Chapter XIV

A Group of his Companions and of the Narrators of his Traditions

The school of Imam al-Sadiq, peace be on him, continuously worked and spared no effort to educate human reason, to develop mental renaissance, and to help the Muslims make progress in the fields of civilization and science. It brought up a righteous generation ready for doing good and great efforts. It conveyed its reformative message to the following generations. So thanks to Imam al-Sadiq’s school, the Islamic reason ripened, Islamic sciences, teachings, and rules came into the practical existence in the east and west of the world.

When the Islamic world suffered the loss of demise of Imam al-Sadiq, peace be on him, Imam Musa, peace be on him, managed the affairs of that great school, which exalted science and hoisted its flag. Since the first day after his father’s death, he became the den and leader of the science board and mental renaissance in his time. The religious scholars came to him, and the thinkers surrounded him. They did not leave him nor did they separate themselves from him, to the extent that they hurried to record all his words and his religious decisions on various events.[1] These scholars reported from him all kinds of science such as wisdom, exegesis of the Holy Qur’an, and all chapters of the science of Islamic jurisprudence; they also narrated from him social rules, excellent commandments, and his urging his followers to be versed in all kinds of science.

That group of religious scholars and of narrators, whose number was over four thousand people, was not on the same level of trust and justice; among it was a few number of the hypocrites and liars who did not refrain from telling lies and fabricating traditions; they fabricated traditions and ascribed them to the trusted Prophet, may Allah bless him and his family, and to his blessed family, that they might take some money from the ruling authorities, which launched war against Islam, spoiled the beliefs of the Muslims, divided them into groups and parties; Every sect rejoicing in what they had with them. Yet there was another group from among the unknown who were not authenticated; there was another group from among the weak; also there was among them a large number of trustworthy and just narrators who refrained from fabrication and were known for truthfulness and honesty. They did their best to precisely do the Islamic precepts and to spread the science of Islamic jurisprudence of Ahl al-Bayt, peace be on them. As such group was among the narrators of hadith, the hadith has been divided, according to their viewpoint, into: authentic hadith, good hadith, weak hadith, and trustworthy

hadith.

Any way, many companions of Imam Musa played an important role in writing books and publishing Islamic civilization, to the extent that they filled the Arab and Islamic Library in their time with their valuable writings. This shows that they spared no effort to hoist the flag of knowledge, to set right morals, and to correct the opinions.

Ahmed b. Khalid has mentioned that the number of the companions of Imam Musa was a hundred and sixty.[1] This is a manifest mistake if he wanted to limit them, for the result of the scrutiny is that most of those who attained the school of Imam al-Sadiq, peace be on him, continued after his death their studies under Imam Musa al-Kazim. Perhaps, by this number, al-Barqi meant those great figures from among them excluding that inferior to them in the ranks of the science of Islamic jurisprudence, hadith, and knowledge.

We will mention the biographies of some of Imam Musa’s companions and the narrators of his traditions. We have alphabetically ordered them; they are as follows:

1. Aban Bin ‘Uthman

Aban b. ‘Uthman al-Lu’lu’i, known as al-Ahmar al-Bajali, lived in Kufa and Basrah; he narrated (traditions) on the authority of Abu ‘Abd Allah al-Sadiq and his son al-Kazim. Abu Amru al-Kashi has mentioned that the Shi’a have unanimously agreed on the authenticity of the traditions correctly reported from him, and they have acknowledged his ability in the science of Islamic jurisprudence.[2] Among the Basris who studied under him are Abu ‘Ubayda b. Mu’ammar b. al-Muthanna, Abu ‘Abd Allah b. al-Muthanna, Abu ‘Abd Allah Muhammed b. Salam al-Jahmi. He wrote a book in which he has gathered: the beginning (al-mabda’), the return (al-ma‘ad), the resurrection, (al-mab‘ath), the campaigns (al-ma‘gazi), the shelter (al-saqifa), and apostasy (al-ridda).[3] Ibn Hayyan has mentioned in (his book) al-Thiqat and said: “He makes mistakes and errs (in narrating traditions). He was given the kunya of Abu ‘Abd Allah. He lived in Basrah and Kufa. He was an author and a genealogist. Abu ‘Ubayda and Muhammed b. Salam al-Jahmi studied under him.” Al-Tusi has mentioned him (in his book) Rijal al-Shi’a and said that he narrated (traditions) on the authority of Ja’far b. Muhammed and Musa b. Ja‘far. Muhammed b. Abi ‘Umar has said: “Aban was the greatest of the people in memorizing (the Qur’an by heart).”[4]

2. Ibrahim Bin Abi al-Bilad

The name of Abu al-Bilad is Yehya b. Saleem; Abu al-Bilad is his kunya. Ibrahim is trustworthy and great with a high position and of great importance. He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq), al-Kazim, and al-Rida. Imam al-Rida sent him a letter in which he praised and admired him.[1]

3. Ibrahim Bin Abi Bakr

It was said that he was (Ibrahim) b. Abi Sammal. A group of the great figures has certified him. He has been accused of his being a Waqifite. He is known for truthfulness and refraining from lying. He has a book entitled al-Newadir.[2]

4. Ibrahim Bin Shu‘ayb al-‘Aqarqufi[3]

He was a Waqifite. Ibn Wahab and al-Waqidi reported traditions on his authority. Ibn Hayyan has numbered him as among the trustworthy.[4]

5. Ibrahim Bin ‘Abd al-Hameed al-San‘ani[5]

He narrated traditions on the authority of Imam al-Sadiq, Abi al-Hasan (Musa), and his son al-Rida. He sat in the Mesjid of Kufa and narrated traditions to the people and said: “Abu Ishaq (i.e., Imam al-Sadiq) has told me....” He has been accused of his being a Waqifite. Ibn Shahrashub has certified him.[6] Al-Fedl b. Shadan has said: “He (Ibrahim b. ‘Abd al-Hameed) is good.”[7]

6. Ibrahim Bin Muhammed al-Ju’di[8]

Shaykh al-Tusi has numbered him as one of the companions of the Imam (Musa), peace be on him. Apparently, he is an unknown Imami (Shi’ite).[9]

7. Ibrahim Bin Muhammed al-Ash‘ary, al-Qummi

He narrated traditions on the authority of Imam Musa, Abi al-Hasan al-Rida. A group of the great figures has certified him.[10]

8. Ibrahim Bin Nasr Bin al-Qa‘qa‘ al-Ju‘fi

He narrated traditions on the authority of Imam Abi ‘Abd Allah (al-Sadiq), Abi al-Hasan (Musa). Al-Najashi has certified him and said: “He is trustworthy; his traditions are authentic.” Al-Tusi has mentioned that he has a book.[1]

9. Ibrahim Bin Naeem al-‘Abdi al-Kinani

He is reliable and great. He is among the notables of this sect (i.e., the Shi’a) and among the great figures from whom Islamic precepts and religious decisions were taken. He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq), and his son Musa. He died in the year 170 A. H. [2]

10. Ibrahim Bin Yousif al-Kindi, al-Tahhan

He is trustworthy; his traditions are authentic; his prestige is high; he is among the authors; and he has the book entitled al-Nawadir.[3]

11. Ahmed Bin Abi Bishr

He is known as al-Sarrajj. He is a trustworthy Kufan. His traditions are accepted. He has been accused of his being a Waqifite. He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq), Abi al-Hasan (Musa). He has a book entitled al-Nawadir.[4]

12. Ahmed Bin al-Harith

He is known as al-Anmati. He was a Waqifite. He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq). He is among the companions of Abu al-Hasan (Musa). He has a book.[5]

13. Ahmed Bin al-Hasan Bin Isma’il al-Tammar

He was the retainer of the Banu Asad. He has been accused of his being a Waqifite. He is among the companions of Imam al-Kazim.[6] He narrated traditions on the authority of Imam al-Rida, peace be on him. Al-Najashi has said: “Any way, he is trustworthy; his traditions are authentic; he is reliable; he has a book entitled al-Nawadir.”[7]

14. Ahmed Bin Ziyad

He is known as al-Khazzaz; he is among the companions of Imam Musa; he has been accused of his being a Waqifite.[1]

15. Ahmed Bin ‘Amru Bin Abi Shu‘ba al-Halabi

He narrated traditions on the authority of Imam al-Kazim and al-Rida; and his father reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq). He belonged to a house known for fear of Allah, truthfulness, and following Ahl al-Bayt.[2]

16. Ahmed Bin al-Fedl al-Khaza‘i

He is among the companions of Imam al-Kazim; he has been accused of his being a Waqifite;[3] he has a book. Al-Kashi has narrated that he is among the companions of Musa and of ‘Ali b. Musa.

17. Ahmed Bin Muhammed

He was from Kufa. He is the brother of Kamil b. Muhammed; he is among the companions of Imam Musa. He has a narration concerning the excellence of the visitation to al-Husayn; the narration has been mentioned in (the book) al-Tahdhib.[4]

18. Ahmed Bin Muhammed al-Najashi

He is among the companions of Imam Musa, peace be on him.[5]

19. Ahmed Bin Mukhalad al-Nakhkhas

He is an unknown Imami (Shi’ite). Shaykh al-Tusi has numbered him as among the companions of Imam Musa.[6]

20. Ahmed Bin Zayd

He narrated traditions on the authority of Abi al-Hasan (Musa), peace be on him. His narration has been mentioned by the author of (the book) al-Wafi.[7]

21. Usama Bin Hafs

He is trustworthy and just; and he was the representative of Imam Musa, peace be on him.[8]

22. Asbat Bin Salim

He was the retainer of the Banu ‘Adi. He belonged to Kinda. He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa), peace be on them. He has a book.[1]

23. Ishaq Bin Jareer

He is trustworthy. He is among the men of knowledge. He narrated traditions on the authority of Imam Abi ‘Abd Allah (al-Sadiq), peace be on him. Shaykh al-Tusi has numbered him as among the companions of Abi al-Hasan Musa and as a Waqifite.[2]

24. Ishaq Bin ‘Abd Allah Bin Malik al-Ash‘ary, al-Qummi

He is trustworthy and just. He narrated traditions on the authority of Imam Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa), peace be on them.[3]

25. Ishaq Bin ‘Ammar al-Kufi al-Sayrafi

He was the retainer of the Banu Taghlub. He is among the Shaykhs of the Shi‘a and their authorities. He narrated traditions on the authority of al-Sadiq and al-Kazim. He is other than Ishaq b. ‘Ammar al-Sabati, who was an Afatahi. Some people mixed and made mistake concerning their names. They imagined that they were one person, just as the researcher, our Shaykh al-Mamaqani has mentioned.[4] Some reports contradict his trustworthiness and justice.

It has been reported that Ishaq was sitting with the Imam when one of his followers (Shi’a) came in to him.

The Imam turned to his follower and said to him: “O So-and so, renew your repentance and your acts of worship, for nothing of your life span has remained except one month.”

Ishaq said: “I said to my self: ‘How wonderful! It was as if that he told his followers about their fixed terms.’”

The Imam angrily turned to Ishaq and asked him: “Which of that do you deny? Al-Hajri was unable (to undertake the office of the Imamate); nevertheless he had knowledge of death; and the Imam is more appropriate to that than Rashid al-Hajri. Ishaq, two years of your life span has remained. Your people will scatter, and your family will be very poor.”

