Shaykh ut-Taifah Muhammad Ibn al-Hasan Al-Tusi was one of the most prominent Shi’a jurists and influential Muslim scholar of history. In addition to being a jurist, he was a scholastic theologian, an accomplished commentator of Qur’an and a trustworthy narrator of traditions - not only a pride of Shi’a in history; but pride of all Muslims.

He possessed expertise in all branches of knowledge as is clear from his books that cover almost every subject of religious sciences.

In spite of his circumstances and regrettable incidents that he encountered, his contribution to the world of Shi’a theology and faith was such that even after centuries, it is still a source for those who are thirsty for knowledge and spirituality.

Allamah Hilli has said regarding him: Shaykh at-Taifah, leader of the community, was a noble and respectable personality; he was known for his veracity and deep awareness about traditions as well as narrators of traditions. He was an expert of Shi’a jurisprudence, principles of jurisprudence, theology and literature. He was an epitome of excellence and a writer on almost all Islamic sciences: like fundamentals of faith, branches of religion etc. Shaykh Al-Tusi was a leading light among Shi’a scholars and possessed an exceptional rank. He was a scholar of integrity and a reliable point of reference.

He was learned in traditions, science of tradition narrators, jurisprudence, principles of jurisprudence, theology and literature. He has written books on all Islamic sciences and systematically arranged principles and branches of Shi’a faith.1

Allamah Bahr al-Uloom said: “Muhammad Ibn al-Hasan Ibn ‘Ali Al-Tusi, Abu Ja’far Shaykh at-Taifah raised the standard of Shi’ism as it deserved. He was a leader of Shi’a community after the Holy Imams (‘a). He was an authority of Shari’ah and Imamiyyah and everything connected to religion. He was an accomplished researcher in branches as well as fundamental principles of belief and an expert of all Islamic sciences. His main contribution was systematic arrangement of religious sciences and subjects of theology.

Birth Till Migration To Baghdad

He was born in Ramadhan, 385 A.H., exactly four years after the passing away of Shaykh Saduq and beginning of the leadership of Shaykh Al-Mufid.

His place of birth is Tus in Nuqan district; that is Holy Mashad, which was the cradle of knowledge and literature at that time, and it was where the prominent personalities grew up, like Firdosi, the famous poet of Iran. This proves beyond any doubt that Shi’a people inhabited Tus area and gained from the proximity of the holy tomb of Imam ‘Ali ar-Ridha’ (‘a). They were also quite active in fields of knowledge and learning as is proved by the appearance of so many prominent personalities from there.

Although Shi’a were not in majority there at that time and a large part of the population followed the Shafei faith and scholars like Nizam al-Mulk and Al-Ghazali were born and bred in this area. In any case, our Shaykh was born in a Shi’a family of scholars. His father’s name was Hasan Ibn ‘Ali Ibn al-Hasan, but we do not have more details about his life and achievements.

Shaykh Al-Tusi received his primary education in Tus and after that he was admitted in the religious college of Shaykh Al-Mufid, who at that time was the final authority of Shi’a.

It should also be mentioned that on his journey to Baghdad, the Shaykh had to travel through Nishapur, Rayy and Qom, and he must have stayed in all these places for some time and met the scholars there.

Baghdad

Baghdad was founded by Mansur Dawaniqi, the second Abbaside Caliph in 148 A.H. It became the center of political activities in the Muslim world and was the capital of Abbaside kingdom, which stretched from Red Sea and Mediterranean shores till the borders of China. From the point of view of knowledge and learning also, it was at the peak of fame and the focal point of intellectuals of the world.

