Alhassanain(p) Network for Heritage and Islamic Thought

His traditions and jurisprudence

Historians agreed unanimously on that Imam Abu Muhammad (a.s.) was the richest scientific personality in his talents and geniuses at his time, and no one was ever comparable to him in virtue and knowledge. Historians said, ‘He was the highest authority for jurisprudents in taking the rulings of the Sharia and the principles of the religion. They put forward to him books of Hadith and jurisprudence, and if he permitted these books, they would act according to them. Once, a book written by Ahmad bin Abdullah bin Khanibah was offered to him. He read it and then said to his companions, ‘It is true. Act according to it!’[153]

The Interest Of The Ulama In His Traditions

Ulama and narrators paid too much attention to his traditions for they were the truest in his time, and at the same time they were from the definite Sunna that must be followed according to the belief of the Twelver Shia. The following are some of the traditions transmitted from Imam Abu Muhammad al-Askari (a.s.):

1. Al-Hafidh (memorizer) al-Balathari narrated from his companions saying, ‘Al-Hasan bin Ali bin Muhammad bin Ali bin Muhammad bin Ali bin Musa, the imam of his age for the Shia, narrated from his father Muhammad bin Ali al-Mahjub, from his father Ali bin Musa ar-Redha, from his father Musa bin Ja’far al-Murtadha, from his father Ja’far as-Sadiq, from his father Muhammad bin Ali al-Baqir, from his father Ali bin al-Husayn as-Sajjad Zaynol Aabidin (from his father al-Husayn bin Ali), from his father Ali bin Abu Talib the master of guardians, from Muhammad bin Abdullah the master of prophets, from Gabriel the chief of the angels that Allah said, ‘It is Me, Allah that there is no god but Me. Whoever acknowledges monotheism to Me shall enter into My fort, and whoever enters into My fort shall be safe from My torment.’[154]  

2. Ibn al-Jawzi said, ‘He (Imam al-Hasan al-Askari) referred this tradition to his father from his pure fathers. My grandfather showed him a tradition in his book called Tahrim al-Khamr (prohibition of wine). I quoted this tradition and I swear by Allah that I heard him saying: I swear by Allah that I heard Abu Abdullah al-Husayn bin Ali saying: I swear by Allah that I heard Abdullah bin Ata al-Harawi saying: I swear by Allah that I heard Abdurrahman bin Ubayd al-Bayhaqi saying: I swear by Allah that I heard Abu Abdullah al-Husayn bin Muhammad ad-Daynawari saying: I swear by Allah that I heard Ahmad bin Abdullah ash-Shi’iy saying: I swear by Allah that I heard Abu Muhammad bin Ali bin Muhammad saying: I swear by Allah that I heard my father Ali bin Musa ar-Redha saying: I swear by Allah that I heard my father Ja’far saying: I swear by Allah that I heard my father Muhammad saying: I swear by Allah that I heard my father al-Husayn bin Ali saying: I swear by Allah that I heard Ali bin Abu Talib saying: I swear by Allah that I heard Muhammad (a.s.) saying: (I swear by Allah that I heard Gabriel saying:) I swear by Allah that I heard Michael saying: I swear by Allah that I heard Israfel saying: I swear by Allah…that I heard Allah saying: “A drinker of wine is like a worshiper of idols.”

Abu Nu’aym al-Fadhl bin Dakeen said, ‘This is a true tradition narrated by the pure progeny and narrated by some men from the messenger of Allah (a.s.).’[155]

Traditions On Religious Rulings

Narrators narrated many traditions on religious questions that Imam Abu Muhammad (a.s.) was asked about. Worth mentioning is that these traditions came through letters which showed the great pressure that the imam was surrounded with by the Abbasid government where ulama could not associate with him except through correspondence. The following are some of those questions:

1. Muhammad bin al-Hasan as-Saffar wrote to Imam Abu Muhammad (a.s.) asking him about the specified quantity (of water) that a dead one should be washed with. It was narrated that a junub[156] should wash with six rotls of water, and a menstruating woman with nine rotls, so what would be the limit of water for a dead person to be washed with?

Imam Abu Muhammad (a.s.) replied, ‘A dead should be washed until he would be pure inshallah.’