Shortly after that, Ishaq died at the time the Imam appointed; his people and his

family became poor and miserable.[1]

26. Ishaq Bin ‘Ammar al-Sabati[2]

He lived in Baghdad. He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). He was an Afatahi.[3]

27. Ishaq Bin Muhammed

He is among the companions of Imam Musa. A group of the great figures has certified him.[4]

28. Isma‘il Bin Abi Sammal

It was said that his name was Isma’il b. Abi al-Sammak. Al-Najashi has said: “He is trustworthy. He is a Waqifite, so I do not rely on his narration.”[5]

29. Isma‘il Bin al-Hasan

Shaykh al-Tusi has numbered him, without a description, as among the companions of Imam Musa. Apparently, he is an unknown Imami (Shi’ite).[6]

30. Isma‘il Bin ‘Abd al-Khaliq

He was the retainer of the Banu Asad. He was one of the Shi’ite notables and jurists. His family were famous for justice and following Ahl al-Bayt, peace be on them. He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). He has a book.[7]

31. Isma‘il Bin Muhammed al-Manqari[8]

Shaykh al-Tusi has numbered him as among the companions of Imam Musa. Apparently, he is an unknown Imami (Shi’ite).[9]

32. Umayya Bin ‘Amru

Shaykh al-Tusi has numbered him as among the companions of Imam Musa and said that he is a Waqifite. [10] A group of traditionists has regarded him as weak.[11]

33. Aymen Bin Muhriz

Shaykh al-Tusi has numbered him as among the companions of Imam Musa. Apparently, he is an unknown Imami (Shi’ite). In (the book) Jami‘ al-Ruwat it has been mentioned that he narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq); Isma’il b. Mahran reported traditions on his authority.[1]

34. Ayyub Bin Ayun al-Kufi

He was the retainer of the Banu Tareef. Shaykh al-Tusi has numbered him as among the companions of Imam Musa, peace be on him. Apparently, he is an unknown Imami (Shi’ite).[2]

35. Ayyub Bin al-Hurr al-Ju‘fi

He is trustworthy and great. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan Musa.[3] Yehya b. ‘Umran al-Halabi and Abu ‘Abd Allah al-Barqi narrated traditions on his authority.[4] Shaykh al-Tusi has said: “He is trustworthy and has a book.”[5]

36. Besheer al-Dahhan

Shaykh al-Tusi has numbered him as among the companions of Imam Musa and added that he reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq).[6]

37. Bakr Bin al-Ash‘ath, Abu Isma’il al-Kufi

He narrated traditions on the authority of Imam Musa. A group of the great figures has certified him.[7]

38. Bakr Bin Salih al-Razi

He was the retainer of the Banu Daba. He narrated traditions on the authority of Imam Musa. Ibn al-Ghada’iri has said: “He is very weak (in traditions); only he has mentioned rare traditions. A group of (the religious) scholars has regarded him as weak.”[8]

39. Bakr Bin Muhammed Bin Jinah

He is one of the companions of Imam Musa; he has been accused of his being a Waqifite.[9]

40. Bakr Bin Muhammed Bin Na‘eem al-Azdi al-Ghamidi

He is trustworthy and great. He belonged to a noble house in Kufa. Shaykh al-Tusi has numbered him as among the companions of Imam (Musa) al-Kazim. He lived for a long time. He has a book. ‘Abd Allah b. Miskan and Ahmed narrated traditions on his authority.[1]

41. Tha‘laba Bin Maymun al-Asadi al-Kufi.

Al-Najashi has said: “He was one of our notable companions, a reader (of the Qur’an), jurist, linguist, and narrator. His deeds were good; his worship and asceticism were too much. He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). He has a book over which the narrators have differed. The book has been narrated by a group of people. It was narrated that when Harun (al-Rashid) performed the hajj, he passed by Kufa.[2] When he arrived at the place called the Mesjid of Sammak, Tha‘laba lived in a room on the road. Harun heard him supplicating with an eloquent tongue. He stopped to here his supplication. Then he turned to al-Fedl b. al-Rabi‘ and asked him: “Can you hear what I can hear?” “Yes,” was the answer. “Our good ones are in Kufa,”[3] retorted Harun. He was nicknamed Abu Ishaq al-Faqeeh. He is regarded as on top of the Shi’ite scholars. Besides he was pious and Allah-fearing.[4] Muhammed b. ‘Abd Allah al-Muzakhraf, ‘Ali b. Asbat, al-Hasan b. ‘Ali al-Khazzaz, and Tareef b. Nash reported traditions on his authority.[5]

42. Ja‘far Bin Khalaf al-Kufi

Shaykh al-Tusi has numbered him as one of the companions of Imam Abi al-Hasan (Musa). He said that he (Ja‘far b. Khalaf) heard the Imam say: “Blessed is the man who will not die until he sees a successor of his; and Allah has made me see this son of mine as a successor.” He indicated with his hand to his son al-Rida.[6]

43. Ja‘far Bin Sulayman

Shaykh al-Tusi has numbered him, without a description to a Kunya or a nickname, as among the companions of the Imam. Al-Ardabili has numbered him as among those who narrated traditions on the authority of Imam Musa.[7]

44. Ja‘far Bin Samma‘ah

Shaykh al-Tusi has one time numbered him as among the companions of al-Sadiq, second time numbered him as among the companions of al-Kazim, and added that he is a Waqifite. [1]

45. Ja‘far Bin Muhammed Bin Hakim al-Khath‘ami

Shaykh al-Tusi has numbered him as among the companions of Imam al-Kazim.[2]

46. Jameel Bin Darrajj Bin ‘Abd Allah al-Nakha‘i al-Kufi

He is among the companions of Imam al-Sadiq, peace be on him, and of his son Abi al-Hasan Musa. He is trustworthy and great. He is among the great religious scholars. He is one of the six (narrators); they (the Shi’a) have unanimously agreed on the authenticity of the traditions correctly reported from him. He reported many traditions. Many narrators reported traditions on his authority such as al-Hasan b. Mahbub, Salih b. ‘Aqaba, Abu Malik al-Hadrami, and the like. He wrote some books; he and Murazim b. Hakim wrote a book. He has a source he wrote by himself. He died during the days of al-Rida, peace be on him.[3]

47. Jameel Bin Salih al-Asadi al-Kufi

He is trustworthy and great. He is among the companions of Imam al-Sadiq and of his son Abi al-Hasan. He has a source. A group of narrators reported traditions from him; among them are: ‘Ammar b. Musa al-Sabati, and others.[4]

48. Jundub Bin Ayyub

In His Rijal, Shaykh Tusi has numbered him as among the companions of Imam (Musa) al-Kazim, peace be on him, and said that he is a Waqifite. And so al-‘Allama (al-Hilli) has said.[5]

49. Jahm Bin Abi Juhaym

He is trustworthy, of great importance, and with a high position. He narrated traditions on the authority of Imam Musa, peace be on him. He has a source.[6]

50. Juhaym Bin Ja‘far Bin Jayyan

In His Rijal, Shaykh Tusi has numbered him as among the companions of the Imam, and said that he is a Waqifite.[7]

51. Habeeb Bin al-Mu‘alil al-Khath’ami al-Medaini

He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). Al-Najashi has said: “He is trustworthy; his traditions are authentic.” So al-Kashi has said and added that he has a book.[1]

52. Hadeed Bin al-Hakeem, Abu ‘Ali al-Azdi al-Meda’ini

Al-Najashi has said: “He is reliable and notable; he is a theologian. He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). He has a book.”[2] A group of the eminent men has certified him.[3]

53. Hudhayfa Bin Mansur, Bayya‘ al-Sabiri

Al-Najashi has said: “He is reliable. He narrated traditions on the authority of Abi Ja‘far, Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). He has a book narrated by numerous of our friends.” Al-Shaykh al-Mufeed has regarded him as trustworthy, but Ibn al-Ghada’iri has criticized him and said that his traditions are not pure, that he has narrated correct and incorrect traditions, that his affair is confused, and that it has been reported from him that he was a governor with the Umayyads.[4]

54. Hassan Bin Mahran al-Jammal

He was the retainer of the Banu Kahil; he belonged to the Banu Asad. He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). He is trustworthy; his traditions are more authentic than those of Saffwan. He has a book.[5]

55. Al-Hasan Bin Abi al-‘Arandas al-Kufi

He was from Kinda. Shaykh al-Tusi has sometimes numbered him as one of the companions of Imam al-Sadiq, peace be on him, and sometimes numbered him as among the companions of al-Kazim. Apparently, he is an unknown Imami (Shi’ite).[6]

56. Al-Hasan Bin Basheer

Shaykh al-Tusi has numbered him as one of the companions of Imam Musa, peace be on him, and added that he is unknown.[7]

57. Al-Hasan Bin Ayyub

Shaykh al-Tusi has numbered him as one of the companions of Imam al-Kazim, peace be on him, and that he has a book.[1] Apparently, he is an Imami (Shi’ite). We have found none has praised him.[2]

58. Al-Hasan Bin al-Jahm Bin Bukayr, Abu Muhammed al-Shaybani

Shaykh al-Tusi has numbered him as one of the companions of Imam Musa (al-Kazim), peace be on him. He has regarded him as reliable. Al-Najashi has said: “He is trustworthy. He reported traditions on the authority of Abi al-Hasan Musa and his son al-Rida. He has a book.”[3]

59. Al-Hasan Bin Rashid

He was the retainer of the Banu al-‘Abbas. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). He is weak in his narration. Al-Barqi has mentioned that he was the minister of al-Mehdi, Musa al-Hadi, and Harun.[4]

60. Al-Hasan Bin Sadafa al-Meda’ini

Ibn ‘Uqda has said: “He (al-Hasan b. Sadafa) and his brother Musadaq reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa); they are trustworthy.”[5]

61. Al-Hasan Bin ‘Abd Allah

He was the most religious of the men of his time. The authorities feared him because he was brave and Allah-fearing. Imam Musa guided him (to the true Islam). We have mentioned that in the first part of the book.

62. Al-Hasan Bin ‘Ali Bin Yaqteen Bin Musa

He was the retainer of the Banu Hashim; and it was said that he was the retainer of the Banu Asad. He is reliable; he is a jurist and theologian. He reported traditions on the authority of Imam Musa, peace be on him, and his son al-Rida. He has a book; and he has called the book Masa’il Abi al-Hasan Musa (Questions were put forth before Abi al-Hasan).[6]

63. Al-Hasan Bin ‘Ali Bin Faddal Bin ‘Amru Bin Anees al-Temimi

He was their (the Imams’) retainer. He narrated traditions on the authority of Imam Musa, peace be on him, Imam ‘Ali b. Musa, peace be on him, Ibrahim b. Muhammed al-Ash‘ary, Muhammed b. ‘Abd Allah b. Zarara, ‘Ali b. Aqaba, and the like. Al-Fedl b. Shadan reported traditions on his authority and very much praised his asceticism and worship. He was an author. He wrote some books of which are: Kitab al-Ziyarat (a Book on Visitations), Kitab al-Bisharat (a Book on Good News), Kitab al-Nawadir (a Book on Miscellaneous Traditions), Kitab al-Radd ‘ala al-Ghalia (a Book of Answers to the Excessive), Kitab al-Nasikh wa al-Mansukh (a Book on the abrogating and the abrogated Verses in the Qur’an), Kitab al-Tafseer (A Book on the Exegesis of the Qur’an), and Kitab al-Ibtida’ wa al-Mubtada’ (a Book on the Beginning and Inchoative). He died in the year 224 A. H.[1]

64. Al-Hasan Bin Amir Bin Sulayman

Ibn Dawud has said that he is among the companions of al-Sadiq and al-Kazim, peace be on them.[2]

65. Al-Hasan Bin Mahbub al-Sarrad

He was the retainer of Bujayla; he was a reliable Kufan. Shaykh al-Tusi has numbered him as among the companions of Imam Musa. He reported traditions on the authority of Imam al-Rida, peace be on him. He narrated traditions on the authority of sixty men from among the companions of Abi ‘Abd Allah (al-Sadiq). He had a great position. He is regarded as among the great figures of his time. He wrote many books of which are the following: Kitab al-Hudud (a Book on the Prescribed Punishments), Kitab al-Diyat (a Book on Blood Money), Kitab al-Fara’id (a Book on the Religious Duties), Kitab al-Nawadir (a Book on Miscellaneous Traditions), which has a thousand pages, and Kitab al-Tafseer (A Book on the Exegesis of the Qur’an).[3]

66. Al-Hasan Bin Muhammed Bin Samma‘ah al-Kindi al-Sayrafi

Shaykh al-Tusi has numbered him as among the companions of Imam (Musa) al-Kazim. He has said: “He (al-Hasan b. Muhammed) is a Waqifite in creed but he is good in writing, pure in jurisprudence, good in criticism. He wrote thirty books of which are: Kitab al-Salah (a Book on the Ritual Prayers), Kitab al-Sawm (a Book on Fasting), Kitab Wafat Abi ‘Abd Allah al-Sadiq (a Book on the Death of Abi ‘Abd Allah al-Sadiq), Kitab al-Zuhd (a Book on Asceticism), Kitab al-Bisharat (a

Book on Good News), and the like. He died in Jamadi al-Ula, in the year 263 A. H. The prayer over him was performed by Ibrahim b. Muhammed al-‘Alawi.[1]

67. Al-Husayn Bin Ibrahim Bin Musa

Shaykh al-Tusi has numbered him as one of the companions of the Imam (Musa), peace be on him. Apparently, he is an unknown Imami (Shi’ite).[2]

68. Al-Husayn Bin Rashid

He was the retainer of the Banu al-‘Abbas. He was from Baghdad. Shaykh al-Tusi has numbered him as one of the companions of the Imam (Musa), peace be on him. Apparently, he is an Imami (Shi’ite).[3]

69. Al-Husayn Bin Bashshar al-Meda’ini

He was the retainer of Ziyad. He is reliable; his traditions are authentic. He narrated traditions on the authority of Imam al-Kazim, peace be on him. He has been accused of his being a Waqifite. Al-Kashi has said: “He withdrew from that (the creed of the Waqifites) and believed in the true (creed). I rely on what he has narrated due to the witness of the two Shaykhs for him.”[4] Shaykh al-Tusi and al-‘Allama (al-Hilli) have regarded him as trustworthy.[5]

