The Rawafid allege that Sayyidah Aisha and Sayyidah Hafsah radiya Llahu ‘anhuma along with their fathers conspired to murder Nabi salla Llahu ‘alayhi wa sallam and they put poison in his mouth which was the cause of his death.
This claim is more blasphemous in respect of Allah subhanahu wa ta ‘ala and His Messenger salla Llahu ‘alayhi wa sallam than in relation to Sayyidah Aisha radiya Llahu ‘anha. The reason for this is that whenever someone plotted against Rasulullah salla Llahu ‘alayhi wa sallam, Allah subhanahu wa ta ‘ala sent divine revelation to save him from it. Thus, when the Jews intended to kill him and poisoned the sheep, Allah subhanahu wa ta ‘ala made it speak and it accordingly informed Rasulullah salla Llahu ‘alayhi wa sallam that it was poisoned. When they intended to throw a boulder on him to kill him, Allah subhanahu wa ta ‘ala informed him through revelation and he thus got up with haste. Considering all of this, will Allah subhanahu wa ta ‘ala desert him in his home, in his fatal illness, and allow someone to poison him while he is in dire need of Allah’s subhanahu wa ta ‘ala assistance, help, and mercy? Certainly, this is a wicked thought in relation to Allah subhanahu wa ta ‘ala who declares:
إِلَّا تَنصُرُوْهُ فَقَدْ نَصَرَهُ اللّٰهُ
If you do not aid the Prophet salla Llahu ‘alayhi wa sallam, Allah has already aided him.
Moreover, Rasulullah salla Llahu ‘alayhi wa sallam lives this entire time with a wife who plots against him and he remains completely unaware of it? He desires to be cared for in his illness in her home and finally passes away on her lap while he remains completely oblivious that she is conspiring against him? No intelligent person will doubt that such a ridiculous claim is nothing less than blasphemy against Rasulullah salla Llahu ‘alayhi wa sallam.
Such baseless accusations have been debunked in many other ways as well.
Ibn Taymiyyah has a declaration similar to this concerning her father, Sayyidina Abu Bakr radiya Llahu ‘anhuma. The Rawafid claim that he harboured enmity for Nabi salla Llahu ‘alayhi wa sallam and would conspire against him. Ibn Taymiyyah refutes them by saying:
Moreover, it is common knowledge that the most foolish person is not unaware of the condition of his companion on such a perilous journey where the party whom he lived amongst has shown enmity to him and are seeking to kill him while his friends are unable to assist him. How can he [the Prophet salla Llahu ‘alayhi wa sallam] specifically take such a Companion along who outwardly displays friendship but has caused him grief and above this is his enemy inwardly, yet he still believes that he is his friend? Only the most senseless and ignorant person will act in this way.
May Allah disfigure those who attribute such ignorance and absurdity to the Prophet salla Llahu ‘alayhi wa sallam, who is the most intelligent, most knowledgeable, and best informed of all creation.
It has reached me regarding the king of the Mongols, Khudabandah—for whom this Rafidi authored this book for him regarding Imamah—that when the Rawafid began telling him things like Sayyidina Abu Bakr radiya Llahu ‘anhu harboured hatred and enmity for Rasulullah salla Llahu ‘alayhi wa sallam coupled with attesting to the fact that he accompanied the latter on the journey of hijrah which was the most risky journey, he made a statement which is the obvious result of their wicked claim, “He was dim-witted.” Allah subhanahu wa ta ‘ala has exonerated His Messenger salla Llahu ‘alayhi wa sallam from the same, but its mention is addressed to those who fabricate lies against the Prophet salla Llahu ‘alayhi wa sallam which necessitate such blasphemy. There is no doubt that the person who acts as the Rawafid claim is indeed dim-witted. Allah subhanahu wa ta ‘ala has indeed exonerated His Messenger and his Siddiq from their untruths. And this shows that their claim leads to blasphemy against the Messenger salla Llahu ‘alayhi wa sallam.
I say: If this necessitates defamation of the Prophet salla Llahu ‘alayhi wa sallam in companionship, then what about the claim that his wife plotted against him whereas he loved her dearly, desired to be cared for during his illness in her house and is buried in her room?
يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللّٰهُ لَكَ تَبْتَغِيْ مَرْضَاتَ أَزْوَاجِكَ وَاللّٰهُ غَفُوْرٌ رَّحِيْمٌ
O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you, seeking the approval of your wives? And Allah is Forgiving and Merciful.
Until His statement:
وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيْثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللّٰهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَن بَعْضٍ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنبَأَكَ هٰذَا قَالَ نَبَّأَنِيَ الْعَلِيْمُ الْخَبِيْرُ
And [remember] when the Prophet confided to one of his wives a statement; and when she informed [another] of it and Allah showed it to him, he made known part of it and ignored a part. And when he informed her about it, she said, “Who told you this?” He said, “I was informed by the Knowing, the Acquainted.”
‘Ali ibn Ibrahim al Qummi said:
كان سبب نزولها أن رسول الله صلى الله عليه و آله كان في بعض بيوت نسائه و كانت مارية القبطية معه تخدمه و كان ذات يوم في بيت حفصة فذهبت حفصة في حاجة لها فتناول رسول الله صلى الله عليه و آله مارية فعلمت حفصة بذلك فغضبت و أقبلت على رسول الله صلى الله عليه و آله و قالت يا رسول الله هذا في يومي و في داري و على فراشي فاستحيا رسول الله صلى الله عليه و آله منها فقال كفي فقد حرمت مارية على نفسي و لا أطأها بعد هذا أبدا و أنا أفضي إليك سرا فإن أنت أخبرت به فعليك لعنة الله و الملائكة و الناس أجمعين فقالت نعم ما هو فقال إن أبا بكر يلي الخلافة من بعدي ثم من بعده عمر أبوك فقال من أخبرك بهذا قال الله أخبرني
فأخبرت حفصة عائشة من يومها بذلك و أخبرت عائشة أبا بكر فجاء أبو بكر إلى عمر فقال له إن عائشة أخبرتني عن حفصة كذا و لا أثق بقولها فسل أنت حفصة فجاء عمر إلى حفصة فقال لها ما هذا الذي أخبرت عنك عائشة فأنكرت ذلك و قالت ما قلت لها من ذلك شيئا فقال لها عمر إن كان هذا حقا فأخبرينا حتى نتقدم فاجتمع أربعة على أن يسموا رسول الله صلى الله عليه و آله فنزل جبرئيل عليه السلام على رسول الله صلى الله عليه و آله بهذه السورة يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ تَبْتَغِيْ مَرْضَاتَ أَزْوَاجِكَ وَاللّٰهُ غَفُوْرٌ رَّحِيْمٌ قَدْ فَرَضَ اللّٰهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ يعني قد أباح الله لك أن تكفر عن يمينك وَاللّٰهُ مَوْلَاكُمْ وَهُوَ الْعَلِيْمُ الْحَكِيْمُ وَإِذْ أَسَرَّ النَّبِيُّ إِلٰى بَعْضِ أَزْوَاجِهِ حَدِيْثًا فَلَمَّا نَبَّأَتْ بِهِ أي أخبرت به وَأَظْهَرَهُ اللّٰهُ عَلَيْهِ يعني أظهر الله نبيه على ما أخبرت به و ما هموا به من قتله عَرَّفَ بَعْضَهُ أي أخبرها و قال لم أخبرت بما أخبرتك به
The circumstances behind its revelation is that Rasulullah salla Llahu ‘alayhi wa sallam was in one of his wife’s house while Mariyah al Qibtiyyah was with him serving him. He was in Hafsah’s house on that day. Hafsah went out for some work. While away, Rasulullah salla Llahu ‘alayhi wa sallam had relations with Mariyah. Hafsah came to learn of this and became extremely upset.
She then confronted Rasulullah salla Llahu ‘alayhi wa sallam and said, “O Messenger of Allah! On my day, in my house and on my bed?”
Rasulullah salla Llahu ‘alayhi wa sallam felt humbled before her and said, “Wait. I have forbade Mariyah upon myself. I will never have relations with her after this. Moreover, I am going to tell you a secret. If you disclose it, then may the curse of Allah, the angels, and the entire mankind be upon you.”
She said, “Yes, what is it?”
He said, “Indeed, Abu Bakr will assume the Caliphate after me followed by ‘Umar your father.”
She asked, “Who informed you of this?”
He replied, “Allah informed me.”
