Shi'ite Books On Tradition From Eleventh To Fourteenth Century.

1. Al-Wafi.

It was compiled by Shaikh Muhammad bin Murtada who was usally called as Mulla Muhsin Al-Kashi. He collected all the Traditions which are found in the Four books and are related to Usul or Furu'. He further arranged them into different chapters, explained the difficult points wherever it was necessary and clarified the reasons for putting together some of the Traditions which appeared to be contradictory. He wrote about two hundred books. He died in 1091 A.H.

2. Wasa'il-ush-Shi'ah Ila Ahadith-ush-Shari'ah.

It was compiled by Shaikh Muhammad bin al-Hasan bin al-Hurr al-'Aamili. He collected the contents of the Four Books from the eighty books owned by him and seventy others. He edited these Traditions which related to the Furu'a only, divided them into different chapters, explaining some of the important points. This book became the most popular book as a source of reference with the teachers as well as students. Al-Wafi did not meet such success in becoming popular as was written in store for Al-Wasa'il. This was because of the fact that the arrangement of these Traditions in Al-Wasa'il was better than Al-Wafi although the explanation given Al-Wafi are more convincing and more acceptable, but the success achieved by Al-Wasa'il was much more than the former and the remaining four books are also based upon it. The author of Al-Wasa'il died in 1104 A.H.

3. Bihar-ul-Anwar Fi Ahadith-in-Nabiy Wal A'immatil Athar.

It was compiled by Shaikh Muhammad Baqir ibn Shaikh Muhammad Taqi, known as Al-Majlisi, in 100 volumes. One needs a life time just to copy it, not to speak of collecting the data on different branches of knowledge dealt with herein, including the biographies of the Prophet, Sayyidah Fatimah Az-Zahra' and Twelve Imams, their virtues, merits, ideas and opinions. The author collected all this material without exercising any choice. Most of it is not found in the Four Books. It was through the efforts of first mentioned three persons named Muhammad (Al-Kulaini, As-Sudduq and At-Tusi) and the last mentioned three scholars named Muhammad (Muhsin Kashi, Muhammad al-'Aamili and Majlisi) that the information and sayings of Ahlul Bait(A.S.) were saved. They collected such information, edited it and arranged in book forms. All three persons mentioned first and the two of those mentioned last exercised their choice according to their authorities.

4. Al-'Awalim Fil Hadith.

It was compiled by the great Traditionist Mawla Abdullah bin Nurullah al-Bahrani in 100 volumes. It did not meet with such a success as did Bihar. The author died in the earlier twelfth century.

5. Ash-Shifa Fi Hadith-i-Aal-i-Mustafa.

It is a voluminous book, containing many volume on the Traditions. It was completed by Shaikh Muhammad Reza bin al-Faqih Ash-Shaikh Abdullah Tabrizi who died in 1158 A.H.

6. Jami'ul Ahkam.

It was compiled by Sayyid Abdullah Shabari in 25 big volumes, probably the biggest ever. The author died in 1242 A.H.

7. Mustadrakat-ul-Wasa'il.

It was compiled by Mirza Husain Nuri. He collected all those Traditions which the author of Al-Wasa'il had missed out and arranged them into chapters. But he has included Al-Fiqh-ur-Razavi in this book.There are many such instances in this book. It is not really supplementation of Al-Wasa'il to add such things which were not reliable and certain in the opinion of the author of Al-Wasa'il. He has given biographical data in the latter part of the book which is not found anywhere else. Most of this data is obviously based upon Jami'ur Ruwat by Haji Muhammad al-Ardbili who was a contemporaray of Majlisi. Mirza Husain Nuri, the author of the book, died in 1320 A.H.

8. Al-Bahr-uz-Zakhkhar Fi Sharh-i-Ahadith-il-A'immatil-Athar.

It was started by Sayyid Muhsin Al-Amin and three volumes could be completed that he died.


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Ref: Hasan al-Amin,Shorter Shi'ite Encyclopaedia
www.ahlulbaytportal.com

The Prohibition of Reporting, Writing Down, and Recording the Hadith

It is unfeasible that the prohibition of reporting, writing down, and recording the Hadīth was simultaneous or ascribed to one factor only. As a matter of fact, there must be a number of factors and introductions that contributed in the rise of such decision. In my conception, these factors and introductions can be summarized in the following four factors, yet there must have been more factors.