70. Al-Husayn Bin al-Jahm Bin Bukayr Bin A‘yun

‘Allama (al-Hilli) has mentioned him in the first part of (his book) al-Khulasa and said that he is among the companions of Imam al-Kazim and that he is reliable.[6]

71. Al-Husayn Bin Khalid al-Sayrafi

He is among the companions of Imam al-Kazim and al-Rida; he reported traditions from them both.[7]

72. Al-Husayn Bin Zayd Bin ‘Ali Bin al-Husayn

He was given the nickname of Dhi al-Dam‘a (the possessor of the tear). Imam al-Sadiq adopted him, brought him up, and married him to the daughter of al-Arqat. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa).[8] The traditionists have said: “He (al-Husayn b. Zayd) grew up under the care of Imam al-Sadiq since his father was killed. He took abundant knowledge from him. He sat with no body, and no body came in to him except those whom he

trusted. He was given the nickname of Dhi al-Dam’a (the possessor of the tear) due to his too much crying. His wife asked him: ‘Why have you wept too much?’ ‘Have the two arrows and the fire left me delight to prevent me from crying?’ he asked in turn. By the two arrows, he meant the two arrows with which his father Zayd and his brother Yehya were killed; by the fire, he meant the fire in which his father Zayd was burnt. He died in the year 140 A. H.; it was said that he died in the year 135 A. H. at the age of 76 years.”[1]

73. Al-Husayn Bin Sadaqa

He is among the companions of the Imam (Musa); a group of the great figures has regarded him as trustworthy.[2]

74. Al-Husayn Bin ‘Uthman Bin Shurayk Bin Adi al-Amiri al-Wahidi al-Kufi.

Al-Najashi has said: “He is reliable. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). He has a book.”[3]

75. Al-Husayn Bin al-Qasim al-‘Abbasi

Shaykh al-Tusi has numbered him as one of the companions of the Imam (Musa), peace be on him. Apparently, he is an unknown Imami (Shi’ite).[4]

76. Al-Husayn Bin Qiyama

Shaykh al-Tusi has numbered him as one of the companions of the Imam (Musa), peace be on him, and said that he is a Waqifite. And so have al-‘Allama (al-Hilli) and Bin Dawud said. Al-Kulayni has mentioned his talk with Imam al-Rida, peace be on him. The talk indicates that he is dispraised and has ill intention.[5]

77. Al-Husayn Bin Kaysan

Shaykh al-Tusi has numbered him as one of the companions of the Imam (Musa), peace be on him, and said that he is a Waqifite. And so have al-‘Allama (al-Hilli) and Bin Dawud said.[6]

78. Al-Husayn Bin Muhammed Bin al-Fedl al-Hashimi

He is reliable and great. He was among the Hashimite Shaykhs. He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). He wrote a book and called it Majalis al-Rida ma’a Ahl al-Adyan (The Debates of

al-Rida with the People of the Religions). [1] Al-Shaykh al-Mufeed has said: “Al-Husayn b. Muhammed was among the special group of al-Kazim, among those who he trusted, among the men of piety, knowledge, virtue from among his followers.”[2]

79. Al-Husayn Bin al-Mukhtar al-Qalanisi, al-Kufi

He is a Waqifite. Shaykh al-Tusi has numbered him as one of the companions of Imam (Musa) al-Kazim, peace be on him, and said that he has a book. Ibn ‘Uqda has said: “He is trustworthy.” Al-Shaykh al-Mufeed has praised him and placed him among the vanguard of the companions of Imam al-Rida, peace be on him.[3]

80. Al-Husayn Bin Musa

He is among the companions of the Imam (Musa); and he was a Waqifite.[4]

81. Al-Husayn Bin Mahran al-Sukuni

He narrated traditions on the authority of Imam Musa and Imam al-Rida. He was a Waqifite. He has (a book of) questions.[5] Al-‘Allama (al-Hilli) has said: “He is weak in certitude. He has a book on Abi al-Hasan Musa, peace be on him. I do not depend on his narration.”[6]

82. Al-Husayn Bin Makhariq

Shaykh al-Tusi has numbered him as one of the companions of Imam (Musa) al-Kazim, peace be on him, and accused him of his being a Waqifite. Ibn al-Ghada’iri has said: “He is weak.” It was reported from b. ‘Uqda that al-Husayn b. Makhariq fabricated traditions and that he was a Zaydi.[7]

83. Hafs Bin al-Bakhtary al-Baghdadi

He is reliable. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa), peace be on them.[8]

84. Hafs Bin Sulayman

Shaykh al-Tusi has, without nickname nor kunya, numbered him as one of the companions of the Imam (Musa). Apparently, he is an unknown Imami (Shi’ite).[9]

85. Hafs Bin Sawaqa al-‘Umari

He was the retainer of ‘Amru b. Hurayth al-Makhzumi. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa), peace be on them. He is trustworthy; and he has a source.[1]

86. Hafs Bin Gayyath al-Nakha’i al-Kufi

Harun (al-Rashid) appointed him as a judge in the Eastern Baghdad, and then he assumed the judgeship in Kufa. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). He has a book. He died in Kufa in the year 194 A. H.[21] The traditionists have differed over certifying and criticizing him.[3]

87. Al-Hakam Bin Ayun al-Hannat

He was the retainer of Quraysh. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). He has a book.[4]

88. Hammad Bin ‘Uthman Bin ‘Amru Bin Khalid al-Fazari, al-Kufi

He lived in ‘Arzam and he has been attributed to it. He is trustworthy. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq), (Musa) al-Kazim, and al-Rida. He died in Kufa in the year 190 A. H.[5]

89. Hammad Bin ‘Uthman Bin Ziyad al-Rawasi

He was given the nickname of al-Nab. He is trustworthy and has a great position. The Shi‘a have unanimously agreed on the authenticity of the traditions correctly reported from him, and they have acknowledged his ability in the science of Islamic jurisprudence. He has a book. He reported traditions on the authority of Imam Musa and his son al-Rida. He died in the year 190 A. H.[6]

90. Hammad Bin ‘Isa al-Juhni al-Basri

Al-Kashi has said: “The Shi‘a have unanimously agreed on the authenticity of the traditions correctly reported from him, and they have acknowledged his ability in the science of Islamic jurisprudence. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq), Abi al-Hasan (Musa al-Kazim), and al-Rida. He took care of reporting traditions. He was an author. He had some books of which are: Kitab al-Nawadr (a Book on Miscellaneous Traditions), Kitab al-salah (a Book on the Ritual prayers), Kitab al-Zekat (a Book on Alms). He visited Imam al-Kazim,

peace be on him, and said to him: “May I be your ransom, invoke Allah for me to provide me with a house, a wife, a servant, and performing the hajj.” The Imam invoked Allah for him to provide him with that and with letting him perform the hajj fifty times. So Allah provided him with that all. He performed the hajj fifty times. When he concluded the fiftieth time, he came to a valley to wash (his body), and suddenly a violent flood came and he drowned in it; that was in the year 209 A. H.[1]

91. Hammad Bin al-Mu‘afa al-Subayhi

He reported traditions on the authority of Imam Musa, and His son al-Rida. Mas‘ada b. Sadaqa narrated traditions from him. He has the book Sharai‘ al-Iman (a Book on the Laws of Faith), and the book al-Ihliljah (a Book on Myrobalans). He died in the year 255 A. H. That was when the followers of al-‘Alawi conquered Qaseen.[2]

92. Hamza Bin al-Yasa‘ al-As‘ari al-Qumi

Shaykh al-Tusi has numbered him as one of the companions of Imam Abi al-Hasan Musa.[3]

93. Hameed Bin al-Muthana al-‘Ijli, Abu al-Mu‘iz al-Kufi

He is trustworthy. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq), and Abi al-Hasan (Musa). He has a book.[4]

94. Hanan Bin Sudayr al-Sayrafi, al-Kufi

He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq), and Abi al-Hasan (Musa). He has a book on the attributes of the Garden and the Fire.[5]

95. Khalid Bin Bukhayh al-Jawan

He was a Kufan retainer; he was given the kunya of Abu ‘Abd Allah. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq), and Abi al-Hasan (Musa).[6] Al-Kashi has said: “Khalid was the servant of Abi al-Hasan Musa. It was he who narrated from him what was about the affair of his son al-Rida, peace be on him. He said concerning him: ‘My covenant is to my son Ali, the eldest of my sons, the best of them, and the most meritorious of them.’”[7]

96. Khalid Bin Ziyad al-Qalanisi

He is trustworthy. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq), and Abi al-Hasan (Musa). [1]

97. Khalid Bin Sa‘eed al-Qammat

In his (book) al-Rijal, Chapter on Kunyas, Shaykh al-Tusi has numbered him as one of the companions of Imam (Musa) al-Kazim. Al-Najashi has regarded him as reliable and said: “He reported traditions on the authority of Abi ‘Abd Allah al-Sadiq, peace be on him. He has a book.”[2]

98. Khalid Bin Ramad al-Qalanisi al-Kufi

He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq), and Abi al-Hasan (Musa), peace be on them. He was a retainer. He is a reliable. He has a book.[3]

99. Khalid Bin Yazid Bin Jabal

He is a reliable Kufan. He reported traditions on the authority of Abi al-Hasan (Musa). He has a book narrated by Yehya b. Zakariya al-Lu’lu’i.[4]

100. Khuzayma Bin Yaqteen

He is the brother of Ali b. Yaqteen. In his (book) al-Rijal, Shaykh al-Tusi has numbered him as one of the companions of the Imam (Musa), peace be on him. Apparently, he is an Imami (Shi’ite).[5]

101. Khalaf Bin Hammad Bin Yasir Bin al-Musayyab

He is a trustworthy Kufan. He heard from Imam Musa, peace be on him. He has a book narrated by a group of whom is al-Husayn b. Abi al-Khattab.[6] Ibn al-Ghada’iri has said: “His affair is confused; his tradition is sometimes known and sometimes denied; it is permissible to use it as a witness.”[7]

102. Khalaf Bin Hammad al-Kufi

He was an Imami (Shi’ite); his condition is good. He is one of the companions of Imam al-Kazim and reported traditions from him.[8]

103. Khalaf Bin Khalaf

In his (book) al-Rijal, Shaykh al-Tusi has numbered him as one of the companions of the Imam (Musa), peace be on him, and said that he is unknown. And so has said al-‘Allama (al-Hilli) in (his book) al-Khulasa.[1]

104. Khalaf Bin Salama al-Basri

Shaykh al-Tusi has numbered him as one of the companions of the Imam (Musa) al-Kazim and al-Rida, peace be on them. Apparently, he is an Imami (Shi‘ite). We have found none who has praised him.[2]

105. Dawud Bin Abi Yazid al-Kufi al-‘Attar

He was a trustworthy retainer. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). He has a book.[3]

106. Dawud Bin Abi al-Husayn al-Asadi, al-Kufi

He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). Shaykh al-Tusi has said: “He is a Waqifite.” And so has said Ibn ‘Uqda. Al-Najashi has regarded him as reliable. He has a book.[4]

107. Dawud Bin Zurbi al-Khandafi, al-Bandar

Al-Najashi has regarded him as reliable. Al-Shaykh al-Mufeed has said in his book al-Irshad: “He was among the special group of Abu al-Hasan and those whom he trusted, among the men of piety, knowledge, and jurisprudence, and among those who narrated the textual nomination for the Imamate of Abi al-Hasan al-Rida, peace be on him. He brought some money to Imam Musa, peace be on him. He took some of it and left some of it. So Dawud asked him: ‘Why do you not take the rest?’ He, peace be on him, answered him: ‘The one who will be in charge of this authority will ask you for it.’ When Imam Musa, peace be on him, died, Imam al-Rida asked Dawud for the rest of the money. Dawud b. Zurbi was a close associate of Harun (al-Rashid). He has a book.[5]

108. Dawud Bin Sarhan al-‘Attar, al-Kufi

He is trustworthy. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). He has a book.[6]

109. Dawud Bin Sulayman

Al-Shaykh al-Mufeed has numbered him among the special group of Abu al-Hasan Musa, peace be on him, and those whom he trusted, among the men of piety, knowledge, and jurisprudence, and among those who narrated the textual nomination from Imam Musa for the Imamate of his son al-Rida. He said to him: “I asked your father-i.e., Imam al-Sadiq, peace be on him-about who would be after him? He told me that you would be after him. When Abu ‘Abd Allah (al-Sadiq) died, the people went to the right and to the left, while I and my companions followed you; therefore, tell me: who will be after you?” He, peace be on him, said to him: “My son so-and-so (i.e., al-Rida).” Al-Shaykh al-Tusi has mentioned his biography in (his book) al-Fihrast and said that he has a source.[1]

110. Dawud Bin ‘Ali al-Ya‘qubi al-Hashimi

He reported traditions on the authority of Abi al-Hasan (Musa); and it was said that he narrated traditions on the authority of al-Rida, peace be on him. He has a book.[2]

111. Dawud Bin Farqad

He was the retainer of the Banu al-Sammak al-Asadi. He was a reliable Kufan. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). He has a book.[3]

112. Dawud Bin Kuthayr

He was the retainer of the Banu Asad. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq), Abi al-Hasan (Musa), and al-Rida. He has a book on al-Ihliljah (Myrobalans). The traditionists have differed over certifying him. Ibn al-Ghada’iri has decided his weakness. He has said:” He is corrupt in creed and weak in narration. None pays attention to him.” Al-Najashi has agreed with him on that and added that the excessive narrate traditions on his authority. Dawud b. Kuthayr has been regarded as reliable by the two Shaykhs, Ibn Faddal, al-Saduq, Ibn Tawus, and the like. He died shortly after the death of Imam al-Rida, peace be on him.[4]

113. Dawud Bin al-Nu‘man

He was the retainer of the Banu Hashim. He is the brother of ‘Ali b. al-Nu‘man. He reported traditions on the authority of Imam Abi al-Hasan Musa, peace be on him. He has a book.[5]

114. Durust Bin Abi Mansur al-Wasiti

He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa), peace be on him. He has a book narrated by a group of which is Sa‘ad b. Muhammed al-Tatiri.[1] He was a Waqifite.[2]

115. Dhurayh Bin Muhammed Bin Yazid, Abu al-Waleed al-Maharibi

He was an Arab from the Banu Muharib from the Banu Khusfa. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan. Ibn ‘Uqda and Ibn Nuh have mentioned him. He has a book.[3] Al-Shaykh al-Tusi,[4] al-‘Allama (al-Hilli),[5] and the like have regarded him as reliable.

