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Muʿjam al-Aḥādīth al-Muʿtabara, Layth b. al-Bukhtari – Ḥadīth #3

[3/226] Rijal al-Kashshi: al-Husayn b. Ishkib from Muhammad b. Khalid al-Barqi from Ibn Abi Umayr from Hisham b. Salim and Abi al-Abbas who said: We were together with Abi Abdillah when Abu Basir entered so Abu Abdillah عليه السلام said: All praise be to Allah who did not bring forth anyone who complains about our companions [to me] this year [so far]. So I [Hisham] thought that he was alluding to Abi Basir [in saying this]. Comments

al-Kashshi does not narrate from al-Husayn b. Ishkib directly. It is being assumed that Muhammad b. Masud is the intermediary between them as has occurred previously in the book. Furthermore, their teacher-student relation is confirmed in their respective entries in the books of Rijal.

Hisham b. Salim could be wrong in assuming that the Imam said these words having Abu Basir in mind. However, if we consider his understanding to be accurate, one interpretation for the words of the Imam is to consider them a veiled barb at Abi Basir i.e. the period of non-complaint against his companions is over with the coming of Abu Basir, who is being excluded from the circle of the companions of the Imam [he is not being referred to as one]. This would mean that Abu Basir is being chastised indirectly for his proclivity towards complaining to the Imam about the companions. The rivalries between some of the Ashab is well documented in the sources.

On the other hand, al-Khoei proposes an alternative interpretation of the Imam’s words which show Abu Basir in a positive light as part of the group of companions being targeted by complainants.

الحمد لله الذي لم يقدم أحد يشكو أصحابنا العام

All praise be to Allah who did not bring forth anyone to complain about our companions [i.e. Abu Basir specifically and others like him] this year

Another positive alternative interpretation is to read العام as done below. The implication being that Abu Basir was not a complainer like other companions who disparaged the laity.

All praise be to Allah who did not bring forth someone who complains about our general companions [i.e. the normal followers]

[3/226] رجال الكشي: الحسين بن إشكيب، عن محمد بن خالد البرقي، عن ابن أبي عمير، عن هشام بن سالم و أبي العباس قال: بينا نحن عند أبي عبد الله إذ دخل أبو بصير، فقال أبو عبد الله عليه السلام: الحمد لله الذي لم يقدم أحد يشكو أصحابنا العام، قال هشام: فظننت أنه يعرض بأبي بصير

Muʿjam al-Aḥādīth al-Muʿtabara, Layth b. al-Bukhtari – Ḥadīth #2

[2/225] Rijal al-Kashshi: Hamduwayh b. Nusayr from Ya`qub b. Yazid from Muhammad b. Abi Umayr from Jamil b. Darraj who said: I heard Aba Abdillah عليه السلام say: Give glad tidings of paradise to the humble – Burayd b. Muawiya al-Ijli, Abu Basir Layth b. al-Bukhtari al-Muradi, Muhammad b. Muslim and Zurara. Four noble-ones and trustees of Allah upon his Halal and Haram. If it wasn’t for them the traces of prophethood would have perished and been destroyed. Comments

This narration has already come before and was given a number there [See: No. 2/158], thus, it is a mistake for al-Muhsini to give it a number here as it messes with the overall count.

[2/225] رجال الكشي: حمدويه بن نصير، عن يعقوب بن يزيد، عن محمد بن أبي عمير، عن جميل بن دراج قال: سمعت أبا عبد الله عليه السلام يقول: بشر المخبتين بالجنة بريد بن معاوية العجلي و أبو بصير ليث بن البختري المرادي و محمد بن مسلم و زرارة، أربعة نجباء أمناء الله على حلاله و حرامه، لو لا هؤلاء انقطعت آثار النبوة و اندرست

