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Khasif al-Na'l Hadiths

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This article is about Khasif al-Na'l Hadiths. For For the epithet of the same name, see, see Khasif al-Na'l (epithet).
Khasif al-Na'l Hadiths
SubjectFighting of Imam Ali (a) with oppressors for the interpretation of the Quran, succession after the Prophet, and the superiority of the Imam over other sahaba.
Issued byProphet Muhammad (s)
Validity of the chain of transmissionMutawatir
Shi'a sourcesTafsir al-Qummi

• Al-Kafi • Tahdhib al-ahkam • al-Mustarshid fi imamat Ali b. Abi Talib

• al-Irshad
Sunni sourcesSunan al-Tirmidhi • Musnad Ahmad b. Hanbal


Khāṣif al-Naʿl Hadiths (Arabic: أحادیث خاصف النعل, meaning: Cobbler of the Sandal Hadiths) are sayings of Prophet Muhammad (s) expressing the status and virtues of Imam Ali (a), in which the Imam is referred to by the epithet Khasif al-Na'l because he was mending the Prophet's sandal at that moment. There are various narrations in this regard, all of which share the use of the epithet Khasif al-Na'l for Imam Ali (a).

Fighting oppressors for the interpretation (ta'wil) of the Qur'an is one of the themes of these narrations. The explicit designation (nass) of the Imamate of Imam Ali (a), his complete mastery of the science of the Quran's interpretation, and the Imam's righteousness in the wars during his caliphate are among the deductions made from the narration. In other Khasif al-Na'l narrations, the Prophet (s) introduced the Imam as the guide of the ummah and his successor.

These hadiths have been widely reflected in the sources of both Shi'a and Sunni schools, including some of the Four Books and the Six Sound Books (Sihah Sitta) of Sunnis. Scholars have considered some of these hadiths as Mustafid, Mutawatir, and Sahih (authentic).

Umm Salama, by recalling this hadith, asked Aisha to refrain from revolting against the Imam. Imam Ali (a) cited the Khasif al-Na'l hadiths in some of his speeches to prove his righteousness. These hadiths have been reflected in the poems of poets such as al-Sayyid al-Himyari.

Status and Importance

The Khasif al-Na'l Hadith or Hadiths are a collection of narrations from Prophet Muhammad (s) expressing the status and virtues of Imam Ali (a) such as Imamate and Caliphate, and fighting against polytheists and oppressors, in which he is referred to by the title Khasif al-Na'l while he was busy mending the Prophet's sandal.[1] The epithet Khasif al-Na'l for Imam Ali (a) is the common feature of these narrations.

The arabic word Khaṣf means gathering and joining things together,[2] and one who gathers pieces of a shoe and restores it to its original form is called Khasif al-Na'l.[3] Imam Ali's (a) act of mending the Prophet's sandal has been considered a sign of utmost humility[4] and disregard for the world, and a model for simple living.[5] The phrase Khasif al-Na'l, after being used by the Messenger of God (s),[6] has been counted as one of the special titles of Imam Ali (a).[7]

It is said that these narrations are among the texts proving the Imamate of the Imams (a)[8] and among the exclusive virtues of Imam Ali (a),[9] indicating his superiority over other Sahaba.[10] The Khasif al-Na'l narrations, despite referring to the Imam in the form of a description, have been considered explicit hadiths regarding the Imam's virtue[11] and clear and explicit texts on his Imamate and caliphate.[12] Some Shi'a and Sunni scholars have considered the importance of these hadiths equal to hadiths such as the Hadith al-Manzila and Hadith al-Ghadir regarding the virtues of Imam Ali (a).[13]

Authenticity of Hadiths

Sayyid Hashim al-Bahrani, a Shi'a scholar of the 11th/17th century, believes that the Khasif al-Na'l hadiths have been narrated with nine chains of transmission by Sunnis[14] and two chains by Shi'a.[15] Some believe that the Khasif al-Na'l hadiths appear extensively[16] in Shi'a and Sunni sources.[17] These hadiths are mentioned in some of the Four Books[18] and other early Shi'a sources,[19] and later sources have frequently addressed them.[20] In early Sunni sources such as Sunan al-Tirmidhi,[21] Sunan al-Nasa'i,[22] and Musnad Ahmad b. Hanbal,[23] some of these narrations are mentioned, and they have also been reflected in other Sunni sources.[24][25]

