Ahl Nawasib Wa Al-Jama'ah

Kafir

Mughali

Muqassir

Mushrik

Nasibi

Those who are familiar  with these terminologies will be aware that each term consists of many levels while each level has its own separate ruling. For example, one level of Kufr prevents a person from receiving inheritance from Muslims whilst with others there is no prevention. Some levels of committing Shirk make a person Najis while others do not and so on and so forth. This also applies to the rules of the Nasb; while one level makes a person Najis and unreliable i.e. For insulting Imam Alee (a.s) (e.g. The Khawarij), other levels do not i.e. For denying some virtues of Imam Alee (a.s) (e.g. The Zaydiyah and the Waqifa). 

Even if one was to belong to any of these factions, it does not negate the fact that there is a possibility of them speaking the truth pertaining to a certain matter during their life. However, if they were to speak in favour of their ideology, in other words, having a bias view, we would need to consider whether their statement would be true or not. Consider the Kuffar who would refer to the Prophet (saw) as being, 'Just and Truthful', would their statement be rejected although they spoke the truth about the Prophet (saw)? Would a Muslim reject the fact that the Prophet (saw) is Just and Truthful? Clearly not! In contrary to this, if the Kuffar had accused the Prophet (saw) of having received satanic verses, would a sane Muslim believe it to be true? Clearly not! Some may argue they did not keep this position after revelation and cursed and considered him to be a magician and a liar. Such logic would not be considered plausible since even Iblees who is a accursed liar has been considered not only a narrator in Hadeeth but trustworthy by the Prophet (saw) for stating the truth.

Narrated Muhammad bin Sirin: Abu Huraira said, "Allah's Messenger (saw) put me in charge of the Zakat of Ramadan (i.e. Zakat-ul-Fitr). Someone came to me and started scooping some of the foodstuff of (Zakat) with both hands. I caught him and told him that I would take him to Allah's Messenger (saw)." Then Abu Huraira told the whole narration and added "He (i.e. the thief) said, 'Whenever you go to your bed, recite the Verse of "Al-Kursi" (2.255) for then a guardian from Allah will be guarding you, and Satan will not approach you till dawn.' " On that the Prophet (saw) said, "He told you the truth, though he is a liar, and he (the thief) himself was the Satan."


Source: Saheeh Bukhari. Vol. 4, Book 54, Hadith 495.

The so-called 'Ahl ul Sunnah' have too adopted this latter approach. Despite a person being clearly identified for having extreme hatred for the Ahlulbayt (a.s), to the extent that they would curse them publicly, the 'Ahl ul Sunnah' would deem such people 'Trustworthy' and would accept narrations on their authority. It is an absurdity that on one hand they claim to have profound love for the Ahlulbayt (a.s), and on the other, they accept those who have profound hatred for the Ahlulbayt (a.s). Consider the well known narration in which Imam Alee (a.s) was accused of drinking alcohol and thereafter leading prayer in an intoxicated state. Such a narration was considered to be reliable according to classical scholars such as Suyuti and even modern day scholars such as Albani. If we refer back to the original narration, we find a sub-narrator known as 'Aboo Abdur Rahman Sulami' also known as Abdullah ibn Hubayb ibn Rabea. According to 'Tahdhib Al-Tahdhib' by Ibn Hajar Al-Asqalani. Vol.5, Pg. # 184, it is stated he was an Uthmani. We shall deal with the Uthmani faction later on in the article, but it is suffice to say that they were among those who cursed and opposed Imam Alee (a.s). Should such reports seriously be deemed reliable?

Before moving on in to the article, it is important that we deal with one particular narrator known as 'Yahya Al-Qatan.' This individual seems to be the one of the best defence cards used by the so-called 'Ahl ul Sunnah.' According to some Shi'ee Rijali scholars, he has been identified as a Shi'ee while others have considered him to be a Nasibi. It is important to note that those who have identified him to be from the level of Nasb deem him unreliable, while those who have not, deem him to be reliable. This is also the case for narrators of Hadeeth in Twelver works who were from other sects such as the Zaidiyyah and Waqfiyyah amongst others as to whom the Imams (a.s) referred to as Nawasib. However, the term Nasibi is not to be confused with the understanding out our opponents. 

Enemy of Imam Alee (a.s) Is An Enemy Of The Prophet (saw)

The Prophet (saw), in his last farewell sermon made an important declaration in which he (saw) said, "Whoever I am master, Alee (a.s) is his master!" Thus, even if one was to take the context of the word 'Mola' as being a friend, one would also have to acknowledge the fact that the friendship with Alee (a.s) is friendship with the Prophet (saw) and likewise, one who shows hostility towards Imam Alee (a.s) is in fact showing enmity towards the Prophet (saw) and ultimately to Allah (swt). Thus, loving the Ahlulbayt (a.s) has been made mandatory upon all Muslims. Showing reverence to them is in fact showing reverence to the Prophet (saw). Ironically, the following narration has been reported in the famous work of Muslim ibn Al-Hajjaj in his works 'Saheeh Muslim' in the chapter of faith.

Muslim ibn Hajjaj

Zirr narrated Imam Alee (a.s) said, "By Him who split up the seed and created something living, the Apostle (saw) gave me a promise that no one but a believer would love me, and none but a hypocrite would nurse grudge against me."

Source: Saheeh Muslim. Chapter 'Book of Faith.' H. # 131, Pg. # 51. 

It is a general belief among the so called 'Ahl ul Sunnah' that cursing any of the companions is Kufr (Disbelief). 

Al-Dhahabi:

WHOEVER criticizes or curses them has verily left the religion (of Islam) and apostatized from the religion of Muslims.

Source: Al-Kaba'ir. Pg. # 237.

Salih ibn Fawzan:

Whosoever is a hater of the companions is a Kafir (disbeliever).

Source: Al-Ijabat Al-Muhimah. Pg. # 210.

One is curious how the so-called 'Ahl ul Sunnah' reconcile this view with their own Sahabah who fought and killed each other. In fact, the most notable Sheikh of the Salafi movement Ibn Taymiyyah attacked both Imam Alee (a.s) and Uthman. Ibn Hajar Al-Asqalani states:

Ibn Hajar Al-Asqalani:

Among them (i.e. the 'Sunni' scholars) were those who accused him (i.e. Ibn Taymiyyah) of hypocrisy due to his statement about Alee (a.s) that we have mentioned, and on account of his statement that he (i.e Alee (a.s)) was humiliated wherever he turned, and that he (i.e. Alee (a.s)) repeatedly sought the Khilafah but did not get it, and that he (i.e. Alee (a.s)) fought only for power and not for religion, and due to his (Ibn Taymiyyah's) statement that he (i.e. Alee (a.s)) loved power while Uthman loved money, and on account of his (Ibn Taymiyyah's) statement that Aboo Bakr accepted Islam as an adult who knew what he was saying while Alee (a.s) accepted Islam as a child, and the Islam of a child upon his statement is invalid!

Source: Al-Durar Al-Kaminah. Vol. 1, Pg. # 144.

Ibn Taymiyyah also implicitly declared Imam Alee (a.s) to be an unbeliever and an evil-doer while acknowledging the fact that most of the companions hated him (a.s).

Ibn Taymiyyah:

The fourth issue is that Allah (swt) had informed him (the Prophet (saw)) that He would create love for those who believe and do righteous deeds. This promise from Him was true, and it is well-known that Allah (swt) has created love for the Sahabah in the heart of every Muslim, especially the Khalifahs, may Allah (swt) be pleased with them, especially Aboo Bakr and Umar. This is because the generality of the Sahabah and Tabi'een loved both of them (i.e. Aboo Bakr and Umar), and these were the best of generations. This was not the case for Alee (a.s). This is because the MAJORITY of the Sahabah and Tabi'een HATED, CURSED and FOUGHT him.

Source: Minhaj Al-Sunnah Al-Nabawiyyah. Vol. 7, Pg. # 137 - 138.

The following facts are clear from these words of Ibn Taymiyyah:

1. Allah (swt) promised to create love for those who believe and do righteous deeds in the hearts of the Muslims.

2. Allah (swt) has allegedly created love for the Sahabah in the heart of every Muslim, thus proving that they were righteous believers.

3. The Sahabah and Tabi'een are allegedly the best of Muslims and they loved Aboo Bakr and Umar. This proves that Aboo Bakr and Umar were absolutely righteous believers.

4. However, these same Sahabah and Tabi'een, the majority of them, hated, cursed and fought Imam Alee (a.s). In other words, Allah (swt) did not create love for Imam Alee (a.s) in their hearts, meaning that he was not a believer or did not do good deeds!

He continues further and accuses Faatimah Al-Zahra (s.a) and some other Sahabah of telling lies and doing multiple evil.

Ibn Taymiyyah: 

And we know that what is narrated about the evil deeds of Faatimah (s.a), and others apart from her from the Sahabah, INCLUDING TELLING LIES are several; and in some of these evil deeds they (Faatimah (s.a) and the other Sahabah) were only doing Ta'weel. Of course, some of these evil deeds were sins. However, they were not infallible. Rather, although they were friends of Allah (swt) and from the people of Jannah, they committed sins that Allah (swt) forgave them.

Source: Minhaj Al-Sunnah Al-Nabawiyyah. Vol. 4, Pg. # 243 - 244. 

'Ahl ul Sunnah' scholar, Dr. Mahmud Al-Sayyed Sabih, was so shocked by these words of Ibn Taymiyyah that he wrote:

Mahmud Al-Sayyed Sabih:

I do not know which several evil deeds were narrated about Sayeda Al-Faatimah Al-Zahra (may Allah be pleased with her), much less telling lies, or which evil deeds in which she was doing Ta'weel, meaning that Faatimah (s.a) was doing Ta'weel or reports in which she is stated to have committed sins, and which liar has narrated such reports.

Source: Akhta Ibn Taymiyyah Fi Haqq Rasul Allah Wa Ahl Baytih. Pg. # 63.

So in other words, Ibn Taymiyyah literally LIED upon Sayeda Faatimah (s.a), basing his blasphemous views upon some absolutely untraceable reports that are allegedly several!

