He was called an-Nasir lil-Haqq. He was from Imam al-Hadi’s companions.64 The author of Sharh al-Masa’il an-Nasiriyyat says, ‘Abu Muhammad an-Nasir al-Hasan bin ‘Ali was virtuous for his vast knowledge and asceticism. His jurisprudence was brighter than the bright sun. It was he who spread Islam in ad-Daylam and made its people be guided by him after deviation. His splendid biography is more than to be accounted, and more obvious than to be hidden.’65
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.66 An-Najashi said, ‘He was the son of the daughter of Elyas as-Sayrafi al-Khazzaz. Al-Hasan narrated from his grandfather Elyas that he said when he was about to die, ‘Witness on me, and this moment is not of lying, that I heard Abu Abdullah (as-Sadiq) (peace be upon him) saying: By Allah, Fire will not touch one, who loves Allah and His messenger and believes in the Imams, after his death.”
Ahmad bin Muhammad bin Eesa said, ‘Once, I went to Kufa seeking Hadith. I met there al-Hasan bin ‘Ali al-Washsha’ and asked him to show me the books of al-Ala’ bin Razin al-Qalla and Abban bin Uthman al-Ahmar. He gave me the two books and I asked him to permit me to copy them. He said to me, ‘O man, why are you in a hurry? Go and copy them.’ I said, ‘I fear accidents.’
He said, ‘If I knew that this tradition would be requested so much, I would write much more. I met in this mosque (the mosque of Kufa) nine hundred sheikhs that each of them said: Ja’far bin Muhammad (Imam as-Sadiq) said to me…This man was a notable scholar of the sect (the Shi’a) and had written some books such as “the Reward of the Hajj”, “al-Manasik”, and a book of rarities.’67
He was excessive. Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.68 From his excessiveness was that Nasr bin as-Sabah said, ‘One day, al-Hasan bin ‘Ali bin Abu Uthman as-Sajjadah said to me, ‘What do you say about Muhammad bin Abu Zaynab and Muhammad bin Abdullah bin Abdul Muttalib (the Prophet) (peace be upon him and upon his progeny)? Which of them is better?’ I said to him, ‘You say!’ He said, ‘Muhammad bin Abu Zaynab (is better).
Do you not see that Allah the Almighty has blamed Muhammad bin Abdullah (the Prophet) (peace be upon him and upon his progeny) on some occasions in the Qur'an, but He has not blamed Muhammad bin Abu Zaynab? Allah has said to Muhammad bin Abdullah,
And if We had not made thee wholly firm thou mightest almost have inclined unto them a little,69
If thou ascribe a partner to Allah, thy work will fail and thou indeed wilt be among the losers, 70
and in other verses, and He has not blamed Muhammad bin Abu Zaynab for anything of that.’ Abu Amr said, ‘On as-Sajjadah be the curse of Allah, of cursors, of the angels, and of people altogether. He was from the Aliya’ites who criticized the messenger of Allah (SwT) and who had no share in Islam.’71 This tradition shows the bad beliefs of this man.
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.72 Al-Kashshi said, ‘Abu Muhammad al-Fadhl bin Shathan mentioned in one of his books: “From the famous liars is ibn Baba al-Qummi. Sa’d said that al-Ubaydi said to him, ‘Once, (Imam) al-Askari wrote to me saying: I am free before Allah from al-Fihri and al-Hasan bin Muhammad bin Baba al-Qummi, and you also be free from them. I warn you and all my followers from them. I curse them.
The curse of Allah be on them. They extort the monies of people in the name of us. They are mischievous and harmful. May Allah harm them and plunge them into mischief. Ibn Baba pretends that I have sent him as a prophet and that he is a “bab”.73
The curse of Allah be on him. Satan has mocked at him and deceived him. Allah curses whoever accepts that from him. O Muhammad, if you are able to split his head with a rock, you do. He has harmed me. May Allah harm him in this life and in the afterl ife.’74 Ibn Baba was deviant from the truth and from religion and he harmed the Imam with the heresies he originated.
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.75 He seemed to be a Twelver Shi’a, but he was unknown.
He was from the companions of Imam al-Hadi (a.s.).76
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions,77 and so did al-Barqi.
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.78 Al-Barqi said he was from the companions of Imam al-Jawad (a.s.) and said he was reliable and truthful.79
An-Najashi said, ‘Al-Husayn bin Ashkib was a reliable, preferable sheikh from KhurHasan. Abu Amr mentioned him in his book “ar-Rijal” as one of the companions of Imam Abul Hasan al-Mahdi (a.s.). Al-Ayyashi narrated many traditions from him and considered his traditions as true and said he was trustworthy.80 Al-Kashshi said, ‘He was a theologian, scholars, and author of some books.’81
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions and said he was accused of excessiveness.82 Al-Kashshi said, ‘He was exiled from Qum at the time when those, who were accused of excessiveness, were exiled.’83
64. Rijal at-Tusi.
65. Mu'jam Rijal al-Hadith, vol.5 p.30-31.
66. Rijal at-Tusi.
67. Rijal an-Najashi.
68. Rijal at-Tusi.
69. Qur'an, 17:74.
70. Qur'an, 39:65.
71. Rijal al-Kashshi.
72. Rijal at-Tusi.
73. In early Shiism “bab” denotes the senior authorized disciple of the Imam.
74. Rijal al-Kashshi.
75. Rijal at-Tusi.
79. Rijal al-Barqi.
80. Rijal an-Najashi.
81. Rijal al-Kashshi.
82. Rijal at-Tusi.
83. Rijal al-Kashshi.