[1/141] Rijal al-Kashshi: Hamduwayh and Muhammad [b. Qulawayh] from Muhammad b. Isa from Safwan from Abd al-Rahman b. al-Hajjaj who said: Abu al-Abbas Fadhl al-Baqbaq sought permission for Hariz to enter upon [meet] Abi Abdillah عليه السلام but he was refused, he repeated the request a second time and was not given permission, so he [Fadhl] said: what should the punishment of a man to his slave [who has done wrong] be? He [the Imam] said: in proportion to his crime, he said: you have – by Allah – punished Hariz greater than what he did, he said: woe be upon you! am I the one who did that? Hariz unsheathed the sword [took up arms]! Then he said: if it were Hudhayfa b. Mansur he would not have persisted in the request after I had already said no [once].
This narration indicates the superior obedience that Hudhayfa b. Mansur showed to the Imam in comparison with Abu al-Abbas Fadhl al-Baqbaq. It also indicates the displeasure of the Imam towards Hariz. Despite this, all three are Thiqa and excellent narrators of Hadith.
أقول: إن هذه الصحيحة وإن دلت على جرأة الفضل وسوء أدبه بالنسبة إلى الإمام عليه السلام، إلا أنها لا تنافي وثاقته، ولعلها كانت زلة منه فتذكر بعدها
al-Khoei says that it points to the boldness of al-Fadhl in his interaction with the Imam, and perhaps even to his poor character, however it does not negate his Wathaqa, and it is possible that it was a lapse which he regretted and corrected afterwards.
و هذه الرواية و إن كانت صحيحة لأن الظاهر وثاقة محمد بن عيسى إلا أنها لا تنافي وثاقة حريز كما هو ظاهر بل لا تنافي عدالته أيضا، فإن تجريده السيف من دون إذن الإمام(ع)، و إن كان ذنبا كما يظهر من الصحيحة إلا أنه قابل للزوال بالتوبة، و لا شك في أن حريزا ندم على فعله حينما ظهر له عدم رضى الإمام به، فإن الحجب كان وقتيا من جهة تأديب حريز، لئلا يصدر منه مثل ذلك فيما بعد، فإن الحجب لو كان دائميا لشاع و ذاع، مع أنه لم يذكر إلا في هذه الرواية. و يؤيد ذلك أن الإمام(ع)قد أذن لحريز بعد حجبه في الدخول عليه إكثار حريز من الرواية عن الصادق(ع)، و احتمال أن تكون جميع هذه الروايات قد صدرت قبل الحجب بعيد جدا، كما لا يخفى
Al-Khoei further acknowledges the severity of Hariz’s action in taking up arms without the permission of the Imam, it was a great sin which led to the Imam banishing him from his presence, but it is nonetheless a sin that can be forgiven through Tawba, and there is no doubt that Hariz regretted what he did when he became aware of the Imam’s displeasure [and this is why he used al-Baqbaq to plead for the Imam to reconsider]. The banishment seems to be temporary and done so as to discipline Hariz, to make sure that he does not repeat the same mistake again. If it were a permanent exile then it would have been widely known which is not the case [it is only mentioned in this one narration]. Another circumstantial piece of evidence that aids this particular interpretation [i.e. the Imam only forbade him to come see him temporarily] is that Hariz is a prolific narrator from al-Sadiq, and the probability that all these narrations were taken from the Imam before his exile is slim.
More information about our three narrators:
Hudhayfa b. Mansur
الخزاعي، أبو محمد، ثقة، روى عن أبي جعفر وأبي عبد الله وأبي الحسن عليهم السلام حذيفة بن منصور بن كثير بن سلمة بن عبد الرحمان
al-Najashi says: Hudhayfa b. Mansur b. Kathir b. Salama b. Abd al-Rahman al-Khuzai, Abu Muhammad, Thiqa, narrated from Abi Ja`far, Abi Abdillah and Abi al-Hasan عليهم السلام
Allamah Hilli in his Khulasa quotes al-Mufid giving him Tawthiq and praising him, this cannot be sourced to al-Mufid in what survives of his works.
حديثه غير نقي، يروي الصحيح والسقيم، وأمره ملتبس، ويخرج شاهدا
Ibn al-Ghadhairi takes a dissenting view when he declares Hudhayfa’s narrations as below par. This is because he apparently narrated both what is authentic and what is not. He does accept his Hadith if it is corroborated by another.
al-Fadhl b. Abd al-Malik
الفضل بن عبد الملك أبو العباس البقباق، مولى، كوفي، ثقة، عين، روى عن أبي عبد الله عليه السلام
al-Najashi says: al-Fadhl b. Abd al-Malik Abu al-Abbas al-Baqbaq, client, Kufan, Thiqa, eminent, he narrated from Abi Abdillah عليه السلام
It seems that this Tawthiq goes all the way back to Sa`d b. Abdallah [in his Fihrist], this is because al-Barqi says:
وفي كتاب سعد: له كتاب، ثقة
And in the book of Sa`d: he [Fadhl] has a book, Thiqa.