Hafsah then informed Aisha of this on that very day and she in turn informed Abu Bakr.
Hearing this, Abu Bakr approached ‘Umar and said to him, “Aisha has related to me from Hafsah such and such a thing. However, I do not trust her statement. So you ask Hafsah.”
Accordingly, ‘Umar came to Hafsah and asked her, “What is this that Aisha is relating from you?”
Hafsah denied it saying, “I did not say anything of this sort to her.”
‘Umar said to her, “If it is true, then inform us so that we may advance.”
The four then concurred to poison Rasulullah salla Llahu ‘alayhi wa sallam. However, Jibril ‘alayh al Salam descended upon Rasulullah salla Llahu ‘alayhi wa sallam with this Surah:
O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you, seeking the approval of your wives? And Allah is Forgiving and Merciful. Allah has already ordained for you [Muslims] the dissolution of your oaths. i.e. Allah has permitted that you expiate your oath.
And Allah is your protector, and He is the Knowing, the Wise. And [remember] when the Prophet confided to one of his wives a statement; and when she informed [another] of it and Allah showed it to him. i.e. Allah appraised His Messenger of what she said and the intention they had to kill him.
He made known part of it. i.e. he told her, “Why did you relate what I told you?”
It appears in the same two books mentioned previously at another place:
عن عبد الصمد بن بشير عن أبي عبد الله عليه السلام قال تدرون مات النبي صلى الله عليه و آله أو قتل إن الله يقول أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلٰى أَعْقَابِكُمْ فسم قبل الموت إنهما سقتاه فقلنا إنهما و أبويهما شر من خلق الله
‘Abd al Samad ibn Bashir relates from Abu ‘Abdullah (al Sadiq) that he asked, “Do you know whether Rasulullah salla Llahu ‘alayhi wa sallam passed away (naturally) or he was killed? Certainly Allah declares:
أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلٰى أَعْقَابِكُمْ
So if he was to die or be killed, would you turn back on your heels [to unbelief]?
He was poisoned before he died. They two poisoned him.”
We commented, “Verily, they and their fathers are the worst of Allah’s creation.”
One idiotic contemporary remarks while celebrating the demise of Sayyidah Aisha radiya Llahu ‘anha:
What should I say? What should I eulogise or mention? Should I mention her poisoning Rasulullah salla Llahu ‘alayhi wa sallam or murdering him?
He merely quotes this grave slander from his predecessors.
أَتَوَاصَوْا بِهِ بَلْ هُمْ قَوْمٌ طَاغُوْنَ
Did they suggest it to them? Rather, they [themselves] are a transgressing people.
The Rawafid have exploited the incident of Sayyidah Aisha and Hafsah radiya Llahu ‘anhuma giving medicine to Rasulullah salla Llahu ‘alayhi wa sallam in his illness and have said that they poisoned him.
This is the wording of the narration from Sayyidah Aisha radiya Llahu ‘anha:
عن عائشة رضي الله عنها قالت لددنا رسول الله صلى الله عليه و سلم في مرضه و جعل يشير إلينا لا تلدوني قال فقلنا كراهية المريض للدواء فلما أفاق قال ألم أنهكم أن تلدوني قال قلنا كراهية المريض للدواء فقال رسول الله صلى الله عليه و سلم لا يبقى منكم أحد إلا لد و أنا أنظر إلا العباس فإنه لم يشهدكم
We fed medicine to Rasulullah salla Llahu ‘alayhi wa sallam in his illness. He indicated to us that we should not give him medicine, but we passed it off saying, “It is just a patient’s dislike for medicine.”
When he regained consciousness, he scolded, “Did I not prevent you from giving me medicine?”
We submitted, “(We thought) it is just a patient’s dislike for medicine.”
Rasulullah salla Llahu ‘alayhi wa sallam then said, “Everyone here should be given medicine while I watch, except ‘Abbas since he was not present then.”
