (mother’s brother), Qari Shaykh Muhammad Ali, who was the author of three books on the art of Qur’anic recitation, and has Also, written a very fine book on the events of Karbala’ based on selected traditions. Once I accompanied him to Masjid as-Sahla during my youth. During those days this was a very terrifying experience at night and the place had no habitation. On reaching the Masjid we recited the prayer of honouring the Masjid at the place of Hazrat Hujjat.
After that we set out from there. My uncle forgot to take his tobacco pouch back, which he remembered at the gate of the Masjid and he sent me back inside to get it back. It was the time of Isha when I went in to get it. I found the pouch, but I saw a brilliant flaring at the middle of the place as if it was a great flame of fire, which terrified me and I came back to my uncle and narrated this. He said: We will soon reach Masjid Kufa, where we shall ask Hajj ‘Abd Allah about it; he will definitely know about it. He was a frequent visitor to Masjid as-Sahla. Thus, we reached Masjid Kufa and asked my uncle Hajj about what I had seen in Masjid Kufa. He replied that he had witnessed the same a number of times and from different places of Ziyarah - it was the specialty of the place of Hazrat Hujjat (‘a).
Incident Eighty-Five: Mulla Sayyid Al-Baqir Qazwini Meets Imam Az-Zaman (‘A) In Masjid as-Sahla
It is Also, narrated from this same Janab Shaykh Al-Baqir from
Sayyid Ja’far, son of Sayyid Al-Baqir Qazwini, that he said:
Once I was going to Masjid as-Sahla with my father. When we reached near the Masjid I asked: We hear from people that one, who attends Masjid as-Sahla for forty Wednesday eves is able to meet Sahib Al-’Amr (‘aj). This does not seem to be reliable.
He was enraged at this and he asked: Why? Only because you have not seen the Imam? And if you have not seen something it’s not true?
He mentioned some other statements to the same effect, which made me highly ashamed. At last, we entered the Masjid, and no one else was present there.
My father stood up to pray the Istijara prayer, when a person came from the place of Imam Az-Zaman (‘aj) who shook hands with my father.
He had just moved on when my father asked: Do you know him?
I asked: Was he Imam Az-Zaman (‘aj)?
He replied: Then who is it?
I at once ran and searched everywhere, but did not find anyone.
Incident Eighty-Six: Imam Az-Zaman (‘A) Emphasized Serving The Aged Father
It is Also, narrated from the same Shaykh Al-Baqir an incident about a very pious man, who was a very dutiful son of his father and he was so caring that he placed a pot of water in the toilet and till the father completed his ablutions, he waited outside. He was always in the service of his father; however, on Wednesday eves he used to visit Masjid as-Sahla. But at one time he stopped going there as well. When he was asked about it, he said: Once, when I was going there for forty Wednesdays regularly, on the last Wednesday, it so happened that I could not leave during the day. Night fell, although it was a moonlit night. But I was alone. After walking for a time only a third of the distance remained when I saw an ‘Arab riding in my direction. I thought that I was about to be robbed of my possessions.
The rider came near and spoke to me in rural dialect and first thing that he asked was where I was headed. I said I was going to Masjid as-Sahla. Then he asked if I have something to eat. I said I have nothing. He told me: Check your pocket. Again, I repeated that I had nothing. He chided me at this point and I found that there were some raisins in my pocket I had bought for my child, which I had forgotten to give him. Then he said thrice: I advise you about your aged father. I emphasize you about him and I command you about him. He stated this and disappeared from my sight. I immediately realized that it was Hazrat Hujjat (‘a), who could not bear that I should remain away from the service of my father even for a single night. That is the reason why I stopped going to Masjid as-Sahla on Wednesday eves.
Incident Eighty-Seven: Narrated By Shaykh Al-Baqir Qazwini
Also, the above scholar has narrated: I saw in a traditional report that proves that if you want to recognize Shab (Night) al- Qadr, you should on every night of the blessed month, recite Surah Ha Mim Dukhan a hundred times till the twenty-third night.
So, I started it and on the twenty-third night, I recited from memory. After Iftar, I went to the shrine of Amir Al-Mu’minin (‘a), but I could find no place to stay, as there was no empty space due to the rush of people that night. Since there was no place under the forty lamps due to the rush that night I sat down on the square and faced the tomb and started reading Surah Ha Mim.
Meanwhile, I saw a nomad ‘Arab sitting beside me in a square. He was of moderate height and wheaten complexion. His eyes, nose and face were well formed and had awe like the ‘Arab Shaykhs, except that he was young and I am not sure whether he had a beard or not, but I think that he had it. So, I said to myself: Why has this Bedouin come here and sat here like Persians? What does he want in the Sanctuary and where is he staying tonight. Is he a Shaykh of Qaza-a, who are the key-bearers or other than them have invited him and I am not aware?
I said to myself: Probably he is al-Mahdi (‘aj) and I looked at his face and he glanced to the left and right at the pilgrims, but not so fast, which is incompatible with dignity.
I told myself that I will ask him where he is staying or who he is.
When I made this intention, my heart became severely constricted, which caused such pain to me, making my face pale. There was pain in my heart until I said to myself: O Allah, I will not inquire from him. Leave my heart to its condition and give me respite from this pain as I have left the intention, which I previously had.
My heart regained posture again and I returned again and again, thinking about that person and again decided that I will ask him about his antecedents.
I said: What is the harm in that?
When I made this intention again there was severe pain in my heart like before. I decided not to ask him anything.
My heart again became quiet and I started my recitations. I glanced at his elegance and awe and pondered over his matter till the third time I again became eager to ask him about his circumstances. Again, there was a severe pain in my heart till I became truly determined not to ask him anything.
I decided on a strategy to know him without asking him by not separating from him and to follow him whenever he goes till he returns home. It will be known whether people are familiar with him, but if he disappears from my sight, he is Imam (‘a).
We continued sitting there for a long time. There was no gap between me and him. On the contrary, even my garments touched his clothes. I desired to know the time, but did not hear the hour being struck due to the multitude of people.
There was a person before me who had a watch. So, I decided to ask him, but due to the multitudes he went away from me. I returned to my place with speed as if I had gone away for only a moment, but when I returned to my place that person was not there anymore and I regretted my act very much.186
Incident Eighty-Eight: Sayyid Murtaza An-Najafi
Sayyid Murtaza An-Najafi was a contemporary of Shaykh Ja’far An-Najafi, author of Kashf al-Ghita and famed for his piety and good deeds. I accompanied him in journeys and at stations for some years, but I never noticed any of his shortcomings in religious matters. He narrated to me twenty years ago:
Once many of us entered Masjid Kufa together including a very senior, well-known scholar of Najaf, whose name he did not reveal for maintaining his respect, although I asked him a number of times.
He went on to say that when it was time for Maghrib Prayer, the Shaykh took his place in the Prayer Niche. Those seated behind began to ready for the prayer. Some gentlemen were performing the ablution.
I Also, decided to perform the ablution and get ready for prayers. There was a gentleman on the side of water, making ablution slowly. The place was congested. I waited for him to finish so that I may sit and perform the Wudhu. Just then Iqamah was called out and I was compelled to say: The prayer has begun. But he did not arise.
I asked: Do you not wish to join the congregation? He replied: No. I asked: Why not? He replied: This Shaykh is a Dukhni. I did not understand.
At last, when he concluded his ablution, I sat down and after performing it hurriedly joined the congregation. After the prayers when people dispersed, since the awe of the words of that gentleman was still on me, I narrated the whole conversation to the Shaykh; hearing which, he paled. He said: You were honoured by meeting Hazrat Hujjat, but you could not recognize him. The Imam has revealed something, which other than the Almighty Allah, no knew about.
This year I sowed Bajra in Dukhna, a village in the west of Kufa and that place was open to the risk of attack by Bedouins, so I was all the time occupied by those thoughts; that is why the Imam called me a Dukhni. Since more than twenty years have passed since I heard this, there is possibility of increase and decrease in it.187 We seek the forgiveness of Allah and His protection from errors.
Incident Eighty-Nine: Sayyid Muhammad Qatifi And Two Other Persons Met Imam Az-Zaman (‘A) In Masjid Kufa
Hajj Mulla Mohsin Isfahani, caretaker of the shrine of Imam Husayn (‘a) has narrated that I decided to visit Masjid Kufa on a Thursday eve when the route had become very dangerous due to robbers. Only one student accompanied me. When we entered the Masjid, except for one person, we were unable to see anyone there. We performed the rituals of the Masjid. At sunset only we closed the gate of the Masjid and also, placed some bricks and rocks from inside, so that it may not be opened from outside and that we remain there in peace. After that we began to pray. When we concluded, both of us sat down facing the Qibla in the place of Dakkat al-Qaza. The third person was reciting Du’a Kumail loudly near Baab al-Feel. The moonlight was blooming. I was gazing at the sky when all of a sudden there was a fragrance in the whole atmosphere more fragrant and refreshing than musk in the morning breeze. A moon beam lit us so bright that dazzled the eyes.
The voice of one, who was reciting Du’a Kumail was Also, silenced. I was looking here and there, when I saw a elegant gentleman coming from the direction of the closed gate of the Masjid. He was attired in the dress of a man of Hijaz. There was a prayer mat on his shoulder and he was moving in a very dignified manner. His majesty and awe made me senseless. He reached near us and greeted, by which my companion fell into pure rapture; but I controlled myself with a great effort and replied to the greeting. When he entered the Masjid and went out of our sight, our hearts stopped pounding and we regained our senses. We began to discuss who he was and from where he has arrived.
In this confusion, we arose from our places and moved to the reciter of Du’a Kumail. We saw that he had torn up his garments and was weeping restlessly. We asked about his condition and he replied: I am attending this Masjid for forty Friday eves regularly to get the honour of meeting of the Imam of the Time (‘a). This was the fortieth and the final night. As a result of this you saw whatever happened. I was engrossed in supplication when the Imam arrived and asked: What are you doing? I could not give any response and the Imam went away.
We checked the door and found that it was closed as we had secured it. Then with extreme happiness we continued to thank the Almighty Allah that we had received the favour of seeing the Imam.188
Praise Of Sayyid Muhammad Qatifi
The author says: I have heard many times from the respected teacher, Shaykh Abd al-Husayn Tehrani (a.m.) praising this Sayyid Muhammad and said: He was a pious scholar, an expert poet and an accomplished litterateur and in love for Ahl Al-Bayt (‘a) he was such that most of his thoughts and words were focused on them and I often met him in the holy courtyard.
We asked him questions related to literature. He replied and testified about his objective in lines of poetry, which he had composed in hard times in a complete way and the gatherings of literature turned into gatherings of grief and sorrow and he has composed many fine panegyrics concerning the language of poets. May Allah have mercy on him.
Incident Ninety: Efficacy Of Praying For Forty Days In Kufa To Meet Imam Az-Zaman (‘A)
Shaykh Al-Baqir Kazmi narrates that there was a righteous and pious scholar in Najaf, named Shaykh Husayn Rahim. He was in dire circumstances and involved in poverty. He was so ill that he expectorated blood. He used to roam the surroundings for more livelihood, but was unable even to get enough for his needs; despite such circumstances, he was desirous of marrying into a family of Najaf. But the bride’s folks did not accept his proposal due to his meager income. At last in those calamities, he became attentive to the cure, which is well-known among the people of Najaf. That one who spends forty Friday eves in Masjid Kufa, he will be honoured with meeting Hazrat Hujjat and succeed in his aims.
The late Shaykh Al-Baqir narrates: Shaykh Husayn said: I observed this ritual for forty nights and on the fortieth night, when it was a cold dark windy night and rain was falling, I somehow managed to reach the Masjid and sat at the gate. At that time my illness of expectorating blood was severe. I did not enter as I expected that I would need to spit. I was restless due to the cold. My chest was bursting of pain, and along with it was the concern and grief that it was the fortieth night. I had undergone such hardships for coming there and so far, there was no result. I had brought some black coffee with me. I lit a fire to warm it.
Suddenly I decried a person coming from outside. I thought it was a nomad from the surrounding areas and he was approaching me to share the black coffee. I became irritated that if I shared it, nothing will be left for myself. That person came near and greeted me by my name. I replied to him, but could not recognize him. I was baffled that who that acquaintance was. Perhaps he was a resident of a suburb of Najaf, which I frequented. So, I asked him if he was from such and such tribe? He replied: No. I asked: Are you from so and so group? He replied: No. I asked him if he belonged to that congregation? He again replied: no. After that I uttered some words of meaningless ridicule, at which he smiled and said: No matter where I belong to. Tell me what is the purpose of your visit? I said: Since you are not telling me about yourself I will Also, not tell you. He said: There is no harm in telling me about you. This time his sweet words and elegant manners affected me such that I became inclined to him. I at once presented the pot of coffee to him. He tasted some and returned it to me saying: You drink it. I quaffed it unthinkingly and also, said: By the grace of God, you are my companion in this solitude. Let us go to the shrine of Muslim and we can talk there. He said: All right, but tell me about yourself. Then I explained my circumstances to him including my illness and my failure of getting married in the Najaf family. I Also, said: The folks of Kufa have subjected me to further trouble by suggesting that if I spend forty Friday nights in Masjid Kufa, I will be able to meet Imam Az-Zaman (‘aj) and all my problems will Also, be solved. So I performed this ritual undergoing untold hardships.
Today is the fortieth night, but till now, I have not seen any result. He said: You will be cured of your malady and you will Also, get married; but you will remain poor as long as you live. I paid no heed to his statements and asked: Are you not coming to the shrine of Muslim? He said: All right, get up. After that both of us started and when we reached the area of the Masjid, he said: Recite the prayer of honouring the Masjid. He Also, recited it and I stood behind him at some distance and started the prayer. I had recited the Takbirat al-Ihram and was reciting Surah Fatiha when his voice of reciting Surah al-Hamd fell on my ears in such a tone that I had never heard before. The beauty of his tone made me think that perhaps he was the Imam of the Time (‘a). Suddenly in that condition of prayers an effulgence surrounded him from all sides dazzling my eyes and my body was trembling, but I was so terrified that I could not even discontinue the prayer.
Somehow, I completed the prayer, but I saw that the effulgence was rising up. Suddenly I wailed aloud and that light was seen approaching the tomb of Muslim. I wept in excess and unable to move. I continued sitting there and regretted my misdemeanors so much that the morning broke. When I recalled his statements and contemplated on it, neither was there a pain in my chest nor any cough. Not even a week passed when the Almighty Allah eased the matter of my marriage and my Nikah was held with the girl I was intending. But as per the saying of the Imam, my poverty continued as the Imam had predicted by the praise of Allah.189
Incident Ninety-One: Mulla Ali Tehrani
Hajj Mulla Ali Tehrani, son of Late Hajj Mirza Khalil Tabib, who was the caretaker of Najaf shrine as long as he lived and he performed the Ziyarah of Samarrah most of the years and he had a strange attachment to Holy cellar and he sought for help and benefits and never was his entreaty unanswered and he said:
It never happened that I should perform the Ziyarah without seeing a miracle. And during the stay of this humble servant in Samarrah, he was honoured twice in the house of this humble servant and concealed what he saw and insisted on keeping it as a secret, on the contrary to conceal all the worship acts.
When I requested to tell me something about those incidents, he said: It happened many times on dark nights when all were asleep and there was no sound or movement from anyone; I performed the Ziyarah of the Sardab.
Near the Sardab, before the entry and before the steps, I saw an effulgence shining on the wall of the first threshold in the cellar of occultation, as if someone was carrying a candle and it was moving from place to place and its rays were moving everywhere. So, I went down and entered the holy cellar. I neither saw anyone there and there was no lamp there.190
When he performed the Ziyarah and the symptoms of dropsy appeared in him and he became very aggrieved of it, he entered the holy cellar and said: Tonight, I sought a general cure and went into the holy cellar and entered that small platform and inserted my feet into the well of cure, which people call as the well of occultation and suspended myself in it.
Not much time passed, but that my illness was cured and the Late gentleman decided to serve that shrine, but after returning to Najaf al-Ashraf he was unable to do so as his illness returned and he passed away in 1290 in the last part of the month of Safar. May Allah, the Almighty raise him up with those whom he followed.
Incident Ninety-Two: Imam (‘A) Advises Agha Sayyid Al-Baqir Qazwini
Sayyid al-Mahdi Qazwini, resident of the Hilla Saifiya said:
It is narrated from my spiritual father and biological uncle, the late Allamah Sayyid Muhammad Al-Baqir Qazwini, who was previously mentioned in the third and the thirteenth incident that: In 1186 A.H. there was a terrible epidemic of plague in Iraq, in which such was the condition of Najaf that people left the town and great scholars and even Allamah Tabataba’i and the author of Kashf al-Ghita Also, left the place. A large number of people perished and only very few survived. Every day I used to sit in the holy courtyard and there was no one present there from the seekers of knowledge. During that time, I met in the lanes of Najaf, a very respectable gentleman, whom I had neither seen before not afterwards, in spite of the fact that the population of Najaf had become so restricted that no one from outside could enter the place.
Thus, that gentleman looked at me and asked: You will be bestowed the knowledge of monotheism after some days. Then I dreamt that two angels had arrived and one of them was holding inscribed tablets and the other one was holding a balance. They had placed those tablets in the pans and the tablets that were weighed they placed before me and read them. So much so, this was conducted with all the tablets. I saw that the beliefs of all the companions of the Prophet (‘a) and the companions of the Holy Imams (‘a) were weighed against the beliefs of Imamiyah scholars. Among whom were included everyone from Salman al-Farsi to Abu Dharr Al-Ghifari till the four special deputies of Imam Az-Zaman (‘aj): ‘Uthman Ibn Saeed, Muhammad Ibn ‘Uthman, Husayn Ibn Rauh and Ali Ibn Muhammad Saymoori; Mulla Yaqub Kulaini, Shaykh as-Saduq, Ibn Babawayh, his father, Shaykh Al-Mufid, Abu Ja’far Muhammad Ibn Noman, Sayyid Murtaza Alam al-Huda and Shaykh at-Taifa Abu Ja’far At-Tusi; till my uncle, Sayyid Bahr al-’Uloom Allamah Tabataba’i and all the scholars after him were included.
On seeing this dream, I became informed about the beliefs of all those gentlemen and I became aware of such academic secrets that I was given an age equal to Prophet Nuh (‘a), and I had spent all the time in acquiring knowledge, I would not have been able to obtain the tenth part of it. When I rose up in the morning, I was most learned man of my time. I woke up, prayed and then completed the post prayer recitations. There was a knock at the door. The maid went to open it and brought a paper, which a brother in faith Shaykh Abd al-Husayn had sent. It contained some couplets in my praise, which were a brief interpretation of that dream. In other words, among the beliefs that I learnt about, was the belief of my later maternal uncle, Allamah Bahr al-’Uloom, which was compared to some special companions of the Prophet. But all these are confidential matters, which cannot be divulged and everyone cannot bear them. On the contrary, that late gentleman had taken oath from me not to reveal them. Thus, my dream is the result of that order of that gentleman, whom I met in a lane of Najaf and according to whom the contexts prove that he was Hazrat Hujjat (‘a).
Incident Ninety-Three: Sayyid al-Mahdi Qazwini
A group of scholars of Najaf and Hilla, one of them being Sayyid al-Mahdi Qazwini, have narrated the following three incidents regarding his respected father and some of them I heard directly from him. But since a long time has passed, and I did not record it in writing. However, now I have recorded from him in such a way that it is same as I heard from the late gentleman: Thus, indeed; the Ahl Al-Bayt (‘a) know what is there in it.
In spite of the fact that he himself was at the pinnacle of faith, and I was his companions during the journey to and fro Mecca. I have seen very few like him having comprehensive excellence.
Thus, he wrote according to what I had heard from those people and his other brother was Also, an excellent scholar, Sayyid Muhammad at the end of his letter he had written that he had heard these three miraculous acts directly from his father.
Form Of The Letter: Recitation Of Surah Fatiha By Imam al-’Asr (‘A) For The One, Who Wept Much
In the name of Allah, the Beneficent, the Merciful
Some righteous people of Hilla informed me: One morning I came out from my house to go to your house for the Ziyarah of Sayyid. On the way I stood at the tomb of Sayyid Muhammad. I saw near his window from outside a man of a pleasing demeanor, reciting Surah Fatiha.
I thought about him and I saw that he appeared to be an outsider and not a native of Hilla. I said to myself: He is a stranger and he pays tribute to this grave and recites Surah Fatiha whereas we, who are natives of his city, we pass by without paying any respect. So, I stood up and recited Surah Fatiha and Surah Tauheed. When I finished, I greeted that man.
He replied to the Salam and said: O Ali, will you come for the Ziyarah of Sayyid al-Mahdi?
Yes, I said.
He said: I will accompany you there.
When we had walked for some time, he said: Ali, do not feel sad about the loss you suffered this year, because you are man whom the Almighty Allah has tested with wealth, so He wanted to see whether you will fulfil the rights. So do what the Almighty Allah has made obligatory on you from Hajj as money is temporal, it comes and it goes.
This year I had made a loss, about which no one was aware as I feared that if I divulged it, no one will deal with a loss maker.
