Letter 16   A Hundred Shi`a Authorities Relied upon by Sunnis Thul-Qi`da 1329 Yes. I will provide you in a hurry with what you have requested, confining myself to some of those personalities who were visited by people from far and wide, on the condition that I will not be required to elaborate on them, since there is no room for that in this brief exposition. Here are their names and the names of their fathers arranged alphabetically:[1] 1. Abán ibn Taghlib He was a Kúfi] reciter of the Holy Qur'án. Al­Thahbi has recorded his biography in his own Mízán saying, "Aban ibn Taghlib, MAW, of Kúfa, is a persistant Shí`a. He, nevertheless, is truthful; so, we will rely on his truthfulness, and let him be punished for his innovation." He has also said that A<med ibn \anbal, Ibn Ma`ín and Abu \atim put their trust in him. Ibn `Adi quotes him and says that he is "extremist in Shí`ism." Al­Sa`di describes him as "an open deviator." Ibn al­Thahbi goes on to describe the man's credentials, counting him as an authority relied upon by Muslim and authors of the four Sunan books, namely Abu Dawúd, al­Tirmithi, al­Nisá'i and Ibn Majah, marking his name with the latter's initials. Refer to his narration of <ádíth in Muslim's @a<í<, in the four Sunan books through al­\akam and al­A`mash, in addition to Fu_ayl ibn `Umer. Sufyán ibn `Ayínah, Shu`bah, and Idrís al­Awdi quote him as recorded in Muslim's book. He died, may Alláh have mercy on him, in 141 A.H. 2. Ibrahím ibn Yazíd His name is Ibrahím ibn Yazíd ibn `Umer ibn al­Aswad al­Nakh`i al­Kúfi, the faqíh. His mother is Malíka daughter of Yazíd ibn Qays al­Nakh`i and sister of al­Aswad, Ibrahím, and `Abdel­Ra<mán, sons of Yazíd ibn Qays. Like their uncles `Alqamah and Ubay, sons of Qays, they were all among the most reliable and authoritative among all Muslims. Authors of the six #a<í< books, as well as others, have all relied upon their authority while keeping in mind thier being Shí`as. As regarding our man Ibrahím ibn Yazíd, he has been included among Shí`a dignitaries by Ibn Qutaybah] on page 206 of his work Al-Ma`árif where he enumerates a few Shí`a dignitaries, taking his reliability for granted. Refer to his <ádíth in Bukhári's and Muslim's @a<í< books as quoted by the mother of his uncle `Alqamah ibn Qays, and by Humám ibn al­Hárith, Abu `Ubaydah ibn `Abdulláh ibn Mas`úd, `Ubaydah, al­Aswad ibn Yazíd, his uncle. Refer also to his <ádíth in Muslim's @a<í< through his uncle from his mother's side, `Abdul-Ra<mán ibn Yazíd, and through Sahm ibn Munjab, Abu Mu`ammar, `Ubayd ibn Na_lah, and `Ábis. In the two #a<í<s, he is quoted by Fu_ayl ibn `Umer, al­Mughírah, Ziyad ibn Kulayb, Wá#il, al­\asan ibn `Ubaydulláh, \ammád ibn Abu Sulaymán, and by Sammák. Ibrahím was born in 50 A.H., and he died at the age of either 95 or 96, four months after al­\ajjáj's death. 3. A<med ibn al­Muf_il He is A<med ibn al­Muf_il ibn al­Kúfi al­\afri. Abu Zar`ah and Abu \átim quote him and rely upon him while being fully aware of his status among Shí`as. In A<med's biography, as stated in Al-Mízán, Abu \átim highlights this fact by saying: "A<med ibn al­Muf_il is one of the Shí`a chiefs, and he is truthful." Al­Thahbi mentions him in his book Al-Mízán, putting on his name Abu Dawúd's and al­Nisá'i's initials, indicating thereby that they consider him an authority. Refer to his <ádíth in their #a<í< through al­Thawri. He narrates through Asbát ibn Na#ír and Isrá'í. 7. Ismá`íl ibn `Abbád His full name is Isma'íl ibn `Abbád ibn al­Abbás al­^aleqáni (Abul­Qásim), better known as al­@á<ib ibn `Abbád. Al­Thahbi has mentioned him in his book Al-Mízán, putting "DT" on his name to indicate that both Dawúd and al-Tirmithi rely on him in their #a<í< books.[2] Then he goes on to describe him as "a talented Shí`a, a man of letters". His being Shí`a is a matter which cannot be doubted by anyone. For this reason, he and his father earned high marks of prestige and greatness in the Buwayhid state. He is the first person among their government ministers to be called "#á<ib" (companion, friend), since he was, since his adolescence, a companion of Mu'ayyed al­Dawlah ibn Buwayh. This title followed him as he grew up till he was known thereby. Later on, it was used for anyone who held the same reins of responsibility in the government. First, he was minister to Mu'ayyed al­Dawlah Abu Man#úr ibn Rukn al­Dawlah ibn Buwayh. After the latter's demise in Sha`bán of 373 in Jurján, Abul-\asan `Ali, better known as Fakhr al­Dawlah, brother of Mu'ayyed, seized authority and retained @á<ib's position. Fakhr al­Dawlah held @á<ib in high esteem and fulfilled his wishes in the same way his own father Abu `Abbád ibn al­Abbás did while he was in the service of Fakhr al­Dawlah's father, Rukn al­Dawlah. When, at the age of 59, as­@á<ib died on Thursday night, 24th of @afar, 385, in Rayy, the city of Rayy closed down its shops as a sign of mourning, and people gathered in front of his mansion awaiting his coffin. Fakhr al­Dawlah, accompanied by government ministers and commanders of the army, went there, too, wearing mourning clothes. When his coffin came out of his house, people cried "Alláhu Akbar!" in unison, kissed the ground in glorification, and Fakhr al­Dawlah followed the coffin on foot with the crowd and sat with them during the three days' mourning period. Poets read eulogies, and scholars held commemorative ceremonies in his honour, and he was praised by all those who could not attend his funeral. Abu Bakr al­Khawárizmi said: "Al­@á<ib ibn `Abbád grew up in the ministry's lap, learned how to crawl and walk within its precincts, was nursed from the most excellent of its bosoms, and inherited it [ministry] from his own forefathers." Abu Sa`íd al­Rustami composed these verses in his praise: He inherited ministry: a link in a chain, A great man, he was, heir of great men. About the ministry of al-Abbás does `Abbád narrate, While from `Abbad does Isma`íl Narrate. In his biography of @á<ib, al­Tha`alibi says: "I can find no words to fairly describe @á<ib's lofty status in knowledge and arts, or the prestige he enjoys for being benevolent and generous, or his unique virtues and possession of various merits. The best statement I can make on his behalf falls short of doing justice to the least among his virtues and eminence, and my best description falls short of being fair to his virtues and characteristics." @á<ib has written many precious books including Al­Mu<ít in Language in seven volumes; its chapters are arranged alphabetically. He collected an unmatched library. Nú< ibn al­Man#úr, one of the kings of Sam`án, wrote to him once to invite him to be in charge of running his cabinet of ministers and managing the affairs of his kingdom. He apologized to him, saying that he needed four hundred camels just to transport the contents of his library. This much about him should suffice. 8. Ismá`íl ibn `Abdul­Ra<mán ibn Abu Karímah al­Kúfi Better known as al-Sadi, he is the renown interpreter of the Holy Qur'án. Stating his biography, al­Thahbi describes him as "charged with Shí`ism." \usayn ibn Wáqid al­Marúzi discusses him, claiming that he heard him once cursing Abu Bakr and `Umer. In spite of all these charges, he is quoted by al­Thawri and Abu Bakr ibn `Ayyásh and many in such class of writers. Muslim and authors of the four #a<í< books consider him an authority, while A<med grants him his full confidence. Ibn `Adi says that he is truthful. Ya<ya al­Qattán says there is nothing wrong with the a<ádíth he narrates. Ya<ya ibn Sa`íd says: "I never heard anyone speaking ill of al­Sadi; none has deserted him." Ibrahím al­Nakh`i once passed by al­Sadi while the latter was interpreting the Holy Qur'án. Ibrahim said that al­Sadi was interpreting the Holy Qur'án according to the commonly used methods. If you read about al­Sadi in Mízán al-I`tidál, you will find more details about what we have stated above. Refer to al­Sadi's <ádíth in Muslim's @a<í< from Anas ibn Málik, Sa`d ibn `Ubaydah, and Ya<ya ibn `Abbád. Abu `Awánah, al­Thawri, al­\asan ibn @alih, Zá'idah, and Isrá'íl have all quoted him, being their mentor, as stated in the four #a<í< books. He died in 127 A.H. 9. Ismá`il ibn Músa al­Fazári al­Kúfi Al­Thahbi's Al-Mízán quotes Ibn `Uday saying, "People despised his extremist Shí`a views." Al-Mízán also quotes `Abdán saying: "\ammád and Ibn Abu Shaybah opposed our visiting him." He asked him once how he fared with "that immoral who curses our ancestors." In spite of all of this, both Ibn Khuzaymah and Abu `Arúbah quote him, being the instructor of their class. He is in the same category with Abu Dawúd and al-Tirmithi who quote him and rely on his authority in their #a<í<s. Abu \átim mentions him and calls him "trustworthy." Al-Nisá'i says "he is alright." All of this is stated in the man's biography in al-Thahbi's Al-Mízán. Refer to his <ádíth in al-Tirmithi's @a<í< and Abu Dawúd's Sunan as narrated by Málik, Sharík, and `Umar ibn Shákir, a friend of Anas. He died in 245. He was a son of al­Sadi's daughter, although he might have denied that, and Alláh knows best. 10. Talíd ibn Sulaymán al­Kúfi, al­A`raj Ibn Ma`ín mentioned him and said: "He used to curse `Uthmán. Some of `Uthmán's followers heard that. They threw a rock at him which broke his leg, hence his nickname "al­A`raj," the lame. Abu Dawúd has mentioned him and said he is Ráfi_i who curses Abu Bakr and `Uthmán. In spite of all of this, A<med and Ibn Namír rely on his authority despite their knowledge of his Shí`a beliefs. A<med has said, "Talíd is a Shí`a, yet we could not find anything wrong with what he narrated." Al­Thahbi has mentioned him in his book Al-Mízán, quoting statements about him made by learned men as stated above. He puts al-Tirmithi's initials on his name to indicate that the latter considers him an authority. Refer to his <adíth in al-Tirmithi's @a<í< through `A>á ibn al­@á'ib and `Abdel­Malik ibn `Umayr. 11. Thábit ibn Dínár Thábit is better known as Abu \amzah al­Thamáli. His being Shí`a is as clear as the sun. Author of Al-Mízán mentions him, stating that the name of `Uthmán was mentioned once in Abu \amzah's presence. The latter sarcastically asked: "Who is `Uthmán?!" It also states that al­Sulaymáni includes Abu \amzah among the Ráfi_is. Al­Thahbi puts al-Tirmithi's initials on Abu \amzah's name as an indication of his being an authority. Wakí` and Abu Na`ím quote him and use him as their authority. Refer to his <ádíth in al-Tirmithi's #a<í< through Anas and al­Sha`bi and others of the same calibre. He died, may Alláh have mercy on his soul, in 150 A.H. 12. Thuwayr ibn Abu Fákhita He is better known as Abu Jahm al­Kúfi, a freed slave of Ummu Háni', daughter of Abu ^álib. Al-Thahbi has mentioned him in his Al-Mízán and quoted Yunus ibn Abu Is<áq's allegation that he was Ráfi_i. Nevertheless, both Sufyán and Shu`bah have quoted him, and al-Tirmithi has produced some of his a<ádíth in his own @a<í< through the authority of Ibn `Umer and Zayd ibn Arqam. During the time of Imám al-Báqir (as), he maintained his loyalty to the Imám, and he came to be known as such. In this regard, he made quite a few interesting dialogues with `Amr ibn Tharr, the judge, his contemporary Ibn Qays, and al-@alt ibn Bahrám testifying to this fact. 13. Jábir ibn Yazíd ibn al-\árith al-Ju`fi al-Kúfi Al-Thahbi has narrated his biography in his own Al-Mízán, describing him as one of the Shí`a `ulema. He has quoted Sufyan saying that he heard Jábir saying that the knowledge with the Prophet (pbuh) was transferred to `Ali (as), then to al-\asan (as), and so on till it reached Imam Ja`fer al-@ádiq (as), who was one of his contemporaries. Muslim has mentioned him in one of the first chapters of his @a<í<, quoting al-Jarra< who has heard Jábir saying that he knew seventy thousand a<ádíth of the Prophet all narrated through the authority of the father of Imám Ja`fer al-@ádiq (as) (i.e. Imám Mu<ammad al-Báqir, peace be upon him). He has also quoted Zuhayr saying, "I know fifty thousand a<ádíth none of which I have narrated yet." One day, he quoted one <ádíth and said, "This is one of the fifty thousand a<ádíth." According to his biography in al-Thahbi's Al-Mízán, whenever Jábir narrated <ádíth through al-Báqir (as), he says: "The successor of the successors of the Prophet related to me that..." In his biography in the Al-Mízán, Ibn `Uday says: "Commoners alleged that he [Jábir] used to believe in the return." Relying on the authority of Zá'idah, al-Thahbi has included his biography in his Al-Mízán and said: "Jábir al-Ju`fi is a Ráfi_i who curses..." In spite of that, both al-Nisá'i and Abu Dawúd rely on his authority. Refer to the <ádíth which he narrates concerning accidental prostrations in both #a<í<s. Shiháb, Abu `Awánah, and many of their calibre, quote him. Al-Thahbi, who mentions him in his Al-Mízán, has put the initials of both Abu Dawúd and al-Tirmithi on his name to indicate their reliance on his authority. He also quotes Sufyan saying that Jábir al-Ju`fi is God-fearing while narrating <ádíth, and that he has said: "I have never seen anyone more pious than him [Jábir]." He also quotes Shu`bah saying that Jábir is truthful, and "Whenever Jábir narrated <ádíth, we listened, since he is the most trustworthy of all men." Wakí` used to say, "If doubt entertains your mind, you may doubt anyone other than Jábir al-Ju`fi," and that Ibn `Abd al-\akam heard al-Sháfi`i once saying that Sufyán al-Thawri said once to Shu`bah: "If you ever cast doubt about Jábir, that will signal the end of our friendship." Jábir died in either 127 or 128 Hij., may Alláh have mercy on his soul. 14. Jarír ibn `Abdel-\amíd al-¬abi al-Kúfi In his work Al-Ma`árif, Ibn Qutaybah includes him among Shí`a dignitaries, while al-Thahbi mentions him in Al-Mízán, marking his name to denote the consensus of the #a<í<s in relying on his authority. He has praised him saying: "He is the learned man of the Rayy on whose authority many authors rely," testifying to the consensus of opinion regarding his reliability. Refer to his <ádíth in Bukhári's and Muslim's @a<í<s narrated through A`mash, Mughírah, Man#úr, Ismá`íl ibn Abu Khálid and Abu Is<áq al-Shaybáni. Qutaybah ibn Sa`íd, Ya<ya ibn Ya<ya and `Uthmán ibn Abu Shaybah have all quoted his a<ádíth as stated in both #a<í<s. He died, may Alláh rest his soul in peace, in Rayy in 187 Hij. at the age of 77. 15. Ja`fer ibn Ziyád al-A<mar al-Kúfi Abu Dawúd has mentioned him saying: "He is a truthful Shí`a." Al-Jawzjáni has said: "He has deviated from the path," meaning from al-Jawzjáni's path to that of the Prophet's Progeny (as). Ibn `Adi has described him as a pious Shí`a. His grandson al-\usayn ibn `Ali ibn Ja`fer ibn Ziyád has said: "My grandfather Ja`fer was one of the chiefs of Shí`as in Khurasán." Abu Ja`fer al-Dawaníqi ordered collars[3] to be put around his neck and the necks of a group of other Shi`as and be pulled like dogs; then he kept all of them in dungeons for quite a long time. Ibn `Ayínah, Wakí`, Abu Ghassán al-Mahdi, Ya<ya ibn Bishr al-\aríri and Ibn Mahdi have all quoted his a<ádíth, being their mentor. Ibn Ma`ín and others have considered him an authority on the Prophet's <ádíth. A<med describes his <ádíth as "#a<í<," authentic, accurate. Al-Thahbi has mentioned him in his Al-Mízán and narrated what is stated above, putting the initials of both al-Tirmithi and al-Nisá'i on his name as an indication of both men's reliance on him. Refer to his <ádíth as they quote it in their #a<í<s through Bayán ibn Bishr and `A>á' ibn al-Sá'ib. He is quoted through other men of the same calibre. He died, may Allah have mercy on his soul, in 167 Hij. 16. Ja`fer ibn Sulaymán al-¬ab`i al-Ba#ri (Abu Sulaymán) On page 206 of his Ma`árif, Ibn Qutaybah includes him among Shí`a dignitaries. Ibn Sa`d has mentioned him and emphasized his being a Shí`a and a trustworthy narrator of <ádíth. A<med ibn al-Miqdám has charged him of being "Ráfi_i." Ibn `Adi has mentioned him saying: "He is a Shí`a. There is nothing wrong with his narration; his a<ádíth are by no means refutable, and I consider him as one whose <ádíth is acceptable." Abu ^álib has said: "I have heard A<med saying that there is nothing wrong with the a<ádíth narrated by Ja`fer ibn Sulaymán al-¬ab`i." It was said to A<med, "But Sulaymán ibn \arb says that he did not write down al-¬ab`i's a<ádíth." A<med replied by saying that Ibn \arb did not object that anyone should write down al-¬ab`i's a<ádíth, and that [ibn \arb's prejudice was simply because] al-¬ab`i was a Shí`a who quoted a<ádíth regarding `Ali [ibn Abu ^álib]." Ibn Ma`ín has said: "I have heard certain talk from `Abdul-Razzáq which testified to the man's "sectarian beliefs." I said to him: "Your mentors, such as Mu`ammar, Ibn Juray<, al-Awzá`i, Málik, and Sufyán, are all Sunnis. Where did you learn this [Shí`a] sect from?" He answered: "One day, Ja`fer ibn Sulaymán al-¬ab`i visited us, and I saw him to be virtuous, pious, and from him did I learn this sect." I guess Mu<ammad ibn Abu Bakr al-Muqaddami saw contratiwise! He openly used to say that Ja`fer learned "Ráfi_ism" from `Abdul-Razzáq; therefore, he used to curse the latter and say: "Nobody corrupted Ja`fer's beliefs other than he [`Abdul-Razzáq]." Quoting Sahl ibn Abu Khadouthah, al-Aqíli has said: "I said to Ja`fer ibn Sulaymán: `I have heard that you curse Abu Bakr and `Umer.' He replied: `Cursing I do not; but hating, you can say whatever you will.'" Relying on Jarír ibn Yazíd ibn Harún, Ibn \abán has said in his Thiqát, "My father sent me once to Abu Ja`fer al-¬ab`i. I said to the latter: `I have heard that you curse Abu Bakr and `Umer.' He replied: `I do not curse them. But if you want to say that I despise them, feel free;' therefore, I concluded that he was Ráfi_i." In his biography of Ja`fer in Al-Mízán, al-Thahbi has included all the above and emphasized as well the fact that the man was a pious `álim "in spite of being a Shí`a." Muslim relies on him in his @a<í< and quotes some of his unique a<ádíth which are published nowhere else as al-Thahbi himself testifies when he narrates Ja`fer's biography. Refer to his <ádíth in the #a<í< narrated through Thábit al-Banáni, al-Ja`d ibn `Uthmán, Abu `Umrán al-Jawni, Yazíd ibn al-Rashk and Sa`íd al-Jaríri. Qa>án ibn Na#ír, Ya<ya ibn Ya<ya, Qutaybah, Mu<ammad ibn `Ubayd ibn \asáb, Ibn Mahdi and Musaddid have all quoted his a<ádíth. For example, he has said: "The Messenger of Alláh, peace be upon him and his progeny, dispatched a division of the Muslim army under `Ali's command, etc." Another <ádíth he has narrated states: "What do you want of `Ali? `Ali is of me, and I am of him. He is the wali (master) after me of every believer," as quoted in al-Nisá'i's @a<í< and transmitted through Ibn `Adi from al-Nisá'i. Al-Thahbi has stated the above while discussing Ja`fer in his Al-Mízán. He died in Rajab of 178 Hij.; may Alláh be merciful unto him. 17. Jamí` ibn `Umayrah ibn Tha`labah al-Kúfi al-Taymi (Taymulláh) Abu \átim has mentioned his biography in his own Al-Mízán at the conclusion of which he states: "Al-Kúfi is one of the Shí`a nobility whose <ádíth is authentically narrated." Ibn \abán has mentioned him and stated, as indicated in Al-Mízán, that he is "Ráfi_i." I say that al-`Alá' ibn @áli<, @adaqah ibn al-Muthanná, and \ákim ibn Jubayr have all derived their knowledge from him, being their mentor. The Sunan books quote him thrice. Al-Tirmithi has acclaimed his <ádíth, as al-Thahbi's Al-Mízán testifies. He is one of the tabi`ín. He learned <ádíth from Ibn `Umer and `Áyesha. One of the a<ádíth which he learned from Ibn `Umer states that the latter heard the Messenger of Alláh addressing `Ali thus: "You are my brother in this life and the life hereafter." 18. Al-\árith ibn \a#írah Abul Nu`mán al-Azdi al-Kúfi Abu \átim al-Rázi describes him as one of the Shí`a nobility. Abu A<med al-Zubayri has attributed to him the belief in the return. Ibn `Adi mentions him saying: "His <ádíth is written down in spite of the weakness I have seen therein. He is one of the Kúfis who will be burned in the Fire because of their Shí`ism." Thaníj has said: "I once asked Jarír: `Have you met al-\árith ibn \asirah?' He answered, `Yes, indeed, I have. I met him as an old man who used to stay silent most of the time, and he insisted on something quite magnanimous.'" Ya<ya ibn Ma`ín has mentioned him and said: "He is trustworthy [though] Khashbi [one of the derogatory names downgrading Shí`as, tr.]