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Verse 179 of Al 'Imran and Ghadir

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Verse 179 of Al 'Imran and Ghadir
Verse 179 of Al 'Imran and Ghadir
Ayah Specifications
Surah NameAl 'Imran
Ayah Number179
Juz'4
Ayah Content
Place of RevelationMedina
TopicSeparation of the impure and the pure through the divine test of Ghadir
Ayah Recitation

Audio Translation

Verse 179 of Al 'Imran is a verse that, by relying on it in the al-Ghadir Sermon, the separation of the impure and the pure through divine examination at Ghadir has been proven.

By some researchers, the historical context for the use of Verse 179 of Sura Al 'Imran has been depicted as follows: The Prophet (s) in the middle of the al-Ghadir Sermon, after concluding the declaration of wilāya, introduced the issue of divine test and its purpose concerning Ghadir, as an introduction to identifying the friends and enemies of the Ahl al-Bayt (a), so that people would consider themselves subject to such a test. He presented this important matter by quoting the first half of Verse 179 of Sura Al 'Imran and incorporated it into his speech.

Regarding Verse 179 of Sura Al 'Imran, several theological analyses have been presented by researchers: that God will certainly test humans concerning the wilaya of the Imams (a); that the acceptance of wilāya by humans took place in the world of the covenant ('ālam al-mīthāq); that the quality of human conception and the purity of birth are among the main factors in purity and impurity.

According to aḥādīth, being pure is linked to the acceptance of the wilāya of the Ahl al-Bayt (a) and legitimate birth. The Prophet (s) states that love for the Ahl al-Bayt is an indicator of purity of birth, and whoever loves 'Ali (a) is of pure lineage. Also, according to narrations, children who love Amir al-Muʾminīn (a) are known to be of legitimate birth. On the other hand, "khubth al-wilāda" (impurity of birth) is the primary source of impurity, and according to aḥādīth, those who do not love the Ahl al-Bayt (a) are either hypocrites, illegitimate, or born of an impure mother. Amir al-Muʾminīn (a) also said that whoever harbors hatred for the Ahl al-Bayt cannot be of legitimate lineage.

A Verse Related to Confronting the Enemies of Ghadir

Verse 58 of Sura Al-Israʾ has been considered among the verses used at Ghadir to explain the stages of the divine test of Ghadir concerning its enemies.[1] Some researchers have explained the basis for using this verse as follows: The greatest test for humanity at Ghadir was a comprehensive test, whose completion of proof was fully carried out, leaving no escape for anyone for any reason or excuse.

In this divine test, both the aspects that could be the source of the trial were numerous, and the causes that could be a satanic motivation for failing the test appeared in various forms. The Prophet (s) in his lengthy sermon, explained these conditions of the test to the people so that they would face it with full readiness. He explicitly and implicitly predicted this bitter future of the test and explained the stages of such a great test by citing eleven verses guaranteed in the al-Ghadir Sermon.[2]

Among these verses is Verse 179 of Sura Al 'Imran:

ما کانَ اللَّه لِیَذَرَ الْمُؤْمِنِینَ عَلی ما أَنْتُمْ عَلَیْهِ حَتَّی یَمِیزَ الْخَبِیثَ مِنَ الطَّیِّبِ وَ ما کانَ اللَّه لِیُطْلِعَکُمْ عَلَی الْغَیْبِ وَ لکِنَّ اللَّه یَجْتَبِی مِنْ رُسُلِهِ مَنْ یَشاءُ، فَآمِنُوا بِاللَّه وَ رُسُلِهِ وَ إِنْ تُؤْمِنُوا وَ تَتَّقُوا فَلَکُمْ أَجْرٌ عَظِیمٌ
God would not leave the faithful in the state you are in, until He separates the bad from the good. Nor would God apprise you of the Unseen. But God chooses from His apostles whomever He wishes. So believe in God and His apostles, and if you believe and are Godwary, there will be a great reward for you.

