Scrutiny of Shi`ah Narrators Part 2

Scrutiny of Shi`ah Narrators Part 3
December 8, 2015
Accusation Regarding the Hadith of the Pond
December 8, 2015

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Zurarah ibn A’yan

 

The Shia are in consensus upon declaring this individual as reliable and ruling his narrations to be authentic despite him being cursed by the Imams of the Ahlul Bayt, as has been elucidated by al Tusi in his al Fihrist[1]. In spite of this, ‘Abdul Hussain still praised him in his al Muraja’at, which he fabricated in the name of the Sheikh of al Azhar. He said:

 

وهناك أبطال لم يدركوا الإمام زين العابدين وإنما فازوا بخدمة الباقرين الصادقين (ع) فمنهم أبو القاسم بريد بن معاوية العجلي وأبو بصير ليث بن مراد البختري المرادي وأبو الحسن زرارة بن أعين وأبو جعفر محمد بن مسلم …أما هؤلاء الأربعة فقد نالوا الزلفى وفازوا بالقدح المعلى والمقام الأسمى حتى قال فيهم الصادق وقد ذكرهم : “ هؤلاء أمناء الله على حلاله وحرامه “ وقال “ ما أجد أحداً أحيا ذكرنا إلا زرارة وأبو بصير ليث ومحمد بن مسلم وبريد “ ولولا هؤلاء ما كان أحد يستنبط هذا ثم قال : “ هؤلاء حفاظ الدين وأمناء أبي على حلال الله وحرامه وهم السابقون إلينا في الدنيا والسابقون إلينا في الآخرة  “وقال “ بشر المخبتين بالجنة كان أبي ائتمنهم على حلاله وحرامه وكانوا عيبة علمه وكذلك اليوم هم عندي مستودع سري وأصحاب أبي حقاً وهم نجوم شيعتي أحياءاً وأمواتاً بهم يكشف الله كل بدعة ينفون عن هذا الدين انتحال المبطلين وتأويل الغالين، إلى غير ذلك من كلماته الشريفة التي أثبتت لهم الفضل والشرف والكرامة والولاية ما لا تسع بيانه عبارة ، ومع ذلك فقد رماهم أعداء أهل البيت !! بكل أفك مبين .. وليس ذلك بقادح في سمو مقامهم وعظيم خطرهم عند الله ورسوله ! والمؤمنين ! كما أن حسدة الأنبياء ما زادوا أنبياء الله إلا رفعة ولا أثروا في شرائعهم إلا انتشاراً عند أهل الحق وقبولاً في نفوس أولى الألباب كان أبي ائتمنهم على حلاله وحرامه وكانوا عيبة علمه وكذلك اليوم هم عندي مستودع سري وأصحاب أبي حقاً وهم نجوم شيعتي أحياءاً وأمواتاً بهم يكشف الله كل بدعة ينفون عن هذا الدين انتحال المبطلين وتأويل الغالين، إلى غير ذلك من كلماته الشريفة التي أثبتت لهم الفضل والشرف والكرامة والولاية ما لا تسع بيانه عبارة ، ومع ذلك فقد رماهم أعداء أهل البيت !! بكل أفك مبين .. وليس ذلك بقادح في سمو مقامهم وعظيم خطرهم عند الله ورسوله ! والمؤمنين ! كما أن حسدة الأنبياء ما زادوا أنبياء الله إلا رفعة ولا أثروا في شرائعهم إلا انتشاراً عند أهل الحق وقبولاً في نفوس أولى الألباب

And here we have a number of protagonists who did not meet Imam Zayn al ‘Abidin but excelled in rendering services to Imam al Baqir and Imam al Sadiq. Amongst them is Abu al Qasim Burayd ibn Muawiyah al ‘Ijli, Abu Basir Layth ibn Murad al Bakhtari al Muradi, Abu al Hassan Zurarah ibn A’yan, Abu Jafar Muhammad ibn Muslim… As for these four, they attained close proximity, and were successful in becoming the foremost agents and reaching the highest levels, such that al Sadiq said when remembering them:

These are the trustees of Allah with regards to what He has deemed lawful and unlawful.

He also said:

I have not found anyone reviving mention of us except Zurarah, Abu Basir Layth, Muhammad ibn Muslim, and Burayd; and if it were not for them then none would have been able to substantiate (the laws of din).

He then said:

They are the guardians of din and the trustees of my father regarding the lawful and unlawful of Allah. They are amongst our vanguards in this world and our vanguards in the hereafter. Give glad tidings of Jannat to the humble ones.

