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Qays Masir
Full NameQays b. Abi Muslim al-Masir
Companion ofImam al-Sajjad (a), Imam al-Baqir (a), Imam al-Sadiq (a)
EpithetAl-Masir
Religious AffiliationImami
LineageAssociated with Thaqif or Kinda tribe
Wellknown Relatives'Umar b. Qays al-Masir (son), 'Abd Allah b. Qays al-Masir (son)
DemiseUntil 130/748


Qays Māṣir (Arabic: قَيس المَاصِر) or Qays b. Abī Muslim al-Māṣir (Arabic: قيس بن أبي مسلم الماصر) was a distinguished Shia theologian and muhaddith active during the first/seventh and second/eighth centuries. He is counted among the companions of Imam al-Sajjad (a), Imam al-Baqir (a), and Imam al-Sadiq (a). Qays studied Theology directly under the tutelage of Imam al-Sajjad (a). Regarding his epithet "Al-Masir," historical accounts suggest he was commissioned by Imam Ali (a) to construct a barrier or toll station on the Tigris and Euphrates rivers to collect taxes from passing ships.

Qays gained renown in theology after a notable debate in which he, alongside other Shia theologians, engaged a scholar from Levant in the presence of Imam al-Sadiq (a). Although the Imam critiqued his argumentation style, he nonetheless acknowledged Qays as an expert theologian. This endorsement by Imam al-Sadiq (a) led several Rijal scholars to categorize him as a praiseworthy (Mamduh) individual.

His two sons, 'Umar b. Qays al-Masir and 'Abd Allah, are also recognized historical figures. 'Umar is often identified as a Batri and a Murji'i, while 'Abd Allah is characterized as an opponent of the Ahl al-Bayt (a). Chronological ambiguities surround Qays's life; reports indicate he lived until 130/748, a date that presents difficulties when attempting to reconcile it with his alleged service during the caliphate of Imam Ali (a).

Biography

Qays b. Abi Muslim al-Masir[1] was a scholar,[2] Muhaddith,[3] and prominent Shia figure[4] active in the first/seventh and second/eighth centuries. He is enumerated among the Companions of Imam al-Sajjad (a),[5] Companions of Imam al-Baqir (a),[6] and Companions of Imam al-Sadiq (a),[7] and is frequently cited as one of the elite companions of Imam al-Sadiq (a).[8]

Genealogically, Qays is affiliated with either the Thaqif tribe[9] or the Kinda tribe,[10] and is specifically linked to Al-Ash'ath b. Qays.[11] His origins trace back to the Daylam region.[12] His father, Abu Muslim, was reportedly a Daylamite captured by the forces of Kufa.[13] Abu Muslim subsequently embraced Islam, earning praise for his piety.[14] Yunus b. Habib al-'Ijli, known as Abu Bishr, is considered a descendant of Qays.[15]

Epithet Al-Masir

While a Hadith in Al-Kafi identifies "Masir" as the name of Qays's father,[16] the majority of historians[17] and Rijal scholars[18] regard it as an epithet or title belonging to Qays himself. This correction appears in the footnotes of certain editions of al-Kafi.[19]

Although some researchers remain uncertain about the etymology of the title,[20] historical accounts suggest it stems from a commission by Imam Ali (a) to construct a barrier on the Tigris and Euphrates rivers.[21] Lexicographically, "Masir" (ماصر) denotes a barrier,[22] a dam,[23] or a wharf where ships dock.[24] It can also refer to a rope stretched across a river to intercept ships for taxation.[25] Qays is credited as the first individual to construct such a barrier on the Tigris and Euphrates.[26]

Expertise in Theology

Qays Masir is recognized as a theologian[27] and a leading figure in theology[28] during his era,[29] as well as a prominent personality within Shia theology.[30] His reputation in this field is highlighted by a narrative in al-Kafi. In this account, Imam al-Sadiq (a) sought to debate a Syrian scholar who claimed expertise in theology and jurisprudence. The Imam dispatched his companion Yunus b. Ya'qub to summon skilled theologians, who returned with Humran b. A'yan, Mu'min al-Taq, Hisham b. Salim, and Qays Masir.[31] According to the report, Qays had studied theology under Imam al-Sajjad (a) and possessed greater expertise than his peers. Ultimately, upon the arrival of Hisham b. al-Hakam, the Syrian scholar conceded and accepted the Imamate of Imam al-Sadiq (a). The narrative notes that while Imam al-Sadiq (a) critiqued the methodological approaches of his companions, including Qays, he explicitly affirmed Qays's status as an expert theologian.[32] Based on this report, some Shia Rijal scholars classify him as praiseworthy (Mamduh).[33]

