126. 'Abd Allah Ibn 'Ubayda

al-Zuhri. Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[1]

127. 'Abd Allah Ibn al-Mustawrad

al-Medani, al-Hāshimi. He was Imām Zayn al-'Ābidin's retainer. Shaykh al-Tūsi numbered him as one of the companions of the Imām.[2]

128. 'Abd Allah Ibn Mohammed

b. Mohammed b. 'Umar b. Imām 'Ali, the Commander of the faithful, peace be on him. Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[3]

129. 'Abd Allah Ibn Mohammed

al-Ju'fui. Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[4]

130. 'Abd Allah Ibn Hurmoz

al-Mekki. Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[5]

131. 'Abd al-Mu'min Ibn al-Qāsim

Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[6] Al-Najāshi said: "He narrated on the authority of Abi Ja'far and Abi 'Abd Allah, peace be

[1] Al-Tūsi, Rijāl.
[2] Ibid.
[3] Ibid.
[4] Ibid.
[5] Ibid.
[6] Ibid.

on him. He and his brother are trustworthy. He was the brother of Abi Maryam, 'Abd al-Ghaffār b. al-Qāsim, and Qays b. Fahd. He died at the age of eighty-one in the year 147 A. H. He had a book. A group of (traditionalists) narrated the book; among them were Sufyān b. Ibrāhim b. Farid al-Hārithi.[1]"

132. 'Ubayd Allah Ibn Abi al-Ju'd

He was also called 'Ubayd al-Nakh'i. He was Sālim's brother. He was their retainer. He was from Kūfa. Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[2]

133. 'Ubayd Allah Ibn Abi al-Washim

al-Kūfi. It was said that he was called: "'Ubayd al-Janābi." Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[3]

134. 'Ubayd Allah Ibn 'Abd al-Rahmān

b. Mūhab al-Medani. Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[4]

135. 'Ubayd Allah Ibn Muslim

Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[5]

[1] Al-Najāshi, Rijāl.
[2] Al-Tūsi, Rijāl.
[3] Ibid.
[4] Ibid.
[5] Ibid.

136. 'Ubayd Allah Ibn al-Mughira

al-'Absi, al-Kūfi. Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[1]

137. 'Aqaba Ibn Bashir

al-Asadi. Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[2]

138. 'Ali Ibn Thābit

Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[3]

139. 'Umrān Ibn Maytham

al-Tammār. Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[4] Al-Najāshi said: "He was a retainer and a trustworthy (traditionalist). He narrated on the authority of Imām Abi 'Abd Allah and Imām Abi Ja'far, peace be on them.[5]"

140. 'Īsā Ibn 'Ali

Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[6]

141. Furāt Ibn al-Ahnaf

al-'Abdi. He is accused of immoderation and exaggeration in speech. Shaykh al-Tūsi numbered him as one of the companions of

[1] Ibid.
[2] Ibid.
[3] Ibid.
[4] Ibid.
[5] Al-Najāshi, Rijāl.
[6] Al-Tūsi, Rijāl.

Imām Zayn al-'Ābidin, peace be on him.[1] Ibn al-Ghadā'iri said: "Furāt Ibn al-Ahnaf was from Kūfa. He narrated on the authority of 'Ali b. al-Husayn, Abi Ja'far, and Abi 'Abd Allah, peace be on them. They claimed that he was immoderate and a liar. He was insignificant.[2]"

142. Al-Farazdaq

the greatest poet of the Arabs. Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[3] Al-Farazdaq supported Imām Zayn al-'Ābidin, peace be on him, when Hishām b. 'Abd al-Malik denied knowing him. He interrupted him through his wonderful poem in which he mentioned the Imām's laudable deeds and outstanding merits, so Hisham burst into anger and ordered him to be imprisoned. We will mention this event in the chapters that follow.

