55. Hamza bin Sulayman bin Rasheed
He was from Baghdad. Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions.[493][368]

56. Khalil bin Hashim al-Farisi
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions.[494][369]

57. Khayran bin Isaaq az-Zakani
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions.[495][370]

58. Khayran al-Khadim
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions and said he was reliable,[496][371] and so did al-Barqi. He had a high position near Imam al-Jawad (a.s.). Al-Kashshi mentioned some of his traditions with Imam al-Jawad (a.s.).

59. Dawud bin Abu Zayd
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions and said he was reliable, truthful, and religious. He had written some books as mentioned by al-Kashshi and ibn an-Nadim.[497][372]

60. Dawud bin al-Qassim al-Ja'fari
He was from Baghdad and surnamed as Abu Hashim. He was notable and had a high position near the Imams (a.s.). He met Imam ar-Ridha, Imam al-Jawad, Imam al-Hadi, Imam al-Askari, and Imam al-Mahdi (peace be upon them). He narrated traditions from them all. He had composed poetry on the Imams and written a book. He was preferred by rulers. Al-Barqi mentioned him as one of Imam al-Jawad, al-Hadi, and Imam al-Askari's companions.[498][373] Al-Kashshi said, 'Abu Amr said that Dawud had a respectable, high position near Abu Ja'far (al-Jawad), Abul Hasan (al-Hadi), and Abu Muhammad (al-Askari) (peace be upon them).'[499][374]

61. Dawud bin Sakhinah as-Sarimi
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions,[500][375] and so did al-Barqi. An-Najashi said, 'He narrated traditions from Imam ar-Ridha (a.s.) and remained alive until the days of Imam al-Hadi (a.s.) and he had letters on some questions with him.'[501][376]

62. Raja' bin Yahya bin Saman Abul Husayn al-Aqraba'iy
He narrated traditions from Imam al-Hadi (a.s.). He narrated a thesis called al-Maqna'ah on the laws of the Sharia that was narrated from him by Abul Mufadhdhal ash-Shaybani.[502][377]

63. Ar-Rayyan bin as-Salt
Sheikh at-Tusi mentioned him as one of Imam ar-Ridha and Imam al-Hadi's companions and said he was reliable.[503][378] Al-Kashshi mentioned that Ma'mar bin Khallad said, 'Ar-Rayyan bin as-Salt, when al-Fadhl bin Sahl wanted to send him to one of the districts of KhurHasan, said to me, 'I want you to ask permission for me to come in to Abul Hasan (peace be on him) to greet and farewell him. I like him to give me from his clothes and some dirhams that have been coined with his name.'
When I went to him (to Imam al-Hadi), he immediately said to me, 'O Ma'mar, Where is Rayyan? Does he like to come to us so that I give him from my clothes and from my dirhams?' I said, 'Glory be to Allah! By Allah, he just asked me to ask you for that.' He said, 'O Ma'mar, the faithful are successful. Ask him to come!' I asked him to come in and he did. He greeted Imam al-Hadi (a.s.), who gave him one of his garments. When he came out, I found thirty dirhams in his hand.'[504][379] This tradition shows that he was faithful and trustworthy.

64. As-Sariy bin Salamah al-Isfahani
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions and said he had written a book.[505][380]

65. Sulayman bin Hafswayh
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions, and so did al-Barqi.[506][381]

66. Sulayman bin Dawud al-Marwazi
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions.[507][382]

67. As-Sindi bin Muhammad
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions.[508][383]

68. Abu Sa'eed Sahl bin Ziyad
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions and said he was reliable.[509][384] An-Najashi said, 'He was weak in traditions and unreliable. Ahmad bin Muhammad bin Eesa accused him of excessiveness and lying, and he exiled him from Qum where he lived to ar-Riy. He wrote to Imam Abu Muhammad al-Askari through Muhammad bin Abdul Hamid al-Attar. He had written a book called at-Tawhid (monotheism) that was narrated by Abul Hasan al-Abbas bin Ahmad bin al-Fadhl bin Muhammad al-Hashimy as-Salihi from his father from Abu Sa'eed al-Adami, and he also had a book on rarities.'[510][385]
Ibnul Ghadha'iri said about him, 'He was very weak in narrations and of bad beliefs. Ahmad bin Muhammad bin Eesa al-Ash'ari exiled him from Qum, announced that he was free from him, and forbade people from listening to him or narrating from him. He narrated mursal[511][386] traditions and depended on unknown narrators.'[512][387]