The Verse in the Text of the Sermon

Verse 179 of Sura Al 'Imran is reported in the text of the al-Ghadir Sermon as follows:

مَعاشِرَ النّاسِ، اِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَكُنْ لِيَذَرَكُمْ عَلى ما اَنْتُمْ عَلَيْهِ حَتّى يَميزَ الْخَبيثَ مِنَ الطَّيِّبِ، وَ ما كانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ
O people, God, Almighty and Glorious, would not leave you in the state you are in, until He separates the impure from the pure, and God would not apprise you of the Unseen.[3]

Historical Context for the Use of the Verse

By some researchers, the historical context for the use of Verse 179 of Sura Al 'Imran has been depicted as follows: The Prophet (s) in the middle of the al-Ghadir Sermon, after concluding the declaration of wilāya, introduced the issue of divine test and its purpose concerning Ghadir, as an introduction to identifying the friends and enemies of the Ahl al-Bayt (a), so that people would consider themselves subject to such a test. He presented this important matter by quoting the first half of Verse 179 of Sura Al 'Imran and incorporated it into his speech. This verse appears in the Qurʾan with the phrase leave the faithful[notes 1], but in the sermon, it appears with the phrase leave you[notes 2] to preserve its direct address.[4]

Qurʾanic Context of the Verse

Some researchers have stated that the position of Verse 179 of Sura Al 'Imran in the Qurʾan is within the context of verses about divine test, which begin from Verse 176 of this sura and continue until Verse 180. In these few verses, the focal point of the content is placed on this very Verse 179, in which three important points are mentioned:

  • Not leaving the faithful to their own devices;
  • The necessity of separating the good from the bad;
  • Not informing about the outcome of the test.[5]

Theological Analysis of the Verse

Several theological analyses of verse 179 of Sūrat Āl ʿImrān have been presented by researchers:

First Theological Analysis: Three Points on Wilāya

What can provide an exegesis of verse 179 of Sūrat Āl ʿImrān, considering the words of the Prophet (s) in the al-Ghadir Sermon, is that after detailed statements about the Wilāya of the Ahl al-Bayt (a), he introduced this verse. From the concepts of the verse concerning wilāya, three important points can be inferred:

First Point: The Necessity of Testing Regarding Wilāya

From the phrase 'not leaving them to their own devices' in the verse, it is understood that God does not abandon people based on the outward appearances they manifest, and their inner realities must also be revealed. Many individuals, before the event of Ghadir, during the Ghadir program, and afterward, used their eloquent words to express superior love and joy for the status of the Ahl al-Bayt (a); however, on the days of trial, their behavior changed, and they very quickly revealed their true nature.

History shows that those who first pledged allegiance to Amīr al-Muʾminīn (a) at Ghadir and put themselves forward were the very ones who broke their allegiance and violated their covenant sooner than anyone else. These individuals included Abū Bakr, 'Umar, ʿUthmān, Ṭalḥa, and Zubayr, who, one after another, stood against Amir al-Mu'minin (a) after the Prophet (s).[6] For instance, ʿUmar after the allegiance uttered these words, seemingly happier than anyone else: 'This honor is for you, may it be pleasant for you, O son of Abū Ṭālib! Blessed are you, O Abū al-Ḥasan, now you have become my master and the master of every believing man and woman.'[7]

At Ghadir, 120,000 people pledged allegiance to the Prophet (s) and Amīr al-Muʾminīn (a), having previously affirmed the Wilāya of ʿAlī (a) many times. At Ghadir, they loudly declared before the Prophet that 'we pledge allegiance to you with our hearts, souls, tongues, and hands,' and they promised not to break this covenant and to convey its message to future generations.

