Notes:
[1]. Alآ­Ghazali, alآ­Mustasfa min `ilm alآ­'usul, Dar Sadir, alآ­Matba`at alآ­'Amiriyyah, Bulaq, Egypt, 1322 H.
[2]. See alآ­Sayyid `Abd alآ­'Aziz alآ­Tabataba'i "Ahl alآ­Bayt (A) fi alآ­maktabat alآ­`Arabiyyah," Turathuna, No. 15 (4th year, 2nd issue), pp. 84 - 93.
[3]. Alآ­Sayyid `Abd alآ­`Aziz alآ­Tabataba'i "Ahl alآ­Bayt (A) fi alآ­maktabat alآ­`Arabiyyah", Turathuna, no. 15 (4th year, 2nd issue), pp. 84 آ­ 93.
[4]. Idem., "Mawqif alآ­Shi`ah min hajamat alآ­khusum wa khulasah `an Kitab `Abaqat alآ­'anwar", Turathuna, no. 6 (2nd year, 1st issue), pp. 41 آ­ 52.
[5]. This is the famous tradition, also mentioned in the narration given by alآ­Hakim in Mustadrak `ala alآ­Sahihayn (vol. iii, pp. 109آ­110), quoted in the section "On Some Sahih Versions of the Hadith" in the present article, in which the Prophet (S) while returning from his last pilgrimage stopped the entire caravan at Ghadir Khumm and made the announcement:
Of whomever I am his master, `Ali also is his master (mawla).
This is also a mutawatir tradition about which alآ­`Allamah alآ­'Amini wrote his great work alآ­Ghadir fi alآ­Kitab wa alآ­Sunnah wa alآ­'adab. Among the many Sunni traditionists who have recorded this tradition in their works are:
آ· Alآ­Tirmidhi in his Sahih (Bulaq, 1292), ii, 298;
آ· Sunan Ibn Majah (Matba`at alآ­Faruqi, Delhi), in "bab Fada'il ashab Rasul Allah (S)" from alآ­Bara' ibn `Azib and Sa`d ibn Abi Waqqas;
آ· Alآ­Hakim in Mustadrak (Hyderabad, 1313) from Zayd ibn Arqam (iii, 109, 533), Sa`d ibn Malik (iii, 116), from Rifa`ah ibn Ayas alآ­Dabbi from his father from his grandfather (iii, 371), and from Buraydah alآ­'Aslami; (iii, 110; ii, 129);
آ· Imam Ahmad ibn Hanbal in his Musnad, alآ­Matba`at alآ­Maymaniyyah, Egypt, 1313, from alآ­Bara' ibn `Azib (iv, 281), Buraydah alآ­'Aslami (v, 347, 350, 358), Zayd ibn Arqam (iv, 372, iv, 368, v, 307), Ibn `Abbas (i, 330), Abu alآ­Tufayl (iv, 270) and `Ali ibn Abi Talib (A) (i, 84, 88, 118, 139, 152, v, 307, 366, 419);
آ· Abu Nu`aym alآ­'Isfahani; in Hilyat alآ­'awliya' (Egypt: Matba`at alآ­Sa`adah, 1351) iv, 23, v, 26;
آ· Fakhr alآ­Din alآ­Razi; in alآ­Tafsir alآ­Kabir (Dar Tiba`at alآ­'Amirah) under the verse 5:67;
آ· Alآ­Khatib alآ­Baghdadi, in Ta'rikh Baghdad (Matba`at alآ­Sa`adah, 1360), vii, 377, viii, 290, xii, 343, xiv, 236;
آ· Alآ­Nasa'i in Khasa'is (Matba`at alآ­Taqaddum alآ­`llmiyyah, Egypt, 1348), pp.4, 21, 22, 23, 25, 26, 40;
آ· Alآ­Muhibb alآ­Tabari, in alآ­Riyad alآ­nadirah (Matba`at alآ­'Ittihad, Egypt, 1st ed.), ii, 169, 170, 172, 203 and Dhakha'ir alآ­`uqba (Egypt 1356), 86;
آ· Ibn Hajar alآ­`Asqalani in alآ­Sawa'iq alآ­muhriqah (alآ­Matba`at alآ­Maymaniyyah, Egypt; 1312), pp. 25, 26;
آ· `Ali alآ­Muttaqi alآ­Hindi in Kanz alآ­`ummal (Hyderabad, 1312), i, 48, vi, 83, 153, 154, 390, 397, 398, 399, 403,405, 406, 407;
آ· Ibn Hajar alآ­`Asqalani in alآ­'lsabah (Calcutta, 1853 A.D.), i, part one, 57, 319; iii, part one, 29; iv, part one, 14, 16, 61, 143, 169, 182; vi, 223, vii, part one, 78, 156;
آ· Ibn alآ­'Athir in Usd alآ­ghabah (alآ­Matba`at alآ­Wahbiyyah, Egypt, 1285), i, 308, 367, 368, ii, 307, 233, iii, 92, 93, 321, 374, iv, 28, v, 205, 276, 383;
آ· Ibn Qutaybah in alآ­'Imamah wa alآ­siyasah (Matba`at alآ­Futuh alآ­'Adabiyyah, 1331), 93;
آ· Alآ­Tahawi in Mushkil alآ­'athar (Hyderabad, 1333), ii, 307;
آ· Alآ­Manawi in Fayd alآ­Qadir (Egypt, 1356), vi, 218, 358 and Kunuz alآ­haqa'iq (Istanbul, 1285), 92;
آ· Alآ­Haythami Majma` alآ­zawa'id (Egypt, 1352), vii, 17, ix 103, 104, 105, 106,107, 108, 119, 163, 164;
آ· Ali ibn Sultan Muhammad alآ­Qari in Mirqat alآ­mafatih (alآ­Matba`at alآ­Maymaniyyah, Egypt, 1309), v, 568.
