The life of Imam 'Ali Bin Musa al-Rida
Chapter6
Footnote
HIS COMPANIONS AND NARRATORS OF HIS TRADITIONS2
HIS COMPANIONS AND NARRATORS OF HIS TRADITIONS2
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100. Al-Husayn Bin Ziyād
Shaykh al-Tūsi numbered him as one of the narrators of Imām al-Ridā, peace be on him, and added that he had the Book of al-Ridā, peace be on him. [5]
101. Al-Husayn Bin Sa'id
b. Hammād b. Mahrān al-Ahwāzi. He was one of the retainers of Imām 'Ali b. al-Husayn, peace be on him. He is trustworthy. He narrated on the authority of Imām al-Ridā, peace be on him, Abū Ja'far, the Second, and Abū al-Hasan, the Third, peace be on them. He was originally from Kūfa. Then he and his brother al-Hasan moved to
[5] Al-Tūsi, Rijāl.
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al-Ahwāz. Then he moved to the Holy (City) of Qum. He stopped at (the House of) al-Hasan b. Abān and died in Qum.
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He has thirty books. They are as follows:
1. Kitāb al-Wudū' (the Book of Ablution).
2. Kitāb al- Salāt (the Book of Prayer).
3. Kitāb al- Zakāt (the Book of Alms).
4. Kitāb al-Sawm (the Book of Fasting).
5. Kitāb al-Hajj (the Book of Hajj).
6. Kitāb al-Nikāh (the Book of Marriage).
7. Kitāb al-Talāq (the Book of Divorce).
8. Kitāb al-Wasāyā (the Book of Wills).
9. Kitāb al-Farā'id (the Book of Religious Duties).
10. Kitāb al-Tijārāt (the Book of Trades).
11. Kitāb al-IJārāt (the Book of Rents).
12. Kitāb al-Shahādāt (the Book of Testimonies).
13. Kitāb al-Aymān (the Book of Oaths).
14. Kitāb al-Nudhūr wa al-Kaffārāt (the Book of Vows and
Expiatory Gifts).
15. Kitāb al-Ashriba (the Book of Drinks).
16. Kitāb al-Makāsib (the Book of Gains).
17. Kitāb al-Taqiya (the Book of Precautionary
Dissimulation).
18. Kitāb al-Khumus (the Book of One-Fifth).
19. Kitāb al-Muruwa wa al-Tajjmil (the Book of Manhood
and Beautifying).
sp; 20. Kitāb al-Sayd wa al-Dhabā'ih (the Book of Hunting
and Slaughtering).
21. Kitāb al-Manāqib (the Book of Excellences)
22. Kitāb al-Mathālib (the Book of Defects).
23. Kitāb al-Tafsir (the Book of Interpretation).
24. Kitāb al-Mu'min (the Book of Believer).
25. Kitāb al-Malāhim (the Book of Bloody Fights).
26. Kitāb al-Mazār (the Book of Visitations).
27. Kitāb al-Du'ā' (the Book of Supplication).
28. Kitāb al-Radd 'Alā al-Ghāliya (the Book of the
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Answers to the Extremists).
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29. Kitāb al-'Ittq (the Book of the Emancipation of
Slaves).
30. Kitāb al-Taddbir (the Book of Management). [1]
102. Al-Husayn Bin Shu'ayb al-Madā'ini
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [2]
103. Al-Husayn Bin Sālih al-Khath'ami
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3]
104. Al-Husayn Bin 'Abd Rabbah
He exchanged letters with Imām al-Ridā, peace be on him. His son 'Ali b. al-Husayn narrated the letters. [4]
105. Al-Husayn Bin 'Ali Bin Rabi'
He was the retainer of the Hāshimites. Al-Barqi numbered him as one of the companions of Imām al-Ridā, peace be on him. [5]
106. Al-Husayn Bin 'Ali Bin Yaqtin
He is trustworthy. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [6]
107. Al-Husayn Bin 'Umar
He is trustworthy. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [7]
[1] Al-Kashi.
[2] Al-Tūsi, Rijāl.
[3] Ibid.
[4] Mu'jam Rijāl al-Hadith.
[5] Al-Barqi, Rijāl.
[6] Al-Tūsi, Rijāl.
[7] Ibid.
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108. Al-Husayn Bin Qiyāmā
He was a Wāqifi. Al-Kashi narrated on the authority of al-Husayn b. Bashshār, who said: "I andal-Husayn b. Qiyāmā asked permission (to visit) Imām al-Ridā and he gave us permission. He asked us: 'What is your need? ' Al-Husayn asked him: 'Will the earth be empty of an Imām? ' 'No,' he replied, 'except the one who is silent and does not speak. ' 'I have come to know that you are not an Imām,' al-Husayn declared. 'From whom have you come to know (that)? ' asked the Imām. 'You have no son,' replied al-Husayn, 'it (the Imāmate) belongs to the children. 'By Allah,' he, peace be on him, said, 'The days and nights will not pass unless a male is born from my own loins. He will undertake my position, give life to the truth, and destroy falsehood. [1]'"
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109. Al-Husayn Bin Mūsā
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, he also numbered him as one of the companions of Imām al-Kāzim, and said: "He (al-Husayn b. Mūsā) was a Wāqifi. [2]" The Imām, peace be on him, has a letter which we will mention when we mention his letters.
110. Al-Husayn Bin Mayyāh
Ibn Dāwud reported on the authority of Ibn al-Ghadā'iri, (who said: ) "He (al-Husayn b. Mayyāh) was one of the companions of Imām al-Kāzim and al-Ridā, peace be on them. He is a weak (traditionalist) and an extremist). [3]"
111. Al-Husayn Bin Yasār al-Madā'ini
He narrated on the authority of Imām al-Ridā, peace be on him, and 'Ali b. Ahmed b. Ashyam reported on his authority. [4]
[1] Al-Kashi.
[2] Al-Tūsi, Rijāl.
[3] Ibn Dāwud, Rijāl.
[4] Mu'jam Rijāl al-Hadith, vol. 6, p. 117.
(632)
112. Hammād Bin Bakr Bin Mohammed al-Azdi
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [1]
113. Hammād Bin 'Uthmān
b. 'Amrū b. Khālid al-Fazāri. He was their (the Imāms') retainer. He was a Kufān. He lived at 'Arzam, and so he was ascribed to it. He and his brother 'Abd Allah are trustworthy. They narrated on the authority of Imām al-Sādiq, peace be on him. As for Hammād, he narrated on the authority of Imām al-Kāzim and Imām al-Ridā, peace be on them. He died in Kūfa, in the year 190 A. H.
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114. Hammād Bin 'Uthmān al-Nāb
Shaykh al-Barqi numbered him as one of the companions of Imām Abū Abd Allah, al-Kāzim and al-Ridā, peace be on them. [2] Al-Kashi numbered him as one of those whose traditions the Shi'ites regard as authentic. He (Hammād b. 'Uthmān) died in Kūfa, in the year 190 A. H. [3]
115. Hammād Bin 'Īsā
His kunya is Abū Mohammed al-Juhni. He was originally from Kūfa and lived in Basrah. He narrated twenty traditions on the authority of Imām Abū 'Abd Allah al-Sādiq, Imām Abū Hasan and Imām al-Ridā, peace be on them. He is trustworthy and very truthful in his tradition. He said: "I heard seventy traditions from Abū 'Abd Allah, peace be on him, and I was still having doubt in myself until I confined myself to these twenty (traditions). [4]"
He came to Imām al-Kāzim, peace be on him, and said to him: "May I be your ransom, supplicate Allah for me in order to provide
[1] Al-Barqi, Rijāl.
[2] Al-Barqi.
[3] AL-Kashi.
[4] Al-Najāshi.
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me with a house, a wife, a son, a retainer and performing the hajj every year. " So he (the Imām) , peace be on him, said: "O Allah, bless Mohammed and the Household of Mohammed, and provide him with a house, a wife, a son, a retainer and performing the hajj more than fifty years. "
Hammād said: "When he (the Imām) mentioned fifty years, I came to know that I would not perform the hajj more than fifty years. " He added: "I performed the hajj forty-eight years. This is my house with which I have been provided. That is my wife behind the curtain, and she can hear my words. This is my son and this is my retainer. I have been provided with all of that. " After this speech, he performed the hajj two years and completed fifty years. After the fifty (years) , he went out to perform the hajj. He accompanied Abū al-'Abbās al-Nawfali al-Qasir. When he reached the place of the ritual consecration, he entered the valley to wash himself. However, the flood carried him away and he drowned before performing the fifty-one hajj. [1]
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He wrote some books of which are the following:
1. Kitāb al-Zakāt (the Book of Alms).
2. Kitāb al-Salāt (the Book of Prayer). [2]
116. Hamdān Bin Ibrāhim al-Ahwāzi
He was from Kūfa. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3]
117. Hamza Bin Buzaygh al-Wāqifi
'Ali b. Abū Hamza al-Batāiyini, Ziyād b. Marwān al-Qandi, and 'Uthmān b. 'Īsā al-Rawāsi made him incline to the Wāqifiya. That was when they craved for the lawful rights with which they were entrusted. They gave something of them to Hamza b. Buzaygh, Ibn Makāri, and Karrām al-Khath'ami. [4]
[1] Al-Kashi.
[2] Ibid.
[3] Ibid.
[4] Ibid.
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Ibrāhim b. Yahyā b. Abū al-Bilād narrated, saying: [Al-Ridā said: ] "What did Hamza b. Buzaygh, the wretched one, do? " I (i. e. Ibrāhim b. Yahyā) replied: "He has just come. " So he, peace be on him, declared: "He (Hamza b. Buzaygh) claims that my father is still living. Today he is a doubter and tomorrow he will die unbeliever. [1]"
118. Haydar Bin Ayyūb
He was one of those who narrated the text from Abū al-Hasan Mūsā for the Imāmate of his son, 'Ali al-Ridā, peace be on him. [2]
119. Khalaf Bin Salama al-Basri
Shaykh al-Tūsi numbered him as one of the companions of Imām Abū al-Hasan al-Ridā, peace be on him. [3]
120. Khayrān, the Retainer of Imām al-Ridā
Al-Najāshi said: "He (Khayrān) has a book. Ahmed b. Mohammed b. Hārūn told us about the book. [4]"
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121. Dārim Bin Qubaysa
Al-Najāshi said: "Dārim b. Qubaysa b. Nahshal b. Majjma', Abū al-Hasan al-Tamimi al-Dārimi al-Sābih narrated on the authority of Imām al-Ridā, peace be on him. He narrated on his authority Kitāb al-Wujūh wa al-Nazā'ir and Kitāb al-Nāsikh wa al-Mansūkh (the Book of the Abrogating and the Abrogated (verses). "
However, Ibn al-Ghadā'iri criticized him, saying: "None likes and trusts his (Dārim's) traditions. [5]"
122. Dāwud Bin Sulaymān
b. Ja'far, Abū Ahmed al-Qazwini. Ibn Nūh has mentioned him
[1] Ibid.
[2] Mu'jam Rijāl al-Hadith, vol. 6, p. 311.
[3] Al-Tūsi, Rijāl.
[4] Al-Najāshi.
[5] Mu'jam Rijāl al-Hadith, vol. 7, p. 90.
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in his (book) al-Rijāl. He (Dāwud) has a book on the authority of al-Ridā, peace be on him. [1]
123. Dāwud Bin 'Ali al-'Abdi
He was one of the companions of al-Mahdi, the 'Abbāsid. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [2]
124. Dāwud Bin 'Ali al-Ya'qūbi
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3] Al-Najāshi numbered him as one of those who narrated on the authority of Imām al-Kāzim, peace be on him, and added that he was trustworthy and had a book. [4]
125. Dāwud Bin al-Qāsim
b. Ishāq b. 'Abd Allah b. Ja'far b. Abū Tālib, Abū Hishām al-Ja'fari. He had a great position with the Imāms, peace be on them, such as Imām al-Ridā, Imām al-Jawād, Imām al-Hādi, Imām al-Hasan al-'Askari, and the Argument of Allah on His earth, the awaited Imām, peace be on them. He narrated on their authority. He has traditions, questions, and good poetry concerning them. He was of great importance with the Sultan (ruler) and has a book.
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Al-Kulayni reported on the authority of Dāwud b. al-Qāsim, who said: "I went in to Abū Ja'far, peace be on him, and there were three pieces of paper without titles. I was unable to distinguish them, so l became grieved. He (i. e. Abū Ja'far) took one of them and said: 'This piece of paper belongs to so-and-so. ' I became amazed (at him). Then he looked at me and smiled (at me). I said (to him): 'May I be your ransom, I am fond of eating clay. Pray to Allah for me. ' He kept silent, and then he said to me: 'After three days starting (from this
[1] Al-Najāshi.
[2] Al-Tūsi, Rijāl.
[3] Ibid.
[4] Al-Najāshi.
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day) , Abū Hāshim, Allah will remove eating clay from you. '" Abū Hāshim said: "Nothing is more hateful to me than eating clay today. [1]"
126. Dāwud Bin Māfna al-Sarmi
He was the retainer of the Banū (children) of Qurra, and the Banū of Hurma. He was from Kūfa. He narrated on the authority of Imām al-Ridā, peace be on him.
His kunya is Abū Sulaymān. He remained alive until the days of Abū al-Hasan al-'Askari, peace be on him, and he reported questions on his authority. [2]
127. Dāwud Bin al-Nu'mān
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3] Al-Kashi reported on the authority of Hamdawayh, on the authority of his Shaykhs, who said: "Dāwud b. al-Nu'mān is good and meritorious. He is the uncle of al-Hasan b. 'Ali b. al-Nu'mān. 'Ali b. al-Nu'mān ordered his books to be given to Mohammed b. Ismā'il b. Buzaygh. [4]"
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128. Di'bil al-Khazā'i
He is the poet of Islam. He sacrificed his life for Allah, opposed the leaders of oppression and tyranny, supported the Imāms of guidance and truth, and struggled bravely in their way. Hence, he was subject to the displeasure of the 'Abbāsid kings and their vengeance. Their organs and their detectives chased him, but he was steadfast paying no attention to terrors and misfortunes. Di'bil was the tongue of the front which opposed the corrupt 'Abbāsid government, which took exclusive possession of the blessings of the land and spent them generously on prostitution and impudence, and left the people to lead a life of poverty and deprivation. As a result, he satirized those kings and moved the discontent of the general populace against them.
[1] Al-Kashi.
[2] Mu'jam Rijāl al-Hadith.
[3] Al-Tūsi, Rijāl.
[4] Al-Kashi.
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We will briefly mention the life of Di'bil and give an outline of his inspired personality.
His Scientific Position
In addition to the literary talents with which he was endowed and which made him one of the leading generation of his time, Di'bil was a scholar. He narrated on the authority of Imām al-Ridā, peace be on him, and Abū Ja'far Mohammed al-Jawād, peace be on them[1], who were two of the sources of Imāmi Jurisprudence. He also narrated on the authority of a group of the eminent figures of his time. The following are some of them:
1. Al-Hāfiz Shu'ba b. al-Hajjāj who died in 160 A. H. Through this authority traditions are narrated on his authority in the books of the two parties (i. e. the Sunnis and the Shi'ites) , as it is in Shaykh al-Tūsi's Amāli, p. 240, and Ibn 'Asākir's Tārikh, vol. 5, p. 228.
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2. Al-Hāfiz Sufyān al-Thawri who died in the year 161 A. H. Ibn 'Asākir's Tārikh, vol. 5, p. 228.
3. The Imām of the Mālikiya, Mālik b. Anas who died in the year 179 A. H.
4. Abū Sa'id, Sālim b. Nūh al-Basri who died after the year 200 A. H.
5. Abū 'Abd Allah Mohammed b. 'Amrū al-Wāqidi who died in the year 207 A. H.
6. Al-Ma'mūn, the 'Abbāsid Caliph, who died in the year 218 A. H.
7. Abū al-Fadl 'Abd Allah b. Sa'd al-Zuhri al-Baghdādi who died in the year 260 A. H.
8. Mohammed b. Salāma. He (Di'bil) narrated on his (Mohammed b. Salāma's) authority the famous sermon called al-Shaqshaqiya by the Commander of the faithful, peace be on him, in the manner of the Shaykh of the (Shi'ite) Sect in his (book) al-Amāli.
9. Sa'id b. Sufyān al-Aslami al-Madani, Shaykh al-Tūsi's Amāli, p. 227.
[1] Mu'jam Rijāl al-Hadith, vol. 7, p. 148.
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10. Mohammed b. Ismā'il.
11. Mujāshi' b. 'Umar.
12. Mūsā b. Sahl al-Rāsibi.
A group of the famous narrators also reported on the authority of Di'bil. The following are some of them:
1. Abū al-Hasan 'Ali, the brother of Di'bil.
2. Mūsā b. Hammād al-Yazidi.
3. Abū al-Salt al-Harawi who died 236 A. H.
4. Hārūn b. 'Abd Allah al-Mahlabi.
5. 'Ali b. al-Hakam.
6. 'Abd Allah b. Sa'id al-Ashqari.
7. Mūsā b. 'Īsā al-Marwazi.
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8. Ibn al-Nādi Ahmed b. Abū Dāwud who died 272 A. H.
9. Mohammed b. Mūsā al-Burayri. [1]
This point reveals that he had a scientific position, and that his knowledge was not confined to literature and poetry; rather it included tradition and jurisprudence.
His Works
Di'bil wrote some books which show his scientific abilities. They are as follows:
1. Kitāb Tabaqāt al-Shu'arā' (the Book of the Classes of Poets):
It is one of the valuable books and among the reliable fundamentals in literature and biographies. The eminent authors such as Ibn 'Asākir, al-Khatib al- Baghdādi, Ibn Khulakān, al-Yāfi'i, and others narrated on his authority. The following are some chapters of the book:
A. The Stories of the Poets of Basrah.
B. The Stories of the Poets of al-Hijāz.
C. The Stories of the Poets of Baghdad.
The book contains other chapters. It is one of the references.
2. Kitāb al-Wāhida fi Manāqib al-'Arab wa Mathālibihā (the Book of the One on the good and bad Qualities of the Arabs). [2]
[1] Al-Ghadir, vol. 2, p. 273. 'Abd al-Sāhib al-Dujayli, Diwān Di'bil, pp. 22-24.
[2] Ibid. , pp. 371-372.
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3. Poetry Divan
The Divan was collected by al-Sawli and it contains three hundred pages, as Ibn al-Nadim mentioned. [1] It is not available in the cases of the Arab manuscripts. It is most likely that it has been lost just as the rest of the other manuscripts which the Arab and Islamic world has lost.
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The late Professor 'Abd al-Sāhib al-Dujayli did his best for several years in order to collect Di'bil's poetry and to manifest it to the world of publications under the title of Diwān Di'bil Bin 'Ali al-Khazā'i. The Divan was printed in Holy Najaf in the year 1382. It contains a full introduction in which the late professor has demonstrated the life and works of Di'bil. Through this task he has offered a service to thought and literature.
His Poetry
As for the poetry of Di'bil, it is one of the sources of Arab literature, for, in many of its stanzas, he has sincerely described the political and social life of his time and the various kinds of oppression and tyranny the people received from the 'Abbāsid rulers, whose reign was similar to that of the Umayyads; rather it was worse than that of the Umayyads.
His Praising and Lamenting for the 'Alawides
Di'bil gave his literature and thought to the 'Alawides, who summoned (mankind) to social justice and sincerely struggled in order to declare Human rights and to save the poor and the deprived from the crimes of the Umayyad and 'Abbāsid reign. The following are some examples of what he said concerning his praising and lamenting for them:
His praising the Commander of the faithful:
Verily he is pure, chaste, purified, and quick toward good
things and blessings.
[1] Al-Fihrast, p. 229.
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Youth and middle-aged, the best middle-aged and young
man, the most excellent of them in lending a helping hand
during distress.
The most brave of them in heart, the most truthful of them
in brotherhood, and the greatest of them in glory and
kinship.
He is the brother of the Chosen One; rather his son-in-law
and his testamentary trustee from among the people and
the cover for defects.
(His position to him) is as Hārūn had with Mūsā in spite
of the people low, ignoble, and with spilt skins.
He (the Prophet) said: Whomsoever I am his master, then
this ('Ali) is his master after my death.
He is my brother, my testamentary trustee, my cousin, my
inheritor, and the one who pays my debts from among my
promises. [1]
There is no affectation in this poetry; rather it is harmonious with reality and is very truthful, for it gives an account of some qualities of the Commander of the faithful, peace be on him, of which are: He is pure, purified, the most generous of the people, and the most courageous of them in heart, for he entered the terrors of the battles. He is the lion who destroyed the forces of polytheism and unbelief. Moreover, he is the closest of all people to Allah's Messenger, may Allah bless him and his family, for he is his brother, his son-in-law, and his testamentary trustee. His position to him is as Hārūn had with Mūsā, and he (the Prophet) said concerning him on the Day of Ghadir Khum: "Whomsoever I am his master, then this ('Ali) is his master after my death. "
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Now, let us listen to another part of his (Di'bil's) poetry:
The Qur'ān speaks of the excellence of the Household of
Mohammed, and the authority of their 'Ali cannot be
denied.
The authority of the chosen one and best of the people is
[1] Di'bil, Divan, pp. 98-99.
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after the Prophet, the truthful one, the affectionate.
When the needy came to him, he ('Ali) willingly
stretched out his arm and hand.
So the needy took from him a ring which was the gift of
the generous one, the munificent one and son of the
munificent.
So the Most Merciful (Allah) has singled him out in His
Revelation. He who has gained (qualities) like his glory,
then let him number them.
Surely your walis (friends) are Allah, His Messenger, and
the believers. So he who desires (to deny them) , then let
him deny (them).
Tomorrow Allah will be his opponent concerning it
(authority) , and Allah does not break His promise. [1]
This poetry is very clear, for it gives an account of one of the merits of Imām 'Ali, the Commander of the faithful, peace be on him. This virtue is that a poor man went to the Mosque of the Messenger in Medina (Yathrib). The poor man asked the Muslims to help him, but none of them gave him anything. Meanwhile Imām 'Ali, the Commander of the faithful, peace be on him, was praying. He beckoned to the poor man and gave him his only ring. When the Imām had finished his payer, the revelation came down to Allah's Messenger, may Allah bless him and his family, in order to decorate him with the dearest medal of the heaven through this holy verse: Only Allah is your Friend (wali) and His apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow. [2] The meaning of this verse is clear, for it has confined the general authority to Allah, the Exalted, the greatest Prophet, and Imām 'Ali, the Commander of the faithful, peace be on him, who paid the poor-rate while he was bowing.
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This verse is one of the definite proofs of the Imāmate of Imām 'Ali, the Commander of the faithful, peace be on him. Imām 'Ali is
[1] Ibid. , p. 101.
[2] Qur'ān, 5, 55.
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more entitled and appropriate to undertake the caliphate over the Muslims than those other than him. That is because Allah, the exalted, associated His authority with that of His Messenger and of the Commander of the faithful, peace be on him.
Now, let us listen to other lines which Di'bil composed concerning Imām 'Ali, peace be on him:
May Allah bless the pledge of allegiance to Ahmed
(Mohammed) and his testamentary trustee. I mean the
Imām, our envied friend.
I mean him who supported the Prophet Mohammed before
the people, when he was young and a grown-up.
I mean him who removed the distresses and was not
cowardly at the battles.
I mean the monotheist before every monotheist, who
worshipped neither idol nor rock.
It was he who spent the night on Mohammed's bed,
that he might protect him from schemes of the schemers.
He was advanced during the heat of the battles; neither old
nor young can deny that. [1]
In these lines Di'bil demonstrates the support of Imām 'Ali to the Messenger, may Allah bless him and his family. That is because the Imām was the first to protect the word of monotheism. Through his efforts and struggle the religion of Islam was established. He removed the distresses from the Prophet, may Allah bless him and his family, during the most critical situations. At the Battles of Badr, Uhd, al-Khandaq (the Trench) , he was the unique hero who struck off the heads of the polytheists, defeated their armies, and raised the banner of monotheism.
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Then Di'bil demonstrates Imām 'Ali's spending the night on the bed of the Prophet, may Allah bless him and his family, and his protecting him with his own soul. The Imām voluntarily sacrificed his own life for Islam. So how great his favors toward this religion are! This is an example of what Di'bil composed on praising Imām 'Ali, the Commander of the faithful, peace be on him.
[1] Di'bil, divan, p. 102.
(643)
His Lamenting for al-Husayn
The Muslims were terrified by the tragedy of Karbalā' at which the sacredness of the Messenger, may Allah bless him and his family, was violated because of the murder of his children and progeny. That was when the armies of the Umayyads savagely destroyed the family of the Prophet, may Allah bless him and his family, and, through killing them, committed the most horrible crime (in the history of mankind). This terrible tragedy shook human conscience, hence Di'bil, who was an 'Alawide in thought, mourned for Imām al-Husayn, peace be on him. He lamented for him in a group of wonderful poems of which are the following lines:
Have you shed tears, spent the night suffering from
intense sighs, wept over the ruins of the family of
Mohammed, and your chest has become narrow out of
regrets?
Oh! Truly weep for them; make flow for them tears shed
out of the misfortune.
Do not forget that they were befallen by the greatest
misfortune on the Day of the Plains (tufūf).
May Allah water the graves on the plain of Kerbalā', the
quarters of rain clouds.
And may He bless the soul and body of al-Husayn, who
was thrown in the deserts between the two rivers, was
killed without any guilt, called (the people) to support him
when alone and single: Where, where are my protectors?
Shall I forget, while this river overflows, the one thirsty,
killed, and wronged without being oppressive?
So say to the son of Sa'd, may Allah drive away his
happiness: You will face the torture of the Fire and curses.
Throughout the time, as long as the east wind blows, in the late afternoon and in the early morning, I will invoke
(Allah) against the people who all have gone astray and
lost the statement of Allah's Messenger through vague
errors.
(644)
They displayed the head of al-Husayn on a spear and
drove (his) womenfolk bareheaded and sad.
They died thirsty and emigrants, and they left the schools
of Allah's Revelation effaced.
