حيان

My days are now passed on the camel’s back (in difficulty) while there were days (of ease) when I enjoyed the company of Jābir’s brother Hayyan. [3]

29 – al-Ḥusayn b. Abī Saʿīd, Hāshim b. Ḥayyān, al-Mukārī, Abū ʿAbdillāh. In the group of the Wāqifīs.

13 – Ibrāhīm b. Sulaymān b. ʿAbdullāh b. Hayyan, al-Hamdānī, al-Khazzāz, al-Nihmī, known by the kunya Abū Isḥāq. He narrates from weak narrators a lot, and in his madhhab there is weakness.

Imam Baqir (a.s) said: “If a man treats his parents kindly when they are alive, but does not ask God to forgive them when they die, he will be disowned by his parents. If a man is disowned by his parents while they are living, but often asks God for their forgiveness after they die, he will be considered as a good-doer.”

“I once said to abu ‘Abd Allah, Alayhi al-Salam, ‘I have given a certain amount of assets to my brother Ja’far and he gives me what I pay for my expenses, for performing al-Hajj and giving charity. I asked certain people for both of us and they mentioned that it is invalid and unlawful. I like to take your words as the final ones.’ He (the Imam) asked, ‘Did he give you such things before you gave him the assets you just mentioned?’ I replied, ‘Yes, he did so.’ He (the Imam) then said, ‘You can take what he gives you, use it for food, drink, al-Hajj and charity, and when you go back to Iraq tell him that Ja’far ibn Muhammad has given me this fatwa.’”

I entered upon Abi Abdillah عليه السلام so he said to me: if you had come in a little earlier you would have met Hayyan al-Sarraj, he (Burayd) said: and he (al-Sadiq) pointed out a place in the room and said – he (Hayyan) was sat there, then he (Hayyan) brought up Muhammad b. al-Hanafiyya and talked about his life (continued existence), and he began praising him and extolling him. So I (al-Sadiq) said to him: O Hayyan! don’t you and others claim and narrate: ‘there is nothing that happened to the Bani Israil except that it is also to occur in this Umma’, he (Hayyan) replied: yes, so I (al-Sadiq) said: then have we or you seen or heard – a Scholar (divine leader) – who died in the estimation of the people (as far as the people were concerned), and his wives were married off, and his inheritance was redistributed, while he was still alive not dead?!, so he (Hayyan) stood up (to leave) and did not answer me anything.

I heard the Prophet, peace be upon him and his progeny, say: "Act according to what Allah had made obligatory upon you, and you will be the most God-fearing; and be content with what Allah has apportioned to you, and you will be the richest of all, and refrain from what Allah has forbidden, and you will be the most pious, and do good to your neighbours, and you will be (true) believer, and be a good companion and you will be a (good) Muslim."

I was informed by Abū ʿAbdillāh about the dutifulness of his son Ismāʿīl towards him. He said, ‘I used to love him, and now my love for him has increased. Verily the Messenger of Allah (ṣ) was visited by his foster sister. When he saw her, he was pleased and spread out his cloak for her and made her sit on it. Then he began speaking with her and smiling at her. Later, she stood up and left. Subsequently, her brother came [to visit him] but he did not treat him as he had treated her. Someone asked, “O Messenger of Allah, you treated his sister in a different way than how you treated him while he is a man?” He replied, “Because she was more dutiful to her father than him.”’”

“Once I explained to Abu ‘Abdillah (a.s.) how kind my son Isma’il was to me. The Imam said, ‘I loved him before and this has increased my love for him. Once, the sister of the Messenger of Allah (through breast-feeding) visited him. When he saw her he became very happy to see her, prepared a seat for her, began to talk to her and smiled at her. She left and her brother came. The Holy Prophet did not behave toward him as he did to her. He was asked, ‘O Messenger of Allah, you behaved toward his sister differently from the way you behaved toward him, and he is a man.’ The Messenger of Allah said, ‘It was because she was more kind to her parents than he was.’”

