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Sama'a b. Mihran

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Samāʿa b. Mihrān (Arabic: سَماعَة بن مِهران) was a narrator of Imam al-Sadiq (a) and Imam al-Kazim (a), who narrated many jurisprudential hadiths from them. His name appears in the chains of 1,176 narrations, and according to al-Najashi, he authored a book from which many companions narrated. Some Shi'a rijal scholars(biographical evaluation), such as al-Najashi, al-Muhaqqiq al-Hilli, and Allama al-Hilli, have considered him Thiqa (reliable). There are two views regarding Sama'a's denomination: some consider him a Waqifi, while a group, including Muhammad Taqi Shushtari and Sayyid Abu l-Qasim al-Khoei, have rejected this view.

Sama'a also narrated from individuals such as Abu Basir, Muhammad b. Muslim, and Hasan b. Hudhayfa. Furthermore, narrators such as Ibn Abi Umayr, Al-Hasan b. Mahbub, and Ahmad b. Abi Nasr al-Bazanti have narrated from Sama'a. Some sources mention he died during the time of Imam al-Sadiq (a), but al-Najashi and al-Khoei have not accepted this view, believing that Sama'aa also narrated from Imam al-Kazim (a).

Status as a Narrator

Sama'a b. Mihran was among the narrators of Imam al-Sadiq (a) and Imam al-Kazim (a)[1] and narrated many jurisprudential narrations from Imam al-Sadiq (a).[2] He also narrated 36 hadiths from Imam al-Kazim (a).[3] From the narration of al-Ṣaffar in Basa'ir al-darajat, it becomes evident that Sama'a also met Imam al-Baqir (a).[4]

According to al-Najashi, Sama'a had a book from which many companions, including 'Uthman b. 'Isa, narrated.[5] Also, Ja'far Subhani, a Shi'a rijal scholar, stated that Sama'a is mentioned in the chains of 1,176 narrations under the titles "Sama'a" and "Sama'a b. Mihran".[6] In Shi'a hadith sources, Sama'a's narrations are cited in theological,[7] jurisprudential,[8] exegetical,[9] ethical,[10] and medical topics.[11]

Some Shi'a rijal scholars such as al-Najashi and Allama al-Hilli have described Sama'a b. Mihran with the expression "thiqa thiqa" (very reliable/trustworthy).[12] Al-Shaykh al-Tusi[13] and Muhaqqiq al-Hilli[14] also considered Sama'a's narrations valid and acted upon them. Ibn Dawud listed Sama'a in both the section of reliable individuals[15] and the section of weak and unknown individuals.[16] Additionally, al-Khoei,[17] 'Abd Allah al-Mamaqani,[18] and Subhani have introduced him as a reliable and trustworthy person.[19]

In addition to narrating from Imam al-Sadiq (a) and Imam al-Kazim (a), Sama'a also narrated from numerous narrators such as Abu Basir, Muhammad b. Muslim, Hasan b. Hudhayfa,[20] and Muhammad b. 'Imran.[21] Also, many narrators such as Ibn Abi Umayr, Al-Hasan b. Mahbub, Ahmad b. Abi Nasr al-Bazanti, Ishaq b. Ammar al-Sayrafi, Husayn b. 'Uthman, Ṣafwan b. Yahya, Uthman b. 'Isa, 'Ali b. Ri'ab, Yunus b. Abd al-Rahman, and Ali b. al-Hakam have narrated from Sama'a.[22]

Denomination

Two views have been proposed regarding the denomination of Sama'a b. Mihran: Ibn Idris considered Sama'a b. Mihran a Faṭḥi,[23] but Shushtari in Qamus al-rijal considers this view incorrect and believes that none of the rijal scholars have mentioned Sama'a as being a Faṭhi.[24] Also, some Shi'a jurists and rijal scholars such as Al-Shaykh al-Saduq,[25] Al-Shaykh al-Tusi,[26] Muhaqqiq al-Hilli,[27] Ibn Dawud,[28] and Allama al-Hilli[29] have considered Sama'a a Waqifi. In contrast, others such as al-Khoei and Mirza Husayn Nuri believe that Sama'a was not a Waqifi; because if he were, al-Najashi, al-Barqi, al-Kashshi, and Ibn al-Ghaḍa'iri would have mentioned it. Moreover, al-Najashi used the expression "thiqa thiqa" about Sama'a b. Mihran, which indicates he was not a Waqifi.[30] In al-Tusi's al-Amali, a narration from Imam al-Sadiq (a) is cited in which the Imam introduces Sama'a as being "of Paradise,"[31] and this description contradicts his being a Waqifi.[32]