Al-Shaykh al-Mufid considered some Khasif al-Na'l hadiths to be authentic according to both Shi'a and Sunni schools.[26] Muqaddas Ardabili introduced this hadith as famous and reliable and wrote that no one has objected to the authenticity of these hadiths.[27] Some have written that there is consensus on the correctness and reliability of the chain of transmission of these narrations.[28] Some Shi'a scholars have said these narrations are Mustafid[29] and others have considered them Mutawatir.[30]

Al-Tirmidhī, a Sunni hadith scholar and one of the authors of the Sihah Sitta, quoting earlier scholars, considered the Khasif al-Na'l narration cited in his book to be Sahih.[31] Ganji Shafi'i, a Sunni hadith scholar, also considered its validity high, good, and authentic.[32]

Some Shi'a scholars have dedicated a chapter to the Khasif al-Na'l hadiths and have collected them from sources, including Sunni sources.[33]

Various Forms of the Hadith and Interpretations

The Khasif al-Na'l hadith has been mentioned with various expressions and themes in different places and times, which is said to indicate the repetition of this merit and also the emphasis on the virtue of Imam Ali (a).[34] Some of the hadiths are:

Narration of Fighting for the Interpretation of the Qur'an

In a part of the narrations, Khasif al-Na'l relates to a saying of the Prophet (s) who said among his companions: "...Indeed, among you is he who will fight for the interpretation (ta'wil) of the Qur'an as I fought for its revelation (tanzil). The people raised their heads for it, and among them were Abu Bakr and Umar. Abu Bakr said: Am I he? He said: No. Umar said: Am I he? He said: No, but the mender of the sandal (Khasif al-Na'l) - meaning Ali..."[35] [36]. Some of those present, said to be Abu Bakr and Umar, asked if they were that person. The Prophet answered them in the negative and identified him as the person mending the sandal. At that time, Imam Ali (a) was patching the Prophet's sandal.[37] A number of hadith scholars and exegetes believe that the Prophet (s) stated this hadith after the revelation of the Verse of Islah Dhat al-Bayn.[38]

Scholars have offered different interpretations of the hadith:

Proof of Imamate

Muqaddas Ardabili, a Shi'a jurist (d. 993/1585), considered this hadith to be an explicit text on the Imamate of Imam Ali (a).[39] According to him and others, comparing Imam Ali's (a) fight with the Prophet's (s) fight indicates the Imamate of Imam Ali[40] and is proof rejecting the Imamate of others.[41] However, some Sunni scholars such as al-Shafi'i and Ibn Taymiyya, despite considering this hadith authentic, did not accept its indication of Imam Ali's Imamate,[42] and al-Shafi'i considered the function of the hadith only to clarify how to fight oppressors.[43]

Complete Mastery of the Science of Quranic Interpretation

Some Shi'a scholars consider the narrations of Khasif al-Na'l's fight based on the interpretation of the Qur'an as proof of Imam Ali's (a) complete mastery of the Qur'an[44] and his possession of the science of interpretation.[45][46] Also, it is deduced from this narration that the Book of God does not suffice without an Imam, and the words of those who consider the Qur'an sufficient and reject the need for the Infallibles in explaining the verses are invalid.[47]

Righteousness of Imam Ali (a) in the Wars of His Time

A group of scholars have said that the Prophet's (s) statement is a prediction and proof of the righteousness of Imam Ali (a) in the wars he fought during his caliphate with the three groups of Nakithun, Qasitun, and Mariqun.[48] Some have considered this expression as a sign of the apostasy of the opponents who fought against the Imam.[49]

