16
fill this house with gold for me (1), on condition that I lie about Ali, [they would give it to me; but, by Allah, I would not] ever lie about him). A fuller version of these words has been narrated from him, extending beyond this; however, (2) it is more likely that the additional material consists of someone else’s words.
Thus, [Abū Hafs ibn] Shāhīn narrated in his book al-Latīf fī al-Sunnah (3): “Muhammad ibn [Abī] al-Qāsim (5) ibn Hārūn narrated to us (4): Ahmad ibn al-Walīd al-Wāsitī narrated to us: Jafar [ibn Nusayr al-Tūsī al-Wāsitī] narrated to me, from Abd al-Rahmān ibn Mālik ibn Mighwal, from his father, who said:
“Al-Shabī said to me (6):
(I warn you against these doctrines (7) [that lead astray, the worst of which are those of the Rāfidah]. They did not enter Islam out of desire or fear, but rather out of hatred for the Muslims and hostility toward them. Ali—may Allah be pleased with him—burned some of them with fire (8) and banished others to various lands. Among those he banished were Abd Allah ibn Saba, a Jew from among the Jews of Sanaa, whom he banished to Sabāt; and Abd Allah ibn Yasār, whom he banished to Khāzir (9).
(1) “for me” is absent only from B.
(2) A, L, and B read: “the statement from him in fuller form; however”. The adopted reading is from N and M.
(3) A, L, and B read: *al-Lutf fī al-Sunnah*; M reads: *al-Latīf fī al-Sunniyyah*. Ibn Shāhīn was Abū Hafs Umar ibn Ahmad ibn Uthmān ibn Ahmad al-Baghdādī, who died in 385 AH. For his biography, see al-Dhahabī, *Tadhkirat al-Huffāz*, 3:183–184; Sezgin, M [0–9], vol. [0–9], pp. 425–427.
(4) N and M read: “and he narrated”.
(5) N and M read: “Muhammad ibn al-Qāsim”.
(6) “to me” is an addition found in N.
(7) B alone reads: “I warn you against the adherents of these doctrines.”
(8) “with fire” is absent from A and B.
(9) A and L read: “Khāriz”; N: “Hādir”; M: “Hādin”. Al-Hasan ibn Mūsā al-Nawbakhtī, one of the leading Shīa scholars, states the following in *Firaq al-Shīa* (Istanbul ed., 1931), pp. 19–20:
“When Alī—peace be upon him—was killed, those who remained steadfast in affirming his imamate, holding it to be an obligation imposed by Allah, Mighty and Majestic, and by the Messenger of Allah—peace be upon him—divided into three sects. One sect said: ‘Alī was neither killed nor did he die, and he will neither be killed nor die until he drives the Arabs with his staff and fills the earth with justice, just as it has been filled with wrongdoing and injustice.’ This was the first sect of this community in Islam, after the Prophet—may Allah bless him, grant him peace, and bless his family—to profess the doctrine of *waqf*, holding that its imam had not died. It was also the first group among them to profess *ghuluw* (extremism). This sect is called *al-Sabaiyyah*, the followers of Abd Allāh ibn Saba. He was among those who openly impugned Abū Bakr, Umar, Uthmān, and the Companions and disavowed them, claiming that Alī—peace be upon him—had commanded him to do so. Alī therefore seized him and questioned him about this claim. He admitted it, so Alī ordered that he be killed.
“Several learned associates of Alī—peace be upon him—related that Abd Allāh ibn Saba had been a Jew who embraced Islam and pledged allegiance to Alī—peace be upon him. While still a Jew, he had made this same claim regarding Yūsha ibn Nūn after Moses—peace be upon him. After embracing Islam and following the death of the Prophet—may Allah bless him and his family—he made a similar claim regarding Alī—peace be upon him. He was the first to publicize the doctrine that Alī’s imamate was obligatory, openly disavow his enemies, and openly oppose his adversaries. Hence, opponents of the Shīa have said: ‘The roots of *Rafd* derive from Judaism.’”