Despite these extreme statements against Imam Alee (a.s), Faatimah (s.a), and Uthman, the Salafiyyah call Ibn Taymiyyah their "Sheikh Al-Islam!" Should not they have declared him a Kafir instead?! Can we not see the dirty double standards at play here?

In the so-called 'Ahl ul Sunnah' creed, whosoever is guilty of any of these "crimes" is a Kafir: 

1. Hatred of any of the companions.

2. Criticism of any of the companions.

3. Cursing of any of the companions.

The legal implication of this is that the reports of these people are not acceptable. 

   

Defining A Nasibi 

Ibn Manzur:

"Nawasib are those who embrace the hate of Alee (a.s) as integral part of their faith."

Source: Lisan Al-Arab. Pg. # 4437.

Murtada Al-Zabidi: 

Nawasib: "They are those who hate the chief of believers and the leader of Muslims Aboo Al-Hassan Alee ibn Abi Talib (may Allah (swt) be pleased with him)!"

Source: Taj Al-Uroos. Vol. 4, Pg. # 277. 

Al-Suyuti: 

"Nawasib is hostility towards Alee (may Allah (swt) be pleased with him), preferring the others."

Source: Tadrib Al-Rawi Fi Sharh Taqrib Al-Nawawi. Vol. 1, Pg. # 178.

Al-Dhahabi:

"From Nasb, comes the term Nasibi and they are hypocrites, they have made the hate of Alee (a.s) as their religion. This name was given to them because they have made the hate of Alee (a.s) their aim of life and had enmity for him (may Allah (swt) be pleased with him)."

"Nasb means to have grudge against Alee (may Allah (swt) be pleased with him) and love for Mu'awiyah."

Source: Siyar A'lam Al-Nubala. Vol. 4, Pg. # 37 / Vol. 18, Pg. # 201.

Ibn Taymiyyah:

The slanderers of Alee (a.s) were several groups and they were better than the slanderers of Aboo Bakr, Umar and Uthman. Moreover, the slanderers of Alee (a.s) were better than the Ghulat (extremists) about him. Verily, the Khawarij were unanimous that Alee (a.s) was a Kafir. However, in the opinion of all Muslims, they were better than the Ghulat who believed that he (Alee (a.s)) was God or a Prophet. Rather, those who fought Alee (a.s) among the Sahabah and Tabi'een are better in the opinion of the generality of Muslims than the Rafidha Ithna Ashariyyah, who believe that he (Alee (a.s)) was an infallible Imam. As for Aboo Bakr, Umar and Uthman, none in the Ummah have been their slanderers except the Rafidha. The Khawarij, who declared Alee (a.s) to be a Kafir, loved Aboo Bakr and Umar and invoked Allah's (swt) pleasure upon them both. The Marwaniyyah who accused Alee (a.s) of injustice and oppression, and who claimed that he was not a Khalifah, also used to love Aboo Bakr and Umar, despite that both were not from their relatives. How then, with this, can it be said that Alee (a.s) was praised by friends and foes as opposed to the three Khalifahs (i.e. Aboo Bakr, Umar and Uthman)?

What is known is that the friends of these people (i.e. Aboo Bakr, Umar and Uthman) were greater, more numerous and better; and that the slanderers of Alee (a.s), including those who accused him of Kufr (disbelief), Fusuq (evil-doing and immorality) and sins, are known groups, and they are more knowledgeable and more religious than the Rafidha. The Rafidha are weak in terms of knowledge or combat against them, and it is not possible for the Rafidha to bring any clear-cut evidence to defeat them in argument, nor ever defeat them in combat.

Those who were slanderers of Alee (a.s), may Allah (swt) be pleased with him, and called him a Kafir and oppressor, there was no group among them that were apostates from Islam, as opposed to those who praised him and were enemies of the three (i.e. Aboo Bakr, Umar and Uthman), like the Ghulat who attribute divinity to him like the Nasiriyyah, and others like Isma'iliyyah the apostates who are worse than Nasiriyyah, and like the Ghaliyyah who called him (i.e. Alee (a.s)) a Prophet. These people were Kuffar and apostates through their disbelief in Allah (swt) and His Messenger (saw).

It is clear and not hidden from any scholar of the religion of Islam that whosoever attributes divinity to a mortal, or believes that there is a Prophet after Muhammad (saw), or that Muhammad (saw) was not a Prophet but rather Alee (a.s) was the (real) Prophet and that Jibra'eel made a mistake, these statements and others like them are clear evidences of the Kufr of those who profess them, (clear) to whoever knows Islam closely, as opposed to those of the Khawarij who declared Alee (a.s) a Kafir and cursed him, and among those who fought and cursed him among the Sahabah of Mu'awiyah and Banu Marwan and others, verily these people were attached to Islam and its Shari'ah! They prayed Salaah, gave Zakat, fasted in Ramadan, do Hajj to the Bayt Al-Atiq (i.e. Ka'bah), and they forbade what Allah (swt) and His Messenger (saw) made haram. There was no apparent Kufr in them. Rather, the symbols of Islam and its Shari'ah were visible in them, treated highly among them. This matter is known to anyone who knows the conditions of Islam. How can it be claimed that the generality of the opponents (of Alee (a.s)) praised him apart from the three?

Source: Minhaj Al-Sunnah Al-Nabawiyyah. Vol. 5, Pg. # 7 - 10.

Compare how the so-called 'Ahl ul-Sunnah' treat the Nawasib and Khawarij and how and why they have declared the Shi'a to be infidels! On what grounds are the Shi'a not "attached to Islam and its Shari'ah?" Why are they not also knowledgeable, religious Muslims? Why are they not counted among those who uphold the Laws of Allah (swt)?

In any case, the fathers of the so-called Sunni Islam were mostly Nawasib, enemies and opponents of the Ahlulbayt (a.s). The Ahl ul-Sunnah wa Al-Jama'ah take their religion, at least most of it, from these Nawasib. It is obviously impossible for the Sunnis to have derived any aspect of their faith from the Ahlulbayt (a.s) in such a circumstance. The paths therefore are clear and separate. The so-called 'Ahl ul-Sunnah wa Al-Jama'ah' are followers of the Nawasib, while the Shi'a are followers of the Ahlulbayt (a.s)

إِذَا جَآءَكَ الْمُنَـفِقُونَ قَالُواْ نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ وَاللَّهُ يَعْلَمُ إِنَّكَ
 لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَـفِقِينَ لَكَـذِبُونَ

When the hypocrites come to you, they say: "We bear witness that you are indeed the Messenger of Allah.'' Allah knows that you are indeed His Messenger, and Allah bears witness that the hypocrites are liars indeed.

Holy Qur'aan: {63.1}

Can there be a bigger proof than the words of Allah (swt), who has deemed the hypocrites as liars? In this verse, we find the hypocrites testifying to the truth, however, it does not reflect their belief. Allah (swt) has testified that the hypocrites are liars and only a hypocrite would bare a grudge against Imam Alee (a.s). This hypocrisy did not only exist with the Nasibi's but also extended to the Uthmani's.

Ibn Salah:

The Imams of hadeeth and fiqh are unanimous that the following are conditions for accepting the reports of a narrator:

1. He must be a just person.
2. He must be truthful in what he narrates.
3. He must be an adult Muslim.
4. He must be intelligent.
5. He must be free from evil deeds.

Source: Ulum Al-Hadeeth. Pg. # 104.

Ibn Ma'een:

Everyone who curses Uthman, Talha, or any one of the companions of the Prophet (saw) is a Dajjal (extreme liar). Reports are not to be documented from him, and upon him is the curse of Allah (swt), the angels and all of mankind.

Source: Tarikh Yahya Ibn Ma'een. Vol. 1, Pg. # 394.

Nasibi Narrators

Now, we shall examine some of the narrators that are found in the books of Hadeeth within the so-called, 'Ahl ul Sunnah.' The so-called, 'Ahl ul Sunnah' deem them to be reliable and go as far as praising them. One wonders how the so-called Sunni's can maintain a consistent stance of love for the Ahlulbayt (a.s) and their enemies, given such a disposition. Here we have a list of well known narrators. Let us now read to whom 'Nasibism' was attributed to.

Ibn Abi Dawood
Khalid ibn Salama ibn Al-Aas
Ibraheem ibn Ya'qoob
Maymoon ibn Mehran Al-Jezri
Abdullah ibn Shaqiq Al-Aqeeli 
Ziyaad ibn Alaqah
Muhammad ibn Haroon
Abd Allaah ibn Saalim
Ahmad ibn Abdah ibn Moosaa Al-Dabee
Al-Haytham ibn Al-Aswad
Hussain ibn Numayr Al-Wasti
Limaazah ibn Zabar Al-Azdi
Na'eem bin Abee Hind
Amr bin Al-Hurayth
Umar bin Sa'ad
Ubayd Allah ibn Ziyad
Shimr ibn Thil-Jawshan ibn Rabi'ah 
Shureh ibn Al-Harith ibn Qays 
Thawr bin Yazid bin Ziyaad Al-Kalaa'ee 
Ishaq ibn Sawaa'id ibn Hubairah Al-Adwi
Azhar bin Abdullah bin Jam'ee
Abdullah ibn Zaid bin Amroo
Khalid ibn Abdullah ibn Yazid
Sulaiman ibn Abdul Hameed bin Raf'i
Ziyad ibn Jubair Al-Thaqafi
Qais ibn Abi Hazim
Asad ibn Wada'a
Assad ibn Moosa
Muhammad ibn Ziyad
Assaib ibn Farukh Adbul Abbas
Al-Hajjaj bin Yousif
Bilal bin Aboo Huraira
Habis ibn Sa'ad
Busr ibn Irtat
Mughira ibn Shu'ba
Hariz bin Uthman
Kathir bin Shahab

Ibn Abi Dawood

Ibn Uday said: 'In the begining he was fairly Nasibi.'

Source: Mizan Al-I'tidal. Vol. 4, Pg. # 114.

