Alhassanain(p) Network for Heritage and Islamic Thought

44. Salih bin Abu Hammad

An-Najashi said, ‘Salih bin Abu Hammad Abul Khayr ar-Razi met Imam Abul Hasan (al-Hadi) (a.s.). He was ambiguous that some people knew him and others denied him. He had some books like “The speeches of Ameerul Mo'minin” and “Rarities”.[259] Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[260]  

45. Salih bin Abdullah al-Jallab

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[261]

46. Abdul Adheem al-Hasani

This noble master belonged to the pure progeny of Imam al-Hasan (a.s.) the grandson of the messenger of Allah (a.s.). He was the son of Abdullah bin Ali bin al-Hasan bin Zayd bin Imam al-Hasan (a.s.). Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[262] An-Najashi mentioned that Ahmad bin Muhammad bin Khalid al-Barqi said, ‘Abdul Adheem came to ar-Riyy escaping from the ruler. He lived in a vault in a house of one of the Shia in Sikkat al-Mawali. He worshipped Allah in that vault; fasting the day and spending the night in praying and supplicating. He went out in disguise to visit the tomb that was opposite to his tomb (later on). He said that it was a tomb of one of the sons of Imam Musa bin Ja’far (a.s.). He remained living in that vault and his news moved from one to another of the Shia until most of them knew him. Once, a man from the Shia saw in sleep that the messenger of Allah (a.s.) said to him, ‘A man from my progeny shall be carried from Sikkat al-Mawali and buried near the apple tree in the garden of Abdul Jabbar bin Abdul Wahab’ and he pointed to the place. The man went to buy the tree and its place from its owner. The owner asked him, ‘What for do you want to buy the tree and its place?’ The man told him about his dream, and then the owner of the tree remembered that he also had seen such a dream and entailed the place of the tree and all the garden on the Sharif and the Shia to be buried in. Abdul Adheem became ill and then died (may Allah have mercy on him). When he was to be washed, a piece of paper was found in his pocket written in it his noble lineage.’[263]

This noble man was a knowledgeable jurisprudent. Abu Hammad ar-Razi said, ‘Once, I went to Ali bin Muhammad (al-Hadi) (a.s.) in Surra Man Ra’a. I asked him about some questions of halal and haram and he answered me. When I wanted to leave him, he said to me, ‘O Hammad, if some thing of your religion is dubious to you, ask Abdul Adheem bin Abdullah al-Hasani about it and give him my best regards!’[264]

47. Abdullah bin Ja’far al-Himyari al-Qummi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions,[265] and so did al-Barqi.[266] An-Najashi said, ‘Abul Abbas Abdullah bin Ja’far bin al-Hasan bin Malik bin Jami’ al-Himyari al-Qummi was the chief and notable of the people of Qumm. He went to Kufa after 290 Ah. The people of Kufa heard from him many traditions. He compiled many books such as “al-Amanah: deposit or fidelity”, “ad-Dala’il: proofs”, “al-Adhamah wet-Tawhid: greatness and monotheism”, “al-Ghaybah wel Heerah: occultation and confusion”, “Fadhl al-Arab: preference of the Arabs”, “at-Tawhid wel Bada’ wel Iradah wel Istita’ah wel Ma’rifah: monotheism, bada’[267] , will, capability, and knowledge”, “Qurb al-Isnad ila (close attribution to) Abu Ja’far bin ar-Redha”, “Ma Bayna (between) Hisham bin al-Hakam and Hisham and al-Abbas”, “al-Arwah wel Jannah wel Nar : souls, Paradise, and Fire”, “al-Hadithayn al-Mukhtalifayn: the two different traditions”, “Massa’il ad-Dajjal: the questions of the imposter”, “Mukatabat Abul Hasan ath-Thalith: correspondences of Abul Hasan the Third”, “Massa’il li (questions of) Abu Muhammad al-Hasan bin Ali ala yad (through) Muhammad bin Uthaman al-Umari”, “Qurb al-Isnad ila Sahib al-Amr (the man of the matter)”, “Massail Abu Muhammad wa Tawqi’atuh (handwritings)”, and the book “at-Tibb: medicine”. These different books show his vast knowledge and his specialization in different sciences.

