Fatemeh Taherizadeh; Mohammad Moeini far; Akbar Bagheri; Seyyed Mohammad Sebt Tabatabaei Yazdi
Abstract
. IntroductionThe life of ʿAlī Ibn-e al-Ḥusayn al-Sajjād (‘a) occurred in one of the most challenging times for the Ahl al-Bayt (‘a) and the Shiite community, because many restrictions were imposed by the oppressive Al-Khilāfa al-Umawiyya rulers to prevent communication with the Imam ...
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. IntroductionThe life of ʿAlī Ibn-e al-Ḥusayn al-Sajjād (‘a) occurred in one of the most challenging times for the Ahl al-Bayt (‘a) and the Shiite community, because many restrictions were imposed by the oppressive Al-Khilāfa al-Umawiyya rulers to prevent communication with the Imam (‘a). He was unable to communicate directly with the individuals. As a result, he conveyed many of the basic Islamic teachings to the people through supplications. A collection of supplications was thus compiled, dictated by him and transcribed by his sons, Imam Muḥammad Ibn-e ʿAlī al-Bāqir (‘a) and Zayd.This collection of supplications encompasses core Islamic teachings across various aspects, and it has been made accessible to the Shiite community and admirers of the Ahl al-Bayt (‘a). The supplications have been transmitted by numerous narrators through various chains of transmission of a tradition over different eras. In Shiite scholarship, the claim of Tawātur regarding its narrators has been established. ʿAllāma al-Majlisī cites a total of 56,100 narrators for the Al-Ṣaḥīfa (ʿAllāma al-Majlisī:1388,61/110). However, today, some Sunni scholars, such as Nasser al-Qaffari in his book "al- ḥaqīqa Al-Ṣaḥīfa al-Sajjādiyya", (al-Qaffari: 1426, 8) and Abdullah al-Rabat in his book called “Ali ibn al-Husayn: A Critical Biography” (Al-Rabbat:2021, 117-137) have sought to undermine the Al-Ṣaḥīfa by questioning its narrators and chains of transmission of a tradition.The primary reason for this is the presence of unreliable narrators, such as Abu Al-Mufaddil Shaybani and Ibn-e Akhi Ṭahir Alavi, in the chains of transmission of a tradition. These individuals were known as forgers during a portion of their lives, which raises the possibility that they may have fabricated the Al-Ṣaḥīfa al-Sajjādiyya. However, this claim is inaccurate concerning the Al-Ṣaḥīfa al-Sajjādiyya page, as investigations have established that the two individuals were not accused of forgery during the period in which they had access to the page. Furthermore, there is substantial evidence to support their narrative. It is important to acknowledge that Sunni scholars have significantly contributed to the preservation of the Al-Ṣaḥīfa. Notably, one of the documents of the manuscripts was made by the Sunni scholar Murtaḍá al-Zabīdī Hanafi, and one of the manuscripts was authored by Abū Bakr al-Kirmani, an al-Shāfiʿī scholar. It is important to note that throughout history, Sunni scholars have adopted a distinctive approach to the Al-Ṣaḥīfa, consistently citing and praising this work. The introduction and validation of the documents, narrators, and manuscripts is a primary objective of this research, undertaken to address and refute the criticisms that have been raised. Research Question (s)1-The presence of unknown narrators within the chain of narrators of Umayr Ibn-e Mutawakkil raises significant concerns regarding the reliability of their narrations (Al-Rabbat: 2021, p123).2- The inclusion of certain narrators, such as Abu al-Mufaddal al-Shaybani and Ibn Akhiya Tahir al-Alawi, who are known for their forgery, further undermines the trustworthiness of the narratives in the Sahifa (Al-Rabbat: 2021, pp. 124- 130).3- The lack of credibility attributed to the Sahifa among Sunni scholars, along with their subsequent rejection of the text, constitutes an additional basis for questioning its authenticity (Al-Rabbat: 2021, p117). Literature ReviewIn recent years, very few studies have been conducted on the introduction and validation of the chains of transmission, copies, and narrators of the Al-Ṣaḥīfa al-Sajjādiyya. Only one article has been written: Pahlavan, Mansour (1378), "Chains of Transmission and the Sheykhs of Narrators," Journal of Hadith Sciences, No. 12. This article introduces a portion of the narrators of Al-Ṣaḥīfa al-Sajjādiyya but does not address the issue of unreliable narrators or their validation. The present study aims to comprehensively introduce the chains of transmission of a tradition, copies, and narrators, as well as to validate the unreliable narrators, thereby establishing their reliability in narrating the Sahifa. This research seeks to address and refute the doubts raised by Sunni scholars, resulting in a thorough examination of the subject. MethodologyA descriptive, analytical, and critical approach, with reference to primary Shiite and Sunni texts. ConclusionThe research conducted in this study has yielded the following conclusions:Three documents about the Sahifa al-Sajjadiyah have been identified. Umayr Ibn-e Al-Mutawakkil is notable for having the most narrators and manuscripts. Initially, six narrators directly received the Sahifa from this document, all of whom are esteemed and trusted scholars from both Shia and Sunni traditions. These scholars made the Sahifa accessible to other distinguished scholars, resulting in a large group of narrators who dedicated themselves to preserving the Sahifa, thus creating valuable copies that are now available. Sunni scholars Murtaza Zubaidi and Abu Bakr al-Kirmani are mentioned for memorizing the Sahifa. The narrators known as forgers include Abu al-Mufadl al-Shaybani and Ibn Ahi Tahir al-Alawi. Notably, these individuals were relied upon by distinguished scholars for the narration of the Sahifa. The evidence collected regarding them indicates that they were not labeled as forgers during the period when they had access to the Al-Ṣaḥīfa, thus affirming the authenticity of their narration. Furthermore, prominent Sunni scholars have consistently cited the Al-Ṣaḥīfa al-Sajjādiyya, regarding it as a text of significant merit, and have acknowledged its remarkable features.
