THE SHI’ITE FAMOUS RELIABLE NARRATORS OF AL- SADIQ
The Muslim biographers have mentioned that the number of the reliable narrators is four- thousands or over. So, it is not possible for us to mention them all here. In the meantime the biographers have mentioned the most famous ones of them. Also it is not right to neglect them, for to mention them fulfills our purpose. For this reason we have decided to mention the most famous reliable narrators to show a side of the life of al- Sâdiq, peace be on him, and avoid boring wordiness. They are as follow:
Aban Bin Taghlub:
His Kunya was Abu Sa’d. His real name was Aban b. Taghlub at-Kabary al- Jarlry. He reported traditions on the authority of al- Sajjficl, at-Bâqir, and al- Sâdiq, peace be on them. He died during the lifetime of at-Sadiq, peace be on him, in the year 141 or in the year 140 (A.H.).
When Abe Abd Allah (i.e. al- Sadiq), peace be on him, heard of his death, he said:” By Allah, the death of Abân has pained my heart!” These words show you that Abân had a great position with him. I wonder, what was the importance of the person whose death ached the heart of al- Sâdiq, peace be on him?
Aban had plentiful knowledge and strong evidence. The following words of al- Baqir, peace be on him, affirm that:” Sit down in the Mosque of Medina and give people religious opinions, for I like people to see persons like you among my Shi’a (followers).” -Also the following words of at-Sâdiq, peace be on him, stress that :“ Debate with the people of Medina, for I like my narrators to be like you.”
If Aban had no plentiful knowledge and no strong evidence, they (the Imams) would have not subjected him to those difficulties and dangers, because his failure would have meant theirs.
Only on the authority of al- Sâdiq, Aban reported thirty thousand traditions. Al- Sadiq himself told (people) about that and ordered Abk b. ‘Uthman to report them (the traditions) from him.
Abân was a specialist in tradition and theology. Besides he was versed in many great sciences such as exegesis (of the Koran), literature, grammar, and reading. He heard (the literary words) of the Arabs and reported them on their authority. He classified the unusual words in the Koran and brought poetic examples for them.
Because of Aban’s lofty position, the two parties (i.e. Sunna and Shi’a) have agreed on his reliability. The Sunni great figures had great confidence in him though they regarded him as a ShT’te. Some of them were Ahmad, Abu Hatam, al- Nisa’y, b. ‘Uday, b. ‘Jlan, al- Hakim, al- ‘Aqily, b. Sa’d, b. Hajar, b. Hayyin, b. Maymunu, and al- Dhahaby in his book Mlzan at-I’tidâl. Also they regarded him as one of the successors. This is enough evidence for his irrefutable merit.
Aban Bin ‘Uthman:
His real name was Aban b. ‘Uthman al- Ahmar al- Bajaly al- Kuff. He sometimes lived in Kufa and sometimes in Basrah. The people of Basrah learned from him such as Abu ‘Ubayda Mu’ammar b. al- Muthanna, and Abe Abd Allah Mohammed b. Salam. They told many things about him in the fields of poetry, lineage, and the days (i.e. the battles).
Aban b. ‘Uthmân reported traditions on the authority of al- Sadiq and at-Kâzim, peace be on them. He had a good big book.
Aban was among the six companions of Abe Abd Allah (al- Sadiq), peace be on him. They were JamTl b. Darraj, Abd Allah b. Maskan, Abd Allah b. Bukayr, Hammad b. ‘Isa, Hammad b. ‘Uthman, and Ab&i b. ‘Uthman.
Ishiq al- Sayrafy:
His real name was Ishaq b. Ammar b. Hayyan al- Sayrafy al- Kufi. He was among the reliable narrators who reported traditions on the authority of al- Sadiq his son al- Kfizim, peace be on them, his brothers Yflnus, Yousif, and Ismâ’il, and his nephews ‘Ati and BashTr (the two sons of Isma’Tl), who were among the great figures who reported traditions. When al- Sadiq saw him and his brother IsmS’Il, he said:” He (Allah) may gather them for peoples.” He meaiitthis world and the NEXT one. That is because they were rich enough to help their companions.
Al- Sikflny:
His real name was Ismâ’Tt b. Abu Zyyad al- Sikiiny. al- Sikiiny was a part of the Arabs of the Yemen. It was said that he was a judge in Mousil. He was a reliable reporter. Our companions (i.e. the ShT’te jurisprudents) have agreed to act on his report. Some biographers have mentioned that he was Sunni, but this is not established. He reported many traditions in the field of Islamic jurisprudence. Alt these traditions are in force when they are reported on his authority in a correct method.
Isma’il al- Sayrafy:
His real name was Ismâ’il b. ‘Ammar b. Hayyân al- Sayrafy al- Kufi He was the brother of Ishâq al- Sayrafy. We have mentioned that when al-Sadiq, peace be on him, saw them, he said:” He (Allah) may gather them to peoples.” In al- Kafi there is an authentic tradition. This tradition, which was reported on the authority ‘Ammâr b. Hayyân (the father of Ismâ’i1 at-Sayrafy), increases the importance of Ismâ’It. He (‘Ainmar) said:” I have told Abu Abd Allah (al- Sadiq), peace be on him, about the kind treatment of my son Isma’Tl.” So, he, peace be on him, said:” I loved him and my love for him increased.”
Band al- ‘Ajaly:
His name was Band b. Mu’awiya al- ‘Ajaly. He was among those who reported traditions on the authority of al- Baqir and al- Sadiq, peace be on them. He was of great importance with the members of the House (ahl cii Bayt). Concerning him al- Sâdiq, peace be on him, said:” The pegs of the earth and great figures of the religion are four (persons): Mohammed b. Muslim, Band b. Mu’awiya, Layth b. al- Bakhtany al- Murady, and Zarlrs b. ‘A’yun.” In other tradition he said:” Indeed, the companions of my father were good whether they are living or dead. I mean Zarara b. ‘A’yun, Mohammed b. Muslim, layth al- Murâdy, and Band al- ‘Ajaty. They are the maintainers of justice; they are the maintainers of truthfulness, and they are the foremost who are drawn high (to Allah).”
In other tradition he said:” Four noble (persons) are the trustees of Allah over His Lawful and unlawful.” In other tradition he said:” These are (i.e. the foregoing persons) are the maintainers of the religion and trustees of my father over the lawful and unlawful of Allah, they are the foremost for us in this word and the foremost for us in the hereafter. He was among the companions of al- Baqir, peace be on him.
Bakir Bin A’yun:
His name was Bakir b. A’yun al- Shaybany, the brother of Zarara. He reported traditions on the authority of al- Baqir and al- Sadiq, peace be on him. He died during the lifetime of al- Sadiq. When al- Sadiq heard of his death, he said:” Indeed, by Allah, Allah sent him down between the Prophet of Allah and AmIrul Mo’minln (i.e. Imam ‘Au), the blessings of Altah be on them and their pure Family.” One day, al- Sâdiq, peace be on him, mentioned BakTr and said:” May Allah have mercy upon Baklr....” ‘Ubaydullah b. Zarara said:” I looked at him (al- Sfidiq), while I was young then. He (al- Sftdiq), peace be on him said:” I (the author) say In- shff’allâh (i.e. Allah willing).” These words are enough evidence for his high rank and position. He was among the righteous reliable sons of A’yun. Many reliable figures reported traditions on his authority.
Abu Hamza al- Thumaly:
His name was Thâbit b. Dinar. His Kunya was Abfl Hamza. He reported traditions on the authority of al- Sajjad, al- Bâqir, and al- Sâdiq, peace be on them. He stayed a live till the time of al- Kazim, peace be on him. It was said that he died in the year 150 (A.H.). So, his death was two years after the Imamate of al- Kâzim. It was said that he was living when al- Manstir died in the year 158 (A.H.).
Abu Hamza had a high position. So, al- Ridâ, peace be on him, said:” Abu Halnza in his time was like Luqman in his time, for he served four (persons) of us: ‘Ati b. al- Husayn, Mohammed b. ‘Ati, Ja’fab. Mohammed, and a period of the lifetime of Mflsa b. Ja’ far, peace be on them.” In other tradition al- Rida said:” Like Salman al- Farsy in his time.’’
Al- Sâdiq, peace be on him, sent for Abu Hamza and said to him:’a I become happy when I see you.” Concerning him Abu al- Hasan (MOsa), peace be on him, said:” Such is (the behavior) of the believer when Allah enlightens his heart.”
Abu Hamza reported the tong important du’a’ (supplication) on the authority of Zayn al- ‘Abidin, peace be on him. This du’a’, known as the du’â’ of Abu Hamza, is read during the early morning, in the month of Ramadan. Also the people of Sunna regarded him as a reliable narrator. So, they reported traditions on his authority.