143. Fulayh Ibn Abi Bakr

al-Shaybāni. Al-Barqi numbered him as one of the companions of Imām Zayn al-'Ābidin, al-Bāqir, and al-Sādiq, peace be on them.[4] He narrated on the authority of Imām 'Ali b. al-Husayn, Mohammed b. 'Ali, peace be on them, and Jābir. Hanān b. Sudayr reported on his authority.[5]

144. Al-Qāsim Ibn 'Abd al-Rahmān

Abu al-Qāsim. Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[6]

[1] Ibid.
[2] Mu'jam Rijāl al-Hadith, vol. 13, p. 375.
[3] Al-Tūsi, Rijāl.
[4] Al-Barqi, Rijāl.
[5] Mu'jam Rijāl al-Hadith, vol. 13, p. 371.
[6] Al-Tūsi, Rijāl.

145. Al-Qāsim Ibn 'Awf

al-Shaybāni. Al-Barqi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[1] Shaykh al-Tūsi said: "He sometimes went to 'Ali b. al-Husayn and sometimes to Mohammed b. al-Hanafiya.[2]" Al-Kashi reported on the authority of Al-Qāsim Ibn 'Awf, who said: "I frequently went to 'Ali b. al-Husayn and Mohammed b. al-Hanafiya. I sometimes went to this and sometimes to that. I met 'Ali b. al-Husayn, peace be on him, and he said to me: 'Beware of telling the people of Iraq about that we have entrusted you with knowledge, for, by Allah, we have never entrusted anyone with our knowledge. Be wary

of becoming a chief through us, lest Allah should weaken you, and be careful of begging through us, lest Allah should increase you in poverty. Know that whoever relates a tradition of ours (to men), we will someday question him about the tradition. If he related the tradition truthfully, Allah would write him truthful, and if he related it untruthfully, Allah would write him untruthful. Be careful of going here and there, for knowledge is sought from us.[3]" Then 'Ali b. al-Husayn, peace be on him, mentioned the outstanding merits of his son, Imām Abi Ja'far, peace be on him, and produced evidence in support of his Imāmate.

146. Al-Qāsim Ibn Mohammed

b. Abi Bakr. He was one of the leading members of the next generation, one of the seven jurists in Medina, and most meritorious of the people of his time. He narrated on the authority of a group of the Companions (of the Prophet). A group of the leading members of the next generation reported on his authority. Yahyā b. Sa'id said: "We have never met anyone more meritorious than al-Qāsim Ibn Mohammed." He died in the year 131 A. H., and it was said other than this (year).[4]

[1] Al-Barqi, Rijāl.
[2] Al-Tūsi, Rijāl.
[3] AL-Kashi, Rijāl.
[4] Wafayāt al-'Ayān, vol. 3, p. 224.

147. Kankar

He was given the kunya of Abā Khālid. It was said that his name was Wardān. Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[1] Al-Kashi narrated on the authority of Abi Basir, who said: [I heard Abā Ja'far, peace be on him, say:] "Abū Khālid al-Kābuli served Mohammed b. al-Hanafiya for a time. He firmly thought that Mohammed was the Imām. One day he came to him and asked him: 'May I be your ransom, if I have sacredness, love, and devotion to you, I ask you by the Sacredness of Allah's Apostle, may Allah bless him and his Household, and of the Commander of the faithful, peace be on him: Tell me, are you the Imām whose obedience Allah has made incumbent on his creatures?' 'You made me swear by the great (ones), 'Ali b. al-Husayn, peace be on him, is the Imām over me and you,' replied Mohammed. When Abū Khālid heard Mohammed b. al-Hanafiya's words, he went to 'Ali b. al-Husayn, peace be on him, and asked for permission. The Imām was told that Abū Khālid was at the door, and he gave him permission (to enter). When Abū Khālid entered, the Imām came closer to him and said: 'You are welcome, Kankar! Why had you not visited us? What has appeared for you concerning us?' When Abū Khālid heard these words of 'Ali b. al-Husayn, he prostrated himself (in prayer), thanked Allah, and said: 'Praise belongs to Allah, who did not make me die until I recognized my Imām!' 'Abū Khālid, how did you recognize your Imām?' asked 'Ali b. al-Husayn, peace be on him. 'You called me with the name with which my mother, who gave birth to me, would call me,' answered Abū Khālid, 'I was ignorant of my affairs. I served Mohammed b. al-Hanafiya for a time, for I firmly believed that he was the Imām. When I asked him (about the Imām) through the Sacredness of Allah, His Messenger, and the Commander of the faithful, he guided me to you and said: 'Ali b. al-Husayn is the Imām

