VI

ABU TUR.AB
Of the various appellations by which 'Ali b. Abi Talib is known, none has
evoked more interest and controversy than that of' Abii (al-)Turab '. This
by-name is attested in early sources, both Muslim and non-Muslim; an
example for the latter is the letter allegedly sent by the Byzantine Emperor
Leo III (717-40) to 'Umar b. 'Abd al-'Aziz (99-101/717-20), in which 'Abii
Turab ' appears twice. 1
The original meaning of the name has generally been taken by scholars to
be pejorative; all occasions on which 'Abii Turab ' is used as an honorific
have accordingly been interpreted as later Shi'i attempts to rehabilitate both
the name and, by implication, its bearer. An eloquent exponent of this position
was Th. Noldeke in his article, ' Zur tendenziosen Gestaltung der Urgeschichte
des Islams '. 2 Others both before and after him have taken the same view. 3
The following lines attempt, first, a reassessment of that view and, second, an
account of some Shi'i notions about the provenance of ' Abii Turab '.

I
Noldeke's case rests on lexical evidence, as well as on accounts in some
historical sources. Let us turn first to the lexical considerations. Noldeke

'A. Jeffery (tr.),' Ghevond's text of the correspondence between 'Umar II and Leo III',
Harvard Theological Review, xxxvII, 4, 1944, 292, 298. On the problem of the genuineness of
this correspondence see ibid., 330-2. For a reference to Abii Turab in a Syriac text consult
S. Brock, 'An early Syriac Life of Maximus the Confessor', Analecta Bollandiana, xcr, 3--4,
1973, 329.
'ZDMG, LII, 1898, 16-33, at pp. 29-30.
3 See e.g. M. J. de Goeje, in ZDMG, xxxvm, 1884, 388 (referred to by I. Goldziher, Muh.
Stud., II, Halle, 1890, p. 121, n. 5 =Muslim studies, ed. S. M. Stern, II, London, 1971, p. II7,
n. 9); C. Barbier de Meynard, Surnoms et sobriquets dans la litterature arabe, Paris, 1907, 18-19;
H. Lammens, Etudes sur le regne du Calife Omaiyade Mo'awia 1er, Paris, etc., 1908, 184-5;
idem, Fa.tima et les filles de Mahomet, Rome, 1912, 58-9, 141; L. Veccia Vaglieri, ''Ali b. Abi
'j:'alib ', in EI, second ed., r. The ingenious solution propounded by P. Crone and M. A. Cook
(Hagarism, Cambridge, 1977, p. 177, n. 60) can only be accepted iftheir general thesis concerning
the 'Alid imamate as a Samaritan calque is adopted. For a minority view consult W. Sarasin,
Das Bild Alis bei den Historikern der Sunna, Basel, 1907, 34-5 (and see below, n. 6).

VI

VI
:11'.)

; I ; \

111:1.i11l.ai11:: \.11:1.L 1.1, .. ""'""' Al1i1 'l'11r:d>' 1:: \.11 l>n dl'r1v1d /"r11111 1'\J'l'<':\:11111111 ::11i:l1