Sayyidah Asma’ bint ‘Umays radiya Llahu ‘anha reports:
و عن أسماء بنت عميس رضي الله عنها قالت أول ما اشتكى رسول الله صلى الله عليه و سلم في بيت ميمونة فاشتد مرضه حتى أغمي عليه فتشاور نساؤه في لده فلدوه فلما أفاق قال ما هذا فقلنا هذا فعل نساء جئن من هاهنا و أشار إلى أرض الحبشة و كانت أسماء بنت عميس فيهن قالوا كنا نتهم فيك ذات الجنب يا رسول الله قال إن ذلك لداء ما كان الله عز و جل ليقرفني به لا يبقين في هذا البيت أحد إلا التد إلا عم رسول الله صلى الله عليه و سلم يعني العباس قال فلقد التدت ميمونة يومئذ و إنها لصائمة لعزمة رسول الله صلى الله عليه و سلم
Rasulullah salla Llahu ‘alayhi wa sallam first fell ill at the home of Maimunah. His sickness became so severe that he fell unconscious. His wives consulted whether to give him medicine and then gave him the same.
As soon as he regained consciousness, he asked, “What is this?”
We explained, “This is the practice of the women who came from there, and pointed to the land of Abyssinia.”
Asma’ bint ‘Umays was among them.
They said, “We suspected that you have pleurisy, O Messenger of Allah!”
Rasulullah salla Llahu ‘alayhi wa sallam said, “This is such a sickness which Allah—the Majestic and Mighty—will not afflict me with. Everyone in this house will certainly drink medicine except the uncle of Rasulullah salla Llahu ‘alayhi wa sallam, i.e. ‘Abbas.”
On that day, Maimunah drank medicine whereas she was fasting due to Rasulullah’s salla Llahu ‘alayhi wa sallam determination. Back to top
1. The poisoning incident is one of the worst fabrications and bewildering claims which the Rawafid have blackened their books with. When the Rawafid want to establish their falsehood, they turn to some Qur’anic verses and then fabricate an incident in its commentary which supports their slander. This in turn leads to the indoctrination of their children and foolish making them believe that verses of the glorious Qur’an have actually been revealed in support of their slander. This is exactly what they have done in these slanders which they wish to ascribe to the best servants of Allah after the Prophets and Messengers, viz. Abu Bakr, ‘Umar, and their daughters radiya Llahu ‘anhum.
This fabrication which they have mentioned as the basis for the revelation of the verses of Surah al Tahrim, we have not found except in the books of the Rawafid. The truth is that the reason behind the revelation of these verses is Rasulullah’s salla Llahu ‘alayhi wa sallam prohibiting honey as appears in Sahih al Bukhari. Sayyidah Aisha radiya Llahu ‘anha reports:
كان رسول الله صلى الله عليه و سلم يشرب عسلا عند زينب بنت جحش و يمكث عندها فواطيت أنا و حفصة على أيتنا دخل عليها فلتقل له أكلت مغافير إني أجد منك ريح مغافير قال لا و لكني كنت أشرب عسلا عند زينب بنت جحش فلن أعود له و قد حلفت لا تخبري بذلك أحدا
Rasulullah salla Llahu ‘alayhi wa sallam would drink honey at the house of Zainab bint Jahsh and consequently stay longer at her place. Hafsah and I devised a plan that whoever’s home he enters, she should tell him, “You ate maghafir. I get the smell of maghafir from you.”
He countered, “No. rather I drank honey at Zainab bint Jahsh’s house. But I will never do it again and I have taken an oath. Do not inform anyone of this.”
This reveals the falsehood and forgery of the Rawafid and their fabrication of narrations which fit their evil plan and support their wicked creed.
2. With regards to the medicine incident which Sayyidah Aisha and Asma’ bint ‘Umays radiya Llahu ‘anhuma have narrated and the Rawafid have understood according to their allegation, we will mention a few points in this regard.
و روى الكشي في ترجمة عبد الله بن العباس بإسناده عن أبي جعفر عليه السلام أنه نزل قوله تعالى وَمَنْ كَانَ فِيْ هٰذِهِ أَعْمٰى فَهُوَ فِي الْآخِرَةِ أَعْمٰى وَأَضَلُّ سَبِيْلًا و قوله تعالى وَلَا يَنفَعُكُمْ نُصْحِيْ إِنْ أَرَدتُّ أَنْ أَنصَحَ لَكُمْ إِنْ كَانَ اللّٰهُ يُرِيْدُ أَنْ يُغْوِيَكُمْ هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُوْنَ في العباس بن عبد المطلب
Al Kashshi has reported in the biography of ‘Abdullah ibn ‘Abbas with his isnad to Abu Jafar rahimahu Llah that the following statements of Allah subhanahu wa ta ‘ala were revealed regarding ‘Abbas ibn ‘Abd al Muttalib:
وَمَنْ كَانَ فِيْ هٰذِهِ أَعْمٰى فَهُوَ فِي الْآخِرَةِ أَعْمٰى وَأَضَلُّ سَبِيْلًا
And whoever is blind in this [life] will be blind in the Hereafter and more astray in way.
