Answering the Allegation that Sayyiduna Talhah radiya Llahu `anhu Intended to marry the wives of the Prophet salla Llahu `alayhi wa sallam after his demise – NEW UPLOAD!!!

Did Talhah radiya Llahu ‘anhu express intent to marry Sayyidah ‘Aisha radiya Llahu ‘anha during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam

Allegation

Talhah radiya Llahu ‘anhu allegedly intended to marry ‘Aisha radiya Llahu ‘anha after the demise of the Prophet salla Llahu ‘alayhi wa sallam. He reportedly expressed this desire during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam, which caused the Prophet salla Llahu ‘alayhi wa sallam to become upset. It is believed that this was the reason behind the revelation of the verse in Surah al Ahzab in which Allah says:

 

وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوْا رَسُوْلَ ٱللَّهِ وَلَا أَنْ تَنْكِحُوْٓا أَزْوٰجَهُۥ مِنْ بَعْدِهِۦ أَبَدًا ۚ إِنَّ ذٰلِكُمْ كَانَ عِنْدَ ٱللَّهِ عَظِيْمًا

And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.[1]

 

Answer

This claim has been reported through three chains of narration from Ibn ‘Abbas radiya Llahu ‘anhu; however, not a single one of these chains are authentic; they suffer from severe weaknesses and other flaws. Similarly, there are reports from the Tabi’in, but none of these reports are valid evidence. In the following discussion, we will examine each of these narrations in detail and evaluate their authenticity.

 

Narrations from Ibn ‘Abbas radiya Llahu ‘anhu

First Chain

Muhammad ibn Humaid al Razi narrated — from Mihran ibn Abi ‘Umar — from Sufyan al Thawri — from Dawood ibn Abi Hind — from ‘Ikrimah who says he heard Ibn ‘Abbas radiya Llahu ‘anhu saying:

 

قال رجل من أصحاب النبي صلى الله عليه وسلم لو قد مات رسول الله صلى الله عليه وسلم لتزوجت عائشة أو أم سلمة فأنزل الله عز وجل وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوْا رَسُولَ اللهِ وَلَا أَنْ تَنْكِحُوْا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا إِنَّ ذَلِكُمْ كَانَ عِنْدَ اللهِ عَظِيمًا

A man from the Companions of the Prophet salla Llahu ‘alayhi wa sallam said, “If the Messenger of Allah salla Llahu ‘alayhi wa sallam were to die, I would marry ‘Aisha or Umm Salamah. Then Allah subhanahu wa ta ‘ala revealed, ‘And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.’”

 

This narration has been reported by Ibn Abi Hatim[2] in his Tafsir, as well as by al Bayhaqi[3] in his book al Sunan al Kubra.

 

Al Bayhaqi

 

Ibn Abi Hatim

Note: The chain of narrators according to Ibn Abi Hatim is ‘Ali ibn al Hussain from Muhammad ibn Abi Hammad from Mihran ibn Abi ‘Umar. Muhammad ibn Abi Hammad is Muhammad ibn Humaid al Razi, as mentioned by al Khatib[4]. So, no claim of Mutaba’ah[5] (corroborating narration being found) can be made, as it is the same chain.

This narration has been severely criticised due to two of its narrators.

 

Mihran ibn Abi ‘Umar

• Al Nasa’i said, “He is not strong.”
• Ibn Ma’in said, “He had erred much in his narrations from Sufyan.”[6] In particular, Mihran appeared to be confused in his narrations from Sufyan, and the chain of transmission in question comes from Mihran’s narration from Sufyan.

 

Muhammad ibn Humaid al Razi

• ‘Abdur Rahman ibn Yusuf ibn Khurash said “Ibn Humaid narrated to us, and by Allah, he used to lie.”[7]
• Ibrahim ibn Yusuf said, “Abu Zur’ah and Muhammad ibn Muslim narrated from Muhammad ibn Humaid many narrations, then they stopped narrating from him.”[8]
• Al ‘Iraqi said, “He is one of the liars.”
• Al Bukhari said, “There is scepticism about him.”[9][10]
• Al Nasa’i said, “He is not trustworthy.”[11][12]
• Abu Zur’ah considered him a liar.[13]
• Salih Jazarah said, “I have never seen anyone more skilled in lying and deviating from the truth.”[14]
• Salih ibn Muhammad al Asadi says, “I have never seen anyone more skilled in lying than Sulaiman al Shadhkuni and Muhammad ibn Humaid.”[15]
• Yaqub ibn Shaybah said, “Many munkar[16] (contradictory) reports.”[17][18]
• Al Dhahabi said, “Munkar al hadith (one who reports unacceptable reports).”
• Ibn Rajab said, “Muhammad ibn Humaid narrates munkar reports and is suspected of lying. So, his solitary narrations that contradict reliable narrators should not be considered.”[19]
• Ibn Hibban said, “He used to narrate solitary Maqlub (inverted) narrations that would contradict reliable narrators, especially when he narrated from the scholars of his city.”[20]
• Ibn Hajar said, “He is Da’if (weak).”[21]
• Al Dhahabi transmitted from Abu Ahmed al ‘Assal who said, “I heard Fadlak saying, ‘I came to Ibn Humaid, and he was attaching chains to words [of narrations].’ Al Dhahabi said, “This act was his affliction, otherwise, I do not believe that he would fabricate the text.” This is the meaning of the saying of the Muhaddithin, “So-and-so saraq al Hadith (lit. appropriated the Hadith).[22]”[23]
• Abu Hatim said, “Yahya ibn Ma’in asked me about Ibn Humaid before his condition became apparent, and he said, ‘What do you criticize about him?’ I said, ‘At times there is a narration written in his book; we say this is not like this, it is like that and like that; so, he takes the pen and changes it according to what we say.’ Ibn Ma’in said, ‘This is a bad trait.’”[24]
• Whenever Imam Ahmed was asked about Ibn Humaid after Abu Zur’ah and Ibn Warah confirmed that Ibn Humaid lied, he would dust his hands.[25]
• Al Tirmidhi says, “Initially al Bukhari had a good opinion of Muhammad ibn Humaid al Razi, and then he considered him weak later on.”[26]
• Ibn al Qattan said, “Muhammad ibn Humaid was authenticated by some people, but then he was affected by what weakened him, and he was sometimes accused of being a liar. Abu Zur’ah and Muhammad ibn Muslim ibn War’ah used to write Hadith from him, then they stopped narrating from him.”[27]
• When Ibn Khuzaimah, who was from Rayy (The same town as Ibn Humaid), was asked regarding him and informed that al Imam Ahmed had praised him, he said, “He did not know him, and if he had known him as we knew him, he would not have praised him at all.”[28]
• When Abu Zur’ah al Razi was told, “Ahmed ibn Hanbal said, ‘The Hadith of Ibn Humaid from Jarir are authentic, and his Hadith from his teachers are unknown.’” Abu Zur’ah said, “We are more knowledgeable than Abu ‘Abdullah (Al Imam Ahmed), may Allah have mercy on him.” He meant in refraining from narrating from Ibn Humaid.[29]
• Abu Nuaim ibn ‘Adi said, “I was present with Abu Hatim al Razi in his house, with Ibn Khirash and a group of the elders of the people of Rayy and their Huffaz. They mentioned Ibn Humaid and all agreed that he was very weak in Hadith, that he narrated what he had not heard, and that he took the Hadith of the people of Basrah and Kufah and narrated them from the people of Rayy.”[30]

