Verses 73–81
After rebuking the polytheists for their denial of God’s unity and the hereafter, and providing proofs against them, these verses discuss some of their plots and machinations against the Qur’an and the Prophet. They wanted to tempt the Prophet away from some of what has been revealed to him so that he may somehow compromise with them. They also wanted to expel him from Mecca.
God gives the most severe warnings to the Prophet lest he should incline toward them by the slightest bit, and threatens the polytheists by destruction should they expel the Prophet.
The verses also enjoin the Prophet to perform the prayers, to seek refuge with his Lord in his coming and going, and to proclaim the appearance of the truth.
Commentary
وَإِن كَادُوا۟ لَيَفْتِنُونَكَ عَنِ ٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ لِتَفْتَرِىَ عَلَيْنَا غَيْرَهُۥ ۖ وَإِذًا لَّٱتَّخَذُوكَ خَلِيلًا ٧٣
(17:73) And surely (wa in) they had purposed to turn you away (la-yaftinūka, from fitnah) from that which We have revealed to you, that you should forge against Us other than that, and then they would certainly have taken you for a friend (khalīlan).
The particle in is actually inna (surely, indeed) because of the letter lām at the beginning of la-yaftinūka. Fitnah means to make someone slip or turn someone away. Khalīl is derived from al-khullah, meaning friendship. Some have said that it is derived al-khallah, meaning need, but this is an unlikely possibility.
The context of the verse suggests that “that which We have revealed to you” is the Qur’an in the sense that it comprises of monotheism, denying partners for God, and righteous instructions. This confirms some narrations about the context of revelation of these verses, that the polytheists asked the Prophet to stop speaking evil of their gods, to drive away from himself their slaves who were believers, and to disassociate with the lower-class Muslims in the society so that they would sit with him and listen to him.
The implied meaning is: The polytheists were about to make you slip and turn away from what We have revealed to you so that you may take a contrary approach and course of action. In that case you would be forging against Us, by the means of your action, something that We have not revealed to you; then they would have certainly taken you for a friend.
وَلَوْلَآ أَن ثَبَّتْنَـٰكَ لَقَدْ كِدتَّ تَرْكَنُ إِلَيْهِمْ شَيْـًٔا قَلِيلًا ٧٤
(17:74) And had it not been that We had already established you, you would certainly have been near to incline (tarkanu, from rukūn) to them a little;
Given the context of the verse, “establishment” (tathbīt) means God’s protection and prevention. Rukūn means inclination, or, according to some, the slightest inclination. Instead of saying, “you would have inclined” the verse says, “you would have been near to incline,” which shows that not only did he not incline, but he did not even come near to inclination. This is confirmed by speaking about “inclination to them” instead of “inclination to accepting their request.”
The implied meaning is: Had it not been that We made you firm and established by Our protection, it was close that you might incline toward them a bit—but We established you, and thus you did not incline toward them even by the slightest amount, let alone accepting their request. This means the following: 1. The Prophet did not accept their request; 2. he did not incline to them even a little; and 3. he did not even come near inclining to them.
إِذًا لَّأَذَقْنَـٰكَ ضِعْفَ ٱلْحَيَوٰةِ وَضِعْفَ ٱلْمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَيْنَا نَصِيرًا ٧٥
(17:75) In that case We would certainly have made you to taste a double (punishment) in this life and a double (punishment) after death, then you would not have found any helper against Us.
The context of the verse is that of threat. Therefore, “the double of life” and “the double of death” mean double punishment in this life and double punishment after death. The implied meaning is: Had you come near inclining to them a little, We would have certainly made you taste twice the punishment that We inflict upon the evildoers in this world and twice the punishment that We inflict upon them after death—that is, twice the punishment of this world and the hereafter.
Majmaʿ al-bayān has narrated from Abān b. Taghlib that “double” (ḍiʿf) means punishment—a punishment that is twice as painful [as regular punishment], and the verse means that, We would have punished you by both the punishment of this world and the punishment of the hereafter. In support of this meaning, they [the exegetes] have cited this poem:
In intense ḍiʿf I spend the night Since Mālik was taken and killed in fight.
Where “intense ḍiʿf” means “intense punishment” or “intense pain.”
The subsequent part of the verse emphasizes this threat: Then you would not have found any helper against Us (). That is: When the above punishment occurs you will have no escape from it.
