The Respect of Imam al Baqir for the Companions and the People of Knowledge

BACK⇒ Return to Table of contents

 

The Respect of Imam al Baqir for the Companions and the People of Knowledge

 

The Companions of the Prophet salla Llahu ‘alayhi wa sallam are those who met the Prophet salla Llahu ‘alayhi wa sallam in the state of iman (faith) and died in that state.

They are the best of people after the Messengers ‘alayhim al Salam. The Prophet salla Llahu ‘alayhi wa sallam was once asked which people are the best. He replied, “My generation, then those who come next to them…”[1]

He also said:

Do not revile my Companions, for indeed if one of you were to spend as much gold as Uhud it would not amount to as much as one mudd[2] on behalf of one of them or half of it.[3]

 

Allah subhanahu wa ta ‘ala says:

 

وَالسَّابِقُوْنَ الْأَوَّلُوْنَ مِنَ الْمُهَاجِرِيْنَ وَالْأَنْصَارِ وَالَّذِيْنَ اتَّبَعُوْهُمْ بِإِحْسَانٍ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوْا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِيْ تَحْتَهَا الْأَنْهَارُ خَالِدِيْنَ فِيْهَا أَبَدًا ذَٰلِكَ الْفَوْزُ الْعَظِيْمُ

And the first forerunners [in the faith] among the Muhajirin and Ansar and those who followed them with good conduct, Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.[4]

 

This is the Everlasting Book of Allah subhanahu wa ta ‘ala, which He made a means of guidance for people. [In it] Allah subhanahu wa ta ‘ala praises the Companions of the Prophet salla Llahu ‘alayhi wa sallam immensely and testifies that for them is His pleasure and Paradise. Therefore, whoever attributes apostasy and disbelief towards them, give him the glad tidings of disappointment and loss, as his desires have caused him to reach an extent which contradicts the Noble Qur’an.

Allah subhanahu wa ta ‘ala says about them:

 

كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُوْنَ بِالْمَعْرُوْفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُوْنَ بِاللَّهِ وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَّهُم مِّنْهُمُ الْمُؤْمِنُوْنَ وَأَكْثَرُهُمُ الْفَاسِقُوْنَ

You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah. If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient.[5]

 

It is well-known that this verse was revealed about the Prophet salla Llahu ‘alayhi wa sallam and those who were with him. It includes all believers; however, it applies more so to the Prophet salla Llahu ‘alayhi wa sallam and his Companions radiya Llahu ‘anhum. Despite this there are people who raise doubts about the virtue and status of this nation. They, thus, slander, revile, and insult the best people amongst them, whereas they were the Companions, in-laws, and lovers—may Allah be pleased with them—of the Prophet salla Llahu ‘alayhi wa sallam. We find some who slander the Companions radiya Llahu ‘anhum with regards to their faith and sincerity, accuse them of hypocrisy and also of apostasy, as they have ‘deceived’ Allah subhanahu wa ta ‘ala and the Prophet salla Llahu ‘alayhi wa sallam. Another lie is added upon this lie due to their attribution of this accusation to the leaders of the Ahlul Bayt radiya Llahu ‘anhum; thus, we seek refuge in Allah subhanahu wa ta ‘ala from deviation and misguidance.

It is completely unreasonable that the best nation produced as an example for mankind returns to its first generation except a small group of them. By my life, indeed one who says this has neither read the Noble Qur’an nor understood it. Had he read the Qur’an he would have known who the Companions radiya Llahu ‘anhum were; he would have recognized their right and virtue and would never have the audacity to revile them. How could this not be when Imam al Baqir rahimahu Llah himself says, “Everything that opposes the Book of Allah and the Sunnah will be referred back to the Book of Allah and the Sunnah. This is an explicit command from Imam al Baqir rahimahu Llah to embrace the Noble Qur’an as a way of life and belief, and all that opposes this Great Book, the firm origin, will be rejected.

Let us ponder together about the following words of Allah subhanahu wa ta ‘ala:

 

لِلْفُقَرَاءِ الْمُهَاجِرِيْنَ الَّذِيْنَ أُخْرِجُوْا مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُوْنَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا وَيَنْصُرُوْنَ اللَّهَ وَرَسُوْلَهُ أُولَٰئِكَ هُمُ الصَّادِقُوْنَ وَالَّذِيْنَ تَبَوَّءُوا الدَّارَ وَالْإِيْمَانَ مِنْ قَبْلِهِمْ يُحِبُّوْنَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُوْنَ فِيْ صُدُوْرِهِمْ حَاجَةً مِّمَّا أُوْتُوْا وَيُؤْثِرُوْنَ عَلَىٰ أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ وَمَن يُّوْقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُوْنَ وَالَّذِيْنَ جَاءُوا مِنْ بَعْدِهِمْ يَقُوْلُوْنَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِيْنَ سَبَقُوْنَا بِالْإِيْمَانِ وَلَا تَجْعَلْ فِيْ قُلُوْبِنَا غِلًّا لِّلَّذِيْنَ آمَنُوْا رَبَّنَا إِنَّكَ رَءُوْفٌ رَّحِيْمٌ

For the poor Muhajirin who were expelled from their homes and their properties, seeking bounty from Allah and [His] approval and supporting [the cause of] Allah and His Messenger, [there is also a share]. Those are the truthful. And [also for] those who were settled in the Home [i.e., al Madinah] and [adopted] the faith before them. They love those who immigrated to them and find not any want in their breasts of what they [i.e., the Muhajirin] were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul, it is those who will be the successful. And [there is a share for] those who come after them, saying, “Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.”[6]

 

We should ask those who slander the Companions of the Messenger salla Llahu ‘alayhi wa sallam who the poor immigrants are that helped the Messenger salla Llahu ‘alayhi wa sallam and who Allah subhanahu wa ta ‘ala described as the truthful. Would Allah subhanahu wa ta ‘ala attribute truthfulness to the disbelievers and hypocrites? Would an intelligent person ever voice such an opinion? Then ask them who are those who give preference over themselves, even though they are in privation, and love those who immigrated to them? Then each of us should ask ourselves: Am I amongst those that say, “Forgive us and our brothers who preceded us in faith,” or am I amongst those that say that they are apostate disbelievers and amongst the people of hell? I leave the answer to every person of intellect.