The first person who cursed the killer(s) of Ḥusain ibn ‘Ali (a.s.) was Ibrāhīm (a.s.), the Friend of Allāh. He ordered his children to curse them and took a covenant from his children (in this regard). After Ibrāhīm (a.s.), Mūsā ibn ‘Imrān (a.s.) cursed the killers of Ḥusain (a.s.) and he ordered his nation to do so. Dāwūd (a.s.) also cursed them and ordered the Banī Israel to do this. Then ‘Isā (a.s.) cursed them and he used to repeatedly say, “O Banī Israel! Curse the killers of Ḥusain (a.s.), and if (any of) you meet Ḥusain (a.s.), then support him. Those who are martyred with Ḥusain (a.s.) are like those who have been martyred with all of the prophets who faced (their enemies) and did not run away (from them).” It is as if I can see his place (of burial). Every prophet has visited Karbalā. They have all stood on that land and said, “Verily you are a land filled with blessings. Verily the shining moon will be buried within you.”

he is the most unfaithful and the most hard-hearted. He is the most wretched of the Kharijites due to his opposition to the rightly-guided Imams. Nonetheless, death is sufficient as a guardian. Everyone is protected by angels. They protect people fro falling into a well or a wall falling on them. They prevent people from other evils that may befall them. When the moment of death arrives, these angels guard people from what they are about to experience. I am the same. My death will come at the hands of the most wretched person of this Ummah, and my blood will color this and this. And he indicated his beard and head, saying it was “a well-know covenant and a true promise.” The Compiler of this book says: The tradition is detailed; we have extracted from it the required passage. I have transmitted all of it in the book Al-Dala`l wa al-Mu`jizat.

in his father’s book, that Muhammad ibn Muslim al-Ashja’ee reported to him from Muhammad ibn Nawfil ibn A’ez al-Sayrafl, who said: We were with al-Haitham ibn Habibn al-Sayrafi when Abu Hanifa al-Nu’man ibn Thabit called upon us. Then we remembered Amirul Mu’mineen ‘Ali ibn Abi Talib (A.) and we discussed about Ghadeer Khumm. Abu Hanifah said: "I have told my followers: never confirm to them the tradition of Ghadeer Khumm, for (if you did), they will begin argumentation against you." (Upon hearing this), the colour of al-Haitham ibn Habib al-Sayrafl’s face changed, and he said: "Why would they not confirm the tradition? Do you not have it as an authentic one, O Nu’man?" He said: "Yes, I do have it as such, and it has been reliably reported to me." He said: "(Then) why should they not confirm it, while it has been reported to us from Habib ibn Abu Thabit, from Abu al-Tufail, from Zaid ibn Arqam that at Rahbah, ‘Ali (as) adjured the people who had heard it." So Abu Hanifa said: "Don’t you see that the discussion had started on the subject, till ‘Ali had to put people on oath?" Then al-Haitham said: "So should we call ‘Ali a liar, or reject his claim?" Abu Hanifah replied: "No, we do not belie him nor do we reject what he said. But you know that people have gone to the extremes about him." Al-Haitham said: "The Prophet, peace be upon him and his progeny, spoke about him, and (openly) addressed the people about it, while we fear mentioning it and avoid it, because someone gets to the extreme, or says what he likes?" Then someone arrived to interrupt with another question, and the discussion was disrupted. The discussion became a common knowledge in Kufa. Then Habib ibn Nizar ibn Hayyan met us at the market and he came to al-Haitham, saying: "I have come to know what you said about ‘Ali (as), and the answer given to you." Habib was a client of Banu Hashim, so al-Haitham told him: "There is more than what meets the eye." And then the matter was forgotten, till we later went to Haj with Habib, and we called upon Abu Abdillah Ja’far ibn Muhammad (as), and greeted him. Then Habib said: "O Abu Abdillah, such and such discussion took place." The face of Abu Abdillah (as) revealed some displeasure. So Habib said: "This is Muhammad ibn Nawfil, who was present at the discussion." (At that time), Abu Abdillah said: "O Habib, restrain yourself. Deal with the people according to their ways, and distinguish yourselves by your deeds. For everyone will get that which he earns, and on the Day of Judgement, one will be with those who one loved. Do not force people upon yourselves or upon us. Enter into the masses! For there are days of our rule which Allah will bring in when He wills. Do you understand O Habib! Do not disobey my order, else you will repent." He said: "I shall never disobey you." Abul Abbas says I asked ‘Ali ibn al-Hasan about Muhammad ibn Nawfil. He said: He was from Kufa. I asked him: "With whom was he affiliated?" He said: "I suppose he was a client of Banu Hashim, and so was Habib ibn Nizar ibn Hayyan. And the controversy which occurred between him and Abu Hanifah coincided with the rise of Banu Abbas, so they could not openly express themselves about Ahlul Bayt of the Prophet, peace be upon him and his progeny."

