The Famous Narrators of the Traditions of Imam Hasan al-Askari (A.S.)

Abu Isaaq Ibrahim bin Mahziyar al-Ahwazi
He had written a book called "al-Bisharaat".[184] Isaaq bin Muhammad al-Basri narrated that Muhammad bin Ibrahim bin Mahziyar said to him, \'When my father (Ibrahim) was about to die, he gave me some money and gave me a certain sign. No one knew about this sign except Allah the Almighty. He said to me, \'Whoever shows you this sign, you have to give him this money.\' I went to Baghdad and stopped at an inn. On the following day, someone came and knocked the door.
I asked the servant to see who he was. The servant said, \'An old man at the door.\' I said, \'Let him come in.\' The old man came in, took a seat and said, \'I am al-Umari. Give me the money that is with you which is so-and-so.\' He showed me the sign and I gave him the money.\'[185] Al-Umari was the agent of Imam Abu Muhammad (a.s.).
Ibrahim bin Mahziyar narrated from Imam Abul Hasan al-Hadi (a.s.), Imam Abu Muhammad al-Askari (a.s.), Ibn Abu Umayr, and others. Ahmad bin Muhammad, Sa\'d bin Abdullah, Abdullah bin Ja\'far al-Himyari, and others narrated from him.[186]

Ahmad bin Isaaq bin Abdullah bin Sa\'d bin Malik bin al-Ahwas al-Ash\'ari al-Qummi
He was the deputy of the people of Qum. He narrated traditions from Abu Ja\'far the Second (Imam al-Jawad) and from Abul Hasan (Imam al-Hadi) (peace be on them). He was from the close companions of Imam Abu Muhammad (a.s.). He had written some books such as "Ilal as-Sawm: causes of fasting" and "Masa\'il ar-Rijal: questions of men" which he had collected from Abul Hasan the Third (Imam ar-Redha) (a.s.).[195]
Sheikh at-Toosi said he was one from those who had met Imam al-Mahdi (a.s.).[196]
Muhammad bin Ahmed bin as-Salt al-Qummi wrote a letter to ad-Dar (to the imam) and mentioned in it the story of Ahmed bin Isaaq al-Qummi and his companionship. He mentioned that he wanted to perform Hajj and needed one thousand dinars. He said in the letter, \'If my master sees that he orders to lend him this amount and get it back from him in his country when he comes back, I shall do it (give him the money).\' The imam (a.s.) replied, \'It is a gift from us to him and when he comes back, he will get another gift from us.\'[197] This story showed his faith and the respect of the imam (a.s.) towards him.
Abdullah bin Ja\'far al-Himyari said, \'Once, Sheikh Abu Amr (may Allah have mercy on him) and I met Ahmad bin Isaaq, who signaled to me to ask Abu Amr about the Successor (Imam al-Mahdi). I said to him, \'O Abu Amr, I want to ask you about something that I have no doubt about.\' He said, \'Ask about what you want!\' I said to him, \'Did you see the Successor after Abu Muhammad (a.s.)?\' He said, \'By Allah, yes.\'[198]
Anyhow, this man was reliable and had a high position near the Ahlul Bayt (a.s).

Ahmad bin Hilal al-Abrata\'iy
Sheikh at-Toosi mentioned him as one of Imam al-Askari\'s companions.[212] He was of bad beliefs and no one considered his narrations significant.[213] The imam (a.s.) dispraised him and declared that he was free from him. He wrote to al-Qassim bin al-Ala\', \'Our order has come to you about the liar ibn Hilal, may Allah have no mercy on him. He - may Allah neither forgive his sins nor may He pardon his slips - often interfered in our affairs with no permission or satisfaction from us. He was opinionated and he refrained from giving our dues. He did not carry out our orders except of what he liked and wanted. May Allah take him to the fire of Hell. We were patient with him until Allah cut off his life after our prayer. We had informed some people of our followers about him at that time - may Allah have no mercy on him. There are some people who do not leave him. Make al-Issaqi - may Allah keep him and his family safe - know what we have informed you about the status of this sinner, and make whoever asked about him from the people of his village and other villages know that. And tell the same to whoever deserves to know that. He shall not be excused even by our followers for making dubious what our reliable companions have narrated from us.\'
This tradition shows that this man was deviant. He died in 267 AH.[214]