Jabir al- Ju’fy:
Jabir b. Yazid al- Ju’ fy al- Kufi reported traditions on the authority of at-Bâqir and al- Sadiq, peace be on them. He died during the lifetime of Abu Abd Allah (al- Sadiq), peace be on him, in the year 128 (A.H.). It was said that he died in the year 132. Only on the authority of al- Baqir, he reported seventy thousand traditions: Whoever consider carefully his traditions understands that Jâbir knew their secrets and wonders.
al- Baqir, peace be on him, ordered Jâbir to affect madness. He did that. He went around the yard of the Mosque of Kufa. The boys went around him. He said:” I have found Mansflr b. JumhUr Emir without emirate.” Days passed. Hisham b. Abd al- Matik sent a letter to his governor over Kufa. The letter read:” Look for a man called Jâbir b. Zayd al- Ju’fy. Be head him, and send me his head.” The governor turned to those who were sitting with him and asked them about Jâbir. They said:” He was a man with virtue, knowledge, tradition, and argument. However, he has got crazy. He is now in the yard of the Mosque playing with the boys on the reeds.” The governor came and looked at him. He saw him playing with the boys on the reeds. So, he said:” Thank Allah, who has saved me from killing him.” Then the secret of the order of al- BSqir, peace be on him, for Jâbir to affect madness became disclosed. Then when Jâbir became safe, he came BACK to his first state. Very few days passed. Then what Jabir had said about Mansflr b. JumhCr took place.
In his book al- TarItch (vol. 3,p.Sl) al- Ya’qCby has mentioned a tradition on the authority of Jabir. Also he has mentioned Jâbir’ s predictions about the Abbasid dynasty.
Jamil Bin Darrftj:
Jamil b. Darrfij b. Abd Allah al- Nakha’y reported traditions on the authority of al- Sadiq and al- Kazim, peace be on them. He became blind at the end of his lifetime of al- Rida, peace be on him. He was among the six reliable companions of al- Sadiq, peace be on him. We have mentioned him when we talked about Aban b. ‘UthmSn. It is said that he was the most knowledgeable one. That he was praised on various occasions indicated his high rank. For example, al- Sadiq, peace be on him, read the following verse concerning him:” These are they to whom We gave the Book and the wisdom and the prophecy; therefore if these disbelieve in it We have already entrusted with it a people who are not disbelievers in it.”’
Then at-Sadiq stretched out his hand to a group of people sitting with him. Among them was JamTt b. Darrâj. So, they said:” Yes, may Allah make us ransom for you, we will not disbelieve it. People knew that Jamil worshipped Allah very much and knelt with his forehead touching the ground for a long time.
Al- Hirith Bin al- MaghYra al- Nasry:
Al- Hfirith b. al- Maghlra al- Nasry reported traditions on the authority of al- Biqir, al- Sadiq, and al- Kazim. He was among those with high ranks. Many traditions underlined his lofty rank. For example, al- Sadiq, peace be on him, said to a group of his companions (Younis b. Yaqtlb was one of them):” Have you not an authority to refer to? What has prevented you from referring to al- Harith b. al- MaghTra al- Nasry?”
Though Younis b. Yaqtlb was among those of high ranks, al- SRdiq, peace be on him, ordered him to refer to al- Hlirith. There are many traditions about his greatness and his high position.
Hariz:
His real name was Hartz b. Abd Allah al- Azdy al- Kuff, al- Sijstany. He was attributed to Sijstin because he traveted to it for trade many times. He was a narrator and jurisprudent. He has many books on jurisprudence. He reported many traditions orally or through the reporters on the authority of al- Sadiq, peace be on him. It was said that he did not report any tradition orally on the authority of al- Sadiq, peace be on him, but two ones. However, this claim opposes the traditions which have been reported on his authority without any means. Whoever considers carefully the books of traditions, knows that Hartz reported many traditions orally on the authority of al- Sadiq. His books are regarded among the fundamentals of Islamic jurisprudence. He and a group of the ShVa were killed in Sajstan. That was because Hariz had companions who believed in his opinion. However, the Kharijites were the majority in Sajstan. The companions of HarTz heard them abusing Amirut Mu’minln (i.e. Imam ‘Au), peace be on him. They told Hariz about that and asked him to permit them to kilt those who abused AmTrut Mu’ minln. So, he pennitted them. So, they began to kill those who abused Amlrut Mu’minln one by one. The Kharijites did not think that the ShY’ a were able to commit such assassinations because they were few in number. For this reason the Kharijites accused the Murjea of committing such assassinations. Accordingly, they began looking for the Murjea to kill them. They went on looking for the Murjea tilt they knew that it was the Shi’a who committed such assassinations, not the Murjea. One day, Hartz and his companions met in the Mosque. The Kharijites came and demolished the watts of the Mosque on them, May Allah have mercy on them.
Hafs Bin Silim:
His real name was Hafs b. Sfttim al- Ju’fy al- Kufi. His Kunya was Abfi Watlad al- Hannat. He was among those who reported traditions on the authority of al- Sadiq, peace be on him. He had a source. Many reliable narrators reported the source on his authority. They (Sunna and ShI’a) agreed that he was a reliable narrator.
It was said that Hal’s took part in the uprising of Zayd. Al- Sidiq, peace be on him, regarded his taking part as right. It was no wonder that al- SIdiq approved his taking part in the uprising of Zayd, because he summoned people to take part in that uprising. In the meantime he did not permit people to attribute that upriSing to him because he would be liable to the harm of the Omayyads.
Hafs Bin Ghayyath al- Qidy:
His name was Hafs b. Ghayyath al- Qady. Har(in al- Rashld appointed him as judge in the Eastern Baghdad. Then he appointed him in Kufa. Al-Najashy has mentioned that Hafs died in the year 194 (A.H.). Also he has mentioned that Hafs reported a hundred and seventy traditions on the authority of Ja’far b. Mohammed, peace be on them.
According to the most famous idea, he was Sunni in the doctrine, and reliable in the report. The sect (i.e. the Sbt’a) has agreed to act according to the report of the non- ShT’te group. Hafs was among them. To accept the report, the narrator should be reliable regardless of his doctrine.
Some people may conclude from his reports that he was an Imami ShT’te. However, the most famous idea was that he was Sunni. When Hafs reporteda traditions on the authority of al- Sadiq, peace be on him, he said:” The best of the Ja’faris, Ja’far b. Mohammed, has told me....” It is clear that these words show us that Hafs was not a ShT’te unless he wanted to hide his Shiaism.
Hammad Bin ‘Uthman:
Hammâd b. ‘Uthmân b. Zyyad al- Rawasy, al- Kufi (who was called at-Nab) reported traditions on the authority of al- Sadiq, al- Kazim, and at-Rida, peace be on them. He died in Kufa, in the year 190 (A.H.). Many reliable narrators have reported his book. He was among the companions of al- Sadiq, peace be on him. The sect (i.e. the Shi’a) has agreed on the correctness of the traditions which have been reported on their , and acknowledge their ability in jurisprudence. We have already mentioned their number when we talked about Aban b. ‘Uthman. Hammâd had two brothers. There -names were al- Husayn and Ja’far, they were the two sons of ‘Uthmân. Also they were among the virtuous, good, reliable narrators.
Hammad Bin ‘Isa:
Abu Mohammed Hammad b. ‘tsr al- Jahny al- Basry. reported traditions on the authority of al- Sftdiq and al- KAzim, peace be on him. He remained a live till the time of al- Jawad, peace be on him. There is no tradition which denotes that Hammâd reported traditions on the authority of al- RidS and al- Jawad, peace be on them. He was among the six reliable companions of al- SSdiq, peace be on him. See the previous narrator and AbSn b. ‘Uthman. He was very careful and truthful of his tradition. It has been reported on his authority that be said:” I have heard seventy traditions from AbU Abd Allah (al- SSdiq), peace be on him. However I entertained doubts about them till I limited them to twenty traditions.” In the book Istijâbt al- Du’a’ (vol. l,p.2$1), it has been mentioned:” Hammad asked at-Sadiq to pray to Allah to help him to perform the hajj many times and grant him good productive lands, a good house, a wife from the people of the good families, and obedient children. So, al- Sadiq prayed to Allah with what he (hammâd) had asked. He limited the hajj to fifty times. Allah accepted the pray of al- SSdiq, peace be on him, for HammSd. So, his condition became good as he had asked. When he went to Mecca to perform the hajj for the fifty- one times, he drowned and died in the year 209.
It was said:” It was Imam al- Ka.zim who prayed to Allah to grant Hammad his demands.”
Hamran Bin A’yun:
Hamran b. A’yun al- Shaybany (the freed stave of ahl at Bayt, Zarara’s brother) reported traditions on the authority of al- Bâkir and al- SSdiq, peace be on them. He had a peerless position. So, concerning him, at-Bâqir, peace be on him said:” You are among our followers (Shi’a) in here and hereafter. “ Hamran is among the true believers. He never apostatizes.” Also concerning him, al- Sadiq, peace be on him, said:” By Allah, he died as a believer.” “Hainrل n is a believer. He is among the people of Paradise. He never entertains doubts (about his thought), no, by Allah! No, by Allah!” “I have found no one to hear my words and obey my order and Imitate the companions of my grandfathers except two men, may Allah have mercy on them. They were Abd Allah b. Abfl Ya’filr and Hamrân b. A’yun. Indeed they were two loyal believers of our followers (Shi’a)” “My grandfathers and I are the best intercessor for Hamrftn b. A’yun on the Day of Judgment. We will take him by the hand and will not part him tilt we alt enter Paradise.” “HamrSn is a believer. He never apostatizes.”