Scholars of the four Sunni schools [Hanafi, Maliki, Shafei and Hanbali] were present there, therefore for Ahl al-Sunnah, it was an important center of religious education and great scholars, jurists, historians and writers, like Muhammad Ibn Ishaq Waqidi, Ibn Sa’ad scribe of Waqidi, Yaqubi, Masudi, Tabari, Balazari, Ibn Qutaibah Dinawari, Abul Faraj Isfahani, Muhammad Ibn Ismail Bukhari [author of Sahih Bukhari], Muslim Ibn Hajjaj Nishapuri, author of Sahih Muslim, Abu Dawood Sulaiman Ibn Ashath, author of Sunan Abi Dawood, Abu Isa Muhammad Ibn Isa Tirmidhi author of Sahih Tirmidhi, Ahmad Ibn ‘Ali Shuaib Nasai, author of Sunan Nasai and Abu Abdullah Muhammad Ibn Yazid Qazwini, author of Sunan Ibn Majah, lived all their life in Baghdad or lived there for some time.

Thus, Ahl al-Sunnah scholars, till the time of Shaykh Al-Tusi were established firmly in Baghdad since two centuries and Baghdad was the real center of their intellectual activities.

On the other hand, the position of Shi’a in Baghdad was not less and they were also active in this city almost as much as Ahl al-Sunnah.

Imam Musa al-Kazim (‘a) and Imam al-Jawad (‘a) were forced to reside in this city by Abbaside rulers and it is here that they attained martyrdom. Imam Hadi and Imam Hasan al-‘Askari (‘a) also lived in Iraq in Samarrah region and the circle of the activities of these Imams spread till Baghdad.

So, Baghdad was the native place or place of residence of a large number of Shi’a intellectuals like Hisham Ibn Hakam, Muhammad Ibn Abi Umair, ‘Ali Ibn Yaqtin and his family, the Naubakhti family, Ibn Quluwayh family, Iskafi family, families of Sayyid Murtadha and the great Shaykh Al-Mufid, may Allah enhance their ranks.

Day by day, Baghdad became more important to Shi’a and their gatherings increased till during the third, fourth and fifth centuries it became the most important intellectual center of Shi’a, because the four special deputies of the twelfth Imam also resided there, and the most senior Shi’a jurists also were based there.

Entry Of Shaykh Al-Tusi In Baghdad And Leadership Of Shaykh Al-Mufid

Shaykh Al-Tusi arrived in Baghdad in the year 408 A.H. aged twenty-three years and enrolled into the classes of the chief of Shi’a, Shaykh Al-Mufid. In addition to being the point of reference of Shi’a world, Shaykh Al-Mufid trained very valuable students, each of whom is considered as great Shi’a scholar; the most famous of them being ‘Alam al-Huda, Sayyid Murtadha and his illustrious brother, Sayyid Razi; Ahmad Ibn ‘Ali Abbas Najjashi, Sa’ad Ibn Abdul Aziz, Abul Fath Karakaji and at the time of Shaykh Al-Tusi’s entry into Baghdad, all except for Sayyid Razi, who passed away in 406 A.H., were alive and attending the classes of Shaykh Al-Mufid.

The young scholar from Tus province remained a student of Shaykh Al-Mufid for five years; that is till the end of his life.

Shaykh Al-Tusi started writing a gloss on Muqna of his teacher during his lifetime itself, and it was entitled: Tahdhib al-Ahkam. This book is the best proof of the excellence and intellectual rank of Shaykh Al-Tusi; and even after passage of centuries, it is still considered to be a valuable source of traditions and jurisprudence of Shi’a and is one of the four most important books of Shi’a, but this was not completed during the lifetime of Shaykh Al-Mufid. Only the book of purification was complete when Shaykh Al-Mufid retired to his heavenly abode.

Passing Away Of Shaykh Al-Mufid And Leadership Of Sayyid Murtadha

Incomparable leader of the great world of Shi’a, Shaykh Al-Mufid departed for his heavenly abode in 413 A.H. After the passing away of Shaykh Al-Mufid, Shaykh Al-Tusi continued on the path of progress and perfection under the guidance of his excellent successor, Sayyid Murtadha for 23 years.

