Alhassanain(p) Network for Heritage and Islamic Thought

Chapter 10: Meeting 9 The Science Of AL-Mostalahaat (SCIENCE OF DERAYATUL-HADITH(

Meeting 9: The Science of al-Mostalahaat (Science of Derayatul-Hadith)

Part II: Types of Hadith

Abstract

1. Types of Hadith in terms of the number of narrators

A Hadith in terms of the number of people who have narrated it is divided into four types:

1/1: Motawatir (recurrent): A Hadith is called Motawatir if the numbers of narrator in every generation are so many that normally there is no possibility of collusion among them. The Hadith of Motawatir is also divided into Motawatir Lafzi (verbal recurrent), and Motawatir Ma'nawi (meaning recurrent). Motawatir Lafzi is that one that the wordings of Hadith in all different Asnad are the same. The examples of Motawatir Lafzi are: Hadith al-Ghadir which is narrated by more than 110 companions of the Prophet (P)[84] , and the Hadith of Thaqalayn which is narrated in 39 Asnad in the Sunni books and 82 Asnad in the Shi'a books[85] Similarly, the Prophetic Hadith "Whoever tell someone a lie about me (intentionally), then his abode shall be in the Fire" which is narrated by 62 companions of the Prophet (P)[86] is counted as Motawatir Lafzi.

Examples of Motawatir Ma'nawi are the bravery of Imam Ali (a.s), obligation of Hijab, daily prayers and the like. In these examples although the wordings of narrations are not exactly the same they reflect the same concept.

There is no dispute on the validity of Hadith Motawatir. In fact, this is the best type of Hadith.

1/2: Waahid (one): A Hadith is Waahid if it is narrated only by one or a few narrators. Most of the Ahadith about the details of Shari'a law are Hadith Waahid.

Hadith Waahid is valid if it meets other the criteria of the validity of a Hadith.

1/3: Mostafidh (elaborate): A Hadith is Mostafidh if the numbers of narrators in every generation is more than three-but less than Motawatir-. Mostafidh is a strong example of Waahid.

The validity of Mostafidh is stronger than Waahid if it meets other criteria of validity of a Hadith.

1/4: Mash-hoor (famous): A famous Hadith is the one that is well known to the narrators whether it has any authentic origin or not. Scholars disagree on the validity of the Mash-hoor.

2. Types of Hadith in terms of the characteristics of the narrators

2/1: Hadith Sahih (Authentic):

The late al-Allamah al-Hilli argued the ancient definition of Sahih. He instead suggested that a Hadith is Sahih only if all the transmitters to the Ma'soom are named and they are all the Twelver just Shi'a. They must be also Dhabit, i.e. they should be learned enough to narrate a Hadith accurately. Post-Hilli scholars have largely accepted his definition for Sahih.

Useful notes on a Sahih Hadith:

1. The definition of the ancient scholars is more inclusive. That means the number of authentic Hadith according to the pre-Hilli scholars were far more that the post Hilli scholars.

2. Scholars of Hadith often consider a Mursal Hadith as authentic such as the Mursals of Ibn Abi Omair. The reason being that a narrator such as Ibn Abi Omair does not quote from unreliable people. We shall further discuss the matter on the topic of 'Ashabul-Ejma' (People about whom there is a scholarly consensus).

3. It may be that a Hadith is authentic yet most of the scholars do not act upon it. When majority of scholars turn away from a Hadith it makes it weak. For instance Abu-Baseer in an authentic Hadith narrated from Imam Sadiq(a.s):

ان عرض للمرأة الطمث في شهر رمضان قبل الزوال فهي في سعة ان تأکل و تشرب؛ و ان عرض لها بعد زوال الشمس فلتغتسل و لتعتدّ بصوم ذلک اليوم ما لم تأکل و تشرب .

"If a woman starts her menses before noon in the month of Ramadhan, she may eat and drink (does not keep her fast); but if she starts her menses in the afternoon then she has to perform her ritual shower and count on the fasting of that day so long as she has not eaten or drank."[87]

None of the jurists have given a verdict to the content of the above Hadith. For once a woman starts her menses even five minutes before sunset she has lost the fasting of that day. Further discussion on this issue shall be sought in analytical Fiqh books.

On the other hand, a Hadith may be weak ?as long as the chain of its transmitters is concerned- yet the Shi'a jurists have acted upon it. This will compensate the weakness of the Hadith. For instance, one of the conditions of washing a dead body is that the one who washes the dead must be of the same sex (save in the case of husband and wife). Children however are exempt form this condition. A man or a woman can wash a dead baby. The question however remains on the age of the baby. The majority of the Shi'a scholars view that the exception applies to the babies that are not more than three years old. The reference for this verdict is the following Hadith:

عن ابي نُمير قلت لابي عبدالله (ع): حدِّثني عن الصبي الي کم تغسله النساء؟ فقال الي ثلاث سنين .

