Verses 17–24
إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئِينَ وَالنَّصَارَىٰ وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُوا إِنَّ اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ ١٧ أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ ۖ وَكَثِيرٌ حَقَّ عَلَيْهِ الْعَذَابُ ۗ وَمَنْ يُهِنِ اللَّهُ فَمَا لَهُ مِنْ مُكْرِمٍ ۚ إِنَّ اللَّهَ يَفْعَلُ مَا يَشَاءُ ۩ ١٨ هَٰذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ ۖ فَالَّذِينَ كَفَرُوا قُطِّعَتْ لَهُمْ ثِيَابٌ مِنْ نَارٍ يُصَبُّ مِنْ فَوْقِ رُءُوسِهِمُ الْحَمِيمُ ١٩ يُصْهَرُ بِهِ مَا فِي بُطُونِهِمْ وَالْجُلُودُ ٢٠ وَلَهُمْ مَقَامِعُ مِنْ حَدِيدٍ ٢١ كُلَّمَا أَرَادُوا أَنْ يَخْرُجُوا مِنْهَا مِنْ غَمٍّ أُعِيدُوا فِيهَا وَذُوقُوا عَذَابَ الْحَرِيقِ ٢٢ إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَلُؤْلُؤًا ۖ وَلِبَاسُهُمْ فِيهَا حَرِيرٌ ٢٣ وَهُدُوا إِلَى الطَّيِّبِ مِنَ الْقَوْلِ وَهُدُوا إِلَىٰ صِرَاطِ الْحَمِيدِ ٢٤
Surely those who believe and those who are Jews and the Sabeans and the Christians and the Magians and those who associate (others with Allah)—surely Allah will decide between them on the Day of Resurrection; surely Allah is a witness over all things.
Do you not see that Allah is He to Whom prostrates whoever is in the heavens and whoever is on the earth, and the sun and the moon and the stars, and the mountains and the trees, and the animals and many of the people; and there are many who deserve punishment; and whomsoever Allah abases, there is none who can make him honorable; surely Allah does what He pleases.
These are two adversaries who dispute about their Lord; then (as to) those who disbelieve, for them are cut out garments of fire, boiling water shall be poured over their heads.
With it shall be melted what is in their bellies and (their) skins as well.
And for them are whips of iron.
Whenever they want to go forth from it, from grief, they shall be returned to it—and taste the chastisement of burning.
Surely Allah will make those who believe and do good deeds enter gardens beneath which rivers flow; they shall be adorned therein with bracelets of gold and (with) pearls, and their garments therein shall be of silk.
And they are guided to goodly words and they are guided onto the path of the Praised One.
Introduction
The previous verses discussed the differences between four groups of people concerning God: (1) some are blind followers who dispute about God without knowledge; (2) some are misguiding leaders who dispute about God without knowledge; (3) some are uncertain individuals who worship God on the edge; and (4) some are believers in God who do good deeds. These verses continue to say that God is a witness over them and He will settle their differences on the Day of Resurrection. Furthermore, all of these groups are in reality humble, subdued and in prostration before His magnificence and grandeur, even though some of them may refrain from prostrating to Him outwardly. They are the ones for whom God’s punishment has become necessary. The verses then describe the reward and punishment that will be meted out to the believers and non-believers after their judgment on the Day of Resurrection.
Commentary
إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئِينَ وَالنَّصَارَىٰ وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُوا إِنَّ اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ ١٧
(22:17) Surely those who believe and those who are Jews (alladhīna hādū) and the Sabeans and the Christians and the Magians and those who associate (others with Allah)—surely Allah will decide between them on the Day of Resurrection; surely Allah is a witness over all things.
Based on the contrast between the groups, those who believe are those who believe in Muḥammad and the Qur’an. Alladhīna hādū are those who believe in Moses and the prophets before him, but not the prophets after him. Their book was the Torah, which was burnt by Nebuchadnezzar—the Babylonian king—when he defeated them in the mid-seventh century B.C. Thus they had no scripture for a period of time, until it was rewritten by Ezra the priest in the early sixth century B.C. That was when the Persian king Cyrus defeated Babylonia and freed the Israelites from captivity, when they returned to the Holy Land.
