<\/p>\n
Shia Islam: Sh\u012b\u02bfa contributions to Islamic civilization \/ 33 \u2013 b<\/p>\n
Qur\u2019anic exegesis
\nShia Islam: Sh\u012b\u02bfa contributions to Islamic civilization \/ 33 \u2013 b The Qur\u2019an is simultaneously the primary source for Islamic beliefs and practices and the miracle of the Final Prophet. Muslim scholars from the very early days of Islam devoted themselves to understanding this scripture with a dedication that had no equal in previous religions.<\/p>\n
\u02bfAl\u012b and his descendents were the foremost exegetes of the Qur\u2019an. They interpreted the the Qur\u2019an according to the teachings of the Prophet and provided Muslims with a vast treasure of knowledge.<\/p>\n
It is a wonder that some historians consider the Companions and Successors as exegetes while they are silent about the Imams of The Prophet\u2019s Household. Worse still, some scholars such as Dr. Mu\u1e25ammad \u1e24usayn Dhahab\u012b have placed Imam \u02bfAl\u012b in the third rank of the interpreters while placing his student Ibn \u02bfAbb\u0101s in the first. In this regard, he has not mentioned other the Imams of The Prophet\u2019s Family at all.<\/p>\n
Ghar\u012bb al-Qur\u02be\u0101n
\nAs soon as the Prophet passed away, Muslims began to interpret the Qur\u2019an and discuss the meanings of its verses; each school of thought approached it in one way or another. Some focused on defining the words of the Qur\u2019an, especially those common among Quraysh and less familiar to other tribes. This genre of writing was known as Ghar\u012bb al-Qur\u02be\u0101n. Ibn al-Azraq who is one of the chiefs of Khaw\u0101rij asked b. \u02bfAbb\u0101s several questions about Ghar\u012bb al-Qur\u02be\u0101n. Ibn \u02bfAbb\u0101s answered all of the questions by reciting some Arabic poems. Al-Suy\u016b\u1e6d\u012b has collected these questions and answers in a book. (al-Itq\u0101n, 4\/8855; Naj\u0101sh\u012b, no. 6)<\/p>\n
Now we list some of the Sh\u012b\u02bfa scholars who compiled works in the this field:<\/p>\n
Ghar\u012bb al-Qur\u02be\u0101n by Ab\u0101n b. Taghlib al-Kind\u012b (d. 141 AH)
\nGhar\u012bb al-Qur\u02be\u0101n by Mu\u1e25ammad b. \u1e62\u0101\u1e25ib al-Kalb\u012b, a companion of Imam al-S\u0101diq (Naj\u0101sh\u012b, in the same section as Ab\u0101n, no. 6)
\nGhar\u012bb al-Qur\u02be\u0101n by \u02bfAtiya b. \u1e24\u0101rith al-Hamad\u0101n\u012b al- K\u016bf\u012b. Ibn \u02bfUqda says that he was well-known in his support for the Prophet\u2019s Household. (Ibid)
\nGhar\u012bb al-Qur\u02be\u0101n by \u02bfAbd al-Ra\u1e25m\u0101n b. Mu\u1e25ammad al-Azd\u012b al-K\u016bf\u012b. He has compiled a book from contents the three above books.
