Transmitters of Hadith of Abu al-Qasim al-Khoei in General Reliability

Ayatollah Khoei expressed various views by other scholars besides expressing his views on general reliabilities. Concerning People of Consensus, he believes that transmission of hadith does not mean all the hadiths narrated by each of people of consensus by Imams, but the mursal hadith or the hadith narrated by the poor narrator is acceptable, expressing the majesty and position of hadith. Concerning An Al-Saghat, he believes that Ja'far ibn Bashir has narrated from the poor narrators such as Saleh bin al-Hakam and Abdullah bin Mohammed Jaefi, however how it can say that he has been being narrated from reliability. Ahmad ibn Muhammad ibn Abi Nasr as narrated by Shaykh Tusi is among three jurists who have been being narrated from reliability. Abu al-Qasim al-Khoei has mentioned name of 115 Sheikhs among which 53 members are reliable and others are unknown, nonsense or poor. He said that there is no accompaniment between accompany and reliability, as we do not know the prophet’s accompanions just due to their accompaniment with him. Seeking for mercy and forgiveness are the assignments recommended in religion, mentioned that it can seek forgiveness for the unfaithful believers. Therefore, if the people like Sheikh Mofid or Sheikh Sadough seek forgiveness for a person, this does not mean their reliability.


Introduction
The main purpose of Ilm ar-rijal is to evaluate and criticize the hadith that recognition of the narrators' situation is the requirements of this purpose to know whether they have the special conditions for maintenance and narration of hadiths or not; Whether they have been adjusted or not; reliability of narrators of hadith is in two ways: certain reliability and general reliability.If the reliability comes certainly about one or two narrators, this narratives of a group of companions proper and right.He has stated that Imamieh have reached a consensus about approving their proper narratives on subscription to their speech and acknowledged their jurisprudence (Koshi, author, Tusi, 1968, vol 2, p. 673).Further he has stated about the third group, i.e. companions of Imam Musa al-Kazim(a.s.) and Imam Reza(a.s.) in this way: Without justice being a condition in narrators who narrate of him, even they narrate from famous narrators to the debauchery or situation.Let alone they narrate the hadith by sent document, all their citations are proper and their narrations are considered issued from the Imams (Khoi, 1993 Sun, vol. 1, p. 62).
Ayatollah Khoi says, this is not an explicit phrase in the word stylish and it does not even appear in it.Therefore, what is true of this is a story.However, just as likely, it has the irony of consensus possibility on justice and truth.Unlike those who have not quoted a consensus on justice.
Here is something that remains to be said: the claim of consensus on considering right what is true of the congregation to stories authority claims would not return as worshiping."Because consensus to a unit new is not ultimatum as the owner of tools has accepted."Indeed, to the claim that these are not narrating except from reliable.Therefore, their chosen stories will be trusted, although the tools will be unknown or nonsensical.However, this promise is certainly wrong, and then it's will from the Word style is not likely.If we accept that, he wills that so the claim is invalid, because the people of consensus in a number of cases have narrated from the weak that in our book, it came in their translations.(Khoi, 1993 Sun, vol. 1, p. 63) In the word style, there are two possibilities:  The objective is accurate quotes and anecdotes to count them; it means we accept the people of consensus that have been narrated in all the narrations of Imams (AS).In other words, we consider them trustworthy.In this case, the people of consensus will be securitized the public.A number of scholars made this decision.According to this concept, the people of consensus would be unreliable component, rather than any narrations that they have quoted will be considered correct, even if it is chosen or poor. The purpose of considering their enumerate proper, i.e., we consider all the traditions of the people of consensus that had quoted correctly and issued by the Imams, even if the narrative has no binding document, or other accurate conditions, such as justice and faith of the narrator.In this case, the position higher than securitized will be proven for the people of consensus, because this claim means that, not only consensus are trustworthy and righteous, but also they are at such a high level of reliability, that do not narrate the traditions except the narrations issued by the imams.Although in superficial look at the document of the traditions, we consider them lack of authenticity.Some Shiite scholars also agree with this decision.(Sobhani, 1425, p. 188-186) Mohades Noori is one of those scholars who have insisted on this theory.(Noori, 1408, vol. 3, p. 758) Ayatollah Khoi says: The supervisor's speech is not that all the traditions, each of the people of consensus had quoted from the Imams will be correct.Even the Morsel narration, or cited by the narrator will be weak, or anonymous, but, the purpose is the authenticity of the grandeur and their status, and it is consensus on their jurisprudence and acknowledge in their narrations, it means there are not accused to false in the news and narrations.(Khoi, 1993 Sun, vol. 1, p. 61) Ayatollah Khoi believes that the relationship that has been given to the parties, which Quoted documents and Documents consider it the same, is not correct, because, if that was from the Muslim, it should be seen in the words of scholars.Another drawback that Ayatollah Khoei cites is that even if Sabutan can be made that these people are La Yaron and La Yarsalon except as trustworthy.However, positively it is not acceptable because we have no way to check all the Marvi and elders of the people.Even the people themselves have not claimed that only have cited from the reliable.Therefore, the best thing that can be said is that scholars have not found as far as they access that these people cite from non-trustworthy.
Then Ayatollah Khoei refers in cases of violation that Ibn Abi Umayr and Safwan, Bazanty, and his like have quoted from unreliable.
However, about the Ibn Abi Amir, few cases are noted: The first violation, Safwan Ibn Yahya and Ibn Abi Umair have narrated from Ali Ibn Abu Hamza several times.
In the case of Ali Ibn Abi Hamza in scholars we read that Ali bin Hassan bin Fazal have said about him that he is a liar and accursed.
The second violation is Yunus bin Zabian that Sheikh has narrated in refinement and Istibsar to Sandesh of Safwan and Ibn Abi Umair that they have narrated from Yunus bin Zabyan.Sheikh and Najashi both have weakened him.