So I became distressed and said: Glory be to Allah, my failure has become so famous that all have become aware of it. But he replied: Praise be to Allah in all conditions.
He said: What you have lost will soon be recovered after a period and you will return to your previous state and you will repay your debts.
I fell silent and fell into deep thought about his statement till we reached my place. So I stood and he Also, stood.
I said: Enter my master, as I am the resident of the house.
He said: You enter; I am Sahib ad-Daar, as I am the owner of the house.
Sahib ad-Daar is a special title of Imam al-’Asr (‘aj). So, I hesitated entering. He took my hand and made me enter before him.
When we entered the gathering, we saw a group of students seated there and they were waiting for the Sayyid (q.s.) to come out from inside to take the class and his seat was empty. No one was seated in his place as a mark of respect and in that place a book was placed.
That person went there, sat down and took that book and opened it. It was the Sharai of Muhaqqiq. At that time, he took out from the pages of the book some parts of the manuscript, which was written in the hand of the Sayyid, which all could not read easily.
He took it and started reading from it and said to the students: Are you not surprised of these branches?
And these are parts of the book Mawahib al-Afham of the Sayyid, which is the gloss on Shara al-Islam and it is a remarkable book having six volumes about laws of ritual purification till the laws of burial.
My respected father has narrated: When I came out of the house, I saw that man who was seated in my place. When he saw me, he stood up and left that place. I told him to remain seated and saw that he was a handsome man, but he was a stranger there.
When we sat down, I turned to him and ashamed to ask him about his well-being and from where he was coming.
I started the discussion and he asked some questions regarding the subject we were discussing. His discourse astounded me.
One of the students said: Keep quiet, what concern do you have with this?
He smiled and fell silent. When the discussion was concluded I asked: From where have you come, from Hilla?
He replied: From Sulaimaniya?
I said: When did you arrive?
He replied: I came from there yesterday. As soon as I left Najib Pasha entered and conquered it; and wrought havoc over there and apprehended Ahmad Pasha Banani, who had rebelled there, removing him for the throne and replacing him with his brother, ‘Abd Allah Pasha. Also, this Ahmad Pasha rebelled against the Ottoman rule and declared his independence in Sulaimaniya.
The father of the late gentleman said: I was worried at that news and apprehensive that this victory and its report should not reach the rulers of Hilla and it did not occur to me to ask him how he said: I will reach Hilla and that I have come from Sulaimaniya yesterday and between Hilla and Sulaimaniya there was a distance of ten days of travel for a fast rider.
At that moment, that person ordered some servants of the house to get water for him. So the servant picked a vessel with which water is drawn up the well.
But he called out to him not to do that, as there was a dead creature in the vessel.
There was indeed a dead lizard in it.
So, he took another vessel and brought water for him. When he drank the water, he arose to leave. So, I stood up as a mark of respect. He bid farewell to me and went out from there.
When he went out of house, I said to those people: Why did you not deny the report about the conquest of Sulaimaniya?
They said: Why did you not deny?
Hajj Ali, who was mentioned before, informed me about what had happened on the way and a group of the people who were present in the gathering informed about what had happened before I came there.
The father said: Then I said: Search for him and I don’t think that you will find him. And Allah is the master of the affair may our soul be sacrificed on him.
So those people went out to look for that person. They did not find him there, nor any of his trace.
He said: I recorded that date on which Sulaimaniya was conquered.
After that the good news of the conquest reached Hilla ten days later and the rulers declared firing cannons as is customary to hail victories.191
The author says: Presently this author has information from books of genealogy that the name of Zuddama was Husayn and he was Also, given the title of Zil Abra and was the son of Zaid the martyr, son of His Eminence Ali Ibn Husayn (‘a) and his Kuniyyat is Aaniqa.
He is known as Zuddama because he used weep much during Shab (Night) Prayer and Imam Ja’far as-Sadiq (‘a) had trained and educated him and he was a pious and religious man and he passed away in 125. The Abbaside Caliph al-Mahdi arrested his daughter and tortured her very much and the Sayyid is aware of what they have written.192
Incident Ninety-Four: Sayyid al-Mahdi Qazwini
He says through the same reference: My father informed me: I used to travel for guidance of Bani Zubaid tribe to the Island situated between Tigris and Euphrates to the south of Hilla. In a village of that Island, which has around a hundred houses, there is a tomb, which is called as the grave of Hamza, son of Imam Musa al-Kadhim (‘a). People go there for Ziyarah and many miracle cures are reported from there. But when I went there, I passed the place without performing the Ziyarah, because I was under the impression that he was buried in Rayy near the tomb of Prince Abd al-Azeem.
Once it so happened that as per habit, when I made this journey I Also, stayed for a time in that place, and the people there requested me to come for the Ziyarah of that tomb, but I denied saying that I cannot perform the Ziyarah of the tomb, which I do not recognize. My expression of this view reduced the interests of others also. After that I set out from there and stayed at night in the village of Majiduya at the houses of some Sadat. When I woke up before dawn and finished the Midnight Prayer, I was waiting for post dawn devotions when a Sayyid resident of that place, whose piety was known to me, entered and after greeting took a seat. And he said: Maulana, did you lodge in the village of Hamza yesterday and did not perform his Ziyarah? I replied: Yes. He asked: Why? I replied: Because Hamza, the son of Imam Musa al-Kadhim (‘a) is buried in Rayy. He replied: There are many popular legends, which do not have any truth. The tomb in Rayy is not of Hamza, son of Imam Musa al-Kadhim (‘a). On the contrary, it is the grave of Abu Yaala Hamza Ibn Qasim Alawi, a scholar of repute and an expert of traditions; he is mentioned in books of Rijal as well, where he is extolled for his knowledge and abstinence. I said to myself: This Sayyid is an ordinary person and is not well versed with ‘Ilm Ar-Rijal, perhaps he heard this from some scholar.
At that moment, I forgot to ask him anything. And I stood up to see the rising of dawn. He Also, rose up. It was dawn. I performed the prayer and then continued to recite the post prayer recitations till sunrise. Then I checked the books of Rijal with me and found that what he had mentioned was true. Later, when the people of the locality came to meet me including that Sayyid, I asked: From where did you get the information concerning the tomb of Hamza, which you gave me before dawn? He said: I had not approached you; I was out of town and I spent the night there, and I have come now on hearing the news of your arrival. Then I said to the people of the locality that it was obligatory on me to go back for the Ziyarah of Hamza and there was no doubt for me in the matter that the gentleman I had seen was Sahib Al-’Amr (‘aj). So, I and all the people of the locality set out for the Ziyarah and since that day that tomb began to be frequented by people from far off places.
The author says: Shaykh Najjashi has said in Rijal193: Hamza Ibn Qasim Ibn Ali Ibn Hamza Ibn Hasan Ibn ‘Abd Allah Ibn Abbas Ibn Ali Ibn Abi Talib (‘a), Abu Yaala was a reliable scholar and has narrated numerous traditions from our scholars.194 He is the author of a book about those who have narrated from Ja’far Ibn Muhammad (‘a). It is learnt that he was a scholar of the period of Minor Occultation, a contemporary of the father of as-Saduq, Ibn Babawayh.
Incident Ninety-Five: Sayyid al-Mahdi Qazwini
Allamah Sayyid al-Mahdi Qazwini, who was previously mentioned in incident number forty-two, said: On 14th of Sha’ban, with the intention of the Ziyarah of the Chief of the martyrs, we set out from Hilla to Karbala’. When we reached Shatte Hindiyya195 and crossed the west side, we saw that pilgrims coming from Hilla, Najaf al-Ashraf and its surroundings are lodged in the houses of Bani Taraf and there was no way for them to go to Karbala’ Moalla, because the men of Uniza tribe were waiting to plunder and kill them and they had barred the way for travelers. I prayed the noon and the afternoon prayer.
The climate was cloudy and there was a slight drizzle, when suddenly I saw pilgrims emerge from the houses and move towards Karbala’. I said to the ‘Arab, at whose place I had lodged to find out what the news was. He went and returned immediately and said: Bani Taraf have agreed that they will in any case convey the pilgrims to Karbala’ even if they have to fight a battle. I said to my companions that Bani Taraf does not have the power of confrontation; rather it seems that they were worried of the camping of the pilgrims on their lands and they were finding it difficult to host them; that is why they have used this tactic.
Thus, it so happened that pilgrims started returning, but they did not enter the houses of Bani Taraf. Instead, they sat under the shade of the walls. I was moved on seeing this and I continued supplicate to the Almighty Allah to remove this trouble from the pilgrims. I noticed a gentleman arrive mounted on a elegant horse, which was never seen before. He held a long spear and his sleeves were turned up. He greeted and then said: The Unaiza are removed from the route and the pilgrims may continue their journey. I asked: Can you bear the inconvenience of traveling with us? He replied: Yes. I looked at my watch and found that two and a half hours remained for sunset. I called for my horse. But the ‘Arab, whose guest I was, clung to me and said: Don’t put yourself and other pilgrims in peril. Stay here for the night so that the situation may become clear. I said that it was must that I should go; I cannot forgo the special Ziyarah. Saying this I mounted my horse and imitating me all the pilgrims set out.
That remarkable rider was leading like a lion, till we reached the spot where the men of Unaiza had gathered, but we saw that the whole field was empty and there was no sign of them and only a cloud of dust was rising in the desert. They had disappeared from there completely, although I was thinking that I have seen that gentleman before. But when he left us, I remembered that he was the same person who had come to my house in Hilla and had informed about the conquest of Sulaimaniya that he is Hazrat Sahib al-’Asr (‘aj). It was the miracle of the Imam that in spite of the fact that Karbala’ Moalla was at a distance of three Farsakhs from the houses of Bani Taraf, but we covered this distance in an hour and one and a half hour remained for sunset, when we entered Karbala’.
The following day when we investigated about Unaiza, it was learnt from some farmers that they had definitely lay in ambush, but an elegant gentleman mounted on a beautiful horse passed by and he shouted out to them: Go away from here, or your death is certain as infantry and cavalry is approaching. They were so terrified that they fled from there at once and they were in such haste that some of them even left their gear behind and the field emptied in a moment. I inquired about the appearance of that person. When they told me, I concluded that he was the same person, who had accompanied us. And praise be to Allah the Lord of the worlds. And salutations on Muhammad and his purified progeny.196
Some Miracles And Excellence Of Sayyid Al-Mahdi Qazwini
The author says: These positions and miracles were not unlikely from the late gentleman as he had inherited knowledge and acts from his prominent uncle Sayyid Al-Baqir, who was mentioned before, the confidant of the secrets of his uncle, the most respected Bahr al-’Uloom - may Allah exalt his status - and his respected uncle trained him and informed him about esoteric matters till he reached that position, which thoughts cannot encompass and as many merits collected in him as had not collected in any of the scholars.197
Firstly: That late gentleman, after leaving Najaf al-Ashraf for Hilla and settling down there he began guiding the people; expressing truth and debasing falsehood. As a result of his missionary activities more than a hundred thousand rural persons embraced the true Twelver Shi’a faith from Hilla and outskirts and he told this humble author:
When I moved to Hilla, I saw that the Shi’a in this place had nothing about Shi’a faith, except taking of their dead to Najaf al-Ashraf and they were absolutely ignorant of everything else; even seeking immunity from the enemies of God.
As a result of his guidance all the Shi’a of Hilla became religious and this is a great excellence, which was his specialty.
Secondly: The spiritual perfections and human qualities present in that gentleman like patience, piety, satisfaction and bearing the hardship of worship and peace of mind and regularity in remembering God.
He never asked anything by way of service from his family members in his house; like the morning and evening meals, tea and coffee or hookah or servants.
His people themselves made it a point to bring his meals and so many times it so happened that he left them without touching anything.
He responded to invitations and attended marriage dinners and gatherings; but he always carried books there and sat in a corner busy in writing and compilation, without paying attention to the conversation. However, if they asked any questions, he replied to them.
That late gentleman was seen during the holy month of Ramadhan, only when he attended the Maghrib prayers in congregation in the Masjid. Then he performed the Nafila of the month of Ramadhan, which is a thousand units in the whole month. Then he came home, broke his fast and then again returned to the Masjid. Then he prayed the Isha prayer in the like manner and returned home where the people used to gather.
First of all a Qari (reciter) of Qur’an recited verses of moral teachings and exhortations in such a way that hardened hearts softened and eyes were filled with tears.
After that another speaker recited a sermon from Nahj al-Balagha. Then a third person narrated the tragedy of Imam Husayn (‘a).
Then a reciter intoned the supplications of the holy month of Ramadhan and others followed him till the pre-dawn meal times. Then everyone went to their homes.
On the whole, maintaining discipline and regularity of times and all recommended acts and recitations, in spite of the fact that he had reached old age, he was a sign and a proof in his times.
We accompanied that late gentleman during both sides of the journey of Hajj and prayed in the Masjid Ghadir and Juhfa in his company. And on the return journey, on 12th Rabi al-Awwal, year 1300, when only five farsakh remained from Samawah, he harkened to the call of the Lord.198
At the time of his passing away, in the presence of a large crowd consisting of Shi’a as well as Sunni proving the strength of his faith and the veracity of his certainty; such that all were astounded at this.
Thirdly: He is the author of many fine writings on jurisprudence, roots of religion, monotheism, Imamate and dialectics; one of them being a book on the veracity of the Shi’a faith, the delivered sect; and it is a very fine book. Glad tidings to him for the best rewards in Paradise.
Incident Ninety-Six: Shaykh Ibrahim Qatifi
The great scholar, Shaykh Yusuf Bahraini has said in Lu’lu wa al-Marjan, under the account of Shaykh Ibrahim Qatifi, contemporary of Muhaqqiq Saani that Imam Hujjat (‘a) came to him in form of a man whom the Shaykh knew.
He asked him which of the verses of the Holy Qur’an was having the greatest moral?
The Shaykh replied:
إِنَّ الَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا لَا يَخْفَوْنَ عَلَيْنَا أَفَمَنْ يُلْقَىٰ فِي النَّارِ خَيْرٌ أَمْ مَنْ يَأْتِي آمِنًا يَوْمَ الْقِيَامَةِ ۚ اعْمَلُوا مَا شِئْتُمْ ۖ إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
“Surely they who deviate from the right way concerning Our communications are not hidden from Us. What! is he then who is cast into the fire better, or he who comes safe on the day of resurrection? Do what you like, surely, He sees what you do” (40:41).
He said: You are right O Shaykh.
Then he went out and the Shaykh asked his people about him, but they denied having seen anyone enter or leave from there.199
Incident Ninety-Seven: Hajj Mulla Al-Baqir Bahbahani
Author of Damat as-Sakiba, the late Shaykh Mulla Muhammad Al-Baqir An-Najafi Bahbahani has narrated that I myself witnessed this miracle of Hazrat Hujjat (‘a). My only son, Ali Muhammad once fell so seriously ill that there was no hope of survival and his condition was deteriorating very rapidly. Scholar and students were supplicating for his help in places where prayers are accepted in gatherings of mourning and ritual prayers. So much so on the eleventh night his condition worsened.
All had despaired about him and no option was untried for cure, except that his cure should be pleaded in the court of Hazrat Hujjat. I left him and in a condition of distress came to the attic and supplicated the Imam. I beseeched with utmost sincerity: O Master of the Age, give me refuge; O Master of the Age, help me. When I descended from the attic and came to the boy, I found that his condition had improved and his breathing was normal. He was conscious and was profusely sweating, after which I continued to thank the Almighty and the Almighty Allah bestowed cure through the blessings of Hazrat Hujjat and the child was completely cured.
Incident Ninety-Eight: Shaykh Hasan Iraqi
The story of Shaykh Hasan Iraqi shall be mentioned under the incident one hundred, if Allah wills.
Incident Ninety-Nine: Abdur Rahim Damawandi
Hajj Mullah Ridha’i Hamadani says in the first ‘key’ of the third chapter of the book Miftahun Nubuwwah (Key of prophethood)200: Sometimes Hazrat Hujjat (‘a) makes his holy being visible to some of Shi’a persons; he says:
He displayed himself fifty years ago, to one of the pious scholars and he was Mulla Abd al-Rahim Damawandi, whom all agree that he was a very pious gentleman. He writes in his book:
I saw His Eminence in my house on a night, which was extremely dark in such a way that nothing was visible. He stood facing the Qibla and effulgence shone from his blessed face in such a way that I saw the design of the carpet by that light.
Incident One Hundred: Shaykh Muhammad Harfoshi
Sayyid. Na’mat Allah Jazairi says in the gloss of the book, Awali al-Layali of Ibn Abi Jamhur Ahsai that:
Informed me and gave permission to me the reliable Sayyid, Hashim Ibn Husayn in Dar al-Ilm of Shiraz in the Madressa opposite the tomb of Sayyid Muhammad Abid in a room on the second floor to the right side of the gate.
He said: Narrated to me Shaykh Muhammad Harfoshi: During the time I was in Shaam, one day I went to Masjid Mahjur, which was far from the inhabitation. I saw an old man whose face was illuminated and he was dressed in a white garb and had a kind demeanor.
I spoke to him about the science of traditions and other sciences. I saw him knowledgeable beyond description. So I inquired about his name and lineage.
After a lot of effort, he said: I am Moammar Ibn Abu Dunya, a companion of Amir Al-Mu’minin (‘a) and I took part in the Battle of Siffin with him and the injury on my head was caused by the kick of the horse of the Imam.
Then he narrated to me so many signs and portents that I became sure of his veracity. Then I asked him to permit me to narrate books of traditions. He accorded permission to narrate from Amir Al-Mu’minin (‘a) and all the Holy Imams (‘a) till he reached Imam Az-Zaman (‘aj) and he Also, gave me permission to narrate their books of Arabic, like Abd al-Qahir, Sakaki and Taftazani and books of grammar from its scholars and he mentioned other general sciences.
Then the Sayyid said: Shaykh Muhammad Harfoshi gave me permission for books of traditions, Us al-Arba and other books of narration and also, to narrate from books of sciences from Muammar Ibn Abu Duniya from Amir Al-Mu’minin (‘a).201
However, I certify the veracity of the Shaykh, but I cannot guarantee the originality of the above incident.
Such a permission was not received by anyone of our scholar and tradition experts; neither in the ancient period or the later age.
His grandson Sayyid ‘Abd Allah, the commentator of Nakhba and contemporary of the author of the Hadaiq, says in his Ijaza Kabira after quoting the statement of his grandfather: As if he regarded this incident to be unreliable or feared that people would deny it; so he has sought immunity from its responsibility at the end of his statement and it is not so. Because Moammar Ibn Abu Dunya Maghribi is mentioned many times in books and his story is long. His coming out with his father in search of the elixir of life and his being lost in the wilderness as is mentioned in books of history and other books and the author of Bihar Al-Anwar has mentioned him in his account of the Owner of the house (‘a).
as-Saduq has mentioned in Kamal ad-Din202 that his name was Ali Ibn ‘Uthman Ibn Khattab Ibn Murrah Ibn Moyyad Hamadani, except that he said: Moammar Abu Dunya omitting the word of ‘Ibn’.
Apparently, what he has mentioned is right as is well-known and he mentioned that he was from Hadhramaut and the city situated there is Tanja. And he has narrated traditions from him with different chains of narrators.203
Clarification Of Doubts About The Longevity Of Imam Al-’Asr (‘A)
The author says: Our opponents condemn the Imamiyah and consider it unlikely for a person to survive for such a long period of time; and apart from improbability they attribute false things to them that the Imamiyah believe that His Eminence disappeared in the cellar and is present there only; that he will appear from there only and they wait for him to emerge from the Sardab.
Our scholars have undergone hardships in books of occultation to remove this doubt by compiling life histories of long-lived persons and mentioned their reports, stories and couplets and apparently there was no need to undergo those troubles to remove the improbability as the survival of one person for a long duration is established in all nations and this is sufficient to remove the improbability and it is His Eminence is such that no one has denied his existence, but we shall in emulating them only quote some statements of that community and give a list of some long-lived persons.
Zahabi says in Tarikh Islam204 under the circumstances of Abu al-Muhammad Hasan Ibn Ali al-’Askari (‘a) that: As for his son, Muhammad Ibn Hasan, as the Rafidhis claim that he is the Qa’im; the successor (Khalaf) and divine proof (Hujjat).
Thus, he was born in 258 A.H. and it is said that the year of his birth is 256 and that he lived for two years after the passing away of his father; after that he disappeared and it is not known how he died and they claim that he is alive in the cellar (Sardab) for 450 years.
And that he is the master of the age and that he is alive and is learned in the knowledge of the formers and latters. It is generally believed that no one has seen him and on the whole the foolishness of the Rafidha is more regarding him.205
We supplicate the Almighty Allah to make our intellects and faith stable and what these Rafidha believe in this regard, if a Muslim believes as such regarding Ali, on the contrary, the Holy Prophet (S), such a belief is not at all allowed for him, because they believe regarding him and his forefathers that each of them was having the knowledge of the formers and latters and the knowledge of the past and the future and they do not commit mistakes and errors.