وَإِن كَادُوا۟ لَيَسْتَفِزُّونَكَ مِنَ ٱلْأَرْضِ لِيُخْرِجُوكَ مِنْهَا ۖ وَإِذًا لَّا يَلْبَثُونَ خِلَـٰفَكَ إِلَّا قَلِيلًا ٧٦
(17:76) And surely they purposed to unsettle you (la-yastafizzūnaka, from istifzāz) from the land (al-arḍ) that they might expel you from it, and in that case they will not tarry behind you (khilāfaka) but a little.
Istifzāz means to drive and move something with lightness and ease. The definite article “the” in “the land” (“al” in “al-arḍ”) indicates a known land, which in this case is Mecca. Khilāf means afterwards. “Little” here means little time.
The implied meaning is: The polytheists were close to driving you out from the land of Mecca in order to expel you from it. If they had done so and you had left the land, then they would not have lived there after you except for a short while, because no doubt they would have perished soon after.
Some exegetes have said that those who wanted to drive him away were the Jews, who wanted to expel him from Medina. Others have suggested that it refers to both polytheists and the Jews, because they all wanted to expel him from the land of the Arabs.
This is unlikely because this chapter is Meccan, and its verses are congruous in terms of context. The Prophet’s struggle with the Jews was in Medina after the migration.
سُنَّةَ مَن قَدْ أَرْسَلْنَا قَبْلَكَ مِن رُّسُلِنَا ۖ وَلَا تَجِدُ لِسُنَّتِنَا تَحْوِيلًا ٧٧
(17:77) (This is Our) course (sunnata) with regard to those of Our messengers whom We sent before you, and you shall not find a change (taḥwīlan) in Our course.
Taḥwīl means to move something from one state to another. The word sunnah (course, custom, tradition) at the beginning of the verse involves an omitted part: “This is like the course of those whom We sent…” It is a continuation of “they will not tarry” in the last verse. That is: They will not tarry behind you but a little, just as it was Our custom with regard to those of Our messengers whom We sent before you.
This course or custom is that of destroying the polytheists who expel their messengers from their towns and drive them away from among themselves. This is God’s sunnah which has been ascribed to His messengers because this custom has been established for their sake, as He says: And you shall not find a change in Our course (). He also says: And those who disbelieved said to their messengers: We will most certainly drive you forth from our land, or else you shall come back into our religion. So their Lord revealed to them: Most certainly We will destroy the unjust ().
The implied meaning is: In that case [of driving you away] We would have certainly destroyed them, following the course that We have established and run for Our messengers whom We sent before you, and you shall never find any alteration or replacement in Our course.
أَقِمِ ٱلصَّلَوٰةَ لِدُلُوكِ ٱلشَّمْسِ إِلَىٰ غَسَقِ ٱلَّيْلِ وَقُرْءَانَ ٱلْفَجْرِ ۖ إِنَّ قُرْءَانَ ٱلْفَجْرِ كَانَ مَشْهُودًا ٧٨
(17:78) Keep up prayer from the declining (li-dulūk) of the sun till the darkness (ghasaq) of the night and the morning recitation; surely the morning recitation is witnessed.
Majmaʿ al-bayān says:
Dulūk means decline. Al-Mubarrid says: dulūk al-shams refers to the period from when it starts descending [at noon] until it sets [at sunset]. Some have said that its root is dalak (rub, massage). Noon has been called dulūk because an observer would rub his eyes due to the direct and intense sunshine. Sunset has been called dulūk because an observer would rub his eyes to see better and find the sun… Ghasaq al-layl means the appearance of the night’s darkness. When a wound opens and its inside becomes visible it is said: ghasaqat al-qurḥah.
Al-Mufradāt says, “Ghasaq al-layl means the intense darkness of night.”
There is a difference of opinion among the exegetes about the meaning of the first part of this verse. Shia narrations from the Imams of Ahl al-Bayt have interpreted duluk al-shams as noon, and ghasaq al-layl as midnight. We shall address them below in the discussions of the narrations, by the will of God.
Based on this view, the verse would include the time span from when the sun starts to decline at noon until midnight. This period includes four of the daily obligatory prayers: Noon, Afternoon, Sunset and Evening. Then the Morning Prayer is also added where the verse says: and the morning recitation. Hence the verse covers all five daily prayers.
