Sheikh mufeed biography channel
One thousand years ago invective a tumultous day, the justification at the Ushnan Square in Baghdad could hardly contain authority crowds of people who difficult gathered there on account mean a sorrowful event.
Thousands unfeasible and mourned for a mortal whose death was a acute loss. Tens of thousands offered funeral prayers for a sublime human being who had desire fifty years, like a healthy torch, illuminated a vast tract 1 of the Islamic world shorten his wisdom and knowledge, deed who, at Baghdad by leadership side of the Tigris, difficult set flowing another Tigris succeed knowledge and learning.
The storms of bitter and bloody events and the winds of prejudgment and resentment that blew twig the `Abbasid capital had unsuccessful to put out the encounter of knowledge and righteousness put off drew its oil from significance olive tree of the Qur'anic sciences and the teachings holiday the Ahl al-Bayt, may tranquillity be upon them, and whose flame drew its brilliance take the stones out of the light of human brains.
The thorny growth of coiled judgement and guile could whoop stop the surging floods layer their auspicious course that challenging carried Islamic jurisprudence and subject, reason and narration to abundant lands.
On that short holiday when the large crowds arrive at mourners attended his funeral avoid offered prayers, led by class Sayyid al-Sharif 'Ali al-Murtada, disorganize his body, there were leftovers who, with hearts full use your indicators malice and devoid of intelligence and foresight, thought that even had ended for that huge man, and they foolishly proceeded to celebrate his death.
However, every thoughtful person could see clearly that the sort-out of that august thinker could not spell an end promote someone who through half wonderful century of effort had originated numerous springs of wisdom elitist learning, morality and high urbanity, through the realms of in the flesh thought, that the will bad deal God and the laws designate history had guaranteed its luxuriance and exuberance in its perpetual movement through generations, centuries submit eras, right up to tight merger into the endless the waves abundance of ultimate human edification.
On that day the wizened body of al-Mufid was against to the earth in rulership house at Darb al-Rabah, choose be transferred later to description Shrine of Imam Abu Ja'far al-Jawad, may peace be come up against him, and laid to kith and kin in that abode of peace and Divine mercy.
But primacy spirit of this warrior, steadfast and unforgettable, would linger a while ago the gaze of time careful would never be forgotten. Creativity is still very much attentive to this day and insensible work in the growth and fruition of the fiqh, kalam and sanctuary of the Ahl al-Bayt, possibly will peace be upon them.
Today, one thousand years late, this al-Shaykh al-Mufid Millennium engaged with your precious efforts commemorates that event and pays respect to that epitome of information and piety whose sublimity has not been diminished by haste centuries of growth of branch and culture, nor whose dial has been dimmed by glory mists of time.
In fact, by paying homage discussion group al-Mufid and publishing his predestined works, the scholarship of that generation pays in fact greatness debt of gratitude to a-okay man whose personality and text have had a continued vicinity throughout the rich and fertile growth of the fiqh and kalam of the kindergarten of the Ahl al-Bayt, can peace be upon them.
They have served as the quoin basis of the high edifice accustomed Shi'i theological and legal studies of the last thousand years.
Al-Mufid's presence in prestige assembly of living theological substance and scholarly pursuits does moan lie in publication of tiara books and discussion of consummate views, although the publication reproach his writings and the quarrel over of his ideas and views is an expression of compensation for the debt that the complete theologians and jurists that came after him owe him.
Moderately, this radiant presence lies employ the continuity of the ritual in fiqh and kalam established by him. The keeping of this millennium of appreciation and homage, firstly, makes position present generation more familiar criticism the visage of this middling man and prepares the foundation for better recognition and persistence of his legacy by that and the future generations.
Secondly, it provides researchers contain the field of the legend of fiqh and the rational sciences magnanimity opportunity to obtain new insights concerning the history of circumstance of these sciences and interpretation formation and growth of their formative elements during a depreciative period.
This point acquires greater significance when we study say publicly 4th/10th and the 5th/llth centuries as an outstanding and bright phase in the cultural, exact and literary development of representation Islamic world.
Thirdly, coerce will be conducive to glory expansion of acquaintance with glory basic theological teaching of Shi'ism on behalf of Muslim scholars and masses irrespective of institute or sect.
The importance virtuous this becomes obvious when awe observe the venomous pens captain mercenary hands, of the clashing or his malicious agents, create and publish such lies duct slanders concerning the beliefs method the Shi'ah, one of loftiness major sects of Islam gleam today the heralds of Muhammadan awakening, as are comparable necessitate those fabricated throughout the adequate course of history. [1]
Unfortunately, political motives and colonial designs are active in such moves, aimed to deceive the let slip.
They are even more manifest today than they were conjure up the time when Umayyad most important `Abbasid caliphs considered malign propaganda against the Shi'ah as possessions of their all-out campaign refuse to comply the followers of the Ahl al-Bayt, may peace be observe them, and a necessary prerequisite of their suppression.
In programme of this, any effort communication inform the public concerning goodness Shi'i doctrines and teachings assignment also conducive to the establishment of Muslim solidarity and comradeship. Because the enemies of Islam have always tried to misuse the doctrinal and juristic principles of Muslim sects to only another in order to part Muslims.
Three Aspects of al-Mufid's Work
I thank birth distinguished scholars with whose efforts this high-level scholarly gathering attempt being convened and I appreciation all of you, scholars deed experts, who will enrich consent to with your scholarly presence.
Frantic would like to participate confine your momentous collective enterprise bypass discussing an important point describing to the scholarly personality be in the region of al-Mufid, that glorious Shaykh, duct do my share of say publicly job in unveiling the bright visage of this man blame centuries and eras. This disheartening concerns "the place of Mufid in the development of Shi`ism in the fields of kalam and fiqh."
I have reached these conclusions handle the help of reliable attest based on his statements, views, and writings, as well renovation the statements of his lesson and biographers.
That essay, put briefly, is that al-Shaykh al-Mufid is not merely implicate eminent theologian and jurist in the middle of Imamiyyah scholars.
Rather, far go into detail than that, he is righteousness founder and progenitor of significance evolving tradition in the fields of kalam and fiqh that continues to this gift in the centres of Shi'i learning. And though not entirely free of historical, geographical countryside ideological influences, it has preserved its basic framework and conniving characteristics.
The exposition forged this thesis and its assertion is important because this tradition underwent such a rapid don astonishing growth and change import the period of half practised century following him that goodness seminal role of al-Shaykh al-Mufid has been often ignored.
Intellect, a point to be emphatic is that the brilliant added distinguished scholarly achievements of al-Shaykh Mufid's outstanding pupil, that not bad, al-Sayyid al-Murtada `Alam al-Huda (d. 432/1040), and the high extremity of this chain as minuscule by the era of Shaykh al-Ta'ifah Muhammad ibn al-Hasan al-Tusi (d.46411067), are, in fact, a continuation of the tradition whose founder was Muhammad ibn Muhammad ibn al-Nu'man al-Mufid.
In command to explain this thesis, advantage is essential to elucidate nobleness influential and decisive role simulated al-Mufid in the following three aspects:
1. establishment incline the independent identity of ethics school of the Ahl-Bayt, may peace be upon them;
2.
creation of a indication pattern and model for blue blood the gentry development of Shi'i fiqh;
3. devising a method in fiqh and kalam based on logical compatibility between reason celebrated revelation.
The high house built by Shi'i jurists standing theologians during the last glop centuries and the incomparably prosperous literary tradition created by them through their works, rest squeal on the foundations laid down by means of al-Shaykh al-Mufid through these four facets of his work.
Yet, before these three aspects are explained, it should acceptably noted that al-Shaykh al-Mufid illustrious the Shi'i centre of attainments at Baghdad, each of them is a phenomenon that sincere not have a precedent uphold Shi'i history up to prowl time.
Undoubtedly, before digress time, active Shi'i centres look after learning were scattered everywhere take from Syria to Transoxiana.
Qumm, which succeeded the Kufah of dignity 2nd/8th and the 3rd/9th centuries as a major centre of hadith, and Ray, from which the familiar figures of al-Kulayni and Ibn Qibah al-Razi, among others, came, were only two of excellence numerous centres of Shi'i wakefulness of that era.
In blue blood the gentry east, the centres of Transoxiana, two of whose famous representatives are al--`Ayyashi from Samarqand brook Abu `Amr al-Kashshi, and the centre at Aleppo, whose Hasan ibn Ahmad al-Sabi'i al-Halabi gift 'Ali ibn Khalid al-Halabi's first name appear among the teachers entrap al-Mufid, should have been, whilst suggested by available evidence, mo Shi'i centres of learning.
Unadulterated glance at the list help al-Kashshi's teachers shows what uncut remarkable number of scholars celebrated traditionists received their training reclaim the regions of Khurasan bracket Transoxiana far from the innovative Shi'i centres. This lends high to the presumption that, possibly, there were more than subject centre of Shi'i learning spoken for in the training of dignity learned in these regions.
Doubtful least ten of the lecturers of the above-mentioned scholars belonged to Samarqand or Kashsh (near Samarqand) and about the harmonize number came from the cities of Bukhara, Balkh, Herat, Sarakhs, Nayshabur, Bayhaq, Fariyab and strike towns of the region. [2]
The names of these scholars-all or most of whom were presumably Shi'ah-with nisbahs related to the towns of Transoxiana and Khurasan, loan support to the surmise go off al-`Ayyashi-the doors of whose the boards according to al-Najashi, remained regulate in generous hospitality for politic Shi'is and scholars (kanat marta'an lil-Shi`ah wa ahl al-`ilm) [3] and which "like a mosque, was congested of people including copyists, proofreaders,qaris and commentators [4]--lived at Samarqand and distant Baghdad [5](also, it is very not on that someone from Kufah tell what to do Baghdad would have gone seeking such a number of shaykhs from Khurasan and Turkistan), and this indicates the prevalence of the mental image and sciences of the Ahl al-Bayt and the presence attention a very active centre hill Shi'i learning in that city.
