In the following bibliography, some of the works written before or about the same time as Nahj al-Balagha (400/1009)were apparently lost. This bibliography is based on those given by ‘Abd al-Zahra’ (in Vols. I & IV of his work) who, unfortunately, does not mention the year of publication of many books, some of which may be presumed to have been undated by the publishers.

Al-Abi, Abu Said Manqur ibn al-Hussain (d. 422/1031), Nathr al-Durar. Abd Al-Jabbar, al-Qadi (d. 415/1024), Al-Mughni.

Abu Al-Faraj, Ali ibn al-Hussain al-’Isfahani (d. 356/967),

Kiaab al-Aghani, Bulaq, Egypt, 1285.

Maqatil al-Talibiyyin, ed., by al-Sayyid Ahmad al-Saqar, Cairo. Abu Mikhnaf, Lut ibn Yahya al-Azdi (d. 157/773),

Al-Khutbat al-Zahra’ li Amir al-Mu’minin (as). Al-Jamal.

Abu Nuaym, ‘Abd-Allah ibn Ahmad al-Isfahani (d. 402/1011),

Hilyat al-Awliya’ wa Tabaqat al-Aqfiya, Matba‘at al-Sa‘adah, Cairo, 1351.

Tarikh Isbahan, Beirut.

Abu Talib, Yahya ibn al-Hussain al-Hussaini (d. 424/1033), Al-Amali, Mu’assasat al-’A‘lami, Beirut.

Abu Talib Al-Makki (d. 382 or 386/992 or 996), Qut al-Qulub, Cairo.

Abu ‘Ubayd, Al-’Amwal, Cairo.

Ahmad ibn Hanbal (d. 241/855), Kitab al-Zuhd, manuscript in al-Maktabat al-Zahiriyyah, Damascus. Kitab al-Fada’il.

AL-AHWAZI, al-Hussain ibn Sa‘id (3rd/9th century), Kitab al-Zuhd, Kitab al-Du‘a’wa al-Thikr.

AL-’AMIDI (d. 588/1192), Ghurar al-Hikam wa Durar al-Kalim, ed. Ahmad Shawqi, Matba‘at al-Nu‘msn, Najaf, Iraq.

AL-’ALUSI, Bulugh al-’irab fi ahwal al-‘Arab, ed. Muhammad Bihjat al-Athiri, Cairo, Egypt.

AL-SAYYID AL-’AMIN, al-‘Amili, A‘yan al-Shi‘ah, Baghdad.

AL-’AMINI, Al-Ghadir, 2nd ed., Tehran 1372 A.H..

ASAD HAYDAR, Imam al-Sadiq wa al-Mathahib al-Arba‘ah, Najaf.

AL-‘ASKARI, Al-Imam (d. 260 A.H./873 A.D.), Tafsir al-Qur’an (ascribed), Iran.

AL-‘ASKARI, Abu Hilal (d. after 395/1004), Al-Awa’il, Cairo. Jamharat al-’amthal, ed. Muhammad Abul-Fadl Ibrahim and ‘Abd al-Majid Qatamish, Cairo, 1384 A.H.

Al-Sina‘atayn, ed. Muhammad ‘Ali al-Bajadi and Muhammad Abul-Fadl Ibrahim, Dar Ihya’ al-Kutub al-‘Arabiyyah; Cairo, 1371/ 1952. Diwan al-Ma‘ani.

AL-‘ASKARI, Abu Ahmad al-Hassan ibn ‘Abd-Allah ibn Sa‘id (d. 382/992), Al-Zawajir wa al-Mawa’iz

Al-Taqhif wa al-Tahrif, Cairo. Al-Maqun, ed. ‘Abd-Allah Harun, Kuwait.

AL-‘AYYASHI, Abul-Nasr Muhammad ibn Mas’ud (d. 300/912)Tafsir al-‘Ayyashi,

al-Matba‘ah al-‘Ilmiyyah, Qumm, 1380 A.H. Zuhd Amir al-Mu’minin (as).

AL-’AZHARI (282-370/895-980)

Tahthib al-lughah, Cairo.

AL-BAGHDADI, al-Khatib (d. 462/1069)

Tarikh Baghdad, Cairo, also al-A‘lami Foundation, Beirut.

AL-SHAYKH AL-BAHA’I, Baha’ al-Din al-‘Amili, Al-’Arba‘in, Iran, 1310 A.H.