It was difficult for the chosen One (the Prophet) to see his
grandson remain thrown on earth and without burial
The spearhead raised the head of his beloved one, and it
was driven on the bayonets to Shām (Syria) by night.
He whose mother chewed Hamza's liver hit it with a rod.
These misfortunes made the eye of every monotheist flow
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blood, so the heart has stricken them with tears. [1]
These lines represent the sorrow and grief of (Di'bil) al-Khazā'i for the heavy misfortune which befell the grandson of the Messenger and his sweet basil. That is because the aggressors killed him in response to the desires of their Umayyad masters, and left his holy body thrown on the plateau of Karbalā'. They did not bury him. Rather they cut off his head, and displayed it throughout towns and cities in order to avenge themselves on Imām al-Husayn and to show their great happiness through murdering him. Now, let us listen to another part of Di'bil's lamenting for Imām al-Husayn, peace be on him:
The head of the daughter of Mohammed and his
testamentary trustee, O men, was displayed on a spear.
The Muslims saw it and hear (of it) , but they showed
neither impatience nor mercy toward it.
You have woken eyelids while you were sleep for them,
and you have put to sleep an eye which had not slept but
through you.
Your view made blind every eye that could see, and the
news of your death deafened every hear that could hear.
Every garden wished that it could be a bed for you and a
place for your grave. [2]
[1] Ibid. , 107.
[2] Ibid. , pp. 99-100.
(645)
Di'bil criticized the Muslims for their losing their enthusiasm, their submission to abasement and disgrace, cranked their necks with yielding to the government of Yazid (b. Mu'āwiya) which disdained their values and fates, and raised the head of the grandson of their Prophet on the heads of their spears and displayed it through the cities and towns. All the Muslims heard and saw that but none of them showed his vengeance and displeasure toward Yazid. However, I (i. e. the author) think that this situation resulted from violence and terrorism which were practiced against the community. In other words the authority punished the people because of doubt and accusation. Of course, this attitude spread fear and terror among the Muslims. These are some of Di'bil's elegies for (Imām al- Husayn) , the master of martyrs, peace be on him.
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His Satire
Di'bil was indignant with the 'Abbāsid kings of his time and satirized them severely. He was not moved by sentiments and desires which had no relationship with the truth. He (satirized) those kings because they turned away from the truth, and employed the wealth of the community for their pleasures, for example, they spent a lot of money on the singers and the corrupt people, brought to their palaces what Allah had forbidden such as wine and various kinds of amusement, while the community led a life of poverty and deprivation. Now, let us listen to part of his satire:
His Satire upon al-Rashid
When Imām al-Ridā, peace be on him, died, al-Ma'mūn hurried to bury him beside his father (Hārūn al-Rashid). He was asked about that and he replied: "That Allah may forgive Hārūn (al-Rashid) through his neighboring Imām al-Ridā. " When Di'bil heard of that, he ridiculed it and said:
Two graves are at Tūs: (The grave) of the best of all
people and the grave of the most wicked of them; this is
among the moral lessons.
The nearness to the pure one does not benefit the unclean
(646)
one; nor does the nearness to the unclean one harm the
pure one.
How far! Everyone is hostage to that which his own hands
earn, so take or leave whatever you desire.
Which satire upon Hārūn (al-Rashid) is bitterer than this? Di'bil sometimes described him as the most wicked of all people and sometimes as abominable, and that his nearness to the resting place of the Imām would not benefit him, for every person would be treated according to what his hands did, and there would be no advantage of other than that.
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His Satire upon Ibrāhim
When al-Ma'mūn appointed Imām al-Ridā, peace be on him, as his heir apparent, the 'Abbāsids became angry and pledged allegiance to Ibrāhim, the leader of the singers, so Di'bil satirized him, saying:
Ibn Shakkla cried in Iraq and (among) its people, so those
blind and foolish hurried to him.
If Ibrāhim (Ibn Shakkla) undertakes it (the caliphate) ,
then, after him, Makhāriq and Zalzal will be appropriate
for it.
How do, and that does not occur, the dissolute inherit the
caliphate one by one? [1]
This is the bitterest kind of satire, for if the caliphate was appropriate for Ibrāhim, then it would be appropriate for singers other than him such as Makhāriq, Zalzal, and Māriq. In this manner the state would belong to the singers, but it was impossible for it to reach this low level and the dissolute to undertake it one by one. It is strange that the soldiers gathered around Ibrāhim's palace and asked him for their salaries, but he had no money left with him. A witty man addressed the soldiers, saying: "Ibrāhim will go out. He will sing each group a song. Theses are your salaries! " As for Di'bil, he heard of that and said:
O soldiers, do not be hopeless; take your salaries
[1] Ibid. , p. 174.
(647)
and do not be displeased.
He will sing you a song which the
beardless and the bearded enjoy.
Ma'bad's songs, for your leaders, neither enter the bag nor
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ass = t50>tie it.
In this manner the Caliph, whose book is the lute,
provides his soldiers with the means of subsistence.
Have you seen this mockery at the leader of the singers who provided his soldiers with singing?
His Satire upon al-Mu'tasim
As for Di'bil's satire upon al-Mu'tasim, it is bitter and severe, for al-Mu'tasim was tyrannical and oppressive, had neither compassion nor mercy. Di'bil is truthful when he satirizes him with these poetry lines:
A sad lover weeps for the dispersion of the religion, and
his eyes overflow with tears (for it).
An Imām has undertaken (the caliphate) while he has
neither guidance nor religion nor intellect.
None has brought news that the like of him will someday
rule or the Arabs follow him.
However, it is just as the past ancestors said when the
misfortune became great:
The 'Abbāsid kings are seven in the books, and the books
have not told us about the eighth of them.
Likewise, the People of the Cave were seven noble ones in
the Cave when they are numbered, and their eighth was a
dog.
Surely, I regard their dog as higher than you in
exaltedness, because you have sins while it had no sin.
When you have had an authority over us
because of our misery, you look like an old woman who
wears a crown, a necklace and a gown.
The authority of the people has become lost when Wasif
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and Ashnās[1] have seized it, and the distress has become
great. [2]
These lines represent affliction and unhappiness of the Muslims during the caliphate of al-Mu'tasim, who had no noble trait which would qualify him for the office of Islamic caliphate, which was the shadow of Allah on earth. During his reign, Di'bil remained hidden and chased by terror and fear, for al-Mu'tasim order his police to arrest him, but they did not find him. When al-Mu'tasim died, Di'bil satirized him with these lines:
When they had hidden him in the most evil grave for the
most evil one and gone away, I said: Go to the Fire
because your quality belongs to none except to Satans.
You have not disappeared until you pledged allegiance to
him who damaged the Muslims and the religion. [3]
His Satire upon al-Wāthiq
When al-Wāthiq became caliph, Di'bil wrote the following lines in satirizing him. He gave the lines to the chamberlain and said to him: "Say to al-Wāthiq: 'Di'bil has praised you with these lines. '" These lines are as follows:
Praise belongs to Allah! There is no steadfastness nor
endurance nor comfort when lovers repose.
A caliph has died but none has mourned for him; yet
another has undertaken (the caliphate) but none is
delighted with him.
So this (i. e. the former caliph) passed and evil omen
passed to follow him; this (the latter) has risen, so woe
and unhappiness have also risen.
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When al-Wāthiq opened (the letter) and read the poetry lines, he burst into anger. He ordered Di'bil to be arrested, but he did not find him until he (al-Wāthiq) perished. [4]
[1] Wasif and Ashnās were two Turkish young men.
[2] Di'bil, Divan, pp. 129-130
[3] Ibid. , p. 209.
[4] Ibid.
(649)
This is an example of his satire, which represents his enthusiasm toward the truth, his helping the oppressed and persecuted of his time.
Di'bil was one of those leaders who opposed the 'Abbāsid government of his time. It is an act of crime against thought that Di'bil is described as one with evil tongue and that none of the caliphs was safe from his tongue. [1] This statement is cheap and far from reality. Di'bil adored the members of the House (ahl al-Bayt) , peace be on them, whom the 'Abbāsid government persecuted. This government spared no effort to wrong them and their followers. Accordingly, Di'bil was very eager, due to his faith, to support and defend them, and to defame their opponents. This is not a defect; rather it is pride and honor for him.
Di'bil joins the Garden
Throughout his life, Di'bil was a struggler and combatant. He ridiculed the kings of his time who made lawful what Allah had made unlawful. He lashed them with the bitterest kind of satire. As a result the authority followed him and intended to execute him, but he hid himself and began going from one country to another, followed by terror and fear. It is he who says in his immortal (poem) called al-Tā'iya:
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I am terrified in the world and the efforts of its days,
and I hope for security after my death.
Di'bil bravely announced his readiness for death, saying: "I have carried my wood (i. e. gibbet) on my shoulder for fifty years. I have looked for him who will crucify me on it, but I have not found him who will do that. "
The death of Di'bil was at the hand of one of the wicked of his time, who was called Mālik b. Tawq al-Taghlubi. Malik sought him, but he escaped to Basrah whose governor was Ishāq b. al-'Abbās al-'Abbāsi. Ishāq was informed of Di'bil's satire upon him and he ordered him to be arrested. Di'bil was brought before him and he ordered the leather rug and the sword to be brought in order to behead
[1] Abū al-Farajj al-Asfahāni, al-Aghāni, vol. 18, p. 29.
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him. However, Di'bil denied the poem through which he satirized him. He said that one of his opponents had composed the poem and ascribed it to him in order to shed his blood. He begged Ishāq and he pardoned him from killing. But Ishāq ordered the sticks and whips to be brought and he began lashing Di'bil savagely. Then he released him and he fled to al-Ahwāz. [1]
Malik b. Tawq hurried and dispatched a prudent, bold person and gave him poison. He ordered him to assassinate Di'bil. He gave him ten thousand dirhams in recompense for this crime. The man quickly headed for al-Ahwāz. He spared no effort to find Di'bil. As a result he found him in one of the villages of al-Sūs. He
assassinated him after the night prayer. He hit him on the upper part of his foot with a poisoned crutch. Di'bil's body became poisoned, and he died in the following morning. He was buried in the above-mentioned village. It was said that he was carried to al-Sūs and was buried wherein. [2] In this manner the life of this mujāhid, who fought with oppression, expired. His friend, the great poet, Abū Tammām al-Tā'i lamented for him in these poetry lines:
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The graves of Habib and Di'bil have increased my love and kindled my love sickness when they died.
My brothers, the heaven is still thin and covers you with rain cloud.
One grave is near al-Ahwāz, it takes the mourner a long time to reach it, and the other is near al-Mousl. [3]
May Allah have mercy on Di'bil, for he was one of the prominent Muslim figures. He died a martyr for the noble principles and the ideals which he adopted in all stages of his life.
129. Rahim 'Abdūs al-Khannji
He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him, and 'Ali b. al-Hakam reported on his authority. [4]
[1] Ibid. , p. 60.
[2] Ibid.
[3] Wafayāt al-A'yān, vol. 1, 180.
[4] Mu'jam Rijāl al-Hadith, vol. 7, p. 183.
(651)
130. Rayyān Bin Shubayb
He was the uncle of al-Mu'tasim, the 'Abbāsid. He is trustworthy. He lived in Qum and reported on the authority of its people. He collected the questions about which al-Sabāh al-Hindi asked Imām al-Ridā, peace be on him. [1] He narrated on the authority of Imām al-Ridā, peace be on him, and Ibrāhim b. Hāshim reported on his authority. [2]
131. Al-Rayyān Bin al-Salt Al-Ash'ari al-Qummi
His kunyais Abū 'Ali. He narrated on the authority of Imām al-Ridā, peace be on him. He is trustworthy and very truthful. He has a book in which he has collected the statement of al-Ridā, peace be on him, on the difference between al-āl wa al-Umma (the Household and the community). [3] Mu'ammar b. Khallād narrated: "Al-Rayyān b. al-Salt said to me at the time when al-Fadl b. Sahl sent him to one of the districts of Khurasān: 'I want you to ask Abū al-Hasan 'Ali (al- Ridā) , peace be on him, for permission for me in order to greet him and say farewell to him, and I want him to give me one of his garments and some of the dirhams bearing his name. '" He (al-Rayyān b. al-Salt) said: "I went in to him and he said to Mu'ammar: 'Does he (al-Rayyān b. al-Salt) want to come in to me and want me to give him one of my garments and some of my dirhams? '" He (Mu'ammar) said: "I (i. e. Mu'ammar) said: 'Glory belongs to Allah! By Allah, he did not ask me except to ask that from you for him. " He (al-Ridā) said: "Mu'ammar, the believer is successful. Let him come in. " He (Mu'ammar) said: "I permitted him and he went in to him and greeted him. He (al-Ridā) called for one of his garments and it was brought to him. When he (al-Rayyān) went out, I asked him: 'What did he give you? ' Suddenly, there was thirty dirhams in his hand. [4]"
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[1] Al-Najāshi.
[2] Furū' al-Kāfi, vol. 7, Chapter on Will.
[3] Al-Najāshi.
[4] Al-Kashi.
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132. Zakariya Bin Ādam
b. 'Abd Allah b. Sa'd al-Ash'ari al-Qummi. He is trustworthy and great with great position. He was of great importance with Imām al-Ridā, peace be on him. He has a book. [1] Al-Kashi narrated that he heard from one of our companions on the authority of Abū Tālib 'Abd Allah b. al-Salt al-Qummi, who said: "I (i. e. Abū Tālib) went in to Abū Ja'far, the Second, peace be on him, at the end of his span of life and heard him say: 'May Allah reward well on my behalf Safwān b. Yahyā, Mohammed b. Sinān, and Zakariya b. Ādam, for they are loyal to me. '"
Mohammed b. Hamza reported on the authority of Zakariya b. Ādam, who said: "I (i. e. Zakariya b. Ādam) said to al-Ridā, peace be on him: 'I want to leave my household, for the foolish are many among them. ' He (al-Ridā) said: 'Don't do (that) , for affliction is repelled from your household through you just as affliction is repelled from the people of Baghdad through Abū al-Hasan al-Kāzim, peace be on him. [2]
What indicates his great ability and his exalted position is that which narrated by 'Ali b. al-Musayyab, who said: [My house is distant and I cannot come to you every time, so from whom shall I take the principal features (ma'ālim) of my religion? He, peace be on him, replied: ] " (Take them) from Zakariya b. Ādam al- Qummi, who is entrusted (by me) with religion and the world. " 'Ali b. al-Musayyab said: "When I departed, I went to Zakariya b. Ādam and asked him about my (religious) needs. "
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Mohammed b. Ishāq and al-Hasan b. Mohammed narrated: "Three months after the death of Zakariya b. Ādam, we went out in order to make the pilgrimage. On part of the road, we received his (al-Ridā's) letter, peace be on him. In it has been mentioned: 'I have mentioned the decree of Allah toward the late man (i. e. Zakariya b. Ādam) , may Allah have mercy on him on the day when he was born,
[1] Al-Najāshi.
[2] Al-Kashi.
(653)
the day when he died, and the day when he will be raised from the dead. Throughout the days of his lifetime, he lived knowing the truth, believing in it, patient and having a fore-thought for the truth, performing what Allah and His Messenger loved. He, may Allah have mercy on him, passed away while he did not break (the oath of allegiance) nor did he changed it. May Allah reward him just as He rewards His Prophet and give him his best wishes. You mentioned the entrusted man, but you do not know our view regarding him, and we have knowledge of him more that what you have described ¾he meant al-Hasan b. Mohammed b. 'Umrān. [1] '" This account reveals the exalted position of Zakariya b. Ādam with the Imām, peace be on him.
133. Zakariya Abū Yahyā
He was nicknamed Kawkab al-Dam (the Star of Blood). In the Chapter on the Kunā, Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [2] Abū Yahyā al-Mousili said: "Zakariya Abū Yahyā was one of the good Shaykhs. [3]" Ibn al-Ghadā'iri regarded him as a weak (traditionalist).
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134. Zakariyā Bin Idris
b. 'Abd Allah b. Sa'd al-Ash'ari al-Qummi. His kunya is Abū Jarir. He narrated on the authority of Imām Abū 'Abd Allah, peace be on him, and (Imām) Abū al- Hasan al-Ridā, peace be on him. He has a book. [4] Zakariya reported, saying: "After the death of my father Jarir, I went in to al-Ridā, peace be on him. He asked Allah to have mercy on him, and then he asked me about him from the evening to dawn. Then he rose and performed the dawn prayer. [5]"
[1] Ibid.
[2] Al-Tūsi, Rijāl.
[3] Mu'jam Rijāl al-Hadith, vol. 7, p. 272.
[4] Al-Najāshi.
[5] Al-Kashi.
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135. Zakariyā Bin 'Abd al-Samad al-Qummi
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and added that he was trustworthy. His kunya is Abū Jarir. He was one of the companions of Imām Abū al-Hasan Mūsā, peace be on him. [1]
136. Zakariyā Bin 'Abd Allah al-Mu'min
His kunya is Abū 'Abd Allah. He narrated on the authority of Imām Abū 'Abd Allah and Imām Abū al-Hasan al-Ridā, peace be on them. He met Imām al- Ridā, peace be on him, in the Sacred Mosque and narrated from him what indicated that he (Zakariya) was a Wāqifi. His traditions are confused. He has a book containing plagiarized traditions. [2]
137. Zakariyā Bin Yahyā
He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him, and Bakr b. Sālih reported on his authority. [3]
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138. Sa'd Bin Hammād
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and added that he was unknown. [4]
139. Sa'd Bin Sa'd
b. al-Ahwas b. Sa'd b. Mālik al-Ash'ari al-Qummi. He is
trustworthy. He narrated on the authority of Imām al-Ridā, peace be
on him, and reported the classified book of Imām Abū Ja'far.
Mohammed b. Khālid narrated the questions about which he asked
Imām al-Ridā, peace be on him. [5] 'Abd Allah b. al-Salt al-Qummi
[1] Al-Tūsi, Rijāl.
[2] Al-Najāshi.
[3] Mu'jam Rijāl al-Hadith.
[4] Al-Tūsi, Rijāl.
[5] Al-Najāshi.
(655)
reported, saying: "I went in to Imām Abū Ja'far II at the end of his life and he said: 'May Allah reward Safwān b. Yahyā, Mohammed b. Sinān, Zakariya b. Ādam, and Sa'd b. Sa'd, for they are loyal to me. [1] '"
140. Sa'd, the Servant of Abū Dalaf
Shaykh al-Tūsi said: "He (i. e. Sa'd) has reported questions from Imām al-Ridā, peace be on him. We have been told about the questions by a number of our companions on the authority of Abū al-Fadl, on the authority of Ibn Batta, on the authority of Ahmed b. 'Abd Allah. [2]"
141. Sa'd Bin Jināh al-Azdi al-Baghdādi
He was their (the Imāms') retainer. He narrated on the authority of Imām al-Ridā, peace be on him. He and his brother Abū 'Āmir are trustworthy. He has the book Sifat al-Janna wa al-Nār (the quality of the Garden and the Fire) , and the book Qabd Rūh al-Mu'min wa al-Kāfir (the Death of the Believer and Unbeliever). [3]
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142. Sa'id Bin Sa'id al-Qummi
He is trustworthy. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [4]
143. Sulaymān Bin Ja'far
al-Tālibi al-Ja'fari. He narrated on the authority of Imām al-Ridā, peace be on him. His father reported on the authority Imām Abū 'Abd Allah and (Imām) Abū al-Hasan, peace be on them. Both of them are trustworthy. He (Sulaymān) has a book (entitled) Fadl al-Du'ā' (the Excellence of Supplication). [5]
[1] Al-Kashi.
[2] Al-Tūsi, Fihrast.
[3] Al-Najāshi.
[4] Al-Tūsi, Rijāl.
[5] Al-Najāshi.
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144. Sulaymān Bin al-Ja'fari
He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him, and Abū Ayyūb al-Madani reported on his authority. [1]
145. Sulaymān Bin Hafs
He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him, and Mohammed b. Ismā'il reported on his authority. [2]
146. Sulaymān Bin Hafs al-Marwazi
He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him. [3]
147. Sulaymān Bin Dāwud al-Khaffāf
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [4]
148. Sulaymān Bin Rashid
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [5] He narrated on the authority of his father, and Mohammed b. 'Īsā reported on his authority. [6]
149. Al-Sindi Bin al-Rabi' al-Kūfi
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [7]
[1] Mu'jam Rijāl al-Hadith, vol. 8, p. 242.
[2] Ibid. , p. 244.
[3] Ibid. , p. 262.
[4] Al-Tūsi, Rijāl.
[5] Ibid.
[6] Mu'jam Rijāl al-Hadith.
[7] Al-Tūsi, Rijāl.
Next Contents Back
Footnote
HIS COMPANIONS AND NARRATORS OF HIS TRADITIONS3
HIS COMPANIONS AND NARRATORS OF HIS TRADITIONS3
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150. Sawāda al-Qattān
He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him, and al-Hasan b. 'Ali b. Faddāl reported on his authority. [1]
151. Sahl Bin al-Ash'ari
He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him, and his son Mohammed reported on his authority. [2]
152. Sahl Bin al-Yasa'
b. 'Abd Allah b. Sa'd al-Ash'ari al-Qummi. He is trustworthy. He narrated on the authority of Imām Mūsā and Imām al-Ridā, peace be on them. [3]
153. Shu'ayb Bin Hammād
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [4] Al-Barqi numbered him as one of the companions of Imām al- Kāzim, peace be on him. [5]
154. Sālih Bin 'Abd Allah al-Khath'ami
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him,[6] and so did al-Barqi.
155. Sālih Bin 'Ali
b. 'Atiya al-Baghdādi. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [7] Al-Barqi numbered him as one of the companions of Imām al-Kāzim, peace be on him.
[1] Mu'jam Rijāl al-Hadith.
[2] Ibid. , vol. 8, p. 333.
[3] Ibid.
[4] Al-Tūsi, Rijāl.
[5] Al-Barqi, Rijāl.
[6] Al-Tūsi, Rijāl.
[7] Ibid.
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156. Sālih al-Khabbāz al-Kūfi
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [1]
157. Sabāh Bin Nasr al-Hindi
He narrated the questions of Imām al-Ridā, peace be on him. [2]
158. Sadaqa al-Khurasāni
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3]
159. Safwān Bin Yahyā al-Bujayli
His kunya is Abū Mohammed. He was from Kufā. He sold fine cloth (sābiri). He is very truthful. His father narrated on the authority of Imām Abū 'Abd Allah al-Sādiq, peace be on him. As for he (Safwān) , he narrated on the authority of Imām al-Ridā, peace be on him. He had a noble position with him (al-Ridā). Al- Kashi regarded him as one of the companions of Imām Abū al-Hasan Mūsā, peace be on him.
He was the agent of Imām al-Rida and of Imām Abū Ja'far al-Jawād, peace be on them. As for his faith, it was safe from the Wāqifa. He was very ascetic and worshipful. A group of the Wāqifa gave him a lot of money, but he did not respond to them. He was the bosom friend of 'Abd Allah b. Jundub and 'Ali b. al- Nu'mān. It is reported that they made a covenant in the Sacred House of Allah that whoever of them died the rest should pray, fast, and pay the poor-rate on behalf of him. They died and Safwān remained living, hence prayed every day one hundred and fifty ruk'as, fasted every year three months, and paid the poor-rate three times. With the exception of what we have mentioned, he donated on behalf of them as he donated on behalf of his own soul.
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[1] Ibid.
[2] Mu'jam Rijāl al-Hadith.
[3] Al-Tūsi, Rijāl.
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As he had firm devotion to (religion) and reverential fear, he said to the man who asked him to carry two dinars to his family in Kūfa: "My camels are hired and I should ask the hirers for permission. " He was so pious and worshipful that none of his class was like him.
He compiled thirty books which are not known except the following:
A. Kitāb al-Wudū' (the Book of Ablution).
B. Kitāb al-Salāt (the Book of Prayer).
C. Kitāb al-Sawm (the Book of Fasting).
D. Kitāb al-Hajj (the Book of Pilgrimage).
E. Kitāb al-Zakāt (the Book of Alms).
F. Kitāb al-Nikāh (the Book of Marriage).
G. Kitāb al-Talāq (the Book of Divorce).
H. Kitāb al-Farā'id (the Book of the Religious Duties).
I. Kitāb al-Wasāyā (the Book of Wills).
J. Kitāb al-Shirā' wa al-Bay' (the Book of Buying and
Selling)
K. Kitāb al-'Ittq wa al-Taddbir (the Book of
Emancipation of Salves and Direction.
L. Kitāb al-Bishārāt (the Book of Good News).
M. Kitāb al-Nawādir (the Book of Miscellaneous
Traditions).
Brilliant traditions on reverential fear have been narrated on his authority. Traditions concerning praising and lauding him have also been reported from the Imāms of guidance. He , may Allah have mercy on him, died in the year 210 A. H. [1]
160. Tāhir Bin Hātam
b. Māhawayh al-Qazwini. He was the brother of Fāris b. Hātam. He was correct, and then he confused. He has a book. Al-Hasan b. al-Husayn mentioned the book. [2] Shaykh al-Tūsi said: "He (i. e. Tāhir b.
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[1] Mu'jam Rijāl al-Hadith, vol. 9, pp. 128-133.
[2] Al-Najāshi.
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Hātam) was right, and then he changed. He manifested belief in extremism. He has reports. [1]"
161. 'Abbād Bin Mohammed
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [2]
162. Al-'Abbās Bin Ja'far
b. Mohammed b. al-Ash'ath. Al-Sadūq narrated on the authority of al-Hasan b. 'Ali al-Washshā', who said: [Al-'Abbās b. Ja'far asked me to ask Imām al-Ridā, peace be on him, to burn his books after he had read them lest they should fall in the hands of other than him. Before I asked him, he, peace be on him, said: ] "Tell your friend (al-'Abbās b. Ja'far) that I burnt the books which he sent to me after I had read them. [3]"
163. Al-'Abbās Bin Mohammed
al-Warrāq, al-Yūnisi. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [4]
164. Al-'Abbās Bin Ma'rūf
His kunya is Abū al-Fadl. He was the retainer of Ja'far b. 'Abd Allah al-Ash'ari. He was from Qum. He is trustworthy. He has Kitāb al-Ādāb (the Book of Arts) and Kitāb al-Nawādir (the Book of Miscellaneous Traditions). [5]
165. Al-'Abbās Bin Mūsā
al-Nakhkhās. He was from Kūfa and is trustworthy. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [6]
[1] Al-Tūsi, Rijāl.