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who endowed an asset that belonged to him for his relatives from his father’s side as well as for those from his mother’s side. He assigned from the same asset three hundred dirham every year in his will for a man and his heirs with whom he had no relationship and that the rest must be distributed between the two relatives from the side of each of his parents. He (the Imam) said, ‘It is permissible for the ones in whose favor the will is made.’ I then asked, ‘What happens if the income is not more than five hundred?’ He (the Imam) said, ‘Is it not the case that three hundred must be given and the remaining is distributed between the two relatives?’ I replied, ‘Yes, that is the case.’ He (the Imam) said, ‘The relatives cannot take anything from the income until the three hundred is paid and thereafter they can distribute between themselves whatever is left.’ I then asked, ‘What happens if the one in whose favor the will is for three hundred dies?’ He (the Imam) said, ‘If he dies the three hundred goes to his heirs if there are any heirs left, otherwise, the three hundred goes to the relatives of the deceased which will be taken from the endowment and will be distributed among them as they exist as well as the income.’ I then asked, ‘Can the relatives of the deceased sell the land when they need it if the income thereof is not enough?’ He (the Imam) said, ‘Yes, they can do so if they all agree and the sale is in their benefit.’”

"When Abū Dharr, may God have mercy on him, was being exiled, he met with ʿAlī b. Abī Ṭālib (ʿas), al-Miqdād b. al-Aswad, ʿAmmār b. Yāsir, Ḥudhayfah b. al-Yamān, and ʿAbd Allāh b. al-Masʿūd. Abū Dharr, may God have mercy on him, said, 'Narrate to me a tradition with which we may remember the Messenger of God (ṣ), bear witness to him, call upon him, and believe in him with Unicity. ʿAlī (ʿas) answered, 'This is not the time for me to tell traditions.' 'You have spoken the truth,' the others agreed. Abū Dharr then said, 'You narrate one to us, Ḥudhayfah.' 'You all know,' he responded, 'that I asked about several perplexing matters, about which I have informed you. I had never asked about anything else.' Now Abū Dharr said, 'You narrate one to us, son of Masʿūd.' ʿAbd Allāh b. Masʿūd answered, 'You all know that I would read the Qurʾān; I had never asked about anything else. All of you, however, are the people of traditions.' They all agreed, 'You have spoken the truth.' Abū Dharr requested now, 'You narrate one to us, Miqdād.' Miqdād answered him, 'You all know that I am a man of the sword. I had never asked about anything else. All of you, however, are the people of traditions.' They all agreed, 'You have spoken the truth.' Abū Dharr continued, 'You narrated one to us, ʿAmmār.' ʿAmmār answered, 'You all know that I am a forgetful man; unless I am reminded, then I remember.' Abū Dharr, may God have mercy on him, said to them all, 'I shall narrate to you a tradition which I heard along with whoever else among you happened to hear it. The Messenger of God (ṣ) said, "Do you not bear witness that there is no god but God; that Muḥammad is the Messenger of God; that the Hour is coming, there is no doubt in it; that God shall send forth those in their graves; that the resurrection is true; that the Garden is true; and that the Fire is true?" They answered, "We bear witness to this." He said, "Then I, too, am among the witnesses with you." (Qurʾān 3:81)' Then Abū Dharr asked them all, 'Do you not bear witness that the Messenger of God (ṣ) said, "The most evil of the ancients and the latecomers are twelve, six from the ancients and six from the latecomers." The Messenger (ṣ) then named the six from the ancients, "These were: The son of Adam (ʿas), who killed his brother; Pharaoh; Hāmān; Qārūn; al-Sāmirī; and the Deceiver. The Deceiver has his name among the ancients, but he will emerge with the latecomers. As for the six latecomers: the calf, and this is Naʿthal; Pharaoh, and this is Muʿāwiyah; the Hāmān of this nation, and it is Ziyād; this nation's Qārūn, and it is Saʿīd; al-Sāmirī, and it is Abū Mūsā ʿAbd Allāh b. Qays, for he said as al-Sāmirī said to the people of Moses, "No contact" - meaning here, "no fighting"; and al-Abtar, who is ʿAmr b. al-ʿĀṣ. Do you, therefore, bear witness to this?' They answered, 'Yes!' He answered, "Then I, too, am among the witnesses with you." (Qurʾān 3:81) Then he asked them all, 'Do you all not bear witness that the Messenger of God (ṣ) has said, "My nation shall come to meet me at the Pond under five flags. The first is the flag of the calf. I shall stand up and take his hand, and when I have taken his hand, his face shall blacken, his feet quake, and his insides shake. Whoever joined him in it shall follow behind him. I will ask them, 'What did you visit on the Two Weighty Things after me?' They will answer, 'We denied the Greater One and mangled it up, and we oppressed the Lesser One and took its right.' I will say to them, 'Go to the left,' and they shall turn away extremely thirsty, without having tasted a single drop of it, their faces blackened. Then the flag of the Pharaoh of my nation shall come to me, and most people shall be under it, and there shall be the deniers among them. 