AL-BAHRANI, Kamal al-Din Maytham ibn ‘Ali (d. c. 679/1280) Sharh Nahj al-balaghah, Mu’assasat al-Naqr, Tehran, 1384.

Minhaj al-‘Arifin, manuscript.

AL-BAHRANI, al-Sayyid Hashim (d. 1107 or 1109/1695 or 1697) Al-Burhan fi tafsir al-Qur’an, Iran.

AL-BALATHIRi, Ahmad ibn Yahya (d. 279/892) Ansab al-Ashraf, Cairo, 1955. Futuh al-Buldan.

AL-BAQILLANI, Abu Bakr Muhammad ibn al-Tayyib (d. 372/982), I‘jaz al-Qur’an, ed. Sayyid Ahmad al-Sagar, Dar al-Ma‘arif, Cairo.

AL-BARQI, Ahmad ibn Muhammad Ibn Khalid (d. 274 or 280/887 or 893); Al-Mahasin, al-Matba‘at al-Haydariyyah, Najaf, 1384.

AL-BAYHAQI, Ibrahim ibn Muhammad (386-470/996-1077), Al-Mahasin wa al-Masawi, Beirut.

AL-BAYHAQI, Zayd ibn Muhammad Hilyat al-Ashraf, Egypt. AL-BUKHARI Sahih, Egypt.

AL-DAYLAMI, al-Hassan ibn al-Hassan (8th/14th century), Irshad al-Qulub ila al-qawab, Beirut. A‘lam al-Din

AL DHAHABI, Muhammad ibn Ahmad (d. 748/1348), Mizan al-I‘tidal fi Naqd al-Rijal, Cairo 1382

AL-DINAWARI, Abu Hanifah (d. 290/903) Al-Akhbar al-Tiwal, ed. ‘Abd al-Mun‘im ‘Amir and Dr. Jamal al-Din al-Shayyal, Cairo, 1960

AL-FATTAL, al-Nishaburi (d. 508/1114), Rawdat al-Wa’izin, Najaf, 1384 A.H.

FURAT AL-KUFI, Ibn Ibrahim ibn Furat (3rd/9th century), Tafsir Furat al-Kufi, al-Matba‘at al-Haydariyyah, Najaf.

AL-GHAZALI (d. 505/1111), Ihya’ ‘ulUm al-Din, Matba‘at al-’Istiqsmah, Cairo.

AL-HAFFAR, Abul-Fath Hilal ibn Muhammad ibn Ja‘far (d. 414/1023) Al-Amali, Al-Insaf.

AL-HAKIM al-Nishaburi (c. 321-405/933-1014), al-Mustadrak ‘ala al- Sahihayn, Cairo.

AL-HARRANI, Ibn Shu‘bah (d. 380/990), Tuhaf al-‘Uqul, Mu’assasat al-’A‘lami li al-Matbu‘at [Al-A’lami Foundation for Publications], Beirut, Lebanon.

AL-HARAWI, Abu ‘Ubaydah Ahmad ibn Muhammad (d. 401/1010), Al-Jam‘ bayn al-Gharibayn, manuscript in al-Maktabat al-Zahiriyyah, Damascus, No. 5 lughah/1588/50.

AL-HAYTHAMI, Nur al-Din ‘Ali ibn Abi Bakr (d. 807/1404), Majma‘ al-Zawa’id wa Manba‘ al-Fawa’id.

AL-HIMYARI, Abul-‘Abbas ‘Abd-Allah ibn Ja‘far al-Qummi (d. after 290/903), Qurb al-Isnad, al-Matba‘at al-Haydariyyah, Najaf.

AL-HURR AL-‘AMILI, Muhammad ibn al-Hassan (1032-1104/1622- 1692), Wasa’il al-Shi‘ah, Tehran, 1383.

Amal al-’Amil, Najaf. AL-HUSARI, Zahr al-’Adab, Cairo.

IBN ‘ABD AL-BARR (d. 463/1070), Al-Isti’ab, Egypt. Jami‘ Bayan al-‘Ilm wa Fadlih, Cairo.

IBN ‘ABD RABBIH al-Maliki (d. 328/939), Al-’Iqd al-Farid, al-Matba‘at al-Azhariyyah, Cairo, 1321. (Egypt, 1293).

IBN ABI AL-Hadid (d. 655/1257), Sharh Nahj al-Balagha, Egypt, 1329. Al-Hikam al-Manthurah.