lmrd111.l yruluhn, wl1i,..J1 111: n:111ln:1 a:: a \>l'j11r:i.Liv"' 111:1.y Iii:: \111.111"1 \,., i:11v'<rd
wit.11 d11s\, '. 'l'l1is n:11diLio11, Ll1011gh a1.1'.11rak i11 iL,':1'\/", 1":1.i\:1 l.11 L:i.I"' 11111" 111" !.\,..
view of sonw gra111111:1.ria11H, wl10 rnganl11d fir.ri/mf, yr1d11/m. (L"g"Ll1a wi\.11 11Llwr
expressions sucli as lii abli la.kn 1 ) as la11daLory, 11v1111 Llio11gli I.Iii: :i.J>parl'11L
meaning is one of censure (?Cihfrv.hii 'l-d/iamrn wa.-inna.rnr7 ynr'idfinlf. {n:/1/i 'I 111111(/i ). 1'
The noun titrab is also somewhat ambiguous: it means both' dusL 'arnl' arLl1 ',
and so the name might arguably either be translated majestically as ' f:1.Ll14:r
of the earth', or more humbly as 'dustman '. 6 As will appear, boLh s<:11s11::
have had their firm advocates.
If the lexical evidence is disappointingly inconclusive, can we perhaps hope
for clearer answers from the accounts depicting the circumstances in which
the name 'Abii Turab ' was first used ? These accounts generally consist of
two (originally discrete?) parts: a core, in which are often implied a pejorative
connotation of' Abii Turab ', a criticism of 'Ali, or both; and further elements,
in which 'Ali invariably appears in a favourable light, and in which the name
itself is sometimes rhown to connote praise. A typical story of this kind is
set during the 'Ushayra expedition, which preceded the battle of Badr. 'Ali
and 'Ammar b. Yasir, who were travelling companions at the time, fell asleep
on the ground while watching people who were cultivating their date-palms.
The Prophet woke 'Ali up by stirring him with his foot and saying to him,
'Get up, Abii Turab '. 7 Here the Prophet may simply have been referring to
'Ali's dusty state, brought about by the soil and the wind; but in this context
the name may also imply a censure of 'Ali as a loafer who has dozed off at an
inopportune moment in the midst of a military operation. The story, however,
immediately goes on to report that Mu}.iammad then told 'Ali that the two
most wretched creatures (on the Day of Judgement) are to be the Thamii.di
who slaughtered the she-camel in defiance of $ali}.i's command, and the man
who was to strike 'Ali on the head, causing blood to spill on to his beard
(a reference to 'Ali's murderer Ibn Muljam). This utterance is an example of
a'lam al-nubuwva, in that it establishes Mu}.iammad as a true prophet; and
at the same time it shows 'Ali to be a very special person indeed, since his
killer is to be punished more severely than any other Muslim wrongdoer,
including, by implication, the murderers of 'Umar and 'Uthman. In a Shi'i
version of the story, the pro-'Alid tendency is even more marked: the Prophet
4 For
5 Ibn

which see H. L. Fleischer, Kleinere 8chriften, I, Leipzig, 1885, 112.

Manzur, Lisiin al-'arab, Beirut, 1955-6, I, 228, s.v. trb; Ibn al-Athir, al-Nihaya Ji
gharib al-hadith, Cairo, 1311/1893--4, I, 111-12, s.v. trb. Note also that some verbs formed from
the root trb exhibit opposite meanings, e.g. tariba, ' to be poor ', atraba, 'to become rich '. There
is disagreement among the grammarians as to whether this pair belongs to the arjdiid. See
Mul.iammad b. al-Qiisim al-Anbari, Kitiib al-arJdiid, ed. Mul.iammad Abu '1-Fa<ll Ibrahim,
Kuwait, 1379/1960, 380; D. Cohen, in Arabiw, vm, l, 1961, 9. For further uses of turiib see
I. Goldziher, ZDMG, XLIII, 1888, 587-90, and cf. idem, M1th. 8t1td., II, 354-.5 =Muslim Studies,
IT, 320-1.
6 Sarasin's interesting suggestion (Joe. cit.) is that turiib derives from the Syriac tarba
'corpulence', and that 'Abil Turab' was originally meant as an apt reference to one of 'Ali's
well-known physical attributes, with no pejorative overtones intended. Shi'i tradition has it
that 'Ali's large belly resulted from the great amount of knowledge deposited there. See Ibn
Babawayhi, 'Ilal al-shara'i', Najaf, 1385/1966, 159, cit. al-Majlisi, Bibiir al-anwiir [ = Bibar],
[Persia], 1305/1887-8-1315/1897-8, IX, 12.
7 Ibn Hisham, 8ira, ed. F. Wiistenfeld, Giittingen, 1858-9, 422;
al-'j'abari, Tiirikh, ed.
M. J. de Goeje and others, Leiden, 1879-1901, I, 1271-2; al-Nasa'i,
amir al-mu'minin,
Najaf, 1369/1949, 57, whence Mul.isin al-Amin, A'yiin al-shi'a, III, 1, Damascus, 1366/1947, 13;
'Ali b. Burhiin al-Din al-I;falabi, al-8ira al-halabiyya, II, Cairo, 1382/1962, 135. On the custom
of the Prophet to give names in connexion with particular events see M. J. Kister, 'Call yourselves by graceful names', in Lect'lres in memory of Professor Martin 111. Plessner, Jerusalem,
1975, 18.