Al-Dhahabi:

Abdullah bin Sulayman bin Al-Ash'ath Al-Sejestani, Aboo Bakr, the Trustworthy Hafiz...he was an ocean of knowledge, even some people preferred him over his father (Aboo Dawood compiler of Sunan Aboo Dawood).

Source: Siyar A'lam Al-Nubala. Vol. 13, Person. # 118. Pg. # 221 - 222.

Khalid Ibn Salamah

Ibn Hajar Al-Asqalani:

Khalid ibn Salamah ibn Al-Aas ibn Hisham ibn Al-Mughira Al-Makhzoomi Al-Kufi, who is known as Fa'fa, his origin is from Madinah. He is Truthful and he used to throw Murji'ah and Nasb. He belongs to fifth generation, he was killed in the year 32 A.H.

Source: Taqreeb Al-Tahdeeb. Person # 1641, Pg. # 174.‏

Love for the Holy Prophet (saw) is a measure of ones faith in which it is perfected and completed. This love exceeds ones love for everything else in this world, including oneself. The Holy Qur'aan says: "The Prophet (saw) is preferable for the believers even to their own selves..." {33:6} This is also testified in numerous narrations both recorded in Saheeh Bukhari and Saheeh Muslim in which the Prophet (saw) says, "None of you becomes a believer until I am dearer to him than his children, his parents and all mankind." Some versions add: "His life, his wealth and his family." If Nawasib do not have any care for Imam Alee (a.s), the least they could have shown is some respect to the Prophet (saw), while praising a person who used to slander the Prophet (saw). It is evidently clear that the Nawasib have no affection  towards the Ahlulbayt (a.s). 

Ibn Hajar Al-Asqalani:

Ahmad ibn Hanbal, Ibn Ma'een, Ibn Al-Madini, Amar, Ya'qoob ibn Shaybah and Al-Nasa'i said about him: 'Trusthworthy.' Aboo Hatim said: Sheikh and his hadeeth are reliable and to be written Ibn Uday said: 'He is counted among the narrators whose hadeeth are allowed to be written and I do not see any thing wrong about his narration.' Ibn Hibban mentioned him in 'Al-Thuqat' (Authenticated Ones). Muhammad ibn Haamid narrates that Jarir said: 'Al-Fa'fa was the head of Murji'ah, and he hated Alee (a.s). Ibn A'isha said: 'He used to say poems to Bani Marwan in which he disrespected Al-Mustafa (saw).' 

Source: Tahdeeb Al-Tahdeeb. Vol. 2, Pg. # 521 - 522.

Ibraheem Ibn Ya'qoob

Ibn Hajar Al-Asqalani:

Ibraheem ibn Ya'qoob ibn Ishaq Al-Juzjani, resided in Damascus. Trustworthy, Jurist, he used to exhibit Nasb, belongs to eleventh generation, died in the year 59 A.H.

Source: Taqreeb Al-Tahdeeb. Person # 273. Pg. # 67.

Ibn Hajar Al-Asqalani:

Ibraheem ibn Ya'qoob ibn Ishaq Al-Saddy Aboo Ishaq Al-Juzjani narrated in Sunan Aboo Dawood, Sunan Al-Tirmdhi, Sunan Al-Nasa'i, Al-Khalal said: 'Ibraheem is so venerable Ahmad ibn Hanbal used to write to him (send letters) and respect him.' Nasa'i said: "Trustworthy." Al-Darqutni: 'He is Hafiz, and has Authentic narrators.' Ibn Udai said: 'He was too close to the doctrine of the people of Damascus of being against Alee (a.s).' Al-Saalmy narrated from Al-Darqutni after he Authenticated him: "He has a deviation from Alee (a.s)."

Source: Tahdeeb Al-Tahdeeb. Vol. 1, Pg. # 95.

Al-Dhahabi:

Ibn Udai said (in Ismail ibn Abban's biography) and Al-Juzjani said about him: 'He went astray from the right path. He was too close to the doctrine of the people of Damascus of having hatred for Alee (a.s).'

Source: Mizaan Al-I'tidaal. Vol. 1, Person # 256.‏ Pg. # 205.

Maymoon Ibn Mehran Al-Jezri

Ibn Hajar Al-Asqalani:

Maymoon ibn Mehran Al-Jezri Aboo Ayooub Al-Reqi. Jurist, brought up in Kufa then resided in Al-Reqa. Abdullah ibn Ahmad said: 'I heard my father saying that Maymoon ibn Mehran is 'Trustworthy.' Al-Ijlli said: 'Tabi'ee, Trustworthy and he use to hate Alee (a.s).' Aboo Zura'a and Nasa'i said: 'Trustworthy.' Ibn Sa'ad said: 'Trustworthy.'

Source: Tahdeeb Al-Tahdeeb. Vol. 4, Pg. # 198.

Abdullah Ibn Shaqiq Al-Aqeeli

Al-Mizzi:

Abdullah ibn Shaqiq Al-Aqeeli Aboo Abdul Rahman ibn Sa'd mentioned him in the first generation as a Tabi'ee from Al-Basra, Umar narrated that Abdullah ibn Shaqiq was Uthmani and he was Trustworthy and narrated sound hadeeth. Ahmad ibn Hanbal said: 'Trustworthy' and used to hate Alee (a.s).' Ibn Khuzaymah narrates that Ibn Ma'een said about him: 'Trustworthy' and he was Uthmani and used to hate Alee (a.s).' Ibn Udai said: 'Insha'Allah there is nothing wrong in his hadeeth.' Aboo Haatim narrates that Aboo Zura'a said: 'Trustworthy.' Al-Ijlli said: 'Trustworthy' and used to hate Alee (a.s).'

Source: Tahdeeb Al-Kamal. Vol. 2, Pg. # 353.

Ibn Hajar Al-Asqalani:

Abdullah ibn Shaqiq Al-Aqeeli. He is from Basra, he is Trustworthy and a Nasibi, he belongs to third generation and died in the year 108 A.H.

Source: Taqreeb Al-Tahdeeb. Vol. 2, Pg. # 353 - 354. 

Muhammad bin Khalifah Al-Rabah the Salafi Sheikh has written a book in praise of this Nasibi calling him the 'Great Tabi'ee' and later stating the following:

"Abdullah ibn Shaqiq (May Allah (swt) be pleased with him!)

Source: Nasb Ul-Majneeq. Li Nasf Ma Utheer Min Shubuhat Hawl Ma Hakhau Al-Tabi'ee Al-Jaleel Abdullah ibn Shaqiq. Pg. # 17.

 

Ziyaad Ibn Alaqah

Ibn Hajar Al-Asqalani:

Ziyaad ibn Alaqah Aboo Malik Al-Kufi, he used to throw Nasb, he belongs to third generation, died in the year 53 A.H and he was more than 100 years old.

Source: Taqreeb Al-Tahdeeb. Person # 2092. Pg. # 221

Ibn Hajar Al-Asqalani:

Ibn Ma'een and Nasa'i said about him: 'Trustworthy.' Aboo Haatim said about him: 'He is Truthful in Hadeeth.' Ibn Hibban mentioned him in 'Al-Thuqat' (Authenticitated ones) Al-Ijlli said: 'He is Trustworthy' and considered him as a Sheikh. Ya'qoob ibn Sufain said: 'He is from Kufa and Trustworthy. Al-Azdi said: 'He had bad doctrine and went astray from Ahlulbayt (a.s) of Prophet (saw).'

Source: Tahdeeb Al-Tahdeeb. Vol. 1, Pg. # 751 - 752.

Muhammad Ibn Haroon

Al-Dhahabi:

The Sheikh, the Muhaddith, Aboo Bakr  Muhammad ibn Haroon ibn Al-Baghdadi ibn Al-Mujader. He heard (Hadeeth) from Beshr ibn Al-Waleed, Abdullah ibn Hamaad, Aba Rabi'a Al-Zahrani, Dawood ibn Raashid, Muhammad ibn Abi Umair Al-Adani and others. Those who narrated Hadeeth from him are Muhammad ibn Al-Mudhafar, Aboo Umar ibn Hayweh, Aboo Al-Fadhl Ubaidllah Al-Zuhri, Aboo Bakr Al-Muqre and others. Ibn Al-Khaatib authenticated him and said that he had an open deviation from Imam Alee (a.s), he showed resentment in some matters. He died in the month of Rabi Al-Akhr in the year 312 A.H.

Source: Siyar A'lam Al-Nubala. Vol. 14, Person. # 436. Pg. # 436.

Al-Dhahabi:

'Muhammad ibn Haroon ibn Al-Mujder, Aboo Bakr. Well known, Truthful, but he has Nasb and deviation.'

Source: Mizaan Al-I'tidaal. Vol. 6. Person # 8284. Pg. # 357.

Al-Khatib Al-Baghdad:

"He was known for deviation from Ameer Al-Mo'mineen Alee ibn Abi Talib (may Allah (swt) be pleased with him). He was Trustworthy."

Source: Tarikh Al-Baghdad. Vol. 4. Person # 1463. Pg. # 35.

Abdullah Ibn Salim

Ibn Hajar Al-Asqalani:

Abdullah ibn Salim Al-Asha'ary Aboo Yusuf Al-Hemsi. Trustworthy, he used to exhibit Nasb, belongs to seventh generation died in the year 79 A.H.

Source: Taqreeb Al-Tahdeeb. Person # 3335. Pg. # 319.

Ibn Hajar Al-Asqalani:

Abdullah ibn Salim Al-Asha'ary Al-Wahadhi Al-Yahsubi Aboo Yusif Al-Himsi Al-Ajiri narrates that Aboo Dawood said: 'He (Abdullah ibn Salim) used to say that Alee (a.s) motivated for murders of Aboo Bakr and Umar.' Nasa'i said about him: 'Nothing wrong about him.' Ibn Hibban mentioned him in Thuqat (Authenticated Ones). Al-Darqutni Authenticated him.

Source: Tahdeeb Al-Tahdeeb. Vol. 2, Pg. # 340 - 341.

Al-Mizzi:

Narrated in Saheeh Al-Bukhari, Sunan Aboo Dawood, Sunan Al-Nasa'i.