وَلَا يَنفَعُكُمْ نُصْحِيْ إِنْ أَرَدتُّ أَنْ أَنصَحَ لَكُمْ إِنْ كَانَ اللّٰهُ يُرِيْدُ أَنْ يُغْوِيَكُمْ هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُوْنَ
If you say that he was unaware, Rasulullah salla Llahu ‘alayhi wa sallam did not inform him, nor was anything revealed to Rasulullah salla Llahu ‘alayhi wa sallam in this regard, then you have uttered such drivel which no sensible man will believe since you consider yourselves to have knowledge of that which Sayyidina ‘Abbas radiya Llahu ‘anhu was ignorant of, whereas he was present at the incident, wahi (revelation) remained silent about it, and Rasulullah salla Llahu ‘alayhi wa sallam did not mention it! This is an iniquitous calumny which flouts intelligence and iman.
Ibn Hajar rahimahu Llah explains:
و إنما أنكر التداوي لأنه كان غير ملائم لدائه لأنهم ظنوا أن به ذات الجنب فداووه بما يلائمها و لم يكن به ذلك كما هو ظاهر في سياق الخبر كما ترى
Rasulullah salla Llahu ‘alayhi wa sallam disapproved of the medication since it was improper for his sickness. They thought that he suffered from pleurisy hence they gave him medicine accordingly whereas he was not suffering from it as can be clearly understood from the context.
What is perplexing is that the Rawafid ignored the hadith regarding the Jewess’s poison at Khaybar having effect and Rasulullah’s salla Llahu ‘alayhi wa sallam suffering on account of it in his fatal illness as he confessed to our mother al Siddiqah radiya Llahu ‘anha,
يا عائشة ما أزال أجد ألم الطعام الذي أكلت بخيبر فهذا أوان وجدت انقطاع أبهري من ذلك السم
Moreover, they have the audacity to level such a wicked accusation against the mother of the believers? They have combined two crimes viz. befriending the enemies of Allah subhanahu wa ta ‘ala and exonerating them of their heinous crime on one hand while maligning the special friends of Allah subhanahu wa ta ‘ala by slandering them with things they are innocent of.
Finally we say, the need of the Rawafid to resort to various forms of fabrication and distortion is explicit proof of their falsehood and deception.
 Sahih al Bukhari: 2617; Sahih Muslim: 2190
 Al Tabaqat al Kubra vol. 4 pg. 248; Sunan al Bayhaqi vol. 9 pg. 200; Dala’il al Nubuwwah of al Bayhaqi vol. 3 pg. 180
 Surah al Tawbah: 40
 Al Sa’iqah fi Nasf Abatil wa Iftra’at al Shia ‘ala Umm al Mu’minin Aisha pg. 51
 Kharbanda ibn Urghun ibn Abgha, king of the Tatars. It is said that his name was Khudabanda. When he became king, he accepted Islam and was named Muhammad. He followed the Qur’an and Sunnah and had the names of the four Khalifas’ imprinted on the silver and gold coins. This was until he met with al Awi al Rafidi who continued brainwashing him until he converted him into a Rafidi. He then wrote to all his lands commanding them to accept Shi’ism and revile (the Sahabah). He died in 717 A.H. (al Nujum al Zahirah vol. 9 pg. 239)
 Referring to Ibn Mutahhar al Hilli who authoured the book Minhaj al Kiramah.
 Minhaj al Sunnah al Nabawiyyah vol. 8 pg. 430
 Hashim ibn Sulaiman ibn Ismail al Bahrani, the commentator and Shia. Among his books is al Durr al Nadid fi Fada’il al Hussain al Shahid and al Burhan fi Tafsir al Qur’an. He died in 1107 A.H (al A’lam vol. 8 pg. 66)
 Al Burhan fi Tafsir al Qur’an, vol. 14 pg. 67, 68.
