Islam Guidance

103. Al-Husayn Bin 'Abd Rabbah

He exchanged letters with Imam al-Rida, peace be on him. His son 'Ali b. al-Husayn narrated

the letters.

104. Al-Husayn Bin 'Ali Bin Rabï'

He was the retainer of the Hashimites. Al-Barqi numbered him as one of the companions of

Imam al-Rida, peace be on him.

105. Al-Husayn Bin 'Ali Bin Yaqtïn

He is trustworthy. Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida,

peace be on him.

106. Al-Husayn Bin 'Umar

He is trustworthy. Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida,

peace be on him.

107. Al-Husayn Bin Qiyama

He was a Waqifi. Al-Kashi narrated on the authority of al-Husayn b. Bashshar, who said: "I

and al-Husayn b. Qiyama asked permission (to visit) Imam al-Rida and he gave us permission.

He asked us: 'What is your need?' Al-Husayn asked him: 'Will the earth be empty of an Imam?'

'No,' he replied, 'except the one who is silent and does not speak.' 'I have come to know

that you are not an Imam,' al-Husayn declared. 'From whom have you come to know (that)?'

asked the Imam. 'You have no son,' replied al-Husayn, 'it (the Imamate) belongs to the

children. 'By Allah,' he, peace be on him, said, 'The days and nights will not pass unless a

male is born from my own loins. He will undertake my position, give life to the truth, and

destroy falsehood. '"

108. Al-Husayn Bin Musa

Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him, he

also numbered him as one of the companions of Imam al-Kazim, and said: "He (al-Husayn b.

Musa) was a Waqifi. 2" The Imam, peace be on him, has a letter which we will mention when we

mention his letters.

109. Al-Husayn Bin Mayyah

Ibn Dawud reported on the authority of Ibn al-Ghada`'iri, (who said:) "He (al-Husayn b.

Mayyah) was one of the companions of Imam al-Kazim and al-Rida, peace be on them. He is a

weak (traditionalist) and an extremist).

110. Al-Husayn Bin Yasar al-Mada'ini

He narrated on the authority of Imam al-Rida, peace be on him, and 'Ali b. Ahmed b. Ashyam

reported on his authority.

111. Hammad Bin Bakr Bin Mohammed al-Azdi

Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him.

112. Hammad Bin 'Uthman

b. 'Amru b. Khalid al-Fazari. He was their (the Imams') retainer. He was a Kufan. He lived

at 'Arzam, and so he was ascribed to it. He and his brother 'Abd Allah are trustworthy. They

narrated on the authority of Imam al-Sadiq, peace be on him. As for Hammad, he narrated on

the authority of Imam al-Kazim and Imam al-Rida, peace be on them. He died in Kufa, in the

year 190 A. H.

113. Hammad Bin 'Uthman al-Nab

Shaykh al-Barqi numbered him as one of the companions of Imam Abu Abd Allah, al-Kazim and

al-Rida, peace be on them. Al-Kashi numbered him as one of those whose traditions the

Shï'ites regard as authentic. He (Hammad b. 'Uthman) died in Ku`fa, in the year 190 A. H.

114. Hammad Bin 'Isa

His kunya is Abu Mohammed al-Juhni. He was originally from Kufa and lived in Basrah. He

narrated twenty traditions on the authority of Imam Abu 'Abd Allah al-Sadiq, Imam Abu Hasan

and Imam al-Rida, peace be on them. He is trustworthy and very truthful in his tradition. He

said: "I heard seventy traditions from Abu 'Abd Allah, peace be on him, and I was still

having doubt in myself until I confined myself to these twenty (traditions).
He came to Imam al-Kazim, peace be on him, and said to him: "May I be your ransom,

supplicate Allah for me in order to provide me with a house, a wife, a son, a retainer and

performing the hajj every year." So he (the Imam), peace be on him, said: "O Allah, bless

Mohammed and the Household of Mohammed, and provide him with a house, a wife, a son, a

retainer and performing the hajj more than fifty years."

Hammad said: "When he (the Imam) mentioned fifty years, I came to know that I would not

perform the hajj more than fifty years." He added: "I performed the hajj forty-eight years.

This is my house with which I have been provided. That is my wife behind the curtain, and

she can hear my words. This is my son and this is my retainer. I have been provided with all

of that." After this speech, he performed the hajj two years and completed fifty years.

After the fifty (years), he went out to perform the hajj. He accompanied Abu al-'Abba`s al-

Nawfali al-Qasï~r. When he reached the place of the ritual consecration, he entered the

valley to wash himself. However, the flood carried him away and he drowned before performing

the fifty-one hajj.

He wrote some books of which are the following:

1. Kitab al-Zakat (the Book of Alms).
2. Kitab al-Salat (the Book of Prayer).

115. Hamdan Bin Ibrahïm al-Ahwazi

He was from Kufa. Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida,

peace be on him.

116. Hamza Bin Buzaygh al-Waqifi

Ali b. Abu Hamza al-Bataiyini, Ziyad b. Marwan al-Qandi, and 'Uthman b. 'Isa al-Rawasi made

him incline to the Waqifiya. That was when they craved for the lawful rights with which they

were entrusted. They gave something of them to Hamza b. Buzaygh, Ibn Maka`ri, and Karra`m

al-Khath'ami.
Ibrahïm b. Yahya b. Abu al-Bilad narrated, saying: [Al-Rida said:] "What did Hamza b.

Buzaygh, the wretched one, do?" I (i.e. Ibrahïm b. Yahya` ) replied: "He has just come." So

he, peace be on him, declared: "He (Hamza b. Buzaygh) claims that my father is still living.

Today he is a doubter and tomorrow he will die unbeliever. "

117. Haydar Bin Ayyub

He was one of those who narrated the text from Abu al-Hasan Musa for the Imamate of his son,

'Ali al-Rida, peace be on him.

118. Khalaf Bin Salama al-Basri

Shaykh al-Tusi numbered him as one of the companions of Imam Abu al-Hasan al-Rida, peace be

on him.

119. Khayran, the Retainer of Imam al-Rida

Al-Najashi said: "He (Khayran) has a book. Ahmed b. Mohammed b. Harun told us about the

book. "

120. Darim Bin Qubaysa

Al-Najashi said: "Darim b. Qubaysa b. Nahshal b. Majjma', Abu al-Hasan al-Tamimi al-Darimi

al-Sabih narrated on the authority of Imam al-Rida, peace be on him. He narrated on his

authority Kitab al-Wujuh wa al-Naza'ir and Kitab al-Nasikh wa al-Mansukh (the Book of the

Abrogating and the Abrogated (verses)."
However, Ibn al-Ghada'iri criticized him, saying: "None likes and trusts his (Darim's)

traditions.

121. Dawud Bin Sulayman

b. Ja'far, Abu Ahmed al-Qazwïni. Ibn Nuh has mentioned him in his (book) al-Rijal. He

(Da`wud) has a book on the authority of al-Rida, peace be on him.

122. Dawud Bin 'Ali al-'Abdi

He was one of the companions of al-Mahdi, the 'Abba`sid. Shaykh al-Tusi numbered him as one

of the companions of Imam al-Rida, peace be on him.

123. Dawud Bin 'Ali al-Ya'qubi

haykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him.3 Al-

Najashi numbered him as one of those who narrated on the authority of Imam al-Kazim, peace

be on him, and added that he was trustworthy and had a book.