…and the morning recitation…: This adds to “prayer” in the first part of the verse, which implies: “and keep up the morning recitation.” The morning recitation refers to the Morning Prayer in the sense that it includes recitation [of the Qur’an]. The narrations are unanimous about “the morning recitation” being the Morning Prayer.
Likewise, both Shia and Sunni narrations agree that “surely the morning recitation is witnessed” refers to the Morning Prayer being witnessed by both the angels of night and the angels of day. We shall cite some of these narrations soon by the will of God.
وَمِنَ ٱلَّيْلِ فَتَهَجَّدْ بِهِۦ نَافِلَةً لَّكَ عَسَىٰٓ أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا ٧٩
(17:79) And during a part of the night, pray tahajjud for it (bihi) beyond what is incumbent on you (nāfilatan laka); maybe your Lord will raise you to a praised station.
Tahajjud is derived from hujūd, which originally means sleep. According to more than one of the exegetes, tahajjud means waking and getting up after sleep. “It” in “for it” (bihi) refers to Qur’an in the previous verse. It could also refer to “part of the night.” Nāfilah is derived from nafl, meaning extra. Perhaps it can be said that “of the night” (min al-layl) serves to urge and encourage, like saying, “Take advantage of the night” (ʿalayka bil-layl). The usage of letter fāʾ (lit. “so,” “thus”) in fatahajjad bihi is similar to its usage in the verse: Thus Me alone should you fear (fa-iyyāya farhabūni; ).
The implied meaning is: After sleeping, keep vigil a part of the night by the Qu’ran—that is, in prayer—and this is an extra prayer for you beyond the obligatory ones.
…maybe your Lord will raise you (yabʿathaka, from al-baʿth) to a position (maqāman) of great glory: Maqām could be an infinitive, meaning to raise. This would make maqāman an object (maf ʿūl) for the verb “raise,” where it is from a different root but has the same meaning. The meaning would be: Maybe your Lord will raise you a raising of great glory. Maqām could also be a locative object. Then yabʿathaka would either mean “raise” or it would involve a sense of bestowal or the like. The meaning would be: Maybe your Lord will raise you in a praised station; or maybe your Lord will raise you while giving you a praised station; or maybe your Lord will give you while He raises you to a praised station.
God has described the Prophet’s position as that of great glory (maḥmūd) in an absolute form, not conditioned or qualified by anything. This shows that it is a position that everyone would praise, which would be the case only if everyone is pleased with it and benefits from it. It is for this reason that the exegetes have interpreted the praised station as the Prophet’s status of greatest intercession (al-shafāʿat al-kubrā) on the Day of Resurrection, because he will be praised by all people for that station. Sunni and Shia narrations from the Prophet and the Imams confirm this interpretation.
وَقُل رَّبِّ أَدْخِلْنِى مُدْخَلَ صِدْقٍ وَأَخْرِجْنِى مُخْرَجَ صِدْقٍ وَٱجْعَل لِّى مِن لَّدُنكَ سُلْطَـٰنًا نَّصِيرًا ٨٠
(17:80) And say: My Lord! make me to enter an ingoing (mudkhal) of truth, and cause me to go forth an outgoing (mukhraj) of truth, and grant me from near Thee power to assist (me).
Mudkhal is an infinitive, which means ingoing or entering. Similarly, mukhraj means outgoing or exiting. They are specifically described as ingoing and outgoing “of truth,” which means that each of them is a genuine act that is conducted according to the truth, without its outward being different from its inward, and without its parts contradicting one another. For example, one may call the people toward God by his tongue, but deep in his heart he wants to have authority over the people; or perhaps some aspects of his call may be sincerely for God while he has other objectives in some other aspects.
In short, it means that truth must be seen in all of his coming and going. His entire being must be covered by truth: He should say what he does and should do what he says, and what he says or does should be according to what he believes and sees. This is the station of the most truthful (al-ṣiddīqīn). It boils down to a prayer similar to this: “O God, take charge of my affairs as you take charge of the affairs of the most truthful.”
…and grant me from near Thee power to assist (me): That is: Grant me power and dominance by assisting me in what I care and intend to do and the tasks that I engage in, such that I am not defeated in my call (daʿwah) by a false argument, I am not caught up by any trouble, scheme or plot by Your enemies, and I am not misled by any whisper or incitement from Satan.