Children

Two of Qays's sons, 'Umar b. Qays al-Masir and 'Abd Allah, achieved notoriety in historical and Hadith literature.

Al-Shaykh al-Tusi and Al-'Allama al-Hilli identify 'Umar b. Qays as a Companion of Imam al-Baqir (a).[34] Early Shia Rijal scholars such as Al-Najashi and Ibn Dawud al-Hilli describe his sectarian affiliation as Batri (batriyya),[35] whereas others categorize him as a member of the Murji'a.[36]

'Abd Allah b. Qays appears in a Hadith from Imam al-Sadiq (a) recounting a conversation with his father, Imam al-Baqir (a).[37] In this narrative, 'Abd Allah displays hostility toward the fifth Imam, attempting to tarnish his reputation.[38] Consequently, he is regarded as a Sunni[39] and an opponent of the Ahl al-Bayt (a).[40] Early Rijal sources largely omit 'Abd Allah, either because he did not narrate directly from the Imams of the Shia[41] or because he was considered obscure.[42] Nonetheless, other scholars have strongly condemned him based on the aforementioned Hadith.[43]

The ideological deviation of Qays Masir's children from the path of the Ahl al-Bayt (a) has been noted by researchers.[44] However, given similar instances among the families of the Prophets (a), Imams (a), and other scholars, this divergence is not viewed as extraordinary[45] or particularly significant in assessing Qays's own scholarly standing.[46]

Accusation of Sufism

Certain reports suggest Qays had a circle of companions and followers who narrated from Imam al-Sadiq (a).[47] 'Abd Allah Mamaqani, author of the Rijal work Tanqih al-maqal, cites individuals who, referencing these narrations and the existence of such circles, characterized Qays as a well-known Sunni Sufi.[48] Conversely, Muhammad Taqi Shushtari, author of Qamus al-rijal, argues that the presence of supporters does not constitute grounds for condemnation, noting that other respected figures maintained similar circles without facing censure.[49]

Ambiguity in the Biography of Qays

Precise dates for Qays Masir's birth and death remain unknown. While some biographers acknowledge this lack of data,[50] others presume he lived until at least 130/748.[51] However, this timeline conflicts with accounts of his service under Imam Ali (a).[52] His theological training under Imam al-Sajjad (a)[53] and his active participation in the theological circles of Imam al-Sadiq (a)[54] further complicate the chronology. Some scholars have expressed surprise that 'Umar b. Qays Masir is listed among the Companions of Imam al-Baqir (a), while his father, Qays, is categorized among the Companions of Imam al-Sadiq (a), suggesting potential generational confusion or extraordinary longevity.[55]

