Muʿjam al-Aḥādīth al-Muʿtabara

/Muʿjam al-Aḥādīth al-Muʿtabara

Muʿjam al-Aḥādīth al-Muʿtabara, Mualla b. Khunays – Ḥadīth #4

[4/264] Rijal al-Kashshi: Muhammad b. Masud from al-Fadhl from Ibn Abi Umayr from Ibrahim b. Abd al-Hamid from Ismail b. Jabir who said: Abu Ishaq [al-Sadiq] عليه السلام arrived from Makkah and the killing of Mualla b. Khunays was mentioned to him. He [Ismail] said: So he stood up in anger – dragging his garment [on the ground i.e. moving in a hurry]. Ismail – his son – said to him: O father – where are you going? He said: even if it were a calamity [that be in front of me] – I would still head out towards it! so he went until he entered upon Dawud b. Ali [i.e. the Abbasid governor of Madina]. He [the Imam] said to him: O Dawud – you have committed a sin for which Allah will never forgive you! He [Dawud] said: and what is that sin? He said: you have killed a man from the people of Jannah – then he paused for a bit – then he added: if Allah wills. Dawud said to him: and you have also committed a sin for which Allah will never forgive you! He [the Imam] said: and what is that sin? He [Dawud] said: you married off your daughter to so and so – the Ummayad. He [the Imam] said: if I have married her off to so and so – the Umayyad – then the Messenger of Allah صلى الله عليه وآله وسلم had given in marriage to Uthman, and I have in the Messenger of Allah an example [to follow]. He [Dawud] said: it is not me who killed him. He [the Imam] said: then who killed him? He [Dawud] said: al-Sayrafi killed him. He [the Imam] said: then retaliate on our behalf over him. So when it was the morrow – he [Dawud] came to him [al-Sayrafi] first thing in the morning – took him and had him killed. He [al-Sayrafi] began to cry out [before his execution]: O slaves of Allah! they order me to kill people for them and then they kill me! Comments

The Imam knew that Dawud was the one ultimately responsible for killing Mualla. When Dawud was confronted by the Imam – he took the easy way out as any tyrant would and got rid of the lackey after using him. Since the Imam knew that there is no way Dawud would admit to his own guilt, he took the second best option which was to demand justice for Mualla by demanding Qisas from the one who actually carried out the killing. May this be a lesson to those who are used and discarded that they are not totally absolved of responsibility and cannot claim that they are just following instructions.

[4/264] رجال الكشي: محمد بن مسعود، عن الفضل، عن ابن أبي عمير، عن إبراهيم بن عبد الحميد، عن إسماعيل بن جابر قال: قدم أبو إسحاق عليه السلام من مكة، فذكر له قتل المعلى بن خنيس قال: فقام مغضبا يجر […]

Muʿjam al-Aḥādīth al-Muʿtabara, Mualla b. Khunays – Ḥadīth #3

[3/263] Rijal al-Kashshi: Hamduwayh from Muhammad b. Isa from Ibrahim b. Abd al-Hamid from al-Walid b. Sabih who said: Dawud b. Ali said to Abi Abdillah عليه السلام: I am not the one who killed him – that is Mualla [b. Khunays]. He [the Imam] said: then who killed him? he said: al-Sayrafi – who was the man in charge of his guards. He [the Imam] said: grant us retaliation. He [Dawud] said: I have. So when al-Sayrafi was taken and was about to be killed he began saying: O masses of the Muslims, they order me to kill people so I kill them for them then they kill me. al-Sayrafi was then executed.

