A Hundred Shia Ulama and Authorities Relied upon by Sunni Scholars

By: Allamah Sayyid 'Abd al-Husayn Sharaf al-Din al-Musawi
Reference: Al-Muraja'at
Yes. I will provide you in a hurry with what you have requested, confining myself to some of those Shia personalities who were visited by people from far and wide even the Sunni scholars, on the condition that I will not be required to elaborate on them, since there is no room for that in this brief exposition. Here are their names and the names of their fathers arranged alphabetically:[1]

1. Aban ibn Taghlib
He was a Kufi] reciter of the Holy Qur'an. Al­Thahbi has recorded his biography in his own Mizan saying, "Aban ibn Taghlib, MAW, of Kufa, is a persistant Shi`a. He, nevertheless, is truthful; so, we will rely on his truthfulness, and let him be punished for his innovation." He has also said that Ahmed ibn Hanbal, Ibn Ma`in and Abu Hatim put their trust in him. Ibn `Adi quotes him and says that he is "extremist in Shi`ism." Al­Sa`di describes him as "an open deviator." Ibn al­Thahbi goes on to describe the man's credentials, counting him as an authority relied upon by Muslim and authors of the four Sunan books, namely Abu Dawud, al­Tirmithi, al­Nisa'i and Ibn Majah, marking his name with the latter's initials. Refer to his narration of hadith in Muslim's Sahih, in the four Sunan books through al­Hakam and al­A`mash, in addition to Fudayl ibn `Umer. Sufyan ibn `Ayinah, Shu`bah, and Idris al­Awdi quote him as recorded in Muslim's book. He died, may Allah have mercy on him, in 141 A.H.

2. Ibrahim ibn Yazid
His name is Ibrahim ibn Yazid ibn `Umer ibn al­Aswad al­Nakh`i al­Kufi, the faqih. His mother is Malika daughter of Yazid ibn Qays al­Nakh`i and sister of al­Aswad, Ibrahim, and `Abdel­Rahman, sons of Yazid ibn Qays. Like their uncles `Alqamah and Ubay, sons of Qays, they were all among the most reliable and authoritative among all Muslims. Authors of the six sahih books, as well as others, have all relied upon their authority while keeping in mind thier being Shi`as.
As regarding our man Ibrahim ibn Yazid, he has been included among Shi`a dignitaries by Ibn Qutaybah] on page 206 of his work Al-Ma`arif where he enumerates a few Shi`a dignitaries, taking his reliability for granted. Refer to his hadith in Bukhari's and Muslim's Sahih books as quoted by the mother of his uncle `Alqamah ibn Qays, and by Humam ibn al­Harith, Abu `Ubaydah ibn `Abdullah ibn Mas`ud, `Ubaydah, al­Aswad ibn Yazid, his uncle. Refer also to his hadith in Muslim's Sahih through his uncle from his mother's side, `Abdul-Rahman ibn Yazid, and through Sahm ibn Munjab, Abu Mu`ammar, `Ubayd ibn Nadlah, and `Abis. In the two sahihs, he is quoted by Fudayl ibn `Umer, al­Mughirah, Ziyad ibn Kulayb, Wasil, al­Hasan ibn `Ubaydullah, Hammad ibn Abu Sulayman, and by Sammak. Ibrahim was born in 50 A.H., and he died at the age of either 95 or 96, four months after al­Hajjaj's death.

3. Ahmed ibn al­Mufdil
He is Ahmed ibn al­Mufdil ibn al­Kufi al­Hafri. Abu Zar`ah and Abu Hatim quote him and rely upon him while being fully aware of his status among Shi`as. In Ahmed's biography, as stated in Al-Mizan, Abu Hatim highlights this fact by saying: "Ahmed ibn al­Mufdil is one of the Shi`a chiefs, and he is truthful." Al­Thahbi mentions him in his book Al-Mizan, putting on his name Abu Dawud's and al­Nisa'i's initials, indicating thereby that they consider him an authority. Refer to his hadith in their sahih through al­Thawri. He narrates through Asbat ibn Nasir and Isra'i.

7. Isma`il ibn `Abbad
His full name is Isma'il ibn `Abbad ibn al­Abbas al­Taleqani (Abul­Qasim), better known as al­Sahib ibn `Abbad. Al­Thahbi has mentioned him in his book Al-Mizan, putting "DT" on his name to indicate that both Dawud and al-Tirmithi rely on him in their sahih books.[2] Then he goes on to describe him as "a talented Shi`a, a man of letters". His being Shi`a is a matter which cannot be doubted by anyone. For this reason, he and his father earned high marks of prestige and greatness in the Buwayhid state. He is the first person among their government ministers to be called "sahib" (companion, friend), since he was, since his adolescence, a companion of Mu'ayyed al­Dawlah ibn Buwayh. This title followed him as he grew up till he was known thereby. Later on, it was used for anyone who held the same reins of responsibility in the government. First, he was minister to Mu'ayyed al­Dawlah Abu Mansur ibn Rukn al­Dawlah ibn Buwayh. After the latter's demise in Sha`ban of 373 in Jurjan, Abul-Hasan `Ali, better known as Fakhr al­Dawlah, brother of Mu'ayyed, seized authority and retained Sahib's position. Fakhr al­Dawlah held Sahib in high esteem and fulfilled his wishes in the same way his own father Abu `Abbad ibn al­Abbas did while he was in the service of Fakhr al­Dawlah's father, Rukn al­Dawlah.
When, at the age of 59, as­Sahib died on Thursday night, 24th of Safar, 385, in Rayy, the city of Rayy closed down its shops as a sign of mourning, and people gathered in front of his mansion awaiting his coffin. Fakhr al­Dawlah, accompanied by government ministers and commanders of the army, went there, too, wearing mourning clothes. When his coffin came out of his house, people cried "Allahu Akbar!" in unison, kissed the ground in glorification, and Fakhr al­Dawlah followed the coffin on foot with the crowd and sat with them during the three days' mourning period. Poets read eulogies, and scholars held commemorative ceremonies in his honour, and he was praised by all those who could not attend his funeral. Abu Bakr al­Khawarizmi said: "Al­Sahib ibn `Abbad grew up in the ministry's lap, learned how to crawl and walk within its precincts, was nursed from the most excellent of its bosoms, and inherited it [ministry] from his own forefathers." Abu Sa`id al­Rustami composed these verses in his praise:
He inherited ministry: a link in a chain,
A great man, he was, heir of great men.
About the ministry of al-Abbas does `Abbad narrate,
While from `Abbad does Isma`il Narrate.
In his biography of Sahib, al­Tha`alibi says: "I can find no words to fairly describe Sahib's lofty status in knowledge and arts, or the prestige he enjoys for being benevolent and generous, or his unique virtues and possession of various merits. The best statement I can make on his behalf falls short of doing justice to the least among his virtues and eminence, and my best description falls short of being fair to his virtues and characteristics." Sahib has written many precious books including Al­Muhit in Language in seven volumes; its chapters are arranged alphabetically. He collected an unmatched library. Nuh ibn al­Mansur, one of the kings of Sam`an, wrote to him once to invite him to be in charge of running his cabinet of ministers and managing the affairs of his kingdom. He apologized to him, saying that he needed four hundred camels just to transport the contents of his library. This much about him should suffice.

8. Isma`il ibn `Abdul­Rahman ibn Abu Karimah al­Kufi
Better known as al-Sadi, he is the renown interpreter of the Holy Qur'an. Stating his biography, al­Thahbi describes him as "charged with Shi`ism." Husayn ibn Waqid al­Maruzi discusses him, claiming that he heard him once cursing Abu Bakr and `Umer. In spite of all these charges, he is quoted by al­Thawri and Abu Bakr ibn `Ayyash and many in such class of writers. Muslim and authors of the four sahih books consider him an authority, while Ahmed grants him his full confidence. Ibn `Adi says that he is truthful. Yahya al­Qattan says there is nothing wrong with the ahadith he narrates. Yahya ibn Sa`id says: "I never heard anyone speaking ill of al­Sadi; none has deserted him." Ibrahim al­Nakh`i once passed by al­Sadi while the latter was interpreting the Holy Qur'an. Ibrahim said that al­Sadi was interpreting the Holy Qur'an according to the commonly used methods. If you read about al­Sadi in Mizan al-I`tidal, you will find more details about what we have stated above. Refer to al­Sadi's hadith in Muslim's Sahih from Anas ibn Malik, Sa`d ibn `Ubaydah, and Yahya ibn `Abbad. Abu `Awanah, al­Thawri, al­Hasan ibn Salih, Za'idah, and Isra'il have all quoted him, being their mentor, as stated in the four sahih books. He died in 127 A.H.

9. Isma`il ibn Musa al­Fazari al­Kufi
Al­Thahbi's Al-Mizan quotes Ibn `Uday saying, "People despised his extremist Shi`a views." Al-Mizan also quotes `Abdan saying: "Hammad and Ibn Abu Shaybah opposed our visiting him." He asked him once how he fared with "that immoral who curses our ancestors." In spite of all of this, both Ibn Khuzaymah and Abu `Arubah quote him, being the instructor of their class. He is in the same category with Abu Dawud and al-Tirmithi who quote him and rely on his authority in their sahihs. Abu Hatim mentions him and calls him "trustworthy." Al-Nisa'i says "he is alright." All of this is stated in the man's biography in al-Thahbi's Al-Mizan.
Refer to his hadith in al-Tirmithi's Sahih and Abu Dawud's Sunan as narrated by Malik, Sharik, and `Umar ibn Shakir, a friend of Anas. He died in 245. He was a son of al­Sadi's daughter, although he might have denied that, and Allah knows best.

10. Talid ibn Sulayman al­Kufi, al­A`raj
Ibn Ma`in mentioned him and said: "He used to curse `Uthman. Some of `Uthman's followers heard that. They threw a rock at him which broke his leg, hence his nickname "al­A`raj," the lame. Abu Dawud has mentioned him and said he is Rafidi who curses Abu Bakr and `Uthman. In spite of all of this, Ahmed and Ibn Namir rely on his authority despite their knowledge of his Shi`a beliefs. Ahmed has said, "Talid is a Shi`a, yet we could not find anything wrong with what he narrated." Al­Thahbi has mentioned him in his book Al-Mizan, quoting statements about him made by learned men as stated above. He puts al-Tirmithi's initials on his name to indicate that the latter considers him an authority. Refer to his hadith in al-Tirmithi's Sahih through `Ata ibn al­Sa'ib and `Abdel­Malik ibn `Umayr.

11. Thabit ibn Dinar
Thabit is better known as Abu Hamzah al­Thamali. His being Shi`a is as clear as the sun. Author of Al-Mizan mentions him, stating that the name of `Uthman was mentioned once in Abu Hamzah's presence. The latter sarcastically asked: "Who is `Uthman?!" It also states that al­Sulaymani includes Abu Hamzah among the Rafidis. Al­Thahbi puts al-Tirmithi's initials on Abu Hamzah's name as an indication of his being an authority. Waki` and Abu Na`im quote him and use him as their authority. Refer to his hadith in al-Tirmithi's sahih through Anas and al­Sha`bi and others of the same calibre. He died, may Allah have mercy on his soul, in 150 A.H.

12. Thuwayr ibn Abu Fakhita
He is better known as Abu Jahm al­Kufi, a freed slave of Ummu Hani', daughter of Abu Talib. Al-Thahbi has mentioned him in his Al-Mizan and quoted Yunus ibn Abu Ishaq's allegation that he was Rafidi. Nevertheless, both Sufyan and Shu`bah have quoted him, and al-Tirmithi has produced some of his ahadith in his own Sahih through the authority of Ibn `Umer and Zayd ibn Arqam. During the time of Imam al-Baqir (as), he maintained his loyalty to the Imam, and he came to be known as such. In this regard, he made quite a few interesting dialogues with `Amr ibn Tharr, the judge, his contemporary Ibn Qays, and al-Salt ibn Bahram testifying to this fact.

