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Infallibles Ali Ibn Musa ar-Reza Hadiths of Imam Reza Documentation of the Hadith by Imam Reza (AS)
Infallibles Ali Ibn Musa ar-Reza Hadiths of Imam Reza Documentation of the Hadith by Imam Reza (AS)
Documentation of the Hadith by Imam Reza (AS)
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Documentation of the Hadith by Imam Reza (AS)
As has been previously cited, reference books of the Ahl al-Bayt—the most important of which was the Book of Imam `AlÄ«, al-Jafr, and al-JÄmi`ah—was transferred from one Imam to another. It thus reached Imam `AlÄ« ibn MÅ«sÄ al-RidÄ from his father.
As regards, the al-Jafr, al-Kishiy in his famous book of biography (i.e. al-RijÄl) has recorded that Nasr ibn QÄbÅ«s was in the house of Imam MÅ«sÄ al-KÄdhim when he saw his son `AlÄ« (i.e. Imam al-RidÄ) reading in a book. Imam al-KÄdhim commented, “This is my son `AlÄ«, and the book he is reading is al-Jafr.”[1178]
It has been also narrated on the authority of `AlÄ« ibn IbrÄhÄ«m, on the authority of Muhammad ibn `ĪsÄ, on the authority of YÅ«nus, on the authority of Abu’l-Hasan (i.e. Imam `AlÄ« ibn MÅ«sÄ al-RidÄ), and on the authority of his father that Ibn FaddÄl said, “As I showed him the Book of `AlÄ«, Imam `AlÄ« ibn MÅ«sÄ al-RidÄ confirmed it, saying: AmÄ«r al-Mu'minÄ«n issued a verdict about the blood money for the wounds of the organs.”[1179]
It has been also narrated on the authority of `AlÄ« ibn IbrÄhÄ«m on the authority of Muhammad ibn `ĪsÄ on the authority of YÅ«nus on the authority of Imam `AlÄ« ibn MÅ«sÄ al-RidÄ, and on the authority of his father on the authority of Ibn FaddÄl that he said, “I showed the Book (i.e. KitÄb al-FarÄ'id)before Abu’l-Hasan (Imam al-RidÄ) as investigation of its authenticity.”[1180]
It has been also narrated on the authority of `AlÄ« ibn IbrÄhÄ«m on the authority of his father that Ibn FaddÄl, Muhammad ibn `ĪsÄ both narrated that YÅ«nus said, “As we presented before him the KitÄb al-FarÄ'id that is reported from AmÄ«r al-Mu'minÄ«n, Imam al-RidÄ confirmed its authenticity.”[1181]
It is true that in the age of Imam al-RidÄ, a new era commenced. It was the era of compilation, foundation, and documentation of the records that are claimed or supposed to have quoted the materials of the Book of Imam `AlÄ« as well as the religious laws reported by the Ahl al-Bayt. During this era, their disciples used to compile and present these books before the holy Imams in order to document them.
This course began noticeably during the age of Imam `AlÄ« ibn MÅ«sÄ al-RidÄ. In this respect, it has been narrated that Ibn FaddÄl and YÅ«nus ibn `Abd al-RahmÄn said, “As we showed him KitÄb al-FarÄ'id (The Book of Laws of Inheritance) that is reported from AmÄ«r al-Mu'minÄ«n, Imam al-RidÄ confirmed it.”[1182]
It has been also narrated that `AbdullÄh al-Ju`afiy said: I, once, visited Imam `AlÄ« ibn MÅ«sÄ al-RidÄ carrying with me a sheet of paper on which it was written, “It is reported that (Imam) Ja`far (al-SÄdiq) said that this world has been represented for the Owner of this Matter (i.e. Imam al-MahdÄ«) like a half of a walnut that is split.” Imam al-RidÄ commented, “This is unquestionably true. Copy it to a sheet made of leather.”[1183]
In this narration, a HadÄ«th that was reported from Imam Ja`far al-SÄdiq is presented before Imam `AlÄ« ibn MÅ«sÄ al-RidÄ in order to investigate whether it is authentic or nor. Imam al-RidÄ, of course, would either check for the HadÄ«th from the Book of Imam `AlÄ« or, more generally, from the HadÄ«ths that he had received from his father and forefathers. At any rate, the aim of presenting the HadÄ«ths before Imam al-RidÄ was to document these narrations that were reported from the three holy Imams—Muhammad al-BÄqir, Ja`far al-SÄdiq, and MÅ«sÄ al-KÄdhim. Naturally, these narrations were mainly reported from Imam `AlÄ« who had reported from the Holy Prophet.