." Al-Nisá'i, too, trusts him. Al-Thawri, Málik ibn Maghúl, `Abdulláh ibn Namír, and a group of their calibre, have all quoted him, since he was their mentor in whom they put their trust. Al-Thahbi has narrated his biography in his Al-Mízán stating all the above. Refer to his <ádíth in the Sunan through Zayd ibn Wahab, `Ikrimah, and a group of their class. Al-Nisá'i quotes `Abbad ibn Ya`qúb al-Rawájni who quotes a chain of narrators including `Abdulláh ibn `Abdul-Málik al-Mas`údi that al-\árith ibn \a#írah, according to Zayd ibn Wahab, reported that `Ali (as) was heard once saying: "I am the servant of Alláh and the brother of His Messenger; nobody else can say so except a liar." Al-\árith ibn \a#írah narrates through Abu Dawúd al-Subai`i, through `Umrán ibn \a#ín, saying: "I was sitting once in the presence of the Messenger of Alláh, peace be upon him and his progeny, with `Ali sitting beside him. The Messenger of Alláh, peace be upon him and his progeny, recited `Or who else [other than Alláh] that would respond to the one in dire need for help, remove his distress, and make ye vicegerents on earth?' `Ali was shaken and moved a great deal; thereupon, the Messenger of Alláh, peace be upon him and his progeny, patted `Ali's shoulder and said: `Nobody loves you except a true believer [a mu'min], and nobody hates you except a hypocrite till the Day of Judgment.'" Traditionists such as Mu<ammad ibn Kuthayyir and others have quoted the <ádíth cited above from Al-\árith ibn \a#írah. Al-Thahbi has transmitted it while stating the biography of Náfi` ibn al-\árith through the same chain of narrators. When he comes to Al-\árith ibn \a#írah, he comments saying, "He is truthful; but he is also Ráfi_i." 19. Al-\árith ibn `Abdullah al-Hamadáni He was one of the close friends of the Commander of the Faithful (as) and one of the best tabi'ín. His being a Shí`a needs no proof. He is the first of those counted by Ibn Qutaybah in his Ma`árif as Shí`a dignitaries. Al-Thahbi has mentioned him in his Al-Mízán, admitting that he was one of the most highly recognized `ulema among the tabi`ín; then he quotes Ibn \abán's statement saying that he was "extremist" in his Shí`a beliefs. After that, he states a great deal about some people's anger with him because of his Shí`a beliefs. In spite of all this, he also records their consensus that the man is the most knowledgeable, pious, and best informed about rituals. He has also admitted that the a<ádíth narrated by al-\árith are in existence in the four books of sunan. He declares the fact that Nisá'i, in spite of his prejudice, has strongly relied on the authority of al-\árith, admitting that the public, in spite of belittling the man, kept quoting his a<ádíth in all religious matters, and that al-Sha`bi called him a liar, then he turned around and quoted him! Al-Thahbi states the following in his Al-Mízán: "Obviously, al-Nisá'i falsifies him when it comes to the latter's tone and tale; but when the man narrates <ádíth, he does not disbelieve in him." Al-Mízán quotes Mu<ammad ibn Sirín saying: "There were five well-known companions of Ibn Mas`úd. I came to know four of them, but I missed al-Hárith whom I never saw. He was the best among them." A great deal of controversy exists regarding which of the other three, namely Alqamah, Masrúq, or `Ubaydah, is the best. I say that Alláh has enabled trustworthy traditionists to do justice to al-Sha`bi and prove him a liar. This has been pointed out by Ibn `Abd al-Birr in his book Jámi'` Bayanul `Ilm which quotes the frank statement made by Ibrahím al-Nakh`i belying al-Sha`bi, adding verbatim: "I think that al-Sha`bi has received his fair punishment for saying the following about al-\árith al-Hamadáni: `Al-\árith, one of the liars, informed me that..., etc.'"[4] Ibn `Abd al-Birr has said: "Al-\árith has shown no indication of being a liar; some people have borne grudge against him simply because he loved `Ali so much and preferred him over others. This is the reason why al-Sha`bi has called him a liar, since al-Sha`bi favours Abu Bakr, stating that the latter was the first to embrace Islam, and he favours `Umer, too." Among those who bore grudge against al-\árith was Mu<ammad Ibn Sa`d who included al-\árith's biography in Volume 6 of his ^abaqát, saying that al-\árith speaks "maliciously." He does not do al-\árith, nor any other Shí`a notable, any justice even when it comes to knowledge or feats. The "malicious" talk Ibn Sa`d is referring to is nothing other than allegiance to Mu<ammad's progeny and his taking them for guides in all matters, as Ibn `Abd al-Birr has admitted in his above-quoted statement. Al-\árith's demise took place in 65 Hij.; may Alláh have mercy on his soul. 20. \abíb ibn Abu Thábit al-Asadi al-Káhili al-Kúfi He was one of the tábi`ín. Qutaybah, in his Ma`árif, and Shahristáni, in his Al-Milal wal Ni<al, have both included him among Shí`a dignitaries. Al-Thahbi has mentioned him in his Al-Mízán, marking his name with the indication that authors of the six #a<í<s rely on his authority without any hesitation. Ya<ya Ibn Ma`ín and a group of other scholars have all trusted him. Al-Dawalíbi, however, has spoken ill of him and classified his traditions as "weak" just because of his being a Shí`a. What truly amazes me is the attitude of Ibn `Awn who was unable to find any pretext to cast doubt about \abíb's traditions, in spite of his ardent desire to do so; therefore, he had to look down at him and call him "a`war," one-eyed. One's real handicap is sinning and speaking ill of others, not in losing an eye. Refer to \abíb's traditions in Bukhári's and Muslim's @a<í<s as narrated through Sa`íd ibn Jubayr and Abu Wá'il. His <ádíth narrated through Zayd ibn Wahab is recorded only in Bukhári's @a<í<. In Muslim's @a<í<, his <ádíth is narrated through Mu<ammad ibn `Ali ibn `Abdulláh ibn `Abbás, and through Tawús, al-¬a<<ák al-Mashriqi, Abu `Abbás ibn al-Shá`ir, Abu al-Minhal `Abdul-Ra<mán, `A>á' ibn Yasín, Ibráhím ibn Sa`d ibn Abu Waqqá#, and through Mujáhid. In both #a<í<s, Mi#ár, al-Thawri, and Shu`bah have quoted his traditions. In Muslim's @a<í<, his a<ádíth are quoted by Sulaymán al-A`mash, \a#ín, `Abdul-`Azíz ibn @ayá< and Abu Is<áq al-Shaybáni. He died, may Alláh have mercy on his soul, in 119 Hij. 21. Al-\asan ibn \ayy \ayy's full name is @áli< ibn @áli< al-Hamadáni, brother of `Ali ibn @áli<. Both men, who were born twins, are on the top of the list of Shí`a nobility. `Ali was born only one hour earlier. Nobody has ever heard his brother calling him by his first name; instead, he used to always refer to him as "Abu Mu<ammad." This has been mentioned in Vol. 6 of Ibn Sa`d's ^abaqát, in the chapter dealing with al-\asan. The author states: "Al-\asan was one of the dignitaries, but he is inflicted with Shí`ism. He did not participate in the Jum`a prayers, and he preached denunciation of unjust rulers." He also mentions the fact that the man never invoked Alláh's mercy on `Uthmán. Ibn Sa`d has mentioned him in Vol. 6 of his ^abaqát, saying, "He is trustworthy; he narrates many a<ádíth, and he is a Shí`a." Imám Ibn Qutaybah has included his name among other narrators of <ádíth in his Ma`árif, highlighting his being a Shí`a. At the conclusion of his book, he lists al-\asan among such narrators. Muslim and authors of the sunan books have all relied on his authority. Refer to his <ádíth in Muslim's @a<í< as narrated by Sammák ibn \arb, Ismá`íl al-Sadi, `Á#im al-A<wal, and Harún ibn Sa`d. `Ubaydulláh ibn Músa al-`Abasi, Ya<ya ibn Ádam, \amíd ibn `Abdul-Ra<mán al-Rawási, `Ali ibn al-Ja`d, A<med ibn Yúnus and all renown men of their intellectual calibre have learned <ádíth from him. In his biography in Al-Mízán, al-Thahbi indicates that Ibn Ma`ín and others have trusted his [al-\asan's] <ádíth. He adds saying that `Abdulláh ibn A<med has quoted his father saying that al-\asan is more authentic than Sharík. Al-Thahbi also states that Abu \átim has said: "He is a trust; he has a sound and authentic memory," and that Abu Zar`ah has said: "He has combined in him accomplishment, fiqh, piety, and asceticism," and that Nisá'i has trusted him. He also quotes Abu Na`ím saying: "I have quoted eight hundred traditionists; I have found none better than al-\asan ibn @áli<," and that he has also said: "I have come across nobody who did not err other than al-\asan ibn @áli<." He quotes `Ubaydah ibn Sulaymán saying: "Alláh is too shy to harm al-\asan ibn @áli<." He quotes Ya<ya ibn `Ali Bakír asking al-\asan ibn @áli<: "Describe to us how to conduct the ceremonial bathing of the deceased;" he could not do so because of being overcome by tears. He quotes `Ubaydulláh ibn Músa saying: "I used to recite the holy Qur'án in the presence of `Ali ibn @áli<. Having finished reciting `Exercise patience [O Mu<ammad]!; We have granted them a respite only for an appointed time,' his brother fell down snorting like a wounded bull; so, `Ali lifted him up, wiped and washed his face then supported him against falling again," and that Wakí` has said: "Al-\asan and `Ali sons of @áli< and their mother divided night-time among them into three parts: each alternates in his portion thereof in keeping vigil, spending it in prayers and adoration. When their mother died, they split it into equal halves. Then `Ali died; therefore, al-\asan used to stay all night long worshipping." Abu Sulaymán al-Dáráni has said: "I have never seen anyone more awe-stricken than al-\asan son of @áli< who stood up one night to recite Chaper 78 of the Holy Qur'án and fainted yet continued reciting till dawn." He was born, may Alláh have mercy upon him, in 100 Hij. and he died in 169. 22. Al-\akam ibn `Utaybah al-Kúfi Ibn Qutaybah has indicated the fact that al-\akam ibn `Utaybah was a Shí`a in his Ma`árif and included him among Shí`a nobility. Both Bukhári and Muslim rely on his authority. Refer to his <ádíth in their #a<í<s as narrated by Abu Ja<ífah, Ibráhím al-Nakh`i, Mujáhid, and Sa`íd ibn Jubayr. In Muslim's @a<í<, it is narrated by `Abdul-Ra<mán ibn Abu Layla, al-Qásim ibn Mukhaymarah, Abu @áli<, Tharr ibn `Abdulláh, Sa`íd ibn `Abdul-Ra<mán ibn `Abzi, Ya<ya al-Jazzár, Náfi` (a slave of Ibn `Umer), `A>á' ibn Abu Rabá<, `Imárah ibn `Umayr, `Arrák ibn Málik, al-Sha`bi, Maymún ibn Mahrán, al-\asan al-`Arni, Mu#`ab ibn Sa`d and `Ali ibn al-\usayn. In both #a<í<s, his a<ádíth are quoted by Man#úr, Mi#ár and Shu`bah. Particularly in Bukhári's @a<í<, his a<ádíth are narrated by `Abdul-Malik ibn Abu Ghaniya. In Muslim's @a<í<, his a<ádíth are narrated by al-A`mash, `Amr ibn Qays, Zayd ibn Abu Anísa, Málik ibn al-Maghúl; Abán ibn Taghlib, \amzah al-Zayyát, Mu<ammad ibn Jehada, Mu>raf and Abu `Awánah. He died in 115 Hij. at the age of 65. 23. \ammád ibn `Ísa al-Jehni He drowned at Ju<fa. Abu `Ali has mentioned him in his book Muntahal Maqál. Al-\asan ibn `Ali ibn Dawúd abridged the said article in his own concise Mukhta#ar, in a chapter dealing with biographies of notables, a group of Shí`a `ulemá and authors of biographies and dictionaries who regard him as most trustworthy, a follower of the rightly-guided Imáms, peace be upon them. He learned from Imám al-@ádiq, peace be upon him, seventy a<ádíth by the holy Prophet, peace be upon him and his progeny, but he did not relate more than twenty of them. He has authored a few books with which followers of our faith are familiar. Once he entered in the presence of Imám Abul-\asan al-Ká~im, peace be upon him, and said: "May my life be sacrificed for you! Please pray Alláh to bless me with a house, a wife, a son, a servant, and a pilgrimage every year." The Imam said: "Lord! I invoke Thee to send blessings unto Mu<ammad and the progeny of Mu<ammad, and to bless this man with a house, a wife, a son, a servant, and a pilgrimage for fifty years each." \ammád said: "When he prayed for my performing the pilgrimage fifty times, I became sure I would never live beyond that. I have performed the annual pilgrimage forty-eight times; this is my house with which Alláh has blessed me; yonder there is my wife behind the curtain listening to me; this is my son, and this is my servant; I have been blessed with all of these." Two years later, and having performed the pilgrimage fifty times, he accompanied Abul `Abbás al-Nawfali al-Qa#ír on his fifty-first pilgrimage. When he reached the place where pilgrims put on the i<rám garb, he entered the Jo<fa river for a bath, but the torrent overwhelmed him, and he drowned before being able to perform his 51st pilgrimage. His death, may Alláh have mercy on his soul, took place in 209 Hij. His birth-place is Kúfa, but he resided in Ba#rah. He lived over seventy years. We have conducted a thorough research of his biography in our book Mukhta#ar al-Kalám fi Mu'allifí al-Shí`a min @adr al-Islám [A Brief Discourse of Shí`a Authors of Early Islam]. Al-Thahbi has mentioned him and put "TQ" on his name as a reference to those among the authors of the Sunan who have quoted him [Tirmithi] and Dár Qu>ni, and mentioned the fact that he drowned in 208 Hij., and that he narrated <ádíth through Imám al-@ádiq (as). The author has shown his grudge towards this man, calling his <ádíth "weak" for no reason other than his beliefs being Shí`a. Strange enough, Dar Qu>ni calls his <ádíth "weak" on one hand, while on the other he uses him as an authority in his own Sunan - thus indeed do some people behave! 24. \amrán ibn `Ayínah He is brother of Zurárah. Both men were among the most reliable Shí`as, custodians of the sharí`a, oceans of the knowledge about Mu<ammad's progeny (as). They were lanterns that shone in the dark and pillars of guidance. They frequented Imáms al-Báqir and al-@diq (as) and enjoyed a lofty status in the eyes of the Imams among the Prophet's descendants. Al-Thahbi mentions Hamran in his Al-Mízán, marking his name with Q to indicate who among the compilers of the sunan relies upon his authority [i.e. Dár Qu>ni. Then al-Thahbi adds: "He has narrated <ádíth from Abul ^ufayl and others. \amzah has recited the holy Qur'án to him, and he himself is used to recite it with perfect accuracy." Ibn Ma`ín considers his <ádíth "negligible," while Abu \átim hails him as a mentor. Yet Abu Dawúd labels him "Ráfi_i." 25. Khálid ibn Mukhlid al-Qatwáni Also known as Abul-Haytham al-Kúfi, he is one of Bukhári's mentors, as the latter states in his @a<í<. Ibn Sa`d mentions him on page 283, Vol. 6, of his ^abaqát, saying, "He was a staunch Shí`a. He died in Kúfa in mid-Mu<arram of 213 A.H. during the reign of al-Ma'mún. He was extremist in his Shí`a beliefs, and writers have documented this fact." Abu Dawúd mentions him saying: "He is truthful; but he follows Shí`ism." Al-Jawzjáni says the following about him: "He never ceases denouncing [certain persons], publicly propagating his corrupt sect." Al-Thahbi narrates his biography in his own Al-Mízán, quoting the views of both Abu Dawúd and Jawzjáni stated above. Yet both Bukhári and Muslim have relied upon his authority in several chapters of their respective #a<í<s. Refer to his <ádíth as in Bukhári's @a<í< as narrated from al-Mughírah ibn `Abdul-Ra<mán, and in Muslim's @a<í< by Mu<ammad ibn Ja`fer ibn Abul Kathír, Málik ibn Anas, and Mu<ammad ibn Músa. Both #a<í<s quote his Al-Mízán from Sulaymán ibn Bilál and `Ali ibn Mushír. Al-Bukhári quotes his <ádíth in several places of his @a<í<, without referring to any chain of narrators, quoting two of his a<ádíth from Mu<ammad ibn `Uthmán ibn Karámah. Muslim narrates his <ádíth as transmitted by Abu Karíb, A<med ibn `Uthmán al-`Awdi, al-Qásim ibn Zakariyyah, `Abd ibn \amíd, Ibn Abu Shaybah, and Mu<ammad ibn `Abdulláh ibn Namír. Authors of the sunan have all relied on the authority of his <ádíth, while being aware of his sect. 26. Dawúd ibn Abu `Awf (Abul-\ijáb) Ibn `Adi has mentioned him saying, "I cannot rely upon his authority due to his being a Shí`a. The majority of the a<ádíth he narrates are related to the virtues of Ahl al-Bayt." Consider with amazement such a statement! No harm, indeed, can reach Dawúd from these Ná#ibis since both Sufyans quote his a<ádíth, in addition to `Ali ibn `Ábis and others belonging to the elite among their peers. Both Abu Dawúd and al-Nisá'i have relied upon his authority, and so have Ahmed and Yahya. Al-Nisá'i has said the following about him: "There is nothing wrong with his a<ádíth." Abu \átim has said: "His <ádíth is sound." Al-Thahbi has quoted such testimonies in his @a<í<. Refer to his <ádíth in Abu Dawúd's Sunan, in al-Nisá'i's through Abu \ázim al-Ashja`i, `Ikrimah, and others. 27. Zubayd ibn al-\árith ibn `Abdul-Karím al-Yámi al-Kúfi Also known as Abu `Abdul-Ra<mán, he is mentioned in al-Thahbi's Al-Mízán where the author says: "He is a trustworthy tabi`i who inclines towards Shí`ism." Then he quotes statements to prove that Zubayd's <ádíth has been verified by al-Qa>>án, and that there are other renown critics and verifiers who regard him trustworthy. Abu Is<áq al-Jawzjáni has included a crude statement about him which is typical of his attitude and that of other Ná#ibis, stating, "Among the residents of Kúfa, there is a faction whose faith is not appreciated [by Ná#ibis], yet they happen to be masters of <ádíth. Among them are: Abu Is<áq, Man#úr, Zubayd al-Yámi, al-A`mash and other peers. People have tolerated them for no reason other than their truth in narrating <ádíth, and their narrations testify to the authenticity of one another," up to the conclusion of his statement which truth has dictated to him to reveal. Often, truth is spoken by the fair-minded just as it is by the stubborn and obstinant. What harm can reach these lofty pillars of knowledge, the masters of <ádíth in Islam, if such a critic does not appreciate their holding in high esteem the holy Prophet's kin who are the gates of salvation, the protectors of all humans on earth after the Prophet (pbuh) himself, his nation's ark of salvation? What harm can befall them from the critic who has no choice except to pursue his quest till reaching their door steps, and no option but to beg their own favours? If dignitaries of my tribe are pleased with me, Then let its villains chafe and be angry. These authorities do not pay any attention to al-Jawzjáni or others like him, having been held trustworthy by the authors of the #a<í< books and by those of all sunan as well. Refer to Zubayd's <ádíth in both Bukhári's and Muslim's @a<í<s as transmitted by Abu Wá'il, al-Sha`bi, Ibráhím al-Nakh`i, and Sa`d ibn `Ubaydulláh. Only Bukhári quotes his <ádíth through Mujáhid. In Muslim's @a<í<, his <ádíth is narrated by Murrah al-Hamádani, Mu<árib ibn Dithár, Ammárah ibn `Umayr, and Ibráhím al-Taymi. His <ádíth is quoted in both #a<í<s as transmitted by Shu`bah, al-Thawri, and Mu<ammad ibn ^al<ah. In Muslim's @a<í<, his <ádíth is narrated by Zuhayr ibn Mu`áwiyah, Fa_íl ibn Ghazwán, and \usayn ibn al-Nakh`i. He died, may Alláh have mercy on his soul, in 124 A.H. 28. Zayd ibn al-\abab, Abul-\asan al-Kúfi al-Tamími Ibn Qutaybah has included his biography among those whose biographies he has included among Shí`a dignitaries in his work Al-Ma`árif. Al-Thahbi has mentioned him in his Al-Mízán, describing him as "pious, trustworthy, truthful." He indicates his being vouched as trustworthy by Ibn Ma`ín and Ibn al-Madíni. He has quoted Abu \átim and A<med describing him as truthful, adding that `Adi has said: "He is one of the reliable Kúfi traditionists whose trustworthiness is never doubted." Muslim has relied on his authority. Refer to the latter's #a<í< containing his <ádíth as narrated by Mu`áwiyah ibn @áli<, al-¬a<<ák ibn `Uthmán, Qurrah ibn Khálid, Ibráhím ibn Náfi`, Ya<ya ibn Ayyúb, Saif ibn Sulaymán, \asan ibn Wáqid, `Ikrimah ibn `Ammár, `Abdul-`Azíz ibn Abu Salma, and `Afla< ibn Sa`íd. His <ádíth is quoted by Ibn Abu Shaybah, Mu<ammad ibn \átim, \asan al-Hulwáni, A<med ibn al-Munthir, Ibn Namír, Ibn Karíb, Mu<ammad ibn Ráfi`, Zuhair ibn \arb, and Mu<ammad ibn al-Faraj. 