IBN ‘ASAKIR (499-571/1105-1175),

Tarikh Dimashq, manuscript in al-Maktabat al-Zahiriyyah [Zahiriyyah Library], Damascus, Syria.

IBN A‘THAM, Abu Muhammad Ahmad al-Kufi (d. 314/926), Al-Futuh, Hyderabad, India 1388 A.H.

IBN AL-’ATHIR, ‘Izz al-Din Abul-Hassan ‘Ali (d.630/1233), Usd al- Ghabah, Bulaq, Egypt.

Al-Kamil fi al-Ta’rikh, Beirut.

IBN AL-’ATHIR, Majd al-Din Abul-Sa‘dat al-Mubarak (d. 606/1210), Al-Nihaya fi gHarib Al-Hadith wa al-Athar, Cairo.

IBN DA’B, ‘Isa ibn Yazid ibn Bakr ibn Da’b, Kitab Ibn Da’b, quoted in al-Saduq, Al-Thiqal, 114 and al-Majlisi, Bihar al-Anwar, IX, 450.

IBN DURAYD, Abu Bakr Muhammad ibn al-Hassan al-’Azdi al-Baqri (d. 321/933), Al-Ishtiqaq, ed. by ‘Abd al-Salam Harun, Matba‘at al-Sunnat al-Muhammadiyyah; Cairo,1378.

Al-Mujtana, Al-Mu’talif wa al-Mukhtalif.

IBN AL-FAQIH, Abu Bakr Ahmad ibn Ibrahim al-Hamdani (d. 300/912),

Al-Buldan, Leiden,1885.

IBN HAJAR al-‘Asqalani (d. 852/1448), Al-Isabah,

Lisan al-Mizan, Beirut.

IBN HUDHAYL, Abul-Hassan ‘Ali, ‘Ayn al-Adab wa al-Siyasah, in al- Watwat’s Ghurar al-Haqa’iq, Egypt,1318.

IBN AL-JAWZI, Abul-Faraj (d. 597/1200), Talbis Iblis, Cairo, Safwat al-qafwah, Halab, 1389. Al-Muntazim, Cairo.

IBN KATHIR, Isma‘il ibn ‘Umar (d. 774/1372), Al-Bidayah wa al-Nihayah, Cairo.

IBN KHALLIKAN (608-681/1211-1282) Wafayat al-A‘yan, ed. shaikh Muhammad Muhyi al-Din ‘Abd al-Hamid, Cairo.

IBN MISKAWAYH (d. 421/1030), Tajarib al-’Umam. IBN AL-MU‘TAZZ, ‘Abd-Allah al-‘Abbasi (d. 296/908),

Al-Badi‘, ed. by Muhammad ibn al-Mun‘im al-Khafaji, Cairo.

IBN AL-NADIM, Muhammad ibn Ishaq (d. 438/1046), Al-Fihrist, Tehran.

IBN QUBBAH al-Razi (late 3rd & early 4th century), Al-Insaf fi al-Imama.

IBN QUTAYBAH al-Dinawari (d. 276/889), Al-Ma‘arif, Dar al-Kutub al-Miqriyyah, Cairo.

Gharib Al-Hadith, manuscript (No. 1571) in al-Maktabat al-Zahiriyyah, Damascus.

‘Uyun al-Akhbar, Dar al-Kutub al-Misriyyah, Cairo,1925.

Al-Imama wa al-Siyasah, ed. Mustafa al-Halabi al-Babi, Cairo, 1377.

IBN QUBBAH al-Razi, Abu Ja‘far Muhammad ibn ‘Abd al-Rahman (early 4th/10th century), Al-Insaf fi al-Imama.

IBN SA‘D, al-Khatib al-Waqidi (d. 230/844), Al-Tabaqat al-Kubra, Leiden, Germany.

IBN SALAM, Abu ‘Ubayd al-Qasim al-Harawi (d. 223/838), Gharib al- Hadith, two manuscripts of it exist, one at al-Maktabat al-Mahmudiyyah, al-Madinah, dated 1106, and the other in the library of Shaykh al-Islam ‘Arif Hikmat in the same city, dated 666.

IBN SHAHR ASHUB (d. 588/1192), Manaqib Al Abi Talib, Iran. Ma‘alim al-‘Ulama’, Najaf.