It has been also narrated on the authority of Hamzah ibn `AbdullÄh al-Ja`fairy that Abu’l-Hasan said, “I, once, wrote down on a sheet of paper (the HadÄ«th) that this world has been represented for the Imam (i.e. al-MahdÄ«) like a half of a walnut that is split, and I presented it before Imam al-RidÄ saying, ‘May Allah accept me as ransom for you! Our companions have reported a HadÄ«th that I could not deny; rather I would like to hear it from you.’ As the Imam looked in the paper, he folded it until I thought that he could not stand the matter. He then said, ‘This is true. Write it down on a sheet of leather.’”[1184]
Out of his extensive interest in the recordation of the religious heritage, Imam al-RidÄ used to offer an inkpot to everyone who would write down for the sake of knowledge and the religion. In this respect, it has been narrated that `AlÄ« ibn AsbÄt said that Imam al-RidÄ, once, said, “The treasure about which Almighty Allah, in the Holy Qur'Än, says,
‘And there was beneath it a treasure belonging to them...’ [Holy Qur’Än: 18/82]...”
On hearing this, I said to the Imam that I would like to write down his saying. He immediately extended his hand to take the inkpot and put before me. But I hurried to his hand, kissed it, took the inkpot, and wrote down the saying.[1185]
In addition, Imam al-RidÄ used to confirm that all that which he would say was the pure truth that was inherited from the Holy Prophet and that the genuine heritage of Prophethood was held by none except him. In this respect, it has been narrated that Ya`qÅ«b ibn Ja`far said that he was accompanying Imam `AlÄ« ibn MÅ«sÄ al-RidÄ in Makkah when a man said to him, “You are interpreting the texts of Allah’s Book (i.e. the Holy Qur'Än) in an unprecedented way.” Answering the man, Imam al-RidÄ said,
“Before it was revealed to the people, the Qur'Än had been revealed to us; and before it was explained to the people, it had been explained to us.
We thus know best what is lawful and what is unlawful therein... This is the knowledge of what I have conveyed to you so long as I am bound by this duty. If you accept from me, you should then thank; and if you neglect, then it is Almighty Allah Who witnesses all things.”[1186]
It has been also narrated that `Abd al-SalÄm ibn SÄlih al-Harawiy said that on hearing Imam al-RidÄ saying, “May Allah have mercy upon him who enlivens our Matter,” I asked, “How is your Matter enlivened?” The Imam answered,
“It is enlivened by learning our knowledge and conveying it to the people. Had the people been acquainted with our excellent wording, they would certainly have followed us.”[1187]
It has been also narrated that AbÅ«-Nasr said to Imam al-RidÄ, “May Allah accept me as ransom for you! Some of our companions claim that they hear the traditions that are reported from your fathers and you and then analogize and act upon them!” The Imam answered,
“How strange this is! Nay, by Allah! This does not belong to the religion of Ja`far (al-SÄdiq)! These people have nothing to do with us. They have neglected the obedience to us and occupied our positions. Where is the submission that they have shown to Ja`far and the father of Ja`far? Ja`far has said: Act not upon analogy. Nothing matches analogy except analogy that breaks it.”[1188]
About those who were entrapped by spurious arguments and were confused as regards the religious affairs, Imam al-RidÄ says,
“They have been deceived by spurious matters; therefore, the fact of their religion was confused for them. As they wanted to be guided to the right path of their own accord, they asked why, when, and how. As a result, perdition came upon them from the very place of their expectation. That was because of what their own hands have committed; verily, ‘And thy Lord is not at all a tyrant to His slaves.’
They have not been ordered to do such; rather in such situations what is obligatory upon them is only to stop at situations of perplexity and refer what they have ignored to the learned ones who can infer it (from the Holy Qur'Än), for Almighty Allah says in His Book,
‘Whereas if they had referred it to the messenger and to such of them as are in authority, those among them who are able to infer the matter would have known it’ [Holy Qur’Än: 4/83]
These are certainly the Family of Muhammad. It is they who can infer it from the Qur'Än, and it is they who know best what is lawful and what is unlawful, and it is they who are Almighty Allah’s arguments against His creatures.”[1189]
Imam al-RidÄ is also reported to have written a book entitled SahÄ«fat al-RidÄ that he reported from his forefather. This SahÄ«fah has been frequently published.
He also wrote down the al-RisÄlah al-Dhahabiyyah (the Golden Epistle) for al-Ma'mÅ«n, the `AbbÄsid ruler, who ordered this epistle to be written with liquid gold and thus it took the title of the Golden Epistle. Yet, other historians have mentioned other reasons for this title. This epistle has been published many times.
