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Hadith Silsilat al-Dhahab: Difference between revisions
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[[File:Hadith silsilat al-dhahab on a wall of the shrine of Imam al-Rida.jpg|250px|thumbnail|right|Hadith Silsilat al-Dhahab on a wall in the [[Shrine of Imam al-Rida (a)]].]] | [[File:Hadith silsilat al-dhahab on a wall of the shrine of Imam al-Rida.jpg|250px|thumbnail|right|Hadith Silsilat al-Dhahab on a wall in the [[Shrine of Imam al-Rida (a)]].]] | ||
''' | '''Ḥadīth Silsilat al-Dhahab''' (Arabic: {{iarabic|حديث سِلسِلَة الذَّهَب}}, the '''Golden Chain Hadith''') is a [[qudsi hadith]] narrated by [[Imam al-Rida (a)]] on his way to [[Merv]] through [[Neyshabur]], on the [[unity of God]] and one of its main conditions. Since all the narrators of this hadith are the infallible [[Imam]]s (a), all the way to the [[Prophet (s)]], who has narrated it from [[Jabra'il]] (Gabriel) from God, thus it has been called '''Silsilat al-Dhahab''', which means Golden Chain. | ||
According to some reports as Imam al-Rida (a) was saying the hadith more than twenty thousand people were writing it. | According to some reports as Imam al-Rida (a) was saying the hadith more than twenty thousand people were writing it. | ||
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Some scholars have considered this hadith to be [[mutawatir]] (lit. massively transmitted), given the fact that it has been transmitted from the third/nineth century onward by a great number of hadith transmitters. | This hadith is narrated by prominent Shiite scholars such as [[al-Shaykh al-Saduq]] (d. 381/991-2) in a number of his books, including ''[[al-Tawhid (book)|al-Tawhid]]'',<ref>Ṣadūq, ''al-Tawḥīd'', p. 25.</ref> ''[[Al-Amali (by al-Saduq)|al-Amali]]'',<ref>Ṣadūq, ''al-Amālī'', p. 235.</ref> ''[[Ma'ani l-akhbar (book)|Ma'ani l-akhbar]]'',<ref>Ṣadūq, ''Maʿānī al-akhbār'', p. 371.</ref> ''[['Uyun akhbar al-Rida (a) (book)|'Uyun akhbar al-Rida (a)]]'',<ref>Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 2, p. 135.</ref> [[al-Fattal al-Nayshaburi]] (d. 508/1114) in his ''[[Rawdat al-wa'izin wa basirat al-mutta'izin (book)|Rawdat al-wa'izin]]'',<ref>Fattāl al-Nayshābūrī, ''Rawḍat al-wāʿiẓīn'', vol. 1, p. 42.</ref> and [[Muhammad b. 'Ali al-Tabari|al-Tabari Amuli]] (d. 533/1139) in his ''[[Bisharat al-Mustafa li-shi'at al-Murtada (book)|Bisharat al-Mustafa]]''<ref>Ṭabarī Āmulī, ''Bishārat al-Muṣṭafā'', p. 269.</ref> with various chains of transmitters and some verbal variance. [[Al-Shaykh al-Tusi]] (d. 460/1067) has narrated this hadith in two separate narrations in his ''[[Al-Amali (by al-Tusi)|al-Amali]]'' but without the concluding part (i.e., “with its conditions and I am among its conditions”).<ref>Ṭūsī, ''al-Amālī'', p. 279, 589.</ref> | ||
Some scholars have considered this hadith to be [[mutawatir]] (lit. massively transmitted), given the fact that it has been transmitted from the third/nineth century onward by a great number of hadith transmitters.<ref>Ḥabībītabār, Murrawijī Ṭabasī, ''Tawḥīd wa imāmat dar ḥadīth-i silsilat al-dhahab'', p. 42.</ref> | |||
The text of the hadith as recorded by [[al-Shaykh al-Saduq]] in his ''[[Kitab al-Tawhid]]'' is as follows: | The text of the hadith as recorded by [[al-Shaykh al-Saduq]] in his ''[[Kitab al-Tawhid]]'' is as follows: | ||
