Loyal Companion: Janabe Abuzar e Gaffari (ra)

“The green sky has not shaded and the dusty earth has not borne the weight of any speaker more truthful than Abu Dharr.” These were the words of Messenger of Allah (s.a.w.a). (Hayat Al-Qulub Vol. 2)

Abu Zar was the second most important companion of the Prophet. His name, according to the most reliable report was Jundab bin Junadah, and his agnomen was Abu Zar. He was a member of the Arab tribe of Bani Ghiffar.

Story of his conversion: 

Imam Ja’far Sadiq (a.s) said that the Messenger of Allah (s.a.w.a) told one of his companions about the story of the conversion of Abu Zar to Islam.

The Messenger of Allah (s.a.w.a) said: He used to graze his sheep at Abu Batan Markah, which is at a distance of one station from Mecca. Suddenly a wolf attacked his flock from the right and Abu Zar chased him away with his staff. Then he attacked from the left and Abu Zar striked it with his staff and said: I have not seen a worse wolf than you. The wolf began to speak by the miracle of the Prophet: By Allah, the people of Mecca are worse than me. The Almighty Allah sent a messenger to them and they say that he is a liar. They call him names and consider him incapable. When Abu Zar heard this, he told his wife to pack some provisions, pot and staff.

Taking these items he set out for Mecca on foot to investigate the information he had received from the wolf. Thus after many hardships and a long distance he at last entered Mecca. He was feeling extremely thirsty. On reaching the Zamzam well, he pulled out a bucket of water and saw that the bucket was full of milk. He thought that it was a proof of what the wolf had said.
And it was also a miracle of the Prophet. Thus he drank the milk and came to a corner of the mosque. He found a group of Quraish and sat down with them. They were talking ill of the Prophet as the wolf had mentioned. They were occupied in this whole day. In the evening, Abu Talib arrived and when they saw him, they said: Keep quiet, Muhammad’s uncle is here!” So they fell silent. When Abu Talib arrived, they began to converse with him.

After dusk when Abu Talib took their leave, Abu Zar also followed him. He turned to me and asked: “What do you want?” “I am searching for the Prophet who has appeared among you,” I said. “What do you want from him?” he asked. I said: “I want to start believing in him, testify to his truthfulness and follow him.” Abu Talib asked, “Will you really do this?” “Doubtlessly,” said I.
So he said: “Come tomorrow at the same time and I will take you to him.” Abu Zar says that he spent the night in the holy mosque of Mecca and joined the gathering of the same infidels in the morning. Like the previous day, they again began to talk ill of the Messenger of Allah (S) and when Abu Talib arrived, they stopped their discussions and began to converse with him.

Thus when Abu Talib arose from there I also set out with him. Like the previous day he again asked the same question and I replied in the same way. Then he asked with emphasis if I would indeed act on what I was saying and I agreed. So he took me to a house in which Hamza was present. I greeted him and he asked the purpose of my visit. I gave the same explanation.

So he asked me if I testified to the Oneness of Allah and that Muhammad is the Messenger of Allah? I said: I testify that there is no god except Allah, and Muhammad is the Messenger of Allah. Hamza took me to the house in which there was Ja’far Tayyar. I greeted him and he also asked the purpose of my visit. I again offered the same explanation. He told me to recite the two testimonies (Shahadatain) and I recited the same.

Ja’far took me to the house of Amirul Momineen (a.s.) and he also first asked about the purpose of my visit and then asked me to recite the dual formula of faith. Then he took me to the house in which the Messenger of Allah (s.a.w.a) was seated. I greeted him and took my seat. The Messenger of Allah (s.a.w.a) also asked me about the purpose of my visit and then taught me the dual Kalimah (Shahadatain).

I recited the same and the Prophet said: O Abu Zar, go back to your native place and by the time you reach there, your cousin would have passed away from the world and except for you there will no heir. Take his property and live with your family, till the time I declare my prophethood. After that you can join me. So Abu Zar returned home to find that the son of his uncle had expired.

He took charge of all his property and continued to live there till the Holy Prophet (s.a.w.a) migrated to Medina and the religion of Islam gained popularity. After that he came to Medina and met the Prophet. (Hayat Al-Qulub Vol. 1)

Traditions Mentioning His Virtues:

Janabe Fatima (s.a) held Abuzar in high regard and at opportune moments praised him and introduced him as a confidante of the Household of Prophethood and Imamate. One day she mentioned her meeting with three beautiful, jovial and perfumed girls, who were Houris of Heaven and devotees of Hazrat Zahra (s.a). She inquired their names. While introducing themselves, the second girl called Zorat said that God had intended her for Abuzar.(Rayahin Ash Shariah, Vol. 1, p. 135.)

Imam Ja'far as- Sadiq (a.s) said that my grandmother Hazrat Fatima (SA) said to Imam Ali (AS): "Upon my death, don't inform anyone but Umme Salama and Fizza among the women and in addition to my two sons, Hassan and Hussain, inform Abbas ibn Abdul-Muttalib, Salman Farsi, Ammar, Abuzar and Huzaifah among men." (Tarikh at Tabari, Vol. 2, p. 30)

Imam Ja’far As-Sadiq (a.s) also said that there are ten stages of faith. He added that Salman was on the tenth stage, Abu Dharr on the ninth, and Miqdad on the eighth stage! (Ain-Al Hayat, The Essence of Life)

Moreover it is also narrated that Amirul Momineen (a.s) said: Abu Zar has obtained some such sciences which people cannot bear and he has placed some knots over it, so that nothing comes out of it. (Hayat Al-Qulub Vol. 1)

Abu Dharr, the Oppressed

Reliable histories are witness that during the Second Caliphate Abu Dharr was banished to Syria. There, Abu Dharr started publicly criticizing Emir of Syria for his actions, which were contrary to the norms of Islam. He also continued to eulogize Amir’ul-Mu’mineen ‘Ali (as) in public. In the meantime the third caliph assumed power when the Emir of Syria (Mu’awiah) wrote to him complaining about Abu Dharr. He also mentioned in his letter that Abu Dharr was critical even of the Caliph. Orders were passed that Abu Dharr be sent to the capital expressly.

