Draft Ahl 2

Ahlulbayt on the Prophet’s
Companions
The ex-Zaydi Polymath and Champion of the Sunnah
Badr al-Dīn
Muḥammad ibn ʿAlī al-Shawkānī
(d. 1250 AH/1834 AD)

Addendum: An Enumeration of Hashemite Nobles
Who Favorably Perceived the Shaykhayn
by
Abdullah Al-Rabbat
Translated and Annotated by

Abdullah Al-Rabbat
‫ْ‬ ‫ْ‬ ‫ْ‬
‫إرْشْ ْاد ْ ْ ْاغلْبْْ‬ ‫ْ‬
‫ْْ‬
‫ْْ‬ ‫ْ‬
‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ ْ ْ‬ ‫ْ‬
‫ت ْ ِْف ْْصْحْب ْ ْْانلْبْﷺ‬
‫َه ْْأْهْل ْ ْابلْيْ ْ ْ‬
‫ْ‬ ‫ل ْمْذْ‬
‫ْ ْإْ ْ‬
‫ْ ْ‬ ‫ْ‬
‫لإلمام العَّلمة ناِص السنة‬
‫بَدَرََََالَديَنََََمَحَمَدَََبََنََََعَلَيَََالَشَوَكَانَيَ َ‪‬‬
‫املتوىف سنة ‪ 1250‬هـ‬
‫وبذيله‬
‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬
‫ْ ْ ْ ْْ ْ ْ ْ ْ ْ ْ ْ ْ ْ ْ ْ ْ ْ ْ ْ‬ ‫ْ‬ ‫ْْ ْ ْ ْ ْ ْ ْ ْ ْ ْ ْ ْ ْ ْ‬
‫اِّبَْم ْأْو ْ ْْصْحْح ْ ْ ْْإْمْ ْامَْتَْم ْ ْأوْ ْ ْ‬
‫ْ‬ ‫ْ‬ ‫ْ‬‫س‬‫ْ‬ ‫ْ‬ ‫ْ‬
‫َع‬‫ْ‬ ‫ْ‬‫ر‬‫ْ‬‫ك‬‫ْ‬‫ن‬‫ْ‬‫أ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫أو‬
‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ا‬
‫ْ‬ ‫ْ‬‫ِه‬ ‫ْ‬
‫ْ ْ‬‫َح‬ ‫ْ‬‫ْأ‬ ‫ْ‬ ‫و‬‫ْ‬‫أ‬‫ْ‬ ‫ي‬
‫ْ‬ ‫ْ‬‫خ‬ ‫ْ‬‫ي‬‫ْ‬‫ال‬
‫ْ‬ ‫ْ‬ ‫ْ‬ ‫َع‬‫ْ‬ ‫ْ‬‫ن‬‫ْ‬‫ث‬‫ْ‬‫أ‬ ‫مْ‬ ‫ْتْسْ ْمْ ْ‬
‫ةْْ ْ‬
‫ْ‬
‫ْ ْ ْ‬
‫ادْة ْْ ْ ْأْ ْهْل ْ ْ ْ‬
‫ابلْ ْ‬ ‫ْ‬ ‫ْ ْ ْ ْْ ْ‬ ‫ْ ْ ْ ْ ْ ْ ْ‬
‫َم ْ ْوْ ْمْا ْ ْيفْه ْ ْْذْـكـْ ْ‬
‫تْ‬
‫ْ‬ ‫ْ‬‫ي‬ ‫ْ‬ ‫تْ ْ ْ ْم ْ ْ ْسْ ْ‬
‫ْ‬ ‫ْابلْ ْيْ‬
‫أهْل ْ ْ ْ ْ‬‫ْمللودْة ْ ْ ْ ْبـْ ْيْنَْمْ ْوْ ْ‬
‫ـر ْ ْ ْ ْ ْ‬ ‫اقَْبْ‬
‫وىْ ْ َْمْ ْ ْ‬
‫ْرْ ْ‬
‫ْ‬ ‫ْ‬
‫‪‬‬
‫لعبدَاهللَبنَحممدَالَرَ بَ ََاطَ‬
‫َ ََ َََ َََ ََ َ َ ََ‬
‫ْ‬
‫ولعْقْ ْلعيهْ‬
‫ترمجهْ ْإل ْ ْاالجنيلزيةْ ْ ْ ْ‬
‫ح َمدَََاَلرَََباط‬
‫َع َب َدَاَهللََبَنََ َم َ‬
Copyright © 2024 Damask Publishers
All rights reserved.
First Edition, 2024
ISBN: 979-8-9910481-0-1
Published by Damask Publishers
Table of Contents
Translator’s Preface ........................................................ 1
Ahlulbayt on the Prophet’s Companions .................. 20
Al-Shawkānī’s Preface ............................................................................ 22
Ahlulbayt’s Consensus on the Ṣaḥāba Through 13 Routes ........... 26
Advice to the Obdurate Rāfiḍī Fool Who Ruins His Faith ............. 56
Conclusion ................................................................................................. 88
Addendum: An Enumeration of Hashemite

Nobles Who Favorably Perceived the
Shaykhayn ..................................................................... 98
Bibliography ................................................................ 212

‫مقدمة املَتجم‬
1
Translator’s Preface
In the name of Allah, the Compassionate and Beneficent
I praise Allah, and I ask Him for aid and guidance. I seek refuge
in Him from the evils of my soul and the evil of Shayṭān and
his minions, and I pray that Allah showers our Prophet, his
household, and his companions with everlasting blessings and
salutations. Upon Allah is my reliance, and in Him is my trust.
I have no power or ability except through Allah, the Highest,
the Great.
In an era rife with charlatans, opportunists, and
ignoramuses, in which people’s knowledge and good will are
frequently subjected to exaggeration, our cherishment of the
righteous predecessors is exponentially more meaningful and
potent. This is especially the case with recent figures who tread
the earth not too long ago insofar as our desire for relatable and
relevant role models.
One figure who fits this description, God-willing, is the
esteemed Yemeni scholar and reformer, Muḥammad ibn ʿAlī al-
Shawkānī. His grandeur and eminence as a scholar frequently
mislead many to assume that he was a classical authority
whose epoch is perhaps not too distant from those of Ibn
Taymiyya (d. 728/1328) or Ibn Kathīr (d. 774/ 1373). However,
al-Shawkānī was very much a modern scholar. Illustrating this
point, his books contain references to rifles (banādiq) and
firearms,(1) which are quite alien to the Muslim fantasy of pre-
modern Islamic societies. Al-Shawkānī, of course, died less
than two centuries ago, specifically near the middle of the 19th
century in 1834 A.D.(2)
He was born and raised in the Zaydi Shi’ite heartlands of
Northern Yemen, and he commenced his religious studies by
1 Al-Badr al-Ṭāliʿ Bi-Maḥāsin Man Baʿd al-Qarn al-Sābiʿ (1/190, 1/279)

2 This corresponds to 1250 A.H. See Fahras al-Fahāris (2/1084-1085).
2
studying Zaydi texts,(1) even penning a tract supporting some

Shi’ite doctrines in his early days.(2) Later in his life, however,
by Allah’s mercy, he would mature in knowledge, shift towards
the Sunnah, and renounce his former heretical beliefs.
During his life in the Zaydi heartlands, al-Shawkānī
endured numerous hardships and challenges. This was in part
due to the nature of the Zaydi maḏhab. Though the school can
be reform-friendly in certain contexts, it possesses elements
that can easily tilt towards the extreme heresies of Rāfiḍism.
Al-Shawkānī retold one incident from his own life, illustrating
the turbulent period he experienced and the barbaric
tendencies prevalent among many of the Zaydi laity in his
vicinity. Al-Shawkānī said:
One of the most recent incidents of Rāfiḍism in this
homeland of ours occurred when a group of those professing
knowledge dictated to the people in the Grand Mosque of
Ṣanʿāʾ from the books on ʿAlī ibn Abī Ṭālib’s merits (Allah be
pleased with him) during Ramaḍān in year 1216.
They were about three or four in number, and each was
surrounded by a large crowd of laypeople. Each of them
dictated while seated on an elevated chair with many lit
candles around them. Many people would consequently
gather to observe, as is often the case with such events.
These individuals would muddle ʿAlī’s merits by mentioning
the faults of some Ṣaḥāba with them. They would denigrate
some Ṣaḥāba, curse some, and express dismay with some.
Those individuals’ remarks, particularly those made by the
one seated on the main chair, merely were in alignment with
the Rāfiḍī vizier I had previously mentioned to you. This
vizier’s Rāfiḍism went beyond mere religious zeal, as is the
1 Al-Badr al-Ṭāliʿ Bi-Maḥāsin Man Baʿd al-Qarn al-Sābiʿ (2/215)

2 See al-Fatḥ al-Rabbānī Min Fatāwā al-Imām al-Shawkānī (2/949-978). Al-
Shawkānī penned this treatise in the year 1205 AH when he was around
32 years old. His beliefs would later develop, and he himself would refute
many of his arguments in this pro-Shi’ite treatise.
3
case with many adherents to Rāfiḍism. He is more ignoble

than [to be motivated by religious zeal].
Instead, he engages in Rāfiḍism to support a group of devils
among the fanatical jurists. They used to visit him and tell
him, “None but you remains as a defender of the cause, and
you are the pillar of Shi’ism and its people’s safe haven!”
among other such praises. He would thereby exaggerate his
display of this quality, and he would take pleasure in being
associated with it. Rāfiḍism thus was the finishing touch in
terms of his defects, sealing the rest of his flaws. For in every
form of evil, he was unsurpassed.
The remarks of those who indulged in that which does not
concern them regarding the disparagement of the Salaf
became widespread, including the malice they instilled into
the hearts of the laypeople, their claims that the people have
abandoned the maḏhab of Ahlulbayt, and other assertions.
All of that is falsehood. The people of these lands are Zaydi,
and many of them even surpass that, becoming staunch
Rāfiḍīs.
In these lands, only a sparse and irregular group, consisting
of senior scholars and their emulators, stood in opposition to
that. They would follow the indications of the evidence (al-
dalīl), and they neither belonged to a maḏhab nor fanaticized
over any figure. It was these individuals whom the Rāfiḍīs
vehemently targeted, hurling all accusations at them and
ascribing them to Nāṣibism.
As the evil of those teachers festered and the mosque became
more of a playground than a place of worship, distracting the
worshippers with their ruckus away from prayer, the Imām
of the time (Allah grant honor to the religion through him)
prohibited the lecturer on the main chair from dictating in
the Grand Mosque. He ordered him to return to the mosque
where he had previously dictated.
Consequently, the audience, accustomed to his lectures
before ʿIshāʾ prayer, gathered as usual. Noticing their
Sheikh’s absence, some went to his house to retrieve him.
There, he informed them that the Imām had barred him and
ordered him to return to his previous location. Unwilling to
accept this change or listen to him any further, they returned
4
to the mosque and engaged in a devilish and tyrannical

uprising, preventing prayer in the mosque. Every Rāfiḍī and
agitator seeking to stir a fitna kept joining their ranks until
they became a large mob.
They set out and targeted the house of the muʾaḏḏin who
had delivered the Imām’s verdict to them. They began
pelting it with stones, nearly demolishing it, meanwhile
women and children were inside it in a dreadful state. They
did this despite the poor muʾaḏḏin having no actual authority
or control over anything. The Imām’s verdict had merely
been conveyed to him by the principal of the Awqāf.
Likewise, the principal of the Awqāf also had no influence
on that decision, as he was merely acting on orders from
some officials in the Imām’s court.
When they were done pelting the muʾaḏḏin’s house, the
crowd — shouting lowdly and taunting — moved on to the
house of the principal of the Awqāf. He was a man from the
people of knowledge and from the Prophet’s household.
There, they began violently pelting his house with stones,
and they struck some of the noble women inside. It was then
said to them, “These noble women who are stoned are the
daughters of your Prophet and ʿAlī ibn Abī Ṭālib! They are
neither the daughters of Muʿāwiya nor ʿAmr ibn al-ʿĀṣ, your
enemies. So what have you with them?!”
They did not pay heed, continued with the stone-pelting, and
eventually managed to break into some parts of the house,
looting some of its belongings. News then reached them that
the principal of Awqāf and his son were in a mosque nearby,
so they fluttered like wild asses and brayed like donkeys.
They departed to that mosque intent on killing him, but some
people locked him inside the mosque’s inner quarter, so he
was saved.
They then moved on with their commotion to the house of a
man of knowledge from Ahlulbayt who used to give
reminders in the mosque and exhibit some of the Sunnah.
They pelted his house with stones severely while honorable
women and children were inside.
Next, they departed to the house of one of the caliph’s
viziers. This attack was not due to any wrongdoing of the
5
vizier himself. Rather, it was because that Rāfiḍī vizier

competed with him and because the vizier belonged to some
tribe from Quraysh. They harshly pelted his house with
stones. The mob then broke down some doors and entered
the house. Had it not been for a group who protected the
vizier, armed with weapons and discharging their rifles, the
mob would have reached the house’s inner residents.
Adjacent to this vizier’s pelted house was the house of
another vizier from the people of knowledge. They also
pelted it with stones. However, those in the house hurled
back at them, striking a group of people in the mob and
causing them to retreat. The reason for stoning this vizier’s
house was because he was from those who professed
knowledge in the Sunnah.
As the night nearly came to an end, the mob disbanded, and
they had resulted in a great fitna and a severe trial. The
following morning, the caliph summoned me and his aides,
and he consulted me. I advised him to jail those teachers who
had instigated the fitna in the Grand Mosque by instilling
malice in the hearts and rousing the laypeople, and he
consequently jailed them. I then advised him to apprehend
those who pelted the houses and were involved in those acts
and to jail any of them who is caught. Furthermore, I advised
him to apprehened a group of the devilish jurists who
instigated the fitna. The caliph did so, and they were all
imprisoned.
However, the governor of Ṣanʿāʾ did not advise him due to
his alignment with the Rāfiḍī vizier in Rāfiḍism, his fear of
him, and the vizier’s influence in appointment and approval
to official posts.
Following the incarceration of many involved, the Imām
(Allah preserve him) summoned a group of their devils from
the jurists directly involved in the fitna. They were brought
from jail, flogged with a staff outside his residence under his
supervision. The following day, he assembled a group of
merchants directly involved in the fitna, and he did to them
as he did with the others on the previous day.
6
Subsequently, he had a group of the devils shackled and

exiled disgracefully to the islands in the sea. The fitna was
then fully quelled.(1)
Al-Shawkānī also noted that many past Yemeni scholars
who sought reform and departure from local Zaydi tradition
wherever it conflicted with the proof-texts of the Shariah faced
numerous tribulations. He said:
Consider the people of our region, for their condition should
not be inconspicuous to you if you are acquainted with the
people’s history and state. Take, for instance, the sayyid and
Imām Muḥammad ibn Ibrāhīm al-Wazīr, who emerged in our
lands advocating adherence to the proof-texts (al-dalīl)
during a period of estrangement when the people were
inclind towards blind-following (taqlīd) and avoiding
evidence-based practice. He thereby endured a host of trials
from the people of his time that are mentioned in his works.
It was such that some of his own teachers wrote him a letter,
condemning him for acting upon evidences and avoiding
taqlīd. Despite the rise of many against him, denouncing him
in verse and prose, none of that actually harmed him. Allah
has made his knowledge and insights widespread
everywhere.
After him by a considerable period were the sayyid ʿallāma
al-Ḥasan ibn Aḥmed al-Jalāl and the ʿallāma Ṣāliḥ ibn Mahdī
al-Maqbilī.(2) They too faced trials and hostility from their
contemporaries, which lead the former to reside in Hijrat al-
Jarrāf in seclusion from the people. The latter migrated to the
Holy Precinct (al-Ḥaram al-Sharīf) and remained there until
Allah ordained his demise. Despite these challenges, Allah
1 Adab al-Ṭalab wa-Muntahā al-Arab of al-Shawkānī (p. 123-125)

2 Al-Sayyid Ṣāliḥ ibn Mahdī al-Maqbalī has authored works in various
sciences. One of his popular works in this context is a treatise he penned,
titled, al-ʿAlam al-Shāmikh Fī Tafḍīl al-Ḥaqq ʿAlā al-Ābāʾ wa-l-
Mashāyikh, which can be translated as, “The Lofty Mark on Prioritizing
the Truth Over One’s Fathers and Teachers.” As may be inferred from
the title, it is a treatise that expounds his rationale in departing from
local Zaydi tradition wherever he believed it conflicted with more
reliable proof-texts from the Shariah.
7
has disseminated their knowledge and spread their works,

surpassing any of their contemporaries similar to them in
merit, let alone equal to them.
After them, in the period immediately before ours, was the
sayyid and the ʿallāma, Muḥammad ibn Ismāʿīl al-Amīr. He
is renowned for his rise for the sake of Allah’s proof,
guidance to it, dissuasion of the people from acting upon
their mere conjecture, and promotion of the science of ḥadīth
transmission (ʿilm al-riwāya) to them. His contemporaries
became his adversaries, causing him trouble with the rulers
and sparing no opportunity to involve him in trouble that
harmed him.
Despite their prolonged clashes and disputes, they were
ultimately unable to actually harm him or diminish his status
or wealth. Allah elevated him above them, and He made al-
Ṣanʿānī’s speech the highest above all. Allah made his
lengthy and concise works widespread as is known by the
people of these lands. In contrast, Allah did not make a single
study – let alone a tract, let alone a simple book – penned
by al-Ṣanʿānī’s excessively malicious contemporaries
widespread. Such is Allah’s custom with His slaves, so be
aware and certain of it!(1)
Evidently, embracing such a profound transformation and
forsaking past beliefs when confronted with conflicting
evidence requires considerable bravery and sincerity. This
journey becomes even more daunting when it is then paired
with opposition from family and society. For such reasons,
among others, we must cherish these luminaries who serve as
testaments from Allah, reminding us to always be ready to take
a principled stance, undeterred by the repercussions and
consequences of such a costly decision.
In this light, it is noteworthy that many former Zaydi or
Twelver scholars who renounced many of their past heresies
did not always embrace Sunni Islam in its entirety. Some may
have retained traces of their former beliefs that manifested in
1 Adab al-Ṭalab Wa-Muntahā al-ʿArab (p. 77-79)

8
various ways. Nevertheless, their repudiation of their heresies

in the quest for Truth remains laudable and worthy of
appreciation.
This volume embodies a translation of a work by al-
Shawkānī, titled, “Irshād al-Ghabī ʾIlā Maḏhab Ahl al-Bayt Fī
Ṣaḥb al-Nabī.” The title can be rendered in English as “Guiding
the Fool to Ahlulbayt’s Stance on the Prophet’s Companions.”
It is customary of later authors in the Islamic world to compose
poetic book titles that rhyme, which can make it difficult at
times to translate them into English. I exercised some liberty in
devising an English title that accurately reflects the book’s
contents and does not confuse the reader. My English title,
nonetheless, does not depart much from the author’s original
title.
In this treatise, al-Shawkānī engages in an intellectual
exercise where he substantiates a more mainstream position on
the Ṣaḥāba, drawing from Zaydi Imāms and texts. His thesis
herein is that the Zaydi school commonly prohibited the
disparagement of the Prophet’s companions, employing a
diverse range of sources to demonstrate a consensus in this
regard. Al-Shawkānī specifically targeted his work to Zaydis of
Rāfiḍī tendencies, restricting his references to Zaydi scholars
and Imāms.
Unsurprisingly, al-Shawkānī faced many tribulations for
penning this treatise, which quickly became a controversial
work throughout Yemen. He recounted the trials he endured
after publishing this text, saying:
This tract then fell into the hands of a group of the Rāfiḍa in
Ṣanʿāʾ who contradicted the maḏhab of Ahlulbayt, so they
wandered back and forth, and they coalesced and became
fanatical. They posited refutations that embodied nothing
but curses and insults and wrote studies that they copied
from the books of the Imāmīs and the Jārūdīs.(1) The number
1 This is an important observation made by al-Shawkānī on the

incestuous intersectionality between different Shi’ite schools and sects
9
of these refutations proliferated such that they exceded 20,

most of which were authored anonymously.
The masses were preoccupied by that for days. The evil
proliferated, and the fitna intensified, drawing in everyone
variably, elders, youth, Imāms and their congregations alike.
They were emboldened in that by a group of powerful and
influential people.
The treatise then spread throughout Yemen’s regions,
beccoming a subject of contention. The people of knowledge
passionately supported or opposed it, leading to revisions
and exchanges in writing from the Tihāman district. Anyone
with minimal knowledge would recognize that it embodied
nothing but a defence of the Ṣaḥāba’s reputation, the best of
the generations. I confined it to the texts of the Imāms from
Ahlulbayt, so that it may be more compelling to those who
lie about the Imāms and attribute to their maḏhabs that
which they are innocent of.
However, the people of knowledge often feared for their
safety and the protection of their reputations, leading them
to remain silent before the laypeople. Many of them would
even endorse the laypeople’s objections to appease them.(1)
This is the scenario that facilitated the persecution of the
scholars of Yemen, the empowerment of the laity against
them, their insignificance, and the diminishment of their
ranks.
Due to their concealement of the truth, whenever one of
them actually spoke the truth, agitating the laity, the rest
as they resist mainstream Islam, disregarding their intra-Shi’ite disputes.

In this case, Zaydi Rāfiḍīs who sought to refute al-Shawkānī’s treatise
were copying arguments from Twelver Shi’ite and Jārūdī Zaydi texts.
1 Given al-Shawkānī’s previous account of how bands of disgruntled
Zaydi peasants quickly formed large destructive mobs in the city of
Ṣanʿāʾ for merely having their gathering in the Grand Mosque canceled,
it is understandable, though nonetheless reprehensible, how some
scholars sought to appease such barbaric savages out of fear of their
wrath. It should further enable us to appreciate the righteous scholars
who took a principled stance for the sake of Allah and His faith in spite
of such tumultuous human devils.
10
would appease, compromise with , and illude the laity that

they were correct. Consequently, the laity were emboldened
to challenge and undermine the scholars’ status and
authority.
Had those people of knowledge uttered the truth, supported
those who did so, or educated the laypeople in the truth and
cautioned them against involvement in matters that do not
concern them whenever asked, they would have all been a
united force upon the truth. The laity and their associates
among the ignorant jurists would not have been able to
instigate any of the fitan. To Allah we belong, and to Him we
shall return (Fa-innā li-llāhi wa-innā ilayhi rājiʿūn)!
I wrote this treatise in the year 1208.(1) Among those who
engaged with it were the jurists of Dhamar, and they went
back and forth. They used to question the man of this entry
(al-Sayyid al-Ḥusayn ibn Yaḥyā ibn Ibrāhīm al-Daylamī)
about it, accusing him of agreement with its contents, as they
were aware of the affinity between us. He espoused the same
approach as the previously mentioned people of knowledge.
In fact, he even exceeded them by penning a long rebuttal,
giving them the impression that he had condemned some of
the treatise’s contents. When I learned of his response, my
astonishment was heightened due to my knowledge that he
would undoubtedly recognize its validity.
When I came across the response, which spanned several
booklets, I realized that he did not fall short of the truth.
However, he had sparked a fitna by his response, as the
laypeople assumed that such a scholar who is fond of me
would only respond to me if my endeavor opposed the truth.
I subsequently responded to him with a concise response
that was then circulated by those involved in this debate,
and it contained some harshness. He (may Allah grant him
healing) later offered me several apologies. I did not busy
1 This entails that al-Shawkānī (Allah have mercy upon him) wrote this
book in 1793 or 1794 AD. Al-Shawkānī was born in 1173 AH, so he was
around 35 years old when he wrote this book. May Allah enlighten his
grave and bless him.
11
myself in responding to anyone else, as they were not

worthy of that. In their refutations were insights that could
only be posited by a scholar, but since the authors remained
anonymous, I did not busy myself responding to someone I
did not know.
However, an astonishing event occured with one of my
sheikhs. News reached me that he was among those who
refuted the treatise, a claim I initially did not believe,
knowing his grasp of the truth and how the correct stance
would not elude him. He also had knowledge in the sciences
of the Quran and Sunnah. Yet, days later, I came across his
response, which was written in his handwriting. I saw in his
response things that were uncharacteristic of a person of his
caliber, such as his recklessness in speech and his reliance on
quotes from the books of the Imāmī Rāfiḍa and the Jārūdiyya,
which he endorsed and deemed more preferable.
I am certain that he is aware of their invalidity, even
recognizing them as mere lies. I wish he confined himself to
this, but he, however, also made heinous statements,
attacking me terribly. The reason behind this is that he —
may Allah rectify him — saw a state vizier deeply embroiled
in this event, going back and forth in its regard. To serve the
vizier, he wrote that treatise where he transgressed against
the reputations of the Ṣaḥāba, let alone other people.
Nonetheless, he did not benefit from it whatsoever…”(1)
Elsewhere, al-Shawkānī said:
Anyone who reads the responses written by our
contemporaries to our treatise, titled, “Irshād al-Ghabī ʾIlā
Maḏhab Ahl al-Bayt Fī Ṣaḥb al-Nabī,” would notice some of
their manners and their innate animosity towards anyone
who espouses the path of justice and gives precedence to the
proof-texts (naṣṣ al-dalīl) over their forefathers’ maḏhabs.
Such a reader would also observe their animosity toward the
1 Al-Badr al-Ṭāliʿ of al-Shawkānī (2/233-1/235)

12
righteous Ṣaḥāba and their disregard for the maḏhabs of the

Pure Household (Ahlulbayt).(1)
Al-Shawkānī also described some reactions to his book, saying:
I had presumed that citing the consensus of the people of
knowledge would erase their blindness and steer them away
from the paths of oblivion. Instead, they rose up and posited
over 20 responses that contained insults and objections that
could only convince an animal. They preoccupied
themselves in positing them, and they disseminated them
between the laity. […]
They then delivered them to the court of the Caliph of the
time (may Allah preserve him), and a group of his associates
exaggerated the issue before him. Some suggested that I be
incarcerated, and others suggested that I be exiled from my
homeland. The Caliph remained silent throughout,
disregarding it all as preservation from Allah, protection to
the people of knowledge, and defense of those who uphold
the proof among His slaves. At the time, I had neither
influence nor connections to the heads of state.
The people’s indulgence in this affair intensified, and they
made it the main subject of their discussions in their
gatherings. My close associates urged me to flee or hide.
They all agreed that if I did not oblige them in either of their
options, I should at least refrain from returning to the classes
that I offered in the Grand Mosque of Ṣanʿāʾ.
I then assessed my students, and I saw that they – barring a
few who nearly fled or went into hiding out of fear – had
high spirits and an intense desire for continuing classes.
Therefore, I found no justification to distance myself from
teaching classes, and I returned to my sessions.
The first session I returned to upon my arrival to the Grand
Mosque, which was on Uṣūl al-Fiqh, was between Maghrib
and ʿIshāʾ prayers. Those in the mosque turned to me,
abandoning their educational activities. They stood there
observing me, stunned by my valiance in this regard. Due to
1 Nayl al-Awṭār of al-Shawkānī (13/125)

13
the excessive exaggeration, threats, and terror, they were

under the impression that the situation was dire and that
remaining in Ṣanʿāʾ, let alone returning to classes, would be
impossible.
During that class session, an unusual group of people alien
to the mosque and veiled by their own garments arrived.
They would observe me, stand for a bit, and then leave, only
to be replaced by others. It was such that everyone present
was certain that if a fitna did not transpire in that very
moment, it would occur as soon as I exited the Grand
Mosque. I then exited the mosque while they were standing
on some parts of my route, and I did not hear a single word
from any of them, let alone anything else. I returned to all of
my classes, and the distinguished, intelligent, and astute
students proliferated...(1)
These accounts outline just a few of the challenges and
hardships the author faced simply for publishing the treatise at
hand. This context should further enhance our appreciation of
this work, recognizing its value not only for its contents but
also for the turbulent circumstances from which it emerged.
When approaching the Zaydi sources incorporated by al-
Shawkānī in this treatise, it is crucial that we exercise nuance.
While some of the Zaydi positions may appear valid at first
glance, they often stem from corrupt premises and foundations
pertinent to the Zaydi school. Such foundations, though
typically not as extreme or abrasive as those of the Twelver and
Ismaili Shi’ite sects, still embody their own set of problematic
beliefs and implications. In my annotation of this text, I
attempted to highlight these subtleties to prevent any potential
misunderstanding of these Zaydi appeals. Such corrupt
foundations only appear mild when contrasted with the more
blatantly misguided doctrines of Twelvers and Ismailis, but
they are not innately mild whatsoever.
1 Adab al-Ṭalab wa-Muntahā al-Arab (p. 81-82). A pause is warranted here

in appreciation and acknowledgement of this brave, courageous and
righteous scholar. May Allah bestow mercy upon him.
14
A common, unfortunate misunderstanding among many

uninformed individuals is the perception of Zaydism as a
middle ground between Sunnism and Twelverism.(1) This
perception, however, is misleading and outright erroneous.
Zaydism arguably is as heretical as Twelverism in many
respects, but its heresy is articulated in more subtle and PR-
friendly manners.
In terms of the Ṣaḥāba, the disagreement between the
Zaydis and Twelver Rāfiḍīs is based on a quite minute
technicality: Is the Prophet’s purported designation of ʿAlī as
his successor explicit and known by necessity? Or is it more
ambiguous and to be discerned by inference? The Twelvers
profess that this purported designation is blatant and explicit,
leading them to consider those Ṣaḥāba who favored others over
ʿAlī as having apostatized from the faith. In contrast, many of
the Zaydis believed the designation was implicit and discerned
by inference, and thus viewed the Ṣaḥāba who preferred others
over ʿAlī not as apostates, but as potentially excusable
individuals who erred.
Nonetheless, a Shi’ite’s simple transition from one stance
to another regarding this minute technicality can drastically
alter his/her entire position regarding the Ṣaḥāba. Such minor
shifts in interpretation have facilitated the rise of Rāfiḍite
factions within Zaydism, such as the Jārūdī Zaydis. This group,
mirroring the Twelvers and Ismailis, considers Abū Bakr and
ʿUmar apostates for preceding ʿAlī. Therefore, it should be
recognized that the comparatively less severe position of the
Zaydis on the Ṣaḥāba does not derive from a holistic
comprehension of scripture and authentic traditions. Instead, it
is rooted in a corrupt Zaydi doctrine on ʿAlī’s designation,
which can be easily subverted and mutated into full-blown
Rāfiḍism.
1 Even if it were a middle ground, as is assumed, that would not entail

that it is more nuanced or correct. The middle ground between the
Sunnah and extreme heresy is nonetheless heresy.
15
In fact, the Zaydi position on the Ṣaḥāba can, in some

respects, be deemed even more heretical than the Twelver
view. That is because the Zaydis, unlike the Twelvers, adopted
the Mutazilite doctrine of al-Manzila Bayna al-Manziltayn,
which posits that a person who dies unrepentant of a major sin
is eternally condemned to the Hellfire, akin to a disbeliever on
the Day of Judgement. Therefore, while the Twelvers would
maintain the Islam of a companion who dies upon a major sin,
such as the consumption of intoxicating beverages, the Zaydis
would categorically consign such a companion to perpetual
damnation, prohibiting any supplication for his redemption
after his death. As I will further illustrate in this book, this
corrupt doctrine has significantly influenced the Zaydis’
problematic stance towards the Ṣaḥāba.
The Zaydi sect, like its Twelver counterpart, has become a
conglomerate of various blunderous heresies. In terms of ʿAlī
ibn Abī Ṭālib and some strands of Ahlulbayt, they are staunch
Shi’ites. In terms of various companions of the Prophet, they
are Rāfiḍīs, albeit often less Rāfiḍī than Twelver Shi’ites. In
terms of Allah’s attributes and Qadar, they are Mutazilites. In
terms of major sins, they are Mutazilites. Then, when you
account for the sect’s Kharijite tendencies, you end up with a
fallen sect that has absorbed nearly every innovation to exist
in the history of Islam.
The great Ḥanbalī scholar, Ibn Balbān (d. 1083), in his
concise refutation of some spurious Zaydi arguments, said, “In
fact, we surpass them in love of Ahlulbayt due to their kinship
with the Messenger of Allah ‫ ﷺ‬and his injunction to love them.
They (Ahlulbayt) are not Imāms to any innovator, and they are
rather free of all innovators. Therefore, whoever among the
innovators purports to emulate them, follow them, and that his
maḏhab is upon theirs is a liar. That is because Ahlulbayt’s
positions are not contradictory to the positions of Ahl al-
Sunnah, which is the enlightened path and purified Sunnah of
their forefather. That is because whatever the innovators
16
attribute to Ahlulbayt (or an individual among them) from their

innovations has no basis. Rather, it is fabricated lie…”1
Ibn Balbān also said, “None of Zayd and al-Shāfiʿī’s
foundations (Uṣūl) or derivative positions (furūʿ) surpass the
Quran and Sunnah in any form, as we have affirmed. The
Zaydis and others innovated and invented certain things on
their own that are baseless in the Quran and Sunnah, and
neither are they recorded from any of the Ṣaḥāba and tābiʿīn.
Rather, their Imām in them is Iblīs the damned. May Allah
damn him, and may He damn all of his followers! Āmīn.”2
In today’s political climate, the unfolding of events in
Yemen offer a live example of this tendency within the Zaydi
sect. Ḥouthī heretics in the past few decades, with support and
encouragement from Twelver Iran, have effectively subverted
the traditionally “milder” strands of Zaydism. They have
promoted the Rāfiḍī-inclined factions within the sect,
occasionally even leading to conversions to Twelverism in the
Zaydi heartlands. The proliferation of videos and recordings of
Zaydi orators and scholars openly disparaging the Ṣaḥāba on
the Internet is a testament to the sects susceptibility to such
radical heresies.
This contemporary rise of Jārūdī Zaydism in Yemen is not
a mere coincidence or a one-time event. This extremist strand
had gained traction within Zaydi communities at various
points in history. As an example, the sixth century Mutazilite
scholar, Nashwān al-Ḥimyarī, said, “No Zaydi sect but the
Jārūdiyya exists in Yemen today, and they are in Ṣanʿāʾ, Ṣaʿḍa
1 Ajwiba ʿAlā Iʿtirāḍāt al-Zaydiyya of Ibn Balbān al-Ḥanbalī (p. 104-105)

2 Ajwiba ʿAlā Iʿtirāḍāt al-Zaydiyya of Ibn Balbān al-Ḥanbalī (p. 106). Ibn
Balbān’s position holds true for a variety of innovations maintained
within the Zaydi maḏhab, such as those involving their heresies on
Allah’s attributes etc. Even the tābiʿīn who practiced early primitive
forms of Kufan Shi’ism did not espouse the same Shi’ite beliefs and
doctrines later developed and articulated by Zaydi theologians.
17
and their vicinities.”1 The resurgence of this Zaydi Rāfiḍī strand

today only highlights the sect’s subtle, yet potent, Rāfiḍī
tendencies.
This treatise of al-Shawkānī has been previously translated
by Mahajjah Institute, and I pray that Allah rewards their team
for their persistent efforts related to Shi’ism and similar
matters.(2) We are all indebted to such individuals who embody
the persistence and grit needed to continue our dawah efforts,
so I pray once again that Allah blesses them and rewards them.
Given the Zaydi framework and context of this book, I
believe it is essential that it be coupled with commentary and
annotation to provide nuances that should not be overlooked.
Additionally, I added citations to al-Shawkānī’s references
from Zaydi sources to the fullest extent possible, which
evidently is important in such a polemical work. Therefore, I
have committed myself to republishing this book and ensuring
its accessibility in printed form.
My translation of al-Shawkānī’s book primarily revolves
around ʿAlī al-Rāziḥ’s published edition. However, I did consult
with a manuscript on several occasions when the published
text seemed lacking or unintelligible, as will be illustrated later
in this book, God-willing.
Since al-Shawkānī’s treatise is primarily based on Zaydi
references to Ahlulbayt, I have decided to include an addendum
to this book that references Ahlulbayt from non-Shi’ite
sources. Such an addendum, which is almost equal in size to
the original, would serve to supplement and enhance the
original book, rendering it a valuable educational text to the
Sunni reader. I also supplemented al-Shawkānī’s referenced
consensuses, which were thirteen in number, by citing six
1 Kitāb al-Ḥūr al-ʿĪn of Nashwān al-Ḥimyarī (p. 208)

2 Their translation is titled, “Enlightening the Unenlightened (Irshād al-
Ghabiyy),” and it can be accessed via the following link:
https://mahajjah.com/irshad-al-ghabiyy/
18
additional consensuses attributed to Ahlulbayt regarding the

Ṣaḥāba, thereby raising their number to 19 in total.
All in all, I pray that Allah grants benefit and enlightenment
to the reader of this book, fostering further reading and
guidance towards the Sunnah. Āmīn.
‫‪19‬‬
Ahlulbayt on the Prophet’s ‫ﷺ‬
Companions
by
Badr al-Dīn Muḥammad ibn ʿAlī
al-Shawkānī 
‫ْ‬ ‫ْ‬ ‫ْ‬
‫إرْشْ ْاد ْ ْ ْاغلْبْْ‬‫ْ‬
‫ْْ‬
‫ْ ْْ‬ ‫ْ ْ ْ‬
‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ ْ‬
‫تْ ْ ِْف ْْصْحْب ْ ْْانلْبْﷺ‬
‫ْ‬ ‫َه ْْأْهْل ْ ْْابلْيْ‬
‫ْ‬ ‫ل ْمْذْ‬
‫ْ ْإْ ْ‬
‫ْ‬ ‫ْ‬ ‫ْ‬
‫لإلمام العَّلمة ناِص السنة‬
‫بدر ادلين ُممد بن لَع الشوَكن ‪‬‬

Ahlulbayt on the Prophet’s Companions
22
[Al-Shawkānī’s Preface]
In the name of Allah, the Compassionate and Beneficent
All praise be to Allah, who has guided us to the supplication
for the righteous predecessors in His statement, “And those
who came after them, saying, ‘Our Lord, forgive us and our
brethren who preceded us in faith, and leave no malice in our
hearts towards those who believe. Our Lord, You are Clement
and Merciful.’ [Quran 59:10]”
Prayers and salutations be upon His beloved chosen one ‫ﷺ‬,
the one who said, “Do not disparage my companions. By the
One in Whose grasp lies my soul, if any of you were to expend
the equivalent of Mount Uḥud in charity, it would not amount
to a single handful of theirs or even half of it.”(1) And prayers
and salutations be upon his household, who have arrived to a
consensus (ijmāʿ) confirmed through many routes on the
reverence of the Prophet’s companions.(2)
Without further ado, as the views of the Imāms from the
Prophet’s household have become obscure to most
contemporaries and as their books – which are acquired
through arduous journeys – have gone largely unnoticed, none
remain of their followers except hollow claimants. (3)
1 Ṣaḥīḥ al-Bukhārī (3/1343), Ṣaḥīḥ Muslim (4/1967)

2 This is a reference to the scholars of the Zaydi school, some of whom
were from Ahlulbayt. In al-Shawkānī’s context, it was common to refer
to the Zaydi school as the maḏhab of Ahlulbayt, though he himself
maintained fundamental disagreements with Zaydism.
3 The eminent eleventh century Yemeni scholar, Yaḥyā ibn al-Ḥusayn ibn
al-Qāsim ibn Muḥammad, said, “The Majmūʿ al-Fiqh al-Kabīr of Imām
Zayd ibn ʿAlī and the rest of his works all demonstrate that he is upon
the positions of Ahl al-Sunnah in the foundational and derivative
matters and that none of the Zaydis, save for the extinct Ṣāliḥiyya, are
in agreement with him.
None of the Zaydis upon Zayd’s true maḏhab remain. Whoever
ascribes himself to Zayd’s maḏhab from the Hādawiyya who are upon
‫إرشاد الغبي إىل مذهب أهل البيت يف صحب النبي ﷺ‬
‫‪23‬‬
‫[مقدمة املصنف]‬
‫‪‬‬
‫احلمد هلل اذلي أرشدنا إىل ادلاعء للسلف الصالح بقول‪﴿ :‬واذلين جاءوا من بعدهم‬
‫يقولون ربنا اغفر َلا وِلخواننا اذلين سبقونا باِليمان ول َتعل ف قلوبنا غَّل لَّلين‬
‫آمنوا ربنا إنك رءوف رحيم﴾ [احلرش‪]10 :‬‬
‫والصَّلة والسَّلم ىلع حبيبه املصطىف اذلي قال‪" :‬ل تسبوا أصحاب‪ ،‬فواذلي نفس‬
‫بيده لو أن أحدكم أنفق مثل جبل أحد ذهبا ما بلغ مد أحدهم ول نصيفه‪ ".‬وىلع آل‬
‫اذلين صح إمجاعهم من طرق كثرية ىلع تعظيم الصحابة‪.‬‬
‫وبعد‪ ،‬فإنها ملا خفيت ىلع اغلب أهل الزمان مذاهب أئمة آلل‪ ،‬وجهلت مصنفاتهم‬
‫اليت تقطع ف الرحلة إىل مثلها أكباد اِلبل‪ ،‬فلم يبق بأيدي أهل عرصنا من أتباعهم غري‬
‫(‪)1‬‬
‫القيل والقال‪.‬‬
‫‪the maḏhab of al-Hādī from the Mukhtariʿa and the Muṭarrifiyya has‬‬
‫‪lied. He would be impugned by Zayd ibn ʿAlī’s statements in his works‬‬
‫‪and the works of the early Zaydis, such as al-Jāmiʿ al-Kāfī, the Jāmiʿ of‬‬
‫‪Āl Muḥammad. And Allah guides whomever He wills to the Straight‬‬
‫‪Path.” See al-Masālik Fī Ḏikr al-Nājī Min al-Firaq Wa-l-Hālik (p. 350).‬‬
‫‪ 1‬قال السيد حيىي بن احلسني ف كتاب «املسالك»‪" :‬و«جمموع الفقه الكبري» لإلمام زيد بن لَع وسائر‬
‫مصنفاته تنادي بأنه ىلع رأي أهل السنة ف األصول والفروع‪ ،‬وأنه لم يوافقه من الزيدية إل الصاحلية‪،‬‬
‫وقد انقرضوا؛ ولم يبق من الزيدية ىلع حقيقة مذهبه أحد‪ .‬ومن اعزتى إىل مذهبه من اهلادوية اذلين‬
‫ىلع مذهب اهلادي من امل خرتعة واملطرفية فهو َكذب‪ ،‬تكذبه نصوص زيد بن لَع ف مصنفاته‬
‫ومصنفات قدماء الزيدية‪ ،‬كما ف «اجلامع الاكف» جامع آل ُممد‪ .‬واهلل يهدي من يشاء إىل ِصاط‬
‫مستقيم‪ ".‬انظر كتاب املسالك (ص ‪ .)350‬وقد أفادن بهذا اَلص حساب (منذر الزيدية) ىلع إكس‪.‬‬
24
All you will predominantly observe is a man who has

renounced all sciences, and, due to his ignoble aspirations and
lowly state, has abandoned those sciences’ explicit and implicit.
Or, you observe another individual who has abandoned the old
and modern sciences of the Prophet’s ‫ ﷺ‬purified household.
Instead, he preoccupies himself somewhat with others’
sciences, thus failing to discern between what is genuine and
corrupt.(1)
Or, you observe an individual who professes emulation of
them and adherence to their views, yet has contented himself
with but a droplet from the spouting sea. His aspirations have
been confined to the mere study of an abridged text of theirs,
so he did not even glance into another work.
Due to this all, much discord and muddlement have arisen.
Certain positions have been attributed to Ahlulbayt that
actually contradict their seniors’ and juniors’ positions!
One such stance is Ahlulbayt’s reverence of the Ṣaḥāba.
Many people uncommitted to the sciences are quick to
disparage a group of people from the seniors of the Ṣaḥāba,
who are the best of all generations! When reprimanded, they
retort, “This is the maḏhab of Ahlulbayt!” However, that is a lie
about them, and Allah has shielded them from it. Anyone with
minimal acquaintance with their positions would absolve them
of this reprehensible trait.(2)
1 A reference to Shi’ites who profess adherence to the madhab of

Ahlulbayt, yet primarily study Hellenistic philosophies and similar
sciences at the expense of any substantive pursuit of the true madhabs
of Ahlulbayt.
2 It is important to remember that these discussions within the Zaydi
maḏhab often center specifically on a select group of the Prophet’s
senior companions, such as Abū Bakr and ʿUmar. Otherwise, the Zaydi
sect maintains a negative view of some Ṣaḥāba, especially the likes of al-
Mughīra ibn Shuʿba, Muʿāwiya ibn Abī Sufyān, ʿAmr ibn al-ʿĀṣ, and
many from the Ṭulaqāʾ. In fact, some of the sources cited by al-Shawkānī
throughout this very treatise embody much disparagement and criticism
of the aforementioned figures.
‫‪25‬‬
‫فَّل تكاد ترى إل رجَّل قد رغب عن مجيع أصناف العلوم‪ ،‬وهجر – لسة همته‬
‫ودناءة نفسه – الشتغال بمنطوقها واملفهوم؛ أو آخر هجر من علوم العرتة املطهرة‬
‫احلديث والقديم‪ ،‬واشتغل بعض الشتغال بعلوم غريهم فلم يفرق بني الصحيح والسقيم‪.‬‬
‫أو رجَّل ينتحل اتباعهم والنتساب إىل مذاهبهم ولكنه قد قنع من ابلحر المتدفق‬
‫بقطرة‪ ،‬وقرص همه ىلع الشتغال بمخترص من مترصات كتبهم فلم حيظ من غريه بنظرة‪.‬‬
‫فحصل بسبب ذلك البط واللط من اجلم الغفري‪ ،‬ونسب إىل أهل ابليت من‬
‫المسائل ما يالف قول كبريهم والصغري‪.‬‬
‫واكن من مجلة ذلك مسألة تعظيم القرابة للصحابة‪ ،‬فإن كثريا من العاطلني عن‬
‫العلوم يتجارى ىلع ثلب أعراض مجاعة من أكابر الصحابة اذلين هم خري القرون‪ .‬فإذا‬
‫عوتب ف ذلك قال‪" :‬هذا مذهب أهل ابليت!" وذلك فرية عليهم – صانهم اهلل؛ فإنهم‬
‫عند من ل أدىن إملام بمذاهبهم مبؤون عن هذه الصلة الشنيعة‪.‬‬
‫‪Other companions, such as Abū Hurayra, are often criticized and‬‬

‫‪disrespected in Zaydi writings. For instance, the author of al-Jadāwil al-‬‬
‫‪Ṣughrā, a Zaydi biographical text, undermined Abū Hurayra and even‬‬
‫‪referred to al-Shawkānī therein as a Ḥashawī who defended Abū‬‬
‫‪Hurayra. See al-Jadāwil al-Ṣughrā of al-Qāsimī (p. 28).‬‬
‫‪Therefore, the term, “Ṣaḥāba,” in these discussions can be‬‬
‫‪misleading when taken out of its specific context. The debate in this‬‬
‫‪book, while concerning the Ṣaḥāba, should be perceived as more of a‬‬
‫‪discussion on the senior companions, such as Abū Bakr, ʿUmar and‬‬
‫‪ʿUthmān (Allah be pleased with them all).‬‬
26
I liked to elucidate their actual views on this specific issue,

given that I have received an inquiry about it from some people
of knowledge. That is so he may cite it as proof for our
aforementioned statement regarding the current decline of
their noble and once-prominent sciences.
I have confined it to a small number of their statements on
this subject, for excess is a means to boredom. I did not
elucidate their underlying evidences, for the questioner’s
interest is solely in a general exposition of their views on the
topic.
[Ahlulbayt’s Consensus on the

Ṣaḥāba Through 13 Routes]
A consensus (ijmāʿ) among the Imāms of Ahlulbayt has
been established regarding: (1) the impermissibility of
disparaging the Ṣaḥāba; and the (2) impermissibility of
declaring any of them a disbeliever or a fāsiq, with the
exception of those renowned for violating the religion and
obstinacy towards the Master of the Messengers ‫ﷺ‬.(1)
1 It seems here that this disclaimer is meant to refer to some of the

aforementioned companions of the Prophet who are, in fact, disparaged
and excommunicated by the Zaydis.
Nonetheless, al-Shawkānī acknowledges the theoretical possibility
of the presence of fussāq among the Ṣaḥāba. However, in his work,
Irshād al-Fuḥūl, he championed the position that all of the Ṣaḥāba are to
be presumed trustworthy (ʿudūl) by default.
He quoted Ibn al-Anbārī, who said, “What is intended by the
Ṣaḥāba’s integrity is not an affirmation of their infallibility and the
impossibility of error on their part. It simply means that their
transmission is accepted without superfluously searching for reasons
behind their individuals’ integrity and praise, unless there is confirmed
evidence of an act that disqualifies them. However, such a disqualifier
has not been proven, all praise be to Allah. We thus regard them in the
same state they maintained during the Prophet’s lifetime until proven
otherwise. No attention is to be given to what is reported by the authors
27
‫ ألنها يه اليت ورد فيها السؤال‬،‫فأحببت بيان مذاهبهم ف هذه املسألة بصوصها‬
‫من بعض أهل العلم ليستدل بذلك ىلع صحة ما ذكرنا من اندراس معاهد علومهم‬
.‫الرشيفة ف هذه األزمنة‬
‫ ولم‬،‫ ألن اِلكثار من دواع اِلمَّلل‬،‫وقد اقترصت ىلع مقدار يسري من نصوصهم‬
.‫ ألن غرض السائل ليس إل بيان ما يذهبون إيله ف ذلك‬،‫أشتغل بإيراد األدلة‬
]‫[إمجاع أهل ابليت ىلع حتريم سب الصحابة‬
‫ وحتريم‬،‫ قد ثبت إمجاع األئمة من أهل ابليت ىلع حتريم سب الصحابة‬:‫فأقول‬

‫ إل من اشتهر بمخالفة ادلين والمعاندة لسنة سيد‬،‫الكفري والفسيق ألحد منهم‬
.‫المرسلني ﷺ‬
of siyar, as it is inauthentic. Whatever is authentic therein has a valid

interpretation.” See Irshād al-Fuḥūl of al-Shawkānī (1/341).
Al-Ṣanʿānī explains that the actual instances where some Ṣaḥāba
could be described as fussāq are so sparce in number to the extent that
the phenomenon practically is nonexistent, which is why this
theoretical stipulation was often disregarded by the scholars of ḥadīth.
See Tawḍīḥ al-Afkār li-Maʿānī Tanqīḥ al-Anẓār of al-Ṣanʿānī (4/185).
I would add that the extremely small number of companions who
could arguably fit this description barely have any substantive
transmission of ḥadīth recorded from them in the first place, further
highlighting this sample’s negligibility in application.
28
As held by the majority of scholars, companionship does

not entail the infallibility of whomever falls under that
category. In fact, it is a consensus, as we had verified in the
treatise titled, al-Qawl al-Maqbūl fī Radd Riwāyat al-Majhūl
min Ghayri Ṣaḥābat al-Rasūl. The aforementioned consensus
of Ahlulbayt has been reported via reliable routes from a group
of their esteemed:
Route One
The Imām al-Muʾayyad Bi-llāh Aḥmed ibn al-Ḥusayn al-
Hārūnī.(1) He had reported from all of his forefathers among the
Imāms of Ahlulbayt the impermissibility of disparaging the
Ṣaḥāba. This was recorded from him by the author of the
marginalia on al-Fūṣūl.(2)
Route Two
Al-Manṣūr Bi-llāh ʿAbdullāh ibn Ḥamza said in his treatise,
which is titled, Jawāb al-Masʾala al-Tihāmiyya, after
mentioning the impermissibility of disparaging the Ṣaḥāba,
“That is what is decreed by the knowledge of all our forefathers
until ʿAlī.”
1 Al-Muʾayyad Bi-llāh Aḥmed ibn al-Ḥusayn ibn Hārūn was a fourth

century Zaydi Imām who ruled in Northern Iran. He is a revered
authority within the Zaydi school, and he died in the year 411. He was
raised as a Twelver Shi’ite, but he later opposed his father and converted
to Zaydism, citing the discrepant Twelver ḥadīth corpus as a reason
behind his conversion. See Sīrat al-Imām al-Muʾayyad Bi-llāh of al-
Shajarī (p. 17) and Tahḏīb al-Aḥkām of al-Ṭūsī (1/1).
2 Refer to the third footnote in al-Fuṣūl al-Luʾluʾiyya Fī Uṣūl Fiqh al-ʿItra
al-Zakiyya wa-Aʿlām al-Umma al-Muḥammadiyya of Ṣārim al-Dīn al-
Wazīr (p. 261). There, it is stated that Al-Muʾayyad Bi-llāh said, “I know
of no one from the Household (ʿItra) who curses the Ṣaḥāba, and
whoever claims otherwise has lied.”
‫‪29‬‬
‫فإن الصحبة ليست بموجبة لعصمة من اتصف بها‪ ،‬ىلع ما ذهب إيله اجلمهور‪ .‬بل‬
‫هو إمجاع كما حققنا ذلك ف الرسالة املسماة «القول املقبول ف رد رواية املجهول من غري‬
‫صحابة الرسول ﷺ»‪ .‬وهذا اِلمجاع اذلي قدمنا ذكره عن أهل ابليت مروي من طرق‬
‫ثابتة عن مجاعة من أكابرهم‪:‬‬
‫الطريق األول‬
‫عن اِلمام المؤيد باهلل أمحد بن احلسني اهلاروين‪ ،‬فإنه روى عن مجيع آبائه من أئمة‬
‫(‪)1‬‬
‫اآلل حتريم سب الصحابة‪ .‬حك ذلك عنه صاحب حوايش «الفصول»‪.‬‬
‫الطريق اثلانية‬
‫قال املنصور باهلل عبد اهلل بن محزة ف رساله ف «جواب املسألة الهامية» – بعد‬
‫أن ذكر حتريم سب الصحابة – ما لفظه‪" :‬وهذا ما يقض به علم آبائنا إىل لَع عليه‬
‫السَّلم‪".‬‬
‫‪ 1‬جاء ف هامش الفصول اللؤلؤية (ص ‪ :)261‬قال املؤيد باهلل‪" :‬ما أعلم أحدا من العرتة يسب الصحابة‪،‬‬
‫ومن قال ذلك فقد كذب‪".‬‬
30
He then said, “In this vicinity are some who believe that the
epitome of affinity [to Ahlulbayt] (walāʾ) is the disparagement
of the Ṣaḥāba and disassociation from them. He thus ends up
unknowingly disassociating from Muḥammad ‫!ﷺ‬
‘Even if the arrows miss They still strike me in
me and target my my shoulder and
quiver, flank!’”(1)
The author of al-Turjumān, when explaining the statement
in al-Bassāma:
“And pray that Allah is pleased Or refrain from disparagement if
with them, as did Abū al- you are one of precaution.”
Hasan,(2)
He said:
Al-Manṣūr Bi-llāh ʿAbdullāh ibn Ḥamza said, “No one
can substantiate his claim that any of our righteous
predecessors used to disparage or revile the Elders.
Rather, they used to believe that the Elders were the
best of creation after Muḥammad, ʿAlī and Fāṭima
(Allah’s blessings and salutation be upon them).”(3)
1 Al-Rawḍ al-Bāsim Fī al-Ḏab ʿAn Sunnat Abī al-Qāsim of Ibn al-Wazīr (p.
97), al-Riyāḍ al-Mustaṭāba Fī Jumlat Man Rawā Fī al-Ṣaḥīḥayn Min al-
Ṣaḥāba of al-ʿĀmirī (p. 310-311). Elsewhere, al-Manṣūr Bi-llāh also
cited this consensus of Zaydi Imāms in not disparaging the Ṣaḥāba. See
Majmūʿ Rasāʾil al-Manṣūr Bi-llāh (1/352).
The couplet cited serves to highlight how an offense directed at a
person’s close associates may be regarded as a direct offense to that
individual himself. In this case, it refers to the situation where heretics,
when denigrating the Prophet’s closest companions, are effectively
inflicting harm upon the Prophet, whether deliberate or unintentional.
2 Abū al-Ḥasan here is a reference to ʿAlī ibn Abī Ṭālib (Allah be pleased
with him)
3 If, by “righteous predecessors,” he is referring to post-third century
Zaydi scholars and Imāms, then his assertion is sustainable. Otherwise,
the earlier scholars and predecessors from Ahlulbayt, beginning with
ʿAlī ibn Abī Ṭālib and spanning many from his progeny, generally
‫‪31‬‬
‫ثم قال فيها ما لفظه‪ " :‬ويف اجلهة من يرى ُمض الولء سب الصحابة رض اهلل عنهم‬
‫والباءة منهم‪ ،‬فيتبأ من ُممد ﷺ من حيث ل يعلم!‬
‫تص ب جائات اَلبل كش ح ومنكب‬ ‫فإن كنت ل أرم وترم كنانيت‬

‫ن‬ ‫وم‬ ‫انتىه‪.‬‬
‫قال ف «الرتمجان» عند شح قول ف «البسامة»‪:‬‬
‫أو قف عن الس ب إن ما كنت ذا حذر‬ ‫ورض عنهم كما رّض أبو حسن‬
‫ما لفطه‪:‬‬
‫قال املنصور باهلل عبد اهلل بن محزة‪" :‬ول يمكن أحد أن يصحح دعواه ىلع أحد‬
‫من سلفنا الصالح أنهم نالوا من املشايخ أو سبوهم‪ ،‬بل يعتقدون فيهم أنهم خري اللق‬
‫بعد ُممد ولَع وفاطمة صلوات اهلل عليهم وسَّلمه‪.‬‬
‫‪acknowledged the precedence of Abū Bakr and ʿUmar over ʿAlī. Many‬‬
‫‪authentic traditions can be cited from a plethora of Hashemite and Alid‬‬
‫‪figures, as I have demonstrated in the addendum to this text on pg. 98.‬‬
32
The righteous predecessors held that the Elders, by

preceding ʿAlī, had erred and committed a grave sin
whose magnitude is only known to Allah (exalted is
He). No one is free of error except Allah. “Thus, Adam
disobeyed his Lord and was fallen [Quran 20:121]” If
Allah punishes them, then it is for a sin they had
committed. If He forgives them, He is worthy of
forgiveness, and they are deserving of it for their
commendable precedents.(1)
1 The aforementioned excerpt cited by al-Shawkānī can be found on page