 

Imam al Baqir’s Praise of the Companions

After presenting some verses that praised the Companions of the Prophet salla Llahu ‘alayhi wa sallam and after putting forward some sayings that contradict the explicit meaning of the Noble Qur’an, we shall present a few of Imam al Baqir’s sayings about the Companions radiya Llahu ‘anhum.

 

First Narration

Al Tusi narrates in al Amali from Imam al Baqir rahimahu Llah that he said:

 

The leader of the Believers, ‘Ali ibn Abi Talib ‘alayh al Salam, performed the dawn prayer with the people in Iraq. When he turned around, he advised them, cried and made them cry out of the fear of Allah subhanahu wa ta ‘ala. Then he said, “Lo! By Allah, I met such people during the time of my Friend, the Messenger of Allah salla Llahu ‘alayhi wa sallam, who would enter the morning in the state of disorderliness, being dusty and hungry; the [space] between their eyes was [rough] like the knees of goats[7]. They would spend the night prostrating and standing [in prayer] for their Lord. They would continue alternating between their feet and foreheads; talking to their Lord, asking Him to free their necks from the hellfire. By Allah, I saw all of them fearing Him.”[8]

 

Ponder over how Sayyidina ‘Ali radiya Llahu ‘anhu praised and loved the Companions radiya Llahu ‘anhum. Ponder over his saying, ‘By Allah, I saw all of them fearing Him’, thereafter, direct the [following] question to all those who slander the Companions of the Prophet salla Llahu ‘alayhi wa sallam; is this the condition of disbelievers and hypocrites?

 

Second Narration

Ibn ‘Asakir rahimahu Llah narrates the following saying from Imam al Baqir rahimahu Llah:

The children of Fatimah have agreed to say the best possible statements about Abu Bakr and ‘Umar radiya Llahu ‘anhuma.[9]

 

I say: Imam al Baqir rahimahu Llah has spoken the truth. All of the Ahlul Bayt radiya Llahu ‘anhum adore and love the Companions radiya Llahu ‘anhum. There is immeasurable proof and evidence of this. We often read that the Ahlul Bayt radiya Llahu ‘anhum used to name their sons after Sayyidina Abu Bakr, Sayyidina ‘Umar, and Sayyidina ‘Uthman radiya Llahu ‘anhum. We also read about how Sayyidina ‘Ali radiya Llahu ‘anhu got his daughter, Umm Kulthum, married to Sayyidina ‘Umar ibn al Khattab radiya Llahu ‘anhu. This is what he narrates to us. He says:

 

‘Umar ibn al Khattab sought from ‘Ali the hand of Umm Kulthum in marriage. He said, “Marry her to me.”

‘Ali radiya Llahu ‘anhu replied, “I am reserving her for my nephew, Jafar.”

‘Umar said, “Marry her to me, for indeed, by Allah, there is no person who seeks [to achieve through her good companionship] that which I seek [to achieve],” so ‘Ali radiya Llahu ‘anhu gave her to him in marriage.

‘Umar radiya Llahu ‘anhu then went to the Muhajirin and said, “Will you not congratulate me?”

They said, “Due to whom, O Leader of the Believers?”

He replied, “Umm Kulthum, daughter of ‘Ali, the daughter of Fatimah, daughter of the Messenger salla Llahu ‘alayhi wa sallam. Indeed, I heard the Messenger salla Llahu ‘alayhi wa sallam say, ‘Every lineage and relation will be cut off on the Day of Judgement except the one who is linked to my lineage and relation,’ so I desired that there be a relation and kinship between the Messenger of Allah salla Llahu ‘alayhi wa sallam and I.”[10]

Third Narration

Ibn ‘Asakir rahimahu Llah narrates in his Tarikh with a chain of narrators linking back to Imam Abu Hanifah rahimahu Llah. It mentions his visit to Imam al Baqir rahimahu Llah, how he asked him about Sayyidina ‘Umar radiya Llahu ‘anhu and about the behaviour of Sayyidina ‘Ali radiya Llahu ‘anhu towards him. He says:

 

I came to him, greeted him and sat near him, so he said, “Do not sit near us, O brother of Iraq, because you all have prohibited sitting by us.”

I sat down and said, “May Allah have mercy upon you. Did ‘Ali witness the demise of ‘Umar?”

He said, “Glory be to Allah! Is he not the one who said, ‘There is no person who has met Allah with the likes of his deeds that is more beloved to me than this [man] whose cloth covers him.’ He got his daughter married to him. Would he have gotten her married to him if he had not considered him worthy of her? Do you know who she was, may you be orphaned. She was the most honourable woman in the universe.”

In another narration there is an addition of the following words: “Her grandfather was the Messenger of Allah salla Llahu ‘alayhi wa sallam. Her father was ‘Ali radiya Llahu ‘anhu, possessor of honour and virtue in Islam. Her mother was Fatimah radiya Llahu ‘anhu, the daughter of the Prophet salla Llahu ‘alayhi wa sallam. Her brothers were Hassan and Hussain radiya Llahu ‘anhum, the leaders of the youth of the people of Paradise, and her grandmother was Khadijah radiya Llahu ‘anhu.”

I said, “Indeed a people by us claim that you renounce and degrade both of them. If only you would write a letter to us to show your disapproval of that.”

He said, “You are closer to me than them yet when I ordered you not to sit by me you did not obey me, so how will they obey me?”[11]

 

Think of the support that Sayyidina ‘Ali radiya Llahu ‘anhu offered Sayyidina Abu Bakr and Sayyidina ‘Umar radiya Llahu ‘anhuma, and ponder about it. After all of this you will be certain that the likes of this strong bond that was present between the Ahlul Bayt and the Companions radiya Llahu ‘anhum was not false or exaggerated.

