The Special Deputies of Imam Mahdi(A.S.)

The Special Deputies of Imam Mahdi(A.S.)

The first deputy - Hazrat Usman b.. Saeed-e-Amri (r.a.)
Hazrat Usman b. Saeed (r.a.) was the first special deputy of Imam Mahdi (a.t.f.s.) in Ghaibat-e-Sughra. The renowned Shiite scholar, Shaikh Muhammad b. Hasan Tusi (r.a.) records in his illustrious book, 'Ghaibat' - Among the companions that the infallible Imams (a.s.) considered as virtuous and pious, was Hazrat Usman b. Saeed-e-Amri (r.a.). Imam Ali Naqi, Al Hadi (a.s.) and Imam Hasan Askari (a.s.) have spoken highly of him and he was their most
trusted companion."
(Ghaibat-e-Shaikh-e-Tusi, pg. 353)
His name and title
Usman was his name and his father's name was Saeed. His name in Rijaal-e-Kashi is recorded as 'Hafs b. Amr', but other scholars of Ilm-e-Rijaal (science of narrators of traditions) have considered this erroneous. His name is widely recorded as Usman b. Saeed.
He has been attributed with 2 agnomens (Kunniyat) - Abu Amr and Abu Muhammad. He was called Abu Amr since his grandfather's name was Amr. He was called Abu Muhammad because of his son Muhammad. In books of Rijaal and traditions he is referred to as Abu Amr. However, in Safinatul Behar and Beharul Anwaar, he is referred to as Abu Muhammad.
Among Shias Hazrat Usman b. Saeed (r.a.) is known by four titles. 
1. Saman / Zayyat (Oil Vendor)
Hazrat Usman b. Saeed (r.a.) took up the profession of oil-vending to camouflage his more critical duties and responsibilities of deputyship from the masses in general and the tyrant kings of Bani Abbas in particular. In this way, he protected his own life and the lives of Shias from the persecution of the Bani Abbas. He had a very ingenious way of operating. He would collect all the money and trusts from the Shias for Imam Hasan Askari (a.s.). Out of fear of the Bani Abbas caliphs, he would conceal all money and trusts in his oil barrels so as to escape the scrutiny of the common masses. In this way, he could safely courier everything to Imam Hasan Askari (a.s.).
(Ghaibat-e-Shaikh-e-Tusi (r.a.), pg. 354) 
To keep his position of deputyship secret, he used to supply oil and other goods to the army. 
(Rozgar Rehai Az Kaamil-e-Sulaiman, vol. 1, pg. 291)
2. Asadi
He was a member of the Bani Asad clan and was therefore also famous as 'Asadi'.
3. Askari
He used to reside in Samarra, in a place called 'Askar'. This was the reason he was also called as Askari.
4. Amri
Scholars are unanimous that 'Amri' was one of his titles. However, scholars of Ilme-Rijaal have given differing reasons for this title. The illustrious scholar Muhammad b. Hasan - Shaikh Tusi (r.a.) has explained, 'First of all he was referred to as Amri due to his grandfather whose name was 'Amr'. Some scholars have recorded that Imam Hasan Askari (a.s.) did not like that the names Usman (name of third caliph) and Abu Amr should combine in one person. That is why he ordered Usman to change his Kunniyat from Abu Amr to
Amri;
(Ghaibat-e-Shaikh-e-Tusi (r.a.), pg. 354)
Special deputy of three Imams (a.s.)
Shaikh-e-Tusi (r.a.) records that at the tender age of 11 years, Hazrat Usman b. Saeed (r.a.) swore allegiance to Imam Ali Naqi (a.s.) and commenced serving Imam (a.s.). Shaikh-e-Tusi (r.a.) has discussed the companions of Imam Hasan Askari (a.s.) in detail. While mentioning about Hazrat Usman b. Saeed (r.a.), he says - He was an oil trader famous as Abu Amr. He was an esteemed and reliable companion in the eyes of Imam (a.s.), and was also Imam's (a.s.) special deputy. The statement of Shaikh Tusi (r.a.) makes ' it clear that he was deputy of three Imams (a.s.).
