{"id":3960,"date":"2020-03-12T03:55:32","date_gmt":"2020-03-12T03:55:32","guid":{"rendered":""},"modified":"2020-03-12T03:55:32","modified_gmt":"2020-03-12T03:55:32","slug":"the-intellectual-legacy-of-the-shiah","status":"publish","type":"post","link":"https:\/\/shiastudies.com\/en\/3960\/the-intellectual-legacy-of-the-shiah\/","title":{"rendered":"The Intellectual Legacy of the Shi\u2018ah"},"content":{"rendered":"

The Intellectual Legacy of the Shi\u2018ah<\/strong><\/h4>\n

The importance of writing and compilation in the sacred laws of Islam is proverbial to all and sundry. For, one of the most significant ways of transferring knowledge and learning is through writing. The Arab society, prior to the advent of Islam had acquired the least benefit from this blessing, and only very few were able to read and write.[60][597]
\nBut the need to record and put into writing the verses of the Qur\u2019an for learning and teaching were only felt immediately after the Prophetic mission and the receipt of revelations. As Ibn Hisham has narrated: Before \u2018Umar ibn al-Khattab became Muslim, his sister, Fatimah bint al-Khattab and her husband Sa\u2018id ibn Zayd had become Muslims and covertly and away from the attention of \u2018Umar, Khabbab ibn Irt was teaching them Surah Ta Ha on a writing parchment which was called sahifah.[61][598]
\nIn Medina, the Noble Messenger (S) had selected a group of Muslims who were able to put into writing the divine revelation. The Commander of the Faithful \u2018Ali (\u2018a), in addition to being the regular scribe of the revelation, the Holy Prophet (S) constantly explained to him the definitive verses {muhkamat} and allegorical verses {mutashabihat}[62][599] as well as the abrogator {nasukh} and abrogated {mansukh} verses.
\n\u2018Ali (\u2018a) had also written a book entitled, \u201cSahifah al-Jami\u2018ah\u201d as dictated by the Messenger of Allah (S), which encompassed the lawful {halal} and the unlawful {haram}, obligatory {wajib} and recommended {mustahab} acts, as well as laws and that which the people need in this world and in their life in the hereafter.[63][600] Two other books\u2014one entitled \u201cSahifah\u201d about penalties {diyyat} and another book entitled \u201cFara\u2019idh\u201d\u2014have also been attributed to the Imam.[64][601]
\nOther companions of the Holy Prophet (S) also compiled collections of his sayings and traditions, which they called \u201csahifah\u201d. Abu Hurayrah has been narrated by Bukhari to have said: Of all the companions of the Prophet, I have the most number of narrating the Prophet\u2019s hadiths with the exception of \u2018Abd Allah ibn \u2018Amru because he used to write whatever he would hear from the Prophet while I was not writing them.[65][602]
\nAfter the demise of the Prophet (S), however, the second caliph \u2018Umar ibn al-Khattab prohibited the writing of hadith.[66][603] This state of affairs persisted until such time that \u2018Umar ibn \u2018Abd al-\u2018Aziz during the latter part of the first century AH annulled this prohibition and he wrote to Abu Bakr ibn Hazm to record in writing the hadiths of the Messenger of Allah (S).[67][604]
\nThis task was not realized until the end of the first half of the second century AH because according to Ghazzali, the first writers of books on hadith among the Ahl as-Sunnah were Ibn Jarih, Mu\u2018ammar ibn Rashid, Malik ibn Anas, and Sufyan ath-Thawri[68][605] who were related to the second half of the second century AH and the years of their demise were 150, 152, 179, and 161 AH respectively.
\nYet, this process was never suspended among the Shi\u2018ah, and great Shi\u2018ah among the companions of the Prophet (S) such as Salman al-Farsi, Abu Dharr al-Ghiffari and Abu Rafi\u2018 al-Qibti made the pioneering steps in the field of writing and composition. Ibn Shahr Ashub says, Ghazzali believes that the first book written in the Muslim world is the book of Ibn Jarih on the works and types of exegeses {tafasir} narrated from Mujahid and \u2018Ata\u2019 in Mecca. Next to his book is the book of Mu\u2018ammar ibn Rashid San\u2018ani in Yemen; then, the book Muwatta\u2019 of Malik ibn Anas in Medina; followed by the book Jami\u2018ah of Sufyan ath-Thawri. This is not correct, however, for the first book in the Muslim world is written by the Commander of the Faithful (\u2018a) who compiled the Qur\u2019an. Next to him, Salman al-Farsi, Abu Dharr al-Ghiffari, Asbagh ibn Nubatah, and \u2018Abd Allah ibn Abi Rafi\u2018 had also made steps in writing and composition. And after them, Imam Zayn al-\u2018Abidin (\u2018a) composed the Sahifah al-Kamilah.[69][606]
\nIbn Nadim also regard the first account of writing among the Shi\u2018ah as related to the first century AH.[70][607] In view of the Shi\u2018ah\u2019s lead in writing, composition and compiling the Prophetic works, Dhahabi in describing the status of Aban ibn Taghlib thus says: \u201cIf the reliability of persons such as Aban is not accepted because of his inclination to Shi\u2018ism, so many of the Prophetic works and hadiths will perish.\u201d[71][608]
\nAs such, the jurists and hadith scholars {muhaddithun} of the Ahl as-Sunnah, particularly the founders of the four schools of thought {madhahib}, in addition to utilizing intermediaries to Imam as-Sadiq (\u2018a), had also learned from the Shi\u2018ah muhaddithun and received hadiths from them.[72][609]
\nMeanwhile, regarding the number of books written by Shi\u2018ah during the first three centuries AH, the author of Wasa\u2019il ash-Shi\u2018ah has said: \u201cThe scholars and muhaddithun during the period of the pure Imams (\u2018a), from the time of the Commander of the Faithful (\u2018a) up to the time of Imam Hasan al-\u2018Askari (\u2018a), have written six thousand and six hundred books.\u201d[73][610]
\nThe Shi\u2018ah during those periods made remarkable accomplishments in the various fields of knowledge of the day such as literature, lexicography, poetry, sciences of the Qur\u2019an {\u2018ulum al-qur\u2019an}, exegesis {tafsir}, hadith, principles of jurisprudence {usul al-fiqh}, scholastic theology {\u2018ilm al-kalam or simply kalam}, history, life conduct of the Prophet (S) {sirah}, rijal, and ethics.
\nThey have made many writings and literary works while leading in most fields. Abu\u2019l-Aswad Daw\u2019ili, a Shi\u2018ah poet, was the founder of the science of Arabic syntax {nahw}.[74][611] He was the first to put the dots in the copies of the Qur\u2019an.[75][612] The first book on lexicography among the Muslims is Kitab al-\u2018Ayn written by Khalil ibn Ahmad[76][613] who has been one of the Shi\u2018ah scholars.[77][614]
\nIn the field of the life conduct {sirah} and battles {maghazi} of the Prophet (S), the first book was written by Ibn Ishaq who, according to Ibn Hajr, was a Shi\u2018ah.[78][615]
\nAfter undertaking this cursory glance, we shall now explain a bit about the sciences of hadith, jurisprudence and scholastic theology that the Shi\u2018ah school has a particular disposition, keeping into account its fundamentals and principles in these fields.<\/h4>\n