\nGhar\u012bb al-Qur\u02be\u0101n by Ab\u016b Ja\u02bffar A\u1e25mad b. Mu\u1e25ammad al-\u1e6cabar\u012b, the Sh\u012b\u02bfa minister (waz\u012br), who died in (d. 313 AH)
\nIn this manner, Sh\u012b\u02bfa scholars endeavored to compile works on Ghar\u012bb al-Qur\u02be\u0101n in the following centuries. The last attempt was Ghar\u012bb al-Qur\u02be\u0101n by Sayyid Mu\u1e25ammad Mahd\u012b Khuras\u0101n, which was published in two parts. (al-Dhar\u012b\u02bfa il\u0101 Ta\u1e63an\u012bf al-Sh\u012b\u02bfa, 16\/50, no. 208)<\/p>\n
Maj\u0101z al-Qur\u02be\u0101n
\nIn addition to writing works on ghar\u012bb al-qur\u02be\u0101n, Sh\u012b\u02bfa scholars have also undertaken to explain the Qur\u2019an\u2019s figurative language (maj\u0101z\u0101t). This includes all figurative forms such as metonymy, metaphor and synecdoche. Since the Arabic language abounds in these figures, the Qur\u2019an, written in Arabic, has fully exploited such rhetorical figures as these for rhetorical purposes. A fuller elaboration of these forms can be found in the works of rhetoric (bal\u0101gha).<\/p>\n
The works written by Sh\u012b\u02bfa scholars on this issue are as follows:<\/p>\n
Maj\u0101z al-Qur\u02be\u0101n by Ya\u1e25y\u0101 b. Ziy\u0101d al-K\u016bf\u012b, known as Farr\u0101\u02be (d. 207 AH), recently published in two volumes. (al-Dhar\u012b\u02bfa, 19\/351, no. 1567)
\nMaj\u0101z al-Qur\u02be\u0101n by Mu\u1e25ammad b. Ja\u2019far, popularly known as Ab\u016b al-Fat\u1e25 al-Hamadan\u012b. Naj\u0101sh\u012b says that he had a book entitled Dhikr al-Maj\u0101z min al-Qur\u02be\u0101n. (Naj\u0101sh\u012b, no. 1054)
\nMaj\u0101z\u0101t al- Qur\u02be\u0101n by Shar\u012bf al-Ra\u1e0d\u012b, popularly known as Talkh\u012b\u1e63 al-Bay\u0101n f\u012b Maj\u0101z\u0101t al-Qur\u02be\u0101n. This book is the most excellent work done on the figures of speech in Qur\u2019an.<\/p>\n
<\/p>\n
School of Exegesis
\nExegetes have followed different approaches in composing their interpretations of the Qur\u2019an. Some, for example, have written books about decisive (muhkam) and ambiguous (mutashabih) verses; others have dealt with the abrogating (nasikh) and abrogated (mansookh) passages; there are those who focus on legal verses (ay\u0101t al-a\u1e25k\u0101m); books are written on the Stories of the Prophets (qi\u1e63a\u1e63 al-anbiy\u0101\u02be); others on oaths and proverbs in the Qur\u2019an; others, due to their love for the Prophet\u2019s Household, attempted to comment on verses pertaining to the The Prophet\u2019s Family. Sh\u012b\u02bfa scholars have contributed to all of the above-mentioned genres and enriched Islamic sciences with their writings. The reader can refer to the book al-Dhar\u012b\u02bfa il\u0101 Ta\u1e63\u0101n\u012bf al-Sh\u012b\u02bfa and look under the heading of Tafs\u012br in order to see the sheer number of Sh\u012b\u02bfa commentaries.<\/p>\n
Now we will briefly explain two different approaches to exegesis; the sequential approach and the thematic approach.<\/p>\n
The reader should recall that the sequential approach is the most common method to interpret the Qur\u2019an amongst both traditional and modern exegetes. In this approach, the exegete interprets the verses in order, one after another. Some exegetes have written complete commentaries in this format, while others have written partial or incomplete ones. In the first three centuries of Islam, this method of interpretation was largely based on a\u1e25\u0101d\u012bth; after mentioning the given verse they would narrate the \u1e25ad\u012bth pertaining to the interpretation of that verse. However, from the fourth century onwards, the sequential approach underwent a significant change and became more analytical. Then, in addition to narrating traditions, interpreters also discussed the appropriate recitation of the verse, the evidence for this, the meanings of its words