[3/263] رجال الكشي: حمدويه، عن محمد بن عيسى، عن إبراهيم بن عبد الحميد، عن الوليد بن صبيح قال: قال داود بن علي لأبي عبد الله عليه السلام: ما أنا قتلته يعني معلى قال: فمن قتله؟ قال: السيرافي و كان صاحب شرطته، قال: أقدنا منه قال: قد أقدتك، قال: فلما أخذ السيرافي و قدم ليقتل جعل يقول: يا معشر المسلمين يأمروني بقتل الناس فأقتلهم لهم ثم يقتلوني، فقتل السيرافي

Muʿjam al-Aḥādīth al-Muʿtabara, Mualla b. Khunays – Ḥadīth #2

[2/262] Rijal al-Kashshi: Ibn Abi Najran from Hammad al-Nab from al-Mismai who said: When Dawud b. Ali [the governor of Madina] arrested al-Mualla b. Khunays, imprisoned him, and wanted to kill him – Mualla b. Khunays said to him: take me out to the people first, for I have a lot of debts and wealth which I want to declare, so he took him out to the market. When the people had gathered he [Mualla] said: O people, I am Mualla b. Khunays, whoever knows me has known me. I bear witness that what I leave of wealth, or debt, or slave-girl, or house, or less or more, then it is is for Ja`far b. Muhammad عليه السلام. He [al-Misma`i] said: then Dawud’s head of security struck him and killed him. When the news reached Aba Abdillah عليه السلام he came out dragging his cloak [on the ground – in his hurry] until he entered upon Dawud b. Ali with his son Ismail behind him and said: Dawud you killed my Mawla [client] and usurped my property?! He said: I did not kill him nor have I taken your property. He said: By Allah I am going to pray to Allah against the one who killed my Mawla and took my property! He [Dawud] said: I did not kill him – it was the head of my guards. He [the Imam] said: by your permission or without? He [Dawud] said: without my permission. He [al-Sadiq] said: O Ismail have your way with him! he [al-Mismai] said: so Ismail came out with a sword and killed him in his seating place.

Hammad from al-Mismai from Muattib who said: Abu Abdillah عليه السلام remained standing in worship and in prostration the whole night. I heard him calling out near the end of the night whilst in prostration: O Allah, I ask you by your irrepressible strength, and your over-powering awe, and by your might in the face of which your creatures are abased, that you bless Muhammad and the family of Muhammad and that you take him this moment! He [Muattib] said: by Allah he [the Imam] had not raised his head from the prostration when we heard a cry and they said Dawud b. Ali has died.  Abu Abdillah عليه السلام said: I supplicated against him to Allah with a supplication due to which Allah sent him an angel who struck his head with a hammer and caused his bladder to split.

[2/262] رجال الكشي: ابن أبي نجران، عن حمّاد الناب، عن المسمعى قال: لما أخذ داود بن علي المعلّى بن خنيس حبسه، وأراد قتله، فقال له معلّى بن خنيس: أخرجني إلى الناس، فإنّ لي ديناً كثيراً ومالاً، حتى أشهد بذلك، فأخرجه إلى السوق فلما اجتمع الناس، قال: ياأيها الناس أنا معلّى بن خنيس فمن عرفني فقد عرفنى، اشهدوا أنّ ما تركت من مال، من عين، أو دين، أو أمة، أو عبد، أو دار، أو قليل، أو كثير، فهو لجعفر بن محمد عليه السلام، قال: فشدّ […]

Muʿjam al-Aḥādīth al-Muʿtabara, Mualla b. Khunays – Ḥadīth #1

[1/261] Rijal al-Kashshi: Hamduwayh b. Nusayr from al-Ubaydi from Ibn Abi Umayr from Abd al-Rahman b. al-Hajjaj from Ismail b. Jabir who said: I was with Abi Abdillah عليه السلام in the vicinity of Makka when he said to me: O Ismail, proceed until you reach Marra or Usfan [two stations on the road between Makka and Madina] and ask [anyone you encounter on the way] – is there any incident which has occurred in Madina. He [Ismail] said: I went out until I reached Marra but did not encounter anyone. Then I proceeded until I reached Usfan but did not encounter anyone. I decided to turn around. When I began leaving Usfan I encountered a caravan carrying olives from Usfan. I said to them: Is there any incident which has occurred in Madina? They said: No, except the killing of this Iraqi called al-Mualla b. Khunays. He [Ismail] said: I returned to Abi Abdillah عليه السلام so when he saw me he said to me: O Ismail – al-Mualla b. Khunays has been killed? I said: Yes. He said: by Allah he has entered paradise.

