Shaykh Saduq
Shaykh Saduq
_________________________________
ϱϱ
MESSAGE OF THAQALAYN Spring 2011, Vol. 12, No. 1
Sheikh Saduq was educated in the holy city of Qum, the center of
the study of Shi’ite religious learning. Being influenced by his
religious schooling, he traveled widely to collect traditions and
met many scholars as a result.
1
Ibn Bbwayh (Sheikh 6adoq), Al-KhisƗl; Ma‘ƗnƯ al-AkhbƗr, p.301; ‘Uynjn
AkhbƗr al-RidƗ (a), vol. 1, p.178, cited from Islamic Eencyclopaedia, p. 63.
2
Al-KhisƗl, p. 641.
ϱϲ
Shi‘ite Authorities, Part III Ali Naghi Zabihzadeh
In 367, Sheikh Saduq began his journey in the east. After his
travel to Mashhad, he went to Mwar al-Nahr (present-day
Sogdiana). On his way between Mashhad and Turkmenistan, he
stayed for a short time in the cities of Sarakhs, Marv, Mervrod,
Balkh, and Samarkand where he met yet another group of great
scholars.2 Saduq had two journeys from Samarknad to the mador
cities of Turkmenistan, namely Fergana (southeast of present
Uzbekistan) and Ilaq (near present Tashkent). It was in Ilaq that
he wrote the book ‘Man LƗ Yahduruh al-Faqih. He benefitted
from groups of scholars in both areas. In Fergana, Saduq visited
the villages of Akhsikat and Jubal Butag3 where he also gathered
narrations.
3
Sheikh 6adoq, Al-TawhhƯd, pp. 328, 387, cited in Ali Akbar GhaffƗrƯ, Ibid., p.
20 and Encyclopedia, p. 63.
1
Ya‘qobp, TƗrƯkh, pp. 279, 291; quoted from Encyclopedia, Ibid., p. 293.
2
Sheikh 6adnjq, KamƗl, p.473, cf., Ibid.
ϱϳ
MESSAGE OF THAQALAYN Spring 2011, Vol. 12, No. 1
ϱϴ
Shi‘ite Authorities, Part III Ali Naghi Zabihzadeh
There is no doubt that Sheikh Saduq was the greatest of all Shi‘a
narrators and traditionists. He was also renowned for his
scholarship of Islamic law (shari‘a). For this reason, many
scholars have praised him, some of which are mentioned in the
following:
ϱϵ
MESSAGE OF THAQALAYN Spring 2011, Vol. 12, No. 1
His Works
6. Al-TawhƯd;
7. ThawƗb al-A‘mƗl;
1
Abo al-Qsim Gurjp, Ibid., p. 130.
ϲϬ
Shi‘ite Authorities, Part III Ali Naghi Zabihzadeh
8. Al-KhisƗl;
14. Al-Ghaybah;
His Teachers
ϲϭ
MESSAGE OF THAQALAYN Spring 2011, Vol. 12, No. 1
His Students
Najashi writes:
ϲϮ
Shi‘ite Authorities, Part III Ali Naghi Zabihzadeh
10. Sheikh Abo al-Hasan, Muhammad ibn Ahmad ibn ‘Alp ibn
Shdhn Qummp;
ϲϯ
MESSAGE OF THAQALAYN Spring 2011, Vol. 12, No. 1
ϲϰ
Shi‘ite Authorities, Part III Ali Naghi Zabihzadeh
over Frs, Rey, Isfahn, and Jibl. Kermn was under the
command of Muhammad ibn Ilys. sl-e Hamdn had also
dominance on Mosil and Dpyrt (Dpyr Rabp‘ah, Dpyr Bakr
and Dpyr Mudir). Egypt and Damascus were under the
dominance of tl-e Muhammad ibn ughd al-Akhshpd. West and
Africa were under the command of the Fatimids. The Smnids
were ruling over Khursn and Sogdiana. Ahwz, Wsir, and
Basrah were under the command of Baridpds.1 Carmathians had
occupied Yammah and Bahrain. Tabaristn and Jurjn were
under the domination of Daylamites and Umayyads were ruling
1
The Smnids (Smnp) are related to Smn Khajt, the uwnp family who
ruled over Khursn, Sogdiana and a part of central Iran from 261 A.H to 389
A.H (874 – 999 AD). After Smn Khadt, his son, Asad became the ruler of
Khursn. The caliph Ma’mon turned his attention to all four sons of Asad. He
