Hadith al-Thaqalayn

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 (Ismail Pasha in Hadiyyatalarifin (ii, 82), al-'Ansab al-Muttafiqah and al-Jam bayn rijal al-Sahihayn [Hyderabad]). ³

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-Sawaiq al-Mubiqah by an obscure writer Nasr Allah al-Kabuli, Shah Abd al-Aziz severely attacked Shii 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 Shii kingdom of Awadh and under the religious leadeship of the great Shii scholar and mujtahid Sayyid Dildar Ali ibn Muhammad Muin 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 Shii scholars. Allamah Abd al-Aziz Tabataba'i mentions the following authors who wrote refutations of Tuhfehye ithna ashariyyah: ⁴

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 alLat (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 Shii doctrine of Imamate; Husam al-'Islam wa siham al-Malam (Calcutta, 1215/1800), a refutation of the sixth chapter of the Tuhfah concerning prophethood; Ihya' al-Sunnah wa imatat albidah bi tan al-'Asinnah (1281/1864), a refutation of the eighth chapter of the Tuhfah; al-Zulfiqar, 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-Saadah on the seventh chapter, Tashyid al-Mata'in li kashf al-Dagha'in in two volumes (1283/1866) on the tenth chapter, and Masari alafham 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 Tan al-Rimah in refutation of the tenth chapter.

8. Sayyid Jafar Abu Ali Khan ibn Ghulam Ali Musawi Banarasi,

who wrote Burhan al-Sadiqin and Mahajjat alBurhan (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 alabqariyyah 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-Mutah (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 conceming the Shii 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 Shii doctrine of Imamate, he claims that the Shii 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 (dal-Alah) of one of the twelve traditions of the Prophet (S) concerning Ali ibn Abi Talib (A) or the Ahl al-Bayt (A) rejected by Shah Abd al-Aziz as supporting the doctrine of Imamate.

The first part studies the isnad and dal-Alah of what is called Hadith al-Ghadir. ⁵ 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. ⁶ It appeared in 1295/1878 in 977 pages.

The third part deals with Hadith al-Wilayah. ⁷ It was published in 1303/1885 in 585 pages.

The fourth part deals with Hadith al-Tayr. ⁸ It was published in 1306/1888 in two volumes of 512 and 224 pages from Matbaahye Bustan, Lucknow.

The fifth part deals with Hadith Madinat alilm. ⁹ 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. ¹⁰ It was published in 1301/1883 in two volumes of 456 and 248 pages.

The seventh part, which deals with Hadith al-Munasabah ¹¹ and was completed by Sayyid Muhammad Said ibn Sayyid Nasir Husayn ibn Sayyid Hamid Husayn, has not been published yet.

The eighth part, dealing with Hadith al-Nur, ¹² was published in 1303/1885 in 786 pages by Matbaahye Mashriq al-'Anwar, Lucknow.

The ninth part, dealing with Hadith al-Rayah, ¹³ has also remained unpublished. The tenth part dealing with the hadith ... (al-haqqu maa Aliyyin wa Aliyyun maal haqq) ¹⁴ also remains unpublished.

The eleventh part dealing with Hadith al-Muqatalah ¹⁵ also remains unpublished. The twelfth part deals with Hadith al-Thaqalayn and Hadith al-Safinah. ¹⁶ 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 Shii 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-Dhariah ila tasanif al-Shiah, about Sayyid Hamid Husayn and his work. He says about the author:

(He is) one of the greatest of Imami theologians (mutakallimun) and one of the greatest and deeply learned of Shii 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 defence of Islam and the real-M 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 (ie. 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 Shii scholars on this matter. ¹⁷

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 Shii argument conceming the Imamate of the Imams of the Ahl al-Bayt (A). This was itself a misrepresentation of the Shii 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 Shiah 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 alilm, 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.

Narrators From Among the Sahabah

More than thirty of the wellknown 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). Ibn Rahwayh Ishaq ibn Ibrahim al-Hanzali, Abu Bakr Ahmad ibn Umar al-Shaybani, Abu Bakr Ahmad ibn Abd al-Khal-Iq al-Bazzaz Abu Jafar Muhammad ibn Jarir al-Tabari, Abu Bishr Muhammad ibn Ahmad al-Dulabi, Abu Abd Allah Husayn ibn Ismail al-Muhamili, Abu alAbbas ibn Uqdah al-Kufi, Abu Bakr Muhammad ibn Umar ibn al-Jiabi, Shams al-Din al-Sakhawi, Jalal al-Din al-Suyuti, Nur al-Din al-Samhudi, Ali Muttaqi al-Hindi, Ahmad ibn al-Fadl ibn Muhammad Ba Kathir al-Makki, Mahmud ibn Muhammad al-Shaykhani al-Qadiri, Sulayman ibn Ibrahim al-Qunduzi.