'""ll"d ';\\1' ;\\111 '1'11r:i.\1. \11.,.11.11:"" ,i1 1.lw dw1L wl111'.l1 :11l\1nl'd l.11 ';\11':1 l"a""' aH 111:
l'r11::Lr:1.L"d l1i111:1<'ll" i11 \'ray,.,.-"
Nl1'i'i' ;111111"'"" a\::11 1.1111Lai11 \.l1n f"11\lmvi11g LracliLin11: w\1011 Llw Prophet oaw
a cl 11::\, '"""""'"' '/I Ii Lilling L\11: gro11nd :mwng Ll1c da.t.i:-pa.lrnR of Medina he
d1 ... l:1.rncl,' I do 1111L i>la1t11: JHiOplo ror calling you Ahli Turab '. 'Ali turned pale
1111 li1::1,ri11g Ll1iH, Ho the Prophet took his hand and told him of his special position
in fHla.111, which wnR second only to that of JVln}.iammad himself (anta akhi
11J1H1Ja6ri ?111t-klwlYi1ti fi ahli ... ). 9 Now the crucial element for the Shi'is lies
of cour8c in the latter part of the story (which often appears as an independent
tradition) ; yet the first part unwittingly reveals both that the name ' Abii
Turab' was coined by the people and not by Mu}:iammad, and that 'Ali himself
regarded this designation as offensive, and had to be consoled by the Prophet.
It is precisely such revelations which yet another account seeks to counter.
It describes how 'Ali left his home following a dispute with his wife Fatima,
and lay on the dusty floor of the masjicl. \Vhcn the Prophet found him there,
10
he removed the dust from his back and said to him, 'Sit up, Abii Turab '.
Another version has it that when 'Ali was angry with Fatima it was not his
practice to say anything that might. annoy her; instead he would pour dust
on his head as a token of his distress. That is why the Prophet addressed him as
' Abii Turab '.U In both versions it is not immediately obvious what the
Prophet had in mind: he may have been describing the state in which he found
his son-in-law, without wishing to reproach him. Yet the fear of derogatory
interpretations apparently prompted the traditionists who cited the story to
insist that it proved the very opposite, i.e. that' Abii Turab' was the sobriquet
most favoured by 'Ali.1 2 It is difficult to reconcile this statement with the story
on which it is based ; perhaps the underlying idea is that the Prophet
deliberately used the name to cheer up a despondent 'Ali, knowing that he
liked best to be addressed in that manner. "Whatever the correot explanation,
the main implication of the story is clear enough: 'Ali is the henpecked
husband, Fatima the nagging termagant, and the ahl al-bayt in general far
from perfect.13 No wonder that the Shi'i scholar Ibn Babawayhi (d. 381/991)
14
is uncomfortable with this tradition and casts doubts on its authenticity.
The two versions which he nevertheless cites end on a happy note : the Prophet
restores marital harmony and then emerges smiling, having reconciled
' the
15
two persons most beloved by me and by the inhabitants of heaven '.
In trying to piece together these traditions so as to obtain a coherent whole
one is confronted by two difficulties. In the first place, even in the seemingly
older parts of the traditions (referred to above as the core), the derogatory
'Ibn Shahrashiib, llfanaqib iil Abi Talib, ed. by a committee of Najaf scholars, Najaf,
1376/1956, II, 301l. And see J\ful.isin al-Amin, Joe. cit.
9 Ibn Babawayhi, op. cit., 157, cit. Ibn Shahrashiib, Joe. cit.; Bi(1ar, IX, 11.
1862-1908, I, 122, n, 435, IV, 159; Muslim,
10 Al-Bukhari, $ahib, eel. J\L L. Kreh!,
$aMIJ, Cairo, 1375/1950. IV, 1874; al-Tabari, op. cit., I, 1272-3; Abu Faraj al-Isfahani, Maqiitil
al-tiilibiyyin, Cairo, 1368/1919, 25-6, and the references given on p. 26, n. 1 ; al-J;lalabi, op. cit.,
II,

136.
11 Ihn Hishiim, Joe. cit.; al-I;falabi, op. cit., 136-7. See also Mu]:isin al-Amin, op. cit.,

III,

l, pp. 12-13.
12 See the references aboV'e, n. 10.
13 This is the (rather biased) picture presentert by Lammens. See especially his account of
the relationship between 'Ali and Fatima after their marria.ge, in the third chapter of his Fatima
et les filles de Mahomet, 39-60. According to Lammens, 'Aboii Torah, dans le principe une
injure, signi:Ae probablement le dormeur, l'homme endormi, litt. l'homme de la poussiere '

(ibid., 141).
14 Ibn Babawayhi, op. cit., 156.
"ibid., 155-6, cit. Bil;ar, Joe. cit.

