Alhassanain(p) Network for Heritage and Islamic Thought

Narrators of Hadith al Thaqalayn From Among the Sahabah

More than thirty of the well-known and eminent Companions of the Prophet (S) have narrated Hadith al-Thaqalayn from him. Their names as well as those of some authors, who have narrated their traditions in their books, are given below:

1. Amir al-­Mu'minin ‘Ali ibn Abi Talib (A) (23BH­40H/600­661).

1. Ibn Rahwayh Ishaq ibn Ibrahim al-­Hanzali,

2. Abu Bakr Ahmad ibn ‘Umar al-­Shaybani,

3. Abu Bakr Ahmad ibn ‘Abd al-­Khaliq al-­Bazzaz

4. Abu Ja’far Muhammad ibn Jarir al-­Tabari,

5. Abu Bishr Muhammad ibn Ahmad al-­Dulabi,

6. Abu ‘Abd Allah Husayn ibn Isma’il al-­Muhamili,

7. Abu al-Abbas ibn ‘Uqdah al-Kufi,

8. Abu Bakr Muhammad ibn ‘Umar ibn al-­Ji’abi,

9. Shams al-Din al-­Sakhawi,

10. Jalal al-Din al-­Suyuti,

11. Nur al-Din al-­Samhudi,

12. ‘Ali Muttaqi al-­Hindi,

13. Ahmad ibn al-­Fadl ibn Muhammad Ba Kathir al-­Makki,

14. Mahmud ibn Muhammad al-­Shaykhani al-­Qadiri,

15. Sulayman ibn Ibrahim al-­Qunduzi.

2. Al-Imam al-Hasan ibn ‘Ali (A) (3­50/624­670).

1. Al-­Qunduzi.

3. Salman al-Farsi (d. 36/656).

1. Al-Qunduzi.

4. Jundab ibn Junadah, Abu Dharr al-Ghifari. (d. 32/650).

1. Muhammad ibn ‘Isa al-Tirmidhi,

2. Ibn ‘Uqdah,

3. Abu Muhammad Ahmad ibn Muhammad al-Asimi,

4. Ibn Kathir,

5. al-Sakhawi,

6. al-Samhudi,

7. Ahmad ibn al-Fadl ibn Muhammad Ba Kathir.

5. ‘Abd Allah ibn ‘Abbas (3 BH­68/619­87).

1. Sulayman ibn Ibrahim Al-Qunduzi.

6. Sa’d ibn Malik, Abu Sa’id al-Khudri (10 BH­74/613­693).

1. ‘Abd al-Malik al-Arzami,

2. Sulayman ibn Mihran al-A’mash,

3. Muhammad ibn Ishaq al-Madani,

4. ‘Abd al-Rahman al-Mas’udi,

5. Muhammad ibn Talhah al-Yami,

6. ‘Abd Allah ibn Numayr al-Hamadani,

7. ‘Abd al Malik al-’Uqdi,

8. Ibn Sa’d al-Zuhri,

9. Ahmad ibn Hanbal,

10. ‘Abbad ibn Ya’qub al-Rawajini,

11. Muhammad ibn Ahmad al-Riyahi,

12. ‘Abd Allah ibn Ahmad ibn Hanbal,

13. Abu Ya’la al-Tamimi,

14. Abu Ja’far al-Tabari,

15. Abu al-Qasim al-Baghawi,

16. Ibn ‘Uqdah,

17. Abu al-Qasim al-Tabarani,

18. Abu Tahir al-Dhahabi,

19. Abu Ishaq al-Tha’labi,

20. Abu Nu’aym al-Isfahani,

21. Abu Ghalib Muhammad ibn Ahmad al-Nahwi,

22. Ibn ‘Abd al-Barr,

23. Abu Muhammad al-Ghandajani,

24. Abu al-Hasan al-Jullabi,

25. Abu al-Muzaffar al-Sam’ani,

26. Abu al-Barakat al-Anmati,

27. Fakhr al-Din al-Razi,

28. Abu Muhammad ibn al-Akhdar,

29. Abu al-Fath al-Abiwardi,

30. Ahmad ibn ‘Abd Allah al-Tabari,

31. al-Nizam al-A’raj al-Nishaburi,

32. Ibrahim al-Hamawi,

33. Abu al-Hajjaj al-Mizzi,

34. Muhammad ibn Yusuf al-Zarandi,

35. Ibn Kathir al-Dimashqi,

36. al-Sayyid ‘Ali al-Hamdani,

37. Shams al-Din al-Sakhawi,

38. Jalal al-Din al-Suyuti,

39. Shihab al-Din al-Qastallani,

40. ‘Abd al-Wahhab al-Bukhari,

41. ‘Ali al-Qari al-Hindi,

42. Ahmad ibn al-Fadl ibn Ba Kathir,

43. Mahmud al-Qadiri al-Shaykhani,

44. Muhammad ibn ‘Abd al-Baqi al-Zarqani,

45. al-Mirza Muhammad al-Badakhshani al-Harithi,

46. Muhammad ibn Isma’il al-San'ani,

47. Sulayman ibn Ibrahim Al-Qunduzi, and others.

7. Jabir ibn ‘Abd Allah al­'Ansari (16 BH­78/607­697).

1. Abu Bakr ibn Abi Shaybah al-Absi,

2. Nasr al-Washsha' al-Kufi

3. al-Tirmidhi,

4. Muhammad ibn ‘Ali al-Hakim al-Tirmidhi,

5. al-Nasa'i,

6. Abu al-Abbas ibn ‘Uqdah,

7. Muhammad ibn Sulayman al-Baghdadi,

8. al-Khatib al-Baghdadi,

9. Abu Bakr al-Baghawi,

10. Ibn al-Athir al-Jaza'iri,

11. al-Khatib al-Tabrizi,

12. Abu al-Hajjaj al-Mizzi,

13. al-Hasan ibn Muhammad al-Tayyibi,

14. Muhammad ibn al-Muzaffar al-Khalkhali,

15. Muhammad ibn Yusuf al-Zarandi,

16. Ibn Kathir al-Dimashqi,

17. Muhammad ibn Muhammad al-Hafizi al-Bukhari,

18. Shihab al-Din al-Dawlatabadi,

19. Shams al-Din al-Sakhawi,

20. Jalal al-Din al-Suyuti,

21. Nur al-Din al-Samhudi,

22. ‘Ali al-Qari al-Hindi,

23. Ahmad ibn Ba Kathir,

24. Shihab al-Din al-Khafaji,

25. Husam al-Din al-Saharanpuri,

26. al-Mirza Muhammad al-Badakhshani,

27. Muhammad Mubin al-Lakhnowi,

28. al-Mirzi Hasan ‘Ali Muhaddith al-Lakhnowi,

29. al-Shaykh Sulayman Al-Qunduzi,

30. al-Siddiq Hasan Khan al-Qannawji.

8. Abu al­-Haytham Malik ibn al­-Tayhan (d. 20/641).

1. Abu al-Abbas ibn ‘Uqdah,

2. Shams al-Din al-Sakhawi,

3. Nur al-Din al-Samhudi,

4. Ahmad ibn al-Fadl ibn Muhammad Ba Kathir,

5. al-Shaykh Sulayman Al-Qunduzi.

9. Ibrahim Abu Rafi’, one of the Prophet's mawali (d. after 40/ 661).

1. Ibn ‘Uqdah,

2. al-Sakhawi,

3. al-Samhudi,

4. Ibn Ba Kathir,

5. Al-Qunduzi.

10. Hudhayfah ibn al­-Yaman (d. 36/656).

1. Al-Shaykh Sulayman ibn Ibrahim Al-Qunduzi.

11. Hudhayfah ibn Usayd al-Ghifari.

1. Nasr ibn ‘Ali al-Jahdami,

2. Abu ‘Isa al-Tirmidhi,

3. al-Hakim al-Tirmidhi,

4. Abu al-Abbas ibn ‘Uqdah,

5. Abu al-Qasim al-Tabarani,

6. Abu Nu’aym al-Isfahani,

7. Abu al-Qasim ibn ‘Asakir,

8. Abu Musa al-Madini,

9. Abu al-Futuh al-’Ijli,

10. ‘Ali ibn Muhammad ibn al-Athir,

11. al-Diya' al-Maqdisi,

12. Ibrahim al-Hamawi,

13. Ibn Kathir al-Dimashqi,

14. Muhammad ibn Muhammad al-Bukhari,

15. Shams al-Din al-Sakhawi,

16. Nur al-Din al-Samhudi,

17. ‘Ata' Allah al-Shirazi,

18. Ahmad ibn al-Fadl ibn Ba Kathir,

19. al-Shaykhani al-Qadiri,

20. Muhammad Sadr al-Alam.

12. Khuzaymah ibn Thabit Dhu Shahadatayn (d. 37/657).

1. Abu al-Abbas Ibn ‘Uqdah,

2. Shams al-Din al-Sakhawi,

3. Nur al-Din al-Samhudi,

4. Ahmad ibn al-Fadl ibn Ba Kathir,

5. al-Shaykh Sulayman Al-Qunduzi.