First Factor

The first factor is the aforesaid discussion of the seventh reason, yet in the sense that the prohibition of spreading the exegesis, explanation, and explication of the Hadīths demonstrating the actual status of the Ahl al-Bayt, especially the Hadīths that have definite dimensions striking the other School of Caliphate (i.e. School of Ijtihād and Opinionism) in the depth. To a great extent, the reporting of the Ahl al-Bayt’s merits without enlightenment was not intended by the decision of the comprehensive prohibition from reporting and recording the Hadīth. In the same point, the prohibition from spreading the flaws and shortcomings of the famous personalities of Quraysh is included, since the Holy Qur'ān and the Holy Prophet have praised certain persons and condemned others.

Hence, the Sahābah’s explanatory interpretation of the Holy Qur'ān, the expounding recitations of the Qur'ānic texts,[221]and the merits and flaws of certain persons[222]—all these matters were prohibited or, at least, reduced under the claim that they would be confused with the Holy Qur'ān or it was anticipated that they would be falsely reported.

Second Factor

As the rulers did not have full acquaintance with the religious laws, they had to, step by step, create for themselves a trend in the Islamic legislation although many people would disagree with them about it. In the first, the caliphs used to refer to the Sahābah as regards what they had not known from the religious laws mentioned in the Holy Qur'ān and Sunnah and had to submit to the answers without showing any apparent embarrassment. However, by passage of days, these answers were characterized by finding faults with the rulers and disputing with them on the matters involved, as will be detailedly discussed later on in this book. For instance, it has been narrated that `Umar ibn al-Khattāb, once, recited the verse, “The vanguard (of Islam)—the first of those who forsook (their homes), and of those who gave them aid, and those who follow them in (all) good deeds.” [Holy Qur’ān 9100] in an erroneous manner; therefore, Zayd ibn Thābit recited the accurate form before him in order to show him his mistake. However, `Umar insisted on his mistake, and Zayd said, “Amīr al-Mu'minīn (i.e. `Umar) must be more knowledgeable!” Yet, `Umar summoned Ubayy ibn Ka`b (the expert in the recitation of the Holy Qur'ān) and presented the question before him. Ubayy said, “Indeed, I recited this verse in the very form recited by Zayd ibn Thābit before the Messenger of Allah while you were abiding in Baqī` al-Gharqad (a place far away from the abode of the Holy Prophet).” `Umar thus commented, “You have memorized while I have forgotten, and you devoted yourself to learning this while I was engaged with other affairs, and you witnessed while I was absent...”[223]

In order to evade such troubles and to lock the door of objections and embarrassments, the best way was to prohibit the reporting, writing down, and recording of the Hadīth. Accordingly, the caliphs began to threat and arrest the reporters of Hadīth after they had ordered to reduce reporting it.

Third Factor

On later stages, the caliphs permitted themselves to be semi-sources of the religious legislation. As a result, the conducts of the two Shaykhs, namely Abū-Bakr and `Umar, were legislated to be the partner of the Holy Qur'ān and Sunnah, as a first stage, and then other legislations were enacted—all for purpose of corroborating the legislative rulership of the caliphs besides the political authority. As examples on this legislative authority, `Umar ibn al-Khattāb said about the enactment of the Salāt al-Tarāwīh, “Excellent is this heresy,”[224] and about the prohibition of the temporary marriage, “Two issues were allowed during the age of Allah’s Messenger, but now I deem them forbidden and will punish anyone who will violate this prohibition. These are the temporary marriage and the allowable period (Mut`at) during the Hajj.”[225] Afterward, these laws have been called ‘Ijtihād’ and thus the caliph was given the same position of the Holy Prophet and, in the intervening time, they reduced the position of the Holy Prophet to the level of those who issue religious verdicts according to their personal conjectures! This process called for locking the door of reporting, writing down, and recording the Hadīth lest contradiction between the caliph’s opinion and the Holy Qur'ān and Sunnah would be manifestly clear.

