Why Aisha ل poisoned the Prophet (saws) and not a Jewish woman

In this article, I tried to present my analytical and logical viewpoints regarding Prophet Muhammad’s (saws) martyrdom, which is widely propagated by Bakris that a Jewish woman named Zainab bint al-Harith at Khaibar had poisoned Him. She was the sister of Marhab ibn al-Harith. The story is stated here in a nutshell, but a detailed analysis is presented in the later part of this article. It goes like this: a Jewish woman, captured in the battle of Khaibar, was put on the duty for preparing the meal, and she had put poisoned meat in Prophet (saws) and his companions meal to take revenge for the murder of her husband, sons and brothers by the Prophet (saws) and his companions. This study will reveal that the truth about the Prophet’s murder may be different; proving the fact that His own wife Aisha ل along with her father had conspired and killed him. Prophet's (saws) biographers and hadith collectors narrate that the Jews were defeated at Khaibar At dinner time, a Jew woman, who was given the responsibility of cooking food, added poison in the meal. The Prophet (saws) and his companions started eating their meal. Soon the effect of the poison became visible on one of His companions (ie. Bashir bin Bara bin Ma'rur, who was unable to stand up, and his colour became like a head shawl (taylasan)). He (saws) threw it away and asked if she had added poison in the food. She confessed the truth. It should be noted that Al-Zohri, Al-Baihiqi, Abu Dawood and other famous scholars of the Bakri sect confirmed that the Prophet neither killed, nor punished Zainab bint al-Harith. [1]

Point:

One's intellect would obviously say that the feeling of revenge would surely be there in the heart of the person whose husband, sons, brothers and father had been killed a while earlier. It goes against one's intellect that why would the Prophet (saws) give the responsibility of preparing the meal to such a women?

Hatred of the Father-daughter duo's towards the Prophet (saws)

Both the Quran and Islamic history gives strong evidence that Aisha ل never shared a good bond with the Prophet (saws), and was jealous of other wives especially Sayyidah Khadijah (sa) [2]. Aisha ل had extreme jealousy and hatred towards Bibi Maria, the Coptic, because she bore the Prophet (saws) a child named Ibrahim. Aisha's ل hatred and bitterness towards the Prophet (saws) had certainly intensified after the incident of adultery, an event supported by both the Quran and historical texts. Due to this incident, as obvious as one's intellect would accept, Aisha's ل father Abu Bakr ل, grew a severe grudge against the Prophet (saws) and a feeling of revenge arose in his heart due to this humiliation amongst the Arabs. Abu Bakr ل certainly wanted to take revenge of this bitter humiliation from the Prophet (saws). For this reason, there arises a full proof reason that the Father-daughter duo had made a plan to Assasinate the Prophet (saws) and also that he confiscated the state of Fadak from Imam Ali ع and Sayyidah Fatimah (sa) as revenge. A 'cold war' between the Prophet (saws) and Abu Bakr ل began to appear after that incident, and Holy Prophet (saws) had already perceived that some confederations had developed between Abu Bakar ل and his associates to conspire against Him (saws). Since people were witnessing the 'cold war' between Abu Bakr ل / Umar ل and the Prophet, they easily realized that those verses were solely directed at Aisha ل and Hafsa ل. Coming up to Umar ل, he was well-known for his rowdy and arrogant behavior, who often disagreed with the Prophet's (saws) close companions and stayed besides Abu Bakr ل. It is well known that Umar ل behaved in a very rude manner with the Prophet (saws) when he signed the Treaty of Hudaybia with the Quraish [3]. The reason Umar ل got infuriated with the Prophet (saws) was because of his daughter's severe criticism (due to her actions) by Allah in Surah Tahreem, verses 1-5 (along with her partner in crime Aisha ل). Accordingly, an anti-Muhammad team was formed, comprised mainly of Abu Bakr, Aisha, Umar, Hafsa, Uthman, Talha and Saad bin abi Waqas (curse be upon them all). After all these, it became certain that something terrible would happen to Him (saws) through the hands of his wives (Aisha and Hafsa) (curse be upon them and their father's). Poisoning was not the first attempt done by them, rather they tried to assasinate the Prophet (saws) at Aqabah and this attempted is AUTHENTICATED in both the Quran and Islamic literature. Given that the Prophet (saws) led a perfectly healthy and able life for three years after the Khaibar attack, carrying no disability or ailment from the alleged poisoning incident there by the Jewish woman, it becomes crystal clear, given the enmity that existed in the hearts of the above mentioned individuals. So by looking at the situation surrounding prior to His (saws) martyrdom, the fact becomes explicit that out of severe animosity due to past events, the Prophet (saws) was INDEED POISONED, and it was done by someone closer to him and just before his death, not by the Jewish woman three years earlier. And accordingly, the fingers only point at the gang of 4 (Father-daughter duo's) because of their personal unhappiness and angst, plus their father's enmity against the Prophet (saws). The Prophet (saws) was sure that his opponents were not only against him and wanted to kill him, but also wanted to bring affliction to Imam Ali ع and Sayyidah Fatima (sa). 