appointed each of them to rule on a region in 204 AH (819 AD). He appointed
Noh as a ruler in Samarkand, Ahmad in Fergana, Yahy in Chad and Ilys in
Herat. Among those four brothers, Ahmad was superior to others. Ahmad’s
second son Ism‘pl ended the vaffrpds’ occupation of Khursn in 290 A.H
(903 A.D) and defeated Muhammad ibn Zayd, the ‘Alawp ruler of Tabaristn,
and occupied all regions between Kavpr-e Lut and the Persian Gulf and border
of India to the suburbs of Baghdad. Principally, the centre of power of Ism‘pl
was in Sogdiana and during his period of ruling, Bukhr and Samarkand
developed so much that it helped the progress of civilization, sciences,
literature, and art in most parts of the Islamic world. The Smnid government
at the time of the successors of Ism‘pl were weakened because of the
revolutions in Khursn and Spstn, and the credit of the Daylamites
aggravated this situation as well so that Smnids after Ism'pl, in addition to
Khursn and Sogdiana, ruled over another country for half a century;
gradually, the Turkish slaves who were in the Smnid court took the reins of
government. The Alp Tigin established the Ghaznavid dynasty in 384 A.H
(994 AD) and it replaced the Smnids in the lands around the south of the
Oxus (Amu DaryƗ) river and lands on the north of it were possessed by the
rulers of Ilkhanate of Turkmenistan. These rulers were presided by Turkish
tribes and ruled from FarghƗnah to China. After domination over Sogdiana,
they also conquered Bukhara in 380 A.H (990 AD) and finally overthrew the
Smnids in 389 A.H (990 A.D). (Mu‘Ưn Dictionary, Proper Names Entry:
SƗmƗnids). For more information about the beginning of history of Smnids
refer to TƗrƯkh-e Iran, Hassan Pprny and Abbs Iqbl, ch. 5, p. 221.
ϲϱ
MESSAGE OF THAQALAYN Spring 2011, Vol. 12, No. 1
2
Rasol Ja'farpyn, TƗrikh-e Tashayyu‘ dar Iran (The History of Shi‘ism in
Iran), vol. 1, p. 359.
1
The ‘AlawƯds of TabaristƗn: A group of great ones among the descendants of
Imam ‘AlƯ ibn AbƯ ܑƗlib (a) known as ‘AlawƯ or ZaydƯ Leaders revolted in the
2nd century A.H in Tabaristn. Hasan ibn Zayd known as Da‘p al-Kabpr rose in
250 AH and many dissatisfied persons as well as the Caliph’s minions (such as
qhirpds) supported him. He propagated Shi‘ism and advocated the Family of
Imam Ali (a) (DƗ‘ al-Khalq). His successors ruled over Tabaristn from
250/864 to 424 A.H (1034 AD). His last successor was Abo qlib Yahy Nriq
Bil-Haq who passed away in 424 A.H. Their capital city was mostly smul.
They were eventually ousted by the Smnpds and the Zpyrids. (Mu‘Ưn
Dictionary, vol. 5, ‘The ‘Alawpds of Tabaristn’. For more information see
TƗrƯkh-e Iran (The History of Iran), Ibid., p.109 to end.
2
Sayyid wahpr ad-Dpn ibn Sayyid Naspr ad-Dpn Mar‘ashp, TarƯkh-e TabaristƗn
va RnjyƗn va MƗzandarƗn.
3
Mar‘ashp, op cit., p.211, cf. Alp ibn Muhammad (ibn Athpr) Al-KƗmil fƯ al-
TarƯkh, vol. 6, p. 403.
4
Mar‘ashp writes in TarƯkh-e TabaristƗn: "…after a while, IsmƗ'Ưl ibn Ahmad
SƗmƗnƯ sought to gain control over Tabaristn and he sent Muhammad ibn
Hron along with a large army to Tabaristn…The first one they killed was
D‘p (Muhammad ibn Zayd) and beheaded him.” p. 214.