The great covenant of the people with the Prophet (s) required testing. The seven promises made to the Prophet had to be put to the test to reveal the sincerity of individuals. In this regard, behaviors such as placing Fāṭima (a) between the door and the wall, delighting in burning the house of wilāya, lying to usurp the caliphate, insulting ʿAlī b. Abī Ṭālib (a), and imposing allegiance to Abū Bakr upon Amīr al-Muʾminīn (a) demonstrated hypocrisy and the violation of promises. These instances clearly elucidate the meaning of this Quranic verse in the al-Ghadir Sermon.[8]

Second Point: The Meaning of Khabīth and Ṭayyib

The phrase 'so that He may separate the evil from the good' in the verse, introduced as the ultimate goal, signifies the manifestation of the deepest aspects of one's being in terms of faith and disbelief. In some respects, it is also related to the spiritual and physical dimensions of a human being. Regarding the impure[notes 3] and the pure[notes 4], it is noteworthy that if 'Ṭayyib' is taken to mean pure good, devoid of any deceit, corruption, or baseness, and is pure benevolence, then anything that is less pure will be 'Khabīth' to that same degree. Conversely, if 'Khabīth' is considered pure evil, entirely composed of deceit, corruption, and pure malevolence, then anything that moves away from impurity will be 'Ṭayyib' to that same degree.

In the Quran and the words of the Prophet (s), the two terms Khabīth and Ṭayyib have been used. From this, it can be inferred that a human being can always be described under one of these two categories, although a certain amount of impurity and purity will always be mixed within them and will not manifest in a pure form. What has been discussed in verses and hadiths as 'shaqī' and 'saʿīd' is also not unrelated to these terms.[9]

Third Point: The Origin of Purity and Impurity

'Khabīth' and 'Ṭayyib' relate to an individual's inherent nature and origins, beginning from the 'Day of Alast' and extending to the purity and impurity of subsequent generations. From there, it leads to the purity of birth, and a human being with an inherently pure or impure nature enters this world. The matters that this individual encounters during their lifetime and the reactions they display arise from that inherent disposition. In these human reactions, there are many issues that do not have significant value for manifestation, but the matter of wilāya is that which God does not abandon anyone until He reveals the depths of their inner being concerning it, and this is the meaning conveyed in this verse.

Imam al-Amīr al-Muʾminīn (a) describes this divine test as follows: "The matter of our wilāya, the Ahl al-Bayt, is difficult and intricate; none recognizes it or acknowledges it except a proximate angel, a sent prophet, or a noble believer whose heart God has tested for faith."[10] Thus, some are not even capable of comprehending the station of wilāya, let alone acknowledging it, for at the stage of acknowledgment, a long line of angels, prophets, and believers awaits this great divine test. All these points indicate the depth and complexity of this trial, participation in which requires strong support.

Then, Imam al-Amīr al-Muʾminīn (a) states in another part of his discourse regarding the outcome of this divine test: "There is no servant among God's servants whose heart God has tested for faith, except that he finds the love of us, the Ahl al-Bayt, in his heart and consequently loves us. And there is no servant among God's servants with whom God is angry and displeased, except that he finds hatred and enmity towards us in his heart and consequently considers us his enemies."[11]

Second Doctrinal Analysis: The Origin of Pure and Impure Natures

Some researchers have examined the fundamental origin of pure and impure natures in light of the words of the Infallibles (a) as follows:

First Discussion: Wilāya in the World of Dharr and the Day of Alast

According to the explicit statement of the Qurʾān, God took a covenant from all human beings, and that day of covenant, based on Qurʾānic verses, has been referred to as the "World of Dharr" and the "Day of Alast." A look at the details of this covenant unveils the inherent dispositions of human beings, of which pure and impure natures are the result. Since the wilāya of the Imams (a) means their absolute authority over people, and this wilāya is like the wilāya of the Prophet (s), ultimately the wilāya of the Prophet and the Imams (a) returns to a single meaning under the wilāya and authority of God over His creation, which is absolute obedience to His commands and prohibitions. Therefore, refusing the commands of the Imams (a) is no different from disobeying the orders of the Prophet (s), and not obeying the station of prophethood and Imamate is no different from disobeying divine command. Consequently, those who deny the wilāya of the Twelve Imams (a) deny the wilāya of the Prophet (s) and, at a higher level, deny the wilāya and authority of God.