Hariz b. Abdallah
al-Najashi says about this Hariz:
حريز بن عبد الله السجستاني، أبو محمد الأزدي، من أهل الكوفة، أكثر السفر والتجارة، إلى سجستان، فعرف بها، وكانت تجارته في السمن والزيت، قيل روى عن أبي عبد الله عليه السلام، وقال يونس: لم يسمع من أبي عبد الله إلا حديثين، وقيل روى عن أبي الحسن موسى عليه السلام ولم يثبت ذاك، وكان ممن شهر السيف في قتال الخوارج بسجستان، في حياة أبي عبد الله عليه السلام، وروي أنه جفاه، وحجبه عنه
Hariz b. Abdallah al-Sijistani, Abu Muhammad al-Azdi, from among the residents of Kufa, he travelled a lot to make business in Sijistan so he became known for it [i.e. his Nisba]. His business was in butter fat and olive. It is said that he narrated from Abi Abdillah عليه السلام. Yunus said: he [Hariz] did not hear from Abi Abdillah عليه السلام except for two narrations. It is also said that he narrated from Abi al-Hasan Musa عليه السلام but that is not proven. He was among those who unsheathed the sword in fighting the Khawarij in Sijistan in the lifetime of Abi Abdillah عليه السلام, and it is narrated that he was shunned by the Imam and blocked from access to him [as a result].
It is clear that al-Najashi who had the book of al-Kashshi is basing his biographical information about his millitary activity and the Imam’s subsequent displeasure at him from it.
al-Tusi gives him an outright Tawthiq in his Fihrist.
Hariz authored arguably the most important book on Salat in the Madhhab. Hammad b. Isa al-Juhni transmits this Kitab al-Salat, which mostly contains narrations from his principal source who is Zurara. Its importance can be seen from the fact that al-Saduq includes it in his preface to al-Faqih among the dependable books which are referred to (عليها الكتب المعتمدة المعول). He was such a prolific narrator that he occurs in the chains of more than 1300 Hadith as we have them in our books today.
To know Hariz’s status in Fiqh one only needs to know that a scholar like Yunus considered him his teacher and asked him questions on it to which Hariz replied directly in the first person.
What to make of al-Najashi quoting Yunus saying that he heard only two narrations from al-Sadiq?
It would seem that this piece of information is something else that is taken from a narration in al-Kashshi
محمد بن مسعود، قال: حدثني محمد بن نصير، قال حدثني محمد بن عيسى، عن يونس قال: لم يسمع حريز بن عبد الله من أبي عبد الله (عليه السلام)، إلا حديثا أو حديثين
Muhammad b. Masud from Muhammad b. Nusayr from Muhammad b. Isa from Yunus who said: Hariz b. Abdallah did not hear from Abi Abdillah عليه السلام except one or two narrations.
The problem with this is that as we have seen in the narration under discussion, Hariz definitely used to enter and meet al-Sadiq before he was disallowed.
ولكن هذه الرواية لا يمكن تصديقها، بعدما ثبت بطرق صحيحة، روايات كثيرة تبلغ (215) موردا كما يأتي عن حريز عن أبي عبد الله عليه السلام
As al-Khoei says: this narration cannot be believed because of the presence of more than 215 authentic narrations wherein Hariz is narrating directly from Abi Abdillah عليه السلام
وقال المفيد في الإختصاص: إن سبب قتل حريز أنه كان له أصحاب يقولون بمقالته، وكان الغالب على سجستان الشراة، وكان أصحاب حريز يسمعون منهم ثلب أمير المؤمنين عليه السلام وسبه، فيخبرون حريزا ويستأمرونه في قتل من يسمعون منه ذلك، فأذن لهم، فلا يزال الشراة يجدون منهم القتيل بعد القتيل، فلا يتوهمون على الشيعة، لقلة عددهم، ويطالبون المرجئة، ويقاتلونهم، وما زال الأمر هكذا حتى وقفوا على الأمر، فطلبوا الشيعة، فاجتمع أصحاب حريز إليه في المسجد، فعرقبوا عليهم المسجد وقلبوا أرضه عليهم، رحمه الله
Al-Mufid says in al-Ikhtisas: the reason for Hariz’s death is that he had companions who followed him in matters of religion in Sijistan which had a majority of Khawarij. The companions of Hariz used to hear them disparaging the commander of the faithfulعليه السلام and abusing him, they would come to Hariz and ask him to permit them to kill anyone they hear speaking thusly and he permitted them. Then the Khawarij began to see their fellows being [secretly] killed day after day, but they did not think even for a moment that it could be the Shia, because of how few they were, instead they sought retribution with the Murjia and bagan killing then in revenge, this continued until they became aware of the reality, so they targetted the Shia, and the companions of Hariz sought refuge together with him in the mosque, but they brought down the mosque over their heads and buried them under the rubble – may Allah have mercy on him.