[6]. Alآ­Bukhari in his Sahih (alآ­Matba`at alآ­Khayriyyah, Egypt, 1320) in "Kitab bad' alآ­khalq", "Bab manaqib `Ali ibn Abi Talib" and "Bab ghazwat Tabuk," in two places, records this tradition in which the Prophet (S) is reported to have said to `Ali (A):
Are you not pleased to have the position (manzilah) in relation to me as that Aaron had in relation to Moses?
Among other traditionists who have recorded this tradition in their works are:
آ· Muslim in his Sahih (Matba`at Bulaq, 1290), "Kitab fada'il alآ­Sahabah," through three chains;
آ· alآ­Tirmidhi, in his Sahih, ii, 301;
آ· Ibn Majah in his Sunan, p. 12;
آ· alآ­Hakim in Mustadrak, ii, 337;
آ· Imam Ahmad ibn Hanbal in Musnad, i, 29, 170, 173, 174, 175, 177, 179, 182, 184, 185; 230, iii, 338, vi, 369;
آ· alآ­Nasa'i in Khasa'is, 4, 14, 15, 16, 17, 19, 32;
آ· Ibn Sa`d in alآ­Tabaqat (Leiden 1322) iii, part one, 14, 15;
آ· Abu Nu`aym in Hilyat alآ­'awliya', vi, 345, vii, 194, 195, 196, viii, 307;
آ· alآ­Khatib in Ta'rikh Baghdad, i, 324, iii, 288, iv, 71, 204, 382, vii, 452, viii, 52, ix, 394, x, 43, xi, 432, xii, 323;
آ· alآ­Tabari in his Ta'rikh alآ­'umam wa alآ­muluk (Matba`at alآ­'lstiqamah, Cairo, 1357), ii, 368;
آ· Ibn alآ­'Athir, Usd alآ­ghabah, v, 8;
آ· alآ­Muttaqi alآ­Hindi, Kanz alآ­`ummal, iii, 154, v, 40, vi, 154, 188, 395, 402, 404, 405, viii, 215;
آ· alآ­Haythami, Majma` alآ­zawa'id, ix, 109, 110, 111, 119;
آ· alآ­Muhibb alآ­Tabari, in alآ­Riyad alآ­nadirah, i, 13, ii, 162, 163, 164, 175, 195, 203 and Dhakha'ir alآ­`uqba, 120.
[7]. Alآ­Tirmidhi, in his Sahih, ii, 297, records this tradition of the Prophet (S):
Verily, `AIi and I are inseparable, and he is the master (wali) of every believer after me.
Among other traditionists who have recorded it in their books are:
آ· Ahmad ibn Hanbal in his Musnad, iv, 437, v, 356;
آ· Abu Dawud alآ­Tayalisi in his Musnad, iii, 111, xi, 360;
آ· alآ­Haythami, Majma` alآ­zawa'id, ix, 109, 127, 128, 199;
آ· alآ­Khatib alآ­Baghdadi, Ta'rikh Baghdad, iv, 339;
آ· alآ­Muhibb alآ­Tabari, alآ­Riyad alآ­nadirah, ii, 203, 171;
آ· alآ­Muttaqi alآ­Hindi, Kanz alآ­`ummal, vi, 154, 155, 396, 401;
آ· Ibn alآ­'Athir in Usd alآ­ghabah, v, 94;
آ· Abu Nu`aym in Hilyat alآ­'awliya', vi, 294;
آ· alآ­Nasa'i, Khasa'is, 19, 23;
آ· as well as Ibn Abi Shaybah, alآ­Tabari, alآ­Tabarani, alآ­Daylami, Ibn Mardawayh, Ibn alآ­Jawzi, alآ­Rafi`i, and Ibn Hajar.
[8]. Alآ­Tirmidhi in his Sahih reports that once when the Prophet (S) sat down to eat a fowl that had been prepared for his dinner, he prayed to God
"My God, bring the most beloved of Your creatures, that he may eat this fowl with me." Then `Ali (A) came and the Prophet ate with him.
Among others who have recorded this tradition in their works are:
آ· alآ­Hakim in Mustadrak, iii, 130, 131;
آ· Abu Nu`aym in Hilyah, vi, 339;
آ· alآ­Khatib in Ta'rikh Baghdad, ii, 171;
آ· alآ­Muhibb alآ­Tabari in alآ­Riyad alآ­nadirah, ii, 160, 161, and Dhakha'ir alآ­`uqba, 61;
آ· alآ­Haythami in Majma` alآ­zawa'id, ix, 125, 126;
آ· alآ­Muttaqi in Kanz alآ­`ummal, iv, 406;
آ· Ibn alآ­'Athir in Usd alآ­ghabah, iv, 30.
[9]. Alآ­Hakim records this tradition of the Prophet (S) in his Mustadrak, iii, 126, 127:
I am the city of knowledge and `Ali is its gate; whoever intends to enter the city should come to its gate.
Among others who have narrated or recorded it in their works are:
آ· alآ­Khatib in Ta'rikh Baghdad, ii, 348, 377; vii, 172; xi, 48, 49;
آ· alآ­Muhibb alآ­Tabari in alآ­Riyad alآ­nadirah, ii, 193;
آ· alآ­Muttaqi in Kanz alآ­`ummal, vi, 152, 156, 401;
آ· Ibn Hajar in alآ­Sawa'iq alآ­muhriqah, 73;
آ· alآ­Manawi in Kunuz alآ­haqa'iq, 43 and Fayd alآ­Qadir, iii, 46;
آ· alآ­Haythami, Majma` alآ­zawa'id, ix, 114;
آ· Ibn alآ­'Athir in Usd alآ­ghabah, iv, 22 and Tahdhib alآ­Tahdhib (Hyderabad, 1325), vi, 152;
آ· as well as alآ­`Uqayli, Ibn `Adi and alآ­Tabarani.
