Abū Baṣīr Layth ibn al-Bakhtarī al-Murādī (Arabic:ابوبصیر لیث بن البختری المرادی) known asAbu Basir al-Moradi or simplyAbu Basir was aShia Muslim jurist (faqīh),muhaddith and a disciple of the fifth Shia ImamMuhammad al-Baqir (712–732) and his son and successorJa'far al-Sadiq (732–765). Al-Sadiq is reported to have told Moradi,Zurarah,Burayd, andMuhammad ibn Muslim that they were the "tent pegs of the world",^[1] and that the prophetichadiths would have been lost without them^[2][3]

He was one of the Shia Muslim leaders inKufa. In religious sources, he is considered as one of the companions of al-Baqir and al-Sadiq, though there is no definitive example of a hadith narration by Abu Basir from al-Baqir. He has also narrated from other hadith narrators ofAhlul Bayt such as Abdul Kareem bin Utbah al-Hashimi (a companion of Ja'far al-Sadiq and Musa al-Kadhim).^[4]

Abu Basir's main nickname according to Ibn Ghada'iri andKashshi was "Abu Muhammad", and according toIbn al-Nadim andShaykh Tusi, "Abu Yahya". In the hadith series of Al-Mahasin al-Barqi, Laith Moradi's narration from Abu Basir (maybeAsadi) can be seen, and considering the fact that Najashi called Laith Moradi "Abu Basir Asghar"(lit. Younger Abu Basir), it is not unlikely that he was younger thanAbu Basir Asadi.In Shia religious and hadith sources, other figures are also mentioned who are called "Abu Basir":Abu Basir Abdullah ibn Muhammad Asadi Kufi, one of the companions of al-Baqir;Abu Basir Yusuf ibn Harith one of theBatri companions of al-Baqir andAbu Basir Thaghafi.^[4]

There is no clear report about his stance towardsFathites.Agarqoofi's narrative indicates that Abu Basir Moradi did not believe in theImamate ofMusa al-Kazim and the words ofIbn Ghada'iri, a scholar of the 12th century, indicate that his religion was not direct.Regarding his relationship with al-Kazem, althoughShaykh Tusi has listed him among the companions of al-Kazim in hisAl-Fihrist andal-Rijal, but this point has not been confirmed in the words ofBarqi,Kashshi andNajashi. His narration from al-Kazem has not been proven in the Asanid hadiths either. According to Pakatchi, if we put the mentioned scattered evidences next to the laudatory narratives ofFathites about Abu Basir Moradi, it will help to draw conclusions about Abu Basir Moradi's religious orientation.For instance, a story quoted by Fatahi scholar, Ali bin Asbat, in which the name of Abu Basir Moradi is mentioned among several companions of al-Baqir and al-Sadiq, and the influence of Fatahi's point of view can be felt in the selection of characters. In another narration throughAli ibn Asbat, Abu Basir Moradi is considered one of the four people who were the adornment and honor of theAhl al-Bayt in life and death. In another narration, through Ali ibn Asbat and Ali ibn Hadid Fatahi, Abu Basir Moradi is considered one of the four people who are the guardians of the land and proclaim the religion.From the point of view of non-Fathi sources, Kashshi has narrated two other narrations in which Abu Basir Moradi is considered one of the four "Mukhbatin" heralds of heaven, as well as one of the revivers of hadith from the people of hadith and the trustees of God'shalal andharam. Kashshi also mentioned that some people have included Abu Basir Moradi instead ofAbu Basir Asadi in the number of six companions of al-Baqir and al-Sadiq. Among other scholars of theImamiyyah, Ibn Ghada'iri, while considering abu-Basir's religion to be taunted, it has been mentioned that his narrative credibility is not taunted, and Najashi is silent in his description of his condition, his religious orientation and his Rijali reputation.^[4]

The only work mentioned by Abu Basir Moradi is a book on jurisprudence. This book was more famous for the narration ofIbn Faddal Fatahi on the authority of Abu Jamila Mufadl ibn Saleh. This book has been used to a limited extent byHadith scholars such as Barqi inal-Mahasin,Kulayni inKitab al-Kafi,Ibn Babawayh inMan La Yahduruhu al-Faqih, Tusi inTahdhib, andAl-Istibsar.One of the most important students of Abu Basir Moradi, who has narrated many traditions from him, is Abu Jamila Mufadl ibn Saleh Asadi, and in the next level, we can mentionAbd Allah ibn Muskan,Abd Allah ibn Bukayr andAbdul Karim ibn Amr Khatami.^[4]

In recent centuries, several works have been written about theRijali character of Abu Basir, which are: 1. Abi Basir's translation ( or ‘’Risālat ʿadīmat al-naẓīr fī aḥwāl Abī Baṣīr’’ (Arabic: رِسالة عَدیمَة النَظیر فی أحوال أبي بَصیر) which is an essay concerning Abu Basir, distinguishing him from some unreliable transmitters of hadiths with the same name.), by Muhammad Mehdi Khansari (d. 1246 AH), which was lithographed together with Al-Juma'a al-Fiqhiyyah in 1276 AH. 2. A treatise on the investigation of Abu Basir's condition and his distinction from the reliable transmitter of hadiths who had this nickname.), by Mohammad Baqir Shafti (d. 1260 AH), which was published together with a collection of his Rijali treatises in 1314 AH; 3. The translation of Abi Basir, by Mohammad Hashim Khansari (d. 1318 AH), 4. Translated by Abi Basir and Ishaq bin Ammar, from Abu Tarab Khansari (1346 AH); 5. Al-Resaleh Al-Mobsareh Fi Ahval Abi-Basir, byMohammad-Taqi Shoushtari, published as an appendix to entry 11 of the author's dictionary of al-Rajal; 6. Asanid Abi Basir, byMousa Shubairi Zanjani.^[4]

• Consensus companions

• Kohlberg, Etan (2020). Ehteshami, Amin (ed.).In Praise of the Few. Studies in Shiʿi Thought and History. Brill.ISBN 978-90-04-40697-1.
• Pakatchi, Ahmad (2020)."Abu Basir".Center for the Great Islamic Encyclopedia.
• Jafri, Syed Husain Mohammad (1979).The Origins and Early Development of Sheea'h Islam. Beirut: Oxford University Press.
• Lalani, Arzina R. (2004).Early Shi'i Thought: The Teachings of Imam Muhammad Al-Baqir. I. B. Tauris.ISBN 978-1850435921.

• 8th-century Muslim scholars of Islam
• Shia hadith scholars
• Shia Islam
• People from Kufa

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