Hamran not only was a jurist but also was a theologian, knower the Koran by hea4, linguist4 and grammarian.
Hamaz Bin al- Tayylr:
Hamaz b. al- Tayyir was a reliable narrator. He was among the jurists and theologians. He died during the lifetime of al- Sftdiq, peace be on him. Traditions have been mentioned concerning him. The traditions indicate his stead belief in ahl at Bayt, his unshakable loyalty, his strong defense, and his decisive proof for them. For example, in his book, p.223, on the authority of Hishfini b. al- Hakam, al- Kashy has reported:” He (Hisham) said:’ Abii Abd Allah (al- S&liq), peace be on him, said to me:’ What has b. al- Tayyar done?’ He (Hisham)said:’ I said: He died.’ Al-Sadiq, peace be on him, said:’ May Allah have mercy on him and cause him to meet with ease and happiness. He was of intense argument for our sake, we the alit at Bayt.’”
Also al- Kashy has mentioned a similar tradition on the authority of Mu’min al- Taq. Also he has mentioned a trddition on the authority of Aban al- Ahmar on the authority of al- Tayyar, who said:” I said to Aba Abd Allah:’ I have heard that you hate to debate with people. and you hate the quarrel.a He said:’ As for the words of those who are like you are not hated....”
Al- Tayyar was a surname for him and for his father Mohammed b. Abd Allah (the freed slave of Fazara. He was among the companions of at-Baqir, peace be on him. al- Baqir boasted people of him. In his book, p.22, reported the following tradition on the authority of his son Hamza:” He (Hamza) said:’ Abfl Abd Allah asked me about the recitation of the Koran.’ I said:’ I m not worthy of it.’ He said:’ However, your father is (worthy of it).’ He (Hamza) said:’ And he (al- Sadiq) asked me about the religious duties.’ I said:’ I am not worthy of them.’ He said:’ However, your father was (worthy of them).’ Then he (al- Sadiq) said:’ I had a friend from Quraysh. The friend was knowledgeable and a reciter (of the Koran). The friend met your father in the house of Abfl Ja’ far, peace be on him.’ He (Abü Ja’far) said:’ Sit with each other and ask each other.’ They did that. The Qurayshi man said to Abü Ja’far, peace be on him:’ I have known what you wanted- You wanted to teach me that there are persons among your companions like this.’ He (Abü Ja’far) said:’ That is what I wanted, then what is your viewpoint?’”
Accordingly, what do you think of the person whom al- Baqir, peace be on him, asked to debate with others? And whom al- Sadiq, peace be on him, asked to argue with others? Surely, they were among those who had plain proofs and strong arguments.
Dawud Bin Farqad:
Dawud b. Farqad al- Asady al- Kufi reported traditions on the authority of al- Sadiq and al- K[zim, peace be on them. He had a book (i.e. a group of traditions). Many reliable narrators have reported the book. Also he had debates with some of the Zaydis. The debates denoted his Shiism and his quick, good answers. Such answers made Abtl Abd Allah laugh. This is what al- Kashy has mentioned in his book ‘al- Rijal’, p.221, on the authority of DIwIId, who said:” I said to AbU Abd Allah, peace be on him:’
There was a man behind me when I performed the evenin& prayer in the Mosque of the Apostle of Allah, may Allah bless him and hi8 family.’ The man said:’ What is the matter with you, then, that you have become two parties about the hypocrites, while Allah has made them return (to unbelief) for what they have earned? Do you wish to guide him whom Allah has caused to err?”
I knew that he meant me. So, I turned to him and said:’ The Shaitans suggest to their friends that they should contend with you.’
Suddenly, the man was Hartin b. Sa’Td. He (Dawtid) said:’ So, Abfl Abd Allah smiled. Then he said:’ You said the right answer before the Words with the permission of Allah.’ Dawtld said:’ I maybe ransom for you, without doubt, by Allah, he did not say any word.’ So, Abü Abd Allah, peace be on him, said:’ No one is more ignorant than they are. Indeed, there are muftis (knowledgeable people) among the Murjea and there are muftEs and knowledgeable people among the Kharijites. However there is no ignorant than they are.’”
Dawud al- Raqqy:
Dawud b. Kuthayr al- Raqqy al- Kufi al- Asady (the freed Servant of ahl at Bayt) reported traditions on the authority of al- Sadiq a,aj al- Klizim, peace be on them. He remained alive till the days of al- Ride, peace be on him. He had many traditions, especially about miraculoa5 acts and outstanding merits. He had a source (i.e. a note- book for traditions). A group of the reliable narrators has reported the source. As he reported many traditions about the miraculous acts of alit at Bayt, they attributed him to exaggeration, while this attribution is an error.
Many traditions have been mentioned about Dawtid’s high position. For example, in his book al- Rijal, p.254, al- Kashy has mentioned the following on the authority of Abii Abd Allah, peace be on him, who said:” Make the position of D5wiid al- Raqqy with me as the Position of at-Muqqdad with the Prophet of Allah, may Allah bless him and his family.” Abii Abd Allah looked at Dâwfld al- Raqqy when the latter h&j gone away and said:” If looking at the man of the companions of the one Who wilrise (qa’im), peace be on him, pleases someone, then let him look at this (i.e. Dawtid). In other tradition he said:” Make his position among you as the position of al- Muqdad.” These traditions and the like show us the high position of DflwGd in the religion in addition to his unshakable belief and his reliable reports.
Zrarara:
Zrarara b. A’yun al- Shaybâny (the freed servant of alit at Bayt) reported traditions on the authority of al- Bâqir and al- Sadiq, peace be on them. He died in the year 150 (A.H.). So, he lived for two years during the days of at-Kazim, peace be on him. What can the sayer say on Zarara? Can the skillful writer bring a word to include the outstanding merit of Zarara? What the Imams of guidance mentioned about him is enough evidence for his high position. What has been mentioned on BarTd al- ‘Ajaly is enough to underline the high position of Zarara. Still, we will mention here some traditions which has not been mentioned there. For example, one day, at-Sadiq said to him:” Zarara, your name is among the names of the people of Paradise without alif.” He said:” Yes, may I be your ransom, my name is Abid Rabba. However, they call me Zarara.” He (al- Sadiq) said: “Were it not for Zarâra, I would have thought that the traditions of my father would go in vein.” He said to al- Fayyad b. Mukhatar’
:” If you want our tradition, then cleave to this sitting one and he made a sign with his hands toward Zarara.”
In other tradition, he (al- Sadiq) said:” May Allah have mercy on Zrarâra,
were it not for Zarara and his matches, the traditions of my father would have become obliterated.” al- Rida, peace be on him, said:” Do you think that there is someone who declared the truth publicly more than Zarara?”
Zrarara was not only a jurist but also had many outstanding merits. So, in his book al- Fihrast, b. al- NadTn said:” Zarara was the greatest man of the Shi’a in jurisprudence, tradition, theology, and Shiism.”
Al- Najâshy said:” He (Zarara) was the Shaykh of our companions and was the best one of tham. He was a reciter (of the Koran), jurist, theologian, poet, and writer. Indeed, the qualities of virtue and of the religion had come together in him.” Abfl Ghalib al- Zarary said:” It has been reported that Zarâra was handsome, fat, and white. He went out to perform the Friday prayer. He wore a black burnoose. And there was a rod in his hand. So, people stood up in two queues to look at him because of his good appearance. He had a strong ability to produce evidence for his beliefs. However, worship prevented him from theology. The ShI’te theologians were his students.
So, Zrarara had gathered alt outstanding merits. But his reputation in jurisprudence predominated alt his other qualities. Whoever studies carefully jurisprudence will know the traditions reported by this man. He will find that this man reported a tradition or a group of traditions in every part of the parts ofjurisprudence. He was among the first six companions of Abfl Ja’far, peace be on him. The sect (i.e. the Shi’a) has agreed on the correctness of the traditions which have been reported on their authority, and acknowledged their ability in jurisprudence. And there is no wonder that Zarara was the most knowledgeable of them in jurisprudence.
