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Chapter 6: Proofs Of Imamate Of The Twelfth Imam From Miracles

In proving the Imamate of His Eminence from the aspect of clear miracles and extraordinary acts, which occurred at the hands of His Eminence during the period of minor occultation and during the period of doubts regarding his deputies; which prove his life and Mahdawiyyah; whether they regard him as the Imam and also, the promised al-Mahdi as everyone regarded him as such, whose obedience is obligatory from the Almighty Allah; and textual declarations and miracles as well and that he is the seal of Imamate and is the promised al-Mahdi.

The miracles of His Eminence are numerous. Great scholars and well-known people have narrated from Ahl al-Sunna and Shi’a and since we intend to be brief, we shall only quote from forty books, which Allamah al-Majlisi was not having or if he had, he has not quoted from them; therefore, we will quote from them to support what he has written.

The respected Fazl Ibn Shazan has narrated in his Ghaibah, from Ahmad Ibn Muhammad Ibn Abu Nasr from Hammad Ibn ‘Isa from ‘Abd Allah Ibn Abu Yafur that he said: His Eminence Abu ‘Abd Allah Ja’far Ibn Muhammad (‘a) said:

“There is no miracle of the prophets and Imams, but that the Almighty Allah will display it at the hands of the Qa’im in order to exhaust the proof on the enemies.”1

Tradition One

In Kifayat al-Muhtadi2, it is narrated from Shaykh Abd al-’Abd Allah, Muhammad Ibn Hibtullah Tarabulisi in his book of Faraj Kabir, which he has narrated through his own chains of narrators from Abu al-Adyan, a servant of Imam Hasan al-’Askari (‘a) that he said: I hastened to serve the Holy Imam (‘a) and found him weak and indisposed.

His Eminence gave some letters to me and said: ‘Go to Madayan. Your journey will last for fifteen days. On the fifteenth day, you will return to Samarrah. Here, wails and cries from my house will greet you. You will see me in the room where corpses are given the ritual bath.”

I asked, ‘Master! In such a case, who will be the Imam after you?’

Imam Hasan al-’Askari (‘a) responded, ‘One, who will ask you for the replies to my letters will be my successor.’

I requested, ‘Please provide me more details.’

Imam (‘a) replied, ‘He would lead my funeral prayers.’

I pleaded again, ‘Please furnish more information.’

He retorted, ‘He would inform you about what is there in the bag.’

The awe-inspiring personality of Imam Hasan al-’Askari (‘a) prevented me from further inquiry.

I took the letters to Madayan and procured the ripostes. On the 15th day, just as Imam Hasan al-’Askari (‘a) had predicted, I entered Samarrah.

Loud wails and cries emanated from the house of Imam Hasan al-’Askari (‘a). I saw Ja’far, the brother of Imam Hasan al-’Askari (‘a), standing on the door and receiving condolences and consolation from the local Shi’a.

I said to myself, ‘If this man is the Imam, then it will be clear that the position of Imamate has undergone a change. For, I have seen him drink wine, gamble and play musical instruments.’ I to him and offered my condolences. He did not ask me anything.

Afterwards, Aqeed emerged from the house and said: ‘Master! Your brother has been shrouded. Come and lead his funeral prayers.’

Ja’far went ahead to lead the prayers. Around him were some Shi’a including Samman and Hasan Ibn Ali alias Salma, whom Mu’tamid killed.

When I entered the Imam’s house, I saw that his corpse had been shrouded and Ja’far Ibn Ali stepped forward to pray the funeral prayer.

As he was about to announce the Takbeer, a young boy with a wheatish complexion, curly hair, broad teeth, shining like a brilliant moon, came out of the house. He caught hold of Ja’far’s robe and pushed him aside, saying, ‘Uncle! Move aside. I am more worthy of leading the funeral prayers of my father.’

Ja’far withdrew in a corner and his face went colorless. The child went ahead to recite the prayers on his father’s bier and buried him next to his father’s (10th Imam’s) grave.

Thereafter, he turned to me and said: ‘O Basri! Give me the replies of the letters that are with you.’ I handed the letters to him and said to myself, ‘Two prophecies are already fulfilled. Now, only the third one about the contents of the bag, remains.’

I went to Ja’far Ibn Ali and saw him sighing. Hajiz Washsha said to him: O master, who is that lad? So that I can establish the proof on him. He said: By Allah, I never saw him before and I don’t know who he is.

We were sitting when some residents of Qom arrived and asked about the condition of Imam Hasan al-’Askari (‘a). When they were informed about his demise, they inquired about the Imam after him.

People guided them towards Ja’far Ibn Ali. They saluted him and offered their condolences. They wanted to know from him about the money they had brought, to whom it belonged and how much?

Ja’far stood up and gathering his clothes, said: ‘They expect me to know the unseen!’

Afterwards, a servant emerged from the house of Imam Hasan al-’Askari (‘a) and announced, ‘The letters of so and so are in your possession. You Also, have a bag containing a thousand dinars. Of which, only ten dinars are pure.

They gave the letters and money to this servant saying, ‘The one, who has sent you must be an Imam.’

Ja’far Ibn Ali came to Mu’tamid and narrated everything. Mu’tamid sent his soldiers to the Imam’s house, but they did not find any child there and at that time Narjis Banu was not alive. They arrested and brought Mariya, a slave girl. Mu’tamid told her to surrender the child, but she denied having given birth to any child and she claimed that she was pregnant so that Mu’tamid would give up the pursuit of the child. So he placed her in custody of Ibn Abi Shawarib, the Qadi, till Ubaidullah Ibn Yahya Ibn Khaqan died all of a sudden. The owner of Zanj revolted in Basra. All these circumstances made him unconcerned with Mariya and she was released.

Tradition Two: A Rare Report Regarding The Circumstances Of Ja’far Al-Kadhdhab

In Hidayah3, and in other books of his, Husayn Ibn Hamadan has narrated from Muhammad Ibn Abd al-Hamid Bazzaz, Abu al-Hasan Muhammad Ibn Yahya, Muhammad Ibn Mahmud Khorasani and Hasan Ibn Masud Fuzari all of whom have narrated and I had asked them regarding the martyrdom of our chief, Abu ‘Abd Allah al-Husayn at Karbala’ regarding the matter of Ja’far Al-Kadhdhab and what passed regarding him before the occultation of our Imams, Abu al-Hasan and Abu Muhammad, the residents of Askar (‘a) and after the occultation of our master, master Imam Hasan al-’Askari (‘a) and what they claimed regarding him.

All of them informed that Imam Ali an-Naqi (‘a) told them:

Keep away from my son, Ja’far; because he is in relation to me like Namrud was to Nuh (‘a), regarding whom the Almighty Allah said:

وَنَادَىٰ نُوحٌ رَبَّهُ فَقَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنْتَ أَحْكَمُ الْحَاكِمِينَ

“And Nuh cried out to his Lord and said: My Lord! surely my son is of my family” (11:45).

