Sayyid ‘Abd Al-’Azim Al-Hasani — part 1/2

Notes

1. 1.Translator’s note: His name was Abu al-Qasim Isma’il bin ‘Abbad bin al-’Abbas bin ‘Abbad bin Ahmad bin Idris. A man of letters of the Buyid period, he was also known with the honorific title of Kafi al-Kufat. He was probably born at Istakhr in 326 AH/938 AD in a family of high officials. His father had been a vizier of the Buyid prince Rukn al-Dawla. He himself became the vizier of Rukn al-Dawla’s son Mu’ayyid al-Dawla when the latter was the governor of Isfahan and its dependencies. Sahib bin ‘Abbad had written many official correspondences (al-Rasa ‘il) as part of his administrative and political duties, a volume of which has survived and which was written during the reign of Mu’ayyid al-Dwala, wherein the author comes across as demonstrating a constant and efficient pre-occupation with exactitude in the management of finances and the maintenance of public order. After the death of Mu’ayyid al-Dawla, he continued to function as vizier to Fakhr al-Dawla who confirmed him in his position. Sahib bin ‘Abbad is remembered as one of the great viziers of Muslim history even by his adversaries, belonging to the category of ministers who were able to acquire an almost autonomous personal power, becoming temporarily the true masters of the state while serving incompetent princes who were either unsuited or indifferent to the tasks of administration,. Sahib bin ‘Abbad however, gained greater fame due to the foremost place he occupied in the history of Arab literature and also due to his patronage of scholars and poets. He was apprenticed to the profession of Katib in his youth with Ibn ‘Amid, his mentor who possessed a strong traditional cultural background as well as knowledge of theology and philosophy. Further, during his stay in Baghdad he was able to frequent the literary circles there and collect many traditions which he was able to put to use later. He was also fortunate to gain chance access to many teachers including the grammarian Ibn Faris, at Ray. Thus these favourable circumstances allowed him to acquire an extensive knowledge in all fields of Arabic culture such as exegesis, hadith, history and the literary sciences such as grammar, theology and literary criticism. He was a poet and also skilled in prose and showed a marked taste for rhymed prose. His biographers disagree as to the identity of his affiliation with any particular school in Islam. The Shi’ites, such as Ibn Babwayhi claim him to be theirs and the Mu’tazili Qadi ‘Abd al-Jabbar even accused him of being a Rafidhi, while others mention him to belong to the Zaydis, the Hanafis, the Shafi’is and even to the Hashwiyya, but he is supposed to have considered himself to be a Mu ‘tazili. However, like many Mu ‘tazilites of the Baghdad School, his position regarding the Imamate was in favour of Imam ‘Ali (‘a) and in later life he also came to believe that the Caliphate was conferred by virtue of nass, i.e. explicit designation and thus came to be allied with the Shi’ites. He died at Rayy in 385 AH/995 AD. For more details refer to the article by Cl. Cahen on Sahib bin ‘Abbad in the Encyclopaedia of Islam, second edition, volume 3, page 671.
2. 2.Translator’s Note: This is the additional name, which does not appear in the first statement of lineage.
3. 3.Translator’s note: Shaykh al-Mufid writes in his book Kitab al-Irshad that Imam al-Hasan (‘a) had eight sons, namely; Zayd bin al-Hasan, al-Hasan bin al-Hasan, ‘Umar bin al-Hasan and his two brothers Qasim and ‘Abdullah, ‘Abd al-Rahman bin al-Hasan, al-Husayn bin al-Hasan known as al-athram (meaning: ‘the one with the broken tooth’) and his brother Talha bin al-Hasan. Nothing is known about the last two sons of Imam al-Hasan save that they were noble men. ‘Abd al-Rahman bin al-Hasan died at al-Abwa ‘ whilst a pilgrim, during the life time of his uncle al-Husayn with whom he had gone on pilgrimage. ‘Umar bin al-Hasan and his two brothers Qasim and ‘Abdullah were martyred in Karbala ‘ with their uncle al-Husayn (‘a). Zayd bin al-Hasan who was the eldest of Imam al-Hasan (‘a)’s children was in charge of the Prophet’s sadaqat and highly esteemed and noble. The poets praised him and he was well-known for his generosity with people coming to him from far and wide seeking his favours. He died at the ripe old age of ninety years without claiming the office of the Imamate after his father. Shaykh al-Mufid has recorded a number of poems eulogising him in al-Irshad. Al-Hasan bin al- Hasan was a noble and pious man and in charge of the sadaqat of Amir al-Mu ‘minin. He was present in Karbala ‘ with his uncle al-Husayn (‘a). He was captured wounded and later recovered from his wounds. He was married to a daughter of Imam al-Husayn (‘a) by the name of Fatima and died at the age of thirty five. He did not claim the Imamate either, after his father. For details see Kitab al-Irshad of Shaykh al-Mufid, page 289 – 295.