Thereafter while discussing these four he said:

My father entrusted them with the lawful and unlawful, and they were the carriers of his knowledge. Similarly, to me, today, they are the protectors of my secrets. The companions of my father are upon truth and they are the stars of my Shia in life and in death. Through them Allah exposes all bid’ah (innovation); they rebut all devious plots of the schemers from this din and interpretations of the extremists…

As well as many other praiseworthy statements, establishing their virtue, honour, status, and sainthood; the level of which cannot be articulated in words. Yet despite this, the enemies of the Ahlul Bayt have attacked them with all sorts of slander. However, this does not denigrate their elevated status and significance with Allah, His Rasul and the mu’minin in the least, just as those who were jealous of the Prophets did nothing but elevate their status, and they had no effect upon the Shari’ah of the Prophets except that they assisted in propagation of the truth and it gaining acceptance amongst those of understanding.[2]  

 

This very author (‘Abdul Hussain) then adds:

 

إنالم نجد أثراً لشيء مما نسبوه إلى كل من زرارة بن أعين ومحمد بن مسلم ومؤمن الطاق وأمثالهم مع إنا قد استفرغنا الوسع والطاقة في البحث عن ذلك وما هو إلا البغي والعدوان والأفك والبهتان

Verily we do not find any narrations supporting that which they ascribe to each of them: Zurarah ibn A’yan, Muhammad ibn Muslim, Muʼmin al Taq and others like them, despite extensive research and study. It is but defiance, enmity, slander and defamation.[3] 

 

The author of the sub-notes of Khatimah al Wasaʼil says:

 

والروايات التي ذكرها  الكشي في شأن زرارة تنقسم إلى قسمين ، فبعض منها فيه المدح والثناء له والإشارة بمكانته السامية ومنزلته العظيمة عند الإمام الصادق وأبيه وتقدمه على أصحابه في العلم والمعرفة وحفظ أحاديث  أهل البيت عن الضياع والتلف، وبعض منها يدل على عكس ذلك وأن الرجل كان كذاباً وضاعاً مرائياً داساً في الأحاديث

The narrations reported by al Kashshi regarding Zurarah can be divided into two categories. Some contain praise and commendation for him, and an indication of his elevated status and noble rank in the eyes of Imam al Sadiq and his father (al Baqir), as well as his superiority over his companions in knowledge, recognition, and protecting the hadith of the Ahlul Bayt from being emaciated and lost. While some (narrations) prove the opposite; that he was a liar, fabricator, hypocrite and an interpolator in hadith.[4]

 

I say that when we scrutinise these ‘ahadith’, of praise and disparagement, we conclude that he was indeed a liar, fabricator and hypocrite. He would fabricate in the names of the Imams and belie them. He displayed the most depraved character with them, especially with Jafar al Sadiq, such that it has been reported that he passed wind in the beard of al Sadiq as will be mentioned later.

As for the ‘ahadith’ which praise him, they do not benefit in the least and they are all weak. If we were to accept that they are sahih (authentic), then too it does not establish his virtue or praiseworthiness because if jarh (disparagement) and ta’dil (commendation) are both mentioned for a narrator then jarh is given preference over ta’dil. In addition, the Imam often practised Taqiyyah (dissimulation) with him, as is their belief with regards to Taqiyyah.

I have found the latter-day scholars of the Shia, such as the author of Mujam Rijal al Hadith, Abu al Qasim al Khuʼi, making a mockery in attempting to establish credibility of this narrator, who was cursed by the Imams. They do this with statements such as:

 

إن الروايات الذامة على ثلاث طوائف :

 الطائفة الأولى : ما دلت على أن زرارة كان شاكاً في إمامة الكاظم فإنه لما توفى الصادق بعث ابنه عبيداً إلى المدينة ليختبر أمر الإمامة  .

الطائفة الثانية : روايات دالة على إن زرارة قد صدر منه ما ينافي إيمانه !! .

الطائفة الثالثة : ما ورد فيها قدح زرارة من الإمام ) .

وإليك هذه الروايات المستفيضة في ذم زرارة التي رواها الكشي في رجاله .

The narrations disparaging him fall into three categories:

Category one: Those which indicate that Zurarah doubted the Imamah of al Kazim, because his (Zurarah’s) son sent slaves to Madinah after the demise of al Sadiq to explore the matter of Imamah.

Category two: Those narrations indicating that such acts were perpetrated by Zurarah which negate his iman.

Category three: That which has been reported from the Imam disparaging Zurarah.[5]

 

We will now present before you those narrations reported in condemnation of Zurarah, which have been reported by al Kashshi.