Regarding the narrations which shows the poisoning by Jewish women:

حدثنا ابراهيم بن هاشم عن جعفر بن محمد عن عبد الله بن ميمون القداح عن ابى عبد الله عليه السلام قال سمت اليهودية النبي صلى الله عليه وآله في ذراع قال وكان رسول الله صلى الله عليه وآله يحب الذراع والكتف ويكره الورك لقربها من المبال قال لما اوتى بالشوا اكل من الذراع وكان يحبها فاكل ما شاء الله ثم قال الذراع يا رسول الله صلى الله عليه وآله انى مسموم فتركه وما ذاك ينتقض به سمه حتى مات صلى الله عليه وآله.

It is narrated to us by Ibrahim b. Hashim from Ja’far b. Muhammad from Abdullah b. Maymoon Al-Qaddah that Abu Abdullah ع said:

'A Jewess poisoned the Prophet (saws) in a forearm (of a grilled sheep). And the Messenger of Allah (saws) used to love the forearm and the shoulder, and disliked the thighs due to its vicinity from the urinary tract’. He then said: ‘When she came with the grill, he ate from the forearm, and he loved it, so he ate whatever Allah so Desired. Then the forearm said, ‘O Messenger of Allah (saws), I am poisoned’. So, he left it, and the poison did not cease to infringe with Him until He passed away'

Basair al-darajat, pg 523

حدثنا احمد بن محمد عن الحسين بن سعيد عن القاسم بن محمد عن على عن ابى بصير عن ابى عبد الله عليه السلام قال سم رسول الله صلى الله عليه وآله يوم خيبر فتكلم اللحم فقال يارسول الله صلى الله عليه وآله انى مسموم قال فقال النبي صلى الله عليه وآله عند موته اليوم قطعت مطاياى الاكلة التى اكلت بخيبر وما من نبى ولا وصى والا شهيد.

It is narrated to us by Ahmad b. Muhammad from Al-Hussain b. Saeed from Al-Qasim b. Muhammad from Ali from Abi Baseer that Abu Abdullah عليه السلام said:

'The Messenger of Allah (saws) was poisoned on the day of Khaybar. The meat spoke and said, ‘O Messenger of Allah (saws) ! I am poisoned’. He [the Imam] said: ‘The Prophet (saws) said during his passing: ‘My insides is being cut by the meal which I ate at Khaybar, and there is no Prophet nor a succesor except that he is a martyr’’

Basair al-darajat, pg 523

The main problem is that both chains are extremely UNRELIABLE due to people of UNKNOWN reliability being present in the chains. This in addition to an even bigger problem in the transmission of the book: we CANNOT ascertain that the Basa’ir al-Darajat we have today is the same one as authored by the companion of Imam Hassan al-Askari (as), Shaykh Saffar al-Qummi (d. 290 AH), because it did not reach us reliably. The version we currently have is rather an amalgamation of several incongruous manuscripts.

The event occurred in 7th Hijri but the Prophet (saws) died in 11th Hijri. No history book gives any evidence that the Prophet fell sick or his health deteriorated from the day he consumed the poisoned food until his death. In these 3-4 years, the Prophet (saws) was in excellent health, leading many wars. He fell seriously ill only during the last few days of his life, which eventuated into his death. There is a time gap of three to four years between the two incidents. It is very unlikely that a person dies because of a poison he had taken so many years ago. It is also because generally the effect of poison is immediate and even if it takes time it cannot exceed a few months in which the health condition deteriorates gradually. Another point to be noted that, if the people who claim that the poison given by Jew women remained in His body, and affected 3-4 years later, then one should know that along with the Prophet, the companion named Bashir bin Bara bin Ma‘rur also had the same meal, but we observe that he died very soon after that incident and not 3-4 years later as the opponents say. Not only Bashir died, bit also remained paralysed for the remaining part of his life prior to his death. But we do not find any kind of paralysis in the life history of the Prophet (saws) if the poison of Khaibar had affected him. It means that it was another poisoned administered to the Prophet and not the one by the Jew women. Thus, it defies one's intellect and logic that his health deteriorated suddenly and he died of a poison he had had taken more than four years ago despite the fact that he enjoyed good health throughout that intervening period.

