71. Abul Khayr Salih bin Salamah ar-Razi
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.112
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.112
72. Salih bin Eesa bin Umar bin Bazi’
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.113
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.113
73. Salih bin Muhammad al-Hamadani
He was reliable. Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions,114 and so did al-Barqi. Ibn Shahrashub said that he was from the trustworthy companions of Imam al-Hadi (a.s.).115
He was reliable. Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions,114 and so did al-Barqi. Ibn Shahrashub said that he was from the trustworthy companions of Imam al-Hadi (a.s.).115
74. Abdus al-Attar
He was from Kufa. Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.116
He was from Kufa. Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.116
75. Abdur-Rahman bin Muhammad bin Tayfur
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.117
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.117
76. Abdur-Rahman bin Muhammad bin Ma’ruf al-Qummi
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.118
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.118
77. Abd as-Samad al-Qummi
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.119
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.119
78. Sharif Abdul Adheem al-Hasani
He was from the Prophet’s progeny. He was knowledgeable, pious, and religious. Here we talk in brief about him.
He was from the Prophet’s progeny. He was knowledgeable, pious, and religious. Here we talk in brief about him.
His lineage
His lineage belongs to Imam Abu Muhammad al-Hasan bin ‘Ali bin Abu Talib (a.s.), the master of the inhabitant of the Paradise and beloved of the Prophet (S). He was the son of Abdullah bin ‘Ali bin al-Hasan bin Zayd bin al-Hasan bin ‘Ali bin Abu Talib (a.s.).120 Definitely, there was no lineage in the world higher or more honorable than this lineage with which Allah had honored the Arabs and the Muslims.
His reliability and knowledge
He was reliable, fair, very religious, virtuous jurisprudent. Abu Turab ar-Rouyani said, ‘I heard Abu Hammad ar-Razi saying: Once, I went to ‘Ali bin Muhammad (al-Hadi) (a.s.) in Surra Man Ra’a and asked about some things of halal and haram and he answered them for me. When I said goodbye, he said to me, ‘O Hammad, if there is something dubious to you in the matters of religion in your district, ask Abdul Adheem al-Hasani about it and give him my regards.’ This tradition show that Abdul Adheem was of good knowledge and jurisprudence.
His lineage belongs to Imam Abu Muhammad al-Hasan bin ‘Ali bin Abu Talib (a.s.), the master of the inhabitant of the Paradise and beloved of the Prophet (S). He was the son of Abdullah bin ‘Ali bin al-Hasan bin Zayd bin al-Hasan bin ‘Ali bin Abu Talib (a.s.).120 Definitely, there was no lineage in the world higher or more honorable than this lineage with which Allah had honored the Arabs and the Muslims.
His reliability and knowledge
He was reliable, fair, very religious, virtuous jurisprudent. Abu Turab ar-Rouyani said, ‘I heard Abu Hammad ar-Razi saying: Once, I went to ‘Ali bin Muhammad (al-Hadi) (a.s.) in Surra Man Ra’a and asked about some things of halal and haram and he answered them for me. When I said goodbye, he said to me, ‘O Hammad, if there is something dubious to you in the matters of religion in your district, ask Abdul Adheem al-Hasani about it and give him my regards.’ This tradition show that Abdul Adheem was of good knowledge and jurisprudence.
His meeting with Imam al-Hadi
He had the honor of meeting with Imam al-Hadi (a.s.) and showing him his beliefs. He said to Imam al-Hadi (a.s.), ‘O son of the messenger of Allah, I want to show you my religion (beliefs). If it pleases you, I will fix on it.’
Imam al-Hadi (a.s.) smiled at him and said, ‘O Abul Qassim, speak out!’
Abdul Adheem said, ‘I say: there is nothing whatever like Allah the Almighty. He is free from the two limits; the limit of ta’til (making Allah a bare unity) and the limit of tashbih (the comparing of Allah to the creatures). He is neither a mass, nor a shape, nor a show, nor a substance, but He is the Embodier of masses, the Shaper of shapes, the Creator of shows and substances, the Lord, the Owner, the Maker, and the Former of all things.
Muhammad, His slave and messenger, is the last of prophets. There is no prophet after him until the Day of Resurrection, and his religion is the last of religions that there is no religion after it until the Day of Resurrection. And I say: the Imam, caliph, and guardian after him (after the Prophet) is Amir’ul- Mu’minin ‘Ali bin Abu Talib (a.s.), and then al-Hasan, and then al-Husayn, and then ‘Ali bin al-Husayn, and then Muhammad bin ‘Ali, and then Ja’far bin Muhammad, and then Musa bin Ja’far, and then ‘Ali bin Musa, and then Muhammad bin ‘Ali, and then you my master.’
Imam al-Hadi (a.s.) turned to him and said, ‘And after me is my son al-Hasan. What shall people do with the successor (Imam al-Mahdi) after him?’
Abdul Adheem said, ‘How is that my master?’