There the Caliph banished him to that area which he disliked the most, al-Rabadha. Abu Dhar disliked al-Rabathah because he worshipped the idols there during the pre-Islamic period.

Janab Muhammad Yaqub Kulaini (AR) writes that at the time of the departure of Abu Dharr from Medina, Amir’ul-Mu’mineen ‘Ali (as), Imam Husayn (as), Imam Hasan (as), Aqeel and Ammar went for some distance with him and advised him to be patient. Imam Husayn (as) told him, “O Uncle! The enemy wanted to deprive you of your Faith, but he didn’t succeed! But in the bargain he has lost his own Faith. Allah shall reward you in abundance!”

Abu Dharr Ghiffari reached Rabdha, and lived a lonely existence. He had neither friend nor helper. He had a few sheep in the beginning that died in time. His sons succumbed to the harsh environment of the place and his wife too died. Only one daughter remained with him.
For three long days Abu Dharr remained without any food or sustenance in the desert. He put his head on a mound of sand and expired. Only his four-year-old daughter remained. The child started crying and shouting for help when a caravan of men arrived there. The girl recalling her father’s last wish told to the new arrivals, “O travelers! The companion of the Prophet (S) has died and his body is lying for two days without a shroud and grave!”

The daughter of Abu Dharr says that she remained near the grave of her father and continued to offer prayers and fasting, as did the father. She witnessed in her dream one night that Abu Dharr was reciting the Holy Qur’an in his nightly prayers. She asked him, “O father! How has Allah treated you?” He replied, “My daughter! I have arrived in the presence of my Allah. He is happy with me and I am contented. He has given me many bounties. O daughter! Do good deeds and don’t let pride overwhelm you.” (Ain-Al Hayat, The Essence of Life)

Finally, we pray to Allah (swt),

O God, and as for the Companions of Muhammad specifically, those who did well in companionship, who stood the good test in helping him, responded to him when he made them hear his messages' argument, separated from mates and children in manifesting his word, fought against fathers and sons in strengthening his prophecy, and through him gained victory; those who were wrapped in affection for him, hoping for a commerce that comes not to naught in love for him; those who were left by their clans when they clung to his handhold and denied by their kinsfolk when they rested in the shadow of his kinship; forget not, O God, what they abandoned for Thee and in Thee, and make them pleased with Thy good pleasure for the sake of the creatures they drove to Thee while they were with Thy Messenger, summoners to Thee for Thee.

(Imam Zayn al-'Abidin , Sahifa al-Kamilah

The companions of Imam Hasan Askari (a.s.)

يا أَيُّهَا الَّذينَ آمَنُوا إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْ وَ يُثَبِّتْ أَقْدامَكُم‏

“O you who believe ! if you help (the cause of) Allah, He will help you and make firm your feet.” (Surah Mohammed 47 : 7)

As we glance through the pages of history, we realize that the tortures of the Bani Abbas caliphs only went on increasing. And as they realized that the advent promised Mahdi is near, they became more cautious over keeping an eye on Imams (a). The tyrant ruler Mutawakkil (la) forced Imam Hadi (a) to migrate from Madina to Samarra so that he can be kept under house arrest. The same fate followed Imam Hasan Askari (a) as well who was under house arrest in Samarra. However, despite being very vigilant about the activities of Imam Askari (a), history has recorded more than 100 companions of Imam.

For the lovers of Imam Zamana (a.t.f.s.) the pleasure of visiting the house of Imam Zamana (a.t.f.s.) in Samarra is indeed incomparable to any other pleasure. Visiting the blessed graves of Imam Askariain (a.s.) is very close to their hearts despite all the danger associated to this visit. And this has been the case always. We see in history that during the lifetime of Imam Hasan Askari (a.s) the companions of imam Hasan Askari ( a.s ) use to disguise themselves as cloth sellers or oil merchants etc and risk their lives for the love of the beloved imam and for the sheer desire to visit the imam (a.s.)

In this article we shall mention and discuss a few of them.

1.    Abu Ali Ahmad bin Ishaaq bin Abdullah bin Sa’d bin Malik bin al-Ahwas al-Ash’ari al-Qummi

His role as a scholar

He was the deputy of the people of Qum. He narrated traditions from Imam Mohammad Taqi (a) and Imam Ali Naqi (a). He was from the close companions of Imam Hasan Askari (a). He had written some books such as ‘Ilal as-Sawm: causes of fasting’ and ‘Masa’ilar-Rijal: questions of men’ which he had collected from Imam Reza (a). Sheikh at-Toosi said he was one from those who had met Imam Mahdi (a) (Ref: RijalToosi)

Gifts for him

Muhammad bin Ahmed bin as-Salt al-Qummi wrote a letter to Imam (a.s.) and mentioned in it the story of Ahmed bin Isaaq al-Qummi and his companionship. He mentioned that he wanted to perform the 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 (give him the money).’ The imam (a) replied, ‘It is a gift from us to him and when he comes back, he will get another gift from us (Ref: RijalKashi) This story showed his faith and the respect of the Imam (a) towards him.

