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Did
`Alī Anger Fāṭimah?
Author: Nader Zaveri 1|Page
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Table of Contents Introduction ..................................................................................................................................................... 3 Key Omission of part of Matn by the Sunnīs:............................................................................................................... 5 Analysis of of the Chain of Narrators: Narrators: ................................................................................................................................ 6 1.
`Alī b. Aḥmad (
) - Majhūl (Unknown) .............................................................................................. 6
2. Abū al-`Abbās, Aḥmad b. Mu ḥammad b. Ya ḥya ( 3.
`Amr b. Abī al-Miqdām (
4.
Ziyād b. `Abd Allāh (
) - Majhūl (Unknown)........ 6
) – Majhūl (Unknown) .................................................................... 7 ) – Majhūl (Unknown) ................................................................................. 9
Conclusion: ...................................................................................................................................................................... 10
Second Narration: ......................................................................................................................................... 11 Analysis of of the Chain of Narrators: Narrators: .............................................................................................................................. 12 1.
My Father (`Alī b. al -Ḥussayn b. Bābuwayh al-Qummī -
.......................... 12 ) – Thiqah ..........................
2.
Sa`ad b. `Abd Allāh (
................................................................................ 12 ) – Thiqah ................................................................................
3.
al-Ḥasan b. `Arafah (
.................................................................................. 13 ) – Majhūl ..................................................................................
4.
Wakī`(
5.
Muḥammad b. Isrā’īl (
) – Majhūl ........................................................................................................................................ 14 ) – Majhūl ................................................................................................ 14
6. Abū Ṣāliḥ (
............................................................................................................................ 15 ) – Majhūl ..............................................................................................................................
7. Abī Dharr (
............................................................................................................................... 15 ) – Thiqah .................................................................................................................................
Conclusion: ...................................................................................................................................................................... 15
Bibliography .................................................................................................................................................. 16
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Introduction
.
)
(
All praise is due to Allah, we praise Him, and seek from His aid, and His His forgiveness, and His guidance. And we seek refuge in Allah from the impurity that is in ourselves and that which results from our evil actions. Whomever Allah guides, then he cannot go astray. And whomever He lets go astray, cannot then be guided. And I bear witness that there is no god but Allah, He is the One without a partner; and I bear witness that Muhammad is his slave and messenger, He chose him for his guardianship, and distinguished him with His message, and blessed him with the prophet-hood; (he was) a trustee of His veiled, and a mercy unto the worlds – worlds – the blessings of Allah upon him Muhammad and his family ) (1
There is a famous ḥadīth of the Prophet ) ( about Fāṭimah ) ( in which he says, “Whoever angers Fāṭimah has angered me”. Recently, Sunnīs have attempted to take out narrations from the ( angering Fāṭimah ) ( Shī`ah books which alludes to Imām `Alī ) There are two narrations that allude to this, both of the narrations are from al- Ṣadūq’s `Ilal al- Sharā’i` Sharā’i`. These narrations are fairly lengthy, so I will only translate the pertinent portions of the matn (content of the ḥadīth), and then I will analyze each ḥadīth individually. I will not only analyze a nalyze each ḥadīth’s sanad via Shī`ah books of Rijāl , but I will also delve into the Sunnī books of Rijāl of Rijāl for many of the narrators, in order to get a holistic perspective on certain narrators.
After my analysis, inshā’Allāh, inshā’Allāh, you will see that these narrations are a pure fabrication against Imām (, in order to lower his status. `Alī )
1
This is the way our A’immah ) ( have started off their speeches. This is a Ṣaḥīḥ ḥadīth that is narrated in al -Kulaynī’s alKāfī, vol. 3, pg. 422-423, ḥadīth # 6; this ḥadīth has is Ṣaḥīḥ (Authentic) according to al- Majlisī in his Mir’āt al -`Uqūl, vol. 15, pg. 356 3|Page
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First Narration: The first narration is from al- Ṣadūq’s `ilal al- Sharā`ī’ Sharā`ī’ . This narration is fairly lengthy; I will break up the translation into parts for easier reading.
...
From `Amr b. Abī alal-Miqdām and Ziyād b. `Abd Allāh said…Abū `Abd Allāh ) (: That a miserable man from the miserable people came to Fāṭimah, daughter of the Messenger of Allāh ) ( and he said to her ( : ‘Do you not know that `Alī has proposed to the daughter of Abī Jahl?’ She ) ) ( said: ‘Is it true what you say?’ say?’ And he said: He said three times, ‘It is true what I say!’ And jealousy entered into her, she could not control herself, and that Allāh ) ( has decreed that women be jealous and that men do jihād. And He has made for the patient women have reward r eward what He has made for the murābiṭ (teacher) and the muhājir in the way of Allāh.
He ) intens e from that, and she remained contemplating (about that) until ( said: ‘Fāṭimah’s grief became intense darkness came in the night. And she ) al-Ḥasan on her right shoulder and al-Ḥ al-Ḥussayn on her left ( carried al-Ḥ shoulder and she took took Umm Kulthūm in her left hand, then t hen she moved to the room room of her father. And `Alī came to his room and he did not see Fāṭimah, Fāṭimah, and his grief intensified for that and it became great on him, and he did not know the story. And he was ashamed to call her from the house of her father, so he went to the masjid and prayed in it, what Allāh willed. Then, he gathered sand from the masjid and reclined upon it.