Narration of Fighting Polytheists

According to al-Hakim al-Nisaburi, a Shafi'i hadith scholar in the 4th/10th century, at the Treaty of Hudaybiyya, Suhayl b. 'Amr, along with several leaders of the polytheists, came to the Prophet (s) and stated one of the conditions of the treaty as follows: "If anyone from our people comes to you, return him to us." The Prophet (s) became upset at this and replied: "O group of Quraysh, desist from this request, or else God will send a man to you whose heart God has tested for Faith to strike your necks for the sake of God's religion." It was asked if that person was Abu Bakr or Umar. The Prophet (s) said: "No, he is the one who is mending my sandal." At this time, people saw Imam Ali (a) busy mending the Prophet's sandal.[50] [51]

Sayyid Hashim al-Bahrani considered this narration regarding the threat to the Thaqif tribe,[52] and al-Nasa'i considered it regarding the threat to "Banu Wali'a", a tribe in Kinda or Hadramaut.[53]

Proof of Imam Ali's Imamate

A number of scholars have considered this hadith as indicating the Imamate of Imam Ali (a). They have said that fighting the polytheists and striking their necks was by the command of God, and Khasif al-Na'l, whose heart according to the narration "has been tested by faith," is the only person worthy of Imamate and succession to the Prophet (s).[54]

Narration Indicating the Prophet's Successors

Al-Hurr al-Amili, a Shi'a hadith scholar and jurist, narrated a tradition from the Prophet (s) in which Imam Ali is referred to by the epithet Khasif al-Na'l, explicitly stating his succession and the Imamate of his descendants from the lineage of Imam al-Husayn (a).[55] In another hadith, he reports that the Prophet (s), in response to the question of Abu Bakr and Umar about the caliph after him, named Khasif al-Na'l as his successor, while Ali (a) was busy mending the Prophet's sandal.[56] A similar narration has also been reported from Aisha.[57]

Abu l-Salah al-Halabi (d. 447 AH) in Taqrib al-ma'arif cited a report that the Prophet (s), in one of his journeys, asked Abu Bakr and Umar to greet Khasif al-Na'l as "Amir al-Mu'minin," while Imam Ali (a) was patching the Prophet's sandals.[58]

Narration of the Guide of the Ummah

Al-Khazzaz, author of the book Kifayat al-athar, mentioned a narration in which the Prophet (s), in the interpretation of the word "Hādī" (guide) in the Qur'an 13: 7, introduced Imam Ali (a) as Khasif al-Na'l, who was at that time busy mending the Prophet's sandal in a corner, and then proceeded to express the virtues of the Imam and introduced the Imams after him as twelve, equal to the number of the Nuqaba of Banu Isra'il, counting al-Mahdi among them.[59]

Citations of Khasif al-Na'l Hadiths

According to some reports, when Aisha decided to revolt against Imam Ali (a), she asked Umm Salama to accompany her.[60] Umm Salama forbade her and, in expressing the Imam's virtues, cited a narration from the Prophet (s) who had named Khasif al-Na'l as his successor.[61] Aisha confirmed Umm Salama's words,[62] but refused to desist from opposing the Imam.[63] According to some accounts, after hearing Umm Salama's words, Aisha decided to give up the revolt against Imam Ali (a), but Abd Allah b. al-Zubayr dissuaded her.[64]

Imam Ali (a) himself also cited the Khasif al-Na'l hadiths in some of his speeches[65] and took pride in this subject.[66] For example, Ahmad b. Ali al-Tabrisi, a Shi'a hadith scholar and theologian of the 6th/12th century, in his book al-Ihtijaj , deals with a report where the Imam adhered to this subject to prove his righteousness in the Battle of Jamal.[67]

Reason for Using the Epithet

It is said that the reason for the Prophet's (s) use of the expression Khasif al-Na'l for Imam Ali (a) was to show the peak of the Imam's humility despite his special status and close relationship with the Prophet (s). According to this view, the Prophet indirectly guided people to the leadership of a person who possesses the characteristic of humility.[68] Some believe that using a new expression instead of a famous name causes it to remain in memories, and the Prophet, by using various expressions to introduce Imam Ali (a), prepared the ground for his greater persistence in people's minds; just as the Prophet's use of the expression Abu Turab for Ali (a) was in this same vein.[69]