Muʿjam al-Aḥādīth al-Muʿtabara, Layth b. al-Bukhtari – Ḥadīth #1

[1/-] Rijal al-Kashshi: Hamduwayh from Ya`qub b. Yazid from Ibn Abi Umayr from Hisham b. Salim from Sulayman b. Khalid al-Aqta who said: I heard Aba Abdillah عليه السلام saying: There is no one who has enlivened our remembrance and the narrations of my father عليه السلام except for Zurara, Abu Basir Layth al-Muradi, Muhammad b. Muslim and Burayd b. Muawiya al-Ijli.  If it wasn’t for them then there wouldn’t be anyone who could derive these [i.e. the Ahkam]. They are the protectors of the religion and the trustees of my father عليه السلام upon the Halal of Allah and His Haram. They are the foremost to us in this world, and the foremost to us in the hereafter.

[-/1] رجال الكشي: حمدويه، عن يعقوب بن يزيد، عن ابن أبي عمير، عن هشام بن سالم، عن سليمان بن خالد الأقطع قال: سمعت أبا عبد الله عليه السلام يقول: ما أحد أحيا ذكرنا و أحاديث أبي عليه السلام إلا زرارة و أبو بصير ليث المرادي و محمد بن مسلم و بريد بن معاوية العجلي و لو لا هؤلاء ما كان أحد يستنبط هذا، هؤلاء حفاظ الدين و أمناء أبي عليه السلام على حلال الله و حرامه، و هم السابقون إلينا في الدنيا و السابقون إلينا في الآخرة

Muʿjam al-Aḥādīth al-Muʿtabara, Kumayt b. Zayd – Ḥadīth #1

[1/224] Rijal al-Kashshi: Hamduwayh b. Nusayr from Muhammad b. Isa from Hanan from Ubayd b. Zurara from his father who said: al-Kumayt b. Zayd entered in to see Abi Ja’far عليه السلام while I was with him. He [Kumayt] proceeded to recite the poetry which begins ‘Who will be [a help] for [my] ensnared and infatuated heart [madly in love] …’ so when he had completed it – he [the Imam] said to Kumayt: You will not stop being aided by the Holy Spirit so long as you speak [compose] about us. Comments

Kumayt b. Zayd was a famous Arab poet in Kufa known for his love of the Ahl al-Bayt. The above stanza is the beginning of his Qasida al-Mimiyya, part of his well-known epic dubbed Hashimiyyatwhich he had composed in their honour.

It can be read in full at the following page: الكميت بن زيد » من لقلب متيم مستهام

The ‘Aimma extended great generosity and patronage to poets because they understood how effective a medium poetry was for spreading the truth in that age.

قال صاعد مولى الكميت: دخلنا يوما على أبي جعفر محمد بن علي فأعطانا ألف دينار وكسوة فقال له الكميت والله ما أحببتكم للدنيا ولو أردت الدنيا لأتيت من هي في يديه ولكني أحببتكم للآخرة فأما الثياب التي أصابت أجسامكم فأنا أقبلها لبركاتها وأما المال فلا أقبله فرده وقبل الثياب

[al-Aghani] Sa’id the Mawla of Kumayt said: We entered once [with Kumayt] to meet Abi Ja’far Muhammad b. Ali, so he [the Imam] gave us a thousand gold coins and some clothes [as a reward for his poems of praise] but Kumayt said to him: by Allah! I have not loved you for the world, if I had desired the world I would have gone to the one in whose hands it is [possesses material riches], rather, I have loved you for the hereafter. As for the clothes which your bodies have touched then I will take them because of the blessings found in them, but as for the wealth then I will not accept it and he returned it and accepted the clothes.