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And when the Prophet ) Fāṭimah overflow with tears of grief, then he got dressed and ( saw what Fāṭimah entered the masjid. And he remained in the state of prayer between rukū` and sujūd and when he would pray two rakka`ah, he would pray to Allāh to remove the grief and sadness from Fāṭimah, Fāṭ imah, and that he left her turning and deeply breathing. And when the Prophet ) ( saw that she couldn’t become happy and sleep, and could not become resolved. He ) ( said to her ) (, “Rise, O daughter!’ And she rose, and the Prophet ) al-Ḥasan and Fāṭimah Fāṭimah carried al-Ḥ al-Ḥussayn, and she took Umm Kulthūm until ( carried al-Ḥasan they reached `Alī ) (, and he was sleeping. And the Prophet ) ( placed his foot on him and pinched him. And he ) ( said: ‘O Abā Turāb, you have troubled many inhabitants.’ And he said, call call to me Abū Bakr from his house, and `Umar from his majlis , and take Talḥ Talḥah from his house and they gathered with the Messenger of Allāh. So the Messenger of Allāh ) Fāṭ imah, is a (: ‘O `Alī, Do you know that Fāṭimah, piece of me, and I am from from her. And whoever disturbs her, disturbs me, and whoever disturbs me, disturbs Allāh. And whoever disturbs her after my death, is like whoever disturbs her during my life, and whoever disturbs her during my life is like whoever disturbs her after my death’ death’ 2
Key Omission of part of Matn by the Sunnīs: The Sunnīs usually always post the part of the ḥadīth in which I have translated, but they either ignorantly or dishonestly truncate a key part of the matn (content) of the ḥadīth in which it refute s the whole reason for ( becoming hurt. Here is the key omission: Fāṭimah )
He )
( said: ‘Yes, O Messenger of Allāh ) (.’ He ( said: ‘So why have you done so?’ `Alī ) ) ( said: ‘By the One who has sent you as the true Prophet, I have not done which she was informed of, and it has not occurred. A nd the Prophet ) ( said: ‘You are truthful’. Fāṭimah Fāṭimah ) h er mouth” ( became happy by that, and she smiled until you could see her
2
( said, `Alī )
Al-Ṣadūq, `Ilal al-Sharā’i` al-Sharā’i` , vol. 1, ch. 149, pg. 185-189, ḥadīth # 2, al -Majlisī, Bihār al - Anwār Anwār , vol. 43, ch. 7, pg. 201-207, ḥadīth # 31
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www.revivingalislam.com ( complained to her father about `Alī’s ) ( supposed proposal to As you can see after Fāṭimah ) ( confronted Imām `Alī ) ( whether or not he Abū Jahl’s daughter, and the Prophet ) ( denied it and the Prophet ) ( said the Imām `Alī ) ( had done it, but Imām `Alī ) had spoken the truth.
Analysis of the Chain of Narrators: Even though we have shown that within this ḥadīth it denies Imām `Alī’s ) ( proposal to Abū Jahl’s daughter. This ḥadīth still shows that Fāṭ imah ) ( was angry at one point in time at Imām `Alī ) (, so we shall analyze the sanad (chain of narrators) of this ḥadīth in depth. We will go from al- Ṣadūq’s shaykh to the primary narrators from Imām al -Sādiq ) (. 1. `Alī b. Aḥmad (
) - Majhūl (Unknown)
The shaykh of al- Ṣadūq, can either be Abū al-Qāsim, `Alī b. Aḥmad b. Mu ḥammad b. `Imrān al-Daqqāq or `Alī b. Aḥmad b. Mūsa b. Ibrāhīm al -Daqqāq. Both al-Khoei3 and `Alī al-Namāzī al-Shahrūdī 4 believe that they are the same person. al- Ṣadūq has given tara ḍī ḍī 5 on both of them in his books. For example, he gives taradī on - Akhbār -Ri ḍā taradī on `Alī b. Aḥmad b. Muḥammad b. `Imrān al-Daqqāq in his `Uyūn al - al -Ri ḍā6 as has been pointed out by al-Khoei 7, but as al-Khoei points out throughout his book Mu`jam Rijāl al - - 8 9 Ḥadīth, al-Ṣadūq’s tara ḍī ḍī or tara ḥḥ ḥḥum does not imply tawthīq for a narrator. Other than `Alī b. Aḥmad narrating his ḥadīth to al-Ṣadūq, there is nothing else said about him in the classical books of rijāl .
In conclusion, `Alī b. Aḥmad is majhūl (unknown), because of lack of tawthīq for him in the books of Rijāl . Muḥammad al-Jawāhiri says in his al- Mufīd Mufīd min Mu`jam Rijāl al - Hadīth, according to al- Khoei’s - Hadīth standards, they are both majhūl 10. 2. Abū al-`Abbās, Aḥmad b. Muḥammad b. Ya ḥya (
) - Majhūl (Unknown)
His full name is Abū al -`Abbās, Aḥmad b. Muḥammad b. Ya ḥya b. Zakariyyah b. al-Qa ṭṭān. al-Khoei puts him under the entry of A ḥmad b. Ya ḥya b. Zakariyyah, they are the same person when you look at
3
al-Khoei, Mu`jam Rijāl al -Hadīth, vol. 12, pg. 279, person # 7920 al-Shahrūdī, Mustadarakāt `ilm al -Rijāl , vol. 5, pg. 301, person # 9682 5 Saying ) ( – “May Allāh be pleased with him” after his name. 6 Al-Ṣadūq, `Uyūn al - Akhār Akhār al -Ri -Ri ḍā ḍā, vol. 1, ch. 28, ḥadīth # 86: 4
: 7
:
al-Khoei, Mu`jam Rijāl al -Hadīth, vol. 12, pg. 277, person # 7911 Saying ) ( – “May Allāh have Mercy upon him” after his name. 9 Proof of trustworthiness of a narrator 10 al-Jawāhirī, Mufīd min Mu`jam Rijāl al -Ḥadīth, pg. 384, person # 7908 8
