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Ṭāwūs al-Yamānī (Arabic: طاووس الیماني) or Ṭāwūs b. Kaysān al-Hamdānī al-Yamānī (d. 106/724-5) was a narrator of Hadith al-Ghadir, a famous Tabi'i, and an exegete of the 2nd/8th century. He was of Persian origin, born in Yemen, and was considered a great student of Ibn 'Abbas. Among Sunni scholars, Tawus is introduced as a high-ranking jurist, possessing an excellent memory and high scholarly status. Ibn Shahrashub and Al-Shaykh al-Tusi have counted him among the Companions of Imam al-Sajjad (a).

His characteristics included asceticism (zuhd), worship, and courage in confronting the Umayyad caliphs. He died in Mecca during the Hajj season, and his prayer was led by Hisham b. 'Abd al-Malik.

In some Sunni biographical books, he is considered trustworthy (Thiqa). However, in Shi'a biographical sources, only al-Shaykh al-Tusi has mentioned him without explicitly stating his sect or reliability. There is a also disagreement among scholars regarding his sect (madhhab). Some consider him a Sunni jurist and a Sufi, while others regard him as a great Shi'a jurist or at least someone who was influenced by the teachings of the Ahl al-Bayt (a).

Tawus narrated from more than fifty sahaba, with most of his narrations coming from Ibn ʿAbbas. Prominent tabi'un were among his students. Although most of his narrations are ethical in nature, specific views in Qur'anic exegesis have been reported from him.

Position

Tawus al-Yamani is considered a narrator of Hadith al-Ghadir,[1] an exegete of the 2nd century,[2] a prominent figure among the tabi'un, and a jurist of high status and strong memory.[3] He is also described as having a high rank.[4]

It is said that he was a special student of Ibn 'Abbas.[5] Ibn Shahrashub and al-Shaykh al-Tusi listed him among the companions of Imam al-Sajjad (a).[6] He also holds a worthy position among Sunni scholars.[7] Several instances regarding Tawus's zuhd and worship have been reported, including that he performed the Fajr prayer with the wudu of Isha prayer for forty years,[8] performed Hajj forty times,[9] was "Mustajab al-Da'wa" (one whose prayers are answered),[10] and Ibn ʿAbbas considered him among the people of Paradise.[11]

He is also described as courageous and brave in confronting the Umayyad caliphs. For example, Sufyan b. ʿUyayna, a Kufan muhaddith and jurist (d. 198/813-4), counted him alongside Abu Dharr al-Ghifari and Sufyan al-Thawri as the three individuals who disavowed the rulers of their time.[12] Ibn Khallikan narrated a story about Tawus al-Yamanis fearless encounter with the caliph of the time (Hisham b. 'Abd al-Malik) during Hajj in Mecca. According to this narration, when Tawus entered he did not greet Hisham as Amir al-Mu'minin, did not call him by his kunya, and sat next to him without permission. This angered Hisham to the point that he intended to kill him. However, Tawus fearlessly justified his conduct and referred to Imam Ali (a) as Amir al-Mu'minin. He then stood up and left.[13]

Biography

Tawus b. Kaysan al-Hamdanial-Yamani al-Farisi known as Tawus al-Yamani, with the kunya AbuʿAbd al-Rahman, was of Persian origin, born in Yemen,[14] and a resident of the Hijaz region.[15] His name was Dhakwan, and Tawus is considered his title (laqab).[16]

When Tawus al-Yamani passed away (7 Dhu al-Hijja 106) in Mecca, his funeral prayer was led by Hisham b. 'Abd al-Malik, who had gone to Hajj that year. His funeral prayer was performed over him between the Rukn (corner of Hajar al-Aswad) and Maqam Ibrahim.[17] It is said that during his funeral procession, due to the large crowd, the hat of Abd Allah b. al-Hasan al-Muthanna, who was carrying a corner of his coffin, fell off and his cloak was torn.[18]

Reliability and Denomination

Tawus al-Yamani is considered trustworthy (thiqa) in some Sunni biographical books.[19] However, his name only appears in early Shi'a biographical books such as Rijal al-Tusi.[20] Al-Shaykh al-Tusi made no reference to his reliability or denomination.[21]

There are two theories regarding Tawus's denomination:

  • The theory that he is Shi'a:

Sayyid Muhammad Baqir Khwansari in Rawdat al-jannat listed Tawus among the great Shi'a counsel. [22] Muhammad Taqi Shushtari in Qamus al-rijal also quoted Sunni scholars (Ibn Qutayba and al-Tabari) stating that Tawus is Shi'a. However, he notes that by "Shi'a" they meant general Shi'ism (love of the Ahl al-Bayt (a)) which includes Imamiyya and other branches of Shi'ism.[23] A researcher has cited instances suggesting Tawus was raised in the school of the Wilaya of the Ahl al-Bayt (a):[24]

  1. In the story of his encounter with Hisham, Tawus used the title "Amir al-Mu'minin" for Imam Ali (a).[25]
  2. Abu Nuʿaym narrated Hadith al-Ghadir from Tawus al- Yamani, considering the chain unique and stating that they narrate this hadith only through this chain.[26]
  3. Some narrations indicate that Tawus held a respected position with Imam al-Sajjad (a). For instance, once he placed Imam al-Sajjad's (a) head on his knee in Masjid al-Haram and cried so much that his tears fell on the Imam (a).[27] Also, he had an encounter and conversation with the Imam (a) in Hijr Ismail.[28]
  • The theory that he is Sunni:

Ibn Shahrashub[29] and Abd Allah Efendi[30] considered him among Sunni jurists and muhaddiths. Mirza Husayn Nuri regarded the claim of Tawus being Shi'a as weak and baseless.[31] Shaykh Abbas Qumi also claimed that Tawus was a Sunni jurist and a Sufi, providing arguments for his claim:[32]

  1. One of his teachers is said to be Abu Hurayra.[33]
  2. Although he is a jurist and exegete, none of the Shi'a biographical scholars mentioned him in their Rijal books, and there are no narrations from him in Shi'a hadith sources.[34]
  3. Tawus referred to Imam al-Sajjad (a) with expressions like "a noble man from the Prophetic household" (Arabic: صالح من أهل بيت النبوّة),[35] which implies distance.
  4. In some narrations, Imam al-Sadiq (a) likened Tawus to an ominous bird.[36]

Class (Teachers and Students)

He is considered to be in the second generation of narrators[37] and tabi'un.[38] It is said that he met more than fifty sahaba, including Ibn 'Abbas and Abu Hurayra,[39] but most of his narrations are from Ibn Abbas.[40]

It is also claimed that numerous tabi'un narrated from him.[41] Habib b. Abi Thabit,[42] Jibilla al-Makki,[43] Wahb b. Munabbih,[44] Mujahid, ʿAmr b. Dinar,[45] 'Umara b. Zadhan, Yunus b. Harith, Humayd al-Tawil, 'Abd al-Karim b. Abi l-Mukhariq, Ya'qub b. Qays,[46] Muhammad b. Munkadir, al-Zuhri, Dahhak b. Muzahim, 'Abd al-Malik b. Maysara, and Tawus 's son ('Abd Allah b. Tawus )[47] are among them.

Special Views

Most narrations transmitted from Tawus al-Yamani are ethical,[48] but he is said to have specific views in Quranic exegesis.[49] A few examples include:

Tawus interprets "weakness" in Verse 28:4 as weakness regarding women, believing that there is nothing man is more helpless in than matters concerning women.[50] He also interprets the "distance" mentioned in Verse 44 :41 as distance from hearts[51] and identified Verse 281:2 as the last verse revealed.[52]