29. Sálim ibn Abul Ja`d al-Ashja`i al-Kúfi He is brother of `Ubayd, Ziyad, `Umrán, and Muslim, sons of Abul-Ja`d. In Volume 6 of Al-^abaqát, Sa`d mentions all of them on page 2303 and the succeeding pages. When he comes to Muslim, he says, "Abul-Ja`d begot six sons. Two of them followed Shí`ism. These are Sálim and `Ubayd. Two others are Murji'is, while the remaining two agree with the Khárijites. Their father used to say: `What is the matter with you? I wonder why Alláh has made your views vary so much.'" Ibn Qutaybah has discussed them on page 156 of his Ma`árif in a chapter dealing with Shí`a tabi`ín and their successors. A group of learned scholars has testified to the Shí`a views of Sálim ibn Abul-Ja`d. Qutaybah, on page 206 of his Ma`árif, has included him among Shí`a dignitaries, and so has al-Shahristáni in his work Al-Milal wal Ni<al on page 27, Vol. 2, in the footnote of his chapter on Ibn \azm. Al-Thahbi has mentioned him in his Al-Mízán, calling him a trustworthy tábi`i. He has also stated that his <ádíth from al-Nu`mán ibn Bashír and Jábir is included in both #a<í<s. In fact, his <ádíth, from Anas ibn Málik and Karíb, is included in both #a<í<s as scholars of <ádíth already know. Al-Thahbi says that his <ádíth from `Abdulláh ibn `Umer, and from Ibn `Umer, exists in Bukhári's @a<í<. The latter also contains his <ádíth from Ma`dán ibn Abu ^al<a and the latter's father. His <ádíth is quoted in both #a<í<s by al-A`mash, Qatádah, `Amr ibn Murrah, Man#úr, and \a#ín ibn `Abdul-Ra<mán. He also knows <ádíth quoted by al-Nisá'i and Abu Dawúd in their respective Sunan. He died in either 87 or 97 A.H. during the reign of Sulaymán ibn `Abdul-Malik, or, as some say, during that of `Umer ibn `Abdul-`Azíz, and Alláh knows best. 30. Sálim ibn Abu \af#ah al-`Ijli al-Kúfi Al-Shahristáni includes him in his book Al-Milal wal-Ni<al among Shí`a nobility. Al-Fallás says: "He is a weak traditionist who is extremist in his Shí`a beliefs." Ibn `Adi says: "People criticize his extremism; but I hope there is nothing wrong with his <ádíth." Mu<ammad ibn Bashir al-`Abdi says: "I have seen Sálim ibn Abu \af#ah as a fool with a long beard - what a beard! He says: `I wish I had been a partner of `Ali in everything he possessed.'" Al-\usayn ibn `Ali al-Ju`fi has said: "I have seen Sálim ibn Abu \af#ah as a fool with a long beard who used to often say, `Here I come, O killer of Na`thal, annihilater of Banu Umayyah!'" `Amr ibn al-Sálim ibn Abu \af#ah asked him once: "Did you kill `Uthman?" He answered: "Did I?!" `Amr said: "Yes, you did. You do not condemn his murder." Abu ibn al-Madíni has said: "I have heard Jarír saying, `I broke my friendship with Sálim ibn Abu \af#ah because he used to always defend the Shí`as.'" Al-Thahbi has detailed his biography, mentioning all the above. On page 234 of Vol. 6 of his ^abaqát, Ibn Sa`d mentions him and says: "He was very staunch in his Shí`a beliefs. He entered Mecca during the reign of the `Abbasides crying, `Here I come, here I come, O killer of the Omayyads!' His voice was quite loud, so much so that his call was heard by Dawúd ibn `Ali who inquired: `Who is this man?' People informed him that it was Sálim ibn Abu \af#ah, and they explained his story and views." Al-Thahbi has included his biography in his Al-Mízán commenting, "He was chief of those who belittled Abu Bakr and `Umer." In spite of this, however, both Sufyáns quote his <ádíth, and so does Mu<ammad ibn Fu_ayl, while al-Tirmithi has relied on his authority, and Ibn Ma`ín has held him trustworthy. He died in 137 A.H. 31. Sa`d ibn ^aríf al-Iskáfi al-\an~ali al-Kúfi Al-Thahbi mentions him, marking his name with TQ as a reference to the authors of sunan who quote him (i.e. al-Tirmithi and Dár Qu>ni). Al-Thahbi also quotes al-Fallás saying that Sa`d is "weak, extremist in his Shí`a beliefs." In spite of his being a "Shí`a extremist," al-Tirmithi and others quote him. Refer to his <ádíth in al-Tirmithi's @a<í< as narrated by `Ikrimah and Abul-Wá'il. He also narrates <ádíth as transmitted by al-Asbagh ibn Naba>ah, `Umán ibn ^al<ah and `Umayr ibn Ma'mún. Isrá'íl, \abán and Abu Mu`áwiyah all quote him. 32. Sa`íd ibn Ashwa` He is mentioned in al-Thahbi's Al-Mízán where the author says: "Sa`íd ibn Ashwa` is a famous and truthful Kúfi judge. Al-Nisá'i says that there is nothing wrong with his <ádíth, and that he is a friend of al-Sha`bi. Al-Jawzjáni describes him as extremist, heretic, and a Shí`a zealot." Both al-Bukhári and Muslim rely on his authority in their respective #a<í<s. His <ádíth from al-Sha`bi is regarded as authentic by authors of both #a<í< books. In both Bukhári's and Muslim's @a<í<s, his <ádíth is quoted by Zakariyyah ibn Abu Zá'idah and Khálid al-\aththá'. He died during the reign of Khálid ibn `Abdulláh. 33. Sa`íd ibn Khaytham al-Hiláli Ibráhím ibn `Abdulláh ibn al-Junayd was asked once: "Sa`íd ibn Khaytham is a Shí`a. What do you think of him?" He answered: "Let's say that he is a Shí`a, but he also is trustworthy." Al-Thahbi mentions him in his Al-Mízán, quoting Ibn Ma`ín narrating the gist of what has just been stated above. He has also marked his name with the initials of both al-Tirmithi and al-Nisá'i to indicate that both authors quote his <ádíth in their #a<í<s. He also mentions the fact that Sa`íd narrates <ádíth from Yazíd ibn Abu Ziyád and Muslim al-Mallá'i. His nephew, A<med ibn Rashíd, too, narrates his <ádíth. 34. Selámah ibn al-Fu_ayl al-Abrash He was a Rayy judge and a reporter of traditions related to the battles in which the holy Prophet (pbuh) participated as transmitted by Ibn Is<áq. His kunyat (surname) is Abu `Abdulláh. In his biography in the Al-Mízán, Ibn Ma`ín says: "Selamah al-Abrash al-Rázi is a believer in Shí`ism and a man whose <ádíth is [often] quoted, and there is no fault in the latter." Abu Zar`ah has also said in the Al-Mízán that the natives of Rayy do not like him because of his (religious) views. Actually, their attitude is due to their own views regarding all followers of the household of the Prophet (pbuh). Al-Thahbi has mentioned him in his Al-Mízán, marking his name with the initials of Abu Dawúd and al-Tirmithi and saying: "He is well remembered for his prayers and supplications." He died in 191 A.H. Ibn Ma`ín testifies to the fact that the <ádíth related to the Prophet's military expeditions as narrated by Selámah is more reliable than anyone else's. Zaní< is quoted as having said that he had heard Selámah al-Abrash saying that he had heard <ádíth related to the expeditions from Is<áq twice, and that he had also written down his a<ádíth as he had done with those of the expeditions. 35. Selámah ibn Kahíl ibn \a#ín ibn Kádi< ibn Asad al-Ha_rami, Abu Ya<ya A group of scholars following the faith of the majority of Muslims, such as Ibn Qutaybah in his Ma`árif, who mentions on page 206 his distinction, and al-Shahristáni in his Al-Milal wal-Ni<al, on page 27, Vol. 2, have included him among Shí`a nobility. Authors of the six #a<í<s have all relied on his authority, and so have others. He has learned <ádíth from men like Abu Ja<ífah, Suwayd ibn Ghaflah, al-Sha`bi, `A>á' ibn Abu Raba<, all cited in Bukhári and Muslim. In Muslim, he quotes <ádíth from Karíb, Tharr ibn `Abdulláh, Bakír ibn al-Ashaj, Zayd ibn Ka`b, Sa`íd ibn Jubayr, Mujáhid, `Abdulláh ibn `Abdul-Ra<mán ibn Yazíd, Abu Selámah ibn `Abdul-Ra<mán, Mu`áwiyah ibn al-Suwayd, \abíb ibn `Abdulláh, and Muslim al-Ba>ín. Al-Thawri and Shu`bah have both cited his <ádíth in these two works, while in Bukhári, his <ádíth is cited by Ismá`íl ibn Abu Khálid. In Muslim, he is quoted by Sa`íd ibn Masrúq, Aqíl ibn Khálid, `Abdul-Malik ibn Abu Sulaymán, `Ali ibn @áli<, Zayd ibn `Abu Anísah, \ammád ibn Selámah, and al-Walíd ibn \arb. Selámah ibn Káhil died on `Ashúra of 121 A.H. 36. Sulaymán ibn Sa`íd al-Khuzá`i al-Kúfi He used to be the supreme head of the Shí`as of Iraq, the arbitrator among them, their custodian and advisor. They had all met in his house when they swore the oath of allegiance to Imám \usayn (as). He is the herald of the tawwabín (the penitants) among the Shí`as, those who rose to avenge the murder of Imám \usayn (as). They were four thousand strong who camped at Nakhíla early in Rabí` al-Tháni, 65 A.H., then marched towards `Ubaydulláh ibn Ziyád and engaged his army at Jazíra. They fought fiercely till each and every one of them died. Sulaymán, too, was martyred at a place called `Ayn al-Warda after \a#ín shot him with a deadly arrow. He was 93 years old then. His head and that of al-Musayyab ibn Najba were carried as trophies to Marwán ibn al-\akam. His biography is recorded in Vol. 6, Part One, of Ibn Sa`d's Tabaqát, and in the Isti`áb of Ibn `Abd al-Birr. All those who wrote the stories of the ancestors have recorded his biography and praised his virtues, faith and piety. He enjoyed a lofty status, a position of honour and dignity among his folks, and his word weighed heavily. He is the one who killed \awshab, the notorious enemy of the Commander of the Faithful, in a duel at @iffín. Sulaymán was keen to notice that the enemies of Ahl al-Bayt had gone astray. Traditionists have sought his audience. The a<ádíth he narrates about the Prophet (pbuh), the ones which he directly reported or those transmitted by Jubayr ibn Mu>`im relying on his authority, are recorded in both Bukhári's and Muslim's @a<í<s. In the latter, he is cited by Abu Is<aq al-Subay`i and `Adi ibn Thábit. Sulymán has narrated a<ádíth which are not included in either #a<í<s. These include a<ádíth from the Commander of the Faithful, his son Imám al-\asan al-Mujtaba (as), and Abiy. In works other than these #a<í<s, his <ádíth is transmitted by Ya<ya ibn Ya`mur, `Abdulláh ibn Yasár, and by others. 37. Sulaymán ibn Tarkhán al-Taymi al-Ba#ri A slave of Qays, the imám, he is one of the most reliable authorities on <ádíth. Ibn Qutaybah has included him among Shí`a dignitaries in his book Al-Ma`árif. Authors of the six #a<í<s, as well as others, have relied on his authority. Refer to his <ádíth in both #a<í<s through Anas ibn Málik, Abu Majáz, Bakr ibn `Abdulláh, Qatádah, and Abu `Uthmán al-Nahdi. Muslim's @a<í< quotes his <ádíth through others. In both #a<í<s, his <ádíth is cited by his son Mu`tamir, and by Shu`bah and al-Thawri. Another party cites his <ádíth in Muslim's @a<í<. He died in 143 A.H. 38. Sulaymán ibn Qarm ibn Ma`áth He is also known as Abu Dawúd al-¬abi al-Kúfi. Ibn Haban mentions him within the text of Sulaymán's biography in Al-Mízán. Ibh \abán has said, "He is a Ráfi_i - very much so." Nevertheless, A<med ibn \anbal has trusted him. At the conclusion of Sulaymán's biography as recorded in Al-Mízán, Ibn `Adi says, "The a<ádíth narrated by Sulaymán ibn Qarm are authentic. Moreover, his are by far more reliable than those related by Sulaymán ibn Arqam." Muslim, al-Nisá'i, al-Tirmithi, and Abu Dawúd have all cited his a<ádíth. When al-Thahbi mentions him, he puts the initials of these traditionists on his name. Refer to Muslim's @a<í< where Abul-Jawáb's <ádíth is narrated by Sulaymán ibn Qarm from al-A`mash, up to the Prophet (pbuh). The said <ádíth states that the Prophet (pbuh) has said that a man keeps company with those whom he loves. In the sunan, his a<ádíth quote Thábit through Anas successively saying that the Prophet (pbuh) has said: "Seeking knowledge is a religious obligation upon every Muslim." He quotes al-A`mash from `Amr ibn Murrah, from `Abdulláh ibn al-\árith, from Zuhair ibn al-Aqmar, from `Abdulláh ibn `Umer who says that al-\akam ibn Abul `Ás used to keep company with the Prophet (pbuh) and then would go and narrate it [in a twisted manner] to Quraysh; therefore, the Prophet (pbuh) denounced his behaviour and all his descendants as well till the Day of Judgment. 39. Sulaymán ibn Mahrán al-Kahili al-Kúfi al-A#la` He is one of the Shí`a nobility and a most trusted traditionist. Many a genius among Sunni men of knowledge, such as Ibn Qutaybah in his Ma`árif and al-Shahristáni in his Al-Milal wal-Ni<al, as well as many others, have all included him among Shí`a dignitaries. In his biography of Zubayd, al-Jawzjani says the following in his book Al-Mízán: "Among the people of Kúfa, there are some folks whose sect is not appreciated, yet they are the masters of <ádíth among Kúfi traditionists. Among them are: Abu Is<áq, Man#úr, Zubayd al-Yámi, al-A`mash, and other peers. People tolerate them only because they are truthful in narrating <ádíth," up to the end of his statement which clearly exposes his stupidity and prejudice. What harm can reach these dignitaries if the Ná#ibis do not appreciate their commitment to discharge the Divine commandment of seeking the Pleasure of Alláh through remaining faithful to His Prophet's kin and kith? These Ná#ibis, as a matter of fact, tolerate these men not only because they are truthful in narrating <ádíth, but rather because they are indispensable. Had they rejected these men's <ádíth, the majority of the Prophet's a<ádíth would have then been abandoned, as al-Thahbi himself admits in his Al-Mízán while discussing the biography of Abán ibn Taghlib. I think that al-Mughírah's statement: "Abu Is<áq and your A`mash have rendered Kúfa to destruction" is said due only to these men's Shí`a beliefs. Other than that, both Abu Is<áq and al-A`mash are oceans of knowledge and custodians of the prophetic legacy. Al-A`mash has left us many interesting incidents which vividly portray his greatness. One of them, for example, is included by Ibn Khallikán in al-A`mash's biograpy in Wafiyyát al-A`yán where the author states: "Hishám ibn `Abdul-Malik once wrote to al-A`mash saying: `Recount for me `Uthmán's virtues and `Ali's vices.' Al-A`mash took the letter and tossed it into his she-camel's mouth. Then he turned to the messenger and said: `This is my answer.' The messenger, however, pleaded to al-A`mash saying that his master had vowed to kill him if he did not return with an answer. He also pleaded to al-A`mash's brothers to pressure their brother to write something. Finally, he wrote: `In the Name of Alláh, Most Gracious, Most Merciful. Had `Uthmán had all the virtues of the people of the world, they would not have availed you aught, and had `Ali had in him all the vices of the people of the world, they would not have harmed you in the least; therefore, worry about your own soul, and peace be with you.'" Another anecdote is narrated by Ibn `Abd al-Birr in his chapter on the `ulema's statements evaluating each other's work in his book Jámi` Bayánul `Ilm wa Fada'ilih.[5] The author quotes `Ali ibn Khashram saying, "I have heard Abul-Fa_l ibn Músa say, `I entered the house of al-A`mash once accompanied by Abu \anífah to visit him during his sickness. Abu \anífah said: `O Abu Mu<ammad! Had I not feared my visits would be a nuisance to you, I would have visited you more often'. Al-A`mash answered, `You are a nuisance to me even at your own home; so, imagine how I feel when I have to look at your face.'" Abul-Fa_l continues to say that having left the house of al-A`mash, Abu \anífah said, `Al-A`mash never observed the fast of the month of Rama_án.' Ibn al-Khashram then asked al-Fa_l what Abu \anífah meant. Al-Fa_l answered, `Al-A`mash used to observe the su<úr during the month of Rama_án according to the Prophet's <ádíth as narrated by Huthayfah al-Yemáni.'" In fact, he used to observe the Holy Qur'ánic verse: "Therefore, eat and drink till you can distinguish the white thread from the black one, from the dawn, and complete the fast till night-time." Authors of Al-Wajíza and Bi<ár Al-Anwár have both quoted \asan ibn Sa`íd al-Nakh`i who quotes Sharík ibn `Abdulláh, the judge, saying, "I visited al-A`mash when he was sick prior to his demise. While I was there, Ibn Shabramah, Ibn Layla and Abu Hanífah entered and inquired about his health. He told them that he was suffering from an acute feebleness, that he feared God for his sins, and he almost broke in tears. Abu Hanífah then said to him: `O Father of Mu<ammad! Fear Allah! Look now after yourself. You used to narrate certain a<ádíth about `Ali which, if you denounce, would be better for you.' Al-A`mash answered: `Do you dare to say this to a man like me?' He even denounced him, and there is no need here to go into that. He was, may Alláh have mercy on his soul, as al-Thahbi describes him in his Al-Mízán, a trusted Imám. He was exactly what Ibn Khallikán had described while discussing his biography in his own Wafiyyát al-A`yán, a trustworthy and virtuous man of knowledge. Scholars have all conceded his truthfulness, equity and piety. Authors of the six #a<í< books, as well as many others besides them, have all relied on his authority. Refer to his <ádíth in Bukhári's and Muslim's @a<í< books from Zayd ibn Wahab, Sa`íd ibn Jubayr, Muslim al-Ba>ín, al-Sha`bi, Mujáhid, Abu Wá'il, Ibrahím al-Nakh`i and Abu @áli< Thakwán. He is cited in these works by Shu`bah, al-Thawri, Ibn `Aínah, Abu Mua`áwiyah Mu<ammad, Abu `Awánah, Jarír, and \af# ibn Ghiyáth. Al-A`mash was born in 61 A.H. and he died in 148 A.H., may Alláh be merciful unto him. 40. Sharík ibn `Abdulláh ibn Sinán al-Nakh`i al-Kúfi, the judge Imám Abu Qutaybah, in his Ma`árif, has unreservedly included him among Shí`a nobility. At the conclusion of Sharík's biography as recorded in Al-Mízán, `Abdulláh ibn Idrís swears that Sharík is a Shí`a. Abu Dawúd al-Raháwi is quoted in Al-Mízán, too, to have heard Sharík saying, "`Ali is the best of creation; whoever denies this fact is kafir (apostate)."[6] What he meant, of course, is that `Ali is the best of all men excluding the Prophet (pbuh), as all Shí`as believe. For this reason, al-Jawzjáni, as quoted in Al-Mízán, describes him as "biased," meaning biased towards the faith of Ahl al-Bayt and preferring it to Jawzjáni's sect. Al-Mízán also quotes Sharík's a<ádíth regarding the Commander of the Faithful. He cites Abu Rabí`ah from Ibn Buraydah from his father upto the Prophet who said: "For every Prophet there is a vicegerent and heir." He was very zealous about disseminating the knowledge pertaining to the virtues of the Commander of the Faithful, and to pressure the Omayyads to recognize and publicize his merits, peace be upon him. In his work Durrat al-Ghawwá#, al-Haríri, as in Sharík's biography in Ibn Khallikán's Wafiyyát al-A`yán, says, "Sharík had an Omayyad friend of his. One day, Sharík recounted the attributes of `Ali ibn Abu ^álib (as). His Omayyad friend said that `Ali was `a fine man.' This enraged Sharík who said, `Is this all that can be said about `Ali, that he was a fine man, no more?'"