124. Dawud Bin al-Qasim

b. Ishaq b. 'Abd Allah b. Ja'far b. Abu Talib, Abu Hisham al-Ja'fari. He had a great

position with the Imams, peace be on them, such as Imam al-Rida, Imam al-Jawad, Imam al-

Hadi, Imam al-Hasan al-'Askari, and the Argument of Allah on His earth, the awaited Imam,

peace be on them. He narrated on their authority. He has traditions, questions, and good

poetry concerning them. He was of great importance with the Sultan (ruler) and has a book.
Al-Kulayni reported on the authority of Da`wud b. al-Qa`sim, who said: "I went in to Abu

Ja'far, peace be on him, and there were three pieces of paper without titles. I was unable

to distinguish them, so l became grieved. He (i.e. Abu Ja'far) took one of them and said:

'This piece of paper belongs to so-and-so.' I became amazed (at him). Then he looked at me

and smiled (at me). I said (to him): 'May I be your ransom, I am fond of eating clay. Pray

to Allah for me.' He kept silent, and then he said to me: 'After three days starting (from

this
day), Abu Hashim, Allah will remove eating clay from you.'" Abu Hashim said: "Nothing is

more hateful to me than eating clay today.

125. Dawud Bin Mafna al-Sarmi

He was the retainer of the Banu (children) of Qurra, and the Banu of Hurma. He was from

Kufa. He narrated on the authority of Imam al-Rida, peace be on him. His kunya is Abu

Sulayman. He remained alive until the days of Abu al-Hasan al-'Askari, peace be on him, and

he reported questions on his authority.

126. Dawud Bin al-Nu'man

Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him.3 Al-

Kashi reported on the authority of Hamdawayh, on the authority of his Shaykhs, who said:

"Dawud b. al-Nu'man is good and meritorious. He is the uncle of al-Hasan b. 'Ali b. al-

Nu'man. 'Ali b. al-Nu'man ordered his books to be given to Mohammed b. Isma'ïl b. Buzaygh.

127. Di'bil al-Khaza'i

He is the poet of Islam. He sacrificed his life for Allah, opposed the leaders of oppression

and tyranny, supported the Imams of guidance and truth, and struggled bravely in their way.

Hence, he was subject to the displeasure of the 'Abba`sid kings and their vengeance. Their

organs and their detectives chased him, but he was steadfast paying no attention to terrors

and misfortunes. Di'bil was the tongue of the front which opposed the corrupt 'Abba`sid

government, which took exclusive possession of the blessings of the land and spent them

generously on prostitution and impudence, and left the people to lead a life of poverty and

deprivation. As a result, he satirized those kings and moved the discontent of the general

populace against them.
We will briefly mention the life of Di'bil and give an outline of his inspired personality.

His Scientific Position

In addition to the literary talents with which he was endowed and which made him one of the

leading generation of his time, Di'bil was a scholar. He narrated on the authority of Imam

al-Rida, peace be on him, and Abu Ja'far Mohammed al-Jawa`d, peace be on them,1 who were two

of the sources of Imami Jurisprudence. He also narrated on the authority of a group of the

eminent figures of his time. The following are some of them:
1. Al-Ha`fiz Shu'ba b. al-Hajja`j who died in 160 A. H. Through this authority traditions

are narrated on his authority in the books of the two parties (i. e. the Sunnis and the

Shï~'ites), as it is in Shaykh al-Tusi's Amali, p. 240, and Ibn 'Asa`kir's Ta`rikh, vol. 5,

p. 228.

2. Al-Hafiz Sufyan al-Thawri who died in the year 161 A. H. Ibn 'Asa`kir's Tarikh, vol. 5,

p. 228.
3. The Imam of the Malikiya, Malik b. Anas who died in the year 179 A. H.
4. Abu Sa'ïd, Salim b. Nuh al-Basri who died after the year 200 A. H.
5. Abu 'Abd Allah Mohammed b. 'Amru al-Waqidi who died in the year 207 A. H.
6. Al-Ma'mun, the 'Abbasid Caliph, who died in the year 218 A. H.
7. Abu al-Fadl 'Abd Allah b. Sa'd al-Zuhri al-Baghdadi who died in the year 260 A. H.
8. Mohammed b. Salama. He (Di'bil) narrated on his (Mohammed b. Salama's) authority the

famous sermon called al-Shaqshaqiya by the Commander of the faithful, peace be on him, in

the manner of the Shaykh of the (Shï~'ite) Sect in his (book) al-Ama`li.
9. Sa'ïd b. Sufyan al-Aslami al-Madani, Shaykh al-Tusi's Ama`li, p. 227.
10. Mohammed b. Isma'ïl.
11. Mujashi' b. 'Umar.
12. Musa b. Sahl al-Rasibi. A group of the famous narrators also reported on the authority

of Di'bil. The following are some of them:

1. Abu al-Hasan 'Ali, the brother of Di'bil.
2. Musa b. Hammad al-Yazïdi.
3. Abu al-Salt al-Harawi who died 236 A. H.
4. Harun b. 'Abd Allah al-Mahlabi.
5. 'Ali b. al-Hakam.
6. 'Abd Allah b. Sa'ïd al-Ashqari.
7. Musa b. 'Isa al-Marwazi.
8. Ibn al-Nadi Ahmed b. Abu Dawud who died 272 A. H.
9. Mohammed b. Musa al-Burayri.1

This point reveals that he had a scientific position, and that his knowledge was not

confined to literature and poetry; rather it included tradition and jurisprudence.

His Works

Di'bil wrote some books which show his scientific abilities. They are as follows: 1. Kitab

Tabaqat al-Shu'ara' (the Book of the Classes of Poets): It is one of the valuable books and

among the reliable fundamentals in literature and biographies. The eminent authors such as

Ibn 'Asa`kir, al-Khatïb al-Baghdadi, Ibn Khulakan, al-Yafi'i, and others narrated on his

authority. The following are some chapters of the book:

A. The Stories of the Poets of Basrah.
B. The Stories of the Poets of al-Hija`z.
C. The Stories of the Poets of Baghdad.

The book contains other chapters. It is one of the references.

2. Kitab al-Wa`hida fi Manaqib al-'Arab wa Mathalibiha (the Book of the One on the good and

bad Qualities of the Arabs).

3. Poetry Divan

The Divan was collected by al-Sawli and it contains three hundred pages, as Ibn al-Nadïm

mentioned.1 It is not available in the cases of the Arab manuscripts. It is most likely that

it has been lost just as the rest of the other manuscripts which the Arab and Islamic world

has lost.

The late Professor 'Abd al-Sa`hib al-Dujayli did his best for several years in order to

collect Di'bil's poetry and to manifest it to the world of publications under the title of

Diwan Di'bil Bin 'Ali al-Khaza'i. The Divan was printed in Holy Najaf in the year 1382. It

contains a full introduction in which the late professor has demonstrated the life and works

of Di'bil. Through this task he has offered a service to thought and literature.

His Poetry

As for the poetry of Di'bil, it is one of the sources of Arab literature, for, in many of

its stanzas, he has sincerely described the political and social life of his time and the

various kinds of oppression and tyranny the people received from the 'Abba`sid rulers, whose

reign was similar to that of the Umayyads; rather it was worse than that of the Umayyads.

His Praising and Lamenting for the 'Alawides

Di'bil gave his literature and thought to the 'Alawides, who summoned (mankind) to social

justice and sincerely struggled in order to declare Human rights and to save the poor and

the deprived from the crimes of the Umayyad and 'Abba`sid reign. The following are some

examples of what he said concerning his praising and lamenting for them:
His praising the Commander of the faithful:

Verily he is pure, chaste, purified, and quick toward good things and blessings.
Youth and middle-aged, the best middle-aged and young man, the most excellent of them in

lending a helping hand during distress.

The most brave of them in heart, the most truthful of them in brotherhood, and the greatest

of them in glory and kinship.

He is the brother of the Chosen One; rather his son-in-law and his testamentary trustee from

among the people and the cover for defects.
(His position to him) is as Ha`ru`n had with Musa in spite of the people low, ignoble, and

with spilt skins. He (the Prophet) said: Whomsoever I am his master, then this ('Ali) is his

master after my death.

He is my brother, my testamentary trustee, my cousin, my inheritor, and the one who pays my

debts from among my promises.

