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Hadith al-Ghamama


Hadith al-Ghamāma (Arabic: حدیث الغمامة) is a report concerning the miracles of Imam Ali (a) and a description of his visionary journey, along with some of his close companions, to Mount Qaf by riding on pieces of clouds. Some have classified this Hadith among the "difficult" (mushkil) and "strange" (gharib) reports, while others consider it one of the most extraordinary mystical (gnostic) hadiths of the Shi'a.

Some Shi'a researchers have regarded Hadith al-Ghamama as weak due to it being mursal (hurried/disconnected), marfu' (elevated), its absence in reliable primary sources, its narration in unknown or rare books, and the strangeness of its content. Despite the opinion of these hadith scholars, this narration has been deemed credible by certain commentators with philosophical and mystical inclinations, such as Qadi Sa'id Qummi.

Hadith al-Ghamama has been the subject of attention and reflection among Imami philosophers and mystics within the context of Sufism and Shi'i Gnosis; as such, multiple mystical commentaries have been written about it. According to the esoteric Shi'i interpretations of Hadith al-Ghamama, it is said that this hadith recounts the initiation into the "Gnosis of the Imam" (knowledge of the rank of the Imam and Imamate) as the secret of Shi'i mysticism, in which the Imam appears as the manifestation of the Perfect Man.

Status and Characteristics

Hadith al-Ghamama is considered one of the miracles of Imam Ali (a)[1] and a description of the visionary journey of the Imam (a) and some of his elite companions to Mount Qaf.[2] This hadith is also known by other names such as al-Ghamam,[3] Bisat,[4] Sahaba,[5] and Qaf.[6] Hadith al-Ghamama is a lengthy hadith[7] which, due to the presence of extraordinary events within it,[8] has been called "difficult"[9] and "strange".[10] According to some researchers, the strangeness of this hadith caused some of its commentators to advise readers to avoid denying such reports by acknowledging the high status and striking miracles of the Imams (a).[11] This narration is said to share common themes with other "strange" reports such as Khutbat al-Bayan[12] and the narration of the Green Island.[13] Some have considered this report as evidence of the Imams' (a) knowledge of the Divine Names and Attributes[14] and proof of their ability to traverse space (Tayy al-Ard) and time (Tayy al-Zaman) through the blessing of the Greatest Name.[15]

Although Hadith al-Ghamama is considered weak from a traditionalistic perspective by some Shi'a researchers,[16] it has been profoundly attended to and contemplated by Imami philosophers and mystics in Shi'i gnosis;[17] such that the existence of numerous mystical commentaries on it has been mentioned.[18] Henry Corbin, the French scholar of Shi'ism, believes this hadith is one of the most extraordinary mystical hadiths of the Shi'a[19] and a valid mystical allegory.[20] He sees the sign of this importance in the fact that a profound philosopher like Qadi Sa'id Qummi[21] considered it to contain lofty secrets, subtle illuminations and provided a commentary for it.[22]

In the context of esoteric Shi'i interpretations of Hadith al-Ghamama, it is said that this hadith recounts a spiritual initiation[23] into the gnosis of the Imam (knowledge of the rank of the Imam and Imamate) as the secret of Shi'i mysticism, wherein the Imam appears as the manifestation of the Perfect Man.[24] Corbin considers this narration a kind of phenomenology of visionary experience for perceiving the world of Malakut[25] and an indicator of the possibility for the close companions of the Infallible Imam to temporarily access the world of Malakut.[26] According to Corbin, the forms and events occurring in this narration are the celestial(malakuti) or imaginal (mithali) aspects of the realities of the sensible world.[27] In the field of comparative mysticism Corbin also used the report of Ghamama to provide a comparative interpretation between Shi'i esoteric knowledge and the philosophical and mystical teachings of Ancient Greece,[28] Ancient Iran,[29] Judaism[30] and Christianity.[31]

Relationship with Hadith al-Bisat and Sources

Some commentators and researchers have considered Hadith al-Ghamama to be the same as Hadith al-Bisat;[32] however, it has been stated that these two hadiths are different from each other.[33] Hadith al-Bisat is a report that, although sharing some elements with Hadith al-Ghamama such as temporal and spatial traversal, differs in its narrator, content, and the sequence of events.[34] According to Henry Corbin, Hadith al-Bisat deals with how Imam Ali (a) and his companions went to the People of the Cave, whereas Hadith al-Ghamama recounts a visionary journey to Mount Qaf.[35]