Regarding him, Shaykh Al-Tusi says: He possessed mastery in all fields: theological jurisprudence, principles of jurisprudence, literature, poetry, grammar etc. His collected poetical works (Diwan) consists of twenty thousand couplets.

His writings and replies to questions arriving from different parts of the Muslim world have taken the shape of numerous books.

On another occasion, Shaykh Al-Tusi has listed 38 books of Sayyid Murtadha in his Kitab Al-Fihrist and then he says: I have studied most of these books directly under him and as for the rest I was present when they were read out to him.

Throughout the leadership of Sayyid Murtadha, Shaykh Al-Tusi was at his side and it was not long that he began to be considered among the most important pupils of the Sayyid.

Passing Away Of Sayyid Murtadha And Leadership Of Shaykh Al-Tusi

Sayyid Murtadha departed for his heavenly abode in 436 A.H. at the age of eighty leaving the Shi’a world with a void, which none could fill. At that time a number of prominent students of Shaykh Al-Mufid were alive, like Najjashi and Karakaji and considered as pride of Shi’a community, but the mantle of leadership fell on the shoulders of Shaykh Al-Tusi and he became the supreme point of reference in Shi’a world, which proves his excellence and lofty personality.

At that time, Shaykh Al-Tusi was 41 years old and he devoted 28 years of his life to the college of Shaykh Al-Mufid and Sayyid Murtadha, imparting knowledge, conducting research and compiling books. He put in great efforts to propagate the sciences of his times and to take them to the zenith. He also wrote books on important Islamic topics.

His intellectual fame, lofty personality and encompassing command on beliefs and religion led to his being selected by the Caliph of that time, Qa’im bi Amrillah, the Abbaside Caliph, a follower of Sunni religion for the Chair of Theology, which was usually occupied by the cream of scholars of the time. The Shaykh occupied this chair and delivered lectures on scholastic theology: that is regarding discussions about beliefs and religion, which was the most prevalent science of that age and removed all doubts of opponents through irrefutable arguments and decisive proofs.

Keeping in mind the fact that Baghdad in those days was an important center of Ahl al-Sunnah scholars and a large number of them openly opposed the Shi’a and even bore malice to them, the getting of chair by Shaykh Al-Tusi shows that he observed moderation and refrained from sentimentality and defended the beliefs of Ahl al-Bayt and Shi’a in such a way that there was no one among Sunnis who asked him a question and was not given a satisfactory reply; and this was due to his extraordinary command on the sciences of his times.

Shaykh Al-Tusi continued to teach, write and reply to the questions posed to him from all over the Islamic world for twelve years till 448 A.H. His leadership and verdicts were accepted and followed in Iraq, Iran and Syria and he was the final authority on religious issues.

Bitter Incidents Of Baghdad

Regretfully, ignorant bigotry, which has haunted Muslims since earliest times and has been a hurdle to their progress, became the main cause of opposition to activity and residence of the Shaykh in Baghdad. Presence of an Iranian and Shi’a intellectual in the center of the Arab and Sunni world and that also as a scholar, who was most learned, became a cause for some mischief mongers to create dissension in Shi’a community. They could not bear to see him filling the void created by the absence of Shaykh Al-Mufid and Sayyid Murtadha, both of whom were Arabs, although the bitter incidents, which led to the migration of Shaykh from Baghdad were not restricted to the period of his leadership.

On the contrary, they started from the time of Shaykh Al-Mufid and continued to the period of his leadership and were spread out over a period of forty years, but the influence of Shaykh Al-Mufid and Sayyid Murtadha among Sunni Arabs and local government of the time prevented its spread and kept opposition to Shi’a in check, but during the time of Shaykh Al-Tusi in 477-448 A.H. great tragedies took place in such a way that groups of Sunnis attacked Shi’as and a large number of them were martyred in the Karkh locality, their houses were demolished and their property was plundered. These incidents mostly took place during the months of Muharram and Safar when Shi’a community is busy in mourning for the Chief of Martyrs, Imam Husayn (‘a) and his family members in Karbala.