 

Jafar al Sadiq exposes the lies of Zurarah

 

حدثنا محمد بن مسعود قال:حدثنا جبرئيل بن أحمد الفاريابي قال:حدثني العبيدي محمد بن عيسى عن يونس بن عبد الرحمن عن ابن مسكان قال : سمعت زرارة يقول: رحم الله أبا جعفر وأما جعفر فإن في قلبي عليه لفتة فقلت له: وما حمل زرارة على هذا ؟ قال : حمله على هذا أن أبا عبد الله أخرج مخازيه

Ibn Muskan narrates that he heard Zurarah saying, “May Allah have mercy upon Abu Jafar (Imam al Baqir)! As for Jafar, verily my heart has turned away from him.”

I asked what has caused Zurarah to make such a statement and I was told, “Abu ‘Abdullah (Jafar) has exposed his lies, this is what has prompted him to say this.”[6]

 

Zurarah issues rulings according to his own opinion in halal and haram

It is reported in Rijal al Kashshi (page 156, sub-note: 257) on the authority of Ibn Muskan:

 

حدثني محمد بن مسعود قال حدثني جبرئيل بن أحمد قال حدثني العبيدي عن يونس عن ابن مسكان قال تذاكرنا عند زرارة في شيء من أمور الحلال والحرام فقال قولاً برأيه فقلت أبرأيك هذا أم برواية ! فقال إني أعرف أو ليس رب رأي خير من أثر

We were discussing some aspects pertaining to halal and haram in the presence of Zurarah when he expressed his own opinion regarding it. I asked him, “Is this based upon your own opinion or narration?”

He replied, “I know better! Are not some opinions better than narration?”[7]

 

Zurarah fabricates against al Sadiq

It is reported in Rijal al Kashshi on the authority of Hisham ibn Salim:

 

حدثني أبو صالح خلف بن حماد بن الضحاك قال حدثني أبو سعيد الآدمي قال حدثني ابن أبي عمير عن هشام بن سالم قال قال لي زرارة بن أعين لا ترى على أعوادها غير جعفر ، قال فلما توفى أبو عبد الله أتيته فقلت له تذكر الحديث الذي حدثتني به ؟ وذكرته له وكنت أخاف أن يجحدنيه فقال إني والله ما كنت قلت ذلك إلا برأي

Zurarah said to me, “You will not see upon the wood (of this pulpit) except Jafar (that is he is the promised al Mahdi).”

When Abu ‘Abdullah (Jafar) passed away, I went to him and asked him to repeat the hadith he had narrated to me. I related it to him and I was afraid that he would deny it.

He replied, “Verily, by the oath of Allah, I did not say this except of my own accord.”[8]

 

Zurarah believed in the termination of the line of Imamah

Al Kashshi reports from Zurarah:

 

محمد بن مسعود  قال : حدثنا عبد الله بن محمد بن خالد الطيالسي  قال : حدثني الحسن بن علي الوشاء عن محمد بن حمران  قال : حدثني زرارة  قال : قال لي أبو  جعفر: حدث عن بني إسرائيل ولا حرج قال : قلت:جعلت فداك والله إن في أحاديث الشيعة ما هو أعجب من أحاديثهم قال : وأي شيء هو يا زرارة ؟ قال : فاختلس من قلبي فمكث ساعة لا أذكر شيئاً مما أريد قال : لعلك تريد الغيبة ؟ قلت : نعم قال : فصدق بها فإنها حق

Abu Jafar (Imam al Baqir) said to me, “Narrate from the Banu Israʼil, it is not a problem.”

I then said to him, “May I be sacrificed for you! By Allah, in the ahadith of the Shia are matters more astonishing than their ahadith.”

He then asked, “And what is that, O Zurarah?”

So, I dispelled this thought from my heart, and remained silent, not mentioning anything which I intended to say.

Imam al Baqir then said, “Perhaps you refer to al Ghaybah (occultation)?”

I replied that it was and he said, “Attest to it for verily it is the truth.”[9]

 

The narration indicates the misgivings of Zurarah because he did not remain silent and did not attest to what was said to him except under the pretence of Taqiyyah. This is supported by a number of narrations which state that he ceased believing in the line of Imamah until he died; thus, applying to himself the famous Shia narration:

 

من مات ولم يعرف إمام زمانه مات ميتة جاهلية

Whoever dies and he does not recognise the Imam of his time, has died upon a death of ignorance.