[10]. The following is one of its versions:
Whoever wishes to see Adam in his knowledge, Noah in his piety, Abraham in his forbearance, Moses in his strength, and Jesus in his worship and devotion should look at `Ali ibn Abi Talib.
Among the narrators who have recorded similar traditions in their works are:
آ· alآ­Muhibb alآ­Tabari in alآ­Riyad alآ­nadirah, ii, 218, 208;
آ· alآ­Muttaqi in Kanz alآ­`ummal, i, 226;
آ· Ibn Abi alآ­Hadid, Sharh Nahj alآ­balaghah (Egypt, ed. Muhammad Abu alآ­Fadl), ix, 168;
آ· alآ­Qunduzi, Yanabi` alآ­mawaddah (Istanbul), p. 214, 312;
آ· Ibn `Asakir, Ta'rikh Dimashq, "tarjumat alآ­'Imam `Ali ibn Abi Talib," ii, 280;
آ· Fakhr alآ­Razi, Tafsir, ii, 700;
آ· Ibn alآ­Maghazili, Manaqib, 212;
آ· Ibn alآ­Sabbagh alآ­Maliki, alآ­Fusul alآ­muhimmah, 107.
[11]. This is the following tradition:
Whoever contests `Ali in regard to the khilafah is an unbeliever.
Among those who have narrated it in their works are:
آ· Ibn alآ­Maghazili in his Manaqib (Tehran), p.45, from Abu Dharr alآ­Ghifari, and
آ· `Allamah `Ayni Hyderabadi in Manaqib Sayyidina `Ali (A`lam Press, Charminar), p.52, from alآ­Khatib alآ­Khwarazmi and Ibn alآ­Maghazili.
[12]. Alآ­Muhibb alآ­Tabari narrates this tradition on the authority of Salman from the Prophet (S ) in alآ­Riyad alآ­nadirah, ii, 163:
Fourteen thousand years before Adam آ­ upon whom be peace آ­ was created, I and `Ali were a light in the presence of God. When God created Adam آ­ upon whom be peace آ­ He divided it into two parts. I am one of the parts and `Ali is the other part.
Among others to have narrated this tradition are:
آ· Ahmad ibn Hanbal in alآ­Fada'il;
آ· Sibt ibn alآ­Jawzi in Tadhkirat alآ­khawass, 46;
آ· Abu Hatim Muhammad ibn Idris alآ­Razi in Zayn alآ­fata fi tafsir Surat Hal ata, MS.;
آ· `Abd Allah ibn Ahmad ibn Hanbal in Zawa'id manaqib Amir alآ­Mu'minin, MS.,
آ· also Ibn Mardawayh, Ibn `Abd alآ­Barr, alآ­Khatib alآ­Baghdadi, Ibn alآ­Maghazili, alآ­`Asimi, Shiruyah alآ­Daylami and others from `Ali (A), Salman, Abu Dharr, Anas ibn Malik, Jabir ibn `Abd Allah and other Companions. See the part of `Abaqat on this tradition, which discusses fiftyآ­five different riwayahs narrated by leading and eminent Sunni and Shi`i traditionists and scholars.
Among Shi`i scholars those who have narrated it are:
آ· alآ­Kulayni in alآ­Kafi, from Abu Ja`far alآ­Thani (A) and alآ­'Imam alآ­Sadiq (A);
آ· Muhammad ibn alآ­`Abbas ibn Mahyar in Ma nazala min alآ­Qur'an fi Ahl alآ­Bayt, cf., Ghayat alآ­maram, 12;
آ· Furat ibn Ibrahim alآ­Kufi in his Tafsir from Ibn `Abbas;
آ· alآ­Saduq in alآ­Khisal and 'Ilal alآ­Shara'i` from alآ­'Imam alآ­Rida (A), Mu'adh ibn Jabal and alآ­'Imam alآ­Sadiq (A) and in Kamal alآ­Din from alآ­'Imam `Ali ibn alآ­Husayn (A) and alآ­'Imam alآ­Sadiq (A);
آ· alآ­Sayyid Hashim alآ­Bahrani in Ghayat alآ­maram, bab 2, pp. 8آ­13;
آ· alآ­Shaykh alآ­Mufid in alآ­'Ikhtisas;
آ· alآ­Shaykh alآ­Tusi in alآ­'Amali, i, 186, 300آ­301, 311آ­312, 320 from alآ­'Imam alآ­Hadi (A), alآ­'Imam al-Sadiq (A), alآ­'Imam alآ­Kazim and Anas ibn Malik from the Prophet (S);
آ· Qutb alآ­Din alآ­Rawandi in alآ­Khara'ij wa alآ­jara'ih from Sa`dan;
آ· as well as alآ­`Allamah alآ­Hilli, Hasan ibn Muhammad alآ­Daylami, Husayn ibn Hamdan alآ­Hadini, Muhammad ibn `Ali ibn Ahmad alآ­Fasi, Sharaf alآ­Din ibn `Ali alآ­Najafi and alآ­`Allamah alآ­Majlisi in their works.
[13]. Alآ­Bukhari mentions this tradition in his Sahih, "Kitab alآ­jihad wa alآ­siyar":
Sahl ibn Sa`d said: "The Prophet (S) said on the day of (the victory of) Khaybar: 'Tomorrow I will give the standard to a man, by whose hand God shall conquer (Khaybar). He loves God and His Messenger, and God and His Messenger love him.' The people passed the night wondering as to who will receive it and everyone was hopeful of getting it. (The next day) the Prophet (S) declared: 'Where is `Ali?' He was told: 'He is suffering with an eye pain.' (When `Ali came) the Prophet applied his saliva to his eyes and prayed for him. `Ali recovered as if he had no pain before. Then the Prophet (S) gave it (the standard) to him....