2. al-'Imam al-Hasan ibn Ali (A) (350/624670).al-Qunduzi.

3. Sal-Man al-Farsi (d. 36/656). al-Qunduzi.

4. Jundab ibn Junadah, Abu Dharr al-Ghifari. (d. 32/650).Muhammad ibn Isa al-Tirmidhi, Ibn Uqdah, Abu Muhammad Ahmad ibn Muhammad alAsimi, Ibn Kathir, al-Sakhawi, al-Samhudi, Ahmad ibn al-Fadl ibn Muhammad Ba Kathir.

5. Abd Allah ibn Abbas (3 BH68/61987). Sulayman ibn Ibrahim al-Qunduzi.

6. Sad ibn Malik, Abu Said al-Khudri (10 BH74/613693). Abd al-Malik al-'Arzami, Sulayman ibn Mihran al-'Amash, Muhammad ibn Ishaq al-Madani, Abd al-Rahman al-Masudi, Muhammad ibn Tal-Hah al-Yami, Abd Allah ibn Numayr al-Hamadani, Abd al Malik al-Uqdi, Ibn Sad al-Zuhri, Ahmad ibn Hanbal, Abbad ibn Yaqub al-Rawajini, Muhammad ibn Ahmad al-Riyahi, Abd Allah ibn Ahmad ibn Hanbal, Abu Yala alTamimi, Abu Jafar al-Tabari, Abu al-Qasim al-Baghawi, Ibn Uqdah, Abu al-Qasim al-Tabarani, Abu Tahir al-Dhahabi, Abu Ishaq alThalabi, Abu Nuaym al-'Isfahani, Abu Ghalib Muhammad ibn Ahmad al-Nahwi, Ibn Abd al-Barr, Abu Muhammad al-Ghandajani, Abu al-Hasan al-Jullabi, Abu al-Muzaffar al-Samani, Abu al-Barakat al-'Anmati, Fakhr al-Din al-Razi, Abu Muhammad ibn al-'Akhdar, Abu al-Fath al-'Abiwardi, Ahmad ibn Abd Allah al-Tabari, al-Nizam al-'Araj al-Nishaburi, Ibrahim al-Hamawi, Abu al-Hajjaj al-Mizzi, Muhammad ibn Yusuf al-Zarandi, Ibn Kathir al-Dimashqi, al-Sayyid Ali al-Hamdani, Shams al-Din al-Sakhawi, Jalal al-Din al-Suyuti, Shihab al-Din al-Qastallani, Abd al-Wahhab alBukhari, Ali al-Qari al-Hindi, Ahmad ibn al-Fadl ibn Ba Kathir, Mahmud al-Qadiri al-Shaykhani, Muhammad ibn Abd al-Baqi al-Zarqani, al-Mirza Muhammad al-Badakhshani al-Harithi, Muhammad ibn Ismail al-San'ani, Sulayman ibn Ibrahim al-Qunduzi, and others.

7. Jabir ibn Abd Allah al-'Ansari (16 BH78/607697). Abu Bakr ibn Abi Shaybah alAbsi, Nasr al-Washsha' al-Kufi al-Tirmidhi, Muhammad ibn Ali al-Hakim al-Tirmidhi, al-Nasa'i, Abu alAbbas ibn Uqdah, Muhammad ibn Sulayman al-Baghdadi, al-Khatib al-Baghdadi, Abu Bakr al-Baghawi, Ibn al-'Athir al-Jaza'iri, al-Khatib alTabrizi, Abu al-Hajjaj al-Mizzi, al-Hasan ibn Muhammad al-Tayyibi, Muhammad ibn al-Muzaffar al-Khal-Khali, Muhammad ibn Yusuf al-Zarandi, Ibn Kathir al-Dimashqi, Muhammad ibn Muhammad al-Hafizi alBukhari, Shihab al-Din al-Dawlatabadi, Shams al-Din al-Sakhawi, Jalal al-Din al-Suyuti, Nur al-Din al-Samhudi, Ali al-Qari al-Hindi, Ahmad ibn Ba Kathir, Shihab al-Din al-Khafaji, Husam al-Din al-Saharanpuri, al-Mirza Muhammad al-Badakhshani, Muhammad Mubin alLakhnowi, al-Mirzi Hasan Ali Muhaddith alLakhnowi, al-Shaykh Sulayman al-Qunduzi, alSiddiq Hasan Khan al-Qannawji.