[1] Al-Tūsi, Rijāl.

over me and all the creatures of Allah. Then you gave me permission, hence I entered, came nearer to you, and you called me with the name with which my mother would call me, so I knew that you were the Imām whose obedience Allah made incumbent on every Muslim.'[1]" Kankar visited the Imām, peace be on him, frequently and took of his knowledge to the extent that he was numbered as one of his reliable companions.

148. Kaysān Ibn Kulayb

He was given the Kunya of Abā Sādiq. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Hasan al-Zaki, peace be on him, of the companions of Imām al-Husayn, the Lord of martyrs, peace be on him, of the companions of Imām Zayn al-'Ābidin, peace be on him, and of the companions of Imām Abi Ja'far al-Bāqir, peace be on him.[2]

149. Mālik Ibn 'Atiya

Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[3] Al-Najāshi said: "Mālik Ibn 'Atiya al-Ahmasi, Abū al-Husayn, al-Bujayli, al-Kūfi is a trustworthy (traditionalist). He narrated on the authority of Abi 'Abd Allah. He has a book, and a group (of traditionalists) reported the book.[4]" Mālik came to Imām al-Sādiq, peace be on him, and said to him: "I am a man from Bujayla. I swear by Allah that you are my masters. Those who do not recognize me come and ask me: 'Where are you from?' I answer them that I am a man from (the tribe of) Bujayla, who belongs to the Arabs. Do I commit sin when I do not say that I belong to a Hāshimite master?" "No," answered Imām al-Sādiq "Are you not

[1] AL-Kashi, Rijāl.
[2] Al-Tūsi, Rijāl.
[3] Ibid.
[4] Al-Najāshi.

among our followers in heart and inclination?" "Yes, by Allah," I replied. "You do not comitt sin when say that you are from the Arabs, for you are from them in lineage," explained the Imām.[1]

150. Mohammed Ibn Jubayr

b. Mutt'im. Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[2] He was one of the five persons who believed in the Imāmate of the Imām (Zayn al-'Ābidin), peace be on him.[3] Ibn Shahrāshūb numbered him as one of the Imām's companions.[4]

151. Mohammed Ibn Shahāb

al-Zuhri. Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him, and added that he was an enemy.[5] He ascribed him to his great grandfather, so his real name is as follows: Mohammed b. Muslim b. 'Ubayd Allah b. 'Abd Allah b. Shahāb.[6] It is necessary for us to talk briefly about some of his affairs:

A. His Birth

Al-Zuhri was born in the year 50 A. H. As for what was said that he and the Imām Zayn al-'Ābidin had the same age, it was not right, for the Imām was thirteen years older than him.[7]

[1] Mu'jam Rijāl al-Hadith, vol. 14, p. 178.
[2] Al-Tūsi, Rijāl.
[3] Al-Kashi, Rijāl.
[4] Al-Manāqib.
[5] Al-Tūsi, Rijāl.
[6] Tahdhib al-Tahdhib, vol. 9, p. 445. Al-Bidāya wa al-Nihāya, vol. 9, p. 340.
[7] Tahdhib al-Tahdhib, vol. 7, p. 307.

B. His Childhood

Al-Zuhri grew up in Medina (Yathrib). He communicated with Imām Zayn al-'Ābidin, peace be on him, and took a lot of his knowledge as well as he communicated with other than him from among the sons of the Companions (of the Prophet).