Abu Ja’far as-Saduq said, ‘This reply is with me among a collection of replies by his handwriting (peace be upon him) in a book.’[157]

This reply shows that there is no limit in the water that a dead person should be washed with, but he should be washed until he becomes pure.

2. Ibrahim bin Mahziyar wrote to Abu Muhammad al-Hasan (a.s.) asking him about offering prayer in (clothes dyed with) kermes and saying that his companions refrained from offering the prayer in it. Imam Abu Muhammad (a.s.) replied, ‘There is no problem in it at all, and praise be to Allah.’[158]

3. Muhammad bin al-Hasan as-Saffar wrote To Imam Abu Muhammad al-Hasan bin Ali (a.s.) asking him, ‘Some man died and he had ten days of qadha’[159] fasting that he had to perform before his death. He left two successors (children). Is it possible for each one of his successors to fast for five days?’

The imam (a.s.) replied, ‘His elder successor is to fast for ten days, inshallah.’[160]

4. Ibrahim bin Mahziyar wrote to Imam Abu Muhammad (a.s.): “O my master, your mawla[161] Ali bin Mahziyar had recommended the hajj to be performed on behalf of him from (the revenue of) a garden…twenty dinars every years, and since the way of Basra was blocked, costs became doubled for people that twenty dinars were not enough (for the hajj). Some others of your mawlas recommended of two (performances of) hajj.’

The imam (a.s.) replied, ‘You make (the costs of) three seasons of hajj in two, inshallah the Almighty.’[162]

5. Ali bin Muhammad al-Hudhayni wrote to Imam Abu Muhammad (a.s.) saying, ‘My cousin has recommended a hajj to be performed on behalf of him with fifteen dinars every year, and this is not enough. What do you order me to do?’

The imam (a.s.) replied to him, ‘You make (the costs of) two (seasons of) hajj in one. Allah is Aware of that.’[163]

6. Muhammad bin al-Hasan as-Saffar wrote to Imam Abu Muhammad al-Hasan bin Ali (a.s.), ‘Is the witness of the executer of a dead person accepted when he claims that the dead person has a debt on some one if there is another reliable witness?’

Imam Abu Muhammad (a.s.) replied, ‘If another reliable man witnesses with him, then the claimer has to take an oath.’

In replying to another letter like this, the imam (a.s.) said, ‘Yes, after taking an oath.’[164]

7. Muhammad bin al-Hasan as-Saffar wrote to Imam Abu Muhammad (a.s.) saying, ‘Some man made a will to his children, some of whom are adults and some are young children. Is it possible for the adults to execute their father’s will and pay his debts before the young children come to age?’

Imam Abu Muhammad (a.s.) replied, ‘Yes, the adults have to pay their father’s debt and not to delay it for that (until the others come to age).’[165]  

8. Muhammad bin al-Hasan as-Saffar (may Allah be pleased with him) wrote to Abu Muhammad al-Hasan bin Ali (a.s.), ‘Some man guards caravans in frightening places without the permission of the ruler. They (the men of the caravans) agree with him to give him a certain amount. Is it permissible for him to take (wage) from them?’

The imam (a.s.) replied, ‘If he hires himself for a specified wage, he can take his right, inshallah.’[166]

9. Muhammad bin al-Hasan as-Saffar (may Allah have mercy on him) wrote to Abu Muhammad al-Hasan bin Ali (a.s.), ‘Some one bought a house, and there was another house (floor) on this house. Would the upper house be included in the lower house?’

Imam Abu Muhammad (a.s.) replied, ‘He could not possess except what he had bought with its limits and conditions, inshallah.’[167]

The jurisprudents of the Twelver Shia gave a fatwa that if some one sold a house, its land, upper and lower building would be with it, except if the upper floor was independent in its entry and exit, because that might be a reason to exclude it from the sold house. They depended in this fatwa on this tradition.

10. Muhammad bin al-Hasan as-Saffar (may Allah have mercy on him) wrote to the imam, “Some man said to two men: ‘Bear witness that my house in the so-and–so place with all its limits and all the furniture in it is (sold) to so-and-so.’ It is not known what furniture there is in the house.”