Abu Nomair said: I asked Imam Sadiq (a.s): Please tell me about the age of a (dead) baby that women can perform his ritual bath? The Imam said: up to three years of age.[88]

The narrator Abu Nomair- is an unknown person and hence the above Hadith is technically weak. Nonetheless, the verdict of the jurists on it has compensated its weakness.[89]

d. Sometimes a Hadith is weak due to its chain of transmitters. Yet, the same Hadith has another chain of transmitters that is authentic. Thus, the scholars endeavour to collect and examine all different chains of transmitters. For instance, there is a consensus that the usage of liquid enema voids the fast.[90] The reference for this verdict is the following Hadith that is narrated from Imam Redha (a.s):

الصائم لايجوز له ان يحتقن .

"It is not permissible for a faster to use enema."[91]

The above Hadith is quoted in two different books with two different chains of transmitters: 1) Kolayni narrated it through Sahl Ibn Ziad from al-Bazanti from Imam Redha (a.s).[92] This Hadith is weak for Sahl Ibn Ziad is weak. 2) Sadooq in his Esnad from al-Bazanti from Imam Redha (a.s).[93] the Esnad of Sadooq to Bazanti is authentic, hence the Hadith is authentic.

2/2: Hadith Hasan (Good Hadith): A Hadith is Hasan if the chain of its transmitters is connected to a Ma'soom and they are all good Shi'a-though not necessarily just- and nothing blameworthy is said about them.

2/3: Hadith Mowathaq (consolidated Hadith): A Hadith is regarded Mowathaq if its chain is connected to a Ma'soom and although some of its transmitters are not the twelver Shi'a the Shi'a scholars have consolidated them. Examples of such transmitters are Hafs Ibn Bokair and Hasan Ibn Fadhal.

2/4: Hadith Dha'eef (weak Hadith): A Hadith is weak if none of the conditions of Sahih, Hasan or Mowathaq is found in it. The narrators or transmitters of a weak Hadith are known to be unjust, afflicted by immoral characters or are known for fabricating the Hadith.

2/5: Hadith Mosalsal (A serial Hadith): A Hadith is called Mosalsal if all its transmitters hold the same character or qualifications. For instance, the name of all of them is 'Hasan'. The example of Hadith Mosalsal is the following Hadith narrated from Imam Hasan (a.s) through a chain of transmitters whose names were all Hasan!

قال الحسن (ع): انّ احسن الحسَن الخُلق الحسَن .

It is narrated from Imam Hasan (a.s): "Verily the best beauty is the beauty of character."[94]

2/6: Hadith Mo'tabar (authoritative Hadith): Sometimes a Hadith is initially regarded weak. For instance, the narrator is unknown. Then the scholars endeavour and discover that the narrator and that he is a reliable person. They then announce the Hadith authoritative. An example of an authoritative Hadith is Mo'tabara of al-Halabi.[95]

2/7: Hadith Maqbool (Accepted Hadith): A Maqbool Hadith is the one that the scholars considered it acceptable and acted upon it whether it is a Sahih or Hasan or even a weak Hadith. The most famous Maqbool Hadith is the one narrated by Omar Ibn al-Hanzalah.[96]

3: Types of Hadith in terms of the belief of the narrators

A Hadith in terms of the belief of its narrators and the school of though they belong to is divided into Mowathaq (consolidated) and non-Mowathaq. As mentioned earlier if the narrator is not the twelver Shi'a yet he is authenticated by the companions of the Imams (a.s), his narration is called Mowathaq. For instance, although al-Sakoni was Sunni the scholars have accepted his narrations.[97] The distinction of the non-twelver Shi'a narrators into consolidated and non-consolidated is important for the narrators could have fabricated a Hadith in support of their school of thought.

4: Types of Hadith in terms of its connection to the Ma'soom

A Hadith in terms of its connection or disconnection to the Ma'soom has many types. The followings are the most important ones:

4/1: Mosnad (connected): A Hadith is Mosnad if the chain of its narrators in all levels to the Ma'soom is connected to each other and no narrator is omitted. A Mosnad Hadith is useful in that we can identify whether it is authentic or not, but it does not warrant its authenticity.

4/2: Mo'allaq (suspended): If the name of a narrator or more than one from the beginning of the chain is not mentioned the Hadith is called Mo'allaq. It is worthy to mention that Sheikh Sadooq in Man La Yahdhor and Sheikh Tousi in al-Tahzib and al-Istibsar very often delete the names of the narrators from the beginning of the chains. However, at the end of their books or in their index they introduce their Esnad. Thus, their Ahadith is not Mo'allaq.

4/3: Marfou' (uplifted): Marfou' is similar to Mo'allaq except the name(s) of the narrator(s) is deleted from the middle or the end of the chain of narrators. The last narrator in the Marfou' Hadith jumps from one or more than one narrator uplifting (Rafa'a) the chain to the Imam (a.s). The following is an example of a Marfou' Hadith:

محمد بن بعقوب عن علي بن ابراهيم عن ابيه رَفَعَه الي ابي عبدالله (ع )

4/4: Maqtoo' (broken): A Hadith is Maqtoo' if it is narrated from one of the narrators who has not even met the Ma'soom. Obviously a Maqtoo' Hadith is not valid by itself.

4/5: Mursal (transmitted): Mursal is a Hadith that the chain of its transmitters- or some of it is not mentioned. Similarly, Mursal is an expression for a narration that a Tabe'I (such as Sa'eed Ibn Mosayyeb) who has not met the Prophet (P) narrated from the Prophet (P).