[1/261] رجال الكشي: حمدويه بن نصير، عن العبيدي، عن ابن أبي عمير، عن عبد الرحمن بن الحجاج، عن إسماعيل بن جابر قال: كنت مع أبي عبد الله عليه السلام مجاورا بمكة، فقال لي: يا إسماعيل اخرج حتى تأتي مرة أو عسفان، فسل هل حدث بالمدينة حدث، قال: فخرجت حتى أتيت مرة فلم ألق أحدا، ثم مضيت حتى أتيت عسفان فلم يلقني أحد، فارتحلت من عسفان فلما خرجت منها لقيني عير تحمل زيتا من عسفان، فقلت لهم: هل حدث بالمدينة حدث؟ قالوا: لا، إلا قتل هذا العراقي الذي يقال له المعلى بن خنيس، قال: فانصرفت إلى أبي عبد الله عليه السلام فلما رءاني قال لي: يا إسماعيل قتل المعلى بن خنيس فقلت: نعم، قال: فقال: أما و الله لقد دخل الجنة

Muʿjam al-Aḥādīth al-Muʿtabara, Muslim the Client of Abi Abdillah – Ḥadīth #1

[1/260] Rijal al-Kashshi: Muhammad b. Masud from Ali b. al-Hasan from Muhammad b. al-Walid al-Bajali from al-Abbas b. Hilal from Abi al-Hasan (al-Ridha) عليه السلام. He [Abbas] said: He [the Imam] mentioned that Muslim the client [slave] of Ja’far bin Muhammad was a Sindhi. Ja’far عليه السلام had said to him: ‘I hope that you live up to your name [i.e. Muslim – submitter]’. He [Muslim] was taught the whole Qur’an in his sleep and woke up having memorized it.

Muhammad b. al-Walid said: He was from the children [i.e. people] of Sindh. Comments

Such was the status of the Mawali who served the Imams. They attained high stations and Karamat by living in the vicinity of the holy ones.

Sindhi is an attribution to Sindh, a location in the Indian subcontinent. The Imams would train slaves from all over the world before setting some of them free to spread the truth.

[1/260] رجال الكشي: محمد بن مسعود، عن علي بن الحسن، عن محمد بن الوليد البجلي، عن العباس بن هلال، عن أبي الحسن عليه السلام قال: ذكر أن مسلما مولى جعفر بن محمد سندي و أن جعفرا قال له: أرجو أن تكون قد وفقت الاسم، و أنه علم القرآن في النوم فأصبح و قد علمه
قال محمد بن الوليد: كان من أولاد السند

Muʿjam al-Aḥādīth al-Muʿtabara, Marthad b. Abi Marthad al-Ghanawi – Ḥadīth #1

[1/259] al-Faqih: Via his chain to Ali b. Riab from Abi Basir from Abi Ja’far عليه السلام who said: The Messenger of Allah صلى الله عليه وآله, the Commander of the Faithful عليه السلام and Marthad b. Abi Marthad al-Ghanawi shared a camel between themselves while they were on their way to Badr. Comments

Marthad b. Abi Marthad was one of those who converted to Islam in Makka. He was a Halif [ally] of Hamza b. Abd al-Muttalib [and the Banu Hashim]. The institution of Hilf was established to give protection to ‘strangers’ – individuals far away from their tribe.

He was known for his bravery and was an experienced fighter good at combat. He made the Hijra to Yathrib. He participated in the battle of Badr as the above report confirms.

The Muslims possessed only two horses [one belonging to Zubayr b. al-Awwam and the other to al-Miqdad] and a total of seventy camels when they set out to intercept Abu Sufyan’s trade caravan in Ramadhan of the year 2 AH. This poor material condition meant that the 300 or so fighters had to share the beasts between themselves.

Islamic history records the names of the men who shared a camel on this fated journey because of the significance of Badr as the turning point in the conflict between the Muslims and the Quraysh. Imam al-Baqir عليه السلامconfirms that the prophet shared one camel with his cousin Ali and this Marthad b. Abi Marthad [riding it together].