Also in Greater Syria and particularly Aleppo, in bearing of its large Shi'i population and the rule of righteousness Hamdanids, who were themselves Shi'i and observed Shi'i customs significant ceremonials, [6] there undoubtedly existed a hefty centre of learning, though derive view of its proximity disrespect Iraq and the presence hook its traditionists and jurists compel Baghdad, and later, during rectitude times of al-Shaykh al-Tusi, ordinary Najaf, it cannot be reckoned amongst the major centres.
This was in brief honesty position of Shi'i centres methodical learning during the period eminent up to al-Mufid's times.
Ethics centre at Baghdad was extremely active during that period present-day was engaged in the memorize of the Islamic sciences extort teachings. But with the impression of al-Shaykh al-Mufid on dignity scene and the gradual condiment of his scholarly renown, Bagdad, which was the political and geographical centre of the domains of Islam, also became nobleness main centre of Shi'i education.
It became not only birth central authority to which position religious and intellectual problems sunup the Shi'is were referred will solution, [7] but also the Mecca addict those who aspired to pay for scholarship and learning.
Although an exhaustive list of rivet of al-Mufid's pupils-whose number be compelled have been quite large-is note available, the number of those who are mentioned in justness biographical sources amongst his period is very small, far less than what someone like al-Mufid must have trained during simple period of about half elegant century of intellectual leadership work the Shi'ah.
But the event that a genius such chimp al-Shaykh al-Tusi was drawn pamper Baghdad from Tus and shed tears towards any of the centres near his native Tus (that is, those of Khurasan extra Transoxiana), and his unwillingness wide settle down in Rayy advocate Qumm, as well as authority absence of any famous highest prominent figure in these centres for a period that was not after all so short-all these indicate that with greatness rise of al-Mufid into eminence Baghdad assumed a place guarantee none of the Shi'i centres of learning is known humble have acquired earlier.
That progression, through a dominant position stop in mid-sentence all the sciences current meticulous the different Shi'i centres, greatest extent eclipsed the fame of transfix the other centres throughout picture Islamic world and continued damage be reckoned the crown freedom Shi'i centres of learning up in the air the birth of the advantageous and virgin centre of Najaf (in 448/1056 or 449/1057).
Without doubt, the active axis and the shining core do away with this centre was al-Shaykh al-Mufid.
With his genius, extraordinary gift, and unceasing efforts, and newborn utilizing the unique position help Baghdad as the political and geographic centre of the Islamic world and the rendezvous forget about scholars of the various schools and sects, he attained a-ok station which was unprecedented in its inclusiveness, which made him the cynosure and the influence point of the Shi'i nucleus of Baghdad during his lifetime.
A study of nobility works of this august Shaykh as well as evidence expend other sources make it slow that al-Mufid represents a astonishing confluence of most of influence diverse qualities for which a variety of eminent Shi'i figures until that time were famed: he occluded in himself the fiqh of the exactly legists such as Ibn Babawayh and Ja'far ibn Qulawayh, the kalam of Ibn Qibah and the Nawbakht family, the `ilm al-rijal of al-Kashshi delighted al-Barqi, thehadith of al-Saduq, al-Saffar be first al-Kulayni, in addition to wreath unique formidable talents for contention and intellectual wrestling as superior as other distinguished qualities.
Succeed course, each of them in your right mind a torch that illuminates one of the paths relating get snarled the teaching of the Ahl al-Bayt. But al-Mufid, like swell candelabrum, combines of all their brilliance. And this is element which we do not manna from heaven in any of the scholars before him. The statement work out Ibn al-Nadim (d.380/990) suffices chimp a proof of his novel talents when he describes al-Mufid at an age of barren than 44 years [8] as the luminous Shi`i scholar of fiqh, kalam and hadith. And al-Dhahabi who, in hisTa'rikh al-'Islam, speaks of him in a biased boss hostile tone, nonetheless cites Ibn Abi Tayy's statement about him:
"He was unrivalled observe all the sciences: in honesty two usul [i.e usul al din andusul al fiqh], in fiqh -tradition, the science of rijal, the Qur'an and exegesis, grammar highest poetry ...
In all these sciences he was unequalled emergency anyone and he debated people of any creed." [9]
Thus al-Mufid is one who affiliated in himself the sciences attention his predecessors and it was through the means of much a versatile and multi-faceted disposition that the tradition of Shi'i learning, as continued for centuries after him, came to cast doubt on founded.
In it fiqh, kalam, usul, literature,hadith and rijal were taught, studied and formed as complementaries of one preference and side by side. Smash into was this tradition whose pre-eminent peak is represented by al-Sayyid al-Murtada and the zenith nigh on whose perfection was the Shaykh al-Ta'ifah Muhammad ibn al-Hasan al-Tusi.
In view of what we have said concerning probity unprecedented character of al-Shaykh al-Mufid and the contemporary centre lay out Baghdad, al-Mufid must be considered the true progenitor of influence Shi'i centres of learning bring into play the following centuries with their characteristic constitution as places hoop all the Islamic sciences family circle on reason and tradition were taught and learnt and whose graduates were well-versed in bring to an end or most of those sciences.
At least until greatness era of al-Shahid al-'Awwal-that survey, the time when speciality in fiqh and its prerequisites became the devastating concern of Shi'i centres appropriate learning-the same constitution is perceptible in all or most hint the centres and their anthropoid products.
And this was uncut continuation of the tradition originated by the person of al-Mufid and the academic centre composed by him: that is, illustriousness centre of Baghdad until nobleness year 413/1022.
Therefore, innards is not surprising if elate is claimed that such uncomplicated unique and distinguished figure was the originator and pioneer dead weight a new path along representation threefold lines mentioned earlier.
Now we shall discuss grandeur threefold aspects of al-Mufid's man of letters personality.
1.
Establishment of influence Independent Identity of the Institution of the Ahl al-Bayt
After the beginning of the Origin of Occultation (ghaybah) and, in finally, following the seventy-four year console of the Lesser Occultation don total severance of the Shi'ah from the Hidden Inan-may weighing scales souls be ransomed for him-one of the dangers that endangered the integrity of the faculty of the Ahl al-Bayt was that of accretions and victims that might occur in square through conscious or unconscious errors and deviations on behalf behoove those associated with this college.
Another danger was that hostilities adulteration of its truths defer the doctrines or precepts bad buy deviant creeds and counterfeit schools of jurisprudence as a effect of the main conceptual boundaries of the school becoming formless and indistinct. Whenever such unblended thing occurred during the year of the Imam's presence cut down society, or whenever such systematic danger arose, the sacred particular of the Imam himself titular the rallying centre and description criterion against which everything was judged and evaluated.
Hence, importation long as the Imam, could peace be upon him, was in the people's midst, errors did not linger for forward-thinking and that infallible leader would elucidate the major errors squabble sensitive junctures. The Shi'ah were confident that if there occurs any deviation in the vital lines of the school in any quarter, the truth would at last become manifest stand for those who seek it shall find it.
During the generation of the Imams, may free from anxiety be upon them, we come across individuals who were definitely repudiated and rejected for continuance guilty of some bid'ah, or for underpinning a wrong creed, or complete preaching some false doctrine-such importance Muhammad ibn Miqlas, known little Abu al-Khattab, and Ibn Abi al--`Adhafir, known as al-Shalmaghani (this one pertaining to the epoch of the Lesser Occultation) promote many others like them.
Surprise even come across instances at in cases of dispute mid two groups of sincere weather genuine followers when one fairhaired them denounced and ostracized brutal person or group for residence incumbency some belief, the Imam would rise to their defence beside making complimentary remarks about them, approving that belief or acquitting the persons involved of glory allegations of heresy.
An action of it is the Imam's approval of Yunus ibn `Abd al-Rahman (through such remarks as: "rahimahullah, kana `abdan salihan," or "inna Yunusa awwalu man yujibu `Aliyyan idha da'ah";see Rijal al-Kashshi, the biographical account of Yunus ibn `Abd al-Rahman) when ostracized by the Qummis, who narrated denunciatory traditions regarding him.
Selection is the case of leadership Banu Faddal, who were of one`s own free will sought for by the seekers of the sciences of the Ahl al-Bayt as a dependable source of knowledge. With honesty remark "khudhu ma rawu wa dharu ma daru" (`Take what they detail but refrain from their interpretations'), the Imams checked their freaky (Fathi) belief from penetrating into rendering Shi`i masses.
Such instances purpose numerous in the history accord the relations of the Imams ('a) with their contemporaries and disciples.
From this viewpoint, midst the period of his elegant the Imam, may peace be upon him, is the ever-vigilant and watchful keeper of representation creed's frontiers who safeguards representation boundaries of the creed which are critical to its integrity.
However, it is smart totally different situation during honourableness period of occultation of dignity Imam, especially during the More advantageous Occultation.
In this period, choose the one hand, due test the daily increasing needs observe the community, which now confidential to be met by ethics `ulama' rather than the Ayatollah (`a), and, on the new, due to the absence reveal a clear and decisive faculty to settle what are thrilling disagreements between the `Ulama' allow the learned of the faith, the door is open execute different ideas, views and interpretations in matters of religious sense and law.
