Abu Sa'id Aban ibn Taghlib ibn Rubah al-Kindi (died 758 AD/141 AH) was an outstanding jurist-traditionist and an associate of Muhammad al-Baqir, but also of Zayn al-Abidin and Ja'far al-Sadiq. Al-Baqir is reported to have praised Aban as, "Sit in the mosque of Kufa and give legal judgment to the people. Indeed I would like to see among my Shia, people like you." [1] [2] He was one of the great reciters and recited the Qur'an in a special way that was famous among reciters. ShaykhTusi quoted Muhammad bin Musa bin Abi Maryam Sahib al-Lula'u as saying that he was the most prominent person of his time in this art. In addition to Quran and Hadith, Aban was also an expert in all sciences of jurisprudence, literature, vocabulary and syntax. According to TusiJafarSadiq, he once appointed him for a literary debate with the claimant.Shia scholars have considered him to be Thiqa (transmitter of hadiths), and scholars of Sunni scholars such as Ahmad Ibn Hanbal, Yahya Ibn Moin, Abu Hatim and Nasa'i have confirmed his trustworthiness. [3] He is considered one of the frequently quoted jurists of Ja'far's period, When he died al-Sadiq is reported to have said, "I would love to have my Shi'a like Aban b. Taghlib," and "his death grieved my heart." Aban's name appears in a good number of traditions, mostly of a practical nature. [4] The Sheikhs of Hadith of Aban except for the 3 mentioned imams and Anas bin Malik are as follows: Sulayman b. Mihran al-A'mash, Muhammad Ibn Mankader, Simāk bin Kharasha, Ibrahim bin al-Ashtar, Abu Basir al-Asadi, Aasim bin Abi al-Najud, Abu Amr Ishaq ibn Mirar al-Shaybani, Minhal b. Amr al-Asadi, Hakem Ibn Utaiba, Abu Ishaq Amr Ibn Abd Allah Sabiei, Fuzil Ibn Amr Fuqaimi, Jahm bin UthmanMadani, Udi bin Thabit, Talha bin Masraf, Atiyya b. Sa'd b. Junada al-Awfi, IkrimahMoli Ibn Abbas and Umar bin ZarHamdani. [3]
Most of the sources of his epithet are given by Abu Saeed, some by Abu Saad or bin Saeed, and others also mention Abu Umayma. [3]
There is no information about his birthplace but he is believed to be from Kufa. [5] Aban devoted most of his life to Ahl al-Bayt. He studied various branches of science, in particular hadith from them and attained a prominent position in the school of Imam al-Sadiq. Aban is famous to have quoted extensively from Imam Sadiq and it is reported that he narrated thirty thousand hadiths from him. He is also considered the most outstanding Quranic reciter and his style of Quranic recitation is very famous. [5] He was the first person to publish a book about the meaning of the Holy Quraan which was renewed with different interpretations every year and is still used by many scholars and students even today.
He was considered a master of Quran traditions, jurisprudence, literature, syntax and philology. He was Appointed by Imam Mohammad al-Baqir to work in Medina. [6] Shaykh Tusi has reported that Imam al-Sadiq appointed him to conduct scholarly discourse. Imam Baqir ordered him to "Sit in the Prophet’s mosque in Medina and provide answers to legal questions (wa afti ’l-nās); for I would like it to be known that people like yourself belong to my shīʿa" [2] [7]
Shi'ite scholars consider him reliable and the Sunni scholars such as Al-Nasa'i and Al-Dhahabi which confirmed his reliability and trustiness in his biographical dictionary saying "Aban ibn Taghlib the Kuffen a staunched Shi'ite but trustful, to us his trust, and to him his heresy" he also narrated that Ahmad ibn Hanbal, Yahya ibn Mu'in and Abu Hatam have confirmed him trustful.
Books compiled by Aban are now missing but the books ascribed to him in the catalogues are as follows:
Al-Ghareeb was the first work of its type and topic and was very important in terms of vocabulary and interpretation. In explaining the strange words of the Quran, the author has relied on the evidence he heard from the Arabs. [3]
Ja'far ibn Muhammad al-Sadiq was a Shia Muslim scholar, jurist, and theologian, and the sixth imam of the Twelver and Isma'ili branches of Shia Islam. Known by the title al-Sadiq, Ja'far was the founder of the Ja'fari school of Islamic jurisprudence. The hadith recorded from al-Sadiq and his predecessor, Muhammad al-Baqir, are said to be more numerous than all the hadith preserved from the Islamic prophet Muhammad and the other Shia imams combined. Among other theological contributions, he elaborated the doctrine of nass and isma, as well as that of taqiya.
