The harmonious relationship between Umm al Mu’minin Aisha and the Ahlul Bayt in the books of the Shia

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The harmonious relationship between Umm al Mu’minin Aisha and the Ahlul Bayt in the books of the Shia

 
 
كالصبح فيه ترفع و ضياء نسب أضاء عموده في رفعة
و الفضل ما شهدت به الأعداء و شمائل شهد العدو بفضلها

A noble lineage which illuminated its pillars of loftiness,

Like daybreak with its greatness and brightness.

Coupled with excellent qualities which the enemy have acknowledged,

And real virtue is what the enemy attests to.

 

Now that the reality has been firmly established before you, O fortunate reader, concerning the true relationship between Umm al Mu’minin Sayyidah Aisha and Sayyidina ‘Ali and the Ahlul Bayt radiya Llahu ‘anhum; we now present to you those narrations which the Shia themselves have recorded in their books regarding the same.

The idea is to convict the opponent from the sources he hastens to. The object is not to accept the details which have been mentioned in the various narrations because some of them are replete with lies and forgery. Nevertheless, the purpose is to furnish for them proofs from their own sources of the love Sayyidah Aisha radiya Llahu ‘anha cherished for the Ahlul Bayt so that they are compelled to accept the narrations that appear in their books.[1]

We generally relied upon what Ibn Abi al Hadid[2] has written. He reviles the Sahabah radiya Llahu ‘anhum of Rasulullah salla Llahu ‘alayhi wa sallam and slanders them with false accusations in his commentary of Nahj al Balaghah. He is among the protagonists of I’tizal and Rifd, and a conspirator against Islam. Moreover, his relationship with the wretched Ibn al ‘Alqami is well known.[3] Nonetheless, taking into consideration the extremist Shia, he is considered among the distinguished scholars of the Shia, Mu’tazilah, and Mutafalsifah.[4] The amazing thing is that while furnishing proofs for the Rawafid, he speaks about Sayyidah Aisha radiya Llahu ‘anha in glowing terms at many places and testifies to her entry into Jannat. We shall list some of these places for the reader. Some of his statements include obvious untruths which we will point out if need be. We have chosen him since he is considered a haven [of knowledge] by them and the Shia rely on him regarding narrations concerning Sayyidina Abu Hurairah and Sayyidah Aisha radiya Llahu ‘anhuma.

 

Their testimony that Sayyidina ‘Ali ibn Abi Talib protected Sayyidah Aisha, honoured her and exalted her status.

Ibn Abi al Hadid says:

على أن أمير المؤمنين عليه السلام أكرمها و صانها و عظم من شأنها و من أحب أن يقف على ما فعله فليطالع كتب السيرة

Certainly, Amir al Mu’minin honoured her, protected her, and exalted her status. Those who wish to know the details of what he did should study the books of Sirah.[5]

 

He says:

و قد علمتم ما كان من عائشة في أمره فلما ظفر بها أكرمها و بعث معها إلى المدينة عشرين امرأة من نساء عبد القيس عممهن بالعمائم و قلدهن بالسيوف

You are well aware of Aisha’s interference in his matter. Notwithstanding this, when he gained victory over her, he venerated her and sent 20 women of ‘Abd al Qais with her to Madinah. He attired them with turbans and adorned them with swords.[6]

 

Their testimony that Sayyidah Aisha narrates virtues of ‘Ali, Fatimah, and the Ahlul Bayt

Ibn Abi al Hadid affirms:

 

و أما مسروق فلم يمت حتى كان لا يصلي لله تعالى صلاة إلا صلى بعدها على علي بن أبي طالب عليه السلام لحديث سمعه من عائشة في فضله

Death did not come to Masruq until he would send salutations upon ‘Ali ibn Abi Talib after every salah he performed for the sake of Allah subhanahu wa ta ‘ala owing to the hadith containing its virtue which he heard from Aisha.[7]

 

Masruq ibn al Ajda’ rahimahu Llah is a prominent Tabi’i. He is one of the most educated regarding Sayyidina ‘Ali’s radiya Llahu ‘anhu merits. Additionally, he is among his students as appears in his biography.[8] However, it is not established in the books of the Ahlus Sunnah that he would send such salutations upon Sayyidina ‘Ali radiya Llahu ‘anhu.