Source: Tahdeeb Al-Kamal. Vol. 14, Pg. # 549 - 551.

Ahmad Ibn Abdah Ibn Moosaa Al-Dabee

Ibn Hajar Al-Asqalani:

Ahmad ibn Abdah ibn Moosaa Al-Dabee Aboo Abdullah Al-Basri, Trustworthy, he used to exhibit Nasb, belongs to tenth generation died in the year 45 A.H.

Source: Taqreeb Al-Tahdeeb. Person # 74. Pg. # 52.

Ibn Hajar Al-Asqalani:

Ahmad ibn Abdah ibn Moosaa Al-Dabee Aboo Abdullah Al-Basri narrated from him Al-Jamaha except Bukhari, Aboo Haytim said: "Trustworthy." Nasa'i said: "Trustworthy." I say: so mentioned Ibn Hibban his death in the book Al-Thuqat (Authenticated Ones) and narrated from him Bukhari but in other than his book Al-Jammiah (Saheeh) and Al-Bazzar and Aboo Yahalah.

Source: Tahdeeb Al-Tahdeeb. Vol. 1, Pg. # 36.

Al-Haytham Ibn Al-Aswad


Ibn Hajar Al-Asqalani:

Al-Haytham ibn Al-Aswad Al-Nakhei Al-Metheheji, he is from Kufa, he is a poet and Truthful, he used to exhibit Nasb, he belongs to the third generation he died between year 80 and 100 A.H.

Source: Taqreeb Al-Tahdeeb. Person # 7357.  Pg. # 646.

Ibn Hajar Al-Asqalani:

Al-Haytham ibn Al-Aswad Al-Nakhei Al-Metheheji Aboo Al-Aryan Al-Kufi. Ibn Sa'ad mentioned him in first generation of Kufan's, it is said that: He was a lecturer and poet, his father was present in the battle of Qadisiyyah and killed in the battle. Al-Ijlli said: 'He is Trustworthy and the best of Tabi'ee.' Ibn Hibban mentioned him in  Al-Thuqat (Authenticated Ones) narrated by Al-Bukhari in his Tarikh Al-Awsat among those who died between years 80 A.H and 90 A.H. Al-Irzebani said: 'He is a poet and a deviated Uthmani and he is one of those that bore witness on Hujr ibn Adi.'

This Tabi'ee was a Nasibi. He was not only regarded 'Trustworthy' but he bore witness against Hujr ibn Adi (r.a), the companion of the Prophet (saw), who was killed by the orders of Mu'awiyah. 

Source: Tahdeeb Al-Tahdeeb. Vol. 1, Pg. # 36. 

Hussain Ibn Numayr Al-Wasti


Ibn Hajar Al-Asqalani:

Hussain ibn Numayr Al-Wasti Aboo Moshin Al-Dharir Aboo Muhsen Al-Dharir, his origin from Kufa, he is not bad and he used to exhibit Nasb, belongs to eighth generation.

Source: Taqreeb Al-Tahdeeb. Person # 1389. Pg. # 172.

Ibn Hajar Al-Asqalani:

Hussain ibn Numayr Al-Wasti Aboo Moshin Al-Dharir narrated in Saheeh Al-Bukhari, Sunan Aboo Dawood, Sunan Al-Tirmidhi, Sunan Al-Nasa'i. Ibn Ma'een said: 'Pious' Al-Ijlli and Aboo Zara'a said: 'Trustworthy.' Aboo Hatim said: 'Pious and not bad.' Ibn Hibban mentioned him in Thuqat (Authenticated Ones). Ibn Abi Khaythma said: 'I asked my father why he does not write Aboo Moshin's narrations, so he answered: "Once I visited him and found in him hatred for Alee (a.s), therefore I never visited him again."

Source: Tahdeeb Al-Tahdeeb. Vol. 1, Pg. # 446 - 447.

Limaazah Ibn Zabar Al-Azdi

Ibn Hajar Al-Asqalani:

Limaazah ibn Zabar Al-Azdi Al-Jahdhumi Aboo Lobid Al-Basry narrated in Sunan Aboo Dawood, Sunan Al-Tirmidhi, Sunan ibn Majah, Ibn Sa'd mentioned him among the second generation from the people of Basra and said about him: 'He heard from Alee (a.s) and he is Trustworthy and narrates Hadeeth.' Moosa ibn Ismail narrates that Mattar bin Hamran said: "We were with Aboo Lobaid and asked if he loved Alee (a.s), to which he answered, 'How would I love Alee (a.s) when he killed six thousand men of my tribe.'" Ibn Hibban mentioned him in Al-Thuqat (Authenticated Ones). Abbas Al-Durri narrated from Yahya ibn Ma'een said that Wahb bin Jarir told us that his father said: "Ibn Lobaid was an abuser." Al-Aqili added that Wahb said: "I asked my father whom he used to abuse, so he answered: 'He used to abuse Alee ibn Abi Talib (a.s).'" Al-Tabbari narrates through Abdullah ibn Al-Mubarak, narration of Jarir bin Hazim that Al-Zubair bin Khurait said: 'I asked Aboo Lobaid: "Why do you abuse Alee (a.s)?" So he answered: "Why shouldn't I abuse someone who killed one thousand and five hundred men of ours!"

Source: Taqreeb al Tahdeeb. Person # 5681. Pg. # 519.

 

Al-Mizzi:

Harb ibn Ismail said: "I heard Ahmad ibn Hanbal say: 'Aboo Lobid's narration is correct' and he (Ahmad) praised him (Limaazah) very well." Sa'eed bin Amro Al-Ashathi narrates that Hammad bin Zaid said: "I saw Aboo Lobaid colouring his beard yellow and his long beard reached his navel, and he fought against Alee (a.s) on the day of Jamal."

Source: Tahdeeb Al-Kamal. Vol. 24. Person # 5013. Pg. # 250 - 251.

Al-Dhahabi:

Lamaza bin Ziyaad Aboo Lubaid Al-Jahdhami, (he narrated) from Umar and Alee (a.s), (narrated) from him Jarir bin Hazim and a group (of narrators), there is Nasb in him, he is Authenticated.

Source: Al-Kashaf. Vol. 2, Person # 4687. Pg. # 151.

Na'eem Ibn Abee Hind

Ibn Hajar Al-Asqalani:

Na'eem bin Abee Hind ibn Ashim Al-Ashja'ai. Trustworthy and he used to exhibit Nasb, belongs to fourth generation, died in the year 116 A.H.

Source: Taqreeb Al-Tahdeeb. Person # 7178. Pg. # 632.

Ibn Hajar Al-Asqalani:

Na'eem bin Abee Hind, his name is Al-Nu'man bin Ashim Al-Ashja'ai Al-Kufi narrated in Al-Bukhari, Muslim, Sunan Aboo Dawood, Sunan Al-Tirmidhi, Sunan Al-Nasa'i, Sunan ibn Majah. Aboo Hatim said: 'Truthful' and his narrations are Reliable. Al-Nasa'i said: 'Trustworthy.' Ibn Hibban mentioned him in Al-Thuqat (Authenticated Ones). Aboo Hatim Al-Razi narrates that Sufyan Al-Thawri had been asked why he did not narrate from Na'eem bin Abi Hind, he (Sufyan) answered: "He (Na'eem) used to bad mouth Alee (a.s)." Ibn Sa'ad said: "He died during Khalid Al-Qasri's reign and he is 'Authentic.'"Ijlli said: "He is Kufi and Trustworthy."

Source: Tahdeeb Al-Tahdeeb. Vol. 4, Pg. # 238.

Amr Ibn Al-Hurayth

When Muslim ibn Aqeel saw that he had been left alone, he began to wander through the streets. He came to a door and stopped. A woman came out to him: he asked her to give him a drink. She gave him a drink and then returned inside her house. She delayed for as long as God decreed and then came back out to find him still at the door. She said "Servant of God, your staying here is suspicious, 'Go Away!'"He replied, "I am Muslim b. Aqeel, will you shelter me?" She told him to enter.

Her son was a mawla of Muhammad Al-Ash'ath. When the boy recognized him, he went to Muhammad and told him. Muhammad went to 'Ubaydallah' and told him. Ubaydallah sent Amr b. Hurayth the commander of his police, to get him. With him went Abd Al-Rahman b. Muhammad b. Ash'ath.

Source: The History of Al-Tabari. Vol. 19, Pg. # 21.

Ibn Hajar Al-Asqalani:

He was the successor of Ziyad ibn Abi and his son Ubaydallah ibn Ziyad whenever they were not in Kufa, he died in year 85 A.H.

Source: Al-Isaba Fi Tamyiz Al-Sahaba. Vol. 7. Person # 5835. Pg. # 357 - 358.

Ibn Athir:

...he became very rich, he was among the richest in Kufa, he was serving Bani Ummayah, they used to trust him very much and he was also with them, he also participated in Qadisiyyah.

Source: Usud Al-Ghaba Fi Ma'rifat Al-Sahabah. Vol. 4. Person # 3902. Pg. # 200.

Al-Dhahabi:

Ibn Amroo bin Uthman bin Abdullah bin Umar bin Makhzoum Al-Makhzoumi brother of Sa'eed bin Hurayth. Amru was one of the remaining companions of the Holy Prophet (saw) who had accompanied him to Kufa.

Source: Siyar A'lam Al-Nubala. Vol. 3. Person # 70. Pg. # 417 - 418.

Al-Tabari:

Ubaydullah sent Amr ibn Hurayth Makhzumi, and he was the chief of the police, to catch him (Muslim ibn Aqeel) with him Abd Al-Rahman ibn Muhammad ibn Ash'ath, and Muslim did not know until he was surrounded in the house. When he saw this, Muslim went out to them with his sword and fought them, then Abd Al-Rahman promised him safety, so Muslim stopped fighting. Then they took him to Ubaydullah. Ubaydallah ordered to take Muslim to the roof of the palace and cut his head off and throw him down to the people and ordered to Hani to take him to the garbage and crucified him there.

Source: Tarikh Al-Tabari. Vol. 5, Pg. # 350. 

