Scholarly Authority of
the Ahl al-Bayt (A.S.) for Islamic Scholars
Dr. 'Abd al-Karim Bi-Azar
Shirazi
Translated by: Sayyid 'Ali Shahbaz
The marja'iyyat or authority of the Ahl al-Bayt in matters of religion
is the common point shared by all denominations of Islam, and this could
be an ideal platform for resolving issues of difference among the
jurisprudential schools. By marja'iyyat-i 'ilmi (scholarly authority),
we mean the common point on which all Muslims are unanimous and to which
all issues of difference could be referred, especially in the domain of
ideological and legal (shar'i) matters, where the authority of the Ahl
al-Bayt is the only instrument for expounding the realities of the Holy
Qur'an and the sunnah of Prophet Muhammad (S.A.W.), in view of the Word
of God:
"O' you who believe! Obey God and obey the Prophet and those vested with
authority from among you; and then if you have dispute about anything
refer it to God and the Prophet if you believe in God and the Last Day
(of Judgement). This is the best and the fairest way of ending (the
dispute)." (4:59)
It is obvious from the wording of the above ayah that "refer it to God"
means reference to the Book of God, and in instances where the ayahs of
the Holy Qur'an need to be properly expounded, the reference has been
made to the Prophet.
"And We revealed not unto you (O Prophet) the Book but that you may
explain unto them that which they differ about..." (16:64)
In the light of this ayah, Prophet Muhammad (S.A.W.) was the source of
scholarly authority (marja 'iyyat) for Muslims of this days, and
according to all denominations of Islam, he duly introduced Imam 'Ali
(A.S.) and the other Imams of his blessed Household (Ahl al-Bayt) as the
legatees of his knowledge with the words (cited here from Sahih Muslim,
hadith 2408, on the authority of Zayd bin Arqam):
"... I am about to receive a messenger (the angel of death) from my Lord
and will respond (would bid goodbye to you); but I am leaving among you
two weighty things (thaqalayn); the first is the Book of Allah and
adhere to it; and (the second are) my Ahl al-Bayt, I remind you by God
(of your duties) to my Ahl al-Bayt, I remind you by God (of your duties)
to my Ahl al-Bayt, he repeated it three time)." When Zayd was asked who
were the Prophet's Ahl al-Bayt, he said: Those to whom sadaqah is
forbidden. [Imam] 'Ali (A.S.) and his descendants...).
This famous hadith which adds that Muslims will never go astray if they
hold fast to the thaqalayn, has been widely recorded in the sihah
(authentic) works of the Sunni Muslims on the authority of over 33
prominent companions of the Prophet. According to contemporary Egyptian
scholar, Shaykh Muhammad Abu Zuhrah, the Hadith al-Thaqalayn is proof
and document of the Imamate of the Ahl al-Bayt and their authority in
the fields of knowledge and jurisprudence.
Another leading Sunni scholar, Dr. Muhammad 'Abduh Yamani, writes:
The authentic (sahih) hadith: "inni tarikun fkum al-thaqalayn kitab
Allah wa 'itrati (I am leaving behind among you two weighty things, the
Book of God and my progeny)", as recorded in the authoritative hadith
literature of Sunni Muslims, is a confirmation of the fact that the Ahl
al-Bayt possess the scholarly authority for all Muslims, and are the
model, and the living example in the field of knowledge, probity and
adherence to Islam in its pristine purity as promulgated by their
ancestor Prophet Muhammad (S.A.W.).
The Rector of al-Azhar, Shaykh Mahmud Shaltut (1958-1963) - referring to
certain variations of this hadith in Sunni sources where the word
sunnati (my practice) has been substituted for 'itrati - notes the
unanimity between sunnah and 'itrah, and writes:
Hadith al-Thaqalayn has come in different variations with the words "the
Book of God and my progeny ('itrati)" mentioned in some of them. Without
a doubt sunnah is the same code to which the Prophet and his noble
progeny adhered.
Martyr Ayatullah Murtaza Mutahhari has an interesting incident to relate
in this regard:
We were studying in Qum when we come across issues of the new magazine
Risalat al-Islam published by Dar at-Taqrib, where an article by a Sunni
scholar quoting the Hadith al-Thaqalayn wrote: "the Prophet said: I am
leaving behind among you the thaqalayn, the Book of Allah and my sunnah..."