Ibn Abi al Hadid is not the only one who reports Sayyidah Aisha’s radiya Llahu ‘anha praise for the Ahlul Bayt. Rather, their later scholars who fabricated numerous lies against her have reported her praise for Sayyidah Fatimah radiya Llahu ‘anha. I present to you the statement of one of them:

 

عائشة تثني على فاطمة و تقول ما رأيت أحدا أصدق منها إلا أباها

و عن عائشة قالت ما رأيت رجلا كان أحب إلى رسول الله منه و ما رأيت امرأة كانت أحب إلى رسول الله من امرأته تعني عليا و فاطمة رضي الله عنهما

Aisha praised Fatimah with the words, “I have not seen anyone more truthful than her except her father.”

Aisha reports, “I have not seen a man more beloved to Rasulullah salla Llahu ‘alayhi wa sallam than him nor have I seen a woman more beloved in his sight than his wife—referring to ‘Ali and Fatimah.”[9]

 

و قالت و قد سئلت من كان أحب الناس إلى رسول الله قالت فاطمة فقلت إنما سألتك عن الرجال قالت زوجها و الله إنه كان صواما قواما و لقد سالت نفس رسول الله في يده فردها إلى فيه

Once she was asked, “Who is the most beloved person to Rasulullah salla Llahu ‘alayhi wa sallam?”

She replied, “Fatimah.”

I asked, “I am asking you about the men?”

She replied, “Her husband. By Allah! He would fast excessively and perform salah excessively at night. Indeed, the soul of Rasulullah salla Llahu ‘alayhi wa sallam flowed in his hand and he returned it to his mouth.”[10]

 

It is reported that Sayyidah Aisha radiya Llahu ‘anha mentioned Sayyidah Fatimah radiya Llahu ‘anha in these glowing terms:

 

ما رأيت أحدا أصدق منها إلا أباها

I have not seen anyone more honest than her except for her father.[11]

 

It is reported that she said:

كنت عند رسول الله صلى الله عليه و سلم فأقبل علي بن أبي طالب فقال هذا سيد العرب

I was by Rasulullah salla Llahu ‘alayhi wa sallam when ‘Ali bin Abi Talib arrived, upon which Rasulullah salla Llahu ‘alayhi wa sallam commented, “This is the leader of the Arabs.”[12]

 

She narrates that Rasulullah salla Llahu ‘alayhi wa sallam stated:

 

ذكر علي عبادة

Speaking of ‘Ali is worship.[13]

 

She also reports:

زينوا مجالسكم بذكر علي

Beautify your gatherings with ‘Ali’s mention.[14]

 

It is reported that she remarked after Sayyidina ‘Ali ibn Abi Talib radiya Llahu ‘anhu was mentioned in her presence:

 

كان من أكرم رجالنا على رسول الله صلى الله عليه و سلم

He was one of our most privileged men in Rasulullah’s salla Llahu ‘alayhi wa sallam sight.[15]

 

She was asked regarding him, to which she replied:

ذاك خير البشر و لا يشك فيه إلا كافر

He is the most superior man. No one doubts this except a disbeliever.[16]

 

Another narration has the words:

ذاك من خير البرية و لا يشك فيه إلا كافر

He is one of the greatest creations. None but a disbeliever will doubt this.[17]

 

She advised her brother Muhammad ibn Abi Bakr:

 

الزم علي بن أبي طالب فإني سمعت رسول الله يقول الحق مع علي و علي مع الحق لا يفترقان حتى يردا علي الحوض

Cling to ‘Ali ibn Abi Talib for I have indeed heard Rasulullah salla Llahu ‘alayhi wa sallam saying, “The truth is with ‘Ali and ‘Ali is with the truth. They will not separate until they meet me at the pond.”[18]

 

When news of Sayyidina ‘Ali’s radiya Llahu ‘anhu extermination of the Khawarij reached her, she said that she heard Rasulullah salla Llahu ‘alayhi wa sallam saying:

يقتلهم خير أمتي بعدي

The best of my ummah after me will kill them.