Then he says: We supplicate the Almighty Allah for deliverance and seek His refuge from this false reasoning and refutation of truth; as is the habit of the Shi’a.206
Ibn Khallikan says in the biography of His Eminence: He is one regarding whom Shi’a think that he is the awaited one, the Qa’im and the al-Mahdi (‘aj). According to them he is the occupant of the cellar and they await his emergence from the cellar in the in Samarrah in the last period of time.207
Ibn Hajar Makki says after some statements in As-Sawa’iq208: And disappearance of a person for a long time for fear of his life is an extraordinary phenomenon. Then to describe the Holy Prophet (S) with this quality was preferable along with the fact that His Eminence did not describe al-Mahdi in this way. And so on.
And from these many statements, some of which are taken from others in their books are in excess and are presented as examples and reminders and this much is sufficient for our purpose.
What they attribute to the Imamiyah in having the belief that His Eminence was in occultation since the beginning till date and from this date till reappearance he is in the cellar and will remain there is pure falsehood and allegation, is spite of so many differences, no ignorant person has mentioned that His Eminence will remain in the cellar from the beginning till the end of his occultation.
On the contrary, in his traditions, reports and incidents in every book in which Imamate is mentioned, it is clearly explained that:
He had special representatives during the period of his minor occultation, who collected monies from people and spent them according to the orders of His Eminence; he issued commands and prohibitions to them and sent communications (Tauqee) to them and they and others attended to the Imam in special places and during the period of Major occultation, the location of the Imam is not known to anyone.
However, he is present during the Hajj season and he conveys his assistance to his followers as we quoted some of those incidents in this book.
How can they say that His Eminence is in the cellar and on every Eid and Friday in the well-known Du’a Nudbah they recite: If only I knew the place of your stay! Are you in Radhwa or Zee Tuwa or some other place? And Razwa is a mountain in Medina and Zee Tuwa is a place in near Mecca and we read among the titles of the Holy Imam (‘a):
“The one, who is concealed from the eyes and who is present in the settlements. One, who will appear in the house of Allah with curtains and purify the earth from the filth of disbelievers.”
It is narrated from Imam Ja’far as-Sadiq (‘a) in Ghaibah of Shaykh an-Nu’mani209: The man of this matter will disappear in one of these mountain passes - he pointed towards Zee Tuwa.
Also, it is Also, narrated from His Eminence that he said:
“The master of this matter has a likeness to Prophet Yusuf (‘a).”
Till he said: So why does this Ummah deny that Allah may do for his authority (al-Mahdi) as He has done for Prophet Yusuf (‘a)? Perhaps the master of this matter (al-Qa’im), who has been wronged and whose right has been denied, goes and comes among people frequently, walks in their markets and sits on their mats, but they do not know him until the will of Allah permits him to introduce himself to them as Allah has permitted Prophet Yusuf (‘a) to introduce himself to his brothers.210
In Ghaibah of Shaykh At-Tusi211, it is narrated from Muhammad Ibn ‘Uthman Amari (q.s.) that he said: By Allah, the Master of this Affair attends the Hajj every year; he sees the people and knows them and they Also, see him, but don’t recognize him.
Also, the Shaykh212, an-Nu’mani213 and as-Saduq214 have narrated from Imam Ja’far as-Sadiq (‘a) that he said: The people will miss their Imam. Thus, he would be present during the Hajj season and they will see him and they would not see him. Also, it is narrated from Abd al-Alaa that he said: I once traveled with Imam Ja’far as-Sadiq (‘a) [from Medina] and when we reached the Rauha station. Imam (‘a) looked at the huge mountain over there for some time and asked:
“Can you see this mountain? It is called Mt. Razwa and it a mountain of Fars. When it expressed excessive love for us, Ahl Al-Bayt (‘a), 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 (Ghaibah Sughra) and the other, a longer occultation (Ghaibah
Kubra).”215
It was previously mentioned that the advent of His Eminence is from a village called Karaa. It is mentioned in one Ziyarah Jamia in salutation on His Eminence: Peace be on the Imam hidden from sight, who is present in the cities and is Also, present in the minds; a remnant of the righteous, the heir of Zulfiqar; the awaited one and completer of remembrance, the shining sun, and the shading sky and the widespread earth; light upon light; one with whom the earth is illuminated, except a little; the full moon and the proof Allah on the creatures, the constellation and the promised day and the witness and the witnessed one.
Alas, if Zahabi, in spite of all those claims of being well informed and honesty, had told us specifically of particular Imamiyah scholar, who has mentioned such and such point in such and such book as is the practice of Imamiyah that they mention the author of their books, along with accurate information of the edition, page numbers etc. and in spite of such calumnies against the Shi’a they attribute lies to them and regard themselves to be pure and do not at all feel ashamed of it.
Secondly
Supposing we accept that His Eminence was in that place for such a long period; how does it prove the unlikelihood of his long life? Or being concealed from the sight of doubters? Or living forever?
As for the first it will be mentioned if Allah wills and as from his being concealed from the sight of people, it was previously mentioned in incident thirty-seven that Ahl al-Sunna have mentioned so many extraordinary examples that such things are nothing as compared to them.
As they say: It is allowed for man to travel in deserts teeming with armies fighting one another. And they move to the right and the left and he does not see anyone and does not hear any sound and it so happens that a man may see a hungry person other than himself and he perceives its taste and its pain and sorrow and joy and his knowledge and conjecture; in spite of that he does not see their color whether it is white or black by not having the need and by having of light and it so happens that he sees something that is between him and that thing there is a veil whose breath is a thousand yards in a dark night and he does not see anything besides him without need while the light of the sun is shining on him. It so happens that he sees an ant in the east while he is in the west and he does not see a mountain besides him without need and such statements some of which were mentioned before and the rest would be known in the same way.
As for the lifespan, thus, from these same words is known the justification of life without that they do not regard something as a cause for something else. They do not regard bread to be a cause for satiation and water to be a cause for quenching of thirst and poison to be a cause of death. Practices are in force for the Almighty Allah that when one eats bread, his hunger is dispelled, when one drinks water, his thirst is quenched. Thus, life not, but the action of God, eating and not eating in this aspect are one and the same.
Sleeping Of Black Slaves For Seven Years
Among the incidents regarded as authentic by the opponents is the one that Firozabadi has quoted in Qamus216: Abood regarding very handsome people who were asleep for seven years in place of their wood gathering and in the Muazzal217 tradition the first one to enter Paradise is Abd al-Aswadi, who is known as Abood and as a result of it, Allah, the Mighty and Sublime sent a prophet to the village folks. No one from their village embraced the faith, except these black persons and that the people dug that well for them.
Then they left that prophet in that well and closed its mouth with a rock. Then these black people came out and collected firewood and sold the firewood and from the money purchased food and drinks. Then they came to that well.
The Almighty Allah helped him in removing that rock. He removed that rock and sent down that water and drinks.
One day that black man gathered firewood. Then he sat down to rest. Then he fell down on his left and slept for seven years; then woke up believing that he had slept for only an hour.
He lifted his firewood and brought it to that village and sold it. Then he went to that well. He did not find the prophet there and those people had become regretful and had removed that prophet from the well. Then that prophet asked them about that black. They replied: We don’t know where he is. Thus, they mention him as a metaphor for one, who sleeps much.
Zamakhshari has hinted to this anecdote in his Rabi al-Abraar and in this story is the reply to all their objections; like the seven-year-old black without water and food under the glare of the sun, wind and rain and place of frequenting of wild animals, he remained safe and sound like one, who eats, drinks and walks about.
Thus, the Imamiyah say: And stranger still is the concealment of that black from the people of that village during these seven years, in spite of the fact that he was sleeping in a particular place and how can it be thought that throughout this period no one happened to pass from there and no one else needed firewood or firewood cutting was no longer practiced there.
Moreover, the secret wisdom why the Almighty Allah made him sleep for seven years as there is no way for the people to recognize Him, except that when they see or hear through perception, his sleeping and they know that the Almighty Allah does not act in vain, they believe that it can be possible according to exigency; although they do not know and from their perception they do not refrain from knowing the wisdom, thus, Imamiyah, who according to widely narrated traditional reports from the Messenger of Allah (S) and Imam Ali (‘a) that the ninth descendant of Imam Husayn (‘a) is the Imam, Caliph, Divine Proof and the promised al-Mahdi. They make it clear with perception and realization from the aspect of seeing the signs and miracles and seeing his responding to the callers for help and seeking the mediation of His Eminence in words, reaching to the position of certainty itself from not knowing the wisdom of occultation and reason of his concealment there is no harm to their knowledge and beliefs and they do not doubt his blessed existence.
Ahl al-Sunna scholars have written in the biographies of many of their divines and gnostics that they remained in some caves or mosques for such and such periods busy in recitations and worship acts and their food reached them from unseen.
Why do they regard such a thing impossible for a descendant of their Prophet? At the same time, they accept any absurd story.
Thirdly
The statement of Zahabi that no one has seen him, is Also, a lie and calumny.218
As for during the Minor occultation; a large number of people saw and met him and their names are recorded in books.
As for during the Major occultation; all have confessed that it is possible to meet him, but not to recognize him at the time of meeting; and it was revealed only after that. On the contrary, we will prove in the next chapter possibility of meeting the Imam while being aware of his identity for some special persons and there are very few, who have mentioned the account of Imam (‘a) without narrating any anecdote of meeting him. On the contrary, claims of seeing him are made even by Ahl al-Sunna people during the Minor and Major occultation; that Zahabi and Ibn Hajar should be ashamed of its mention.
Shaykh Hasan Iraqi Meets Imam Al-’Asr (‘A) In Shaam
Shaykh Abd al-Wahab Ibn Ahmad Ibn Ali Sherani writes in the book of Lawaqih al-Anwar fi Tabaqaat as-Sadat al-Akhyaar, which at the end of the book is named as Lawaqih al-Anwar al-Qudsiyya fi Manaqib al-Ulama was Soofiya:
One of them being the pious and righteous Shaykh, the owner of right divine secrets, Shaykh Hasan Iraqi who is buried on a mound in Misr Mahrusa; who lived to the age of around one hundred and thirty years.
Once Shaykh Abu al-Abbas Harithi and I met the pious and righteous Shaykh Hasan Iraqi and he said:
I narrate to you an incident by which you will understand my condition from youth till this day. During my youth I used to indulge in all kinds of vile acts. Once I went to Jami’ Bani Umayyah and saw a person speaking about Imam al-Mahdi (‘aj) and his advent. I was very elated on hearing that account and in the love of the Imam I continued praying the whole year so that the Almighty may bestow on me the opportunity to see him.
One day I was in the Masjid, when I saw a gentleman wearing a Jubba and having a Persian turban arrive and placing his hand on my shoulder, said: Why do you need to meet me? I asked: Who are you? He replied: I am al-Mahdi. I kissed his hands and said: Hazrat, please come to my place. He said: But the house should be empty and no one else should come there. So, I made the arrangements and the Hazrat stayed there and taught me some recitations and ordered me: Fast on alternate days and recite five hundred units of prayers every day and do not lie down to sleep till you are drowsy. As the Imam was leaving, he said: Hasan, now don’t listen to anyone else. Whatever you have obtained is enough for you and you will not get as much; therefore, don’t get indebted to anyone uselessly. I asked: I will obey fully. Then I came out to bid farewell to the Hazrat, but at the door, he said: Bid farewell from here only, and he went out.
He remained in that condition for some years.
Then Sherani said after mention of incidents of journeys of Hasan Iraqi that he said: I asked Imam al-Mahdi (‘aj) about his age.
He replied: Son, at present my age is six hundred and twenty years and a hundred years have passed since that date till today.
So, I mentioned this to my chief Ali Khawas. He agreed with the age of al-Mahdi (‘aj).
Also, Abd al-Wahab Sherani, in the discussion number sixty-five from the book of Yuwaqeet wa Jawahir under the account of important personalities, said after the statements which were previously mentioned in chapter four: Thus, his (al-Mahdi’s) age till date (958 A.H.) is 706 years.
As such informed me Shaykh Hasan Iraqi from Imam al-Mahdi (‘aj) and this is Also, supported by our teacher and my chief, Ali Akbar Ibn Asadullah Mauwadi, who is a latter Ahl al-Sunna scholar.
On the margins of Nafhaat Jami, after some words, he said under the forty-fifth discussion of Yuwaqeet that Abu al-Hasan Shazali said:
The Qutb has fifteen signs, which help him in infallibility, mercy, Caliphate and representation and help in carrying the Arsh and the reality of being and encompassing of qualities are exposed for him and so on.
Thus, by this his religion becomes correct and he says: Other than the prophet can Also, be infallible and one, who restricts infallibility to a certain number of people and who deny the infallibility for other than that circle: thus, he has indeed formed a new creed. Thus, for that Also, there is another aspect, which is known by all who are knowledgeable.
Thus, indeed, the command that the Promised al-Mahdi (‘aj) is present and that he is the Qutub after his father, Imam Hasan al-’Askari (‘a) as Imam Hasan (‘a) was the Qutub after his father, till he reached to Imam Ali Ibn Abi Talib - Karram Allahu Wajhum - has indication to the accuracy of limitation of this status and their existences, from the time he was proved as Qutub and in the being of grandfather of Imam al-Mahdi (‘aj), Ali Ibn Abi Talib (‘a) till nine were completed before him.
So, every individual Qutub is having this status and he is a representative of his from the aspect of his being unseen from the eyes of the general and special people and not from the eyes of the cream of the cream.
Indeed, this matter was mentioned by Shaykh, the author of Yuwaqeet and others also - (r.a.) - thus, it is definite that infallibility must be for each of the twelve Imams.
Take this benefit and Mir Hamid Husayn Hindi, resident of Lucknow, India - may Allah help him - that so far no one has written such rebuttals of the opponents, and removed doubts, especially regarding the topic of Imamate; and the humble author on this juncture quotes further words from his book of Istiqsas Afhaam. On the margins of that book, he says: We should know that great Ahl al-Sunna scholars from Hanafis, Shafeis and Hanbalis, who were contemporaries of Sherani, they have praised Al-Yawaaqeet wa al- Jawaaher in excess.
Praise Of Sherani’s Al-Yawaaqeet Wa al- Jawaaher
Shahabuddin Ibn Shalbi Hanafi has clarified: I saw a large number of Sufi people. But no one encompassed the statements of this author. And it is obligatory on every Muslim to adopt proper belief and abstain from prejudice.
Shahabuddin Ramli Shafei said: This is a book whose excellence cannot be denied. No one disputes that nothing is written like it.
Shahabuddin Umairah Shafei says, after praise of this book: I don’t think that such a magnificent book will again be written in this age.
Shaykh al-Islam Futuhi Hanbali said: None can condemn the matter of this book, except the doubting enemy or lying denier.
Shaykh Muhammad Barhamtushi Hanafi has Also, exaggerated the praise of this book in eloquent statements; after praises, he says:
So to say: So the humble servant of the Almighty Allah, Muhammad Ibn Muhammad Barhamtushi al-Hanafi says regarding Al-Yawaaqeet wa al- Jawaaher fi Aqaid al-Akabir by our chief and master, Imam of the world, the most accomplished doctor of religion; the expert researcher; and the seal of the researchers; inheritor of the knowledge of the prophets and messengers; teacher of gnostic science and religious law; mine of wayfaring and gnostic path from the attention of Allah crown of gnosticism; and much above the people of his times, our master, Shaykh Abd al-Wahhab, may Allah continue his benefits for the people and may Allah continue his blessings forever and may prolong the times and it is a book which is having a great worth and it contains many wonderful secrets; he was full of excellence and his flowers became successful in the gardens of research.
Statement Of Abdur Rahman Sufi In Miraat Al-Madariya
The gnostic, Abdur Rahman Sufi, has mentioned in the circumstances of the pivot: After cleansing the interior, he had all the spirituality of the Holy Prophet (S) from perfection of kindness and merciful hand of the pivot he took the hand of his follower of truth and inculcated in him the reality of Islam and at that time the spirituality of His Eminence Murtaza Ali (‘a) - Karram Allahu Wajhu - was present. Then he entrusted him to Ali Murtaza and said: That this young man is a seeker of truth; he has brought him up in place of his children and has conveyed the demand that this young man is very proximate to the Almighty Allah, he would be the Qutub of the time.
Thus, King of the pivot, according to the command of His Eminence, the Wilayat was transferred to Ali Murtaza - Karram Allahu wajhu - and went to his tomb in Najaf al-Ashraf and became engrossed in devotions in different manners from the spirituality of His Eminence Ali Murtaza - Karram Allahu wajhu - was found on the straight path and as a result of the mediation of the religion of Muhammad (S) he witnessed the truth of truth and became gifted and attained all the positions of gnostics and obtained the true realization of the Godhead.
At that time, the victorious lion of Allah, named his righteous son, who was the absolute heir of the Wilayat of Muhammad (S), as al-Mahdi Ibn Hasan al-’Askari. They became cognizant of him in the apparent world and he said with perfection of kindness: Qutub Madaar Badiuddeen was, as per the directions of His Eminence the Holy Prophet (S), conveyed to the lofty stations that he said: We accepted from a son. And that all heavenly books were taught to this young man due to affection.
Thus, the Master of the Age, al-Mahdi, with perfect kindness taught Shah Madaar in a short time, twelve heavenly scriptures. The first books were revealed on the progeny of the father of the prophets, His Eminence, Adam (‘a): that is Furqan, Taurat, Injeel and Zabur.
After that he taught him four books, which were revealed on the leaders of the Jinns. Their titles are: Darakoi, Jajari, Sayyari and Ilyaan. Then he taught him another four books, which were revealed on the believer angels of the divine court; he taught him those also. These were named as follows:
Meerath, Alar Rab, Sarmajan and Mutahhar; consisting of the sciences of the formers and the latters especially the Holy Imams (‘a), and according to the directions of his respected grandfather, Murtaza Ali bestowed to Qutub Madaar; perfected him and he came in the service of Asadullah Ghalib and requested that when he is free of guidance, he would be incumbent for Caliphate.
Accomplished gnostic Abdur Rahman Ibn Ahmad Dashti Jami, famous as Mulla Jami in Shawahid an-Nubuwwah219 has mentioned the details of the extraordinary aspects of the birth of His Eminence from not becoming apparent of the pregnancy of his mother and his going into Sajdah immediately after birth and recitation of the verse:
وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ
“And We desired to bestow a favour upon those who were deemed weak in the land, and to make them the Imams, and to make them the heirs” (28:5).
…in that condition and the descent of Jibra’il and other angels of mercy and taking of that Imam and his being born with detached umbilical cord and circumcised and on his right arm was inscribed:
وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ ۚ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا
“The truth has come and the falsehood has vanished; surely falsehood is a vanishing (thing)” (17:81).
And he narrated that he was the Imam after Imam Hasan al-’Askari (‘a) and the sending by Caliph after his passing away some persons to seize his house and to eliminate whoever was present there and the appearance of miracle of the Imam in drowning of two persons and their seeing Imam (‘a) in the best form standing on the surface of water and praying.
Also, the report of Hakima Khatoon is narrated on the birth and its clarification that His Eminence is the twelfth Caliph and Imam and also, in that book is present the anecdote of how Ismail Harqali met Imam (‘a) in Sar-man-raa in the seventh month and his leg being cured, which is the fifth incident and has Also, quoted the ninth incident as in each of them there is testimony for what we claim.
Also, it is narrated that: Motazid sent a messenger to the three of us and ordered us to mount on our horses and not to take anything with us, except the prayer mat and reach so and so house and 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 in the house.
He replied: The owner. And 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 the means we had. At that moment, Ahmad Ibn ‘Abd Allah, a person among us stepped into the water in order to enter the room, but he began to drown. He struggled with all his might to prevent himself from drowning till we stretched out our hands and pulled him out. He fell down unconscious for some time. The second time another member of our group repeated this. He Also, tried to step in the 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 Allah for forgiveness.
However, he did not give any response to what I had said and he 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 he had instructed the sentry that as soon as we returned, we should be taken to him immediately. We reached him in the middle of the night. He asked us about what had passed. We related to him everything in detail. He cried: Woe be unto you; did anyone see you before me? And did anyone else hear this from you? We said: No. He said: I am not the grandson of my grandfather - and he took a great oath - if I ever hear it, I shall cut off your heads. We Also, did not Dar to relate this matter to anyone as long as Motazid was alive.220
Statement Of Khwaja Muhammad Parsa In Fasl al-Khitab
Muhammad Ibn Muhammad Ibn Mahmud al-Hafizi, famous as Khwaja Muhammad Parsa, whom Mulla Jami has eloquently extolled in Nafhaat al-Uns, says in his, Fasl al-Khitab:
Abu ‘Abd Allah Ja’far Ibn Abu al-Hasan Ali al-Hadi (‘a) thought that since his brother, Abu Muhammad Hasan al-’Askari (‘a) does not have any issue, he can claim that his brother, Imam Hasan al-’Askari (‘a) had entrusted the Imamate to him, but he was labeled as Al-Kadhdhab (liar), and the successor of Ja’far Ibn Ali is Ali Ibn Ja’far and this Ali had three issues: ‘Abd Allah, Ja’far and Ismail.
As for Abu Muhammad Hasan al-’Askari (‘a), his son Muhammad is known to his Shi’a companions and the trusted ones of his family.