Those who accuse Sayyidina Abu Bakr and Sayyidina ‘Umar radiya Llahu ‘anhuma of hypocrisy and disbelief allude to the fact that Sayyidina ‘Ali radiya Llahu ‘anhu advised and helped them. Imam al Baqir rahimahu Llah has said:

The one who practices oppression, the one who helps with it, and the one who is pleased by it are three accomplices.[12]

 

I do not know of anyone who denies that Sayyidina ‘Ali radiya Llahu ‘anhu was an advisor to Sayyidina Abu Bakr and Sayyidina ‘Umar radiya Llahu ‘anhuma. In fact, many people that slander them confirm that Sayyidina ‘Ali radiya Llahu ‘anhu advised and counselled Sayyidina ‘Umar radiya Llahu ‘anhu. They constantly mention the following saying which has been attributed to Sayyidina ‘Umar radiya Llahu ‘anhu, “If it were not for ‘Ali, ‘Umar would have been ruined,” and take it as a proof of the superiority of the intellect of Sayyidina ‘Ali radiya Llahu ‘anhu. However, at the same time, they disregard the aforementioned statement of Imam al Baqir rahimahu Llah, “The one who practices oppression, the one who helps with it, and the one who is pleased by it are three accomplices.”

They, therefore, accuse Sayyidina ‘Ali radiya Llahu ‘anhu of befriending oppressors and taking part in their oppression. Can any intelligent person accept this?

There is no way to exclude Sayyidina ‘Ali radiya Llahu ‘anhu from this oppression except by excluding his brothers, the Companions radiya Llahu ‘anhum, as well; the head of whom are Sayyidina Abu Bakr and Sayyidina ‘Umar radiya Llahu ‘anhuma, in this matter.

Therefore, whoever attributes apostasy and disbelief to the Companions radiya Llahu ‘anhum has included Sayyidina ‘Ali radiya Llahu ‘anhu as well, as he would help them in all conditions.

Al Nuri al Tabarsi narrated from Imam al Baqir rahimahu Llah that he said:

 

The Leader of the Believers radiya Llahu ‘anhu said, “The Prophet salla Llahu ‘alayhi wa sallam would say, ‘Whoever believes in Allah and the Final Day should neither take a disbeliever as a brother, nor associate with a sinner. Whoever takes a disbeliever as a brother or associates with a sinner will be [regarded as] a disbelieving sinner.’”[13]

 

We should ask [ourselves], “Would Sayyidina ‘Ali radiya Llahu ‘anhu associate with disbelievers and sinners? Would he marry their daughters and give his own to them in marriage?” In fact, the biggest question is, “Would the Prophet salla Llahu ‘alayhi wa sallam associate with disbelievers and sinners? Would he marry their daughters and give his own daughters to them in marriage?”

All of us know that Sayyidah Aisha, the daughter of Sayyidina Abu Bakr al Siddiq, was the wife of the Messenger salla Llahu ‘alayhi wa sallam. We also know that two of the Prophet’s salla Llahu ‘alayhi wa sallam daughters radiya Llahu ‘anhuma were married to Sayyidina ‘Uthman ibn ‘Affan radiya Llahu ‘anhu. Would the Prophet salla Llahu ‘alayhi wa sallam say something and act contrary to it? Would Sayyidina ‘Ali radiya Llahu ‘anhu narrate this saying from the Prophet salla Llahu ‘alayhi wa sallam and act contrary to it?

Read what al Majlisi narrates from Imam al Baqir rahimahu Llah about Sayyidina ‘Ali radiya Llahu ‘anhu:

 

Allah subhanahu wa ta ‘ala revealed to Sayyidina Shu’ayb ‘alayh al Salam, “Indeed I will destroy one hundred thousand people from your nation; forty thousand of their worst and sixty thousand of their best,” so he said, “These were evil. What is the fault of the good [amongst them]?”

Allah subhanahu wa ta ‘ala replied, “When the sinful people cheated [others] they did not get angry for My sake.”[14]

 

Compare this to the behaviour of Sayyidina ‘Ali radiya Llahu ‘anhu with Sayyidina ‘Umar radiya Llahu ‘anhu when he advised him not to come out for battle against the Romans, saying:

 

When you will go out to the enemy and face them yourself, then if you are killed, the Muslims will have no sanctuary[15] in any of the cities. There is no one after you to whom they can return to after your demise. Therefore, send to them a warrior and incite through him the people of bravery and goodwill. If Allah subhanahu wa ta ‘ala causes them to conquer the enemy then that is what you desire and if something else transpires then you will be the support for the people and the sanctuary for the Muslims.[16]

 

If Sayyidina ‘Umar radiya Llahu ‘anhu was apostate or misguided—and Allah is witness that he was not—then Sayyidina ‘Ali radiya Llahu ‘anhu would have been falsely flattering him, as his speech can only be either the truth uttered in the right of a righteous, just person or statements of flattery for an oppressive tyrant.

 

Fourth Narration

Salim ibn Abi Hafsah says:

I asked Abu Jafar and his son, Jafar ibn Muhammad, about Abu Bakr and ‘Umar radiya Llahu ‘anhuma, so they said to me, “O Salim, associate with them and free yourself from their enemies, for indeed they were the leaders of guidance.”

He said, “I have not come across any family member of mine that did not associate with them.”[17]

 

Fifth Narration

Jabir al Ju’fi was among those who detested the Companions radiya Llahu ‘anhum. He was also among those who spread rumours about the Ahlul Bayt radiya Llahu ‘anhum and fabricated narrations about them insulting the Companions of the Prophet salla Llahu ‘alayhi wa sallam. Despite this, he was unable to avoid narrating words of praise from the Leaders of the Ahlul Bayt about the Companions radiya Llahu ‘anhum. He said:

 

I said to Muhammad ibn ‘Ali, “Was there anyone amongst you, the Ahlul Bayt, who considered any sin to be shirk?”

He said, “No.”

I said, “Was there anyone amongst you, the Ahlul Bayt, who believed in the doctrine of Raj’ah[18]?”

He said, “No.”

I said, “Was there anyone amongst you, the Ahlul Bayt, who insulted Abu Bakr and ‘Umar?”

He said, “No, so love them, associate with them, and seek forgiveness on their behalf.”[19]

His relating this narration was due to the abundance of praises of the Companions radiya Llahu ‘anhum reported from the Ahlul Bayt, to such an extent that it was impossible for him or someone else to hide it.

 

Sixth Narration

‘Urwah ibn ‘Abdullah said:

 

I asked Abu Jafar, Muhammad ibn ‘Ali, about decorating the sword with ornaments, so he said, “There is nothing wrong with it. Abu Bakr radiya Llahu ‘anhu al Siddiq, had adorned his sword.”

I asked, “Do you say ‘al Siddiq’?”