He further records that he was also a special deputy of Imam-e-Zamana (a.t.f.s.) and enjoyed an elevated and eminent status among the Shias of that period. Likewise, Ibne Dawood-e-Hilli in his Rijaal, Marhoom-e-Qahyaai in his Majmaul Rijaal, Syed Muhammad Mahdi Bahrul Uloom (r.a.) in his Rijaal have recorded this fact. This has also been mentioned in several other books of Rijaal like Tanqeehul Maqaal, Qamoos-e-Rijaal, Mojamul Rijaalul Hadis.
(Pazoohashi Piraamun-e-Zindagani Nawwab-e-Khaas-e-Imam-e-Zaman (a.s.) by Ali Ghaffarzadeh, pg. 106) 
Note
Dr. Jasim Husain in his 'Tarikh-e-Siyaasi -e-Ghaibat-e-Imam-e-Dawazdahum (a.t.f.s.)' has reported that Hazrat Usman b. Saeed (r.a.) was among the companions of Abu Jafar-e-Saani -Imam Muhammad Taqi al-Jawad (a.s.). Likewise Ibne Shahr-e-Ashob in 'Manaqib-e-Abi Talib (a.s,)', Shaikh Abbas-e-Qummi (r.a.) in Safinatui Behar and Allamah Hilli (r.a.) have recounted this fact.
Ali Ghaffarzadeh in his 'Pazoohashi Piraamun-e-Zindagani Nawwab-e-Khaas-e-Imam-e-Zaman (a.t.f.s.)' has rejected the fact that Hazrat Usman b. Saeed (r.a.) was the deputy of Imam Jawad (a.s.). He writes, 'Anyone who is even briefly acquainted with the lives of the Imams (a.s.) and Ghaibat-e-Sughra will know that Hazrat Usman b. Saeed (r.a.) was not a deputy nor a companion of Imam Jawad (a.s.). This is not an established fact of history and there is no chain of narration to support such an idea.'
After making this claim, Ali Ghaffarzadeh has outlined the names of scholars who have recorded in their books that Hazrat Usman b. Saeed (r.a.) was not a companion of Imam Jawad (a.s.).
i. Haaj Muhammad Ardabeli (r.a.) in his book 'Jaameui Rowaat' 
ii. Shaikh Abdullah Uqaani (r.a.) in Tanqeehul Maqaal'
iii. Allamah Shustari (r.a.) in 'Qaamoosul Rijaal' 
iv. Ayatullah Uzma Khoie (r.a.) in 'Mojamul Rijaal'
After referring to the books of these scholars Ali Ghaffarzadeh concludes that Hazrat Usman b. Saeed (r.a.) was not among the companions of Imam Jawad (a.s.).
(Pazoohashi Piraamun, pg. 109-10) 
It is possible that he did spend a few years under the Imamat of Imam Jawad (a.s.), but may have been too young to qualify for companionship.

His (r.a.) status in the words of Imams (a.s.)
Ahmed b. Ishaaq Qummi (r.a.) narrates, 
"I was in the presence of Imam Ali Naqi, al-Hadi (a.s.). I said, 'O my master! At times I have the good fortune of meeting you and at times I am deprived of this blessing. It is not always possible for me to be in direct contact with you. Under such circumstances, who should I contact and whose commands should I obey?' Imam (a.s.) informed me, 
This man - Abu Amr (Hazrat Usman b. Saeed (r.a.)) is a reliable, upright and trustworthy person. Whatever he relates to you is from my side. Whatever he gives to you is from us.'
(Beharul Anwaar, vol. 51, pg. 344)
Imam's (a.s.) narration in favour of Hazrat Usman b. Saeed (r.a.) underlines the level of Imam's (a.s.) trust and confidence in him. Moreover, it underscores another important fact -Hazrat Usman b. Saeed (r.a.) performed some critical duties i.e. to convey Imam's (a.s.) message and commands to the Shias. The duty of the Shias was to accept this communication and implement it.
After Imam Hadi's (a.s.) martyrdom, Ahmed b. Ishaaq Qummi (r.a.) once again approached Imam Hasan Askari (a.s.) and repeated his previous query who responded thus: 
'This man - Abu Amr (Hazrat Usman b. Saeed (r.a.)) is a reliable, upright and trustworthy person. He was dependable for the previous Imam and is dependable and reliable even for me in my lifetime and even after my death. Whatever he conveys to you is from our side and everything he gives to you is from us.'