Fourth Factor

The factors of environment and society influenced the mentalities and cultures. Those who prohibited the reporting and recording of the Hadīth grew up in a society that had not paid any attention to the recordation and writing; rather it had concentrated on poetry, history of campaigns, and pomposity. In fact, this was another motive that led to the issuance of the decision of prohibiting reporting and recording the Hadīth. It goes without saying that the exaggeration in such matters, by virtue of historical necessity, cut across the general culture of Islam.

The seven reasons previously discussed have not been convincing enough to stand as perfect motives for the prohibition of reporting and recording the Hadīth. To explore the actual motives of the decision, we have to, first of all, pass through two introductions that will be useful in the discussion involved.

Notes

[221] The Sahābah used to recite certain Qur'ānic texts with explanation, such as that it has been narrated that the copies of the Holy Qur'ān kept by `Ā'ishah, Hafsah, and Ummu-Salamah comprised the following verse, “Guard strictly your (habit of) prayers, especially the Middle Prayer;” with the addition, “the `Asr Prayer.” Similarly, it has been narrated that `Abdullāh ibn `Abbās, Ubay ibn Ka`b, `Abdullāh ibn Mas`ūd, and Imam `Alī ibn Abī-Tālib used to add the statement, “to a fixed period’ whenever they recited the holy verse, “…seeing that ye derive benefit from them, give them their dowers (at least) as prescribed. 424” Books of Hadīth and history have comprised many alike examples.

[222] For instance, it has been recorded in al-Suyūtiy’s al-Durr al-Manthūr 2298 on the authority of `Abdullāh ibn Mas`ūd that during the lifetime of the Holy Prophet, the Muslims used to add the statement, “that `Alī is the master of the believers,” to the following holy verse, “O Messenger! Proclaim that which hath been sent to thee from thy Lord. If thou didst not, thou wouldst not have fulfilled and proclaimed His mission. And Allah will defend thee from men who mean mischief. For Allah guideth not those who reject Faith. 567”

Similar narrations have been recorded about the holy verses:
“O ye who believe! If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly, and afterwards become full of repentance for what ye have done. 496” “O ye who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud to one another, lest your deeds become vain and ye perceive not. 492”
“If ye two turn in repentance to Him, your hearts are indeed so inclined; But if ye back up each other against him, truly Allah is his Protector, and Gabriel, and (every) righteous one among those who believe,- and furthermore, the angels - will back (him) up. 664”
“Behold! We told thee that thy Lord doth encompass mankind round about We granted the vision which We showed thee, but as a trial for men,- as also the Cursed Tree (mentioned) in the Qur'an We put terror (and warning) into them, but it only increases their inordinate transgression. 1760”

[223] Ibn `Abd al-Rabb al-Qurtubiy Jāmi`u Bayān al-`Ilm wa-Fadlih(i) 117; al-Hakīm al-Nīsāpūriy al-Mustadrak `Alā’l-Sahīhayn 3305; al-Suyūtiy al-Durr al-Manthūr 3269; al-Tha`labiy al-Kashf wa’l-Bayān 5183 (with a further addition); Ibn Jinnī al-Muhtasib 1300. Later on in this book, many narrations regarding finding faults with `Umar ibn al-Khattāb will be cited.

[224] Sahīh al-Bukhāriy 2707 H. 1906; Sahīh ibn Khuzaymah 2155 H. 1100; al-Bayhaqiy al-Sunan al-Sughrā 1481 H. 847; al-Bayhaqiy al-Sunan al-Kubrā 2493 H. 4379.

[225] Sharh Ma`ānī al-Akhbār 2146; Sa`īd ibn Mansūr Kitāb al-Sunan 1352 H. 852; Ibn `Abd al-Barr al-Tamhīd 8355, 10113, 23365; Ibn Hazm al-Muhallā 7107; al-Dhahbiy Tadhkirat al-Huffādh 1366; al-JassāsAhkām al-Qur'ān 2153.


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Ref: Sayyid Ali Al-Shahristani
www.ahlulbaytportal.com

What is Hadith?

