The difficulty Jafar al Sadiq rahimahu Llah faced, as recorded in the books of the Shia as well, was that a number of ignoramuses would sit in his company and then proceed to narrate on his authority. They would say that “Jafar ibn Muhammad has narrated to us” and proceed to relate lies, deceit, and fabrications, totally contrary to din, which they falsely ascribed to Jafar al Sadiq rahimahu Llah to lead people astray and become affluent through them.
This is where we find the chief problem, whereby they say that four thousand narrators reported from Jafar al Sadiq rahimahu Llah and many of their scholars proceeded to venerate all of those four thousand narrators without exception, thus accepting the narrations of those who lied upon the Imams, even though Jafar al Sadiq rahimahu Llah protested against the numerous narrators from him. He even went as far as saying that he does not find even seventeen of those who claim to be his Shia to actually be his supporters.
Amongst the Shia narrators are those who would consume intoxicants such as ‘Awf al ‘Uqayli. Al Kashshi has reported in his Rijal (page 90) from Furat ibn Ahnaf:
العقيلي كان من أصحاب أمير المؤمنين وكان خماراً ولكنه يؤدي الحديث كما سمع
Al ‘Uqayli was amongst the companions of Amir al Mu’minin; he was a regular drunkard but he would relate the hadith exactly as he heard it.
We are uncertain in what condition he would relate these ahadith, while in a drunken state or after he had sobered.
Also, amongst their narrators who consumed intoxicants and indulged in sin was Muhammad ibn Abi ‘Abbad. Muhammad Mahdi has reported in his book, al Jami’ li Ruwat wa Ashab al Imam al Rida:
وكان مشتهراً بالسماع وبشرب النبيذ
He was well known to have heard hadith and for his consumption of nabidh.
Amongst their narrators is Hafs ibn al Bakhtari regarding whom al Najashi has mentioned in his Rijal:
أصله كوفي ثقة !! روى عن أبي عبد الله(ع) وأبي الحسن(ع) … فغمزوا عليه بلعب الشطرنج
Amongst their narrators is Hammad ibn ‘Isa, who even at the age of sixty did not know how to perform salah nor was he aware of any of its laws. It has been reported by Riyad Muhammad in his book, al Waqifah Dirasah Tahliliyyah:
ورد في أصحاب الإمام الصادق(ع) حماد بن عيسى الجهني البصري أصله كوفي …له كتب ثقة
He also writes:
وجاء في كتاب الوسائل الصحيحة المشهورة في باب الصلاة قال: قال لي أبو عبد الله(ع) يوماً: يا حمّاد: أتحسن أن تصلّي قال: فقلت يا سيدي أنا احفظ كتاب حريز في الصلاة قال: لا عليك! قم صل فقمت بين يديه متوجهاً إلى القبلة فاستفتحت الصلاة فركعت وسجدت فقال: يا حمّاد: لا تحسن أن تصلي ما أقبح بالرجل منكم يأتي عليه ستون أو سبعون سنة فلا يقيم صلاة واحدة يحدودها تامة قال حمّاد: فأصابني في نفسي الذل فقلت: جعلت فداك فعلّمني الصلاة فقام أبو عبد الله(ع) مستقبل القبلة … فصل ركعتين على هذا ثم قال: يا حماد هكذا صل
It is reported in the authentic and well-known book al Wasaʼil in the chapter of salah:
Abu ‘Abdullah (Jafar al Sadiq) said to me one day, “O Hammad! Do you know how to perform salah?”
I replied, “O my master! I am a strong impregnable fortress in salah.”
Imam Jafar said, “No! Stand and perform salah!”
So, I stood before him, facing the Qiblah and began my salah; performing ruku’ and sajdah.
Imam Jafar said, “O Hammad! You do not know how to perform salah. Who can be a worse person than you, who reaches the age of sixty or seventy and has still not established one salah entirely?”
I felt disgraced and said, “May I be sacrificed for you! Teach me salah.”
So, Imam Jafar stood and performed two rak’at of salah in this manner, after which he said, “O Hammad! This is how you perform salah.”
Amongst their narrators is Abu Hamzah al Thumali Thabit ibn Dinar and he was a drunkard.
