Islamic Salvation

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  1. 3.72. - 3.73. Abd al-Hamid b. Salim and Muhammad b. Ismail b. Bazi` https://sites.google.com/site/mujamalahadith/vol1/book-of-narrators/abd-al-hamid-b-salim-and-muhammad-b-ismail-b-bazi [1/187] تهذيب الاحكام: باسناده عن أحمد بن محمد بن عيسى عن العباس بن معروف عن علي بن مهزيار عن محمد بن اسماعيل بن بزيع قال: ان رجلا من اصحابنا مات ولم يوص فرفع امره إلى قاضي الكوفة فصير عبدالحميد بن سالم القيم بماله وكان رجلا خلف ورثة صغارا ومتاعا وجواري، فباع عبدالحميد المتاع فلما اراد بيع الجواري ضعف قلبه في بيعهن ولم يكن الميت صير اليه وصيته وكان قيامه بها بامر القاضي لانهن فروج قال محمد: فذكرت ذلك لابي جعفر عليه السلام فقلت: جعلت فداك يموت الرجل من اصحابنا فلا يوصي إلى أحد وخلف جوارى فيقيم القاضي رجلا منا لبيعهن أو قال يقوم بذلك رجل منا فيضعف قلبه لانهن فروج فما ترى في ذلك؟ فقال: اذا كان القيم مثلك ومثل عبدالحميد فلا باس [1/187] Tahdhib al-Ahkam: Via his chain to Ahmad b. Muhammad b. Isa from al-Abbas b. Ma`ruf from Ali b. Mahziyar from Muhammad b. Ismail b. Bazi` who said: a man from among our companions [fellow Shia] died and did not leave a will. His case was referred to the judge [Qadhi] of Kufa [a Sunni] who appointed Abd al-Hamid b. Salim as the supervisor of his [the dead man’s] wealth. The man had left behind small children as inheritors, some house-hold items and slave-women. Abd al-Hamid sold the items but when he wanted to sell off the slave-women his heart had misgivings about selling them because they were Furuj [had had a relation of a sexual nature with the master] and the deceased had not appointed him as executor of his will - the matter had only fallen to him because of the order of the judge. Muhammad said: I relayed this to Abi Ja`far عليه السلام and said: may I be made your ransom - a man from among our companions dies without willing to anyone and has left behind slave-women, it happens that the judge appoints a man from among us to over-see their sale but his heart has misgivings because they are Furuj - what is your ruling about that? he said: if the supervisor is someone like you or Abd al-Hamid then there is no problem. NOTES: This Hadith has been used as one of the evidences in discussions concerning the extent of the Wilaya (guardianship) of the Faqih in the age of the Ghayba, needles to say, this is not the place to delve into that. In our Fiqh, when the inheritors are incapacitated and cannot assume direct ownership of their inheritance, the responsibility falls to the Hakim [ruler] to act on their behalf. What is meant by the ruler is the Just Sultan [the Imam] or his appointed deputy. Historical reality meant that the `Aimma were not in power and could not discharge their prerogative. Naturally, the lacuna was filled by unsanctioned temporal rulers and their subordinates, calling into question the legality of the decisions they make. A fallible supervisor could be over-riding the wishes of the deceased [who has not left a will] or going against the best interests of the minor inheritors. The Imam has been divinely appointed as a guardian of the Umma, he has more of a right to their possessions than even themselves, his decisions faithfully speak for the minor who cannot speak for himself, they will be considered final and cannot be overturned at any point in time, but from where do these ‘others’ derive their ability to intervene into the affairs of others? Abd al-Hamid b. Salim had misgivings about the slave-women in particular because they had enjoyed sexual relations with their master. Selling them off without knowing their exact status is more perilous Fiqhi-wise than inanimate objects. For example, the master might have made some unverifiable promise to them, or one of them could be pregnant, in which case the offspring is considered the lawful reproductive issue of the master and the Umm Walad [this slave woman who has given birth to the master's son] should be freed as a consequence of the master’s death [having fallen into the son’s share of the inheritance]. Another potential difference between the sale of slave-women and other assets is as follows: the legality of using assets purchased by a sale contract which was void - can be retrospectively maintained through the consent of the 'previous' owner, the same is not true in the case of slave-women, if the sale contract is void it means that all relations proceeding thereafter such as marriage, offspring are called into question The Imam gives a general dispensation to some of his followers to assume such positions of stewardship on behalf of minors provided they fulfill certain requirements. The clause ‘if it is someone like you …’ has been taken to mean - at the very least - the requirement of Wathaqa [trust-worthiness] and administrative capability for a guardian [this is what Aql demands]. It is clear that this was possessed by both Muhammad b. Ismail b. Bazi` and Abd al-Hamid b. Salim. The Imam trusts them to dispense with the matter in a correct and judicious manner after due diligence. Why should not the Imam trust someone like Muhammad b. Ismail b. Bazi` when we are told about him: محمد بن إسماعيل بن بزيع ... كان من صالحي هذه الطائفة وثقاتهم، كثير العمل ... [Najashi] Muhammad b. Ismail b. Bazi` was one of the most righteous men in this sect and their most trust-worthy. He performed a lot of virtuous acts … أخبرنا والدي رحمه الله، قال: أخبرنا محمد بن علي بن الحسين، قال: حدثنا محمد بن علي ماجيلويه، عن علي بن إبراهيم، عن أبيه، عن علي بن معبد، عن الحسين بن خالد الصيرفي قال: كنا عند الرضا عليه السلام ونحن جماعة فذكر محمد بن إسماعيل بن بزيع، فقال: وددت أن فيكم مثله [Najashi] My father - Muhammad b. Ali b. al-Husayn - Muhammad b. Ali b. Majilwayh - Ali b. Ibrahim - his father - Ali b. Ma`bad - al-Husayn b. Khalid al-Sayrafi who said: a group of us were in the presence of al-Ridha عليه السلام when he [the Imam] mentioned Muhammad b. Ismail b. Bazi` and said: I would love it if there was someone like him among you.
  2. 3.70. `Abbad al-Basri https://sites.google.com/site/mujamalahadith/vol1/book-of-narrators/abbad-al-basri [1/186] رجال الكشي: محمد بن مسعود، عن عبد الله بن محمد، عن الحسن بن علي الوشاء، عن ابن سنان قال: سمعت أبا عبد الله عليه السلام يقول: بينا أنا في الطواف إذا رجل يجذب ثوبي، فالتفت فإذا عباد البصري، قال: يا جعفر بن محمد تلبس مثل هذا الثوب و أنت في الموضع الذي أنت فيه من علي صلوات الله عليه قال: قلت: ويلك هذا ثوب قوهي أشتر بدينار و كسر، و كان علي عليه السلام في زمان يستقيم له ما لبس فيه، و لو لبست مثل ذلك اللباس في زماننا لقال الناس هذا مراء مثل عباد! [1/186] Rijal al-Kashshi: Muhammad b. Masud from Abdallah b. Muhammad from al-Hasan b. Ali al-Washsha from Ibn Sinan who said: I heard Aba Abdillah عليه السلام saying: while I was making the Tawaf someone started pulling my garment. I turned to look at him and discovered that he was `Abbad al-Basri. He [`Abbad] said: O Ja`far bin Muhammad - you wear this type of cloth while you are who you are in terms of your close relation with Ali صلوات الله عليه [i.e. are his descendant]? He عليه السلام said: I said to him - woe be upon you, this is a cloth from Kuhistan that I have bought by a Dinar and a few [Dirhams], Ali عليه السلام was in an age wherein what he wore was befitting for it, but if I were to wear a similar type of attire in this age the people would say - this one is a pretender of piety [show off] like `Abbad! NOTES: Every age has its convention. Ali was in an age where poverty was rampant because Islam had not gained the supremacy it would later acquire - he wanted to show his support for the poor. Wearing such a type of cloth in the time of al-Sadiq would be an open show of ostentation. Obviously, real humility is in the heart.
  3. زياد بن عيسى أبو عبيدة الحذاء: كوفي، مولى، ثقة، روى عن أبي جعفر وأبي عبد الله عليهما السلام، وأخته حمادة بنت رجاء وقيل بنت الحسن روت عن أبي عبد الله عليه السلام. قاله ابن نوح عن ابن سعيد [Najashi] Ziyad b. Isa, Abu Ubayda the Shoemaker, Kufan, Client, Thiqa, narrated from Abi Ja`far and Abi Abdillah عليهما السلام. His sister, Hammada the daughter of Raja [and it is alternatively said the daughter of al-Hasan] narrated from Abi Abdillah عليه السلام. This was said by both Ibn Nuh and Ibn Sa`id. Her narrations are not found in our books as far as I can tell.