48. Abdullah bin Hamdwayh al-Bayhaqi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[268] He was from the best Shia. Once, the imam (a.s.) wrote a letter in which he prayed Allah to have mercy on him. We have mentioned this letter in a previous chapter.

49. Abdullah bin Muhammad bin Khalid at-Tayalisi al-Kufi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[269] An-Najashi said, ‘He was trustworthy, benevolent man from our (Shia) companions, and so was his brother Abu Muhammad al-Hasan. He had a book of rarities.[270] Muhammad bin Mass’ood said about him, ‘As for Abdullah bin Muhammad bin Khalid at-Tayalisi, I have not known about him except that he was good and trustworthy.’[271]

50. Abu Muhammad Abdullah bin Muhammad ash-Shami ad-Damashqi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions, and added that he narrated from Ahmad bin Muhammad bin Eessa and others.[272]

51. Abu Amr Uthman bin Sa’eed al-Umari az-Zayyat

He was also called as as-Samman. He was one of the great faithful, pious Muslims. As if religion was a part of him. We shall talk in brief about him.

The imams praising him

The Imams, whom al-Umari was contemporary with, praised and highly regarded him. Ahmad bin Isaaq bin Sa’d al-Qummi said, ‘‘One day, I went to Abul Hasan Ali bin Muhammad (Imam al-Hadi) (blessings be on him) and said to him: O my master, some times I am here and some times I am not. I cannot come to you at every time. Whose sayings do we accept and whose orders do we follow?’

He said, ‘This is Abu Amr the trustworthy, the faithful. Whatever he says to you is from me and whatever he informs you of is in behalf of me.’

When Abul Hasan (a.s.) died, I referred to his son Abu Muhammad al-Hasan al-Askari (a.s.) and asked him one day as I had asked his father before. He said to me, ‘This is Abu Amr the trustworthy, the faithful. He is the trust of the formers and my trust in life and death. Whatever he says to you is from me and whatever he informs you of is in behalf of me.’[273]

Ahmad bin Isaaq also said, ‘I asked Abul Hasan (a.s.): with whom shall I deal and from whom shall I take (religious rulings), and whose saying shall I accept? He said to me, ‘Al-Umary my trust; whatever he informs you of is on behalf of me and whatever he says to you is on behalf of me. Listen and obey him, for he is trustworthy and reliable.’[274]

This is a clear proof on his faith, piety, and religiousness.

His agency to Imam al-Mehdi (a.s.)

He assumed the agency in the Holy District (Surra Man Ra’a) for fifty years.[275] The Shia offered their questions to him and he offered them to the imam (a.s.).

His death

Historians said that he had dug a grave for himself. Everyday, he went down into the grave and recited a part from the Holy Qur'an and then he came up. He died in Jumadi al-Oola in 304 or 305 AH. He had predicted the day of his death. His tomb is in Baghdad and he is known by the Baghdadis as ash-Sheikh al-Khilafi.[276]

52. Urwah al-Wakil al-Qummi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[277]

53. Al-Akmari bin Ali bin Muhammad al-Bawfaki an-Nayshaburi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions, and added that he bought some Turks in Samarqand for (Imam) al-Askari.[278]

54. Ali bin Bilal

Sheikh at-Toosi mentioned him as one of Imam al-Hadi and Imam al-Askari's companions.[279] An-Najashi said, ‘He was a Baghdadi and then he moved to Wasit. He narrated from Abul Hasan the Third (a.s.). He had a book.’[280] In a letter from Imam al-Askari (a.s.) to Isaaq it was mentioned, ‘O Isaaq, read our book to al-Bilali, may Allah have mercy on him, because he is trustworthy and reliable, and he knows what he has to do.’

Al-Kashshi said, “I found a book written by Jabra’il bin Ahmad that Muhammad bin Eesa al-Yaqtini said to him, ‘Imam al-Hadi (a.s.) wrote a letter to Ali bin Bilal in 232AH saying in it, ‘‘I praise Allah and thank Him for His might and mercy, and pray Him to have blessing and mercy on Muhammad the Prophet and on his progeny. I have appointed Abu Ali in place of al-Husayn bin Abd Rabbih and entrusted him with that position for the knowledge he has that no one is preferred to him. I know you are the chief of your district and so I wanted to honor you by writing this book on that to you. You have to obey him and deliver to him all the dues that are with you. You have to inform my followers and recommend them of that, for this will support and suffice him, and save us efforts and please us. Doing this, you will have the reward of Allah, and Allah gives whomever He likes. He is the Giver, Who rewards with His mercy and you are in the trust of Allah. I have written this letter with my handwriting and I praise Allah too much.’”[281]

This letter shows that he was trustworthy and relied on by the imam (a.s.).