Notes

  1. ↑ Abu l-Shaykh, Tabaqat al-muhaddithin bi-Isbahan, vol. 3, p. 44; Al-Sam'ani, al-Ansab, vol. 12, p. 40; Dhahabi, Tarikh al-Islam, vol. 8, pp. 184-185.
  2. ↑ Shabistari, al-Fa'iq fi ruwat wa ashab al-Imam al-Sadiq (a), vol. 2, p. 606.
  3. ↑ Shabistari, al-Fa'iq fi ruwat wa ashab al-Imam al-Sadiq (a), vol. 2, p. 606; Burqa'i, Rahnama-yi danishvaran, vol. 2, p. 214.
  4. ↑ Mufid, al-Fusul al-mukhtara, p. 52.
  5. ↑ Mazandarani Ha'iri, Muntaha l-maqal, vol. 5, p. 138.
  6. ↑ Mazandarani Ha'iri, Muntaha l-maqal, vol. 5, p. 138.
  7. ↑ Khoei, Mu'jam rijal al-hadith, vol. 14, p. 134; Lajna al-'Ilmiyya, Mu'jam tabaqat al-mutakallimin, vol. 1, p. 327; Mazandarani Ha'iri, Muntaha l-maqal, vol. 5, p. 138; Namazi Shahrudi, Muntakhab al-maqal, p. 391.
  8. ↑ Mazandarani Ha'iri, Muntaha l-maqal, vol. 5, p. 138.
  9. ↑ Dhahabi, Tarikh al-Islam, vol. 8, p. 184; Ibn Hajar al-'Asqalani, Tahdhib al-tahdhib, vol. 7, pp. 489-490.
  10. ↑ Ibn Sa'd, al-Tabaqat al-kubra, vol. 6, p. 329.
  11. ↑ Dhahabi, Tarikh al-Islam, vol. 8, p. 184.
  12. ↑ Dhahabi, Tarikh al-Islam, vol. 8, p. 185.
  13. ↑ Abu l-Shaykh, Tabaqat al-muhaddithin bi-Isbahan, vol. 3, p. 44; Isbahani, Tarikh Isbahan, vol. 2, p. 324.
  14. ↑ Sam'ani, al-Ansab, vol. 12, p. 40; Ibn al-Athir, al-Lubab fi tahdhib al-ansab, vol. 3, p. 149.
  15. ↑ Dhahabi, Tarikh al-Islam, vol. 8, p. 184; Ibn Hajar al-'Asqalani, Tahdhib al-tahdhib, vol. 7, p. 490; Sam'ani, al-Ansab, vol. 12, pp. 40-41.
  16. ↑ Kulayni, al-Kafi, vol. 1, p. 171.
  17. ↑ Abu l-Shaykh, Tabaqat al-muhaddithin bi-Isbahan, vol. 3, pp. 44–45; Isbahani, Tarikh Isbahan, vol. 2, p. 324; Sam'ani, al-Ansab, vol. 12, pp. 40-41.
  18. ↑ Shushtari, Qamus al-rijal, vol. 12, p. 144; Namazi Shahrudi, Mustadrakat 'ilm rijal al-hadith, vol. 8, p. 540.
  19. ↑ Kulayni, al-Kafi, vol. 1, p. 418, footnote 2.
  20. ↑ Burqa'i, Rahnama-yi danishwaran, vol. 2, p. 214.
  21. ↑ Abu l-Shaykh, Tabaqat al-muhaddithin bi-Isbahan, vol. 3, pp. 44-45; Isbahani, Tarikh Isbahan, vol. 2, p. 324; Sam'ani, al-Ansab, vol. 12, pp. 40-41.
  22. ↑ Zamakhshari, Asas al-balagha, p. 17; Ibn al-Athir, al-Nihaya, vol. 4, p. 289.
  23. ↑ Raghib al-Isfahani, Mufradat alfaz al-Qur'an, p. 769.
  24. ↑ Ibn al-Athir, al-Nihaya, vol. 4, p. 289; Raghib al-Isfahani, Mufradat alfaz al-Qur'an, p. 78.
  25. ↑ Farahidi, al-'Ayn, vol. 7, p. 147; Sahib b. 'Abbad, al-Muhit fi l-lugha, vol. 8, p. 177; Ibn Manzur, Lisan al-'Arab, vol. 4, p. 24, vol. 5, p. 177.
  26. ↑ Abu l-Shaykh, Tabaqat al-muhaddithin bi-Isbahan, vol. 3, p. 45; Isbahani, Tarikh Isbahan, vol. 2, p. 324; Sam'ani, al-Ansab, vol. 12, p. 40.
  27. ↑ Khoei, Mu'jam rijal al-hadith, vol. 15, p. 102; Shabistari, al-Fa'iq fi ruwat wa ashab al-Imam al-Sadiq (a), vol. 2, p. 606.