The Almighty Allah said:

قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ

“He said: O Nuh! surely he is not of your family; surely he is (the doer of) other than good deeds” (11:46).

Indeed, Abu Muhammad (‘a) said after Abu al-Hasan (‘a): Fear Allah that you should know the secret of my brother, Ja’far. Thus, by Allah, there is no example of me and him, except the simile of Haabil and Qaabil, the sons of Adam that Qaabil was jealous Haabil for what the Almighty Allah had bestowed to him from His grace. Thus, he killed him and if Ja’far could eliminate me, he will definitely kill me; but the Almighty Allah is powerful on what He intends.

The information, which we got from the people of the town and surrounding areas, who frequently visited the Imam’s house regarding the circumstances of Ja’far was that they complained to us about Ja’far and said: He wears colorful ladies garments, he is entertained by music, he drinks wine and bribes those people not to divulge these acts. Thus, they took the bribes and did not maintain confidentiality.

After the martyrdom of Imam Hasan al-’Askari (‘a), the majority of Shi’a became aloof from him and stopped greeting them and said: There is no Taqayyah between us and him that we should adopt it; if we meet him and greet him and enter his house and mention it to him, people will be misguided about him by what we have done and we will become destined to hellfire.

Ja’far, on the event of the martyrdom of Imam Ali an-Naqi (‘a) sealed his wealth and left his house. The next morning, he came to take away what he had sealed. When he opened the seals and entered and saw, there was nothing in the treasury or at home, except few things. So he beat up the male and female servants. They said: Do not beat us, we swear by Allah that we saw all the items loaded on camel backs on the roads and we had no power to move or speak up till the camels went away and the door was closed as before.

Ja’far became enraged and thrashed his head in regret of what was taken out of the house, and he started consuming what he had that he sells and eats it till there did not remain with him the strength of a single day and he had twenty-four sons and daughters, mother wives and some servants and slaves. His poverty reached to such an extent that his grandmother, that is grandmother of Abu Muhammad (‘a) ordered: There is share for him from the property of that lady: flour, meat, barley and chaff for his animals and clothes for his children and their mothers, his retinue, servants, slaves, slave girls and their expenses.

Tradition Three

Ali Ibn Husayn Mas’oodi, in the book of Isbat al-Wasiyyah4 and Hazini in Hidayah5 have narrated from Ja’far Ibn Muhammad Ibn Malik Bazzaz Kufi from Muhammad Ibn Ja’far Ibn ‘Abd Allah from Abu Noaim, Muhammad Ibn Ahmad Ansari that he said: A group of Mufawweza and Muqassira sent Kamil Ibn Ibrahim Ibn Madani, famous as Sana-a to Abu Muhammad (‘a) in Samarrah to debate with him regarding his Imamate.

“A group of Mufawweza sent Kamil Ibn Ibrahim Madani to His Eminence, Imam Hasan al-’Askari (‘a). Kamil Ibn Ibrahim says: I said to myself: I will ask the Imam if only those who have the same beliefs as us will enter Paradise?

He says: When I met the Imam, I saw that he was wearing a rich garment. I said to myself: The Wali of Allah and the proof of Allah is himself wearing such garments and prohibits us from them. And he Also, tells us to be equitable with our brothers in faith.

As I was engrossed in these thoughts, the Imam said smiling and turned up his sleeve: O Kamil, look here. I found that below the rich garment was a coarse shirt that was in contact with his body. “See this coarse garment is for the Almighty Allah and the rich dress is for you people.”

Thus, I greeted him and sat down near a door across which was a curtain. Just then a gust of wind moved the curtain away. I saw a four-year-old handsome boy, who called out: O Kamil Ibn Ibrahim, (I began to tremble and automatically said: Labbaik Yaa Sayyidi) Here I am, O my master.

The boy said: You have come to the Wali of Allah and the proof of Allah with the query if those who don’t have the same belief as us will enter Paradise.

I said: By Allah, I wanted to ask this only.

He said: If it is so, very few people will enter Paradise. No, by Allah, even the Haqqiya will enter Paradise.

I asked: Who are Haqqiya?

He replied: Who love Imam Ali (‘a) and who swear by his right, but they don’t know what his rights and merits are.

Then that boy remained quiet for some time and then said: And you Also, came here to ask about the belief of Mufawweza. Thus, you should know that they are liars. And our hearts are abodes of divine intention and when Allah intends something, we are Also, ready for it.

وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ

“And you do not please except that Allah please…” (76:30).

Then the curtain, which had moved away by the breeze, returned to its position and I did not Dar move it away again.

After that Imam Hasan al-’Askari (‘a) smiled at me and said: O Kamil, why are you sitting here. Your questions were answered by the one, who will be the divine proof and the Imam after me.

Kamil says: After that I came out and never saw him again.

Abu Naeem says: I met Kamil and asked him about this tradition and he narrated the same to me.

Tradition Four

Hazini, in another book of his other than Hidayah, has narrated from Muhammad Ibn Jamhur from Muhammad Ibn Ibrahim Ibn Mahziyar that he said:

Doubts overwhelmed me at the demise of Imam Hasan al-’Askari (‘a).

This was while great amounts of Khums articles had been deposited with my father; so he carried them and boarded a ship and I accompanied him. He got a very severe fever and said to me, “My son, take me back, take me back. This is death. And fear Allah in this Khums.” He confided his final will to me and died.

I said to myself that my father had not asked me to do anything wrong. I will carry these assets to Iraq and will rent a house there and will not inform anyone. If things became clear to me like their clarity during the days of Imam Hasan al-’Askari (‘a), I will hand the assets over, or else, I will distribute them as alms.

I went to Iraq and rented a house by the river. I was there but a few days that a messenger brought a letter to me that said: O Muhammad, you have brought this and this in such and such parcels; recounting all of the assets that were with me of which I did not know myself.

I gave the assets to the messenger. I remained there for a few more days and was not given any attention, which made me rather sad. Then a letter came, “We have appointed you in the position of your father, so thank Allah.”6

Tradition Five

He has Also, narrated from Saad Ibn Abu Khalaf that Hasan Ibn Nasr, Abu Saddam and a group of people have narrated after the passing of Imam Hasan al-’Askari (‘a) till what was mentioned in the report of Kulaini in the second chapter under the title number two with some differences, but there is no need to repeat it here.7

Tradition Six

He has Also, narrated from Ja’far Ibn Muhammad Kufi from Rajaa Misri, whose name was Abd Rabb that he said:

I went to investigate the situation two years after the demise of Imam Hasan al-’Askari (‘a). I did not find anything in those two years. In the third year, I was in Medina in search of the offspring of Imam Hasan al-’Askari (‘a). I was riding a couched a camel. Abu Ghanim had asked me to have dinner with him. I was sitting thinking with myself and saying, “If there had been something, it would have manifested after three years.”