55. Ali bin Ja’far bin al-Abbas al-Khuza’iy

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[282]

56. Ali bin Ja’far al-Humani al-Barmaki

Al-Barqi mentioned him as one of Imam al-Hadi and Imam al-Askari's companions.[283] Sheikh at-Toosi said, ‘He was a good, benevolent man from the agents of Abul Hasan and Abu Muhammad (peace be on them).’[284]

Abu Ja’far al-Umari said, ‘Once, Abu Tahir bin Bilal went to perform the hajj and he saw Ali bin Ja’far spend too much money. When he went back, he wrote to Abu Muhammad (Imam al-Askari) (a.s.) about that and Abu Muhammad (a.s.) replied to him: ‘We have ordered to give him one hundred thousand dinars and then another one hundred thousand dinars but he refused to take them so that we would keep them for people…He went to Abul Hasan (a.s.) and he ordered to give him thirty thousand dinars.’[285]

Al-Kashshi mentioned that Yousuf bin as-Sakht said, ‘Ali bin Ja’far was one of the deputies of Imam al-Hadi (a.s.). One day, he was betrayed near al-Mutawakkil who threw him in prison. He remained in prison for a long time and he could not bear longer. Therefore, he asked an agent of the Abbasid government to intercede for him to be set free and he would give him three thousand dinars for that. The agent went to Ubaydillah, who had a good position near al-Mutawakkil, and asked him to intercede with al-Mutawakkil for Ali bin Ja’far. Ubaydillah responded to him and interceded with al-Mutawakkil to set Ali bin Ja’far free, but al-Mutawakkil refused and said to him, ‘If I doubted you, I would say you are a Rafidhi (Shia). This is a deputy of Abul Hasan al-Hadi and I have determined to kill him.’

Ubaydillah regretted his intercession and told his friend (the agent) that al-Mutawakkil had determined to kill Ali bin Ja’far and there was no chance for setting him free. Ali bin Ja’far became so distressed and wrote a letter to Imam al-Hadi (a.s.) saying to him, ‘O my master, please do something for me! I fear I may lose my faith.’ Imam al-Hadi (a.s.) replied to him, ‘Since the matter has reached this point with you, I will pray Allah for you.’

Al-Mutawakkil became seriously ill and his fever increased. Therefore, he ordered his men to set free all prisoners and gave a special order to set Ali bin Ja’far free. Al-Mutawakkil ordered Ubaydillah to set Ali free and to beg him to forgive him (al-Mutawakkil) what he had done to him. Ali was set free and went to live in Mecca as Imam al-Hadi (a.s.) had ordered him.’[286]

Al-Kashshi mentioned in the biography of Faris bin Hatim al-Qazwini that there was a dispute between Ali bin Ja’far and Faris, and that Ibrahim bin Muhammad wrote to Imam al-Hadi (a.s.) telling him about that and asking him to show him which of them he should follow. Imam al-Hadi (a.s.) replied to him saying, “It should not be asked about one like this man and he should never be doubted. The position of Ali bin Ja’far is so great to us. May Allah please us with him. He is far above to be compared with others. Go to Ali bin Ja’far to satisfy your needs, and fear Faris and do not let him interfere in your affairs. Let you and those who follow you from the people of your country do that. I have been informed of what he (Faris) misrepresented to people. Do not pay attention to him inshallah!’[287]

This letter shows that this man was so faithful that the imam (a.s.) had appointed him as an authority for the Shia.

57. Ali bin al-Hasan bin Fadhdhal al-Kufi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[288] An-Najashi said, ‘He was the best jurisprudent of our companions in Kufa and one of the notables there. He was trustworthy and the most aware of Hadith among them. Our companions listened to and obeyed him. Many traditions were heard from him. No fault was found in him and he was accused of nothing. He seldom narrated from a weak narrator. He was Fatahite[289] and did not narrate from his father any tradition. When I was eighteen years, I discussed with him on his books, but at that time I did not understand traditions and did not permit myself to narrate them before him. He narrated from his two brothers who narrated from their father.