Among others to have recorded this tradition in their books are:
آ· Muslim in his Sahih, "Kitab al-jihad wa alآ­siyar" and "Kitab fada'il alآ­Sahabah";
آ· alآ­Tirmidhi in his Sahih, i, 218;
آ· Ibn Majah in Sunan (Matba`at alآ­Faruqi, Delhi) "bab fada'il ashab Rasul Allah (S)";
آ· alآ­Hakim in Mustadrak, iii, 38, 437;
آ· Imam Ahmad ibn Hanbal in Musnad, i, 99, 133, 185, 320, iv, 51, v, 353;
آ· Abu Nu`aym in Hilyat al 'awliya', i, 26, 62;
آ· alآ­Nasa'i in Khasa'is, 4, 5, 7, 8, 32;
آ· alآ­Muttaqi in Kanz alآ­`ummal, v, 283, 285, vi, 394, 395, 405;
آ· alآ­Haythami in Majma` alآ­zawa'id, vi, 150, 151, ix, 119, 123, 124;
آ· Ibn Hajar, Tahdhib alآ­Tahdhib, vii, 337, 339;
آ· alآ­Muhibb alآ­Tabari, alآ­Riyad al-nadirah, ii, 185, 187, 203;
آ· alآ­Tabari, Ta'rikh, ii, 300;
آ· Ibn Sa`d, alآ­Tabaqat, ii, part one, 80;
آ· Ibn `Abd alآ­Barr, alآ­'Isti`ab (Hyderabad, 1336), ii, 450;
آ· alآ­Bayhaqi in Sunan, vi, 362.
[14]. Alآ­Tirmidhi has recorded this tradition of the Prophet (S) in his Sahih, ii, 298:
May God's mercy be upon `Ali. My God, keep the haqq (truth, righteousness, justice) always with `Ali.
Among others who have recorded it in their works are:
آ· alآ­Hakim in Mustadrak, iii, 119, 124;
آ· alآ­Khatib in Ta'rikh Baghdad, xiv, 321;
آ· alآ­Haythami in Majma` alآ­zawa'id, vii, 134, 235; 243; and
alآ­Muttaqi in Kanz alآ­`ummal, vi, 157.
[15]. Alآ­Nasa'i in Khasa'is, 40, reports this tradition on the authority of Abu Sa`id alآ­Khudri:
Abu Sa`id alآ­Khudri reports: "We sat waiting for the Messenger of Allah (S) when he came out to meet us. The strap of his sandal was broken and he tossed it to `Ali. Then he (S) said, 'A man amongst you will fight the people over the ta'wil (interpretation) of the Qur'an in the same way as I have fought over its tanzil (revelation).' Thereupon Abu Bakr said, 'Is that I?' The Prophet (S) said, 'No.' Then `Umar asked him, 'Is that I?' 'No.' said the Prophet (S). 'It is the mender of the sandal (i.e. `Ali).'"
Among others who have recorded this tradition in their works are:
آ· alآ­Hakim in Mustadrak, iii, 122;
آ· Ahmad ibn Hanbal in his Musnad, iii, 33, 82;
آ· Abu Nu`aym in Hilyat alآ­'awliya', i, 67;
آ· Ibn alآ­'Athir in Usd alآ­ghabah, iii, 282, iv, 33;
آ· Ibn Hajar, alآ­'lsabah, i, 22, iv, 152;
آ· Ibn `Abd alآ­Barr, alآ­'lsti`ab, ii, 423;
آ· alآ­Haythami, Majma` alآ­zawa'id, v, 186;
آ· alآ­Muttaqi, Kanz alآ­`ummal, vi, 155, 390, 391.
[16]. Alآ­Hakim records this tradition of the Prophet (S) in his Mustadrak, ii, 343, iii, 150:
The parable of my ahl alآ­bayt is that of the boat of Noah, whoever gets aboard it is saved and whoever stays away from it is drowned.
Among the traditionists who have narrated it are:
آ· Abu Nu`aym in Hilyat alآ­'awliya', iv, 306;
آ· alآ­Khatib in Ta'rikh Baghdad, xii, 19;
آ· alآ­Suyuti in alآ­Durr alآ­manthur (al-Matba`at alآ­Maymaniyyah, Egypt, 1314), under verse 2:58;
آ· alآ­Muttaqi in Kanz alآ­`ummal, i, 250, vi, 216;
آ· alآ­Haythami in Majma` alآ­zawa'id, ix, 167, 168;
آ· alآ­Muhibb alآ­Tabari in Dhakha'ir alآ­`uqba, 20; alآ­Manawi in Kunuz alآ­haqa'iq, 132.
Notes:
[17]. See alآ­Sayyid `Ali alآ­Milani, "Alآ­Sayyid Hamid Husayn (r) wa Kitabuhu alآ­`Abaqat," Turathuna, No. 4 (Rabi` 1406 H.) pp. 144آ­156.
[18]. Tahdhib alآ­Tahdhib, iv, 82; alآ­Kashif, i, 272.
[19]. Alآ­Kashif, i, 313; Tahdhib alآ­Tahdhib, ii, 286; Taqrib alآ­Tahdhib, i, 252.
[20]. Tahdhib alآ­Tahdhib, M.S.; alآ­Kashif, ii, 256; alآ­`lbar, i, 205; Mir`at al-jinan, i, 301; Taqrib alآ­Tahdhib, ii, 248; alآ­Shaykh `Abd alآ­Haqq al-Dehlawi, Asma' rijal alآ­Mishkat.
[21]. Ibn Hibban, al-Thiqat, MS.; alآ­Maqdisi, alآ­Kamal fi asma' alآ­rijal, MS.; alآ­Dhahabi, Tadhkirat alآ­huffaz, i, 155; alآ­`Asqalani, Tahdhib alآ­Tahdhib, vi, 396.