Ibn Kathir:

Ubaydullah sent Amr ibn Hurayth Makhzumi, and he was the chief of the police, to catch him (Muslim ibn Aqeel) with him Abd Al-Rahman and Muhammad ibn Ash'ath with 70 or 80 horsemen, and Muslim was not aware of it until he was surrounded in the house in which he resided. Then they entered the house and Muslim stood up against them with his sword and expelled them out of the house three times. His upper lip and bottom were hit, and then they started throwing stones and burned a lot of reeds and threw it over him, he was very tired. Then he went out with his sword and fought them, then Abd Al-Rahman promised him safety, so Muslim stopped fighting. They brought him an animal to ride and took his sword, he could not do anything else so he cried, and he knew that he will be killed, he lost hope, and said: "We are from Allah (swt) and to him we return."

Source: Al-Bidayah Wa'an-Nihayah. Vol. 11, Pg. # 487.

Al-Dhahabi:

Amr ibn Hurayth Makhzoomi, he was a Sahabi (companion of the Prophet (saw)), narrated from Aboo Bakr and Ibn Mas'ood and his son Ja'far...

Source: Al-Kashif. Vol. 2. Person # 4140. Pg. # 74.

Al-Mizzi:

Abdullah bin Amr ibn Hurayth ibn Amr ibn Uthman ibn Abdullah ibn Umar Makhzum Al-Qurayshi, father of Sa'eed Al-Kufi, he was a Sahabi (companion of the Prophet (saw)), and he is brother of Sa'eed ibn Hurayth. He has narrated from the Prophet (saw) (in Bukhari and the four books) and from his brother Sa'eed ibn Hurayth (in Ibn Majah) and from Sa'eed ibn Zaid ibn Amr ibn Nufail (in Bukhari, Muslim, Tirmidhi, Ibn Majah) and from Abdullah ibn Mas'ood (in Muslim) and from Adi ibn Hatam (in Bukhari) and from Alee ibn Abi Talib (a.s), Umar ibn Khattab, Aboo Bakr Sadiq (in Tirmidhi and ibn Majah).

Source: Tahdeeb Al-Kamal. Vol. 21. Person # 4345. Pg. # 581.

Umar Ibn Sa'ad

Al-Bukhari:

Aboo Al-Muaali Al-Ijlli narrated from his father that he said: "When Hussain (a.s) arrived in Karbala, Umar bin Sa'ad was the first individual who cut the ropes of the tents."

Source: Tarikh Al-Sagheer. Vol. 1, Pg. # 178.

Al-Dhahabi:

Umar bin Sa'ad, the commander of the troops that fought against Al-Hussain (r.a), then Al-Mukhtar killed him (Umar ibn Sa'ad).

Source: Siyar Al-A'lam Al-Nubala. Vol. 4, Pg. # 349 - 350.

 

Ibn Hajar Al-Asqalani:

Umar ibn Sa'ad bin Abi Waqqas Al-Zuhri Aboo Hafs Al-Madani lived in Kufa. He narrated traditions from his father and Aboo Sa'eed Al -Khudri. His son Ibraheem and grandson Aboo Bakr bin Hafs ibn Umar, Aboo Ishaq Al-Saba'i, Ayzaar bin Hareeth, Yazid bin Abi Maryam, Qatada, Zuhri and Yazid bin Habeeb and others have narrated traditions from him.

Source: Tahdeeb Al-Tahdeeb. Vol. 3, Pg. # 227.

Ibn Hajar Al-Asqalani:

Umar ibn Sa'ad bin Abi Waqqas Al-Madani 'Trustworthy.'

Source: Taqreeb Al-Tahdeeb. Person # 4903. Pg. # 351.
‏

Al-Mizzi:

Ahmad bin Abdullah Al-Ijlli said: "He used to narrate traditions from his father, and the people narrated from him, and he is the one who killed Al-Hussain (a.s), and he is a Trustworthy Tabi'ee."

Source: Tahdeeb Al-Kamal. Vol. 21, Pg. # 357.

Al-Dhahabi:

He himself is not suspected.

Source: Mizan Al-I'tidal. Vol. 5, Pg. # 238 - 239.

Ahmad ibn Hanbal:

Shu'aib Al-Arna'ut has authenticated a narration from Umar ibn Sa'ad as being Hasan (Reliable)!

Source: Musnad Ahmed bin Hanbal. Vol. 3, Pg. # 82 / 113 / 142.

Ubayd Allah Ibn Ziyad

Abi Hanifa Al-Dinawari:

He is Ubayd Allah ibn Ziyad, the prince of Kufa for Mu'awiyah and his son Yazid and he is the one who prepared the armies from Al-Kufa to fight Al-Hussain (r.a) until he was killed in Karbala. He was known as Ibn Marjana and she is his mother (Marjana). Ibn Asakir has mentioned his biography in Tarikh Al-Dimashq and he was mentioned in Sunan Aboo Dawood. And he narrated from Sa'ad bin Abi Waqas and Mu'awiyah and Ma'qel bin Yasir and Ibn Umayyah the brother of Bani Ja'dah. And from those who narrated from him are Al-Hasan Al-Basri and Aboo Al-Malih bin Usama.

Source: Tajeel Al-Munfa Bazawayd Rijal Al-A'imaah Al-Arbah. Vol. 1, Pg.  # 840.

Al-Suyuti:

Yazid wrote to his ruler in Iraq, 'Ubayd Allah ibn Ziyad' for the murder of Hussain (a.s).

Source: Tarikh Al-Khulafa. Pg. # 165.

Ibn Hajar Al-Asqalani:

Ubayd Allah ibn Ziyad: "I killed Al-Hussain (a.s) due to the reason that he revolted against our Imam (Yazid), and this very Imam sent me the message to kill Al-Hussain (a.s). Now if the murder of Hussain (a.s) is a sin then Yazid is responsible for it."

Source: Al-Akhbar Al-Tawaal. Pg. # 278 - 279.

Ibn Hajar Al-Asqalani:

Ubayd Allah ibn Ziyad ibn Amro, or Amir, Al-Jarmi, Aboo Qelaba Al-Basri: Trustworthy and has many transmitters, Al-Ijlli said: He has a little Nasb, from the third generation. He died in The middle eastern part of the Mediterranean and was escaping from judiciary in the year 400 A.H and also been said it might be after that. 

Kashaf Al-Dhahabi: His Hadeeth are from Umar, Aboo Huraira, A'isha, Mu'awiyah and Samurah in Sunan Al-Nasa'i and those are transmitters. Also from Thabit ibn Al-Dhahak, Malik ibn Al-Huwayreth, Anas and those are in the Saheeh. Also from Qutadah and Yahya ibn Abi Kathir and Ay'oob and Khalq. He escaped judiciary and lived in Darayya. Died in 104 A.H or 107 A.H. 

Source: Taqreeb Al-Tahdeeb. Person # 3333. Pg. # 318.

Shimr Ibn Thil-Jawshan

Al-Dhahabi:

Aboo Ishaq said: Shimr used to pray with us and say: "O God, you know that I am a righteous man thus forgive me." I said (Aboo Ishaq): "How shall Allah (swt) forgive you when you participated in killing the son of Allah's messenger (saw)?" He replied: "Woe to you! What should I have done? Our rulers ordered us to do so, we therefore did not disobey them, if we disobeyed them we would be worse than these animals." I said: "This is an awful excuse, verily obedience is only in relation to good things."

Source: Mizan Al-I'tidal. Vol. 3. Person # 3747. Pg. # 385.

Al-Dhahabi:

And narrated from him Aboo Ishaq Al-Saba'i.

Source: Mizan Al-I'tidal. Vol. 3. Person # 3747. Pg. # 385.

Aboo Ishaq Saba'i

Al-Dhahabi:

The Sheikh, Jurist and Muhaddith (specialist in narrating hadeeth) of Kufa.

Source: Siyar A'lam Al-Nubala. Vol. 5, Person. # 180. Pg. # 392.

Al-Dhahabi:

Fudhail ibn Ghazw'aan said: "Aboo Ishaq used to recite Qur'aan completely every three days and it has been said that he used to abundantly fast, perform night prayers and guard his chastity. He was a container of knowledge and he has a lot of virtues."

Source: Tadhkirat Al-Huffaz. Vol. 1. Person # 99 - 100. Pg. # 114.

Shureh Ibn Al-Harith

Ibn Kathir:

Ubayd Allah ibn Ziyad said to Hani bin Urwah Muradi: "Allah (swt) has made your blood Halal for me because you are Haroori." Thus, according to his orders he was locked up next to a house, and his tribe Banu Mazhaj came and stood at the door of the palace along with Umro bin Al-Hajjaj. They thought that Hani had been killed. When Ibn Ziyad heard their noise he asked Qadi Shureh who was near to him to go to the people and told them that the Ameer has detained him so that he could question him about Muslim bin Aqeel. Therefore Qadi told them: "Your master is alive and our king has beaten him up to a extent where there was no danger to his life."

Source: Al-Bidayah Wa'an-Nihayah. Vol. 11, Pg. # 484 - 485.

Ibn Hajar Al-Asqalani:

Shureh ibn Al-Harith ibn Qays bin Al-Juham bin Mu'awiyah bin Amer Al-Kindi Aboo Amuaya Al-Kufi the Qadi, he is called Shureh bin Sharhabil or Sherahil narrated in Bukhari, Sunan Al-Nasa'i. Hanbal, bin Ishaq narrate that Ibn Ma'een said about him: "Trustworthy." Al-Ijlli said: "Kufi Tabi'ee, 'Trustworthy.'" Ibn Sa'ad said: "He died in year 79 A.H and he is Trustworthy."

Source: Tahdeeb Al-Tahdeeb. Vol. 2, Pg. # 160 - 161.