It is also narrated that the book of al-AhlÄ«lÄ«jiyyah (The Ellipse) was written by Imam al-RidÄ. About this book, Sayyid al-AmÄ«n says, “It comprises effective arguments and excellent topics concerning theology.”
Furthermore, Imam al-RidÄ dictated to his disciples as well as the Muslim jurisprudents and students of jurisprudence numerous items of knowledge, since his sessions were dedicated to teaching and dictations of knowledge.
It has been narrated on the authority of `AlÄ« ibn `AlÄ« al-KhuzÄ`iy (brother of Di`bil, the famous poet) that Imam `AlÄ« ibn MÅ«sÄ al-RidÄ, in the city of TÅ«s in the year AH 198, dictated to us a narration that he reported from his father, MÅ«sÄ ibn Ja`far.[1190]
This narration clearly demonstrates that Imam al-RidÄ, having been interested in the recordation and the records of the religious knowledge, used to dictate Islamic knowledge to the scholars and students of religious knowledge who used to attend his sessions.
Notes:
[1178] Shaykh al-TÅ«siy: RijÄl al-Kishiy 382.
[1179] Shaykh al-TÅ«siy: TahdhÄ«b al-AhkÄm 10: 292 H. 1135.
[1180] Shaykh al-Kulayniy: al-KÄfÄ« 7:327 H. 7.
[1181] Shaykh al-Kulayniy: al-KÄfÄ« 7:330 H. 1.
[1182] Shaykh al-Kulayniy: al-KÄfÄ« 7:33 H. 1.
[1183] Muhammad ibn Hasan al-SaffÄr: BasÄ'ir al-DarajÄt 408 H. 2.
[1184] Muhammad ibn Hasan al-SaffÄr: BasÄ'ir al-DarajÄt 408 H. 4.
[1185] Shaykh al-Kulayniy: al-KÄfÄ« 2:59 H. 9.
[1186] Muhammad ibn Hasan al-SaffÄr: BasÄ'ir al-DarajÄt 198 H. 4.
[1187] Shaykh al-SadÅ«q: Ma`ÄnÄ« al-AkhbÄr 180; `UyÅ«n AkhbÄr al-RidÄ 1:307.
[1188] Al-Himyariy al-Qummiy: Qurb al-IsnÄd 356 H. 1275.
[1189] Al-Hurr al-`Ä€miliy: WasÄ'il al-ShÄ«`ah 27:171 H. 56 as written in al-`AyyÄshiy’s book of TafsÄ«r 1:260 H. 206. See also Al-Borujerdiy: JÄmi` AhÄdÄ«th al-ShÄ«`ah; 1:232.
[1190] Shaykh al-TÅ«siy: al-AmÄliy 1:370-382; al-NajÄshiy: al-RijÄl 277 No. 727.
It has been also narrated on the authority of `AlÄ« ibn IbrÄhÄ«m, on the authority of Muhammad ibn `ĪsÄ, on the authority of YÅ«nus, on the authority of Abu’l-Hasan (i.e. Imam `AlÄ« ibn MÅ«sÄ al-RidÄ), and on the authority of his father that Ibn FaddÄl said, “As I showed him the Book of `AlÄ«, Imam `AlÄ« ibn MÅ«sÄ al-RidÄ confirmed it, saying: AmÄ«r al-Mu'minÄ«n issued a verdict about the blood money for the wounds of the organs.”[1179]
It has been also narrated on the authority of `AlÄ« ibn IbrÄhÄ«m on the authority of Muhammad ibn `ĪsÄ on the authority of YÅ«nus on the authority of Imam `AlÄ« ibn MÅ«sÄ al-RidÄ, and on the authority of his father on the authority of Ibn FaddÄl that he said, “I showed the Book (i.e. KitÄb al-FarÄ'id)before Abu’l-Hasan (Imam al-RidÄ) as investigation of its authenticity.”[1180]
It has been also narrated on the authority of `AlÄ« ibn IbrÄhÄ«m on the authority of his father that Ibn FaddÄl, Muhammad ibn `ĪsÄ both narrated that YÅ«nus said, “As we presented before him the KitÄb al-FarÄ'id that is reported from AmÄ«r al-Mu'minÄ«n, Imam al-RidÄ confirmed its authenticity.”[1181]
It is true that in the age of Imam al-RidÄ, a new era commenced. It was the era of compilation, foundation, and documentation of the records that are claimed or supposed to have quoted the materials of the Book of Imam `AlÄ« as well as the religious laws reported by the Ahl al-Bayt. During this era, their disciples used to compile and present these books before the holy Imams in order to document them.
