Nasb-and-the-Nawasib

who fully embraced the Shīʿī dogma like al-Nāṣir? 1
There is no doubt that the inclination of some of them toward Shīʿism was a clear
sign of them being pleased with ʿAlī I and the Alawids. As for their pleasure
with ʿAlī I, that is obvious. And as for them being pleased with the Alawids,
the proof of that is that Shīʿism was widespread among the Alawids; there was
hardly an Alawid who was not a Shīʿī, as stated by al-Dhahabī:
النوادر ثالثة:‏ شريف سني،‏ ومحدث صوفي،‏ وعالم متهتك
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Also see: al-Bidāyah wa al-Nihāyah 10/275; al-ʿIlāqāt bayn al-ʿAlawiyyīn wa al-ʿAbbāsiyyīn p. 179.
Despite al-Dhahabī stating that al-Maʾmūn was extreme in his Shīʿism, as in Tārīkh al-Islām 15/6, the
reality of the matter is that he was merely a Tafḍīlī. To further elaborate, as stated in Majmūʿ Fatāwā
Shaykh al-Islām 13/33, 28,474 and Minhāj al-Sunnah al-Nabawiyyah 1/306, the Shīʿah during the era of
ʿAlī I were of three types:
1. The Muʾallihah: those who dieficated ʿAlī I. He had incinerated them.
2. The Sabbābah: those who reviled Abū Bakr and ʿUmar L.
3. The Mufaḍḍilah: those who gave preference to ʿAlī I over Abū Bakr and ʿUmar L.
Maʾmūn belonged to the third category, as stated by Ibn Kathīr in al-Bidāyah wa al-Nihāyah 10/277.
The following poem, which appears in Tārīkh al-Islām 15/238; Siyar Aʿlām al-Nubalāʾ 10/282; al-Wāfī bi
al-Wafayāt 17/352; Fawāt al-Wafayāt 1/586, supports this:
أصبح ديني الذي أدين به
حب عيل بعد النبي ول
ثم ابن عفان يف اجلنان مع ال
إل ول أشتم الزبري ول
وعائش الم لست أشتمهابر
ولست منه الغداة متعذرا
أشتم صديقا ول عمر
أبرار ذاك القتيل مصطربا
طلحة إن قال قائل غدرا
من يفرتهيا فنحن من بر
My religion which I subscribed to has become, and I will not apologise for it tomorrow,
Loving ʿAlī after Nabī H, and I will not revile Abū Bakr and ʿUmar,
Then, Ibn ʿAffān who is in paradise with the virtuous and who was killed with patience.
Behold, and I will not revile al-Zubayr and Ṭalḥah, even if anyone else says anything evil.
And ʿĀʾishah the mother, I will not revile her. Whoever accuses her we are free from him.
And al-Dhahabī states in Tārīkh al-Islām 15/6, “Al-Maʾmūn was an extremist in his Shīʿī leanings, but he
did not say anything disrespectful regarding the Shaykhayn. Rather he would supplicate for them.”
1 Tārīkh al-Islām 45/90; Tārīkh al-Khulafāʾ p. 451; Shadharāt al-Dhahab 5/98.
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