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General Authentication

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General Authentication or Al-Tawthīq al-ʿāmm (Arabic: التوثیق العام) refers to declaring the trustworthiness of a specific group of narrators collectively. General Authentication is a term used in Hadith Sciences and Ilm al-Rijal. For example, when the trustworthiness of a specific person is not individually discussed, but that person is among the narrators of a specific book whose narrators are all considered trustworthy, that person is deemed trustworthy via General Authentication. Being a representative (wakil) of an Imam, narrating many hadiths (kathir al-riwaya), and being a authority of permission are among the instances of General Authentication.

In contrast to General Authentication stands Special Authentication (al-tawthiq al-khass), which means declaring the trustworthiness of an individual by mentioning their specific name and title, through examining their own characteristics.

Rijal scholars differ on some criteria of General Authentication. For example, Sayyid Abu l-Qasim al-Khoei considered the General Authentication that Ibn Qulawayh mentioned about the narrators of his book, Kamil al-ziyarat, to apply only to his direct teachers; however, al-Hurr al-Amili considered Ibn Qulawayh's General Authentication to include all narrators of the hadiths in that book.

The utility of General Authentication arises where there is no Special Authentication, meaning we have no information about the criticism and praise of the person. Therefore, if a narrator has Special Authentication, there is no need for General Authentication.

Definition

General Authentication is a term in Hadith Sciences, meaning the declaration of trustworthiness of an individual or individuals among hadith narrators, stated in a general manner.[1] In contrast to General Authentication is Special Authentication which is the declaration of trustworthiness of an individual or individuals by a specific name and title without a general rule.[2] For instance, al-Najashi in his book considered Muhammad b. Abi Umayr to be of high status (jalil al-qadr).[3]

An example of General Authentication is that al-Najashi, in the biography of Ubayd Allah b. Ali b. Abi Shu'ba, considered the family of Abi Shu'ba to be trustworthy individuals.[4] Also, al-Shahid al-Thani considered the Shaykhs of Ijaza to be trustworthy and believed they do not need authentication and evidence for their justice.[5] In these two examples, the family of Abī Shuʿba or the Shaykh of Ijaza have been subject to General Authentication.

Another example is that Muhammad Fadil Lankarani, to prove the trustworthiness of 'Abd al-Rahman b. Hammad and reliance on his narrations, wrote that although al-Shahid al-Thani in the book Masalik al-afham considers 'Abd al-Rahman b. Hammad to be without authentication and unknown (majhul), and consequently his narration is invalid; however, this individual is among the narrators of Kamil al-ziyarat and is included in the group of people covered by the General Authentication of Ibn Qulawayh. This General Authentication is proof (Hujja) for us. Therefore, the narration of Abd al-Rahman b. Hammad is valid.[6]

Types of General Authentications

An example of General Authentication in the book Kamil al-ziyarat

The hadiths of this book have reached us from trustworthy Shi'a narrators, and in it, no hadith has been narrated from rare (shādhdh) narrators who have conveyed hadiths from the Imams to us but were not well-known in narration and were unknown in knowledge and hadith.[7]

Muhammad Kazim Rahman-sitayish, in the book Tawthiqat-i 'amm wa khass has divided General Authentications into four categories based on the form of reasoning and the type of documentation:

1. Authentication of Narrators of Books: In this type of authentication, some authors of hadith books, who are themselves trustworthy (thiqa), have declared their teachers or those from whom they narrated to be trustworthy. For example, Ali b. Ibrahim al-Qummi in the introduction of Tafsir al-Qummi has authenticated the Shi'a narrators of the traditions present in his book who have narrated directly from the Imam (a).[8] Ibn Qulawayh in the book Kamil al-ziyarat, Muhammad b. Ja'far al-Mashhadi in al-Mazar al-kabir, and Muhammad b. 'Ali al-Tabari in the book Bisharat al-Mustafa are considered among the scholars who have used General Authentication in their books in this manner.[9]