[22]. alآ­'lbar, i, 209; Mir`at alآ­jinan, i, 305; Tahdhib alآ­Tahdhib, iv, 222.
[23]. Ibn Hibban, al-Thiqat; alآ­Mizzi, Tahdhib alآ­Kamal, MS., Tabaqat alآ­Shafi`iyyah, i, 85; alآ­Dhahabi, alآ­Kashif, iii, 19; see also Mir`at alآ­jinan, i, 313.
[24]. Alآ­Mizzi, Asma' rijal alآ­Sahihayn, i, 42; Alآ­Dhahabi, alآ­Kashif, i, 116; Tahdhib alآ­Tahdhib, i, 261.
[25]. Taqrib alآ­Tahdhib, i, 64.
[26]. Alآ­Dhahabi, Tadhkirat alآ­huffaz, i, 197.
[27]. Alآ­Mizzi, Tahdhib alآ­Kamal, MS.
[28]. Alآ­Dhahabi, Tahdhib alآ­Tahdhib, MS.
[29]. Tadhkirat alآ­huffaz, i, 236, also alآ­Kashif, iii, 235.
[30]. Taqrib alآ­Tahdhib, ii, 231.
[31]. Tabaqat alآ­huffaz, 100.
[32]. `Abd alآ­Ghani alآ­Maqdisi, alآ­Kamal fi asma' alآ­rijal, MS.
[33]. Alآ­`Asqalani, Tahdhib alآ­Tahdhib, iii, 245.
[34]. Alآ­Kashif, i, 215, and alآ­'lbar, i, 293.
[35]. Alآ­Mizzi, Tahdhib alآ­Kamal, MS.
[36]. Ibn Hajar, Tahdhib alآ­Tahdhib, ii, 75, and Taqrib alآ­Tahdhib, i, 127.
[37]. Alآ­Mizzi, Tahdhib alآ­Kamal, MS.
[38]. Alآ­Dhahabi, Tadhkirat alآ­huffaz, i, 323, alآ­Kashif, i, 118, alآ­'lbar, i, 310.
[39]. Alآ­`Asqalani, Tahdhib alآ­Tahdhib, i, 275.
[40]. Tabaqat alآ­huffaz, 133.
[41]. Alآ­Dhahabi, Tahdhib alآ­Tahdhib, MS.; Tadhkirat alآ­huffaz, i, 315.
[42]. Alآ­`Asqalani, Tahdhib alآ­Tahdhib, vi, 56.
[43]. Ibid., ii, 178.
[44]. Ibid., viii, 63.
[45]. Alآ­Kashif, iii, 82.
[46]. Tahdhib alآ­Tahdhib, ii, 445.
[47]. Ibid., iii, 329.
[48]. Alآ­Tabaqat, vi, 355.
[49]. Tahdhib alآ­Tahdhib, viii, 300.
[50]. Ibid, vi, 413.
[51]. Ibid., x, 230.
[52]. Ibid., iii, 196.
[53]. Ibid., ii, 128.
[54]. Ibid, viii, 411.
[55]. Ibid, vii, 382.
[56]. Ibn Sa`d, alآ­Tabaqat, vi, 388.
[57]. Alآ­Dhahabi, Tadhkirat alآ­huffaz, 290.
[58]. Alآ­Khatib alآ­Baghdadi, Ta'rikh Baghdad, xi, 356.
[59]. Tahdhib alآ­Tahdhib, vii, 288.
[60]. Ibid., xi, 6.
[61]. Alآ­Dhahabi, alآ­Kashif, ii, 214 and Mizan alآ­'i`tidal, iv, 284.
[62]. Ibid., vi, 331; Ibn Hajar, Ta`jil alآ­manfa`ah, 301.
[63]. Tahdhib alآ­Tahdhib, vii, 155.
[64]. Ibid, iii, 406.
[65]. Alآ­Dhahabi, Tadhhib alآ­Tahdhib, MS.
[66]. Alآ­Mizzi, Tahdhib alآ­Kamal, Ms.; Tahdhib alآ­Tahdhib, vi, 409; Taqrib alآ­Tahdhib, i, 521.
[67]. Tahdhib alآ­Tahdhib, ii, 101; alآ­Tabaqat, vi, 396.
[68]. Tahdhib alآ­Tahdhib, xi, 366.
[69]. Ibid., i, 304; Taqrib alآ­Tahdhib, i, 76; Tabaqat alآ­huffaz, 155.
[70]. Tahdhib alآ­Tahdhib, i, 402.
[71]. Alآ­Tabaqat, vi, 400; alآ­Kashif, ii, 234; Tahdhib alآ­Tahdhib, vii, 50.
[72]. Alآ­Tabaqat, vii, 355; Ta'rikh Baghdad, xiv, 64.
[73]. Alآ­Mizzi, Tahdhib alآ­Kamal
[74]. Tahdhib alآ­Tahdhib; alآ­Kashif, iii, 253; Taqrib alآ­Tahdhib, ii, 346.
[75]. Tahdhib alآ­Tahdhib, x, 3.
[76]. Ibid., ix, 188.
[77]. Ibid., ix, 417.
[78]. Alآ­Tabaqat, vii, 340; Tahdhib alآ­Tahdhib, iv, 43.;
[79]. Lisan alآ­mizan, iii, 264.
[80]. Baghyat alآ­wi`a', 29آ­30.
[81]. Tahdhib alآ­Tahdhib, iv, 89; Tadhkirat alآ­huffaz, 416.
[82]. Tahdhib alآ­Tahdhib, iii, 195.
[83]. Ta'rikh Baghdad, xii, 255; Tahdhib alآ­Tahdhib, vii, 407.
[84]. Wafayat alآ­'a`yan, iii, 473; alآ­'lbar, i, 407; Tabaqat alآ­huffaz, 183.