Trustworthy Elders
From a group of Hadith elder and famous narrators are trustworthy elders and the two things would have been used: 1) All those who Trustworthy elders have narrated would be trustworthy; 2) As their Documents are acted, the Marasyl (= morsel narration) will be implemented.It seems that Sheikh Tusi for the first time, has been discussed this issue.He says that if one of the two narrators will be (= the people from quoting documents) and the other will be Mursal (= from deleting documents), we look at Mursal, if it is one of those who we know; they do not quote only from trustworthy traditions, masnad narrations do not prefer on him.(Toosi, 1417, vol. 1, p. 386)  The Sheikh Tusi in some cases of purification and Istibsar has rejected equating Quated documents of Ibn Abi Amir with Musnads, has rejected his traditions.For example, after the narration of Muhammad Ibn Abi Amir from Imam Sadiq (AS) in which kor has declared 600-pounder: "The first disadvantage is that the narrative is morsel and has no document" Sheikh Almofid, 1985, vol. 1, Page 43 Ayatollah Khoi also believes that.
He has entered four significant drawbacks about the theory of equating Quated documents of Ibn Abi Amir with Quated documents as follows:  The claim of equating has been raised only from the Njashy and then Sheikh and later Rajaliyun to follow them have mentioned and if that were common among the ancients, should be seen in their resources. On the assumption that we accept such equality, it will not mean that the trustworthy companions have acted quoted documents because Ibn Abi Amir has quoted from Saghe; perhaps this is due to a rule among the ancients who believed that when debauchery of Reporting Imam does not appear, a narrative could be functioned.Even if his authenticity does not prove. The claim that the likes of Ibn Abi Umair only quote from unreliable, cannot be proved because they themselves have not acknowledged in their work in such a way that they have eliminated documents and some of the narrators are unknown so that their reliable or not reliable will be proven. This rule is practically violated, namely Muhammad Ibn Abi Amir has narrated traditions that are weak.
Ayatollah Khoi has named four of the weak narrators as Ali Ibn Abu Hamza Btayny, Yunus Ibn Zbyan, Ali Ibn Hadid and Hussein bin Ahmad Manqary.In addition, he has pointed traditions in the Four Books.(Khoi, 1993 Sun, vol. 1, p. 65) As Ayatollah Sobhani have said, if we consider the first triple problems unfinished, fourth problem is not responsive because, how in spite of the narrative from poor people, it can be claimed that, Ibn Abi Amir, or other unreliable masters do not quote from non-sage (Sobhani, 1425, p. 233)

Mashayekh Ejazeh
A group of narrators of hadith have allowed principle narrate, or Hadith Book to individuals that are remembered as Mashayekh Ejaze and since, letting tradition, in the past, of having a person of rank a long, Hadith indicates that, therefore, it is said: Mashayekh Ejaze is considered unreliable and have no need for a new tosigh, and even if, their name has not come in rejali resources, they have been sentenced to authenticity.Accordingly, Mashayekh Ejaze, such as Koleini, Sheikh Saduq, Sheikh Tusi, etc., all will be reliable.Ayatollah Khoi considered this view wrong.His reasons as follows: Mashayekh Ejaze is not supposing acceptance, and their Vaseghan is not above the people of consensus.However, how the scholars of Rijal, themselves have found it necessary that to express in the literature concerning the authorities, the people of consensus and reliability of their evidence, but have not expressed the authority of the elders, although trustworthiness for general?
Among Sheikh, to be allowed is not accompanied by authenticity, let's tradition of tolerance like other ways, such as singing, reading, etc. means that the narrator is honest in receiving the hadith, or book of his tradition, not necessarily Sheikh his hadith is reliable.
Some of the elders' permission has no authority, and Negus has weakened them.(Khoi, 1993 Sun, vol. 1, p. 73)

