The commentary of the word of Allah, the High:

وَالسَّابِقُونَ السَّابِقُونَ. أُوْلَئِكَ الْمُقَرَّبُونَ. فِي جَنَّاتِ النَّعِيمِ.

And the foremost are the foremost, These are they who are drawn near (to Allah), In the gardens of bliss.”[1]

In Ghaayah al-Maraam it is recorded from Sunni sources that Ibraahim Ibn Muhammad al-Hamweeni narrated through his chain of narrators connected to Sulaym Ibn Qais al-Helaali – in a lengthy tradition – in which is mentioned the merits and excellences of Ameerul Momineen (a.s.) in the presence of a number of Mohaajireen and Ansaar and he (a.s.) implored them to acknowledge his (a.s.) virtues which he (a.s.) has mentioned – till he (a.s.) said, “Then I implore you for the sake of Allah  do you know that surely Allah – Mighty and Majestic be He – has granted superiority to the foremost over those who followed in a number of verses? And that none has preceded me from the Ummah towards Allah – Mighty and Majestic be He – and towards His Messenger (s.a.w.a.).” They replied, ‘Yes, by Allah!’ He (a.s.) continued, “So I implore you for the sake of Allah do you know that when the verses And (as for) the foremost, the first of the Muhajirs and the Ansars, and those who followed them in goodness’[2] andAnd the foremost are the foremost, These are they who are drawn near (to Allah),…” were revealed, the Messenger of Allah (s.a.w.a.) was asked about them. He (s.a.w.a.) informed, ‘Allah – High is His Remembrance – has revealed it concerning the Prophets (a.s.) and their successors (a.s.). So, I am the most superior of the Prophets of Allah (a.s.) and His Messengers (a.s.) and Ali Ibn Abi Taalib (a.s.), my successor, is the most superior of successors?’ They all replied, ‘Yes.’[3]… and the tradition is lengthy.

Al-Tha’labi in his exegesis records, ‘Informed me Abu Abdillah that narrated unto us Abdullah Ibn Ahmad Ibn Yusuf Ibn Maalik from Muhammad Ibn Ibraahim Ibn Ziyaad al-Raazi from al-Haarith Ibn Abdullah al-Haarethi from Qais Ibn al-Rabee’ from al-A’mash from Ebaayah Ibn Rab’ee from Ibn Abbas (r.a.) that the Messenger of Allah (s.a.w.a.) informed, ‘Allah divided the creatures into two. He placed me in the better of the two kinds. This is His saying, وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِAnd the companions of the right hand; how happy are the companions of the right hand![4] So, I am the best of the companions of the right hand. Thereafter, He further divided the one-third into two kinds and placed me in the better of the two and this is His saying, فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِThen (as to) the companions of the right hand; how happy are the companions of the right hand![5] and وَالسَّابِقُونَ السَّابِقُونَAnd the foremost are the foremost.”[6]

So, I am from the foremost ones and the best of the foremost ones. Again, He divided this one-third into tribes and made me from the best of the tribes. And this is the meaning of His – Mighty and Majestic be He – saying ‘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);’[7] So, I am the most pious of the progeny of Adam (a.s.) and the most honourable of them in front of Allah – Mighty and Majestic be His Praise – and there is no pride. Then, He made the tribes into houses and made for me the best house and this is the meaning of His saying, Allah only desires to keep away the uncleanness from you, O People of the House, and to purify you, a (thorough) purifying. [8][9]

The jurist Ibn al-Maghaazeli al-Shaafeei in his al-Manaaqeb records concerning His – the High – saying, And the foremost are the foremost…” directly from Ibn Abbas, who says, ‘The foremost are three: The foremost (amongst the followers of) Prophet Moosa (a.s.) was Yusha’ bin Noon (a.s.); the foremost (amongst the followers of) Prophet Eesa (a.s.) was the person mentioned in Surah Yaaseen; and the foremost (amongst the followers of) Prophet Muhammad (s.a.w.a.) was Ali (a.s.) and he (a.s.) is the most superior of all of them (i.e. the foremost ones).’[10]

Abu Noaim al-Haafez from his narrators reaching to Ibn Abbas (who states), ‘The foremost of this Ummah is Ali Ibn Abi Taalib (a.s.).’[11]