He suddenly jumped, faced the qiblah then said, “Yes, al Siddiq! Yes, al Siddiq! May Allah subhanahu wa ta ‘ala not accept any of the statements, in this world and in the hereafter, of the one who does not say al Siddiq.”[20]

 

Imam al Baqir rahimahu Llah was indeed a living example of Allah’s words:

 

وَالَّذِيْنَ جَاءُوْا مِنْ بَعْدِهِمْ يَقُوْلُوْنَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِيْنَ سَبَقُوْنَا بِالْإِيْمَانِ وَلَا تَجْعَلْ فِيْ قُلُوْبِنَا غِلًّا لِّلَّذِيْنَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوْفٌ رَّحِيْمٌ

And those who come after them, saying, “Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.”[21]

 

He did not have any enmity for any of the Companions radiya Llahu ‘anhum hidden in his heart. Rather, he respected them and acknowledged their right, which was made incumbent upon him and upon all Believers by Allah subhanahu wa ta ‘ala.

 

Seventh Narration

Imam al Baqir rahimahu Llah said as a form of declaration of disapproval and rejection of the baseless accusations that have been attributed to him with regards to his opinion about the Companions radiya Llahu ‘anhum:

 

O Jabir, [the news] has reached me that a people in Iraq claim that they love us, but insult Abu Bakr and ‘Umar radiya Llahu ‘anhuma and claim that I commanded them to do that. Convey to them [this message] on my behalf that I exempt myself [from their actions] in the court of Allah subhanahu wa ta ‘ala. By the Being in Whose hand lies the life of Muhammad (meaning himself), if I were to become the ruler, I would seek the closeness of Allah subhanahu wa ta ‘ala through their blood[22]. The intercession of Muhammad salla Llahu ‘alayhi wa sallam cannot reach me if I do not seek forgiveness for the two of them [Sayyidina Abu Bakr and Sayyidina ‘Umar radiya Llahu ‘anhuma] or supplicate for mercy to descend upon them both. Indeed, the enemies of Allah subhanahu wa ta ‘ala are unaware of their virtue and superiority, so tell them that I dissociate myself from them and from those who disassociate themselves from Abu Bakr and ‘Umar radiya Llahu ‘anhuma.[23]

 

Imam al Baqir rahimahu Llah has qualified the recognition of the way of the Prophet salla Llahu ‘alayhi wa sallam with the recognition of the virtue of Sayyidina Abu Bakr and Sayyidina ‘Umar radiya Llahu ‘anhuma. He said:

Whoever has not recognized the virtue of Abu Bakr and ‘Umar is ignorant of the Sunnah.[24]

 

Eighth Narration

Imam al Baqir rahimahu Llah was asked about the interpretation of the following words of Allah subhanahu wa ta ‘ala:

 

إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُوْلُهُ وَالَّذِيْنَ آمَنُوا الَّذِيْنَ يُقِيْمُوْنَ الصَّلَاةَ وَيُؤْتُوْنَ الزَّكَاةَ وَهُمْ رَاكِعُوْنَ

Your ally is none but Allah and [therefore] His Messenger and those who have believed, those who establish prayer and give zakat, and they bow [in worship].[25]

He said, “They are the Companions of Muhammad salla Llahu ‘alayhi wa sallam.”

Someone said, “They say it refers to ‘Ali.”

Imam al Baqir rahimahu Llah replied, saying, “He is amongst the Companions of the Prophet salla Llahu ‘alayhi wa sallam.”[26]

 

This interpretation of his indicates towards his knowledge, deep understanding, and wisdom. Keeping something general whilst intending something specific is contrary to the clarity and eloquence of the Book of Allah subhanahu wa ta ‘ala. When Allah generalizes a word, it is not possible to specify its meaning unless there is an indication made towards it, which is not the case here.

 

Ninth Narration

Abu Nuaim relates a narration, whose chain of narrators goes back to Imam al Baqir rahimahu Llah, that he said:

 

When Sayyidina ‘Umar radiya Llahu ‘anhu was attacked, he sent someone to a gathering of the People of Badr radiya Llahu ‘anhum that were sitting between the grave of the Messenger salla Llahu ‘alayhi wa sallam and the pulpit. The man said, “‘Umar says to you, ‘I implore you by Allah subhanahu wa ta ‘ala, was that (my getting attacked) something that pleases you?’”

The people hesitated, so Sayyidina ‘Ali ibn Abi Talib radiya Llahu ‘anhu stood up and said, “No. We desire to increase his life by giving him from our own.”[27]

 

Tenth Narration

Imam al Baqir rahimahu Llah narrates that his grandfather, Sayyidina ‘Ali radiya Llahu ‘anhu, entered upon Sayyidina ‘Umar radiya Llahu ‘anhu after his demise whilst he was shrouded and lay on his bed.

‘Ali said, “I do not wish to meet Allah subhanahu wa ta ‘ala with the book of deeds of anyone besides that of this shrouded one.”[28]

 

These are some narrations which have been narrated from Imam al Baqir rahimahu Llah that honour Sayyidina Abu Bakr and Sayyidina ‘Umar radiya Llahu ‘anhuma, and show his love and reverence for them. As for accusing them, this was never the way of the Leaders of guidance amongst the Ahlul Bayt radiya Llahu ‘anhum. Rather it was the fabrication of those who spread lies, claiming that it was from them.

 

Eleventh Narration

Here we find Kathir al Nawa’ asking Imam al Baqir rahimahu Llah saying:

 

“May Allah make me your ransom. What is your opinion about Abu Bakr and ‘Umar? Did they deprive you of any of your rights and take them for themselves?”

He said, “No! I swear by He who sent down the Criterion upon His Servant that he may be to the worlds a warner, they have not deprived us of even a mustard seed’s worth of our right.

I said, “May Allah make me your ransom. Should I associate with them?”