Hadith<\/strong><\/span>
\nNext to the Qur\u2019an, the hadith or the sunnah which is the second source of Islamic jurisprudence, means the saying, action and tacit approval of the Infallibles (\u2018a). The Ahl as-Sunnah confine the hadith to only the saying, action and tacit approval of the Prophet (S). The Shi\u2018ah, however, regard the saying, action and tacit approval of the infallible Imams (\u2018a) as proof {hujjah} and part of the corpus of hadith.[79][616]
\nNow, we shall survey the works on hadith during the period of the presence of the Imams (\u2018a) in four categories, which consist of four phases:<\/h4>\n

First Category<\/strong><\/span>
\nBased on the opinion of Najashi, the first category of the Shi\u2018ah hadith recorders were Abu Rafi\u2018 al-Qibti, \u2018Ali ibn Abi Rafi\u2018, Rabi\u2018ah ibn Sumi\u2018, Sulaym ibn Qays Hilali, Asbagh ibn Nabatah Majashi\u2018i, and \u2018Abd Allah ibn Hurr Ju\u2018fi.[80][617] They were among the companions of the Commander of the Faithful, Imam al-Hasan and Imam al-Husayn (\u2018a).<\/h4>\n

Second Category<\/strong><\/span>
\nAccording to some scholars, there were twelve persons who had written books and treatises among the companions of Imam as-Sajjad and Imam al-Baqir (\u2018a).[81][618] One may mention Aban ibn Taghlib among them. He occupied a special station in the eyes of the pure Imams (\u2018a) so much so that Imam al-Baqir (\u2018a) said to him: \u201cIn the mosque of Medina you give religious edicts {fatawa} to the people as I want individuals like you to be seen among my Shi\u2018ah.\u201d[82][619]
\nNajashi says, \u201cAban ibn Taghlib, may Allah be pleased with him, was one of the forerunners in the various fields of knowledge such as the Qur\u2019an, jurisprudence, hadith, literature, lexicography, and syntax.\u201d Aban has written about these fields such as his Tafsir, Gharib al-Qur\u2019an and Kitab al-Fadha\u2019il.[83][620]
\nThe same is true regarding Abu Hamzah ath-Thumali about whom Imam as-Sadiq (\u2018a) has said: \u201cAbu Hamzah was like Salman (al-Farsi) of my time.\u201d[84][621] Among his books and treatises are Kitab an-Nawadir, Kitab az-Zuhd and Tafsir al-Qur\u2019an.[85][622]<\/h4>\n