13. Zayd ibn Thabit (11 BH­45/611­665).

1. Al-Rukayn ibn al-Rabi’ al-Fazari,

2. Muhammad ibn Ishaq,

3. Sharik al-Qadi,

4. Abu Ahmad al-Zubayri,

5. Aswad ibn ‘Amir al-Shami,

6. Ahmad ibn Hanbal,

7. ‘Abd ibn Hamid al-Kashshi,

8. Ahmad ibn ‘Amr al-Shaybani,

9. ‘Abd Allah ibn Ahmad ibn Hanbal,

10. Abu Ja’far al-Tabari,

11. Abu Bakr ibn al-Anbari,

12. Abu al-Qasim al-Tabarani,

13. Abu Mansur al-Azhari,

14. Abu ‘Abd Allah al-Kanji al-Shafi’i,

15. Nur al-Din ‘Ali al-Haythami,

16. Shams al-Din al-Sakhawi,

17. Jalal al-Din al-Suyuti,

18. ‘Ali al-Qari al-Hindi,

19. ‘Abd al-Ra'uf al-Munawi,

20. ‘Ali ibn Ahmad al-Azizi,

21. al-Mirza Muhammad al-Badakhshi,

22. Sulayman ibn Ibrahim Al-Qunduzi,

23. Hasan al-Zaman al-Hindi.

14. Abu Hurayrah, ‘Abd al-Rahman ibn Sakhr (d. 59/679).

1. Abu Bakr al-Bazzaz,

2. Shams al-Din al-Sakhawi,

3. Jalal al-Din al-Suyuti,

4. Ahmad ibn al-Fadl ibn Ba Kathir,

5. Nur al-Din al-Samhudi,

6. Mahmud ibn Muhammad al-Shaykhani al-Qadiri.

15. ‘Abd Allah ibn Hantab.

1. Abu al-Qasim al-Tabarani,

2. ‘Ali ibn Muhammad ibn al-Athir,

3. Jalal al-Din al-Suyuti.

16. Jubayr ibn Mut’im (d. 59/679).

1. Abu Nu’aym al-Isfahani,

2. al-Sayyid ‘Ali al-Hamadani,

3. al-Shaykh Sulayman Al-Qunduzi.

17. Al­Bara' ibn ‘Azib (d. 71/690).

1. Abu Nu’aym al-Isfahani.

18. Anas ibn Malik (10 BH­93/612­712).

1. Abu Nu’aym al-Isfahani.

19. Talhah ibn ‘Ubayd Allah al-Taymi (28 BH­36/596­656).

1. Al-Shaykh Sulayman Al-Qunduzi.

20. ‘Abd al-Rahman ibn ‘Awf (44 BH­32/580­652).

1. Al-Qunduzi.

21. Sa’d ibn Abi Waqqas (d. 23BH­55/600­675).

1. Al-Qunduzi.

22. ‘Amr ibn al­-As (50 BH­43/574­664).

1. Al­-Muwaffaq ibn Ahmad al-Khwarazmi.

23. Sahl ibn Sa’d al­-Ansari (d. 91/710).

1. Ibn ‘Uqdah al-Kufi,

2. Shams al-Din al-Sakhawi,

3. Nur al-Din al-Samhudi,

4. Ahmad ibn al-Fadl ibn Ba Kathir,

5. Sulayman Al-Qunduzi.

24. ‘Adi ibn Hatim (d. 68/687).

1. Ibn ‘Uqdah,

2. al-Sakhawi,

3. al-Samhudi,

4. Ibn Ba Kathir,

5. Al-Qunduzi.

25. ‘Uqbah ibn ‘Amir (d. 58/678).

1. Ibn ‘Uqdah,

2. al-Sakhawi,

3. al-Samhudi,

4. Ibn Ba Kathir,

5. Al-Qunduzi.

26. Abu Ayyub al­-Ansari, Khalid ibn Zayd (d. 52/672).

27. Abu Shurayh al­-Khuza’i, Khuwaylid ibn ‘Amr (d. 68/687).

28. Abu Qudamah, al­-Ansari (martyred 37/657).

29. Abu Layla al­-Ansari (martyred 37/657).

30. ‘Umayrah al­-Aslami.

Hadith al-Thaqalayn has been narrated from all the above five (26 ­ 30) by:

1. Ibn ‘Uqdah,

2. al-Sakhawi,

3. Samhudi,

4. Ibn Ba Kathir,

5. Al-Qunduzi.

31. ‘Amir ibn Layla ibn Damrah.

1. Ibn ‘Uqdah,

2. Abu Musa al-Madini,

3. Abu al-Futuh al-’Ijli,

4. ‘Ali ibn Muhammad ibn al-Athir,

5. Ibn Hajar al-Asqalani,

6. Shams al-Din al-Sakhawi,

7. Nur al-Din al-Samhudi,

8. Ahmad ibn al-Fadl ibn Muhammad Ba Kathir,

9. Al-Qunduzi.

32. Zayd ibn Arqam (d.68/687).

1. Al-Nasa'i,

2. al-Hakim,

3. al-Tabarani,

4. ‘Ali al-Muttaqi al-Hindi

5. Muhammad Sadr al-Alam,

6. Muhammad ibn Isma’il al­-San’ani

7. al-Shaykhani al-Qadiri,

8. Al-Hafiz al-Zarandi,

9. al-Samhudi,

10. Ahmad ibn Ba Kathir, and many others.

33. ‘Abd Allah ibn ‘Umar (10 BH­73/613­692)

34. Fatimah al­-Zahra' (A) (18 BH­11/604­632)

1. Al-Shaykh Sulayman Al-Qunduzi.

35. Umm Salamah, Hind bint Suhayl (28 BH­62/596­681)

1. Ibn ‘Uqdah,

2. Abu al-Hasan ‘Ali ibn ‘Umar al-Darqutni,

3. al-Sakhawi,

4. al-Samhudi,

5. Ahmad ibn Ba Kathir,

6. al-Shaykhani al-Qadiri,

7. al­-Razzaz, as in Wasilat al-ma'al.

36. Umm Hani, Fakhtah bint Abi Talib (d.40/661)

1. Ibn ‘Uqdah,

2. al-Sakhawi,

3. al-Samhudi,

4. Ibn Ba Kathir.

Narrators of Hadith al-Thaqalayn from Among the Tabi’un

A large number of narrators from among the Tabi’un have narrated this tradition from one or more of the Sahabah mentioned above. Some of them are:

37. Abu al-Tufayl ‘Amir ibn Wathilah al-Laythi (3­100/625­718)

38. ‘Atiyyah ibn Sa’d al-Awfi.

39. Hanash ibn al-Mu’tamar.

40. Al-Harith al-Hamdani.

41. Habib ibn Abi Thabit.

42. ‘Ali ibn Rabi’ah.

43. Al-Qasim ibn Hassan.

44. Husayn ibn Sabrah.

45. ‘Amr ibn Muslim.

46. Abu al-Duha Muslim ibn Sabih

47. Yahya ibn Ju’dah.

48. Al-Asbagh ibn Nubatah.

49. ‘Abd Allah ibn Abi Rafi’.

50. Al-Muttalib ibn ‘Abd Allah ibn Hantab al­-Makhzumi.

51. ‘Abd al-Rahman ibn Abi Sa’id al-Khudri.

52. ‘Umar ibn ‘Ali ibn Abi Talib.

53. Fatimah ibnat ‘Ali ibn Abi Talib.

54. Al-Hasan ibn al-Hasan ibn ‘Ali ibn Abi Talib.

55. Zayn al­-Abidin ‘Ali ibn al-Husayn (A).

56. Yazid ibn Hayyan.

57. Malik ibn Damrah.

58. Abu Salih.

Narrators of Hadith al-Thaqalayn of Second- Eighth Century

59. Sa’id ibn Masruq al­-Thawri (d. 126/743).

His narration is recorded in Muslim (Sahih, ii, 238) from Muhammad ibn Bakkar, from Hassan ibn Ibrahim, from him, from Yazid ibn Hayyan, from Zayd ibn Arqam. Is considered thiqah by Ibn Hibban, Ibn al-Madini, Ibn Hajar al-Asqalani, and al-Dhahabi.1

60. Al-Rukayn ibn al-Rabi’ Abu al-Rabi’ al-Fazari al-Kufi (d.131/ 748).

In Ahmad ibn Hanbal (Musnad, v, 181,182) from al-Aswad ibn ‘Amir, from Sharik, from him, from al-Qasim ibn Hassan, from Zayd ibn Thabit. Is considered thiqah by Ahmad, Ibn Mu’in, al-Nasa'i, Ibn Hibban and Ibn Hajar.2

61. Yahya ibn Sa’id ibn Hayyan, Abu Hayyan al-­Taymi al-Kufi (d.145/762).

In Muslim (Sahih, ii, 237 ­ 238) and Ahmad ibn Hanbal (Musnad, iv, 371) from Yazid ibn Hayyan from Zayd ibn Arqam. Is considered thiqah by al-Thawri, Ahmad ibn ‘Abd Allah al-’Ijli, al-Dhahabi, al­-Yafi’i, al-Asqalani, and Ibn Hibban.3

62. ‘Abd al-Malik ibn Abi Sulayman Maysarah al-Arzami al-Kufi (d.145/762).