The Hadith is the record of the sayings of Prophet Muhammad (pbuh). The sayings and conduct of Prophet Muhammad (S.A.W.) constitute the Sunnah.
The Hadith has come to supplement the Holy Quran as a source of the Islamic religious law. The Hadith is the second pillar after the Quran upon which every Muslim rests his faith. Hadith consists of Mat’n and Isnad. Mat’n means the text of the Hadith, while Isnad means the chain of transmitters to that Hadith.
The scholars of the Hadith literature divided the Traditions into categories according to the degree of authenticity and reliability, each category had to meet certain criteria.
The categories are as follows:
1. Sahih: The genuine Traditions, the authentic ones.
2. Moothaq: Almost like the Sahih but the narration is not as strong as those of the Sahih.
3. Hasan: The fair Traditions although inferior in matter of authenticity.
4. Dha’eef: The weak Traditions which are not so reliable.
In Shari’ah (Islamic Constitution) deeds and actions are divided into five classes:
1. Fardh or Wajib: An obligatory duty the omission of which is Islamically punishable.
2. Mus’tahab: An action which is rewarded, but whose omission is not punishable.
3. Mu’baah: An action which is permitted but legally is indifferent.
4. Mak’rooh: An action which is disapproved by the Shari’ah but is not under any penalty.
5. Haram: An action which is forbidden, and Islamically punishable1.
THE FORGED (FABRICATED) HADITHS
1. History of Fabrication:
a. During Benu Umayya’s Rule.
b. During Benu Abbas’ Rule, in particular with the advent of the schools of thought in Islam.
2. By the year 200 H.: Total of 600,000 Hadiths were in existence, out of which 408,324 Hadith were fabricated Hadiths by 620 forgerers2.
3. Most Notorious Forgerers: Ibn Jundub, Abu Bukhtari, Ibn Basheer, Abdullah Al-Ansaari, Al-Sindi. Ibn Au’jaa professed before he was hanged that he alone had forged 4,000 Hadiths3.
4. Reason to Fabricate:
a. Financial incentive by the Khalifas, for example Mu’awiya awarded Ibn Jundub and others hundreds of thousands of dinars for coming forth with Hadiths that suited him4.
b. As a means of self-promotion in the government.
c. In a drive to enhance a particular school of thought.
d. Fanaticism for a school of thought at the expense of others5.
5. Al-Qassassoon (The story-tellers): Their operation and major role in the public.
1 Introduction to the Hadith, A. Rahman Doe, Page 34.
2 Al-Ghadeer, Al-Amini, Vol. 5, Page 245.
3 Mish’kaat Al-Masabeeh, Translation by Fazlul Karim, Vol. 1, Pages 17-20.
4 Al-Saadiq and the Four Madh’habs, Asad Haidar, Vol. 1, Page 218.
5 Al-Saadiq and the Four Madh’habs, Asad Haidar, Vol. 1, Pages 264-268.
COLLECTION OF THE HADITH BY THE SUNNI
Collection during the 1st Century H.:
The administration discouraged putting the Hadith in writing, instead, they encouraged committing the Hadith to memory. The general public went along but soon it was discovered that confusion about the authenticity of the Hadith was taking place. For one thing many of the Sahaaba had died, and for another that committing to memory was not reliable at large, especially if you want the Hadith verbatim as the Prophet (S.A.W.) had said it at the circumstance it was said.
Al-Zuhri, Al-Hazm (both commissioned by Khalifa Omar Ibn Abdul Aziz) but the work was probably not done, due to early death of the Khalifa in 101 H.
Collection during the 2nd Century H.:
Ibn Jarih, Al-Thawri, Ibn Basheer, Malik Ibn Anas in his Mu’watta1.
The necessity of Ilm Al-Rijaal, (Science of Cognizance of Transmitters): Their Background, Intelligence, Authenticity, Reliability, Capacity to Memorize, Manner of living, Reputation, Criticism, etc.
Compiling books about forged Hadiths: To warn the Scholars as well as the public.
Collection during the 3rd Century H.: The Hadith was collected and categorized in the latter part of the third century of Hijrah resulting in six canonical collections (Al-Sihaah Al-Sittah):
Sahih of Al-Bukhari, d.256 A.H: 7275 (2712 Non-duplicated) out of 600,000.