 

The Second Chain

Muhammad ibn Marwan from al Kalbi from Abu Salih from Ibn ‘Abbas who said:

 

فلما ضرب عليهن الحجاب قال رجل من قريش وهو طلحة بن عبد الله أننهى أن ندخل على بنات عمنا ونكلمهن إلا من وراء حجاب أما والله لو قد مات النبي صلى الله عليه وسلم لأتزوجن عائشة فنزلت هذه الآيَةُ وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوْا رَسُوْلَ اللَّهِ وَلا أَنْ تَنْكِحُوْا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا إِنَّ ذَلِكُمْ كَانَ عِنْدَ اللَّهِ عَظِيما

When the veil was imposed on them (the Prophet’s wives), a man from Quraysh—who was Talhah ibn ‘Abdullah—said, ‘Are we forbidden to enter upon our cousins and talk to them except from behind a veil? By Allah, if the Prophet salla Llahu ‘alayhi wa sallam were to die, I would surely marry ‘Aisha.’ So, this verse was revealed, ‘And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.’”

 

This narration was mentioned by Ibn Bashkuwal in his book Ghawamid al Asma’ al Mubhamah.[31] The chain of narration is fabricated, as it contains two liars:

 

Muhammad ibn al Sa’ib al Kalbi

• Al Thawri narrated that Al Kalbi said, “Everything Ibn Sa’ib narrates from Abu Salih is a lie.”[32]
• Abu Hatim said, “People are unanimous in abandoning his hadith and not engaging with it. He is a dhahib (destroyer) of hadith.”[33]
• Ibn Hibban said, “Al Kalbi was a Saba’i, one of the followers of ‘Abdullah ibn Saba, those who say that ‘Ali has not died and that he will return to the world before the Hour to fill it with justice just as it was filled with injustice. When they see a cloud, they say that the Commander of the Faithful is in it.”[34]

 

Muhammad ibn Marwan al Suddi al Saghir

• Jarir ibn ‘Abd-Hamid said, “He is a liar.”[35]
• Yahya ibn Ma’in said, “He is not thiqah (reliable).[36][37]
• Muhammad ibn ‘Abdullah ibn Numair said, “Laysa bi shay’ (He is worth nothing).”[38]
• Yaqub ibn Sufyan al Farsi said, “He is weak and not reliable.”[39]
• Salih ibn Muhammad al Baghdadi said, “He is weak and used to fabricate hadith.”[40]
• Abu Hatim said, “He is dhahib (a destroyer) of hadith, is Matruk (suspected of forgery) in hadith, and his hadith should not be written at all.”[41]
• Al Bukhari said, “His hadith should not be written at all.[42]
• Al Nasa’i said, “His hadith are Matruk (suspected of forgery).” In another place, he said, “He is not trustworthy, and his hadith should not be written.” [43]
• Ibn Hibban said, “He used to narrate fabricated hadith from reliable sources. His hadith should not be written except for consideration, and it should not be used as evidence under any circumstances.”[44]

 

This particular chain of narration (Muhammad ibn Marwan al Suddi al Saghir — from al Kalbi — from Abu Salih) became so infamous amongst the ‘ulama’ that it was given the epithet Silsilat al Kadhib, meaning the Chain of Mendacity.[45]

 

The Third Chain

Juwaybir ibn Sa’id narrated from Ibn ‘Abbas:

 

أن رجلا أتي بعض أزواج النبي صلى الله عليه وسلم فكلمها وهو ابن عمها فقال النبي صلى الله عليه وسلم لا تقومن هذا المقام بعد يومك هذا فقال يا رسول الله أنها ابنة عمي والله ما قلت لها منكرا ولا قالت لي قال النبي صلى الله عليه وسلم قد عرفت ذلك إنه ليس أحد أغير من الله وإنه ليس أحد أغير مني فمضى ثم قال يمنعني من كلام ابنة عمي لأتزوجها من بعده فأنزل الله هذه الآية قال ابن عباس فأعتق ذلك الرجل رقبة وحمل على عشرة أبعرة في سبيل الله وحج ماشيا توبة من كلمته

A man came to one of the wives of the Prophet salla Llahu ‘alayhi wa sallam, and spoke to her, and he was her cousin.

The Prophet salla Llahu ‘alayhi wa sallam said, “Do not stand in this position after today.”

The man said, “O Messenger of Allah, she is my cousin, and by Allah, I did not say anything inappropriate to her, nor did she say anything to me.”

The Prophet salla Llahu ‘alayhi wa sallam, said, “I know that; no one is more protective than Allah, and no one is more protective than me.”

So, he left, then said, “He prevents me from speaking to my cousin? I will marry her after him.”

So, Allah revealed this verse.

Ibn ‘Abbas said, “That man freed a slave, spent ten camels in the way of Allah, and performed Hajj on foot as repentance for his words.”

 

Al Suyuti[46] attributed this narration to Juwaybir ibn Sa’id, and he did not mention a chain of narration for it.

 

Juwaybir ibn Sa’id

• ‘Ali ibn al Madini weakened him extensively.[47]
• Ibn Ma’in said, “Laysa bi shay’ (He is nothing).”[48]
• Al Nasa’i said he is Matruk al Hadith (suspected of forgery in hadith).[49]
• Al Daraqutni said that he is Matruk (suspected of forgery).[50]

 

Narrations from the Tabi’in and those after them

When dealing with narrations from the Tabi’in that are said to occur during the time of the Prophet salla Llahu ‘alayhi wa sallam, a high degree of caution is necessary. Since the Tabi’in did not personally witness these incidents, their knowledge of them hinges on the credibility of their informants. While it is plausible that the Sahabah, who were the Tabi’in’s teachers, provided some of this information, the possibility of hadith forgery during that period, notably from unorthodox groups like the Khawarij and extremist Shia, cannot be overlooked.

 

Abu Umamah As’ad ibn Sahl ibn Hunaif

There is consensus that he was alive in the time of the Prophet salla Llahu ‘alayhi wa sallam but did not hear from him by consensus.

Ibn Sa’d said:

We were informed by Muhammad ibn ‘Umar — from ‘Abdur Rahman ibn Abi al Zinad — from Ibrahim ibn ‘Uqbah, who said, ‘Abdul Salam ibn Musa ibn Jubair informed me — from his father — from Abu Umamah ibn Sahl ibn Hunaif, who commented on the verse, “Whether you reveal a thing or conceal it (al Ahzab: 54)”, saying:

 

قال أن تكلموا به فتقولوا نتزوج فلانة لبعض أزواج النبي صلى الله عليه وسلم أو تخفوا ذلك في أنفسكم فلا تنطقوا به يعلمه الله

“To speak about it and say, ‘We will marry so-and-so from the wives of the Prophet salla Llahu ‘alayhi wa sallam,’ or to conceal that in your hearts, so do not speak about it; Allah knows it.”