Imam Abu Muhammad (a.s.) replied, ‘It is alright if the buying has included all that, inshallah.’[168]

11. Muhammad bin al-Hasan as-Saffar (may Allah have mercy on him) wrote to Imam Abu Muhammad (a.s.), ‘Some man had some pieces of land in a village. It was time for him to go to Mecca (to perform the hajj). The village was somehow far from his house and he had no enough time to define the boundaries of his land. He defined the four boundaries of the village and said to the witness: ‘Bear witness that I have sold to so-and-so all the village whose boundaries are so-and-so.’ In fact, he just had some pieces of land in the village. Would that be right for the buyer or he would possess just a part from the village though the seller had acknowledged to him the whole village?’

Imam Abu Muhammad (a.s.) replied, ‘It is not permissible for one to sell what he does not own, and the buyer can possess only what the seller owns.’[169]

12. Muhammad bin al-Hasan wrote to Imam Abu Muhammad (a.s.) about a man who asked him to bear witness that he had bought a farm to another but he did not know the limits of the farm at the time when he asked him to witness. He said to him, ‘When they tell you the limits, you acknowledge them.’ Was it permissible for him to bear witness?

Imam Abu Muhammad (a.s.) replied, ‘Yes, it was, and praise be to Allah.’[170]  

13. Muhammad bin al-Hasan as-Saffar wrote to Imam Abu Muhammad (a.s.), ‘Some one took an oath that he would be free from Allah the Almighty or from the messenger of Allah, but then he broke his oath. What should his repentance and penance be?’

The imam (a.s.) replied, ‘He should feed ten poor people with a mudd of food (about 750 gr.) for each, and pray Allah to forgive him.’[171]

15. Muhammad bin al-Hasan as-Saffar wrote to Imam Abu Muhammad (a.s.), ‘There is some woman whose husband has divorced her and he does not pay her the specified expenditure, though she is in need. Is it permissible for her to go out and spend the night out of her house to work and satisfy her need?’

Imam Abu Muhammad (a.s.) replied, ‘There is no objection to that if Allah knows that she is true (in her going out to work and satisfy her needs).’[172]

A woman, who is divorced in revocable divorce, remains as one’s wife as long as she is still in the iddah.[173] The husband must pay her expenditure and she must obey him. It is not permissible for her to get out of his house without his permission. However, if the husband does not spend on her, it is permissible for her to go out for work as Imam Abu Muhammad (a.s.) has said.

16. Muhammad bin al-Hasan as-Saffar wrote to Imam Abu Muhammad (a.s.), ‘Some woman undergoes the iddah after the death of her husband. She is in need and has no one to spend on her. She works for people. Is it permissible for her, during her iddah, to get out and spend the night away from her house for work and necessary needs?’

The imam (a.s.) replied, ‘There is no objection to that, inshallah.’[174]

17. Muhammad bin al-Hasan as-Saffar (may Allah be pleased with him) wrote to Abu Muhammad al-Hasan bin Ali (a.s.), ‘Some man made his will (to bequeath) for two persons. Is it permissible for one of them to do alone with a half of the inheritance and the other one with the other half?’

The imam (a.s.) replied, ‘They should not contradict the dead one’s will and they should do as he has ordered them to do.’[175]  

If someone bequeaths to two persons, any of them should not do alone with the half of the inheritance, but they should discuss the matter together. Any of them has no right to do with the inheritance according to his own opinion only and without the permission of the other as the tradition says.

18. Muhammad bin al-Hasan as-Saffar wrote to Imam Abu Muhammad al-Hasan bin Ali (a.s.), ‘Some man willed to bequeath the third of his properties to his children that the share a female would be like the share of a male. Would the male have the shares of two females from the will?’

The imam (a.s.) replied, ‘It is permissible for the dead one as he has willed.’[176]

This tradition shows that a Muslim is free to do with the third of his properties as he likes. He can gift it with same shares to his male and female children, and he can give one more than the other. He can order the third of his properties to be spent on charitable organizations as well.

19. Sahl bin Ziyad al-Aadami wrote to Imam Abu Muhammad (a.s.), ‘Some man had male and female children. He acknowledged that a farm would be for his children but he did not mention that it would be divided among them due to the shares and commands of Allah. Male and female children were the same in this will.’