Sahih of Muslim, d.261 A.H: 9200 (4,000 Non-duplicated) out of 300,000.
Sunan of Abu Dawood, d.276 A.H. 4,800 of 500,000.
Sunan of Ibn Maajeh: d.273 A.H.
Jami’ of Tirmidhi, d.279 A.H.
Sunan of al-Nisaa’i, d.303 A.H2.
The number of the Shi’a transmitters of Hadith quoted in the Al-Sihaah Al-Sittah is over 3003.
Al-Bukhari, of Sahih Al-Bukhari, 194-256H
Collected the Hadith over a period of many years, having established certain strict criteria. Political times were very troublesome especially against Ahlul Bayt (during Al-Mutawak’kil’s rulership), therefore Bukhari was circumspect, having mentioned less about Ahlul Bayt’s narrations than others of the Al-Sihaah Al-Sittah. Of the 2210 Hadiths claimed to have been narrated from A’isha, Bukhari and Muslim accepted only 174 as genuine according to their criteria4.
Muslim, of Sahih Muslim, 204-261H
It is said he was student of Al-Bukhari and 8 years younger. He differed from Bukhari in his methodology and criteria. He collected the Hadith over a number of years, having established his own criteria. Political times were less troublesome against Ahlul Bayt, (after Al-Mutawak’kil was killed by his own son), therefore Muslim narrated a large number of Hadiths about Ahlul Bayt.
Al-Nisaa’i of Sahih Al-Nisaa’i, 215-303H
Good Hadith collection, more credible. He wrote Al-Kha’sa’is book, about the eminence of Ali and Ahlul Bayt and the Hadiths about them. Al-Nisaa’i was 88 years old when in Damascus, answered about Mu’awiya by saying, “All I know is that the Prophet (S.A.W.) said about him, `May he be the glutton whose devouring food ever become worse’.” This infuriated Mu’awiya’s sympathizers, they attacked him, trampled upon him, crushed his testicles, after which the infirm Nisaa’i was taken to Mecca where he died. He was buried between Safa and Marwa5.
* * *
1 Introduction to Hadith, A. Rahman Doe, Vol. 1, Pages 34-35.
2 Introduction to Hadith, A. Rahman Doe, Vol. 1, Pages 38-40.
3 Al-Saadiq and the Four Madh’habs, Asad Haidar, Vol. 1, Page 619.
4 Mish’kaat Al-Masabeeh, Translation by Fazlul Karim, Vol. 1, Page 63.
5 Al-Shatharaat, Vol. 2, Page 240. Also Al-Saadiq and Four Madh’Habs, Asad Haidar, Vol. 1, Page 560.
COLLECTION OF THE HADITH BY THE SHI’A
It was during the Khilaafah of Abu Bakr and early Khilaafah of Omar that Imam Ali (a.s.) set to the task of registering the Hadiths. Imam Ali was incomparably strict about Islam, and could foresee the need to register the Hadith to be the source for future generations. Ali was fanatic about the accuracy of his writing, and in an agonizingly methodical manner he accomplished the following:
During Abu Bakr’s Khilaafah: Ali rendered in writing the following:
Holy Quran: Chronological order of the Quran’s revelations.
Tafseer of the Holy Quran, 3 volumes: called Mus’haf Fatima.
During Omar’s Khilaafah: Ali rendered the following:
Hadith of the Prophet (S.A.W.): Voluminous writing, called Saheefa of Ali.
Fiqh: Al-Ah’kaam and Mu’aamalat, the Halal and Haram.
During Uthman’s Khilaafah: Ali rendered the following:
History of the various Prophets as he learned from Prophet Muhammad (S.A.W.), called: The White Al-Jafr.
Islamic rules and directives of Wars, called The Red Al-Jafr.
The books Ali rendered were called Al-Jaami’a (the Encyclopedia) and they were left with the Imams of Ahlul Bayt, each new Imam receiving them from the dying predecessor Imam. The Imams referred to these Hadiths and books over a period of about three centuries. Notable among them is Imam Ja’far Al-Saadiq, who was the teacher of Imam Abu Hanifah and Al-Maliki, and as many as 4000 scholars who graduated from his school. As many as 400 religious books were written by his students, referred to as the 400 Usool.
Because of the source and chain of narration of the Hadith, the Shi’a (Ja’fari) rely only on the Hadiths as narrated by Ahlul Bayt or those Hadiths in the Al-Sihaah Al-Sittah (Bukhari, Muslim and others) that are similar to what Ahlul Bayt had quoted.
THE CORPUS OF ISLAMIC KNOWLEDGE
The Holy Quran in chronological order.
