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TheIslamHistory

Muhammad B. Ali Majilwiya'h

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(bismillah)

 

 

In this short piece (article) I will analyse one of the controversial figures in the narrators of Al-shee'ah, known as Muhammad b. Ali Majliwiya'h (محمّد بن علي ماجيلويه). Al-Sayed Al-khoei (قدس سره) considered him to be Majhool, meaning unknown. And as we known, the unknown (Mahjool) narrator is uknown, because he has not been mentioned in any approval (توثيق) in trust, and nor has been mentioned in being weak (تضعيف). However, we certainly know that Muhammad b. Ali Majilwiya'h has not been mentioned in any Jarh (criticism of a narrator), in fact it is most likely that those figures such as Sayed Al-Khoei (قدس سره), don't know him very well, and this is an important point.

 

The first Qarina'h (Contextual and external evidence): Is the satisfaction of Sheikh-Al-Sad'ooq (q) with him. As he has increasingly indicated through his works that he is satisfied with him, when saying: "May Allah have mercy on him" (رحمه الله) or "May Allah be pleased with him" (رضي الله عنه). Some scholars have accepted this as a form of approval, and some have rejected it, and this is famously known. However, we are not talking about Sheikh-Al-Sadooq (q), saying this once or twice or ten times, but he has in fact said this over fifty times increasingly to the point where there is no one in his works that weigh with Majilwiya'h mentioning that he (Al-Sad'ooq) is satisfied with, except his own father (r.a), who is the face of the Qummi'een (Scholars of Qom), and the scholar of their time, who he mentions being satisfied with, every time his name is mentioned. Constantly referring to to someone that you are satisfied with, is "Trath'ee-Al-Da'im'ee" (الترضي الدائم)", And Sheikh-Al-Sad'ooq (r.a) has acted upon this when narrating from his father (r.a), and he has shown this with Muhammad b. Ali Majilwiya'h (r.a). Even though he (Al-Sad'ooq) has referred to some narrators with satisfaction (showing that he is satisfied with)  he did not constantly show this for them throughout his works, and this is a very strong contextual evidence.

 

(Reference: Al-Amali (الأمالي), By Sheikh Al-Sad'ooq (الشيخ الصدوق), and His Book: Thaw'aab Al-Am'aal (ثواب الأعمال), and some of his other works).

 

 

The Second: Qarina'h (Contextual and external evidence): He he has constantly narrated from him. Yes, it can be said that the number of narrations is not an indicator of Approval (Tawtheeq), however, Sheikh-Al-Sad'ooq (r.a), has depended on Muhammad b. Ali Majliwiya'h heavily in his book Al-Faq'eeh, narrating over 52 narrations. The number of narrations mentioned from a narrator increasingly frequent, shows Sheikh-Al-Sad'ooq's (q) trust and faith in the narrator he is narrating from (Muhammad b. Ali Majliwiya'h), including in his book: I'llal Al-Shari'eh (علل الشرائع), his book Al-Faq'eeh(الفقيه) where is states page #25, his introduction:

 

 

 

 بل قصدت إلى ايراد ما أفتى به، واحكم بصحته، واعتقد فيه انه حجة فيما بيني وبين ربي تقدس ذكره، وتعالت قدرته، وجميع ما فيه مستخرج من كتب مشهورة عليها المعول، واليها المرجع، 

 

"Rather I meant in wanting what I hold as a legal opinion in it, and judge on its correctness (narration), and what I believe in that is evdidence (hujja) in what is between me and my lord the high almighty (تقدس ذكره، وتعالت قدرته), and all that is in it, taken out from the famous books, that is to be decided on, and to it, one returns...(...).." (*)

 

 

However, in reality we do not take this statement completely to claim that all his narration in Al-Faqeeh are correct, in fact some we might reject, but the importance here, is that given that he has constantly referred to Muhammad b. Ali being satisfied with him, and depending on his narration through out his work, it is not far that he is of his scholars, to the point where he consonantly narrated from him.  