Al Kashshi has reported with his chain of narration from Muhammad ibn al Hassan ibn Abi al Khattab:
كنت أنا وعامر بن عبد الله بن جذاعه الأزدي وحجر بن زائدة جلوساً على باب الفيل إذ دخل علينا أبو حمزة الثمالي ثابت بن دينار فقال لعامر بن عبد الله: يا عامر أنت حرشت عليّ أبا عبد الله فقلت أبو حمزة يشرب النبيذة !!! فقال له عامر: ما حرشت عليك أبا عبد الله ولكن سألت أبا عبد الله عن المسكر فقال: كل مسكر حرام فقال: لكن أبا حمزة يشرب قال: فقال أبوحمزة :أستغفر الله منه الآن وأتوب إليه! وقال علي بن الحسن بن فضال: وكان أبوحمزة يشرب النبيذ ومتهم به
‘Amir ibn ‘Abdullah ibn Judha’ah al Azdi, Hujar ibn Zaʼidah, and I were sitting at the gate of Fil, when Abu Hamzah al Thumali Thabit ibn Dinar came to us and said to ‘Amir ibn ‘Abdullah, “O ‘Amir! You incited Abu ‘Abdullah (Jafar al Sadiq) against me and you told him that Abu Hamzah drinks Nabidh.”
‘Amir replied, “I did not incite him against you but I asked him about intoxicants and he said that all intoxicants are haram and then he said, ‘But Abu Hamzah drinks it.’”
Abu Hamzah then said, “I seek Allah’s forgiveness from it at this moment and repent from it.”
‘Ali ibn Hassan ibn Fudal has said, “Abu Hamzah would consume Nabidh and was accused in this regard as well.”
Amongst their narrators is ‘Ali ibn Abi Hamzah, who would steal the wealth of the ‘infallible’ Imam and the Khums (one fifth) of the Shia. This has been stated in the Shia books of Rijal. Riyad Muhammad (a Shia scholar) reports in his book, al Waqifah Dirasah Tahliliyyah, under the biography of ‘Ali ibn Abi Hamzah:
أنه من الواقفة الملعونين الكذّابين
As well as many other disparaging comments. He also records:
وقال الصدوق عن الحسن بن علي الخزاز قال: خرجنا إلى مكة ومعنا علي بن أبي حمزة ومعه مال ومتاع فقلنا: ما هذا ؟ قال: هذا للعبد الصالح (ع) – أي الامام – أمرني أن أحمله إلى علي ابنه (ع) وقد أوصى إليه . قال الصدوق: إن علي بن أبي حمزة أنكر ذلك بعد وفاة موسى بن جعفر(ع) وحبس المال عن الرضا(ع)
Saduq (Ibn Babuwayh al Qummi) has said… from al Hassan ibn ‘Ali al Khazaz, “We left for Makkah and with us was ‘Ali ibn Abi Hamzah. He had some money and goods with him. So, we asked him what is this and he replied, “This is for the pious servant (i.e. for the Imam), he has instructed me to take it to his son, ‘Ali (al Rida), he has bequeathed it for him.”
‘Ali al Bataʼini is not the only Shia who stole the Khums of the Shia and the wealth of the ‘infallible’ Imams but there are numerous other Shia narrators, claiming to be devotees of the Imams, guilty of this very crime. He mentions:
وقال الشيخ في كتاب الغيبة: روى الثقات: أن أول من ظهر الوقف علي بن أبي حمزة وزياد بن مروان القندي عثمان بن عيسى الرواسي، طمعوا في الدنيا ومالوا إلى حطامها،و استمالوا قوماً فبذلوا لهم شيئاً مما اختانوا من الأموال نحو حمزة بن يزيع وابن المكاري وكرام الخثعمي وأمثالهم
Al Sheikh (al Tusi) has said in Kitab al Ghaybah: Many reliable narrators have reported that the first to institute the practice of Waqf (discontinuity of the line of Imamah) was ‘Ali ibn Abi Hamzah, Ziyad ibn Marwan al Qindi, and ‘Uthman ibn ‘Isa al Rawasi. They desired worldly possessions and were inclined towards the vanities of this world. They inclined others towards it as well and gave to them a portion of that which they had usurped, such as Hamzah ibn Yazi’, Ibn al Makari, Kiram al Khath’ami, and others.