and their analysis of its content. Possibly, the first scholar who revolutionized Sh\u012b\u02bfa interpretation was the preeminent scholar of his time, Shar\u012bf al-Ra\u1e0d\u012b (359-406 AH). He introduced this new approach by writing a book entitled \u1e24aq\u0101\u02beiq al-\u1e6ca\u02bew\u012bl in twenty volumes. Other interpreters followed this approach after he passed away. His elder brother, Shar\u012bf al-Murta\u1e0d\u0101, followed the same approach in his Am\u0101l\u012b, popularly known as al-Durar wa al-Ghurar. Moreover, Shaykh al-\u1e6c\u016bs\u012b, the author of al-Tiby\u0101n f\u012b Tafs\u012br al-Qur\u02be\u0101n, a comprehensive interpretation in ten substantial volumes, further developed and reinforced this approach.<\/p>\n
Unfortunately, of the twenty volumes of al-Ra\u1e0d\u012b\u2019s interpretation, only the fifth part is extant. Destructive sectarian conflicts probably led to the loss of these books. In the following centuries, Sh\u012b\u02bfa scholars wrote many hundreds of commentaries on the Qur\u2019an following this approach. Some of these have been published individually or are available as part of other books.<\/p>\n
In the thematic approach, a scholar selects a verses from various parts of the Qur\u2019an that are related to a single theme and, by considering the totality of the verses on this subject, attempts to discern God\u2019s viewpoint on it. The Qur\u2019an deals with various issues such as knowledge, stories, history, precepts, customs, sciences, ontology, cosmology, geology and so forth. But the verses pertaining to a particular issue are not grouped together in a single chapter; rather, due to certain reasons, they are scattered throughout various chapters.<\/p>\n
A researcher gathers the relevant verses for a particular issue using a concordance and his own familiarity with the Qur\u2019an. Then, he studies them as a whole so that he can discover the Qur\u2019anic viewpoint on that matter. Let\u2019s consider an example; the Qur\u2019an has considered human actions in its various chapters. Perhaps a cursory glance would suggest that some verses support predestination while others support free-will. Sometimes a middle way is also suggested. Undoubtedly, the Qur\u2019an has a single unified view concerning human actions and, if it has expressed the same idea in different ways, this is because it has been uttered in arguing with different people and is meant to refute vain ideas. Therefore in order to know the real Qur\u2019anic viewpoint there is no other way but gathering all the verses pertaining to a single issue in one place. Sh\u012b\u02bfa exegetes have been the main innovators of the thematic approach.<\/p>\n
We should explain that some Sunn\u012b scholars of jurisprudence have interpreted the verses pertaining to the Islamic laws according to the order of the chapters. Ay\u0101t al-A\u1e25k\u0101m by Ja\u1e63\u1e63\u0101\u1e63 is the most important legal interpretation (Tafs\u012br) to follow this approach. The verses in S\u016brat al-Baqara are mentioned, followed by the verses in the S\u016brat \u0100l \u02bfImr\u0101n. On the other hand Sh\u012b\u02bfa jurists have adopted the thematic approach; first, they have gathered, for example, the verses about ritual purity from different chapters and then they have interpreted them as a whole. They have also dealt thematically with various issues related to prayer. We can mention the following books in this regard:<\/p>\n
Ay\u0101t al-A\u1e25k\u0101m by F\u0101\u1e0dil Miqd\u0101d Say\u016br\u012b (d. 879 A.H)
\nZubdat al-Bay\u0101n by A\u1e25mad b. Mu\u1e25ammad Ardab\u012bl\u012b (also known as Mu\u1e25aqqiq Ardab\u012bl\u012b) (d. 993 AH)
\nMaf\u0101h\u012bm al-Qur\u02be\u0101n by Ja\u02bffar Sub\u1e25\u0101n\u012b in ten volumes
\nMansh\u016br-i J\u0101v\u012bd, also by Ja\u02bffar Sub\u1e25\u0101n\u012b, in fourteen volumes.