مناقب ابن شهرآشوب: بلغنا أنّ الكميت أنشد الباقر عليه السلام «من لقلب متيمّ مستهام» فتوجّه الباقر عليه السلام إلى الكعبة فقال: اللّهمّ ارحم الكميت واغفر له. ثلاث مرّات. ثمّ قال: ياكميت، هذه مائة ألف، قد جمعتها لك من أهل بيتي، فقال الكميت: لا والله لايعلم أحد إنّي آخذ منها حتّى يكون الله عزّوجلّ الّذي يكافيني، ولكن تكرمني بقميص من قمصك فأعطاه

[Manaqib of Ibn Shahr Ashub] It has reached us that Kumayt recited the poem to al-Baqir  عليه السلامwhich begins ‘Who will be [a help] for an ensnared and infatuated heart …’’ so al-Baqir  عليه السلامturned to face the Ka’ba and said: O Allah have mercy on Kumayt and forgive him – thrice. Then he said: O Kumayt take this hundred thousand [gold coins], I have gathered it for you from the people of my household. Kumayt said: No by Allah! No one will come to know that I have taken it [i.e. I will never take […]

Muʿjam al-Aḥādīth al-Muʿtabara, Kathir al-Nawwa, his companions and Umm Khalid – Ḥadīth #1

[1/223] Rijal al-Kashshi: Muhammad b. Masud from Ali b. al-Hasan b. Fadhal from al-Abbas b. A’mir and Ja’far b. Muhammad b. Hukaym from Aban b. Uthman al-Ahmar from Abi Basir who said: I was seated at Abi Abdillah’s عليه السلام place when Umm Khalid – whose hand had been cut by Yusuf [b. Umar] – came seeking permission to see him. Abu Abdillah عليه السلام said [to me]: Would you like to hear her speech? I said: Yes, may I be made your ransom. He said: Then draw near, and he made me sit upon the rug [which he was seated on]. She entered and spoke and I found her to be a very eloquent woman. She asked him about so and so [Abu Bakr and Umar], so he said to her: Deem them to be your leaders, she said: Do you allow me to say to my Lord when I meet him that you ordered me to take them as my authorities? He said: Yes. She said: [I ask this] because this one who is with you on the rug [i.e. Abu Basir] orders me to disassociate from them while Kathir al-Nawwa orders me to take them as authorities, so which one is more beloved to you? He [the Imam] said: This one [i.e. Abu Basir] and his companions are by Allah more beloved to me than Kathir al-Nawwa and his fellows. This one [i.e. Abu Basir] argues by saying: “whoever does not judge by what Allah has revealed – then it is those who are the disbelievers” (5:44), “and whoever does not judge by what Allah has revealed – then it is those who are the wrongdoers” (5:45), “and whoever does not judge by what Allah has revealed – then it is those who are the defiantly disobedient” (5:47). So when she had departed he said: I feared that she will go and inform Kathir [if I would have answered her to disassociate from the two directly] who would then make this infamous about me in Kufa. O Allah I resort to you in disassociating myself from Kathir in this world and the hereafter. Comments

Umm Khalid was a pious and learned lady who was implicated for supporting Zayd’s revolt. She paid for her Tashayyu by having a hand cut by the tyrant Yusuf b. Umar [the governor of Kufa].

It comes as no surprise that she knew of Kathir al-Nawwa [the date-pit seller] – a “Shi’i” narrator of Hadith active in Kufa and a fellow supporter of Zayd. The Zaydiyya believed in armed insurrection and held that the most deserving of political rule was any qualified descendant of Ali who came out in revolt.

It must be understood that early Shi’ism was a spectrum. It contained those who possessed only an emotional attachment to the Ahl al-Bayt, those who saw them as the rightful candidates for political authority and nothing more, and those who gave them their rightful status.