 

Ibn Sa’d has narrated this in his Tabaqat.[51]

Beside the fact that this is not an accepted proof, its chain of narration is not sound. As al Waqidi, Muhammad ibn ‘Umar is Matruk (suspected of forgery). He was considered as Matruk (suspected of forgery) by Al Bukhari and Muslim and accused of lying by Ahmed and others.

 

Abu Bakr ibn Muhammad ibn ‘Amr ibn Hazm

He is from the generation of the younger Tabi’in.

Ibn Sa’d narrated from him that we were informed by Muhammad ibn ‘Umar — ‘Abdullah ibn Jafar told me — from Ibn Abi ‘Awn — from Abu Bakr ibn Muhammad ibn ‘Amr ibn Hazm, who commented on the verse, “And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. (al Ahzab: 53)”, saying:

 

نزلت في طلحة بن عبيد الله لأنه قال إذا توفي رسول الله تزوجت عائشة

It was revealed concerning Talhah ibn ‘Ubaidullah because he said, “If the Messenger of Allah passes away, I will marry ‘Aisha.”

 

This narration was also mentioned by Ibn Sa’d.[52] Just like the previous narration this narration also is not an accepted proof and is also not sound due to al Waqidi.

 

‘Abdur Rahman ibn Zaid ibn Aslam

He is one of the younger Tabi’in.

Al Tabari said Yunus informed us — that Ibn Wahb said — that Ibn Zaid said about the verse “And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. (al Ahzab: 53)”

 

ربما بلغ النبي صلى الله عليه وسلم أن الرجل يقول لو أن النبي صلى الله عليه وسلم توفي تزوجت فلانة من بعده قال فكان ذلك يؤذي النبي صلى الله عليه وسلم فنزل القرآن وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ الْآيَةُ

Perhaps the Prophet salla Llahu ‘alayhi wa sallam heard that a man said, “If the Prophet salla Llahu ‘alayhi wa sallam passes away, I will marry so-and-so after him.” This used to hurt the Prophet salla Llahu ‘alayhi wa sallam, so the Qur’an was revealed, “It is not for you to cause harm to the Messenger of Allah… [the verse].”

 

This narration is found in Tafsir al Tabari.[53] This is also not authoritative, as it is the statement of Tabi’i, and he is also weak in Hadith. Ahmed, ‘Ali ibn al Madini, Abu Zur’ah, Al Nasa’i, and al Daraqutni considered him weak. Ibn Ma’in said he is nothing.

 

Qatadah

‘Abdur Razzaq narrated from Ma’mar[54], from Qatadah, that a man said:

 

أن رجلا قال لو قبض النبي صلى الله عليه وسلم لتزوجت فلانة يعني عائشة فأنزل الله تعالى وما كان لكم أن تؤذوا رسول الله ولا أن تنكحوا أزواجه من بعده أبدا

If the Prophet salla Llahu ‘alayhi wa sallam passes away, I will marry so-and-so, meaning ‘Aisha, so Allah subhanahu wa ta ‘ala revealed, “It is not for you to cause harm to the Messenger of Allah or to marry his wives after him, ever.”

 

This is a munqati’ (disconnected) narration, as Qatadah’s narrations are mainly from the senior Tabi’in. At most, this could be his own statement, and in that case, it is not a reliable source.

 

Which Talhah?

If it were even assumed to be authentic, the scholars have clarified that even the Talhah referred to in these weak, severely impugned, reports is not Talhah ibn ‘Ubaidullah, one of the ten promised Paradise, but Talhah ibn ‘Ubaidullah ibn Musafi’ ibn ‘Ayyad.

Among those who mentioned this is Ibn al Athir:

 

سمي طلحة الخير أيضا كما سمي طلحة بن عبيد الله الذي من العشرة وأشكل على الناس وقيل إنه الذي نزل في أمره وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَلا أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا وذلك أنه قال لئن مات رسول الله صلى الله عليه وسلم لأتزوجن عائشة فغلط لذلك جماعة من أهل التفسير فظنوا أنه طلحة بن عبيد الله الذي من العشرة لما رأوه طلحه بن عبيد الله التيمي القرشي وهو صحابي أخرجه أبو موسى ونقل هذا القول عن ابن شاهين

He was called Talhah al Khayr, just like Talhah ibn ‘Ubaidullah, who was one of the ten [promised Paradise]. This caused confusion for people, who said, ‘He is the one about whom the verse was revealed, ‘It is not for you to cause harm to the Messenger of Allah or to marry his wives after him, ever.’ That is because he said, ‘If the Messenger of Allah passes away, I will marry ‘Aisha.’ So, a group of the mufassirin were mistaken, thinking that he was Talhah ibn ‘Ubaidullah, who was one of the ten, when they saw him as Talhah ibn ‘Ubaidullah al Taymi al Qurashi, a companion. Abu Musa narrated this and attributed this statement to Ibn Shahin.[55]

 

Al Suyuti also said:

 

وقد كنت في وقفة شديدة من صحة هذا الخبر ; لأن طلحة أحد العشرة أجل مقاما من أن يصدر منه ذلك، حتى رأيت بعد ذلك أنه رجل آخر شاركه في اسمه واسم أبيه ونسبه فإن طلحة المشهور الذي هو أحد العشرة طلحة بن عبيد الله بن عثمان بن عمرو بن كعب بن سعد بن تيم التيمي وطلحة صاحب القصة طلحة بن عبيد الله بن مسافع بن عياض بن صخر بن عامر بن كعب بن سعد بن تيم التيمي قال أبو موسى في الذيل عن ابن شاهين في ترجمته هو الذي نزل فيه وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ الأحزاب/53 الْآيَةَ وذلك أنه قال لئن مات رسول الله لأتزوجن عائشة وقال إن جماعة من المفسرين غلطوا وظنوا أنه طلحة أحد العشرة

I was in a severe state of doubt about the authenticity of this report because Talhah, one of the ten, has a much higher status than to do this, until I saw that he was another man who shared his name, his father’s name, and his lineage. The famous Talhah, one of the ten, is Talhah ibn ‘Ubaidullah ibn ‘Uthman ibn ‘Amr ibn Ka’b ibn Sa’d ibn Taym al Taymi, and Talhah, the subject of the story, is Talhah ibn ‘Ubaidullah ibn Musafi’ ibn ‘Ayyad ibn Sakhr ibn ‘Amir ibn Ka’b ibn Sa’d ibn Taym al Taymi. Abu Musa reported in al Dhayl from Ibn Shahin in his biography, “He is the one about whom the verse was revealed, “It is not for you to cause harm to the Messenger of Allah”, and that is because he said, “If the Messenger of Allah dies, I will surely marry ‘Aisha.” He said, “Indeed, a group of the exegetes were mistaken and thought that he was Talhah, one of the ten.”[56]

 

The correct view is that this is not authentic, neither regarding Talhah ibn ‘Ubaidullah nor anyone else among the noble Companions, may Allah be pleased with them. And if it is proven that it was said, perhaps it was one of the hypocrites who harmed the Messenger of Allah salla Llahu ‘alayhi wa sallam.