\nIn fact, it was Mu\u1e25ammad B\u0101qir Majlis\u012b, also known as \u02bfAll\u0101ma Majlis\u012b, who innovated the thematic interpretation for the first time.<\/p>\n
In his multivolume encyclopedia of tradtions, Bi\u1e25\u0101r al-Anw\u0101r, he quotes verses connected to a certain subject and then offers a brief interpretation. Afterwards, he proceeds to other subjects. If a researcher gathered the existing verses and their interpretation in Bi\u1e25\u0101r al-Anw\u0101r, he would add a collection of brief thematic interpretation to the books already written in the field of exegesis.<\/p>\n
\u1e24ad\u012bth Sciences
\nAccounts of the Prophet\u2019s words and deeds, known as a\u1e25\u0101d\u012bth, serve as the second source of Islamic laws and Islamic knowledge. After collecting the verses of the Qur\u2019an, one of the necessary tasks was to collect the sayings of the Prophet\u2019s that were uttered in the course of his mission on different occasions. Occasionally, the Prophet himself would order his Companions to record his sayings. \u02bfAmr b. Shu\u02bfayb narrates from his father who narrates from his grandfather: I asked the Prophet: \u2018Am I to write everything I hear from you?\u2019 The Prophet stated, \u2018Do so.\u2019 I said: \u2018Even the words you say when you are angry?\u2019 He told me: \u2018Yes, in all states I speak nothing but the truth.\u2019 (Musnad A\u1e25mad, 2\/207)<\/p>\n
God tells Muslims that if they take a loan from someone, they should write down the amount lest they should forget it. (Q2:282) When a worldly thing is deemed so important, it seems obvious that the sayings of the Final Prophet, which are the means of salvation and the guidance for the Islamic community, are more worthy of being recorded. (Baghd\u0101d\u012b, Taqy\u012bd al-\u02bfIlm, 700)<\/p>\n
Since the Prophet does not speak out of his own desires but rather out of divine inspiration \u2013 your companion has neither gone astray, nor gone amiss. Nor does he speak out of [his own] desire: it is just a revelation that is revealed [to him] (Q53:2\u20134) \u2013 his speech and actions must be carefully recorded to prevent the Islamic community going astray when they confront new issues. In spite of the importance of writing traditions, unfortunately the first three caliphs prevented the writing and propagation of them; to the extent that the Second Caliph told the three great Companions of the Prophet, Ab\u016b Dharr, \u02bfAbd All\u0101h b. Mas\u02bf\u016bd, and Ab\u016b al-Dard\u0101\u02be: \u2018What is this talk that you spread about Mu\u1e25ammad?\u2019 (Kanz al-\u02bfUmm\u0101l, 10\/293, no. 29479)<\/p>\n
Finally, the ban on writing a\u1e25\u0101d\u012bth became a practice that the Third Caliph also followed. After him, Mu\u02bf\u0101wiya b. Ab\u012b Sufy\u0101n prohibited writing a\u1e25\u0101d\u012bth to the extent that writing a\u1e25\u0101d\u012bth became an evil act. It is deeply saddening to see that narrating and writing the Prophet\u2019s words were forbidden, while Jewish and Christian storytellers who had apparently embraced Islam were given the green light to spread whatever they wished. (Ibid., 281) Consequently, the Jew Ka\u02bfb al-A\u1e25b\u0101r and the Christian, Tam\u012bm al-D\u0101r\u012b, who had freshly converted to Islam, began spreading Judeo-Christian fables which resulted in the mixture of truth and falsehood and made the separation of them difficult. \u02bfUmar b.\u02bfAbd al-\u02bfAz\u012bz, a moderate man, when became the Caliph thought that \u1e25ad\u012bth should be written. So he wrote to Ab\u016b Bakr b. \u1e24azm to write down the \u1e25ad\u012bth of the Messenger because when a knowledge becomes a secret, it will be lost. (Bukh\u0101r\u012b, \u1e62a\u1e25\u012b\u1e25, Vol. 1, p. 27)<\/p>\n
In spite of the then Caliph\u2019s emphasis on writing traditions, this scholar from Medina, failed to comply because the prohibition of writing \u1e25ad\u012bth was still in effect. Therefore no one dared to write \u1e25ad\u012bth save those who did it in secret until 143 AH when in the reign of the Abbasid Caliph, Man\u1e63\u016br, a general movement of writing \u1e25ad\u012bth started. Actually, it was nearly after 150 years since the Messenger of All\u0101h had passed away that the narrators of \u1e25ad\u012bth engaged in writing \u1e25ad\u012bth, at a time when all of the Companions and followers had passed away.<\/p>\n