A detailed list is provided by al-Waqidi as quoted by Ibn Abi Hadid in his Sharh: http://www.haydarya.com/maktaba_moktasah/07/book_14/kh0019.htm

Tidbits that stand out include the fact that the usual suspects were together as expected – Abu Bakr shared a camel with Umar and Abd al-Rahman b. Awf.

Marthad went on to participate in the battle of Uhud but was brutally killed in the year 4 AH in the treacherous incident at Raji’. This came about because some men of the Adal and Qara came to the prophet and announced that they had accepted Islam and wanted him to send with them a band of Muslims who could teach their people about the Qur’an. The prophet picked about six men for this mission and appointed Marthad as their leader.

When the Muslim party arrived at Raji’, the delegation took rest for the night. Then an ambush attack with swords was initiated on the six Muslims to extract money from them. They promised not to kill them, but to derive money as ransom. However, the Muslims refused to believe the promise of the polytheists and fought back. Marthad was among those who fought to death.

[1/259] الفقيه: باسناده عن علي بن رئاب، عن أبي بصير، عن أبي جعفر عليه السلام قال: كان رسول الله صلى الله عليه وآله وأمير المؤمنين عليه السلام ومرثد بن أبي مرثد الغنوي يعقبون بعيرا بينهم وهم منطلقون إلى بدر

Muʿjam al-Aḥādīth al-Muʿtabara, al-Mukhtar b. Abi Ubayda al-Thaqafi – Ḥadīth #2

[2/-] Rijal al-Kashshi: Muhammad b. al-Hasan and Uthman b. Hamid from Muhammad b. Yazdad al-Razi from Muhammad b. al-Husayn b. Abi al-Khattab from Abdallah b. Muzakhraf from Habib al-Khath’ami from Abi Abdillah عليه السلام who said: al-Mukhtar used to lie about Ali b. al-Husayn عليهما السلام Comments

al-Muhsini rejects the reliability of this chain. He does this by citing a more detailed alternative version of the narration:

محمد بن الحسن، عن عثمان بن حامد، قال حدثنا محمد بن يزداد، عن محمد بن الحسين، عن المزخرف، عن حبيب الخثعمي، عن أبي عبد الله عليه السلام قال: كان للحسن عليه السلام كذاب يكذب عليه و لم يسمه، و كان للحسين عليه السلام كذاب يكذب عليه و لم يسمه، و كان المختار يكذب على علي بن الحسين عليهما السلام، و كان المغيرة بن سعيد يكذب على أبي

Muhammad b. al-Hasan from Uthman b. Hamid from Muhammad b. Yazdad from Muhammad b. al-Husayn from al-Muzakhraf from Habib al-Khath’ami from Abi Abdillah عليه السلام who said: there was a liar in time of al-Hasan عليه السلام who used to lie about him – but he did not name him – and there was a liar in time of al-Husayn عليه السلام who used to lie about him – but he did not name him. al-Mukhtar used to lie about Ali b. al-Husayn عليهما السلام while al-Mughira b. Sai’d used to lie about my father.

In the above variant it is Muhammad b. al-Hasan who is narrating from the Thiqa Uthman b. Hamid and not them narrating together. This would make the chain non-Mu’tabar because there are three individuals named Muhammad b. al-Hasan from whom al-Kashshi narrates in the books of Rijal – none of whom are Thiqa. al-Muhsini raises another potential defect with the chain claiming that Habib al-Khath’ami could be Ibn al-Mualla who is Majhul instead of Ibn al-Mu’allal who is Thiqa.

I have to disagree with al-Muhsini on both points.

A quick search reveals that there are at least ten independent instances in Rijal al-Kashshi where Muhammad b. al-Hasan AND Uthman b. Hamid are narrating together from Muhammad b. Yazdad al-Razi [it is clear that both were transmitters of the latter’s book].