This is the view preferred by al Qurtubi. He said, “And His saying: ‘And it is not for you to cause harm to the Messenger of Allah or to marry his wives after him, ever’; meaning: it is not appropriate, nor permissible, and nothing like that is allowed in any way. It is said that this verse was revealed when one of them, – who had spoken with one of the wives of the Prophet salla Llahu ‘alayhi wa sallam said, ‘I will surely marry her after him,’ so Allah revealed the verse. This statement has been attributed to some of the virtuous Companions, but it is far from them to say such a thing. The falsehood lies in its transmission. Such a statement would only be fitting for the ignorant hypocrites.”

In summary, this statement attributed to Talhah and his intention to marry the Mother of the Believers, ‘Aisha radiya Llahu ‘anha is not authentic. Rather, it has been narrated through paths that are inconsistent and fabricated.[57]

 

Virtues of ‘Aisha radiya Llahu ‘anhu

 

In the annals of Islamic history, the life of ‘Aisha bint Abi Bakr radiya Llahu ‘anhu stands as a testament to the unwavering faith, wisdom, and purity of this remarkable woman. ‘Aisha radiya Llahu ‘anha, the beloved wife of Prophet Muhammad salla Llahu ‘alayhi wa sallam, was subjected to an atrocious slander known as the Incident of Ifk. Despite the pain and humiliation brought on by this baseless accusation, her innocence was divinely declared through the revelation of verses in the Qurʾan, forever vindicating her honour.

 

Allah’s Support and the Divine Intervention

Allah, the Most High, did not leave ‘Aisha radiya Llahu ‘anha to face these accusations alone. In Surah Al Nur, verses 11-26, Allah revealed the truth of her innocence, chastising those who partook in the slander and warning the believers against engaging in such reprehensible behaviour. This divine intervention not only exonerated ‘Aisha radiya Llahu ‘anha but also served as a timeless reminder of the sanctity of her honour.

 

‘Aisha radiya Llahu ‘anha: The Epitome of Excellence and Love of the Prophet salla Llahu ‘alayhi wa sallam

The Prophet Muhammad salla Llahu ‘alayhi wa sallam loved ‘Aisha radiya Llahu ‘anha immensely and heaped praises upon her, as evident from numerous ahadith highlighting her virtues. The Prophet salla Llahu ‘alayhi wa sallam once compared her superiority to other women to that of Tharid, a delicious and beloved meal, over other dishes. When asked about his most beloved person, the Prophet salla Llahu ‘alayhi wa sallam mentioned ‘Aisha radiya Llahu ‘anha and her father, Abu Bakr radiya Llahu ‘anhu. The Prophet salla Llahu ‘alayhi wa sallam also commanded his beloved daughter Fatimah radiya Llahu ‘anha to love ‘Aisha radiya Llahu ‘anha.

The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “Many amongst men attained perfection but amongst women none attained perfection except Maryam—the daughter of ‘Imran, and Asiyah—the wife of Firoun. And the superiority of ‘Aisha to other women is like the superiority of Tharid to other meals.”[58]

‘Amr ibn al ‘As radiya Llahu ‘anhu once asked the Prophet salla Llahu ‘alayhi wa sallam, “Who amongst people are most beloved to you?” He replied, “‘Aisha.” I then said, “And from the males?” He replied, “Her father.”[59]

The Muslims were well-aware of the Messenger of Allah’s salla Llahu ‘alayhi wa sallam love for Sayyidah ‘Aisha radiya Llahu ‘anha. Consequently, if one of them had a gift which he wished to give to the Messenger of Allah salla Llahu ‘alayhi wa sallam, he would delay (the giving of it) until the Messenger of Allah salla Llahu ‘alayhi wa sallam was in the house of Sayyidah ‘Aisha radiya Llahu ‘anha, whereupon they would send it.

Thus, the other wives requested Umm Salamah radiya Llahu ‘anha to speak to the Messenger of Allah salla Llahu ‘alayhi wa sallam and say to him that he should address the people and say to them, “Whoever wishes to give a gift to the Messenger of Allah, he should do so, wherever he may be.” Umm Salamah radiya Llahu ‘anhu complied with their request, but the Messenger of Allah salla Llahu ‘alayhi wa sallam did not reply to her. The other wives asked her (on her return) as to what had happened. She replied, “He did not say anything to me.” Thereupon, they asked her to speak to him a second time. Hence, when the Messenger of Allah salla Llahu ‘alayhi wa sallam visited her (as it was her turn), she spoke to him, but he did not respond to her. They again asked her as to what had transpired. She replied, “He did not say anything to me.” They persisted, “Speak to him.” When the Messenger of Allah salla Llahu ‘alayhi wa sallam visited her again, she spoke to him. He replied, “Do not cause me grief regarding ‘Aisha radiya Llahu ‘anhu, for revelation does not descend upon me when I am under the (same) sheet with any woman except ‘Aisha radiya Llahu ‘anha.” Umm Salamah replied, “I repent to Allah from causing you any inconvenience, O Messenger of Allah salla Llahu ‘alayhi wa sallam.”

Thereafter, they sent Fatimah bint Rasul Allah. She said (to the Messenger salla Llahu ‘alayhi wa sallam), “Your wives are demanding equality in the matter of the daughter of Abu Bakr radiya Llahu ‘anhu.” After she spoke, the Messenger of Allah salla Llahu ‘alayhi wa sallam said, “O my beloved daughter, do you not love those whom I love?” She replied, “Definitely!” He said, “Then love ‘Aisha radiya Llahu ‘anha.” She then returned to them and informed them (of the conversation). They asked her to go back, but she refused.[60]

The Prophet salla Llahu ‘alayhi wa sallam had a Persian neighbour who excelled at preparing gravy. Once he prepared some for Messenger salla Llahu ‘alayhi wa sallam and then invited him. The Messenger of Allah salla Llahu ‘alayhi wa sallam asked (referring to Sayyidah ‘Aisha radiya Llahu ‘anhu, “And (what about) her?” He replied, “No.” Thereupon Rasulullah salla Llahu ‘alayhi wa sallam rejected the invitation. This happened for second time. On the third occasion, the man replied, “Yes, (her as well).” The Prophet of Allah salla Llahu ‘alayhi wa sallam and Sayyidah ‘Aisha radiya Llahu ‘anha then stood up and proceeded to his house.[61]

 

‘Aisha radiya Llahu ‘anha: The Scholar and the Source of Knowledge

‘Aisha radiya Llahu ‘anha was known for her extensive knowledge and wisdom, which made her a sought-after source of information for the Sahabah radiya Llahu ‘anhu. Whenever they faced difficulty in understanding any narration, they would turn to ‘Aisha radiya Llahu ‘anha for guidance, and she would provide them with the necessary knowledge.