(Beharul Anwaar, vol. 51, pg. 344)

Deputyship of Imam-e-Zamana (a.t.f.s.)
Imam Hasan Askari (a.s.) appointed Hazrat Usman b. Saeed (r.a.) as the first special deputy of Imam-e-Zamana (a.t.f.s.) in the presence of 40 Shias.
Some Shias like Jafar b. Muhammad b. Malik-e-Fazari, Alt b. Bilal, Ahmed b. Helal, Muhammad b. Muawiyah b. Hakeem, Hasan b.Ayyub b. Nuh have all narrated that they approached Imam Hasan Askari (a.s.) specifically to inquire from him about his successor. They recount - In addition to us, there were 40 other people who were present with Imam (a.s.). Then Hazrat Usman b. Saeed (r.a.) rose and asked Imam Hasan Askari (a.s.), 'O son of Allah's Apostle! We wish to ask you a question of which we are sure you are aware.' Imam (a.s.) replied, 'O Usman, be seated.' All of a sudden the expression on Imam's (a.s.) face changed and he went out of the room after ordering us to stay in our places and not follow him outside. We did as Imam (a.s.) commanded us. 
After some time, Imam (a.s.) called out Usman b. Saeed's (r.a.) name and the latter rose. Then Imam (a.s.) said, 'Should I inform you about the reason why you all are here?' All of us said, 'O son of Allah's Apostle! Please inform us.' Imam (a.s.) revealed, 'So that you may know who is the Imam after me.' The members in the assembly replied, 'Yes. We just saw a young child whose face was beautiful like the moon and looked very similar to you.' Imam (a.s.) informed, 'After me, he is your Imam and my successor. Obey him and do not scatter in confusion about him else your religion will be destroyed. After this meeting you shall never see him again until his appointed time. That is why take whatever news you get from Usman b. Saeed (r.a.). 
'He is the deputy of your Imam and deputy ship is for him alone.'
(Beharul Anwaar vol. 51, pg. 346)
Usman b. Saeed (r.a.) - Deputy of deputies
Imam Hasan Askari (a.s.) wrote a lenghty letter to Ishaaq b. Ismail Nishapouri, stating, 'Don't leave the city until you meet Usman b. Saeed (r.a.). Convey to him my salaam. He is trustworthy, pious and reliable and is most proximate to us. 
All the wealth that is collected from various places for us, is first accumulated with Usman b. Saeed (r.a.) so that it reaches us safely.'
(Beharul Anwaar vol. 50, pg. 323) 
Note
Imam's (a.s.) letter emphasises an important point. All cities where the Shias used to inhabit had deputies. These deputies accumulated money by way of Khums, Zakaat, etc. from the Shias on behalf of Imam (a.s.). These deputies collectively transmitted all this money to Hazrat Usman b. Saeed (r.a.), who in turn finally submitted it to Imam (a.s.) himself.

The religious and political scenario of the time
If one casts even a cursory glance at the political and religious scenario at the time of Ghaibat-e-Sughra, he will appreciate the significance of the deputyship of Hazrat Usman b. Saeed (r.a.). The government had appointed spies in every nook and corner so as to keep a close watch on the Shias of Imam (a.t.f.s.), especially the trusted and reliable Shias who were known to be proximate to Imam (a.t.f.s.).
As if the government's persecution was not enough, the differences between the Shias and outbreak of various sects only added to the confusion. Under such trying circumstances, deputyship was an impossible task. However, under Imam's (a.t.f.s.) constant supervision and guidance, the Shias were rescued from the darkness of doubt and uncertainty and were steered towards the light of guidance and certainty. Being the special deputy of Imam Mahdi
(a.t.f.s.), Hazrat Usman b. Saeed (r.a.) played a very important role in this regard.
The criticality of his role can never be fully comprehended and appreciated. On the one hand, he had to unite the Shias who had split into many sects. On the other hand, he had to contend with Jafar ibn Ali Naqi the government's candidate for the role of Shiite leadership. To challenge Jafar was a monumental task. On the martyrdom of Imam Hasan Askari (a.s.), Jafar usurped the mantle of Imam's (a.s.) successorship, which gave him the right to lead the Shias after Imam (a.s.).