[2] Ibid.
[3] 'Uyūn Akhbār al-Ridā.
[4] Al-Tūsi, Rijāl.
[5] Al-Najāshi.
[6] Al-Tūsi, Rijāl.
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166. Al-'Abbās Bin Hishām
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Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [1] Al-Najāshi said: "He (i. e. Al-'Abbās b. Hishām) belonged to the tribe of the Banū Asad. He is great and trustworthy among our companions. He narrated many traditions. His name was broken, so it was said that his name was 'Ubays. He has books of which are: Kitāb al-Hajj (the Book of the Pilgrimage) , Kitāb al-Salāt (the Book of Prayer) , Kitāb al-Mathālib (the Book of Shortcomings) which he named Kitāb Khālāt Fulān wa Fulān (the Book of the Aunts of So-and-So) , Kitāb Jāmi' al-Halāl wa al-Harām (A Comprehensive Book on the Lawful and the Unlawful) , Kitāb al-Ghayba (the Book of the Occultation) , Kitāb al-Nawādir (the Book of Miscellaneous Traditions). Many narrators reported these books on his authority. He, may Allah have mercy on him, died in the year 220 A. H. [2]"
167. Al-'Abbās, the Retainer of Imām al-Ridā
He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him, and Mohammed b. 'Ali reported on his authority. [3]
168. Al-'Abbās al-Najāshi
He was from Kūfa. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [4]
169. 'Abd al-Jabbār Bin al-Mubārak
al-Nahāwandi. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and of Imām al-Jawād, peace be on him. [5]
[1] Ibid.
[2] Al-Najāshi, Rijāl.
[3] Mu'jam Rijāl al-Hadith.
[4] Al-Tūsi, Rijāl.
[5] Ibid.
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170. 'Abd al-Hamid Bin Sa'id
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Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and of Imām al-Kāzim, peace be on him. [1]
171. 'Abd al-Rahmān Bin Abū Najjrān
He was a retainer and was from Kūfa. He narrated on the authority of Imām al-Ridā, peace be on him, and his father Abū Najjrān reported on the authority of Imām Abū 'Abd Allah, peace be on him. 'Abd al-Rahmān is very trustworthy. His traditions are reliable. He has many books. " Abū al-'Abbās said: "I have not seen any of his books except his book on buying and selling. [2]"
172. 'Abd al-Salām Bin Sālih al-Harawi
He narrated on the authority of Imām al-Ridā, peace be on him. He is trustworthy. His traditions are authentic. He has the book Wafāt al-Ridā (the Death of al- Ridā, peace be on him). [3] Al-Sadūq narrated on the authority of Mohammed b. 'Abd Allah b. Tāhir, who said: "I was standing beside my father, and there were with him Abū al-Salt al-Harawi, Ishāq b. Rāhawayh, and Ahmed b. Hanbel. My father said: 'Let each of you relate a tradition to me. ' So Abū al-Salt al-Harawi said: ''Ali b. Mūsā al-Ridā, peace be on him, reported to us ¾by Allah he was consent (Ridā) as he was named ¾on the authority of his father Mūsā b. Ja'far, on the authority of his (grand) father Ja'far b. Mohammed, on the authority of his (grand) father Mohammed b. 'Ali, on the authority of his (grand) father 'Ali b. al- Husayn, on the
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authority of his (grand) father al-Husayn b. 'Ali, on the authority of his (grand) father 'Ali b. Abū Tālib, peace be on them, who said:
[Allah's Messenger, may Allah bless him and his family, said: ] 'Faith is words and actions. ' When we went out, Ahmed b. Mohammed b. Hanbel said: 'What this isnād (chain of authorities) is? ' My father
[1] Ibid.
[2] Al-Najāshi.
[3] Ibid.
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answered: 'This is the sneezewort of the mad. When the mad are made to smell it, they recover. [1] '"
173. 'Abd al-'Aziz Bin Muslim
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [2] It was he who narrated on his (al-Ridā's) authority a supported tradition on explaining the position of the Imām, peace be on him, that the position of the Imām is like that of the prophets, and that it is the vicegerency of Allah and the Messenger, may Allah bless him and his family, the position of Imām ('Ali) the Commander of the faithful, peace be on him, and inheritance of al-Hasan and al-Husayn, peace be on them. In the tradition there are some verses which indicate that the Imāmate is confined to the infallible (Imāms) , peace be on them. [3]
174. 'Abd al-'Aziz Bin al-Muhtadi
al-Ash'ari, al-Qummi. He is trustworthy. He narrated on the authority of Imām al-Ridā, peace be on him. He has a book. [4] Concerning him, al-Fadl b. Shādhān said: "I have never seen a Qummi like him in his time. " He also said concerning him: "He was the best of the Qummis whom I have seen. He was the agent of al-Ridā, peace be on him. [5]" He ('Abd al-'Aziz) was also the agent of Imām al-Jawād, peace be on him. Al-Jawād gave him the money of the rights and he received them. He wrote him: "In the Name of Allah, the Most Gracious, the Most Merciful. You have known the prominent persons from whom the money has come to you. May Allah forgive you your sins and them their sins, and have mercy on us and you. [6]"
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[1] Mu'jam Rijāl al-Hadith, vol. 10, p. 20.
[2] Al-Tūsi, Rijāl.
[3] Mu'jam Rijāl al-Hadith, vol. 10, p. 38.
[4] Ibid.
[5] Al-Najāshi.
[6] Al-Tūsi, al-Ghayba.
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175. 'Abd Allah Bin Abān
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [1] He narrated on the authority of Imām al-Ridā, peace be on him, and 'Ali b. Ismā'il al-Daghshani reported on his authority. [2]
176. 'Abd Allah Bin Ibrāhim al-Ansāri
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3]
177. 'Abd Allah Bin Ayyūb al-Juzayni
His Kunya is Abū Mohammed. He devoted himself to Imām al-Ridā, peace be on him. He was a meritorious poet and writer. He lamented for Imām al-Ridā and addressed his son Imām al-Jawād, saying:
O Son of the testamentary trustee, the testamentary trustee of the noblest Messenger,
I mean the Prophet, the truthful one and the trusted one!
None will be ahead of me through your intercession tomorrow, for none is ahead of me through my (showing) love for you.
O Father of the eight Imāms who went westward and father of the three Imāms who went eastward!
You are the east and west. The Book has come to confirm that. [4]
178. 'Abd Allah Bin Jundub
He was an ascetic, worshipful, religious scholar. Shaykh al-Tūsi sometimes numbered him as one of the companions of Imām al-Sādiq, peace be on him, sometimes numbered him as one of the companions of Imām al-Kāzim, peace be on him, and sometimes numbered him as
[1] Al-Tūsi, Rijāl.
[2] Mu'jam Rijāl al-Hadith, vol. 10, p. 81.
[3] Al-Tūsi, Rijāl.
[4] Mu'jam Rijāl al-Hadith. Hayāt al-Imām Mohammed al-Jawād (the Life of Imām Mohammed al-Jawād, peace be on him. )
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one of the companions of Imām al-Ridā, peace be on him. Jundub was one of the agents of Imām al-Kāzim and Imām al-Ridā, peace be on them. He asked Imām al-Kāzim: "Are you satisfied with me? " "Yes, by Allah," replied the Imām, "and Allah's Apostle is also satisfied with you. "
Yūnus b. 'Abd al-Rahmān narrated: "I saw 'Abd Allah b. Jundub when he finished (the rites of) 'Arafāt. He was one of the religious jurists (mujjtahidin). " Yunus said: [ So I said to him: ] "Allah has seen your diligence from today. " "By Allah with Whom there is no associate," said 'Abd Allah, "I stood in this place of mine and left (it) , but Allah did not hear me supplicate for myself with one word, for I heard Abū al-Hasan (al-Ridā) , peace be on him, say: 'He who supplicates for his brother in his absence is called out from firmament: 'You will have one hundred thousand (good deeds) for each (word). ' So I hated leaving a guaranteed hundred thousand (good deeds) for (a word). I do not know whether (Allah) accepts it or not. "
Al-Hasan b. 'Ali b. Yaqqtin, who had a bad opinion of Yūnus, reported: [It was said to Abū al-Hasan (al-Ridā) , peace be on him, and I (i. e. al-Hasan b. 'Ali b. Yaqqtin) could hear, that Yūnus, the retainer of the family of Yaqqtin, claims that your follower and the one who has clung to obeying you, 'Abd Allah b. Jundub, worships Allah (very shakily) on seventy edges, and says that he is a doubter. So he (al-Ridā) said: ] "What is between him and 'Abd Allah b. Jundub? Surely 'Abd Allah b. Jundub is one of the humble. [1]"
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179. 'Abd Allah Bin al-Hārith
He was one of those who narrated the text on the authority of al-Kāzim, peace be on him, for the Imāmate of his son Imām al-Ridā, peace be on him. [2]
180. 'Abd Allah Bin al-Salt al-Qummi
His kunya is Abū Tālib. He was the retainer of the Banū Tamim.
[1] Al-Kashi.
[2] Mu'jam Rijāl al-Hadith. Quoted from al-Irshād by Shaykh al-Mufid.
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He is trustworthy and his traditions are reliable. He narrated on the authority of Imām al-Ridā, peace be on him. It is well known that Kitāb al-Tafsir (the Book of Interpretation) belongs to him. [1] Al-Barqi numbered him as one of the companions of Imām al-Ridā and Imām al-Jawād, peace be on them. [2]
He wrote Imām al-Jawād in order to permit him to lament his father, and he, peace be on him, wrote him: "Lament me and my father. [3]" He wrote poetry lines to Imām al-Jawād, peace be on him, and mentioned in them his father Imām al-Ridā. He asked him (al-Jawād) to permit him to compose poetry concerning him, but he cut the poetry and withheld it and wrote at the top of the page: "You have done well! May Allah reward you well! [4]"
181. 'Abd Allah Bin Tāwus
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and added that he lived for a hundred years. [5]
182. 'Abd Allah Bin 'Ali
b. al-Husayn b. Zayd b. 'Ali b. al-Husayn, peace be on him. He narrated on the authority of Imām al-Ridā, peace be on him. He has a book. [6]
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183. 'Abd Allah Bin al-Mubārak
al-Nahāwandi. He was one of the companions of Imām al-Ridā, peace be on him. [7]
[1] Al-Najāshi.
[2] Al-Barqi.
[3] Al-Kashi.
[4] Ibid.
[5] Al-Tūsi, Rijāl.
[6] Al-Najāshi.
[7] Mu'jam Rijāl al-Hadith, vol. 10, p. 35.
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184. 'Abd Allah Bin Mohammed
al-Asadi, al-Hajjāl. He was the retainer of the Banū (children) of Taym. He is trustworthy. Shaykh al-Tūsi numbered him as one of the companions of Imām al- Ridā, peace be on him. [1] And so did al-Barqi. [2] Al-Najāshi said: "He is trustworthy. It has been established that he has books. A group of our companions have narrated the books. "
185. 'Abd Allah Bin Mohammed
b. Husayn al-Hudayni al-Ahwāzi. He narrated on the authority of Imām al-Ridā, peace be on him. He is trustworthy. He has a book. A number of our companions has narrated the book. As for the title of the book, it is Questions by Imām al-Ridā, peace be on him. [3]
186. 'Abd Allah Bin Mohammed
b. 'Ali b. al-'Abbās al-Tamimi al-Rāzi. He has a book on Imām al-Ridā, peace be on him. [4]
187. 'Abd Allah Bin al-Mughira
He was the retainer of Ibn Nawfal b. al-Hārith b. 'Abd al-Muttalib. He was a Kūfan silk dealer. Under this title, Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [5] Al-Kashi narrated, saying: "He reported the handwriting of Abū 'Abd Allah al-Shādhāni. " Al-'Ubaydi said: [ Mohammed b. 'Īsā related to me on the authority of al-Hasan b. 'Ali b. Faddāl, who said: 'Abd Allah b. al-Mughira said: ] "I was a Wāqifite and performed the hajj in that state. When I arrived in Mecca, something came to my mind, so I clung to the Moltazam and said: 'O Allah, you have known my request and want, hence guide me to the best religion. ' Then I though that I would go to al-Ridā, peace be on him. I went to Medina, stopped
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[1] Al-Tūsi, Rijāl.
[2] Al-Barqi, Rijāl.
[3] Al-Najāshi.
[4] Mu'jam Rijāl al-Hadith.
[5] Al-Tūsi, Rijāl.
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at his door, and said to the retainer: 'Say to your master that an Iraqi is at your door. ' I heard him call (me) out: 'Come in, 'Abd Allah b. al-Mughira. ' I went in to him. When he looked at me, he said: 'Allah has accepted your supplication and guided you to His religion. ' As a result I said: 'I witness that you are the proof of Allah and entrusted by Him over His creatures. [1] '"
Sahl b. Ziyād al-Ādami narrated, saying: "When 'Abd Allah b. al-Mughira wrote his book, he promised his companions to read it before them in one of the corners of the mosque of Kūfa. He had an opposing brother. When they attended to listen to (his reading) the book, his brother came and sat down. 'Abd Allah said to them: 'Depart today! ' His brother said to him: 'Where will they depart? I have come to what they have come. ' When they returned, he ('Abd Allah's brother) said: 'I dreamt that the angels were coming down from the sky. I asked them: Why are you coming down from the sky? 'We are coming down in order to listen to the book which 'Abd Allah b. al-Mughira compiled,' replied the angels. I have also come for this (purpose) and turned to Allah in repentance. ' 'Abd Allah was pleased at that. [2]"
188. 'Abd al-Wahhāb
He is better known as Abū Kuthayr al-Nahāwandi. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3]
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189. 'Ubayd al-Nasri
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [4]
[1] Al-Kashi.
[2] Mu'jam Rijāl al-Hadith, vol. 10, p. 354.
[3] Al-Tūsi, Rijāl.
[4] Ibid.
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190. 'Ubayd Allah
b. Abū 'Abd Allah. He narrated on the authority of Imām al-Ridā, peace be on him, and al-Sayyāri reported on his authority. [1]
191. 'Ubayd Allah Bin Ishāq al-Madā'ini
He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him, and 'Amrū b. 'Uthmān reported on his authority. [2]
192. 'Ubayd Allah Bin 'Abd Allah al-Dahqān
He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him, and 'Ali b. al-Rayyān reported on his authority. [3]
193. 'Ubayd Allah Bin 'Ali
b. 'Ubayd Allah. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [4]
194. 'Uthmān Bin Rashid
He was one of the companions of Imām al-Ridā, peace be on him. He narrated on the authority of Ma'rūf b. Kharbūdh, and 'Ali b. Haddid reported on his authority. [5]
195. 'Uthmān Bin 'Īsā al-'Āmiri, al-Kilābi
His kunya is Abū 'Amrū. He was the shaykh and leading figure of the Wāqifites. He was one of the agents who were singled out for the properties of Imām Mūsā b. Ja'far, peace be on him. Nasr b. al-Sabāh reported: "He (Imām al-Ridā) , peace be on him, had money at his ('Uthmān b. 'Īsā's) hand. He ('Uthmān b. 'Īsa) prevented him (al-Ridā from his money). As a result al-Ridā was displeased with him. "
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[1] Ibid.
[2] Mu'jam Rijāl al-Hadith, vol. 11, p. 72.
[3] Ibid. , p. 82.
[4] Al-Tūsi, Rijāl.
[5] Mu'jam Rijāl al-Hadith, vol. 11, p. 116.
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He (Nasr b. al-Sabāh) added: " He ('Uthmān b. 'Īsa) turned to Allah in repentance and sent the money to al-Ridā. He narrated on the authority of Ibn Hamza. He dreamt that he would die at al-Hā'ir al-Husayni, so he abandoned his house in Kūfa and stayed at al-Hā'ir al-Husayni until he died and was buried there. " He wrote books of which is Kitāb al-Miyāh (the Book of Water).
Ibn Shahr Āshūb numbered him as one of the trustworthy (companions) of Imām al-Kāzim, peace be on him. Imām al-Khū'i said: "Without doubt, 'Uthmān b. 'Īsa deviated from the True Religion, opposed Imām al-Ridā, peace be on him, did not recognize his Imāmate, regarded as lawful the properties of the Imām, peace be on him, and did not pay them to him. As for his repentance and his returning the properties, it has not been established, for it is the narration of Nasr b. al- Sabāh, who is nothing. [1]"
196. 'Atiya Bin Rustam
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and added that he was unknown. [2]
197. 'Aqaba Bin Rustam
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3]
198. 'Ali Bin Abū Thawr
He was from Kūfa. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [4]
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199. 'Ali Bin Ahmed
b. Ashyam. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [5]
[1] Ibid. , p. 126.
[2] Al-Tūsi, Rijāl.
[3] Ibid.
[4] Ibid.
[5] Ibid.
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200. 'Ali Bin Idris
He was the companions of Imām al-Ridā, peace be on him. Al-Sadūq has mentioned him in (his book) al-Mashyakha. He narrated on the authority of Imām al- Ridā, peace be on him, and Mohammed b. Sahl reported on his authority. [1]
201. 'Ali Bin Asbāt al-Maqari
b. Sālim, the seller of al-Zati. [2] His kunya is Abū al-Hasan. He is a trustworthy Kūfan. He was an Aftahi. He exchanged letters with 'Ali b. Mahzyār concerning that (belief). As a result 'Ali (b. Asbāt) withdrew from his viewpoint and believed in the Imāmate of Imām al-Jawād, peace be on him. He was the most trustworthy of the people and most truthful of them in tradition. Kitāb al-Dalā'il (the Book of Proofs) belongs to him. [3]
202. 'Ali Bin Ja'far
b. Mohammed b. 'Ali b. al-Husayn, peace be on them. His kunya is Abū al-Hasan. He had a great position and reliable faith. He was one of those who narrated the text for the Imāmate of Imām al-Kāzim, peace be on him, and was one of his trustworthy companions. The narrators have reported some signs of his faith and clinging to religion. The following are some of them:
A. 'Ali b. Ja'far related to us and said: [A man whom I regarded as a Wāqifite asked me: ]
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"What about your brother Abū al-Hasan (i. e. Imām Mūsā al-Kāzim, peace be on him)? "
"He died," I replied.
"How did you know that? " he asked.
"His properties have been divided; his wives have been married, and the spokesman after him has spoken (i. e. the Imām after him has undertaken the office of the Imāmate) , I answered.
[1] Mu'jam Rijāl al-Hadith, vol. 11, p. 276.
[2] Al-Zati: A kind of the black and the Indians
[3] Al-Najāshi.
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"Who is the spokesman after him? " he asked.
"His son Abū Ja'far," I replied.
"You are an old man, have a great position, and your father is Ja'far b. Mohammed, so why do you say this statement concerning this young man (Imām al-Ridā)? " he said.
"I see you nothing except Satan," I said to him, "then I seized my beard and raised it toward the heaven and said: 'What is my strength if Allah has seen him more appropriate for this (i. e. the Imāmate) and has not seen this white hair more entitled to it? "
The Imāmate is in the hand of Allah, the Most Exalted. It is He who chooses for it one of His righteous servants. As for the priority in age and other than it, it is not important.
B. Abū 'Abd Allah b. al-Husayn b. Imām Mūsā, peace be on him, reported, saying: [I was with Imām Abū Ja'far (al-Jawād) , peace be on him, in Medina. There was with him 'Ali b. Ja'far and A Medinan Bedouin. The Bedouin asked me: ]
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"Who is that young man, pointing to Imām al-Jawād? "
"He is the testamentary trustee of Allah's Apostle, may Allah bless him and his family," I replied.
The Bedouin admired that and said: "Glory belongs to Allah! Allah's Messenger died two hundred years ago, in the year so-and-so. This is a young man. How will he be the testamentary trustee of Allah's Apostle, may Allah bless him and his family? "
('Abd Allah b. ) al-Husayn explained the matter to him, saying: "This is the testamentary trustee of 'Ali b. Mūsā; 'Ali is the testamentary trustee of Mūsā b. Ja'far; Mūsā is the testamentary trustee of Ja'far b. Mohammed; Ja'far is the testamentary trustee of Mohammed b. 'Ali; Mohammed is the testamentary trustee of 'Ali b. al-Husayn; 'Ali is the testamentary trustee of al-Husayn; al-Husayn is the testamentary trustee of al-Hasan; al-Hasan is the testamentary trustee of the Commander of the faithful 'Ali b. Abū Tālib; and 'Ali b. Abū Tālib is the testamentary trustee of Allah's Messenger, may Allah bless him and his family. "
Accordingly, the Bedouin understood that Imām al-Jawād, peace be on him, was the testamentary trustee of the Prophet, may Allah bless him and his family.
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The Imām had sent for a doctor in order to bleed him, so 'Ali b. Ja'far stood up and said to him: "Master, let the doctor start with me, that the sharp iron may cut me before you! "
('Abd Allah b. ) al-Husayn addressed the Bedouin, saying: "This is the uncle of his father. "
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When the doctor had finished the operation, the Imām intended to go out, but 'Ali b. Ja'far hurried to prepare his sandals, that he may wear them. "
This is evidence for 'Ali b. Ja'far's deep faith in the Imām, his knowledge of him and of his position with Allah, the Exalted.
C. Mohammed b. al-Hasan b. 'Ammār reported, saying: "I stayed with 'Ali b. Ja'far in Medina for two years. I wrote on his authority what he had heard from his brother (i. e. Abū al-Hasan, peace be on him). (One day) while I was sitting with him, Abū Ja'far Mohammed b. 'Ali al-Ridā, peace be on him, entered the mosque of the Prophet, may Allah bless him and his family. 'Ali b. Ja'far hurried bare-footed and without a cloak to kiss his hand and to magnify him, so the Imām said to him: "Uncle, sit down, may Allah have mercy on you. "
'Ali answered him politely and humbly: "Master, how shall I sit while you are standing?
When 'Ali b. Ja'far returned to his session, his companions scolded him for his magnifying the Imām, saying: "You are the uncle of his father, so why did you behave in such a manner? "
They did not understand the reality of the Imāmate, and that Allah, the Exalted, gave it to Imām al-Jawād. As result 'Ali answered them and said: "Keep silent! If Allah, the Great and Almighty, has not entitled this white hair (i. e. his beard) (to the Imāmate) and entitled this young man (to it) and placed him where He has
placed him, then how can I deny his outstanding merit? I seek refuge in Allah from what you have said; rather I am his servant. [1]"
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[1] Al-Kashi.
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203. 'Ali Bin Hadid
b. Hakim al-Madā'ini, al-Azdi, al-Sābāti. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [1] Al-Barqi regarded him as one of the companions of Imām al-Ridā and al-Jawād, peace be on them. Al-Kashi reported on the authority of Abū 'Ali b. Rāshid, on the authority of Abū Ja'far, peace be on him, that Abū 'Ali said to the Imām: "May I be your ransom, our companions have differed in opinion, so shall I pray behind the followers of Hishām b. al-Hakam? " "Cling to 'Ali b. Haddid," replied the Imām, peace be on him. "Shall I follow his opinion? " I (i. e. 'Ali b. Haddid) asked him. "Yes," he answered. I met 'Ali b. Haddid and asked him: "Shall I pray behind the followers of Hishām b. al-Hakam? " "No," he replied.
This narration, if correct, is evidence for that the man (i. e. 'Ali b. Haddid) is trustworthy and praiseworthy.
204. 'Ali Bin al-Husayn
b. Rubāt al-Bujayli al-Kūfi. He is trustworthy and reliable. He was one of the companions of Imām al-Ridā, peace be on him. He has a book. [2]
205. 'Ali Bin al-Husayn
b. Yahyā. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3]
206. 'Ali Bin Sa'id al-Madā'ini
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [4]
[1] Al-Tūsi, Rijāl.
[2] Al-Najāshi.
[3] Al-Tūsi, Rijāl.
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[4] Ibid.
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207. 'Ali Bin Swayd al-Sā'i[1]
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and added that he was trustworthy. [2] Al-Kashi narrated that 'Ali b. Swayd wrote a letter to Imām al-Kāzim when he was in prison, and that he asked him about his state and the answers to some questions. The Imām answered him in a letter in which he mentioned: "In the Name of Allah, the Most Gracious, the Most Merciful. Praise belongs to Allah, the Exalted and Almighty, Who through whose mightiness and light makes the hearts of the believers see, through whose mightiness and light the ignorant show enmity toward Him, and through whose mightiness nearness to Him is sought with different deeds and various religions, hence (men) are: right and wrong, errant and rightly-guided, hearing and deaf, seeing and blind, and perplexed. So praise belongs to Allah who made known and described His religion through Mohammed, may Allah bless him and his family. Now then, you are the man whom Allah has endowed with special position with the family of Mohammed, may Allah bless him and his family, showing affection toward you when He inspired you with your reason, made you perceive the affairs of your religion through their outstanding qualities, made you refer to them regarding your affairs, and made you content with what they said. "
In another part of this letter, the Imām has mentioned: "Summon to the path of your Lord through us him whose response you expect. You do not encompass what we do. Show friendship toward Mohammed's Household. If something reaches you from us and is attributed to us, do not say: 'This is false', even though you know something other than it, for you do not know why we have said it and in which point we have described it. Belive in what I have told you and do not reveal what I have asked you to conceal. I want to tell you that the most obligatory right of your brother against you is that you should not hide from him what benefits him in this world and the next. [3]"
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[1] Al-Sā'i is ascribed to a village called al-Sāya near Medina.
[2] Al-Tūsi, Rijāl.
[3] Al-Kashi.
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This letter contains important points and is evidence for the exalted position of 'Ali (b. Swayd) and his great rank with the Imām, peace be on him.