He said, “Yes, woe be to you, associate with them in this world and in the hereafter and let whatever afflicts you be on my neck. May Allah subhanahu wa ta ‘ala punish al Mughirah and Bunan as they had spread lies about us, the Ahlul Bayt.”[29]

 

Twelfth Narration

Read what Imam al Baqir rahimahu Llah narrates from ‘Abdullah ibn Jafar. He says:

Our Leader, Abu Bakr, was the best, most righteous Khalifah of Allah subhanahu wa ta ‘alaand the most compassionate of them towards us.[30]

 

Thirteenth Narration

Let us read what Ibn ‘Asakir rahimahu Llah narrates from Kathir al Nawa’:

 

I said to Abu Jafar, “Indeed so and so have narrated to me from ‘Ali ibn Hussain that this verse was revealed about Abu Bakr and ‘Umar:

وَنَزَعْنَا مَا فِي صُدُوْرِهِم مِّنْ غِلٍّ إِخْوَانًا عَلَىٰ سُرُرٍ مُّتَقَابِلِيْنَ

And We will remove whatever is in their breasts of resentment, [so they will be] brothers, on thrones facing each other.

He said, “By Allah, it was revealed about them. Who else could it have been revealed about?”

I asked, “Which resentment is it [referring to]?”

He said, “The resentment that was present in the time of ignorance; during which there was enmity between Banu Taym, Banu ‘Adi, and Banu Hashim. When these tribes accepted Islam, they began to love one another. Once, Sayyidina Abu Bakr radiya Llahu ‘anhu suffered an injury to his loin, so Sayyidina ‘Ali radiya Llahu ‘anhu would heat his hand and place it on the loin of Sayyidina Abu Bakr radiya Llahu ‘anhu [as a hot compress]. Thereafter, this verse was revealed.”[31]

 

Fourteenth Narration

‘Urwah ibn ‘Abdullah ibn Qushayr narrates that he was once having a discussion with Abu Jafar (al Baqir rahimahu Llah) who was relating narrations to him:

He said, “Abu Bakr al Siddiq…”

I said, “Al Siddiq?”

He said, “Yes, al Siddiq.”

He then mentioned a narration in which Sayyidina ‘Umar radiya Llahu ‘anhu was mentioned, so he said, “The Leader of the Believers, ‘Umar radiya Llahu ‘anhu…”

I said, “Leader of the Believers?”

He said, “Yes, Leader of the Believers.”[32]

 

Fifteenth Narration

Imam al Baqir rahimahu Llah narrates that his grandfather, Sayyidina ‘Ali radiya Llahu ‘anhu, said:

I hope that Talhah, Zubair, and I will be of those about whom Allah subhanahu wa ta ‘ala said:

وَنَزَعْنَا مَا فِيْ صُدُوْرِهِم مِّنْ غِلٍّ إِخْوَانًا عَلَىٰ سُرُرٍ مُّتَقَابِلِيْنَ

And We will remove whatever is in their breasts of resentment, [so they will be] brothers, on thrones facing each other.[33][34]

 

Sixteenth Narration

Imam al Baqir rahimahu Llah has praised all of the Ansar radiya Llahu ‘anhum with the following words:

Swords were not unsheathed, nor were rows made for prayer or combat, nor was the call for prayer given aloud, nor did Allah subhanahu wa ta ‘ala reveal, “O you who believe,” until the sons of Qaylah accepted Islam, i.e., al Aws and al Khazraj.[35]

 

Seventeenth Narration

Here we find Imam al Baqir rahimahu Llah narrating the words of his father, Zayn al ‘Abidin rahimahu Llah, from him:

 

A group [of people] came to me from Iraq and passed some [inappropriate] comments about Abu Bakr and ‘Umar. They then excessively insulted ‘Uthman. When they were done, ‘Ali ibn Hussain said to them, “Tell me, are you the first Muhajirin [described in the verse] who were expelled from their homes and their properties, seeking bounty from Allahsubhanahu wa ta ‘ala?”[36]

They said, “No.”

He then said, “So are you those [described in the verse] who were settled in the Home [i.e., al Madinah] and [adopted] the faith before them?”[37]

They said, “No.”

He said, “You have excluded yourself from both of these groups and I bear witness that you are not of those about whom Allah subhanahu wa ta ‘ala said:

وَالَّذِيْنَ جَاءُوْا مِنْ بَعْدِهِمْ يَقُوْلُوْنَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِيْنَ سَبَقُوْنَا بِالْإِيْمَانِ

And those who come after them, saying, “Our Lord, forgive us and our brothers who preceded us in faith.”[38]

 

Eighteenth Narration

Imam al Baqir rahimahu Llah emphasises the words of his father, Zayn al ‘Abidin rahimahu Llah, and assists him in defending Dhu al Nurayn (the possessor of two lights), Sayyidina ‘Uthman radiya Llahu ‘anhu, with the following statement:

The murder of Sayyidina ‘Uthman radiya Llahu ‘anhu was not on the basis of truth.[39]

 

This is a testimony from Imam al Baqir rahimahu Llah for Dhu al Nurayn, Sayyidina ‘Uthman radiya Llahu ‘anhu, that he led towards guidance and that when he was martyred, he was pure and innocent. Imam al Baqir rahimahu Llah praising the Companions is clearly in accordance to the Book of Allah subhanahu wa ta ‘ala and the honourable Prophetic way. O my dear reader, ponder about the narrations that have passed, then compare them to the sayings that have been falsely and deceptively attributed to Imam al Baqir rahimahu Llah and judge both narrations against the Book of Allah subhanahu wa ta ‘ala. Whichever is in accordance to the Word of al Rahman (The Most Compassionate), we accept, and whatever contradicts it, we reject and absolve Imam al Baqir rahimahu Llah from.

Indeed cursing, insulting, and obscenity were not part of the character and natural disposition of Imam al Baqir rahimahu Llah, nor were they part of the natural disposition of the Ahlul Bayt radiya Llahu ‘anhum. To such an extent that they did not behave that way with the idol worshippers either, so how can it be possible that this was their conduct with those who preceded others in accepting Islam, helped the religion, and through whom Allah subhanahu wa ta ‘ala honoured Islam?

The following words of Imam al Baqir rahimahu Llah have been related from him:

The Prophet salla Llahu ‘alayhi wa sallam prohibited reviling the idol worshippers that were killed in the Battle of Badr and said, “Do not revile these [people] for indeed none of what you say reaches them and you harm the living. Beware! Indeed, obscenity is wickedness.”[40]

 

How then can we slander Imam al Baqir rahimahu Llah with obscenity and opposition of the way of the Messenger salla Llahu ‘alayhi wa sallam by saying that he was wicked, used obscene language, and would insult and curse [others]? We have heard of the Prophet’s salla Llahu ‘alayhi wa sallam saying:

A [true] Believer is not involved in taunting, cursing, indecency or obscenity.[41]

 

How then can it befit us to oppose the Prophet salla Llahu ‘alayhi wa sallam and his Family radiya Llahu ‘anhum, whereas we claim to follow them, and to consider cursing and insulting a part of the religion and a means of closeness to Allah?