116. Rib‘i Bin ‘Abd Allah Bin al-Jarud Bin Abi Sibra al-Hadhali

His kunya was Abu Na‘eem. He was from Basrah. He is trustworthy. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa), peace be on him. He made friends with al-Fudayl b. Yasar and took too much knowledge from him. He was a close associate of him.[6] Shaykh al-Tusi has said: “He has a source.”[7]

117. Rifa‘a Bin Musa al-Asadi al-Nahhas

He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa), peace be on him. He is reliable in his traditions; his narration is trustworthy; none has criticized him; his way is good. He has a classified book on the religious duties (al-fara’id).[8] Al-‘Allama (al-Hilli) has mentioned him in the first part of (his book) al-Khulasa. He has been regarded as reliable in (the books) al-Wajiza, Mushtarakat al-Kazimi, al-Hawi, and the like.[9]

118. Rumi Bin Zarara Bin A‘yun al-Shaybani

He was their (the Imams’) retainer. He was a Kufan. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). He is trustworthy and narrated few traditions.[10] He has a book narrated by b. ‘Ayyash. He has been

regarded as reliable in (the books) al-Wajiza, al-Bulgha, and al-Hawi.[1]

119. Rehem al-Ansari

He is among the companions of Imam Musa, peace be on him, just as Shaykh ‘Inayat Allah has mentioned him,[2] and numbered him in (his book) al-Hawi of the section of the weak.

120. Zar‘a Bin Muhammed al-Hadrami

He is reliable. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). He accompanied Samma‘ah and (reported) many (traditions) from him. He has a book narrated by a group (of narrators).[3] Shaykh al-Tusi has said: “He is a Waqifite in faith.”[4]

121. Zakariya Bin Idris al-Qummi

He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa) and al-Rida, peace be on him. He was a notable in Imam al-Rida’s sight. He has a book.[5]

122. Zakariya Bin ‘Abd al-Samad al-Qummi

His kunya was Abu Jareer. He is reliable and among the companions of Imam al-Kazim and al-Rida.[6]

123. Zakariya Bin ‘Abd Allah al-Fayyad

His kunya was Abu Yehya. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). Ibn Nuh has said: “He reported traditions on the authority of Abi Ja‘far. He has a book reported from him by a group (of narrators).”[7]

124. Zakariya Bin ‘Umran

He reported traditions on the authority of Abi al-Hasan (Musa), peace be on him, in the Chapter on Time (Waqt). His narration has been mentioned in (the book) al-Istibsar.[8]

125. Zakariya Bin Muhammed, Abu ‘Abd Allah al-Mu’min

He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa), peace be on them. He met al-Rida in al-Mesjid al-Haram (the Holy Mosque in Mecca). (The traditionists) have reported from him something indicating that he is a Waqifite. He is confused in his traditions. He has a book (entitled) Muntahal al-Hadith (Plagiarized Traditions).[1] His weakness has been mentioned in (the books) al-Wajiza and al-Hawi. Ibn al-Nadeem has mentioned him in (his book) al-Fihrast as among the Shi‘ite jurists.

126. Ziyad Bin Abi Salam

He was an ‘Abasid governor. He visited Imam Musa, peace be on him. The Imam turned to him and asked him:

-Do you work for the Sultan?

-Yes, I am a generous man; I have a family and there is nothing behind my back (i.e., none helps me).

-Ziyad, if I fell off a high mountain and was cut into pieces is more lovable to me than assuming a work for one of them or walking on the carpet of one of them, except for relieving the worry of a believer or setting him free or repaying his debt. Ziyad, the easiest thing with which Allah punishes them is that He encompasses them with curtains of fire until He has finished reckoning creatures. Ziyad, if you assume any of their work, then be kind to your brothers; therefore, a work for a work; and Allah is behind that. Ziyad, if one assumes a work for them and makes you and them equal, then say to him: You are a personator and liar! Ziyad, if you remember your power over the people, then remember the power of Allah, the Great and almighty, over you tomorrow; what you have brought to them from them runs out; and what you have brought to them against you remains.[2]

127. Ziyad Bin al-Hasan

In his (book) al-Rijal, Shaykh al-Tusi has numbered him as one of the companions of the Imam (Musa). Apparently, he is an unknown Imami (Shi’ite).[3]

128. Ziyad Bin Sulayman al-Balakhi

In his (book) al-Rijal, Shaykh al-Tusi has numbered him as one of the companions of the Imam (Musa). Apparently, he is an unknown Imami (Shi‘ite).[4]

129. Ziyad Bin Merwan al-Qandi al-Anbari

His Kunya was Abu al-Fedl. He was the retainer of the Banu Hashim. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa), peace be on them. He became a Waqifite to al-Rida. He has a book. In his book al-Irshad, Shaykh al-Mufeed has numbered him as among the men of piety, knowledge, and the science of Islamic jurisprudence, and among those who narrated the textual designation for the Imamate of Ali b. Musa al-Rida, peace be on him. It was said that the reason for accusing him of following the creed of the Waqifites was that Imam Musa, peace be on him, entrusted seventy thousand dinars to him. When the Imam died, he denied them and adopted the faith of the Waqifites.[1]

130. Ziyad Bin al-Haythem al-Washsha’

Shaykh al-Tusi has numbered him as one of the companions of the Imam (Musa) al-Kazim. Apparently, he is an unknown Imami (Shi‘ite).[2]

131. Zayd Bin Musa al-Ju‘fi al-Kufi

He is one of the companions of the Imam (Musa) al-Kazim, peace be on him. He is a Waqifite.[3]

132. Zayd al-Narsi

He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa), peace be on them. He has a book narrated by a group of narrators.[4]

133. Zayd Bin Yunus

It was said that his name was Zayd b. Musa, Abu Usama al-Shahham. He was the retainer of Shaddeed b. ‘Abd al-Rahman b. Na‘eem al-Azdi al-Ghamidi. He was from Kufa. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa), peace be on them. He has a book narrated by a group of narrators.[5]

134. Salim Bin Mukarram Bin ‘Abd Allah

His kunya was Abu Khadija and it is said that his kunya is Abu Salama al-Kanasi. He was the retainer of the Banu Asad. It was said that Imam al-Sadiq, peace be on him, gave him the kunya of Abu Salama. He is reliable. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa), peace be on them. He has a book narrated by a group of narrators. Al-Shaykh al-Tusi has said: “He is very weak. It was said that he was among the companions of Abi al-Khattab

and repented after that.”[1]

135. Sa‘d Bin Abi Khalaf

He is known as al-Zam. He was the retainer of the Banu Zahra b. Kilab. He was a Kufan. He is reliable. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa), peace be on them. He has a book narrated by a group of narrators of whom is Ibn Abi ‘Umayr.[2] Ibn Dawud has numbered him in the first part of his narrators. He has been regarded as reliable in (the books): al-Wajiza, al-Bulgha, and al-Hawi.

136. Sa‘d Bin Abi ‘Umran al-Ansari

He was a Waqifite. He is among the companions of Imam Musa, peace be on him.[3] He is weak.[4]

137. Sa‘d Bin Khalaf

In his Rijal, Shaykh al-Tusi has numbered him as among the companions of Imam Musa, peace be on him, and said that he is a Waqifite. Al-‘Allama (al-Hilli) has mentioned him in the second part of (his book) al-Khulasa.[5]

138. Sa‘d Bin Sa‘eed al-Balakhi

In his Rijal, Shaykh al-Tusi has numbered him as one of the companions of Imam (Musa) al-Kazim. Apparently, he is an Imami (Shi‘ite).[6]

139. Sa‘d Bin ‘Umran al-Qummi

In his Rijal, Shaykh al-Tusi has numbered him as one of the companions of Imam (Musa) al-Kazim. Apparently, he is an Imami (Shi‘ite).[7]

140. Sa‘dan Bin Muslim

It was said that his name was ‘Abd al-Rahman b. Muslim, Abu al-Hasan al-Amiri. He was the retainer of Abi al-Ala‘. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan. He lived for a long time. He has a book.[8]

141. Sa‘eed Bin Abi al-Jahm al-Qabusi al-Lakhmi, al-Kufi

He is trustworthy in his traditions. He was a notable in Kufa. Abi Jahm had a big family in Kufa. He reported many traditions of the authority of Aban b. Taghlub.

He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan. He has a book on different kinds of jurisprudence, matters, and laws.[1]

142. Sa‘eed Bin Jinah

He was originally from Kufa but he grew up and died in Baghdad. He was the retainer of al-Azd; and it was said that he was the retainer of Juhayna and of his brother Abu Amir. He reported traditions on the authority of Abi al-Hasan and al-Rida.[2] He has a book on the attributes of the Garden and the Fire (Fi Sifat al-Janna wa al-Naar), yet he has another book titled Qabd Ruh al-Mu’min wa al-Kafir, Death of the Believer and the Unbeliever. Ibn Dawud has numbered him in the first part. He has been regarded as trustworthy in (the books) al-Wajiza and al-Bulgha.[3]

143. Sa‘eed Bin Yasar al-Dab‘i

He was the retainer of the Banu of Dab‘a b. ‘Ijil. He was a Kufan. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan. He is reliable. He has a book narrated by many of our companions of whom is Muhammed b. Abi Hamza.[4]

144. Salama Bin Hanan

It was said that his name was Salama b. Hayyan, just as it has been mentioned by al-Shaheed al-Thany. He was a Waqifite. Al-‘Allama (al-Hilli) has mentioned him in the second part of (his book) al-Khulasa and said that his narration is untrustworthy and unreliable.[5]

145. Salama Bin Muhammed al-Kufi

He reported traditions on the authority of Abi al-Hasan. He has a book.[6] Al-Fadil al-Majlisi has mentioned him in (his book) al-Wajiza, al-Bahrani has mentioned him in (his book) al-Bulgha.