ϲϲ
Shi‘ite Authorities, Part III Ali Naghi Zabihzadeh
After Mardwpj died, the three brothers who had established the
Boyid dynasty invaded Frs, Kermn, and Khozistn.2 Later, the
caliph Mostakfp, nicknamed them respectively: ‘Imd al-
Dawlah, Rukn al-Dawlah, and Mu‘izz al- Dawlah.
5
Mar'ashƯ, op cit., p. 215 - 221; TƗrƯkh-e ܑabarƯ, vol. 8, p. 33, “The events in
302 A.H”, Al-‘Ibar, TƗrƯkh-e Ibn Khaldnjn, vol. 3, p. 483.
1
Mas'odp, Murawwid al-kahab, vol. 5, p. 273.
2
Doel Kremer, IhyƗy-e FarhangƯ dar ‘Ahd-e Ɩl-e-Bnjye (Cultural Revival in
the Period of Boyid Dynasty), pp. 67 – 72.
ϲϳ
MESSAGE OF THAQALAYN Spring 2011, Vol. 12, No. 1
Muttaqp, the caliph who had previously sought refuge with Nsir
al-Dawlah Hamdnp in the disputes between the Baridid brothers
and Tozon returned to Baghdad under the protection of Tozon,
commander of army; however, the next day Tozon blinded him
and appointed Mustakfp as the caliph. Tozon died in 334/946and
country affairs fell in the hands of Ibn Shprzd, the Tozon’s
hired writer.1 He barely could pay the salary of the army and so
allowed them to plunder people’s properties. Thus, the throne
was thrown into disorder. People were not physically and
financially secure and so emigrated. In that situation, Ibn
Shprzd sent an army with Yann Koshah and appointed him as
the governor of Wsir and Takrpt; but they revolted and called
Ahmad ibn Boyah to capture Iraq. Ahmad went to Baghdad with
an army. Ibn Shprzd could not resist and escaped to Mosul and
Ahmad ibn Boyah captured Khuzestan in 334/946 A.H and then
entered Baghdad.2 The next day, he went to Mustakfp and the
caliph nicknamed him ‘Mu‘izz ad-Dawlah’, his brother Ali as
and his last brother ‘Imd al-Dawlah' and Hasan as ‘Rukn al-
Dawlah.’ With this, he ordered to forge these nicknames on the
current money of that period, the dirham and dinar.3
3
‘Abbs Pazwpz, TƗrƯkh-e DƯyƗlameh va GhaznawƯyƗn (The History of
Daylamites and Ghaznavids), p. 75.
1
‘Azizullh Bayt, Ibid, pp. 141-end, ‘Abbs Pazwpz, Ibid, p. 69.
2
Miskiwayh, Ibid, vol. 2, p. 85; ‘Alp Asghar Faqphp. ShƗhanshƗh-ye‘Adud ad-
Dawla, p. 28. It is mentioned in page 45: Daylamites believed in the ‘AlawƯtes’
caliphate and considered ‘AbbƗsƯds usurpers, so Mu‘izz ad-Daula appointed
Abnj al-Hasan, Muhammad ibn YahyƗ ZeydƯ as a governor who was a well-
mannered and pious man and Abnj al-Hasan wanted to remove the ‘Abbasids
from the government. When Abnj Ja‘far Muhammad HumayrƯ, who was the
minister, found out about that said to Mu‘izz al-Dawlah, “If there is a man
(sayyid) who is worthy of Imamate, will you obey him or not?” He replied, “I
will try to keep him content of myself.” The Minister answered, “If he said that
you must resign from power and be satisfied with its titles, would you accept?”
He replied, “He would not ask me such a thing.” The minister asked, “What
will you do if he does?” Mu‘izz al-Dawlah answered, “I will forget
government if I can convince my self, unless I will be a wrongdoer and will go
to the Hell.” HumayrƯ stated: “Why should not the caliph be someone who is
contented with a title and do not expect obedience from you and if later he tries
ϲϴ
Shi‘ite Authorities, Part III Ali Naghi Zabihzadeh
to rule [strictly]? You could remove him and appoint someone else instead.”
(Quoted from Rawdah as-܇afƗ, vol. 3, p. 520. and HamedƗnƯ, Takmileh-ye
TƗrƯkh-e ܑabarƯ, p. 149)
3
Khnd Mpr (Ghpyth ad-Dpn ibn Humm ad-Dpn al-Husaynp ), TƗrƯkh-e
HabƯb al-Sayyid, vol. 2, p. 426.