Attorney of Imam (AS)
It is said that representing Imam (AS) is a proof of authenticity, because Imam (AS) will declare a person as his lawyer that has reliable, and fair.Fans also have appealed this decision to the narrative saying: Hassan bin Abdul Hamid said: I suspect the work of Hajez "deputy of Imam (AS)", then I packed together, and moved to the camp that this message came to me "about us and our substitute is no doubt, what you have, deliver to Hajez Ibn Yazid " (Kleene al-Razi, 1996, vol. 1, p. 14) Control is that part of the speech of Imam (AS) that he said: "On our successor there is no doubt", i.e. the reliability, fairness and integrity of him should not question.
Ayatollah Khoi has considered this theory flawed for the following reasons:  There is no accompanied between the law and justice, because Balajma is permissible in unfaithful substituent.Wise in finance, those who entrust their work to ensure their trustworthiness, but reliability and trustworthiness in protecting property other than justice. The invoked narrative is flawed in two respects: A. Narrated by Hasan bin Abdul Hamid is weak in terms of evidence.In addition, if his weakness is not fixed, it is at least unknown.
B. Narration refers to those who are vicar Imams: it means it includes the deputies and ambassadors and does not include anyone who holds power of attorney authority in a particular field.The implication of narrative is unfinished.(Khoi, 1993 Sun, vol. 1, p. 72)

Benno Fazal
Benno scholars include some of the narrators that: Ali Bin Hassan of Ali Ben Fazal and his brothers Ahmed and Mohammed and their father, Hassan bin Ali bin Fazal, despite the strength of belief in the beginning, they perverted beliefs and inclined Fathiye sects.(Alkhaqany, 1404 AH, p. 215) Considering the fact that during the Endurance, many traditions were quoted and heard of the Imams, Shiite scholars have asked Imam Hasan Askari (AS) about citing narrations, and Imam said: "follow their narrations, but release their views".(Alnoori Altabaresi, 1996 Sun, vol. 4, p. 269 andp. 450, temperamental, SB 1993, vol. 1, p. 67) It is also reported that Sheikh Abulghasem Nobakhti (ambassador of Imam Mahdi (AS) has been asked that what happen to the books of Ibn Abi Alazaqer after his curse by the Imam (AS) while our home is full of their books?He replied: "I give the same answer about their book, as Imam Hassan Askari (AS) gave on the books of Isaiah scholars..".He noted the previous version.(Toosi, translated by Mojtaba Azizi, 2008, p. 239 According to this narrative as declared by the Imam (AS), Hadiths of Benno Fazal is operable although they have corruption beliefs.

Ayatollah Khoihas two explanations on the argument:
 Narrated is weak and unreliable due to Abdullah Kofi in the document.
 Narrative implies the claim is also skewed because the narrative is referred to the fact that corruption of belief after endurance does not harm the authenticity and validity of traditions that have been quoted at the right time of opinion, rather than in the sense that all the narrations, both traditions before departure, or after ideological deviation that are quoted, or traditions which posts or weakness is evidence, are proof (Khoi, 1993 Sun, vol. 1, p. 71).