In Ahmad (Musnad, iii, 26) from ‘Atiyyah from Abu Sa’id al-Khudri. Is considered thiqah by Ahmad ibn Hanbal and Yahya ibn Mu’in, and also by ‘Abd Allah ibn Ahmad ibn Hanbal, Sufyan al-Thawri, al-Nasa'i, al-’Ijli and Ibn ‘Ammar al-­Musili.4

63. Al-A’mash, Sulayman ibn Mihran al-Asadi al-Kufi al-­Kahili (61 ­ 147/680 ­ 764).

In al-Tirmidhi (Sahih, ii, 220) from ‘Ali ibn al-­Mundhir, from Muhammad ibn Fudyal from him from ‘Atiyyah from Abu Sa’id al-Khudri and also from Habib ibn Abi Thabit from Zayd ibn Arqam. Is considered thiqah by al-Dhahabi, al-­Yafi’i, al-’Ijli, Yahya ibn Mu’in and al-Nasa'i. 5

64. Muhammad ibn Ishaq ibn Yasar al-­Thaqafi al-Madani (d.151/ 768).

His marfu’ narrations from Zayd ibn Arqam and Abu Sa’id al-Khudri have been recorded by Ibn Manzur (Lisan al-Arab, iv, 530). Is considered thiqah by Ibn Hibban, Shu’bah, Sufyan, Yahya ibn Mu’in, Ibn al-Madini and al-­Subki, and other scholars.6

65. Isra'il ibn Yunus al-­Sabi’i, Abu Yusuf al-Kufi (d. 160/776).

In Ahmad ibn Hanbal (Musnad, iv, 371) from al-Aswad ibn ‘Amir, from him, from ‘Uthman ibn al-Mughirah, from ‘Ali ibn Rabi’ah, from Zayd ibn Arqam. Considered thiqah by al-’Ijli, Abu Hatim, Ahmad ibn Hanbal, Ibn Hibban,7 Ibn Hajar,8 and others.

66. ‘Abd al-Rahman ibn ‘Abd Allah ibn ‘Utbah ibn Mas’ud al-Kufi al-Mas’udi (d.160/776).

Al-Tabarani (al-­Mu’jam al-­saghir, i, 135) records his narration from Kathir al-­Nawa', from ‘Atiyyah from Abu Sa’id al-Khudri. He is considered thiqah by Yahya ibn Mu’in, Ahmad ibn Hanbal and Ibn al-Madini.9

67. Muhammad ibn Talhah ibn Musarrif al-Yami al-Kufi (d. 167/ 783).

Ahmad ibn Hanbal in Musnad, Ibn al-­Maghazili in al-­Manaqib and al-Hamawi in Fara'id al-­simtayn have narrated Hadith al-Thaqalayn from him. He has been considered thiqah by the authors of the six Sihah all of whom have narrated traditions from him.

68. Abu ‘Awanah al-­Waddah ibn ‘Abd Allah al-­Yashkari al-­Wasiti al-Bazzaz (d. 176/792).

Al-Nasa'i in Khasa'is, al-Hakim in al-­Mustadrak and al-­Khwarazmi in al-­Manaqib have narrated Hadith al-Thaqalayn from him. He is considered thiqah by Abu Hatim,10 Abu Zur’ah, Ibn ‘Adi,11 al-Dhahabi,12 Ibn Hajar13 and al-Suyuti.14

69. Sharik ibn ‘Abd Allah al-Qadi (d. 177/793).

In Musnad Ahmad (v, 181, 182) from al-Rukayn, from al-Qasim ibn Hassan, from Zayd ibn Thabit. Has been considered thiqah by Yahya ibn Mu’in and al-’Ijli.15

70. Hassan ibn Ibrahim ibn ‘Abd Allah al-­Kirmani (d. 176/792).

Muslim in his Sahih and al-Hakim in al-Mustadrak. Has been considered thiqah by Ibn Mu’in, Ibn al-Madini, Ibn ‘Adi, Ibn Hibban,16 and al-Dhahabi.17

71. Jarir ibn ‘Abd al-Hamid al-Dabbi al-Kufi (d. 188/803).

Muslim in his Sahih mentions his narration of Hadith al-Thaqalayn. He has been considered thiqah by Ibn Sa’d, Muhammad ibn Hammad, Abu Hatim, al-’Ijli,18 Yusuf ibn ‘Ammar al-Musili, al-Nasa'i, Ibn Khirash, Abu al-Qasim al-Lalika'i, al-Khalili and Ibn Hajar.19 According to the latter two there is unanimity on his tawthiq.

72. Abu Bishr Isma’il ibn Ibrahim ibn Muqsim al-Asadi al-Basri, known as Ibn ‘Ulayyah (d. 193/808).

His narration of Hadith al-Thaqalayn is recorded by Muslim in his Sahih and Ahmad in his Musnad. One of the leading traditionists and jurists of Basrah, he has been considered thiqah by Ahmad ibn Hanbal, Ibn Mu’in,20 al-Dhahabi,21 al-Nasa'i, Ibn Sa’d,22 and al-Suyuti.23

73. Abu ‘Abd al-Rahman Muhammad ibn al-Fudayl al-Dabbi al-Kufi (d. 194/809).

His narration of Hadith al-Thaqalayn is mentioned by Muslim and al-Tirmidhi in their books. He has been considered thiqah by Ibn Mu’in and saduq by Abu Zur’ah.24

74. ‘Abd Allah ibn Numayr al-Hamdani (d. 199/814).

Ahmad ibn Hanbal in his Musnad and Kitab al-­manaqib. Has been considered thiqah by Yahya ibn Mu’in, al-’Ijli and Ibn Sa’d.25

75. Habib ibn Abi Thabit (d. 119/737).

His narration is mentioned by al-Nasa'i (Khasa'is, i, 133) and Ibn Kathir (al-­Bidayah wa al-­nihayah, v, 209) from Ibn al-­Tufayh from Zayd ibn Arqam. Has been considered thiqah by al-’Ijli, Ibn Mu’in, al-Nasa'i and Abu Hatim.26

76. Abu Ishaq ‘Amr ibn ‘Abd Allah al-­Sabi’i (d. 129/746).

His narration is mentioned by al-­Darqutni in Kitab al-­‘Ilal (ii, 78) from Hanash ibn al-­Mu’tamir from Abu Dharr. Has been considered thiqah by Ibn Mu’in, al-Nasa'i, al-’Ijli and Abu Hatim.27

77. Muhammad ibn ‘Umar ibn ‘Ali ibn Abi Talib.

In al-­Dulabi, al-­Dhurriyyat al-­tahirah, from his father, from his grandfather (A). Regarded thiqah by al-Dhahabi28 and mentioned in al-­Thiqat by Ibn Hibban.