1
FaqƯhƯ, Ibid, p. 119. Regarding the events of 352 AH, Ibn Dowzp says,
“Mu‘izz al-Dawlah ordered people gather on the Day of ‘AshnjrƗ and express
their grief. In ‘AshnjrƗ, markets were closed. Buying and selling were stopped.
Butchers did not slaughter sheeps. Those who were cooking Harpsah (a soft
dish consisting of ground wheat and meat), did not cook. People did not drink
water. They set up tents in market areas and hanged coarse woolen cloth from
the tents. Women hit their heads and faces and wept for Imm Husayn (a). On
that day, people mourned for Imm Husayn (a). (Abo al-Farad Abd ar-Rahmn
ibn ‘Alp ibn Muhammad ibn al-Jawzp, Al-Muntaܲam fƯ TƗrƯkh al-'Umam-i va
al-Mulnjk, vol. 14, p. 150.); About the events of the same year, Ibn al-AthƯr
says, “Sunnites did not have power to prevent Shi‘ites from doing these acts
[of mourning] because theywere many and the king supported them.” (Al-
KƗmil, vol. 7, following the events of 352 A.H) Since then, the same ceremony
was being performed every year until the end of the Boyid government.
In ‘Ashor, the inhabitants of Karkh would gather and mourn. It is clear from
the writings of Ibn Athpr and Ibn Kathpr that the Shi‘ites of Karkh would
simulate the events of Karbal (Al-KƗmil, vol. 7, p. 51 and Al-BidƗyah wa al-
NahƗyah, vol.11, p. 275, quoted from Faqphp, Ibid). However, after
Daylamites’ victory and removing the influence of the Caliph, the Shi‘ites and
Sunnites formed two political parties in this city. The Shi‘a backed the Boyids
and the Sunnites supported Sabuktigin and Turks. This favoritism led to many
disputes and conflicts. In 363, the people of Baghdad were divided into two
parties: the Sunnites shouted slogans for Sabuktigin, the great chamberlain,
and the Shp’a shouted for ‘Adud al-Dawlah Daylami (Takmalah TƗrƯkh-e
ܑabarƯ, Hamadnp, p. 215, quoted from Faqphp, Ibid, p. 126). This division
initiated many fights. Blood was shed and houses were plundered (quoted from
Muntaxam, vol. 7, p. 68; quoted from Faqphp, Ibid, p. 127).
ϲϵ
MESSAGE OF THAQALAYN Spring 2011, Vol. 12, No. 1
2
Ibn Jawzi, Muntaxam, vol. 7, p. 16; Faqphp, Ibid, p. 121.
1
Miskiwayh, TajƗrub al-Umam, vol. 2, p. 87.
ϳϬ
Shi‘ite Authorities, Part III Ali Naghi Zabihzadeh
2
Ibid, vol. 2, pp. 337 & 338.
1
BayƗt, ibid, p. 141 – 145.
2
Research: Madelung, Wilferd (editor) - Arabic Texts Concerning The History
of The Zaydi Imams of Tabaristan, Daylaman And Gilan, Franz Steiner, 1987
trans. as AkhbƗr al-A'immah al-ZaydƯyyah, fƯ ܑabaristƗn wa DaylamƗn wa
JƯlƗn, Beirut, Dr al-Nashr; “Al-MasƗbƯh, Abnj al-‘AbbƗs HasanƯ" pp. 55 – 57,
quoted by Rasol Ja'farpyn, Trpkh-e Tashayyu‘ dar Iran (The History of
ϳϭ
MESSAGE OF THAQALAYN Spring 2011, Vol. 12, No. 1
In the first half of the third century, Tabaristn was ruled by the
qhirpds. The intrusion of the qhirp dynasty on properties
which did not have any owner in Gpln and people had authority
over them, led them to revolt and people sent out Jbir ibn
Hron from this region. Two men, Muhammad and Ja‘far, the
sons of Rustam, were leaders of the revolt. Because they wanted
to create a strong alliance among themselves, they decided to
invite one of the ‘Alawpds who lived in Rey to this region. The
Daylamites invited one of the ‘Alawpds of Tabaristn,
Muhammad ibn Ibrhpm, but he did not accept and guided them
toward Hasan ibn Zayd Hasanp [first D‘p or great D‘p, 250-270
A.H].3
Hasan ibn Zayd who was living in Rey, one of other ‘Alawite
centers, went to Tabaristn by this invitation; he took an
allegiance of the people and fought with the rulers of qhirpds.