Sh\u012b\u02bfa initiatives in writing a\u1e25\u0101d\u012bth
\nAlthough the supporters of the Caliphs were negligent in writing \u1e25ad\u012bth and only began to record them more than a century after the Prophet, the Sh\u012b\u02bfa Imams, including \u02bfAl\u012b, not only wrote \u1e25ad\u012bth themselves but also encouraged others to do so. The leading figure in undertaking this task was \u02bfAl\u012b. who collected the \u1e25ad\u012bth of the messenger of All\u0101h in a book which came to be known as \u2018Kit\u0101b \u02bfAl\u012b\u2019 and was kept by his successors, who showed it to their Companions. (Was\u0101\u02beil al-Sh\u012b\u02bfa, 3\/250)<\/p>\n
After \u02bfAl\u012b (\u02bfAl\u012b), other Companions of the Prophet who followed \u02bfAl\u012b engaged in writing a\u1e25\u0101d\u012bth, including:<\/p>\n
Ab\u016b R\u0101fi\u02bf, the Prophet\u2019s companion and the writer of a book entitled al-Sunan wa al-A\u1e25k\u0101m wa al-Qa\u1e0d\u0101y\u0101. (Naj\u0101sh\u012b, no. 1. )
\nSalm\u0101n al-F\u0101rs\u012b (d. 34 AH)
\nHe wrote a book about the Roman Primate (jathl\u012bq), who was sent after the death of the Prophet to Medina by the Roman Emperor to make a report for him on the nature of Islam. (Tusi, Fihrist, 8)<\/p>\n
Ab\u016b Dharr Al-Ghif\u0101r\u012b (d. 32 AH)
\nHe has a book entitled al-Khu\u1e6dba, in which he has recorded the events following the death of the Prophet. (Ibid., 54)<\/p>\n
These Sh\u012b\u02bfa were the Companions of the Prophet and at the same time followed the \u02bfAl\u012b. Now we mention the writers of the a\u1e25\u0101d\u012bth following these Sh\u012b\u02bfa. They belong to several generations.<\/p>\n
The first generation
\nAsbagh b. Nab\u0101ta Muj\u0101sh\u012b\u02bf\u012b<\/p>\n
He is the narrator of the instructions that \u02bfAl\u012b wrote to Malik al-\u02bf\u0100shtar, he is also the narrator of the Imam\u2019s will to his son Mu\u1e25ammad b. \u1e24anaf\u012bya. (Naj\u0101sh\u012b, no. 4)<\/p>\n
\u02bfUbayd All\u0101h b. Ab\u012b R\u0101fi\u02bf<\/p>\n
He served as the scribe of \u02bfAl\u012b. He has several works, including: (a) Qa\u1e0d\u0101y\u0101 Am\u012br al-Mu\u02bemin\u012bn containing \u02bfAl\u012b\u2019s judgments on various occasions, and (b) a book about the martyrs of the battles of Jam\u0101l, \u1e62iff\u012bn and Nahraw\u0101n who fought for \u02bfAl\u012b.<\/p>\n
Rab\u012b\u02bfa b. Sam\u012b\u02bf
\nHe is the author of a book about Zak\u0101t levied upon beasts of burden. He narrates from \u02bfAl\u012b. (Naj\u0101sh\u012b, no. 28)<\/p>\n
Sulaym b. Qays al-Hil\u0101l\u012b
\nHis teknonym is Ab\u016b S\u0101diq. He is the author of a famous book entitled Kit\u0101b al-Saq\u012bfa. (Ibid., no. 2)<\/p>\n
\u02bfAl\u012b b. Ab\u012b R\u0101fi\u02bf
\nHe is the son of Ab\u016b R\u0101fi\u02bf, who was a scribe to \u02bfAl\u012b. He has a book about ritual ablution and prayers. His other book is about Islamic Jurisprudence. (Ibid., no. 1)<\/p>\n
\u02bfUbayd All\u0101h b. \u1e24urr al-Ju\u02bff\u012b
\nHe is a famous champion and poet. He has a book in which he narrates from \u02bfAl\u012b.<\/p>\n
Zayd b. Wahb al-Jahn\u012b
\nHe is the collector of sermons delivered by \u02bfAl\u012b during Friday Prayers and on Eid days.<\/p>\n
The second class of narrators<\/p>\n
The fourth leader of the Sh\u012b\u02bfa, \u02bfAl\u012b b. \u1e24usayn, is the writer of the \u1e62a\u1e25\u012bfa Sajj\u0101diyya, a collection of deeply profound prayers and supplications. He has also written a treatise on rights including 51 chapters. Both works have been deemed important by scholars and extensive commentaries have been written on them. The author of Tu\u1e25af al-\u02bfUq\u016bl has included the Imam\u2019s treatise on rights in his book and Shaykh al-\u1e62ad\u016bq has quoted it in his Faq\u012bh and Khi\u1e63\u0101l.
\nJ\u0101bir b. Yaz\u012bd al-Ju\u02bff\u012b (d. 128 AH) has authored some books. (Naj\u0101sh\u012b, no. 330)
\nZiy\u0101d b. Mundhir had true faith in the beginning but was mislead later. Some of his writings are included in the Tafs\u012br of \u02bfAl\u012b b. Ibr\u0101h\u012bm al-Qumm\u012b.