69. Abu Nu'as Sahl bin Ya'qub bin Isaaq
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions and said that he served Imam al-Hadi (a.s.) in Surra Man Ra'a and managed his affairs. Imam al-Hadi (a.s.) said to him, 'You are Abu Nu'as of the truth.'[513][388]

70. Shahwayh bin Abdullah
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions.[514][389] He narrated from Imam al-Hadi (a.s.) and Isaaq bin Muhammad narrated from him the tradition of the appointing of Al-Hasan al-Askari (a.s.) as the Imam after his father.[515][390]

71. Abul Khayr Salih bin Salamah ar-Razi
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions.[516][391]

72. Salih bin Eesa bin Umar bin Bazi'
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions.[517][392]

73. Salih bin Muhammad al-Hamadani
He was reliable. Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions,[518][393] and so did al-Barqi. Ibn Shahrashub said that he was from the trustworthy companions of Imam al-Hadi (a.s.).[519][394]

74. Abdus al-Attar
He was from Kufa. Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions.[520][395]

75. Abdur-Rahman bin Muhammad bin Tayfur
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions.[521][396]

76. Abdur-Rahman bin Muhammad bin Ma'ruf al-Qummi
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions.[522][397]

77. Abd as-Samad al-Qummi
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions.[523][398]

78. Sharif Abdul Adheem al-Hasani
He was from the Prophet's progeny. He was knowledgeable, pious, and religious. Here we talk in brief about him.

His lineage
His lineage belongs to Imam Abu Muhammad al-Hasan bin Ali bin Abu Talib (a.s.), the master of the inhabitant of the Paradise and beloved of the Prophet (S). He was the son of Abdullah bin Ali bin al-Hasan bin Zayd bin al-Hasan bin Ali bin Abu Talib (a.s.).[524][399] Definitely, there was no lineage in the world higher or more honorable than this lineage with which Allah had honored the Arabs and the Muslims.

His reliability and knowledge
He was reliable, fair, very religious, virtuous jurisprudent. Abu Turab ar-Rouyani said, 'I heard Abu Hammad ar-Razi saying: Once, I went to Ali bin Muhammad (al-Hadi) (a.s.) in Surra Man Ra'a and asked about some things of halal and haram and he answered them for me. When I said goodbye, he said to me, 'O Hammad, if there is something dubious to you in the matters of religion in your district, ask Abdul Adheem al-Hasani about it and give him my regards.' This tradition show that Abdul Adheem was of good knowledge and jurisprudence.