This denial manifested at the beginning of creation through a great test, and Imam al-Ṣādiq (a) extensively narrated its story in a ḥadīth, the summary of which is as follows: At the beginning of creation (the World of Dharr), God tested people and introduced the Companions of the Right (Aṣḥāb al-Yamīn) and the Companions of the Left (Aṣḥāb al-Shimāl). The test was that He ignited a great fire and commanded the Companions of the Left to enter it, promising to make it cool and safe for them. They refused and declared, "We flee from fire, and You command us to enter it? If You give such a command to the Companions of the Right, they will not obey." Then He commanded the Companions of the Right to enter the fire. All of them rushed and entered it, and God made the fire cool and safe for them. Then He asked everyone, "Am I not your Lord?" The Companions of the Right willingly and voluntarily said, "Yes," and the Companions of the Left reluctantly said, "Yes," but God took a covenant from all of them.[12]

Considering the manner in which the Companions of the Right and the Companions of the Left said "Balā" (Yes), further details of this event are mentioned in a ḥadīth from the Prophet (s), where he said to Imam al-Amīr al-Muʾminīn (a): "You are the one through whom God completed His argument against people at the beginning of creation. Then He placed them before Him and said: 'Am I not your Lord?' All said: 'Balā (Yes).' He said: 'Is Muḥammad not My Prophet?' All said: 'Balā (Yes).' He said: 'Is ʿAlī not Amīr al-Muʾminīn?' All said: 'No!' out of arrogance and disobedience to your wilāya, except for a very small number, and they are the Companions of the Right."[13]

In this depiction of the `ʿālam al-dharr`, those who, in the first hadith, refused to obey the command of the Lord, are now asked by the same speaker, "Am I not your Lord?" for three affirmations: affirmation of Tawhid, prophethood, and Imamate. In the third instance, they stand against Him and give a negative answer, and surprisingly, their number is very large; just as in this world, those who affirmed ʿAlī b. Abī Ṭālib (a) have always been in the minority. The effects of the `ʿālam al-dharr` manifest in this world, and the possessor of wilāya recognizes them, just as Iblīs once encountered Amīr al-Muʾminīn (a) and recounted this point about the Day of Covenant to him, saying: "When God created Adam and brought forth his progeny from his loins like particles, He took a covenant from them: 'Am I not your Lord?' They said, 'Yes.' God made them witness over themselves and took the covenant of Muḥammad and you, O ʿAlī, and introduced everyone to you, and introduced the spirit of everyone to you. So, no one expresses love for you unless you know him, and no one expresses hatred for you unless you know him."[14]

The continuation of this path is very clear, connecting the `ʿālam al-dharr` to Paradise and Hell. Imam al-Sadiq (a) states: God took a covenant from our Shīʿa just as He took a covenant from the children of Adam, where He says: And when your Lord took from the children of Adam, from their loins, their descendants, and made them testify concerning themselves, 'Am I not your Lord?' They said, 'Yes!' [notes 5].

So, whoever fulfills his covenant, God will also fulfill His promise to him with Paradise, and whoever harbors enmity towards us and does not fulfill our right, will be in eternal and perpetual fire.[15]

Second Discussion: The Connection of Wilāya with Pure Birth

Among the fundamental factors in purity and impurity is the manner of human conception. The direct connection of this issue with accepting the wilāya of the Ahl al-Bayt (a) is an undeniable fact, as many aḥādīth have been narrated about it and it has also been practically proven. In aḥādīth, purity of birth[notes 6] is considered the beginning of blessings, for which a special gratitude should be offered to God. The Prophet (s) states: "Whoever loves us, the Ahl al-Bayt, should thank God for the first of blessings." They asked: "What is the first of blessings?" He said: "Purity of birth." Then he said: "No one loves us except one whose birth is pure."[16]

Therefore, purity of birth refers to legitimate birth, the opposite of which is illegitimate birth (being born from adultery/fornication or the mother conceiving during her menstrual period). As Amīr al-Muʾminīn (a) states: "No `walad al-zinā` or one whose mother conceived him during her menstrual period loves us."[17]