208. 'Ali Bin Sayf
b. 'Umayra al-Nakha'i al-Kūfi. He was a retainer and was trustworthy. He narrated on the authority of Imām al-Ridā, peace be on him. He has a big book. [1]
209. 'Ali Bin Sā'id al-Barbari
He narrated on the authority of Imām al-Ridā, peace be on him, and his son al-Hasan reported on his authority. [2]
210. 'Ali Bin 'Abd Allah
b. 'Umrān. He narrated on the authority of Imām al-Ridā, peace be on him, and Sa'd b. al-Sindi reported on his authority. [3]
211. 'Ali Bin 'Ubayd Allah
b. al-Husayn b. 'Ali b. al-Husayn, peace be on him. His kunya Abū al-Hasan. He was the most ascetic of the family of Abū Tālib and the most worshipful of them in his time. He devoted himself to Imām Mūsā (al-Kāzim) and Imām al-Ridā, peace be on him. He mixed with the Imāmi (Shi'ites). When Mohammed b. Ibrāhim b. Tabātabā wanted Abū al-Sarāyā to pledge allegiance to him after him, he refused that and entrusted the matter to Mohammed b. Mohammed b. Yazid. He has a book on the hajj. He narrated the whole book on the authority of Imām Mūsā b. Ja'far, peace be on him.
Al-Kashi narrated, saying: [In the book of Mohammed b. al-Husayn b. Bandār, in his own handwriting, I have read: ] "Mohammed b. Yahyā al-'Attār related to me. He said: Ahmed b. Mohammed b. 'Īsā reported to me on the authority of 'Ali b. al-Hakam, on the
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[1] Al-Najāshi.
[2] Mu'jam Rijāl al-Hadith, vol. 12, p. 66.
[3] Ibid. , p. 87.
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authority of Sulaymān b. Ja'far, who said: 'Ali b. 'Ubayd Allah b. al-Husayn b. 'Ali b. al-Husayn b. 'Ali b. Abū Tālib, peace be on him, said to me: 'I (i. e. 'Ali Bin 'Ubayd Allah) would like to go in to Abū al-Hasan al-Ridā in order to greet him. ' I (i. e. Sulaymān b. Ja'far) asked him: 'What has prevented you from that? ' 'Because I magnify and respect him and fear for him. '"
He (Sulaymān b. Ja'far) said: "Abū al-Hasan (al-Ridā) , peace be on him, became slightly sick, and the people visited him. I met 'Ali b. 'Ubayd Allah and said to him: 'What you want has come to you; Abū al-Hasan, peace be on him, has fallen slightly ill, and the people visited him. If you want to visit him, then come today. '"
He (Sulaymān b. Ja'far) said: " He came to Abū al-Hasan (al-Ridā) , peace be on him, in order to visit him. Abū al-Hasan received him with honor and magnification, so 'Ali b. 'Ubayd Allah was very pleased with that. Then 'Ali b. 'Ubayd Allah became ill, hence Abū al-Hasan (al-Ridā) , peace be on him, visited him. I was with him. He sat until those who were in the house went out. When we went out, a female slave of mine told me that Umm Salām, 'Ali b. 'Ubayd Allah's wife, was behind the curtain and looking at him (al-Ridā). When Abū al-Hasan, peace be on him, went out, she went out, stooped to the place in which he sat, kissed it and rubbed (her face) with it. "
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Sulaymān (b. Ja'far) said: "Then I went in to 'Ali b. 'Ubayd Allah and he told about what Umm Salama had done. I told Abū al-Hasan (al-Ridā) , peace be on him, (about that) , and he said: 'Sulaymān, 'Ali b. 'Ubayd Allah, his wife, and his children are of the people of the Garden. Sulaymān, the children of 'Ali and Fātima are not like the rest of the people because Allah has singled them out for this matter (i. e. the Imāmate). [1]'"
212. 'Ali Bin 'Uthmān
b. Razin. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. []
[1] Al-Kashi.
[2] Al-Tūsi, Rijāl.
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213. 'Ali Bin 'Ali Bin Razin al-Khazā'i
He was Di'bil's brother. He has a big book on Imām al-Ridā, peace be on him. Ismā'il narrated on the authority of his father 'Ali, saying: [My father related to me in the year 272 A. H. , saying: ] "Abū al-Hasan al-Ridā, peace be on him, reported to us at Tūs in the year 198 A. H. We headed for him via Basrah. When we entered Basrah, we found wherein 'Abd al-Rahmān b. al-Mahdi ill, hence we stayed for some days. Then 'Abd al-Rahmān died, and we attended his funeral and prayed over him. My brother Di'bil and I went in to al-Ridā, peace be on him, and stayed with him to the end of the year 200 A. H. Then we went out to Qum. That was after al-Ridā had given my brother Di'bil a green, silk shirt, a ring whose stone was agate, and Radawi dirhams. Then he said to him: 'Di'bil, pass through Qum, for you will make use of it. ' And he said to him: 'Keep this shirt, for I wore it and prayed one thousand ruk'as in one thousand nights and completed reading the Qur'ān one thousand times. '"
Ismā'il said: "My father was born in the year 172 A. H. He died in the year 283 A. H. So his age was then 111 years. My uncle Di'bil was born in the year 148 A. H.
That was during the caliphate of al-Mansūr. He saw Imām Mūsā (al-Kāzim) , peace be on him, and met Imām al-Ridā, peace be on him. He died in the year 245 A. H. during the days of al-Mutawakkil. [1]"
214. 'Ali Bin al-Fadl al-Wāsiti
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. Al-Barqi numbered him as one of the companions of Imām al- Kāzim, peace be on him. Al-Sadūq described him as one of the companions of Imām al-Ridā, peace be on him. [2]
215. 'Ali Bin Mahdi
b. Sadaqa al-Raqqi. His kunya is Abū al-Hasan. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on
[1] Al-Kashi.
[2] Mu'jam Rijāl al-Hadith, vol. 12, p. 125.
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him. [1] He narrated on his authority. Al-Najāshi said: "He has a book on al-Ridā, peace be on him. [2]"
216. 'Ali Bin Mahzyār al-Ahwāzi
His kunya was Abū al-Hasan. He was originally from Dawraq. He was one of the leading scholars and among the great jurists. He narrated on the authority of Imām al-Ridā, peace be on him, and Imām Abū Ja'far al-Jawād, peace be on him. He devoted himself to him (Abū Ja'far al-Jawād) and was his agent. He also devoted himself to Imām al-Hādi, peace be on him, and was his agent. He was among the pious, worshipful people. The narrators said: "When the sun rose, he prostrated himself in prayer and did not raise his head until he prayed for a thousand of his brothers. There was a callus in his forehead like that of the camel. "
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Imām al-Jawād's Letter to him
Imām Abū Ja'far al-Jawād sent him several letters in which he praised, admired, and respected him. The following are some of them:
A. Imām al-Jawād sent him this letter: "In the name of Allah, the Most Gracious, the Most Merciful. 'Ali, may Allah reward you well, make you live in the Garden, protect you from disgrace in this world and the next, and muster you with us! 'Ali, I tried and tested you in advice, obedience, service, respect, and carrying out your religious duties. I hope that I am truthful (when I say that) I have seen none like you. May Allah reward you the gardens of Paradise! It is not hidden from me that you worked and served during cold and heat, day and night. I ask Allah to endow you with mercy with which you are pleased when he will muster the creatures on the Resurrection Day! Verily, He hears supplication! [3]"
In this letter the Imām lauded and praised the position of this righteous scholar, who was at the top of reverential fear,
[1] Al-Tūsi, Rijāl.
[2] Al-Najāshi.
[3] Al-Ghayba.
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righteousness, and showing friendship toward the Imāms of guidance, peace be on them.
B. This is one of the letters which the Imām sent to him: "In the name of Allah, the Most Gracious, the Most Merciful. I ask Allah to protect you from before you and behind you and in all your states! Be delighted, for I hope that Allah will drive away (evil) from you! I ask Allah to place good in your departure which you will carry out on Sunday! Delay that to Monday, Allah willing! May Allah accompany you throughout your travel, replace you among your family, pay your trust on your behalf, and save you by His power! [1]"
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C. Imām al-Jawād, peace be on him, also sent him this letter: "In the name of Allah, the Most Gracious, the Most Merciful. I have received your letter and understood what you have mentioned in it. Your letter have pleased me, may Allah please you! I hope that (Allah) the All-sufficient, the Repeller, will spare you the trickery of every schemer, Allah, the Exalted, willing! [2]"
These are some of the letters which Imām al-Jawād, peace be on him, sent to him. The letters indicate 'Ali b. Mahzyār's exalted position and great importance with the Imām, peace be on him.
His Works
'Ali b. Mahzyār wrote a group of books most of which was on Islamic Jurisprudence. The following are some of them:
1. Kitāb al- Wudū' (the Book of Ablution).
2. Kitāb al-Salāt (the Book of Prayer).
3. Kitāb al-Zakāt (the Book of Alms).
4. Kitāb al-Sawm (the Book of Fasting).
5. Kitāb al-Hajj (the Book of Pilgrimage).
6. Kitāb al-Talāq (the Book of Divorce).
7. Kitāb al-Hudūd (the Book of Islamic Punishments).
8. Kitāb al-Diyāt (the Book of Blood Money).
9. Kitāb al-Tafsir (the Book of Interpretation of the
Qur'ān).
[1] Al-Kashi.
[2] Ibid.
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10. Kitāb al-Fadā'il (the Book of Great Merits).
11. Kitāb al-'Itiq wa al-Taddbir (the Book of
Manumission and Direction).
12. Kitāb al-Tijārāt wa al-Ījārāt (the Book of Trades and
Wages).
13. Kitāb al-Makāsib (the Book of Earnings).
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14. Kitāb al-Mathālib (the Book of Defects).
15. Kitāb al-Du'ā' (the Book of Supplication).
16. Kitāb al-Tajjmil wa al-Murū'a (the Book of
Beautifying and Manhood).
17. Kitāb al-Mazār (the Book of Visitations).
18. Kitāb al-Radd 'lā al-Ghulāt (the Book of the Answers
to the Extremists).
19. Kitāb al-Wasāyā (the Book of Wills).
20. Kitāb al-Mawārith (the Book of Inheritances).
21. Kitāb al-Khums (the Book of One-Fifth).
22. Kitāb al-Shahādāt (the Book of Testimonies).
23. Kitāb Fadā'il al-Mu'minin wa Birahum (the Book
of Excellences and Kindness of Believers).
24. Kitāb al-Malāhim (the Book of Bloody Fights).
25. Kitāb al-Taqiyā (the Book of Precautionary
Dissimulation).
26. Kitāb al-Sayd wa al-Dhabā'ih (the Book of Hunting
and Slaughtering).
27. Kitāb al-Zuhd (the Book of Asceticism).
28. Kitāb al-Ashriba (the Book of Beverages).
29. Kitāb al-Nudhūr wa al-Aymān wa al-Kuffārāt (the
Book of Vows, Oaths, and Expiatory Gifts).
30. Kitāb al-Hurūf (the Book of the Letters).
31. Kitāb al-Qā'im (the Book of al-Qā'im).
32. Kitāb al-Bishārāt (the Book of Good News).
33. Kitāb al-Anbiyā' (the Book of the Prophets).
34. Kitāb al-Nawādir (the Book of Miscellaneous
Traditions). [1]
[1] Al-Najāshi.
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217. 'Ali Bin Yahyā
His kunya is Abū al-Husayn. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [1]
218. 'Ali Bin Yunus Bin Behman
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [2]
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219. 'Ammār Bin Yazid
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3] Al-Hasan and al-Husayn, the two sons of Sa'id, narrated on his authority. [4]
220. 'Amr Bin Zuhayr al-Jazzri
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [5]
221. 'Amr Bin Furāt al-Kātib, al-Baghdādi
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and added that he was active. [6] It has been mentioned in some books that he was the doorkeeper of the Imām.
222. 'Amr Bin Sa'id al-Madā'ini
He is trustworthy. He narrated on the authority of Imām al-Ridā, peace be on him. He has a book. A group (of traditionalists) narrated the book. [7]
[1] Al-Tūsi, Rijāl.
[2] Ibid.
[3] Ibid.
[4] Ibid.
[5] Ibid.
[6] Ibid.
[7] Al-Najāshi.
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223. 'Īsā Bin 'Uthmān
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and added that he was unknown. [1]
224. 'Īsā Bin 'Īsā` al-Kalāmi
He was the retainer of the Banū (children) of 'Āmir. He was from Kūfa and was a Wāqifi. Shaykh al-Tūsi numbered him as one of the companions of Imām al- Ridā, peace be on him. [2]
225. 'Ubays Bin 'Uthmān
Shaykh al-Tūsi numbered him as one of the companions of the Imām (al-Ridā) , peace be on him, and added that he was unknown. [3]
226. Fudālah Bin Ayyūb
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and added that he was an Azdi Arab. [4] Al-Najāshi said: "He narrated on the authority of Imām Mūsā b. Ja'far, peace be on him, and was trustworthy in his tradition and righteous in his religion. He has Kitāb al-Salāt (the Book of Prayer). [5]"
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227. Al-Fadl Bin Sinān al-Nisābūri
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and added that he was the representative of the Imām. [6]
228. Al-Fadl Bin Sahl
Dhū al-Riyāsatayn. [7] Shaykh al-Tūsi numbered him as one of the
[1] Al-Tūsi, Rijāl.
[2] Ibid.
[3] Ibid.
[4] Ibid.
[5] Al-Najāshi.
[6] Al-Tūsi, Rijāl.
[7] Al-Fadl b. Sahl, nicknamed "the man with two offices" because he was in charge of the military and civil administration under the Caliph al-Ma'mūn.
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companions of Imām al-Ridā, peace be on him. [1] He was the mortal enemy of Imām al-Ridā, peace be on him. He and his brother urged al-Ma'mūn to kill the Imām, peace be on him. [2] Concerning al-Fadl and his brother al-Hasan the poet has said:
When my wife saw me tying my mount after untying (it) ,
she said: Do the mounts depart after al-Fadl? So I said:
Yes, to al-Hasan b. Sahl.
229. Al-Qāsim Bin Asbāt
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and added that he was unknown. [3]
230. Al-Qāsim Bin Fudayl
He narrated on the authority of Imām al-Ridā, peace be on him, and Ibn Abū 'Umayr reported on his authority. [4]
231. Al-Qāsim Bin Yahyā
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [5] He has a book on the manners of Imām ('Ali) the Commander of the faithful, peace be on him.
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232. Muhsin Bin Ahmed al-Qaysi
He was one of the retainers of Qays Ghaylān and was among the companions of Imām al-Ridā, peace be on him. He has a book. [6]
233. Mohammed Bin Abū Jarir al-Qummi
He narrated on the authority of Imām al-Ridā, peace be on him, and Ahmed b. 'Ali al-Ju'fi reported on his authority. [7]
[1] Al-Tūsi, Rijāl.
[2] Mu'jam Rijāl al-Hadith, vol. 13, p. 312.
[3] Al-Tūsi, Rijāl.
[4] Mu'jam Rijāl al-Hadith, vol. 14, p. 38.
[5] Al-Tūsi, Rijāl.
[6] Al-Najāshi. Al-Tūsi.
[7] Mu'jam Rijāl al-Hadith, vol. 14, p. 248.
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234. Mohammed Bin Abū 'Abbād
He was famous for listening to singing and drinking wine. He asked Imām al-Ridā, peace be on him, about listening (to singing) , and he, peace be on him, replied: "The people of al-Hijāz has an opinion of it, and it is in the field of the invalid and amusement. Have you not heard Allah, the Exalted, say: and when they pass by what is vain, they pass by nobly. [1]"
235. Mohammed Bin Abū 'Umayr al-Azdi
His kunya was Abū Ahmed. He was one of the retainers of al-Muhallab b. Abū Safra. He was originally from Baghdad and lived in it. He met Imām Abū al- Hasan Mūsā, peace be on him, and heard from him some traditions in some of which the Imām gave him the kunya of Abū Ahmed. He narrated on the authority of Imām al-Ridā, peace be on him. He was of great importance and had an exalted position with the Shi'ites and the Sunnis. Al-Jāhiz has mentioned him in his book al-Bayān wa al-Tabbin, saying: "He was one of the prominent Rafidites (i. e. the Shi'ites). " He was imprisoned during the days of (Hārūn) al-Rashid. It was said that he (was imprisoned because he refused) to undertake the judiciary or to show (the authorities) the places of the Shi'ites and the followers of Imām Mūsā b. Ja'far, peace be on him. [2] Al-Kashi narrated on the authority of al-Fadl b. Shādhān, who said: "I entered Iraq and saw someone admonish his friend, saying: 'You have a family and they are in need of your earning. I think that you will be blind because of your long prostration in prayer. ' When he said this (statement) many times, he said to him: 'Woe unto you! You have said that several times! If someone became blind out of prostration, then Ibn Abū 'Umayr would be blind. What is your view of a man who prostrated after the dawn prayer and did not raise his head until the sun came near to descending (from its midday zenith)? '"
[1] Ibid. , p. 283.
[2] Al-Najāshi.
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Al-Fadl said: "One day my father (shaykh) took me hand and took me to Ibn Abū 'Umayr. We went to him in a room. There were shaykhs around him, and they magnified and honored him, so I (al-Fadl) asked: 'Who is that (man)? ' 'That is Ibn Abū 'Umayr,' replied me father. 'Is he the righteous, worshipful man? ' I asked. 'Yes,' he replied. "
Al-Fadl narrated, saying: "Hārūn (al-Rashid) ordered Ibn Abū 'Umayr to be whipped one hundred and twenty times. It was al-Sindi b. Shāhik who whipped him and imprisoned him, for he was a Shi'ite. Ibn Abū 'Umayr gave (al-Sindi) one hundred and twenty thousand dirhams, and he released him. 'Was he rich? ' I asked. 'Yes,' he answered, 'perhaps he gave him five hundred thousand dirhams. [1]'"
Mohammed b. Abū 'Umayr wrote many books. Ibn Batta mentioned that he compiled ninety-four books of which are the following:
A. Kitāb al-Nawādir (the Book of Miscellaneous
Traditions). It is a big, good book.
B. Kitāb al-Istitā'a wa al-Af'āl wa al-Radd 'alā Ahl al-
Qadar wa al-Jabr (the Book of Capability, Actions, and
Answers to the Fatalists).
C. Kitāb al-Imāma (the Book of the Imāmate).
D. Kitāb al-Bidā' (the Book of Change in an Earlier
Divine Ruling).
E. Kitāb al-Mutt'a (the Book of Fixed-Term Marriage).
F. Musā'ala lil-Imām al-Ridā (the Book of Questions by
Imām al-Ridā). [2]
May Allah have mercy on Mohammed b. Abū 'Umayr, for he was among the leading Shi'ites and defended them.
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236. Mohammed Bin Ahmed
b. Ghaylān. He was from Kūfa and was a retainer. He is trustworthy. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3]
[1] Al-Kashi.
[2] Al-Najāshi.
[3] Al-Tūsi, Rijāl.
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237. Mohammed Bin Ishāq al-Kūfi
b. 'Ammār al-Sayrafi. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [1] Al-Kulayni narrated on the authority of Mohammed b. Ishāq, who said: "I (i. e. Mohammed b. Ishāq) asked Abū al-Hasan, the first: 'Do you not lead me to him from whom I will learn my religion? ' 'This is me son 'Ali, he replied, 'my father took me by the hand and made me enter the grave of Allah's Apostle, may Allah bless him and his family, and said: 'My little son, Allah, the Great and Almighty, fulfills his words. [2] '"
Al-Shaykh al-Mufid regarded Mohammed b. Ishāq as one of the close companions of Imām al-Kāzim, peace be on him, among his trustworthy followers, and among his Shi'ites who had piety, knowledge, and jurisprudence. [3]
238. Mohammed Bin Ishāq
Shaykh al-Tūsi regarded him as one of the companions of Imām al-Ridā, peace be on him. [4] Al-Kashi reported on the authority of Yazid b. Ishāq (Mohammed Bin Ishāq's brother) , the most exalted of the people in this matter, who said: "One time, my brother Mohammed disputed with me, and he was believing. When the speech between him and me took a long time, I said to him: 'If you leader (sāhib) is in such a position about which you talk, then let him pray to Allah for me, that I may return to your creed. '"
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He (Yazid b. Ishāq) said: [Mohammed said to me: ] "So I went in to al-Ridā, peace be on him, and said to him: 'May I be your ransom, I have a brother younger than me and he says: 'By your father's life. ' I often debates with him, so he said to me one day: 'If your leader is in such a position which you have mentioned, then ask him to supplicate
[1] Ibid.
[2] Usūl al-Kāfi, vol. 1, Chapter on Textual Nomination of the Imāms.
[3] Al-Mufid, al-Irshād.
[4] Al-Tūsi, Rijāl.
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to Allah for me, that I may follow your creed. ' I would like you to pray to Allah for him. '"
He (Mohammed b. Ishāq) said: "Abū al-Hasan (al-Ridā) , peace be on him, turned toward the qibla and mentioned what Allah willed him to mention, and then he said: 'Take his hearing, his seeing, and the whole his heart until You return him to the True Religion. ' He said that while he was raising his right hand. "
He (Yazid b. Ishāq) said: "When he (Mohammed) returned, he told me about what had happened. By Allah, shortly after that, I believed in the True Religion. [1]"
239. Mohammed Bin Aslam
al-Tabari, al-Jabali. He was originally from Kūfa. He traded with Tabristān. It is said: "He was an extremist with corrupt traditions. " He narrated on the authority of Imām al-Ridā, peace be on him. [2]
[1] Al-Kashi.
[2] Al-Najāshi.
Next Contents Back
Footnote
HIS COMPANIONS AND NARRATORS OF HIS TRADITIONS4
HIS COMPANIONS AND NARRATORS OF HIS TRADITIONS4
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240. Mohammed Bin Aslam al-Tūsi
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3] He was one of those who narrated the tradition better known as al-Silsila al-Dhahabiya (the Golden Chain).
241. Mohammed Bin Ismā'il Bin Buzaygh'
He was the retainer of Abū Ja'far al-Mansūr and was among the righteous, trustworthy Shi'ites. [4] Imām al-Ridā, peace be on him, said to him: "Surely, Allah is at the doors of the unjust. Allah enlightens proof for (some people) and makes them powerful in the country in order that He may, through them, repel (evil) from His friends and set right the affairs of the Muslims. The believer seeks refuge in them from tribulation, to them flee the possessors of needs from among our
[3] Al-Tūsi, Rijāl.
[4] Al-Najāshi.
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Shi'ites, and through them Allah drives away fear from the believer in the land of the oppressive. They are entrusted by Allah over His earth. It is they in whose desire there will be light on the Day of Resurrection, and their light shines towards the inhabitants of the heavens just as pearls shine towards the people of the earth. It is they through whose light the Day of Resurrection will be shinning. By Allah, they have been created for the Garden, and the Garden has been created for them. I congratulate them (on that). If any of you wishes, he will attain all of this. "
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Mohammed asked him, saying: "Through what, may Allah make me your ransom? "
He, peace be on him, replied: "He is with them, namely with the oppressive government. Therefore, he pleases us through pleasing the believers from among our Shi'ites, so be one of them, Mohammed. [1]"
Al-Husayn b. Khālid al-Sayrafi reported, saying: "We were with Imām al-Ridā, peace be on him, and we were a group (of men). Mohammed b. Ismā'il b. Buzaygh was mentioned, and the Imām, peace be on him, said to his companions: 'I would like that there is the like of him among you. [2] '"
He (i. e. Mohammed b. Ismā'il) compiled a group of books of which are the following:
A. Kitāb Thawāb al-Hajj (the Book of Reward of Pilgrimage).
B. Kitāb al-Hajj (the Book of Pilgrimage). [3]
He asked Imām al-Jawād, peace be on him, to order one of his shirts to be brought to him, that he might use it as a shroud for him. The Imām sent him a shirt. Then Mohammed asked the Imām: "What shall I do with the shirt? " "Remove its buttons," replied the Imām. [4]"
242. Mohammed Bin Orma al-Qummi
His Kunya was Abū Ja'far. The Qummis accused him of
[1] Mu'jam Rijāl al-Hadith, vol. 10, p. 107.
[2] Ibid.
[3] Al-Najāshi.
[4] Mu'jam Rijāl al-Hadith.
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extremism and sent someone to kill him. When they saw that he prayed, they refrained from (killing) him. Ibn al-Ghadā'iri said: "His tradition is pure; there is no corruption in it. I did not find any of the things ascribed to him make soul confuse except some pages on explaining the essence (bātin) , which does not befit his traditions. I think that these (pages) were fabricated against him, and I have seen a letter written to al-Qumays by Abū al-Hasan b. Mohammed, peace be on him, regarding his being innocent of defamation. [1]"
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Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [2] He (Mohammed b. Orma) wrote a large group of books, and his books are correct, except a book attributed to him on explaining the essence (bātin) , for it is confused. [3]
243. Mohammed Bin Bahr
He was the brother of Mughlis. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [4]
244. Mohammed Bin Judhā'a al-Fārisi
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [5]
245. Mohammed Bin Ja'far al-'Anbi
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [6]
246. Mohammed Bin Ja'far al-Muqnā'i
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [7]
[1] Ibid. , vol. 15, p. 130.
[2] Al-Tūsi, Rijāl.
[3] Al-Najāshi.
[4] Al-Tūsi, Rijāl.
[5] Ibid.
[6] Ibid.
[7] Ibid.
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247. Mohammed Bin Jumhūr
Al-Najāshi said: " The traditions of Mohammed b. Jumhūr al-Qummi are weak and his creed is corrupt. Something was said concerning him and none knew how big they were except Allah. He reported on the authority of Imām al-Ridā, peace be on him. He has books of which are: Kitāb al-Malāhim al-Kabir (the Big Book of Bloody Fights) , Kitāb Nawādir al-Hajj (the Book of Miscellaneous Traditions on Pilgrimage) , Kitāb Adab al-'Ilm (the Book of Rules of Science). [1]"
Ibn al-Ghadā'iri said: "He (Mohammed b. Jumhūr) is an extremist, and his traditions are corrupt. He did not write his traditions. I have seen some of his poetry in which he has made lawful what Allah, the Great and Almighty, had made unlawful. [2]"
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248. Mohammed Bin al-Husayn
b. Ziyād al-Maythami al-Asadi. He was their (the Imāms') retainer. His kunya is Abū Ja'far. He is a trustworthy, prominent person. He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him. He has a book. [3]
249. Mohammed Bin al-Husayn
b. Yazid. He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him, and 'Ali b. Asbāt reported on his authority. [4]
250. Mohammed Bin Hamza.
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [5]
[1] Al-Najāshi.