  28. ↑ Lajna al-'Ilmiyya, Mu'jam tabaqat al-mutakallimin, vol. 1, p. 327.
  29. ↑ Khoei, Mu'jam rijal al-hadith, vol. 14, p. 134.
  30. ↑ Shabistari, al-Fa'iq fi ruwat wa ashab al-Imam al-Sadiq (a), vol. 2, p. 606; Lajna al-'Ilmiyya, Mu'jam tabaqat al-mutakallimin, vol. 1, p. 326.
  31. ↑ Kulayni, al-Kafi, vol. 1, p. 171.
  32. ↑ Kulayni, al-Kafi, vol. 1, pp. 171-173.
  33. ↑ Mamaqani, Tanqih al-maqal, vol. 2, part 2, pp. 33-34; Shabistari, al-Fa'iq fi ruwat wa ashab al-Imam al-Sadiq (a), vol. 2, pp. 605-606.
  34. ↑ Tusi, Rijal al-Tusi, p. 142; Hilli, Rijal al-'Allama al-Hilli, p. 240.
  35. ↑ Kashshi, Rijal al-Kashshi, pp. 219–221; Ibn Dawud, Rijal Ibn Dawud, pp. 489-490.
  36. ↑ Ibn Sa'd, Tabaqat al-kubra, vol. 6, p. 329; Ibn Qutayba, al-Ma'arif, p. 625; Khatib al-Baghdadi, Tarikh Baghdad, vol. 13, p. 377.
  37. ↑ Kulayni, al-Kafi, vol. 3, pp. 161-163.
  38. ↑ Kulayni, al-Kafi, vol. 3, p. 162.
  39. ↑ Mamaqani, Tanqih al-maqal, vol. 2, part 2, p. 203; Astarabadi, Manhaj al-maqal, vol. 7, p. 109; Kazimi, Takmilat al-rijal, vol. 2, p. 90.
  40. ↑ Khoei, Mu'jam rijal al-hadith, vol. 11, p. 307; Murtada, Zubdat al-maqal, vol. 1, p. 632.
  41. ↑ Shushtari, Qamus al-rijal, vol. 6, p. 562.
  42. ↑ Murtada, Zubdat al-maqal, vol. 1, p. 632.
  43. ↑ Mamaqani, Tanqih al-maqal, vol. 2, part 2, p. 203; Astarabadi, Manhaj al-maqal, vol. 7, p. 109; Mazandarani Ha'iri, Muntaha l-maqal, vol. 4, p. 220.
  44. ↑ 'Idda min al-'Ulama, Footnote of al-Usul al-sitta 'ashar, p. 293; Mamaqani, Tanqih al-maqal, vol. 2, part 2, p. 336.
  45. ↑ Khoei, Mu'jam rijal al-hadith, vol. 14, pp. 134-135.
  46. ↑ Mazandarani Ha'iri, Muntaha l-maqal, vol. 5, p. 138.
  47. ↑ Kulayni, al-Kafi, vol. 1, p. 266; Bahrani, al-Burhan fi tafsir al-Qur'an, vol. 5, pp. 336-337; 'Arusi al-Huwayzi, Tafsir Nur al-thaqalayn, vol. 5, pp. 280-281; 389-390.
  48. ↑ Mamaqani, Tanqih al-maqal, vol. 2, part 2, p. 34.
  49. ↑ Shushtari, Qamus al-rijal, vol. 8, p. 548.
  50. ↑ Lajna al-'Ilmiyya, Mu'jam tabaqat al-mutakallimin, vol. 1, p. 327.
  51. ↑ Lajna al-'Ilmiyya, Mu'jam tabaqat al-mutakallimin, vol. 1, p. 326.
  52. ↑ Abu l-Shaykh, Tabaqat al-muhaddithin bi-Isbahan, vol. 3, pp. 44-45; Isbahani, Tarikh Isbahan, vol. 2, p. 324; Sam'ani, al-Ansab, vol. 12, pp. 40-41.
  53. ↑ Kulayni, al-Kafi, vol. 1, p. 171; Khoei, Mu'jam rijal al-hadith, vol. 14, p. 134; Lajna al-'Ilmiyya, Mu'jam tabaqat al-mutakallimin, vol. 1, p. 326.
  54. ↑ Namazi Shahrudi, Muntakhab al-maqal, p. 391.
  55. ↑ Khoei, Mu'jam rijal al-hadith, vol. 14, pp. 134-135; Mamaqani, Tanqih al-maqal, vol. 2, part 2, p. 336.

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