The Late Grand Ayatullah, Sayyid Husayn Burujirdi, who dealt with
profound prudence in such matters, instructed an erudite student by the
name of Shaykh Qawam Weshnaweh'i to browse through Sunni sources and
extract this hadith, which, in over 200 of the authoritative Sunni books
quotes the Prophet as saying: "I am leaving behind among you two weighty
things, the Book of Allah and my progeny ('itrati)." It was not the
purpose to say that the prophet even in one instance had not said the
"Book of God and my sunnah". Since there is no incompatibility between
the two versions "Book and my sunnah" and "Book and my progeny", in view
of the fact that the progeny is for clarifying the sunnah. Likewise, it
is not the question whether it is right to refer to sunnah or to 'itrah,
for the simple reason that it is the progeny ('itrah) which is the real
reflector of the sunnah, since the progeny is the repository of all
aspects of the Prophet's sunnah. The Prophet by stressing "the Book of
God and my 'Itrah" actually meant to say that Muslims should learn about
his real sunnah from his progeny. Thus, the Prophet's words: "I am
leaving behind among you the Book of God and my progeny ('itrati)," are
an indivisible part of his sunnah in view of the fact that this is a
clear hadith from him. In short, Shaykh Qawam Weshnaweh'i compiled a
treatise in this regard which was sent to Dar al-Taqrib in Egypt. Dar
al-Taqrib duly published and distributed the treatise...
According to Ayatullah Muhammad Wa'iz -Zadeh Khurasani, who is a vocal
advocate of Islamic unity:
Grand Ayatullah Burujirdi was of the opinion that the Shi'ites (in the
inter-Islamic dialogue) should focus on the scholarly marja'iyyat of the
Ahl al-Bayt instead of raising the issue of the caliphate of Imam 'Ali
(A.S.) which is a historical question related to the past. It is obvious
that if the Shi'ites content themselves by stressing the marja'iyyat of
the Ahl al-Bayt on the basis of the documented evidence of Hadith al-Thaqalayn,
they will be able to overcome the absurd enmities and gather all Muslims
on the platform of the beauties of the theological expression of the
Prophet's progeny and the glorious figh of the Ahl al-Bayt.
The Scholarly Marja'iyyat of Imam 'Ali (A.S.)
Anas bin Malik narrates, that Prophet Muhammad (S.A.W.) addressing Imam
'Ali (A.S.) said: "anta tabyinun li-ummati ma ikhtalafu fihi ba'di (you
are the elucidator for my ummah in what they differ after me)."
One of the important duties of imamah (leadership) and Qur'an and the
scholarly heritage of the Prophet and their proper transmission to the 'ulama'
and scholars as well as elucidating the differences that are likely to
crop up among the ummah. The importance of this duty becomes clearer
when we see that many a conqueror has emerged victorious on the
battlefield against big countries only to be vanquished by the culture
of the conquered people and compelled to propagate their beliefs and
customs. An evident example in this regard is the military victories of
the Mongols over the Muslims. Soon these fierce conquerors were
conquered by Islam and the Holy Qur'an, and became devout Muslims and
propagators of faith.
The revolution brought about by Islam was transformation of faith and
culture which, more than military encounters, required scholarly and
cultural battles. Imam 'Ali (A.S.) was aware of this vital factor, and
after the passing away of his cousin the Prophet, he decided to compile
the Holy Qur'an and vowed that until he had not written down the
heavenly scripture he would not put the cloak around his shoulders to
leave the house, except for the performance of the prayers. Accordingly,
on the basis of all that had been taught to him by the Prophet
concerning nasikh wa mansukh (abrogator and abrogated), muhhkam wa
mutashabih (clear and allegorical) and zahir wa batin (esoteric and
exoteric) of the Holy Qur'an, he expounded and elaborated to his sons,
Imam Hasan (A.S.) and Imam Husayn (A.S.), and to such peerless disciples
as 'Abdullah bin 'Abbas, 'Abdullah bin Mas'ud and several other
companions of the Prophet. Imam 'Ali (A.S.) thus groomed a generation
that would not only counter the cultural attacks and reply to the
ideological controversies by scholars of the conquered nations, but
would also cater to the jurisprudential and judicial needs of jurists
and explain in the most rational manner the principles of belief and
various other issues of the Islamic culture to the newly - converted
Muslims.