After conquering them, he established his government in smul.
smul, Srp, Gurgn with Gpln, and Daylam were among the
regions ruled by the Daylamites for 20 years.4
ShƯ'ism in Iran), vol. 1, p. 288. Other records are mostly quoted by professor
Ja'farpyn and we thank him. About this issue, you may refer to syati,
Tardumah Ibn Khaldnjn, vol. 3, pp. 9, 603.
3
Abo al-Farad Isfahnp, MaqƗtil aÓ-Ɨlibiyyin, p. 465, 468; Ibn Khaldon, Ibid.
1
Ibn Khaldon, Ibid., AkhbƗr al-A'immah al-ZaydƯyah, Al-Tjp, p. 11, Al-
MasƗbƯh, Abo al-‘Abbs Hasanp, pp. 57 – 70, quoted from Ja‘farpyn, p. 288;
MaqƗtil aÓ-ܑƗlibƯn, p. 472.
2
Mar‘ashp, op cit., p. 201 – 210.
3
AkhbƗr al-A'immah, Al-Tdp, p. 21, quoted from Ja‘farpyn, Ibid., p. 291.
ϳϮ
Shi‘ite Authorities, Part III Ali Naghi Zabihzadeh
The successor of Hasan ibn Zayd was his brother Muhammad ibn
Zayd who established his government in Tabaristn by taking the
advantage of the conflict between ‘Amr ibn Layth and the
Smnids.3 Historians have written that Muhammad ibn Zayd
supported the ‘Alawptes who were under the dominance of Iraq
and Hpdz by sending financial help;4 but after the dominance of
the Smnids over Sogdiana and overcoming on ‘Amr ibn Layth
in Khorasan, Ism‘pl ibn Ahmad Smnp sent an army to
Tabaristn. This army killed D‘p in 287 A.H5 and the Smnids
had established their government in Tabaristn.
ϳϯ
MESSAGE OF THAQALAYN Spring 2011, Vol. 12, No. 1
Hasan ibn Ali, known as Nsir Kabpr al-AÓrush, was a pious and
virtuous man. He was one of the descendants of Imm Zayn al-
‘tbidin (a) and attempted to call people to Islam in Gpln and
Daylamn.4 He propagated Islamic names among them, taught
them the Holy Qur’an and took revenge for Muhammad ibn
Zayd’s death from the Smnids. He also seized Tabaristn from
the Smnids in 301 A.H. He called himself al-Nsir Li’l-Haqq
and named tmul as the capital of his government. After 3 years,
he died in 304 A.H5 and was buried in tmul.
1
MaqƗtil aܒ-ܑƗlibiyyin, p. 636.
2
Compiled by Muhammad Ramanp and revised by Malik al-Shu‘ar Bahr,
Mudmal al-TawƗrƯkh va al-Qisas, p. 368.
3
TƗrƯkh ibn Khaldnjn, vol. 1, p. 13.
4
Mas‘odp, the well-known Islamic historian and great geographer, who was
contemporary with Nsir Kabpr, spoke about Nsir Kabpr with the name of
'Arrush' in two places in his book ‘TƗrƯkh-e Murnjd al-Dhahab’ and writes:
“Arrush revolted in Tabaristn (now called ‘Mzandarn’) and expelled ‘Spyh
Dmegn’h who were followers of ‘Abbspds in 301 A.H. He had a
comprehensive understanding and knowledge in religious beliefs. He lived
among Daylamptes for a while. In that period, Daylamptes were Magian
unbelievers who were ignorant (as if living in the Age of Pre-Islamic
Ignorance). The people of Gpln were the same in that period. Nsir Kabpr
called them to One God and they accepted Islam. At that time, the territory of
Muslims reached to Qazvin, Chlos and other parts of Tabaristn. He built
many mosques in Daylam…” (Murnjd al-Dhahab, vol. 5, p. 260)
5
AkhbƗr al-A’immah al-ZaydƯyyah, p. 71, quoted from Da'farpyn, ibid, pp.