2. Authentication of Teachers of Narrators: Researchers, after examining some narrators, have seen them narrating from their trustworthy teachers. This type of authentication is derived from the practice of the narrators, not their statements. For example, al-Kashshi considers narrating from the People of Consensus to be correct by the consensus of Shi'a dignitaries. From this statement, it is inferred that the teachers of the People of Consensus were trustworthy. Another example is that al-Najashi expressed surprise at the practice of some trustworthy narrators who narrate from untrustworthy ones. From his words, it is concluded that al-Najashi's direct teachers are authenticated.[10]

3. Authentication Based on Special Criteria: Some Rijal scholars have considered possessing certain titles as proof of the authentication of individuals; for example, according to some, titles such as being an agent (wakil) on behalf of one of the Imams,[11] being a Shaykh al-Ijaza,[12] narrating many hadiths (kathir al-riwaya),[13] possessing a book and an Asl,[14] and being a companion and associate of an Infallible[15] are signs of trustworthiness.

4. Authentication of Families of Narrators: Some families known for positive characteristics have been authenticated by Rijal scholars. Among the families authenticated by Rijal scholars are the Abu Shu'ba al-Halabi family, the Rawwasi family, and the Abu Jahm family.[16]

Conditions Affecting the Acceptance of General Authentication

Regarding the acceptance of General Authentication and its function for the trustworthiness of individuals, some points have been noted by hadith researchers. Some of these points are as follows:

  • Determining the Scope and Extent of General Authentication: Calculating the circle of inclusion covered by the authentications of individuals is important. This matter has sometimes been a subject of dispute among jurists. For example, Sayyid Abu l-Qasim al-Khoei considered the General Authentication of Ibn Qulawayh in the introduction of Kamil al-ziyarat to relate to his direct teachers; but al-Hurr al-Amili considers this phrase an authentication for all narrators of the hadiths in the book.[17]
  • Basis of the Authority of Rijal Scholars' Opinions: Scholars of Rijal have different bases and reasons for accepting the trustworthiness of individuals. Among them are the authority of solitary report, testimony of witnesses, confidence and assurance (wuthuq), and expertise (khubrawiyya). Based on this, an authentication that does not meet the conditions for the authority of a solitary report might be authoritative for a jurist who considers confidence and assurance sufficient.[18] For example, Sayyid Abu l-Qasim al-Kho'ei does not accept the authentication of al-Mashhadi in Kitab al-Mazar due to the long time gap between al-Mashhadi and the individuals authenticated by him. Al-Kho'ei considers this authentication to be based on conjecture (hads).[19] According to Rahmnn-sitayish, if a jurist bases the acceptance of trustworthiness on confidence (wuthuq), they would no longer consider authentication limited to a specific era and period.[20]
  • Relationship of General Authentication with Special Authentication: The utility of General Authentication is considered to be where there is no Special Authentication or no information about the criticism and praise of the person; however, if the narrator has Special Authentication, there is no need for General Authentication.[21] Also, if an individual has General Authentication, but Rijal experts have weakened him by examining his circumstances, according to some jurists, the trustworthiness of that individual loses its authority.[22]