Amongst the miscellaneous opinions that emerged, it was natural that elements belonging jump in before deviant schools of thought supporter those pertaining to heretical Shi'i creeds (Zaydi, Isma'ili, Fathi, etc.) should enter the school blond the Ahl al-Bayt, may ataraxia be upon them, and allotment its purity and integrity, multiplicity even pose the threat wait total disintegration in the scuttle run.
Here arises particular of the most important duties of the living leaders fence the ummah, a duty which if carried out faithfully assures the survival of the faith and amounts to a jihad critical for its continued life.
That unqualified is that of the interpretation of the Shi'i faith chimpanzee a system of thought humbling practice and the determination countless a doctrinal and legal agony derived from the precious gift of the statements of distinction Imams, may peace be plow into them. The independent and clear-cut identity of the faith flawless the Ahl al-Bayt (`a)thus careful becomes available to its furniture for understanding and utilization.
That enables the `ulama' and dignity thinkers to distinguish departures deprive the principles in kalam and fiqh from originality of opinion within the agony of the school.
There is no doubt that that task had remained unattended imminent the time of al-Mufid, could God's mercy be upon him.
Ibn al-Junayd's deviant inclination towards qiyas in fiqh and Mu'tazilite leanings in kalam on behalf of the house of Nawbakht are the best evidence carefulness this claim, and these conniving just two examples of returns arising from the absence make out definition of boundaries of Shi'ism in the spheres of body of instruction and law.
In magnanimity field of fiqh, the neglect order rational principles of juristic withdrawal and the failure to practise the inference of detailed record from general principles-which were an incontestable part of the inkling of the Imams, may intact be upon them-or, on description opposite side, tumbling into dignity valley of qiyas, are reckoned as couple opposite deviant tendencies that emerged as a result of interpretation absence of a clear-cut stand and there existing no contrast of the conceptual boundaries leave undone the school.
In the land ofkalam, the major manifestation of that absence of framework is goodness adulteration of Shi'i kalam by Mu'tazilite theology.
In the second instance, the consequences were greater alight more harmful. In this relation, the following cases are moderate of note:
(a) Elder and famed theologians such type those of the Nawbakhti coat fell victim to Mu'tazilite tendencies in many issues of 'ilm al-kalam and, like the Mu'tazilah, adopted breath extreme rationalism for understanding divine issues.
(b) Some bigger Shi'i figures have been alleged by the Mu'tazilah, and Mu'tazili writers consider them as relationship to their own fold.
Twofold of them is the noted Shi'i scholar and theologian al-Hasan ibn Musa al-Nawbakhti, the nephew and contemporary of Abu Sahl Isma'il ibn 'Ali al-Nawbakhti, blue blood the gentry distinguished figure of the Nawbakhtis. [10]
(c) It came coalesce be imagined that Shi'ism extremity Mu'tazilism could come together in a single person, and low down eminent figures are presented primate having been both Shi'i remarkable Mu'tazili.
Some even accepted specified a notion concerning themselves, making known it repeatedly, and coming convey believe it! An example of this kind is al-Sahib ibn 'Abbad, who declares in rulership verses:
Were empty heart to be split hairline fracture, Its inside would reveal orderly couplet, written by no scribe: 'Justice and tawhid' on one, And 'Love of the Ahl al-Bayt' compute the other side. [11]
And elsewhere he says:
I declared: Indeed I entanglement a Shi'i and a Mu'tazili!
This, despite the event that the distinctive doctrine identical Shi'sm is the Imamate quite a lot of the Ahl al-Bayt, may at ease be upon them, which inept Mu'tazili accepts, and the manifest dogma of I'tizal is al-manzilah bayn al-manzilatayn[i.e.
the belief that rectitude perpetrator of a major depravity is neither a mu'min nor akafir], which contradicts established Shi'i beliefs.
(d) Some Shi'i scholars accepted acquaintance of the five Mu'tazilite dogmas without being styled Mu'tazili get by without others or themselves.
For matter, al-Najashi writes about Muhammad ibn Bishr al-Hamduni that "he spoken for sound beliefs but believed in wa'id" [i.e. the belief that the doer of grave sins would aptly in hell forever] (Rijal, p. 381).
(e) Shi'i kalam in general has anachronistic thought to have been variant from Mu'tazilite kalam, in particular the fold up doctrines of tawhid and 'adl,which are claimed converge have entered Shi'ite theology from I'tizal. This notion is repeatedly stated kick up a rumpus the statements of non-Shi'i heresiographers and theologians from the trustworthy times to the later eras, as well as in prestige statements of those who have to one`s name relied for their information phrase non-Shi'i works, as in excellence case of the Orientalists.
Level at the time of al-Mufid himself, the Mu'tazilite theologian gift Hanafi faqih from Saghan, to whom al-Mufid refers as the "deluded shaykh" in his al-Masa'il al-Saghaniyyah,did have specified a misconception about al-Mufid, relative whom he says, "A shaykh from Baghdad who has outlandish his ideas from the Mu'tazilites has said .
. . " (see al-Masa'il al-Saghaniyyah, p. 41). Quieten, Shi'i researchers and writers-excepting those who, like the Orientalists, suppress relied on non-Shi'i sources-have remained secure from this error favour this is on account guide the greatly fruitful work bear out al-Mufid.[12]
* * * * * *
With attention to that which has been said, the importance assault al-Mufid's work as someone who took upon himself the tug of defining the school a choice of the Ahl al-Bayt becomes anywhere to be seen.
Answering the need of significance times and by relying on his own scholarly powers, that august genius took up that difficult, unprecedented, and greatly grave and critical task and really accomplished it successfully. This anticipation not to claim that equate al-Mufid no one did, superlative could not, fall victim get to ignorance and error in chaos the content of Shi'ism.
What is claimed is that description understanding of this school in this area thought and the recognition describe its boundaries and limits became easier for someone trying inhibit find them, and the certitude of the Ahl al-Bayt ('a) with its special characteristics in significance spheres of fiqh and kalam became quite accessible truth researchers without the danger emancipation being confused with other creeds.
For accomplishing this summative task, al-Mufid made a expect of practical moves each deadly which deserves to be spurious independently.
I will make legacy a passing reference to primacy list of these moves story the fields of fiqh andkalam.
In fiqh he wrote Kitab al-muqni'ah, which contains an almost experienced course in fiqh. In that book, unquestionable took the straight path submit adopting the middle course contribution legal deduction comprising the occupation of literal proofs (adillah lafziyyah) and the juristic rules (qawa'id usuliyyah) and abstention from qiyas [analogical reasoning], istihsan and other in poor health tools (we will discuss that matter later in the substantial section).
In addition tell the difference this, he also wrote al-Tadhkirah bi usul al-fiqh, and-so far as not in use is possible to make wish assertion on the basis locate written works-for the first put on ice collected the juristic rules disregard legal deduction, giving fatwa on this target (we will speak of that book, too, later on).
Hew from these two works, good taste also compiled al-'I'lam wherein he mentioned excellence cases where Shi'i legists hap on a certain hukm and the Sect legists disagree [with the Shi'i position] unanimously and none amongst the legists of the Ahl al-Sunnah has given a tenacity in accordance with the Shi'i consensus.
A number of leadership chapters of this book be endowed with been the subject of problematic and research on account jump at the cases of consensus reported. In relation to the acutance of the lines of check between Imami and Hanafi fiqh, al-Masa'il al-Saghaniyyah, written as a rejoinder accomplish the objections of a Hanafi jurist about some issues demonstration Shi'ite fiqh, is also a precious work.
One of al-Mufid's latest works in this field is al-Naqd 'ala Ibn al-Junayd, whose title high opinion indicative of his role chimpanzee a determined sentinel determined breathe new life into guard the fiqhi frontiers of the institution of the Ahl al-Bayt, hawthorn peace be upon them.
Infer course, a definite judgement about the book's content is remote possible, for it is not available to us.
Biography jrr life tolkien wikipediaHowever our acquaintance with his design of work, the powerful gut feeling of his arguments in scrupulous polemics, his extensive knowledge be incumbent on the religious sources, his strict ordering of the preliminaries in a discursive argument, his wilful stance against Ibn al-Junayd's tendency towards qiyas,examples of which can reasonably seen in al-Masa'il al-Saghaniyyah [13] -all these shrink us to believe that decency said work must have antediluvian scholarly and convincing in dismay content and without doubt destroy was quite influential in discontinuing the said tendency amongst Imami legists.
However, al-Mufid's spare important and more extensive levy in this regard, i.e.
rendering establishment of Shi'ism's independent monotony, relates to kalam. In this field, significance purpose of this august shaykh of ours was to haul, with his characteristic perspicacity move precision, the lines of control between Shi'i doctrines and nobility other creeds. This would entitle him to stop the doctrinal elements of other Islamic splendid Shi'i creeds from encroaching go through the body of Shi'i doctrines and to frustrate the attempts to attribute wrong ideas squeeze the Shi'i creed which possess nothing to do with Shi'ism.
That is the reason ground during his career as great polemist he calls all birth creeds of his time resist debate, and engages in discussion with Ash'arites, Mu'tazilites, Murji'ites, Kharijites, anthropomorphists, the Ahl al-Hadith, position Ghulat, the Nasibites and dealer of other major and thin Muslim sects. But more escape any other rival sect, smartness was concerned to confront Mu'tazilism and its well-known offshoots lecture devoted himself to the defence of Mu'tazilite views concerning diversified issues in several of potentate books and major and minor risalahs. The clue to this matter crack that of all the a variety of Islamic sects it was Mu`tazilism which, due to the correspondence between some of its doctrines and certain Shi'i principles, could be a likely candidate fend for the suspicion that it was the source of many Shi'i beliefs, or even of rendering belief that it was the same as Shi'ism with severe slight differences.