252 in manuscript ZA: 039-02 of Ibn Muẓaffar’s al-Turjumān al-Muftiḥ
in the electronic library of the Omani Ministry of Endowments &
Religious Affairs, as can be seen below:
This statement, although seemingly appreciable when contrasted

with the positions of extremist Zaydi and Twelver Shi’ites, should alert
any Muslim to a critical flaw in the Zaydi doctrine concerning the
Ṣaḥāba. The characterization of Zaydism as a moderate Shi’ite sect often
overlooks its implicit role in laying the groundwork for Rāfiḍism, which
is predicated on the notion that the Ṣaḥāba committed a grave blunder
in giving precedent to Abū Bakr over ʿAlī. However, the reality is that
the Ṣaḥāba’s general agreement on Abū Bakr’s precedence was not an
error, let alone a grave sin.
Consequently, it is unsurprising that the Zaydi school has
experience several periods throughout history where more radical Rāfiḍī
‫‪33‬‬
‫ويقولون‪ :‬قد أخطؤا القدم وعصوا معصية ل يعلم قدرها إل اهلل سبحانه‪ .‬والطأ‬
‫ل يبأ منه إل اهلل تعاىل؛ وقد ﴿عص آدم ربه فغوى﴾‪ .‬فإن حاسبهم اهلل فبذنب فعلوه‪،‬‬
‫وإن عفا عنهم فهو أهل العفو‪ ،‬وهم يستحقونه حلميد سوابقهم‪ ".‬انتىه‪.‬‬
‫‪factions, such as the Jārūdiyya, gained traction within the Zaydi‬‬

‫‪heartlands. This is partially because several foundations of the sect can‬‬
‫‪be relatively easily subverted into Rāfiḍism. And Allah knows best.‬‬
34
Route Three
Al-Muʾayyad Bi-llāh Yaḥyā ibn Ḥamza(1) (peace be upon
him) said in the closing of al-Ṭaṣfiya:
Note: Know that concerning the stance on the Ṣaḥāba,
there are two groups. The first group are open in
praying for Allah’s mercy upon them and that He be
pleased with them. This is the well-known position
from the Commander of the Faithful, Zayd ibn ʿAlī,
Jaʿfar al-Ṣādiq, al-Nāṣir li-l-Ḥaqq, and al-Muʾayyad Bi-
llāh. They are explicit in their tarḍiya,(2) taraḥḥum,(3)
and affinity to them.
This is the position we adopt. We have substantiated it
and mentioned that their Islam is inevitably affirmed
with certainty. The incidents concerning their violation
of proof-texts are nothing more than a mere error on
their part.
As for the classification [of their deeds] as disbelief or
fisq, it lacks legislative basis, and the position
consequently is invalid. This is the position we adopt
and endorse, and it is with this belief we wish to be
adhering to when we meet Allah.
1 Al-Muʾayyad Bi-llāh Yaḥyā ibn Ḥamza was an eighth century Zaydi

Imām. He authored several works in defense of the Ṣaḥāba and in
condemnation of the Rāfiḍa, including al-Risāla al-Wāziʿa Li-l-Muʿtadīn
ʿAn Sab Ṣaḥābat Sayyid al-Mursalīn and Aṭwāq al-Ḥamāma Fī Ḥaml al-
Ṣaḥāba ʿAlā al-Salāma.
2 Tarḍiya refers to the supplication, “Allah be pleased with him ( raḍiya
Allāh ʿanh).”
3 Taraḥḥum refers to the supplication, “Allah have mercy on him
(raḥimahu Allāh).”
‫‪35‬‬
‫الطريق اثلاثلة‬
‫قال المؤيد باهلل حيىي بن محزة عليه السَّلم ف آخر «الصفية» ما لفظه‪:‬‬
‫"تنبيه‪ :‬اعلم أن القول ف الصحابة ىلع فريقني‪ .‬القول األول‪ :‬مرصحون بالرتضية‬
‫والرتحم عليهم‪ ،‬وهذا هو المشهور عن أمري المؤمنني‪ ،‬وعن زيد بن لَع‪ ،‬وجعفر الصادق‪،‬‬
‫واَلاِص للحق‪ ،‬والمؤيد باهلل‪ .‬فهؤلء مرصحون بالرتضية والرتحم والموالة‪.‬‬
‫وهذا هو المختار عندنا‪ ،‬ودللنا عليه وذكرنا أن اِلسَّلم مقطوع به ل ُمالة‪،‬‬

‫وعروض ما عرض من الطأ ف مالفة اَلصوص ليس فيه إل الطأ ل غري‪.‬‬
‫وأما كونه كفرا أو فسقا‪ ،‬فلم تدل عليه دللة شعية‪ ،‬فلهذا بطل القول به‪ .‬فهذا‬
‫هو اذلي نتاره ونرتضيه مذهبا ونب أن نلق اهلل به ونن عليه‪.‬‬
36
The second group abstains from taraḥḥum, ṭarḍiya, and

categorizing them as disbelievers or fussāq. This
position is reflected in the speech of al-Qāsim, al-Hādī,
and their progeny, and it is implied in al-Manṣūr Bi-
llāh’s speech.
These figures affirm that an error was committed by the
Elders. They affirm that with certainty, but they abstain
in terms of its implications.
As for the declaration of Ṣaḥāba as disbelievers or
fussāq, it was not recorded from any of the nobles and
dignitaries from the Household, as we have reported
and confirmed. [Any contrary claim] is to be cast back
onto its respective transmitter.”(1)
The Imām, Yaḥyā ibn Ḥamza, in his treatise, titled, al-
Wāziʿa li-l-Muʿtadīn ʿan Sabb Aṣḥāb Sayyid al-Mursalīn, after
reporting from Ahlulbayt that those who do not profess the
Commander of the Faithful’s imamate, abandoned him, or gave
precedence to themselves before him were not disbelievers or
fussāq, said:
After their definitive conclusion to not label them as
disbelievers or fussāq, they adopt one of two positions.
The first position is that of those who were open in
taraḥḥum and tarḍiya. This is the well-known position
recorded from ʿAlī, Zayd ibn ʿAlī, Jaʿfar al-Ṣādiq, al-
Bāqir, al-Nāṣir, al-Muʾayyad Bi-llāh, and others. It is the
position we adopt.
1 I was unable to find this text in al-Ṭaṣfiya, but I did find a similar excerpt
in Yaḥyā ibn Ḥamza’s ʿIqd al-Laʾālī Fī al-Rad ʿAlā Abī Ḥamid al-Ghazālī
(p. 146-148).
‫‪37‬‬
‫والفريق اثلان متوقفون عن الرتضية والرتحم وعن القول بالكفري والفسيق‪ .‬وهذا‬
‫دل عليه الكم القاسم واهلادي وأولدهما‪ ،‬وإيله يشري الكم المنصور باهلل‪.‬‬
‫فهؤلء حيكمون بالطأ‪ ،‬ويقطعون به ويتوقفون ف حكمه‪.‬‬
‫فأما القول بالكفري والفسيق ف حق الصحابة فلم يؤثر عن أحد من أكابر أهل‬
‫(‪)1‬‬
‫ابليت عليهم السَّلم وأفاضلهم كما حكيناه وقررناه‪ ،‬وهو مردود ىلع ناقله‪ ".‬انتىه‪.‬‬
‫وقال اِلمام حيىي بن محزة ف رساله «الوازعة للمعتدين عن سب أصحاب سيد‬

‫المرسلني» – بعد أن حك عن أهل ابليت أنهم لم يكفروا ولم يفسقوا من لم يقل بإمامة‬
‫أمري املؤمنني أو َتلف عنه أو تقدمه – ما لفظه‪:‬‬
‫"ثم إن هلم بعد القطع بعدم الكفري والفسيق مذهبني‪.‬‬
‫األول‪ :‬مذهب من ِصح بالرتحم والرتضية عليهم‪ .‬وهذا هو المشهور عن لَع‪ ،‬وزيد‬
‫بن لَع‪ ،‬وجعفر الصادق‪ ،‬وابلاقر‪ ،‬واَلاِص‪ ،‬والمؤيد باهلل‪ ،‬وغريهم‪ .‬وهو المختار عندنا‪".‬‬
‫لم أجد هذا اَلص ف كتاب «الصفية»‪ ،‬لكنين وجدت يلحىي بن محزة الكما مشابها ل ف كتاب‬ ‫‪1‬‬
‫«عقد الآليل ف الرد ىلع أب حامد الغزايل» (ص ‪.)148-146‬‬
38
Yaḥyā ibn Ḥamza then said:

The second position is abstaining from tarḍiya,
taraḥḥum, excommunication and labeling them as
fussāq. This is reflected in the speech of al-Qāsim, al-
Hādī, their progeny, and al-Manṣūr Bi-llāh.
That is because when they acknowledged the
companions’ error – given that there was no evidence
that they were infallible for their errors to be rendered
minor sins – leaving open the possibility that their
errors could be either major or minor sins.
Consequently, they abstained from tarḍiya.(1)
We rebut this by asserting with certainty that they were
believers before committing this sin. Therefore, we
maintain the presumption of their initial state, and we
only disregard it when presented with definitive
evidence of disbelief or fisq.
Regarding what has been reported that al-Manṣūr Bi-
llāh said, ‘Whoever prays that Allah be pleased with
them, then do not pray behind him. Whoever
disparages them, then ask him for the evidence behind
that.’
1 This defective reasoning stems from the adoption of the heretical

Mutazilite doctrine on major sins, which I referenced in the preface to
this book. Per this tenet, an unrepentant major sinner is akin to a
disbeliever on the Day of Resurrection, and he is not to be treated as a
Muslim following his death. The reality of the matter is that if one, for
the sake of argument, were to concede that the companions committed
a major sin, then they are still regarded as Muslims during their lives
and after their deaths. Praying for them and maintaining the affinity of
Islam towards them would be sanctioned.
‫‪39‬‬
‫ثم قال‪" :‬المذهب اثلان‪ :‬من توقف عن الرتضية والرتحم واِلكفار والفسيق‪ .‬وإىل‬
‫هذا يشري الكم القاسم واهلادي وأولدهما والمنصور باهلل‪.‬‬
‫ألنهم قطعوا ىلع الطأ ولم يدل ديلل ىلع عصمتهم فيكون الطأ صغرية ف حقهم‪،‬‬
‫(‪)1‬‬
‫وجاز أن يكون خطؤهم كبرية‪ ،‬فَّللك توقفوا عن اجلهر بالرتضية‪".‬‬
‫قال‪" :‬ونقابله ىلع أنا قاطعون ىلع إيمانهم قبل هذه المعصية‪ ،‬فنستصحب األصل‬
‫ول ننزتع عنه إل دلللة قاطعة تدل ىلع كفر أو فسق‪".‬‬
‫قال‪" :‬وما روي عن المنصور باهلل أنه قال‪( :‬من ترّض(‪ )2‬عنهم فَّل تصلوا خلفه‪،‬‬
‫ومن سبهم فاسألوه‪ :‬ما ادليلل؟)‪.‬‬
‫‪ 1‬وسبب هذا القول الفاسد تبين الزيدية مقالة الوعد والوعيد العزتايلة‪ .‬ومقتضاها أن مرتكب‬
‫الكبرية اذلي يموت قبل توبته حكمه حكم الاكفر يوم القيامة‪ ،‬فَّل يعامل معاملة املسلم بعد موته‪.‬‬
‫والصواب أن املشايخ – ىلع تقدير ارتكابهم الكبائر تنل – ل يزال حكمهم حكم أهل اِلسَّلم‬
‫ف ادلنيا واآلخرة إن شاء اهلل‪ .‬وترشع الصَّلة عليهم وموالتهم‪ ،‬وتشملهم شفاعة املصطىف ﷺ‪.‬‬
‫‪ 2‬جاء ف املطبوع "من رّض"‪ ،‬ويف مطوط من نسخ حيىي بن ُممد سنة ‪ 1362‬ـه"من ترّض‪ "،‬وهو ما‬
‫أثبته‪ .‬واهلل تعاىل أعلم‪.‬‬
40
The well-known report from him is that he said,

‘Whoever disparages them, then do not pray behind
them. Whoever prays that Allah be pleased with them,
then ask them for the evidence behind that.’(1)
This is the end of Imām Yaḥyā’s (peace be upon him)
speech, and in his book, al-Taḥqīq fī al-Ikfār wa-l-Tafsīq, he
excessively cited arguments for the permissibility of tarḍiya,(2)
as he did in the remainder of his theological works.
The erudite scholar Yaḥyā ibn al-Ḥusayn ibn al-Qāsim said
in al-Īḍāḥ:
Know that those among Ahlulbayt who espouse taṛḍiya
are: the Commander of the Faithful, al-Ḥasan, al-
Ḥusayn, Zayn al-ʿĀbidīn ʿAlī ibn al-Ḥusayn, al-Bāqir,
al-Ṣādiq, ʿAbdullāh ibn al-Ḥasan, Muḥammad ibn
ʿAbdillāh al-Nafs al-Zakiyya, Idrīs ibn ʿAbdillāh, Zayd
ibn ʿAlī, and the remainder of the predecessors from
Ahlulbayt.(3)
Among the latter-day [figures from Ahlulbayt who
espoused tarḍiya] are the nobles of al-Jīl and al-Daylam:
al-Muʾayyad Bi-llāh and his counterpart, Abū Ṭālib, al-
Nāṣir al-Ḥasan ibn ʿAlī al-Uṭrūsh, Imām al-Muwaffaq
Bi-llāh and his son, al-Sayyid al-Murshid Bi-llāh, and
Imām Yaḥyā ibn Ḥamza.
Among the latter-day in Yemen are: Imām al-Mahdī
Aḥmed ibn Yaḥyā, al-Sayyid Muḥammad ibn Ibrāhīm
and his counterpart, al-Hādī, Imām Aḥmed ibn al-
Ḥusayn, Imām ʿIz al-Dīn ibn al-Ḥasan, Imām Sharaf al-
Dīn, and others.
1 Al-Risāla al-Wāziʿa li-l-Muʿtadīn ʿAn Sabb Ṣaḥābat Sayyid al-Mursalīn

of Yaḥyā ibn Ḥamza al-ʿAlawī (p. 185-190, 195-196)
2 This book has been published by Dār Al-Yaqīn.
3 ʿAbdullāh is ʿAbdullāh ibn al-Ḥasan ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib,
and Idrīs and Muḥammad al-Nafs al-Zakiyya are his sons.
‫‪41‬‬
‫فالرواية المشهورة‪( :‬من سبهم فَّل تصلوا خلفه‪ ،‬ومن ترّض(‪ )1‬عنهم فاسألوه‪ :‬ما‬
‫(‪)2‬‬
‫ادليلل؟)‪.‬‬
‫انتىه الكم اِلمام حيىي عليه السَّلم‪ .‬وقد بالغ ف كتابه المسّم «الحقيق ف‬
‫اِلكفار والفسيق» ف الستدلل ىلع جواز الرتضية‪ )3(،‬وكذلك ف سائر كتبه الَكمية‪.‬‬
‫قال العَّلمة حيىي بن احلسني بن القاسم ف «اِليضاح»‪:‬‬
‫"واعلم أن القائلني بالرتضية ىلع الصحابة من أهل ابليت هم‪ :‬أمري المؤمنني‪،‬‬
‫واحلسن‪ ،‬واحلسني‪ ،‬وزين العابدين لَع بن احلسني‪ ،‬وابلاقر‪ ،‬والصادق‪ ،‬وعبد اهلل بن‬
‫احلسن‪ ،‬وُممد بن عبد اهلل اَلفس الزكية‪ ،‬وإدريس بن عبد اهلل‪ ،‬وزيد بن لَع‪ ،‬واكفة‬
‫القدماء من أهل ابليت‪.‬‬
‫ومن المتأخرين‪ :‬سادة اجليل وادليلم المؤيد باهلل‪ ،‬وصنوه أبو طالب‪ ،‬واَلاِص احلسن‬
‫بن لَع األطروش‪ ،‬واِلمام الموفق باهلل‪ ،‬وودله السيد المرشد باهلل‪ ،‬واِلمام حيىي بن محزة‪.‬‬
‫ومن المتأخرين بايلمن‪ :‬اِلمام المهدي أمحد بن حيىي‪ ،‬والسيد ُممد بن إبراهيم‪،‬‬
‫وصنوه اهلادي‪ ،‬واِلمام أمحد بن احلسني‪ ،‬واِلمام عز ادلين بن احلسن‪ ،‬وودله احلسن بن‬
‫عز ادلين‪ ،‬واِلمام شف ادلين‪ ،‬وغريهم‪.‬‬
‫هذه اللكمة يه َكليت سبقتها ف الصفحة املاضية‪ ،‬والمثبت ف منت الكتاب هو ما نقلته من املخطوط‬ ‫‪1‬‬
‫املذكور‪.‬‬
‫الرسالة الوازعة للمعتدين عن سب صحابة سيد املرسلني (ص ‪)196-195 ،190-185‬‬ ‫‪2‬‬
‫‪ 3‬وقد طبعت هذا الكتاب دار ايلقني بعنوان «الحقيق ف تقرير أدلة اِلكفار والفسيق»‪.‬‬
42
The remainder of the Imāms, such as al-Hādī and al-

Qāsim, are undeclared on this matter, even though one
report from al-Hādī is pro-tarḍiya.
Al-Manṣūr Bi-llāh ʿAbdullāh ibn Ḥamza has two
positions reported from him. One of them is abstention,
as documented in al-Shāfī. The other position is tarḍiya,
as documented in al-Jawābāt al-Tihāmiyya.
Many of them are not in need of being listed
individually because the general statement that the
Imāms of Ahlulbayt are all either abstinent or upon
tarḍiya is sufficient. None of them considers the cursing
of the Ṣaḥāba permissible in the first place, as is
acknowledged by those who know.”(1)
Route Four
Al-Sayyid al-Hādī ibn Ibrāhīm al-Wazīr, in his book, Talqīḥ
al-Albāb, reported that Imām al-Nāṣir Muḥammad ibn ʿAlī,
who is known as Ṣalāḥ al-Dīn, was once asked about those who
preceded the Commander of the Faithful and the remainder of
those who opposed him. He replied, saying, “The maḏhab of
the Zaydis is to declare wrong those who preceded the
Commander of the Faithful.”
He then said:
They are two groups. One group maintains the prospect
of error without issuing a definitive judgement on those
individuals. The other group esteems those individuals,
stating that their error is forgiven in light of their
merits, deeds, jihād, and righteousness.
1 Al-Īḍāḥ Li-Mā Khafā Min al-Ittifāq ʿAlā Taʿẓīm Ṣaḥābat al-Muṣṭafā (p.
239-240)
‫‪43‬‬
‫وسائر األئمة يتوقف‪َ :‬كلهادي والقاسم‪ ،‬مع أن ف رواية اهلادي الرتضية‪.‬‬
‫والمنصور باهلل عبد اهلل بن محزة ل قولن‪ :‬الوقف كما ف كتابه «الشاف»‪،‬‬
‫والرتضية كما ف «اجلوابات الهامية»‪.‬‬
‫وكثري منهم ل حاجة بنا إىل تعداد أعيانهم‪ ،‬ألنه يكف ف ذلك القول اجلمل بأن‬
‫أئمة أهل ابليت َكفة بني متوقف ومرتض ل يرى أحد منهم السب للصحابة أصَّل‪،‬‬
‫يعرف ذلك من عرف"(‪ )1‬انتىه بلفظه‪.‬‬
‫الطريقة الرابعة‬
‫حك السيد الهادي بن إبراهيم الوزير ف كتابه املعروف ب «تلقيح األبلاب»‪ :‬أنه سئل‬
‫اِلمام اَلاِص ُممد بن لَع – المعروف بصَّلح ادلين – عن المتقدمني ألمري المؤمنني‬
‫وسائر من خالفه‪ .‬فأجاب بأن مذهب الزيدية القول بالخطئة لمن تقدم أمري المؤمنني‪.‬‬
‫قال‪" :‬وهؤلء فرقتان‪ :‬فرقة تقول باحتمال الطأ ويتوقفون ف أمرهم‪ .‬وفرقة‬
‫يتولونهم ويقولون‪ :‬إن خطأهم مغتفر ف جنب مناقبهم وأعماهلم وجهادهم وصَّلحهم‪".‬‬
‫‪ 1‬اِليضاح ملا خفا من التفاق ىلع تعظيم صحابة املصطىف ﷺ (ص ‪)240-239‬‬

44
He then said, “This second position is what we adopt, for

they are the dignitaries of Islam and the full moons of the
night.”(1)
Al-Sayyid al-Hādī also reported in this book from Imām al-
Mahdī ʿAlī ibn Muḥammad ibn ʿAlī, Imām Ṣalāḥ al-Dīn’s father,
that he was asked about those who preceded the Commander
of the Faithful or opposed him. He responded that the position
of the majority of the Zaydis is that ʿAlī’s designation was
conveyed in a manner that needed reflection and analysis for
one to discern its intended meaning. They neither label those
who reject it as disbelievers nor fussāq,” until the end of his
statement in that regard.(2)
1 The aforementioned excerpts cited by al-Shawkānī are mentioned on

page 218 in manuscript ZA: 254-04 of Talqīḥ al-Albāb Fī Sharḥ Abyāt al-
Lubāb, which can be found in the electronic library of the Omani
Ministry of Endowments & Religious Affairs. The image in the footnotes
on the next page showcase the excerpt referenced by al-Shawkānī:
2 This excerpt can be found on page 216 of the same manuscript:

‫‪45‬‬
‫وقال‪" :‬وهذا القول اثلان هو اذلي نراه‪ ،‬إذ هم وجوه اِلسَّلم وبدور الظَّلم‪".‬‬
‫وحك السيد الهادي ف ذلك الكتاب عن اِلمام المهدي لَع بن ُممد بن لَع – وادل‬
‫اِلمام صَّلح ادلين – أنه سئل عمن تقدم ىلع أمري المؤمنني أو خالفه‪ .‬فأجاب بأن‬
‫مذهب مجهور الزيدية أن اَلص وقع ىلع وجه حيتاج ف معرفة المراد به إىل نظر وتأمل‪،‬‬
‫ول يكفرون من دافعه ول يفسقونه؛ إىل آخر الكمه ف ذلك‪.‬‬
46
It is evident that his attribution of this position to the

majority of the Zaydis does not conflict with others’ attribution
of this position to all Zaydis. This is because one who attributes
it to all Zaydis is reporting additional information, and
accepting it is imperative.
Those who attributed this position to some or most Zaydis
were not aware that it actually was the Zaydis’ unanimous
position. Absence of knowledge on something is not evidence
of its absence. Others possessed knowledge of it, and those with
knowledge are proof against the uninformed.
Route Five
Yaḥyā ibn al-Ḥusayn ibn al-Qāsim ibn Muḥammad, in his
book, al-Īḍāḥ Li-Mā Khafiya Min al-Ittifāq ʿAlā Taʿẓīm al-
Ṣaḥāba, upon reporting the madhab of Ahlulbayt, said:
If what we had mentioned is confirmed and the
positions of the guiding scholars of knowledge are
elucidated, then it is known by necessity that cannot be
negated by a doubt or spurious argument that the
scholars of the Zaydis have a consensus on the
impermissibility of cursing the Ṣaḥāba. That is because
it is mass-transmitted from them and definitively
known. Therefore, anything that contradicts whatever
is known by necessity is not to be acted upon…” until
the end of his statement.(1)
1 Kitāb al-Īḍāḥ (p. 303). This is Yaḥyā ibn al-Ḥusayn’s closing statement
in Kitāb al-Īḍāḥ, and the subsequent routes cited by al-Shawkānī all
appear to be sourced from his book.
‫‪47‬‬
‫ول يىف أن حاكيته ذللك عن مجهور الزيدية ل يناف حاكية غريه ل عن مجيعهم‪،‬‬
‫ألن احلاك عن اجلميع ناقل للزيادة‪ ،‬وقبوهلا متحتم‪.‬‬
‫واغية ما عند من حك عن ابلعض أو األكث أنه لم يعلم بأن ذلك قول اجلميع‪.‬‬
‫وعدم العلم ليس علما بالعدم ‪ ،‬وقد علم غريه ذلك‪ ،‬ومن علم حجة ىلع من لم يعلم‪.‬‬
‫الطريق الامسة‬
‫قال حيىي بن احلسني بن القاسم بن ُممد ف كتابه «اِليضاح لما خف من التفاق‬
‫ىلع تعظيم الصحابة» — بعد حاكية مذهب أهل ابليت ما لفظه‪" :‬وإذا تقرر ما ذكرنا‬
‫وعرفت(‪ )1‬أقوال أئمة العلم الهداة علم من ذلك بالّضورة اليت ل تنتف بشك ول بشبهة‬
‫إمجاع أئمة الزيدية ىلع حتريم سب الصحابة‪ ،‬لواتر ذلك عنهم والعلم به‪ .‬فما خالف ما‬
‫علم ضورة ل يعمل به‪ "...‬إىل آخر الكمه‪ )2(.‬انتىه‪.‬‬
‫‪ 1‬جاء ف املطبوع‪" :‬وعرف‪ ".‬ويف املخطوط اذلي هو من نسخ حيىي بن ُممد سنة ‪ 1362‬ـه"وعرفت‪"،‬‬
‫وهو ما أثبته‪ .‬واهلل تعاىل أعلم‪.‬‬
‫‪ 2‬كتاب اِليضاح (ص ‪ .)303‬هذا الَكم منقول من خاتمة كتاب «اِليضاح» يلحىي بن احلسني‪،‬‬
‫والظاهر أن الشواكن اعتمد ىلع هذا الكتاب ف حاكية مجيع الطرق اآلتية‪ ،‬كما سيأيت‪.‬‬
48
Route Six
It was reported by al-Sayyid Idrīs in his book titled, Kanz
al-Akhyār.(1)
Route Seven
It was reported by al-Daylamī in Kitāb Iʿtiqād Āl
Muḥammad.(2)
1 Al-Sayyid Idrīs said in Kanz al-Akhyār, “It has not been reported from
any of the Imāms of the Zaydis that they disparaged any of the Ṣaḥāba.
Rather, their position is that the Commander of the Faithful was the
worthiest of people in the Prophet’s station, and that he was the best of
creation after him, and that the designation of his imamate is a
derivative matter.” See Kitāb al-Īḍāḥ (p. 208-209).
2 Al-Daylamī said in Kitāb ʿAqāʾid Āl Muḥammad, “Know that the
maḏhab of the nobles of the Zaydis from the pure household, rather the
maḏhab of all pure individuals from the progeny, their followers and
partisans — excluding those who nominally associate with them but are
not from them — is abstention towards the Shaykhayn for reasons
mentioned in their books. This is especially the case with what was
mentioned by al-Muʾayyad Bi-llāh, Imām al-Manṣūr Bi-llāh, and what
was mentioned by Sheikh Aḥmed al-Kunnī, al-Qāḍī Jaʿfar, and other
scholars.”
He then said, “Whoever disparages and curses them while
identifying with the Zaydi school has committed a grave error, and he
has swayed away from the straight path (al-Ṣirāṭ al-Mustaqīm). Perhaps
he has done so as a result of hearing the myths (khurāfāt) of the Imāmī
Rāfiḍa and others from the Ismailis. No sane Muslim is deceived by that,
as it is an attack against the foundation of Islam. It results in the
censuring of the Messenger of Allah’s Sunnah. If the matter proved to
be as is claimed by the Imāmiyya and others, and if we were to validate
their position, then no traditions of the Ṣaḥāba would be sustained with
their purported apostasy from Islam. It entails the annihilation of the
entire Shariah, as it has been transmitted through them all via their
chains. How is that to be the case when the Prophet himself damned
those who cursed his companions?! As for al-Hādī, he flogged whoever
cursed Abū Bakr and ʿUmar.” See Kitāb al-Īḍāḥ (p. 215-216).
‫‪49‬‬
‫الطريق السادسة‬
‫(‪)1‬‬
‫حاكها السيد إدريس ف كتابه املعروف ب «كن األخبار»‪.‬‬
‫الطريق السابعة‬
‫(‪)2‬‬
‫حاكها ادليلم من كتاب «اعتقاد آل ُممد»‪.‬‬
‫‪ 1‬قال السيد إدريس ف «كن األخبار» ما لفظه‪" :‬الزيدية لم يرو عن أحد من أئمتهم وقوع ف أي أحد‬
‫من الصحابة‪ .‬بل عندهم إن أمري املؤمنني َكن أول اَلاس بمقام رسول اهلل ﷺ وأنه أفضل اللق‬
‫بعده وأن اَلص ىلع إمامته استدليل‪ ".‬انظر كتاب اِليضاح يلحىي بن احلسني (ص ‪.)209 – 208‬‬
‫‪ 2‬وذكر ادليلم ف كتاب «عقائد آل ُممد» ما لفظه‪" :‬اعلم أن مذهب سادات الزيدية من العرتة الزكية‬
‫– بل مذهب مجيع الطهرة من اذلرية وأتباعهم وأشياعهم دون من تسّم باسمهم وليس منهم –‬
‫الوقف ف أمر الشيخني لوجوه ذكروها ف كتبهم؛ خصوصا ما ذكره املؤيد باهلل واِلمام املنصور باهلل‪،‬‬
‫وما ذكره الشيخ أمحد الكين والقاض جعفر وغريهم من العلماء‪".‬‬
‫ثم قال‪" :‬قال‪ :‬من طعن فيهم ممن سبهم وتسّم باسم الزيدية فقد أخطأ الطأ العظيم وجاوز ف‬
‫أمره الرصاط املستقيم‪ ،‬ولعل ذلك منه ملا سمع من خرافات الرافضة من اِلمامية وغريهم من‬
‫اِلسماعيلية‪ .‬ول يغرت مسلم اعقل بذلك ألنه طعن ف أصل اِلسَّلم‪ ،‬وحتصل بسببه قدح ف سنة‬
‫الرسول ﷺ‪ .‬وإذا انتىه األمر إىل احلد اذلي تذكره اِلمامية وغريهم وصححنا قوهلم لم يبق من أخبار‬
‫الصحابة وروايتهم يشء بروجهم عن اِلسَّلم‪ ،‬ويلزم إبطال الرشيعة باللكية ألنها مروية عن مجيعهم‬
‫منقولة عن سندهم‪ .‬وكيف وقد لعن اَلب ﷺ من سب أصحابه! وأما اهلادي فإنه جدل من سب أبا‬
‫بكر وعمر‪ ".‬راجع كتاب اِليضاح يلحىي بن احلسني (ص ‪.)216 – 215‬‬
50
Route Eight
It was reported by Ḥumayd ibn Aḥmed al-Maḥallī in his
book, ʿAqīdat Ahl al-Bayt.(1)
Route Nine
It was reported by al-Sayyid Ṣārim al-Dīn Ibrāhīm ibn
Muḥammad in al-Masāʾil Allatī Ittafaqa ʿAlayhā al-Zaydiyya.(2)
Route Ten
It was reported by al-Kunnī in his book, Kashf al-Ghalṭāt.(3)
Route Eleven
It was reported by Imām Sharaf al-Dīn in the commentary
on the preface of al-Athmār.(4)
1 Al-Maḥallī said in his book, ʿAqīdat Ahl al-Bayt, “And they believe in
the affinity towards the Ṣaḥāba and praying that Allah be pleased with
them, except those with whom ʿAlī did not maintain affinity, such as
Muʿāwiya and his partisans. As for al-Zubayr, Ṭalḥa, and ʿĀʾisha
regarding their war against ʿAlī on the Day of the Camel, they have
repented. It has been reported from ʿAlī that he prayed for Allah to be
pleased with them. As for those who preceded ʿAlī [in the Caliphate], it
has not been reported from ʿAlī that he cursed them (exalted is he from
that) or that he deemed them ruined…” See Kitāb al-Īḍāḥ (p. 218-219).
2 Al-Sayyid Ṣārim al-Dīn said in his book on the consensuses of the
Zaydiyya, “And they have arrived to a consensus that ʿĀʾisha is the
Prophet’s wife in Jannah and that it is impermissible to curse Abū Bakr,
ʿUmar and other companions of the Prophet.” See Kitāb al-Īḍāḥ (p. 226).
3 See Kitāb al-Īḍāḥ (p. 231) and Kitāb Aṭwāq al-Ḥamāma Fī Ḥaml al-
Ṣaḥāba ʿAlā al-Salāma of al-Muʾayyad Bi-llāh Yaḥyā ibn Ḥamza al-
ʿAlawī (p. 42-43). Therein, it is said that cursing and explicit designation
of them as fussāq have not been reported from any of the Zaydi Imāms.
4 See Kitāb al-Īḍāḥ (p. 231)
‫‪51‬‬
‫اثلامنة‬
‫(‪)1‬‬
‫حاكها محيد بن أمحد المحل ف كتابه «عقيدة أهل ابليت»‪.‬‬
‫الاسعة‬
‫حاكها السيد صارم ادلين إبراهيم بن ُممد ف «المسائل اليت اتفق عليها‬
‫(‪)2‬‬
‫الزيدية»‪.‬‬
‫العاشة‬
‫(‪)3‬‬
‫حاكها الكين ف كتاب «كشف الغلطات» ل‪.‬‬
‫احلادية عرش‬
‫(‪)4‬‬
‫حاكها اِلمام شف ادلين ف «شح مقدمة األثمار»‪.‬‬
‫وذكر القاض محيد بن أمحد املحل الشهيد ف كتاب «عقيدة أهل ابليت» ما لفظه‪" :‬ويعتقدون املوالة‬ ‫‪1‬‬
‫للصحابة والرتضية عليهم‪ ،‬إل اذلين لم يواهلم لَع رض اهلل عنه كمعاوية وأحزابه‪ .‬فأما الزبري وطلحة‬
‫واعئشة ف حربهم لعل يوم اجلمل فقد تابوا‪ ،‬ونقل عن لَع رض اهلل عنه الرتضية عليهم‪ .‬وأما املتقدم‬
‫ىلع لَع فتظلم عليهم ف تقديمهم عليه‪ ،‬ولم ينقل عنه ناقل أنه سبهم – حاشا ل – ول هلكهم‪"...‬‬
‫راجع كتاب اِليضاح يلحىي بن احلسني (ص ‪.)219 – 218‬‬
‫قال السيد صارم ادلين إبراهيم ابن ُممد ف «مسائل اِلمجاع اليت اتفق عليها الزيدية» – وعليها‬ ‫‪2‬‬
‫خط القاض جعفر بن عبد السَّلم واِلشهاد عليه – ما لفظه‪" :‬وأمجعوا أن اعئشة رض اهلل عنها‬
‫زوج اَلب ﷺ ف اجلنة‪ ،‬وأنه ل جيوز سب أب بكر وعمر وغريهما من أصحاب اَلب ﷺ‪ ".‬راجع‬
‫كتاب اِليضاح يلحىي بن احلسني (ص ‪.)226‬‬
‫‪ 3‬ويف كتاب «كشف الغلطات» للكين ف كتاب السري ما معناه‪" :‬إنه لم يؤثر عن أحد منهم السب‬
‫والرصيح بالفسق‪ ".‬راجع كتاب اِليضاح (ص ‪ ،)231‬وأطواق احلمامة للمؤيد باهلل (ص ‪.)44-43‬‬
‫‪ 4‬راجع كتاب اِليضاح (ص ‪.)231‬‬

52
Route Twelve
It was reported in Sharḥ al-Bassāma al-Ṣaghīr by one of
Banī al-Wazīr.(1)
Route Thirteen
It was reported by al-Qāḍī ʿAbdullāh al-Dawwārī in Kitāb
al-Siyar at the end of al-Dībāj.(2)
1 In this commentary on al-Bassāma, the author said, “The virtue of the

three Sheikhs (Abū Bakr, ʿUmar and ʿUthmān) is only denied by one
whose insight was blinded by Allah. In our preceding Imāms from ʿAlī
until this day is a good precedent and the most honorable rolemodel. We
have not heard from any of them that they disparaged any of the Three.
Rather, they either pray that Allah be pleased with them or they
abstain.” See Kitāb al-Īḍāḥ (p. 233).
2 Therein, al-Dawwārī said, “The majority of the Zaydis are upon the
belief that they had erred without any disparagement or fisq. This is the
position of the people of virtue and scrupulousness among them.
Regarding those who preceded the Commander of the Faithful, they
upheld that which he himself espoused, and they adhered to the path of
the virtuous from his progeny.” See Kitāb al-Īḍāḥ (p. 233-234).
‫‪53‬‬
‫الطريق اثلان عرش‬

‫)‪(1‬‬
‫حاكها ف «شح البسامة الصغري» بلعض بين الوزير‪.‬‬
‫الطريق اثلاثلة عرشة‬

‫(‪)2‬‬
‫حاكها القاض عبداهلل ادلواري ف كتاب «السري» من آخر «ادليباج»‪ .‬انتىه‪.‬‬
‫قال ف شح «البسامة» الصغري ما لفظه‪" :‬وفضل املشايخ اثلَّلثة ل جيهله إل من أعّم اهلل بصريته‪،‬‬ ‫‪1‬‬
‫وَلا سلف من أئمتنا منذ لَع رض اهلل عنه إىل اآلن حسن أسوة وأشف قدوة‪ .‬ولم نسمع عن أحد‬
‫منهم السب ألي اثلَّلثة‪ ،‬بل هم بني مرتض ومتوقف" انتىه‪ .‬وهذا الرشح قيل فيه إنه بلعض سادة‬
‫بين الوزير‪ .‬انظر كتاب اِليضاح يلحىي بن احلسني (ص ‪.)233‬‬
‫وقال القاض عبد اهلل ابن حسن ادلواري ف كتاب السري آخر «ادليباج» شح «اللمع» ما لفظه‪:‬‬ ‫‪2‬‬
‫"واجلمهور من الزيدية ىلع الخطئة من غري ذم ول فسق‪ .‬وهذا هو رأي فضَّلئهم وأهل الورع منهم‪،‬‬
‫وسلكوا فيمن يقدم أمري املؤمنني ما سلكه ونهجوا نهج فضَّلء أولده‪ ".‬انظر كتاب اِليضاح يلحىي‬
‫بن احلسني (ص ‪.)234 – 233‬‬
54
These are routes that embody the consensus of Ahlulbayt

from the Zaydi Imāms and others, as is the case in some of these
routes. The reporters of this consensus whom we referenced
are among their senior scholars.(1)
1 Similar claims of Ijmāʿ among Ahlulbayt have been reported elsewhere

as well, so I have opted to include some of them in this footnote:
Route Fourteen: Muḥammad al-Bāqir is authentically quoted saying
regarding Abū Bakr and ʿUmar, “We have not encountered anyone from
my household who does not befriend them both.” See Faḍāʾil al-Ṣaḥāba
of al-Dāraquṭnī (p. 64). The weak Shi’ite transmitter, Jābir al-Juʿfī,
corroborated this consensus from al-Bāqir. See Faḍāʾil al-Ṣaḥāba of al-
Dāraquṭnī (p. 83) and Kitāb al-Ṭabaqāt al-Kabīr (1/315).
Route Fifteen: Abū Mikhnaf, the Shi’ite storyteller relied upon by the
Shia, reported that Zayd ibn ʿAlī said regarding Abū Bakr and ʿUmar,
“Allah have mercy upon them and forgive them both. I have never heard
anyone from my household disassociate from them or say anything but
good about them both…” See Tārīkh al-Ṭabarī (3/2268).
Route Sixteen: Al-Muʾayyad Bi-llāh Yaḥyā ibn Ḥamza said, “It has
been reported from one of the Imāms from Ahlulbayt that he said,
‘Whoever claims that anyone from the Household (al-ʿItra) since Zayd
ibn ʿAlī until this day deems the Ṣaḥāba fussāq has lied in this claim.”
See al-Taḥqīq Fī Taqrīr Adillat al-Ikfār Wa-l-Tafsīq (2/595).
Route Seventeen: The Ashʿarī theologian, al-Bāqillānī, addressed the
Rāfiḍa, saying, “All of your traditions for which you claim tawātur were
merely transmitted from a handful of individuals from Ahlulbayt. We
have reported from all of them and from a greater number of people
from Ahlulbayt that which is contrary to what you have transmitted;
and that they all used to revere ʿUthmān and the Ṣaḥāba and give
precedence to Abū Bakr, ʿUmar, and ʿUthmān.” See al-Intiṣār li-l-Qurʾān
of al-Bāqillānī (p. 476).
Route Eighteen: The Shāfiʿī scholar, Muḥammad ibn ʿUmar ibn
Mubārak al-Ḥaḍramī, said, “Even stronger than that is the consensus
regarding Abū Bakr’s virtue, his precedence, and the validity of his
imamate, even from ʿAlī and the rest of Ahlulbayt.” See al-Ḥusām al-
Maslūl ʿAlā Muntaqiṣī Aṣḥāb al-Rasūl (p. 146).
Route Nineteen: Ibn Taymiyya said, “Confirmed transmission from
all scholars of Ahlulbayt of Banī Hāshim from the tābiʿīn and their
successors from the descendants of al-Ḥasan, al-Ḥusayn, and others
affirms that they used to befriend Abū Bakr and ʿUmar and that they
used to give them precedence over ʿAlī. Traditions from them are
confirmed and mass-transmitted.” See Minhāj al-Sunnah (7/396).
‫‪55‬‬
‫فهذه طرق متضمنة ِلمجاع أهل ابليت من أئمة الزيدية ومن غريهم‪ ،‬كما ف بعض‬
‫(‪)1‬‬
‫هذه الطرق‪ .‬واَلاقل هلذا اِلمجاع ممن أسلفنا ذكره من أكابر أئمتهم‪.‬‬
‫وقد حك آخرون عن أهل ابليت إمجااع ف نو هذا املعىن نذكر بعض طرقه إتماما للفائدة‪:‬‬ ‫‪1‬‬
‫الطريق الرابعة عرشة‪ :‬صح عن أب جعفر ابلاقر أنه قال‪ " :‬واّلل إن ألتولهما وأستغفر لهما‪ ،‬وما‬
‫أدركنا أحدا من أهل بيين إل وهو يتولهما‪ ".‬كذا رواه ادلارقطين ف كتاب فضائل الصحابة (ص‬
‫‪ )64‬بإسناد صحيح‪ .‬وقد روي هذا اِلمجاع عن ابلاقر من وجه آخر ضعيف؛ قال جابر اجلعف ألب‬
‫جعفر ابلاقر‪" :‬أكان منكم أهل ابليت أحد يسب أبا بكر وعمر؟" قال‪" :‬ل‪ ،‬فأحبهما وتوالهما‬
‫واستغفر لهما‪ ".‬كذا رواه ابن سعد ف كتاب الطبقات الكبري (‪ .)1/315‬وروي أيضا عن جابر اجلعف‪،‬‬
‫عن ابلاقر أنه قال‪ " :‬أمجع بنو فاطمة عليهم السَّلم ىلع أن يقولوا ف أب بكر وعمر أحسن ما‬
‫يكون من القول‪ ".‬كذا رواه ادلاقطين ف فضائل الصحابة (ص ‪.)83‬‬
‫الطريق الامسة عرشة‪ :‬روى أبو منف – وهو عمدة عند الشيعة – عن زيد بن لَع أنه قال ف‬
‫الشيخني‪" :‬رمحهما اهلل وغفر هلما‪ .‬ما سمعت أحدا من أهل بييت يتبأ منهما ول يقول فيهما إل خريا‪"...‬‬
‫كذا رواه الطبي ف تاريه (‪.)3/2268‬‬
‫الطريق السادسة عرشة‪ :‬قال املؤيد باهلل ف الحقيق ف تقرير أدلة اِلكفار والفسيق (‪:)2/595‬‬
‫"وعن بعض أئمة أهل ابليت أنه قال‪ :‬من زعم أن أحدا من العرتة من دلن زيد بن لَع إىل يومنا هذا‬
‫ذهب إىل تفسيق الصحابة فإنه َكذب ف هذه املقالة‪".‬‬
‫الطريق السابعة عرشة‪ :‬قال ابلاقَّلن ف النتصار للقرآن (ص ‪ " :)476‬إن مجيع أخباركم هذه‬
‫اليت تدعون تواتركم فيها إنما يه مروية عن نفر من أهل ابليت‪ ،‬وقد روينا عن سائرهم ومن هو أكث‬
‫منهم عددا من أهل ابليت نقيض ما رويتموه‪ ،‬وأنهم مجيعا َكنوا يعظمون عثمان والصحابة‪ ،‬ويفضلون‬
‫أبا بكر وعمر وعثمان‪"....‬‬
‫الطريق اثلامنة عرشة‪ :‬قال ُممد بن عمر احلّضيم الشافيع ف كتاب احلسام املسلول ىلع‬
‫منتقيص أصحاب الرسول (ص ‪ " :)146‬وأقوى من ذلك لكه اِلمجاع ىلع فضيلة أب بكر وتقديمه‬
‫وصحة إمامته حىت من لَع وسائر أهل ابليت رض اهلل عنهم‪".‬‬
‫الطريق الاسعة عرشة‪ :‬قال شيخ اِلسَّلم تيق ادلين ابن تيمية – وهو تاج ىلع رأس لك مبتدع‬
‫جهول – ف منهاج السنة (‪" :)7/396‬واَلقل اثلابت عن مجيع علماء أهل ابليت من بين هاشم من‬
‫الابعني‪ ،‬وتابعيهم من ودل احلسني بن لَع‪ ،‬وودل احلسن‪ ،‬وغريهما أنهم َكنوا يتولون أبا بكر وعمر‪،‬‬
‫واكنوا يفضلونهما ىلع لَع‪ ،‬واَلقول عنهم ثابتة متواترة‪".‬‬
56
[Advice to The Obdurate Rāfiḍī

Fool Who Ruins His Faith]
O you who has corrupted his faith by disparaging the best of
generations and has inflicted upon himself an act not even the
insane would commit! If you claim, “In my disparagement of
them, I have emulated the Honorable Book (al-Kitāb al-ʿAzīz),”
then you would be impugned in this claim by anyone with
minimal knowledge in the Quran! For it clearly states that
Allah has been pleased with them; and it is rife with their
merits and good deeds; and it instructs duʿāʾ for them.
If you claim, “I have emulated the purified Sunnah of the
Messenger of Allah ‫ﷺ‬,” then your fallacious and dubious claim
would be refuted by the texts found in the compilations of the
authentic Sunnah from Ahlulbayt and others, which explicitly
prohibit cursing them and harming the Messenger of Allah ‫ﷺ‬
through such acts. And they explicitly mention that they are
the best of generations, that they are from the people of
Paradise, and that the Messenger of Allah ‫ ﷺ‬passed away
pleased with them.
[You would also be impugned] by what is found within
those ḥadīth books spanning their numerous merits, such as
their jihād alongside the Messenger of Allah ‫ﷺ‬, their sacrifice
of life and wealth in Allah’s cause, their exodus from family,
homeland, loved ones, and friends in pursuit of the faith and in
abandonment of living among the disbelievers. How many of
such merits are there for one to list which could only fit in
multiple volumes?! Whoever reads the books of history and
ḥadīth would be acquainted with an innumerable extent of
such virtues.
‫‪57‬‬
‫[نصيحة للرافض العنيد املفسد دلينه بسب خري القرون]‬
‫فيا من أفسد دينه بذم خري القرون وفعل بنفسه ما ل يفعله المجنون! إن قلت‪:‬‬
‫"اقتديت ف سبهم بالكتاب العزيز"‪ ،‬كذبك ف هذه ادلعوى من َكن ل ف معرفة القرآن‬
‫أدىن تبيز‪ .‬فإنه مرصح بأن اهلل جل جَّلل قد رض عنهم ومشحون بمناقبهم وُماسن‬
‫أفعالهم ومرشد إىل ادلاعء لهم‪.‬‬
‫وإن قلت‪" :‬اقتديت بسنة رسول اهلل المطهرة"‪ ،‬قام ف وجه دعواك ابلاطلة العاطلة‬
‫ما ف كتب السنة الصحيحة من مؤلفات أهل ابليت وغريهم من اَلصوص المرصحة‬
‫باَله عن سبهم وعن أذية رسول اهلل ﷺ بذلك‪ ،‬وأنهم خري القرون‪ ،‬وأنهم من أهل‬
‫اجلنة‪ ،‬وأن رسول اهلل ﷺ مات وهو راض عنهم‪.‬‬
‫وما ف ط تلك ادلفاتر احلديثية من ذكر مناقبهم اجلمة‪ ،‬كجهادهم بني يدي رسول‬
‫اهلل ﷺ‪ ،‬وبيعهم نفوسهم وأموالهم من اهلل‪ ،‬ومفارقتهم لألهل واألوطان واألحباب‬
‫واألخدان طلبا لدلين وفرارا من مساكنة اجلاحدين‪ .‬وكم يعد العاد من هذه المناقب‬
‫اليت ل تتسع هلا إل جمدلات؟! ومن نظر ف كتب السري واحلديث عرف من ذلك ما ل‬
‫حييط به احلرص‪.‬‬
58
If you, O curser of the best of this Ummah from the

companions, claim that you have emulated the Imāms of
Ahlulbayt in this heinous act, then we have informed you via
the routes in this treatise of their consensus upon that which
contradicts your assertions.
If you claim that you have emulated the scholars of ḥadīth,
the scholars of the four maḏhabs, or the remainder of the
maḏhabs,(1) then present us with a single one of them who
professes your belief! Accessible are their books, which are
widespread across the lands, and their followers are alive and
present. Their predecessors and later figures have agreed that
whoever curses the Ṣaḥāba is a heretical innovator (mubtadiʿ).
Some even held that such a person is a fāsiq, and some even
held that he would be a disbeliever, as reported by a group of
their scholars, such as Ibn Ḥajar al-Haytamī. He mentioned in
his book, Ilṣāq ʿĀr al-Hawas, that many of the scholars declared
one who curses the Ṣaḥāba a disbeliever.(2)
In the chapter on testimonies in al-Baḥr, when he said,
“Section: disagreement is of different types,” he said, “One type
entails fisq and nothing else, such as the disagreement of the
Kharijites who curse ʿAlī and the Rāfiḍīs who curse the
Shaykhayn (Abū Bakr and ʿUmar). This is due to their audacity
in committing that which is necessarily known to be
impermissible.”(3)
1 Referring to the maḏhabs of other eminent scholars, such as the maḏhab

of al-Awzāʾī, Sufyān al-Thawrī, al-Layth ibn Saʿd, and al-Ṭabarī etc.
2 Ilṣāq ʿAwār al-Hawas of Ibn Ḥajar al-Haytamī (p. 64)
3 Al-Baḥr al-Zakhār of Ibn al-Murtaḍā (5/25). I was directed to this
passage by a footnote of the editor of Irshād al-Ghabī, Al-Rāziḥī (may
Allah reward him).
‫‪59‬‬
‫وإن قلت أيها الساب لرية هذه األمة من األصحاب إنك اقتديت بأئمة أهل ابليت‬
‫ف هذه القضية الفظيعة‪ ،‬فقد حكينا لك ف هذه الرسالة إمجاعهم ىلع خَّلف ما أنت‬
‫عليه من تلك الطرق‪.‬‬
‫وإن قلت إنك اقتديت بعلماء احلديث أو علماء المذاهب األربعة أو سائر‬
‫المذاهب‪ ،‬فلتأتنا بواحد يقول بمثل مقالك! فهذه كتبهم قد مألت األرض‪ ،‬وأتباعهم‬
‫ىلع ظهر البسيطة أحياء‪ .‬وقد اتفقت لكمة متقدميهم ومتأخريهم ىلع أن من سب‬
‫الصحابة مبتدع‪ .‬وذهب بعضهم إىل فسقه‪ ،‬وبعضهم إىل كفره؛ كما حك ذلك مجاعة‬
‫من علمائهم – منهم ابن حجر الهيتم – فإنه ذكر ف كتابه المعروف «إلصاق اعر‬
‫(‪)1‬‬
‫الهوس» أن كثريا من األئمة كفروا من سب الصحابة‪.‬‬
‫ويف «ابلحر» ف كتاب «الشهادات» ف قول‪" :‬فصل‪ ،‬والَّلف ضوب" ما لفظه‪:‬‬

‫"وضب يقتض الفسق ل غري‪ ،‬كخَّلف الوارج اذلين يسبون عليا والروافض اذلين‬
‫يسبون الشيخني جلرأتهم ىلع ما علم حتريمه قطعا‪ )2(".‬انتىه‪.‬‬
‫‪ 1‬إلصاق عوار اهلوس لبن حجر اهليتم (ص ‪)64‬‬

‫‪ 2‬ابلحر الزخار لبن املرتىض (‪ ،)5/25‬وقد أرشدن إيله ُمقق كتاب «إرشاد الغب» لَع بن أمحد الرازيح‬
‫ف هامش حتقيقه‪ ،‬فجزاه اهلل خريا‪.‬‬
60
If you, O curser, claim that you have emulated a sect from

the extremists of the Imāmīs, we would say that you are,
indeed, correct. There exists among them a forsaken sect that
explicitly curses the seniors of the Ṣaḥāba.(1) All scholars of
Islam from Ahlulbayt and others are upon a consensus that
they are misguided.
They are the Rāfiḍa who were condemned in transmitted
ḥadīths. Among those who reported it is the greatest Imām, al-
Hādī Yaḥyā ibn al-Ḥusayn (peace be upon him). He reported in
his book, al-Aḥkām, in the chapter on divorce with his
connected isnād through his forefathers, the renowned
scholars, until the Commander of the Faithful ʿAlī (peace be
upon him) that the Prophet ‫ ﷺ‬said to him, “O ʿAlī, there shall
be at the end of times a sect who shall be nicknamed and known
as the Rāfiḍa. If you ever find them, slay them. May Allah kill
them, for they are disbelievers!”(2) Or as he had said.
1 Al-Imāmiyya is a descriptor mostly used to refer to Twelver Shi’ites

today, but it can also span Ismaili Shi’ites in certain contexts.
2 Kitāb al-Aḥkām of al-Hādī Yaḥyā ibn al-Ḥusayn al-Rassī (1/401)
This tradition is a fabrication, and there is a subtle error in the isnād
of al-Hādī that gives the impression that it is authentic. Al-Hādī Yaḥyā
ibn al-Ḥusayn ibn al-Qāsim ibn Ibrāhīm ibn Ismāʿīl ibn Ibrāhīm ibn al-
Ḥasan ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib claimed to report it through
his forefathers all the way back to ʿAlī ibn Abī Ṭālib.
However, the error in this isnād is that there seems to be one or two
questionable transmitters, Kathīr al-Nawwā and Yaḥyā ibn al-
Mutawakkil, originally sandwiched in the isnād beneath Ibrāhīm ibn al-
Ḥasan who were subsequently omitted in al-Hādī’s isnad. Al-Hādī’s
isnād simply is a later error, and it should not actually be considered
musalsal through Ahlulbayt. I do not intend to analyze this tradition in
detail here, as that would extend this footnote by several pages.
To make a long story short, my conclusion is that the origin of this
fabricated ḥadīth likely consisted of some statements of Ibrāhīm ibn al-
Ḥasan ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib, which were then
misconstrued by Kathīr as prophetic traditions relayed by Ibrāhīm
through his forefathers. This is because similar condemnations of the
Rāfiḍa are correctly reported elsewhere as statements of Ibrāhīm
himself.
‫‪61‬‬
‫وإن قلت أيها الساب‪ :‬إنك قد اقتديت بفرقة من غَّلة اِلمامية‪ ،‬فنقول‪ :‬صدقت‪،‬‬
‫فإن فيهم فرقة مذولة ترصح بسب أكابر الصحابة‪ ،‬وقد أمجع ىلع تضليلهم مجيع علماء‬
‫اِلسَّلم من أهل ابليت وغريهم‪.‬‬
‫وهم الرافضة اذلين رويت األحاديث ف ذمهم ‪.‬فمن مجلة من روى ذلك‪ :‬اِلمام‬
‫األعظم الهادي حيىي بن احلسني عليه السَّلم‪ .‬فإنه روى ف كتابه «األحاكم» ف كتاب‬
‫الطَّلق منه بسنده المتصل بآبائه األئمة األعَّلم إىل أمري المؤمنني لَع عليه السَّلم أن‬
‫اَلب ﷺ قال ل‪" :‬يا لَع‪ ،‬يكون ف آخر الزمان فرقة لهم نب يعرفون به‪ ،‬يقال لهم‬
‫الرافضة‪ .‬فإذا لقيتهم فاقتلهم قتلهم اهلل‪ ،‬فإنهم َكفرون‪ ".‬أو كما قال‪.‬‬
‫!‪Fuḍayl ibn Marzūq once heard Ibrāhīm ibn al-Ḥasan say, “By Allah‬‬
‫)‪The Rāfiḍa have insurrected against us just as the Ḥarūriyya (Kharijites‬‬
‫‪had insurrected against ʿAlī ibn Abī Ṭālib!” See Faḍāʾil al-Ṣaḥāba of al-‬‬
‫‪Dāraquṭnī (p. 58-59). Ibrāhīm also once reportedly stated that the‬‬
‫‪execution of Rāfiḍīs was warranted. See Sharḥ Uṣūl Iʿtiqād Ahl al-‬‬
‫‪Sunnah Wa-l-Jamāʿa of al-Lālakāʾī (p. 1455).‬‬
62
Here is the greatest Imām transmitting this ḥadīth from his

forefathers, who were Imāms. It was even said that was the
only ḥadīth in al-Aḥkām whose isnād was sequenced with his
forefathers from its beginning until its end. This was
mentioned by the great scholar, Muḥammad ibn Ibrāhīm al-
Wazīr, and others.
In the tradition is the explicit affirmation that they are
disbelievers! So how have you, O deceived one, emulated such
a sect in this matter, which is quite a precarious matter?! How
do you claim to be a follower of Ahlulbayt while they openly
oppose the Imāmīs, openly curse them, and express dismay
with their corrupt beliefs?
Al-Muʾayyad Bi-llāh excessively affirmed this, and he
explicitly mentioned it in his known book, al-Ifāda. He also
expressed in several places in the commentary on Kitāb al-
Tajrīd that the ḥadīth transmission of the Imāmīs is not to be
accepted.(1)
The traditions transmitted through them are not to be
accepted because they believe that anything reported from any
of their Imāms may be attributed to the Messenger of Allah ‫ﷺ‬.(2)
Imām al-Hādī excessively expressed dismay with them in his
books.
1 See Sharḥ al-Tajrīd Fī Fiqh al-Zaydiyya (5/254, 1/160, 5/320)