Suddenly, I heard a caller, whose voice I heard, but his person I did not see, say:

“O Abd Rabb, son of Naseer, say to the people of Egypt, do you believe in the Messenger of Allah after seeing him’?”

He said: I did not know my father’s name, because I was born in Madayan and Naufali had taken me to Egypt. My father had died and I was raised in Egypt. I said: Are you the master of the age after Abu Muhammad (‘a)?

I knew that His Eminence is the rightful one and that is occultation is a fact and that he was the one, who called out to me and my doubt was removed and I got certainty.8

Qutub Rawandi has mentioned this miracle in brief in his Khara’ij9. However, there the name of Abu Raja Misri is mentioned and in his call the Imam said to him: O Nasr Ibn Abd Raab and he said: I was born in Madayan. After that I was taken under the care of Abu ‘Abd Allah Naufili who took me to Egypt and I was brought up there.

Tradition Seven

He has Also, narrated from Abu Ahmad Hamid Maraghi from Qasim Ibn Alai Hamadani that he wrote to His Eminence and complained for lack of children. From the time he wrote till he got a male child, nine months passed. Then he wrote and asked for his long age. Reply came praying for himself, but nothing was mentioned about that son. Thus, that son died and the Almighty Allah blessed him with two sons.10

Tradition Eight

He has Also, narrated from Muhammad Ibn Yahya Farsi from Fazl Hiran Madani, the freed slave of Khadija, daughter of Abu Ja’far (‘a) that he said: Some students of Medina believed in truth (were Shi’a). Communication was sent to them from Abu Muhammad (‘a) on the stipulated time. When the Imam passed away, some of them returned to belief in the successor (Khalaf) (‘a). Thus, guidance was received by those from them who were steadfast on belief in him after his father (‘a) and it was discontinued from others and they did not turn to him.11

Tradition Nine

He has Also, narrated from Abu al-Hasan Ahmad Ibn ‘Uthman Amari from his brother, Abu Ja’far Muhammad Ibn ‘Uthman that he said: I was once with a man from the people of the suburb of Kufa, who had some religious dues belonging to the Gharim12 (‘a). He sent the assets, but were returned to him and it was stated, “Take out the rights of your cousin from them, which is four hundred dirhams.” The man was transfixed with wonder and perplexity.

He viewed the accounts and there was in his hands the lost assets for the son of his uncle, some of which he had returned, but not all of it.

When he transferred his cousin’s assets to currency, it was worth four hundred dirhams, as the Imam (‘a) had said. He took that sum out and sent the rest. His dispatch was accepted.”13

Tradition Ten

He has Also, narrated from Abu al-Hasan Ahmad Ibn ‘Uthman Amari from his brother that he said: A man from the Shi’a brought monies for the master of the age with details of the letters from believers, between whose names he had left some space. Among them was an amount of ten gold coins from a non-Shi’a. This amount was returned and under that name, he wrote:

إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ

“Allah only accepts from those who guard (against evil)” (5:27).14

Tradition Eleven

He has Also, narrated from ‘Abd Allah Sufyani that he said: I received some commodities as religious dues from Marzbani. Amongst them was a gold bracelet. All were accepted, but the bracelet was returned. I was ordered to break it. I came to Marzbani and conveyed the instructions I had received.

Then I broke it and there it was: Bits of iron, copper and brass were in its middle. I took them out and sent the gold and then it was accepted.15

Tradition Twelve

He has Also, narrated from Abu al-Hasan Hasani that he said: Muhammad owed me money, a part of which he returned and then he died. I was desirous of getting back the whole amount after his death. And this was in the year 271 A.H. I wrote a letter and sought permission to meet his heirs at Wasit. I said that I would go to them in the beginning of his days of demise, so perchance I will get my right. However, I was not given permission.

After two years, a letter came to me with my inquiry and ordered me to go to them. I went to them and they paid me my money. And he said: I went to Askar, where I fell seriously ill till I lost the hope of surviving.

Imam Az-Zaman (‘aj) sent to me a bottle containing violet paste, even though I had not requested for it. I took the medicine without measure and soon finished it and I was cured of my malady.

Tradition Thirteen

He has Also, narrated from Abu ‘Abd Allah Marzbani from Ahmad Ibn Khazib from Muhammad Ibn Ibrahim Ibn Mahziyar that he said: I sent some goods to Imam Az-Zaman (‘aj). Imam (‘a) said: You have made a mistake in your accounts; in the purse of gold coins and in twenty-six gold coins. I checked the accounts again and found it exactly as mentioned in the epistle.16

Tradition Fourteen

He has Also, narrated from Muhammad Ibn Hasan Ibn Abd al-Hamid that he doubted in Hajiz, a representative of the Imam. Thus, he gathered some goods and arrived in Samarrah. An order came in 265 A.H. as follows: There is no doubt regarding us and those who are appointed as our representatives. Hand over to Hajiz Ibn Yazeed what you are having.17

Tradition Fifteen

He has Also, narrated from Muhammad Ibn Muhammad Ibn Abbas Qasri that he said: I wrote in the year 273 to Imam Az-Zaman (‘aj) asking for a supplication for Hajj, while I was not having any money to cover the expenses and also, beseeched him to improve my economic conditions and that my daughters may be married off.

He issued an epistle in reply to what I had requested - blessing me with Hajj and well-being. Four of my daughters died and one remained.18

Tradition Sixteen

He has narrated from Abu al-Abbas Khalidi that he said: Two of our brothers from Egypt wrote to Imam Az-Zaman (‘aj) regarding the pregnancies of their wives.

Reply came to both of them. For one it was written that the child will survive. For the other one reply came: As for you O Humran, may the Almighty Allah reward you. So that fetus perished.19

Tradition Seventeen

He has Also, narrated from Abu al-Hasan Ali Ibn Hasan Yamani that he said: I was in Baghdad. Thus, a caravan readied to depart to Yemen and I decided to join it. So I wrote seeking the permission of Imam Az-Zaman (‘aj).

Epistle arrived not to go in that caravan as there was no good in it for me.

He said: I followed the advice and the caravan departed.

Hanzala plundered that caravan.

He said: I wrote seeking permission to travel in a ship to Basra, but again I was not permitted.

When I asked about their fate, I was informed that they were attacked by an Indian tribe called Bawarij and not a single person on that ship survived.

After that I went to Samarrah and reached it at the time of Maghrib. I did not speak to or introduce myself to anyone till I reached the Masjid opposite the house of the Imam.

I said: I will first pray and then perform the Ziyarah. Suddenly I saw a servant standing at the head of Lady Narjis (‘a) approach and said: Arise.

I said: Where to and who am I?

He replied: To the house.

I asked: Perhaps you were sent for someone else.

He replied: No, I was not sent, except to you.

I asked: Who am I?

He replied: You are Ali Ibn Husayn Yamani, messenger of Ja’far Ibn Ibrahim Ibn Haata to me.