Abu Ali Ahmed ibne Ishaq once requested Imam Askari ( a.s ) to give him a specimen of his handwriting so that whenever he receives a letter from him (a.s.), he could verify its authenticity. Imam (a.s.) told him that beware that the writing varies due to the coarseness and thickness of pen and should not confuse him. Imam (a.s.) then started to write a sample letter. Abu Ali started thinking in his heart that how nice it would have been if Imam (a.s.) would give him his pen so that he could seek blessing from it and benefit from the pen of Imam (a.s.). Imam (a.s.) after finishing the letter engaged in discussion with Abu Ali, upon seeking farewell Imam (a.s.) told Abu Ali to take the pen with him. (Shagirdaane Maktabe Aimmah (a.s.) by Mohammed Ali Aalami)

How nice a gift this great companion received from Imam ( a.s ), from the Imam (a.s.) who knew what was in his heart. May Allah give us this taufeeq that we also intend to seek and received such tabarruk from Imam Zamana (a.t.f.s.) which can be used for protecting the shias of Ahle Bait ( a.s ).

He visited Imam Mahdi (a.t.f.s.)

Abdullah bin Ja’far al-Himyari said, ‘Once, Sheikh Abu Amr (may Allah have mercy on him) and I met Ahmad bin Isaaq, who made a sign to me to ask Abu Amr about the Successor (Imam 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)?’ He said, ‘By Allah, yes.’ (Ref: Al-Kafi, chp of Hujjat)

He is one of the honorable persons to meet Imam Mahdi (a) on more than one accession (Ref: NajmusSaqib)

The final journey

Once while returning from Samarra Abu Ali seeked farewell from Imam (a.s.) and requested that he wants to meet Imam (a.s.) again. Imam (a.s.) propheciesed that he would pass to the next world on his way back home at the bridge of dhiaab. Indeed this is a great reward that Hazrat informs his servants the place and time of death. Not just this but Imam (a.s.) himself by tayyul arz reached Halwan at the bridge of Dhiaab and gave ghusl and kafan to Abu Ali. Abu Ali is buried close to the bridge above the river of Dhiaab on the way to Baakhtaran at Baghdad. (Shagirdaane Maktabe Aimmah (a.s.) by Mohammed Ali Aalami)

2.    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. 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’farand there was no lineage more than this noble lineage at all.

Abu Hashim was very loyal to the infallible imams (a). He met Imam Reza, Imam Jawad, Imam Hadi and Imam Hasan Askari (a). He devoted himself to them. He composed good poetry on praising them.Abu Hashim had a high position near the imams whom he was contemporary with. Once, Imam al-Hadi (a) 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.

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 at his time was like him in his high lineage. He died in Jumadi al-Ula in 261 AH a year after the death of Imam Hasan Askari (a)

Abu Hashim's sheer love for Imam Hadi (a.s ) made him complain once to Imam (a.s.) that he and his horse had become old and there was not enough pasture on the way to samarra for his old horse to feed upon hence he was not able to frequent to Samarra to visit Imam ( a.s ). In return Imam ( a.s ) prayed for him and his horse after which his horse became so strong that Abu Hashim would leave baghdad at morning and would recite zohar prayers at Samarra and would reach back baghdad by evening after meeting Imam ( a.s ). (Shagirdaane Maktabe Aimmah (a.s.) by Mohammed Ali Aalami)

There is a lot, we can ask too from our Imam of the time with regards to our strength in working for Imam (a.s.)

3.    Abdul Azeem ibn Abdillah al-Hassani

He belonged to the pure progeny of Imam Hasan Mujtaba (a). He was the son of Abdullah bin Ali bin al-Hasan bin Zayd bin Imam Hasan (a). Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions. (Ref: RijalToosi) An-Najashi mentioned that Ahmad bin Muhammad bin Khalid al-Barqi said, ‘Abdul Azeem came to Rey escaping from the ruler. He lived in a vault in a house of one of the Shia in Sikkat al-Mawali. He worshipped Allah in that vault; fasting the day and spending the night in praying and supplicating. He went out in disguise to visit the tomb that was opposite to his tomb (later on). He said that it was a tomb of one of the sons of Imam Musa bin Ja’far (a). He remained living in that vault and his news moved from one to another of the Shia until most of them knew him. Once, a man from the Shia saw in sleep that the Messenger of Allah (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 all the garden on the Sharif and the Shia to be buried in. Abdul Azeem became ill and then died. When he was to be washed, a piece of paper was found in his pocket written in it his noble lineage.

Shah Abdul Azeemwas a knowledgeable jurisprudent. Abu Hammadar-Razi said, ‘Once, I went to Ali bin Muhammad an-Naqi (a) 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 something of your religion is dubious to you, ask Abdul Azeem bin Abdullah al-Hasani about it and give him my best regards (Ref: Mu'jamRijal al-Hadith, Vol. 10 Pg. 53)

It is mentioned in KaamiluzZiyaraat, Pg. 354 (English) that a man went to Imam Hadi (a) and he asked me, “Where are you coming from?” I replied, “I went to the Ziyarat of Imam Husain (a.s.).” Imam (a) said, “If you had gone to the Ziyarat of the grave of Abdul Azeem who is buried near you, you would have been like one has gone to the Ziyarat of Imam Husain (a).

4.    Ali bin Ja’far al-Humani al-Barmaki

Al-Barqi mentioned him as one of Imam Mohammed Taqi (a) and Imam Hasan Askari's companions (RijalBarki) Sheikh at-Toosi said, ‘He was a good, benevolent man from the agents of Abul Hasan and Abu Muhammad (a) (Ref: Al-Ghaybah)

Abu Ja’far al-Umari said, ‘Once, Abu Tahir bin Bilal went to perform the hajj and he saw Ali bin Ja’far spend too much money. When he went back, he wrote to Imam Askari (a) about that and Imam 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) and he ordered to give him thirty thousand dinars.