IBN SHAKIR (d. 457/1065), Fawat al-Wafayat, Egypt.

IBN SHAMS al-Khilafah, Ja‘far (543-622/1148-1225), al-’Adab, Matba‘at al-Sa‘adah, Cairo.

IBN AL-SABBAGH al-Maliki (d. 8S5/1451), Al-Fusul al-Muhimmah, al-Najaf al-Ashraf, Iraq.

IBN TALHAH al-Shafi‘i, Kamal al-Din Muhammad (d. 652/1254), Matalib al-Sa’ul, Al-Najaf al-Ashraf.

IBN TAWUS, al-Sayyid ‘Ali (d. 664/1265), Al-Yaqin, Al-Najaf al- Ashraf, Kashf al-Mahajjah,

Faraj al-Mahmum.

IBRAHIM ibn al-Hussain ibn Dizil al-Muhaddith (d. 281/894), Siffin.

IBRAHIM ibn al-Sari ibn Sahl al-Nahwi (d. 311/923), Al-’Amali.

AL-’IBSHIHI, Baha’ al-Din Muhammad(d. 850/1446), Al-Mustatraf fi kull fann musta~raf, Egypt.

AL-’IRBILI, Baha’ al-Din ‘Ali ibn ‘Isa (d. 692/1293), Kashf al-Ghummah, Al-Najaf al-Ashraf.

AL-’ISKAFI, Abu Ja‘far Muhammad ibn ‘Abd-Allah (d. 240/854), Naqd al‘Uthmaniyyah.

ISMA‘IL ibn Musa ibn Ja‘far al-Saduq (2nd/8th century), Al-Ja‘fariyyat (or al-’Ash‘athiyyat).

AL-JAHISHYARI, Abu ‘Abd-Allah Muhammad ibn ‘Abdus (d. 331/942),

Al-Wuzara’ wa al-Kuttab, 1st ed. Egypt. AL-JAHIZ, Abu ‘Uthman (d. 255/869),

Al-Bukhala’, Beirut.

Al-Bayan wa al-Tabyin, al-Matba‘at al-‘Ilmiyyah, Cairo, 1311 A.H., Al-Hayawan, Beirut.

Al-Rasa’il, ed. ‘Abd al-Salam Harun, Cairo.

Al-Mi’at al-Mukhtarah min Kalam al-Imam (as), printed several times in Iran and Lebanon; for existing manuscripts, see ‘Abd al-Zahra’, I, 61.

Al-Mahasin wa al-’Addad, Cairo.

AL-JALLUDI, ‘Abd al-‘Aziz ibn Yahya al-Baqri (d. 332/943), al-Malahim.

al-Siffin.

AL-JAWHARI, Ahmad ibn ‘Abd al-’Aziz (d. 262/875), Ziyadat al-Saqifah.

Al-Saqifah.

AL-JAWHARI, Isma‘il ibn Hammad (d. 395/1004), al-Sihah.

AL-JAZA’IRI, Ni‘mat-Allah (d. 1112/1700),

Al-’Anwar al-Nu‘maniyyah, Iran.

AL-JUHANI, Zayd ibn Wahb (d. 96/714), Khutab Amir al-Mu’minin ‘alayhi al-salam.

AL-KALBI, Abul-Mundhir Hisham ibn Muhammad (d. 204 or 206/819 or 821),

Jamharat al-’Ansab.

Khutab ‘Ali karram Allah Wajhah.

AL-KARAJAKI, Abul-Fath Muhammad ibn ‘Ali (d. 449/1057), Kanz alfawa’id, Iran, 1323.

Ma‘dan al-Jawahir, ed. al-Sayyid Ahmad al-Hussaini, Qumm. Al-Ta‘ajjub.

KASHIF AL GHITA’, al-Shaykh Hadi, Madarik Nahj al-balaghah, al-Najaf al-Ashraf.

AL-KASHSHI, Abu ‘Amr Muhammad ibn ‘Umar ibn ‘Abd al-‘Aziz (d.368/ 978),

Rijal al-Kashshi, Al-Najaf al-Ashraf.

AL-KHAZZAZ, ibn Khalid al-Kufi (d. 310/922), Khutab Amir al-Mu’minin.

AL-KHWANSARI,

Rawdat al-jannat, lithograph.

AL-KHUZA‘I, Na‘im ibn Hammad (d. 228/842), Kitab al-Fitan.