Shaikh Mufeed (r.a.) writes in his book 'Kitabul Irshad': 'After the martyrdom of Imam Hasan Askari (a.s.) when Jafar b. Ali Naqi (famous as 'Jafar-e-Kazzab') saw that their Imam (a.s.) did not have a successor, he usurped his (a.s.) property, imprisoned his (a.s.) maids and the women of the household and said evil things about his (a.s.) companions who were steadfast in their faith that Imam (a.s.) had a son and were waiting for his reappearance. He threatened them but they did not pay attention to him. Finally, Jafar approached the Caliph of the time and sought his assistance to claim the position of his brother (Imam Hasan Askari (a.s.)). He paid a huge amount to the government by way of bribe, but failed miserably in his evil plans.'
(Kitabul Irshad, chap. 34)
Hazrat Usman b. Saeed (r.a.) had to face the uphill task ofJafar's claim of Imamat, his standing to lead the funeral prayers of Imam (a.s.) and creating doubts about the Imamat of Imam-e-Zaman (a.t.f.s.). He provoked the government of the time to help him in his cause, he imprisoned the Ahle Bait (a.s.) and persecuted them and sought religious dues (khums, zakat) from the people. Under these grievous circumstances Hazrat Usman b. Saeed (r.a.) with the help of Imam-e-Zaman (a.s.) humiliated Jafar and protected the status and Imamat of Imam-e-Zaman (a.t.f.s.).
When the Shias heard of Jafar's claim and his usurping Imam's (a.s.) property and seeking help from Bani Abbas, some of them consulted Hazrat Usman b. Saeed (r.a.) and requested for a 'Tawqee' from Imam-e-Zaman (a.t.f.s.) to clarify the matter and remove all suspicion and doubts once and for all. Our readers should find the following incident very interesting.
Jafar b. Ali wrote a letter to a follower of Imam Mahdi (a.t.f.s.) - I am the Imam after my brother and I have the knowledge of the permissible and the prohibited and all other sciences with me. When the companion received the letter, he became sorrowful. He took the letter to Ahmad b. Ishaaq Ashari, a close confidante of Imam Hasan Askari (a.s.). Ahmad b. Ishaaq wrote a letter to Imam-e-Zaman (a.t.f.s.) enclosing Jafar's letter. He gave it to Usman b. Saeed (a.s.) to be forwarded to Imam-e-Zaman (a.t.f.s.). Imam (a.t.f.s.) gave a very strong-worded reply and refuted the Imamat of Jafar. Following is the extract of Imam's (a.t.f.s.) letter:
This defrauder (Jafar) has falsified Allah and has claimed Imamat. We do not know on what basis he has made such a claim. If he claims knowledge in the Ahkam and Fiqh of Allah's religion, then by Allah, he is not able to distinguish between the permissible and the prohibited. He cannot distinguish between the clear and ambiguous verses of the Holy Quran. He is not even aware about the limits and timings of namaz. And if he is having certainty about his piety then by Allah he has forsaken namaz for forty days. His claim should be based on a miracle. Let him forward his miracle and if he has proof then he should explain it.'
(Pazoohashi Piraamun, pg. 128, narrating from Ehtejaaj-e-Tabarsi, vol. 2, pg. 468)
It was with the representation of Hazrat Usman b. Saeed (r.a.) that such letters could reach Imam (a.t.f.s.) and Jafar failed in his nefarious plans. Once in a gathering Hazrat Usman b. Saeed (r.a.) said The caliph (Motamid-e-Abbasi) thought that Imam Hasan Askari (a.s.) left this world without appointing his successor and gave his inheritance to such a person (Jafar) who did not deserve it. The followers of Imam (a.s.) were patient on it and were vacillating in state of confusion. Nobody dared to recognise him and help him or to convey something to him.
(Usule Kafi, vol.2, pg. 121, Persian edition)
Hazrat Usman b. Saeed (r.a.) in Baghdad
After the martyrdom of Imam Hasan Askari (a.s.), the first representative of Imam-e-Zaman (a.t.f.s.) came to Baghdad from Samarrah by the order of Imam (a.s.). The reason being that the government vigilance and control in Samarrah was very strict and it had relatively ignored Baghdad. Samarrah was the capital of the Abbasi government. Motamid was appointed as ruler on 12th Rajab, 256 A.H. Till the end of his rule, Samarrah remained the capital. In 279 A.H., the capital was shifted to Baghdad. Till that time Baghdad was the Shiite center. The migration to Baghdad helped Hazrat Usman b. Saeed (r.a.) to keep in touch with the Shias residing in different places. In this way, his activities spread to different areas and were not restricted only to Baghdad. If he was in Samarrah or if Baghdad had been the capital of the Abbasides, then this would
have been very difficult.