The scholars of Hadith disagree on the validity of the Mursal Hadith. Most of the Shi'a scholars assert that if the transmitter of a Mursal is a reliable person such as Muhammad Ibn Abi Omair who does not narrate but from authentic people, then his Mursal is valid. On the contrary, the Mursal of other narrators such as Dawood Ibn Farqad is invalid.[98]

The Sunni scholars are of the opinion that if a Mursal Hadith is narrated by different narrators among whom there has been no collusion, the Hadith is authentic.[99] Most of the Sunni narration on interpretation of the Quran, prophecies on future mischief and the wars of the Prophet (P) are Mursal. It is therefore narrated from Imam Ahmad who said: "There is no Esnad on three issues: Tafsir, Malahem (prophecies on future mischief) and Maghazi (wars)."

4/6: Modhmar (Pronounced): A Hadith is Modhmar if the narrator has referred to the speaker of the Hadith with a pronoun without mentioning his name.

For instance, the narrator says: He said: so and so.

A Modhmar Hadith is usually regarded invalid for the speaker is unknown. However, if the narrator is one of the eminent companions of the Imams (a.s) such as Zorarah and Muhammad Ibn Muslim their Modhmar is valid for they do not narrate from other than a Ma'soom.[100]

Moreover, sometimes a Hadith has become Modhmar because the author has separated some narrations from each other. For instance, a narrator has narrated two Hadith from Imam Sadiq (a.s) in two different subjects. Naturally in the book of the narrator in the second Hadith it is referred to Imam Sadiq (a.s) with the pronoun of 'from him' for it was known to whom 'he' refers. However, when Kolayni, for instance, separated the two Hadith and placed them into two different chapters the second Hadith seems Modhmar.

5: Types of Hadith in terms of the words of a Hadith

5/1: Qodsi (Holy): The Hadith of Qodsi if the words of God narrated to us by the Prophet of Islam (P) but it is not part of the Quran nor does it contain the rhetorical miracle of the Quran. The Prophet (P) also sometimes narrated the Hadith of Qodsi through some of the previous Prophets (a.s) such as Prophet David (a.s) in his communication with God. An example of Hadith Qodsi is the famous Hadith: "Fasting is Mine and I am the reward of it (or I reward it)."

Unfortunately, most Ahadith Qodsi are Mursal. Among the Shi'a scholars, the late Sheikh al-Horr al-Ameli (died in 1104 A.H) has collected the Qodsi Hadith in his book "al-Jawaheru-Sanniyah Fil-Ahadith al-Qodsiyah".

5/2: Nabawi (related to the Prophet (P)) : In order for a Hadith in the matter of religion to be valid it must be expressed by the Prophet (P). As mentioned earlier the narrations of the Imams of Ahlul-Bayt (a.s) are in fact from the Prophet (P). They usually don't mention their chain to the Prophet (P) for it is obvious.

5/3: Walawi (related to the Imams (a.s)): Any Hadith related to any Imams of Ahlul-Bayt (a.s) is called Walawi. Most narrations in the Hadith books of Shi'a are related to the Imams (a.s) especially Imam Baqir and Imam Sadiq (a.s) due to the golden opportunity in their time to announce the school of Ahlul-Bayt (a.s).

5/4: Bayani (Descriptive): The Ahadith that are related to the interpretation of the Ayaat of the Quran particularly the jurisprudential Ayaat are called Bayani for they elaborate and explain the meanings of the Ayaat. An example of Hadith Bayani is the Ahadith related to the Ayah 6 of Surah al-Ma'edah concerning the method of performing the Wudhu.

5/5: Nasekh/Mansoukh (Abrogating/Abrogated): In lesson four we quoted from Imam Ali (a.s) that like the Quran there are abrogating and abrogated Ahadith, as well as Ahadith that their meanings are clear and those that they don't have clear meanings. An example of an abrogating Hadith is what is narrated from the Prophet (P) concerning the visitation of the graveyards.

کنت نهيتکم عن زيارة القبور؛ فزوروها فانّها تزهّد في الدنيا و تذکّر الآخرة .

"I used to prohibit you from visiting the graves, but now you may visit them. For it detach you from the secular life and remind you of the hereafter."[101]

5/6: Mohkam/Motashabeh (Clear meaning/Ambiguous): Mohkam is a Hadith that its text can accept only one meaning. Motashabeh on the other hand is a Hadith that it does not have an established meaning. Examples of ambiguous Ahadith are those concerning the signs prior to the reappearance of Imam Mahdi (a.f).

Imam Sadiq (a.s) with reference to the ambiguous Ahadith instructed the Shi'a scholars:

رُدّوا الينا علمَه فنحن اولي بذلک و لاتقولوا فيه بآرائکم و عليکم بالکف و التثبّت و الوقوف و انتم طالبون باحثون حتي يأتيکم البيان من عندنا .