Imam 'Ali (A.S.) and Science of Tafsir (Exegesis)
A glance at the exegesis of the Holy Qur'an proves beyond doubt that
Imam 'Ali (A.S.) is the doyen of all exegetes. The eminent Egyptian
scholar Jalal al-Din Suyuti (d. 911 AH) says that among the caliphs,
most of the narrations are from Imam 'Ali bin Abi Talib (A.S.). Ibn
'Abbas, from whom much of the hadith concerning the exegesis of the Holy
Qur'an has been narrated, was the cousin and student of Imam 'Ali
(A.S.). As mentioned by the 6th century AH Mu'tazalite scholar, Ibn Abi
al-Hadid, when Ibn 'Abbas was asked about his knowledge compared to that
of his cousin (the Imam), he replied: "It is like a drop of rain in
front of a vast ocean."
The students of Imam 'Ali (A.S.) in the science of exegesis later
flowered into founders of schools of Qur'anic exegesis in Makkah,
Madinah and Kufa.
Imam 'Ali (A.S.), Inventor of Arabic Grammar
In order to safeguard the beauty of language of the Holy Qur'an and to
prevent distortion in its style and its unmatched eloquence, Imam 'Ali
(A.S.) trained and assigned Abu al-Aswad Duali to formulate Arabic
grammar under his supervision. Later, Abu al-Aswad, by benefiting from
what he had learned of the science of grammar from the Imam, regulated
the syntax of the Holy Qur'an by fixing vowels and diacritical points (i'rab).
Imam 'Ali (A.S.) and the Science of Qira'ah
The pioneers in the science of qira'ah or proper recitation of the Holy
Qur'an, such as Abu 'Umar and 'Asim bin 'Abd al-Rahman Salmi Farisi, say
that they learned this art from Imam 'Ali bin Abi Talib (A.S.).
Imam 'Ali (A.S.) and the Science of Theology
Ibn Abi al-Hadid says in the introduction to his renowned commentary on
the Nahj al-Balaghah: "The science of theology (kalam) and doctrinal
beliefs (i'tiqadat), which are superior branch of knowledge, have been
extracted from the wording and expressions of Imam 'Ali (A.S.)." Irbili
writes in Kashf al-Ghummah fi Ma'rifah al-A'immah that the leaders of
the theological schools such as the Ash'arites, Mu'tazalites, Shi'ites
and even the Kharijites, trace their theological roots to Imam 'Ali
(A.S.).
Imam 'Ali (A.S.) and the Science of Fiqh
In addition to the Imami jurisprudents, whose principles of fiqh are
directly from Imam 'Ali (A.S.), all other founders of juristic schools
trace their science to the Imam. For instance, Ahmad bin Hanbal learned
fiqh from Shafi'i who was a student of Malik bin Anas and Muhammad bin
Hasan and the latter was taught by Abu Hanifah, who along with Malik bin
Ansa, had acquired the principles of this science from Imam Ja'far
al-Sadiq (A.S.), the direct successor of the knowledge of Imam 'Ali
(A.S.).
Imam Ali (A.S.) and the Science of Eloquence
As is evident from the Nahj al-Balaghah, Imam 'Ali (A.S.) is the leader
in the field of eloquence and beauty of language. This book which is a
treasure trove of wisdom, among other things, contains the rules of
administration and Islamic polity. The sermons, letters and aphorisms of
Imam 'Ali (A.S.) are considered as a living miracle for all those
wishing to quench their intellectual thirst.
Imam 'Ali (A.S.) and esoteric Knowledge
Dr. Abu al-Wafa' Ghunaymi al-Taftazani of Cairo University who is a sufi
elder, writes in his introduction to the 11 century AH scholar Shaykh
Hurr al-'Amili's celebrated work, Wasai'l al-Shi'ah:
Sufi leaders and elders such as Rifa'i, Badawi, Ibrahim al-Dasuqi and 'Abd
al-Qadir Gilani, who are considered among the prominent Sunni 'ulama',
attribute their schools (tariqah) to the teachings of some of the Imams
of the Ahl al-Bayt and through them to Imam 'Ali (A.S.) and Prophet
Muhammad (S.A.W.). The Prophet's saying: Ana madinah al-'ilm wa 'Aliyyun
babuha (I am the city of knowledge and 'Ali is its gateway) has special
significance for Gnostics and their emphasis on esoteric or spiritual
sciences which they consider as real knowledge and maintain that except
for Imam 'Ali (A.S.) no one possess this characteristic.