There is no affectation in this poetry; rather it is harmonious with reality and is very

truthful, for it gives an account of some qualities of the Commander of the faithful, peace

be on him, of which are: He is pure, purified, the most generous of the people, and the most

courageous of them in heart, for he entered the terrors of the battles. He is the lion who

destroyed the forces of polytheism and unbelief. Moreover, he is the closest of all people

to Allah's Messenger, may Allah bless him and his family, for he is his brother, his son-in

-law, and his testamentary trustee. His position to him is as Ha`ru`n had with Musa, and he

(the Prophet) said concerning him on the Day of Ghadï~r Khum: "Whomsoever I am his master,

then this ('Ali) is his master after my death."

Now, let us listen to another part of his (Di'bil's) poetry:

The Qur'an speaks of the excellence of the Household of Mohammed, and the authority of their

'Ali cannot be denied.
The authority of the chosen one and best of the people is after the Prophet, the truthful

one, the affectionate. When the needy came to him, he ('Ali) willingly stretched out his arm

and hand.

So the needy took from him a ring which was the gift of the generous one, the munificent one

and son of the munificent.

So the Most Merciful (Allah) has singled him out in His Revelation. He who has gained

(qualities) like his glory, then let him number them.
Surely your walis (friends) are Allah, His Messenger, and the believers. So he who desires

(to deny them), then let him deny (them).
Tomorrow Allah will be his opponent concerning it (authority), and Allah does not break His

promise.

This poetry is very clear, for it gives an account of one of the merits of Imam 'Ali, the

Commander of the faithful, peace be on him. This virtue is that a poor man went to the

Mosque of the Messenger in Medina (Yathrib). The poor man asked the Muslims to help him, but

none of them gave him anything. Meanwhile Imam 'Ali, the Commander of the faithful, peace be

on him, was praying. He beckoned to the poor man and gave him his only ring. When the Imam

had finished his payer, the revelation came down to Allah's Messenger, may Allah bless him

and his family, in order to decorate him with the dearest medal of the heaven through this

holy verse: Only Allah is your Friend (wali) and His apostle and those who believe, those

who keep up prayers and pay the poor-rate while they bow. The meaning of this verse is

clear, for it has confined the general authority to Allah, the Exalted, the greatest

Prophet, and Imam 'Ali, the Commander of the faithful, peace be on him, who paid the poor-

rate while he was bowing.

This verse is one of the definite proofs of the Imamate of Imam 'Ali, the Commander of the

faithful, peace be on him. Imam 'Ali is more entitled and appropriate to undertake the

caliphate over the Muslims than those other than him. That is because Allah, the exalted,

associated His authority with that of His Messenger and of the Commander of the faithful,

peace be on him.

Now, let us listen to other lines which Di'bil composed concerning Imam 'Ali, peace be on

him:

May Allah bless the pledge of allegiance to Ahmed (Mohammed) and his testamentary trustee. I

mean the Imam, our envied friend.
I mean him who supported the Prophet Mohammed before the people, when he was young and a

grown-up.
I mean him who removed the distresses and was not cowardly at the battles.
I mean the monotheist before every monotheist, who worshipped neither idol nor rock.
It was he who spent the night on Mohammed's bed, that he might protect him from schemes of

the schemers.
He was advanced during the heat of the battles; neither old nor young can deny that.1 In

these lines Di'bil demonstrates the support of Imam 'Ali to the Messenger, may Allah bless

him and his family. That is because the Imam was the first to protect the word of

monotheism. Through his efforts and struggle the religion of Islam was established. He

removed the distresses from the Prophet, may Allah bless him and his family, during the most

critical situations. At the Battles of Badr, Uhd, al-Khandaq (the Trench), he was the unique

hero who struck off the heads of the polytheists, defeated their armies, and raised the

banner of monotheism.
Then Di'bil demonstrates Imam 'Ali's spending the night on the bed of the Prophet, may Allah

bless him and his family, and his protecting him with his own soul. The Imam voluntarily

sacrificed his own life for Islam. So how great his favors toward this religion are! This is

an example of what Di'bil composed on praising Imam 'Ali, the Commander of the faithful,

peace be on him.

His Lamenting for Imam al-Husayn(A.S.)

The Muslims were terrified by the tragedy of Karbala`' at which the sacredness of the

Messenger, may Allah bless him and his family, was violated because of the murder of his

children and progeny. That was when the armies of the Umayyads savagely destroyed the family

of the Prophet, may Allah bless him and his family, and, through killing them, committed the

most horrible crime (in the history of mankind). This terrible tragedy shook human

conscience, hence Di'bil, who was an 'Alawide in thought, mourned for Imam al-Husayn, peace

be on him. He lamented for him in a group of wonderful poems of which are the following

lines:

Have you shed tears, spent the night suffering from intense sighs, wept over the ruins of

the family of Mohammed, and your chest has become narrow out of regrets?
Oh! Truly weep for them; make flow for them tears shed out of the misfortune.
Do not forget that they were befallen by the greatest misfortune on the Day of the Plains

(tufuf).

May Allah water the graves on the plain of Kerbala`', the quarters of rain clouds.
And may He bless the soul and body of al-Husayn, who was thrown in the deserts between the

two rivers, was killed without any guilt, called (the people) to support him when alone and

single: Where, where are my protectors?
Shall I forget, while this river overflows, the one thirsty, killed, and wronged without

being oppressive?

So say to the son of Sa'd, may Allah drive away his happiness: You will face the torture of

the Fire and curses.

Throughout the time, as long as the east wind blows, in the late afternoon and in the early

morning, I will invoke (Allah) against the people who all have gone astray and lost the

statement of Allah's Messenger through vague errors.
They displayed the head of al-Husayn on a spear and drove (his) womenfolk bareheaded and

sad.

They died thirsty and emigrants, and they left the schools of Allah's Revelation effaced.
It was difficult for the chosen One (the Prophet) to see his grandson remain thrown on earth

and without burial.

The spearhead raised the head of his beloved one, and it was driven on the bayonets to Sha`m

(Syria) by night.

He whose mother chewed Hamza's liver hit it with a rod.
These misfortunes made the eye of every monotheist flow blood, so the heart has stricken

them with tears.

These lines represent the sorrow and grief of (Di'bil) al-Khaza`'i for the heavy misfortune

which befell the grandson of the Messenger and his sweet basil. That is because the

aggressors killed him in response to the desires of their Umayyad masters, and left his holy

body thrown on the plateau of Karbala`'.

They did not bury him. Rather they cut off his head, and displayed it throughout towns and cities in order to avenge themselves on Imam al-Husayn and to show their great happiness through murdering him. Now, let us listen to another part of Di'bil's lamenting for Imam al-Husayn, peace be on him: The head of the daughter of Mohammed and his testamentary trustee, O men, was displayed on a spear.

The Muslims saw it and hear (of it), but they showed neither impatience nor mercy toward it.
You have woken eyelids while you were sleep for them, and you have put to sleep an eye which

had not slept but through you.

Your view made blind every eye that could see, and the news of your death deafened every

hear that could hear.
Every garden wished that it could be a bed for you and a place for your grave.

Di'bil criticized the Muslims for their losing their enthusiasm, their submission to

abasement and disgrace, cranked their necks with yielding to the government of Yazï~d (b.

Mu'a`wiya) which disdained their values and fates, and raised the head of the grandson of

their Prophet on the heads of their spears and displayed it through the cities and towns.

All the Muslims heard and saw that but none of them showed his vengeance and displeasure

toward Yazïd. However, I (i.e. the author) think that this situation resulted from violence

and terrorism which were practiced against the community. In other words the authority

punished the people because of doubt and accusation. Of course, this attitude spread fear

and terror among the Muslims. These are some of Di'bil's elegies for (Imam al-Husayn), the

master of martyrs, peace be on him.