'O' Messenger of God,' it will be said, 'what of the deniers who denied the way?' I will say, 'No, rather they denied their own religion and they were those who hated for the sake of the world and were pleased for its sake.' Then I shall stand and take the hand of their leader, and having taken it, his face shall blacken, his feet quake, and his insides shake. Whoever joined him in it shall follow behind him. I will ask them, 'What did you visit on the Two Weighty Things after me?' They will then answer, 'We denied the Greater One and mangled it up, and we fought the Lesser One and killed it.' I will say to them in response, 'Take the path of your companions.' And they shall turn away extremely thirsty, without having tasted a single drop, with their faces blackened. Then the flag of Hāmān shall come to me, I shall take his hand, and having taken it, his face shall blacken, his feet quake, and his insides shake. Whoever joined him in it shall follow behind him. I will ask them, 'What did you visit on the Two Weighty Things after me?' They will answer, 'We denied the Greater One and mangled it up, and we deceived the Lesser One and disobeyed it.' I will say to them in response, 'Take the path of your companions.' And they shall turn away extremely thirsty, without having tasted a single drop, with their faces blackened. Then the flag of ʿAbd Allāh b. Qays shall come to me, and he will be the leader of fifty thousand of my nation. I shall stand up and take his hand, and having taken it, his face shall blacken, his feet quake, his insides shake. Whoever joined him in it shall follow behind him. I will ask them, 'What did you visit on the Two Weighty Things after me?' They will answer, 'We denied the Greater One and disobeyed it, and deceived the Lesser One and turned away from it.' I will say to them in response, 'Take the path of your companions.' And they shall turn away extremely thirsty, without having tasted a single drop, with their faces blackened. Then the flag of al-Mukhdaj shall come to me with his flag. I shall take his hand, and having taken it, his face shall blacken, his feet quake, and his insides shake. Whoever joined him in it shall follow behind him. I will ask them, 'What did you visit on the Two Weighty Things after me?' They will answer, 'We denied the Greater One and disobeyed it, and we fought the Lesser One and killed it.' I will say to them in response, 'Take the path of your companions.' And they shall turn away, extremely thirsty, without having tasted a drop, with their faces blackened. Then the flag of the Commander of the Faithful, the Imam of the Pious, and the Leader of the Cavalry on White-Footed Horses shall come to me. I shall stand up and take his hand, and having taken it, his and his companions' faces shall brighten. I will ask them, 'What did you visit on the Two Weighty Things after me?' They will answer, 'We followed the Greater One and believed in it, and we bore the burden of the Lesser One along with it, supported it, and fought along side it.' I will say to them in response, 'Go down to satiating, sweet, freshwater as those who have their thirsts quenched.' They shall then drink a drink after which they will never feel thirsty again. The face of their Imam is like the risen sun, and the face of his followers will be like the moon on a night it's full, and like the light of the stars in the heavens.' Abū Dharr asked them, 'So do you bear witness to this?' They answered, 'Yes.' He answered, 'Then I, too, am among the witnesses with you.' (Qurʾān 3:81)" Yaḥyā adds to this narration, "'Abbād said, 'Bear witness to this for me before God - Mighty and Exalted - that 'Abd al-Raḥmān narrated this to us.' 'Abd al-Raḥmān said, 'Bear witness to this for me before God - Mighty and Exalted - that al-Ḥārith b. Ḥaṣīrah narrated this to me.' al-Ḥārith said, 'Bear witness to this for me before God - Mighty and Exalted - that Ṣakhr b. al-Ḥakam narrated this to me.' Ṣakhr b. al-Ḥakam said, 'Bear witness to this for me before God - Mighty and Exalted - that Ḥayyān narrated this to me.' Ḥayyān said, 'Bear witness to this for me before God - Mighty and Exalted - that al-Rabīʿ b. Jamil narrated this to me.' al-Rabīʿ said, 'Bear witness to this for me before God - Mighty and Exalted - that Mālik b. Ḍamrah narrated this to me.' Mālik b. Ḍamrah said, 'Bear witness to this for me before God - Mighty and Exalted - that Abū Dharr narrated this to me.' Abū Dharr said likewise." Yaḥyā continues, "The Messenger of God (ṣ) said, 'Gabriel narrated it to me from God - Blessed and Exalted.'"