Imam al-Hadi (a.s.) said, ‘Because he shall not be seen, and it shall be not permissible to mention him by his name, until he will reappear to fill the world with justice and fairness after it is filled with injustice and oppression.’
Abdul Adheem said, ‘I acknowledge that and say: their guardian is the guardian of Allah, their enemy is the enemy of Allah, obeying them is the obedience of Allah, and disobeying them is the disobedience of Allah…and I say: the Prophet’s ascension (to the Heavens) is true, the questioning in the grave is true, the Paradise is true, the Hell is true, the Right Way (sirat)121 is true, the Scale is true, the Day of Resurrection will come undoubtedly, and Allah will resurrect all those in graves.
I say: the obligations after the guardianship (to the Imams of the Ahlul Bayt) are prayer, fasting, zakat, hajj, jihad, enjoining the right, and forbidding the wrong.’
Imam al-Hadi (a.s.) said, ‘O Abul Qassim, by Allah this is the religion of Allah which He has determined for His people. Keep to it, may Allah fix you on the truth in this life and in the afterlife.’122
He had the honor of meeting with Imam al-Hadi (a.s.) and showing him his beliefs. He said to Imam al-Hadi (a.s.), ‘O son of the messenger of Allah, I want to show you my religion (beliefs). If it pleases you, I will fix on it.’
Imam al-Hadi (a.s.) smiled at him and said, ‘O Abul Qassim, speak out!’
Abdul Adheem said, ‘I say: there is nothing whatever like Allah the Almighty. He is free from the two limits; the limit of ta’til (making Allah a bare unity) and the limit of tashbih (the comparing of Allah to the creatures). He is neither a mass, nor a shape, nor a show, nor a substance, but He is the Embodier of masses, the Shaper of shapes, the Creator of shows and substances, the Lord, the Owner, the Maker, and the Former of all things.
Muhammad, His slave and messenger, is the last of prophets. There is no prophet after him until the Day of Resurrection, and his religion is the last of religions that there is no religion after it until the Day of Resurrection. And I say: the Imam, caliph, and guardian after him (after the Prophet) is Amir’ul- Mu’minin ‘Ali bin Abu Talib (a.s.), and then al-Hasan, and then al-Husayn, and then ‘Ali bin al-Husayn, and then Muhammad bin ‘Ali, and then Ja’far bin Muhammad, and then Musa bin Ja’far, and then ‘Ali bin Musa, and then Muhammad bin ‘Ali, and then you my master.’
Imam al-Hadi (a.s.) turned to him and said, ‘And after me is my son al-Hasan. What shall people do with the successor (Imam al-Mahdi) after him?’
Abdul Adheem said, ‘How is that my master?’
Imam al-Hadi (a.s.) said, ‘Because he shall not be seen, and it shall be not permissible to mention him by his name, until he will reappear to fill the world with justice and fairness after it is filled with injustice and oppression.’
Abdul Adheem said, ‘I acknowledge that and say: their guardian is the guardian of Allah, their enemy is the enemy of Allah, obeying them is the obedience of Allah, and disobeying them is the disobedience of Allah…and I say: the Prophet’s ascension (to the Heavens) is true, the questioning in the grave is true, the Paradise is true, the Hell is true, the Right Way (sirat)121 is true, the Scale is true, the Day of Resurrection will come undoubtedly, and Allah will resurrect all those in graves.
I say: the obligations after the guardianship (to the Imams of the Ahlul Bayt) are prayer, fasting, zakat, hajj, jihad, enjoining the right, and forbidding the wrong.’
Imam al-Hadi (a.s.) said, ‘O Abul Qassim, by Allah this is the religion of Allah which He has determined for His people. Keep to it, may Allah fix you on the truth in this life and in the afterlife.’122
His flight to ar-Riy
When the Abbasid government exaggerated in chasing and oppressing the Alawids, Abdul Adheem fled to ar-Riy to be safe from the evils of the Abbasids. He lived in the house of a notable man from the Shi’a. Historians said that there he devoted himself to worship. He fasted in the day and spent the night worshipping and supplicating his Lord like his fathers who spent their night worshipping and supplicating.
During his residing in ar-Riy he went in disguise to visit the tomb of one of Imam Musa bin Ja’far al-Kadhim’s sons 123 who was, as we think, Sayyid Ahmad known as Shah Jiragh. The Shi’a, who lived in ar-Riy, knew about the coming of Abdul Adheem and so they visited him secretly 124 for fear of the government.
When the Abbasid government exaggerated in chasing and oppressing the Alawids, Abdul Adheem fled to ar-Riy to be safe from the evils of the Abbasids. He lived in the house of a notable man from the Shi’a. Historians said that there he devoted himself to worship. He fasted in the day and spent the night worshipping and supplicating his Lord like his fathers who spent their night worshipping and supplicating.