[7] At the conclusion of Sharík's biography as stated in Al-Mízán, Ibn Abu Shaybah has quoted `Ali ibn \akim ibn Qádim citing `Ali saying that once a complaint was brought with a man to Sharík's attention. The man said: "People claim that your mind is doubtful." Sharík answered: "You fool! How can I ever be doubtful?! I wish I had been present in the company of `Ali to let my sword be drenched with the blood of his enemies." Anyone who studies Sharík's life-style will be convinced that the man was a very loyal follower of the path of Ahl al-Bayt (as). He transmitted a great deal of traditions narrated by the most learned followers of Ahl al-Bayt. His son `Abdul-Ra<mán has said, "My father has learned queries from Ja`fer al-Ju`fi, in addition to ten thousand rare traditions." `Abdulláh ibn al-Mubárak is quoted in Al-Mízán saying, "Sharik is more knowledgeable about the Kúfians' <ádíth than Sufyán. He was an avowed enemy of `Ali's foes, one who spoke ill of them." `Abdul-Salám ibn \arb once asked him: "Why don't you visit a sick brother of yours?" He inquired: "And who is that?" The man answered: "Málik ibn Maghúl." Sharik, as stated in the latter's biography in Al-Mízán, then said: "Anyone who speaks ill of `Ali and `Ammar is surely no brother of mine." Once the name of Mu`áwiyah was mentioned in his presence and was described as "clement." Sharík, as stated in his biography in Al-Mízán as well as in Ibn Khallikán's Wafiyyát al-A`yán, said: "Whoever discards equity and fights `Ali can never be clement." He narrated one <ádíth from Á#im, Tharr, `Abdullah ibn Mas`úd successively indicating that the Prophet (pbuh) had said: "If you see Mu`áwiyah on my pulpit, kill him." This is quoted by al-^abari, and al-^abari in turn is quoted by al-Thahbi while the latter discusses the biography of Abbád ibn Ya`qúb. Ibn Khallikán's Wafiyyát includes a biography of Sharík where the author quotes a dialogue between Sharík and Mi#`ab ibn `Abdulláh al-Zubairi, in the presence of the `Abbaside ruler al-Mahdi. Mi#`ab asked Sharík: "Do you really belittle Abu Bakr and `Umer?" up to the conclusion of the incident. In spite of all of this, al-Thahbi has described him as a "truthful imám." He also quotes Ibn Ma`ín saying that Sharík is "truthful, trustworthy." At the conclusion of the biography, the author states: "Sharík was a bastian of knowledge. Is<áq al-Azraq learned from him nine thousand a<ádíth." He also quotes Tawbah al-\alabi saying, "We were at Ramla once, and someone wondered who the nation's man was. Some people said it was Lahí`ah, while others said it was Málik. We asked `Ísa ibn Yúnus to state his view. He said: `The nation's man is Sharík,' who was then still alive." Muslim and authors of the four books of sunan have all relied on Sharík's authority. Refer to his <ádíth as they quote it transmitted by Ziyád ibn Alaqah, `Ammár al-Thihni, Hishám ibn `Urwah, Ya`li ibn `A>á', `Abdul-Malik ibn `Umayr, `Ammárah ibn al-Qa`qá` and `Abdullah ibn Shabramah. These reporters have cited Sharík's <ádíth from Ibn Shaybah, `Ali ibn \ákim, Yúnus ibn Mu<ammad, al-Fa_l ibn Músa, Mu<ammad ibn al-@abá<, and `Ali ibn \ajar. He was born in either Khurasán or Bukhára in 95 A.H., and he died in Kúfa on a Saturday early in Thul-Qi`dah, 177 or 178. 41. Shu`bah ibn al-\ajjáj Abul-Ward al-`Atki al-Wasi>i (Abu Ba#>ám) Born in Wási> but lived in Ba#ra, Abu Ba#>ám is the first to inquire in Iraq about traditionists, and he is credited with helping the weak and the abandoned. He is considered among Shí`a nobility by many highly intellectual Sunni scholars such as Qutaybah in his Al-Ma`árif, and al-Shahristáni in his Al-Milal wal-Ni<al. Authors of the six #a<í< books and others have all relied on his authority. His <ádíth is ascertained in Bukhári's and Muslim's #a<í< books as transmitted by Abu Is<áq al-Subai`i, Ismá`íl ibn Abu Khálid, Man#úr, al-A`mash and others. In both Bukhári's and Muslim's books, his <ádíth is cited by Mu<ammad ibn Ja`fer, Ya<ya ibn Sa`íd al-Qa>>án, `Uthmán ibn Jabalah and others. He was born in 83 and he died in 160 A.H., may Alláh be merciful on him. 42. @a`#á`ah ibn @aw<án ibn \ajar ibn al-\árith al-`Abdi Imám Ibn Qutaybah describes him on page 206 of his Ma`árif as one of the famous Shí`a dignitaries. Ibn Sa`d states on page 154, Vol. 6, of his Tabaqát: "[@a`#á`ah] is very well known all over Kúfa as an orator and a companion of `Ali with whom he has witnesed the Battle of the Camel together with his brothers Zayd and Sí<án sons of @aw<án. Sí<án is known as an orator before @a`#á`ah, and he was the standard-bearer during the Battle of the Camel.[8] Having been killed, Sí<án was succeeded in bearing the standard by @a`#á`ah. @a`#á`ah has narrated <ádíth from Imám `Ali (as), and also from `Abdulláh ibn `Abbás. He is a trusted traditionist although the a<ádíth he has narrated are not many." Ibn `Abd al-Birr mentions him in his Isti`áb saying: "He accepted Islam during the life-time of Prophet Mu<ammad (pbuh) although he never met him in person due to his being very young then." He is chief among his tribesmen, descendants of `Abd al-Qays. He is quite an eloquent orator, a man of wisdom who has acquired a total command over the language. He is, indeed, a man of piety, virtues, and wisdom. He is counted among the companions of `Ali, peace be upon him. Ya<ya ibn Ma`ín is quoted saying that @a`#á`ah, Zayd and Sí<án sons of @aw<án are all orators, and that Zayd and Sí<án were killed during the Battle of the Camel. He also cites a critical problem which `Umer, then caliph, could not solve; therefore, the caliph delivered a sermon in which he asked people for their suggestions. @a`#á`ah, then a youth, stood and clarified its complexity and put forth a suggestion to it which was unanimously accepted. This should not surprise the reader since the descendants of @aw<án were among the most prominent masters of Arabia, pillars in virtue and descent. Ibn Qutaybah mentions them on page 138 of his chapter on renown dignitaries and men of influence in his Ma`arif. The author says: "@aw<án's descendants were Zayd ibn @aw<án, @a`#á`ah ibn @aw<án, Sí<án ibn @aw<án, of Banu `Abd al-Qays." He adds: "Zayd was among the best of men. He narrated saying that the Prophet (pbuh) had said: `Zayd is indeed a good man, and Jandab - what a man he is!' People inquired: `Why do you mention these men alone?' The Prophet answered: `The arm of one of them will precede in thirty years the rest of his body in entering Paradise, while the other will deal heavy blows so that right is distinguished from wrong.' The first, as it came to pass, participated in Jalawlá' Battle where his arm was chopped off. He also participated in the Battle of the Camel on the side of `Ali (as). He asked the Imám: `O Commander of the Faithful! It looks like I am going to meet my fate.' The Imám (as) asked him, `How do you know that, O father of Sulaymán?' He answered: `I have seen in a vision my arm stretching from heaven to pull me away from this world.' He was killed by `Amr ibn Yathribi, while his brother Sí<án was killed during the Battle of the Camel." It is no secret that the Prophet's prophecy regarding Zayd's arm preceding the rest of his body in entering Paradise is regarded by all Muslims as a testimony for his prophethood, a sign of the truth of the religion of Islam, and a recognition of the men of truth. All biographies of Zayd have mentioned it. Refer to his biography in Al-Isti`áb, Al-I#ábah, and others. Traditionists have recorded the above, each in his own way of wording it, adding that [in "spite" of his being Shí`a] he was promised Paradise; so, praise be to the Lord of the Worlds. Al-`Asqaláni mentions @a`#á`ah ibn @aw<án in Part Three of his I#ába, saying: "He narrates traditions about `Uthmán and `Ali (as). He has participated in the Battle of @iffín on `Ali's side. He is an eloquent orator who has encounters with Mu`áwiyah." Al-Sha`bi has said: "I used to learn how to deliver sermons from him."[9] Abu Is<áq al-Subai`i, al-Minhal ibn `Amr ibn Barídah, and others have all cited his <ádíth. Al-`Alá'i, narrating Ziyád's encounters, says that once al-Mughírah banished @a`#á`ah, in accordance to an edict which he had received from Mu`áwiyah, from Kúfa to Jazírah, or to Ba<rain (some historians say to the island of Ibn Fakkán), where he died in banishment just as Abu Tharr al-Ghifári had died before him in the Rabatha desert (southern Iraq). Al-Thahbi mentions @a`#á`ah and describes him as "a well-known and trusted traditionist," citing testimonies to his trustworthiness from Ibn Sa`d and Nisá'i, and marking his name to indicate that al-Nisá'i relies on his authority. Whoever does not rely on his authority does not in fact harm anyone but his own self, as the holy Qur'án says: "We have not done them any harm; they have only harmed their own selves." 43. ^awús ibn Kísán al-Khawláni al-Hamadáni al-Yamáni He is `Abdul-Ra<mán's father. His mother is Persian, and his father is Ibn Qási>, a Namri slave of Bajír ibn Raysán al-\imyari. Sunni intellectuals regard him a Shí`a without any question. Among their dignitaries, al-Shahristáni mentions him in his Al-Milal wal-Ni<al, and Ibn Qutaybah in his Al-Ma`árif. Authors of the six #a<í< books, as well as others, have all relied on his authority. Refer to his <ádíth in both #a<í< books where he cites Ibn `Abbás, Ibn `Umer and Abu Hurayrah, and in Muslim's @a<í< where he cites `Áyesha, Zayd ibn Thábit, and `Abdulláh ibn `Umer. His <ádíth is recorded in Bukhári alone as transmitted by al-Zuhri, and in Muslim by many renown traditionists. He died in Mecca while performing the rite of pilgrimage one day before the day of Tarwiya (i.e. on the 7th of Thul-\ijjah), in either 104 or 106 A.H. His funeral was quite eventful. His coffin was carried by `Abdulláh son of al-\asan son of the Commander of the Faithful (as). He was vying with others to carry it, so much so that his headwear dropped, and his clothes were torn from the back side by the stampede, as narrated by Ibn Khallikán in his biography of ^awús in Wafiyyát al-A`yán. 44. |álim ibn `Amr ibn Sufyán, Abul-Aswad al-Du'ali His being a Shí`a and a faithful adherent to the faith during the wilayat of Imáms `Ali, al-\asan and al-\usayn, as well as other members of the Ahl al-Bayt, peace be upon all of them, is more visible than the sun, and it requires no reiteration.[10] We have dealt with it in detail in our work Mukhta#ar al-Kalám fí Muallifí al-Shí`a min @adr al-Islam. His being a Shí`a is a matter which nobody disputes. In spite of this fact, authors of the six #a<í< books have relied on his authority. Refer to his <ádíth about `Umer ibn al-Kha>>áb in Bukhári's @a<í<. In Muslim's, his <ádíth is cited by Abu Músa and `Umrán ibn \a#ín. In both #a<í< books, his <ádíth is cited by Ya<ya ibn Ya`mur. In Bukhári's, `Abdulláh ibn Buraydah quotes him, and in Muslim's, his <ádíth is narrated by his son Abu \arb. He died, may Alláh Almighty have mercy on him, at the age of 85 in Ba#rah in 99 A.H. by the plague which devastated the city. He is the one who laid down the foundations of Arabic grammar according to rules which he learned from the Commander of the Faithful (as), as we have expounded in our book Al-Mukhtasar. 45. `Ámr ibn Wá'ilah ibn `Abdullah ibn `Umer al-Laithi al-Makki Also known as Abul-^ufayl, he was born in the same year when the Battle of U<ud took place, i.e. 3 A.H. He was for eight years contemporary of the Prophet (pbuh). Ibn Qutaybah has included him among so-called "extremist Rafi_is," stating that he was al-Mukhtár's standard-bearer and the last of the #a<ábah to die. Ibn `Abd al-Birr has mentioned him in his chapter on kunayát in his Isti`áb saying, "He resided in Kúfa, and he accompanied `Ali (as) in all his battles. When `Ali (as) was killed, he left for Mecca." He concludes by saying, "He was a virtuous and wise man, swift in providing an accurate answer, eloquent. He was also one of the Shí`as of `Ali, peace be upon him." He also indicates that "Once, Abul-^ufayl approached Mu`áwiyah and the latter asked him: `For how long have you mourned the death of your friend Father of al-\asan (as)?' He answered: `I have grieved as much as the mother of Moses grieved when she parted with her son, and I complain unto Alláh for my shortcomings.' Mu`áwiyah asked him: `Were you among those who enforced a siege around `Uthmán's house?' He answered: `No; but I used to visit him.' Then Mu`áwiyah asked him: `What stopped you from rescuing him?' He retorted: `What about you? What stopped you from doing so when sure death surrounded him, while you were in Syria a master among his subjects?!' Mu`áwiyah replied: `Can't you see that avenging his murder is an indication of my support?' `Ámir then told Mu`áwiyah that he acted exactly like the one implied in the verses composed by the brother of Ju`f the poet in which the latter says: `You mourn my death, yet while I was alive, you did not even sustain me against starvation.'" Al-Zuhri, Abul-Zubair, al-Jaríri, Ibn Abul-\a#ín, `Abdul-Malik ibn Abjar, Qatádah, Ma`rúf, al-Walíd ibn Jámi`, Man#úr ibn \ayyán, al-Qásim ibn Abu Bardah, `Amr ibn Dínár, `Ikremah ibn Khálid, Kulthúm ibn \abíb, Furát al-Qazzáz, and `Abdul-Azíz ibn Ráfi` have all narrated his <ádíth as it exists in Muslim's and Bukhári's @a<í< books. Bukhári's work contains traditions of the Prophet (pbuh) regarding the pilgrimage which are narrated by Abul-^ufayl. He describes the Prophet's characteristics, and he narrates about the prayers and signs of prophethood from Ma`áth ibn Jabal, and he narrates about fate from `Abdulláh ibn Mas`úd. He narrates from `Ali (as), Huthayfah ibn al-Yemáni, `Abdulláh ibn `Abbás and `Umer ibn al-Kha>>áb, as is well-known by all researchers of Muslim's <ádíth besides that of the authors of his musnads. Abul-^ufayl, may Alláh Ta`ála encompass his soul with His mercy, died in Mecca in 100 A.H. (some say in 102, while still others say 120), and Alláh knows best. 46. `Abbád ibn Ya`qúb al-Asadi al-Ruwájni al-Kúfi He is mentioned by Dár Qu>ni who says, "`Abbád ibn Ya`qúb is a truthful Shí`a." Ibn \ayyán mentions him and says, "`Abbád ibn Ya`qúb used to invite people to Rafi_ism." Ibn Khuzaymah says, "`Abbád ibn Ya`qúb is a man whose traditions are never doubted, though his faith is questioned, etc." `Abbád narrates from al-Fa_l ibn al-Qásim, Sufyán al-Thawri, Zubayd, Murrah, that Ibn Mas`úd used to interpret the verse "Alláh has spared the Believers from fighting" (Qur'án, 25:33) to imply that they were spared from fighting `Ali. He quotes Sharík, `Á#im, Tharr, from `Abdulláh who has stated that the Messenger of Alláh (pbuh) has said: "When you see Mu`áwiyah on my pulpit, kill him." This <ádíth is recorded by ^abari and others. `Abbád says that anyone who does not mention in his daily prayers that he dissociates himself from the enemies of the Prophet's progeny (as) shall be resurrected in their company. He also says, "Alláh Almighty is too fair to let ^al<ah and al-Zubayr enter Paradise; they fought `Ali after swearing allegiance to him." @áli< al-Jazrah has said: "`Abbád ibn Ya`qúb used to denounce `Uthmán." `Abbad al-Ahwázi quotes his trusted authorities saying that `Abbád ibn Ya`qúb used to denounce "their" ancestors. In spite of all this, Sunni Imáms like al-Bukhári, al-Tirmithi, Ibn Májah, Ibn Khuzaymah, and Ibn Abu Dawúd rely on his authority, their mentor, in whom they all place their trust. In spite of his intolerance and prejudice, Abu \átim has mentioned him and said that he is a trusted shaykh. Al-Thahbi mentions him in his Al-Mízán and says, "He is one of the extremist Shí`as, leaders of innovators; yet he is truthful when narrating <ádíth." He goes on to mention what has already been stated above regarding `Abbád's views. Al-Bukhári quotes him directly while discussing tawhid in his own #a<í<. He died, may Alláh be merciful unto him, in Shawwál of 150 A.H. Al-Qásim ibn Zakariyyah al-Mu>arraz has intentionally misquoted `Abbád's statements regarding the digging the sea and the flow of its water, and we seek refuge with Alláh against telling lies about the Believers; He is surely the One Who foils their schemes. 47. `Abdulláh ibn Dawúd He is father of `Abdul-Ra<mán al-Hamadani al-Kúfi. He resided in Al-\arbiyya, a Ba#rah suburb. Qutaybah has included him among renown Shí`a personalities in his own Al-Ma`árif, and al-Bukhári has relied on his authority in his own @a<í<. Refer to his <ádíth from al-A`mash, Hishám ibn `Urwah and Ibn Juray<. His <ádíth is narrated in Bukhári's @a<í< by Musaddid, `Amr ibn `Ali, and, in some places, by Na#r ibn `Ali. He died in 212. 48. `Abdulláh ibn Shaddád ibn al-Hád Al-Hád's full name is Usámah ibn `Abdulláh ibn Jábir ibn al-Bashír ibn `A>warah ibn `Ámir ibn Málik ibn Laith al-Laithi al-Kúfi Abul-Walíd, a companion of the Commander of the Faithful (as). His mother is Salma daughter of `Ámis al-Khayth`ami, sister of Asmá'. He is nephew, from the mother's side, of `Abdulláh ibn Ja`fer and Mu<ammad ibn Abu Ja`fer, and brother of `Amára daughter of \amzah ibn `Abdul-Mu>>alib from the mother's side. Ibn Sa`d includes him among residents of Kúfa who were distinguished for their fiqh and knowledge and who belong to the tabi`ín. At the conclusion of his biography, the author states on page 86 of Vol. 6 of his ^abaqát: "During the reign of `Abdul-Ra<mán ibn Mu<ammad ibn al-Ash`ath, `Abdulláh ibn Shaddád was among those who recite the Holy Qur'án and know it by heart and who fought al-\ajjáj, and he was killed during the Dujail Battle." He also says, "He was a trustworthy faqíh who narrated a great deal of <ádíth, and he was a Shí`a." The battle referred to above took place in 81 A.H. All authors of the #a<í< books have relied on the authority of `Abdulláh ibn Shaddád. His <ádíth is quoted by Is<áq al-Shaybáni, Ma`bid ibn Khálid and Sa`d ibn Ibráhím. Their a<ádíth from `Abdulláh ibn Shaddád exist in both #a<í< books as well as in others, in addition to all musnads. Al-Bukhári and Muslim quote his <ádíth as transmitted from `Ali (as), Maymúna and `Áyesha. 49. `Abdullah ibn `Umer ibn Mu<ammad ibn Abán ibn @áli< ibn `Umayr al-Qarashi al-Kúfi Also known as Mishkadánah, he is mentor of Muslim, Abu Dawúd, al-Baghwi, and many other peers who all learned <ádíth from him. Abu \átim has mentioned him testifying to his truthfulness. He quotes his <ádíth and states that he is a Shí`a. @áli< ibn Mu<ammad ibn Jazrah has mentioned him and said that he is a Shí`a "extremist." In spite of this, `Abdulláh ibn A<med has narrated <ádíth from his father. Abu \átim states that Mishkadánah is trustworthy. Al-Thahbi has mentioned him in his Al-Mízán, describing him as "a truthful man who has learned a great deal of <ádíth from Ibn al-Mubárak, al-Dár Wardi, and their group of scholars. Muslim, Abu Dawúd, al-Baghwi and many others have recorded a great deal of his a<ádíth." He has marked his name with the initials of Muslim and Abu Dawúd indicating thereby their reliance on his <ádíth, and quoting what the learned scholars named above have said about him. He has also stated that he died in 239 A.H. Refer to his <ádíth in Muslim's @a<í< as transmitted through `Abdah ibn Sulaymán, `Abdulláh ibn al-Mubárak, `Abdul-Ra<mán ibn Sulaymán, `Ali ibn Háshim, Abul-A<wa#, \usayn ibn `Ali al-Ju`fi and Mu<ammad ibn Fu_ayl. In his chapter dealing with causes of dissension, Muslim quotes his <ádíth directly. Abul-`Abbás al-Sarráj has said that he died either in 238 or 237 A.H. 50. `Abdulláh ibn Lahí`ah ibn `Uqbah al-\adrami, Egypt's judge and scholar In his Ma`árif, Ibn Qutaybah has included him among famous shaykhs. In his biography of `Abdulláh ibn Lahí`ah in his Al-Mízán, Ibn `Adi has described him as an "extremist Shí`a." Quoting ^al<ah, Abu Ya`li states: "Abu Lahí`ah has said: `\ay ibn `Abdulláh al-Ghafári has narrated through the authority of Abu `Abdulláh Ra<mán al-\ibli from `Abdulláh ibn `Umer that during his sickness (which preceded his demise), the Messenger of Alláh (pbuh) told us to fetch his brother. We brought him Abu Bakr, but he turned away from him and said: `I had asked for my brother'. We then brought `Uthmán, but again the Messenger of Alláh (pbuh) turned away from him. `Ali (as) was then brought in his presence. He covered him with his own mantle and inclined his head on his shoulder for a while (as if he was whispering something in his ear). When `Ali left, people asked him: `What has the Prophet (pbuh) said to you?' He answered: `He has taught me a thousand chapters each of which leads to a thousand sections.'" Al-Thahbi mentions him in his Al-Mízán, marking his name with DTQ to denote who among the authors of the #a<í< books quotes him [i.e. Abu Dawúd, al-Tirmithi, and Dár Qu>ni. Refer to his <ádíth in al-Tirmithi's @a<í<, Abu Dawúd and all musnads. Ibn Khallikán has greatly praised him in his Wafiyyát al-A`yán. Refer to his <ádíth in Muslim's #a<í< as transmitted by Yazíd ibn Abu \abíb. In his book Al-Jam` Bayna Kitabay Abu Nasr al-Kalabathi wa Abu Bakr al-Asbahani [Compilation of Both Books of Abu Na#r al-Kalabáthi and Abul-Faraj al-A#baháni, al-Qay#aráni includes him among Bukhári's and Muslim's reliable authorities. Ibn Lahí`ah died on Sunday, mid-Rabí`ul Ákhir, 174 A.H. 51. `Abdulláh ibn Maymún al-Qaddá< al-Makki A friend of Imám Ja`fer ibn Mu<ammad al-@ádiq (as), he is relied upon by al-Tirmithi. Al-Thahbi mentions him and marks his name with al-Tirmithi's initials as an indication that the latter cites his <ádíth. He adds saying that he narrates <ádíth through the authority of Imam Ja`fer ibn Mu<ammad al-@ádiq (as), and of ^al<ah ibn `Umer. 52. `Abdul-Ra<mán ibn @áli< al-Azdi His name is Abu Mu<ammad al-Kúfi. His friend and student `Abbás al-Dúri says that he was a Shí`a. Ibn `Adi mentions him and says, "He is burnt in the fire of Shí`ism." @áli< Jazrah says that `Abdul-Ra<mán used to oppose `Uthmán. Abu Dawúd says that `Abdul-Ra<mán has compiled a book containing the vices of some of the companions of the Prophet (pbuh), and that he is a bad person. In spite of all this, both `Abbás al-Dúri and Imám al-Baghwi narrate his <ádíth. Al-Nisá'i has quoted him. Al-Thahbi has referred to him in his Al-Mízán and marked his name with al-Nisá'i's initials as an indication of the latter's reliance on him. He also quotes what the Imams (among the Sunnis) have said about him as stated above. He indicates that Ma`ín trusts him, and that he died in 235. Refer to his <ádíth in the Sunan books as transmitted through Sharík and a group of his peers. 