In another narration, Amīr al-Muʾminīn (a) made a point regarding the connection between purity of lineage and the acceptance of wilāya: "If matters were in the hands of the people (and it was merely an apparent choice), no one would have preferred or accepted anyone over us. But it is God who dedicates His mercy to whomever He wills." Then, in explaining that divine mercy, he said: "So thank God for what He has dedicated to you from the beginning of blessings." Then he said: "I mean purity in birth."[18] It is clear that legitimate birth means the correct marriage of parents and the mother's fidelity to the father, which is valid among all nations of the world, and from the perspective of Islam, the marriage of every nation is respected, as the Prophet (s) said: "Every nation has a valid marriage."[19] Also, Imam al-Ṣādiq (a) said: "The marriage of polytheists is valid from the perspective of Islam."[20]

Imam al-Ṣādiq (a) states: "Whoever feels the coolness and pleasure of our love in his heart should pray much for his mother, because his mother has not betrayed his father."[21] This issue is so fundamental that in another hadith, he says: "The highest virtue of our Shīʿa is that adulterers/fornicators have not given birth to them, neither in Jahiliyya nor in Islam."[22] Perhaps the mention of Jāhiliyya in contrast to Islam does not refer only to the Jāhiliyya era of the prophetic mission, but rather to any time before a person or their parents became Muslim, meaning that even in those periods, they were born of pure lineage and from parents with a correct marriage within their own tribe, nation, and religion.

Based on this, "purity of birth" entered society by the command of the Prophet (s), and "love for ʿAlī (a)" was established as its definitive criterion, where he said: "Test your children with the love for ʿAlī b. Abī Ṭālib. Any child who has love for him, know that he is of legitimate birth, and any child who has hatred for him, know that he is of illegitimate birth."[23] This criterion then reached the stage of implementation, as Jabir b. 'Abd Allah al-Ansari says: "From then on, we would present the love for ʿAlī (a) to our children. Whichever of them loved ʿAlī (a), we knew that he was our own child, and whichever of them held hatred for ʿAlī (a), we did not consider him our child."[24]

Imam al-Sadiq (a) unveils the truth and states it explicitly: "No one loves us except one whose birth is pure and good, and no one hates us except one who has been attributed to his father while his mother conceived him from another man, but she attributes him to her husband and compels him to accept him."[25]

Third Discussion: The Connection of Wilāya with Impure Birth

In contrast to 'ṭayyib al-wilāda' (pure birth) and its effects, there is 'khubth al-wilāda' (impure birth), which is the primary source of wickedness and has been explicitly stated as a definite rule in ḥadīths. The Prophet (s) said to Amīr al-Muʾminīn (a): "No one loves you except one whose birth is pure, and no one hates you except one whose birth is wicked and impure."[26] More explicitly, he said: "Whoever does not love my 'itrah is one of three: either a hypocrite, or illegitimate, or one whose mother conceived him while not in a state of ritual purity from menstruation."[27] Amīr al-Muʾminīn (a) explicitly used the term 'walad ḥalāl' (legitimate child) in a ḥadīth, stating: "He lies who claims to be born legitimately while hating me and the Imams from my descendants."[28]

Fourth Discussion: The Connection of Wilāya with Satan's Partnership

Satan's partnership in human actions, which refers to his involvement in those actions, is a definitive factor in wickedness and has a certain effect on the acceptance of the wilāya of the Ahl al-Bayt (a). God explicitly states this in verse sixty-four of Sūrat al-Isrāʾ. Now, it must be seen where the effects of this Satanic partnership manifest. In this regard, a narration states that one day Iblīs appeared before Amīr al-Muʾminīn (a) and said: "I have partnered with your enemies in their wealth and children!"[29] And in contrast, he said: "By God, I have not partnered with any of your lovers in their mothers!"[30] On another day, he said to him: "O son of Abū Ṭālib, there is no one who hates you except that I have partnered with his father in his mother's womb, and in his child and his wealth. You have read the Book of God which says: And share with them in their wealth and children...[notes 7]."[31]

Among the complex issues of creation is the manner of Satan's partnership in the formation of the embryo, which results in impure birth. In this regard, two ḥadīths have been narrated in two directions:

  • Imam al-Baqir (a) says regarding fornication: "When a man commits fornication, Satan also partners, and both perform the act together, while there is one sperm, and the child comes into existence from it, and it becomes Satan's partnership."[32]
  • Imam al-Sadiq (a) also warns against Satan's presence in cases other than fornication, saying: "Whenever a man approaches his wife and lies beside her for the marital act, Satan is present there; if he utters the name of God, Satan moves away from him, but if he performs the act without mentioning God's name, Satan partners, and the marital act occurs from both of them together, while the sperm is one." Imam al-Sadiq (a) was asked: "How is this known?" He replied: "By our love and hatred."[33]

Another example that illustrates Satan's partnership in wealth and children together and highlights its consequence is the statement of Amīr al-Muʾminīn (a), who said: "Abū Bakr and 'Umar usurped our right and with it bought slave-girls and married women. Know that we have made our Shi'a lawful regarding our rights so that their birth may be pure; meaning, the wealth of the Ahl al-Bayt (a) that was usurped and used as the price for slave-girls and dowries for women has contaminated these marriages and made their births impure from this aspect as well."[34]

Fifth Discussion: Effects of Purity of Birth on the Day of Judgment

Purity of birth will become clear on the Day of Recompense. This purity is linked with the purity of Paradise, and on that day, all legitimate children will be recognized. The Prophet (s) said to Amīr al-Muʾminīn (a): "On the Day of Judgment, people will be called by their mothers' names, except for your Shi'a, who will be called by their fathers' names, and this is due to the purity of their birth and their legitimacy."[35]

A sound lineage ensures that on the Day of Judgment, it will be said: "So-and-so, son of such-and-such a man." However, when the lineage is not sound, and the known father in this world is not his real father—either due to the invalidity of his marriage or being an adulterer and attributing others' children to the husband—in such a case, he has no father by whose name he can be called, and there is no way but to say: "So-and-so, son of such-and-such a woman," from whom he was born. The decisive outcome is demonstrated upon entry into Paradise. Imam al-Sadiq (a) states: God, the Exalted and Glorious, created Paradise pure and undefiled; therefore, no one enters Paradise except those whose birth is pure and good (ṭayyib).[36] This honor is reminded to the inhabitants of Paradise upon their entry, as Peace be to you! You are welcome![notes 8], meaning your birth is pure and you are born of lawful wedlock; for no one enters Paradise except those born of lawful wedlock, So enter it to abide therein[notes 9].[37]

Sixth Discussion: The Abundance of the Corrupt and the Scarcity of the Pure

What initially causes apprehension is the abundance of the corrupt in every era, who are the opponents of the Ahl al-Bayt (a), while God states in verse one hundred of Sūrat al-Māʾidah: "Say, 'The corrupt and the good are not equal, though the abundance of the corrupt should impress you!'" With this Quranic verse, hearts find peace, for the abundance of the corrupt is neither surprising nor alarming. What holds value with God is indeed only the pure, even if the pure is but one person, and what holds no value with God is indeed the corrupt, even if they comprise the entire world.

Based on this, God describes the final stage of separating the corrupt from the pure in verse thirty-seven of Sūrat al-Anfāl as follows: "so that Allah may separate the corrupt from the good, and put the corrupt one upon another, and pile them up all together, and then cast them into hell. It is they who are the losers." Thus, after separating the corrupt and the pure, God casts all the corrupt, however numerous they may be, into Hell, cleansing the face of existence from their evil, and what remains will be only the pure.