4. 4.Translator’s Note: This would be al-Hasan bin al-Hasan bin ‘Ali bin Abi Talib (‘a).
5. 5.Translator’s Note: This refers to his father ‘Abdullah and grandfather ‘Ali.
6. 6.Translator’s Note: This refers to his great grandfather al-Hasan.
7. 7.Translator’s Note: This refers to his great great grandfather Zayd, the son of Imam al-Hasan (‘a).
8. 8.Translator’s note: This is Hisham bin al-Hakam, regarding whom the Imami biographer al-Najashi writes that he was known by the epithet of Abu Muhammad. He is reported variously to have been a client of the tribe of Banu Kinda or Banu Shayban. As for his place of birth, it was Kufa ‘, while he grew up in Wasit and carried out trade in Baghdad where he moved at the end of his life around the year 199 AH and it is said that he died in that same year. He had many books to his credit. He transmitted traditions from the sixth and seventh Imams and was reliable in hadith transmission as well as proficient in hadith verification. Shaykh al-Tusi writes that he was among the close associates of Imam al-Kadhim (‘a) and engaged in many debates with the opponents on matters relating to the principles of religion. He would soundly defeat any opponent on the subject of the Imamate and was very adept in the art of polemics; ever ready with apt rejoinders. Ibn Shahr Ashub writes that Imam al-Sadiq (‘a) elevated him to the position of a leader whilst he was yet a youth and said the following regarding him: ‘he is our supporter by means of his heart, tongue and hands; he is one who protects and champions our cause, spreads forth and disseminates our teachings, supports our rights and fends off the attacks and falsehoods hurled at us by our enemies. Whoever follows him and his teachings follows us while whoever opposes him has opposed us’. For further biographical details and considerations, refer to Mu ‘jam Rijal al-Hadith of Sayyid al-Khu ‘i, volume 20, page 297-323.
9. 9.Al-Kafi volume 1, page 224.
10. 10.Such as Ibrahim bin Abi Mahmud, in ‘Uyun Akhbar al-Ridha’ volume 2, page 113, and volume 1 page 27. Mustadrak al-Wasa ‘il volume 3, page 614, al-Tawhid page 176. Also Sahl bin Sa’d, as in the book Fadha ‘il al-Ash-hur al-Thalatha of al-Saduq, page 63.
11. 11.Al-Ikhtisas of Shaykh al-Mufid page 247.
12. 12.Translator’s Note: Four of the Twelve Imams are known to have had the epithet ‘Abu al-Hasan’. They are Imam ‘Ali (‘a), the seventh Imam al-Kadhim (‘a), the eighth Imam al-Ridha’ (‘a) and lastly the tenth Imam al-Hadi (‘a).
13. 13.Translator’s note: The author has unfortunately not supplied a reference for this tradition and neither have I been able to identify it. Nevertheless, there is no reason to doubt the genuineness of the tradition nor its attribution to the named Imams in light of the author’s known erudition and care in scholarship.