He had written many books such as the book of “Wudu’”, “Haydh and Nafas; menstruation and puerperium”, “Salat; prayer”, “Zakat and Khums”, “Fasting”, “Manasik (rituals of) al-Hajj”, “Divorce”, “Nikah; marriage”, “al-Ma’rifah: knowledge”, “at-Tanzil min al-Qur’an wet Tahrif: the revelation and distortion”, “az-Zuhd: asceticism”, and many others.’[290]

He was at the head of the scholars of his time, and his many books proved his vast knowledge.

58. Ali bin Sulayman bin Dawud ar-Riqqi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[291]

59. Ali bin ar-Rayyan bin as-Salt al-Ash’ari al-Qummi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[292]

60. Ali bin Ramees

Sheikh at-Toosi mentioned him as one of Imam al-Hadi and Imam al-Askari's companions, and said that he was from Baghdad and was weak.[293]  

61. Ali bin Zayd bin Ali al-Alawi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[294]  

62. Ali bin Shuja’ an-Naysaburi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[295]

63. Ali bin Muhammad as-Saymari

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[296]

64. Ali bin Muhammad bin Ilyas

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[297]

65. Umar bin Abu Muslim

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[298]  

66. Amr bin Suwayd al-Mada’ini

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[299]

67. Al-Fadhl bin al-Harith

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[300] Al-Kashshi mentioned that al-Fadhl said, ‘I was in Surra Man Ra’a at the time of the departure of my master Abul Hasan (al-Hadi) (a.s.). We saw Abu Muhammad walking after tearing his clothes out of sorrow for his father. I was astonished at his gravity and at his color and expressions. I felt pity for his tiredness. When the night came, I saw him in my sleep and he said to me, ‘The color that you were astonished at was the trying of Allah on His creatures. He tries with it as He wills. It is a lesson for those who have sight. There is no blame in it on the tried one, and we are not like other people to be tired as they are. We ask Allah to fix us on faith and to make us ponder on His creation…know that each of us in sleep is like each of us in wakefulness.’[301]

68. Al-Fadhl bin Shathan

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[302] He was at the head of the eminent scholars of his time. He wrote books on different sciences and arts. He had written one hundred and eighty books.[303] Some of his books were admired by Imam Abu Muhammad (a.s.). He said about one of them, ‘This is true and must be acted according to it.’[304] Once again, he read one of the books and said, ‘I envy the people of Khurasan the position of al-Fadhl bin Shathan and his being among them.’[305]

Imam Abu Muhammad (a.s.) glorified and highly regarded al-Fadhl. He prayed Allah to have mercy on him three times.[306] Al-Kashshi mentioned some traditions on dispraising him, but those traditions were fabricated against him by the opponents who had spite against him.

69. Qassim bin Hisham al-Lu’lu’iy

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions, and said that he narrated from Abu Ayyub.[307] An-Najashi said that had a book of rarities.[308]

70. Muhammad bin Ibrahim bin Mahziyar

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[309]

Muhammad bin Ya’qub narrated that Muhammad bin Ibrahim bin Mahziyar said, ‘After the death of Abu Muhammad (a.s.) I was in doubt. Much money was accumulated with my father. He carried the money and rode on the ship. I escorted him. He felt severe pain and said to me, ‘Take me back! It is death.’ And then he said to me, ‘Fear Allah in this money!’ He made his will and died. I said to myself, ‘My father would not recommend of anything that is not right. Let me take this money and go to Iraq. I shall rent a house at the bank of the river and I shall not tell anyone about anything. If some thing becomes clear to me as it was clear during the time of Abu Muhammad, I shall spend the money, and otherwise I shall enjoy myself with it.’ After some days, a messenger came to me with a book written in it: “O Muhammad, there is so-and-so with you in so-and-so…’ He mentioned to me all that which was with me even that which I did not know. I gave it to the messenger and remained some days being ashamed. I was very sad, but then a book came from the imam (a.s.) saying, ‘We have appointed you in place of your father, so thank Allah!’[310] This means that Ibrahim had a respectable position and a high standing.