According to some researchers, Hadith al-Ghamama appears in two sources from after the 7th century AH:[36] First, al-Majmuʿ al-raʾiq min azhar al-hadaʾiq (authored in 703 AH) by Hibat Allah b. Hasan Musawi, who narrated this report in a marfu' manner from Salman al-Farsi;[37] Second, al-Muhtadar by Hasan b. Sulayman al-Hilli (d. after 802 AH), who narrated it from an unknown book[38] titled Manhaj al-tahqiq ila sawaʾ al-turuq.[39] Allama Majlisi, in a chapter titled "That the Clouds Were Subservient to Them and the Means Were Made Easy for Them,"[40] cited the text of the Ghamama report from the book al-Muhtadar without any explanation or commentary regarding its sources.[41]

Reliability

Some hadith researchers have considered Hadith al-Ghamama weak due to it being mursal in al-Muhtadar,[42] marfu' in al-Majmuʿ al-raʾiq,[43] its absence in reliable primary sources,[44] its narration in unknown books,[45] and the strangeness of its contents.[46]

Despite the weakening of the Ghamama report by a group of hadith scholars, it has been regarded as reliable by certain commentators with philosophical and mystical inclinations; for instance, Qadi Sa'id Qummi considered this hadith to be a mustafid (extensively narrated) report that does not require investigation into its chain of transmission or biographical evaluation, just as such a task is not necessary for the Sahifa al-Sajjadiyya.[47] According to Qadi Sa'id, the Ghamama report has been included by most Shi'a scholars with reliable chains in many of their books; such that Shaykh al-Saduq included it in his famous book al-Majmūʿ al-rāʾiq.[48] These views of Qadi Sa'id have been repeated by some other Shi'a scholars and have served as a basis for the reliability of Hadith al-Ghamama.[49] Corbin also supported Qadi Sa'id Qummi's views: in his opinion, historical criticism (hadith criticism) of this visionary narration and similar hadiths is irrelevant, as this event did not occur in the ordinary context of chronological time.[50] According to him, if we discuss this narration in the style of hadith scholars, nothing remains but a shell of its deep malakuti realities.[51]

Qadi Sa'id Qummi's views on the reliability of the Ghamama narration have been criticized; for example, Sayyid Muhammad Ali Rawdati, the Shi'a biographer and bibliographer, considered his claim regarding the report being mustafid and its narration in most Shi'a books with reliable chains to be "containing several types of exaggeration."[52] Attributing the book al-Majmūʿ al-rāʾiq to Shaykh al-Saduq was also deemed incorrect by Rawdati;[53] the attribution of this book to Shaykh al-Saduq has been rejected by scholars like Shaykh al-Hurr al-Amili,[54] the author of Riyad al-ulama',[55] and al-Muhaddith al-Nuri.[56]

Some Shi'a scholars, while acknowledging the weakness of the chain and the strangeness of the content of Hadith al-Ghamama, did not reject it; for instance, Allama Majlisi, despite not finding this narration in reliable sources, did not reject it and left its knowledge to the Imams (a) themselves.[57]

Mystical Account of the Content

Henry Corbin, relying on the mystical commentaries of the Ghamama narration, especially the commentary of Qadi Sa'id Qummi, provided a mystical account of this report.[58] According to his account, this hadith is a description of a mysterious[59] and visionary journey to Mount Qaf.[60] The story begins, according to him, when six of Imam Ali (a)'s companions were engaged in a spiritual conversation with the Imam (a) in his house.[61] At the request of Imam al-Hasan (a), Imam Ali (a) takes his close companions on a journey riding on pieces of clouds; a journey that begins from the malakut (inner realm) of plants and, after passing through the malakut of animals, reaches the malakut of humans.[62]

The most important part of the Ghamama narration according to Corbin is when Imam al-Hasan (a) asks his father that Solomon (a) attained a kingdom that was not suitable for any other human and God gave him that kingdom; do you possess anything from the kingdom of Solomon (a).[63] In response, Imam Ali (a), with his divine power, arranges a celestial traversal without movement in time and space for his companions, which ends at the summit of the internal and external Mount Qaf, where the laws of chronological time are abolished and the wayfarers become acquainted with the realities of the unseen world, far from the perception of ordinary humans.[64]

According to Corbin, in Hadith al-Ghamama, the total traversal of Imam Ali's (a) companions with him in the celestial time and space[65] consists of five stages, and when the Imam's (a) companions return from this spiritual journey, they have become "people of Malakut";[66] for this reason, Qadi Sa'id says at the end of his commentary: I have explained all these matters as much as possible so that you too may take your place on the celestial cloud beside the companions of the Imam (a) and ascend to the Malakut.[67]