14. 14.Translator’s Note: The “Usul” formed the primary texts of Shi’ite hadith literature. They tended to be little notebooks or manuscripts compiled by the companions and disciples of the Imams, during their times. The companions would jot down the narrated traditions of the Imams as well as their teachings on various aspects of the faith. And if there was an intermediary between the compiler and the Imams, such an intermediary tended to be just one or two persons. This literature belonged to the time before the period of the larger compilations, which have come down to us today. Most of these primary compilations are no longer extant. For a useful study of this literature in the English language, please refer to the article: ‘Al-Usul al-Arba’u Mi’a’ by E. Kohlberg, published in Jerusalem Studies in Arabic and Islam (JSAI), 10, 1987.
15. 15.Translator’s Note: The first phase of the ‘Jami’’ compilations, meaning ‘the comprehensive compilations’ was in the fourth century hijri/tenth century AD, when the hadith works Usul al-Kafi of al-Kulayni, Man la Yahdhuruhu al-Faqih of al-Saduq, al-Tahdhib and al-Istibsar of al-Tusi were compiled. The second phase of the comprehensive compilations took place in the eleventh and twelfth centuries’ hijri/seventeenth century AD, when the hadith works al-Wafi of Muhsin Fayd al-Kashani, Wasa ‘il al-Shi’a of al-Hurr al-’Amili and Bihar al-Anwar of al-Majlisi were compiled. For a concise account of these collections and their contents please refer to: Introduction to Hadith by A.Fadli, tr. N.Virjee, United Kingdom, 2002, page 80-88.
16. 16.Translator’s note: The Imami biographer al-Najashi writes about him as follows: Muhammad bin Abi ‘Umayr Ziyad bin ‘Isa, known by the epithet of Abu Ahmed al-Azdi, was a client of the tribe of Muhlib bin Abi Safra. A resident of Baghdad from whence his origins lay, he met the seventh Imam Abu al-Hasan Musa (‘a) and heard and narrated traditions from him in some of which the Imam refers to him with the epithet of Abu Ahmed. (However Shaykh Tusi writes that he did not narrate any traditions from the seventh Imam). He also narrated traditions from the eighth Imam al-Ridha’ (‘a). (Shaykh Tusi writes that he also met the ninth Imam al-Jawad (‘a)) He possessed an exalted position and a great rank, both among the Shi’a and the Sunna. Al-Jahiz confirms him in his work Al-Bayan wa al-Tabyin to be an important personality of the Rafidhites. He was imprisoned during the reign of Harun al-Rashid, allegedly because he refused to take up some judicial responsibilities or because he refused to divulge the identities and whereabouts of the Shi’a and the companions of the seventh Imam Musa bin Ja’far (‘a). For this, it is reported he was whipped so harshly that he was about to give in due to the intensity of the pain when he heard the voice of Muhammad bin Yunus bin ‘Abd al-Rahman (who seems to have been incarcerated in the same prison, perhaps) admonishing and exhorting him thus ‘Fear God O Muhammad bin Abi ‘Umayr’. So he bore this tribulation patiently and God granted him relief. It is also reported that Ma ‘mun had him arrested till he agreed to undertake judicial responsibilities of some provinces. Al-Najashi writes that Muhammad bin Abi ‘Umayr composed 94 books and died in 217 AH/832 AD. A certain Ahmed bin Muhammad bin ‘Isa transmitted the books of a hundred companions of the sixth Imam al-Sadiq (‘a) from him. His books were on various theological and legal subjects as well as at least one work on the Maghazi. For further details of his life and works, please refer to Mu ‘jam Rijal al-Hadith of Sayyid al-Khu ‘i, volume 15, page 297.
17. 17.Rijal al-Najashi, volume 2, page 206, entry number 888.