Al-Hasan bin Muhammad bin Baba al-Qummi
He was excessive. Sheikh at-Toosi mentioned him as one of Imam al-Askari\'s companions without adding "al-Qummi" to his name. al-Kashshi said, \'Abul Fadhl bin Shathan mentioned in one of his books that ibn Baba al-Qummi was one of the famous liars.\'
Sa\'d said that al-Ubaydi said to him, \'Once, (Imam) al-Askari wrote to me saying: I am free before Allah from al-Fihri and al-Hasan bin Muhammad bin Baba al-Qummi, and you also should be free from them. I warn you and all my followers of them. I curse them. The curse of Allah be on them. They extort the monies of people in our name. They are mischievous and harmful. May Allah harm them and plunge them into mischief. Ibn Baba pretends that I have sent him as a prophet and that he is a "bab".[228] The curse of Allah be on him. Satan has mocked at him and deceived him. Allah curses whoever accepts that from him. O Muhammad, if you are able to split his head with a rock, you do so. He has harmed me. May Allah harm him in this life and in the afterlife.\'
This letter shows that the imam (a.s.) was so angry at this man who had denied his religion and gone too far in deviation.

Dawud bin al-Qassim
He was known as Abu Hashim al-Ja\'fari. He was one of the eminent Muslims and one of the famous scholars in religion. Here we talk in brief about this great personality.

His lineage
His lineage belonged to the eternal martyr in Islam Ja\'far bin Abu Talib at-Ţayyar. He was the son of al-Qassim bin Isaaq bin Abdullah bin Ja\'far,[241] and there was no lineage more noble than this lineage.

His allegiance to the Ahlul Bayt (a.s)
Abu Hashim was very loyal to the infallible imams (a.s.). He met Imam ar-Redha, Imam al-Jawad, Imam al-Hadi, and Imam Abu Muhammad al-Hasan al-Askari (peace be on them). He devoted himself to them. He composed good poetry in their praise.

His position near the Imams
Abu Hashim had a high position near the imams with whom he was contemporary. Once, Imam al-Hadi (a.s.) said to him, \'O Abu Hashim, which blessing of Allah you want to be grateful for? Allah has endowed you with faith that saves your body from Fire, endowed you with soundness that helps you in obedience, and endowed you with satisfaction that keeps you away from degradation.\'[242]

His social status
All classes of the society highly regarded Abu Hashim. Biographers said about him, \'He was preferred by rulers. He was pious, devoted, ascetic, knowledgeable, and active. No one of the Talibites[243] at his time was like him in his high lineage.\'[244]

His courage
Abu Hashim was so courageous that he did not fear any ruler. He announced the truth even in the most critical environments. Historians said that when the head of Yahya, the great rebel, was brought to Baghdad, the people of Baghdad went to Muhammad bin Abdullah bin Tahir, who killed Yahya, congratulating him on the victory!! Abu Hashim was among those people. He said to the emir, \'O emir, I have come to you congratulating on something that had the messenger of Allah (a.s.) been alive, he would be consoled on.\'
All present people became silent and no one answered him with anything.[245] He left angrily while reciting the following verses of poetry: "O Family of Tahir, eat it harmfully, for the flesh of the Prophet is not edible.
A revenge such that its seeker is Allah, Definitely it will be taken."[246]

His death
He died in Jumadi al-Oola[247] in 261 AH,[248] a year after the death of Imam Abu Muhammad (a.s.).