Abu al-Moayyad Mowaffaq Ibn Ahmad through his chain of narrators till Ibraahim Ibn Saeed al-Jawhari – the successor of Mamoon – who says, ‘Informed me Ameerul Momineen al-Rashid from his father from his grand father from Abdullah Ibn Abbas (r.a.) who says, ‘I heard Umar Ibn Khattaab say while there was a group with him. They mentioned about the foremost persons of Islam. Umar said, ‘As for Ali (a.s.), I heard the Messenger of Allah (s.a.w.a.) say, ‘In him, there are three characteristics.’ If I had even one of them, I would have loved it and it would be dearer to me than the entire universe. I, Abu Obaidah, Abu Bakr and a group of his (s.a.w.a.) companions were present when the Messenger of Allah (s.a.w.a.) patted Ali (a.s.) on his shoulder and said to him (a.s.), ‘O Ali! You are the first of the believers in belief, the first of the Muslims in submission and you are unto me as Haroon was to Moosa (a.s.).’[12]

Muwaffaq Ibn Ahmad vide his chain of narrators till Mujaahid from Ibn Abbas who narrates, ‘The Messenger of Allah (s.a.w.a.) said, ‘The foremost are three: The foremost (amongst the followers of) Prophet Moosa (a.s.) was Yusha’ bin Noon (a.s.); the foremost (amongst the followers of) Prophet Eesa (a.s.) was the person mentioned in Surah Yaaseen; and the foremost (amongst the followers of) Prophet Muhammad (s.a.w.a.) was Ali (a.s.) and he (a.s.) is the most superior of all of them (i.e. the foremost ones).’[13]

As for the traditions from our sources, they are truly numerous in number reaching to the level of consecutiveness. We shall mention only one of these to seek blessings from it.

Ali Ibn Ibraahim in his exegesis records, “Informed us al-Hasan Ibn Ali from his father from al-Husain Ibn Saeed from al-Husain Ibn Alwaan al-Kalbi from al-Husain Ibn Ali al-Abdi from Abu Haroon al-Abdi from Rabee’ah al-Sa’dee from Hudhaifah al-Yamaan that the Messenger of Allah (s.a.w.a.) called Bilaal and ordered him to give the Adhaan before its time everyday in the month of Rajab after its thirteen day had passed. When Bilal called out the people for prayer, they were very scared and frightened and said, ‘The Messenger of Allah (s.a.w.a.) is in our midst; neither he goes away from us nor is he dying.’ They gathered and assembled. The Messenger of Allah (s.a.w.a.) came walking till he reached to one of the doors of the mosque. He (s.a.w.a.) caught its latches and in the mosque at a place called as ‘al-Sudah’, he (s.a.w.a.) greeted them and said, ‘Do you hear, O people of al-Sudah!’ They replied, ‘We hear and we obey.’ He (s.a.w.a.) asked, ‘Will you convey it?’ They answered, ‘We give you this assurance, O Messenger of Allah (s.a.w.a.)!’ Then the Messenger of Allah (s.a.w.a.) said, ‘I inform you that Allah divided the creatures into two. He placed me in the better of the two kinds. This is His saying, وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِAnd the companions of the right hand; how happy are the companions of the right hand![14] So, I am the best of the companions of the right hand. Thereafter, He further divided the one-third into two kinds and placed me in the better of the two and this is His saying, فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِThen (as to) the companions of the right hand; how happy are the companions of the right hand![15] and وَالسَّابِقُونَ السَّابِقُونَAnd the foremost are the foremost.”[16]