 

Zurarah doubts the knowledge of al Sadiq

Al Kashshi has reported:

 

حدثني محمد بن مسعود قال حدثني جبرئيل بن أحمد قال : حدثني محمد بن عيسى عن يونس عن ابن مسكان قال سمعت زرارة يقول : كنت أرى جعفراً أعلم ممن هو وذاك يزعم إنه سأل أبا عبد الله عن رجل من أصحابنا مختفٍ من غرامه فقال : أصلحك الله أن رجلاً من أصحابنا كان مختفياً من غرامه فإن كان هذا الأمر قريباً صبر حتى يخرج مع القائم وإن كان فيه تأخير صالح غرامه فقال أبو عبد الله يكون إن شاء الله تعالى فقال زرارة : يكون إلى سنة ؟ فقال أبو عبد الله: يكون إن شاء الله فقال زرارة : فيكون إلى سنتين ؟ فقال: أبو عبد الله: يكون إن شاء الله، فخرج زرارة فوطن نفسه على أن يكون إلى سنتين فلم يكن فقال: ما كنت أرى جعفراً إلا أعلم مما هو

Ibn Muskan narrates that he heard Zurarah say, “I used to regard Jafar to be more knowledgeable than what he actually is.”

The reason for this is that he once asked Imam Jafar about one of our companions, who had concealed himself on account of his fines.

He asked, “May Allah elevate you! One of our companions has concealed himself on account of his fines; if this matter will be resolved quickly then he will be patient and come forth with al Qaʼim and if this matter is going to be delayed then attend to his fines.”

Imam Jafar replied, “It will happen, Allah willing.”

Zurarah asked, “Will it happen in a year?”

Imam Jafar replied, “It will happen, Allah willing.”

Zurarah asked, “Will it happen in two years?”

Imam Jafar again replied, “It will happen, Allah willing.”

Zurarah then left and decided for himself that it will happen in two years but it did not, he thus said, “I used to regard Jafar to be more knowledgeable than what he actually is.”[10]

 

Zurarah belies al Sadiq

In Rijal al Kashshi it is mentioned:

 

محمد بن مسعود قال : كتب إليه الفضل بن شاذان يذكر عن ابن أبي عمير عن إبراهيم بن عبد الحميد عن عيسى بن أبي منصور وأبي أسامة الشحام ويعقوب الأحمر قـالوا : كنـا جلوسـاً عـند أبي عبد الله (ع) فـدخـل علـيه زرارة  فـقـال : إن الحـكم بن عيينة حدث عن أبيك إنه قال : “ صل المغرب دون المزدلفة فقال له أبو عبد الله أنا تأملته: ما قال أبي هذا قط كذب الحكم على أبي قال : فخرج زرارة وهو يقول: ما أرى الحكم كذب على أبيه

‘Isa ibn Abi Mansur, Abu Usamah al Shiham, and Yaqub al Ahmar narrated that they were sitting with Imam Jafar, when Zurarah entered and said, “Al Hakam ibn ‘Uyaynah has reported that your father said, ‘Perform your Maghrib salah elsewhere than Muzdalifah.’”

Imam Jafar replied, “I have reflected upon this; my father has never said this. al Hakam has lied upon my father.”

Zurarah then left and he was saying, “I do not see that al Hakam has lied upon his father.”[11]

 

Most certainly Imam Jafar al Sadiq rahimahu Llah has spoken the truth when he said:

We the Ahlul Bayt are all truthful and have not been spared from liars who fabricated against us and tarnish our honesty with their falsehood.

and amongst those guilty of this, is Zurarah.

 

Zurarah opposes al Sadiq in the definition of al Istita’ah

Al Kashshi has reported that Hisham ibn Ibrahim al Khuttali al Mashriqi said:

 

عن هشام ابن إبراهيم الختلي – وهو  المشرقي – قال : قال لي أبو الحسن الخراساني: كيف تقولون في الاستطاعة بعد يونس فذهب فيها مذهب زرارة ومذهب زرارة هو الخطاء ؟ فقلت لا، ولكنه بأبي أنت وأمي ما يقول زرارة في الاستطاعة وقول زرارة فيمن قّدر ونحن منه براء وليس من دين آبائك قال فبأي شيء تقولون ؟ قلت بقول أبي عبد الله وسأل عن قول الله:{ وللهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِليْهِ سَبِيْلاً} ما استطاعته ؟ قال ، فقال أبو عبد الله: صحته وماله فنحن بقول أبي عبد الله نأخذ قال صدق أبو عبد الله هذا هو الحق

Abu al Hassan al Khurasani said to me, “What do you say regarding al Istita’ah (ability) after Yunus, following the opinion of Zurarah, and the opinion of Zurarah is incorrect?”

