Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.130 He narrated from Abdullah bin Hammad al-Ansari and his son Muhammad narrated from him.131
Sheikh at-Tusi mentioned him132 as one of Imam al-Hadi’s companions. He was one of the prominent personalities of knowledge in his age and he had written many books.
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.133
He narrated from Imam al-Hadi (a.s.) and had written a book.134 Al-Kashshi said, ‘I found a book with the handwriting of Jabra’il bin Ahmad that Muhammad bin Eesa al-Yaqtini said, ‘Imam al-Hadi (a.s.) wrote to ‘Ali bin Bilal in 232Ah: “In the name of Allah, the Beneficent, the Merciful. I praise Allah and thank Him for his might and mercy and pray Him to have blessing and mercy on Muhammad the Prophet and on his progeny. I have appointed Abu ‘Ali in the position of al-Husayn bin Abd Rabbih and entrusted him with that for the knowledge he has that no one is preferred to him.
I know you are the chief of your district and so I wanted to honor you by writing this book on that to you. You have to obey him and deliver to him all the dues that are with you and you have to inform my manumitted slaves and recommend them of that for this will support and suffice him and save us efforts and please us. Doing this, you will have the reward of Allah and Allah gives whoever He likes. He is the Giver, Who rewards with His mercy and you are in the trust of Allah. I have written this letter with my handwriting and I praise Allah too much.”135
Imam al-Hadi (a.s.) wrote this book to ‘Ali bin Bilal for his reliability and fairness and for his great love to the Ahlul Bayt (a.s.).
‘Ali bin Bilal narrated from Muhammad bin Isma’il bin Bazee’, and Muhammad bin Ahmad bin Yahya narrated from him a tradition on the virtue of the ziyara of the believers and how it is done.136
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions and said he was his agent and was reliable.137 An-Najashi said, ‘He had some questions to Abul Hasan al-Askari (a.s.).’138 Sheikh at-Tusi considered him as one of the praised deputies (of Imam al-Mahdi) and said, ‘He was a good, virtuous man from the agents of Abul Hasan (Imam al-Hadi) and Abu Muhammad (Imam al-Askari) (peace be on them).139 Ahmad bin ‘Ali ar-Razi narrated that ‘Ali bin Mukhallad al-Ayadi said, ‘Abu Ja’far al-Umari said to me that once Abu Tahir bin Bilal went to perform the hajj and he saw ‘Ali bin Ja’far spend too much money.
When he went back, he wrote to Abu Muhammad (Imam al-Askari) (a.s.) about that and Abu Muhammad (a.s.) replied to him: ‘We have ordered to give him one hundred thousand dinars and then another one hundred thousand dinars but he refused to take them so that we would keep them for people…He went to Abul Hasan (a.s.) and he ordered to give him thirty thousand dinars.’140
He was preferred by Imam al-Hadi (a.s.). Once, there was a dispute between him and Faris. Ibrahim bin Muhammad wrote to the Imam (a.s.) telling him about that and asking him to show him which of them he should follow. Imam al-Hadi (a.s.) replied to him saying, “It should not be asked about one like this man and he should never be doubted.
The position of ‘Ali bin Ja’far is so great to us. May Allah please us with him. He is far above to be compared with others. Go to ‘Ali bin Ja’far to satisfy your needs, and fear Faris and do not let him interfere in your affairs. Let you and those who follow you from the people of your country do that. I have been informed of what he (Faris) misrepresented to people. Do not pay attention to him insha’Allah!’141
One day, there was a dispute between ‘Ali bin Ja’far and ibn al-Qazwini. Ibrahim bin Muhammad al-Hamadani wrote a letter to Imam al-Hadi (a.s.) telling him about that and asking him to show him which of them he should follow. Imam al-Hadi (a.s.) replied to him saying,
“It should not be asked about one like this man, and there is no doubt in him. Allah has glorified the position of the patient (‘Ali bin Ja’far) where al-Qazwini is compared to him! Go to him to satisfy your requests and questions and let those who follow you go to him to satisfy their needs and answer their questions and to avoid al-Qazwini and not let him interfere in their affairs for I have been informed of what he fabricated among people. Do not pay him any attention inshalah!’142
In a previous chapter we have mentioned the prayer of Imam al-Hadi (a.s.) for ‘Ali bin Ja’far when he was in prison and that the prayer was responded to and ‘Ali was freed from prison.
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.143
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions.144 An-Najashi said, ‘He was the best jurisprudent of our companions in Kufa and one of the notables there. He was trustworthy and the most aware of Hadith among them. Our companions listened to and obeyed him. Many traditions were heard from him. No fault was found in him and he was accused of nothing. He seldom narrated from a weak narrator.
He was Fatahite145 and did not narrate from his father any tradition. When I was eighteen years, I discussed with him on his books, but at that time I did not understand traditions and did not permit myself to narrate them before him. He narrated from his two brothers who narrated from their father.
He had written many books such as the book of “Wudu’”, “Haydh and Nafas; menstruation and puerperium”, “Salat; prayer”, “Zakat and Khums”, “Fasting”, “Manasik (rituals of) al-Hajj”, “Divorce”, “Nikah; marriage” and others.’146
Al-Kashshi said, ‘Abu Amr said: I asked Abu an-Nadhr Muhammad bin Mas’oud about all those narrators and he said, ‘As for ‘Ali bin al-Hasan bin ‘Ali bin Fadhdhal, I did not see among those whom I had met in Iraq and KhurHasan one more knowledgeable or better than ‘Ali bin al-Hasan (who was) in Kufa.
There was no book about the Imams (a.s.) unless he had a copy of it. He was the best of memorizers, but he was a Fatahite believing in Abdullah bin Ja’far (as the Imam) and then after him Abul Hasan Musa (a.s.). He was reliable.’147
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions,148 and so did al-Barqi.149
He was reliable. Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions,150 and so did al-Barqi.
Sheikh at-Tusi mentioned him as one of Imam al-Hadi’s companions and added that he was weak.151
130. Rijal at-Tusi.
131. Mu'jam Rijal al-Hadith, vol.11 p.222.
132. Ibid. p.203.
133. Rijal at-Tusi.
134. Rijal an-Najashi.
135. Rijal al-Kashshi.
136. Mu'jam Rijal al-Hadith, vol.11 p.301.
137. Rijal at-Tusi.
138. Rijal an-Najashi.
140. Rijal al-Kashshi.
141. Rijal al-Kashshi.
142. Rijal al-Kashshi.
143. Rijal at-Tusi.
144. Rijal at-Tusi.
145. A sect believing that Abdullah al-Aftah the son of Imam Ja’far as-Sadiq (s) was the Imam after his father
146. Rijal an-Najashi.
147. Rijal an-Najashi.
148. Rijal at-Tusi.
149. Rijal al-Barqi.
150. Rijal at-Tusi.