Abdul Adheem al-Hasani
This noble master belonged to the pure progeny of Imam al-Hasan (a.s.) the grandson of the messenger of Allah (a.s.). He was the son of Abdullah bin Ali bin al-Hasan bin Zayd bin Imam al-Hasan (a.s.). Sheikh at-Toosi mentioned him as one of Imam al-Askari\'s companions.[259] An-Najashi mentioned that Ahmad bin Muhammad bin Khalid al-Barqi said, \'Abdul Adheem came to ar-Riyy escaping from the ruler. He lived in a vault in a house of one of the Shi\'a in Sikkat al-Mawali. He worshipped Allah in that vault; fasting during the day and spending the night in praying and supplicating. He went out in disguise to visit the tomb that was opposite his (future) tomb. He said that it was a tomb of one of the sons of Imam Musa bin Ja\'far (a.s.). He remained living in that vault and his news moved from one to another of the Shi\'a until most of them knew him. Once a man from the Shi\'a saw in sleep that the messenger of Allah (a.s.) said to him, \'A man from my progeny shall be carried from Sikkat al-Mawali and buried near the apple tree in the garden of Abdul Jabbar bin Abdul Wahab\' and he pointed to the place. The man went to buy the tree and its place from its owner. The owner asked him, \'What for do you want to buy the tree and its place?\' The man told him about his dream, and then the owner of the tree remembered that he also had seen such a dream and entailed the place of the tree and the entire garden on the Sharif and the Shi\'a to be buried in. Abdul Adheem became ill and then died (may Allah have mercy on him). When he was to be washed, a piece of paper was found in his pocket, written in it was his noble lineage.\'[260]
This noble man was a knowledgeable jurisprudent. Abu Hammad ar-Razi said, \'Once, I went to Ali bin Muhammad (al-Hadi) (a.s.) in Surra Man Ra\'a. I asked him about some questions of halal and haram and he answered me. When I wanted to leave him, he said to me, \'O Hammad, if some thing of your religion is dubious to you, ask Abdul Adheem bin Abdullah al-Hasani about it and give him my best regards!\'[261]

Abdullah bin Ja\'far al-Himyari al-Qummi
Sheikh at-Toosi mentioned him as one of Imam al-Askari\'s companions,[262] and so did al-Barqi.[263] An-Najashi said, \'Abul Abbas Abdullah bin Ja\'far bin al-Hasan bin Malik bin Jami\' al-Himyari al-Qummi was the chief and a notable of the people of Qumm. He went to Kufa after 290 AH. The people of Kufa heard from him many traditions. He compiled many books such as "al-Amanah: deposit or fidelity", "ad-Dala\'il: proofs", "al-Adhamah wet-Tawhid: greatness and monotheism", "al-Ghaybah wel Heerah: occultation and confusion", "Fadhl al-Arab: preference of the Arabs", "at-Tawhid wel Bada\' wel Iradah wel Istita\'ah wel Ma\'rifah: monotheism, bada\'[264], will, capability, and knowledge", "Qurb al-Isnad ila (close attribution to) Abu Ja\'far bin ar-Redha", "Ma Bayna (between) Hisham bin al-Hakam and Hisham and al-Abbas", "al-Arwah wel Jannah wel Nar : souls, Paradise, and Fire", "al-Hadithayn al-Mukhtalifayn: the two different traditions", "Massa\'il ad-Dajjal: the questions of the imposter", "Mukatabat Abul Hasan ath-Thalith: correspondences of Abul Hasan the Third", "Massa\'il li (questions of) Abu Muhammad al-Hasan bin Ali ala yad (through) Muhammad bin Uthaman al-Umari", "Qurb al-Isnad ila Sahib al-Amr (the man of the matter)", "Massail Abu Muhammad wa Tawqi\'atuh (handwritings)", and the book "at-Tibb: medicine". These different books show his vast knowledge and his specialization in different sciences.

Abu Amr Uthman bin Sa\'eed al-Umari az-Zayyat
He was also called as as-Samman. He was one of the great faithful and pious Muslims. As if religion was a part of him. We shall talk in brief about him.