8. Abu al-Haytham Malik ibn al-Tayhan (d. 20/641).Abu alAbbas ibn Uqdah, Shams al-Din al-Sakhawi, Nur al-Din al-Samhudi, Ahmad ibn al-Fadl ibn Muhammad Ba Kathir, al-Shaykh Sulayman al-Qunduzi.

9. Ibrahim Abu Rafi, one of the Prophet's mawali (d. after 40/ 661).Ibn Uqdah, al-Sakhawi, al-Samhudi, Ibn Ba Kathir, al-Qunduzi.

10. Hudhayfah ibn al-Yaman (d. 36/656).al-Shaykh Sulayman ibn Ibrahim al-Qunduzi.

11. Hudhayfah ibn Usayd al-Ghifari. Nasr ibn Ali al-Jahdami, Abu Isa al-Tirmidhi, al-Hakim al-Tirmidhi, Abu alAbbas ibn Uqdah, Abu al-Qasim al-Tabarani, Abu Nuaym al-'Isfahani, Abu al-Qasim ibn Asakir, Abu Musa al-Madini, Abu al-Futuh al-Ijli, Ali ibn Muhammad ibn al-'Athir, al-Diya' al-Maqdisi, Ibrahim al-Hamawi, Ibn Kathir al-Dimashqi, Muhammad ibn Muhammad alBukhari, Shams al-Din al-Sakhawi, Nur al-Din al-Samhudi, Ata' Allah al-Shirazi, Ahmad ibn al-Fadl ibn Ba Kathir, al-Shaykhani al-Qadiri, Muhammad Sadr al-Alam.

12. Khuzaymah ibn Thabit Dhu Shahadatayn (d. 37/657).Abu alAbbas Ibn Uqdah, Shams al-Din al-Sakhawi, Nur al-Din al-Samhudi, Ahmad ibn al-Fadl ibn Ba Kathir, al-Shaykh Sulayman al-Qunduzi.

13. Zayd ibn Thabit (11 BH45/611665). al-Rukayn ibn al-Rabi al-Fazari, Muhammad ibn Ishaq, Sharik al-Qadi, Abu Ahmad al-Zubayri, Aswad ibn Amir al-Shami, Ahmad ibn Hanbal, Abd ibn Hamid al-Kashshi, Ahmad ibn Amr al-Shaybani, Abd Allah ibn Ahmad ibn Hanbal, Abu Jafar al-Tabari, Abu Bakr ibn al-'Anbari, Abu al-Qasim al-Tabarani, Abu Mansur al-'Azhari, Abu Abd Allah al-Kanji al-Shafii, Nur al-Din Ali al-Haythami, Shams al-Din al-Sakhawi, Jalal al-Din al-Suyuti, Ali al-Qari al-Hindi, Abd al-Ra'uf al-Munawi, Ali ibn Ahmad al-Azizi, al-Mirza Muhammad al-Badakhshi, Sulayman ibn Ibrahim al-Qunduzi, Hasan al-Zaman al-Hindi.

14. Abu Hurayrah, Abd al-Rahman ibn Sakhr (d. 59/679).Abu Bakr al-Bazzaz, Shams al-Din al-Sakhawi, Jalal al-Din al-Suyuti, Ahmad ibn al-Fadl ibn Ba Kathir, Nur al-Din al-Samhudi, Mahmud ibn Muhammad al-Shaykhani al-Qadiri.

15. Abd Allah ibn Hantab.Abu al-Qasim al-Tabarani, Ali ibn Muhammad ibn al-'Athir, Jalal al-Din al-Suyuti.

16. Jubayr ibn Mutim (d. 59/679). Abu Nuaym al-'Isfahani, al-Sayyid Ali al-Hamadani, al-Shaykh Sulayman al-Qunduzi.

17. al-Bara' ibn Azib (d. 71/690).Abu Nuaym al-'Isfahani.