Al-Kashshi mentioned that Yousuf bin as-Sakht said, ‘Ali bin Ja’far was one of the deputies of Imam al-Hadi (a). One day, he was betrayed near Mutawakkil (la) who threw him in prison. He remained in prison for a long time and he could not bear 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 Mutawakkil (la), and asked him to intercede with Mutawakkil(la) for Ali bin Ja’far. Ubaydillah responded to him and interceded with Mutawakkil (la) to set Ali bin Ja’far free, but Mutawakkil (la) refused and said to him, ‘If I doubted you, I would say you are a Rafidhi (Shia). 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 Mutawakkil (la) 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) saying to him, ‘O my master, please do something for me! I fear I may lose my faith.’ Imam al-Hadi (a) replied to him, ‘Since the matter has reached this point with you, I will pray Allah for you.’

Mutawakkil (la) 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. Mutawakkil (la) ordered Ubaydillah to set Ali free and to beg him to forgive him for what he had done to him. Ali was set free and went to live in Mecca as Imam al-Hadi (a) had ordered him. (Ref: RijalKashi)

Al-Kashi 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 Hadi (a) telling him about that and asking him to show him which of them he should follow. Imam Hadi (a) 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 to be compared with others. 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 Inshallah(Ref: RijalKashi)

This letter shows that this man was so faithful that the imam (a.s.) had appointed him as an authority for the Shia.

Other notable companions that we have not discussed in detail are

5.    Abu Isaaq Ibrahim bin Mahziyar al-Ahwazi

6.    Muhammad bin al-Hasan as-Saffar (Author of BasaerudDarajaat)

7.    Abu AmrUsman bin Sa’eed al-Amriaz-Zayyat (1^st special representative of Imam Mahdi (atfs))

8.    Abu Ja’far Muhammad bin Usman al-Amri(2^ndspecial representative of Imam Mahdi (atfs))

May Allah give us the Taufeeq of being among the servants, if not companions of Imam Mahdi (a)

The above article has been majorly taken from the book ‘Life History of Imam Hasan Askari’ by Baqir Sharif, who in turn has given references of books like RijalKashi, RijalToosi, RijalBarqi and a few others.

Introduction To The Book : Haqqul Yaqeen

The book HaqqulYaqeen has been written by the renowned scholar Allamah Mohammed BaqerMajlisi (a.r.). 

Other famous books penned by the author are:

1.     Bihar-ul-Anwaar (Ocean of Light) – 110 Volumes

2.    Ain-ul- Hayat (Essence of Life)

3.    Miraat-ul-Uqool  (Mirror of Intellects) – 26 volumes

4.    MalaazulAkhyaar (Shelter of the upright people) – 16 volumes

5.    Zaad-ul-Maad (Provisions for the Hereafter)

6.    Tuhfatul-Zaer ( A Gift for the Pilgrims)

7.    Hilyatul-Muttaqeen

8.    Al-Faredh al Tarifah

The book HaqqulYaqeen implies “Certainty of Faith”. The intention of the author for writing this book is as follows:

“It is known from many hadith and Quranic verses that worship without marefah is incorrect and unacceptable. Thus, the first thing, which is obligatory on the duty-bound is to acquire faith. However many people are oblivious of this fact and are ignorant of the religion.

Some people have acquired faith in religious beliefs from other people who are also defective like them. They did not examine it critically and were content to blindly follow others. From the stage of mere conjecture they never stepped to the higher stage of certainty and obedience.”

Hence we see in this book the author has compiled the important principles of belief in brief but sufficient,and presented them in a clear and lucid manner.

This book is a must read for all those who would like to know what are the fundamental beliefs of Shia IthnaAshari Faith.

Fundamentals like Tauheed and Adl are covered in Chapters 1,2 and 3. Wherein the author discusses the existence of the Creator , attributes of Allah and their implications, qualities related to acts of God etc. Since the discussion of Tauheed is difficult the guidance of a teacher may be beneficial.

Tauheed is followed by the discussion on Prophethood which is covered in chapter 4. Here the author discusses about infallibility, miracles of Prophets, qualities of Prophet, Superiority of Imams and Prophets over angels, Miracles of Holy Prophet (s.a.w.s) and Special qualities of Prophet (s.a.w.s).

The discussion of Imamat follows Prophethood in Chapter 5. This chapter occupies major portion of the book, hence indicating the importance of the matter. In this chapter the author brings about the following discussions:

1.     Necessity of Declaration of Imam.

2.    Requirements of Imam,

3.    Qualifications of an Imam.

4.    Specialties of Imam.

5.    Recognition of Imam

6.    Imamate and Superiority of Ameerul Momineen (a.s.) – In this part of the book the author mentions 21 exclusive qualities from quranic verses.

7.    Widely related traditions of the two sects. – In this the author brings traditions on following topics :

a.    Tradition of GhadeerKhum

b.    Hadith Manzelah

c.    Love of Ali(a.s.) for Allah

d.    Special Position of Imam

e.    Truth is always with Ameerul Momineen (a.s.)

f.    Superiority of Imam Ali (a.s.) over all companions as confessed by AhleSunnat

g.    Tradtions from AhleSunnat Books declaring Imamate of Imam Ali (a.s.).

8.    Crimes of those who usurped the right of Imam Ali (a.s.) – This is the most noteworthy part of the book. In this the author has compiled all the misdeeds of the 3 usurpers at one place. For Abu Bakr, the author has brought nine indictments. For Umar, the author has brought eleven indictments and seven innovations which he has introduced in the religion. For Uthman, the author has brought 10 indictments.