People knew that Zarâra was knowledgeable, virtuous, and pro the member of the House (ahl al Bayt). Such qualities were the greatest crime with the enemies of ahl at Bayt. Zarara led a dangerous life because of these outstanding merits. For this reason, the man (i.e. al- Sadiq) sometimes dispraised Zarâra to drive away the dangers from him. Besides, it has been mentioned that he has been dispraised in some traditions. al- Sadiq him disclosed the reason why Zarâra was dispraised. In this connection, in his book ‘al- Rijâl’, p.91, al- Kashy has mentioned a long tradition on the authority of al- Sadiq. The following is a part of it:” I (i.e. al- Sadiq) dispraise you to protect you from people and enemies because they hasten to hurt the person whom we love and make near to us. So I would to dispraise you so that they would praise you in the religion du to this dispraise.” From here we know the important position of Zarara with ahl at Bayt, peace be on them. Meanwhile we know the meaning of the traditions which defame Zarâra.
Zayd al- Shahhim:
Abu Usama Zayd al- Shahham al- Azdy al- Kufi reported traditions on the authority of al- Baqir and al- Sadiq, peace be on them. It was said that he reported traditions on the authority of al- Kazim, too. He was a reliable narrator and had a high social rank. It has been mentioned on the authority of Shaykh al- Mufid, may his grave be fragrant, that he said:” He (i.e. Zayd) was among the companions of al- Sadiq, peace be on him, who had knowledge of jurisprudence, from whom people learned the lawful, the unlawful, religious opinions, and the rules of the religion.
Traditions have been mentioned on him to show his high rank. For example, al- Kashy has reported a tradition in his book al- Rijâl, p.21 6, on the authority of Zayd himself:” He (Zayd) said:’ I said to Abfl AM Allah: Is my name among those names (he meant the names of the people of the right hand.)’ He said:’ Yes.’ “al- Kashy has reported other tradition on his authority, too:” He (Zayd) said:’ I came to Abfl AM Allah, peace be on him, and he said to me: Zayd, renew repentance and worship.’ He (Zayd) said:’ I have announced my death.’ He (Zayd) said:’ He (al- Sidiq) said: Zayd, we have no good for you and you are of our Shl’a (followers).... Zayd, it is as if that I had looked at you in your position in Paradise, and your friend, al- Harith b. al- MaghTra al- Nasry is there.””
And there are other traditions that lead us to his high position and rank.
Zayd al- Shahid:
Zayd b. ‘Ati b. al- Husayn b. ‘Au b. Abti Tâtib, peace be on them reported traditions on the authority of his father. al- Sajjad, peace be on him. For example, on the authority of his father, he reported al- SahTfa at-Sajjadiya, which contains various kinds of knowledge, literature, and eloquence, which teaches you how to ask Allah humbly to fulfill your desires, and which is clear evidence for the Imamate of ahl at Bayt because its style denotes that its author is not like the normal human being.
Also Zayd reported traditions on the authority of his brother al- Biqir and his.nephew al- Sadiq, peace be on them. He believed in the lmamate of al- Sadiq and summoned people secretly to believe in his Imamate. He never claimed the Imamate for himself during his lifetime. However, a group of people claimed after his death that he was an Imam. He was killed in Kufa in the year 121 (A.H.). Al- Sadiq, peace be on him, wept over him and asked Allah to have mercy upon him. Then al- Sadiq spent money on the families of those who were killed with. Zayd had outstanding merits of which no one had except the infallible Imams. Such outstanding merits were jurisprudence, piety, generosity, bravery, asceticism, worship, and the like. We have already mentioned him in this book.
Sadir al- Sayrafy:
Sadir b. HakTm b. Suhayb al- Sayrafy al- Kufy (a freed servant) reported traditions on the authority of three Imams. They were al- Sajjad, al- Baqir, and al- Sadiq, peace be on them. Also he reported traditions on the authority of many narrators. Some of them believed in consensus. The Imams praised him because of his great rank. For instance, al- Sadiq, peaCe be on him, said to Zayd al- Shahham:” Shahh8m, I asked my Lord to release Sadlr and Abd al- Sat8m b. Abd al- Rahman when they were in prison. So, Allah granted them to me and released them.” Also al- Sadiq said to Sadir:” Indeed, when Allah loves a servant, He tries him (the servant) verymuch. SadTr, you and we (face) the trial in the morning and in the evening.”
Al- A’mash:
His name and surname were Sulaymfln b. Mahran al- A’mash al- Asady al- Kufi. His Kunya was AblY Mohammed. The Shi’a (khasa) and non Shi’a (‘amma) agreed that he was reliable, meritorious, and great. The non-Shi’a praised him very much and acknowledged his good qualities and his Shiism. For example, in his book Mizan al- I’tida, al- Dhahaby says:” Abu Mohammed was among the reliable Imams. He was among the followers.” Also he says:” Al- A’mash was just, truthful, and firm, he followed the Sunna and the Koran.”
Al- A’mash reported the outstanding merits of the Commander of the Faithful (i.e. Imam ‘Ali) peace be on him. The Shi’a and non- ShVa have reported that al- Mansflr asked him:” How many traditions have you memorized on the outstanding merits of ‘Ati, peace be on him?” “Ten thousand traditions,” he answered.
It was said that al- A’mash died in the year when al- Husayn, peace be on him, was killed, namely in the year 61 (A.H.). And he died on RabT’ Awal 25th, in the year 148 (A.H.), namely the year when al- Sل diq, peace be on him, died.
Sami’a:
Sama’a b. Mahran al- Hadrami al- Kflfi reported traditions on the authority of AblY Abd Allah and many traditions on Islamic jurisprudence. Also he reported many visitations of the Imams and many du’as (supplications) of al- Sadiq, peace be on him. He had a book (i.e. a group of traditions). The reliable narrators reported the book from him. They attributed him to the Waqifttes (a Musilm sect), but this has not been proved. Anyhow, he was, without doubt, a reliable narrator.
Safwan al- Jammil:
Safwan b. Mahrfl al- Jammat al- Asadi al- KlYhili, al- CUfi reported traditions on the authority of al- Sadiq and al- Kazim, peace be on them. He was a cameleer (Jammal), so this surname accompanied him. He cleaved to aht at Bayt, peace be on them. He conformed to their orders. And he went on serving them. We have already mentioned that in the topic’ al- Sadiq in Iraq’. Besides, he sold his camels when al- Kflzim, peace be on him, ordered him to. So, al- RashTd blamed him for that act and said:” Surely, I know (the person) who ordered you to do that (i.e. to sell your camels). MUSa b. Ja’far ordered you. By Allah, were it not for your good friendship, I would kill you.”
This act is enough to show that Safw8n was ready to subject himself to destruction for his Imam’s orders. He was among the great reliable narrators and figures. He reported many traditions. The reliable figures reported the traditions on his authority. He had a book (i.e. a group of traditions). The men of trust and consensus have reported the book.
Abid al- Rahman Bin al- Hajjaj:
Abid al- Rahman b. al- Hajjaj al- Bajati al- Ctlfi reported traditions on the authority of al- Sadiq and al- Kazim, peace be on them. He remained alive till he met al- Rida, peace be on him. He died during his days. He was among the great, reliable companions of AblY Abd Allah, peace be on him. The lmams praised him very much and gave him glad news that he would die in Medina and would get a good consequence. He’had books (groups of traditions). The reliable narrator reported the books from him. Some of them were among the prominent theologians who prodnced strong evidence for their beliefs. For this reason, AblY Abd Allah said to him:” Abd at-Rahman, debate with the people of Medina because I like them to see like you among the men of the ShI’a.”
Abid al- Salam Bin Shim:
Abid al- SallYm b. Salim al- Bajati al- Cull reported traditions on the authority of AblY Abd Allah, peace be on him. He had a book (a group of traditions). The reliable narrators reported the book. He was among the companions of al- Sâdiq, peace be on him. He was among the great figures from whom people learned the lawful, unlawful, religious opinions and rules. No one dares to defame or dispraise such figures, as Shaykh at-Mufid, may his grave be fragrant, mentioned.
Abid al- SaIim Bin Abid al- Rahmin:
His name and surname were Abid al- Salam b. Abid al- Rahmfln b. Na’Tm al- Azdy. In his book al- ManlYq, b. Sharashflb regarded him as one of the reliable companions of al- Sadiq, peace be on him. While he was weeping bitter tears, al- Sadiq, peace be on him, said to Zayd al- Shahhim, I asked my Lord to release Sadlr and Abd al- Salem b. Abid al- Rahmfln when they were in prison. So, Allah granted them to me and released them.” This tradition indicates that al- Sadiq, peace be on him, loved him, respected him, and had mercy on him. Moreover, this tradition denotes his importance and his high position.