There is a great difference between the way of Imam al Baqir rahimahu Llah and those whose state is so. If we are truthful in our claim of being amongst the followers of Prophet Muhammad salla Llahu ‘alayhi wa sallam and his Family radiya Llahu ‘anhum, we must imitate and follow them and adopt their character. Therefore, we must keep our tongues free from cursing, insulting, and ugly words. We should also ask Allah subhanahu wa ta ‘ala to shower His mercy upon all those who preceded us in faith; with the Companions of the Prophet Muhammad salla Llahu ‘alayhi wa sallam at the forefront. By Allah, this is the character of the Ahlul Bayt radiya Llahu ‘anhum.

 

Nineteenth Narration

Imam al Baqir rahimahu Llah never stopped praising the Sayyidina Abu Bakr and Sayyidina ‘Umar radiya Llahu ‘anhuma, to such an extent that he even praised them in illness and during his final moments. The following is narrated from Salim ibn Abi Hafsah, he says:

I entered upon Abu Jafar whilst he was ill, so he said, and I think he said this because of me, “O Allah, indeed I associate with and love Abu Bakr and ‘Umar. O Allah, if there is something besides this in my heart, then may the intercession of Muhammad salla Llahu ‘alayhi wa sallam not reach me on the Day of Judgement.”[42]

 

The sternness and firmness of Imam al Baqir rahimahu Llah in the matter of reviling the Companions radiya Llahu ‘anhum are clearly apparent in his narration of the following hadith of the Prophet salla Llahu ‘alayhi wa sallam:

Whoever reviles a Prophet will be killed and whoever reviles a Companion of a Prophet will be lashed. [43]

 

Finally, I say to whoever reviles the best of people after the Messenger of Allah salla Llahu ‘alayhi wa sallam: Stand [in prayer] as they stood, fast as they fasted, help the religion as they did, conquer lands and spread the religion of Allah subhanahu wa ta ‘ala in the world as they did and perform jihad against the idol worshippers as they did before you move your tongue to revile them radiya Llahu ‘anhum. The one who said the following has spoken the truth:

May your father have no father! Either reduce your criticism of them or fill the gap that they filled.

 

Imam al Baqir’s Words of Praise for ‘Ata’ and Hassan al Basri

‘Ata’ ibn Abi Rabah rahimahu Llah, the Mufti and Muhaddith of the people of Makkah, the paragon, the knowledgeable; he was peppercorn haired, eloquent, highly knowledgeable of African origin from al Jund.

• Imam Abu Hanifah rahimahu Llah said about him, “I have not seen anyone more virtuous than ‘Ata’ rahimahu Llah.”
• Ibn Jurayj says, “The masjid was his bed for twenty years.”
• He also said, “He was amongst the best of people with regards to prayer.”
• Al Awza’i, “‘Ata’ passed away the day that he passed away whilst he was the most liked person by the people.”
• Muhammad ibn ‘Abdullah al Dibaj says, “I have not seen a Mufti better than ‘Ata’. His gatherings were completely [spent in] the remembrance of Allah and he would not get tired [of this].”
• Once someone asked what the best answer is, so Ismail ibn Umayyah replied, “‘Ata’ would remain silent for long periods of time hence when he would speak, we were made to feel as though he was receiving [divine] assistance.”
• [Sayyidina] Ibn ‘Abbas radiya Llahu ‘anhu said, “O people of Makkah, you swarm around me when you have ‘Ata’ amongst you?”[44]

 

Imam al Baqir rahimahu Llah appreciated, honoured, and understood the value of scholars the most. Thus, when people would throng around him, he would say:

You should go to ‘Ata’. Indeed, by Allah, he is better for you than me.

 

He would advise them to attain knowledge from ‘Ata’ rahimahu Llah saying:

Take from ‘Ata’ what you can.

 

He would also say:

There is no one left on the face of the earth who knows more about the rituals of Hajj than ‘Ata’.[45]

 

The praise of Imam al Baqir rahimahu Llah was not limited to ‘Ata’ rahimahu Llah only. In fact, he praised many people from his time that were well-known for jurisprudence, knowledge, and wisdom. He would praise Hassan al Basri rahimahu Llah, who was the freed slave of Sayyidina Zaid ibn Thabit radiya Llahu ‘anhu, and whose mother was the freed slave of the Mother of the Believers, Sayyidah Umm Salamah radiya Llahu ‘anha. Hassan al Basri rahimahu Llah was eloquent, skilful, and intelligent. Sayyidina ‘Umar ibn al Khattab radiya Llahu ‘anhu prayed for him saying:

O Allah, grant him the understanding of the religion and make him beloved to the people.

 

And he reached such heights in his understanding that Qatadah rahimahu Llah said about him:

I have never sat in the company of a faqih (jurisprudent) except that I saw the favour of Hassan rahimahu Llah on him.[46]

 

Imam al Baqir rahimahu Llah generously praised al Hassan al Basri rahimahu Llah by saying:

He is the one whose speech resembles the speech of the Prophets ‘alayhim al Salam.[47]

 

Imam al Baqir with the Umayyad Khalifah, ‘Umar ibn ‘Abdul ‘Aziz

Sayyidina ‘Umar ibn ‘Abdul ‘Aziz rahimahu Llah needs no introduction; he was the just, abstinent, Umayyad Khalifah who is well-known by all the learned, as he was one of the Rightly Guided Khalifas due to the renowned justice and piety that were present in him.  He was entrusted with the Caliphate during the era of Imam al Baqir rahimahu Llah.

 

When ‘Umar ibn ‘Abdul ‘Aziz rahimahu Llah became the Khalifah he called for the Fuqaha’ (Jurisprudents). When they arrived, he brought them near to him, as they were his most select people. He had called Muhammad ibn ‘Ali ibn Hussain, Abu Jafar al Baqir, and others besides him.