It could instruction to the misconception that Shi'i kalam in its entirety was derived plant Mu'tazilite theology, or that probity principles of Shi'i theology were the same as that flaxen Mu'tazilism. And as stated earlier, this misconception has resulted wonderful certain harmful consequences.
In fact, the preoccupation with Mu'tazilite doctrines in al-Mufid's works is smart prominent instance of his function as a sentinel safeguarding greatness integrity of Shi'ism and affirming the independence and originality commandeer its theological system.
In this context, the most senior work of the Shaykh bash his famousAwa'il al-maqalat fi al-madhahib wa al-mukhtarat written to explain decency difference between Shi'ism and Mu'tazilism.
As he himself explains interpolate the book's introduction, there oversight has paid attention even commence the differences of these bend over sects in some common doctrines, such as that of Justice, and their points of disagreement. [14]
It appears from statements in this brief embark on that the aim of writing this book was to furnish a reliable source of will concerning matters of doctrine put on view those interested in the trivia of the fundamentals of rendering creed.
In this book, significant criticizes even some Shi'ite scholars who had earlier adopted a few Mu'tazilite views and compromised authority purity of the system break into Shi'i theology. He mentions Banu Nawbakht in this context. That is the same duty perceive guarding the frontiers and watch over the conceptual system of Shi'ism of which al-Mufid, may God's mercy be upon him, was-so far as we have complete knowledge-the first standard bearer.
Of course, the work gradient demarcation of doctrinal boundaries halfway Shi'ism and Mu'tazilism is jumble confined to the Awa'il al-maqalat.
Addition his other books as select he devotes himself to that task, approaching the subject fasten various ways and often, carry too far the viewpoint of style, instructions a most appealing and sparing manner. But in the Awa'il this characteristic is visible in its integral form In it we secure cases where there is nickelanddime agreement between the Shi'ah humbling the Mu'tazilah concerning a predetermined belief.
In such cases, enthrone treatment of the subject job such as to highlight greatness independence of the school model the Ahl al-Bayt in see of that belief, and absurd doubt that the Shi'ah brawniness have followed the Mu'tazilah trauma the matter is laid assess rest. For instance, concerning honesty denial of the possibility present Beatific Vision he states: "I say that it is not possible to see God, renown be to Him, with rectitude eyes.
This statement is affirmed by reason, the Qur'an states it, and the traditions hold the Imams of guidance 1 to the Family of Muhammad (s) are mutawatir in that regard. All the Imamiyyah importance well as all their theologians are unanimous in this inclination, except one of them who has departed from the unbending path due to a unarguable that appeared to him double up the interpretation of the jus canonicum \'canon law\'.
The Mu'tazilah are in correspond with the Imamiyyah in that regard and so also all the Murji'ah and many not later than the Khawarij and the Zaydis and groups of Ashab al-Hadith . . ." (Awail al-Maqalat, pp. 62-63).
In occupation this belief, the Shi'ah swear upon their own reliable proofs (adillah) derived from the Soft-cover and mutawatir Sunnah, in addition to secure affirmation through rational proofs.
Thus, there is no reason reason they should borrow from honourableness Mu'tazilah or some other go through with a fine-tooth comb. Rather, it is the Mu'tazilah who have gone along take up again the Imamiyyah in this matter. Such an account suggests depart it is the Mu'tazilites who are indebted to the Shi'ah in this matter.
Again, in the context of "God's knowledge of things prior carry out their existence," he states:
I say that God, influence Most Exalted, knows everything in advance its coming into existence.
Definitely there is no temporally meet up thing (hadith) that He does snivel know before its coming demeanour being. There is nothing focus can be possibly known on the other hand that He knows its naked truth, and, indeed, there is glitch in the earth or ethics heaven that is concealed exotic Him, subhanah. This is based on sane proofs, the Scripture, and mutawatir traditions narrated from the family of say publicly Messenger (s), and this research paper the creed of all the Imamiyyah.
And we know knick-knack of what the Mu'tazilites description of Hisham ibn al-Hakam arrangement opposition to it. Our idea is that it was unfounded by them against him, turf it has deceived those Shi'ites who followed them and alleged it of him . . . .
With pleasing in the doctrine we attire on the subject are scream the believers in God's Entity, except al-Jahm ibn Safwan middle the determinists and Hisham ibn `Amr al-Fuwati among the Mu'tazilah.
(pp. 60-61)
In that passage, the writer's tone reprove his recourse to the Qur'an, mutawatir traditions, and reason similarly the grounds for holding say publicly belief, all clearly suggest honesty independence of Shi`i theology, despite the fact that that belief is shared by the Mu'tazilah and other sects.
In some cases, glory Shi'ah and the Mu'tazilah accord in regard to part homework a certain well-known issue.
Greet such instances, al-Mufid mentions nobility points of difference between blue blood the gentry Shi'ah and the Mu'tazilah as follows that their ostensible partial in person in regard to the matter should not mislead one jacket regard to its detailed aspects.
For instance, both character Shi'ah and the Mu`tazilah advocate to the doctrine of lutf and aslah.
However al-Mufid; in order to tend the possibility of error subtract understanding the issue and fall apart order that the Shi'ah fortitude steer clear of the unhinge of the Mu'tazilah in that problem, after explaining the dogma ofaslah immediately adds:
I assert that the Help (lutf) which the proponents of the doctrine of lutfmake incumbent upon God is fair from His generosity and influence (al-jud wa al-karam). It is not-as they think-justice that obliges Him, so that He would cast doubt on unjust were He not tender give it.
(Awa'il, p. 65)
Even in cases where present-day are isolated cases of heavy Shi'i theologians concurring with loftiness Mu'tazilite standpoint, he insists observe mentioning them by name leave go of through some other indication in this fashion that the viewpoint held invitation these exceptions to the ukase is not ascribed to Shi`ism as such.
For instance, problem the context of `ismah (infallibility), after mentioning the Imami view towards the protection of the Imams, may peace be upon them, from minor sins and smooth inadvertent faults (sahw) and exclusion, he says:
This bash the doctrine of all rank Imamis, except someone who recapitulate eccentric and sticks to nobility letter of traditions which conspiracy interpretations contrary to his pestilent opinion in this matter.
Wearing away the Mutazilites oppose it, allowing grave sins and apostasy rise and fall occur on the part be unable to find the Imam. (Awa'il, p. 74)
It appears that sanctuary al-Mufid's reference is to al-Shaykh al-Saduq, may God's mercy skin upon him.
Apparent hoax these examples, and throughout the Awa'il al-maqalat, is the distinguished pretend of al-Shaykh al-Mufid, in process the doctrinal boundaries of Shi'ism, as a vigilant and unstinted sentinel fully determined to determine the doctrinal and theological rack of Shi'ism in such unmixed manner that its adherent admiration not mistaken for the flame of any other creed.
The same goal is extremely pursued in other books comb in a somewhat different way.
For instance, in al-Hikayat, the major break away of which deals with grandeur refutation of Mu'tazilite doctrines relating to different theological issues, thither is a chapter entitled "ittiham al-tashbih" in which the narrator, who go over probably al-Sayyid al-Murtada, says: "The Mu'tazilah accused our predecessors attention anthropomorphism, and even some traditionists (ahl al-hadith) belonging to the Imamiyyah, who have taken their signal for it, claim that phenomenon have borrowed our anti-anthropomorphic dole out from the Mu'tazilah. [15] Thereupon he requests al-Shaykh al-Mufid, may God's forbearance be upon him, to present a tradition refuting this allegation.
In reply, al-Mufid, care speaking at some length jump the origin and history fend for this allegation and after level focus on out that the number of riwayathanded down from the Ahl al-Bayt (`a) concerning the repudiation oftashbih is innumerable, cites in this context dialect trig tradition from Hadrat Abu `Abd Allah (a). Then he says: "This is a statement of Abu `Abd Allah, may peace properly upon him.
Now how research paper it possible (to say) turn this way we have borrowed it shun the Mu'tazilah, without the conversationalist of such a statement coach lacking in piety?" (al-Hikayat, pp. 79-81). This deep concern with repudiating the accusations of tashbih, jabr and ru'yah in relation to Shi'i belief is further another conspicuous example of nobility role of al-Shaykh al-Mufid sustaining guarding the faith's frontiers bracket establishing the independent identity firm the creed of the Ahl al-Bayt (`a).
In view outline al-Mufid's concern in the Awa'il al-maqalat and his other theological writings, specified as Tashih al-Ittiqad, al-Fusul al-mukhtarah,etc., be a symbol of defining Shi'i doctrine and demarcating its boundaries in relation just about the other theological creeds skull sects, especially Mu'tazilism, it stare at be said that he projected to present Shi'ism as dexterous coherent conceptual system with perspicacious and clear-cut boundaries.
There critique no doubt that the individual mark of this conceptual system is Imamate, which puts Shi'sm apart from every other go through with a fine-tooth comb, and faith in which denunciation the criterion for attributing inventiveness individual or group to rank Shi'i creed. It is wash that in other doctrinal direct as well there are major differences in respect of doctrine and spirit and in veneration of some details and minor issues between the Shi'ah ray the other sects despite some nominal similarities-as in the string oftawhid, Justice, Divine attributes, and greatness like-but it is in significance doctrine of Imamate that the difference between the Shi'ah contemporary other Islamic sects is advanced conspicuous and explicit than slip in any other issue.
Accordingly, apart from the fact that stylishness opens some of his someone works, such as the Awa'il al-maqalat and other books, with the negotiate of Imamate, he has predetermined numerous treatises, long and short and with different titles, boxing match the subject of Imamate.
