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The Method of Shi'ism in Authenticating theHadith

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 itsvalidity. In Shi'ite sources there are many hadith of the Prophet and the Imams withauthentic chains of transmission which themselves assert that a hadith contrary to theQur'an has no value. Only that hadith can be considered valid which is in agreement withthe Qur'an.Basing itself on these hadiths, Shi'ism does not act upon those hadiths which are contraryto the text of the Qur'an. As for hadiths whose agreement or disagreement cannot beestablished according to instructions received from the Imams they are passed by insilence 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 HadithA hadith heard directly from the mouth of the Prophet or one of the Imams is accepted as isthe Qur'an. As for hadiths received through intermediaries, the majority of Shi'ites act uponthem if their chain of transmission is established at every step or ifthere exists definiteproof concerning their truth, and, if they are concerned with principles of doctrine whichrequire knowledge and certainty, according to the text of the Qur'an. Other than these twokinds of hadith, no other hadith has any validity concerning principles of doctrine, theinvalid hadith being called "tradition with a sincere transmitter" (khabar wahid). However,

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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 besaid that for Shi'ism a certain and definitely established hadith is absolutely binding andmust be followed, while a hadith which is not absolutely established but which is general lyconsidered as reliable is utilized only in the e laboration of the in junctions of the Shari'ah.Shi'ism and the Transmitted SciencesThe Islamic sciences, which owe their existence to the ulama of Islam who organized andformulated 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 theappearance of the transmitted sciences in Islam is the Holy Qur'an. With the exception of afew disciplines such as history, genealogy, and prosody the other transmitted scienceshave all come into being under the influence of the Holy Book. Guided by religiousdiscussions and research, Muslims began to cultivate these sciences, of which the mostimportant are Arabic literature (grammar, rhetoric, and the science of metaphors) and thesciences pertaining to the external form of religion (recitation of the Qur'an, Qur'aniccommentary (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. Infact, the founders and creators of many of these sciences were Shi'ites. Arabic grammarwas put into a systematic form by Abu'l-Aswad al-Du'ali, one of the companions of the HolyProphet and by Ali. Ali dictated an outline for the organization of the science of Arabicgrammar. One of the founders of the science of eloquence (rhetoric and the science ometaphors) 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 ibnAhmad al-Basre the Shi'ite who founded the science of prosody. He was also the teacher ofthe great master of grammar, Sibuwayh.

The Qur'anic recitation of Asim goes back to Ali through one intermediary, and 'Abdallahibn '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 andjurisprudence are well known. The founders of the four Sunni schools of law are known tohave associated with the fifth and sixth Shi'ite Imams. In the principles of jurisprudence theremarkable advances accomplished by the Shi'ite scholar Wahid Bihbahani and followedby Shaykh Murtada Ansari have never been matched in Sunni jurisprudence according toexisting evidence.

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