When Abu Jafar, Muhammad, came to ‘Umar ibn ‘Abdul Aziz, intending to return to Madinah thereafter, he sat amongst the people waiting to enter upon him.

The son of the doorman then arrived, as his father was unwell, and asked, “Where is Abu Jafar, so that he may enter?”

Muhammad ibn ‘Ali feared that perhaps he was not the one being called so he did not stand.

After calling out three times, [the son of the doorman went back to ‘Umar ibn ‘Abdul ‘Aziz rahimahu Llah and] said, “He is not present, O Leader of the Believers.”

‘Umar ibn ‘Abdul Aziz said, “Of course he is present. The boy informed me of this.”

He said, “I called out to him thrice.”

‘Umar ibn ‘Abdul Aziz asked, “How did you phrase it?”

He replied, “I said, ‘Where is Abu Jafar.’”

‘Umar ibn ‘Abdul Aziz said, “Woe be to you! Go out and say, ‘Where is Muhammad ibn ‘Ali?’”

The son of the doorman went out [and did as he was told]. Imam al Baqir rahimahu Llah stood up, entered, spoke to ‘Umar ibn ‘Abdul ‘Aziz rahimahu Llah for a while and said, “I wish to take your leave, O Leader of the Believers.”

‘Umar ibn ‘Abdul ‘Aziz rahimahu Llah said, “So advise me, O Abu Jafar.”

Imam al Baqir rahimahu Llah said:

I advise you to adopt the fear of Allah subhanahu wa ta ‘ala, and to take the elder as a father, the younger as a son, and the man as a brother.

‘Umar ibn ‘Abdul Aziz responded:

May Allah subhanahu wa ta ‘ala have mercy upon you. By Allah, you have summarized for us that which if we adhere to it and Allah subhanahu wa ta ‘ala helps us to do so, goodness will remain prevalent for us if Allah subhanahu wa ta ‘ala wills.

He then exited. When he turned to his luggage, ‘Umar ibn ‘Abdul Aziz rahimahu Llah had the following message conveyed to him, “Indeed I wish to come to you and sit wearing a loincloth and shawl.”

Imam al Baqir rahimahu Llah replied, “No, in fact I will come to you.”.

‘Umar ibn ‘Abdul Aziz adjured him until finally it was ‘Umar who went to him. Upon his arrival, ‘Umar clung to him, then he let go of his chest, began to weep, and sat in front of him. Thereafter, he stood up and Abu Jafar rahimahu Llah did not ask for any need to be fulfilled except that he fulfilled it. He then left and they both did not meet one another until they both passed away. May Allah subhanahu wa ta ‘ala have mercy upon both of them.[48]

 

Since the bond of affection between Imam al Baqir rahimahu Llah and ‘Umar ibn ‘Abdul ‘Aziz rahimahu Llah was not clear to the deviated fabricators, their plotting and malice led them to falsely accuse Imam al Baqir rahimahu Llah of insulting ‘Umar ibn ‘Abdul ‘Aziz rahimahu Llah. Without realizing, in doing this they have attributed nifaq (hypocrisy) to Imam al Baqir rahimahu Llah, claiming that he would advise and show love to ‘Umar ibn ‘Abdul ‘Aziz rahimahu Llah in his presence, and revile and insult him in his absence.

Al Rawindi narrates from Abu Basir the [following] speech of his:

 

I was once in the masjid with Imam al Baqir ‘alayh al Salam when suddenly ‘Umar ibn ‘Abdul ‘Aziz entered wearing two light red cloths, leaning on a slave of his. Upon seeing this, Imam al Baqir ‘alayh al Salam said, “This boy will certainly come into power then he will make justice prevail. He will live for four years [after that] then he will die; the people of the earth will cry for him and the inhabitants of the heavens will curse him.”[49]

 

The abovementioned narration is clearly fabricated, due to the following:

1. It attributes the knowledge of the unseen to Imam al Baqir rahimahu Llah, whereas Allah subhanahu wa ta ‘ala alone possesses knowledge of the unseen; to such an extent that despite the high rank of the Messenger of Allah, Muhammad salla Llahu ‘alayhi wa sallam, Allah subhanahu wa ta ‘ala says:

 

قُل لَّا أَمْلِكُ لِنَفْسِيْ نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوْءُ إِنْ أَنَا إِلَّا نَذِيْرٌ وَبَشِيْرٌ لِّقَوْمٍ يُؤْمِنُوْنَ

Say, “I hold not for myself [the power of] benefit or harm, except what Allah has willed. And if I knew the unseen, I could have acquired much wealth, and no harm would have touched me. I am not except a warner and a bringer of good tidings to a people who believe.”[50]

 

Despite his rank and lofty status, Imam al Baqir rahimahu Llah was not a prophet who received revelation, such that knowledge of the unseen can be attributed to him, as revelation is amongst the specialities of prophethood; it cannot be conceived for anyone besides a Prophet.

Sayyidina ‘Ali radiya Llahu ‘anhu has made it clear that revelation ceased after the demise of the Prophet salla Llahu ‘alayhi wa sallam, as is mentioned in Nahj al Balaghah:

Allah subhanahu wa ta ‘ala sent him [the Prophet salla Llahu ‘alayhi wa sallam] at a time when there was an intermission of Prophets and difference of languages. Thus, he was sent after all the Prophets and revelation was brought to an end through him.[51]

 

2. The narration is weak in terms of its chain [of narrators].

Its narrator is Abu Basir, with regards to the identity of whom there is a difference of opinion, as he is believed to be one of four narrators; Layth ibn al Bakhtari, Yahya ibn Abi al Qasim al Makfuf, Yusuf ibn al Harith, and ‘Abdullah ibn Muhammad al Asadi.[52] Since it is unknown with certainty who exactly the narrator is and all four are known to lack strength, the narration will be rejected.

 

3. How can they narrate from Imam al Baqir rahimahu Llah that he first acknowledged this young man’s justice and brilliant life and then said that he is cursed in the heavens yet remains praised on earth? It has been narrated in an authentic narration that when Allah subhanahu wa ta ‘ala loves someone He places acceptance for him on earth, so excuse me, O people of intellect!

 

NEXT⇒ Imam al Baqir as a Jurisprudent

---

[1] Sahih Muslim, # 4600.

[2] A unit of measurement equivalent to approximately 750 ml.