Abid Allah Bin Abu Ya’fur:
Abid Allah b. AblY Ya’ftlr al- ‘Abdi al- Cflfi was among the companions of al- S&Iiq, peace be on him. When he had died, al- Sadiq, peace be on him wrote the following words to al- Mufaddal b. ‘Amr al- Ju’fi to show his excellent qualities:” Mufaddat, I have entrusted you to my covenant, which was for Abid Allah b. Ya’filr. Anyhow, he passed away fulfilling the covenant between him and Allah, the Great and Almighty and his Prophet and his Imam. He, the blessings of Allah be on his soul, passed away while his act is laudable, his effort is worthy of thanks, his sin is forgiven. Mercy is on him because Allah, his Prophet, and his Imam are pleased with him. I swear by my birth from the Apostle of Allah, may Allah bless him and his family, there was no one in our time more obedient than him for Allah, his Prophet, and his Imam. He went on obeying till Allah made him die with His Mercy and domiciled him in His Paradise. Allah has domiciled him between the two abodes- the Abode of Mohammed, May Allah bless him and his family, and the Abode of the Commander of the Faithful. Though the abodes are the same and the ranks are the same, Allah has increased his pleasure because 1 am pleased with him.”
To show his absolute trust in his Imam al- Sadiq, Abid Allah said to him:” If you split a pomegranate into two parts and you say that this (part) is lawful and this (part) is unlawful, I will bear witness that (the part) which you have said lawful is lawful, and (the part) which you have said unlawful is unlawful.” So, al- SlYdiq said:” May Allah have mercy upon you! May Allah have mercy upon you!”
Abid Allah Bin Baktr:
Abid Allah b. BakTr b. A’yun al- Shaybâny (their freed servant) reported traditions on the authority of al- Bâqir and al- Sadiq, peace be on them. He was among the six companions of al- Sadiq as we have already mentioned when we talked about Abل n b. ‘UthmSn. He was regarded as one of the great jurisprudents and scholars, and as one of the owners of the written sources and. the famous compilations. He was attributed to the Fatahiya. If this attribution is right, then his corrupt thought does not harm his reliable reporters. Anyhow, he was a reliable narrator without doubt. We have already mentioned the high position of his father BakTr.
Abid Allah Bin Sanin:
Abid Allah b. Sanan, the chief of Quraysh or Bantl H8shim, reported traditions on the authority of al- Sadiq, peace be on him. It was said that he reported traditions o the authority ‘of al- Kilzim, too. That is possible because he was a contemporary of al- Kfizim, peace be on him. He was the treasurer of al- Manstlr, al- Mahdy, al- Hfldy, and al- Rashrd. Nevertheless, he was among the followers (the ShI’a) of alit at Bayt, the righteous jurisprudents, and the great reliable figures whom no one dared to defame. Concerning him, al- Sadiq, peace be on him, said:” He (Abid Allah) adds good to the age.” al- S5diq, peace be on him, treated him kindly. This means that Abid Allah had a great position with him and that he was the secretary of al- SSdiq. He had books (groups of traditions). The great reliable narrators reported the books.
Abid Allah Bin Shank:
Ablu al- Muhajjal AbAllah b. Shank al- ‘Amiry was the companion of al- Baqir and al- Sadiq, peace be on them. He was a prominent person with them. He was regarded as one of their disciples. It was reported on the authority of al- SSdiq, peace be on him, that he would go out to support the guided one who will rise (al- Qâ’m, al- Mahdy), may Allah speed up his appearance. This is the virtue, success, dignity, and greatness. We ask Allah, the Almighty, to make us among those over whose heads the victorious banner of al- Mahdy will wave.
Abid Allah Bin Maskan:
Abid Allah b. Maskan al- Cufi (a freed servant) reported traditions on the authority of al- SSdiq and al- Kazim, peace be on them. He was among the six companions of al- Sadiq, peace be on him, as we have already stated in Aban b, ‘Uthman. He was among the great jurisprudents from whom people learned the lawful, unlawful, the religious verdicts and rules, and whom no one dared to defame. He had many books (groups of traditions). The great reliable narrators reported the books on his authority.
Abid Allah al- Najashy:
Abu Buhayr Abid Allah al- NajSshy al- Asady was a Zaydi, then he believed in the Imamate of al- Sadiq, peace be on him, when tie saw him doing a miraculous act. Al- Mansflr appointed him as a governor over at-Ahwaz. He wrote a letter to al- Sadiq, peace be on him, to ask him about the method of act and other affairs concerning his state. So, al- Sâdiq wrote him a tong letter known as the Letter of Abid Allah al- Najashy.
We have mentioned valuable paragraphs of this letter with in the Commandments of al- SUdiq in this book. His behavior was laudable. The Imam was pleased with him. The great figures had great confidence in him. So, in his book al- Tahdhib, chapter on al- MakEsib, the Shakh of the sect (i.e. al- TUsy) may his grave be fragrant, regarded him among the devoutees though he was the governor of al- MansUr over al- Ahwaz.
Abid Allah al- Kahili:
Abid Allah b. Yahyfi al- KlYhiti reported traditions on the authority of at-Sâdiq and al- Kjzim, peace be on them. Abe al- Hasan took care of him and loved him. So, he said to ‘Ati b. Yaqttn:” Guarantee al- KlYhili for me and I wilt guarantee Paradise for you.” So, ‘All guaranteed what the Imam wanted. ‘Ali’s favor included al- KlYhiti and his relatives. He spent money on them. For this reason they (the relatives of al- Kâhili) were in no need of him after his death.
Abu al- Hasan, peace be on him, gave him glad news about his good consequence. One day, Abu al- Hasan said to him:” Do good through your Law because your death has approached.” So, al- Kâhili wept.” AblY at-Hasan said to him:” What has made you weep?” Al- Kâhiti said to him:” May I be your ransom, I wept over myself!” Abe al- Hasan said to him:” Be glad, for you are among our followers (Shi’a) and your consequence wilt be good.” It did not take long before al- KlYhili died. From this tradition and the like you know the high position of al- Kâhili with the Imams. He had a book (a group of tradition). The reliable narrators and some people of the consensus reported the book from him.
Abid al- Malik Bin A’yun:
Abu DarrTs Abid al- Matik b. A’yun a ShayblYni (their freed servant), the brother of Zarara and Hamran, reported traditions on the authority of at-Bâqir and al- Sadiq, peace be on them. He died during the days of at-Sadiq. Al- Sadiq was in Mecca. When he heard of the death of Abid at-Malik, he raised his hands towards the sky and asked Allah to have mercy upon him. When al- Sadiq came to Medina, he visited the grave of Abid at-Matik. Zarara said:” After the death of Abid al- Matik, AblY Abid Allah, peace be on him said:’ Allah, Abe al- DirrTs regarded us as the best of Your creation, then add him to the Family of Mohammed, may Allah bless him and his family, tilt the Day of Judgment.”’ This tradition and the like show us the high position of Abid al- Matik. Also they show us that he knew his Imams.
His son DirrTs was among the reliable narrators of al- Sidiq. The reliable narrators reported traditions on his authority. He married the daughter of his uncle Hamrln.
‘Ubayd Bin Zarira:
‘Ubayd b. Zarara b. A’yun al- Shaybany was the freed servant of alit al Bayt. He was among those who learned from Abe Ja’far and Abe Abid Allah, peace be on them. He had a book (a group of traditions). The great narrators and some people of the Consensus reported the book from him. He was among the reliable narrators, among the prominent jurisprudents, among the great figures from whom people learned the lawful and the unlawful, and among the masters of the written sources (note- books of traditions) and the famous compilations.
‘Ubayd Allah al- Halabi:
‘Ubayd Allah b. ‘Au b. Abe Shu’ba al- Cull al- Halabi was the first companion of the companions of Abu Abid Allah, peace be on him, to write books. When he wrote his known book on jurisprudence, he showed it to Abe Abid Allah, peace be on him. Abe Abid Allah approved the book and corrected it. When he read the book, he said:” Do you think that they (the companions) will like this (book)?” The great reliable narrators reported the book. May Allah reward them the best reward.
The family of Abe Shu’ba were famous ShT’tes in Kufa. They traded in goods from Ateppo- a city in Lebanon. So, they were attributed to it. Their grandfather Abu Shu’ba reported traditions on the authority of al- Hasan and al- Husayn, peace be on them. They were all reliable narrators. ‘Ubayd Allah was the eldest and the most prominent, it sometimes means ‘Ubayd Allah and sometimes means his brother Mohammed.
Al- ‘Ala’ Bin Raz?n:
Al- ‘Ala’ b. Ra.zln, the chief of Thaqif, reported traditions on the authority of al- SCdiq, peace be on him. He was a great prominent figure. No one dared to defame him. The Shi’a and non- Shi’a have agreed on his greatness and reliance. He made friends with Mohammed b. Muslim and learned jurisprudence from him. He had books (groups of traditions). The reliable narrators and some people of the consensus reported the books from him.
‘Ali Bin Yaqttn:
‘Ali b. Yaqtrn b. MCsa al- Ctifi al- Baghdlidi reported traditions on the authority of al- Sadiq and al- Klizim, peace be on them. People knew that he was a reliable, prominent, great figure.