18. 18.Translator’s note: This is Ahmad bin Muhammad bin Khalid bin ‘Abd al-Rahman bin Muhammad bin ‘Ali al-Barqi. His family hailed from Kufa but later settled in a small village near Qum called Barq Rud from which the family got the title Barqi. The reason for this migration is said to have been the participation of Ahmad’s great grandfather Muhammad in the failed revolt of Zayd bin ‘Ali bin al-Husayn (‘a) in 122 AH/740 AD due to which he was subsequently killed. His father was a disciple of the eighth and ninth Imams and transmitted traditions from them. Ahmad himself was a disciple of the ninth and tenth Imams and was known as a compiler and transmitter of traditions. Both al-Najashi and al-Tusi considered Ahmad to be trustworthy in hadith transmission. He was the author of numerous books but he is most well-known for his book of traditions by the title ‘Kitab al-Mahasin’ which has survived to date and his biographical dictionary. His death date is given as either 274 AH / 888 AD or 280 AH/894 AD. These biographical details have been sourced from the article: ‘A Shi’a Life-Cycle According to Barqi’s Kitab al-Mahasin’ by Roy Vilozny and published in Arabica, tome 54, issue 3, 2007.
19. 19.Translator’s note: The expression in the text here is ambiguous. It says (في سكة الموالي). The word سكة means a side street or a lane. Refer to page 416 of Hans Wehr Dictionary of Modern Written Arabic. The word موالي is the plural of مولى. The plural, if read with a fatha on the م can mean a lord, a master, a protector, etc. If it is read with a dhamma on the م then it means a client, a companion, a friend, a supporter, a patron, etc. The word in the singular however, can mean any of these meanings. Refer to Hans Wehr page 1101 as well as other dictionaries. Thus here, the expression may mean ‘the lane of the lords’ or ‘the lane of the supporters/friends’. It is my presumption that it means ‘the lane of the friends and supporters of the Shi’a’.
20. 20.Rijal al-Najashi, volume 2, page 65, entry number 651.
21. 21.Translator’s note: This is a reference to the eminent research scholar of the previous century, Aqa Buzurgh al-Tehrani who passed away in 1970 in ‘Iraq. For details of his life, scholarly career and contributions, please refer to: http://www.imamreza.net/eng/imamreza.php?id=1990
22. 22.Translator’s note: This is a reference to the author of this article; i.e. Shaykh al-Subhani.
23. 23.Translator’s note: This is the tenth Imam (‘a).
24. 24.Kitab al-Tawhid, the chapter on unity and anthropomorphism page 81, hadith number 37.
25. 25.Translator’s note: This is the tenth Shi’ite Imam Abu al-Hasan ‘Ali bin Muhammad, whom popular Shi’ism refers to with the honorific title al-Naqi rather than the title al-’Askari by which he has been described in this tradition. Popular Shi’ism knows his son and the eleventh Shi’ite Imam with this title. The title al-’Askari here serves the purpose of an associative adjective. An associative adjective (or a nisba adjective) is a noun that is appended to a person’s name to indicate that person’s significant relationship or link with a particular place, family, thing, etc. Thus the eleventh Imam is popularly known as al-’Askari because he lived, died and was buried in the city of al-’Askar. Yet the narrator has not erred in referring to the tenth Imam as al-’Askari. This is because the tenth Imam also lived, died and is buried in this same city. This city is better known by the name of Samarra ‘. Samarra ‘ was a city that served as the capital of the Abbasid caliphs from 221 AH/836 AD till 279 AH/892 AD, when Baghdad once again became the capital of this dynasty. It lies at present, some 125 km north of Baghdad. During its heyday it was one of the largest cities of ancient times. In about 220 AH /834-5 AD the caliph al-Mu’tasim left Baghdad and chose the site of the city of Samarra ‘ as his new capital. The reason for his departure from Baghdad is said to have been due to the conflict between the residents of Baghdad and his army and thus he wanted to establish a base for his army outside Baghdad. As a result, he chose the site where the city of Samarra ‘ stands today and therefore Samarra ‘ was also known at that time by the name of ‘Askar Mu’tasim, meaning ‘the army campsite of Mu’tasim’. This name later became shortened to Al-’Askar. It is said that the original name of Samarra ‘ was ‘Surra man Ra ‘a ‘‘ meaning ‘he who sees it is delighted’, which was later shortened to Samarra ‘. Thus this city had two names; Samarra ‘, short for Surra man Ra ‘a ‘ and Al-’Askar, short for ‘Askar Mu’tasim. The tenth Imam was summoned there from Medina during the reign of al-Mutawakkil. Thus it would be historically valid to call both these two Imams as ‘al-’Askari’ and indeed, they are both referred to in Shi’a literature at times as al-’Askariyyayn; meaning the two ‘Askaris. However popular Shi’ism refers to the tenth Imam with the title al-Naqi and the eleventh Imam as al-’Askari. For more details refer to the article by A. Northedge on the city of Samarra in the Encyclopaedia of Islam, second edition, volume 8, page 1039.