He took me along till we reached the house of Husayn Ibn Ahmad Ibn Saara. I did not know what to say. Till all what I was in need of was brought to me. I remained there for three days. After that I was given the permission to meet the two al-’Askaris (‘a) in the house since I had performed the Ziyarah from the window. Then permission was granted to me.

At night, I performed the Ziyarah and a letter came from Ahmad Ibn Ishaq in the year he passed away in Halwan regarding the two requests: one of them was fulfilled and regarding the second request, he said: When you reach Qom, I will write for you what you had asked for. His request was that he should be released from his duties as he was old in age and he could not fulfil his duties.

Thus, he passed away in Halwan20 and Shaykh Abu Ja’far Muhammad Ibn Jarir Tabari in Dalial21 has said that Ahmad Ibn Ishaq Ashari was the representative of Imam Hasan al-’Askari (‘a). When Imam Hasan al-’Askari (‘a) passed away, he was appointed as the representative of Imam Az-Zaman (‘aj). He received an epistle of the Imam and carried some goods to him from some areas, which were having payments for our Imam. He handed them over to the Imam and sought permission to go to Qom. Permission was accorded, but he mentioned that he will not be able to reach Qom. That he would fall ill and pass away on the journey. So, he fell ill at Halwan and passed away and was buried there. After the death of Ahmad Ibn Ishaq Ashari, the Imam stayed in Samarrah for some time. Then he disappeared.

The author says: Ahmad Ibn Ishaq was an important companion of the Holy Imams (‘a) and he possessed a lofty rank near them. He was among the famous representatives of the Imam and the account of his death is mentioned in another way as well that during the lifetime of Imam Hasan al-’Askari (‘a), the Imam sent through Kafur, his servant a shroud for him at Halwan. And his last rites were performed by Kafur or someone else without informing those who were accompanying him.

It is mentioned in a lengthy report of Saad Ibn ‘Abd Allah al-Qummi that he was accompanying him during the journey when he passed away; but Najjashi has narrated from some people that the report is unreliable. And Halwan is the same well-known place on route from Kermanshah to Baghdad and the grave of that gentlemen is near the river of that village at a distance of around a thousand steps to the south.

There is a small dilapidated building on that grave and it is unknown to the affluent people of that area. On the contrary, the people of Kermanshah and visitors have remained so nameless and sign-less and not one from a thousand pilgrims performs the Ziyarah of that exalted gentleman. In spite of the fact that Imam (‘a) sent his servant through folding of land in order to perform his final rites and constructed the famous Masjid of Qom by the order of His Eminence, whose representatives were present there for years. More than this was to deem his grave to be a reliable place of visitation, that by the blessings of the inmate of the grave divine favours may reach them.

Tradition Eighteen

He has Also, narrated from Abu Muhammad ‘Isa Ibn al-Mahdi Jauhari that he said: I went to Holy Mecca in 268 A.H. for Hajj and also, intended to visit Medina, because we had received the correct report that the Master of the Time has reappeared. I had traveled some distance from the Fayd Fort when I fell ill22 and wished I could obtain fish and dates from somewhere. I reached Medina in the same condition and met my brothers-in-faith. They Also, gave me the good news of the reappearance of the Master of the Time that he has reappeared in Sariya.

Thus, I set out towards Sariya. When I reached the valley, I saw some emaciated goats. Then I entered the boundaries of the fort, halted there; waiting to see what happens; till it was time for prayers. I performed the Maghrib and Isha prayers and began to supplicate. Suddenly I saw the servant, Badr, calling me: ‘O ‘Isa Ibn al-Mahdi Jauhari, come in.’ I said: ‘God is the Greatest’ and ‘There is no God except Allah’, and I praised and glorified the Almighty.

When I reached the courtyard of the fort, I saw that dinner was laid out. The servant took me to the banquet and seated me there. He told me: ‘Your master orders you to eat about which you had doubts when you fell ill after leaving Fayd.’ I said: Only this proof is enough for me. Thus, how can I eat while I do not see my master? His Eminence called out: ‘‘Isa, eat your food, you will see me also.’

So, I sat down on the dinner spread (Sufra). I saw that there was hot fried fish, some dates and milk was Also, served. I thought to myself that since I was ill, I should abstain from fish, dates and milk. A voice called out: ‘‘Isa, you have doubts about us. Do you think you know more than me what is beneficial for you and what is harmful?’ I began to weep and prayed to Allah for forgiveness.

Then I ate from all the dishes, which were extremely delicious. I had never eaten anything more delicious. Thus, I ate more than my normal appetite and restrained my hand as I felt ashamed to eat more. A voice came: ‘‘Isa, do not feel shy. These are victuals of Paradise, no mortal has a hand in their preparation.’ Then I ate more and more, but felt that I was not getting satiated. So I said: ‘Maula, I have had enough.’

Now, His Eminence called out: ‘Come near me.’ I thought to myself: ‘Shall I meet my master without even washing up after dinner?’ The voice asked: ‘‘Isa, look at your hands, is there anything sticking to them?’ I glanced at my hands and smelt them, but found them clean and smelling of musk and camphor. So, I went into the presence of His Eminence and glanced at him. Such effulgence emanated from his face that I was absolutely stunned.

His Eminence said: ‘O ‘Isa, if the deniers had not asked:

‘Where is he? When would he reappear? When was he born? Who has seen him? What did you receive from him? What message did he convey? What miracle he showed? You would never have seen me.

By Allah, people had seen same kinds of miracles performed by Amir Al-Mu’minin (‘a), but in spite of that they preferred themselves over His Eminence. They deceived and plotted against him and at last martyred him; in the same way, they misbehaved with my other purified forefathers. They did not consider them truthful; they did not testify about them; and they labeled their miracles as magic tricks; they alleged that they had Jinns under their control.

‘O ‘Isa, tell my friends whatever you have seen and conceal it from my enemies.’

I said: ‘Please pray that the Almighty Allah keeps me steadfast.’

He said: ‘If you hadn’t been steadfast, you wouldn’t have even seen me. You may return now.’

‘Isa says: ‘I left the place thanking God profusely.’”23

Tradition Nineteen

Shaykh Muhaddith Faqih Imaduddin Abu Ja’far Ibn Muhammad Ibn Ali Ibn Muhammad At-Tusi Mash-hadi, a contemporary of Ibn Shahr Ashob, in his book of Thaqib al-Manaqib24 has narrated from Ja’far Ibn Ahmad that he said: Abu Ja’far Muhammad Ibn ‘Uthman Samman, known as Amari, called me and gave me small embroidered garments and a sack of dirhams and said: “You need to go by yourself to Wasit at this time and give what I gave you to the first man who meets you after you climb over your courser to the waterway in Wasit.”

A tremendous shock overwhelmed me and I said to myself, “A man of my stature is sent for something like this and is assigned to carry these insignificant items.”

I went to Wasit, dismounted from the courser, and asked the first man I met, about Hasan Ibn Muhammad Ibn Qatat, the pharmacist and the representative of the endowment in Wasit.

He said: “I am the one; and who are you?”