I was holding the hand of the Prophet (SA) and we were both walking. We were looking at the sun and until it set, So I asked, “O Messenger of Allah! Where does it set?” [(Editor’s footnote: This traditionis strange (gharib). As they do not agree with scientific fact, the words that follow cannot be attributed to the Prophet (SA)] He (SA) replied, The sun sets in the sky then it rises from the sky to another sky, until it rises to the seventh highest sky, which is below the Empyrean. Then, the sun prostrates, and the angels which are entrusted with it prostrate themselves along with it. At this point, the sun says: “O my Lord! Do you command me to rise from the West or from my place of rising (the East)?” According to the Word of the Exalted: Abd the sun runs onto a term appointed for it; that is the ordinance of the Mighty, the Knowing. What He means is that He, the Mighty Lord, knows the Realm He has created. He said: Then Jibra`il comes to the sun with a dress which glows with the Light of the Empyrean and fixes the times of day, making them lengthy during the summer, short during the winter, and intermediate length during the call and spring. He said: Thus, the sun wears that dress like anyone of you wear your dress, then it brightens up with it the horizon of the heaven until it rises from the place of rising. The Prophet (SA) said: It is as if I am looking at it, and it is confined for three nights, then it dresses with the glow, and is commanded to rise from the West. That is the Word of the Mighty and High: When the sun is covered, and when the starts darken. The moon is similar in its place of rising, and its trajectory in the horizon of heaven. Its setting is it is rising to the seventh heaven. It prostrates below the Empyrean then Jibra’il comes to it with a dress of light from the Throne. According to the Word of the Mighty and High He made the sun a shinng brightness and the moon a light. Abu Dharr (RA) says: “I then withdrew with the Messenger of Allah (SA) and we prayed the Maghrib prayers.

I was holding the hand of the Messenger of Allah (s) and we were walking together. We did not stop looking to the Sun until it set. So, I said: O Messenger of Allah! Where does it go? He said: In the sky. Then, it rises from heaven to heaven until it reaches the highest, seventh heaven; till it is beneath the Throne. It then falls in prostration, and the angels of the kingdom of heaven prostrate with it. Then, it says: “O Lord! Where do You order me to rise from: from my setting place, or from my rising place?” That is His saying, “The Sun travels for a fixed term. That is the design of the Almighty, the Knowing” (36:38) – meaning, that is the contrivance of the Mighty Lord in His kingdom with His creation. He said: So, Gabriel (as) comes to it with a garment which glows with the light of the Throne, which is in accordance with the hours of the day – it lengthens in the summer, it shortens in the winter, and it is in between that in the fall and the spring. He said: Then, it wears that garment just as one of you wears his clothes. Then, it goes with it in the sky until it rises from its rising point. The Prophet (s) said: It is as though I am with it as it is confined for three nights, and it is not cloaked in [its] glow, and it is ordered to rise from its setting place. That is His saying, “When the Sun is turned, and when the stars darken” (81:1-2). The Moon is like that from its rise, to its journey to the horizon of the sky, to its setting, to its ascension to the seventh heaven. It prostrates beneath the Throne, and Gabriel (as) comes to it with a garment of the light of the Seat. That is His saying, “He is the one that made the Sun a shining glow and the Moon a light.” (10:5) Abu Dharr (rh) said: Then, I withdrew with the Messenger of Allah (s) and we prayed Maghrib.