It was at the time when Tughral Beg, a Seljuk king and a bigoted Sunni, at the instigation of Qa’im bi Amrillah attacked Baghdad in 447 A.H., which led to the overthrow of Buwaihad dynasty. Day by day they started suppressing the Shi’a; it was even proclaimed that Hayya ‘ala Khairi al-‘Amal (Hasten to the best of deeds) be not recited in call for prayer (Adhan) and instead As Salat Khairum Min an-Nawm (the prayer is better than sleep) be recited in Morning Adhan, as Sunnis usually do. Government officers were appointed to ensure the compliance of this order.

In addition to this, all slogans and inscriptions that Shi’a people had inscribed on their doors and walls in Karkh were ordered to be effaced, like: “Muhammad and ‘Ali are the best human beings.”

After that; praise singers of Ahl al-Sunnah entered the Karkh locality and began to sing couplets in praise of usurper Caliphs to instigate Shi’a and enflame their sentiments, although they were not affected by this. Later on, a famous Shi’a businessman, Abu Abdullah Jallab was accused of heresy and executed, and his body was hung from his shop.

After this terrible act the rioters turned their attention to the house of the Shaykh, who was the seniormost Shi’a personality of that time. Since they were unable to lay their hands on him, they plundered all his property and brought his chair to Karkh locality in front of the Masjid Nasr; and three white flags, which the ancient Shi’a had borne for Ziyarat of Imam ‘Ali (‘a) were also brought there and all of it was consigned to the Hames.

But the opponents did not remain content with all this. The following year they targeted the library of Shahpur Ibn Ardeshir, minister of Baha' al-Daula Dailami, who was an intellectual and a pure and righteous Shi’a. Ten thousand books and four hundred rare manuscripts were consigned to the flames, along with one hundred copies of the Holy Qur’an.

Migration Of The Shaykh To Najaf

During the stay of the Shaykh in Baghdad, scattered and sometimes public confrontations took place between the Sunni majority and Shi’a minority and Shaykh Al-Tusi faced them with full confidence while at the same time being involved in education, teaching and writing of hooks, but in the end, the patience of that man was exhausted and he migrated to the holy sanctuary of Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) - and the Shi’a to this day are blessed by that migration.

At that time, Najaf was a very small minor village, and some Shi’a families had settled down in the area. The Shaykh spent the last twelve years of his life in the neighborhood of Imam ‘Ali (‘a) and remained involved in teaching, research and compilation of books. This added further to the importance of Najaf and scholars started frequenting that city. A large of number of Shaykh’s students also relocated to his blessed neighborhood to benefit from his company. Thus, Najaf was transformed into an international center for Shi’a, and it remains thus since the last one thousand years and it is not, but due to the grace of Shaykh Al-Tusi, may Allah enhance his blessed status.

Shaykh al-Taifah departed for his heavenly abode on 22nd Muharram 460 A.H. at the age of seventy-five years and was laid to rest in the neighborhood of Amir al-Mu’minin (‘a) forever. The Shaykh was given the funeral bath and shrouded by his three students: Hasan Ibn Mahdi Saliqi, Abul Hasan Muhammad Ibn Abdul Wahid Husayn Zarbi and Shaykh Abul Hasan Shustari.

The Shaykh was buried at his residence, which is to the north of the tomb of Imam ‘Ali (‘a) and the house was, according to the bequest of the Shaykh, converted into a Masjid and even today the gate, which opens from the tomb of Shaykh into the courtyard of the tomb of Imam ‘Ali (‘a) is known as Baab Al-Tusi. After Shaykh Al-Tusi, his son, Shaykh Abu ‘Ali and after him, the grandson of the Shaykh remained as leaders of the Shi’a world in Najaf and final point of authority in religious affairs. They continued nurturing the Islamic university founded by the Shaykh and through the special blessings of the Imam of the Time (‘a), the religious university of Najaf is flourishing and producing jurisprudents for Islamic world, and all this was as a result of the migration of a broken-hearted scholar. And peace be on him the day he was born, peace be on him the day he died, and peace be on him the day he will be raised.