9.    The chapter then continues with the discussion of Mahdaviyat and concludes with the discussion on Rajat.

After the discussion of Imamat is complete the author brings the discussion of Resurrection in which he brings proofs of Physical Resurrection, objections against physical resurrection and its refutations. The author also discusses about the stages after death till Qiyamat.

To conclude, we can say, in today’s scenario wherein everyone is preaching his own thoughts on religion and understanding religion on his own whims and fancies, this book offers a ray of hope for those who would like to understand religion from the proper sources of knowledge ie. Quran and Traditions of Ahlul Bayt(a.s.).

May Almighty give us taufeeq to understand the concepts mentioned in this book so that we can gain true marefah of religion.Ameen.

Biography Of Scholar - Shaikh Tusi (a.r.)

Name: Muhammad ibn Hasan ibn Ali ibn Hasan al-Tusi

Agnomen:Abu Ja`far

Famous title: Shaikh al-Taaifah

Birth: He was born in the month of Ramadan, 385 A.H. in the city of Khurasan, Iran. Since Tus is another name of Khurasan, he is famous as Shaikh al-Tusi

Demise: Shaikh al-Tusi departed from this world on 22 Muharram 460 A.H. and is buried in Najaf, Iraq opposite to the Mosque of Ameerul Momineen Ali ibn Abi Talib (a.s.)

His Teachers:

In 408 A.H. Shaikh al-Tusi migrated from Khurasan to Baghdad to attend the lectures of Shaikh al-Mufeed (a.r) and became his student for 5 years. After the demise of the latter in 416 A.H., he then became a student of Syed Murtaza (a.r.), the brother of Syed Razi (a.r.) who compiled Nahj al-Balaagha. Syed Murtuza was also a student of Shaikh al-Mufeed.  Shaikh al-Tusi remained the student of Syed Murtuza for 23 years. He used to receive a stipend (Shahriya) of 20 gold coins per month. Syed Murtuza was very rich and owned 70 villages. Shaikh al-Tusi was a master in all fields of Islamic sciences.

He became Shaikh al-Taaifah after Syed Murtuza. He had more than 300 Mujtahedeen as his students. The Abbasi king “Al-Qaem be Amrillah” offered him the chair of theology (Ilme Kalam).

In 448 A.H. he returned to Najaf because his library & Madressa were burnt down in Baghdad, thus laying the foundation of the Hauzah al-Ilmiya in Najaf.

His Knowledge and Works:

Shaikh al-Tusi was expert in all the fields of Islamic sciences. He was a Faqih, Mohaddis, Usooli, Rejali, Kitabul Ad’iye (Duas). He has written more than 50 books, some of which are as follows:

1.                   Tafseer al-Tibyan

2.                   Al-Fehrist

3.                   Tahzeeb al-Ahkaam

4.                   Al-Istebsaar

5.                   Al-Mabsoot

6.                   Al-Nihaayah

7.                   Al-Udda

8.                   Al-Ghaibah

9.                   Al-Amaali

10.               Tarkhees al-Shafi

11.               Misbaah al-Mutahajjid (written for those who recite Namaze Tahajjud)

Students:

Amongst his most famous students were his son Hasan and Abu Salah Al-Halavi, the author of Taqreeb al-Ma’aarif.

Kutub al-Arba’ and Shaikh al-Tusi (a.r.)

Among the four authoritative books of Shias, famously known as Kutub al-Arba’, two books belong to Shaikh al-Tusi (a.r.) i.e. Tahzeeb al-Ahkaam and Al-Istebsaar.

Tahzeeb al-Ahkaam is actually a Sharh of Al-Muleah by Shaikh al-Mufeed (a.r). Shaikh al-Tusi worked for 40 years on this book. It is in 10 volumes and consists of 393 chapters and 13590 traditions. Till now more than 16 Sharh(commentaries) have been written on Tahzeeb. Before Wasaael al-Shia it was the most important book on Ijtehaad & Fiqh.

Al-Istebsaar is a summary of Tahzeeb but in this book he has brought conflicting traditions & solved them. It is in 4 volumes, consists of 925 chapters and carries 5511 traditions. Till now 18 Sharh (commentaries) have been written on it.

These two books along with Al-Kaafi of Shaikh Muhammad Ibn Yaqub al-Kulaini (a.r.) and Man La Yahzorohu al-Faqih by Shaikh Muhammad Ibn Ali Ibn Baabwayh popularly known as Shaikh Saduq(a.r.) are collectively known as Kutub al-Arba’ al-Muqaddam. Interestingly, names of all three authors of Kutub al-Arba’ is Muhammad.

Al-Amaali of Shaikh al-Tusi

This is a book compiled by his students. The word Amaali is the plural of the word Imla’, which means ‘dictation’. It is a collection of traditions which Shaikh al-Tusi had dictated to his students in a series of Majaalis. It contains traditions on beliefs, authenticated supplications and the virtues of Ahle Bait (a.s.).

This was just a very short brief on the life of Shaikh al-Taaifah, Abu Ja’far al-Tusi (a.r.). Those who are interested in reading more about him can refer to his books to understand the greatness of this mighty student of Ahle Bait (a.s.).

