16
righteous (1) and ascetic (2). It has, however, been said that this accusation was a lie against him. No one has transmitted (3) from him (4) that he disparaged Abū Bakr or ʿUmar, let alone that he doubted the legitimacy of their caliphates. A group among the early Shia were accused (5) (* of preferring ʿAlī to ʿUthmān (6); yet no one among the early Shia was accused of preferring ʿAlī to Abū Bakr and ʿUmar. Rather, most of the early Shia *) (7) who loved ʿAlī preferred Abū Bakr and ʿUmar to him (8). There was, however, a group among them who preferred him (9) to ʿUthmān.
During the civil strife, people split into two parties: one supporting ʿUthmān and the other supporting ʿAlī. Not everyone who fought alongside ʿAlī preferred him to ʿUthmān; indeed, many of them preferred ʿUthmān to him, as is the position of the rest of Ahl al-Sunnah.
(1) *Sālihan* (“righteous”) is an addition in R, H, and S.
(2) Abū Abd Allāh al-Hasan ibn Sālih ibn Hayy al-Hamdānī al-Thawrī al-Kūfī was a jurist, hadith scholar, and theologian. He was the leader of the Sālihiyya, a Zaydī sect. Its doctrine was identical to that of the Butriyya, the followers of Kathīr al-Nawwā al-Abtar. Al-Hasan ibn Sālih was born in 100 AH and died in 168 AH. Al-Asharī classified the two as a single sect, which he called the Butriyya. He states that they “claim that Alī was the best person after the Messenger of Allah—peace and blessings be upon him—and the most entitled to the imamate; that the pledges of allegiance to Abū Bakr and Umar were not mistaken, because Alī relinquished the matter to them; and that they suspend judgment regarding Uthmān and his killers, without venturing to declare him an unbeliever.” For his biography and views, see *Tahdhīb al-Tahdhīb*, 2/285–289; *Mīzān al-Itidāl*, 1/496–499; *al-Alām*, 2/208; *Maqālāt al-Islāmiyyīn*, 1/136–138; *al-Milal wa-al-Nihal*, 1/142–143; and *al-Farq bayna al-Firaq*, pp. [0–9]4–25.
(3) “No one has transmitted”: thus in N and M. All other manuscripts read: “No one has said.”
(4) “From him” is omitted from A and B.
(5) N, M, A, and B read: “and they,” which is a textual corruption.
(6) “Alī over Uthmān”: thus in S. All other manuscripts read: “Uthmān over Alī.”
(7) Omitted from A and B.
(8) A and B read: “and they prefer [Abū Bakr and Umar] to him,” which is incorrect.
(9) A and B read: “they prefer him.”
صَالِحًا
(١)
زَاهِدًا
(٢)
،
وَقِيلَ:
إِنَّ ذَلِكَ كَذِبٌ عَلَيْهِ، وَلَمْ يَنْقُلْ
(٣)
أَحَدٌ عَنْهُ
(٤)
: إِنَّهُ طَعَنَ فِي أَبِي بَكْرٍ وَعُمَرَ، فَضْلًا عَنْ أَنْ يَشُكَّ فِي إِمَامَتِهِمَا. وَاتُّهِمَ
(٥)
طَائِفَةٌ مِنَ الشِّيعَةِ الْأُولَى
(* بِتَفْضِيلِ عَلِيٍّ عَلَى عُثْمَانَ (٦)
، وَلَمْ يُتَّهَمْ أَحَدٌ مِنَ الشِّيعَةِ الْأُولَى بِتَفْضِيلِ عَلِيٍّ عَلَى أَبِي بَكْرٍ وَعُمَرَ، بَلْ كَانَتْ عَامَّةُ الشِّيعَةِ الْأُولَى *)
(٧)
الَّذِينَ يُحِبُّونَ عَلِيًّا يُفَضِّلُونَ عَلَيْهِ
(٨)
أَبَا بَكْرٍ وَعُمَرَ، لَكِنْ كَانَ فِيهِمْ طَائِفَةٌ تُرَجِّحُهُ
(٩)
عَلَى عُثْمَانَ،
وَكَانَ النَّاسُ فِي الْفِتْنَةِ صَارُوا شِيعَتَيْنِ:
شِيعَةً عُثْمَانِيَّةً، وَشِيعَةً عَلَوِيَّةً. وَلَيْسَ كُلُّ مَنْ قَاتَلَ مَعَ عَلِيٍّ كَانَ يُفَضِّلُهُ عَلَى عُثْمَانَ، بَلْ كَانَ كَثِيرٌ مِنْهُمْ يُفَضِّلُ عُثْمَانَ عَلَيْهِ، كَمَا هُوَ قَوْلُ سَائِرِ أَهْلِ السُّنَّةِ.