Then, he has narrated in brief, the tradition of Hakima Khatoon and at the end of it said that Imam Hasan al-’Askari (‘a) said: Aunt, take this child to his mother.
So, I picked him and returned him to his mother.
Hakima said: After that I came to Abu Muhammad Hasan al-’Askari (‘a); then I saw that there was a child before him with a yellow cloth on him and he was having so much effulgence that attracted me immediately.
I asked: Chief, do you have any information about this blessed infant? Please tell me about it. He replied: Aunt, it is that he will have to be waited for; this is the glad tiding, which they gave me about him.
Hakima said: I fell down into prostration in order to thank the Almighty for this glad tiding.
She said: At that time, I had doubt with Abu Muhammad Hasan al-’Askari (‘a). Then I did not see him. Then I said to him one day: My master, what did you do with the Sayyid?
He replied: I have entrusted him to one to whom mother of Musa (‘a) entrusted her son.
Ibn Arabi Maliki, despite his enmity to the Imamiyah, so much so that he says in his nightly conversation: Rajabis, group of persons who observe penance during the month of Rajab; and the effect of their devotions is that they see Rafidhis in the form of pigs, in chapter three hundred and sixty-six of his Futuhat he says: Know that the advent of al-Mahdi (‘aj) is imminent. But he will not appear till the earth is full of injustice and oppression. Then he would fill it up with justice and equity. And even if there remains only one day from the tenure of the world, the Almighty Allah will prolong it so much as to enable this Caliph to rule and he is from the progeny of the Messenger of Allah (S) from the descendants of Fatimah; his grandfather is Ali Ibn Abi Talib (‘a) and his father is Hasan al-’Askari (‘a), son of Imam Ali an-Naqi (‘a), son of Imam Muhammad at-Taqi (‘a), son of Imam Ali Ridha’ (‘a), son of Imam Musa al-Kadhim (‘a), son of Imam Ja’far as-Sadiq (‘a), son of Imam Muhammad Al-Baqir (‘a), son of Imam Zayn al-’Abidin Ali (‘a), son of Imam Husayn (‘a), son of Ali Ibn Abi Talib (‘a) till the end of the statement which is the description of the conditions of the advent of His Eminence.
It was previously mentioned in chapter four that there is another group of Ahl al-Sunna, who support this view and belief along with the Imamiyah.
Fourthly
Thus, that which Ibn Hajar has said that the occultation of His Eminence for such a long period of time is an extraordinary matter and it is unlikely that the Messenger of Allah (S) did not mention it and its mention was more important than other traits, therefore it is clearly invalid as not mentioning a quality even though it might be preferable from the aspect of wisdom is not harmful to other qualities, which he mentioned and it conforms to His Eminence.
From where did they learn that the Holy Prophet (S) did not mention these qualities when they have seen him? Perhaps he said it and it was not recorded, like numerous things, which we are certain he said, but they have not reached us or it is narrated and did not reach him. As all those who are not aware of all the sayings of His Eminence due to the excess of narrators and remoteness of the places and difference of miles or it is narrated and the same people concealed it who fabricated traditional reports as they had vested interest in fabricating of traditional reports due to their loyalties or hatred towards some persons; or worldly interests or enmity of faith etc. is not achieved from both acts.
And truly the reply is that:
Also, the news of occultation is clearly given and under the qualities of al-Mahdi (‘aj) they said: He would go into occultation for a long time till it would be said that he is dead or is killed.221 In some reports, he has explained: He has two occultations; one of them longer than the other.222
And they have informed in widely narrated (Mutawatir) traditions that al-Mahdi (‘aj) is the ninth descendant of Imam Husayn (‘a).223
With attention to what is mentioned in books of both the sects that the advent of His Eminence is at the end of the time and that no one will see him openly. After specifying the lineage and his advent at the end of the time, they have mentioned sufficient details of his occultation.
As for what he and others have said that occultation for this much period is an extraordinary phenomenon; thus, its reply would be known. And as we promised, we shall mention the name of some long-lived personalities without too much detail in order to remove the doubts of Ahl al-Sunna.
Prophet Khizr (‘A)
As no Muslim is having any doubt that Prophet Khizr (‘a) is alive since a few thousand years till date.
In books of Ahl al-Sunna it is repeatedly mentioned in the accounts of gnostic masters that so and so met Prophet Khizr (‘a) at so and so place and obtained knowledge from him.
As Muhyuddin Arabi has mentioned in chapter twenty-five of Futuhat that Shaykh Abu al-Abbas Arini mentioned a statement to me and I did not accept it. When I left him, I saw a person who was saying: Regard Shaykh Abu al-Abbas as true in so and so statement.
I turned and came back to the Shaykh. He said: Did you not accept my statement till Khizr told you to? And such examples are numerous in Ahl al-Sunna books.
As for that which Mibdi has narrated from Abdur Razzaq Kashi that he said in Istilahat: Khizr is a metaphor of wideness; Ilyas is a metaphor of seizing; and as for Khizr, a human being living since the time of Prophet Musa (‘a) till this age or a saint who resembles him to guide those who call him for help. All this is not certain in my view. Thus, it is needlessly present among the Muslims.
Shaykh as-Saduq has narrated a lengthy traditional report from
Imam Ja’far as-Sadiq (‘a) that His Eminence said:
As for the Righteous Servant, Khizr (‘a); the Almighty Allah bestowed him with a long lifespan not due to the fact that He had made him a Prophet, or because a book was revealed to him, nor that he brought a new Shariat nullifying the previous one, nor that He made him an Imam and required the people to follow him, nor because his obedience was compulsory.
Rather it was because it was there in the knowledge of Allah, the Blessed and the High, that during occultation the age of Qa’im (‘aj) would be prolonged to an extent that people would not believe it, and they would deny a long age, He prolonged the age of the Righteous Servant, Khizr (‘a) without any justification, except that it be a basis for proving the age of Qa’im (‘aj) so that the arguments and proofs of the opponents may be invalidated and that people may not have any argument against the Almighty Allah.224
He has Also, narrated from Imam Ali Ridha’ (‘a) that he said:
“Khizr (‘a) drank from the nectar of life. Thus, he is alive and will not die till the bugle is blown.”225
Indeed, he comes to us and he greets us by Salaam. His voice is audible, but he could not be seen. And he is present wherever his name is mentioned. Thus, whomsoever of you mentions him, must say Salaam to him.
Every year he is present in the ceremonies of Hajj. He performs all the rituals and he camps at Arafat; says Amen to the prayers of believers. Through him (Khizr) the Almighty Allah dispels the loneliness of our Qa’im (‘aj) during his occultation.226
We should know that according to all reports and statements of exegetes and historians, the cause of Khizr’s longevity is the water of life that he drank.
However, Allamah Karajaki has in Kanz Al-Fawa’id227, while describing the accounts of long-lived personalities, says: Khizr is one of the long-lived persons as his survival is joined till the last period of time.
Among the reports recorded about him is that when death approached Adam (‘a) he gathered his sons.
Then he said: My sons, indeed the Almighty Allah would send down punishment for the folks of the earth. So, as long as my dead body remains with you in the wilderness till you reach the valley; then send me and bury me at Shaam.
Thus, the body of His Eminence remained with them and when the Almighty Allah raised up Nuh (‘a), he took that body and the Almighty Allah send down the deluge to the earth and covered it with flood waters for a period of time.
Then Nuh (‘a) came till he reached the land of Babel and he made a bequest to his three sons: Saam, Yafith and Haam that they take that body to where he orders them to and bury it there.
Then he said: The earth is terrified and there is no companions on it and we do not know the way, but be patient till it is safe, the population increases and the land becomes familiar and dries.
Then he said: Adam (‘a) prayed to the Almighty Allah to prolong his lifespan and to keep him buried till Judgment Day.
So, the body of Adam (‘a) remained in its place till Khizr (‘a) became responsible for his burial and the Almighty Allah shortened what He had promised him till he wanted to make him alive and this is a tradition that is narrated by teachers of religion and reliable Muslims.
Prophet ‘Isa (‘A)
It is famous among Shi’a and Ahl al-Sunna that Prophet ‘Isa (‘a) is alive till date like he was alive on the earth and that he was taken to the heavens alive. He has not yet tasted death and he will not taste it till he again descends to the earth in the last period of time and prays in the lead of Imam al-Mahdi (‘aj).
There are numerous traditions on this topic and to mention them all would prolong the discussion and some of them were mentioned in chapter three under the discussion of the distinctive qualities of His Eminence.
The Accursed Infidel, Dajjal
It is famous among Ahl al-Sunna scholars that he is the same Ibn Sayyaad, whom the Holy Prophet (S) met and Umar swore that you are Dajjal, as the author of Kashaf al-Makhfi fi Manaqib al-Mahdi has clarified.
However, in the well-known tradition scholar, Ganji Shafei in the twenty-fifth chapter of Al-Bayan fi Akhbar Sahib az-Zaman228, has considered it to be among the mistakes of tradition scholars and what he has adopted is according to a tradition on whose authenticity is consensus of all scholars.
It is a report, which is narrated at that place through proper authorities from Aamir Ibn Sharajeel Shobi, a Shi’a from Hamadan, who asked Fatimah, daughter of Qays and sister of Zahhak Ibn Qays and she was among the first emigrants.
He replied: Narrate to me the tradition, you heard from the Messenger of Allah (S) directly.
She replied: If I want, I will definitely do it.
Then he said: Yes, inform me.
She said: I had married the son of Mughira and he was a nice boy from Quraish at that time. Then he was killed in the initial Jihad in the company of the Messenger of Allah (S).
So, when I became a widow, Abdur Rahman Ibn Auf and some companions of the Messenger of Allah (S) asked for my hand and the Messenger of Allah (S) Also, asked for my hand for Usamah Ibn Zaid, his freed slave and I had heard that His Eminence had said: One, who loves me should Also, love Usamah.
So, when the Messenger of Allah (S) recited the sermon, I said: My affairs rest in your hands, so marry me to anyone you like.
He said: Relocate near Umm Shareek. Umm Shareek was a wealthy lady of Ansar, who gave a lot of charity and hosted many guests.
I replied: I will do that soon.
Then he said: Don’t do that, as Umm Shareek is having many guests and I detest that your matter may arise and your garments are exposed from your thighs and that people would be able to see in you some of what you won’t like.
But narrate to your cousin ‘Abd Allah Ibn Amr Ibn Umm Maktum and he is a man from Bani Fehr Quraish and he is from the womb as Fatimah is.
So, I relocated to him, when my waiting period ended, I heard a caller of the Messenger of Allah (S) calling for congregational prayers.
So, I went to the Masjid and prayed with the Messenger of Allah (S).
Thus, when he concluded the prayer and sat on the pulpit and His Eminence smiled and said: All of you remain in your places.
Then he said: Do you know why I have gathered you?
They replied: Allah and the Messenger are more cognizant
of it.
He said: Indeed, by Allah, I did not gather you for exhortation and neither for making you afraid, but I gathered you, because Tamim was a Christian man. He came and pledged allegiance and embraced Islam and informed me of a tradition, which agreed with what I informed you regarding Christ and Dajjal.
He informed me that he was on a ship along with thirty other persons from Lakham and Juzaam. The stormy waves continued to take them round and round for a month. Till they reached the banks of an island in the west.
They entered the island and came across fur covered creature whom they could not recognize.
They asked: Woe upon you, who are you?
He replied: I am Jassasa.
They asked: What is Jassasa?
He replied: O people, go to that man in the monastery; because he is very eager to give information to you.
He said: When he mentioned the name for us, I feared that he might be Satan.
He said: So, we hurried to enter the monastery.
There we saw a man, who was the largest human being we had ever seen. He was in great pain. His hands were tethered to his neck and he was tied in iron chains from the knees to his ankles.
I said: Woe be on you, who are you?
He replied: You have become capable of my news. So, tell me who you are?
I said: We are people from Arabia and we had a shipwreck in a storm. We were tossed about in the waves till they brought us to your island.
Then we entered the island and saw a creature that was extremely hairy.
We asked it: Woe upon you, who are you?
He replied: I am Jassasa.
I asked: What is Jassasa?
He replied: Go to this man in the monastery as he is very eager to give you information. So, we hurried to you and we are afraid of him and not sure whether he is a satan.
He said: Tell me about the date palm, which produces fruit.
I replied: Regarding which of its aspect?
He replied: I ask you of the date tree, whether it will produce fruits?
We said: Yes.
He said: Know that very soon it will not produce fruit.
He said: Inform me what is the sea of Tiberia?
We replied: About which of its aspect do you inquire?
He asked: Does it have water?
We said: There is plenty of water there.
He said: Know that soon its water would disappear.
He said: Inform me about the spring of Zaar.
We replied: What do you want to know about it?
He said: Is there water in the spring? Do the people used that water for irrigation?
We replied: Yes, there is plenty of water in that spring and the residents of that place utilize it for irrigation purpose.
He asked: Tell me what the trustworthy prophet did?
They said: He migrated from Mecca and arrived in Yathrib.
He asked: Did the Arabs confront him?
We replied: Yes.
He asked: How did they behave with him?
So, we informed him that His Eminence emerged victorious over the Arabs near him. Then they obeyed him.
He asked: Is it so?
Yes, they replied.
He asked: Know that it was good for them that they obeyed him and I inform you about myself. I am the Masih Dajjal. Indeed, He would allow me to appear.
Then I will appear and tour all over the world. Then no village will remain where I will not stay for forty days, except Mecca and Medina as both of them are prohibited for me. Whenever I intend to enter one of them, an angel emerges before me with a naked sword. Then they hinder me from entering it. And indeed, there are two angels for each of those nobles who provide security to them.
The narrator said: The Messenger of Allah (S) hit at the pulpit with whatever was there in his hand and said: This is Tayyaba. This is Tayyaba. This is Tayyaba. That is Medina. Have I not informed you about it?
Yes, the people replied.
He said: The tradition of Tamim astonished me as it was in accordance to what I had informed you of regarding Mecca and Medina. Know that it is in the sea of Shaam or in the sea of Yemen; no, on the contrary it is before the east and not east itself and he gestured with his hand.
He said: Thus, we memorized it from the Messenger of Allah (S).229
Baghawi has narrated this report from Fatimah in his Misbah230, omitting the beginning part and regarded it as authentic and in the report of Hassan Also, from Fatimah it is narrated in the tradition of Tamin Rawi that he said:
Suddenly I saw a woman being dragged by her hair.
I asked: Who are you?
She replied: I am Jassasa. Leave this fort.
So, we went out of there and suddenly saw a man who was being dragged by his hair and he was tied up in chains and shackles and was suspended between the sky and the earth.
So, I inquired: Who are you?
He replied: I am Dajjal.
Muslim has narrated the first report in his Sahih and it is clear that survival of Dajjal from that day till the advent of Imam al-Mahdi (‘aj) is stranger than the survival of His Eminence himself from some aspects.
First: Survival of a person in shackles in great torment in an island, whose location is not known to anyone and he is himself unable to seek benefit or warding off harm from himself, is stranger than the survival of a capable person through the ages settled from all what he desires from the causes of help of life and capable to ward off harms.
Second: His age, according to this report and other reports is more than the age of His Eminence; on the contrary the apparent meaning of this report proves that he was present even ages before the Messenger of Allah (S).
Third: Dajjal is a disbeliever and a polytheist; on the contrary he is a claimant of divinity and he leads people astray; on the contrary in many reports in both the sects, it is mentioned that no prophet came, but that he warned his followers about the mischief of Dajjal.
Therefore, the survival of such a person and his being sustained in unusual manner is stranger than the survival of a person regarding whom all the prophets gave glad tidings and for whom they were in anticipation of that he would fill world with justice and eradicate injustice, polytheism and hypocrisy. Who would invite all the creatures to confess to the oneness of Allah, the Mighty and Sublime, which was not accessible to any of the prophets or successors. Although he is worthier to be sustained from unseen.
Supposing the attribution of Ahl al-Sunna to Imamiyah is true that His Eminence is located in the cellar in Sar-man-raa, as Ganji Shafei has clarified, although with all his justice in the aspect of his being uninformed about books of Imamiyah, he has been deceived by his predecessors regarding this relation, on the contrary, he proved that the survival of ‘Isa (‘a) and Dajjal are due to the survival of His Eminence and the survival of both of them is a result of the survival of His Eminence. As the exigency behind the survival of ‘Isa (‘a) is that it will lead to the conversion of People of the Book to Islam.
As is hinted at in the verse:
وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ ۖ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا
“And there is not one of the followers of the Book but most certainly believe in this before his death” (4:159).
And it is testimony to the claim of Hujjat (‘a) and its explanation for the rebels by his following Imam al-Mahdi (‘aj) in prayers as the existence of ‘Isa (‘a) would not be lawful without supporting Islam and to testify and follow the Imam, except if he is alone capable of religious propagation, which would be against the teachings of Islam.
Thus, ‘Isa (‘a) has no role, except to help and support Imam al-Mahdi (‘aj).
And how can the existence of branch be justified in the absence of the root.
And the wisdom behind the survival of Dajjal in whose existence there is nothing, but mischief and corruption, it is a test and trial of the Almighty Allah for people so that the obedient ones may become distinct from the disobedient, the good-doers from the sinners, the peace-makers from the trouble-makers, and this is the result of the presence of one to whom are related obedience and disobedience, reform and corruption, commands and prohibitions and action and abstaining from them; and that cannot be anyone other than Imam al-Mahdi (‘aj), who is a sign of the prophethood of his grandfather.
And how can they believe in the survival of these two branches and deny the survival of the root, all of whose existence is mercy, kindness and goodness?
Prophet Ilyas (‘A)
Through his chains of narrators, Thaalabi has narrated in Arais at-Tijan from a man from Ascalon, who had traveled to Jordan at midday; then he saw a man.
He asked: Who are you, O slave of Allah?
He did not reply.
Again, I asked: Who are you, O slave of Allah?
He replied: I am Ilyas.
I began to shudder. Then I asked: Please supplicate the Almighty Allah to remove from me what has struck me. So that I may understand your tradition.
He said: So, he recited eight supplications for me:
O the righteous, O the merciful, O the Charitable, O Benefactor; O the living and O the Self-subsisting; and two supplications in Syriac which I did not understand. Then the Almighty Allah removed the shivering from me. Then he placed his hand on my shoulders. I felt cold and nice between the nipples.
I asked: Did you receive divine revelation today?
He replied: No divine revelation has come to me since the sending of Prophet Muhammad (S).
I asked: How many prophets are alive today?
He replied: Four: two on the earth and two in the sky. ‘Isa and Idrees are on the sky and Ilyas and Khizr on the earth.
I asked: How many Abdal (pivots) are there?
Sixty; fifty of them are near the Areesh of Egypt till the banks of Euphrates and two are in Masisa and one is in Ascalon and seven are in the other lands and whenever the Almighty Allah takes up one of them, He brings another in his stead. Through them the Almighty Allah wards off calamities from the people and for them the rain falls.
I asked: Where is Khizr?
He replied: On islands.
I asked: Have you met him?
He replied: Yes.
I asked: Where?
He replied: In Hajj season.
I asked: What do you two have to do with each other?
He replied: He holds my beard and I hold his.
That person said that this incident occurred when there was a conflict between Marwan Ibn Hakam and the people of Shaam.
I asked: What do you say regarding Marwan Hakam?
He replied: What will you do with him? He is a cruel fellow. He is disobedient to the Almighty Allah. The killer, the victim and the witness all would be in Hell.
I said: I attended, but did not hit with my spear and did not shoot my arrow and did not use my sword and I sought the forgiveness of Allah from that place that I should never return to there ever.
He said: Good, be like that only.
I and he were seated when two loaves of bread, whiter than snow, were placed before him. We ate one loaf and a part of the second and the rest was taken away.
I did not see anyone putting it there or taking it away.
He was having a she-camel which grazed in the valley of Jordan. He raised his head towards her. He had not called her, but she came to him and lay before him. He mounted her.
I asked: I want to accompany you.
He replied: You don’t have the capability to accompany me.
I said: I don’t have wife or family.
He said: Get married and beware of four kinds of women, who are separated from their husbands and you may marry any woman you may want.
I asked: I would like to meet you.
He replied: Time and place is not fixed for seeing me.
Then he said: I want to perform Itikaaf in Bait al-Muqaddas during the month of Ramadhan.
At that moment, a tree came between me and him. Thus, I swear by God, I don’t know where he went.231
I have quoted this report without having confidence in its correctness so that the injustice of Ahl al-Sunna is exposed that they have quoted such reports and did not regard them as unbelievable and did not ridicule its narrators despite the fact that what we claim regarding Imam al-’Asr (‘aj) and his survival, his touring the lands and the seas, as they have narrated for Ilyaas and Khizr and in this place regard it as negation of wisdom and sometimes describe His Eminence as the missing Imam. May Allah give us refuge from sloth and hard-heartedness.
Salman al-Muhammadi al-Farsi
Sayyid Murtaza says in Shafi: Scholars of traditional reports have mentioned that he (Salman) lived for three hundred and fifty years and some have said that he lived for more than four hundred years and it is said that he met ‘Isa (‘a).232
Shaykh At-Tusi says in the book of Ghaibah: Some scholars of tradition have narrated that Salman al-Farsi met ‘Isa Ibn Maryam and lived until the time of our Prophet (S). His story is famous. On the basis of this, it exceeded five hundred years.