146. Saleem al-Farra’ al-Kufi

He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan, peace be on them. He is reliable. He has a book narrated by a group of narrators of whom is Muhammed b. Abi Umayr.[7]

147. Saleem Mawla ‘Ali Bin Yaqteen

He reported traditions on the authority of Imam Musa, and Ibn ‘Umayr narrated traditions on his authority.[1]

148. Sulayman Bin Abi Zayd

In his Rijal, Shaykh al-Tusi has numbered him as one of the companions of Imam al-Kazim, peace be on him. Apparently, he is an unknown Imami (Shi‘ite).[2]

149. Sulayman Bin Abi Zina

He reported traditions on the authority of Abi al-Hasan Musa, peace be on him, and Saffwan Ibn Yehya narrated traditions on his authority.[3]

150. Sulayman Bin Khalid al-Khattab

In his Rijal, Shaykh al-Tusi has numbered him as one of the companions of the Imam, peace be on him. Apparently, he is an unknown Imami (Shi‘ite).[4]

151. Sulayman Bin Rib‘i Bin ‘Abd Allah al-Hamadani

Shaykh al-Tusi has numbered him as one of the companions of the Imam, peace be on him.[5]

152. Sulayman al-Mu’min

In his Rijal, Shaykh al-Tusi has numbered him as one of the companions of the Imam, peace be on him. He has neither praised him nor has he dispraised him.[6]

153. Samma‘ah Bin Mahran Bin ‘Abd al-Rahman al-Hadrami

He was the retainer of ‘Abd b. Waiyil b. Hajar al-Hadrami. His kunya was Abu Nashira; and it was said that it was Abu Muhammed. He sold silk and sent it to Harran. He lived at Kinda, a district of Kufa. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa), peace be on them. He has a Mesjid in Kufa. He has a book narrated from him by a group of narrators. He died in Medina.[7]

154. Sanan Bin Turayf al-Thawri

Shaykh al-Tusi has numbered him as one of the companions of the Imam, peace be on him. Abu Hanifa, the driver of the hajjis, reported traditions on his authority.[8]

155. Sindi Bin al-Rabi‘ al-Baghdadi

He reported traditions on the authority of Abi al-Hasan Musa, peace be on him. He has a book narrated by Saffwan b. Yehya and other than him.[1]

156. Sehl Bin al-Yasa‘ Bin ‘Abd Allah Bin Sa‘d al-Ash‘ari

He was from Qum. He is reliable. He reported traditions on the authority of Imam Musa and al-Rida, peace be on them. He has a book.[2]

157. Sayyaba Bin Najiya al-Medani

In his Rijal, Shaykh al-Tusi has numbered him as one of the companions of the Imam, peace be on him, and said that he has a book. Apparently, he is an unknown Imami (Shi‘ite).[3]

158. Sayf Bin ‘Umayra al-Nakha‘i

He is a reliable Arab Kufan. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan, peace be on them. He has a book narrated by groups of our companions.[4] Al-Shaheed has said: “Perhaps, Sayf is weak, but the right is that he is trustworthy.”[5] Ibn al-Nadeem has numbered him as among the Shi‘ite jurists.[6]

159. Shu‘ayb Bin Ya‘qub al-‘Aqarqufi

He was the nephew of Abi Basir Yehya b. al-Qasim. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). He is reliable. He has a book narrated by Hammad b. ‘Isa and other than him.[7] Ya‘qub visited Imam Musa, peace be on him. When he had the honor of standing before him, he said to him: “Ya‘qub, you came yesterday, and evil took place between you and your brother in the place so-and-so, to the extent that you cursed each other; this is not my religion, nor is the religion of my forefathers; we do not order any of the people to do this; therefore, fear Allah, the One, without a partner with Him as if that you would separate through death. As for your brother, he will die during his journey before he reaches his homeland; and you will repent of that which had issued from you; that is because you have turned away from each other, so Allah has decreased your life spans.”[8] He has been regarded as reliable in (the books) al-Wajiza, al-Bulgha, and al-Hawi.

160. Salih Bin Khalid al-Muhamili, Abu Shayb al-Kanasi

He was the retainer of Ali b. al-Hakam b. al-Zubayr. He reported traditions on the authority of Imam al-Kazim, peace be on him. He has a book narrated by a group of which is ‘Abbas b. Ma‘ruf. Al-Shaykh al-Tusi has numbered him as reliable in his Rijal, Chapter on Kunyas.[1] He has been regarded trustworthy in (the books) al-Wajiza and al-Bulgha.

161. Salih Bin Sa‘eed al-Ahwal

Shaykh al-Tusi has numbered him as one of the companions of Imam Musa, and added that he is an unknown.[2]

162. Sabah Bin Musa al-Sabati

He is trustworthy. He reported (traditions) on the authority of Abi ‘Abd Allah and Abi al-Hasan, peace be on them.[3]

163. Saffwan Bin Mahran Bin al-Mughira al-Asadi al-Kufi

He is reliable. He reported (traditions) on the authority of Abi ‘Abd Allah, peace be on him.[4] He came in to Imam Musa, peace be on him, and he said to him:

-Saffwan, everything (issues) from you is good and beautiful except one thing.

-May I be your ransom, what is it?

-Your hiring out your camels to the man-i.e., Harun al-Rashid.

-By Allah I have not hired them out to him out of joy nor out of ingratitude nor for hunting nor for amusement, but I have hired them out to him (for building) this road-the road to Mecca. I do not undertake them by myself; rather I send my servants with them.

-Do you receive your wages from them?

-Yes, may I be your ransom.

-Would you like them to remain till you receive your wages?

-Yes.

-Therefore, whoever loves their remaining, he is of them; whoever is of them, he enters the fire.

Immediately, Saffwan arose and went to sell his camels. He sold them and turned away from his job. Harun al-Rashid heard of that and sent for him. When he was in his presence, he angrily said to him:

-Saffwan, I have heard that you have sold your camels!

-Yes!

-Why?

-I am an old man; and the servants are not loyal to work.

-How far! How far! I know him who advised you to do that; Musa b. Ja‘far advised you!

-I have no relationship with Musa b. Ja‘far!

-Leave this! By Allah, were it not for your good friendship, I would kill you![1]

This conversation indicates that Saffwan had good faith and beliefs. He has been regarded as trustworthy in (the books) al-Wajiza and al-Bulgha.

164. Saffwan Bin Yehya Abu Muhammed, Bayya‘ al-Sabiry

He was a reliable Kufan. Al-Shaykh al-Tusi has said: “He is the most reliable of the people of his time in the sight of the traditionists and other than them. He prayed a hundred and fifty ruk’as every day, fasted for three months every year, and took out the zekat due on his money three times a year. The reason for that is that he, ‘Abd Allah b. Jundub, and Ali b. al-Nu‘man made a covenant in the Sacred House of Allah (the Kaaba); the covenant stipulated that if one of them died, the rest should pay zekat, perform prayers and the hajj on his behalf. His two friends died, and Saffwan remained alone, so he fulfilled his covenant with them. He divided all the good deeds he performed into three parts: One part was for him; and two parts were for his two friends. He was among the careful, worshipful ascetics. While he was traveling to Kufa, a person asked him to take some dinars to his family there, and he said to him: “My camels have been hired out; therefore, I must take a permission from the hirers.”

A sufficient proof of his reliability is that he had a position with Imam al-Rida, peace be on him, and was his representative.

He wrote thirty books of which are: Kitab al-Salah (a Book on the Ritual Prayers), Kitab al-Sawm (a Book on Fasting), Kitab al-Hajj (a Book on the Hajj), Kitab al-Zekat (a Book on Zekat), Kitab al-Talaq (a Book on Divorce), Kitab al-Fara’id (a Book on the Religious Duties), Kitab al-Shara’ wa al-Bay’ (a Book on Buying and Selling), Kitab al-‘Itq wa al-Tadbeer (a Book on Release of Slaves and Management), Kitab al-Bisharat (a Book on Good News), Masa’il ‘An Abi al-Hasan Musa (Questions put forth before Abi al-Hasan Musa), and the like. He died in Medina, in the year 210 A. H. Abu Ja‘far sent him scent for embalming (hanut)

and a shroud and ordered Isma‘il b. Musa to pray over him.[1]

165. Sandal Bin Muhammed Bin al-Hasan al-Anbari al-Khayyat

In his (book) al-Rijal, Shaykh al-Tusi has numbered him as one of the companions of Imam Musa, peace be on him.[2]

166. Al-Dahhak al-Hadrami

His kunya was Abu Malik; he was an Arab Kufan. He lived in the days of Abi ‘Abd Allah (al-Sadiq), peace be on him. Some people have said: “He reported traditions on his authority.” Others have said: “He reported traditions on his authority and the authority of Abi al-Hasan Musa, peace be on him. He was a theologian and reliable in the hadith. He has a book narrated by ‘Ali b. al-Hasan al-Tatiri.[3]

167. ‘Asim Bin al-Hasan

In his (book) al-Rijal, Shaykh al-Tusi has numbered him as one of the companions of Imam (Musa) al-Kazim, peace be on him. And he has said: “He is unknown.”[4]

168. ‘Abbas Bin Amir

In his (book) al-Rijal, Shaykh al-Tusi has numbered him as one of the companions of the Imam (Musa), peace be on him. Apparently, he is an unknown Imami (Shi‘ite).[5]

169. ‘Abd al-Hemid Bin Salim al-‘Attar al-Kufi

He is reliable. He narrated (traditions) on the authority of Imam Musa, peace be on him.[6]

170. ‘Abd al-Hemid Bin Sa‘eed

Shaykh al-Tusi has numbered him as among the companions of Imam Musa, peace be on him. Saffwan b. Yehya reported traditions on his authority.[7]

171. ‘Abd al-Hemid Bin Auwas al-Ta’i al-Kisa’i

Shaykh al-Tusi has numbered him as among the companions of Imam Musa, peace be on him. And he has said: “He (Auwas) is trustworthy.”[8]

172. ‘Abd al-Rahman Bin al-Hajjajj al-Bajali

He is their (the Imams’) retainer. He sold fine cloth (sabiri). He lived in Baghdad. He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). He adopted the creed of the Kaysaniya. Then he returned to the true creed and believed in the Imams, peace be on them. He has books narrated by groups of our companions.[1]

Abu ‘Abd Allah (al-Sadiq), peace be on him, said to him: “‘Abd al-Rahman, speak to the people of Medina; I want them to see someone like you among the Shi’ite men.” He died during the life of Imam al-Rida, peace be on him.[2]

173. ‘Abd al-Rahman Bin Yehya al-‘Uqayli

Shaykh al-Tusi has numbered him as among the companions of Imam Musa al-Kazim, peace be on him. Apparently, he is an unknown Imami Shi’ite.[3]

174. ‘Abd al-Kareem Bin ‘Uttba al-Qarashi, al-Hashimi, al-Lahabi.

He is one of the companions of Imam Musa al-Kazim. He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq), peace be on him. He is reliable.[4]

175. ‘Abd al-Kareem Bin ‘Amru Bin Salih al-Khath‘ami

He was their (the Imams’) retainer. He was from Kufa. He reported traditions on the authority of Abi ‘Abd Allah and Abi al-Hasan, peace be on them. He was a Waqifite. He was a reliable notable. He was given the nickname of Kiram. He has a book narrated by a number of our companions.[5] But Shaykh al-Tusi has said: “He is a malicious Waqifite.” Ibn al-Ghada’iri has said: “The Waqifites claim that he belongs to them, and the excessive narrate many traditions on his authority; I see the creed of the Waqifites in what he narrates.”[6]

176. ‘Abd Allah Bin Jublah Bin Hanan Bin al-Hirr al-Kinani

In his book al-Rijal, Shaykh al-Tusi has numbered him as among the companions of Imam al-Kazim. Al-Najashi he has said: “He is a Waqifite and jurist. He is trustworthy and famous. He has books of which are: Kitab al-Rijal (a Book on Narrators of Traditions), Kitab al-Sifat fi al-Ghayba (a Book on the Attributes during the Occultation according to the Doctrine of the Waqifiya), Kitab al-Salah (a Book on the ritual Prayers), Kitab al-Zekat (a Book on al-Zekat), Kitab al-Fitra (a Book on the Alms given at the End of Ramadan), Kitab al-Talaq (a Book on

Divorce), Kitab al-Nawadir (a Book on Miscellaneous Traditions). All these books have been narrated by al-Husayn b. ‘Abd Allah. He died in the year 209 A. H.[1]

177. ‘Abd Allah Bin al-Harith al-Makhzumi

His mother was among the children of Ja‘far b. Abi Talib. Al-Shaykh al-Mufeed has regarded him as reliable in his al-Irshad and numbered him as among the special group of Imam al-Kazim, peace be on him, and those who he trusted, among the men of piety, knowledge, and jurisprudence.[2]

178. ‘Abd Allah Bin Hammad al-Ansari

Shaykh al-Tusi has numbered him as one of the companions of Imam Musa al-Kazim, peace be on him. He has said: “He has a book.”[3]

179. ‘Abd Allah Bin Jundub al-Bajali

He was an Arab Kufan. He is among the companions of Imam al-Kazim and of al-Rida, peace be on them. Al-Shaykh al-Tusi has said: “He was the representative of Imam Musa and his son al-Rida. He was worshipful and had a high position.” Concerning him, al-Kashi has narrated: “He (‘Abd Allah b. Jundub) asked Imam Abi al-Hasan: ‘Are you pleased with me?’ ‘Yes,’ he answered, ‘Allah and His Apostle are pleased with you!’” On the authority of al-Hasan b. ‘Ali b. Yaqteen, who has said: “It was said to Abi al-Hasan (Musa) that Yunus, the retainer of the family of Yaqteen, claimed that your follower who clang to obeying you, ‘Abd Allah b. Jundub, worshipped Allah (very shakily) on seventy edges and said that he was doubtful.” The Imam, peace be on him, has answered: “By Allah, he (Yunus) is more worthy to worship Allah (very shakily) on the edge; there is a great difference between him and ‘Abd Allah b. Jundub; surely ‘Abd Allah (b. Jundub) is among the humble.”[4] On the authority of ‘Ali b. Ibrahim, on the authority of his father, who has said: “I have seen ‘Abd Allah b. Jundub in the Standing Place-the Standing place of ‘Arafa. I have never seen a standing place better than his. He stretched out his hands towards the heaven and his tears flowed down his cheeks and reached the ground. When the people left, I said to him: ‘Abu Muhammed, I have never seen a standing place better than yours.’ He said to me: ‘By Allah, in it I did not invoke Allah (for nothing) but for my brothers; that is because Abu al-Hasan Musa, peace be on him, had told me that whoever invoked (Allah) for his absent, believing brother, someone would call out from the Throne: ‘You will get a hundred thousand (rewards) for each (word).’ I hated to invoke (Allah) for a hundred thousand times for one (need); I did not know whether it was granted or

not.’”[1]