C. His Scientific Position

Ibn Hajar and Ibn Kuthayr said: "Al-Zuhri was among the Imāms of the Muslims.[1]" Al-Layth said: "I have never seen a scholar more qualified than (Mohammed) b. Shahāb or more knowledgeable than him. If I hear him speak about the arousal of an interest (targhib), I will say: 'None speaks well (about it) except this (i.e. Mohammed b. Shahāb).' If he speaks about man, I will say: 'None knows (man) except this.' If he speaks about the Qur'ān and the Sunna, his speech is comprehensive.'" Al-Layth reported on the authority of al-Zuhri (i.e. Mohammed b. Shahāb), who said: "None of the people has spread knowledge as I have done.[2]

D. His Generosity

Mohammed was among the generous Arabs. Concerning him 'Umar and Ibn Dinār said: "I have never seen anyone more conforming to the text of the hadith than al-Zuhri or more than him in making little of the dinār and the dirham. The dinārs and the dirhams with him were like dung.[3]" Concerning him, Fāiyid b. Aqram said:

Visit this and praise Mohammed, the generous
and mention his excellencies over the companions.
If it is said: Who gives his possessions generously?
It will be said: The munificent one, Mohammed b.
Shahāb.[4]

[1] Al-Bidāya wa al-Nihāya, vol. 9, p. 340.
[2] Tahdhib al-Tahdhib, vol. 9, p. 449.
[3] Al-Bidāya wa al-Nihāya, vol. 9, 342.
[4] Ibid.

Rajā' Ibn Hayāt blamed al-Zuhri for prodigality, saying: "The Umayyads may withhold from giving to you, and hence youwill destroy your expectations." Al-Zuhri promised to refrain from wasting. After this Rajā' Ibn Hayāt passed by al-Zuhri and found him spreading table-clothes loaded with honey and other foods, hence he said to him: "O Abā Bakr, this is not what you had promised to do!" "Dismount! I am the munificent who do not avail himself of experiences!" explained al-Zuhri. A poet composed a poem on these words of al-Zuhri, starting it with:

The clouds of munificence, whose rain is white sliver and gold, are in his fingers![1]

His Ties with the Umayyads

Al-Zuhri had strong ties with the Umayyads. He followed their policy and sincerely defended their persecutions. Hence they gave him properties lavishly. For example Hishām gave him eighty thousand dirhams that he mighty pay his debts.[2] Then al-Zuhri visited 'Abd al-Malik in Damascus, and he gave him a lot of money to help him pay his debts, and appointed for him a share of the Muslim Public Treasury.[3]

With Imām Zayn al-'Ābidin

Al-Zuhri admired Imām Zayn al-'Ābidin, peace be on him, very much. The historians narrated a group of valuable words through which he praised the excellencies of the Imām, his abundant jurisprudence and knowledge. I (the author) mentioned this in the previous chapters.

[1] Ibid., p. 344.
[2] Ibid, p. 343.
[3] Ibid., p. 341.

The Imām relieved him

Imām Zayn al-'Ābidin, peace be on him, removed al-Zuhri's worry. The historians said: "Al-Zuhri was the governor of the Umayyads. He tortured a man to the extent that the man died of torture. He was afraid of Allah, hence he escaped and entered a cave to serve Allah in it. The Imām went to the Sacred House of Allah to perform the hajj. He passed by the cave where al-Zuhri was. He was asked: 'Have you any need with al-Zuhri?' He responded to them and went to meet him in the cave. He found him frightened and hopeless of Allah's mercy. Hence he said to him: 'I fear for you of despair more than I fear for you of your crime. Send blood money to his family and go to your family and your religion.' Accordingly, al-Zuhri became happy and said to him: 'You have relieved me, my master. Allah knows better where to place his message.' Then al-Zuhri left the Imām and went to his family.[1]" The Imām saved him from a permanent worry which was about to kill him.