26. 26.Kamil al-Ziyarat, page 537, chapter 107, hadith number 1.
27. 27.Mustadrak al-Wasa ‘il volume 3, page 614.
28. 28.Translator’s note: The Imami biographer al-Najashi writes that Zurara bin A’yan bin Sansan was a leading personality of the Shi’ite of his times and of the past. He was a known reciter of the Qur’an, a jurist, a theologian, a poet and a litterateur. He was truthful in what he transmitted and was known to have had a book on the subject of human capacity and predestination. He died in 150 AH/767 AD. Shaykh al-Tusi writes that Zurara’s name was ‘Abd Rabbih while his epithet was Abu al-Hasan and Zurara was his title. His father A’yan bin Sansan was a Roman slave and belonged to a man from the tribe of Banu Shayban, who taught him the Qur’an and then freed him. H e was a monk, hailing from Byzantium. Shaykh al-Tusi believed Zurara to be from the companions of the Imams al-Baqir, al-Sadiq and al-Kadhim (‘a) and wrote that he had many compositions to his credit. Al-Barqi also counted him among the companions of these three Imams. Kashi writes the following in the context of mentioning the names of the jurists from the companions of the fifth and sixth Imams that: ‘the Shi’ite scholars were unanimous regarding the veracity of these foremost, from the companions of Abu Ja’far and Abu ‘Abdillah (‘a). They submitted to them in matters of the law and held the following six to be the most knowledgeable from these foremost ones, and they were; Zurara, Ma’ruf bin Kharrabudh, Burayd, Abu Basir al-Asadi, Fudhayl bin Yasar and Muhammad bin Muslim al-Ta ‘ifi, while they held Zurara to be the most knowledgeable and erudite of these six. Several reports of praise and commendation by the Imams have been transmitted in favour of Zurara, some of which shall be reproduced below. The sixth Imam said ‘Indeed the companions of my father were a source of pride and an embellishment whether alive or dead; and by these companions, I mean Zurara, Muhammad bin Muslim, Layth al-Muradi and Burayd al-’Ijli. These were the custodians and executors of justice; those who spoke the truth excessively; these are the foremost and those brought close’. Zurara narrates from the sixth Imam that he told him, ‘O Zurara, your name is registered among the people of heaven...’ Abu Basir narrates that he said to Imam Sadiq (‘a) as follows: ‘Indeed your father mentioned to me that “Abu Dharr, Miqdad and Salman the Persian shaved their heads in their readiness to fight Abu Bakr!” So he said “Had it not been for Zurara, I would have thought my father’s teachings to have been lost!” Ibn Abi ‘Umayr reports that he asked Jamil bin Darraj ‘what was your best and most delightful meeting and gathering?’ He replied; ‘yes indeed, we used to be in the presence of Zurara bin A’yan as youths studying books around a teacher!’ Mufaddhal bin ‘Umar reports ‘One day Faydh bin al-Mukhtar was visiting Imam Sadiq (‘a) and mentioned a verse from the Qur’an which the Imam interpreted. Then Faydh asked the Imam “what are these differences that I see among your adherents?” The Imam asked in surprise “and what are these differences?” He said “I was once seated among your adherents, in their circle in Kufa ‘ and was on the verge of doubting them due to the differences in their speech, but then I resorted to Mufaddhal bin ‘Umar who assisted and guided me in that regards such that I felt comfortable and my