The Sabeans are not the same as star-worshipers, because that would be a sub-group of idolaters, while the verse mentions the Sabeans as a different category from those who associate (others with Allah). According to some exegetes, they are a group in between the Jews and Magians, with a scripture that they attribute to Prophet John, the son of Zachariah [John the Baptist]. Today each of them is commonly called a Ṣābī. We talked about them in our commentary of the verse: Surely those who believe, and those who are Jews, and the Christians, and the Sabeans…. ()
The Christians are those who believe in Jesus Christ son of Mary and the prophets before him. Their sacred books are the four Gospels of Luke, Mark, Matthew and John, as well as the books of the Old Testament as approved and canonized by the Church. However, the Qur’an says that their [original] scripture is the Gospel (Injīl) that was revealed to Jesus.
The Magians are well-known: they are those who believe in Zoroaster, notwithstanding much uncertainty about when he lived and appeared, as if there were no information about it. Their sacred book is the Avesta, which they lost when Alexander conquered Persia. The book was rewritten during the Sassanid era. That is why it is difficult to know for sure the essence of their religion. However, it is certain that they believe in two sources for the direction of the affairs of this world: a good source and an evil source. The former is called Yazdān (God) or light, and the latter is called Ahrīman (the Devil) or darkness. They consider the angels to be sacred beings and seek nearness to God through them, but they do not make idols out of them, unlike the idolaters. They also consider the [four] simple elements of the nature to be sacred, especially fire. They used to have fire temples in Persia, China, India and elsewhere. They trace all of these [Yazdān, Ahrīman, angels and fire] back to the Creator of all: Ahūra Mazdā.
Those who associate (others with Allah) are the idolaters and idol-worshipers. They fall into three main groups: Sabean idolatry, Brahman idolatry, and Buddhist idolatry. There have also been others with their own idols and ritual worship who did not subscribe to any particular order, such as the Arab Bedouins and other tribes around the world, which were discussed in detail under verses .
… surely (inna) Allah will decide between them on the Day of Resurrection: This is about settling the differences and disagreements between adherents to the above mentioned paths and religions. It means distinguishing and setting apart the followers of truth from the followers of falsehood in a clear and decisive way that is not veiled or obscured by anything.
Inna (surely, indeed) indicates the verse’s subject. It is repeated in the verse for emphasis, as there has been a long gap between the inna at the beginning of the verse and its predicate at the end. The same is seen in the following verses:
Yet surely (inna) your Lord—to those who flee after they are persecuted, then they struggle hard and are patient—most surely (inna) your Lord after that is Forgiving, Merciful. ()
Yet surely (inna) your Lord—to those who do evil in ignorance, then repent after that and make amends—most surely (inna) your Lord after that is Forgiving, Merciful. ()
… surely Allah is a witness over all things: This sentence implies that God judges between them based on truth, which justifies the previous part of the verse about God’s judgment between these groups.
أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ ۖ وَكَثِيرٌ حَقَّ عَلَيْهِ الْعَذَابُ ۗ وَمَنْ يُهِنِ اللَّهُ فَمَا لَهُ مِنْ مُكْرِمٍ ۚ إِنَّ اللَّهَ يَفْعَلُ مَا يَشَاءُ ۩ ١٨
(22:18) Do you not see that Allah is He to Whom prostrates (yasjudu) whoever is in the heavens and whoever is on the earth, and the sun and the moon and the stars, and the mountains and the trees, and the animals and many of the people? And for many the punishment has become due. And whomsoever Allah abases, there is none who can make him honorable; surely Allah does what He wills.