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:
www.revivingalislam.com A ḥmad his kunya , Abū al-`Abbās. Also, another indicator that this is same person is the fact that `Alī b. Aḥ 11 b. Mūsa al-Daqqāq narrates from him . The classical books of Rijāl have not mentioned this person; even the post-classical books of Rijāl (i.e. al-Hillī’ al- Khulāsah -Ruwāt uwāt , etc.) have not mentioned anything about him. Khulāsah, al- Ardabilī, Ardabilī, Jāmi` al - R According to al-Khoei, A ḥmad b. Mu ḥammad b. Ya ḥya is majhūl (unknown)12, and al- Shāhrūdī also says that he is majhūl (unknown)13. Because of the fact that he is such an unknown person, there is no death date mentioned for him. One way to guesstimate when the said narrators lived or died is to look at his contemporaries and see when they died. The majority of A ḥmad b. Mu ḥammad’s contemporaries died early 300s. For example, Asadī died in the year 312 AH, and and Abū `Alī b. Hammām died in Muḥammad b. Abī `Abd Allāh Ja`far al - Asadī 14 either 332 or 336 . 3. `Amr b. Abī al-Miqdām (
nknown) ) – Majhūl (U nknown)
His full name is `Amr b. Thābit b. Hurmuz al -Ḥadād, commonly known as `Amr b. Abī al a l-Miqdām. 15 According to Ja`far al-Sub al-Sub ḥānī , he has narrated 69 ahādīth (pl. of ḥadīth) in the Kutub al-Arba`ah 16 . According to al- Najāshī, `Amr b. Thābit is a companion of the 4 th, 5th and 6th Imāms17. Al-Khoei says that he has not found a narration in which he is directly narrating from the 4 th Imām18. Both al- Ṭūsī and al-Barqī do not mention him as a companion of the 4 th Imām, they only mention him as the companion of the 5 th and 6th Imāms. According to the Sunnī Rijāl Sunnī Rijāl scholar al- Mizzī (d. 742), he lists the narrators whom `Amr b. Abī al (.19 Miqdām narrates from, and he does not mention `Alī b. al-Ḥussayn )
Ab ī al-Miqdām narrates It is safe to assume either the a ḥādīth that al-Najāshī saw in which `Amr b. Abī th from the 4 Imām are lost, or al -Najāshī made a mistake. There are three different views according to the Shī`ah concerning `Amr b. Abī al-Miqdām: 1. Thiqah (Trustworthy) – The scholars who consider `Amr as thiqah are taking their view from a narration found in al- Kashī’s Rijāl 20 . This ḥadīth is da`īf (weak) because of it being
11
al-Ṣadūq, Man Lā Yaḥḍ uruh uruh al-Faqīh al-Faqīh, vol. 2, pg. 238, ḥadīth # 2292; al-Ṣadūq, al- Amālī Amālī , Majlis # 55, pg. 341, ḥadīth # 1; ibid , Majlis # 67, pg. 435, ḥadīth # 2; ibid , Majlis # 74, ḥadīth # 5; al -Ṣadūq, al-Khi ṣāl ṣāl , vol. 1, pg. 211, ḥadīth # 35 12 al-Khoei, Mu`jam Rijāl al -Hadīth, vol. 3, pg. 159, person # 1015 13 al-Shahrūdī, Mustadarakāt `ilm al -Rijāl , vol. 1, pg. 508, person # 1844 14 Ja`far al-Subḥānī, Mawsū`ah Ṭabaqāt al -Fuquhā’ , vol. 4, pg. 157, person # 1372 15 Ibid , vol. 2, pg. 422, person # 581 16 Kutub al-Arba`ah (lit. Four Books) – They are the four main books which jurisprudence are derived from. They are 1.) Al-Kāfī Al-Kāfī by alKulaynī; 2.) Man Lā Yaḥḍ uruh uruh al-Faqīh al-Faqīh by al-Ṣadūq; 3.) Tadheeb al- Ahkām Ahkām by al-Ṭūsī; 4.) Al-Istibsār Al-Istibsār by al-Ṭūsī. 17 Al-Najāshī, Rijāl , pg. 290, person # 777 18 al-Khoei, Mu`jam Rijāl al -Hadīth, vol. 14, pg. 81, person # 8863 19 al-Mizzī, Tahdhīb al -Kamāl , vol. 21, pg. 533-539, person # 4333 20 al-Kashī, Ikhtiyār Ma`arifah al -Rijāl , vol. 2, pg. 392, ḥadīth # 789
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www.revivingalislam.com mursal (disconnected) 21 and containing a majhūl (unknown) narrator 22, Abū al-`Urndus al-
Kindī. Other scholars, like al-Khoei 23, attempt to authenticate him because of him being a narrator -`Āmah in `Alī b. Ibrāhīm al -Qummī’s Tafsīr 24, this form of tawthīqāt al - ` Āmah (mass authenticating of narrators) has been rejected by many scholars.
2. Da`īf (Weak) – The scholars who consier `Amr as da`īf are taking their view from Ibn alGhaḍā’irī’s Kitāb al - - Du`afā’ Du`afā’ , where he says that `Amr b. Abī al-Miqdām is da`īf jiddan (very 25 weak) . However, there is ikhtilāf regarding ikhtilāf regarding the authenticity of the Kitāb al-Du`afā’ being attributed to Ibn al-Gha ḍā’irī, which is the reason why many scholars have not weakened him. 3. Majhūl (Unknown) / Mukhtalif Fīhi (Difference of opinion about him) - Many scholars have taken the safe approach and have done tawaqquf (desist in making a judgment on on him) and say that he he is either either majhūl (unknown) or say mukhtalif fīhi 26 (difference of opinion on him) . They have taken this approach because `Amr’s condition (ḥāl) is indiscernible. I say: The best view on `Amr b. Abī al-Miqdām is that he is majhūl (unknown) , because his status is unknown amongst the scholars of ḥadīth and rijāl .