The imam (a.s.) replied, ‘They should execute their father’s will as he had specified. If he did not specify anything, they would divide the inheritance according to the Book of Allah the Almighty, inshallah.’[177]

20. Muhammad bin al-Hasan as-Saffar (may Allah be pleased with him) wrote to Abu Muhammad al-Hasan bin Ali (a.s.), ‘Some man was the executor of someone who died. This executor appointed another one as the executor instead of him. Would this (second) man be obliged to execute the will of that man whose executor was that (first) man?’

The imam (a.s.) replied, ‘He would be obliged to his right if he had some right with him (with the dead man), inshallah.’[178]

This tradition shows that an executor is not permitted to ask another one to execute what he himself has been ordered to execute except when he has a right with the man of the will, and then he has the right to appoint another one to take his right back. Jurisprudents say that an executor has the right to appoint another executor after him if he has been permitted by the man of the will to do that.

21. Muhammad bin al-Hasan as-Saffar wrote to Imam Abu Muhammad (a.s.) asking him about entailment and what had been transmitted from his fathers (a.s.) about it. Imam Abu Muhammad (a.s.) replied, ‘Entailments should be dealt with as their owners have entailed them on, inshallah.’[179]

22. Muhammad bin al-Hasan as-Saffar wrote to Imam Abu Muhammad al-Hasan bin Ali (a.s.), ‘Some man died and left a grandson and a full brother. To whom would the inheritance be?’

The imam (a.s.) replied, ‘The inheritance would be for the closest one, inshallah.’[180]

His companions and the narrators of his traditions

The Abbasid government did not allow ulama and jurisprudent to contact with Imam Abu Muhammad (a.s.) lest his virtues and vast knowledge would be spread among people everywhere, and then people would be affected by him and turn their backs to the Abbasids. In spite of all the severe procedures the Abbasids took to separate the imam from people, some ulama and narrators contacted with him and narrated his traditions. Here we mention the companions and narrators in brief because this completes the research on the personality of Imam Abu Muhammad (a.s.).

1. Ibrahim bin Abu Hafs Abu Isaaq al-Katib

An-Najashi said about him that he was a sheikh from Imam Abu Muhammad al-Askari’s companions. He was reliable, notable man. He had written a book refuting the excessive and refuting Abul Khattab.[181]

2. Ibrahim bin Khasib al-Anbari

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[182]

3. Ibrahim bin Abdah

Sheikh at-Toosi mentioned him as one of Imam al-Hadi and Imam al-Askari's companions.[183] We have mentioned in a previous chapter the letters of Imam al-Askari (a.s.) to him that showed his reliability and high position.

4. Ibrahim bin Ali

 Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[184] He was unknown.

5. Ibrahim bin Muhammad bin Faris an-Naysaburi

Sheikh at-Toosi mentioned him as one of Imam al-Hadi and Imam al-Askari's companions.[185] Once, al-Kashshi asked Abu an-Nadhr al-Ayyashi about some men among whom was Ibrahim bin Muhammad bin Faris, and he said, ‘As for Ibrahim bin Muhammad bin Faris, he is not bad.’[186]

6. Abu Isaaq Ibrahim bin Mahziyar al-Ahwazi

He had written a book called “al-Bisharaat”.[187] Isaaq bin Muhammad al-Basri narrated that Muhammad bin Ibrahim bin Mahziyar said to him, ‘When my father (Ibrahim) was about to die, he gave me some money and gave me a certain sign. No one knew about this sign except Allah the Almighty. He said to me, ‘Whoever show you this sign, you have to give him this money.’ I went to Baghdad and stopped at an inn. On the following day, someone came and knocked the door. I asked the servant to see who he was. The servant said, ‘An old man at the door.’ I said, ‘Let him come in.’ The old man came in, took a seat and said, ‘I am al-Umari. Give me the money that is with you which is so-and-so.’ He showed me the sign and I gave him the money.’[188] Al-Umari was the agent of Imam Abu Muhammad (a.s.).

