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Draft:Ḥasan b. Ziyād al-ʿAṭṭār

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Ḥasan b. Ziyād al-ʿAṭṭār (Arabic: حَسَن بن زیاد العَطَّار) was a special companion and narrator of Imam al-Sadiq (a). Shi'a rijal scholars such as al-Najashi, al-Allama al-Hilli, and Al-Sayyid Abu l-Qasim al-Khoei have deemed him thiqa (reliable). Al-Kashshi, a Shi'a rijal scholar, narrated a hadith from al-'Attar indicating that he presented his religion and beliefs to Imam al-Sadiq (a), and the Imam confirmed them.

Al-Najashi and al-Shaykh al-Tusi have mentioned a book for Hasan b. Ziyad, which Ja'far Subhani counted among the al-Usul al-arba'ami'a. He appears in the chains of transmission (isnad) of numerous narrations, including 17 narrations in the Four Books. Al-'Attar narrated from narrators such as Abu Basir. Also, figures such as Aban b. Uthman, Ali b. Ri'ab, Abd Allah b. Bukayr, Tha'laba b. Maymun, and Yunus b. 'Abd al-Rahman have narrated from him.

According to some Shi'a rijal scholars, Hasan b. Ziyad al-'Attar is also mentioned in rijal sources with the epithets al-Ḍabbī, al-Ṭāʾī, and al-Ṣayqal. According to al-Najashi, Muhammad Taqi Shushtari, and Muhammad b. Ali al-Ardabili, "al-Ḍabbī" is the same person as "al-'Attar". Al-Khoei also considered al-'Attar, al-Dabbi, and al-Ta'ī to be one person.

Biography

Hasan b. Ziyad al-'Attar or Hasan al-'Attar (alive after 148/765)[1] was a narrator of Imam al-Sadiq (a)[2] who lived in Kufa.[3] In rijal and hadith sources, he appears with other epithets such as al-Dabbi[4] and al-Ta'i.[5] Some Shi'a rijal experts like al-Najāshī,[6] Muhammad Taqi Shushtari,[7] and Muhammad b. Ali al-Ardabili,[8] have identified al-Dabbi as al-'Attar.

Al-Sayyid Abu l-Qasim al-Khoei, a Shi'a rijal scholar, attributed al-'Attar, al-Dabbi, and al-Ta'i to a single individual.[9] Musa 'Abbasi Zanjani (d. 1399/1979), the author of al-Jami' fi l-Rijal, added the epithet al-Sayqal[10] as well, believing that all these four epithets belong to one person.[11]

Muhammad Taqi al-Majlisi, the author of Rawda al-Muttaqin, believed that if Hasan b. Ziyad is mentioned in narrations without any restriction or epithet, it refers to Hasan b. Ziyad al-'Attar.[12] However, Abd Allah Mamaqani does not accept this view.[13] Some also believe that based on the narration of Ibn Abi Umayr and Aban from Hasan b. Ziyad, this Hasan b. Ziyad is indeed Hasan b. Ziyad al-'Attar.[14]

Status in Hadith

Hasan b. Ziyad al-'Attar was among the special companions of Imam al-Sadiq (a).[15] Al-Najashi[16] and al-Shaykh al-Tusi,[17] Shi'a rijal scholars, have mentioned an Asl (primary hadith notebook) and a book for Hasan b. Ziyad and have stated their chain of transmission to that book. Ja'far Subhani, a rijal expert, considered Hasan b. Ziyad's book to be among the al-Usul al-arba'ami'a.[18]

Hasan b. Ziyad al-'Attar is mentioned in the chains of transmission of theological,[19] exegetical,[20] and jurisprudential[21] narrations with titles such as Hasan al-'Attar andHasan b. al-'Attar. According to Subhani, his name appears in the sanad of 17 narrations in the Four Books.[22] According to 'Aziz Allah 'Utaridi in the book Musnad al-Imam al-Sadiq (a), the jurisprudential narrations of Hasan b. Ziyad al-'Attar concern Salat, Hajj, Hudud, and Marriage.[23]

Reliability

Some Shi'a rijal scholars such as al-Najashi,[24] Allama al-Hilli,[25] al-Allama al-Majlisi,[26] al-Khoei,[27] and Subhani[28] have deemed Hasan b. Ziyad al-'Attar Thiqa (reliable). Ibn Dawud al-Hilli also praised him.[29] Al-Shaykh al-Mufid,[30] a jurist of the 4th/10th and 5th/11th centuries, narrates a hadith stating that Hasan b. Ziyad did not accompany Zayd b. Ali in his uprising; instead, he went to Medina and presented his religion to Imam al-Sadiq (a), confessing to Tawhid (Oneness of God), the Prophethood of Prophet Muhammad (s), the Wilaya of the Imams up to Imam al-Sadiq (a), and obedience to the Ahl al-Bayt (a). Imam al-Sadiq (a) confirmed his beliefs.[31]

According to Sayyid Kazim Tabataba'i, a Shi'a hadith scholar, Hasan b. Ziyad had doubts regarding Zayd's uprising, which is why he went to Imam al-Sadiq (a) to present his religion.[32] Al-Kashshi, a rijal scholar, also narrated this tradition,[33] and Abd Allah Mamaqani, a Shi'a rijal expert, believes that the apparent meaning of al-Kashshi's words implies praise for Hasan b. Ziyad.[34]

Teachers and Students

According to rijal books, Hasan b. Ziyad narrated hadiths from Imam al-Sadiq (a)[35] and narrators such as Abu Basir,[36] Sa'd b. Tarif,[37] and Muhammad b. Nu'aym al-Sahhaf.[38] Also, figures such as Ibn Abi Umayr,[39] Aban b. Uthman,[40] Ali b. Ri'ab, Abd Allah b. Bukayr,[41] Tha'laba b. Maymun,[42] Yunus b. Abd al-Rahman,[43] Sa'd b. Abi Khalaf,[44] and his son Muhammad b. Hasan b. Ziyad al-'Attar[45] have narrated from him.