(١) صَالِحًا: زِيَادَةٌ فِي (ر) ، (هـ) ، (ص) .
(٢) أَبُو عَبْدِ اللَّهِ الْحَسَنُ بْنُ صَالِحِ بْنِ حَيٍّ الْهَمْدَانِيُّ الثَّوْرِيُّ الْكُوفِيُّ، كَانَ فَقِيهًا مُحَدِّثًا مُتَكَلِّمًا، وَهُوَ رَأْسُ فِرْقَةِ الصَّالِحِيَّةِ مِنَ الزَّيْدِيَّةِ، وَقَوْلُهَا وَفِرْقَةُ الْبُتْرِيَّةِ أَصْحَابُ كَثِيرِ النَّوَى الْأَبْتَرِ قَوْلٌ وَاحِدٌ. وُلِدَ الْحَسَنُ بْنُ صَالِحٍ سَنَةَ ١٠٠ وَتُوُفِّيَ سَنَةَ ١٦٨ وَجَعَلَهُمَا الْأَشْعَرِيُّ فِرْقَةً وَاحِدَةً سَمَّاهَا الْبُتْرِيَّةَ، وَيَقُولُ عَنْهُمْ إِنَّهُمْ: " يَزْعُمُونَ أَنَّ عَلِيًّا أَفْضَلُ النَّاسِ بَعْدَ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَأَوْلَاهُمْ بِالْإِمَامَةِ، وَأَنَّ بَيْعَةَ أَبِي بَكْرٍ وَعُمَرَ لَيْسَتْ بِخَطَأٍ، لِأَنَّ عَلِيًّا تَرَكَ ذَلِكَ لَهُمَا، وَيَقِفُونَ فِي عُثْمَانَ وَفِي قَتَلَتِهِ، وَلَا يُقْدِمُونَ عَلَيْهِ بِإِكْفَارٍ ". انْظُرْ عَنْهُ وَعَنْ آرَائِهِ: تَهْذِيبَ التَّهْذِيبِ ٢/٢٨٥ - ٢٨٩؛ مِيزَانَ الِاعْتِدَالِ ١/٤٩٦ - ٤٩٩؛ الْأَعْلَامَ ٢/٢٠٨؛ مَقَالَاتِ الْإِسْلَامِيِّينَ ١/١٣٦ - ١٣٨؛ الْمِلَلَ وَالنِّحَلَ ١/١٤٢ - ١٤٣ الْفَرْقَ بَيْنَ الْفِرَقِ، ص [٠ - ٩] ٤ - ٢٥.
(٣) وَلَمْ يَنْقُلْ: كَذَا فِي (ن) ، (م) وَفِي سَائِرِ النُّسَخِ: وَلَمْ يَقُلْ.
(٤) عَنْهُ: سَاقِطَةٌ مِنْ (أ) ، (ب) .
(٥) ن، م، أ، ب: وَأَنَّهُمْ، وَهُوَ تَحْرِيفٌ.
(٦) عَلِيٍّ عَلَى عُثْمَانَ: كَذَا فِي (ص) . وَفِي سَائِرِ النُّسَخِ: عُثْمَانَ عَلَى عَلِيٍّ.
(٧) سَاقِطٌ مِنْ (أ) ، (ب) .
(٨) أ، ب: وَيُفَضِّلُونَ عَلَيْهِ، وَهُوَ خَطَأٌ.
(٩) أ، ب: يُرَجِّحُونَهُ.