If we accept that the Prophet (saws) consumed that poisoned food, it will be a proof of his not being a true Prophet – May Allah forbid! This is because it was the Jews and the woman who wanted to put the Prophet under trial by means of their scheme. Is he truly a Prophet who gets revelation from Allah ? If he was a Prophet, he would know that this food was poisoned and would not consume it. If not, he would consume it [4] Authentic Hadiths provide that the Prophet (saws) knew it and did not consume the food. He admonished his retinue not to consume it either. This was one of his miracles due to which the Jewish woman was so impressed that she converted to Islam, for that she earned the Prophet's forgiveness and exemption from punishment.

One should also notice the pattern that a vast majority of the hadiths related to this incident are narrated by Aisha ل herself. We cannot trust those hadiths for many reasons: one of which is the fact that Ayesha ل is an infamous liar. She would inscribe lies even to the Prophet (saws). Example:

Al-Bukhari reported Ayesha ل saying:

'Allah's Prophet was eating honey at Zeinab Bint Jahsh place. So Hafsa and I agreed to tell him, upon his return that he smelled of Maghafeer' [5]

Ayesha ل knew that the Prophet (saws) had taken honey from his other wife, Zeinab Bint Jahsh. Being jealous of her, she agreed with her friend, Hafsa, to hurt the Prophet by claiming that he smelled foul when he consumed that honey. Thereby, he would stop eating it, and consequently stop visiting his wife, Zeinab. That was a LIE. A woman, who would not abstain from lying to the noblest Prophet, would not abstain from lying to ordinary people, either. Therefore, the Hadiths reported by her CANNOT BE TRUSTED, especially when she, herself, was accused of being involved in the murder of the Prophet. Naturally, she would try to divert suspicion by pointing fingers at others.

Let us not forget that the Ahmed ibn Hanbal narrated that the Prophet (saws) said regarding Aysha ل while emerging from her room:

'This is the spearhead of disbelief! It is from here that Satan's horn emerges!' [6]

A woman CONDEMNED by Allah as wrongdoer, the one described by the Prophet as the SPEARHEAD OF DISBELIEF AND SATAN'S HORN; one who confesses to having LIED to the Prophet is a woman whose hadiths CANNOT BE TRUSTED, especially if they seem to be in her favour. One of the reasons why we should not believe in Ayesha's ل hadith about poisoning the Prophet (saws) is that she contradicts herself in another hadith. She claimed that the Prophet (saws) did not die because of the Jewish woman's poison. Rather, the cause of his death was because of another disease! According to Abu Ya'la, Ayesha ل also said that:

'Allah's Prophet (saws), died of an ailment Dhatul Janb' [7]

Even this claim claim of Aisha ل contradicts the saying of the Prophet (saws) where he says that this tumor cannot inflict upon him.

'It is Satanic, and I cannot develop it because Allah has delivered me from any of Satan's powers' [8]

Her contradiction while putting her point before the general public with regards to the issue of Prophet's killing EXPOSES HERSELF. When she claimed that He died because of that Jewish woman's poison consumed four years ago, people did not find that very plausible. Therefore, she came up with another cause of death. So, she made up another reason, namely that of the lateral tumor. Thereby, SHE CONTRADICTED HERSELF. This confusion itself points fingers at her and even gives rise to suspicions about her. In fact, with such a ridiculous claim, Aisha ل has only managed to raise doubts about her involvement in this crime. One can only wonder why such a claim was necessary in the first place; could it have been an attempt by Aisha ل to conceal something far more sinister ?