His Satire

Di'bil was indignant with the 'Abbasid kings of his time and satirized them severely. He was

not moved by sentiments and desires which had no relationship with the truth. He (satirized)

those kings because they turned away from the truth, and employed the wealth of the

community for their pleasures, for example, they spent a lot of money on the singers and the

corrupt people, brought to their palaces what Allah had forbidden such as wine and various

kinds of amusement, while the community led a life of poverty and deprivation. Now, let us

listen to part of his satire:

His Satire upon al-Rashïd

When Imam al-Rida, peace be on him, died, al-Ma'mun hurried to bury him beside his father

(Harun al-Rashïd). He was asked about that and he replied: "That Allah may forgive Harun

(al-Rashïd) through his neighboring Imam al-Rida." When Di'bil heard of that, he ridiculed

it and said:

Two graves are at Tus: (The grave) of the best of all people and the grave of the most

wicked of them; this is among the moral lessons.
The nearness to the pure one does not benefit the unclean one; nor does the nearness to the unclean one harm the pure one. How far! Everyone is hostage to that which his own hands earn, so take or leave whatever you desire.

Which satire upon Harun (al-Rashïd) is bitterer than this? Di'bil sometimes described him as

the most wicked of all people and sometimes as abominable, and that his nearness to the

resting place of the Imam would not benefit him, for every person would be treated according

to what his hands did, and there would be no advantage of other than that.

His Satire upon Ibrahïm

When al-Ma'mun appointed Imam al-Rida, peace be on him, as his heir apparent, the 'Abbasids

became angry and pledged allegiance to Ibra`hïm, the leader of the singers, so Di'bil

satirized him, saying:

Ibn Shakkla cried in Iraq and (among) its people, so those blind and foolish hurried to him.
If Ibrahim (Ibn Shakkla) undertakes it (the caliphate), then, after him, Makhariq and Zalzal

will be appropriate for it. How do, and that does not occur, the dissolute inherit the

caliphate one by one?

This is the bitterest kind of satire, for if the caliphate was appropriate for Ibrahïm, then

it would be appropriate for singers other than him such as Makhariq, Zalzal, and Mariq. In

this manner the state would belong to the singers, but it was impossible for it to reach

this low level and the dissolute to undertake it one by one. It is strange that the soldiers

gathered around Ibrahim's palace and asked him for their salaries, but he had no money left

with him. A witty man addressed the soldiers, saying: "Ibrahim will go out. He will sing

each group a song. Theses are your salaries!" As for Di'bil, he heard of that and said:
O soldiers, do not be hopeless; take your salaries and do not be displeased.

He will sing you a song which the beardless and the bearded enjoy.
Ma'bad's songs, for your leaders, neither enter the bag nor tie it.
In this manner the Caliph, whose book is the lute, provides his soldiers with the means of

subsistence.
Have you seen this mockery at the leader of the singers who provided his soldiers with

singing?

His Satire upon al-Mu'tasim

As for Di'bil's satire upon al-Mu'tasim, it is bitter and severe, for al-Mu'tasim was

tyrannical and oppressive, had neither compassion nor mercy. Di'bil is truthful when he

satirizes him with these poetry lines:
A sad lover weeps for the dispersion of the religion, and his eyes overflow with tears (for

it).

An Imam has undertaken (the caliphate) while he has neither guidance nor religion nor

intellect.
None has brought news that the like of him will someday rule or the Arabs follow him.
However, it is just as the past ancestors said when the misfortune became great:
The 'Abbasid kings are seven in the books, and the books have not told us about the eighth

of them.
Likewise, the People of the Cave were seven noble ones in the Cave when they are numbered,

and their eighth was a dog.
Surely, I regard their dog as higher than you in exaltedness, because you have sins while it

had no sin.

When you have had an authority over us because of our misery, you look like an old woman who

wears a crown, a necklace and a gown.
The authority of the people has become lost when Wasïf and Ashnas have seized it, and the

distress has become great.

These lines represent affliction and unhappiness of the Muslims during the caliphate of al-

Mu'tasim, who had no noble trait which would qualify him for the office of Islamic

caliphate, which was the shadow of Allah on earth. During his reign, Di'bil remained hidden

and chased by terror and fear, for al-Mu'tasim order his police to arrest him, but they did

not find him. When al-Mu'tasim died, Di'bil satirized him with these lines:
When they had hidden him in the most evil grave for the most evil one and gone away, I said:

Go to the Fire because your quality belongs to none except to Satans.
You have not disappeared until you pledged allegiance to him who damaged the Muslims and the

religion.

His Satire upon al-Wathiq

When al-Wathiq became caliph, Di'bil wrote the following lines in satirizing him. He gave

the lines to the chamberlain and said to him: "Say to al-Wathiq: 'Di'bil has praised you

with these lines.'" These lines are as follows:
Praise belongs to Allah! There is no steadfastness nor endurance nor comfort when lovers

repose.

A caliph has died but none has mourned for him; yet another has undertaken (the caliphate)

but none is delighted with him.

So this (i.e. the former caliph) passed and evil omen passed to follow him; this (the

latter) has risen, so woe and unhappiness have also risen.
When al-Wathiq opened (the letter) and read the poetry lines, he burst into anger. He

ordered Di'bil to be arrested, but he did not find him until he (al-Wathiq) perished.
This is an example of his satire, which represents his enthusiasm toward the truth, his

helping the oppressed and persecuted of his time.

Di'bil was one of those leaders who opposed the 'Abba`sid government of his time. It is an

act of crime against thought that Di'bil is described as one with evil tongue and that none

of the caliphs was safe from his tongue.1 This statement is cheap and far from reality.
Di'bil adored the members of the House (ahl al-Bayt), peace be on them, whom the 'Abba`sid

government persecuted. This government spared no effort to wrong them and their followers.

Accordingly, Di'bil was very eager, due to his faith, to support and defend them, and to

defame their opponents. This is not a defect; rather it is pride and honor for him.

Di'bil joins the Garden

Throughout his life, Di'bil was a struggler and combatant. He ridiculed the kings of his

time who made lawful what Allah had made unlawful. He lashed them with the bitterest kind of

satire. As a result the authority followed him and intended to execute him, but he hid

himself and began going from one country to another, followed by terror and fear. It is he

who says in his immortal (poem) called al-Ta'iya:
I am terrified in the world and the efforts of its days, and I hope for security after my

death.

Di'bil bravely announced his readiness for death, saying: "I have carried my wood (i.e.

gibbet) on my shoulder for fifty years. I have looked for him who will crucify me on it, but

I have not found him who will do that."
The death of Di'bil was at the hand of one of the wicked of his time, who was called Malik

b. Tawq al-Taghlubi. Malik sought him, but he escaped to Basrah whose governor was Ishaq b.

al-'Abbas al-'Abbasi. Ishaq was informed of Di'bil's satire upon him and he ordered him to

be arrested. Di'bil was brought before him and he ordered the leather rug and the sword to

be brought in order to behead him.

However, Di'bil denied the poem through which he satirized him. He said that one of his

opponents had composed the poem and ascribed it to him in order to shed his blood. He begged

Ishaq and he pardoned him from killing. But Isha`q ordered the sticks and whips to be

brought and he began lashing Di'bil savagely. Then he released him and he fled to al-Ahwaz.
Malik b. Tawq hurried and dispatched a prudent, bold person and gave him poison. He ordered

him to assassinate Di'bil. He gave him ten thousand dirhams in recompense for this crime.

The man quickly headed for al-Ahwa`z. He spared no effort to find Di'bil. As a result he

found him in one of the villages of al-Su`s. He assassinated him after the night prayer. He

hit him on the upper part of his foot with a poisoned crutch. Di'bil's body became poisoned,

and he died in the following morning. He was buried in the above-mentioned village. It was

said that he was carried to al-Sus and was buried wherein.2 In this manner the life of this

mujahid, who fought with oppression, expired. His friend, the great poet, Abu Tammam al-Ta'i

lamented for him in these poetry lines:

The graves of Habïb and Di'bil have increased my love and kindled my love sickness when they

died.
My brothers, the heaven is still thin and covers you with rain cloud.
One grave is near al-Ahwaz, it takes the mourner a long time to reach it, and the other is

near al-Mousl. 3

May Allah have mercy on Di'bil, for he was one of the prominent Muslim figures. He died a

martyr for the noble principles and the ideals which he adopted in all stages of his life.