So, I am from the foremost ones and the best of the foremost ones. Again, He divided this one-third into tribes and made me from the best of the tribes. And this is the meaning of His – Mighty and Majestic be He – saying ‘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);’[17] So, I am the most pious of the progeny of Adam (a.s.) and the most honourable of them in front of Allah – Mighty and Majestic be His Praise – and there is no pride. Then, He made the tribes into houses and made for me the best house and this is the meaning of His saying, Allah only desires to keep away the uncleanness from you, O People of the House, and to purify you, a (thorough) purifying. [18]Know that surely Allah selected me in the one-third of my Ahle Bait (a.s.). I am the chief of the one-third and the most honourable of them before Allah. He chose me, Ali and Jafar the two sons of Abu Taalib (a.s.), Hamzah Ibn Abd al-Muttalib. We were sleeping in the valley all of us had put our dresses on our faces. Ali Ibn Abi Taalib (a.s.) was on my right hand, Jafar on my left and Hamzah was near my feet. We were awakened by the rustling of the angels’ wings and the coolness of the fore arms of Ali Ibn Abi Taalib (a.s.) in my chest. I got up from my slumber while one of the three angels was saying to Jibraeel (a.s.), ‘O Jibraeel! To which of these you have been sent?’ Jibraeel (a.s.) jerked me with his foot and said, ‘To this one.’ He asked, ‘And who are these people?’ Jibraeel (a.s.) replied, ‘This is the Messenger of Allah (s.a.w.a.), the chief of the Prophets (a.s.), this is Ali Ibn Abi Taalib (a.s.), the chief of the successors, this is Jafar Ibn Abi Taalib, he will have two wings by which he will fly in paradise and this is Hamzah Ibn Abd al-Muttalib, the chief of the martyrs (peace and blessings be on them).[19]

I say: Undoubtedly, according to both the sects, the first amongst the men to believe in Allah – the High – and His Messenger (s.a.w.a.) and to pray with him (s.a.w.a.) was our master Ameerul Momineen (a.s.) just as the first to believe amongst the women was Hazrat Khadijah al-Kubra – the mother of the believers (s.a.). Traditions in this regard are consecutive from both the sects.

In Ghaayah al-Maraam, he (r.a.) has mentioned forty-seven traditions in this context from Sunni sources and eighteen from Shia references.[20]

From amongst the traditions that he (r.a.) has narrated from them is what has been narrated from Mowaffaq Ibn Ahmad through his chain of narrators terminating at Ma’adh Ibn Jabal who states that the Messenger of Allah (s.a.w.a.) said to Ali (a.s.), “I argued on the basis of Prophethood and there is no Prophethood after me while you argue with the people on seven counts as none from the Quraish can dispute with you in any of these seven. You are the first of them to believe in Allah, the most loyal of them to the covenant of Allah, the most steadfast of them in fighting, the most equal of them in distribution, the most just of them in consideration, the most judicious of them in judgement and the greatest of them in front of Allah on the Day of Judgement in superiority.”[21]

From Ibraahim al-Hamweeni – a celebrated Sunni scholar – through his chain of narrators ending at Ibn Sukhailah who narrates, “I and Salmaan (r.a.) performed Hajj. We went to Abuzar (r.a.), spent considerable period of time with him. When our heads almost dropped down drowsily, I said, ‘O Abuzar! I see some occurrences taking place and I fear differences amongst the people. If such a situation arises, what do you prescribe for me? He (r.a.) said, ‘Fasten unto the Book of Allah and to Ali Ibn Abi Taalib (a.s.). I witness that I heard the Messenger of Allah (s.a.w.a.) say, ‘Ali is the first to believe in me, the first to shake hands with me on the Day of Judgment, he is the greatest truthful person (الصديق الاكبر) and the separator (الفاروق) who will separate the truth from falsehood.’”[22]

Again narrating from al-Hamweeni vide his chain of narrators terminating at Abu Ayyub who says, “The Messenger of Allah (s.a.w.a.) said, ‘Indeed the angels send salutations upon me and upon Ali for seven years because only we were praying and there was none besides us to pray.’[23]

From Ibn Abi al-Hadeed in Sharh Nahj al-Balaaghah who records that Abd al-Salaam Ibn Saaleh narrated from Ishaaq al-Azraq from Imam Ja’far Ibn Muhammad (a.s.) from his forefathers (a.s.) that when the Messenger of Allah (s.a.w.a.) got his daughter Faatemah (s.a.) married, the womenfolk came to her and said, ‘O daughter of the Messenger of Allah (s.a.w.a.)! So and so had proposed for you but he (s.a.w.a.) rejected them for you and got you married to a poor person who does not have any wealth.’ When the Messenger of Allah (s.a.w.a.) came to Faatemah (s.a.), he (s.a.w.a.) saw the effects of their talk on her face. When he (s.a.w.a.) enquired from her (s.a.), she disclosed to him (s.a.w.a.) their talks. He (s.a.w.a.) replied, ‘O Faatemah! Verily, Allah ordered me to give you in marriage to the one who is the foremost of them in submission, the most learned of them and the greatest of them in forbearance. I did not get you married but by a command from the sky. Do you not know that he is my brother in this world and in the hereafter?’[24]