As for those reports indicating that he is cursed, a liar, an evil person and a dweller of Jahannam, on pages 423, 424, 429, Al Kashshi has reported numerous narrations disparaging him:
عن حمدوه عن الحسن بن موسى عن داود بن محمد عن أحمد بن محمد قال: وقف على أبي الحسن وهو رافع صوته: يا أحمد، قلت لبيك، قال: أنه لما قبض رسول الله salla Llahu ‘alayhi wa sallam جهد الناس في اطفاء نور الله فأبى الله إلا أن يتم نوره بأمير المؤمنين . فلما توفى أبو الحسن(ع) جهد علي بن أبي حمزة وأصحابه في اطفاء نور الله فأبى إلا أن يتم نوره.
Ahmed ibn Muhammad narrates that ‘Ali Abu al Hassan (al ‘Askari) stopped and said with a raised voice, “O Ahmed!”
I replied that I was present and he said, “When the Messenger of Allah salla Llahu ‘alayhi wa sallam passed away, people attempted to conceal the Nur of Allah but Allah denied this to occur except that His Nur be completed by Amir al Mu’minin. When Abu al Hassan (‘Ali al Rida) passed away then ‘Ali ibn Abi Hamzah and his companions attempted to conceal the Nur of Allah but Allah denied this to occur except that His Nur be completed.”
It is also reported in al Kashshi on the authority of Ibn Mas’ud:
حدّثني أبو الحسن علي بن الحسن بن فضال قال: علي بن أبي حمزة كـذّاب متـهم .
Abu al Hassan ‘Ali ibn Hassan ibn Fudal informed me that ‘Ali ibn Abi Hamzah is a deceptive liar.
In another narration it is mentioned:
قال ابن مسعود: سمعت علي بن الحسين يقول: ابن أبي حمزة كذاب معلون ….إلآ إنّي لا استحل أن أروي عنه حديثاً واحداً .
Ibn Mas’ud said, “I heard ‘Ali ibn Hussain saying, ‘Ibn Abi Hamzah is a deceptive liar, accursed…be aware! I do not permit for even one hadith to be narrated from him.’”
On page 423 it is reported:
الحسن بن علي بن أبي حمزة رجل سوء .
Hassan ibn ‘Ali ibn Abi Hamzah is a wicked person.
As for his din, he followed a deviant school and beliefs; on page 427:
قال الوحيد في تعليقته في البطائني: قال جدي ( رحمه الله) مطعون باعتبار مذهبه الفاسد، ولذا روى عنه مشايخنا الثقات !!
Al Wahid has said regarding Al Bataʼini, “My grandfather said that he is (only) criticised on account of his deviant beliefs and this is why our reliable scholars narrated from him.”
The reason for him being described as following a deviant school and having deviant beliefs was on account of being from the Waqifah and the Waqifah are kuffar (disbelievers) according to the Imamiyyah because they do not believe in all of the Twelve Imams.
On page 423, it is mentioned:
وفى معالم العلماء ترجمة لابيه: علي بن ابي حمزة البطائني, قائد ابي بصير, واقفي
The biography of his father is reported in Ma’alim al ‘Ulamaʼ: ‘Ali ibn Abi Hamzah al Bataʼini, supervisor of Abu Basir, Waqifah.
As for the reason they rule this narrator to be reliable; they are forced to do so because vilification of this narrator is equivalent to the vilification of the religion of the Imamiyyah. Since the Waqifah, and followers of other deviant sects, are the ones who report the narrations regarding the authority of the Imams.
If the respected reader were to ponder over the books scrutinising narrators amongst the Shia, he will find that the ones who established the principles of the Shia doctrines are the likes of these very same individuals mentioned above—all ascribing themselves to deviant sects—as you have just read. They comprise of the likes of the Fathiyyah, Waqifiyyah, Nawusiyyah, and Ismailiyyah; as well many other deviant sects numbering more than a hundred.
Amongst there narrators is ‘Abdullah ibn Abi Ya’fur who would consume intoxicants and a habitual drunkard, just as his ‘pious’ predecessors.
Their most esteemed scholar in the science of jarh wa ta’dil (scrutiny of narrators) al Kashshi, has reported from Ibn Muskan from Ibn Abi Ya’fur, who said:
كان إذا أصابته هذه الأوجاع فإذا اشتدت به شرب الحسو من النبيذ فسكن عنه فدخل على أبي عبد الله فأخبره بوجعه وانه إذا شرب الحسو من النبيذ سكنه فقال له: لا تشرب ، فلما أن رجع إلي الكوفة هاج به وجعه فأقبل أهله فلم يزالوا به حتى شرب فساعة شرب منه سكن عنه فعاد إلى أبي عبد الله فأخبره بوجعه وشربه فقال له: يا أبن أبي يعفور لا تشرب فأنه حرام إنما هو الشيطان موكل بك ولو قد يئس منك ذهب
He would suffer from body pain and whenever it would get severe then he would drink a broth of Nabidh, which would grant him relief from the pain. He entered upon Jafar al Sadiq and informed him of his ailment and that he is relieved from it when he drinks a broth of Nabidh.