In most Sunni books there are ample proofs that Imam 'Ali (A.S.) was the
repository of esoteric knowledge. For example, when 'Umar ibn al-Khattab
while touching the Hajar al-Aswad at the Holy Ka'bah, said: "I know that
you are a mere stone without any benefit or harm. If I had not seen the
prophet kissing you, I would never have kissed you." Imam 'Ali (A.S.)
immediately said: "It does benefit and cause harm. God has deposited the
covenant with the world of creation in this stone, and this stone will
bear witness on the Day of Resurrection in the favour of those who
adhered to their covenant." On hearing this 'Umar ibn al-Khattab said:
"O Aba al-Hasan! May God make me not live in the land where you are not
present."
This account proves that the marjai'yyat and imamate of Imam 'Ali (A.S.)
was recognised and accepted without the least doubt by even the caliphs.
Source of Knowledge of the Ahl al-Bayt (A.S.)
The following are the sources of knowledge of the Ahl al-Bayt (A.S.).
1. The Holy Qur'an: On the basis of numerous hadith, the Ahl al-Bayt are
the Ahl al-Dhikr (16:43), well versed in the knowledge of the Holy
Qur'an and are its authoritative exegetes.
2. Prophet Muhammad (S.A.W.), whose famous hadith reads: "I am the City
of Knowledge and 'Ali is its Gateway."
3. The Predecessor Imam.
4. Awareness and Personal Experience.
Marja'iyyat of Imam 'Ali (A.S.) For the Prophet's Companions
The Holy Qur'an says: "So ask the People of the Reminder (Ahl al-Dhikr)
if you do not know." (16:43)
Abu Ja'far Muhammad bin Jarir al-Tabari writes in his exegesis Jami' al-Bayan
on his chain of authority that when this ayah was revealed, Imam 'Ali
(A.S.) said: "We are the Ahl al-Dhikr."
Ibn Qayyim writes that the prominent companions of the Prophet used to
refer to Imam as the Ahl al-Dhikr and the expert on the Holy Qur'an, and
would seek clarifications for their doubts.
Ibn 'Asim quotes the first caliph Abu Bakr as saying: "O Muslims, this
'Ali (A.S.) is the legatee of the Prophet's knowledge; whoever doubts
his righteousness is a hypocrite."
The second caliph 'Umar would give preference to the views of Imam 'Ali
(A.S.) over that of all other companions of the Prophet. He issued
standing orders that as long as Imam 'Ali (A.S.) was in the mosque no
one had the right to express any fatwa (legal opinion). During the
meetings of the council 'Umar would turn to Imam 'Ali (A.S.) for the
final opinion and used to say: "Speak, for you are the most
knowledgeable and most meritorious of the Prophet's companions."
Whenever the caliphs and the Prophet's companions as well as the
jurisprudents of Syria and Iraq found themselves in ideological dead end
they would refer to Imam 'Ali (A.S.). There are numerous instances when
the caliphs and the companions, after issuing their fatwa would retract
it when they found it in contradiction to the opinion of Imam 'Ali
(A.S.), and would immediately endorse the Imam's views.
Ibn Qudamah Maqdisi in his work al-Mughni, quotes 'Abdullah ibn 'Abbas
as saying: "idha thabata lana 'an 'Ali (A.S.) qawlun lam na'uduhu ila
ghayrih (whenever a saying of [Imam] 'Ali (A.S.) was ascertained for us
we would never turn towards others)."
Marja'iyyat of the Ahl al-Bayt (A.S.) Among Jurisprudential Schools
The accounts from Imam 'Ali (A.S.) has been related in the five
following ways:
1. Through the Infallible Imams.
2. Through Sunni muhaddithin (traditionists).
3. Through Imami Shi'ite accounts such as kutub al-arba'ah (the four
authoritative books of hadith).
4. Through Zaydi sources (al-Majmu' al -Fiqhi, Musnad of Zayd bin Imam
Zayn al -'Abidin (A.S.), Amali and Bahr al-Zakhkhar).
5. Through Isma'ili narratives (e.g. Kitab Da'a'im al-Islam of Qazi
Nu'man al-Misri).
The references and documents of the leaders and jurisprudents of the
various sects of the Ahl al-Sunnah are so exhaustive in this field that
recently Dr. Muhammad Rawwas Qal'ahji of Syria has collected the
accounts cited as authoritative by jurisprudents of the four Sunni sects
(Hanafi, Maliki, Shafi'i and Hanbali) as well as others, in an
encyclopaedia under the tite of Mawsu'ah Fiqh al-Imam 'Ali bin Abi Talib
(A.S.). For his part, Ayatullah Wa'iz -Zadeh Khurasani of Iran has
extracted from 250 authoritative Sunni works 10,000 hadith on the merits
of the Prophet's Ahl al-Bayt (A.S.).