345 – 349, Cf. Sayyid Kzim Rawhnp, Nihzat-hƗy-e SƯyƗsƯ DƯnƯ-ye Iran
ϳϰ
Shi‘ite Authorities, Part III Ali Naghi Zabihzadeh
One of the main causes of the growing Shi‘a population in the 4th
century lies in creating Shi‘ite governments. Iraqi Ftimids were
ruling Egypt, Boyids were ruling Iran, Hamdnp Shi’ites were
ruling Syria, Zaydids were ruling Yemen, and the Qarmatians as
extremist Shp‘a were ruling some regions. Judge Abd al-Dabbr,
(Political-religious movements of Iran), pp. 3 – 20; Ism‘pl Mahdorp, TƗrƯkh-e
MƗzandarƗn, pp. 86 – 122.
1
Ibn Isfandpyr (Bah al-Dpn Muhammad ibn Muhammad ibn Muhammad ibn
Hasan), TƗrƯhk-e TabaristƗn, p. 97, quoted from Ja‘farpyn, p. 347; TƗrƯkh-e
Ibn Khaldnjn, vol. 3, p. 13.
2
AkhbƗr al-A'immah al-ZaydƯyyah, Madelung, quoted from Ja‘farpyn, ibid,
pp. 353-54.
ϳϱ
MESSAGE OF THAQALAYN Spring 2011, Vol. 12, No. 1
3
Judge' ‘Abd al-Jabbr Hamidnp, TathbƯt DalƗ'il al-Nabuwwah, p. 433, op.
cit., p. 361. Another Shi'ite government was Hamdnpyyan government which
was formed in the early 4th century. This Shi'ite government rose from the
inside of Arabic tribes and gained independence autonomy against ‘Abbspd
Caliphate. The major cities of this government were in Mosul and Aleppo.
Nsir al-Dawlah Hamdni was the ruler of Mosul since 317 AH. Sayf al-
Dawlah Hamdni became the ruler of Aleppo in 332. Shi'ite tendencies of this
government were well-known (Jaml al-Dpn Abo al-Mahsin ysuf Atbakp, Fi
al-Mulnjk al-Misr wa al-QƗhirah, vol. 4, 5; Abd ar-Rahmn Sayf szd,
TƗrƯhk-e KhnjlafƗ-ye FƗtimƯ (History of Ftimpd Caliphs), cited in the dournal
of Hawzah, no. 54, Bahman and Isfand 1371 (Jan. & Feb. 1993 CE)
(Millennium Memorial Sheikh Mufpd) p. 7. On remaining coins of
Hamdnpyan government, Imamate and guardianship of Imm ‘Ali (A) has
been inscribed (Ahmad Ampn Misrp, ܱuhr al-Islam, vol. 2, p. 74, quoted op.
cit.). … Hamdnpd government was a longer experience of a Shi'ite
government. Although it did not last long in the north of Iraq and fell after
some decades because of conflicts with Boyids, but Hamdnpyan government
of Aleppo lasted until 394 AH and then it became one of the dependent
territories of Ftimpd government.
The powerful Fatimid government was an experience of a Shi'ite government.
Although it developed from the west of Africa, but quickly settled in the
borders of ‘Abbasid Caliphate and was considered as a serious danger to their
government. Hostilities and competitions between ‘Abbasids and Fatimids
lasted three decades until Fatimid government was removed by Ayyubids (Cf.
Al-Nujnjm al-ZƗhirah, vol. 5, p. 384 op cit., p. 8).
1
Ibn al-Jawzp (Abo al-Faraj ‘Abd ar-Rahmn ibn ‘Alp) Al-Muntaܲam, vol. 13,
pp. 313 & 314.
ϳϲ
Shi‘ite Authorities, Part III Ali Naghi Zabihzadeh
The Shi‘ites built many libraries and schools during the Boyid
period, some of which were destroyed by Sultn Muhammad
Qaznawp who had deep predudice against the Shi‘a and oppressed
the Shi‘a as a result. However, Shi‘ism continued to develop
there. In the period of Boyids in Rey, an educated class of Shi‘ites
developed in the city who participated in politics and were
remarkable authors of scientific works. One of them was Abu
Sa‘id tbp who was the Madd al-Dawlah Buwayhi’s minister and
passed away in 421 A.H. He was one of the students of Sheikh
Sadoq and is considered a Shi‘ite minister of the Boyids. For the
first time, he prepared an index of verses of the Qur'an according
to their subjects called ‘Nathr al-Durr.’ Sheikh Sadoq had a close
relationship with the Boyids. He gifted the book ‘Uynjn AkhbƗr al-
RidƗ to Shib ibn ‘Abbd. His brother, Husayn ibn Ali, wrote a
1
RijƗl NajƗshƯ, p. 389.