VI

VI
:11i1

:1110

cor1110La.Lio11 or' Alii1 'l'urali, i:1 110!, alway:i 111Linly ... 11'/l,I'. Nt't'.<llldly (J111d lllOl't
Nnrio11Nly), cvc11 ir wn aN:i1111H a l'".iorn.l:ivn 11.11. ,;r ' ;\ l11i 'l'11rn.l1 ' i11 Lit<' cor"
sections, them NLill 1emai11M tlt1 prolil ... 111 ol' daLi11g. IL 11111.y Ii" 1.1111.I. l.l1n:1" t'.<11'<'
sections date from very early ti111tN, that U1cy art'. 11t1L Lt'.11dc1il.iow1, i.11:1.L Ll1<'y
simply attempt to explain how 'Ali got the name' Aliii T116ii>' (t1111 ol' Ll11 . 111
may even be true!). In this case the other elemcntM in tlw Lr:uliLio11N nprn.:c11L
subsequent 'Alid reinterpretations. Alternatively, it may be tlin.t' ;\ liii 'l'urii.11 '
originally had a laudatory, or at least a neutral, meaning, and tl1a.t t.hnNe corn
sections belong to the corpus of Umayyad traditions hostile to 'Ali, whicl1
aimed at suppressing this meaning by circulating derogatory stories abo11L
him. In this case the other elements in the traditions represent 'Alid attcmpt.:i
to preserve the original connotations (if not the exact meaning) of the name.
An examination of the occasions on which 'Abii Turab ' was used to refer
to 'Ali after his death does not get us much further: it is true that the
Umayyads and their supporters regarded the name as derogatory, 16 and thiN
may also hold for the Christian sources in which it occurs; yet 'Ali's partisarrn
are said to have seen in it an expression of praise, and it is by no means clear
whether their attitude reflects the original significance, or whether it is merely
a typical reflex action to Umayyad taunts. A similar ambiguity exists as
regards the term Turabiyya, by which 'Ali's followers were sometimes known."
I conclude therefore that the original meaning of 'Abii Turab ' was so
thoroughly obscured by partisan polemics that it will probably remain forever
unknown.

II
The question remains of how the Shi'is try to prove the correctness of their
interpretations of the name. As has been mentioned above, some Shi'i traditions
link it to 'Ali's piety. 18 Elsewhere Mu}.iammad is said to have called 'Ali
' Abii Turab ' because on the Day of Resurrection he is to be the first to have
the dust shaken from his head (i.e. the first to be brought back to life). 19
A different explanation is that the sobriquet was given in order to emphasize
the resemblance between 'Ali and Adam (who was created of dust and so

16
See for instance Zayd b. Abi Sufyan's deliberately offensive manner of asking one of the
Shi'i supporters of I,Iujr b. 'Adi, ' What is your view of Abii Turab ? ' The Shi'i pretends not to
know who Abii Turab is, implying that he regards the by-name as insulting (al-Baladhuri,
Ansiib al-ashriif, IV, I, ed. M. Schloessinger and M. J. Kister, Jerusalem, 1971, 219, and the
references given there). Elsewhere it is reported that Mu'awiya demanded to know why Sa'd b.
Abi Waqqii.G refrained from vilifying Abii Turab (Ibn I,Iajar al-'Asqalani, al-1$iiba fi tamyiz
al-$ahiiba, IV, Cairo, 1325/1907, 270), that al-I,Iusayn's adversary Shamir addressed him as
Ibn Abi Turab (Bi/:iiir, x, 255), and that when the Syrians attacked the tawwiibun, they contemptuously referred to them as a?hiib Abi Turiib (al-Mas'iidi, Muruj al-dhahab, ed. and tr. C.
Barbier de Meynard, v, Paris, 1869, 217; the French translation at this point (left unchanged
in Ch. Pellat's revised translation, Les prairies d'or, HI, Paris, 1971, p. 788, 1980) is probably
wrong, and this is perhaps what misled Sarasin (op. cit., 35)). Cf. also Ibn 'Abd Rabbihi, al-'Iqd
al-Jarid, III, Cairo, 1321/1903-4, 12, 34; al-Shay bi, al-$ila bayna 'l-ta?awwuf wa 'l-tashayyu', I,
Baghdad, 1382/1963, 86. Many more examples could be adduced.
17
The derogatory use of the term Turabiyya by the Umayyads is attested by al-I,Iasan
al-BaGri (d. 110/728) (Mul.JSin al-Amin, op. cit., III, I, p. 13). And see al-Kumayt's reaction,
Hashimiyyiit, ed. and tr. J. Horovitz, Leiden, 1904, 36 (Arabic text), cit. Muhsin al-Amin,
Joe. cit. See also al-Mas'iidi, Joe. cit.; Goldziher, Jl.fuh. Stud., II, 121 =Muslim studies, n, 117,
and the references given there; Lammens, Etudes, 184.
1s See above, pp. 348-9, with n. 8.
19 Ibn Shahrii.shiib, op. cit., II, 306; Muhsin al-Amin, l oc. cit.; Niildeke, art. cit., and the
references given there. According to the Tafsir of Furat b. Ibrahim (Najaf, 1354/1935-6, 203),
the radifa of Qur'an LXXIX, 7 (usually interpreted as the Day of Judgement, or as the second
blast or quake announcing it) refers to 'Ali, 'who would be the first to have the dust shaken
from his head '.