They knew his position with al- Rashid. And his actions with him are written. The trnams praised him and gave glad news about his good Consequence and his return to the Pleasure of Allah and His gardens. For example, Abu al- Hasan, peace be on him, said:” I have guaranteed the garden for ‘Ali b. Yaqtin and that the fire will not touch him.” Also he said when Ah b. Yaqtrn came towards him:” Whoever is pleased with looking at a man of the companions of the Apostle of Allah, may Allah bless him and his family, must look at this corner.” One of the people said to him:” Therefore, he is among the people of Paradise.” Abe al- Hasan said:” As for me, I bear witness that he will be among the people of Paradise.” Also he said:” For the happiness of ‘Ali b. Yaqtin that I mentioned him in the attitude.” Also he said:” I asked my Lord, the Great and Almighty to grant me ‘Au b. Yaqtln. So, He granted him to me. Indeed, ‘Ati b. Yaqtin spent his money and his love, so he is worthy of that.” And there are other traditions of the same meaning. We cannot count his good actions, his serves for ahl at Bayt, and the needs he fulfilled for their followers. Every year, he authorized a person to perform the hajj in behalf of him. Some years, some people counted the number of those who were ready to perform the hajj in behalf of him. Their number was three hundred people. He gave some of them twenty- thousand dirharns and some of them ten thousand dirhams to perform the hajj. Some of those persons were al- Kahiti, Abid al- Rahman b. al- Hajjaj, and the like. Also he gave one thousand dirhams to those who were lower than they in rank. Every year, he sent a sum of money between a hundred thousand dirhams and three thousand dirhams to Abu al- Hasan, peace be on him. Abe al- Hasan joined three or foof his sons in marriage. Among them was AblY al- Hasan al- RidS, peace be on him. So, ‘Au b. YaqtTn wrote to him:” I have sent you their dowers.” He added to them three thousand dinars for the banquet. The total number was thirteen thousand dinars at one time.
It was enough for ‘Ati to fulfill the needs of the followers of the Imams was that he spent a tot of money to maintain the family of al- Kahi1i and his relatives.
And it was enough for his great importance and his high position that Abu al- Hasan, peace be on him, said to hima” ‘Ati, Allah, the Exalted, has followers among the followers of the oppressive to defend His friends with them. And you, ‘Ati, is among them.” He said these words to him when Abu Ibrahim Mflsl came to Iraq. And ‘Ali b. Yaqtrn said to him:” Do not you see my condition and what I am in?”
Generally speaking, ‘Ali b. Yaqtln was an eye for Allah and a shelter for His friends among His enemies. He achieved their rights and drove the evil enmity away from them. Besides he was righteous in his other acts And he reported the religious rules. Indeed, the pen is unable to write alt his outstanding merits.
‘Ali was born in Kufa in the year 128 (A.H.). His father Yaqffii was among the prominent propagandists for the Hashimid State. So, Marwan at-Himar sent for him. However, he, his wife, and his two sons ‘Ati and ‘Ubayd escaped from Kufa to Medina. They stayed there tilt the Abbasid State appeared. So, he appeared and began serving al- SafThh and at-MansUr though he and his sons were ShPtes and believed in the Imamate. Yaqtin sent money to al- Sâdiq, peace be on him. Some people told at-MansCr and al- Mahdy about that. However, Allah saved him from their evil plan.
‘Ali b. YaqtTn died in Baghdad in the year 182 (A.H.). The crown prince Mohammed al- AmTn b. al- Rashld prayed over him. His father Yaqtin died after him in the year 185 (A.H.), the mercy of Altab be on them.
Ammar al- Dihny:
Abü Mu’âwiya Ammâr b. Khabâb al- Bajty al- Dihny al- Kufi, Dilm is a part from Baj ila, was a reliable companion of al- Sadiq, peace be on him. His family was among the famous ShPte families in Kufa then. It was said that his father was called Mu’âwiya, too.
It was said to al- SCdiq, peace be on him:” Today, Ammar al- Dihny witnessed before b. Abu Layta1,
the judge of Kufa. The judge said to him:” Ammâr, stand up. We know you. We do not accept your witness because you are apostate (râfidl). ‘Ammar stood up white he was shaking all over and weeping. So, b. Abu Layta said to him:” You are a man, you are among the people of knowledge and tradition. If the word apostate, (rafidl) hurts you, then disown yourself of apostasy (rafd). Then you wilt be one of our brothers.” ‘Ammar said to him:” By Allah, I am not weeping over what you are saying. However, I am weeping over you and over my self. I am weeping over myself because you have attributed me to a noble rank of which I am not worthy. You have claimed that I am an apostate (rafidi).
Woe upon you! Al- SSdiq, peace be on him told me that pharaoh was the first to use the word ‘rafida’ (apostates) for those magicians who apostatized the religion of pharaoh and obeyed Moses’ orders. Then the rafidr (apostate) is he who renounces what Allah hates and does what Allah orders. Is there such a person in our present time? I am weeping over myself because I am afraid that Allah may set a seal upon my heart white I had accept this noble name (i.e. rafidi) before. So, my Lord wilt admonish me and say:” Ammar you reOnounced the false and did the obligations as He said to you.” Then that will decreases my degree when He forgives me and causes a severe punishment because he discussed with me, except when the Imams guard (me) against that with their intercession. And as for my weeping over you was because you told a great lie when you catted me with a name other than my name and because I felt compassion for you because of the punishment of Allah, the Exalted, when I renounce the holy names and follow the low ones. Then how will you be patient towards the torture of your world?” So, al- Sadiq, peace be on him, said:” If ‘Ammâr had sins greater than the skies and the earth, Allah would forgive him his sins for these words, and He would increase his rewards for them.”
These words, as you see, indicate his firm beliefs. Also they show that emotions did not turn him away from his thought. He had a book (a group of traditions). A group of the reliable narrators reported the book. Also a group of the Sunni great figures reported traditions on his authority. In at-Fihrast, b. al- Nadim has mentioned him and regarded him among the ShT’te jurists.
Ammar al- Sibity:
Abu al- YaqdSn Animar b. MUsâ al- Sâbaty, a Kufi dwelled in Mada’in reported traditions on the authority of Abu Abd Allah and Abu al- Hasan. He was attributed to the Fatahiya. If this attribution is right, it does not affect his reliable report, especially al- Kfizim, peace be on him said concerning him:” I asked my Lord to grant me Ammar, and He granted him to me.” al- Kashy has mentioned this tradition in three pages: 164, 256, and 313. The jurisprudents regarded him as one of the great figures from whom people learned the lawful and unlawful. The companions acted according to the traditions he reported. He reported many traditions. Whoever reads carefully the books of tradition knows that he reported many traditions. In al- Fihrist, the Shaykh said:” He has a good, reliable book (i.e. a group of traditions).”
Ammar had two brothers. Their names were Qays and SabSh. They reported traditions on the authority of al- Sadiq and al- Kâzim, peace be on them. Also they were among the reliable narrators of the Imams.
‘Amru Bin Abu al- MuqdLn:
'Amru b. Abu al- Muqdam Thâbit b. Hurmuz al- ‘Ajati al- Kufi reported traditions on the authority of al- Sa.jjad, al- Bâqir. and al- Sadiq, peace be on them. He is regarded among the following companions. He said:” When I came to Abu Abid Allah for the first time, he said to me:’ Learn truthfulness before the tradition.”’ Also he said:” When I looked at Ja’far b. Mohammed, peace be on them, I knew that he was among the descendants of the prophets.” The two parties (the ShVa and the Sunna) know his great rank. One day, al- Sadiq was sitting at the yard of the Kaaba. Some people said to him:” How a great deal the pilgrims are!” He, peace be on him, said:” How a few the pilgrims are!” Then Amrfl b. Abu al- Muqdam passed by him. He said:” This is among the pilgrims.” See at-Kasby, p.248. He had a book (a.group of traditions), the reliable narrators reported the book. Al- Najashy said:” He had a good book.” Then he mentioned the book on his authority.
Ibin Abu Nasr al- Sukuni:
Amru b. Abu Nasr al- AnmCti al- SukCni al- Shar’abi was a reliable narrator. He had books (groups of traditions). A group of the reliable narrators and some people of the consensus reported the books. He is regarded as one of the companions of al- Sadiq, peace be on him.
‘Amr Bin Udayna:
‘Amr b. Udayna reported written traditions on the authority of al- Sadiq, peace be on him, and oral traditions on the authority of al- Ka.zim, peace be on him. He was the Shaykh of our Basri companions and their prominent figure as al- Najashy said. He escaped from al- Mahdy. He died in the Yemen. So, he did not report many traditions on the authority of al- Kfizim, peace be on him.
In his book ‘al- Rijal, p. 215, al- Kashy said:” It is said that his name was Mohammed b. Udayna. The name of his father prevailed him. he mentioned that he was from Kufa. This opposes what al- Najfishy has mentioned except that he was from Kufa and lived in Basrah. He had the book of obligations. A group of the reliable reported the book (a group of traditions) from him.