It is here that the excellence of the hadiths of wilāya becomes clear for the Shiʿa, as God says to His Prophet: By My might and glory, if all My creation were to come to Me, harboring doubt about you for even the blink of an eye, or bearing hatred towards the chosen ones from your progeny, I would cast them into the Fire, and I would not care! [38] That is, there is no cause for surprise or apprehension; just as God has stated regarding its opposite: "If all people had gathered upon the wilāya of ʿAlī, I would not have created the fire of Hell."[39]

The pure and the corrupt begin a similar path from the world of dharr and the Day of Alast, remaining distant from evil and Satan or disbelief until the sperm is formed. After birth, their behavior manifests in love and hatred for the Ahl al-Bayt (a). Ultimately, on the Day of Judgment, the pure go to Paradise and the corrupt go to Hell, and they are distinguished from one another.[40]

Footnotes

  1. ↑ Sokhanrānī-ye Istithnāʾī-ye Ghadīr, pp. 179–186; Wāqiʿa-ye Qurʾānī Ghadīr, p. 97.
  2. ↑ Ghadīr dar Qurʾān, vol. 2, pp. 235–236.
  3. ↑ Asrār-e Ghadīr, p. 150, section 6.
  4. ↑ Ghadīr dar Qurʾān, vol. 2, p. 237.
  5. ↑ Ghadīr dar Qurʾān, vol. 2, p. 237.
  6. ↑ 'Awālim al-'Ulūm, vol. 2/15, p. 195.
  7. ↑ ʿAwālim al-ʿUlūm, vol. 2/15, p. 65.
  8. ↑ Ghadīr dar Qurʾān, vol. 2, pp. 238–239.
  9. ↑ Ghadīr dar Qurʾān, vol. 2, p. 240.
  10. ↑ Biḥār al-Anwār, vol. 2, p. 196.
  11. ↑ Manāqib al-Imām Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib (a), vol. 2, p. 106; al-Gharāt, vol. 2, p. 911.
  12. ↑ Biḥār al-Anwār, vol. 5, p. 245; Biḥār al-Anwār, vol. 99, p. 218.
  13. ↑ al-Yaqīn, p. 213; al-Yaqīn, p. 282; Biḥār al-Anwār, vol. 26, p. 272; Biḥār al-Anwār, vol. 26, p. 285; Biḥār al-Anwār, vol. 26, p. 294.
  14. ↑ Biḥār al-Anwār, vol. thirty-nine, p. 178, ḥ. twenty-one.
  15. ↑ Biḥār al-Anwār, vol. two, p. 190, ḥ. twenty-four.
  16. ↑ Biḥār al-Anwār, vol. twenty-seven, p. 145, ḥ. three; Biḥār al-Anwār, vol. twenty-seven, p. 150, ḥ. eighteen; Biḥār al-Anwār, vol. twenty-seven, p. 152, ḥ. twenty-three.
  17. ↑ Biḥār al-Anwār, vol. twenty-seven, p. 148, ḥ. eleven.
  18. ↑ Biḥār al-Anwār, vol. ten, p. ninety-nine.
  19. ↑ Wasāʾil al-Shīʿa, vol. seventeen, p. 299.
  20. ↑ Wasāʾil al-Shīʿa, vol. fifteen, p. eighty.
  21. ↑ Biḥār al-Anwār, vol. twenty-seven, p. 146, ḥ. six.
  22. ↑ Biḥār al-Anwār, vol. twenty-seven, p. 149.
  23. ↑ Biḥār al-Anwār, vol. twenty-seven, p. 156, ḥ. thirty.
  24. ↑ Biḥār al-Anwār, vol. twenty-seven, p. 151.
  25. ↑ Biḥār al-Anwār, vol. twenty-seven, p. 152.
  26. ↑ Biḥār al-Anwār, vol. twenty-seven, pp. 145–146; Biḥār al-Anwār, vol. thirty-six, p. 246; Biḥār al-Anwār, vol. thirty-eight, p. 100.
  27. ↑ Biḥār al-Anwār, vol. twenty-seven, p. 147, ḥ. eight.
  28. ↑ Biḥār al-Anwār, vol. twenty-seven, p. 145.
  29. ↑ Biḥār al-Anwār, vol. twenty-seven, p. 251.
  30. ↑ Biḥār al-Anwār, vol. eighteen, p. 88.
  31. ↑ Biḥār al-Anwār, vol. thirty-nine, p. 178, ḥ. twenty-one.
  32. ↑ Wasāʾil al-Shīʿa, vol. twenty, p. 312.
  33. ↑ Wasāʾil al-Shīʿa, vol. two hundred seven, p. 113.
  34. ↑ Biḥār al-Anwār, vol. twenty-seven, p. 147, ḥ. seven.
  35. ↑ Biḥār al-Anwār, vol. twenty-seven, p. 150, ḥ. seventeen; Biḥār al-Anwār, vol. twenty-seven, p. 155, ḥ. twenty-eight.
  36. ↑ Biḥār al-Anwār, vol. five, p. two hundred eighty-five, ḥadīth four; Biḥār al-Anwār, vol. five, p. two hundred eighty-seven, ḥadīth eleven.
  37. ↑ Biḥār al-Anwār, vol. twenty-seven, p. one hundred forty-seven, ḥadīth seven.
  38. ↑ Biḥār al-Anwār, vol. eighteen, p. three hundred ninety-five; Biḥār al-Anwār, vol. thirty-six, p. one hundred sixty-three; Biḥār al-Anwār, vol. thirty-seven, p. three hundred twenty-one.
  39. ↑ al-Amālī by al-Ṣadūq, p. six hundred fifty-seven; Biḥār al-Anwār, vol. thirty-nine, p. two hundred forty-seven.
  40. ↑ Ghadīr dar Qurʾān, vol. two, p. two hundred fifty-one–two hundred fifty-two.
  1. ↑ لِیَذَرَ الْمُؤْمِنِینَ
  2. ↑ لِيَذَرَكُمْ
  3. ↑ خبیث
  4. ↑ طیّب
  5. ↑ وَ إِذْ أَخَذَ رَبُّکَ مِنْ بَنِی آدَمَ مِنْ ظُهُورِهِمْ ذُرِّیَّتَهُمْ وَ أَشْهَدَهُمْ عَلی أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّکُمْ قالُوا بَلی
  6. ↑ طيب الولادة
  7. ↑ وَ شارِکْهُمْ فِی الْأَمْوالِ وَ الْأَوْلادِ …
  8. ↑ سَلامٌ عَلَیْکُمْ طِبْتُمْ
  9. ↑ فَادْخُلُوها خالِدِینَ