This verse apparently addresses anyone who can see and be addressed, and “seeing” means “knowing and realizing.” It is also possible that the verse addresses the Prophet in particular, and “seeing” means “the vision of the heart,” as in these verses: The heart was not untrue in (making him see) what he saw. What! Do you then dispute with him as to what he saw?()
The verse talks about the prostration of unintelligent beings such as the sun, the moon, the stars and the mountains. This shows that what is meant by prostration here is existential prostration (al-sajdah al-takwīniyyah), which is when the entire existence of a being is subject to God’s dominance and sovereignty, and is humble before His might and grandeur. This would imply that “whoever is on the earth” includes all human beings, both believers and unbelievers, because there is no exception to existential prostration and universal humbleness.
The verse specifically talks about whoever is in the heavens and whoever is on the earth even though the heavens and the earth also prostrate to God. This clarifies the main message and focus of the verse: all creatures, whether celestial or earthly, and whether intelligent or unintelligent, are prostrating humbly in their essence toward God’s might and grandeur. They are continually in such existential and involuntary prostration to God.
The expression, and many of the people adds to the previous groups: whoever is in the heavens and on the earth…. Since all people are already included in whoever is on the earth, the addition of many of the people shows that what is meant here is another type of prostration, although both types are common in humility. This other type is voluntary and legislative prostration (al-sujūd al-tashrīʿī), which is when one throws oneself on the ground as an expression of his servitude to God, and in line with his involuntary existential humility before Him.
… And for many the punishment has become due. And whomsoever Allah abases, there is none who can make him honorable: This group is the opposite of the previous one. It is about the many people who refuse to prostrate. The verse describes them by the necessary result of their voluntary decision: chastisement, which is an inevitable retribution for those who display arrogance before God and refuse to humble themselves before Him. The verse mentions their chastisement instead of their action to indicate that this chastisement is their very action that will be returned to them. It also sets the ground for what follows: and whomsoever Allah abases, there is none who can make him honorable, which shows that their refusal to prostrate will be followed by an abasing and humiliating chastisement after which there shall be no honor or good.
God has willed that their refusal to prostrate will necessitate a punishment for them: an abasement after which there shall be no honor. This is because all good is in God’s hand, as the Qur’an says: In Your hand is the good (). So if God deprives someone of good, no one else can provide it for him.
… surely Allah does what He wills: This sentence expresses God’s absolute power. It also justifies the previous part of the verse and explains why there shall be inevitable chastisement for those who arrogantly refuse to prostrate, and why they shall be humiliated once and for all.
Overall, the implied meaning is (and God knows best): God will surely settle all disagreements on the Day of Resurrection. After all, as you know, all beings, whether transcendent or corporeal, are humble and subservient before Him existentially. However, people are divided into two groups: those who show humility and obedience to God in worship and servitude, and those who arrogantly turn away from doing so. The latter are the ones who deserve chastisement, and whom God shall abase with such humiliation that shall have no honor afterwards. This is because He has power over anything that He pleases, and does whatever He wills.
The above interpretation clearly connects the verse to the previous verse.
هَٰذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ ۖ فَالَّذِينَ كَفَرُوا قُطِّعَتْ لَهُمْ ثِيَابٌ مِنْ نَارٍ يُصَبُّ مِنْ فَوْقِ رُءُوسِهِمُ الْحَمِيمُ ١٩
(22:19) These are two adversaries who dispute about their Lord (rabbihim); then (as to) those who disbelieve, for them are cut out garments of fire, boiling water shall be poured over their heads.
The “two adversaries” refer to two groups that were mentioned in the last two verses. Verse referred to them by saying: Surely Allah will decide between them on the Day of Resurrection. Verse referred to them as and many of the people and for many the punishment has become due.
Even though there are numerous religions and sects, the verse has summarized them into only two adversaries. This shows that all of those groups fall under either of two categories: rightful and wrongful. The only way to reduce the very many divergent schools and denominations to two is by classifying them based on truth and falsehood. The rightful are those who believe in the truth, and the wrongful are those who deny it. Even though all of these different groups are summed up as “two adversaries,” they have many diverging views and opinions. This is elegantly shown by saying two adversaries (khaṣmān) who dispute (ikhtaṣamū), where the subject is in dual form (khaṣmān) but the verb is plural (ikhtaṣamū), instead of having the subject and verb both in plural (jamʿ) or both in the dual (tathniyah) form.