  4. 3.69. `Amir b. Wathila https://sites.google.com/site/mujamalahadith/vol1/book-of-narrators/amir-b-wathila [-/1] رجال الكشي: محمد بن مسعود، عن علي بن الحسين علي بن فضال، عن عباس بن عامر، عن أبان بن عثمان، عن شهاب بن عبد ربه قال: قلت لأبي عبد الله عليه السلام كيف أصبحت جعلت فداك؟ قال: أصبحت أقول كما قال أبو الطفيل عامر بن واثلة: و إن لأهل الحق لا بد دولة *** على الناس إياها أرجى و أرقب قال: أنا و الله ممن يرجى و يرقب [1/-] Rijal al-Kashshi: Muhammad b. Masud from Ali b. al-Hasan b. Ali b. Fadhal from Abbas b. `Amir from Aban b. Uthman from Shihab b. Abd Rabbi who said: I said to Abi Abdillah عليه السلام: may I be made your ransom - how do you feel this morning? he said: I have woken up repeating what was said by Abu al-Tufyal `Amir b. Wathila: There must undoubtedly be for the People of Truth a period of rule over the masses For which I am ever hopeful and constantly in wait He [al-Sadiq] said: by Allah I am one of those hoping and waiting. NOTES: `Amir b. Wathila lived through eight years of the life of the prophet صلى الله عليه وآله having been born in the year of the battle of Uhud (3 AH). حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ عُمَرَ الْقَوَارِيرِيُّ، حَدَّثَنَا عَبْدُ الأَعْلَى بْنُ عَبْدِ الأَعْلَى، عَنِ الْجُرَيْرِيِّ، عَنْ أَبِي الطُّفَيْلِ، قَالَ رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم وَمَا عَلَى وَجْهِ الأَرْضِ رَجُلٌ رَآهُ غَيْرِي ‏.‏ قَالَ فَقُلْتُ لَهُ فَكَيْفَ رَأَيْتَهُ قَالَ كَانَ أَبْيَضَ مَلِيحًا مُقَصَّدًا Ubaydallah b. Umar al-Qawariri - Abd al-A`la b. Abd al-A`la - al-Jariri - Abu Tufayl who said: I saw the messenger of Allah صلى الله عليه وسلم and there is no one on the face of the Earth [alive currently] who had seen him except me! he [al-Jariri] said: I said to him: how did you find him to be? he said: he had a bright complexion, good-looking and of moderate height. [Sahih Muslim] قَالَ مُسْلِمُ بْنُ الْحَجَّاجِ: مَاتَ أَبُو الطُّفَيْلِ سَنَةَ مِائَةٍ وَكَانَ آخِرَ مَنْ مَاتَ مِنْ أَصْحَابِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ Muslim b. al-Hajjaj said: Abu Tufayl died in the year one hundred [100 AH], and he was the last to die among all the companions of the messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ He became a faithful companion to Ali عليه السلام and participated in all three battles [Jamal, Siffin, Nahrawan] with him. محمد بن سلام الجمحي عن عبد الرحمن الهمداني قال: دخل أبو الطفيل على معاوية فقال: كيف حبك له؟ قال: حب أم موسى لموسى، وإلى الله أشكو التقصير Muhammad b. Salam al-Jumhi - Abd al-Rahman al-Hamdani who said: Abu Tufayl entered in to see Muawiya [after the latter had become Caliph] who said to him: how was your love for him [Ali]? he said: like the love of the mother of Musa for Musa! and to Allah I complain for the deficiency [i.e. yet my love is not as he deserves]. [Ta`rikh Madinat Dimashq] Despite Abu Tufayl being a companion, this did not stop some of the proto-Sunni traditionists from feeling uneasy about his beliefs. He is accused of 'crimes' ranging from believing in the superiority of Ali among all the Sahaba to the acceptance of the Raj`a [return of the dead]. Mughira al-Dhabbi rejected his narrations and Ibn Qutayba includes his name among the Ghulat [extremists] among the Rafidha, and All this caused Ibn Hajar to exclaim: صحابي أخطأ من تكلم فيه He was a companion. The one who talks negatively about him is mistaken. What must have rankled them also must have been his close association with al-Mukhtar b. Abi Ubayda [which led to Ibn Hazm rejecting his narrations]. al-Kashshi goes a step further and says: كان عامر بن واثلة كيسانيا ممن يقول بحياة محمد بن الحنفية، و له في ذلك شعر، و خرج تحت راية المختار بن أبي عبيدة ... `Amir b. Wathila was a Kaysani who believed in the continuing existence of Muhammad b.al-Hanafiyya and had poems expressing that belief. He came out under the banner of al-Mukhtar b. Abi Ubayda ... [2/185] الخصال: محمد بن الحسن بن أحمد بن الوليد، عن محمد بن الحسن الصفار، عن محمد بن الحسين بن أبي الخطاب ويعقوب بن يزيد جميعا، عن محمد بن أبي عمير، عن عبد الله بن سنان، عن معروف بن خربوذ، عن أبي الطفيل عامر بن واثلة، عن حذيفة بن أسيد الغفاري قال: لما رجع رسول الله صلى الله عليه وآله من حجة الوداع ونحن معه أقبل حتى انتهى إلى الجحفة فأمر أصحابه بالنزول فنزل القوم منازلهم، ثم نودي بالصلاة فصلى بأصحابه ركعتين، ثم أقبل بوجهه إليهم فقال لهم: إنه قد نبأني اللطيف الخبير أني ميت وأنكم ميتون، وكأني قد دعيت فاجبت وأني مسؤول عما ارسلت به إليكم، وعما خلفت فيكم من كتاب الله وحجته وأنكم مسؤولون، فما أنتم قائلون لربكم؟ قالوا: نقول: قد بلغت ونصحت وجاهدت فجزاك الله عنا أفضل الجزاء ثم قال لهم: ألستم تشهدون أن لا إله إلا الله وأني رسول الله إليكم وأن الجنة حق؟ وأن النار حق؟ وأن البعث بعد الموت حق؟ فقالوا: نشهد بذلك، قال: اللهم اشهد على ما يقولون، ألا وإني اشهدكم أني أشهد أن الله مولاي، وأنا مولى كل مسلم، وأنا أولى بالمؤمنين من أنفسهم، فهل تقرون لي بذلك، وتشهدون لي به؟ فقالوا: نعم نشهد لك بذلك، فقال: ألا من كنت مولاه فإن عليا مولاه وهو هذا، ثم أخذ بيد علي عليه السلام فرفعها مع يده حتى بدت آباطهما ثم قال: اللهم وال من والاه، وعاد من عاداه، وانصر من نصره واخذل من خذله، ألا وإني فرطكم وأنتم واردون علي الحوض، حوضي غدا وهو حوض عرضه ما بين بصرى وصنعاء فيه أقداح من فضة عدد نجوم السماء، ألا وإني سائلكم غدا ماذا صنعتم فيما أشهدت الله به عليكم في يومكم هذا إذا وردتم علي حوضي، وماذا صنعتم بالثقلين من بعدي فانظروا كيف تكونون خلفتموني فيهما حين تلقوني قالوا: وما هذان الثقلان يا رسول الله؟ قال: أما الثقل الاكبر فكتاب الله عزوجل، سبب ممدود من الله ومني في أيديكم، طرفه بيد الله والطرف الآخر بأيديكم، فيه علم ما مضى وما بقي إلى أن تقوم الساعة، وأما الثقل الاصغر فهو حليف القرآن وهو علي بن أبي طالب و عترته عليهم السلام، وإنهما لن يفترقا حتى يردا علي الحوض. قال معروف بن خربوذ: فعرضت هذا الكلام على أبي جعفر عليه السلام فقال: صدق أبوالطفيل رحمه الله هذا الكلام وجدناه في كتاب علي عليه السلام وعرفناه [2/185] al-Khisal: Muhammad b. al-Hasan b. Ahmad b. al-Walid from Muhammad b. al-Hasan al-Saffar from Muhammad b. al-Husayn b. Abi al-Khattab and Ya`qub b. Yazid from Muhammad b. Abi Umayr from Abdallah b. Sinan from Ma`ruf b. Kharrabudh from Abi Tufayl `Amir b. Wathila from Hudhayfa b. Asid al-Ghiffari who said: We were with the messenger of Allah صلى الله عليه وآله when he was returning from his farewell pilgrimage. He went forth until he reached Juhfa where he ordered his companions to decamp. The call for prayer was made and he led his companions in a two-unit prayer. After that he turned his face to them and said: The Kind and All-Aware has informed me that I am to die and you too will one day die. It is as though I have been called and have responded. I am to be asked about that which I was sent with for you and also what I leave behind in your midst including the Book of Allah and His proof - and you too shall be asked - so what are you going to reply to your Lord? They said: we will say ‘you have conveyed, counselled and struggled, so may Allah reward you on our behalf the best of rewards’. Then he said to them: do you bear witness that there is no God but Allah and that I am the messenger of Allah? that the Paradise is a reality, the Fire is a reality and the resurrection after death is reality? They said: we bear witness to that, he said: O Allah witness what they say. Behold! I make you witnesses that I myself bear witness that Allah is my Mawla, and that I am the Mawla of every Muslim, and that I have a greater claim over the believers than their own selves, do you admit to that and bear witness to it about me? They said: yes, we witness that to be true about you. He said: Behold! To whomsoever I am a Mawla then Ali is also his Mawla, and he is this one, and he took Ali by the hand and raised it with his own hand until their armpits became visible, then he said: O Allah – be a guardian to whomever takes him to be a guardian, and be an enemy to whomever takes him to be an enemy, aid the one who aids him and abandon the one who abandons him. Behold! I will proceed you but you will catch up with me at the reservoir – my Lake-fount – tomorrow. It is a Lake-fount whose breadth is like the distance between Busra and San`a. In it are goblets made of silver like the number of stars in the sky. Behold! I will ask you tomorrow about what you did in regards that which I made Allah bear witness to - over you - in this day of yours when you reach my Lake-fount. And also about what you did with regards the ‘Two Weighty Things’ after me, so take care of how you will preserve my legacy in them when you meet me. They said: and what are these ‘Two Weighty Things’ O the messenger of Allah? he said: as for the greater weighty thing then it is the Book of Allah Mighty and Majestic, a rope extending from Allah and myself in your hands, one end of it is by the hand of Allah and the other end is in your hands, in it is the knowledge of what has passed and what is left until the Hour comes. As for the smaller weighty thing it is the ally of the Qur`an, and that is Ali b. Abi Talib and his descendants عليهم السلام – the two will not separate until they return to me at the Lake-fount. Ma`ruf b. Kharrabudh said: I relayed these words to Abi Ja`far عليه السلام so he said: Abu Tufayl has spoken the truth - may Allah have mercy on him - we have found this speech in the book of Ali and do recognize it.