References

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  • al-Amālī; Muḥammad b. ʿAlī b. Bābawayh al-Qummī (Shaykh al-Ṣadūq), research: Muḥammad Bāqir Kamaraʾī, Tehran: Intishārāt-e Kitābchī, 1376 SH.
  • Biḥār al-Anwār al-Jāmiʿa li-Durar Akhbār al-Aʾimma al-Aṭhār; Muḥammad Bāqir b. Muḥammad Taqī Majlisī, Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.
  • Sokhanrānī-ye Istithnāʾī-ye Ghadīr; Muḥammad Bāqir Anṣārī, Qom: Intishārāt-e Dalīl-e Mā, 1386 SH.
  • al-Ghārāt; Ibrāhīm b. Muḥammad al-Thaqafī, research: Mīr Jalāl al-Dīn Muḥaddith Urmawī, Tehran: Intishārāt-e Anjuman-e Āthār-e Millī, 1395 AH.
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  • Manāqib al-Imām Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib (a); Muḥammad b. Sulaymān al-Kūfī, research: Muḥammad Bāqir Maḥmūdī, Qom: Majmaʿ Iḥyāʾ al-Farhang al-Islāmī, 1423 AH.
  • Wāqiʿa-ye Qurʾānī-ye Ghadīr: Guzārish-e Safar-e Yek-Māha-ye Payāmbar barā-ye Iʿlān-e Wilāya dar Sāye-ye Āyāt-e Qurʾānī; Muḥammad Bāqir Anṣārī, Qom: Intishārāt-e Dalīl-e Mā, 1386 SH.
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  • Wasāʾil al-Shīʿa ilā Taḥṣīl Masāʾil al-Sharīʿa; Muḥammad b. al-Ḥasan al-Ḥurr al-ʿĀmilī, Qom: Muʾassasat Āl al-Bayt (a) li-Iḥyāʾ al-Turāth, 1416 AH.
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