heart felt at ease". So the Imam said: "Indeed, the situation is as you have said, O Faydh. The people are very fond of attributing lies and falsehoods to us as if that was the only thing that God had enjoined on them. I narrate a teaching to one of them, but he hardly leaves my presence before misinterpreting it, and that is because they do not desire our teachings or our love near God, rather they desire to gain the comforts of this world by it. And all of them desire to be known as leaders. Certainly, no servant (of Allah) extols his self save that God humbles and degrades him and there is no servant who humbles himself except that God raises his status and dignity. Hence, if you wish to acquire (our) t
29. 29.Translator’s note: The Imami biographer al-Najashi writes that Muhammad bin Muslim bin Riyah had the epithet of Abu Ja’far and was the client of the tribe of Thaqif al-A’war; thus he is variously known as al-Thaqafi and also as al-Ta’ifi. He was a prominent member of the Shi’ite in Kufa ‘, and a pious jurist. He had the opportunity to associate and keep company with the Imams al-Baqir and al-Sadiq (‘a), from whom he narrated much. He had a book titled ‘Four Hundred Problems regarding the Permissible and the Impermissible’. He died in 150 AH/767 AD. Shaykh al-Tusi writes that he was approximately 70 years old when he died and that he was one eyed and a miller by profession. The Imami biographer Kashi writes that Muhammad bin Muslim was considered from among those companions of the Shi’ite Imams whose quality of reliability and trustworthiness enjoyed universal unanimity among the Shi’ite scholars, and that the Shi’ite scholars yielded to him in matters of the law. Kashi also reports from ‘Abdullah bin Abi Ya’fur that when he complained to the 6th Imam of not having regular opportunities to visit him and acquire solutions from him for his problems, the Imam replied ‘then what stops you from referring to Muhammad bin Muslim al-Thaqafi, for he has heard many traditions from my father who considered him eminent and reliable’. Kashi even reports this statement of Muhammad bin Muslim himself as having said ‘no problem vexed me save that I asked about it to Imam al-Baqir (‘a) till I had asked him the answers to 30,000 problems. I also asked Imam al-Sadiq (‘a) the answers to 16000 problems’. The 6th Imam is also reported to have praised Muhammad bin Muslim and some others as follows: ‘I have not come across any who enlivens our memory and the teachings of my father save Zurara, Abu Basir Layth bin al-Muradi, Muhammad bin Muslim and Burayd bin Mu’awiya al-£jli... These are the protectors of the faith, the reliable and trustworthy companions of my father regarding his teachings on the permissible and impermissible. They are close to us in this world and in the hereafter’. The sixth Imam is also reported to have said: ‘Announce the good news of heaven to the humble ones; Burayd bin Mu’awiya al-jli, Abu Basir Layth al-Bakhtari al-Muradi, Muhammad bin Muslim and Zurara; four illustrious and excellent ones, faithful and reliable custodians of the teachings of God regarding the permissible and impermissible. Had it not been for these, then the vestiges of Prophethood would have been severed and been obliterated’. For further details and biographical considerations, please refer to Mu ‘jam Rijal al-Hadith of Sayyid al-Khu’i, volume 18, page 246-259.