13. Jabir ibn Yazid ibn al-Harith al-Ju`fi al-Kufi
Al-Thahbi has narrated his biography in his own Al-Mizan, describing him as one of the Shi`a `ulema. He has quoted Sufyan saying that he heard Jabir saying that the knowledge with the Prophet (pbuh) was transferred to `Ali (as), then to al-Hasan (as), and so on till it reached Imam Ja`fer al-Sadiq (as), who was one of his contemporaries. Muslim has mentioned him in one of the first chapters of his Sahih, quoting al-Jarrah who has heard Jabir saying that he knew seventy thousand ahadith of the Prophet all narrated through the authority of the father of Imam Ja`fer al-Sadiq (as) (i.e. Imam Muhammad al-Baqir, peace be upon him). He has also quoted Zuhayr saying, "I know fifty thousand ahadith none of which I have narrated yet."
One day, he quoted one hadith and said, "This is one of the fifty thousand ahadith." According to his biography in al-Thahbi's Al-Mizan, whenever Jabir narrated hadith through al-Baqir (as), he says: "The successor of the successors of the Prophet related to me that..." In his biography in the Al-Mizan, Ibn `Uday says: "Commoners alleged that he [Jabir] used to believe in the return."
Relying on the authority of Za'idah, al-Thahbi has included his biography in his Al-Mizan and said: "Jabir al-Ju`fi is a Rafidi who curses..." In spite of that, both al-Nisa'i and Abu Dawud rely on his authority. Refer to the hadith which he narrates concerning accidental prostrations in both sahihs. Shihab, Abu `Awanah, and many of their calibre, quote him. Al-Thahbi, who mentions him in his Al-Mizan, has put the initials of both Abu Dawud and al-Tirmithi on his name to indicate their reliance on his authority. He also quotes Sufyan saying that Jabir al-Ju`fi is God-fearing while narrating hadith, and that he has said: "I have never seen anyone more pious than him [Jabir]." He also quotes Shu`bah saying that Jabir is truthful, and "Whenever Jabir narrated hadith, we listened, since he is the most trustworthy of all men." Waki` used to say, "If doubt entertains your mind, you may doubt anyone other than Jabir al-Ju`fi," and that Ibn `Abd al-Hakam heard al-Shafi`i once saying that Sufyan al-Thawri said once to Shu`bah: "If you ever cast doubt about Jabir, that will signal the end of our friendship." Jabir died in either 127 or 128 Hij., may Allah have mercy on his soul.

14. Jarir ibn `Abdel-Hamid al-Dabi al-Kufi
In his work Al-Ma`arif, Ibn Qutaybah includes him among Shi`a dignitaries, while al-Thahbi mentions him in Al-Mizan, marking his name to denote the consensus of the sahihs in relying on his authority. He has praised him saying: "He is the learned man of the Rayy on whose authority many authors rely," testifying to the consensus of opinion regarding his reliability. Refer to his hadith in Bukhari's and Muslim's Sahihs narrated through A`mash, Mughirah, Mansur, Isma`il ibn Abu Khalid and Abu Ishaq al-Shaybani. Qutaybah ibn Sa`id, Yahya ibn Yahya and `Uthman ibn Abu Shaybah have all quoted his ahadith as stated in both sahihs. He died, may Allah rest his soul in peace, in Rayy in 187 Hij. at the age of 77.

15. Ja`fer ibn Ziyad al-Ahmar al-Kufi
Abu Dawud has mentioned him saying: "He is a truthful Shi`a." Al-Jawzjani has said: "He has deviated from the path," meaning from al-Jawzjani's path to that of the Prophet's Progeny (as). Ibn `Adi has described him as a pious Shi`a. His grandson al-Husayn ibn `Ali ibn Ja`fer ibn Ziyad has said: "My grandfather Ja`fer was one of the chiefs of Shi`as in Khurasan." Abu Ja`fer al-Dawaniqi ordered collars[3] to be put around his neck and the necks of a group of other Shi`as and be pulled like dogs; then he kept all of them in dungeons for quite a long time. Ibn `Ayinah, Waki`, Abu Ghassan al-Mahdi, Yahya ibn Bishr al-Hariri and Ibn Mahdi have all quoted his ahadith, being their mentor. Ibn Ma`in and others have considered him an authority on the Prophet's hadith. Ahmed describes his hadith as "sahih," authentic, accurate. Al-Thahbi has mentioned him in his Al-Mizan and narrated what is stated above, putting the initials of both al-Tirmithi and al-Nisa'i on his name as an indication of both men's reliance on him. Refer to his hadith as they quote it in their sahihs through Bayan ibn Bishr and `Ata' ibn al-Sa'ib. He is quoted through other men of the same calibre. He died, may Allah have mercy on his soul, in 167 Hij.

16. Ja`fer ibn Sulayman al-Dab`i al-Basri (Abu Sulayman)
On page 206 of his Ma`arif, Ibn Qutaybah includes him among Shi`a dignitaries. Ibn Sa`d has mentioned him and emphasized his being a Shi`a and a trustworthy narrator of hadith. Ahmed ibn al-Miqdam has charged him of being "Rafidi." Ibn `Adi has mentioned him saying: "He is a Shi`a. There is nothing wrong with his narration; his ahadith are by no means refutable, and I consider him as one whose hadith is acceptable." Abu Talib has said: "I have heard Ahmed saying that there is nothing wrong with the ahadith narrated by Ja`fer ibn Sulayman al-Dab`i." It was said to Ahmed, "But Sulayman ibn Harb says that he did not write down al-Dab`i's ahadith." Ahmed replied by saying that Ibn Harb did not object that anyone should write down al-Dab`i's ahadith, and that [ibn Harb's prejudice was simply because] al-Dab`i was a Shi`a who quoted ahadith regarding `Ali [ibn Abu Talib]." Ibn Ma`in has said: "I have heard certain talk from `Abdul-Razzaq which testified to the man's "sectarian beliefs." I said to him: "Your mentors, such as Mu`ammar, Ibn Jurayh, al-Awza`i, Malik, and Sufyan, are all Sunnis. Where did you learn this [Shi`a] sect from?" He answered: "One day, Ja`fer ibn Sulayman al-Dab`i visited us, and I saw him to be virtuous, pious, and from him did I learn this sect." I guess Muhammad ibn Abu Bakr al-Muqaddami saw contratiwise! He openly used to say that Ja`fer learned "Rafidism" from `Abdul-Razzaq; therefore, he used to curse the latter and say: "Nobody corrupted Ja`fer's beliefs other than he [`Abdul-Razzaq]."
Quoting Sahl ibn Abu Khadouthah, al-Aqili has said: "I said to Ja`fer ibn Sulayman: `I have heard that you curse Abu Bakr and `Umer.' He replied: `Cursing I do not; but hating, you can say whatever you will.'"
Relying on Jarir ibn Yazid ibn Harun, Ibn Haban has said in his Thiqat, "My father sent me once to Abu Ja`fer al-Dab`i. I said to the latter: `I have heard that you curse Abu Bakr and `Umer.' He replied: `I do not curse them. But if you want to say that I despise them, feel free;' therefore, I concluded that he was Rafidi."
In his biography of Ja`fer in Al-Mizan, al-Thahbi has included all the above and emphasized as well the fact that the man was a pious `alim "in spite of being a Shi`a." Muslim relies on him in his Sahih and quotes some of his unique ahadith which are published nowhere else as al-Thahbi himself testifies when he narrates Ja`fer's biography. Refer to his hadith in the sahih narrated through Thabit al-Banani, al-Ja`d ibn `Uthman, Abu `Umran al-Jawni, Yazid ibn al-Rashk and Sa`id al-Jariri. Qatan ibn Nasir, Yahya ibn Yahya, Qutaybah, Muhammad ibn `Ubayd ibn Hasab, Ibn Mahdi and Musaddid have all quoted his ahadith. For example, he has said: "The Messenger of Allah, peace be upon him and his progeny, dispatched a division of the Muslim army under `Ali's command, etc." Another hadith he has narrated states: "What do you want of `Ali? `Ali is of me, and I am of him. He is the wali (master) after me of every believer," as quoted in al-Nisa'i's Sahih and transmitted through Ibn `Adi from al-Nisa'i. Al-Thahbi has stated the above while discussing Ja`fer in his Al-Mizan. He died in Rajab of 178 Hij.; may Allah be merciful unto him.

17. Jami` ibn `Umayrah ibn Tha`labah al-Kufi al-Taymi (Taymullah)
Abu Hatim has mentioned his biography in his own Al-Mizan at the conclusion of which he states: "Al-Kufi is one of the Shi`a nobility whose hadith is authentically narrated." Ibn Haban has mentioned him and stated, as indicated in Al-Mizan, that he is "Rafidi." I say that al-`Ala' ibn Salih, Sadaqah ibn al-Muthanna, and Hakim ibn Jubayr have all derived their knowledge from him, being their mentor.
The Sunan books quote him thrice. Al-Tirmithi has acclaimed his hadith, as al-Thahbi's Al-Mizan testifies. He is one of the tabi`in. He learned hadith from Ibn `Umer and `Ayesha. One of the ahadith which he learned from Ibn `Umer states that the latter heard the Messenger of Allah addressing `Ali thus: "You are my brother in this life and the life hereafter."

18. Al-Harith ibn Hasirah Abul Nu`man al-Azdi al-Kufi
Abu Hatim al-Razi describes him as one of the Shi`a nobility. Abu Ahmed al-Zubayri has attributed to him the belief in the return. Ibn `Adi mentions him saying: "His hadith is written down in spite of the weakness I have seen therein. He is one of the Kufis who will be burned in the Fire because of their Shi`ism." Thanij has said: "I once asked Jarir: `Have you met al-Harith ibn Hasirah?' He answered, `Yes, indeed, I have. I met him as an old man who used to stay silent most of the time, and he insisted on something quite magnanimous.'" Yahya ibn Ma`in has mentioned him and said: "He is trustworthy [though] Khashbi [one of the derogatory names downgrading Shi`as, tr.]." Al-Nisa'i, too, trusts him. Al-Thawri, Malik ibn Maghul, `Abdullah ibn Namir, and a group of their calibre, have all quoted him, since he was their mentor in whom they put their trust.
Al-Thahbi has narrated his biography in his Al-Mizan stating all the above. Refer to his hadith in the Sunan through Zayd ibn Wahab, `Ikrimah, and a group of their class. Al-Nisa'i quotes `Abbad ibn Ya`qub al-Rawajni who quotes a chain of narrators including `Abdullah ibn `Abdul-Malik al-Mas`udi that al-Harith ibn Hasirah, according to Zayd ibn Wahab, reported that `Ali (as) was heard once saying: "I am the servant of Allah and the brother of His Messenger; nobody else can say so except a liar."
Al-Harith ibn Hasirah narrates through Abu Dawud al-Subai`i, through `Umran ibn Hasin, saying: "I was sitting once in the presence of the Messenger of Allah, peace be upon him and his progeny, with `Ali sitting beside him. The Messenger of Allah, peace be upon him and his progeny, recited `Or who else [other than Allah] that would respond to the one in dire need for help, remove his distress, and make ye vicegerents on earth?' `Ali was shaken and moved a great deal; thereupon, the Messenger of Allah, peace be upon him and his progeny, patted `Ali's shoulder and said: `Nobody loves you except a true believer [a mu'min], and nobody hates you except a hypocrite till the Day of Judgment.'"
Traditionists such as Muhammad ibn Kuthayyir and others have quoted the hadith cited above from Al-Harith ibn Hasirah. Al-Thahbi has transmitted it while stating the biography of Nafi` ibn al-Harith through the same chain of narrators. When he comes to Al-Harith ibn Hasirah, he comments saying, "He is truthful; but he is also Rafidi."