I said: “I am Ja’far Ibn Muhammad Ibn Matil.”

He recognized me through my name and greeted me. I greeted him in return and we hugged each other.

I said, “Abu Ja’far Amari sends you his greetings and he gave me these little garments and this sac for you.”

He said: “Praise belongs to Allah. Muhammad Ibn ‘Abd Allah Haeri has just died and I came out to procure a burial shroud for him.”

He opened the garments and there was all he needed, a Yemeni cloak, shrouds, and camphor. There was Also, money in the sac for porters and diggers.

We attended his burial and then I returned.

Tradition Twenty

He has Also, narrated from Muhammad Ibn Shazan Ibn Naeem that he said: I sent some goods without stating from whom it was.

Reply came: I received this and that from so and so in such and such quantity.25

Tradition Twenty-One

He has Also, narrated from Abu al-Abbas Kufi that he said: A certain man took some money to deliver to the Imam. He desired to see a proof. The Master of the Age (‘a) wrote, “If you should desire guidance, you will be guided, and if you seek, you will find. Your master is saying to you: Bring, what is with you.”

The man says, I kept dinars out from the money that was with me. I did not weigh those six coins and passed on the rest. A letter came, “Return the six, which you took out without weighing. Their weight is six dinars and five dawaniq and one and a half grain.”

He said: I weighed the dinars and they were as the Imam (‘a) had said.26

Tradition Twenty-Two

He has Also, narrated from Ishaq Ibn Hamid Katib that he said: There was a Shi’a cloth merchant in Qom and he had a partner who was Murjia by faith (Ahl al-Sunna sect). A very delicate garment once came to them. The faithful man said: ‘This garment is appropriate for my master.’ His partner said: ‘I do not know your master, but do with the garment as you like.’ When the garment reached him, the Imam (‘a) stripped it into two halves by length. He kept one half and returned the other and said: ‘I do not have any need for the Murjia’s wealth.’27

Tradition Twenty-Three

He has Also, narrated from Muhammad Ibn Hasan Sairafi that he said: I desired to go to Hajj and had some religious dues, some of which were gold and some were silver. I melted the gold and the silver and rendered them into pieces. These assets were entrusted to me so that I may deliver them to Shaykh Abu al-Qasim Husayn Ibn Ruh. When I reached Sarakhs, I erected my tent on a sandy spot and began separating the pieces of gold and silver.

One of these pieces fell from me and went into the sand and I did not notice. When I reached Hamadan, I went over the gold and silver once again as a precaution to guard them, and found that one piece weighing one hundred and three metical, or he said: ninety-three metical, was missing. I replaced that with another precious piece of the same weight from my own assets and put it with the other pieces of gold and silver.

When I reached Baghdad, I went to Shaykh Abu al-Qasim Husayn Ibn Ruh and gave him all the gold and silver I was carrying. He stretched his hand and pulled out the piece I had included from my own assets, from amongst all the pieces, and threw it to me saying: “This piece is not ours. Our piece is the one you lost at Sarakhs, where you erected your tent over the sands. Return and disembark where you had disembarked and search for the piece there beneath the sands. You will find it there and when you return, you will not see me.”

I went back to Sarakhs and disembarked where I had stayed and found the piece of gold.

I went back to my lands and when the next time I went for Hajj, I took the piece and went to Baghdad, and found that Shaykh Abu al-Qasim Ibn Ruh had passed away. I met Abu al-Hasan Saymoori and gave the piece to him.”28

Tradition Twenty-Four

He has Also, narrated from Husayn Ibn Ali Ibn Muhammad al-Qummi, famous as Ibn Ali Baghdadi that he said: “When I was in Bukhara, the man known as Ibn Kharshir handed me ten pieces of gold and asked me to give them to Shaykh Abu al-Qasim Husayn Ibn Ruh (q.s.) in Baghdad.

I carried them with me and when I reached Amwia29, I lost one of the pieces. I did not realize this until I reached Baghdad. I took out all of the gold for delivery, but I noticed one piece missing. So, I bought another piece of the equal weight and put it with the other nine pieces. Then I went to Shaykh Abu al-Qasim Ibn Ruh and put the pieces in front of him. He said: ‘Take it. That piece which you bought is yours,’ pointing to the piece. ‘The piece which you lost has already reached us, and here it is.’ Then he pulled out the piece, which I had lost at Amwia. I looked at it and recognized it.”30

Tradition Twenty-Five

He has Also, narrated from the same Husayn Ibn Ali that he said: A woman asked me about the representative of our Master (‘a) who he was.

One of the al-Qummis told her that he is Abu al-Qasim Husayn Ibn Ruh and he led her to me. She came to him when I was there and said: “O Shaykh, what do I have with me?”

He said: “Whatever you have with you, throw it in the Tigris and then come back to me, so I may inform you.”

The woman went and carried what was with her and threw it into the Tigris and then returned.

Abu al-Qasim said to a bondmaid of his, “Bring me the case.” Then he said to the woman, “This is the case you threw into the Tigris. Should I tell you what is in it or you are going to tell me?”

“You tell me”, said the woman.

He said: “There is a pair of gold bracelet in this case and a big ring studded with jewels, and two small rings studded with jewels and two rings, one of them turquoise and the other agate.”

It was as he had said and he had not left out anything. Then he opened the case and showed me its contents. The woman Also, looked at it. She exclaimed, “This is the very case I had brought and threw into the Tigris.”

I and the woman fainted out of happiness on seeing this miraculous proof of the truth of guidance.

After Ibn Baghdadi narrated this Hadith, he said: “I bear witness by Allah, the High, that this Hadith is as I told you, neither I added anything to it, nor did I omit anything from it.” He took solemn oaths by the Twelve Imams, peace be with them all, that he spoke the truth and did not add or omit.31

Tradition Twenty-Six

He has Also, narrated from Abu Muhammad Ahmad Ibn

Hasan Ibn Ahmad Katib that he said:

I was in Baghdad in the year in which Shaykh Abu al-Hasan Ali Ibn Muhammad Saymoori passed away. I went to him a few days before his demise. He brought a holy letter to the people that read as follows:

“In the name of Allah, the Merciful, the Compassionate. “O Ali Ibn Muhammad Saymoori, may Allah enhance the reward of your brothers for you, as you shall die within six days. Tie up your affairs together and do not appoint any successor to carry out your duties after your final transfer. The full occultation has begun and there shall be no appearance, but after Divine permission, high His name is, and that shall be after lengthy times, hardening of hearts and the earth’s repletion with inequity. Individuals who will claim they have seen me will come to my Shi’a. Behold, whoever claims seeing me before the rise of Sufyani and the call, is a liar and a slanderer. And there is no power, except through Allah, the High, the Great.”