It is in this context that Kathir’s Tashayyu should be seen. Specifically, he is identified with […]

Muʿjam al-Aḥādīth al-Muʿtabara, Qays – Ḥadīth #1

[1/222] Rijal al-Kashshi: Muhammad b. Masud from Ali b. al-Hasan from Mu’ammar b. Khallad who said: Abu al-Hasan al-Ridha عليه السلام said: A man from among the companions of Ali عليه السلام called Qays was praying, after he finished the first unit a large black snake came and crawled onto the place of prostration, when he [Qays] lowered his forehead near it the snake latched onto his neck, encircled it and left slithering through his inner garment [but he did not break his prayer]! I [the Imam] was returning one day from al-Fur` [a place between Makka and Madina] when the time of prayer entered. I dismounted and proceeded near a Thumama [panic grass] shrub. When I completed a single unit a snake came near me, but I continued with my prayer and did not shorten it in any way nor did I allow any deficiencies to come into it. It came near me then returned to the shrub. Only when I had completed my prayer and followed it up by my normal supplication did I call the one who was with me and said: Keep away from the snake under the shrub. Whoever fears none except Allah then He suffices for him. Comments

قال أبو عمرو محمد بن عمر الكشي: في أصحاب أمير المؤمنين عليه السلام أربعة نفر و أكثر يقال لكل واحد قيس فلا أعلم أيهم هذا، أول الأربعة: قيس بن سعد بن عبادة و هو أميرهم و أفضلهم، و قيس بن عباد البكري و هو خليق أيضا بهذا إن كان، و قيس بن قرة بن حبيب غير خليق به لأنه هرب إلى معاوية، و قيس بن مهران أيضا خليق ذلك به، فكل هؤلاء صحبوا أمير المؤمنين عليه السلام و لا أدري أيهم أراد أبو الحسن الرضا عليه السلام

Abu Amr Muhammad b. Umar al-Kashshi said: Among the companions of the Commander of the Faithful عليه السلام there were four or more going by the name of Qays, so I do not know which one of them is meant [in this narration]. The first of the four was Qays b. Sa’d b. Ubada who was their leader and the best out of them. Then Qays b. Abbad al-Bakri who is a plausible candidate for this if it is indeed him [his conduct matches with what has been described]. Qays b. Qurra b. Habib is not a viable candidate for this because he deserted and ran away to Muawiya. Lastly, Qays b. Mihran who is also suited to be identified as the person in question. All these were companions of the Commander of the Faithful عليه السلام and I do not know which one them Abu al-Hasan al-Ridha عليه السلام had in mind.

[1/222] رجال الكشي: محمد بن مسعود، عن علي بن الحسن، عن معمر بن خلاد قال: قال أبو الحسن الرضا عليه السلام: إن رجلا من أصحاب علي عليه السلام يقال له قيس كان يصلي فلما صلى ركعة أقبل أسود (سالخ) فصار في موضع السجود، فلما نحى جبينه عن موضعه […]

Muʿjam al-Aḥādīth al-Muʿtabara, Qanbar – Ḥadīth #1

[1/221] al-Faqih: Via his chain to Muhammad b. Qays from Abi Ja’far عليه السلام that: Ali عليه السلام was in the Masjid of Kufa when Abdallah b. Kufl al-Taymi passed by with an armour belonging to Talha. Ali عليه السلام said: this is the armour of Talha which was taken by treachery in the battle of Basra [Jamal]. Ibn Kufl said: O Commander of the Faithful – place between us your judge whom you have chosen over the Muslims [to decide the case], so he [Ali] appointed Shurayh to adjudicate between them. Ali عليه السلام said: this is the armour of Talha which was taken by treachery in the battle of Basra. Shurayh said: O Commander of the Faithful – produce evidence for what you say. He [Ali] brought al-Hasan b. Ali عليه السلام who testified that the armour belonged to Talha and was taken treacherously in the battle of Basra. Shurayh said: this is one witness, and I do not rule based on a sole witness unless there is another one with him [to corroborate]. Then he [Ali] brought Qanbar and he too testified that it was the armour of Talha taken treacherously in the battle of Basra. He [Shurayh] said: this one is a slave, and I do not rule based on the testimony of a slave. Thereupon Ali became angry and said: take away the armour [from Abdallah b. Kufl] for this one [Shurayh] has transgressed in his ruling three times! Shurayh abandoned his judgment seat and said: I will not judge between two – ever – unless you inform me how I have transgressed thrice in my rulings? Ali said to him: when I said: ‘this is the armour of Talha which was taken by treachery in the battle of Basra’ you said: ‘produce evidence for what you say’ while the Messenger of Allah صلى الله عليه واله had said: “wherever a usurped booty is found it is taken without any evidence [required]”, I [Ali] said [to myself]: the man has not heard the Hadith [is unaware of it]. Then I brought al-Hasan who testified so you said: ‘this is one witness, and I do not rule based on a sole witness unless there is another one with him [to corroborate]’ while the Messenger of Allah صلى الله عليه واله used to give judgment based on [the evidence of] a single witness and an oath [if the witness backs up what he says by swearing an oath]. Finally, I brought Qanbar who testified so you said: ‘this one is a slave’ but there is no problem with the testimony of a slave if he is Adil [possessing moral probity]. This then was the third [transgression you made]. Then he عليه السلام said: O Shurayh the Imam of the Muslims is entrusted to oversee their affairs in regards things which are much  greater than this! Abu Ja’far عليه السلام said: The first to reject the testimony of slaves was RUMA. Comments