Keeping the Shia sources aside for the last, we will now show evidences from Bakri books [from the Sihaah (most reliable books of the Ahle Tasannun) that the Prophet (saws) was indeed poisoned by the Father-daughter duo's: 

'When Allah’s Prophet contracted the terminal disease, he told us: ‘DON’T PUT THE MEDICINE IN MY MOUTH.’ But we disobeyed him because every patient dislikes medication. So, we put the substance in his mouth. When he regained his senses, he wondered: ‘Who did that? Did I not prohibit you from doing that?’ So, we said: ‘It is your uncle Al-Abbas who thought that you might have contracted a lateral tumour!’ The Prophet said: ‘The Devil causes this disease. I cannot contract it.’ The Prophet ordered that everyone in the house must put the same substance into their mouths, except Al-Abbas, as the Prophet said: He was not with you' [9]

Without going into any interpretations, what is immediately clear is that Holy Prophet (saws) was sneakily administered poison in his last days against his explicit command. Interestingly, this narration (which the ‘Sunnis’ consider authentic) is yet another classic case of Aisha ل attempting to conceal the truth by fabricating nonsensical lies. It is suffice to say that to clear her name of any wrongdoing, if news gets out that she fed the Prophet something against his wishes, she resorted to lying by claiming:

Yes, he prohibited us from giving him any medicine, but he is sick, and no ill person likes to take medication. In other words, The Messenger of Allah (saws), instructions amount to nothing because he is ill and ill people are sometimes delusional. Essentially, Aisha ل claims that the Prophet was not mentally fit to give instructions; therefore, disobeying him was justified. That, it was al-Abbas who instructed them to feed him this so-called medicine. She admits, in the very same narration, to lying to the Prophet as he later told them 'He was not with you' . Aisha ل clearly states that he was furious with them for disobeying his orders, forcing them to take the same 'medicine' they made him consume. A clear sign that He (saws) did not trust them. One must not doubt that Aisha ل is capable of wrongdoing and sins so great that the Qur’an described her and her lackey, Hafsa ل, as sinful wrongdoers whose hearts deviated from the true path in Chapter 66:1-5 

Here, we put forward a few questions which we hope our opponents will answer:

Why didn’t Aisha ل and those present with her listen to and respect the Holy Prophet’s (saws) instructions of not wanting the medicine ? 

Why did they give the medicine to Him by force even though the Holy Prophet (saws) had ordered them against it ? Does Allah not say in the Holy Quran that:

'And whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back'

Holy Quran 59:7

Why did Aisha ل treat the Holy Prophet (saws) like any other patient? Doesn’t Allah (SWT) says in the Holy Quran:

'Nor does he speak out of desire. It is naught but revelation that is revealed'

Quran 53:3-4

Why did she think that all patients even the Holy Prophet (saws) dislike medicine ?

Did the Holy Prophet (saws) not understand what was good and bad for Him better than those around Him ? 

Or were they, by doing this, trying to repeat the same deed of those people whom accused the Holy Prophet (saws) of talking nonsense in the pen and paper incident ? 

What is more interesting however, is the fact that they’ve narrated that: 'After the Holy Prophet (saws) gained consciousness, he ordered all those who forcibly gave Him medicine to take from the same medicine except His uncle Abbas!' 

Why is the Holy Prophet (saws) punishing them all ? After all only one person gave Him the medicine by force. Doesn’t Allah say:

'And no bearer of burden shall bear the burden of another'

Quran 6:164, 17:15, 35:18, 39:7

We find in Tanzih Ul Ansab Fi Shuyukh al-Ashab, of Sunni scholar Maulvi Maahe Aalam, published in 1919, vol 2, pg 11 (originally in Urdu), that Bakri scholar had openly admitted that the medicine was mixed with poison

We now move on to some more evidences which explicitly proves that the Prophet (saws) was indeed martyred by the Father-daughter duo's. One of the best-known ancient Shi’a interpreters of The Qur’an, Ali Ibn Ibrahim Al-Qummi, who lived in the days of Imam al-Hassan al-Askari ع, reported this narration by the Imams ع regarding the assassination of the Prophet (saws):

The Prophet said to Hafsa: ‘I will tell you a secret. If you divulge it, Allah, His Angels and people will curse you.’ ‘So, what is it?’ wondered Hafsa. The Prophet said: ‘Abu Bakr will be able to seize the Caliphate and power after me and will be succeeded by your father, Umar.’ Hafsa wondered: ‘Who informed you of this?’ ‘Allah, the Omnipresent, the Omniscient informed me. On the same day, Hafsa divulged the secret to her friend, A’isha. In turn, A’isha divulged the secret to her father, Abu Bakr. So, Abu Bakr came to Umar and said: ‘My daughter A’isha told me a secret reported by Hafsa, but I cannot always trust what A’isha says. So, you ask your daughter Hafsa, make sure and tell me. Umar went over to Hafsa and asked her. In the beginning, she was startled and denied it. But, Umar said to her: ‘If you have indeed heard this secret, then, tell us so we can immediately seize power and GET RID OF MUHAMMAD’. So, Hafsa said: ‘yes, he told me that.’ At this point, those four got together and conspired to POISON THE PROPHET. [10]