As you can see the verse has an absolute sense. It commands the Prophet to ask his Lord to conduct his affairs in every coming and going according to the truth, and to grant him an authority from Himself by which He assists him, so that he does not deviate from any truth and does not manifest any falsehood. Therefore there is no evidence for this view of some exegetes: Entering refers to entering Medina by migration, and exiting refers to exiting Medina for the conquest of Mecca. The same holds for another interpretation: Entering means entering the grave by death, and exiting means exiting the grave upon resurrection.
Of course, since this verse comes after verses (And surely they had purposed to turn you away) and (And surely they purposed to unsettle you) and follows the same thread, it can be implied that the verse is commanding him to resort to his Lord in every matter that concerns him or in anything that he engages in as a part of his call, including entering or exiting anywhere that he settles, comes, or goes. This is clear.
وَقُلْ جَآءَ ٱلْحَقُّ وَزَهَقَ ٱلْبَـٰطِلُ ۚ إِنَّ ٱلْبَـٰطِلَ كَانَ زَهُوقًا ٨١
(17:81) And say: The truth has come and the falsehood has vanished (zahaqa, from zuhūq); surely falsehood is a vanishing (thing).
Majmaʿ al-bayān says:
Zuhūq means destruction and annulment. Zahaqat nafsuhu is said when one’s soul exits [his body], as if it leaves toward death and destruction.
The meaning of the verse is clear.
The verse commands the Prophet to proclaim the appearance of truth. Given the context of this set of verses that began with verse (And surely they had purposed to turn you away), this verse is commanding the Prophet to notify the polytheists to despair of him; they are to be confident that there is no way for them to influence the Prophet.
It is deduced from this verse that falsehood has no endurement, as He says elsewhere: And the parable of an evil word is as an evil tree pulled up from the earth's surface; it has no stability ().
Examining Narrations
(1) Concerning the context of revelation of verse (And surely they had purposed to turn you away from that which We have revealed to you) Majmaʿ al-bayān says: They [the polytheists] said to the Prophet, “Stop blaspheming our gods and disparaging our wits, and drive away these servants and abject people with their odoriferous smell so that we may sit with you and listen to what you say.” This tempted the Prophet in their embracement of Islam, but then this verse was revealed.
Author’s comment: A similar account has been narrated in al-Durr al-manthūr, on the authority of Ibn Abī Ḥātim, on the authority of Jubayr b. Nufayr.
(2) Umayyah b. Khalaf, Abū Jahl b. Hishām and some men of Quraysh went to Messenger of God and said, “Come and touch our gods, then we will join your religion.” The Messenger of God felt sympathetic to them, as being separated from his people was difficult for him and he was eager that they embrace Islam. But God revealed: And surely they had purposed to turn you away … any helper against Us ().
Author’s comment: This account does not match the verses because the verses negate the Prophet’s coming near inclination toward them, let alone actually inclining. The same applies to the following two accounts:
(3) The tribe Thaqīf told the Prophet, “Give us one year so that our gods may receive offerings. When we receive and take possession of what is given to our gods in offering, we will convert to Islam and break these gods.” The Prophet was about to give them respite but then it was revealed: And surely they had purposed to turn you away ().
(4) It is narrated from Imam al-Ṣādiq: When Mecca was conquered, the Messenger of God threw out the idols that were in the mosque [that is, the Sacred Mosque]. Among them was an idol on al- Marwa [Mount]. Quraysh requested him to leave this idol there. The Prophet was a very shy and soft individual [so he hesitated a bit], but then he ordered the idol to be broken. That is when this verse was revealed.
Author’s comment: There are other narrations similar to the above. These narrations do not comply with the Qur’an; the Messenger of God’s status is far from settling for such innovations; and God has denied even coming close to the slightest inclination and disposition to such acts, let alone being about to do them.
Furthermore, the above accounts pertain to post-migration events, but this chapter was revealed in Mecca.
(5) Among al-Maʾmūn’s questions of Imam Abū al-Ḥasan al-Riḍā, “Tell me about God’s words: Allah pardon you! Why did you give them leave? ().” Al-Riḍā said, “This is an example of something that was revealed according to ‘ Beat one to frighten another.’ God has addressed His Prophet here but He has intended his nation. The same is true about: Surely if you associate (with Allah), your work would certainly come to naught and you would certainly be of the losers (), and: And had it not been that We had already established you, you would certainly have been near to incline to them a little ().” Al-Maʾmūn said, “You are right, O son of God’s Messenger.”