This report is included here because […]

Muʿjam al-Aḥādīth al-Muʿtabara, Qutayba al-A`sha – Ḥadīth #1

[1/220] al-Kafi: Muhammad b. Yahya from Ahmad from Ali b. al-Hakam from Qutayba al-A`sha who said: I heard Aba Abdillah عليه السلام say: You [the Shia] have made enemies of your fathers, sons, wives [who are not Shia] because of us [by allying yourself to us] and your reward is upon Allah Mighty and Majestic. Verily the most needful you will be [of our Wilaya] is when the souls will reach here – and he pointed with his hand to his throat i.e. while dying. Comments

In a variant of this same narration:

عنه، عن أبيه، عن النضر، عن يحيى الحلبي، عن قتيبة الاعشى، عن أبي عبدالله عليه السلام قال: أما إن أحوج ما تكونون فيه إلى حبنا حين تبلغ نفس أحدكم هذه (وأومى بيده إلى نحره) ثم قال: لا، بل إلى ههنا (وأومى بيده إلى حنجرته)، فيأتيه البشير فيقول: أما ما كنت تخافه فقد أمنت منه

al-Mahasin: Ahmad b. Muhammad b. Khalid – his father – al-Nadhr – Yahya al-Halabi – Qutayba al-A’sha – Abi Abi Abdillah عليه السلام who said: Verily the most needful you will be to our love is when the soul of one of you will reach – and he pointed with his hand to his upper chest – then he said: No, rather when it will reach here – and he pointed with his hand to his throat, then a messenger of glad tidings will come to him and say: As for that which you used to fear then you have been saved from it.

This narration indicates how difficult it must have been for the few followers of the ‘Aimma to live in the wider society when even their own families were at best ignorant of their loyalty to the ‘Aimma and at worst inimical to it.

We have a lot of narrations that confirm that the Muwali will be comforted at this most serious of junctures by glimpsing the Imam, and he will congratulate himself for making the right decision.

علي بن إبراهيم، عن محمد بن عيسى، عن يونس، عن حماد بن عثمان، عن عيسى بن السري قال: قلت لابي عبدالله عليه السلام: حدثني عما بنيت عليه دعائم الاسلام إذا أنا أخذت بها زكى عملي ولم يضرني جهل ما جهلت بعده، فقال: شهادة أن لا إله إلا الله وأن محمدا رسول الله صلى الله عليه وآله والاقرار بما جاء به من عند الله وحق في الاموال من الزكاة ; والولاية التي أمر الله عزوجل بها ولاية آل محمد صلى الله عليه وآله، فإن رسول الله صلى الله عليه وآله قال: من مات ولا يعرف إمامه مات ميتة جاهلية، قال الله عزوجل: ” أطيعوا الله وأطيعوا الرسول وأولي الامر منكم ” فكان علي عليه السلام، ثم صار من بعده حسن ثم من بعده حسين ثم من بعده علي بن الحسين، ثم من بعده محمد بن علي، ثم هكذا يكون الامر، إن الارض لاتصلح إلا بإمام ومن مات لايعرف إمامه مات ميتة جاهلية وأحوج مايكون أحدكم إلى معرفته إذا بلغت نفسه ههنا قال: وأهوى بيده إلى صدره يقول حينئذ: لقد […]