2 This is but one potential issue with Twelver ḥadīth sources. However,
the unreliability of their sources is compounded by a host of factors,
which may be elucidated in more detail elsewhere, God-willing.
‫‪63‬‬
‫فهذا اِلمام األعظم يروي هذا احلديث عن آبائه األئمة‪ ،‬حىت قيل إنه لم يكن ف‬
‫كتابه «األحاكم» حديث مسلسل من أول إسناده إىل آخره بآبائه إل هذا احلديث؛ ذكر‬
‫ذلك العَّلمة ُممد بن إبراهيم الوزير وغريه‪.‬‬
‫وفيه الرصيح بكفرهم‪ ،‬فكيف اقتديت أيها المغرور ف مثل هذه المسألة اليت‬
‫يه مزلة األقدام بمثل هذه الفرقة؟! فكيف تزعم أنك متبع ألهل ابليت وهم مالفون‬
‫لإلمامية ومرصحون بشتمهم ومتوجعون من اعتقاداتهم الفاسدة؟!‬
‫ولقد بالغ المؤيد باهلل ف ذلك‪ ،‬حىت ِصح ف كتابه المعروف ب «اِلفادة»‪ ،‬وكذلك‬
‫(‪)1‬‬
‫ف «شح الجريد» ِصح ف مواضع بعدم قبول رواية اِلمامية؛ انتىه‪.‬‬
‫فإنها ل تقبل األخبار المروية من طريقهم ألنهم يعتقدون أن لك ما يروى عن لك‬

‫من يشار إيله من أئمتهم جيوز أن يروى عن رسول اهلل ﷺ‪ .‬وقد بالغ اِلمام الهادي ف‬
‫الوجع منهم ف كتبه‪.‬‬
‫‪ 1‬قال ف شح الجريد (‪" :)254/5‬فإن قيل‪ :‬فقد روي عن لَع قطع األصابع‪ .‬قيل ل‪ :‬ذلك من روايات‬
‫اِلمامية اليت ل نثبتها ول نعمل بها ملا ثبت عنهم من التساهل ف احلديث واَلقل بالوهم‪".‬‬
‫وقال ف موضع آخر (‪" :)160/1‬وأما ما ترويه اِلمامية عن اَلب صل اهلل عليه وآل وسلم‪( :‬لك فحل‬
‫مذاء فليس عليه فيه وضوء)؛ ففيه نظر‪ ،‬ألنا نستضعف أخبار اِلمامية‪ ،‬ول نرى قبوهلا لعلل ليس‬
‫هذا موضع ذكرها‪".‬‬
‫وقال ف موضع (‪" :)320/5‬فأما ما دون ذلك فَّل خَّلف ف أنه جيب فيه حكومة إل رواية شاذة‬
‫يرويها اِلمامية‪ ،‬ول معتب بها لضعف رواتهم‪".‬‬
64
If you were to say, “And how did you ascertain that they
are the Rāfiḍa?” My response would be that it is said in al-
Qāmūs, “The Rāfiḍa are a sect of the Shia who pledged
allegiance to Zayd ibn ʿAlī. They then asked him to dissociate
from the Shaykhayn (Abū Bakr and ʿUmar). He refused and
replied saying, ‘They were my grandfather’s aides.’ They thus
abandoned him, rejected him (wa-rafaḍūhu), and dispersed
away from him. One who is ascribed to them is a Rāfiḍī.”(1)
Thus, it is established that a Rāfiḍī is one who had rejected
that Imām for not cursing the Shaykhayn, and the Imāmīs curse
the Shaykhayn and the majority of the Ṣaḥāba. In fact, they
curse the majority of Muslims, sparing only those who share
their beliefs.(2) They even curse Zayd ibn ʿAlī and disparage
him, as is known by anyone acquainted with their books.(3)
1 Al-Qāmūs al-Muḥīṭ of al-Fayrūzʾābādī (p. 511). Al-Shawkānī here refers

to a dictionary to define what the term, Rāfiḍī, means. However, the
story of Zayd ibn ʿAlī referenced therein can be traced to earlier
historical sources. As an example, this story was reported by the Shi’ite
storyteller, Abū Mikhnaf Lūṭ ibn Yaḥyā. See Tārīkh al-Ṭabarī (3/2268).
2 In Kitāb al-Kāfī of al-Kulaynī, one of the main Twelver ḥadīth
collections, al-Bāqir is quoted saying, “O Abū Ḥamza. By Allah, all
people are the children of whores except our Shia.” See Kitāb al-Kāfī of
al-Kulaynī (8/285).
While some Twelvers could respond by arguing that this tradition is
weak according to Twelver standards, it must be noted that there exist
many traditions that explicitly revile non-Twelvers in their sources,
some of which are authentic. I cite this particular tradition because it is
cited by some Twelver speakers and clerics today, and some of their
scholars further justify it via some technical rationalizations. Either way,
it is inevitable that such traditions, even if inauthentic according to some
Twelver standards, influence the Shi’ite psyche and attitude towards
mainstream Muslims. This is but one extreme example among many that
can be cited in this context.
3 This is true. While Twelver sources contain some traditions praising
Zayd ibn ʿAlī, they also contain traditions explicitly condemning him.
The Twelver scholar, al-Majlisī, summarized this reality, saying, “Know
that the traditions on Zayd’s status are conflicting. Some indicate that
he claimed Imāma for himself, so he would therefore be a disbeliever. In
‫‪65‬‬
‫فإن قلت‪ :‬ومن أين لك أنهم الرافضة؟ فأقول‪ :‬قال ف «القاموس»‪" :‬الرافضة فرقة من‬
‫الشيعة بايعوا زيد بن لَع‪ ،‬ثم قالوا ل‪ :‬تبأ من الشيخني‪ .‬فأب وقال‪َ :‬كنا وزيري جدي‪.‬‬
‫فرتكوه ورفضوه وارفضوا عنه‪ .‬والنسبة‪ :‬رافض‪ )1(".‬انتىه‪.‬‬
‫فتقرر بهذا أن الرافض من رفض ذلك اِلمام لرتكه لسب الشيخني‪ .‬واِلمامية‬
‫يسبون الشيخني ومجهور الصحابة‪ ،‬بل وسائر المسلمني ما عدا من َكن ىلع مثل‬
‫(‪)2‬‬
‫ويسبون أيضا زيد بن لَع وينتقصونه‪ ،‬كما يعرف ذلك من ل إلمام‬ ‫اعتقادهم‪.‬‬
‫بكتبهم‪.‬‬
‫‪many of them, it is reported that he called to the Riḍā from Āl‬‬

‫‪Muḥammad and that his objective was to repel those disbelievers and‬‬
‫‪return the rights to their rightful people,” and al-Majlīsī listed several‬‬
‫‪possible Twelver interpretations of his revolt. He then concluded that a‬‬
‫‪more charitable interpretation regarding Zayd may be more plausible.‬‬
‫‪See Mirʾāt al-ʿUqūl of al-Majlisī (4/118).‬‬
‫‪Regardless of the interpretation Twelver scholars adopt in this‬‬
‫‪context, it is undeniable that their sources contain some traditions that‬‬
‫‪present him as a dubious claimant to Imāma, an allegation of grave‬‬
‫‪consequences per Twelver theology.‬‬
‫‪ 1‬القاموس املحيط للفريوزآبادي (ص ‪)511‬‬
‫‪ 2‬روى شيخهم اللكيين ف كتاب الاكف (‪ )8/285‬بإسناده املعث عن أب جعفر ابلاقر‪ ،‬قال‪" :‬واهلل يا أبا‬
‫محزة‪ ،‬إن اَلاس لكهم أولد بغايا ما خَّل شيعتنا‪".‬‬
‫قلت‪ :‬وهذا الب عند مجهورهم ضعيف السند‪ ،‬إل أن ل نظائر ف كتبهم من السب واذلم‬
‫والطعن ف األعراض وَتويز الكذب ىلع مالف الشيعة ممن يعدونه من أهل ابلدع‪ ،‬ليس هذا ُمل‬
‫بسطها‪ .‬وبعض مشيختهم ف هذا الزمان يذكرون هذا الب وأمثال ىلع املنابر معتقدين صحته‪ ،‬فقبح‬
‫اهلل من وضع هذه ابلواطيل وألصقها بأهل ابليت‪ ،‬وقبح اهلل ىلع من روجها من متأخريهم‪.‬‬
66
Al-Nawawī said in Sharḥ Muslim in the discussions in his

introduction, “They were called Rāfiḍa from rafḍ, which means
‘abandonment.’ Al-Aṣmaʿī and others said, ‘For their rejection
and abandonment of Zayd ibn ʿAlī.”(1) Likewise, a group of
scholars mentioned that those are the Rāfiḍa, and a group also
mentioned that the Rāfiḍa are those who curse the Ṣaḥāba
without any further qualification.
O God! How odd is this sect? How could their love of the
Commander of the Faithful (may Allah honor his face) lead
them to that which displeases him? In fact, it leads them to that
which contradicts him. As previously cited from Imām Yaḥyā,
the position of the Commander of the Faithful is the
permissibility of tarḍiya.
Imām ʿAbdullāh ibn Ḥamza said in his book, al-Kāshif li-l-
Ishkāl al-Fāriq Bayn al-Tashayyuʿ wa-l-Iʿtizāl, “The second
approach is that the Commander of the Faithful is the
exemplar, and it was not known that he (peace be upon him)
damned the people, disassociated from them, or considered
them Fussāq,” referring to the Elders.
He continued, “He is our exemplar, so we neither exceed
the limits he established nor do we fall short of them
whatsoever. That is because he is our Imām and the Imām of
the righteous. The follower must follow in the footsteps and
stances of his imam, and he must emulate his imam’s
precedent. If the follower exceeds those bounds, then he has
contravened him and transgressed.”
1 Ṣaḥīḥ Muslim Bi-Sharḥ al-Nawawī (1/150)

‫‪67‬‬
‫وقال اَلووي ف «شح مسلم» ف مباحث المقدمة ما لفظه‪ :‬وسموا رافضة من‬
‫الرفض‪ ،‬وهو الرتك‪ .‬قال األصميع وغريه‪ :‬ألنهم رفضوا زيد بن لَع وتركوه‪ )1(".‬وهكذا‬
‫ِصح مجاعة من العلماء بأن الرافضة هم هؤلء‪ ،‬وِصح مجاعة أيضا بأن الرافضة هم‬
‫اذلين يسبون الصحابة من غري تقييد‪.‬‬
‫ويا ّلل العجب من هذه الفرقة! كيف تبلغ بهم ُمبة أمري المؤمنني كرم اهلل وجهه‬
‫إىل ما ل يرضاه؟! بل إىل ما هو ىلع خَّلفه‪ ،‬كما أسلفناه عن اِلمام حيىي أن مذهب أمري‬
‫املؤمنني جواز الرتضية‪.‬‬
‫وقد حك اِلمام عبد اهلل بن محزة ف كتابه «الاكشف لإلشاكل الفارق بني التشيع‬
‫والعزتال» ما لفظه‪" :‬والمسلك اثلان‪ :‬أن أمري المؤمنني هو القدوة‪ ،‬ولم يعلم من حال‬
‫عليه السَّلم لعن القوم ول البؤ منهم ول تفسيقهم‪ ".‬يعين المشايخ‪.‬‬
‫قال‪" :‬وهو قدوتنا‪ ،‬فَّل نزيد ىلع حده اذلي وصل إيله ول ننقص شيئا من ذلك‪ ،‬ألنه‬
‫إمامنا وإمام المتقني‪ ،‬وىلع المأمور اتباع آثار إمامه واحتذاء أمثال‪ .‬فإن تعدى خالف‬
‫وظلم‪ ".‬انتىه‪.‬‬
‫‪ 1‬شح اَلووي ىلع صحيح مسلم (‪)1/150‬‬

68
This statement was quoted verbatim by al-Sayyid al-Hādī

ibn Ibrāhīm al-Wazīr in his known book, Talqīḥ al-Albāb Fī
Sharḥ Abyāt al-Lubāb. He said in al-Bassāma that ʿAlī used to
pray that Allah be pleased with them, so he said the following
poetry:
“Pray that Allah is pleased with Or refrain from disparagement

them, as did Abū al-Hasan, if you are one of precaution.”(1)
Imām al-Mahdī reported in Yawāqīt al-Siyar that ʿAlī
(peace be upon him), upon Abū Bakr’s death, said, “May Allah
be pleased with you. By Allah, you were compassionate and
merciful with the people.”(2)
The scholars of ḥadīth and siyar have reported from the
Commander of the Faithful that he used to pray that Allah be
pleased with the Ṣaḥāba and bestow mercy upon them, and he
used to praise them and excessively extol them. This is well-
known to the people of knowledge. Nevertheless, we limited
this book to quoting the statements of those Imāms from ʿAlī’s
progeny because their transmission is less subject to question
and more effective at addressing the ailment of obstinacy than
others’ transmission.
Therefore, is it fitting for someone who regards himself
among the Shia of the Commander of the Faithful to contradict
him in this regard, damning those for whom he beseeched
Allah’s contentment and mercy? Is this but stubborn defiance
to him (peace be upon him), an opposition to his upright
guidance, and a deviation away from the straight path?
1 This couplet was cited earlier in this book on page 30.

2 It is confirmed that Jaʿfar al-Ṣādiq reported from his father, al-Bāqir,
from ʿAbdullāh ibn Jaʿfar ibn Abī Ṭālib that he said, “Abū Bakr reigned
over us, and he was the best of Allah’s caliphs and most merciful and
compassionate towards us. See al-Mustadrak ʿAlā al-Ṣaḥīḥayn (5/254)
and Faḍāʾil al-Ṣaḥāba of Ibn Ḥanbal (1/162). For more of ʿAlī and
Ahlulbayt’s statements regarding Abū Bakr and ʿUmar, refer to my
addendum immediately after the end of this book.
‫‪69‬‬
‫وقد حك هذا الَكم بألفاظه السيد الهادي‪ ،‬وحك ف الصحابة أن عليا عليه‬
‫السَّلم َكن يرتّض(‪ )1‬عنهم‪ ،‬فقال شعرا‪:‬‬
‫أو قف عن الس ب إن م ا كن ت ذا حذر‬ ‫ورض عنهم كما رّض أبو حسن‬
‫وروى اِلمام المهدي ف «يواقيت السري» أنه حني مات أبو بكر‪ ،‬قال عليه السَّلم‪:‬‬
‫"رض اهلل عنك‪ ،‬واهلل لقد كنت باَلاس رؤفا رحيما‪ )2(".‬انتىه‪.‬‬
‫وقد روى أئمة احلديث والسري عن أمري المؤمنني أنه َكن يرتّض عن الصحابة‬
‫ويرتحم عليهم‪ ،‬واكن يمدحهم ويبالغ ف اثلناء عليهم‪ .‬وذلك أمر معروف عند أهل العلم؛‬
‫ولكنا اقترصنا ىلع نقل الكم أولك األئمة من أولده ألن روايتهم أقطع لعرق الشك‬
‫وأصم دلاء اللجاج من رواية غريهم‪.‬‬
‫فهل يليق بمن يعد نفسه من شيعة أمري المؤمنني أن يالفه هذه المخالفة فيلعن‬
‫من َكن يرّض عنه ويرتحم عليه؟! وهل هذا إل من المعاندة ل عليه السَّلم والمخالفة‬
‫لهديه القويم والروج عن الرصاط المستقيم؟!‬
‫هذه اللكمة أثبتها من املخطوط اذلي نسخه حيىي بن ُممد سنة ‪ 1362‬ه‪ ،‬ويف املطبوع‪" :‬يرض عنهم‪".‬‬ ‫‪1‬‬
‫‪ 2‬قال احلاكم ف «املستدرك» (‪ :)5/254‬حدثنا حيىي بن منصور القاض‪ ،‬ثنا أبو بكر ُممد بن ُممد‬
‫بن رجاء‪ ،‬ثنا إبراهيم بن المنذر احلزايم‪ ،‬ثنا حيىي بن سليم‪ ،‬عن جعفر بن ُممد‪ ،‬عن أبيه‪ ،‬عن عبد‬
‫اّلل بن جعفر رض اّلل عنهما قال‪" :‬ويلنا أبو بكر فاكن خري خليفة اّلل‪ ،‬وأرمحه بنا‪ ،‬وأحناه علينا‪".‬‬
‫قال احلاكم‪" :‬هذا حديث صحيح اِلسناد‪ ،‬ولم يرجاه‪".‬‬
‫وقد أوردت ف ذيل ىلع هذا الكتاب أخبارا كثرية عن لَع وأهل بيته ف هذا املعىن‪ ،‬وجعلت‬
‫أول فصل فيه متعلقا بما ورد عن لَع رض اهلل عنه‪ ،‬فتأمله َتد فيه بغيتك إن شاء اهلل‪.‬‬
70
What good is there in a Shi’ism that results in such

outcomes and ruin?! As it has been reported, “Two groups shall
perish in his (ʿAlī’s) regard: an extremist lover and an extremist
hater.”(1) The Imāmī sect is the sect that manifested extremism
in his love, to which they perished. Anyone who emulates them
is among the perished per the authentic ḥadīths and statements
of the scholars of the faith.
O you who claims to follow Imām Zayd ibn ʿAlī, how do
you not emulate him in the clear path? Have you not seen how
he willingly forsook armies ready to support him against the
tyrannical rulers because he would not sanction disassociation
from the Shaykhayn, Abū Bakr and ʿUmar? In fact, he
contended with the Rāfiḍa by affirming that both men were the
aides of his grandfather, the Messenger of Allah ‫!ﷺ‬
Certainly, a person is hurt by that which hurts his
companion, and whoever insults the vizier has insulted the
sultan! It is on this basis that al-Manṣūr Bi-llāh proclaimed
earlier, “Whoever disassociates from the Ṣaḥāba has
disassociated from Muḥammad.”
1 Muṣannaf Ibn Abī Shayba (17/136-137)

‫‪71‬‬
‫فأي خري ف تشيع يفض إىل مثل هذا ويوقع ف الهلكة؟! كما ورد أنه يهلك فيه‬
‫عليه السَّلم فرقتان‪ُ :‬مب اغل ومبغض قال‪ )1(.‬وفرقة اِلمامية يه الفرقة اليت غلت ف‬
‫المحبة فهلكت‪ .‬فمن اقتدى بهم فهو من مجلة الهالكني بنصوص األحاديث الصحيحة‬
‫وترصيح علماء ادلين‪.‬‬
‫فيا من يدع أنه من أتباع اِلمام زيد بن لَع‪ ،‬كيف ل تقتدي به ف ذلك المنهج‬
‫اجلل؟! أل تراه كيف رض بمفارقة تلك اجليوش اليت قامت تنرصه ىلع منابذة سَّلطني‬
‫اجلور‪ ،‬ولم يسمح بالبي من الشيخني أب بكر وعمر؟! بل احتج ىلع الرافضة بأنهما‬
‫َكنا وزيري جده رسول اهلل ﷺ‪.‬‬
‫ول شك أنه يؤلم الرجل ما يؤلم وزيره‪ ،‬ومن أهان الوزير فقد أهان السلطان‪ .‬وهلذا‬
‫قال المنصور باهلل ف الكمه السابق‪" :‬من تبأ من الصحابة فقد تبأ من ُممد ﷺ‪".‬‬
‫‪ 1‬جاء ف املطبوع "ومبغض اغل‪ .‬قال‪ :‬وفرقة اِلمامية‪ ".‬أما ف مطوط حيىي بن ُممد املنسوخ سنة ‪1362‬‬
‫ه‪ ،‬ففيه‪" :‬ومبغض قال‪ .‬وفرقة اِلمامية‪ ".‬وهو ما أثبته ف منت الكتاب‪.‬‬
72
Imām al-Mahdī said in al-Qalāʾid, “Abū Bakr’s verdict on

the land of Fadak and al-ʿAwālī was a valid verdict.”(1) It was
also reported in the commentary on this book from Zayd ibn
ʿAlī that he said, “If I were in Abū Bakr’s position, I would have
only ruled by Abū Bakr’s verdict.”(2)
Imām al-Mahdī’s validation of Abū Bakr’s verdict and Zayd
ibn ʿAlī’s statement are evidence that Abū Bakr was an upright
and esteemed individual in their eyes. Had he been otherwise,
they would not have validated his verdict.
Imām Yaḥyā ibn Ḥamza in his book, al-Shāmil Fī ʿIlm al-
Kalām, when discussing the grievances against Abū Bakr in his
angering of Fāṭima, said, “He (Abū Bakr) merely asked her to
provide proof, and she brought ʿAlī and Um Ayman. He thus
said, ‘Bring another woman alongside the woman, or another
man alongside the man’.”
Imām Yaḥyā commented, “Fāṭima (peace be upon her) was
thus angered because of that, but Abū Bakr had actually sought
the Truth. If she is angered by it, then it is the Truth that had
angered her.” Thus is the statement of Yaḥyā ibn Ḥamza in that
book, and it was reported as well by al-Sayyid al-Hādī ibn
Ibrāhīm in his book, Nihāyat al-Tanwīh Fī Izhāq al-Tamwīh.(3)
1 Ibn al-Murtaḍā said, “Abū Bakr’s verdict regarding Fadak is valid,

contrary to the position of the Imāmiyya and some Zaydi Mutazilites.
Our argument: If it were invalid, ʿAlī would have nullified it. If it were
transgressive, Banū Hāshim and the Muslims would have objected to it.”
See Kitāb al-Qalāʾid Fī Ṭaṣḥīḥ al-ʿAqāʾid of Ibn al-Murtaḍā (p. 144).
It must be noted that the rationale behind this line of reasoning is
Shi’ite in nature. The validity of Abū Bakr’s verdict rests on authentic
prophetic traditions, and it is not merely hingent on ʿAlī’s approval.
Nonetheless, ʿAlī’s subsequent approval of the verdict can be cited
against Shi’ites who vilify Abū Bakr because of this matter.
2 This is an authentic statement of Zayd ibn ʿAlī recorded in several ḥadīth
collections, including al-Dāraquṭnī’s Faḍāʾil al-Ṣaḥāba (p. 73).
3 Nihāyat al-Tanwīh Fī Izḥāq al-Tamwīh (p. 153)
‫‪73‬‬
‫ولقد قال اِلمام المهدي ف «القَّلئد»‪" :‬إن قضاء أب بكر ف فدك والعوايل‬
‫صحيح‪ )1(".‬وروي ف شح هذا الكتاب عن زيد بن لَع أنه قال‪" :‬لو كنت أبا بكر لما‬
‫(‪)2‬‬
‫قضيت إل بما قىض به أبو بكر‪".‬‬
‫فتصحيح اِلمام المهدي لقضاء أب بكر وقول زيد بن لَع هذه المقالة يدل ىلع‬
‫أنه عندهما عدل مرض‪ ،‬ولو َكن عندهما ىلع خَّلف ذلك لما َكن حكمه صحيحا‪.‬‬
‫وقال اِلمام حيىي بن محزة ف كتابه الموسوم ب «الشامل ف علم الَكم» عند تكلمه‬
‫ىلع ما نقم ىلع أب بكر ف إغضاب فاطمة‪" :‬إنما طلب منها إقامة ابلينة‪ ،‬وقد جاءت‬
‫بعل وأم أيمن‪ ،‬فقال‪ :‬امرأة مع المرأة أو رجل مع الرجل‪".‬‬
‫قال اِلمام حيىي‪" :‬فغضبت فاطمة عليها السَّلم ذللك‪ ،‬وإنما طلب أبو بكر احلق‪.‬‬
‫فإذا غضبت ألجله فاحلق أغضبها‪ ".‬هذا الكم اِلمام حيىي بن محزة ف ذلك الكتاب‪ ،‬وقد‬
‫(‪)3‬‬
‫حاكه أيضا السيد الهادي ف كتابه المعروف ب «نهاية النويه ف إزهاق المويه»‪.‬‬
‫قال ف القَّلئد (ص ‪" :)144‬وقضاء أب بكر ف فدك صحيح‪ ،‬خَّلفا لإلمامية وبعض الزيدية‬ ‫‪1‬‬
‫املعزتلة‪َ .‬لا‪ :‬لو َكن باطَّل َلقضه لَع‪ ،‬ولو َكن ظلما ألنكره بنو هاشم واملسلمون‪".‬‬
‫قال ادلارقطين ف كتاب فضائل الصحابة (ص ‪ :)73‬حدثنا إبراهيم بن محاد‪ ،‬قال‪ :‬نا عم‪ ،‬قال‪ :‬نا‬ ‫‪2‬‬
‫نرص بن لَع‪ ،‬قال‪ :‬نا ابن داود‪ ،‬عن فضيل بن مرزوق‪ ،‬قال‪ :‬قال زيد بن لَع بن حسني‪" ،‬أما أنا فلو‬
‫كنت ماكن أب بكر رض اّلل عنه حلكمت بمثل ما حكم به أبو بكر رض اّلل عنه ف فدك‪".‬‬
‫وهذا إسناد جيد ‪ ،‬وقد صح غري واحد من األخبار عن زيد بن لَع ف اثلناء ىلع الشيخني‬
‫وغريهما‪ ،‬يأيت بيانها ف ذيل هذا الكتاب إن شاء اهلل‪ ،‬وباهلل الوفيق واثلقة‪.‬‬
‫‪ 3‬هكذا جاء ف مطوط حيىي بن ُممد املنسوخ سنة ‪ 1362‬ه‪ .‬أما ف املطبوع‪ ،‬ففيه‪" :‬كتابه املعروف ـه‬
‫«نهاية النويه ف إزهاق المويه»‪ ".‬واهلل أعلم‪ .‬واَلص املنقول هو ف كتاب نهاية النويه ف إزهاق‬
‫المويه (ص ‪.)153‬‬
74
Look at how this imam validated Abū Bakr in his verdict.

Had Abū Bakr not been upright in his eyes, his verdict would
have been invalid irrespective of its conformation to the Truth.
This is because uprightness is a prerequisite to the validity of
the ruling.
Muḥammad ibn al-Manṣūr Bi-llāh said in a poem of his
where he boasts against Qaḥṭān:
“Among us is Abū Bakr Who is provoked for the
alongside his companion, sunan of honor and virtue.”
Had this eminent sayyid considered Abū Bakr and ʿUmar
oppressive tyrants, he would not have taken pride in them.
Being described as one who is provoked for the sake of the
eminent and virtuous sunan is a characteristic of the righteous
champions of the sunan.
O you who claims to be among the followers of Imām al-
Hādī Yaḥyā ibn al-Ḥusayn, shall you not follow in his footsteps
and walk in accordance to the ways of his maḏhab? Therefore,
abstain, for it has been authentically recorded from him that he
himself abstained, as mentioned earlier per the report of the
eminent Imām Yaḥyā ibn Ḥamza.
Shall you not act upon his own words from his book penned
in Medīna in response to the people of Ṣanʿāʾ? In it, he said, “I
resent no one from the truthful Ṣaḥāba and those who follow
them in righteousness, the believing men and women among
them. I befriend all those who migrated and those who
provided refuge and aid among them. In my view, whoever
curses a believer, believing it to be permissible, has committed
disbelief. And whosoever curses them while deeming it
impermissible has, in my view, gone astray and become a fāsiq.
‫‪75‬‬
‫فانظر كيف صوب هذا اِلمام أبا بكر ف حكمه‪ ،‬ولو َكن غري عدل عنده لاكن‬
‫حكمه باطَّل سواء وافق احلق أو خالفه‪ ،‬ألن العدالة شط ف الصحة‪.‬‬
‫وقال ُممد بن المنصور باهلل من قصيدة يفتخر بها ىلع قحطان‪:‬‬
‫ىلع الس ن الغر الكريم ة يغض ب‬ ‫ومنا أبو بكر وصاحبه اذلي‬
‫ولوء َكن أبو بكر وعمر عند هذا السيد اجلليل من الظلمة المتغلبني لما افتخر‬
‫بهما‪ ،‬والوصف بالغضب ىلع السن الغر الكريمة من أدب المتقني المناِصين لها‪.‬‬
‫ويا من يدع أنه من أتباع اِلمام الهادي حيىي بن احلسني‪ ،‬هَّل سلكت مسلكه‬
‫ومشيت سن مذهبه؟! فتوقف كما صح عنه الوقف بما أسلفناه من حاكية اِلمام‬
‫األجل حيىي بن محزة عنه‪.‬‬
‫وهَّل عملت بكَّلمه اذلي ِصح به عليه السَّلم ف كتابه اذلي كتبه من المدينة‬
‫جوابا ىلع أهل صنعاء؟ فإنه فيه ما لفظه‪" :‬ول أبغض أحدا من الصحابة رض اهلل عنهم‬
‫الصادقني والابعني لهم بإحسان المؤمنات منهم والمؤمنني‪ .‬أتول مجيع من هاجر ومن‬
‫آوى منهم ومن نرص‪ .‬فمن سب مؤمنا عندي استحَّلل فقد كفر‪ ،‬ومن سبه استحراما‬
‫فقد ضل عندي وفسق‪.‬‬
76
I only curse those who have forsaken their covenant and

devotion, the perpetually defeated who have exclusively
embodied hypocrisy: Those who rebelled against the
Messenger repeatedly and were audacious towards his
household, harming them. I pray that Allah forgives the
Mothers of the Believers who have departed from the Dunyā
upon yaqīn, and I invoke Allah’s damnation upon whomever
unjustly disparages them.”(1)
You, O curser, who claims that he is among this Imām’s
followers, per this Imām’s explicit statement, you are either a
disbeliever or a misguided fāsiq! What he (peace be upon him)
has stated here is the maḏhab of his Hādawī followers till this
day.
Ibn Muẓaffar said in al-Bayān, which has become a
textbook among the Hādawiyya of this era:
An issue: Imām Yaḥyā said, “It is invalid to be led in
prayer by a fāsiq of interpretation or by one who
regards the Ṣaḥāba who preceded ʿAlī as fussāq.”(2)
He did not record any dispute in this regard from anyone
else. He said in al-Bustān:
He (peace be upon him) [referring to Imām Yaḥyā] said,
“This is because whoever regards the Ṣaḥāba as fussāq
is himself a fāsiq of interpretation, for he believed in
that based on a spurious argument he encountered,
which is their precedence to the Commander of the
Faithful (May Allah honor his face).
Consequently, prayer is invalid behind whomever
curses them, as it constitutes audacity with Allah and
transgression against them.
1 Majmūʿ Kutub Wa-Rasāʾil al-Imām al-Hādī Ilā al-Ḥaqq (p. 107)

2 Al-Bayān al-Shāfī al-Muntazaʿ Min al-Burhān al-Kāfī (1/337)
‫‪77‬‬
‫ول أسب إل من نقض العهد والعزيمة ويف لك وقت ل هزيمة من اذلين باَلفاق‬
‫تفردوا وىلع الرسول مرة بعد مرة تمردوا‪ ،‬وىلع أهل بيته اجرتؤوا وطعنوا‪ .‬وإن ألستغفر‬
‫اهلل ألمهات المؤمنني اللوايت خرجن من ادلنيا ىلع يقني‪ ،‬وأجعل لعنة اهلل ىلع من‬
‫تناولهن لما ل يستحققن من سائر اَلاس أمجعني‪ )1(".‬انتىه الكمه‪.‬‬
‫فأنت أيها الساب المدع أنك من أتباع هذا اِلمام برصيح الكمه هذا إما َكفر أو‬
‫ضال فاسق‪ ،‬وهذا اذلي ِصح به عليه السَّلم هو مذهب أتباعه من الهادوية إىل اآلن‪.‬‬
‫قال ابن المظفر ف «ابليان» – اذلي صار مدرسا لهادوية هذا الزمان(‪ – )2‬ما لفظه‪:‬‬
‫"مسألة‪ :‬قال اِلمام حيىي‪ :‬ول يصح اِلئتمام بفاسق الأويل ول بمن يفسق الصحابة‬
‫اذلين تقدموا عليا‪ )3(".‬انتىه‪ ،‬ولم حيك خَّلفا ألحد‪.‬‬
‫قال ف «البستان»‪ ":‬قال عليه السَّلم – يعين اِلمام حيىي‪ :‬ألن من يفسق الصحابة‬
‫فهو فاسق تأويل ألنه اعتقد ذلك لشبهة طرأت عليه وهو تقدمهم ىلع أمري المؤمنني‬
‫كرم اهلل وجهه‪.‬‬
‫فَّل تصح الصَّلة خلف من يسبهم ألنه جرأة ىلع اهلل واعتداء عليهم‪.‬‬
‫‪ 1‬جمموع كتب ورسائل اِلمام اهلادي إىل احلق (ص ‪)107‬‬
‫جاء ف املطبوع‪" :‬اذلي أختار مدرسا هلاودية هذا الزمان‪ ".‬وقد أشلكت لَع هذه العبارة‪ ،‬ثم رجعت‬ ‫‪2‬‬
‫إىل مطوط حيىي بن ُممد املنسوخ سنة ‪ 1362‬ه‪ ،‬فوجدت فيه ما أثبته ف منت الكتاب‪ ،‬وأرجو أن‬
‫يكون أوضح وأيلق‪ ،‬واهلل تعاىل أعلم‪.‬‬
‫‪ 3‬ابليان الشاف املنزتع من البهان الاكف لبن مظفر (‪)1/337‬‬

78
This is not withstanding their precedence in faith,

uniqueness in companionship with the Messenger of
Allah ‫ﷺ‬, their numerous merits, and the abundant
praise they received from Allah, the Messenger of Allah
‫ﷺ‬, and most Imāms and scholars of the Ummah.
There exists no definitive proof for their disbelief or
fisq. As for their general error, even if it were
ascertained with certainty, it would not entail disbelief
or fisq. This is because assertions of disbelief and fisq
require explicit and clearcut religious evidence. The
Messenger of Allah ‫ ﷺ‬had said, ‘Do not let one who is
audacious in his faith lead you in prayer.’(1)
What could be more audacious than believing in the
ruin of the people of merit, precedence in Islam and
Emigration (hijra), attainment of virtue and lofty ranks,
sacrifice of lives and wealth in jihad for the sake of
Allah and His Messenger! The Prophet ‫ ﷺ‬had said, ‘If
one of you were to expend the equivalent of Mount
Uḥud in charity, it would not amount to a single
handful of theirs or even half of it.’
So, we seek refuge in Allah from ignorance and
forsakenness.”(2)
1 This prophetic tradition is weak, though its weakness is inconsequential

to the general point being argued here.
2 This passage is from al-Bustān, which is a commentary on Kitāb al-
Bayān al-Shāfī written by Ibn Muẓaffar’s grandson. As far as I know, it
is yet to be published.
‫‪79‬‬
‫مع القطع بتقدم إيمانهم واختصاصهم بالصحبة لرسول اهلل ﷺ والفضائل اجلمة‬
‫وكثة اثلناء عليهم من اهلل سبحانه ومن رسول اهلل ﷺ وأكث األئمة وعلماء األمة‪.‬‬
‫ول ديلل قاطع ىلع كفرهم ول فسقهم‪ .‬فأما مطلق الطأ فهو ‪ -‬وإن قطع به ‪ -‬ل‬
‫يكون كفرا ول فسقا‪ ،‬إذ ل بد فيهما من ديلل قاطع قطيع شع‪ .‬وقال ﷺ‪ :‬ل‬
‫يؤمنكم ذو جرأة ف دينه‪.‬‬
‫وأي جرأة أعظم من اعتقاد هَّلك من ل الفضل والسبق إىل اِلسَّلم والهجرة‬
‫وإحراز الفضل والمراتب العلية واِلنفاق ف اجلهاد وبذل اَلفوس واألموال هلل ولرسول‪.‬‬
‫وقد قال ﷺ‪ :‬لو أنفق أحدكم مثل أحد ذهبا ما بلغ مد أحدهم ول نصيفه‪.‬‬
‫فنعوذ باهلل من اجلهل والذلن‪ ".‬انتىه بلفظه‪.‬‬

80
Al-Manṣūr Bi-llāh, said in his book, al-Kāshif li-l-Ishkāl al-

Mufāriq Bayn al-Tashayyuʿ wa-l-Iʿtizāl, “They – referring to
the Ṣaḥāba – have immense good deeds by following the
Prophet ‫ﷺ‬, supporting him, defending him, safeguarding his
ministry, detesting their families and relatives in support of the
faith, their foremost place in embracing the Truth, their
attendance of battles in which the eyes become dazed and the
hearts leap to the throats...” until the end of his statement.
Generally speaking, if the follower of Ahlulbayt is not
convinced by their aforementioned consensuses and stances,
then he either is an ignoramus who cannot comprehend what
is being said to him and knows not what knowledge is; or he is
an obstinate individual whose insight has been blinded by
fanaticism. The Shayṭān has taken ahold of him, leading him
by the reins of transgression and tyranny to this calamity that
ruins faith per the consensus of the carriers of the Quran and
Sunnah!
In either case, such an individual would not benefit from a
detailed exposition from the texts of the Imāms and clear
proofs, so let us confine our discussion to this extent. Should
he not benefit from it, then he will not benefit from even more!
[Bare Minimum Recommendations for the Obstinate

Fool Who Did not Pay Heed to Everything
Mentioned Earlier in this Book]
If the sane person concerned about maintaining his faith
does not uphold the texts from the Quran and the Sunnah about
the Ṣaḥāba, which state that they are superior to others in all
respects and that the gap between their generation and the next
generation of scholars is akin to the distance between the sky
and the earth, then he should at least treat them as he treats the
rest of the Muslims.
‫‪81‬‬
‫وقال المنصور باهلل ف كتابه «الاكشف لإلشاكل الفارق بني التشيع والعزتال» ما‬
‫لفظه‪" :‬إن القوم ‪ -‬يعين الصحابة ‪ -‬لهم حسنات عظيمة بمشايعة اَلب ﷺ ونرصته‬
‫والقيام دونه والريم من وراء حوزته ومعاداة األهل واألقارب ف نرصة ادلين وسبقهم إىل‬
‫احلق وحضور المشاهد اليت تزيغ فيها األبصار وتبلغ القلوب احلناجر‪ ".‬إىل آخر الكمه‪.‬‬
‫وىلع اجلملة‪ :‬إنه إذا لم يقنع المتبع آلل ابليت بما أسلفناه من إمجااعتهم ومذاهبهم‬
‫ونصوصهم فهو إما جاهل ل يفهم ما ياطب به ول يدري ما هو العلم‪ ،‬وإما ماكبر قد‬
‫أعّم العصب برص بصريته واستحوذ عليه الشيطان فقاده بزمام الغ والطغيان إىل‬
‫هذه المصيبة اليت يه مهلكة األديان بإمجاع محلة السنة والقرآن‪.‬‬
‫وِك الرجلني ل ينفعه الطويل والستكثار من نقل نصوص األئمة ومن ِصائح‬
‫األدلة‪ ،‬فلنقترص ىلع هذا المقدار‪ ،‬فإن لم ينتفع به لم ينتفع بأكث منه‪.‬‬
‫فالعاقل المراع حلفظ دينه إذا لم يعمل بما ورد ف الصحابة الراشدين من نصوص‬
‫القرآن والسنة القاضية بأنهم أفضل من غريهم من مجيع الوجوه وأن بني طبقتهم وطبقة‬
‫من بعدهم من األئمة كما بني السماء واألرض‪ ،‬فأقل األحوال أن ينلهم منلة سائر‬
‫المسلمني‪.‬‬
82
It has been established from the Messenger of Allah ‫ ﷺ‬in

the Ṣaḥīḥ that he said, “Combating a Muslim is disbelief, and
cursing him is fisq.”(1)
It has also been established from him in the Ṣaḥīḥ that he
said, “Damning a Muslim is akin to killing him.”(2) It was also
established from him in Ṣaḥīḥ Muslim that he said, “Those who
frequently damn others shall neither be intercessors nor
witnesses on the Day of Resurrection.”(3)
In Sunan Abī Dāwūd, it is reported that he said, “If a slave
damns something, the damnation rises to the sky, but the gates
of the sky are shut before it. It then descends to the earth, but
its gates shut before it. It then travels left and right. As it finds
no way out, it returns to the person he had damned if he is
deserving of damnation. If not, the damnation returns to its
utterer.”(4)
In the Musnad of Aḥmed, Ṣaḥīḥ of al-Bukhārī, and Sunan
of al-Nasāʾī, it is reported that the Prophet ‫ ﷺ‬said, “Do not curse
the dead, for they have reached the outcome of what they have
brought forth.”(5)
In another ḥadīth reported by Aḥmed and al-Nasāʾī, it is
said, “Do not curse our dead and thereby harm our living.”(6)

3 Ṣaḥīḥ Muslim (4/2006)
4 Sunan Abī Dāwūd (7/267)
5 Musnad Aḥmed ibn Ḥanbal (42/296), Sunan al-Nasāʾī (4/53)
6 Musnad Aḥmed ibn Ḥanbal (4/466), Sunan al-Nasāʾī (8/33)
‫‪83‬‬
‫(‪)1‬‬
‫وقد ثبت عنه ﷺ ف «الصحيح» أن قتال المسلم كفر وسبابه فسوق‪.‬‬
‫وثبت عنه ف «الصحيحني» أن لعن المؤمن كقتله‪ )2(.‬وثبت عنه ﷺ ف «صحيح‬

‫(‪)3‬‬
‫مسلم» أنه ل يكون اللعانون شفعاء ول شهداء يوم القيامة‪.‬‬
‫ويف «سن أب داود» أنه قال ﷺ‪" :‬إن العبد إذا لعن شيئا صعدت اللعنة إىل السماء‪،‬‬
‫فتغلق أبوابها دونها‪ ،‬ثم تهبط إىل األرض فتغلق أبوابها دونها‪ ،‬ثم تأخذ يمينا وشمال‪،‬‬
‫(‪)4‬‬
‫فإذا لم َتد مسااغ رجعت إىل اذلي لعن‪ ،‬فإن َكن أهَّل ذللك وإل رجعت إىل قائلها‪".‬‬
‫ويف «مسند أمحد» و«صحيح ابلخاري» و«سن النسائ»‪ :‬أن اَلب ﷺ قال‪" :‬ل تسبوا‬
‫(‪)5‬‬
‫األموات‪ ،‬فإنهم قد أفضوا إىل ما قدموا‪".‬‬
‫(‪)6‬‬
‫ويف حديث آخر رواه أمحد والنسائ‪" :‬ل تسبوا أمواتنا فتؤذوا أحياءنا‪".‬‬
‫‪ 1‬صحيح ابلخاري (‪ ،)1/27‬صحيح مسلم (‪)1/81‬‬

‫‪ 3‬صحيح مسلم (‪)4/2006‬‬
‫‪ 4‬سن أب داود (‪)7/267‬‬
‫‪ 5‬مسند أمحد (‪ ،)42/296‬سن النسائ (‪)4/53‬‬
‫‪ 6‬مسند أمحد (‪ ،)4/466‬سن النسائ (‪)8/33‬‬
84
And in Ṣaḥīḥ of Muslim and the Sunan of Abū Dāwūd, al-

Tirmiḏī, and al-Nasāʾī, it is reported that the Messenger of
Allah ‫ ﷺ‬said, “Are you aware of what ghība is?” They replied,
“Allah and His Messenger know best.” He said, “It is to mention
your brother in a manner he dislikes.” It was then said to the
Prophet ‫ﷺ‬, “What if he embodies the qualities I mention?” The
Prophet ‫ ﷺ‬said, “If your brother embodies what you have
mentioned, then you have committed ghība against him. If not,
then you have slandered him.”(1) Al-Tirmiḏī said [about the
ḥadīth], “Ḥasan ṣaḥīḥ.”
In the Sunan of Abū Dāwūd and al-Tirmiḏī, it is reported
that ʿĀʾisha once mentioned Ṣafiyya and said, “She is short.”
The Prophet ‫ ﷺ‬consequently said, “This statement, if merged
with the water of the sea, would have contaminated it all.”(2)
In the Sunan of Abū Dāwūd, it is reported that the Prophet
‫ ﷺ‬said, “When I was ascended, I passed by a group of people
with copper nails with which they scraped their faces and
chests. I thus said, ‘Gabriel, who are they?’ He replied, ‘They
are the ones who ate people’s flesh and attacked their
reputations.’”(3)
The ḥadīths on this subject are numerous. They, by priority,
span the deceased, and some even explicitly reference the
deceased.
[On Potential Contradictions from Zaydi Scholars]

Note: Perhaps some may observe the reports we had listed
earlier, proving the consensus of Ahlulbayt on not cursing the
Ṣaḥāba, and retort that he had encountered in a text of an
individual among them a hint of cursing.
1 Ṣaḥīḥ Muslim (4/2001), al-Jāmiʿ al-Kabīr of al-Tirmiḏī (3/393)

2 Sunan Abī Dāwūd (7/237), al-Jāmiʿ al-Kabīr of al-Tirmiḏī (4/241)
‫‪85‬‬
‫ويف «صحيح مسلم» و«سن أب داود» و«الرتمذي» و«النسائ» أن رسول اهلل ﷺ‬

‫قال‪" :‬أتدرون ما الغيبة؟" قالوا‪" :‬اهلل ورسول أعلم‪ ".‬قال‪" :‬ذكرك أخاك بما يكره‪ ".‬قال‪:‬‬
‫"أرأيت إن َكن ف أخ ما أقول؟" قال‪" :‬إن َكن ف أخيك ما تقول فقد اغتبته‪ ،‬وإن لم‬
‫يكن فيه فقد بهته‪ ".‬قال الرتمذي‪ ":‬حديث حسن صحيح‪".‬‬
‫ويف «سن أب داود» و«الرتمذي» أن اعئشة ذكرت صفية فقالت‪" :‬إنها قصرية‪ ".‬فقال‬
‫اَلب ﷺ‪" :‬لكمة لو مزجت بماء ابلحر لمزجته‪".‬‬
‫ويف «سن أب داود» أن اَلب ﷺ قال‪" :‬لما عرج ب مررت ىلع أقوام لهم أظفار من‬
‫ناس يمشون وجوههم وصدورهم‪ ،‬فقلت‪ :‬من هؤلء يا جبيل؟ قال‪ :‬هؤلء اذلين‬
‫يأكلون حلوم اَلاس ويقعون ف أعراضهم‪".‬‬
‫واألحاديث ف هذا ابلاب كثرية‪ ،‬ويه متناولة لألموات تناول أويلا‪ ،‬وبعضها نص‬
‫ف األموات‪.‬‬
‫تنبيه‪ :‬ربما قال من يطلع ىلع ما سقناه من الروايات القاضية بإمجاع أهل ابليت‬
‫ىلع عدم سب الصحابة إنه قد وجد ف مؤلف لفرد من أفرادهم ما يشعر بالسب‪.‬‬
86
Assuming he can comprehend our address, we would

respond saying: This individual who you claim to have found
something in his book that hints to cursing, did he predate
aforementioned Imāms through whom we reported the
consensus of Ahlulbayt? It is farfetched that they would report
the presence of a consensus among them all in the presence of
an individual who disagreed, especially considering that they
were more knowledgeable in their internal discourse than
outsiders. Their assertion of a consensus without any reference
to an exception would indicate the inauthenticity of what was
encountered from that individual.
What is incumbent upon you and us is to believe that it was
dubiously inserted into that book by some Rāfiḍīs.(1) That is
because the assertion that it is from the author’s original
speech contradicts what was reported by the Imāms from his
family well-versed in his maḏhab.
If that individual happens to come after the Imāms who had
reported the consensus from Ahlulbayt, then his speech is to
be rejected, for he has contradicted his forefathers’ consensus,
deviated from their way, espoused other than their upright
approach, and embarked upon other than their straight path.
1 This is not farfetched in al-Shawkānī’s context, for he himself noted

elsewhere that a Zaydi ḥadīth text in his time experienced tampering by
some extremist Zaydi Rāfiḍīs. They omitted any traditions and chapters
from that book aligned with the Sunnah and opposed the Rāfiḍa, and
they then disseminated those tampered copies throughout Yemen. See
al-Badr al-Ṭāliʿ of al-Shawkānī (2/330).
The eminent Yemeni scholar, Yaḥyā ibn al-Ḥusayn ibn al-Qāsim ibn
Muḥammad, said regarding this incident, saying, “Some of the later
figures who claim to be Zaydis have distorted some positions of Zayd
ibn ʿAlī to conform them to al-Hādī’s [positions]. They thus abridged
Zayd’s statements, distorted them from their intended meaning, and
omitted the texts of Zayd’s fiqh, as is the case with al-Majmūʿ al-Ṣaghīr.
And Allah knows best.” See Al-Masālik (p. 351). I was informed of this
text by the X account, ‫منذر الزيدية‬, so may Allah reward him abundantly.=
‫‪87‬‬
‫فنقول ل – إن َكن ممن يعقل الطاب – هذا الفرد اذلي تدع أنه وجد ف مؤلفه‬
‫ما يشعر بالسب‪ ،‬إن َكن عرصه متقدما ىلع عرص األئمة اذلين روينا عنهم إمجاع أهل‬
‫ابليت فمن ابلعيد أن حيكوا اِلمجاع عن مجيعهم وثم فرد يالفهم‪ ،‬للقطع بأنهم أخب‬
‫من غريهم بعلم بعضهم بعضا‪ .‬فدعواهم اِلمجاع من دون استثناء مشعرة بعدم صحة‬
‫ما وجد عن ذلك الفرد‪.‬‬
‫فالمتوجه عليك وعلينا اعتقاد أن ذلك الموجود مدسوس ف ذلك المؤلف من بعض‬
‫أهل الرفض‪ )1(،‬ألن إثبات كونه من الكم المؤلف ل يالف ما حاكه األئمة من أهله‬
‫المختبين بمذهبه‪.‬‬
‫وإن َكن ذلك الفرد عرصه متأخرا عن عرص األئمة اذلين حكوا اِلمجاع عن أهل‬
‫ابليت فَكمه مردود ألنه خالف إمجاع آبائه‪ ،‬وشذ عن طريقهم‪ ،‬ومش ف غري منهجهم‬
‫القويم‪ ،‬وسلك ف غري ِصاطهم المستقيم‪.‬‬
‫‪ 1‬قال الشواكن ف كتاب «ابلدر الطالع» ف ترمجة حيىي بن احلسني بن املؤيد باهلل ُممد بن القاسم بن‬
‫ُممد‪" :‬واكن متظهرا بالرفض وثلب األعراض املصونة من أكابر الصحابة‪ ،‬ومش ىلع طريقته‬
‫تَّلمذته‪ .‬ورأيت بط السيد حيىي بن احلسني المذكور قبله أن صاحب الرتمجة تواطأ هو وتَّلمذته‬
‫ىلع حذف أبواب من «جمموع زيد بن لَع» ويه ما فيه ذكر الرفع والضم والأمني ونو ذلك‪ .‬ثم‬
‫جعلوا نسخا وبثوها ف اَلاس وهذا أمر عظيم وجناية كبرية‪ ،‬ويف ذلك دللة ىلع مزيد اجلهل وفرط‬
‫العصب‪ .‬وهذه النسخ الىت بثوها ف اَلاس موجودة اآلن‪ ،‬فَّل حول ول قوة إل باّلل‪ ".‬انظر كتاب‬
‫ابلدر الطالع (‪.)2/330‬‬
‫وقال السيد حيىي بن احلسني بن القاسم بن ُممد ف «كتاب املسالك»‪" :‬ومن املتأخرين من‬
‫الزاعمني أنهم زيدية من قد حرف بعض أقوال زيد بن لَع إىل موافقة اهلادي‪ ،‬واخترص أقوال وحرفها‬
‫عن مراده وأسقط نصوصات فقهه؛ كما ف «املجموع الصغري»‪ ،‬واهلل أعلم‪ ".‬انظر كتاب املسالك (ص‬
‫‪ .)351‬وهذا اَلص استفدته من حساب (منذر الزيدية) ىلع موقع إكس‪ ،.‬فجزاه اهلل خريا‪.‬‬
88
It is impermissible to act upon anything like this, and it is

impermissible for a believer to adhere to it in opposition to the
consensus of the predecessors and later figures from the
Purified Household.1
[The Impermissibility of Taqlīd in Cursing Others]

In light of this point, regarding the issue of cursing and its
implications, such as declaring someone a disbeliever or a fāsiq,
emulating a person in such matters is forbidden according to
Ahlulbayt, as was stated in their books, the lengthy and
concise.
If, hypothetically, one individual from the scholars of
Ahlulbayt or others expressed the permissibility of cursing, it
would be impermissible for anyone to emulate him in that. This
is because taqlīd is reserved to derivative jurisprudential
matters, not in credal matters and their entailments.
Whoever desires to emulate the Shayṭān in cursing the
people of faith should halt until he has exercised ijtihad on the
matter. Then, he should act according to what he regards more
preponderant. He should not contradict Allah’s Book, His
Messenger’s Sunnah, and the consensus of Muslims from
Ahlulbayt and others if he is bound by the shackles of taqlīd,
lacking in experience, incapable, and unable to grasp the
evidences and recognize the proofs.
[Conclusion]
Some contemporary ignoramuses of the Shia may surpass
the mere cursing of the Ṣaḥāba and consequently regard
anyone who does not curse them a Nāṣibī.
1 = The editor of Irshād al-Ghabī mentioned another instance where

al-Shawkānī referenced an occurrence where pro-Rāfiḍite quotes and
texts were forged and circulated in the name of earlier Zaydi authorities.
See Wabl al-Ghamām (1/472-473).
‫‪89‬‬
‫وما َكن بهذه المثابة فَّل ينبغ ألحد أن يعمل به ول حيل لمؤمن أن يتمسك به ف‬
‫معارضة إمجاع المتقدمني والمتأخرين من العرتة المطهرة‪.‬‬
‫ومع هذا فمسألة السب وما يرتتب عليها من الكفري والفسيق من المسائل اليت‬
‫ل جيوز القليد فيها عند أهل ابليت‪ ،‬كما ِصحت بذلك مطولت كتبهم ومترصاتها‪.‬‬
‫فعل فرض أنه قد ِصح فرد من أفراد العلماء من أهل ابليت أو من غريهم بواز‬
‫السب‪ ،‬ل جيوز ألحد أن يقدل ف ذلك‪ ،‬ألن القليد ف المسائل الفرعية العملية‪ ،‬ل ف‬
‫المسائل العلمية ول فيما يرتتب عليها‪.‬‬
‫فمن رام اتباع الشيطان ف سب أهل اِليمان فليقف حىت جيتهد ف المسألة ثم‬
‫يعمل بما رجح ل‪ ،‬ول يالف كتاب اهلل وسنة رسول وإمجاع المسلمني من أهل ابليت‬
‫وغريهم وهو موثق بربقة القليد قاِص ابلاع حقري الطَّلع‪ ،‬ل يعقل األدلة ول يعرف‬
‫احلجج‪.‬‬
‫خاتمة‬
‫ربما َتاوز بعض جهال الشيعة من أهل عرصنا سب الصحابة فيحكم ىلع من لم‬
‫يسب أنه ناصب!‬
90
This issue is even worse than mere cursing, as this

ignoramus has therefore implicated the Prophet’s ‫ ﷺ‬entire
household and all scholars from the predecessors and latter-
day times with Naṣb! A Nāṣibī is a disbeliever, so that entails
the excommunication of all Muslims!(1)
No dereliction is more severe than such dereliction, and
there is nothing more terrible than this quality, which dismays
Islam and delights Disbelief! This forsaken individual was
unaware that whoever declares a single Muslim a disbeliever
becomes a disbeliever himself per the proof-texts of the
purified Sunnah. What then is the state of a person be who
declares all Muslims disbelievers!? O God! How astounding is
the individual whose severe ignorance has driven him into
compound disbelief! We ask Allah for safety.
We only stated that the Nāṣibī is a disbeliever due to what
has been established in the dictionaries and other books that
Naṣb is hatred of the Commander of the Faithful (peace be upon
him). In al-Qāmūs, he said, “The Nāwāṣib, Nāṣiba and people
of Naṣb are those who espouse hatred of ʿAlī (Allah be pleased
with him) as an expression of faith. [They were named that]
because they resented him (naṣabū lahu).”(2)
1 It is important to recognize that al-Shawkānī’s argument here is made

in the context of a Zaydi Shi’ite framework, which maintains that
Nāṣibīs are disbelievers. The same can be said about Twelvers who
uphold similar beliefs regarding Nāṣibīs. His point here is valid in the
sense that Zaydi and Twelver Rāfiḍī extremists who label the majority
of the Ummah as Nāṣibīs for not disparaging the Ṣaḥāba effectively
regard the majority of the Ummah disbelievers.
However, per mainstream Islam, a Nāṣibī is not automatically
considered a disbeliever. A Nāṣibī is generally regarded as a Muslim
innovator (mubtadiʿ), and depending on the specifics of his beliefs, he
may be deemed a disbeliever under some circumstances. More will come
on this matter shortly when al-Shawkānī refers to some traditions to
support his position.
2 Al-Qāmūs al-Muḥīṭ of al-Fayrūzʾābādī (p. 94)
‫‪91‬‬
‫وهذه قضية أشد من قضية السب‪ ،‬ألن ذلك اجلاهل حكم ىلع أهل بيت رسول‬
‫اهلل ﷺ أمجع وىلع مجيع العلماء من السلف واللف باَلصب‪ .‬واَلاصب َكفر‪ ،‬فيستلزم‬
‫(‪)1‬‬
‫هذا احلكم تكفري مجيع المسلمني‪.‬‬
‫لها عيون‬ ‫وليس بعد هذا الذلن خذلن ول أشنع من هذه الصلة اليت تب‬
‫اِلسَّلم ويضحك لمثلها ثغر الكفران! وما درى هذا المخذول أن من كفر مسلما‬
‫واحدا صار َكفرا بنصوص السنة المطهرة‪ ،‬فكيف بمن كفر مجيع المسلمني؟! فيا ّلل‬
‫من رجل بلغ به جهله الفظيع إىل الكفر المضاعف! نسأل اهلل السَّلمة‪.‬‬
‫وإنما قلنا إن اَلاصب َكفر لما يعرف ف كتب اللغة وغريها أن اَلصب بغض أمري‬
‫المؤمنني عليه السَّلم‪ .‬فف «القاموس» ما لفظه‪" :‬اَلواصب واَلاصبية وأهل اَلصب‪:‬‬
‫المتدينون ببغضة لَع رض اهلل عنه ألنهم نصبوا ل‪ ،‬أي‪ :‬اعدوه‪)2(".‬انتىه‪.‬‬
‫‪ 1‬الكم اِلمام – رض اهلل عنه – هذا ىلع إطَّلقه فيه ما فيه‪ ،‬ول يلو من نظر‪ ،‬لكنه مذهب الزيدية‬
‫وإخوانهم اِلمامية‪ .‬والستدلل صحيح من جهة اِللزام‪ ،‬فالزيدي واِلمايم اذلي يعد من ل يسب‬
‫كبار األصحاب ناصبيا قد استلزم قول كفر فضَّلء العرتة الطاهرة – بل وسائر املسلمني كما ذكر‬
‫املصنف‪.‬‬
‫وأهل السنة ل يطلقون وصف الكفر ىلع اَلاصب بَّل تقييد‪ ،‬وهو عندهم باجلملة ف عداد‬
‫أهل ابلدع‪ .‬وبعض اَلصب كفر‪ ،‬لكن احلكم ىلع الواحد منهم موقوف ىلع ماهية نصبه وأسبابه‬
‫وىلع تعلق شوط الكفري به ثبوتا ونفيا‪ .‬وسيأيت الَكم ىلع ما استدل به املصنف ف إثبات كفر‬
‫اَلاصب إن شاء اهلل تعاىل‪ ،‬وباهلل الوفيق واثلقة‪.‬‬
‫‪ 2‬القاموس املحيط للفريوزآبادي (ص ‪)94‬‬
92
If it is confirmed that a Nāṣibī is defined as one who resents