18. Anas ibn Malik (10 BH93/612712). Abu Nuaym al-'Isfahani.

19. Tal-Hah ibn Ubayd Allah al-Taymi (28 BH36/596656). al-Shaykh Sulayman al-Qunduzi.

20. Abd al-Rahman ibn Awf (44 BH32/580652).al-Qunduzi.

21. Sad ibn Abi Waqqas (d. 23BH55/600675). al-Qunduzi.

22. Amr ibn alAs (50 BH43/574664).al-Muwaffaq ibn Ahmad al-Khwarazmi.

23. Sahl ibn Sad al-'Ansari (d. 91/710).Ibn Uqdah al-Kufi, Shams al-Din al-Sakhawi, Nur al-Din al-Samhudi, Ahmad ibn al-Fadl ibn Ba Kathir, Sulayman al-Qunduzi.

24. Adi ibn Hatim (d. 68/687). Ibn Uqdah, al-Sakhawi, al-Samhudi, Ibn Ba Kathir, al-Qunduzi.

25. Uqbah ibn Amir (d. 58/678). Ibn Uqdah, al-Sakhawi, al-Samhudi, Ibn Ba Kathir, al-Qunduzi.

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

27. Abu Shurayh al-Khuzai, 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: Ibn Uqdah, al-Sakhawi, Samhudi, Ibn Ba Kathir, al-Qunduzi.

31. Amir ibn Layla ibn Damrah.
Ibn Uqdah, Abu Musa al-Madini, Abu al-Futuh al-Ijli, Ali ibn Muhammad ibn al-'Athir, Ibn Hajar al-Asqal-Ani, Shams al-Din al-Sakhawi, Nur al-Din al-Samhudi, Ahmad ibn al-Fadl ibn Muhammad Ba Kathir, al-Qunduzi.

32. Zayd ibn Arqam (d.68/687).
al-Nasa'i, al-Hakim, al-Tabarani, Ali al-Muttaqi al-Hindi Muhammad Sadr al-Alam, Muhammad ibn Ismail al-Sanani al-Shaykhani al-Qadiri, al-Hafiz al-Zarandi, al-Samhudi, Ahmad ibn Ba Kathir, and many others.

33. Abd Allah ibn Umar (10 BH73/613692)

34. Fatimah al-Zahra' (A) (18 BH11/604632)
al-Shaykh Sulayman al-Qunduzi.

35. Umm Salamah, Hind bint Suhayl (28 BH62/596681)
Ibn Uqdah, Abu al-Hasan Ali ibn Umar al-Darqutni, al-Sakhawi, al-Samhudi, Ahmad ibn Ba Kathir, al-Shaykhani al-Qadiri, al-Razzaz, as in Wasilat al-Ma'al.

36. Umm Hani, Fakhtah bint Abi Talib (d.40/661)
Ibn Uqdah, al-Sakhawi, al-Samhudi, Ibn Ba Kathir.

Narrators of Hadith al-Thaqalayn from Among the Tabiun

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

37. Abu al-Tufayl Amir ibn Wathilah alLaythi (3100/625718)

38. Atiyyah ibn Sad alAwfi.

39. Hanash ibn al-Mutamar.

40. al-Harith al-Hamdani.

41. Habib ibn Abi Thabit.

42. Ali ibn Rabiah.

43. al-Qasim ibn Hassan.

44. Husayn ibn Sabrah.

45. Amr ibn Muslim.

46. Abu al-Duha Muslim ibn Sabih

47. Yahya ibn Judah.

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 Said 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.

Second/Eighth Century

59. Said ibn Masruq alThawri (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-Asqal-Ani, and al-Dhahabi. ¹⁸

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 Muin, al-Nasa'i, Ibn Hibban and Ibn Hajar. ¹⁹

61. Yahya ibn Said 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 alThawri, Ahmad ibn Abd Allah al-Ijli, al-Dhahabi, al-Yafii, al-Asqal-Ani, and Ibn Hibban. ²⁰

62. Abd al-Malik ibn Abi Sulayman Maysarah alArzami al-Kufi (d.145/762).
In Ahmad (Musnad, iii, 26) from Atiyyah from Abu Said al-Khudri. Is considered thiqah by Ahmad ibn Hanbal and Yahya ibn Muin, and also by Abd Allah ibn Ahmad ibn Hanbal, Sufyan alThawri, al-Nasa'i, al-Ijli and Ibn Ammar al-Musili. ²¹