"Return its knowledge to us, for we are preferred for (explaining) it. Do not say about it with your assumption. You shall abstain, verify and stop (from self interpretation) whilst you are searching (its meaning) until an explanation from us comes to you."[102]

5/7: Taqiyyah (protection): The Ahadith of Taqiyyah are usually according to the famous Sunni schools of thought or jurisprudence, thus their companions were aware that the Imam (a.s) did not mean the contents of the Hadith.

5/8: Israelites: The Israelites are fabricated Ahadith imported to Islam by some Christian and Jewish rabbis who pretended to have become Muslims. These so called converts narrated their fabricated literatures to the Muslims particularly on the stories of the previous Prophets (a.s). Today Sunni narrative interpretations of the Quran are filled with many Israelites. Tafsir Tabari is a classic example of such books. For instance, on the interpretation of the first Ayah of Surah al-Nisa' they narrated that Eve was created from the left bottom rib of Adam! Similarly, they have accused Prophet David (a.s) to have caused Uriah killed in the war to gain his wife; Bathsheba![103]

5/9: Modhtareb (confused and disordered): A Hadith is Modhtareb if there is a discrepancy in its chain of narrators or the body of the Hadith. For instance, a single event is narrated in contradictory ways.

For instance, the Sunni scholars have narrated the story of divorce of the son of Omar Ibn al-Khattab from Nafe' in three different ways. Nafe'; the freed salve of Abdullah son of Omar narrated that Abdullah divorced his wife whilst she was menstruating. Then in some of his narrations he added that the Prophet (P) did not endorse his divorce for the Almighty Allah states that women can be divorce only when they are not menstruating (Surah 65: Ayah1). In another group of narrations he claims that the Prophet (P) endorsed his divorced, and in the third group he is indecisive as whether the divorce was indorsed or not.[104]

There is no doubt that there has been confusion from the narrator. The remedy therefore is to accept the one that is in accordance with the Quran (the first one) and leave the rest and if none of them are compatible with the Quran or other authentic narrations then they should be all discarded.

An example of Modhtareb Hadith in the Shi'a books is a Marfou' Hadith narrated in distinguishing between the bleeding of menses and the blessing of an injury. Kolayni narrated from Aban from Imam Sadiq (a.s) that if the bleeding is from the right side of a woman's vulva then it is menstruating blood but if the woman is bleeding from the left side of her vulva it is an injury.[105] Sheikh Tousi narrated the same Hadith from the same narrator. However, instead in his narration if the bleeding is from the right side it is introduced as the sign of menses and if it is from the left side the sign of injury![106]

Undoubtedly none of the narrations are authentic for firstly they are Marfou'. Secondly they are Modhtareb and thirdly they are against the reality.[107] Thus, none of our jurists have accepted the Hadith.

5/10: Modhou' (fabricated): A Modhou' is a fabricated Hadith to support certain belief or school of thought. We had mentioned some examples of fabricated narrations in lesson three. Modhou' is the worst type of narration.

Conditions of accepting a narrator

The scholars of Hadith have set five conditions for a trustworthy narrator:

1. Takleef: that means he/she must have reached the age of puberty[108] and be sane.

2. Islam: Thus, the narration of a non-Muslim is unacceptable.

3. Iman: That means the narrator ought to be a twelver Shi'a. However, as discussed earlier the narrations of some exceptional Sunni or none 12 Imams would be accepted.

4. 'Edalat: That means the narrator must be just. Scholars disagree on the definition of justice. Many suggest that justice is the nature of preventing the mortal sins and not insisting on the minor ones. Sheikh Tousi, however, differentiated between the justice required for witnessing and the justice in narration of a Hadith. He asserted that as long as a narrator is known to be truthful his narration is reliable, even if he has sometimes committed a sin in his person life.[109]

5. Dhabt and Hifz (accuracy and sharp memory). If the narrator is narrating a Hadith by heart he should also enjoy a sharp memory and if he is quoting it from a book he should be accurate. This condition reduces the chance of wrong narrations.

Methodology of proving the justice of a narrator

The justice of a narrator is usually obtained by either living with him or his fame among the just people or by the testimony of two or even one just person. For instance, if the ancient eminent scholars such as al-Kashi, or al-Najashi confirm the justice of a narrator the scholars regard him just. Unfortunately, however, if there is a disagreement about the justice of a narrator and there is no preference for his justice then his narration is regarded invalid.

Etiquettes of writing and teaching the Hadith

I would like to bring this science into an end by touching upon some of the etiquettes of writing and teaching the noble Hadith of the Ma'soomin as mentioned by our scholars:

When we write a Hadith in a book or thesis we should make sure we write it grammatically correct. When the name of the Almighty Allah is mentioned we should couple it with one of His Attributes. Similarly when the name of the holy Prophet (P) is mentioned we should use the prefix of Sallalahu Alayhe Wa Aalehe Wasallam (May the blessing and greetings of Allah be upon him and his pure progeny) and after the names of the Imams of Ahlul-Bayt (a.s) we should write Alayhe Salam (peace be on him). After the name of Fatima al-Zahra we should write Alayha Salam (peace be on her). Moreover, it is recommended to exclude the Hadith from the rest of the article by placing it between the quotation marks.