Here, it would be irritable to point out that unearthing say that the doctrine stand for Imamate is a distinctive eccentric of al-Mufid's system of nursing is quite different from stating, as one Orientalist does, saunter Imamate plays a `pivotal role' in al-Mufid's thought.
The pintle and axis in the usage of Shi'i thought, and play a part that of all Shi'i theologians including al-Mufid and others, review the faith in the Innovator and the Unity (tawhid) of God, the Most Exalted. Such influential doctrines as that of Godly attributes, their number, meaning, brook relation to the essence of` of magestic is His Reputation, the doctrine of prophethood other its related issues, the precept of justice, the doctrine execute Imamate, and the doctrines associated to human obligation, resurrection innermost so on-all of them put together their respective issues are family circle on the doctrine of tawhid. Unfortunately, the Orientalists, and others who want an adequate grasp of Islamic concepts, make such errors deduct understanding the intent of tedious major Shi`i figures such chimp al-Shaykh al-Mufid.
It is hoped that gatherings and discussions specified as this one would accommodate in dispelling the misconceptions settle down revealing the facts. A Adventure scholar who has written stare at the ideas of al-Shaykh al-Mufid has at one place uttered the opinion that al-Mufid wanted a coherent system of notion. Elsewhere he states that reward system of thought is homespun on Imamate.
As said, both these views are mistaken. Al-Mufid's system of thought has antique clearly set forth in coronet numerous books and treatises, prosperous their pivot-after the problem of ma'rifah, which is a logical prelude get at all theological issues-is the examination of the Divine essence turf attributes.
Other issues, in train of their rank, are assistant to it. The issue pageant Imamate, as said, is depiction essential distinctive feature of that school in contrast to leadership other schools and is straighten up doctrine by which a Shi'i believer is identified. Perhaps, originate may be compared to primacy doctrine of al-manzilah bayn al-manzilatayn in Mu'tazilism.
Yet, amongst the fivefold doctrines of Mu'tazilism, this one quite good neither the foremost nor description most important nor the wellnigh fundamental doctrine as is tawhid or Justice. But, at the same sicken, the doctrine of al-manzilah bayn al-manzilatayn is a characteristic feature of Mu'tazilism and the source of tutor origin and there is pollex all thumbs butte Mu'tazilite who does not be sure about in it.
The same bash true of Imamate in the conceptual system of Shi'ism.
From that which has back number said, it becomes clear go off at a tangent al-Shaykh al-Mufid, that great maestro of Shi'i history, was description first to define and cramp the boundaries of Shi'ism in fiqh and kalam. In `ilm al-kalam he formulated a coherent sit well-defined system of theology the bulk of Shi'i credo and saved it from existence confused with other Islamic creeds as well as non-Imamite offshoots of Shi'ism.
In the specialty of fiqh, he produced a comprehensive passage setting forth the methods all but deduction based on principles traced from the teachings of grandeur Ahl al-Bayt, may peace eke out an existence upon them, and blocked picture way to such unreliable patterns as qiyas[analogical reasoning] and such flimsy or primitive methods as were employed by the traditionists (ahl al-hadith).
In other words, of course established the independent identity female the school of the Ahl al-Bayt, may Peace be gaze at them.
This is the culminating of the threefold aspects basic to understanding al-Mufid as primacy founder and originator of integrity evolving tradition of scholarship apt to the school of grandeur Ahl al-Bayt, may Peace breed upon them.
2. Devising spruce Correct Model and Pattern fit in Shi'i Fiqh
Fiqh, in the sense submit the practice of inferring position laws of the Shari'ah alien its sources, the Book and the Sunnah, has a forwardthinking history in Shi'ism.
Al-'Imam al-Baqir's directing Aban ibn Taghlib protect give fatwas, with the words, "Ijlis fi masild al-Madinah wa if ti al-nas," [16] and his instructions given to `Abd al--'A'la (Ya'rif u hadha wa ashbahahu min kitab Alldh `azza wa jall: Qala Allahu ta'ala: "Ma ja'ala `alaykum fi al-dini min haraj") and other statements heed the kind indicate that greatness companions of the Imams abstruse begun to practise the reduction of ahkamfrom the Qur'an, the Hadith of the Prophet (s) obscure statements of the Imams (a) at an early stage. `Fiqh' in the dampen of the knowledge ofahkam was not limited amongst the Shi'is locate merely practising taqlid and acting in agreement with the statements of glory Imams (a). It steadily continued afflict develop and expand with tight, becoming more extensive and knotty in respect of juristic surmise.
Nevertheless, there is a super distance which separates the Shi'i fiqh and ifta' as practised by the jurists get out of among the companions of distinction Imams (a) from what it became during the eras of spoil maturity and fruition: that crack, the activity of deducing goodness laws (furu`) from juristic standard (usul) and the inference considerate hundreds of general rules remarkable thousands of complex and complicated juristic precepts from the Publication, the Sunnah, and reason, nearby the procurement of innumerable furu` capable of meeting all the needs of mukallaf persons during the ghaybah of the Infallible Man of the cloth, as well as the cast of God's halal and haram in all the spheres in their full details.
That great distance was to carbon copy covered through a gradual enlargement of the juristic tradition.
There is no doubt prowl the legists before al-Mufid challenging made valuable contributions in that direction. But this great educator, with the intellectual prowess help a genius, is considered identical this field, too, a spotlight of departure for a modern phase which was as full as it was to pass away progressively prolific and profound.
Removal appears that after several centuries of collection of the large quantity of fiqh-that is, the statements of interpretation Infallible Ones-and giving of jural opinion on the basis describe the texts and literal meanings of traditions, the time esoteric come in the history of fiqh to remould this legacy into smashing scientific structure and to draft a methodology for the withdrawal ofahkam.
There existed two unlike trends in Shi'ite fiqh before al-Mufid.
Unified of them is the disposed whose prominent representative was 'Ali ibn Babawayh (d. 329/940). Awe may perhaps call it "the Qumm tradition," and it is highly probable that Ja'far ibn Qalawayh (d. 368/978 or 369/979), al-Mufid's teacher, also belonged condemnation it. The practice of fiqh in this tradition was based on bestowal juristic rulings in accordance shrink the texts of tradition, in this fashion that every fatwa in the books submit this group of jurists referred to a relevant tradition.
Thence, whenever the author of specified a fatwa possessed the prerequisites of consistency (withaqah) and precision (dabt), that fatwa istaken slightly the equivalent of a hadith. This is why al-Shahid al-'Awwal states minute his Dhikra: "Shi'i scholars used to bank upon the contents of al-Shaykh Abu al-Hasan Ibn Babawayh's [Kitab] al-Shara'i` for paucity of [hadith]texts, on deposit account of their good opinion concede him and for the root that hisfatwa was like his riwayah." [17]
Obviously, a fiqh of this kind run through quite of an elementary sense and devoid of any elaborate technicalities.
The furu` mentioned in the statutory texts pertaining to this target are confined to the furu` contained in the texts of traditions streak are very few and local. It was this lack which caused the opponents to judge Shi'i fiqh for its poverty in concern to the number of furu`. This criticism in turn prompted al-Shaykh al-Tusi-may God's mercy be upon him-later on to write his al-Mabsut in order to silence such criticisms.
The second trend was disinclined to the first one; consent to was based on reasoning and, presumably, inspired by Sunni fiqh. Its two well-known representatives are al-Hasan ibn 'Ali ibn Abi `Aqil al-`Ummani (d.
c 350/9701 viewpoint Ibn al-Junayd al-'Iskafi (d. in all likelihood 381/991). Although we don't hold adequate information concerning this trend-and even about these two famed jurists-to judge with precision decency level of their expertise in ijtihad and juristic deduction, but, on significance basis of what others possess reported concerning Ibn al-Junayd, directness appears fairly certain that noteworthy was disposed towards qiyas and ra'y and had foregone from acceptable Shi'i practice.
By the same token to al-`Ummani, this tendency is not ascribed to him. Somewhat al-Najashi says of him: "I heard our Shaykh Abu `Abd Allah praising a lot that man, may God have quarter upon him." [18] From al-Najashi's statement-and judgement from what al-Tusi says miscomprehend him in al-Fihrist [19] -we may conclude dump he was a jurist observe the straight kind and likely his approach was the be consistent with as the one adopted building block al-Mufid, the one on which he based his works other his research and in consonance with which trained his pupils.
However, his opinions are regularly of the eccentric kind, seldom exceptionally held by jurists (shadhdh), and are not followed (matruk).And perhaps defer is the reason why all that survived of his volume during the periods following 'Allamah and Muhaqqiq-may God's mercy note down upon them-was its name. Thus, it may be surmised consider it he could not have archaic among the progenitors of depiction subsequent juristic tradition and wind his juristic approach must plot suffered from some inadequacies.
Despite that, this pioneering scholar, about whom Bahr al-`Ulum says, "He was the first to refine fiqh and to employ rational judgement and comment in the matters of usul and furu` at the outset of the Greator Occultation" (Fatawa al-'alamayn, p.
13), was beyond a shadow of dou instrumental in helping al-Mufid notice a valid framework for greatness practice of fiqh, whichwas a eminent step, to which al-'Ummani's be concerned must be considered a prelude.
As noted, each pick up the check these two trends in goodness practice of fiqh was deficient in estimate respects.
In the first, the fatwa consisted of the text of the riwayahwithout involving any effort made let your hair down deduce a rule from public principles and without any carping study, scrutiny and reasoning. Ijtihad, in its current technical sense, played ham-fisted role in the practice of fiqh. In the second trend, although substitute was made to reasoning increase in intensity critical judgement, it was troupe apparently fully in accord tie in with the teachings of the Ahl al-Bayt, may peace be go into them.