 Bihar al Anwar, vol. 22 pg. 101.
 Surah al Tahrim: 1
 Surah al Tahrim: 3
 ‘Ali ibn Ibrahim Abu al Hassan al Muhammadi al Qummi, an extremist Rafidi. He wrote a Tafsir which comprises of an abundance of fabrications and lies. Abu Jafar al Tusi has reckoned him as one of the authors of the Imamiyyah. Some of his books are al Tafsir and al Nasikh wa al Mansukh. (Lisan al Mizan of Ibn Hajar vol. 4 pg. 191; Mujam al Udaba’ of al Hamawi vol. 4 pg. 1641)
 Mariyah bint Sham’un al Qibtiyyah radiya Llahu ‘anha. She is Rasulullah’s salla Llahu ‘alayhi wa sallam umm walad (slave-girl who is the mother of his child). Al Muqawqas al Qibti, emperor of al Iskandariyyah and Egypt, sent her as a gift to him. She passed away in 16 A.H. (al Isti’ab vol. 2 pg. 119; al Isabah vol. 8 pg. 112)
 Surah al Tahrim: 1, 2
 Surah al Tahrim: 2, 3
 Tafsir al Qummi.
 Surah Al ‘Imran: 144
 Al Burhan fi Tafsir al Qur’an vol. 3 pg. 31; Bihar al Anwar vol. 22 pg. 213
 Surah al Dhariyat: 53
 We gave him al ladud which is a medicine poured into the corner of the patient’s mouth between the tongue and jawbone. (Tahdhib al Lughah of al Azhari vol. 14 pg. 49; al Fa’iq fi Gharib al Hadith vol. 3 pg. 85; Lisan al ‘Arab of Ibn Manzur vol. 3 pg. 390)
 Sahih al Bukhari: 6897; Sahih Muslim: 2213.
 Musnad Ahmed vol. 45 pg. 460 Hadith: 27469; Musannaf ‘Abd al Razzaq vol. 5 pg. 428 Hadith: 9754; Musnad Ibn Rahawayh vol. 5 pg. 42 Hadith: 2145; Sharh Mushkil al Athar of al Tahawi vol. 5 pg. 195 Hadith: 1935; Sahih Ibn Hibban vol. 14 pg. 552 Hadith: 6578; Mujam al Kabir vol. 24 pg. 140 Hadith: 372; al Mustadrak of al Hakim vol. 4 pg. 225 Hadith: 7446. Al Hakim comments, “The Hadith is sahih according to the standards of al Sheikhayn but they have not recorded it.” Ibn Hajar declared it sahih in Fath al Bari vol. 8 pg. 148 and al Albani in al Silsilah al Sahihah Hadith: 3339.
 Study the following for a rebuttal of this slander: Al Sa’iqah fi Nasf Abatil wa Iftira’at al Shia pg. 51–70 and a treatise by Sheikh ‘Abd al Rahman al Tukhi with the title Radd al Shubh wa al Iftira’at ‘an al Sayyidah Aisha.
 Al Sa’iqah fi Nasf Abatil wa Iftira’at al Shia pg. 51 with slight variations.
 A type of gum which gives off an offensive smell.
 Sahih al Bukhari: 4912; Sahih Muslim: 1474.
 Tahdhib al Lughah of al Azhari vol. 14 pg. 49; al Fa’iq fi Gharib al Hadith vol. 3 pg. 85; Lisan al ‘Arab vol. 3 pg. 390.
 Abu al Qasim bin ‘Ali Akbar ibn Hashim Taj al Din al Musawi al Khu’i. He was born in the year 1317 A.H. He was an Iranian, Shia and murji’i. He was the head of the educational centre in al Najf. Some of his books are: al Mujam fi Tafsil Tabaqat al Ruwat and al Masa’il al Munthakabah fi Bayan Ahkam al Fiqh. He died in 1412 A.H.
 Surah al Isra’: 72
 Surah Hud: 34
 Mujam Rijal al Hadith of al Khu’i vol. 10 biography 6189; biography of ‘Abbas ibn ‘Abd al Muttalib.
 Fath al Bari vol. 8 pg. 147.
 Sahih al Bukhari: 4428.Back to top