As is evidenced, the killers of Imam Hussain (a.s) and the martyrs of Karbala were actually the forefathers of the so called, 'Ahl ul Sunnah wa Al-Jama'ah.' These people not only reviled them (a.s) but killed them! It is disturbing that those who exhibit or support such Nasb also include the companions of the Prophet (saw) and Tabi'ee who have narrated throughout books of hadeeth. Thus the question arises, how can anyone have the audacity to assert the age-old claim that the Shi'a killed those who were present in Karbala? Would it not be more sensible to question those individuals who took it upon themselves to oppose the family of the beloved Prophet (saw)? Would these individuals be regarded as being pious, trustworthy or God-fearing? May Allah (swt) save us from such people. These are the so-called rightly guided Salaf whom the present day Sunni sect consider as a pillar of their religion from which their very foundations stem from.

Thawr Ibn Yazid Ibn Ziyaad

Ibn Sa'ad:

He is Trustworthy in Hadeeth. It is said that he was a rejecter of Taqdeer (Fate). He died in 152 A.H in Bayt Al-Maqdis during the era of Aboo Ja'far over the age of 60. The Grandfather of Thawr was present in Siffeen and participated alongside Mu'awiyah and was killed in the same war. Therefore whenever the name of Alee (a.s) was taken before Thawr he used to say: "I do not love the man who killed my Grandfather."

Source: Tabaqat Ibn Sa'ad, Vol. 9. Person # 4739.  Pg. # 471.

Ibn Hajar Al-Asqalani:

Narrated in Bukhari and the four Sunan Aboo Dawood, Sunan Al-Tirmidhi, Sunan Al-Nasa'i, Sunan ibn Majah. Uthman Al-Darmi narrates that Duhaim said: "Thawr bin Yazid is (trustworthy) and his hadeeth are authentic and I never saw some one casting doubt about him to be Qadariyyah (was a theological movement in early Islam which held that man was endowed by God with free will)." Abbas Al-Durri narrates that Yahya ibn Ma'een said: "Thawr bin Yazid is Trustworthy." Muhammad bin Au'af and Nasa'i said about him: "Trustworthy." Aboo Hatim said: "Truthful and Jurist." Aboo Dawood said about him: "Truthful." Ibn Hibban mentioned him in (his book) Al-Thuqat (Authenticated ones) and said, "He was Qadariyyah." Al-Ijlli Said: "He was 'Trustworthy' and he showed Qadar."Ahmad said about him, "Nothing bad about him."

Source: Tahdeeb Al-Tahdeeb. Vol. 1, Pg. # 276 - 278.

Ishaq Ibn Saw'aaid Ibn Hubairah 

Ibn Hajar Al-Asqalani:

Ishaq ibn Saw'aaid ibn Hubaira Al-Adwi Al-Basri, Truthful and he used to exhibit Nasb, he belongs to third generation. He died in year 131 A.H. Narrated from him in Bukhari, Muslim, Aboo Dawood, Nasa'i.

Source: Taqreeb Al-Tahdeeb. Person # 358. Pg. # 41.

Ibn Hajar Al-Asqalani:

Ishaq ibn Saw'aaid ibn Hubairah Al-Adwi Al-Basri narrated in Bukhari, Muslim, Sunan Aboo Dawood and Sunan Al-Nasa'i. Al-Ijli said: "Trustworthy and he used to hate Alee (a.s)." Ibn Hibban mentioned him in Al-Thuqat (Authenticated Ones). Aboo Al-Arab Al-Seq'eeli narrates in Al-Dhua'afah that he used to hate Alee (a.s) severely and used to say: "I do not love Alee (a.s)."

Source: Tahdeeb Al-Tahdeeb. Vol. 1, Pg. # 121. 

Al-Mizzi:

Abdullaah ibn Ahmad ibn Hanbal narrated from his father: "Sheikh, Trustworthy." Ishaq bin Mansoor narrates that Yahya ibn Ma'een and Nasa'i said about him: "Trustworthy." Aboo Haatim said: "He is sound in Hadeeth." Muhammad ibn Sa'ad said: "Trustworthy."

Source: Tahdeeb Al-Kamal. Vol. 2. Person # 357. Pg. # 432 - 433.

Azhar Ibn Abdullah Ibn Jam'ee

Ibn Hajar Al-Asqalani:

Azhar ibn Abdullah ibn Jam'ee Al-Hirazi Himsi, (Truthful) and he used to exhibit Nasb and Al-Bukhari confirmed that he is Ibn Sa'eed, he belongs to fifth generation.

Source: Taqreeb Al-Tahdeeb. Person # 310.‏ Pg. # 37.

Ibn Hajar Al-Asqalani:

Narrated in Sunan Aboo Dawood, Sunan Al-Tirmidhi, Sunan Al-Nasa'i. Ibn Al-Jarood has said in a book Al-Dhua'afa that he used to abuse Alee (a.s). Al-Ijlli authenticated him. Ibn Hibban made distinction between Azhar bin Sa'eed and Azhar bin Abdullah in his book 'Al-Thuqat' (Authenticated Ones.)

Source: Tahdeeb Al-Tahdeeb. Vol. 1, Pg. # 105 - 106. 

Abdullah Ibn Zaid Ibn Amroo

Ibn Hajar Al-Asqalani:

Abdullah ibn Zaid ibn Amroo or Amar Al-Jurmi Aboo Qulabah Al-Basri, Trustworthy, pious, narrated a lot of hurried traditions. Al-Ijlli said about him, "He had little bit of Nasb, he belongs to third generation, he ran away from Law and died in Syria year 104 A.H or after."

Source: Taqreeb Al-Tahdeeb. Vol. 2. Person # 3333. Pg. # 246 - 247.‏ 

Ibn Hajar Al-Asqalani:

Abdullah ibn Zaid bin Amroo or as others have said Amar bin Nab'eel ibn Malik ibn Ubaid ibn Al-Qamah ibn Sa'ad Aboo Qulabah Al-Jurmi Al-Basri narrated in Saheeh Al-Bukhari, Saheeh Muslim, Sunan Aboo Dawood, Sunan Al-Tirmidhi, Sunan Al-Nasa'i, Sunan ibn Majah. Ibn Sa'ad mentioned him in the second generation of the people of Basra and said about him: "Trustworthy and narrated a lot of narrations." Ibn Awn narrates that Ayoob narrates a tradition about Aboo Qulabah to Muhammad, so he said about Aboo Qulabah: "Insha'Allah he is Trustworthy and Pious"…Ayoob said: "He is a jurist and intelligent, I never met someone in this country more knowledgeable than Aboo Qulabah in judgments." Al-Ijlli said: "He is Tabi'ee from Basra, Trustworthy and he used to hate Alee (a.s)." Umar ibn Abdul Aziz said: "Oh people of Syria! As long as this one i.e (Abdullah bin Zaid) lives among you, you all are fine." Ibn Kharash said: "Trustworthy."

Source: Tahdeeb Al-Tahdeeb. Vol. 2, Pg. # 339 - 340.

Khalid Ibn Abdullah Ibn Yazid

Al-Dhahabi:

Khalid ibn Abdullah bin Yazidd bin Asad Al-Qesry Al-Dimishqi, the ruler of the Iraqis. He narrated from Hisham from his grandfather, he had accompanied the Prophet (saw). He has been narrated by Hamid and Sayar Aboo Al-Hakam. He was generous, and a praised Nasibi. He was tortured and then killed in the year 126 A.H.

Source: Al-Kashaf. Vol. 1, Person # 1335. Pg. # 366.

Al-Mizzi:

Khalid ibn Abdullah ibn Yazid ibn Asad bin Karz bin Amer Al-Bijli Al-Qasri Aboo Al-Qasim or Aboo Al-Haytham Al-Dimishaqi. Aboo N'aeem narrates that Al-Fadhel bin Al-Zubair said: I heard Khalid Al-Qasri mentioning Alee (a.s) with words that are not allowed to be mentioned.

Source: Tahdeeb Al-Kamal. Vol. 8. Person # 1627. Pg. # 107.

Ibn Hajar Al-Asqalani:

Narrated in Bukhari in Khalq Af'al Al-Ibad and Aboo Dawood. Yahya Al-Hamani narrated that Yasar was asked why he narrates from Khalid, he answered that he Khalid is too honest to lie. Ibn Hibban mentioned him in Al-Thuqat (Authenticated Ones).

Source: Tahdeeb Al-Tahdeeb. Vol. 1, Pg. # 524. 

Sulaiman Ibn Abdul Hameed 

Ibn Hajar Al-Asqalani:

Sulaiman ibn Abdul Hameed ibn Raf'i Al-Buhrain Aboo Ayoob Al-Himsi, 'Trustworthy' he used to exhibit Nasb and Nasa'i talked badly about him. He belongs to eleventh generation died in the year 74 A.H.

Source: Taqreeb Al-Tahdeeb.  Person # 2584. Pg. # 192. 

Ibn Hajar Al-Asqalani:

Sulaiman bin Abdul Hameed bin Raf'i and it is said Sulaiman Al-Buhrani Al-Hakmei Aboo Ayoob Al-Himsi narrated in Sunan Aboo Dawood. Aboo Hatim said: "He is my father's friend. His father wrote about him and I heard from him in Hims, he is 'Truthful.'" Muslama ibn Qaim said: "Trustworthy." Ibn Hibban mentioned him in Al-Thuqat (Authneticated Ones). Abdul Samad ibn Sa'eed and others narrated from him. He used to memorise Hadeeth and used to have Nasb.

Source: Tahdeeb Al-Tahdeeb. Vol. 2, Pg. # 101. 

Ziyad Ibn Jubair Al-Thaq'afi

Ibn Hajar Al-Asqalani:

Ziyad bin Jubair bin Haya bin Mas'ood bin Muteab Al-Thaq'afi Al-Basri narrated in in the Saheeh Sittah. Aboo Talib narrates that Ahmad ibn Hanbal said: "He is among the Authenticated Ones." Ibn Ma'een and Aboo Zara'a and Nasa'i said: "Trustworthy." Ibn Hibban mentioned him with the third generation in the book of the Authenticated ones. Ibn Khalfon said that Al-Ijlli Authenticated him (Wathuqah). Ibn Abi Shaibah narrates that Abdul Rahman bin Abi Na'eem said: "Ziyad ibn Jubair used to talk badly about Al-Hassan (a.s) and Al-Hussain (a.s)."