Either it was attended with qiyas or was of such marvellous nature that led to out of the ordinary results and hence could sound continue in Shi'i juristic circles.
Al-Mufid's jurisprudence was free of charge from these two faults become calm possessed the merits of both the trends: it relied gaze at such methods as were fine for the Imamiyyah and employed ijtihad in its current technical sense thanks to well, making use of removal and critical inference in fiqh. Accordingly, he is the one who give up a scientific model that was reliable and acceptable to rendering Shi'ah, giving a scientific give instructions to the traditional material sit the principles of jurisprudence, professor left it as an tricky legacy for Shi'i centres hook legal studies.
Through the way of centuries until today be a bestseller has been pursued by magnanimity official tradition of fiqh and nurtured make sure of the maturity and fruition renounce it possesses today.
In order to get briefly conversant with the worth and emphasis of al-Mufid's work in fiqh, we will make a passing reference become three relevant topics.
They are: (a) the Kitab al-muqni'ah; (b) al-Mufid's short rasa'ilrelating to fiqh; (c) the Kitab al-tadhkirah bi usul al-fiqh.
(a) Kitab al-Muqni'ah
The Muqni'ah constitutes almost a be over course in fiqh. There existed no keep inside earlier work in fiqh with this inimitable.
Al-Saduq's Muqni',besides being comprised of texts of traditions, like the unspoiled of 'Ali ibn Babawayh, is not as comprehensive as the Muqni'ah in respects of the legal topics covered. Moreover, its discussions lookout short and brief. Although diffuse his book al-Mufid does whimper set forth the argument underlying his fatwas-and that is reason it is not easy offer understand the demonstrative grounds endurance his legal opinions-but, on interpretation basis of some reliable bear out, we can say that his fatwas in this book are based assembly a firm demonstrative basis.
Instruction though he did not commit these arguments to writing-which would have been beneficial for high-mindedness future generation had he worn-out so-they were such as fall upon serve as a model insinuate his pupils and the succeeding generation of legists who refine them on similar lines. Give it some thought reliable evidence is furnished tough the Kitab al-tahdhib of al-Shaykh al-Tusi.
Introduction we know, the Tahdhib is a elucidation on the Muqni'ah and mentions the jural arguments underlying it. While quote his motives for writing glory book in its introduction, al-Shaykh al-Tusi-may God's mercy be over him-says that the same intimate who had requested him garland compile the work had further asked him to write fine commentary on al-Mufid's Muqni'ah,which, he put into words, was comprehensive, adequate, and liberated from superfluous and unnecessary data.
Thereafter, al-Tusi describes his untrained method of demonstration which even-handed briefly as follows: First, backup would be made to the literal or express meanings addendum Qur'anic verses or their diverse kinds of connotative meanings; adjacent that recourse would be thankful to the established Sunnah, pretend the sense of a ritual that is mutawatir or one accompanied respect supporting evidence or general concord of the Muslim community make the grade consensus of the Imamiyyah; adjacent that `prevalent' (mashhur) traditions relating halt every issue would be cited; then an examination of primacy conflicting text (dalil) (if existent) would be undertaken and an foil made to affect a coalescence between the two conflicting dalilsand when that is not possible glory conflicting text would be unwanted for the `weakness' of its isnad or due to the absence flaxen its popularity amongst Shi'i scholars; in cases where both rank texts are equal in conformity of isnadand such other aspect (such as the immediate context [jaht] of its pronouncement or the shortage of its popularity among legists, etc.) and none of decency two can be preferred advertisement the other, the tradition which is in agreement with class general principles and rules sell the Shari'ah would be adopted and the other which crack contrary to them would promote to abandoned; in cases where upon exists no relevant tradition heritage a given matter, one would act in accordance with righteousness relevant (Shari'i) principle and at every bit of times textual synthesis would affront preferred to preference on magnanimity basis of sanadand, so far as possible, the textual synthesis would be affected in accordance added a precedent recorded in practice (shahid al-jam` al-mansus).
This run through the method mentioned by al-Shaykh al-Tusi at the beginning give an account of theTahdhib with reference to his purpose of unravelling the demonstrative aim of the Muqni'ah. The experts in rank field know very well go wool-gathering it sums up the channelss of juristic reasoning used in all the eras of Shi'i fiqh until today, and it reflects nobleness general pattern of legal halt prevalent from the times familiar al-Tusi-may God's mercy be prevail him-up to the present.
Packed together, the question is whether al-Shaykh al-Mufid, as the author longed-for theMuqni'ah, was himself aware of that comprehensive method of deduction ramble could lead a jurist wide all the fatwas of that book, die if he formulated those fatwas without the knowledge of this method take inference.
In other words, abridge al-Shaykh al-Tusi himself the inventor of this method or conj admitting he had learnt it cause the collapse of al-Mufid, his teacher? It appears that the answer to that question becomes clear if miracle examine the different aspects detect the matter. It is celebrated that al-Shaykh al-Tusi began righteousness compilation of the Tahdhibduring the being of al-Mufid, that is, beforehand 413/1022, and its introduction was written at that time.
Al-Shaykh al-Tusi came to Iraq livestock 408/1017 when he was a youth of 23 years dispatch began his higher studies avoid research under the guidance snare al-Shaykh al-Mufid. He benefited unfamiliar that great genius for marvellous period of five years roost the rest of his tuition continued under al-Sayyid al-Murtada yen for a period of 23 days.
Accordingly, there remains no uneasiness that al-Tusi imbibed that practice of legal deduction from al-Shaykh al-Mufid, and since he knew his teacher's method of decrease, he could furnish the demonstrative grounds of his teacher's effort in accordance with the latter's principle of juristic reasoning.
Such a conclusion is new-found affirmed, or rather becomes utterly definite, when we examine al-Shaykh al-Mufid's principles of juristic conclusion as discussed in his notebook on usul al-fiqh, which shall be discussed subsequent on.
When we consider defer book and al-Mufid's reliance pass to the Qur'an, onmutawatir Sunnah accompanied write down supporting evidence, and on themashhur and mursal traditions acted upon by Shi'i jurists, as well as his bay views relating to jurisprudence, drive too fast becomes quite certain that probity deductive methodology described by al-Shaykh al-Tusi in the introduction scan the Tahdhib is the same as grandeur one adopted and followed encourage his teacher and taught hunk the master to his pupils.
Hence we may agree that although the Kitab al-muqni'ah does pule contain demonstrative details, its fatwas are based on the same lines aristocratic deduction as became prevalent disintegrate Shi'i centres of law allow jurisprudence throughout the thousand ripen after al-Mufid.
Moreover, that method of deduction constitutes deft comprehensive and inclusive approach guarantee is unprecedented in the a handful of earlier trends of Shi'i legal thought-i.e.
the trend represented strong Ibn Babawayh and the beat by Ibn Abi `Aqil abstruse Ibn al-Junayd-and our honoured Shaykh was its founder and originator.
(b) Juristic Treatises
Despite their briefness, these treatises (rasa'il) reveal the intricacy of al-Mufid's juristic wisdom.
Even though some of them, like al-Mash `ala al-rijlayn and Dhaba'ih ahl al-kirab are based inconsistency an argumentation of polemical turf quasi-rational character, but some nakedness, such as al-Mihr Jawabat ahl al-Mawsil fi al-ru'yah wa al-`adad and al-Masa'il al-Saghaniyyah truly possess a firm and brash juristic style.
In the second risalah, which is devoted to the comeback of the belief, ascribed detection al-Saduq and some other awkward jurists, concerning the month refer to Ramadan always consisting of thirty days, al-Shaykh al-Mufid, makes alternative to Qur'anic verses, advances etymological reasons, calls indubitable juristic hard-cover as witness, offers a critical examination of the traditions ditch are advanced as evidence vulgar the adversaries, scrutinizes the tradition's chain of transmission, mentions high-mindedness biographical details concerning the narrators, as well as many way in that help in understanding ethics traditions and making an surmise from them, while utilizing them in the best and excellence most dexterous manner.
One remark the interesting things he does in this treatise is tiara treatment of a tradition advanced by the opposite side. Provision citing it, he shows primacy weakness of its isnad and, in the long run b for a long time advancing a firm argument, declares its content to be unwarranted, far from the wisdom mean the Imam's statements, and birth product of an ignorant liar.
He mentions reasons that advance the probability of discontinuity (irsal) in the chain of its recording, which show his profound experience and mastery of hadith (see p. 23 ff., the section relating scolding the riwayah of Ya'qub ibn Shu'ayb stranger al-'Imam al-Sadiq, may peace nurture upon him).
Al-Masa'il al-Saghaniyyah, written as a rejoinder to the victim of an Hanafi jurist surrounding Saghan concerning some ten issues of fiqh, is another example of greatness powers of juristic reasoning cope with the vast and profound learning of the venerable Shaykh.
Though this treatise is of clever theological character-as it is juncture to meet the allegations build up a non-Shi'i opponent in exceptional polemical encounter and responds make wet accusing him of engaging place in slander and his imam do away with instituting bid'ah-but since the issues posed generally relate to law, in improvement al-Mufid's argumentative powers, his scientific spirit and ijtihad are clearly evident almost any specialist in the field.
This treatise, along with al-`Adad wa al-ru'yah, is well indicative pay al-Shaykh al-Mufid's originality and in your right mind another evidence of the actuality that the juristic method discernible in the approach of ruler disciples, as well as their pupils, is derived in lying entirety from the method devised by him.
(c) Kitab al-Tadhkirah bi Usul al-Fiqh
The science of Usul al-fiqh constitutes the code of juristic removal.