Ibrahim bin Mahziyar narrated from Imam Abul Hasan al-Hadi (a.s.), Imam Abu Muhammad al-Askari (a.s.), Ibn Abu Umayr, and others. Ahmad bin Muhammad, Sa’d bin Abdullah, Abdullah bin Ja’far al-Himyari, and others narrated from him.[189]

7. Ibrahim bin Yazid

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions. He also mentioned his brother Ahmad bin Yazid as one of Imam al-Askari’s companions.[190]

8. Ibrahim bin Isma’il bin Dawud bin Hamdun al-Katib an-Nadim

He was the master of linguists. He narrated from Imam Abu Muhammad al-Askari (a.s.) and from his father.[191] An-Najashi said, ‘He was the close companion of our master Abu Muhammad al-Askari (a.s.) and of his father Abul Hasan (al-Hadi) (a.s.) before.’

He had written some books like “The names of mountains, watercourses, and valleys”, “Bani[192] Murrah bin Owf”, “Bani an-Namr bin Qasit”, “Bani Aqil”, “Bani Abdullah bin Ghatafan”, “At-Tayy”, “The poetry of al-Hujayr as-Saluli”, “The poetry of Thabit bin Qutnah and his craft”, “Bani Kulayb bin Yarbu’”, “The poetry of bin Murrah bin Hammam”, and “Nawadir al-A’rab: rarities of the nomads”.[193]

9. Abu Hamid Ahmad bin Ibrahim al-Muraghi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions. Ibn Dawud said about him, ‘He is praiseworthy of a very high position.’[194] Ahmad narrated, ‘Abu Ja’far Muhammad bin Ahmad bin Ja’far al-Qummi al-Attar wrote to the imam (peace be on him) describing us to him. The imam (a.s.) replied, ‘I read that which you described Abu Hamid (may Allah honor him by His obedience) with and understood his state. May Allah take him to the best end and not cease His favors on him, and may Allah be his guardian.’[195]

10. Ahmad bin Idris al-Qummi al-Mu’allim

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[196] An-Najashi said, ‘He was a reliable jurisprudent from among our companions. He was trustworthy in his many narrations. He had written a book on rarities. He died in 306 AH on the way from Mecca to Kufa.’[197]

11. Ahmad bin Isaaq bin Abdullah bin Sa’d bin Malik bin al-Ahwas al-Ash’ari al-Qummi

He was the deputy of the people of Qum. He narrated traditions from Abu Ja’far the Second (Imam al-Jawad) and from Abul Hasan (Imam al-Hadi) (peace be on them). He was from the close companions of Imam Abu Muhammad (a.s.). He had written some books such as “Ilal as-Sawm: causes of fasting” and “Masa’il ar-Rijal: questions of men” which he had collected from Abul Hasan the Third (Imam ar-Redha) (a.s.).[198]

Sheikh at-Toosi said he was one from those who had met Imam al-Mehdi (a.s.).[199]

Muhammad bin Ahmed bin as-Salt al-Qummi wrote a letter to ad-Dar (to the imam) and mentioned in it the story of Ahmed bin Isaaq al-Qummi and his companionship. He mentioned that he wanted to perform the hajj and needed one thousand dinars. He said in the letter, ‘If my master sees that he orders to lend him this amount and get it back from him in his country when he comes back, I shall do (give him the money).’ The imam (a.s.) replied, ‘It is a gift from us to him and when he comes back, he will get another gift from us.’[200] This story showed his faith and the respect of the imam (a.s.) towards him.

Abdullah bin Ja’far al-Himyari said, ‘Once, Sheikh Abu Amr (may Allah have mercy on him) and I met Ahmad bin Isaaq, who made a sign to me to ask Abu Amr about the Successor (Imam al-Mehdi). I said to him, ‘O Abu Amr, I want to ask you about something that I have no doubt about.’ He said, ‘Ask about what you want!’ I said to him, ‘Did you see the Successor after Abu Muhammad (a.s.)?’ He said, ‘By Allah, yes.’[201]

Anyhow, this man was reliable and had a high position near the Ahlul Bayt (a.s).