Concerning Abd Allāh ibn Saba and the *al-Sabaiyyah*, see *Maqālāt* of al-Asharī, 1:85–86; al-Isfarāyīnī, *al-Tabsīr fī al-Dīn*, pp. 71–72; *al-Farq bayn al-Firaq*, pp. 143–145; *al-Milal wa-l-Nihal*, 1:155–156; and Ihsān Ilāhī Zahīr, *al-Shīa wa-l-Tashayyu*, pp. 67–77, Hūr, Pakistan ed., 1404/1984.
Ibn Tāhir al-Baghdādī states in *al-Farq bayn al-Firaq*, p. 18, that the *al-Sabaiyyah* openly proclaimed their innovation during the lifetime of Alī—may Allah be pleased with him. Some of them said to Alī, “You are God.” Alī burned a group of them and exiled Ibn Saba to Sābāt al-Madāin, which Yāqūt calls Sābāt Kisrā in *Mujam al-Buldān*.
As for Abd Allāh ibn Yasār, he was Abd Allāh ibn Abī Laylā. He is mentioned by al-Dhahabī in *Mīzān al-Itidāl*, 2:527, and by Ibn Hajar in *Lisān al-Mīzān*, 3:379. Neither gives his year of death, and both state that his hadith from Alī is not authentic. Khāzir—with a kasra on the zāy—is a river between Erbil and Mosul, according to Yāqūt.
يَمْلَئُوا لِي
(١)
هَذَا الْبَيْتَ ذَهَبًا عَلَى أَنْ أَكْذِبَ عَلَى عَلِيٍّ
[لَأَعْطَوْنِي، وَوَاللَّهِ مَا]
أَكْذِبُ عَلَيْهِ أَبَدًا) ، وَقَدْ رُوِيَ هَذَا الْكَلَامُ مَبْسُوطًا عَنْهُ أَكْثَرَ مِنْ هَذَا، لَكِنَّ
(٢)
الْأَظْهَرُ أَنَّ الْمَبْسُوطَ مِنْ كَلَامِ غَيْرِهِ.
كَمَا
[رَوَى أَبُو حَفْصِ بْنُ]
شَاهِينَ فِي كِتَابِ اللَّطِيفِ فِي السُّنَّةِ
(٣)
: حَدَّثَنَا
(٤)
مُحَمَّدُ بْنُ
[أَبِي]
الْقَاسِمِ
(٥)
بْنِ هَارُونَ، حَدَّثَنَا أَحْمَدُ بْنُ الْوَلِيدِ الْوَاسِطِيُّ، حَدَّثَنِي جَعْفَرُ
[بْنُ نُصَيْرٍ الطُّوسِيُّ الْوَاسِطِيُّ]
، عَنْ عَبْدِ الرَّحْمَنِ بْنِ مَالِكِ بْنِ مِغْوَلٍ،
عَنْ أَبِيهِ قَالَ:
قَالَ لِي
(٦)
الشَّعْبِيُّ:
(أُحَذِّرُكُمْ هَذِهِ الْأَهْوَاءَ (٧)
[الْمُضِلَّةَ، وَشَرُّهَا الرَّافِضَةُ]
لَمْ يَدْخُلُوا فِي الْإِسْلَامِ رَغْبَةً، وَلَا رَهْبَةً، وَلَكِنْ مَقْتًا لِأَهْلِ الْإِسْلَامِ، وَبَغْيًا عَلَيْهِمْ قَدْ حَرَّقَهُمْ عَلِيٌّ - رَضِيَ اللَّهُ عَنْهُ - بِالنَّارِ
(٨)
، وَنَفَاهُمْ إِلَى الْبُلْدَانِ،
مِنْهُمْ عَبْدُ اللَّهِ بْنُ سَبَأٍ:
يَهُودِيٌّ مِنْ يَهُودِ صَنْعَاءَ نَفَاهُ إِلَى سَابَاطَ، وَعَبْدُ اللَّهِ بْنُ يَسَارٍ نَفَاهُ إِلَى خَازِرَ
(٩)
.
(١) لِي: سَاقِطَةٌ مِنْ (ب) فَقَطْ.
