Needless to say there are also within Shi\’ism those who, like a group among the Sunnis act on any hadith whatsoever which they happen to find in different traditional sources.
The Method of Shi\’ism in Following the Hadith
A hadith heard directly from the mouth of the Prophet or one of the Imams is accepted as is the Qur\’an. As for hadiths received through intermediaries, the majority of Shi\’ites act upon them if their chain of transmission is established at every step or if there exists definite proof concerning their truth, and, if they are concerned with principles of doctrine which require knowledge and certainty, according to the text of the Qur\’an. Other than these two kinds of hadith, no other hadith has any validity concerning principles of doctrine, the invalid hadith being called "tradition with a sincere transmitter" (khabar wahid). However, in establish in the injunctions of the Shari\’ah, because of reasons that have been given, Shi\’ites act also on a tradition which is generally accepted as reliable. Therefore, it can be said that for Shi\’ism a certain and definitely established hadith is absolutely binding and must be followed, while a hadith which is not absolutely established but which is generally considered as reliable is utilized only in the elaboration of the in junctions of the Shari\’ah.
Shi\’ism and the Transmitted Sciences
The Islamic sciences, which owe their existence to the ulama of Islam who organized and formulated them, are divided into the two categories of intellectual (\’aqli) and transmitted (naqli). The intellectual sciences include such sciences as philosophy and mathematics. The transmitted sciences are those which depend upon transmission from some source, such as the sciences of language, hadith, or history. Without doubt the major cause for the appearance of the transmitted sciences in Islam is the Holy Qur\’an. With the exception of a few disciplines such as history, genealogy, and prosody the other transmitted sciences have all come into being under the influence of the Holy Book. Guided by religious discussions and research, Muslims began to cultivate these sciences, of which the most important are Arabic literature (grammar, rhetoric, and the science of metaphors) and the sciences pertaining to the external form of religion (recitation of the Qur\’an, Qur\’anic commentary (tafsir) hadith, biography of learned men, the chain of transmission of hadith, and the principles of jurisprudence).
Shi\’ites played an essential role in the foundation and establishment of these sciences. In fact, the founders and creators of many of these sciences were Shi\’ites. Arabic grammar was put into a systematic form by Abu\’l-Aswad al-Du\’ali, one of the companions of the Holy Prophet and by Ali. Ali dictated an outline for the organization of the science of Arabic grammar. One of the founders of the science of eloquence (rhetoric and the science o metaphors) was Sahib ibn \’Ahbad a Shi\’ite, who was a vizier of the Buyids.
The first Arabic dictionary is the Kitab al-Ayn composed by the famous scholar, Khalil ibn Ahmad al-Basre the Shi\’ite who founded the science of prosody. He was also the teacher of the great master of grammar, Sibuwayh.
The Qur\’anic recitation of Asim goes back to Ali through one intermediary, and \’Abdallah ibn \’Abbas, who in hadith was the foremost among the companions, was a student of Ali. The contributions of the Household of the Prophet and their associates in hadith and jurisprudence are well known. The founders of the four Sunni schools of law are known to have associated with the fifth and sixth Shi\’ite Imams. In the principles of jurisprudence the remarkable advances accomplished by the Shi\’ite scholar Wahid Bihbahani and followed by Shaykh Murtada Ansari have never been matched in Sunni jurisprudence according to existing evidence.