Another great ancient scholar, Muhammad Ibn Massoud al-Ayashi, a ‘Sunni’ who later converted to Shi’a Islam, reported:

Imam al-Sadiq ع was sitting with a group of his followers, and asked them: ‘Do you know whether the Prophet died a natural death or was murdered ? Allah the Almighty says: 'if then he died or is killed' (3:144). The truth is that the Prophet was POISONED in his last days before he died at the hands of Aisha and Hafsa.’ Upon hearing this, the Imam Sadiq’s followers said that they and their fathers were among the worst villains ever created by Allah. [11]

al-Ayashi, reports another narration attributed to Imam Al-Sadiq ع in which he says:

al-Hussein Ibn Munther asked Imam Al-Sadiq ع about Allah’s words 'if then he dies or is killed will you turn back upon your heels' (3:144) Does it mean that the Prophet died a natural death or was murdered ? Imam Al-Sadiq ع said: ‘In this verse, Allah refers to the Prophet’s companions who committed the misdeed. [12]

Even the Bakri scholar Ibn Hazm states:

'We cannot exempt Abu Bakr and Umar from the crime of having taken the life of the Prophet (saws)' [13]

Even the Ahle Tasannun have documented the role of the two wives in conspiring against Holy Prophet (saws) and his successor Imam Ali ع

Ibn Abbas narrates: For the whole year, I wanted to ask Umar Ibn Khattab regarding the explanation of a verse (in Surah al-Tahreem (66:3))…Who were the two wives of the Prophet who aided one another against him ?

He said – They were Hafsah and Ayesha [14]

In another report that coincides with the Ahle Tasannun narration, Imam Sadiq ع informs – Prophet (saws) was poisoned before death, the two of them made Him (saws) drink it. [15]

Traditions of this nature are categorical in underscoring the Prophet’s (saws) martyrdom.

Similarities between the martyrdom of Imam Hasan ع and the Prophet (saws) exposes the Prophet’s (saws) assasins:

There are many similarities between the martyrdom of Imam Hasan ع and that of Holy Prophet (saws)

Imam Jafar Sadiq ع informs that Imam Hasan ع informed his family – O my nation – surely I will die by poisoning just like the Prophet ع died of poisoning. [16]

The similarity does not end there. Imam Hasan ع was also poisoned by his wife Jodah on the instructions of her father Ashath Ibn Qays.

A third similarity is that both Holy Prophet sawa and Imam Hasan as were martyred on 28th Safar! Perhaps the numerous similarities between the two martyrdoms is a message for those with intellects.

We now present another narration:

وأخبرني جماعة، عن أبي عبد الله محمد بن أحمد الصفواني، قال: حدثني الشيخ الحسين بن روح رضي الله عنه أن يحيى بن خالد سم موسى بن جعفر عليهما السلام في إحدى وعشرين رطبة وبها مات، وأن النبي والائمة عليهم السلام ما ماتوا إلا بالسيف أو السم، 

And a group narrated to me from Abu `Abdillah Muhammad b. Ahmad as-Safwani. He said:

Shaykh al-Hasan b. Ruh رضي الله عنه narrated to me that Yahya b. Khalid poisoned Musa b. Ja`far ع with twenty-one unripe dates, by which he died. And [he also narrated] that the Prophet and the Imams ع did not die except by the sword or by poison. [17]

Grading: SAHIH (صحيح)

After reading this SAHIH narration, it be becomes explicit that the Prophet (saws) was poisoned, and after removing the misconception that the Jew women poisoned Him, the only and obvious people prone to commit this henious crime was none other than the Father-daughter duo's 

The day on which the Prophet (saws) was martyred exposes His killers through it's name:

The narrator asked Imam Sadiq ع : May I be your ransom! What about Mondays, why are they called Al-Ithnain ?