Khazini has narrated: When Salman embraced Islam and the Muslims congratulated him; the Holy Prophet (S) said: Are you congratulating him for embracing Islam while he used to call Bani Israel to faith to its God and Prophet four hundred and fifty years ago?
In another report, he said to his wives: Salman is my seeing eye; and do not think that he is like others. Indeed, Salman called to God and to me four hundred and fifty years before I was sent.
Shaykh Of The Tradition Of The Quls
Shaykh of the tradition of the Quls233
Sayyid Ali Ibn Abd al-Hamid has written in Anwar al-Madhiya that Raees Abu al-Hasan Katib Basri, who is considered as a man of letters, says that in 392 A.H. it had not rained for many years in Basra when all of sudden pearls rained down there. When Arabs heard about it, people speaking different tongues came from far off places and I Also, came with some people to learn about the details of this incident; so that perhaps something useful can be learnt from there.
I reached there to find a tall tent and moved towards it with my friends. A very old man sat there surrounded by his servants and companions. We greeted the old man and he reciprocated in a nice way. A person introduced me as the leader of my group and an eloquent ‘Arab. “We have come to meet you; perhaps we will gain something useful from you. We have come to you since you are so aged.”
He said: O nephews, I don’t have what you expect from me. I remained busy in worldly matters. If you want something useful, you must refer to my respected father; he is in that tent opposite to mine.
So we went to that tent to find an extremely old man lying down on his bed surrounded by his servants. We came to him, greeted and explained that his son had sent us to him so that we may learn something useful from him.
He said: O nephews, I was Also, involved in worldly matters like my son; you must refer to my father and he pointed to another tent.
We said: Let us go there and see. We found that old man surrounded by a crowd of people who hastened to us the moment they saw us approach. They asked: “What do you want, may Allah bless you?”
“We would like to greet your master and we hope to learn something useful from him.”
They said: “You will indeed benefit from meeting our master.”
One of them went inside to seek permission and returned. Then he escorted us inside. We saw a bed in the centre of the tent and two small pillows at the sides and a big pillow in the centre on which the head of that old man was placed. We greeted him in a loud voice and he replied in a very nice way. One of us repeated the same dialogue that we had with his son, and told him that he has sent us to him so that we might be able to gain something from him.
He opened his sunken eyes and asked his servant to help him to sit up.
After that he said: O nephews, pay attention to what I say. None of my father’s children survived though he was very desirous of them; thus, when I was born, he was very much excited. When I was hardly seven, my father passed away. After that my uncle took me under his care and like my father, he was Also, worried about my survival. So, he brought me to the Messenger of Allah (S) and beseeched: O Messenger of Allah (S) this is my nephew and my brother is no more. I am responsible for his upbringing. I fear that he might Also, die like the other children of my brother. So, write an amulet for his safety and health.
His Eminence (S) asked: Why have you forgotten the four Quls? That is Surah Kafiroon, Surah Ikhlas, Surah Falaq and Surah Naas.
After that I made it a habit to recite those chapters every morning and blow on myself. No harm touched me ever after that and I have lived to this old age. So you Also, take note of this.
After that we returned.234
Ubaid Ibn Shareed Jurhami
He lived for 350 years and met the Messenger of Allah (S). He embraced Islam and lived till the time of Muawiyah and told him as follows: I have met a person, who lived for one thousand years and he told me that he has met a person, who lived for two thousand years.235
Rabi Ibn Zabi Fuzari
He narrated from Abd al-Malik: “I spent two hundred years of my life in Fatara, between Prophet Muhammad (S) and Prophet ‘Isa (‘a). Then I spent one hundred and twenty years during the time of ignorance and then I lived for sixty years during the time of Islam.”236
Qass Ibn Saada Ayaadi
He lived for six hundred years237 and many miscellaneous sayings are narrated from him.238
Aws Ibn Rabi
He lived for two hundred years.239
Satih the Soothsayer
He lived for three hundred years and his report is well known.
Abu Ridha’ Baba Ratan
He is Ibn Karbal Ibn Ratan Tabrandi Hindi: It is mentioned in Qamus that: Some say that he was not a companion of the Holy Prophet (S) and that he was a liar. He appeared in India after the year 600 and claimed that he was a companion of the Holy Prophet (S) and some have testified to his claim and narrated traditions which he claimed to have heard from companions of the prophet.
The accomplished chief and scholar, Sayyid Ali Khan in Sulwat al-Gharib wa Uswat al-Areeb, has narrated from Part Eight the account of Salauddin Safdi that he said:
I quote from the writing of accomplished Alauddin Ali Ibn Muzaffar Kindi as follows: Narrated to me the Qadi Jalaluddin Abu ‘Abd Allah Muhammad Ibn Sulaiman Ibn Ibrahim Katib from his own words on Sunday the 15th Zilhajj, year 711 A.H. in Darus Saada, Mahrusa Damishq that he said: Informed me Nuruddin Abu al-Hasan Ali Ibn Sharif Shamsuddin Abu ‘Abd Allah Muhammad Ibn Husayn Husayni Asari Hanafi from his own words during the last ten days of Jamadi I, year 701 in Cairo that he said: Informed me my grandfather, Husayn Ibn Muhammad that he said: During the period of Saba, when I was 17 or 18 years old, I traveled with my father, Muhammad and uncle, Umar from Khorasan to India for trading.
When we entered the boundaries of India, we reached a farm there. The caravan halted there. A noise arose. We asked about it.
They said: This farm belongs to Shaykh Ratan and this is his Indian name. People described him and named him as Umar. Since Amar became Umar out of the habit.
When we dismounted, outside the farm we saw before it a great tree, which shaded a large number of people and under it there was a huge crowd from the people of that farm.
All the people from the caravan headed to that tree and I was Also, among them. When we saw the people of the farm, we greeted them and they replied to our greetings and we saw a large bag hanging from the branches of that tree.
We asked them about their condition.
They said: This is a bag containing Shaykh Ratan who met the Messenger of Allah (S) twice and His Eminence had prayed for his long life six times.
We requested the people of that farm to bring down the elderly gentleman so that we may hear directly from him the account of his meeting the Messenger of Allah (S), and what he narrates from His Eminence.
An elderly person from that farm came to the bag containing the old man, which was on a pulley; then he brought him down. We saw that the bag was full of cotton and the old man lay in the centre.
He opened the bag and we saw the old man like a chicken.
He uncovered his face and placed his mouth near his ear and said: O grandfather, these people have come from Khorasan and among them are nobles from the descendants of the Holy Prophet (S). We request you to inform them how you met the Holy Prophet (S) and what he said to you.
Sighing deeply, the Shaykh said in a voice resembling the buzzing of the honeybee in Persian and we were able to hear him and understand his words.
He said: During my youth I traveled with my father to Hijaz for trading purpose. When we reached a mountain pass of Mecca at a time when the rains had flooded all the passes, I saw a wheat complexioned handsome young man grazing camels in those valleys and the flood waters came between him and his camels. He was fearful of being swept away by the flood waters since there were very strong currents.
I was aware of his condition. I came to him and took him on my shoulders and carried him out of the floods and brought him to his camels. Without previous information about his condition when we placed him near his camels, he looked at me and said in Arabic:
May Allah increase your age. May Allah increase your age.
May Allah increase your age.
So, I placed him down and went on my errands till we entered Mecca for some matter, which had come regarding the trade. I completed the job and then returned to my homeland.
When a period of time passed after this and we were seated in this our farm house on a moonlit night, we saw the moon being split into two. Half of it set in the east and the other half set in the west for one hour the night became dark.
Then the half part arose from the east and half from the west till they joined each other in the middle of the sky like it previously was.
We were astounded at this and did not know what the cause of it was. We inquired about it from those returning from there and they explained the reason behind it.
They informed us that a Hashemite man has appeared in Mecca, who claims to be the Messenger of Allah for the people of the world and the people of Mecca. They asked him to show miracles like the miracles of other prophets; like commanding the moon to split into two halves in the middle of the sky and that half of it should set in the west and the other half in the east. Then it should return to its original position. He performed this miracle for them through divine power.
When I heard this from the travellers, I became eager to see him so I prepared for the journey and finally reached Mecca and entered the city and inquired about the one, who had split the moon. They directed me to him. I came to his place and sought permission to enter. When he asked me to enter, I went inside his place.
I saw him seated in the centre of his house and effulgence was apparent from his face. I recognized his description from what I had seen in the previous journey. When I greeted him, he looked at me and smiled and recognized me and said: And peace be on you. Come near me.
There was a tray of dates before him and around it was a group of his companions like stars and they were according respect to him.
So, I stood in my place due to his awe.
He said: Come here and have this as agreement is from compassion and hypocrisy is from apostasy.
So, I went forward and sat down; then I ate from those dates. His Eminence served me those dates himself till he gave me six dates, other than what I myself ate.
Then he looked at me and smiled and said: Did you not recognize me?
I replied: Although I do, but I am not sure.
He said: Did you not pick me up during so and so year and carry me across the flood waters between me and my camels?
I recognized His Eminence and said: Yes, O, Messenger of Allah (S), by Allah, O the most elegant one.
He said: Give me your hand.
So, I stretched out my right hand and he held it in his right hand and said: Say: I testify that there is no god, except Allah and I testify that Muhammad is the messenger of Allah.
I repeated it in the way he told me to and my heart became happy at that.
When I wanted to leave, he said: May Allah increase your age. May Allah increase your age. May Allah increase your age.
Then I bid farewell to him and was pleased on meeting him and on my Islam and the Almighty Allah fulfilled the supplication of His Prophet (S) and bestowed increase in my age a hundred years for each supplication. And this is my age today; that it has crossed six hundred and some odd years.
By each supplication, my age increased by a hundred years and all those present in this farm are my descendants of the fourth generation and the Almighty Allah has opened doors of goodness for me and for them through the blessings of the Messenger of Allah (S) and praise be to Allah.
After narrating this anecdote, Safadi said: As if I see that some of those, who become aware of the tradition of this long-lived person, they doubt his long age to such a limit that they become suspicious of his claim. Then he mentioned the cause of doubt from experience and the statements of the companions of companions, which will be mentioned after this. Then he has refuted them through the statements of Abu Mashar, Abu Raihan and others from the astrologers, whom we shall mention in the due course.
And he said that the survival of Ratan to age, which is narrated is a miracle of the Messenger of Allah (S) and indeed the Holy Prophet (S) supplicated for a group of his companions to have a lot of children and have a long life till he said:
So, it is nothing new that he should have prayed six times for his long life.
If we have not seen anyone living for this long it does not prove that no one has been able to reach this age.
Muhammad Ibn Abdur Rahman Ibn Ali Zamarrudi Hanafi said: Informed me Qadi Moinuddin Abd al-Mohsin, Ibn Qadi Jalaluddin ‘Abd Allah Ibn Hisham and narrated the previous tradition as he had heard it: informed me about it the above-mentioned Qadi through the same chains of narrators on 15 Jamadi al-Akhira, 737 A.H. Then Zahabi has narrated that he denied this claim and did not regard it as authentic.
It is narrated from the first volume of Kashkol of Shaykh Raziuddin Ali Lala Ghaznavi that this Shaykh passed away during the year 642 A.H. and in the last one-third he has narrated that Ali Ghaznavi travelled to India and met Abu Ridha’ Ratan and he gave him a letter of the Messenger of Allah (S) and he has mentioned the description of it which is not appropriate to be mentioned here and Ali Lala was the brother of Hakim Sinai, the famous poet.
He says in Dawair al-Ulum: Abu Ridha’ Ratan Ibn Abu Nasr Moammar Hindi was from the companions of Prophet. He is having a letter. He passed away on the 3rd Jamadi Awwal, year 642 A.H.
The venerable Shaykh, Ibn Abi Jamhur Ahsai, in the beginning of the book, Awali al-La-aali:240 has narrated through his chains from Allamah Jamaaluddin Hasan Ibn Yusuf Ibn Mutahhar that he said: Narrated to me my master, Sharafuddin Ibn Ishaq Ibn Mahmud Yamani, Qadi in Qom from his uncle, Maulana Imaduddin Muhammad Ibn Fathan al-Qummi from Shaykh Sadruddin Sawai that he said: I came to Shaykh Baba Ratan and his eyebrows were drooping on his eyes due to old age.
He removed them from over his eyes and looked at me and said: Can you see these two eyes? How long it is since I saw by them the blessed face of the Messenger of Allah (S) and indeed I saw His Eminence on the day of the digging of Khandaq and he carried the rubble on his shoulders with the people and I heard him say: O Allah I ask You for ease and an ordinary death and return without shame and humiliation.
The divine scholar Maulana Muhammad Salih Mazandarani, writes in the commentary of Us al-Kafi:241 I saw in the hand of Allamah Hilli that he had written on 14th Rajab 707 A.H. which I narrate from Maulana Sharaf al-Millat…till the end as it is narrated in Awali and its last words are: I am not satisfied on the words of this strange report as it is not narrated with proper authorities.
Thus, it can be concluded that no one other than Zahabi, author of treatise: Risala Kasaro Tan Baba Ratan, has falsified the report of Shaykh Bahai. And Allah knows best.
‘Abd Allah Yamani
Salih Ibn ‘Abd Allah said that he was a long-lived person and I had seen him in the year 734 A.H. and he said: I have seen Salman al-Farsi. He narrated tradition from the Messenger of Allah (S) that he said: The love of this world is the root of all evil and the secret of worship is good expectation from God.242
Abd al-Masih Ibn Baqilah has said in Mustatraf: He lived for 320 years till the advent of Islam.243
The well-known Shaqq al-Kahin lived for three hundred years.244
Awf Ibn Rabia Ka’ab lived from 214 years.245
Thawb Ibn Sadaaq Abdi lived for 200 years.246
Radaya Ibn Ka’ab lived for 300 years.247
Ubaid Ibn Abras lived for 300 years.248
Zuhair Ibn Habal Ibn ‘Abd Allah lived for 300 years.249 Amr Ibn Aamir Maaus Samaa lived for 800 years.250
Ibn Habal Ibn ‘Abd Allah Ibn Kinana lived for 600 years.251
Mastuar252 Ibn Rabia lived for 330 years.253
Duriad Ibn Nahad lived for 450 years.254
Teemullah Ibn Akaba lived for 200 years.255
Maady Ibn Karb lived from 250 years.256
Thawba Ibn ‘Abd Allah Ju’fi lived for 300 years.257
Z al-Asba Adwani lived for 300 years.258
Ja’far Ibn Qibt lived for 300 years.259
Mohsin Ibn Atbaan lived for 250 years.260
Saifi Ibn Riyah Abu Aktham, famous as Zil Hilm, lived for 270 years.261
Aktham Ibn Saifi lived for 300 years.262 Aamir Ibn Tarb Adwani lived for 300 years.263
Murabba Ibn Zaba lived for 240 years.
Amr Ibn Hamima Doosi lived for 400 years.264
Moammar Mashriqi, resident of Suhrward,265 who met Amir Al-Mu’minin (‘a) and Allamah Karajaki has written in Kanz Al-Fawa’id narrating from a group of Ahl al-Sunna and people of that city who testified that he lived for around 450 years and met Amir Al-Mu’minin (‘a).266
Haaris Ibn Mazaaz lived for 400 years.267
And reports and couplets and lineage of this group are explained in detail in Kamal ad-Din and Ghurar of Sayyid Murtaza and Kanz of Karajaki and Ghaibah of Shaykh At-Tusi, but those details would be of no use here.
Abu Bakr ‘Uthman Ibn Khattab Ibn ‘Abd Allah Ibn Awaam
In his Majalis, Shaykh At-Tusi has reported that Ibrahim Ibn Hasan Ibn Jamhur narrated that Abu Bakr Al-Mufid Jarjarai told me in 376 A.H. that when I went to meet Abu Amr ‘Uthman Ibn Khattab Ibn ‘Abd Allah Ibn Awwam in 316 A.H. in Egypt there was so much rush of visitors that he had to occupy the attic of the house. After that I traveled to Mecca with him and he dictated fifteen traditions to me. He informed me that he was born during the reign of Abu Bakr Ibn Abi Qahafa. When the tenure of Amir Al-Mu’minin Ali Ibn Abi Talib (‘a) arrived, I came out to meet him with my father. On way to Kufa, we had water shortage and were on the verge of death. My father was very much aged and I asked him to wait when I went out in search of water.
I found a well at a short distance. First of all, I undressed and had a bath; and then drank as much water as I wanted. I decided to bring my father there since he was nearby.
I went to him and said that there was a well nearby. But when he accompanied me, we could not find any well. We gave up after a long time and had hardly sat down to rest when he passed away. Somehow, I managed to bury him there and then came to Amir Al-Mu’minin (‘a). He was about to march for the Battle of Siffin. When I bent down to kiss his feet, I received this wound.
Abu Bakr Al-Mufid says: A clear scar was visible on his face.
Imam Ali (‘a) asked about me and I narrated to him about what had befallen us. He said: Anyone, who drinks from that well has a long age.
Then he named me as Motamar.
Abu Bakr Al-Mufid says: Then he narrated many traditions to me from Imam Ali (‘a), which I noted down. At that time some teachers of his native country, Tanja, were Also, present there. They Also, verified his authenticity and the fact that he had met Amir Al-Mu’minin (‘a).
Finally, that aged personality passed away in 317 A.H.268
It is possible that the last words may not be a part of the report because Allamah Karajaki, student of Shaykh Al-Mufid says in Kanz Al-Fawa’id,269 And the account of Moammar Abu Duniya, alias Ashja is well-known among many Ahl al-Sunna; that he lived since the period of Ali Ibn Abi Talib (‘a) till date and that he is settled in the western lands known as Tanja and people have seen him in those lands that he has crossed and he had performed the Hajj and Ziyarahs. And they have mentioned his reports and traditions, which he heard from Amir Al-Mu’minin (‘a) and in reports of Shi’a, it is mentioned that he will remain alive till the appearance of the Master of the Age (‘a).
In the same way, the account of another long-lived person from the east is mentioned, who lived in a town in the east. He is known as Suhrward till now.
I met a group of people, who had met him and they narrated a tradition for me and said that he was a servant of Amir Al-Mu’minin (‘a). The Shi’a say that both of them will join together at the time of the reappearance of Imam al-Mahdi (‘aj). On the basis of this, the report that he passed away would be without basis and Karajaki, a resident of Egypt was more cognizant of it than Al-Mufid Jarjarani and his like.
Ali Ibn ‘Uthman
Ali Ibn ‘Uthman Ibn Khattab Ibn Marra Ibn Mazeed Moammar Maghribi alias Abu Dunya or Ibn Abi Dunya.
Shaykh as-Saduq has narrated from Abu Saeed ‘Abd Allah Ibn Muhammad Ibn Abd al-Wahab Ibn Nasr Sijzi that he said: Narrated to us Abu Bakr Muhammad Ibn Fath Raqqi and Abu al-Hasan Ali Ibn Hasan Ibn Ashki, son-in-law of Abu Bakr said:
“Once we met a person in Mecca from Maghrib. We had come to the House of Allah for Hajj along with a group of tradition scholars and went to that person. It was three hundred and nine Hijra then. We saw that all the hairs of the head and beard of that person were black. However, he was a skeleton covered with skin like a dry water-bag. He was surrounded by his grandchildren and elderly people of his homeland. They informed that they lived in the far most region of the north-west Africa near Bahirah Ulya. Those elderly persons testified: ‘We heard from our forefathers and they from their ancestors that they are watching this person called Abu Duniya Muammar whose name is Ali Ibn ‘Uthman Ibn Khattab Ibn Marra Ibn Muwayyad from a long time. He is Hamadani and a resident of highland of Yemen.’ We asked that aged person, ‘Have you seen Ali (‘a)?’ He pointed with his hand. His eyebrows were hanging in front of his eyes.
When his eyes were opened, it appeared as if two lamps were lighted. He told us, ‘I have seen him with these eyes of mine. I was his servant. I accompanied him in the Battle of Siffin and this injury was caused by the hoof of his mount.’ We saw the mark of injury on his right eyebrow. All the grandsons and other relatives of that elderly person surrounding him testified for his long life and said, ‘We have seen him in the same state since the time we were born and began to understand things and we have heard the same from our forefathers also.’
When we talked to him, we came to know that he was not of unsound of mind and whatever was asked to him, he replied after thinking. We asked him about himself. He related, ‘My father used to read ancient books and Sahaifs (scriptures). Thus, he read about Aab al-Hayat (Life-giving water) in one of the books that it is in darkness and whoever drinks this water will have a very long life. After reading this, he developed interest in visiting the darkness. We gathered essential items for the journey and took a few servants, milch camels and camels as beast of burden and departed. I was thirteen years old then. After continuous traveling, we reached darkness and entered the darkness. We travelled in it continuously for six days. We used to differentiate day and night by a faint light, which slightly reduced the darkness of night. After continuous travel, we descended between some mountains and valleys and my father went around searching for a spring of life everywhere. He had read that the spring of Aab al-Hayat was at that spot.