The Imams praising him
The Imams, whom al-Umari was contemporary with, praised and highly regarded him. Ahmad bin Isaaq bin Sa\'d al-Qummi said, \'\'One day, I went to Abul Hasan Ali bin Muhammad (Imam al-Hadi) (blessings be on him) and said to him: O my master, some times I am here and some times I am not. I cannot come to you at every time. Whose sayings do we accept and whose orders do we follow?\'
He said, \'This is Abu Amr the trustworthy, the faithful. Whatever he says to you is from me and whatever he informs you of is in behalf of me.\'
When Abul Hasan (a.s.) died, I referred to his son Abu Muhammad al-Hasan al-Askari (a.s.) and asked him one day as I had asked his father before. He said to me, \'This is Abu Amr the trustworthy, the faithful. He is the trust of the formers and my trust in life and death. Whatever he says to you is from me and whatever he informs you of is in behalf of me.\'[270]
Ahmad bin Isaaq also said, \'I asked Abul Hasan (a.s.): with whom shall I deal and from whom shall I take (religious rulings), and whose saying shall I accept? He said to me, \'Al-Umary my trust; whatever he informs you of is on behalf of me and whatever he says to you is on behalf of me. Listen and obey him, for he is trustworthy and reliable.\'[271]
This is a clear proof of his faith, piety, and religiousness.

His agency to Imam al-Mahdi (a.s.)
He assumed the agency in the Holy District (Surra Man Ra\'a) for fifty years.[272] The Shi\'a offered their questions to him and he offered them to the imam (a.s.).

His death
Historians said that he had dug a grave for himself. Everyday, he went down into the grave and recited a part from the Holy Qur\'an and then he came up. He died in Jumadi al-Oola in 304 or 305 AH. He had predicted the day of his death. His tomb is in Baghdad and he is known by the Baghdadis as ash-Sheikh al-Khilafi.[273]

Ali bin Bilal
Sheikh at-Toosi mentioned him as one of Imam al-Hadi and Imam al-Askari\'s companions.[276] An-Najashi said, \'He was a Baghdadi and then he moved to Wasit. He narrated from Abul Hasan the Third (a.s.). He had a book.\'[277] In a letter from Imam al-Askari (a.s.) to Isaaq it was mentioned, \'O Isaaq, read our book to al-Bilali, may Allah have mercy on him, because he is trustworthy and reliable, and he knows what he has to do.\'
Al-Kashshi said, "I found a book written by Jabra\'il bin Ahmad that Muhammad bin Eesa al-Yaqtini said to him, \'Imam al-Hadi (a.s.) wrote a letter to Ali bin Bilal in 232AH saying in it, \'\'I praise Allah and thank Him for His might and mercy, and pray that He sends His blessing and mercy on Muhammad the Prophet and on his progeny. I have appointed Abu Ali in place of al-Husayn bin Abd Rabbih and entrusted him with that position for the knowledge that he has, such that no one is preferred over him. I know you are the chief of your district and so I wanted to honor you by writing this letter on that to you. You have to obey him and deliver to him all the dues that are with you. You have to inform my followers and recommend them of that, for this will support and suffice him, and save us efforts and please us. Doing this, you will have the reward of Allah, and Allah gives whomever He likes. He is the Giver, Who rewards with His mercy and you are in the trust of Allah. I have written this letter with my handwriting and I praise Allah much.\'"[278]
This letter shows that he was trustworthy and relied on by the imam (a.s.).