19. Al-Harith ibn `Abdullah al-Hamadani
He was one of the close friends of the Commander of the Faithful (as) and one of the best tabi'in. His being a Shi`a needs no proof. He is the first of those counted by Ibn Qutaybah in his Ma`arif as Shi`a dignitaries. Al-Thahbi has mentioned him in his Al-Mizan, admitting that he was one of the most highly recognized `ulema among the tabi`in; then he quotes Ibn Haban's statement saying that he was "extremist" in his Shi`a beliefs. After that, he states a great deal about some people's anger with him because of his Shi`a beliefs. In spite of all this, he also records their consensus that the man is the most knowledgeable, pious, and best informed about rituals. He has also admitted that the ahadith narrated by al-Harith are in existence in the four books of sunan. He declares the fact that Nisa'i, in spite of his prejudice, has strongly relied on the authority of al-Harith, admitting that the public, in spite of belittling the man, kept quoting his ahadith in all religious matters, and that al-Sha`bi called him a liar, then he turned around and quoted him!
Al-Thahbi states the following in his Al-Mizan: "Obviously, al-Nisa'i falsifies him when it comes to the latter's tone and tale; but when the man narrates hadith, he does not disbelieve in him." Al-Mizan quotes Muhammad ibn Sirin saying: "There were five well-known companions of Ibn Mas`ud. I came to know four of them, but I missed al-Harith whom I never saw. He was the best among them."
A great deal of controversy exists regarding which of the other three, namely Alqamah, Masruq, or `Ubaydah, is the best. I say that Allah has enabled trustworthy traditionists to do justice to al-Sha`bi and prove him a liar. This has been pointed out by Ibn `Abd al-Birr in his book Jami'` Bayanul `Ilm which quotes the frank statement made by Ibrahim al-Nakh`i belying al-Sha`bi, adding verbatim: "I think that al-Sha`bi has received his fair punishment for saying the following about al-Harith al-Hamadani: `Al-Harith, one of the liars, informed me that..., etc.'"[4] Ibn `Abd al-Birr has said: "Al-Harith has shown no indication of being a liar; some people have borne grudge against him simply because he loved `Ali so much and preferred him over others. This is the reason why al-Sha`bi has called him a liar, since al-Sha`bi favours Abu Bakr, stating that the latter was the first to embrace Islam, and he favours `Umer, too."
Among those who bore grudge against al-Harith was Muhammad Ibn Sa`d who included al-Harith's biography in Volume 6 of his Tabaqat, saying that al-Harith speaks "maliciously." He does not do al-Harith, nor any other Shi`a notable, any justice even when it comes to knowledge or feats. The "malicious" talk Ibn Sa`d is referring to is nothing other than allegiance to Muhammad's progeny and his taking them for guides in all matters, as Ibn `Abd al-Birr has admitted in his above-quoted statement. Al-Harith's demise took place in 65 Hij.; may Allah have mercy on his soul.

20. Habib ibn Abu Thabit al-Asadi al-Kahili al-Kufi
He was one of the tabi`in. Qutaybah, in his Ma`arif, and Shahristani, in his Al-Milal wal Nihal, have both included him among Shi`a dignitaries. Al-Thahbi has mentioned him in his Al-Mizan, marking his name with the indication that authors of the six sahihs rely on his authority without any hesitation. Yahya Ibn Ma`in and a group of other scholars have all trusted him.
Al-Dawalibi, however, has spoken ill of him and classified his traditions as "weak" just because of his being a Shi`a. What truly amazes me is the attitude of Ibn `Awn who was unable to find any pretext to cast doubt about Habib's traditions, in spite of his ardent desire to do so; therefore, he had to look down at him and call him "a`war," one-eyed. One's real handicap is sinning and speaking ill of others, not in losing an eye.
Refer to Habib's traditions in Bukhari's and Muslim's Sahihs as narrated through Sa`id ibn Jubayr and Abu Wa'il. His hadith narrated through Zayd ibn Wahab is recorded only in Bukhari's Sahih. In Muslim's Sahih, his hadith is narrated through Muhammad ibn `Ali ibn `Abdullah ibn `Abbas, and through Tawus, al-Dahhak al-Mashriqi, Abu `Abbas ibn al-Sha`ir, Abu al-Minhal `Abdul-Rahman, `Ata' ibn Yasin, Ibrahim ibn Sa`d ibn Abu Waqqas, and through Mujahid. In both sahihs, Misar, al-Thawri, and Shu`bah have quoted his traditions. In Muslim's Sahih, his ahadith are quoted by Sulayman al-A`mash, Hasin, `Abdul-`Aziz ibn Sayah and Abu Ishaq al-Shaybani. He died, may Allah have mercy on his soul, in 119 Hij.

21. Al-Hasan ibn Hayy
Hayy's full name is Salih ibn Salih al-Hamadani, brother of `Ali ibn Salih. Both men, who were born twins, are on the top of the list of Shi`a nobility. `Ali was born only one hour earlier. Nobody has ever heard his brother calling him by his first name; instead, he used to always refer to him as "Abu Muhammad." This has been mentioned in Vol. 6 of Ibn Sa`d's Tabaqat, in the chapter dealing with al-Hasan. The author states: "Al-Hasan was one of the dignitaries, but he is inflicted with Shi`ism. He did not participate in the Jum`a prayers, and he preached denunciation of unjust rulers." He also mentions the fact that the man never invoked Allah's mercy on `Uthman.
Ibn Sa`d has mentioned him in Vol. 6 of his Tabaqat, saying, "He is trustworthy; he narrates many ahadith, and he is a Shi`a." Imam Ibn Qutaybah has included his name among other narrators of hadith in his Ma`arif, highlighting his being a Shi`a. At the conclusion of his book, he lists al-Hasan among such narrators. Muslim and authors of the sunan books have all relied on his authority. Refer to his hadith in Muslim's Sahih as narrated by Sammak ibn Harb, Isma`il al-Sadi, `Asim al-Ahwal, and Harun ibn Sa`d. `Ubaydullah ibn Musa al-`Abasi, Yahya ibn Adam, Hamid ibn `Abdul-Rahman al-Rawasi, `Ali ibn al-Ja`d, Ahmed ibn Yunus and all renown men of their intellectual calibre have learned hadith from him.
In his biography in Al-Mizan, al-Thahbi indicates that Ibn Ma`in and others have trusted his [al-Hasan's] hadith. He adds saying that `Abdullah ibn Ahmed has quoted his father saying that al-Hasan is more authentic than Sharik. Al-Thahbi also states that Abu Hatim has said: "He is a trust; he has a sound and authentic memory," and that Abu Zar`ah has said: "He has combined in him accomplishment, fiqh, piety, and asceticism," and that Nisa'i has trusted him. He also quotes Abu Na`im saying: "I have quoted eight hundred traditionists; I have found none better than al-Hasan ibn Salih," and that he has also said: "I have come across nobody who did not err other than al-Hasan ibn Salih." He quotes `Ubaydah ibn Sulayman saying: "Allah is too shy to harm al-Hasan ibn Salih." He quotes Yahya ibn `Ali Bakir asking al-Hasan ibn Salih: "Describe to us how to conduct the ceremonial bathing of the deceased;" he could not do so because of being overcome by tears. He quotes `Ubaydullah ibn Musa saying: "I used to recite the holy Qur'an in the presence of `Ali ibn Salih. Having finished reciting `Exercise patience [O Muhammad]!; We have granted them a respite only for an appointed time,' his brother fell down snorting like a wounded bull; so, `Ali lifted him up, wiped and washed his face then supported him against falling again," and that Waki` has said: "Al-Hasan and `Ali sons of Salih and their mother divided night-time among them into three parts: each alternates in his portion thereof in keeping vigil, spending it in prayers and adoration. When their mother died, they split it into equal halves. Then `Ali died; therefore, al-Hasan used to stay all night long worshipping."
Abu Sulayman al-Darani has said: "I have never seen anyone more awe-stricken than al-Hasan son of Salih who stood up one night to recite Chaper 78 of the Holy Qur'an and fainted yet continued reciting till dawn." He was born, may Allah have mercy upon him, in 100 Hij. and he died in 169.

22. Al-Hakam ibn `Utaybah al-Kufi
Ibn Qutaybah has indicated the fact that al-Hakam ibn `Utaybah was a Shi`a in his Ma`arif and included him among Shi`a nobility. Both Bukhari and Muslim rely on his authority. Refer to his hadith in their sahihs as narrated by Abu Jahifah, Ibrahim al-Nakh`i, Mujahid, and Sa`id ibn Jubayr. In Muslim's Sahih, it is narrated by `Abdul-Rahman ibn Abu Layla, al-Qasim ibn Mukhaymarah, Abu Salih, Tharr ibn `Abdullah, Sa`id ibn `Abdul-Rahman ibn `Abzi, Yahya al-Jazzar, Nafi` (a slave of Ibn `Umer), `Ata' ibn Abu Rabah, `Imarah ibn `Umayr, `Arrak ibn Malik, al-Sha`bi, Maymun ibn Mahran, al-Hasan al-`Arni, Mus`ab ibn Sa`d and `Ali ibn al-Husayn.
In both sahihs, his ahadith are quoted by Mansur, Misar and Shu`bah. Particularly in Bukhari's Sahih, his ahadith are narrated by `Abdul-Malik ibn Abu Ghaniya. In Muslim's Sahih, his ahadith are narrated by al-A`mash, `Amr ibn Qays, Zayd ibn Abu Anisa, Malik ibn al-Maghul; Aban ibn Taghlib, Hamzah al-Zayyat, Muhammad ibn Jehada, Mutraf and Abu `Awanah. He died in 115 Hij. at the age of 65.

23. Hammad ibn `Isa al-Jehni
He drowned at Juhfa. Abu `Ali has mentioned him in his book Muntahal Maqal. Al-Hasan ibn `Ali ibn Dawud abridged the said article in his own concise Mukhtasar, in a chapter dealing with biographies of notables, a group of Shi`a `ulema and authors of biographies and dictionaries who regard him as most trustworthy, a follower of the rightly-guided Imams, peace be upon them. He learned from Imam al-Sadiq, peace be upon him, seventy ahadith by the holy Prophet, peace be upon him and his progeny, but he did not relate more than twenty of them. He has authored a few books with which followers of our faith are familiar.
Once he entered in the presence of Imam Abul-Hasan al-Kazim, peace be upon him, and said: "May my life be sacrificed for you! Please pray Allah to bless me with a house, a wife, a son, a servant, and a pilgrimage every year." The Imam said: "Lord! I invoke Thee to send blessings unto Muhammad and the progeny of Muhammad, and to bless this man with a house, a wife, a son, a servant, and a pilgrimage for fifty years each." Hammad said: "When he prayed for my performing the pilgrimage fifty times, I became sure I would never live beyond that. I have performed the annual pilgrimage forty-eight times; this is my house with which Allah has blessed me; yonder there is my wife behind the curtain listening to me; this is my son, and this is my servant; I have been blessed with all of these."
Two years later, and having performed the pilgrimage fifty times, he accompanied Abul `Abbas al-Nawfali al-Qasir on his fifty-first pilgrimage. When he reached the place where pilgrims put on the ihram garb, he entered the Johfa river for a bath, but the torrent overwhelmed him, and he drowned before being able to perform his 51st pilgrimage. His death, may Allah have mercy on his soul, took place in 209 Hij. His birth-place is Kufa, but he resided in Basrah. He lived over seventy years. We have conducted a thorough research of his biography in our book Mukhtasar al-Kalam fi Mu'allifi al-Shi`a min Sadr al-Islam [A Brief Discourse of Shi`a Authors of Early Islam].
Al-Thahbi has mentioned him and put "TQ" on his name as a reference to those among the authors of the Sunan who have quoted him [Tirmithi] and Dar Qutni, and mentioned the fact that he drowned in 208 Hij., and that he narrated hadith through Imam al-Sadiq (as). The author has shown his grudge towards this man, calling his hadith "weak" for no reason other than his beliefs being Shi`a. Strange enough, Dar Qutni calls his hadith "weak" on one hand, while on the other he uses him as an authority in his own Sunan - thus indeed do some people behave!