This course began noticeably during the age of Imam `AlÄ« ibn MÅ«sÄ al-RidÄ. In this respect, it has been narrated that Ibn FaddÄl and YÅ«nus ibn `Abd al-RahmÄn said, “As we showed him KitÄb al-FarÄ'id (The Book of Laws of Inheritance) that is reported from AmÄ«r al-Mu'minÄ«n, Imam al-RidÄ confirmed it.”[1182]
It has been also narrated that `AbdullÄh al-Ju`afiy said: I, once, visited Imam `AlÄ« ibn MÅ«sÄ al-RidÄ carrying with me a sheet of paper on which it was written, “It is reported that (Imam) Ja`far (al-SÄdiq) said that this world has been represented for the Owner of this Matter (i.e. Imam al-MahdÄ«) like a half of a walnut that is split.” Imam al-RidÄ commented, “This is unquestionably true. Copy it to a sheet made of leather.”[1183]
In this narration, a HadÄ«th that was reported from Imam Ja`far al-SÄdiq is presented before Imam `AlÄ« ibn MÅ«sÄ al-RidÄ in order to investigate whether it is authentic or nor. Imam al-RidÄ, of course, would either check for the HadÄ«th from the Book of Imam `AlÄ« or, more generally, from the HadÄ«ths that he had received from his father and forefathers. At any rate, the aim of presenting the HadÄ«ths before Imam al-RidÄ was to document these narrations that were reported from the three holy Imams—Muhammad al-BÄqir, Ja`far al-SÄdiq, and MÅ«sÄ al-KÄdhim. Naturally, these narrations were mainly reported from Imam `AlÄ« who had reported from the Holy Prophet.
It has been also narrated on the authority of Hamzah ibn `AbdullÄh al-Ja`fairy that Abu’l-Hasan said, “I, once, wrote down on a sheet of paper (the HadÄ«th) that this world has been represented for the Imam (i.e. al-MahdÄ«) like a half of a walnut that is split, and I presented it before Imam al-RidÄ saying, ‘May Allah accept me as ransom for you! Our companions have reported a HadÄ«th that I could not deny; rather I would like to hear it from you.’ As the Imam looked in the paper, he folded it until I thought that he could not stand the matter. He then said, ‘This is true. Write it down on a sheet of leather.’”[1184]
Out of his extensive interest in the recordation of the religious heritage, Imam al-RidÄ used to offer an inkpot to everyone who would write down for the sake of knowledge and the religion. In this respect, it has been narrated that `AlÄ« ibn AsbÄt said that Imam al-RidÄ, once, said, “The treasure about which Almighty Allah, in the Holy Qur'Än, says,
‘And there was beneath it a treasure belonging to them...’ [Holy Qur’Än: 18/82]...”
On hearing this, I said to the Imam that I would like to write down his saying. He immediately extended his hand to take the inkpot and put before me. But I hurried to his hand, kissed it, took the inkpot, and wrote down the saying.[1185]
In addition, Imam al-RidÄ used to confirm that all that which he would say was the pure truth that was inherited from the Holy Prophet and that the genuine heritage of Prophethood was held by none except him. In this respect, it has been narrated that Ya`qÅ«b ibn Ja`far said that he was accompanying Imam `AlÄ« ibn MÅ«sÄ al-RidÄ in Makkah when a man said to him, “You are interpreting the texts of Allah’s Book (i.e. the Holy Qur'Än) in an unprecedented way.” Answering the man, Imam al-RidÄ said,
“Before it was revealed to the people, the Qur'Än had been revealed to us; and before it was explained to the people, it had been explained to us.
We thus know best what is lawful and what is unlawful therein... This is the knowledge of what I have conveyed to you so long as I am bound by this duty. If you accept from me, you should then thank; and if you neglect, then it is Almighty Allah Who witnesses all things.”[1186]
It has been also narrated that `Abd al-SalÄm ibn SÄlih al-Harawiy said that on hearing Imam al-RidÄ saying, “May Allah have mercy upon him who enlivens our Matter,” I asked, “How is your Matter enlivened?” The Imam answered,
“It is enlivened by learning our knowledge and conveying it to the people. Had the people been acquainted with our excellent wording, they would certainly have followed us.”[1187]
It has been also narrated that AbÅ«-Nasr said to Imam al-RidÄ, “May Allah accept me as ransom for you! Some of our companions claim that they hear the traditions that are reported from your fathers and you and then analogize and act upon them!” The Imam answered,
“How strange this is! Nay, by Allah! This does not belong to the religion of Ja`far (al-SÄdiq)! These people have nothing to do with us. They have neglected the obedience to us and occupied our positions. Where is the submission that they have shown to Ja`far and the father of Ja`far? Ja`far has said: Act not upon analogy. Nothing matches analogy except analogy that breaks it.”[1188]
About those who were entrapped by spurious arguments and were confused as regards the religious affairs, Imam al-RidÄ says,
“They have been deceived by spurious matters; therefore, the fact of their religion was confused for them. As they wanted to be guided to the right path of their own accord, they asked why, when, and how. As a result, perdition came upon them from the very place of their expectation. That was because of what their own hands have committed; verily, ‘And thy Lord is not at all a tyrant to His slaves.’
