Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions,96 and so did al-Barqi. An-Najashi said, ‘He narrated traditions from Imam ar-Ridha (a.s.) and remained alive until the days of Imam al-Hadi (a.s.) and he had letters on some questions with him.’97
He narrated traditions from Imam al-Hadi (a.s.). He narrated a thesis called al-Maqna’ah on the laws of the Sharia that was narrated from him by Abul Mufadhdhal ash-Shaybani.98
Sheikh at-Tusi mentioned him as one of Imam ar-Ridha and Imam al-Hadi’s companions and said he was reliable.99Al-Kashshi mentioned that Ma’mar bin Khallad said, ‘Ar-Rayyan bin as-Salt, when al-Fadhl bin Sahl wanted to send him to one of the districts of KhurHasan, said to me, ‘I want you to ask permission for me to come in to Abul Hasan (peace be on him) to greet and farewell him. I like him to give me from his clothes and some dirhams that have been coined with his name.’
When I went to him (to Imam al-Hadi), he immediately said to me, ‘O Ma’mar, Where is Rayyan? Does he like to come to us so that I give him from my clothes and from my dirhams?’ I said, ‘Glory be to Allah! By Allah, he just asked me to ask you for that.’ He said, ‘O Ma’mar, the faithful are successful. Ask him to come!’ I asked him to come in and he did. He greeted Imam al-Hadi (a.s.), who gave him one of his garments. When he came out, I found thirty dirhams in his hand.’100 This tradition shows that he was faithful and trustworthy.
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions and said he had written a book.101
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions, and so did al-Barqi.102
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.103
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.104
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions and said he was reliable.105 An-Najashi said, ‘He was weak in traditions and unreliable. Ahmad bin Muhammad bin Eesa accused him of excessiveness and lying, and he exiled him from Qum where he lived to ar-Riy.
He wrote to Imam Abu Muhammad al-Askari through Muhammad bin Abdul Hamid al-Attar. He had written a book called at-Tawhid (monotheism) that was narrated by Abul Hasan al-Abbas bin Ahmad bin al-Fadhl bin Muhammad al-Hashimy as-Salihi from his father from Abu Sa’eed al-Adami, and he also had a book on rarities.’106
Ibnul Ghadha’iri said about him, ‘He was very weak in narrations and of bad beliefs. Ahmad bin Muhammad bin Eesa al-Ash’ari exiled him from Qum, announced that he was free from him, and forbade people from listening to him or narrating from him. He narrated mursal107 traditions and depended on unknown narrators.’108
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions and said that he served Imam al-Hadi (a.s.) in Surra Man Ra’a and managed his affairs. Imam al-Hadi (a.s.) said to him, ‘You are Abu Nu’as of the truth.’109
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.110 He narrated from Imam al-Hadi (a.s.) and Isaaq bin Muhammad narrated from him the tradition of the appointing of Al-Hasan al-Askari (a.s.) as the Imam after his father.111
96. Rijal at-Tusi.
97. Rijal an-Najashi.
99. Rijal at-Tusi.
100. Rijal al-Kashshi.
101. Rijal at-Tusi.
102. Rijal at-Tusi, Rijal al-Barqi.
103. Rijal at-Tusi.
106. Rijal an-Najashi.
107. A mursal tradition is a tradition that is narrated with a cut series of narrators.
108. Mu'jam Rijal al-Hadith, vol.8 p.340.
109. Rijal at-Tusi, p.415.
111. Usul al-Kafi.