Abu Musa al Ash’ari radiya Llahu ‘anhu said, “When we—the Sahabah radiya Llahu ‘anhu—were faced with difficulty in understanding any narration, we went to ‘Aisha and promptly found her to have some knowledge regarding it.”[62]

 

Divine Revelations and ‘Aisha radiya Llahu ‘anhu’s Unique Status

Prophet Muhammad salla Llahu ‘alayhi wa sallam confirmed that divine revelations would not descend upon him when he was under the same sheet with any woman except ‘Aisha radiya Llahu ‘anha. This unique status further underscores her special place in the Prophet’s salla Llahu ‘alayhi wa sallam life and her purity.

The Messenger salla Llahu ‘alayhi wa sallam said, “By Allah! revelation does not descend upon me when I am under the (same) sheet with any woman except ‘Aisha.”[63]

The Prophet salla Llahu ‘alayhi wa sallam said to Sayyidah ‘Aisha radiya Llahu ‘anha, “O ‘Aisha, this is Jibril, he is greeting you.” ‘Aisha radiya Llahu ‘anha then replied to his greeting.[64]

 

The Connection Between Sayyidah ‘Aisha and Other Members of Ahlul Bayt

 

Sayyidah Fatimah bint Muhammad radiya Llahu ‘anha

We have already cited the narration in which the Prophet salla Llahu ‘alayhi wa sallam instructed Sayyidah Fatimah radiya Llahu ‘anha to love Sayyidah ‘Aisha radiya Llahu ‘anha and how she obeyed the command. ‘Aisha radiya Llahu ‘anha was among those instructed by the Prophet salla Llahu ‘alayhi wa sallam to prepare Fatimah radiya Llahu ‘anha for her marriage to ‘Ali radiya Llahu ‘anhu, including readying their home. ‘Aisha radiya Llahu ‘anha informed us about Fatimah radiya Llahu ‘anha’s virtues, some of which were not narrated by anyone else. There was no animosity, resentment, or ill-will between ‘Aisha radiya Llahu ‘anha and Fatimah radiya Llahu ‘anha, may Allah be pleased with both of them. Their relationship was one of mutual affection, in accordance with the Prophet’s instruction. If there had been any ill-will (as some enemies of Islam claim), ‘Aisha radiya Llahu ‘anha would not have narrated Hadith of her praise. The narration of Fatimah radiya Llahu ‘anha informing ‘Aisha radiya Llahu ‘anha of the secret which the Messenger of Allah salla Llahu ‘alayhi wa sallam informed her, highlights the fact that Fatimah radiya Llahu ‘anha and ‘Aisha’s radiya Llahu ‘anha relationship remained consistent before and after the Prophet salla Llahu ‘alayhi wa sallam’s death, and it refutes the false claim that the Companions turned away from Islam after the death of the Prophet salla Llahu ‘alayhi wa sallam.

 

Sayyidina ‘Ali ibn Abi Talib radiya Llahu ‘anhu

After the Battle of the Camel, ‘Ali radiya Llahu ‘anhu approached ‘Aisha radiya Llahu ‘anha and asked, “How are you, my dear mother?”

She replied, “Well.”

He said to her, “May Allah forgive you.”

She responded, “And you.”

‘Ali radiya Llahu ‘anhu did not speak negatively about ‘Aisha when the great slander occurred. Instead, he assisted in saving the marriage by advising the Prophet salla Llahu ‘alayhi wa sallam to consult the slave girl. ‘Aisha radiya Llahu ‘anha narrated to us the Hadith in which ‘Ali radiya Llahu ‘anhu was declared a member of the Ahlul Bayt. When someone asked her about the ruling on leather socks, she answered, “Ask ‘Ali, as he knows more about this than me.”

‘Aisha radiya Llahu ‘anha said, “By Allah, there was nothing (negative) between me and ‘Ali before this (the Battle of the Camel), except the (minor differences) any woman has with her in-laws. I swear by Allah, even though he fought against me, I consider him one of the best (men).”

‘Ali radiya Llahu ‘anhu responded, “By Allah, she has spoken the truth. There was nothing (negative) between us besides that. She is undoubtedly the wife of your Prophet in this world and the hereafter.”[65]

 

‘Abdullah ibn ‘Abbas radiya Llahu ‘anhu

When ‘Aisha radiya Llahu ‘anha was on her deathbed, ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma visited her and reminded her of her virtues. Among the things he said was, “You were the most beloved wife of the Prophet salla Llahu ‘alayhi wa sallam and he would not love anything impure.”[66]

 

Al Hassan radiya Llahu ‘anhu and Al Hussain radiya Llahu ‘anhu

‘Aisha radiya Llahu ‘anha narrated the Hadith in which the Prophet salla Llahu ‘alayhi wa sallam placed them under a sheet and referred to them as his Ahlul Bayt.

 

‘Ali ibn Al Hussain radiya Llahu ‘anhu

‘Ali ibn al Hussain radiya Llahu ‘anhu the son of al Hussain radiya Llahu ‘anhu, is among those who narrate Hadith from ‘Aisha radiya Llahu ‘anha, some of which appear in Sahih Muslim.[67]

 

Members of the Ahlul Bayt Who Were Named ‘Aisha

 

Sayyidah ‘Aisha bint Jafar al Sadiq

Jafar al Sadiq is considered by the Shia as the sixth Imam, and they claim to ardently follow his jurisprudence, even referring to themselves as the “Jafari School.” It is worth mentioning one of the sayings of this illustrious Imam regarding Abu Bakr al Siddiq, may Allah be pleased with him, “As much as I have hope in the intercession of ‘Ali (on the Day of Judgment), I have just as much hope in the intercession of Abu Bakr; my relationship with Abu Bakr is twofold.”[68]

Jafar al Sadiq refers to his maternal ancestry here, meaning that of his beloved mother, whose maternal and paternal grandfathers are the sons of Abu Bakr al Siddiq radiya Llahu ‘anhu. Her paternal grandfather is Muhammad ibn Abi Bakr al Siddiq, and her maternal grandfather is ‘Abdur Rahman ibn Abi Bakr al Siddiq, making her ancestry purely Siddiqi. The Mother of the Believers, Sayyidah ‘Aisha radiya Llahu ‘anha would thus be the maternal and paternal grand-aunt of Umm Farwah, the mother of Imam Jafar al Sadiq. Unsurprisingly, Jafar al Sadiq named his daughter ‘Aisha, after the beloved Mother of the Believers.[69]

 

Sayyidah ‘Aisha bint Musa al Kazim

Musa al Kazim, considered as the seventh Imam by the Shia, also named his daughter after the Mother of the Believers, ‘Aisha radiya Llahu ‘anha.[70]

 

Sayyidah ‘Aisha bint Jafar ibn Musa al Kazim

The son of Imam Musa al Kazim named his daughter, who is the granddaughter of the illustrious Imam al Kazim, ‘Aisha, after the beloved of the Prophet salla Llahu ‘alayhi wa sallam.[71]

 

Sayyidah ‘Aisha bint ‘Ali al Rida ibn Musa al Kazim

‘Ali al Rida who is regarded as the eighth infallible Imam by the Shia, continued the tradition of his fathers and named his daughter ‘Aisha.[72]

 

Sayyidah ‘Aisha bint ‘Ali al Hadi ibn Muhammad al Jawwad ibn ‘Ali al Rida

‘Ali al Hadi also named his daughter ‘Aisha after the Mother of the Believers, Sayyidah al Siddiqah radiya Llahu ‘anha. It should be noted that ‘Ali al Hadi is considered the tenth Imam by the Shia Ithna ‘Ashariyyah.[73]

 

 

The Virtue of Talhah ibn ‘Ubaidullah radiya Llahu ‘anhu

Sayyidina Talhah ibn ‘Ubaidullah radiya Llahu ‘anhu was a remarkable companion of the Prophet Muhammad salla Llahu ‘alayhi wa sallam and held a high status in Islamic history. Known for his unwavering dedication to Islam, his valour in battles, and his exceptional generosity, Talhah radiya Llahu ‘anhu was a paragon of virtue. We will highlight here his esteemed status, courageous acts in battles, and his boundless generosity.