Authenticity of Documents of Interpretative Narrations of Ali bin Ibrahim
Ali bin Ibrahim Qomi is the author of Qomi interpretation that Naashi has said about him, he is reliable in the hadith, he is trusted, he has correct religion, he has heard many traditions, and has written many books.
(Alnajashi, 1416 AH, 260 varieties of 680) It is argued that the authenticity of those who has been argued the traditions interpretation of Ali Ibn Ibrahim, to what is mentioned in the introduction to his book, the promise which says, "and we are aware of and we're providing what has come to us and our teachers and unreliable have narrated (Rawah Mashaykhna Vasqatna) to whom Allah has obligated obeying him and his leadership and practice will not be accepted but because they do "(Qomi, Ali bin Ibrahim, 1984 Sun, 1 / 4).
Ayatollah Khoi in this case says: In these words, Ali bin Ibrahim, said in the introduction to his book, Rawah Mshaykhna and Sqatna has apparent implication to that he has not narrated in his book, but unreliable.But the owner of the utility in Faedeh Alsadade in his book on the testimony of a large number of scholars, referred to the accuracy of books and its kind and its Tavaser and Sobutash from his author and Sobut of traditions of Ahl al-Bayt (AS) has used, that all of those, in Ali bin Ibrahim tradition in which leads to the infallible (as) Ali bin Ibrahim testified to their authenticity.Since Sheikh Hurr Ameli has said, Ali bin Ibrahim also has testified to the proven traditions of interpretation, that the traditions have been narrated from the unreliable from the Imams (AS).Another feature of the Navaderalhekmah book is that it is the source of many other Shi'ite books and stories contained in it, has gradually found its way into other books, and Shi'ite scholars have benefited from it.
Four Books owners have also provided their own books from this collection and other writings of the companions of the Imams (AS).
For example, Sheikh Saduq that considered the book "Man La Yahzer al-Faqih" an argument between himself and God, at the beginning of his book, he has introduced one of his sources in Navaderalhekmah of Muhammad Ibn Ahmad Ibn Yahya.(Saduq, 2011 AH, vol. 1, p. 4) More interestingly, the Ibn Walid has recognized this book and has only selected some exceptions.

Sheikh
Saduq said about the credibility of this book: what Muhammad bin Ahmad bin Yahya in his comprehensive (rare book) has said in the meaning of visual (seeing the Lord) is true, and no one can deny unless the denial of truth or ignorant to truth.(Saduq, 1398 AH, p. 120) Muhammad Ibn Ahmad Ibn Yahya Bin Omran al-Ash'ari professors have argued to what Negus and Shekh have expressed in his translation that Muhammad Ibn Hasan alWalid has been the exception.The traditions of Muhammad Ibn Yahya have narrated from the congregation.They have pointed out his translation and the . Ayatollah Khoi has said in this case: from what was said to Sobutash in public securitized, narrated by Safwan, or Ibn Omair, or Ahmad Ibn Mohammad Ben Abi Nasr, and like him, who has said, they do not narrate except from reliable forwarding.So, their Quated documents and Masanid will be charged.However, intermediaries are unknown or vague.Ayatollah Khoi states that sheikh has said the principle of the claim.In the book of Adeh, in the end of the argument, he said the news, when one of the two narrator is masnad, and the other is morsal, the Hadith Mursal will be paid attention, so if it is from someone who knows that he does not send, unless the trustworthy that he is trusted, so there is no preferred in mansand news on morsal, that's why, being equal between what they narrate, Muhammad Ibn Abi Umair, and Safwan Ibn Yahya, and Ahmad Ibn Muhammad Ibn Abi Nasr, and others are known as unreliable that they do not narrate and send unless the person who is trustworthy ... Ayatollah Khoi says: the claim is false.Verily, this claim is Sheykh's ijtihad and has deduced it from Sheikh is believed to equal Sheikh Companions, among them Mrasyl these and other Musnads.(Khoi,1993 Sun, vol. 1, p. 61)

10. Narrators of Navaderalhekmah Book Navaderalhekmah
Ayatollah Khoi states, what Sheikh Hurr Ameli has used is correct.Verily, Ali bin Ibrahim, to what it is saying, has proven the accuracy of its interpretation, and the narration is constant and has been issued of the saints.And the traditions has reached from Shia by professors and unreliable, and that is why there has no incentive that we securitized to the elders immediate Ali bin Ibrahim, those that Ali Ibn Ibrahim has narrated without intermediaries as some rejalion have thought.(Khoi, 1993 S: 1/49) The narrator of Qomi interpretation is a person named Abolfazl Abbas Ibn Muhammad Ibn al-Qasim, who is a disciple of Ali bin Ibrahim.In addition, he is unknown and in books of Rojali, there is no praise from them. The existing interpretation is not belonged to Qomi alone, but it is a combination of what Ali Ibn Ibrahim has dictated to his disciple and what his pupil has narrated of Abu Jarvd from Imam Baqir (AS). Interpretation include of the narrators that the promise to Vasaqtshan is not correct, such as Yahya bin Aktham and others book is including renowned Shiite books and Muhammad Ibn Ahmad Ibn Yahya is known as the owner of the book.
8. Results of Discussion1) Study and compare views of Abu al-Qasim al-Khoei with other scholars 2) Express practices of Abu al-Qasim al-Khoei and the views opposite to his beliefs 3) Collect Rejal practices and its effects in judicial discourses 9. Review 