The famous bibliographer Ibn al-Nadim (4th century AH) writes:
Once a person, on getting a reply to his query from the jurisprudent
Shafi'i, retorted that the answer seemed in opposition to the saying of
Imam 'Ali bin Abi Talib (A.S.). Shafi'i said: "If you could prove it
that Imam 'Ali bin Abi Talib (A.S.) said as you claim, I am ready to put
my face on the soil, admit my mistake, retract my statement and revert
to his saying."
Fahr al-Din Razi, in volume one of his exegesis Tafsir al-Kabir,
commenting on legal issues as inferred from Surah al-Fatihah, cites the
fifth evidence concerning the recitation of Bismillah al-Rahman al-Rahim
during prayer in a raised voice:
It has been ascertained on the chain of frequency (tawatur), Imam 'Ali
(A.S.) used to recite Bismillah in a raised voice. Whoever follows Imam
'Ali bin Abi Talib (A.S.) in his religion is thus truly guided and the
proof in this regard is the saying of the Prophet:
"Allahumma adri al-haqqa ma'a 'ali, haythu dar (O Allah! Turn truth with
'Ali, wherever he turns).
Fakhr al-Din Razi then cites the versions of Anas bin Malik and Ibn
Mufazzal against recitation of Bismi Allah... during prayer, and after
comparing and contrasting these statements with that of Imam 'Ali
(A.S.), says:
Even if we were to express doubt in other matters, we can never doubt
this issue, since it is preferable to act upon the statement of Imam
'Ali (A.S.) in view of his position and proximity to the Prophet
compared to Anas and Ibn Mufazzal.
Many of the prominent jurisprudents of Kurdistan in their chain of
authorization (iazah) of hadith through Qutb al-Din al-Razi, Qutb al-Din
Shirazi, Katib Qazwini, Fakhr al-Din al-Razi, Muhammad al-Ghazzali, Abu
Talib al-Makki and Ma'ruf al-Karkhi, trace their sources to the
Prophet's 8th infallible successor Imam 'Ali bin Musa al-Reza (A.S.),
and thence directly to the Gateway of the Prophet's knowledge, Imam 'Ali
bin Abi Talib (A.S.). From Imam Riza (A.S.) upwards there is remarkable
unanimity in all these Sunni chains of transmission, and with slight
variation of words they read as follows:
From al-Murtaza al-Imam 'Ali al-Reza (A.S.), from his illustrious father
Imam Musa al-Kazim (A.S.) - from his father and his ancestors before him
- from the Chief of the Pathways of the Confiuence of the Two Seas (majma'
al-bahrayn), Imam al-Mujtaba Sayyiduna al-Imam al-Hasan (A.S.), the his
father, the Source of Authority (manba' al-wilayah), the Argument of God
(Hujjat Allah) Sayyiduna al-Imam 'Ali al-Haydar, peace and salutations
upon him, and he is karram Allah wajhah (God has glorified his face),
who imbibed sciences and knowledge from the Sea of Knowledge, the Master
of all who preceded him and will come after him (Sayyid al-awwalin wa
al-akhirin), the source of sincerity and purity, Sayyiduna Abi al-Qasim,
Muhammad al-Mustafa (S.A.W.).
The Hanafis and Imam 'Ali (A.S.)
The Hanafis, in reply to the objections of the Malikis and Hanbalis who
claim that contrary to the Iraq-based Abu Hanifah their schools grew in
the Prophet's city (Madinah), say that the charge against them of taking
shape far from the Prophet's tradition, holds no water since Kufa was
the capital of the Gateway of the Prophet's Knowledge,Imam 'Ali bin Abi
Talib (A.S.).
Interestingly, Hanafi jurists maintain that in case of contradiction
between the opinions of Abu Hanifah and his two disciples Abu Yusuf and
Muhammad bin al-Hasan Shaybani, the opinion of the teacher takes
precedence unless the opinion expressed by the disciples is based on the
authority of narration from Imam 'Ali (A.S.), since in such a case, the
opinion on the virtue of Imam 'Ali's (A.S.) account, should enjoy
absolute precedence.
Likewise, several legal opinions (fatawi) of the Hanafis are based on
the accounts of Imam 'Ali (A.S.). For instance, the recitation of Surah
al-Hamd on the authority of Imam 'Ali (A.S.) during the first two rak'ah
of the daily prayer is considered obligatory.