 

Another narration has the wording:

هم شر الخلق و الخليقة يقتلهم خير الخلق و الخليقة و أعظمهم عند الله تعالى يوم القيامة وسيلة

They are the worst of mankind and creation who will be slain by the best of mankind and creation and the greatest medium in the sight of Allah subhanahu wa ta ‘ala.

 

Another narration contains the words:

اللهم إنهم شرار أمتي يقتلهم خيار أمتي و ما كان بيني و بينه إلا ما يكون بين المرأة و أحمائها

[Rasulullah salla Llahu ‘alayhi wa sallam said:] “O Allah! Certainly, they are the worst of my ummah who will be killed by the best of my ummah.” [She then said:] “Whatever transpired between me and him was nothing more than what happens between a woman and her in-laws.”[19]

 

They narrated from Sayyidah Aisha radiya Llahu ‘anha:

 

أن رسول الله صلى الله عليه و سلم أجلس حسينا على فخذه فجاء جبريل إليه فقال هذا ابنك قال نعم قال أما إن أمتك ستقتله بعدك فدمعت عينا رسول الله صلى الله عليه و سلم فقال جبريل إن شئت أريتك الأرض التي يقتل فيها قال نعم فأراه جبريل ترابا من تراب الطف

Rasulullah salla Llahu ‘alayhi wa sallam seated Hussain upon his lap. Just then Jibril entered his presence and asked, “Is this your son?”

He replied in the affirmative.

Jibril said, “Behold! Indeed your ummah will soon kill him after your demise.”

Hearing this, Rasulullah’s salla Llahu ‘alayhi wa sallam eyes began to flow with tears.

Jibril submitted, “If you wish, I will show you the land where he will be martyred.”

“Yes,” he replied.

Accordingly, Jibril showed him some sand from al Taff[20].[21]

 

This narration has no isnad. Nonetheless, it is great evidence for them as long as it contains some merit of Sayyidina Hussain radiya Llahu ‘anhu. While at the same time, the one who narrates this grand evidence is the worst creation of Allah in their eyes. How astonishing!

We do not rely on the isnads of the afore-mentioned narrations since they have been criticised extensively. Nevertheless, we deduce from the Shia scholars’ documentation of them, their tacit approval of the pleasant and amicable relationship between Sayyidina Aisha and Sayyidina ‘Ali and Sayyidah Fatimah, radiya Llahu ‘anhum and her wonderful testimony in their favour.

 

Aisha’s approval of Hassan’s burial in her home and this being among her merits

Ibn Abi al Hadid says:

و قد روي عنها أنه لما طلب منها الدفن قالت نعم فهذه الحال و القصة منقبة من مناقب عائشة

It is reported about her that when he sought permission from her to bury, she allowed it. This approval and incident is one of the merits of Aisha.[22]

 

Their testimony to her Tawbah and entry into Jannat

Ibn Abi al Hadid states:

و أما أم المؤمنين عائشة فقد صحت توبتها و الأخبار الواردة في توبتها أكثر من الأخبار الواردة في توبة طلحة و الزبير

With regards to Umm al Mu’minin Aisha, [the incident of] her tawbah is indeed authentic. The traditions relating to her tawbah are more abundant than the traditions relating to the tawbah of Talhah and Zubair.[23]

 

He also says:

و هذا الفصل كله رمز إلى عائشة و لا يختلف أصحابنا في أنها أخطأت فيما فعلت ثم تابت و ماتت تائبة و أنها من أهل الجنة