The Tafseer of the Holy Quran consisting of three large volumes, called Mus’haf Fatima.
The books of Hadith as Imam Ali had recorded them, called Saheefa of Ali.
The books about Al-Ah’kaam, detailing the rule and regulations of the Shari’ah.
The books of Jafr:
The White Jafr about knowledge of the Prophets, life happenings, and other special (mystic) matters.
The Red Jafr comprised of rules and matters about and involving wars.
Imam Ali (A.S.) Says About Ahlul BAYT (A.S.)
Describing the high standing of Ahlul Bayt Ali said in one of his sermons:
Allah Almighty has placed His trust in Aali Muhammad (Ahlul Bayt). They are the citadel where His Commandments receive protection, and from which the Directives are defined and interpreted. Aali Muhammad are:
The fountainheads of knowledge created by Allah,
The shelters for Allah’s teachings,
The haven for the Heavenly Books, and
The mighty bastion to defend Allah’s religion.
Islam in its beginning was weak and helpless, but Aali Muhammad (S.A.W.) came to its service, support, and defense. Islam was jittery of the infidels around it, but Aali Muhammad (S.A.W.) made it strong and powerful.
About 30 years later, Ali’s grandson, Al-Sajjad invoked a Du’aa on behalf of Ahlul Bayt:
“Oh Lord! Bless Thy Ahlul Bayt, whom Thou chose to execute Thine works, and have made them the reservoir for Thy knowledge, the guardians for Thy religion, deputies of Thine on earth, and the path toward Thy Paradise.”
JA’FARI (SHI’A) SOURCE OF HADITH
The original books of Hadith as written by Imam Ali are not available, but the sources of Hadith of Ahlul Bayt were best registered by:
Al-Kulaini (d.329 A.H.=940 A.D.) in the book of Al-Kaafi which registers 16,199 Hadiths.
Life: Great scholar, taught in Baghdad, wrote many books.
Hadith Works: Al-Kaafi took 20 years to write, 34 sections with 326 chapters. Registered 16,199 Hadith or sayings through Ahlul Bayt, 2577 Sahih, 1118 Moothaq, 302 Qawiy, 144 Hasan, and 9380 Weak.
Al-Siddooq in the book of Man La Yah’dharhu al-Faqeeh.
Life: Scholar of exceptional caliber, from Qum. Wrote numerous books and resided in Baghdad, teaching for a while.
Hadith Works: Mun Laa Yah’dharhu Al-Faqeeh, 5,973 Hadiths in 446 sections.
Toosi in the book of Al-Tah’dheeb, and the book of Istibsaar.
Life: Leader and scholar of great repute; taught in Baghdad both Shi’a and Sunni. During disturbance between Shi’a and Sunni which the government enticed, Al-Toosi’s library was burned, his house attacked, and he left Baghdad to Najaf establishing the Howza Ilmiyyah.
Hadith Works:
Tah’dheeb Al-Ah’kaam, 12,590 Hadiths, in 390 sections.
Al-Istibsaar 5,521 Hadiths.
HIGHLIGHTS OF COLLECTION OF HADITH, SHI’A
Hadith in the 1st Century
Zainul Abideen: Risalat Al-Huqooq, Al-Saheefa Al-Sajjaadia
Written by the Imam or Dictated to his Companions
Servant of the Prophet, close to Ali, d 30H
Abi Rafi’
Sunan and Ah’kaam
Companion of the Prophet, d 78HJabir Al-Ansaari Mansak
Hadith in the 2nd Century
Collected by Book Comment
Imam Al-Baaqir
Tafseer Al-Quran
Having references to Hadith
Zaid Ibn Ali
Mus’nad
Hadith and Fiqh
Imam Al-Saadiq
Al-Tawhid
Most of the writing by his Companions
Al-Saadiq’s Companions
The 400 Usool (400 books). Elaboration and expansion on Hadith
All referencing to Imam Ja’far Al-Saadiq. Completed by the time of Al-Hasan Al-Askari.
Hadith in the 3rd Century
Depending on the 400 Usool (the 400 Books) three massive works of collecting the Hadith through Ahlul Bayt, categorized and indexed, were done. It became a reference for about two centuries.
They are:
The Collection (AL-Jami’) by Al-Warraq Al-Hadhrami
The Collection (AL-Jami’) by Muhammad ibn Ahmad Al-Asha’ri
The Collection (AL-Jami’) by Muhammad ibn Al-Hasan ibin Al-Waleed
Hadith in the 4th Century Till Now
Collected by
Book
Comment
Al-Kulaini
Al-Kaafi
16,199 Hadiths, most of which are Sahih, Hasan, Moothaq, or Qawiy.
Al-Qummi Al-Siddooq
Mun Laa Yah’dharhu Al-Faqeeh
5,973 Hadiths, with 3913 References.
Muhammad Al-Toosi
Tah’dheeb Al-Ah’kaam
12,590 Hadiths, in 93 chapters.
Muhammad Al-Toosi
Al-Istibsaar
5,521 Hadiths.
Reference: ImamReza.net