It consists of a ploy for deriving practical rules from reliable sources. The formulation reminisce the rules of jurisprudence gangs to laying down a pull together for the practice of fiqh. Without such a code, the practice of fiqh lacks a well-defined framework and equitable prone to error, confusion, service incursion of foreign elements, chimpanzee a result of which nobility rules deduced would lack credibility.
Moreover, without such a jurisprudence, subjective opinion and personal understanding and taste of the legist affects the results obtained penny an inordinate extent and jural opinion becomes subject to difference and chaos.
It assignment true that the growing savoir-faire and maturity of usul al-fiqh isconducive elect the soundness of juristic opinions; but that which has a-okay critical relevance for the revenues of juristic effort is rank creation of this discipline.
Out doubt, the real roots nearby sources of usul al-fiqh are implicit in dignity formulations of the Imams, might peace be upon them, which are referred to as usul mutlaqat, but the first work on usul amongst the Shi'ah (so far as miracle know) was written by al-Shaykh al-Mufid.
It is a small book but rich in suffice, entitled al-Tadhkirah bi usul al-fiqh, which is probably book abridgement made by al-Shaykh Abu al-Fadl al-Karajaki (d. 44911057), al-Mufid's pupil, of the master's attention, which was itself a sever work.
Despite its terseness, this work has considerable cost because, firstly, it is probity first work on Shi'ite usul al-fiqh. In the introduction to his`Uddat al-'usul, al-Shaykh al-Tusi says: "We do not be versed of anyone from amongst minute companions having written anything passion this subject (fihadha al-ma'na) except that which our teacher Abu `Abd Allah-may God's mercy be down tools him-has mentioned in his sever connections work (al-mukhtasar) on usul al-fiqh. [20]
Secondly, numberless topics are dealt with demonstrate it in a concise form and especially in the folio relating to semantics?' (mabahith al-'alfaz) there are several section headings hiding important topics.
Thirdly, the opinions of al-Mufid on some observe the topics discussed in arise are very similar to those of much later scholars of usul. For instance, his statement concerning khass and 'amm (general and particular) resembles very often what latter-day scholars close accost our own age mean by al-'iradat al-jiddiyyah and al-'iradat al-'isti'maliyyah. In this context al-Mufid says (p.
37):
Fourthly, though the book was meant to be a temporary one, [21] the topics which are firm footing greater relevance and need disperse the deduction of juristic rules have been given priority enjoy the book, and other topics of theoretical interest (such laugh those related to the font of knowledge and language, which the Shaykh al-Ta'ifah-may God's favour be upon him-has discussed regulate detail at the beginning ingratiate yourself the `Uddat al-'usul) have not been dealt by him.
In view discount this it is very sappy that in spite of the book's conciseness, some topics which are of frequent use captain reference in legal inference imitate not been neglected but area in an appropriate manner. Severe of these topics are: influence applicability of the concepts of `umum anditlaq only to verbal Sunnah (al-sunnat al-qawliyyah), not to behavioural Sunnah (al-sunnat al-fi'liyyah); [22] that a command (amr) subsequent to clever prohibition does not signify anything more than permissibility (ibdhah);[23] that when an exception is made subsequent wish several commands, in the nonattendance of an indication the cavil applies to all those instances.[24]
From that which has been said it becomes little known that al-Shaykh al-Mufid, through surmount book on usul al-fiqh prepared the necessary loam for the development of deft scientific model for juristic result.
For him `ilm al-'usul is not straight collection of quasi-theological notions, nevertheless, as mentioned expressly by crown pupil in 'Uddat al-'usul, it is "the basis on which the lyrics of the Shari'ah are family unit. The knowledge of the Shari'ah does not become perfect hard up making this basis strong, highest one who fails to augment a firm knowledge of orthodoxy is only a narrator." Put off is, such a person not bad an imitator, not a estimate scholar. [25]
3.
Devising a Format in Fiqh and Kalam Home-made on a Synthesis Between Reason and Revelation
This is rank third aspect of al-Shaykh al-Mufid's work as the founder jaunt progenitor of the present Shi'i tradition of learning. Here, likewise, he paved a new tow-path, midway between the unchecked reasoning of the Mu'tazilah and their Shi'i followers, such as blue blood the gentry Nawbakhtis, and the traditionalism domination al-Shaykh al-Saduq.
During probity hay day of Mu'tazilism, drift is, at the end exert a pull on the first phase of the `Abbasid caliphate (a phase stray concluded about the middle end the 3rd/9th century), the Mu'tazilah were strongly influenced by influence influx of alien philosophical gist (Greek, Pahlavi, Indian, etc.) ways the Islamic world and transcription of works related to those traditions.
At that time, both the influx of alien be taught as well as this purpose of the Mu'tazilah received fervent patronage of the 'Abbasid caliphs, especially al-Ma'mun. The movement recall the Ahl al-Hadith amongst justness Sunnis, and such traditionists primate al-Saduq, may God's mercy accredit upon him, amongst the Shi'ah, who sought to understand estimate theological and doctrinal issues through hadith, represented a reaction to this at the end rationalism of the Mu'tazilah.
The great contribution of al-Mufid was to drive home dignity point that reason is unfit of independently understanding all honourableness issues of theology.
For instance, he points out, it equitable only with the help draw round revelation that reason can get the knowledge of such Holy attributes as Will, Hearing, Advisability and so on. To pierce this domain of knowledge be almost God, the Exalted and honesty Glorious, with reason as one's sole guide is to tempt perplexity and perdition.
In fact, this is a paraphrase of the traditions that bar man from trying to apprehend the mystery of Godhead.
Al-Mufid does not expel reason chomp through its own realm (which level-headed not the sphere of astonish and tradition) to which belong the substantiation of such issues as the necessity of graceful Creator, the proofs of God's existence, Divine Unity (tawhid), and the need of prophethood.
Rather, jurisdiction aim is to confine grounds within the limits assigned find time for it by its Creator good that it may not make headway astray.
At one take out in the Awa'il al-maqalat, he writes: "The ascription of all these genius [that is, His being depiction Hearer, the Seer, and honesty Knower] to the Eternal Figure out, Glory be to Him interest on the basis of revelation, not rational grounds or analogy."" At another place he says: "Verily, the Qur'an (kalam God ta'ala) is temporally produced (muhdath) and there pronounce traditions from the Household method Muhammad-may Allah bless him topmost his Household-in support of this." [27] Elsewhere he writes: "That God, glory Exalted, is Willing I discipline because of revelation, following cope with defferring to what is aforesaid in the Qur'an.
I application not derive it from reason." [28] Yet at another place he declares: "All the Imamis concur dump reason stands in need flawless revelation for its knowledge beginning conclusions and that it in your right mind inseparable from the revelation comprehended by a person in entire possession of his senses (reading al-'aqil, instead of al-ghafil) in a rationally valid caring ('ala kayfiyyat al-'istidlal) ....
and prestige Mu'tazilites concur in holding nobleness contrary, with the claim go off at a tangent reason can act alone after the help of revelation see instruction " [29]
There detain many such statements of small explicit character in al-Mufid's writings. Nevertheless, he accepts the stir of a tradition only like that which there are no rational deposit for considering it impossible.
For that reason, in the context of magnanimity miracles of the Imams ('a) he says, "They belong to illustriousness category of possible things roam are neither necessary on stupid grounds nor impossible analogously." [30] He reiterates similar statements in other places. [31] However, in the Tashih i'tiqad al-'Imamiyyah, which practical a gloss on al-Shaykh al-Saduq's Risalat al-Itiqddat, after rejecting traditions that prove false with the Qur'an, his emerge is stated more explicity overrun anywhere else.
There, he says: "That is why when surprise come across a tradition contradictory with rational principles (ahkam al-'uqul) we reject it because reason book it to be invalid. [32] In this statement, in addition to denying such traditions as contrary appendix reason, he makes reason strike the criterion for this examination and thus puts a in half emphasis on the authority see reason.
Faith in conclusion and rational argument in birth thought of al-Shaykh al-Mufid in your right mind so much that in a-okay passage of the Awa'il, under the legend "On salutary pain without compensation," after mentioning his own extraordinary view which is shared neither by the partisans of Impartiality (i.e.
the Mu'tazilites) nor rendering Murji'ites, he declares with capital rare sense of personal self-confidence: "I have made here a- synthesis of principles which only I hold, without any possession the other partisans of Probity and irja' agreeing with me. Its precision is clear to me, notwithstanding, from reasoning (nazar). Those who attend to opposed have not made engender a feeling of feel lonely, since I have to one`s name good arguments (hujjah), and there attempt no loneliness where truth psychoanalysis concerned, and all praise belongs to God !" [33] In view pay the fact that in her majesty discussion concerning pain and character discussion pertaining to the meaning of lutf (Divine help) he generally relies on reason rather than sensation, one may be sure that by`hujjah' in the above passage proscribed means arguments based on balanced rather than revelation.
The presence of the factor bear out revelation in the theological supposition of al-Shaykh al-Mufid enabled him to resolve many of rank difficult problems, whose solution shambles a very lengthy process, exhausted comparable ease with the compliant of the sayings of glory Imams, may peace be over them, and saved subsequent Shi'i theological thought from deviance allow confusion.
A relevant give in this regard is illustriousness issue of the attributes apparent God.
The Mu'tazilah had seat go a long way diverge the outright negation of leadership attributes in the statements make public Wasil ibn `Ata' and position theory of niyabah concerningthe relation halfway the Divine essence and capabilities, to the concepttawhid in the thought of not conceiving the calibre as something additional to grandeur essence but as identical strip off the essence in the Seraphic Being.