(٢) أ، ل، ب: الْكَلَامُ عَنْهُ مَبْسُوطًا لَكِنَّ. وَالْمُثْبَتُ مِنْ (ن) ، (م) .
(٣) أ، ل، ب: اللُّطْفِ فِي السُّنَّةِ؛ م: اللَّطِيفُ فِي السُّنِّيَّةِ. وَابْنُ شَاهِينَ هُوَ أَبُو حَفْصٍ عُمَرُ بْنُ أَحْمَدَ بْنِ عُثْمَانَ بْنِ أَحْمَدَ الْبَغْدَادِيُّ الْمُتَوَفَّى سَنَةَ ٣٨٥. تَرْجَمَتُهُ فِي: تَذْكِرَةِ الْحُفَّاظِ لِلذَّهَبِيِّ ٣/١٨٣ - ١٨٤؛ سَزْكِينَ م [٠ - ٩] ، ج [٠ - ٩] ، ص ٤٢٥ - ٤٢٧.
(٤) ن، م: وَقَدْ رَوَى.
(٥) ن، م: مُحَمَّدُ بْنُ الْقَاسِمِ.
(٦) لِي: زِيَادَةٌ فِي (ن) .
(٧) ب (فَقَطْ) : أُحَذِّرُكُمْ أَهْلَ هَذِهِ الْأَهْوَاءِ.
(٨) بِالنَّارِ: سَاقِطَةٌ مِنْ (أ) ، (ب) .
(٩) أ، ل خَارِزَ، ن: حَادِرَ؛ م. . حَادِنَ. وَقَدْ ذَكَرَ الْحَسَنُ بْنُ مُوسَى النُّوبَخْتِيُّ (وَهُوَ مِنْ كِبَارِ عُلَمَاءِ الشِّيعَةِ) فِي كِتَابِهِ " فِرَقِ الشِّيعَةِ " (ط. إِسْتَانْبُولَ ١٩٣١) ، ص ١٩ - ٢٠ مَا يَلِي: فَلَمَّا قُتِلَ. عَلِيٌّ - عَلَيْهِ السَّلَامُ - افْتَرَقَتِ الَّتِي ثَبَتَتْ عَلَى إِمَامَتِهِ وَأَنَّهَا فَرْضٌ مِنَ اللَّهِ - عَزَّ وَجَلَّ - وَرَسُولِ اللَّهِ - عَلَيْهِ السَّلَامُ - فَصَارُوا فِرَقًا ثَلَاثًا: فِرْقَةٌ مِنْهُمْ قَالَتْ: إِنَّ عَلِيًّا لَمْ يُقْتَلْ وَلَمْ يَمُتْ وَلَا يُقْتَلُ وَلَا يَمُوتُ حَتَّى يَسُوقَ الْعَرَبَ بِعَصَاهُ وَيَمْلَأَ الْأَرْضَ عَدْلًا كَمَا مُلِئَتْ ظُلْمًا وَجَوْرًا، وَهِيَ أَوَّلُ فِرْقَةٍ قَالَتْ فِي الْإِسْلَامِ بِالْوَقْفِ بَعْدَ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَآلِهِ - مِنْ هَذِهِ الْأُمَّةِ، وَأَوَّلُ مَنْ قَالَ مِنْهَا بِالْغُلُوِّ وَهَذِهِ الْفِرْقَةُ تُسَمَّى " السَّبَئِيَّةَ " أَصْحَابُ عَبْدِ اللَّهِ بْنِ سَبَأٍ، وَكَانَ مِمَّنْ أَظْهَرَ الطَّعْنَ عَلَى أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَالصَّحَابَةِ وَتَبَرَّأَ مِنْهُمْ وَقَالَ إِنَّ عَلِيًّا - عَلَيْهِ السَّلَامُ - أَمَرَهُ بِذَلِكَ، فَأَخَذَهُ عَلِيٌّ فَسَأَلَهُ عَنْ قَوْلِهِ هَذَا فَأَقَرَّ بِهِ فَأَمَرَ بِقَتْلِهِ. وَحَكَى