From what has been narrated in our references is from Ibn Baabwayh (r.a.) who records, “Narrated unto us Muhammad Ibn Ali (r.a.) from his uncle Muhammad Ibn Abi al-Qaasim from Muhammad Ibn Ali al-Kufi from Muhammad Ibn Sinaan from Mufazzal from Jaabir Ibn Yazeed from Abi al-Zubair al-Makki from Jaabir Ibn Abdullah al-Ansaari who narrates that the Messenger of Allah (s.a.w.a.) said, ‘Surely Allah – Blessed and High be He – chose me, selected me, appointed me as a Messenger and revealed upon me the chief of the Books. I said, ‘O my God and O my Master! Verily, You sent Moosa (a.s.) to Firaun so he (a.s.) asked You to appoint his brother Haroon (a.s.) as his minister who would strengthen his arm and testify to his saying. So, You appoint for me Ali (a.s.) as a minister and a brother; inspire courage in his heart and instill awe and fear in his enemies. He is the first to believe in me and testify in me and the first to declare the oneness of Allah along with me.’ I asked from my Lord – Mighty and Majestic be He – these things and He granted them to me. Thus, he (a.s.) is the chief of the successors, to fasten unto him (a.s.) is good fortune, death in his obedience is martyrdom, his name in the Old Testament (Torah) is accompanied with my name, his wife is the greatest testifier (صدّيقه الكبري) my daughter and his two sons – the chiefs of the youth of Paradise – are my sons. He (a.s.), they two (a.s.) and the Imams (a.s.) after them are the proofs of Allah upon His creatures after the Prophets (a.s.). They are the doors of knowledge in my Ummah. Whoever follows them will be saved from the Hell fire and whoever treads in their path will be guided to the right path. Allah has not bestowed their love to a servant but that Allah will cause him to enter the Paradise.[25]

When you have become aware of what we have explained and narrated in the exegesis of the noble verse from the traditions of both the sects that it was revealed in the glory of our master Ameerul Momineen (a.s.), then know that the noble verse proves his distinction for Caliphate and Imamate from two aspects:

A)                The information given by Allah – High be His Glory – that the foremost in faith in Allah – the High – and His Messenger (s.a.w.a.) are surely the foremost in all absoluteness. That is, they deserve to be foremost in all instances like Caliphate, Imamate and Chieftainship. Therefore, to pull back the one who is foremost in Caliphate of Allah – the High – and His Messenger (s.a.w.a.) is a direct violation of His saying and is tantamount to His refutation.

B)                Allah’s saying that they (the foremost) are indeed those who are drawn near (to Allah). Therefore, it necessitates that those who are the foremost are the closest to Allah – Mighty and Majestic be He – and His Messenger (s.a.w.a.) and that they should be preferred to those who lag behind. Hence, giving preference in Caliphate to those who are lagging behind over the foremost is to bring near the lagging ones and to distance the close ones, which essentially is void and false because it is not possible that the predicate be contrary to the subject.

Explanation: Surely, nearness[26] to Allah – the High – is not about place but position as is apparent. Thus, when the distant one becomes the Caliph of Allah – the High – and His Messenger (s.a.w.a.) and the proximate one comes under his obedience and his allegiance from the side of Allah – the High, the distant one becomes proximate to Him – the High. For, there is no position closer to Allah than being His Caliph. Likewise, the proximate one becomes distant for his being under the subjugation of the distant. Obviously, this defeats the purpose and its impossibility is greater than the coming together of contradictions (اجتماع الضدين).

Objection: Without doubt, the closes to Allah – the High – deserves preference over others but prudence can demand giving preference to the distant over the proximate one like Ibn Abi al-Hadeed says in his preface[27], ‘All praise is for Allah, Who gave preference to the inferior one over the superior one’ due to some wisdom which demanded it. Therefore, there is no hindrance in believing about the preference of the distant over the proximate one, if the situation demands.