The dispute of the two adversaries is about their Lord (rabbihim), meaning that they differ with regards to God’s attribute of Lordship. That is, all of the differences between various sects and religions trace back to a difference about this attribute, no matter how diverse they are. One group is the believers who do good deeds. They are those who describe God by names, attributes and actions that are worthy of Him. They believe in these true qualities, and act according to their belief, which makes their actions righteous. Then there are those who do not describe God by the names and attributes that befit Him. For example, some deny His unity by assuming that He has a partner or a child. Others see nature or the universe as the source of creation and existence. Some deny messengership altogether, and some accept certain prophets but not all. What is common in them is that they deny some necessary component of the true religion. They are called kāfir (disbeliever, infidel; lit. “one who covers”) because they cover the truth. Thus, the two adversaries are the believers in their Lord and those who cover the truth (that is, the disbelievers).
The verses continue to talk about the end and reward of the two adversaries after their dispute is settled, starting with the disbelievers: then (as to) those who disbelieve, for them are cut out garments of fire, boiling water (al-ḥamīm) shall be poured over their heads (). Ḥamīm means “boiling hot water.”
يُصْهَرُ بِهِ مَا فِي بُطُونِهِمْ وَالْجُلُودُ ٢٠
(22:20) With it shall be melted (yuṣharu) what is in their bellies and (their) skins as well.
Ṣahr means idhābah (to melt, to fuse, to dissolve). The verse is saying that boiling water will melt and roast their bowels within their bellies, as well as their skins.
وَلَهُمْ مَقَامِعُ مِنْ حَدِيدٍ ٢١
(22:21) And for them are whips (maqāmiʿ) of iron.
Maqāmiʿ is the plural of maqmaʿah, meaning “hammer” or “pestle.”
كُلَّمَا أَرَادُوا أَنْ يَخْرُجُوا مِنْهَا مِنْ غَمٍّ أُعِيدُوا فِيهَا وَذُوقُوا عَذَابَ الْحَرِيقِ ٢٢
(22:22) Whenever they want to go forth from it, from grief, they shall be returned to it—and taste the chastisement of burning (al-ḥarīq).
From it means from the fire, which is then further elaborated by“from grief.” It could also be that from grief shows the reason why they desire to exit from it [that is, from the fire]. Ḥarīq means muḥriq (burning, that which burns), just as alīm means muʾlim (painful, that which hurts).
إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَلُؤْلُؤًا ۖ وَلِبَاسُهُمْ فِيهَا حَرِيرٌ ٢٣
(22:23) Surely Allah will make those who believe and do good deeds enter gardens beneath which rivers flow; they shall be adorned therein with bracelets (asāwir) of gold and (with) pearls, and their garments therein shall be of silk.
It has been said that asāwir is the plural of aswirah, which, according to al-Rāghib, is the Arabicized version of dastwārah (bracelet). The rest of the verse is clear.
وَهُدُوا إِلَى الطَّيِّبِ مِنَ الْقَوْلِ وَهُدُوا إِلَىٰ صِرَاطِ الْحَمِيدِ ٢٤
(22:24) And they are guided to goodly words and they are guided onto the path of the Praised One (al-Ḥamīd).
A “goodly word” is a speech that is completely free from evil (khabāthah). It is the opposite of evil word, which includes any kinds of false, invalid or vain speech. “Goodly words” in this verse can be matched with the following verse: Their cry in it shall be “Glory to Thee, O Allah!” and their greeting in it shall be “Peace,” and the last of their cry shall be “Praise be to Allah, the Lord of the worlds.” ()
… and they are guided to goodly words: This means that God facilitates their path toward these words. Al-Ḥamīd is one the names of God. Thus, they are guided onto the path of the Praised One means that their actions are all praised and commendable, just as their speeches are all goodly and right.
There is a clear contrast between this verse and verse 22 above: Whenever they want to go forth from it, from grief, they shall be returned to it—and taste the chastisement of burning.