We stayed at that place for a few days and the water we had with us was depleted. We lived on the milk of she-camels. If we had not the she-camels with us we would have died of thirst. My father continuously went about here and there in search of Spring of Life and he had ordered us to keep the fire burning, so that the way remains visible and he does not have difficulty in reaching us. We stayed there for five days and my father remained busy continuously searching, but the spring was not found. At last, he gave up and intended to return. Our provisions for journey were exhausted. When servants feared for their lives, they insisted my father to move out of the darkness.
One day, I came out of my caravan to relieve myself and went a little far away. Incidentally, I saw a spring, which had white and sweet water. That spring was neither too small nor too big and was of medium size, which was gushing forth slowly. I went near it and drank two or three handful of water, which was very sweet, tasty and cool. I came back running to my caravan and gave the good news to servants that I had found out a spring of water. They took along water-bags and came along with me. I did not realize at that time that my father was searching for a spring. Instead, I was happy that water was exhausted in our caravan and I found a spring. My father was not present at that time and had gone in search of the spring. We searched for that spring a lot, but could not find it. The servants falsified me and said, ‘You did not speak the truth.’ When we returned to our camp, we saw that my father had Also, returned. I narrated the entire episode to him. He said, ‘My son, I bore all these calamities for the sake of this spring only, but I could not find it and you found it. Now, your life would be so long that you would become wary of living.’ Eventually, we returned to our home. My father remained alive for a few years and passed away after that. May Allah be pleased with him.
When my age reached nearly thirty years, the Messenger of Allah (S) and two of his caliphs had passed away. When I came to Mecca during the last days of third caliphate, my heart was attracted to Ali among all the companions of Holy Prophet (S). Thus, I joined his service and was present along with him in all the battles. This is the mark of the injury caused to me in the Battle of Siffin by the hoof of his horse. I continued to serve him after that Also, till he passed away. Then his children and household members insisted that I stay with them, but I returned to my homeland. I set out for Hajj again during the time of Bani Marwan and came back with my fellow countrymen. Whenever I go on a journey, the kings of western countries, who know about my long life summon me to their court and ask me about my long life and what I had witnessed and experienced. I wished that I perform Hajj for last time and as you see my grandsons gathered around me have brought me here.”
Muammar Maghribi said: “My teeth fell two or three times and grew once again.” We said, “Please narrate the traditions heard by you from the Commander of faithful, Ali Ibn Abi Talib (‘a).” He said, “I had no interest or enthusiasm in seeking knowledge and his companions were seeking a lot of knowledge from him. As I loved the master very much, I used to remain busy serving him. Then too, whatever I had heard from master, I narrated to knowledge-loving people of western countries, Egypt and Hijaz and all of them have passed away, but these grandsons of mine have recorded them all. Then he took out a book and read aloud a few traditions from it (which are narrated below).
Narrated to us Abu al-Hasan Ali Ibn ‘Uthman Ibn Khattab Ibn Murra Ibn Mazeed Hamadani famous as Abu Duniya Muammar Maghribi (May Allah be pleased with him in his life as well as after his demise):
Ali Ibn Abi Talib told me that the Messenger of Allah said: “Whoever loves the people of Yemen loves me and whoever hates the people of Yemen hates me.” And he narrated some traditions for us.
as-Saduq has Also, narrated from those two that when that ruler of Mecca heard the story of Abu Duniya, he requested him: I am compelled to send you to Muqtadir at Baghdad; because I fear that if I don’t, he would punish me.
Thus, pilgrims from Maghrib, Misr and Shaam implored him to excuse him and not to send him as he was very aged and no one knew what will happen to him if he was sent from there.
This incident is Also, narrated in another way, which is more reliable that narrated to me Abu Muhammad Hasan Ibn Muhammad Ibn Yahya Ibn Hasan Ibn Ja’far Ibn ‘Abd Allah Ibn Hasan Ibn Ali Ibn Husayn Ibn Ali Ibn Abi Talib gave me the licensed to narrate traditions, which were authentic and according to me, the tradition of Abu Abdillah Muhammad Ibn Hasan Ibn Ishaq Ibn Husayn Ibn Musa Ibn Ja’far Ibn Muhammad Ibn Ali Ibn Husayn Ibn Ali Ibn Abi Talib is correct.
He said that he performed Hajj in 313 A.H. and the same year the chamberlain of Muqtadir Billah, Nasr Qishwari had Also, come for Hajj. He was accompanied by ‘Abd Allah Ibn Hamadan whose agnomen is Abu al-Hijaa.
We all reached Medina in the month of Zilqad and found an Egyptian caravan there. Abu Bakr Muhammad Ibn Ali Maazrai was Also, present among them. He was accompanied by a person, who was among the inhabitants of west about whom it came to be known that he had seen (one of) the companions of Holy Prophet (S).
There was a large crowd of people who had come to see and meet him. People had surrounded him and looked at him with astonishment and touched him. Soon his soul was going to depart from his body because of crowd and pushing and pulling. My paternal uncle, Abu al-Qasim Tahir Ibn Yahya (r.a.) ordered his slaves to disperse the crowd. Thus, slaves did as ordered, and Muammar Maghribi was moved to the house of Ibn Abu Sahl Tifli.
My uncle came there and permitted people to meet him one by one. Muammar Maghribi was accompanied by five persons who were sons of his sons. One of them was Also, an old man, whose age was more than eighty years, about whom it came to be known that he was the grandson of Muammar Maghribi. Another one was seventy years old and two more persons were of fifty or sixty years old who were his grandsons. The fifth one was seventeen years old who was his great grandson. There was no one younger than him.
Muammar Maghribi did not appear more than thirty or forty years old. All the hairs of his head and beard were black and he was thin and slim, short in height and had small legs and flat cheeks. Abu Muhammad Alawi says that this person named Ali Ibn ‘Uthman Ibn Khattab Ibn Marrah Ibn Muwayyad narrated a few traditions to me, which I have written using the same words. When I looked carefully, I saw that the hair present between his lower lip and chin were white. After he had his meals, they used to turn black.”
Abu Muhammad Alawi says: If prestigious people of Medina, a congregation of pilgrims and many such persons would not have heard this tradition, I too would not have narrated it. I have heard a few traditions from him in Medina and Mecca in the renowned house of Sahmiyyin, which is famous by the name Mukabbiriyah, which belongs to Ali Ibn ‘Isa Ibn Jarrah and also, in the tents of Qishwari and Mazrai near Baab al-Safa. Nasr Qishwari wanted to take along Muammar Maghribi and his children with him to Muqtadir in Baghdad.
However, the people of Mecca came and said, “May Allah keep you safe! Among all the traditions, which have reached us through our ancestors, one of them says that if Muammar Maghribi enters Baghdad, it would be destroyed and the kingdom would fall.” Hearing this, he dropped the idea of taking him along and turned him towards western countries. When we asked the chiefs of the people of North-west Africa and Egypt, they said, “We have heard the name of this person and name of his homeland, Tanja from our ancestors and we have narrated many traditions from him in this book owned by us.
Abu Muhammad Alawi narrates that that elderly person, Ali Ibn ‘Uthman Muammar Maghribi narrated about his first journey as follows: “My father and my paternal uncle took me along with an intention of performing Hajj and Ziyarah and set out from the Hadhramaut. They forgot the way during journey. They could not find the way for three days and three nights. After traveling constantly, we got stuck in knolls of sand, which is called Ramal al-Aalij and which is before Ramal al-Iram Dhaat al-Imad.
We were still involved in this difficulty and we saw large footprints. We followed those marks and reached a village. We saw that two persons were sitting near a well or a spring. As soon as they saw us, one of them got up, filled a bucket of water from the well, came to us and offered it to us. My father said, “We would stay tonight at this well only and would do Iftar with it only.” Then that person came to my uncle and said, “Drink this water.” He too gave the same reply as my father. Then he offered the bucket to me and said, “Take this and drink water from it.” When I drank water from it, the person said, “Congratulations, you would meet Ali Ibn Abi Talib (‘a). When you meet him, say that Khizr and Ilyas have conveyed salutation to him and narrate this event to him. O son! You would remain alive for such a long period that you would meet Imam Qa’im (‘aj) and Prophet ‘Isa (‘a). When you meet them, convey our salutation to them.” Then they asked me, “What relation do you have with these two persons?” I said, “My father and my uncle.” They said, “Your uncle would not be able to reach Mecca but you and your father would reach. However, your father would pass away. You will get a long life. You would not be able to meet Holy Prophet (S) because he is going to pass away.”
I swear by God, after saying this, I don’t know where both of them disappeared - towards the heaven or inside the earth. Then we saw that there were neither any marks of footsteps nor a spring or water. We were surprised at this incident a lot. We all returned to Najran. My uncle fell ill and died over there. I and my father performed Hajj and went to Medina. My father fell ill there and he willed to Ali Ibn Abi Talib (‘a) about me and passed away. Ali (‘a) brought me up. I was with the Commander of faithful Ali Ibn Abi Talib during the time of three caliphs and during the apparent caliphate of Ali (‘a). Then Ibn Muljim martyred him. May Allah curse him.
When the house of ‘Uthman was besieged, he called me and handed over a letter and a mount and asked me to take that letter to Ali (‘a). Ali (‘a) was in Medina at that time. He had gone to his lands. I took that letter and departed. When I reached the wall of Abaya, I heard a voice reciting Holy Qur’an. I saw that Master Ali Ibn Abi Talib was coming from Maqam al-Yambu’ reciting the verse of Holy Qur’an:
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ
“What! did you then think that We had created you in vain and that you shall not be returned to Us?” (23:115).
When he saw me, he said, “O Abu Duniya! How did you come here?” I said, “I have brought a letter given to me by ‘Uthman.” When Imam (‘a) opened the letter, he found the following two lines quoted in it: “If I am worthy of being eaten up then please do eat me. Otherwise help me before I am torn apart.” After reading this letter, Imam said, “Let’s go.” However, when we reached Medina, ‘Uthman was already murdered. He turned towards the walled garden of Bani Najjar. When people came to know about his arrival, they came running towards him. Before that, it appeared that people would pay allegiance to Talha but when they saw Imam (‘a), they came running to his side like a flock of goats, which runs after being attacked by a wolf. First, Talha and then Zubair and then Muhajireen and Ansar paid allegiance. I was busy serving the Imam. I was present in the Battle of Jamal and Battle of Siffin. Once, the whip fell down from Imam’s hand in Siffin. I was standing on his right-hand side. When I tried to bend and pick up the whip, I was struck on my eyebrow by the iron bridle and this injury was caused as a result.
The Commander of faithful Ali Ibn Abi Talib (‘a) called me and applied the wetness of his mouth on my injury and put a pinch of dust on it. I swear by God, my pain disappeared immediately because of its blessing. I continued to serve the Imam (‘a). Then I served Imam Hasan (‘a) till he was injured in Hall of Madayan and came to Medina along with him. I remained busy in his service till Joada Bint Ashas Ibn Qais Kindi (may Allah curse her) conspired with Muawiyah and martyred Imam Hasan (‘a) by poisoning him.
Then I reached Karbala’ along with Imam Husayn (‘a). When Imam Husayn (‘a) was martyred, I feared Banu Umayyah and escaped to Maghrib and now I am awaiting the reappearance of Imam al-Qa’im (‘aj) and emergence and descent of Prophet ‘Isa (‘a).”
Abu Muhammad Alawi narrates: I saw a strange thing that when he was narrating these events in the house of my uncle, Tahir Ibn Yahya, the hair between his lower lip and chin became red and then turned white. I had seen (earlier) that there was no white hair on his head and beard. When that elderly person saw my amazement, he said, “What are you looking at? It happens whenever I am hungry; and when my stomach is full, this hair turns black.” Eventually, my uncle ordered food and three trays full of food were brought. One of the trays was kept in front of Muammar Maghribi and I joined him along with a few other persons. The other two trays were kept between rest of the people. My uncle told people: “I have right upon you then why don’t you eat? Why do you make my food unlawful for yourselves?” Thus, some people ate food and some people did not. My uncle was sitting on the right-hand side of Muammar Maghribi. He used to eat himself and forward it to him also. I saw that he ate food as much as a young man eats. I saw that the hair between his lower lip and chin were blackening. When he ate enough that his stomach was full, all his hairs became black.
Narrated to me Ali Ibn ‘Uthman Ibn Khattab from Ali Ibn Abi Talib (‘a) and then he narrated the tradition in praise of Yemen.270
The third version of the story of this gentleman is as Allamah Karajaki has mentioned in Kanz Al-Fawa’id:271
Informed me Shareef Abu al-Hasan Tahir Ibn Musa Ibn Ja’far Husayni in Egypt in Shawwal, year 407 that he said: Informed me Shareef Abu al-Qasim Maimoon Ibn Hamza Husayni that he said:
I saw Moammar Maghribi that they brought him to Shareef Abu ‘Abd Allah Muhammad Ibn Ismail in the year 310 and made him enter the blessed house with those who were with him. They were five people and they closed them in the house and people crowded and vied to meet him. Due to the crowd, I was unable to reach him.
I met servants of Shareef Abu ‘Abd Allah Muhammad Ibn Ismail: Qambar and Faraj; and told them that I was unable to meet him.
They said: Return and come through the bath so that no one sees you. They opened the door a little for me. I entered and closed the door.
I entered the bath and saw that they had spread a mattress in there for the old man. I waited for some time. I saw that a very frail man or medium height enter. He had light hair and he was wheat complexioned inclined to shortness that black hair were not apparent. He seemed to be aged forty years and had a scar on his eyebrow as it was an injury. When he settled in his place, he asked those persons with him to leave.
I asked: What is this bruise?
He replied: I wanted to pick up the whip which my master Amir Al-Mu’minin (‘a) had dropped from his mount during the Battle of Naharwan; but his horse moved its head and I was struck by his stirrup injuring my forehead.
I asked: Did you enter this place during the past?
He replied: Yes, I stayed at so and so place.272 Where there was a vegetable market and a grave.273
I asked: Are these your companions?
He replied: They are my sons and grandsons
Then he entered the bath and I waited till his return and then dressed him up. I saw that the hair below his lips had grayed. I asked him: Was there colour in there?
He replied: No. But when I become hungry, they become white and when I am satiated, they become black. I said: Rise up and enter the house to have dinner.
So, he entered.
At that time Abu Muhammad Alawi has narrated in this manner, except that he said: Abu Muhammad said: I heard this in the house of my uncle, Tahir Ibn Yahya that he mentioned a tradition to people that:
I came out from my town with my father and uncle to meet the Messenger of Allah (S) and we were on foot in the caravan.
We were left behind and in extreme thirst and had no water. My father and uncle were thirstier. I made them sit under a tree and went to get water for them.
I found a nice spring of water containing clean water and was so pleased at its coolness and clarity of it that I drank it till I was satiated. Then I arose and went to get my father and uncle there.
I saw one of them had died. I left him there and carried the other to find the spring. No matter how much I tried to find it I could not do so.
Thus, his thirst intensified and he Also, passed away. I buried him and then came to the other one and also, buried him and then came out alone and in the due course joined the caravan.
I entered Medina on the day the Messenger of Allah (S) had passed away and people had returned from his burial.
Thus, it was my greatest regret which remained with me. Amir Al-Mu’minin (‘a) saw me and I narrated my report to him and he took me with himself till what was mentioned previously in the report of as-Saduq.
Then Karajaki said: Informed me Qadi Abu al-Hasan Asad Ibn Ibrahim Salmi Harrani and Abu ‘Abd Allah Husayn Ibn Muhammad Sairafi Baghdadi that the two of them said: Informed me Abu Bakr Ibn Muhammad, known as Al-Mufid Jarjarani in the way it was read out to him.
Sairafi said: I heard from him that he dictated it to him due the year 365 A.H.
He said: Informed Ibn Ali Ibn ‘Uthman Ibn Khattab Ibn ‘Abd Allah Ibn Awwam Balwi from the people of the western city called as Mazida, and he is famous as Ibn Abu Dunya Moammar that he said: I heard Ali Ibn Abi Talib (‘a) say:
I heard the Messenger of Allah (S) say: The truth is the lost property of a believer; where he finds it, it belongs to him.
Then he narrated another twelve reports through the same chains of narrators.
Then he said: Abu Bakr, famous as Al-Mufid said: I saw effect of tiredness in his face and he said: I informed Amir Al-Mu’minin (‘a) about the story and his own tradition in my journey and death of my father and uncle and of the spring from which I was alone able to drink.
He said: It was a spring that no one drank from it but that his had a long life and glad tidings to you that you will live for a long time and you will never find it again.
Allamah Karajaki said: Traditions, which he has narrated from Shaykh Abu Muhammad Hasan Ibn Muhammad Husayni are those which Abu Bakr Ibn Muhammad Ibn Muhammad Jarjarani has not narrated.
Thus, this is what Sharif Abu Muhammad said: Informed me Ali Ibn ‘Uthman Moammar Ashba; then he has mentioned the report of the excellence of Yemen and another report.274
The author says: The aim of this long discussion was to remove the confusion of this Maghribi with the Maghribi which we narrated from Majalis of Shaykh, although it is possible that there could be many such people and we have Also, mentioned two of them; on the contrary the venerable tradition scholar, Sayyid ‘Abd Allah, grandson of Muhaddith Jazaeri in his Ijaza Kabira, after statements, which we mentioned at the beginning of this anecdote, says:
What the Shaykh has narrated in his Majalis from Abu Bakr Jarjarani that the Moammar living in Tanja passed away in 317 A.H. This is not having contradiction, except that it is apparent that both are different due to difference in their names and accounts.275
However, the fact is the meeting of these two. However, the difference of name. Thus, you will know that Karajaki is same Al-Mufid Jarjarani, he mentioned his name as Ali Ibn ‘Uthman Ibn Khattab. Thus, it is known that from Majalis of Shaykh in the beginning of lineage Ali stood up and there are many differences in some of his ancestors in such anecdotes and if the contradiction of the incident had been the result of multiplicity, they would have been four persons.
Thus, with similarity of his name and his son and his father that is Maghrib and perhaps it is a suburb of Tanja and he drinking the nectar of life and injury to his head by the horse of Amir Al-Mu’minin (‘a) during the Battle of Siffin or Naharwan and proximity of his meeting him and the death of his father on the way and other than that could not be interpreted as multiplicity.
From Allamah Karajaki is known certainty on unity as is clear from his statement and he has Also, not narrated the report of his death from Jarjarani and it is known that he is Also, doubtful of Jarjarani or the authorities of the Shaykh or is doubtful about what they said as is clear, if Allah wills. Also, Jarjarani has expressed doubt in the statement of the Sayyid and the view of Jarjarani is recorded in its place.
Improbability Of The Longevity Of Imam (‘A)
Explanation of the reply to the objection and selection of the past statement is that improbability of the long life of Imam al-Mahdi (‘aj) is not without the following aspects:
First: Rational aspect: regarding as impossible, which no sane person has claimed and, in its possibility, there is no objection from the jurists and the occurrence of long age in the past nations as is mentioned in books of Jews and Christians and in this nation by consensus of Muslims is sufficient to remove it if it is claimed.
Second: The famous tradition narrated from the Messenger of Allah (S) that he said: The lifespans of the people of my nation are sixty and seventy years.276 And it is applicable for the majority, otherwise it would necessitate the falsification of His Eminence, may Allah give us refuge from this. And this is supported by the fact that in some versions of this tradition is that mostly the life spans of the people of my nation and from this aspect age between sixty and seventy was known as the unfortunate decade and that the maximum age in these ages does not exceed one hundred and twenty. And except for inductive reasoning and observation it does not have any basis.
Third: The natural principle, because doctors say that the age of perfection is till forty years; and the age of decline is in excess of eighty years and that comes to one hundred and twenty years in all and in its justification, they have mentioned two nominal reasons:
One is from the aspect of matter and the other is from the aspect of goal.
As for the aspect of matter; it is that except in old age, the appearance is protected.
As for aspect of goal, thus, from the aspect that nature makes haste towards the superior as it is the preservation of age and it protects it and removes corruption from deficiency and those instinctive moistures remain in the old age and from this aspect the age of deficiency is added to the age of perfection and these two causes are not sufficient to prove the above-mentioned claim.
Thus, from the gloss of Qutb Shirazi on the generalities of the law is narrated the clarification of the weakness of this reasoning.
What they have narrated and presented reasonings that this life is limited and there is no option, except to drink the sherbet of death. So, it is not sufficient for limiting the age, according to a fixed quantity and fixing of age according to a known estimation. Its conclusion is that the proof is inevitability of death and no one denies it. In the statement of the Almighty Allah:
كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ
“Every soul shall taste of death” (3:185).
is needlessness of that alleged proof.
Fourth: Laws of astronomy on the basis of which except for the celestial bodies they do not know of any effect in this world; or they regard them to be permanent in effect and all existence, corruption and change of this world is attributed to it. Thus, they say that the survival of the universe is due to the sun and bestowal of its greatness, is in one hundred and twenty years.
The reply is that: It is allowed in view of experts of astronomy that it is through the bestowal of the sun. Another cause is that it in addition to that bestowal.