24. Hamran ibn `Ayinah
He is brother of Zurarah. Both men were among the most reliable Shi`as, custodians of the shari`a, oceans of the knowledge about Muhammad's progeny (as). They were lanterns that shone in the dark and pillars of guidance. They frequented Imams al-Baqir and al-Sdiq (as) and enjoyed a lofty status in the eyes of the Imams among the Prophet's descendants. Al-Thahbi mentions Hamran in his Al-Mizan, marking his name with Q to indicate who among the compilers of the sunan relies upon his authority [i.e. Dar Qutni. Then al-Thahbi adds: "He has narrated hadith from Abul Tufayl and others. Hamzah has recited the holy Qur'an to him, and he himself is used to recite it with perfect accuracy." Ibn Ma`in considers his hadith "negligible," while Abu Hatim hails him as a mentor. Yet Abu Dawud labels him "Rafidi."

25. Khalid ibn Mukhlid al-Qatwani
Also known as Abul-Haytham al-Kufi, he is one of Bukhari's mentors, as the latter states in his Sahih. Ibn Sa`d mentions him on page 283, Vol. 6, of his Tabaqat, saying, "He was a staunch Shi`a. He died in Kufa in mid-Muharram of 213 A.H. during the reign of al-Ma'mun. He was extremist in his Shi`a beliefs, and writers have documented this fact."
Abu Dawud mentions him saying: "He is truthful; but he follows Shi`ism." Al-Jawzjani says the following about him: "He never ceases denouncing [certain persons], publicly propagating his corrupt sect." Al-Thahbi narrates his biography in his own Al-Mizan, quoting the views of both Abu Dawud and Jawzjani stated above. Yet both Bukhari and Muslim have relied upon his authority in several chapters of their respective sahihs. Refer to his hadith as in Bukhari's Sahih as narrated from al-Mughirah ibn `Abdul-Rahman, and in Muslim's Sahih by Muhammad ibn Ja`fer ibn Abul Kathir, Malik ibn Anas, and Muhammad ibn Musa. Both sahihs quote his Al-Mizan from Sulayman ibn Bilal and `Ali ibn Mushir. Al-Bukhari quotes his hadith in several places of his Sahih, without referring to any chain of narrators, quoting two of his ahadith from Muhammad ibn `Uthman ibn Karamah. Muslim narrates his hadith as transmitted by Abu Karib, Ahmed ibn `Uthman al-`Awdi, al-Qasim ibn Zakariyyah, `Abd ibn Hamid, Ibn Abu Shaybah, and Muhammad ibn `Abdullah ibn Namir. Authors of the sunan have all relied on the authority of his hadith, while being aware of his sect.

26. Dawud ibn Abu `Awf (Abul-Hijab)
Ibn `Adi has mentioned him saying, "I cannot rely upon his authority due to his being a Shi`a. The majority of the ahadith he narrates are related to the virtues of Ahl al-Bayt."
Consider with amazement such a statement! No harm, indeed, can reach Dawud from these Nasibis since both Sufyans quote his ahadith, in addition to `Ali ibn `Abis and others belonging to the elite among their peers. Both Abu Dawud and al-Nisa'i have relied upon his authority, and so have Ahmed and Yahya. Al-Nisa'i has said the following about him: "There is nothing wrong with his ahadith." Abu Hatim has said: "His hadith is sound." Al-Thahbi has quoted such testimonies in his Sahih. Refer to his hadith in Abu Dawud's Sunan, in al-Nisa'i's through Abu Hazim al-Ashja`i, `Ikrimah, and others.

27. Zubayd ibn al-Harith ibn `Abdul-Karim al-Yami al-Kufi
Also known as Abu `Abdul-Rahman, he is mentioned in al-Thahbi's Al-Mizan where the author says: "He is a trustworthy tabi`i who inclines towards Shi`ism." Then he quotes statements to prove that Zubayd's hadith has been verified by al-Qattan, and that there are other renown critics and verifiers who regard him trustworthy. Abu Ishaq al-Jawzjani has included a crude statement about him which is typical of his attitude and that of other Nasibis, stating, "Among the residents of Kufa, there is a faction whose faith is not appreciated [by Nasibis], yet they happen to be masters of hadith. Among them are: Abu Ishaq, Mansur, Zubayd al-Yami, al-A`mash and other peers. People have tolerated them for no reason other than their truth in narrating hadith, and their narrations testify to the authenticity of one another," up to the conclusion of his statement which truth has dictated to him to reveal. Often, truth is spoken by the fair-minded just as it is by the stubborn and obstinant. What harm can reach these lofty pillars of knowledge, the masters of hadith in Islam, if such a critic does not appreciate their holding in high esteem the holy Prophet's kin who are the gates of salvation, the protectors of all humans on earth after the Prophet (pbuh) himself, his nation's ark of salvation? What harm can befall them from the critic who has no choice except to pursue his quest till reaching their door steps, and no option but to beg their own favours?
If dignitaries of my tribe are pleased with me, Then let its villains chafe and be angry.
These authorities do not pay any attention to al-Jawzjani or others like him, having been held trustworthy by the authors of the sahih books and by those of all sunan as well. Refer to Zubayd's hadith in both Bukhari's and Muslim's Sahihs as transmitted by Abu Wa'il, al-Sha`bi, Ibrahim al-Nakh`i, and Sa`d ibn `Ubaydullah. Only Bukhari quotes his hadith through Mujahid. In Muslim's Sahih, his hadith is narrated by Murrah al-Hamadani, Muharib ibn Dithar, Ammarah ibn `Umayr, and Ibrahim al-Taymi. His hadith is quoted in both sahihs as transmitted by Shu`bah, al-Thawri, and Muhammad ibn Talhah. In Muslim's Sahih, his hadith is narrated by Zuhayr ibn Mu`awiyah, Fadil ibn Ghazwan, and Husayn ibn al-Nakh`i. He died, may Allah have mercy on his soul, in 124 A.H.

28. Zayd ibn al-Habab, Abul-Hasan al-Kufi al-Tamimi
Ibn Qutaybah has included his biography among those whose biographies he has included among Shi`a dignitaries in his work Al-Ma`arif. Al-Thahbi has mentioned him in his Al-Mizan, describing him as "pious, trustworthy, truthful." He indicates his being vouched as trustworthy by Ibn Ma`in and Ibn al-Madini. He has quoted Abu Hatim and Ahmed describing him as truthful, adding that `Adi has said: "He is one of the reliable Kufi traditionists whose trustworthiness is never doubted." Muslim has relied on his authority. Refer to the latter's sahih containing his hadith as narrated by Mu`awiyah ibn Salih, al-Dahhak ibn `Uthman, Qurrah ibn Khalid, Ibrahim ibn Nafi`, Yahya ibn Ayyub, Saif ibn Sulayman, Hasan ibn Waqid, `Ikrimah ibn `Ammar, `Abdul-`Aziz ibn Abu Salma, and `Aflah ibn Sa`id. His hadith is quoted by Ibn Abu Shaybah, Muhammad ibn Hatim, Hasan al-Hulwani, Ahmed ibn al-Munthir, Ibn Namir, Ibn Karib, Muhammad ibn Rafi`, Zuhair ibn Harb, and Muhammad ibn al-Faraj.

29. Salim ibn Abul Ja`d al-Ashja`i al-Kufi
He is brother of `Ubayd, Ziyad, `Umran, and Muslim, sons of Abul-Ja`d.
In Volume 6 of Al-Tabaqat, Sa`d mentions all of them on page 2303 and the succeeding pages. When he comes to Muslim, he says, "Abul-Ja`d begot six sons. Two of them followed Shi`ism. These are Salim and `Ubayd. Two others are Murji'is, while the remaining two agree with the Kharijites. Their father used to say: `What is the matter with you? I wonder why Allah has made your views vary so much.'" Ibn Qutaybah has discussed them on page 156 of his Ma`arif in a chapter dealing with Shi`a tabi`in and their successors.
A group of learned scholars has testified to the Shi`a views of Salim ibn Abul-Ja`d. Qutaybah, on page 206 of his Ma`arif, has included him among Shi`a dignitaries, and so has al-Shahristani in his work Al-Milal wal Nihal on page 27, Vol. 2, in the footnote of his chapter on Ibn Hazm. Al-Thahbi has mentioned him in his Al-Mizan, calling him a trustworthy tabi`i. He has also stated that his hadith from al-Nu`man ibn Bashir and Jabir is included in both sahihs. In fact, his hadith, from Anas ibn Malik and Karib, is included in both sahihs as scholars of hadith already know. Al-Thahbi says that his hadith from `Abdullah ibn `Umer, and from Ibn `Umer, exists in Bukhari's Sahih. The latter also contains his hadith from Ma`dan ibn Abu Talha and the latter's father. His hadith is quoted in both sahihs by al-A`mash, Qatadah, `Amr ibn Murrah, Mansur, and Hasin ibn `Abdul-Rahman. He also knows hadith quoted by al-Nisa'i and Abu Dawud in their respective Sunan. He died in either 87 or 97 A.H. during the reign of Sulayman ibn `Abdul-Malik, or, as some say, during that of `Umer ibn `Abdul-`Aziz, and Allah knows best.

30. Salim ibn Abu Hafsah al-`Ijli al-Kufi
Al-Shahristani includes him in his book Al-Milal wal-Nihal among Shi`a nobility. Al-Fallas says: "He is a weak traditionist who is extremist in his Shi`a beliefs." Ibn `Adi says: "People criticize his extremism; but I hope there is nothing wrong with his hadith." Muhammad ibn Bashir al-`Abdi says: "I have seen Salim ibn Abu Hafsah as a fool with a long beard - what a beard! He says: `I wish I had been a partner of `Ali in everything he possessed.'"
Al-Husayn ibn `Ali al-Ju`fi has said: "I have seen Salim ibn Abu Hafsah as a fool with a long beard who used to often say, `Here I come, O killer of Na`thal, annihilater of Banu Umayyah!'" `Amr ibn al-Salim ibn Abu Hafsah asked him once: "Did you kill `Uthman?" He answered: "Did I?!" `Amr said: "Yes, you did. You do not condemn his murder." Abu ibn al-Madini has said: "I have heard Jarir saying, `I broke my friendship with Salim ibn Abu Hafsah because he used to always defend the Shi`as.'" Al-Thahbi has detailed his biography, mentioning all the above. On page 234 of Vol. 6 of his Tabaqat, Ibn Sa`d mentions him and says: "He was very staunch in his Shi`a beliefs. He entered Mecca during the reign of the `Abbasides crying, `Here I come, here I come, O killer of the Omayyads!' His voice was quite loud, so much so that his call was heard by Dawud ibn `Ali who inquired: `Who is this man?' People informed him that it was Salim ibn Abu Hafsah, and they explained his story and views."
Al-Thahbi has included his biography in his Al-Mizan commenting, "He was chief of those who belittled Abu Bakr and `Umer." In spite of this, however, both Sufyans quote his hadith, and so does Muhammad ibn Fudayl, while al-Tirmithi has relied on his authority, and Ibn Ma`in has held him trustworthy. He died in 137 A.H.