Source: Tahdeeb Al-Tahdeeb. Vol. 1, Pg. # 243.

Qais Ibn Abi Hazim

Ibn Hajar Al-Asqalani:

Qais bin Abi Hazim, his name is Hussain bin Au'af or Au'af bin Abdul Harith or Abdu'af bin Al-Harith bin Au'af Al-Bijili Al-Ahmasi Aboo Abdullah Al-Kufi, narrated in Saheeh Al-Bukhari, Saheeh Muslim, Sunan Aboo Dawood, Sunan Al-Nasa'i, Sunan Al-Tirmidhi, Sunan ibn Majah. Al-A'ajeri narrated that Aboo Dawood said, "Qais bin Abi Hazim is the best of Tabi'een narrators."...They said that he hates Alee (a.s), but the known is that he preferred Uthman. Ibn Harash said: "Venerable Kufi"...Ibn Ma'een said: "He is more Trustworthy than Al-Zuhri." Murah said: "Trustworthy."

Source: Tahdeeb Al-Tahdeeb. Vol. 3, Pg. # 444 - 445.

Ibn Hajar Al-Asqalani:

Qais ibn Abi Hazim Al-Bijili Aboo Abdullah Al-Kufi, 'Trustworthy,' belongs to second generation. He had a vision, and he narrated from the ten companions who were promised paradise. He died after the ninety, or before, and he exceeded the 100 years of age.

Source: Taqreeb Al-Tahdeeb. Person # 5566. Pg. # 392.

Al-Mizzi:

...They said he hates Alee (a.s) and all companions, but the known is that he preferred Uthman. Aboo Bakr bin Abi Khaithamah narrates that Yahya ibn Ma'een said, "Trustworthy."

Source: Tahdeeb Al-Kamal. Vol. 24. Person # 4896. Pg. # 10 / 14.

Asad Ibn Wada'aa

Ibn Hajar Al-Asqalani:

Asad bin Wada'aa, Shaami, from the late generation of Tabi'een, Nasibi and used to curse. Ibn Ma'een said: "He and Az'had Al-Harrani and others used to curse Alee (a.s)." Al-Nasa'i said: "Trustworthy." That is all and the rest of Ibn Ma'een's narration from Al-Durai: "Thawr was not cursing Alee (a.s), so when he (Thawr) rejected to curse Alee (a.s), they pulled him from his legs." Ibn Hibban mentioned him in Al-Thuqat (Authenticated Ones) and said: "He narrates from Shahdad bin Uwais and the people of Syria narrated from him, he was a worshipper. He was killed in year 136 or 137 A.H." Aboo Hatim said: "Mu'awiyah bin Saleh, Faraj bin Fadhala and Jaber bin Ghanem narrated from him." 

Source: Lisan Al-Mizan. Vol. 1. Person # 1108. Pg. # 93.

Assad Ibn Moosa

Ibn Hajar Al-Asqalani:

Narrated in Saheeh Bukhari, Sunan Al-Nasa'i, Sunan Aboo Dawood. Asad bin Moosa bin Ibraheem bin Walid bin Abdul Malik bin Marwan Al-Amawi. Al-Nasa'i said: "Trustworthy." Ibn Yoonus, Ibn Al-Qane'a, Al-Ijlli and Al-Bazaz said: "Trustworthy." Ibn Hibban mentioned him in Al-Thuqat (Authenticated Ones). Al-Khalili said: "Pious Egyptian."

Source: Tahdeeb Al-Tahdeeb. Vol. 1, Pg. # 133.

Al-Mizzi:

Al-Bukhari said: "His narrations are renowned and he is given the title of 'The Lion of Ahl-Sunnah.'"

Source: Tahdeeb Al-Kamal. Vol. 2, Pg. # 513.

Ibn Hajar Al-Asqalani:

Assad ibn Moosa ibn Ibraheem ibn Al-Waleed ibn Abdul Malik ibn Marwan Al-Umawi, "The Lion of Ahl-Sunnah, 'Truthful' but narrated unique or strange narrations, there is Nasb in him. Belongs to the ninth generation, died in year 212 (A.H) and he was 80 years old.

Source: Taqreeb Al-Tahdeeb. Person # 399. Pg. # 43 - 44.

Muhammad Ibn Ziyad

Ibn Hajar Al-Asqalani:

Muhammad ibn Ziyad Al-Hani Baqtah Al-Hamzah Aboo Sufyan Al-Himsi, 'Trustworthy' belongs to the fourth generation, narrated in Bukhari and the four books of Hadeeth.

Source: Taqreeb Al-Tahdeeb. Person # 5889. Pg. # 414.

Ibn Hajar Al-Asqalani:

Narrated in Bukhari in Al-Adab Al-Mufrad, Sunan Aboo Dawood, Sunan Al-Tirmdhi, Sunan Al-Nasa'i, Sunan ibn Majah. Ahmad ibn Hanbal and Aboo Dawood and Al-Tirmdhi and Al-Nasa'i: 'Trustworthy.' Abbas Al-Duri reported from Yahya bin Ma'een: 'Trustworthy' and Ma'moon, Mohammad ibn Uthman reported the same from Ibn Al-Madani, and Aboo Haytim said: There is no discussion about him (he has not problematic). Ibn Hibban mentioned him in Al-Thuqat (Book of Authenticated Ones). Al-Hakim said: "He is known for Nasb as Hariz bin Uthman was."

Source: Tahdeeb Al-Tahdeeb. Vol. 3, Pg. # 565.

Asaa'ib Ibn Farukh 

Ibn Sa'ad:

Aboo Al-Abbas the poet, his name is Al-Saa'ib ibn Furukh, a slave of Bani Judaima bin Uday bin Al-Dail bin Abdulmunat bin Kenana (tribe). He rarely narrated hadeeth, he was a poet and resident in Makkah during the time of Ibn Al-Zubair, his desire was with Bani Ummayah. 

Source: Tabaqat Ibn Sa'ad. Vol. 8. Person # 2392. Pg. # 38.

Yaqoot Al-Hamwi Al-Rumi:

Aboo Al-Abbas (the blind), from Makkah, the poet, slave of Bani Judaima ibn Uday bin Al-Dail. He heard (Hadeeth) from Abdullah bin Amro bin Al-Aas, it has been narrated from him by Atta, Habib bin Abi Thabit and Amro bim Dinar. Ahmad ibn Hanbal Authenticated him. Al-Bukhari, Muslim, Tirmdhi, Aboo Dawood, Al-Nasa'i and Ibn Majah narrated from him. He was perverse towards the family of Aba Talib, close to Bani Ummayah and used to praise them. He said to Aboo Al-Tufayl Amer bin Wathela who was a Shi'ee: "I swear that I and Aboo Al-Tufayl are different from each other and Allah (swt) testifies they were misguided by their love to Aboo Turab (a.s) as the Jews were misguided of the truth."

Source: Mu'ajam Al-Udaba. Person # 515. Vol. 3, Pg. # 1341.

Al-Mizzi:

Narrated of Al-Sa'ib [3] bin Farrukh, Abul-Abbas Al-Makki, the blind poet, the father of Al-'Alaa' bin Al-Sa'ib. He narrated of: Abdullah bin Umar bin Al-Khattab, and Abdullah bin Amro bin Al-Aas. Those who narrated of him: Habib bin Abi-Thabit, and 'Ataa' bin Abi Rabaah, and Amru bin Dinar. The blind one - and he was Saduq (Truthful). Ahmad bin Hanbal and Al-Nisa'i said: 'Thiqah' (trustworthy). Abbas Al-Dawri said, of Yahya bin Ma'een: "Thabit" (solid). The 'Jama'ah' (majority) narrated of him.

Footnote:

[3] Tabaqat Ibn Sa'ad Vol. 5, pg. # 477, Tarikh Yahya by the narration of Al-Duri Vol. 2, pg. # 179, Tarikh Al-Daarmi, biography #480, and 'Ilal Ibn Al-Madini: 67, and 'Ilal Ahmad Vol. 1, pg. # 263, 405, and Tarikh Al-Bukhari Al-Kabeer Vol. 4, biography #2298, and Al-Kena by Muslim, paper #81, and Jame' Al-Tirmidhi Vol. 3, pg. # 132, Vol. 4, pg. # 192, and Al-Ma'rifa by Ya'qoob Vol. 2, pg. # 703, and Al-Jarh' Wa Al-Ta'deel Vol. 4, biography # 1040, and Thuqat Ibn Hibban Vol. 1, paper # 149, and Rijal Sahih Muslim by Ibn Manjawiyah paper #74, and Al-Jame' by Ibn Al-Qaysarani Vol. 2, pg. # 202, and Tahdeeb Al-Dhahabi: Vol. 2, paper # 5, and Al-Kashif Vol. 1, biography #1811, and Ma'rifat Al-Tabi'een paper #18, and Ikmal Mughaltai Vol. 2, paper #64, and Al-'Aqd Al-Thameen Vol. 4, pg. # 508, and Nihayat Al-Sool paper #109, and Tahdeeb Ibn Hajar Vol. 3, pg. # 449, and Khulasat Al-Khuzruji Vol. 1, biography # 2351, and Al-Jarh' Wa Al-Ta'deel Vol. 4, biography # 1045.

Source: Tahdeeb Al-Kamal. Vol. 10. Person # 2171. Pg. # 190 - 191.

Al-Hajjaj Ibn Yousuf

Ibn Taymiyyah:

A group of Nasibis and haters of Alee (r.a) with him and his children, such as Al-Hajjaj bin Yousuf Al-Thaqafi.

Source: Minhaj Al-Sunnah Al-Nabawiyyah. Vol. 4, Pg. # 554.

Ibn Sa'ad:

Al-A'mash reported that once he saw Al-Hajjaj stopping Abdul Rahman bin Abi Layla and said to him: "Curse the liars Alee bin Abi Talib (a.s), Abdullah bin Al-Zubayr and Al-Mukhtar bin Abi Ubaid."