53. `Abdul-Razzáq ibn Humám ibn Náfi` al-\imyari al-San`áni One of the Shí`a nobility and honourable ancestry, he is included by Ibn Qutaybah among renown Shí`as in his Ma`árif. Ibn al-Athír, on page 137, Vol. 6, of his Al-Taríkh Al-Kámil, mentions `Abdul-Rázzaq's death in the end of the events of 211 A.H. thus: "In that year, the traditionist `Abdul-Razzáq ibn Humám al-San`áni, one of A<med's Shí`a mentors, died." Al-Muttaqi al-Hindi mentions him while discussing <ádíth number 5994 in his Kanz al-`Ummál, on page 391, Vol. 6, stating that he is a Shi`a. Al-Thahbi, in his Al-Mízán, says, "`Abdul-Razzáq ibn Humám ibn Náfi`, Abu Bakr al-\imyari's mentor, is a Shí`a dignitary of @an`á, was one of the most trusted traditionists among all scholars." He narrates his biography and adds: "He has written a great deal, authoring [in particular] Al-Jámi` Al-Kabír. He is a custodian of knowledge sought by many people such as A<med, Is<áq, Ya<ya, al-Thahbi, al-Ramádi, and `Abd." He discusses his character and quotes al-`Abbás ibn `Abdul-`A~ím, accusing him of being a liar. He states that al-Thahbi has denounced such an accusation. He says, "Not only Muslim, but all those who have memorized <ádíth have agreed with al-`Abbás, while the Imáms of knowledge rely on his authority." He goes on to narrate his biography, quoting al-^ayálisi saying: "I have heard Ibn Ma`ín say something from which I became convinced that `Abdul-Razzáq was a Shí`a. Ibn Ma`ín asked him: `Your instructors, such as Mu`ammar, Málik, Ibn Juray<, Sufyán, al-Awzá`i, are all Sunnis. Where did you learn the sect of Shí`ism from?' He answered: `Ja`fer ibn Sulaymán al-|ab`i once paid us a visit, and I found him to be virtuous and rightly guided, and I learned Shí`ism from him.'" `Abdul-Razzáq, as quoted above, statement in which he says that he is a Shí`a indicates that he has learned Shí`ism from Ja`fer al-|ab`i, but Mu<ammad ibn Abu Bakr al-Muqaddimi thinks that Ja`fer al-|ab`i himself has learned Shí`ism from `Abdul-Razzáq. He even denounces `Abdul-Razzáq for this reason. In Al-Mízán, he is quoted as saying, "I wish I had lost `Abdul-Razzáq for good. Nobody has corrupted Ja`fer's beliefs other than he." The "corruption" to which he refers is Shí`ism! Ibn Ma`ín has heavily relied on `Abdul-Razzáq's authority, in spite of his "admission" that he is a Shí`a as stated above. A<med ibn Abu Khayth`amah, as in `Abdel-Razzáq's biography in Al-Mízán, has said, "It has been said to Ibn Ma`in that A<med says that `Ubaydulláh ibn Músa rejects `Abdul-Razzáq's <ádíth because of his Shi`a beliefs. Ibn Ma`in has responded thus: `I swear by Alláh, Who is the only God, that `Abdul-Razzáq is a hundred times superior to `Ubaydulláh, and I have heard `Abdul-Razzáq's <ádíth and found it to be many times more in volume than `Ubaydulláh's.'" Also in `Abdel-Razzáq's biography in Al-Mízán, Abu @áli< Mu<ammad ibn Ismá`íl al-¬irári is quoted saying, "While we were in San`á guests of `Abdul-Razzáq, we heard that A<med and Ibn Ma`ín, joined by others, had rejected `Abdul-Razzáq's <ádíth, or say disliked it, because of the traditionist being a Shí`a. The news deeply depressed us. We thought that we had spent our resources and taken the trouble to make the trip there all in vain. Then I joined the pilgrims for Mecca where I met Ya<ya and asked him about this issue. He, as stated in `Abdel-Razzáq's biography in Al-Mízán, said: `O Abu @áli<! Even if `Abdul-Razzáq abandons Islam altogether, we shall never reject his <ádíth.'" Ibn `Adi has mentioned him and said: "`Abdul-Razzáq has reported a<ádíth dealing with virtues, but nobody has endorsed them.[11] He also counts the vices of certain people, which views are rejected by others;[12] above all, he is believed to be a Shí`a." In spite of all this, A<med ibn \anbal was asked once, as indicated in `Abdel-Razzáq's biography in Al-Mízán, whether he knew of any <ádíth better than that reported by `Abdul-Razzáq, and his answer was negative. Ibn al-Qay#aráni states at the conclusion of `Abdul-Razzáq's biography in his own book Al-Jámi` Bayna Rijálul @a<í<ain, quoting Imám A<med ibn \anbal saying, `If people dispute Mu`ammar's <ádíth, then the final arbitrator is `Abdul-Razzáq.' Mukhlid al-Shu`ayri says that he was once in the company of `Abdul-Razzáq when a man mentioned Mu`áwiyah. `Abdul-Razzáq, as stated in his biography in Al-Mízán, then said: `Do not spoil our meeting by mentioning the descendants of Abu Sufyán.'" Zayd ibn al-Mubárak has said: "We were in the company of `Abdul-Razzáq once when we recounted ibn al-\adthán's <ádíth. When `Umer's address to `Ali and al-`Abbás: `You (i.e. `Abbás) have come to demand your inheritance of your nephew (the Prophet, peace be upon him and his progeny), while this man (i.e. `Ali) has come to demand his wife's inheritance of her father' was read, `Abdul-Razzáq, as stated in his biography in Al-Mízán, said: `Behold this shameless, impertinent man using `nephew' and `father' instead of `the Messenger of Alláh (pbuh)'!" In spite of all this, all compilers of <ádíth have recorded his traditions and relied on his authority. It has even been said, as Ibn Khallikán states in his Wafiyyát al-A`yán, that people did not travel to anyone after the demise of the Prophet (pbuh) as often as they did to `Abdul-Razzáq's. He is quoted by the Imáms of contemporary Muslims such as Sufyán ibn `Ayínah, among whose mentors `Abdul-Razzáq himself was one, A<med ibn \anbal, Ya<ya ibn Ma`ín, and others. Refer to his <ádíth in all the #a<í< books, as well as all musnads, which all contain quite a few of his a<ádíth. He was born, may Alláh have mercy on his soul, in 211 A.H. He was contemporary to Abu `Abdulláh Imám al-@ádiq (as) for twenty-two years.[13] He died during the first days of the Imámate of Imám Abu Ja`fer al-Jawád (as), nine years before the Imám's demise;[14] may Alláh resurrect him in the company of these Imams to whose service, seeking of the Pleasure of Alláh, he sincerely dedicated his life. 54. `Abdul-Malik ibn `Ayán He is brother of Zarárah, \amrán, Bakír, `Abdul-Ra<mán, Málik, Músa, Daris, and Umm al-Aswad, all descendants of `Ayan, and all are notable Shí`as. They have won the sublime cup for serving the Islamic Sharí`a, and they have produced a blessed and righteous progeny that adheres to their sect and views. Al-Thahbi mentions `Abdul-Malik in his Al-Mízán, citing Abu Wá'il and others quoting Abu \átim saying that he has reported authentic a<ádíth, and that Ma`ín has said that there is nothing wrong with his <ádíth, while another authority testifies thus: "He is truthful, yet he is Rafidi, too." Ibn Ayínah has said: "`Abdul-Malik, a Ráfi_i, has reported <ádíth to us." Abu \átim says that he is among the earliest to embrace Shí`a Islam, and that his <ádíth is authentic. Both Sufyans have transmitted his <ádíth and reported it well-documented by others. In his book Al-Jámi` Bayna Rijálul @a<í<ain, Ibn al-Qay#aráni, as quoted in both works by Sufyán ibn A`yínah, has this to say about him: "`Abdul-Malik ibn `Ayán, brother of \amrán al-Kúfi, was a Shí`a whose <ádíth about tawhid is recorded by Bukhári as transmitted by Abu Wá'il, and about imán as recorded in Muslim's." He died during the life-time of Imám al-@ádiq (as) who earnestly invoked the Almighty's mercy upon him. Abu Ja`fer ibn Bábawayh has reported that Imám al-@ádiq (as), accompanied by his disciples, visited `Abdul-Malik's gravesite in Medina. May he receive the good rewards and live eternally in peace. 55. `Ubaydulláh ibn Músa al-`Abasi al-Kúfi He is al-Bukhári's mentor, as the latter acknowledges on page 177 of his @a<í<. Ibn Qutaybah has included him among traditionists in his work Al-Ma`árif, stating that the man is a Shí`a. When he recounts a roll call of notable Shí`as in his chapter on sects on page 206 of his book al-Ma`árif, he includes `Ubaydulláh among them. On page 279, Vol. 6, of his ^abaqát, Ibn Sa`d narrates `Ubaydulláh's biography without forgettig to indicate that he is a Shí`a, and that he narrates <ádíth supportive of Shí`ism, thus, according to Ibn Sa`d, weakening his <ádíth in the eyes of many people. He also adds saying that `Ubaydulláh is also very well familiar with the Holy Qur'án. He records on page 139, Vol. 6, of his Al-Kámil the date of his death at the conclusion of events that took place in 213 A.H., stating: "`Ubaydulláh ibn Músa al-`Abasi, the jurist, was a Shí`a who taught al-Bukhári as the latter himself acknowledges in his @a<í<." Al-Thahbi mentions him in his Al-Mízán saying, "Ubaydulláh ibn Músa al-`Abasi al-Kúfi, al-Bukhári's mentor, is no question trustworthy, but he also is a deviated Shí`a." Yet the author admits that both Abu \átim and Ma`ín have trusted his <ádíth. He says, "Abu \átim has said that the <ádíth narrated by Abu Na`ím is more authentic, yet `Ubaydulláh's is more authentic than all of them when it comes to the a<ádíth transmitted by Isrá'íl." A<med ibn `Abdulláh al-Ajli has said, "`Ubaydulláh ibn Músa is very knowledgeable of the Holy Qur'án, a major authority therein. I have never seen him arrogant or conceited, and he was never seen laughing boisterously." Abu Dawúd says, "`Ubaydulláh ibn al-`Abasi was a Shí`a heretic." At the conclusion of the biography of Ma>ar ibn Maymún in Al-Mízán, al-Thahbi states: "`Ubaydulláh, a Shí`a, is trustworthy." Ibn Ma`ín used to learn <ádíth from `Ubaydulláh ibn Músa and `Abdul-Razzáq knowing that they were both Shí`as. In Thahbi's Al-Mízán, while documenting `Abdul-Razzáq's biography, the author quotes A<med ibn `Ali Khaythamah saying, "I inquired of Ibn Ma`ín once regarding what I heard about A<med's alleged rejection of `Ubaydulláh ibn Músa's <ádíth because of his being a Shí`a. Ibn Ma`ín answered: `I swear by Allah Who has no associate that `Abdul-Razzaq is superior to `Ubaydulláh a hundred times, and I have heard from `Abdul-Razzáq many times more a<ádíth than I heard from `Ubaydulláh.'" Sunnis, like all others, rely on `Ubaydulláh's <ádíth in their respective #a<í< books. Refer to his <ádíth in both #a<í< books transmitted by Shaybán ibn `Abdul-Ra<mán. Bukhári's @a<í< quotes his <ádíth as reported by al-A`mash ibn `Urwah and Ismá`íl ibn Abu Khálid. His <ádíth as recorded in Muslim's @a<í< is reported from Isrá'íl, al-\asan ibn @áli<, and Usámah ibn Zayd. Al-Bukhári quotes him directly. He is also quoted directly by Is<áq ibn Ibráhím, Abu Bakr ibn Abu Shaybah, A<med ibn Is<áq al-Bukhári, Ma<múd ibn Ghaylán, A<med ibn Abu Saríj, Mu<ammad ibn al-\asan ibn Ashkáb, Mu<ammad ibn Khálid al-Thahbi, and Yúsuf ibn Músa al-Qa>>án. Muslim quotes his <ádíth as reported by al-\ajjáj ibn al-Shá`ir, al-Qásim ibn Zakariyyah, `Abdulláh al-Darmi, Is<áq ibn al-Mansúr, Ibn Abu Shaybah, `Abd ibn \amíd, Ibráhím ibn Dínár, and Ibn Namír. Al-Thahbi states in his Al-Mízán that `Ubaydulláh died in 213 A.H. adding, "He was well known for his asceticism, adoration, and piety." His death took place in early Thul-Qi`da; may Alláh Almighty sanctify his resting place. 56. `Uthmán ibn `Umayr `Abdul-Yaq~án al-Thaqafi al-Kúfi al-Bijli He is also known as `Uthmán ibn Abu Zar`ah, `Uthmán ibn Qays, and `Uthmán ibn Abu \amíd. Abu A<med al-Zubayri says that `Uthmán believes in the return. A<med ibn \anbal says, "Abu Yaq~án was joined in dissenting by Ibráhím ibn `Abdulláh ibn \asan." Ibn `Adi says the following about him: "He has embraced the bad sect, and he believes in the return, although trusted authorities have quoted him knowing that he was weak." The fact of the matter is that whenever some people desire to belittle a Shí`a traditionist and undermine his scholarly ability, they charge him with preaching the concept of the return. Thus have they done to `Uthmán ibn `Umayr, so much so that Ibn Ma`ín has said: "There is really nothing wrong with `Uthmán's <ádíth." In spite of all attacks on him, al-A`mash, Sufyan, Shu`bah, Sharík and other peers have not in the least hesitated to quote him. Abu Dawúd, al-Tirmithi and others have all quoted him in their sunan and relied on his authority. Refer to his <ádíth as they record it through Anas and others. Al-Thahbi has documented his biography and quoted the statements by notable scholars as cited above, putting DTQ on his name to indicate who among the authors of the sunan quote him. 57. `Adi ibn Thábit al-Kúfi Ibn Ma`ín has described him as a "Shí`a extremist," while Dár Qu>ni calls him "Ráfi_i, extremist, but also reliable." Al-Jawzjáni says that the man has "deviated." Al-Mas`údi says, "We have never seen anyone who is so outspoken in preaching his Shí`a views like `Adi ibn Thábit." In his Al-Mízán, al-Thahbi describes him as "the learned scholar of Shí`as, the most truthful among them, the judge and Imám of their mosques. Had all the Shí`as been like him, their harm would have been minimized." Then he goes on to document his biography and quote the views of the scholars cited above. He recounts the scholars who describe him as trustworthy such as Dár Qu>ni, A<med ibn \anbal, A<med al-`Ajli, A<med al-Nisá'i, placing on his name the initials of authoers of all the six #a<í< books who quote him. Refer to his <ádíth in both Bukhári's and Muslim's @a<í< books as transmitted by al-Bará' ibn `Ázib, `Abdulláh ibn Yazíd (his maternal grand-father), `Abdulláh ibn Abu Awfah, Sulaymán ibn @ard, and Sa`íd ibn Jubayr. His <ádíth reported by Zarr ibn \abísh and Abu \ázim al-Ashjá`i is recorded in Muslim's @a<í<. His <ádíth is quoted by al-A`mash, Mis'ar, Sa`íd, Ya<ya ibn Sa`íd al-An#ári, Zayd ibn Abu Anísa, and Fu_ayl ibn Ghazwán. 58. `A>iyyah ibn Sa`d ibn Janádah al-`Awfi He is Abul-\asan al-Kúfi, the renown tabi`i. Al-Thahbi has mentioned him in his Al-Mízán, quoting Sálim al-Murádi saying that `A>iyyah adhered to Shí`ism. Imám Ibn Qutaybah has included him among traditionists in his Ma`árif following his grandson al-`Awfi, al-Husayn ibn `A>iyyah, the judge, adding, "`A>iyyah, a follower of Shí`ism, has been a jurist since the reign of al-\ajjáj." Ibn Qutaybah has mentioned a few renown Shí`as in his chapter on sects in his Ma`árif, listing `A>iyyah al-`Awfi among them. Ibn Sa`d mentions him on age 212, Vol. 6, of his ^abaqát indicating his firm belief in Shí`ism. His father, Sa`d ibn Janádah, was a companion of `Ali (as). Once he visited the Imám in Kúfa and said: "O Commander of the Faithful! I have been blessed with a newly born son; would you mind choosing a name for him?" The Imám answered: "This is a gift (`a>iyyah) from Alláh; therefore, do name him `A>iyyah." Ibn Sa`d has said: "`A>iyyah ibn al-Ash`ath went out in an army to fight al-\ajjáj. When al-Ash`ath's army fled, `A>iyyah fled to Persia. Al-\ajjáj wrote an edict to Mu<ammad ibn al-Qásim ordering him to call him to his presence and give him the option to either denounce `Ali or be whipped four hundred lashes, and his beard and head be shaven. So, he called him and read al-\ajjáj's letter to him, but `A>iyyah refused to succumb; therefore, he had him whipped four hundred lashes and his head and beard were shaven. When Qutaybah became governor of Khurasán, `A>iyyah rebelled against him and remained there till `Umer ibn Habírah became ruler of Iraq. It was then that he wrote to him asking permission to go there. Granted permission, he came to Kúfa where he stayed till he died in 11 A.H." The author adds, "He was, indeed, a trusted authority, and he reported many authentic a<ádíth." All his descendants were sincere followers of Mu<ammad's progeny (as). Among them were noblemen, highly distinguished personalities like al-\usayn ibn al-\asan ibn `A>iyyah who was appointed governor of the district of Al-Sharqiyya succeeding \af# ibn Ghiyáth, as stated on page 58 of the same reference, then he was transferred to al-Mahdi's troops. He died in 201 A.H. Another is Sa`d ibn Mu<ammad ibn al-\asan ibn `A>iyyah, also a traditionist, who became governor of Baghdád.[15] He used to quote his father Sa`d from his uncle al-\usayn ibn al-\asan ibn `A>iyyah. Back to the story of `A>iyyah al-`Awfi. He is considered a reliable authority by Dawúd and al-Tirmithi. Refer to his <ádíth in their #a<í< books from Ibn `Abbás, Abu Sa`íd and Ibn `Umer. He has also learned <ádíth from `Abdulláh ibn al-\asan who quotes his father who quotes his grand-mother al-Zahrá', Mistress of the women of Paradise. His son al-\asan ibn `A>iyyah has learned <ádíth from him, and so have al-\ajjáj ibn Ar>a'ah, Mi#`ar, al-\asan ibn Adwán and others. 59. Al`alá' ibn @áli< al-Taymi al-Kúfi In his biography of Al`alá' in Al-Mízán, Abu \átim says the following about him: "He is one of the seniors of the Shí`as." In spite of this, Abu Dawúd and al-Tirmithi have relied on his authority. Ma`ín trusts him. Both Abu \átim and Abu Zar`ah say that there is nothing wrong with his <ádíth. Refer to his <ádíth in both al-Tirmithi's and Abu Dawúd's #a<í< books from Yazíd ibn Abu Maryam and al-\akam ibn `Utaybah, in addition to all Sunni musnads. Abu Na`ím and Ya<ya ibn Bakír quote him, and so do many of their peers. He must be distinguished from Al`ala' ibn Abul-`Abbás, the Meccan poet. The latter is a Sufyáni shaykh. His <ádíth is reported by Abul-^ufayl. He is in a higher rank than Abul-`alá' ibn @áli<; the latter is a Kúfian, while the poet is Meccan. Both are mentioned in al-Thahbi's Al-Mízán, where the author inaccurately quotes a statement pertaining to their being Shí`a seniors. Al`alá' the poet has composed poetry in praise of the Commander of the Faithful (as) which serves as irrefutable proof of his dedication and also highlights the truth about the Imám. He has also several poetic eulogies appreciated by Alláh, His Messenger, and the believers. 60. `Alqamah ibn Qays ibn `Abdulláh al-Nakh`i, Abu Shibil He is uncle of al-Aswad and Ibráhím, sons of Yazíd. He is also a follower of the Progeny of Mu<ammad (pbuh). Al-Shahristáni, in his Al-Milal wal-Ni<al, has included him among Shí`a nobility. He is master among the traditionists mentioned by Abu Is<áq al-Jawzjáni who spitefully says, "There has been a group of people among the residents of Kúfa whose sect [of Shí`ism is not appreciated; they are the masters among Kúfi traditionists." `Alqamah and his brother `Ali have been companions of `Ali (as). They have both participated in @iffín where `Ali was martyred. The latter used to be called "Abul-@alát" (man of the prayers) due to his quite frequent prayers. `Alqamah drenched his sword with the blood of the oppressive gang. His foot slid, yet he continued to wage jihád in the way of Alláh, remaining an enemy of Mu`áwiyah till his death. Abu Bardah included `Alqamah's name among the emissary to Mu`áwiyah during the latter's reign, but `Alqamah objected and even wrote to Abu Bardah saying: "Please remove my name (from the list); please do remove it." This is recorded by Ibn Sa`d in his biography of `Alqamah on page 57, Vol. 6, of his ^abaqát. `Alqamah's fair-mindedness and prestige among Sunnis is undisputed in spite of their knowledge of his Shí`a beliefs. Authors of the six #a<í< books, as well as others, have all relied on his authority. Refer to his <ádíth in Muslim and Bukhári from Ibn Mas`úd, Abul-Dardá'ah and `Áyesha. His <ádíth about `Uthmán and Abu Mas`úd is recorded in Muslim's @a<í<. In both #a<í< books, his <ádíth is narrated by his nephew Ibráhím al-Nakh`i. In Muslim's @a<í<, his <ádíth is transmitted by `Abdul-Ra<mán ibn Yazíd, Ibráhím ibn Yazíd, and al-Sha`bi. He died, may Allah have mercy on his soul, in 62 A.H. in Kúfa. 61. `Ali ibn Badímah Al-Thahbi mentions him in his Al-Mízán quoting A<med ibn \anbal saying, "He has reported authentic a<ádíth," that he is a pioneer of Shí`ism, that Ibn Ma`ín has trusted him, that he narrates <ádíth from Makrimah and others, and that both Shu`bah and Mu`ammar have learned <ádíth from him. He marks his name to indicate that the authors of sunan have all quoted his <ádíth. 