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Introduction

The following work represents an attempt to form a collection of hadiths solely composed of narrations that have reached us via Waqifi routes, with one or more of the narrators in the chain being identified Waqifis.  In doing so, the hope - in sha Allah - is to form a more accessible collection (due to its greater brevity) and to see if a more consistent position might be identified in various issues, inclusive of beliefs and doctrines, and the practical laws of the religion.

For the laws section, we will utilize Wasa'il ash-Shi`a of Shaykh Hurr al-`Amuli as a basis for its content and organization due to the excellence of its structure and expanse of its content, with its chapters being organized in roughly the same manner as said work.  As such, for ease of consultation the actual chapter numbers will be used during the process of compilation.  So for instance, there may be a chapter 1, 2, 4, 7 etc with gaps in between if there are no identified Waqifi hadiths in the intervening chapters (or indicating that we have not yet sifted through the intermediary chapters.  It should be kept in mind that this is an in-progress work, far from complete at this point of writing).  Sometimes, a hadith that is only mentioned partially by al-`Amuli will be more fully quoted here, or a variant that he has only cited by isnad will be used instead of the recension he did quote.  The original source for the hadith will be quoted in brackets at the beginning of the isnad.  While al-`Amuli's works are used as a primary tool, hadiths from other sources he did not include may also be used.  Again, the original source is to be cited in brackets.

Occasionally, especially if the position elucidated in the Waqifi-isnad hadith stands in contrast to the famous Imami view, a narration without a specifically Waqifi isnad may also be cited along with it.  This will be demarcated by being introduced as "Supported by" rather than numbered.

Identified Waqifi narrators are highlighted in blue.  We have been conservative in our deciding of this in narrowing its selection to those who have specifically been identified as being Waqifi in the standard rijal sources.  It should be kept in mind however that the actual number of Waqifi narrators is almost certainly largely than has been specifically identified, where a number of factors may strongly suggest a Waqifi proclivity for the narrator but of which there is not the definite certainty we are looking for in identifying them (an example being Aban b. `Uthman, who we have not highlighted as Waqifi here, though evidence would suggest his inclusion), or where the sectarian affiliation of a narrator is simply unknown (a very common case in Shi`i rijal).  Individual who died before the Waqifi/Qat`i split also would not be highlighted as being Waqifi, regardless of what beliefs and associates they held, as to do so would be anachronous even if our contention is that the Musawiyya belief represents the original Imami orthodoxy.  A common example of the latter would be the prominent companion and narrator Abu Basir al-Asadi, who frequently is narrated from here (often by his seeing guide and student, `Ali b. Abi Hamza), and who even has been identified as having been Waqifi, however who likely predeceased the split, hence his not being highlighted.

It needs be stressed that in not including a hadith here it does not mean that the compiler deems said hadith inauthentic, simply that it did not meet the stated criteria of this compilation's purpose of forming a Waqifi-focused collection.  Likewise, its inclusion does not thereby guarantee its authenticity.  Even though a narrator has been identified as Waqifi it does not thereby mean they are all equal in their reliability and trustworthiness.  Nor does its inclusion indicate that the position found in said hadith necessarily would have represented the accepted, historical Waqifi position.  For instance, it is possible that a later non-Waqifi narrator in a chain had fabricated the narration or its attribution or in some manner tampered with it.  Greater weight then may be accorded to those narrations where the final narrator is an identified, trustworthy Waqifi.  The narrations of late Waqifi scholar, Humayd b. Ziyad, one of al-Kulayni's direct sources and who along with his teacher Ibn Sama`a was the transmitter of the majority of the early Shi`i usool collections of hadith, in particular come to mind here for the latter, in most likely representing what would have been the general Waqifi view, and as such would be given priority in the mind of this translator.