The Role of Imam in Hadith

Imam Muhammad Baqir says: "Any group of people who accepts a tyrant ruler will face the wrath of Allah even if it happens to be pious. On the contrary those, who accept a just Imam appointed by Allah, deserve His forgiveness and mercy even if they happen to be of bad conduct". (al-Kafi, vol. I.)
From this important tradition it is proved that the thing which is more important than deeds is the method and the path. Suppose a driver who is experienced, wise, and healthy will drive his bus safely to its destination irrespective of the fact that some of the passengers have thrown peels of oranges and bits of cigarettes in the bus and are in dirty clothes with torn shoes etc. If the bus driver happens to be a blind or insane person then the passengers of the bus despite wearing good clothes and shoes will be heading towards disaster. Thus in any journey the importance is of the leader who leads one to the destination. The Holy Qur'an says:
Who strays more than one who follows his lust without guidance from Allah. (Surah al-Qasas, 28:50)
In the context of this verse we come across a tradition which says: "Whoever adopts his religion according to his own inclination and opinion and does not follow a true Imam, according to this verse is a misguided person". (al-Mizan, vol. XVI, p. 56)
Another tradition says: "One, who worships much, but does not follow a true Imam, is certainly a misguided person, and Allah does not accept his worship". (al-Kafi, vol. I.)
Reference: ImamReza.ne

Shi'ite Books on 'Dirayatul Hadith'