[2] Mu'jam Rijāl al-Hadith, vol. 16, p. 28.
[3] Al-Najāshi.
[4] Al-Tūsi, Rijāl.
[5] Ibid.
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251. Mohammed Bin Khālid al-Barqi
Shaykh al-Tūsi regarded him as one of the companions of Imām al-Ridā, peace be on him. [1] His traditions are weak. He was a writer and had good knowledge of traditions and the sciences of the Arabs. He has books of which are: Kitāb al-Tanzil wa al-Ta'bir (the Book of Revelation and Expression) , Kitāb Yawm wa Layla (the Book of one Day and Night) , Kitāb al-Tafsir (the Book of Interpretation) , Kitāb Mecca wa al-Medina (the Book of Mecca and Medina) , Kitāb Hurūb al-Āws wa al-Khazrajj (the Book of the Fights of al-Āws and al-Khazrajj) , Kitāb fi 'Ilm al-Bāri (the Book on the Knowledge of the Creator) , and Kitāb al-Khutab (the Book of Orations). [2]
252. Mohammed Bin al-Khatib al-Ahwāzi
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3]
253. Mohammed Bin Rāshid
He was a door to Imām al-Ridā, peace be on him. [4]
254. Mohammed Bin Zayd al-Rāzimi
He was the servant of Imām al-Ridā, peace be on him. [5]
255. Mohammed Bin Zayd al-Tabari
He was originally from Kūfa. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [6] He narrated on the authority of Imām al-Ridā, peace be on him, and Ahmed b. al-Muthannā and Marūk b. 'Ubayd reported on his authority. [7]
[1] Ibid.
[2] Al-Najāshi.
[3] Al-Tūsi, Rijāl.
[4] Mu'jam Rijāl al-Hadith, vol. 16, p. 89.
[5] Al-Najāshi.
[6] Al-Tūsi, Rijāl.
[7] Mu'jam Rijāl al-Hadith, vol. 16, p. 111.
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256. Mohammed Bin Sālim al-Qummi
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [1]
257. Mohammed Bin Sulaymān al-Daylami
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [2]
258. Mohammed Bin Sammā'a al-Sayrafi
He was from Kūfa. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3] He was trustworthy and was one of the Shi'ite prominent figures. He has the following books:
A. Kitāb al-Wudū' (the Book of Ablution).
B. Kitāb al-Hayd (the Book of Regular Menstrual Bleeding).
C. Kitāb al-Salāt (the Book of Prayer).
D. Kitāb al-Hajj (the Book of the Hajj). [4]
259. Mohammed Bin Sinān al-Zāhiri
His kunya was Abū Ja'far. He narrated on the authority of Imām al-Ridā, peace be on him. He is a very weak traditionalist. None relies on him and pays attention to the traditions which only he has mentioned. Mohammed b. 'Īsā reported, saying: "I was with Safwān b. Yahyā in a house in Kufā. Mohammed b. Sinān went in to us and Safwān said: 'Surely this (Mohammed) b. Sinān was about to be confused more than one time. We related to him until he followed us. '" This is evidence for that he had confusion and then he became free from it. He compiled books of which are the following:
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A. Kitāb al-Tarā'if (the Book of Jokes).
[1] Al-Tūsi, Rijāl.
[2] Ibid.
[3] Ibid.
[4] Al-Najāshi.
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B. Kitāb al-Azilla (the Book of Shade).
C. Kitāb al-Makāsib (the Book of Earnings).
D. Kitāb al-Hajj (the Book of Pilgrimage).
E. Kitāb al-Sayd wa al-Dhabā'ih (the Book of Hunting
and Slaughtering).
F. Kitāb al-Shirā`' wa al-Bay' (the Book of Buying and Selling).
G. Kitāb al-Wasiya (the Book of Will).
H. Kitāb al-Nawādir (the Book of Miscellaneous
Traditions).
He died in the year 226 A. H. [1] Al-Sayyid al-Khū'i regarded him as trustworthy and said: "He was one of the followers and among those who believed in Allah through following the Household of His Prophet, may Allah bless him and his family. Therefore, he is praiseworthy. Though it has been established that he had some confusion (in his traditions) , he removed it, and the Infallible (Imām) , peace be on him, was content with him. For this reason Shaykh al-Tūsi regarded him as praiseworthy with good method. [2]"
260. Mohammed Bin Sahl al-Ash'ari
He narrated on the authority of Imām al-Ridā, peace be on him, and on the authority of a group (of traditionalists) , and a group (of traditionalists) reported on his authority. [3]
261. Mohammed Bin Sahl al-Bujayli, al-Rāzi
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [4]
262. Mohammed Bin Sahl
b. al-Yasa' al-Ash'ari, al-Qummi. He narrated on the authority
[1] Ibid.
[2] Mu'jam Rijāl al-Hadith, vol. 16, p. 177.
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[3] Al-Najāshi.
[4] Al-Tūsi, Rijāl.
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of Imām al-Ridā, peace be on him, and Imām Abū Ja'far al-Jawād. He has a book. [1]
263. Mohammed Bin Sadaqa
al-'Anbari, al-Basri. His kunya is Abū Ja'far. He narrated on the authority of Imām Abū al-Hasan Mūsā and Imām al-Ridā, peace be on them. He Has a book on Imām Mūsā Bin Ja'far, peace be on him. [2]
264. Mohammed Bin 'Abd Allah al-Saqil al-Azdi
Al-Barqi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3]
265. Mohammed Bin 'Abd Allah al-Ash'ari
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [4]
266. Mohammed Bin 'Abd Allah al-Saqil
He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him. [5]
267. Mohammed Bin 'Abd Allah
b. 'Amrū b. Sālim al-Saffār. He has a big classified book like the book of al-Halabi. He narrated on the authority of Imām al-Ridā, peace be on him. [6]
[1] Al-Najāshi.
[2[ Ibid.
[3] Al-Barqi, Rijāl.
[4] Al-Tūsi, Rijāl.
[5] Mu'jam Rijāl al-Hadith, vol. 16, p. 185.
[6] Al-Najāshi.
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268. Mohammed Bin 'Abd Allah
b. 'Īsā al-Ash'ari, al-Qummi. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [1]
269. Mohammed Bin 'Abd Allah al-Khurasāni
He was the servant of Imām al-Ridā, peace be on him, and reported on his authority. [2]
270. Mohammed Bin 'Abd Allah al-Tāhiri
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3]
271. Mohammed Bin 'Abd Allah al-Tahūri
Al-Barqi numbered him as one of the companions of Imām al-Ridā, peace be on him. [4]
272. Mohammed Bin 'Abd Allah al-Qummi
He narrated on the authority of Imām al-Ridā, peace be on him, and Ahmed b. Mohammed b. Abū Nasr reported on his authority. [5]
273. Mohammed Bin 'Abd Allah al-Madā'ini
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [6]
[1] Al-Tūsi, Rijāl.
[2] Mu'jam Rijāl al-Hadith, vol. 16, p. 283.
[3] Al-Tūsi, Rijāl.
[4] Mu'jam Rijāl al-Hadith.
[5] Ibid. , vol. 16, p. 288.
[6] Al-Tūsi, Rijāl.
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274. Mohammed Bin 'Ubayd
He narrated on the authority of Imām al-Ridā, peace be on him, and 'Ali b. Sayf reported on his authority. [1]
275. Mohammed Bin 'Ubayd Allah al-Hamadāni
He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him. [2]
276. Mohammed Bin 'Ubayd Allah
He narrated on the authority of Imām al-Ridā, peace be on him, and Ahmed b. Mohammed b. Abū Nasr reported on his authority. [3]
277. Mohammed Bin 'Ubayda
He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him, and Ibrāhim b. Mohammed al-Hamadāni reported on his authority. [4]
278. Mohammed Bin 'Arafa
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [5]
279. Mohammed Bin 'Ali Bin Ja'far
Al-Barqi numbered him as one of the companions of Imām al-Ridā, peace be on him. [6]
280. Mohammed Bin 'Ali
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b. al-Husayn b. Zayd b. al-Husayn, peace be on him. He has a
[1] Mu'jam Rijāl al-Hadith, vol. 16, p. 296.
[2] Ibid.
[3] Ibid. , vol. 8, p. 298.
[4] Ibid. , vol. 16, p. 306.
[5] Al-Tūsi, Rijāl.
[6] Al-Barqi, Rijāl.
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book which he narrated on the authority of Imām al-Ridā, peace be on him. [1]
281. Mohammed Bin 'Ali al-Hamadāni
He narrated on the authority of Imām al-Ridā, peace be on him, and Ibrāhim b. Hāshim and a group (of traditionalists) reported on his authority. [2]
282. Mohammed Bin 'Ammār
b. al-Ash'ath al-Hindi. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3]
283. Mohammed Bin 'Ammāra
He narrated on the authority of Imām al-Ridā, peace be on him, and Sa'd b. Sa'id reported on his authority. [4]
284. Mohammed Bin 'Umar Bin Zayd
He narrated on the authority of Imām al-Ridā, peace be on him, and Ahmed b. al-Jahm reported on his authority. [5]
285. Mohammed Bin 'Umar
b. Yazid, Bayyā' al-Sābiri (the Seller of Fine Cloth). Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [6]
286. Mohammed Bin 'Umar al-Sābāti
He narrated on the authority of Imām al-Ridā, peace be on him, and Ahmed b. Abū Nasr reported on his authority. [7]
[1] Al-Najāshi.
[2] Mu'jam Ruwāt al-Hadith.
[3] Al-Tūsi, Rijāl.
[4] Mu'jam Rijāl al-Hadith, vol. 17, p. 67.
[5] Ibid. , p. 77.
[6] Al-Tūsi, Rijāl.
[7] Mu'jam Rijāl al-Hadith, vol. 17, p. 80.
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287. Mohammed Bin 'Umar al-Kanāsi
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [1]
288. Mohammed Bin 'Umar al-Zayyāt
b. Sa'd. He narrated on the authority of Imām al-Ridā, peace be on him. His book is reliable. [2]
289. Mohammed Bin 'Īsā Bin Yaqtin
He was the retainer of Asad b. Khuzayma. His kunya is Abū Ja'far. He is with great importance in the view of the Shi'ites. He is trustworthy and prominent figure. He narrated many traditions and wrote good books. [3] Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [4] He compiled a group of books of which are the following:
A. Kitāb al-Imāma (the Book of the Imāmate).
B. Kitāb al-Wādih al-Makkshūf fi al-Radd 'alā Ahl al-Waqf (the Book of the Clear, Open Answer to the Wāqifites).
C. Kitāb al-Ma'rifa (the Book of Knowledge).
D. Kitāb Bu'd al-Isnād (the Book of the Distant Chain of
Authorities).
E. Kitāb Qurb al-Isnād (the Book of the Close Chain of
Authorities).
F. Kitāb al-Wasāyā (the Book of Wills).
G. Kitāb al-Lu'lu' (the Book of Pearls).
H. Kitāb al-Masā'il al-Muharrama (the Book of Unlawful
Matters).
I. Kitāb al-Diyā' (the Book of Light).
J. Kitāb al-Darā'if (the Book of Jokes).
K. Kitāb al-Tajjmil wa al-Murū'a (the Book of
Beautifying and Manhood).
[1] Al-Tūsi, Rijāl.
[2] Al-Najāshi.
[3] Ibid.
[4] Al-Tūsi, Rijāl.
(700)
L. Kitāb al-Fayya' wa al-Khums (the Book of Booty and
One-Fifth).
M. Kitāb al-Rijāl (the Book of Men).
N. Kitāb al-Zakāt (the Book of Alms).
O. Kitāb Thawāb al-A'māl (the Book of Reward of
Deeds).
P. Kitāb al-Nawādir (the Book of Miscellaneous
Traditions). [1]
290. Mohammed Bin ' Īsā al-Qummi
He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him, and Marūk b. 'Ubayd reported on his authority. [2]
291. Mohammed Bin Furāt al-Ju'fi
He is a liar and deviated from the Truth. He lied to Imām al-Ridā, peace be on him, and he (Imām al-Ridā) complained of him to Yūnus, saying: "Yūnus, do you not know that Mohammed b. Furāt lies to me? " "May Allah drive him away and make him miserable! " said Yūnus. The Imām, peace be on him, said: "Allah has done that toward him. May Allah make him taste the heat of the iron as He made those before him who lied to us taste (the heat of the iron). Yūnus, I said that (bout him) that you may warn my companions against him, order them to curse and renounce him, for Allah has renounced him. [3]"
'Ali b. Ismā'il al-Maythami narrated on the authority of Imām al-Ridā, peace be on him, who said: "Mohammed b. Furāt hurt me; may Allah hurt him and let him taste the heat of the iron! He hurt me; may Allah hurt him! Abū al-Khattāb, may Allah curse him, did not hurt Mohammed b. Ja'far, peace be on him, as Mohammed b. Furāt hurt me. No Khatābi lied to us as Mohammed b. Furāt did. By Allah, Allah makes him who lies to us taste the heat of the iron. [4]"
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[1] Al-Najāshi.
[2] Mu'jam Rijāl al-Hadith, vol. 17, p. 136.
[3] Al-Kashi.
[4] Ibid.
(701)
Shortly after this supplication of the Imām, Mohammed b. Furāt was killed by Ibrāhim b. Shakkla. [1]
292. Mohammed Bin al-Farajj al-Rakhji
He is trustworthy. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [2] He showed strong friendship toward the Imāms of guidance, peace be on him, and had firm links with them. He exchanged letters with. Al-Kashi has mentioned the letters in his (Mohammed's) biography.
293. Mohammed Bin al-Fadl al-Azdi
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3]
294. Mohammed Bin al-Fadl Bin 'Umar
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [4]
295. Mohammed Bin al-Fudayl al-Sayrafi
He is accused of extremism. He has a book. Shaykh al-Tūsi numbered him as one of thecompanions of Imām al-Ridā, peace be on him. [5]
296. Mohammed Bin al-Fayd al-Madā'ini
He was the retainer of 'Umar b. al-Khattāb. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [6]
[1] Ibid.
[2] Al-Tūsi, Rijāl.
[3] Ibid.
[4] Ibid.
[5] Ibid.
[6] Mu'jam Rijāl al-Hadith, vol. 17, p. 177.
(702)
297. Mohammed Bin al-Qāsim Bin al-Fudayl
He narrated on the authority of Imām al-Kāzim and Imām al-Ridā, peace be on him, and a group (of traditionalists) reported on his authority. [1]
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298. Mohammed Bin al-Qāsim Bin al-Fudayl
b. Yasār. He narrated on the authority of Imām al-Ridā, peace be on him, and al-Barqi reported on his authority. [2]
299. Mohammed Bin al-Qāsim al-Bushinjāni
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3]
300. Mohammed Bin Ka'ab al-Qurti
It was he who saw Allah's Apostle, may Allah bless him and his family, in sleep and he said to him: "Mohammed, are pleased with what you do toward my children in this word? " "If I leave them, then what shall I do? " asked Mohammed. "Without doubt, I will reward you in the final result," declared the Prophet, may Allah bless him and his family. "There was a plate of Sayhāni dates before. I asked him to give me some dates, and he gave me a handful in which there was eighteen dates. I thought that I would live eighteen years. Then I forgot this dream. One day I saw a crowd of people. I asked them about that, and they said: 'Ali b. Mūsā al-Ridā has come. I saw him sitting in that place and there was before him a plate of Sayhāni dates. I asked him to give me some dates, and he gave me a handful in which there was eighteen dates, so I said to him: 'Increase me in dates. ' 'If my grandfather had increased you, I would have increased you,' he said. [4]"
[1] Ibid.
[2] Ibid. , p. 179.
[3] Al-Tūsi, Rijāl.
[4] Mu'jam Rijāl al-Hadith, vol. 17, p. 199.
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(703)
301. Mohammed Bin Kulayb al-Ash'ari
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [1]
302. Mohammed Bin Mansūr Bin al-Abrad al-Nakha'i
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [2]
303. Mohammed Bin Mansūr al-Ash'athi
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and added that he was unknown. [3]
304. Mohammed Bin Mansūr al-Ash'ari
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and added that he was unknown. [4]
305. Mohammed Bin Mansūr Bin Nasr al-Khazā'i
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and added that he was unknown. [5]
306. Mohammed Bin Mansūr al-Kūfi
He narrated on the authority of Imām al-Ridā, peace be on him, and Mohammed b. Sa'd reported on his authority. [6]
307. Mohammed Bin Yahyā Bin Habib
He narrated on the authority of Imām al-Ridā, peace be on him, and Ahmed b. Yahyā reported on his authority. [7]
[1] Al-Tūsi, Rijāl.
[2] Ibid.
[3] Ibid.
[4] Ibid.
[5] Ibid.
[6] Mu'jam Rijāl al-Hadith, vol. 17, p. 312.
[7] Ibid. , vol. 18, p. 37.
(704)
308. Mohammed Bin Yahya al-Sābāti
He narrated on the authority of Imām al-Ridā, peace be on him, and Safwān reported on his authority. [1]
309. Mohammed Bin Yazid al-Tabari
He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him. [2]
310. Mohammed Bin Yunus Bin 'Abd al-Rahmān
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3]
311. Mohammed, the Retainer of al-Ridā
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [4]
312. Marzbān
He narrated on the authority of Imām al-Ridā, peace be on him, and Sa'd b. Sa'id reported on his authority. [5]
313. Marzbān Bin 'Umrān al-Ash'ari al-Qummi
He narrated on the authority of Imām al-Ridā, peace be on him. He has a book. [6]
314. Marwān Bin Yahyā
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and added that he was unknown. [7]
[1] Ibid. , p. 44.
[2] Ibid. , p. 55.
[3] Al-Tūsi, Rijāl.
[4] Ibid.
[5] Mu'jam Rijāl al-Hadith, p. 245.
[6] Ibid.
[7] Al-Tūsi, Rijāl.
(705)
315. Murauwik Bin 'Ubayd
He narrated on the authority of Imām al-Ridā, peace be on him, and a group (of traditionalists) reported on his authority. [1]
316. Musāfir
He was the retainer of Imām al-Ridā, peace be on him. Imām al-Ridā ordered him and said to him: "Follow Abū Ja'far (i. e. Imām al-Jawād, peace be on him) , for he is your leader (sāhib). [2]"
317. Mu'āwiya Bin Hakim Bin Mu'āwiya
b. 'Ammār al-Dihni. He is trustworthy and great. He was one of the companions of Imām al-Ridā, peace be on him. He has books of which are the following:
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A. Kitāb al-Talāq (the Book of Divorce).
B. Kitāb al-Hayd (the Book of Regular Menstrual
Bleeding).
C. Kitāb al-Farā'd (the Book of Religious Duties).
D. Kitāb al-Nikāh (the Book of Marriage).
E. Kitāb al-Hudūd (the Book of Islamic Punishments).
F. Kitāb al-Diyāt (the Book of Blood money).
He has miscellaneous (traditions). [3]
318. Mu'āwiya Bin Sa'id
He narrated on the authority of Imām al-Ridā, peace be on him, and Mohammed b. Sinān reported on his authority. [4]
319. Mu'āwiya Bin Sa'id
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [5] He has a book. [1311]
[1] Mu'jam Rijāl al-Hadith.
[2] Al-Kashi.
[3] Al-Najāshi.
[4] Mu'jam Rijāl al-Hadith, vol. 18, p. 237.
[5] Al-Tūsi, Rijāl.
[6] Al-Najāshi.
(706)
320. Mu'āwiya Bin Yahyā
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [1]
321. Mu'āwiya al-Ja'fari
He was one of those who narrated the text from Imām al-Kāzim for the Imāmate of his son Imām al-Ridā, peace be on him. [2]
322. Ma'rūf Bin Fayrūz al-Karkhi
His kunya is Abū Mahfūz. It is said that his father's name was Fayrazān. His parents were Christians. He was from Behryān, one of the villages of Wāsit. His father handed him over to a teacher, and the teacher ordered him: "Say: He is the Third of the Trinity. " Ma'rūf refused that and said: "He is One! " The teacher hit him severely, but he refused to say that Allah was the third of the Trinity. Then he escaped because of the teacher and became Muslim at the hand of Imām al- Ridā, peace be on him. [3] He returned to his house and knocked at the door, and they asked: "Who is it at the door? " "Ma'rūf," he replied. "Which religion have you adopted? " they asked. "The True Religion," he answered. His parents as well as all his family became Muslims. [4] After he had become a Muslim, he became the chamberlain of Imām al-Ridā, peace be on him. The Shi'ites crowded at the door of the Imām and they broke one of Marūf's ribs. He remained ill for several days. Then ordered his shirt to be given as alms, for he wanted to come out of the world naked as he entered it naked. [5]
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May Allah have mercy on Ma'rūf, for he was one of those unique in knowledge and reverential fear, and attained the highest rank due to the blessing of Imām al- Ridā, peace be on him.
[1] Al-Tūsi, Rijāl.
[2] Mu'jam Rijāl al-Hadith, vol. 18, p. 295.
[3] Al-Tasawuf fi al-Shi'r al-'Arabi, p. 45.
[4] Tabaqāt al-Sūfiya.
[5] Al-Tasawuf fi al-Shi'r al-'Arabi.
(707)
323. Mu'ammar Bin Khallād al-Baghdādi
He is trustworthy. He narrated on the authority of Imām al-Ridā, peace be on him. He has a book. [1]
324. Ma'an Bin Khālid
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and added that he was trustworthy and had a book. [2]
325. Muqātil Bin Muqātil al-Balkhi
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and added that he was a wicked Wāqifite. [3] Yet al-Kashi mentioned a narration indicating that he was righteous and was not a Wāqifite. Al-Husayn b. 'Amr b. Yazid narrated, saying: "I came in to Imām al-Ridā, peace be on him, and I had doubt about his Imāmate. My companion on the road was a man called Muqātil b. Muqātil, and he went on (following) his Imām (i. e. the Imāmate of al-Ridā) in Kūfa, so I said to him: 'Why have you hastened? ' 'I have concerning that (i. e. concerning the Imāmate of al-Ridā) a proof and knowledge,' he replied. "
Al-Husayn (b. 'Amr b. Yazid) said: "I asked Imām al-Ridā, peace be on him: 'Have your father passed away? ' 'Yes,' he replied, 'by Allah, I am in the position where Allah's Messenger, may Allah bless him and his family, and the Commander of the faithful, peace be on him, were. Who is happier than me in the subsistence of my father? ' Then he said: 'Allah, the Blessed and Exalted, says: And the foremost are the foremost, these are they who are drawn nigh (to Allah). Those who know the Imāmate when the Imām appears. ' Then he said: 'What has your brother done? ' 'Who is it? ' I asked. 'Muqātil b. Muqātil,' he answered, 'the one with flat face, long beard, bent nose. '
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[1] Al-Najāshi.
[2] Al-Tūsi, Rijāl.
[3] Ibid.
(708)
"He, peace be on him, added: 'As for me, I have not seen him yet; nor has he come in to me, but he has believed (in my Imāmate) and is truthful. ' Then he asked me to take care of him. Then I left the Imām, and suddenly there was Muqātil before me, so I said to him: 'I have good news for you. I will not tell you of it unless you
praise Allah one hundred times. ' Then I told him about what the Imām, peace be on him, said. "
Imām al-Khū'i commented on this account, saying: "The account is clear that the man (i. e. Muqātil b. Muqātil) believed in the Imāmate of al-Ridā, peace be on him. On the assumption that he was a Wāqifite, he retreated from the creed of the Wāqifites. [1]"
326. Mūsā Bin Abū al-Hasan al-Rāzi
He narrated on the authority of Imām al-Ridā, peace be on him, and Ibrāhim b. Hishām reported on his authority. [2]
327. Mūsā Bin Jund
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3]
328. Mūsā Bin Ranjawayh al-Armani
He is a weak (traditionalist). He has a book. Al-Barqi numbered him as one of the companions of Imām al-Rida, peace be on him. [4]
329. Mūsā Bin Salama
He was from Kūfa. He has a book on Imām al-Ridā, peace be on him. Ahmed b. Mohammed narrated the book. [5]
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[1] Mu'jam Rijāl al-Hadith, vol. 18, p. 359.
[2] Al-Tūsi, Rijāl.
[3] Ibid.
[4] Ibid.
[5] Al-Najāshi.
(709)
330. Mūsā Bin 'Īsā Bin 'Ubayd al-Yaqtini
Imām al-Ridā sent him a gift of clothes, retainers, and money in order to make the pilgrimage with it on his behalf. Also he sent money to his brother Mūsā b. 'Ubayd, Yunus b. 'Abd al-Rahmān, that they might perform the hajj on his behalf. [1]
331. Mūsā Bin al-Qāsim al-Bujayli
b. Mu'āwiya, b. Wahab. He is great and very trustworthy. Shaykh al-Tūsi regarded him as one of the companions of Imām Abū al-Hasan al-Ridā, peace be on him. [2] He has books of which are the following:
A. Kitāb al-Wudū' (the Book of Ablution).
B. Kitāb al-Salāt (the Book of Prayer).
C. Kitāb al-Zakāt (the Book of Alms).
D. Kitāb al-Siyām (the Book of Fasting).
E. Kitāb al-Nikāh (the Book of Marriage).
F. Kitāb al-Talāq (the Book of Divorce).
G. Kitāb al-Hajj (the Book of Pilgrimage).
H. Kitāb al-Hudūd (the Book of Islamic Punishments).
I. Kitāb al-Diyāt (the Book of Blood Money).
J. Kitāb al-Shahādāt (the Book of Testimonies).
K. Kitāb al-Aymān wa al-Nudhūr (the Book of Oaths and
Vows).
L. Kitāb Akhlāq al-Mu'min (the Book of the Ethics of a
Believer).
M. Kitāb al-Jāmi' (the Comprehensive Book).
N. Kitāb al-Dab (the Book of Literature). [3]
[1] Mu'jam Rijāl al-Hadith.