Even though Sunnī aḥadīth and their books on Rijāl do Rijāl do not hold any weight to the Shī`ahs, it is good to see the view of a particular person from a hol istic perspective. When we look at the Sunnī books of Rijāl , he is weakened by almost every major Sunnī rijāl Sunnī rijāl scholar. 1. Ibn Sa`ad (b.163-d.230) in his al- Ṭabaqāt -Kubra says: “He is nothing, and do not write his Ṭabaqāt al -Kubra 2. 3. 4. 5.
21
ḥadīth, he is excessive in his shī`ism” 27 Ibn Mu`īn (d. 233) in his Tārīkh Ibn Mu`īn says: “He is not trustworthy, nor is he reliable” r eliable”28 Du`afā’ al - Ṣaghīr says: “He is not strong” 29 al-Bukhārī (d. 256) in his al- Du`afā’ - Ṣaghīr says: Du`afā’ wa al - M al-Nasā’ī (b.215-d.303) in his al- Du`afā’ -Matrūkūn atrūkūn says: “He is abandoned in ḥadīth”30 Ta`dīl asks his father about him and he says: Ibn Abī Ḥātim (b. 240-d.327) in his al-Jar ḥ wa al- Ta`dīl “Da`īf in ḥadīth, writing his ḥadīth is destructive, and his view was of extreme Shī`ism”. Sh ī`ism”. He also 31 asked Abā Zur`ah about him and he said: “Da`īf in ḥadīth”
It is mursal because in there is a missing name in the chain of narrators ( – From a man from Quraysh) al-Khoei, Mu`jam Rijāl al -Hadīth, vol. 22, pg. 259, person # 14566 23 al-Jawāhirī, Mufīd min Mu`jam Rijāl al -Ḥadīth, pg. 431, person # 8849 24 Al-Qummī, Tafsīr , pg. 39 (Under the tafsīr of Sūrah al -Baqarah (2) : verse 34) 25 Ibn al-Ghaḍā’irī, Kitāb al -Du`afā’ , pg. 73, person # 76 26 Al-Majlisī is one of the major scholars who has said he is either da`īf or mukhtalif fīhi (See: al-Majlisī, Rijāl , pg. 270, person # 1334) 27 Ibn Sa`ad, al-Ṭabaqāt al-Ṭabaqāt al -Kubra -Kubra, vol. 6, pg. 358, person # 2680 28 Ibn Mu`īn, Tārīkh Ibn Mu`īn, vol. 3, pg. 366, person # 1781 29 al-Bukhārī, al-Du`afā’ Muḥammad Ibrāhīm Zāyad, pg. 83, person # 257 al-Du`afā’ al-Ṣaghīr , Ḥalab, Dār al -Wa`ī, Muḥammad 30 al-Nasā’ī, al-Du`afā’ al-Du`afā’ wa al -Matrūkūn, pg. 80, person # 450 31 al-Ta`dīl , vol. 6, pg. 223, person # 1239 Ibn Abī Hātim, al-Jar ḥ wa al-Ta`dīl 22
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www.revivingalislam.com -Mu ḥaddithīn - Du`afā’ - Majrūḥīn min al -Mu ḥaddithīn wa al - Du`afā’ wa al - 6. Ibn Ḥibbān (d. 354) has included him in his al- Majrūḥīn Matrūkīn (The Wounded from the Narrators of ḥadīth, and the Weak and Abandoned ones). He says that `Amr b. Abī al -Miqām narrates fabricated things, and it is not permitted to mention what he says except from authentic paths 32
I am not concerned with what the Sunnī scholars have to say, because many times they have weakened our major narrators because of him being extreme in Shī`ism (i.e. Zurārah). There are some cases, though, in which the narrator is called a liar from both Sunnīs and Shī`ahs. My main concern with the Sunnī books boo ks is what they have to say about `Amr b. Abī al -Miqdām’s year of death. According to all Sunnī Ri jāl authorities, jāl authorities, they say that `Amr b. Abī al -Miqdām died during the 33 caliphate of Hārūn al-Rashīd . Hārūn al-Rashīd was in caliphate from the years 170/786 to 193/809. Other Rijāl scholars give a more specific death date for `Amr, they say that he died in either the years 170 or 172 AH 34. This is very important because as we have established from the previous narrator, whom we tried to guesstimate a death date, all of his contemporaries dying in the early part of the 300s AH. This makes it a minimum of a 130 year gap between `Amr b. Abī al-Miqdām and Aḥmad b. Mu ḥammad b. Ya ḥya alQaṭṭān! When you look at the aḥādīth in which A ḥmad b. Mu ḥammad b. Yahya narrates, it takes him at least 3 people in between him and the companion of the 6 th Imām, sometimes it takes him 4 or more narrators in between to narrate from the companion of the 6 th Imām. 4. Ziyād b. `Abd Allāh (
) – Majhūl (Unknown)