71. Muhammad bin Abul Sahban

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions,[311] and so did al-Barqi.[312]

72. Muhammad bin Ahmad bin Ja’far al-Qummi al-Attar

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions and said he was his agent. He had met Imam Abul Hasan al-Hadi (a.s.).[313]   

73. Muhammad bin Ahmad bin Mutahhar

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[314]  

74. Abu Abdullah Muhammad bin Ahmad bin Na’eem bin Shathan an-Naysaburi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[315] As-Saduq mentioned that Muhammad bin Ahmad bin Shathan said, ‘Some money came to me for al-Qa’im (Imam al-Mehdi), peace be upon him. It was five hundred lacking twenty dirhams. I hated to send the money so lacking. I added twenty dirhams from my money and sent the amount to Muhammad bin Ja’far without mentioning my money. The receipt came to Muhammad bin Ja’far (from the imam) saying: “Five hundred dirhams were received. Twenty dirhams from them are yours.”

Imam al-Qa’im (a.s.) said about him, ‘As for Muhammad bin Shathan bin Na’eem, he is a man from our Shia, we the Ahlul Bayt (a.s).’[316]  

75. Muhammad bin Ahmad al-Ja’fari al-Qummi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions and said he was his agent and that he had met Imam Abul Hasan (a.s.).[317]

76. Muhammad bin Bilal

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions and said he was trustworthy.[318]

77. Muhammad bin al-Hasan bin Shammun

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions and said he was excessive man from Basra.[319] An-Najashi said, ‘He was a Waqifite[320] and then he turned excessive. He was too weak (in traditions) and of bad beliefs. Some traditions on Waqifism were ascribed to him. It was mentioned that he had said, ‘I heard Imam Musa bin Ja’far (s) saying, ‘Whoever tells you that he has nursed me, washed me (after death), enshrouded me, put me in a coffin, buried me and shook dust off his hand, do not believe him. Whoever asks about me, tell him that I am alive, and praise be to Allah.’[321]

Al-Kashshi mentioned from him his saying, ‘I wrote to Abu Muhammad (Imam al-Askari) complaining of poverty and then I said to myself: has Abu Abdullah (Imam as-Sadiq) (a.s.) not said, ‘Poverty with us (the Ahlul Bayt) is better than wealth with our enemy, and being killed with us is better than living with our enemy.’ The reply to my letter came saying, ‘Allah the Almighty tries our followers, when their sins increase, by poverty, and He may forgive many (of sins), and it is as your self said to you: poverty with us is better than wealth with our enemy. We are a shelter for whoever resorts to us and a light for whoever seeks light, and preservation for whoever resorts to us. Whoever loves us will be with us in the highest position, and whoever deviates from us will be in Fire.’[322]  

78. Muhammad bin al-Hasan as-Saffar

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions and said he had some questions with him.[323] An-Najashi said, ‘He was eminent notable among our companions of Qum. He was trustworthy, highly respectable, preferred, and of little mistaking in narration. He had some books like “Prayer”, “Wudu”, “Funerals”, “Hajj”, “Marriage”, “Divorce”, “the Freeing of Slaves”, “Correspondence”, “Management”, “Trades”, “Gains”, “Hunting and Slaughtering”, “Penalties”, “Blood money”, “Obligations”, “Inheritance”, “Du’a: supplication”, “the Shrine”, “Refuting the excessive”, “Drinks”, “Magnanimity”, “Asceticism”, “Khums”, “Zakat”, “Witnesses”, “Battles”, “Precautionary Dissimulation”, “the Believer”, “Oaths and Vows”, “Defects”, “Insights of Degrees”, “what has been narrated about the children of the imams”, “what has been narrated in Sha’ban”, “Jihad”, and “the Value of the Qur'an”.’[324] This noble sheikh died in 290 AH.

79. Muhammad bin al-Husayn bin Abul Khattab

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[325] An-Najashi said, ‘He was an eminent notable from our Shia companions. He was trustworthy. He narrated many traditions and his narrations were relied on. He had compiled good books such as “Monotheism”, “Knowledge and Bada’”, “Refuting the Fatalists”, “Imamate”, “The Pearle”, “the recommendations of the imams”, and “Rarities”.’[326] Ibn Shahrashub considered him as one of the close companions of Imam Abu Muhammad (a.s.). He died in 262 AH.