62. `Ali ibn al-Ja`d He is Abul-\asan al-Jawhari al-Baghdádi, a slave of Banu Háshim. One of al-Bukhári's mentors, he is included by Qutaybah among notable Shí`as in his book Al-Ma`árif. His biography in Al-Mízán indicates that for sixty years, `Ali used to fast every other day. Al-Qay#aráni mentions him in his book Al-Jámi` Bayna Rijálul @a<í<ain, stating that al-Bukhári alone has narrated twelve thousand a<ádíth reported by `Ali ibn al-Ja`d. He died in 203 at the age of 96. 63. `Ali ibn Zaid His full name is `Ali ibn Zaid ibn `Abdulláh ibn Zuhayr ibn Abu Malíka ibn Jad`án Abul-\asan al-Qarashi al-Taymi al-Ba#ri. A<med al-`Ajli has mentioned him saying that the man follows the Shí`a School of Muslim Law. Yazíd ibn Zarí` has said that `Ali ibn Yazíd has been a Ráfi_i. In spite of all this, the learned scholars among the tabi`ín, such as Shu`bah, `Abdul-Wárith, and many of their peers, have all quoted his <ádíth. He is one of the three jurists for whom Ba#rah has acquired fame, the others are Qatádah and 'Ash`ath al-\adáni. They were all blind. When al-\asan al-Ba#ri died, they suggested to `Ali to take his place due to his accomplishments. He was so prestigious that only renown dignitaries were his companions, something not too many Shí`as could enjoy during those days. Al-Thahbi has mentioned him in his Al-Mízán stating the above facts about him. In his book Al-Jámi` Bayna Rijálul @a<í<ain, al-Qay#aráni states his biography and says that Muslim has quoted his <ádíth as reported by Thábit al-Banáni, and that he has learned about jihad from Anas ibn Málik. He died, may Alláh have mercy on him, in 131 A.H. 64. `Ali ibn @áli< He is brother of al-\asan ibn @áli<. We have already said a word about his virtues when we recounted the biography of his brother al-\asan. He is one of the early Shí`a scholars, just like his brother. In his chapter on sales, Muslim relies on his authority. `Ali ibn @áli< has reported <ádíth from Salameh ibn Kahíl, while Wakí` has quoted him; they, too, are both Shí`as. He was born, may Alláh be merciful unto his soul, and his twin brother al-\asan, in 100 A.H., and he died in 151 A.H. 65. `Ali ibn Ghuráb Abu Ya<ya al-Fazári al-Kúfi Ibn \ayyán has described him as "an extremist Shi`a." Probably for this reason, al-Jawzjáni drops him completely. Abu Dawúd has said that `Ali's <ádíth has been rejected, while both Ibn Ma`ín and Dár Qu>ni trust him. Abu \átim has said that there is nothing wrong with his <ádíth. Abu Zar`ah says he considers him truthful. A<med ibn \anbal says, "I find him quite truthful." Ibn Ma`ín describes him as "the poor man, the man of the truth," while al-Thahbi mentions him in his Al-Mízán quoting both pros and cons regarding his <ádíth as mentioned above, and marking his name with SQ to identify which authors of the sunan rely on his authority. He reports <ádíth from Hishám ibn `Urwah and `Ubaydulláh ibn `Umer. On page 273, Vol. 6, of his ^abaqát, Ibn Sa`d says the following about him: "Ismá`íl ibn Rajá' quotes his <ádíth regarding what al-A`mash had said about `Uthmán." He died, may Alláh have mercy on his soul, in Kúfa in early Rabí`ul-Awwal 184, during Harún's regime. 66. `Ali ibn Qádim Abul-\asan al-Khuzá`i al-Kúfi He is mentor of A<med ibn al-Furát, Ya`qúb al-Faswi and a group of their peers who have all learned <ádíth from him and relied on his authority. Ibn Sa`d mentions him on page 282, Vol. 6, of his ^abaqát and describes him as an "extremist Shí`a." Probably for this reason alone that Ya<ya regards his <ádíth as "weak." Abu \átim says that he is truthful. Al-Thahbi mentions him in his Al-Mízán, quoting the above stated views about him, and marking his name to indicate that Abu Dawúd and al-Tirmithi have both quoted his <ádíth. His <ádíth is recorded in their books from Sa`íd ibn Abu `Urwah and Qatar. He died, may Alláh be merciful unto his soul, in 213 A.H. during al-Ma'mún's regime. 67. `Ali ibn al-Munthir al-^ará'ifi He is professor of al-Tirmithi, al-Nisá'i, Ibn Sa`íd, `Abdul-Ra<mán ibn Abu \átim, and other peers who have all learned <ádíth from him and relied on his authority. Al-Thahbi mentions him in his Al-Mízán, marking his name with TSQ as an indication of which authors of the sunan quote his <ádíth. He quotes the following from al-Nisá'i: "`Ali ibn al-Munthir is a staunch Shí`a, very trustworthy." He states that Ibn \átim has said that the man is truthful and trustworthy, and that he reports <ádíth from Fu_ayl, Ibn `Ayínah and al-Walíd ibn Muslim. Al-Nisá'i testifies to the fact that he is "a staunch Shí`a," and that he relies on his <ádíth which is recorded in both #a<í< books. This, indeed, provides food for thought for those who cast doubt about his reliability. Al-Munthir, may Alláh be merciful unto his soul, died in 256 A.H. 68. `Ali ibn al-Háshim ibn al-Baríd Abul-\asan al-Kúfi al-Khazzáz al-`Áithi He is one of Imám A<med's mentors. Abu Dawúd mentions him and describes him as a "well-ascertained Shí`a." Ibn \abán says that he is an "Shí`a extremist." Ja`fer ibn Abán says, "I have heard Ibn Namír say that `Ali ibn Háshim is extremist in his Shí`a beliefs." Al-Bukhári has said that both `Ali ibn Háshim and his father are over-zealous in their Shí`a beliefs. Probably for this reason, al-Bukhári has rejected his <ádíth, but all other five authors of the #a<í< books have relied on his authority. Ibn Ma`ín and others have trusted him, while Abu Dawúd has included him among the most reliable traditionists. Abu Zar`ah has said that he is truthful, and al-Nisá'i has stated that there is nothing wrong with his <ádíth. Al-Thahbi mentions him in his Al-Mízán, quoting what we have already cited above. Al-Kha>íb al-Baghdadi, in a chapter dealing with `Ali's character in his own Taríkh (history), Vol. 12, page 116, quotes Mu<ammad ibn Sulaymán al-Bághindi saying that `Ali ibn Háshim ibn al-Baríd is truthful, a man who used to follow Shí`ism. He also quotes Mu<ammad ibn `Ali al-Ájiri saying: "Once I asked Abu Dawúd about `Ali ibn Háshim ibn al-Baríd. He suggested that I should ask `Ísa ibn Yúnus. The latter has said: `He belongs to those who call for Shí`ism.'" All of this is true. He also quotes al-Jawzjáni saying that Hishám ibn al-Baríd and his son `Ali ibn Háshim are extremist in their "corrupt sect." In spite of all this, authors of five #a<í< books rely on `Ali ibn Háshim. Refer to his <ádíth about marriage in Muslim's @a<í< as reported by Hishám ibn `Urwah, and in his chapter dealing with seeking permission as transmitted from ^al<a ibn Ya<ya. His <ádíth in Muslim's @a<í< is transmitted by Abu Mu`ammar Isma`íl ibn Ibráhím and `Abdulláh ibn Abán. A<med ibn \anbal, too, has reported his <ádíth, in addition to both sons of Shaybah, and a group of their class of reporters whose mentor was none other than `Ali ibn Háshim. Al-Thahbi says, "He died, may Alláh have mercy on his soul, in 181 A.H.," adding, "His death is probably the earliest of those of Imám A<med's mentors." 69. `Ammár ibn Zurayq al-Kúfi Al-Sulaymáni calls him "Ráfi_i," as al-Thahbi states while discussing `Ammár in his Al-Mízán. In spite of this allegation, Muslim, Abu Dawúd and al-Nisá'i rely on his authority. Refer to his <ádíth in Muslim's @a<í< as transmitted by al-A`mash, Abu Is<áq al-Subai`i, Man#úr, and `Abdulláh ibn `Ísa. His <ádíth is reported in Muslim's @a<í< by Abul-Jawáb, Abul-\awa# Salám, Ibn A<med al-Zubayri, and Ya<ya ibn Ádam. 70. `Ammár ibn Mu`áwiyah, or Ibn Abu Mu`áwiyah He is also called Khabáb, or Ibn @áli< al-Dihni al-Bijli al-Kúfi, Abu Mu`áwiyah. He is one of the Shí`a heroes who suffered a great deal of persecution while defending Mu<ammad's Progeny (as), so much so that Bishr ibn Marwán cut off his hamstrings only because he was a Shí`a. He is mentor of both Sufyáns, in addition to Shu`bah, Sharík, and al-`Abár, who have all learned <ádíth from him and relied on his authority. A<med, Ibn Ma`ín, Abu \átim and other people have also relied on his authority. Muslim and four authors of sunan have quoted his <ádíth. Al-Thahbi has included his biography in his own Al-Mízán and quoted the views stated above regarding his being a Shí`a and a trustworthy traditionist, adding that nobody had spoken ill of him except al-`Aqíli, and that there was no fault in him other than his being a Shí`a. Refer to his <ádíth about the pilgrimage in Muslim's @a<í< from Abul-Zubayr. He died in 133; may Alláh have mercy on his oul. 71. `Amr ibn `Abdulláh Abu Is#áq al-Subai`i al-Hamadáni al-Kúfi He is Shí`a according to Ibn Qutaybah's Ma`árif, and Shahristáni's Al-Milal wal Ni<al. He was one of the masters of traditionists whose sect, in its roots and branches, the Ná#ibis do not appreciate due to the fact that Shí`as have followed in the footsteps of Ahl al-Bayt, deriving their method of worship from their own leadership in all religious matters. For this reason, al-Jawzjáni has said in his biography of Zubayd in Al-Mizan: "Among the residents of Kúfa, there is a group whose sect is not appreciated; they are the chiefs of Kúfi traditionists such as Abu Is<áq, Man#úr, Zubayd al-Yámi, al-A`mash and other peers. People have tolerated them because of being truthful in narrating <ádíth, without adding aught of their own thereto." Among what the Ná#ibis have rejected of Abu Is<áq's <ádíth is this one: "`As the author of Al-Mízán indicates, Amr ibn Ismá`íl has quoted Abu Is#áq saying that the Messenger of Alláh (pbuh) has said, `Ali is like a tree whose root I am, and whose branches are `Ali, whose fruit are al-\asan and al-\usayn, whose leaves are the Shí`as.'" In fact, al-Mughírah's statement "nobody caused the Kúfis to perish except Abu Is<áq and al-A`mash" is uncalled for except for the fact that these men are Shí`as and are loyal to Mu<ammad's progeny (as). They have become custodians of all a<ádíth pertaining to the attributes of the latter, peace be upon them. They were oceans of knowledge, and they followed Alláh's commandments. They are relied upon by the authors of all six #a<í< books and by others. Refer to Abu Is<áq's <ádíth in both #a<í< books from al-Bará' ibn `Ázib, Yazíd ibn Arqam, \árithah ibn Wahab, Sulaymán ibn @ard, al-Nu`mán ibn Bashír, `Abdulláh ibn Yazíd al-Kha_mi, and `Amr ibn Maymún. He is quoted in both #a<í< books by Shu`bah, al-Thawri, Zuhayr, and by his grandson Yúsuf ibn Is<áq ibn Abu Is<áq. Ibn Khallikán says in `Amr's biography in Al-Wafiyyát that `Amr was born three years before `Uthmán took charge of ruling the Muslims, and that he died either in 127 or in 128, or in 129, whereas both Ya<ya ibn Ma`ín and al-Madá'ini say that he died in 132, and Alláh knows best. 72. `Awf ibn Abu Jamíla al-Ba#ri, Abu Sahl He is well known as "al-A`rábi" [the bedouin], although his origin is really not from the desert. Al-Thahbi mentions him in his Al-Mízán and says that "He is also called `Awf the Truthful, while some say that he follows Shí`ism; despite that, a group of scholars has trusted him." He also quotes Ja`fer ibn Sulaymán describing him as Shí`a and quotes Bandar calling him "Ráfi_i." Ibn Qutaybah has included him in his own Al-Ma`árif among Shí`a dignitaries. He has taught <ádíth to Rú<, Hawdah, Shu`bah, al-Na_r ibn Shamíl, `Uthmán ibn al-Haytham and many others of their calibre. Authors of the six #a<í< books as well as others have all relied on his authority. Refer to his <ádíth in Bukhári's @a<í< from al-\asan and Sa`íd, sons of al-\asan al-Ba#ri, Mu<ammad ibn Sírín and Siyár ibn Salamah. His <ádíth in Muslim's @a<í< is transmitted by Al-Na_r ibn Shamíl. His <ádíth from Abu Rají' al-`A>áridi exists in both #a<í<s. He died, may Alláh have mercy on him, in 146 A.H. 73. Al-Fa_l ibn Dakín His real name is `Amr ibn \ammád ibn Zuhayr al-Mallá'i al-Kúfi, and he is well known by Abu Na`ím. He is al-Bukhári's mentor, as the latter admits in his own @a<í<. A group of elite scholars, like Ibn Qutaybah in his Al-Ma`árif, has included him among Shí`a dignitaries. Al-Thahbi mentions him in his Al-Mízán and says: "I have heard ibn Ma`ín saying: `If a man's name is mentioned in the presence of Abu Na`ím and he calls him a good person and praises him, then rest assured that that person is a Shí`a; whereas if he labels someone as Murji', then rest assured that he is a good Sunni.'" Al-Thahbi says that this statement proves that Ya<ya ibn Ma`ín inclines towards believing in the Return. It also proves that the man considers al-Fa_l as a very staunch Shí`a. In his biography of Khálid ibn Mukhlid in his Al-Mízán, al-Thahbi quotes al-Jawzjáni saying that Abu Na`ím follows the Kúfi sect, i.e. Shí`ism. To sum up, the fact that al-Fa_l ibn Dakín is a Shí`a has never been disputed. Nevertheless, all authors of the six #a<í< books rely on him. Refer to his <ádíth in Bukhári's @a<í< from Humám ibn Ya<ya, `Abdul-`Azíz ibn Abu Salamah, Zakariyyah ibn Abu Zá'idah, Hishám al-Distwá'i, al-A`mash, Mi#ár, al-Thawri, Málik, Ibn `Ayínah, Shaybah, and Zuhayr. His <ádíth in Muslim is transmitted by Saif ibn Abu Sulaymán, Isma`íl ibn Muslim, Abu `Ásim Mu<ammad ibn Ayyúb al-Thaqafi, Abul Ámis, Músa ibn `Ali, Abu Shiháb Músa ibn Náfi`, Sufyán, Hishám ibn Sa`d, `Abdul-Wá<id ibn Ayman, and Isrá'íl. Al-Bukhári quotes him directly, while Muslim quotes his hadíth as transmitted by Hajjáj ibn al-Shá`ir, `Abd ibn \amíd, Ibn Abu Shaybah, Abu Sa`d al-Ashajj, Ibn Namír, `Abdulláh al-Darmi, Is#áq al-Han~ali, and Zuhayr ibn \arb. He was born in 133, and he died in Kúfa on a Thursday night on the last day of Sha`bán, 210, during al-Mu`ta#im's reign. Ibn Sa`d mentions him on page 279, Vol. 6, of his ^abaqát, describing him as "trustworthy, reliable, a man who has narrated a great deal of hadth, and an authority therein." 74. Fa_íl ibn Marzúq al-Aghar al-Ruwási al-Kúfi, Abu `Abdul-Ra<mán Al-Thahbi mentions him in his Mízan and describes him as a well-known Shí`a, quoting Sufyán ibn `Ayínah and Ibn Ma`ín testifying to this fact. He quotes Ibn `Adi saying that he hopes there is nothing wrong with the <adíth he narrates, then he quotes al-Haytham ibn Jamíl saying that the latter once mentioned Fa_l ibn Marzúq once and described him as "one of the Imáms of guidance." In his @a<í<, Muslim relies on the authority of Fa_íl's a<adíth which deals with prayers as transmitted by Shaqíq ibn `Uqbah, and with zakat by `Adi ibn Thábit. His hadíth dealing with zakat as recorded by Muslim is transmitted by Ya<ya ibn Ádam and Abu Usámah. In the sunan, his <adíth is quoted by Wakí`, Yazíd, Abu Na`ím, `Ali ibn al-Ja`d and many peers. Zayd ibn al-\abáb has in fact lied regarding what he attributed to him of <ádíth dealing with the appointment of `Ali (as) as Amr by the Prophet (pbuh). He died, may Alláh have mercy on him, in 158. 75. Fi>r ibn Khalífah al-\annát al-Kúfi `Abdulláh ibn A<med once asked his father about Fi>r ibn Khalífah. He answered, "He is a reporter of authentic <ádíth. His <ádíth reflects an attitude of a responsible person, but he also is a follower of Shí`ism." `Abbás has quoted Ibn Ma`ín saying that Fi>r ibn Khalífah is a trusted Shí`a. A<med has said: "Fi>r ibn Khalífah is trusted by Ya<ya, but he is an extremist Khashbi." Probably for this reason alone, Abu Bakr ibn `Ayyásh has said, "I have not abandoned the traditions reported by Fi>r ibn Khalífah except because of his bad sect," i.e. for no fault in him other than his being a Shí`a. Al-Jawzjáni says: "Fi>r ibn Khalífah has deviated from the path." During his sickness, he was heard by Ja`fer al-A<mar saying: "Nothing pleases me more than knowing that for each hair in my body there is an angel praising Alláh Almighty on my behalf because of my love for Ahl al-Bayt, peace be upon them." Fi>r ibn Khalífah narrates <ádíth from Abul-^ufayl, Abu Wá'il, and Mujáhid. His <ádíth is quoted by Usámah, Ya<ya ibn Ádam, Qabí#ah and others of the same calibre. A<med and others have trusted him. Murrah has said the following about him, "He is a responsible narrator of <ádíth who has memorized what he narrates by heart." Ibn Sa`d says, "He is, Insha-Alláh, trustworthy." Al-Thahbi discusses him in his Mízán, stating the learned scholars' views, which have already been stated above, concerning his character. Ibn Sa`d has quoted the same on page 253, Vol. 6, of his ^abaqát. When Qutaybah mentions renown Shí`as in his Ma`árif, he includes Fi>r ibn Khalífah among them. Al-Bukhári has quoted Fi>r's <ádíth as narrated by Mujáhid. Al-Thawri has quoted Fi>r's <ádíth dealing with etiquette as recorded in al-Bukhári's work. Authors of the four sunan books, as well as others, have all quoted Fi>r's <ádíth. He died, may Alláh have mercy on him, in 153 A.H. 76. Málik ibn Ismá`íl ibn Ziyád ibn Dirham Abu \asan al-Kúfi al-Hindi He is one of Bukhári's mentors as stated in the latter's @a<í<. Ibn Sa`d mentions him on page 282, Vol. 6, of his ^abaqát. He concludes by saying that "Abu Ghassán is trustworthy, truthful, a very staunch Shí`a." Al-Thahbi mentions him in his Mízán, which proves his reliability and prestige, stating that the man has learned the teachings of the sect of Shí`ism from his mentor al-\asan ibn @áli<, that Ibn Ma`ín has said that nobody in Kúfa is more accurate in reporting <ádíth than Abu Ghassán, and that Abu #átim has said: "Whenever I look at him, he seems as though he has just left his grave, with two marks of prostration stamped on his forehead." Al-Bukhári has quoted him directly in many chapters of his @a<í<. Muslim has quoted his <ádíth on criminal penalties in his own @a<í< as transmitted by Harún ibn `Abdulláh. Those who narrate his <ádíth in Bukhári are: Ibn `Ayínah, `Abdul-Azíz ibn Abu Salamah, and Isrá'íl. Both al-Bukhári and Muslim quote his <ádíth from Zuhayr ibn Mu`áwiyah. He died, may Alláh have mercy on him, in Kúfa in 219. 