12. Ahmad bin al-Hasan bin Ali bin Fadhdhal

Sheikh at-Toosi mentioned him as one of Imam al-Hadi and Imam al-Askari's companions.[202] It was said that he was Fatahite[203] and he was reliable in narration. He had written some books such as “Prayer”, and “Wudu”. He died in 260 AH.[204]

13. Abu Ali Ahmad bin Hammad al-Mahmudi

Sheikh at-Toosi mentioned him as one of Imam al-Hadi and Imam al-Askari's companions.[205] Al-Kashshi mentioned that Muhammad bin Mas’ood said, ‘Abu Ali Muhammad bin Ahmad bin Hammad al-Mahmudi al-Marwazi said, ‘Abu Ja’far (a.s.) wrote to my father (as mentioned) in a chapter of his book,…(and every soul shall be paid in full what it has earned, and they shall not be wronged) .[206] As for this life, we are tried in it with misfortunes, but whoever loves his friend and believes in his beliefs shall be with him even if he is far from him. And as for the afterlife, it is the abode of eternity.’

Al-Mahmudi said, “The imam (a.s.) wrote to me after my father’s death, ‘Your father has passed away, may Allah be pleased with him and with you. He is still praiseworthy to us. And you shall not be far from this state.’”[207]

This praise of the imam towards him shows that he was trustworthy, good man. Al-Kashshi mentioned other traditions narrated by this man.

14. Ahmad bin Muhammad bin Yasar

Al-Barqi mentioned him as one of Imam al-Askari's companions.[208] Al-Najashi said about this man, ‘He was from the clerks of Abu Tahir at the time of Abu Muhammad (a.s.). He was known as as-Sayyari. He was weak in narrations and of bad beliefs as al-Husayn bin Abdullah told us. His narrations were not regarded. He narrated mursal[209] traditions. He had some books like “Thawab (reward of) al-Qur’an”, “Medicine”, “Recitations”, “Rarities”, and “al-Gharat (raids)”.[210]

Al-Kashshi mentioned that Ibrahim bin Muhammad bin Hajib said, ‘I read in a paper with al-Jawad (a.s.) that he informed someone, who asked about as-Sayyari, saying, ‘He was not as he claimed for himself. Do not give him anything (of traditions).’[211] Scholars accused him in his beliefs. He died while still on his bad beliefs.

15. Ahmad bin Abdullah bin Marwan al-Anbari

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[212]

16. Ahmad bin Muhammad bin Musshir

He narrated from Imam Abu Muhammad (a.s.), and Ali bin Abu Khulays narrated from him. Sayyid al-Khoei said, ‘Nothing was mentioned that might prove the reliability or the praise of this man. As for the saying of Sheikh as-Saduq about him that he was “the companion of Abu Muhammad (a.s.)”, it does not mean he was reliable or good. How is that whereas there were bad men among the companions of the Prophet (a.s) so what about those who accompanied the imam?!...’[213]

17. Ahmad bin Muhammad al-Hudhayni

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[214]    

18. Ahmad bin Hilal al-Abrata’iy

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[215] He was of bad beliefs and no one regarded his narrations.[216] The imam (a.s.) dispraised him and declared that he was free from him. He wrote to al-Qassim bin al-Ala’, ‘Our order has come to you about the liar ibn Hilal, may Allah have no mercy on him. He -may Allah neither forgive his sins nor may He pardon his slips-often interfered in our affairs with no permission or satisfaction from us. He was opinionated and he refrained from our dues. He did not carry out our orders except what he liked and wanted. May Allah take him to the fire of Hell. We were patient with him until Allah cut off his life after our pray. We had informed some people of our followers about him at that time-may Allah have no mercy on him. There are some people who do not quit him. Make al-Issaqi-may Allah keep him and his family safe-know what we have informed you about the status of this sinner, and make whoever asked about him from the people of his village and other villages know that, and tell whoever deserves to know that. He shall not be excused even by our followers in suspecting what our reliable companions have narrated from us…’

This tradition shows that this man was deviant. He died in 267 AH.[217]

19. Isaaq bin Isma’il an-Naysaburi

He was reliable. Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[218] The imam (a.s.) prayed Allah for him in one of his letters.[219]

20. Abu Ya’qub Isaaq bin Muhammad al-Basri

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[220] Al-Kashi said he was from the heads of the excessive.[221]

21. Isma’il bin Muhammad bin Ali bin Isma’il al-Hashimi al-Abbasi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[222]