Imam Jafar said to him, “Do not drink this!”
When he returned to Kufah, the pain returned too. He went to his family and the pain did not dissipate until he drank the broth. As soon as he drank it the pain stopped. He then returned to Imam Jafar and informed him of his pain and the drink (that alleviates it).
Imam Jafar replied, “O Ibn Abi Ya’fur! Do not drink this as it is haram. Verily it is Shaitan who is affecting you, if he loses hope in affecting you then he will leave.”
Amongst them is Abu Hurairah al Bazzaz.
قال العقيقي ترحم عليه أبوعبدالله(ع) وقيل له إنه كان يشرب النبيذ فقال أيعز على الله أن يغفر لمحب علي على شرب النبيذ والخمر!!
Al Aqiqi has narrated that Imam Jafar supplicated for mercy upon him (Abu Hurairah al Bazzaz) and someone asked, “(But) He used to drink Nabidh?”
Imam Jafar replied, “Is it difficult for Allah to forgive a lover of ‘Ali on account of him drinking Nabidh and wine?”
Amongst the narrators regarded as reliable by them is their poet, whom they awarded the title of Poet of the Ahlul Bayt, al Sayed al Himyari, who had no qualms with drinking wine. Muhammad ibn No’man narrates:
دخلت عليه في مرضه بالكوفة فرأيته وقد أسودّ وجهه وازرقّ عيناه وعطش كبده فدخلت على الصادق (ع) وهو يومئذ بالكوفة راجعا من عند الخليفة ، فقلت له : جعلت فداك إني فارقت السيدبن محمد الحميري وهو – لما به – على أسوء حال من كذا وكذا. فأمر بالاسراج وركب ومضينا معه حتى دخلنا عليه ،وعنده جماعة محدقون به فقعد الصادق(ع) عند رأسه فقال: يا سيد! ففتح ينظر إليه ولا يطيق الكلام فحرّك الصادق(ع) شفتيه ، ثم قال له : يا سيد! . قل الحق ، يكشف الله ما بك ويرحمك ويدخلك جنته التي وعد أوليائه
I entered upon him during his illness in Kufah and I saw that his face had become black, his eyes had become blue, and he had become extremely weak. I then went to visit Imam Jafar al Sadiq, who happened to be in Kufah at that time after returning from the khalifah.
I said to him, “May I be sacrificed for you! I left al Sayed ibn Muhammad al Himyari and when I was with him, he was in such and such a condition.”
Imam Jafar then ordered a saddle to be brought, which he mounted, and we all accompanied him until we entered upon him. At that time there was a group surrounding him.
Imam Jafar sat at his head and said, “O Sayyid!” he opened his eyes and looked at Imam Jafar, he did not have the strength to speak so al Sadiq moved his lips. He then said, “O Sayyid! Say “Al Haqq,” Allah will remove your ailment and have mercy upon you, and He will enter you into His Jannat which he has promised for his Auliya’ (devoted friends).”
It has also been reported from Imam Jafar:
ذكر عنده السيد بعد وفاته ، فترحم عليه ، فقيل : إنه كان يشرب النبيذ ! فقال (ع) ثانياً : رحمه الله ! ثم قيل له : إني رأيته يشرب نبيذ الرستاق ! قال: تعنى الخمر ؟ قلت: نعم ! قال (ع) رحمه الله، وما ذلك على الله أن يغفر لمحبّ علي (ع) شرب النبيذ…
Al Sayed was mentioned in his presence after he had passed away and Imam Jafar supplicated for mercy upon him. It was then said to him that he used to consume Nabidh.
Imam Jafar said for a second time, “May Allah have mercy upon him!”
Someone said to him, “Verily I saw him consuming Nabidh of Rustaq.”