78. Hakim ibn Jubayr al-Asadi.

In al-Tabarani (al-­Mu’jam al-­kabir, iii, No. 2681), from him, from Abu al-Tufayl from Zayd ibn Arqam. One of four eminent traditionists of his time.29

79. Zakariyya ibn Abi Za'idah (d. 147/764).

In al-­Muhamili (al-Amali, iii, 38, MS. in Dar al-­Kutub al-­Zahiriyyah, Damascus), from him, from ‘Atiyyah al-Awfi from Abu Sa’id al-Khudri. Tawthiq by Ahmad ibn Hanbal, al-’Ijli, Abu Dawud, al-Nasa'i30 and Ibn Sa’d.31

80. Fitr ibn Khalifah al-­Makhzumi (d. 153 or 155/770 or 772).

In al-Samhudi (Jawahir al-’iqdayn, MS., F. 86) and al-Sakhawi (al-Istijlab, MS., F. 22), from him, from Abu al-Tufayl. Tawthiq by Ahmad ibn Hanbal, Yahya ibn Mu’in, al-’Ijli, al-Nasa'i, Ibn Sa’d, Abu Nu’aym al-Fadl ibn Dukayn and Ibn Hibban.32

81. Kathir ibn Zayd (d. 158/774).

In Abu Ja’far al-­Tahawi (Mushkil al-athar, ii, 307) and al-­Dulabi (al-­Dhurriyyat al-­tahirah, 168) from him, from Muhammad ibn ‘Umar ibn ‘Ali, from ‘Ali (A). Tawthiq by Ibn ‘Ammar al-Musili and Ibn Hibban.33

82. Ma’ruf ibn Kharrabudh al-Makki.

In Abu al-Abbas al-Hasan ibn Sufyan al-Nasawi (al-Musnad al-kabir), Abu Nu’aym (Hilyat al-awliya', i, 355), Samhudi (Jawahir al-’iqdayn), al-Tabarani (al-Mu’jam al-kabir), Al-Hafiz al-Haythami (Majma’ al-zawa'id), al-Khatib al-Baghdadi, Ibn ‘Asakir, Ibn Hajar and others, from him from Abu Tufayl, from Hudhayfah ibn Asid al-Ghifari. Mentioned by Ibn Hibban in al-Thiqat.34

83. Abu al-Jahhaf Dawud ibn Abi ‘Awf al-Tamimi.

In Imam Ahmad's Fada'il ‘Ali, from him, from ‘Atiyyah, from Abu Sa’id al-Khudri. Tawthiq by Ibn Mu’in and Sufyan. Among the rijal of al-Tirmidhi, Ibn Majah, and al-Nasa'i. Mentioned by Ibn Hibban in al-Thiqat.35

84. Salih ibn Abi al-Aswad al-Laythi.

In al-Tabarani (al-Mu’jam al-kabir, ii, No. 2679) from al-A’mash from ‘Atiyyah from Abu Sa’id al-Khudri.

85. Abu al-Jarud Ziyad ibn al-Mundhir al-Abdi.

In al-Samhudi (Jawahir al-’iqdayn) and al-Sakhawi (al-Istijlab) from him, from Abu Tufayl.

86. Hatim ibn Isma’il al-Madani (d. 186/802).

In al-’Uqayli (Kitab al-du’afa'), from Ja’far ibn Muhammad ibn ‘Ali (A). Tawthiq by Ibn Sa’d, Ibn Hibban and al-’Ijli.36

87. Kathir ibn Isma’il al-Nawa' al-Kufi.

In al-Tabarani (al-Mu’jam al-saghir, i, 131) from him, from ‘Atiyyah. Among the rijal of al-Tirmidhi. Mentioned by Ibn Hibban in al-Thiqat.37

88. Abu al-Hasan ‘Ali ibn Musahhar al-Qarashi (d. 189/805).

In al-Tabarani (al-Mu’jam al-kabir, ii, No. 2678), from Muhammad ibn ‘Abd Allah al-Hadrami, from Manjab ibn Al-Harith from him, from ‘Abd al-Malik ibn Abi Sulayman, from ‘Atiyyah from Abu Sa’id al-Khudri. Tawthiq by Ibn Mu’in, al-’Ijli, Abu Zur’ah, al-Nasa'i,38 Ibn Sa’d39 and Ahmad ibn Hanbal.40

89. ‘AIi ibn Thabit al-Jazari.

In al-Bazzaz (Musnad, see 136), from him, from Sufyan ibn Sulayman, from Abu Ishaq, from Al-Harith, from ‘Ali (A). Tawthiq by Ibn Mu’in, Ibn Hanbal, Muhammad ibn ‘Abd Allah ibn Numayr, Ibn Sa’d, Ibn ‘Ammar, Abu Dawud, 41Abu Zur'ah, al-’Ijli and others.42

90. ‘Abd Allah ibn Sinan al-Zuhri.

In Ibn ‘Uqdah (al-Muwalat) Abu Musa al-Madini (Kitab al-Sahabah), Abu al-Futuh al-’Ijli (Kitab al­mu’jiz fi fada'il al-Khulafa'), al-Samhudi (op. cit.), and al-Sakhawi (op. cit.), from him, from Abu al-Tufayl.

91. Harun ibn Sa’d al-’Ijli.

In al-’Uqayli (Kitab al-du’afa', xii, MS. F.288) from Muhammad ibn Abi Hafs al-Attar, from him, from ‘Abd al-Rahman ibn Abi Sa’id al-Khudri. Among the rijal of Muslim. Mentioned by Ibn Hibban in al-Thiqat.43 Tasdiq by al-Dhahabi.44

92. Yunus ibn Arqam.

In al-Tabarani (al-Mu’jam al-saghir, i, 135) and al-Khatib (Talkhis al-mutashabih fi al-rasm, MS. F.29), from ‘Abd al-Hamid al-Sabih, from him, from Harun ibn Sa’d, from ‘Atiyyah. Mentioned by Ibn Hibban in al-Thiqat.45

93. ‘Uthman ibn Abi Zur’ah al-Mughirah al-Thaqafi al-Kufi.

In al-Tahawi (Mushkil al-athar, iv, 368) and Ahmad (al-Musnad, iv, 37), from Isra'il ibn Yunus al­Sabi’i, from him, from ‘Ali ibn Rabi’ah. Among the rijal of al-Bukhari. Tawthiq by Ibn Hajar, Abu Hatim, al-Nasa'i, ‘Abd al-Ghani ibn Sa’id, al-’Ijli and Ibn Numayr.46

94. Zayd ibn al-Hasan al-Qarashi al-Anmati, Abu al-Husayn al-Kufi.

In al-Nasawi (al-Musnad al-kabir), Abu Nu’aym al-Isfahani (Hilyat al-awliya'), al-Samhudi (Jawahir al-’iqdayn), al-Tabarani, (al-Mu’jam al-kabir), al-Haythami (Majma’ al-zawa'id), al-Khatib al-Baghdadi (Ta'rikh Baghdad), Ibn ‘Asakir (Ta'rikh Dimashq), Ibn Kathir (al-Bidayah wa al-nihayah) and others, from him, from Ja’far ibn Muhammad (A) from Jabir; and from him, from Ma’ruf ibn Kharrabudh, from Abu al-Tufayl, from Hudhayfah ibn Usayd. Mentioned by Ibn Hibban in al-Thiqat and al-Tirmidhi narrates a tradition from him about hajj.47

Notes

1. Tahdhib al-­Tahdhib, iv, 82; al-­Kashif, i, 272.

2. Al-­Kashif, i, 313; Tahdhib al-Tahdhib, ii, 286; Taqrib al-Tahdhib, i, 252.

3. Tahdhib al-Tahdhib, M.S.; al-Kashif, ii, 256; al-lbar, i, 205; Mir`at al-jinan, i, 301; Taqrib al-Tahdhib, ii, 248; al-Shaykh `Abd al-Haqq al-Dehlawi, Asma' rijal al-Mishkat.

4. Ibn Hibban, al-Thiqat, MS.; al-Maqdisi, al-Kamal fi asma' al-rijal, MS.; al-Dhahabi, Tadhkirat al-huffaz, i, 155; al-Asqalani, Tahdhib al-Tahdhib, vi, 396.

5. al-lbar, i, 209; Mir`at al-jinan, i, 305; Tahdhib al-Tahdhib, iv, 222.

6. Ibn Hibban, al-Thiqat; al-Mizzi, Tahdhib al-Kamal, MS., Tabaqat al-Shafi`iyyah, i, 85; al-Dhahabi, al-Kashif, iii, 19; see also Mir`at al-jinan, i, 313.

7. Al-Mizzi, Asma' rijal al-­Sahihayn, i, 42; Al-Dhahabi, al-Kashif, i, 116; Tahdhib al-Tahdhib, i, 261.

8. Taqrib al-Tahdhib, i, 64.

9. Al-Dhahabi, Tadhkirat al-huffaz, i, 197.

10. Al-Mizzi, Tahdhib al-Kamal, MS.

11. Al-Dhahabi, Tahdhib al-Tahdhib, MS.

12. Tadhkirat al-huffaz, i, 236, also al-Kashif, iii, 235.

13. Taqrib al-Tahdhib, ii, 231.

14. Tabaqat al-huffaz, 100.

15. `Abd al-Ghani al-Maqdisi, al-Kamal fi asma' al-rijal, MS.