His meeting with Imam al-Hadi
He had the honor of meeting with Imam al-Hadi (a.s.) and showing him his beliefs. He said to Imam al-Hadi (a.s.), 'O son of the messenger of Allah, I want to show you my religion (beliefs). If it pleases you, I will fix on it.'
Imam al-Hadi (a.s.) smiled at him and said, 'O Abul Qassim, speak out!'
Abdul Adheem said, 'I say: there is nothing whatever like Allah the Almighty. He is free from the two limits; the limit of ta'til (making Allah a bare unity) and the limit of tashbih (the comparing of Allah to the creatures). He is neither a mass, nor a shape, nor a show, nor a substance, but He is the Embodier of masses, the Shaper of shapes, the Creator of shows and substances, the Lord, the Owner, the Maker, and the Former of all things.
Muhammad, His slave and messenger, is the last of prophets. There is no prophet after him until the Day of Resurrection, and his religion is the last of religions that there is no religion after it until the Day of Resurrection. And I say: the Imam, caliph, and guardian after him (after the Prophet) is Amir'ul- Mu'minin Ali bin Abu Talib (a.s.), and then al-Hasan, and then al-Husayn, and then Ali bin al-Husayn, and then Muhammad bin Ali, and then Ja'far bin Muhammad, and then Musa bin Ja'far, and then Ali bin Musa, and then Muhammad bin Ali, and then you my master.'
Imam al-Hadi (a.s.) turned to him and said, 'And after me is my son al-Hasan. What shall people do with the successor (Imam al-Mahdi) after him?'
Abdul Adheem said, 'How is that my master?'
Imam al-Hadi (a.s.) said, 'Because he shall not be seen, and it shall be not permissible to mention him by his name, until he will reappear to fill the world with justice and fairness after it is filled with injustice and oppression.'
Abdul Adheem said, 'I acknowledge that and say: their guardian is the guardian of Allah, their enemy is the enemy of Allah, obeying them is the obedience of Allah, and disobeying them is the disobedience of Allah.and I say: the Prophet's ascension (to the Heavens) is true, the questioning in the grave is true, the Paradise is true, the Hell is true, the Right Way (sirat)[525][400] is true, the Scale is true, the Day of Resurrection will come undoubtedly, and Allah will resurrect all those in graves.
I say: the obligations after the guardianship (to the Imams of the Ahlul Bayt) are prayer, fasting, zakat, hajj, jihad, enjoining the right, and forbidding the wrong.'
Imam al-Hadi (a.s.) said, 'O Abul Qassim, by Allah this is the religion of Allah which He has determined for His people. Keep to it, may Allah fix you on the truth in this life and in the afterlife.'[526][401]

His flight to ar-Riy
When the Abbasid government exaggerated in chasing and oppressing the Alawids, Abdul Adheem fled to ar-Riy to be safe from the evils of the Abbasids. He lived in the house of a notable man from the Shia. Historians said that there he devoted himself to worship. He fasted in the day and spent the night worshipping and supplicating his Lord like his fathers who spent their night worshipping and supplicating.
During his residing in ar-Riy he went in disguise to visit the tomb of one of Imam Musa bin Ja'far al-Kadhim's sons[527][402] who was, as we think, Sayyid Ahmad known as Shah Jiragh. The Shia, who lived in ar-Riy, knew about the coming of Abdul Adheem and so they visited him secretly[528][403] for fear of the government.

His death
Sayyid Abdul Adheem lived in ar-Riy for some time fearfully and his self was full of sorrow and pain for his cousins who met different kinds of injustice and oppression from the Abbasids who bore enmity and grudge against the Ahlul Bayt (a.s.). They (the Abbasids) denied them and denied all their rights and they poured on them all kinds of misfortunes and distresses.
Sharif Abdul Adheem became seriously ill and suffered severe pains, the bitterest of which was his remoteness from his relatives and country. Death came near to him but his tongue was still mentioning and praising Allah. He left this life in loneliness where no one from his family was with him.
With his death a bright page from the pages of the Islamic jihad was folded and that flame, which lit the way for people towards their honor and dignity, was put out.
The people of ar-Riy of all classes hastened to escort the honored corpse of the Alawid master. The funerals were held splendidly and the sacred body was carried to its last and eternal abode. They built him a great shrine that was and is still visited by hundreds of visitors every day.