Its explanation is that it is having two terminologies: One is horoscope (هيلاج) and the other is ruler (کد خداه) and these two in the form of a birth chart, should be the proof of age as from its aspect they decide the increase or decrease of age. One of the two is related to life and the other to the body and is against limiting it. In some treatises it is mentioned that the evidence of age is of
two types: evidence of the body, called as horoscope (هيلاج) and other is evidence of life, named as ruler (کد خداه) and these two are like sketch and form of the causes of death. But its opposite is commonly known that horoscope (هيلاج) in the form of appearance is an evidence, which proves the self of the new born and the ruler (کد خداه) proves the body of the newborn and excess of horoscope (هيلاج) with them prove longevity and excess of ruler (کد خداه) proves happiness in life.
Horoscope (هيلاج) in their view comprises of five things: sun, moon, North Star and part and priority from gathering or coming face to face and the degree of rising.
The ruler (کد خداه) is a having a linear path, which becomes equal to horoscope (هيلاج) and some of them impose condition in ruler (کد خداه), on ascendancy in place of horoscope (هيلاج) and some regard it sufficient in that place, to look at the Zodiac sign and perhaps it is more powerful and if the sun or the moon is in their ascendancy then they are more deserving of ruler (کد خداه).
Qutubuddin Ashkuri says in Mahboob al-Quloob: The horoscopic capacity of solar eclipse and lunar eclipse and wane of the moon, eclipsed by the sun’s rays invalidates and the ruler (کد خداه) should be linear in place of horoscope (هيلاج) and equal to evil eye. If it is not of that degree, it would have been legal in constellation with the condition that it should be to limit its joining or its should have been equal to it as it is the occasion of sighting the degrees of rising or during the morning and since the remoteness of the ruler (کد خداه) of sun is less than six degrees, it settles the rulership (کد خداه) which is the limit of scorching. Every ruler (کد خداه) is having three gifts: One of them being great. If ruler (کد خداه) is of the level of pole; second is medium: if it is inclined to the centre. Third is small: if it is below the centre. When these prefaces are known, it is lawful to concur in the appearance of excessiveness of horoscopes (هيلاج) so that rulers (کد خداه) all should be the poles of the rising star and become equal to their constellations and from the aspect of trinity and sixes, they should have a blessed view and the ill omens are dispelled from them and in this condition they have commanded for ascending one to predict a long life and delay in death till he would become one of the past aged personalities.
The respected scholar has narrated from Abu Raihan Biruni that he states in his book entitled: Athaar al-Baaqiya An Quroon al-Khaliya that some Hashawiyya have denied what we mentioned from the longevity of ages and specially what was mentioned, after the time of Prophet Ibrahim (‘a).
It is not except that they have relied on these statements, which they have taken from experts of laws from the majority of the contribution of planets on births, and it should have been that sun is in that horoscope (هيلاج) and ruler (کد خداه) is that it should be in its own constellation or higher to it in pole and quarter and centre of cusp.
So he bestows his long life, which is one hundred and twenty years and the moon increases it by twenty-five years and Mercury by twenty years and Venus, eighty years and Jupiter, twelve years and these years are the shortest of all of them are not more than this. And when they see the ill omen is dispelled from it as nothing is reduced from it and the apex is with it in the sign of the Zodiac and it is away from the limits of solar eclipse; so when this happens, it increases them and fourth of it which is thirty years. Thus, it would be 225 years in all.
They say that this is the longest that a person can live. Then Abu Raihan has refuted them and quoted from Masha Allah Misri that he says in the beginning of his Kitab Mawaleed: It is possible that man lives with the years of medium conjunction if it so happens that his birth is at the time of triple conjunction and it should be the rising of one of the two houses of Saturn and Jupiter and the horoscope (هيلاج) of the sun is in the day and the horoscope (هيلاج) of the moon is at night to the extreme limit of strength; and it is possible if it so happens that a like of this conjunction in a way as we mentioned that the new born will remain alive for 960 years according to the period in which it returns to its place.
Also, it is narrated from Abu Saeed Ibn Shazan that he mentioned in his book of his discussion with Abu Mashar that they sent to Abu Mashar the newborn son of king of Sarandeep, whose sign of Zodiac was Gemini and Saturn in cancer and sun in Capricorn.
Abu Mashar declared that he would live for a period of middle period of Saturn and said that the people of that region will submit to him as the rulers and its master is Saturn.
Abu Mashar said that it has reached me that when a man dies before he reaches to the period of middle Saturn they are astounded at his early death.
Abu Raihan said: Thus, he proved these statements by the confession of these astrologers by the possibility of these ages. Shaykh Karajaki has quoted a statement close in meaning to the former statement from Mashallah Misri, an important teacher of this group, in Kanz Al-Fawa’id277, it is possible for the child to live for 950 years.
The venerable Sayyid says in his book of Faraj al-Mahmoom:278 Some of our scholars have mentioned in the book of Awsiya and it is a reliable book, which Hasan Ibn Ja’far Samari has narrated and its author is Ali Ibn Muhammad Ibn Ziyad Samari. And its source is letters written to Imam Ali an-Naqi (‘a) and Imam Hasan al-’Askari (‘a), which they replied and he is a reliable scholar.
So, he said: Informed me Abu Ja’far al-Qummi, nephew of Ahmad Ibn Ishaq Ibn Maslakha, who was a Jew astronomer in Qom. Ahmad Ibn Ishaq called him and said: A child is born at so and so time. So, take out his horoscope.
So he drew the horoscope and looked at it and said to Ahmad Ibn Ishaq: I do not see stars proving that which is known from the calculation that this should be your son or this should not be your son, except that he is a prophet or a successor of the prophet and he will be the master of the world from the east to the west, and the lands and the seas and mountains and the plains till there does not remain anyone on the earth, except that he accepts his faith, and confesses to his Wilayat.
Venerable Shaykh Zainuddin Yunus Amili said in Sirat al-Mustaqeem:279 Scholars of astrology have narrated that the period of the sun is 1451 years and it is the age of Awj Ibn Unaq who lived from the time of Prophet Nuh to Prophet Musa (‘a).
The maximum period of the moon is 652 years and it was the age of Shuaib (‘a), who was sent to five nations.
The maximum period of the Saturn is 255 years and it is said that it was the age of Samari from Bani Israel.
The maximum period of the Jupiter is 450 years and it is said that it was the age of Salman al-Farsi.
The maximum period of the Venus is 1151 years and it is said that it was the age of Prophet Nuh (‘a).
The maximum period of the Neptune is 480 years and it is said that it was the age of Fir’awun (Pharaoh).
Like Bathlimus in Greece and Zahhak in Fars lived for a thousand years or a little more or less.
They have narrated from Saam that he said: Whenever seven hundred years pass over a thousand Samka justice appears in Babel.
From Sabur Babili a similar statement is narrated and Khwaja Mulla Nasrulla Kabuli that in this regard he is the most prejudiced in the fourth chapter of As-Sawa’iq, which is a refutation of the Imamiyah and is full of lies; he says: There is difference of opinion regarding his birth.
Some have said that he was born on the morning of Shab (Night) al- Baraat that is 15th Sha’ban, 255 A.H. some months after passing of small conjunction, fourth from the big conjunction in Sagittarius and it appeared in twenty-fifth stage of Cancer and Saturn went back to the second degree from Cancer. and also, Jupiter came back to that place and Mars was thirty-fourth degree from the twentieth degree of Gemini and Sun in the twenty-eighth degree of the fourth degree of Leo and the Moon was in the thirteenth degree from the twenty-ninth degree from Aquarius and Capricorn in the thirteenth degree from twenty-eight degrees from Aries and Wolf in the fifty-ninth degree from twenty-eight degree of Libra.
Some have said: He was born at dawn of 23rd Sha’ban of the above-mentioned year and rise of thirty-seventh from the twenty-fifth degree of Cancer and Sun was in twenty-eighth degree in the tenth stage from Leo and Mercury in the thirty-seventh degree from the twenty-first stage of Leo. And Saturn in the eighteenth degree from the eighth stage of Scorpio and in the same way Jupiter and Moon in the thirteenth degree from the stage of Aquarius and Mars in the thirty-fourth degree and the twentieth stage of Aries and Venus in the seventeenth degree from the twenty-fifth stage of Gemini.
Without any doubt this difference proves that what the Imamiyah claim is false. End of statement.
Before quoting these statements, he has said: As for what the experts of astrology have mentioned, like Abu Mashir Balkhi, Abu Raihan Biruni, Masha Allah Misri, Ibn Shad and Masihi and other astronomers in such a way that if it so happens that the birth of the newborns at the beginning of a great conjunction and
it is in the house of Saturn or Jupiter and the horoscope of this newborn indicates that he can live for around nine hundred and eighty years. And if there is some difference in the position of the stars, he may live for less or more than this period.
If these statements were right, they are of no use, because the birth of MHMD Ibn Hasan (‘a) did not take place in any of the greatest, great, medium and small houses as is mentioned in books of the birth of Imams (‘a) like Ilam al-Wara’ a etc. on the contrary in books of occultation the horoscope of the birth of His Eminence is not seen. I don’t know from where this Kabuli got it and attributed to some people in a way that the reader thinks that this man is well informed and it is apparent that they are his own fabrications as the basis of that book is on them only. And supposing they are correct even then no harm will be caused as the aim of quoting the words of this sect is the existence of heavenly causes and positions of stars for a long life, according to their view and according to what they have become informed of on what depends the existence of most of them who do not become aware of it and can claim restriction on what they know.
It should be clear that in quoting the incidents, we have observed brevity on what we saw in reliable books or heard from reliable persons and scholars and omitted most parts, which were not reliable in our view.
So, it is appropriate to end this chapter quoting from the accomplished Mirza Muhammad Nishapuri from his book, Zakhirat al-Albab, famous as Dawaaer al-Oloom, in the eleventh topic of its chapter fourteenth, he has mentioned the names of those who have seen His Eminence Qa’im (‘aj) during the lifetime of his respected father and during the Major and the Minor occultation.
We have mentioned them in this chapter in excess, except that at the end of that conclusion, we mention the names of some more such people.
First: Hajj Abd al-Hadi Tabib Hamadani
Second: Musa Ibn Ali Mujarani
Third: Sayyid Karim al-Ain, who was restrained from smoking the Hookah.
Fourth: A scholar who was his companion.
Fifth: Shaykh Hasan Ibn Muhammad Hilli.
Sixth: Saeed Ibn Abd al-Ghani Ahsai.
Seventh: Mulla ‘Abd Allah Shirazi.
Eighth: Our teacher, Muhammad Al-Baqir Muhammad Akmal Isfahani.
And he narrated an incident quoted in his book. End of statement.
Also, in the twelfth topic of Part Five of Chapter Eighteen, after the mention of some circumstances of His Eminence, he says: The first contemporary ruler to His Eminence is Mu’tamid. He was born in Samarrah on Friday eve of Sha’ban or month of Ramadhan; or he was with his father or in the Minor occultation after his father till the beginning of Major occultation and till these years. And the reappearance of His Eminence will be on Friday of Muharram of an odd year.
Indeed, a report has come down from his forefathers (‘a) regarding the period of occultation of His Eminence and the year of his reappearance through numerology in such a way that no one can decode it and that which is understood is that no time is fixed for it as interpreted from the following statement of the Almighty Allah:
وَعِنْدَهُ عِلْمُ السَّاعَةِ
“And with Him is the knowledge of the hour” (43:85).
It is mentioned in a traditional report that one, who predicts the time of reappearance is a liar and it is attributed to some teachers of gnosis that:
If the time rotates on a letter by ‘in the name of Allah’ You mean to imply that the al-Mahdi has risen
So they turned the letter after the fast (Sawm) Then tell Fatimah Salaam from your side (although they are liars)
It is supported by the words of Debil Khuzai in Qasida Taiyya, which he composed in honour of Imam Ali Ridha’ (‘a):
The advent of an Imam is imminent
He will arise with the name of Allah and the blessings will be with him.
Then His Eminence said: The Ruh al-Quds his spoken through your tongue and it is attributed to Shaykh At-Tusi (r.a.):
Rise of the al-Mahdi is during the period of Zahal (astrological period)
At that time Dajjal and his followers will Also, appear.
At the end of the ‘waw’ and in the beginning is ‘za’
If you look at it carefully it is this only.
There is a great different of opinion regarding the length of the rule of Imam Az-Zaman (‘aj), Mu’tamid is ‘z’280 according to the period of his rule - Arabic letter ‘ain’281 according to our calculation and contemporary gnostics have derived the period of the rule of His Eminence from the verse:
وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ
“And certainly We wrote in the Book after the reminder that (as for) the land, My righteous servants shall inherit it” (21:105).
What they have understood is Also, supported by a report of Masumiya, which is not appropriate for this book that His Eminence is having many children among whom are Tahir, Qasim, Hashim, Ibrahim, Abdur Rahman.
The residence of His Eminence is in the Green Island in the White Sea from the western Canary Islands famous as Kharabaat on a mountain, and two farsakhs from there is the Mubaraka Island and all the islands, like Aqlima, Naima, Mubaraka, Saliha, Khizriya, Baidhawiya and Nooriya are ruled by sons of His Eminence:
وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا
“And when you see there, you shall see blessings and a great kingdom” (76:20).
- 1. Kamal ad-Din wa Tamam an-Na’mah, pp. 442-443.
- 2. It is Actually, Anbari.
- 3. It is in fact Razi.
- 4. Persian saying.
- 5. Persian translation of not more than five chapters of Tarikh al-Qom by Late Abd al-Malik al-Qummi is available. It seems that more than this is not translated. The author was not able to access the complete Arabic text of that book and he has quoted from Late Muhammad Ali Kermanshahi.
- 6. It is more important than the book of Shaykh as-Saduq, which is presently unavailable.
- 7. It is Actually, 273.
- 8. It is the Holy Kaba in the center of Masjid al-Haram.
- 9. The prayer of Imam Az-Zaman (‘a) is narrated in three different methods; but the verse of Iyyaka…has to be recited a hundred times. This prayer can Also, be recited anywhere other than Masjid Jamkaran.
- 10. The original holy Masjid Jamkaran, before its expansion was in the form of three rooms with two small arches and now it is marked with black stone floorings according to the orders of the Late Ayatullah Marashi An-Najafi; and in the front part, it is exactly opposite to the original arch.
- 11. Jannat al-Mawa, p. 230; Sahifah al-Mahdiyya, p. 702, p. 384.
- 12. Mohijj ad-Dawat, pp. 294-295.
- 13. Dawat, p. 89.
- 14. Jamal al-Usboo’, p. 181.
- 15. Tarikh al-Qom, p. 60.
- 16. Originally it is Azad Minhu.
- 17. Tazi is the plural of Tazia. As they have gathered condolence of the Messenger of Allah (S) and Imam Ali (‘a) for the afflicted and gave to him condolence therefore they named it as Tazia. (Author).
- 18. Being aloof from the three Shaykhs: Abu Bakr, Uthman and Umar.
- 19. Jamal al-Usboo’, p. 31.
- 20. Sirat al-Mustaqim Ila Mustahaqial Taqdim, vol. 2, p. 264.
- 21. Hadiqat ash-Shi’a, p. 765.
- 22. Anwarun an-Nu’maniya, vol. 5, pp. 59-69.
- 23. Bihar Al-Anwar, vol. 53, pp. 213-220 [Late Muhaddith Noori, which is added in the 53rd volume of Bihar Al-Anwar page 190 onwards under the title of Jannat al-Mawa].
- 24. Ghaibah, Muhammad Ibn Ibrahim an-Nu’mani, pp. 171-172.
- 25. Al-Ghaibah, Shaykh At-Tusi, pp. 161-162.
- 26. Al-Ghaibah, Shaykh At-Tusi, pp. 277-279.
- 27. Al-Ghaibah, Shaykh At-Tusi, p. 280.
- 28. Jamal al-Usboo’ bi Kamal al-Amal al-Mashru’, pp. 41-42.
- 29. Misbah al-Motahajjid, p. 411; Jamal al-Usboo’ bi Kamal al-Amal al-Mashru’, pp. 309-310; Bihar Al-Anwar, vol. 92, p. 332 &, vol. 99, p. 115.
- 30. Al-Ghaibah, Shaykh At-Tusi, p. 280.
- 31. Al-Ghaibah, Shaykh At-Tusi, p. 151; Mukhtasar Basa’ir ad-Darajat, p. 40; Bihar Al-Anwar, vol. 36, p. 261.
- 32. Misbah, pp. 548-550.
- 33. Al-Mazar, p. 134.
- 34. Bihar Al-Anwar, vol. 86, p. 340.
- 35. Kifayat al-Muhtadi (Selected), p. 317.
- 36. Kifayat al-Muhtadi (Selected), p. 318, Under Tr. 40.
- 37. Al-Ghaibah, p. 224.
- 38. Khara’ij wa al-Jaraih, vol. 1, p. 87.
- 39. Khara’ij wa al-Jaraih, vol. 2, p. 775.
- 40. Kifayat al-Muhtadi (Selected), p. 185, Under Tr. 36.
- 41. Malim al-Ulama, p. 72.
- 42. Al-Fihrist, Shaykh At-Tusi, p. 104.
- 43. Kashf al-Ghummah fi Marifati A’immah, vol. 3, pp. 296-300.
- 44. ‘Amal al-’Amal, vol. 2, p. 245.
- 45. Anis Al-’Abidin was translated by some scholars for Khan Agha Begum, daughter of Shah Abbas and Ibn Ta’wus (r.a.) in his book sometimes from the book of Sadat. May Allah increase the illumination of his heart. [Author].
- 46. Mani al-Akhbar, p. 87.
- 47. An-Nihaya fi Gharib al-Hadith, vol. 2, p. 444.
- 48. Al-Irshad fi Marifati Hujjajullahil Ibad, vol. 1, p. 247.
- 49. Kamal ad-Din wa Tamam an-Na’mah, pp. 407 & 437.
- 50. Kashf al-Ghummah fi Marifati A’immah, vol. 3, pp. 300-301.
- 51. Bihar Al-Anwar, vol. 53, pp. 202-208.
- 52. In the manuscript version instead of the treatise entitled: Mawasa wa Muzaiqa the book of Ghayath Sultan al-Wara is mentioned. It is Also, a work of the Late Ibn Ta’wus. Some have opined that both imply one and the same book as the Late Agha Buzurg has stated in Dharia. Az-Zariyyah, vol. 16, p. 73.
- 53. Al-Fawaid al-Madaniyya, pp. 86-90.
- 54. Muntahi al-Matlab, vol. 1, p. 195; Ilal ash-Shara’i, vol. 2, p. 262; Sawab al-Amal, p. 42; Tahzib al-Ahkam, vol. 2, p. 122; Wasa’il ash-Shi’a, vol. 8, p. 160.
- 55. ‘Uddat ad-Da’i wa Najah as-Sa’il, p. 197.
- 56. Al-Ja’fariyat, p. 172.
- 57. ‘Uddat ad-Da’i wa Najah as-Sa’i, p. 69.
- 58. Mani al-Akhbar, p. 270.
- 59. Da’im al-Islam, vol. 2, p. 332; Al-Umdah, p. 121; Bihar Al-Anwar, vol. 93, p. 25.
- 60. In the first unit recite Surah Hamd and Surah at-Tawhid once and in the second unit recite Surah Hamd and Surah al-Kafiroon once. In the ruku’ and two prostrations of the first unit recite: Al Hamdo lil-Lahi Shukran Shukran Allah wa hamdan and in the ruku and two prostrations of the second rakat recite: Al hamdo lil-Lahi allazi qaza li hajati wa istajaba li doai wa atani mas-alati.
- 61. Qawaid al-Ahkam, vol. 1, p. 15; Izah al-Ishtibah, p. 43, Az-Zariyyahh, vol. 1, p. 316 3, p. 114.
- 62. Originally: Muntakhab, Selected.
- 63. Mukhtasar Basa’ir ad-Darajat, p. 212.
- 64. Bihar Al-Anwar, vol. 52, p. 54.
- 65. Bihar Al-Anwar, vol. 52, pp. 54-55.
- 66. Bihar Al-Anwar, vol. 53, p. 302.
- 67. Jamal al-Usboo’ bi Kamal al-Amal al-Mashru’, p. 36.
- 68. Mani al-Akhbar, pp. 123-124.
- 69. Khara’ij wa al-Jaraih, vol. 1, pp. 412-413.
- 70. Jamal al-Usboo’, p. 38.
- 71. Misbah al-Motahajjid, p. 322.
- 72. Ad-Dawat, p. 94.
- 73. Bihar Al-Anwar, vol. 53, p. 271; and, vol. 88, p. 248.
- 74. Adh-Dhikri, p. 253.
- 75. Allamah al-Majlisi in Risala Mafatih al-Ghaib has said that the respected father of this humble servant, has narrated from the honourary Shaykh, Shaykh Bahauddin Muhammad (r.a.) that he said: I heard from the Shaykh that he has narrated from Imam al-’Asr (‘a) in the way an Istikhara of Tasbih that three times recite Salawat on Muhammad and Aali Muhammad and hold the Tasbih and count in twos.