The scholars of Hadith have recommended five issues for professional teaching of a Hadith:

1. Discussing the chain of transmitters,

2. Teaching the vocabularies of the Hadith,

3. Explaining the conjugation (Sarf) of the verbs,

4. Clarifying the syntax (Nahw) of the Hadith.

Elucidating the text of the Hadith and its relevance to the subject.

Chapter 11: Meeting 10 The Science Of AL-Rejaal I

Meeting 10: The Science of al-Rejaal I[110] Abstract Definition

'Rejaal' literally is the plural form of Rajol (man), thus Rejaal means men. The Science of al-Rejaal is defined: "A science in which the biography of narrators as to whether or not they meet the conditions of accepting their narrations."[111] The one who is an expert in the science of Rejaal is called 'Rejaali'. The differences between Rejaal and other similar sciences Muslim scholars study the life of narrators from four different perspectives:

1. As narrators of Hadith: the science of Rejaal

2. As compilers of the original or secondary books: The science of bibliography

3. As sheikhs and teachers who have given authority to others for narrating a Hadith: the science of knowing the sheikhs and teachers.

4. As scholars who enjoyed a spiritual, social, political and scholarly life: the science of biography

Significance The following are some of the proofs for the significance of Rejaal:

1. Rational Proof

None of their authors have ever claimed that they have heard the Ahadith from the holy lips of any of the Ma'soomin. They have narrated the Ahadith through many narrators who have either heard the Ahadith from other narrators or they have copied the Ahadith from their books. The only natural method to gain confidence for the authenticity of the narrations is to examine the truthfulness and justice of the narrators. The science of Rejaal undertakes this responsibility.

2. Narrative Proofs

1/2: "O you who believe! If a liar (or evil person) comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done." [al-Hojorat 49:6]

2/2: It is repeatedly narrated from the Prophet (P) and many scholars have quoted it in the beginning of their books of Hadith: "Many people have fabricated words in my name, so whoever fabricates any Hadith on me (intentionally) then his seat shall be in the Fire."[112] 3/2: Imam Ali (a.s) in a very comprehensive Hadith divided the narrators into four groups of which the narration of only one group can be accepted.[113] The categorisation of the Imam (a.s) forms the foundation of the science of Rejaal.

4/2: Imam Baqir (a.s) said: "Whoever believes in the religion of Allah without hearing it from a truthful person, Allah will afflict him with perplexity and confusion until the Day of Judgment."[114]

3. Practical life of the Ma'soomin

a. Imam Sadiq (a.s) concerning al-Moghira Ibn Sa'eed said: "Verily, al-Moghira Ibn Sa'eed interpolated in the Hadith books of the companions of my father. He added things that my father had not said. Thus, fear Allah and do not accept anything (claimed to be) from us that contradicts the Words of our Lord and the Tradition of our Prophet Muhammad (P)."[115]

b. Younus Ibn Abdul-Rahman said: "I met many people in Iraq who had met Imam Baqir and Imam Sadiq (peace be upon them). I heard their narrations and copied their books. Then when I met Imam Redha (a.s) I presented them to him. He denied many of those narrations and said: 'Surely, Abul-Khattab fabricated in the name of Imam Sadiq (a.s). May the curse of Allah be upon Abul-Khattab and his followers who interpolated these narrations to this day in the books of the companions of Imam Sadiq (a.s). Do not accept anything (claimed to be) from us against the Quran.'"[116] The First Four Books of Rejaal

1. Ekhtiyar Ma'refat al-Rejaal (Selection of Knowing the science of Rejaal) known as Rejaal al-Kashi:

Abu Amr Muhammad Ibn Omar al-Kashi[117] was one of the contemporaries of Kolayni; the author of al-Kaafi. Al-Kashi had written a book in the science of Rejaal that according to Ibn Shahr Aashoub (died in 588 A.H) was called "Ma'refatul-Naqelin Anel A'emmatu-Sadeqeen" (Knowing the narrators from the truthful Imams).[118]

The original copy of this book which apparently contained numerous mistakes is lost. However, the late Sheikh Tousi (died in 460 A.H) had had a copy of the book. He has revised the book and called it 'Ekhtiyar Ma'refatul-Rejaal'. Thus 'Rejaal al-Kashi' which is available today is in fact the revised version of the original book.

2. Al-Fahrast (bibliography)

As mentioned earlier in this chapter bibliography is one of the close sciences to Rejaal. The most comprehensive ancient Shi'a book in bibliography is al-Fahrast written by Sheikh Tousi (died in 460 A.H). He collected the names of more than nine hundred narrators who had compiled about two thousand books.

3. Al-Rejaal

The third most important book in Rejaal is also compiled by the late Sheikh Tousi. In this book he has mentioned the life of more than 8900 narrators. He has classified them according to the Ma'soomin commencing from the Prophet Muhammad (P).

4. Rejaal al-Najashi The author of this book is Abul-Abbas Ahmad Ibn Ali al-Najashi a contemporary of Sheikh Tousi and the offspring of Abdullah al-Najashi.[119] a. Al-Najashi was indisputably one of the most celebrated experts in Rejaal. His book is as respected -in the science of Rejaal- as al-Kaafi is in Hadith.