80. Muhammad bin Ja’far al-Umari

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[327] Al-Kashi said that his father Hafs was an agent of Imam Abu Muhammad (a.s.).

81. Muhammad bin ar-Rabee’ bin as-Suwayd as-Sa’iy

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[328]

82. Muhammad bin Ziyad

Sheikh at-Toosi mentioned him with this name as one of Imam al-Askari's companions adding nothing else.[329]

83. Muhammad bin Salih al-Armani

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[330]

84. Muhammad bin Salih bin Muhammad al-Hamadani

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[331] Sheikh as-Saduq said, ‘He was one of those who saw the miracles of the Awaited Imam (a.s.).’[332]

85. Muhammad bin Salih al-Khash’ami

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[333]

86. Muhammad bin Abdul Hameed bin Salim al-Attar al-Kufi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[334] An-Najashi said, He was trustworthy from our Kufi Shia companions. He had a book of rarities.’[335]

87. Abu Ja’far Muhammad bin Uthman al-Umari

He was trustworthy and loyal. He and his father were agents of Imam al-Mehdi (a.s.). Many traditions were mentioned about his loftiness and high position. Once, Ahmad bin Isaaq asked Imam Abu Muhammad (a.s.), ‘With whom shall I ideal, from whom shall I take (religious rulings), and whose saying shall I accept?’

Imam Abu Muhammad (a.s.) said, ‘Al-Umari (he meant Uthman) and his son (Muhammad)! They are trustworthy. Whatever they tell you they tell on behalf of me.’[336]

A letter came from Imam al-Mehdi (a.s.) to Muhammad bin Uthman al-Umari comforting him on the death of his father Uthman in which he said, ‘May Allah reward and comfort you with the best. You are afflicted and we are afflicted. His departure distressed you and distressed us. May Allah please him in his final abode. It was from his perfect happiness that Allah had given him a son like you to succeed him after his death, replace him, and invoke the mercy of Allah on him. I say: praise be to Allah for souls are pleased with you and with what He has put in you and given you. May He assist, strengthen, and make you successful, and be your Guardian, Keeper, and Sufficer.’[337]

Sheikh as-Saduq mentioned that Abdullah bin Ja’far al-Himyari said, ‘Once, I asked Muhammad bin Uthman al-Umari whether he had seen the Man of the Matter (Imam al-Mehdi), peace be on him, and he said, ‘Yes, the last time I had seen him was in the Inviolable House of Allah (the Kaaba) while he was saying: “O Allah, carry out to me what You have promised me!’ Muhammad bin Uthman also said, ‘I saw him clinging to the curtains of the Kaaba in al-Mustajar (resort) while saying: “O Allah, avenge on Your enemies!”’[338]

Muhammad bin Uthman died in 305 AH.[339]

88. Muhammad bin Ali bin Bilal

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[340] He was trustworthy, but later on he robbed the monies of the imam (a.s.) that were with him and he refused to deliver them to the Imam’s agent Muhammad bin Uthman claiming that he himself was the agent. After this, the Shia denied him and announced they were free from him.[341]

98. Muhammad bin Ali at-Tasturi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions,[342] and so did al-Barqi.

90. Muhammad bin Ali az-Zari’

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

91. Muhammad bin Ali al-Qasri

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[343]

92. Muhammad bin Ali al-Katib

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[344]

93. Muhammad bin Eessa bin Ubayd al-Yaqtini

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[345] An-Najashi said, ‘He was lofty, trustworthy notable from the Shia. He had narrated many traditions and compiled some good books. He narrated traditions from Abu Ja’far the Second (Imam al-Jawad) through letters and orally.