Ali bin Ja\'far al-Humani al-Barmaki
Al-Barqi mentioned him as one of Imam al-Hadi and Imam al-Askari\'s companions.[280] Sheikh at-Toosi said, \'He was a good, benevolent man from the agents of Abul Hasan and Abu Muhammad (peace be on them).\'[281]
Abu Ja\'far al-Umari said, \'Once, Abu Tahir bin Bilal went to perform the hajj and he saw Ali bin Ja\'far spending money excessively. When he went back, he wrote to Abu Muhammad (Imam al-Askari) (a.s.) about that and Abu Muhammad (a.s.) replied to him: \'We have ordered to give him one hundred thousand dinars and then another one hundred thousand dinars but he refused to take them so that we would keep them for people. He went to Abul Hasan (a.s.) and he ordered to give him thirty thousand dinars.\'[282]
Al-Kashshi mentioned that Yusuf bin as-Sakht said, \'Ali bin Ja\'far was one of the deputies of Imam al-Hadi (a.s.). One day, he was betrayed and al-Mutawakkil threw him into prison. He remained in prison for a long time and he could not bear this any longer. Therefore, he asked an agent of the Abbasid government to intercede for him to be set free and he would give him three thousand dinars for that. The agent went to Ubaydillah, who had a good position near al-Mutawakkil, and asked him to intercede with al-Mutawakkil for Ali bin Ja\'far. Ubaydillah responded to him and interceded with al-Mutawakkil to set Ali bin Ja\'far free, but al-Mutawakkil refused and said to him, \'If I doubted you, I would say you are a Rafidhi (Shi\'a). This is a deputy of Abul Hasan al-Hadi and I have determined to kill him.\'
Ubaydillah regretted his intercession and told his friend (the agent) that al-Mutawakkil had determined to kill Ali bin Ja\'far and there was no chance for setting him free. Ali bin Ja\'far became so distressed and wrote a letter to Imam al-Hadi (a.s.) saying to him, \'O my master, please do something for me! I fear I may lose my faith.\' Imam al-Hadi (a.s.) replied to him, \'Since the matter has reached this point with you, I will pray Allah for you.\'
Al-Mutawakkil became seriously ill and his fever increased. Therefore, he ordered his men to set free all prisoners and gave a special order to set Ali bin Ja\'far free. Al-Mutawakkil ordered Ubaydillah to set Ali free and to beg him to forgive him (al-Mutawakkil) for what he had done to him. Ali was set free and went to live in Mecca as Imam al-Hadi (a.s.) had ordered him.\'[283]
Al-Kashshi mentioned in the biography of Faris bin Hatim al-Qazwini that there was a dispute between Ali bin Ja\'far and Faris, and that Ibrahim bin Muhammad wrote to Imam al-Hadi (a.s.) telling him about that and asking him to show him which of them he should follow. Imam al-Hadi (a.s.) replied to him saying, "It should not be asked about one like this man and he should never be doubted. The position of Ali bin Ja\'far is so great to us. May Allah please us with him. He is far above others to be compared with them. Go to Ali bin Ja\'far to satisfy your needs, and fear Faris and do not let him interfere in your affairs. Let you and those who follow you from the people of your country do that. I have been informed of what he (Faris) misrepresented to people. Do not pay attention to him insha\'Allah!\'[284]
This letter shows that this man was so faithful that the imam (a.s.) had appointed him as an authority for the Shi\'a.

Ali bin al-Hasan bin Fadhdhal al-Kufi
Sheikh at-Toosi mentioned him as one of Imam al-Askari\'s companions.[285] An-Najashi said, \'He was the best jurisprudent of our companions in Kufa and one of the notables there. He was trustworthy and the most aware of Hadith among them. Our companions listened to and obeyed him. Many traditions were heard from him. No fault was found in him and he was accused of nothing. He seldom narrated from a weak narrator. He was Fatahite[286] and did not narrate from his father any tradition. When I was eighteen years, I discussed his books with him, but at that time I did not understand traditions and did not permit myself to narrate them before him. He narrated from his two brothers who narrated from their father.
He had written many books such as the book of "Wudu\'", "Haydh and Nafas; menstruation and puerperium", "Salat; prayer", "Zakat and Khums", "Fasting", "Manasik (rituals of) al-Hajj", "Divorce", "Nikah; marriage", "al-Ma\'rifah: knowledge", "at-Tanzil min al-Qur\'an wet Tahrif: the revelation and distortion", "az-Zuhd: asceticism", and many others.\'[287]
He was at the head of the scholars of his time, and his many books proved his vast knowledge.