77. Mu<ammad ibn Kházim He is very well known as Abu Mu`áwiyah al-¬arír al-Tamími al-Kúfi. Al-Thahbi mentions him saying, "Mu<ammad ibn Kházim al-¬arír is confirmed, truthful; nowhere at all have I seen his <ádíth as weak; I shall discuss him in my chapter on kunayát." When the author mentions him in his said chapter, he states: "Abu Mu`áwiyah al-¬arír is one of the most renown and trustworthy Imáms of <ádíth," and he goes on to say: "Al-\akim has said that both Shaykhs rely on his authority, and he is famous for being an extremist Shí`a." All authors of the six #a<í<s have relied on his authority. Al-Thahbi has marked his name with "A" to indicate that all traditionists rely on his authority. Refer to his <ádíth in Bukhári's and Muslim's @a<í<s from al-A`mash and Hishám ibn `Urwah. Muslim's @a<í< contains other a<ádíth he has narrated through other trusted reporters. In Bukhári's @a<í<, his <ádíth is reported by `Ali ibn al-Madíni, Mu<ammad ibn Salám, Yúsuf ibn `Ísa, Qutaybah, and Musaddad. In Muslim's @a<í<, he is quoted by Sa`d al-Wasi>i, Sa`d ibn Man#úr, `Amr al-Náqid, A<med ibn Sinán, Ibn Namír, Is#áq al-\an~ali, Abu Bakr ibn Abu Shaybah, Abu Karíb, Ya<ya ibn Ya<ya, and Zuhayr. Músa al-Zamán has reported his <ádíth in both #a<í<s. Mu<ammad ibn Kházim was born in 113, and he died in 195; may Alláh be merciful unto him. 78. Mu<ammad ibn `Abdulláh al-¬abi al-^aháni al-Nisabúri, Abu `Abdulláh al-\ákim He is an Imám of <uffá~, those who memorize the entirety of the holy Qur'án and <ádíth by heart, and author of about one thousand books. He toured the lands seeking knowledge and learning <ádíth from about two thousand mentors. He may be compared with the most renown scholars of his time such as al-Sa`lúki. Imám ibn Furk and all other Imáms consider his status to be superior even to their own. They appreciate him and his contributions; they cherish his name and reputation, without doubting his mastership at all. All learned Sunni scholars who could not achieve as much as he did envy him. He is one of the Shí`a heroes, a protector of the Islamic Sharí`a. The author of Al-Mízán narrates his biography and describes him as "a truthful Imam, a very renown Shí`a." He quotes Ibn ^áhir saying: "I once asked Abu Ismá`íl `Abdulláh al-An#ári about al-\ákim Abu Abdulláh. He said: `He is an Imám in <ádíth, a wretched Ráfi_i.'" Al-Thahbi has recounted a few of his interesting statements such as his saying that the Chosen One (pbuh) came to the world circumcised, with a smile on his face, and that `Ali (as) is a wasi. The author adds the following: "His being truthful and knowledgeable of what he reports is a unanimously accepted fact." He was born in Rabí` al-Awwal of 321, and he died in @afar of 405, may Alláh have mercy on his soul. 79. Mu<ammad ibn `Ubaydulláh ibn Abu Ráfi` al-Madani He, Abu `Ubaydulláh, his brothers al-Fa_l and `Abdulláh sons of `Ubaydullah, his grandfather Abu Rafi`, his uncles Rafi`, al-Hasan, al-Mughírah, `Ali, and their sons as well as grandsons, are all among good Shí`a ancestors. The books they have authored testify to the depth of their Shí`a conviction, as we have mentioned in Section 2, Chapter 12, of our book Al-Fu#úl al-Muhimmah. Ibn `Uday mentions Mu<ammad ibn `Ubaydullah ibn Abu Rafi` al-Madani, adding, at the conclusion of his biography in the Mízán, that the man is among Kúfi Shí`as. When al-Thahbi states his biography in his own Mízán, he marks it with TQ as an indication of which authors of the sunan books quote his <ádíth (i.e. Tirmithi and Dár Qu>ni). He also mentions that he quotes his father and grandfather, and that Mandil and `Ali ibn Háshim quote his <ádíth. His <ádíth is also quoted by \abán ibn `Ali, Ya<ya ibn Ya`li and others. Mu<ammad ibn `Ubaydulláh ibn Abu Ráfi` al-Madani may have also reported <ádíth from his brother `Abdulláh ibn `Ubaydulláh who is well known as a traditionist by researchers of <ádíth. Al-^abaráni in his Al-Mu`jam al-Kabír has relied on the authority of Mu<ammad ibn `Ubaydulláh ibn Abu Ráfi` al-Madani who quotes his father and grandfather saying that the Messenger of Alláh (pbuh) has said to `Ali (as), "The first to enter Paradise will be I and you, then al-\asan and al-\usayn, with our progeny behind us, and our Shí`as on our right and left." 80. Mu<ammad ibn Fu_ayl ibn Ghazwán Abu `Abdul-Ra<mán al-Kúfi Ibn Qutaybah has included him among Shí`a dignitaries in his work Al-Ma`árif, and Ibn Sa`d has mentioned him on page 271, Vol. 6, of his ^abaqát, saying, "He is a trustworthy and reliable traditionist who as reported a great deal of <ádíth; he also is a Shí`a, and some scholars [for this reason] do not rely on his authority." Al-Thahbi has mentioned him in his chapter containing those well-known because of their fathers' reputation at the conclusion of his Mízán, describing him as a truthful Shí`a. He also mentions him in his chapter containing those whose first name is Mu<ammad, describing him as "a man of truth and fame," adding that A<med has described him as a Shí`a whose <ádíth is authentic, and that Abu Dawúd has described him as a "Shí`a by profession" (!), adding that he was a man of <ádíth and knowledge, that he learned the Qur'án from \amzah, that he has written numerous books, and that Ibn Ma`ín has trusted him and A<med spoken well of him. Al-Nisá'i has said that there is nothing wrong with his <ádíth. Authors of the six #a<í< books, as well as many others, have relied on his authority. Refer to his <ádíth in Bukhári as transmitted by Mu<ammad ibn Namír, Is<áq al-\an~ali, Ibn Abu Shaybah, Mu<ammad ibn Salám, Qutaybah, `Umrán ibn Maysarah, and `Amr ibn `Ali. His <ádíth is transmitted in Bukhári by `Abdulláh ibn `Ámir, Abu Karíb, Mu<ammad ibn ^arf, Wá#il ibn `Abd al-A`la, Zuhayr, Abu Sa`d al-Ashajj, Mu<ammad ibn Yazíd, Mu<ammad ibn al-Muthanna, A<med al-Wak`í, and `Abdul-`Azíz ibn `Umer ibn Abán. He died, may Alláh have mercy on him, in Kúfa in 194 or 195 A.H. 81. Mu<ammad ibn Muslim ibn al-^á'ifi He was one of the most disginguished companions of Imam Abu `Abdulláh al-@ádiq, peace be upon him. Shaykh al-^á'ifa Abu Ja`fer al-^úsi has mentioned him in his book Rijál al-Shí`a, and al-\asan ibn `Ali ibn Dawúd has included him in his chapter on the most trustworthy traditionists in his book Al-Mukhtasar. Al-Thahbi includes his biography and quotes Ya<ya ibn Ma`ín and others who say that the man is truthful. He adds saying that al-Qa`nabi, Ya<ya ibn Ya<ya, and Qutaybah have all transmitted his traditions, and that `Abdul-Ra<mán ibn Mahdi once mentioned Mu<ammad ibn Muslim ibn al-^á'ifi and said: "His books [of traditions] are all authentic," and that Ma`rúf ibn Wá#il said: "I saw Sufyán al-Thawri once accompanied by Mu<ammad ibn Muslim ibn al-^á'ifi who was writing down his <ádíth." Yet those who have labelled his <ádíth as "weak" have done so only on the grounds of his being a Shí`a, although their prejudice has not at all harmed him. His <ádíth from `Amr ibn Dínár about ablution exists in Muslim's @a<í<. According to Ibn Sa`d's ^abaqát, as stated on page 381, Vol. 5, his <ádíth is quoted by Wakí` ibn al-Jarrá< and one hundred others. In that year, his name-sake Mu<ammad ibn Muslim ibn Jummáz died in Medina. Ibn Sa`d has included both of their biographies in Vol. 5 of his ^abaqát. 82. Mu<ammad ibn Músa ibn `Abdulláh al-Qatari al-Madani Al-Thahbi has mentioned him in his Mízán quoting Abu \átim testifying to his being a Shí`a. He also quotes al-Tirmithi saying that the man is trustworthy, and he even marks his name with the initials of Muslim and the authors of sunan as an indication of their reliance on his authority. Refer to his <ádíth about foods in Muslim's @a<í< transmitted from `Abdulláh ibn `Abdulláh ibn Abu ^al<a. He is also quoted by al-Maqbari and a group of his peers. Others who have quoted his <ádíth are: Ibn Abu Fadík, Ibn Mahdi, Qutaybah, and others of their intellectual calibre. 83. Mu`áwiyah ibn `Ammár al-Dihni al-Bajli al-Kúfi He is among our highly respected and revered Shí`as, prestigious and trustworthy. His father `Ammár is a good example for perseverence and persistence in adhering to the principles of justice, a model Alláh has brought forth for those who are patient while suffering for His Cause. A few tyrants cut off his hamstrings because of being a Shí`a, as we have indicated above, without succeeding in swaying him, till he left this world to receive his rewards. His son Mu`áwiyah was meted the same treatment, and the father is but a model for the son. He has accompanied Imáms al-@ádiq and al-Ká~im, peace be upon them, and learned from them a great deal. He has authored many books - as indicated above - and he is quoted by Shí`a reporters such as Ibn Abu `Umayr and others. Muslim and al-Nisá'i have relied on his authority. His <ádíth about <ajj is quoted in Muslim's @a<í< by al-Zubayr. In Muslim, he is quoted by both Ya<ya ibn Ya<ya and Qutaybah. He has also narrated <ádíth from his father `Ammár, and from a group of his peers, and such a<ádíth exist in Sunni musnads. He died, may Alláh have mercy on him, in 175 A.H. 84. Ma`rúf ibn Kharbúth al-Karkhi[16] Al-Thahbi describes him in his Mízán as "a truthful Shí`a," marking his name with the initials of al-Bukhári, Muslim, and Abu Dawúd to indicate that they all quote his <ádíth. He also quotes Abul ^ufayl saying that Ma`rúf narrates a few a<ádíth. His <ádíth is narrated by Abu `Á#im, Abu Dawúd, `Ubaydulláh ibn Músa and others. He also quotes Abu \átim saying that the latter writes down his <ádíth. Ibn Khallikán mentions him in his Wafiyyát and describes him as one of the servants of `Ali ibn Músa al-Ri_a, peace be upon him. He goes on to praise him, quoting a statement of his in which he says, "I have come unto the Almighty Alláh, leaving everything behind me, with the exception of serving my master `Ali ibn Músa al-Ri_a, peace be upon him." When Ibn Qutaybah discusses a few Shí`a notables in his work Al-Ma`árif, he includes Ma`rúf ibn Kharbúth among them. Muslim has relied on the authority of Ma`rúf ibn Kharbúth; refer to his <ádíth about <ajj in his #a<í< from Abul ^ufayl. He died in Baghdád in 200 A.H.;[17] his grave-site is now a mausoleum. Sirri al-Saq>i was one of his students. 85. Man#úr ibn al-Mu`tamir ibn `Abdulláh ibn Rabí`ah al-Salami al-Kúfi He is one of the companions of Imáms al-Báqir and al-@ádiq (as), and he has narrated <ádíth from them, as the author of Muntahal Maqál fí A<wál al-Rijál states. Ibn Qutaybah includes him among Shí`a nobility in his book Al-Ma`árif. Al-Jawzjáni has included him among the narrators "whose sect is not appreciated by [certain] people" in the roots and branches of religion, due to their adherence to what they have learned from Mu<ammad's progeny (as). Says he: "Among the people of Kúfa there is a group whose sect is not appreciated; these are chiefs of Kúfa's traditionists such as Abu Is<áq, Man#úr, Zubayd al-Yámi, al-A`mash and other peers. People have tolerated them just because they are truthful in narrating <ádíth."[18] Why do they bear so much grudge against these truthful men? Is it because of their upholding the Two Weighty Things? Or their embarking upon the Ark of Salvation? Or their entring into the city of the Prophet's knowledge through its Gate, the Gate of Repentance? Or is it their seeking refuge with the "Refuge of all the world"? Or is it their obedience to the Prophet's will to be kind unto his descendants? Or is it their heart's submission to Allah and their weeping for fear of Him, as is well known about them? Stating the biography of Man#úr ibn al-Mu`tamir ibn `Abdulláh ibn Rabí`ah, Ibn Sa`d says the following about Man#úr on page 235 of Vol. 6 of his ^abaqát: "He has lost his eye-sight because of excessive weeping for fear of Alláh. He used to carry a handkerchief for the purpose of drying his tears. Some allege that he fasted and prayed for sixty years." Can a man of such qualities be a burden on people? No, indeed, but we have been inflicted by some people who do not know what fairness is; so, we are Alláh's, and unto Him is our return. In his biography of Man#úr ibn al-Mu`tamir ibn `Abdulláh ibn Rabí`ah, Ibn Sa`d also quotes \ammád ibn Zayd saying, "I have seen Man#úr in Mecca, and I think he belongs to those Khashbis, yet I do not think that he tells a lie when he quotes <ádíth." Behold the underestimation, grudge, contempt and manifest enmity this statement bears. How surprised I am when I consider his statement: "I do not think that he tells lies..." As if telling lies is one of the practices of those who are sincere to Mu<ammad's progeny. As if Man#úr alone is truthful, rather than all other Shí`a traditionists. Name-calling... As if the Ná#ibis could not find a name whereby they can call the Shí`as other than misnomers such as Khashbis, Turábis, Ráfi_is, etc. As if they have never heard the Almighty's Commandment: "And do not exchange bad names; what an evil it is to use a bad name after having accepted faith (Qur'án, 49:11)." Ibn Qutaybah has mentioned the "Khashbis" in his book Al-Ma`árif and said: "These are Ráfi_is. Ibráhím al-Ashtar met `Ubaydulláh ibn Ziyád in the battle-field. Most of Ibráhím's men had guaiacum wood panels; therefore, they were labelled `khashbis,' men associated with paneling, out of scorn." In fact, they called them so just to humiliate them and look down upon them and their wooden weapons with which they were able to beat Ibn Marjánah, predecessor of the Ná#ibis, thus annihilating those heretics, murderers of Mu<ammad's progeny. "Alláh has cut off the tail of those who committed injustice; all praise be to Alláh, Lord of the Worlds (Qur'án, 6:45)." There is no harm, therefore, in this noble name, nor is there any harm in its synonyms like Turábis, after Abu Turáb (Imám `Ali, as); we are proud of it. We have digressed. Let us go back to our main topic and state that it is the consensus of traditionists to rely on Man#úr. For this reason, all authors of the six #a<í< books, as well as others, rely on his authority, knowing that he is Shí`a. Refer to his <ádíth in Bukhári's and Muslim's @a<í<s from Abu Wá'il, Abul ¬u<a, Ibráhím al-Nakh`i and other peers. He quotes Shu`bah, al-Thawri, Ibn `Ayínah, \ammád ibn Zayd and others who are the most distinguished of that class of reporters of <ádíth. Ibn Sa`d has said that Man#úr's death took place at the end of the year 132, adding, "He is a trusted authority who has reported a great deal of <ádíth; he is a man of sublime prestige; may Alláh have mercy on him." 86. Al-Minhál ibn `Amr al-Kúfi, the tábi`i He is one of the renown Shí`as of Kúfa. For this reason, al-Jawzjáni has categorized his <ádíth as "weak," describing him as a "follower of the bad sect." Ibn \azm has spoken ill of him in the same manner, and Ya<ya ibn Sa`d, too, chews his name. A<med ibn \anbal states contrariwise. He says: "Abu Bishr is more dear to me than a sweet cool fountain, and he is more reliable than others." In spite of being a staunch Shí`a, stating so in public even during the time of al-Mukhtár, he is not doubted by scholars regarding the accuracy of his <ádíth. He is quoted by Shu`bah, al-Mas`údi, al-\ajjáj ibn Ar>a'ah, and many peers of their intellectual calibre. He is trusted by Ibn Ma`ín, A<med al-`Ijli and others. In his Mízán, al-Thahbi quotes their assessment of the man as we have stated above, marking his name with the initials of Bukhári and Muslim as an indication that they both consider his <ádíth reliable. Refer to his <ádíth in Bukhari's @a<í< from Sa`id ibn Jubayr. In Bukhári's @a<í<, in the author's section on Tafsír, his <ádíth is transmitted by Zayd ibn Abu Anísa. Al-Man#úr ibn al-Mu`tamir has quoted him in a chapter on prophets. 87. Músa ibn Qays al-\a_rami, Abu Mu<ammad Al-`Aqíli describes him as an "extremist Ráfi_i." Once, Sufyán asked him about Abu Bakr. He answered: "`Ali is more dear to me." Músa ibn Qays reports <ádíth from Salamah ibn Kahíl, Iyád ibn Iyád, ending with Málik ibn Ja`na reporting that "I heard Umm Salamah saying that `Ali is with the truth; whoever follows him is a follower of the truth, and whoever abandons him certainly abandons the truth; this is decreed." This has been narrated by Abu Na`ím al-Fa_l ibn Dakín from Músa ibn Qays. Músa ibn Qays has reported <ádíth praising Ahl al-Bayt in volumes which angered al-`Aqíli who said to him what he said. Ibn Ma`ín has trusted and relied on him. Abu Dawúd and Sa`d ibn Man#úr have both relied on his authority in their respective sunan. Al-Thahbi has included his biography in his own Mízán, stating about him what we have already stated above. Refer to his <ádíth in the sunan from Salamah ibn Kahíl and \ajar ibn `Anbasah. His <ádíth is transmitted by Dakín, `Ubaydulláh ibn Músa and other reliable authorities. He died, may Alláh have mercy on him, during the reign of al-Man#úr. 88. Naíf` ibn al-Hárith Abu Dawúd al-Nakh`i al-Kúfi al-Hamádani al-Subay`i Al-`Aqíli described him as being an "extremist Ráfi_i." Al-Bukhári says: "People speak ill of him [because of being a Shí`a]." Sufyán, Hamám, Sharík and a group of the most renown scholars of such calibre have all quoted him. Al-Tirmithi relies on him in his own #a<í<. Authors of musnads have all recorded his <ádíth. Refer to his <ádíth in Tirmithi and others from Anas ibn Málik, Ibn `Abbás, `Umrán ibn \a#ín and Zayd ibn Arqam. Al-Thahbi has included his biography and stated what we have already said above. 89. Nú< ibn Qays ibn Raba< al-\adáni He is also known as al-^áhi al-Ba#ri. Al-Thahbi mentions him in his Mízán, describing his <ádíth as authentic, adding that Ahmed and Ibn Ma`ín trust him. He also quotes Abu Dawúd saying that the man is a Shí`a. Al-Nisá'i has said that there is nothing wrong with his <ádíth, putting on his name the initials of Muslim and authors of the sunan as an indication that they all quote his <ádíth. In Muslim's @a<í<, his a<ádíth about beverages are quoted by Ibn `Awn. His a<ádíth on the dress codes exist in Muslim's @a<í<, too, as narrated by his brother Khálid ibn Qays. In Muslim, he is quoted by Na#r ibn `Ali. In works other than Muslim's, his <ádíth is quoted by al-Ash`ath and by many others of his calibre. Nú< ibn Qays ibn Rabá< reports from Ayyúb, `Amr ibn Málik and a group of other men. 90. Hárún ibn Sa`d al-`Ijli al-Kúfi Al-Thahbi mentions him and puts Muslim's initial on his name as an indication that the latter quotes him, then he describes him as "truthful in his own right," but he also calls him "a hated Ráfi_i" who narrates from `Abbás from Ibn Ma`ín that he is an extremist Shí`a. He has learned <ádíth from `Abdul-Ra<mán ibn Abu Sa`íd al-Khudri, who in turn quotes Mu<ammad ibn Abu \af# al-`A>>ár, al-Mas`údi, and \asan ibn \ayy. Abu \átim says that there is nothing wrong with his <ádíth. I remember one of his a<ádíth which describes Hell-fire; it is recorded in Muslim's @a<í< as narrated by al-\asan ibn @áli< from Harún ibn Sa`d al-`Ijli, from Salmán. 91. Háshim ibn al-Baríd ibn Zayd Abu `Ali al-Kúfi Al-Thahbi mentions him and puts the initials of Abu Dawúd and al-Nisá'i on his name to indicate that he is one of their authorities, quoting Ibn Ma`ín and others testifying to his being trustworthy, in addition to his own testimony to being a "Ráfi_i." He quotes A<med saying that there is nothing wrong with his <ádíth. Háshim narrates <ádíth from Zayd ibn `Ali and Muslim al-Ba>ín, and he is quoted by al-Kharíbi and his son `Ali ibn Háshim, to whom we referred above, in addition to a group of other renown scholars. Háshim adhered to Shí`ism, and this has been made clear when we discussed `Ali ibn Háshim. 92. Hubayrah ibn Maryam al-\imyari He is one of the companions of Imám `Ali (as), equal only to al-\árith in his sincerity as well as companionship. Al-Thahbi mentions him and puts on his name the initials of the authors of sunan books as a reference to his being one of the authorities of their musnads, then he quotes A<med saying, "There is nothing wrong with his <ádíth, and he is more dear to us than al-\árith." Al-Thahbi quotes Ibn Kharásh describing Hubayrah as "weak; he used to assault the wounded in @iffín." Al-Jawzjáni says the following about him: "He is a follower of al-Mukhtár who used to put an end to the life of those wounded in the Kházir Battle." Al-Shahristáni, in his book Al-Milal wal Ni<al, has included him among Shí`a notables, a fact taken for granted by everyone. His <ádíth from `Ali (as) is unquestioned in the sunan, and he is quoted by both Abu Is<áq and Au Fákhita." 93. Hishám ibn Ziyad Abul Miqdám al-Ba#ri Al-Shahristáni has included him in his Al-Milal wal Ni<al among Shí`a notables. Al-Thahbi mentions him twice: once under his alphabetical index, and once in his chapter on kunayát, placing a Q on his name to indicate that Dár Qu>ni of the sunan relies on his authority. Refer to his <ádíth in Tirmithi's @a<í< and other works as transmitted from al-\asan and al-Qar_i. He is quoted by Shaybán ibn Farúkh, al-Qawaríri and others. 