  5. Go ahead.
  6. Introduction It is sometimes claimed that the Shia do not have reliable narrations from their own books for the centerpieces of their faith. All this does is expose the ignorance of the claimant. Below is one such reliable narration which includes parts of the prophet’s speech when returning from Hijjatul Wida. It includes both Hadith al-Wilaya and Thaqalayn. This is not to say that this event relies on the analysis of an individual chain, in fact, it is so widely dispersed in our corpus and theirs, making it a viable candidate to be deemed Mutawatir. The Text of the Hadith محمد بن الحسن بن أحمد بن الوليد، عن محمد بن الحسن الصفار، عن محمد بن الحسين بن أبي الخطاب ويعقوب بن يزيد جميعا، عن محمد بن أبي عمير، عن عبد الله بن سنان، عن معروف بن خربوذ، عن أبي الطفيل عامر بن واثلة، عن حذيفة بن أسيد الغفاري قال: لما رجع رسول الله صلى الله عليه وآله من حجة الوداع ونحن معه أقبل حتى انتهى إلى الجحفة فأمر أصحابه بالنزول فنزل القوم منازلهم، ثم نودي بالصلاة فصلى بأصحابه ركعتين، ثم أقبل بوجهه إليهم فقال لهم: إنه قد نبأني اللطيف الخبير أني ميت وأنكم ميتون، وكأني قد دعيت فاجبت وأني مسؤول عما ارسلت به إليكم، وعما خلفت فيكم من كتاب الله وحجته وأنكم مسؤولون، فما أنتم قائلون لربكم؟ قالوا: نقول: قد بلغت ونصحت وجاهدت فجزاك الله عنا أفضل الجزاء ثم قال لهم: ألستم تشهدون أن لا إله إلا الله وأني رسول الله إليكم وأن الجنة حق؟ وأن النار حق؟ وأن البعث بعد الموت حق؟ فقالوا: نشهد بذلك، قال: اللهم اشهد على ما يقولون، ألا وإني اشهدكم أني أشهد أن الله مولاي، وأنا مولى كل مسلم، وأنا أولى بالمؤمنين من أنفسهم، فهل تقرون لي بذلك، وتشهدون لي به؟ فقالوا: نعم نشهد لك بذلك، فقال: ألا من كنت مولاه فإن عليا مولاه وهو هذا، ثم أخذ بيد علي عليه السلام فرفعها مع يده حتى بدت آباطهما ثم قال: اللهم وال من والاه، وعاد من عاداه، وانصر من نصره واخذل من خذله، ألا وإني فرطكم وأنتم واردون علي الحوض، حوضي غدا وهو حوض عرضه ما بين بصرى وصنعاء فيه أقداح من فضة عدد نجوم السماء، ألا وإني سائلكم غدا ماذا صنعتم فيما أشهدت الله به عليكم في يومكم هذا إذا وردتم علي حوضي، وماذا صنعتم بالثقلين من بعدي فانظروا كيف تكونون خلفتموني فيهما حين تلقوني قالوا: وما هذان الثقلان يا رسول الله؟ قال: أما الثقل الاكبر فكتاب الله عزوجل، سبب ممدود من الله ومني في أيديكم، طرفه بيد الله والطرف الآخر بأيديكم، فيه علم ما مضى وما بقي إلى أن تقوم الساعة، وأما الثقل الاصغر فهو حليف القرآن وهو علي بن أبي طالب و عترته عليهم السلام، وإنهما لن يفترقا حتى يردا علي الحوض. قال معروف بن خربوذ: فعرضت هذا الكلام على أبي جعفر عليه السلام فقال: صدق أبوالطفيل رحمه الله هذا الكلام وجدناه في كتاب علي عليه السلام وعرفناه. [al-Saduq from] Muhammad b. al-Hasan b. Ahmad b. al-Walid from Muhammad b. al-Hasan al-Saffar from Muhammad b. al-Husayn b. Abi al-Khattab and Ya`qub b. Yazid from Muhammad b. Abi Umayr from Abdallah b. Sinan from Ma`ruf b. Kharrabudh from Abi Tufayl `Amir b. Wathila from Hudhayfa b. Asid al-Ghiffari who said: We were with the messenger of Allah صلى الله عليه وآله when he was returning from his farewell pilgrimage. He went forth until he reached Juhfa where he ordered his companions to decamp. The call for prayer was made and he led his companions in a two-unit prayer. After that he turned his face to them and said: The Kind and All-Aware has informed me that I am to die and you too will one day die. It is as though I have been called and have responded. I am to be asked about that which I was sent with for you and also what I leave behind in your midst including the Book of Allah and His proof - and you too shall be asked - so what are you going to reply to your Lord? They said: we will say ‘you have conveyed, counselled and struggled, so may Allah reward you on our behalf the best of rewards’. Then he said to them: do you bear witness that there is no God but Allah and that I am the messenger of Allah? that the Paradise is a reality, the Fire is a reality and the resurrection after death is reality? They said: we bear witness to that, he said: O Allah witness what they say. Behold! I make you witnesses that I myself bear witness that Allah is my Mawla, and that I am the Mawla of every Muslim, and that I have a greater claim over the believers than their own selves, do you admit to that and bear witness to it about me? They said: yes, we witness that to be true about you. He said: Behold! To whomsoever I am a Mawla then Ali is also his Mawla, and he is this one, and he took Ali by the hand and raised it with his own hand until their armpits became visible, then he said: O Allah – be a guardian to whomever takes him to be a guardian, and be an enemy to whomever takes him to be an enemy, aid the one who aids him and abandon the one who abandons him. Behold! I will proceed you but you will catch up with me at the reservoir – my Lake-fount – tomorrow. It is a Lake-fount whose breadth is like the distance between Busra and San`a. In it are goblets made of silver like the number of stars in the sky. Behold! I will ask you tomorrow about what you did in regards that which I made Allah bear witness to - over you - in this day of yours when you reach my Lake-fount. And also about what you did with regards the ‘Two Weighty Things’ after me, so take care of how you will preserve my legacy in them when you meet me. They said: and what are these ‘Two Weighty Things’ O the messenger of Allah? he said: as for the greater weighty thing then it is the Book of Allah Mighty and Majestic, a rope extending from Allah and myself in your hands, one end of it is by the hand of Allah and the other end is in your hands, in it is the knowledge of what has passed and what is left until the Hour comes. As for the smaller weighty thing it is the ally of the Qur`an, and that is Ali b. Abi Talib and his descendants عليهم السلام – the two will not separate until they return to me at the Lake-fount. Ma`ruf b. Kharrabudh said: I relayed these words to Abi Ja`far عليه السلام so he said: Abu Tufayl has spoken the truth - may Allah have mercy on him - we have found this speech in the book of Ali and do recognize it. Alternate Chains أبي، عن علي بن إبراهيم، عن أبيه، عن محمد بن أبي عمير جعفر بن محمد بن مسرور، عن الحسين بن محمد ابن عامر، عن عمه عبد الله بن عامر، عن محمد بن أبي عمير محمد بن موسى بن المتوكل، عن علي بن الحسين السعد آبادي، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن محمد بن أبي عمير، عن عبد الله بن سنان، عن معروف بن خربوذ، عن أبي الطفيل عامر بن واثلة، عن حذيفة بن أسيد الغفاري بمثل هذا الحديث سواء قال مصنف هذا الكتاب أدام الله عزه: الاخبار في هذا المعنى كثيرة وقد أخرجتها في كتاب المعرفة في الفضائل. My father – Ali b. Ibrahim – his father – Muhammad b. Abi Umayr Ja`far b. Muhammad b. Masrur – al-Husayn b. Muhammad b. A`mir – his uncle Abdallah b. A`mir – Muhammad b. Abi Umayr Muhammad b. Musa al-Mutawakkil – Ali b. al-Husayn al-Sa`dabadi – Ahmad b. Abi Abdillah