AL-KHU’I, Habib-Allah,

Minhaj al-Bara‘ah, 1st. ed., lithograph, Iran.

AL-KHWARAZMI, al-Khatib (316-383/928-993)

Al-Manaqib, Al-Najaf al-Ashraf.

Maqtal al-Hussain, Matba‘at al-Zahra’, al-Najaf al-Ashraf.

AL-KINDI, Abu ‘Amr Muhammad ibn Yusuf (d. 350/961), Al-Wulat wa al-Qudat, Cairo.

AL-KULAYNI, Muhammad ibn Ya‘qub (d. 329/940),

Al-Kafi (Usul and Furu‘), Dar al-Kutub al-Islamiyyah, Tehran, 1381 A.H.

Rawdat al-Kafi, Al-Najaf al-Ashraf, 1385. Al-Rasa’il.

AL-MADA’INI, Abul-Hassan ‘Ali ibn al-Hussain (d. 225/839),

Al-Jamal, Siffin.

Al-Khawarij. Al-Futuh.

Khutab ‘Ali (as) wa kutubuhu ila ‘ummalih.

AL-MAHMUDI

Nahj al-Sa‘adah fi mustadrak Nahj al-Balagha, Al-Najaf al-Ashraf.

AL-Majlis (1037-1110/1627-1698),

Bihar al-Anwar, al-Matba‘at al-Islamiyyah, Tehran. Tanqih al-Maqal, Al-Najaf al-Ashraf.

AL-MAMATIRI,

Nuzhat al-Absar.

AL-MARZABANI, Muhammad ibn ‘Imran (d. 384/994), Al-Muniq.

MAS‘ADAH ibn Sadaqah (2nd/8th century),

Khutab Amir al-Mu’minin (as) narrated from Imam al-Sadiq (as).

AL MAS‘UDI, ‘Ali ibn al-Hussain (as) (d. 333 or 345/944 or 956), Ithbat alwaqiyyah, Al-Najaf al-Ashraf.

Muruj al-Dhahab, ed. al-Shaykh Muhammad Muhyi al-Din ‘Abd al-

Hamid, Cairo.

AL-MAWARDI (d. 450/1058),

Adab al-Dunya wa al-Din, Egypt. A‘lam al-Nubuwwah, Cairo.

AL-MAYDANI (d. 518/1124),

Majma‘ al-Amthal, ed. al-Shaykh Muhammad Muhyi al-Din ‘Abd al-Hamid, Cairo.

AL-MUBARRAD, Abul-‘Abbas Muhammad ibn Yazid al-’Azdi al-Baqri (d. 285/898),

Al-Kamil, Dar al-‘Ahd al-Jadid, Cairo.

Al-Fadil, ed. ‘Abd al-‘Aziz al-Maymani, Dar al-Kutub al-Miqriyyah; Cairo; 1375/1956.

Al-Muqtadab.

AL-MUFID, Muhammad ibn Muhammad ibn al-Nu‘man (d. 413/1022), Al-Ikhtilaq, Iran, 1379.

Al-’Amali (or al-Majalis), al-Matba‘at al-Haydariyyah Al-Najaf al- Ashraf, 1369.

Al-Irshad, lithograph, Iran (Iran, 1299)

Al-Fusul al-Mukhtarah min al-‘Uyun wa al-Mahasin, Al-Najaf al- Ashraf, 1367 A.H.

Al-Jamal, al-Matba‘ah al-Haydariyyah, al-Najaf al-Ashraf, 1368 (Al- Najaf al-Ashraf, undated).

Al-Maqna‘ah.

AL MUFADDAL ibn Muhammad al-Zabbi (d. 168/784), Al-Amthal.

MUHAMMAD ibn ‘Abd al-Wahhab (d. 1206/1792), Risalah uqul al-’Iman, al-Matba‘at al-Salafiyyah, Cairo.

MUHAMMAD ibn Habib al-Baghdadi (d. 245/859),

Asma’ al-mughtalin min al-’ashraf fi al-Jahiliyyah wa al-Islam, ed. ‘Abd al-Salam HarUn, Cairo, 1374.

Al-Amali.

MUHAMMAD ibn Qasim ibn Ya‘qub (d. 940/1460), Ruwad al-’akhyar, Cairo, 1307.

AL-MURTA¬A, ‘Ali ibn al-Hussain (as) (d. 436/1044), Al-’Amali (or Ghurar alfawa’id), Egypt, 1325.

