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Miracle of the Holy Qur’an in Its Extraordinary Attraction
By: Ayatullah al-Uzma Shaykh Husayn Vahid Khorasani
Every reasonable person who is familiar with the language of the Qur’an will undoubtedly admit that it has a special spirit and extraordinary attraction, unlike any other text. In fact, the relation between any other text—no matter how eloquent and ample it may be in all the standards of eloquence from the subtleties of content, articulation and style—and the Qur’an, is like the relationship between artificial flowers and natural flowers, or between engraved forms and the real human.
Absence of Discrepancy in the Qur’an
Undoubtedly, the actions of human beings and their words are not the same during different stages of their life. This is due to the constant evolving of his thinking and knowledge. The scientific contributions of a very learned person will be different in the various stages of his life, no matter which science he is an expert in and how vast the resources were in his excess. The modification in his work will be a result of the adaptation in his thinking.
The Noble Qur’an is a book containing different sciences; from the recognition of God and the Return to the signs in the horizon and the souls, the relationship of man with the Creator, personal and social duties, stories of the past nations and accounts of the Prophets (as).
An Ummi person recited it to the people, in approximately 23 years, who had not studied before any teacher. He lived in the most difficult circumstances in which all factors caused dispersing of thoughts; from the troubles of the infidels of Mecca, constant battles with them, to problems from the cunningness and planning of the hypocrites.
If we take into account the length of the period for the revelation of the Qur’an, the consideration of those factors, we will realise that had this Book been disconnected from the Beneficent God, Who taught the Qur’an, it would have contained many a discrepancy. However, we do not find any disparity or discrepancy in the Qur’an. This is clear proof that it was revealed from well above the human thought and their different states. And that is the status of the revelation, which is holier than ignorance and negligence.
Do they not then meditate on the Qur’an? And if it were from any other than Allah, they would have found in it many a discrepancy.74
Miracle of the Qur’an in Intellectual Training
If someone claims to be better in medicine than all the doctors of the world, then there are two ways of confirming his claim:
Frist Way
He should write a book on medicine which explains the causes of illnesses, and the medicine and the treatment required in such a way that is unique from all other medical books.
Second Way
He is able to treat a sick person who has the illness spread to all parts of his body and strengths, and is on the verge of death. All other doctors are incapable of treating him. However, he becomes cured by this doctor and returns to full recovery.
The Prophets (as) are doctors of human intellects and their souls. They are curers of the illnesses that overtake human beings. Our Prophet Muhammad (S) is the best of those doctors and the most superior of them. The scientific proof is the Noble Qur’an. This Book has no parallel in explaining the causes of illnesses of thoughts, morals, and personal and social practices. It also contains their treatment. The examples we have already presented from the guidance of the Qur’an are sufficient.
Practical Dimension
The Qur’an was revealed to a society afflicted with the worst of human spiritual illnesses. Mental decline had reached such a level that every tribe had their own specific idol. In fact, every family had an idol. Sometimes they made the idols out of dates, worshipped them, prostrated to them in the morning and when they felt hungry they ate their god.
Hence, the Qur’an came to treat their afflicted minds. It praised the Creator of the universe as: Allah is He besides Whom there is no god, the Everliving, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great.75
Thus, they fell in prostration and said: Glory be to my Lord the High and praise be to Him.
From the natural emotional viewpoint, we notice that the society in which the Prophet (S) was sent was extremely hardhearted. A father would bury his daughter alive with his own hands.76 Then Prophet Muhammad (S) revived the natural emotions within them in such a way that they changed into the most merciful and victorious Ummah.
When they conquered Egypt, they saw a dove that had made its nest on a tent from the tents of the army. When the army decided to travel on, they left the tent for the bird as they did not wish to raze its nest. Thus, the city that was founded there was named Fustat after the name of the tent.77
He (S) eliminated the arrogance of the rich over the poor, such that once a rich man wearing clean clothes was sitting in the presence of the Messenger of Allah (S). A very poor person came and sat next to him. Consequently the rich man collected his dress from the poor person’s side. The Prophet (S) asked him: Did you fear that his poverty may come to you?
He said: No.
The Prophet (S) asked: Did you fear that your wealth may go to him?
He replied: No.
The Prophet (S) then asked: Then did you fear that he may make your clothes dirty?