ʿAlī, then it is established in the authentic traditions in the
official ḥadīth books that hatred of him is hypocrisy and
disbelief.(1)
Among that is what was reported by Muslim reported in
his Ṣaḥīḥ, Ibn Abī Shayba, al-Ḥumaydī, Aḥmed, al-Tirmiḏī, al-
Nasāʾī, Ibn Mājah, Ibn Ḥibbān, Abū Nuʿaym in al-Ḥilya, and Ibn
Abī ʿĀṣim from ʿAlī (peace be upon him) that he said, “By the
One who split the seed and created the soul, it is the unlettered
prophet’s covenant to me that ‘None shall love you but a
believer and none shall hate you except a hypocrite’.”(2)
Al-Tirmiḏī and ʿAbdullāh ibn Aḥmed in the additions to the
Musnad reported a similar tradition from Um Salama. Al-
Daylamī reported a similar tradition from Ibn ʿAbbās, and al-
Khaṭīb in his Tārīkh from Anas.
1 The scholars and commentators on these traditions interpreted them

differently, adding important nuance to the associated ruling. Al-Ḏahabī
explained, “Its meaning is that loving ʿAlī is from īmān and resenting
him is from nifāq. Īmān is of several branches, and nifāq similarly
branches out. No sane person would hold that one becomes an absolute
believer for merely loving ʿAlī, and that the muwaḥḥid becomes an
absolute munafiq for merely resenting him. Whosoever loves him but
resents Abū Bakr is akin to someone who resents ʿAlī but loves Abū
Bakr. Resentment of them both is misguidance and hypocrisy, and love
of them both is guidance and īmān.” See Siyar Aʾlām al-Nubalāʾ of al-
Ḏahabī (12/510).
To elaborate, it is important to recognize that some extremist ghulāt
professed love of ʿAlī but were denounced by all scholars, including the
Zaydi and Twelver Shia. This is because the love of ʿAlī referenced in
the ḥadīth is not an endorsement of all forms of love, regardless of their
underlying premises. Similarly, the animosity toward ʿAlī referenced in
the ḥadīth does not unconditionally refer to all possible forms of hatred,
regardless of their underlying premises. Just as adoration of ʿAlī that
stems from his deification is distinct from the reverence given to him
due to his proximity to Allah’s Messenger, disdain for ʿAlī can also
originate from different rationales, each bearing its own set of
consequences.
‫‪93‬‬
‫فإذا ثبت أن اَلاصب من يبغض عليا عليه السَّلم‪ ،‬فقد ثبت ف األحاديث‬
‫(‪)1‬‬
‫الصحيحة الرصحية ف كتب احلديث المعتمدة أن بغضه كرم اهلل وجهه نفاق وكفر‪.‬‬
‫فمن ذلك ما رواه مسلم ف صحيحه وابن أب شيبة واحلميدي وأمحد والرتمذي‬
‫والنسائ وابن ماجه وابن حبان وأبو نعيم ف «احللية» وابن أب اعصم‪ ،‬عن لَع عليه‬
‫السَّلم أنه قال‪" :‬واذلي فلق احلبة وبرأ النسمة إنه لعهد اَلب األيم إيل أن ل حيبين إل‬
‫(‪)2‬‬
‫مؤمن ول يبغضين إل منافق‪".‬‬
‫وأخرج نوه الرتمذي وعبد اهلل بن أمحد ف زيادات «المسند» عن أم سلمة؛‬

‫وادليلم عن ابن عباس؛ والطيب ف تاريه عن أنس‪.‬‬
‫قد فّس العلماء والرشاح هذا الب خَّلف تفسري املصنف عفا اهلل عنه‪ .‬قال اِلمام اذلهب‪" :‬فمعناه‪:‬‬ ‫‪1‬‬
‫أن حب لَع من اِليمان‪ ،‬وبغضه من اَلفاق‪ .‬فاِليمان ذو شعب‪ ،‬وكذلك اَلفاق يتشعب‪ ،‬فَّل يقول‬
‫اعقل‪ :‬إن جمرد حبه يصري الرجل به مؤمنا مطلقا‪ ،‬ول بمجرد بغضه يصري به املوحد منافقا خالصا‪.‬‬
‫فمن أحبه وأبغض أبا بكر‪َ ،‬كن ف منلة من أبغضه‪ ،‬وأحب أبا بكر‪ ،‬فبغضهما ضَّلل ونفاق‪،‬‬
‫وحبهما هدى وإيمان‪ "...‬انظر سري أعَّلم اَلبَّلء (‪.)12/510‬‬
‫‪ 2‬صحيح مسلم (‪)1/86‬‬
94
It has been established that whoever resents ʿAlī has

resented Allah and His Messenger,(1) and resenting Allah and
His Messenger constitutes disbelief.
This includes what was reported by al-Ṭabarānī and Ibn
ʿAsākir from ʿAmmār ibn Yāsir. It similarly was reported by al-
Dāraquṭnī, al-Ḥākim in his Mustadrak, and al-Khaṭīb from the
Commander of the Faithful ʿAlī ibn Abī Ṭālib (may Allah honor
his face and elevate his mention in the Highest Assembly). Al-
Ṭabarānī similarly reported from Abū Rāfiʿ. Ibn ʿAsākir
reported it from ʿAmr, and said, “The transmitters in its isnād
are renowned except Abū al-Qāsim ibn al-Azhar (aka Bulbul),
for he us not well-known.”(2) Ibn al-Najjār also reported it from
Ibn ʿAbbās.(3)
On this matter, there are many ḥadīths through different
routes from various Ṣaḥāba, but this portion is sufficient. With
it, it is confirmed that a Nāṣibī is a disbeliever. Whoever tells a
man, “O Nāṣibī,” then it as though he had said to him, “O
disbeliever.” Whoever declares a Muslim an unbeliever has
committed disbelief himself, as stated earlier.
Whoever said the following verses has done well:
“ʿAlī, they claim my heart Shall they have accused me of
bears him malice, other than disbelief!
1 This notion is reported in some traditions, all of which are weak. In fact,
it appears that the origin of this tradition was a statement of Um Salama
that was later misconstrued as a prophetic tradition. See Muṣannaf Ibn
Abī Shayba (17/125) and Musnad Abī Yaʿlā al-Mawṣilī (12/444).
2 Ibn ʿAsākir described this tradition’s matn as disapproved (munkar). See
Tārīkh Dimashq of Ibn ʿAsākir (47/292). It is a baseless tradition.
3 All of these traditions are unreliable, and I do not wish to expound their
analysis here, as that would significantly lengthen this book.
‫‪95‬‬
‫وثبت أن من أبغض عليا فقد أبغض اهلل ورسول‪ ،‬وبغض اهلل ورسول كفر‪.‬‬
‫فمن ذلك ما رواه الطبان وابن عساكر عن عمار بن ياس؛ وادلارقطين واحلاكم‬
‫ف مستدركه والطيب عن أمري المؤمنني لَع بن أب طالب كرم اهلل وجهه ورفع ف املأل‬
‫األىلع ذكره؛ والطبان عن أب رافع‪ .‬وأخرجه ابن عساكر عن عمرو‪ ،‬وقال‪" :‬رجال‬
‫إسناده مشاهري غري أب القاسم عيس ابن األزهر المعروف ب (بلبل)‪ ،‬فإنه غري‬
‫(‪)2‬‬
‫مشهور‪ )1(".‬وأخرجه أيضا ابن اَلجار عن ابن عباس‪.‬‬
‫ويف ابلاب أحاديث كثرية من طرق عن مجاعة من الصحابة‪ .‬ويف هذا القدر كفاية‪،‬‬
‫فإن به يثبت أن اَلاصب َكفر وأن من قال لرجل‪" :‬يا ناصب!" فكأنه قال‪" :‬يا َكفر!" ومن‬
‫كفر مسلما كفر‪ ،‬كما تقدم‪.‬‬
‫وقد أحسن من قال‪:‬‬
‫ف ه َّل س وى ال ك ف ر ظ ن وه ب؟!‬ ‫بغ ض ه‬ ‫ب‬ ‫يظنون‬ ‫لَع‬
‫‪ 1‬قال احلافظ أبو القاسم ابن عساكر‪ " :‬هذا إسناد معروف ومنت منكر‪ .‬وبلبل هذا غري مشهور ورجال‬
‫اِلسناد سواه مشاهري وعبد الرزاق يتشيع‪ ".‬انظر تاريخ دمشق (‪.)47/292‬‬
‫‪ 2‬اعمة هذه الخبار ضعيفة أو منكرة‪ ،‬ليس هذا ُمل بسط الَكم فيها‪.‬‬
96
Allah has relieved [us] from the Nāwāṣib, who are the
Kharijites and their adherents. None remain except a small
cluster in Oman and an unsignificant group on the fringes of
India, known as the Ibāḍīs. The prudent must therefore beware
of applying this label to any Muslim, save for them (the Ibāḍīs),
for one leaves the bounds of Islam by this utterance. This is
something no sane person would ever inflict upon himself.
“The enemy does not inflict As much as the ignoramus
upon an ignoramus inflicts upon himself!”
One of the bizarre things we have heard is that some
ignoramuses of our time use the term, Nāṣibī, to describe one
who reads the books of ḥadīth and even one who reads the
sciences of ijtihād! They also apply the label to the scholars of
ḥadīth and the adherents of the four maḏhabs! This is a blunder
that ruins the faith of anyone who is lenient in this regard.
Such an individual can only fall into one of two categories:
he is either an ignoramus who does not know what Naṣb and
Nāṣibī truly mean, or he is reckless about the ruin of his own
faith. A person in this state would not benefit from such advice
presented in this treatise. Our only duty is to uphold the
covenant of conveying to the people the obligations set by
Allah and His messenger, so that those who perish would
perish by clear evidence.
O Allah, grant us success in attaining Your approval, and
guide the scholars and laity among Your slaves. Lead us onto
the path of peace to the Abode of Peace.(1)
This is the end of the treatise titled, Guiding the Fool to the
Maḏhab of Ahlulbayt on the Prophet’s Companions.
1 Āmīn! We testify that the author has exerted substantial effort and
excelled in elucidating this truth, so we ask Allah to perfectly reward
him on our behalf and that He increase his grave in comfort and
illumination in exchange for the hardships he endured after authoring
this book. We ask Allah to reunite us with him with the prophets,
ṣiddīqīn, martyrs, and righteous in the Abode of Peace. Āmīn!
‫‪97‬‬
‫وقد أراح اهلل سبحانه وتعاىل من اَلواصب – وهم الوارج ومن سلك مسلكهم‬
‫– فلم يبق منهم أحد إل شذمة يسرية بعمان وطائفة حقرية بأطراف الهند يقال لهم‬
‫اِلباضية‪ .‬فليحذر المتحفظ من إطَّلق مثل هذه اللفظة ىلع أحد من أهل اِلسَّلم غري‬
‫هؤلء‪ ،‬فإنه بمجرد ذكر اِلطَّلق يرج عن اِلسَّلم‪ .‬وهذا ما ل يفعله اعقل بنفسه‪.‬‬
‫م ا ي ب ل غ اجل اه ل م ن ن فس ه‬ ‫وما يبلغ األعداء من جاهل‬
‫ومن العجائب أنا سمعنا من جهال عرصنا من يطلق اسم اَلاصب ىلع من قرأ ف‬
‫كتب احلديث‪ ،‬بل ىلع من قرأ ف سائر علوم الجتهاد! ويطلقونه أيضا ىلع أئمة احلديث‬
‫وأهل المذاهب األربعة! وهذه مصيبة مهلكة دلين من تساهل ف ذلك‪.‬‬
‫ول يكون إل أحد رجلني‪ :‬إما جاهل ل يدري ما هو اَلصب ول ما هو اَلاصب‪،‬‬

‫أو غري مبال بهَّلك دينه‪ .‬ومن َكن بهذه المنلة ل ينتفع بمثل هذا اَلصح اذلي أودعناه‬
‫هذه الرسالة‪ .‬وليس علينا إل القيام بعهدة ابليان للناس اذلي أوجبه اهلل ورسول يلهلك‬
‫من هلك عن بينة‪.‬‬
‫امهلل وفقنا إىل مرضاتك‪ ،‬وأرشد الاص من عبادك والعام‪ ،‬واسلك بنا سبيل السَّلم‬
‫(‪)1‬‬
‫إىل دار السَّلم‪.‬‬
‫انتهت هذه الرسالة املسماة ب «إرشاد الغب إىل مذهب أهل ابليت ف صحب اَلب ﷺ»‪.‬‬
‫امهلل آمني‪ .‬ونن نشهد أن املصنف قد اجتهد وأجاد ف بيان هذا احلق‪ .‬فنسأل اهلل أن جيزيه عنا‬ ‫‪1‬‬
‫أحسن اجلزاء‪ ،‬وأن يزيد قبه سعة ونعيما مقابل ما لقيه من ضيق وابتَّلء ف ادلنيا بعد تصنيفه‬
‫هذا الكتاب اجلليل‪ .‬ونسأل اهلل أن جيمعنا به مع اَلبيني والصديقني والشهداء والصاحلني ف دار‬
‫السَّلم‪ .‬وقد ذيلت ىلع هذا الكتاب برسالة لطيفة فيها تسمية من صح ثناؤه ىلع الشيخني من‬
‫متقديم سادة أهل ابليت تكملة للفائدة‪.‬‬
An Addendum To Al-Shawkānī’s Treatise
An Enumeration of Hashemite
Nobles Who Favorably
Perceived the Shaykhayn
By
Abdullah Al-Rabbat
98
‫ذيل عىل رسالة الشوكان‬
‫ْْ ْ ْ ْ‬
‫ْتْسْ ْمْةْ‬
‫ْ‬
‫ْ ْ ْ ْ ْ ْ ْ ْ ْ‬ ‫ْ ْ ْْ ْ ْ ْ ْ ْ ْ‬
‫اِّبَْمْ‬
‫َع ْ ْسْ ْ ْ ْ‬
‫أَحِْهْاْ ْ ْ ْأو ْ ْ ْأنْكـْرْ ْ ْ ْ‬
‫وْ ْ ْ‬
‫يأ ْ‬
‫َع ْ ْ ْالْيْخْ ْ ْ‬
‫ْم ْ ْْأ ْثْن ْ ْ ْ‬
‫ـكْ ْ‬ ‫ْ‬ ‫ْ ْ ْ ْ ْ ْ ْ ْ ْ ْ ْ ْ ْ ْ ْ ْ ْ ْ ْْ‬

‫رْ ْ ْ‬ ‫اقـَْبَْم ْ ْوْمْا ْ ْ ْيفْ ْهْ ْ ْ ْذْ‬ ‫ْ ْأو ْ ْصْـحْحْ ْ ْ ْ ْْإْمْ ْامَْتَْم ْ ْ ْ ْ ْْأو ْ ْ ْ ْرْوْى ْ َْمْ ْ ْ‬
‫ْ‬
‫ْ ْ ْ‬ ‫ْ ْ ْ ْ ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ ْ ْْ ْ ْ ْ‬
‫ت‬ ‫ْ‬ ‫ْ‬
‫ل ْ ْ ْابلْيْ ْ ْ‬
‫م ْ ْسْ ْادْ ْة ْ ْ ْأهْ ْ‬ ‫م ْ ُْمْقْدْ ْ ْ‬
‫تْْ ْ ْ‬ ‫ْ‬
‫وأْهْل ْ ْ ْْاْلْ ْـيْيْ ْ ْ‬ ‫مللْ ْوْدْ ْة ْ ْ ْبْ ْيْنَْمْ ْ ْ ْ‬‫ْ‬
‫ْ‬ ‫ْ‬
‫مجعه‬
‫عبدَاهللَبنَحممدَََالَرََبَ ََاطَ َ‬
‫ََ َََ َََ ََ َ َ‬
‫‪99‬‬
Addendum
100

All praise be to Allah, and may peace and blessings be upon
the Final Prophet, his followers, his companions, and all those
who adhere to his guidance until they Day of Judgement.
Without ado, this is a tract I have compiled that lists the
early nobles from Ahlulbayt who praised the Shaykhayn,
condemned their disparagers, transmitted their merits,
validated their imamate, and/or highlighted their affinity to
Ahlulbayt. It is intended to be an addendum to Imām al-
Shawkānī’s treatise that substantiates his thesis from non-
Shi’ite and non-Zaydi sources.
I kept this addendum concise, so I generally sufficed with
mentioning the Hashemite figure’s name, an overview of his
biography, and a few reports authentically attributed to him
which embodies one of the criteria outlined in this book’s title.
I occasionally gave an exception to some notable figures, citing
various traditions in their respective entries.
In this tract, I have also included traditions from nobles
from the progeny of al-ʿAbbās, ʿAqīl ibn Abī Ṭālib, and Jaʿfar
ibn Abī Ṭālib. They are all nobles of Ahlulbayt, and among
them are some prominent dignitaries of Banī Hāshim.
The nobles of Ahlulbayt prolifically partook in the
transmission of the Shaykhayn’s merits, such that the eminent
scholar, al-Ājurrī (d. 360), remarked, “Were not most of Abū
Bakr and ʿUmar’s merits merely transmitted by ʿAlī ibn Abī
Ṭālib and his subsequent progeny? The descendants acquire it
from the forefathers till this day.(1)
1 Kitāb al-Sharīʿa of al-Ājurrī (p. 2377)

‫‪101‬‬
‫‪‬‬
‫احلمد هلل وحده‪ ،‬والصَّلة والسَّلم ىلع من ل نب بعده‪ ،‬وىلع آل وأصحابه وسائر من‬
‫اسنت بهداه إىل يوم ادلين‪ ،‬أما بعد‪:‬‬
‫هذه وريقات مجعتها ف «تسمية من أثىن ىلع الشيخني أو أحدهما أو أنكر ىلع‬
‫سابهما أو صحح إمامتهما أو روى مناقبهما وما فيه ذكر للمودة بينهما وأهل ابليت من‬
‫متقديم سادة أهل ابليت» لكون ذيَّل ىلع رسالة اِلمام الشواكن رمحه اهلل تعاىل‪ ،‬فيه‬
‫الديلل للإلمجاع اذلي حاكه‪ ،‬لكن من غري كتب الشيعة والزيدية‪.‬‬
‫وقد قصدت فيها الختصار‪ ،‬فاكتفيت بذكر اسم اهلاشم وطرفا من ترمجته ثم‬
‫روايات يسرية صح سندها إيله تضمنت شطا من الرشوط املذكورة ف عنوان هذه‬
‫الرسالة‪ ،‬وربما استثنيت فيها بعض األعيان فذكرت ف ترمجته مجلة من األخبار‪.‬‬
‫وقد أضفت إىل هذا اجلزء ما روي عن السادة من بين العباس وآل عقيل وآل جعفر‪،‬‬
‫فإنهم مجيعا من سادة أهل ابليت‪ ،‬وفيهم مجلة من وجوه بين هاشم وأعيانهم‪.‬‬
‫وقد أكث سادة أهل ابليت من رواية فضائل الشيخني‪ ،‬حىت قال اِلمام اآلجري‬
‫املتوىف سنة ‪ 360‬ـه ف «كتاب الرشيعة» ‪" :‬وهل يروي أكث فضائل أب بكر وعمر رض‬
‫اّلل عنهما إل لَع بن أب طالب رض اّلل عنه وودله من بعده؟! يأخذه األبناء عن اآلباء‬
‫(‪)1‬‬
‫إىل وقتنا هذا‪".‬‬
‫كتاب الرشيعة لآلجري (ص ‪)2377‬‬ ‫‪1‬‬

Addendum
102
In fact, praise of the Shaykhayn and other Ṣaḥāba is mass-

transmitted from some Hashemite nobles. However, for the
sake of brevity, I excluded a variety of traditions from this
book. A compilation of such authentic traditions alongside
their speech condemning or dispelling Rāfiḍī doctrines would
amount to a modest volume. If it were then supplemented with
weak traditions, it would amount to a medium-szed volume.
Here are the Hashemite nobles who harbored favorable
attitudes towards the Shaykhayn:
1. Commander of the Faithful ʿAlī ibn Abī Ṭālib
Imām Aḥmed reported in his Musnad from Ibn ʿUyayna and
Abū Muʿāwiya, from Ibn Abī Khālid, from al-Shaʿbī, from Abū
Juḥayfa, he said: I heard ʿAlī say, “The best of this nation after
its Prophet are: Abū Bakr and ʿUmar. If I willed, I would have
informed you of the third.”(1)
This is mass-transmitted from ʿAlī, as hinted by al-Bāqillānī
(d. 403)(2) and stated by Ibn Qudāma (d. 620),(3) Ibn Taymiyya
(d. 728),(4) al-Ḏahabī (d. 748),(5) and al-Haytamī (d. 974).(6)
Abū Bakr al-Khallāl (d. 311), similarly said, “90 individuals
(or a similar figure) – ten companions of Allah’s Messenger ‫ﷺ‬
alongside 80 tābiʿīn – reported that ʿAlī ibn Abī Ṭālib said while
on the pulpit, ‘The best of people after Allah’s Messenger ‫ ﷺ‬are
Abū Bakr and ʿUmar.’”(7)
1 Musnad Aḥmed ibn Ḥanbal (2/224)

2 Kitāb al-Intiṣār Li-l-Qurʾān of al-Bāqillānī (p. 490-491)
3 Minhāj al-Qāṣidīn Fī Faḍl al-Khulafāʾ al-Rāshidīn (p. 456)
4 Majmūʿ al-Fatāwā of Ibn Taymiyya (3/153)
5 Tārīkh al-Islām of al-Ḏahabī (2/68)
6 Al-Ṣawāʿiq al-Muḥriqa of Ibn Ḥajar al-Haytamī (p. 54)
7 Minhāj al-Qāṣidīn Fī Faḍl al-Khulafāʾ al-Rāshidīn (p. 457)
‫‪103‬‬
‫بل إن اثلناء ىلع الشيخني وغريهما من الصحابة متواتر عن غري واحد من علماء‬
‫بين هاشم‪ ،‬ولم أستوعب مجلة من أخبارهم ف هذه الرسالة طلبا لَّلختصار‪ .‬ومن رام مجع‬
‫ما صح من أخبار القوم ف هذا املعىن وِكمهم ف السنة وإبطال عقائد الرافضة فإنه‬
‫يصفو ل جمدل لطيف‪ .‬فإن ضم إيلها الضعيف استئناسا لعله يبلغ جمدلا متوسط احلجم‪.‬‬
‫فهذه تسمية سادات أهل ابليت اذلين صح ثناؤهم ىلع الشيخني من وجه من الوجوه‪:‬‬
‫‪,1‬أمري املؤمنني لَع بن أب طالب‬
‫قال اِلمام أمحد ف مسنده‪ :‬حدثنا سفيان بن عيينة‪ ،‬عن ابن أب خادل‪ .‬ح وأبو‬
‫معاوية‪ ،‬حدثنا إسماعيل‪ ،‬عن الشعب‪ ،‬عن أب جحيفة‪ ،‬سمعت عليا رض اّلل عنه‪،‬‬
‫يقول‪" :‬خري هذه األمة بعد نبيها أبو بكر وعمر رض اّلل عنهما‪ ،‬ولو شئت حلدثتكم‬
‫(‪)1‬‬
‫باثلالث‪".‬‬
‫هذا حديث تواتر نقله عن لَع‪ ،‬أشار إىل ذلك أبو بكر ابلاقَّلن‪ )2(،‬ونص عليه‬
‫(‪)6‬‬
‫املوفق ابن قدامة‪ )3(،‬و تيق ادلين ابن تيمية‪ )4(،‬واذلهب‪ )5(،‬وابن حجر اهليتم‪.‬‬
‫وقال شيخ األصحاب أبو بكر الَّلل رمحه اهلل‪" :‬روى تسعون نفسا أو نوهم –‬
‫عرشة من أصحاب رسول اهلل ﷺ وثمانون من الابعني – أن لَع بن أب طالب قال ىلع‬
‫(‪)7‬‬
‫املنب‪ :‬خري اَلاس بعد رسول اهلل ﷺ أبو بكر وعمر‪".‬‬
‫مسند اِلمام أمحد (‪)2/224‬‬ ‫‪1‬‬

‫كتاب النتصار للقرآن للبقَّلن (ص ‪)491- 490‬‬ ‫‪2‬‬
‫منهاج القاصدين ف فضل اللفاء الراشدين للموفق ابن قدامة (ص ‪)456‬‬ ‫‪3‬‬
‫جمموع الفتاوى لشيخ اِلسَّلم (‪)3/153‬‬ ‫‪4‬‬
‫تاريخ اِلسَّلم لَّلهب (‪)2/68‬‬ ‫‪5‬‬
‫الصواعق املحرقة ف الرد ىلع أهل ابلدع والزندقة (ص ‪)54‬‬ ‫‪6‬‬
‫منهاج القاصدين ف فضل اللفاء الراشدين (ص ‪)457‬‬ ‫‪7‬‬
Addendum
104
Abū Dāwūd said in his Sunan: Musaddad informed us, Abū

ʿAwāna informed us, from ʿUthmān ibn al-Mughīra al-Thaqafī,
from ʿAlī ibn Rabīʿa al-Asadī, from Asmāʾ ibn al-Ḥakam, he
said: I heard ʿAlī say, “I was a man who, upon hearing a ḥadīth
from Allah’s Messenger ‫ﷺ‬, would be made to benefit from it by
Allah as He willed. If any of his companions informed me of a
ḥadīth, I would make him take an oath, and I would then
believe him if he took an oath.
Abū Bakr informed me — and he had spoken the truth —
that he once heard the Messenger of Allah ‫ ﷺ‬say, ‘Any slave
who commits a sin, and then performs proper ablution, prays
two rakʿas, and then seeks forgiveness from Allah, Allah shall
forgive him.’ He then recited the verse, ‘And those who, when
they commit an indecency or wrong themselves, remember
God and ask forgiveness for their sins—and who forgives sins
except God? And they do not persist in their wrongdoing while
they know. [Quran 3:135]’”(1)
This tradition presents ʿAlī trusting Abū Bakr and
acquiring prophetic traditions from him.
Ibn Abī Shayba said in his Muṣannaf: ʿAbdurraḥīm ibn
Sulaymān informed us, from Misʿar, from Abū ʿAwn al-
Thaqafī, from Abū Ṣāliḥ al-Ḥanafī, from ʿAlī ibn Abī Ṭālib, he
said, “It was said to me and Abū Bakr al-Ṣiddīq on the day of
Badr, ‘Jibrīl is with one of you, and Mikāʾīl is with the other;
and Isrāfīl, a great angel, is partaking in combat (or standing in
the row).’”(2)
Al-Ḥākim commented on this tradition saying, “This ḥadīth
is ṣaḥīḥ in its isnād…”(3)

2 Muṣannaf Ibn Abī Shayba (17/44)
3 Al-Mustadrak ʿAlā al-Ṣaḥīḥayn of al-Ḥākim (5/236)
‫‪105‬‬
‫قال أبو داود ف «السن»‪ :‬حدثنا مسدد‪ ،‬حدثنا أبو عوانة‪ ،‬عن عثمان بن املغرية‬
‫اثلقف‪ ،‬عن لَع بن ربيعة األسدي‪ ،‬عن أسماء بن احلكم قال ‪:‬سمعت عليا يقول‪ :‬كنت‬
‫رجَّل إذا سمعت من رسول اهلل ﷺ حديثا نفعين اهلل منه بما شاء أن ينفعين‪ ،‬وإذا حدثين‬
‫أحد من أصحابه استحلفته‪ ،‬فإذا حلف يل صدقته‪.‬‬
‫قال‪ :‬وحدثين أبو بكر – وصدق أبو بكر – أنه قال‪ :‬سمعت رسول اهلل ﷺ يقول‪:‬‬
‫"ما من عبد يذنب ذنبا فيحسن الطهور‪ ،‬ثم يقوم فيصل ركعتني‪ ،‬ثم يستغفر اهلل إل غفر‬
‫اهلل ل" ثم قرأ هذه اآلية‪{ :‬واذلين إذا فعلوا فاحشة أو ظلموا أنفسهم ذكروا اّلل} [آل‬
‫(‪)1‬‬
‫عمران‪ ]135 :‬إىل آخر اآلية ‪.‬‬
‫ويف هذا الب ثقة لَع بن أب طالب بأب بكر الصديق رض اهلل عنهما وأخذه‬
‫حديث رسول اهلل ﷺ عنه‪.‬‬
‫وقال ابن أب شيبة ف مصنفه‪ :‬حدثنا عبد الرحيم بن سليمان‪ ،‬عن مسعر‪ ،‬عن أب‬
‫عون اثلقف‪ ،‬عن أب صالح احلنف‪ ،‬عن لَع بن أب طالب‪ ،‬قال ‪ :‬قيل يل وألب بكر‬
‫الصديق يوم بدر ‪ :‬مع أحدكما جبيل ومع اآلخر مياكئيل‪ ،‬وإسافيل ملك عظيم يشهد‬
‫(‪)2‬‬
‫القتال‪ ،‬أو يقف ف الصف‪.‬‬
‫قال أبو عبد اهلل احلاكم ف «املستدرك»‪"" :‬هذا حديث صحيح اِلسناد لم‬
‫(‪)3‬‬
‫يرجاه‪".‬‬
‫‪ 1‬سن أب داود (‪)2/630‬‬

‫‪ 2‬مصنف ابن أب شيبة (‪)17/44‬‬
‫‪ 3‬املستدرك ىلع الصحيحني (‪)5/236‬‬
Addendum
106
Ibn Saʿd said in Kitāb al-Ṭabaqāt al-Kabīr: Yazīd ibn Hārūn

informed us, he said: Sufyān informed us, from Abū Hāshim al-
Qāsim ibn Kathīr, from Qays al-Khārifī, he said, “I heard ʿAlī
say whilst on the pulpit, ‘The Messenger of Allah ‫ ﷺ‬was first,
and second was Abū Bakr, and third was ʿUmar. Then, we were
engulfed by a fitna, so it is however Allah wills.’”(1)
Al-Ḥākim said, “This ḥadīth is ṣaḥīḥ in its isnād…”(2) This
tradition was also reported by ʿAbdKhayr al-Hamadānī from
ʿAlī via a sound isnād.(3)
Imām Aḥmed ibn Ḥanbal was once asked if this report was
referring to a horse race,(4) and he answered, “No.” The
questioner then inquired, “So what is it about?” He replied,
“About Islam.”(5) This report affirms Abū Bakr and ʿUmar’s
superiority, and it proves that ʿAlī did not consider their reign
a time of fitna.
ʿAbdullāh ibn Aḥmed ibn Ḥanbal said in Musnad Aḥmed:
Surayj ibn Yūnus informed me, Marwān al-Fazārī informed us,
ʿAbdulMalik ibn Salʿ informed us, that he heard ʿAbdKhayr say,
“ʿAlī once ascended the pulpit, and he mentioned Allah’s
Messenger ‫ ﷺ‬and said, ‘The Messenger of Allah ‫ ﷺ‬was
deceased. Abū Bakr was then deemed his successor, and he
maintained his practices and upheld his way until Allah took
him away. Then, ʿUmar was deemed a successor in that, so he
maintained both of their practices and upheld their way until
Allah took him away whilst in that state.’”(6)
1 Kitāb al-Ṭabaqāt al-Kabīr of Ibn Saʿd (8/250)

2 Al-Mustadrak ʿAlā al-Ṣaḥīḥayn (5/235)
3 Musnad Aḥmed ibn Ḥanbal (2/230-231)
4 The questioner assumed it pertained to a race because the Arabic
terminology in the tradition is used to refer to rankings in a race.
5 Kitāb al-Sunna of al-Khallāl (1/312-313)
6 Musnad Aḥmed (2/313-314), Muṣannaf Ibn Abī Shayba (20/582)
‫‪107‬‬
‫قال ابن سعد ف كتاب «الطبقات الكبري»‪ :‬أخبنا يزيد بن هارون‪ ،‬قال‪ :‬أخبنا‬
‫سفيان‪ ،‬عن أب هاشم القاسم بن كثري‪ ،‬عن قيس الاريف‪ ،‬قال‪ :‬سمعت عليا يقول ىلع‬
‫المنب‪ " :‬سبق رسول اّلل ﷺ وصل أبو بكر‪ ،‬وثلث عمر‪ ،‬ثم لبستنا فتنة‪ ،‬فهو ما شاء‬
‫(‪)1‬‬
‫اّلل‪".‬‬
‫قال احلاكم‪" :‬هذا حديث صحيح اِلسناد‪ ،‬ولم يرجاه [‪ )2(".]...‬قلت‪ :‬ورووه بإسناد‬
‫(‪)3‬‬
‫آخر جيد من طريق عبد خري اهلمدان عن لَع رض اهلل عنه‪.‬‬
‫قال الَّلل ف «كتاب السنة»‪ :‬أخبنا ُممد بن لَع‪ ،‬قال‪ :‬ثنا مهىن‪ ،‬قال‪ " :‬سألت‬
‫أمحد ما قول‪« :‬سبق رسول اّلل ﷺ‪ ،‬وصل أبو بكر‪ ،‬وثلث عمر» ‪ ،‬هو ف سباق اليل؟‬
‫قال‪ :‬ل‪ .‬قلت‪ :‬ف أي يشء هو؟ قال‪ :‬ف اِلسَّلم‪ )4(".‬وهذا الب يفيد أفضلية الشيخني‪،‬‬
‫ومفهومه أن عليا رض اهلل عنه لم يعد زمانهم زمانهما فتنة‪ ،‬وباهلل الوفيق‪.‬‬
‫قال عبد اهلل ف زوائده ىلع املسند‪ :‬حدثين سيج بن يونس‪ ،‬حدثنا مروان الفزاري‪،‬‬
‫أخبنا عبد الملك بن سلع‪ ،‬عن عبد خري‪ ،‬قال‪ :‬سمعته يقول‪ :‬قام لَع رض اّلل عنه‬
‫ىلع المنب‪ ،‬فذكر رسول اّلل ﷺ فقال‪ " :‬قبض رسول اّلل ﷺ واستخلف أبو بكر رض‬
‫اّلل عنه‪ ،‬فعمل بعمله وسار بسريته حىت قبضه اّلل ىلع ذلك‪ ،‬ثم استخلف عمر رض‬
‫(‪)5‬‬
‫اّلل عنه ىلع ذلك فعمل بعملهما وسار بسريتهما حىت قبضه اّلل ىلع ذلك‪".‬‬
‫‪ 1‬كتاب الطبقات الكبري لبن سعد (‪)8/250‬‬

‫‪ 2‬املستدرك ىلع الصحيحني (‪)5/235‬‬
‫‪ 3‬مسند أمحد بن حنبل (‪)1/230-231‬‬
‫‪ 4‬كتاب السنة للخَّلل (‪)1/312-313‬‬
‫‪ 5‬مسند أمحد بن حنبل (‪ ،)2/313-314‬مصنف ابن أب شيبة (‪)20/582‬‬
Addendum
108
Al-Fasawī said in Kitāb al-Maʿrifa Wa-l-Tārīkh:

ʿUbaydullāh informed us, Abū Isrāʾīl – a Kufan – informed us,
from al-Walīd ibn ʿAyzār, from ʿAmr ibn Maymūn, from ʿAlī,
he said, “When we were abundantly present, we did not used
to contend with the companions of Allah’s Messenger ‫ ﷺ‬that
the Spirit of Tranquility (Sakīna) spoke through ʿUmar’s
tongue.”(1)
This isnād is authentic. ʿAlī’s statement was also reported
by Maʿmar ibn Rāshid, from ʿĀṣim, from Zir ibn Ḥubaysh, from
ʿAlī,(2) and this is a decent isnād.
Al-Khaṭīb al-Baghdādī reported in al-Kifāya via Abū Isḥāq
al-Fazārī, from Shuʿba ibn al-Ḥajjāj, from Salama ibn Kuhayl,
from Abū al-Zaʿrāʾ or Zayd ibn Wahb that Suwayd ibn Ghafala
al-Juʿfī once entered upon ʿAlī ibn Abī Ṭālib during his reign
and said, “O Commander of the Faithful, I passed by a group of
people mentioning Abū Bakr and ʿUmar in a manner that does
not befit their Islam. They do so because they hold that you
harbor similar sentiments towards them both. They only dared
to do so under the pretense that it is in agreement with you.”
[The transmitter then] reported a consequent sermon of
ʿAlī and his speech about Abū Bakr and ʿUmar, including his
statement at the end, “Indeed, if it reaches me that anyone gives
precedence to me over Abū Bakr and ʿUmar, I shall flog him in
the same manner a slanderer is flogged!”(3)
The third century scholar, Abū ʿAbdillāh al-Būshanjī (d.
291), commented on this tradition, saying, “This ḥadīth that we
have presented and transmitted is among the established
traditions due to the integrity of its carriers, reliability of its
men, the competence of its transmitters, and their acclamation
1 Kitāb al-Maʿrifa Wa-l-Tārīkh of al-Fasawī (1/462)

2 Muṣannaf ʿAbdirrazzāq (9/91)
3 Al-Kifāya Fī Maʿrifat Uṣūl ʿIlm al-Riwāya of al-Baghdādī (2/171-172)
‫‪109‬‬
‫قال الفسوي ف كتاب «املعرفة والاريخ»‪ :‬حدثنا عبيد اّلل‪ ،‬ثنا أبو إسائيل كويف‪،‬‬
‫عن الويلد بن العْيار‪ ،‬عن عمرو بن ميمون‪ ،‬عن لَع‪ ،‬قال‪ :‬ما كنا ننكر ونن متوافرون‬
‫(‪)1‬‬
‫ىلع أصحاب رسول اّلل ﷺ أن السكينة تنطق ىلع لسان عمر‪.‬‬
‫هذا إسناد صحيح‪ ،‬ورواه كذلك عبد الرزاق‪ ،‬عن معمر‪ ،‬عن اعصم‪ ،‬عن زر بن حبيش‪،‬‬
‫عن لَع‪ ،‬قال‪ " :‬ما كنا نبعد أن السكينة تنطق ىلع لسان عمر ‪ )2( "،‬وإسناده جيد‪.‬‬
‫قال الطيب ف «الكفاية»‪ :‬أخبنا أبو بكر أمحد بن ُممد بن اغلب الوارزيم‪ ،‬ثنا‬
‫أبو العباس ُممد بن أمحد بن محدان اَليسابوري بوارزم‪ :‬قال‪ :‬أمل علينا أبو عبد اّلل‬
‫ُممد بن إبراهيم ابلوشنِج‪ ،‬ثنا أبو صالح الفراء ُمبوب بن موَس‪ ،‬حدثنا أبو إسحاق‬
‫الفزاري‪ ،‬ثنا شعبة‪ ،‬عن سلمة بن كهيل‪ ،‬عن أب الزعراء أو عن زيد بن وهب‪ ،‬أن سويد‬
‫بن غفلة اجلعف دخل ىلع لَع بن أب طالب رض اّلل عنه ف إمارته‪ ،‬فقال‪ :‬يا أمري‬
‫المؤمنني إن مررت بنفر يذكرون أبا بكر وعمر بغري اذلي هما ل أهل من اِلسَّلم‪،‬‬
‫ألنهم يرون أنك تضمر لهما ىلع مثل ذلك‪ .‬وإنهم لم جيرتئوا ىلع ذلك إل وهم يرون أن‬
‫ذلك موافق لك‪.‬‬
‫وذكر حديث خطبة لَع وِكمه ف أب بكر وعمر رض اّلل عنهم‪ ،‬وقول ف آخره‬
‫(‪)3‬‬
‫"أل ول يبلغين عن أحد يفضلين عليهما إل جدلته حد المفرتي!"‬
‫قال أبو عبد اهلل ابلوشنِج (املتوىف سنة ‪ 291‬ه) معلقا ىلع هذا الب‪" :‬هذا احلديث‬
‫اذلي سقناه ورويناه من األخبار اثلابتة ألمانة محال وثقة رجال وإتقان أثرته وشهرتهم‬
‫‪ 1‬كتاب املعرفة والاريخ (‪)1/462‬‬

‫‪ 2‬مصنف عبد الرزاق (‪)9/91‬‬
‫‪ 3‬الكفاية ف معرفة أصول علم الرواية للخطيب ابلغدادي (‪)2/171-172‬‬
Addendum
110
in knowledge in each of their respective generations all the

way until the guiding Imām ʿAlī ibn Abī Ṭālib (Allah be pleased
with him), such that it is almost as though you are a witness
present near the pulpit as ʿAlī stood atop it.
It is not a tradition whose isnād is afflicted by any weakness
or frailness as a result of the transmitter’s statement, ‘From
Abū al-Zaʿrāʾ or Zayd ibn Wahb,’ perhaps due to his confusion
out of unceertainty in it. Such uncertainty does not undermine
the report or weaken the tradition because he reported it from
one of the two men, and each of them is reliable, trusted, and
renowned in knowledge.
Rather, if his uncertainty was in whether he acquired it
‘from Abū al-Zaʿrāʾ or someone else unnamed,’ or ‘from Zayd
ibn Wahb or someone else unnamed,’ then weakness would
befall it. That is because we would not know who the other
individual is. However, if the transmitter explicitly and clearly
identifies his source as one of the two [known] men, then this
is not an area of suspicion. Comprehend this, may Allah have
mercy on you!”(1)
Ibn Abī Shayba said in his Muṣannaf: Zayd ibn al-Ḥubāb
informed us, he said: Shuʿba ibn al-Ḥajjāj informed us, he said:
ʿUmāra ibn Abī Ḥafṣa informed us, from Abū Mijlaz, from Qays
ibn ʿUbād, he said, “I set out to Medīna in pursuit of honor and
knowledge. A man then approached wearing a beautiful cloak,
and he placed his hands on ʿUmar’s shoulders. I inquired, ‘Who
is this?’ They said, ‘ʿAlī ibn Abī Ṭālib.’”(2)
1 Al-Kifāya Fī Maʿrifat Uṣūl ʿIlm al-Riwāya of al-Baghdādī (2/171-172)

2 Muṣannaf Ibn Abī Shayba (16/129), Kitāb al-Maʿrifa Wa-l-Tārīkh (1/445)
‫‪111‬‬
‫بالعلم ف لك عرص من أعصارهم إىل حيث بلغ من نقله إىل اِلمام الهادي لَع بن أب‬
‫طالب رض اّلل عنه‪ ،‬حىت كأنك شاهد حول المنب ولَع فوقه‪.‬‬
‫وليس مما يدخل إسناده وهن ول ضعف لقول الراوي (عن أب الزعراء أو عن زيد‬
‫بن وهب) لما لعله توهمه شاك فيه‪ .‬وليس مثل هذا بشك يوهن الب ول يضعف به‬
‫األثر‪ ،‬ألنه حاكه عن أحد الرجلني‪ ،‬فك منهما ثقة مأمون وبالعلم مشهور‪.‬‬
‫إنما لو َكن الشك فيه أن يقول‪( :‬عن أب الزعراء أو غريه) أو (عن زيد بن وهب‬
‫أو عن غريه)‪َ ،‬كن الوهن يدخله إذ ل نعلم الغري من هو‪ .‬فأما إذا ِصح الراوي وأفصح‬
‫(‪)1‬‬
‫باَلاقلني أنه عن أحدهما فليس هذا بموضع ارتياب‪ ،‬فتفهموا رمحكم اّلل‪".‬‬
‫قال ابن أب شيبة ف مصنفه‪ :‬حدثنا زيد بن احلباب‪ ،‬قال ‪ :‬حدثنا شعبة بن احلجاج‪،‬‬
‫قال ‪ :‬حدثنا عمارة بن أب حفصة ‪ ،‬عن أب جملز ‪ ،‬عن قيس بن عباد ‪ ،‬قال ‪ :‬خرجت إىل‬
‫المدينة أطلب الرشف والعلم‪ ،‬فأقبل رجل عليه حلة مجيلة فوضع يديه ىلع منكب عمر‪،‬‬
‫(‪)2‬‬
‫فقلت من هذا؟ فقالوا ‪ :‬لَع بن أب طالب‪.‬‬
‫‪ 1‬الكفاية ف معرفة أصول علم الرواية للخطيب ابلغدادي (‪)2/171-172‬‬

‫‪ 2‬مصنف ابن أب شيبة (‪ ،)16/129‬كتاب املعرفة والاريخ (‪)1/445‬‬
Addendum
112
2. ʿAbdullāh ibn al-ʿAbbās ibn ʿAbdilMuṭṭalib

ʿAbdullāh ibn ʿAbbās was the second foremost scholar of
Ahlulbayt after ʿAlī ibn Abī Ṭālib, and he was ʿAlī’s governor
in Baṣra.(1) His intimate relationship with ʿAlī (and ʿUmar) is
observed in an astute remark by the Baṣran scholar, Maʿmar
ibn Rāshid (d. 153), who said, “Most of Ibn ʿAbbas’ knowledge
is from three people: ʿUmar, ʿAlī, and Ubay ibn Kaʿb.”(2)
Imām al-Bukhārī said in his Ṣaḥīḥ: ʿAbdullāh ibn
Muḥammad al-Juʿfī informed us, he said: Wahb ibn Jarīr
informed us, he said: My father informed us, he said: I heard
Yaʿlā ibn Ḥakīm, from ʿIkrima, from Ibn ʿAbbās, he said, “The
Messenger of Allah ‫ ﷺ‬came out with his head wrapped in a
cloth during his illness from which he died. He sat on the
pulpit, praised Allah and extolled him.
He then said, ‘Among the people to whom I am most
indebted for his companionship and wealth is Abū Bakr ibn Abī
Quḥāfa. If I were to choose a bosom friend from mankind, then
I would have chosen Abū Bakr as a bosom friend. However, the
brotherhood of Islam is better. Seal all pass-throughs leading to
me in this mosque except Abū Bakr’s pass-through’.”(3)
Whole or partial variants of this ḥadīth were authentically
recorded from Ibn Masʿūd,(4) Jundub ibn ʿAbdillāh,(5) Abū Saʿīd
al-Khudrī,(6) Ibn al-Zubayr,(7) and Abū al-Muʿallā.(8)
1 Tārīkh Khalīfa ibn Khayyāṭ (p. 201)

2 Al-Madkhal Ilā ʿIlm al-Sunan of al-Bayhaqī (2/572)
3 Ṣaḥīḥ al-Bukhārī (1/178)
8 Musnad Aḥmed (25/266). Its isnād is decent as a corroboration.
‫‪113‬‬
‫‪ .2‬عبد اهلل بن العباس بن عبد املطلب‬
‫وأما ابن عب اس‪ ،‬فهو اعلم أهل ابليت وسيدهم بعد أمري املؤمنني لَع بن أب طالب‪،‬‬
‫وقد وله أمري املؤمنني ابلرصة ف خَّلفته‪ )1(.‬بل إن قربه من أمريي املؤمنني عمر ولَع‬
‫رض اهلل عنهما ظاهر ف لكمة رويت عن العالم املحدث معمر بن راشد حيث قال‪:‬‬
‫(‪)2‬‬
‫"اعمة علم ابن عباس من ثَّلثة‪ :‬عمر ولَع وأب بن كعب – رض اّلل عنهم أمجعني‪".‬‬
‫قال اِلمام ابلخاري ف صحيحه‪ :‬حدثنا عبد اّلل بن ُممد اجلعف‪ ،‬قال‪ :‬حدثنا‬
‫وهب بن جرير‪ ،‬قال‪ :‬حدثنا أب‪ ،‬قال‪ :‬سمعت يعل بن حكيم‪ ،‬عن عكرمة‪ ،‬عن ابن‬
‫عباس‪ ،‬قال‪ :‬خرج رسول اّلل ﷺ ف مرضه اذلي مات فيه اعصب رأسه برقة‪ ،‬فقعد‬
‫ىلع المنب فحمد اّلل وأثىن عليه‪.‬‬
‫ثم قال‪ " :‬إنه ليس من اَلاس أحد أمن لَع ف نفسه ومال من أب بكر بن أب‬
‫قحافة‪ ،‬ولو كنت متخذا من اَلاس خليَّل لَتذت أبا بكر خليَّل‪ ،‬ولكن خلة‬
‫(‪)3‬‬
‫اِلسَّلم أفضل‪ .‬سدوا عين لك خوخة ف هذا المسجد غري خوخة أب بكر‪".‬‬
‫وقد ثبت هذا الب أو بعضه عن ابن مسعود(‪ )4‬وجندب بن عبد اهلل(‪ )5‬وأب سعيد‬
‫الدري(‪ )6‬وابن الزبري(‪ )7‬وأب املعل‪ )8(،‬رض اهلل عنهم أمجعني‪.‬‬
‫تاريخ خليفة بن خياط (ص ‪)201‬‬ ‫‪1‬‬

‫‪ 2‬كتاب املدخل إىل علم السن للبيهيق (‪)2/572‬‬
‫‪ 3‬صحيح ابلخاري (‪)1/178‬‬
‫‪ 4‬صحيح مسلم (‪)4/1855‬‬
‫‪ 5‬صحيح مسلم (‪)1/377‬‬
‫‪ 7‬صحيح ابلخاري (‪)3/1338‬‬
‫‪ 8‬مسند أمحد (‪ ،)25/266‬إسناده جيد ف الشواهد‪.‬‬
Addendum
114
It was declared mutawātir by Ibn Taymiyya (d. 728),(1) al-

Suyūṭī (d. 911),(2) al-Munāwī (d. 1031),(3) al-Saffārīnī (d. 1188),(4)
Murtaḍā al-Zabīdī (d. 1205),(5) and others.
3. ʿAbdullāh ibn Jaʿfar ibn Abī Ṭālib
ʿAbdullāh ibn Jaʿfar was a junior companion of the Prophet
‫ ﷺ‬whose father, Jaʿfar ibn Abī Ṭālib, was famously martyred
during the Prophet’s ‫ ﷺ‬life. After that, Abū Bakr married
ʿAbdullāh’s widowed mother, Asmāʾ bint ʿUmays, making him
the caretaker of Jaʿfar’s orphans. After Abū Bakr’s death, ʿAlī
ibn Abī Ṭālib married ʿAbdullāh’s mother, making him the
subsequent caretaker of ʿAbdullāh and his siblings.
Al-Ḥākim said in al-Mustadrak: Yaḥyā ibn Manṣūr al-Qāḍī
informed us, Abū Bakr ibn Muḥammad ibn Rajāʾ informed us,
Ibrāhīm ibn al-Munḏir al-Ḥizāmī informed us, Yaḥyā ibn
Sulaym informed us, from Jaʿfar ibn Muḥammad, from his
father, from ʿAbdullāh ibn Jaʿfar, he said, “Abū Bakr oversaw
us, and he was the best successor guardian from Allah and most
merciful and compassionate towards us.”
Al-Ḥākim commented, “This ḥadīth’s isnād is authentic.”(6)
It should be noted that the Jaʿfar mentioned in this isnād is
al-Ṣādiq, and his father is al-Bāqir. This tradition was also
reported from Jaʿfar via Ibn ʿUyayna(7) and Muṣʿab ibn Sallām.(8)
1 Minhāj al-Sunna al-Nabawiyya of Ibn Taymiyya (4/28)

2 Kitāb al-Ḥāwī Li-l-Fatāwī (2/13)
3 Al-Taysīr Bi-Sharḥ al-Jāmiʿ al-Ṣaghīr (2/311)
4 Lawāmiʿ al-Anwār al-Bahiyya (2/315-316)
5 Itḥāf al-Sāda al-Muttaqīn (6/250)
6 Al-Mustadrak ʿAlā al-Ṣaḥīḥayn (5/254)
7 Faḍāʾil al-Ṣaḥāba of Aḥmed ibn Ḥanbal (1/162)
8 Faḍāʾil al-Ṣaḥāba of al-Dāraquṭnī (p. 47-48)
‫‪115‬‬
‫(‪)3‬‬ ‫(‪)2‬‬ ‫(‪)1‬‬

‫ومرتىض الزبيدي‬ ‫والسيوط‬ ‫ونص ىلع تواتره الشيخ تيق ادلين‬
‫والسفاريين(‪ )4‬واملناوي(‪ )5‬وخلق سواهم‪.‬‬
‫‪.3‬عبد اهلل بن جعفر بن أب طالب‬
‫وهو معدود ف صغار الصحابة‪ ،‬واستشهد أبوه ذو اجلناحني ف حياة رسول اهلل ﷺ‪.‬‬
‫ثم خلف ىلع أمه أسماء بنت عميس أبو بكر الصديق‪ ،‬فنشأ أيتام جعفر ف حجر أب‬
‫بكر‪ ،‬ثم مات أبو بكر ونكح لَع بن أب طالب أسماء بنت عميس‪ ،‬فاكن هو القائم‬
‫ىلع شأن عبد اهلل بن جعفر وسائر أيتام جعفر من بعد أب بكر‪.‬‬
‫قال احلاكم ف «املستدرك»‪ :‬حدثنا حيىي بن منصور القاض‪ ،‬ثنا أبو بكر ُممد‬
‫بن ُممد بن رجاء‪ ،‬ثنا إبراهيم بن المنذر احلزايم‪ ،‬ثنا حيىي بن سليم‪ ،‬عن جعفر بن‬
‫ُممد‪ ،‬عن أبيه‪ ،‬عن عبد اّلل بن جعفر رض اّلل عنهما قال‪" :‬ويلنا أبو بكر فاكن خري‬
‫خليفة اّلل‪ ،‬وأرمحه بنا‪ ،‬وأحناه علينا‪".‬‬
‫(‪)6‬‬
‫قال احلاكم‪" :‬هذا حديث صحيح اِلسناد‪ ،‬ولم يرجاه‪".‬‬
‫وقد روي هذا الب عن جعفر الصادق من طريق سفيان بن عيينة(‪ )7‬ومصعب بن‬
‫سَّلم‪ )8(،‬واهلل تعاىل أعلم‪.‬‬
‫منهاج السنة اَلبوية لبن تيمية (‪)4/28‬‬ ‫‪1‬‬

‫‪ 2‬كتاب احلاوي للفتاوي (‪)2/13‬‬
‫‪ 3‬اليسري برشح اجلامع الصغري (‪)2/311‬‬
‫‪ 4‬لوامع األنوار ابلهية (‪)2/315-316‬‬
‫‪ 5‬إحتاف السادة املتقني (‪)6/250‬‬
‫املستددرك ىلع الصحيحني (‪)5/254‬‬ ‫‪6‬‬
‫فضائل الصحابة ألمحد بن حنبل (‪)1/162‬‬ ‫‪7‬‬
‫فضائل الصحابة لدلارقطين (ص ‪)48-47‬‬ ‫‪8‬‬
Addendum
116
4. Muḥammad (Ibn al-Ḥanafiyya) ibn ʿAlī ibn Abī Ṭālib

Muhammad ibn al-Hanafiyya was a tābiʿī and son of ʿAlī
ibn Abī Ṭālib who reported many ḥadīths from him. Ibn Ḥibbān
(d. 354) described him, saying, “He was among the virtuous of
Ahlulbayt, and the Shia used to refer to him as the Mahdī. He
was born three years before the end of ʿUmar’s caliphate, and
he died in Raḍwā in year 73. He was buried in al-Baqīʿ.”(1)
As stated by ʿAbdullāh ibn al-Ḥasan ibn al-Ḥasan ibn ʿAlī
ibn Abī Ṭālib and others, Muḥammad’s mother was a
concubine Abū Bakr had gifted to ʿAlī.(2)
Al-Bukhārī said in his Ṣaḥīḥ: Muḥammad ibn Kathīr
informed us, Sufyān informed us, Jāmiʿ ibn Abī Rāshid
informed us, Abū Yaʿlā informed us, from Muḥammad ibn al-
Ḥanafiyya, he said, “I once told my father, ‘Who is the best after
the Messenger of Allah ‫ ’?ﷺ‬He replied, ‘Abū Bakr.’ I said, ‘Then
who?’ He replied, ‘Then ʿUmar.’ I feared that he would then
say, ‘ʿUthmān,’ so I said, ‘And then yourself?’ He replied, ‘I am
but a man from the Muslims.’”(3)
Ibn Abī Shayba said in his Muṣannaf: ʿAbdullāh ibn Idrīs
informed us, from Abū Mālik al-Ashjaʿī, from Sālim, he said, “I
said to Ibn al-Ḥanafiyya, ‘Was Abū Bakr the first of the people
to accept Islam?’ He replied, ‘No.’ I inquired, ‘Then, how did he
surpass and rise above all, such that none but him is
mentioned?’ Ibn al-Ḥanafiyya replied, ‘He was the best of them
in Islam since his conversion until he met his Lord.’”(4)
1 Kitāb Mashāhīr ʿUlamāʾ al-Amṣār of Ibn Ḥibbān (p. 79)