See Also


Notes

  1. ↑ Al-Baḥrānī, Ghāyat al-marām, 1422 AH, vol. 6, p. 285; Al-Irbilī, Kashf al-ghumma, 1381 AH, vol. 1, p. 335; Al-ʿAllāma al-Ḥillī, Nahj al-ḥaqq, 1982, p. 220; Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, 1379 AH, vol. 3, p. 44.
  2. ↑ Ibn Manẓūr, Lisān al-ʿarab, vol. 9, p. 71.
  3. ↑ Al-Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 8, p. 35.
  4. ↑ ʿAṭiyya, ʿAlī ʿalayhi al-salām khāṣif naʿl al-nabī, 1436 AH, p. 13.
  5. ↑ Makārim Shīrāzī, Payām-i Imām Amīr al-Muʾminīn, 1385 Sh, vol. 2, p. 303.
  6. ↑ Fāḍil Lankarānī, Āyat al-taṭhīr ruʾya mubtakara, 1424 AH, p. 138.
  7. ↑ Sibṭ b. al-Jawzī, Tadhkirat al-khawāṣṣ, 1418 AH, p. 16; Muqaddas Ardabīlī, Ḥadīqat al-Shīʿa, 1383 Sh, vol. 1, p. 16; Shīʿī Sabziwārī, Rāḥat al-arwāḥ, 1378 Sh, p. 86.
  8. ↑ Al-Ḥalabī, Taqrīb al-maʿārif, 1404 AH, p. 202.
  9. ↑ Al-Shaykh al-Mufīd, al-Ifṣāḥ, 1413 AH, p. 136.
  10. ↑ Collective Authors, Fī riḥāb Ahl al-Bayt, 1426 AH, vol. 22, p. 52.
  11. ↑ Al-Muẓaffar, Dalāʾil al-ṣidq, 1422 AH, vol. 5, p. 85.
  12. ↑ Muqaddas Ardabīlī, Ḥadīqat al-Shīʿa, 1383 Sh, vol. 1, p. 232; Al-Ṭabarī, Kāmil al-bahāʾī, 1426 AH, vol. 2, p. 220; ʿAṭiyya, ʿAlī ʿalayhi al-salām khāṣif naʿl al-nabī, 1436 AH, p. 123.
  13. ↑ Kāshif al-Ghiṭāʾ, Kashf al-ghiṭāʾ, 1422 AH, vol. 1, p. 37; Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, 1383 Sh, vol. 9, p. 28; Al-Baḥrānī, Ghāyat al-marām, 1422 AH, vol. 2, p. 69.
  14. ↑ Al-Baḥrānī, Ghāyat al-marām, 1422 AH, vol. 6, p. 285.
  15. ↑ Al-Baḥrānī, Ghāyat al-marām, 1422 AH, vol. 3, p. 169.
  16. ↑ Kāshif al-Ghiṭāʾ, al-ʿAqāʾid al-Jaʿfariyya, 1425 AH, p. 74; Kashf al-ghiṭāʾ, 1422 AH, vol. 1, p. 37.
  17. ↑ Ibn Shādhān, al-Īḍāḥ, 1363 Sh, p. 451.
  18. ↑ Al-Kulaynī, al-Kāfī, 1407 AH, vol. 5, p. 11; Al-Shaykh al-Ṭūsī, Tahdhīb al-aḥkām, 1407 AH, vol. 4, p. 116.
  19. ↑ Al-Qummī, Tafsīr al-Qummī, 1404 AH, vol. 2, p. 321; Al-Shaykh al-Mufīd, al-Irshād, 1413 AH, vol. 1, p. 122; Al-Shaykh al-Mufīd, al-Ikhtiṣāṣ, 1413 AH, p. 119; Ibn Ḥayyūn, Sharḥ al-akhbār, 1409 AH, vol. 1, p. 203; Al-Shaykh al-Ṣadūq, al-Khiṣāl, 1362 Sh, vol. 1, p. 275; Al-Shaykh al-Ṭūsī, al-Amālī, 1414 AH, p. 254.