al-Barqi – his father – Muhammad b. Abi Umayr ---> Abdallah b. Sinan – Ma`ruf b. Kharrabudh – Abi al-Tufayl A`mir b. Wathila – Hudhayfa b. Asid al-Ghiffari The author of this book [al-Saduq] said: the reports with the same meaning are numerous, and I have gathered them in the book ‘al-Ma`rifa fi al-Fadhail’ Reference Al-Saduq, Al-Khisal, ed. `Alī Akbar al-Ghaffārī, 2 vols., (Qum: Mu’assasah al-Nashr al-Islāmi, 1403 AH), vol. 1, pg. 65, Hadīth # 98 [Chapter on the Number Two: The Questioning about the ‘Two weighty Things’ on the day of Judgment] Diagrammatic Representation Breakdown of Narrators i. al-Saduq (d. 380) جليل القدر ... حافظاً للاحاديث، بصيراً بالرجال، ناقداً للاخبار، لم ير في القمّيين مثله في حفظه وكثرة علمه [al-Tusi] Esteemed in status … had mastery over the Hadith and insight about the narrators [of Hadith]. His like has not been seen among the Qummis in terms of memorization and extent of knowledge. ii. Muhammad b. al-Hasan b. Ahmad b. al-Walid (d. 343) شيخ القميين وفقيههم ومتقدمهم ووجههم ... ثقة ثقة، عين، مسكون إليه [Najashi] The Shaykh of the Qummis, their jurist, foremost representative and eminent head …Thiqatun Thiqa, Ayn, relied upon … iii. Muhammad b. al-Hasan al-Saffar (d. 290) كان وجهاً في أصحابنا القميّين، ثقة، عظيم القدر، راجحاً، قليل السقط في الرواية [Najashi] He was an eminent head among our Qummi associates, Thiqa, great in station, given precedence, having very few lapses in narration. iv.a Muhammad b. al-Husayn b. Abi al-Khattab (d. 262) جليل من أ صحابنا، عظيم القدر، كثير الرواية، ثقة، عين، حسن التصانيف، مسكون إلى روايته [Najashi] Esteemed among our companions, great in station, prolific in narration, Thiqa, Ayn, able in authorship, his reports are relied upon. iv.b Ya`qub b. Yazid (d. n/a) كان ثقة صدوقا [Najashi] He was Thiqa, truthful. v. Ibn Abi Umayr (d. 217) كان من أوثق الناس عند الخاصة والعامة، وأنسكهم نسكا، وأورعهم وأعبدهم، وقد ذكر الجاحظ في كتابه في فخر قحطان على عدنان بهذه الصفة التي وصفناه، وذكر أنه كان واحد أهل زمانه في الأشياء كلها [Tusi] He was the most trust-worthy of people from both the Khassa [Shias] and `Amma [Sunnis], the most ascetic of them, the most scrupulous in abstaining from sins, and the most worshipful. al-Jahiz mentioned him in his books about the superiority of Qahtan compared to Adnan with this description which we have quoted and also said: he was matchless among his contemporaries in all aspects. vi. Abdallah b. Sinan (d. n/a) ثقة، من أصحابنا، جليل لا يطعن عليه في شئ له كتاب ... روى هذه الكتب عنه جماعات من أصحابنا لعظمه في الطائفة، وثقته وجلالته [Najashi] Thiqa, from among our companions, esteemed, he is not criticized in anything, he authored the book … a large number of our companions transmitted these books on his authority because of his greatness in the sect and his trust-worthiness and merit. vii. Ma`ruf b. Kharrabudh (d. n/a) أجمعت العصابة على تصديق هؤلاء الاولين من أصحاب أبي جعفر، وأصحاب أبي عبداللّه عليهما السلام وانقادوا لهم بالفقه، فقالوا أفقه الاولين ستّة: ... ومعروف بن خرّبوذ ... [Kashshi] The whole sect is unanimous in deeming truthful the following foremost ones amongst the companions of Abi Ja`far and Abi Abdillah and yielding to them in matters of jurisprudence, so they said: the most judicious of the foremost ones are six: … Ma`ruf b. Kharrabudh … [He is from Ashab al-Ijma] viii. `Amir b. Wathila (d. 100) أدرك ثماني سنين من حياة النبي صلى الله عليه وآله ولد عام أحد [Tusi] He experienced eight years in the life of the prophet صلى الله عليه وآله having been born in the year of the battle of Uhud (3 AH) وكان أبو الطفيل رأى رسول الله صلى الله عليه وآله، وهو آخر من رآه موتا [Kashshi] Abu Tufayl saw the messenger of Allah صلى الله عليه وآله and he was the last one to die among those who had seen him. Al-Barqi included his name among the closest companions [Khawass] of Ali. He participated in all the three battles of Jamal, Siffin and Nahrawan. He later joined Mukhtar’s uprising and was the carrier of the banner in that army. ix. Hudhayfa b. Asid محمد بن قولويه قال: حدثني سعد ابن عبد الله ابن أبي خلف، قال: حدثني علي بن سليمان بن داود الرازي، قال: حدثنا علي بن أسباط، عن أبيه أسباط بن سالم قال: قال أبو الحسن موسى بن جعفر عليهما السلام: إذا كان يوم القيامة نادى مناد: أين حواري محمد بن عبد الله رسول الله، الذين لم ينقضوا العهد ومضوا عليه؟ ... ثم ينادي المنادي: أين حواري الحسن بن علي عليهما السلام ابن فاطمة بنت محمد بن عبد الله رسول الله؟ فيقوم ... وحذيفة بن أسيد الغفاري ... [Kashshi] Muhammad b. Qulawayh – Sa`d b. Abdallah b. Abi Khalaf – Ali b. Sulayman b. Dawud al-Razi – Ali b. Asbat – Asbat b. Salim: Abu al-Hasan Musa b. Ja`far عليهما السلام said: when it will be the day of judgment a caller will cry out: where are the disciples of Muhammad b. Abdallah the messenger of Allah who did not break the covenant and passed on while faithful to it? … then a caller will cry: where are the disciples of al-Hasan b. Ali عليهما السلام the son of Fatima the daughter of Muhammad b. Abdallah the messenger of Allah? then will stand up … and Hudhayfa b. Asid al-Ghiffari … Corroboration for Connection of the Chain A part of the upper chain [Ma`ruf > Abu Tufayl & Abu Tufayl > Hudhayfa] have occurred in a number of narrations in Sunni sources some of which are highlighted below: وقال علي حدثوا الناس بما يعرفون أتحبون أن يكذب الله ورسوله حدثنا عبيد الله بن موسى عن معروف بن خربوذ عن أبي الطفيل عن علي بذلك [al-Bukhari] Ali said: report to the people what they recognize – do you wish that Allah and his messenger be rejected. Ubaydullah b. Musa narrated this from Ma`ruf b. Kharrabudh from Abi Tufayl from Ali. As a sidenote, the later `Aimma spoke several statements similar to this which we understand to be about Taqiyya. However, since they do not see this Athar from Ali in this interpretive lens they have become confused about its exact meaning. This is also the only time Bukhari narrates from Abu Tufayl [this is because he was a ‘Rafidhi’ companion]. وَحَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ، حَدَّثَنَا مَعْرُوفُ بْنُ خَرَّبُوذَ، قَالَ سَمِعْتُ أَبَا الطُّفَيْلِ، يَقُولُ رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَطُوفُ بِالْبَيْتِ وَيَسْتَلِمُ الرُّكْنَ بِمِحْجَنٍ مَعَهُ وَيُقَبِّلُ الْمِحْجَنَ [Muslim] Muhammad b. al-Muthanna: narrated to us Sulayman b. Dawud: narrated to us Ma`ruf b. Kharrabudh who said: I heard Aba al-Tufayl saying: I saw the messenger of Allah circumambulating around the House and touching the Rukn with his stick and then kissing the stick. This proves Sima`a between Ma`ruf and Abu al-Tufayl [i.e. that the former had indeed hear directly from the latter and that they were contemporaries] and also the Suhba of Aba al-Tufayl [i.e. that he was a companion]. حَدَّثَنَا أَبُو