Third Category<\/strong><\/span>
\nThe time of Imam as-Sadiq (\u2018a) was a period of scientific progress and advancement in the Muslim society while the Shi\u2018ah had enjoyed relative freedom. According to Shaykh al-Mufid, the number of students of Imam as-Sadiq (\u2018a) was approximately four thousands.[86][623]
\nHasan ibn \u2018Ali Washa\u2019, a companion of Imam ar-Ridha (\u2018a) says that he has seen nine hundred people in Masjid Kufah who have all been narrating hadiths from Imam as-Sadiq (\u2018a).[87][624] So, out of the Imam\u2019s replies to the questions posed to him, four hundred books have been written[88][625] all of which have been known as Al-Asl {The Principle or Essence}.
\nThere have also been other books, apart from the ones mentioned, in various fields and sciences written by the companions and students of Imam as-Sadiq (\u2018a).<\/h4>\n

Fourth Category<\/strong><\/span>
\nDuring this period which was after the time of Imam as-Sadiq (\u2018a), many books on hadith have been written. For example, Husayn ibn Sa\u2018id al-Kufi, a companion of Imam ar-Ridha (\u2018a), has written thirty books on hadith.[89][626]
\nMuhammad ibn Abi \u2018Umayr, another companion of Imam ar-Ridha (\u2018a), has written ninety four books while Safwan ibn Bajli, a companion of both Imam ar-Ridha and Imam al-Jawad (\u2018a), have authored thirty books most of which have the titular appellation of Jami\u2018 {collection, compendium or anthology}. The latter compilers of hadith such as Thiqat al-Islam al-Kulayni, Shaykh as-Saduq and Shaykh at-Tusi have benefited from those books in writing their own collections.<\/h4>\n

Lesson 24: Summary<\/strong><\/span>
\nThe importance of writing in the sacred laws of Islam is proverbial to all and sundry. With the receipt of the divine revelation, the need for recording it in writing was felt, and a number of scribes of the revelation were known.
\nThe Commander of the Faithful (\u2018a) and a number of other companions of the Prophet (S) had compiled some collections of the hadiths of the Prophet (S) which were known together as Sahifah.
\nAmong the Ahl as-Sunnah, the first books on hadith have been related to the second half of the second century AH because the second caliph \u2018Umar ibn al-Khattab had prohibited the writing of hadith. This prohibition among the Shi\u2018ah, however, did not prevail, and the first writers among the companions of the Prophet (S) were Salman al-Farsi, Abu Dharr al-Ghiffari and Abu Rafi\u2018 al-Qibti.
\nShi\u2018ah up to the time of Imam Hasan al-\u2018Askari (\u2018a) had written six thousand and six hundred books.
\nWe shall survey the works on hadith written by the Shi\u2018ah during the whole period of the presence of the pure Imams (\u2018a) in four categories that consist of four phases.
\nFirst category: Companions of the Commander of the Faithful, Imam al-Hasan and Imam al-Husayn (\u2018a).
\nSecond category: Companions of Imam as-Sajjad and Imam al-Baqir (\u2018a).
\nThird category: Companions of Imam as-Sadiq (\u2018a).
\nFourth category: Companions of Imam al-Kazim, Imam ar-Ridha, Imam al-Jawad, Imam al-Hadi, and Imam Hasan al-\u2018Askari (\u2018a).
\nshiastudies.com\/en<\/a><\/h4>\n","protected":false},"excerpt":{"rendered":"

The importance of writing and compilation in the sacred laws of Islam is proverbial to all and sundry. For, one of the most significant ways of transferring knowledge and learning is through writing. The Arab society, prior to the advent of Islam had acquired the least benefit from this blessing, and only very few were able to read and write.[60][597]<\/p>\n","protected":false},"author":2,"featured_media":9966,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[7453,7765],"tags":[10822,18829],"class_list":["post-3960","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-bank-of-subjects-of-articles","category-shia-studies","tag-shaistudies","tag-the-intellectual-legacy-of-the-shiah"],"_links":{"self":[{"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/posts\/3960","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/comments?post=3960"}],"version-history":[{"count":0,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/posts\/3960\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/media\/9966"}],"wp:attachment":[{"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/media?parent=3960"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/categories?post=3960"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/tags?post=3960"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}