Notes

  1. ↑ Subḥānī Tabrīzī. Mawsūʿat ṭabaqāt al-fuqahāʾ. Vol. 2, p. 127.
  2. ↑ Ṭūsī. Rijāl al-Ṭūsī. p. 195.
  3. ↑ Najāshī. Rijāl al-Najāshī. p. 47.
  4. ↑ Ṭūsī. Rijāl al-Ṭūsī. p. 180; Najāshī. Rijāl al-Najāshī. p. 47.
  5. ↑ Najāshī. Rijāl al-Najāshī. p. 47; Ṭūsī. Tahdhīb al-aḥkām. Vol. 7, p. 343.
  6. ↑ Najāshī. Rijāl al-Najāshī. p. 47.
  7. ↑ Shūshtarī. Qāmūs al-rijāl. Vol. 3, p. 245.
  8. ↑ Ardabīlī. Jāmiʿ al-ruwāt. Vol. 1, p. 201.
  9. ↑ Khūʾī. Muʿjam rijāl al-ḥadīth. Vol. 5, p. 323.
  10. ↑ Kulaynī. Al-Kāfī. Vol. 2, p. 77.
  11. ↑ ʿAbbāsī Zanjānī. Al-Jāmiʿ fī l-rijāl. Vol. 3, p. 155.
  12. ↑ Majlisī. Rawḍat al-muttaqīn. Vol. 14, p. 352.
  13. ↑ Māmaqānī. Tanqīḥ al-maqāl. Vol. 1, p. 280.
  14. ↑ Muqaddas Kāẓimī. Hidāyat al-muḥaddithīn. p. 188.
  15. ↑ Ibn Shahrāshūb. Manāqib Āl Abī Ṭālib. Vol. 4, p. 281.
  16. ↑ Najāshī. Rijāl al-Najāshī. p. 47.
  17. ↑ Ṭūsī. Fihrist kutub al-Shīʿa. p. 127.
  18. ↑ Subḥānī Tabrīzī. Mawsūʿat ṭabaqāt al-fuqahāʾ. Vol. 2, p. 127.
  19. ↑ See: Ṣaffār. Baṣāʾir al-darajāt. Vol. 1, p. 485.
  20. ↑ See: ʿAyyāshī. Tafsīr al-ʿAyyāshī. Vol. 1, pp. 130, 258.
  21. ↑ See: Kulaynī. Al-Kāfī. Vol. 7, p. 126; Ṣadūq. Man lā yaḥḍuruh al-faqīh. Vol. 2, p. 437.
  22. ↑ Subḥānī Tabrīzī. Mawsūʿat ṭabaqāt al-fuqahāʾ. Vol. 2, p. 127.
  23. ↑ ʿAṭṭāridī Qūchānī. Musnad al-Imām al-Ṣādiq. Vol. 22, p. 186.
  24. ↑ Najāshī. Rijāl al-Najāshī. p. 47.
  25. ↑ Ḥillī. Khulāṣat al-aqwāl. p. 41.
  26. ↑ Majlisī. Al-Wajīza fī ʿilm al-rijāl. p. 187.
  27. ↑ Khūʾī. Muʿjam rijāl al-ḥadīth. Vol. 5, p. 324.
  28. ↑ Subḥānī Tabrīzī. Mawsūʿat ṭabaqāt al-fuqahāʾ. Vol. 2, p. 127.
  29. ↑ Ibn Dāwūd Ḥillī. Al-Rijāl. p. 107.
  30. ↑ Mufīd. Al-Amālī. p. 32.
  31. ↑ Kashshī. Ikhtiyār maʿrifat al-rijāl. p. 424.
  32. ↑ Ṭabāṭabāʾī. "Pīshīneh-yi ʿarḍ-i dīn wa ḥadīth". Hadith.net.
  33. ↑ Kashshī. Rijāl al-Kashshī. p. 424.
  34. ↑ Māmaqānī. Tanqīḥ al-maqāl. Vol. 19, p. 223.
  35. ↑ Najāshī. Rijāl al-Najāshī. p. 47; Ḥillī. Khulāṣat al-aqwāl. p. 41.
  36. ↑ Subḥānī Tabrīzī. Mawsūʿat ṭabaqāt al-fuqahāʾ. Vol. 2, p. 127.
  37. ↑ Ṣadūq. Al-Amālī. p. 615.
  38. ↑ Ṭūsī. Tahdhīb al-aḥkām. Vol. 9, p. 296.
  39. ↑ Ṣadūq. ʿIlal al-sharāʾiʿ. Vol. 2, p. 356.
  40. ↑ Khūʾī. Muʿjam rijāl al-ḥadīth. Vol. 5, p. 324.
  41. ↑ Subḥānī Tabrīzī. Mawsūʿat ṭabaqāt al-fuqahāʾ. Vol. 2, p. 127.
  42. ↑ Al-Uṣūl al-sitta ʿashar. p. 339.
  43. ↑ Ṣadūq. Al-Amālī. p. 615.
  44. ↑ Ṣaffār. Baṣāʾir al-darajāt. Vol. 1, p. 484.
  45. ↑ Mufīd. Al-Amālī. Vol. 1, p. 32.

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