In the chain of narrators there is a “ ”, which indicates that both Ziyād Ziyād b. `Abd Allāh and `Amr b. Abī al( and they both narrate this ḥadīth to Aḥmad b. Miqdām narrate this ḥadīth from Abī `Abd Allāh ) Muḥammad b. Ya ḥya. We have analyzed `Amr b. Abī al-Miqdām already, now we need to analyze Ziyād b. `Abd Allāh and his status according to the scholars of ḥ ad īth from both Sunnīs and Shī`ahs. Ziyād b. `Abd Allāh has never narrated a ḥadīth in our kutub al-`Arba`ah . The only time he has been mentioned in our kutub al-`Arba`ah is a ḥadīth narrated by al-Ḥasan b. al- Ṣayqal in which he narrates ( and Ziyād b. `Abd Allāh was sitting with him35. In al- Majlisī’s magnum from Imām al-Ṣādiq ) opus , Bihār al - - Anwār , Ziyād b. `Abd Allāh has only narrated 5 different a ḥādīth ḥādīth. When we look through the Shī`ah classical books of rijāl , there is no one by the name of Ziyād b. `Abd Ḥadīth, which consists - Ḥadīth Allāh. Even when you look through al-Khoei’s major book of rijāl of rijāl , Mu`jam Rijāl al - of 24 volumes , there is no narrator that is named Ziyād b. `Abd Allāh ) (. The only Shī`ah rijāl book that I could find that ev en mentions Ziyād b. `Abd Allāh is al-Shahrūdī massive work called Mustadarakāt `Ilm al - Rijāl 36 . - Rijāl al-Shāhrūdī mentions two people by the name of Ziyād b. `Abd Allāh. One of them is Abū Muḥ ammad, Ziyād b. `Abd Allāh b. al-Ṭufayl al- `Āmirī al-Bukā’ī al-Kūfī and the other person is Ziyād b. `Abd Allāh al 32
Ibn Ḥibbān, al-Majrūḥīn al-Majrūḥīn, vol. 2, pg. 76, person # 625 Ibn Sa`ad, al-Ṭabaqāt al-Ṭabaqāt al -Kubra -Kubra, vol. 6, pg. 358, person # 2680 34 Ibn Ḥibbān, al-Majrūḥīn al-Majrūḥīn, vol. 2, pg. 76, person # 625 35 al-Kulaynī, al-Kāfī, al-Kāfī, vol. 4, pg. 564, ḥadīth # 3; al -Ṭūsī, Tahdhīb al -Aḥkām -Aḥkām, vol. 6, ch. 5, pg. 13, ḥadīth # 6 36 al-Shahrūdī, Mustadarakāt `ilm al -Rijāl , vol. 3, pg. 449, person # 5852 33
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www.revivingalislam.com Mukārī 37. al-Shāhrūdī believes that both people are the same person38. After careful research, I agree Amālī of al-Ṭūsī and puts with al- Shāhrūdī, they are one and the same person. al-Majlisī quotes from al- 39 Amālī of al-Ṭūsī 40, his the name Ziyād b. `Abd Allāh al-Mukārī , but when we look at the original al- name is Ziyād b. `Abd Allāh al -Bukā’ī. According to Shī`ahs, Ziyād b. `Abd Allāh is majhūl (unknown), and since we have established Ziyād b. `Abd Allāh’s full name we can look through the Sunnī books of rijāl of rijāl to see the status of him. When we look to the Sunnī books of rijāl of rijāl there is a difference of opinion regarding him. Some say that he is da`īf , while other say he is thiqah , especially in regards to ḥadīth about al- maghāzī maghāzī (invasions)41. Ibn Ḥajr says that he is “truthful and reliable in invasion (ḥadīth)” 42. Ziyād b. `Abd Allāh has narrated in four 43 of the six major books of ḥadīth for the Sunnis. One of the most important things that can be seen from the Sunnī books is what was not mentioned in their books, and that is the fact that they never said that Ziyād b. `Abd Allāh was a Shī`ah. Add that to the fact that he has never narrated in our kutub al-Arba`ah , it is safe to assume that Z iyād b. `Abd Allāh ( was a Sunnī. This is a very important point given the fact that the story about Imām `Alī ) proposing to the daughter of Abū Jahl is narrated all over Sunnī books. It can be assumed that this was a Sunnī ḥadīth which has been put into our ḥadīth books. al-Ṣadūq has been known to have many
ḥadīth that go through Sunnī chains, so this is not out of the ordinary.
Conclusion: This ḥadīth is Da`īf Jiddan (Very Weak), Weak) , because there are three majhūl (unknown) narrators. This ḥadīth also has a narrator in which there is heavy ikhtilāf (difference of opinion) regarding him, some say he is da`īf (weak) while others say he is thiqah (trustworthy) (trustworthy). We concluded that the best view on `Amr b. Abī al (uknown). The weakest point is not the narrators mentioned in the ḥadīth, the Miqdām is to say he is majhūl (uknown). weakest part of this whole narration is the gap of 130+ years between the narrators `Amr b. Abī al -Miqdām and Aḥmad b. Mu ḥammad b. Ya ḥya al-Qaṭṭān. This means that th ere is a minimum of 3+ narrators missing between these two individuals, making this narration extremely weak. Our scholars from the very beginning have rejected this ḥadīth. al-Sharīf al-Murtaḍa in his Tanzīh al - - Anbiyā’ says this about the narrations of Im ām `Alī ) ( proposing to the daughter of Abū Jahl, “We say that this narration is false and a fabrication, and it is not recognized nor is it authentic to the people of transmission (i.e.