lwrn111<' 11,,.. lir::I. l11Htl11).:o :\I. lir::I. 1.Li.111'.1', l.l1r:: "'l'l:1.1ml.io11 d11t':: 111>1. lo11k vi:ry
1111prl':::ill<' (11.i'l.l'I' 11.ll, wl111 w:i.:1 111>!. 1.r1al.1'<I or d1i::I. 'I): yd wl1:1.L iL i11q1lioN iN
1l11d. i\d:i111 :111d '1\li 111r1 1.1c:1.L1d l'n1111 1.111 :1:1.1111 kind ol' N1d1NL:i.11e<, and that
\11 I l11r1l'nr1 "11joy:: "'111:1.I rank wil.11 Ad:1.11J. Nc"n U111:i, t.Jio argument fits
11 ii l1i11 I lie "'1 ... 11:<iv<' liL<'raL11r<'. deali11g wil.h Ll1e relative rncritR of Prophets
111111 111111111::.
Tlw :1.::::111111il.i1111 11111k.rlyi11g oUwr traditions is that turab means 'earth'
1:1.l.l1l'I' i.11:1.11 'd11HL '. 'l'l1uH t.l1n 11amc is said to have been given to 'Ali by the
l'r,,pl1<'I. a:1 :111
I.hat after Mul:mmmad's death he was to be the master
,.J' 111" <'arLl1 (:,ii/rib al-ar(l) aml God's Proof (1mjja) to its inhabitants. 21
H11111I'. Nl1l'i oxegetes derive the name from Qur'an LXXVIII, 40: 'On the
.l11y wl1111 1na11 Noes what his hands have wrought, and the unbeliever says,
" W1111ld LhaL I were dust (ya laytani kitntu turiiban) ! "'. According to
:11 M:1jliHI (d. 1110/1698-9), the turiib of the verse refers to the Sbi'a, because
11,,.y l'l'Nl'111hle the earth in their humility and their submission to 'Ali's
111111111:111dN. Since 'Ali was their lord and commander, he was appropriately
1:ill1"I 't.lie father of turiib' (i.e. 'the father of the Shi'a '). 22 Al-Majlisi
111,.11Lim1s a second interpretation of the Qur'anic verse: turiiban stands for aba
t11r11/1iyya.n f!l, and so tho verse means, 'Would that I belonged to the party
,,r AIiii 'J'urab ! '. 23 In an eschatological tradition (ad Qur'iin xxv, 27) it is
11i:1i111ained that Abii Bakr will utter these words when he realizes what dire
111111iHhment awaits him for his sinful actions in this world. 24 Such an inter11r<'tation of the Qur'anio turiiban-allegedly included already in 'Ali's
11111shaf 25-is valid, al-Majlisi says, because in nisbas both the 'AbiI' and the
1111: nl-nisba are occasionally dropped. Al-i\fajlisi also points to the existence
, 11' a Rhi'i reading of the verse, in which turiiban is replaced by turiibiyyan. His
J'.onclusion is clear: whichever way one chooses to understand the verse, it
l'rovcs beyond all doubt that 'Abii Turab' is an expression of praise, 'and is
1101; consistent with the claims of the
[Shi'a-hating Sunnis], God's
J'.llrRO on them, who referred to 'Ali by that name to show their scorn for him '. 26
'The name 'Abii Turab ' figures prominently in a mystical tradition quoted
liy Rajah al-Bursi (d. after 813/1410-1) and commented upon by various later
Shi'i theologians with f;liifi tendenoies. According to the commentators of this
J.mdition, the name refers either to 'Ali's niisiit (human nature), or to his
lr7h1It (divine nature) (in which case 'Abii Turah' is interpreted as meaning
l.liat 'Ali is the master of the human species). 27
'Ali is not the only Shi'i personage who is linked in Shi'i minds with turiib.
'l'he tale of al-I,Iusayn's martyrdom is full of moving details about his agony
on the soil of Karbala'. He died covered with dust, a fact to which the poet