128. Rahïm 'Abdus al-Khannji

He narrated on the authority of Imam Abu al-Hasan al-Rida, peace be on him, and 'Ali b. al-

Hakam reported on his authority.

129. Rayyan Bin Shubayb

He was the uncle of al-Mu'tasim, the 'Abbasid. He is trustworthy. He lived in Qum and

reported on the authority of its people. He collected the questions about which al-Sabah al

-Hindi asked Imam al-Rida, peace be on him.1 He narrated on the authority of Imam al-Rida,

peace be on him, and Ibrahïm b. Hashim reported on his authority.

130. Al-Rayyan Bin al-Salt Al-Ash'ari al-Qummi

His kunya is Abu 'Ali. He narrated on the authority of Imam al-Rida, peace be on him. He is

trustworthy and very truthful. He has a book in which he has collected the statement of al-

Rida, peace be on him, on the difference between al-al wa al-Umma (the Household and the

community).3 Mu'ammar b. Khallad narrated: "Al-Rayya`n b. al-Salt said to me at the time

when al-Fadl b. Sahl sent him to one of the districts of Khurasan: 'I want you to ask Abu

al-Hasan 'Ali (al-Rida), peace be on him, for permission for me in order to greet him and

say farewell to him, and I want him to give me one of his garments and some of the dirhams

bearing his name.'

He (al-Rayyan b. al-Salt) said: "I went in to him and he said to Mu'ammar: 'Does he (al-

Rayyan b. al-Salt) want to come in to me and want me to give him one of my garments and some

of my dirhams?'" He (Mu'ammar) said: "I (i.e. Mu'ammar) said: 'Glory belongs to Allah! By

Allah, he did not ask me except to ask that from you for him." He (al-Rida) said: "Mu'ammar,

the believer is successful. Let him come in." He (Mu'ammar) said: "I permitted him and he

went in to him and greeted him. He (al-Rida) called for one of his garments and it was

brought to him. When he (al-Rayyan) went out, I asked him: 'What did he give you?' Suddenly,

there was thirty dirhams in his hand. "

131. Zakariya Bin Adam

b. 'Abd Allah b. Sa'd al-Ash'ari al-Qummi. He is trustworthy and great with great position.

He was of great importance with Imam al-Rida, peace be on him. He has a book. 1 Al-Kashi

narrated that he heard from one of our companions on the authority of Abu Talib 'Abd Allah

b. al-Salt al-Qummi, who said: "I (i.e. Abu Ta`lib) went in to Abu Ja'far, the Second, peace

be on him, at the end of his span of life and heard him say: 'May Allah reward well on my

behalf Safwan b. Yahya, Mohammed b. Sinan, and Zakariya b. Adam, for they are loyal to me.'"
Mohammed b. Hamza reported on the authority of Zakariya b. Adam, who said: "I (i.e. Zakariya

b. Adam) said to al-Rida, peace be on him: 'I want to leave my household, for the foolish

are many among them.' He (al-Rida) said: 'Don't do (that), for affliction is repelled from

your household through you just as affliction is repelled from the people of Baghdad through

Abu al-Hasan al-Kazim, peace be on him.

What indicates his great ability and his exalted position is that which narrated by 'Ali b.

al-Musayyab, who said: [My house is distant and I cannot come to you every time, so from

whom shall I take the principal features (ma'alim) of my religion? He, peace be on him,

replied:] "(Take them) from Zakariya b. Adam al-Qummi, who is entrusted (by me) with

religion and the world." 'Ali b. al-Musayyab said: "When I departed, I went to Zakariya b.

Adam and asked him about my (religious) needs."

Mohammed b. Ishaq and al-Hasan b. Mohammed narrated: "Three months after the death of

Zakariya b. Adam, we went out in order to make the pilgrimage. On part of the road, we

received his (al-Rida's) letter, peace be on him. In it has been mentioned: 'I have

mentioned the decree of Allah toward the late man (i.e. Zakariya b. Adam), may Allah have

mercy on him on the day when he was born, the day when he died, and the day when he will be

raised from the dead.

Throughout the days of his lifetime, he lived knowing the truth, believing in it, patient

and having a fore-thought for the truth, performing what Allah and His Messenger loved. He,

may Allah have mercy on him, passed away while he did not break (the oath of allegiance) nor

did he changed it. May Allah reward him just as He rewards His Prophet and give him his best

wishes. You mentioned the entrusted man, but you do not know our view regarding him, and we

have knowledge of him more that what you have described¾he meant al-Hasan b. Mohammed b.

'Umran. " This account reveals the exalted position of Zakariya b. Adam with the Imam, peace

be on him.

132. Zakariya Abu Yahya

He was nicknamed Kawkab al-Dam (the Star of Blood). In the Chapter on the Kuna, Shaykh al-

Tusi numbered him as one of the companions of Imam al-Rida, peace be on him. Abu Yahya` al-

Mousili said: "Zakariya Abu Yahya` was one of the good Shaykhs. " Ibn al-Ghada`'iri regarded

him as a weak (traditionalist).

133. Zakariya Bin Idrïs

b. 'Abd Allah b. Sa'd al-Ash'ari al-Qummi. His kunya is Abu Jarïr. He narrated on the

authority of Imam Abu 'Abd Allah, peace be on him, and (Imam) Abu al-Hasan al-Rida, peace be

on him. He has a book. Zakariya reported, saying: "After the death of my father Jarïr, I

went in to al-Rida, peace be on him. He asked Allah to have mercy on him, and then he asked

me about him from the evening to dawn. Then he rose and performed the dawn prayer. "

134. Zakariya Bin 'Abd al-Samad al-Qummi

Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him, and

added that he was trustworthy. His kunya is Abu Jarïr. He was one of the companions of Imam

Abu al-Hasan Musa, peace be on him.

135. Zakariya Bin 'Abd Allah al-Mu'min'

His kunya is Abu 'Abd Allah. He narrated on the authority of Imam Abu 'Abd Allah and Imam

Abu al-Hasan al-Rida, peace be on them. He met Imam al-Rida, peace be on him, in the Sacred

Mosque and narrated from him what indicated that he (Zakariya) was a Waqifi. His traditions

are confused. He has a book containing plagiarized traditions.

136. Zakariya Bin Yahya

He narrated on the authority of Imam Abu al-Hasan al-Rida, peace be on him, and Bakr b.

Sa`lih reported on his authority.

137. Sa'd Bin Hammad

Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him, and

added that he was unknown.

138. Sa'd Bin Sa'd

b. al-Ahwas b. Sa'd b. Ma`lik al-Ash'ari al-Qummi. He is trustworthy. He narrated on the

authority of Imam al-Rida, peace be on him, and reported the classified book of Imam Abu

Ja'far. Mohammed b. Kha`lid narrated the questions about which he asked Imam al-Rida, peace

be on him. 'Abd Allah b. al-Salt al-Qummi reported, saying: "I went in to Imam Abu Ja'far II

at the end of his life and he said: 'May Allah reward Safwa`n b. Yahya`, Mohammed b. Sina`n,

Zakariya b. Adam, and Sa'd b. Sa'd, for they are loyal to me. "

139. Sa'd, the Servant of Abu Dalaf

Shaykh al-Tusi said: "He (i.e. Sa'd) has reported questions from Imam al-Rida, peace be on

him. We have been told about the questions by a number of our companions on the authority of

Abu al-Fadl, on the authority of Ibn Batta, on the authority of Ahmed b. 'Abd Allah. "

140. Sa'd Bin Jinah al-Azdi al-Baghdadi

He was their (the Imams') retainer. He narrated on the authority of Imam al-Rida, peace be

on him. He and his brother Abu 'Amir are trustworthy. He has the book Sifat al-Janna wa al-

Nar ( the quality of the Garden and the Fire), and the book Qabd Ruh al-Mu'min wa al-Kafir

(the Death of the Believer and Unbeliever).