  20. ↑ For example, see: Al-ʿAllāma al-Ḥillī, Kashf al-yaqīn, 1411 AH, p. 137; Al-ʿAllāma al-Ḥillī, Nahj al-ḥaqq, 1982, p. 220; Al-Ṭabrisī, Iʿlām al-warā, 1390 AH, p. 189; Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, 1379 AH, vol. 3, p. 44.
  21. ↑ Al-Tirmidhī, Sunan al-Tirmidhī, 1419 AH, vol. 5, p. 452.
  22. ↑ Al-Nasāʾī, Sunan al-Nasāʾī, 1411 AH, vol. 5, pp. 127-128.
  23. ↑ Ibn Ḥanbal, Musnad Aḥmad, 1416 AH, vol. 17, p. 391.
  24. ↑ For example, see: Ibn al-Maghāzilī, Manāqib, 1424 AH, p. 99; Al-Ḥākim al-Nīsābūrī, al-Mustadrak, 1411 AH, vol. 2, p. 149; Al-Muttaqī al-Hindī, Kanz al-ʿummāl, 1989, vol. 13, pp. 99, 147; Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, 1383 Sh, vol. 6, p. 217.
  25. ↑ For more information see: Sharaf al-Dīn, al-Murājaʿāt, 1426 AH, p. 346; Fīrūzābādī, Faḍāʾil al-khamsa, 1392 AH, vol. 2, pp. 349-350.
  26. ↑ Al-Shaykh al-Mufīd, al-Jamal, 1413 AH, p. 80.
  27. ↑ Muqaddas Ardabīlī, Ḥadīqat al-Shīʿa, 1383 Sh, vol. 1, p. 232.
  28. ↑ ʿAṭiyya, ʿAlī ʿalayhi al-salām khāṣif naʿl al-nabī, 1436 AH, p. 19.
  29. ↑ Al-Shaykh al-Mufīd, al-Jamal, 1413 AH, p. 80; Shaykh al-Sharīʿa Iṣfahānī, al-Qawl al-ṣarāḥ, p. 217; ʿAṭiyya, ʿAlī ʿalayhi al-salām khāṣif naʿl al-nabī, 1436 AH, p. 12.
  30. ↑ Sharaf al-Dīn, al-Murājaʿāt, 1426 AH, p. 319; Kāshif al-Ghiṭāʾ, Kashf al-ghiṭāʾ, 1422 AH, vol. 1, p. 37.
  31. ↑ Al-Tirmidhī, Sunan al-Tirmidhī, 1419 AH, vol. 5, p. 452.
  32. ↑ Ganjī Shāfiʿī, Kifāyat al-ṭālib, 1404 AH, p. 98.
  33. ↑ Al-Baḥrānī, Ghāyat al-marām, 1422 AH, vol. 6, p. 285; Al-Irbilī, Kashf al-ghumma, 1381 AH, vol. 1, p. 335; Al-ʿAllāma al-Ḥillī, Nahj al-ḥaqq, 1982, p. 220; Marʿashī, Iḥqāq al-ḥaqq, 1409 AH, vol. 5, pp. 606-613; Al-Muẓaffar, Dalāʾil al-ṣidq, 1422 AH, vol. 5, pp. 85-92; Naqawī, ʿAbaqāt al-anwār, 1366 Sh, vol. 15, p. 100; Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, 1379 AH, vol. 3, p. 44.
  34. ↑ ʿAṭiyya, ʿAlī ʿalayhi al-salām khāṣif naʿl al-nabī, 1436 AH, p. 19.
  35. ↑ Al-Ḥākim al-Nīsābūrī, al-Mustadrak, 1411 AH, vol. 3, p. 132.