We transcribed copies of the holy letter and exited from his presence. When it was the sixth day, we returned to him as he was breathing his last. He was asked, “Who is your successor after you?” He said: “To Allah belongs the Order and He is its Sustainer.” He died. These were the last words heard from him. May Allah be pleased with him and may He please him.32

Tradition Twenty-Seven

He has Also, narrated from Ahmad Ibn Faras Adeeb that he said: “I heard the following incident in Hamadan and after that I narrated it to one of our brothers in faith, who insisted that I write it down for him in my own hand. I could not reject his request and in the view of the one, who had narrated it to me the first time there was no difference in that story:

There is a tribe in Hamadan, called Banu Rashid. All of its members are Shi’a Imamiyah, when I asked them the reason for their Shi’ism an elder of their community whom I found righteous and honest, told me: It is narrated from our forefather, Rashid Hamadani that he said: When I was returning from Hajj and covering the distances through the desert, I was experiencing delight in halting and moving on. I covered a long distance on foot till and I was tired and needed some rest.

So, I decided to sleep for some time to regain strength. I said to myself: When the last part of the caravan passes by, I will get up and join them. I was finally awakened by the intense sun and I could not see anyone there. I was terrified, because I didn’t know the way. So I relied on Allah, the Mighty and Sublime and decided to move in the direction I was facing. After sometime I reached greenery that had recently received rainfall. The earth was fragrant. In the middle of that I saw a palace glittering like a sword. I said to myself: If only I could know about this palace, which I have never seen before and neither have I heard anything about it. When I came to the gate, I saw fair-complexioned servants. I greeted them and they replied to me in a cheerful manner. They said: Sit down, Allah has wished you well. A servant went into the palace and then returned to say: Come inside.

I entered the palace and saw that its foundations were the best type of foundations and its construction was Also, the best. The servant stood at the curtain of an entrance. Then he lifted the curtain and told me to go in. I entered the room and saw a young man sitting there in such a way that a long sword was hanging above his head and he seemed to be a full moon shining in the dark. I saluted him and he responded in a kind manner. Then he asked: Who am I? I said: By Allah, I don’t know. He said: “I am that Qa’im of Aali Muhammad, who would appear in the last period of time and through this sword fill the earth with justice and equity as it would be fraught with injustice and tyranny.”

I fell down on my face. He said: Don’t. Get up. You are a resident of Hamadan and your name is Rashid. I said: My lord and master, you are right. He asked: Would you like to return to your family? I said: Yes, my lord and master, and I would tell them of that with which I have been blessed. He gave me a pouch and gestured to the servant who walked a few steps with me. I decried mounds, trees and minarets of the mosque. The servant asked me: Do you recognize this town? I said: It seems to be like my town, Asadabad. The servant said: O Rashid, this is Asadabad, you may proceed now. When I turned back, I could see him no more.

I entered Asadabad. There were forty or fifty dinars in the pouch. I went to Hamadan. I gathered my family members and conveyed the good news to them. Till the time these dinars lasted, we remained in peace and security.”33

Tradition Twenty-Eight

He has Also, narrated from Ali Ibn Sinan Musil from his father that he said: “After Imam Hasan al-’Askari (‘a) was martyred, a delegation from Qom departed for Samarrah carrying some monies as trusts and religious payments of Shi’a to visit His Eminence, Imam Hasan al-’Askari and to deliver him the monies. But when they reached, Samarrah they learnt that Imam Hasan al-’Askari (‘a) has passed away. Some servants of Ja’far told them that after him, the Imam was Ja’far. At that same time Ja’far has gone out with his singers and musicians to entertain himself on the banks of Tigris River.

That is why the delegation of Qom did not believe that Ja’far could be the Imam, because they knew that an Imam and a Divine Proof is aloof from sinful acts and disobedience. Thus, they decided to see him and learn the truth about him. So, they arrived when Ja’far returned home and met him saying: We are a group of Shi’a from Qom and we bring some monies for our master, Imam Hasan al-’Askari (‘a). Ja’far did not let them complete the sentence and asked in haste: Where are the monies? “With us”, they replied but they requested Ja’far to tell them about the amount of money they had brought and who had given it to them. Because previously whenever they came to Imam Hasan al-’Askari (‘a) he used to inform them all these things. Ja’far was dumbfounded and did not know what to do. Ja’far protested that they were lying and the knowledge of the unseen was only for Allah; and his brother was not having such knowledge.

The members of Qom delegation were further perplexed and they looked at each other. But Ja’far told them in an angry and harsh tone to hand him the money. The group said that they were representatives of the people of Qom and they would hand him the monies only if he could furnish some signs like Imam Hasan al-’Askari (‘a) used to do. Therefore, if he were their Imam, he should prove it, otherwise they would return the monies to their respective owners. On hearing this reply, Ja’far hurried to the Abbaside Caliph and informed him about the matter concerning the group from Qom. Ja’far sought his help in taking hold of the monies from the al-Qummi group. The Caliph Also, pressured the al-Qummis and said, “Give this money to Ja’far.” The Qom delegation said that they were representatives and agents of the people of Qom. “They have requested us not to give these monies to anyone without getting a proof of Imamate. And this same procedure was prevalent during the time of Imam Hasan al-’Askari (‘a).”

“What was that sign that Imam Hasan al-’Askari (‘a) presented?” The group said: “Without us saying anything, His Eminence used to inform us the details of whatever we had brought. And when we were reassured that the Imam is perfectly knowing those things, we used to hand them over to him. Now, if this man is the owner of Guardianship (Wilayat) like his brother, he should inform us about these things and explain their quantity and condition so that we can hand it over to him. Otherwise, we would take it back to the owners.”

Ja’far was infuriated and he turned to the Caliph and said: “O Master of believers! These people attribute falsehood to my brother, because this is knowledge of the unseen and my brother had no such knowledge.”

The Caliph paid no attention to the statement of Ja’far, but said: “They are agents and they are not the owners, so they could not be held responsible for their decision.”

The delegation implored the Caliph to help them to leave the city in safety and security. The Caliph ordered they be taken out of the city under police protection and none should obstruct their passage.

The Qom delegation left the boundaries of the city and all of a sudden, they decried a handsome young man who mentioned each of their names and said: “Accept your Master!” The group said: “Are you the master of Guardianship?” The youth replied, “Refuge of Allah (No)! Rather I am the slave and the obedient one of your Master, so come with me to our Master.”

The Qom group happily followed the young man. When they reached the house of Imam (‘a), they saw the Imam seated on a platform, wearing a green dress. His face shone like a full moon. They saluted the Holy Imam (‘a) and after they had made themselves comfortable, the Imam informed them about the amount of money with them and the details of other items as well.

The Qom group fell into prostration of thanks for Almighty Allah for having given them the recognition of their Imam and the Divine Proof. After that they posed some religious queries to His Eminence and His Eminence provided the replies. Then they handed over the monies and goods to the Imam. His Eminence instructed them that in future they must not bring anything to Samarrah, but that it should be handed over to the Imam’s representative in Baghdad. The Imam’s written communications must Also, be taken from this representative. In that same gathering Imam (‘a) gave a shroud and camphor to Abu Abbas Muhammad Ibn Ja’far al-Qummi Himyari and said: “May Allah magnify your rewards...”