Methods of Authentications

The main concern of a Rejaali (an expert in Rejaal) is to find out how truthful a narrator is. There are two methods by which a narrator would be authenticated; specific authentications and general authentications.

1. Specific Authentications The following are the main specific authentications:

1/1: Authentication by one of the Ma'soomin (a.s): For instance Ali Ibn al-Mosayyeb said: "I said to Imam Redha (a.s): My residence is far away (from you) and I cannot reach out to you for every matter. From whom should I learn my religion? The Imam replied: 'From Zakariya Ibn Adam al-Qomi who is trustworthy in the matter of this world and the religion.'"[120] 2/1: Authentication by one of the ancient eminent scholars. For example Sheikh Tousi or Kashi or Najashi and the like attest that a particular narrator is trustworthy.

3/1: Authentication by claiming unanimity. If any of the experts in Rejaal claims that there is unanimity on the trustworthiness of a narrator, others regard him trustworthy. For instance, the late Sayyed ibn Tawous claimed unanimity on the authenticity of Ibrahim Ibn Hashim; the father of Ali ibn Ibrahim al-Qomi.[121]

2. General Authentications

1/2: As-Hab Ejma' (the Unanimous Group) Obviously, the narrators and the companions of the Imams (a.s) were not all in the same educational and piety levels. Some were more learned and pious than others. Amongst all the narrators there are 18 people[122] who enjoyed the highest level of knowledge and trustworthiness and hence the scholars-by and large- accept their narrations without any verification. These eminent narrators are called ' As-Habul-Ejma' which means those on whose trustworthiness the scholars are unanimous.

The Late Kashi was the first scholar who claimed this authentication. In three different chapters of his book (which was revised by Sheikh Tousi) he attested this unanimity. According to Kashi they are:

a. From the companions of Imam Baqir and Imam Sadiq (a.s): Zorarah, Ma'rouf Ibn Kharrbouz, Borayd, Abu-Baseer al-Asadi (or Moradi), Fodhayl Ibn Yasaar, and Muhammad Ibn Muslim. The most learned of all of them was Zorarah. b. From the companions of Imam Sadiq (a.s): Jamil Ibn Darraj, Abdullah Ibn Moskan, Abdullah Ibn Bokair, Hammad Ibn Eisa, Hammad Ibn Othman and Aban Ibn Othman. The most learned of this group was Jamil Ibn Darraj.

c. From the companions of Imam Kadhem and Imam Redha (a.s): Younus Ibn Abdul-Rahman, Safwan Ibn Yahya known as Bayya'u Saberi (the seller of fine clothes), Muhammad Ibn Abi Omair, Abdullah Ibn al-Moghaira, al-Hasan Ibn Mahboub, al-Hasan Ibn Ali Ibn Fadhaal and Fodhala Ibn Ayyoub. The most learned of the group were Younus Ibn Abdul-Rahman and Safwan Ibn Yahya.

Majority of scholars are of the opinion that if the narrators of a Hadith to any of the above named people were all trustworthy, the rest of the Esnad does not need any verification. 2/2: Mashayekh Theqat (the certifying Sheikhs):

The title Sheikh in the old days was a highly respectable title used only for senior scholars who were in the position of authorising their chosen students to narrate a Hadith. Mashayekh Theqat means certain Sheikhs who were authorised to authenticate others. Muhammad Ibn Omair, Safwan Ibn Yahya and Ahmad Ibn Muhammad Ibn Abi Nasr al-Bazanti are amongst the best celebrated certifying sheikhs. In general, the scholars accept their narrations even if they did not mention the names of those from whom they have narrated.

3/2: The Narrators of Kamelu-Ziaraat (Complete Visitations( Another example of general authentication is related to the narrators whose names are mentioned in the book of Kamelu-Ziaraat compiled by the Late Sheikh Jafar ibn Muhammad known as Ibn Qulawayh (died in 367 or 369 AH). He was one of the most renowned and celebrated Shia jurists in the 4th century. His book has always been considered one of the main sources of hadith for the coming scholars after him. The author has testified in the introduction of his book that he has compiled his book by quoting "from those reliable narrators from among our narrators, may God include his Mercy upon them." Similar to other methods of authentications accepting or rejecting this principle would include or exclude hundreds of Ahadith.

Chapter 12: Meeting 11 : The Science Of AL-Rejjal II

Meeting 11: The Science of al-Rejaal II Abstract Shi'a Sects

The name Shi'a was a title given by the Prophet (P) himself to the sincere followers of his successor; i.e. Imam Ali (a.s). The Almighty Allah states: "Verily, those who believe and do righteous good deeds, they are the best of creatures." [98:7] al-Soyouti and other Mohaddethin under the explanation of the above Ayah narrated from the Prophet (P) concerning Imam Ali (a.s):

و الذي نفسي بيده ان هذا و شيعته لهم الفائزون يوم القيامة .

"By the One my life is in His Mighty Hand! Verily, this [Ali] and his Shi'a are truly the prosperous ones on the Day of Judgment."[123] In the following we shall introduce some of the main Shi'a sects that knowing them are necessary in the science of Rejaal.