\nL\u016b\u1e6d b. Ya\u1e25y\u0101 b. Sa\u02bf\u012bd
\nHe was among the notables of Kufa. He wrote many books that Shaykh al-\u1e6c\u016bs\u012b has listed in his Rij\u0101l. (no. 279)<\/p>\n
Jar\u016bd b. Mundhir
\nHe was a companions of the Imams al-B\u0101qir and al-S\u0101diq. He has authored a series of books. (\u1e6c\u016bs\u012b, Rij\u0101l, no. 112)<\/p>\n
The third class of narrators<\/p>\n
This class consists of a group of the students of Imam al-Sajj\u0101d, Imam al-B\u0101qir and al-S\u0101diq. They are all literary men and narrators of \u1e25ad\u012bth.<\/p>\n
Bard al-Isk\u0101f
\nOne of the companions of Imam al-B\u0101qir and al-S\u0101diq. Naj\u0101sh\u012b says that he has written some books. (Naj\u0101sh\u012b, no. 289)<\/p>\n
Th\u0101bit D\u012bn\u0101r
\nHe is popularly known as Ab\u016b \u1e24amza al-Thum\u0101l\u012b, a reliable jurist who died in 150 AH. He wrote a book entitled al-Nawadir wa al-Zuhd and an exegesis of the Qur\u2019an. (Ibid., no. 294)<\/p>\n
Th\u0101bit b. Hurmuz
\nHe is popularly known as Ab\u016b al-Muqaddam al-\u02bfAjali al-K\u016bf\u012b. He quotes a book from Imam al-Sajj\u0101d. (Ibid., no. 269)<\/p>\n
Bass\u0101m b. \u02bfAbd All\u0101h al-\u1e62ayraf\u012b
\nHe has a book and has narrated \u1e25ad\u012bth from Imam al-B\u0101qir and al-S\u0101diq. (Ibid., no. 286)<\/p>\n
Mu\u1e25ammad b. Qays Bajal\u012b
\nHe is the collector of the judgments of \u02bfAl\u012b. (Fihrist, no. 131) Although this book is extinct, the Sh\u012b\u02bfa scholars in the Four Books and other sources have quoted Imam \u02bfAl\u012b\u2019s judgments from this source. Recently, Bash\u012br Mu\u1e25ammadi has collected these traditions and published the collection with a preface by Ja\u02bffar Sub\u1e25\u0101n\u012b.<\/p>\n
Hujr b. Z\u0101\u02beida al-Ha\u1e0dram\u012b
\nHe has authored a book and narrates \u1e25ad\u012bth from Imams al-B\u0101qir and al-\u1e62\u0101diq. (Naj\u0101sh\u012b, no. 382)<\/p>\n
Zakariy\u0101 b. \u02bfAbd All\u0101h Fayy\u0101\u1e0d wrote a book. (Ibid., no. 452)
\n\u1e24usayn b. Thawr b. Ab\u012b F\u0101khta has a book entitled Nawadir. (Ibid., no. 124)
\n\u02bfAbd al-Mu\u02bemin b. Q\u0101sim b. Qays (d. 147 AH); in his Rij\u0101l, \u1e6c\u016bs\u012b counts him among the companions of the Imams al-Sajj\u0101d, al-B\u0101qir and al-\u1e62\u0101diq and says that he has a book. (Ibid. no. 653)
\nWe content ourselves with this brief explanation and refer the interested reader to books of Rij\u0101l to discover for themselves the extent to which Sh\u012b\u02bfa have contributed to the science of \u1e25ad\u012bth.<\/p>\n
The most comprehensive book written in this regard is the one written by Ayatollah Bur\u016bjurd\u012b entitled \u1e6cabaq\u0101t. He has categorized Sh\u012b\u02bfa scholars and narrators who have books of a\u1e25\u0101d\u012bth into 34 generations and has offered a brief biography for each writer. We conclude our discussion here and leave tracing the narrators and writers of \u1e25ad\u012bth from the time of Imam al-K\u0101\u1e93im to the Greater Occultation for another occasion.<\/p>\n
Islamic Jurisprudence (fiqh)
\nIslamic Jurisprudence, which is distilled from the traditions of the Prophet and Infallible Imams, has existed from the first years of the Prophet\u2019s mission. After the Prophet, it has been present among the Companions and the followers and has gradually reached perfection. Sh\u012b\u02bfa scholars rely on the Qur\u2019an and the authentic traditions of the Prophet and Infallible Imams in their jurisprudence. Furthermore, in some cases they make use of the judgments of reason (\u02bfaql), and they accept scholarly consensus (ijm\u0101\u02bf) when there is a basis for the agreement, or a reason clear to those who came to an agreement in the past which we no longer have access to.