Muʿjam al-Aḥādīth al-Muʿtabara, al-Fudhayl b. Yasar – Ḥadīth #2

[2/219] Rijal al-Kashshi: Muhammad b. Masud from al-Fadhl b. Shadhan from Ibn Abi Umayr from a number of our companions who said: When Abu Abdillah عليه السلام used to look at al-Fudhayl b. Yasar approaching he would say: “give glad tidings to the humble” (22:34), and he used to say: Fudhayl was one of the companions of my father and I do love it for a man that he loves the companions of his father. Comments

Fudhayl b. Yasar al-Nahdi was a companion of both al-Baqir and al-Sadiq. He was originally from Kufa and later settled in Basra. He died in the lifetime of al-Sadiq. al-Najashi gives him Tawthiq and then quotes the following narration from him as a sample of his output:

عن أبي مسور الفضيل ابن يسار قال: قال لي جعفر بن محمد عليه السلام: رضاع اليهودية والنصرانية خير من رضاع الناصبية

Abi Musawar al-Fudhayl b. Yasar said: Ja’far b. Muhammad عليه السلام said to me: Breast-feeding from a Jewess or a Christian woman is better than the breast milk of a Nasibi woman [who hates the Ahl al-Bayt].

al-Kashshi includes his name among the Ashab al-Ijma saying:

اجتمعت العصابة على تصديق هؤلاء الاولين من أصحاب ابي جعفر عليه السلام، وأصحاب ابي عبد الله عليه السلام، وانقادوا لهم بالفقه. فقالوا: افقه الاولين ستة، زرارة، ومعروف بن خربوذ وبريد، وأبو بصير الاسدي، والفضيل بن يسار

The whole community is agreed in considering truthful these foremost ones among the companions of Abi Ja’far عليه السلام and Abi Abdillah عليه السلام, and they have conceded to them [yielded to their authority] in Fiqh, so they said: the most knowledgeable of the foremost ones are six: … al-Fudhayl b. Yasar

He is found in the chains to around 254 surviving narrations found in our books.

[2/219] رجال الكشي: محمد بن مسعود، عن الفضل بن شاذان، عن ابن أبي عمير، عن عدة من أصحابنا قال: كان أبو عبد الله عليه السلام إذا نظر إلى الفضيل بن يسار مقبلا قال: بَشِّرِ الْمُخْبِتِينَ و كان يقول: إن فضيلا من أصحاب أبي و إني لأحب الرجل أن يحب أصحاب أبيه

Muʿjam al-Aḥādīth al-Muʿtabara, al-Fudhayl b. Yasar – Ḥadīth #1

[1/218] Rijal al-Kashshi: Ibrahim b. Muhammad b. Abbas from Ahmad b. Idris al-Mu`allim al-Qummi from Muhammad b. Ahmad b. Yahya from al-Hasan b. Ali b. al-Nu`man from al-Abbas b. Amir from Aban b. Uthman from Fudhayl b. Uthman who said: Abu Abdillah عليه السلام said: Verily the Earth finds comfort in al-Fudhayl b. Yasar.

[1/218] رجال الكشي: إبراهيم بن محمد بن عباس، عن أحمد بن إدريس المعلم القمي، عن محمد بن أحمد بن يحيى عن الحسن بن علي بن النعمان، عن العباس بن عامر، عن أبان بن عثمان، عن فضيل بن عثمان قال: قال أبو عبد الله عليه السلام: إن الأرض لتسكن إلى الفضيل بن يسار

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