This entire chapter is dedicated to Aisha. However, our scholars are unanimous that she erred in the manner she acted but then followed it up with tawbah and passed away repentful. And she is among the inhabitants of Jannat.[24]

 

Their Imams naming some of their daughters after Aisha

 

i) Imam Jafar al Sadiq, considered the sixth Imam by the Shia, named one of his daughters after Sayyidah Aisha al Siddiqah radiya Llahu ‘anha.[25]

ii) Imam Musa ibn Jafar al Sadiq, commonly known as al Kazim (d. 173 A.H), considered the seventh Imam by the Shia, named one of his daughters after Sayyidah Aisha al Siddiqah radiya Llahu ‘anha.[26]

iii)  Similarly, the son of Musa al Kazim—Jafar ibn Musa al Kazim ibn Jafar al Sadiq—also named his daughter Aisha.[27] Al ‘Umri[28] states in al Majdi:

ولد جعفر بن موسى الكاظم بن جعفر الصادق يقال له الخواري و هو لأم ولد ثماني نسوة و هي حسنة و عباسة و عائشة و فاطمة الكبرى و فاطمة أي الصغرى و أسماء و زينب و أم جعفر

Jafar ibn Musa al Kazim ibn Jafar al Sadiq—known as al Khawari and who is the son of Musa’s Umm Walad—had 8 daughters: Hasanah, ‘Abbasah, Aisha, Fatimah al Kubra, Fatimah al Sughra, Asma’, Zainab, and Umm Jafar.[29]

 

iv) Imam ‘Ali al Rida ibn Musa al Kazim, regarded as the eight infallible Imam by the Shia, he too continued the tradition of his fathers before him and named his daughter Aisha.[30]

v) Imam ‘Ali al Hadi also named his daughter Aisha after Umm al Mu’minin Sayyidah Siddiqah radiya Llahu ‘anha.[31] It should be borne in mind that ‘Ali al Hadi is considered to be the tenth Imam by the Shia Ithna ‘Ashariyyah (Twelvers).

 

Had Sayyidah Aisha radiya Llahu ‘anha harboured animosity, hatred, and enmity for the Ahlul Bayt, and they in return for her then these pious luminaries would not have named their daughters after her.

 

Sayiduna ‘Ali’s feelings towards her on the Day of Jamal

Abu Jafar ibn Babuwayh[32] referred to as al Saduq by the Shia narrates from Jafar al Sadiq ibn Muhammad—from his father, Muhammad al Baqir:

 

قال مروان بن الحكم لما هزمنا علي بالبصرة رد على الناس أموالهم من أقام بينة أعطاه و من لم يقم بينة حلفه قال فقال له قائل يا أمير المؤمنين اقسم الفيء بيننا و السبي قال فلما أكثروا عليه قال أيكم يأخذ أم المؤمنين في سهمه فكفوا

Marwan ibn al Hakam reports, “When ‘Ali defeated us at Basrah, he returned the people’s belongings to them. Whoever furnished proof, he gave him his wealth and whoever could not was made to take an oath.

A person said to him, ‘O Amir al Mu’minin! Divide the spoils and captives between us.’ [However, he ignored him.]

But when they persisted, he said, ‘Which of you would take Umm al Mu’minin in his share?’

They thus desisted from their claim.”[33]

 

Sayyidah Fatimah’s relationship with her

When Sayyidah Fatimah radiya Llahu ‘anha would prepare food, she would serve some to our mother Sayyidah Aisha radiya Llahu ‘anha as al Himyari has documented with his chain of narration.[34]

Al Majlisi[35] quotes from Sayyidina ‘Ali radiya Llahu ‘anhu in Bihar al Anwar:

 

دخلت السوق فابتعت لحما بدرهم و ذرة بدرهم فأتيت بهما فاطمة حتى إذا فرغت من الخبز و الطبخ قالت لو أتيت أبي فدعوته فخرجت و هو مضطجع يقول أعوذ بالله من الجوع ضجيعا فقلت يا رسول الله عندنا طعام فاتكأ علي و مضينا نحو فاطمة فلما دخلنا قال هلمي من طعامنا ثم قال اغرفي لعائشة فغرفت

I entered the market place and purchased some meat for one dirham and some maize for one dirham and brought them to Fatimah.