 

 

The Third: Qarina'h (Contextual and external evidence): If we return back to some of the older works of the scholars in history, we will find that constantly Muhammad b. Ali Majilwiya'h (محمد بن على ماجيلويه) he been approved of and seen trustworthy reliable in narrations and we will now mention a portion of scholars of many:



1- Sheikh Al-Hussain Al-Nuri Al-Tabrasi (الشيخ حسين النوري الطبرسي). In his book: Khatam'at Mustarak Al-Wasaa'il (خاتمة مستدرك الوسائل), volume #4, page #51, after mentioning a certain chain (#18): "The men (Rijal) in these two chains are of the highly respectable, there in non in them where one would be hoping in except Muhammad b. Ali Majilwiya'h.", Then is testifies the narration path to him is correct, and that he is of trustworthiness, where non should have simply "hope" in (Meaning to approve him completely without doubt). In the same volume #4, he Testifies the narrations where Muhammad b. Ali b. Majilwiya'h is present, as Authentic (Sahih), Page #51, #65, #66, #154, #181, and more...) (1)

 

 

2- Sheikh Al-Baha'iee, Baha'a Al-Deen Muhammad b, Al-Hussain b. Ab'd Al-Sam'ed Al-Hamadani (الشيخ البهائي بهاء الدين محمد بن الحسين بن عبد الصمد الهمداني العاملي). In his book: Al-Habbel-Al-Mateen (الحبل المتين في احكام أحكام الدين), page #230: He corrected (Authenticated) a chain to Mans'oor b. Haz'em (منصور بن حازم), and in the chain is Majilwiya'h, Also in his book: Mashr'aq Al-Shamsain (مشرق الشمسين). R: (2), (3)

 

 

3- Al-Sayed Muhammad b. Ali Al-Istarabadi (السيد محمد بن علي الاسترابادي). In his book: Al-Was'eet (الوسيط), Chapter: Al-Kun'aa, under the name Muhammad b. Ali. Majilwiyah (باب الكنى بعنوان ماجيلويه), N: #292, he declared that is Trustworthy (Thiqah). (4)

 

 

4- Al-Sheikh Al-Hassan Sa'hib Al-Ma'alem ( الشيخ حسن صاحب المعالم), the son of Al-Shaheed the second, in his book: Muntaq'aa Al-Jam'aan (منتقى الجمان), volume #1, page #290, #383, has Corrected (Authenticated) him. (5)

 

 

5- Muhammad Baqir Mirdam'aad Al-Hussaini Al-Istradbaa'di (محمد باقر ميرداماد الحسيني الاسترآبادي). In his book: Al-Rawah'ish Al-Samawiyah (الرواشح السماوية), a: #33: That he is Trustworthy. (6) 

 

 

6- Al-Sayed Muhammad Mahdu Bah'er Al-Ul'oom Al-Tabataba'i (السيد محمد مهدي بحر العلوم الطباطبائي). Most importantly in what he said. In his book: Al-Fawa'id Al-Rijaliyah (الفوائد الرجالية), volume #3, page #310: States after mentioning some of words of other scholars of Rijal in Manha'jj-Al-Maq'aal (منهج المقال) P#408, (8th): 

 

 

وظاهره الاتفاق على صحة حديثه – أي محمد بن علي ماجيلويه – وربما ناقش فيه بعض المتأخرين وهو نادر

 

"And what is appeared: is an agreement on the correctness/soundness of his narrations, that is: Muhammad b. Ali Majiwiliya'h, and maybe some of the earlier scholars have argued on him, and that is very rare." (7).

And as we see that Sayed Al-Khoei (q.s) and a number of his students have wen to this "rare saying" and claimed that he is "Mahjool (known)", while famously the majority of the scholars of this school, have testified his trust, as it has been in history of his approval. The "unknowingly opinion" of other scholars in his case, does not affect the narrator here. It is also important to note that he Muhammad b. Ali Majilwiya'h, is one of the men (Mashaykh)/scholars of Al-Kuliayni (الكليني), and Al-Shaheed Al-Tha'ani (الشهيد الثاني) has stated: That all the famous known scholars (men) of Sheikh Al-Kuliayni to his time are Thiq'aat (trustworthy). (Refer to: Shar'h Al-Daray'ah Al-hadeeth (شرح دراية الحديث) page #69). And Muhammad b. Ali Majilwiya'h, is of the famously known, and many have approved him in history. There has been a deep analysis on Muhammad b. Ali, and many indicate that he is of the same other narrators that share the shame name in relation of family according to the narrations narrated. Conclude that he is (محمّد بن علي بن أبي القاسم) Muhammad b. Ali b. Abi Al-Qasim Majilwiya'h, however there are other possibilities (8). Adding: he is a student of Sheikh Al-Kulaiyni as we previously mentioned (Famously known). Continuing: Now that his name has been identified, this has proven to be of great benefit, since we are now able to determine of which of the narrators he was,after analyzing the narrations and different narrators in that relation; Thus as concluded by Al-Sheikh Ja'far Al-Subhaani (الشيخ جعفر السبحاني), in his book: Kuliy'aat fe'-Ilm-Al-Rijaal (كليات في علم الرجال), page #455-6) (9) Muhammad b. Ali Majliwiya'h is either of the two:

 

 

1- Ali b, Muhammad b. Abi'-Al-Qasim Abdullah b. Umr'aab Al-Barqi (علي بن محمد بن أبي القاسم عبداللّه ابن عمران البرقى), one of the scholars (men) of Sheikh Al-Kulaiyni, Trustworthy (Thiqah). (10)

 

or

 

2- Ali b. Muhammad b. Ibrahim b. Ab'aan Al-Raazi Al-kuliani (علي بن محمد بن إبراهيم بن أبان الرازي الكليني), who is also trustworthy (Thiqah). (11)

 

 

Either one, he is Trustworthy.  

 

 

Conclusion: He is correct (sahih) in narrations, and is Thiqah (trustworthy). Finished.  

 

 

 

_______________________________

Lecture on Muhammad b. Ali Majiliwia'h: (link)

Arabic Written with reference: Muhammad b. Ali Majliwyah.doc

 

______________________________

 

 

السلام عليكم ورحمة الله وبركاته

Edited by TheIslamHistory

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(bismillah)
 
Thank you for your article, may Allah reward you. Here is the summarized entry of this esteemed Shaykh in al-Turabi and al-Subhani's Mawsu`ah Rijaliyya:
 

5610. محمد بن علي ماجيلويه القمي: أكثر الصدوق الرواية عنه مترضّياً عليه، وهو يروي عن محمد بن أبي القاسم عمّه وعن أبيه وعن علي بن إبراهيم ومحمد بن يحيى العطّار. وقع في 52 مورداً من مشيخة الفقيه. حكم العلاّمة بصحّة طريق الصدوق إلى إسماعيل بن رباح وهو فيه، وهكذا طريقه إلى البزنطي وإلى إبراهيم بن أبي محمود

 
5610. Muhammad b. `Ali Majeelawayh al-Qummi: al-Saduq narrated from him very much with taraddi and he [Muhammad b. `Ali Majeelawayh] narrates form Muhammad b. Abi al-Qasim his uncle, his father, `Ali b. Ibrahim, and Muhammad b. Yahya al-`Attar. He appears 52 times in the Mashayhka of al-Faqeeh. `Allamah al-Hilli graded the tareeq of Saduq to Isma`il b. Ribah to be saheeh and he [Muhammad b. `Ali Majeelawayh] is in that chain, and similarly is his tareeq to [Ahmad b. Muhammad b. Abi Nasr] al-Bazanti and to Ibrahim b. Abi Mahmud.
 
وظاهره الاتفاق على صحة حديثه – أي محمد بن علي ماجيلويه – وربما ناقش فيه بعض المتأخرين وهو نادر
 
This should read: Agreement over his narrations - that of Muhammad b. `Ali Majeelawayh - being saheeh is evident. Perhaps some of the Post-Classical scholars would dispute him (probably saying he's majhool), but that is rare.
 
في أمان الله

Edited by Abu Tufayl

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Interesting post, thank you for sharing.

Just curious, is there any interesting or controversial ahadith with him in the isnad?

 

In terms of: "Assuming that everyone in the chain is Thiqah", then I yet have not came across any narration that shows oddities (from him).

 

_____________________________

(wasalam)

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In terms of: "Assuming that everyone in the chain is Thiqah", then I yet have not came across any narration that shows oddities (from him).

 

_____________________________

(wasalam)

 

Thank you.

How about if there's someone in the chain is majhul (not da`if, so we can't pinpoint the oddity at this individual)?

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