[85]. Tahdhib alآ­Tahdhib, iii, 152.
[86]. Ibid., ii, 297.
[87]. Ibid., 342; alآ­Sam`ani, al-'Ansab, under 'alآ­Nasa'i'
[88]. Tahdhib alآ­Tahdhib, iv, 312; alآ­Kashif, ii, 5.
[89]. Alآ­Dhahabi, Siyar a`lam alآ­nubala', MS.
[90]. Tahdhib alآ­Tahdhib, vi, 197.
[91]. Ta'rikh Baghdad, vii, 80آ­84.
[92]. Tahdhib alآ­Kamal, MS; Taqrib alآ­Tahdhib, ii, 147.
[93]. Tabaqat alآ­Shafi`iyyah, ii, 83; Tahdhib alآ­Tahdhib, i, 216; Huda alآ­sari.
[94]. Tahdhib alآ­Kamal, MS; Tahdhib alآ­Tahdhib, MS.; Taqrib alآ­Tahdhib, ii, 337.
[95]. Tahdhib alآ­Tahdhib, ii, 87; alآ­Kashif, i, 184; alآ­Khazraji, alآ­Khulasah, i, 166.
[96]. Tahdhib alآ­Tahdhib, i, 335.
[97]. Ibid., iv, 123.
[98]. Ibid., vi, 455; Tadhkirat alآ­huffaz, ii, 534; Mir`at alآ­jinan, ii, 155; Taqrib alآ­Tahdhib, i, 529.
[99]. Al-Sam`ani, alآ­'Ansab; alآ­Dhahabi, Tahdhib alآ­Tahdhib, MS; Tadhkirat alآ­huffaz, ii, 519; alآ­'lbar, i, 457.
[100]. Alآ­'Ansab, under alآ­Ghanzi, Tahdhib alآ­Kamal, MS; Tahdhib alآ­Tahdhib; Tadhkirat alآ­huffaz, ii, 152; alآ­Kashif, iii, 93; Taqrib alآ­Tahdhib, ii, 204.
[101]. Ta'rikh Baghdad, iii, 374.
[102]. Tahdhib alآ­Tahdhib, xi, 425.
[103]. Ibid., i, 83.
[104]. Alآ­'Ansab; Tadhkirat alآ­huffaz, ii, 535; alآ­Kashif, i, 103; Taqrib alآ­Tahdhib, i, 429.
[105]. Tahdhib alآ­Kamal, MS; alآ­Kashif, ii, 296.
[106]. Akhbar Isfahan, i, 81; Ta'rikh Baghdad, v, 223.
[107]. Tahdhib alآ­Tahdhib, i, 163.
[108]. Ibid., ii, 344.
[109]. Ibid., ix, 319.
[110]. Alآ­'Ansab, under 'alآ­Riqashi'; `Abd alآ­Ghani alآ­Maqdisi, alآ­Kamal, MS.
[111]. Alآ­'Ansab, under alآ­Riyahi.
[112]. Tahdhib alآ­Tahdhib, xi, 385; Tadhkirat alآ­huffaz, i, 582; alآ­'lbar, ii, 58.
[113]. Ta'rikh Baghdad, vi, 25.
[114]. Tadhkirat alآ­huffaz, ii, 677; Tabaqat alآ­huffaz, 294; Fawat alآ­Wafayat, ii, 228.
[115]. Tadhkirat alآ­huffaz, ii, 665; Tahdhib alآ­Tahdhib, v, 141; Tabaqat alآ­huffaz, 288.
[116]. Ta'rikh Baghdad, iii, 153.
[117]. Tabaqat alآ­huffaz; 290.
[118]. Ta'rikh Baghdad, iv, 349.
[119]. Ibid, ix, 322 آ­ 328.
[120]. Alآ­'lbar, ii, 106.
[121]. Al-`Ibar, i, 355
[122]. Tadhkirat al-huffaz, 709.
[123]. Ibid, ii, 707; at al-`Ibar, ii, 124; Wafayat al-'a`yan, vii, 241; Mir'at alآ­jinan, ii, 243; Tabaqat al-huffaz, 306.
[124]. Ta'rikh Baghdad, xii, 152.
[125]. Tadhkirat al-huffaz, ii, 732.
[126]. Wafayat al-'a`yan, v, 436.
[127]. Ta'rikh Baghdad, ix, 464.
[128]. Tadhkirat al-huffaz, 808.
[129]. Ibid., 833.
[130]. Al-'Ansab, under 'aIآ­'Anbari'; Wafayat al-'a`yan.
[131]. Tadhkirat al-huffaz, iii, 824.
[132]. Al-`Ibar, iii, 259.
[133]. Akhbar Isfahan, ii, 80.
[134]. Al-`Ibar, ii, 293.
[135]. Al-'Ansab, under 'alآ­Qati`i'.
[136]. Akhbar Isfahan, ii, 90; al-Lubab, i, 404; Tadhkirat alآ­huffaz, 945; Shadharat al-dhahab, iii, 69; al-`Ibar, ii, 351.
[137]. Wafayat al-'a`yan; iii, 458.
[138]. Ta'rikh Baghdad, i, 282.
[139]. Tadhkirat alآ­huffaz, iii, 980; alآ­Wafi bi alآ­Wafayat, v, 34; Tabaqat al-huffaz, 389.
[140]. Al-`Ibar, iii, 28; alآ­'Asadi, Tabaqat alآ­Shafi`iyyah, MS; alآ­Qannawji, alآ­Taj al-mukallal, 82.
[141]. Ta'rikh Baghdad, xii, 40.
[142]. Al-'Ansab, under 'alآ­Makhallas'.