He answered: No.
The Prophet (S) then asked: Then what made you do what you did?
The man replied: I have a Satan in me that beautifies all evil to me and makes every good look evil to me. However, I am willing to give half of my wealth to him.
The Messenger of Allah (S) asked the one in difficulty: Do you accept?
He replied: No.
The rich man asked: Why not?
He said: I fear that what has entered you may also enter me.78
What training is this that inserted the spirit of generosity in the rich and changed his arrogance to modesty; inserted farsightedness and high aspiration in the poor and changed his humility to dignity.
The Qur’anic training eliminated the overwhelming of the powerful over the weak. As we see in the story of Malik al-Ashtar below: The Islamic state had earned sovereignty over the Roman Empire and Persia. At the time, Malik al-Ashtar was the commander in chief of the forces of the Commander of the Faithful, ‘Ali (as). One day Malik was passing through the market in Kufah. He was wearing coarse shirt and a turban made of the same material. Some men in the market saw Malik, made fun of him and threw a bullet at him to disrespect him. Malik passed by and did not pay attention. The other man was asked, “Woe be to you! Do you know who you have thrown at?”
He replied, “No.”
He was told, “That was Malik, the companion of the Commander of the Faithful (as).”
The man started trembling. He went after Malik to ask him for forgiveness. He found that Malik had entered a mosque and was praying. When Malik started to leave, the man threw himself at his feet and started kissing them. Malik asked him, “What is this?”
The man answered, “I ask you to excuse me for what I did.”
Malik responded, “There is no problem. I swear by God! I did not enter the mosque but to ask for your forgiveness (from Allah).”79
The effect of Qur’anic training on Malik was that the pride of high position did not take away from him the modesty of a believing servant to the Ever-Living, the Self-Subsisting, the Mighty and High. He paid back the one who disrespected him, who was in a predicament of not knowing what is going to happen to him, with the best gift. Malik had interceded to Allah, the Exalted, and sought forgiveness for him.
Such training eliminated the ethnic differences that were firmly embedded in the souls. Among these was the ethnic prejudice between the Arabs and the Persians etc. When some objected to Salman the Persian and his likes sitting in the gathering of the Prophet (S) next to Arab tribal personalities, and wanted the Prophet to have a separate sitting with them, he answered them with the Word of the Exalted: And withhold yourself with those who call on their Lord morning and evening desiring His goodwill, and let not your eyes pass from them, desiring the beauties of this world's life; and do not follow him whose heart We have made unmindful to Our remembrance, and he follows his low desires and his case is one in which due bounds are exceeded.80
Thus, Salman became the ruler of al-Mada’in. His salary was five thousand. Whenever he was given his salary, he would give it in charity. He used to eat food made by his own hands. He had one garment which he would lie down upon and then he would also cover himself with it.81
Likewise, the Qur’an eliminated differences based on race and colour to such an extent that Bilal, the black slave, became the special caller for prayer for the Prophet (S) and his close companion. When some of the Quraysh objected, saying: Could Muhammad not find someone other than this black crow as a caller for prayer?82 The response of the Prophet (S) to them was the Word of the Exalted: O you men! surely We have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honorable of you with Allah is the one among you most careful (of his duty); surely Allah is Knowing, Aware.83
The example of the Qur’an is of a tree, the roots of which are knowledge and recognition. Its trunk is the faith in God and the Return. Its branches are commendable talents and good manners. Its flowers are piety and god-fearingness. Its fruits are wise words and admirable actions.
Have you not considered how Allah sets forth a parable of a good word (being) like a good tree, whose root is firm and whose branches are in heaven, yielding its fruit in every season by the permission of its Lord?84
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With this education and this training of the Qur’an, the tree of humanity gave fruit with the work of the Prophet (S). He presented the best unique fruit to mankind in the shape of ‘Ali ibn Abu Talib (as).
It would be adequate to mention a few lines from his infinite intellectual and practical virtues: Because of his decency, he did not illustrate his knowledge and understanding in the lifetime of the Prophet (S). Hence, he was a moon under the shadow of a sun.
After the Prophet, he faced circumstances where he was covered by suppression and was prohibited to give rays of his light to the people.