2 Kitāb Faḍāʾil al-Ṣaḥāba of al-Dāraquṭnī (p. 93)
‫‪117‬‬
‫‪ُ.4‬ممد بن لَع بن أب طالب (ابن احلنفية)‬
‫و ُممد ابن احلنفية معدود ف الابعني من ودل لَع بن أب طالب‪ ،‬وقد أكث الرواية‬
‫عن أبيه‪ .‬قال ابن حبان ف كتاب «مشاهري علماء األمصار»‪َ" :‬كن من أفاضل أهل ابليت‪،‬‬
‫واكنت الشيعة تسميه‪ :‬املهدي‪َ .‬كن مودله ثلَّلث سنني بقيت من خَّلفة عمر بن‬
‫(‪)1‬‬
‫الطاب‪ ،‬ومات برضوى سنة ثَّلث وسبعني‪ ،‬ودفن بابلقيع‪".‬‬
‫قال عبد اهلل بن احلسن بن احلسن بن لَع بن أب طالب وغريه‪" :‬إن أبا بكر أعطى‬
‫(‪)2‬‬
‫عليا أم ُممد ابن احلنفية‪".‬‬
‫قال ابلخاري ف صحيحه‪ :‬حدثنا ُممد بن كثري‪ ،‬أخبنا سفيان‪ ،‬حدثنا جامع بن‬
‫أب راشد‪ ،‬حدثنا أبو يعل‪ ،‬عن ُممد بن احلنفية‪ ،‬قال‪ :‬قلت ألب‪ " :‬أي اَلاس خري بعد‬
‫رسول اّلل ﷺ قال أبو بكر‪ :‬قلت‪ :‬ثم من‪ ،‬قال‪ :‬ثم عمر وخشيت أن يقول‪ :‬عثمان‪،‬‬
‫(‪)3‬‬
‫قلت‪ :‬ثم أنت‪ ،‬قال‪ :‬ما أنا إل رجل من المسلمني‪".‬‬
‫قال ابن أب شيبة ف مصنفه‪ :‬حدثنا عبد اهلل بن إدريس ‪ ،‬عن أب مالك األشجيع‪،‬‬
‫عن سالم ‪ ،‬قال ‪ :‬قلت لبن احلنفية ‪ :‬أبو بكر َكن أول القوم إسَّلما ؟ قال ‪ :‬ل‪ .‬قلت ‪:‬‬
‫فيم عَّل أبو بكر وسبق حىت ل يذكر أحد غري أب بكر ؟ قال ‪َ :‬كن أفضلهم إسَّلما‬
‫(‪)4‬‬
‫حني أسلم حىت حلق بربه‪.‬‬
‫‪ 1‬كتاب مشاهري علماء األمصار (ص ‪)79‬‬

‫‪ 2‬كتاب فضائل الصحابة لدلارقطين (ص ‪)93‬‬
‫‪ 3‬صحيح ابلخاري (‪)3/1342‬‬
‫‪ 4‬مصنف ابن أب شيبة (‪)20/256‬‬
Addendum
118
A group of scholars held that Abū Bakr was the first man
to accept Islam, and I do not seek to expound this debate here.
My appeal here is to highlight Ibn al-Ḥanafiyya’s praise of Abū
Bakr and his belief in his supremacy.
Ibn Abī Shayba said in his Muṣannaf: Yazīd ibn Hārūn
informed us, he said: Abū Mālik al-Ashjaʿī informed us, he said:
Sālim ibn Abī al-Jaʿd informed us, from Muḥammad ibn al-
Ḥanafiyya, he said, “The Messenger of Allah ‫ ﷺ‬once came out
one of his quarters, and he sat at its door. Whenever he sat
alone, no one would approach him unless summoned by him.
He said, ‘Summon Abū Bakr.’ Abū Bakr thus approached,
sat in front of him, and conversed with him prolongedly. He
then commanded Abū Bakr to sit to his right or left. The
Prophet ‫ ﷺ‬then said, ‘Summon ʿUmar.’ ʿUmar approached and
sat similarly to Abū Bakr, conversing with him prolongedly.
ʿUmar raised his voice, saying, ‘O Messenger of Allah ‫ !ﷺ‬They
are the heads of disbelief! They are the ones who claimed you
are a sorcerer! A soothsayer! A liar! An imposter!’ ʿUmar did
not omit a single thing the Meccans used to say. The Prophet
‫ ﷺ‬then instructed him to sit to his other side.
One of them therefore sat to his right, and the other sat to
his left. The Prophet ‫ ﷺ‬then summoned the people, saying,
‘Shall I not inform you of the parable of these two companions
of yours?’ The people said, ‘Yes.’ He turned his face to Abū
Bakr and said, ‘Ibrāhīm was more delicate in Allah’s cause than
milkfat.’ He then turned to ʿUmar and said, ‘Noah was stouter
in Allah’s cause than stone. The chosen opinion is that of
ʿUmar, so prepare for mobilization!’
The people rose and followed Abū Bakr, saying, ‘We
disliked asking ʿUmar about your conversation with the
Prophet ‫ﷺ‬.’ Abū Bakr said, ‘The Prophet ‫ ﷺ‬consulted us about
invading Mecca. I told him that they were his people, and I
thought he would oblige me. He summoned ʿUmar, and he
stated that they were the heads of belief, counting every
‫‪119‬‬
‫وقد نص مجاعة من أهل العلم ىلع أن أبا بكر أول الرجال إسَّلما‪ ،‬وليس هذا‬
‫ُمل بسط الكمهم‪ .‬فموضع الشاهد هنا ثناء ابن احلنفية ىلع الصديق واعتقاده أفضليته‪.‬‬
‫وقال ابن أب شيبة ف مصنفه‪ :‬حدثنا يزيد بن هارون‪ ،‬قال‪ :‬أخبنا أبو مالك‬
‫األشجيع‪ ،‬قال‪ :‬حدثنا سالم بن أب اجلعد‪ ،‬عن ُممد ابن احلنفية‪ ،‬قال‪ :‬خرج رسول اّلل‬
‫ﷺ من بعض حجره‪ ،‬فجلس عند بابها – واكن إذا جلس وحده لم يأته أحد حىت يدعوه‪.‬‬
‫قال‪ " :‬ادع يل أبا بكر "‪ ،‬قال‪ :‬فجاء فجلس بني يديه‪ ،‬فناجاه طويَّل‪ ،‬ثم أمره‬
‫فجلس عن يمينه أو عن يساره‪ .‬ثم قال‪ " :‬ادع يل عمر "‪ ،‬فجاء فجلس جملس أب بكر‪،‬‬
‫فناجاه طويَّل‪ ،‬فرفع عمر صوته‪ ،‬فقال‪ :‬يا رسول اّلل‪ ،‬هم رأس الكفر‪ ،‬هم اذلين زعموا‬
‫أنك ساحر‪ ،‬وأنك َكهن‪ ،‬وأنك كذاب‪ ،‬وأنك مفرت‪ .‬ولم يدع شيئا مما َكن أهل مكة‬
‫يقولونه إل ذكره‪ ،‬فأمره أن جيلس من اجلانب اآلخر‪.‬‬
‫فجلس أحدهما عن يمينه واآلخر عن يساره‪ ،‬ثم داع اَلاس فقال‪ " :‬أل أحدثكم‬
‫بمثل صاحبيكم هذين؟ " قالوا‪ :‬نعم يا رسول اّلل‪ .‬فأقبل بوجهه إىل أب بكر‪ ،‬فقال‪" :‬إن‬
‫إبراهيم َكن ألني ف اّلل من ادلهن باللب "‪ ،‬ثم أقبل ىلع عمر فقال‪ " :‬إن نوحا َكن أشد‬
‫ف اّلل من احلجر‪ ،‬وإن األمر أمر عمر‪ ،‬فتجهزوا!"‬
‫فقاموا فتبعوا أبا بكر‪ ،‬فقالوا‪ :‬يا أبا بكر‪ ،‬إنا كرهنا أن نسأل عمر ما هذا اذلي‬
‫ناجاك به رسول اّلل ﷺ‪ .‬قال‪ :‬قال يل‪ " :‬كيف تأمروين ف غزوة مكة ؟ " قال‪ :‬قلت‪ :‬يا‬
‫رسول اّلل‪ ،‬هم قومك‪ .‬قال‪ :‬حىت رأيت أنه سيطيعين‪ ،‬قال‪ :‬ثم داع عمر‪ ،‬فقال عمر‪ :‬إنهم‬
‫يذكرونه‬ ‫َكنوا‬ ‫سوء‬ ‫لك‬ ‫ذكر‬ ‫حىت‬ ‫الكفر‪.‬‬ ‫رأس‬
Addendum
120
evil thing they used to say. By Allah, the Arabs will not be
subdued until the Meccans are subdued! He therefore
commanded you to engage in jihād and invade Mecca’.”(1)
This isnād is authentic to Ibn al-Ḥanafiyya, though the
ḥadīth is mursal between him and the Prophet ‫ﷺ‬.
5. ʿAlī ibn al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib
ʿAlī ibn al-Ḥusayn, who is popularly known as Ornament
of the Worshipers (Zayn al-ʿĀbidīn ) was a noble tābiʿī from
Ahlulbayt about whom I have written an entire biography,
titled, ʿAlī ibn al-Ḥusayn: A Critical Biography. Ibn Ḥibbān (d.
354) described him saying, “He was among the jurists of
Ahlulbayt, the virtuous of Banī Hāshim, and the worshipers of
Medīna. He died in year 92 at the age of 58.”(2)
ʿAbdullāh ibn Aḥmed ibn Ḥanbal said in Kitāb Faḍāʾil al-
Ṣaḥāba: Abū Maʿmar informed me, Ibn Abī Ḥāzim informed us,
he said, “A man once approached ʿAlī ibn al-Ḥusayn and
inquired, ‘What was Abū Bakr and ʿUmar’s station in the
Messenger of Allah’s ‫ ﷺ‬eyes?’ ʿAlī ibn al-Ḥusayn replied, ‘The
same station they are in at this moment.”(3)
6. Al-Ḥasan ibn Muḥammad ibn ʿAlī ibn Abī Ṭālib
Al-Ḥasan ibn Muḥammad ibn ʿAlī ibn Abī Ṭālib was a son
of Ibn al-Ḥanafiyya and a junior tābiʿī. Ibn Ḥibbān (d. 354) said,
“He was from the virtuous of Ahlulbayt and most leaning of
them towards Abū Bakr and ʿUmar. He used to say, ‘Whoever
renounces Abū Bakr and ʿUmar has renounced the Sunnah.’ He
died during ʿAbdulMalik ibn Marwān’s reign, and he was
among the most knowledgeable people in disputation.”(4)

4 Kitāb Mashāhīr ʿUlamāʾ al-Amṣār (p. 80)
‫‪121‬‬
‫(‪)1‬‬
‫وايم اّلل ل تذل العرب حىت يذل أهل مكة‪ ،‬فأمركم باجلهاد ولغزوا مكة ‪".‬‬
‫قلت‪ :‬إسناد الب صحيح إىل ابن احلنفية‪ ،‬إل أنه حديث مرسل عن اَلب ﷺ‪.‬‬
‫‪.5‬لَع بن احلسني بن لَع بن أب طالب‬

‫ولَع بن احلسني هو املعروف ب زين العابدين‪ ،‬وهو تابيع من أهل ابليت‪ ،‬وقد‬
‫مجعت سريته ف كتاب باللغة الجنلْيية ف جميليد لطيف‪ .‬قال ابن حبان ف كتاب‬
‫«مشاهري علماء األمصار»‪ " :‬من فقهاء أهل ابليت وأفاضل بىن هاشم وعباد املدينة‪.‬‬
‫(‪)2‬‬
‫مات سنة ثنتني وتسعني ول ثمان ومخسون سنة‪".‬‬
‫قال عبد اهلل ف زوائده ىلع كتاب «فضائل الصحابة»‪ :‬حدثين أبو معمر‪ ،‬نا ابن أب‬
‫حازم‪ ،‬قال‪ :‬جاء رجل إىل لَع بن حسني فقال‪ :‬ما َكن منلة أب بكر وعمر من رسول‬
‫(‪)3‬‬
‫اّلل ﷺ؟ قال‪ :‬كمنلهما منه الساعة‪.‬‬
‫‪.6‬احلسن بن ُممد بن لَع بن أب طالب‬

‫واحلسن بن بن ُممد ابن احلنية تابيع من سادة أهل ابليت‪ .‬قال ابن حبان ف كتاب‬
‫«مشاهري علماء األمصار»‪" :‬من أفاضل أهل ابليت وأميلهم إىل أب بكر وعمر‪َ .‬كن‬
‫يقول‪( :‬من خلع أبا بكر وعمر فقد خلع السنة)‪ .‬مات ف زمن عبد امللك بن مروان‪،‬‬
‫(‪)4‬‬
‫واكن من أعلم اَلاس بالختَّلف‪".‬‬
‫‪ 1‬مصنف ابن أب شيبة (‪)20/497‬‬

‫‪ 3‬فضائل الصحابة ألمحد بن حنبل (‪)1/203‬‬
Addendum
122
Ibn Abī ʿUmar al-ʿAdanī said in Kitāb al-Īmān: Ibrāhīm ibn

ʿUyayna informed us, he said: ʿAbdulWāḥid ibn Ayman
informed us, he said: al-Ḥasan ibn Muḥammad ibn al-
Ḥanafiyya used to instruct that this document be read out to
the people, “Without ado, [….] We accept from our Imāms Abū
Bakr and ʿUmar. We are pleased that they be obeyed, and we
are displeased that they be disobeyed. We take as an enemy
whoever takes them as an enemy, and we defer our judgement
regarding the partisans of the first schism. We strive in the
affinity of Abū Bakr and ʿUmar, for the Ummah did not engage
in mutual combat or disagree in their regard. Their matter was
not subjected to doubt. […].”(1)
This is an established position of al-Ḥasan ibn Muḥammad,
and Ibrāhīm ibn ʿUyayna was corroborated in his transmission
of this excerpt.(2)
7. ʿAbdullāh ibn Muḥammad ibn ʿAqīl ibn Abī Ṭālib
ʿAbdullāh ibn Muḥammad ibn ʿAqīl ibn Abī Ṭālib was a
junior tābiʿī from Ahlulbayt. He simultaneously is the
grandnephew and grandson of ʿAlī ibn Abī Ṭālib, as his mother
was Zaynab bint ʿAlī ibn Abī Ṭālib.
Ibn Ḥibbān (d. 354) described him saying, “His mother is
Zaynab al-Ṣughrā bint ʿAlī ibn Abī Ṭālib. […] ʿAbdullāh was
among the nobles of the Muslims from the jurists and scholars
of Ahlulbayt, but he was poor in his retention. […] ”(3)
ʿAbdullāh was criticized in his retention as a transmitter of
ḥadīth, but several scholars, such as Imām Aḥmed, al-
Ḥumaydī, and Ibn Rāhūya, used to rely upon his traditions.(4)
1 Kitāb al-Īmān of Ibn Abī ʿUmar al-ʿAdanī (p. 145-149)

2 Kitāb al-Nahī ʿAn Sab al-Aṣḥāb of al-Ḍiyāʾ al-Maqdisī (p. 57)
3 Kitāb al-Majrūḥīn of Ibn Ḥibbān (1/713)
4 Al-Jāmiʿ al-Kabīr of al-Tirmiḏī (1/54-55)
‫‪123‬‬
‫قال ابن أب عمر ف «كتاب اِليمان»‪ :‬حدثنا إبراهيم بن عيينة‪ ،‬قال‪ :‬حدثنا عبد‬
‫الواحد بن أيمن‪ ،‬قال‪َ :‬كن احلسن بن ُممد بن احلنفية‪ ،‬يأمر‪" :‬أن أقرأ هذا الكتاب ىلع‬
‫اَلاس‪ :‬أما بعد‪ ،]....[ :‬ونرّض من أئمتنا بأب بكر وعمر‪ ،‬ونرّض أن يطااع ونسخط أن‬
‫يعصيا‪ ،‬ونعادي لهما من اعداهما‪ ،‬ونرج منهم أهل الفرقة األول‪ .‬وجناهد ف أب بكر‬
‫وعمر الولية‪ ،‬فإن أبا بكر وعمر لم تقتتل فيهما األمة‪ ،‬ولم َتتلف فيهما‪ ،‬ولم يشك ف‬
‫(‪)1‬‬
‫أمرهما‪".]...[ .‬‬
‫وقد توبع إبراهيم بن عيينة ف هذا القدر من كتاب احلسن ابن احلنفية‪ ،‬كما روى‬
‫(‪)2‬‬
‫ابن قدامة ف كتاب «اَله عن سب األصحاب» من طريق ادلارقطين احلافظ‪.‬‬
‫‪.7‬عبد اهلل بن ُممد بن عقيل بن أب طالب‬
‫وعبد اهلل بن ُممد بن عقيل بن أب طالب تابيع من أهل ابليت‪ ،‬وأبوه ُممد هو ابن‬
‫أخ لَع بن أب طالب‪ ،‬وأمه يه زينب بنت لَع بن أب طالب‪.‬‬
‫قال ابن حبان ف «كتاب املجروحني»‪ " :‬أمه زينب الصغرى بنت لَع بن أب طالب‪.‬‬
‫[‪ ]...‬واكن عبد اهلل من سادات المسلمني من فقهاء أهل ابليت وقرائهم‪ ،‬إل أنه َكن‬
‫(‪)3‬‬
‫رديء احلفظ‪"]...[ .‬‬
‫وقد تكلم ف ضبطه أقوام من أهل العلم‪ ،‬واكن أمحد بن حنبل وإسحاق بن إبراهيم‬
‫(‪)4‬‬
‫واحلميدي حيتجون حبديثه‪.‬‬
‫‪ 1‬كتاب اِليمان لبن أب عمر العدن (ص ‪)149-145‬‬

‫‪ 2‬كتاب اَله عن سب األصحاب للضياء املقديس (ص ‪)57‬‬
‫‪ 3‬كتاب املجروحني لبن حبان (‪)1/713‬‬
‫‪ 4‬اجلامع الكبري للرتمذي (‪)1/54-55‬‬
Addendum
124
Imām Aḥmed said in his Musnad: Ibrāhīm ibn Abī al-ʿAbbās

informed us, Abū al-Malīḥ informed us, ʿAbdullāh ibn
Muḥammad ibn ʿAqīl ibn Abī Ṭālib informed us, from Jābir, he
said, “The Messenger of Allah ‫ ﷺ‬once said, ‘A man from the
people of Jannah will come out to you from behind this wall.’
Thereupon, Abū Bakr (Allah be pleased with him) came out,
and we congratulated him for what the Messenger of Allah ‫ﷺ‬
had said.
The Messenger of Allah ‫ ﷺ‬then sat for a while, to which he
said, ‘A man from the people of Jannah will come out to you
from behind this wall.’ Thereupon, ʿUmar came out, so we
congratulated him for what the Messenger of Allah ‫ ﷺ‬had said.
Then, the Messenger of Allah ‫ ﷺ‬said, ‘A man from the
people of Jannah will come out to you from behind this wall.’
And the Messenger of Allah ‫ ﷺ‬said, ‘O Allah, if you wish, you
shall make him ʿAlī’ thrice. Thereupon, ʿAlī came out.”(1)
Al-Ḥākim commented on this tradition, saying, “This
ḥadīth is authentic in its isnād, and Bukhārī and Muslim did not
report it [in their Ṣaḥīḥs].”(2) Similar glad tidings of paradise to
Abū Bakr and ʿUmar were reported in other traditions.
8. Muḥammad (al-Bāqir) ibn ʿAlī ibn al-Ḥusayn ibn ʿAlī ibn Abī
Ṭālib
Muḥammad al-Bāqir was a tābiʿī. His mother was a
daughter of al-Ḥasan ibn ʿAlī ibn Abī Ṭālib.(3) Ibn Ḥibbān (d.
354) said, “He was among the virtuous and scholars of
Ahlulbayt. He died in year 114 at the age of 63…”(4)
1 Musnad Aḥmed ibn Ḥanbal (23/135)

2 Al-Mustadrak ʿAlā al-Ṣaḥīḥayn of al-Ḥākim (5/345)
3 Kitāb al-Thiqāt of Ibn Ḥibbān (5/348)
‫‪125‬‬
‫قال اِلمام أمحد ف مسنده‪ :‬حدثنا إبراهيم بن أب العباس‪ ،‬حدثنا أبو المليح‪ ،‬حدثنا‬
‫عبد اّلل بن ُممد بن عقيل بن أب طالب‪ ،‬عن جابر‪ ،‬قال‪ :‬قال رسول اّلل ﷺ‪ " :‬يطلع‬
‫عليكم من حتت هذا السور رجل من أهل اجلنة "‪ ،‬قال‪ :‬فطلع عليهم أبو بكر رضوان‬
‫اّلل عليه‪ ،‬فهنأناه بما قال رسول اّلل ﷺ‪.‬‬
‫ثم بلث هنيهة‪ ،‬ثم قال‪ " :‬يطلع عليكم من حتت هذا السور رجل من أهل اجلنة "‪،‬‬
‫قال‪ :‬فطلع عمر‪ ،‬قال‪ :‬فهنأناه بما قال رسول اّلل ﷺ‪.‬‬
‫قال‪ :‬ثم قال‪ " :‬يطلع عليكم من حتت هذا السور رجل من أهل اجلنة‪ ،‬اللهم إن‬
‫(‪)1‬‬
‫شئت جعلته عليا " ثَّلث مرات‪ ،‬فطلع لَع رض اّلل عنه‪.‬‬
‫قال احلاكم ف «املستدرك»‪" :‬هذا حديث صحيح اِلسناد‪ ،‬ولم يرجاه‪ )2(".‬قلت‪:‬‬
‫وقد روي بشارة أب بكر وعمر باجلنة ىلع نو هذا املعىن من أوجه أخرى ‪.‬‬
‫‪ُ.8‬ممد ابلاقر بن لَع بن احلسني بن لَع بن أب طالب‬
‫وُممد ابلاقر تابيع أيضا‪ ،‬وأمه أم عبد اهلل بنت احلسن بن لَع بن أب طالب‪ )3(.‬قال‬
‫ابن حبان ف كتاب «مشاهري علماء األمصار»‪" :‬من أفاضل أهل ابليت وقرائهم‪ .‬مات‬
‫(‪)4‬‬
‫سنة أربع عرشة ومائة‪ ،‬ول ثَّلث وستون سنة‪".‬‬
‫‪ 1‬مسند أمحد بن حنبل (‪)23/135‬‬

‫‪ 2‬املستدرك ىلع الصحيحني للحاكم (‪)5/345‬‬
‫‪ 3‬كتاب اثلقات لبن حبان (‪)5/348‬‬
‫‪ 4‬كتاب مشاهري علماء األمصار لبن حبان (ص ‪)80‬‬
Addendum
126
Al-Ājurrī said in Kitāb al-Sharīʿa: Abū Saʿīd informed us, he

said: Muṭayyan al-Kūfī informed us, he said: Muṣarrif ibn ʿAmr
informed us, he said: Yūnus ibn Bukayr informed us, from
Muḥammad ibn Isḥāq, he said: I heard Abū Jaʿfar say,
“Whoever is ignorant of Abū Bakr and ʿUmar’s merit is
ignorant of the Sunnah.”(1)
Ibn Ḥajar al-Haytamī (d. 974) reported that a scholar from
Ahlulbayt commented on this tradition, saying, “By Allah, he
has said the truth. Whatever emerged from the Shia, Rāfiḍa,
and others among the innovations and ignorances only
stemmed from their ignorance in the Sunnah.”(2)
Al-Ājurrī said in Kitāb al-Sharīʿa: ʿUmar ibn Ayyūb al-
Saqaṭī informed us, he said: al-Ḥasan ibn ʿArafa informed us,
he said: Muḥammad ibn Fuḍayl informed us, from Sālim ibn
Abī Ḥafṣa, he said, “I asked Abū Jaʿfar Muḥammad ibn ʿAlī and
Jaʿfar ibn Muḥammad about Abū Bakr and ʿUmar. They both
said, ‘O Sālim, befriend them and disassociate from their
enemy, for both were Imāms of guidance’.”(3)
Al-Ḏahabī commented on this report in Tārīkh al-Islām,
saying, “This is a nice account because its two transmitters,
Sālim and Ibn Fuḍayl, were notables of the Shia. The Shia of
our time (may Allah debase them), however, disparage the
Shaykhayn, and they interpret this statement from al-Bāqir and
al-Ṣādiq (Allah have mercy upon them) as dissimulation
(taqiyya).”(4)
1 Kitāb al-Sharīʿa of al-Ājurrī (2/2318)

2 Al-Ṣawāʿiq al-Muḥriqa of Ibn Ḥajar al-Haytamī (p. 175)
‫‪127‬‬
‫قال اآلجري ف «كتاب الرشيعة»‪ :‬حدثنا أبو سعيد‪ ،‬قال‪ :‬حدثنا مطني الكويف‪ ،‬قال‪:‬‬
‫حدثنا مرصف بن عمرو‪ ،‬قال‪ :‬حدثنا يونس بن بكري‪ ،‬عن ُممد بن إسحاق‪ ،‬قال‪:‬‬
‫سمعت أبا جعفر يقول‪ " :‬من جهل فضل أب بكر وعمر رض اّلل عنهما فقد جهل‬
‫(‪)1‬‬
‫السنة‪".‬‬
‫قال ابن حجر اهليتم ف «الصواعق املحرقة»‪" :‬قال بعض أئمة أهل ابليت‪ :‬صدق‬
‫واهلل‪ ،‬إنما نشأ من الشيعة والرافضة وغريهما ما نشأ من ابلدع واجلهالت من جهلهم‬
‫(‪)2‬‬
‫بالسنة‪".‬‬
‫قال اآلجري ف «كتاب الرشيعة»‪ :‬حدثنا عمر بن أيوب السقطي‪ ،‬قال‪ :‬حدثنا‬
‫احلسن بن عرفة‪ ،‬قال‪ :‬حدثنا ُممد بن فضيل‪ ،‬عن سالم بن أب حفصة‪ ،‬قال‪ :‬سألت أبا‬
‫جعفر ُممد بن لَع وجعفر بن ُممد رض اّلل عنهم عن أب بكر وعمر رض اّلل‬
‫(‪)3‬‬
‫عنهما؟ فقال‪ :‬يا سالم‪ ،‬تولهما وابرأ من عدوهما‪ ،‬فإنهما َكنا إمايم هدى‪".‬‬
‫وعلق اذلهب ىلع هذا الب ف «تاريخ اِلسَّلم» قائَّل‪" :‬هذه حاكية مليحة‪ ،‬ألن‬
‫راوييها سالم وابن فضيل من أعيان الشيعة‪ .‬لكن شيعة زماننا ‪ -‬عثهم اّلل ‪ -‬ينالون‬
‫(‪)4‬‬
‫من الشيخني‪ ،‬حيملون هذا القول من ابلاقر والصادق ‪ -‬رمحهما اّلل ‪ -‬ىلع القية‪".‬‬
‫‪ 1‬كتاب الرشيعة لآلجري (‪)5/2318‬‬

‫‪ 2‬الصواعق املحرقة لبن حجر اهليتم (ص ‪)175‬‬
‫تاريخ اِلسَّلم لَّلهب (‪)3/309‬‬ ‫‪4‬‬
Addendum
128
Abū Saʿd al-Sammān said in Kitāb al-Muwāfaqa Bayn Ahl

al-Bayt Wa-l-Ṣaḥāba: ʿAlī ibn Muḥammad al-Marzī informed
us, ʿAbdurraḥmān ibn Abī Ḥātim al-Ḥanẓalī informed us, Abū
Saʿīd al-Ashaj informed us, Ḥafṣ informed us, Jaʿfar informed
me, from his father, he said, “When Abū Bakr’s wealth was
consolidated, it amounted to 40,000 Dirhams, and the
Messenger of Allah ‫ ﷺ‬then distributed it. The Messenger of
Allah ‫ ﷺ‬therefore said, ‘No wealth has benefited me like Abū
Bakr’s wealth’.”(1)
This tradition is authentic to al-Bāqir and his son, Jaʿfar al-
Ṣādiq. It is a variant of the ḥadīth reported by Ibn ʿAbbās
mentioned earlier in this addendum.
Ibn Abī Shayba said in his Muṣannaf: Ḥafṣ ibn Ghiyāth
informed us, from Jaʿfar, from his father that ʿUmar ibn al-
Khaṭṭāb granted ʿAlī [the land of] Yanbuʿ, and [ʿAlī] then added
other lands to it.(2)
Ibn Shabba said in Akhbār al-Madīna: al-Qaʿnabī informed
us, he said: Sulaymān ibn Bilāl informed us, from Jaʿfar, from
his father that ʿUmar granted ʿAlī Yanbuʿ, and ʿAlī then
purchased other lands and added them to ʿUmar’s grant. ʿAlī
then dug a well there, and as they were working on it, a gush
of water like a camel’s neck burst out. ʿAlī was approached and
informed of it, and he remarked, “It will please the inheritor!”
ʿAlī later offered it as charity to “the poor, the destitute, in the
path of Allah, and travelers in need, near and distant during
peace and war for the Day when some faces will be whitened
and others will be blackened, so that Allah may avert my face
from the Hellfire and the Hellfire from my face.”(3)
1 Kitāb al-Muwāfaqa Bayn Ahl al-Bayt Wa-l-Ṣaḥāba (p. 42-43). A portion

of this tradition is corroborated in al-Tadwīn Fī Akhbār Qazwīn of al-
Rāfiʿī (3/468).
3 Akhbār al-Madīna of Ibn Shabba (1/212)
‫‪129‬‬
‫وقال أبو سعد السمان ف كتاب «املوافقة بني أهل ابليت والصحابة»‪ :‬أخبنا لَع بن‬
‫ُممد املرزي‪ ،‬حدثنا عبد الرمحن بن أب حاتم احلنظل‪ ،‬حدثنا أبو سعيد األشج‪ ،‬حدثنا‬
‫حفص‪ ،‬حدثين جعفر‪ ،‬عن أبيه‪ ،‬قال‪َ :‬كن مال أب بكر حني اجتمع أربعني ألف درهم‪،‬‬
‫(‪)1‬‬
‫ففرقها اَلب ﷺ‪ ،‬فقال اَلب ﷺ‪" :‬ما نفعين مال أحد ما نفعين مال أب بكر‪".‬‬
‫هذا خب صحيح من رواية جعفر الصادق عن أبيه ابلاقر‪ ،‬وهو إحدى روايات‬
‫احلديث اذلي تقدم ذكره من رواية ابن عباس رض اهلل عنهما‪.‬‬
‫وقال ابن أب شيبة ف مصنفه‪ :‬حدثنا حفص بن غياث ‪ ،‬عن جعفر ‪ ،‬عن أبيه أن‬
‫(‪)2‬‬
‫عمر أقطع عليا ينبع‪ ،‬وأضاف إيلها غريها‪.‬‬
‫وقال ابن شبة ف كتاب «أخبار املدينة»‪ :‬حدثنا القعنب‪ ،‬قال‪ :‬حدثنا سليمان بن‬
‫بَّلل‪ ،‬عن جعفر‪ ،‬عن أبيه‪ ،‬أن عمر رض اهلل عنه قطع لعل رض اهلل عنه ينبع‪ ،‬ثم‬
‫اشرتى لَع رض اهلل عنه إىل قطيعة عمر أشياء فحفر فيها عينا‪ .‬فبينما هم يعملون‬
‫فيها إذ انفجر عليهم مثل عنق اجلزور من الماء‪ ،‬فأيت لَع رض اهلل عنه فبرش بذلك‪،‬‬
‫فقال‪ " :‬يّس الوارث‪ ".‬ثم تصدق بها ىلع "الفقراء والمساكني‪ ،‬ويف سبيل اّلل‪ ،‬وأبناء‬
‫السبيل القريب وابلعيد‪ ،‬ف السلم واحلرب‪ ،‬يلوم تبيض فيه وجوه وتسود وجوه‪ ،‬يلرصف‬
‫(‪)3‬‬
‫اّلل بها وجه عن اَلار‪ ،‬ويرصف اَلار عن وجه‪".‬‬
‫‪ 1‬كتاب املوافقة بني أهل ابليت واألصحاب (ص ‪ .)43-42‬وقد روي بعض هذا الب من وجه آخر‬
‫عن ابن أب حاتم ف ف كتاب الدوين ف أخبار قزوين (‪.)3/468‬‬
‫‪ 2‬مصنف ابن أب شيبة (‪)17/530‬‬
‫‪ 3‬أخبار املدينة لبن شبة (‪)1/212‬‬
Addendum
130
ʿAbdurrazzāq reported in his Muṣannaf from Ibn ʿUyayna,

from ʿAmr ibn Dīnār, from Abū Jaʿfar that he said, “Abū Bakr
once gifted ʿAlī a slave girl. Um Ayman then entered upon
Fāṭima, and she observed in her something disheartening. Um
Ayman inquired, ‘What is wrong with you? By Allah, your
father never used to conceal anything from me.’ Fāṭima replied,
‘A slave girl they have gifted to Abū Ḥasan [ʿAlī].’ Um Ayman
then went outside and yelled at her highest voice near the door
to the house in which ʿAlī stayed, ‘Is not the Messenger of Allah
‫ ﷺ‬safeguarded in his family?!’ ʿAlī said, ‘What is this sound?’
They told him, ‘It is Um Ayman asking if the Messenger of
Allah ‫ ﷺ‬is not safeguarded in his family.’ ʿAlī asked, ‘What is it
about?’ They told him, ‘A slave girl that was gifted to you.’ ʿAlī
said, ‘The slave girl now belongs to Fāṭima.’”(1)
Al-Dāraquṭnī said in Kitāb Faḍāʾil al-Ṣaḥāba: Abū Ḏar
Aḥmed ibn Muḥammad ibn Abī Bakr informed us, ʿAlī ibn al-
Ḥusayn ibn Ishkāb informed us, Isḥāq ibn Azraq informed us,
from Bassām ibn ʿAbdillāh al-Ṣayrafī, he said, “I asked Abū
Jaʿfar, ‘What do you say regarding Abū Bakr and ʿUmar?’ He
replied, ‘By Allah, I befriend them both and pray for their
forgiveness. Every person we have encountered from my
family befriends them both’.”(2)
Al-Dāraquṭnī also said in Faḍāʾil al-Ṣaḥāba: Muḥammad ibn
Aḥmed ibn Yaʿqūb ibn Shayba informed us, my grandfather
informed us, al-Faḍl ibn Dukayn informed us, ʿĪsā ibn Dīnār al-
Muʾaḏḏin the mawlā of ʿAmr ibn al-Ḥārith al-Khuzāʿī said, “I
asked Abū Jaʿfar about Abū Bakr and ʿUmar, to which he
replied, ‘They were Muslim, may Allah have mercy on them.’ I
inquired, ‘Should I befriend them and pray for their
forgiveness?’ He replied, ‘Yes.’

‫‪131‬‬
‫روى عبد الرزاق ف مصنفه‪ ،‬عن ابن عيينة‪ ،‬عن عمرو بن دينار‪ ،‬عن أب جعفر‬
‫قال‪ :‬أعطى أبو بكر عليا جارية‪ ،‬فدخلت أم أيمن ىلع فاطمة‪ ،‬فرأت فيها شيئا كرهته‪،‬‬
‫فقالت‪ :‬ما لك؟ فلم َتبها‪ .‬فقالت‪ :‬ما لك‪ ،‬فواهلل ما َكن أبوك يكتمين شيئا‪ .‬فقالت‪:‬‬
‫جارية أعطوها أبا حسن‪ ،‬فخرجت أم أيمن‪ ،‬فنادت ىلع باب ابليت اذلي فيه لَع بأىلع‬
‫صوتها‪ :‬أما رسول اهلل صل اهلل عليه وسلم حيفظ ف أهله‪ .‬فقال‪ :‬ما هذا الصوت؟ فقالوا‪:‬‬
‫أم أيمن تقول‪ :‬أما رسول اهلل صل اهلل عليه وسلم حيفظ ف أهله‪ .‬فقال لَع‪ :‬وما ذاك؟‬
‫(‪)1‬‬
‫قالت‪ :‬جارية بعث بها إيلك‪ .‬فقال لَع‪ :‬اجلارية لفاطمة‪.‬‬
‫قال ادلارقطين ف «كتاب فضائل الصحابة»‪ :‬حدثنا أبو ذر أمحد بن ُممد بن أب‬
‫بكر‪ ،‬نا لَع بن احلسني بن أشاكب‪ ،‬نا إسحاق بن أزرق‪ ،‬عن بسام بن عبد اّلل الصرييف‪،‬‬
‫قال‪ :‬سألت أبا جعفر‪ ،‬قلت‪ :‬ما تقول ف أب بكر وعمر رض اّلل عنهما؟ فقال‪ " :‬واّلل‬
‫(‪)2‬‬
‫إن ألتولهما وأستغفر لهما‪ ،‬وما أدركنا أحدا من أهل بيين إل وهو يتولهما‪".‬‬
‫وقال ادلارقطين ف «فضائل الصحابة»‪ :‬حدثنا ُممد بن أمحد بن يعقوب بن شيبة‪،‬‬

‫نا جدي‪ ،‬نا الفضل بن دكني‪ ،‬ثنا عيس بن دينار المؤذن مول عمرو بن احلارث الزاع‬
‫قال‪ :‬سألت أبا جعفر عن أب بكر وعمر‪ ،‬فقال‪" :‬مسلمني رمحهما اّلل‪ ".‬فقلت ل‪:‬‬
‫"أتولهما وأستغفر لهما؟" فقال‪" :‬نعم‪".‬‬

‫‪ 2‬فضائل الصحابة لدلارقطين (ص ‪)65-64‬‬
Addendum
132
I inquired, ‘Do you command me to do so?’ He replied,

‘Yes,’ thrice, and he said, ‘I will bear responsibility of whatever
befalls you from that,’ and he pointed to his shoulders. He then
said, ‘ʿAlī resided in Kūfa for five years, and he only used to say
good about them. My father only used to say good about them,
and I only say good about them’.”(1)
Ibn Saʿd said in Kitāb al-Ṭabaqāt al-Kabīr: al-Ḥasan ibn
Mūsā al-Ashyab informed us, he said: Zuhayr informed us, he
said: ʿUrwa ibn ʿAbdillāh ibn Qushayr informed us, he said. “I
once encountered Abū Jaʿfar when my beard had turned white.
He inquired, ‘What prevents you from dying it?’ I replied, ‘I
dislike it in this vicinity.’ He said, ‘Dye it using woad ( al-
wasima), as I used to dye with it until my mouth began to
fissure.’
He then said, ‘Some of your foolish scholars claim that
dyeing beards is prohibited and that they once asked
Muḥammad ibn Abī Bakr or al-Qāsim ibn Muḥammad about
Abū Bakr’s dyeing, to which he replied that he used to dye
using henna and woad. So, here is the Truthful One (al-Ṣiddīq)
applying dye.’ I thus inquired, ‘al-Ṣiddīq?!’ Abū Jaʿfar said,
‘Yes! By the lord of this Qibla (or Kaʿba), he is al-Ṣiddīq!”(2)
This isnād is authentic, and it illustrates Abū Bakr being
referred to as al-Ṣiddīq, an eminent honorific, by al-Bāqir.
Ibn Abī Shayba said in his Muṣannaf: Sharīk informed us,
from ʿUrwa ibn ʿAbdillāh ibn Qushayr, he said: I heard Abū
Jaʿfar say, “The grip of ʿUmar’s sword was made of silver.” I
inquired, "The Commander of the Faithful?” He replied, “The
Commander of the Faithful.”(3)
1 Faḍāʾil al-Ṣaḥāba of al-Dāraquṭnī (p. 65)

‫‪133‬‬
‫قلت‪" :‬أتأمرين بذلك؟" قال‪" :‬نعم – ثَّلثا – فما أصابكم فيهما فعل اعتيق‪ "،‬وقال‬
‫بيده ىلع اعتقيه‪ .‬وقال‪ :‬ك"ان بالكوفة لَع رض اّلل عنه مخس سنني فما قال لهما إل‬
‫(‪)1‬‬
‫خريا‪ ،‬ول قال لهما أب إل خريا‪ ،‬ول أقول إل خريا‪".‬‬
‫قال ابن سعد ف كتاب «الطبقات الكبري»‪ :‬أخبنا احلسن بن موَس األشيب‪ ،‬قال‪:‬‬
‫أخبنا زهري‪ ،‬قال‪ :‬أخبنا عروة بن عبد اهلل بن قشري‪ ،‬قال‪ :‬لقيت أبا جعفر وقد قصعت‬
‫حلييت‪ ،‬فقال‪ :‬ما لك عن الضاب؟ قال‪ :‬قلت‪ :‬أكرهه ف هذا ابلدل‪ ،‬قال‪ :‬فاصبغ بالوسمة‪،‬‬
‫(‪)2‬‬
‫فإن كنت أخضب بها حىت حترك فم‪.‬‬
‫ثم قال‪ :‬إن أناسا من محق قرائكم يزعمون أن خضاب اللح حرام وأنهم سألوا‬
‫ُممد بن أب بكر أو القاسم بن ُممد – قال زهري‪ :‬الشك من غريي – عن خضاب أب‬
‫بكر فقال‪َ :‬كن يضب باحلناء والكتم‪ ،‬فهذا الصديق قد خضب‪ .‬قال‪ :‬قلت‪ :‬الصديق؟‬
‫(‪)3‬‬
‫قال‪ :‬نعم ورب هذه القبلة – أو الكعبة – إنه الصديق‪.‬‬
‫قلت‪ :‬هذا إسناد صحيح‪ ،‬وفيه إثبات أب جعفر لقب الصديق ألب بكر رض اهلل‬
‫تعاىل عنه‪.‬‬
‫قال ابن أب شيبة ف مصنفه‪ :‬حدثنا شيك ‪ ،‬عن عروة بن عبد اهلل بن قشري ‪ ،‬قال‪:‬‬
‫سمعت أبا جعفر يقول ‪َ :‬كن قائم سيف عمر فضة‪ .‬فقلت ‪ :‬أمري المؤمنني ؟ قال ‪ :‬أمري‬
‫(‪)4‬‬
‫المؤمنني‪.‬‬
‫‪ 1‬فضائل الصحابة لدلارقطين (ص ‪)65‬‬

‫‪ 2‬قال ابن منظور ف لسان العرب (‪ :)10/410‬وقال الفراء‪ :‬حركت حاركه‪ :‬قطعته‪ ،‬فهو ُمروك‪ ".‬فلعله‬
‫أراد تقطع جدله بعد كثة الضاب بالوسمة‪ ،‬وىلع هذا املعىن َكنت ترمجيت للنص‪ ،‬واهلل تعاىل أعلم‪.‬‬
‫‪ 3‬كتاب الطبقات الكبري لبن سعد ‪)3/194‬‬
‫‪ 4‬مصنف ابن أب شيبة (‪)12/596‬‬
Addendum
134
I fear that this tradition is an error on Sharīkh’s part where

he unintentionally distorted the contents of the tradition before
it. Both traditions were transmitted from ʿUrwa ibn ʿAbdillāh
ibn Qushayr, and both present al-Bāqir ascribing an honorific
to one of the Shaykhayn. In that case, the correct form is that
of Zuhayr ibn Muʿāwiya from ʿUrwa, and perhaps Sharīk’s
variant can be considered a flawed corroboration.
ʿAbdurrazzāq said in his Muṣannaf: Ibn Jurayj informed me,
he said: ʿAmr ibn Dīnār informed me, from Muḥammad ibn
ʿAlī, from Jābir ibn ʿAbdillāh, he said, “When the Prophet ‫ﷺ‬
died, Abū Bakr was sent tribute by Ibn al-Ḥaḍramī. Abū Bakr
therefore said, ‘Whoever is owed debt by the Messenger of
Allah ‫ﷺ‬, then let him come to us.’
I thus said, ‘The Messenger of Allah ‫ ﷺ‬promised me such-
and-such,’” and Jābir gestured with his hands thrice. Jābir said,
“Abū Bakr then placed 500 in my hand, then another 500, then
another 500.”(1)
This authentic tradition of al-Bāqir presents Abū Bakr,
upon becoming caliph, tasking himself with fulfilling the
Messenger of Allah’s ‫ ﷺ‬financial promises and debts. It then
presents Abū Bakr justly and generously treating Jābir ibn
ʿAbdillāh, a noble companion of the Prophet ‫ ﷺ‬who was a
teacher of al-Bāqir and many other tābiʿīn.
Ibn Abī Shayba said in his Muṣannaf: Ibn ʿUyayna informed
us, from ʿAmr, from Muḥammad ibn ʿAlī, he said, “I was
appointed as the administrator of the Prophet’s ‫ ﷺ‬charities, so
I approached Maḥmūd ibn al-Rabīʿ and consulted him. He said,
‘ʿUmar had an orphan under his care, and he sold his
possessions (crops) three years in advance.’”(2)

2 Muṣannaf Ibn Abī Shayba (11/685), Muṣannaf ʿAbdirrazzāq (6/422)
‫‪135‬‬
‫أخش أن يكون شيك قد وهم ف هذا الب وخلط حديث عروة بن عبد اهلل بن‬
‫قشري اذلي تقدم حيث جاء وصف أب بكر ب الصديق‪ .‬فإن البين قد رويا عن عروة‬
‫بن عبد اهلل بن قشري‪ ،‬ويف لكيهما تلقيب ابلاقر أحد الشيخني بلقب فخري‪ .‬وىلع هذا‬
‫القدير يكون حديث زهري بن معاوية عن عروة هو املحفوظ‪ ،‬وتكون رواية شيك‬
‫وهما‪ ،‬وبني الروايتني قدر مشرتك‪.‬‬
‫قال عبد الرزاق ف مصنفه‪ :‬أخبين ابن جريج‪ ،‬قال‪ :‬أخبين عمرو بن دينار‪ ،‬عن‬
‫ُممد بن لَع‪ ،‬عن جابر بن عبد اهلل قال‪ :‬لما مات اَلب ﷺ‪ ،‬جاء أبا بكر مال من قبل‬
‫ابن احلّضيم‪ ،‬فقال أبو بكر‪ :‬من َكن ل ىلع اَلب ﷺ دين‪ ،‬أو َكنت ل قبله عدة‪،‬‬
‫فليأتنا‪.‬‬
‫قال جابر‪ :‬فقلت‪ :‬وعدن رسول اهلل ﷺ يعطيين هكذا‪ ،‬وهكذا‪ ،‬فبسط يديه ثَّلث‬
‫(‪)1‬‬
‫مرات‪ ،‬قال جابر‪ :‬فعد ف يدي مخس مئة‪ ،‬ثم مخس مئة‪ ،‬ثم مخس مئة‪.‬‬
‫ف خب ابلاقر الصحيح هذا أن أبا بكر تصدر لقضاء ديون رسول اهلل ﷺ ف أول‬
‫خَّلفته‪ ،‬وفيه أن أبا بكر أكرم جابر بن عبد اهلل صاحب رسول اهلل ﷺ ومعلم ابلاقر‬
‫ومجاعة من الابعني‪.‬‬
‫قال ابن أب شيبة ف مصنفه‪ :‬حدثنا ابن عيينة ‪ ،‬عن عمرو ‪ ،‬عن ُممد بن لَع ‪،‬‬
‫قال ‪ :‬ويلت صدقة اَلب ﷺ إيل فأتيت ُممود بن بليد فسأله ؟ فقال ‪ :‬إن عمر َكن عنده‬
‫(‪)2‬‬
‫يتيم فباع مال ثَّلث سنني‪.‬‬

‫‪ 2‬مصنف ابن أب شيبة (‪ ،)11/685‬مصنف عبد الرزاق (‪)6/422‬‬
Addendum
136
In this authentic tradition, we observe al-Bāqir, upon

assuming oversight of the Prophet’s ‫ ﷺ‬charities, consulting
with Maḥmūd ibn Labīd, a junior companion, on their
management. Maḥmūd then informs al-Bāqir of a precedent
from ʿUmar in wealth management, illustrating how this
teacher of al-Bāqir considered ʿUmar a religious authority. Of
course, the tradition further presents ʿUmar overseeing the
financial interests of an orphan under his care, which is a
righteous act. A plethora of other traditions from al-Bāqir on
the Shaykhayn will be mentioned in Jaʿfar al-Ṣādiq’s section.
9. Zayd ibn ʿAlī ibn al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib
Zayd, al-Bāqir’s younger brother and the eponym of the
Zaydi sect, was deemed a tābiʿī by Ibn Saʿd, Ibn Ḥibbān, and al
Ḥākim.(1) Assuming that is the case, he is a junior tābiʿī.
Ibn Ḥibbān (d. 354) described him, saying, “The Shia used
to proclaim adherence to him, and he was among the virtuous
and worshipers of Ahlulbayt. He was killed in Kūfa in year 122.
He was crucified on a wooden pole, and the worshipers used to
abide beside his pole at night and engage in worship near it.”(2)
Al-Dāraquṭnī said in Faḍāʾil al-Ṣaḥāba: Abū Bakr al-Shāfiʿī
Muḥammad ibn ʿAbdillāh ibn Ibrāhīm informed us, he said:
Aḥmed ibn Bashīr al-Marthadī informed us, he said: Aḥmed ibn
ʿImrān al-Akhnasī informed us, he said: Muḥammad ibn Fuḍayl
informed us, he said: ʿAmmār ibn Zurayq informed us, from
Hāshim ibn al-Barīd, from Zayd ibn ʿAlī, he said, “Abū Bakr al-
Ṣiddīq is the Imām of the thankful (al-shākirīn),” and he then
recited, “and We will reward the thankful. [Quran 3:145].”(3)
1 Kitāb al-Ṭabaqāt al-Kabīr (7/307, 7/319), Kitāb al-Thiqāt of Ibn Ḥibbān

(4/245, 4/249-250), Maʿrifat ʿUlūm al-Ḥadīth of al-Ḥākim (p. 451)
‫‪137‬‬
‫ويف هذا الب الصحيح أن ابلاقر لما ويل صدقات اَلب ﷺ ذهب واستشار ُممود‬
‫بن بليد – أحد صغار الصحابة – ف شأن تلك الصدقات‪ .‬فأخب ُممود بن بليد ابلاقر‬
‫بأثر عن عمر بن الطاب ف إدارة األموال‪ ،‬فظهر أن شيخ ابلاقر هذا يرى عمر سلفا ل‬
‫وحجة ف ادلين‪ .‬وفيه أيضا أن عمر َكن يرىع شؤون يتيم عنده‪ ،‬وذلك من أعمال الب‪.‬‬
‫وللباقر أخبار أخرى كثرية ف حق الشيخني يأيت ذكرها ف فصل ابنه جعفر الصادق‪.‬‬
‫‪ .9‬زيد بن لَع بن احلسني بن لَع بن أب طالب‬
‫وزيد بن لَع زين العابدين أخو ابلاقر هو اذلي تنتحله الزيدية‪ .‬وقد عده ابن سعد‬
‫وابن حبان واحلاكم وغريهم من الابعني‪ )1(،‬فهو – إن صح ذلك – من صغار الابعني‪.‬‬
‫قال ابن حبان ف كتاب «مشاهري علماء األمصار»‪َ" :‬كنت الشيعة تنتحله‪ ،‬واكن من‬
‫أفاضل أهل ابليت وعبادهم‪ .‬قتل بالكوفة سنة ثنتني وعرشين ومائة‪ ،‬وصلب ىلع خشبة‪.‬‬
‫(‪)2‬‬
‫فاكن العباد يأوون إىل خشبته بالليل يتعبدون عندها‪"...‬‬
‫قال ادلارقطين ف كتاب «فضائل الصحابة»‪ :‬حدثنا أبو بكر الشافيع ُممد بن عبد‬
‫اّلل بن إبراهيم‪ ،‬قال‪ :‬نا أمحد بن بشري المرثدي‪ ،‬قال‪ :‬نا أمحد بن عمران األخنس‪ ،‬قال‪:‬‬
‫نا ُممد بن فضيل‪ ،‬قال‪ :‬نا عمار بن زريق‪ ،‬عن هاشم بن البيد‪ ،‬عن زيد بن لَع‪ ،‬قال‪" :‬‬
‫أبو بكر الصديق رض اّلل عنه إمام الشاكرين‪ ،‬ثم قرأ‪﴿ :‬وسيجزي اّلل الشاكرين﴾‬
‫(‪)3‬‬
‫[آل عمران‪".]145 :‬‬
‫‪ 1‬كتاب الطبقات الكبري لبن سعد (‪ ،)7/319 ،7/307‬كتاب اثلقات لبن حبان (‪-250 ،4/245‬‬
‫‪ ،)4/249‬كتاب معرفة علوم احلديث للحاكم (ص ‪)451‬‬
Addendum
138
In this authentic report, Zayd praises Abū Bakr twofold: (1)

he refers to him as al-Ṣiddīq, which is his special honorific; and
(2) he describes Abū Bakr as the imām of the thankful,
associating him with a Quranic verse in praise of the thankful
slaves of Allah. This tradition embodies a subtle affirmation of
Abū Bakr’s supremacy, as ʿAlī himself is among the thankful,
and Abū Bakr is the thankful’s Imām.
Abū Saʿd said in Kitāb al-Muwāfaqa Bayn Ahl al-Bayt Wa-
l-Ṣaḥāba: Muḥammad ibn ʿAlī al-Saqaṭī informed us in Wāsiṭ,
Abū Bakr al-Shimshāṭī informed us, al-Ḥasan ibn ʿAllawayh al-
Qaṭṭān informed us, Muḥammad ibn Muʿāwiya al-Anmāṭī
informed us, ʿAlī ibn Hāshim ibn al-Barīd informed us, from his
father that he heard Zayd ibn ʿAlī say, “Dissociation from Abū
Bakr and ʿUmar is dissociation from ʿAlī.”(1)
In this authentic report, Zayd emphasizes that dissociation
from Abū Bakr and ʿUmar, which is customary among the
Rāfiḍa, is akin to dissociation from ʿAlī. This is because both
men evidently were superior to ʿAlī, and any purported
grievance the Rāfiḍī may cite against them generally is even
more pertinent to ʿAlī ibn Abī Ṭālib (Allah be pleased with
them all).
Ibn Saʿd said in Kitāb al-Ṭabaqāt al-Kabīr: al-Faḍl ibn
Dukayn informed us, he said: Bassām al-Ṣayrafī informed us,
he said: I heard Zayd ibn ʿAlī say: ʿAlī said, “There is not a
person with whose scroll of deeds I would like to meet Allah
except this shrouded one,” referring to ʿUmar.(2)
In this authentic tradition, Zayd ibn ʿAlī is transmitting a
statement ʿAlī ibn Abī Ṭālib uttered when in the presence of
ʿUmar’s shrouded corpse at his funeral. It signifies how ʿAlī
held ʿUmar in quite high regard.
1 Kitāb al-Muwāfaqa Bayn Ahl al-Bayt Wa-l-Ṣaḥāba (p. 45)

‫‪139‬‬
‫وقد تضمن هذا الب الصحيح اثلناء ىلع أب بكر من وجهني‪ .‬األول‪ :‬تسميته‬
‫ب الصديق‪ ،‬واثلان‪ :‬وصفه بأنه إمام الشاكرين مع إشارته إىل اآلية الواردة ف هذا املعىن‪.‬‬
‫وفيه إشارة إىل أفضلية أب بكر رض اهلل عنه‪ ،‬إذ لَع من الشاكرين وأبو بكر إمامه‬
‫هو وسائر الشاكرين‪.‬‬
‫قال أبو سعد السمان ف كتاب «املوافقة بني أهل ابليت والصحابة»‪ :‬أخبنا ُممد‬
‫بن لَع السقطي بواسط‪ ،‬حدثنا أبو بكر الشمشاط‪ ،‬حدثنا احلسن بن علويه القطان‪،‬‬
‫حدثنا ُممد بن معاوية األنماط‪ ،‬حدثنا لَع بن هاشم بن البيد‪ ،‬عن أبيه‪ ،‬أنه سمع زيد‬
‫(‪)1‬‬
‫بن لَع يقول‪" :‬الباءة من أب بكر وعمر الباءة من لَع‪".‬‬
‫ويف هذا الب الصحيح نص زيد ىلع أن البي من أب بكر وعمر – اذلي هو دأب‬
‫الرافضة – َكلبي من لَع‪ .‬وذلك ألن فضلهما عليه ظاهر‪ ،‬وألن جل ما قد يرده الرافض‬
‫عليهما وارد ىلع لَع من باب أول؛ رض اهلل عنهم أمجعني‪.‬‬
‫قال ابن سعد ف «كتاب الطبقات الكبري»‪ :‬أخبنا الفضل بن دكني‪ ،‬قال‪ :‬أخبنا‬
‫بسام الصرييف‪ ،‬قال‪ :‬سمعت زيد بن لَع‪ ،‬قال‪ :‬قال لَع‪" :‬ما أحد أحب إيل أن ألق اهلل‬
‫(‪)2‬‬
‫بمثل صحيفته إل هذا المسّج" – يعين عمر‪.‬‬
‫ويف هذا الب الصحيح‪ ،‬يروي زيد بن لَع الكم لَع بن أب طالب اذلي قال حني‬
‫محل عمر وكفن ووضع ىلع سيره؛ وفيه بيان علو شأن عمر عند لَع رض اهلل عنهما‪.‬‬
‫‪ 1‬كتاب املوافقة بني أهل ابليت والصحابة (ص ‪)45‬‬

Addendum
140
Al-Dāraquṭnī said in Faḍāʾil al-Ṣaḥāba: Ibrāhīm ibn

Ḥammād informed us, he said: my uncle informed us, he said:
Naṣr ibn ʿAlī informed us, he said: Ibn Dāwūd informed us,
from Fuḍayl ibn Marzūq, he said: Zayd ibn ʿAlī ibn Ḥusayn said,
“As for myself, had I been in Abū Bakr’s position, I would have
ruled in accordance to Abū Bakr’s verdict on Fadak.”(1)
10. ʿUmar ibn ʿAlī ibn al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib
ʿUmar was a less known brother of al-Bāqir and Zayd. Ibn
Ḥibbān (d. 354) described him, saying, “He transmitted from his
father. His nephew, Jaʿfar ibn Muḥammad, transmitted from
him. He errs.”(2)
ʿUmar’s report will be cited in the next entry, as it also
involves his other brother, Ḥusayn.
11. Ḥusayn ibn ʿAlī ibn al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib
Ḥusayn is the brother of the aforementioned al-Bāqir, Zayd,
and ʿUmar. Ibn Ḥibbān (d. 354) described him, saying, “He was
from the dignitaries of Ahlulbayt and the nobles of Medina. He
died in Medina.”(3)
Ibn Saʿd said in Kitāb al-Ṭabaqāt al-Kabīr: Shabāba ibn
Sawwār informed us, he said: Fuḍayl ibn Marzūq informed us,
he said, “I asked ʿUmar ibn ʿAlī and Ḥusayn ibn ʿAlī, Jaʿfar’s
uncles, ‘Is there a person among you Ahlulbayt to whom
obedience is obligatory that you acknowledge? And whoever
does not acknowledge that before his death dies a death of
Jāhiliyya?’ They both replied, ‘By Allah, this does not exist
among us. Whoever claims that in our regard is a liar.’