‘Abd Allah b. Jundub has been regarded as reliable in (the books) al-Wajiza, al-Hawi, and Mushtarakat al-Tarahi. The biographers have unanimously agreed that none has criticized him and that he is trustworthy without any objection.[2]

180. ‘Abd Allah Bin Khaddash al-Mihri[3]

Al-Najashi has said: “He is very weak; there is immoderation in his creed. He has a book of which Ibn Shadan has informed us.”[4] Al-Kashi has said: (Mahmud b. Mas‘ud has said:) “Yousif b. al-Sakht has said: ‘I have heard b. Khaddash say: ‘I have never shaken hand with a Dhimi, nor have I entered the house of a Dhimi; I have never taken a medicine, nor have I ordered a vein to be open. I have never left Friday Ghusul. I have never visited a governor, nor has a judge visited me.’”[5]

181. ‘Abd Allah Bin Sinan Bin Tareef

He was the retainer of the Banu Hashim; it was said that he was the retainer of the Banu Abi Talib; it was said that he was the retainer of the Banu al-‘Abbas. He was the treasurer of al-Mansur, al-Mehdi, al-Hadi, and al-Rashid. He is a reliable Kufan. He is among our companions. He is great; none criticizes him for a certain thing. He narrated traditions on the authority of Imam al-Sadiq, peace be on him.[6] Al-Shaykh al-Tusi has regarded him as among the companions of Imam al-Kazim, peace be on him, and said that he has the book Youm wa Layla (a Day and a Night).[7]

182. ‘Abd Allah Bin Salih al-Khath‘ami

He reported traditions on the authority of Imam al-Sadiq and his son Musa, peace be on him. On the authority of ‘Ali b. Hamza, who has said: “Abu al-Hasan Musa gave me eighteen dirhams and said to me: ‘Go to ‘Abd Allah b. Salih and say to him: ‘Make use of these dirhams; they will suffice you until you die.’” He (‘Ali b. Hamza) has mentioned a long tradition of which is: “When ‘Abd Allah died, I sold his house and took the money to Abi al-Hasan (Musa) and told him about his will, and he, peace be on him, has said: ‘May Allah have mercy on him; he was among our followers (Shi‘a)’”. The Imam’s seeking mercy for him indicates that he is reliable.[8]

183. ‘Abd Allah Bin ‘Uthman al-Kayyat

Shaykh al-Tusi has numbered him as among the companions of Imam Musa al-Kazim, peace be on him. And he has said: “He (‘Abd Allah b. ‘Uthman al-Kayyat) was a Waqifite; and so al-‘Allama (al-Hilli) has mentioned him in his (book) al-Khulasa.”[1]

184. ‘Abd Allah Bin Ghalib al-Asadi

He was a poet and jurist. He narrated traditions on the authority of Abi Ja‘far, Abi ‘Abd Allah, and Abi al-Hasan, peace be on them. He is trustworthy and has a book.[2]

185. ‘Abd Allah Bin al-Kasim al-Hadrami

He is better known as the hero (al-Batal). He is lying and excessive. He narrated traditions on the authority of the excessive. There is no good in him; and none depends on his narration. He has a book narrated from him by a group of narrators.[3]

186. ‘Abd Allah al-Qasir

In his book al-Rijal, Shaykh al-Tusi has numbered him as among the companions of Imam Musa al-Kazim, peace be on him. And he has said: “He is a Waqifite.”[4]

187. ‘Abd Allah Bin Muhammed al-Ahwazi

A narrator has mentioned that he has seen the questions he had put forth before Imam Musa, peace be on him.[5]

188. ‘Abd Allah Bin Muhammed al-Shu‘ayri, al-Yemeni

In his book al-Rijal, Shaykh al-Tusi has numbered him as among the companions of Imam Musa al-Kazim, peace be on him. Apparently, he is an unknown Imami (Shi‘ite).[6]

189. ‘Abd Allah Bin Marhum al-Azdi

In his book al-Rijal, Shaykh al-Tusi has numbered him as among the companions of Imam Musa al-Kazim, peace be on him. In his (book) al-‘Uyun, al-Saduq has mentioned (the following tradition) on the authority of ‘Abd Allah b. Marhum, who has said: “I went out of Basrah and wanted (to go) to Medina. When I covered a short distance of the road, I met Abu Ibrahim, peace be on him. He was on his way to be imprisoned in Basrah. He, peace be on him, sent (someone) towards me. When I was in front of him, he gave me a letter and ordered me to carry the letter

to Medina. I asked him: “To whom shall I give it, may I be your ransom?” “To my son ‘Ali,” he replied, “for he is my testamentary trustee and the one who undertakes my affairs.”[1]

190. ‘Abd Allah Bin Miskan

His kunya was Abu Muhammed. He was the retainer of ‘Anza. He is a reliable and notable. He reported traditions on the authority of Abi al-Hasan (Musa), peace be on him, and it was said that he reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq). He has books of which are: Kitab al-Imama (a Book on the Imamate), Kitab fi al-Hahal wa al-Haram (a Book on the Lawful and the Unlawful).[2] Al-Kashi has said: “The Shi‘a have unanimously agreed on the authenticity of the traditions correctly reported from him, and they have acknowledged his ability in the science of Islamic jurisprudence.” He died during the days of Abi al-Hasan Musa, peace be on him.[3]

191. ‘Abd Allah Bin al-Mughira

His kunya and nickname are Abu Muhammed al-Bajali. He was the retainer of Jundub b. ‘Abd Allah b. Sufayn al-‘Alaqi. He was a trustworthy Kufan. None was equal to him due to his greatness, religion, piety. He reported traditions on the authority of Abi al-Hasan (Musa). It was said that he wrote thirty books. The books which our companions know are: Kitab al-Wudu’ (a Book on Ablution) and Kitab al-Salah (a Book on the Ritual Prayers). These books have been narrated by many of our companions.[4] Al-Kashi has said: (‘Abd Allah b. al-Mughira has said:) “I was a Waqifite. I performed the hajj while I was in that state. When I arrived in Mecca, a thing was on my mind, so I clang to al-Multazam and said: ‘O Allah, You have known my request and want; therefore, guide me to the best religion, so it came to my mind that I had to go to al-Rida, peace be on him. I went to Medina and stopped at the door of al-Rida and said to the servant: ‘Say to your master: There is a man from among the people of Iraq by the door and I heard Imam al-Rida, peace be on him, calling out: ‘Come in, O ‘Abd Allah b. al-Mughira.’ I entered. When he looked at me, he said: ‘Certainly, Allah has granted your supplication and guided you to His religion.’ So I said: ‘I bear witness that you are the proof of Allah and the one entrusted by Him over His creatures.’”[5]

192. ‘Abd Allah al-Najashi

He is among the companions of Imam Musa, peace be on him. He is a Waqifite.[1]

193. ‘Abd Allah Bin Yehya

Al-Najashi has said: “He was Abu Muhammed al-Kahili; he was an Arab; He was Ishaq’s brother; they both reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa), peace be on him. ‘Abd Allah was a notable in the sight of Abi al-Hasan, who ordered Ali b. Yaqteen to take care of him, saying to him: ‘Guarantee for me al-Kahili and his family and I will guarantee for you the Garden.’” Muhammed b. ‘Uqda has said: “The Genealogist ‘Abd Allah b. Yehya, who has been given the nickname of al-Kahili, is Temimi in lineage. He has a book narrated by a group of which is Ahmed b. Muhammed b. Nasr.” Al-Kashi has said: “‘Abd Allah al-Kahili came in to Abi al-Hasan Musa, peace be on him, and the Imam said to him: ‘Perform good deeds in this year of yours, for your fixed term has approached.’ ‘Abd Allah began crying. So the Imam asked him: ‘What has made you cry?’ ‘May I be your ransom, ‘replied ‘Abd Allah,’ you have announced my death.’ ‘Be cheerful, for you are among our followers (Shi’a),’ retorted the Imam.” Shortly after that, ‘Abd Allah died.[2]

194. ‘Abd al-Malik Bin al-Hakam al-Khath‘ami

He is a trustworthy and remarkable Kufan. He narrated on the authority of Abi ‘Abd Allah and Abi al-Hasan, peace be on them. He has a book narrated by a group of narrators.[3]

195. ‘Abd al-Malik Bin ‘Uttba al-Sayrafi

He is a trustworthy Kufan. He narrated traditions on the authority of Abi ‘Abd Allah and Abi al-Hasan, peace be on them. He has the book which has been ascribed to ‘Abd al-Malik Bin ‘Uttba al-Hashimi, al-Lahabi.[4]

196. ‘Ubayd Bin Yaqteen

He is one of the companions of Imam Musa, peace be on him.[5]

197. ‘Uthman Bin ‘Isa, Abu ‘Amru al-Amiri al-Kilabi

He was among the sons of ‘Ubayd b. Rawas. He was the Shaykh of the Waqifites; he was a notable and among the representatives, who alone possessed the money of Imam Musa b. Ja‘far, peace be on him. He reported traditions on the authority of Abi al-Hasan Musa, peace be on him.[6] Nasr b. Sabah has mentioned that ‘Uthman

b. ‘Isa was a Waqifite and was the representative of Abi al-Hasan Musa; in his hand was the money of Imam al-Rida; he denied it, and the Imam was displeased with him. Then he repented and sent the money to him.[1] He wrote books of which are: Kitab al-Miyah (a Book on Water), Kitab al-Qadaya wa al-Ahqam (a Book on Cases and Precepts), Kitab al-Wasaya (a Book on Wills), Kitab al-Salah (a Book on the Ritual Prayers).[2]

198. ‘Ali Bin Abi Hamza[3]

He was the master of the Ansar; he was from Kufa; he was the commander (of the army) of Abu Baseer Yehya b. al-Qasim. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan, peace be on them. He was among the notables and pillars of the Waqifites. Concerning him, Ibn al-Ghada’iri has said: “Certainly he was the origin (of the creed) of the Waqifites and the greatest of men in showing enmity toward the Master-i.e., Imam al-Rida, peace be on him.” Ali b. al-Husayn b. Faddal has said: “Ali b. Abi Hamza is lying, accused, and cursed.” Numerous traditions have been mentioned concerning dispraising him. Muhammed b. Ubaydir has reported, saying: “Abu al-Hasan al-Rida stood among the Banu Zurayq[4] and said: ‘O Ahmed!’ ‘Here I am,’ was the answer.

“When Allah’s Apostle, may Allah bless him and his family, passed away, the people spared no effort to put out the light of Allah, but Allah would not consent save to perfect His light through the Commander of the faithful, peace be on him. When Abu al-Hasan Musa, peace be on him, died, ‘Ali b. Abi Hamza spared no effort to put out the light of Allah, but Allah would not consent save to perfect His light. The people of the true creed become pleased when someone joins them; they do not become impatient when someone leaves them, for they are sure of their affair. As for the people of the false creed, they become pleased when someone joins them, but they become impatient when someone leaves them, for they have doubt of their affair. Surely, Allah, may His greatness be great, says: a resting-place and a depository-the resting-place is unshakable; and the depository is shakable.’” Many authentic traditions have dispraised and criticized him. The reason for that is that he became a Waqifite, and that there was in his hand thirty thousand dinars belonged to Imam Musa, peace be on him. When the Imam died, he took it and did not pay it to his successor. He wrote many books of which are Kitab al-Salah (a Book on the Ritual Prayers), Kitab al-Zekat (a Book on Alms), Kitab al-Tafseer (a Book on the Exegesis of the Qur’an), and the like. He died during the lifetime of Imam al-Rida, peace be on him. When the Imam was told

about his death, he said: “He has entered the fire!”[1]

199. ‘Ali Bin Ja‘far

He is the brother of Imam Musa, peace be on him. He is great and trustworthy. He was among the good, notable Hashimites. He is on top of the reliable narrators. He reported traditions on the authority of his father. After his death, he devoted himself to his brother Musa; he reported many traditions on his authority. In his (book) al-Bihar, al-Mejjlisi has specified a chapter on his narration from him. He has written a treatise on the traditions he reported from his brother. He was strong in faith and firm in creed. A Waqifite came in to him and asked him:

-What has your brother Abu al-Hasan done?