They have not been ordered to do such; rather in such situations what is obligatory upon them is only to stop at situations of perplexity and refer what they have ignored to the learned ones who can infer it (from the Holy Qur'Än), for Almighty Allah says in His Book,
‘Whereas if they had referred it to the messenger and to such of them as are in authority, those among them who are able to infer the matter would have known it’ [Holy Qur’Än: 4/83]
These are certainly the Family of Muhammad. It is they who can infer it from the Qur'Än, and it is they who know best what is lawful and what is unlawful, and it is they who are Almighty Allah’s arguments against His creatures.”[1189]
Imam al-RidÄ is also reported to have written a book entitled SahÄ«fat al-RidÄ that he reported from his forefather. This SahÄ«fah has been frequently published.
He also wrote down the al-RisÄlah al-Dhahabiyyah (the Golden Epistle) for al-Ma'mÅ«n, the `AbbÄsid ruler, who ordered this epistle to be written with liquid gold and thus it took the title of the Golden Epistle. Yet, other historians have mentioned other reasons for this title. This epistle has been published many times.
It is also narrated that the book of al-AhlÄ«lÄ«jiyyah (The Ellipse) was written by Imam al-RidÄ. About this book, Sayyid al-AmÄ«n says, “It comprises effective arguments and excellent topics concerning theology.”
Furthermore, Imam al-RidÄ dictated to his disciples as well as the Muslim jurisprudents and students of jurisprudence numerous items of knowledge, since his sessions were dedicated to teaching and dictations of knowledge.
It has been narrated on the authority of `AlÄ« ibn `AlÄ« al-KhuzÄ`iy (brother of Di`bil, the famous poet) that Imam `AlÄ« ibn MÅ«sÄ al-RidÄ, in the city of TÅ«s in the year AH 198, dictated to us a narration that he reported from his father, MÅ«sÄ ibn Ja`far.[1190]
This narration clearly demonstrates that Imam al-RidÄ, having been interested in the recordation and the records of the religious knowledge, used to dictate Islamic knowledge to the scholars and students of religious knowledge who used to attend his sessions.
Notes:
[1178] Shaykh al-TÅ«siy: RijÄl al-Kishiy 382.
[1179] Shaykh al-TÅ«siy: TahdhÄ«b al-AhkÄm 10: 292 H. 1135.
[1180] Shaykh al-Kulayniy: al-KÄfÄ« 7:327 H. 7.
[1181] Shaykh al-Kulayniy: al-KÄfÄ« 7:330 H. 1.
[1182] Shaykh al-Kulayniy: al-KÄfÄ« 7:33 H. 1.
[1183] Muhammad ibn Hasan al-SaffÄr: BasÄ'ir al-DarajÄt 408 H. 2.
[1184] Muhammad ibn Hasan al-SaffÄr: BasÄ'ir al-DarajÄt 408 H. 4.
[1185] Shaykh al-Kulayniy: al-KÄfÄ« 2:59 H. 9.
[1186] Muhammad ibn Hasan al-SaffÄr: BasÄ'ir al-DarajÄt 198 H. 4.
[1187] Shaykh al-SadÅ«q: Ma`ÄnÄ« al-AkhbÄr 180; `UyÅ«n AkhbÄr al-RidÄ 1:307.
[1188] Al-Himyariy al-Qummiy: Qurb al-IsnÄd 356 H. 1275.
[1189] Al-Hurr al-`Ä€miliy: WasÄ'il al-ShÄ«`ah 27:171 H. 56 as written in al-`AyyÄshiy’s book of TafsÄ«r 1:260 H. 206. See also Al-Borujerdiy: JÄmi` AhÄdÄ«th al-ShÄ«`ah; 1:232.
[1190] Shaykh al-TÅ«siy: al-AmÄliy 1:370-382; al-NajÄshiy: al-RijÄl 277 No. 727.