Imam Jafar asked, “Do you mean wine?” when the person replied in the affirmative, Imam Jafar said, “May Allah have mercy upon him! What is it upon Allah to forgive the consumption of Nabidh from the lover of ‘Ali…”
This habitual drunkard and consumer of intoxicants died in this condition but despite this he is still regarded to be from the dwellers of Jannat. He cared not (for his sins) nor had any fear, because the fire of Jahannam is forbidden upon the Shia with the exception of a few (according to the Shia). These are a few lines from the poetic renditions of this poet:
لا ينجــي محبّـه مـن هنــات
كــــذب الزاعمــون أن عليـاً
وعفـالي الإلـه عـن سيئاتــي
قـد وربـي دخلـت جنــة عـدن
و تولّـوا علـي حتـى الممـات
فابشــروا اليـــوم أوليــاء علـــي
واحدا بعد واحد بالصفات
ثــم مــن بعــــده تـولاّ بينــــه
Those who assume that ‘Ali will not save his lovers from tribulation have lied.
By the oath of My Rabb! He entered Jannat and had my sins forgiven by the Lord.
Rejoice today, O friends of ‘Ali! And cling to ‘Ali until death.
Thereafter each and everyone will gather before him in rows.
Al Khajuʼi has also reported a portion of the poems of this drunkard from the poets of the Ahlul Bayt. One of them is as follows:
تـلـقـاه بالبشرى لدى الموت يضحك
أحب إلي من مـات مـن أهل وده
فليس لـــه إلاّ إلــى النــار مسـلك
ومن مات يـهوي غيره من عـدّوه
The most beloved people to me are his lovers who have passed away.
You will meet Him receiving glad tidings at your death and He will be smiling
Adversely, whoever dies with a liking for his enemies,
will find for himself no path except to Hell.
All of these narrators are deemed reliable by the Shia simply because they all believe in the alleged wilayah (succession) of ‘Ali radiya Llahu ‘anhu, whereas the Sahabah are kuffar because they did not believe in this wilayah. Have you ever seen a religion similar to this? An approach such as this? A creed such as this?
Al Kashshi has reported under the biography of Mughirah ibn Sa’id with his chain of narration from Yunus:
وافيت العراق فوجدت بها قطعة من أصحاب أبي جعفر ووجدت أصحاب أبي عبد الله متوافرين فسمعت منهم وأخذت كتبهم فعرضتها من بعد على أبي الحسن الرضا فأنكر منها أحاديث كثيرة أن يكون من أحاديث أبي عبد الله وقال لي : أن أبا الخطاب كذب على أبي عبد الله لعن الله أبا الخطاب وكذلك أصحاب أبي الخطاب يدسون هذه الأحاديث إلى يومنا هذا في كتب أصحاب أبي عبد الله فلا تقبلوا علينا خلاف القراّن
I arrived in Iraq; I found a small group of the companions of Imam al Baqir and I found a large number of the companions of Imam Jafar. I heard narrations from them and collected their books. I then presented it before Abu al Hassan al Rida, who rejected a number of narrations contained in it from being the ahadith of Imam Jafar. He said to me: “Verily Abu al Khattab has lied against Imam Jafar! May Allah’s curse be upon Abu al Khattab! Similarly, the companions of Abu al Khattab continue to this day injecting these narrations into the books of the companions of Imam Jafar. Do not accept any narration in our name that contradicts the Qurʼan.”
Al Kashshi has reported with his chain of narration from Hisham that he heard Imam Jafar saying:
كان المغيرة بن سعيد يتعمد الكذب على أبي ويأخذ كتب أصحاب أبي فيدفعونها إلى المغيرة فكان يدس الكفر والزندقة ويسندها إلى أبي ثم يدفعها إلى أصحابه فيأمرهم أن يثبتوها في الشيعة فكل ما كان في كتب أصحاب أبي من الغلو فذاك مما دسه المغيرة بن سعيد في كتبهم
Mughirah ibn Sa’id would deliberately fabricate in the name of my father (Imam al Baqir). The books of the companions of my father would be taken and handed over to Mughirah ibn Sa’id, who would then inject (narrations of) kufr and deviation into it, which he would then attribute to my father. He then passed these books on to his companions, instructing them to establish them amongst the Shia. Thus, whatever exaggeration is found in the books of my father are the insertions of Mughirah ibn Sa’id.
Their renowned scholar in the scrutiny of narrators al Mamaqani, has reported in the introduction of his book, Tanqih al Maqal, that Mughirah ibn Sa’id said:
دسست في أخباركم أخباراً كثيرة تقرب من مائة ألف حديث
I have inserted into their narrations a massive number of narrations, close to one hundred thousand.