I replied, “No! May my parents be sacrificed for you! What Zurarah says regarding al Istita’ah and with regards to Taqdir; we absolve ourselves from it. It is not from the din of your forefathers.”

Abu al Hassan then asked: “Then what do you all say?”

I replied, “The opinion of Abu ‘Abdullah (Imam Jafar). He was asked regarding the verse:

 

وَلِلّٰهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِليْهِ سَبِيْلًا

Hajj to the House (the Ka’bah) is a duty that people owe to Allah, who have the ability to find a way there.

 

‘What is the meaning of al Istita’ah?’ He replied, ‘Health and wealth.’ Thus, we adhere to the opinion of Abu ‘Abdullah.”

Abu al Hassan said, “This is the truth.”[12]

 

This is what al Najashi in his Rijal and al Tusi have referred to when they said, “He (Zurarah) has a book on al Istita’ah and Jabr (denouncing the belief of Taqdir).”

Most certainly Imam Jafar al Sadiq rahimahu Llah has spoken the truth when he said:

We the Ahlul Bayt are all truthful and have not been spared from liars who fabricated against us and tarnish our honesty with their falsehood.

 

Jafar al Sadiq curses Zurarah three times

It is reported in Rijal al Kashshi:

 

حدثني أبو جعفر محمد بن قولويه قال : حدثني محمد بن أبي القاسم أبو عبد الله المعروف بماجيلويه عن زياد بن أبي الحلال قال قلت لأبي عبد الله إن زرارة روى عنك في الاستطاعة فقبلنا منه وصدقناه وقد أحببت أن أعرضه عليك ! فقال هاته ! قلت فزعم إنه سألك عن قول الله  : { وَللِهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِليْهِ سَبِيْلًا} فقلت: من ملك زاداً وراحلة فقال: كل من ملك زاداً وراحلة فهو مستطيع للحج وإن لم يحج ؟ فقلت: نعم فقال: ليس هكذا سألني ولا هكذا قلت: كذب علّي والله كذب عليّ والله، لعن الله زرارة لعن الله زرارة لعن الله زرارة إنما قال لي مـن كـان له زاد وراحـلة فهو مستطيع للحج ؟ قلت وقد وجب عليه ، قال فمستطيع هو ؟ فقلت لا حتى يؤذن له قلت فأخبر زرارة بذلك قال نعم قال زياد فقدمت الكوفة فلقيت زرارة فأخبرته بما قال أبو عبد الله وسكت عن لعنه فقال أما إنه قد أعطاني الاستطاعة من حيث لا يعلم وصاحبكم هذا ليس له بصيرة بكلام الرجال

Ziyad ibn Abi Halal narrates:

I said to Imam Jafar al Sadiq ‘alayh al Salam, “Zurarah has narrated from you regarding al Istita’ah, so we have accepted what he has said from him and attested to it. However, I would like to present what he has said before you.”

Imam Jafar rahimahu Llah asked me to relate it and I said, “He alleges that he asked you regarding the verse:

 

وَلِلّٰهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِليْهِ سَبِيْلًا

Hajj to the House (the Ka’bah) is a duty that people owe to Allah, who have the ability to find a way there.

 

and you replied, “Whoever has provision and a conveyance.” He then asked, “So whoever has provision and a conveyance, he has the ability for Hajj, even if he did not perform Hajj?” and you affirmed this.

Imam Jafar rahimahu Llah replied, “This is not how he asked the question nor did I reply in this manner. He has lied upon me, by the oath of Allah. He has lied upon me, by the oath of Allah. May the curse of Allah be upon Zurarah! May the curse of Allah be upon Zurarah! May the curse of Allah be upon Zurarah! In actual fact he said to me, ‘Whoever has provision and a conveyance, does he have al Istita’ah for Hajj?’ I replied that it is wajib (obligatory) upon him. He asked, ‘So he is the one who has al Istita’ah?’ I replied, ‘No! Not until he is given permission.” Go and inform Zurarah about this”

Ziyad reports, “I then entered Kufah and met Zurarah, and informed him of what Imam Jafar rahimahu Llah had said. He fell silent when hearing that he had been cursed (by the Imam). He then said, ‘As for him, he has granted me al Istita’ah from avenues which he does not have knowledge of. This companion of yours lacks the faculty of conversation.’”[13]

 