خَيْثَمَةَ، زُهَيْرُ بْنُ حَرْبٍ وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ وَابْنُ أَبِي عُمَرَ الْمَكِّيُّ - وَاللَّفْظُ لِزُهَيْرٍ - قَالَ إِسْحَاقُ أَخْبَرَنَا وَقَالَ الآخَرَانِ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ فُرَاتٍ الْقَزَّازِ عَنْ أَبِي الطُّفَيْلِ، عَنْ حُذَيْفَةَ بْنِ أَسِيدٍ الْغِفَارِيِّ، قَالَ اطَّلَعَ النَّبِيُّ صلى الله عليه وسلم عَلَيْنَا وَنَحْنُ نَتَذَاكَرُ فَقَالَ ‏"‏ مَا تَذَاكَرُونَ ‏"‏ ‏ قَالُوا نَذْكُرُ السَّاعَةَ ‏قَالَ ‏"‏ إِنَّهَا لَنْ تَقُومَ حَتَّى تَرَوْنَ قَبْلَهَا عَشْرَ آيَاتٍ ‏"‏‏ فَذَكَرَ الدُّخَانَ وَالدَّجَّالَ وَالدَّابَّةَ وَطُلُوعَ الشَّمْسِ مِنْ مَغْرِبِهَا وَنُزُولَ عِيسَى ابْنِ مَرْيَمَ صلى الله عليه وسلم وَيَأْجُوجَ وَمَأْجُوجَ وَثَلاَثَةَ خُسُوفٍ خَسْفٌ بِالْمَشْرِقِ وَخَسْفٌ بِالْمَغْرِبِ وَخَسْفٌ بِجَزِيرَةِ الْعَرَبِ وَآخِرُ ذَلِكَ نَارٌ تَخْرُجُ مِنَ الْيَمَنِ تَطْرُدُ النَّاسَ إِلَى مَحْشَرِهِمْ ‏‏ [Muslim] Abu Khaythama Zuhayr b. Harb narrated to us, also Ishaq b. Ibrahim and Ibn Abi Umar al-Makki – and the wording is from Zuhayr – Ishaq said: Ishaq reported to us and the rest said: narrated to us Sufyan b. Uyayna from Furat al-Qazzaz from Abi Tufayl from Hudhayfa b. Asid al-Ghiffari who said: the prophet صلى الله عليه وسلم looked in on us while we were discussing, he said: what are you discussing? They said: we are discussing the Hour, he said: it will not come about until you see ten signs before it, then he mentioned the Smoke, the Dajjal, the Beast, the rising of the sun from its setting place, the descent of Isa b. Maryam صلى الله عليه وسلم, Gogg and Maggog, and three sinkings of land, a sinking in the East, a sinking in the West, and a sinking in the Arabian peninsula, and the last of them is a fire which originates from Yemen and rushes the people to their gathering place [Mahshar].
  7. 3.68. A`sim b. Umar al-Bajali and Ka`b al-Ahbar https://sites.google.com/site/mujamalahadith/vol1/book-of-narrators/asim-b-umar-al-bajali-and-kab-al-ahbar [1/184] الكافي: علي بن إبراهيم، عن أبيه ; ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا عن ابن أبي عمير، عن عمر بن اذينة، عن زرارة قال: كنت قاعدا إلى جنب أبي جعفر عليه السلام وهو محتب مستقبل الكعبة، فقال: أما إن النظر إليها عبادة فجاءه رجل من بجيلة يقال له: عاصم بن عمر فقال لابي جعفر عليه السلام: إن كعب الاحبار كان يقول: إن الكعبة تسجد لبيت المقدس في كل غداة، فقال أبوجعفر عليه السلام: فما تقول فيما قال كعب؟ فقال: صدق، القول ما قال كعب فقال أبوجعفر عليه السلام: كذبت وكذب كعب الاحبار معك وغضب ; قال زرارة مارأيته استقبل أحدا بقول كذبت غيره ... [1/184] al-Kafi: Ali b. Ibrahim from his father and Muhammad b. Ismail from al-Fadhl b. Shadhan all together from Ibn Abi Umayr from Umar b. Udhayna from Zurara who said: I was seated at the side of Abi Ja`far عليه السلام who was seated with his legs drawn up to the belly [enfolding them with his hands] while facing the Ka`ba when he [the Imam] said: looking at it [the Ka`ba] is a form of worship. Then a man from Bajila called A`sim b. Umar came to him and said: Ka`b al-Ahbar used to say: the Ka`ba prostrates to Bayt al-Maqdis every morning, Abu Ja`far عليه السلام said: what is your opinion about what Ka`b said? He [A`sim] said: he spoke the truth - it is as Ka`b said, so Abu Ja`far عليه السلام said: you have lied and Ka`b al-Ahbar has lied with you, and he became angry, Zurara said: I had never seen him saying to someone ‘you have lied’ to his face other than to him [i.e. A`sim] … NOTES: The Imam is very clear in accusing Ka`b al-Ahbar of being a liar. Islam has incurred a lot of damage because of the Israiliyyat that were introduced by this “Rabbi” from Yemen its body. It is known that a lot of the reports of Abu Hurayra for example, such as about the creation of the world, are actually the Haggadic musings of Ka`b which were then attributed to the prophet to give them greater authority and have now become indistinguishable from authentic material. It is only because we are blessed in following the guardians of the true Sunnah that we are protected from this pitfall. Ka`b is the one who claimed to have read a prophesy about the redeeming qualities of Umar [hence his title Faruq] in the books of the Bani Israil [most likely apocalyptic pseudopigrapha] when he conquered and rode into Jerusalem. He later became a partisan of Uthman and had Muawiya’s ear for his advertised ability to predict the names of future rulers based on his reading of the scriptures. As he is supposed to have said: “"Every event that has taken place or will take place, on any foot of the earth, is written in the Torah, which Allah revealed to His Prophet Moses”. One of the genre popularized by such story-tellers is that of the Fadhail [merit] of Bayt al-Maqdis, the temple mount and Sham as a whole. This was initiated by Muawiya who gave patronage to Ka`b and asked him to narrate what he knows so as to justify his seat of government being in Sham and placate the mixed population of the area. It was then accelerated by the Marwanid project to surmount the precedence of the Ka`ba which was under Zubayrid control in the counter-Caliphate. On the other hand, in our corpus, you find that it is the ancient sites in Hijaz and the Iraq [where past previous prophets are known to have lived] which are given more importance.
  8. 3.67. Dhurays b. Abd al-Malik https://sites.google.com/site/mujamalahadith/vol1/book-of-narrators/dhurays-b-abd-al-malik [1/183] رجال الكشي: حمدويه، عن يعقوب بن يزيد، عن ابن أبي عمير، عن علي بن عطية قال: قال أبو عبد الله عليه السلام لعبد الملك بن أعين: كيف سميت ابنك ضريسا؟ فقال كيف سماك أبوك جعفرا؟ قال: إن جعفرا نهر في الجنة و ضريس اسم شيطان [1/183] Rijal al-Kashshi: Hamduwayh from Ya`qub b. Yazid from Ibn Abi Umayr from Ali b. `Atiyya who said: Abu Abdillah عليه السلام said to Abd al-Malik b. A`yan: how did you come to name your son Dhurays? he said: how did your father come to name you Ja’far? he [the Imam] said: Ja`far is a river in paradise while Dhurays is a name of a devil! NOTES: There was a level of impertinence in the question of Abd al-Malik to the Imam and he got what was coming to him i.e. a telling off. However, this does not negate from the fact that both Abd al-Malik b. A`yan and Dhurays were prominent companions of the `Aimma and have been praised by them. حمدويه، قال: سمعت أشياخي يقولون: ضريس إنما سمي بالكناسي لأن تجارته بالكناسة، وكان تحته بنت حمران، وهو خير، فاضل، ثقة [al-Kashshi] Hamduwayh said: I heard my teachers saying: Dhurays was called al-Kunasi because his business was in in Kunasa [a district in Kufa with vast marketplaces]. He married the daughter of Humran [b. A`yan] [i.e. He married his cousin because Abd al-Malik and Humran were brothers]. He was good, merituous, and trust-worthy [Thiqa].