'21 Ibn Shahrashiib, op. cit., m, 38, cit. Bi/:iiir, VI, 358.
Ibn Babawayhi, 1Vla'ani 'l-alchbar, Najaf, 1391/1971, whence Fakhr alDin b. Muliammad,
illtijma' al-bakrayn wa-ma.tla' al-nayyirayn, n. pl., 1307 /1889-90, 107, Bihiir, IX, 11; Ibn
g,\.hawayhi, 'llal al-shara'i', 156, cit. Bihf;r, Joe. cit., Mulisin al-Fayt,I, Tafsir
[Persia],
1266/1849-50, 541; Muliammad b. Abi 'l-Qiisim aJ.'j'abari, Bishiirat al-m1l?tafii, Najaf, 1383/
1063, 9, cit. Bi'/;ar, xv, I, 134.
22 BilJ,ar, xx, II.
23 ibid. Also see tho references above, n. 21.
21 Ilm Shahrashiib, op. cit., n, 305.
25 ibid., quoting from the Kitiib al.radd 'ala ahl al-tabdil of Abti 'l-Qiisim 'Ali b. AJ,mad
nl-Kiifi (d. 352/963).
' Bi/:iiir, IX, 11-12.
2 7 Raj ab al-Durs'i, Jf ashUriq anwrlr nl-yaq,"in Ji asriir amir ril-mu'min'in, Beirut, n. d., 31-2.
Nne tbe discussion in al-Shaybi, al-Fikr al;'hi'i wa 'l-naza'iit al-,<iifiyya, Baghdad, 1386/1966, 275;
11. Corbin, in /f'Jcole Pratique des Hautes l!Jtudes, ve section: Sciences religieuses, Annuaire, 19691!l70, (pub.) 1969, 233-5.

VI
;\[,'.]

al-Kunmyt all111ks wl1011 110 rcl't,rH Lo lii111 a,'I al 111:11/11n11/1.'' 11 l'nl11q1:1 /'l//'11/1
gradually Locamo associat.1,d wiLli Nliti 111arLyr::, and i'"rli:1p:1 I.Iii:: 1.01il.ril111l.iil
in making 'Ali's suuriquet famous.
The name' Abu Turab 'is fuunrl not only in lrn;l.u1i Nl1l'i liL1.raL11n', 11111. al::o

Jts pop11lariLy i:: prov111

in works of extremist sects such as the
by the fact that many Shi'i scholars and writers were give11 U1is l11qa!J. 1m

28 Hiishimiyyiit, 62 (Arabic text). Cf. in general 'Abbas al-Qummi, Safinat al-bi/ulr, N1tjaf',
1355/1936, r, 121-2.
29 Rene Dussaud, Histoire et religion des
Paris, 1900, 161, 176.
S<'._lbn Shahrashub (op. cit., rn, 2) quotes from al-l;ladii'iq of AbU Turab I;Jaydetra b. Usiima
(cf. Agha l!_uzurg al-'fihrani, al-Dhari'a ilii ta?iinif al-shi'a, vr, Tehran, 1366/1946-7, 280). flee
in general Agha Buzurg al-'rihrani, '{'abaqiit a'liim al-shi'a, n, Najaf, 1374/1954, 26-9; Mul.1sin
al-Amin, op. cit., v1, Beirut, 1960, 156-8.

ADDENDA

To p.347, n.2: See the comment by Anton Spitaler, "Beitrage zur Kenntnis
der Kunya-Namengebung", Festschrift Werner Casket, ed. Erwin Graf,
Leiden, 1968, 336-350, at 347f.
To p.350, n.16: When a man in Damascus referred to MuJ:iammad ibn alI:Ianafiyya as "lbn Ab! Turab", he is likely to have meant this as a term of
abuse (cf. lbn 'fiiwiis, '(ara'if, Qumm, 1400, 89).