Imam ع replied: It has been named after those two (tyrants)

Narrator: But Al-Ithnain (Monday) was known as such before those two

Imam ع replied: Once you are told something try to understand it! Indeed Allah already knew the day on which He would capture the soul of His Prophet (saws), and the day on which the Prophet’s Trustee ع would be oppressed. Thus, it was named after those two. [18]

The tradition clearly links the two fathers to the Prophet’s (sawa) martyrdom on Monday, otherwise it would be pointless for Allah to name Monday after them. These narrations confirm, beyond any doubt, that the beloved Prophet (sawa) was poisoned and murdered in his last days by the treacherous companions, Abu Bakr and Umar, with the aid of their daughters Aisha and Hafsa (curse be upon them all) and the opponents merely use the Jewish women as a SCAPEGOAT to hide the crimes of the Father-daughter duo's

Refrences:

1) Sunan al-Bayhaqi, vol 8, pg 46

Sunan Abu Dawood , vol 2, pg 369 Musannaf Al-Sanaani, vol 11, pg 29

2) Sahih al-Bukhari: 6004

3) Al-Durr al-Manthur, vol 9, pg 225

Tafsir al-Tabari, vol 22, pg 246

Tafsir al-Baghawi, vol 7, pg 318

Tafsir al-Khazin, vol 5, pg 448

Musannaf Abdul-Razzaq, vol 5, pg 339

Al-Mu'jam al-Kabir lil-Tabarani, vol 14, pg 398

Dalail al-Nubuwwah lil-Bayhaqi, vol 4, pg 159

Sahih Ibn Hayan, vol 20, pg 267

Al-Awsat li Ibn al-Mundhir, vol 10, pg 225 Al-Nasekh wal-Mansukh lil-Nuhas, vol 2, pg 124

Subul al-Huda wal-Rashad, vol 5, pg 53

Zaad al-Maad, vol 3, pg 257

Mukhtasar Sirah al-Rasul, vol 1, pg 272

Tarikh Damishq, vol 57, pg 229

Umar ibn al-Khattab, vol 1, pg 71

Mukhtasar Tarikh Damishq, vol 7, pg 244 Tarikh al-Islam lil-Dhahabi, vol 1, pg 264 Nihayatul-Arab fi Funun al-Adab, vol 4, pg 471

4) Sahih al-Bukhari: 3169

Sunan Al-Darmi, vol 1, pg 33

Tarikh al-Baghdad, vol 7, pg 384

5) Sahih Al-Bukhari: 5267 

Maghafeer is a substance extracted from a tree. It has a sweet taste but very foul smell.

6) Musnad Ahmed, vol 2, pg 23

7) Musnad Abu Ya'la, vol 8, pg 258

Dhatul Janb is an internal tumour that forms on man's side. It leads to death when it explodes

8) Al Bidayah Wa Al Nihayah, vol 5, pg 245

9) Sahih Al-Bukhari, vol 8, pg 42

Sahih Muslim, vol 7, pg 42

Musnad Ahmed Ibn Hanbal, vol 6, pg 53 Al-Sira al Nabawiyya by Ibn Kathir, vol 4, pg 446

Ibn Hajar al-Asqalani inFath al-Bari, vol 8, pg 112: The topic on the illness of the Prophet (saws) and his death, Publisher: Dar al-Ma'rifah littaba'ati Wal-Nashr, 2nd edition, Beirut, Lebanon

10) Tafseer al-Qummi, v 2, pg 367 

Behaar al-Anwaar by Allama al-Majlisi, vol 22, pg 239

11) Tafseer al-Ayashi, under the exegesis of Surah Ale Imran, verse 144 

Behaar al-Anwaar, by Allama Al-Majlisi, vol 22, pg 516

12) Tafseer Al Ayashi, under the exegesis of Surah Ale Imran, verse 144

Behaar al-Anwaar, by Allama Al-Majlisi, vol 20, pg 9

13) Al Mohalla of Ibn Hazm, vol 9, pg 224

14) Sahih-al-Bukhari, vol 6, book 60, trad 435

Tafseer al-Jubaai, under the exegesis of Surah Tahreem (66): 3

15) Tafseer al-Burhan under the exegesis of Surah Ale Imran (3): 144

Tafseer al-Safi under the exegesis of Surah Ale Imran (3): 144

Tafseer al-Ayyashi under the exegesis of Surah Ale Imran (3): 144

Behaar al-Anwaar vol. 22 p.516

16) Behaar al-Anwaar, vol 43, pg 327 - 328

Al-Manaaqib of Ibn Shahr Ashob, vol 4, pg 8

17) Kitab al-Ghayba of Shaykh Tusi, Excellence of Husayn b. Ruh, hadith 352

18) Al-Khisaal of Shaykh Saduq, chp 7, trad 61