63. al-'Amash, 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 Said al-Khudri and also from Habib ibn Abi Thabit from Zayd ibn Arqam. Is considered thiqah by al-Dhahabi, al-Yafii, al-Ijli, Yahya ibn Muin and al-Nasa'i. ²²

64. Muhammad ibn Ishaq ibn Yasar al-Thaqafi al-Madani (d.151/ 768).
His marfu narrations from Zayd ibn Arqam and Abu Said al-Khudri have been recorded by Ibn Manzur (Lisan alArab, iv, 530). Is considered thiqah by Ibn Hibban, Shubah, Sufyan, Yahya ibn Muin, Ibn al-Madini and al-Subki, and other scholars. ²³

65. Isra'il ibn Yunus al-Sabii, 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 Rabiah, from Zayd ibn Arqam. Considered thiqah by al-Ijli, Abu Hatim, Ahmad ibn Hanbal, Ibn Hibban, ²⁴ Ibn Hajar, ²⁵ and others.

66. Abd al-Rahman ibn Abd Allah ibn Utbah ibn Masud al-Kufi al-Masudi (d.160/776).
al-Tabarani (al-Mujam al-Saghir, i, 135) records his narration from Kathir al-Nawa', from Atiyyah from Abu Said al-Khudri. He is considered thiqah by Yahya ibn Muin, Ahmad ibn Hanbal and Ibn al-Madini. ²⁶

67. Muhammad ibn Tal-Hah 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 alsimtayn 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, ²⁷ Abu Zurah, Ibn Adi, ²⁸ al-Dhahabi, ²⁹ Ibn Hajar ³⁰ and al-Suyuti. ³¹

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 Muin and al-Ijli. ³²

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 Muin, Ibn al-Madini, Ibn Adi, Ibn Hibban, ³³ and al-Dhahabi. ³⁴

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 Sad, Muhammad ibn Hammad, Abu Hatim, al-Ijli, ³⁵ Yusuf ibn Ammar al-Musili, al-Nasa'i, Ibn Khirash, Abu al-Qasim al-Lalika'i, al-Khalili and Ibn Hajar. ³⁶ According to the latter two there is unanimity on his tawthiq.

72. Abu Bishr IsmaiI 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 Muin, ³⁷ al-Dhahabi, ³⁸ al-Nasa'i, Ibn Sad, ³⁹ and al-Suyuti. ⁴⁰

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 Muin and saduq by Abu Zurah. ⁴¹

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 Muin, al-Ijli and Ibn Sad. ⁴²

75. Habib ibn Abi Thabit (d. 119/737).
His narration is mentioned by al-Nasa'i (Khasa'is, i, 133) and Ibn Kathir (alBidayah wa al-Nihayah, v, 209) from Ibn al-Tufayh from Zayd ibn Arqam. Has been considered thiqah by al-Ijli, Ibn Muin, al-Nasa'i and Abu Hatim. ⁴³

76. Abu Ishaq Amr ibn Abd Allah al-Sabii (d. 129/746).
His narration is mentioned by al-Darqutni in Kitab alIlal (ii, 78) from Hanash ibn al-Mutamir from Abu Dharr. Has been considered thiqah by Ibn Muin, al-Nasa'i, al-Ijli and Abu Hatim. ⁴⁴

77. Muhammad ibn Umar ibn Ali ibn Abi Talib.
In al-Dulabi, al-Dhurriyyat altahirah, from his father, from his grandfather (A). Regarded thiqah by al-Dhahabi ⁴⁵ and mentioned in al-Thiqat by Ibn Hibban.

78. Hakim ibn Jubayr al-'Asadi.
In al-Tabarani (al-Mujam al-Kabir, iii, No. 2681), from him, from Abu al-Tufayl from Zayd ibn Arqam. One of four eminent traditionists of his time. ⁴⁶

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 alAwfi from Abu Said al-Khudri. Tawthiq by Ahmad ibn Hanbal, al-Ijli, Abu Dawud, al-Nasa'i ⁴⁷ and Ibn Sad. ⁴⁸

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 Muin, al-Ijli, al-Nasa'i, Ibn Sad, Abu Nuaym al-Fadl ibn Dukayn and Ibn Hibban. ⁴⁹

81. Kathir ibn Zayd (d. 158/774).
In Abu Jafar alTahawi (Mushkil al-'Athar, ii, 307) and al-Dulabi (al-Dhurriyyat altahirah, 168) from him, from Muhammad ibn Umar ibn Ali, from Ali (A). Tawthiq by Ibn Ammar al-Musili and Ibn Hibban. ⁵⁰