Notes

  1. ↑ Hādawī Tihrānī, Taḥrīr al-maqāl, 1383 Sh, p. 55.
  2. ↑ Sayfī Māzandarānī, Miqyās al-ruwāt, p. 213; Subḥānī, Durūs mūjaza, p. 25.
  3. ↑ Najāshī, Rijāl al-Najāshī, 1407 AH, p. 326.
  4. ↑ Najāshī, Rijāl al-Najāshī, p. 231.
  5. ↑ Ḥāfiẓiyān, Rasāʾil fī l-dirāya, vol. 1, p. 218.
  6. ↑ Fāḍil Lankarānī, Āyīn-i kayfarī-yi Islām, vol. 1, pp. 186-187.
  7. ↑ Ibn Qūlawayh, Kāmil al-ziyārāt, p. 4; Raḥmān-sitāyish, Tawthīqāt-i ʿāmm wa khāṣṣ, p. 49.
  8. ↑ Raḥmān-sitāyish, Tawthīqāt-i ʿāmm wa khāṣṣ, p. 42.
  9. ↑ Hādawī Tihrānī, Taḥrīr al-maqāl, 1383 Sh, pp. 56-60.
  10. ↑ Raḥmān-sitāyish, Tawthīqāt-i ʿāmm wa khāṣṣ, pp. 60-64.
  11. ↑ Khūʾī, Muʿjam rijāl al-ḥadīth, vol. 1, p. 71.
  12. ↑ Khūʾī, Muʿjam rijāl al-ḥadīth, vol. 1, p. 72.
  13. ↑ ʿAllāma al-Ḥillī, Mabānī al-rijāliyya, p. 308.
  14. ↑ Khūʾī, Muʿjam rijāl al-ḥadīth, vol. 1, p. 73.
  15. ↑ Khūʾī, Muʿjam rijāl al-ḥadīth, vol. 1, p. 73.
  16. ↑ Raḥmān-sitāyish, Tawthīqāt-i ʿāmm wa khāṣṣ, pp. 168-175.
  17. ↑ Raḥmān-sitāyish, Tawthīqāt-i ʿāmm wa khāṣṣ, p. 49.
  18. ↑ Raḥmān-sitāyish, Tawthīqāt-i ʿāmm wa khāṣṣ, p. 54.
  19. ↑ Khūʾī, Muʿjam rijāl al-ḥadīth, vol. 1, p. 51.
  20. ↑ Raḥmān-sitāyish, Tawthīqāt-i ʿāmm wa khāṣṣ, pp. 54, 27.
  21. ↑ Raḥmān-sitāyish, Tawthīqāt-i ʿāmm wa khāṣṣ, 1387 Sh, p. 39.
  22. ↑ Hādawī Tihrānī, Taḥrīr al-maqāl, p. 122.

References

  • Fāḍil Lankarānī, Muḥammad. Āʾīn-i kayfarī-yi Islām. Qom: Markaz-i Fiqhī-yi Aʾimma-yi Aṭhār, 1390 Sh.
  • Ḥillī, al-Ḥasan b. Yūsuf al-. Mabānī al-rijāliyya. Iraq: Al-ʿAtaba al-ʿAbbāsiyya, 1440 AH.
  • Hādawī Tihrānī, Mahdī. Taḥrīr al-maqāl fī kulliyyāt ʿilm al-rijāl. Qom: Muʾassasa-yi Farhangī-yi Khāna-yi Khirad, 1383 Sh.
  • Ḥāfiẓiyān, Abū l-Faḍl. Rasāʾil fī l-dirāya (Risālat al-riʿāya li-ḥāl al-bidāya fī ʿilm al-dirāya by Shahīd al-Thānī). Qom: Dār al-Ḥadīth, 1390 Sh.
  • Ibn Qūlawayh, Jaʿfar b. Muḥammad. Kāmil al-ziyārāt. Edited by ʿAbd al-Ḥusayn Amīnī. Qom: Dār al-Murtaḍawiyya, 1356 Sh.
  • Khūʾī, Sayyid Abū l-Qāsim al-. Muʿjam rijāl al-ḥadīth wa tafṣīl ṭabaqāt al-ruwāt. [n.p]. [n.n]. 1372 Sh.
  • Najāshī, Aḥmad b. ʿAlī al-. Rijāl al-Najāshī. Qom: Jāmiʿa-yi Mudarrisīn, 1407 AH.
  • Raḥmān-sitāyish, Muḥammad Kāẓim. Tawthīqāt-i ʿāmm wa khāṣṣ. Qom: Nashr-i Dānishgāh-i Qurʾān wa Ḥadīth, 1387 Sh.
  • Sayfī Māzandarānī, ʿAlī Akbar. Miqyās al-ruwāt fī kulliyyāt ʿilm al-rijāl. Qom: Jāmiʿa-yi Mudarrisīn, 1422 AH.
  • Subḥānī, Jaʿfar. Durūs mūjaza fī ʿilmay al-rijāl wa l-dirāya. Qom: Al-Markaz al-ʿĀlamī li-l-Dirāsāt al-Islāmiyya, 1380 Sh.
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