Instead of apologising for his error, Zurarah insisted that the Imam does not know, and the Imam lacks insight or the faculty of conversation, according to his own understanding. However, the supporters of Zurarah are still insistent upon elevating Zurarah and casting aside the word of their Imam, whom they regard as ‘infallible’ and the ultimate proof. They still regard Zurarah as truthful even when he belies the infallible Imam. This is despite the fact that they have reported from the Imam in an authentic hadith from Yahya al Khath’ami:

 

سأل حفص الكناسي أبا عبد الله وأنا عنده عن قول الله: {  وَلِلّٰهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِليْهِ سَبِيْلاً} ما يعني بذلك ؟ قال : من كان صحيحاً في بدنه مخلي سر به له زاد وراحلة فهو ممن يستطيع الحج أو قال : ممن كان له مال فقال له : حفص الكناسي فإذا كان صحيحاً في بدنه مخلي في سربه له زاد وراحلة فلم يحج فهو ممن يستطيع الحج ؟ قال : نعم

Hafs al Kunasi asked Imam Jafar when I was present, about the verse:

 

وَلِلّٰهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِليْهِ سَبِيْلًا

Hajj to the House (the Ka’bah) is a duty that people owe to Allah, who have the ability to find a way there.

 

What does it mean?

Imam Jafar replied, “He who is in good health, his path is clear, he has provisions and a conveyance; he is the one who has ability for Hajj.”

Or he said, “the one who has wealth.”

Hafs al Kujnasi then asked, “So if he is in good health, his path is clear, he has provisions and a conveyance, but does not perform Hajj; is he of those who have the ability to perform Hajj?”

Imam Jafar replied, “Yes!”[14]

 

It is reported in Rijal al Kashshi:

 

حدثنا محمد بن مسعود قال حدثني جبرئيل بن أحمد قال حدثني محمد بن عيسى بن عبيد قال: حدثني يونس بن عبد الرحمن عن عمر ابن أبان عن عبد الرحيم القصير قال قال لي أبو عبد الله أئت زرارة وبريدا فقل لهما ما هذه البدعة التي ابتدعتماها ؟ أما علمتا إن رسول الله صلى الله عليه و سلم قال كل بدعة ضلالة ؟ فقلت له إني أخاف منهما فأرسل معي ليثا المرادي ! فأتينا زرارة فقلنا له ما قال أبو عبد الله فقال والله لقد أعطاني الاستطاعة وما شعر فأما بريداً فقال لا والله لا أرجع عنها أبداً

‘Abdur Rahim al Qasir reports that Imam Jafar said to him, “Go to Zurarah and Burayd, and say to them both, ‘What is this bid’ah that you have innovated? Do you not know that the Messenger of Allah salla Llahu ‘alayhi wa sallam has said that every bid’ah is innovation?’

‘Abdur Rahim replied, “I am afraid of them, send Layth al Muradi along with me.”

We then went to Zurarah and relayed to him what Imam Jafar had said, he replied, “By Allah! He has granted me ability and he does not know.”

As for Burayd he said, “I will never retract what I have said ever.” [15]

 

It is also reported:

 

عن محمد بن مسعود قال حدثني محمد بن عيسى عن حريز قال خرجت إلى فارس وخرج معنا محمد الحلبي إلى مكة فإتفق قدومنا جمعاً إلى حين فسألت  الحلبي فقلت له إطرفنا  بشيء  قال : نعم جئتك بما  تكره قلت لأبي عبد الله ما تقول في الاستطاعة ؟ فقال ليس من ديني ولا دين آبائي ، فقلت الآن ثلج عن صدري والله لا أعود لهم مريضاً ولا أشيع لهم جنازة ولا أعطيهم شيئاً من زكاة مالي قال فاستوى أبو عبد الله جالساً وقال لي: كيف قلت: ؟ فأعدت عليه الكلام فقال أبو عبد الله: كان أبي يقول: أولئك قوم حّرم الله وجوههم على النار فقلت جعلت فداك: فكيف قلت لي ليس من ديني ولا دين آبائي ؟ قال: إنما أعني بذلك قول زرارة وأشباهه .