Muhammad bin Ja’far ar-Razzaz said that Muhammad bin Eessa lived in Suq al-Attash and had written and compiled a good collection of books.[346]

94. Muhammad bin Musa as-Saree’iy

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions and said he was excessive.[347] Al-Kashshi said, ‘He and Muhammad bin Musa ash-Shurayqi were from the disciples of Ali bin Hasaka. They are cursed, may Allah curse them.’[348] Some narrators narrated from Abu Muhammad at-Talla’kabri that Abu Ali Muhammad bin Humam said, ‘As-Saree’iy was surnamed as Abu Muhammad…he was from the companions of Abul Hasan Ali bin Muhammad (al-Hadi) and al-Hasan al-Askari (peace be on them). He was the first one who claimed a position that Allah had not made for him and he did not deserve it. He fabricated lies against Allah and against His authorities (peace be on them). He ascribed to them what did not fit them; therefore, the Shia cursed and disavowed him. Then a book came from the imam (a.s.) cursing and disavowing him…and then disbelief and atheism appeared in his sayings.’[349]

95. Muhammad bin Musa an-Naysaburi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[350] Once, the imam (a.s.) sent a letter with him to Ibrahim bin Abdah.[351]  

96. Muhammad bin Musa bin Furat

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[352]

97. Muhammad bin Yahya bin Ziyad

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[353]  

98. Muhammad bin Yahya al-Mu’athi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[354]

99. Muhammad bin Yazdad

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[355]

100. Harun bin Muslim bin Sa’dan

He was from Kufa, and then he moved to Basra, and then to Baghdad. Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[356] An-Najashi said, ‘He was a trustworthy notable. He had a school in “compulsion” and “Tashbih: comparing Allah to the created”. He met Abu Muhammad and Abul Hasan (peace be on them). He had some books like “at-Tawhid: monotheism”, “al-Fadha’il: virtues”, “al-Khutab: sermons”, “al-Maghazi: battles”, and “ad-Du’a”. He had questions with Abul Hasan the Third (al-Hadi) (a.s.).’[357]

101. Yahya al-Basri

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[358]

102. Ya’qub bin Isaaq al-Barqi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[359]

103. Ya’qub bin Manqush

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[360] Sheikh as-Saduq mentioned that Ya’qub bin Manqush said, “One day, I went to Abu Muhammad al-Hasan bin Ali (a.s.) and asked him, ‘O my master, who will be the man of this matter (imamate)?’ He asked me to lift a screen there and I did. A young boy of eight or ten years came out to us…he sat on the thigh of Abu Muhammad (a.s.). Then, Imam Abu Muhammad (a.s.) said to me, ‘This is your man.’ The boy jumped and Abu Muhammad (a.s.) said to him, ‘O my son, go in until the prescribed time!’ The boy went in while I was looking at him. Abu Muhammad (a.s.) said to me, ‘O Ya’qub, go in to see who there is in the house!’ I went in, but found no one.’[361]

104. Yousuf bin as-Sakht

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[362] Ibn al-Ghadhayiri said, ‘He was weak of no reliable speech. The people of Qum excluded him from the “rarities of wisdom”.’[363]

105. Abu Khalaf al-Ijli

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions, and said that Ali bin al-Husayn bin Babwayh narrated from him from Imam Abu Muhammad al-Hasan bin Ali (a.s.).[364]

106. Abu Muhammad Ali bin Bilal al-Iskafi

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions.[365]

107. Abul Bakhtari

Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions, and said he was the teacher of al-Hajjaj’s children.[366]

The age of the imam

The study of the age that Imam Abu Muhammad (a.s.) lived in is no longer a kind of luxury or decoration to the book, but it is a necessity that the modern scientific research requires. Studying an age has become from the methodical studies that a researcher cannot leave aside, because it reveals the reality of the general life which that certain person lives, and also it sheds lights on the events that takes place during that age which naturally have a great influence on the behavior of that person. Sociologists say that the social life affects and is affected.

Anyhow, we objectively shall offer several sides of the general life of the age that Imam Abu Muhammad (a.s.) lived in.

The Economical Life

Before we shed lights on the economical life of the age of Imam Abu Muhammad (a.s.), we would like to show that Islam has paid extreme attention to the developing of the economy of the nation, the growing of the individual income, and the prosperity of the general life. Islam has considered poverty as a destroying disaster which must be removed by all means. Islam has compared between disbelief and poverty, and as disbelief must be removed due to the Islamic Sharia, poverty must be removed from society as well. Islam has ordered Muslim rulers and leaders to spare no effort in order to save Muslims from the dangers of poverty and wretchedness which are the reasons behind the intellectual and moral deviation among people.