[3] Sahih al Bukhari, # 2397.

[4] Surah al Tawbah: 100.

[5] Surah Al ‘Imran: 110.

[6] Surah al Hashr: 8-10.

[7] The word used for knees in the original Arabic text is الركب which is the plural of ركبة. The word used for goat in the original text is المعزى which is a type of furry goat. The purpose of this comparison is to describe them as having performed abundant prostrations, as this causes one’s forehead to have a mark and for its skin to become tougher, due to constantly placing it on the ground. This is what is meant by the words of Allah subhanahu wa ta ‘ala:

سِيْمَاهُمْ فِيْ وُجُوْهِهِم مِّنْ أَثَرِ السُّجُوْدِ

Their sign is in their faces from the effect of prostration [i.e., prayer].

[8] Al Majlisi: Bihar al Anwar, 22/306; Al Tusi: al Amali, pg. 102; Nahj al Balaghah, 1/190.

[9] Al Dhahabi: Siyar A’lam al Nubala’, 4/406.

[10] Mustadrak al Hakim, 3/142, Al Hakim says about it, “This narration has an authentic chain of narrators but has not been mentioned by Imam al Bukhari and Imam Muslim”, Al Dhahabi says, “Its chain is munqati’ (broken).” The relationship through marriage between the families of Sayyidina ‘Umar and Sayyidina ‘Ali radiya Llahu ‘anhuma is sound and established in the books of history and lineages. Al Tabrasi has attested to this in I’lam al Wara bi A’lam al Huda; and the genealogist Ibn al Tiqtaqa in Al Asili fi Ansab al Talibiyin; and al Kulayni in Al Kafi in four narrations. Al Majlisi has graded one of them as sahih, consolidated another, and graded the third as hassan. The books that confirm this relationship through marriage are many; it is not possible to mention all of them. This is amongst the biggest proofs of the close bond that existed between Sayyidina ‘Umar ibn al Khattab and Sayyidina ‘Ali radiya Llahu ‘anhuma.

[11] Tarikh Madinat Dimashq, 54/289-290.

[12] Al Nuri al Tabarsi: Mustadrak al Wasa’il, 13/125, Chapter about the unlawfulness of aiding oppressors, even by handing over a pen, # 16.

[13] Al Nuri al Tabarsi: Mustadrak al Wasa’il, 8/334, Chapter about associating with the sinful, the foolish and the fabricator, # 1.

[14] Al Majlisi: Bihar al Anwar, 97/81.

[15] The word used for sanctuary in the original Arabic text is Kanifah which refers to a city in which refuge is sought. This word is derived from Kanaf which means shoulder, as it is used to protects and cover.

[16] Nahj al Balaghah, 2/18

[17]Tahdhib al Tahdhib, 9/312; Tarikh al Islam, 8/463.

[18] Raj’ah literally means to return. It refers to the Shia belief that the Imams, as well as some of their followers and enemies, will return to this world after death.

[19] Ibn Sa’d: Al Tabaqat al Kubra, 5/321.

[20] Al Bidayah wa al Nihayah, 9/340; Kashf al Ghammah, 2/360.

[21] Surah al Hashr: 10.

[22] I would execute those who insult them.

[23] Al Bidayah wa al Nihayah, 9/340.

[24] Al Bidayah wa al Nihayah, 9/340.

[25] Surah al Ma’idah: 55.

[26] Al Bidayah wa al Nihayah, 9/340.

[27] Al Hafiz Abu Nuaim al Asbahani: Hilyat al Auliya’ wa Tabaqat al Asfiya’, he said, “This narration is graded as gharib from the solitary narrations of Ayub and Jafar.”

[28] Ibn Abi al Dunya: Al Mutamannin, 1/57.

[29] Ibn Abi al Hadid: Sharh Nahj al Balaghah, 16/220.

[30] Mustadrak al Hakim, 3/79, Al Hakim says that this narration has an authentic chain but has not been mentioned by Imam al Bukhari and Imam Muslim. Al Dhahabi has concurred and also graded it as sahih.

[31] Tarikh Dimashq, 30/338.

[32] Ahmed ibn Hambal: Fada’il al Sahabah, 1/40.

[33] Surah al Hijr: 47.

[34] Al Tabaqat al Kubra, 3/113; Al Sharif al Murtada: Al Shafi fi al Imamah, 4/340.

[35] Bihar al Anwar, 22/312, Chapter about the Ashab al Suffah, # 17; also refer to Al Thana’ al Mutabadal bayn al Al wa al Ashab, which is amongst the publications of Mabarrat al Al wa al Ashab. [It has been translated into English by the Mahajjah Research Institute under the title Reciprocatory praise between the Ahlul Bayt and Sahabah, and can be downloaded from www.mahajjah.com]

[36] Surah al Hashr: 8.

[37] Surah al Hashr: 9.

[38] Surah al Hashr: 10. See, Tahdhib al Kamal, 20/394; Kashf al Ghammah, 2/291.

[39] Al Bidayah wa al Nihayah, 7/218.

[40] ‘Umdat al Qari’, 8/230.

[41] Sunan al Tirmidhi, # 1900.

[42] Al Dhahabi: Siyar A’lam al Nubala’, 4/406.

[43] Al Hurr al ‘Amili: Wasa’il al Shiah, Chapter about killing one who insults a Prophet or another besides him, # 34591; Bihar al Anwar, 76/221, Chapter about the ruling of an apostate woman, # 7.

[44] Tadhkirat al Huffaz, 1/97, In Sayyidina Ibn ‘Abbas’s radiya Llahu ‘anhu praise of Sayyidina ‘Ata’ rahimahu Llah there is a great indication towards the knowledge and deep understanding this great Tabi’i possessed, and how can it not, when the one praising him was the interpreter of the Holy Qur’an and the specialist of this Ummah.

[45] Siyar A’lam al Nubala’, 5/81.

[46] Tahdhib al Kamal, 6/107.

[47] Tahdhib al Tahdhib, 2/232.

[48] Tarikh Dimashq, 54/270.

[49] Qutub al Din al Rawindi: Al Khara’ij wa al Jara’ih, 1/276.

[50] Surah al A’raf: 188.

[51] Nahj al Balaghah, 2/16.

[52] Ibn Dawood al Hilli: Rijal Ibn Dawood, pg. 214.