Examining Narrations
- ImamʿAlī once said, “Ask me before you lose me.”
At that point, al-Ashʿath b. Qays got up and asked, “O Commander of the Faithful! How come you receive tribute from the Magians even though they did not have a prophet and no scripture was sent to them?”
The Imam said, “Nay Ashʿath! Indeed God sent a scripture to them with a messenger. But one night their king got drunk, summoned his own daughter, and slept with her. When the news spread among the people in the morning, they gathered in front of his door and said, ‘Your Majesty! You have defiled and ruined our religion. Now come out so that we may purify you and apply the proper penalty to you.’
The king said, ‘Gather around and hear what I have to say; perhaps there is a way out for me in this. If not, then it will be up to you to decide.’ When they all gathered he told them, ‘Do you agree that God has not created anyone nobler to him than our father Adam and our mother Eve?’ ‘Yes, you are right, Your Majesty,’ they confirmed. He continued, ‘And is it not true that he [Adam] gave his daughters in marriage to his sons? Didn't his sons marry his daughters?’
They said, ‘Yes, you are right. This is the [right] religion.’ So they collectively agreed upon that. As a result, God effaced knowledge [of their religion] from their hearts and took away His Book from them. Hence, they are infidels that will enter Hell immediately, without any reckoning. Yet, the hypocrites are worse than them.”
Al-Ashʿath said, “By God I have not ever heard anything like this answer. By God I will never ask such a question again.”
Author’s comment: “Yet, the hypocrites are worse than them” is a subtle hint to al-Ashʿath [who was a hypocrite]. There are also other traditions that suggest that the Magians were people of the book. According to some of these narrations, they had a prophet whom they killed, and they had a scripture which they burned.
- Concerning surely Allah does what He wills () it is narrated that Once ImamʿAlī was told, “There is a man here who talks against God’s will and decree (mashīʾah, mashiyyah).”
The Imam told him, “O servant of God! Did God create you based on His will or based on yours?” The man answered, “Rather He created me based on His will.”
The Imam continued, “When He makes you fall ill, is it based on His will or based on yours?” “It is based on His will,” the man admitted.
“When He makes you heal, is it based on His will or based on yours?” The man replied, “It is based on His will.”
The Imam said, “Would He take you to Paradise based on His will or based on yours?” He said, “Based on His will.”
The Imam concluded, “By God, had you said otherwise I would have surely struck you on the head with the sword.”
Author’s comment: The same has been narrated in al-Tawḥīd, via its chain of narration, on the authority of ʿAbd-Allāh b. al-Maymūn al-Qaddāḥ, on the authority of Imam al-Ṣādiq, from his father, except that it does not include the word “Paradise” in the last question: “Would He make you enter [any affair, or Paradise] based on His will or based on yours?” We already discussed another narration on the same subject under verse (But He does not cause to err by it (any) except the transgressors).
- Imam Riḍā said: Will (mashīʾah, mashiyyah) is one of God’s attributes of actions (ṣifāt al-afʿāl). Therefore, if one thinks that God has eternally been murīd and shāʾī (possessor of will and volition), then that person is not a [perfect] monotheist.
Author’s comment: The Imam has used murīd and shāʾī synonymously, implying that irādah (volition, want) and mashīʾah (will) are the same. This is indeed the case, because mashīʾah (will) is an agent’s quality of being able to consciously do some act. Then, when the action is complete such that it cannot be separated from the agent, the same quality is called irādah (volition). Either way, this quality is not an essential attribute of a subject, but it is accidental to one’s essence. Hence, God’s attribute of will or decree is not like his attributes of knowledge and power, because His Essence is not subject to any kind of change due to the occurrence of any accident. Will or decree is an attribute of God’s action: it is derived and deduced when God does an action, or when He sets the grounds for an action.
