Why does Allama Majlisi use Sunni reports in Bihar al-Anwar?
(Bihar al-Anwar, vol 1, page 24)
Allama Majlisi says in the introduction of Bihar al-Anwar on why he includes Sunni reports:
“As for the books of the opponents (Sunnis), we may refer to them to correct the wording of a (Shi’i) report and clarify its meanings. (1)
We may also cite their reports to respond to them (i.e, their claims), or to clarify the source of taqiyya (in Shi’i reports) or to support what was narrated in our reports”
وأما كتب المخالفين فقد نرجع إليها لتصحيح ألفاظ الخبر وتعيين معانيه
وقد نورد من كتب أخبارهم للرد عليهم، أو لبيان مورد التقية، أو لتأييد ما روي من طريقنا
- Clarification (1):
Allama Majlisi means:
If a Shi’i report has obscure wording, then a Sunni report of the same content but clearer wording - can help us identify the meaning of a Shi’i hadith.
This, along with the other reasons he mentions above - is why Allama Majlisi cites Sunni reports.
It is never to take these sources as primary, or to depend on them in our deen. But always cited simply for perspective, and to as a secondary source to understand Shi’i ahadith.
- What does Allama Majlisi think about depending on Sunni reports as a primary source - even for trivial matters?
On the books of Ali ibn Muhammad ibn Ali al-Khazzaz al-Razi, he says:
(Bihar al-Anwar, vol 1, page 29)
“But he, may God have mercy on him, since his book was limited to aphorisms and pieces of wisdom, he did not worry about distinguishing (2) and mixed the reports of the Imamiyyah with the reports of the opponents (Sunnis).
Therefore, we did not mention everything in that book, but we confined ourselves to transmitting what is more reliable because we are not deprived from the blessings of the pure imams (peace be upon them) - for us to have to resort the reports of the opponents (Sunnis).”
- Clarification (2):
Allama Majlisi means:
Our Imams tell us not to take ahkam (religious commandments) from non-Shi’a.
Thus, some scholars believed this doesn’t apply to ahadith taken from our opponents in religion which have nothing to do with ahkam, but rather deal with words of wisdom attributed to our Imams in their sources.
Allama Majlisi criticizes this idea - saying essentially, with the plethora of ahadith of our Imams in our sources - why do we have to resort to the reports of our opponents?
Thus, he did not include portions of Ali al-Khazzaz al-Razi’s book which were taken from Sunnis.
كتاب الكفاية كتاب شريف لم يؤلف مثله في الإمامة، وهذا الكتاب ومؤلفه مذكوران في إجازة العلامة وغيرها، وتأليفه أدل دليل على فضلهوثقته وديانته، ووثقه العلامة في الخلاصة قال: كان ثقة من أصحابنا فقيها وجها. وقال ابن شهرآشوب في المعالم: علي بن محمد بن عليالخزاز الرازي، ويقال له: القمي، وله كتب في الكلام، وفي الفقه، من كتبه: الكفاية في النصوص. وكذا كتاب تنبيه الخاطر ومؤلفه مذكورانفي الإجازات مشهوران، لكنه رحمه الله لما كان كتابه مقصورا على المواعظ والحكم لم يميز الغث من السمين وخلط أخبار الامامية بآثارالمخالفين، ولذا لم نذكر جميع ما في ذلك الكتاب بل اقتصرنا على نقل ما هو أوثق لعدم افتقارنا ببركات الأئمة الطاهرين (عليهم السلام) إلىأخبار المخالفين
Allama Majlisi says regarding the book Ghawali al-La’ali’ by Ibn Jumhur al-Ahsa’i:
“And the book of Ghawali al-La’ali’ - although it is well-known, and its author in well known in virtue. However, he did not distinguish (Shi’i reports from Sunni ones), and he included the ahadith of the extremists of our opponents among the narrations of the Ashab (i.e, the Shi’i narrations).”
وكتاب غوالي اللئالي وإن كان مشهورا ومؤلفه في الفضل معروفا، لكنه لم يميز القشر من اللباب وأدخل أخبار متعصبي المخالفين بين رواياتالأصحاب.
Wa Allahu A’lam