The Malikis, in accordance with the School of the Ahl al-Bayt, do not
fold their hands and keep them stretched sideways forbids the folding of
hands during prayer as the other schools do, he replied: "I have seen
the leaders of the Ahl al-Bayt (Imam Muhammad al-Baqir ['a] and Imam
Ja'far al-Sadiq ['a] pray with hands open and stretched sideways."
Ahmad ibn Hanbal in his book Musnad has a section on the merits of Imam
'Ali (A.S.) and has related nearly 3000 hadith from him.
The historian Ibn 'Asakir, writing on the life of Imam Zayn al-'Abidin
(A.S.), quotes Abi Hazim as saying:
I have not seen a Hashimite more meritorious and more aware of
jurisprudential issues than (Imam) 'Ali bin al-Husayn (A.S.).
Shafi'i, the founder of a school of jurisprudence of the same name,
says:
'Ali bin al-Husayn (A.S.) was the most knowledgeable in jurisprudential
matters among the people of Madinah and was an authority on hadith.
'Abdullah bin 'Ata' narrates:
I have not seen scholars so humble before anyone except in the presence
of Imam Muhammad al-Baqir (A.S.). I saw (in his presence) Hakam bin 'Utbah,
who despite his scholarly awe among his people, appear like a small
pupil in from of his teacher."
Abu Hanifah says that he did not meet anyone better versed in
jurisprudence than Imam Ja'far al-Sadiq (A.S.).
Malik ibn Anas says:
For long I used to visit (Imam) Ja'far bin Muhammad (A.S.) and I always
found him in one of the three states; he was performing the prayer, was
fasting, or reciting the Qur'an. No eye has seen, no ear has ever heard
and no heart has ever felt a person more knowledgeable, more devout and
more pious than Ja'far bin Muhammad (A.S.).
Scholarly Authority of the Alids among Islamic Schools
The scholarly authority of the Alids or descendants of Imam 'Ali (A.S.),
other than the infallible Imams, is profoundly evident not only among
the Shi'ite schools but also among all other Islamic schools and sufi
orders. An example in this regard are the following persons who trace
their descent to Imam 'Ali (A.S.) and are revered among the various
Sunni sects for their scholarly authority:
Sayyid Mahamud Alusi of Baghdad, the author of Tafsir Ruh al-Ma'ani,
Sayyid Rashid Riza of Egypt, the author of Tafsir al-Manar, Sayyid
Muhammad bin 'Alawi Maliki al-Hasani of Makkah, the author of over 20
books on Maliki fiqh and school of thought; Sayyid 'Abd al-Qadir al-Hasani
al-Gilani, the founder of the Qadiriyyah sufi order whose followers
extend from India, Pakistan and Afghanistan to parts of Yemen and
Africa; Sayyid Shah Ni'matullah Wali of Kirman, the founder of the
Ni'matullahi order, Sayyid Ahmad Badawi al-Husayni of Tanta, whose
followers known as Tantawi are found in Egypt and Sudan; Sayyid Ahmad
bin 'Ali al-Rifa'i, the founder of the Rifa'iyyah order of Egypt; Sayyid
Ahmad bin 'Ali Hanafi al-Misri, the head of the Shi'raniyyah order of
Egypt; Sayyid Muhammad 'Uthman Mir Ghani al-Maliki, the author of Taj
al-Tafasir, who was from Central Asia and whose followers are found
today in Sudan; Sayyid Mansur 'Ali Nasif al-Husayni, the author of Taj
al-Jami'lil-Usul fi Ahadith al-Rasul which is regarded as one of the
best Sunni hadith compilations; Sayyid Abu al-Hasan al-Nadawi of India,
the author of Maza Khasira al-'Alam bi-Inhitat al-Muslimin and Dr.
Sayyid Muhammad Tantawi, the Dean of al-Azhar University of Cairo which
is considered among the prominent training centres of the Sunni School.
The Scholarly Authority of Imam Hasan's (A.S.) Descendants in Yemen
The people of Yemen accepted Islam at the hands of Imam 'Ali (A.S.) when
he was sent there by Prophet Muhammad (S.A.W.). During his brief stay
the Imam taught them the dynamics of Islam and influenced them with his
personality which led to the birth of jurisprudential schools in Yemen.