1. Keesaniya

The Keesaniya were the followers of Mukhtar Ibn Abu-Obayda al-Thaqafi. After the martyrdom of Imam Husain (a.s) they believed in Muhammad Ibn Hanafiyah. Muhammad was one of the sons of Imam Ali (a.s) whose mother was Khoula al-Hanafiyah. He was born during the reign of Omar (13-22 A.H) and died at the age of sixty five during the reign of Abdul-Malek Ibn Marwan (65-86 A.H). Muhammad was buried in the Baqee' cemetery in Madina.[124] The Keesaniya denied the death of Muhammad Ibn Hanafiyah claiming that he was the awaited Mahdi. This sect has no longer any followers.

2. Zaidiyah

Zaidiyah are the followers of Zaid; one of the sons of Imam Sajjad (a.s). The birth of Zaid is reported in 75 or 78 or 80 A.H. He was a devout and God fearing person. Zaid revolted against the tyranny of Umayyad. His intention if he were successful was to hand over the leadership to his brother Imam Baqir (a.s). Unfortunately Zaid was hanged in the year 121 A.H. in Koufa by the command of Hisham Ibn Abdul-Malek; the fifth Umayyad king. Although Zaid never claimed to be the Imam, his followers believed in his divine leadership and diverted to him from Imam Baqir (a.s). To them one of the conditions of the Imam was to call for a military war against tyrants. Thus, they even did not believe in the leadership of Imam Sajjad (a.s) let alone the rest of the Imams of Ahlul-bayt (a.s) for they did not call for the military war.

3. al-Nawousiyyah

The Nawousiyyah was a sect that was emerged after the demise of Imam Sadiq (a.s). They believed that Imam Sadiq (a.s) did not die; he is the awaited Mahdi and will return to the world. According to al-Shahrestani this sect was named after their follower 'Nawous'.[125]

4. Ismaili

The Ismailis were a group of Shi'a who after the demise of Imam Sadiq (a.s) believed in his son Ismail instead of Imam Kazem (a.s). Ismail died during the life of Imam Sadiq (a.s) and was buried by him. Nonetheless, the Ismailis denied his death claiming that he was the awaited Mahdi. Later one some of the Ismailis accepted his death but claimed that Muhammad the son of Ismail was the awaited Mahdi. The Ismailis due to their mystical interpretation of Islam are also known as 'Bateniyyah' (the mysterious group). Throughout the history the Ismaili divided into some other sub-groups. Today the most famous Ismaili community is Nizari who is the follower of Agha Khan.

5. al-Fatahiyyah or al-Aftahiyyah

The Fatahiyyah or al-Aftahiyyah was a Shi'a group who after the demise of Imam Sadiq (a.s) believed in the Imamat of his oldest son Abdullah. Abdullah had a wide nose or head and hence he was called Aftah. Abdullah died 70 days after the demise of his father and hence most of the Fatahis repented and returned to Imam Kazem (a.s).

6. al-Waqifiyyah

The Waqifiyyah were those who claimed that Imam Kazem (a.s) did not die; he is the awaited Mahdi who is disappeared but will return. Since they stopped (Waqf) at Imam Kazem (a.s) they were called Waqifi.

The motivation behind innovation of this sect was related to the lust of its founders to the wealth of this world. Imam Kazem (a.s) during his long imprisonment had appointed some representatives to collect the Khoms from the Shi'a. Amongst his representatives Ali Ibn Abi Hamza al-Bataeni, Ziad Ibn Marwan al-Qandi and Othman Ibn Eisa al-Ro'asi had abused the collected Khoms to purchase houses and farms for themselves. After the demise of Imam Kazem (a.s) they were expected to hand over the trusts to Imam Redha (a.s).

Nonetheless, they refused to submit the trusts and they denied the Imamat of Imam Redha (a.s) claiming that Imam Kazem (a.s) was the awaited Mahdi and has not died.[126] The Shi'a community realised their fraudulence and turned away from them. It is claimed that some of the Waqifis such as Ali ibn Abi Hamza later on repented and believed in Imam Redha (a.s).

7. al-Gholat

The Gholat (extremists) were those who claimed divine status for the Prophet (P) or the Imams (a.s), or believed in the prophecy of some of the Imams. According to Nobakhati they were up to twenty different groups. Al-Khattabiya was a famous extremist group after Imam Sadiq (a.s) who believed in his divinity.

The Imams of Ahlul-bayt (a.s) have always explicitly and without any ambiguity detested these groups. Negligence in the evidences of Mostahabbat One of the discussions in the science of Rejaal is whether the rules of approving or disapproving a narrator apply only to the compulsory and forbidden acts or they include the Mostahabbat and Makrouhat too?

The above discussion rotates around a principle known as 'al-Tasamoh Fi Adelatu-Sonan' (Negligence in the evidences of Mostahabbat). The principle is based on many[127] Ahadith some of which are authentic and good.

1. Kolayni in an authentic Hadith from Ibn Abi Omair from Hisham Ibn Salem narrated from Imam Sadiq (a.s):

من سمع شيئا من الثواب علي شيء فصنعه کان له و ان لم يکن علي ما بلغه .