Ajwibat al-Masa’il al-Tarabulusiyyah, manuscript.

Al-Shafi, Iran.

MUSLIM,

Sahih, Egypt.

AL-MUTTAQI, ‘Ali ibn Husam al-Din al-Hindi (882-975/1477-1567), Kanz al-‘Ummal

AL-NAJASHI (372-450/982-1058),

Rijal al-Najashi, Al-Najaf al-Ashraf.

AL-NASA’I (d. 303/915),

al-Khaqa’iq, Al-Najaf al-Ashraf.

NASR ibn Muzahim (d. 202/817),

Siffin, ed. ‘Abd al-Salam Harun, Egypt, (Iran, 1300) Khutab ‘Ali (as)

AL-NU‘MANI, Muhammad ibn Ibrahim, Ibn Abi Zaynab (4th/l0th century),

Kitab al-Ghaybah, lithograph, Iran, 1317.

AL-Nuri (d.1320/1902),

Mustadrak al-Wasa’il, Tehran.

Al-Sahifat al-‘Alawiyyat al-Thaniyah, Iran,1311. Riyad al-Salihin.

AL-NUWAYRI (677-732/1278-1332),

Nihayat al-Arab fi al-Funun wa al-Adab, Dar al-Kutub al-Miqriyyah, Cairo.

AL-QA-I AL-NU‘MAN, Abu Hanifah ibn Muhammad (d. 363/973), Da‘a’im al-’Islam, ed. A.A.A. Faydi, Dar al-Ma‘arif, Cairo, 1383/ 1963. Khutab Amir al-Mu’minin (as).

Ikhtilaf Usul al-Mathahib, ed. Muqtafa Ghalib, Beirut, 1393. Al-Himmah fi Ma‘rifat al-A’immah, Cairo.

AL-QALAQSHANDI (756-821/1355-1418), Subh al-Aisha, Dar al-Kutub al-Misriyyah, Cairo.

AL-QALI, Abu ‘Ali Isma‘il ibn al-Qasim al-Baghdadi (d. 356/967), Al-Amali, Dar al-Kutub al-Miqriyyah, Cairo.

Dhayl amali al-Qali, Dar al-Kutub al-Miqriyyah, Cairo.

AL-QAZI AL-QUZA‘i, Abu ‘Abd-Allah Muhammad ibn Salamah ibn Ja‘far al-Shafi‘i (d. 454/1062),Dustur Ma‘alim al-Hikam, ed. Jamil al-‘Azm, Cairo.

AL-QUMMI, ‘Ali ibn Ibrahim (3rd/9th century), Tafsir al-Qummi, Al-Najaf al-Ashraf.

AL-QUNDUZI (d. 1294/1877)

Yanabi‘ al-Mawaddah, 1st ed. al-’Astanah [Istanbul].

AL-SHARiF AL-RAZI (359-406/970-1015),

Talkhiq al-Bayan, ed. Muhammad ‘Abd al-Ghani Hassan, Cairo. Haqa’iq al-Ta’wil, Al-Najaf al-Ashraf.

Khaqa’is al-A’immah, Al-Najaf al-Ashraf, Al-Majazat al-Nabawiyyah, Cairo.

Diwan al-Radi, 1st ed, Cairo.

AL-RAGHIB al-Isfahani (d.502/1108), Mufradat al-Qur’an, Cairo.

Muhadarat al-’udaba’, al-Matba‘at al-Sharqiyyah, Cairo.

AL RAWANDI, Qutb al-Din (d. 573/1177), Al-Da‘wat.

Sharh Nahj al-Balagha. Al-Khara’ij wa al-Jara’ih.

AL-RAZI, Fakhr al-Din (d. 606/1209), al-Tafsir al-kabir, Cairo.

Imam AL-RIZA (as) (148-203/765-818),

Sahifat Imam al Rida (as), Beirut.

AL-SADUQ, Muhammad ibn ‘Ali ibn al-Hussain ibn Musa ibn Babawayh al-Qummi (d. 380/990), al-’Amali, Iran.

Ikmal al-Din wa itmam al-ni‘mah, lithograph, Iran. Al-Tawhid, Buzarjumehri, Tehran, 1375.

Al-Khfiqal, lithograph, Tehran,1374.