82. Maruf ibn Kharrabudh al-Makki.
In Abu alAbbas al-Hasan ibn Sufyan al-Nasawi (al-Musnad al-Kabir), Abu Nuaym (Hilyat al-'Awliya', i, 355), Samhudi (Jawahir al-Iqdayn), al-Tabarani (al-Mujam 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. ⁵¹

83. Abu al-Jahhaf Dawud ibn Abi Awf alTamimi.
In Imam Ahmad's Fada'il Ali, from him, from Atiyyah, from Abu Said al-Khudri. Tawthiq by Ibn Muin and Sufyan. Among the rijal of al-Tirmidhi, Ibn Majah, and al-Nasa'i. Mentioned by Ibn Hibban in al-Thiqat. ⁵²

84. Salih ibn Abi al-'Aswad alLaythi.
In al-Tabarani (al-Mujam al-Kabir, ii, No. 2679) from al-'Amash from Atiyyah from Abu Said 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 Ismail al-Madani (d. 186/802).
In al-Uqayli (Kitab al-Duafa'), from Jafar ibn Muhammad ibn Ali (A). Tawthiq by Ibn Sad, Ibn Hibban and al-Ijli. ⁵³

87. Kathir ibn Ismail al-Nawa' al-Kufi.
In al-Tabarani (al-Mujam al-Saghir, i, 131) from him, from Atiyyah. Among the rijal of al-Tirmidhi. Mentioned by Ibn Hibban in al-Thiqat. ⁵⁴

88. Abu al-Hasan Ali ibn Musahhar al-Qarashi (d. 189/805).
In al-Tabarani (al-Mujam 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 Said al-Khudri. Tawthiq by Ibn Muin, al-Ijli, Abu Zurah, al-Nasa'i, ⁵⁵ Ibn Sad ⁵⁶ and Ahmad ibn Hanbal. ⁵⁷

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 Muin, Ibn Hanbal, Muhammad ibn Abd Allah ibn Numayr, Ibn Sad, Ibn Ammar, Abu Dawud, ⁵⁸ Abu Zur'ah, al-Ijli and others. ⁵⁹

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 al-Mujiz fi fada'il al-Khulafa'), al-Samhudi (op. cit.), and al-Sakhawi (op. cit.), from him, from Abu al-Tufayl.

91. Harun ibn Sad al-Ijli.
In al-Uqayli (Kitab al-Duafa', xii, MS. F.288) from Muhammad ibn Abi Hafs alAttar, from him, from Abd al-Rahman ibn Abi Said al-Khudri. Among the rijal of Muslim. Mentioned by Ibn Hibban in al-Thiqat. ⁶⁰ Tasdiq by al-Dhahabi. ⁶¹

92. Yunus ibn Arqam.
In al-Tabarani (al-Mujam al-Saghir, i, 135) and al-Khatib (Tal-Khis al-Mutashabih fi al-Rasm, MS. F.29), from Abd al-Hamid al-Sabih, from him, from Harun ibn Sad, from Atiyyah. Mentioned by Ibn Hibban in al-Thiqat. ⁶²

93. Uthman ibn Abi Zurah al-Mughirah al-Thaqafi al-Kufi.
In alTahawi (Mushkil al-'Athar, iv, 368) and Ahmad (al-Musnad, iv, 37), from Isra'il ibn Yunus al-Sabii, from him, from Ali ibn Rabiah. Among the rijal of alBukhari. Tawthiq by Ibn Hajar, Abu Hatim, al-Nasa'i, Abd al-Ghani ibn Said, al-Ijli and Ibn Numayr. ⁶³

94. Zayd ibn al-Hasan al-Qarashi al-'Anmati, Abu al-Husayn al-Kufi.
In al-Nasawi (al-Musnad al-Kabir), Abu Nuaym al-'Isfahani (Hilyat al-'Awliya'), al-Samhudi (Jawahir al-Iqdayn), al-Tabarani, (al-Mujam al-Kabir), al-Haythami (Majma al-Zawa'id), al-Khatib al-Baghdadi (Ta'rikh Baghdad), Ibn Asakir (Ta'rikh Dimashq), Ibn Kathir (alBidayah wa al-Nihayah) and others, from him, from Jafar ibn Muhammad (A) from Jabir; and from him, from Maruf 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. ⁶⁴
____________
3. al-Sayyid Abd al-Aziz alTabataba'i "Ahl al-Bayt (A) fi al-Maktabat alArabiyyah", Turathuna, no. 15 (4th year, 2nd issue), pp. 84 93.