Muhammad Muhammadi Rayshahri also believes that Sama'a being a Waqifi contradicts his narration from Imam al-Sadiq (a) regarding the Imamate of the twelve Imams (a).[33] Furthermore, assuming the accuracy of the report of Sama'a's death during the time of Imam al-Sadiq (a), he could not have been a Waqifi.[34] Shushtari[35] and Sayyid Musa Shubayri Zanjani[36] believe that because Zur'a b. Muhammad al-Haḍrami, who was from the Waqifa sect, narrated many traditions from Sama'a b. Mihran and their names are mentioned together, al-Shaykh al-Saduq assumed that Sama'a was also a Waqifi.

Biography

Sama'a b. Mihran b. 'Abd al-Rahman al-Haḍrami[37] al-Kufi[38] (alive after 148/765)[39] was a narrator of Imam al-Sadiq (a) and Imam al-Kazim (a).[40] His Kunya(agnomen) is mentioned as Abu Nashira[41] and Abu Muhammad.[42] Sama'a lived in the Kinda district of Kufa and had a Mosque in the Haḍramawt area of Kufa, which later became known as the Mosque of Zur'a b. Muhammad al-Haḍrami.[43] He was a silk merchant (bayya' al-qazz).[44] It is said that he lived for sixty years and died in Medina in 145/762-3, during the lifetime of Imam al-Sadiq (a);[45][46] however, al-Najashi doubted this statement and believed that he also narrated from Imam al-Kazim (a).[47] Also, al-Khoei and Subhani believe that Sama'a did not die during the time of Imam al-Sadiq (a), because narrators such as Ibn Abi Umayr, Al-Hasan b. Mahbub, and Ali b. al-Hakam narrated from Sama'a, while these individuals did not meet Imam al-Sadiq (a).[48]