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After narrating this hadith in his ''[[Kitab al-Tawhid]]'', [[al-Shaykh al-Saduq]] writes, "The meaning of what the [[Imam]] (a) said is that one of the conditions of [confessing to] "There is no god but Allah" is confessing to his [[Imamate]] and that he was appointed by God as the Imam who must be obeyed."<ref>Ṣadūq, ''al-Tawḥīd'', p. 25.</ref> | After narrating this hadith in his ''[[Kitab al-Tawhid]]'', [[al-Shaykh al-Saduq]] writes, "The meaning of what the [[Imam]] (a) said is that one of the conditions of [confessing to] "There is no god but Allah" is confessing to his [[Imamate]] and that he was appointed by God as the Imam who must be obeyed."<ref>Ṣadūq, ''al-Tawḥīd'', p. 25.</ref> | ||
Considering the fact that the issue of [[tawhid]] and [[wilaya]] are mentioned beside each other in this hadith, it has been said that the main point of the hadith is asserting the link between these two principles, because the majority of the people of Nishapur at that time were Sunnis, who disregarded such a link between the two. Accordingly, Imam al-Rida (a) intended to remind them of the fact that reaching the true tawhid, which is the foundation of religion, and [[worshipping God]] alone can only realize through following the true Imam. | Considering the fact that the issue of [[tawhid]] and [[wilaya]] are mentioned beside each other in this hadith, it has been said that the main point of the hadith is asserting the link between these two principles, because the majority of the people of Nishapur at that time were Sunnis, who disregarded such a link between the two. Accordingly, Imam al-Rida (a) intended to remind them of the fact that reaching the true tawhid, which is the foundation of religion, and [[worshipping God]] alone can only realize through following the true Imam.<ref>Ḥabībītabār, Murrawijī Ṭabasī, ''Tawḥīd wa imāmat dar ḥadīth-i silsilat al-dhahab'', p. 52-53.</ref> | ||
==Sunni Sources== | ==Sunni Sources== | ||
This hadith is found in [[Sunni]] sources as well. According to some of these sources, ten thousand, twenty thousand, or thirty thousand people were present and heard this hadith from the Imam (a). Thus, a great number of Sunni hadith transmitters have narrated this hadith, but only a small number of them, such as al-Qanduzi in his ''[[Yanabi' al-mawadda li-dhawi l-qurba (book)|Yanabi' al-mawadda]]'' have mentioned the concluding part (i.e., “with its conditions and I am among its conditions”). | This hadith is found in [[Sunni]] sources as well. According to some of these sources, ten thousand,<ref>Ḥabībītabār, Murrawijī Ṭabasī, ''Tawḥīd wa imāmat dar ḥadīth-i silsilat al-dhahab'', p. 43.</ref> twenty thousand,<ref>Ibn Ṣabbāgh Mālikī, ''al-Fuṣūl al-muhimma'', p. 243; Samhudī, ''Jawāhir al-ʿiqdayn'', p. 334; Haytamī, ''al-Ṣawāʿiq al-muḥriqa'', vol. 2, p. 595; quoting from Ḥabībītabār, Murrawijī Ṭabasī, ''Tawḥīd wa imāmat dar ḥadīth-i silsilat al-dhahab'', p. 43.</ref> or thirty thousand people were present<ref>Rūzbahān, ''Wsīlat al-khādim'', p. 220; quoting from Ḥabībītabār, Murrawijī Ṭabasī, ''Tawḥīd wa imāmat dar ḥadīth-i silsilat al-dhahab'', p. 43.</ref> and heard this hadith from the Imam (a). Thus, a great number of Sunni hadith transmitters have narrated this hadith, but only a small number of them, such as al-Qanduzi in his ''[[Yanabi' al-mawadda li-dhawi l-qurba (book)|Yanabi' al-mawadda]]'' have mentioned the concluding part (i.e., “with its conditions and I am among its conditions”).<ref>Qundūzī, ''Yanābīʿ al-mawadat li-dhi l-qurbā'', p. 364.</ref> | ||
Some Sunni figures, such as [[Ahmad b. Hanbal]] and [[Aba Salt al-Hirawi]], are reported to have said that if the chain of the transmitters of this hadith were recited to an insane person, he would be healed. | Some Sunni figures, such as [[Ahmad b. Hanbal]] and [[Aba Salt al-Hirawi]], are reported to have said that if the chain of the transmitters of this hadith were recited to an insane person, he would be healed.<ref>Haytamī, ''al-Ṣawāʿiq al-muḥriqa'', vol. 2, p. 594-595; Sibṭ b. al-Jawzī, ''Tadhkirat al-khawāṣ'', p. 315; quoting from Ḥabībītabār, Murrawijī Ṭabasī, ''Tawḥīd wa imāmat dar ḥadīth-i silsilat al-dhahab'', p. 43.</ref> | ||