Commentaries and Translations

In some bibliographical sources, numerous Persian commentaries[68] and translations in poetry[69] and prose[70] have been mentioned for Hadith al-Ghamama. Some researchers have stated that the importance of commentaries written as monographs on certain famous narrations, such as Hadith al-Ghamama and Hadith al-Haqiqa, lies in the fact that the theories of Shi'a scholars regarding the hadiths are contained within these commentaries; theories in various fields such as Kalam, philosophy, and gnosis.[71] Among the famous commentaries of Hadith al-Ghamama, the commentary of Qadi Sa'id Qummi[72] and the commentary of Fakhr al-Din Mawara' al-Nahri Turkistani[73] have been mentioned.

Commentary of Qadi Sa'id Qummi

The literary, mystical, and aesthetic[74] commentary of Qadi Sa'id Qummi on Hadith al-Ghamama has been described as a very important[75] and extensive[76] work. Qadi Sa'id recorded the time of authoring his commentary as the year 1099 AH in Isfahan.[77] According to Corbin, Qadi Sa'id's commentary is a type of explanation based on the concept of Wilaya in Theoretical Gnosis and Transcendent Philosophy.[78] According to him, Qadi Sa'id, in addition to using the hadiths of the Ahl al-Bayt (a) and literary books, frequently cited the views of Ibn Arabi with veneration and used the poetry of Mawlawi in the margins of his commentary.[79] According to Rawdati, Qadi Sa'id's commentary is an explanation of a strange hadith in a taste far from the conventional.[80]

Henry Corbin dedicated a major part of the fourth volume of his book En Islam Iranien to explaining Hadith al-Ghamama from the perspective of Qadi Sa'id Qummi.[81] According to Corbin, the main key to Qadi Sa'id's commentary is a kind of investigation into the philosophy of celestial time.[82] According to him, Qadi Sa'id provided a philosophical and mystical interpretation for most of the expressions in this narration; for example, he considered the yellow color of Imam Ali's (a) crown to be a sign of his proximity to the higher world.[83] Corbin considered the importance of Qadi Sa'id's commentary to be that it can provide the foundations for explaining all stories of this kind.[84] Corbin considers the theorization of the philosophers of the Philosophical School of Isfahan, including Qadi Sa'id, regarding Hadith al-Ghamama as an effort to understand events that are neither historical nor mythical, but rather a type of mystical allegory;[85] he considered the existence of such an approach among them as a door to entering the philosophical and spiritual dialogues of the modern age.[86]

Commentary of Fakhr al-Din Mawara' al-Nahri Turkistani

This is another commentary on Hadith al-Ghamama written by Fakhr al-Din Mawara' al-Nahri Turkistani, one of the scholars who became a Mustabsir (one who found the truth) during the Safavid era.[87] He wrote this commentary in Qom[88] at the suggestion of Murtada-Quli Khan, the governor of Ardabil, and dedicated it to Shah Abbas II Safavi.[89] It is said that in this commentary, he cited the said hadith part by part in Arabic and explained it in Persian.[90]