Zayd ibn ʿAlī, also spelled Zaid, was the son of Ali ibn al-Husayn Zayn al-Abidin, and great-grandson of Ali ibn Abi Talib. He led an unsuccessful revolt against the Umayyad Caliphate, in which he died. The event gave rise to the Zaydiyya sect of Shia Islam, which holds him as the next Imam after his father Ali ibn al-Husayn Zayn al-Abidin. Zayd ibn Ali is also seen as a major religious figure by many Sunnis and was supported by the prominent Sunni jurist, Abu Hanifa, who issued a fatwa in support of Zayd against the Umayyads.
Muhammad ibn Ali al-Baqir was a descendant of the Islamic prophet Muhammad and the fifth of the twelve Shia imams, succeeding his father, Ali al-Sajjad, and succeeded by his son, Ja'far al-Sadiq. Muhammad's honorific title al-Baqir is short for baqir al-ilm, which means 'the one who splits knowledge open', a reference to his fame as a religious scholar.
Al-Qāsim ibn Muḥammad ibn Abī Bakr was a jurist in early Islam.
Sulaym ibn Qays al-Hilālī al-ʿĀmirī (Arabic: سليم بن قيس الهلالي العامري, died before 714, was one of the Tabi‘un and a companion of Ali towards the end of the latter's life. Sulaym was also a loyal companion of Ali's sons Hasan and Husayn, the latter's son Ali Zayn al-'Abidin, and Muhammad al-Baqir.
Thābit ibn Abī Ṣafiyya famously known as Abū Ḥamza al-Thumālī Thābit ibn Dīnār formerly disciple of Ali al-Sajjad, was also among Muhammad al-Baqir's followers. He is regarded as a trustworthy transmitter of hadith, especially those about miracles.
The hadith of the position is a widely-reported saying (hadith), attributed to the Islamic prophet Muhammad, that equates the standing of his cousin and son-in-law Ali ibn Abi Talib to him with the standing of Aaron to Moses, with the exception that Ali is not a prophet. In Shia Islam, this hadith is invoked to prove Ali's usurped right to succeed Muhammad. In Sunni Islam, the hadith of the position primarily supports the belief in the finality of Muhammad in the chain of prophets.
Zurārah ibn Aʿyan, who according to Shia sources, was a famous companion of Imam Baqir, Imam Sadiq, and Imam Kazim. He evolved the theory that the knowledge of God is an obligation on every believer and cannot be attained without an Imam designated by God, and thus complete obedience to the Imam is a religious duty.
In Islamic culture, the term ulu'l-amr or uli'l-amr refers to "those charged with authority or responsibility or decision, or the settlement of affairs". It is referenced in the 59th verse of the fourth chapter of the Qur'an, and outlines the necessity of Islamic followers to obey the control of Allah, Muhammad and those in authority as long as they too obey Allah and Muhammad. They are seen as the leaders and scholars of Islamic culture.
The supplication of Abu Hamza al-Thumali is a dua attributed to Ali ibn al-Husayn, the great-grandson of the Islamic prophet, Muhammad, and the fourth Shia Imam, also known by the honorific title Zayn al-Abidin. Abu Hamzah Al-Thumali, who was a companion of Zayn al-Abidin, is the principal narrator of this supplication, which appears in Eqbal al-a’mal by Sayyed ibn Tawus. It is said that Zayn al-Abidin recited the supplication every evening or dawn during the month of Ramadan.
The verse of walaya is verse 5:55 of the Quran, the central religious text of Islam. This verse specifies three authorities as the only sources of walaya for Muslims. In Sunni Islam, walaya in this context signifies 'friendship' or 'support', whereas Shia Muslims interpret it as 'spiritual authority' because of its exclusivity.
The verse of obedience is verse 4:59 of the central religious text in Islam, the Quran. It reads
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ ۖ فَإِن تَنَـٰزَعْتُمْ فِى شَىْءٍۢ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۚ ذَٰلِكَ خَيْرٌۭ وَأَحْسَنُ تَأْوِيلًا
O you who believe! Obey God and obey the Messenger and those in authority among you. And if you differ among yourselves concerning any matter, refer it to God and the Messenger, if you believe in God and the Last Day. That is better, and fairer in outcome.