Later, with the migration of the Imam's descendants to Yemen (especially
after the abortive uprisings of the descendants of Imam Hasan (A.S.)
against Abbasid tyranny and the end of the short lived state of the
jurisprudent and scholar, Muhammad bin Ibrahim al-Tabataba in Kufa), the
scholarly authority of Imam 'Ali (A.S.) and the Ahl al-Bayt became
widespread and is still revered in this land. Among the Al-i Tabataba,
who in addition to their political status, became authorities in Yemen
in the fields of knowledge, jurisprudence and theology, mention could be
made of the following personalities:
1. Tarjuman al-Din Abu Muhammad Qasim bin Ibrahim al-Rassi al-Tabataba'i
(170-244 AH). A pious and ascetic man, he was thought to be Zaydi and is
considered the founder of the Qasimi branch of fiqh. He wrote a book
refuting the theories of the fatalists and those attributing from and
shape to Almighty God. He left seven sons, all of them became
authorities and whose books can be found in the libraries of Europe.
2. Abu al-Hasan Yahya bin Husayn al-Tabataba'i (245-298 AH). A gifted
scholar, jurist, poet, and leader of the Zaydis, he launched an uprising
in Yemen against Abbasid rule in 280 AH and assumed the title of al-Hadi
ila al-Haqq (Guide towards the Truth). His influence spread to other
parts of Arabia and his name was read during sermons in Makkah. He was a
prolific writer and among his works mention could be made of al-Isltidla
'ala Risalah Muhammad (S.A.W.), Tathbit Imamah Amir al-Mu'minin 'Ali bin
Abi Talib (A.S.) and Jami' al-Ahkam fi al-Halal wa al-Haram.
3. Abu al-Qasim al-Murtaza li-Din Allah Muhammad bin Yahya al-Hadi
(299-322 AH). He came to Yemen with his father whom he succeeded as
leader of the Zaydis. He was a statesmen and scholar and the author of
16 books including an exegesis of the Holy Qur'an. His descendants, the
Bani Ataj migrated to Mazandaran Province of Iran, while another branch
known as Bani al-'Assaf settled in Isfahan.
During the 12 centuries of the rule of Zaydi Imams in Yemen, several
scholars, researchers, theologians (mutakallimin), traditionists (muhaddithin),
jurisprudents and men of literature - most of whom were the direct
descendants of Imam Hasan (A.S.) - rose to prominence and enriched Zaydi
culture. Some of them are:
1. Husayn bin Badr al-Din bin Muhammad (582-662). He was descendant of
Yahya al-Hadi and was an expert in hadith, fiqh, and jurisprudence. He
authored the books Shifa' al-Awam fi Ahadith al-Ahkam (hadith) and al-Taqrir
in six volumes in the field of fiqh.
2. Husayn bin Muhammad bin Badr al-Din (d. 663 AH). He the prominent
scholars and muhaddith whose students became some of the prominent
scholars of Yemen.
3. Dahma'. The daughter of the Zaydi ruler (Imam) Yahya bin Murtaza (d.
837 AH) and the sister of his successor Mahdi Ahmad bin Yahya. She was a
jurisprudent, researcher, scholar and poet. She was married to Sayyid
Muhammad bin Abi al-Faza'il and wrote a 4 - volume commentary on her
brother's work al-Azhar.
4. Ahmad bin Salah al-Sharafi (975-1055 AH). He was descended from Qasim
al-Rassi and was a prominent jurisprudent, historian and researcher.
5. Ahmad bin Muhammad Luqman (d. 1029 AH). A descendent of the Zaydi
ruler (Imam) Mahdi Ahmad bin Yahya. He was researcher and expert in
literature, jurisprudent and related fields. Among his works are Sharh
al-Kafil (fiqh) and Sharh al-Tahzib on al-Taftazani's book on logic.
6. Hasan bin Ahmad Jalal (1014-1048 AH). He was related to the famous
jurisprudent of his time Ahmad Nasir and was an outstanding
jurisprudent, scholar and poet himself.
7. 'Abdullah bin Ahmad al-Sharafi. A prominent scholar of the 11 the
century AH, he wrote the exegesis of the Holy Qur'an titled Masabih al-Tafsir
in 6 volumes.
8. 'Abdullah bin 'Amir bin 'Ali al-Hasani (d. 1061 AH). A paternal
cousin of the Zaydi ruler (Imam) Mansur Qasim bin Muhammad, he was a
poet and scholar whose work on Islamic schools of fiqh is titled al-Tasrih
bi'l-Madhhab al-Sahih.