Notes

  1. ↑ Abū Nuʿaym al-Iṣfahānī, Ḥilyat al-awliyāʾ, 1432 AH, vol. 4, p. 23.
  2. ↑ Ibn Khallikān, Wafayāt al-aʿyān, 1972, vol. 2, p. 509.
  3. ↑ Maʿrifat, Tafsīr wa mufassirān, 1379 Sh, vol. 1, p. 319.
  4. ↑ Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, 1379 AH, vol. 4, p. 177.
  5. ↑ Ibn Khallikān, Wafayāt al-aʿyān, 1972, vol. 2, p. 509.
  6. ↑ Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, 1379 AH, vol. 4, p. 177; Ṭūsī, Rijāl al-Ṭūsī, 1427 AH, p. 116.
  7. ↑ Ibn Khallikān, Wafayāt al-aʿyān, 1972, vol. 2, p. 509; Abū Nuʿaym al-Iṣfahānī, Ḥilyat al-awliyāʾ, 1432 AH, vol. 4, p. 9; Ibn Ḥajar al-ʿAsqalānī, Tahdhīb al-tahdhīb, 1325 AH, vol. 5, pp. 8-10.
  8. ↑ Cited in: Khwānsārī, Rawḍāt al-jannāt, 1390 AH, vol. 4, p. 140.
  9. ↑ Abū Nuʿaym al-Iṣfahānī, Ḥilyat al-awliyāʾ, 1432 AH, vol. 4, p. 3.
  10. ↑ Ibn Ḥibbān, Al-Thiqāt, 1393 AH, vol. 4, p. 391.
  11. ↑ Abū Nuʿaym al-Iṣfahānī, Ḥilyat al-awliyāʾ, 1432 AH, vol. 4, p. 3.
  12. ↑ Ibn Ḥajar al-ʿAsqalānī, Tahdhīb al-tahdhīb, 1325 AH, vol. 5, pp. 8-10.
  13. ↑ Ibn Khallikān, Wafayāt al-aʿyān, 1972, vol. 2, p. 510.
  14. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, 1410 AH, vol. 6, p. 66.
  15. ↑ Qummī, Safīnat al-biḥār, 1414 AH, vol. 5, p. 338.
  16. ↑ Ibn Ḥajar al-ʿAsqalānī, Tahdhīb al-tahdhīb, 1325 AH, vol. 5, pp. 8-10.
  17. ↑ Ibn Ḥibbān, Al-Thiqāt, 1393 AH, vol. 4, p. 391; Ibn Saʿd, Al-Ṭabaqāt al-kubrā, 1410 AH, vol. 6, p. 70.
  18. ↑ Abū Nuʿaym al-Iṣfahānī, Ḥilyat al-awliyāʾ, 1432 AH, vol. 4, p. 3; Ibn Khallikān, Wafayāt al-aʿyān, 1972, vol. 2, p. 509.
  19. ↑ Ibn Ḥajar al-ʿAsqalānī, Tahdhīb al-tahdhīb, 1325 AH, vol. 5, pp. 8-10.
  20. ↑ Ṭūsī, Rijāl al-Ṭūsī, 1427 AH, p. 116.
  21. ↑ Ṭūsī, Rijāl al-Ṭūsī, 1427 AH, p. 116.
  22. ↑ Khwānsārī, Rawḍāt al-jannāt, 1390 AH, vol. 4, p. 140.
  23. ↑ Shūshtarī, Qāmūs al-rijāl, 1414 AH, vol. 5, p. 552.
  24. ↑ Maʿrifat, Tafsīr wa mufassirān, 1379 Sh, vol. 1, p. 321.
  25. ↑ Ibn Khallikān, Wafayāt al-aʿyān, 1972, vol. 2, p. 510.
  26. ↑ Abū Nuʿaym al-Iṣfahānī, Ḥilyat al-awliyāʾ, 1432 AH, vol. 4, p. 23.
  27. ↑ Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, 1379 AH, vol. 4, p. 151.
  28. ↑ Mufīd, Al-Irshād, 1413 AH, vol. 2, p. 143.
  29. ↑ Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, 1379 AH, vol. 4, p. 151.
  30. ↑ Afandī, Riyāḍ al-ʿulamāʾ, 1401 AH, vol. 7, p. 181.
  31. ↑ Cited in: Qummī, Safīnat al-biḥār, 1414 AH, vol. 5, pp. 337-339.
  32. ↑ Qummī, Safīnat al-biḥār, 1414 AH, vol. 5, pp. 337-339.
  33. ↑ Khwānsārī, Rawḍāt al-jannāt, 1390 AH, vol. 4, p. 140.
  34. ↑ Qummī, Safīnat al-biḥār, 1414 AH, vol. 5, pp. 337-339.
  35. ↑ Nūrī, Mustadrak al-wasāʾil, 1408 AH, vol. 3, p. 442.
  36. ↑ Warrām, Tanbīh al-khawāṭir, 1410 AH, vol. 1, p. 15.
  37. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, 1410 AH, vol. 6, p. 66.
  38. ↑ Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, 1379 AH, vol. 4, p. 177.
  39. ↑ Abū Nuʿaym al-Iṣfahānī, Ḥilyat al-awliyāʾ, 1432 AH, vol. 9; Khwānsārī, Rawḍāt al-jannāt, 1390 AH, vol. 4, p. 140.
  40. ↑ Abū Nuʿaym al-Iṣfahānī, Ḥilyat al-awliyāʾ, 1432 AH, vol. 4, p. 23.
  41. ↑ Abū Nuʿaym al-Iṣfahānī, Ḥilyat al-awliyāʾ, 1432 AH, vol. 4, p. 23.
  42. ↑ Kulaynī, Al-Kāfī, 1430 AH, vol. 11, p. 568.
  43. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1409 AH, vol. 5, p. 439.
  44. ↑ Abū Nuʿaym al-Iṣfahānī, Ḥilyat al-awliyāʾ, 1432 AH, vol. 4, pp. 22-23.
  45. ↑ Khwānsārī, Rawdat al-jannāt, 1390 AH, vol. 4, p. 140.
  46. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, 1410 AH, vol. 6, pp. 67-68.
  47. ↑ Abū Nuʿaym al-Iṣfahānī, Ḥilyat al-awliyāʾ, 1432 AH, vol. 4, p. 17.
  48. ↑ Abū Nuʿaym al-Iṣfahānī, Ḥilyat al-awliyāʾ, 1432 AH, vol. 4, pp. 4-23.
  49. ↑ Maʿrifat, Tafsīr wa mufassirān, 1379 Sh, vol. 1, p. 323.
  50. ↑ Abū Nuʿaym al-Iṣfahānī, Ḥilyat al-awliyāʾ, 1432 AH, vol. 4, p. 12.
  51. ↑ Abū Nuʿaym al-Iṣfahānī, Ḥilyat al-awliyāʾ, 1432 AH, vol. 4, p. 11.
  52. ↑ Abū Nuʿaym al-Iṣfahānī, Ḥilyat al-awliyāʾ, 1432 AH, vol. 4, p. 15.