After having received these favours, the group bid farewell to His Eminence and departed for Iran and Qom and during the journey, when they reached between Uqbah and the area of Hamadan, the above-mentioned gentleman, Abu Abbas died. After that we used to send our religious payments to Baghdad to the representative of the Imam and from there the Imam’s epistles were issued.”34

Tradition Twenty-Nine

He has Also, narrated from Muhammad Ibn Salih that he said: I wrote a letter asking for a Du’a for Badashala, who had been imprisoned by Ibn Abd al-Aziz. I Also, asked for permission to have a son from a concubine of mine. The answer came, “Sire from her and Allah will do what He desires and He will emancipate the prisoner.” I fathered an offspring from the concubine. She gave birth and then she died. The prisoner was released the same day the letter came.

Abu Ja’far Maruzi said: A child was born for me. I wrote a letter and sought permission to circumcise him on the seventh or eighth day. He did not write anything back to me. The child died on the eighth day. Then I wrote a letter and informed him of his death. A letter came that said: “He will be replaced for you by another child and then another child. Name him Ahmad and the one after, Ja’far.” It happened as he had said.35

Tradition Thirty

He has Also, narrated from Muhammad Ibn Salih, and he was one of the representatives, he says: “A son was born for me. I wrote a letter to the Master of the Age, seeking permission to perform his circumcision on the seventh day. The answer came saying not to do it. My son died on the seventh or eighth day. Then I wrote to our Master about his death.

The answer came, You will sire another and another son. Name the first Ahmad, and the other, Ja’far. They were born as the Imam predicted.36

Tradition Thirty-One

He has Also, narrated from Muhammad Ibn Salih from Abu Ja’far that he said: I married a woman in secret and when I copulated with her, she became pregnant, and gave birth to a daughter. That made me sorrowful and uneasy. I wrote a letter to him and complained.

A letter came back that I should not grieve. My daughter lived for four years and then she died. Then a letter came that stated, “Allah has patience, while you are hasty.”37

Tradition Thirty-Two

He has Also, narrated from Abu Muhammad Hasan Ibn Wajna that he said: “I was in my fifty-fourth Hajj and supplicating in prostration under the spout of the Ka’aba after Isha prayer. I was lamenting and beseeching when all of a sudden somebody shook me and said: “O Hasan Ibn Wajna, get up.” He said: I got up and saw a slave girl of pale complexion and thin stature. I thought she was more than forty years of age. She began to walk before me; and without asking any questions, I followed her till she reached the house of Her Eminence, Lady Khadija (‘a).

There was a room in that house with an open door in the centre of the wall. The slave girl went above. I heard a voice calling out: O Hasan, come up. So, I went up and stood at the door of the room and His Eminence, the Master of the Time (‘a) said: “O Hasan, you thought that you were hidden from me? By Allah, I had been with you every time you came for Hajj.” Then he described my circumstances.

I fell down unconscious on the face. Then I felt a hand touching me; I got up. He said to me: “Stay in Medina at the house of Ja’far Ibn Muhammad (‘a) and do not worry about food, water and clothes.”

Then he gave me a paper on which were written Du’a al-Faraj and recitations of benedictions on His Eminence. And he said: “Recite this supplication and send benedictions upon me in this manner. And do not show this paper to anyone, except deserving ones among our Shi’a. As Allah, the Mighty and Sublime will give you Tawfiq.”

I said: “O my master, would I never see you after this?” He replied: “O Hasan, whenever Allah wills, (you will see me).” Hasan says: After concluding my Hajj, I went to Medina and stayed at the house of Ja’far Ibn Muhammad (‘a). I always went to the Masjid and except for three things I did not return to the house. For making ablution, rest and sleep, and for meals.

When I entered my room at the time of breaking the fast (Iftar), I found a bowl one-fourth filled with water and upon it was kept a loaf of bread and food that I felt like having that day. I consumed it till satiation. Winter clothes arrived in winter and summer clothes in summer. During the day, I used to enter the water for bathing and sprinkle the water in the house also. I used to take the empty cup and fill it with food and whatever exceeded my needs I gave it away to the poor so that those with me may not come to know of my circumstances.”38

Tradition Thirty-Three

Alam al-Huda, Sayyid Murtaza, whom some call as the great teacher, Husayn Ibn Abd al-Wahab, contemporary of Sayyid as the accomplished learned gentleman, Mirza ‘Abd Allah Isfahani has explained in Riyadh and mentioned testimonies in his favour in the book of Uyun al-Mu’jizat39, he has narrated from Hasan Ibn Ja’far Qazwini that he said: One of the brothers of Ahl al-Fanim passed away without leaving a will. He had owned some property, which he had buried somewhere, but his heirs had no knowledge of its location. So, he wrote to Imam Az-Zaman (‘aj) inquiring about that buried treasure.

Epistle was received: The things are in a niche in the wall in such and such room, in such a place in such a quantity. So, they dug up that place and took out the treasure.

Tradition Thirty-Four

He has Also, narrated from Muhammad Ibn Ja’far that he said: One of our brothers went for some work to Samarrah. He says: In Samarrah, I was standing in prayers when I saw a man arrive and place a sealed pouch before me while I was praying. When I concluded the prayer and broke the seal, I saw a letter, which contained the information for which I had come to Samarrah. After that I returned from there.40

Tradition Thirty-Five

He has Also, narrated from Muhammad Ibn Ahmad that he said: I complained about a neighbor of mine that I was harassed by him and I was not safe from his mischief. An epistle arrived: Very soon you will become free of his mischief. So, the Almighty Allah blessed me through his death the following day.41

Tradition Thirty-Six

He has Also, narrated from Abu Muhammad Ath-Thumali that he said: “I wrote a letter inquiring about two points and wanted to ask about the third point as well, but I refrained from it fearing he will not like it. The answer came, explaining the two points and also, the third, which I had kept to myself.”42

Tradition Thirty-Seven

He has Also, narrated from Hasan Ibn Hanif43 from his father: that he said: We shifted the family from Medina to the Holy Imam (‘a) and there were two servants with them. When we reached Kufa, one of those servants consumed wine without our knowledge.

An epistle arrived expelling that servant from the job. So, we sent him back to Kufa and never employed him again.44

Tradition Thirty-Eight

He has Also, narrated that an epistle arrived regarding Ahmad Ibn Abd al-Aziz that he has apostatized. His apostasy became clear eleven days after the arrival of this epistle.45

Tradition Thirty-Nine

He has Also, narrated from Ali Ibn Muhammad Saymoori that he sent a written request for a shroud. Imam Az-Zaman (‘aj) wrote: “You will need it in the year [two hundred and] eighty.”46 He died at the predicted time and the Imam sent him a burial shroud two months before his death.