(6) Concerning verse (In that case We would certainly have made you to taste…) it is narrated from Ibn ʿAbbās: When this verse was revealed, the Prophet supplicated, “O God, do not ever leave me to myself even for the blink of an eye.”
(7) Saʿīd b. al-Musayyab said: I asked ʿAlī b. al-Ḥusayn, “When was the prayer prescribed for the Muslims as they perform it today?” He said, “In Medina after Islam gained power and strength. That is when God made jihad obligatory on the Muslims and the Messenger of God added seven units to the daily prayers: two to the Noon Prayer, two to the Afternoon Prayer, one to the Sunset Prayer and two to the Evening Prayer. But he left the Morning Prayer as it had been prescribed in Mecca. This was because the angels of the day rush to descend to the earth and the angels of night rush to ascend to the heaven at that time. This way [with only two units] both the angels of day and the angels of night would attend the Morning Prayer with the Messenger of God . That is why God says: And the morning recitation; surely the morning recitation is witnessed (). It is witnessed by the Muslims and it is witnessed by the angels of both night and day.”
(8) Concerning verse (Keep up prayer from the declining of the sun till the darkness of the night and the morning recitation) Majmaʿ al-bayān says, “The verse describes the imposition of the five obligatory prayers and their times.” This is confirmed by what al-ʿAyyāshī has narrated about this verse from Imam al-Ṣādiq: “Indeed God has prescribed four obligatory prayers starting from when the sun starts to decline [that is, noon] until midnight. Two of them are for the period from the declining of the sun until its setting, with the difference that one precedes the other. And two of them are for the period from sunset until midnight, with the difference that one precedes the other.”
(9) The Messenger of God said: Gabriel came to me upon the dulūk of the sun—that is, when it starts declining—and performed the Noon Prayer with me.
(10) The Messenger of God recited: Surely the morning recitation is witnessed () and said: God witnesses it as well as the angels of night and the angels of day.
Author’s comment: The Sunni and Shia narrations that interpret “the morning recitation being witnessed” as the witness of the angels of night and the angels of day almost reach the degree of tawātur (masstransmission). Some narrations also add God’s witness, like the last narration, and some of them add the Muslims’ witness, as seen above.
(11) Imam al-Ṣādiq was asked, “Will a believer get to intercede [on the Day of Resurrection]?” He said, “Yes.” Then someone else asked, “Does a believer need Muḥammad’s intercession?” He said, “Yes. The believers have some sins and mistakes, and there is no one on that day who will be needless of Muḥammad’s intercession.” Someone asked him about the Messenger of God’s words, “I am the chief of Adam’s children—and there is no boasting in that.” He said, “That is true. He will grab on one of the rings of the gate of Paradise and will open it. Then he will fall in prostration. So God will say, ‘Raise your head! Intercede and your intercession shall be accepted. Ask and you shall be granted.’ Then he will fall in prostration again. God will say, ‘Raise your head! Intercede, and your intercession shall be accepted! Ask, and your request shall be granted!’ Then he will raise his head; he will intercede and his intercession will be accepted, and he will ask and his request will be granted.”
(12) Concerning verse (Maybe your Lord will raise you to a praised station) Imam al-Kāẓim said: On the Day of Resurrection people will rise for forty years. The sun will be ordered to descend right over the heads of the people. They will be bridled by sweat, and the earth will be ordered not to absorb any of their sweat. People will resort to Adam to intercede for them, but he will refer them to Noah. Noah will refer them to Abraham; Abraham will refer them to Moses; Moses will refer them to Jesus. Jesus will refer them to Muḥammad: “Go to Muḥammad, the Seal of the Prophets.” Muḥammad will tell them, “I am for it!” So he will set out for the gate of Paradise and will knock. He will be asked, “Who is it [at the door]?” while God knows best. Muḥammad will answer, “Open the door!” When the gate opens he meets his Lord and thus prostrates himself. He does not raise his head [from prostration] until he is told, “Speak! Ask and you shall be granted! Intercede and your intercession shall be accepted.” He will raise his head, meet his Lord and thus prostrate himself again. The same will be said to him. So he will raise his head [and start interceding], to the point that he will intercede even for those who have been burnt by the Fire. On the Day of Resurrection there will no one among all nations more honorable [to God] than Muḥammad. This is what God says: Maybe your Lord will raise you to a praised station ().