\nThe Sh\u012b\u02bfa believe that the \u2018gate of ijtih\u0101d\u2019 opened at the time of the Prophet\u2019s mission and has never been closed to the Muslims since. They believe that God has obliged no individual to follow a particular jurist, rather people can refer to any qualified jurist they choose, provided that he is alive today.<\/p>\n
Mentioning all the prominent Sh\u012b\u02bfa jurists during the time of the Imams would require the writing of a separate book; however, we briefly mention some here.<\/p>\n
The first generation consists of the jurists such as Mu\u1e25ammad b. Muslim, Zur\u0101ra b. A\u02bfyan, Bar\u012bd b. Mu\u02bf\u0101wiya, and Fu\u1e0dayl b. Yas\u0101r, who were trained by Imams al-B\u0101qir and al-S\u0101diq and reached the level of ijtih\u0101d (the ability to independently derive laws from their sources). They are some of the outstanding jurists amongst the companions of these two Imams.<\/p>\n
The second generation is made up of, as it were, the graduates of the school that was founded by these two Imam. For example, we can name Jam\u012bl b. Durr\u0101j, \u02bfAbd All\u0101h b. Maskan, \u02bfAbd All\u0101h b. Bak\u012br, \u1e24am\u0101d b. \u02bfUthm\u0101n, and \u1e24am\u0101d b. \u02bf\u012as\u0101, and Ab\u0101n b. \u02bfUthm\u0101n.<\/p>\n
The third generation includes jurists like Yunus b. \u02bfAbd al-Ra\u1e25m\u0101n, Mu\u1e25ammad b. Ab\u012b \u02bfUmayr, \u02bfAbd All\u0101h b. Mugh\u012bra, \u1e24asan b. Ma\u1e25b\u016bb, and \u1e24asan b. \u02bfAl\u012b b. Fa\u1e0d\u1e0d\u0101l who were trained by M\u016bs\u0101 al-K\u0101\u1e93im and his son, Imam al-Ri\u1e0d\u0101.<\/p>\n
All three of these generations of jurists proved invaluable. After them, the field of ijtih\u0101d has been always open to Sh\u012b\u02bfa scholars and this has continued until the present day. There were also Sh\u012b\u02bfa Jurists before the time of Imam al-B\u0101qir and al-S\u0101diq. They were the students of \u02bfAl\u012b and subsequent the Imams.<\/p>\n
The best books covering the biographies of these early scholars are the Rij\u0101l of Kashsh\u012b and the Rij\u0101l of Naj\u0101sh\u012b.<\/p>\n
In the third and fourth centuries a group of scholars endeavored to compile encyclopedias in Islamic jurisprudence which are referred to as the first jaw\u0101mi\u02bf (\u2018collections\u2019). These scholars are:<\/p>\n
Yunus b. \u02bfAbd al-Ra\u1e25m\u0101n
\nIbn al-Nad\u012bm says in al-Fihrist that he was a great scholar of his time and authored books such as (1) Jaw\u0101mi\u02bf al-\u0100th\u0101r, (2) al-J\u0101mi\u02bf al-Kab\u012br, and (3) Kit\u0101b al-Shar\u0101\u02bei\u02bf.<\/p>\n
Safw\u0101n b. Ya\u1e25y\u0101 Bajal\u012b
\nHe was a distinguished scholar of his time and wrote as many as thirty books.<\/p>\n
3 and 4. \u1e24asan and \u1e24usayn, the sons of Sa\u02bf\u012bd Ahw\u0101z\u012b. Each of them also wrote as many as thirty books.<\/p>\n
A\u1e25mad b. Mu\u1e25ammad b. Kh\u0101lid al-Barq\u012b (d. 274 AH)
\nHe is the author of al-Ma\u1e25\u0101sin, which has fortunately survived and been published.<\/p>\n
Mu\u1e25ammad b. A\u1e25mad b. Ya\u1e25y\u0101 Asha\u02bfr\u012b Qumm\u012b (ca. 293 AH)
\nHe is the author of Naw\u0101dir al-\u1e24ikmah.<\/p>\n
A\u1e25mad b. Mu\u1e25ammad b. Ab\u012b Na\u1e63r Bazan\u1e6d\u012b (d. 221 AH), the author of al-J\u0101mi\u02bf.