From the creative methods that the Islamic economy is based on is that the Sharia has limited the authorities of rulers and officials. They are not permitted in any case to play with the treasury of the state, because it is for all Muslims and not for one person. The wealth of Muslims must be spent on Muslims, and neither the ruler no any of his government has the right to extort from the treasury to spend on himself or his kin, for this is treason against Allah and against Muslims.

The Abbasid rule, during all its ages, followed a special economical policy that was odd to the true Islamic system, and it was too far from the laws Islam has legislated to control the wealth of the Islamic state. We shall discuss here in brief the general economical system in the Abbasid age.

Incomes Of The State

The most income of the state was collected from land taxes and zakat which was about millions of dinars. Historians said it was about three hundred and sixty million dirhams a year,[367] and it was about five hundred million dirhams in some years.[368] In that age a dirham had a good value. It equaled the price of a sheep, a jar of honey, or a jar of oil, whereas a dinar equaled the price of a camel.[369]

Unfortunately, these abundant monies were not spent to develop the scientific, medical, and economical life as Islam wanted, but they went to the pockets of rulers who spent them on building high palaces as al-Mutawakkil did, and on singers, dancers, drinking companions, and other fields of debauchery and pleasures.

Violence In Collecting The Land Tax

Violence, oppression, and punishments were common methods in collecting the land taxes during most of the Abbasid ages. People suffered exhausting kinds of oppression from the publicans who had no bit of mercy and kindness in their hearts. They imposed taxes according to their desires and greed, and whoever refused or delay to pay the imposed taxes his fate would be either to grave or to prison.

Al-Jahshiyari said, ‘The people of kharaj (who did not or could not pay the land tax) were punished severely with different kinds of torment like being thrown to beasts of prey and bees.

Muhammad bin Muslim was a close companion to al-Mehdi (the Abbasid caliph). When al-Mehdi became the caliph and found that the people of kharaj were tortured severely, he consulted with Muhammad bin Muslim who said to him, ‘O Ameerul Mo'minin, this is a situation that can be changed. They are debtors of Muslims and must be treated as debtors.’ Then the caliph ordered to stop punishing them.’[370]

During the reign of ar-Rashid, people criticized al-Fadhl bin Yahya al-Barmaki who was the wali of Khurasan. They complained at him too much until ar-Rashid deposed him and appointed in place of him Ali bin Eessa who killed many notables from the people of Khurasan and farmed great monies. Once, he sent to ar-Rashid ten million dirhams in a sack made of silk.[371]

The people of Mosul also suffered terrible oppression because of the farming of the kharaj (land tax). The wali, appointed by ar-Rashid, on them was Yahya bin Sa’eed. He ordered them to pay him the kharaj of past years, and he whipped most of them.[372]

Islam has bound walis to be kind to their subjects and to improve their economical conditions. People must not meet any pressure from rulers in farming the kharaj and zakat, but most Abbasid kings paid no attention to that, and rather, they subjected the nation by violence and oppression in collecting the kharaj.

Increasing The Kharaj

The officials of the Abbasid governments often asked people to pay more than the specified taxes and they took the further amounts for themselves. When Abu Ubaydillah bin Yasar became the vizier of al-Mehdi, he made the kharaj on date palms and trees, and it continued so after him.[373]

Egypt suffered different misfortunes and distresses because of the kharaj. Its wali Musa bin Mus’ab doubled the kharaj on every acre, and he imposed taxes on the people of markets and on cattle. He took bribes in judgment.

People revolted against him because of his oppression.[374] Ibn Taghri said, ‘He pressed on people in farming the kharaj. He doubled the tax on every acre unlike what had been before him. People met distresses from him. He was bad to people. He took bribes on judgments…soldiers hated him. They caused him troubles and often opposed him because he was an oppressive tyrant.’[375]

These doings were too far from the essence and reality of Islam. Those men were but a gang of thieves and highwaymen who went far into crimes and sins. Umar bin Ubayd said to al-Mansur ad-Dawaniqi, the Abbasid caliph, ‘Behind your door there are fires flaming because of oppression. Behind your door it is acted due to neither the Book of Allah nor the Sunna of His messenger.’[376]