Notes

  1. ↑ Najāshī, Rijāl al-Najāshī, 1365 Sh, p. 193; Ṭūsī, Rijāl al-Ṭūsī, 1373 Sh, pp. 221, 337.
  2. ↑ Subḥānī, Mawsūʿat ṭabaqāt al-fuqahāʾ, 1418 AH, vol. 2, p. 256.
  3. ↑ Khūʾī, Muʿjam rijāl al-ḥadīth, 1372 Sh, vol. 9, p. 315.
  4. ↑ Ṣaffār, Baṣāʾir al-darajāt, 1404 AH, vol. 1, p. 275.
  5. ↑ Najāshī, Rijāl al-Najāshī, 1365 Sh, p. 193.
  6. ↑ Subḥānī, Mawsūʿat ṭabaqāt al-fuqahāʾ, 1418 AH, vol. 2, p. 257.
  7. ↑ For example, see: Kulaynī, Al-Kāfī, 1407 AH, vol. 1, p. 535.
  8. ↑ For example, see: Kulaynī, Al-Kāfī, 1407 AH, vol. 3, pp. 79, 294, 344, 498 and vol. 4, pp. 96, 241, 388.
  9. ↑ For example, see: ʿAyyāshī, Tafsīr al-ʿAyyāshī, 1380 AH, vol. 1, pp. 42, 67, 116; vol. 2, pp. 162, 274, 315.
  10. ↑ For example, see: Kulaynī, Al-Kāfī, 1407 AH, vol. 2, pp. 90, 103, 239, 452.
  11. ↑ For example, see: Kulaynī, Al-Kāfī, 1407 AH, vol. 6, p. 330.
  12. ↑ Najāshī, Rijāl al-Najāshī, 1365 Sh, p. 193; Ḥillī, Khulāṣat al-aqwāl, 1411 AH, p. 228.
  13. ↑ Ṭūsī, Al-ʿUdda fī uṣūl al-fiqh, 1417 AH, vol. 1, p. 150.
  14. ↑ Muḥaqqiq al-Ḥillī, Al-Muʿtabar, 1364 Sh, vol. 1, p. 104.
  15. ↑ Ibn Dāwūd al-Ḥillī, Al-Rijāl, 1342 Sh, p. 382.
  16. ↑ Ibn Dāwūd al-Ḥillī, Al-Rijāl, 1342 Sh, p. 460.
  17. ↑ Khūʾī, Muʿjam rijāl al-ḥadīth, 1372 Sh, vol. 9, p. 313.
  18. ↑ Māmaqānī, Tanqīḥ al-maqāl, vol. 2, p. 67.
  19. ↑ Subḥānī, Mawsūʿat ṭabaqāt al-fuqahāʾ, 1418 AH, vol. 2, pp. 256–257.
  20. ↑ Subḥānī, Mawsūʿat ṭabaqāt al-fuqahāʾ, 1418 AH, vol. 2, p. 256.
  21. ↑ Khūʾī, Muʿjam rijāl al-ḥadīth, 1372 Sh, vol. 9, p. 316.
  22. ↑ Khūʾī, Muʿjam rijāl al-ḥadīth, 1372 Sh, vol. 9, p. 316; Subḥānī, Mawsūʿat ṭabaqāt al-fuqahāʾ, 1418 AH, vol. 2, p. 256.
  23. ↑ Ibn Idrīs, Al-Sarāʾir, 1410 AH, vol. 2, p. 546.
  24. ↑ Shushtarī, Qāmūs al-rijāl, 1368 Sh, vol. 5, p. 304.
  25. ↑ Ṣadūq, Man lā yaḥḍuruhu al-faqīh, 1413 AH, vol. 2, p. 121.
  26. ↑ Ṭūsī, Rijāl al-Ṭūsī, 1373 Sh, p. 337; Ṭūsī, Al-ʿUdda fī uṣūl al-fiqh, 1417 AH, vol. 1, p. 150.
  27. ↑ Muḥaqqiq al-Ḥillī, Al-Muʿtabar, 1364 Sh, vol. 1, p. 104.
  28. ↑ Ibn Dāwūd al-Ḥillī, Al-Rijāl, 1342 Sh, pp. 460, 530.
  29. ↑ Ḥillī, Khulāṣat al-aqwāl, 1411 AH, p. 228.
  30. ↑ Khūʾī, Muʿjam rijāl al-ḥadīth, 1372 Sh, vol. 9, p. 314; Nūrī, Mustadrak al-wasāʾil, 1408 AH, Khātima, vol. 4, pp. 344–345.
  31. ↑ Ṭūsī, Al-Amālī, 1414 AH, p. 295.
  32. ↑ Mīrjalīlī et al., "Shakhṣīyat-i rijālī-yi Samāʿa b. Mihrān al-Ḥaḍramī", p. 140.
  33. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 1, p. 535.
  34. ↑ Muḥammadī Rayshahrī, Shinākht-nāma-yi ḥadīth, 1397 Sh, vol. 3, p. 61.
  35. ↑ Shushtarī, Qāmūs al-rijāl, 1368 Sh, vol. 5, p. 304.
  36. ↑ Malikiyān, "Pāniwīs", Rijāl al-Najāshī, 1394 Sh, vol. 2, p. 222.
  37. ↑ Najāshī, Rijāl al-Najāshī, 1365 Sh, p. 193.
  38. ↑ Ṭūsī, Rijāl al-Ṭūsī, 1373 Sh, p. 221.
  39. ↑ Subḥānī, Mawsūʿat ṭabaqāt al-fuqahāʾ, 1418 AH, vol. 2, p. 256.
  40. ↑ Najāshī, Rijāl al-Najāshī, 1365 Sh, p. 193; Ṭūsī, Rijāl al-Ṭūsī, 1373 Sh, pp. 221, 337.
  41. ↑ Najāshī, Rijāl al-Najāshī, 1365 Sh, p. 193; Ibn Ghaḍāʾirī, Al-Rijāl, 1364 Sh, p. 123.
  42. ↑ Ṭūsī, Rijāl al-Ṭūsī, 1373 Sh, p. 221.
  43. ↑ Najāshī, Rijāl al-Najāshī, 1365 Sh, p. 193.
  44. ↑ Najāshī, Rijāl al-Najāshī, 1365 Sh, p. 193; Ṭūsī, Rijāl al-Ṭūsī, 1373 Sh, p. 221.
  45. ↑ Ibn Ghaḍāʾirī, Al-Rijāl, 1364 Sh, p. 123.
  46. ↑ Najāshī, Rijāl al-Najāshī, 1365 Sh, p. 193; Ṭūsī, Rijāl al-Ṭūsī, 1373 Sh, p. 221.
  47. ↑ Najāshī, Rijāl al-Najāshī, 1365 Sh, p. 193.
  48. ↑ Khūʾī, Muʿjam rijāl al-ḥadīth, 1372 Sh, vol. 9, p. 315; Subḥānī, Mawsūʿat ṭabaqāt al-fuqahāʾ, 1418 AH, vol. 2, p. 257.

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