-He has died.

-How have you come to know of that?

-His Possessions have been divided, and the spokesman after him has spoken.

-Who is the spokesman?

-His son Ali.

Trying to play with him and to seduce him, the Waqifite turned to him and said to him:

-You are an old man, have a high position, and your father is Ja‘far b. Muhammed; therefore, why have you said such words concerning this boy?

He was fully aware of this deception, so he looked at him angrily and said to him:

-I can see you nothing except a Satan.

Then he took his beard and raised it toward the heaven, saying:

-What shall I do? Allah has seen him worthy of that, while He has not seen this white beard worthy of it![2]

This conversation indicates his strong faith and firm creed. He has written a book on the lawful and the unlawful.[3] A group of narrators reported traditions on his authority; of them are his sons Ahmed and Muhammed and his grandson ‘Abd Allah b. al-Hasan. He died in the year 210 A. H.[4]

200. ‘Ali Bin al-Hasan al-Tatiri

His kunya was Abu al-Hasan; he was a jurist and reliable in his tradition; he was among the notable Waqifites and their Shaykhs. He has books of which are: al-Tawheed (Monotheism), al-Imama (the Imamate), al-Wafat (Death), al-Salah (the Ritual Prayers), al-Mutt‘a (Temporary Marriage), al-Ma‘rifa (Knowledge), al-Nikah (Marriage), al-Talaq (Divorce), al-Hajj (the Hajj), al-Wilaya (Islamic Authority), al-Hayd (Menstruation), and al-Nifas (Confinement).[1] Shaykh al-Tusi has said in his biography: “He is very stubborn in his doctrine, difficult in fanaticism toward the Imami (Shi‘ites) who opposed him. He has many books on supporting his doctrine.”[2]

201. ‘Ali Bin Hadeed al-Mada’ini, al-Azdi, al-Sabati

He has narrated traditions on the authority of Imam Abi al-Hasan Musa, peace be on him. He has a book.[3]

202. ‘Ali Bin Hamza Bin al-Hasan Bin ‘Ubayd Allah Bin al-‘Abbas Bin Amir al-Mu’minin, peace be on him.

He is the father of our master Hamza buried near al-Hilla, whom people visit and ask the blessing of him. He is reliable. He reported many traditions. He has a copy he narrated from Imam Musa, peace be on him.[4]

203. ‘Ali Bin al-Khattab al-Hallal

In his book al-Rijal, Shaykh al-Tusi has numbered him as among the companions of Imam Musa al-Kazim, peace be on him. And he has added: “He is a Waqifite.”[5]

204. ‘Ali Bin Rabab

He was the master of Jurm, subdivision of the tribe Qida‘a; it was said that he was the master of the Banu Sa‘d b. Bakr. His nickname was al-Tahhan. He was from Kufa. He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq). He has been mentioned by Abu al-‘Abbas and others. He also narrated traditions on the authority of Abi al-Hasan (Musa), peace be on him. He has books of which are: Kitab al-Wasiya wa al-Imama (a Book on the Textual Nomination and the Imamate) and Kitab al-Diyat (a Book on Blood Money).[6] Shaykh al-Tusi has said: “He is reliable, with a great prestige. He has a big source.”

205. ‘Ali Bin Sa‘eed

In his book al-Rijal, Shaykh al-Tusi has numbered him as among the companions of Imam Musa al-Kazim, peace be on him. And he has said: “He is a Waqifite.”[1]

206. ‘Ali Bin Swayyid al-Tammar

In his book al-Rijal, Shaykh al-Tusi has numbered him as among the companions of Imam Musa al-Kazim, peace be on him. Apparently, he is an Imami Shi‘ite.[2]

207. ‘Ali Bin Swayyid al-Sa’i[3]

He reported traditions on the authority of Abi al-Hasan Musa, peace be on him; and it was said he reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq). He reported the letter of Abi al-Hasan Musa, peace be on him.[4] We will mention the text of the letter when we speak of the conditions of Imam Musa in prison. He has been regarded as reliable in (the books) al-Wajiza, al-Hawi, and al-Bulgha.

208. ‘Ali Bin ‘Abd al-Hameed al-Zabbi

In his book al-Rijal, Shaykh al-Tusi has numbered him as among the companions of Imam Musa al-Kazim, peace be on him. Apparently, he is an unknown Imami Shi‘ite.[5]

209. ‘Ali Bin ‘Ubayd Allah Bin al-Husayn Bin ‘Ali Bin Al-Husayn Bin ‘Ali Bin Abi Talib, peace be on him.

Concerning him, al-Najashi has said: “He was the most ascetic and religious of the family of Abi Talib of his time. He devoted himself to Imam Musa, peace be on him, and Imam al-Rida, peace be on him. He has a book on the Hajj. He narrated the whole of the book on the authority of Imam Musa.”[6]

210. ‘Ali Bin ‘Attiya

In his book al-Rijal, Shaykh al-Tusi has numbered him, without a description, as among the companions of Imam Musa al-Kazim, peace be on him. And in his al-Fihrast, he has said: “He (‘Ali Bin ‘Attiya) has a book.”[7]

211. ‘Ali Bin ‘Isa Bin Razeen

In his (book) al-Rijal, Shaykh al-Tusi has numbered him as one of the companions of the Imam (Musa), peace be on him. Apparently, he is an unknown Imami

(Shi‘ite).[1]

212. ‘Ali Bin Maymun al-Sa’igh

He has been given the nickname of Abu al-Akrad (the father of the Kurds). He narrated traditions on the authority of Abi ‘Abd Allah and Abi al-Hasan, peace be on them. He has a book narrated by a group of narrators.[2]

213. ‘Ali Bin Yaqteen Bin Musa al-Baghdadi

He was the master of the Banu Asad. He is among the notables of this sect (i.e., the Shi‘a). He had a remarkable prestige and high position with Imam Abi al-Hasan Musa, peace be on him. The following is a brief outline on some of his affairs and conditions:

A. His Birth

He was born in Kufa, in the year 124 A. H.[3] That was during the last days of the Umayyad government.

B. His Early Life

He grew up in Kufa. He sold abzar in it.[4] His father Yaqteen was among those who believed in the Imamate. He carried money and gifts to Imam al-Sadiq, peace be on him.[5] He was among the summoners to the ‘Abbasid State. So Merwan al-Himar (the Donkey) ordered him to be arrested, and he escaped from him; his wife along with her two sons ‘Ali and ‘Ubayd Allah fled to Medina. When the Umayyad State came to an end and the ‘Abbasid State was formed, she along with her two sons returned to her homeland. At that time the affair of Yaqteen appeared and his name became famous. He communicated with Abi al-‘Abbas al-Saffah, al-Mansur, and al-Mehdi. Someone informed them that he believed in the Imamate, but Allah, the Most High, turned away from him the scheming of the treacherous. When Yaqteen moved to the True Abode (i.e., died), his son ‘Ali succeeded him; he firmly communicated with the ‘Abbasid and assumed some important offices in the State; meanwhile, he relieved and helped the Shi‘ites; he repelled from them misfortunes and disasters. He was among the believing and righteous notables. He sent every year a group of men to perform the hajj on his behalf. His secretary, Sulayman b. al-Husayn, has narrated, saying: “I have counted those who performed the hajj on behalf of ‘Ali b. Yaqteen in one year, (and their number was) one hundred and fifty men. The minimum (sum of money) he gave to some of them was seven hundred dirhams; the maximum (sum) he gave to some of them was ten thousand dirhams.” Al-‘Ubaydi has narrated on the authority of Yunus that he counted one hundred

and fifty people who said the Talbiya on behalf of ‘Ali b. Yaqteen in the Standing-Place (in ‘Arafa).”[1] He spent a lot of money on the acts of charity and benefaction. For example, he sent large gifts to the Imam ranging from a hundred thousand dirhams to three hundred thousand dirhams. He married three or four of the sons of the Imam; one of them was Abu al-Hasan, peace be on him. The dower which he paid to them was ten thousand dinars; similarly he paid three thousand dinars for the banquet. He supported some Shi‘ite families; for example, he spent money on al-Kahili and his family until he died; there are other kinds of charity and benefaction he performed; all these examples indicate that he had faith and good creed.

C. His Office

‘Ali assumed the office of Azmat al-Azma during the days of al- Mehdi.[2] After him he was appointed as a minister by Harun al-Rashid. Then he asked Imam Musa to permit him to leave and resign his office, but he, peace be on him, prevented him from that, saying to him: “Do not do that. We feel friendliness with you, and your brothers feel exaltedness through you; may Allah redress through you a heart-broken one or break through you the flame of hate of those opponents from His friends. O ‘Ali, the expiatory gift of your works is showing kindness to your brothers. Guarantee me one (thing), and I will guarantee you three (things). Guarantee me that you grant the needs of our followers and ennoble them, I will guarantee you that no ceiling of a prison will shade you, the edge of the sword will not reach you, and poverty will never enter your house. O ‘Ali, whoever delights a believer, he firstly begins with Allah, secondly with the Prophet, and thirdly with us.”[3]

This holy tradition indicates that it is permissible to follow an unjust ruler if one does men favors or repel from them calamities. The jurists have depended on this tradition to justify that working for an unjust ruler.

When Imam Musa, peace be on him, came to Iraq, ‘Ali visited him and complained to him of his conditions and asked him to permit him to resign his office. The Imam prevented him from that and said to him: “O ‘Ali, certainly Allah has placed his friends among the friends of the oppressive to defend his friends; and you, ‘Ali, are of them.”

Imam Musa wanted ‘Ali to remain in his office, that he might relieve the Shi‘ites persecuted by the ‘Abbasid authorities, to the extent that they prevent them from all legal rights.

D. Imam Musa loves ‘Ali Bin Yaqteen

Imam Musa, peace be on him, showed loyal affection and friendship for ‘Ali. For example, he visited him one day and said to his companions:

-If one is happy to see one of the companions of Allah’s Apostle, may Allah bless him and his family, than let him look at that coming (man)-he indicated with his hand to ‘Ali.

One of those present asked him:

-Is ‘Ali among the people of the Garden?

-As for me, I bear witness that he is of the people of the Garden.

‘Ali sent a person to Imam Musa to ask him to invoke Allah for him. When the person was in front of the Imam, peace be on him, he said to him:

-O Son of Allah’s Apostle, ‘Ali b. Yaqteen has sent me, that you may invoke Allah for him.

-For the hereafter?

-Yes.

-I have guaranteed that the fire will never touch ‘Ali!

Dawud al-Raqqi has narrated, saying: “I visited Abi al-Hasan on the Day of Immolation (Youm al-nahr). He spoke first to me: ‘When I was in the Standing-place (of ‘Arafa), none came to my mind except ‘Ali b. Yaqteen. He was still with me. He did not separated himself from me until I finished.”

Isma‘il b. Musa has said: “I heard the righteous servant (Musa) say on al-Safa (Mountain): “My Lord, (O You Who are) in the Highest Place, forgive ‘Ali b. Yaqteen!” And Imam Musa has said: “ Of the happiness of ‘Ali b. Yaqteen is that I remembered him in the Standing-place (of ‘Arafa).” These examples indicate that Imam Musa harbored love and loyalty to ‘Ali b. Yaqteen. Without doubt the Imam was sincere to him, for he was a wonderful example of piety, righteousness, and ideals.

E. Imam Musa guides him

Imam Musa, peace be on him, took great care of ‘Ali b. Yaqteen; he had fear for him of the authority of Harun al-Rashid, for the affair of his becoming a Shi‘ite was not hidden from the followers and hirelings who sought nearness to the authority through every horrible means. The Imam came to know that such hirelings would not leave ‘Ali unless they put an end to him. So the Imam, peace be on him, undertook guiding him and raising danger from him. That was through two things:

Firstly, the Jubbah

Al-Rashid gave some excellent clothes to ‘Ali b. Yaqteen as gift; among them was

an excellent, black jubbah brocaded with gold the caliphs worn. When it reached him, he immediately sent it to Imam, peace be on him, as a gift. The Imam returned it to him and wrote to him: “Keep it and do not take it out from you; you will face an affair and you will need it for the affair. When the jubbah a long with the Imam’s letter reached ‘Ali b. Yaqteen, he read the letter and kept the jubbah. He put it into a basket and set a seal on it. A period of time elapsed, ‘Ali b. Yaqteen changed his policy toward one of his boys who had knowledge of his affairs, and he immediately went to Harun and said to him: “Surely ‘Ali b. Yaqteen believe in the Imamate of Musa al-Kazim; every year he sends him the alms of his possessions, gifts, and valuable things; this year he has sent him the whole of that along with the black jubbah which you gave to him as a gift at the time so-and-so.”