Let us conclude by a couple of traditions regarding the virtues of Ahle Bait (a.s.) and their lovers which are mentioned in his Amaali:

Majlis 1, Hadees 20

قَالَ أَخْبَرَنِي مِينَا مَوْلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ قَالَ قَالَ لِي عَبْدُ الرَّحْمَنِ يَا مِينَا أُحَدِّثُكَ بِحَدِيثٍ سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ص قُلْتُ بَلَى قَالَ سَمِعْتُهُ يَقُولُ أَنَا شَجَرَةٌ وَ فَاطِمَةُ ع فَرْعُهَا وَ عَلِيٌّ ع لِقَاحُهَا وَ الْحَسَنُ وَ الْحُسَيْنُ ع ثَمَرَتُهَا وَ مُحِبُّوهُمْ مِنْ أُمَّتِي وَرَقُهَا

Meena, a slave of Abd al-Rahman ibn Awf said that Abd al-Rahman ibn Awf told me: O Meena! Should I narrate to you a tradition which I heard from the Messenger of Allah (s.a.w.a.)? I said: Yes. He said: I heard him (s.a.w.a.) saying that I am a tree, Fatima (s.a.) is its branch, Ali (a.s.) is its seed, Hasan (a.s.) and Husain (a.s.) are its fruits and their lovers from my nation are its leaves.

Majlis 11, Hadees 9

عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ أَتَيْتُ النَّبِيَّ ص وَ عِنْدَهُ أَبُو بَكْرٍ وَ عُمَرُ فَجَلَسْتُ بَيْنَهُ وَ بَيْنَ عَائِشَةَ فَقَالَتْ لِي عَائِشَةُ مَا وَجَدْتَ إِلَّا فَخِذِي أَوْ فَخِذَ رَسُولِ اللَّهِ ص فَقَالَ مَهْ يَا عَائِشَةُ لَا تُؤْذِينِي فِي عَلِيٍّ فَإِنَّهُ أَخِي فِي الدُّنْيَا وَ أَخِي فِي الْآخِرَةِ وَ هُوَ أَمِيرُ الْمُؤْمِنِينَ يُجْلِسُهُ اللَّهُ فِي يَوْمِ الْقِيَامَةِ عَلَى الصِّرَاطِ فَيُدْخِلُ أَوْلِيَاءَهُ الْجَنَّةَ وَ أَعْدَاءَهُ النَّارَ

Ameerul Momineen (a.s.) said: I went to the Holy Prophet (s.a.w.a.) and Abu Bakr and Umar were near him. Then I sat near between him (s.a.w.a.) and Ayesha. Then Ayesha told me, ‘did you not find (any other place) except (between) my feet or the feet of Holy Prophet (s.a.w.a.)?’ He (s.a.w.a.) said (in a reprimanding tone): Stop O Ayesha! Do not hurt me (by saying anything) concerning Ali. For surely, he is my brother in this world and my brother in the hereafter and he is Ameerul Momineen. Allah shall make him sit upon the Bridge (Siraat) on the Day of Qayamat and he shall make his lovers enter Paradise and his enemies into the Fire.

May Allah include us among the lovers of Ameerul Momineen (a.s.), grant us the Taufeeq to serve his son, Hazrat Vali-e-Asr (a.t.f.s.) and grant us intercession on the Day of Qayamat to enter Paradise! Ameen.

Biography of our scholars – Shaikh Kulaini (ar)

SHEIKH MOHAMMED BIN YAQUB BIN ISHAQ KULAYNI (ar)

Birth: His exact year of birth has not been recorded. However, it is mentioned that his birth had already taken place by start of the imamate of the 11th Imam, which lasted from 254 A.H to 260 A.H. Thus if he was 9-10 years old at this time, (an age when children begin to understand matters), then he must have been born around 250 A.H. He was born in the village of Kulain, about 38 kms from the Iranian city of Raiy (currently Tehran), which was an important city at that time. His father was also a scholar. Thus, Shaikh Mohammed bin Yaqoob al Kulayni was born around 250Ah, which was the period of imamate of the 10th Imam, and then when he was a little older, it was the period of the imamate of the 11th Imam.

Kunniyat: His kunniyat (agnomen) was Abu Jafar. 

Title: His laqab(title) was Thiqatul Islam, the one trusted by Islam and Muslims. He was  respected and trusted by all muslims and all have given him this title.

Family and early life: His family was very learned and his father was a very well-known alim(scholar) and the sheikh and leader of the other Ulema of the village.

Teachers: History has recorded the names of 36 of his teachers, prominent amongst these was Janab Abu Jafar Barqi Ali bin Samri (ar), and Janab Ali bin Mohammed Samri (ar) who later became the 4th special naeb(representative) of the12th Imam. Another of his teachers was Janab Ali bin Ibraheem Qummi (ar), the famous author of Tafseer e Qummi. Janab Ali bin Ibraheem Qummi (ar) was a companion of the 11th Imam, hence this tafseer has been written by a companion of the 11th imam. This implies that it was written by the author after hearing it from the Imam himself. Hence this tafseer is highly regarded in the circles of learning. 

Death: Kulaini died in  Baghdad in 329 A.H. The year he died is called Tanasirul nujoom or the year of the breaking of the stars, because during this year it was observed that a lot of stars appeared to break and fall. It was a year that saw the death of prominent Ulema like Shiakh Kulayni (ar), the father of Sheikh Sadooq (ar), Janab Ali bin Babwayh Qummi. The Twelfth Imams special naeb(representative), Janab Ali bin Mohammed (ar), too, died in this year. This year also marked the beginning of ghaibat e kubra  (major occultation) of the Imam.