141. Sa'ïd Bin Sa'ïd al-Qummi

He is trustworthy. Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida,

peace be on him.

142. Sulayman Bin Ja'far

al-Ta`libi al-Ja'fari. He narrated on the authority of Imam al-Rida, peace be on him. His

father reported on the authority Imam Abu 'Abd Allah and (Imam) Abu al-Hasan, peace be on

them. Both of them are trustworthy. He (Sulayma`n) has a book (entitled) Fadl al-Du'a' (the

Excellence of Supplication).

143. Sulayman Bin al-Ja'fari

He narrated on the authority of Imam Abu al-Hasan al-Rida, peace be on him, and Abu Ayyu`b

al-Madani reported on his authority.

144. Sulayman Bin Hafs

He narrated on the authority of Imam Abu al-Hasan al-Rida, peace be on him, and Mohammed b.

Isma'ïl reported on his authority.

145. Sulayman Bin Hafs al-Marwazi

He narrated on the authority of Imam Abu al-Hasan al-Rida, peace be on him.

146. Sulayman Bin Dawud al-Khaffaf

Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him.

147. Sulayman Bin Rashïd

Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him.5 He

narrated on the authority of his father, and Mohammed b. 'Isa reported on his authority.

148. Al-Sindi Bin al-Rabï' al-Kufi

Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him.

149. Sawada al-Qattan

He narrated on the authority of Imam Abu al-Hasan al-Rida, peace be on him, and al-Hasan b.

'Ali b. Fadda`l reported on his authority.

150. Sahl Bin al-Ash'ari

He narrated on the authority of Imam Abu al-Hasan al-Rida, peace be on him, and his son

Mohammed reported on his authority.

151. Sahl Bin al-Yasa'

b. 'Abd Allah b. Sa'd al-Ash'ari al-Qummi. He is trustworthy. He narrated on the authority

of Imam Mu`sa` and Imam al-Rida, peace be on them.

152. Shu'ayb Bin Hammad

Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him.4 Al-

Barqi numbered him as one of the companions of Imam al-Kazim, peace be on him.

153. Salih Bin 'Abd Allah al-Khath'ami

Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him,
and so did al-Barqi.

154. Salih Bin 'Ali

b. 'Atiya al-Baghdadi. Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida,

peace be on him.
Al-Barqi numbered him as one of the companions of Imam al-Kazim, peace be on him.

155. Salih al-Khabbaz al-Kufi

Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him.

156. Sabah Bin Nasr al-Hindi

He narrated the questions of Imam al-Rida, peace be on him.

157. Sadaqa al-Khurasani

Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him.

158. Safwan Bin Yahya al-Bujayli

His kunya is Abu Mohammed. He was from Kufa. He sold fine cloth (sabiri). He is very

truthful. His father narrated on the authority of Imam Abu 'Abd Allah al-Sadiq, peace be on

him. As for he (Safwa`n), he narrated on the authority of Imam al-Rida, peace be on him. He

had a noble position with him (al-Rida). Al-Kashi regarded him as one of the companions of

Imam Abu al-Hasan Musa, peace be on him.

He was the agent of Imam al-Rida and of Imam Abu Ja'far al-Jawa`d, peace be on them. As for

his faith, it was safe from the Wa`qifa. He was very ascetic and worshipful. A group of the

Wa`qifa gave him a lot of money, but he did not respond to them.
He was the bosom friend of 'Abd Allah b. Jundub and 'Ali b. al-Nu'ma`n. It is reported that

they made a covenant in the Sacred House of Allah that whoever of them died the rest should

pray, fast, and pay the poor-rate on behalf of him. They died and Safwa`n remained living,

hence prayed every day one hundred and fifty ruk'as, fasted every year three months, and

paid the poor-rate three times. With the exception of what we have mentioned, he donated on

behalf of them as he donated on behalf of his own soul.

As he had firm devotion to (religion) and reverential fear, he said to the man who asked him

to carry two dinars to his family in Ku`fa: "My camels are hired and I should ask the hirers

for permission." He was so pious and worshipful that none of his class was like him.
He compiled thirty books which are not known except the following:

A. Kitab al-Wudu`' (the Book of Ablution).
B. Kitab al-Salat (the Book of Prayer).
C. Kitab al-Sawm (the Book of Fasting).
D. Kitab al-Hajj (the Book of Pilgrimage).
E. Kitab al-Zaka`t (the Book of Alms).
F. Kitab al-Nika`h (the Book of Marriage).
G. Kitab al-Talaq (the Book of Divorce).
H. Kitab al-Fara'id (the Book of the Religious Duties).
I. Kitab al-Wasa`ya` (the Book of Wills).
J. Kitab al-Shira' wa al-Bay' (the Book of Buying and Selling)
K. Kitab al-'Ittq wa al-Taddbï~r (the Book of Emancipation of Salves and Direction.
L. Kitab al-Bisha`ra`t (the Book of Good News). M. Kitab al-Nawa`dir (the Book of

Miscellaneous Traditions).

Brilliant traditions on reverential fear have been narrated on his authority. Traditions

concerning praising and lauding him have also been reported from the Imams of guidance. He ,

may Allah have mercy on him, died in the year 210 A. H.

159. Tahir Bin Hatam

b. Mahawayh al-Qazwïni. He was the brother of Faris b. Hatam. He was correct, and then he

confused. He has a book. Al-Hasan b. al-Husayn mentioned the book.2 Shaykh al-Tusi said: "He

(i.e. Ta`hir b. Hatam) was right, and then he changed. He manifested belief in extremism. He

has reports."

160. 'Abbad Bin Mohammed

Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him.
161. Al-'Abbas Bin Ja'far

b. Mohammed b. al-Ash'ath. Al-Sadu`q narrated on the authority of al-Hasan b. 'Ali al-

Washsha`', who said: [Al-'Abba`s b. Ja'far asked me to ask Imam al-Rida, peace be on him, to

burn his books after he had read them lest they should fall in the hands of other than him.

Before I asked him, he, peace be on him, said:] "Tell your friend (al-'Abba`s b. Ja'far)

that I burnt the books which he sent to me after I had read them."

162. Al-'Abbas Bin Mohammed

al-Warra`q, al-Yu`nisi. Shaykh al-Tusi numbered him as one of the companions of Imam al-

Rida, peace be on him.

163. Al-'Abbas Bin Ma'ruf

His kunya is Abu al-Fadl. He was the retainer of Ja'far b. 'Abd Allah al-Ash'ari. He was

from Qum. He is trustworthy. He has Kitab al-Adab (the Book of Arts) and Kitab al-Nawa`dir

(the Book of Miscellaneous Traditions).

164. Al-'Abbas Bin Musa

al-Nakhkhas. He was from Ku`fa and is trustworthy. Shaykh al-Tusi numbered him as one of the

companions of Imam al-Rida, peace be on him.

165. Al-'Abbas Bin Hisham

Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him. 1 Al

-Naja`shi said: "He (i.e. Al-'Abba`s b. Hisha`m) belonged to the tribe of the Banu` Asad. He

is great and trustworthy among our companions. He narrated many traditions. His name was

broken, so it was said that his name was 'Ubays.

He has books of which are: Kitab al-Hajj (the Book of the Pilgrimage), Kitab al-Salat (the

Book of Prayer), Kitab al-Mathalib (the Book of Shortcomings) which he named Kitab Khalat

Fulan wa Fulan (the Book of the Aunts of So-and-So), Kitab Jami' al-Halal wa al-Haram (A

Comprehensive Book on the Lawful and the Unlawful), Kitab al-Ghayba (the Book of the

Occultation), Kitab al-Nawadir (the Book of Miscellaneous Traditions). Many narrators

reported these books on his authority. He, may Allah have mercy on him, died in the year 220

A. H."

166. Al-'Abbas, the Retainer of Imam al-Rida

He narrated on the authority of Imam Abu al-Hasan al-Rida, peace be on him, and Mohammed b.