ḥadīth scholars)”44
37
Ibid , vol. 3, pg. 449, person # 5853 Ibid 39 al-Majlisī, Bihār al - Anwār Anwār , vol. 44, ch. 30, pg. 229, ḥadīth # 11 40 al-Ṭūsī, al- Amālī, Amālī, Majlis # 11, pg. 316, ḥadīth # 88 (in Majlis) & # 641 (in book) 41 al-Dhahabī (d. 748), Siyar al-`Alām al-`Alām al -Nabulā, vol. 9, pg. 6, person # 1 42 Ibn Hajr, Taqrīb al -Tahdhīb, pg. 220, person # 2085 43 al-Bukhāri, Muslim, Ibn Mājah and al -Tirmidhī 44 al-Murtaḍa, Tanzīh al - Anbiyā’ Anbiyā’ , pg. 210-211: (ARABIC 38
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Second Narration:
From Abī Dharr, may Allāh have Mercy upon him, him, said: I and Ja`far b. Abī Tālib migrated to Abyssinia. And a slave girl that valued 4,000 dirham was gifted to Ja`far. And when we arrived to al-Madīnah, al- Madīnah, he presented presented her to `Alī ( , so she may serve him ) Fāṭ imah ) ) (. `Alī made her stay in the house of Fāṭimah (. One day, she saw the `Alī’s ) girl , and she said, ‘O Abā alal-Ḥasan, Ḥasan, have you done it?’ He ( head in the lap of the slave girl, ( said, ‘No, by Allāh, O daughter of Muḥammad, Muḥ ammad, I have done nothing, so what is it that you want?’ She said: ‘Give ) me permission to go to my father, the Messenger of Allāh’s, house. He ) permission’ , ( said: ‘I have given you permission’ so she wore her jilbāb and her burqa`
And she went to the Prophet ) (. Jibra’īl descended upon the Prophet ) said, ‘O Muḥammad, Allāh says on you peace, and he s aid to you that this Fāṭimah Fāṭimah ) 11 | P a g e
( and ( will come to you
www.revivingalislam.com complaining about `Alī, and do not accept anything about `Alī from her’. Then Fāṭimah Fāṭimah ) ( entered, and the ( said to her, ‘you have come to complain about `Alī,’ She Messenger of Allāh ) `Alī,’ She said: ‘Yes, by the Lord of the Ka`bah!’ So he ) ( said to her: ‘Return to him despite your satisfaction of him’ So she returned to `Alī ) al-Ḥ Ḥasan, you have disdained my (, and she ) ( said to him ) (: ‘O Abā alsatisfaction (i.e. your pleasure is above my m y displeasure)’ displeasure)’ she said that to him three times. So `Alī ) ( said to her, you complained about me to my close friend (khalīl ) and my love, the Messenger of Allāh ( …I have freed the slave girl for Allāh, and the 400 dirham which was left over from my gift (i.e. slave girl), I have ) given sadaqah sadaqah (charity) (charity) to the poor people of Madīnah, then he got dressed and wore his shoes and went to the Prophet ) (. And Jibra’īl descending and said, ‘O Muḥammad, Allāhs says on you peace, and he said to say ( to `Alī, ‘you have been awarded Jannah Jannah because because you have liberated the slave girl for the satisfaction of Fāṭimah Fāṭ imah , and for the 400 dirham which you have given for charity for it. And you may allow into Jannah Jannah anyone anyone you wish ) with My Mercy, and take out anyone from the fire with My Forgiveness. Forgiveness . `Alī ) ( said: ‘I am Allāh’s divider 45 between heaven and hell’
Analysis of the Chain of Narrators: 1. My Father (`Alī b. al -Ḥussayn b. Bābuwayh al -Qummī -
) – Thiqah
al-Ṣadūq narrates this ḥadīth directly from his father. His father is Abū al -Ḥasan, `Alī b. al-Ḥussayn b. Rijāl 47, alMūsa b. Bābuwayh al-Qummī, and he is thiqah (trustworthy) by al-Najāshī 46, al-Ṭūsī’s al- Rijāl Ṭūsī al-Fihrist 48 . According to al-Khoei he has narrated 296 a ḥādīth49. He died in the year 329 AH 50.
2. Sa`ad b. `Abd Allāh (
) – Thiqah
Sa`ad b. `Abd Allāh b. Abī Khalaf al -Ash`arī al-Qummī is one of the shaykhs of al-Ṣadūq’s father. He is thiqah (trustworthy) according to al- Najāshī 51, al-Ṭūsī 52, al-Ḥillī 53, and all major Shī`ah scholars. According to both al-Khoei al-Khoei 54 and al-Subḥānī 55, Sa`ad b. `Abd Allāh narrates 1,142 aḥādīth. He died in the year 299 or 301 AH 56.
One of the most interesting things about Sa`ad b. `Abd Allāh is the fact that according al -Najāshī, Sa`ad has “heard a lot of ḥadīth from the `āmah (Sunnīs), and he traveled in search of ḥadīth and he met their
45
al-Ṣadūq, `Ilal al-Sharā’i`, al-Sharā’i`, vol. 1, ch. 130, pg. 163-164, ḥadīth # 2; al -Majlisī, Bihār al - Anwār Anwār , vol. 43, ch. 6, pg. 147-148, ḥadīth # 3 al-Najāshī, Rijāl , pg. 261, person # 648 47 al-Ṭūsī, al-Rijāl, al-Rijāl, pg. 432, person # 6191 (in book) 48 al-Ṭūsī, al-Fihrist , pg. 273, person # 393 49 al-Khoei, Mu`j am am Rijāl al -Ḥadīth, vol. 12, pg. 388, person # 8054 50 al-Najāshī, Rijāl , pg. 262, person # 648 51 al-Najāshī, Rijāl , pg. 178, person # 467 52 al-Ṭūsī, al-Rijāl, al-Rijāl, pg. 427, person # 6141; al- Ṭūsī, al-Fihrist, pg. 75, person # 306 53 al-Ḥillī, Khulāṣah Khulāṣah al- Aqwāl Aqwāl , pg. 78, person # 3 54 al-Khoei, Mu`jam Rijāl al -Ḥadīth, vol. 9, pg. 83, person # 5058 55 Ja`far al-Subḥānī, Mawsū`ah Ṭabaqāt al -Fuquhā’ , vol. 3, pg. 263, person # 924 56 al-Najāshī, Rijāl , pg. 178, person # 467 46
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www.revivingalislam.com honored (shaykhs)”57. One of the people whom Sa`ad b. `Abd Allāh has met and heard ḥadīth from is al-Ḥasan b. `Arafah 58. In this ḥadīth, Sa`ad b. `Abd Allāh narrates from al-Ḥasan b. `Arafah. 3. al-Ḥasan b. `Arafah (
) – Majhūl