The Imām's Letter to al-Zuhri

Imām Zayn al-'Ābidin, peace be on him, wrote the following letter to al-Zuhri. The letter is one of the excellent political documents in Islam. In it the Imām criticized him for his relationship with the Umayyads and his rendering services to them. He warned him against Allah's chastisement and punishment. The letter is as follows:

"May Allah spare you and me from discords. May He have mercy on you (through saving) you from the Fire. He who recognizes your condition must have mercy on you. Allah lavished His favors upon you when He gave you sound body and prolonged your span. He established His arguments against you when he charged you with His Book, made you understand your religion, and made you recognize the Sunna of His Prophet Mohammed, may Allah bless him and his family. He appointed for you a duty in every favor which He

[1] Al-Manāqib. A narration similar to this has been mentioned in al-'Aqqd al-Farid, vol. 5, p. 127.

bestowed upon you, and every argument which He produced against you. When He decreed (a thing), He tried your gratitude toward it and manifested therein His favor toward you. Hence He said: If you are grateful, I would certainly give to you more, and if you are ungrateful, my chastisement is truly severe.

"So think, which sort of man will you be tomorrow when you stand before Allah, and He questions you about His favors toward you: How did you guard them? About His arguments against you, how did you perform them? Think not that Allah will accept your excuse, nor will He be satisfied with your negligence. Far be it from Him! Far be it from Him! This is not His (justice). He made it in His Book incumbent on the scholars when He said: You shall certainly make it known to men and you shall not hide it.[1] Know that the least (thing) you have hidden and the slightest (thing) you have done is that you have entertained the unjust during their lonesomeness, and made easy for them the path to error through your nearness to them when have come near to them, and your response to them when they
summoned you.So I fear that you will return with your sins tomorrow
along with the traitors, and that you will be questioned about what you have taken through your helping the oppressive with their oppression. You have taken that which does not belong to you from him who has given to you, and you have approached him who has not returned rights to their owners, nor have you repelled falsehood when he has brought you near. You have loved those who have swerved from Allah. Did they (the oppressive) not summon you to make you as a pole in order to turn the mill of their persecutions through you, a bridge to cross over you to their afflictions, a ladder to their acts of misguidance, summoner to their error, and a follower of their way? Through you they (make people) doubt the scholars, and incline the hearts of the ignorant toward them. Neither their special ministers nor their strong helpers have reached what you have reached in setting

[1] Qur'ān, 3, 186.

right their corruption and (making) the elite and commonality refer to them. How little is what they have given to you in comparison with what they have taken from you! How little is what they have set up for you! So how is that which they have ruined against you? Hence reflect on yourself, for none reflects on it other than you. Reckon with it with the reckoning of a responsible man.

"Consider carefully your gratitude to Him who nourished you with His favors when young and old. I fear that you will be as Allah has said in His Book: Then there came after them an evil posterity who inherited the Book, taking only the frail good of this low life and saying: We will be forgiven![1] You are not in the abode of permanence. You are in the abode which has showed departure. One's subsistence after his companions is useless. Blessed is he who is fearful (of Allah) in the world! How miserable is he who dies and his sins remain behind him!

"Beware! For you have been told about (departure). Hasten, for you have been postponed. You deal with Him who is not ignorant. He who keeps against you is not heedless! Prepare yourself, for a distant journey has approached you. Remedy your sins, for they have become dangerous maladies. Think not that I want to scold you or to revile you. However, I want Allah to refresh your past opinion, and to return to you your forgotten religion, and I have mentioned these words of Allah, the Exalted: And continue to remind, for surely the reminder profits the believers.[2]

"Have you disregarded mentioning your past companions and remained behind them like a ewe with broken horn? Think! Were they tried as you have been tried? Did they fall into that which you have fallen? Or do you think that they knew the good which you have mentioned, and were they ignorant of what you have known? Rather you have attained what has rested in the breasts of the populace. For they have followed your opinion and work in accordance with your

[1] Ibid., 7, 168.
[2] Ibid., 51, 55.

command. They have clung to you. If you regard something as lawful, they will regard it as lawful, and if you regard something unlawful, they will regard it as unlawful. You have not (such qualities). However, the things which have made them support you are: their desire in that which in your hands, the absence of their (religious) scholars, the dominance of ignorance over you and them, love for presidency, you and they have sought the world. Do you not consider the ignorance and vainglory in which you are? (Do you not consider) the trial and temptation in which the people are? What they have seen has tempted them and distracted them from their earnings. Hence their souls have yearned for reaching the knowledge which you have reached in order to attain through it what you have attained. Because of you, they have fallen into a see whose depth none can reach, and into a trial which none can ordain. You and we belong to Allah, and we seek help from him.