22. Jabir bin Suhayl as-Sayqal

He was the agent of Imam Abul Hasan al-Hadi (a.s.), Imam Abu Muhammad al-Askari (a.s.), and Imam al-Mehdi (a.s.).[223]

23. Abul Qassim Jabir bin Yazid al-Farisi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[224]

24. Ja’far bin Ibrahim bin Noah

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[225]

25. Al-Hasan bin Ahmad al-Maliki

He was from the companions of Imam Abu Muhammad (a.s.). He narrated from his father, and Ali bin al-Husayn bin Babwayh narrated from him.[226]

26. Al-Hasan bin Ishkeeb al-Marwazi

He lived in Samarqand. He was a theologian, scholar, and an author. Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[227]

27. Al-Hasan bin Ja’far

He was known as Abu Talib al-Faghani. Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[228]

28. Al-Hasan bin Ali bin Nu’man al-Kufi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[229] Al-Najashi said, ‘He was the mawla of bani Hashim. His father Ali bin an-Nu’man was trustworthy of true traditions. He had a very useful book on rarities.[230]

29. Al-Hasan bin Muhammad bin Baba al-Qummi

He was excessive. Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions without adding “al-Qummi” to his name. al-Kashshi said, ‘Abul Fadhl bin Shathan mentioned in one of his books that ibn Baba al-Qummi was one of the famous liars.’

Sa’d said that al-Ubaydi said to him, ‘Once, (Imam) al-Askari wrote to me saying: I am free before Allah from al-Fihri and al-Hasan bin Muhammad bin Baba al-Qummi, and you also should be free from them. I warn you and all my followers from them. I curse them. The curse of Allah be on them. They extort the monies of people in the name of us. They are mischievous and harmful. May Allah harm them and plunge them into mischief. Ibn Baba pretends that I have sent him as a prophet and that he is a “bab”.[231] The curse of Allah be on him. Satan has mocked at him and deceived him. Allah curses whoever accepts that from him. O Muhammad, if you are able to split his head with a rock, you do. He has harmed me. May Allah harm him in this life and in the afterlife.’

This letter shows that the imam (a.s.) was so angry at this man who had denied his religion and gone too far in deviation.

30. Al-Hasan bin Musa al-Khashshab

An-Najashi said about him, ‘He was from our notable companions. He was famous in knowledge and Hadith, and had written some books such as “Refuting the Waqifites” and “the Rarities”. It was said that from his books there were the books of “the Hajj”, and “the Prophets”. Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[232]  

31. Abu Own al-Hasan bin an-Nadhr al-Abrash

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[233]

32. Al-Hasan bin an-Nadhr

It was he who was carried to the Sacred District “Surra Man Ra’a” after the death of Imam Abu Muhammad (a.s.). The Imam (a.s.) had given him two garments. He died in Ramadhan and was enshrouded in these two garments. He was from the people of Qum, and from those who met Imam al-Mehdi (a.s.) and saw his miracles other than his (Imam al-Mehdi’s) agents.[234] Sayyid al-Khoei thought he was but the very man mentioned above and not another one.[235]

33. Al-Husayn bin al-Hasan bin Abban

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions and said, ‘He met the imam (a.s.) but we do not know whether he narrated from him or not. Ibn Qoulwayh said he was from the relatives of as-Saffar and Sa’d bin Abdullah but he was before them because he narrated from al-Husayn bin Sa’eed but they both did not.’[236]

34. Hafs bin Amr al-Umari

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[237] He was one of the best companions of the imam (a.s.). Isaaq bin Isma’il had a letter from Imam Abu Muhammad (a.s.) saying, ‘Do not leave the country until you meet al-Umari. May Allah be pleased with him for my pleasedness with him. You greet him, be acquainted with him and make him be acquainted with you, because he is pure, loyal, chaste, and close to us. Everything that is carried to us from countries comes to him at last so that he brings it to us. Praise be to Allah too much.’[238]

This shows that he was reliable, good man, and close to the Ahlul Bayt (a.s).

35. Abu Sa’eed Hamdan bin Sulayman an-Nayshaburi

Sheikh at-Toosi mentioned him as one of Imam al-Hadi’s companions one time and another time as one of Imam al-Askari's companions.[239] He was reliable from the notables of the Shia.