  36. ↑ Arabic: ...إِنَّ مِنْكُمْ مَنْ يُقَاتِلُ عَلَى تَأْوِيلِ الْقُرْآنِ كَمَا قَاتَلْتُ عَلَى تَنْزِيلِهِ فَاسْتَشْرَفَ لَهَا الْقَوْمُ، وَفِيهِمْ أَبُوبَكْرٍ وَعُمَرُ، قَالَ أَبُوبَكْرٍ: أَنَا هُوَ، قَالَ: لَا قَالَ عُمَرُ: أَنَا هُوَ، قَالَ: لَا، وَلَكِنْ خَاصِفُ النَّعْلِ - يَعْنِي عَلِيًّا...
  37. ↑ Ibn Ḥanbal, Musnad Aḥmad, 1416 AH, vol. 17, p. 391, vol. 18, p. 296. With slight variation in: Ibn ʿAṭiyya, Abhā al-midād, 1423 AH, vol. 1, p. 37; Al-Shaykh al-Mufīd, al-Ifṣāḥ, 1413 AH, p. 135; Mīlānī, Tashyīd al-murājaʿāt, 1427 AH, vol. 3, p. 282; Al-Ṭabarī, al-Mustarshid, 1415 AH, p. 357; Sayyid Ibn Ṭāwūs, al-Ṭarāʾif, 1400 AH, vol. 1, p. 70; Marʿashī, Iḥqāq al-ḥaqq, 1409 AH, vol. 31, p. 149.
  38. ↑ Al-Qummī, Tafsīr al-Qummī, 1404 AH, vol. 2, p. 321; Al-Kulaynī, al-Kāfī, 1407 AH, vol. 5, p. 11; Ibn Shuʿba, Tuḥaf al-ʿuqūl, 1404 AH, p. 289; Al-Shaykh al-Ṭūsī, Tahdhīb al-aḥkām, 1407 AH, vol. 4, p. 116.
  39. ↑ Muqaddas Ardabīlī, Ḥadīqat al-Shīʿa, 1383 Sh, vol. 1, p. 232.
  40. ↑ Muqaddas Ardabīlī, Ḥadīqat al-Shīʿa, 1383 Sh, vol. 1, p. 233; Bayāḍī, al-Ṣirāṭ al-mustaqīm, 1384 Sh, vol. 2, p. 63.
  41. ↑ Al-Muẓaffar, Dalāʾil al-ṣidq, 1422 AH, vol. 6, p. 154.
  42. ↑ Mīlānī, Tashyīd al-murājaʿāt, 1427 AH, vol. 1, p. 469, quoting Ibn Taymiyya; Muqaddas Ardabīlī, Ḥadīqat al-Shīʿa, 1383 Sh, vol. 1, p. 232, quoting al-Shāfiʿī.
  43. ↑ Al-Muẓaffar, Dalāʾil al-ṣidq, 1422 AH, vol. 6, p. 154; Muqaddas Ardabīlī, Ḥadīqat al-Shīʿa, 1383 Sh, vol. 1, p. 232, quoting al-Shāfiʿī.
  44. ↑ Ḥusaynī Tihrānī, Imām-shināsī, 1426 AH, vol. 2, p. 148.
  45. ↑ Ibn ʿAṭiyya, Abhā al-midād, 1423 AH, vol. 1, p. 38.
  46. ↑ Ḥusaynī Tihrānī, Imām-shināsī, 1426 AH, vol. 2, p. 148.
  47. ↑ Ḥusaynī Tihrānī, Imām-shināsī, 1426 AH, vol. 2, p. 148.
  48. ↑ Naqawī, ʿAbaqāt al-anwār, 1366 Sh, vol. 11, p. 166; Al-Shaykh al-Mufīd, al-Jamal, 1413 AH, p. 79; Sulṭān al-Wāʿiẓīn, Shabhā-yi Pīshāwar, 1379 Sh, p. 901.
  49. ↑ Sulṭān al-Wāʿiẓīn, Shabhā-yi Pīshāwar, 1379 Sh, p. 901.
  50. ↑ Al-Tirmidhī, Sunan al-Tirmidhī, 1419 AH, vol. 5, p. 451; Al-Shaykh al-Mufīd, al-Irshād, 1413 AH, vol. 1, p. 122; Al-Ṭabrisī, Iʿlām al-warā, 1390 AH, p. 189; Marʿashī, Iḥqāq al-ḥaqq, 1409 AH, vol. 5, p. 606.