31. Sa`d ibn Tarif al-Iskafi al-Hanzali al-Kufi
Al-Thahbi mentions him, marking his name with TQ as a reference to the authors of sunan who quote him (i.e. al-Tirmithi and Dar Qutni). Al-Thahbi also quotes al-Fallas saying that Sa`d is "weak, extremist in his Shi`a beliefs." In spite of his being a "Shi`a extremist," al-Tirmithi and others quote him. Refer to his hadith in al-Tirmithi's Sahih as narrated by `Ikrimah and Abul-Wa'il. He also narrates hadith as transmitted by al-Asbagh ibn Nabatah, `Uman ibn Talhah and `Umayr ibn Ma'mun. Isra'il, Haban and Abu Mu`awiyah all quote him.

32. Sa`id ibn Ashwa`
He is mentioned in al-Thahbi's Al-Mizan where the author says: "Sa`id ibn Ashwa` is a famous and truthful Kufi judge. Al-Nisa'i says that there is nothing wrong with his hadith, and that he is a friend of al-Sha`bi. Al-Jawzjani describes him as extremist, heretic, and a Shi`a zealot."
Both al-Bukhari and Muslim rely on his authority in their respective sahihs. His hadith from al-Sha`bi is regarded as authentic by authors of both sahih books. In both Bukhari's and Muslim's Sahihs, his hadith is quoted by Zakariyyah ibn Abu Za'idah and Khalid al-Haththa'. He died during the reign of Khalid ibn `Abdullah.

33. Sa`id ibn Khaytham al-Hilali
Ibrahim ibn `Abdullah ibn al-Junayd was asked once: "Sa`id ibn Khaytham is a Shi`a. What do you think of him?" He answered: "Let's say that he is a Shi`a, but he also is trustworthy."
Al-Thahbi mentions him in his Al-Mizan, quoting Ibn Ma`in narrating the gist of what has just been stated above. He has also marked his name with the initials of both al-Tirmithi and al-Nisa'i to indicate that both authors quote his hadith in their sahihs. He also mentions the fact that Sa`id narrates hadith from Yazid ibn Abu Ziyad and Muslim al-Malla'i. His nephew, Ahmed ibn Rashid, too, narrates his hadith.

34. Selamah ibn al-Fudayl al-Abrash
He was a Rayy judge and a reporter of traditions related to the battles in which the holy Prophet (pbuh) participated as transmitted by Ibn Ishaq. His kunyat (surname) is Abu `Abdullah. In his biography in the Al-Mizan, Ibn Ma`in says: "Selamah al-Abrash al-Razi is a believer in Shi`ism and a man whose hadith is [often] quoted, and there is no fault in the latter." Abu Zar`ah has also said in the Al-Mizan that the natives of Rayy do not like him because of his (religious) views. Actually, their attitude is due to their own views regarding all followers of the household of the Prophet (pbuh).
Al-Thahbi has mentioned him in his Al-Mizan, marking his name with the initials of Abu Dawud and al-Tirmithi and saying: "He is well remembered for his prayers and supplications." He died in 191 A.H. Ibn Ma`in testifies to the fact that the hadith related to the Prophet's military expeditions as narrated by Selamah is more reliable than anyone else's. Zanih is quoted as having said that he had heard Selamah al-Abrash saying that he had heard hadith related to the expeditions from Ishaq twice, and that he had also written down his ahadith as he had done with those of the expeditions.

35. Selamah ibn Kahil ibn Hasin ibn Kadih ibn Asad al-Hadrami, Abu Yahya
A group of scholars following the faith of the majority of Muslims, such as Ibn Qutaybah in his Ma`arif, who mentions on page 206 his distinction, and al-Shahristani in his Al-Milal wal-Nihal, on page 27, Vol. 2, have included him among Shi`a nobility. Authors of the six sahihs have all relied on his authority, and so have others. He has learned hadith from men like Abu Jahifah, Suwayd ibn Ghaflah, al-Sha`bi, `Ata' ibn Abu Rabah, all cited in Bukhari and Muslim. In Muslim, he quotes hadith from Karib, Tharr ibn `Abdullah, Bakir ibn al-Ashaj, Zayd ibn Ka`b, Sa`id ibn Jubayr, Mujahid, `Abdullah ibn `Abdul-Rahman ibn Yazid, Abu Selamah ibn `Abdul-Rahman, Mu`awiyah ibn al-Suwayd, Habib ibn `Abdullah, and Muslim al-Batin. Al-Thawri and Shu`bah have both cited his hadith in these two works, while in Bukhari, his hadith is cited by Isma`il ibn Abu Khalid. In Muslim, he is quoted by Sa`id ibn Masruq, Aqil ibn Khalid, `Abdul-Malik ibn Abu Sulayman, `Ali ibn Salih, Zayd ibn `Abu Anisah, Hammad ibn Selamah, and al-Walid ibn Harb.
Selamah ibn Kahil died on `Ashura of 121 A.H.

36. Sulayman ibn Sa`id al-Khuza`i al-Kufi
He used to be the supreme head of the Shi`as of Iraq, the arbitrator among them, their custodian and advisor. They had all met in his house when they swore the oath of allegiance to Imam Husayn (as). He is the herald of the tawwabin (the penitants) among the Shi`as, those who rose to avenge the murder of Imam Husayn (as). They were four thousand strong who camped at Nakhila early in Rabi` al-Thani, 65 A.H., then marched towards `Ubaydullah ibn Ziyad and engaged his army at Jazira. They fought fiercely till each and every one of them died. Sulayman, too, was martyred at a place called `Ayn al-Warda after Hasin shot him with a deadly arrow. He was 93 years old then. His head and that of al-Musayyab ibn Najba were carried as trophies to Marwan ibn al-Hakam.
His biography is recorded in Vol. 6, Part One, of Ibn Sa`d's Tabaqat, and in the Isti`ab of Ibn `Abd al-Birr. All those who wrote the stories of the ancestors have recorded his biography and praised his virtues, faith and piety. He enjoyed a lofty status, a position of honour and dignity among his folks, and his word weighed heavily. He is the one who killed Hawshab, the notorious enemy of the Commander of the Faithful, in a duel at Siffin. Sulayman was keen to notice that the enemies of Ahl al-Bayt had gone astray. Traditionists have sought his audience. The ahadith he narrates about the Prophet (pbuh), the ones which he directly reported or those transmitted by Jubayr ibn Mut`im relying on his authority, are recorded in both Bukhari's and Muslim's Sahihs. In the latter, he is cited by Abu Ishaq al-Subay`i and `Adi ibn Thabit. Sulyman has narrated ahadith which are not included in either sahihs. These include ahadith from the Commander of the Faithful, his son Imam al-Hasan al-Mujtaba (as), and Abiy. In works other than these sahihs, his hadith is transmitted by Yahya ibn Ya`mur, `Abdullah ibn Yasar, and by others.

37. Sulayman ibn Tarkhan al-Taymi al-Basri
A slave of Qays, the imam, he is one of the most reliable authorities on hadith. Ibn Qutaybah has included him among Shi`a dignitaries in his book Al-Ma`arif. Authors of the six sahihs, as well as others, have relied on his authority. Refer to his hadith in both sahihs through Anas ibn Malik, Abu Majaz, Bakr ibn `Abdullah, Qatadah, and Abu `Uthman al-Nahdi. Muslim's Sahih quotes his hadith through others. In both sahihs, his hadith is cited by his son Mu`tamir, and by Shu`bah and al-Thawri. Another party cites his hadith in Muslim's Sahih. He died in 143 A.H.

38. Sulayman ibn Qarm ibn Ma`ath
He is also known as Abu Dawud al-Dabi al-Kufi. Ibn Haban mentions him within the text of Sulayman's biography in Al-Mizan. Ibh Haban has said, "He is a Rafidi - very much so." Nevertheless, Ahmed ibn Hanbal has trusted him. At the conclusion of Sulayman's biography as recorded in Al-Mizan, Ibn `Adi says, "The ahadith narrated by Sulayman ibn Qarm are authentic. Moreover, his are by far more reliable than those related by Sulayman ibn Arqam."
Muslim, al-Nisa'i, al-Tirmithi, and Abu Dawud have all cited his ahadith. When al-Thahbi mentions him, he puts the initials of these traditionists on his name. Refer to Muslim's Sahih where Abul-Jawab's hadith is narrated by Sulayman ibn Qarm from al-A`mash, up to the Prophet (pbuh). The said hadith states that the Prophet (pbuh) has said that a man keeps company with those whom he loves. In the sunan, his ahadith quote Thabit through Anas successively saying that the Prophet (pbuh) has said: "Seeking knowledge is a religious obligation upon every Muslim." He quotes al-A`mash from `Amr ibn Murrah, from `Abdullah ibn al-Harith, from Zuhair ibn al-Aqmar, from `Abdullah ibn `Umer who says that al-Hakam ibn Abul `As used to keep company with the Prophet (pbuh) and then would go and narrate it [in a twisted manner] to Quraysh; therefore, the Prophet (pbuh) denounced his behaviour and all his descendants as well till the Day of Judgment.