‘Amr Bin Hanzalah:
Abu Sakhr ‘Amr b. Hanzalah al- ‘Ajali al- Bakri al- Kuft reported traditions on the authority of al- Bflqir and al- Sadiq, peace be on them. He had a high position with alit at Bayt. This position denotes his firm belief and reliance. In al- Kafi, Chapter on Time of prayer:” Yaztd b. Khalyfa’
said to al- Sadiq, peace be on him, ‘Amr b. Hanzatah told us something about you at a time.’ al- Sadiq said:’ Therefore, this (‘Amr) does not tell ties about us.’ “Al- Sâdiq said to ‘Amr:” Abu Sakhr, by Allah, you follow my religion and the religion of my grandfathers. By Allah, we wilt intercede for (a‘ou) when our enemy says:’ So, we have no intercessors nor a true friend.”
This tradition indicates that ‘Amr had a high position with al- Baqir and al- Sadiq, peace be on them. He reported many traditions on the authority of al- Sadiq. The great reliable narrators and some people of the consensus reported the traditions from him.
‘Amr b. ‘Ali b. al- Husayn:
‘Amr b. ‘Ali b. al- Husayn b. ‘Ali b. Abu Tâtib, peace be on them, died in the year 65 (A.H.). And it was said that he died in the year 70 (A.H.). In al- Irshad, Shaykh al- Mufid says:” He was great, virtuous figure. The Prophet, may Allah bless him and his family, appointed him to maintain the alms. Also the Commander of the Faithful, peace be on him, appointed him to do that. He was pious and generous.” Concerning him al- Baqir, peace be on him, said:” ‘Amr is my sight with which I see.” He was the maternal grandfather of the two Sharifs, namely al- Murtad5 and al- Rady. In Sharh al- Masa’it al- Nasiriya, concerning his maternal grandfathers, ‘Alam at-Huda says:” And as for ‘Amr b. ‘Ati b. al- Husayn, peace be on them, (whose surname was al- Ashraf) was with grand primacy with an important position during the Omayyad and the Abbasid Dynasties, and with knowledge. The reliable narrators reported traditions on his authority.
Al- FadTl Bin Yasir:
Al- Fadlt b. Yasar al- Hindy, an Arab from Basrah, reported traditions on the authority of al- Baqir and al- Sffdiq, peace be on them. He died during the days of al- SUdiq, peace be on him. He was among the six companions of Abu Ja’far, peace be on him. The sect (the Shi’a) has a greed on the correctness of the reports the narrators mention on his authority. and acknowledged that he was a jurisprudent. When Abu Abd Allah looked at him, he said:” And give good news to the humble.”’
Also he said:” FadTI was among the companions of my father; I love the man who loves the companions of my father.” There are many traditions about his outstanding merit and righteousness. For example, al- S&iiq, peace be on him, said:” May Allah have mercy upon al- Fadit b. Yasar, he was among us, we the members of the House (ahl al Bayt).
Abu Basir:
Layth b. al- Bakhtary Abu BasTr al- Muradi al- Kufi was a reliable companion of al- Sadiq, peace be on him. Concerning him, he said:” The pegs of the earth and the great figures of the religion are four....” “The companions of my father were good whether they are a live or dead....” See BarTd al- ‘Ajali. Also he said concerning him:” And give good news to the humble.” Abu Basrr saw miraculous acts from al- Sadiq, peace be on him. For example, al- Sadiq rubbed his hand on the eye of Abu BasTr and made him see.
Generally speaking, Abu Bask was among the great traditionalists and jurisprudents. He was among the six companions of al- Bâqir, peace be on him. The •sect (the Shi’a) has agreed on the correctness of the traditions which have been reported on his authority, and acknowledged his ability in jurisprudence.
Mu’min al- Taq:
His name was Mohammed b. ‘Ali b. al- Nu’man Abu Ja’far al- Ahwal. The Shi’a (Khâsa) surname him Mu’min al- TAq. Non- Shi’a (‘amma) surname him Shaitan al- Tâq. Whoever studies his debates with the great figures of the non- Shi’a about the Imamate knows why they surname Shaitan al- Tâq and hate him. That is because it is difficult for the human soul to surrender to the truth.
He reported traditions on the authority of the truthful Imams. al- Sâdiq, peace be on7 him, lauded him,:” Zarara b. ‘A’yun, Mohammed b. Muslim, Barld b. Mu’awiya al- ‘Ajati, an al- Ahwal are the dearest ones for me, whether they are a live or dead.”
His traditions are famous in the books of traditions. Whoever studies his debates knows that he had strong evidence, intense opposition, a quick answer, a keen idea, and a clever heart. He was among the great Imâmi theologians. Besides he was very famous in jurisprudence.
Mohammed Bin Muslim:
Mohammed b. Muslim al- Thaqafi al- Kuff reported traditions on the authority of the truthful Imams, peace be on them. He lived during the time of al- Kâzim, peace be on him. He was among the matchless figures of whom the time does not bring but by chance. He was a prototype in righteousness. He obeyed the orders of his Imams and followed their behavior. He was trustworthy. Even those who disagree with his beliefs know his outstanding merits and righteous. They defamed him because he adopted al- Rafd (refusal) which he and the people of his method regarded as a good quality and a laudable act. They may refer to him when they face difficulties in their beliefs.
He was regarded as the jurist of his time when there were many jurist and a lot of jurisprudence. So, Abd al- Raman b. al- Hajjaj and Mohammed b. ‘Uthman said:” No one of the Shi’a was more knowledgeable than Mohammed b. Muslim.” He got such a degree in jurisprudence because he heard thirty thousand traditions from Abu Ja’ far, peace be on him, and sixteen thousand traditions from Abu Abd Allah, peace be on him. Whoever studies the books of traditions knows that he reported many traditions.
His Imams lauded him very much. See Band al- ‘Ajali. He was among the six reliable companions of Abu Ja’far, peace be on him.
He died at the age of 70, in the year 150 (A.H.). So, he lived for two years during the time of Abu al- Hasan, peace be on him. We ask Allah to be pleased with him.
Murazim:
Murazim b. HakTm al- Azdi al- Mada’ini reported traditions on the authority of al- SCdiq and al- Kâzim, peace be on them. He was killed during the days of al- Rida, peace be on him.
Murazim and Musadif, al- Sâdiq’s servant, went with al- Sadiq to because HTra al- Mansflr summoned him to go there. When al- Mansilr permitted al- Sadiq to come BACK to Medina, he left Hira in the evening. On his way to Medina, a man catted ‘Ashir stopped him and prevented him from going. So, Mur&zim and Musfldif asked the Imam to allow them to kill ‘Ashir, but the Imam refused that. The Imam did his best to convince ‘Ashir to allow them to go to Medina. Anyhow, ‘Ashir let them go white most of the night passed. This shows us that Murazim was a close companion of the Imazn. He loved the Imam very much, followed him, and carried out his orders.
Al- Najashy and the like said:” Al- RashTd sent for Murazim and his brothert frequently. One day, he sent for Munazim, his brother
and Abd at-HamTd b. Ghauwfis. He killed Abd al- HamTd, while Murazim and his brother were safe.
Masma’ Kardin:
Masma’ Kardin was a real Arab. He belonged to Bakr b. Wâ’il. His name was Masma’. And his surname was Kardin. In his book, p.298, at-Najashy said:” He was the Shaykh and prominent figure of (the tribe) of Bakr b. Wâ’it in Basrah. And he was the Chief of the Masma’is. He reported few traditions on the authority of Abu Ia’ far, peace be on him. And he reported many traditions on the authority of Abu Abd Allah.
Abu Abd Allah said to him:” Abti Sayyar, am going to prepare for you a great objective.” Also he reported on the authority of Abu al- Hasan (MCsa), peace be on him. He had many rare things.
There are many traditions which denote that he strongly cleaved to ahl at Bayt, obeyed his Imam, gave Khums (fifth) and Zakat (alms) from his properties though they were many. Moreover, he wanted to collect all his properties to send them to the Imam. However, the Imani refused that. In the meantime he permitted him to take advantage of his share.
Mu’awiya Bin ‘Ammfr:
His name was Mu’awiya b. ‘Ammar b. Khabab al- Bajali al- Dibni at-Kufi. We have already mentioned his father ‘Ammar. Mu’awiya was prominent figure. In al- Wasa’il, al- Sadiq, peace be on him, said to him:” My son “ This indicates that al- S&iiq had mercy upon him, loved him, and took care of him.
Ma’ruf Bin Kharbtidh:
Ma’ntif b. Kharbtldh al- Mekki reported traditions on the authority of at-Sajjfld, al- Baqir, and al- Sadiq, peace be on them. He was among the six companions of Abu Ja’far. The sect (i.e. the Shi’a) has agreed on the correctness on the traditions which are reported on their authority and acknowledged their juristic ability. Many traditions have been mentioned concerning him. They denote his high position. Also they denote that he was among those who had the secrets of ahl al Bayt. Moreover, he was among the worshippers whose adoration was long.