Students Of Shaykh Al-Tusi

A large number of scholars, jurists, exegetes and theologians of that time benefited from this great tree of grace and obtained knowledge from him. Each of them had specialty and excellence and all of them considered it a matter of pride to be a student of this great personality. According to some studies, more than three hundred Mujtahids and Shi’a and Sunni scholars benefited from the grace of this great Shaykh. The most important being:

1) Shaykh Abu ‘Ali, son of Shaykh Al-Tusi, famous as Al-Mufid, the second.

2) Shaykh Taqi Ibn Najam Hilli, a senior Imamiyyah scholar; his agnomen was Abu Salah and he studied under Sayyid Murtadha and Shaykh Al-Tusi.

3) Abul Fath Karajaki, author of Kanz Karajaki.

4) Sulaiman Ibn al-Hasan Sahrishti.

5) Shaykh Abdul Aziz Ibn Nahrir Ibn Barraj; he was the representative of the Shaykh in Shaam (Syria) and for thirty years he held the position of judge in Tarbulus; therefore, he earned the title of Qadi Ibn Barraj.

6) Adam Ibn Yunus Ibn Abil Muhajir was a Shi’a jurist.

7) Abu Bakr Ahmad Ibn Husayn Ibn Ahmad Nishapuri, a great Shi’a writer.

8) Shaykh Abu Muhammad Abdur Rahman, another son of Shaykh Al-Tusi, who undertook a number of journeys and collected traditions from Shi’a and Sunni; he also wrote a book on the excellence of Ahl al-Bayt (‘a).

9) Ishaq Ibn Muhammad al-Qummi, grandson of Shaykh Saduq, who was a reliable and trustworthy scholar.

10) Abu Ibrahim Ismail Ibn Muhammad Ibn al-Hasan al-Qummi, another grandson of Shaykh Saduq, these two persons learnt a large number of traditions from the Shaykh.

11) Abul Khair Barka Ibn Muhammad Ibn Barka Islami.

12) Shamsul Islam Abu Muhammad Hasan Ibn Husayn Ibn al-Hasan Ibn Husayn Ibn ‘Ali Ibn Babawayh al-Qummi. He read out all the writings of the Shaykh to him in Najaf.

13) Abu Muhammad Hasan Ibn Abdul Aziz Ibn Mohsin, jurist and reliable scholar of Egypt.

14) Mohiuddin Abu Abdullah Husayn Ibn Muzaffar Ibn ‘Ali Hamadani, jurist and teacher of Qazwin.

15) Sayyid Abul Samsaam Zulfiqar Ibn Muhammad Ibn Sa’id Husayni, chief scholar jurist and a teacher of Qutub Rawandi.

16) Sayyid Abu Muhammad Zaid Ibn ‘Ali Ibn Husayn Hasani. He was great jurist and the writer of Tibbe Ahl al-Bayt.

17) Sayyid Zainuddin Ibn Dai Husayni - a prominent scholar and jurist, who has narrated traditions from the Shaykh.

18) Shahr Ashob Mazandarani, grandfather of Ibn Shahr Ashob, author of Manaqib.

19) Saa-ad Ibn Rabia Ibn Ghanim, who was a jurist and traditionist.

20) Shaykh Abu Sult Ibn Abdul Qadir, who was a great jurist.

21) Shaykh Abul Wafa Abdul Jabbar Ibn Abdullah Ibn ‘Ali Muqri, he was a jurist of Rayy and has also written books on jurisprudence in Arabic and Persian.

22) Shaykh Muhammad Ibn al-Hasan Ibn ‘Ali Fatal Nishapuri, author of Rauzatul Waizeen.

23) Sayyid Murtadha Zulfakhrain Abul Hasan Mutahhar Ibn Abul Qasim ‘Ali Ibn Abul Fadhl Dibachi, chief of Sadaat (Sayyids) of Iraq; he was the most prominent scholar of his time.