2 Kitāb al-Thiqāt of bn Ḥibbān (7/180)
‫‪141‬‬
‫قال ادلارقطين ف كتاب «فضائل الصحابة»‪ :‬حدثنا إبراهيم بن محاد‪ ،‬قال‪ :‬نا عم‪،‬‬
‫قال‪ :‬نا نرص بن لَع‪ ،‬قال‪ :‬نا ابن داود‪ ،‬عن فضيل بن مرزوق‪ ،‬قال‪ :‬قال زيد بن لَع بن‬
‫حسني‪" ،‬أما أنا فلو كنت ماكن أب بكر رض اّلل عنه حلكمت بمثل ما حكم به أبو‬
‫(‪)1‬‬
‫بكر رض اّلل عنه ف فدك‪.‬‬
‫‪.10‬عمر بن لَع بن احلسني بن لَع بن أب طالب‬
‫وعمر هو أخو ابلاقر وزيد بن لَع‪ ،‬وهو أقل شهرة منهما‪ .‬قال ابن حبان ف «كتاب‬
‫(‪)2‬‬
‫اثلقات»‪" :‬يروي عن أبيه‪ .‬روى عنه ابن أخيه جعفر بن ُممد بن لَع‪ .‬يطئ‪".‬‬
‫وسيأيت خبه ف الرتمجة اآلتية‪ ،‬فإن فضيل بن مرزوق قد روى خبا واحدا عنه وعن‬
‫أخيه احلسني بن زين العابدين‪.‬‬
‫‪.11‬حسني بن لَع بن احلسني بن لَع بن أب طالب‬
‫وحسني بن زين العابدين هو أخو ابلاقر وزيد وعمر اذلين مىض ذكرهم‪ .‬قال ابن‬
‫حبان ف كتاب «مشاهري علماء األمصار»‪" :‬من جلة أهل ابليت وسادات أهل املدينة‪.‬‬
‫(‪)3‬‬
‫مات بها‪".‬‬
‫قال ابن سعد ف كتاب «الطبقات الكبري»‪ :‬أخبنا شبابة بن سوار‪ ،‬قال‪ :‬أخبنا‬
‫فضيل بن مرزوق‪ ،‬قال‪ :‬سألت عمر بن لَع وحسني بن لَع عم جعفر‪ ،‬قلت‪ " :‬هل‬
‫فيكم أهل ابليت إنسان مفرتضة طاعته‪ ،‬تعرفون ل ذلك‪ ،‬ومن لم يعرف ل ذلك فمات‪،‬‬
‫مات ميتة جاهلية؟ فقال‪ :‬ل واّلل ما هذا فينا‪ ،‬من قال هذا فينا فهو كذاب‪".‬‬

Addendum
142
I therefore said to ʿUmar ibn ʿAlī, ‘Allah have mercy upon

you. This is a rank that you claim was ʿAlī’s, as the Messenger
of Allah ‫ ﷺ‬had bequested to him. Then it was al-Ḥasan’s, as ʿAlī
had bequested to him. Then, it was al-Ḥusayn’s, as al-Ḥasan
had bequested to him. Then, it was ʿAlī ibn al-Ḥusayn’s, as al-
Ḥusayn had bequested to him. Then, it was Muḥammad ibn
ʿAlī’s, as ʿAlī had bequested to him.’
ʿUmar replied, ‘By Allah, my father died without
bequesting even two letters in his will. May Allah combat
them! They are merely profiting in our name! This Khunays,
the piece of shit! What even is Khunays the piece of shit?!’ I
said, ‘al-Muʿallā ibn Khunays?’ He replied, ‘Yes! Al-Muʿallā ibn
Khunays! By Allah, I have reflected for a long time while on
my mattress about a people whose minds Allah had confused
as al-Muʿallā ibn Khunays misled them!’”(1)
This tradition is authentic to both ʿUmar and al-Ḥusayn, the
sons of Zayn al-ʿĀbidīn. The relevance of this tradition here
lies in the fact that a negation of the Shi’ite imamate in that
context is a validation of Abū Bakr and ʿUmar’s imamate by
default. As for al-Muʿallā ibn Khunays, he was a vile Rāfiḍī who
was even condemned in some early Twelver sources. However,
some later Twelver authors have compiled a book on his
biography and purported merits, which is quite telling.
12. ʿAbdullāh (Duqduq) ibn Muḥammad (al-Bāqir) ibn ʿAlī ibn
al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib
ʿAbdullāh ibn Muḥammad al-Bāqir is the full brother of
Jaʿfar al-Ṣādiq, and their mother is Um Farwa bint al-Qāsim ibn
Muḥammad ibn Abī Bakr al-Ṣiddīq.(2) ʿAbdullāh was not well-
known, and he clearly was less renowned than his brother,
Jaʿfar.

‫‪143‬‬
‫قال‪ :‬فقلت لعمر بن لَع‪ :‬رمحك اّلل‪ ،‬إن هذه منلة تزعمون أنها َكنت لعل ‪ ،‬إن‬
‫اَلب ﷺ أوص إيله‪ ،‬ثم َكنت للحسن‪ ،‬إن عليا أوص إيله‪ ،‬ثم َكنت للحسني‪ ،‬إن‬
‫احلسن أوص إيله وثم َكنت لعل بن احلسني‪ ،‬إن احلسني أوص إيله‪ ،‬ثم َكنت لمحمد‬
‫بن لَع‪ ،‬إن عليا أوص إيله‪.‬‬
‫فقال‪ :‬واّلل لمات أب فما أوص حبرفني‪ ،‬قاتلهم اّلل! واّلل إن هؤلء إل متأكلون‬
‫بنا‪ ،‬هذا خنيس الرؤ‪ ،‬ما خنيس الرؤ؟ قال‪ :‬قلت‪ :‬المعل بن خنيس‪ ،‬قال‪ :‬نعم‪ ،‬المعل‬
‫بن خنيس‪ ،‬واّلل لفكرت ىلع فرايش طويَّل‪ ،‬أتعجب من قوم لبس اّلل عقولهم حني‬
‫(‪)1‬‬
‫أضلهم المعل بن خنيس‪".‬‬
‫هذا خب صحيح عن عمر وحسني ابين زين العابدين‪ .‬ومقتىض هذا الب وأضابه‬
‫أن نف القول باِلمامة الشيعية تصحيح ِلمامة الشيخني‪ .‬أما املعل بن خنيس‪ ،‬فهو‬
‫رافض خبيث مطعون عليه عند بعض متقديم اِلمامية‪ ،‬وقد صنف بعض متأخريهم‬
‫كتابا ف سريته ومناقبه املزعومة‪ ،‬فتأمل‪.‬‬
‫‪.12‬عبد اهلل امللقب ب دقدق بن ُممد بن لَع بن احلسني بن لَع بن أب طالب‬
‫وعبد اهلل بن ُممد ابلاقر هو شقيق جعفر الصادق‪ ،‬وأمهما أم فروة بنت القاسم بن‬
‫)‪(2‬‬
‫وليس عبد اهلل بذاك‬ ‫ُممد بن أب بكر الصديق رض اهلل تعاىل عنهم أمجعني‪.‬‬
‫املشهور‪ ،‬وهو بَّل شك أقل شهرة من أخيه جعفر الصادق‪.‬‬

Addendum
144
It is claimed that ʿAbdullāh was poisoned by an Umayyad

administrator, so his death accordingly would have been pre-
132 A.H.(1) He died in Medīna(2) and was buried in al-Baqīʿ, and
it is said that he was 30 years old at the time. (3) If this is true,
his death occurred prior to his relevance for ḥadīth
transmission, which may explain his relative obscurity.
Al-ʿUqaylī said: My grandfather informed us, he said: Ḥajjāj
ibn Minhāl informed us, he said: Muḥammad ibn Ṭalḥa
informed us, from al-Ḥārith, he said, “I once entered upon Zayd
ibn ʿAlī while a man named Ibn Aʿyan exited his presence. Zayd
remarked, ‘Allah damn this man! He reported that Muḥammad
ibn ʿAlī used to disparage Abū Bakr and ʿUmar and dissociate
from them! I said to him, ‘Woe to you! By Allah, dissociation
from them is unsound! Would you know my brother more than
myself?!’ I then summoned his son, ʿAbdullāh ibn Muḥammad,
and I asked him by Allah if he’d ever heard his father say such
things. ʿAbdullāh said, ‘No, by Allah! We dissociate from
whomever disparages them whatsoever!’”(4)
I was unable to identify al-Ḥārith in this isnād. If he
truthfully transmitted this account, then it is decent.
13. Jaʿfar (al-Ṣādiq) ibn Muḥammad ibn ʿAlī ibn al-Ḥusayn ibn
ʿAlī ibn Abī Ṭālib
Jaʿfar al-Ṣādiq is another son of al-Bāqir and nephew of the
aforementioned Zayd, ʿUmar, and al-Ḥusayn. He is one of the
Twelve Imāms proclaimed by the Imāmiyya. His mother is Um
Farwa bint al-Qāsim bin Muḥammad ibn Abī Bakr al-Ṣiddīq.(5)
1 Maqātil al-Ṭālibiyyīn of al-Aṣfahānī (p. 151)

2 Al-Maʿārif of Ibn Qutayba (p. 215), Ansāb al-Ashrāf (3/147)
3 Lubāb al-Ansāb Wa-l-Alqāb Wa-l-Aʿqāb of Ibn Funduq (p. 405)
4 Kitāb al-Ḍuʿafāʾ al-Kabīr of al-ʿUqaylī (2/97)
‫‪145‬‬
‫وقيل أن عبد اهلل بن ُممد ابلاقر قتله أحد عمال بين أمية بالسم‪ ،‬فيكون موته ىلع‬
‫تقدير صحة ذلك قبل سنة ‪ 132‬ه‪ )1(.‬واكن موته باملدينة(‪ )2‬ودفن ب ابلقيع‪ )3(.‬وقيل أنه‬
‫َكن ابن ثَّلثني سنة يوم قتل‪ )4(،‬واهلل تعاىل أعلم‪ .‬فعل هذا القدير يكون موته قبل‬
‫أوان الرواية‪ ،‬فلعله سبب عدم شهرته خَّلف حال شقيقه جعفر‪.‬‬
‫قال العقيل ف كتاب «الضعفاء الكبري»‪ :‬حدثنا جدي‪ ،‬قال‪ :‬حدثنا حجاج بن‬
‫منهال‪ ،‬قال‪ :‬حدثنا ُممد بن طلحة‪ ،‬قال‪ :‬عن احلارث‪ ،‬قال‪ :‬دخلت ىلع زيد وقد طرح‬
‫من عنده رجل يقال ل‪ :‬ابن أعني‪ ،‬قال‪ :‬لعن اّلل هذا‪ ،‬روى عن ُممد بن لَع‪ ،‬أنه َكن‬
‫ينتقص أبا بكر وعمر‪ ،‬ويتبأ منهما‪ ،‬قال‪ :‬فقلت ل‪ :‬ويلك! واّلل ل تستقيم الباءة‬
‫منهما! فأنت أعلم بأخ مين؟! قال‪ :‬ثم دعوت ابنه عبد اّلل بن ُممد فناشدته‪ :‬هل‬
‫(‪)5‬‬
‫سمعت أباك يذكر شيئا من هذا؟ قال‪ :‬ل‪ ،‬ومن ينقصهما بَشء فنحن منه براء‪.‬‬
‫ولم أهتد إىل حال احلارث راوي هذه احلاكية‪ .‬فإن َكن قد صدق ‪ ،‬فالب صالح‪.‬‬
‫‪.13‬جعفر الصادق بن ُممد بن لَع بن احلسني بن لَع بن أب طالب‬
‫وجعفر الصادق هو ابن ابلاقر‪ ،‬وزيد وعمر وحسني اذلين تقدم ذكرهم أعمامه‪ .‬وهو‬
‫أحد األئمة الثين عرش اذلين تنتحلهم اِلمامية‪ .‬وأمه يه أم فروة بنت القاسم بن ُممد‬
‫(‪)6‬‬
‫بن أب بكر الصديق‪.‬‬
‫‪ 1‬مقاتل الطابليني ألب الفرج األصفهان (ص ‪)151‬‬

‫‪ 2‬كتاب املعارف لبن قتيبة (ص ‪ ،)215‬أنساب األشاف للبَّلذري (‪)3/147‬‬
‫‪ 3‬بلاب األنساب واأللقاب واألعقاب لبن فندق ابليهيق (ص ‪)405‬‬
‫‪ 4‬بلاب األنساب واأللقاب واألعقاب لبن فندق ابليهيق (ص ‪)405‬‬
‫‪ 5‬كتاب الضعفاء الكبري للعقيل (‪)2/97‬‬
Addendum
146
Ibn Ḥibbān (d. 354) described him, saying, “He is called al-
Ṣādiq. His teknonym is Abū ʿAbdillāh. He was among the
nobles of Ahlulbayt, the worshipers from atbāʿ al-tābiʿīn, and
the scholars of Medīna. His birth was in year 80, in the year of
the flood of al-Jaḥḥāf, and he died in year 148 at the age of
68.”(1)
Ibn Ḥibbān reported in Kitāb al-Thiqāt, he said: Muḥammad
ibn Isḥāq ibn Khuzayma informed us from him, Isḥāq ibn
Ḥātim al-Madāʾinī informed us, Asbāṭ ibn Muḥammad
informed us, from ʿAmr ibn Qays al-Mulāʾī, he said: I heard
Jaʿfar ibn Muḥammad say, “May Allah dissociate from
whomever dissociates from Abū Bakr and ʿUmar!”(2)
Al-Ḏahabī (d. 748) commented on this tradition, saying,
“This statement is mass-transmitted from Jaʿfar al-Ṣādiq. I
testify by Allah that he was sincere in his statement and not
pandering to anyone! So may Allah humiliate the Rāfiḍa!”(3)
Ibn Abī Khaythama said in al-Tārīkh al-Kabīr: ʿAlī ibn al-
Jaʿd informed us, he said: Zuhayr ibn Muʿāwiya informed us,
he said, “My father said to Jaʿfar ibn Muḥammad, ‘I have a
neighbor who claims that you dissociate from Abū Bakr and
ʿUmar.’ Jaʿfar replied, ‘May Allah dissociate from your
neighbor! By Allah, I hope that Allah benefits me due to my
kinship with Abū Bakr. I had previously fallen ill, and I
bequested to my uncle, ʿAbdurraḥmān ibn al-Qāsim.’”(4)
Jaʿfar’s uncle referenced in this tradition is his maternal
uncle, ʿAbdurraḥmān ibn al-Qāsim ibn Muḥammad ibn Abī
Bakr.
1 Mashāhīr ʿUlamāʾ al-Amṣār of Ibn Ḥibbān (p. 156)

2 Kitāb al-Thiqāt of Ibn Ḥibbān (8/118), Faḍāʾil al-Ṣaḥāba of Aḥmed ibn
Ḥanbal (1/160), Faḍāʾil al-Ṣaḥāba of al-Dāraquṭnī (p. 87)
3 Siyar Aʿlām al-Nubalāʾ of al-Ḏahabī (6/260)
4 Kitāb al-Tārīkh al-Kabīr of Ibn Abī Khaythama (2/333)
‫‪147‬‬
‫قال ابن حبان ف كتاب «مشاهري علماء األمصار»‪" :‬اذلي يقال ل‪ :‬الصادق؛ كنيته‪:‬‬
‫أبو عبد اهلل‪ .‬من سادات أهل ابليت وعباد أتباع الابعني وعلماء أهل املدينة‪َ .‬كن مودله‬
‫سنة ثمانني سنة سيل اجلحاف‪ ،‬ومات سنة ثمان وأربعني ومائة وهو بن ثمان وستني‬
‫(‪)1‬‬
‫سنة‪".‬‬
‫قال ابن حبان ف «كتاب اثلقات»‪ :‬حدثنا عنه ُممد بن إسحاق بن خزيمة‪ ،‬ثنا‬
‫إسحاق بن حاتم املدائين‪ ،‬ثنا أسباط بن ُممد‪ ،‬عن عمرو بن قيس املَّلئ‪ ،‬قال‪ :‬سمعت‬
‫(‪)2‬‬
‫جعفر بن ُممد‪ ،‬يقول‪" :‬تبأ اهلل ممن تبأ من أب بكر وعمر‪".‬‬
‫علق اذلهب ىلع هذا الب ف «سري أعَّلم اَلبَّلء» قائَّل‪" :‬هذا القول متواتر عن‬
‫(‪)3‬‬
‫جعفر الصادق‪ ،‬وأشهد باهلل إنه بلار ف قول غري منافق ألحد‪ ،‬فقبح اهلل الرافضة‪".‬‬
‫قال ابن أب خيثمة ف «الاريخ الكبري»‪ :‬حدثنا لَع بن اجلعد‪ ،‬قال‪ :‬أخبنا زهري‪ ،‬قال‪:‬‬
‫قال أب جلعفر بن ُممد‪ :‬إن يل جارا يزعم أنك تبأ من أب بكر وعمر‪ .‬قال‪ :‬برئ اهلل من‬
‫جارك‪ ،‬واهلل إن ألرجو أن ينفعين اهلل بقرابيت من أب بكر‪ ،‬ولقد اشتكيت شاكة‬
‫(‪)4‬‬
‫فأوصيت إىل خايل عبد الرمحن بن القاسم‪.‬‬
‫وخال جعفر بن ُممد املذكور ف هذا الب هو عبد الرمحن بن القاسم بن ُممد بن‬
‫أب بكر‪.‬‬

‫‪ 2‬كتاب اثلقات لبن حبان (‪ ،)8/118‬فضائل الصحابة ألمحد بن حنبل (‪ ،)1/160‬فضائل الصحابة‬
‫لدلارقطين (ص ‪)87‬‬
‫‪ 3‬سري أعَّلم اَلبَّلء (‪)6/260‬‬
‫‪ 4‬الاريخ الكبري لبن أب خيثمة (‪)2/333‬‬
Addendum
148
Musaddad ibn Musarhad said in his Musnad: Yaḥyā

informed us, from Jaʿfar ibn Muḥammad that he once
mentioned Abū Bakr and praised him, and he then said, “He
has fathered me twice.”(1)
The Sunni scholar, al-Lālakāʾī (d. 418), reported this
tradition through another isnād back to Jaʿfar, and he then
explained it saying, “The meaning of this statement is that Abū
Bakr was his double grandfather. That is because Jaʿfar’s
mother is Um Farwa bint al-Qāsim ibn Muḥammad ibn Abī
Bakr al-Ṣiddīq. She is the wife of his father, Muḥammad ibn ʿAlī
ibn al-Ḥusayn. Um Farwa’s mother is Asmāʾ bint ʿAbdirraḥmān
ibn Abī Bakr al-Ṣiddīq. Abū Bakr therefore is his grandfather
in two ways.”(2)
Abū Saʿd al-Sammān said in Kitāb al-Muwāfaqa Bayn Ahl
al-Bayt Wa-l-Ṣaḥāba : Abū al-ʿAbbās Aḥmed ibn Muḥammad
ibn al-Ḥusayn al-Muḏakkir informed us, Muḥammad ibn Qārin
informed us, Abū Ḥātim Muḥammad ibn Idrīs informed us,
Qabīṣa ibn ʿUqba informed us, al-Ḥasan ibn Ṣāliḥ ibn Ḥay
informed us.
[A-Sammān said]: Abū al-Ḥusayn ʿAlī ibn Muḥammad al-
Marzī also informed us, ʿAbdurrāḥmān ibn Abī Ḥātim al-
Ḥanẓalī informed us, Abū Zurʿa informed us, Qabīṣa ibn ʿUqba
informed us, al-Ḥasan ibn Ṣāliḥ informed us, he said: I heard
Jaʿfar ibn Muḥammad say, “I disavow anyone who speaks of
Abū Bakr and ʿUmar in any manner that is not good.”(3)
1 Al-Maṭālib al-ʿĀliya of Ibn Ḥajar (15/733)

2 Sharḥ Uṣūl Iʿtiqād Ahl al-Sunnah Wa-l-Jamāʿa (p. 1301)
3 Kitāb al-Muwāfaqa Bayn Ahl al-Bayt Wa-l-Ṣaḥāba (p. 46), Faḍāʾil al-
Ṣaḥāba of al-Dāraquṭnī (p. 88)
‫‪149‬‬
‫قال مسدد بن مّسهد‪ :‬ثنا حيىي‪ ،‬عن جعفر بن ُممد‪ " ،‬أنه ذكر أبا بكر‪ ،‬فأثىن‬
‫(‪)1‬‬
‫عليه‪ ،‬وقال‪ :‬ودلن مرتني‪".‬‬
‫وروى الَّللاكئ هذا الب من طريق آخر‪ ،‬ثم شحه قائَّل‪" :‬معىن هذا الَكم أن أبا‬
‫بكر جده مرتني ؛ وذلك أن أم جعفر بن ُممد يه أم فروة بنت القاسم بن ُممد بن أب‬
‫بكر الصديق‪ ،‬ويه زوجة أبيه ُممد بن لَع بن احلسني‪ ،‬وأم أم فروة يه أسماء بنت‬
‫(‪)2‬‬
‫عبد الرمحن بن أب بكر الصديق‪ ،‬فأبو بكر جده من وجهني‪".‬‬
‫قال أبو سعد السمان ف كتاب «املوافقة بني أهل ابليت والصحابة»‪ :‬أخبنا أبو‬
‫العباس أمحد بن ُممد بن احلسني املذكر‪ ،‬أنبأنا ُممد بن قارن‪ ،‬حدثنا أبو حاتم ُممد‬
‫بن إدريس‪ ،‬حدثنا قبيصة بن عقبة‪ ،‬حدثنا احلسن بن صالح بن يح‪.‬‬
‫ح وأخبنا أبو احلسني لَع بن ُممد املرزي‪ ،‬حدثنا عبد الرمحن بن أب حاتم‬
‫احلنظل‪ ،‬حدثنا أبو زرعة‪ ،‬حدثنا قبيصة بن عقبة‪ ،‬حدثنا احلسن بن صالح‪ ،‬قال‪ :‬سمعت‬
‫(‪)3‬‬
‫جعفر بن ُممد يقول‪" :‬أنا بريء ممن ذكر أبا بكر وعمر إل بري‪".‬‬
‫‪ 1‬املطالب العايلة بزوائد املسانيد اثلمانية (‪)15/733‬‬

‫‪ 2‬شح أصول اعتقاد أهل السنة واجلماعة (ص ‪)1301‬‬
‫‪ 3‬كتاب املوافقة بني أهل ابليت والصحابة (ص ‪ ،)46‬فضائل الصحابة لدلارقطين (ص ‪)88‬‬
Addendum
150
Al-Dāraquṭnī said in Faḍāʾil al-Ṣaḥāba: Ismāʿīl ibn

Muḥammad al-Saffār informed us, he said: Abū Yaḥyā al-Rāzī
Jaʿfar ibn Muḥammad informed us, he said: Muḥammad ibn
Mihrān informed us, he said: Yaḥyā ibn Sulaym al-Ṭāʾifī
informed us, from Jaʿfar ibn Muḥammad, he said, “The vile ones
of Iraq claim that we disparage Abū Bakr and ʿUmar whilst they
both were my fathers!”(1)
This tradition’s isnād is decent, and it cites Jaʿfar al-Ṣādiq
stating that Abū Bakr and ʿUmar were his fathers. As for Jaʿfar’s
descent from Abū Bakr, it is well-known and elucidated.
Though Jaʿfar was not a direct descendant of ʿUmar, ʿUmar was
married to Jaʿfar’s great-grandaunt, Um Kulthūm bint ʿAlī ibn
Abī Ṭālib, so ʿUmar was akin to his great-grandfather in that
respect. And Allah knows best. May Allah bestow mercy upon
them all.
Ibn Shabba said in Akhbār al-Madīna: ʿAffān informed us,
he said: Wuhayb informed us, he said: Jaʿfar ibn Muḥammad
informed us, from his father that when ʿUmar ibn al-Khaṭṭāb
was struck, he sent to the people, asking, “Was this
premeditated by you?” ʿAlī therefore replied, “Premeditated by
us?! By Allah, I wish that Allah could take from our lives and
add to yours!”(2)
Ibn Abī Shayba said in his Muṣannaf : Wakīʿ informed us,
he said: Sufyān informed us, from Jaʿfar, from his father, he
said, “When ʿUmar established the stipend registries, he
consulted the people and said, 'With whom should I begin?’ He
was told, ‘Start with yourself.’ ʿUmar replied, ‘No. Rather, I will
start with the closest in kinship to the Prophet ‫ﷺ‬, followed by
those closer in kinship.’ He thus commenced with them.”(3)

3 Muṣannaf Ibn Abī Shayba (17/485, 17/483)
‫‪151‬‬
‫قال ادلارقطين ف كتاب «فضائل الصحابة»‪ :‬حدثنا إسماعيل بن ُممد الصفار‪ ،‬قال‪:‬‬
‫نا أبو حيىي الرازي جعفر بن ُممد‪ ،‬قال‪ :‬نا ُممد بن مهران‪ ،‬قال‪ :‬نا حيىي بن سليم‬
‫الطائف‪ ،‬عن جعفر بن ُممد‪ ،‬قال‪ " :‬إن البثاء من أهل العراق يزعمون أنا نقع ف أب‬
‫(‪)1‬‬
‫بكر وعمر‪ ،‬وهما وادلاي‪".‬‬
‫إسناده صالح‪ ،‬وفيه نص ىلع أن أبا بكر وعمر وادلا جعفر الصادق‪ .‬أما كون أب‬
‫بكر جده فمشهور مفصل‪ .‬وأما عمر‪ ،‬فهو وإن لم يكن جد جعفر من جهة ادلم إل أنه‬
‫صهر جده لَع بن أب طالب‪ ،‬فقد َكنت أم لكثوم بنت لَع بن أب طالب – ويه عمة‬
‫جده زين العابدين – حتت عمر‪ ،‬فهو َكجلد ل من هذه اجلهة‪ .‬واهلل أعلم‪ ،‬ورض اهلل‬
‫عنهم أمجعني‪.‬‬
‫قال ابن شبة ف كتاب «أخبار املدينة»‪ :‬حدثنا عفان‪ ،‬قال‪ :‬حدثنا وهيب‪ ،‬قال‪ :‬حدثنا‬
‫جعفر بن ُممد‪ ،‬عن أبيه أن عمر رض اّلل عنه لما أصيب أرسل إىل اَلاس‪ ،‬فقال‪ :‬هل‬
‫َكن هذا عن مأل منكم؟ فقال لَع‪ :‬أعن مأل منا؟ إن واّلل لوددت أن اّلل نقص من‬
‫(‪)2‬‬
‫آجاَلا ف أجلك‪.‬‬
‫قال ابن أب شيبة ف مصنفه‪ :‬حدثنا وكيع‪ ،‬قال‪ :‬حدثنا سفيان‪ ،‬عن جعفر‪ ،‬عن أبيه‪،‬‬
‫قال‪ :‬لما وضع عمر بن الطاب ادلواوين استشار اَلاس‪ ،‬فقال‪ " :‬بمن أبدأ؟ "‪ ،‬قال‪ :‬ابدأ‬
‫(‪)3‬‬
‫بنفسك ؟ قال‪ " :‬ل‪ ،‬ولكين أبدأ باألقرب فاألقرب من رسول اّلل ﷺ‪ "،‬فبدأ بهم‪.‬‬

‫‪ 2‬أخبار املدينة لبن شبة (‪)3/150‬‬
‫‪ 3‬مصنف ابن أب شيبة (‪)17/483 ،17/485‬‬
Addendum
152
This is a merit of the Commander of the Faithful ʿUmar

reported by Jaʿfar al-Ṣādiq and his father. It illustrates ʿUmar’s
justice and prioritization of the Prophet’s ‫ ﷺ‬kin over himself
and his own family.
Ibn Saʿd said in Kitāb al-Ṭabaqāt al-Kabīr: Khālid ibn
Makhlad informed us, Sulaymān ibn Bilāl informed us, he said:
Jaʿfar ibn Muḥammad informed me, from his father, he said,
“ʿUmar ibn al-Khaṭṭāb had al-Ḥasan and al-Ḥusayn’s stipends
equal to their father’s stipend.”(1)
This tradition is similar to the previous tradition, as it
presents Jaʿfar al-Ṣādiq highlighting ʿUmar’s prioritization of
the Prophet’s ‫ ﷺ‬kin in their entitlements. The context of this
tradition is that children’s stipends usually were less than those
of adults, but ʿUmar cherished al-Ḥasan and al-Ḥusayn and
gave them an exception.
Ibn Saʿd said in Kitāb al-Ṭabaqāt al-Kabīr : Khālid ibn
Makhlad and Abū Bakr ibn ʿAbdillāh ibn Abī Uways both
informed us, they said: Sulaymān ibn Bilāl informed us, he said:
Jaʿfar ibn Muḥammad informed us, from his father, he said,
“When cloaks from Yemen were delivered to ʿUmar, he began
distributing the clothes to the people. They thus departed with
the cloaks, and ʿUmar was seated between the Prophet’s ‫ﷺ‬
grave and pulpit as the people approached him, greeted him,
and supplicated for him.
Then, al-Ḥasan and al-Ḥusayn, the sons of ʿAlī, exited the
house of their mother, Fāṭima, surpassing the people, as
Fāṭima’s house was inside the Mosque. Al-Ḥasan and al-
Ḥusayn were not wearing any of those cloaks. ʿUmar therefore
frowned and said, ‘By Allah, I am not pleased by my
distribution of the clothes among you.’
1 Kitāb al-Ṭabaqāt al-Kabīr of Ibn Saʿd (6/407), Tārīkh Dimashq (14/176)

‫‪153‬‬
‫وهذه منقبة ألمري املؤمنني عمر رواها جعفر الصادق عن أبيه‪ ،‬وفيها بيان عدل‬
‫أمري املؤمنني وإيثاره آل بيت اَلب ﷺ ىلع نفسه وأهل بيته‪.‬‬
‫قال ابن سعد ف «كتاب الطبقات الكبري»‪ :‬أخبنا خادل بن مدل‪ ،‬قال‪ :‬حدثنا سليمان‬
‫بن بَّلل‪ ،‬قال‪ :‬حدثين جعفر بن ُممد‪ ،‬عن أبيه‪ ،‬قال‪" :‬جعل عمر بن الطاب عطاء‬
‫(‪)1‬‬
‫احلسن واحلسني مثل عطاء أبيهما رض اهلل عنه‪".‬‬
‫وهذا الب كسابقه‪ ،‬إذ فيه بيان عدل أمري املؤمنني مع أهل ابليت وإيثاره إياهم ىلع‬
‫سائر اَلاس‪ .‬واكنت العادة أن يكون عطاء الطفل أقل من عطاء الكبري‪ ،‬إل أن أمري‬
‫املؤمنني استثىن حسنا وحسينا من ذلك فزاد ف عطائهم‪ .‬رض اهلل عنهم أمجعني‪.‬‬
‫قال ابن سعد ف «كتاب الطبقات الكبري»‪ :‬حدثنا خادل بن مدل وأبو بكر بن عبد‬
‫اهلل بن أب أويس‪ ،‬قال‪ :‬حدثنا سليمان بن بَّلل‪ ،‬قال‪ :‬حدثين جعفر بن ُممد‪ ،‬عن أبيه‪،‬‬
‫قال‪ :‬قدم ىلع عمر حلل من ايلمن فكسا اَلاس‪ ،‬فراحوا ف احللل وهو بني القب واملنب‬
‫جالس‪ ،‬واَلاس يأتونه فيسلمون عليه ويدعون‪.‬‬
‫فخرج احلسن واحلسني ابنا لَع من بيت أمهما فاطمة بنت رسول اهلل ﷺ يتخطيان‬
‫اَلاس – واكن بيت فاطمة ف جوف املسجد – ليس عليهما من تلك احللل يشء‪ ،‬وعمر‬
‫قاطب صار بني عينيه‪ ،‬ثم قال‪ :‬واهلل ما هنان ما كسوتكم‪.‬‬
‫‪ 1‬كتاب الطبقات الكبري لبن سعد (‪ ،)6/407‬تاريخ دمشق لبن عساكر (‪)14/176‬‬
Addendum
154
The people responded, ‘Why, O Commander of the

Faithful? You have clothed your subjects and done well.’ ʿUmar
replied, “Because of the two boys who were surpassing the
people. They were not wearing any of those cloaks, as they
were too young for them.’
ʿUmar then wrote to his governor in Yemen, ‘Send me two
cloaks for Ḥasan and Ḥusayn, and do so quickly.’ The governor
therefore sent two cloaks, and ʿUmar gifted them to both of
them.”(1)
Ibn Saʿd said in Kitāb al-Ṭabaqāt al-Kabīr: Anas ibn ʿIyāḍ al-
Laythī informed us, from Jaʿfar ibn Muḥammad, from his father
that when ʿUmar ibn al-Khaṭṭāb was washed, shrouded, and
lifted on his casket, ʿAlī stood before him, praised him, and said,
“By Allah, there is no inhabitant of the earth with whose scroll
of deeds I would wish to meet Allah more than this shrouded
one.”(2)
It was mentioned earlier that Zayd ibn ʿAlī, Jaʿfar’s uncle,
also reported this account. This tradition not only highlights
ʿAlī’s admiration of ʿUmar, but it also hints at ʿUmar’s
superiority to ʿAlī.
Al-Lālakāʾī reported with his isnād back to al-Darāwardī
that he said, “I observed Jaʿfar ibn Muḥammad approach and
convey his greetings to Allah’s Messenger ‫[ ﷺ‬in his grave]. He
then turned and conveyed his greetings to Abū Bakr and
ʿUmar. He saw me as though I was surprised or pleased by what
he had done, so he said, ‘By Allah, this is the faith that I adhere
to before Allah. By Allah, I am not pleased with being given the
entire Dunyā in exchange for praying that Allah humiliate
Muʿāwiya or do such-and-such to him.’”(3)

‫‪155‬‬
‫قالوا‪ :‬لم يا أمري املؤمنني؟ كسوت رعيتك وأحسنت‪ .‬قال‪ :‬من أجل الغَّلمني‬
‫يتخطيان اَلاس ليس عليهما منها يشء‪ ،‬كبت عنهما وصغرا عنها‪.‬‬
‫ثم كتب إىل صاحب ايلمن‪" :‬أن ابعث إيل حبلتني حلسن وحسني‪ ،‬وعجل‪ ".‬فبعث‬
‫(‪)1‬‬
‫إيله حبلتني‪ ،‬فكساهما‪.‬‬
‫قال ابن سعد ف «كتاب الطبقات الكبري»‪ :‬أخبنا أنس بن عياض اللييث‪ ،‬عن جعفر‬
‫بن ُممد‪ ،‬عن أبيه أن عليا لما غسل عمر بن الطاب وكفن ومحل ىلع سيره‪ ،‬وقف‬
‫عليه لَع فأثىن عليه وقال‪" :‬واهلل ما ىلع األرض رجل أحب إيل أن ألق اهلل بصحيفته‬
‫(‪)2‬‬
‫من هذا المسّج باثلوب‪".‬‬
‫وقد ذكر هذا الب فيما مىض من رواية زيد بن لَع عم جعفر الصادق‪ .‬وهذا الب‬
‫دلله ِصحية ىلع تعظيم لَع لعمر‪ ،‬بل فيه إشارة إىل إقرار لَع بأفضلية عمر بن الطاب‪.‬‬
‫رض اهلل تعاىل عنهم أمجعني‪.‬‬
‫قال الَّللاكئ ف «شح أصول العتقاد»‪ :‬أنا عبد [عبيد] اّلل بن ُممد بن أمحد‪ ،‬أنا‬
‫عبد اّلل بن إسماعيل الهاشم‪ ،‬قال‪ :‬نا ُممد بن يوسف الطباع‪ ،‬قال‪ :‬نا مصعب الزبريي‪،‬‬
‫قال‪ :‬نا ادلراوردي‪ ،‬قال‪ :‬رأيت جعفر بن ُممد جاء فسلم ىلع رسول اّلل ﷺ‪ ،‬ثم انثىن‬
‫فسلم ىلع أب بكر وعمر‪ ،‬فرآن كأن تعجبت أو قال‪ :‬سين‪ .‬قال‪ :‬فقال‪ :‬واّلل إن هذا‬
‫ادلين اذلي أدين اّلل به‪ ،‬واّلل ما يّسين أن قلت لمعاوية‪ :‬خزاه اّلل أو فعل اّلل به‪ ،‬وأن‬
‫(‪)3‬‬
‫يل ادلنيا‪.‬‬
‫‪ 1‬كتاب الطبقات الكبري (‪)6/407‬‬

‫‪ 2‬كتاب الطبقات الكبري (‪)3/343‬‬
Addendum
156
ʿAbdullāh ibn Ismāʿīl al-Hashimī in this isnād is ʿAbdullāh

ibn Ismāʿīl ibn Ibrāhīm ibn ʿĪsā ibn ʿAbdillāh ibn Muḥammad
ibn ʿAlī ibn ʿAbdillāh ibn al-ʿAbbās, a reliable Hashemite.(1)
Ibn Abī Khaythama said in his Tārīkh: ʿUbaydullāh ibn
ʿUmar informed us, he said: Sufyān informed us, from Jaʿfar ibn
Muḥammad, from his father, he said, “Abū Bakr’s household
(Āl Abī Bakr) during the Prophet’s ‫ ﷺ‬life used to be referred to
as the ‘Prophet’s household (Āl al-Nabī)’.”(2)
This tradition is authentic to al-Bāqir and al-Ṣādiq, and it
illustrates the intimate ties that existed between Abū Bakr, the
Prophet ‫ﷺ‬, and their respective families. The reasons behind
such intimate ties are multifaceted: (1) Abū Bakr was the
Prophet’s ‫ ﷺ‬best friend, (2) Abū Bakr was his father-in-law, and
(3) Abū Bakr married Jaʿfar ibn Abī Ṭālib’s widow, Asmāʾ bint
ʿUmays, thereby raising Jaʿfar’s orphans as his stepchildren.
Jaʿfar’s children were from the Prophet’s ‫ ﷺ‬household.
Imām Mālik said, “I have not encountered anyone that I
emulate doubting Abū Bakr and ʿUmar’s precedence.” (3) It is
known that Imām Mālik studied under Jaʿfar, so his observation
here spans him and other Hashemite scholars he met.
14. Isḥāq (al-Muʾtaman) ibn Jaʿfar ibn Muḥammad ibn ʿAlī ibn
al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib
Isḥāq was one of Jaʿfar al-Ṣādiq’s children. Ibn Ḥibbān (d.
354) said, “He is from the inhabitants of Medina. He transmits
from ʿAbdullāh ibn Jaʿfar al-Makhramī and Mālik ibn Anas.
Ibrāhīm ibn al-Munḏir al-Ḥizāmī transmitted from him. He
used to err [in transmission].”(4)
1 Tārīkh Baghdād (11/63)

2 Al-Tārīkh al-Kabīr of Ibn Abī Khaythama (2/888)
3 Musnad al-Muwaṭṭaʾ of al-Jawharī (p. 110)
‫‪157‬‬
‫وعبد اهلل بن إسماعيل اهلاشم بإسناد هذا الب هو عبد اهلل بن إسماعيل بن‬
‫(‪)1‬‬
‫إبراهيم بن عيس بن عبد اهلل بن ُممد بن لَع بن عبد اهلل بن العباس‪ ،‬واكن ثقة‪.‬‬
‫قال ابن أب خيثمة ف «الاريخ الكبري»‪ :‬وحدثنا عبيد اّلل بن عمر‪ ،‬قال‪ :‬نا سفيان‪،‬‬
‫عن جعفر بن ُممد‪ ،‬عن أبيه‪ ،‬قال‪َ :‬كن آل أب بكر يسمون ىلع عهد اَلب ﷺ آل‬
‫(‪)2‬‬
‫اَلب‪.‬‬
‫هذا إسناد صحيح إىل الصادق وابلاقر‪ ،‬وفيه بيان ما َكن بني اَلب ﷺ وأب بكر‬
‫وآهلما من املودة والقرب‪ .‬وأسباب هذه املودة تتعدد‪ ،‬فإن أبا بكر َكن َكلليل لرسول‬
‫اهلل ﷺ‪ ،‬واكن فوق ذلك صهره ﷺ‪ .‬ثم إن أبا بكر تزوج امرأة جعفر بن أب طالب بعد‬
‫استشهاده فنشأ أيتام جعفر ف حجر أب بكر‪ ،‬وهم من آل اَلب ﷺ‪.‬‬
‫قال اجلوهري ف «مسند املوطأ»‪ :‬حدثنا أمحد بن احلسن‪ ،‬قال‪ :‬قال لَع وسمعت‬
‫هارون‪ ،‬يقول‪ :‬سمعت ابن وهب‪ ،‬يقول‪ :‬قال مالك‪" :‬ما أدركت أحدا ممن اقتدي به يشك‬
‫ف تقديم أب بكر وعمر رض اّلل عنهم‪ )3(".‬ومعلوم أن مالاك أخذ العلم عن جعفر‬
‫الصادق‪ ،‬فقول هنا يشمله وغريه ممن أدركهم من علماء بين هاشم املقتدى بهم‪.‬‬
‫‪.14‬إسحاق املؤتمن بن جعفر بن ُممد بن لَع بن احلسني بن لَع بن أب طالب‬
‫وإسحاق هو أحد بين جعفر الصادق‪ .‬قال فيه ابن حبان ف «كتاب اثلقات»‪" :‬من‬
‫أهل المدينة‪ .‬يروي عن عبد اّلل بن جعفر املخريم ومالك بن أنس‪ .‬روى عنه إبراهيم‬
‫(‪)4‬‬
‫بن المنذر احلزايم‪َ .‬كن يطىء‪".‬‬
‫‪ 1‬تاريخ بغداد (‪)11/63‬‬

‫مسند املوطأ للجوهري (ص ‪)110‬‬ ‫‪3‬‬
Addendum
158
Isḥāq was the husband of al-Sayyida Nafīsa bint al-Ḥasan

ibn Zayd ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib, who is a renowned
figure in Egyptian lore.(1)
Ibn Shabba said in Akhbār al-Madīna: Ibrāhīm ibn al-
Munḏir informed us, he said: Isḥāq ibn Jaʿfar ibn Muḥammad
informed us, he said: ʿAbdullāh ibn Jaʿfar ibn al-Miswar
informed us, from Um Bakr bint al-Miswar, from her father, he
said, “A man once naʿā(2) ʿUmar ibn al-Khaṭṭāb, so he asked
ʿUmar to halt, to which ʿUmar halted. The man then said to
ʿUmar, ‘O Commander of the Faithful, shall you appoint me to
an official post?’ ʿUmar then walked while striking his own
forehead, saying, ‘Subḥān Allāh! This man nearly tempted me!
He said what he had said, and I do not approve of any official
post for him.’”(3)
The meaning of this tradition, at first, may seem elusive,
but it is elucidated in the tradition immediately before it in Ibn
Shabba’s Akhbār al-Madīna.(4) ʿUmar was initially impressed by
a man’s character, even considering that man for an official
post. However, once the man preemptively requested
appointment to an official post, ʿUmar recognized his
unsuitability for an official post, ultimately banning him from
such a role.
Some prophetic traditions prohibit requesting leadership
roes,(5) and similar sentiments are recorded from ʿUmar ibn al-
Khaṭṭāb.(6)

2 The original Arabic uses the term, “‫نعى‬,” and I am uncertain of its
intended meaning in this context, so I transliterated the term.
3 Akhbār al-Madīna of Ibn Shabba (3/73-74)
5 Ṣaḥīḥ al-Bukhārī (6/2443), Ṣaḥīḥ Muslim (4/1273-1274)
‫‪159‬‬
‫وإسحاق هذا هو زوج السيدة نفيسة بنت احلسن بن زيد بن احلسن بن لَع بن أب‬
‫(‪)1‬‬
‫طالب اليت ذاع صيتها واشتهرت حاكياتها عند املرصيني‪.‬‬
‫قال ابن شبة ف كتاب «أخبار املدينة»‪ :‬حدثنا إبراهيم بن المنذر‪ ،‬قال‪ :‬حدثنا‬
‫إسحاق بن جعفر بن ُممد‪ ،‬قال‪ :‬حدثين عبد اّلل بن جعفر بن المسور‪ ،‬عن أم بكر‬
‫بنت المسور‪ ،‬عن أبيها‪ :‬أن رجَّل نع عمر بن الطاب رض اّلل عنه‪ ،‬فاستوقفه فوقف‪،‬‬
‫فقال‪ :‬يا أمري المؤمنني تستعملين؟ فأقبل عمر رض اّلل عنه يّضب ىلع جبينه ويقول‪:‬‬
‫(‪)2‬‬
‫"سبحان اّلل‪ ،‬إن َكد هذا يلغرين‪ ،‬لقد قال ما قال‪ ،‬وإن ل أرّض ل عمَّل‪".‬‬
‫ومعىن هذا الب بيانه ف الب اذلي سبقه ف كتاب «أخبار املدينة»‪ )3(،‬وهو أن أمري‬
‫املؤمنني رض اهلل عنه َكن قد اعجب بذاك الرجل وظنه أهَّل لَّلستعمال واِلمارة‪ .‬فلما‬
‫بادره الرجل طابلا اِلمارة‪ ،‬أدرك أمري املؤمنني عدم أهليته هلا‪ ،‬وذكر أنه َكد أن يغرت به‬
‫فيويله شيئا من أعمال املسلمني‪ ،‬وأعرض عنه وأب أن يستعمله‪.‬‬
‫وقد وردت أخبار نبوية ف اَله ىع استعمال طالب اِلمارة‪)4(،‬بل قد وردت أخبار‬
‫عن أمري املؤمنني عمر ف هذا املعىن أيضا‪ )5(،‬وباهلل الوفيق واثلقة‪.‬‬
‫‪ 1‬تاريخ اِلسَّلم لَّلهب (‪)5/209‬‬

‫‪ 2‬كتاب أخبار املدينة لبن شبة (‪)3/73-74‬‬
‫‪ 3‬كتاب أخبار املدينة لبن شبة (‪)3/73‬‬
‫‪ 4‬صحيح ابلخاري (‪ ،)6/2443‬صحيح مسلم (‪)4/1273-1274‬‬
‫‪ 5‬كتاب أخبار املدينة لبن شبة (‪)3/74‬‬
Addendum
160
This report presents Isḥāq ibn Jaʿfar transmitting a tradition

highlighting ʿUmar ibn al-Khaṭṭāb’s scrupulousness and
meticulousness in reign when selecting his officials and
deputies, which is a reflection of his justice and compassion
toward his subjects.
15. Al-Ḥusayn ibn ʿĪsā ibn Zayd ibn ʿAlī ibn al-Ḥusayn ibn ʿAlī
ibn Abī Ṭālib
Al-Ḥusayn ibn ʿĪsā was a relatively obscure grandson of the
aforementioned Zayd ibn ʿAlī. Abū Ḥātim al-Rāzī (d. 277) said,
“He transmitted from his father. ʿAmr ibn Ḥammād ibn Ṭalḥa
al-Qannād transmitted from him.”(1)
Al-Dāraquṭnī said in Faḍāʾil al-Ṣaḥāba: Aḥmed ibn
Muḥammad ibn Ismāʿīl al-Sūṭī informed us, he said: Aḥmed ibn
Mulāʿib informed us, he said: ʿAmr ibn Ḥammād ibn Ṭalḥa
informed us, he said: Ḥusayn ibn ʿĪsā ibn Zayd informed us,
from his father that Zayd ibn ʿAlī said, “The Kharijites
dissociated from those beneath Abū Bakr and ʿUmar, and they
were unable to say anything in their regard. You, however,
have set out and surpassed that by dissociating from them both!
Who is left after that?! By Allah, there is no one left except that
you have dissociated from him.”(2)
In this tradition, Zayd is quoted addressing the Rāfiḍa who
dissociated from Abū Bakr and ʿUmar, and it is confirmed that
Ḥusayn ibn ʿĪsā ibn Zayd reported this tradition. This report
explains Zayd’s earlier tradition, where he said, “Dissociation
from Abū Bakr and ʿUmar is dissociation from ʿAlī.” It also
embodies an affirmation of Abū Bakr and ʿUmar’s supremacy.
1 Kitāb al-Jarḥ Wa-l-Taʿdīl of Ibn Abī Ḥātim (3/60)

‫‪161‬‬
‫والقصد من إيراد هذا الب أن إسحاق بن جعفر قد رواه وفيه بيان حرص ودقة‬
‫أمري املؤمنني عند اختيار عمال وانتقائهم‪ ،‬وما ذاك إل من عدل ورأفته برعيته‪.‬‬
‫‪.15‬احلسني بن عيس بن زيد بن لَع بن احلسني بن لَع بن أب طالب‬
‫وحسني بن عيس بن زيد هو أحد أحفاد زيد بن لَع‪ ،‬وفيه جهالة‪ .‬قال أبو حاتم‬
‫الرازي كما ف كتاب «اجلرح والعديل»‪" :‬روى عن أبيه‪ .‬روى عنه عمرو بن محاد بن‬
‫(‪)1‬‬
‫طلحة القناد‪".‬‬
‫قال ادلارقطين ف «فضائل الصحابة»‪ :‬حدثنا أمحد بن ُممد بن إسماعيل السوط‪،‬‬

‫قال‪ :‬نا أمحد بن مَّلعب‪ ،‬قال‪ :‬نا عمرو بن محاد بن طلحة‪ ،‬نا حسني بن عيس بن زيد‪،‬‬
‫عن أبيه‪ ،‬قال زيد بن لَع رض اّلل عنه‪ " :‬انطلق الوارج فبئت ممن دون أب بكر‬
‫وعمر‪ ،‬ولم يستطيعوا أن يقولوا فيهما شيئا‪ .‬وانطلقتم أنتم فظفرتم فوق ذلك فبئتم‬
‫(‪)2‬‬
‫منهما‪ ،‬فمن بيق؟ فواهلل ما بيق أحد إل برئتم منه!"‬
‫وزيد ف هذا الب ياطب الرافضة اذلين تبؤوا من الشيخني‪ .‬وقد صح إسناد هذا‬
‫الب إىل احلسني بن عيس‪ ،‬فثبت أنه حك هذا الب عن أبيه عن جده‪ .‬وهو شح لب‬
‫زيد املتقدم حيث قال‪" :‬الباءة من أب بكر وعمر الباءة من لَع‪ ".‬وفيه إقرار بأفضلية‬
‫الشيخني‪.‬‬
‫‪ 1‬كتاب اجلرح والعديل لبن اب حاتم (‪)3/60‬‬

Addendum
162
16. A Son of ʿUbaydullāh ibn Mūsā (al-Kāẓim) ibn Jaʿfar ibn

Muḥammad ibn ʿAlī ibn al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib
ʿAbdulGhanī al-Maqdisī reported with his isnād to Isḥāq
ibn Rāhūya, who said, “I departed with Aḥmed ibn Ḥanbal on
his final pilgrimage. When we arrived to the mountain pass of
Medīna, we encountered an old man being carried on a
stretcher. His eyes eyebrows had descended onto his face due
to old age, and he had tied them with a band. He was
surrounded by old and young men, and one of them thereby
said, ‘Which of you is Aḥmed ibn Ḥanbal?’ The people then
pointed towards Aḥmed, and then man then approached him
until he stood before him. He inquired, ‘Are you Aḥmed ibn
Ḥanbal?’ Aḥmed replied, ‘That is what my mother claims.’
The man said, ‘Do you know me?’ Aḥmed replied, “By
Allah, no.’ The man said, ‘I am from the children of ʿUbaydullāh
ibn Mūsā ibn Jaʿfar ibn Muḥammad ibn ʿAlī ibn al-Ḥusayn ibn
ʿAlī ibn Abī Ṭālib. Last night, I saw the Prophet ‫ﷺ‬, Abū Bakr,
and ʿUmar in my dream, and they had crossed the bridge of
Baghdad. Then, the Messenger of Allah’s cloak fell off his right
side. You, Aḥmed, then approached and lifted the cloak until
you positioned it on the Messenger of Allah’s ‫ ﷺ‬shoulder. He,
Abū Bakr, and ʿUmar then turned to you and said, ‘Glad tidings
to you. Tomorrow, you will become our companion in Jannah.’’
An old man who attended with Aḥmed ibn Ḥanbal
explained, ‘The cloak that Aḥmed returned to the Messenger’s
shoulder is the Messenger’s Sunnah which Aḥmed returns to
the people.’ Whenever Aḥmed recollected this conversation, he
would prod at the ground with his finger and say, ‘I wish the
mountain had collapsed onto me before hearing any of that
speech!’ out of fear that it would make him complacent.”(1)
1 Al-Miḥna ʿAlā Imām Ahl al-Sunnah Aḥmed ibn Ḥanbal (p. 32-33). I was
unable to discern ʿUmar ibn Ibrāhīm and Abū al-Qāsim’s reliability in
the isnād. If they prove to be reliable, this is a nice account.
‫‪163‬‬
‫‪.16‬ابن لعبيد اهلل بن موَس بن جعفر بن ُممد بن لَع بن احلسني بن لَع بن أب طالب‬
‫قال عبد الغين املقديس ف كتاب «املحنة ىلع إمام أهل السنة أمحد بن حنبل»‪:‬‬
‫أخبنا أبو املحاسن عبد الرزاق بن إسماعيل بن ُممد بن عثمان القومسان بهمذان‪،‬‬
‫أخبنا احلافظ أبو شجاع شريويه بن شهردار بن شريويه ادليلم‪ ،‬أخبنا أبو العَّلء ُممد‬
‫بن طاهر العابد‪ ،‬أخبنا ُممد بن الفضل [قلت‪ :‬هو أبو سعد اهلمدان]‪ ،‬حدثنا أمحد بن‬
‫إبراهيم [قلت‪ :‬هو ابن تراكن]‪ ،‬حدثين عمر بن إبراهيم بن حيىي‪ ،‬حدثنا أبو القاسم عبيد‬
‫اّلل بن القاسم [قلت‪:‬هو القريش]‪ :‬سمعت أمحد بن ُممد املروذي يقول‪ :‬سمعت إسحاق‬
‫بن راهويه يقول‪ :‬خرجت مع أمحد بن حنبل ف آخر حجته اليت حج فيها‪ ،‬فلما أن ِصنا‬
‫ىلع عقبة املدينة فإذا نن بشيخ حيمل ف ُمفة‪ ،‬وقد سقط حاجباه ىلع عينيه من الكب‬
‫قد شدها بعصابة‪ ،‬وإذا حول مشيخة وشباب‪ ،‬وقائل يقول‪ :‬أيكم أمحد بن حنبل؟ فأومأ‬
‫اَلاس بأيديهم إىل أمحد‪ ،‬فأقبل الرجل حىت وقف بني يديه‪ ،‬فقال‪ :‬أنت أمحد بن ُممد بن‬
‫حنبل؟ قال ل‪ :‬كذلك تزعم أيم‪.‬‬
‫قال ل‪ :‬أتعرفين؟ قال‪ :‬امهلل ل‪ .‬قال‪ :‬أنا من ودل عبيد اّلل بن موَس بن جعفر بن‬
‫ُممد بن لَع بن احلسني بن لَع بن أب طالب‪ ،‬رأيت ابلارحة اَلب ﷺ وأبا بكر وعمر‬
‫ف املنام‪ ،‬واكنوا قد عبوا ىلع جّس بغداد‪ ،‬فسقط رداء رسول اّلل ﷺ عن شقه األيمن‪،‬‬
‫فأقبلت أنت يا أمحد فشلت الرداء حىت وضعته ىلع كتف رسول اّلل ﷺ‪ ،‬فالفت إيلك‬
‫اَلب ﷺ وأبو بكر وعمر رض اّلل عنهما‪ ،‬وقالوا لك‪ :‬أبرش‪ ،‬فإنك غدا رفيقنا ف اجلنة‪.‬‬
‫فقال شيخ ممن حّض ف ذلك مع أمحد بن حنبل‪ :‬إن الرداء اذلي رده أمحد ىلع كتف‬
‫رسول اّلل ﷺ سنة رسول اّلل ﷺ‪ ،‬يردها أمحد ىلع اَلاس‪ .‬قال‪ :‬فاكن أمحد إذا ذكر هذا‬
‫احلديث نكت بإصبعه األرض‪ ،‬ثم قال‪ :‬وددت لو أن اجلبل ساخ ب ‪-‬أو سار ب‪ -‬ولم‬
‫(‪)1‬‬
‫أسمع من هذا الَكم‪ .‬لك ذلك لَّل يتك أمحد ىلع يشء من القول‪.‬‬
‫‪ 1‬كتاب املحنة ىلع إمام أهل السنة أمحد بن حنبل لعبد الغين املقديس (ص ‪ .)33-32‬ولم أقف ىلع‬
‫حال عمر بن إبراهيم بن حيىي وأب القاسم القريش‪ ،‬فإن َكنا قد صدقا وضبطاه فاحلاكية مليحة‪.‬‬
Addendum
164
17. Al-Ḥasan (al-Muthannā) ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib
Al-Ḥasan al-Muthannā is prominent grandson of the
Commander of the Faithful ʿAlī and son of al-Ḥasan. During
his life, al-Ḥasan al-Muthannā co-managed ʿAlī ibn Abī Ṭālib’s
charities that were passed down within the family alongside
his first cousin, Zayn al-ʿAbidīn ʿAlī ibn al-Ḥusayn ibn ʿAlī ibn
Abī Ṭālib.(1)
Al-Ḥasan al-Muthannā transmitted ḥadīth from his father,
al-Ḥasan ibn ʿAlī, ʿAbdullāh ibn Jaʿfar ibn Abī Ṭālib, and his
wife and first cousin, Fāṭima bint al-Ḥusayn ibn ʿAlī ibn Abī
Ṭālib. Many transmitted from him;(2) however, he was
generally sparse in ḥadīth transmission and fatwā.(3) Al-Ḏahabī
(d. 748) said, “It is said that the Shia of Iraq used to tempt al-
Ḥasan with rulership though he used to despise them in faith.
He has lengthy accounts in the Tārīkh of Ibn Asākir, and he
was suitable for the caliphate.”(4) Al-Ḥasan died in the year
99.(5)
Ibn Isḥāq said in Kitāb al-Siyar Wa-l-Maghāzī: My father,
Isḥāq ibn Yasār, informed me, from Ḥasan ibn Ḥasan ibn ʿAlī
ibn Abī Ṭālib that he said, “When Um Kulthūm was widowed
from ʿUmar ibn al-Khaṭṭāb, her brothers, al-Ḥasan and al-
Ḥusayn, entered upon her and said to her, ‘As you know, you
are the mistress of all Muslim women and the daughter of their
mistress. By Allah, if you entrust ʿAlī with your marriage, he
will marry you to one of the orphans under his care. If you
otherwise wish to attain much wealth, you can attain it.’