[143]. Tadhkirat al-huffaz, iii, 93; Wafayat al-'a`yan, iii, 408; alآ­Mukhtasar, ii, 144; Mir'at al-jinan, iii, 14; al-`Ibar, iii, 91; alآ­Subhi, Tabaqat alآ­Shafi`iyyah, iv, 155.
[144]. Tabaqat alآ­Shafi`iyyah, v, 222.
[145]. Alآ­`Ibar, iv, 118.
[146]. Tabaqat alآ­Shafi`iyyah, i, 429; iv, 58; Wafayat al-'a`yan, i, 61; al-`Ibar, iii, 161; Mir'at al-jinan, iii, 46; alآ­Dawudi, Tabaqat alآ­mufassirin, i, 65.
[147]. Tadhkirat alآ­huffaz, iii, 1091; alآ­Wafi bi alآ­Wafayat, vii, 81; alآ­Taj alآ­mukallal, 31.
[148]. Yatimat alآ­dahr, iv, 397.
[149]. Alآ­'Ansab under 'alآ­Ganjrudi'.
[150]. Tadhkirat alآ­huffaz, iii, 1132.
[151]. Al-Dhahabi, Siyar a`lam alآ­nubala', MS.
[152]. Tadhkirat alآ­huffaz, iii, 1135.
[153]. Ta'rikh Baghdad, iii, 108; alآ­Muntazam, vii, 283.
[154]. Alآ­'Ansab under 'alآ­Dawudi'.
[155]. Alآ­'Ansab under 'alآ­Ghandajani'.
[156]. Wafayat alآ­'a`yan, ii, 410; Tadhkirat alآ­huffaz, iv, 1218; alآ­Waffi bi alآ­Wafayat, iv, 317.
[157]. Wafayat alآ­'a`yan, ii, 380.
[158]. Ibn alآ­Wardi,Tatimmat alآ­Mukhtasar, ii, 31.
[159]. Alآ­'Ansab, under 'alآ­Mazraqi'; alآ­Dhahabi, Ma`rifat alآ­qurra' alآ­kibar, i, 391.
[160]. Al-Wafi bi al-Wafayat, iii, 28.
[161]. Tabaqat al-qurra', i, 288.
[162]. Tadhkirat al-huffaz, iv, 1282; Tabaqat al-huffaz, 464.
[163]. Wafayat alآ­'a`yan, iii, 152; Tatimmat al-Mukhtasar, ii, 72; Tabaqat al-huffaz, 468.
[164]. Ibn Farhun, al-Dibaj alآ­mudhahhab, ii, 57.
[165]. Al-Muntazam, x, 162; Tadhkirat al-huffaz, 1289.
[166]. Tabaqat al-qurra', i, 204.
[167]. Tadhkirat al-huffaz, iii, 1334; Tabaqat al-Shafi`iyyah, vi, 161; aI-Tha`alibi, Maqalid al-'asanid; Wafayat alآ­'a`yan, iii, 414.
[168]. `Abd al-Qadir al-Qarashi, al-Jawahir al-mudi'ah, i, 367.
[169]. Tadhkirat al-huffaz, iv, 1383.
[170]. Al-`Ibar, v, 179; Tadhkirat al-huffaz, iv, 1405.
[171]. Ibid., iv, 1428.
[172]. Ibn Shakir, Fawat al-Wafayat, i, 358; al-`Ibar, v, 205; Mir'at alآ­jinan, iv, 121.
[173]. Al-Kanji, Kifayat alآ­talib, 231; al-Badakhshi, Miftah al-naja, MS.
[174]. Ibn Farhun, al-Dibaj alآ­mudhahhab, 68.
[175]. Tadhkirat al-huffaz, iv, 1476; Tabaqat alآ­huffaz, 511.
[176]. Al-'Asnawi, Tabaqat al-Shafi`iyyah, ii, 332; al-Suyuti, Husn al-muhaddarah, i, 424.
[177]. Ibn Hajar al-`Asqalani, al-Durar al-kaminah, ii, 79.
[178]. Alآ­Shawkani, al-Badr al-tali` Ii mahasin rnin ba`d al-qarn alآ­sabi`, ii, 352.
[179]. Al-Durar al-kaminah, ii, 68; Bughyat al-wi`at, 228; al-Badr al-tali`, i, 229.
[180]. Al- 'Asnawi, Tabaqat al-Shafi`iyyah, i, 505.
[181]. Al-Wafi bi al-Wafayat, v, 267-283.
[182]. Al-Durar al-kaminah, ii, 113; Abna' al-ghumar, i, 249.
[183]. Alآ­Shawkani, al-Badr al-tali`, ii, 303.
[184]. Al-Sakhawi, al-Daw' al-lami`, v, 200.
[185]. Al-Manhal al-Safi, i, 394 - 399; Abna' al-ghumar, ix, 170.
[186]. `Abd al-Haqq al-Dehlawi, Nuzhat al-khawatir, ii, 19.
[187]. Al-Daw' al-lami`, ii, 36-40.
[188]. Ibid., vii, 1-32.
[189]. Al-Sayyid Muhammad al-Bukhari, Tadhkirat al-'abrar, MS; Nuzhat al-khawatir, iv, 223.
[190]. Al-Ghazzi, al-Kawakib al-sa'irah, ii, 52.
[191]. Nuzhat al-khawatir, iv, 274.
[192]. Al-Muhibbi, Khulasat al-'athar, i, 271; Radi al-Din alآ­Shami, Tandid alآ­`uqud alآ­saniyyah.
[193]. Ibid., v, 337.
[194]. Ibid., v, 201.
[195]. Khulasat al-'athar, i, 331; al-Taj al-mukallal, 289.
[196]. Khulasat al-'athar, iii, 201.
[197]. Ibid., iv, 204.
[198]. Nuzhat al-khawatir, iv, 285.
[199]. Al-Muradi, Silk al-durar, i, 22.
[200]. Nuzhat al-khawatir, vi, 259.