"Whoever hears a certain rewards for something, so he performs the action, he has the rewards of it even if it was not as he had heard it."[128] 2. Kolayni in his Isnad from Muhammad Ibn Marwan narrated:

سمعت اباجعفر (ع) يقول: من بلغه ثواب من الله علي عمل فعمل ذلک العمل التماس ذلک الثواب اُوتيه و ان لم يکن الحديث کما بلغه .

"I heard Imam Baqir (a.s) saying: "Whoever comes to know about a reward from Allah for a action, and then he acted upon it seeking the promised reward, will be given (that reward) even if the Hadith was not as he heard it."[129]

Possible Meanings of the Ahadith

Most of the scholars of Hadith whether Shi'a or Sunni asserted that the above Ahadith are with reference to the weak Ahadith in Mustahabat and Makroohat that acting upon them will warrant the promised awards. On the other hand, a few scholars suggested that those Ahadith are concerning any hadith that has reached us in an authentic or reliable method on the Islamic statutes whether obligatory or recommended acts. The message of these Ahadith is that acting upon any authentic Hadith would warrant the promised reward in it even though in reality, that narration was not pronounced by a Ma'soom.

This interpretation is on the basis that there is no certainty that the present Ahadith -although authentic- are really uttered by the Ma'soomin. For, most of them are narrated to us by single narrators. Ultimately, because the Almighty God and the common sense authenticate the narrations of a just person, we rely on them as valid evidences otherwise, we really don't know for sure if the Imams (a.s) have ever uttered those narrations. Thus, the narrations of "Whoever comes to know…" coupled by the authenticity of reliable single narrations assure us that the Almighty God will reward us should we act according to those reliable single narrations.

The third interpretation is to apply the above Ahadith to both of the previous meanings without limiting them to either of them. Thus, the narrations of "Whoever comes to know…" justify acting on the weak Ahadith in the matter of Mustahabat as well as acting upon authentic Ahadith on obligatory acts.

Problem & Answer

One of the most common comments on the principle of negligence in the evidences of Mustahabat is the argument that recommendation or not-recommendation like obligation and prohibition are religious laws and thus, they cannot be proven by weak Ahadith. We may answer the above comment in that the recommendation of an act is not proven merely by those weak narrations rather, it is proven by the attachment of the principle of negligence in the matter of recommendations which would conclude permission to act upon those weak narrations insofar as they are not contrary to any other Islamic principles or rules.

Common Names

Common names mean certain names or titles of people that are common among more than person, some of whom are just and reliable while others are not. In general, the scholars in many instances discover the person by considering his teachers and students or his classification among the narrators or by considering the Imam from whom he is narrating or sometimes by considering the subject of the Hadith that he has narrated. Nonetheless, if they failed to identify the person and his title is common between authentic and non-authentic narrators then the Hadith would be treated invalid. The following example is the most famous example of the common names.

According to the Late Ayatullah Khoei, in the chain of 2275 Ahadith a narrator is mentioned with the title of Abu Baseer.[130] There is a big controversy with regards to the identification of this narrator. Most of the experts in Rejaal asserted that the above title was common among four narrators i.e. Laith ibn al-Bokhtari, Yahya ibn (abi) Al Qasim, Yusuf ibn Al-Harith al-Batari and Abdullah ibn Muhammad al-Asadi.

If the above theory is correct then the title of Abu Baseer is common among authentic and non-authentic narrators for the first two narrators are reliable whereas the last two are not. Thus, any Hadith that we are unable to identify as to who is meant by Abu Baseer will be treated invalid. Unlike the above theory the Late Ayatullah Khoei and some other experts in Rejaal after numerous investigations concluded that Abu Baseer is a common title only between Laith and Yahya both of whom are reliable.

Nay, Ayatullah Khoei furthers that wherever Abu Baseer is mentioned in the chain of our narrations it means Yahya Ibn (abi) Al Qasim unless otherwise specified.[131] With regards to the third person, i.e. Yusuf ibn Al-Harith who is the weakest of all, Ayatullah Khoei proves that his actual title is Abu Naseer not Abu Baseer as mistakenly written by Al-Kashi.

Anyway, Abu Baseer was one of the companions of Imam Baqir and Imam Sadiq (peace be upon them). Since he was visually impaired, he was known with the respectful title of Abu Baseer (literally meaning 'father of the son who has sight'). Najashi in introducing Abu Baseer says, "He was good and reliable." The problem however is that most of the narrations of Abu Baseer are narrated by his guide i.e. Ali ibn Abi Hamzeh al-Bataeni. As mentioned earlier, the man was one of the chiefs of the Waqifi sect. This problem leads again to the invalidity of the narrations of Abu Baseer.

Unless we rectify the problem that the narrations of Ali ibn abi Hamzeh from Abu Baseer was prior to his conversion to the Waqifi sect for Abu Baseer died very soon after the demise of Imam Sadiq (a.s). Moreover, Ali ibn abi Hamzeh is in the list of the narrators of Kamel al Ziarat. Thus, according to the theory of the authentication of all those who are mentioned in Kamel al Ziarat, Ali ibn abi Hamzeh is justified to be reliable. As you can see, the issues in the science of Rejaal are not always straight forward and can carry the possibilities of different interpretations thus require deduction and Ijtihad.