(Pazoohashi Piramun , Pg. 130)

His (r.a.) mode of operation
Hazrat Usman b. Saeed (r.a.) had appointed some agents in Baghdad who used to coordinate with the other agents of Iraq and other areas. People met these agents in Baghdad, who collected the wealth and accepted the letters and queries from the Shias and forwarded them to Hazrat Usman b. Saeed (r.a.) and he in turn forwarded the same to Imam (a.s.)
Hajiz bin b. Yazid-e-Washsha, Ahmed b. Ishaaq Ashari, Mohammad b. Ahmad b. Jafar Qattaan, Ahmad b. Ishaaq were initially the representatives of Imam Hasan Askari (a.s.) in Qum, Iran. After the martyrdom of Imam Hasan Askari (a.s.) they returned to Baghdad as helpers of Hazrat Usman b. Saeed (r.a.).
Mohammad b. Ahmad Qattaan had taken up the work of selling clothes so that nobody could cast any doubt on his real purpose. The other agents delivered the letters and wealth wrapped in a cloth to him and he forwarded it to Hazrat Usman b. Saeed (r.a.).
History is replete with such incidents wherein the special representatives employed such ingenious methods to protect Imam (a.t.f.s.) and his Shias. The wealth used to reach Imam (a.t.f.s.) without anybody learning about his (a.t.f.s.) actual abode.

His (r.a.) demise
The duration of his deputyship and the exact date of his demise has not got wide coverage in books of history and traditions. But it is clear that the combined duration of his own deputyship and that of his son - Hazrat Muhammad b. Usman (r.a.) was 45 years.
Janabe Bahrul Uloom (r.a.) has recorded in Taaleqa-e-Rijal that Hazrat Usman b. Saeed (r.a.) expired in 264 A.H. or 265 A.H.
Ali Ghaffarzadeh in his book has narrated from historians and scholars - the death of Hazrat Usman b. Saeed (r.a.) took place before 267 A.H.
(Pazoohashi Piramun, pg. 144)

His grave
He is buried near western Baghdad inside Shaare Maidan in Masjid Zarab.
(Beharul Anwaar, vol. 51, pg. 347)
Today there is market near his grave and one has to pass through several small lanes to reach the grave. Due to this, some visitors (Zaaireen) avoid going for ziyarat. His ziyarat has a lot of merit and it is similar to meeting him when one comes to meet Imam (a.t.f.s.), as he was Imam's (a.t.f.s.) deputy.
Obituary
After the demise of Hazrat Usman b. Saeed (r.a.), Imam (a.t.f.s.) wrote a condolence letter to his son, Muhammad:
"Surely we are from Allah and we will return to Him. We submit ourselves to His command. Your father devoted his entire life to goodness and right till the end he was praiseworthy. May Allah have mercy on him and include him with His friends and the Imams (a.s.). He continuously endeavoured and struggled in the affairs of his Imams (a.s.) till he met Allah, the High, and the Imams (a.s.). May Allah make his face contented
and happy.'
(Beharul Anwaar, vol. 51, pg. 349)

2). The Second Special Representative:
Abu Ja'far Mohammed Bin Uthman Bin Saeed Amravi.
He succeeded his father after the latter's demise. Imam Hasan Askari (a.s) himself had emphasized for his deputyship. In his Tawqee (a signed letter) to Mohammad Bin Mahziyar, Imam Zamana (a.s) said about Mohammad bin Uthman, thus: "May God Protect him, He was our trustworthy person even during his father's life time. May God be pleased with him and his father and bless their souls. He is the successor to his father and has taken his place. Whatever he says on our behalf, are our quotes and he follows our orders dutifully. May God help him. Deeply follow his instructions and seek our opinion through him". 