 

A Man of Paradise

In a well-known hadith, the Prophet Muhammad salla Llahu ‘alayhi wa sallam said, “Anyone who wants to see a martyr walking on the face of the earth, let him look at Talhah ibn ‘Ubaidullah.”[74] This statement alone speaks volumes about the esteemed status of Talhah radiya Llahu ‘anhu in the eyes of the Prophet and confirms his place among the dwellers of Paradise.

 

‘Asharah Mubashsharah: The Ten Promised Paradise

Talhah radiya Llahu ‘anhu was one of the ten companions promised Paradise, known as the “‘Asharah Mubashsharah,”[75] which further solidifies his eminent status in Islamic history. He was among the forerunners of the Muhajirun, the early Muslims who migrated from Makkah to Madinah in the face of persecution.

 

Courage in Battles

Talhah radiya Llahu ‘anhu participated in numerous battles alongside the Prophet salla Llahu ‘alayhi wa sallam, including the Battle of Uhud, where he displayed exceptional courage and even sustained injuries while protecting the Prophet salla Llahu ‘alayhi wa sallam, upon which the Prophet salla Llahu ‘alayhi wa sallam said that Jannat has been made incumbent for him.[76] His contributions to the growth and spread of Islam were immense, and his unwavering faith made him a role model for Muslims to follow.

 

Generosity: Al Khayr and Al Fayyad

Moreover, his generosity knew no bounds. He would spend his wealth in the path of Allah, helping the needy, and supporting the cause of Islam. Known as “al Khayr” and “al Fayyad” due to his generosity, Talhah radiya Llahu ‘anhu lived a life of selflessness and service to his community.

Talhah ibn ‘Ubaidullah radiya Llahu ‘anhu’s life exemplified the virtues of dedication, courage, and generosity. As a man of Paradise and one of the ten companions promised eternal bliss, his life serves as an inspiration for Muslims around the world. His unwavering faith and willingness to sacrifice for the sake of Islam made him an exemplary figure in Islamic history.

 

Relations between the family of Talhah radiya Llahu ‘anhu, the Ahlul Bayt, and the Banu Taym

 

Al Hassan ibn ‘Ali ibn Abi Talib radiya Llahu ‘anhu

Sayyidina al Hassan married Sayyidina Talhah’s daughter, Umm Ishaq bint Talhah ibn ‘Ubaidullah, and they had three children: Fatimah, Umm ‘Abdullah, and a son named Talhah after his maternal grandfather.[77]

 

Al Hussain ibn ‘Ali ibn Abi Talib radiya Llahu ‘anhu

Sayyidina al Hussain married Umm Ishaq bint Talhah ibn ‘Ubaidullah al Taymi after Sayyidina Al Hassan’s passing, in accordance with his brother’s request. They were blessed with a daughter, Fatimah bint Al Hussain.[78]

 

‘Abdah bint ‘Ali ibn al Hussain ibn ‘Ali ibn Abi Talib

‘Ali Zayn al ‘Abidin’s daughter, considered as the fourth infallible Imam by the Shia, married Sayyidina Talhah’s great-grandson, Nuh ibn Ibrahim ibn Muhammad ibn Talhah ibn ‘Ubaidullah.[79]

 

Al Hassan (al Muthallath) ibn al Hassan (al Muthanna) ibn al Hassan ibn ‘Ali ibn Abi Talib

Sayyidina Al Hassan’s grandson married ‘Aisha bint Talhah (al Jud) ibn ‘Umar ibn ‘Ubaidullah al Taymi.[80]

 

‘Awn ibn Muhammad ibn ‘Ali ibn Abi Talib

Amir al Mu’minin ‘Ali’s grandson married Hafsah bint ‘Imran ibn Ibrahim ibn Muhammad ibn Talhah ibn ‘Ubaidullah al Taymi.[81]

 

Abu ‘Ali Ibrahim ibn Muhammad (al Muhaddith) ibn al Hassan ibn Muhammad (al Jawani) ibn ‘Ubaidullah al A’raj ibn al Hassan (al Asghar) ibn ‘Ali (Zayn al ‘Abidin)

He married a woman from the Banu Taym.[82]

 

Notable Personalities of the Ahlul Bayt Named Talhah

 

Talhah ibn al Hassan ibn ‘Ali ibn Abi Talib

The son of Sayyidina al Hassan ibn ‘Ali radiya Llahu ‘anhu, the grandson of the Prophet salla Llahu ‘alayhi wa sallam, was named Talhah. This has been recorded by numerous historians and genealogists, including al Yaqubi, al Tustari, Ibn Qutaybah, and Mus’ab Zubairi.[83]

Mus’ab al Zubairi explained that Talhah ibn al Hassan’s mother was Umm Ishaq bint Talhah ibn ‘Ubaidullah al Taymi. Talhah ibn al Hassan was the half-brother (Uterine brother—both sharing the same mother) of Fatimah bint al Hussain ibn ‘Ali ibn Abi Talib and Aminah bint ‘Abdullah ibn Muhammad ibn ‘Abdur Rahman ibn Abi Bakr al Siddiq. Meaning that Umm Ishaq bint Talhah ibn ‘Ubaidullah al Taymi was first married to al Hassan radiya Llahu ‘anhu, then to his brother al Hussain radiya Llahu ‘anhu, and finally to the great grandson of Abu Bakr radiya Llahu ‘anhu.

The beautiful kinship and family ties exhibited in this ancestry are truly remarkable.