[2] Al-Tūsi, Rijāl.
[3] Al-Najāshi.
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(710)
332. Mūsā Bin Mu'ammar
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [1]
333. Mūsā Bin Mahrān
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [2]
334. Muwaffaq Bin Hārūn
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3]
335. Muwaffaq, the Retainer of Imām
al-Ridā
Al-Wahid said in (his book) al-Ta'liqa: "It seems that he (Muwaffaq) was one of his (Imām al-Ridā's) retainers; rather he was among his close associates and keepers of his secrets. [4]"
336. Nasr Bin Qābūs al-Lakhmi al-Qābūsi
He narrated on the authority of Imām Abū 'Abd Allah, Abū Ibrāhim, and Abū al-Hasan al-Ridā, peace be on them. He had a position with them. He has a book. [5]
337. Nasr Bin Mughallis
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [6]
[1] Al-Tūsi, Rijāl.
[2] Ibid.
[3] Ibid.
[4] Mu'jam Rijāl al-Hadith, vol. 19, p. 100.
[5] Al-Najāshi.
[6] Al-Tūsi, Rijāl.
(711)
338. Al-Walid Bin Abān
He narrated on the authority of Imām al-Ridā, peace be on him, and Ahmed b. Mohammed reported on his authority. [1]
339. Al-Walid Bin Abān al-Dabi al-Rāzi
Al-Barqi numbered him as one of the companions of Imām al-Ridā, peace be on him. [2]
340. Hārūn Bin 'Umar
Abū Mūsā al-Majāshi'i. He was the companion of Imām al-Ridā, peace be on him. He has books of which is Kitāb mā nazala fi al-Qur'ān fi 'Ali (the Book of what has been revealed in the Qur'ān concerning 'Ali, peace be on him). [3]
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341. Hishām Bin Ibrāhim al-'Abbāsi
He is also nicknamed al-Mashriqi. He narrated on the authority of Imām al-Ridā, peace be on him. He has a book. A group (of traditionalists) narrated the book. [4]
342. Herthama Bin A'yun
His kunya is Abū Habib. He was among the servants of al-Ma'mūn. He was a follower of Imām al-Ridā, peace be on him. [5]
343. Hishām Bin Ibrāhim al-Ahmar
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [6]
[1] ,Mu'jam Rijāl al-Hadith, vol. 19, p. 237.
[2] Al-Barqi, Rijāl.
[3] Al-Najāshi.
[4] Mu'jam Rijāl al-Hadith.
[5] Ibid. , vol. 19, p. 313.
[6] Al-Tūsi, Rijāl.
(712)
344. Hishām Bin Ibrāhim al-'Abbāsi
Al-Rayyān narrated, saying: "One day I came in to (Hishām b. Ibrāhim) al-'Abbāsi. He ordered an inkwell and a sheet of paper to be quickly brought to him. I (i. e. Hishām b. Ibrāhim) asked him: 'What is the matter with you? ' 'I have heard something from al-Ridā, peace be on him,' he said, 'I want to write them lest I should forget them. ' He wrote them. There was a short time between (saying) these words and his coming on Friday when it was hot. That was in Marū. I asked him: 'Where have you come from? ' 'From this,' he answered. 'From al-Ma'mūn? ' I asked him. 'No,' he replied. 'From al-Fadl b. Sahl? ' I asked. 'No, from this,' he answered. 'Whom do you mean? ' I asked. 'From 'Ali b. Mūsā,' he replied. 'Woe unto you! You have deserted (him) ,' 'what is your story? ' 'Say nothing of him,' he said, 'when did his fathers sit on chairs and were installed as successors just as he has done? ' 'Woe unto you! ' I said, 'ask Allah for forgiveness. ' 'My slave girl so- and-so is more learned than him,' he said. "
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Al-Rayyān hurried to go in to Imām al-Ridā, peace be on him. He told him about the account of (Hishām b. Ibrāhim) al-'Abbāsi and asked him to permit him in order to assassinate him; yet the Imām, peace be on him, prevented him from that. [1] He had talks with the Imām, and we will mention them in the researches of this book.
345. Al-Haythem Bin 'Abd Allah
He narrated on the authority of Imām al-Ridā, peace be on him, and al-Husayn b. 'Ali b. Zakariya reported on his authority. [2]
346. Al-Haythem Bin 'Abd Allah al-Rummāni
He was from Kūfa. He narrated on the authority of Imām Mūsā, peace be on him, and Imām al-Ridā, peace be on him. He has a book. [3]
[1] Qurb al-Isnād, p. 148.
[2] Mu'jam Rijāl al-Hadith, vol. 19, p. 301.
[3] Al-Najāshi.
(713)
347. Yāsir
He was the retainer of Imām al-Ridā, and of Hamza b. al-Yasa'. He has (a book of) questions. [1]
348. Yahyā Bin Ibrāhim
b. Abū al-Bilād. He is trustworthy. He and his father were reciters (of the Qur'ān). He has a book. [2]
349. Yahyā Bin Ahmed
b. Qays b. Ghaylān. Shaykh al-Tūsi numbered him as one of the companions of Imām Abū al-Ridā, peace be on him. [3]
350. Yahyā Bin Bashshār
He went in to Imām al-Ridā, peace be on him, after the death of his father, and asked him some questions about the words of the Imām. Then he, peace be on him, said to him: "Yes, O Sammā'. " He (Yahyā) said: "May I be your ransom, by Allah, I was nicknamed with this (name) when I was young and I am in the Book. " The Imām, peace be on him, smiled at him. [4]
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351. Yahyā Bin Jundub al-Zayyāt
Al-Barqi numbered him as one of the companions of Imām al-Ridā, peace be on him. [5]
352. Yahyā Bin Sulaymān al-Kātib
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [6]
[1] Ibid.
[2] Ibid.
[3] Al-Tūsi, Rijāl.
[4] Mu'jam Rijāl al-Hadith.
[5] Al-Barqi, Rijāl.
[6] Al-Tūsi, Rijāl.
(714)
353. Yahyā Bin al-'Abbās al-Warrāq
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and added that he was unknown. [1]
354. Yahyā Bin 'Amrū
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [2]
355. Yahyā Bin al-Mubārak
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [3]
356. Yahyā Bin Mohammed Bin Abū Habib
He narrated on the authority of Imām al-Ridā, peace be on him, and Mohammed b. 'Amrū b. Sa'id al-Zayyāt reported on his authority. [4]
357. Yahyā Bin Mūsā al-San'āni
He narrated on the authority of Imām al-Ridā, peace be on him, and Mohammed b. Abū 'Umayr reported on his authority. [5]
358. Yahyā Bin Yahyā al-Tamimi
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and added that he was no-Shi'ite ('āmi). [6]
359. Yahyā Bin Yazid al-Kūfi
His Kunya is Abū Khālid. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [7]
[1] Ibid.
[2] Ibid.
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[3] Ibid.
[4] Mu'jam Rijāl al-Hadith, vol. 20, p. 110.
[5] Ibid.
[6] Al-Tūsi, Rijāl.
[7] Ibid.
(715)
360. Yahyā al-San'āni
He narrated on the authority of Imām al-Ridā, peace be on him, and Ibn Abū 'Umayr reported on his authority. [1]
361. Yazid Bin 'Umar
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [2]
362. Al-Yasa' Bin Hamza
He narrated on the authority of Imām al-Ridā, peace be on him, and Mohammed b. Sandal reported on his authority. [3]
363. Ya'qūb Bin Sa'id al-Kindi
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [4]
364. Ya'qūb Bin 'Abd Allah Bin Jundub
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [5]
365. Ya'qūb Bin Yaqtin
Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him. [6]
366. Yūnus Bin 'Abd al-Rahmān
He was the retainer of 'Ali b. Yaqtin and was among the leading Shi'ites and one of their eminent men. He saw Imām al-Sādiq, peace be on him, between al-Safā and al-Marwā, but he narrated nothing on
[1] Mu'jam Rijāl al-Hadith, vol. 20, p. 119.
[2] Al-Tūsi, Rijāl.
[3] Mu'jam Rijāl al-Hadith, vol. 20, p. 149.
[4] Al-Tūsi, Rijāl.
[5] Ibid.
[6] Ibid.
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his authority. He narrated on the authority of Imām al-Kāzim and Imām al-Ridā, peace be on them. He was the agent of Imām al-Ridā and among his close
companions. 'Abd al-'Aziz b. al-Muhtadi said to Imām al-Ridā, peace be on him: "I am unable to meet you every time, so from whom shall I take the principle features of my religion? " "Take them from Yūnus b. 'Abd al-Rahmān," replied the Imām, peace be on him. [1]
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The narrators said: "Imām al-Ridā guaranteed Yūnus the Garden three times. [2]" He, peace be on him, said concerning him: "Yūnus b. 'Abd al-Rahmān is like Sulaymān (Solomon) in his time. [3]"
Yūnus (b. 'Abd al-Rahmān) narrated, saying: "Abū al-Hasan Mūsā died and all those who believed in his Imāmate had a lot of money, and this is why they said that he was the Imām who would return, and that they denied his death. (For example) , Ziyād al-Qandi had seventy thousand dinars; 'Ali b. Abū Hamza had thirty thousand dinars. " He (Yūnus b. 'Abd al-Rahmān) said: "I saw that and the truth manifested itself to me. I was fully aware of the affairs of Abū al-Hasan, peace be on him, so I spoke to the people and summoned them (to follow) him. " He said: "They (i. e. Ziyād al-Qandi and 'Ali b. Abū Hamza) sent for me and said to me: 'Do not summon (the people to follow) this (i. e. Abū al-Hasan). If you want money, we will enrich you. ' They guaranteed (me) ten thousand dinars. " Yūnus said: "So I said to them: 'We have been told on the authority of the Truthful (Imāms) , peace be on them, that they said: 'If innovations appear, then it is incumbent on scholar to show his knowledge. If he does not do this, the light of faith will be taken from him. ' I will never leave struggle (jihād) and Allah's command. Accordingly, they opposed me and showed enmity toward me. [4]"
Many traditions have been reported from the Imāms of guidance concerning praising and lauding, and that he was one of those who had
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[1] Al-Kashi.
[2] Mu'jam Rijāl al-Hadith.
[3] Al-Kashi.
[4] Ibid.
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abundant reverential fear and among the scholars of the family of Mohammed, may Allah bless him and his family. Besides these accounts, there are others in which he has been dispraised. These accounts are either fabricated or they have been mentioned in order to decrease his importance during that time when the Shi'ites suffered from bitter kinds of tragedies and ordeals.
Yūnus compiled a large group of books most of which is on jurisprudence and some of which is on interpretation of the Holy Qur'ān. He, may Allah have mercy on him, died in Medina and was buried beside the grave of the Prophet, may Allah bless him and his family. Imām al-Ridā, peace be on him, praised him, saying: "Look at what Allah has completed for Yūnus: His grave is in Medina by (the grave of) Allah's Messenger, may Allah bless him and his family. "
367. Yūnus Bin Ya'qūb al-Bujayli, al-Dihni
He is trustworthy. In his book al-Risāla al-'Adadiya, al-Shaykh al-Mufid regarded him as one of the prominent jurists and leading persons from whom people took the lawful, the unlawful, religious opinions and precepts, whom none is able to impugn, and to whom there is no way to dispraise. He narrated on the authority of Imām al-Kāzim and Imām al-Ridā, peace be on them. [1]
Yūnus died in Medina, so Abū al-Hasan al-Ridā, peace be on him, sent him scent for embalming, a shroud, and all the necessary things. Then he ordered his followers, those of his father, and of his grandfather to attend his funeral, and he said to them: "This (Yūnus) was a follower of Abū 'Abd Allah, peace be on him, and he lived in Iraq. " And he said to them: "Be present at the (cemetery of) al-Baqi'. If the Medinans said to you that he was an Iraqi and that they would not bury him at the (cemetery of) al-Baqi', then say to them: 'This is a follower of Abū 'Abd Allah, peace be on him, and he lived in Iraq. If you prevent us from burying him at the (cemetery of) al-Baqi', then we will prevent you from burying your followers at it. ' He was buried
[1] Al-Tūsi, Rijāl.
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at the (cemetery of) al-Baqi'. [1] Imām al-Ridā, peace be on him, ordered his grave to be showered with water for a month or forty days. [2] May Allah have mercy on Yūnus, for he was successful through his showing friendship and love toward the members of the House ahl al-Bayt, peace be on them.
With him we will end our speech about some companions of Imām al-Ridā, peace be on him. It is worth mentioning that the Imām's companions were a group of the eminent men of his time, and that they were a group of authors, narrators, and jurists, so they enriched the Imāmi jurisprudence through their recording the verdicts of Imām al-Ridā, peace be on him.
[1] Al-Kashi.
[2] Mu'jam Rijāl al-Hadith.
Next Contents Back
Footnote
CHAPTER XIII
THE TIME OF THE IMĀM
THE TIME OF THE IMĀM
The time of Imām al-Ridā, peace be on him, was called the Golden Time. It was the most brilliant and wonderful of all the times in Islamic history. That is because building prospered; agriculture developed; the Islamic state dominated most regions of the world as well as Baghdad became the capital of Islamic world; rather the capital of the world, for it was the greatest city to which scholars and diplomats from everywhere in the world came in order to obtain an office in the state or to present the needs of their countries in the fields of administration, economy, and science.
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We must mention the affairs of that time, for there is a close relationship between them and the research on the life of Imām al-Ridā, peace be on him.
The Scientific Life
The scientific life in the time of Imām al-Ridā bloomed, and its activities in all kinds of science grew. That was the most developed kind of civilization progress which the ‘Abbāsid state reached in all periods of its reign. We will briefly present some aspects of this scientific progress as follows:
The Satellite of Ibn al-Muqanna‘
Among the most marvelous inventions of that time was the satellite which was made by ‘Atā’ al-Khurasāni, better known as Ibn al-Muqanna‘. That satellite appeared and the people saw it from a two-month distance, and then it disappeared from them, and concerning it Abū al-‘Alā’ al-Ma‘arri has said:
Be watchful! The satellite whose head is masked is error and enticement just as the satellite of al-Muqanna‘. [1]
The poet Abū al-Qāsim Hibat Allah b. Sanā’ al-Mulk has referred to it in a poem, saying:
To you, the satellite of al-Muqanna‘ when rising is not more charming than that of the turbaned one. [2]
However our references have not mentioned how that satellite was made and its apparatuses as well as they have not referred to the country where the satellite was made. More likely, it was made in Baghdad, the Capital of the ‘Abbāsid government in that time, any how, the making of that satellite is regarded as the greatest scientific achievement in those times.
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Yet another example of the scientific achievements in those times was the usage of crystal in making ships. This has been mentioned by some historians.
The Institutes and Libraries
The ‘Abbāsid government established institutes and libraries in Baghdad, that Islamic and non-Islamic sciences might be studied therein. The Government founded wherein thirty marvelous schools; the most famous of them was al-Nizāmiya. [3] Moreover it established therein public libraries the most important of which is:
The Depository of Wisdom
Hārūn al-Rashid brought to it his personal library and added to it the books which were collected by his father al-Mahdi and his grandfather al-Mansūr. Then al-Ma’mūn asked the Emir of Siqliya for some philosophical and scientific books. He added these books to the Depository of Wisdom (Bayt al-Hikma) after he had received them as well as he brought to it may books form Khurasān. Wherever he heard of a book, he brought the book to it. [4]
Sahl b. Hārūn b. Rāhbūn was a scribe in the Depository of Wisdom, and then he was appointed by al-Ma’mūn as a keeper of the philosophical books which were brought from the Island of Cyprus. When al-Ma’mūn made peace with the leader of the Island, he asked him to send him the books which were collected by the Greeks in a house and which none came to know except them. So the leader of the Island gathered his retinues and men of opinion and counseled with them about carrying the books to al-Ma’mūn, and they advised him not to carry them to him except one archbishop who said to him: “I think that you should be quick in sending the books to him, for if these sciences enter a state, they will corrupt it and sow division among its scholars; therefore, send them to al-Ma’mūn. ” Al- Ma’mūn became delighted at them and appointed Sahl as a keeper over them. [5] It is worth mentioning that Ghaylān al-Fārisi was the general keeper of the library and was scribe of al-Rashid and al-Ma’mūn.
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This library continued supplying researchers and scholars with various kinds of science. When Hulagu, the Mongol shedder of blood, occupied Baghdad, he destroyed the library, and hence Islam world lost its most important heritage.
The Translation of Books
Among the aspects of the development of the cultural and scientific life in that time was translating books from foreign languages into Arabic including medical, mathematical, astronomical books as well as philosophical and political sciences. In his book al-Fihrast, Ibn al-Nadim has mentioned many names of these books. Hanin b. Ishāq was the head of the Translation Department. Ibn al-Nadim narrated: “Al-Ma’mūn exchanged letters with the Romanian King. He turned to him for help, wrote to him, and asked permission to send him what he chose of the old books stored in Rome. He (the Romanian King) responded to him after a refusal. Accordingly, al-Ma’mūn delegated for that a group of persons including al-Hajjājj b. Matar, Ibn al-Batriq, Salam (the keeper of the House of Wisdom) , and others. They chose books from what they found. When they brought them to al-Ma’mūn, he ordered them to carry the books to the Depository of Wisdom. [6]”
Of course, the books translated into Arabic developed Arab and Islamic thought and, in addition, they contributed in improving sciences in Islamic world, for may students worked in studying and understanding them.
The Maps and Observatories
Among the aspects of the scientific progress of that time is that al-Ma’mūn ordered a world map to be drawn and it was called al-Ma’mūn’s Map (al-Sura al- Ma’mūniya) , and it was the first world map to be drawn during the ‘Abbāsid time, as well as he ordered an observatory to be established, and it was established at al-Shammāsiya, a district in Baghdad. [7]
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The Dominating Sciences
As for the sciences which dominated that time, they were the sciences of the Qur’ān, which are as follows:
1. The Interpretation of the Qur’ān
This science means interpreting the verses of the Holy Qur’ān, clarifying their meanings, distinguishing the abrogating verses from the abrogated, the unlimited verses from the limited, the general from the specific, and so on. The interpreters followed two ways in their interpretations:
A. Interpreting the Qur’ān according to transmitted traditions, by this we mean interpreting the Holy Qur’ān according to the traditions transmitted from the Prophet, may Allah bless him and his family, and the good Imāms; this method was followed by most Shi‘ite interpreters such as the Interpretation of al-Qummi, al-Burhān, al-‘Askari, and others. The argument of Shi‘ites concerning this method of interpreting is that it is the Imāms who were singled out for the knowledge of the Qur’ān, and that it is they who were knowledgeable in interpreting it. Imām Abū Ja’far al-Bāqir, peace be on him, said: “None can claim that he has knowledge of the surface and deep meaning of the Qur’ān except the testamentary trustees (i. e. the Imāms). [8]”
Shaykh al-Tūsi, Shaykh of the Shi‘ite Sect, said: “It is not permissible to interpret the Qur’ān except with the authentic traditions transmitted from the Prophet, may Allah bless him and his family, and the Imāms whose statement is an argument like that of the Prophet, may Allah bless him and his family. [9]”
B. Interpreting the Qur’ān according to opinion, by this we mean interpreting the Qur’ān according to the approved, rational considerations. This method was followed by the interpreters from among the Mu‘tazilities and the Bātiniya who did not take care of the traditions reported from the Imāms of guidance, peace be on him, concerning the interpretation of the Holy Qur’ān, who interpreted the Qur’ān according to their approved, rational considerations only. [10] As for interpreting the Qur’ān according to the surface meanings, it is not regarded as a method of interpretation, but it is not objected.
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It is worth mentioning that the first school to be established in Islam for interpreting the Qur’ān according to the transmitted traditions was at the time of Imām ‘Ali, the Commander of the faithful, peace be on him, for he was the first interpreter of the Qur’ān, and under him studied ‘Abd Allah b. ‘Abbās, the scholar of the community, and other prominent companions (of the Prophet). Then, after him, the pure Imāms began, through their lectures, interpreting the Qur’ān, the causes of the revelation of the Qur’ān, and the excellence of reciting its verses.
2. The Hadith (Tradition)
Among the sciences which dominated that time is the science of the hadith, by this we mean the traditions transmitted from the Prophet, may Allah bless him and his family, or from one of his testamentary trustees, the pure Imāms, namely their words, their actions, their justifications, for they are part of the Sunna, and in the Sunna ¾just as in the Holy Qur’ān ¾there is the general, the specific, the unlimited, the limited, and the like.
The Shi‘ites were the first to write down the traditions, for the Imāms of guidance urged their companions to do that. In this connection, Abū Basir narrated, saying: “I went in to Imām Abū ‘Abd Allah al-Sādiq, peace be on him, and he said: ‘What has prevented you from writing down (our traditions)? You will not memorize (our traditions) unless you write (them). A group of the Basrans asked me about something, wrote them down, and departed. [11]’” A group of the companions of Imām al-Ridā, peace be on him, collected the authentic traditions in big, comprehensive books which are the first comprehensive books of the Imāmi Shi‘ites and regarded as the foundation of writing down the four comprehensive books by the three Muslim Shaykhs. [12]
3. Science of Islamic Jurisprudence
Science of Islamic jurisprudence is the greatest of all Islamic sciences and most distinguished of the them, so it was widespread in that time and the rest of times.
This honorable science is responsible for rendering knowledge of required, religious duties imposed on the bounded who are responsible before Allah for following and putting them into practice.
The Imāms of the members of the House (ahl al-Bayt) , peace be on him, played an active role in establishing a jurisprudence school which included the eminent jurists and scholars such as Zarāra, Mohammed b. Muslim, Jābir b. Yazid al-Ju‘fi, Abū Hanifa, and the like. These jurists and scholars recorded what they had heard from the pure Imāms in their fundamentals which they are about four hundreds, and which were rectified and gathered in the four books to which the Imāmi jurists refer for concluding lawful precepts.
The Shi‘ites are regarded as the first to record jurisprudence. In this regard Mustafā ‘Abd al-Razzāq said: “The Shi‘ites were the quickest of the rest of the Muslims in inclining to writing down jurisprudence. It is rational that the Shi‘ites were the quickest in clinging to recording the lawful rules because their belief in the infallibility or semi infallibility of their Imāms urged them to write down their legal decisions, their formal and legal opinions. [13]”
4. Science of Fundamentals
Among the sciences which were studied in those times and the like was deriving religious decisions (ijtihād) ; this science was founded by the greatest Imām Abū Ja‘far Mohammed al-Bāqir, peace be on him. [14]
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5. Grammar
Grammar was among the sciences which played an important role during the ‘Abbāsid time, for some of its matters and researches were the object of heated argument at gatherings held in the palaces of the Caliphs; disputes and heated arguments concerning some of its matters took place among the leading grammarians in the presence of the ‘Abbāsid Caliph. A group of great figures specialized in this science; at their head were al-Kisā’i, al-Farrā’, Sibawayh, and this science was established by Imām ‘Ali, the Commander of the faithful, peace be on him, the pioneer of wisdom and knowledge in Islam.
6. Theology
As for theology, it was widespread in that time. The scholars and the theologians discussed important researches on this science in order to defend their beliefs. On the top of the theologians was Hishām b. al-Hakam, the student of Imām Ja‘far al-Sādiq, peace be on him, who disproved the beliefs of his opponents and established with his definite proofs the creed of the members of the House (ahl al-Bayt) , peace be on him, which Allah has chosen for His servants.
Some Sunni famous theologians were Wāsil b. ‘Atā’, Abū al-Hudhayl al-‘Allāf, Abū al-Hasan al-Ash‘ari, and Hujjat al-Islām al-Ghazāli.
7. Medicine
Medicine was widespread during that time. Imām al-Ridā, peace be on him, was at the head of the scientists in this science, and his dissertation in medicine is regarded as the most marvelous medical research, hence it has been called the Golden Dissertation (al-Risāla al-Dhahabiya). The ‘Abbāsid kings encouraged people to study this science and spent a lot of money on the specialists in it such as Gabriel b. Bakhtishū‘, the skillful doctor.
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8. Chemistry
Chemistry was among the most important sciences which attained great care in that time. Jābir b. Hayyān, the pride of the Arab east, was specialist in it; he received his researches from the greatest figure of Islamic thought, Imām Ja‘far al-Sādiq, peace be on him, whom some western scholars called the thinking brain of humanity, for it was he who established this science.
9. Architecture and Civil Engineering
Architecture and civil engineering reached zenith in that time, for the architects were creative in their designing the palaces of the caliphs whether in Baghdad or in Sāmrā’. Those palaces were the largest building throughout history. An example of the marvelous architectural designs is the ponds which were made in Sāmrā’, which the poets adored, and which astonished the minds of the scholars, in addition to that there were wonderful paintings and the Hanging Gardens the like of which has not been made even in this century when architecture and technology have reached top.
10. Astronomy
Astronomy was among the dominating sciences in that time. Al-Ma’mūn, the ‘Abbāsid, was one of those who were specialists in it. These are some sciences which dominated that time, and which represented intellectual freedom and technology in the time of the Imām, peace be on him.
The Scientific Centers
1. Baghdad
Baghdad was one of the cities of knowledge in Islamic world, for it was, as we have mentioned before, the capital of the supreme authority and of knowledge; various kinds of culture dominated it; in it spread institutes, schools, the Depository of Wisdom, public and private libraries.
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2. Yathrib
As for Yathrib (Medina) , it was the most important scientific center in Islamic world, for the school of the members of the House (ahl al-Bayt) , peace be on them, was established wherein, and it included the leading jurists and religious scholars who took care of recording the traditions of the Imāms of guidance, peace be on them, especially as it concerns their traditions on jurisprudence, which is the most perfect system in Islam. The school of the next generation (tābi‘in) was also established therein; it was the school which took great care of the jurisprudence which was narrated on the authority of the companions (of the Prophet).