79. Abu Amr Uthman bin Sa'eed al-Umari as-Samman
He was trustworthy and pious. He served Imam al-Hadi (a.s.) since he was eleven years old.[529][404] He had a high position near the Imam (a.s.). Ahmad bin Isaaq al-Qummi said, 'One day, I went to Abul Hasan Ali bin Muhammad (Imam al-Hadi) (blessings be on him) and said to him: O my master, some times I am here and some times I am not. I cannot come to you at every time. Whose sayings do we accept and whose orders do we follow?'
He said, 'This is Abu Amr the trustworthy, the faithful. Whatever he says to you is from me and whatever he informs you of is in behalf of me.'
When Abul Hasan (a.s.) died, I referred to his son Abu Muhammad al-Hasan al-Askari (a.s.) and asked him one day as I had asked his father before. He said to me, 'This is Abu Amr the trustworthy, the faithful. He is the trust of the formers and my trust in life and death. Whatever he says to you is from me and whatever he informs you of is in behalf of me.'[530][405]
This tradition shows that he had a high position and was trusted by the infallible Imams (a.s.) besides that it shows his virtue and knowledge and that he was an authority of fatwas and religious verdicts.

80. Urwa bin Yahya ad-Dahqan
Al-Barqi mentioned him as one of Imam al-Hadi's companions,[531][406] so did Sheikh at-Tusi but he said that he was cursed and perfidious.[532][407] Al-Kashshi mentioned that Muhammad bin Musa al-Hamadani said that Urwa bin Yahya al-Baghdadi known as ad-Dahqan, the curse of Allah be on him, fabricated lies against Abul Hasan Ali bin Muhammad al-Hadi (a.s.) and Abu Muhammad bin Ali al-Askari (a.s.) after him and took their monies for himself. He fabricated lies against Abu Muhammad until he cursed him and ordered his followers to curse and pray Allah against him.[533][408]

81. Ali bin Ibrahim al-Hamadani
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions.[534][409] He narrated from Abdullah bin Hammad al-Ansari and his son Muhammad narrated from him.[535][410]

82. Ali bin Ibrahim bin Hashim al-Qummi[536][411]
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions. He was one of the prominent personalities of knowledge in his age and he had written many books.

83. Abul Hasan Ali bin Abu Qurrah
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions.[537][412]

84. Ali bin Bilal al-Baghdadi
He narrated from Imam al-Hadi (a.s.) and had written a book.[538][413] Al-Kashshi said, 'I found a book with the handwriting of Jabra'il bin Ahmad that Muhammad bin Eesa al-Yaqtini said, 'Imam al-Hadi (a.s.) wrote to Ali bin Bilal in 232Ah: "In the name of Allah, the Beneficent, the Merciful. I praise Allah and thank Him for his might and mercy and pray Him to have blessing and mercy on Muhammad the Prophet and on his progeny. I have appointed Abu Ali in the position of al-Husayn bin Abd Rabbih and entrusted him with that for the knowledge he has that no one is preferred to him.
I know you are the chief of your district and so I wanted to honor you by writing this book on that to you. You have to obey him and deliver to him all the dues that are with you and you have to inform my manumitted slaves and recommend them of that for this will support and suffice him and save us efforts and please us. Doing this, you will have the reward of Allah and Allah gives whoever He likes. He is the Giver, Who rewards with His mercy and you are in the trust of Allah. I have written this letter with my handwriting and I praise Allah too much."[539][414]
Imam al-Hadi (a.s.) wrote this book to Ali bin Bilal for his reliability and fairness and for his great love to the Ahlul Bayt (a.s.).
Ali bin Bilal narrated from Muhammad bin Isma'il bin Bazee', and Muhammad bin Ahmad bin Yahya narrated from him a tradition on the virtue of the ziyara of the believers and how it is done.[540][415]