‘Ilal al-Shara’i‘, Al-Najaf al-Ashraf. ‘Uyun akhbar al-Rida (as), Qumm, Iran. Ma‘ani al-Akhbar, Tehran, 1379.

Man la Yahduruhu al-Faqih, ed. al-Sayyid Hassan al-Khurasani, Al-

Najaf al-Ashraf,

Thawab al-A‘mal, manuscript dated 1117 H.

AL-SAFADI

Al-Wafi bi al-Wafayat, Beirut.

AL-SAFFAR, Abu Ja‘far Muhammad ibn al-Hassan al-Qummi (d.290/903),

Basa’ir al-Darajat, Tabriz, 1381.

SAFWAT, Ahmad Zaki, Jamharat Rasa’il al-Arab, Cairo. Jamharat Khutab al-Arab, Cairo.

AL-SARRAJ, Abu Naqr (d. 378/988),

Al-Luma‘, Beirut.

AL-SAMAHIJI,

Al-Sahifat al-‘Alawiyyah al-’Ula

AL-SHA‘BI, Abu ‘Amir (d. c105/723),

Al-Shura

AL-SHAFI‘I, Muhammad ibn Idris (d.204/819),Kitab al-Umm.

SIBT ibn Al-Jawzi (581-654/1186-1257),

Tadhkirat al-Khawaqq, Al-Najaf al-Ashraf.

AL-SHA‘IRI, Taj al-Din Muhammad ibn Muhammad (6th/12th century), Jami‘ Al-’akhbar, al-Matba‘at al-Haydariyyah, Al-Najaf al-Ashraf.

AL-SIJISTANI, Abu Hatim Sahl ibn Muhammad (d. 255/869), Al-Mu‘ammirun wa al-Waqaya, ed. ‘Abd al-Mun‘im ‘Amir, Dar Ihya’ al-Kutub al-Arabiyyah, Cairo.

SULAYM ibn Qays (lst/7th century),

Kitab Sulaym ibn Qays, al-Matba‘at Al-Haydariyyah, Al-Najaf al- Ashraf.

AL-SAYYUTI (d. 911/1505),

Tarikh al-Khulafa’, Cairo.

AL-TABARI, Muhammad ibn Jarir (d. 310/922),

Tarikh al-Rusul wal-Muluk, al-Matba‘at Al-Hussainiyyah, Cairo (Egypt, 1326).

AL-TABARI, Muhibb al-Din (d. 694/1294), al-Riyad al-nadirah, Cairo.

Basharat al-Muqtafa, Al-Najaf al-Ashraf.

AL-TABARI, Muhammad ibn Jarir (4th century Shi‘i scholar), Al-Mustarshid fi al-Imamah, Al-Matba‘at al-Haydariyyah, Al-Najaf al- Ashraf.

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• 1. In the atmosphere that had been created soon after the Prophet (S), Ahl al-Bayt (as) (members of his family) had no course except to remain secluded resulting in the world’s continued ignorance of their real qualities and being acquainted with their teachings and attainments. To belittle them and keep them away from authority has been considered as the greatest service to Islam.

  If Othman’s open misdeeds had not given a chance to the Muslims to wake up and open their eyes there will have been no question of allegiance to Imam Ali ibn Abu Talib (as) and temporal authority will have retained the same course as it had so far followed. But all those who could be named for the purpose had no courage to come forward because of their own shortcomings while Mu`awiyah was sitting in his capital away from the center.

  In these circumstances there was none except Imam Ali ibn Abu Talib (as) who could be looked at. Consequently people’s eyes hovered around him and the same common people who, following the direction of the wind, had been swearing allegiance to others jumped at him for swearing allegiance. Nevertheless, this allegiance was not on the count that they regarded his Caliphate as from Allah and him as an Imam (The Divine Leader) to obey as obligatory. It was rather under their own principles which were known as democratic or consultative.

  However, there was one group who was swearing allegiance to him as a religious obligation regarding his Caliphate as determined by Allah. otherwise, the majority regarded him a ruler like the other Caliphs and as regarding precedence, on the fourth status, or at the level of the common men after the three caliphs. Since the people, the army and the civil servants had been impressed by the beliefs and actions of the previous rulers and immersed in their ways whenever they found anything against their liking they fretted and frowned, evaded war and were ready to rise in disobedience and rebellion.