2
Cf. DƯvƗn of 6Ɨhib ibn ‘AbbƗd; About 6hib’s religion, refer to ߥl-e YƗsƯn
with the titles inside such as Al-6hib ibn ‘Abbd, Haytuh-u wa tdbuh,
cited in Ja‘farpyn, ibid, p. 339.
ϳϳ
MESSAGE OF THAQALAYN Spring 2011, Vol. 12, No. 1
The Boyids could not satisfy the ‘Abbasid caliphs because they
weakened the base of the caliphate and also supported the Shi'ites.
The ‘Abbasid caliphate wanted to put the Boyids under pressure
in any possible way. One way of doing so was the zealous Sunni
governments ruling the east of Iran. The Smnids and after them
the Ghaznavids were both anti-Shi'ite governments; their most
significant action in Rey was Sulrn Mahmod Ghaznawp’s attack
on it.2 He carried out this attack to take revenge on the ‘Abbsid
caliph who did not feel content by neither the Boyids, Shi‘ites, or
the Mu‘tazilites. The attack of the Ghaznavids on Boyids’ land
satisfied the caliph. Historians and SulÓn Mahmod Ghaznawp
state that attacking Rey was to suppress the Shi'ites and
Mu‘tazilites. Khjeh Nixm al-Mulk quoted from a letter of
Sulrn Mahmod Ghaznawp saying:
ϳϴ
Shi‘ite Authorities, Part III Ali Naghi Zabihzadeh
ϳϵ
MESSAGE OF THAQALAYN Spring 2011, Vol. 12, No. 1
ϴϬ
Shi‘ite Authorities, Part III Ali Naghi Zabihzadeh
1
Judge Norullh Shoshtarp, MajƗlis al-Mu’minƯn, vol. 1, p. 456. To bring this
issue to a conclusion refer to the thesis of the author under the title RƯshehhƗy-
ϴϭ
MESSAGE OF THAQALAYN Spring 2011, Vol. 12, No. 1
e RawƗbet-e ‘UlamƗy-e Tashayyu‘ bƗ 6afavƯyƗn [Roots of relations between
Shi'ite scholars and 6afavids] available in the library of ‘Imam Khomeini
Education and Research Institute’.
ϴϮ
Shi‘ite Authorities, Part III Ali Naghi Zabihzadeh
ϴϯ
MESSAGE OF THAQALAYN Spring 2011, Vol. 12, No. 1
1
Ibid.
1
RijƗl, Najshp, p. 389.
ϴϰ
Shi‘ite Authorities, Part III Ali Naghi Zabihzadeh
Sheikh 6adoq wrote this book for Shib ibn ‘Abbd and dedicated
it to him. In the introduction of ‘Uynjn AkhbƗr ar-RidƗ’, he writes:
Then Sheikh Sadoq mentioned three hadiths of the Imams (a) and
stated:
2
‘Uynjn AkhbƗr al-RidƗ, vols. 1 & 2, p. 718.
1
Ibid, p. 1.
ϴϱ
MESSAGE OF THAQALAYN Spring 2011, Vol. 12, No. 1
Sheikh Sadoq passed away in 381 A.H while he was a little over
seventy years old. He is buried near the tomb of Abd al-‘Azim al-
Hasani in the city of Rey where people continuously visit to pay
their respects and seek blessings.
1
Ibid., p. 6.
2
Khnsrp wrote: “He was known as Shp‘ite in Rijl books and in Kashf al-
YaqƯn, Sayyid Radp ad-Dpn (Ibn qwos) and also the author of al-Ma‘Ɨlim al-
‘UlamƗ praised him and considered him as the poet of Ahl al-Bayt (a) (RawdƗt
al-JannƗt, vol. 2, p. 26).
ϴϲ