'Ali reported on his authority.

167. Al-'Abbas al-Najashi

He was from Ku`fa. Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida,

peace be on him.

168. 'Abd al-Jabbar Bin al-Mubarak

al-Naha`wandi. Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace

be on him, and of Imam al-Jawa`d, peace be on him.

169. 'Abd al-Hamïd Bin Sa'ïd

Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him, and

of Imam al-Kazim, peace be on him.

170. 'Abd al-Rahman Bin Abu Najjran

He was a retainer and was from Ku`fa. He narrated on the authority of Imam al-Rida, peace be

on him, and his father Abu Najjra`n reported on the authority of Imam Abu 'Abd Allah, peace

be on him. 'Abd al-Rahman is very trustworthy. His traditions are reliable. He has many

books." Abu al-'Abbas said: "I have not seen any of his books except his book on buying and

selling.

171. 'Abd al-Salam Bin Salih al-Harawi

He narrated on the authority of Imam al-Rida, peace be on him. He is trustworthy. His

traditions are authentic. He has the book Wafat al-Rida (the Death of al-Rida, peace be on

him). 3 Al-Saduq narrated on the authority of Mohammed b. 'Abd Allah b. Tahir, who said: "I

was standing beside my father, and there were with him Abu al-Salt al-Harawi, Ishaq b.

Ra`hawayh, and Ahmed b. Hanbel. My father said: 'Let each of you relate a tradition to me.'


So Abu al-Salt al-Harawi said: ''Ali b. Musa al-Rida, peace be on him, reported to us by

Allah he was consent (Rida) as he was named¾on the authority of his father Musa b. Ja'far,

on the authority of his (grand) father Ja'far b. Mohammed, on the authority of his (grand)

father Mohammed b. 'Ali, on the authority of his (grand) father 'Ali b. al-Husayn, on the

authority of his (grand) father al-Husayn b. 'Ali, on the authority of his (grand) father

'Ali b. Abu Talib, peace be on them, who said: [Allah's Messenger, may Allah bless him and

his family, said:] 'Faith is words and actions.' When we went out, Ahmed b. Mohammed b.

Hanbel said: 'What this isnad (chain of authorities) is?' My father answered: 'This is the

sneezewort of the mad. When the mad are made to smell it, they recover."

172. 'Abd al-'Azïz Bin Muslim

Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him.2 It

was he who narrated on his (al-Rida's) authority a supported tradition on explaining the

position of the Imam, peace be on him, that the position of the Imam is like that of the

prophets, and that it is the vicegerency of Allah and the Messenger, may Allah bless him and

his family, the position of Imam ('Ali) the Commander of the faithful, peace be on him, and

inheritance of al-Hasan and al-Husayn, peace be on them. In the tradition there are some

verses which indicate that the Imamate is confined to the infallible (Imams), peace be on

them.

173. 'Abd al-'Azïz Bin al-Muhtadi

al-Ash'ari, al-Qummi. He is trustworthy. He narrated on the authority of Imam al-Rida, peace

be on him. He has a book.4 Concerning him, al-Fadl b. Sha`dha`n said: "I have never seen a

Qummi like him in his time." He also said concerning him: "He was the best of the Qummis

whom I have seen. He was the agent of al-Rida, peace be on him. 5" He ('Abd al-'Azïz) was

also the agent of Imam al-Jawad, peace be on him. Al-Jawa`d gave him the money of the rights

and he received them. He wrote him: "In the Name of Allah, the Most Gracious, the Most

Merciful. You have known the prominent persons from whom the money has come to you. May

Allah forgive you your sins and them their sins, and have mercy on us and you. "

174. 'Abd Allah Bin Aban

Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him. 1 He

narrated on the authority of Imam al-Rida, peace be on him, and 'Ali b. Isma'il al-Daghshani

reported on his authority.

175. 'Abd Allah Bin Ibrahïm al-Ansari

Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him.

176. 'Abd Allah Bin Ayyub al-Juzayni

His Kunya is Abu Mohammed. He devoted himself to Imam al-Rida, peace be on him. He was a

meritorious poet and writer. He lamented for Imam al-Rida and addressed his son Imam al-

Jawad, saying:

O Son of the testamentary trustee, the testamentary trustee of the noblest Messenger,
I mean the Prophet, the truthful one and the trusted one!
None will be ahead of me through your intercession tomorrow, for none is ahead of me through

my (showing) love for you. O Father of the eight Imams who went westward and father of the

three Imams who went eastward!
You are the east and west. The Book has come to confirm that.

177. 'Abd Allah Bin Jundub

He was an ascetic, worshipful, religious scholar. Shaykh al-Tu`si sometimes numbered him as

one of the companions of Ima`m al-Sa`diq, peace be on him, sometimes numbered him as one of

the companions of Ima`m al-Kazim, peace be on him, and sometimes numbered him as
one of the companions of Ima`m al-Rida, peace be on him. Jundub was one of the agents of

Ima`m al-Ka`zim and Ima`m al-Rida`, peace be on them. He asked Ima`m al-Ka`zim: "Are you

satisfied with me?" "Yes, by Allah," replied the Ima`m, "and Allah's Apostle is also

satisfied with you."

Yu`nus b. 'Abd al-Rahma`n narrated: "I saw 'Abd Allah b. Jundub when he finished (the rites

of) 'Arafa`t. He was one of the religious jurists (mujjtahidïn)." Yunus said:[ So I said to

him:] "Allah has seen your diligence from today." "By Allah with Whom there is no

associate," said 'Abd Allah, "I stood in this place of mine and left (it), but Allah did not

hear me supplicate for myself with one word, for I heard Abu` al-Hasan (al-Rida`), peace be

on him, say: 'He who supplicates for his brother in his absence is called out from

firmament: 'You will have one hundred thousand (good deeds) for each (word).' So I hated

leaving a guaranteed hundred thousand (good deeds) for ( a word). I do not know whether

(Allah) accepts it or not."

Al-Hasan b. 'Ali b. Yaqqtï~n, who had a bad opinion of Yu`nus, reported: [It was said to

Abu` al-Hasan (al-Rida`), peace be on him, and I (i.e. al-Hasan b. 'Ali b. Yaqqtï~n) could

hear, that Yu`nus, the retainer of the family of Yaqqtï~n, claims that your follower and the

one who has clung to obeying you, 'Abd Allah b. Jundub, worships Allah (very shakily) on

seventy edges, and says that he is a doubter. So he (al-Rida`) said:] "What is between him

and 'Abd Allah b. Jundub? Surely 'Abd Allah b. Jundub is one of the humble. "

178. 'Abd Allah Bin al-Harith

He was one of those who narrated the text on the authority of al-Ka`zim, peace be on him,

for the Ima`mate of his son Ima`m al-Rida`, peace be on him.

179. 'Abd Allah Bin al-Salt al-Qummi

His kunya is Abu Talib. He was the retainer of the Banu Tamïm.
He is trustworthy and his traditions are reliable. He narrated on the authority of Imam al-

Rida, peace be on him. It is well known that Kitab al-Tafsïr (the Book of Interpretation)

belongs to him. 1 Al-Barqi numbered him as one of the companions of Ima`m al-Rida` and Ima`m

al-Jawad, peace be on them.

He wrote Ima`m al-Jawad in order to permit him to lament his father, and he, peace be on

him, wrote him: "Lament me and my father." He wrote poetry lines to Ima`m al-Jawa`d, peace

be on him, and mentioned in them his father Ima`m al-Rida`. He asked him (al-Jawa`d) to

permit him to compose poetry concerning him, but he cut the poetry and withheld it and wrote

at the top of the page: "You have done well! May Allah reward you well! "

180. 'Abd Allah Bin Tawus

Shaykh al-Tu`si numbered him as one of the companions of Ima`m al-Rida`, peace be on him,

and added that he lived for a hundred years.

