This was the case at a time when the leading scholars...

This was the case at a time when the leading scholars (mashayiq) of Ahl al-Hadith at Baghdad basically did not accept the caliphate of Imam Ali ('a) (wa amma mashayikh: ashab al-hadith min al-Baghdaiyyin fa innahum la yuthbituna imamata 'Ali; minhum Ibn Main wa Abu Khaythamah, wa Muhammad ibn Hanbal, kanu yahdhifuna Aliyan min al-imamah wa yaz'amuna anna wilayatahu kanat ftnah).[^10] Another witness is that of Yahya ibn Main, one of the prominent figures of the Ahl al-Hadith during the 3rd/9th century: He is cited as having said: "I say: Abu Bakr, Umar, then Uthman." [^11] Ahmad ibn Hanbal was somewhat moderate and he would say "We do not find fault with someone who considers Ali as the fourth caliph" (la nu'ibu man rabba'a bi Ali).

[^12] In this regard there were many who were opposed to Ahmad ibn Hanba1. [^13] It appears that towards the end of his life Ahmad ibn Hanbal had become firmer in his belief in the legitimacy of the caliphate of Ali ('a) as the fourth caliph, and accordingly he would say that someone who did hot consider Ali as the fourth caliph was more is error than an.

ass (man lam yurabbi' bi Aliyin fa-huwa adallu min himari ahlih).[^14] Someone who found fault with Mu'awiyah and Amr ibn As was presumed to be a rafidi. [^15] Ahmad ibn Hanbal was told about someone who preferred Ali ('a) to Abu Bakr and Umar. He disapproved of such a belief and said, "I fear that he might be a rafidi" (Akhsha an yakuna rafidiyan).[^16] Ahmad ibn Hanbal's son says, "I asked my father as to who the rafidis were.

He replied, It is someone who abuses and curses Abu Bakr and Umar (al-ladhi yashtumu wa yasubbu Aba Bakrin wa 'Umar).' " [^17] In connection with the meaning of rafd one may refer to the forgeries that have been attributed to the Prophet (s) concerning the rawafid.

[^18] An important term that must be considered for explanation of a significant part of Shi'i inclinations during this period is that of "Iraqi Shi'is." This name applies to those who despite their Shii inclinations and their narration of the virtues and merits (fada'il) of the and hostility towards the Umayyads-and later on towards the Abbasids-do not belong to any of the Shi'i sects, including Zaydi, Imami and the Isma'ili sects.

Certainly individuals of this type could be Mutazilites, but this name does not describe all of them and it might be said that there were those who were Iraqi Shi'is' without being Mu'tazilis.