When she finished baking and cooking, she suggested, “If you would go to my father and invite him.”

Accordingly, I went and [found him] lying down and praying, “I seek protection in Allah from hunger as a companion.”

I submitted, “O Messenger of Allah! We have some food.”

He thus leaned upon me and we proceeded towards Fatimah.

As we entered, he said, “Bring some of our food.”

He then instructed, “Scoop out some for Aisha.”

And she complied.[36]

 

Likewise Ibn Rustum al Tabari[37] has mentioned in Dala’il al Imamah:

 

أن فاطمة رضي الله عنها ماتت و هي راضية عن عائشة و أنها أوصت لها باثنتي عشرة أوقية

Certainly, Fatimah radiya Llahu ‘anha passed away in the condition that she was pleased with Aisha and she also made a bequest of 12 uqiyah [silver] for her.[38]

 

The Imams’ testimonies in Aisha’s favour

Al Kulayni[39] reports in al Kafi from Humaid ibn Ziyad—from Ibn Sima’ah—from Muhammad ibn Ziyad and Ibn Ribat—from Abu Ayub al Khazzar—from Muhammad ibn Muslim, who said:

 

قلت لأبي عبد الله عليه السلام إني سمعت أباك يقول إن رسول الله صلى الله عليه و آله خير نساءه فاخترن الله و رسوله فلم يمسكهن على طلاق و لو اخترن أنفسهن لبن فقال إن هذا حديث كان يرويه أبي عن عائشة و ما للناس و للخيار إنما هذا شيء خص الله عز و جل به رسوله صلى الله عليه و آله

I asked Abu ‘Abdullah al Sadiq, “I heard your father saying, ‘Verily, Rasulullah salla Llahu ‘alayhi wa sallam gave his wives a choice and they all chose Allah and His Messenger. Hence, he did not remain divorced to them. Had they chosen themselves, they would have been separated [from him].’”

He commented, “Indeed this is a narration which my father would report from Aisha. What knowledge do people have concerning khiyar (choice)? This was something Allah the Mighty and Exalted exclusively bestowed upon His Messenger salla Llahu ‘alayhi wa sallam.”[40]

 

Al Majlisi comments: “Authenticated.”

This narration from Jafar al Sadiq[41] from his father confirms that he would narrate from Umm al Mu’minin Aisha radiya Llahu ‘anha and that she is one of the wives of Nabi salla Llahu ‘alayhi wa sallam who chose Allah and His Messenger.

 

و عن أبي جعفر محمد بن علي الباقر أن سائلا سأله عن عائشة و عن مسيرها في تلك الحرب الجمل فقال استغفر الله لها أما علمت ما كانت تقول يا ليتني كنت شجرة يا ليتني كنت حجرا يا ليتني كنت مدرة قلت و ما ذاك منها قال توبة

It is reported about Abu Jafar Muhammad al Baqir[42] that a person asked him concerning Aisha and her journey to the Battle of Jamal to which he replied, “Seek Allah’s forgiveness on her behalf. Do you not know that she would lament, ‘If only I was a tree! If only I was a rock! If only I was a clod of earth!’”

The questioner enquired, “What did this serve as in her favour?”

“Repentance,” he explained.[43]

 

This is sufficient evidence of the harmonious relationship between Sayyidah Aisha radiya Llahu ‘anha and Sayyidina ‘Ali and the Ahlul Bayt radiya Llahu ‘anhum. It is manifest and substantiated not only from Sunni sources but from Shia sources as well. No one is capable of denying it except through sophistry and obstinacy. And true guidance comes only from Allah subhanahu wa ta ‘ala.