181. 'Abd Allah Bin 'Ali

b. al-Husayn b. Zayd b. 'Ali b. al-Husayn, peace be on him. He narrated on the authority of

Ima`m al-Rida`, peace be on him. He has a book.

182. 'Abd Allah Bin al-Muba`rak

al-Naha`wandi. He was one of the companions of Ima`m al-Rida`, peace be on him.

183. 'Abd Allah Bin Mohammed

al-Asadi, al-Hajja`l. He was the retainer of the Banu` (children) of Taym. He is

trustworthy. Shaykh al-Tu`si numbered him as one of the companions of Ima`m al-Rida`, peace

be on him.1 And so did al-Barqi.2 Al-Naja`shi said: "He is trustworthy. It has been

established that he has books. A group of our companions have narrated the books."

184. 'Abd Allah Bin Mohammed

b. Husayn al-Hudayni al-Ahwa`zi. He narrated on the authority of Ima`m al-Rida`, peace be on

him. He is trustworthy. He has a book. A number of our companions has narrated the book. As

for the title of the book, it is Questions by Ima`m al-Rida`, peace be on him.

186. 'Abd Allah Bin Mohammed

b. 'Ali b. al-'Abba`s al-Tamimi al-Ra`zi. He has a book on Ima`m al-Rida`, peace be on him.

186. 'Abd Allah Bin al-Mughïra

He was the retainer of Ibn Nawfal b. al-Ha`rith b. 'Abd al-Muttalib. He was a Ku`fan silk

dealer. Under this title, Shaykh al-Tu`si numbered him as one of the companions of Ima`m al

-Rida`, peace be on him. Al-Kashi narrated, saying: "He reported the handwriting of Abu`

'Abd Allah al-Sha`dha`ni." Al-'Ubaydi said:[ Mohammed b. 'Isa related to me on the authority

of al-Hasan b. 'Ali b. Fadda`l, who said: 'Abd Allah b. al-Mughïra said:] "I was a Wa`qifite

and performed the hajj in that state.

When I arrived in Mecca, something came to my mind, so I clung to the Moltazam and said: 'O

Allah, you have known my request and want, hence guide me to the best religion.' Then I

though that I would go to al-Rida`, peace be on him. I went to Medina, stopped at his door,

and said to the retainer: 'Say to your master that an Iraqi is at your door.' I heard him

call (me) out: 'Come in, 'Abd Allah b. al-Mughïra.' I went in to him. When he looked at me,

he said: 'Allah has accepted your supplication and guided you to His religion.' As a result

I said: 'I witness that you are the proof of Allah and entrusted by Him over His creatures.

'"

Sahl b. Ziya`d al-Adami narrated, saying: "When 'Abd Allah b. al-Mughï~ra wrote his book, he

promised his companions to read it before them in one of the corners of the mosque of Ku`fa.

He had an opposing brother. When they attended to listen to (his reading) the book, his

brother came and sat down. 'Abd Allah said to them: 'Depart today!' His brother said to him:

'Where will they depart? I have come to what they have come.' When they returned, he ('Abd

Allah's brother) said: 'I dreamt that the angels were coming down from the sky. I asked

them: Why are you coming down from the sky? 'We are coming down in order to listen to the

book which 'Abd Allah b. al-Mughï~ra compiled,' replied the angels. I have also come for

this (purpose) and turned to Allah in repentance.' 'Abd Allah was pleased at that. "

187. 'Abd al-Wahhab

He is better known as Abu` Kuthayr al-Naha`wandi. Shaykh al-Tu`si numbered him as one of the

companions of Ima`m al-Rida`, peace be on him.

188. 'Ubayd al-Nasri

Shaykh al-Tu`si numbered him as one of the companions of Ima`m al-Rida`, peace be on him.

189. 'Ubayd Allah

b. Abu 'Abd Allah. He narrated on the authority of Ima`m al-Rida`, peace be on him, and al-

Sayyari reported on his authority.

190. 'Ubayd Allah Bin Ishaq al-Mada'ini

He narrated on the authority of Ima`m Abu` al-Hasan al-Rida`, peace be on him, and 'Amru` b.

'Uthma`n reported on his authority.

191. 'Ubayd Allah Bin 'Abd Allah al-Dahqan

He narrated on the authority of Ima`m Abu` al-Hasan al-Rida`, peace be on him, and 'Ali b.

al-Rayya`n reported on his authority.

192. 'Ubayd Allah Bin 'Ali

b. 'Ubayd Allah. Shaykh al-Tu`si numbered him as one of the companions of Ima`m al-Rida`,

peace be on him.

193. 'Uthman Bin Rashïd

He was one of the companions of Ima`m al-Rida`, peace be on him. He narrated on the

authority of Ma'ru`f b. Kharbu`dh, and 'Ali b. Haddï~d reported on his authority

194. 'Uthman Bin 'Isa al-'Amiri, al-Kilabi

His kunya is Abu 'Amru. He was the shaykh and leading figure of the Wa`qifites. He was one

of the agents who were singled out for the properties of Imam Musa b. Ja'far, peace be on

him. Nasr b. al-Saba`h reported: "He (Ima`m al-Rida`), peace be on him, had money at his

('Uthman b. 'Isa`'s) hand. He ('Uthma`n b. 'Isa) prevented him (al-Rida` from his money). As

a result al-Rida` was displeased with him."

He (Nasr b. al-Saba`h) added: " He ('Uthma`n b. 'Isa) turned to Allah in repentance and sent

the money to al-Rida`. He narrated on the authority of Ibn Hamza. He dreamt that he would

die at al-Ha`'ir al-Husayni, so he abandoned his house in Ku`fa and stayed at al-Ha`'ir al-

Husayni until he died and was buried there." He wrote books of which is Kitab al-Miyah (the

Book of Water).

Ibn Shahr Ashub numbered him as one of the trustworthy (companions) of Ima`m al-Ka`zim,

peace be on him. Ima`m al-Khu'i said: "Without doubt, 'Uthma`n b. 'Isa deviated from the

True Religion, opposed Ima`m al-Rida`, peace be on him, did not recognize his Ima`mate,

regarded as lawful the properties of the Ima`m, peace be on him, and did not pay them to

him. As for his repentance and his returning the properties, it has not been established,

for it is the narration of Nasr b. al-Saba`h, who is nothing.

195. 'Atiya Bin Rustam

Shaykh al-Tu`si numbered him as one of the companions of Ima`m al-Rida`, peace be on him,

and added that he was unknown.

196. 'Aqaba Bin Rustam

Shaykh al-Tu`si numbered him as one of the companions of Ima`m al-Rida`, peace be on him.

197. 'Ali Bin Abu Thawr

He was from Ku`fa. Shaykh al-Tu`si numbered him as one of the companions of Ima`m al-Rida`,

peace be on him.

198. 'Ali Bin Ahmed

b. Ashyam. Shaykh al-Tu`si numbered him as one of the companions of Ima`m al-Rida`, peace be

on him.

199. 'Ali Bin Idrïs

He was the companions of Ima`m al-Rida`, peace be on him. Al-Sadu`q has mentioned him in

(his book) al-Mashyakha. He narrated on the authority of Ima`m al-Rida`, peace be on him,

and Mohammed b. Sahl reported on his authority.

200. 'Ali Bin Asbat al-Maqari

b. Sa`lim, the seller of al-Zati. His kunya is Abu` al-Hasan. He is a trustworthy Ku`fan. He

was an Aftahi. He exchanged letters with 'Ali b. Mahzya`r concerning that (belief). As a

result 'Ali (b. Asba`t) withdrew from his viewpoint and believed in the Ima`mate of Ima`m

al-Jawa`d, peace be on him. He was the most trustworthy of the people and most truthful of

them in tradition. Kitab al-Dala`'il (the Book of Proofs) belongs to him.

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