9. Ibrahim bin Muhammad bin Qasim (d. 1145 AH). The grandson of the
Zaydi ruler (Imam) Muhammad al-Mu'ayyid, he was a prominent jurisprudent
and historian who authored Tabaqat al-Zaydiyyah.
The Scholarly Authority of Imam Hasan's (A.S.) Descendants in Iraq
Imam 'Ali's (A.S.) shifting of his seat of caliphate from Madinah to
Kufa in 36 AH turned Iraq into a centre of scholarly authority of the
Prophet's progeny and laid the foundation for development of the schools
of theology, jurisprudence and exegesis of Iraq. This land (the cradle
of human civilisation where Adam lies buried and where Enoch and Noah
lived and preached) became a centre of gravity for descendants of the
Ahl al-Bayt and their followers who contributed to the development of
Islamic sciences in various fields. When Muhammad bin Ibrahim al-Tabataba,
launched his uprising against Abassid rule in Iraq and established his
short lived political authority, the Prophet's descendants and their
followers migrated from the Hijaz and took up residence in Kufa, Basra
and Baghdad. They initiated scholarly activities and soon several
scholars, jurisprudents and men of letters shot into prominence from
among them. One of these Hasani Sayyids who settled in Basra was
Muhammad bin Ibrahim bin Sulayman bin Qasim al-Rassi who was known as
al-Tuzun and whose descendants were consequently called Bani Tuzun. Of
the scholars authorities, the following stand out more prominently:
1. Abu al-Mu'ammar Yahya bin Muhammad bin Qasim bin Muhammad (d. 478
AH). He was a grammarian, theologian, poet and genealogist.
2. Abu Muhammad Ja'far bin Muhammad bin Taj al-Din 'Ali bin Muhammad bin
Ramazan Ibn Tiqtaqa (660 - 709 AH). A descendent of Qasim al-Rassi, he
was a historian, poet and scholar, who served as Naqib al-Sadat in Iraq
and wrote the famous book al-Fakhri.
Scholarly Authority of the Al-i Tawus in Hillah
This family of prominent scholars derives its suranme from their
ancestor Abu 'Abdullah Muhammad bin Ishaq, known as al-Tawus (the
Peacock) because of his strikingly handsome appearance but rather
awkward feet. A scholar of repute and Naqib al-Sadat in Hillah and Sur
in Iraq, Muhammad al- Tawus was descended on his father's side from Imam
Hasan (A.S.) through Dawud bin Hasan al-Muthanna and on his mother's
side from Imam Husayn (A.S.) through a daughter of Imam Zayn al-'Abidin
(A.S.). His descendants, the Al-i Tawus, succeeded to his position of
naqib in Hillah and for several generations produced outstanding
scholars, of whom the following could be mentioned:
1. Razi al-Din 'Ali bin Musa (589-664 AH). Known by the family epithet
of Ibn Tawus, he was an outstanding scholar excelling in hadith,
history, jurisprudence, theology and literature.
He refused all official positions proposed to him by the Abbasid court
in Baghdad including the post of wazir, although he tried to avert
bloodshed and destruction during the Mongol attack of Hulaku Khan. In
660 AH, on the insistence of the great scholar Khwajah Nasir al-Din al-Tusi,
he reluctantly accepted the post of Naqib al-Sadat and died four years
later. He was known for his munificence and once gave away as charity 90
percent of his total property. He wrote over 30 books including Iqbal
al-'Amal, al-Yaqin bi-Ikhtisas 'Ali 'alayh al-salam bi-Imrah al-Mu'minin,
al-Luhuf 'ala Qatla al-Tufuf, al-Istifa' fi Tarikh al-Muluk wa al-Khulafa'
and Kashf al-Muhjah.
2. Jamal al-Din Ahmad bin Musa (d. 673 AH). He became Naqib al-Sadat on
the death of his elder brother, and among his students was the
celebrated scholar 'Allamah Hasan bin Yusuf al-Hilli. He wrote several
books, one of which is al-'Ayn al-'Ibrah fi Ghaban al-'Itrah.
3. Ghiyath al-Din 'Abd al-Karim bin Ahmad (648-693 AH). Like his father
and uncle, he was a gifted scholar and held the position of Naqib
al-Sadat. He was also a good poet and wrote a valuably researched book
ascertaining the site of burial in Najaf of Imam 'Ali (A.S.) under the
titled Farhah al-Qurra' bi-Sarhat al-Gharra'. |