39. Sulayman ibn Mahran al-Kahili al-Kufi al-Asla`
He is one of the Shi`a nobility and a most trusted traditionist. Many a genius among Sunni men of knowledge, such as Ibn Qutaybah in his Ma`arif and al-Shahristani in his Al-Milal wal-Nihal, as well as many others, have all included him among Shi`a dignitaries.
In his biography of Zubayd, al-Jawzjani says the following in his book Al-Mizan: "Among the people of Kufa, there are some folks whose sect is not appreciated, yet they are the masters of hadith among Kufi traditionists. Among them are: Abu Ishaq, Mansur, Zubayd al-Yami, al-A`mash, and other peers. People tolerate them only because they are truthful in narrating hadith," up to the end of his statement which clearly exposes his stupidity and prejudice. What harm can reach these dignitaries if the Nasibis do not appreciate their commitment to discharge the Divine commandment of seeking the Pleasure of Allah through remaining faithful to His Prophet's kin and kith? These Nasibis, as a matter of fact, tolerate these men not only because they are truthful in narrating hadith, but rather because they are indispensable. Had they rejected these men's hadith, the majority of the Prophet's ahadith would have then been abandoned, as al-Thahbi himself admits in his Al-Mizan while discussing the biography of Aban ibn Taghlib. I think that al-Mughirah's statement: "Abu Ishaq and your A`mash have rendered Kufa to destruction" is said due only to these men's Shi`a beliefs. Other than that, both Abu Ishaq and al-A`mash are oceans of knowledge and custodians of the prophetic legacy.
Al-A`mash has left us many interesting incidents which vividly portray his greatness. One of them, for example, is included by Ibn Khallikan in al-A`mash's biograpy in Wafiyyat al-A`yan where the author states: "Hisham ibn `Abdul-Malik once wrote to al-A`mash saying: `Recount for me `Uthman's virtues and `Ali's vices.' Al-A`mash took the letter and tossed it into his she-camel's mouth. Then he turned to the messenger and said: `This is my answer.' The messenger, however, pleaded to al-A`mash saying that his master had vowed to kill him if he did not return with an answer. He also pleaded to al-A`mash's brothers to pressure their brother to write something. Finally, he wrote: `In the Name of Allah, Most Gracious, Most Merciful. Had `Uthman had all the virtues of the people of the world, they would not have availed you aught, and had `Ali had in him all the vices of the people of the world, they would not have harmed you in the least; therefore, worry about your own soul, and peace be with you.'"
Another anecdote is narrated by Ibn `Abd al-Birr in his chapter on the `ulema's statements evaluating each other's work in his book Jami` Bayanul `Ilm wa Fada'ilih.[5] The author quotes `Ali ibn Khashram saying, "I have heard Abul-Fadl ibn Musa say, `I entered the house of al-A`mash once accompanied by Abu Hanifah to visit him during his sickness. Abu Hanifah said: `O Abu Muhammad! Had I not feared my visits would be a nuisance to you, I would have visited you more often'. Al-A`mash answered, `You are a nuisance to me even at your own home; so, imagine how I feel when I have to look at your face.'" Abul-Fadl continues to say that having left the house of al-A`mash, Abu Hanifah said, `Al-A`mash never observed the fast of the month of Ramadan.' Ibn al-Khashram then asked al-Fadl what Abu Hanifah meant. Al-Fadl answered, `Al-A`mash used to observe the suhur during the month of Ramadan according to the Prophet's hadith as narrated by Huthayfah al-Yemani.'" In fact, he used to observe the Holy Qur'anic verse: "Therefore, eat and drink till you can distinguish the white thread from the black one, from the dawn, and complete the fast till night-time."
Authors of Al-Wajiza and Bihar Al-Anwar have both quoted Hasan ibn Sa`id al-Nakh`i who quotes Sharik ibn `Abdullah, the judge, saying, "I visited al-A`mash when he was sick prior to his demise. While I was there, Ibn Shabramah, Ibn Layla and Abu Hanifah entered and inquired about his health. He told them that he was suffering from an acute feebleness, that he feared God for his sins, and he almost broke in tears. Abu Hanifah then said to him: `O Father of Muhammad! Fear Allah! Look now after yourself. You used to narrate certain ahadith about `Ali which, if you denounce, would be better for you.' Al-A`mash answered: `Do you dare to say this to a man like me?' He even denounced him, and there is no need here to go into that. He was, may Allah have mercy on his soul, as al-Thahbi describes him in his Al-Mizan, a trusted Imam. He was exactly what Ibn Khallikan had described while discussing his biography in his own Wafiyyat al-A`yan, a trustworthy and virtuous man of knowledge. Scholars have all conceded his truthfulness, equity and piety. Authors of the six sahih books, as well as many others besides them, have all relied on his authority. Refer to his hadith in Bukhari's and Muslim's Sahih books from Zayd ibn Wahab, Sa`id ibn Jubayr, Muslim al-Batin, al-Sha`bi, Mujahid, Abu Wa'il, Ibrahim al-Nakh`i and Abu Salih Thakwan. He is cited in these works by Shu`bah, al-Thawri, Ibn `Ainah, Abu Mua`awiyah Muhammad, Abu `Awanah, Jarir, and Hafs ibn Ghiyath. Al-A`mash was born in 61 A.H. and he died in 148 A.H., may Allah be merciful unto him.

40. Sharik ibn `Abdullah ibn Sinan al-Nakh`i al-Kufi, the judge
Imam Abu Qutaybah, in his Ma`arif, has unreservedly included him among Shi`a nobility. At the conclusion of Sharik's biography as recorded in Al-Mizan, `Abdullah ibn Idris swears that Sharik is a Shi`a. Abu Dawud al-Rahawi is quoted in Al-Mizan, too, to have heard Sharik saying, "`Ali is the best of creation; whoever denies this fact is kafir (apostate)."[6] What he meant, of course, is that `Ali is the best of all men excluding the Prophet (pbuh), as all Shi`as believe. For this reason, al-Jawzjani, as quoted in Al-Mizan, describes him as "biased," meaning biased towards the faith of Ahl al-Bayt and preferring it to Jawzjani's sect. Al-Mizan also quotes Sharik's ahadith regarding the Commander of the Faithful. He cites Abu Rabi`ah from Ibn Buraydah from his father upto the Prophet who said: "For every Prophet there is a vicegerent and heir."
He was very zealous about disseminating the knowledge pertaining to the virtues of the Commander of the Faithful, and to pressure the Omayyads to recognize and publicize his merits, peace be upon him. In his work Durrat al-Ghawwas, al-Hariri, as in Sharik's biography in Ibn Khallikan's Wafiyyat al-A`yan, says, "Sharik had an Omayyad friend of his. One day, Sharik recounted the attributes of `Ali ibn Abu Talib (as). His Omayyad friend said that `Ali was `a fine man.' This enraged Sharik who said, `Is this all that can be said about `Ali, that he was a fine man, no more?'"[7]
At the conclusion of Sharik's biography as stated in Al-Mizan, Ibn Abu Shaybah has quoted `Ali ibn Hakim ibn Qadim citing `Ali saying that once a complaint was brought with a man to Sharik's attention. The man said: "People claim that your mind is doubtful." Sharik answered: "You fool! How can I ever be doubtful?! I wish I had been present in the company of `Ali to let my sword be drenched with the blood of his enemies."
Anyone who studies Sharik's life-style will be convinced that the man was a very loyal follower of the path of Ahl al-Bayt (as). He transmitted a great deal of traditions narrated by the most learned followers of Ahl al-Bayt. His son `Abdul-Rahman has said, "My father has learned queries from Ja`fer al-Ju`fi, in addition to ten thousand rare traditions." `Abdullah ibn al-Mubarak is quoted in Al-Mizan saying, "Sharik is more knowledgeable about the Kufians' hadith than Sufyan. He was an avowed enemy of `Ali's foes, one who spoke ill of them." `Abdul-Salam ibn Harb once asked him: "Why don't you visit a sick brother of yours?" He inquired: "And who is that?" The man answered: "Malik ibn Maghul." Sharik, as stated in the latter's biography in Al-Mizan, then said: "Anyone who speaks ill of `Ali and `Ammar is surely no brother of mine."
Once the name of Mu`awiyah was mentioned in his presence and was described as "clement." Sharik, as stated in his biography in Al-Mizan as well as in Ibn Khallikan's Wafiyyat al-A`yan, said: "Whoever discards equity and fights `Ali can never be clement." He narrated one hadith from Asim, Tharr, `Abdullah ibn Mas`ud successively indicating that the Prophet (pbuh) had said: "If you see Mu`awiyah on my pulpit, kill him." This is quoted by al-Tabari, and al-Tabari in turn is quoted by al-Thahbi while the latter discusses the biography of Abbad ibn Ya`qub.
Ibn Khallikan's Wafiyyat includes a biography of Sharik where the author quotes a dialogue between Sharik and Mis`ab ibn `Abdullah al-Zubairi, in the presence of the `Abbaside ruler al-Mahdi. Mis`ab asked Sharik: "Do you really belittle Abu Bakr and `Umer?" up to the conclusion of the incident.
In spite of all of this, al-Thahbi has described him as a "truthful imam." He also quotes Ibn Ma`in saying that Sharik is "truthful, trustworthy." At the conclusion of the biography, the author states: "Sharik was a bastian of knowledge. Ishaq al-Azraq learned from him nine thousand ahadith." He also quotes Tawbah al-Halabi saying, "We were at Ramla once, and someone wondered who the nation's man was. Some people said it was Lahi`ah, while others said it was Malik. We asked `Isa ibn Yunus to state his view. He said: `The nation's man is Sharik,' who was then still alive."
Muslim and authors of the four books of sunan have all relied on Sharik's authority. Refer to his hadith as they quote it transmitted by Ziyad ibn Alaqah, `Ammar al-Thihni, Hisham ibn `Urwah, Ya`li ibn `Ata', `Abdul-Malik ibn `Umayr, `Ammarah ibn al-Qa`qa` and `Abdullah ibn Shabramah. These reporters have cited Sharik's hadith from Ibn Shaybah, `Ali ibn Hakim, Yunus ibn Muhammad, al-Fadl ibn Musa, Muhammad ibn al-Sabah, and `Ali ibn Hajar. He was born in either Khurasan or Bukhara in 95 A.H., and he died in Kufa on a Saturday early in Thul-Qi`dah, 177 or 178.

41. Shu`bah ibn al-Hajjaj Abul-Ward al-`Atki al-Wasiti (Abu Bastam)
Born in Wasit but lived in Basra, Abu Bastam is the first to inquire in Iraq about traditionists, and he is credited with helping the weak and the abandoned. He is considered among Shi`a nobility by many highly intellectual Sunni scholars such as Qutaybah in his Al-Ma`arif, and al-Shahristani in his Al-Milal wal-Nihal. Authors of the six sahih books and others have all relied on his authority. His hadith is ascertained in Bukhari's and Muslim's sahih books as transmitted by Abu Ishaq al-Subai`i, Isma`il ibn Abu Khalid, Mansur, al-A`mash and others. In both Bukhari's and Muslim's books, his hadith is cited by Muhammad ibn Ja`fer, Yahya ibn Sa`id al-Qattan, `Uthman ibn Jabalah and others. He was born in 83 and he died in 160 A.H., may Allah be merciful on him.

42. Sa`sa`ah ibn Sawhan ibn Hajar ibn al-Harith al-`Abdi
Imam Ibn Qutaybah describes him on page 206 of his Ma`arif as one of the famous Shi`a dignitaries. Ibn Sa`d states on page 154, Vol. 6, of his Tabaqat: "[Sa`sa`ah] is very well known all over Kufa as an orator and a companion of `Ali with whom he has witnesed the Battle of the Camel together with his brothers Zayd and Sihan sons of Sawhan. Sihan is known as an orator before Sa`sa`ah, and he was the standard-bearer during the Battle of the Camel.[8] Having been killed, Sihan was succeeded in bearing the standard by Sa`sa`ah. Sa`sa`ah has narrated hadith from Imam `Ali (as), and also from `Abdullah ibn `Abbas. He is a trusted traditionist although the ahadith he has narrated are not many." Ibn `Abd al-Birr mentions him in his Isti`ab saying: "He accepted Islam during the life-time of Prophet Muhammad (pbuh) although he never met him in person due to his being very young then."
He is chief among his tribesmen, descendants of `Abd al-Qays. He is quite an eloquent orator, a man of wisdom who has acquired a total command over the language. He is, indeed, a man of piety, virtues, and wisdom. He is counted among the companions of `Ali, peace be upon him. Yahya ibn Ma`in is quoted saying that Sa`sa`ah, Zayd and Sihan sons of Sawhan are all orators, and that Zayd and Sihan were killed during the Battle of the Camel. He also cites a critical problem which `Umer, then caliph, could not solve; therefore, the caliph delivered a sermon in which he asked people for their suggestions. Sa`sa`ah, then a youth, stood and clarified its complexity and put forth a suggestion to it which was unanimously accepted. This should not surprise the reader since the descendants of Sawhan were among the most prominent masters of Arabia, pillars in virtue and descent. Ibn Qutaybah mentions them on page 138 of his chapter on renown dignitaries and men of influence in his Ma`arif. The author says: "Sawhan's descendants were Zayd ibn Sawhan, Sa`sa`ah ibn Sawhan, Sihan ibn Sawhan, of Banu `Abd al-Qays." He adds: "Zayd was among the best of men. He narrated saying that the Prophet (pbuh) had said: `Zayd is indeed a good man, and Jandab - what a man he is!' People inquired: `Why do you mention these men alone?' The Prophet answered: `The arm of one of them will precede in thirty years the rest of his body in entering Paradise, while the other will deal heavy blows so that right is distinguished from wrong.' The first, as it came to pass, participated in Jalawla' Battle where his arm was chopped off. He also participated in the Battle of the Camel on the side of `Ali (as). He asked the Imam: `O Commander of the Faithful! It looks like I am going to meet my fate.' The Imam (as) asked him, `How do you know that, O father of Sulayman?' He answered: `I have seen in a vision my arm stretching from heaven to pull me away from this world.' He was killed by `Amr ibn Yathribi, while his brother Sihan was killed during the Battle of the Camel."
It is no secret that the Prophet's prophecy regarding Zayd's arm preceding the rest of his body in entering Paradise is regarded by all Muslims as a testimony for his prophethood, a sign of the truth of the religion of Islam, and a recognition of the men of truth. All biographies of Zayd have mentioned it. Refer to his biography in Al-Isti`ab, Al-Isabah, and others. Traditionists have recorded the above, each in his own way of wording it, adding that [in "spite" of his being Shi`a] he was promised Paradise; so, praise be to the Lord of the Worlds.
Al-`Asqalani mentions Sa`sa`ah ibn Sawhan in Part Three of his Isaba, saying: "He narrates traditions about `Uthman and `Ali (as). He has participated in the Battle of Siffin on `Ali's side. He is an eloquent orator who has encounters with Mu`awiyah." Al-Sha`bi has said: "I used to learn how to deliver sermons from him."[9] Abu Ishaq al-Subai`i, al-Minhal ibn `Amr ibn Baridah, and others have all cited his hadith. Al-`Ala'i, narrating Ziyad's encounters, says that once al-Mughirah banished Sa`sa`ah, in accordance to an edict which he had received from Mu`awiyah, from Kufa to Jazirah, or to Bahrain (some historians say to the island of Ibn Fakkan), where he died in banishment just as Abu Tharr al-Ghifari had died before him in the Rabatha desert (southern Iraq). Al-Thahbi mentions Sa`sa`ah and describes him as "a well-known and trusted traditionist," citing testimonies to his trustworthiness from Ibn Sa`d and Nisa'i, and marking his name to indicate that al-Nisa'i relies on his authority. Whoever does not rely on his authority does not in fact harm anyone but his own self, as the holy Qur'an says: "We have not done them any harm; they have only harmed their own selves."