 

NEXT⇒ Baseless Fabrications against Sayyidah ‘Aisha


[1] One of the contemporary books which is replete with this is the book al Tarahum Bayn Al al Bayt wa al Sahabah of Salih al Durwaysh. A very beneficial book on the subject.

[2] ‘Abd al Hamid ibn Hibat Allah ibn Abi al Hadid, Abu Hamid ‘Izz al Din al Mada’ini. An extremist Shia. He was born in 586 A.H. He enjoyed the good graces of al Wazir Ibn al ‘Alqami due to their compatibility, closeness, and sharing Shia ideologies. Among his works is al Falak al Da’ir ‘Ala al Mathal al Sa’ir and Sharh Nahj al Balaghah. He died in 655 A.H. (Tarikh al Islam of al Dhahabi vol. 11 pg. 118, al Bidayah wa al Nihayah vol. 13 pg. 199)

[3] Al Anwar al Kashifah li ma fi Kitab Adwa’ ‘Ala al Sunnah min al Zalal wa al Tadlil wa al Mujazafah of al Mu’allimi pg. 152.

[4] Dar’ Ta’arud al ‘Aql ma’a al Naql of Ibn Taymiyyah vol. 1 pg. 161.

[5] Sharh Nahj al Balaghah vol. 17 pg. 254.

[6] Ibid vol. 1 pg. 23.

[7] Sharh Nahj al Balaghah vol. 4 pg. 87.

[8] Tahdhib al Tahdhib vol. 4 pg. 59.

[9] Amali al Tusi pg. 249; 440, Bihar al Anwar vol. 37 pg. 40.

[10] Kashf al Ghummah of al Irbili vol. 1 pg. 244: Bihar al Anwar vol. 32 pg. 272, vol. 38 pg. 313, vol. 40 pg. 152, and vol. 43 pg. 53.

[11] Kashf al Ghummah vol. 2 pg. 100.

[12] Bihar al Anwar vol. 38 pg. 93, 150.

[13] Ibid vol. 38 pg. 199, 200.

[14] Ibid vol. 38 pg. 201.

[15] Kashf al Ghummah vol. 1 pg. 376, Bihar al Anwar vol. 40 pg. 51.

[16] Bihar al Anwar vol. 26 pg. 306 and vol. 38 pg. 5.

[17] Ibid vol. 38 pg. 13.

[18] Ibid vol. 38 pg. 28, 33, 38, 39.

[19] Ibid vol. 33 pg. 332, 333, 340, Kashf al Ghummah vol. 1 pg. 158.

[20] Al Taff: A land on the outskirts of Kufah along the desert road where the martyrdom of Sayyidina Hussain ibn ‘Ali radiya Llahu ‘anhuma occurred. (Mujam al Buldan of Yaqut al Hamwi vol. 4 pg. 36).

[21] Al Sayed Murtada al ‘Askari: Ma’alim al Madrasatayn vol. 3 pg. 40-42. When Sayyidina Hussain radiya Llahu ‘anhu knew the place of his murder, why did he go there? Is suicide permissible in his or their fiqh?

[22] Sharh Nahj al Balaghah vol. 16 pg. 51.

[23] Ibid vol. 17 pg. 254.

[24] Ibid vol. 6 pg. 214

[25] Alam al Nisa’ pg. 132, Lawaqih al Anwar fi Tabaqat al Akhyar, Nur al Absar fi Manaqib Al al Bayt al Mukhtar.

[26] Al Irshad of al Mufid vol. 2 pg. 302, al Fusul al Muhimmah of ‘Abd al Hussain al Musawi pg. 242, Kashf al Ghummah vol. 3 pg. 244

[27] Umdat al Talib pg. 63

[28] Abu al Hassan ‘Ali ibn Muhammad ibn ‘Ali al ‘Umri. A celebrated genealogist of the fifth generation. Some of his well-known books are al Majdi fi Ansab al Talibin and al Mushajjarat. (Mujam al Mu’allifin of Rida Kahhalah vol. 7 pg. 221, introduction to the book al Majdi Fi Ansab al Talibin)

[29] Al Majdi fi Ansab al Talibin pg. 301.