This statistical analysis indicates that

محمد بن الحسن عن عثمان بن حامد

should be corrected to read

 محمد بن الحسن و عثمان بن حامد

as is the case in No. 2/- above.

This resolves the problem by making the status of Muhammad b. al-Hasan irrelevant seeing as Uthman b. Hamid is Thiqa.

As for the question of the identity of Habib al-Khath’ami – Allama al-Tustari indicates in his Qamus the view that Ibn al-Mu’allal and Ibn Mualla are just corruptions of the same name and they go back to the same Thiqa companion of al-Sadiq.

Thus the narration is reliable.

It is further supported by another narration which has come previously [See 9/- in 3.15 – 3.127]

محمد بن قولويه و الحسين بن الحسن بن بندار القمي، عن سعد بن عبد الله، عن محمد بن خالد الطيالسي، عن عبد الرحمن […]

Muʿjam al-Aḥādīth al-Muʿtabara, al-Mukhtar b. Abi Ubayda al-Thaqafi – Ḥadīth #1

[1/258] Rijal al-Kashshi: Ibrahim b. Muhammad al-Khatli from Ahmad b. Idris al-Qummi from Muhammad b. Ahmad from al-Hasan b. Ali al-Kufi from al-Abbas b. A’mir from Sayf b. Umayra from Jarud b. al-Mundhir from Abi Abdillah عليه السلام who said: No Hashimite woman who was with us combed her hair or applied dye [colouring] to it – until al-Mukhtar sent to us the heads of those who killed al-Husayn عليه السلام.

[1/258] رجال الكشي: إبراهيم بن محمد الختلي، عن أحمد بن إدريس القمي، عن محمد بن أحمد، عن الحسن بن علي الكوفي، عن العباس بن عامر، عن سيف بن عميرة، عن جارود بن المنذر، عن أبي عبد الله عليه السلام قال: ما امتشطت فينا هاشمية و لا اختضبت حتى بعث إلينا المختار برءوس الذين قتلوا الحسين عليه السلام

Muʿjam al-Aḥādīth al-Muʿtabara, Muhammad b. Musa al-Sari’i – Ḥadīth #1

[1/257] Ghayba of al-Tusi: A large number from Abi Muhammad [Harun] al-Tali’ukbari from Abi Ali Muhammad b. Hammam who said: al-Shari’i had the Kuniyya Abi Muhammad [Harun said: I think his name was al-Hasan] and he was one of the companions of Abi al-Hasan Ali b. Muhammad [al-Naqi] عليه السلام and then al-Hasan b. Ali [al-Askari] عليه السلام after him. He was the first to claim a station that Allah did not bestow on him and for which he was not suited. He lied upon Allah and His Proofs عليهم السلام and attributed to them that which is not fitting to them and which they are disassociated from. Then the Shia cursed him and disassociated from him. A Tawqi of the Imam عليه السلام came out in cursing and disassociating from him. Harun said: He [Shari’i] ultimately manifested a call to outright disbelief and heresy. Comments

This al-Shari’i claimed to be the Bab [lit. door] of the Twelfth Imam i.e. the individual through whom the Imam speaks. He took advantage of those who believed him and attributed falsities to the `Aimma [such as elevating them to divinity]. He went on to introduce doctrines into Islam which are totally alien.

Some manuscripts have his appellation (Laqab) as al-Shari’i while others have it as al-Sari’i. This divergence is easy to explain because the two words are orthographically identical except for the dots over the letter س which turns it into ش

Abu Muhammad Harun al-Tali’ukbari hesitantly postulates that al-Shari’i’s first name is al-Hasan, most likely because his tekonym (Kuniyya) is given as Abu Muhammad [Abu Muhammad was a ubiquitous Kunya for those named Hasan]. However, other sources are quite unequivocal that he was called Muhammad b. Musa al-Shari’i.