==A Second Golden Chain Hadith== | ==A Second Golden Chain Hadith== | ||
Apart from the well-known Golden Chain Hadith, another hadith is found in Sunni and Shiite sources with the same “golden chain”; that is, it is narrated from Imam al-Rida (a) from his fathers from God. However, in this second hadith, the wilaya of Imam Ali (a) is explicitly mentioned. The second hadith is narrated by [[al-Shaykh al-Saduq]] in his ''al-Amali'' and ''ʿUyun akhbar al-Rida (a)'', al-Shuʿayri (fl. 6th century AH) in his ''Jamiʿ al-akhbar'', the Sunni scholar al-Haskani (d. 490 AH) in his ''[[Shawahid al-tanzil (book)|Shawahid al-tanzil li-qawaʿid al-tafdil]]'', and many later traditionists in their hadith collections. | Apart from the well-known Golden Chain Hadith, another hadith is found in Sunni and Shiite sources with the same “golden chain”; that is, it is narrated from Imam al-Rida (a) from his fathers from God. However, in this second hadith, the wilaya of Imam Ali (a) is explicitly mentioned. The second hadith is narrated by [[al-Shaykh al-Saduq]] in his ''al-Amali''<ref>Ṣadūq, ''al-Amālī'', p. 235.</ref> and ''ʿUyun akhbar al-Rida (a)'',<ref>Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 2, p. 13.</ref> al-Shuʿayri (fl. 6th century AH) in his ''Jamiʿ al-akhbar'',<ref>Shaʿīrī, ''Jāmiʿ al-akhbār'', p. 14.</ref> the Sunni scholar al-Haskani (d. 490 AH) in his ''[[Shawahid al-tanzil (book)|Shawahid al-tanzil li-qawaʿid al-tafdil]]'',<ref>Ḥaskānī, ''Shawāhid al-tanzīl li-qawāʿid al-tafḍīl'', p. 170.</ref> and many later traditionists in their hadith collections. | ||
It has been said that it is good to write this hadith and its blessed chain from Imam al-Rida (a) back to God on one’s burial [[shroud]]. | It has been said that it is good to write this hadith and its blessed chain from Imam al-Rida (a) back to God on one’s burial [[shroud]].<ref>Ṭabāṭabāʾī Yazdī, ''al-ʿUrwat al-wuthqā'', vol. 2, p. 76; Hāshimī Shāhrūdī, ''Farhang-i fiqh-i Farsī'', vol. 4, p. 523.</ref> | ||
== See also == | == See also == | ||
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* Ḥaskānī, ʿUbayd Allāh b. ʿAbd Allāh al-.''Shawāhid al-tanzīl li-qawāʿid al-tafḍīl''. Edited by Muḥammad Bāqir Maḥmūdī. Tehran: Majmaʿ Iḥyāʾ al-Thiqāfat al-Islāmī, 1411 AH. | * Ḥaskānī, ʿUbayd Allāh b. ʿAbd Allāh al-.''Shawāhid al-tanzīl li-qawāʿid al-tafḍīl''. Edited by Muḥammad Bāqir Maḥmūdī. Tehran: Majmaʿ Iḥyāʾ al-Thiqāfat al-Islāmī, 1411 AH. | ||
* Hāshimī Shāhrūdī, Maḥmūd. ''Farhang-i fiqh-i Farsī''. Qom: Muʾassisa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, 1385 Sh. | * Hāshimī Shāhrūdī, Maḥmūd. ''Farhang-i fiqh-i Farsī''. Qom: Muʾassisa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, 1385 Sh. | ||
* Ḥabībītabār, Ḥusayn. Murrawijī Ṭabasī, Muḥammad Muḥsin. ''Tawḥīd wa imāmat dar ḥadīth-i silsilat al-dhahab''. Faṣlnāma-yi Kalām-i Islāmī. Spring 1389 SH. | |||
* Ibn Ṣabbāgh Mālikī. ''Al-Fuṣūl al-muhimma fī taʾlīf al-umma''. Beirut: Dār al-Aḍwāʾ, 1409 AH. | * Ibn Ṣabbāgh Mālikī. ''Al-Fuṣūl al-muhimma fī taʾlīf al-umma''. Beirut: Dār al-Aḍwāʾ, 1409 AH. | ||
* Majlisī, Muḥammad Bāqir al-. ''Sharḥ al-ziyāra al-jāmiʿat al-kabīra''. 1st edition. [n.p]. Muʾassisa-yi Rāfd, [n.d]. | * Majlisī, Muḥammad Bāqir al-. ''Sharḥ al-ziyāra al-jāmiʿat al-kabīra''. 1st edition. [n.p]. Muʾassisa-yi Rāfd, [n.d]. | ||