[30] Umdat al Talib pg. 128, Kash al Ghummah vol. 2 pg. 267, Bihar al Anwar vol. 49 pg. 221

[31] Kitab al Irshad pg. 334, Rowd al Mi’tar pg. 306

[32] Muhammad ibn ‘Ali ibn al Hussain Abu Jafar al Qummi titled as al Saduq. Leader of the Imamiyyah. He was born in 306 A.H. He is the author of books frequently read and studied by the Rawafid. His memory is proverbial. Some of his works are Da’a’im al Islam and Din al Imamiyyah. He died in 381 A.H. (Siyar Alam al Nubala’ vol. 16 pg. 303, al Alam vol. 6 pg. 274)

[33] ‘Ilal al Shara’i’ vol. 2 pg. 603.

[34] Qurb al Isnad of al Himyari pg. 137.

[35] Muhammad Baqir ibn Muhammad Taqi ibn Maqsud ‘Ali al Asfahani al Majlisi. A scholar of the Imamiyyah and part of the Ithna ‘Ashariyyah (twelvers). He was appointed chief Qadi in Isfahan. He was born in 1037 A.H. Among his books is Bihar al Anwar and Jawami’ al ‘Ulum. He died in 1111 A.H (al Alam vol. 6 pg. 48)

[36] Bihar al Anwar vol. 17 pg. 231.

[37] Muhammad ibn Jarir ibn Rustum Abu Jafar al Tabari. A rafidi and imami. He is sometimes confused with Muhammad ibn Jarir ibn Yazid al Tabari the Mufassir and Imam of the Ahlus Sunnah. Among his books is al Mustarshad fi al Imamah and al Ruwat ‘an Ahlul Bayt. (Siyar Alam al Nubala’ vol. 14 pg. 282, appendix of Mizan al I’tidal of al ‘Iraqi pg. 178)

[38] Dala’il al Imamah pg. 260.

[39] Muhammad ibn Ya’qub Abu Jafar al Razi al Kulayni; Sheikh of the Shia and scholar of the Imamiyyah. He is among their fuqaha’ (jurists) and authors. Among his works is al Kafi fi ‘Ilm al Din and al Radd ‘Ala al Qaramitah. He died in 328 A.H (Siyar Alam al Nubala’ vol. 15 pg. 280 and al Alam vol. 7 pg. 145)

[40] Al Kafi vol. 6 pg. 137, Bihar al Anwar vol. 22 pg. 212

[41] Jafar ibn Muhammad ibn ‘Ali ibn al Hussain ibn ‘Ali ibn Abi Talib, Abu ‘Abdullah al Hashimi, al Sadiq. He was born in 80 A.H. He is a Sheikh of the Banu Hashim and one of the renowned ‘Ulama’ of Madinah. He is a descendant of Sayyidina Abu Bakr al Siddiq radiya Llahu ‘anhu from his mother’s side. He would be infuriated by the Rawafid and hated them. He was courageous and determined to speak the truth openly. He passed away in 148 A.H. (Siyar Alam al Nubala’ vol. 6 pg. 255, al Mujiz al Fariq min Ma’alim Tarjamat al Imam Jafar al Sadiq of ‘Ali al Shibl)

[42] Muhammad ibn ‘Ali ibn al Hussain ibn ‘Ali ibn Abi Talib, Abu Jafar al Hashimi, al Baqir. A credible Imam. He was born in 56 A.H. He was learned, a faqih, and one of the distinguished ‘Ulama’. He passed away in 117 A.H. (Siyar Alam al Nubala’ vol. 4 pg. 401, Tahdhib al Tahdhib vol. 5 pg. 225)

[43] Al Tabaqat al Kubra vol. 8 pg. 74.