30. 30.Translator’s note: The Imami biographer al-Najashi writes that Yunus bin ‘Abd al-Rahman had the epithet Abu Ahmad and was the client of ‘Ali bin Yaqtin who was himself the client of the clan of Banu Asad. He was an important Shi’ite personality, possessing integrity and a great status. He was born during the reign of the Umayyad ruler Hisham bin ‘Abd al-Malik (r 724 AD - 743 AD) and though he got the opportunity to see Imam al-Sadiq (‘a) between the hillocks of Safa and Marwa (in Mecca, probably during the pilgrimage season) however, he is not known to have transmitted traditions from him. On the other hand, he did transmit traditions from Imam al-Kadhim and Imam Ridha’ (‘a) and Imam Ridha’ (‘a) used to direct the lay Shi’ite to him in matters relating to religious knowledge and juridical verdicts. He was also one of those who were greatly coveted by the Waqifa, a splinter group which seceded from the Shi’ite fold after the murder of Imam al-Kadhim (‘a) in Harun al-Rashid’s prison. They held various ideas regarding the seventh Imam, the core ones being that he was the promised Mahdi and that he was in occultation, that he would reappear sometime in the future and that he had not designated any one as his heir; the line of Imamate having had terminated at him. The principle leaders of this group, some of whom were the seventh Imam’s agents in some of the provinces and had at their disposal a significant amount of the wealth of khums, refused to acknowledge the imamate of Imam al-Ridha’ (‘a) so that they would not have to hand over this significant wealth to him. They were met with resistance from some of the eighth Imam’s disciples, Yunus being one of them, whom they tempted with a considerable amount of wealth in order to win him over, but to no avail as Yunus remained steadfast in his allegiance to Imam al-Ridha’ (‘a). The Imami biographer Kashi reports from ‘Abd al-Aziz bin Muhtadi, one of the most virtuous people of Qum and an agent of Imam Ridha’ (‘a) as well as one of his close associates, who said: ‘I said to the Imam “I am unable to visit you all the time, hence from whom shall I seek the teachings of my faith?” He replied “seek them from Yunus bin ‘Abd al-Rahman”. Shaykh al-Mufid reports the following in his book Masabih al-Nur, from Abu Hashim Dawud bin al-Qasim al-Ja’fari, who said that: ‘I presented the book “Al-Yawm wa al-Layla” of Yunus to the eleventh Imam (‘a). He asked me of the identity of the author of the book and I replied that it was the composition of Yunus, the client of the clan of Yaqtin. He said ‘May Allah grant him, for every letter, a light on the Day of Judgment’. He had many books to his credit, the bulk of which were on jurisprudential topics though there were a couple on theological issues too, while Shaykh al-Tusi writes that he had over thirty books to his credit. He considered him to be from the companions of Imam al-Kadhim (‘a) and Imam al-Ridha’ (‘a) and also considered him reliable, even though he reports that the traditionists of Qum had impugned his integrity. Ahmad bin Muhammad al-Barqi also considered him to be from the companions of the Imams al-Kadhim and al-Ridha’ (‘a). It is also reported that Imam Ridha’ (‘a) guaranteed the attainment of heaven for him three times. Fadhl bin Shadhan is reported to have said: ‘ There has not arisen any person in Islam who was more erudite than Salman and neither has there arisen any person after him as erudite as Yunus bin ‘Abd al-Rahman’. He also said that Yunus had performed the major pilgrimage 45 / 51 times while he had performed the lesser pilgrimage 45 times and that he had composed a thousand books in rebutting the opponents. He also reported by means of a reliable intermediary from Imam al-Ridha’ (‘a) who said that: ‘Yunus bin ‘Abd al-Rahman is similar to Salman in his time’. And when the ninth Imam Muhammad bin ‘Ali (‘a) was asked about him, said: ‘May God bless him, he was a virtuous servant (of God)’. For further biographical details and
31. 31.Translator’s note: The Imami biographer al-Najashi writes that his full name was Zakariyya bin Adam, ‘Abdullah bin Sa’d al-Ash’ari al-Qummi. He was veracious and an august personality. He had a special status near Imam al-Ridha’ (‘a). He was also the author of a book which contained the answers to questions he had asked Imam al-Ridha’ (‘a). Shaykh al-Tusi considered him to be from the companions of the Imams al-Ridha’ and al-Jawad (as well as from those of Imam al-Sadiq (‘a)) Kashi reports from ‘Ali bin Musayyib who reported that he said to Imam al-Ridha’ (‘a) ‘my house is far and I am unable to come to you all the time, thus from whom shall I seek the answers to my religious questions?’ The Imam replied ‘seek them from Zakariyya bin Adam, trustworthy in matters of the world and the faith’. ‘Ali bin Musayyib says that thereafter he approached Zakariyya bin Adam for his needs’. For further biographical details and considerations, please refer to Mu ‘jam Rijal al-Hadith of Sayyid al-Khu ‘i, volume 8, page 281-285.
32. 32.Rijal al-Kashi, page 496, biographical entry number 478.
33. 33.Rijal al-Najashi volume 2, page 316, biographical entry number 105.