Muhammad bin Ibrahim bin Mahziyar
Sheikh at-Toosi mentioned him as one of Imam al-Askari\'s companions.[306]
Muhammad bin Ya\'qub narrated that Muhammad bin Ibrahim bin Mahziyar said, \'After the death of Abu Muhammad (a.s.) I was in doubt. Much money was accumulated with my father. He carried the money and rode on the ship. I escorted him. He felt severe pain and said to me, \'Take me back! It is death.\' And then he said to me, \'Fear Allah in this money!\' He made his will and died. I said to myself, \'My father would not recommend of anything that is not right. Let me take this money and go to Iraq. I shall rent a house at the bank of the river and I shall not tell anyone about anything. If some thing becomes clear to me as it was clear during the time of Abu Muhammad, I shall spend the money, and otherwise I shall enjoy myself with it.\' After some days, a messenger came to me with a letter, and written in it was: "O Muhammad, there is so-and-so with you in so-and-so.\' He mentioned to me all that which I possessed, even that which I did not know. I gave it to the messenger and felt ashamed for some days. I was very sad, but then a letter came from the imam (a.s.) saying, \'We have appointed you in place of your father, so thank Allah!\'[307] This means that Ibrahim had a respectable position and a high standing.

Muhammad bin al-Hasan bin Shammun
Sheikh at-Toosi mentioned him as one of Imam al-Askari\'s companions and said he was excessive man from Basra.[316] An-Najashi said, \'He was a Waqifite[317] and then he turned excessive. He was too weak (in traditions) and of bad beliefs. Some traditions on Waqifism were ascribed to him. It was mentioned that he had said, \'I heard Imam Musa bin Ja\'far (s) saying, \'Whoever tells you that he has nursed me, washed me (after death), enshrouded me, put me in a coffin, buried me and shook dust off his hand, do not believe him. Whoever asks about me, tell him that I am alive, and praise be to Allah.\'[318]
Al-Kashshi mentioned from him his saying, \'I wrote to Abu Muhammad (Imam al-Askari) complaining of poverty and then I said to myself: has Abu Abdullah (Imam as-Sadiq) (a.s.) not said, \'Poverty with us (the Ahlul Bayt) is better than wealth with our enemy, and being killed with us is better than living with our enemy.\' The reply to my letter came saying, \'Allah the Almighty tries our followers, when their sins increase, by poverty, and He may forgive many (of sins), and it is as your self said to you: poverty with us is better than wealth with our enemy. We are a shelter for whoever resorts to us and a light for whoever seeks light, and preservation for whoever resorts to us. Whoever loves us will be with us in the highest position, and whoever deviates from us will be in Fire.\'[319]

Abu Ja\'far Muhammad bin Uthman al-Umari
He was trustworthy and loyal. He and his father were agents of Imam al-Mahdi (a.s.). Many traditions were mentioned about his loftiness and high position. Once, Ahmad bin Isaaq asked Imam Abu Muhammad (a.s.), \'With whom shall I ideal, from whom shall I take (religious rulings), and whose saying shall I accept?\'
Imam Abu Muhammad (a.s.) said, \'Al-Umari (he meant Uthman) and his son (Muhammad)! They are trustworthy. Whatever they tell you they tell on behalf of me.\'[333]
A letter came from Imam al-Mahdi (a.s.) to Muhammad bin Uthman al-Umari comforting him on the death of his father Uthman in which he said, \'May Allah reward and comfort you with the best. You are afflicted and we are afflicted. His departure distressed you and distressed us. May Allah please him in his final abode. It was from his perfect happiness that Allah had given him a son like you to succeed him after his death, replace him, and invoke the mercy of Allah on him. I say: praise be to Allah for souls are pleased with you and with what He has put in you and given you. May He assist, strengthen, and make you successful, and be your Guardian, Keeper, and Sufficer.\'[334]
Sheikh as-Saduq mentioned that Abdullah bin Ja\'far al-Himyari said, \'Once, I asked Muhammad bin Uthman al-Umari whether he had seen the Man of the Matter (Imam al-Mahdi), peace be on him, and he said, \'Yes, the last time I had seen him was in the Inviolable House of Allah (the Kaaba) while he was saying: "O Allah, carry out to me what You have promised me!\' Muhammad bin Uthman also said, \'I saw him clinging to the curtains of the Kaaba in al-Mustajar (resort) while saying: "O Allah, avenge on Your enemies!"\'[335]
Muhammad bin Uthman died in 305 AH.[336]
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