His age, when he died is calculated to be about 80 years. According to the Christian calendar it was the year 941 AD. His salatul mayyit (prayer over the dead body) was recited by Mohammed bin Jafar Husseini abu Qaraat. He is buried in Baghdad, in Bab e Koofa. This is the same district where he used to live. It is located in eastern  Baghdad . He grave exists there even today.   
 Sayyed Nematullah Jazaeri relates that a great opponent of Shias established his rule in Baghdad. He wanted to stop the people from visiting the graves of the Masoomeen(a), and decided to destroy them. He decided to begin with the grave of The 7th Imam, it being closest to Baghdad. Preparations got underway, when someone informed him that the Shias believe that the bodies of their Imams do not decay in the graves. The king replied, let the grave be opened. If what they say turns out to be true, I will close the grave with great honor. If I find the body decayed, I will consider my actions justified. But someone else told him, you do not need to go far to check their claim, because they claim the same thing for their Ulema as well. One of their Ulema is buried in Baghdad itself. Open that grave. If the body is still fresh, it can be concluded that their faith is the correct one. Thus Kulainis grave was opened, the body was found to be so fresh that he appeared to be asleep. Even the color of henna on his nails had not faded. The king was impressed. He ordered the grave to be closed and a dome erected over it. 

Some details about his life: His initial schooling took place in the city of Raiy. Later, he came to be known as Shaykh ul fuqaha (the leader of the jurisprudents) in Raiy. Then he migrated to Baghdad and started teaching there. Even in Baghdad he was called Shaykhul Fuqaha. When Shiakh Kulaini (ar)  came to Baghdad, the 3rd nominated representative of Imam was residing there, but he( the representative) was doing dissimulation (taqayyah), so much so that the ordinary Muslims considered him to be their alim, and his orders and writings were much respected, even in the court of the king.

His Books: Ruqatul Aimma (a collection of letter penned by the Aimma (as)), Kitab al-rijal( a book about the transmitters of ahadeeth), Kitab tabeer ar-ruya( a book on the interpretation of dreams. It is said that a better book on this topic has not been written till today). Kitab al madh al Aimma( a collection of poetry in praise of the Aimma),Kitab rad al Qaramata(a book denouncing a sect who had invaded the Kaaba, robbed the Hajar e Aswad, and kept it in their land for 17 years). However, his greatest contribution is the Al-Kafi. 

Al-Kafi: This book is Kulaini greatest contribution. It is a collection of 16,199 ahadeeth. One of the principal features of the work is that the traditions are presented systematically in chapters according to their subject matter. The Kafi is divided into 3 parts: 2 volumes of Usool e Kafi, comprising ahadeeth on beliefs, 5 volumes of Furoo e kafi containing ahadeeth on jurisprudence, and 1 volume of Rawdhatul Kafi. Rawdha means garden. It is a type of shia encyclopaedia, containing ahadeeth not covered in the other volumes. Thus it contains assorted ahadeeth about, eg, the life and times of our Aimma (as) and their opponents. 

It should be noted that till the time of the 11th Imam, the Shias were not overly concerned about preserving ahadeeth, because whenever they were faced with a problem an Imam was there to solve it. Even during the initial stages of the minor occultation, they had recourse to the Imam through his nominated representatives. But when Janab Husain bin Rouh (ar) was appointed the representative, the Shias grew concerned as their Imam was in occultation and Janab Hussain bin Rouh (ar) was in taqayyah on the orders of the Imam. It was at this time that Shaikh Kulaini (ar) migrated to Baghdad , and since he was the Shaykh ul Fuqaha, it fell upon his shoulders to assume the responsibility of collecting and preserving the ahadeeth. 

First he collected whatever he could of the 400 books of Usool. Then he sorted them topic-wise. Next, Shaikh Kulaini (ar) himself traveled all over the Islamic world to collect ahadeeth. As soon it would come to his notice that a person in a particular village knows a hadeeth, he would go to that village, even if it entailed journeying over great distances, to hear it from him personally and write it. He refused to appoint anyone else to go in his stead, so that he could be sure that the written hadeeth tallied word for word with what was related by that person. This process went on for 20 years. Thus the kafi came into existence. After Shaikh Kulaini (ar) , this type of work was done by others too, but Shaikh Kulaini (ar) was the first to undertake this task. Today no mujtahid can issue a fatwa without studying every hadeeth of the Kafi. He compiled the book and gave it to his students. During those times writing was not popular, because it was very difficult to get paper and ink. Thus the preferred method was oral transmission. Hence, Shaikh Kulaini (ar) would read out the ahadeeth to his students and they would memorize them. Then the students would recite the ahadeeth and he would hear them. When he was satisfied that a student had learnt all the ahadeeth, he would give the student permission to narrate them on his authority. This permission was called Ijaza e Riwayat, and was an important permission in those days. Thus his students were instrumental in spreading these ahaheeth, till such a time when printing became popular and books began to be printed. 
History chronicles about 15 of his eminent students, although innumerable seekers of knowledge benefited from his company. Of the 15 eminent students there are three who were instrumental in bringing the Usool al Kaafi to the posterity. These illustrious students of Shaikh Mohammed Kulaini (ar) are Janab Ahmed ibne Ahmed Katib Toofi (ar), Janab Mohammed ibne Ibrahim (ar) and Janab Abu Abdallah Safwani (ar) who was from the progeny of Janabe Safwan-e-Jammal (ar)- a companion of the Seventh Imam  who refrained from  giving his camels on hire to the tyrannical ruler on the instructions of the Seventh Imam (as).

This was the only book of ahadeeth compiled during minor occultation. Thus it was compiled in the presence of the nominated representatives of the Imam. The 4th and last representative of Imam died shortly after Shaikh Kulaini’s (ar) own death. And, of course the Imam himself was well aware of the existence of this book and also knew that this was going to become a basic book of the Shias. If there was something very wrong about this book, the Imam would have pointed it out or would have forbidden the compilation. But we find that nothing of this kind happened.