جَمَاعَةٌ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ عَلِيٍّ - عَلَيْهِ السَّلَامُ - أَنَّ عَبْدَ اللَّهِ بْنَ سَبَأٍ كَانَ يَهُودِيًّا فَأَسْلَمَ وَوَالَى عَلِيًّا - عَلَيْهِ السَّلَامُ -، وَكَانَ يَقُولُ وَهُوَ عَلَى يَهُودِيَّتِهِ فِي يُوشَعِ بْنِ نُونٍ بَعْدَ مُوسَى - عَلَيْهِ السَّلَامُ - بِهَذِهِ الْمَقَالَةِ فَقَالَ فِي إِسْلَامِهِ بَعْدَ وَفَاةِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ - فِي عَلِيٍّ - عَلَيْهِ السَّلَامُ - بِمِثْلِ ذَلِكَ، وَهُوَ أَوَّلُ مَنْ شَهَرَ الْقَوْلَ بِفَرْضِ إِمَامَةِ عَلِيٍّ - عَلَيْهِ السَّلَامُ - وَأَظْهَرَ الْبَرَاءَةَ مِنْ أَعْدَائِهِ وَكَاشَفَ مُخَالِفِيهِ فَمِنْ هُنَاكَ قَالَ مَنْ خَالَفَ الشِّيعَةَ: إِنَّ أَصْلَ الرَّفْضِ مَأْخُوذٌ مِنَ الْيَهُودِيَّةِ ".
وَانْظُرْ عَنْ عَبْدِ اللَّهِ بْنِ سَبَأٍ وَالسَّبَئِيَّةِ مَا ذُكِرَ فِي مَقَالَاتِ الْأَشْعَرِيِّ ١/٨٥ - ٨٦؛ الْإِسْفَرَايِينِيَّ: التَّبْصِيرَ فِي الدِّينِ، ص ٧١ - ٧٢؛ الْفَرْقَ بَيْنَ الْفِرَقِ، ص ١٤٣ - ١٤٥، الْمِلَلَ وَالنِّحَلَ ١/١٥٥ - ١٥٦؛ كِتَابَ " الشِّيعَةِ وَالتَّشَيُّعِ " لِلْأُسْتَاذِ إِحْسَان إِلَهِي ظَهِير، ص ٦٧ - ٧٧، ط. هُورَ، بَاكِسْتَانَ، ١٤٠٤ ١٩٨٤.
وَيَذْكُرُ ابْنُ طَاهِرٍ الْبَغْدَادِيُّ (الْفَرْقَ بَيْنَ الْفِرَقِ ص ١٨) أَنَّ السَّبَئِيَّةَ أَظْهَرُوا بِدْعَتَهُمْ فِي زَمَانِ عَلِيٍّ - رَضِيَ اللَّهُ عَنْهُ - فَقَالَ بَعْضُهُمْ لِعَلِيٍّ: أَنْتَ الْإِلَهُ، فَأَحْرَقَ عَلِيٌّ قَوْمًا مِنْهُمْ وَنَفَى ابْنَ سَبَأٍ إِلَى سَابَاطِ الْمَدَائِنِ (وَيُسَمِّيهَا يَاقُوتُ فِي " مُعْجَمِ الْبُلْدَانِ " بِسَابَاطِ كِسْرَى بِالْمَدَائِنِ) . وَأَمَّا عَبْدُ اللَّهِ بْنُ يَسَارٍ فَهُوَ عَبْدُ اللَّهِ بْنُ أَبِي لَيْلَى. ذَكَرَهُ الذَّهَبِيُّ (مِيزَانَ الِاعْتِدَالِ ٢/٥٢٧) وَابْنُ حَجَرٍ (لِسَانَ الْمِيزَانِ ٣/٣٧٩) وَلَمْ يَذْكُرَا سَنَةَ وَفَاتِهِ وَقَالَا إِنَّ حَدِيثَهُ عَنْ عَلِيٍّ لَا يَصِحُّ. وَخَازِرُ (بِكَسْرِ الزَّايِ) نَهْرٌ بَيْنَ إِرْبِلَ وَالْمَوْصِلِ (يَاقُوتٌ) .