"Now then, turn away from that in which you are, that you may follow the righteous, who were buried in their worn clothes, whose stomachs were adhered to their backs, whom nothing veiled from Allah, the world seduced not, nor were they fascinated by it, who desired (Allah), sought (Him), but shortly after this, they joined (Him). If the world has attained this degree of you- in spite of your old age, the firmness of your knowledge, and the presence of your origin-then how the youngster is safe in his age, the ignorant in his knowledge, the feeble in his opinion, and the abnormal in his intellect? We belong to Allah and to Him is our return! To whom shall we speak? And whom shall we admonish? We complain to Allah of our grief and what we see in you! Allah is sufficient for us regarding our affliction through you!

"Hence, think! How will you thank Him who nourished you through His favors when young and old? How will you magnify Him who has adorned you with His religion among the people? How will you preserve the covering of Him who has covered you over among them? How is your nearness and remoteness from Him who

commanded you to be near to Him in lowliness? Why do you not be attentive of your heedlessness, release (yourself) from your stumble, and say: By Allah, I did not stand for Allah one time through which I gave life to religion or deadened falsehood for His sake? Is this your thanksgiving to Him who has charged you (with His Book)? I fear that you will be as Allah has said in His Book: Who neglected prayers and followed the sensual desires, so they will meet perdition.[1] Allah has entrusted you with His Book, and deposit His knowledge with you, but you have neglected them. As a result, we praise Allah who has released us from that through which He has tried you! Greetings![2]" I (the author) thing that there is no political document more wonderful than this one. This is because the Imām:

 criticized al-Zuhri for his communicating with the Umayyads, for he had exalted scientific position.

 made it incumbent on (the Muslims) to refrain from communicating with the Umayyad unjust government.

 showed that al-Zuhri made the hearts of the people inclined to the Umayyads when he joined them.

 indicated that the Umayyads employed al-Zuhri as bridge to cross over him in order to persecute the subjects and to deprive them of their rights.

 explained that the Umayyads spent lavishly on al-Zuhri to strip him of his religion and dignity.

 proved that the youths sought knowledge for attaining official jobs, not for Allah, as al-Zuhri did.

 reminded al-Zuhri of Allah's favors toward him and warned him against His punishment and vengeance.

[1] Ibid., 19, 59.
[2] Tuhaf al-'Uqūl, pp. 274-277.

AL-Zuhri's Narrations from the Imām

Al-Zuhri narrated a group of traditions from the Imām. Some of the traditions concern Islamic law; some concern the manners of conduct and noble moral traits; some concern the Imām's affairs and conditions. We mentioned these traditions in the previous chapters.

Al-Zuhri accused of Showing Enmity toward Ahl al-Bayt

In his book 'al-Rijāl', Shaykh al-Tūsi mentioned that al-Zuhri was among those who detested the members of the House (ahl al-Bayt) , peace be on them. This has been mentioned by some other eminent religious scholars. However, our sources which have mentioned many of his affairs have not mentioned that he showed enmity toward them. Al-Sayyid al-Khū'i said: "According to what we have mentioned, it seems that the enmity which has been ascribed to him (al-Zuhri), according to what Shaykh (al-Tūsi) has mentioned, has not been established. Rather it is not authentic apparently.[1]"

The Death of al-Zuhri

Al-Zuhri died in the year 123 A. H. It was said that he died in a year other than this.[2]

152. Mohammed Ibn 'Ali

b. al-Husayn[3], Imām al-Bāqir, the one who split open the knowledge of those who were before and after him. Shaykh al-Tūsi numbered him as one of those who narrated on the authority of his