43. Tawus ibn Kisan al-Khawlani al-Hamadani al-Yamani
He is `Abdul-Rahman's father. His mother is Persian, and his father is Ibn Qasit, a Namri slave of Bajir ibn Raysan al-Himyari. Sunni intellectuals regard him a Shi`a without any question. Among their dignitaries, al-Shahristani mentions him in his Al-Milal wal-Nihal, and Ibn Qutaybah in his Al-Ma`arif. Authors of the six sahih books, as well as others, have all relied on his authority. Refer to his hadith in both sahih books where he cites Ibn `Abbas, Ibn `Umer and Abu Hurayrah, and in Muslim's Sahih where he cites `Ayesha, Zayd ibn Thabit, and `Abdullah ibn `Umer. His hadith is recorded in Bukhari alone as transmitted by al-Zuhri, and in Muslim by many renown traditionists. He died in Mecca while performing the rite of pilgrimage one day before the day of Tarwiya (i.e. on the 7th of Thul-Hijjah), in either 104 or 106 A.H. His funeral was quite eventful. His coffin was carried by `Abdullah son of al-Hasan son of the Commander of the Faithful (as). He was vying with others to carry it, so much so that his headwear dropped, and his clothes were torn from the back side by the stampede, as narrated by Ibn Khallikan in his biography of Tawus in Wafiyyat al-A`yan.

44. Zalim ibn `Amr ibn Sufyan, Abul-Aswad al-Du'ali
His being a Shi`a and a faithful adherent to the faith during the wilayat of Imams `Ali, al-Hasan and al-Husayn, as well as other members of the Ahl al-Bayt, peace be upon all of them, is more visible than the sun, and it requires no reiteration.[10] We have dealt with it in detail in our work Mukhtasar al-Kalam fi Muallifi al-Shi`a min Sadr al-Islam. His being a Shi`a is a matter which nobody disputes. In spite of this fact, authors of the six sahih books have relied on his authority. Refer to his hadith about `Umer ibn al-Khattab in Bukhari's Sahih. In Muslim's, his hadith is cited by Abu Musa and `Umran ibn Hasin. In both sahih books, his hadith is cited by Yahya ibn Ya`mur. In Bukhari's, `Abdullah ibn Buraydah quotes him, and in Muslim's, his hadith is narrated by his son Abu Harb. He died, may Allah Almighty have mercy on him, at the age of 85 in Basrah in 99 A.H. by the plague which devastated the city. He is the one who laid down the foundations of Arabic grammar according to rules which he learned from the Commander of the Faithful (as), as we have expounded in our book Al-Mukhtasar.

45. `Amr ibn Wa'ilah ibn `Abdullah ibn `Umer al-Laithi al-Makki
Also known as Abul-Tufayl, he was born in the same year when the Battle of Uhud took place, i.e. 3 A.H. He was for eight years contemporary of the Prophet (pbuh). Ibn Qutaybah has included him among so-called "extremist Rafidis," stating that he was al-Mukhtar's standard-bearer and the last of the sahabah to die. Ibn `Abd al-Birr has mentioned him in his chapter on kunayat in his Isti`ab saying, "He resided in Kufa, and he accompanied `Ali (as) in all his battles. When `Ali (as) was killed, he left for Mecca." He concludes by saying, "He was a virtuous and wise man, swift in providing an accurate answer, eloquent. He was also one of the Shi`as of `Ali, peace be upon him." He also indicates that "Once, Abul-Tufayl approached Mu`awiyah and the latter asked him: `For how long have you mourned the death of your friend Father of al-Hasan (as)?' He answered: `I have grieved as much as the mother of Moses grieved when she parted with her son, and I complain unto Allah for my shortcomings.' Mu`awiyah asked him: `Were you among those who enforced a siege around `Uthman's house?' He answered: `No; but I used to visit him.' Then Mu`awiyah asked him: `What stopped you from rescuing him?' He retorted: `What about you? What stopped you from doing so when sure death surrounded him, while you were in Syria a master among his subjects?!' Mu`awiyah replied: `Can't you see that avenging his murder is an indication of my support?' `Amir then told Mu`awiyah that he acted exactly like the one implied in the verses composed by the brother of Ju`f the poet in which the latter says: `You mourn my death, yet while I was alive, you did not even sustain me against starvation.'"
Al-Zuhri, Abul-Zubair, al-Jariri, Ibn Abul-Hasin, `Abdul-Malik ibn Abjar, Qatadah, Ma`ruf, al-Walid ibn Jami`, Mansur ibn Hayyan, al-Qasim ibn Abu Bardah, `Amr ibn Dinar, `Ikremah ibn Khalid, Kulthum ibn Habib, Furat al-Qazzaz, and `Abdul-Aziz ibn Rafi` have all narrated his hadith as it exists in Muslim's and Bukhari's Sahih books. Bukhari's work contains traditions of the Prophet (pbuh) regarding the pilgrimage which are narrated by Abul-Tufayl. He describes the Prophet's characteristics, and he narrates about the prayers and signs of prophethood from Ma`ath ibn Jabal, and he narrates about fate from `Abdullah ibn Mas`ud. He narrates from `Ali (as), Huthayfah ibn al-Yemani, `Abdullah ibn `Abbas and `Umer ibn al-Khattab, as is well-known by all researchers of Muslim's hadith besides that of the authors of his musnads. Abul-Tufayl, may Allah Ta`ala encompass his soul with His mercy, died in Mecca in 100 A.H. (some say in 102, while still others say 120), and Allah knows best.

46. `Abbad ibn Ya`qub al-Asadi al-Ruwajni al-Kufi
He is mentioned by Dar Qutni who says, "`Abbad ibn Ya`qub is a truthful Shi`a." Ibn Hayyan mentions him and says, "`Abbad ibn Ya`qub used to invite people to Rafidism." Ibn Khuzaymah says, "`Abbad ibn Ya`qub is a man whose traditions are never doubted, though his faith is questioned, etc." `Abbad narrates from al-Fadl ibn al-Qasim, Sufyan al-Thawri, Zubayd, Murrah, that Ibn Mas`ud used to interpret the verse "Allah has spared the Believers from fighting" (Qur'an, 25:33) to imply that they were spared from fighting `Ali. He quotes Sharik, `Asim, Tharr, from `Abdullah who has stated that the Messenger of Allah (pbuh) has said: "When you see Mu`awiyah on my pulpit, kill him." This hadith is recorded by Tabari and others. `Abbad says that anyone who does not mention in his daily prayers that he dissociates himself from the enemies of the Prophet's progeny (as) shall be resurrected in their company. He also says, "Allah Almighty is too fair to let Talhah and al-Zubayr enter Paradise; they fought `Ali after swearing allegiance to him." Salih al-Jazrah has said: "`Abbad ibn Ya`qub used to denounce `Uthman." `Abbad al-Ahwazi quotes his trusted authorities saying that `Abbad ibn Ya`qub used to denounce "their" ancestors. In spite of all this, Sunni Imams like al-Bukhari, al-Tirmithi, Ibn Majah, Ibn Khuzaymah, and Ibn Abu Dawud rely on his authority, their mentor, in whom they all place their trust.
In spite of his intolerance and prejudice, Abu Hatim has mentioned him and said that he is a trusted shaykh. Al-Thahbi mentions him in his Al-Mizan and says, "He is one of the extremist Shi`as, leaders of innovators; yet he is truthful when narrating hadith." He goes on to mention what has already been stated above regarding `Abbad's views. Al-Bukhari quotes him directly while discussing tawhid in his own sahih. He died, may Allah be merciful unto him, in Shawwal of 150 A.H. Al-Qasim ibn Zakariyyah al-Mutarraz has intentionally misquoted `Abbad's statements regarding the digging the sea and the flow of its water, and we seek refuge with Allah against telling lies about the Believers; He is surely the One Who foils their schemes.

47. `Abdullah ibn Dawud
He is father of `Abdul-Rahman al-Hamadani al-Kufi. He resided in Al-Harbiyya, a Basrah suburb. Qutaybah has included him among renown Shi`a personalities in his own Al-Ma`arif, and al-Bukhari has relied on his authority in his own Sahih. Refer to his hadith from al-A`mash, Hisham ibn `Urwah and Ibn Jurayh. His hadith is narrated in Bukhari's Sahih by Musaddid, `Amr ibn `Ali, and, in some places, by Nasr ibn `Ali. He died in 212.

48. `Abdullah ibn Shaddad ibn al-Had
Al-Had's full name is Usamah ibn `Abdullah ibn Jabir ibn al-Bashir ibn `Atwarah ibn `Amir ibn Malik ibn Laith al-Laithi al-Kufi Abul-Walid, a companion of the Commander of the Faithful (as). His mother is Salma daughter of `Amis al-Khayth`ami, sister of Asma'. He is nephew, from the mother's side, of `Abdullah ibn Ja`fer and Muhammad ibn Abu Ja`fer, and brother of `Amara daughter of Hamzah ibn `Abdul-Muttalib from the mother's side. Ibn Sa`d includes him among residents of Kufa who were distinguished for their fiqh and knowledge and who belong to the tabi`in. At the conclusion of his biography, the author states on page 86 of Vol. 6 of his Tabaqat: "During the reign of `Abdul-Rahman ibn Muhammad ibn al-Ash`ath, `Abdullah ibn Shaddad was among those who recite the Holy Qur'an and know it by heart and who fought al-Hajjaj, and he was killed during the Dujail Battle." He also says, "He was a trustworthy faqih who narrated a great deal of hadith, and he was a Shi`a."
The battle referred to above took place in 81 A.H. All authors of the sahih books have relied on the authority of `Abdullah ibn Shaddad. His hadith is quoted by Ishaq al-Shaybani, Ma`bid ibn Khalid and Sa`d ibn Ibrahim. Their ahadith from `Abdullah ibn Shaddad exist in both sahih books as well as in others, in addition to all musnads. Al-Bukhari and Muslim quote his hadith as transmitted from `Ali (as), Maymuna and `Ayesha.