3. Kūfa
Kūfa was more important than Yathrib, for in it was the greatest mosque (al-jām‘ al-A‘zam) which was a public center for Islamic studies and, in addition, there were seminars including hundreds of students who studied under professors specialist in Islamic sciences such as jurisprudence, the interpretation of the Qur’ān, the hadith (tradition) , and Arabic. The school of Kūfa objectively took care of the sciences of the members of the House (ahl al-Bayt) , peace be on them. Al- Hasan b. ‘Ali al-Washshā reported, saying: “I met nine hundred shaykhs in this mosque (i. e. the mosque of Kūfa) and all of them said: ‘Ja‘far b. Mohammed related to me (traditions). ’[15]”
Important families of knowledge graduated from the mosque of Kūfa. They are as follows: the family of Hayyān al-Taghlubi, the family of A‘yun, the children of ‘Atiya, the house of the children of Darrājj, and others. [16]
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A grammar school was established in Kūfa; one of its prominent teachers was al-Kisā’i, whom (Hārūn) al-Rashid entrusted with teaching his two sons, al-Amin and al-Ma’mūn. [17]
4. Basrah
As for Basrah, it was an important center of grammar. Abū al-Aswad al-Du’ali, the student of Imām ‘Ali, the Commander of the faithful, peace be on him, was the first to establish this school. This school competed with the school of Kūfa (for Arabic Grammar). The Basran grammarians were called the men of logic in order to distinguish them from the Kūfans grammarians. Among the leading grammarians of this school was Sibawayh, who compiled Kitāb Sibawayh (the Book of Sibawayh) in grammar, which is the ripest of Arabic books and the best of them in depth and originality. Daybūr said: “If we look at the book of Sibawayh, we will find it a ripe work and great effort to the extent that the later authors said: ‘The book must be the fruit of cooperating efforts of many scholars just like the Law (qānūn) of Ibn Sinā. ’[18]”
Basrah was not only an important center of grammar but also was a school of the science of interpreting the Holy Qur’ān. Among the prominent scholars in this science was Abū ‘Amrū b. al-‘Alā’. Besides Basrah was the school of prosody and linguistics. Among the specialists in these two sciences was al-Khalil b. Ahmed, the author of the book al-‘Ayn, which is the first linguistic dictionary written in Arabic. [19]
These are some aspects of the cultural and scientific life of that time; generally speaking, Imām al-Ridā, peace be on him, was the first pioneer of the scientific movement, for the scholars and the jurists gathered around him in order to study his pure sciences, as well as sessions were held in the ‘Abbāsid palace including the great scholars whom al-Ma’mūn summoned in order to test Imām al-Ridā, peace be on him, but they went out of the palace and announced the Imām’s excellence and mentioned with admiration his many scientific abilities.
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Footnote
[1] Al-A'lām, vol. 5, p. 29.
[2] Ibn Khullakān, Wafayāt al-A'yān, vol. 2, p. 426.
[3] Rihlat Ibn Jubayr, p. 208.
[4] Hayāt al-Imām Mohammed al-Jawād, p. 197.
[5] Tamhid Li Tārikh al-Falsafa, p. 47.
[6] Ibn al-Nadim, al-Fihrast, p. 339.
[7] 'Asr al-Ma'mūn, vol. 1, p. 375.
[8] Al-Tibyān, vol. 1, p. 4.
[9] Hayāt al-Imām al-Bāqir, vol. 1, p. 181.
[10] Ibid.
[11] Hayāt al-Imām al-Mohammed al-Jawād, p. 194.
[12] Muqaddamat al-Muqni' wa al-Hidāya, p. 10.
[13] Tamhid Li Tārikh al-Falsafa al-Islāmiya, pp. 202-203.
[14] Hayāt al-Imām al-Mohammed al-Jawād, p. 195.
[15] Hayāt al-Imām Mūsā b. Ja'far, vol. 1, p. 82.
[16] Tārikh al-Islām, vol. 2, p. 338.
[17] Hayāt al-Imām Mohammed al-Jawād, p. 191.
[18] Tārikh al-Falsafa fi al-Islām, p. 39.
[19] Hayāt al-Imām Mohammed al-Jawād, p. 192.
The Economic Life
The Economic Life
The Economic Life
Islam takes great care of combating against poverty, for it regards it as a destructive disaster which should be driven away from the public life, and hence it has made it incumbent on Muslim rulers to develop economy, to increase individual income, and to spread welfare among people. Among the things which Islam takes care of is improving economy, so it has made it obligatory on Muslim rulers to spend the state money on the public interest through developing agriculture, establishing public projects and others through which the land is prosperous. It also prevents them from taking something from state treasury for themselves and their relatives. However, the 'Abbāsids turned aside from this creative policy; they seized the money of Allah and enslaved His servants, spent a lot of money on their desires and pleasures, building their palaces and songsters, so this policy led to critical crises and divided society into two classes:
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The first class included the capitalists who controlled the wealth of the community, while they had no work except unemployment, amusement, and extravagance in the unlawful.
The second class included workers and farmers. This class was miserable, for poverty and deprivation spread among it. This division among the classes of society resulted in losing the balance of the economic life, tranquillity in both political and social lives. [1]
We will briefly talk about the matters of the public economic life, unhappiness and deprivation which the citizens faced.
The Revenues of the State
As for the returns of the state during the time of Imām al-Ridā, peace be on him, they were plentiful, for examples only the incoming of land taxes was counted and it was four hundred million dirhams. [2] It is worth mentioning that money was not counted but weighed because it was abundant, so they said: "It (money) is six or seven thousand quintals of gold. [3]"
Unfortunately, this plentiful money was not spend on improving the life of the Muslims, helping the poor and the deprived; rather most this money was spent by kings, their ministers, their children, and their retinues on their pleasures and desires. They spent on their red nights countless money; as well as the singers, the mischievous, and the dissolute became extremely rich.
Extravagance and Wastefulness
The 'Abbāsid kings were so extravagant that they spent the money of the Muslims on their pleasures and desires, for example, al-Ma'mūn faced financial straits when he was in Damascus, hence thirty million dirhams of the money of land taxes were carried to him, and he ordered twenty-four dirhams to be spent on his companions and the remainder of the money to be spent on his soldiers. [4]
Wasting the money of the Muslims was a dominating phenomenon with the 'Abbāsid kings, for example, al-Mahdi built a park and spent on it fifty million dirhams. [5] Al-Mutawakkil spent fifty million dirhams on his palace called al-Māhūza, thirty million dirhams on his palace called al-'Arūs, and twenty-five million dirhams on the lobby (bahū). Al-Shābishti said: "As al-Mutawakkil was among the men of taste and sociability, he devoted himself in an amazing manner to building sixteen magnificent palaces in Sāmarrā' and spent on them an unbelievable amount of money. [6]" Yet a further example of his wastefulness is that he spent eighty-six million dirhams on the circumcision of his sons.
Al-Ma'mūn takes Bourān in Marriage
Another example of wasting the money of the Muslims is the abundant, astonishing amount which al-Ma'mūn spent on his taking lady Bourān in marriage; the like of what he spent on that marriage has not occurred since Allah created the earth.
Al-Ma'mūn gave his wife one million dinars as a dower. It is worth mentioning that the value of a dinar was equal to a camel. Al-Hasan b. Sahl, the father of lady Bourān, stipulated that al-Ma'mūn should marry his daughter in his village situated at Fam al-Sulh[7], and he responded to that. When he wanted to marry her, he traveled to Fam al-Sulh and spent one million dinars on the soldiers who were with him. He took with him thirty thousand young boys and seven hundred slave-girls. As for the soldiers who were with him, they were four hundred thousand horsemen and three hundred thousand infantry soldiers. As for al-Hasan b. Sahl, he slaughtered thirty thousand sheep, a similar number of chicken, four hundred cows, and four hundred camels. The people called this invitation the Invitation of Islam, but this title is wrong, for such extravagance from the money of the Muslims does not belong to Islam. The expenditures of al-Ma'mūn on this marriage were thirty-eight million dinars[8] apart from what he gave to her father, for he gave him ten millions dirhams from the land taxes of Fars (Iran) and the lands of al-Sulh. [9]
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Anyhow, when al-Ma'mūn married Bourān, ambergris hazelnuts were scattered from the roof of the house of al-Hasan b. Sahl, but the people disdained them and abstained from them, so a person called out to them, saying: "Whoever has taken a hazelnut, let him break it, for he will find in it a piece of paper on which it has been written either one thousand dinars or ten silk garments or five garments or a retainer or a slave-girl. " Those who obtained pieces of paper sent them to the Divan and received what was written on them. [10] Likewise, al-Ma'mūn spent one million dirhams on the commanders of his army. [11] Congratulating al- Hasan b. Sahl, his daughter, and al-Ma'mūn, al-Bāhili said:
May Allah bless al-Hasan and Bourān regarding the marriage. O son of Hārūn, you have gained, but whose daughter is she? [12]
When the hour of wedding came, Bourān was seated on a mat made of gold. Then al-Ma'mūn came in to her and he was accompanied by his aunts and a group of the 'Abbāsid women, so al-Hasan b. Sahl scattered three hundred pearls over al-Ma'mūn and his wife. The weight of each pearl was a weight (mithqāl). None stretched out his hand to take them, so al-Ma'mūn ordered his aunts to take them; he stretched out his hand to take one, and thus the 'Abbasid women hurried to take some. Accordingly, al-Ma'mūn said: "May Allah kill Abū Nu'ās! He described wine as if he was present at this gathering of ours; he said:
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'Its small and big bubbles are like pearl pebbles on a 'ground of gold! [13]"
Al-Ma'mūn and al-Hasan b. Sahl spent on his marriage abundant money which was, without doubt, stolen from the Treasury of the Muslims, and which had to be spent, according to Allah's Law, on combating poverty and removing misery from the world of Islam.
It is worth mentioning that when Hārūn al-Rashid married lady Zubayda, he made a banquet the like of which was not made in Islam. He ordered the gifts to be unlimited, hence gold wares full of silver, silver wares full of gold, pieces of musk and ambergris were offered (to the guests). This is the extravagance and wastefulness which Islam has forbidden in order to protect the economy of the community from collapse.
The Misery and Wretchedness of the Common People
During the time of al-Ma'mūn and others, the overwhelming majority of Islamic society led a life of misery and deprivation, for it fell down under terrible poverty and wretchedness. Now let us listen to Abū al-'Atāhiya in order that he may tell us about the misery and wretchedness of the common people. Addressing the 'Abbāsid king, he said:
Who gives on my behalf successive pieces of advice to the Imām.
Surely I see that the prices of the subjects are high.
And I see that the earnings are insignificant. And I see that
the necessity is widespread.
And I see that the worries of the time come and go.
And I see that the orphans are in the miserable, empty
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houses.
They, hopeful male and female, yearn for you.
They complain (to you) of hard work with weak, loud voices.
They hope for your relief out of what they have faced, that
they may see well-being.
The misfortunes of hunger enter into evening and upon
the morning (causing) hunger.
Who relieves the hungry stomachs and naked bodies?
I have reported to you conclusive news from the subjects.
This social poetry gives an account of the state which dominated the time of Abū al-'Atāhiya, for millions of Muslims were naked, weak, and hungry, while the treasuries of the 'Abbāsid kings were full of the money of the Muslims, but this money was not spent on the interest of the Muslims; rather it was spent on the pleasures of the kings and the ways through which they corrupted the life of the common people.
Now, let us listen to the following poetry lines in which Bashshār praises Yazid b. al-Muhallab, the governor of al-Mansūr al-Dawāniqi over Africa. He says:
The boys whose eldest is still young frequent to you out
of fear of tribulations.
Don't you see, and you are aware of me, that I am the
seeker of good whose steps are short?
The drought and the corrupt time have driven him; rather
a mad seller has stolen my sleep.
He walks through his own written skin; his dangerous meeting me terrifies me.
I am terrified by seeing him; he frightens me and I have no protector.
I am grateful (to you) for your favor. Is there anyone to change the harm which has befallen me? [14]
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Have you seen how famine dominated the early 'Abbāsid ages? This poet seeks the aid of Yazid b. al-Muhallab in order to save him from poverty and misery. Hoping for Ya'qūb b. Dāwud, he says:
O man who goes early in the morning for his need with the Caliph, who some times postpones it and sometimes accomplish it,
The doors to the needs have been closed, so send for (the one with) high rank, Ya'qūb b. Dāwud.
Futayma said: Fast among us. So I said to her: If Ya'qūb (b. Dāwud) desires, we will fast, O daughter of munificence.
If (Ya'qūb) b. Dāwud gave me a relief, I would be free from need and would not return (to beg him). [15]
Have you seen this submissiveness and entreaty? All avenues of livelihood were closed before most people, and they suffered from famine and deprivation.
Heavy Taxes imposed on Inheritances
Another example of the oppression and tyranny of the 'Abbāsids is that they imposed heavy taxes on the inheritances of the dead. In his poetry lines, Ibn al-Mu'taz gives us an account of the condition of the people, their sufferings, oppression and tyranny which they faced. He says:
Woe unto him whose father dies rich, isn't this clear and famous?
His prison is in the Abode of Tribulation, and it is said:
Who knows that you are his son?
So he says: My neighbors and those who know me. So
they pull out his mustache, to the extent that he perishes;
they go too far in boxing and pushing him; and their palms
of the hand rush to slap him.
He is still in the narrowest prison until he throws the sack
(of money) to them. [16]
The 'Abbāsid kings went too far in oppression and tyranny, hence they plundered the properties of the people without any right. The historians said: "After the death of the possessors of wealth, many ('Abbāsid) rulers tried (to say) that they had no inheritors in order to control their inheritances. [17]" This severe procedure clashes with the Islamic teachings which decide that what the dead leaves as inheritance is for his own inheritor, and that the ruler has no authority over it. Yes, he who dies and has no inheritor, his inheritance is moved to Muslims' Public Treasury. Torture and confiscating the properties of the people was not confined to a special class of people; rather they included the mothers of the Caliphs, for example, al-Qāhir, the 'Abbāsid, tortured the mother of his brother al- Muqtadir. He hung her from her leg in order that she might bring out her properties, carry her endowments, and entrust selling them to (him). She refused (to do that) , but al-Qāhir forced her to do it after severe torture and punishment. [18]"
Cruelty in taking Land Taxes
The Muslims were subject to cruelty during taking land taxes from them, for the government employed over them terrorist collectors who did not respect Allah; nor did they fear the evil reckoning. They were more wicked than snakes, for they hung the fat person from one hand to the extent that he was about to die. Hence, in his poetry lines, Ibn al-Mu'taz describes this abominable manner through which land taxes were taken:
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Many times I saw the helpers take to prison and to the
Divan a noble man with a great mount.
That he might be stood in the inferno of the midday heat;
and his head was like a boiling pot.
They placed around his hand hemp ropes which cut off the limbs.
They hung him on the wall handles as if he was (iron) filings.
They slapped his back as the drum is slapped and
installed him in front of the eyes of the gloaters and the
bosom friends.
When he appealed for the help against the blaze of the
sun, a jailer answered him with kicking; and a jailer
poured oil on him, and after that he looked like a brown- red horse.
When the exertion lasted long and there was no escape for
him from what they wanted, he said: Give me a
permission to ask the merchants for a loan; otherwise, I
will sell an immovable property.
But they annoyed him and appointed four (days) , and he
found no profit in the speech.
The dissolute helpers came to him and loaned him one for ten.
Then he paid what was against him and went out, while he
had not craved after the nearness of relief.
The helpers came to him in order to ask him as if they
were pampering him.
If he lagged, they took his turban, smashed his two jugular
veins and his head.
Now, all of that has vanished, and tyranny is
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repressed by justice. [19]
Ibn al-Mu'taz describes the extreme cruelty which the collectors showed toward the people in order to take land taxes from them. They made them tired and tortured them. An example of their torturing them is as the historians say: "They hit them on the head with the iron whips[20] and the tips of reed were stabbed into their finer-nails. [21] As for al-Mansūr (al-Dawāniqi) , he would hang the people from their legs in order that they might pay what was imposed upon them. [22]"
As for land taxes during the time of al-Mahdi, the 'Abbāsid, they were taken with extreme cruelty, for the people were tortured with various kinds of torture such as (employing) beasts of prey and wasps. [23]
As for (Hārūn) al-Rashid, he was very cruel in taking land taxes. He punished the people severely and appointed over them collectors who had neither compassion nor mercy. For example, he appointed
'Abd Allah b. al-Haythem as governor for taking this tax, and he tortured the people with terrible kinds of painful torture, so Ibn 'Ayyād came in to him. He saw his cruelty and torturing the people, so he said to him: "Raise (torture) from them! Surely, I heard Allah's Apostle, may Allah bless him and his family, say: 'On the Day of Resurrection Allah will torture him who tortures the people in this world. ' So he ordered torture to be raised from the people. [24]"
About the extreme cruelty toward the people upon whom land taxes were imposed, Abū Yūsuf wrote to (Hārūn) al-Rashid, saying: "I have been informed that the governor respects some of his retinues and uses the rest as means, while they are not pious nor righteous. He (the governor) seeks help through them and employs them in his works in order not to violate (men's) rights and sacredness, but they do not keep what they have been order to; nor do they treat the people with justice. Rather their only concern is to take something from land taxes or from the properties of the people. Then they take all of that, as I have been informed, by tyranny, oppression, and aggression. [25]"
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He added, saying: "Likewise, I have been informed that they (land tax collectors) make men of land taxes stand in the sun, hang on them jars, and shackle them with that which prevent them from performing prayer, and this is (something) dreadful with Allah and ugly in Islam. [26]"
Through this cruel procedure the land tax collectors opposed the Islamic teachings which ordered them to treat people kindly and to refrain from cruelty. However, the 'Abbāsid kings turned aside from these teachings and went far away from them.
The Inheritance of the 'Abbāsid Kings
The treasuries of the 'Abbāsid kings were full of the abundant funds which were taken from the Muslim nations by force and overcoming. The following is the list of the inheritances which some of their kings left behind:
1. The Inheritance of al-Mansūr
After his death, al-Mansūr al-Dawāniqi left behind him fourteen million dinars and six hundred million dirhams. [27]
2. The Inheritance of al-Mahdi
Al-Mahdi left twenty-seven million dirhams in his treasuries. [28]
3. The Inheritance of al-Rashid
As for Hārūn al-Rashid, he left behind him nine hundred million dirhams. [29]
The 'Abbāsid kings left behind them such funds while they had not gathered them; rather it was the Muslims who gathered them through enduring poverty, misery, and depravation. These are some aspects of the economic policy which was practiced throughout the 'Abbāsid reign. In short this policy was not based on sound foundations; nor did it match the Islamic economy, which aimed at refreshing the nations, spreading welfare among them, destroying misery and poverty. Like the Umayyad king, the 'Abbāsid one was the Shadow of Allah on earth, so he moved about in the abilities of the people according to his desires. Did (al- Mansūr) al-Dawāniqi not say: "Men, I am the Authority of Allah on His earth and rule you according to success and guidance from Him. I am His treasurer over war booty gained without fighting. I work in accordance with His desire, divide it (among you) according to His will, and give it (to you) according to permission from Him. Allah has made me as a lock for it. If He wills to unlock me, He unlocks me; and if He wills to lock me, He locks me! [30]"?
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Islam does not adopt this unjust policy, for the properties of the Muslims belong to them. They should be spent on their interests and to raise their economic and intellectual levels. As for the head of the state, he has no authority over them.
The Muslims hate the 'Abbāsid Government
The Muslims hated the 'Abbāsid government, were very indignant with it, and had wished that the Umayyad government would have return to them regardless of its cruelty and torture, for they (the Abbāsids) ruled the community with oppression and tyranny. 'Abd al-Rahmān al-Afriqi said to al-Mansūr al-Dawāniqi: "Oppression has appeared in our country, so I have come to inform you (of it). Suddenly, (I have seen) oppression comes out of your country; I have seen evil deeds and widespread oppression. I think that oppression has occurred because the country is far from you. The more I approach you, the more dreadful the matter is! "
Al-Mansūr was very displeased with these words of 'Abd al-Rahmān al-Afriqi and ordered him to be driven out. [31]
Al-Mansūr asked b. Abū Dhu'ayb: "Which a man am I? "
He answered him with the statement of the free one who does not submit to authority, saying: "By Allah, you are the most wicked man in my opinion! You have seized the property of Allah and His Apostle, the share of the near of kin, the orphans, the needy! You have destroyed the weak and followed the strong and taken hold of their properties! [32]"
The policy of the 'Abbāsid kings was the same in oppression and tyranny. Ahmed b. Abū Na'im says:
I do not thing that tyranny will terminate while over the
people is an Emir from the family of 'Abbās!
Because of this line poetry, al-Ma'mūn banished him to al-Sind. [33] Abū 'Atā' al-Sindi says:
I wish that the tyranny of the Banū of Marwān lasted for
us and wish that the justice of the Banū of 'Abbās was in
the Fire! [34]
Salim al-'Adawi urged the community to revolt against the 'Abbāsid government, saying:
Till when will we not see justice pleasing us and not see
helpers for those who undertake the truth?
We are clinging to the truth and undertaking it when the
tyrants are changeable.
O men, surely this is an illness for which there is no
medicine, and a blind leader who leads blind people!
Sudayf, the poet of the free, says:
We hope that our friendliness will return after the
alienation, the enmity, and the malice, and that the state
whose leaders (implement) among us laws like those of people worshipping idols will terminate.
This poetry spread and al-Mansūr heard of it, so he ordered his governor 'Abd al-Samad to bury him (Sudayf) alive, and he did. [35]
Dr. Ahmed Mahmūd Subhi says: "However, that ideal of justice and equity for which the people waited from the 'Abbāsids was one of the imaginations, for the wildness of al-Mansūr and al-Rashid, their greediness, the oppression of the sons of 'Ali b. 'Īsā and their playing with the properties of the Muslims remind us of al-Hajjājj, Hishām, and Yūsuf b. 'Amrū al-Thaqafi. Displeasure dominated the people when Abū 'Abd Allah better known as al-Saffāh and al-Mansūr started (their government) with going too far in shedding blood in a manner which had never been known before. [36]"
The Muslims were indignant with the 'Abbāsid government, for it did not achieve their aims and hopes. Rather it was busy with recklessness, violence and forcing the people to do what they hated.
Discords and Popular Revolts
Discords surged over Islamic world and popular revolts spread in it. Without doubt, these discords and revolts resulted from the evil 'Abbāsid policy, which did not take care of the interests of society and its ambitions aiming at achieving political and social justice among the people. The following is an example of the important revolts which broke out during the time of Imām al-Ridā:
The Revolt of Abū al-Sarāyā
As for the revolt of Abū al-Sarāyā, it was among the most important revolts which broke out in that time. At this revolt the Muslims lost two hundred fighters. We will talk about some characteristics of this revolt as follows:
The Leader of the Revolt
As for the leader, designer, and planner of this revolt, he is the great 'Alawide, Mohammed b. Ibrāhim, better known as al-Tabātabā'i. [37] This great, noble 'Alawide saw that the 'Alawides and the Muslims were liable to oppression, persecution, exemplary punishments, and exhaustion, so he got ready to announce his revolt in order to save them from the ruling 'Abbāsid band. The historians said that he was gentle and kind to the poor and the deprived. One day while he was walking in a street in Kūfa, he saw an old woman following the loads of dates, picking up those falling dates and putting them into a ragged garment. He asked her about that and she answered him: "I am a woman with a husband who undertakes my provisions, and I have daughters who do nothing, so I follow these dates on the road. My children and I live on them. "
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When he heard these words, his strength collapsed, he burst into tears, turned to her and said to her warmly: "By Allah, you and the like of you will make me go out (with the sword) and my blood will be shed. [38]"
This mercy toward the poor moved him to announce his revolt, that he might save them from the oppressive who plundered the properties of the community.
Accordingly, Mohammed began making arrangements through communicating with men of opinion and influence from among Arab leaders and Muslim great figures. He asked them to join him and to take part in resisting oppression and overthrowing the standing government, and hence he met the great Arab leader Nasr b. Shayth and presented the matter before him, and he began announcing his support to him and urging him to revolt against the government, saying to him: "Till when will you be submissive, your Shi'ites oppressed, and your right usurped? [39]"
These words moved the sentiments and feelings of Mohammed and he hurried to revolt against the 'Abbāsid government. That was when he saw that the 'Abbāsids were different, their word was separated, and their unity was broken up because of the dreadful discord which took place between al-Amin and al- Ma'mūn, and which split the government and made society think of a revolt against them to save itself from the persecutions of the 'Abbāsid government.
Abū al-Sarāyā joins the Revolt
The revolt increased in strength and firmness when Abū al-Sarāyā, the experienced leader, joined it. Abū al-Sarāyā was an 'Alawide in opinion, so he felt burning desire for the 'Alawides who suffered from the persecutions of the 'Abbāsids. It is an act of good to talk about some affairs of this inspired leader.
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He is al-Sari b. Mansūr al-Shaybāni. He was a brave revolutionist from among the 'Usāmi commanders. He took part in many battles. When the discord took place between al-Amin and al-Ma'mūn, he joined the army of Herthama b. 'Ayun along with two thousand fighters. Then he was given the title of Amir (i. e. commander). When al-Amin was killed, Herthama decreased the gifts and salaries of the army. This step displeased Abū al-Sarāyā, and he decided to leave him. Abū al-Sarāyā asked Herthama for permission to make the pilgrimage, he permitted him and gave him twenty thousand dirhams. He took this sum of money and divided it among his followers, and with this he was able to make their hearts incline to him, and then he ordered them to follow him to 'Ayn al-Tamr. When they arrived at it, they captured its governor and took his belongings. They met another 'Abbasid governor and took his properties and divided them among themselves. When Herthama heard of this news, he lost his mind and sent an army to fight against Abū al-Sarāyā. When the two armies met, a violent battle occurred between them, hence the army of Herthama suffered heavy casualties and turned the back in flight. Then Abū al-Sarāya headed for al-Anbār (a city in Iraq). When he arrived in it, he controlled the local administration, killed its governor Ibrāhim al-Sharwari, and confiscated all his properties.
Abū al-Sarāyā meets Mohammed
Abū al-Sarāyā and his army continued their advance towards the 'Abbāsid centers. When they arrived in a certain country, they killed its 'Abbāsid governor. Then they reached al-Riqqa and therein they met the great leader Mohammed b. Ibrāhim. They held talks and discussed the oppression of the 'Abbāsids toward the Muslims. As a result they decided to put an end to the 'Abbāsid government and to summon (the Muslims) to pledge allegiance to al-Ridā from among the family of Mohammed, may Allah bless him and his family. [40]
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Mohammed entrusted the general military leadership to Abū al-Sarāyā, gave him confidence, and entrusted him with all the affairs and plans of the revolt.