[201]. Ibid, vi, 113.
[202]. Ibid., vi, 351-355.
[203]. Al-Qannawji, Abjad al-`ulum.
[204]. Idem., al-Taj alآ­mukallal, 509.
[205]. Nuzhat al-khawatir, vii, 403.
[206]. Haydar `Ali Faydabadi, Izalat al-ghayn; Nuzhat alآ­khawatir, vii, 69.
[207]. Ibid.
[208]. Ibid., vii, 136.
[209]. Ibid., vii, 258.
[210]. Ibid., vii, 527.
[211]. AI-Bukhari in his Sahih (Kitab al-ruqaq, hadith no. 1441) narrates the following mutawatir tradition of the Prophet (S) from Anas ibn Malik:
AI-Bukhari reports from Muslim ibn Ibrahim, from Wuhayb from `Abd al `Aziz, from Anas that the Prophet (S) said: "A group of my Companions will be brought to me on the Pond (of alآ­Kawthar) and as soon as I recognize them they shall be dragged away. I would say, ('God! Aren't they) my Companions?' (God) would say, 'You don't know what they did after you.'
According to another version of this tradition (no. 1442) the Prophet (S) would be told:
You have no knowledge of what they did after you. They went back in a retrogressive manner (i.e. apostasized).
Al-Bukhari narrates similar traditions on the authority of Hudhayfah (no 1435), `Abd Allah (no.1435), Sahl ibn Sa`d (no. 1442), Abu Sa`id alآ­Khudri (no 1442), Ibn `Abbas (no.1442), Abu Hurayrah (no 1443), and Asma' bint Abi Bakr (no. 1449) in "Kitab al-ruqaq", as well as elsewhere in "Kitab al tafsir" and "Kitab bad' al-khalq". The same tradition with various wordings is also recorded by Muslim, Abu Dawud, al-Tirmidhi, alآ­Nasa'i, Ibn Majah, Imam Ahmad ibn Hanbal in their books (as well as Imam Malik in alآ­Muwatta', "Kitab alآ­taharah", hadith no.28) from several Companions. Imam Malik reports the following tradition in his alآ­Muwatta', "Kitab alآ­jihad", hadith no.32:
"The Prophet (S) said concerning the martyrs of Uhud, "I shall bear witness for them (i.e. their faith)." Thereupon Abu Bakr said, "O Messenger of Allah, aren't we their brethren, who embraced Islam like them and did jihad like them?" The Prophet (S) replied, "Yes, but I don't know what you will do after me ..."
See, for instance, Adwa' `ala al-Sunnat al-Muhammadiyyah, pp.339-363, by Mahmud Abu Riyyah, a Sunni scholar, and Nahj al-haqq wa kashf al-sidq, pp.262-375, by al-`Allamah al-Hilli concerning the large number of Qur'anic verses and Prophetic traditions which decisively negate the very possibility of considering each and every Companion as a star of the skies of guidance.
[212]. Ibn Sa`d in his al-Tabaqat (Leiden, 1322), iii, part 1, p.129 reports that in a sermon that Abu Bakr delivered after taking charge of the caliphate, he declared, "I am only a man, and I am not better than any of you. So obey me when I go straight and correct me when you see me deviate. You should know that (at times) I am overwhelmed by a devil, so when you see me in a state of rage keep away from me." Similar statements by him have been reported by:
آ· al-Tabari in his Ta'rikh (Cairo, 1357), ii, 440;
آ· Ibn Qutaybah in al-'Imamah wa al-siyasah (Matba`at al-Futuh al-'Adabiyyah, 1331), 6;
آ· al-Haythami in Majma` al-zawa'id (1352), v, 183;
آ· alآ­Muttaqi in Kanz al-`ummal (Hyderabad, 1312), ii, 136;
آ· and others.
`Umar, the Second Caliph, is on record as often having made such statements as "Everyone has a better knowledge (of the Shari`ah) than `Umar" (kullu ahadin a`lamu min `Umar) and "All the people have better understanding (of the Shari`ah) than `Umar" (kullu ahadin afqahu min `Umar). See:
آ· al-Bayhaqi, Sunan (Hyderabad, 1344), vii, 233;
آ· alآ­Suyuti, al-Durr al-manthur (al-Matba`at al-Maymaniyyah, 1314), under verses 4:20 and 34:13;
آ· al-Zamakhshari, al-Kashshaf (Egypt, 1354) under verses 4:20 and 34:13;
آ· al-Muttaqi, Kanz al-`ummal, viii, 298;
آ· alآ­Haythami in Majma` al-zawa'id, iv, 263.
[213]. Here the author of the `Abaqat has cited the tradition of `A'ishah which describes a usurious transaction between Zayd ibn Arqam and a woman. The tradition is mentioned by:
آ· `Abd alآ­Razzaq in al-Musannaf,
آ· Imam Ahmad in his Musnad,
آ· al-Jassas in Ahkam al-Qur'an,
آ· al-Sarakhsi in al-Mabsut,
آ· al-Dabusi in Ta'sis al-nazar, as well as a host of Sunni legists, traditionists and exegetes in their works.
[214]. Here the author cites traditions from the works of al-Bukhari, Muslim, alآ­Darimi, Ibn Abi Shaybah, al-Nasa'i, Ibn al-'Athir, alآ­Ghazzali, al-Muttaqi, Ibn Khaldun and Abu Hilal al-`Askari concerning the sale of wine by certain Companions.
[215]. Here the author has cited three instances of such baseless fatawa by Abu Musa al-'Ash`ari.
[216]. Here the author has cited an episode of `Umar ibn al-Khattab who gave a fatwa contrary to the Prophet's command from alآ­Suyuti's Miftah al-jannah.
[217]. Here the author has given several instances of violation of the Sunnah by Mu`awiyah ibn Abi Sufyan.