16. Al-Asqalani, Tahdhib al-Tahdhib, iii, 245.

17. Al-Kashif, i, 215, and al-lbar, i, 293.

18. Al-Mizzi, Tahdhib al-Kamal, MS.

19. Ibn Hajar, Tahdhib al-Tahdhib, ii, 75, and Taqrib al-Tahdhib, i, 127.

20. Al-Mizzi, Tahdhib al-Kamal, MS.

21. Al-Dhahabi, Tadhkirat al-huffaz, i, 323, al-Kashif, i, 118, al-lbar, i, 310.

22. Al-Asqalani, Tahdhib al-Tahdhib, i, 275.

23. Tabaqat al-huffaz, 133.

24. Al-Dhahabi, Tahdhib al-Tahdhib, MS.; Tadhkirat al-huffaz, i, 315.

25. Al-Asqalani, Tahdhib al-Tahdhib, vi, 56.

26. Ibid., ii, 178.

27. Ibid., viii, 63.

28. Al-Kashif, iii, 82.

29. Tahdhib al-Tahdhib, ii, 445.

30. Ibid., iii, 329.

31. Al-Tabaqat, vi, 355.

32. Tahdhib al-Tahdhib, viii, 300.

33. Ibid, vi, 413.

34. Ibid., x, 230.

35. Ibid., iii, 196.

36. Ibid., ii, 128.

37. Ibid, viii, 411.

38. Ibid, vii, 382.

39. Ibn Sa`d, al-Tabaqat, vi, 388.

40. Al-Dhahabi, Tadhkirat al-huffaz, 290.

41. Al-Khatib al-Baghdadi, Ta'rikh Baghdad, xi, 356.

42. Tahdhib al-Tahdhib, vii, 288.

43. Ibid., xi, 6.

44. Al-Dhahabi, al-Kashif, ii, 214 and Mizan al-I`tidal, iv, 284.

45. Ibid., vi, 331; Ibn Hajar, Ta`jil al-­manfa`ah, 301.

46. Tahdhib al-Tahdhib, vii, 155.

47. Ibid, iii, 406.

‘Abaqat al-Anwar

Among Sunni authors one who has written a book on the topic of the chains of transmission (turuq) of this tradition is al-Hafiz Abu al-Fadl Muhammad ibn Tahir al-Maqdisi (448 ­ 507/1056 ­ 1113), known as Ibn al-Qaysarani as mentioned by the biographers (Isma’il Pasha in Hadiyyatal-Arifin (ii, 82), al-Ansab al-­muttafiqah and al-­Jam’ bayn rijal al-­Sahihayn [Hyderabad]).1

However, the most exhaustive study of the subject is the one undertaken by al-Imam Sayyid Hamid Husayn Lakhnowi ­ quddisa sirruh ­ in the twelfth part of his great work ‘Abaqat al-Anwar fi imamat al- 'A'immat al-athar. Sayyid Hamid Husayn (1246 ­ 1306/ 1830 ­ 1888) wrote this work in Persian as a refutation of the seventh chapter of Tuhfeh­ye ithna ‘ashariyyah of Shah ‘Abd al-­Aziz al-­Dehlawi (1159 ­ 1239/1746 ­ 1823). In twelve chapters of this work, which is said to be a plagiary in Persian of al-­Sawa’iq al-­mubiqah by an obscure writer Nasr Allah al-­Kabuli, Shah ‘Abd al-Aziz severely attacked Shi’i doctrines, beliefs and practices. Shah ‘Abd al-Aziz's book was an effort to check the expanding influence of Shi'ism, which had begun to flourish under the patronage of the Shi’i kingdom of Awadh and under the religious leadership of the great Shi’i scholar and mujtahid Sayyid Dildar ‘Ali ibn Muhammad Mu’in al-­Naqawi al-­Nasirabadi (116 ­ 1235/1752 ­ 1819), known as Ghufran Ma'ab.

Shah ‘Abd al-Aziz's attack and accusations drew a massive response from Shi’i scholars. ‘Allamah ‘Abd al-Aziz Tabataba'i mentions the following authors who wrote refutations of Tuhfeh­ye ithna ‘ashariyyah:2

1. Sayyid Dildar ‘Ali al-­Naqawi al-­Nasirabadi

who wrote five books refuting various chapters of the Tuhfah: al-Sawarim al-ilahiyyat fi qat’ shubuhat ‘abid al-Uzza wa al-­Lat (1215/1800), a refutation of the fifth chapter of the Tuhfah regarding theological issues; Khatimat al-Sawarim, a refutation of the seventh chapter concerning the Shi’i doctrine of Imamate; Husam al-Islam wa siham al-­malam (Calcutta, 1215/1800), a refutation of the sixth chapter of the Tuhfah concerning prophet hood; Ihya' al-­Sunnah wa imatat al-­bid’ah bi ta’n al-asinnah (1281/1864), a refutation of the eighth chapter of the Tuhfah; al­Zulfiqar, a refutation of the twelfth chapter.

2. Shaykh Jamal al-­Din Abu Ahmad Mirza Muhammad ibn ‘Abd al-­Nabi Akbarabadi (d. 1232/1816)

who wrote Sayf Allah al-­maslul ‘ala mukharribi Din al-­Rasul, in six big volumes, as refutation of all the chapters of the Tuhfah.

3. ‘Allamah Mirza Muhammad ibn 'Inayat Ahmad Khan Kashmiri Dehlawi (d. 1235/1820)

who wrote Nuzhat al-Ithna ‘Ashariyyah fi al-­radd ‘ala al-­Tuhfat al-ithna ‘ashariyyah in twelve volumes, of which the first, third, fourth, fifth and seventh volumes were published (1255/ 1839) and others remained incomplete.

4. Mawlawi Hasan ibn Aman Allah Dehlawi ‘Azimabadi (d. c. 1260/ 1844)

who wrote Tajhiz al-­jaysh li kasr sanamay Quraysh, as a refutation of all the chapters of the Tuhfah.

5. ‘Allamah Sayyid Muhammad Quli ibn Sayyid Muhammad Husayn Lackhnowi Kanturi (d. 1260/1844)

father of Sayyid Hamid Husayn, who wrote five books in refutation of different chapters of the Tuhfah: al-Sayf al-­nasiri on the first chapter, Taqlid al-­maka'id (Calcutta, 1262/1846) on the second chapter, Burhan al-­sa’adah on the seventh chapter, Tashyid al-­mata'in li kashf al-­dagha'in in two volumes (1283/1866) on the tenth chapter, and Masari’ al-­afham li qal’ al-awham.

6. Mawlawi Khayr al-­Din Muhammad Allahabadi

who wrote Hidayat al-Aziz (or Hadiyyat al-Aziz) as a refutation of the fourth chapter of the Tuhfah about usul al-hadith and rijal.

7. ‘Allamah Sayyid Muhammad ibn Sayyid Dildar ‘Ali (d. 1284/ 1867) known as Sultan al-­‘Ulama'

who wrote two books, one in Persian and the other in Arabic, in refutation of the seventh chapter of the Tuhfah concerning Imamate, of which the former was entitled al-­Bawariq al-­mubiqah. He also wrote Ta’n al-­rimah in refutation of the tenth chapter.

8. Sayyid Ja’far Abu ‘Ali Khan ibn Ghulam ‘Ali Musawi Banarasi

who wrote Burhan al-­sadiqin and Mahajjat al-­Burhan (a condensation of the former) in refutation of the seventh chapter and Taksir al-­sanamayn in refutation of the tenth chapter.

9. ‘Allamah Sayyid Mufti Muhammad ‘Abbas Musawi Tustari Jaza'iri (d. 1306/1888)

who wrote al-Jawahir al-Abqariyyah in refutation of the Tuhfah's seventh chapter.

10. Al-­Shaykh Ahmad ibn ‘Ali Kirmanshahi (d. 1235/1819)

who wrote Kashf al-­shubhah ‘an hilyat al-­mut’ah (MS dated 1227 H. in the National Museum, Karachi), in refutation of the ninth chapter.

However, the most important work that was written as a refutation of the seventh chapter of the Tuhfah concerning the Shi’i doctrine of Imamate was ‘Abaqat al-Anwar, which was destined to take its place not only as the greatest work on Imamate ever written but also perhaps as one of the greatest masterpieces of scholarship ever compiled on a doctrinal issue anywhere in the history of religion.

In the seventh chapter of the Tuhfah, where Shah ‘Abd al-Aziz attacks the Shi’i doctrine of Imamate, he claims that the Shi’i claim is based on only six verses of the Qur'an and twelve traditions of the Prophet (S). Accordingly, Sayyid Hamid Husayn wrote his book in two sections, the first concerning the Qur'anic basis of Imamate and the second concerning its basis in the Prophet's hadith. The first section has not been published. The second section consists of 12 parts, each of which deals with the sanad (chains of transmission) and the meaning (dalalah) of one of the twelve traditions of the Prophet (S) concerning ‘Ali ibn Abi Talib (A) or the Ahlul Bayt (A) rejected by Shah ‘Abd al-Aziz as supporting the doctrine of Imamate.