  9. 3.66. Safwan b. Yahya https://sites.google.com/site/mujamalahadith/vol1/book-of-narrators/safwan-b-yahya [1/181] رجال الكشي: محمد بن قولويه، عن سعد، عن أحمد بن محمد، عن الحسين بن سعيد، عن معمر بن خلاد قال: قال أبو الحسن عليه السلام: ما ذئبان ضاريان في غنم قد غاب عنها رعاؤها بأضر في دين المسلم من حب الرياسة ثم قال: لكن صفوان لا يحب الرياسة [1/181] Rijal al-Kashshi: Muhammad b. Qulawayh from Sa`d from Ahmad b. Muhammad from al-Husayn b. Sa`id from Muammar b. Khallad who said: Abu al-Hasan عليه السلام said: two ravenous wolves set free in a flock of sheep whose shepherd is absent are not more dangerous to a man's religion than his love for leadership [desire to rule over others], then he said: but Safwan (b. Yahya) does not love leadership. NOTES: I quote verbatim from al-Najashi’s entry on him in his Fihrist to get a sense of the greatness of the man. صفوان بن يحيى أبو محمد البجلي بياع السايري، كوفي، ثقة ثقة، عين، روى أبوه عن أبي عبد الله عليه السلام، وروى هو عن الرضا عليه السلام، وكانت له عنده منزلة شريفة، ذكره الكشي في رجال أبي الحسن موسى عليه السلام، وقد توكل للرضا وأبي جعفر عليهما السلام وسلم مذهبه من الوقف، وكانت له منزلة من الزهد والعبادة، وكان جماعة الواقفة بذلوا له مالا كثيرا، وكان شريكا لعبد الله بن جندب وعلي بن النعمان، وروي أنهم تعاقدوافي بيت الله الحرام أنه من مات منهم صلى من بقي صلاته وصام عنه صيامه وزكى عنه زكاته، فماتا وبقى صفوان، فكان يصلي في كل يوم مائة وخمسين ركعة، ويصوم في السنة ثلاثة أشهر ويزكي زكاته ثلاث دفعات، وكل ما يتبرع به عن نفسه مما عدا ما ذكرناه تبرع عنهما مثله وحكى بعض أصحابنا أن إنسانا كلفه حمل دينارين إلى أهله إلى الكوفة، فقال: إن جمالي مكراة وأنا أستأذن الأجراء، وكان من الورع والعبادة على ما لم يكن عليه أحد من طبقته رحمه الله، وصنف ثلاثين كتابا ... مات صفوان بن يحيى رحمه الله سنة عشرة ومائتين Safwan b. Yahya, Abu Muhammad al-Bajali, the seller of Shapuri clothing. Kufan. Thiqatun Thiqa, Ayn. His father narrated from Abi Abdillah عليه السلام while he himself narrated from al-Ridha عليه السلام and had an esteemed status in his [al-Ridha's] eyes. al-Kashshi mentioned him among the narrators from Abi al-Hasan Musa عليه السلام. He acted as a Wakil [agent] for both al-Ridha عليه السلام and Abi Ja`far [al-Jawad] عليه السلام. His Madhhab was saved from Waqf [he did not fall into the error of “stopping” at al-Kadhim like so many companions]. He had a high standing in renunciation [of the world] and worship. The Waqifi group had offered him a lot of wealth [enticing him to join them and forsake al-Ridha]. He [Safwan b. Yahya] was a partner of Abdallah b. Jundab and Ali b. al-Nu'man. It is narrated that they made a pact in the sanctified House of Allah - that whoever dies from among them - those who remain will pray the prayers for the departed (on his behalf), and fast for him his fasts, and give out Zakat for him, so they both died, and Safwan remained, so he used to pray in every day one hundred and fifty Rak'at (i.e. 50*3), and fast in every year three months, and pay the Zakat in three portions, and whatever (thing of) righteousness that he did for himself - apart from what we have mentioned - he used to also do for them (on their behalf) its like. One of our companions reported that a man entrusted him with two silver coins to take to his family which was in Kufa so he [Safwan] said: I have rented out my camel and I will ask the owner for permission to carry this! [noting his scrupulousness in meeting the rights of others]. No one from among his peers could equal him in matters of self-restraint [from sins] and worship. He authored thirty books … Safwan b. Yahya - may Allah have mercy on him - died in the year 210. [2/182] تهذيب الاحكام: باسناده عن محمد بن احمد بن يحيى عن محمد بن عيسى اليقطيني قال: بعث الي ابوالحسن الرضا عليه السلام رزم ثياب وغلمانا وحجة لي وحجة لاخى موسى بن عبيد وحجة ليونس بن عبدالرحمن فامرنا ان نحج عنه فكانت بيننا مائة دينار اثلاثا فيما بيننا فلما اردت ان اعبي الثياب رايت في اضعاف الثياب طينا فقلت للرسول: ما هذا؟ فقال: ليس يوجه بمتاع إلا جعل فيه طينا من قبر الحسين عليه السلام ثم قال الرسول: قال ابوالحسن عليه السلام: هو امان باذن الله، وامرنا بالمال بامور من صلة اهل بيته وقوم محاويج لايؤبه لهم، وامر بدفع ثلاثمائة دينار إلى رحم امرأة كانت له وامرنى ان اطلقها عنه وامتعها بهذا المال، وامرنى ان اشهد على طلاقها صفوان ابن يحيى وآخر، نسي محمد بن عيسى اسمه [2/182] Tahdhib al-Ahkam: Via his chain to Muhammad b. Ahmad b. Yahya from Muhammad b. Isa al-Yaqtini who said: Abu al-Hasan al-Ridha عليه السلام sent me a bundle of clothes, servants and money covering [the expenses of] my Hajj, that of my brother Musa b. Ubayd, and for Yunus b. Abd al-Rahman - ordering us to make the Hajj on his behalf, so we had a hundred gold coins to be divided up three ways between us. When I wanted to ready the clothes [for the journey] I saw between them some soil, I said to the messenger: what is this? he said: he [the Imam] does not send out any item except that he places in it some soil from the grave of al-Husayn عليه السلام, then the messenger said: Abu al-Hasan عليه السلام said: it [the soil] is to provide you safety by the permission of Allah. He also handed us some additional amount to be used to maintain relation with the people of his house and to assist a group who were needy and went un-cared for [in Madina]. He ordered that three hundred gold coins be given to a relation of a woman who was under him [his wife] and ordered me to divorce her on his behalf and provide for her from this amount. He ordered me to make Safwan b. Yahya and another man - whose name Muhammad b. Isa forgot - as witnesses to the divorce. NOTES: This last narration confirms the Istihbab of using the soil of Karbala for Tabarruk as was done by the Imam. Also, the permissibility of deputizing someone to divorce on your behalf. The Imam had to this because he had been summoned from Madina to Khurasan by Ma`mun who would never allow him out of his sight again. The Imam had many dependents in Madina and did not cut ties of relation with them. There were also a group of needy with whom no one bothered with except for the Imam. The fact that the Imam nominates Safwan as one of the witnesses to the divorce being done on his behalf shows that he considered him to be Adil.
  10. 3.65. Safwan b. Mihran al-Jammal https://sites.google.com/site/mujamalahadith/vol1/book-of-narrators/safwan-b-mihran-al-jammal [1/180] رجال الكشي: حمدويه، عن محمد بن إسماعيل الرازي، عن الحسن بن علي بن فضال، عن صفوان بن مهران الجمال قال: دخلت على أبي الحسن الأول عليه السلام فقال لي: يا صفوان كل شي‏ء منك حسن جميل ما خلا شيئا واحدا قلت: جعلت فداك أي شي‏ء؟ قال: إكراؤك جمالك من هذا الرجل يعني هارون قلت: و الله ما أكريته أشرا و لا بطرا و لا لصيد و لا للهو، و لكني أكريه لهذا الطريق يعني طريق مكة، و لا أتولاه بنفسي و لكن أنصب معه غلماني، فقال لي: يا صفوان أيقع كراؤك عليهم؟ قلت: نعم جعلت فداك، قال: فقال لي: أتحب بقائهم حتى يخرج كراؤك؟ قلت: نعم، قال: فمن أحب بقائهم فهو منهم و من كان منهم كان ورد النار، قال صفوان: فذهبت و بعت جمالي عن آخرها، فبلغ ذلك إلى هارون، فدعاني فقال لي: يا صفوان بلغني أنك بعت جمالك قلت: نعم، فقال: لم؟ قلت: أنا شيخ كبير و أن الغلمان لا يفون بالأعمال فقال: هيهات أيهات إني لأعلم من أشار عليك بهذا أشار عليك بهذا موسى بن جعفر! قلت: ما لي و لموسى بن جعفر فقال: دع هذا عنك فو الله لو لا حسن صحبتك لقتلتك! [1/180] Rijal al-Kashshi: Hamduwayh from Muhammad b. Ismail al-Razi from al-Hasan b. Ali b. Fadhal from Safwan b. Mihran - the cameleer - who said: I entered upon Abi al-Hasan the First عليه السلام - he said to me: O Safwan everything from you is good and well except one thing. I said: may I be made your ransom - what thing is that? he said: you renting out your camels to this man - meaning Harun [al-Rashid, the Abbasid caliph]. I said: by Allah I did not rent them out to him cheerfully or arrogantly, nor did I rent them out for him to hunt with or amuse himself through them, rather I rent them out to him for the road to Makka [i.e. for Hajj], and I do not attend to him personally, rather I send to him with my servants. He said to me: O Safwan does the payment of your rent accrue on them? I said: yes, may I be made your ransom, he said: do you wish for their survival until they pay you your rent? I said: yes, he said: whoever desires their survival then he is one of them, and whoever is with them his abode is the hell-fire. Safwan said: so I went and sold all my camels, every last one of them. Harun was informed of this, he called me and said to me: O Safwan I hear that you have sold all your camels? I said: yes, he said: what is the reason? I said: I am an old man and the servants are not up to the job, he said: how far! how far! I do know the one who directed you to do this - it is Musa b. Ja`far who directed you to do this! I said: what do I have to do with Musa b. Ja`far!? he said: leave out the excuses, for by Allah if it was not for your good companionship in the past I would have had you killed! NOTES: “ ... and do not incline to those who are unjust lest you be touched by the fire …” (11:113) The words of the Imam serve as a warning to us not to partake in global systems that perpetuate oppression. Unfortunately these are have become so firmly enmeshed with our daily lives that they are quite difficult to escape. If even renting out camel to the unjust ruler is a crime what then of actively propping them up and allying with them. Life was so cheap at the time that a tyrant like Harun could have chopped Safwan's head for no discernible reason. These we are supposed to believe were the successors of the prophet of mercy and the guardians of the lofty ideals of Islam?!