al-Ḥasan b. `Arafah narrates this ḥadīth in Surr min Ra’y59. al-Ḥasan b. `Ara fah’s name is not found in any of the classical Rijāl books others than al- Najāshī’s statement that Sa`ad b. `Abd Allāh has heard many ḥadīth from major Sunnī narrators. This makes al-Ḥasan b. `Arafah very majhūl (unknown). (unknown). I have looked through our Kutub al-Arba`ah , and al- Ḥasan has never narrated a ḥadīth in there. He has narrated only 12 a ḥādīth in al-Majlisī’s Bi ḥār - Anwār . ḥār al -
Now, we must turn our attention to the Sunnī books of Rijāl of Rijāl , and see if they have said anything about al-Ḥasan b. `Arafah, and what they have said about him. In the Sunnī books, al-Ḥasan b. `Arafah’s full name is al- Ḥasan b. `Arafah b. Yazīd al-`Abadī, Abū `Alī al-Baghdādī. There is a difference of opinion on the year al- Ḥasan was born, some say he was born in the year 158 AH 60. Other scholars say that he was born in the year 150 AH 61, the same year that al- Shāfi`ī, Bishr b. al-Hārith and Khalaf b. Hishām62. Ḥātim, alal-Ḥasan b. `Arafah died in the city of Samarra in the year of 257 AH 63. According to Ibn Abī Ḥātim, Ḥasan “lived for 110 years, he had 10 children, and he named them all after the 10 promised paradise ”64, According to Sunnī books of Rijāl , al-Ḥasan b. `Arafah is thiqah (trustworthy) . al-Dhahabī calls him “al-Imām, al-Muḥaddith, al- Thiqah”65. Yaḥya b. Mu`īn says that he is thiqah 66 , and Ibn Abī al-Ḥātim says he is ṣadūq (truthful)67. None of the Sunnī books of Rijāl of Rijāl say that al- Ḥasan was a Shī`ah, so al-Najāshī was correct when he said that al- Ḥasan b. `Arafah was a Sunnī whom Sa`ad b. `Abd Allāh heard his ḥadīth. Even though when looking to the Sunnī books of Rijāl of Rijāl they they never mention Sa`ad b. `Abd Allāh narrating from al-Ḥasan b. `Arafah, by looking at the statement of al- Najāshī, and what is said in the chain of narrators indicates direct transmission 68. From what I have seen is that Sa`ad b. `Abd Allāh did not narrate ḥadīth from al-Ḥasan b. `Arafah in Sunnī books, which is the reason for the Sunnīs not mentioning Sa`ad’s name.
57
ibid ibid 59 al-Mu`tassim in the year 221 changed the capital of his khalīfah from Baghdād to Samarrah, and he name it “Sirr min Ra’y”, the city stayed that name for 54 years, until it was changed to Samarra, which continues to be the name today. 60 al-Khaṭīb al-Baghdādī, Tārīkh Baghdād , vol. 8, pg. 398, person # 3885 61 Ibid ; al-Dhahabi, Siyar al-`Alām al-`Alām al -Nabulā, vol. 11, pg. 548, person # 163 62 al-Khaṭīb al-Baghdādī, Tārīkh Baghdād , vol. 8, pg. 398, person # 3885 63 ibid 64 al-Dhahabi, Siyar al-`Alām al-`Alām al -Nabulā, vol. 11, pg. 548, person # 163 65 al-Dhahabi, Siyar al-`Alām al-`Alām al -Nabulā, vol. 11, pg. 547, person # 163 66 al-Khaṭīb al-Baghdādī, Tārīkh Baghdād , vol. 8, pg. 398, person # 3885 67 al-Dhahabi, Siyar al-`Alām al-`Alām al -Nabulā, vol. 11, pg. 547, person # 163 68 In this sanad Sa`ad b. `Abd Allāh said, “al -Ḥasan b. `Arafah has narrated to us in Sirr min Ra’y”. This denotes that there was direct contact between Sa`ad b. `Abd Allāh and al -Ḥasan b. `Arafah. Also, al- Najāshī saying that Sa`ad b. `Abd Allāh heard a lot of ḥadīth from him, implies direct contact. 58
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) – Majhūl
Wakī ` is narrating this ḥadīth to al -Ḥasan b. `Arafah, and since al- Ḥasan is not found in our books of Rijāl. We will need to see if according to the Sunnis, one of al- Ḥasan’s shaykhs was named Wakī`. According to al-Mizzi69, al-Ḥasan b. `Arafah narrates some of his ḥadīth from Abū Sufyān Wakī` b. al Jarrāḥ b. Malīḥ. When you look through the Sunnī books, al-Mizzī Mizzī was was correct in saying that Wakī b. al Jarrāḥ has narrated some of his A ḥādīth to al-Ḥasan b. `Arafah. al- Ṭabarī 70, Abū Ya`la al-Mūṣalī 71, alKhaṭīb al-Baghdādī 72 all have ḥadīth where al-Ḥasan b. `Arafah specifically says Wakī b. al -Jarrāḥ “has narrated to us”73. rāh was born in the year 129 74. Abū Sulaymān al-Rab`ī (d. 379) According to Ibn Ḥibbān, Wakī` b. al -Jar rāh agrees with Ibn Hibbān and says that he was born in the year 129 75. According to Ibn `Asākir (d. 574)76, Ibn Ḥibbān77, and many others Wakī` died in the year 196 AH. Wakī` b. al-Jarrāḥ is considered very trustworthy (reliable) according to the Sunnī books of Rijāl of Rijāl . Aḥmad b. Ḥanbal quotes his father saying “I have not seen anyone contain more knowledge than Wakī`”78. al-Dhahabī says he is a “ḥāfidh one of the leaders of knowledge”79 5. Muḥammad b. Isrā’īl (
) – Majhūl
In the Shī`ah classical books of Rijāl of Rijāl , there has been only one person named Mu ḥammad b. Isrā’īl, and (.80 al-Shāhrūdī believes that the he has been said to be the companion of Imām al -Ṣādiq) narrator in this sanad is the same person that is mention by al- Ṭūsī as being a companion of the 6 th (. al-Shāhrūdī maybe correct in his assumption, because Imām al-Ṣādiq was an Imām Imām 81) from the year 114 to 148 AH. Wakī` was not born until the year 129 AH, so Wakī` would have to have heard this ḥadīth from Muḥammad b. Isrā’īl during the latter part of Imām al -Ṣādiq’s ) ( imāmah. This assumption made by al- Shāhrūdī of Muḥammad b. Isrā`īl in this chain being the sam e one mentioned by al- Ṭūsī is not highly likely, but there is an chance of them being the same.