94. Hishám ibn `Ammár ibn Na#r ibn Maysarah, Abu al-Walíd He is also called al-|afri al-Dimashqi. He is one of Bukhári's mentors as the latter states in his @a<í<. Ibn Qutaybah includes him among Shí`a notables when he mentions quite a few of them in his chapter on sects in Al-Ma`árif. Al-Thahbi mentions him in his Mízán, describing him as "the Imám, orator, and reciter of the Holy Qur'án of Damascus, its traditionist and scholar, a man of truth who has narrated a great deal of <ádíth, though he has a few [ideological] defects, etc." Al-Bukhári quotes him directly in his chapter on "those who voluntarily grant extensions for repayment of debt" in his chapter on sales in his #a<í< and in other chapters with which researchers are familiar. Some of such chapters, I believe, are his books Al-Magházi, his book on beverages, and his chapter on the attributes of the companions of the Prophet (pbuh). Hishám ibn `Ammár narrates <ádíth from Ya<ya ibn \amzah, @adaqah ibn Khálid, `Abdul-Hamíd ibn Abul `Ishrín and others. The author of Al-Mízán says: "Many quote his <ádíth; they travel to his place to learn from him how to recite the Holy Qur'án and the narration of <ádíth. His <ádíth is quoted by al-Walíd ibn Muslim, one of his mentors, while he himself narrates from Abu Lahí`ah. `Abdán has said that there is no traditionist like him in the world, while someone else has said that Hishám is outspoken, wise, easy to comprehend, and he has acquired a great deal of knowledge." Like other Shí`as, Hishám ibn `Ammár believes that the Qur'ánic diction is created only by Alláh Almighty. When A<med [ibn \anbal] heard about this, as the author of Al-Mízán states in his biography of Hishám ibn `Ammár, he responded by saying, "I have known him to be wreckless; may Alláh annihilate him." A<med has also come across a book written by Hishám in which one of the latter's sermons says: "Praise be to Alláh Who has manifested Himself unto his creatures through what He has created." This caused A<med to be extremely furious, so much so that he required all those who used to pray behind Hishám to repeat their prayers. A<med could not see that Hishám's statement is very clear in stating that Alláh is superior to being seen, glorified above those who inquire about Him with "how" or "where," appreciative of His norm of creation. His statement may be compared with one saying: "He has manifested His miracles in everything He has created," or it may even be more pertinent and fitting than the latter; but scholars of the same calibre speak of each other in the light of their own likes and dislikes, each according to his own degree of knowledge. Hisham ibn `Ammár was born in 153, and he died at the commencement of Mu<arram of 245 A.H.; may Alláh have mercy on him. 95. Hashím ibn Bashír ibn al-Qásim ibn Dínár al-Wási>i, Abu Mu`áwiyah His birth-place is Balkh. His grandfather al-Qásim had moved to Wási> to engage in trade. Ibn Qutaybah includes him in his Al-Ma`árif among Shí`a nobility. He is mentor of Imám A<med ibn \anbal and all those of his calibre. Al-Thahbi has mentioned him in his book Al-Mízán, marking his name with an indication that all authors of the six #a<í< books rely on his authority, and describing him as one who knows the Holy Qur'án by heart. Says al-Thahbi: "He is one of the most renown scholars. He learned <ádíth from al-Zuhri and Hasan ibn `Abdul-Ra<mán. His <ádíth is quoted in turn by al-Qa>>án, A<med, Ya`qúb al-Dawraqi, and by many others." Refer to his <ádíth in Bukhári's and Muslim's @a<í< books as transmitted by \amíd al-Tawíl, Ismá`íl ibn Abu Khálid, Abu I<áq al-Shaybáni, and by others. He is quoted in both books by `Umer, al-Náqid, `Amr ibn Zarárah, and Sa`íd ibn Sulaymán. In Bukhári, his <ádíth is quoted by `Amr ibn `Awf, Sa`d ibn al-Na_ír, Mu<ammad ibn Nabahán, `Ali ibn al-Madíni, and Qutaybah. In Muslim, he is quoted by A<med ibn \anbal, Shuray<, Ya`qúb al-Dawraqi, `Abdulláh ibn Mu`í>`, Ya<ya ibn Ya<ya, Sa`íd ibn Man#úr, Ibn Abu Shaybah, Ismá`íl ibn Sálim, Mu<ammad ibn al-@abá<, Dawúd ibn Rashíd, A<med ibn Maní`, Ya<ya ibn Ayyúb, Zuhayr ibn \arb, `Uthmán ibn Abu Shaybah, `Ali ibn \ajar, and Yazíd ibn Harún. He died, may Alláh have mercy on him, in Baghdád in 183 A.H. at the age of 79. 96. Wakí` ibn al-Jarrá< ibn Malí< ibn `Adi His kunyat is "Abu Sufyán," after his son Sufyán al-Ruwási al-Kúfi. He belongs to the tribe of Qays Ghílán. In his Ma`árif, Ibn Qutaybah includes him among Shí`a notables. In his book titled Tahthíb, Ibn al-Madani has said that Wakí` adheres to Shí`ism. Marwán ibn Mu`áwiyah never doubted that Wakí` was "Ráfi_i." Once, Ya<ya ibn Ma`ín visited Marwán and found him with a tablet containing statements about this person and that. Among its contents was a statement describing Wakí` as Ráfi_i. Ibn Ma`ín said to Marwán: "Wakí` is better than you." "Better than me?!" exclaimed Marwán. Ibn Ma`ín answered: "Yes, better than you." Ibn Ma`ín indicates that Wakí` came to know about this dialogue and he responded by saying, "Ya<ya is a friend of ours." A<med ibn \anbal was asked once, "If there is a discrepancy in narrating <ádíth between Wakí` and Abdul-Ra<mán ibn Mahdi, whose <ádíth shall we accept?" A<med answered that he personally preferred `Abdul-Ra<mán's <ádíth for reasons which he stated. Among them was this one: "`Abdul-Ra<mán never speaks in a derogatory manner about our ancestors, unlike Wakí` ibn al-Jarrá<." This is supported by a statement recorded by al-Thahbi at the conclusion of his biography of al-\asan ibn @áli< wherein he says that Wakí` used to say: "Al-\asan ibn @áli<, in my view, is an Imám of <ádíth." Some people said to him, "But he does not invoke Alláh's mercy on `Uthmán." He said, "Do you invoke Alláh's mercy upon al-\ajjáj's soul?" thus equating `Uthmán with al-\ajjáj. Al-Thahbi has mentioned him in his book Al-Mízán stating the above views about him. All authors of the six #a<í< books as well as others rely on his authority. Refer to his <ádíth in Bukhári's and Muslim's @a<í< books as transmitted by al-A`mash, al-Thawri, Shu`bah, Ismá`íl ibn Abu Khálid, and `Ali ibn al-Mubárak. He is quoted in both books by Is<áq al-\anzali and Mu<ammad ibn Namír. Al-Bukhári quotes his <ádíth as transmitted by `Abdulláh al-\amídi, Mu<ammad ibn Salám, Ya<ya ibn Ja`fer ibn A`yan, Ya<ya ibn Músa, and Mu<ammad ibn Muqátil. In Muslim's book, he is quoted by Zuhayr, Ibn Abu Shaybah, Abu Karíb, Abu Sa`d al-Ashajj, Na#r ibn `Ali, Sa`d ibn Azhar, Ibn Abu `Umer, `Ali ibn Kashram, `Uthmán ibn Abu Shaybah, and Qutaybah ibn Sa`d. He died, may Alláh have mercy on his soul, in Fíd when he was in the company of a caravan returning from the pilgrimage, in Mu<arram of 197 A.H. at the age of 68. 97. Ya<ya ibn al-Jazzár al-`Arni al-Kúfi He is one of the companions of the Commander of the Faithful, peace be upon him. Al-Thahbi mentions him in his book Al-Mízán and marks his name to indicate that Muslim and authors of the sunan rely on his authority, describing him as "truthful" and "trustworthy," and quoting al-\akam ibn Atbah saying that Ya<ya ibn al-Jazzár is "extremist" in his Shí`a views. Ibn Sa`d has mentioned him on page 206, Vol. 6, of his ^abaqát saying: "Ya<ya ibn al-Jazzár adheres to Shí`ism, and he goes to extremes in doing so; yet many have said that he is trustworthy, and that he narrates many a<ádíth." I have seen how Muslim's @a<í< contains one <ádíth about prayers which he narrates from `Ali, and another about faith transmitted from `Abdul-Ra<mán ibn Abu Layla. Al-\akam ibn `Utayba and al-\asan al-`Urfi quote his <ádíth in Muslim and others. 98. Ya<ya ibn Sa`íd al-Qa>>án His kunyat is "Abu Sa`íd." He is a slave of Banu Tamím al-Ba#ri, and he is the most renown traditionist of his time. Qutaybah has included him in his Ma`árif among Shí`a notables. Authors of the six #a<í< books and others have relied on his authority. His <ádíth from Hishám ibn `Urwah, \amíd al-^awíl, Ya<ya ibn Sa`íd al-An#ári and others stands on solid grounds in Bukhári, Musaddad, `Ali ibn al-Madíni and Bayán ibn `Amr. In Muslim's book, his <ádíth is transmitted by Mu<ammad ibn \átim, Mu<ammad ibn Khalád al-Báhili, Abu Kámil Fa_l ibn \usayn al-Ja<dari, Mu<ammad al-Muqaddimi, `Abdulláh ibn Háshim, Abu Bakr ibn Abu Shaybah, `Abdulláh ibn Sa`d, A<med ibn \anbal, Ya`qúb al-Dawraqi, A<med ibn `Abdah, `Amr ibn `Ali, and `Abdul-Ra<mán ibn Bishr. He died, may Alláh Almighty have mercy on him, in 198 A.H. at the age of 78. 99. Yazíd ibn Ziyád al-Kúfi, Abu `Abdulláh He is a slave of Banu Háshim. Al-Thahbi mentions him in his book Al-Mízán, placing on his name the initials of Muslim and four authors of sunan to indicate that they quote him. He cites Abu Fa_l saying: "Yazíd ibn Ziyád is one of the foremost Shí`a Imáms." Al-Thahbi has admitted that he is one of the renown Kúfi scholars. In spite of all this, many have assaulted him, preparing against him all means of belittling and charging due to the fact that, relying on Abu Barzah or maybe Abu Bardah, he has narrated one <ádíth stating the following: "We were in the company of the Prophet (pbuh) when some singing was heard. Then `Amr ibn al-`Áas and Mu`áiyah came singing. The Prophet (pbuh) said: `O Mighty Lord! Involve both of these men in dissension, and hurl them in Hell-fire.'" Refer to his <ádíth on beverages in Muslim's @a<í< from `Abdul-Ra<mán ibn Abu Layla as reported from him by Sufyán ibn `Ayínah. He died, may Alláh Almighty have mercy on him, in 136 at the age of about ninety. 100. Abu `Abdulláh al-Jadali Al-Thahbi has mentioned him in his chapter on kunayát, placing on his name "DT" to indicate that he is among those relied upon by both Dawúd and Tirmithi in their #a<í< books, then he describes him as an "abhorred Shí`a." He quotes al-Jawzjáni saying that the man is the standard-bearer of al-Mukhtar. He also quotes A<med describing him as "trustworthy." Al-Shahristáni has included him among Shí`a dignitaries in his book Al-Milal wal Ni<al. Ibn Qutaybah has included him among the most zealous of "Rafi_is" in his book Al-Ma`árif. Refer to his <ádíth in both Tirmithi's and Abu Dawúd's #a<í< books as well as all Sunni musnads. Ibn Sa`d mentions him on page 159, Vol. 6, of his ^abaqát where he says that, "Abu `Abdullah al-Jadali is a very zealous Shí`a. Some allege that he headed al-Mukhtár's police force, and that he was sent once to `Abdulláh ibn al-Zubayr accompanied by eight hundred men to annihilate them and support Mu<ammad ibn al-\anafiyyah against Ibn al-Zubayr's scheme." Ibn al-Zubayr, in fact, had enforced a siege around the houses of Ibn al-\anafiyyah and Banu Háshim, surrounding them with fire wood in preparation for burning them alive because of refusing to swear the oath of allegiance to him, but Abu `Abdulláh al-Jadali saved them from a certain death; therefore, may Alláh reward him for what he did for His Prophet's household (as). This much concludes what we liked to count in a hurry a hundred Shí`a heroes who are authorities relied upon by the Sunnis. They are custodians of the nation's knowledge. Through them, the prophetic legacy is preserved, and they are sought by the authors of the #a<í< and musnad books. We have mentioned them by their names and quoted Sunni texts testifying to their being Shí`as while still remaining authorities, as you had requested. I think those who raise objections will see their error in claiming that the Sunnis do not rely on the authority of Shí`as. They will come to know that their criterion is truthfulness and accuracy, regardless of the school of thought, Sunni or Shí`a. If the <ádíth narrated by the Shí`as is all rejected, then the vast majority of the prophetic legacy will be lost, as al-Thahbi himself admits while narrating the biography of Abán ibn Taghlib in his book Al-Mízán. There can be no better testimony than that. You, may Alláh render the truth victorious through your person, know that there have been quite a few ancestors of the Shí`as, other than the ones we have counted here, whose full count is many times more than this hundred, upon whose authority the Sunnis rely. These "others" are even of a higher calibre; they are narrators of even more authentic <ádíth, having acquired more knowledge. And they were closer to the Prophet's time, with a seniority in embracing the Shí`a beliefs. They are Shí`a companions [#a<ábah] of the Prophet (pbuh), may Alláh be pleased with all of them. We have dealt with their blessed names at the conclusion of our work Al-Fu#úl al-Muhimmah. They are also among the trustworthy tabi`ín whose authority is relied upon. Each one of them is a trustworthy man who has memorized the entire text of the Holy Qur'án by heart, and his argument is irrefutabe. Among such men are those who were martyred while supporting the lesser and the greater Camel Battles, @iffín, Al-Nahrawán, in Hijaz as well as in Yemen, when Bisr ibn Ar>a'ah invaded them, during the dissension of al-\a_rami who was sent to Ba#rah by Mu`áwiyah. They include those who were martyred on the ^aff Battle with the Master of the Youths of Paradise [Imám \usayn ibn `Ali, as], and those who were martyred with his grandson Zayd, and many others who had to face a great deal of injustice and persecution, avenging the massacre of the Prophet's progeny. Among them were those who were murdered just because of being very strong in their beliefs. Others were unfairly exiled from their homes, and those who had to resort to taqiyya, fearing for their lives or due to their physical weakness, such as al-A<naf ibn Qays, al-Asbagh ibn Naba>ah, Ya<ya ibn Ya`mur, the latter being the first to apply dots to the Arabic alphabet, al-Khalíl ibn A<med al-Faráhídi, who founded the rules of Arabic grammar and scansion, Ma'áth ibn Muslim al-\arra, who laid the foundations of the science of conjugation in the Arabic language, and many others whose complete biographies would require huge volumes. Overlook the hatred of the Ná#ibis towards these men through their use of attacking; they call them "weak" traditionists, and they chew their names, thus depriving themselves of their knowledge. There are hundreds of reliable Shí`as who have learned <ádíth by heart, who are light-houses of guidance, ignored by Sunnis. For these men, Shí`as have dedicated indices and bibliographies containing their biographies and stories. These works prove the extent of service these men have rendered to the tolerant Sharí`a. Whoever researches them will find them to be models of truthfulness and trustworthiness, piety, asceticism, worship, and sincerity in bringing people closer to Alláh Almighty and to His Messenger (pbuh), to His Book, and to the Imáms of Muslims as well as to their commoners. We pray Alláh to enable us and your own self to benefit from their blessings; He is the Most Merciful. Sincerely, Sh ----------------------------------- [1] This Letter has grown quite lengthy because the topic demands it to be as such. Scholars are not bored by its length due to its contents that include precious benefits sought by every researcher and critic. Other than these, let whoever is bored read a portion of it, and let him judge the rest of it accordingly, then let him go directly to Letter No. 17 and the ones that succeed it. For fear of boring you by such a lengthy Letter, we have refrained from including it in lists of books containing valuable and very interesting information. [2] Upon mentioning Isma`íl ibn `Abbád, al-Thahbi departs from his usual approach in his Al-Mizán, listing him before Isma`íl ibn Abán al-Ghanawi and Isma`íl ibn Abán al-Azdi. He has, indeed, greatly wronged his own self, discarding all basic rights. [3] A collar put around the dog's neck; the meaning here is that his time to depart has come when a rope is tightened around his neck. [4] See page 196 of the abridged version of Al-Jami` Baynal `Ilmi wa Fa_'ilih by the contemporary scholar Shaykh A<med ibn `Umer al-Mu<amma#áni al-Beirúti. [5] Refer to page 199 of its summary in the book written by the scholar Shaykh A<med ibn `Umer al-Mu<amma#áni al-Beiruti. [6] Ibn `Adi quotes a chain of narrators including al-\usayn ibn `Ali al-Sukúni al-Kúfi, Mu<ammad ibn al-\asan al-Sukúni, @áli< ibn al-Aswad, al-A`mash, and `A>iyyah, stating that Jarír was asked once: "How was `Ali's status among your folks?" Jarír answered: "He was the best of mankind." This has been quoted by Mu<ammad A<med al-Thahbi in his biography of @áli< ibn Abul-Aswad in Al-Mízán. In spite of al-Thahbi's extreme fanaticism, all he had to say in his comment about this <ádíth is his statement: "He probably meant during his [`Ali's] lifetime." [7] His statement "What a great man `Ali was," though flattering, does not do justice to the status of the Imám, peace be upon him, even coming from one of his adversaries. Sharík's rejection of such a feeble compliment and his anger thereat are, according to the norms of tradition, justified. There is quite a difference between the statement of this Omayyad vagabond who infers "What a great man `Ali was," having heard `Ali's outstanding virtues, as well as the verses of the Exalted and Almighty stating: "We have decreed, and the most capable of decreeing are We..." The comparison between the statement of that Omayyad man and those of Alláh is indeed quite manifest; yet Alláh Almighty did not content Himself with just saying "What a great servant of Allah he is," but also added: "He is oft-returning;" so, Wafiyyát al-A`yán does not provide any answer to such a question. [8] He was also one of those who were put in charge of fighting the renegades as Ibn \ajar indicates as he discusses @í<án ibn @aw<án in Part One of his Al-I#ábah. [9] It was said to al-Sha`bi, as mentioned in the biography of Rashíd al-Hijri in al-Thahbi's Al-Mízán, "What is the matter with you? Why do you find fault with `Ali's companions? Haven't you learned what you have learned from any of them?" He asked: "From whom?" They answered: "From al-Hárith and @a`#á`ah." He said: "As regarding @a`#á`ah, he was, indeed, an eloquent orator, and I learned from him how to deliver sermons, and truly al-\árith was an expert in mathematics, and from him did I learn the same." [10] Suffices you for proof testifying to this fact what is mentioned by Ibn \ajar in his biography in Part Three of his I#ábah, Vol. 2, page 241. [11] Yes, he was agreed upon by those who are fair, and they included it in their sahihs with satisfaction. Those who opposed it are the Na#ibís and Kharijites. It includes what is narrated by A<med ibn al-Azhar, who is unanimously considered as an authority, saying: "`Abdel-Razzáq has taught me a few exclusive a<ádíth which he knows through a chain of narrators that includes Mu`ammar, al-Zuhri, and `Ubaydullah and ends with Ibn `Abbás who says that the Messenger of Alláh (pbuh) looked once at `Ali and said: `You are a chief in this life, and a chief in the life to come; whoever loves you loves me, and whoever hates you hates me; the one you love is loved by Alláh, and the one you dislike is disliked by Alláh; woe unto those who despise you.'" This is quoted by al-\ákim on page 128, Vol. 3, of his Al-Mustadrak, followed by the author's comment thus: "This is an authentic <ádíth according to the authority of both Shaykhs." Among others is what `Abdel-Razzáq has narrated from Mu`ammar, from Ibn Nají<, from Mujáhid, from Ibn `Abbás who says that Fá>ima (as) once said: "O Messenger of Alláh! You have married me to a provider who has no money." He said: "Are you not pleased that Alláh cast a look at the inhabitants of the earth and chose from among them two men, and He made one of them your father and the other your husband?" This <ádíth is quoted by al-\ákim on page 129, Vol. 3, of his Al-Mustadrak through Sarí< ibn Younus, Abu \af#, al-A`mash, Abu @áli<, up to Abu Hurayrah. [12] Alláh forbid that they have abominations only Mu`áwiyah and his oppressive gang are more likely to have. Among such abominations is narrated by `Abdel-Razzáq through a chain of narrators that includes: Ibn `Ayínah, `Ali ibn Zayd ibn Jath'án, Abu Na_rah, up to Abu Sa`d who quotes the Prophet (pbuh) saying: "If you see Mu`áwiyah sitting on my pulpit, kill him." [13] The reason for this is the fact that he, peace be upon him and his progeny, died in 148 at the age of 65. [14] The demise of Imam al-Jawád, peace be upon him, took place in 220; he was 25 years old. They have committed a mistake those who say that `Abdel-Razzáq narrated <ádíth from al-Báqir, for al-Báqir, peace be upon him, died in 114 at the age of 57, twelve years prior to `Abdel-Razzáq's birth. [15] This can be extracted from the biography of his grandfather Sa`d ibn Janádah in Part One of the Al-I#ábah. [16] Some say "Ibn Fayrúz," others say "Ibn Fayrúzán," while still others call him "Ibn `Ali." [17] Some say in the year 201, while others say it was the year 204. [18] As in Zubayd al-Yámi's biography in Al-Mízán. We have quoted this statement from al-Jawzjáni while discussing the biographies of Zubayd, al-A`mash, and Abu Is<áq, and we included noteworthy comments on them.