24) Shaykh Abu Abdullah Muhammad Ibn Abdullah Ibn Ja’far, jurist, trustworthy traditionist and author of numerous books, like Kitabe Zuhd.

25) Abu Ibrahim Nasir Ibn ar-Ridha’ Ibn Muhammad Ibn Muhammad Ibn Abdullah Alawi Hasani: he was a jurist, a traditionist and a high-class litterateur; he has authored a book on the excellence of Ahl al-Bayt (‘a).

In addition to these, many well-known followers of the school of Ahl al-Sunnah also attended the lectures of the Shaykh.

Writings

There is no doubt that Shaykh Al-Tusi was the most productive writer of his times and even in the generations after him, he has few equals.

In spite of his various responsibilities, he did not overlook the compilation of Islamic laws, and he wrote books on various topics, which have continued to be the guiding lights for scholars who came after him. The most famous of them being Tafsir Tibyan, commentary of the Holy Qur’an and Tahdhib al-Islam and Istibsar, books on jurisprudence; these two books are among the four canonical books of Shi’a. They require a separate book to explain them in detail, which is beyond our scope at present.

All the books of the Shaykh, due to his complete command on the sciences of his times comprise of writings based on logical reasoning and, which fulfil all the queries that can possibly arise in their regard.

On the other hand, the Shaykh was having under his control two important libraries of the time: one was the library of his teacher, Sayyid Murtadha, which according to historians, consisted of 80000 books on different subjects and the other was the library of Shahpur Ibn Ardeshir, minister of Baha’ al-Daula Dailami, which had approximately ten thousand books.

With the help of this treasure, the Shaykh wrote more than fifty books, but probably some of them were destroyed during arson in his house and library; and his migration to Najaf.

Subject-Wise List Of His Books

A) Principles Of Belief And Theology

1) Usul al-Aqaid; this book consists of discussion on monotheism of the Godhead and some issues of divine justice.

2) Al-Iqtisad al-Hadi Ilaa Tareequr Rishad feema Yajibu Alai Ibaad min Usul al-Aqaid wa al-Ibaadat ash-Sharia.

3) Talkhis ash-Shafi: Gist of Shafi by Sayyid Murtadha, a book in defense of Imamate and Wilayat (Mastership).

4) Al-Ghaybah; the present book, which was written on the request of a senior Shi’a person.

5) Al-Kafi, Fi Ilm al-Kalam.

6) Al-Mufsah; on the discussion about Imamate, which is apparently not published as yet.

7) Al-Masail fil Farq Bainal Nabi wa al-Imam.

8) Maa Laa Yasal Mukalliful Ikhlal beh.

9) Maa Yalal Maa Laa Yalal.

10) Muqaddimah fil Mudkhal Ilaa Ilmul Kalaam; With regard to this book, the Shaykh writes in his Al-Fihrist: A book like this has not been compiled.

11) An-Naqdh Alaa Ibn Shazan fee Masalatul Ghaar.

12) Tamhidul Usul Yaa Tamhid fil Usui; Theological commentary of Jamalul Ilm wa al-Amal of Sayyid Murtadha.

13) Riyadhul Uqul; Gloss on the book, Muqaddimah fil Madkhal Ilaa Ilmul Kalaam.

14) Sharhush Sharh fil Usui; a commentary on Tamhidul Usui.

15) Masaleh fil Usul.

16) Al-Masail Raziya fil Waeed; this book consists of replies to 50 questions, which were addressed to Sayyid Murtadha from Rayy and the Sayyid replied to them with Shaykh Al-Tusi.

17) Masail Usul ad-Deen; or Masail Al-Tusi, it is a small treatise on beliefs.

B) Jurisprudence

18) An-Nihaya fee Mujarradul Fiqh wa al-Fatawa; this book is written according to the taste of scholars of traditions.