The condition of al-Rashid changed when he heard of that as if that a sword hit him on the face. He angrily said: “I will discover that. If the affair is just as you have said, I will kill him. That will be as part of the punishment for him.”

Then he sent a messenger for ‘Ali b. Yaqteen. When he stood before him, he turned to him and asked him: “What about the black jubbah I gave to you as gift and singled you with it from among the rest of my special group?”

Ibn Yaqteen turned to him calmly and said to:

-It is with me, Commander of the faithful! It has been perfumed and put into a basket on which a seal has been set!

-Fetch it now!

-Yes, I hear and obey!

‘Ali summoned a servant of his and told him about where the jubbah was. He gave him the keys, and he quickly went. Shortly after that he brought the jubbah and put it before Harun. He ordered the seal and the basket to be opened. The jubbah was folded; it was as it had been before; and nothing hit it, so the anger of al-Rashid calmed, and his revolution abated; and he said to ‘Ali: “Return it to its place. Take it and go away with safety. After this we will believe no informer against you!”

Then he ordered a prize to be given to him and ordered the ignoble informer to be flogged a thousand times. He was flogged five hundred times,[1] and he perished. As for ‘Ali b. Yaqteen, he peacefully went out; Allah saved him from the punishment and tyranny of Harun. A poet has composed a poem on this miracle, saying:

The pure one (Imam Musa) returned the clothes to Ibn Yaqteen and said to him: Take them, for you will be questioned about them. Without doubt your enemy will be a loser![2]

Secondly, the Wudu’

Ali b. Yaqteen performed the Wudu’ of the Sunnis. He asked the Imam to guide him to the wudu’ he performed, but he ordered him to continue performing his wudu’ for a time when he would guide him to that. The followers informed al-Rashid of ‘Ali and said many times that he was a Shi‘ite. Any way, al-Rashid decided to try him through his wudu’. At the time of the ritual prayer, he stood in one of the balconies of his palace and looked at ‘Ali; he saw him performing the wudu’ of the Sunnis; soon al-Rashid became impatient and said: “I will never believe an informer against you!”

After that, the Imam wrote to him how to perform the wudu’. He mentioned to him that of what he feared for him had disappeared. A poet has composed a poem concerning this miracle, saying:

Then the state of the wudu’ is wonderful! How did he inform and tell him through the conscience?

He is the eye of life; he is salvation and guidance to him who acknowledges (his Imamate) and ponders over (it)![1]

Another poet has written a poem on that, saying:

Were it not for Him (Musa), (‘Ali) b. Yaqteen would not leave his previous way, which is well-known.

At a time when al-Rashid was in a lookout watching him during his affair (to know) how he (‘Ali) performed (his wudu’).

He saw something (issued) from him other than that of which he had been informed; and denied what the informers said.

F. His Books

(Ali) b. Yaqteen was among the notables of knowledge and one of the meritorious of his time. The following are some of his books:

1. Al-Malahim; he took them from Imam al-Sadiq.[2]

2. Munazarat al-Shaak.[3]

3. Al-Masa’il; he took them from Imam Musa, peace be on him.

These books were narrated by Muhammed b. Muhammed, al-Husayn b. ‘Ubayd Allah, Muhammed b. al-Hasan, and a group (of narrators).[4]

G. His Death

He passed a way in the City of Peace (Baghdad) in the year 182 A. H. at the age of 57 years. Muhammed, the crown prince of al-Rashid, performed the prayer over him; that was at the time when Imam Musa was at a dark prison.[1]

214. ‘Ammar Bin Musa al-Sabati

He has been given the Kunya of Abu al-Yaqdan. He was a Kufan and lived in al-Medain. He narrated traditions on the authority of Abi ‘Abd Allah and Abi al-Hasan, Musa, peace be on them, who has said: “I asked my Lord to give me ‘Ammar al-Sabati, and He gave him to me.”[2] The biographers have mentioned that he was a Fatahi. Shaykh al-Tusi has mentioned: “A Group (of traditionists) have regarded ‘Ammar al-Sabati as weak and mentioned that he is a traditionist. They have also mentioned that what he narrated alone cannot be put into practice, for he was a Fatahi, but we cannot criticize him in this way, for though he is so, he is reliable in reporting (traditions); none can criticize him for that.”[3] Al-Shaykh al-Baha’i has said: “He is trustworthy and great; he is among the companions of Imam al-Sadiq and al-Kazim; the traditions reported by him are like the authentic ones.”[4] Al-Shaykh al-Mufeed has numbered him as among the great figures from whom the lawful, the unlawful, religious decisions, and precepts are taken, and whom none can criticize. He has a book narrated by a group (of narrators).”[5]

215. ‘Ammar Bin al-Minhal Bin Meqlas al-Qaysi.

He narrated traditions on the authority of Abi ‘Abd Allah and Abi al-Hasan, peace be on them. He had two sons: Ahmed and al-Hasan, who were both traditionists. He has a book.[6] He has been mentioned as trustworthy (in the two books entitled) al-Wajiza and al-Baligha.

216. ‘Amru Bin Riyah

He narrated traditions on the authority of Abi ‘Abd Allah and Abi al-Hasan, peace be on them. He was a Waqifite, and so were his sons. Al-‘Allama (al-Hilli) and al-Sayyid b. Tawus have said: “He (‘Amru Bin Riyah) belonged to the Tabaria, which is a sect of the Zaydiya.[7]

217. ‘Amr Bin Muhammed Bin Yazid Abu al-Aswad, Bayya‘ al-Sabiri

He was the retainer of Thaqif; he was from Kufa; he is reliable and of great importance. He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa), peace be on them. Imam Abi ‘Abd Allah (al-Sadiq), peace be on them, praised him, saying:

-By Allah, you belong to us, Ahl al-Bayt.

-May I be your ransom, do I belong to the family of Muhammed?

-Yes, by Allah, you belong to them themselves!

-Do I belong to them themselves?

-Yes, by Allah, you belong to them themselves! O ‘Amr, have you not recited the Book of Allah: Most surely the nearest of people to Ibrahim are those who followed him and this Prophet and those who believe and Allah is the guardian of the believer.[1]

He has books of which is Kitab Manasik al-Hajj wa Fara’idahu (a Book on the Rites and Duties of the Hajj).[2]

218. ‘Isa Bin Dawud al-Najjar

He is a Kufan. He is among our friends. He narrated few traditions. He narrated traditions on the authority of Abi al-Hasan Musa, peace be on him. He has a book entitled al-Tafseer.[3]

219. ‘Isa Bin ‘Abd Allah Bin Sa‘d Bin Malik al-Ash‘ari

He reported traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan Musa; he has Questions put forth before al-Rida, peace be on him.[4] Concerning him, Yunus b. Ya‘qub has narrated, saying: “I was in Medina; Ja‘far b. Muhammed (al-Sadiq) received me in one of its lanes. He said: ‘Yunus, go! There is by the door a man belongs to us, Ahl al-Bayt.’ When I went and reached the door, I found ‘Isa b. ‘Abd Allah al-Qummi sitting (there). I asked him:”

-Who are you?

- A man from Qum

Shortly after that the Imam came and asked them to come into the house. When they sat down, the Imam, peace be on him, turned to Yunus and asked him: I think that you have denied my words when I said that ‘Isa b. ‘Abd Allah belonged to us,

Ahl al-Bayt?

-Yes, by Allah, he is a man from among the people of Qum.

-Yunus, ‘Isa b. ‘Abd Allah belongs to us whether he is dead or alive.[1]

This narration indicates that ‘Isa b. ‘Abd Allah is just and reliable, and that he devoted himself to Ahl al-Bayt, peace be on them.

220. Al-‘Ays Bin al-Qasim Bin Thabit Bin ‘Ubayd Bin Mahran al-Bajali.

He was an Arab Kufan. He was given the kunya of Abu al-Qasim. He is trustworthy and notable. He reported traditions on the authority of Abi ‘Abd Allah and Abi Musa, peace be on him. He has a book.[2]

221. Ghalib Bin ‘Uthman

Shaykh al-Tusi has numbered him as one of the companions of Imam al-Kazim, peace be on him. And he has said: “He was a Waqifite.”[3]

222. Ghayyath Bin Ibrahim al-Temimi al-Asadi.

He was from Basrah and lived in Kufa. He is reliable. He narrated traditions on the authority of Abi ‘Abd Allah and Abi al-Hasan. He has a classified book on the lawful and the unlawful; the book has been narrated by a group of narrators.[4]

223. Fayyid al-Hannat

He is a Kufan. He narrated traditions on the authority of Abi ‘Abd Allah and Abi al-Hasan. He has a book narrated by ‘Uthman b. ‘Isa.[5]

224. Fadala Bin Ayyub al-Azdi

He is an Arab. He lived in al-Ahwaz. He is trustworthy in his narrating traditions. He narrated traditions on the authority of Imam Musa, peace be on him. Al-Kashi has said that our companions (the Shi‘a) have unanimously agreed on authenticity of the traditions correctly reported from them from among the companions of Abi ‘Abd Allah (al-Sadiq) and that they have believed them, acknowledged their ability in the science of Islamic jurisprudence and knowledge. He has a book on the ritual prayers.[6]

225. Al-Fedl Bin Sulayman, al-Katib, al-Baghdadi

He was the secretary of al-Mansur and al-Mehdi for land taxes. He narrated traditions on the authority of Abi ‘Abd Allah and Abi al-Hasan. He wrote a book entitled Youm wa Layla (a Day and a Night).[1]

226. Al-Fedl Bin Yunus al-Katib al-Baghdadi

He reported traditions on the authority of Abi al-Hasan Musa, peace be on him. He has a book.[2] Al-Shaykh al-Tusi has said: “He is a Waqifite.”[3] Ali b. Ibrahim b. Hashim narrated on the authority of Muhammed b. Salim, who has said: “When my master Musa b. Ja‘far was taken to Harun (al-Rashid), Hisham b. Ibrahim came to him and said to him: ‘My master, I have a need with al-Fedl b. Yunus and I want you to ask him to grant my need.’ The Imam went to him. When he reached him, his chamberlain came in to him and told him about the arrival of the Imam. Delight appeared on al-Fedl b. Yunus’s face, and he said to him: ‘If you are truthful, then you are free!’ He promised to give him money if he was truthful. Then he went out bared-footed. When he saw the Imam, he fell at his feet and kissed them. Then he asked him to honor his house. The Imam responded to him. When he sat down, he asked him to grant the need of Hisham b. Ibrahim, and he granted it.”[4] This narration indicate that al-Fedl b. Yunus was a loyal follower of Imam Musa, peace be on him.

227. Al-Fayd Bin al-Mukhtar al-Ju‘fui

He was from Kufa. He reported traditions on the authority of Abi Ja‘far, Abi ‘Abd Allah, and Abi al-Hasan, peace be on them. He is reliable and notable. He has a book narrated by his son Ja‘far.[5] He was the first to hear Abi ‘Abd Allah designating his son Musa, peace be on him, as an Imam. We have previously talked about him in the first part of the book.

228. Al-Qasim Bin Muhammed al-Jawhari.

He was from Kufa but he lived in Baghdad. He narrated traditions on the authority of Imam Musa, peace be on him. He has a book. [6] He has been accused of his joining the Waqifites.[7]

229. Qays Bin Musa al-Sabati

He is the brother of ‘Ammar al-Sabati. He narrated traditions on the authority of Abi ‘Abd Allah and Abi al-Hasan. He is trustworthy, and the traditions narrated by him are accepted.[1]

230. Kurdawayh al-Hamadani

He is among those who narrated traditions on the authority of Imam Musa, peace be on him. The traditions narrated by him have been mentioned in the book al-Tahdhib, Chapter on Purifying Water. They have also been mentioned in the book al-Istibsar, Chapter on How to compensate Supererogatory Prayers. He has been accused of ignorance, just as it has been mentioned in the books: al-Masalik and al-Dhakhira.[2]

231. Layth Bin al-Bakhtary al-Muradi

He was given the kunya of Abu Baseer. He is reliable in his tradition. He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). In the authentic (tradition) of Jameel b. Darrajj is that the pegs of the earth and the great figures of the religion are four (persons): Muhammed b. Muslim, Burayd b. Mu’awiya,..., and Layth b. al-Bukhtary al-Muradi; other than that has been said concerning him. Ibn al-Ghada’iri has said: “Abu ‘Abd Allah (al-Sadiq), peace be on him, was bored with him. His companions have differed over him. As for me, I think that he has been criticized for his creed, not for his hadith. A group of the great researchers has regarded him as reliable and regarded the traditions which have been mentioned concerning dispraising him are as incorrect,