36. Hamza bin Muhammad

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[240] He narrated the tradition of “the cause of the legislating of fasting”, and Isaaq bin Muhammad narrated from him.[241]

37. Dawud bin Abu Zayd

He was reliable, truthful, religious man from Nayshabur. Sheikh at-Toosi mentioned him as one of Imam al-Hadi and Imam al-Askari's companions.

38. Dawud bin Aamir al-Ash’ari

He was from Qum. Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions,[242] and so did al-Barqi.[243]

39. Dawud bin al-Qassim

He was known as Abu Hashim al-Ja’fari. He was one of the eminent Muslims and one of the famous scholars in religion. Here we talk in brief about this great personality.

His lineage

His lineage belonged to the eternal martyr in Islam Ja’far bin Abu Talib at-Ţayyar. He was the son of al-Qassim bin Isaaq bin Abdullah bin Ja’far,[244] and there was no lineage more than this noble lineage at all.

His allegiance to the Ahlul Bayt (a.s)

Abu Hashim was very loyal to the infallible imams (a.s.). He met Imam ar-Redha, Imam al-Jawad, Imam al-Hadi, and Imam Abu Muhammad al-Hasan al-Askari (peace be on them). He devoted himself to them. He composed good poetry on praising them.

His position near the imams

Abu Hashim had a high position near the imams whom he was contemporary with. Once, Imam al-Hadi (a.s.) said to him, ‘O Abu Hashim, which blessing of Allah you want to be grateful for? Allah has endowed you with faith that saves your body from Fire, endowed you with soundness that helps you in obedience, and endowed you with satisfaction that keeps you away from degradation.’[245]

His social status

All classes of the society highly regarded Abu Hashim. Biographers said about him, ‘He was preferred by rulers. He was pious, devoted, ascetic, knowledgeable, and active. No one of the Talibites[246] at his time was like him in his high lineage.’[247]

His courage

Abu Hashim was so courage that he did not fear any ruler. He announced the truth even in the most critical environments. Historians said that when the head of Yahya, the great rebel, was brought to Baghdad, the people of Baghdad went to Muhammad bin Abdullah bin Tahir, who killed Yahya, congratulating him on the victory!! Abu Hashim was among those people. He said to the emir, ‘O emir, I have come to you congratulating on something that if the messenger of Allah (a.s.) was alive, he would be consoled on.’

All present people became silent and no one answered him with anything.[248] He left angrily while reciting the following verses of poetry:

“O Family of Tahir, eat it harmfully,

for the flesh of the Prophet is not edible.

A revenge that its seeker is Allah,

Definitely it will be taken.”[249]   

His death

He died in Jumadi al-Oola[250] in 261 AH,[251] a year after the death of Imam Abu Muhammad (a.s.).

40. Sa’d bin Abdullah al-Qummi

He was contemporary with Imam Abu Muhammad (a.s.). Sheikh at-Toosi said that he did not know whether Sa’d had narrated from the imam (a.s.) or not.[252] An-Najashi said, ‘He was the chief, jurisprudent, and notable of this sect (the Shia). He heard many traditions from the public. He traveled here and there seeking traditions. He met al-Hasan bin Arafa, Muhammad bin Abdul Melik ad-Daqiqi, Abu Hatim ar-Razi, and Abbas at-Tarqufi, and he met our master Abu Muhammad (a.s.)…He compiled many books like “Mercy”, “Wudu”, “Prayer”, “Zakat”, “Hajj”, besides many other books written by him.’[253]

He died in 301 or 299 AH.[254]

41. As-Sindi bin ar-Rabee’

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions and added that he was reliable from Kufa.[255]

42. Abu Sa’eed Sahl bin Ziyad al-Aadami ar-Razi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[256] An-Najashi said, ‘He was weak in narration and independable. Ahmad bin Muhammad bin Eesa accused him of excessiveness and lying and he exiled him from Qum to ar-Riyy where he lived before. He wrote to Abu Muhammad al-Askari (a.s.) through Muhammad bin Abdul Hameed al-Attar…He had a book on rarities.’[257]

43. Shahwayh bin Abdullah al-Jallab

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[258]