Muḥammad ibn Muslim al-Thaqafī al-Kūfī was a mawla of Thaqif, was a traditionalist, a practising lawyer, and an ascetic, who was highly regarded in the legal circles of Kufa. He was a prominent companion of Muhammad al Baqir and al-Sadiq and one of the People of Consensus. The scholars of rijal regard him as the most learned jurist among Shia hadith transmitters. According to a hadith from Jafar al-Sadiq, Muhammad b. Muslim was one of the revivers of the teachings of Muhammad al-Baqir.
Jābir ibn Yazīd al-Juʿfī, died c. 745–750, was a Kufan transmitter of hadith and a companion of the Shi'a Imams Muhammad al-Baqir (677–732) and Ja'far al-Sadiq. His reputation among later Muslims was uneven: while some Sunni and Shia scholars considered him a reliable authority, others rejected him for his alleged 'extremist' or 'exaggerated' ideas. In some sources he is said to have followed the ideas of the 'exaggerator' al-Mughira ibn Sa'id, while other sources deny this.
Burayd ibn Mu'awiya al-'Ijli(Arabic: بُرَیدِ بْن معاویة العجلی) was a Shi'a jurists and a famous disciple of Muhammad al-Baqir and later Ja'far al-Sadiq. His name is included in the Consensus companions and was praised by al-Baqir and al-Sadiq.
Yaḥyā b. Abī l-Qāsim al-Asadī (d. 150 AH / 767 AD), known as Abū Baṣīr al-Asadī or simply Abu Basir was a Imami figure in Kufa. Abu Basir al-Asadi was in the company of Muhammad al-Baqir for a long time and after that he became one of the companions of Jafar al-Sadiq. Abu Basir's name is included in the number of six companions of al-Baqir and al-Sadiq that hadiths narrated by any one of them is considered authentic by many Shi'a scholars. Some consider Abu Basir al-Moradi as one of those six people instead of Abu Basir al-Asadi. A large number of religious and jurisprudential traditions in Imamiyyah hadith books, which were narrated from al-Sadiq through Abu Basir, show the extent of their association.Shaykh Tusi listed him among the companions of Musa al-Kadhim too. In addition to narrating from imams, Abu Basir al-Asadi has conveyed Hadiths narrated from some Imami narrators such as Abu Hamza al-Thumali and Saleh (Imran) ibn Maytham.
Abū Baṣīr Layth ibn al-Bakhtarī al-Murādī known as Abu Basir al-Moradi or simply Abu Basir was a famous Shia jurist and traditionist and an associate of Muhammad al-Baqir and Ja'far al-Sadiq. Al-Sadiq is believed to have told Moradi, Zurarah, Burayd, and Muhammad ibn Muslim that they were the "tent pegs of the world", and that the prophetic hadiths would have been lost without them. He was among the Imami leaders of Kufa in the first half of the year 2 AH / 8 AD. In the religious sources, he is considered as one of the companions of al-Baqir and one of the companions of al-Sadiq. But in the hadiths, there is no definitive example for his narration of al-Baqir. Abu Basir al-Moradi has also narrated from some Ahl al-Bayt hadith narrators such as Abdul Kareem bin Utbah Hashemi.
Abu'l-Jarud Ziyad ibn al-Mundhir ibn Ziyad al-Hamdani al-Qarifi was an early Zaydi Shi'a scholar, and the namesake founder of the Zaydi branch of Jarudiyya. Born c. 700, he was blind from birth, but became a leading disciple of the Shi'a imam Muhammad al-Baqir, and is recorded as a Tabi'un transmitter of hadith and commentator of the Quran, although later Sunni and Twelver Shi'a traditions disparage him as unreliable. Abu'l-Jarud was a supporter of the failed revolt of Zayd ibn Ali in 740, and in its aftermath he refused to acknowledge al-Baqir's son, Ja'far al-Sadiq, as imam. This earned him the hostility of later Twelver Shi'a scholars, who nevertheless accept some of the traditions relayed by him, whereas Sunnis generally reject him as unreliable. He died sometime after 757/767.