\nThese figures belong to Sh\u012b\u02bfa jurists of the Third Century.<\/p>\n
Now we will introduce the prominent Sh\u012b\u02bfa jurists who lived in the Fourth Century:<\/p>\n
Due to the practice of ijtih\u0101d, many great Sh\u012b\u02bfa jurists were trained, some of them are as follows:<\/p>\n
\u1e24asan b. \u02bfAl\u012b b. Ab\u012b \u02bfAq\u012bl, one of the leading scholars of the Sh\u012b\u02bfa and the author of al-Mutamassik bi \u1e24abl \u0100l Ras\u016bl.
\n\u02bfAl\u012b b. \u1e24usayn b. B\u0101buwayh (d. 329 AH): He is the father of \u1e62ad\u016bq and the author of al-Shar\u0101\u02bei\u02bf.
\nMu\u1e25ammad b. \u1e24asan b. Wal\u012bd Qumm\u012b: He enjoyed a very high status and was regarded as the leader of the Qumm\u012b school, to the extent that Shaykh al-\u1e62ad\u016bq relied on his positions and accepted all of his comments on the authenticity of narrators.
\nJa\u02bffar b. Mu\u1e25ammad b. Q\u016bluwayh, (d. 369 AH): He is the teacher of Shaykh al-\u1e62ad\u016bq, and the author of K\u0101mil al-Ziy\u0101r\u0101t. Naj\u0101sh\u012b says that he was a reliable scholar and a master in Islamic jurisprudence and traditions.
\nMu\u1e25ammad b. \u02bfAl\u012b b. al-\u1e24usayn (306-381 AH): Popularly known as \u1e62ad\u016bq, and the author of numerous legal works such as al-Faq\u012bh, al-Muqni\u02bf and al-Hid\u0101ya.
\nMu\u1e25ammad b. A\u1e25mad b. Junayd (d. 385 AH): He is the author of numerous books, most importantly Tahdh\u012bb al-Sh\u012b\u02bfa li-A\u1e25k\u0101m al-Shar\u012b\u02bfa and al-A\u1e25madi f\u012b al-Fiqh al-Mu\u1e25ammad\u012b.
\nIn the 5th century a group of eminent Sh\u012b\u02bfa scholars emerged in the realm of Islamic jurisprudence. Their ideas would be held in esteem by subsequent jurists for a long time. Among them, we can mention the following figures:<\/p>\n
al-Shaykh al-Muf\u012bd (336-413 AH)
\nShar\u012bf al-Murta\u1e0d\u0101 (355-436 AH)
\n3. Shaykh Ab\u016b al-Fat\u1e25 Karajak\u012b (d. 449 AH)
\nShaykh al-\u1e6c\u016bs\u012b (385-460 AH).
\nSall\u0101r Daylam\u012b (d. 463 AH)
\nIbn al-Barr\u0101j (401-489 AH)
\nThere are other scholars whose names, titles, and ideas have been detailed in biographical and historical works.<\/p>\n
This provides a brief list of notable Sh\u012b\u02bfa jurists up to the 5th century. Some of these scholars lived at a time when they suffered severe persecution under hostile regimes. The oppressors, under various pretexts, would sometimes burn the scholars\u2019 libraries, and occasionally even kill them; Shaykh al-\u1e6c\u016bs\u012b wrote a book about jurisprudence entitled Al-Mabs\u016bt, which is recently printed in 8 volumes. In Baghdad, the Sh\u012b\u02bfa were frequently in conflict with followers of the \u1e24anbal\u012b school; in one such conflict, the Shaykh\u2019s library was burned and he had to take refuge in Najaf. He had to leave the city where he had lived for half a century. In Najaf, he established a seminary which has been training brilliant jurists and spreading knowledge for nearly 10 centuries.<\/p>\n