Then, in the almost five years during which he ruled, he was faced with difficult battles: the battles of Jamal, Siffin and Nihrawan. However, during this short period, when he was given a cushion to rest and speak, his speech was better than the words of all creation, only below the words of the Creator. This statement is according to the expression by a Sunni writer, Ibn Abu al-Hadid.85
Whoever pays attention to the facts of his first sermon in Nahj al-Balaghah regarding the recognition of Allah, the Exalted will see that ‘Ali (as) is an ocean encompassing intellectual and practical wisdom. Another example is in the subtleties of the sermon where he describes pious, personal governing and the letter he writes to Malik al-Ashtar explaining the principles of administration and the political system. One should bear in mind that these three masterpieces are only drops from the ocean full of waves, striking with knowledge, recognition, articulation and eloquence.
When he went forward in battle, history has not witnessed more courageous than him. He used to wear armour that did not cover the back.86 In one night alone, he fought till morning and the people counted 523 proclamations of Allahu Akbar. With each recitation of Allahu Akbar, he would kill an enemy of Allah.87
In the same night, known as laylat al-Harir, he stood between the two armies and prayed his nightly prayers. He performed the rituals of service to his Lord. He commanded that his praying mat be spread between the two sides, and he entered the prayer before his Lord unconcerned about the shooting of arrows in front of him and on his sides, until he completed his supererogatory prayers.88 Even in battle, he continued to worship Allah as any other time.
When the Muslims were under attack in a battle and were escaping from fighting with the heroic warriors like ‘Amr ibn ‘Abd Wudd, he would go forward saying: I will take him on, O Messenger of Allah! He advanced to him with firm steps and a heart connected to Allah. He did not take long before hitting a Hashimite stroke that fell him to the ground.
Thus, on that day, the Prophet (S) announced: The battle of ‘Ali ibn Abu Talib with ‘Amr ibn ‘Abd Wudd on the day of Trenches is better than all of the actions of my Ummah upto the Day of Judgment.89
At Khaybar, the Muslims were frightened from the Jews and they were beaten by the deadly arrows of the guards from their strong castle. They were terrified by the dread of the famous Jewish riders, like Marhab, until ‘Ali (as) came forward and persisted in his attack to the top of the hill all alone, while facing the flood of arrows and stones from the guards of the fort.
He fought until he reached the gate of the fort and unrolled it. Marhab came to combat him, so ‘Ali (as) cut him in two halves. After killing Marhab, he killed another seventy horsemen. He proclaimed Allahu Akbar, announcing the victory. The Muslims thus came and joined him. The Muslims and Jews alike were stunned by his battle.90
This warrior, from whom the flanks of the fighters quivered with fear, had combined courageousness with fear of Allah. When he used to prepare for the prayer, his colour would change and his body would start to shiver. When they asked him the reason for that, he replied: The time has come for the trust, which Allah, the Exalted, presented to the heavens, the Earth and the mountains and they refused to take the burden, whilst man took it…91
This warrior, due to whose strength in the battlefields, the soldiers tremble; when night prevails, he is completely restless and cries: O vicious world! Be away from me, why do you come in front of me like this? Do you want to allure me? Allah forbid that I should be allured and tempted by you and your pleasures. It is not possible. Go and try your allurements on somebody else. I do not desire to own you and do not want to have you. I have forsaken you thrice. It is like divorcing a woman thrice after which act she cannot be taken back as a wife…Sad is the plight of those who want to acquire you. They do not provide for the Hereafter. They have to pass through a long journey over a very difficult road towards a set destination.92
Once a Bedouin begged from him; therefore, he ordered one thousand coins for him. The representative asked, “From gold or silver?” Thus, he (as) responded: They are both stones for me. Give the Bedouin more beneficial of the two.93
In which nation or people have you seen courage combined with generosity in the battlefield? As an infidel said to him, “O son of Abu Talib, grant me your sword.” Thus, he threw it to him. Hence, the infidel asked, “Amazing, O son of Abu Talib! In such a time, you gave me your sword?”
Thus, he replied: O man! You spread your hand with a request before me and it is not generosity to reject the asking.
The disbelieving man threw himself to the ground and said, “This is the practice of the religious.” Then he kissed his feet and professed Islam.94
Ibn al-Zubayr said to him, “I have found in the accounts of my father that your father owed him eighty thousand dirhams.”