Answer: You have known that giving preference to the distant over the proximate in Caliphate and Imamate is irrational and illogical because proximity to Allah implies closeness in position, not in place or relation or all other causes of closeness permissible amongst the contingents. Preferring the distant from Allah – the High – in position to the one close to Him in Caliphate and Imamate will become the cause of turning the subject topsy-turvy and regarding the distant as near and visa-versa, which is contradictory and impossible. Moreover, even if we overlook whatever we have explained about its impossibility, yet to believe in its occurrence and relation to Allah is false. Since, if by giving preference to the inferior over the superior it is intended to establish evidence on the priority of the three caliphs over our master Ameerul Momineen (a.s.), then it is fundamentally false and baseless. For, none of the three can claim the presence of divine text as proof of their caliphate. Rather, as per their own narration, the first attained caliphate through allegiance, the second vide the appointment of the first and the third by the Consultative Council (شورى) appointed by the second caliph.

If it is argued that giving preference to the first one is on account of the unanimity of the Ummah in paying allegiance to him which makes him eligible for Caliphate like his (s.a.w.a.) saying, “My Ummah will not commit a mistake collectively”[28] is again essentially null and void due to the lack of unanimity and accord of the Ummah in paying allegiance to him willingly, as has already been discussed.

Again, if it is debated that it implies the delegation of Caliphate to them from our master Ameerul Momineen (a.s.), then it is even more apparent in falsity. For, delegation implies representation, delegating or handing over the rope of Caliphate unto them, turning away from it, regardless of forfeiting his right in it or not, while all of them are false and incorrect.

As for the first, then apart from being an open calumny, it is not in harmony with their insistence in extracting the pledge of allegiance from him (a.s.) till they attempted to burn the house of our lady, Fatemah al-Zahra (s.a.) to bring him (a.s.) out of the house, present him (a.s.) and extract allegiance from him (a.s.) forcefully, as has been narrated by traditions from both the sects, while there is no scope for the representative/delegate to take allegiance from the one whom he is representing.

As for the second, it is fundamentally illogical and irrational because the rope of Caliphate is in the hands of Allah – the High – and forfeiture is not acceptable with the forfeiture of the Imam (a.s.) – notwithstanding its falsity and impropriety keeping into consideration what we have explained – as it is not in consonance with his (a.s.) complaints against them on a number of occasions, as you know.

As for the third, then it returns in reality to the first.

In any case, this kind is not in keeping with the theory of delegation, with their taking the pledge of allegiance from him (a.s.) and being contradictory to his (a.s.) complaints against them. Thus, the theory of delegation and authorization does not hold water. In fact, none from the Ummah has made this claim.

Yes! He (a.s.) was patient on the usurpation of his (a.s.) right and did not seek it with the sword fearing the masses may turn away from Islam altogether.

If it’s intended that the caliphate of the caliphs was due to Divine Will and if it was not for Divine Will, this caliphate would not have been possible because ‘whatever Allah wills happens and whatever He does not will does not transpire’, then its answer is as follows: Divine Will implies measure (تقدير), not stopping the slave from executing or carrying out his own will and giving him the power to choose so that he is able to execute the action which he has intended, regardless of it being obedience or otherwise of Allah. Otherwise, grave acts of defiance and disobedience like polytheism, disbelief and other similar vices would not have emanated from them. This is absolutely clear. Therefore, Divine Will cannot be interpreted as Divine Satisfaction for the deeds of the servants. So, from whatever we have explained, it has become absolutely clear and extremely patent that to relate the preference of Caliphs to Allah – the High – is unambiguously incorrect and false.

Objection:  The acceptance of Islam by our master Ameerul Momineen (a.s.), his belief in Allah – the High – and His Messenger (s.a.w.a.) was during his (a.s.) childhood and before his (a.s.) attaining adulthood. The acceptance of Islam by a child is unreliable and hence, it cannot be an excellence or superiority which can be a cause of preferring his acceptance of Islam to that of the three caliphs.

