Let us see a narration, narrated by Abu ul Qasim Hussein bin Rooh, in this regard

Sheikh Tusi mentioned in his book, Al Ghayba [1]

351 – منها ما أخبرني به الحسين بن عبيد الله، عن أبي عبد الله الحسين بن علي بن سفيان البزوفري رحمه الله، قال: حدثني الشيخ أبو القاسم الحسين بن روح رضي الله عنه قال: اختلف أصحابنا في التفويض وغيره، فمضيت إلى أبي طاهر بن بلال  في أيام استقامته فعرفته الخلاف، فقال: أخرني فأخرته أياما فعدت إليه فأخرج إلي حديثا باسناده إلى  أبي عبد الله عليه السلام قال:
إذا أراد [الله] أمرا عرضه على رسول الله صلى الله عليه وآله وسلم، ثم أمير المؤمنين عليه السلام [وسائر الأئمة]  واحدا بعد واحد إلى (أن)  ينتهي إلىصاحب الزمان عليه السلام ثم يخرج إلى الدنيا، وإذا أراد الملائكة أن يرفعوا إلى الله عز وجل عملا عرض على صاحب الزمان عليه السلام، ثم (يخرج)  على واحد [بعد]  واحد إلى أن يعرض على رسول الله صلى الله عليه وآله وسلم، ثم يعرض على الله عز وجل فما نزل  من الله فعلى أيديهم، وما عرج إلى الله فعلى أيديهم، وما استغنوا عن الله عز وجل طرفة عين.

What has been narrated to me by Hussein bin Ubaid ullah [2] from  Abu Abdullah al Hussein bin Ali [3] ( رحمه الله) , he said I was told by Sheikh Abu ul Qasim Hussin bin Rooh [4], who said that 

there was a difference of opinion about Tafweed in our companions etc. So I went to Abu Tahir bin Bilal in his days of steadfastness, and informed him about this. He said: Wait for some days. I went to him again and he narrated a narration with his chain to Imam Abu Abdullah who said:

When Allah decides for something, he presents that to Prophet asws, then Imam Ali asws, and then All Aimmah asws one after another till it reaches the one of Your era, and then it is given to this world. And when Angels decide to raise something to Allah, they present it to the Chief of Your era, then it pases from one to other (Imam) till it reaches Prophet asws. Then it is presented to Allah. So What is revealed from Allah, it is through their hands, and what is raised to Allah, it is through their hands. And they (Aimmah asws) are not free of him even for glimpse of time

In this narration, the main narrator is Abu Tahir Mohammad bin Bilal. Sheikh Tusi counted him as Thiqa, as has been mentioned by Al Khoi in his Maujam [5].

There was a problem regarding his faith later on, and that is why we see in this narration that

 في أيام استقامته

In his days of steadfastness

This means that when this incident happened, his faith was correct. Al Khoi rather mentioned this incident in his Maujam and said

وكيف كان، فلا شك في أن الرجل كان مستقيما ثقة، وقد روى عنه أبو القاسم الحسين بن روح حال استقامته، وقال: اختلف أصحابنا في التفويض وغيره فمضيت إلى أبي طاهربن بلال في أيام استقامته فعرفته الخلاف، فقال:
أخرني، فأخرته أياما فعدت إليه، فأخرج إلي حديثا باسناده إلى أبي عبد الله عليه السلام… (الحديث). الغيبة: للشيخ، الحديث 38، في السفراء الممدوحين في زمان الغيبة.
ويظهر من هذه الرواية، أنه كان من الجلالة والعظمة بمرتبة كان يراجعه أبو القاسم الحسين بن روح.

And there is no doubt that he was steadfast and Thiqa/trustworthy. Abu Qasim Hussein bin Rooh narrated from him in his days of steadfastness and said that Our companions differed in Tafweed……………It is apparent from this narration that He had high status and was great to the extent that Abu Qasim Hussein bin Rooh consulted him. [6]

Mirza Hussein Noori Tabrasi mentions his narration in his book, Nafs ur Rehman fi Fadail us Salman [7], and says

 وإن اشمئزت النفوس الضعيفة والعقول السخيفة والقلوب اللاهية والصدور الضيقة، فنزيدها غيظا في الصدور لتدعوا بالويل والثبور ، بأن نردف الخبر المقدم بما هو أصح منه سندا وأضبط منه مأخذا وأقل منه لفظا وأكثر منه معنى وأوضح منه بيانا وأرجح منه ميزانا وأجمع منه فضلا وأنفع منه نقلا، حري بأن يكتب بمزابر العقيان على وجنات الخالدات في الجنان، كأنهن الياقوت والمرجان

If those who have weak souls, dull minds and dirty hearts get fired up with this, then we increase their problem in heart so that they call for death and destruction………the coming narration which is Sahih in Sanad, and stronger than that, and has less words but more meanings, and better explanation, and more in weight, great in glories and profitable in mentioning. It is worth be written with golden pen on cheeks of those living in paradise as if they are equal to precious stones in beauty [8]

And then Mirza Noori mentioned this very narration. And then he writes

وهذا الخبر رواه رحمه الله في جملة أحوال أبي القاسم الحسين بن روح، وحاشاه أن يروي ما يوهم منه الغلو والارتفاع، ومقصده فيه رفع الجدال والنزاع

And this narration which has been mentioned in life history of Hussein bin Rooh. and we do not believe that He would narrate such a thing which gives impression of Ghulu and Increase, and its intention is to increase the dispute and problems. 

Sheikh Mohammad Hasnain Sabqi mentioned this narration, along with analysis of Rijal, and then made a heading that “This concept is midway between increase and decrease” and said

Ayatullah Aqa Syed Mahmood Shahroudi, Mujtahid of Hawza Ilmia Najaf Ashraf was asked as: What do You say about the narration mentioned by Sheikh Tusi in his book, Al Ghayba from Hussein bin Rooh……….If someone believe as per that, will he be counted in Ghulaat and Mufawida or not?

so He replied: He will not be counted in ghulaat or mufawida [9]



1- Al Ghayba, Sheikh Tusi, page 387

2- Hussein bin Ubaid ullah ibn Ibrahim al Ghadairi= He is Sheikh of Shiekh Tusi and Sheikh Najashi. He is thiqa for sure as has been mentioned by Sheikh Ali Namazi Shahroudi in his Mustadrakat Ilm Rijal ul Hadeeth, 3/150

3- Abu Abdullah Hussein bin Ali bin Sufian al Bazofari = He is thiqa as has been mentioned by Shiekh Tifrashi in his Nuqd ur Rijal, 2/108

4- Abu ul Qasim Hussein Bin Rooh, He is one of the Great Representatives of Imam-ul-Qaim asws. In words of Sheikh Maamqani, he is above the level of Trustworthiness. Please refer to this link to see more details about him.

5- Maujam Rijaal ul Hadeeth, 17/332

6- same as [5]

7- Nafs ur Rehman fi Fadail us Salman, page 270-271

8- Please keep in mind that I have tried to convey the message, translation of this part is not word to word.

9- Jawahir ul Israaf fi Manaqib al Aimma wa Athaar, Sheikh Hasnain Sabqi, page 85