[1] Mu'jam Rijāl al-Hadith, vol. 16, p. 202.
[2] Tahdhib al-Tahdhib.
[3] Al-Tūsi, Rijāl.

father ,Imām Zayn al-'Ābidin, peace be on him.[1] He, peace be on him, was among the great figures of the world, among those who made the history of the Muslim community when he spread knowledge all over its lands. Praise belongs to Allah, I (the author) had the honor to write about his brilliant behavior, which belonged to that of his fathers, from whom Allah took away the uncleanliness and purified completely, hence I think that there is no need to write about it again. For further information, please, see 'The Life of Imām Mohammed al-Bāqir'.

153. Mohammed Ibn 'Umar

b. Imām 'Ali, the Commander of the faithful, peace be on him. Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him, and added: "It was said that he did not narrate on his authority."[2] Ibn Sharāshūb said: "His father, 'Umar, mistreated Imām 'Ali b. al-Husayn, and shortly after this Mohammed came to the Imām and began kissing him, hence the Imām said to him: 'My cousin, your father's turning away from me will not prevent me from continuing ties with my blood relations; to prove this I am going to marry you to my daughter, Khadija.[3]"

154. Mohammed Ibn Qays

al-Ansāri. Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[4]

155. Muslim Ibn 'Ali

Ibn Butayn. Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[5]

[1] Ibid.
[2] Ibid.
[3] Al-Manāqib.
[4] Al-Tūsi, Rijāl.
[5] Ibid.

156. Ma'rūf Ibn Kharbūdh

Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[1] Al-Kashi numbered him as one of the group of the people whom the band (i.e. the Shi'ites) regarded as trustworthy and followed in jurisprudence.[2] He narrated on the authority of Imām 'Ali b. al-Husayn, Imām Abi Ja'far, peace be on them, Abi al-Tufayl, and al-Hakam b. al-Mustawrad. Hanān b. Sudayr, al-Rabi' al-Musalli, 'Abd Allah b. Sanān, and others reported on his

uthority.[3] Ibn Hayyān regarded him as trustworthy.[4]

157. Mundhir al-Thawri

Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[5] Ibn Hajar said: "Al-Mundhir b. Ya'li, Abū Ya'li al-Kūfi, reported on the authority of Mohammed b. 'Ali b. Abi Tālib, al-Rabi' b. Khuthaym, Sa'id b. Jubayr, and others." Ibn Sa'd numbered him as one of the third class in Kūfa and said: "He was a reliable (traditionalist) and narrated few traditions.[6]"

158. Al-Minhāl Ibn 'Amrū

al-Asadi. According to this title, Shaykh al-Tūsi numbered him as one of the companions of Imām al-Husayn, peace be on him, and of Imām Zayn al-'Ābidin, peace be on him.[7] He narrated on the authority of Imām 'Ali b. al-Husayn, Imām Abi Ja'far, and Imām Abi

[1] Ibid.
[2] Al-Kashi.
[3] Mu'jam Rijāl al-Hadith, vol. 18, p. 265.
[4] Tahdhib al-Tahdhib, vol. 10, p231..
[5] Al-Tūsi, Rijāl.
[6] Tahdhib al-Tahdhib, vol. 10, p. 304.
[7] Al-Tūsi, Rijāl.

'Abd Allah, peace be on them.[1] Ibn Ma'n, al-Nisā'i, and others regarded him as trustworthy.[2]

159. Al-Minhāl Ibn 'Amrū

al-Tā'i. He met Imām Zayn al-'Ābidin, peace be on him, in Syria when he was taken as captive to the most tyrannical of the Umayyads, Yazid b. Mu'āwiya, and asked him: "How have you received the evening, O son of the Apostle of Allah?"