4. Idem., "Mawqif al-Shiah min hajamat al-Khusum wa khulasah an Kitab Abaqat al-'Anwar", Turathuna, no. 6 (2nd year, 1st issue), pp. 41 52.

5. 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:
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 (Matbaat al-Faruqi, Delhi), in "bab Fada'il ashab Rasul Allah (S)" from al-Bara' ibn Azib and Sad ibn Abi Waqqas; al-Hakim in Mustadrak (Hyderabad, 1313) from Zayd ibn Arqam (iii, 109, 533), Sad ibn Malik (iii, 116), from Rifaah 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-Matbaat 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 Nuaym al-'Isfahani; in Hilyat al-'Awliya' (Egypt: Matbaat al-Saadah, 1351) iv, 23, v, 26; Fakhr al-Din al-Razi; in alTafsir al-Kabir (Dar Tibaat al-'Amirah) under the verse 5:67; al-Khatib al-Baghdadi, in Ta'rikh Baghdad (Matbaat al-Saadah, 1360), vii, 377, viii, 290, xii, 343, xiv, 236; al-Nasa'i in Khasa'is (Matbaat alTaqaddum alllmiyyah, Egypt, 1348), pp.4, 21, 22, 23, 25, 26, 40; al-Muhibb al-Tabari, in al-Riyad al-Nadirah (Matbaat al-'Ittihad, Egypt, 1st ed.), ii, 169, 170, 172, 203 and Dhakha'ir al-Uqba (Egypt 1356), 86; Ibn Hajar al-Asqal-Ani in al-Sawa'iq al-Muhriqah (al-Matbaat 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-Asqal-Ani 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-Matbaat 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 alsiyasah (Matbaat al-Futuh al-'Adabiyyah, 1331), 93; AlTahawi 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-Matbaat al-Maymaniyyah, Egypt, 1309), v, 568.

6. AlBukhari in his Sahih (al-Matbaat al-Khayriyyah, Egypt, 1320) in "Kitab bad' al-Khal-Q", "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:
Muslim in his Sahih (Matbaat 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 Sad in alTabaqat (Leiden 1322) iii, part one, 14, 15; Abu Nuaym 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 (Matbaat 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.

7. al-Tirmidhi, 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: 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 Nuaym 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 al-Jawzi, al-Rafii, and Ibn Hajar.

8. 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:
"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 Nuaym 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.

9. al-Hakim 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: 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 alTahdhib (Hyderabad, 1325), vi, 152; as well as al-Uqayli, Ibn Adi and al-Tabarani.

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: 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.

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: Ibn al-Maghazili in his Manaqib (Tehran), p.45, from Abu Dharr al-Ghifari, and Allamah Ayni Hyderabadi in Manaqib Sayyidina Ali (Alam Press, Charminar), p.52, from al-Khatib al-Khwarazmi and Ibn al-Maghazili.

12. al-Muhibb al-Tabari narrates this tradition on the authority of Sal-Man from the Prophet (S ) in al-Riyad al-Nadirah, ii, 163:
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, alAsimi, Shiruyah al-Daylami and others from Ali (A), Sal-Man, 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 Shii traditionists and scholars.
Among Shii scholars those who have narrated it are: al-Kulayni in al-Kafi, from Abu Jafar al-Thani (A) and al-'Imam al-Sadiq (A); Muhammad ibn alAbbas ibn Mahyar in Ma nazala min al-Qur'an fi Ahl al-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 al-'Imam 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 Sadan; 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.

13. AlBukhari mentions this tradition in his Sahih, "Kitab al-Jihad wa alsiyar":
Sahl ibn Sad 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 alsiyar" and "Kitab fada'il al-Sahabah"; al-Tirmidhi in his Sahih, i, 218; Ibn Majah in Sunan (Matbaat 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 Nuaym 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 alTahdhib, vii, 337, 339; al-Muhibb al-Tabari, al-Riyad al-nadirah, ii, 185, 187, 203; al-Tabari, Ta'rikh, ii, 300; Ibn Sad, alTabaqat, ii, part one, 80; Ibn Abd al-Barr, al-'Istiab (Hyderabad, 1336), ii, 450; al-Bayhaqi in Sunan, vi, 362.