Notes

  1. ↑ Ṣadrāʾī Khūyī, Fihristigān-i nuskhihā-yi khaṭṭī, 1384 Sh, vol. 4, p. 309.
  2. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 380.
  3. ↑ Āghā Buzurg Ṭihrānī, al-Dharīʿa, 1403 AH, vol. 13, p. 190.
  4. ↑ Āghā Buzurg Ṭihrānī, al-Dharīʿa, 1403 AH, vol. 13, p. 204; Rawḍātī, "Pīrāmūn-i aḥwāl wa āthār-i Muḥammad Saʿīd Qāḍī wa Muḥammad Saʿīd Ḥakīm", p. 50.
  5. ↑ Rawḍātī, "Pīrāmūn-i aḥwāl wa āthār-i Muḥammad Saʿīd Qāḍī wa Muḥammad Saʿīd Ḥakīm", p. 50.
  6. ↑ Ṣadrāʾī Khūyī, Fihristigān-i nuskhihā-yi khaṭṭī, 1384 Sh, vol. 4, p. 19.
  7. ↑ Āghā Buzurg Ṭihrānī, al-Dharīʿa, 1403 AH, vol. 13, p. 190; Rawḍātī, "Pīrāmūn-i aḥwāl wa āthār-i Muḥammad Saʿīd Qāḍī wa Muḥammad Saʿīd Ḥakīm", p. 50.
  8. ↑ Fayḍ Kāshānī, ʿIlm al-yaqīn, 1418 AH, vol. 1, p. 350.
  9. ↑ Rawḍātī, "Pīrāmūn-i aḥwāl wa āthār-i Muḥammad Saʿīd Qāḍī wa Muḥammad Saʿīd Ḥakīm", p. 50.
  10. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 27, p. 40; Rawḍātī, "Pīrāmūn-i aḥwāl wa āthār-i Muḥammad Saʿīd Qāḍī wa Muḥammad Saʿīd Ḥakīm", p. 50.
  11. ↑ Rawḍātī, "Pīrāmūn-i aḥwāl wa āthār-i Muḥammad Saʿīd Qāḍī wa Muḥammad Saʿīd Ḥakīm", p. 54.
  12. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 401.
  13. ↑ Fayḍ Kāshānī, ʿIlm al-yaqīn, 1418 AH, vol. 1, p. 350.
  14. ↑ Hamadānī, Baḥr al-maʿārif, 1429 AH, vol. 2, p. 531.
  15. ↑ Mullā Āqā Darbandī, Khazāʾin al-aḥkām, Qom, vol. 1, p. 19; Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 382.
  16. ↑ Fayḍ Kāshānī, ʿIlm al-yaqīn, 1418 AH, vol. 1, p. 350 (footnote).
  17. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 154.
  18. ↑ Āghā Buzurg Ṭihrānī, al-Dharīʿa, 1403 AH, vol. 13, p. 204.
  19. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, pp. 376-377.
  20. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, pp. 376-377.
  21. ↑ Qāḍī Saʿīd Qummī, Sharḥ Ḥadīth al-Bisāṭ aw Ḥadīth al-Ghamāma, 1381 Sh, p. 60.
  22. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, pp. 376-377.
  23. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 445; Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 379.
  24. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 431.
  25. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 379.
  26. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 376; Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 379.
  27. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 379.
  28. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 414.
  29. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 427.
  30. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 443.
  31. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, pp. 417-418; Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 461.
  32. ↑ For example see: Āghā Buzurg Ṭihrānī, al-Dharīʿa, 1403 AH, vol. 13, p. 190.
  33. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 380.
  34. ↑ Jalālī and Ṣādiqī, "Arziyābī-yi Ḥadīth al-Bisāṭ", p. 154.
  35. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 380.
  36. ↑ For example see: Rawḍātī, "Pīrāmūn-i aḥwāl wa āthār-i Muḥammad Saʿīd Qāḍī wa Muḥammad Saʿīd Ḥakīm", pp. 50-51.
  37. ↑ Mūsawī, al-Majmūʿ al-rāʾiq, 1417 AH, vol. 2, p. 327.
  38. ↑ Āghā Buzurg Ṭihrānī, al-Dharīʿa, 1403 AH, vol. 23, p. 184.
  39. ↑ Ḥillī, al-Muḥtaḍar, 1424 AH, pp. 129-137.
  40. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 27, pp. 33-40.
  41. ↑ Rawḍātī, "Pīrāmūn-i aḥwāl wa āthār-i Muḥammad Saʿīd Qāḍī wa Muḥammad Saʿīd Ḥakīm", p. 54.
  42. ↑ Majlisī, Biḥār al-anwār, 1403 AH, footnote, vol. 27, p. 33.
  43. ↑ Mūsawī, al-Majmūʿ al-rāʾiq, 1417 AH, vol. 2, p. 327.
  44. ↑ Fayḍ Kāshānī, ʿIlm al-yaqīn, 1418 AH, footnote, vol. 1, p. 350.