Note:

Sayyidina Talhah ibn ‘Ubaidullah radiya Llahu ‘anhu had a unique connection to the Prophet salla Llahu ‘alayhi wa sallam through four marriages, as he married the sisters of four of the Prophet’s wives:

1. Umm Kulthum bint Abi Bakr al Siddiq, the sister of Umm al Mu’minin ‘Aisha radiya Llahu ‘anha[84],
2. Hamnah bint Jahsh, the sister of Umm al Mu’minin Zainab bint Jahsh radiya Llahu ‘anha,
3. Fari’ah bint Abi Sufyan, the sister of Umm Habibah bint Abi Sufyan radiya Llahu ‘anha,
4. Ruqayyah bint Abi Umayyah, the sister of Umm Salamah (Hind) bint Abi Umayyah radiya Llahu ‘anha.[85]

 

Talhah ibn al Hassan (al Muthallath) ibn al Hassan (al Muthanna) ibn al Hassan (al Sibt) ibn ‘Ali ibn Abi Talib

According to Ibn Tiqtaqa, al Hassan al Muthallath had five children: Muhammad, ‘Abdullah, ‘Abbas, Talhah, and ‘Ali.[86]

 

The Bond Between Talhah ibn ‘Ubaidullah and Ahlul Bayt

 

Relationship with ‘Ali ibn Abi Talib radiya Llahu ‘anhu

Talhah radiya Llahu ‘anhu maintained a respectful relationship with ‘Ali ibn Abi Talib radiya Llahu ‘anhu, the cousin of the Prophet salla Llahu ‘alayhi wa sallam and the fourth Caliph of Islam. Although they found themselves on opposing sides during the Battle of the Camel (also known as the Battle of Jamal), their conflict was not based on personal enmity but rather on differing opinions about the assassination of the third Khalifah, ‘Uthman ibn ‘Affan radiya Llahu ‘anhu. It is important to note that Talhah radiya Llahu ‘anhu sought reconciliation with ‘Ali radiya Llahu ‘anhu before he passed away, which is indicative of his commitment to unity among the Muslims.

 

Talhah’s Praise for Ibn ‘Abbas radiya Llahu ‘anhu

Talhah ibn ‘Ubaidullah radiya Llahu ‘anhu held a high regard for Ibn ‘Abbas radiya Llahu ‘anhu, who was a prominent member of the Ahlul Bayt and a cousin of the Prophet salla Llahu ‘alayhi wa sallam.

Talhah radiya Llahu ‘anhu praised Ibn ‘Abbas radiya Llahu ‘anhu for his wisdom and knowledge, saying, “Ibn ‘Abbas radiya Llahu ‘anhu has been blessed with good comprehension, understanding, and knowledge.”[87]

This praise from Talhah radiya Llahu ‘anhu highlights the mutual respect and admiration that existed between the companions of the Prophet salla Llahu ‘alayhi wa sallam and the members of the Ahlul Bayt.

 

Conclusion

The ideas that seek to disparage the Sahabah radiya Llahu ‘anhum are flawed, flailing, and ailing. This treatise has picked out the fallacies, neutralised the floundering, and knocked the final nail into the proverbial coffin of the sick attempt that sought to cast a dark cloud over the virtues of Talhah radiya Llahu ‘anhu and the chastity of our mother, ‘Aisha radiya Llahu ‘anha.

The above discussions have clarified the issue in an academic manner that leaves no room for doubt. It further establishes the mutual love between the Ahlul Bayt and Talhah radiya Llahu ‘anhu.

Talhah radiya Llahu ‘anhu was of the Ten Promised Jannat, of the first eight to enter the faith, of the five who embraced Islam at the hands of Abu Bakr radiya Llahu ‘anhu, of the six-men consultative committee appointed by ʿUmar radiya Llahu ‘anhu before his death, with the responsibility of appointing the next Khalīfah, and of those who stood steadfast at the side of the Prophet salla Llahu ‘alayhi wa sallam. He fought on like an army and protected the Messenger salla Llahu ‘alayhi wa sallam with such valour that left his arm paralysed.

‘Aisha radiya Llahu ‘anha was Umm al Mu’minin (Mother of the Believers), Habibat Rasulillah (The Beloved of the Messenger salla Llahu ‘alayhi wa sallam), al Mubarra’ah (The Exonerated), al Tayyibah (The Pure), al Siddiqah (The Truthful), and al Muwaffaqah (The Inspired).

Righteousness has been imposed upon the hearts of Talhah and ‘Aisha radiya Llahu ‘anhuma as testified to by Allah subhanahu wa ta ‘ala:

 

إِذْ جَعَلَ الَّذِيْنَ كَفَرُوْا فِيْ قُلُوْبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ فَأَنْزَلَ اللَّهُ سَكِيْنَتَهُ عَلَىٰ رَسُوْلِهِ وَعَلَى الْمُؤْمِنِيْنَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَىٰ وَكَانُوْا أَحَقَّ بِهَا وَأَهْلَهَا ۚ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيْمًا

When those who disbelieved had put into their heart’s chauvinism, the chauvinism of the time of ignorance. But Allah sent down His tranquillity upon His Messenger and upon the believers and imposed upon them the word of righteousness, and they were more deserving of it and worthy of it. And ever is Allah, of all things, Knowing.[88]

 

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[1] Surah al Ahzab: 53.

[2] Tafsir Ibn Abi Hatim, as cited in Takhrij Ahadith al Kashshaf, vol. 3, p. 128.

[3] Al Sunan al Kubra, vol. 7, p. 96.

[4] Mawdu’ Awham al Jam‘ wa al Tafriq, vol. 2, p. 410.

[5] Mutaba’ah: Also Tawabi’ or Tabi’ is corroboration or parallelism. It refers to a narration which corroborates that a certain person had heard a hadith from a certain teacher by serving as evidence that a different student had heard the same hadith from that teacher.

[6] Al Jarh wa al Ta’dil, vol. 8, p. 301.

[7] Tarikh Baghdad, vol. 3, p. 60.

[8] Siyar A’lam al Nubala’, vol. 11, p. 505.

[9] Al Tarikh al Kabir, vol. 1, p. 69.

[10] Takhrij Ahadith Ihya’ al ‘Ulum al Din, vol. 1, p. 488.

[11] Al Abatil wa al Manakir, vol. 2, p. 190.

[12] Takhrij Ahadith Ihya’ al ‘Ulum al Din, vol. 1, p. 488.

[13] Ibid.

[14] Siyar A’lam Al Nubala’, vol. 11, p. 505.

[15] Takhrij Ahadith Ihya’ al ‘Ulum al Din, vol. 1, p. 488.

[16] Munkar refers to a hadith reported by a weak narrator that contradicts other narrations reported by narrators deemed reliable and trustworthy.

[17] Tarikh Baghdad, vol. 3, p. 60.

[18] Takhrij Ahadith Ihya’ al ‘Ulum al Din, vol. 1, p. 488.

[19] Fath al Bari, vol. 5, p.70.

[20] Al Majruhin, vol. 2, p. 303.

[21] Al Taqrib, # 5834.

[22] The term used here is Saraqa, which literally means he stole it. Sariqat al Hadith is a phenomenon in Hadith transmission whereby a report is known to have been narrated through one narrator only—most often weak or severely impugned. A fraudster then narrates the same narration from the initial source—omitting the weak narrator—to give the impression that he had heard it directly. This is a very specific form of hadith forgery, involving not the complete fabrication of a hadith, but rather the fabrication of a co-narration.

[23] Siyar A’lam al Nubala’, vol. 11, p. 504.

[24] Al Jarh wa al Ta’dil, vol. 7, p. 232.

[25] Al Majruhin, vol. 2, p. 304.