2 Tahḏīb al-Kamāl Fī Asmāʾ al-Rijāl (6/90)
3 Siyar Aʿlām al-Nubalāʾ of al-Ḏahabī (4/483)
4 Siyar Aʿlām al-Nubalāʾ (4/487)
5 Siyar Aʿlām al-Nubalāʾ (4/486)
‫‪165‬‬
‫‪.17‬احلسن املثىن بن احلسن بن لَع بن أب طالب‬
‫واحلسن املثىن هو أحد مشاهري أحفاد لَع بن أب طالب وأبناء احلسن السبط رض‬
‫اهلل عنهم أمجعني‪ .‬واكن قد ويل صدقات جده لَع‪ ،‬واكن هو وابن عمه زين العابدين لَع‬
‫(‪)1‬‬
‫بن احلسني بن لَع بن أب طالب يتداولنها‪.‬‬
‫وقد روى احلسن املثىن عن أبيه احلسن بن لَع‪ ،‬وعبد اهلل بن جعفر بن أب طالب‪،‬‬
‫(‪)2‬‬
‫وابنة عمه وزوجه فاطمة بنت احلسني بن لَع بن أب طالب‪ .‬وقد روى عنه خلق كثري‪،‬‬
‫إل أنه َكن قليل الرواية والفتيا‪ )3(.‬قال اذلهب ف «سري أعَّلم اَلبَّلء»‪" :‬وقيل‪َ :‬كنت‬
‫شيعة العراق يمنون احلسن اِلمارة‪ ،‬مع أنه َكن يبغضهم ديانة‪ .‬ول أخبار طويلة ف‬
‫(‪)4‬‬
‫مات احلسن بن احلسن سنة تسع‬ ‫«تاريخ ابن عساكر»‪ ،‬واكن يصلح للخَّلفة‪".‬‬
‫(‪)5‬‬
‫وتسعني‪.‬‬
‫قال ابن إسحاق ف كتاب «السري واملغازي»‪ :‬حدثين وادلي إسحق بن يسار‪ ،‬عن‬
‫حسن بن حسن عن لَع بن أب طالب أنه قال‪ :‬ملا أيمت أم لكثوم ابنة لَع من عمر بن‬
‫الطاب دخل عليها حسن وحسني أخواها‪ ،‬فقال هلا‪ :‬إنك من قد عرفت سيدة نساء‬
‫املسلمني وابنة سيدتهن‪ ،‬وإنك واهلل لنئ أمكنت عليا من زمتك يلنكحنك بعض أيتامه‪.‬‬
‫ولنئ أردت أن تصيب بنفسك مال عظيما لصيبنه‪.‬‬
‫‪ 1‬صحيح ابلخاري (‪)4/1481‬‬

‫‪ 2‬تهذيب الكمال ف أسماء الرجال (‪)6/90‬‬
‫سري أعَّلم اَلبَّلء (‪)4/483‬‬ ‫‪3‬‬
Addendum
166
By Allah, as soon as they left, ʿAlī entered leaning on his

staff. He sat, praised and extolled Allah, and he then mentioned
their proximity to Allah’s Messenger ‫ﷺ‬. He said, ‘O children of
Fāṭima, you know your rank and precedence in my eyes to the
remainder of my children due to your proximity and kinship
with Allah’s Messenger ‫ﷺ‬.’ They replied, ‘You have spoken the
truth. Allah have mercy on you and reward you on our behalf.’
ʿAlī then said, ‘Daughter, Allah has granted you liberty in
your choice [for marriage], but I wish that you entrust it to me.’
She replied, ‘Father, by Allah, I am but a woman who desires
what women desire, and I would like to attain what other
women attain from the Dunyā. I want to oversee my own
affair.’
ʿAlī replied, ‘No! Daughter, by Allah, this is not your
opinion! This is nothing but these two’s opinion!’ He then
stood up and said, ‘By Allah, it is either that I will never speak
to either of them again or you will do as I wish!’ Al-Ḥasan and
al-Ḥusayn thus grabbed him by his clothes and said, ‘Father, sit
down! By Allah we have no patience over your forsaking!’ And
they told Um Kulthūm, ‘Entrust him with your marriage.’ She
replied, ‘I have done so.’
ʿAlī thus said, ‘I have married you to ʿAwn ibn Jaʿfar, a
young man.’ He then returned to his house and sent her 4,000
Dirhams. He then summoned his nephew, ʿAwn, and he
brought her to him.[..](1)
This tradition is authentic to al-Ḥasan, and it is insightful
for a variety of reasons. Not only does it affirm ʿUmar’s official
marriage to Um Kulthūm, but it may also implicitly affirm the
consummation of their marriage, contrary to what is claimed
by many misinformed Twelver polemicists.
1 Al-Siyar Wa-l-Maghāzī of Ibn Isḥāq (p. 250), al-Ḏurriyya al-Ṭāhira (p. 117)
‫‪167‬‬
‫فو اهلل ما قاما حىت طلع لَع متوكيا ىلع عصاه‪ ،‬فجلس فحمد اهلل وأثىن عليه ثم‬
‫ذكر منلهم من رسول اهلل ﷺ‪ ،‬وقال‪ :‬قد عرفتم منلكم يا بين فاطمة واثرتكم ىلع‬
‫سائر ودلي ملاكنكم من رسول اهلل ﷺ وقرابتكم منه‪ .‬فقالوا‪ :‬صدقت رمحك اهلل‬
‫وجزاك عنا خريا‪.‬‬
‫فقال‪ :‬أي بنية أن اهلل عز وجل قد جعل أمرك بيدك‪ ،‬فأنا أحب أن َتعليه بيدي‪.‬‬
‫فقالت‪ :‬أي أبة‪ ،‬واهلل إن لمرأة أرغب فيما يرغب فيه النساء‪ ،‬وأحب أن أصيب ما‬
‫تصيبه النساء من ادلنيا‪ ،‬فأنا أريد أن أنظر ف أمر نفس‪.‬‬
‫فقال‪ :‬ل واهلل يا بنية ما هذا من رأيك‪ ،‬ما هو إل من رأي هذين‪ .‬ثم قام فقال‪ :‬واهلل‬
‫ل أكلم رجَّل منهما أو تفعلني! فأخذا بثيابه فقال‪ :‬اجلس يا أبة فو اهلل ما ىلع هجرتك‬
‫من صب‪ ،‬اجعل أمرك بيده‪ .‬فقالت‪ :‬قد فعلت‪.‬‬
‫قال‪ :‬فإن قد زوجتك عون بن جعفر‪ ،‬وإنه لغَّلم‪ .‬ثم رجع إىل بيته فبعث إيلها بأربعة‬
‫(‪1‬‬
‫آلف‪ ،‬وبعث إىل ابن أخيه فأدخله عليها [‪.]...‬‬
‫هذا خب ثابت عن احلسن املثىن‪ ،‬وفيه فوائد شىت‪ .‬وقد نص هذ الب ىلع زواج‬
‫عمر بن الطاب من أم لكثوم بنت لَع‪ ،‬ومفهومه قد يفيد أيضا أن أمري املؤمنني بىن بها‪،‬‬
‫كما قد ثبت من أوجه آخرى كثرية‪ .‬وكثري من جهلة الرافضة يثبتون نكاحه إياها مع‬
‫نف دخول بها‪ ،‬وبعض حثالهم ينكر اَلاكح من أصله‪.‬‬
‫‪ 1‬كتاب السري واملغازي لبن إسحاق (ص ‪ ،)250‬كتاب اذلرية الطاهرة لدلولب (ص ‪)117‬‬
Addendum
168
18. Al-Ḥasan ibn Zayd ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib
Al-Ḥasan ibn Zayd was a notable Hasanid from Medina. He
was the father of the renowned al-Sayyida Nafīsa and the
father-in-law of the aforementioned Isḥāq ibn Jaʿfar al-Ṣādiq,
as stated earlier. He was the Abbasid governor of Medina for
five years during the reign of Abū Jaʿfar al-Manṣūr, and he was
then dismissed from his post and jailed. He was later released
from prison.(1)
Ibn Ḥibbān (d. 354) said, “He transmitted from his father
and ʿIkrima. Mālik ibn Anas, Muḥammad ibn Isḥāq, and the
people of Medina transmitted from him. His teknonym is Abū
Muḥammad, and his mother was a concubine. He died in al-
Ḥājir on the way to Mecca from Iraq in the year when al-Mahdī
returned, year 168.”(2)
Al-Ājurrī said in Kitāb al-Sharīʿa: Abū Muḥammad
ʿAbdullāh ibn Muḥammad ibn Nājiya informed us, he said:
Wahb ibn Baqiyya al-Wāsiṭī informed us, he said: ʿUmar ibn
Yūnus al-Yamāmī informed us, from ʿAbdullāh ibn ʿUmar (al-
Yamāmī), from al-Ḥasan ibn Zayd ibn Ḥasan that a group of
people from Iraq approached him and said, “O Abū
Muḥammad, [there is] a ḥadīth you transmit regarding Abū
Bakr and ʿUmar that we’ve heard of.” Al-Ḥasan replied, “Yes.
My father informed me, from his father, from ʿAlī ibn Abī Ṭālib
that he said, ‘I was once with the Messenger of Allah ‫ﷺ‬, and
Abū Bakr and ʿUmar then Approached. The Messenger of Allah
‫ ﷺ‬thus said, ‘ʿAlī, these two are the masters of the middle-aged
men of Jannah after the prophets and messengers.’’”(3)

‫‪169‬‬
‫‪.18‬احلسن بن زيد بن احلسن بن لَع بن أب طالب‬
‫واحلسن بن زيد هو أحد وجوه بين احلسن من أهل املدينة‪ ،‬وهو وادل السيدة نفيسة‬
‫وصهر زوجها إسحاق بن جعفر الصادق كما تقدم‪ .‬واكن وايل بين العباس ىلع املدينة‬
‫(‪)1‬‬
‫مخس سنني‪ ،‬ثم عزل وحبس‪ ،‬ثم أخرج من احلبس‪.‬‬
‫قال ابن حبان ف «كتاب اثلقات»‪" :‬يروي عن أبيه وعكرمة‪ .‬روى عنه مالك بن‬
‫أنس وُممد بن إسحاق وأهل المدينة‪ .‬كنيته‪ :‬أبو ُممد؛ أمه أم ودل‪ .‬مات باحلاجر وهو‬
‫(‪)2‬‬
‫يريد مكة من العراق ف السنة اليت رجع فيها املهدي‪ ،‬سنة ثمان وستني مائة‪".‬‬
‫قال اآلجري ف «كتاب الرشيعة»‪ :‬أنبأنا أبو ُممد عبد اّلل بن ُممد بن ناجية‪ ،‬قال‪:‬‬
‫حدثنا وهب بن بقية الواسطي‪ ،‬قال‪ :‬حدثنا عمر بن يونس ايلمايم‪ ،‬عن عبد اّلل بن‬
‫عمر‪ ،‬عن احلسن بن زيد بن احلسن ‪ ،‬قال‪ :‬جاءه نفر من العراق فقالوا‪ :‬يا أبا ُممد‪،‬‬
‫حديث بلغنا أنك حتدثه عن لَع بن أب طالب رض اّلل عنه ف أب بكر وعمر رض‬
‫اّلل عنهما‪ .‬فقال‪ :‬نعم‪ ،‬حدثين أب‪ ،‬عن أبيه‪ ،‬عن لَع بن أب طالب رض اّلل عنه‪ ،‬قال‪:‬‬
‫كنت عند رسول اّلل ﷺ فأقبل أبو بكر وعمر‪ ،‬فقال‪ " :‬يا لَع‪ ،‬هذان سيدا كهول أهل‬
‫(‪)3‬‬
‫اجلنة بعد اَلبيني والمرسلني‪.‬‬
‫‪ 1‬تاريخ بغداد للخطيب ابلغدادي (‪)8/269‬‬

Addendum
170
It is confirmed that al-Ḥasan reported this tradition, but he

likely erred in its isnād. The ḥadīth critics noted that al-Ḥasan’s
transmission from his father embodied more objectionable
traditions than his transmission from other sources.(1) His
transmission of this ḥadīth nonetheless demonstrates his
reverence of the Shaykhayn.
19. Ibrāhīm ibn al-Ḥasan ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib
Ibrāhīm was a notable Hasanid. Ibn Ḥibbān (d. 354) said
about him, “He was among the nobles of Medina’s inhabitants
and the notables of Ahlulbayt. He died in Medina.”(2)
Al-ʿUqaylī said in Kitāb al-Ḍuʿafāʾ al-Kabīr: Bishr ibn Mūsā
informed us, he said: ʿAbdullāh ibn Ṣāliḥ al-ʿIjlī informed us, he
said: Fuḍayl ibn Marzūq informed us, from Ibrāhīm ibn al-
Ḥasan, he said, “Al-Mughīra ibn Saʿīd entered upon me when I
was a young man. When I was a young man, I used to be
likened to the Messenger of Allah ‫ ﷺ‬in appearance. He thus
mentioned my kinship, similarity to the Prophet ‫ﷺ‬, and his
hope in me. He then mentioned Abū Bakr and ʿUmar, and he
cursed them and dissociated from them. I said, ‘O enemy of
Allah! In my presence?’ I therefore choked him severely.”
Fuḍayl inquired, “Your statement that you choked al-
Mughīra, did you mean verbal choking or something else?”
Ibrāhīm replied, “Rather, I choked him until his tongue
dangled!”(3)
Al-Mughīra referenced in this tradition was a notorious
Kufan Rāfiḍī who was eventually executed by Umayyad
authorities for heresy, sorcery and insurrection.(4)
1 Al-Kāmil Fī Ḍuʿafāʾ al-Rijāl (3/140)

3 Kitāb al-Ḍuʿafāʾ al-Kabīr of al-ʿUqaylī (3/608)
4 Mīzān al-Iʿtidāl of al-Ḏahabī (p. 1536-1537)
‫‪171‬‬
‫قد ثبت أن احلسن بن زيد روى هذا الب‪ ،‬إل أن الظاهر أنه وهم ف حاكية إسناده‪.‬‬
‫وقد نص بعض اَلقاد ىلع أن حديثه عن أبيه أنكر من حديثه عن غريه‪ )1(.‬ورواية‬
‫احلسن هلذا الب تدل ىلع حسن اعتقاده ف الشيخني‪.‬‬
‫‪.19‬إبراهيم بن احلسن بن احلسن بن لَع بن أب طالب‬
‫وإبراهيم هو أحد أجَّلء بين احلسن‪ ،‬وهو ابن عم احلسن بن زيد اذلي مىض ذكره‪.‬‬
‫قال ابن حبان ف كتاب «مشاهري علماء األمصار»‪" :‬من سادات أهل املدينة وجلة أهل‬
‫(‪)2‬‬
‫ابليت‪ ،‬مات باملدينة‪".‬‬
‫قال العقيل ف كتاب «الضعفاء الكبري»‪ :‬حدثنا برش بن موَس‪ ،‬قال‪ :‬حدثنا عبد‬
‫اّلل بن صالح العجل‪ ،‬قال‪ :‬حدثنا فضيل بن مرزوق‪ ،‬عن إبراهيم بن احلسن‪ ،‬قال‪ :‬دخل‬
‫لَع المغرية بن سعيد وأنا شاب – وكنت وأنا شاب أشبه برسول اّلل ﷺ – فذكر من‬
‫قرابيت وشبه وأمله ف‪ .‬قال‪ :‬ثم ذكر أبا بكر وعمر‪ ،‬فلعنهما وبرئ منهما‪ .‬قال‪ :‬قلت‪:‬‬
‫يا عدو اّلل! أعندي؟! قال‪ :‬فخنقته خنقا‪.‬‬
‫قال‪ :‬فقلت ل‪ :‬أرأيت قولك للمغرية‪ :‬فخنقته خنقا‪ ،‬أخنقته بالَكم أم بغريه؟ قال‪:‬‬
‫(‪)3‬‬
‫بل خنقته حىت أدلع لسانه‪.‬‬
‫واكن املغرية بن سعيد املذكور ف هذا الب أحد مشاهري الرافضة الكوفيني‪ ،‬وقد‬
‫(‪)4‬‬
‫قتله اعمل بين أمية بالكوفة ىلع الزندقة والشعوذة الروج بالسيف‪.‬‬
‫‪ 1‬كتاب الاكمل ف ضعفاء الرجال (‪)3/140‬‬

‫‪ 3‬كتاب الضعفاء الكبري للعقيل (‪)3/608‬‬
‫‪ 4‬مْيان العتدال لَّلهب (ص ‪)1537-1536‬‬
Addendum
172
Al-Dāraquṭnī said in Kitāb Fāḍāʾil al-Ṣaḥāba: Abū Bakr al-

Ādamī Aḥmed ibn Muḥammad ibn Ismāʿīl informed us, he said:
al-Faḍl ibn Sahl informed us, he said: Abū Aḥmed al-Zubayrī
informed us, he said: Fuḍayl ibn Marzūq informed us, he said: I
heard Ibrāhīm ibn al-Ḥasan ibn al-Ḥasan, ʿAbdullāh ibn al-
Ḥasan’s brother, say, “By Allah, the Rāfiḍa have insurrected
against us just as the Ḥarūriyya (Kharijites) insurrected against
ʿAlī ibn Abī Ṭālib!”(1)
20. ʿAbdullāh (al-Maḥḍ) ibn al-Ḥasan ibn al-Ḥasan ibn ʿAlī ibn
Abī Ṭālib
ʿAbdullāh was one of the Hasanid nobles, and he is Ibrāhīm
ibn al-Ḥasan’s brother. He was nicknamed “the Pure” (al-
Maḥḍ) because none of his maternal ancestors were
concubines.(2)
Ibn Ḥibbān (d. 354) described him, saying, “His mother is
Fāṭima bint al-Ḥusayn ibn ʿAlī. He was among the nobles and
worshipers from Medina’s inhabitants, and he was among the
scholars of Banī Hāshim. He died in Abū Jaʿfar’s prison in al-
Hāshimiyya.”(3) Muṣʿab al-Zubayrī (d. 236) said, “I did not see
our scholars honoring anyone like they did with ʿAbdullāh ibn
Ḥasan ibn Ḥasan, and Mālik transmitted from him the ḥadīth
on al-sadl.”(4)
Al-Lālakāʾī said in Sharḥ Uṣūl al-Iʿtiqād: ʿAbdullāh ibn
ʿUmar informed us by ijāza, he said: Muḥammad ibn Aḥmed
ibn Yaʿqūb informed us, he said: my grandfather informed us,
he said: Yaʿlā ibn ʿUbayd informed us, he said: Abū Khālid (al-
Aḥmar) informed us, he said, “ʿAbdullāh ibn al-Ḥasan was once
asked about Abū Bakr and ʿUmar.
1 Kitāb Faḍāʾil al-Ṣaḥāba of al-Dāraquṭnī (p. 58-59)

2 Lubāb al-Ansāb Wa-l-Alqāb Wa-l-Aʿqāb of Ibn Funduq (p. 328)
3 Mashāhīr ʿUlamāʾ al-Amṣār (p. 155)
4 Al-Tārīkh al-Kabīr of Ibn Abī Khaythama (2/297)
‫‪173‬‬
‫قال ادلارقطين ف كتاب «فضائل الصحابة»‪ :‬حدثنا أبو بكر اآلديم أمحد بن ُممد‬
‫بن إسماعيل قال‪ :‬نا الفضل بن سهل‪ ،‬قال‪ :‬نا أبو أمحد الزبريي‪ ،‬قال‪ :‬نا فضيل بن مرزوق‪،‬‬
‫قال‪ :‬سمعت إبراهيم بن احلسن بن احلسن – أخا عبد اّلل بن احلسن – يقول‪ " :‬قد واّلل‬
‫(‪)1‬‬
‫مرقت علينا الرافضة كما مرقت احلرورية ىلع لَع بن أب طالب!"‬
‫‪.20‬عبد اهلل املحض بن احلسن بن احلسن بن لَع بن أب طالب‬
‫وعبد اهلل هو أحد السادات من بين احلسن‪ ،‬وهو أخو إبراهيم اذلي مىض ذكره‪.‬‬
‫(‪)2‬‬
‫ولقب ب املحض ألنه لم يكن ف نسبه أم ودل‪.‬‬
‫ق ال ابن حبان ف كتاب «مشاهري علماء األمصار»‪" :‬أمه فاطمة بنت احلسني بن‬
‫لَع‪ ،‬من سادات أهل املدينة وعباد أهلها وعلماء بىن هاشم‪ .‬مات ف حبس أب جعفر‬
‫املنصور باهلاشمية‪ 3".‬قال مصعب الزبريي‪ " :‬ما رأيت أحدا من علمائنا يكرمون أحدا‬
‫(‪)4‬‬
‫ما يكرمون عبد اهلل بن حسن بن حسن ‪ ،‬وعنه روى مالك احلديث ف السدل‪".‬‬
‫قال الَّللاكئ ف كتاب «شح أصول اعتقاد أهل السنة واجلماعة»‪ :‬أنا عبد اّلل بن‬
‫عمر إجازة‪ ،‬قال‪ :‬أنا ُممد بن أمحد بن يعقوب‪ ،‬قال‪ :‬نا جدي‪ ،‬قال‪ :‬نا يعل بن عبيد‪،‬‬
‫قال‪ :‬نا أبو خادل – يعين األمحر‪ ،‬قال‪ :‬سئل عبد اّلل بن احلسن عن أب بكر وعمر‪.‬‬

‫‪ 2‬بلاب األنساب واأللقاب واألعقاب (ص ‪)328‬‬
Addendum
174
ʿAbdullāh replied, ‘Allah bless them both. May Allah not

bless anyone who does not pray for their blessing.’”(1)
Al-Dāraquṭnī said in Kitāb Faḍāʾil al-Ṣaḥāba: Ismāʿīl ibn
Muḥammad al-Ṣaffār informed us, he said: Ibn Abī al-ʿAwwām
al-Riyāḥī informed us, he said: Bishr ibn Ādam informed us, he
said: ʿAbthar ibn al-Qāsim Abū Zubayd informed us, he said:
ʿAmmār al-Ḍabbī informed us, from ʿAbdullāh ibn al-Ḥasan, he
said, “I do not hold that a man who curses Abū Bakr and ʿUmar
attains repentance.”(2)
Al-Ṭabarī said in Ḏayl al-Muḏayyal: al-Qāsim ibn Dīnār al-
Qurashī informed me, he said: Isḥāq ibn Manṣūr informed us,
from Abū Bakr ibn ʿAyyāsh, from Sulaymān ibn Qarm he said,
“I said to ʿAbdullāh ibn al-Ḥasan, ‘Are there disbelievers upon
our qibla?’ He replied, ‘Yes, the Rāfiḍa.’”(3)
This is a decent tradition, as Sulaymān ibn Qarm was a
truthful Shi’ite transmitter criticized for his poor retention and
Shi’ite beliefs. Nonetheless, his transmission of a personal
account is generally be more tenable and reliable than his
transmission of lengthy secondhand accounts via elongated
isnāds.
ʿAbdullāh ibn Aḥmed ibn Ḥanbal said in Kitāb Faḍāʾil al-
Ṣaḥāba: Abū ʿAbdirraḥmān al-Qurashī ʿAbdullāh ibn ʿUmar
informed me, Muḥammad ibn Fuḍayl informed us, from
Sulaymān ibn Qarm that ʿAbdullāh ibn al-Ḥasan was asked
about wiping on the khuffayn, to which he replied, “ʿUmar ibn
al-Khaṭṭāb is excellent evidence for you in wiping on the
khuffayn.”(4)
1 Kitāb Sharḥ Uṣūl Iʿtiqād Ahl al-Sunnah Wa-l-Jamāʿa (p. 1302)

3 Al-Muntakhab Min Ḏayl al-Muḏayyal of al-Ṭabarī (p. 136)
‫‪175‬‬
‫(‪)1‬‬
‫فقال‪ :‬صل اّلل عليهما‪ ،‬ول صل ىلع من ل يصل عليهما‪.‬‬
‫قال ادلارقطين ف كتاب «فضائل الصحابة»‪ :‬حدثنا إسماعيل بن ُممد الصفار‪ ،‬قال‪:‬‬
‫نا ابن أب العوام الريايح‪ ،‬قال‪ :‬نا برش بن آدم‪ ،‬قال‪ :‬نا عبث بن القاسم أبو زبيد‪ ،‬قال‪ :‬نا‬
‫عمار الضب‪ ،‬عن عبد اّلل بن احلسن‪ ،‬قال‪ " :‬ما أرى رجَّل يسب أبا بكر وعمر ثبتت‬
‫(‪)2‬‬
‫ل توبة أبدا‪".‬‬
‫قال الطبي ف «ذيل املذيل»‪ :‬حدثىن القاسم بن دينار القريش‪ ،‬قال‪ :‬حدثنا إسحاق‬
‫بن منصور‪ ،‬عن أب بكر ابن عياش‪ ،‬عن سليمان بن قرم‪ ،‬قال‪ :‬قلت لعبد اهلل بن‬
‫(‪)3‬‬
‫احلسن‪ :‬أف قبلتنا كفار؟ قال‪ :‬نعم‪ ،‬الرافضه‪.‬‬
‫إسناده صالح‪ ،‬فسليمان بن قرم شييع صدوق قد تكلم فيه من جهة ضبطه‬
‫وتشيعه‪ ،‬وحاكيته هلذا الب من مشاهدته أهون من رواية األخبار الطوال باألسانيد‬
‫الطويلة من حاكية غريه‪ ،‬وباهلل الوفيق‪.‬‬
‫قال عبد اهلل ف زوائده ىلع كتاب «فضائل الصحابة»‪ :‬حدثين أبو عبد الرمحن‬
‫القريش عبد اّلل بن عمر قثنا ُممد بن فضيل‪ ،‬عن سليمان بن قرم‪ ،‬عن عبد اّلل بن‬
‫احلسن‪ ،‬أنه سئل عن المسح ىلع الفني‪ ،‬فقال‪ :‬نعم احلجيج لكم عمر بن الطاب ف‬
‫(‪)4‬‬
‫المسح ىلع الفني‪.‬‬
‫‪ 1‬كتاب شح أصول اعتقاد أهل السنة واجلماعة (ص ‪)1302‬‬

‫‪ 3‬املنتخب من ذيل املذيل (ص ‪)136‬‬
‫‪ 4‬كتاب فضائل الصحابة ألمحد بن حنبل (‪)1/259‬‬
Addendum
176
Al-Dāraquṭnī said in Kitāb Faḍāʾil al-Ṣaḥāba: Ismāʿīl ibn

Muḥammad al-Ṣaffār informed us, Yaḥyā ibn Abī Ṭālib
informed us, Shabāba informed us, Ḥafṣ ibn Qays informed us,
he said, “I asked ʿAbdullāh ibn al-Ḥasan about wiping on the
khuffayn.” He replied, “Wipe, for ʿUmar ibn al-Khaṭṭāb had
wiped on them.” I said, “I merely ask about your own opinion.
Do you wipe?” He replied, “Subḥān Allāh! It should be more
sufficient for you when I report to you from ʿUmar, yet you ask
for my own opinion! ʿUmar was superior to me alongside an
earthful of men like me!”
I said to him, “O Abū Muḥammad, but the people say that
this is taqiyya on your part.” He thus replied whilst we were
standing in between the Prophet’s ‫ ﷺ‬grave and pulpit, “O Allah,
this is my belief in public and in private! Do not listen to
anyone’s claims after me.”
ʿAbdullāh then said, “Such a person who believes that ʿAlī
was coerced and that the Messenger of Allah ‫ ﷺ‬instructed him
to do so something that he subsequently did not do! Sufficient
of an insult and criticism of ʿAlī is this: a people claiming that
the Messenger of Allah instructed him to do something, which
he subsequently did not execute!”(1)
This tradition is a decent corroboration to Sulaymān ibn
Qarm’s previous tradition from ʿAbdullāh ibn al-Ḥasan.
21. Al-Ḥasan (al-Muthallath) ibn al-Ḥasan ibn al-Ḥasan ibn
Al-Ḥasan al-Muthallath is another noble Hasanid, and he is
the brother of ʿAbdullāh and Ibrāhīm. Ibn Ḥibbān (d. 354)
described him, saying, "He was among the scholars of
Ahlulbayt and their worshipers. He died in Abū Jaʿfar’s prison
in year 145 at an old age.”(2)

‫‪177‬‬
‫قال ادلارقطين ف كتاب «فضائل الصحابة»‪ :‬حدثنا إسماعيل بن ُممد الصفار ‪ ،‬نا‬
‫حيىي بن أب طالب‪ ،‬نا شبابة‪ ،‬نا حفص بن قيس‪ ،‬قال‪ :‬سألت عبد اّلل بن احلسن‪ ،‬عن‬
‫المسح ىلع الفني؟ فقال‪ :‬امسح فقد مسح عمر بن الطاب‪ ،‬قلت‪ :‬إنما أسألك أنت‬
‫أتمسح؟ قال‪ :‬ذلك أعجز لك حني أخبك عن عمر‪ ،‬وتسألين عن رأِي‪ ،‬فعمر رض اّلل‬
‫عنه َكن خريا مين وملء األرض مثل‪.‬‬
‫قلت‪ :‬يا أبا ُممد إن ناسا يقولون‪ :‬إن هذا منكم تقية‪ .‬فقال يل ونن بني القب‬
‫والمنب‪ :‬اللهم إن هذا قويل ف الّس والعَّلنية؟ فَّل تسمعن قول أحد بعدي‪.‬‬
‫ثم قال‪ :‬هذا اذلي يزعم أن عليا َكن مقهورا‪ ،‬وأن رسول اّلل ﷺ أمر بأمر فلم‬
‫ينفذه‪ ،‬وكىف بهذا إزراء ىلع لَع عليه السَّلم ومنقصة أن يزعم قوم أن رسول اّلل صل‬
‫(‪)1‬‬
‫اّلل عليه وسلم أمره بأمر‪ ،‬فلم ينفذه‪.‬‬
‫وهذا الب متابع جيد لب سليمان بن قرم السابق عن عبد اهلل بن احلسن ف املسح‬
‫ىلع الفني‪.‬‬
‫‪.21‬احلسن املثلث بن احلسن بن احلسن بن لَع بن أب طالب‬
‫واحلسن املثلث هو أحد سادات بين احلسن‪ ،‬وهو أخو عبد اهلل وإبراهيم‪ .‬قال ابن‬
‫حبان ف «كتاب مشاهري علماء األمصار»‪" :‬من قراء أهل ابليت وعبادهم‪ .‬مات ف سجن‬
‫(‪)2‬‬
‫أب جعفر سنة مخس وأربعني ومائة قد طعن ف السن‪".‬‬

Addendum
178
Ibn Saʿd said in Kitāb al-Ṭabaqāt al-Kabīr: Shabāba ibn

Sawār al-Fazārī informed us, he said: al-Fuḍayl ibn Marzūq
informed us, he said: I heard al-Ḥasan ibn al-Ḥasan say to a
man who espoused ghulū in their regard, “Woe to you! Love us
for the sake of Allah. If we obey Him, then love us, and if we
disobey him, resent us!”
A man then said to him, “But you are the Prophet’s ‫ ﷺ‬kin
and his household!” Al-Ḥasan replied, “Woe to you! If Allah
were to protect anyone by mere virtue of his kinship with the
Messenger of Allah ‫ ﷺ‬without obedience to Allah, then He
would have done so with others paternally and maternally
closer to him than us! By Allah, I fear that the punishment for
the wrongdoer among is doubled, and I hope that the good doer
among us receives double the reward. Woe to you! Beware of
Allah, and say the truth in our regard! That is more effective
for what you seek, and we accept it from you.”
Al-Ḥasan then said, “Our fathers have done us badly if
these claims of yours are from Allah’s faith, yet they neither
informed us of it nor invited us to it.” The Rāfiḍī thus said to
al-Ḥasan, “Did not the Messenger of Allah ‫ ﷺ‬say to ʿAlī,
‘Whoever I am his mawlā, then ʿAlī is his mawlā?’” Al-Ḥasan
replied, “By Allah, had he intended leadership and rulership, he
would have elucidated it as he elucidated prayer, zakāt, fasting
in Ramaḍān, and Ḥajj to the House. He would have said, ‘O
people, this is your ruler after me!’ The most altruistic of people
to all people was the Messenger of Allah ‫ﷺ‬. Had the matter
been as you claim, which is that Allah and His Messenger chose
ʿAlī for this matter and leadership after the Prophet ‫ﷺ‬, then the
most sinful and wrongful of people in this regard would be ʿAlī
himself, as he had abandoned what the Messenger of Allah ‫ﷺ‬
instructed him to uphold or failed to excuse himself before the
people in its regard.”(1)

‫‪179‬‬
‫قال ابن سعد ف كتاب «الطبقات الكبري»‪ :‬أخبنا شبابة بن سوار الفزاري‪ ,‬قال‪:‬‬
‫أخبين الفضيل بن مرزوق‪ ,‬قال‪ :‬سمعت احلسن بن احلسن يقول لرجل ممن يغلو فيهم‬
‫وحيكم‪ :‬أحبونا ّلل؛ فإن أطعنا اهلل فأحبونا‪ ،‬وإن عصينا اهلل فأبغضونا‪.‬‬
‫قال‪ :‬فقال ل رجل‪ :‬إنكم قرابة رسول اهلل ﷺ وأهل بيته‪ ،‬فقال‪ :‬وحيك‪ ,‬لو َكن اهلل‬
‫مانعا بقرابة من رسول اهلل ﷺ أحدا بغري طاعة اهلل‪َ ,‬لفع بذلك من هو أقرب إيله منا‬
‫أبا وأما‪ ،‬واهلل إن ألخاف أن يضاعف للعايص منا العذاب ضعفني‪ ،‬وإن ألرجو أن يؤت‬
‫المحسن منا أجره مرتني‪ ،‬ويلكم اتقوا اهلل‪ ،‬وقولوا فينا احلق‪ ،‬فإنه أبلغ فيما تريدون‪,‬‬
‫ونن نرّض به منكم‪".‬‬
‫ثم قال‪ :‬لقد أساء بنا آباؤنا إن َكن هذا اذلي تقولون من دين اهلل‪ ،‬ثم لم يطلعونا‬
‫عليه‪ ،‬ولم يرغبونا فيه‪ .‬قال‪ :‬فقال ل الرافض‪ :‬ألم يقل رسول اهلل ﷺ لعل‪ :‬من كنت‬
‫موله فعل موله؟ فقال‪ :‬أما واهلل أن لو‪ ,‬يعين بذلك اِلمرة والسلطان‪ ,‬ألفصح لهم بذلك‪،‬‬
‫كما أفصح لهم بالصَّلة والزَكة وصيام رمضان وحج ابليت‪ ,‬ولقال لهم‪ :‬أيها اَلاس‪ ,‬هذا‬
‫ويلكم من بعدي‪ ،‬فإن أنصح اَلاس َكن للناس رسول اهلل ﷺ‪ ،‬ولو َكن األمر كما‬
‫تقولون‪ ,‬إن اهلل ورسول اختارا عليا لهذا األمر والقيام بعد اَلب عليه السَّلم‪ ,‬إن َكن‬
‫ألعظم اَلاس ف ذلك خطيئة وجرما إذ ترك ما أمره به رسول اهلل ﷺ أن يقوم فيه كما‬
‫(‪)1‬‬
‫أمره أو يعذر فيه إىل اَلاس‪.‬‬

Addendum
180
As stated earlier, al-Ḥasan’s negation of ʿAlī’s purported

designation is an affirmation of Abū Bakr and ʿUmar’s
legitimacy as caliphs. What is further insightful in this regard
is how al-Ḥasan does not consider the ḥadīth of al-muwālat a
sufficient or explicit piece of evidence to substantiate ʿAlī’s
purported designation.
Al-Bayhaqī said in Kitāb al-Zuhd al-Kabīr: Abū ʿAbdillāh
al-Ḥāfiẓ informed us, ʿAlī ibn Ḥamshāḏ informed us, Bishr ibn
Mūsā informed us, ʿAbdullāh ibn Ṣāliḥ al-ʿIjlī informed us,
Fuḍayl ibn Marzūq informed us, from al-Ḥasan ibn al-Ḥasan
ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib that he said, “By Allah, the
person I envy most is a righteous and self-sustaining tribesman
living in this wilderness who upholds prayer, offers zakāt, and
did not indulge in any of these heretical predilections (al-
Ahwāʾ).”(1)
22. Muhammad (al-Nafs al-Zakiyya) ibn ʿAbdillāh ibn al-Ḥasan

ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib
Muḥammad is commonly referred to as al-Nafs al-Zakiyya
(the Pure Soul), and this title was inspired from some Shi’ite
prophecies and lore circulating during his life.
Ibn Ḥibbān (d. 354) described him, saying, “His teknonym
is Abū ʿAbdillāh. He transmits from a group of tābiʿīn and the
people of Medina transmitted from him. His mother is Hind
bint Abī ʿUbayda ibn ʿAlī ibn Rabīʿa ibn al-Aswad al-Usaydī. He
was killed in Medina in year 145 at the age of 45.”(2)
1 Kitāb al-Zuhd al-Kabīr of al-Bayhaqī (p. 97)

‫‪181‬‬
‫وقد ذكرنا فيما سبق أن نف النصيص ىلع لَع ف هذا السياق يتضمن اِلقرار‬
‫بصحة إمامة أب بكر وعمر‪ .‬وأبلغ من ذلك نص احلسن املثلث ىلع أن حديث املوالة‬
‫غري ِصيح ف إثبات إمامة لَع من جهة اَلص‪ .‬فباهلل الوفيق واثلقة‪.‬‬
‫قال ابليهيق ف كتاب «الزهد الكبري»‪ :‬أخبنا أبو عبد اّلل احلافظ‪ ،‬حدثنا لَع بن‬
‫محشاذ‪ ،‬حدثنا برش بن موَس‪ ،‬حدثنا عبد العزيز [عبد اهلل] بن صالح العجل‪ ،‬حدثنا‬
‫فضيل بن مرزوق‪ ،‬عن احلسن بن احلسن بن احلسن بن لَع بن أب طالب‪ ،‬رض اّلل‬
‫عنهم قال‪" :‬واّلل إن أغبط اَلاس عندي ألعراب ف هذه البية تيق غين يقيم الصَّلة‪،‬‬
‫(‪)1‬‬
‫ويؤت الزَكة‪ ،‬لم يدخل ف يشء من هذه األهواء‪".‬‬
‫‪ُ.22‬ممد اَلفس الزكية بن عبد اهلل بن احلسن بن احلسن بن لَع بن أب طالب‬
‫وُمد يعرف ب اَلفس الزكية‪ ،‬والظاهر أنه لقب مستل من الرتاث الشييع وبعض‬
‫اَلبوءات اليت تناقتلها الشيعة ف زمانه‪.‬‬
‫قال ابن حبان ف «كتاب اثلقات»‪" :‬كنيته أبو عبد اهلل‪ .‬يروي عن مجاعة من‬
‫الابعني؛ روى عنه أهل المدينة‪ .‬أمه هند بنت أب عبيدة بن لَع بن ربيعة بن األسود‬
‫(‪)2‬‬
‫األسيدي‪ .‬قتل بالمدينة سنة مخس وأربعني ومائة‪ ،‬وهو بن مخس وأربعني سنة‪".‬‬
‫‪ 1‬كتاب الزهد الكبري للبيهيق (ص ‪)97‬‬

Addendum
182
Al-Dāraquṭnī said in Faḍāʾil al-Ṣaḥāba: Muḥammad ibn

Aḥmed ibn Yaʿqūb informed us, he said: my grandfather
informed us, Ibrāhīm ibn ʿUbayd al-Ṭanāfisī, he said: Ḥabīb al-
Asadī, from Muḥammad ibn ʿAbdillāh ibn al-Ḥasan that a
group of people from Kufa and al-Jazīra approached him and
asked him about Abū Bakr and ʿUmar. Muḥammad thus turned
to me and said, “Look at the people of your lands. They ask me
about Abū Bakr and ʿUmar, yet I hold that they both are
superior to ʿAlī!”(1)
Ḥabīb in the isnād likely is Ḥabīb ibn Khālid, as he is from
this generation. Furthermore, Abū Ḥātim noted that Ḥabīb ibn
Khālid transmitted ḥadīth from Muḥammad’s father, ʿAbdullāh
ibn al-Ḥasan.(2) Ḥabīb ibn Khālid was a truthful transmitter
who was criticized in his retention, and such a tradition is
accepted from him in shāʾa Allāh. If Ḥabīb proves to be another
obscure transmitter, then the tradition is merely plausible.
23. Mūsā (al-Jawn) ibn ʿAbdillāh ibn al-Ḥasan ibn al-Ḥasan ibn
Mūsā al-Jawn is al-Nafs al-Zakiyya’s brother. Imām Aḥmed
(d. 241) said, “I saw Mūsā ibn ʿAbdillāh ibn Ḥasan, and a he was
a righteous man. He is from the descendants of al-Ḥasan.”(3) Ibn
Maʿīn (d. 233) said, “I saw him, and he was reliable (thiqa)(4).” It
is said that he was nicknamed, al-Jawn (the Black), due to his
dark complexion.(5) Mūsā was married to Um Salama bint
Muḥammad ibn Ṭalḥa ibn ʿAbdillāh ibn ʿAbdirraḥmān ibn Abī
Bakr al-Ṣiddīq.(6)
1 Kitāb Faḍāʾil al-Ṣaḥāba of al-Dāraqutṇī (p. 79)

2 Kitāb al-Jarḥ Wa-l-Taʿdīl of Ibn Abī Ḥātim (3/99-100)
3 Kitāb al-ʿIlal Wa-Maʿrifat al-Rijāl – Riwāyat ʿAbdillāh (2/506)
4 Tārīkh Ibn Maʿīn – Riwāyat al-Dūrī (1/212)
5 Lubāb al-Ansāb Wa-l-Alqāb Wa-l-Aʿqāb (p. 410)
6 Kitāb al-Ṭabaqāt al-Kabīr (7/540), Maqātil al-Ṭālibiyyīn (p. 337)
‫‪183‬‬
‫قال ادلارقطين ف كتاب «فضائل الصحابة»‪ :‬حدثنا ُممد بن أمحد بن يعقوب‪ ،‬قال‪:‬‬
‫نا جدي‪ ،‬قال‪ :‬نا إبراهيم بن عبيد الطنافس‪ ،‬قال‪ :‬نا حبيب األسدي‪ ،‬عن ُممد بن عبد‬
‫اّلل بن احلسن‪ ،‬قال‪ :‬أتاه قوم من أهل الكوفة واجلزيرة‪ ،‬فسألوه عن أب بكر وعمر‪،‬‬
‫فالفت إيل فقال‪ :‬انظر إىل أهل بَّلدك يسألوين عن أب بكر وعمر رض اّلل عنهما‪،‬‬
‫(‪)1‬‬
‫لهما عندي أفضل من لَع رض اّلل عنه‪".‬‬
‫قلت‪ :‬اغلب الظن أن حبيب األسدي هو حبيب بن خادل‪ ،‬فهو من هذه الطبقة‪ .‬وقد‬
‫(‪)2‬‬
‫وهو صدوق تكلموا ف‬ ‫نص أبو حاتم ىلع روايته عن أب ُممد عبد اهلل بن احلسن‪.‬‬
‫حفظه‪ ،‬ويقبل منه نو هذا الب إن شاء اهلل تعاىل‪ .‬وإن َكن حبيب رجَّل آخر جمهول‬
‫فخبه ُمتمل أيضا‪ ،‬إل أنا ل نقطع بصحته‪.‬‬
‫‪.23‬موَس اجلون بن عبد اهلل بن احلسن بن احلسن بن لَع بن أب طالب‬
‫وموَس هو أخو ُممد اَلفس الزكية‪ .‬قال اِلمام أمحد‪" :‬رأيت موَس بن عبد اهلل بن‬
‫حسن‪ ،‬واكن رجَّل صاحلا‪ ،‬وهو من ودل احلسن بن لَع بن أب طالب‪ )3(".‬وقال حيىي بن‬
‫معني‪" :‬موَس بن عبد اهلل بن حسن قد رأيته‪ ،‬وهو ثقة‪ )4(".‬وقيل أنه لقب ب اجلون‬
‫لسواده‪ )5(.‬وزوجه يه أم سلمة بنت ُممد بن طلحة بن عبد اهلل بن عبد الرمحن بن أب‬
‫(‪)6‬‬
‫بكر الصديق‪.‬‬

‫‪ 2‬كتاب اجلرح والعديل لبن أب حاتم (‪)3/99-100‬‬
‫‪ 3‬كتاب العلل ومعرفة الرجال – رواية عبد اهلل (‪)2/506‬‬
‫‪ 4‬تاريخ ابن معني – رواية ادلوري (‪)1/212‬‬
‫‪ 5‬بلاب األناسب واأللقاب واألعقاب لبن فندق ابليهيق (ص ‪)410‬‬
‫‪ 6‬كتاب الطبقات الكبري لبن سعد (‪ ،)7/540‬مقاتل الطابليني ألب الفرج األصفهان (ص ‪)337‬‬
Addendum
184
Al-Ṭabarānī said in al-Muʿjam al-Kabīr: Muḥammad ibn

ʿAbdillāh al-Ḥadramī informed us, Hārūn ibn Mūsā al-Farawī
informed us, Mūsā ibn ʿAbdillāh ibn Ḥasan ibn Ḥasan ibn ʿAlī
ibn Abī Ṭālib informed us, from his father, from his grandfather
al-Ḥasan ibn ʿAlī, he said, “When Abū Bakr was on his
deathbed, he said, 'ʿĀʾisha, the milking camel that we used to
drink from, the plate in which we ate breakfast, and the cloak
that we wore, we used to benefit from them when we oversaw
the Muslims’ matter. If I die, return it all to ʿUmar.”
[ʿĀʾisha said], “When Abū Bakr died, I sent it all to ʿUmar,
to which ʿUmar said, ‘Allah be pleased with you, O Abū Bakr!
You have made it harder for all those after you!”(1)
In this tradition, we are able to observe Abū Bakr’s extreme
scrupulousness and waraʿ in his management of the Muslims’
assets during his reign, even with the most mundane of things.
With his firm and righteous character, he raised the standards
for all Muslim leaders after him.
24. ʿĪsā ibn ʿAbdillāh ibn Muḥammad ibn ʿUmar ibn ʿAlī ibn Abī
Ṭālib
ʿĪsā is a descendent of ʿUmar ibn ʿAlī ibn Abī Ṭālib, and his
teknonym is Abū Bakr.(2) He was nicknamed, “Mubārak,” and
his mother is Um al-Ḥusayn bint ʿAbdillāh ibn Muḥammad (al-
Bāqir) ibn ʿAlī ibn Ḥusayn ibn ʿAlī ibn Abī Ṭālib.(3)
He was criticized in his retention as a transmitter of
ḥadīth,(4) but it should be noted that some of the problematic
traditions attributed to him seem to stem from the transmitters
beneath him.
1 Al-Muʿjam al-Kabīr of al-Ṭabarānī (1/60)

2 Al-Tārīkh al-Kabīr of al-Bukhārī (6/390)
3 Nasab Quraysh of al-Zubayrī (p. 80)
4 Lisān al-Mīzān of Ibn Ḥajar al-ʿAsqalānī (6/269-270)
‫‪185‬‬
‫قال الطبان ف «املعجم الكبري»‪ :‬حدثنا ُممد بن عبد اّلل احلّضيم‪ ،‬ثنا هارون بن‬
‫موَس الفروي‪ ،‬ثنا موَس بن عبد اّلل بن حسن بن حسن بن لَع بن أب طالب‪ ،‬عن‬
‫أبيه‪ ،‬عن جده احلسن بن لَع رض اّلل عنه‪ ،‬قال‪ " :‬لما احتّض أبو بكر رض اّلل عنه‪،‬‬
‫قال‪ :‬يا اعئشة‪ ،‬انظري اللقحة اليت كنا نرشب من بلنها‪ ،‬واجلفنة اليت كنا نصطبح فيها‪،‬‬
‫والقطيفة اليت كنا نلبسها‪ ،‬فإنا كنا ننتفع بذلك حني كنا ف أمر المسلمني‪ ،‬فإذا مت‬
‫فاردديه إىل عمر‪.‬‬
‫فلما مات أبو بكر رض اّلل عنه‪ ،‬أرسلت به إىل عمر رض اّلل عنه‪ ،‬فقال عمر‬
‫(‪)1‬‬
‫رض اّلل عنه‪ :‬رض اّلل عنك يا أبا بكر لقد أتعبت من جاء بعدك‪".‬‬
‫وهذا الب فيه بيان ورع أب بكر الشديد وحرصه ىلع أموال املسلمني ف خَّلفته‪،‬‬
‫وبلغ من ورعه وحرصه وشفقته باملسلمني أن أوص بمحقرات املتاع إىل من يل أمر‬
‫املسلمني من بعده‪ .‬فبمثل هذا أتعب من جاء بعده من ولة املسلمني‪ ،‬رض اهلل عنهم‬
‫أمجعني‪.‬‬
‫‪.24‬عيس بن عبد اهلل بن ُممد بن عمر بن لَع بن أب طالب‬
‫وعيس هو أحد بين عمر بن لَع بن أب طالب‪ ،‬وكنيته‪ :‬أبو بكر‪ )2(.‬ويلقب‪ :‬مباراك‪.‬‬
‫(‪)3‬‬
‫وأمه‪ :‬أم احلسني بنت عبد اهلل بن ُممد بن لَع بن حسني بن لَع بن أب طالب‪.‬‬
‫وقد تكلموا ف عيس من جهة حفظه‪ )4(،‬وبعض الضعف املنسوب إيله هو من‬
‫جهة من روى عنه‪.‬‬
‫‪ 1‬املعجم الكبري للطبان (‪)1/60‬‬

‫‪ 2‬كتاب الاريخ الكبري للبخاري (‪)6/390‬‬
‫‪ 3‬نسب قريش للزبريي (ص ‪)80‬‬
‫‪ 4‬لسان املْيان لبن حجر (‪)6/269-270‬‬
Addendum
186
Ibn Shabba said in Kitāb Akhbār al-Madīna: ʿĪsā ibn

ʿAbdillāh ibn Muḥammad ibn ʿUmar ibn ʿAlī ibn Abī Ṭālib
informed us, he said: my father informed me, from his father,
from ʿAlī ibn Abī Ṭālib, he said, “A son of mine was born on
the day of ʿUmar’s ascension. I thus went to him and said,
‘Tonight, a son of mine was born.’ ʿUmar inquired, ‘From
whom?’ I said, ‘From the Taghlibī woman.’ ʿUmar said, ‘Grant
me his naming.’ I said, ‘Yes.’ ʿUmar said, ‘I have named him:
ʿUmar, and I have granted him my slave, Muwarrik,’ who was
Nuban.” ʿUmar ibn ʿAlī later emancipated him, and his
descendants are his mawlās today.(1)
This tradition highlights the affinity between ʿUmar and
ʿAlī, and it illustrates how ʿUmar ibn ʿAlī ibn Abī Ṭālib was, in
fact, named after ʿUmar ibn al-Khaṭṭāb, as stated by his great-
grandson, ʿĪsā. ʿUmar ibn al-Khaṭṭāb’s gifting of his slave to this
newborn son of ʿAlī further highlights ʿUmar’s generosity with
ʿAlī and the rest of his household.
25. ʿAbdullāh ibn ʿUbaydillāh ibn al-ʿAbbās ibn ʿAbdilMuṭṭalib
ʿAbdullāh was the son of ʿAlī’s governor in Yemen,
ʿUbaydullāh ibn al-ʿAbbās.(2) He was a reliable Medinite
transmitter.(3)
Ibn Saʿd said in Kitāb al-Ṭabaqāt al-Kabīr of Ibn Saʿd: ʿAffān
ibn Muslim and Sulaymān ibn Ḥarb, they both said: Ḥammād
ibn Zayd informed us, he said: Abū Jahḍam informed us, he
said: ʿAbdullāh ibn ʿUbaydillāh informed me that al-ʿAbbās
said, “ʿUmar was a bosom friend of mine. When he died, I spent
a year praying that Allah show me him in a dream. I saw him
[in a dream] at the start of the next year, wiping the sweat off
1 Akhbār al-Madīna of Ibn Shabba (2/323), Maqtal Amīr al-Muʾminīn ʿAlī

of Ibn Abī al-Dunyā (p. 102)
2 Tārīkh Khalīfa ibn Khayyāṭ (p. 200)
3 Kitāb al-Jarḥ Wa-l-Taʿdīl of Ibn Abī Ḥātim (5/100)
‫‪187‬‬
‫قال ابن شبة ف كتاب «أخبار املدينة»‪ :‬حدثنا عيس بن عبد اّلل بن ُممد بن عمر‬
‫بن لَع بن أب طالب قال ‪ :‬حدثين أب ‪ ،‬عن أبيه ‪ ،‬عن لَع بن أب طالب رض اّلل عنه‬
‫قال ‪ :‬ودل يل غَّلم يوم قام عمر رض اّلل عنه ‪ ،‬فغدوت عليه فقلت ل ‪ :‬ودل يل غَّلم‬
‫هذه الليلة فقال ‪ :‬ممن ؟ قلت ‪ :‬من الغلبية قال ‪ :‬فهب يل اسمه ‪ ،‬قلت ‪ :‬نعم قال ‪ :‬فقد‬
‫سميته باسم ‪ ،‬ونلته غَّليم مورَك قال ‪ :‬واكن نوبيا قال ‪ :‬فأعتقه عمر بن لَع بعد ذلك‪،‬‬
‫(‪)1‬‬
‫فودله ايلوم موايله‪.‬‬
‫وهذا الب فيه بيان الود اذلي َكن بني أمريي املؤمنني عمر ولَع‪ ،‬وفيه اَلص ىلع‬
‫أن عمر بن لَع بن أب طالب إنما سم ىلع اسم عمر بن الطاب كما ذكر ابن حفيده‬
‫عيس‪ .‬وهبته غَّلمه اَلويب فيه مزيد بيان لكرم أمري املؤمنني عمر مع لَع وأهل بيته‪.‬‬
‫‪.25‬عبد اهلل بن عبيد اهلل بن العباس بن عبد املطلب‬

‫(‪)3‬‬
‫وعبد اهلل هو ابن اعمل لَع بايلمن عبيد اهلل بن العباس‪ )2(،‬وقد َكن مدينيا ثقة‪.‬‬
‫قال ابن سعد ف كتاب «الطبقات الكبري»‪ :‬أخبنا عفان بن مسلم‪ ،‬وسليمان بن‬
‫حرب‪ ،‬قال‪ :‬أخبنا محاد بن زيد‪ ،‬قال‪ :‬أخبنا أبو جهضم‪ ،‬قال‪ :‬حدثين عبد اّلل بن عبيد‬
‫اّلل بن عباس‪ ،‬أن العباس‪ ،‬قال‪َ :‬كن عمر يل خليَّل‪ ،‬وإنه لما تويف بلثت حول أدعو اّلل‬
‫أن يرينيه ف المنام‪ ،‬قال‪ :‬فرأيته ىلع رأس احلول يمسح العرق‬
‫‪ 1‬أخبار املدينة لبن شبة (‪ ،)2/323‬مقتل أمري املؤمنني لَع بن أب طالب لبن أب ادلنيا (ص ‪)102‬‬
‫‪ 2‬تاريخ خليفة بن خياط (ص ‪)200‬‬
‫‪ 3‬كتاب اجلرح والعديل لبن أب حاتم (‪)5/100‬‬
Addendum
188
his forehead. I asked him, ‘What has your Lord done to you?’
He said, ‘Now is when I finished. My throne nearly collapsed
had I not found my Lord a compassionate and merciful
Lord.’”(1)
This tradition is authentic to ʿAbdullāh ibn ʿUbaydillāh, but
there is a discontinuity in the isnād between him and his
grandfather, al-ʿAbbās. This tradition highlights the affinity
between ʿUmar and al-ʿAbbās, and it presents ʿUmar as a saved
individual who has a share in Allah’s mercy and compassion.
As for his prolonged judgement referenced in the report, it is
because he was a ruler of the Muslims, and he is accountable
for all of his subjects.
26. Sulaymān ibn Dāwūd ibn Dāwūd ibn ʿAlī ibn ʿAbdillāh ibn
al-ʿAbbās
Sulaymān was a noble and wise Abbasid scholar. Al-Shāfiʿī
said, “I did not leave behind in Iraq anyone wiser than two men
there: Sulaymān ibn Dāwūd and Aḥmed ibn Ḥanbal.”(2) It was
said that Imām Aḥmed ibn Ḥanbal said, “If I were told to select
a man for the Ummah who shall preside over them as caliph, I
would have chosen Sulaymān ibn Dāwūd al-Hāshimī.”(3) He
died in year 219.(4)
Al-Rūyānī said in his Musnad: Muḥammad ibn Isḥāq
informed us, Sulaymān ibn Dāwūd al-Hāshimī informed us,
Ibrāhīm ibn Saʿd informed us, my father informed me, from
Muḥammad ibn Jubayr, from his father that a woman once
approached the Prophet ‫ ﷺ‬and asked him about something.