The first part studies the isnad and dalalah of what is called Hadith al-­Ghadir.3 It is contained in three volumes, of which the first was published in 1293/1876, in 1251 pages and the remaining two, of 609 and 399 pages, in 1294/1877.

The second part deals with Hadith al-­Manzilah.4 It appeared in 1295/1878 in 977 pages.

The third part deals with Hadith al-­Wilayah.5 It was published in 1303/1885 in 585 pages.

The fourth part deals with Hadith al-­Tayr.6 It was published in 1306/1888 in two volumes of 512 and 224 pages from Matba’ah­ye Bustan, Lucknow.

The fifth part deals with Hadith Madinat al-­‘ilm.7 It consists of two volumes, of which the first, in 745 pages, appeared in 1317/1899 and the second, in 600 pages, in 1327/1909.

The sixth part deals with Hadith al-­Tashbih.8 It was published in 1301/1883 in two volumes of 456 and 248 pages.

The seventh part, which deals with Hadith al-­Munasabah9 and was completed by Sayyid Muhammad Sa’id ibn Sayyid Nasir Husayn ibn Sayyid Hamid Husayn, has not been published yet.

The eighth part, dealing with Hadith al-­Nur,10 was published in 1303/1885 in 786 pages by Matba’ah­ye Mashriq al-Anwar, Lucknow.

The ninth part, dealing with Hadith al-­Rayah,11 has also remained unpublished.

The tenth part dealing with the hadith... (al-haqqu ma’a ‘Aliyyin wa ‘Aliyyun ma’al- haqq)12 also remains unpublished.

الحق مع علي وعلي مع الحق

The eleventh part dealing with Hadith al-­Muqatalah13 also remains unpublished.

The twelfth part deals with Hadith al-Thaqalayn and Hadith al-­Safinah.14 It was published in two big volumes, the first of which in 664 pages appeared in 1314/1896 and the second in 891 pages in 1351/ 1932.

Sayyid Hamid Husayn and his work ‘Abaqat have been held in great esteem amongst leading Shi’i scholars and many of them, from Mirza Sayyid Hasan Shirazi, the great marji’ and juristic authority of his days, to contemporary scholars, have extolled the author and his great work. Sayyid ‘Ali Milani, in the first volume of his condensed translation of ‘Abaqat into Arabic, quotes the statements of various scholars. Here we will confine ourselves to the opinion expressed by the great scholar ‘Allamah Aqa Buzurg Tehrani, the author of al-­Dhari’ah ila tasanif al-­Shi’ah, about Sayyid Hamid Husayn and his work. He says about the author:

من أكابر متكلمي الامامية وأعاظم علماء الشيعة المتبحرين في أوليات هذا القرن ، كان كثير التتبع ، واسع الاطلاع والإحاطة بالآثار والاخبار والتراث الإسلامي ، بلغ في ذلك مبلغا لم يبلغه أحد من معاصريه ولا المتأخرين عنه ، بل ولا كثير من أعلام القرون السابقة ، أفنى عمره الشريف في البحث عن اسرار الديانة والذب عن بيضة الإسلام وحوزة الدين الحنيف ، ولا أعهد في القرون المتأخرة من جاهد جهاده وبذل في سبيل الحقائق الراهنة طارفه وتلاده ، ولم تر عين الزمان في جميع الأمصار والاعصار مضاهيا له في تتبعه وكثرة اطلاعه ودقته وذكائه وشدة حفظه وضبطه

(He is) one of the greatest of Imami theologians (mutakallimun) and one of the greatest and deeply learned of Shi’i scholars who lived in the early part of this century. He was profoundly learned, and had extensive knowledge and mastery over the Islamic traditions and heritage and attained such a station in it that none of his contemporaries or anyone of those who came after him, or even most of the celebrities of the preceding centuries, have been able to attain. He spent his entire noble life in fathoming the mysteries of religiosity and in the defense of Islam and the realm of sincere religion. I don't know of anyone in the latter centuries who waged a jihad like him and sacrificed everything in his possession in the way of everlasting truths. The times, in all ages and periods, will never see a compeer of him in his research, his extensive knowledge, his precision, intelligence, and the immensity of his memory and retention.

Aqa Buzurg Tehrani says about the ‘Abaqat: "It is the greatest of books compiled on the subject (i.e. Imamate) from the outset of the Islamic era to the present." And what he says about the author and his book is perfectly representative of the opinion of leading Shi’i scholars on this matter.15

The Author's Approach in ‘Abaqat

‘Abaqat al-Anwar was written in Persian because Shah ‘Abd al-Aziz's Tuhfah, which it refuted, was also in Persian. As mentioned above, Shah ‘Abd al-Aziz had cited five verses of the Qur'an and twelve traditions of the Prophet (S) as constituting the basis of Shi’i argument concerning the Imamate of the Imams of the Ahlul Bayt (A). This was itself a misrepresentation of the Shi’i case, for there are hundreds of verses and traditions, many of which are scattered throughout the Sunni hadith corpus as well as works in tafsir. Even the verses and traditions that he cites are dismissed summarily by him on, as Sayyid Hamid Husayn shows, flimsy and untenable pretexts.

The published parts of ‘Abaqat deal with eight of these traditions, each part dealing with the sanad and doctrinal import of one of them. Sayyid Hamid Husayn's approach in each of these parts is to show that the hadith is a mutawatir one, having been narrated by Sunni traditionists of every generation from the time of the Companions to the scholars of his own era. He devotes a section to each of the narrators, quotes the tradition as narrated by him, and cites the opinions of biographers and Sunni authorities of ‘ilm al-­rijal regarding his reliability, trustworthiness and his scholarly station.

After discussing the sanad aspect of the tradition, he goes on to deal with its meaning, dealing one by one with all the various arguments that have been advanced by Sunni scholars to refute what the Shi’ah assert to be its doctrinal implications. His treatment is so logical, meticulous, precise, thorough and exhaustive that one cannot but be struck with wonder at his prodigious, or rather miraculous, learning and his encompassing mastery over the entire Islamic heritage of thirteen centuries before him which lies in front of him like an open book.

This sketchy study of ‘Abaqat relates to its part concerning the Hadith al-Thaqalayn. At first we will give a list of its narrators belonging to every century of the Hijrah calendar. A brief reference is given under the name of each narrator concerning his standing with Sunni authorities on rijal. We have included the names of other narrators from the appendix (mulhaqat) to ‘Abaqat by Sayyid ‘Abd al-Aziz Tabataba'i, which has been included in the condensed Arabic translation by Sayyid ‘Ali Milani.

Reprints of most parts of ‘Abaqat al-Anwar have appeared in Iran. The first section of the first part, dealing with the sanad aspect of Hadith al-­Ghadir was published in 1369/1949 in 600 pages from Tehran. The twelfth part, dealing with Hadith al-Thaqalayn and Hadith al-­Safinah, was published in six parts and three volumes (vol. 1 in 1379, vol. 2 in 1378­79, and vol. 3 in 1381 and 1382) by Mu'assaseh­ye Nashr­e Nafa'is­e Makhtutat, Isfahan. Madrasat al-Imam al-­Mahdi, Qumm, has published offset reprints of the first Indian lithographed print on the occasion of the author's first death centenary (vol. 3 on Hadith al-­Wilayah, 1406; vol. 4 on Hadith al-­Tayr, 1405; vol. 5 on Hadith Madinat al-­‘ilm, 1406; vol. 6 on Hadith al-­Tashbih, 1406; vol. 8 on Hadith al-­Nur, 1406). ‘Allamah Shaykh Ghulam Rida Burujerdi has prepared a new edition of the book giving all the necessary references. His edition is under print.

Sayyid ‘Ali Milani has published ten volumes of Khulasat ‘Abaqat al-Anwar, which is a condensed translation of the book in Arabic. The first two volumes of his translation, which begins with Hadith al-Thaqalayn, were published in 1398. Bunyad­e Bi'that, Tehran, has published a new edition of the Khulasah, of which ten parts, dealing with Hadith al-Thaqalayn, Hadith al-­Safinah, Hadith al-­Nur and Hadith al-Ghadir, have appeared.

Notes

1. Al-Sayyid `Abd al-Aziz al-­Tabataba'i "Ahlul Bayt (A) fi al-­maktabat al-Arabiyyah", Turathuna, no. 15 (4th year, 2nd issue), pp. 84 ­ 93.

2. Idem., "Mawqif al-­Shi`ah min hajamat al-­khusum wa khulasah `an Kitab `Abaqat al-Anwar", Turathuna, no. 6 (2nd year, 1st issue), pp. 41 ­ 52.

3. This is the famous tradition, also mentioned in the narration given by al-Hakim in Mustadrak `ala al-­Sahihayn (vol. III, pp. 109­110), 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:

من كنت مولاه فعلي مولاه .