Source: Tabqat Ibn Sa'ad. Vol. 8, Pg. # 232.

Ibn Hajar Al-Asqalani:

Hajaj bin Yusuf bin Abi Aqeel Al-Thaqafi...He was elegant and eloquent jurist.

Source: Tahdeeb Al-Tahdeeb. Vol. 1, Pg. # 363.

The Belief Of Those Who Fought Imam Alee (a.s)

Al-Dhahabi:

And there were a considerable amount of people who supported Mu'awiyah, who loved him and indulged in Ghuluw (exaggerators), and placed him in a marked degree either because he governed over them with generosity, clemency and bestowal or because they had been born in Syria on his love, and their children were also brought up in the same situation and that included a number of companions while the majority were the Tabi'een and they fought the Iraqi's, they were brought up on Nasb.

Source: Siyar A'lam Al-Nubala. Vol. 3, Pg. # 128.

Dhahabi likewise states in regards to the Nawasib: "Nawasib are those who fought against Alee (a.s) in Siffeen and acknowledged Alee (a.s) as a Muslim."

Source: Siyar A'lam Al-Nubala. Vol. 5, Pg. # 374.

Ibn Hajar Al-Asqalani: 

"They (Nawasib) are the followers of Mu'awiyah in the battle of Siffeen."

Source: Fath Al-Bari Bi-Sharh Saheeh Al-Bukhari. Vol. 17, Pg. # 626. 

Ibn Kathir:

"This hadeeth clearly rejects Rawafid who are the rejecters of the leadership of the three Khalifahs and this also rejects the Nawasib who are from Bani Ummayah and those who followed them from Syria in rejecting the caliphate of Alee ibn Abi Talib (a.s)."

Source: Al-Bidayah Wa'an-Nihayah. Vol. 9, Pg. # 154.

Bilal Ibn Aboo Hurairah

Ibn Askir:

Bilal ibn Aboo Hurairah Al-Dusi, Companion of the Prophet (saw), he was present at the battle of Siffeen with Mu'awiyah and he appointed him as a leader over some of his soldiers."

Source: Tarikh Ibn Asakir. Vol. 10. Pg. # 521.

Aboo Ubaidah narrated: "The leader of the left side troops of Muawiyah's army was Bilal ibn Aboo Hurairah Al-Dusi, at the battle of Siffeen.

Source: Tarikh Ibn Asakir. Vol. 10, Chapter 979, Pg. # 522.

Al-Dhahabi:

He narrated from his father (Aboo Hurairah). Those who narrated from him: Al-Shu'bi, Yaq'oob ibn Muhammad ibn Tahla and more. He particpated in the battle of Siffeen with Muawiyah and lived till the reign of Sulaiman."

Source: Tarikh Al-Islam. Vol. 6. Person # 225. Pg. # 305.

Ibn Hibban:

Bilal bin Aboo Hurairah narrates the story of the Dajjal of his father, Al-Shu'bi narrated of him.

Source: Al-Thuqat. Vol. 4, Pg # 65.

Habis Ibn Sa'ad

Al-Mizzi:

Habis bin Sa'ad, and he is called: Habis bin Rabi'a ibn Al-Mundhir bin Sa'ad bin Yathribi bin: Abd (a slave) bin Qusay bin Qamran bin Tha'laba ibn Amru bin Tha'laba bin Hayyan bin Jurm, and that is Tha'laba bin Amru bin Al-Ghauth ibn Thay' Al-Ta'i Al-Yamani, they say he was a companion and he fought in the battle of Siffeen alongside Mu'awiyah. He was a commander of the foot soldiers and was killed on that day. Muhammad ibn Sa'ad while mentioning the names of the companions who visited Syria, mentioned Habis bin Sa'ad Al-Ta'i amongst them. Aboo Za'ara whilst mentioning the companions, the Ansar and the tribes from Yemen visited Syria, cited Habis bin Sa'ad Al-Yemeni.

Source: Tahdeeb Al-Kamal. Vol. 5. Person # 990.Pg. # 183 - 184.

Busar Ibn Irtat

Ibn Athir:

He attended Siffeen along with Mu'awiyah and he showed hostility towards Alee (a.s) and his Companions.

Source: Usud Al-Ghaba Fi Ma'rifat Al-Sahabah. Vol. 1, Pg. # 374.

Ibn Hajar Al-Asqalani:

Busr bin Irtat and some say Ibn Abi Irtat, his name is Umar ibn Uwaimer ibn Umran Al-Qurashi Al-Amiri, he is from a small group of companions who migrated to Syria, died in year 86 A.H.

Source: Taqreeb Al-Tahdeeb. Person # 663.‏ Pg. # 60.

Mughira Ibn Shu'ba

Al-Tabari:

When Muawiyah appointed Mughira as a Governor of Kufa in the month of Jumada year 41 A.H, he invited him then he praised Allah (swt) and stated to him: "There are many things I wanted to testament to you but I will leave it because I rely on your insight which will please me and please my domination and will adjust my people. But I will not leave one testament, do not stop cursing and disgracing Alee (a.s) and send mercy upon Uthman. Disgrace the followers of Alee (a.s) and reject them and do not listen to them. Praise Uthman's followers and get close to them and listen to them." Al-Mughira appointed an agent for Muawiyah in Kufa for seven years and some months. He (the agent) had a good biography and health, but he never left cursing and abusing Alee (a.s), mocking and cursing Uthman's killers, invocating for Uthman for mercy and praising his (Uthman's) companions.

Source: Tarikh Al-Tabari. Vol. 5, Pg. # 253. 

Al-Albani:

The uncle of Ziyad bin 'Alaqa narrated that Al-Mughira bin Shu'ba abused Alee (a.s), so Ziyad bin Arqam stood up and said: "You know that the Prophet (saw) forbade abusing the dead, then why are you abusing Alee (a.s) when he is dead?"

Source: As-Silsilah Ahadeeth As-Saheehah. Vol. 5, Pg. # 520.

Hariz Ibn Uthman

Al-Dhahabi:

Hariz bin Uthman Al-Rahbi Al-Mashreqi Al-Himsi, Rahba is a branch of Himiar clan. (He narrates from) Abdullah bin Bisar, Khalid bin Ma'adan and Rashid bin Sa'ad, (he has been narrated by) Yahya Al-Wahadhy, Alee bin Ayaash and Alee bin Al-Ja'ad. Trustworthy, narrated around two hundred hadeeth and he is a Nasibi, died in year 163 A.H

Source: Al-Kashaf. Vol. 1. Person # 986. Pg. # 319.

Ibn Hajar Al-Asqalani:

Narrated in Al-Bukhari and the four (i.e Sunan Aboo Dawood, Sunan Al-Tirmidhi, Sunan Al-Nasa'i, Sunan Ibn Majah). Mua'dh bin Mua'dh said: "I don't think I saw some one in Shaam better than him." Al-Ajuri said: "Aboo Dawood said that all the Sheikhs of Hariz are authentic and I asked Ahmad ibn Hanbal about Hariz to which he said: 'Trustworthy,' Duhaim said: 'His chain of narration is authentic and said again: 'Trustworthy.'" Al-Mufadhal bin Ghasan said: "Acceptable." Ahmad bin Abi Yahya narrates that Ahmad ibn Hanbal said: "Hariz's hadith is authentic but he hated Alee (a.s)." Al-Ijlli said: "Trustworthy and he hated Alee (a.s)." Amro bin Alee said : "He used to curse Alee (a.s)." Hariz bin Uthman said: "The tradition what the people narrate of the Holy Prophet (saw) said, "Alee (a.s) to me is what Haroon (a.s) was to Moosa (a.s)" is right but the narrator heard it wrong. It is actually, "Alee (a.s) is to me what Qaroon was to Moosa (a.s)." Ibn Hibban narrated: "He used to curse Alee (a.s) seventy times a day and seventy times a night!"

Source: Tahdeeb Al-Tahdeeb. Vol. 1, Pg. # 375 - 377.

Kathir Ibn Shahab

Ibn Athir:

And when Mughirah ibn Shu'bah was put in charge of Kufa, Kathir ibn Shahab was put incharge of Al-Ra'i, and he used to curse Alee (a.s) abundantly from the pulpit of Al-Ra'i.

Source: Tarikh Al-Kamil. Vol. 3, Pg. # 278.

Ibn Sa'ad:

He narrated traditions from Umar bin Khattab and was one of Mu'awiyah bin Aboo Sufyan's Governors.

Source: Tabaqat Ibn Sa'ad. Vol. 8. Person # 2870. Pg. # 270.

 Ayad bin Abdullah Qarni:

And one of our observations with regards to the people of  Nasb from among the narrators, [is that] they pose the least danger from among all of those that partake in innovation, for their innovation is not linked to the roots, it is not a dangerous ideology like that of the Khawaarij, Shi'a, Qadariyyah or the Murjiyyah. Nay, it is in fact lighter than these aforementioned groups of innovation, which is why the Imams  of Ilm Al-Hadeeth (the knowledge of Hadeeth) covered up the fact that they were among the people of Bid'ah."

Source: Al-Bid'a Wa Athariha Fil-Dirayah Wa Al-Riwayah. Pg. # 164. 

Is it not a Bidah to curse Imam Alee (a.s)? When did the Prophet (saw) permit the cursing of a companion? And in this case, the one whom he declared as his own Nafs in the verse of Mubahila? The root of Nasb is hatred of Alee (a.s). Do they not ponder over the Prophet's (saw) saying: "Love of Alee (a.s) is a sign of faith and hatred of Alee is a sign of hypocrisy?" The love of Imam Alee (a.s) has everything to do with eeman (faith), since there is a direct nexus between faith and loving Alee (a.s). How can the scholars of the Nawasib suggest that the innovation of Nasibis have nothing to do with their roots when their raison d'etre is hatred of Alee (a.s) from whence their aqeedah originates. How can it be argued that this is a innocuous root free from innovation? Can there be any greater innovation then having a root belief based on the hatred of a man whose love is a part of faith? And in addition to this, go far as accepting narrations from the very people who discredit the Ahlulbayt (a.s)?!