When we say “God willed an act,” it can have two meanings: (i) God executed that act knowing that it is the most befitting (aṣlaḥ) thing to do; or (ii) He prepared the means of that act knowing that it is the most befitting thing to do. A subject’s will is something external and subsequent to the subject’s essence, as we find it in ourselves. Hence, if we claim that God has always had a will, it entails that there has been something eternal besides His Essence, which contradicts His unity (tawḥīd). Unless one defines will as the knowledge of the most befitting thing, and knowledge is an essential attribute of God. In that case, God would be eternally murīd (possessed of will), because He knows eternally what is the best thing to do. This would be reducing God’s will to His knowledge, which is perfectly acceptable. However, if we accept this definition, then will would not be a separate attribute alongside life, knowledge and power.
- It is narrated that Abū Dharr swore that These are two adversaries… () was revealed about two groups of three individuals that confronted each other in the Battle of Badr. They were Ḥamzah b. ʿAbd al-Muṭṭalib, ʿUbaydat b. al-Ḥārith and ʿAlī b. AbīṬālib on one side; and ʿUtbat b. Rabīʿah, Shaybat b. Rabīʿa and al-Walīd b. ʿUtbah on the other side.
Similarly, ʿAlī said: I will be the first person to kneel on my knees before God on the Day of Resurrection to dispute against my adversaries.
Author’s comment: Al-Durr al-manthūr also reports this narration from several collections of hadith on the authority of Qays b. Saʿd b. ʿUbādah, Ibn ʿAbbās and others. Majmāʿ al-bayānnarrates it from Abū Dharr and ʿAṭāʾ.
- Al-Naḍr b. Mālik says: Once I said to Ḥusayn b. ʿAlī, “O Abā ʿAbd-Allāh! Tell me about God’s words: These are two adversaries who dispute about their Lord.”
He said, “We and the Umayyads have disputed about God, for we say that God has told the truth, while they say that God has lied. Thus we shall be the two adversaries on the Day of Resurrection.”
Author’s comment: This hadith is an example of applying the verse to a particular instance (jary). Likewise is the next tradition:
- Imam al-Bāqir said: Those who disbelieve, for them are cut out garments of fire: This is about those who disbelieve in the wilāyah (guardianship, authority) of ʿAlī.
- Concerning And they are guided to goodly words () Tafsīr al-Qummī says: “It means God’s oneness (tawḥīd) and sincerity (ikhlāṣ).” Concerning and they are guided onto the path of the Praised One () he said: “It means wilāyah (guardianship, authority).”
Author’s comment: A similar tradition is found in al-Maḥāsin, via its chain of narration, on the authority of Ḍarīs, from Imam al-Bāqir.
- The Prophet said, “Praise is not as beloved to anyone as it is to God.”
See volume 1, of the English translation. (Trans.) ↩︎
In Arabic, in addition to the singular and plural forms, there is also a two-person form with its own pronouns and verb conjugations. (Trans.) ↩︎
Dastwārah is Persian, meaning a bracelet or wristband that is worn around the hand as an ornament. (Trans.) ↩︎
Al-Tawḥīd, via its chain of narration, on the authority of al-Aṣbagh b. Nubātah. ↩︎
The narration literally says, “I would have surely struck the part that carries your eyes.” (Trans.) ↩︎
Al-Durr al-manthūr, on the authority of Ibn Abī Ḥātim, al-Lālakāʾī’s Sharḥal-sunnah, and al-Khulaʿī’s al-Fawāʾid. ↩︎
Al-Tawḥīd, via its chain of narration, on the authority of Sulaymān b. Jaʿfar al-Jaʿfarī. ↩︎
Al-Durr al-manthūr, on the authority of Saʿīd b. Manṣūr, Ibn Abī Shaybah, ʿAbd b. Ḥamīd, al-Bukhārī, Muslim, al-Tirmidhī, Ibn Mājah, Ibn Jarīr, Ibn al-Mundhir, Ibn Abī Ḥātim, Ibn Mardawayh and al-Bayhaqī’s al-Dalāʾil. ↩︎
Al-Khiṣāl. ↩︎
Al-Kāfī, via its chain of narration, on the authority of Ibn Abī Ḥamzah. ↩︎
Majmaʿ al-bayān. ↩︎