  11. 3.64. Sa`sa`a b. Suhan https://sites.google.com/site/mujamalahadith/vol1/book-of-narrators/sasaa-b-suhan [1/179] رجال الكشي: محمد بن مسعود، عن أبو جعفر حمدان بن أحمد، عن معاوية بن حكيم، عن أحمد بن أبي نصر قال: كنت عند أبي الحسن الثاني عليه السلام قال: ولا أعلم إلا قام ونفض الفراش بيده ثم قال لي: يا أحمد أن أمير المؤمنين عليه السلام عاد صعصعة بن صوحان في مرضه، فقال: يا صعصعة لا تتخذ عيادتي لك أبهة على قومك، قال: فلما قال أمير المؤمنين عليه السلام لصعصعة هذه المقالة، قال صعصعة: بلى والله أعدها منة من الله علي وفضلا، قال: فقال له أمير المؤمنين عليه السلام: إني كنت ما علمتك إلا لخفيف المؤونة حسن المعونة، قال: فقال صعصعة: وأنت والله يا أمير المؤمنين ما علمتك إلا بالله عليما، وبالمؤمنين رؤوفا رحيما [1/179] Rijal al-Kashshi: Muhammad b. Masud from Abu Ja`far Hamdan b. Ahmad from Muawiya b. Hukaym from Ahmad b. Abi Nasr who said: I was with Abi al-Hasan the Second عليه السلام - when he stood and shook the bed-wrap by his own hand [to remove the dust and get it ready for me to sleep on] and said to me: O Ahmad the commander of the faithful عليه السلام visited Sa`sa`a b. Suhan in his illness and said: O Sa`sa`a do not take my visiting you as a source of pride over your people, he [the Imam] said: when the commander of the faithful عليه السلام had said these words to Sa`sa`a - Sa`sa`a said: indeed, by Allah I will count it as a divine grace from Allah on me and a favour. Then the commander of the faithful عليه السلام said to him: I have not known you except as one scanty in resources yet great in support [of the truth] so Sa`sa`a said: and you O commander of the faithful I have not known you except cognizant of Allah and to the believers both compassionate and merciful. NOTES: Sa`sa`a b. Suhan (d. 60) was one of the closest companions of Ali. He had a lofty genealogy within his tribe of Abd al-Qays which originated from Bahrayn. Even before the Khilafa of Ali, he was already noted for his opposition to Uthman in Kufa and was exiled by its governor to Sham together with prominent companions who later came to form the nucleus of Ali’s closest followers including Malik b. Ashtar al-Nakhai. Sa`sa`a participated in the battles of Jamal, Siffin and Nahrawan but he was most famous for his consummate oratory and his poems about Ali are well known. His meetings with Muawiya as an emissary to him before battle and after his accession are legendary. He never stopped extolling Ali’s merit and failed to accept any other leader after him. One only needs to consider what al-Sadiq is attributed to say about him to gleam his status: محمد بن مسعود، قال حدثني علي بن محمد قال حدثني محمد بن أحمد بن يحيى، عن العباس بن معروف، عن أبي محمد الحجال، عن داود بن أبي يزيد قال: قال أبو عبد الله عليه السلام: ما كان مع أمير المؤمنين عليه السلام من يعرف حقه إلا صعصعة و أصحابه Muhammad b. Masud - Ali b. Muhammad - Muhammad b. Ahmad b. Yahya - al-Abbas b. Maruf - Abi Muhammad al-Hajjal - Dawud b. Abi Yazid who said: Abu Abdillah عليه السلام said: there was no one with the commander of the faithful عليه السلام who recognized his right (i.e. Imama) except Sa`sa`a and his associates. I recount here an episode he had with Uthman when the delegations all converged in Madina demanding the besieged Caliph to renounce his family members and rectify his conduct. It reflects his quick wit, turn of phrase and deep understanding of the Qur`an at a very young age to be chosen to the position of spokesman at such a critical time. al-Tusi narrates in his Amali: أخبرنا محمد بن محمد قال: أخبرني أبو الحسن علي بن خالد المراغي قال: حدثنا محمد بن أحمد البزاز الفلسطيني قال: حدثنا أحمد أبن الصلت الحماني قال: حدثنا صالح بن أبي النجم قال: حدثنا الهيثم بن عدي، عن عبد الله بن اليسع، عن الشعبي، عن صعصعة بن صوحان العبدي رحمه الله قال: دخلت على عثمان بن عفَّان في نفر من المصريِّين، فقال عثمان: قدِّموا رجلاً منكم يكلِّمني، فقدّموني، فقال عثمان: هذا! وكأنّه استحدثني. Muhammad b. Muhammad - Abu al-Hasan Ali b. Khalid al-Maraghi – Muhammad b. Ahmad al-Bazzaz al-Filastini – Ahmad b. Salt al-Hammani – Salih b. Abi al-Najm – al-Haytham b. Adi – Abdallah b. al-Yasa – al-Sha`bi – Sa`sa`a b. Suhan al-Abdi may Allah have mercy on him said: I entered in to see Uthman b. Affan together with a number of Egyptians. Uthman said: pick a man from among you to speak to me, so they picked me, Uthman said: this one! as though he considered me too young. فقلت له: إنَّ العلم لو كان بالسن لم يكن لي ولا لك فيه سهم، ولكنَّه بالتعلم. فقال عثمان: هات فقلت: بسم الله الرحمن الرحيم : الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ فقال عثمان: فينا نزلت هذه الآية. فقلت له: فَمُر بالمعروف وانْهَ عن المنكر. فقال عثمان: دَعْ هَذا وهات ما معك. فقلت له: بسم الله الرحمن الرحيم الَّذِينَ أُخْرِجُوا مِن دِيَارِهِمْ بِغَيْرِ حَقٍّ إِلَّا أَن يَقُولُوا رَبُّنَا اللَّهُ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ فقال عثمان: وهذه أيضاً نزلت فينا فقلت له: فأعطنا بما أخذت من الله I said to him: if knowledge were dependent on age then we would have no share in it [even you in your senior age cannot compete with the vastness of knowledge] but it is dependent on learning. Uthman said: go ahead [say what you have to say], I said: in the name of Allah the beneficent the merciful – “those whom if We establish on the land keep up the prayer, give out alms, instruct the doing of good and forbid the evil and with Allah rests the outcome of all affairs” (22:41) Uthman said: this verse was revealed about us [the generation of the companions], I said to him: then instruct the doing of good and forbid the evil! Uthman said: let that be – what do you want to say? I said to him: in the name of Allah the beneficent the merciful – “those who were driven out of their homes without any justification beyond them saying: our Lord is Allah, and if it were not that Allah checks some people via others then many monasteries, churches, synagogues, and mosques in which the name of Allah is oft-remembered, would have been destroyed, verily Allah will help those who help His cause, verily Allah is strong and mighty” (22:40) Uthman said: this was also revealed about us, I said to him: then give us what you had sworn an oath on Allah to do! فقال عثمان: يا أيَّها الناس، عليكم بالسمع والطاعة، فإنَّ يد الله على الجماعة وإنَّ الشيطان مع الفذ، فلا تستمعوا إلى قول هذا، وإنَّ هذا لا يدري مَن الله ولا أين الله فقلت له: أما قولك : (عليكم بالسمع والطاعة ) فإنّك تريد منَّا أن نقول غداً: رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا وَكُبَرَاءنَا فَأَضَلُّونَا السَّبِيلَا وأمَّا قولك: (أنا لا أدري من الله) فإنَّ الله ربُّنا وربُّ آبائنا الأولين وأمَّا قولك: (إني‏ لا أدري أين الله) فإنَّ الله تعالى بالمرصاد قال: فغضب وأمر بصرفنا، وغلق الأبواب دوننا Uthman said: O people, upon you is to hear and to obey, for the hand of Allah is over the group and the devil is with the solitary, do not listen to the words of this one, for he does not know who Allah is nor where Allah is! I said to him: as for your words ‘upon you is to hear and obey’ then do you want us to say tomorrow: “O our Lord we obeyed our leaders and elders so they misguided us from the path” (33:67)?! and as for your words that I ‘do not know who Allah is’ then Allah is is our Lord and the Lord of our forefathers, and as for your words that I ‘do not know where Allah is’, then Allah the Elevated is on a watch-tower [ever vigilant] [allusion to 89:14]. So he [Uthman] became angry and ordered us to be sent away and closed the doors on us.