85. Ali bin Ja'far al-Hamadani
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions and said he was his agent and was reliable.[541][416] An-Najashi said, 'He had some questions to Abul Hasan al-Askari (a.s.).'[542][417] Sheikh at-Tusi considered him as one of the praised deputies (of Imam al-Mahdi) and said, 'He was a good, virtuous man from the agents of Abul Hasan (Imam al-Hadi) and Abu Muhammad (Imam al-Askari) (peace be on them).[543][418] Ahmad bin Ali ar-Razi narrated that Ali bin Mukhallad al-Ayadi said, 'Abu Ja'far al-Umari said to me that 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 Abu Muhammad (Imam al-Askari) (a.s.) about that and Abu Muhammad (a.s.) 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.s.) and he ordered to give him thirty thousand dinars.'[544][419]
He was preferred by Imam al-Hadi (a.s.). Once, there was a dispute between him and Faris. Ibrahim bin Muhammad wrote to the Imam (a.s.) telling him about that and asking him to show him which of them he should follow. Imam al-Hadi (a.s.) 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 insha'Allah!'[545][420]
One day, there was a dispute between Ali bin Ja'far and ibn al-Qazwini. Ibrahim bin Muhammad al-Hamadani wrote a letter to Imam al-Hadi (a.s.) telling him about that and asking him to show him which of them he should follow. Imam al-Hadi (a.s.) replied to him saying, "It should not be asked about one like this man, and there is no doubt in him. Allah has glorified the position of the patient (Ali bin Ja'far) where al-Qazwini is compared to him! Go to him to satisfy your requests and questions and let those who follow you go to him to satisfy their needs and answer their questions and to avoid al-Qazwini and not let him interfere in their affairs for I have been informed of what he fabricated among people. Do not pay him any attention inshalah!'[546][421]
In a previous chapter we have mentioned the prayer of Imam al-Hadi (a.s.) for Ali bin Ja'far when he was in prison and that the prayer was responded to and Ali was freed from prison.

86. Ali bin al-Hasan
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions.[547][422]

87. Ali bin al-Hasan bin Fadhdhal
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions.[548][423] An-Najashi said, 'He was the best jurisprudent of our companions in Kufa and one of the notables there. He was trustworthy and the most aware of Hadith among them. Our companions listened to and obeyed him. Many traditions were heard from him. No fault was found in him and he was accused of nothing. He seldom narrated from a weak narrator. He was Fatahite[549][424] and did not narrate from his father any tradition. When I was eighteen years, I discussed with him on his books, but at that time I did not understand traditions and did not permit myself to narrate them before him. He narrated from his two brothers who narrated from their father.
He had written many books such as the book of "Wudu'", "Haydh and Nafas; menstruation and puerperium", "Salat; prayer", "Zakat and Khums", "Fasting", "Manasik (rituals of) al-Hajj", "Divorce", "Nikah; marriage" and others.'[550][425]
Al-Kashshi said, 'Abu Amr said: I asked Abu an-Nadhr Muhammad bin Mas'oud about all those narrators and he said, 'As for Ali bin al-Hasan bin Ali bin Fadhdhal, I did not see among those whom I had met in Iraq and KhurHasan one more knowledgeable or better than Ali bin al-Hasan (who was) in Kufa. There was no book about the Imams (a.s.) unless he had a copy of it. He was the best of memorizers, but he was a Fatahite believing in Abdullah bin Ja'far (as the Imam) and then after him Abul Hasan Musa (a.s.). He was reliable.'[551][426]

88. Ali bin al-Hasan bin Abd Rabbih
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions,[552][427] and so did al-Barqi.[553][428]

89. Ali bin al-Husayn al-Hamadani
He was reliable. Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions,[554][429] and so did al-Barqi.

90. Ali bin Ramees al-Baghdadi
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions and added that he was weak.[555][430]

91. Ali bin ar-Rayyan bin as-Salt al-Ash'ari al-Qummi
He was reliable. He had a copy of the traditions of Imam Abul Hasan the Third (a.s.) and a book of different traditions. Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions,[556][431] and so did al-Barqi.[557][432]

92. Ali bin Ziyad as-Saymari
Sheikh at-Tusi mentioned him as one of Imam al-Hadi's companions.[558][433] Muhammad bin Ya'qub narrated from Ali bin Muhammad that Abu Aqeel Eesa bin Nasr said, 'Ali bin Ziyad as-Saymari wrote (to Imam al-Hadi) asking him for a shroud and he replied to him, "You shall need it in the year eighty." He sent him the shroud some days before his death.'[559][434]