In his Tawqee to Ishaq Ibn Yaqoob Imam (a.s) said: "May God be pleased with Mohammad Bin Uthman and his father He is my confidante and reliable man. His writings are my writings". He was the special representative of Imam (a.s) for approximately forty years. In the very first Tawqee which he received there was a condolence message on the demise of his father. It's contents were as follows: "We have come from Allah and unto Him shall we return (Qur'an). We accept his orders and are satisfied with His commands. Your father passed a decent life and faced a decent death. May God have mercy upon him and enumerate him among His servants (Imams). He was always engrossed in their work. He always strove unceasingly in those works which elevated him in from of God and helped him gained approximately to the Imam (a.s) May God make him happy and condone his sins. May God increase your rewards and accept your difficulties. You are grief stricken, so are we, his death has affected us as much as it has affected you. May God make him happier in that life. It was due to his sincerity and decency that he was honoured with a son like you who has become his heir and successor. May God send mercies upon him. I praise the Almighty whose existence is clean from all indecencies of disbelief (and polytheism) whatever God has been entrusted to you by him, He will help you to achieve it. He will help you and grace you, for He is the Master, the Protector and the Sufficer. 
Ibn Nooh narrates from the Abu Nasr, the nephew of Abu Ja'far that he had written many books, one of which was on jurisprudence. He wrote whatever he had heard from Imam-e-Zamana (a.s) and his father Usman. One of these books was "Kitab-ul-ashrabah" which was passed on after his death to Husayn Bin-Rooh and after him, probably to Ali Ibne Mohammed Seymouri. 
Shaykh Saduq (a.r) narrates the following tradition from Mohammed Ibne-Usman, "I swear by God, Saheb-ul-Amr (A.J) comes to Mecca every year to perform the rituals of Hajj He sees the people and recognizes them but they do not recognise him even after seeing him". 
Mohammad Bin Usman was once asked if he had seen Imam-e-Zamana (a.s). He answered "Yes", the last time that I saw him was in the Holy Kaba, praying "O Allah fulfil what you have promised Me", then I saw him catching the curtain of Mustajaar-a door opposite to the main door of Kaaba and praying "O Allah" take revenge of your enemies through me". Abu Ali, Abul Hasan Ali Ibn Ahmed narrates, "One day Mohammed Ibn Uthman took me and showed him grave and said "I will die on such day. I will be buried here and this tablet will be with me" (the tablet was inscribed with some Qur'anic verses and the names of Imams). When asked about the cause of showing his grave, he replied "I have been ordered to finish all my duties and set things straight". 
A few years before his death whenever he was asked about his successor he used to send them to "Hussein Bin Rauh", he expired in the month of Jamdi-ul-Awwal, 305 A.H. He is buried alongside his respected mother in Baghdad, near Kufa Gate Where he resided. He lived during the reign of Motamid, Mukhtafi and Muqtadir, the Abbaside Kings.

3). The Third Special Representatives:
Husayn Ibn Rauh Nawbakhti
He succeeded Mohammad Bin Uthman, He was a leading personality from the family of Nawbakht. Ali Ibn Mohammad narrates from his uncle that I was sitting besides Mohammad Bin Uthman when he was in his death-bed and talking to him. He says, Ibn-Rauh was sitting near his feet. At that moment, Mohammad Bin Uthman told m. "I have been commanded to make a Will to Husayn Ibh-Rauh" I got up and made Husayn to sit in my place and myself sat near Mohammad Bin Uthman's feet. Mohammad Bin Uthman began making a Will "Husayn Ibn Rauh Abu Ja'far, Nawbakhti, is my heir and successor amongst you after me. He is the medium and channel between you and Hazrat Saheb al Amr (A.J) You refer to him in your problems and rely on his in your affairs, I was ordered to convey this message and I've done my duty". 
The First Tawqee received by Husayn Ibn Rauh, was as follow: "We know him (Husayn Ibn Rauh) May Allah grant him goodness, his recognition and grace. We received his letter. He is our reliable man he enjoys such a position near us with he is bound to be happy. May Allah increase His obligations on him. Certainly, he a masterful and powerful person. Praise be to the God who has no partner. Blessings of Allah be on Mohammad (S.A) and his progeny". Sunday 6th Shawwal 305 A.H. 
To appoint Husayn Ibn Rauh after Mohammad Bin Uthman, had two basic reason 
(1) This position was granted to only him who was sincere to such an extent that if the Imam was behind him, he would not reveal his where about even if cut into pieces. Husayn Ibn Rauh, was very sincere.