Author’s comment: “He will intercede even for those who have been burnt by the Fire” means “some of those who have been burnt by the Fire.” There are also some similar Sunni narrations from the Prophet.
(13) Ibn ʿUmar has narrated: The Messenger of God said: “Indeed the sun will come near [on the Day of Resurrection] such that the people will be [inundated] up to half of their ears in their sweat . In that condition they will cry to Adam for help but he will say, ‘I am not the person for this.’ They will then turn to Moses, who will tell them the same, and then they will turn to Muḥammad.” [Ibn ʿUmar continued:] He will intercede, God will judge between the people, and he will walk until he grabs on the ring on the gate of Paradise. That is when God will raise him to a praised station.
(14) The Messenger of God said: The praised station means intercession.
(15) When the Messenger of God was asked about the praised station (al-maqām al-maḥmūd), he said: It is intercession.
Author’s comment: There are many more narrations conveying the same idea.
It is also recorded as khallah and khillah. (Trans.) ↩︎
The congruity of its verses shows that they were revealed together in the same period and setting, that is, Mecca. (Trans.) ↩︎
The similarity is that in both commands—to “pray tahajjud” and to “fear God”—the object has preceded the verb (for emphasis). Thus, letter fāʾ at the beginning of fatahajjad and farhabūni serves to connect the verb to its previous part and show this change of order (Trans.) ↩︎
Al-Durr al-manthūr, on the authority of Ibn ʿAbbās. ↩︎
Al-Ṭabarī and Ibn Mardawayh, on the authority of Ibn ʿAbbās. ↩︎
Tafsīr al-ʿAyyāshī, on the authority of Abū Yaʿqūb. ↩︎
This is an Arabic expression, iyyāki aʿnī wa ismaʿī yā jārah, which is used when a speech is directed at someone but another person is intended as its real audience. Its origin is a quatrain that Sahl b. Mālik al-Fazārī composed when he wanted to send a message of love for a beautiful lady whom he could not address directly, although the literal meaning of the line per se is not related to its common usage. See Ṭurayḥī, Majmaʿ al-baḥrayn, under j-w-r, and Ḥusaynī Ṭihrānī, Imam Shināsī (Mashhad: ʿAllāmah Ṭabāṭabāʾī, 1428/2007), 10:217-218. ↩︎
Al-ʿUyūn, with its chain of narration, on the authority of ʿAlī b. Muḥammad b. al-Jahm. ↩︎
Majmaʿ al-bayan. ↩︎
Tafsīr al-ʿAyyāshī. ↩︎
Tafsīr al-ʿAyyāshī, via his chain of narration, on the authority of ʿUbaydah b. Zurārah. ↩︎
Al-Durr al-manthūr, on the authority of Ibn Jarīr, on the authority of Ibn Masʿūd. ↩︎
Al-Durr al-manthūr, on the authority of al-Ḥakīm al-Tirmidhī’s Nawādir al-uṣūl, Ibn Jarīr, al-Ṭabarānī and Ibn Mardawayh, on the authority of Abū al-Dardāʾ. ↩︎
A mutawātir (repeatedly reported, mass-transmitted) hadith is one that has been narrated through so many chains that leave no doubt as to its authenticity of narration. In other words, the frequency of its narration is such that it is impossible for all of its transmitters to have forged, lied or made a mistake about it. (Trans.) ↩︎
Tafsīr al-ʿAyyāshī, on the authority of ʿUbaydah b. Zurārah. ↩︎
The text metions that upon Resurrection people will rise for forty days. However, according to the intended hadith the correct period is forty years. Some exegetes even mention forty thousand years. Ibn Kathīr, Tafsīr al-Qur’an al-ʿaẓīm (Beirut: Dār al-Kutub al-ʿIlmiyyah, 1419), 8:344. (Trans.) ↩︎
Tafsīr al-ʿAyyāshī, on the authority of Samāʿah b. Mihrān. ↩︎
Al-Durr al-manthūr, on the authority of al-Bukhārī, Ibn Jarīr and Ibn Mardawayh. ↩︎
Al-Durr al-manthūr, on the authority of Ibn Jarīr and al-Bayhaqī’s Shuʿab al-īmān, on the authority of Abū Hurayrah. ↩︎
Al-Durr al-manthūr, on the authority of Ibn Mardawayh, on the authority of Saʿd b. Abī Waqqāṣ. ↩︎