Of whomever I am his master, `Ali also is his master (mawla).

This is also a mutawatir tradition about which al­-Allamah al-Amini wrote his great work al-Ghadir fi al-­Kitab wa al-Sunnah wa al-adab. Among the many Sunni traditionists who have recorded this tradition in their works are:

Al-Tirmidhi in his Sahih (Bulaq, 1292), ii, 298;

Sunan Ibn Majah (Matba`at al-­Faruqi, Delhi), in "bab Fada'il ashab Rasul Allah (S)" from al-­Bara' ibn `Azib and Sa`d ibn Abi Waqqas;

Al-Hakim in Mustadrak (Hyderabad, 1313) from Zayd ibn Arqam (iii, 109, 533), Sa`d ibn Malik (iii, 116), from Rifa`ah ibn Ayas al-Dabbi from his father from his grandfather (iii, 371), and from Buraydah al­-Aslami; (iii, 110; ii, 129);

Imam Ahmad ibn Hanbal in his Musnad, al-­Matba`at al-­Maymaniyyah, Egypt, 1313, from al-­Bara' ibn `Azib (iv, 281), Buraydah al-Aslami (v, 347, 350, 358), Zayd ibn Arqam (iv, 372, iv, 368, v, 307), Ibn `Abbas (i, 330), Abu al-Tufayl (iv, 270) and `Ali ibn Abi Talib (A) (i, 84, 88, 118, 139, 152, v, 307, 366, 419);

Abu Nu`aym al-Isfahani; in Hilyat al-awliya' (Egypt: Matba`at al-­Sa`adah, 1351) iv, 23, v, 26;

Fakhr al-Din al-Razi; in al-­Tafsir al-kabir (Dar Tiba`at al-Amirah) under the verse 5:67;

Al-Khatib al-Baghdadi, in Ta'rikh Baghdad (Matba`at al-­Sa`adah, 1360), vii, 377, viii, 290, xii, 343, xiv, 236;

Al-Nasa'i in Khasa'is (Matba`at al-­Taqaddum al-llmiyyah, Egypt, 1348), pp.4, 21, 22, 23, 25, 26, 40;

Al-­Muhibb al-Tabari, in al-­Riyad al-­nadirah (Matba`at al­-Ittihad, Egypt, 1st ed.), ii, 169, 170, 172, 203 and Dhakha'ir al-uqba (Egypt 1356), 86;

Ibn Hajar al-Asqalani in al-­Sawa'iq al-­muhriqah (al-­Matba`at al-­Maymaniyyah, Egypt; 1312), pp. 25, 26;

`Ali al-Muttaqi al-Hindi in Kanz al-ummal (Hyderabad, 1312), i, 48, vi, 83, 153, 154, 390, 397, 398, 399, 403,405, 406, 407;

Ibn Hajar al-Asqalani in al-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;

Ibn al-Athir in Usd al-ghabah (al-­Matba`at al-­Wahbiyyah, Egypt, 1285), i, 308, 367, 368, ii, 307, 233, iii, 92, 93, 321, 374, iv, 28, v, 205, 276, 383;

Ibn Qutaybah in al-Imamah wa al-­siyasah (Matba`at al-Futuh al-Adabiyyah, 1331), 93;

Al-Tahawi in Mushkil al-athar (Hyderabad, 1333), ii, 307;

Al-­Manawi in Fayd al-Qadir (Egypt, 1356), vi, 218, 358 and Kunuz al-­haqa'iq (Istanbul, 1285), 92;

Al-Haythami Majma` al-zawa'id (Egypt, 1352), vii, 17, ix 103, 104, 105, 106,107, 108, 119, 163, 164;

`Ali ibn Sultan Muhammad al-Qari in Mirqat al-­mafatih (al-­Matba`at al-­Maymaniyyah, Egypt, 1309), v, 568.

4. Al-Bukhari in his Sahih (al-­Matba`at al-­Khayriyyah, Egypt, 1320) in "Kitab bad' al-­khalq", "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):

أما ترضى أن تكون مني بمنزلة هارون من موسى؟

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:

Muslim in his Sahih (Matba`at Bulaq, 1290), "Kitab fada'il al-Sahabah," through three chains;

al-Tirmidhi, in his Sahih, ii, 301;

Ibn Majah in his Sunan, p. 12;

al-Hakim in Mustadrak, ii, 337;

Imam Ahmad ibn Hanbal in Musnad, i, 29, 170, 173, 174, 175, 177, 179, 182, 184, 185; 230, iii, 338, vi, 369;

al-Nasa'i in Khasa'is, 4, 14, 15, 16, 17, 19, 32;

Ibn Sa`d in al-Tabaqat (Leiden 1322) iii, part one, 14, 15;

Abu Nu`aym in Hilyat al-awliya', vi, 345, vii, 194, 195, 196, viii, 307;

al-Khatib in Ta'rikh Baghdad, i, 324, iii, 288, iv, 71, 204, 382, vii, 452, viii, 52, ix, 394, x, 43, xi, 432, xii, 323;

al-Tabari in his Ta'rikh al-umam wa al-­muluk (Matba`at al-lstiqamah, Cairo, 1357), ii, 368;

Ibn al-Athir, Usd al-ghabah, v, 8;

al-Muttaqi al-Hindi, Kanz al-ummal, iii, 154, v, 40, vi, 154, 188, 395, 402, 404, 405, viii, 215;

al-Haythami, Majma` al-zawa'id, ix, 109, 110, 111, 119;

al-­Muhibb al-Tabari, in al-­Riyad al-­nadirah, i, 13, ii, 162, 163, 164, 175, 195, 203 and Dhakha'ir al-uqba, 120.

5. Al-Tirmidhi, in his Sahih, ii, 297, records this tradition of the Prophet (S):

إن عليا مني وأنا منه, وهو ولي كل مؤمن بعدي .

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:

Ahmad ibn Hanbal in his Musnad, iv, 437, v, 356;

Abu Dawud al-­Tayalisi in his Musnad, iii, 111, xi, 360;

al-Haythami, Majma` al-zawa'id, ix, 109, 127, 128, 199;

al-Khatib al-Baghdadi, Ta'rikh Baghdad, iv, 339;

al-­Muhibb al-Tabari, al-­Riyad al-­nadirah, ii, 203, 171;

al-Muttaqi al-Hindi, Kanz al-ummal, vi, 154, 155, 396, 401;

Ibn al-Athir in Usd al-ghabah, v, 94;

Abu Nu`aym in Hilyat al-awliya', vi, 294;

al-Nasa'i, Khasa'is, 19, 23;

as well as Ibn Abi Shaybah, al-Tabari, al-Tabarani, al-­Daylami, Ibn Mardawayh, Ibn al­Jawzi, al-­Rafi`i, and Ibn Hajar.

6. Al-Tirmidhi 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:

اللهم إئتني بأحب خلقك إليك يأكل معي هذا الطير فجاء علي عليه السلام فأكل معه .

"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:

al-Hakim in Mustadrak, iii, 130, 131;

Abu Nu`aym in Hilyah, vi, 339;

al-Khatib in Ta'rikh Baghdad, ii, 171;

al-­Muhibb al-Tabari in al-­Riyad al-­nadirah, ii, 160, 161, and Dhakha'ir al-uqba, 61;

al-Haythami in Majma` al-zawa'id, ix, 125, 126;

al-Muttaqi in Kanz al-ummal, iv, 406;

Ibn al-Athir in Usd al-ghabah, iv, 30.

7. Al-Hakim records this tradition of the Prophet (S) in his Mustadrak, iii, 126, 127:

أنا مدينة العلم وعلي بابها فمن أراد المدينة فليأت الباب .

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:

al-Khatib in Ta'rikh Baghdad, ii, 348, 377; vii, 172; xi, 48, 49;

al-­Muhibb al-Tabari in al-­Riyad al-­nadirah, ii, 193;

al-Muttaqi in Kanz al-ummal, vi, 152, 156, 401;

Ibn Hajar in al-­Sawa'iq al-­muhriqah, 73;

Al-­Manawi in Kunuz al-­haqa'iq, 43 and Fayd al-Qadir, iii, 46;

al-Haythami, Majma` al-zawa'id, ix, 114;

Ibn al-Athir in Usd al-ghabah, iv, 22 and Tahdhib al-­Tahdhib (Hyderabad, 1325), vi, 152;

as well as al-Uqayli, Ibn `Adi and al-Tabarani.

8. The following is one of its versions:

من أراد ان ينظر إلى آدم في علمه وإلى نوح في تقواه وإلى ابراهيم في حلمه وإلى موسى في بطشه وإلى عيسى في عبادته فلينظر إلى علي بن أبي طالب .