49. `Abdullah ibn `Umer ibn Muhammad ibn Aban ibn Salih ibn `Umayr al-Qarashi al-Kufi
Also known as Mishkadanah, he is mentor of Muslim, Abu Dawud, al-Baghwi, and many other peers who all learned hadith from him. Abu Hatim has mentioned him testifying to his truthfulness. He quotes his hadith and states that he is a Shi`a. Salih ibn Muhammad ibn Jazrah has mentioned him and said that he is a Shi`a "extremist." In spite of this, `Abdullah ibn Ahmed has narrated hadith from his father. Abu Hatim states that Mishkadanah is trustworthy. Al-Thahbi has mentioned him in his Al-Mizan, describing him as "a truthful man who has learned a great deal of hadith from Ibn al-Mubarak, al-Dar Wardi, and their group of scholars. Muslim, Abu Dawud, al-Baghwi and many others have recorded a great deal of his ahadith." He has marked his name with the initials of Muslim and Abu Dawud indicating thereby their reliance on his hadith, and quoting what the learned scholars named above have said about him. He has also stated that he died in 239 A.H. Refer to his hadith in Muslim's Sahih as transmitted through `Abdah ibn Sulayman, `Abdullah ibn al-Mubarak, `Abdul-Rahman ibn Sulayman, `Ali ibn Hashim, Abul-Ahwas, Husayn ibn `Ali al-Ju`fi and Muhammad ibn Fudayl. In his chapter dealing with causes of dissension, Muslim quotes his hadith directly. Abul-`Abbas al-Sarraj has said that he died either in 238 or 237 A.H.

50. `Abdullah ibn Lahi`ah ibn `Uqbah al-Hadrami, Egypt's judge and scholar
In his Ma`arif, Ibn Qutaybah has included him among famous shaykhs. In his biography of `Abdullah ibn Lahi`ah in his Al-Mizan, Ibn `Adi has described him as an "extremist Shi`a." Quoting Talhah, Abu Ya`li states: "Abu Lahi`ah has said: `Hay ibn `Abdullah al-Ghafari has narrated through the authority of Abu `Abdullah Rahman al-Hibli from `Abdullah ibn `Umer that during his sickness (which preceded his demise), the Messenger of Allah (pbuh) told us to fetch his brother. We brought him Abu Bakr, but he turned away from him and said: `I had asked for my brother'. We then brought `Uthman, but again the Messenger of Allah (pbuh) turned away from him. `Ali (as) was then brought in his presence. He covered him with his own mantle and inclined his head on his shoulder for a while (as if he was whispering something in his ear). When `Ali left, people asked him: `What has the Prophet (pbuh) said to you?' He answered: `He has taught me a thousand chapters each of which leads to a thousand sections.'"
Al-Thahbi mentions him in his Al-Mizan, marking his name with DTQ to denote who among the authors of the sahih books quotes him [i.e. Abu Dawud, al-Tirmithi, and Dar Qutni. Refer to his hadith in al-Tirmithi's Sahih, Abu Dawud and all musnads. Ibn Khallikan has greatly praised him in his Wafiyyat al-A`yan. Refer to his hadith in Muslim's sahih as transmitted by Yazid ibn Abu Habib. In his book Al-Jam` Bayna Kitabay Abu Nasr al-Kalabathi wa Abu Bakr al-Asbahani [Compilation of Both Books of Abu Nasr al-Kalabathi and Abul-Faraj al-Asbahani, al-Qaysarani includes him among Bukhari's and Muslim's reliable authorities. Ibn Lahi`ah died on Sunday, mid-Rabi`ul Akhir, 174 A.H.

51. `Abdullah ibn Maymun al-Qaddah al-Makki
A friend of Imam Ja`fer ibn Muhammad al-Sadiq (as), he is relied upon by al-Tirmithi. Al-Thahbi mentions him and marks his name with al-Tirmithi's initials as an indication that the latter cites his hadith. He adds saying that he narrates hadith through the authority of Imam Ja`fer ibn Muhammad al-Sadiq (as), and of Talhah ibn `Umer.

52. `Abdul-Rahman ibn Salih al-Azdi
His name is Abu Muhammad al-Kufi. His friend and student `Abbas al-Duri says that he was a Shi`a. Ibn `Adi mentions him and says, "He is burnt in the fire of Shi`ism." Salih Jazrah says that `Abdul-Rahman used to oppose `Uthman. Abu Dawud says that `Abdul-Rahman has compiled a book containing the vices of some of the companions of the Prophet (pbuh), and that he is a bad person. In spite of all this, both `Abbas al-Duri and Imam al-Baghwi narrate his hadith. Al-Nisa'i has quoted him. Al-Thahbi has referred to him in his Al-Mizan and marked his name with al-Nisa'i's initials as an indication of the latter's reliance on him. He also quotes what the Imams (among the Sunnis) have said about him as stated above. He indicates that Ma`in trusts him, and that he died in 235. Refer to his hadith in the Sunan books as transmitted through Sharik and a group of his peers.

53. `Abdul-Razzaq ibn Humam ibn Nafi` al-Himyari al-San`ani
One of the Shi`a nobility and honourable ancestry, he is included by Ibn Qutaybah among renown Shi`as in his Ma`arif. Ibn al-Athir, on page 137, Vol. 6, of his Al-Tarikh Al-Kamil, mentions `Abdul-Razzaq's death in the end of the events of 211 A.H. thus: "In that year, the traditionist `Abdul-Razzaq ibn Humam al-San`ani, one of Ahmed's Shi`a mentors, died." Al-Muttaqi al-Hindi mentions him while discussing hadith number 5994 in his Kanz al-`Ummal, on page 391, Vol. 6, stating that he is a Shi`a. Al-Thahbi, in his Al-Mizan, says, "`Abdul-Razzaq ibn Humam ibn Nafi`, Abu Bakr al-Himyari's mentor, is a Shi`a dignitary of San`a, was one of the most trusted traditionists among all scholars." He narrates his biography and adds: "He has written a great deal, authoring [in particular] Al-Jami` Al-Kabir. He is a custodian of knowledge sought by many people such as Ahmed, Ishaq, Yahya, al-Thahbi, al-Ramadi, and `Abd." He discusses his character and quotes al-`Abbas ibn `Abdul-`Azim, accusing him of being a liar. He states that al-Thahbi has denounced such an accusation. He says, "Not only Muslim, but all those who have memorized hadith have agreed with al-`Abbas, while the Imams of knowledge rely on his authority." He goes on to narrate his biography, quoting al-Tayalisi saying: "I have heard Ibn Ma`in say something from which I became convinced that `Abdul-Razzaq was a Shi`a. Ibn Ma`in asked him: `Your instructors, such as Mu`ammar, Malik, Ibn Jurayh, Sufyan, al-Awza`i, are all Sunnis. Where did you learn the sect of Shi`ism from?' He answered: `Ja`fer ibn Sulayman al-Zab`i once paid us a visit, and I found him to be virtuous and rightly guided, and I learned Shi`ism from him.'"
`Abdul-Razzaq, as quoted above, statement in which he says that he is a Shi`a indicates that he has learned Shi`ism from Ja`fer al-Zab`i, but Muhammad ibn Abu Bakr al-Muqaddimi thinks that Ja`fer al-Zab`i himself has learned Shi`ism from `Abdul-Razzaq. He even denounces `Abdul-Razzaq for this reason. In Al-Mizan, he is quoted as saying, "I wish I had lost `Abdul-Razzaq for good. Nobody has corrupted Ja`fer's beliefs other than he." The "corruption" to which he refers is Shi`ism!
Ibn Ma`in has heavily relied on `Abdul-Razzaq's authority, in spite of his "admission" that he is a Shi`a as stated above. Ahmed ibn Abu Khayth`amah, as in `Abdel-Razzaq's biography in Al-Mizan, has said, "It has been said to Ibn Ma`in that Ahmed says that `Ubaydullah ibn Musa rejects `Abdul-Razzaq's hadith because of his Shi`a beliefs. Ibn Ma`in has responded thus: `I swear by Allah, Who is the only God, that `Abdul-Razzaq is a hundred times superior to `Ubaydullah, and I have heard `Abdul-Razzaq's hadith and found it to be many times more in volume than `Ubaydullah's.'" Also in `Abdel-Razzaq's biography in Al-Mizan, Abu Salih Muhammad ibn Isma`il al-Dirari is quoted saying, "While we were in San`a guests of `Abdul-Razzaq, we heard that Ahmed and Ibn Ma`in, joined by others, had rejected `Abdul-Razzaq's hadith, or say disliked it, because of the traditionist being a Shi`a. The news deeply depressed us. We thought that we had spent our resources and taken the trouble to make the trip there all in vain. Then I joined the pilgrims for Mecca where I met Yahya and asked him about this issue. He, as stated in `Abdel-Razzaq's biography in Al-Mizan, said: `O Abu Salih! Even if `Abdul-Razzaq abandons Islam altogether, we shall never reject his hadith.'"
Ibn `Adi has mentioned him and said: "`Abdul-Razzaq has reported ahadith dealing with virtues, but nobody has endorsed them.[11] He also counts the vices of certain people, which views are rejected by others;[12] above all, he is believed to be a Shi`a."
In spite of all this, Ahmed ibn Hanbal was asked once, as indicated in `Abdel-Razzaq's biography in Al-Mizan, whether he knew of any hadith better than that reported by `Abdul-Razzaq, and his answer was negative. Ibn al-Qaysarani states at the conclusion of `Abdul-Razzaq's biography in his own book Al-Jami` Bayna Rijalul Sahihain, quoting Imam Ahmed ibn Hanbal saying, `If people dispute Mu`ammar's hadith, then the final arbitrator is `Abdul-Razzaq.' Mukhlid al-Shu`ayri says that he was once in the company of `Abdul-Razzaq when a man mentioned Mu`awiyah. `Abdul-Razzaq, as stated in his biography in Al-Mizan, then said: `Do not spoil our meeting by mentioning the descendants of Abu Sufyan.'" Zayd ibn al-Mubarak has said: "We were in the company of `Abdul-Razzaq once when we recounted ibn al-Hadthan's hadith. When `Umer's address to `Ali and al-`Abbas: `You (i.e. `Abbas) have come to demand your inheritance of your nephew (the Prophet, peace be upon him and his progeny), while this man (i.e. `Ali) has come to demand his wife's inheritance of her father' was read, `Abdul-Razzaq, as stated in his biography in Al-Mizan, said: `Behold this shameless, impertinent man using `nephew' and `father' instead of `the Messenger of Allah (pbuh)'!"
In spite of all this, all compilers of hadith have recorded his traditions and relied on his authority. It has even been said, as Ibn Khallikan states in his Wafiyyat al-A`yan, that people did not travel to anyone after the demise of the Prophet (pbuh) as often as they did to `Abdul-Razzaq's. He is quoted by the Imams of contemporary Muslims such as Sufyan ibn `Ayinah, among whose mentors `Abdul-Razzaq himself was one, Ahmed ibn Hanbal, Yahya ibn Ma`in, and others.
Refer to his hadith in all the sahih books, as well as all musnads, which all contain quite a few of his ahadith. He was born, may Allah have mercy on his soul, in 211 A.H. He was contemporary to Abu `Abdullah Imam al-Sadiq (as) for twenty-two years.[13] He died during the first days of the Imamate of Imam Abu Ja`fer al-Jawad (as), nine years before the Imam's demise;[14] may Allah resurrect him in the company of these Imams to whose service, seeking of the Pleasure of Allah, he sincerely dedicated his life.