Thus, he replied: Indeed, your father is truthful. So he paid him the amount.
Ibn al-Zubayr then came to him and said, “I made a mistake in what I said. It was my father who owed your father that amount.”
The Imam (as) answered: I forgive your father the amount and what I gave you is yours from me.95
Has the world seen a ruler whose government extends from Egypt to Khurasan, that if he sees a woman carrying a waterskin, he takes it from her and carries it to her house? Then when morning came, he went to provide for them. He cooked food for them and fed the children. When the woman recognised him, she asked him to excuse her. Thus, he responded: In fact, I am embarrassed from you, O servant woman of Allah!96
Once, ‘Ali (as) accompanied his slave to the market. He was the caliph at the time. He bought two shirts and made the slave wear the better of the two wjile he wore the other himself. He wanted to please the young man, as he desired the better one.97
Who has seen a ruler, who has treasures of gold and silver under him, saying: By Allah, I have been putting patches in my shirts so much that now I feel shy of its tailor.98
Whenever he finished distributing the spoils, he would pray two cycles of prayers and would say: Praise be to Allah, who took me out of it the same as I had entered it.99
During his reign, he (as) presented his own sword for sale in the market and said: By Allah, even if I had the price of a loincloth then I would not have sold this.100
Whenever he was afflicted with a calamity, he would pray a thousand cycles [rak’at] of prayer, give charity to sixty poor people and fast for three days.
He had freed one thousand slaves with the hard work of his own hands. When he parted this world, he had a loan of eight hundred thousand dirhams.101
The night before he was struck with the sword, he went to the house of his daughter to break the fast with her. This dinner table of the ruler of an extensive country did not have more than two breads made from barley. O my daughter! Are you presenting your father with two condiments in one plate? Thus, he opened his fast with bread and salt, and did not even touch the milk. This manner was so that his dinner table is not more colourful than that of his subjects.102
Where will you see a ruler in history, who governs a country that extends from Khurasan to Egypt, abiding by a code of conduct for himself, his officials and the ones under his guardianship? The example of that is recorded in his letter to ‘Uthman ibn Hunayf, the governor of Basra. He wrote this letter when a report was made to him about the governor accepting the invitation of someone wealthy: Ibn Hunayf! I have received information that a person of Basra invited you to a dinner and you immediately accepted the invitation. I have also heard that very sumptuous meals were served there! Finest varieties of viands were placed before you in large plates and you enjoyed them. I am sorry to hear the news. I never expected that you would accept the invitation of a person who invites big officers and rich people and from whose doors poor persons and hungry paupers are turned away rudely.
Look carefully into the things which you eat. If there is even a shade of their being obtained unlawfully then throw them away, only eat those things about which you are perfectly certain that they are obtained by honest means.
You must know Ibn Hunayf, that for everyone who follows a religion there is a leader and a guide from whom the follower learns the canons of that religion and the ways of leading a pious life. Now look to your Imam (Imam Ali (as) meant himself). In this world he has satisfied himself with two old, torn and coarse garments and two pieces of bread (one in the morning and one in the evening).
I know that to adopt such a hard way of life is beyond you but at least try to be pious. Try to follow me and be my companion in virtue, piety and simple living. I swear by Allah that from this world I have neither amassed gold, nor have I gathered wealth and possessions, nor have I changed these coarse and old garments of mine with even an ordinary raiment from your treasury (nor did I gain control of any land even as little as a hand-span. I did not take anything from it like the aliment of a female donkey)…
If I had so wanted I could have very easily found ways and means to provide for myself the purest honey, the best variety of wheat and the finest silk clothes that could be woven. But it is not possible for inordinate cravings to overcome me and it is not possible that greediness persuades me to acquire the best provisions when in Hijaz and Yemen there may be people who have no hope of obtaining a piece of bread and who have never satisfied their hunger fully…103
Indeed, the Islamic state manifests itself in the mirror of the existence of the ruler, the centre of which was Kufa. However, the possibility that someone in Hijaz or Yemen may be hungry stopped him from extending his hand toward delicious food. Neither did he (as) change his coarse and old garments with even ordinary raiment from the treasury, nor did he (as) gain control of any land even as little as a hand-span. That is how his food, dress and house were in this world. His intention was that he should not have a better living standard than the poorest subjects.