Evidence for this latter identification is provided by al-Kashshi when he speaks of another influential Ghali Ali b. Haska [see No. 1/206]

علي بن حسكة الحوار القمي كان استاد القاسم الشعراني اليقطينى، وابن بابا ومحمد بن موسى الشريقي كانا من تلامذة علي بن حسكة ملعونون لعنهم اللّه

Ali b. Haska al-Hawar al-Qummi was the teacher of al-Qasim al-Shi`rani al-Yaqtini. Ibn Baba and Muhammad b. Musa al-Shariqi were also students of Ali b. Haska. They were all accursed, may Allah curse them.

It is obvious that this is our man and that al-Shariqi is a textual corruption of al-Shari’i.

He is also the one found in a Tawqi of the Twelfth Imam which came out against al-Shalmaghani:

وأعلمهم إنّا من التوقي والمحاذرة منه، [قال ابن داود وهارون: على مثل (ما كان) من تقدمنا لنظرائه] من الشريعي والنميري والهلالي والبلالي وغيرهم

Inform them that we are on our guard  and cautious of him [the way those who came before us had been towards his predecessors] such as al-Shari’i, al-Numayri, al-Hilali, al-Bilali and others ….

Note how the Imam names him first in the list of al-Shalmaghani’s precursors, this tallies with Abu Ali b. Hammam’s point that he was the first to claim this position in the lesser occultation.

al-Tusi iterates this by including him as the first entry in a […]

Muʿjam al-Aḥādīth al-Muʿtabara, Muhammad b. Muslim al-Thaqafi and Abu Kurayba – Ḥadīth #2

[2/176] Rijal al-Kashshi: Hamduwayh b. Nusayr from Muhammad b. Isa from al-Hasan b. Ali b. Fadhal from Abdallah b. Bukayr from Zurara who said: Abu Kurayba al-Azdi and Muhammad b. Muslim al-Thaqafi gave witness in the presence of Sharik while he was the judge [of Kufa]. He [Sharik] looked at their faces for a moment and then said: two Ja’faris and Fatimis! so they began crying. He said: What makes you cry? They said to him: You have attributed us to a group who are not pleased with the likes of us being counted among their fellows because of what they see of the deficiency in our worship, and you have attributed us to a man [Ja’far] who is not pleased that the likes of us be associated among his Shia [followers], but if he [Ja’far] does us a favour and accepts us then he has our gratitude. Sharik smiled and said: If there be men then they should be like you. O slave – permit them this time around [accept their witness] but not next time. They said: We made the pilgrimage [in its season] and recounted to Abu Abdillah عليه السلام the incident so he said: What is with Sharik!? May Allah partner him up [lace him up] with two strips [lit. sandal laces] of fire on the day of judgement. Comments

Sharik wanted to refuse their witness because of their being Ja’faris and Fatimis.

شركه الله يوم القيامة بشراكين من نار

This is a word play (pun) by the Imam from the word Sharik –> Sharrakahu llahu yawm al-qiayama bi Shirakayni min nar.

Excessive righteousness is what defined the Shia. Even the likes of Muhammad b. Muslim feel deficient to be called with the label, yet we take it lightly.

[2/256] رجال الكشي: حمدويه بن نصير، عن محمد بن عيسى، عن الحسن بن علي بن فضال، عن عبد الله بن بكير، عن زرارة قال: شهد أبو كريبة الأزدي و محمد بن مسلم الثقفي عند شريك بشهادة و هو قاض، فنظر في وجوههما مليا ثم قال جعفريان فاطميان فبكيا، فقال لهما ما يبكيكما قالا له نسبتنا إلى أقوام لا يرضون بأمثالنا أن يكونوا من إخوانهم لما يرون من سخف ورعنا، و نسبتنا إلى رجل لا يرضى بأمثالنا أن يكونوا من شيعته، فإن تفضل و قبلنا فله المن علينا و الفضل، فتبسم شريك، ثم قال إذا كانت الرجال فلتكن أمثالكم، يا وليد أجزهما هذه المرة (ولا یعودا ثانیة) قال فحججنا فخبرنا أبا عبد الله عليه السلام بالقصة فقال ما لشريك شركه الله يوم القيامة بشراكين من نار

error: Alert: Content is protected!!