References

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  • Afandī, Mīrzā ʿAbd Allāh al-Iṣfahānī. Riyāḍ al-ʿulamāʾ wa ḥiyāḍ al-fuḍalāʾ. Qom, Intishārāt-i Kitābkhāna-yi Āyatullāh Marʿashī Najafī, 1401 AH.
  • Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. Wasāʾil al-Shīʿa. Qom, Muʾassisa Āl al-Bayt (a) li-Iḥyāʾ al-Turāth, 1409/1989.
  • Ibn Ḥajar al-ʿAsqalānī, Aḥmad b. ʿAlī. Tahdhīb al-tahdhīb. Beirut, Dār Ṣādir, 1325 AH.
  • Ibn Ḥibbān, Muḥammad b. Ḥibbān. Al-Thiqāt. Hyderabad, Dāʾirat al-Maʿārif al-ʿUthmāniyya, 1393/1973.
  • Ibn Khallikān, Shams al-Dīn. Wafayāt al-aʿyān. Beirut, Dār al-Thaqāfa, 1972.
  • Ibn Saʿd, Muḥammad b. Saʿd al-Hāshimī. Al-Ṭabaqāt al-kubrā. Beirut, Dār al-Kutub al-ʿIlmiyya, 1410/1990.
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  • Qummī, ʿAbbās. Safīnat al-biḥār wa madīnat al-ḥikam wa al-āthār. Tehran, Intishārāt-i Uswa, 1414 AH.
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  • Ṭūsī, Muḥammad b. al-Ḥasan al-. Rijāl al-Ṭūsī. Qom, Daftar-i Intishārāt-i Islāmī wābasta bi Jāmiʿa-yi Mudarrisīn-i Ḥawza-yi ʿIlmiyya-yi Qom, 1427 AH.
  • Warrām, Masʿūd b. ʿĪsā. Tanbīh al-khawāṭir wa nuzhat al-nawāẓir al-maʿrūf bi-majmūʿat Warrām. Qom, Maktabat al-Faqīh, 1410/1989.
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