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:

Al-­Muhibb al-Tabari in al-­Riyad al-­nadirah, ii, 218, 208;

al-Muttaqi in Kanz al-ummal, i, 226;

Ibn Abi al-­Hadid, Sharh Nahj al-­balaghah (Egypt, ed. Muhammad Abu al-Fadl), ix, 168;

Al-Qunduzi, Yanabi` al-mawaddah (Istanbul), p. 214, 312;

Ibn `Asakir, Ta'rikh Dimashq, "tarjumat al-Imam `Ali ibn Abi Talib," ii, 280;

Fakhr al-Razi, Tafsir, ii, 700;

Ibn al-Maghazili, Manaqib, 212;

Ibn al-­Sabbagh al-Maliki, al-­Fusul al-­muhimmah, 107.

9. This is the following tradition:

من ناصب عليا الخلافة فهو كافر .

Whoever contests `Ali in regard to the khilafah is an unbeliever.

Among those who have narrated it in their works are:

Ibn al-Maghazili in his Manaqib (Tehran), p.45, from Abu Dharr al-Ghifari, and

`Allamah `Ayni Hyderabadi in Manaqib Sayyidina `Ali (A`lam Press, Charminar), p.52, from al-Khatib al-Khwarazmi and Ibn al-Maghazili.

10. Al-­Muhibb al-Tabari narrates this tradition on the authority of Salman from the Prophet (S ) in al­Riyad al-­nadirah, ii, 163:

كنت أنا وعلي نورا بين يدي الله تعالى قبل ان يخلق آدم عليه السلام بأربعة عشر ألف عام فلما خلق الله آدم عليه السلام قسم ذلك النور جزئين فجزء أنا وجزء علي .

Fourteen thousand years before Adam ­ upon whom be peace ­ was created, I and `Ali were a light in the presence of God. When God created Adam ­ upon whom be peace ­ 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:

Ahmad ibn Hanbal in al-Fada'il;

Sibt ibn al-­Jawzi in Tadhkirat al-­khawass, 46;

Abu Hatim Muhammad ibn Idris al-Razi in Zayn al-­fata fi tafsir Surat Hal ata, MS.;

`Abd Allah ibn Ahmad ibn Hanbal in Zawa'id manaqib Amir al-­Mu'minin, MS.,

also Ibn Mardawayh, Ibn `Abd al-Barr, al-Khatib al-Baghdadi, Ibn al-Maghazili, al-Asimi, Shiruyah al-­Daylami 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 fifty­five different riwayahs narrated by leading and eminent Sunni and Shi`i traditionists and scholars.

Among Shi`i scholars those who have narrated it are:

al-­Kulayni in al-­Kafi, from Abu Ja`far al-thani (A) and al-Imam al-Sadiq (A);

Muhammad ibn al-Abbas ibn Mahyar in Ma nazala min al-Qur'an fi Ahlul Bayt, cf., Ghayat al-­maram, 12;

Furat ibn Ibrahim al-Kufi in his Tafsir from Ibn `Abbas;

Al-­Saduq in al-­Khisal and 'Ilal al-­Shara'i` from al-Imam al-­Rida (A), Mu'adh ibn Jabal and al-Imam al-Sadiq (A) and in Kamal al-Din from al-Imam `Ali ibn al-Husayn (A) and al­Imam al-Sadiq (A);

al-Sayyid Hashim al-­Bahrani in Ghayat al-­maram, bab 2, pp. 8­13;

al-Shaykh al-­Mufid in al-Ikhtisas;

al-Shaykh al-­Tusi in al-Amali, i, 186, 300­301, 311­312, 320 from al-Imam al-Hadi (A), al-Imam al-Sadiq (A), al-Imam al-Kazim and Anas ibn Malik from the Prophet (S);

Qutb al-Din al-­Rawandi in al-­Khara'ij wa al-­jara'ih from Sa`dan;

as well as al-Allamah al-­Hilli, Hasan ibn Muhammad al-­Daylami, Husayn ibn Hamdan al-Hadini, Muhammad ibn `Ali ibn Ahmad al-­Fasi, Sharaf al-Din ibn `Ali al-­Najafi and al­`Allamah al-­Majlisi in their works.

11. Al-Bukhari mentions this tradition in his Sahih, "Kitab al-­jihad wa al-­siyar":

عن سهل بن سعد قال: قال النبي صلى الله عليه وسلم يوم خيبر: لأاعطين الراية غدا رجلا يفتح على يديه يحب الله ورسوله ويحبه الله ورسوله يفتح الله على يديه،يحب الله ورسوله ويحبه الله ورسوله, فباتت الناس ليلتهم أيهم يعطي فغدوا كلهم يرجوه فقال: أين علي؟ فقيل يشتكي عينيه فبصق في عينيه ودعا له فبرى كأن لم يكن به وجع، فأعطاه ...

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:

Muslim in his Sahih, "Kitab al-jihad wa al-­siyar" and "Kitab fada'il al-Sahabah";

al-Tirmidhi in his Sahih, i, 218;

Ibn Majah in Sunan (Matba`at al-­Faruqi, Delhi) "bab fada'il ashab Rasul Allah (S)";

al-Hakim in Mustadrak, iii, 38, 437;

Imam Ahmad ibn Hanbal in Musnad, i, 99, 133, 185, 320, iv, 51, v, 353;

Abu Nu`aym in Hilyat al-awliya', i, 26, 62;

al-Nasa'i in Khasa'is, 4, 5, 7, 8, 32;

al-Muttaqi in Kanz al-ummal, v, 283, 285, vi, 394, 395, 405;

al-Haythami in Majma` al-zawa'id, vi, 150, 151, ix, 119, 123, 124;

Ibn Hajar, Tahdhib al-­Tahdhib, vii, 337, 339;

al-Muhibb al-Tabari, al-­Riyad al-nadirah, ii, 185, 187, 203;

al-Tabari, Ta'rikh, ii, 300;

Ibn Sa`d, al-Tabaqat, ii, part one, 80;

Ibn `Abd al-Barr, al-Isti`ab (Hyderabad, 1336), ii, 450;

al-Bayhaqi in Sunan, vi, 362.

12. Al-Tirmidhi has recorded this tradition of the Prophet (S) in his Sahih, ii, 298:

رحم الله عليّا, اللهم ادر الحق معه حيث دار .

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:

al-Hakim in Mustadrak, iii, 119, 124;

al-Khatib in Ta'rikh Baghdad, xiv, 321;

al-Haythami in Majma` al-zawa'id, vii, 134, 235; 243; and

al-Muttaqi in Kanz al-ummal, vi, 157.

13. Al-Nasa'i in Khasa'is, 40, reports this tradition on the authority of Abu Sa`id al-Khudri:

عن أبي سعيد الخدري قال: كنا جلوسا ننتظر رسول الله صلى الله عليه وسلم فخرج إلينا قد انقطع شسع نعله فرمى به إلى علي رضي الله عنه ، فقال : إن منكم رجلا يقاتل الناس على تأويل القرآن ، كما قاتلت على تنزيله, قال أبو بكر: أنا؟ قال: لا, قال عمر: أنا؟ قال: لا, ولكن خا صف النعل .

Abu Sa`id al-Khudri 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:

al-Hakim in Mustadrak, iii, 122;

Ahmad ibn Hanbal in his Musnad, iii, 33, 82;

Abu Nu`aym in Hilyat al-awliya', i, 67;

Ibn al-Athir in Usd al-ghabah, iii, 282, iv, 33;

Ibn Hajar, al-lsabah, i, 22, iv, 152;

Ibn `Abd al-Barr, al-lsti`ab, ii, 423;

al-Haythami, Majma` al-zawa'id, v, 186;

al-Muttaqi, Kanz al-ummal, vi, 155, 390, 391.

14. Al-Hakim records this tradition of the Prophet (S) in his Mustadrak, ii, 343, iii, 150:

مثل أهل بيتي مثل سفينة نوح من ركبها نجا ومن تخلف عنها غرق

The parable of my Ahlul Bayt 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:

Abu Nu`aym in Hilyat al-awliya', iv, 306;

al-Khatib in Ta'rikh Baghdad, xii, 19;

al-Suyuti in al-Durr al-manthur (al-Matba`at al-­Maymaniyyah, Egypt, 1314), under verse 2:58;

al-Muttaqi in Kanz al-ummal, i, 250, vi, 216;

al-Haythami in Majma` al-zawa'id, ix, 167, 168;

al-Muhibb al-Tabari in Dhakha'ir al-uqba, 20; al-­Manawi in Kunuz al-­haqa'iq, 132.

15. See al-Sayyid `Ali al-­Milani, "Al-Sayyid Hamid Husayn (r) wa Kitabuhu al­-Abaqat," Turathuna, No. 4 (Rabi` 1406 H.) pp. 144­156.