19) Al-Mabsut; the Shaykh has written on all subjects of jurisprudence in this book; it is an extremely fine book of Shi’a.

20) Al-Jamal wa al-Uqud fil Ibadaat; I.ate Shaykh Al-Tusi wrote this book on the request of Qadi Ibn Barraj and it consists of discussions from ritual purification (Taharat) till Enjoining of good and Discouraging of evil (Amr bil Maroof wa Nahy Anil Munkar).

21) Al-Khilaf fil Ahkam: Il especially deals with difference of Islamic laws between Imamiyyah and Ahl al-Sunnah.

22) Al-Ijaaz fil Faraid; It is a brief treatise on the laws of inheritance.

23) Manasik Hajj Fee Mujarradul Amal.

24) Al-Masail Halabiyya fil Fiqh.

25) Al-Masail Janbalyah fil Fiqh: comprising of 25 legal issues.

26) Al-Masail Hairiya fil Fiqh.

27) Masala fee Wujub Jizya Alai Yahud wa al-Muntameen Ilaa Jababira.

28) Masala fee Tahrimul Fuqaa.

C) Principles Of Jurisprudence

29) Al-Uqdah fil Usui; This is one of the most comprehensive books of Principles of Jurisprudence from the ancient period.

30) Masala fil Amal bi Khabar Wahid wa Bayan Hujjahul Akhbaar.

D) Tafsir

31) Al-Tibyan fee Tafsirul Qur’an: It is among the finest works of the Shaykh and so far it has not been excelled. It is the most reliable Shi’a Tafsir.

32) Al-Masail Damishqiya fee Tafsirul Qur’an: It includes twelve issues regarding Qur’anic commentary.

33) Al-Masailur Rajabiya fee Tafsir Ayyu min Qur’an.

E) Hadith

34) Tahdhib al-Ahkam: This book is among the four canonical books of Shi’a on traditions. It is the commentary of Muqna of Shaykh Al-Mufid and includes all subjects of jurisprudence.

35) Al-Istibsar: It is another canonical hook of Shi’a and like the above book it possesses great merit and includes all the important discussions.

36) Amali: Consists of 45 lectures of the Shaykh on traditions.

F) Supplications

37) Misbahul Mutahajjid fee Aamalus Sunnah: This is book of supplications and devotions for the whole year and important Ziyarats like Ziyarat Ashura.

38) Mukhtasar Misbah: Gist of the above book, which was written, because of the grand reception received by it.

39) Mukhtasar fee Amal Yauin wa Lailah Fil Ibadaat: Some people call it Yaum wa Lailah. It is regarding the obligatory acts and optional rituals of the day and night, which is written in brief.

40) Unsul Wahid: It was most probably about supplications (Dua) or collections of miscellanies.

41) Hadiyatul Mustarshid wa Baseeratul Mutabid: Written especially about worship acts.

G) Science Of Narrators (‘Ilm Al-Rijal)

42) Ikhtiyar ar-Rijal: This book is in fact a selection from Rijal Kishi and since the original of this book was not arranged systematically, the Shaykh arranged it properly and included technical terms and entitled it as Ikhtiyar ar-Rijal.

43) Al-Fihrist: It includes the names and descriptions of more than nine hundred Shi’a writers and their books.

44) Rijal Shaykh Al-Tusi: It includes around 9800 names of narrators of traditions.

H) History

45) Mukhtasar Akhbar Mukhtar Ibn Abu Ubaidah Thaqafi: It is written about the life account of Mukhtar and also famous as Akhbar Mukhtar.

46) Maqtal al-Husayn (‘a)

I) Replies To Objections

47) Al-Masail al-Qummiya

48) Masail Ibn Barraj: Probably replies to doubts against jurisprudential issues.

49) Al-Masail al-Asasia: Replies to one hundred objections in different issues.

• 1. Khulasa Aqwal Allamah Hilli, Pg. 249, Intisharat Haidarya, Najaf, 1381 A.H.