69 70
al-Mizzī, Tahdhīb al -Kamāl , vol. 6, pg. 202, person # 1243 st al-Ṭabarī, Jāmi` al -Bayyān fī Ta’wīl al -Qur’ān, Aḥmad Muḥammad Shākir, Mu’assasah al -Risālah, 1 , 1420/2000, 24, vol. 3, pg. 588,
ḥadīth # 3168 (ARABIC TEXT) :
71
": .
:
Abū Ya`ala al -Mūṣalī, Musnad Abī Ya`la, vol. 1, pg. 405, ḥadīth # 533 (ARABIC TEXT)
72
"
»
:
« :
al-Khaṭīb al-Baghdādī, Tārīkh Baghdād , vol. 8, pg. 398, person # 3885 73 ) shows that there was a direct contact between al- Ḥasan b. `Arafah and Wakī` b. al -Jarrāḥ This wording “has narrated to us” ( 74 Ibn Ḥibbān, Mashāhīr `Ulemā’ al -Amṣār -Amṣār , vol. 1, pg. 272-273, person # 1374 75 al-Rab`ī, Tārīkh Mawlūd al -`Ulemā’ wa Wafātuhum , vol. 1, pg. 303 (under the year 129 AH) 76 Ibn `Asākir, Tārīkh Dimishq, vol. 63, pg. 60, person # 7989 77 Ibn Ḥibbān, Mashāhīr `Ulemā’ al -Amṣār -Amṣār , vol. 1, pg. 272-273, person # 1374 78 al-Mizzī, Tahdhīb al -Kamāl , vol. 30, pg. 471, person # 6695 79 al-Dhahabī, Mīzān al -`Itidāl , vol. 4, pg. 335, person # 9356 80 rd al-Ṭūsī, Rijāl , pg. 277, person # 4008 (in the book) & # 33 (33 companion of Imām al -Ṣādiq ) ( named Muḥammad) 81 al-Shahrūdī, Mustadarakāt `ilm al -Rijāl , vol. 6, pg. 455, person # 12677
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www.revivingalislam.com of Rijāl is the fact that he is The only thing mentioned about Mu ḥammad b. Isrā’īl in the Shī`ah books of Rijāl th the companion of the 6 Imām, he would be deemed majhūl (unknown) because of lack of tawthīq for him. In this sanad Wakī` b. al-Jarrāḥ is narrating this ḥadīth from a person named Muḥammad b. Isrā’īl. When looking through the various Sunnī books of Rijāl, of Rijāl, such as al- Mizzī 82, al-Dhahabī 83, Ibn Hajr 84, you do not find anyone by the name of Mu ḥammad b. Isrā’īl as one of the shaykhs of Wakī `. `.
6. Abū Ṣāliḥ (
) – Majhūl
Since we were unable to distinguish who the Mu ḥammad b. Isrā’īl is in this sanad , this means that distinguishing who Abū Sāliḥ, whom Muḥammad b. Isrā’īl is narrating from, fr om, will be almost impossible. The only thing mentioned in this sanad is Abū Sāliḥ, which is a person’s kunya .
One way for us to figure out who Abū Sāliḥ is by looking at the student of Abū Dharr al -Ghaffār, the person whom Abū Sāliḥ has allegedly narrated this ḥadīth from. By looking through both the Sunnī 85 and Shī`ah86 books of Rijāl, I went through all the students of Abū Dharr and I could not find any of his students with the kunya of Abū Ṣāliḥ. This means that this person is very majhūl (unknown) to both Sunnīs and Shī`ahs and their books of Rijāl and ḥadīth.
7. Abī Dharr (
) – Thiqah
Jundub b. Junādah, or more famously referred to as Abū Dharr al-Ghaffārī is one of the most famous (. Both Sunnīs and Shī`ahs say that he is companions of the Prophet Mu ḥammad ) thiqah (trustworthy) , and he died in the year 32 AH in a place called Rabadhah
87
.
Conclusion: This ḥadīth is da`īf jiddan (very weak) according to the Shī`ah standards of `ilm al- Ḥadīth Ḥadīth. al-Ṣadūq narrates this ḥadīth, but after Sa`ad b. `Abd Allāh al-Qummī, the sanad goes through a Sunnī chain of narrators until it ends up at Abū Dharr al-Ghaffārī. As I have pointed out in the firs t ḥadīth, al-Ṣadūq has been known to take ). According to Shī`ah `ilm al- Rijāl four majāhīl (pl. of majhūl ) many Sunnī asānīd Sunnī asānīd (pl. of sanad ). Rijāl , there are four majāhīl narrators. Even if we were to analyze this ḥadīth per the Sunnī standards of ḥadīth, this ḥadīth would still be deemed as Da`īf (weak), (weak), because of the unknown and indistinguishable narrators in the sanad . _____________ __________________ _____ Nader Zaveri 28th Jamādī al-Thānī, 1433 82
al-Mizzī, Tahdhīb al -Kamāl , vol. 30, pg. 471, person # 6695 al-Dhahabī, Siyar al-`Alām al-`Alām al -Nabulā, vol. 9, pg. 141-142, person # 48 84 Ibn Ḥajr, Tahdhīb al -Tahdhīb, vol. 11, pg. 123, person # 211 85 al-Mizzī, Tahdhīb al -Kamāl , vol. 33, pg. 294, person # 7351 86 al-Khoei, Mu`jam Rijāl al -Ḥadīth, vol. 5, pg. 138-144, person # 2393 83
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