This is the ‘mazhab’ of the Ahlul Bayt, wherein Mughirah ibn Sa’id has injected numerous narrations of kufr and deviation, which can be found profusely in al Kafi, Tafsir al Qummi, Tafsir al ‘Ayyashi, and Bihar al Anwar; yet ‘Abdul Hussain al Musawi comes along and claims that all of these narrations have been reported by the reliable companions of the Imams.
It is, thus, necessary to have a cursory glance at a few of those narrators who were praised by ‘Abdul Hussain in his al Muraja’at, which he fabricated. Keep in mind, O beloved reader, the statement of Imam Jafar al Sadiq:
إنا أهل بيت صادقون لا نخلو من كذاب يكذب علينا ، ويسقط -بكذبه علينا – عند الناس
We, the Ahlul Bayt, are truthful. We are not safe from liars who fabricate in our name and belittle us, on account of his lies, in the eyes of the people.
 Al Jami’ li Ruwat wa Ashab al Imam al Rida, 2/31, no. 500.
 Rijal al Najashi, 1/324, no. 342.
 Al Waqifah Dirasah Tahliliyyah, 1/311-317.
 Ibid., pg. 317.
 Rijal al Kashshi, pg. 76; Tanqih al Maqal, 1/191.
 Those who did not believe in a specific imam after the seventh Imam Musa al Kazim rahimahu Llah.
 Al Waqifah Dirasah Tahliliyyah, 1/418-428.
 Ibid., pg. 420.
 For further details refer to Al Waqifiyyah, 1/ 470, 471, under the biography of ‘Abdul Karim ibn ‘Amr al Khath’ami, and page 476 under the biography of Hamzah ibn Yazi’, page 479 and page 520-523 under the biography of Mansur ibn Yunus al Qurashi. Page 563, 567 under the biography of Ahmed ibn Abi Bashar al Siraj, page 589, 592, 593, 595, 596 under the biography of Hayyan al Siraj, page 609, 612, 416, 617 under the biography of Ziyad ibn Marwan al Qindi. For the sake of brevity, I will make mention of the chapters of the above-mentioned book.
Page 81, Chapter on the first cause: Ambition, love for wealth and worldly affluence.
Page 134, Imam Kazim and his ordeal with the fiends of his era and companions.
Page 164, Prohibition of sitting in the gatherings of the Waqifah.
Page 168, Economic warfare of the Waqifah.
Page 176, Practicing upon the narrations of those who follow deviant sects.
Page 179, Relying upon the narrations of the Waqifah as opposed to others.
Page 190, The leaders of the Waqifah regarding whom disapproval has been reported.
Page 192, Manners of expenditure by those deputed to collected taxes.
Page 201, Hesitation of the Imam in deputing others to collect taxes and doubts which arise around it.
Page 317, Those of consensus and the condition of Waqf.
 Al Majlisi says in Bihar al Anwar, 37/34: “I say: Our books of narration are filled with narrations establishing the kufr of the Zaidiyyah and others like them such as the Fathiyyah and Waqifah, as well as others like them from the deviant innovative sects…”
 For further details refer to ‘Aqaʼid al Shia fi al Islam wa al Muslimin.
 Refer to al Waqifiyyah, 1/16, 17, 176, 181, 404, 405, 426, 428, 448, 465, 514, 515, 526, 536, 551, 559, 560, 563, 607. Also refer to Hawi al Aqwal, 3\162; al Fihrist, pg. 28-29.
 Kashif al Ghita: Asl al Shia wa Usuluha, pg. 60.
 Al Ardabili: Jami’ al Ruwat, 2/423; Mustadrak al Wasa’il, 10/391, # 5.
 Al Rawdat, 1/104; Rijal al Kashshi, pg. 242-245; al Laʼali, 4/216.
 Al Rawdat, 1/10, pg. 111; al Rasaʼil, 1/247; al Laʼali, 4/216.
 Al Rasaʼil, 1/247.
 For further reading refer to ‘Aqaʼid al Shia fi Wilayah ‘Ali ibn Abi Talib wa l-A’immah.
 Rijal al Kashshi, pg. 195.
 Rijal al Kashshi, pg. 196.
 Tanqih al Maqal, 1/174.Back to top