May Allah give us taufeeq  to seek the lesson of hard work from our scholars.

Shaikh Sadooq (ar) - A Brief Biography

Name: Abu Ja'far Muhammad ibn 'Ali ibn Babawaih al-Qummi

Born: End of 305 A.H. 923 A.D./306 A.H 924A.D. (There is no positive evidence as to his year of birth)

Martydom: 381 A.H. 991 A.D. (Buried at Ebn-e Babooyeh, Ray, Iran)

Kunniyat: Abu Jafar

Title: Sudooq (earned on account of His great learning and reputation for truthfulness)

Teachers: Ali ibne Hussain Qummi (Father), Ibrahim Burki, Mohammed ibne Hussain ibne Walid and other 150 scholars (listed by historians).

Disciple: Shaikh Mufeed a.r, Najashi a.r, Shaikh Qudoos a.r and Ibne Zaheri a.r.

Books: There are 300 books authored by Shaikh Sadooq but 220 books are available in the libraries of the world. Popular are “Mun laa yahdar al faqeeh”, “Madinat al Ilm”, “Ilal al Sharaeh”. The other smaller books authored by him are “Sawab al Aamaal”, Iqaab al Aamaal”, “Sifaat al Shia”, “Muaani al Akhbaar”etc

Introduction

Shaikh Sadooq was the leading traditionist of his time (4th Century A.H.). Whatever he heard once, never escaped his memory. The people of Qum used to be surprised at this faculty of his at childhood. His mentors used to be surprised at his prowess. Shaikh Sadooq was known to the people as Sadooq because of his implicit truthfulness. His truthfulness was complemented by his strong memory that he remembered every event verbatim and was able to recount it word for word! Thus he is rightly remembered with the title of Sadooq!! The Shaikh and his father together are remembered as Sadooqain---or the two truthful ones! If you find a mention in any book quoting Sadooq, it would mean that the reference is only to him. But if in another place the mention is of Sadooqain, the reference is both to the son and the father.

The book Kamaluddin Wa Tamaamun Ne’ma

Shayk Sadooq (ar) himself writes : That which motivated me to write this book was that when I was honored by the visit (Ziarat) of Imam Ali Ibne Musa ar-Reza (a.s.) I returned to Nishapur and stayed there. I realized that most of the Shia people who visited me were confused in the matter of occultation of the Twelfth Imam (a.s.) and doubts haunted them about His Eminence, the Qaim (a.s.). They had deviated from accepting the correct views and standards. So I began my endeavor to guide to truth and the right path with the help of traditional reports of the Holy Prophet (s.a.w.s.) and the Holy Imams (a.s.) till the time a learned and virtuous scholar from Bukhara came to visit us in Qom. I had always wanted to meet him due to his honesty, firm views and correctness of behavior. He was Shaykh Najmuddin Abu Saeed Muhammad bin al-Hasan bin Muhammad bin Ahmad bin Ali bin Salt Qummi, may Allah continue his Taufeeq (good sense). My father and I used to narrate traditions on the authority of his grandfather, Muhammad bin Ahmad bin Ali bin Salt (q.s.) and spoke well of his knowledge and actions, piety, excellence and worship. Ahmad bin Muhammad bin Isa with all his excellence and greatness used to narrate traditions from Abu Talib Abdullah Ibne Salt Qummi (r.a.) and Abdullah bib Salt remained here till he met Muhammad bin al-Hasan Saffar and related traditions from him. When the Almighty Allah enabled me to meet a gentleman of such an excellent family I thanked him for according me such a cordial reception and sincere audience. One day he told me about his meeting with a great philosopher and logician of Bukhara and he also related to me one of his statements about His Eminence, the Qaim (a.s.) which had put him in confusion, perplexity and doubts with regard to the Holy Imam (a.s.) due to the prolongation of his occultation and due to cutting off of news regarding him. Therefore, I explained to him some facts about His Eminence and quoted some traditions of the Holy Prophet (s.a.w.s.) and the Holy Imams (a.s.) in connection with the Imam (a.s.). As a result of which that person got assurance and the doubts and misgivings that had inflicted his mind were removed. He listened with full attention to all the authentic traditions that I related to him and accepted them from the depth of his heart. He petitioned me to write a book for him on this subject. I agreed to do so and promised him that when the Almighty Allah would facilitate my return to my hometown, Rayy, I will compile the relevant traditional reports on this topic.

One night, when I drifted into sleep after thinking about my family, friends and the bounties that the Almighty Allah had bestowed on me, I dreamt that I was performing the circumambulation of the Holy Kaaba in Mecca and in the seventh round I was near the Black Stone (Hajar Aswad), and upon reaching it I was kissing it. I was saying that I had repaid my trust and fulfilled my covenant so that it might be a witness of this. At that moment I had the honor of seeing my master, the Master of the Age (a.s.) standing at the door of the Kaaba. My heart began to beat fast with excitement and he came to know my inner feelings which were reflected in the worried expression on my face. I saluted him and he replied to my salutation and then asked me: Why don’t you write a book regarding the occultation, so that your sadness and worries are removed? I said: O son of Allah’s Messenger, I have compiled a number of books about occultation. He said: Not in this style. I order you to compile a book on occultation and therein mention about the occultation of the prophets (peace be on them). After that, the Imam (a.s.) departed from there. When I woke up, I began to weep, supplicate and express my humility till dawn break. In the morning, in compliance with the commands of the Proof of Allah, I began the compilation of this book. While I pray for the help of Allah and I rely on Him and seek forgiveness for my shortcomings. My Taufeeq is only from the Almighty Allah, I rely on Him and I turn to Him.”