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The Companions of Imam Hadi (a.s.) and the narrators of his traditions - Part 3

56. Khalil bin Hashim al-Farisi

Sheikh at-Toosi mentioned him as one of Imam al-Hadi’s companions. 90

57. Khayran bin Isaaq az-Zakani

Sheikh at-Toosi mentioned him as one of Imam al-Hadi’s companions. 91

58. Khayran al-Khadim

Sheikh at-Toosi mentioned him as one of Imam al-Hadi’s companions and said he was reliable, 92 and so did al-Barqi. He had a high position near Imam al-Jawad (a.s.). Al-Kashshi mentioned some of his traditions with Imam al-Jawad (a.s.).

59. Dawud bin Abu Zayd

Sheikh at-Toosi mentioned him as one of Imam al-Hadi’s companions and said he was reliable, truthful, and religious. He had written some books as mentioned by al-Kashshi and ibn an-Nadim. 93

60. Dawud bin al-Qassim al-Ja’fari

He was from Baghdad and surnamed as Abu Hashim. He was notable and had a high position near the imams (a.s.). He met Imam ar-Redha, Imam al-Jawad, Imam al-Hadi, Imam al-Askari, and Imam al-Mahdi (peace be upon them). He narrated traditions from them all. He had composed poetry on the imams and written a book. He was preferred by rulers. Al-Barqi mentioned him as one of Imam al-Jawad, al-Hadi, and Imam al-Askari’s companions. 94 Al-Kashshi said, ‘Abu Amr said that Dawud had a respectable, high position near Abu Ja’far (al-Jawad), Abul Hasan (al-Hadi), and Abu Muhammad (al-Askari) (peace be upon them).’ 95

61. Dawud bin Sakhinah as-Sarimi

Sheikh at-Toosi 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-Redha (a.s.) and remained alive until the days of Imam al-Hadi (a.s.) and he had letters on some questions with him.’ 97

62. Raja’ bin Yahya bin Saman Abul Husayn al-Aqraba’iy

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

63. Ar-Rayyan bin as-Salt

Sheikh at-Toosi mentioned him as one of Imam ar-Redha and Imam al-Hadi’s companions and said he was reliable. 99 Al-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 Khurasan, 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.

64. As-Sariy bin Salamah al-Isfahani

Sheikh at-Toosi mentioned him as one of Imam al-Hadi’s companions and said he had written a book. 101

65. Sulayman bin Hafswayh

Sheikh at-Toosi mentioned him as one of Imam al-Hadi’s companions, and so did al-Barqi. 102

66. Sulayman bin Dawud al-Marwazi

Sheikh at-Toosi mentioned him as one of Imam al-Hadi’s companions. 103

67. As-Sindi bin Muhammad

Sheikh at-Toosi mentioned him as one of Imam al-Hadi’s companions. 104

68. Abu Sa’eed Sahl bin Ziyad

Sheikh at-Toosi 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 mursal 107 traditions and depended on unknown narrators.’ 108

69. Abu Nu’as Sahl bin Ya’qub bin Isaaq

Sheikh at-Toosi 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

70. Shahwayh bin Abdullah

Sheikh at-Toosi 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

71. Abul Khayr Salih bin Salamah ar-Razi

Sheikh at-Toosi mentioned him as one of Imam al-Hadi’s companions. 112

72. Salih bin Eesa bin Umar bin Bazi’

Sheikh at-Toosi mentioned him as one of Imam al-Hadi’s companions. 113

73. Salih bin Muhammad al-Hamadani

He was reliable. Sheikh at-Toosi 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-Toosi mentioned him as one of Imam al-Hadi’s companions. 116

75. Abdurrahman bin Muhammad bin Tayfur

Sheikh at-Toosi mentioned him as one of Imam al-Hadi’s companions. 117

76. Abdurrahman bin Muhammad bin Ma’ruf al-Qummi

Sheikh at-Toosi mentioned him as one of Imam al-Hadi’s companions. 118

77. Abd as-Samad al-Qummi

Sheikh at-Toosi 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.

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 (a.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 (a.s.)

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 Ameerul Mo’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 Shia. 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 Shia, 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.

____________

90. Rijal at-Toosi.

91. Ibid.

92. Ibid.

93. Mu'jam Rijal al-Hadith, vol.7 p.92.

94. Rijal al-Barqi.

95. Rijal al-Kashshi.

96. Rijal at-Toosi.

97. Rijal an-Najashi.

98. Ibid.

99. Rijal at-Toosi.

100. Rijal al-Kashshi.

101. Rijal at-Toosi.

102. Rijal at-Toosi, Rijal al-Barqi.

103. Rijal at-Toosi.

104. Ibid.

105. Ibid.

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-Toosi, p.415.

110. Ibid.

111. Usul al-Kafi.

112. Rijal at-Toosi.

113. Ibid.

114. Rijal at-Toosi.

115. Al-Manaqib.

116. Rijal at-Toosi.

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-Shia, vol.1 p.13.

123. Rijal an-Najashi.

124. Ibid.

Adapted from the book: "The Life of Imam ALI bin Muhammad AL-HADI" by: "Baqir Shareef al-Qurashi"

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