[26] Sunan al Tirmidhi, # 1677.

[27] Al Waham Wa al Iyham, vol. 4, p. 412.

[28] Siyar A‘lam al Nubala’, vol. 11, p. 504.

[29] Al Du‘afa’ li Abi Zur‘ah, vol.2 p. 583.

[30] Tarikh Baghdad, vol. 3, p. 60.

[31] Ghawamid al Asma’ al Mubhamah, vol. 2, p. 711.

[32] Al Kamil li ibn ‘Adi, vol. 7 p. 276.

[33] Al Jarh wa al Ta’dil, vol. 7 p. 271.

[34] Al Majruhin, vol. 2, p. 253.

[35] Al Jarh wa al Ta’dil, vol. 8, p. 364.

[36] Ibid.

[37] Tarikh al Khatib, vol. 3, p. 292.

[38] Ibid.

[39] Al Ma’rifah wa al Tarikh, vol. 3, p. 186.

[40] Tarikh al Khatib, vol. 3, pp. 392-393.

[41] Al Jarh wa al Ta’dil, vol. 8, p. 364.

[42] Du’afa al Saghir, p. 340.

[43] Al Du’afa wa al Matrukin, no. 538.

[44] Al Majruhin, vol. 2, p. 286.

[45] See al Suyuti, Tadreeb al Rawi, vol. 1 p. 181.

[46] Lubab al Manqul, p. 163.

[47] Tarikh Baghdad, vol. 8, p. 180.

[48] Ibid.

[49] Al Du’afa wa al Matrukin, p. 28.

[50] Ibid., vol. 1, p. 261.

[51] Tabaqat, vol. 8, p. 201.

[52] Ibid.

[53] Tafsir Tabari, vol.19, p. 170.

[54] Tafsir ‘Abdur Razzaq: # 2372.

[55] Usd al Ghabah, vol. 3 p. 88.

[56] Al Hawi fi al Fatawa, vol. 2 p. 116.

[57] Adapted from the response given to the same question by Muhammad Salih al Munajjid.

[58] Sahih al Bukhari, # 3230; Sahih Muslim, # 2431.

[59] Sahih al Bukhari, # 3462; Sahih Muslim, # 2384.

[60] Sahih al Bukhari, # 2581.

[61] Sahih Muslim, # 2037.

[62] Jami’ al Tirmidhi, # 3883.

[63] Sahih al Bukhari, # 2581.

[64] Sahih al Bukhari, # 6201.

[65] Tarikh al Tabari, vol. 5 p. 581.

[66] Musnad Ahmed, vol. 1 p. 276, # 2496.

[67] Siyar A’lam al Nubala’, vol. 4 p. 386.

[68] Ahmed ibn ‘Inabah: ‘Umdat al Talib, p. 176; ‘Ali ibn ‘Isa al Irbili: Kashf al Ghummah, vol. 2 p. 347; Muhammad ibn Taj al Din al Tiqtaqa: al Asili, p. 149.

[69] ‘Umar al Kahhalah: A’lam al Nisa’, p. 132;

[70] Al Mufid: Kitab al Irshad, p. 304; Ibn ‘Inabah: ‘Umdat al Talib, p. 177; ‘Abbas al Qummi: Muntaha al Amal, vol. 2 p. 292; Ni’mat Allah al Jaza’iri: Al Anwar al No’maniyyah, vol. 1 p. 380; Abu Nasr al Bukhari: Sirr al Silsilat al ‘Alawiyyah, p. 53; Al Tustari: Risalah fi Tawarikh al Nabi wa l-Al, p. 125.

[71] Ibn ‘Inabah: ‘Umdat al Talib, p. 107.

[72] Ibn Khashshab: Mawalid Ahlul Bayt; Al Tustari: Risalah fi Tawarikh al Nabi wa l-Al, p. 82; Al Irbili: Kashf al Ghummah, vol. 2 pp. 267-284; Al Majlisi: Bihar al Anwar, vol. 49 p. 221, sub-note: 11; and p. 222.

[73] Al Mufid: Kitab al Irshad, p. 334; Ibn Shadqam al Hussaini: Tuhfat al Azhar, the editor discussed his genealogy in al Rawd al Mi’tar, p. 306.

[74] Jami’ al Tirmidhi, # 3739.

[75] Jami’ al Tirmidhi, # 3747.

[76] Jami’ al Tirmidhi, # 3737.

[77] Al Mufid: Kitab al Irshad, p. 194; ‘Abbas al Qummi: Muntaha al Amal, p. 1/651, subchapter 12; Al Irbili: Kashf al Ghummah fi Ma’rifat al A’immah, vol. 2 p. 575; Al Jaza’iri: Al Anwar al No’maniyyah, vol. 1 p. 373; Ibn Habib: Al Muhabbar, p. 66; Mus’ab al Zubairi: Nasab Quraysh, p. 50; Ibn Qutaybah: Al Ma’arif, p. 212; Ibn Tiqtaqa: Al Asili fi Ansab al Talibiyin, p. 62.

[78] Al Mufid: Kitab al Irshad, p. 194; ‘Abbas al Qummi: Muntaha al Amal, vol. 1 p. 651, subchapter 12; Al Jaza’iri: Al Anwar al No’maniyyah, vol. 1 p. 374); Mus’ab al Zubairi: Nasab Quraysh, p. 59; Ibn Qutaybah: Al Ma’arif, p. 213.

[79] Mus’ab al Zubairi: Nasab Quraysh, p. 62.

[80] ‘Abbas al Qummi: Muntaha al Amal, vol. 1 p. 485.

[81] Ibn Habib: Al Muhabbar, p. 448.

[82] ‘Umdat al Talib, footnotes, p. 294.

[83] Al Mufid: Kitab al Irshad, p. 194; ‘Abbas al Qummi: Muntaha al Amal, p. 1/651, subchapter 12; Al Irbili: Kashf al Ghummah fi Ma’rifat al A’immah, vol. 2 p. 575; Al Jaza’iri: Al Anwar al No’maniyyah, vol. 1 p. 373; Ibn Habib: Al Muhabbar, p. 66; Mus’ab al Zubairi: Nasab Quraysh, p. 50; Ibn Qutaybah: Al Ma’arif, p. 212; Ibn Tiqtaqa: Al Asili fi Ansab al Talibiyin, p. 62.

[84] Thus, at the time of his martyrdom, he was married to Umm Kulthum bint Abi Bakr al Siddiq, sister of Umm al Mu’minin Sayyidah ‘Aisha radiya Llahu ‘anha; this further rebuts the dishonest portrayal of imprudent Shia polemicists, who attempt to malign the character of these noble personalities using their depraved imagination.

[85] Asma wa al Musaharat bayn al Al wa al Ashab, eng.tran; pg. 182. https://mahajjah.com/asma-wa-musaaharat-names-and-marital relations-between-the-ahlul-bayt-and-sahabah.

[86] Ibn Tiqtaqa: Al Asili, p. 122.

[87] Tabaqat, vol. 2 p. 370.

[88] Surah al Fath: 26.