During his residing in ar-Riy he went in disguise to visit the tomb of one of Imam Musa bin Ja’far al-Kadhim’s sons 123 who was, as we think, Sayyid Ahmad known as Shah Jiragh. The Shi’a, who lived in ar-Riy, knew about the coming of Abdul Adheem and so they visited him secretly 124 for fear of the government.
His death
Sayyid Abdul Adheem lived in ar-Riy for some time fearfully and his self was full of sorrow and pain for his cousins who met different kinds of injustice and oppression from the Abbasids who bore enmity and grudge against the Ahlul Bayt (a.s.). They (the Abbasids) denied them and denied all their rights and they poured on them all kinds of misfortunes and distresses.
Sharif Abdul Adheem became seriously ill and suffered severe pains, the bitterest of which was his remoteness from his relatives and country. Death came near to him but his tongue was still mentioning and praising Allah. He left this life in loneliness where no one from his family was with him.
With his death a bright page from the pages of the Islamic jihad was folded and that flame, which lit the way for people towards their honor and dignity, was put out.
The people of ar-Riy of all classes hastened to escort the honored corpse of the Alawid master. The funerals were held splendidly and the sacred body was carried to its last and eternal abode. They built him a great shrine that was and is still visited by hundreds of visitors every day.
Sayyid Abdul Adheem lived in ar-Riy for some time fearfully and his self was full of sorrow and pain for his cousins who met different kinds of injustice and oppression from the Abbasids who bore enmity and grudge against the Ahlul Bayt (a.s.). They (the Abbasids) denied them and denied all their rights and they poured on them all kinds of misfortunes and distresses.
Sharif Abdul Adheem became seriously ill and suffered severe pains, the bitterest of which was his remoteness from his relatives and country. Death came near to him but his tongue was still mentioning and praising Allah. He left this life in loneliness where no one from his family was with him.
With his death a bright page from the pages of the Islamic jihad was folded and that flame, which lit the way for people towards their honor and dignity, was put out.
The people of ar-Riy of all classes hastened to escort the honored corpse of the Alawid master. The funerals were held splendidly and the sacred body was carried to its last and eternal abode. They built him a great shrine that was and is still visited by hundreds of visitors every day.
79. Abu Amr Uthman bin Sa’eed al-Umari as-Samman
He was trustworthy and pious. He served Imam al-Hadi (a.s.) since he was eleven years old.125 He had a high position near the Imam (a.s.). Ahmad bin Isaaq 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.’126
This tradition shows that he had a high position and was trusted by the infallible Imams (a.s.) besides that it shows his virtue and knowledge and that he was an authority of fatwas and religious verdicts.
He was trustworthy and pious. He served Imam al-Hadi (a.s.) since he was eleven years old.125 He had a high position near the Imam (a.s.). Ahmad bin Isaaq 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.’126
This tradition shows that he had a high position and was trusted by the infallible Imams (a.s.) besides that it shows his virtue and knowledge and that he was an authority of fatwas and religious verdicts.
80. Urwa bin Yahya ad-Dahqan
Al-Barqi mentioned him as one of Imam al-Hadi’s companions,127 so did Sheikh at-Tusi but he said that he was cursed and perfidious.128 Al-Kashshi mentioned that Muhammad bin Musa al-Hamadani said that Urwa bin Yahya al-Baghdadi known as ad-Dahqan, the curse of Allah be on him, fabricated lies against Abul Hasan ‘Ali bin Muhammad al-Hadi (a.s.) and Abu Muhammad bin ‘Ali al-Askari (a.s.) after him and took their monies for himself. He fabricated lies against Abu Muhammad until he cursed him and ordered his followers to curse and pray Allah against him.129
Al-Barqi mentioned him as one of Imam al-Hadi’s companions,127 so did Sheikh at-Tusi but he said that he was cursed and perfidious.128 Al-Kashshi mentioned that Muhammad bin Musa al-Hamadani said that Urwa bin Yahya al-Baghdadi known as ad-Dahqan, the curse of Allah be on him, fabricated lies against Abul Hasan ‘Ali bin Muhammad al-Hadi (a.s.) and Abu Muhammad bin ‘Ali al-Askari (a.s.) after him and took their monies for himself. He fabricated lies against Abu Muhammad until he cursed him and ordered his followers to curse and pray Allah against him.129
Notes:
112. Rijal at-Tusi.
113. Ibid.
114. Rijal at-Tusi.
115. Al-Manaqib.
116. Rijal at-Tusi.
117. Ibid.
118. Ibid.
119. Ibid.
120. Rijal an-Najashi.
121. Sirat is a bridge that dominates Hell on the Day of Resurrection.
122. Amali of Sheikh as-Saduq, and mentioned in brief in Wassa’il ash-Shi’a, vol.1 p.13.
123. Rijal an-Najashi.
124. Ibid.
125. Rijal at-Tusi.
126. Al-Ghaybah.
127. Rijal al-Barqi.
128. Rijal at-Tusi.
129. Rijal al-Kashshi.