  45. ↑ Majlisī, Biḥār al-anwār, 1403 AH, footnote, vol. 27, p. 33.
  46. ↑ Fayḍ Kāshānī, ʿIlm al-yaqīn, 1418 AH, footnote, vol. 1, p. 350.
  47. ↑ Qāḍī Saʿīd Qummī, Sharḥ Ḥadīth al-Bisāṭ aw Ḥadīth al-Ghamāma, 1381 Sh, p. 89.
  48. ↑ Qāḍī Saʿīd Qummī, Sharḥ Ḥadīth al-Bisāṭ aw Ḥadīth al-Ghamāma, 1381 Sh, p. 89.
  49. ↑ For example see: Mullā Āqā Darbandī, Khazāʾin al-aḥkām, Qom, vol. 1, p. 19.
  50. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 446.
  51. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 446.
  52. ↑ Rawḍātī, "Pīrāmūn-i aḥwāl wa āthār-i Muḥammad Saʿīd Qāḍī wa Muḥammad Saʿīd Ḥakīm", p. 52.
  53. ↑ Rawḍātī, "Pīrāmūn-i aḥwāl wa āthār-i Muḥammad Saʿīd Qāḍī wa Muḥammad Saʿīd Ḥakīm", p. 52.
  54. ↑ Ḥurr al-ʿĀmilī, Amal al-āmil, vol. 2, p. 341. al-.
  55. ↑ Afandī, Riyāḍ al-ʿulamāʾ, 1401 AH, vol. 5, p. 305.
  56. ↑ Nūrī, Mustadrak al-wasāʾil, 1408 AH, vol. 5, p. 305.
  57. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 27, p. 40.
  58. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, pp. 377-465.
  59. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 381.
  60. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 380.
  61. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 390.
  62. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 381.
  63. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 381.
  64. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 382.
  65. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 382.
  66. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 382.
  67. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 382.
  68. ↑ Āghā Buzurg Ṭihrānī, al-Dharīʿa, 1403 AH, vol. 13, p. 204; Ṣadrāʾī Khūyī, Fihristigān-i nuskhihā-yi khaṭṭī, 1384 Sh, vol. 3, p. 64; Ṣadrāʾī Khūyī, Fihristigān-i nuskhihā-yi khaṭṭī, 1384 Sh, vol. 4, p. 311.
  69. ↑ Ṣadrāʾī Khūyī, Fihristigān-i nuskhihā-yi khaṭṭī, 1384 Sh, vol. 3, p. 171; Ṣadrāʾī Khūyī, Fihristigān-i nuskhihā-yi khaṭṭī, 1384 Sh, vol. 5, p. 396.
  70. ↑ Ṣadrāʾī Khūyī, Fihristigān-i nuskhihā-yi khaṭṭī, 1384 Sh, vol. 3, p. 64.
  71. ↑ Ṣadrāʾī Khūyī and Maḥmūdī, "Ḥadīth-i Shīʿa dar ʿarṣi-yi nuskhihā-yi khaṭṭī", pp. 22-23.
  72. ↑ Āghā Buzurg Ṭihrānī, al-Dharīʿa, 1403 AH, vol. 16, p. 340; Ṣadrāʾī Khūyī, Fihristigān-i nuskhihā-yi khaṭṭī, 1384 Sh, vol. 3, p. 171.
  73. ↑ Āghā Buzurg Ṭihrānī, al-Dharīʿa, 1403 AH, vol. 5, p. 433.
  74. ↑ Rawḍātī, "Pīrāmūn-i aḥwāl wa āthār-i Muḥammad Saʿīd Qāḍī wa Muḥammad Saʿīd Ḥakīm", p. 50.
  75. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 349.
  76. ↑ Āghā Buzurg Ṭihrānī, al-Dharīʿa, 1403 AH, vol. 13, p. 190.
  77. ↑ Qāḍī Saʿīd Qummī, Sharḥ Ḥadīth al-Bisāṭ aw Ḥadīth al-Ghamāma, 1381 Sh, p. 61.
  78. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 390.
  79. ↑ Rawḍātī, "Pīrāmūn-i aḥwāl wa āthār-i Muḥammad Saʿīd Qāḍī wa Muḥammad Saʿīd Ḥakīm", p. 52.
  80. ↑ Rawḍātī, "Pīrāmūn-i aḥwāl wa āthār-i Muḥammad Saʿīd Qāḍī wa Muḥammad Saʿīd Ḥakīm", p. 54.
  81. ↑ Corbin, En Islam Iranien, 1398 Sh, translator's introduction, vol. 4, part 1, p. 98.
  82. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 382.
  83. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 400.
  84. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 352.
  85. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, p. 154.
  86. ↑ Corbin, En Islam Iranien, 1398 Sh, vol. 4, part 1, pp. 154-155.
  87. ↑ Afandī, Riyāḍ al-ʿulamāʾ, 1401 AH, vol. 4, pp. 331-332.
  88. ↑ Afandī, Riyāḍ al-ʿulamāʾ, 1401 AH, vol. 4, pp. 331-332.
  89. ↑ Āghā Buzurg Ṭihrānī, al-Dharīʿa, 1403 AH, vol. 5, p. 433.
  90. ↑ Raʾīszāda, "Turkistānī, Fakhr al-Dīn", p. 148.

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