  12. 3.63. Salih b. Muhammad b. Sahl https://sites.google.com/site/mujamalahadith/vol1/book-of-narrators/salih-b-muhammad-b-sahl [1/178] الكافي: محمد بن يعقوب، عن علي بن إبراهيم، عن أبيه قال: كنت عند أبي جعفر الثاني عليه السلام إذ دخل عليه صالح بن محمد بن سهل، وكان يتولى له الوقف بقم، فقال: يا سيدي اجعلني من عشرة آلاف في حل فإني أنفقتها، فقال له: أنت في حل، فلما خرج صالح، قال أبو جعفر عليه السلام: أحدهم يثب على أموال حق آل محمد وأيتامهم ومساكينهم وفقرائهم وأبناء سبيلهم فيأخذه ثم يجئ فيقول: اجعلني في حل، أتراه ظن أني أقول: لا أفعل؟ والله ليسألنهم الله يوم القيامة عن ذلك سؤالا حثيثا [1/178] al-Kafi: Muhammad b. Ya`qub from Ali b. Ibrahim from his father who said: I was with Abi Ja`far the Second [al-Jawad] عليه السلام when Salih b. Muhammad b. Sahl entered to see him - and he [Salih] used to oversee the Waqf [endowments] for him in Qum - he [Salih] said: O my master! relieve me and do not hold me to account over ten thousand [Dirhams] for I have spent it, he [the Imam] said to him: you are relieved [not liable to hand it over]. When Salih had left Abu Ja`far عليه السلام said: one of them receives the wealth which is the right of the family of Muhammad, their orphans, poor, needy, travelers who are stranded - takes it [for himself] then comes and says: ‘relieve me’. Look at him - he thought that I would say: ‘no I will not’, by Allah! Allah will ask them about that on the day of judgment with a swift reckoning. NOTES: Sahl, a Wakil of the Imam in Qum, comes to the Imam of his own volition asking ten thousand of the collected amount to be overlooked as it has been used - expecting the Imam to refuse and almost asking for the rift. But the Imam does the opposite which must have caught him by surprise. This is explained away as Maslaha [greater public good] since there was nothing preventing Salih - after being refused permission - to disappear away with the rest of the money and leave the Imam stranded. The Imam was forced to appease him and accept the minor loss so as to keep him on board i.e. allow him to get away with it while still being under the shadow of the Imam who can then recoup the greater amount at a later date. This is the Madhlumiyat of the latter `Aimma of the final period who were under constant surveillance and far away geographically from the regional centers which meant having to depend on agents. Some of these were unscrupulous [corrupted by power] and could behave in this way with them. There were some Wukala who cultivated prestige and power and the Imam had to be careful in response to them so as not to let them to use their clout to misguide followers. One also has to understand that the Imam has full sovereignty with that money and he can forgive such misuses. But he reminds us that Allah may not act so favourably.
  13. 3.62. Sahl b. Hunayf https://sites.google.com/site/mujamalahadith/vol1/book-of-narrators/sahl-b-hunayf [-/1] التهذيب: المفيد، عن أبي القاسم جعفر بن محمد، عن أبيه، عن سعد بن عبدالله، عن أحمد بن محمد بن عيسى، عن محمد بن اسماعيل بن بزيع، عن علي بن النعمان، عن أبي مريم الانصاري قال: سمعت أبا جعفر عليه السلام يقول: ... وان عليا عليه السلام كفن سهل بن حنيف في برد احمر حبرة [1/-] al-Tahdhib: al-Mufid from Abi al-Qasim Ja`far b. Muhammad from his father from Sa`d b. Abdallah from Ahmad b. Muhammad b. Isa from Muhammad b. Ismail b. Bazi` from Ali b. al-Nu`man from Abi Maryam al-Ansari who said: I heard Aba Ja`far عليه السلام saying: … Ali عليه السلام enshrouded Sahl b. Hunayf in a red Hibara cloak. NOTES: Hibara is a type of fine cloth made of cotton in the Yaman. Ali used it for the prophet and later al-Hasan b. Ali used it for Usama b. Zayd. Another special honour which Ali reserved for Sahl is making a multiple of five Takbirat over his body [in the Salat al-Mayyit]. This was only done for truly great individuals, for instance, the prophet did the same for his uncle Hamza. محمد بن مسعود، عن محمد بن نصير، عن محمد بن عيسى، عن ابن أبي عمير، عن حماد، عن الحلبي، عن أبي عبد الله عليه السلام قال: كبر علي عليه السلام على سهل بن حنيف و كان بدريا خمس تكبيرات، ثم مشى به ساعة ثم وضعه ثم كبر عليه خمس تكبيرات أخر، فصنع به ذلك حتى بلغ خمسا و عشرين تكبيرة Muhammad b. Masud - Muhammad b. Nusayr - Muhammad b. Isa - Ibn Abi Umayr - Hammad - al-Halabi - Abi Abdillah عليه السلام who said: Ali عليه السلام made over Sahl b. Hunayf - who was a Badri - five Takbirs [in the first Salat al-Mayyit]. Then he walked with him [in the procession of his body] for a while, before putting him down again and making five other Takbirs over him. He kept on doing that to him until it reached twenty five Takbirs [he prayed five different Salats for him - each with five Takbirs]. Sahl was an Ansari companion of the prophet who fought at Badr and was among the handful of companions who remained defending the prophet at Uhud. The prophet gave him and Abu Dujana the Fayy of Banu Nadhir, the only two Ansaris to be given it, because of their poverty. Sahl was loyal to Ali who made him his governor designate over Syria. This was when Ali reversed the Quraysh-first policy of his predecessors who had sidelined the Ansar despite there being among them men who had precedence in Islam and had given more sacrifice than the Tulaqa aristocracy. Sahl also fought by Ali's side at Jamal and Siffin.
  14. This is a reliable chain for it.
  15. [1/-] Ilal al-Sharai: Ahmad b. Ziyad b. Ja`far al-Hamdani from Ali b. Ibrahim b. Hashim from his father from Ahmad b. Muhammad b. Abi Nasr al-Bazanti and Muhammad b. Abi Umayr from Aban b. Uthman from Abi Abdillah عليه السلام who said: All the companions of the messenger of Allah ran away on the day of Uhud - no one was left among them except Ali b. Abi Talib عليه السلام and Abu Dujana Simak b. Kharasha. The prophet صلى الله عليه وآله said to him: O Aba Dujana - don’t you see your people? he said: I do, he said: join up with them, he said: this is not what I gave my pledge of allegiance to Allah and His messenger for! he said: you are released [from your pledge], he said: by Allah the Quraysh will never get the opportunity to say that I abandoned you and ran away until I taste what you taste! Then the prophet صلى الله عليه وآله prayed for a good recompense for him. Whenever a group used to attack the messenger of Allah - Ali عليه السلام would face them and repel them until he had killed a large number of them and injured others. He continued this way until his sword broke so he came to the prophet صلى الله عليه وآله and said: O messenger of Allah – a man can only fight with his weapon but my sword has broken! So he (the prophet) gave him his sword Dhu al-Fiqar and he (Ali) kept on defending the prophet using it until marks [wound traces] were inflicted on him and he became unrecognizable [because of a multitude of injuries]. Jibril descended and said: O Muhammad this is an incomparable support from Ali to you! so the prophet said: he is from me and I am from him, Jibril said: and I am from you both, and they heard a voice from heaven saying: there is no sword but Dhu al-Fiqar and the there is no young champion except Ali. https://sites.google.com/site/mujamalahadith/vol1/book-of-narrators/simak-b-kharasha