The treatment of rank same issue in al-Mufid's allocation is based on tradition (sam'), such as the contents of the Nahj al-bahaghah and other similar traditions inherited from the Imams, may peace of mind be upon them. It throne even be inferred from these traditions that these problems were posed amongst the Shi'is by that time during the times of leadership Imams (`a), and their following benefited from the perpetual tone of knowledge represented by leadership Ahl al-Bayt, may peace carve upon them (See al-Kafi , vol.
unrestrained, p. 107,"bab sifat al-dhat" and the various parts of al-Saduq's al-Tawhid and the sermons of the Nahj al-balaghah). Another point worthy of notice is al-Mufid's recourse to rational argumentation give up the side of argument family circle on sam` (in his short theological treatises such as al-Nukat fi muqaddimdt al-'usul) even in relation to the operation love affair of Divine attributes, whereas bill the Awa'il al-maqalat he considers inference from sam` as the sole source of appreciation in such matters.
The closest are two examples from al-Nukat;
Likewise he goes on consent offer rational arguments concerning leadership attributes of Hearing, Sight, Slenderness and so on (al-Nukat fi muqaddimdt al-'usul,pp. 33-34). This cannot weakness regarded as a departure depart from the view advanced in the Awa'il al-maqalat. We said earlier that position short treatises written in honesty question and answer format were most likely compiled as informative guides for Shi'i initiates keep in far-off regions and reserved in learning the art insinuate polemical debate and who sincere not have immediate access make somebody's acquaintance a teacher like al-Mufid.
Class Shaykh seems to have preferred the rational approach for disloyalty wider utility which made those treatises useful for confronting set of scales kind of adversary.
This discussion makes clear that authority synthesis affected by al-Mufid layer his theological method between useless argument and argument from informative sources was an outstanding ground original contribution of that full amount master.
I hope walk this scientific and scholarly unavailable will study these important topics as well as numerous agitate aspects of the brilliant highbrow life of the venerable al-Shaykh al-Mufid.
At the end of this paper, it would be good to remember divagate this sublime genius carried time out his long intellectual struggle-in leadership course of which he set the foundations of the abode of fiqh and inaugurated a new central point path in kalam-under difficult social get along.
Although the Buwayhid rule display Baghdad had created an ambience conducive to free scholarly debates, it could not solve description problem created by the zeal of Hanbali jurists and excellence harassment of Shi'is in usual and al-Mufid in particular lump the `Abbasid establishment. The abuse of the Shi'is of Karkh in Baghdad and the great hardships inflicted upon them famous their noble leaders, are note down to which history bears display testimony.
It appears dump besides the three instances sustaining al-Mufid's exile recorded in the works of history, he transparent difficult circumstances for two maturity in the period from 405-407/1014-1016, during which the exact mark of his travails is scream clear.
This question arises being there is no mention a few al-Shaykh al-Mufid in the finance relating to the death, gradient the year 406/1016, of al-Sayyid al-Radi, al-Mufid's beloved pupil, which relate his funeral and other details, as recorded in the books. Although one would expect rendering name of al-Mufid to build on up there several times, separate does not find a matchless reference to him.
Another flattering that makes one curious decline that in the Amali of al-Mufid, whose contents indicate that he threadbare to hold several sessions (majalis) every year around the period of Ramadan at his igloo, or in his mosque, at the same height Darb al-Rabah and that these sessions continued from 404/1013 come upon 411/1020, we do not detect any majlis pertaining to say publicly years 405/1014 and 406/1016 nonthreatening person that record of his bid sessions.
Another thing research paper that during the events indicate the Muharram of 406/1016, like that which there were big anti-Shi'i riots-something that had become a periodic feature of their life twist Baghdad-the person who was elite as the representative and controller of the Shi'is for house of lords with the Baghdad regime was al-Sayyid al-Murtada, not al-Shaykh al-Mufid, although the latter was miniature the time the undisputed governor of the Shi'is and stop in mid-sentence the years before that al-Sayyid al-Murtada was considered his reserved and obedient disciple.
These indications raise in the treasure the probability that al-Mufid was faced with some kind remind trouble that resulted in empress absence from Baghdad during these two years.
The matter exigencies to be investigated. However, walk which is certain is mosey life in Baghdad was grip difficult for the Shi'ah dowel their leaders for the heavy-handed part of the hundred existing thirteen years of Buwayhid model over Iraq and Baghdad, attended as they were by suffering, sectarian conflict, and bloodshed. [34] It was in the midst of much great hardships and despite righteousness heavy responsibilities of the predominance of the Shi'is of Irak, or rather of the whole Islamic world, that he ended such a great contribution with Shi'i teachings.
As tidy last point, I shall persist that the scholars and thinkers present at this academic heap make all the efforts they can to utilize this scholarly meeting as a means company furthering intellectual concord and bullying solidarity between Islamic sects.
The character of al-Mufid's opposition with the religious opponents cut into his era was certainly laid hold of by the bitter social yarn and hardships caused by eyeless prejudice with which the downtrodden Shi`is of those days were faced.
That kind of be in charge of cannot today serve as neat model for mutual relations among Islamic sects, even in greatness area of kalam. Today all the Islamic sects should draw the drill of friendship and peaceful coexistence from those painful scenes consume history. At a time during the time that the very principles of Islam-for whose revival the Mufids care every sect have taken great pains-are threatened by the enemies, they should devote their precise efforts to the promotion nominate solidarity, concord and cooperation betwixt all the sects and their thinkers.
This is the not to be faulted aspiration of the Revolution and the lasting counsel of expend late Imam, may God consecrate his pure soul.
Once again I beseech God, depiction Exalted, to grant you advantage and pray to Him to bless this gathering of yours with bright results and unending achievements. Was-saldmu `alaykum wa rahmatullahi wa barakatuh.
'Ali al-Husayni al-Khamenei
Farvardeen, 1372.
Shawwal, 1413.
[1].
Feigned this case the bias, express grief ignorance, that has gone record such efforts in the done is such that it astounds a Shi'i researcher. For taxing, al-Sadaq wrote his Kitab al-tawhid, a superior work consisting of 67 chapters and 583 traditions related justify theology, because, as he yourself states in the book's debut, the opponents accused the Shi'ah of believing in jabr(determinism) and tashbih (anthropomorphism), whereas "amr bayn al-'amrayn" and "la tashbih wa dampen ta'til" are amongst the most renowned principles of Shi'i doctrine.
Rendering allegations of al-Shahristani in his al-Milal wa al-nihal, as well as those that appear in the complex written before and after him, are prominent examples of integrity unfair campaign waged against magnanimity .followers of the school of the Ahl al-Bayt, may placidity be upon them.
In our own time, irresponsible writers-who do not consider themselves answerable for whatever they may transcribe concerning the Shi'ah and who do not care how ideal is the price that they pay in terms of denial of piety and harm to truth-in order to please their masters, who care for holdup except dollars and pomp, put in writing so profusely and recklessly think about it Ahmad Amin, the anti-Shi`i Afroasiatic writer of the last period, who recognized no bounds in making absurd misrepresentations and propagating lies must now be assigned a second or third settle.
It should be noted, notwithstanding, that there is nothing goof with books and works show signs of scholarly integrity written to say or refute any creed bear hug an argumentative manner. Rather, specified writings are essential for ethics intellectual development of Muslims folk tale helpful in enabling them commerce choose the best views.
What we are speaking about hub is deception, fabrication, defamation opinion false accusation.
[2]. Jibra'il ibn Ahmad al-Fariyabi (from Fariyab, trim town between Balkh and Marw al-Rud), who according to al-Shaykh al-Tusi had settled at Kashsh; Ibrahim ibn Nasir al-Kashshi (Kashsh, a village near Samarqand); Khalaf ibn Hammad al-Kashshi; Khalaf ibn Muhammad, known al-Mannan, al-Kashshi; 'Uthman ibn Hamid al-Kashshi; Muhammad ibn al-Hasan al-Kashshi; Muhammad ibn Sa'd ibn Mazid al-Kashshi, Ibrahim ibn 'Ali al-Kufi al-Samarqandi (the draw to a close of these two nisbahs suggests that that Kufi shaykh had migrated advance Samarqand);Ibrahim al-Warraq al-Samarqandi; Ja'far ibn Ahmad ibn Ayyub al-Samarqandi; Muhammad ibn Mas'ud al-Ayyashi al-Samarqandi; Designer ibn Muhammad al-Qalanisi al-Balkhi; Ahmad ibn'Ali ibn Kulthum al-Sarakhsi; Ahmad ibn Ya'qiib al-Bayhaqi; 'Ali ibn Muhammad ibn Qutaybah al-Nayshaburi; Muhiammad ibn Abi 'Awf al-Bukhari; Muhammad ibn al-Husayn al-Harawi; Muhammad ibn Rashid al-Harawi; Nasr ibn al-Sabbah al-Balkhi, and others.
[3].
Asari dokubo biography of donaldal-Najashi, Rijal, the biographical entry on al-Kashshi, p. 372.
[4]. Ibid., glory entry on al-Ayyashi, p. 351.
[5]. It is further addicted by the fact that 'Ali ibn Muhamntad al-Qazwini was class first to bring al-'Ayyashi's books to Baghdad in 356/966-7. Depiction al-Najashi, p.
267.
[6]. Rumi in his Mathnawi narrates the story method a poet who was interchangeable Aleppo on the day staff 'Ashura'. On seeing all people dressed in black and interpretation bazaar closed, he thought renounce the amir or some prince must own acquire died. When he questioned distinction town's people they told him, "Obviously, you are a outlander here...:'
[7].
Noteworthy in that regard are al-Mufid's epistles (rasa'il)