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Draft:Amālī-writing

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Most Important Hadith Books
Shia
(The Four Books)
Al-Kafi • Man la yahduruh al-faqih • Tahdhib al-ahkam • Al-Istibsar
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(The Authentic Six)
Sahih al-Bukhari • Sahih Muslim • Sunan Abu Dawud • Sunan Ibn Maja • Jami' al-Tirmidhi • Al-Sunan al-sughra


Amālī-writing refers to the process of disciples codifying and recording the lectures of a master,[1] where the resulting manuscripts are called imlāʾ (dictation) and amālī.[2] In the book al-Dharīʿa, it is stated that amālī is often a title for hadith books containing hadiths heard from the master's utterances; for this reason, they are also called majālis (sessions) or ʿarḍ al-majālis.[3] According to Motahhari, a Shi'a scholar, amālī sessions have an educational aspect rather than being mere sermons.[4]

According to some researchers, the history of amālī-writing dates back to the era of the Prophet (s) and the Imams (a); as the Prophet dictated hadiths and Imam Ali (a) wrote them down,[5] although the author of al-Dharīʿa did not include it in the list of technical amālī works.[6] Works such as the Amālī of Hisham b. al-Hakam and Abu Sahl al-Nawbakhti remain from the era of the Imams (a).[7] However, some believe that the prevalence of amālī-writing among Islamic scholars, especially Shi'as, pertains to the 3rd century AH.[8]

In the book Kashf al-ẓunūn, the Amālī of Ibn Durayd, Ibn al-Hajib, Ibn al-Shajari, and Ibn 'Asakir are mentioned,[9] and Āqā Buzurg al-Ṭihrānī listed about 30 books titled Amālī[10] and more than 80 books titled Majālis.[11] According to some researchers, the most important Shi'a amālī works include the Amālī of Abu Muhammad Nasir al-Kabir (d. 304 AH), Amālī of al-Shaykh al-Saduq (d. 381 AH), Amālī of Muhadhdhab al-Din al-Hamadani (d. 398 AH), Amālī of al-Shaykh al-Mufid, Amālī of Abu l-Fath Hilal b. Muhammad al-Baghdadi (d. 414 AH), Amālī of al-Sayyid al-Murtada (d. 436 AH), Amālī of al-Shaykh al-Tusi (d. 460 AH), and the Amālī of Fayd al-Kashani.[12]

It is said that amālī covers highly diverse topics, including historical stories, interpretation of Qur'anic verses, and literary points.[13] Amālī works have been divided into two groups: "hadith-based amālī" and "explanatory amālī"; hadith-based ones like the Amālī of Mufid and Tusi contain hadiths with full chains of transmission,[14] whereas explanatory ones have a lecture and analytical nature where the individual expresses their own views, such as the Amālī of al-Sayyid al-Murtada.[15] For the validation of amālī works, it is stated that the identity of the mumli (dictator) and mustamli (scribe/writer) must be clear.[16] If the shaykh's dictation is from a corrected book or his strong memory, the probability of error is low.[17] In hadith-based amālī, the precision (dabt) of the scribe is important, but in explanatory ones, the understanding and insight of the scribe hold more importance, which can be identified from the textual coherence.[18]

Notes

  1. ↑ Dehkhodā, Lughatnāmih, 1377 SH, vol. 2, p. 134.
  2. ↑ Ḥājjī Khalīfa, Kashf al-ẓunūn, 1410 AH, vol. 1, p. 161.
  3. ↑ Āqā Buzurg al-Ṭihrānī, al-Dharīʿa, 1403 AH, vol. 2, pp. 305-306.
  4. ↑ Muṭahharī, Yāddāsht-hā, vol. 3, p. 340.
  5. ↑ Siyāwashī and Muḥammadī, "Amālī-nivīsī dar tārīkh-i ḥadīth-i Shīʿa", p. 210.
  6. ↑ Āqā Buzurg al-Ṭihrānī, al-Dharīʿa, 1403 AH, vol. 2, p. 306.
  7. ↑ Siyāwashī and Muḥammadī, "Amālī-nivīsī dar tārīkh-i ḥadīth-i Shīʿa", pp. 210-211.
  8. ↑ Pākatchī, Naqd-i Matn, 1391 SH, p. 255.
  9. ↑ Ḥājjī Khalīfa, Kashf al-ẓunūn, 1410 AH, vol. 1, pp. 162-166.
  10. ↑ Āqā Buzurg al-Ṭihrānī, al-Dharīʿa, 1403 AH, vol. 2, pp. 307-318.
  11. ↑ Āqā Buzurg al-Ṭihrānī, al-Dharīʿa, 1403 AH, vol. 19, pp. 352-373.
  12. ↑ Siyāwashī and Muḥammadī, "Amālī-nivīsī dar tārīkh-i ḥadīth-i Shīʿa", pp. 211-222.
  13. ↑ Pākatchī, Naqd-i Matn, 1391 SH, p. 257.
  14. ↑ Pākatchī, Naqd-i Matn, 1391 SH, p. 257.
  15. ↑ Pākatchī, Naqd-i Matn, 1391 SH, p. 257.
  16. ↑ Pākatchī, Naqd-i Matn, 1391 SH, p. 256.
  17. ↑ Āqā Buzurg al-Ṭihrānī, al-Dharīʿa, 1403 AH, vol. 2, p. 306.
  18. ↑ Pākatchī, Naqd-i Matn, 1391 SH, pp. 258-259.

References

  • Āqā Buzurg al-Ṭihrānī, Muḥammad Muḥsin, al-Dharīʿa ilā taṣānīf al-Shīʿa, Beirut, Dār al-Aḍwāʾ, second edition, 1403 AH.
  • Pākatchī, Aḥmad, Naqd-i Matn, Tehran, Imam Sadiq University (a), 1391 SH.
  • Ḥājjī Khalīfa, Muṣṭafā b. ʿAbd Allāh, Kashf al-ẓunūn ʿan asāmī al-kutub wa l-funūn, Beirut, Dār al-Fikr, 1410 AH.
  • Dehkhodā, ʿAlī Akbar, Lughatnāmih-yi Dehkhodā, Tehran, University of Tehran Publications, 1377 SH.
  • Siyāwashī, Karam and Jawād Muḥammadī, "Amālī-nivīsī dar tārīkh-i ḥadīth-i Shīʿa", in Shīʿih-shināsī Quarterly, no. 49, Spring 1395 SH.
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