(2) To remove the doubt in some people's minds that only those who had blood relations or proximity with Mohammad Bin Uthman stood the chance of gaining successorship. 
None could even imagine that Husayn Ibn Rauh would bag that coveted status. Even the spies of Bani Abbas could not get a whiff of it because there were people who were very near to Mohammad Bin Uthman. Everybody considered Husayn Ibn Rauh to be a very knowledgeable person, whether friend or foe. He lived a life of dissimulation. (Taqiyyah). Many incidents concerning his discussion with the riling kings are narrated. He won the hearts of the people through his methods. Many debates are also narrated from him and the source of all his knowledge is the fountain of Ahle Bayt's knowledge. Therefore, after one debate, he said "Even if I am thrown from the sky or torn in to pieces by the vultures, I will not say a word of my own on the religion of God whatever, I say, I have learnt from the Divine Proof, God's Peace and blessing be on Him". 
Whatever he did was based only on the instructions of Imam Mahdi (a.s). Abdu Sahl Nawbakht was asked as to why was Husayn Ibn Rauh appointed as the special representative and why not he (Abu Sahl)? He replied, "The Imams knows better whom to appoint. I have debates with the opponents of Shiasim, If I was knowing the whereabouts of Imam (a.s) and during a debate if I could not prove my point, I would reveal his hiding place. But Abul Qasim is not like this If Imam was hiding behind him, he would allow himself to be scissored into pieces but would not show his Imam to the enemies". 
Husayn Ibn Rauh was Imam (a.s)'s special representative for about twenty one years. He expired in Shaban, 326 A.H. and is buried in the courtyard of Ali Ibn Mohammad Nawbakth's house in Baghdad. He was a contemporary of Muqtadir and Raazi, the Abbaside Kings.

4). The Fourth Speical Representative
Abul Hasan Ali Ibn Mohammad Seymouri:
He was appointed as the fourth special deputy of Imam Mahdi (a.s) after the demise of Husain Ibn Rauh. He is remembered as one of the companions of Imam Hasan Askari (a.s) and the special representative of Imam Mahdi (a.s) in Baghdad. For three years, he held the coveted post of deputyship. Unlike the previous deputies he could not perform any major task due to his truncated tenure. One of his extra ordinary feats was his prediction of Ibn Babway's demise. 
The last Tawqee from Imam (a.s) received by Ali Ibn Mohammad announced the termination of the period of minor occultation Its contents are as follows: 
IN THE NAME OF GOD THE BENEFICIENT, THE MERCIFUL:
O Ali Ibn Mohammad Seymouri May increase the reward of your brothers on account of the difficulties born by you. You will die within six days. Regulate your affairs and sum them up. Do not make a will to any body. After you, this chain (of special deputyship) will end and it will mark the beginning of the major occultation. Now, I will re-appear on divine command. But that will be after a long time when the hearts of the people will become hardened and the world will become full of injustice, tyranny and oppression. Yes! There will be some who will claim to be my special deputes. Whoever claims to consult me before the emergence of Sufyani and the heavenly Voice, he is a deceiver and liar. There is no power and strength except that of Allah, the Al-mighty the High". 
This is the last letter received from Imam (a.s) in the minor occultation. After three years of deputyship, Ali Ibn Mohammad Seymouri left this world in Shaban, 329 A.H. He is buried on the Khanlanji High way near Bab-jul-Mahool on the bask of the Abi Eqaab river. His last words were "For God is the Affair and He will himself execute it". He lived during the reign of Muttaqui, the Abbaside Caliph. 
For 69 years between 260 A.H. till 329 A.H. four people acted as the medium between Imam (a.s) and his followers. This duration is called as the Minor occultation. Some people deem this duration to be 74 years. That is because they calculate it from the birth of Imam (a.s) in 255 A.H. It is certain that the birth of Imam (a.s) in 255 A.H. It is certain that the Imam Mahdi (a.s) did not shoulder the responsibility of Imamat in the life time of Imam Hasan Askari (a.s). Therefore, there was no need for Imam Mahdi (a.s) to be in contact with the people directly, since his respected father was executing it. Hence, the question of the commencement of minor occultation does not 
arise right from the birth of Mahdi (a.s).