If an odd number remains it is a good Istikhara and if it is even it is bad and my respected father performed this kind of Istikhara most of the time. [Late author]. - 76. Bihar Al-Anwar, vol. 53, pp. 221-222.
- 77. Mohijj ad-Dawat, pp. 279-280.
- 78. Mohijj ad-Dawat, pp. 293-294.
- 79. Mohijj ad-Dawat, p. 281.
- 80. Bihar Al-Anwar, vol. 53, p. 275.
- 81. Bihar Al-Anwar, vol. 53, Sixth incident from Al-Mahdi was Zohoorehi, p. 352.
- 82. Bihar Al-Anwar, vol. 53, pp. 225-226.
- 83. Al-Mazar, pp. 144-146.
- 84. Al-Mazar, pp. 264-266.
- 85. Bihar Al-Anwar, vol. 95, pp. 391-392.
- 86. Bihar Al-Anwar, vol. 52, p. 175 onwards.
- 87. Bihar Al-Anwar, vol. 92, p. 241 onwards.
- 88. Faraj al-Mahmoon fi Tarikh Ulama Nujoom, pp. 245-247.
- 89. Bihar Al-Anwar, vol. 92, pp. 200-201; and, vol. 88, pp. 349-350; and, vol. 51, pp. 304-305.
- 90. Dala’il al-Imamah, pp. 551-552.
- 91. Ja’fariyat, p. 248.
- 92. Bihar Al-Anwar, vol. 84, p. 281.
- 93. In the written manuscript, this incident is mentioned in a different way from that of the printed version and since the date of lithograph printing was three years after the manuscript and that was Also, possibly in view of the author he has refrained from quoting it for the sake of brevity.
- 94. The honest scholar Hajj Ali - may Allah increase his Tawfiq - has narrated under his account of Mash-had Muqaddas that: Seven or eight stages remained from Mashad, one of his traveling companions died. I spoke to the carrier about carrying his body. He said: I will do it for fourteen Tomans. We collected among ourselves seven Tomans and we wanted him to do it for this amount. He did not agri. One of our companions was having a donkey. He placed the body on it and said: I will take the body in any way possible. We began to move from there and that believer, in distress and fatigue when we had traveled a little a rider became visible from Mash-had. When it reached us, he asked about the condition of the dead body. We mentioned what all had happened. He said: I will carry it for so and so amount. His mount was nice and there was a magnificent litter on it. So, he placed the corpse on it and secured it. We wanted to give him that amount. He said: I will take in Mash-had. Thus, he set out and we said: It would not be buried till we don’t reach. And we have not given Ghusl to this corpse. Then we did not see him. The next week, when it was Thursday that we reached Mash-had; when we entered the holy courtyard, we saw that the corpse was given Ghusl and shrouded and placed in the hall; all its clothes were at the head and we did not see anyone else. We made inquiries, it was learnt that the corpse arrived in Mash-had Muqaddas the same day we had given it and nothing else became apparent from it. [Author]
- 95. Mazar al-Kabir, pp. 330-331; Bihar Al-Anwar, vol. 98, p. 58.
- 96. Bihar Al-Anwar, vol. 53, pp. 309-312.
- 97. Majmua Warram, vol. 2, pp. 303-305.
- 98. Bihar Al-Anwar, vol. 53, pp. 55-56.
- 99. Al-Fihrist, Shaykh Muntajabuddin, pp. 44-45l Bihar Al-Anwar, vol. 52, p. 77.
- 100. Al-Fihrist, Shaykh Muntajabuddin, p. 101.
- 101. Shaykh Ibrahim Kafami says in some of his writings, under the account of his writings: These are: Zubtat al-Bayan, Insan al-Insan and Al Muntaza min Jami al-Bayan al-Jami al-etc.
- 102. Bihar Al-Anwar, vol. 48, p. 311 and, vol. 3, p. 256.
- 103. Al-Kafi, vol. 1, p. 314.
- 104. In the present copy of Bihar al-Anwar, it is mentioned as Ja’far Ibn Said; Bihar al-Anwar, vol. 52, p. 174.
- 105. The last portion of this incident in Bihar Al-Anwar is as follows: After the mention of the names of the scholars, it is the last thing, which I heard from this pious Shaykh, Ali Ibn Fadhil. (Author).
- 106. Kifayat al-Muhtadi [Selected], p. 318.
- 107. Amal al-Amil, vol. 2, pp. 217-218.
- 108. Riyaz al-Ulama wa Hayaz al-Fozala, vol. 4, pp. 375-376.
- 109. Bihar Al-Anwar, vol. 57, p. 229.
- 110. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, p. 43-45.
- 111. Basa’ir ad-Darajat, p. 510-512; Madinat ul-Majiz, vol. 6, p. 27l; Bihar Al-Anwar, vol. 27, p. 43, vol. 30, p. 195, vol. 54, pp. 329-333.
- 112. Raudhat ul-Wa’idhin, p. 166; Al-Irshad, vol. 2, p. 29.
- 113. Al-Qamus al-Muhit, vol. 2, p. 297.
- 114. Al-Muhtadhar, p. 65 onwards.
- 115. Mustadrak al-Wasa’il, vol. 7, pp. 302-303; Al-Kafi, vol. 1, p. 346; Man La Yandhuruhu Al-Faqih, vol. 2, p. 43; Kamal ad-Din wa Tamam an-Na’mah, p. 485; Al-Istibsar, vol. 2, p. 57; Tahzib al-Ahkam, vol. 4, pp. 136, 143; Wasa’il ash-Shi’a, vol. 9, p. 545.
- 116. Kamal ad-Din wa Tamam an-Na’mah, pp. 520-521.
- 117. Kamal ad-Din wa Tamam an-Na’mah, p. 233.
- 118. Kamal ad-Din wa Tamam an-Na’mah, p. 234.
- 119. Kamal ad-Din wa Tamam an-Na’mah, p. 285.
- 120. Dawat Rawandi, p. 296.
- 121. Al-Ghaibah, Muhammad Ibn Ibrahim an-Nu’mani, p. 287.
- 122. Al-Ghaibah, Muhammad Ibn Ibrahim an-Nu’mani, pp. 287-288.
- 123. Al-Kafi, vol. 1, p. 411; Hilyat al-Abrar, vol. 2, p. 216; Bihar Al-Anwar, vol. 40, p. 336, vol. 47, p. 55.
- 124. Bihar Al-Anwar, vol. 53, pp. 259-260.
- 125. Almas means diamond in Arabic.
- 126. Bihar Al-Anwar, vol. 53, p. 261.
- 127. Ad-Dawat, p. 156.
- 128. Bihar Al-Anwar, vol. 52, pp. 70-71.
- 129. Bihar Al-Anwar, vol. 52, pp. 71-73.
- 130. Bihar Al-Anwar, vol. 52, p. 73.
- 131. Bihar Al-Anwar, vol. 52, pp. 73-74.
- 132. Bihar Al-Anwar, vol. 52, pp. 74-75.
- 133. Bihar Al-Anwar, vol. 52, p. 75.
- 134. In the actual version it is mentioned as above; apparently the names of the father and grandfather are mixed up as Rabi al-Albab is a writing of Sayyid Raziuddin Ali Ibn Musa Ibn Ja’far Ibn Muhammad, the author of Iqbal and Tara’if etc., and such a scholar is not mentioned among the Bani Ta’wus, Allah knows best. (Late author).
- 135. Bihar Al-Anwar, vol. 52, pp. 75-77.
- 136. Bihar Al-Anwar, vol. 52, pp. 176-177.
- 137. Bihar Al-Anwar, vol. 52, pp. 178-180.
- 138. Zuhr al-Rabi, vol. 1, p. 15.
- 139. Al-Ihtijaj, vol. 1, pp. 322-324.
- 140. Al-Ihtijaj, vol. 1, pp. 324-325.
- 141. Al-Ihtijaj, vol. 1, p. 10.
- 142. It is mentioned in Zakhirat al-Albab that the signs of reappearance of the Imam are four hundred in number and only less than ten signs remain: like the scream, Sufyani, Dajjal, killing of Nafe Zakiyyah and the sinking of Baidha. (Author)
- 143. Majalis al-Mu’minin, vol. 1, p. 477.
- 144. Khara’ij wa al-Jaraih, vol. 1, pp. 475-478.
- 145. Al-Fihrist, Shaykh Muntajabuddin, p. 78.
- 146. Izah al-Ishtebah, p. 315.
- 147. It should be Darbish.
- 148. Al-Fihrist, Shaykh Muntajabuddin, p. 36.
- 149. Al-Fihrist, Shaykh Muntajabuddin, p. 124.
- 150. Riyaz al-Ulama wa Hayaz al-Fozala, vol. 5, pp. 504-506.
- 151. Ithbat al-Hudat bi ‘l-Nusus wa al-Mu’jizat, vol. 3, pp. 712-713.
- 152. Ithbat al-Hudat bi ‘l-Nusus wa al-Mu’jizat, vol. 3, p. 710 and Also, Bihar Al-Anwar, vol. 53, p. 274.
- 153. Sirat al-Mustaqim ‘ila Mustahaqq at-Taqdim, vol. 2, p. 259; Bihar Al-Anwar, vol. 36, p. 335, vol. 51, pp. 80-95, vol. 52, p. 380; Mizan al-I’tidal, vol. 2, p. 680; Mo’jam al-Buldan, vol. 4, p. 452.
- 154. Sirat al-Mustaqim ‘ila Mustahaqq at-Taqdim, vol. 2, pp. 260-261.
- 155. Kifayat al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, pp. 150-151.
- 156. Bihar Al-Anwar, vol. 53, p. 176.
- 157. Risalatan fi ‘l- Kharaj, Muhaqqiq Ardibeli, pp. 5-6.
- 158. Riyaz al-Ulama wa Hayaz al-Fozala, vol. 3, p. 321.
- 159. Bihar Al-Anwar, vol. 52, p. 175.
- 160. Bihar Al-Anwar, vol. 53, pp. 276-278.
- 161. Bihar Al-Anwar, vol. 107, p. 63.
- 162. Bihar Al-Anwar, vol. 53, pp. 253-254.
- 163. Awali al-Layali al-Azizia fi ‘l-Ahadith ad-Diniyya, vol. 1, pp. 24-25.
- 164. Bihar Al-Anwar, vol. 52, p. 176.
- 165. It is a western island in the Pacific Ocean that one of them is the Grin Island.
- 166. Bihar Al-Anwar, vol. 107, p. 126.
- 167. Bihar Al-Anwar, vol. 53, p. 297.
- 168. Bihar Al-Anwar, vol. 53, pp. 296-297.
- 169. Bihar Al-Anwar, vol. 53, p. 299.
- 170. Al-Kafi, vol. 8, p. 79.
- 171. Al-Muqna, p. 131; Man La Yandhuruhu Al-Faqih, vol. 4, p. 188.
- 172. Tafsil Wasa’il ash-Shi’a, vol. 4, p. 91.
- 173. Fiqhat Ar-Ridha’ (‘a), p. 137.
- 174. Bihar Al-Anwar, vol. 97, p. 268, vol. 99, p. 144.
- 175. Al-Anwar al-Lamea’h Fi Sharhil Jamea’h (Abdullah Shubbar), p. 35.
- 176. Bihar Al-Anwar, vol. 53, pp. 292-294.
- 177. Bihar Al-Anwar, vol. 53, pp. 294-296.
- 178. Bihar Al-Anwar, vol. 53, pp. 235-236.
- 179. Bihar Al-Anwar, vol. 53, p. 236.
- 180. Bihar Al-Anwar, vol. 53, pp. 237-238.
- 181. Bihar Al-Anwar, vol. 53, pp. 238-239.
- 182. Bihar Al-Anwar, vol. 53, p. 240.
- 183. Bihar Al-Anwar, vol. 53, p. 302.
- 184. Bihar Al-Anwar, vol. 53, pp. 274-275.
- 185. Bihar Al-Anwar, vol. 53, pp. 307-309.
- 186. Bihar Al-Anwar, vol. 53, pp. 246-248.
- 187. Bihar Al-Anwar, vol. 53, pp. 257-258.
- 188. Bihar Al-Anwar, vol. 53, pp. 263-264.
- 189. Bihar Al-Anwar, vol. 53, pp. 240-243.
- 190. Bihar Al-Anwar, vol. 53, p. 257.
- 191. Bihar Al-Anwar, vol. 53, pp. 282-285.
- 192. Bihar Al-Anwar, vol. 53, pp. 282-285.
- 193. Rijal Najjashi, p. 140.
- 194. Bihar Al-Anwar, vol. 53, pp. 286-287.
- 195. It is a tributary of the Euphrates River, which separates below the Musayyab and goes to Kufa and the village of Motabari, which is situated on this bank is called as Tuwairij and it is situated on the road between Hilla and Karbala’.
- 196. Bihar Al-Anwar, vol. 53, pp. 288-290.
- 197. Bihar Al-Anwar, vol. 53, pp. 288-290.
- 198. And he was buried in Najaf al-Ashraf besides the grave of his uncle, and they constructed a grand dome on his grave. (Author)
- 199. Bihar Al-Anwar, vol. 53, p. 255.
- 200. Bihar Al-Anwar, vol. 53, p. 306.
- 201. Shaykh Hurr has said in ‘Amal al-’Amal: Shaykh Muhammad Ibn Ali Ibn Ahmad Harfoshi Hariri Amili Karki Shami was a litterateur and expert researcher. He was Also, a poet a writer and a Hafiz. He was a well-known personality of his times. He was an expert of Arabic and he wrote books on Arabic language and literature. Sayyid Ali Khan has praised him greatly and said: He passed away in the year 1059 A.H. (Late author). ‘Amal al-’Amal, vol. 1, p. 162 onwards.
- 202. Kamal ad-Din wa Tamam an-Na’mah, p. 541.
- 203. Bihar Al-Anwar, vol. 53, pp. 278-80.
- 204. Tarikh Islam wa wafayat Mashahir wa Ilam, p. 113 (Incidents 251-290).
- 205. That is what they say regarding him or what they believe against reality is much more.
- 206. Tarikh Islam wa wafayat Mashahir wa Ilam, pp. 161-162 (Incidents of year 261-270).
- 207. Wafayat al-Ayan wa Anba al-Abnaiz Zaman, vol. 4, p. 176.
- 208. As-Sawa’iq al-Muhriqah fi Radd ‘ala Ahl al-Bida’ wa az-Zandaqah, p. 168.
- 209. Al-Ghaibah, Shaykh an-Nu’mani, p. 172.
- 210. Al-Ghaibah, Shaykh an-Nu’mani, pp. 163-164.
- 211. Ghaibah, Shaykh At-Tusi, pp. 363-364.
- 212. Ghaibah, Shaykh At-Tusi, p. 161.
- 213. Al-Ghaibah, Shaykh an-Nu’mani, p. 175.
- 214. Kamal ad-Din wa Tamam an-Na’mah, p. 346.
- 215. Ghaibah, Shaykh At-Tusi, p. 163.
- 216. Al-Qamus al-Muhit, vol. 1, p. 311.
- 217. Muazzal tradition is a tradition on whose chains of narrators having two or more narrators.
- 218. Tarikh Islam wa wafayat Mashahir wa Ilam, p. 113 (Incidents of year 251-260).
- 219. Shawahid an-Nubuwwah, p. 405.
- 220. Bihar Al-Anwar, vol. 52, p. 51.
- 221. Kamal ad-Din wa Tamam an-Na’mah, p. 394.
- 222. Yanabi al-Mawaddah Le Zawil Qurbah, vol. 3, p. 249.
- 223. Kitab Sulaym Ibn Qays Hilali, p. 478; Kifayat al-’Asr, pp. 98-99-107.
- 224. Kamal ad-Din wa Tamam an-Na’mah, p. 357.
- 225. It implies the Judgment Day.
- 226. Kamal ad-Din wa Tamam an-Na’mah, pp. 390-391.
- 227. Kanz al-Fawa’id, p. 248.
- 228. Dala’il an-Nubuwwah, p. 67.
- 229. Mu’jam al-Kabir, vol. 1, pp. 389-391.
- 230. Sunan Abu Dawood, vol. 2, p. 319; Al-Ahad wa al- Masani, vol. 6, pp. 5-6; Sahih Ibn Hibban, vol. 15, p. 196.
- 231. Bihar Al-Anwar, vol. 13, p. 401-403.
- 232. Ghaibah, (Shaykh At-Tusi) p. 113 [Footnotes]
- 233. Surah Kaferoon, Surah Ikhlas, Surah Falaq and Surah Nas.
- 234. Bihar Al-Anwar, vol. 51, pp. 258-260.
- 235. Kamal ad-Din wa Tamam an-Na’mah, p. 548; Bihar Al-Anwar, vol. 51, p. 233.
- 236. Kamal ad-Din wa Tamam an-Na’mah, p. 550; Bihar Al-Anwar, vol. 51, p. 234.
- 237. Sad as-Sa’ud, p. 234; Kamal ad-Din wa Tamam an-Na’mah, p. 168; Kanz al-Fawa’id, p. 254.
- 238. For more information about this person, refer to: Kamal ad-Din wa Tamam an-Na’mah, p. 166 onwards.
- 239. Kamal ad-Din wa Tamam an-Na’mah, p. 55; Kanz al-Fawa’id, p. 252.
- 240. Awali al-Layali al-Azizia fi ‘l-Ahadith ad-Diniyya, vol. 1, pp. 28-29.
- 241. Sharh Usool Kafi, vol. 2, p. 312.
- 242. Awali al-Layali al-Azizia fi ‘l-Ahadith ad-Diniyya, vol. 1, p. 27.
- 243. Al-Ghaibah, Shaykh At-Tusi, p. 118.
- 244. Bihar Al-Anwar, vol. 109, p. 141.
- 245. Kanz al-Fawa’id, p. 253.
- 246. Bihar Al-Anwar, vol. 51, p. 238.
- 247. Kamal ad-Din wa Tamam an-Na’mah, p. 556; Bihar Al-Anwar, vol.51, p. 238.
- 248. Kamal ad-Din wa Tamam an-Na’mah, p. 558.
- 249. Kamal ad-Din wa Tamam an-Na’mah, p. 560.
- 250. Kamal ad-Din wa Tamam an-Na’mah, p. 560.
- 251. Kamal ad-Din wa Tamam an-Na’mah, p. 560; Kanz al-Fawa’id, p. 261.
- 252. In Kanz al-Fawa’id it is mentioned as Mustaughar Ibn Rabia.
- 253. Kanz al-Fawa’id, p. 249.
- 254. Kanz al-Fawa’id, p. 250; Bihar Al-Anwar, vol. 51, p. 240; Ilam al-Wara bi Alam al-Huda, vol. 2, p. 307.
- 255. Kamal ad-Din wa Tamam an-Na’mah, p. 561.
- 256. Kamal ad-Din wa Tamam an-Na’mah, p. 562; Kanz al-Fawa’id, p. 261.
- 257. Kamal ad-Din wa Tamam an-Na’mah, p. 562 (it is Sharia Ibn Abdullah); Kanz al-Fawa’id, p. 261.
- 258. Kamal ad-Din wa Tamam an-Na’mah, p. 567.
- 259. Kamal ad-Din wa Tamam an-Na’mah, p. 567.
- 260. Kamal ad-Din wa Tamam an-Na’mah, p. 567.
- 261. Kamal ad-Din wa Tamam an-Na’mah, p. 570; Kanz al-Fawa’id, p. 250.
- 262. Kanz al-Fawa’id, p. 249; Kashf al-Ghummah fi Marefat al-A’immah, vol. 3, p. 353.
- 263. Kamal ad-Din wa Tamam an-Na’mah, p. 567; Kanz al-Fawa’id, p. 251.
- 264. Al-Fusul al-Ashra, p. 100; Kanz al-Fawa’id, p. 251; Al-Ghaibah, Shaykh At-Tusi, p. 117.
- 265. Actually, it is Shaharzur.
- 266. Kanz al-Fawa’id, p. 266.
- 267. Al-Ghaibah, Shaykh At-Tusi, p. 117; Ilam al-Wara ba Alam al-Huda, vol. 2, p. 308; Bihar Al-Anwar, vol. 51, p. 289.
- 268. Bihar Al-Anwar, vol. 51, p. 260-261.
- 269. Kanz al-Fawa’id, p. 262.
- 270. Kamal ad-Din wa Tamam an-Na’mah, pp. 543-547; Bihar Al-Anwar, vol. 51, pp. 229-233.
- 271. Kanz al-Fawa’id, pp. 262-263.
- 272. Actually, it is Shaqlani.
- 273. Actually, it is a well.
- 274. Kanz al-Fawa’id, pp. 262-266.
- 275. Bihar Al-Anwar, vol. 53, p. 280.
- 276. Al-Sunan al-Kubra, vol. 3, p. 370.
- 277. Kanz al-Fawa’id, pp. 246-247.
- 278. Faraj al-Mahmoom fi Tarikh Ulama Nojoom, pp. 36-37.
- 279. Sirat al-Mustaqim ‘ila Mustahaqq at-Taqdim, vol. 2, p. 245.
- 280. ‘z’= 7
- 281. ‘ain’= 7