Abdullah ibn Abbas, the Interpreter of the Quran, in the Balance (A Reading of the Encyclopedia of Sayyid Muhammad Mahdi al-Kharsan)

Abstract

The venerable companion Abdullah ibn Abbas ibn Abd al-Muttalib (d. 68 AH) is considered a cornerstone and a scholarly authority due to his exceptional qualities, which made him a vital link between the life of the Prophet Muhammad (peace be upon him) and his chosen companions and the great followers. Many prominent figures of his time studied under him, drawn to his vast knowledge, wisdom, and open-mindedness in dialogue. He was a student of the Prophet towards the end of his life and a student of the Commander of the Faithful, Ali ibn Abi Talib (peace be upon them both), until the end of his caliphate in 40 AH. He was a scholar of the nation and an interpreter of the Quran.

     Sayyid Muhammad Mahdi ibn Sayyid Hasan al-Kharsan (d. 1445 AH), born in Najaf in 1347 AH (making him approximately 98 years old), undertook a meticulous study of the life of that distinguished scholar in his monumental work entitled "The Encyclopedia of Abdullah ibn Abbas: The Scholar of the Nation and Interpreter of the Qur'an," which comprises twenty-one volumes. It is no exaggeration to say that this is an unparalleled work, as no other biographical study of a narrator is as comprehensive and extensive. Indeed, Sayyid al-Kharsan dedicated over seventy years of his life to this study, beginning in his early youth when his teacher, Sayyid al-Khu'i (d. 1413 AH), tasked him with answering a believer's inquiry about the life of the venerable companion Abdullah ibn Abbas.

(    d. 1445 AH) One of the reasons that prompted us to undertake this research is the multiplicity of opinions among scholars of hadith in the contemporary Najaf school, and how this has influenced the evaluation of those who transmitted the words of the infallible Imams (peace be upon them). Undoubtedly, understanding the mechanisms by which narrations are accepted or rejected by scholars of hadith criticism is of particular importance, as it allows us to discern the methodology used in determining the reliability of narrators.

     It seems to me that highlighting the methods employed by Sayyid al-Kharsan (may God preserve him) in his study of the esteemed companion Abdullah ibn Abbas opens a broad horizon for understanding the avenues of renewal within the Najaf school of hadith criticism. This is achieved through a meticulous examination of the emerging evidence used in authenticating narrators. His approach can be considered a comprehensive methodology for studying hadith, especially those about whom the opinions of scholars in this field differ and contradict each other.