  51. ↑ Arabic: لَتَنْتَهُنَّ‌ يَا مَعْشَرَ قُرَيْشٍ‌ أَوْ لَيَبْعَثَنَّ اَللَّهُ إِلَيْكُمْ رَجُلاً اِمْتَحَنَ اَللَّهُ قَلْبَهُ‌ لِلْإِيمَانِ يَضْرِبُ رِقَابَكُمْ عَلَى اَلدِّينِ‌ فَقَالَ بَعْضُ مَنْ حَضَرَ يَا رَسُولَ اَللَّهِ أَبُو بَكْرٍ ذَلِكَ اَلرَّجُلُ قَالَ‌ لاَ قِيلَ فَعُمَرُ قَالَ لاَ وَ لَكِنَّهُ خَاصِفُ اَلنَّعْلِ فِي اَلْحُجْرَةِ فَتَبَادَرَ اَلنَّاسُ إِلَى اَلْحُجْرَةِ يَنْظُرُونَ مَنِ اَلرَّجُلُ فَإِذَا هُوَ أَمِيرُ اَلْمُؤْمِنِينَ عَلِيُّ بْنُ‌ أَبِي طَالِبٍ عَلَيْهِ السَّلاَمُ‌
  52. ↑ Al-Baḥrānī, Ghāyat al-marām, 1422 AH, vol. 6, p. 286.
  53. ↑ Al-Nasāʾī, Sunan al-Nasāʾī, 1411 AH, vol. 5, pp. 127-128.
  54. ↑ Al-Irbilī, Kashf al-ghumma, 1381 AH, vol. 1, pp. 336-337; Bayāḍī, al-Ṣirāṭ al-mustaqīm, 1384 Sh, vol. 2, p. 63; Muqaddas Ardabīlī, Ḥadīqat al-Shīʿa, 1383 Sh, vol. 1, p. 232.
  55. ↑ Al-Ḥurr al-ʿĀmilī, Ithbāt al-hudā, 1422 AH, vol. 2, p. 257.
  56. ↑ Al-Ḥurr al-ʿĀmilī, Ithbāt al-hudā, 1422 AH, vol. 3, p. 123.
  57. ↑ Al-Ṭabarī, al-Mustarshid, 1415 AH, p. 622; Al-Ḥurr al-ʿĀmilī, Ithbāt al-hudā, 1422 AH, vol. 3, p. 275; Al-Baḥrānī, Ghāyat al-marām, 1422 AH, vol. 1, p. 242.
  58. ↑ Al-Ḥalabī, Taqrīb al-maʿārif, 1404 AH, p. 203.
  59. ↑ Al-Khazzāz, Kifāyat al-athar, 1401 AH, p. 88.
  60. ↑ Al-Ṭabarī, Kāmil al-bahāʾī, 1426 AH, vol. 2, pp. 218-220.
  61. ↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, 1383 Sh, vol. 6, p. 217; Al-Ṭabrisī, al-Iḥtijāj, 1403 AH, vol. 1, p. 166; Al-Ḥurr al-ʿĀmilī, Ithbāt al-hudā, 1422 AH, vol. 3, pp. 123, 156; Al-Baḥrānī, Ghāyat al-marām, 1422 AH, vol. 1, p. 242; Sulṭān al-Wāʿiẓīn, Shabhā-yi Pīshāwar, 1379 Sh, p. 740.
  62. ↑ Al-Ṭabarī, Kāmil al-bahāʾī, 1426 AH, vol. 2, pp. 218-220.
  63. ↑ Sulṭān al-Wāʿiẓīn, Shabhā-yi Pīshāwar, 1379 Sh, p. 741.
  64. ↑ Al-Ṭabarī, Kāmil al-bahāʾī, 1426 AH, vol. 2, p. 220.
  65. ↑ Ibn Shādhān, al-Īḍāḥ, 1363 Sh, p. 451; Al-Baḥrānī, Ghāyat al-marām, 1422 AH, vol. 6, p. 286; Al-Majlisī, Biḥār al-anwār, 1403 AH, vol. 26, p. 4.
  66. ↑ Mughniyya, al-Jawāmiʿ wa l-fawāriq, 1414 AH, p. 179.
  67. ↑ Al-Ṭabrisī, al-Iḥtijāj, 1403 AH, vol. 1, p. 170.
  68. ↑ "Nām burdan az Amīr al-Muʾminīn...", Thaqalain Site.
  69. ↑ "Nām burdan az Amīr al-Muʾminīn...", Thaqalain Site.

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