  Furthermore, just as among those who fought in jihad on the side of the Prophet (S), there were some seekers of this world and others of the Hereafter. Now, in the same way, there was no dearth of worldly men who were, in appearance, with Imam Ali ibn Abu Talib (as) but actually they had connections with Mu`awiyah who has promised some of them positions and had extended to others temptation of wealth. To hold them as Shi`as of Imam Ali ibn Abu Talib (as) and to blame Shi`ism for this reason is closing the eyes to facts because the beliefs of these people will be the same as of those who regarded Imam Ali ibn Abu Talib (as) fourth in the series. Ibn Abul-Hadid throws light on the beliefs of these persons in clear words:

  Whoever observes minutely the events during the period of Caliphate of Imam Ali ibn Abu Talib (as) will know that Imam Ali ibn Abu Talib (as) had been brought to bay because those who knew his real status were very few. The swarming majority did not bear that belief about him which was obligatory to have. They gave precedence to the previous Caliphs over him and held that the criterion of precedence was Caliphate. In this matter, those coming later followed the predecessors and argued that if the predecessors had not the knowledge that the previous Caliphs had precedence over Imam Ali ibn Abu Talib (as) they will not have preferred them to him.

  Rather, these people knew and took Imam Ali ibn Abu Talib (as) as a citizen and subject. Most of those who fought in his company did so, on grounds of prestige or Arab partisanship, not on the ground of religion or belief, as we read on p. 72, Vol. 1 of Sharh Nahjul-Balagha.

  ii In the atmosphere that had been created soon after the Prophet (S), Ahl al-Bayt (as) (members of his family) had no course except to remain secluded resulting in the world’s continued ignorance of their real qualities and being acquainted with their teachings and attainments. To belittle them and keep them away from authority has been considered as the greatest service to Islam.

  If Othman’s open misdeeds had not given a chance to the Muslims to wake up and open their eyes there will have been no question of allegiance to Imam Ali ibn Abu Talib (as) and temporal authority will have retained the same course as it had so far followed. But all those who could be named for the purpose had no courage to come forward because of their own shortcomings while Mu`awiyah was sitting in his capital away from the center. In these circumstances there was none except Imam Ali ibn Abu Talib (as) who could be looked at. Consequently people’s eyes hovered around him and the same common people who, following the direction of the wind, had been swearing allegiance to others jumped at him for swearing allegiance. Nevertheless, this allegiance was not on the count that they regarded his Caliphate as from Allah and him as an Imam (The Divine Leader) to obey as obligatory.

  It was rather under their own principles which were known as democratic or consultative. However, there was one group who was swearing allegiance to him as a religious obligation regarding his Caliphate as determined by Allah. otherwise, the majority regarded him a ruler like the other Caliphs and as regarding precedence, on the fourth status, or at the level of the common men after the three caliphs. Since the people, the army and the civil servants had been impressed by the beliefs and actions of the previous rulers and immersed in their ways whenever they found anything against their liking they fretted and frowned, evaded war and were ready to rise in disobedience and rebellion. Furthermore, just as among those who fought in Uuuad on the side of the Prophet (S), there were some seekers of this world and others of the Hereafter. Now, in the same way, there was no dearth of worldly men who were, in appearance, with Imam Ali ibn Abu Talib (as) but actually they had connections with Mu`awiyah who has promised some of them positions and had extended to others temptation of wealth.

  To hold them as Shi`as of Imam Ali ibn Abu Talib (as) and to blame Shi`ism for this reason is closing the eyes to facts because the beliefs of these people will be the same as of those who regarded Imam Ali ibn Abu Talib (as) fourth in the series. Ibn Abul-Hadid throws light on the beliefs of these persons in clear words:

  Whoever observes minutely the events during the period of Caliphate of Imam Ali ibn Abu Talib (as) will know that Imam Ali ibn Abu Talib (as) had been brought to bay because those who knew his real status were very few. The swarming majority did not bear that belief about him which was obligatory to have. They gave precedence to the previous Caliphs over him and held that the criterion of precedence was Caliphate.

  In this matter, those coming later followed the predecessors and argued that if the predecessors had not the knowledge that the previous Caliphs had precedence over Imam Ali ibn Abu Talib (as) they will not have preferred them to him. Rather, these people knew and took Imam Ali ibn Abu Talib (as) as a citizen and subject. Most of those who fought in his company did so on grounds of prestige or Arab partisanship, not on the ground of religion or belief, as we read on p. 72, Vol. 1 of Sharh Nahjul-Balagha.