The Imām, peace be on him, him and answered him: " Woe unto you! How have we received the evening? We received the evening like the Israelites among the people of Pharaoh: they kill their sons and take their women captive.[3]"

160. Maymūn al-Bān

Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him, of the companions of Imām al-Bāqir, and of Imām al-Sādiq, peace be on them.[4]

161. Maymūn al-Qiddāh

Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[5] Maymūn frequently visited the pure Imāms, peace be on them, hence he understood their words and purposes. In this connection Salām b. Sa'id al-Makhzūmi said: "While I was sitting with Abi 'Abd Allah, peace be on him, 'Abbād b. Kuthayr (the worshipper of the people of Basrah), b. Shurayh (the jurist of the people of Kūfa) came to him. Maymūn al-Qiddāh, the retainer of Abi Ja'far, peace be on him, was already with Abi 'Abd Allah, peace be on him. 'Abbād b.Kuthayr asked:'O Abā 'Abd

[1] Mu'jam Rijāl al-Hadith, vol. 19, p. 10.
[2] Tahdhib al-Tahdhib, vol. 10, p. 320.
[3] Mu'jām Akhbār al-Rijāl, vol. 19, p. 11.
[4] Al-Tūsi, Rijāl.
[5] Ibid.

Allah, how many garments did you use to shroud Allah's Messenger, may Allah bless him and his family?' '(We used three garments: two garments called Sahāri and one garment was called Hibra, and it was little cold,' answered Abā 'Abd Allah. It seemed that 'Abbād b. Kuthayr was not satisfied (with this answer), hence Abū 'Abd Allah said: 'The date-palm of Maryam was a stone when it came down from the heaven.' When they left him, 'Abbād b. Kuthayr said to b. Shurayh: 'By Allah, I do not know (the meaning) of this example Abū 'Abd Allah gave to me.' Hence b. Shurayh said: 'This young man (i.e. Maymūn al-Quddāh) can tell you (about its meaning), for he belongs to them (the Imāms).' 'Abbād b. Kuthayr asked Maymūn, and he answered: 'Do you not know what he said to you?' 'No, I do not,' replied 'Abbād b. Kuthayr. 'He gave you an example concerning himself; he told you that he was among the children of Allah's Messenger, may Allah bless him and his family, hence he has the knowledge of Allah's Messenger; therefore their knowledge is right and others' knowledge is wrong.'[1]"

162. Yahyā Ibn Umm al-Tawil

al-Matt'ami. Shaykh al-Tūsi numbered him as one of the companions of Imām Zayn al-'Ābidin, peace be on him.[2] Yahya was an excellent believer. It is enough for his high position that Imām Abū 'Abd Allah al-Sādiq said: "After the murder of al-Husayn, peace be on him, the men renounced their (doctrine) except three persons, who were Abū Khālid al-Kābuli Yahyā, Ibn Umm al-Tawil, and Jubayr b. Mtt'im, and then the men followed (us) and became great in number.[3]" Al-Hajjāj b. Yousif al-Thaqafi- the tyrannical, criminal governor- ordered Yahyā to be brought before him. When Yahyā

[1] Mu'jām Akhbār al-Rijāl, vol. 19, p. 141.
[2] Al-Tūsi, Rijāl.
[3] Al-Kashi, Rijāl.

was brought before him, he ordered him to curse Imām 'Ali, the Commander of the faithful, peace be on him, but Yahya refused to curse the Imām. Hence al-Hajjājj commanded his swordsmen to cut off his hands and his legs and to kill him, and they did.[1] As a result, Yahyā died martyr for his faith and religion.

163. Abū Maryam

He was among Imām Zayn al-'Ābidin's companions who were called with their kunya. His real name is Bukayr b. Habib.[2] I (the author) have found no other information about him.

164. Umm al-Birr

She was one of the women who narrated on the authority of Imām Zayn al-'Ābidin, peace be on him. She was a meritorious lady. It was said that her name was Habbāba al-Wālibiya.[3]

With this we will end our speech about the companions of Imām Zayn al-'Ābidin, peace be on him, the narrators of his traditions, and his students who formed the science society in that time, for they availed themselves of his knowledge, which played an important role in creating the science movement in those times.

[1] Ibid.
[2] Al-Tūsi, Rijāl.
[3] Ibid