The Imam (as) implemented justice in his government such that when he saw his armour with a Jewish person, he (as) said to him: This is my armour that dropped from the back of my camel.
The Jewish man replied, “This is my armour and is in my possession. If you disagree, then a Muslim judge will decide between us.”
They thus went to Shurayh. When he saw ‘Ali (as) coming, he came down from his place and made ‘Ali (as) sit in his place. Then ‘Ali said: If a Muslim had disputed with me, then I would have sat in a similar position as him… He then said to the Jewish man: Take the armour!
The Jewish man responded, “the Commander of the Faithful came with me to a Muslim judge, the judge passed a ruling and he accepted it! O Commander of the Faithful! You are, by Allah, telling the truth that your armour dropped from the back of your camel. I picked it up. I bear witness that there is no god but Allah and Muhammad is the Messenger of Allah.”
Thus, ‘Ali (as) granted it to him and gave him seven hundred coins. He was killed during the battle of Siffin (from ‘Ali’s side).104
When the news reached him that a non-Muslim woman living under the protection of Islam had her anklet robbed from her, he could not tolerate this oppression and breaking of the law and said: Even if a Muslim dies of grief after all this he is not to be blamed; rather, there is justification for him before me.105
Once, he saw an elderly man begging in the street, so he asked: What is this?
The people replied, “O Commander of the Faithful, he is a Christian.”
Thus, he responded: You used him when he was young and now that he is old and incapable, you have left him! Pay his expenses from the treasury [bayt al-mal].106
In observing the rights of the creation, even if the seven heavens and whatever is in between them were given to him, he would not deny an ant the shell of a barely grain.107
And in observing the rights of the Creator, he said: O God, I have not served You in yearning for Your Paradise, nor for the fear of Your Hell-fire. However, I found You to be worthy of service, thus, I served You.108
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This is how the Messenger of Allah (S) trained ‘Ali (as) and when he was pleased with his training, he said about him: Allah educated me and I educated ‘Ali.109
With this training, he was able to present the perfect human model to mankind, who combined strength in the battlefield with a soft heart that causes a flood of tears on his cheeks when he sees a deprived orphan.
He was able to elevate humanity to the level where it was free from the imprisonments of all the limitations of worldly interests and all unlimited interests of the hereafter. He devoted himself to the service of the Lord of the Worlds.
This sincerity was not due to personal interests, but it was because he believed that his Lord was worthy of worship. Therefore, he worshipped Him.
The Prophet (S) combined freedom and worship in the personality of his student, which is the ultimate aim of the human creation and the creation of the universe. He destroyed his personal pleasure and anger for the pleasure and anger of his Creator so much so that he abstained from becoming pleased or angry (for personal reasons).
We witness this in the night of migration of the Prophet (S), when he slept in the bed of the Prophet and the Prophet left for Medina. It can also be seen on the Day of the Battle of Trenches, when the Prophet (S) is reported to have said that ‘Ali’s one stroke equals the actions of all man and jinn.110
He, who worked in the arid land of the Arabian Peninsula for a short period in those difficult circumstances, caused his nation to rise. He planted the tree of humanity that resulted in the best fruit in the shape of ‘Ali (as), which he gifted to humanity. Is it not the right of such a man (S) to claim that he is the leading gardener for humanity?
Is there anyone in the world who has an education and training better than that of ‘Ali, the Commander of the Faithful (as)?
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Despite the miracles of the Prophet (S), which cannot be described in this book, do justice and fairness not require the one without evil desire and prejudice to believe in the Prophethood and religion of this Messenger? Should they not believe in him, who has been able to bring humanity to this intellectual and practical training, as mentioned briefly, which is the objective of the perfection of humanity?
What human intellect and nature demand of religion cannot be found but in this religion and path. A better personal and social education and training for mankind cannot be found. Thus, is there any religion better than Islam to become the final religion and its Messenger to be the Last Messenger (S)?
Such is the faith in the Prophet of Islam being the Last Messenger and for his laws to be eternal.
Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Last of the prophets; and Allah is cognisant of all things.111
Notes:
74. Holy Qur’an, 4: 82.
75. Holy Qur’an, 2: 255.
76. Al-Kafi: vol. 2, pp 162, ch. Goodness with Parents, hadith no. 18.
77. Mu’jam al-Buldan: vol. 4, pp 263.
78. Al-Kafi: vol. 2, pp 262.
79. Bihar al-Anwar: vol. 42, pp 157, hadith no. 25; Tanbih al-Khawatir known as Majmu’at Waram: vol. 1, pp 2.
80. Holy Qur’an, 18: 28; Majma’ al-Bayan: vol. 6, pp 337.
81. Bihar al-Anwar: vol. 22, pp 391.
82. Majma’ al-Bayan: vol. 9, pp 226, under the commentary of this verse.
83. Holy Qur’an, 49: 13.
84. Holy Qur’an, 14: 24-5.
85. Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 1, pp 24.
86. Manaqib Al Abu Talib: vol. 2, pp 84.
87. Ibid: vol. 2, pp 83.
88. Ibid: vol. 2, pp 123; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 1, pp 27.
89. Kashf al-Ghummah: vol. 1, pp 150, the discussion that he is the best of the companions; Al-Sirat al-Mustaqim: vol. 2, pp 72; Al-Khisal: pp 579, ch. 70, hadith no. 1; Al-Tara’if: pp 60; Sharh al-Akhbar: vol. 1, pp 300, and other Shi’ites sources.
Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 32; Tarikh Baghdad: vol. 13, pp 19; Al-Manaqib: pp 107; Kanz al-’Ummal: vol. 11, pp 623; Shawahid al-Tanzil: vol. 2, pp 14; Yanabi’ al-Mawaddah: vol. 1, pp 282 and pp 412, and other Sunni sources.
90. Manaqib Al Abu Talib: vol. 2, pp 293 & 294; and with slight difference in Al-Isabah: vol. 4, pp 466.
91. Manaqib Al Abu Talib: vol. 2, pp 124.
92. Nahj al-Balaghah: Saying: No. 77; Khasa’is al-A’immah: pp 71; Rawdat al-Wa’izin: pp 441; Nazm Durar al-Simtayn: pp 135; Hilyat al-Awliya’: vol. 1, pp 85, Subal al-Huda wa-al-Rashad: vol. 11, pp 300; Yanabi’ al-Mawadda: vol. 1, pp 438; and other Shi’ah and Sunni sources.
93. Manaqib Al Abu Talib: vol. 2, pp 118.
94. Ibid: vol. 2, pp 87.
95. Manaqib Al Abu Talib: vol. 2, pp 118.
96. Ibid: vol. 2, pp 115.
97. Ibid: vol. 2, pp 97.
98. Nahj al-Balaghah: sermon no. 160.
99. Manaqib Al Abu Talib: vol. 2, pp 95; Ansab al-Ashraf: pp 134.
100. Kashf al-Muhajjah: pp 124; Manaqib Amir al-Muminin (A): vol. 2, pp 55; Manaqib Al Abu Talib: vol. 2, pp 97; and other Shi’ah sources.
Dhakha’ir al-’Uqba: pp 107; Musannaf Ibn Abu Shaybah: vol. 8, pp 157; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 2, pp 200; Al-Tabaqat al-Kubra: vol. 6, pp 238; and other Sunni sources.
101. Kashf al-Muhajjah: pp 125, sec. 141.
102. Bihar al-Anwar: vol. 42, pp 276.
103. Nahj al-Balaghah: letter no. 45.
104. Hilyat al-Awliya’: vol. 4, pp 139; and with little difference in Al-Sunan al-Kubra by Al-Bayhaqi: vol. 10, pp 136; Lisan al-Mizan: vol. 2, pp 342; Subul al-Salam: vol. 4, pp 125; and other Sunni sources.
And with little difference in Manaqib Al Abu Talib: vol. 1, pp 373, vol. 8, pp 149; and other Shi’ah sources.
105. Al-Kafi: vol. 5, pp 5, hadith no. 6; Nahj al-Balaghah: sermon no. 27.
106. Tahdhib al-Ahkam: vol. 6, pp 292.
107. Nahj al-Balaghah: sermon no. 224.
108. ‘Awali al-Li’ali: vol. 1, pp 404.
109. Makarim al-Akhlaq: pp 17.
110. ‘Awali al-Li’ali: vol. 4, pp 86; Mashariq al-Anwar: pp 312; also refer to page no. 110 of this Book.
111. Holy Qur’an, 33: 40.
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