14. al-Tirmidhi 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) al-Ways 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.

15. al-Nasa'i in Khasa'is, 40, reports this tradition on the authority of Abu Said al-Khudri:
Abu Said 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 Nuaym 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'lstiab, ii, 423; al-Haythami, Majma al-Zawa'id, v, 186; al-Muttaqi, Kanz al-Ummal, vi, 155, 390, 391.

16. al-Hakim records this tradition of the Prophet (S) in his Mustadrak, ii, 343, iii, 150:
The parable of my ahl al-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 Nuaym in Hilyat al-'Awliya', iv, 306; al-Khatib in Ta'rikh Baghdad, xii, 19; al-Suyuti in al-Durr al-Manthur (al-Matbaat 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.

17. See al-Sayyid Ali al-Milani, "al-Sayyid Hamid Husayn (r) wa Kitabuhu alAbaqat," Turathuna, No. 4 (Rabi 1406 H.) pp. 144156.

18. Tahdhib alTahdhib, iv, 82; al-Kashif, i, 272.

19. al-Kashif, i, 313; Tahdhib alTahdhib, ii, 286; Taqrib alTahdhib, i, 252.

20. Tahdhib alTahdhib, M.S.; al-Kashif, ii, 256; allbar, i, 205; Mirat al-jinan, i, 301; Taqrib alTahdhib, ii, 248; al-Shaykh Abd al-Haqq al-Dehlawi, Asma' rijal al-Mishkat.

21. Ibn Hibban, al-Thiqat, MS.; al-Maqdisi, al-Kamal fi asma' al-Rijal, MS.; al-Dhahabi, Tadhkirat al-Huffaz, i, 155; al-Asqal-Ani, Tahdhib alTahdhib, vi, 396.

22. al'lbar, i, 209; Mirat al-Jinan, i, 305; Tahdhib alTahdhib, iv, 222.

23. Ibn Hibban, al-Thiqat; al-Mizzi, Tahdhib al-Kamal, MS., Tabaqat al-Shafiiyyah, i, 85; al-Dhahabi, al-Kashif, iii, 19; see also Mirat al-Jinan, i, 313.

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

25. Taqrib alTahdhib, i, 64.

26. al-Dhahabi, Tadhkirat al-Huffaz, i, 197.

27. al-Mizzi, Tahdhib al-Kamal, MS.

28. al-Dhahabi, Tahdhib alTahdhib, MS.

29. Tadhkirat al-Huffaz, i, 236, also al-Kashif, iii, 235.

30. Taqrib alTahdhib, ii, 231.

31. Tabaqat al-Huffaz, 100.

32. Abd al-Ghani al-Maqdisi, al-Kamal fi asma' al-Rijal, MS.

33. al-Asqal-Ani, Tahdhib alTahdhib, iii, 245.

34. al-Kashif, i, 215, and al'lbar, i, 293.

35. al-Mizzi, Tahdhib al-Kamal, MS.

36. Ibn Hajar, Tahdhib alTahdhib, ii, 75, and Taqrib alTahdhib, i, 127.

37. al-Mizzi, Tahdhib al-Kamal, MS.

38. al-Dhahabi, Tadhkirat al-Huffaz, i, 323, al-Kashif, i, 118, al'lbar, i, 310.

39. al-Asqal-Ani, Tahdhib alTahdhib, i, 275.

40. Tabaqat al-Huffaz, 133.

41. al-Dhahabi, Tahdhib alTahdhib, MS.; Tadhkirat al-Huffaz, i, 315.

42. al-Asqal-Ani, Tahdhib alTahdhib, vi, 56.

43. Ibid., ii, 178.

44. Ibid., viii, 63.

45. al-Kashif, iii, 82.

46. Tahdhib alTahdhib, ii, 445.

47. Ibid., iii, 329.

48. AlTabaqat, vi, 355.

49. Tahdhib alTahdhib, 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 Sad, alTabaqat, vi, 388.

57. al-Dhahabi, Tadhkirat al-Huffaz, 290.

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

59. Tahdhib alTahdhib, vii, 288.

60. Ibid., xi, 6.

61. al-Dhahabi, al-Kashif, ii, 214 and Mizan al-'Itidal, iv, 284.

62. Ibid., vi, 331; Ibn Hajar, Tajil al-Manfaah, 301.

63. Tahdhib alTahdhib, vii, 155.

64. Ibid, iii, 406.