The Declaration of the Revolt
Abū al-Sarāyā declared the revolt against the 'Abbāsid government; he took his army and advanced towards Naynawā. Then he headed for the Holy Shrine of the Father of the free and master of martyrs, Imām al-Husayn, peace be on him. He visited the Pure Shrine for a long time. Then he recited the following poetry lines of al-Nimry, saying:
May my own soul be sacrificed for al-Husayn when he
left early in the morning for death running, not returning.
That day attacked with its sword the hump and shoulder of Islam. [41]
You hurried (to death) lest an urgent vengeance should befall the people.
Allah does not hasten when you hasten; your Lord is not heedless of what you see.
She (Fātima) is wronged and the Prophet, her father, turns (his) eye in all directions, (and he is) interested (in the tragedy).
Are there any brave men to rise for her through drawing their sharp swords and spears?
Then he said in a loud voice: "If there is anyone of the Zaydiya, let him rise! "
A group of the army rose and he delivered a long sermon in which he lauded the members of the House (ahl al-Bayt) , peace be on them, mentioned their laudable deeds and excellent merits, oppression and persecution caused to them by their opponents and enemies, and then he reminded them of the master of martyrs, Imām al-Husayn, peace be on him, saying: "People, suppose that you were not present with al-Husayn and did not help him, then what has prevented you from (helping) him whom you have met and followed, while he will tomorrow go out (in revolt) to avenge his blood, his right, the heritage of his fathers and to establish the religion of Allah? What has prevented you from helping and supporting him? From this direction of mine, I am heading for Kūfa to carry out Allah's command, to defend His religion, and to help the members of the House (ahl al-Bayt)? So if you intend to go, then follow me! "
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The Zaydiya and others responded to him, so Abū al-Sarāyā and his army headed for Kūfa.
As for Mohammed, he declared the revolt on the same day when Abū al-Sarāyā declared his revolt, and many people supported him. He impatiently waited for the arrival of Abū al-Sarāya. Many days passed to the extent that Mohammed's followers scattered from him and blamed him for seeking help from Abū al- Sarāyā. Mohammed was sad because of Abū al-Sarāyā's delay. While he was anxious and worried, Abū al-Sarāyā and his army reached them. So he became very pleased. He rose for him and embraced him. He stayed with him for some days, then they headed for Kūfa. When they arrived in it, they were warmly received by its people who were delighted at their arrival and pledged allegiance to them. [42]
The army of Abū al-Sarāyā occupied Kūfa and plundered the palace of al-Fadl b. 'Īsā, the governor of Kūfa, of all things available in it. As for Abū al-Sarāyā, he was displeased with this behavior of his army, so he ordered it to refrain from taking anything and to return the looted things to their owners.
Al-Hasan b. Sahl, who was appointed by al-Ma'mūn as a ruler over Iraq, dispatched three thousand horsemen under the leadership of Zuhayr b. al-Hasan in order to fight against Abū al-Sarāyā. When they arrived in Kūfa, they met the army of Abū al-Sarāyā at a violent battle. As a result, they turned the back in flight, and the army of Abū al-Sarāyā took all their weapons. [43] Abū al-Sarāyā gained a marvelous victory over the 'Abbāsids, hence fear and terror spread among them, most of them were sure that the revolt was successful, and that they would face a dreadful fate.
The Death of the Leader Mohammed
Unfortunately, Mohammed b. Ibrāhim, the great leader, died. Most historical sources believed that he died a natural death, but some sources said that Abū al- Sarāyā put poison in food and gave it to him in order to assassinate him and get rid of him. More likely, he died a natural death, and Abū al-Sarāyā had no role in his death, for the revolt was at the beginning. It was not possible, any how, for Abū al-Sarāyā to assassinate him in those critical circumstances, for he was not sure of the success of the revolt.
Any how, Abū al-Sarāyā prepared Mohammed's pure corpse for burial. He ordered it to be washed and shrouded. Then the people carried it to the cemetery of al-Ghary in the darkness of night. [44] They buried it there, and then they returned to Kūfa. In the morning Abū al-Sarāyā gathered they people and announced the death of the great leader Mohammed b. Ibrāhim and condoled them. The people wept in loud voices, so Abū al-Sarāyā turned to them and said: "Abū 'Abd Allah has appointed Abū al-Hasan 'Ali b. 'Ubayd Allah as his testamentary trustee. If you consent to him, then he is the consent; otherwise, choose (someone else) for yourselves. "
The members of the army kept silent. So Mohammed b. Mohammed, an 'Alawide young man, addressed the 'Alawides, saying: "O family of 'Ali, surely the religion of Allah is not supported by failure, and the hand of this man (i. e. Abū al-Sarāyā) is not evil with us, for he has given vent to our anger and avenged (the blood of al-Husayn). "
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Then he turned to 'Ali b. 'Ubayd Allah and asked him: "What do you say, Abū al-Hasan? For he advised us (to choose) you. Stretch out your hand, that we may pledge allegiance to you. "
'Ali b. 'Ubayd Allah replied: "Surely, Abū 'Abd Allah (i. e. Mohammed b. Ibrāhim) , may Allah have mercy on him, chose (me). He had confidence in himself, and he did his best to (accomplish) Allah's right. (As for me) , I will not refuse his will neglect his command and leave this (matter). However, I fear that I may busy myself with it and leave other things which are more praiseworthy and better than it in the final result. So undertake leadership, may Allah have mercy upon you. We have entrusted you with leadership over us. You are the consent with us and confidence in ourselves. "
Then he turned to Abū al-Sarāyā and asked him: "What do you see? Are you content with him? "
"My consent conforms with your consent and my view conforms with your view," replied Abū al-Sarāyā.
Mohammed b. Mohammed stretched out his hand, and the people pledged allegiance to him. In the meantime he began organizing the affairs of his government with firm resolution, and then he appointed governors over the Islamic cities conquered by Abū al-Sarāyā as follows:
1. He appointed Ismā'il b. 'Ali as governor over Kūfa.
2. He appointed Ibrāhim b. Imām Mūsā b. Ja'far as governor over Yemen.
3. He appointed Zayd b. Mūsā as governor over Al-Ahwāz.
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4. He appointed al-'Abbās b. Mohammed as governor over Basrah.
5. He appointed al-Hasan b. al-Hasan al-Aftas as governor over Mecca.
6. He appointed Ja'far b. Mohammed b. Zayd as governor over Wāsit.
He also appointed Rouh b. al-Hajjājj as commander over the police and entrusted the judiciary to 'Āsim b. 'Āmir.
Currency was minted in Kūfa and it was written in it this holy verse: Surely Allah loves those who fight in His way in ranks as if they were a firm and compact wall.
The Muslims were tired of the 'Abbasid government, so they happily responded to the 'Alawide government, and the revolt quickly began to spread in Islamic world.
The 'Abbāsids understood the danger which would threaten their lives and remove their authority. The ruler of Iraq, al-Hasan b. Sahl, was defeated, so he wrote to Tāhir b. al-Husayn in order to join him in the fighting against Abū al-Sarāya. But a letter was written to him in which were the following poetry lines:
Certainty uncovers the mask of doubt; and the sedate
opinion is your best scheming.
Act carefully before he will execute against you an affair
whose evil will excite a hidden illness.
Do you entrust Tāhir with fighting the people while he has
adopted support for them and obedience to them?
He will cause to you difficulties which will result in a fierce war.
And he will send out the things hidden in his heart; when
the safeguarded things manifest, they will not disappear.
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So take care of sureness, for its features have become
luminous, while doubts have become dark.
Then take what you want through a decisive opinion;
consider it carefully and leave that which does not occur.
When al-Hasan read these poetry lines, he changed his mind and wrote to Herthama b. A'yun asking him to come quickly to him and delegated al-Sindi b. Shāhik to meet him. There was an enmity and mutual alienation between al-Hasan and Herthama. When al-Sindi met him and handed him the letter. He read it and said: "We paved the way to the caliphate and cleared its sides for them, and then they took hold of the affairs and possessed alone the direction over us. When they face a certain attitude because of their bad direction and their losing the affairs, they want to set it right through us. No, by Allah, we will not honor them until the Commander of the faithful (i. e. al-Ma'mūn) know their evil traces and ugly deeds. "
Al-Sindi turned away from him and despaired of him. Then a letter came to him from al-Mansūr b. al-Mahdi. When he read the letter, he responded and returned to Baghdad. When he arrived at al-Nahrwān, the people of Baghdad went out to receive him. At the head of them were the prominent figures and the commanders of the army. When they saw him, they dismounted. He stopped at his house. Al-Hasan b. Sahl ordered the records of the army to be brought to him. They were brought to him and he chose whomever he liked of men. The public Muslim treasuries were opened for him. So Herthama gathered an army and made arrangements to fight against Abū al-Sarāyā. When he completed his army, which was composed of thirty thousand fighters raging between horsemen and infantry soldiers, he took them and advanced towards Kūfa. In the first place, he passed through al-Madā'in, defeated its governor and occupied it. Then he advanced towards Kūfa and his army met the army of Abū al-Sarāyā.
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They clashed and terrible fights occurred between them. Many followers of Abū al-Sarāyā were killed and his military forces collapsed. Abū al-Sarāya was unable to protect Kūfa, his Capital, so he left it for al-Qādisiya (in Iraq) , and then he left it for al-Sūs, whose inhabitants closed the gates at his face. He asked them to open the gates and they did. Then a fight took place between the inhabitants of al-Sūs and Abū al-Sarāyā, who was forced to leave the city for Khurasān. He stopped in a village called Barqānā. The governor of Khurasān went to him and gave him security, and he responded to him. In the meantime the governor sent Abū al-Sarāyā to al-Hasan b. Sahl, who was then in al-Madā'in. When Abū al-Sarāyā arrived in al-Madā'in, al-Hasan b. Sahl ordered him to be killed, and he was killed. Then he ordered his head to be crucified at the eastern side of Baghdad as well as he ordered his body to be crucified at the western side of it. [45] The period between Abū al-Sarayā's revolt and his murder was ten months. [46]
With that this important revolt ended and about two hundred thousand fighters were killed during it. Without doubt this revolt and the like resulted from the bad 'Abbāsid policy which spared no effort to oppress the people and to force them to lead a life of abasement and enslavement.
Any how, the political life in the time of the Imām, peace be on him, was disorderly and ugly, for disorders spread and rebellions against the 'Abbāsid government dominated most regions of Islamic world.
Severe Punishments on the 'Alawides
The 'Abbāsids openly persecuted the 'Alawides, inflicted severe punishments on them, and killed them. As for Imām al-Ridā, peace be on him, he witnessed some of these severe punishments.
Al-Mansūr al-Dawāniqi was the first to bring about the discord between the 'Alawides and the 'Abbāsids. [47] It was he who said: "I killed one thousand or more (persons) of the progeny of Fātima, and I left their master, protector, and Imām, Ja'far b. Mohammed. [48]"
He killed this number of the children of Allah's Messenger, may Allah bless him and his family, that he might make them provisions for him through offering them to Allah, the Exalted, and their grandfather, Allah's Messenger, may Allah bless him and his family. It was he who left behind him the case of the heads of the 'Alawides, and attached to each head a piece of paper on which he wrote the name of the 'Alawide. The case contained the heads of old men, children, and youths. [49]
He said to Imām al-Sādiq, peace be on him: "I will kill you and your family, that I may leave none of you on earth! [50]"
When Abū al-Qāsim al-Rassi escaped from al-Mansūr and went to al-Sind, he said:
The tyrant is not satisfied with our blood which he sheds
every where, and he does not fall short of looking for (us).
Nothing will quench his thirst except that he will not see
on earth a son belongs to the daughter of the Prophet. [51]
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Al-Sayyid Amir 'Ali said: "Shedding the blood of the children of the Prophet, may Allah bless him and his family, is the worst page in the history of the 'Abbāsid state. [52]"
In the time of al-Hādi, the 'Alawide family suffered from fear and terrorism, for he (al-Hādi) terrified them, looked for them, stopped their livelihoods, and wrote to (the governors of) the distant regions in order to summon them. [53] He was the leader at the Battle of Fakh, which was similar to the Battle of Karbalā' in tragedies, for the number of the heads which were sent to him was more than one hundred. Children and women were captured. The captives along with the children were killed. [54]
In the time of al-Rashid, the 'Alawides suffered from severe and cruel oppression. In this regard al-Fakhri said: "He (i. e. al-Rashid) was not afraid of Allah and His acts with respect to the leading members of 'Ali, while they were the innocent children of the daughter of his Prophet. [55] He swore (by Allah) that he would kill them and their followers. He said: 'Till when will I be patient toward the family of Abū Tālib? By Allah, I will kill them and their followers. '[56]" He ordered his governor over Medina (Yathrib) to force the 'Alawides to guarantee each other. [57] It was he who demolished the grave of the master of martyrs and sweet basil of Allah's Apostle, may Allah bless him and his family, Imām al-Husayn. He ordered the nabk in whose shade the visitors sat to be cut down. This was done by his governor over Kūfa Mūsā b. 'Īsā al-'Abbāsi. [58]
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The most dreadful sin which he committed was his assassinating the Imām of the Muslims and master of the Allah-fearing, Mūsā b. Ja'far, peace be on him. That was after he had spent many years in his (al-Rashid's) prisons.
In his poem al-'Asmā', Di'bil al-Khazā'i lamented for Imām al-Ridā, peace be on him, and described the sufferings of the 'Alawides such as killing, prison, and torture at the hands of the 'Abbāsids. He says:
We know that all the districts which belong to Dhi
Yamān, Bakr, and Mudar took part in shedding their blood
just as the gamblers take part in gamble.
They killed them, took them as captives, burnt them, and
plundered them just as the invaders did toward the People
of Rome and Khazar.
I think that the Umayyads were excused when they had
done (what they did) , but I think that the 'Abbāsids have no excuse. [59]
Mansūr al-Nimri says:
The family of the prophet and those who love them hide
themselves out of fear of killing.
The Christians and the Jews feel secure, while they (the
Prophet's family) eternally belong to the community of monotheism.
In his poem in which he laments for Yahyā, the immortal martyr, Ibn al-Rūmi, a great poet, displays the sufferings of the 'Alawides as follows:
O people, your harm has lasted (through your losing) the family of Allah's Messenger. So fear (Allah) or hope for (Him).
Every time one of the pure (children) of the Prophet Mohammed is killed and stained (with his own) blood.
Through him, you sell the religion to evil Imāms. [60] So, by Allah, the religion of Allah is about to be corrupt and confused.
Then he says:
O children of the Chosen One (the Prophet) , until when do
the people kill your children?
Your tribulation will soon be dispelled.
Isn't there anyone who conforms to the right
of his Prophet and fears his Lord? [61]
In their many poems, the free poets have shown that the tyrannical rulers persecuted and oppressed the 'Alawides. We have mentioned many of their poems in our books on the Imāms of the members of the House (ahl al-Bayt) , peace be on them, that the dear reader may refer to them. We will end this research with the following letter, which shows the sufferings of the 'Alawides.
The Letter of al-Khawārizmi
In his letter to the people of Nishābūr, al-Khawārizmi demonstrated the ordeals and tribulations which befell the 'Alawides. We will narrate some of the letter as follows: "When they (i. e. the Umayyads) violated that sanctity and committed that dreadful sin, Allah became angry with them and removed the dominion from them, so He sent against them (Abū Mujrim) , not Abū Muslim, and he looked, may Allah not look at him, at the firmness of the 'Alawides and at the leniency of the 'Abbāsids, so he left his reverential fear and followed his caprice, and sold his hereafter for his world through his killing 'Abd Allah b. Mu'āwiya b. 'Abd Allah b. Ja'far b. Abū Tālib, and empowered the tyrants of Khurasān, the Kurds of Asfahān, and the Khārijites of Sijstān over the family of Abū Tālib. He killed them everywhere, and sought them in every plain and mountain until Allah empowered over him the most lovable of people to Him, and he killed him as he killed the people in obeying him, and punished him as he punished the people in pledging allegiance to him; it does not benefit him that he has made Allah angry through his pleasure, and committed what He does not desire. Al-Dawāniqi dominated the whole world, so he oppressed and wronged (the people) and treated (them) unjustly, hence his prisons were full of the members of the House of the Message (ahl Bayt al-Risāla) , the source of goodness and purity. He traced their absent and arrested their present until he killed 'Abd Allah b. Mohammed b. 'Abd Allah al-Husayni in al-Sind at the hand of 'Umar b. Hishām al-Tha'labi; then what do you think of those who
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were close to him and easy for him to arrest? This is little in comparison with those of them Hārūn killed, and with what Mūsā had done toward them before him. You have come to know what al-Husayn b. 'Ali faced at the hand of Mūsā at (the Battle of) Fakh;
(what) 'Ali b. al-Aftas al-Husayni (faced) at the hand of Hārūn (al-
Rashid) ; (what) Ahmed b. 'Ali al-Zaydi and al-Qāsim b. 'Ali al-
Husayni (faced) in prison; (and what) Ghassān b. Hādir al-Khazā'i (faced) when he ordered him to be taken. Generally speaking, before his death, Hārūn had reaped the Tree of Prophethood and uprooted the Plant of the Imāmate; you, may Allah set you right, have a greater share in religion than al-A'mash, for they have cursed him; more than Shurayk, for the they have removed him (from the office) ; more than Hishām, for they have frightened him; and more than 'Ali b. Yaqtin, for they have accused him.... "
After this part of his letter, al-Khawārizmi mentioned the Umayyads, and then he mentioned the 'Abbāsids, saying: "And say about the 'Abbāsids, for you, through praising Allah, will find a statement; pass through their wonders and you will see whatever you like.
"Their (the Imāms') war booties are collected and divided among the Daylami and the Turkish and they are carried to the Moroccan and the Forghāni, but when one of the Imāms of guidance or one of the 'Alawides from among the Household of the Chosen One (al-Mustafā, i. e. the Prophet) dies, none follows his coffin or plasters his grave. However, if insignificant one of them (the 'Abbāsids) dies, men of justice and judges follow his coffin. The leaders and the governors go to mosque for condolences on his behalf. They (the 'Abbāsids) give security to him who is an atheist or sophisticate, and they do not oppose him who reads a philosophical or Māni book. However, they kill him who is a Shi'ite and shed the blood of him who names his son 'Ali.
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"If none of the Shi'ites of the ahl al-Bayt other than al-Mu'llā b. Khanis, killed by Dāwud b. 'Ali, was killed, and if none of them was imprisoned apart from Abū Turāb al-Marwazi, then that would be a wound which never recovered, anger which never calmed, a crack which never closed, and an injure which never healed. It is sufficient for them that the poets of Quraysh in the pre-Islamic times composed poems in which they satirized the Commander of the faithful, peace be on him, and opposed the poems of the Muslims; yet their poems have been reported, and their stories have been recorded and transmitted by narrators like al-Wāqidi, Wahab b. Munabbih al-Tamimi, al-Kalbi, al- Sharqi b. al-Qatāmi, al-Haythem b. 'Adi, and Da'b b. al-Kin`ani. Some Shi'ite poets spoke of the laudable deeds of the Revelation; rather they mentioned the miracles of the Prophets, may Allah bless him and his family; nevertheless their tongues were cut off and their divans were torn, as it was done toward 'Abd Allah b. 'Ammār al-Barqi, as it was wanted toward al-Kumayt b. Zayd al-Asadi, as the grave of Mansūr b. al-Zubrqān al- Nimri was dug up, and as it was schemed against Di'bil b. 'Ali al-Khazā'i. They (the 'Abbāsids) associated with Marwān b. Abū Hafsa al-Yamāmi and 'Ali b. al- Jahm al-Shāmi for nothing except for their extremism in opposition (to the Imāms) , and their worthiness of the detest of the Lord, to the extent that Hārūn b. al- Khayzarān and Ja'far, who relied on Satan not on the Merciful (Allah) , did not give money to anyone except to those who cursed 'Ali b. Abū Tālib and supported the creed of his opponents such as 'Abd Allah b. Mas'ab al-Zubayri, Wahab b. Wahab al-Bakhtari, and the poet Marwān b. Abū Hafsa al-Amawi. During the days of Ja'far, there were (persons) such as Bakkār b. 'Abd Allah al-Zubari, Abū al-Samt b. Abū al-Jawn al-Amawi, and Ibn Abū al-Shawārib al-'Abshami. "
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After this speech he (al-Khawārizmi) mentioned the Umayyads and their oppression toward the 'Alawides, and then he continued his speech about the 'Abbāsids, saying: "And this is not more amazing than the shouting of the poets of the 'Abbāsids at their heads with the truth, even if they hated it. Giving details of him whom they (the 'Abbāsids) disparaged and killed, Mansūr b. al-Zubarqān said on Hārūn's carpet:
"'The family of the prophet and those who love them hide
themselves out of fear of killing.
The Christians and the Jews feel secure, while they (the
Prophet's family) eternally belong to the community of monotheism. '
"Di'bil, the creature of the 'Abbāsids and their poet, said[1]: 'Do
[1] Di'bil al-Khazā'i was not the creature of the 'Abbāsis; rather he was the creature of the members of the House (ahl al-Bayt) , peace be on them, and their poet. For them, he faced difficulties and persecutions. you not see that I have gone and come for thirty years, and I am always in sorrow? I see that their booty is divided among other than them, and their hands are void of their booty. '
"'Ali b. al-'Abbās al-Rūmi, al-Mu'tasim's retainer, said: 'I have sworn that none of you will be hit on the forehead. We will be patient toward you, O the Banū al- 'Abbās, just as the brave one heavily armed is patient toward the sword. Every time one of the pure (children) of the Prophet Mohammed is killed and stained (with his own) blood. '
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"Ibrāhim b. al-'Abbās al-Sawli, who was the scribe of the people and their governor, said concerning al-Ridā when al-Ma'mūn brought him near: 'He bestows upon you through your properties, and you are given one percent. '
"And how does a group of people not revolt against them (the 'Abbāsids) , while they have killed their cousins, filled the houses of the Turks and the Daylamis with silver and gold, ask for the help of the Maghribi and the Farghāni; the black Nabatis have undertaken their ministries; the non-Arabs ('ajam) and the Timtimis[62] have surrounded their leadership; nevertheless the family of Abū Tālib have been deprived of the inheritance of their mother and of the booty (fayya') of their grandfather; the 'Alawide feels appetite for a certain meal, but he is deprived of it; he asks the days for the appetite but he does not get it. The land tax (kharājj) of Egypt and of al-Ahwāz, the alms of the two sacred cities (Mecca and Medina) and of al-Hijāz are spent on Ibn Maryam al-Madini, Ibrāhim al-Mousili, Ibn Jāmi' al-Sahmi, Zalzal al-Dārib, and Barsomā al-Zāmir. The feudal estates of Bakhtishiyū' al-Nasrāni, Jāri al-Turki, and al-Afshin al-Ashrawasani are enough to be the food of a country and sufficient to numerous communities.
"They claim that al-Mutawakkil spends the night with twelve thousand mistresses, while the Sayyid from among the Sayyids of the Household is chaste through a Negro or a Sindi woman; the choice of the fund of land tax is confined to the provisions of the Safā'ina, the dining tables of the Makhātina, the foods of the Kallābin, the rites of
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[62] The Timtimis are those who speak Arabic incorrectly. the Qarrādin, Makhāriq, 'Ilwiya the singer, Zarzar, and 'Umar b. Bāna al-Mahlabi, while they (the 'Abbāsids) are miserly toward the Fātimids through a meal or a drink. They (the 'Abbāsids) spent it on a Danek (weight) of a meal; they buy the songstress for ten thousand dirhams and spend on her (an amount) sufficient to the provisions of an army.
"While the people to whom one-fifth (khums) is lawful, alms is unlawful, dignity and love is obligatory, beg out of distress and perish owing to poverty; they mortgage their swords, sell their garments, look at their booty (fayya') with a satisfied eye, and are strong toward their time through weak souls. They have no guilt except that their grandfather is the Prophet, may Allah bless him and his family, their father is the testamentary trustee (wasi) , their mother is Fātima, their grandmother is Khadija, their creed is faith, and their Imām (leader) is the Qur'ān; yet their rights are spent on the woman housekeeper, the barmaid, the masseuse, and the dressmaker; and their one-fifth (khumus) is divided among the pecking of the blood roosters, monkeys, the heads of the games, and the she- camel of journey.
"What shall I say concerning the people who incited the wild animals and birds to attack the Muslim women, plowed the grave of al-Husayn, peace be on him, and banished his visitors from their regions? What shall I say in the description of the people who were the sperms of the drunk in the wombs of the songstresses? What shall I say concerning the household from whom prostitution stemmed, through whom effeminacy spread, and through whom sodomy was known? Ibrāhim b. al-Mahdi was a singer; al-Mutawakkil was lowly and womanish; al-Mu'tazz was feminine; Ibn Zubayda was an idiot masseur; al-Ma'mūn killed his brother; al-Muntasir killed his father; Mūsā b. al-Mahdi poisoned his mother; and al-Mu'tazid killed his uncle. "
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After this paragraph al-Khawārizmi presented the tragedies
which the Umayyads committed, and then he ended his letter with
mentioning the defects of the 'Abbāsids, saying: "These
defects though big, many, ugly and horrid are small and few in
comparison with the defects of the 'Abbāsids, who built the city of the
tyrannical and spent the funds of the Muslims on amusement centers and sins. [62]"
I (i. e. the author) think that there is no inclusive political document similar to this one, for it contains all qualities of the 'Abbāsid kings and gives an account of their evil policy of which is the extreme cruelty towards the 'Alawides and depriving them of their natural rights, to the extent that they could not bear poverty; the 'Abbāsids spent enormous funds on lusts, the mischievous, the singers, and the dissolute, whereas the Household (of the Prophet) and their followers were unable to find a loaf of bread, a garment, and other life requirements.
Similarly, this document gives an account of affairs of great importance; there is no need to explain them, for their meanings are clear.