Hariz reports: I left for Persia and Muhammad al Halbi left for Makkah at the same time, and we happened to meet on route. I asked him to inform us of something new. He replied: “Yes! I come to you with something you will not be pleased with. I informed Imam Jafar rahimahu Llah about what you have said regarding al Istita’ah and he replied: “It is not of my din nor of the din of my forefathers.” So I said: “Now you have hardened my heart, I take an oath by Allah, I will not visit them when they are sick, I will not attend their janazah, nor will I give them anything from the zakat of my wealth.” Imam Jafar then sat up and asked what I was saying, so I repeated it to him. He then answered: “My father used to say that they are a nation whose faces have been forbidden from the fire of Jahannam.” I then replied: “May I be sacrificed for you! Why then did you say to me that it is not of your din nor of the din of your forefathers?” Imam Jafar replied: “I intended by my statement to refer to Zurarah and others like him.”[16]

 

It is also reported:

 

حدثني محمد بن نصير قال حدثني محمد بن عيسى عن حفص  مؤذن  علي بن يقطين يكنى أبا محمد عن أبي بصير قال قلت لأبي عبد الله { الَّذَينَ أٰمَـنُواوَ لَم يَلْبَسُوا إِيمَـــنَهُمْ بِـظُلْمٍ } قال: أعاذنا الله وإياك يا أبا بصير من ذلك الظلم ذلك ما ذهب فيه زرارة وأصحابه وأبو حنيفة وأصحابه

Abu Basir reports that he asked Imam Jafar rahimahu Llah about the verse:

 

الَّذَيْنَ أٰمَـنُوْا وَ لَمْ يَلْبَسُوْا إِيْمٰـنَهُمْ بِـظُلْمٍ

Those who have iman and do not mix their iman with wrong-doing.

 

He replied, “I seek Allah’s protection for us and you, O Abu Basir, from that wrong-doing. This is that which Zurarah and his companions have committed and Abu Hanifah and his companions.”[17]

 

Zurarah will die forlorn

It is reported in Mujam al Rijal that Imam Jafar said:

 

محمد بن مسعود قال حدثني جبرئيل بن أحمد عن العبيدي عن يونس عن هارون بن خارجة قال سمعت أبا عبد الله(ع) يقول لا يموت زرارة إلا تائهاً .

Zurarah will not die except forlorn.[18]

 

Zurarah did not rely on Imam Jafar

It is reported in Rijal al Kashshi from Walid ibn Sabih:

 

حدثني حمدويه قال حدثني محمد بن عيسى عن ابن أبي عمير عن هشام بن سالم عن محمد بن حمران عن الوليد بن صبيح قال : دخلت على أبي عبد الله فاستقبلني زرارة خارجاً من عنده فقال لي أبو عبد الله يا وليد أما تعجب من زرارة يسألني عن أعمال هؤلاء أي شيء كان يريد ؟ أيريد أن  أقول له لا !! فيروي عني ؟ ثم قال يا وليد متى كانت الشيعة تقول من أكل طعامهم وأكل شرابهم واستظل بظلهم متى كانت الشيعة تسأل عن مثل هذا

I entered upon Imam Jafar rahimahu Llah and Zurarah came towards me, leaving the house of Imam Jafar rahimahu Llah. Imam Jafar rahimahu Llah then said to me, “O Walid! Are you not astonished with Zurarah; he asks me about the actions of these people? What does he intend? Does he wish for me to tell him, ‘No!’ So that he may relate this from me?”

He then said, “O Walid! Since when do the Shia dispute eating their food, and consuming their drink, and resting in their shade since when do the Shia ask about things such as this?”[19]

 

Zurarah spies upon al Baqir

It is reported that Hisham ibn Salim said:

 

حمدويه بن نصير قال : حدثنا محمد بن عيسى عن الوشا عن هشام بن سالم عن زرارة قال : سألت أبا جعفر عن جوائز العمال ؟ فقال : لا بأس به قال ثم قال : إنما أراد زرارة أن يبلغ هشاماً إني أحرم أعمال السلطان

Zurarah said that he asked Imam al Baqir about the stipends of those who perform tasks for the government and he said it is not a problem.

Imam al Baqir then said, “Zurarah’s intention is to inform Hisham (who was the khalifah) that I have ruled the stipends of the khalifah to be haram.”[20]

 

Al Sadiq derides Zurarah and the progeny of A’yan

Al Kashshi reports:

 

حدثني محمد بن مسعود قال : حدثني جبرئيل بن أحمد عن محمد بن عيسى عن يونس عن إسماعيل بن عبد الخالق عن أبي عبد الله قال : ذكر عنده بنو أعين فقال: الله ما يريد بنو أعين إلا أن يكونوا على غلب

The progeny of A’yan was mentioned in the presence of Imam Jafar and he said: “By Allah! The progeny of A’yan does not intend except to gain control.”[21]

 

It is reported from Hannan ibn Sudayr:

 

حدثني حمدوية قال : حدثني أيوب عن حنان بن سدير قال: كتب معي رجل أسأل أبا عبد الله عما قالت اليهود والنصارى والمجوس والذين أشركوا هو ممن يشاء أن يقولوا قال قال لي: أن ذا من مسائل آل أعين ليس من ديني ولا دين آبائي قال قلت ما معي مسألة غير هذه

A person wrote a letter in my presence to Imam Jafar asking about what the Jews, Christians, Zoroastrians, and polytheists say; is what they say of that which He has desired that they speak?