2 Tārīkh Baghdād (10/41-42)
‫‪189‬‬
‫عن جبهته‪ ،‬قال‪ :‬قلت‪ :‬يا أمري المؤمنني‪ ،‬ما فعل بك ربك؟ قال‪ " :‬هذا أوان فرغت‪ ،‬وإن‬
‫(‪)1‬‬
‫َكد عريش يلهد لول أن لقيت ريب رءوفا رحيما‪".‬‬
‫وهذا خب صح عن عبد اهلل بن عبيد اهلل بن العباس‪ ،‬إل أنه منقطع فيما بينه وجده‬
‫العباس‪ .‬وفيه بيان ما َكن بني عمر والعباس من اللة واملودة‪ ،‬وفيه أن أمري املؤمنني‬
‫عمر بن الطاب من مجلة اَلاجني اذلين تشملهم رمحة اهلل ورأفته‪ .‬وأما طول حسابه‬
‫فألنه ويل أمر املسملمني‪ ،‬فهو راعيهم وهو مسؤول عنهم مجيعا‪.‬‬
‫‪.26‬سليمان بن داود بن داود بن لَع بن عبد اهلل بن العباس بن عبد املطلب‬
‫وسليمان هو سيد من علماء وعقَّلء بين العباس‪ .‬قال الشافيع‪" :‬ما خلفت بالعراق‬
‫رجلني أعقل منهما‪ ،‬سليمان بن داود وأمحد بن حنبل‪ )2(".‬وقيل أن اِلمام أمحد بن حنبل‬
‫قال‪" :‬لو قيل يل اخرت لألمة رجَّل استخلفه عليهم‪ ،‬استخلفت سليمان بن داود‬
‫(‪)4‬‬
‫اهلاشم‪ )3(".‬مات سنة ‪ 219‬رمحه اهلل تعاىل‪.‬‬
‫قال الرويان ف مسنده‪ :‬نا ُممد بن إسحاق‪ ،‬نا سليمان بن داود الهاشم‪ ،‬نا إبراهيم‬
‫بن سعد‪ ،‬حدثين أب‪ ،‬عن ُممد بن جبري‪ ،‬عن أبيه‪ ،‬أن امرأة أتت اَلب ﷺ فسأله عن‬
‫يشء‪.‬‬

‫‪ 2‬تاريخ بغداد (‪)10/41-42‬‬
‫‪ 3‬تاريخ بغداد (‪)10/42‬‬
‫‪ 4‬تاريخ بغداد (‪)10/43‬‬
Addendum
190
The Messenger of Allah ‫ ﷺ‬said, “Return later,” and he

instructed her to come back. She said, “O Messenger of Allah
‫ﷺ‬, what if I return and do not find you?” referring to death. He
answered, “Then go to Abū Bakr.”(1)
This ḥadīth is authentic, and it is reported in the Ṣaḥīḥayn
via Ibrāhīm ibn Saʿd.(2) Ibn Ḥazm (d. 456) commented on this
tradition, saying, “This is an explicit proof-text on Abū Bakr’s
succession.”(3)
27. Muḥammad (al-Mahdī) ibn ʿAbdillāh ibn Muḥammad ibn
ʿAlī ibn ʿAbdillāh ibn al-ʿAbbās
Muḥammad al-Mahdī is the third Abbasid caliph and the
son of the second caliph, Abū Jaʿfar al-Manṣūr. Al-Ḏahabī (d.
748) said about him, “He was bountiful, praiseworthy,
generous, beloved to the subjects, a butcher and tracker of the
heretics (al-zanādiqa), and handsome in appearance.”(4)
Al-Lālakāʾī said in Sharḥ Uṣūl al-Iʿtiqād: Aḥmed ibn ʿUbayd
informed us, Muḥammad ibn al-Ḥusayn informed us, Aḥmed
ibn Zuhayr informed us, Muṣʿab informed us, he said: my father
informed me, he said: I heard al-Mahdī say, “Every Rāfiḍī I
have interrogated turned out to be a zindīq, and every Rāwandī
I have interrogated turned out to be a zindīq.”(5)
The Rāwandiyya was a strand of Abbasid Shi’ites that
existed at the time.(6) They went extinct many centuries ago,
relatively early in history.
1 Musnad al-Rūyānī (2/433)

2 Ṣaḥīḥ al-Bukhārī (3/1338), Ṣaḥīḥ Muslim (4/1856-1857)
3 Al-Faṣl Fī al-Milal Wa-l-Ahwāʾ Wa-l-Niḥal of Ibn Ḥazm (4/88)
4 Siyar Aʾlām al-Nubalāʾ of al-Ḏahabī (7/401)
6 Firaq al-Shīʿa of al-Nawbakhtī (p. 72, 89-96)
‫‪191‬‬
‫فقال لها‪ " :‬ارجيع "‪ ،‬فأمرها أن ترجع‪ ،‬فقالت‪ :‬يا رسول اّلل‪ ،‬إن رجعت فلم أجدك‬
‫(‪) 1‬‬
‫تعين‪ :‬الموت‪ ،‬قال‪ " :‬فأيت أبا بكر‪.‬‬
‫هذا حديث صحيح‪ ،‬وقد روي ف الصحيحني من طريق إبراهيم بن سعد‪ )2(.‬قال‬
‫(‪)3‬‬
‫ابن حزم ف «الفصل»‪" :‬وهذا نص جل ىلع استخَّلف أب بكر‪".‬‬
‫‪ُ,27‬ممد املهدي بن عبد اهلل بن ُممد بن لَع بن عبد اهلل بن العباس‬
‫وُممد هو هو أمري املؤمنني ثالث خلفاء بين العباس امللقب ب املهدي‪ .‬قال اذلهب‬
‫ف «سري أعَّلم اَلبَّلء»‪َ" :‬كن جوادا‪ ،‬ممداحا‪ ،‬معطاء‪ُ ،‬مببا إىل الرعية‪ ،‬قصابا ف الزنادقة‪،‬‬
‫(‪)4‬‬
‫باحثا عنهم‪ ،‬مليح الشك‪".‬‬
‫قال الَّللاكئ ف «شح أصول اعتقاد أهل السنة واجلماعة»‪ :‬أنا أمحد بن عبيد‪ ،‬أنا‬
‫ُممد بن احلسني‪ ،‬نا أمحد بن زهري‪ ،‬أنا مصعب‪ ،‬قال‪ :‬أخبين أب‪ ،‬قال‪ :‬سمعت المهدي‪،‬‬
‫يقول‪ :‬ما فتشت رافضيا قط إل وجدته زنديقا‪ ،‬ول فتشت راونديا قط إل وجدته‬
‫(‪)5‬‬
‫زنديقا‪".‬‬
‫والراوندية فرقة من الشيعة َكنوا ينتحلون بين العباس ف ذلك الزمان‪ )6(،‬وقد‬
‫انقرضوا ف زمان متقدم‪.‬‬
‫‪ 1‬مسند الرويان (‪)2/433‬‬

‫‪ 2‬صحيح ابلخاري (‪ ،)3/1338‬صحيح مسلم (‪)4/1856-1857‬‬
‫‪ 3‬الفصل ف امللل واألهواء واَلحل لبن حزم (‪)4/88‬‬
‫‪ 6‬راجع كتاب فرق الشيعة للنوبيت (ص ‪)96-89 ،72‬‬
Addendum
192
28. Hārūn (al-Rashīd) ibn Muḥammad ibn ʿAbdillāh ibn

Muḥammad ibn ʿAlī ibn ʿAbdillāh ibn al-ʿAbbās
Hārūn al-Rashīd was the fifth Abbasid caliph and a son of
al-Mahdī. Ibn Kathīr (d. 774) said about him, “His merits, good
traits, glories, and poems are very plentiful. The scholars have
mentioned a lot of it, and we have mentioned a decent
sample.”(1)
Ibn ʿAdī said in Kitāb al-Kāmil Fī Ḍuʿafāʾ al-Rijāl: Aḥmed
ibn al-Ḥusayn al-Ṣūfī informed us, he said: ʿAbdullāh ibn ʿUmar
informed us, he said: Abū Bakr ibn ʿAyyāsh informed us, he
said, "I said to Hārūn, ‘O Commander of the Faithful, regarding
this faction that loves Abū Bakr and ʿUmar and gives
precedence to them, honor them, and your dominion will
increase in honor and strength.’
He replied, ‘Do I not already do that? By Allah, I do so. By
Allah, I am such-and-such. By Allah, I love them. I love
whoever loves them, and I punish whoever resents them!’”(2)
Qāḍī al-Māristān said in al-Mashyakha al-Kubrā: al-Jawharī
informed us, he said: Abū al-Ḥusayn ʿUbaydullāh ibn Aḥmed
ibn Yaʿqūb al-Muqriʾ informed us, he said: al-ʿAbbās ibn ʿAlī al-
Nasāʾī informed us, he said: al-Zubayr ibn Bakkār informed us,
he said: Muṭarrif informed us, from Mālik, he said, “The
Commander of the Faithful Hārūn once said to me, ‘Mālik,
what was Abū Bakr and ʿUmar’s station with respect to the
Prophet ‫ ’?ﷺ‬I replied, ‘Their proximity to him during his life is
akin to their resting places’ proximity to his resting place after
his death.’ Hārūn thus replied, ‘Mālik, you have sufficed me!
Mālik, you have sufficed me!’”(3)
1 Kitāb al-Bidāya Wa-l-Nihāya of Ibn Kathīr (14/45)

2 Kitāb al-Kāmil Fī Ḍuaʿfāʾ al-Rijāl of Ibn ʿAdī (4/487)
3 Aḥādīth al-Shuyūkh al-Thiqāt of Qāḍī al-Māristān al-Anṣārī (2/410-411)
‫‪193‬‬
‫‪,28‬هارون الرشيد بن ُممد بن عبد اهلل بن ُممد بن لَع بن عبد اهلل بن العباس‬
‫وهارون هو خامس خلفاء بين العباس‪ ،‬وهو ابن أمري املؤمنني املهدي‪ .‬قال ابن كثري ف‬
‫كتاب «ابلداية واَلهاية»‪" :‬وفضائله‪ ،‬وماكرمه‪ ،‬ومآثره‪ ،‬وأشعاره كثرية جدا‪ ،‬قد أورد‬
‫(‪)1‬‬
‫األئمة من ذلك شيئا كثريا‪ ،‬وقد ذكرنا من ذلك أنموذجا صاحلا‪".‬‬
‫قال ابن عدي ف كتاب «الاكمل ف ضعفاء الرجال»‪ :‬ثنا أمحد بن احلسني الصويف‪،‬‬
‫قال‪ :‬نا عبد اهلل بن عمر‪ ،‬قال‪ :‬سمعت أبا بكر بن عياش يقول‪ :‬قلت هلارون‪" :‬يا أمري‬
‫المؤمنني‪ ،‬انظر هذه العصابة اذلين حيبون أبا بكر وعمر ويفضلونهم‪ ،‬فأكرمهم يعز‬
‫سلطانك ويقوى‪".‬‬
‫قال‪ :‬فقال‪" :‬أو لست كذلك؟ أنا واهلل كذاك‪ ،‬أنا واهلل كذا‪ ،‬أنا واهلل أحبهم وأحب‬
‫(‪)2‬‬
‫من حيبهم وأاعقب من يبغضهم‪".‬‬
‫قال قاض املارستان ف «املشيخة الكبى»‪ :‬حدثنا اجلوهري قال حدثنا أبو احلسني‬
‫عبيد اهلل بن أمحد بن يعقوب املقرئ قال حدثنا العباس بن لَع النسائ قال حدثنا الزبري‬
‫بن بكار قال حدثنا مطرف عن مالك قال قال يل أمري املؤمنني هارون رض اهلل عنه يا‬
‫مالك كيف َكن منلة أب بكر وعمر من اَلب صل اهلل عليه وسلم قال‪ :‬قلت‪ :‬يا أمري‬
‫املؤمنني قربهما منه ف حياته كقرب مضجعهما من مضجعه بعد وفاته‪ .‬فقال‪ :‬شفيتين‬
‫(‪)3‬‬
‫يا مالك! شفيتين يا مالك!‬
‫‪ 1‬كتاب ابلداية واَلهاية (‪)14/45‬‬

‫‪ 2‬الاكمل ف ضعفاء الرجال (‪)4/487‬‬
‫‪ 3‬املشيخة الكبى لقاض املارستان (‪)2/410-411‬‬
Addendum
194
Al-Ājurrī (d. 360) commented on this tradition, saying, “Al-

Rashīd did not deny this statement of Mālik. Rather, he
accepted it with glee and affirmation. Mālik, the jurist of Hejaz,
informed al-Rashīd of Abū Bakr and ʿUmar’s burial beside the
Prophet ‫ﷺ‬, which is not denied by anyone, neither the nobles
nor others. So all praise be to Allah.”(1)
29. ʿAbdulʿAzīz ibn ʿAbdillāh ibn ʿUbaydillāh ibn al-ʿAbbās ibn
Muḥammad ibn ʿAlī ibn ʿAbdillāh ibn al-ʿAbbās
ʿAbdulʿAzīz was an Abbasid noble and a reliable transmitter
of ḥadīth. He was born around year 189, and he died in 275 at
the age of 86. He was known as a handsome and charming man,
and he did not dye his white hair when he became of age.(2)
Ibn ʿAsākir reported in Tārīkh Dimashq via his isnād to
ʿAbdulʿAzīz ibn ʿAbdillāh ibn ʿUbaydillāh, he said: ʿAbdullāh
ibn Ibrāhīm al-Ghifārī informed us, from ʿAbdullāh ibn ʿAmr
and Mālik ibn Anas, from Nāfiʿ, from Ibn ʿUmar, he said: The
Messenger of Allah ‫ ﷺ‬said, “I shall be resurrected on the Day
of Resurrection in between Abū Bakr and ʿUmar such that I will
stand in between the two Holy Precincts (al-ḥaramayn). Then,
the people of Medina and Mecca will flock to me.”(3)
This ḥadīth is munkar through this isnād, and ʿAbdullāh ibn
Ibrāhīm al-Ghifārī is to be implicated in its distortion. He was
severely disparaged by several critics. This tradition was
reported through another Medinite isnād, which I do not wish
to analyze in detail. My appeal here lies in ʿAbdulʿAzīz ibn
ʿAbdillāh transmission of the ḥadīth, which illustrates his
special perception of the Shaykhayn.
1 Kitāb al-Sharīʿa of al-Ajurrī (p. 2370)

2 Tārīkh Baghdād (12/217-218)
3 Tārīkh Dimashq of Ibn ʿAsākir (44/189-190)
‫‪195‬‬
‫قال اآلجري معلقا ف «كتاب الرشيعة»‪ " :‬فَّل الرشيد حبمد اّلل أنكر هذا من قول‬
‫مالك ‪ ,‬بل تلقاه من مالك بالصديق والّسور ‪ ,‬ومالك فقيه احلجاز أخب الرشيد عن‬
‫دفن أب بكر وعمر رض اّلل عنهما مع اَلب صل اهلل عليه وسلم بما ل ينكره أحد‪،‬‬
‫(‪)1‬‬
‫ل شيف ول غريه‪ِ .‬لَف احلمد‪".‬‬
‫‪.29‬عبد العزيز بن عبد اهلل بن عبيد اهلل بن العباس بن ُممد بن لَع بن عبد اهلل بن‬
‫العباس‬
‫وعبد العزيز هو أحد سادات بين العباس‪ ،‬وهو ثقة ف احلديث‪.‬واكن مودله ف نو سنة‬
‫(‪)2‬‬
‫‪ ،189‬ومات سنة ‪ ،275‬وبلغ ستا وثمانني سنة‪ ،‬ولم يغري شيبه‪ ،‬واكن مجيَّل وسيما بهيا‪.‬‬
‫قال ابن عساكر ف «تاريخ دمشق»‪ :‬أخبنا أبو القاسم هبة اّلل بن أمحد بن عمر‪ ،‬أنا‬
‫إبراهيم بن عمر بن أمحد البم ‪ ،‬أنا أبو عمر بن حيويه‪ ،‬نا أبو ُممد عبد اّلل بن‬
‫إسحاق المدائين‪ ،‬نا أبو القاسم عبد العزيز بن عبد اّلل بن عبيد اّلل بن العباس بن‬
‫ُممد الهاشم اِلمام‪ ،‬نا عبد اّلل بن إبراهيم الغفاري‪ ،‬عن عبد اّلل بن عمرو‪ ،‬ومالك‬
‫بن أنس‪ ،‬عن نافع‪ ،‬عن ابن عمر‪ ،‬قال‪ :‬قال رسول اّلل ﷺ‪" :‬أحرش يوم القيامة بني أب‬
‫(‪)3‬‬
‫بكر وعمر‪ ،‬حىت أقف بني احلرمني‪ ،‬فيأتيين أهل المدينة وأهل مكة‪".‬‬
‫هذا حديث منكر بهذا اِلسناد‪ ،‬واحلمل فيه ىلع عبد اهلل بن إبراهيم الغفاري‪ .‬وقد‬
‫تكلم فيه غري واحد بكَّلم شديد‪ .‬وقد روي هذا احلديث من وجه مدن آخر‪ ،‬ليس‬
‫هذا ُمل بسط الَكم فيه‪ .‬فموضع الشاهد من هذا الب رواية عبد العزيز بن عبد اهلل‬
‫ل‪ ،‬وفيه منقبة عظيمة للشيخني‪.‬‬
‫‪ 1‬كتاب الرشيعة لآلجري (ص ‪)2370‬‬

‫‪ 2‬تاريخ بغداد (‪)12/217-218‬‬
‫‪ 3‬تاريخ دمشق لبن عساكر (‪)44/189-190‬‬
Addendum
196
30. Yaḥyā ibn al-Ḥasan ibn Jaʿfar ibn ʿUbaydillāh ibn al-Ḥusayn
ibn ʿAlī ibn al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib
Yaḥyā ibn al-Ḥasan al-ʿAlawī al-ʿAqīqī was a man of status,
generosity,(1) and various merits. It is said that he was the first
to compile a book on Ṭālibid genealogy,(2) and he was a
renowned genealogist and historian. Only a few excerpts
remain from his book on the history of Medina, Kitāb Akhbār
al-Madīna, which can be found in some later secondary
sources, such as al-Samhūdī’s (d. 911) Wafāʾ al-Wafāʾ.
One extant work of his is Kitāb al-Muʿaqqibīn Min Walad
al-Imām Amīr al-Muʾminīn, a book on the surviving bloodlines
and genealogies of ʿAlī’s descendants. Yaḥyā ibn al-Ḥasan
penned another work in refutation of extremist Shi’ites, titled,
al-Radd ʿAlā al-Rāfiḍa Wa-Ahl al-Makr Fī al-Manʿ Min al-
Takannī Bi-Abī Bakr, a treatise refuting Rāfiḍīs who prohibited
adoption of the teknonym, Abū Bakr.(3) Yaḥyā died in year
277.(4)
Al-Dūlābī said in Kitāb al-Ḏurriyya al-Ṭāhira: Abū Mūsā al-
ʿAbbāsī informed me, from Yaḥyā ibn al-Ḥasan.
[Al-Dūlābī then said:] Ṭāhir ibn Yaḥyā ibn al-Ḥasan also
informed me, from his father, he said, “And Um Kulthūm al-
Kubrā, ʿAlī’s daughter from Fāṭima, gave birth to ʿUmar’s
children, Zayd and Ruqayya. They both died without issue, so
ʿUmar has no surviving children from Um Kulthūm.”(5)
1 Al-Majdī Fī Ansāb al-Ṭālibiyyīn of al-ʿUmarī (p. 406), al-Thabat al-

Muṣān of al-Aʿrajī (p. 243)
2 Al-Thabt al-Muṣān of al-Aʿrajī (p. 243)
3 Ṭabaqāt al-Nassābīn of Sheikh Bakr Abū Zayd (p. 67-68)
4 Ṭabaqāt al-Nassābīn of Sheikh Bakr Abū Zayd (p. 68)
5 Kitāb al-Ḏurriyya al-Ṭāhira of al-Dūlābī (p. 118)
‫‪197‬‬
‫‪.30‬حيىي بن احلسن بن جعفر بن عبيد اهلل بن احلسني بن لَع بن احلسني بن لَع بن أب‬
‫طالب‬
‫ومنهم السيد حيىي بن احلسن العلوي العقييق‪ ،‬واكن جوادا ذا منلة‪ )1(.‬وقيل‪ :‬هو‬
‫أول من مجع كتابا ف نسب آل أب طالب‪ )2(،‬واكن مؤرخا نسابة‪ .‬وما بيق من كتابه «أخبار‬
‫املدينة» سوى نقولت يسرية َتدها ف بعض املصادر املتأخرة ككتاب «وفاء الوفاء»‬
‫للسمهودي‪.‬‬
‫وبيق كتابه املسّم «كتاب املعقبني من ودل اِلمام أمري املؤمنني»‪ ،‬وهو كتاب ف‬
‫أنساب العلوية ومن بيق منهم وأعقب‪ .‬وقد صنف حيىي بن احلسن العقييق كتبا أخرى‬
‫ككتابه ف الرد ىلع الرافضة املسّم «الرد ىلع الرافضة وأهل املكر ف املنع من الكين‬
‫(‪)4‬‬
‫بأب بكر»‪ )3(.‬ومات حيىي سنة ‪.277‬‬
‫قال ادلولب ف كتاب «اذلرية الطاهرة»‪ :‬أخبين أبو موَس العبايس‪ ،‬عن حيىي بن‬
‫احلسن‪،‬‬
‫ح وأخبين طاهر بن حيىي بن احلسن‪ ،‬عن أبيه‪ ،‬قال‪" :‬وأم لكثوم الكبى ابنة لَع‬
‫من فاطمة ودلت لعمر بن الطاب زيدا ورقية‪ ،‬وقد انقرضا فلم يبق لعمر ودل من أم‬
‫(‪)5‬‬
‫لكثوم‪".‬‬
‫‪ 1‬املجدي ف أنساب الطابلية (ص ‪ ،)406‬اثلبت املصان لألعرج (ص ‪)243‬‬

‫‪ 2‬اثلبت املصان (ص ‪)243‬‬
‫‪ 3‬طبقات النسابني للشيخ بكر أبو زيد (ص ‪)68-67‬‬
‫‪ 4‬طبقات النسابني للشيخ بكر أبو زيد (ص ‪)68‬‬
‫‪ 5‬كتاب اذلرية الطاهرة لدلولب (ص ‪)118‬‬
Addendum
198
The two transmitters of this tradition from Yaḥyā are his

son, Ṭāhir, and Abū Mūsā al-ʿAbbāsī, who likely is Hārūn ibn
Muḥammad ibn Isḥāq ibn Mūsā ibn ʿĪsā ibn Mūsā ibn
Muḥammad ibn ʿAlī ibn ʿAbdillāh ibn al-ʿAbbās.(1)
Many Shi’ites, in an attempt to reject or undermine ʿUmar’s
marriage from Um Kulthūm bint ʿAlī resort to a host of
spurious arguments. Some claim that ʿUmar actually married a
female jinnī that assumed Um Kulthūm’s form, and some claim
that the marriage was never consummated. Yaḥyā ibn al-
Ḥasan’s statement here is in blatant contradiction to these
ahistorical Rāfiḍī appeals, as he not only affirms their marriage,
but also the birth of children from this marriage.
31. Al-Ḥusayn ibn Dāwūd ibn ʿAlī ibn ʿĪsā ibn Muḥammad ibn
al-Qāsim ibn al-Ḥasan ibn Zayd ibn al-Ḥasan ibn ʿAlī ibn
Abī Ṭālib
Al-Ḥusayn ibn Dāwūd was a righteous Ḥasanid noble and
descendant of the aforementioned al-Ḥasan ibn Zayd. His
student, al-Ḥākim (d. 401) said about him, “He was the Sheikh
of the Messenger of Allah's ‫ ﷺ‬household (Āl al-Rasūl) at his
time in Khurāsān. […] He was among the most abundant
people in prayer, ṣadaqa, and love for the Messenger of Allah's
‫ ﷺ‬companions.”(2)
Al-Ḥākim said in Tārīkh Naysābūr, “I accompanied him for
a period of time. I always heard him say whenever he
mentioned ʿUthmān, ‘The martyr (al-shahīd),' and he would
cry. Whenever he mentioned ʿĀʾisha, I only heard him say, 'al-
Ṣiddīqa daughter of the Ṣiddīq, the beloved of Allah's beloved,'
and he would cry.”(3)

2 Al-Muntaẓam Fī Tārīkh al-Mulūk Wa-l-Umam of Ibn al-Jawzī (14/176)
3 Al-Muntaẓam Fī Tārīkh al-Mulūk Wa-l-Umam of Ibn al-Jawzī (14/176)
‫‪199‬‬
‫والراويان عن حيىي ف هذا الب هما ابنه طاهر وأبو موَس العبايس‪ ،‬واغلب الظن‬
‫أن أبا موَس هو هارون بن ُممد بن إسحاق بن موَس بن عيس بن موَس بن ُممد بن‬
‫(‪)1‬‬
‫لَع بن عبد اهلل بن العباس‪.‬‬
‫وكثري من الشيعة يبالغون ف نف زواج أمري املؤمنني من أم لكثوم بنت لَع‪،‬‬

‫ويلجؤون إىل الشبه الواهية ف رد هذا اَلاكح‪ .‬فمنهم من زعم أن أمري املؤمنني إنما نكح‬
‫جنية تمثلت بصورة أم لكثوم‪ .‬ومنهم من يزعم أن أمري املؤمنني مات دون ابلناء بأم‬
‫لكثوم‪ .‬وِكم حيىي بن احلسن ف هذا املوضع فيه الرد الرصيح ىلع هذه الشبه الرافضية‪،‬‬
‫إذ لم يكتف باَلص ىلع وقوع هذا اَلاكح‪ ،‬بل نص أيضا ىلع أنها ودلت ل ابنا وبنتا‪.‬‬
‫‪. 31‬احلسني بن داود بن لَع بن عيس بن ُممد بن القاسم بن احلسن بن زيد بن احلسن‬
‫بن لَع بن أب طالب‬
‫واحلسني بن داود سيد حسين صالح‪ ،‬وهو من ذرية احلسن بن زيد بن احلسن بن‬
‫لَع بن أب طالب اذلي مىض ذكره‪ .‬قال تلميذه احلاكم‪َ" :‬كن احلسني بن داود شيخ آل‬
‫رسول اهلل ﷺ ف عرصه براسان [‪ ،]...‬واكن من أكث اَلاس صَّلة وصدقة وُمبة‬
‫(‪)2‬‬
‫ألصحاب رسول اهلل ﷺ‪".‬‬
‫قال احلاكم ف «تاريخ نيسابور»‪ :‬صحبته برهة من ادلهر‪ ،‬فما سمعته ذكر عثمان‬
‫إل قال‪ :‬أمري املؤمنني الشهيد رض اهلل عنه‪ ،‬وبكى وما سمعته ذكر اعئشة إل قال‪:‬‬
‫(‪)3‬‬
‫الصديقة بنت الصديق حبيبة حبيب اهلل‪ ،‬وبكى‪.‬‬
‫‪ 1‬تاريخ بغداد (‪)11/245‬‬

‫‪ 2‬املنتظم ف تاريخ امللوك واألمم لبن اجلوزي (‪)14/176‬‬
‫‪ 3‬املنتظم ف تاريخ امللوك واألمم لبن اجلوزي (‪)14/176‬‬
Addendum
200
Al-Ḥākim said, "In Rabīʿ al-Ākhir of year 355, I heard him

say, 'I saw a remarkable dream,' so we asked him about the
dream. He said, ‘I saw in my dream as though I was on a
shoreline, and there was a boat passing through like lightning.
It was said, 'This is the Messenger of Allah ‫ﷺ‬.' I therefore said,
'Peace by upon you, O Messenger of Allah ‫ '!ﷺ‬He replied, 'And
peace be upon you.’
Shortly after that, I saw another boat approaching, and it
was said, 'This is the Commander of the Faithful ʿAlī ibn Abī
Ṭālib.' I therefore said, 'Peace be upon you, father!' He replied,
'And peace be upon you.' Shortly after that, another boat
approached, and it was said, 'This is al-Ḥasan ibn ʿAlī.' I
therefore said, 'Peace be upon you, father!' He replied, "And
peace be upon you.' Shortly after that, an empty boat
approached, and I asked, 'Who is this boat for?' I was told, 'It is
yours.'"
Al-Ḥākim commented, "He died less than a month after this
dream."(1)
32. Al-Ḥusayn ibn ʿAlī ibn Ṭāhir al-ʿAlawī
Al-Ḥusayn ibn ʿAlī ibn Ṭāhir is known as Ibn Abī al-Jin. It
is said that he was a descendant of Ismāʿīl ibn Jaʿfar al-Ṣādiq,(2)
but I did not find an entry dedicated to him in historical
sources.
Abū Ṭāhir al-Silafī (d. 576) said in Muʿjam al-Safar: I heard
Abū al-Makārim ʿAbdullāh ibn Ibrāhīm ibn Yūsuf al-Shaybānī,
the judge of Baʿlabak in Damascus say: I heard Abū ʿAbdillāh
al-Ḥusayn ibn ʿAlī ibn Ṭāhir – who is known as Ibn Abī al-Jin
– say, “I used to espouse the belief of the Shia. I then saw in my
dream as though the Messenger of Allah ‫ ﷺ‬was seated, and
many Ṣaḥāba were around him.
1 Al-Muntaẓam Fī Tārīkh al-Mulūk Wa-l-Umam (14/177)

2 Aʿlām al-Ḥanafiyya Min Ahl al-Bayt (p. 44)
‫‪201‬‬
‫قال احلاكم‪ :‬وسمعته ف ربيع اآلخر سنة مخس ومخسني وثَّلثمائة يقول‪ :‬رأيت‬
‫رؤيا عجيبة فسأَلاه عن الرؤيا فقال‪ :‬رأيت ف املنام كأن ىلع شط ابلحر‪ ،‬فإذا أنا بزورق‬
‫كأنه البق يمر‪ ،‬فقالوا‪ :‬هذا رسول اهلل صل اهلل عليه وسلم فقلت‪ :‬السَّلم عليك يا‬
‫رسول اّلل‪ ،‬فقال‪ :‬وعليك السَّلم‪.‬‬
‫فما َكن بأسع من أن رأيت زورقا آخر قد أقبل فقالوا‪ :‬هذا أمري املؤمنني لَع بن‬
‫أب طالب‪ .‬فقلت‪ :‬السَّلم عليك يا أبت‪ ،‬فقال‪ :‬وعليك السَّلم فما َكن أسع من أن‬
‫جاء زورق آخر قد ظهر قالوا‪ :‬احلسن بن لَع‪ ،‬فقلت‪ :‬السَّلم عليك يا أبت‪ ،‬فقال‪:‬‬
‫وعليك السَّلم‪ ،‬فما َكن بأسع من أن جاز زورق آخر وليس فيه أحد فقلت‪ :‬ملن هذا‬
‫الزورق‪ .‬فقالوا‪ :‬هذا الزورق لك‪.‬‬
‫(‪)1‬‬
‫فما أىت عليه بعد هذه الرؤيا إل أقل من شهر حىت تويف‪.‬‬
‫‪.32‬احلسني بن لَع بن طاهر العلوي‬
‫واحلسني بن لَع بن طاهر يعرف ب ابن أب اجلن‪ .‬قيل‪ :‬هو ومن ذرية إسماعيل بن‬
‫جعفر الصادق‪ )2(،‬ولم أقف ىلع ترمجته‪.‬‬
‫قال أبو طاهر السلف ف «معجم السفر»‪ :‬سمعت أبا الماكرم عبد اّلل بن إبراهيم‬
‫بن يوسف الشيبان قاض بعلبك بدمشق يقول سمعت أبا عبد اّلل احلسني بن لَع بن‬
‫طاهر العلوي – المعروف بابن أب اجلن – يقول‪ :‬كنت أرى رأي المتشيعة‪ ،‬فرأيت فيما‬
‫يرى اَلائم كأن رسول اّلل ﷺ قاعد وحول من الصحابة رض اّلل عنهم‬
‫‪ 1‬املنتظم ف تاريخ امللوك واألمم (‪)14/177‬‬

‫‪ 2‬أعَّلم احلنفية من أهل ابليت (ص ‪)44‬‬
Addendum
202
A person then approached them and inquired, ‘What do

you say regarding Abū Bakr and ʿUmar?’ To which they all
gestured towards the Messenger of Allah ‫ﷺ‬, saying, ‘Allah and
His Messenger know best.’ I heard the Messenger of Allah ‫ﷺ‬
say, ‘They are both Imāms of truth and justice upon guidance!’
I thereby renounced that maḏhab. I now adhere to their
affinity, and I seek closeness to Allah through affinity to them.
Allah be pleased with them.”(1)
33. Muḥammad ibn Aḥmed ibn Muḥammad ibn ʿĪsā ibn Aḥmed
ibn Mūsā ibn Muḥammad ibn Ibrāhīm ibn ʿAbdillāh ibn
Maʿbad ibn al-ʿAbbās
Muḥammad ibn Aḥmed ibn Abī Mūsā al-Hāshimī was an
Abbasid noble born in 345.(2) He was held in high esteem by the
Abbasid caliphs, al-Qādir Bi-llāh and al-Qāʾim Bi-llāh,(3) and he
was, at some point, ordained a Qāḍī by al-Qādir Bi-llāh.(4) He
authored several works in the Ḥanbalī maḏhab,(5) including
Kitāb al-Irshād and a commentary on Mukhtaṣar al-Khiraqī.(6)
He died in the month of Rabīʿ al-Ākhir in year 428, and his
funeral prayer, which was held in the Grand Mosque of al-
Manṣūr in Baghdād, amassed a very large congregation.(7) He
was buried near the grave of Imām Aḥmed ibn Ḥanbal.(8)
1 Aʿlām al-Ḥanafiyya Min Ahl al-Bayt (p. 44), Muʿjam al-Safar of Abū
Ṭāhir al-Silafī (p. 148-149)
2 Tārīkh Baghdād (2/215), Ṭabaqāt al-Ḥanābila (2/186)
3 Ṭabaqāt al-Ḥanābila of Ibn Abī Yaʿlā (2/182)
‫‪203‬‬
‫خلق كثري‪ ،‬وإذا امرؤ قد أقبل عليهم وقال‪ :‬ما تقولون ف أب بكر وعمر؟ فأشاروا إىل‬
‫الرسول ﷺ وقالوا‪ :‬اّلل ورسول أعلم‪ .‬فسمعته ﷺ يقول‪ :‬إماما حق‪ ،‬إماما عدل‪ ،‬ىلع‬
‫هدى‪ .‬فرجعت عن ذلك المذهب وأنا اآلن أعتقد حبهم وموالتهم وأتقرب إىل اّلل عز‬
‫(‪)1‬‬
‫وجل بمودتهم رض اّلل عنهم‪.‬‬
‫‪ُ. 33‬ممد بن أمحد بن ُممد بن عيس بن أمحد بن موَس بن ُممد بن إبراهيم بن عبد‬
‫اهلل بن معبد بن العباس‬
‫وُممد بن أمحد بن أب موَس اهلاشم من أعيان بين العباس‪ ،‬واكن مودله ف سنة‬
‫سنة مخس وأربعني وثَّلثمائة‪ )2(.‬واكن ل القدم العايل واحلظ الواف عند اِلمامني القادر‬
‫(‪)4‬‬ ‫(‪)3‬‬
‫وصنف تصانيف ىلع‬ ‫واكن قد ويل القضاء للقادر باهلل‪.‬‬ ‫باهلل والقائم بأمر اّلل‪،‬‬
‫(‪)6‬‬
‫مذهب اِلمام أمحد بن حنبل‪ )5(،‬منها‪« :‬كتاب اِلرشاد» وشح ل ىلع كتاب «الريق»‪.‬‬
‫مات ف شهر ربيع اآلخر سنة ثمان وعرشين وأربع مائة‪ ،‬وصل عليه ف جامع‬
‫املنصور ببغداد‪ ،‬واكن اجلمع يومئذ وافرا جدا‪ )7(.‬ودفن بقرب قب اِلمام أمحد رمحهما اهلل‬
‫(‪)8‬‬
‫تعاىل‪.‬‬
‫‪ 1‬أعَّلم احلنفية من أهل ابليت (ص ‪ ،)44‬معجم السفر ألب طاهر السلف (ص ‪)149-148‬‬
‫‪ 2‬تاريخ بغداد (‪ ،)2/215‬طبقات احلنابلة لبن أب يعل (‪)2/186‬‬
‫‪ 3‬طبقات احلنابلة (‪)2/182‬‬
‫‪ 5‬تاريخ بغداد (‪)2/215‬‬
‫‪ 7‬تاريخ بغداد (‪)2/216‬‬
Addendum
204
Muḥammad ibn Aḥmed ibn Abī Mūsā al-Hāshimī said in

his book, Kitāb al-Irshād, while outlining his creed, “And that
Muḥammad ‫ ﷺ‬is the seal of the prophets and best of the
Messengers. His nation is the best of all nations. The best
among them is the generation who believed in him, witnessed
him, and validated him. The best from the generation that
accompanied him are 1,400 who pledged allegiance to him at
the Pledge of al-Riḍwān. The best among them are the people
of Badr, as they supported him. The best among them are 40
who stood with him at the House [of al-Arqam]. The best
among them are ten who aided and revered him and for whom
he promised Paradise and subsequently died pleased with
them. The best among those righteous ten are the four
righteous and rightly-guided caliphs. The best of the four is
Abū Bakr al-Ṣiddīq, then ʿUmar al-Fārūq, then ʿUthmān Ḏū al-
Nūrayn, then ʿAlī al-Riḍā (peace be upon him).
The best of generations is then those that succeed them;
then, those who succeed them; then, those who follow them.
We befriend all companions of the Messenger of Allah ‫ﷺ‬, and
we do not pursue their discord. We refrain from mentioning
them except in the most flattering terms. We befriend those
who oversaw the combat between the Muslims: ʿAlī, Ṭalḥa, al-
Zubayr, ʿĀʾisha the Mother of the Believers, and Muʿāwiya
(Allah be pleased with them).
We do not interfere in whatever transpired between them,
pursuant to the Lord of Creation’s statement, ‘And those who
came after them, saying, ‘Our Lord, forgive us, and our
brethren who preceded us in faith, and leave no malice in our
hearts towards those who believe. Our Lord, You are Clement
and Merciful’. [Quran 59:10]’ And all praise be to Allah.”(1)
1 Kitāb al-Irshād Ilā Sabīl al-Rashād of Ibn Abī Mūsā (p. 7-8)
‫‪205‬‬
‫قال القاض ُممد بن أمحد بن أب موَس اهلاشم ف كتاب «اِلرشاد إىل سبيل‬
‫الرشاد»‪" :‬وأن ُممدا ﷺ خاتم اَلبيني وأفضل املرسلني‪ .‬وأمته خري األمم أمجعني‪.‬‬
‫وأفضلهم القرن اذلين آمنوا به وشاهدوه وصدقوه‪ .‬وأفضل القرن اذلين صحبوه أربع عرش‬
‫مئة بايعوه بيعة الرضوان‪ ،‬وأفضلهم أهل بدر إذ نرصوه‪ .‬وأفضلهم أربعون ف ادلار كنفوه‪.‬‬
‫وأفضلهم عرشة عزروه ووقروه شهد هلم باجلنة وقبض وهو عنهم راض‪ .‬وأفضل هؤلء‬
‫العرشة األبرار اللفاء الراشدون املهدينون األربعة األخيار‪ .‬وأفضل األربعة أبو بكر‬
‫الصديق ثم عمر الفاروق ثم عثمان ذو اَلورين ثم لَع الرضا عليه السَّلم‪.‬‬
‫وأفضل القرون اذلين يلونهم ثم اذلين يلونهم ثم اذلين يتبعونهم‪ .‬وأن نتول أصحاب‬
‫رسول اهلل ﷺ بأسهم‪ ،‬ول نبحث عن اختَّلفهم ف أمرهم‪ .‬ونمسك عن الوض ف‬
‫ذكرهم إل بأحسن اذلكر هلم‪ .‬وأن نتول أهل القبلة ممن ويل حرب املسلمني ىلع ماَكن‬
‫منهم من لَع وطلحة والزبري واعئشة أم املؤمنني ومعاوية رضوان اهلل عليهم‪.‬‬
‫ول ندخل فيما شجر بينهم اتبااع لقول رب العاملني ﴿واذلين جاءوا من بعدهم‬
‫يقولون ربنا اغفر َلا وِلخواننا اذلين سبقونا باِليمان ول َتعل ف قلوبنا غَّل لَّلين‬
‫(‪)1‬‬
‫آمنوا ربنا إنك رءوف رحيم﴾ [احلرش‪ .]10 :‬واحلمد هلل رب العاملني‪".‬‬
‫‪ 1‬كتاب اِلرشاد إىل سبيل الرشاد للقاض ابن أب موَس (ص ‪)8-7‬‬

Addendum
206
Concluding Statement
Thus were some statements of the nobles of Ahlulbayt from
various branches, most of which were documented through
reliable isnāds. Some embody explicit praise of the Shaykhayn,
while others are more subtle. Nonetheless, they serve as a
useful supplement to al-Shawkānī’s previous treatise on
Ahlulbayt. Undoubtedly, a Hashemite who befriends the
Shaykhayn, extols them, and/or gives precedence to them over
all Ṣaḥāba would not permit cursing them. Those referenced in
this book are the nobles and scholars of Banī Hāshim, and the
consensus cited by al-Shawkānī is, indeed, a valid consensus –
all praise be to Allah – without any considerable objection.
Regardless, the reader should not presume that we deem
later nobles from Ahlulbayt worthy of assessing the Shaykhayn
and other Ṣaḥāba. Such figures certainly are lower in rank than
all other Ṣaḥāba. Imām Aḥmed was once asked, “Who is better:
Muʿāwiya or ʿUmar ibn ʿAbdilʿAzīz?” He replied, “Muʿāwiya is
better. We compare no one to the Messenger of Allah’s ‫ﷺ‬
companions...”(1)
Al-Lālakāʾī reported through his isnād that al-Aʿmash once
said, “Are you not surprised by Kathīr al-Nawwāʾ and his
questioning of Abū Jaʿfar [al-Bāqir] about Abū Bakr and
ʿUmar? By Allah, if ʿAlī himself were here, I would not ask him
about Abū Bakr and ʿUmar!”(2)
Al-Aʿmash made this statement despite his Kufan origins,
for most Kūfans embodied Shi’ite leanings and tendencies. This
statement is from his fiqh and proper understanding, as the
Shaykhayn’s significance is manifest and does not hinge on
ʿAlī’s affirmation, let alone his later descendants’ affirmation.
1 Kitāb al-Sunnah of al-Khallāl (2/434)

2 Sharḥ Uṣūl Iʿtiqād Ahl al-Sunnah Wa-l-Jamāʿa (p. 1368-1369)
‫‪207‬‬
‫‪‬خاتمة‬
‫فها يه بعض اَلصوص الواردة عن أئمة أهل ابليت من شىت فروع بين هاشم‪ ،‬جلها‬
‫مروية باألسانيد الصحيحة‪ .‬وبعض هذه األخبار ِصحية ف ف فضل الشيخني واثلناء‬
‫عليهما‪ ،‬ووجه اثلناء ف بعضها أخىف وأبهم‪ .‬وقصدي من الستشهاد بهذه األخبار‬
‫الحتجاج لكتاب اِلمام الشواكن والديلل ل‪ .‬فَّل شك أن اذلي يوايل الشيخني من بين‬
‫هاشم ويثين عليهما – بل ويفضلهما ىلع سائر الصحابة – ل يستحل سبهما‪ .‬فاملذكورون‬
‫ف هذا الكتاب هم وجوه بين هاشم وسادتهم وأعيانهم وعلماؤهم‪ ،‬فاِلمجاع اذلي احتج‬
‫به الشواكن صحيح منعقد بفضل اهلل‪ ،‬مشهود ل بالصحة بَّل مدافع معتب‪.‬‬
‫ول يظن الظان أنا نرى من ذكرنا من متأخري سادة أهل ابليت من الابعني ومن‬
‫دونهم أهَّل للَكم ف الشيخني وغريهما من الصحابة‪ .‬بل هم – بَّل شك – دون الصحابة‬
‫لكهم‪ .‬وقد سئل اِلمام أمحد مرة‪" :‬أيهما أفضل‪ :‬معاوية أو عمر بن عبد العزيز؟" فقال‪:‬‬
‫(‪)1‬‬
‫"معاوية أفضل‪ .‬لسنا نقيس بأصحاب رسول اّلل ﷺ أحدا‪"...‬‬
‫قال الَّللاكئ ف «شح أصول اعتقاد أهل السنة واجلماعة»‪ :‬نا عبيد اّلل بن أمحد‪،‬‬
‫أنا يزداد بن عبد الرمحن‪ ،‬نا أبو سعيد األشج‪ ،‬قال‪ :‬نا أبو أسامة‪ ،‬قال‪ :‬سمعت األعمش‬
‫يقول‪ :‬أما تعجب من كثري اَلواء وسؤال أبا جعفر عن أب بكر وعمر رضوان اّلل‬
‫(‪)2‬‬
‫عليهما؟! واّلل لو َكن لَع هاهنا ما سأله عن أب بكر وعمر!"‬
‫هذا قال األعمش مع أنه كويف‪ ،‬وأهل الكوفة باجلملة ل يلون من تشيع وميل إىل‬
‫لَع بن أب طالب‪ .‬وهذا من فقهه وحسن فهمه؛ فإن فضل الشيخني ظاهر ليس مناطا‬
‫بإقرار لَع بن أب طالب رض اهلل عنه – فضَّل عمن تأخر من ذريته‪.‬‬
‫‪ 1‬كتاب السنة للخَّلل (‪)2/434‬‬

‫‪ 2‬شح أصول اعتقاد أهل السنة واجلماعة لَّللاكئ (ص ‪)1368-1369‬‬
Addendum
208
Rather, their significance is established and mass-

transmitted, transcending the need for confirmation from
specific individuals. In this book, we merely cited the traditions
from Ahlulbayt in light of the fact that Rāfiḍites throughout
history have fabricated traditions in the name of many figures
from Ahlulbayt impugning and disparaging the Shaykhayn. It
was therefore incumbent upon us to direct the seekers of truth
to their true historical positions so that they become aware of
the falseness of what Rāfiḍite forgers have attributed to them.
The position outlined in this treatise revolves around the
predecessors from Ahlulbayt who were people of knowledge.
We concluded this book with a few latter-day figures to further
enhance the text and highlight how this uprightness and
benevolence espoused by the vast majority their forebears were
persistently maintained by a variety of later Hashemite nobles
as well. No weight should be given to the later Hashemites who
espoused fallacious doctrines, such as those of the Zaydis,
Ismailis, Twelvers, and other heretics. Such individuals
effectively contradict the righteous and virtuous ways of their
forefathers upon the Sunnah and instead opted to emulate
nascent Shi’ite sects and their head figures. This is especially
the case with later Hashemites raised in Shi’ite regions, so it
should not be surprising that someone in such a state would
espouse the maḏhab of his respective region, even if it
contradicts his early forefathers’ ways.
This is a known and observable phenomenon. A noble
sayyid raised in a Ḥanafī district grows up to become a
muqallid of Imām Abū Ḥanīfa. One who is raised in a Shāfiʿī
district becomes a Shāfiʿī, and one who is raised in North Africa
becomes a pure Mālikī. Likewise, one who is raised in the
Ḥanbalī lands grows up to become a Ḥanbalī, and one who is
raised in a Zaydi district becomes a Zaydi. A sayyid raised in
Twelver lands grows up to become a Twelver heretic, though
it should be noted that the confirmed sayyids among them,
upon inspection, are actually quite sparse in number.
‫‪209‬‬
‫بل إن فضلهما ثابت متواتر غري مفتقر إىل إقرار آحاد اَلاس‪ .‬ونن إنما أوردنا‬
‫األخبار عن أهل ابليت ف هذا املعىن ألن الرافضة قد وضعت ىلع كثري منهم أخبارا‬
‫مكذوبة ف سب الشيخني والطعن فيهما‪ ،‬فاكن لزاما علينا إرشاد طالب احلق إىل صحيح‬
‫مذاهبهم يلتفطن إىل بطَّلن ما حاكه عنهم دجاجلة الرافضة‪.‬‬
‫والعمدة فيما حكيناه من مذاهبهم املتقدمون من رجال العرتة من أهل العلم‪ ،‬وإنما‬
‫ختمنا الكتاب بذكر بعض املتأخرين من أهل هذا ابليت الطاهر تكملة للفائدة وبليان‬
‫أن هذا الفضل والري اذلي َكن عليه جل أهل ابليت لم يزل عليه قوم من متأخري‬
‫السادة اهلاشميني‪ .‬ول يعتب بشذوذ من شذ من متأخريهم وانتحل املذاهب ابلاطلة‬
‫كمذاهب الزيدية واِلسماعيلية والثين عرشية والزنادقة‪ .‬فإنهم ف ذلك خارقون ملا َكن‬
‫عليه أباؤهم من فضل وسنة ومقدلون لفرق الشيعة ورجالتها‪ .‬ل سيما من نشأ منهم ف‬
‫بدل يتشيع أهله‪ ،‬فَّل يستغرب ممن هو ف هذه احلال أن ينشأ مقدلا ملذهب أهل بدله –‬
‫وإن خالف طرائق آبائه‪.‬‬
‫وهذا أمر مشاهد معلوم‪ .‬فالسيد الرشيف اَلاشئ ف ناحية حنفية ينشأ مقدلا‬
‫ملذهب اِلمام أب حنيفة‪ ،‬واذلي ينشأ ف ناحية شافعية يصري شافعيا‪ ،‬واذلي ينشأ ف بَّلد‬
‫املغرب يصري مالكيا ِصفا‪ ،‬واذلي ينشأ ف بَّلد السادة الوهابية ينشأ وهابيا صلبا ف‬
‫السنة‪ ،‬واذلي ينشأ ف ناحية الزيدية ينشأ زيديا؛ واذلي ينشأ ف بَّلد اِلمامية يصري‬
‫مبتداع إماميا – ىلع قلة من يصفو نسبه منهم بعد الدقيق‪.‬‬
Addendum
210
Moreover, many contemporary self-proclaimed sayyids in

Twelver vicinities appear to actually descend from ancestors of
dubious origins and significance. In some centuries,
nonetheless, Rāfiḍism and Iʿtizāl proliferated in various
regions, thereby resulting in many people, including some
noble sayyids, to indulge in such corrupt maḏhabs. No
consideration should be given to such ignorant and misguided
folk, for Ahlulbayt in this regard are akin to other Muslim
households: they contain knowledgeable individuals who
emulated the righteous, and they similarly contain misguided
innovators. Among them are the ignorant commoner and the
moderate seeker. The Truth is more worthy of being followed,
and it does not hinge on mere individuals.
Now, let us conclude this concise monograph with a
statement of Imām Aḥmed (Allah have mercy on him) that we
transmit from Ṭabaqāt al-Ḥanābila. There, Imām Aḥmed is
quoted saying, “The Khashabiyya adhere to the doctrine of the
Zaydis. They proclaim love of Muḥammad’s household, and
they have lied! Rather, they are, out of all people, the haters of
Muḥammad’s household! The true Shia of Muḥammad’s
household are the righteous: the people of Sunnah and Athar
(Ahl al-Sunnah Wa-l-Athar) whoever they are and wherever
they may be! As they are the ones who love Muḥammad’s
household and all of Muḥammad's companions , and they
mention none of them with negativity or denigration.
Whosoever mentions any of Muḥammad’s companions
negatively, disparages them, dissociates from any of them,
curses them, or flaunts their flaws is a vile Rāfiḍī vile
monger.”(1)
Our Lord! Guide us toward whatever You love and condone, and embark
us upon the paths of guidance regarding that which Your slaves disputed!
This marks the end of the addendum to al-Shawkānī’s treatise. May
Allah’s blessings shower our Prophet, his Āl, and his companions.

‫‪211‬‬
‫فإن كثريا منهم قوم من الزطية انتحلوا النسب الطاهر‪ .‬ويف بعض األزمنة والقرون‬
‫فشا الرفض والعزتال ف بقاع كثرية‪ ،‬فاشتغل كثري من أهل تلك اَلوايح بهذه املذاهب‬
‫الرديئة‪ ،‬ودخل بها بعض السادات واألشاف‪ .‬فَّل اعتبار بمثل هؤلء من أهل اجلهل‬
‫والضَّلل‪ .‬بل إن أهل ابليت ف هذا الشأن كغريهم من بيوتات املسلمني‪ :‬فيهم العالم‬
‫املقتدي بالصاحلني‪ ،‬وفيهم الضال املبتدع‪ ،‬وفيهم العايم اجلاهل‪ ،‬وفيهم املقتصد‪ .‬واحلق‬
‫أحق أن يتبع ول يناط برجال‪.‬‬
‫وَلختم هذا اجلزء اللطيف ببعض الكم اِلمام أمحد‪ ،‬فقد روينا ف كتاب «طبقات‬
‫احلنابلة» أنه قال‪" :‬والشبية وهم يقولون بقول الزيدية‪ ،‬وهم فيما يزعمون ينتحلون حب‬
‫آل ُممد ﷺ‪ .‬وكذبوا‪ ،‬بل هم املبغضون آلل ُممد ﷺ دون اَلاس! إنما الشيعة آلل ُممد‬
‫املتقون أهل السنة واألثر من َكنوا وحيث َكنوا اذلين حيبون آل ُممد ﷺ ومجيع أصحاب‬
‫ُممد ﷺ‪ ،‬ول يذكرون أحدا منهم بسوء ول عيب ول منقصة‪ .‬فمن ذكر أحدا من‬
‫أصحاب ُممد ﷺ بسوء أو طعن عليهم أو تبأ من أحد منهم أو سبهم أو عرض بعيبهم‬
‫(‪)1‬‬
‫فهو رافض خبيث مبث‪".‬‬
‫َحبَََوترضى‪َ،‬واسلكَََبناََسبلَالرشادََفيماََاختلفََفيهََالعباد َ‬
‫ربناََوفقناََملاََتَ َ‬
‫تـمََالذيلَعلىَرسالةََالشوكاني‪َ،‬وصلىَاهللََعلىَنبيناََحممدََوعلىَآلهََوأصحابهََوسلم‪.‬‬
‫َاَمس َلََمََاَ‪.‬‬
‫َاَمصلَََيَ ََ َ‬ ‫وكتبََ َحمبََََآَلََحممدَﷺََعبدَاهللََبنَحممدََاَلرََبَ ََاطَََََ َ َ‬
‫حامَدَ ََ َ‬
‫‪ 1‬طبقات احلنابلة لبن أب يعل (‪)1/33‬‬

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Ahlulbayt on the Prophet’s

The ex-Zaydi Polymath and Champion of the Sunnah

Translated and Annotated by

Addendum: An Enumeration of Hashemite

Bibliography ................................................................ 212

1 Al-Badr al-Ṭāliʿ Bi-Maḥāsin Man Baʿd al-Qarn al-Sābiʿ (1/190, 1/279)

studying Zaydi texts,(1) even penning a tract supporting some

1 Al-Badr al-Ṭāliʿ Bi-Maḥāsin Man Baʿd al-Qarn al-Sābiʿ (2/215)

case with many adherents to Rāfiḍism. He is more ignoble

to the mosque and engaged in a devilish and tyrannical

vizier himself. Rather, it was because that Rāfiḍī vizier

Subsequently, he had a group of the devils shackled and

1 Adab al-Ṭalab wa-Muntahā al-Arab of al-Shawkānī (p. 123-125)

has disseminated their knowledge and spread their works,

1 Adab al-Ṭalab Wa-Muntahā al-ʿArab (p. 77-79)

various ways. Nevertheless, their repudiation of their heresies

1 This is an important observation made by al-Shawkānī on the

of these refutations proliferated such that they exceded 20,

as they resist mainstream Islam, disregarding their intra-Shi’ite disputes.

would appease, compromise with , and illude the laity that

myself in responding to anyone else, as they were not

1 Al-Badr al-Ṭāliʿ of al-Shawkānī (2/233-1/235)

righteous Ṣaḥāba and their disregard for the maḏhabs of the

1 Nayl al-Awṭār of al-Shawkānī (13/125)

the excessive exaggeration, threats, and terror, they were

1 Adab al-Ṭalab wa-Muntahā al-Arab (p. 81-82). A pause is warranted here

A common, unfortunate misunderstanding among many

1 Even if it were a middle ground, as is assumed, that would not entail

In fact, the Zaydi position on the Ṣaḥāba can, in some

attribute to Ahlulbayt (or an individual among them) from their

1 Ajwiba ʿAlā Iʿtirāḍāt al-Zaydiyya of Ibn Balbān al-Ḥanbalī (p. 104-105)

and their vicinities.”1 The resurgence of this Zaydi Rāfiḍī strand

1 Kitāb al-Ḥūr al-ʿĪn of Nashwān al-Ḥimyarī (p. 208)

additional consensuses attributed to Ahlulbayt regarding the

‫لإلمام العَّلمة ناِص السنة‬

‫بدر ادلين ُممد بن لَع الشوَكن ‪‬‬

1 Ṣaḥīḥ al-Bukhārī (3/1343), Ṣaḥīḥ Muslim (4/1967)

All you will predominantly observe is a man who has

1 A reference to Shi’ites who profess adherence to the madhab of

‫‪Other companions, such as Abū Hurayra, are often criticized and‬‬

I liked to elucidate their actual views on this specific issue,

[Ahlulbayt’s Consensus on the

1 It seems here that this disclaimer is meant to refer to some of the

]‫[إمجاع أهل ابليت ىلع حتريم سب الصحابة‬

‫ وحتريم‬،‫ قد ثبت إمجاع األئمة من أهل ابليت ىلع حتريم سب الصحابة‬:‫فأقول‬

of siyar, as it is inauthentic. Whatever is authentic therein has a valid

As held by the majority of scholars, companionship does

1 Al-Muʾayyad Bi-llāh Aḥmed ibn al-Ḥusayn ibn Hārūn was a fourth

‫تص ب جائات اَلبل كش ح ومنكب‬ ‫فإن كنت ل أرم وترم كنانيت‬

‫قال ف «الرتمجان» عند شح قول ف «البسامة»‪:‬‬

The righteous predecessors held that the Elders, by

1 The aforementioned excerpt cited by al-Shawkānī can be found on page

This statement, although seemingly appreciable when contrasted

‫‪factions, such as the Jārūdiyya, gained traction within the Zaydi‬‬

1 Al-Muʾayyad Bi-llāh Yaḥyā ibn Ḥamza was an eighth century Zaydi

‫وهذا هو المختار عندنا‪ ،‬ودللنا عليه وذكرنا أن اِلسَّلم مقطوع به ل ُمالة‪،‬‬

The second group abstains from taraḥḥum, ṭarḍiya, and

‫فهؤلء حيكمون بالطأ‪ ،‬ويقطعون به ويتوقفون ف حكمه‪.‬‬

‫وقال اِلمام حيىي بن محزة ف رساله «الوازعة للمعتدين عن سب أصحاب سيد‬

‫"ثم إن هلم بعد القطع بعدم الكفري والفسيق مذهبني‪.‬‬

Yaḥyā ibn Ḥamza then said:

1 This defective reasoning stems from the adoption of the heretical

The well-known report from him is that he said,

1 Al-Risāla al-Wāziʿa li-l-Muʿtadīn ʿAn Sabb Ṣaḥābat Sayyid al-Mursalīn