Shi'ite Books on 'Dirayatul Hadith'
The first person to begin in this field was Hakim Abu Abdullah Neishabouri who is known as Ibn-ul-Bai'a. We wrote a book titled Ma'rifat-u-Ulumil-Hadith. According to Kashfuz-Zunun, «the first person to initiate in this field was Hakim Abu Abdullah Neishabouri. He wrote Ma'rifat-u-'Ulum-il-Hadith which is in five volumes and contains fifty types of Traditions. He was followed by Ibn-us-Salah who has mentioned 65 types of Traditions.» The suthor of Kashfuz Zunun then writing about the Studies on Traditions (Ulum-ul-Hadith) mentions a book by Abi 'Amr Uthman bin Abdur Rahman known as Ibn-us-Salah Shahrzuri al-Hafiz Shafi'i Dimishqi who died in 643 A.H.
As-Suyuti has said in Tabrib-ur-Rawi, «Shaikh-ul-Islam has said that the first person to Terminology (that is the Terminology of the Traditions) was Qadi Abu Muhammad Ramhurmuzi but he did not go well into details. He was followed by Hakim Abu Abdullah Naishapuri in this field but he could not arrange it and give it a good form. These two were followed by Abu Na'im Isfahani. Shaikh-ul-Islam continued to say that then came Abu Amr Uthman bin As-Salah Shehrzuri who made refined it.»
As to Abu Na'im al-Fadl bin Dakkin, he was definitely a Shi'ite. As-Suyuti has himself said in Al-Awa'il that the first person to classify different types of the Traditions was Ibn-us-Salah in his well known Al-Mukhtasar. What he means is that Ibn-us-Salah was the first one to refine and arrange this branch of studies as has been mentioned in his quotation from Shaikh-ul-Islam, and not that he was the first person to begin. The pioneer in this field was Al-Hakim as been said by Shaikh-ul-Islam, and Al-Hakim was senior to Ibn-us-Salah by about 238 years. As-Sam'ani in Al-Ansab and adh-Dhahabi in Tadhkiratul Huffaz have testified that Al-Hakim was a Shi'ite. He died in 405 A.H.
Among the Shi'ite scholars who worked in this field was As-Sayyid Jamal-ud-Din Ahmad bin Musa bin Ja'far bin Tawas al-Husaini. His student Hasan bin Dawud al-Hilli has said about him in his Rijal that he did best in the fields of Rijal, Reporting of the Traditions and Exegesis (Tafsir) to which noting can be added. Jamal ud-Din Ahmad coined new terminology in the field of the Traditions and divided them according to the Shi'ite views into four types, which are:
i) As-Sahih (Correct and absolutely authentic);
ii) Al-Hasan (Good).
iii) Al-Mu'aththaq (The Reliable).
iv) Ad-Da'if (Weak).
In addition to these types, he further classified the Traditions not falling within the definition the definition of above-mentioned types as:
i) Al-Mursal;
ii) Al-Mudmar;
iii) Al-Marfu'a
iv)Al-Maqtu'a
v) Al-Mutawatar
vi) Al-Aahad
vii) Al-Maqbul
He died in 673 A.H.
Among other writers and authors in this field are the following:
1. Sayyid Ali bin Abdul Hamid al-Hasani.
He wrote Sharh-u-Dirayat-il-Hadith as it has already been
mentioned. He died during the eighth century.
2.Shahid-uth-Thani Shaikh Zain-ud-Din bin Ali al-
'Aamili Al-Juba'i.
He was the first person who wrote in this field on the lines.He wrote a treatise titled Al-Bidayah Fi 'Ilm-id-Dirayah and added to it a comprehensive commentary which has since been published. He also wrote another treatise on this subject, titled Ghunyat-ul-Qasidin Fi Ma'rifat-i-Istilahat-ul-Muhad-dithin. He was martyred in 966 A.H.
3. Shaikh Husain bin Abdus Samad al-'Aamili al-Juba'i al-Harithi al-Hamadani.
He was a student of Ash-Shaikh-uth-Thani and the father of Ash-Shaikh Baha'i. He wrote a treatise on this subject and titled it as Wusul-ul-Akhyar Ila Usul-il-Akhbar. It is found in print. He died in 987 A.H.
4.Shaikh Hasan ibn Shahid-i-Thani.
In the preface to his book «Muntaqal Jaman Fil Ahadith-is-Sahih Wal Ihsan» he discussed the principle of Ilm-ul-Hadith. He died in 1031 A.H.
5.Shaikh Baha'-ud-Din 'Aamili.
He wrote a book named Al-Wajizah Fi 'Ilm-id-Dirayah but it is very brief. He died in 1031 A.H.
6.Shaikh Mulla Ali Kani Tehrani.
He dealt with Diraya in his book Tawdih-ul-Miqal. He died in 1063 A.H.
7. Sayyid Hasan Aal Sadr-ud-Din al-'Aamili al-Kazimi.
He wrote a very comprehensive commentary and explanation on Al-Wajizah of Ash-Shaikh Al-Baha'i. He was born in 1272 A.H. and died in 1354 A.H.
Source:
Hasan al-Amin,Shorter Shi'ite Encyclopaedia

Reference: ImamReza.net

The Method of Shi'ism in Authenticating the Hadith

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

Reference: ImamReza.net