Imam Jafar said to me, “Verily these are the proclamations of the progeny of A’yan. It is not of my din nor of the din of my forefathers.”

I said, “I do not have except this proclamation.”[22]

 

The narrations regarding al Istita’ah have already been discussed, and with certainty it is not of the din of al Sadiq rahimahu Llah nor of his esteemed forefathers. Imam al Sadiq has refuted this belief, which Zurarah has ascribed to him, but Zurarah distorted his speech. This left Imam al Sadiq rahimahu Llah with no option but to expose his deceit and fabrications, and curse him three times.

 

Zurarah claims the Qur’an has been altered

It is reported that ‘Abdullah ibn Zurarah narrated:

 

حدثني محمد بن قولويه قال حدثني سعد عن أحمد بن محمد بن عيسى ومحمد بن عبد الله المسمعي عن علي بن أسباط عن محمد بن عبد الله بن زرارة عن أبيه قال : بعث زرارة عبيد ابنه يسأل عن خبر أبي الحسن فجاءه الموت قبل رجوع عبيد إليه ، فأخذ المصحف فأعلاه فوق رأسه وقال : إن الإمام بعد جعفر بن محمد من اسمه بين الدفتين في جملة القرآن منصوص عليه من الذين أوجب الله طاعتهم على خلقه انا مؤمن به قال: فأخبر بذلك أبو الحسن الأول فقال : والله كان زرارة مهاجراً إلى الله تعالى

Zurarah sent his son’s slave to enquire about Abu al Hassan (Musa al Kazim) but he passed away before his slave could return to him. He then took the mushaf, raised it above his head and said, “Verily the Imam after Jafar ibn Muhammad is he whose name is between these two covers, explicitly mentioned in the Qur’an, amongst those whom Allah has made compulsory upon His creation to obey. I believe in him.”

Abu al Hassan (al Rida) was informed of this and he said, “By Allah! Zurarah was migrating to Allah subhanahu wa ta ‘ala.”[23]

 

Ibn Babuwayh al Qummi has reported in Kamal al Din:

 

روى ابن بابويه القمي بإسناده عن محمد بن عبد الله بن زرارة عن أبيه قال : لما بعث زرارة عبيداً ابنه إلى المدينة يسأل عن الخبر بعد مضي أبي عبد الله فلما أشتد به الأمر أخذ المصحف ! وقال: من أثبت إمامته هذا المصحف فهو إمامي

When Zurarah sent the slave of his son to Madinah to make enquiries after the passing of Imam Jafar and things became desperate for him, he took the mushaf and said, “The one whose Imamah is established in this mushaf, he is my Imam.”[24]

 

NEXT⇒ Scrutiny of Shia Narrators Part 3


[1]Al Fihrist, pg. 104.

[2]Al Muraja’at, pg. 727.

[3]Al Muraja’at, pg. 731.

[4] Khatimah al Wasaʼil, 20/196.

[5] Abu al Qasim al Khuʼi: Mujam Rijal al Hadith, 7/ 230, 234, 238.

[6]Rijal al Kashshi, pg. 145, # 228.

[7] Rijal al Kashshi, pg. 156, # 257.

[8] Rijal al Kashshi, pg. 157, # 258.

[9] Rijal al Kashshi, pg. 157, # 260.

[10] Rijal al Kashshi, pg. 158, # 261.

[11] Rijal al Kashshi, pg. 158, # 262.

[12] Rijal al Kashshi, pg. 145.

[13] Rijal al Kashshi, pg. 147.

[14]Al Wasaʼil, 8/22, # 4.

[15]Rijal al Kashshi, 2/148, # 236.

[16] Ibid., pg. 150, # 243.

[17] Ibid., pg. 146, # 231.

[18] Mujam al Rijal, 7/241.

[19] Rijal al Kashshi, pg. 152, # 247.

[20] Ibid., pg. 140.

[21] Ibid., pg. 149, # 238.

[22] Ibid., pg. 153, # 250.

[23] Ibid., pg. 155, # 254.

[24] Kamal al Din, pg. 80.

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