in an early fourteenth-century Ilkhanid copy by Ibn al-Kutbi. The Shia inclinations of those responsible for this copy are evident from its illustrations of Ali, including one entitled The Investiture of Ali at Ghadir Khumm. Accounts of the Ghadir Khumm appear elsewhere in both Sunni and Shia canonical works of hadith, and these accounts have at times been used interchangeably without sectarian prejudice. The Shia scholar Amini (), for instance, relied on Sunni sources to list over a hundred companions and eighty-four who had recounted the event, most of whom are now counted as Sunnis. Similar efforts were made by the Shia authors Musavi () and Mahfouz (). Some of the best accounts of the event include those by the historian Ya'qubi (), a sympathizer to the Alid cause, and by the Sunni historian Ibn Asakir (), and also the accounts preserved in the collections of hadith, such as the canonical one by Ibn Hanbal. A great number of related hadiths about the Ghadir Khumm were also collected together with their s by the Sunni Ibn Kathir. To this list of Sunni sources, Jafri () adds the s of al-Tirmidhi (), al-Nasa'i (), Ibn Maja (), Abu Dawud (), and the works of Ibn al-Athir (), Ibn Abd al-Barr (), Ibn Abd Rabbih (), and Jahiz (). Some authors, such as al-Tabari (), Ibn Hisham (), and Ibn Sa'd () nevertheless made little or no mention of the Ghadir Khumm, perhaps because the story seem to justify the Shia claims. Alternatively, it is probable that these writers abstained from commenting on the event to avoid angering their Sunni rulers by supporting the Shia claims about Ali's right to succession. Western authors, whose works were based on these authors, consequently make little reference to the Ghadir Khumm. Even though the Ghadir Khumm is absent from Tarikh al-Tabari, its Sunni author narrates that Muhammad publicly dismissed some complaints about the conduct of Ali in Yemen in the same "chronological slot" as the Ghadir Khumm and from an authority about the event. Maria M. Dakake suggests that the author deliberately replaced the Ghadir Khumm hadith with another one in praise of Ali but without any spiritual and legitimist implications in favor of Shia. Similarly, as a senior employee of the Shia Buyids, al-Sharif al-Radi () does not mention the Ghadir Khumm in his Nahj al-Balagha, possibly to avoid the ire of the Sunni