Tradition Forty

He has Also, narrated from Husayn Ibn Hamadan Khazini in his book from Abu Ali and Abu ‘Abd Allah Ibn Ali al-Mahdi from Muhammad Ibn Abdus Salam from Muhammad Ibn Nishapuri from Abu al-Hasan Ahmad Ibn Hasan from ‘Abd Allah from Yazeed, Ghulam Ahmad Ibn Hasan that he said: I arrived at Jebel and I was not worthy for Imamate and I was on the whole fond of him till Yazeed Ibn ‘Abd Allah died. And he was the freed slave of Abu Muhammad (‘a) from the Jebel Kutakin.

He willed to me that I should give the Tartar horse he had along with the sword and strap to the master of the age. I feared that if I did this, harm will reach me from the followers of Kutakin. So, I paid for that horse, sword and accessories in seven hundred gold coins from my personal funds and surrendered those things to the Kutakin.

An epistle was issued to me from Iraq to send the 700 gold coins as the cost of the horse, sword and belt.

By the Almighty Allah I had not divulged this to anyone. So, I paid it from my funds.47

The author says: Kulaini48 has mentioned this incident in Al-Kafi; Shaykh Al-Mufid has quoted it in his Irshad49; Shaykh At-Tusi has mentioned in Ghaibah50 in the same way and mentioned the name of the servant as Badr. However, in the Dala’il of Tabari51 and Faraj al-Homoom52 of Sayyid Ali Ibn Tawus in a lengthy report and also, in other places it is mentioned in brief that the protagonist of this story was Ahmad Ibn Hasan Ibn Abu al-Hasan Madirani, the master of that slave and he was the secretary to Kutakin, the Turkish rulers in Rayy under the Abbasides; and Yazeed Ibn ‘Abd Allah was from the freed slaves from the town of Zoor, an area of Jebel and he was independent.

After Kutakin, he marched to his capital and fought with him and plundered and seized the territories and Ibn Madarani was the caretaker of those things and he could not conceal them. So, he took them for a thousand gold coins and in Rayy the epistle arrived through Abu Hasan Asadi.

There is another interesting story about Ibn Madarani, which proves his lofty position in the world and the hereafter. The Allamah has quoted in the book of Minhaj as-Salah from Ahmad Ibn Muhammad Ibn Khalid Barqi and we have mentioned both of them at the end of the book of Kalimah at-Tayyibah. Referring to them is not devoid of gain.

We should know that most of these miracles are mentioned in other books as well through other chains of narrators and in the first and second chapters, on the contrary in the fourth and fifth some of the miracles of Imam al-Mahdi (‘aj) were mentioned and in the coming chapters many other of them will be narrated. On the contrary, after proving his existence and the survival of that holy being, there is no need to mention his miracles.

Since the survival and long-life span are themselves the greatest divine signs and definite proofs and one for whom clear miracle is not sufficient and who did not take any pleasure from other miracles and absence of information and following the texts are proofs of it, which is needful of slightest movement and hardship, so that comfort seekers may flee from it.

  • 1. Kifayat al-Muhtadi (Selected), p. 187, under tradition 37.
  • 2. Kifayat al-Muhtadi (Selected), pp. 163-166, under tradition 32.
  • 3. Hidayat al-Kubra, pp. 381-382.
  • 4. Isbat al-Wasiyyah al-Imam Ali Ibn Abi Talib (‘a), pp. 261-262.
  • 5. Hidayat al-Kubra, pp. 381-382.
  • 6. Hidayat al-Kubra, pp. 367-368.
  • 7. Hidayat al-Kubra, p. 368.
  • 8. Hidayat al-Kubra, p. 369.
  • 9. Khara’ij wa al-Jaraih, vol. 2, p. 699.
  • 10. Hidayat al-Kubra, pp. 369-370.
  • 11. Hidayat al-Kubra, p. 370.
  • 12. Imam Az-Zaman (‘a).
  • 13. Hidayat al-Kubra, p. 370.
  • 14. Hidayat al-Kubra, p. 370.
  • 15. Hidayat al-Kubra, pp. 370-371.
  • 16. Hidayat al-Kubra, p. 371.
  • 17. Hidayat al-Kubra, p. 369.
  • 18. Hidayat al-Kubra, p. 371.
  • 19. Hidayat al-Kubra, p. 371.
  • 20. Hidayat al-Kubra, p. 372.
  • 21. Dala’il al-Imamah, p. 503.
  • 22. Fayd: It is said to be a halt on the route to Syria and it is Also, said that it was a city of Najd. Both these statements are mentioned by the author of Majma al-Bahrayn (The Author).
  • 23. Hidayat al-Kubra, pp. 373-374.
  • 24. Thaqib al-Manaqib, p. 598.
  • 25. Ath-Thaqib fi ‘I-Manaqib, p. 599.
  • 26. Ath-Thaqib fi ‘I-Manaqib, p. 600.
  • 27. Ath-Thaqib fi ‘I-Manaqib, p. 600.
  • 28. Ath-Thaqib fi ‘I-Manaqib, pp. 600-601.
  • 29. A famous town in the west of Jihun on the route from Merv to Bukhara and it is Also, called as Amal ash-Shat and Amal al-Mafaza.
  • 30. Ath-Thaqib fi ‘I-Manaqib, pp. 601-602.
  • 31. Ath-Thaqib fi ‘I-Manaqib, pp. 602-603.
  • 32. Ath-Thaqib fi ‘I-Manaqib, pp. 603-604.
  • 33. Ath-Thaqib fi ‘I-Manaqib, pp. 605-606.
  • 34. Ath-Thaqib fi ‘I-Manaqib, pp. 608-611.
  • 35. Ath-Thaqib fi ‘I-Manaqib, p. 611.
  • 36. Ath-Thaqib fi ‘I-Manaqib, pp. 611-612.
  • 37. Ath-Thaqib fi ‘I-Manaqib, p. 612.
  • 38. Ath-Thaqib fi ‘I-Manaqib, pp. 612-613.
  • 39. ‘Uyun al-Mu’jizat, p. 133.
  • 40. ‘Uyun al-Mu’jizat, p. 134.
  • 41. ‘Uyun al-Mu’jizat, pp. 134-135.
  • 42. ‘Uyun al-Mu’jizat, p. 135.
  • 43. In Al-Kafi, vol. 1, p. 523 Hasan Ibn Khafif and in the manuscript, Hasan Ibn Afif is mentioned.
  • 44. ‘Uyun al-Mu’jizat, p. 135.
  • 45. ‘Uyun al-Mu’jizat, p. 135.
  • 46. ‘Uyun al-Mu’jizat, p. 135.
  • 47. Hidayat al-Kubra, p. 369.
  • 48. Al-Kafi, vol. 1, p. 522.
  • 49. Al-Irshad, vol. 2, p. 363.
  • 50. Al-Ghaibah, p. 221.
  • 51. Dala’il al-Imamah, pp. 519-524.
  • 52. Faraj al-Mahmoom fi Tarikh Ulama Nojoom, pp. 239-244.