Al- Mu’alla Bin KhanTs:
Al- Mu’alla b. Khanrs was a freed servant of Abu Abd Allah, peace be on him. Whoever studies his traditions knows that he was among the people of jurisprudence and knowledbre, in the position of the Imani, and among the prominent companions. The thing that denotes his high position with the Imam was that the Imam became sad when he was killed, went out of his house angrily pulli his cloak, his son lsma’Tl was following him, and saying:” Indeed, the person can endure losing a child but cannot endure war.” Then he came to his kilter, Dawfld b. ‘Ati al- Abbâsi (the governor of al- Manstir) and said to him: “ Dawtid, you have killed my servant and have taken my money.” The Imam did not become calm till he punished the person who killed his servant. That person was al- Sirâfy, the chief of the police of DawCd. When they wanted to kill him, he began shouting:” They order me to kilt men for them then they are going to kilt me!”
When al- Mu’alta was killed, al- SSdiq, peace be on him said:” By Allah, sure he has entered Paradise!” Also he said:” Fee on this world! Allah empowered His enemy on His friend in it!” Besides, there are other traditions with the same meaning denote the high position of al-’Ma’altah. Dawtid killed al- Ma’atlah because he was among the followers of Abü Abd Allah. Dawiid sent for al- Mu’alla to show him the places of the followers and companions of al- Sadiq. al- Mu’alta refused that. So, DawUd threatened him with killing if he refused to how him the places of the followers and companions of al- Sadiq. However, he insisted on keeping their places a secret. This is strong evidence for his piety in the religion and his readiness to die for those chosen men. We ask Allah to be pleased with him and with them.
Al- Mufaddal Bin ‘Amr:
Abu AM Allah al- Mufaddat b. ‘Amr al- Iu’fy al- Kuff reported traditions on the authority of al- S&liq and al- Kazim. He had outstanding merits of which no one of the reliable narrators and jurists had. He gathered abundant knowledge, many virtues, righteousness, and piety. Moreover, the two Imams appointed him as their deputy to collect the money of Khllms and Zakat for them, to re- establish normal relations among people and to take care of the weak, and so on. It was enough for his honesty and knowledge that the two Imams depended on him in carrying out such a great task which was in need of large heartedness, determination, hard work to fulfill the needs of people, and perfect belief. And his acts bear witness that he was meritorious for the two Imams to depend on him. At-S&iiq appointed him as his representative after AM Allah b. Ya’filr had passed away as we have mentioned in AM Allah. Then what is your opinion about the qualification of the successor who replaced that predecessor? He went on carrying out that representation, though there were many able men to carry it out, till he did white he had laudable behavior and was simple hearted.
It was enough for al- Mufaddat’s high position that Abu AM Allah, peace be on him, said concerning him:” By Allah with Whom there is no god, what an excellent servant al- Mufaddat b. ‘Amr al- Ju’fi was!” Abu Abd Allah said these words concerning al- Mufaddat for thirty and some times. After the death of al- Mufaddat, Abu al- Hasan, peace be on him, said concerning him:” Indeed, al- Mufaddat was sociability and rest for me!” Also he said:” May Allah have mercy upon al- Mufaddal, he have rested!”
He had books (groups of traditions). A group of the reliable narrators reported the books from him. It is attributed to him that he reported at-TawhTd and al- Ihlijiya on the authority of al- Sâdiq, peace be on him, as we have stated in the previous chapters of this book.
Maysar Bin Abd al- ‘Aziz:
Maysar b. AM al- ‘Aziz al- Nakha’i al- Kufi al- Mada’ini, reported traditions on the authority of the two truthful Imams. Many reliable narrators reported these traditions on his authority. Many of them were among the people of consensus. In al- Manaqib, b. ShahrâshUb has regarded him as one of the reliable companions of al- Sadiq, peace be on him. It was said that he died in the days of al- Sل diq, in the year 136 (A.H.). He has been praised in many traditions. For example, Abu Ja’far, peace be on him, said concerning him:” Maysar, indeed, your death came more than times. However, Allah has postponed it because you observed and strengthened the ties of kinship.” This tradition with the same meaning has been mentioned many times. Also he said to him:” Verily, I love your perfume and your souls; you have adopted the religion of Allah and the religion of His angels.” And there are similar traditions which show his dignity and greatness.
Hishm Bin al- Hakam:
Abu Mohammed Hisham b. al- Hakam was the Chief of Kunda. Also he was surnamed Abu al- Hakam. He reported traditions on the authority of Abu AM Allah and Abu al- Hasan, peace be on them. He had books (group of traditions). The biographists have mentioned the books in his biography. He was excellent in theology and far away from mistakes in it. His debates in the techniques of theology guide you to his, strong evidence and his answers for the proofs of his debaters. Al- Sadiq, peace be on him, prevented his companions from the debate and the dispute except very few of them. Hishâm was in the vanguard of those companions whom al- Sadk1 permitted to debate. al- Sadiq, peace be on him, respected him. Though Hishâm was young, al- Sâdiq preferred him to his old companions with high social ranks. Concerning him, al- Sadiq said:” This (Hisham) supports us with his hand, his tongue, and his hand.” Also he said:” Hisham b. at-Hakam is the guide of our right, the narrator of our words, the supporter of our truthfulness, the refuter of the false of our enemies. Whoever follows him and his tradition follows us; whoever opposes him and disbelieves in him shows enmity toward us and disbelieves in us.”
Not only al- Sadiq, peace be on him, praised Hisham but also praised other Imams of alit at Bat him. For example, al- Rida, peace be on him said:” He (Hishâm) was a righteous servant.” al- Jawâd, peace be on him, said:” May Allah have mercy upon him, what an excellent defender he was for this standpoint!”
These words of the Imams of ahl at Bayt with regard to Hishâni serve the clever, careful person instead of bombastic praise and woven land. Alsthese many words show you that Hisham adopted an attitude to defend the right and to wag war against the false and that he said intense words, which were sharper than a thousand swords as al- Rashid said, to defend the Imamate. Moreover, he was the matchless man who produced strong evidence for the Imamate and corrected the doctrines with his debates. Death came quickly to him due to those debates in the Imamate. That was when al- Rashid knew his place. He (Hisham) was afraid of him. So, he escaped to Kufa terrified. Then he died of that terror. It was said that he died in the year 179 (A.H.). Some slanders have been mentioned about him. Of course his enemies and his enviers tried to defame him and to destroy his beliefs because he defended ahl at Bayt in the manner whose results are still a live in the present time. However, the Imam himself sometimes defamed him to drive evil away from him.
Hishim Bin Salim:
Hishâm b. Salim al- JawfllTqi al- ‘Allâf reported traditions on the authority of Abu Abd Allah and Abu al- Hasan, peace be on them. He was among those whose debates were clear, who forced their enemies to surrender with the proof, and who showed men the way. And he was among those whom the Imams permitted to debate. If the Imams thought that he would make mistakes, they would not allow him to debate at that time when knowledge reached the maximum degree, the authority showed enmity toward ahl at Bayt, and his counterpart opposed him in the Imamate, rather in every art and knowledge.
Hisham was not only specialist in theology, but also was among the great jurists. The Lmams praised him in many traditions. These traditions show us his great position and importance.
He was dispraised as the great supporters of ahl al Bayt and their reliable companions were dispraised. Also they showed a defect for a defect. Why were those great figures dispraised. Do not their enemies know that the true religion was established and the beliefs of ahl aI Bayt appeared with their intense arguments and their decisive proofs? So, they (the reliable companions) were among the mujahidin in the way of Allah, whose keen tongues and proofs were able to face the armies, the rulers and their terrorism.
Yunus Bin Ya’qub:
Yunus b. Ya’qub al- Bajati al- Dihni al- Kufi reported traditions on the authority of al- Sâdiq and al- Kazim, peace be on them. He died in Medina during the lifetime of al- Ridâ, peace be on him. So, al- Rids sent camphor (hunut), shroud, and all necessary things. He ordered his follower, his father’s followers, and his grandfather’s followers to attend his funeral Then which greatness is better than this?
Yunus was among the prominent jurists and their masters from whom people learned the lawful and the unlawful. He was the representative of Abu al- Hasan (Musa), peace be on him. He was of great importance with the Imams, peace be on them. They said many traditions on him to show his great position with them and their great custody of him. For example, 4 al- Kazim, peace be on him, said:” We are protectors for you.” Al- Sadiq or al- Kazim, peace be on them, said:” Indeed, you are (one) of us, we the members of the House (ahl aI Bayt), so, may Allah add you to the Prophet of Allah and his family, and surely Allah will do that, Allah willing.’ These traditions and the like denote that he had a high position and was a reliable narrator.
With this great figure, we have ended our speech about the famous, reliable narrators of Abu Abd Allah, peace be on him, from whom thay learned good manners, the rules of the religion, and various sciences. From here, you know the importance of the narrator and of the report on the authority of al- Sâdiq, peace be on him, the number of the sciences and of the arts reported on his authority and taken from him.
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Author: Shaykh Muhammad al-Hussein al-Mudaffar