Answer: This objection is an attack directed at the Messenger of Allah (s.a.w.a.) who praised our master Ameerul Momineen (a.s.) that he (a.s.) was the first of the believers in faith and the first of the Muslims to accept Islam as has been narrated by both the sects. In fact, you know that the second caliph was among the narrators of this noble tradition when he said, ‘If I had even one of them, I would have loved it and it would be dearer to me than the entire universe.’ Nay, it is an objection against Allah – the High – since He has revealed in his (a.s.) glory the verse And the foremost are the foremost, These are they who are drawn near (to Allah)…”[29], an unanimously agreed upon fact by both the sects. So, although this objection does not deserve an answer, nevertheless, in addition we would like to say, ‘Childhood is not an obstacle to attain perfection in intellect that would be a cause in accepting Islam and faith. Don’t you see that Prophets Eesa (a.s.) and Yahya (a.s.) were given wisdom during childhood? While, our master Ameerul Momineen (a.s.), according to the traditions of light and other narration recorded by both the sects, was the most complete of creatures after the Seal of the Prophets (s.a.w.a.). Therefore, there is no ground to believe the non-validity of acceptance of Islam during childhood. In fact, it is obligatory on a Muslim after browsing through the traditions in the context to acknowledge yet another superiority and excellence of Ameerul Momineen (a.s.) and that is his (a.s.) perfection prior to his (a.s.) adulthood and not to regard as unlikely and express scepticism in the acceptance of his (a.s.) belief and faith.



[1] Surah Waaqea’h (56): Verses 10-12

[2] Surah Tauhab (9): Verse 100

[3] Ghaayah al-Maraam, p. 355 narrating from Faraaed al-Simtain

[4]               Surah Waaqeah (56): Verse 27

[5]               Surah Waaqeah (56): Verse 8

[6]               Surah Waaqeah (56): Verse 10

[7]               Surah Hujuraat (49): Verse 13

[8]               Surah Ahzaab (33): Verse 33

[9]               Ghaayah al-Maraam, p. 386 narrating from Tafseer al-Tha’labi

[10]             Ghaayah al-Maraam, p. 386; al-Manaaqeb of Ibn Maghaazeli, p. 320

[11]             Ghaayah al-Maraam, p. 386

[12]             Ghaayah al-Maraam, p. 356; Manaaqeb of al-Khaarazmi, p. 19

[13]             Ghaayah al-Maraam, p. 356; Manaaqeb of al-Khaarazmi, p. 20

[14]             Surah Waaqeah (56): Verse 27

[15]             Surah Waaqeah (56): Verse 8

[16]             Surah Waaqeah (56): Verse 10

[17]             Surah Hujuraat (49): Verse 13

[18]             Surah Ahzaab (33): Verse 33

[19] Ghaayah al-Maraam, p. 356 narrating from Tafseer al-Qummi, p. 661

[20] Ghaayah al-Maraam, p. 499

[21] Ghaayah al-Maraam, p. 502 narrating from Manaaqeb of al-Khaarazmi p. 61

[22] Ghaayah al-Maraam, p. 502 narrating from Faraaed al-Simtain

[23] Ghaayah al-Maraam, p. 502 narrating from Faraaed al-Simtain

[24] Ghaayah al-Maraam, p. 503

[25] Ghaayah al-Maraam, p. 504; al-Amaali of Shaikh Saduq (r.a.), p. 28, Session 6

[26] It is clear that a person’s closeness to Allah – the High – and his being from the proximate ones merely implies the effects of closeness in him like entering first in Paradise, descent of mercy upon him, honoring him like none other and other such effects that denote proximity. By no means, it implies physical proximity or other forms used to denote closeness amongst creatures. Therefore, if the signs of closeness are provided for the one who lags behind by appointing him as Allah’s Caliph and subjecting the foremost to his obedience and his mastership, it would necessitate that the one who is lagging behind is closer to Allah – the High – instead of the foremost, which is contradictory to the saying of Allah – Mighty and Majestic be He – ‘These are they who are drawn near (to Allah)’. – The Author (r.a.).

[27] Preface in his book of Sharh Nahj al-Balaaghah

[28] Refer Behaar al-Anwaar, vol. 2, p. 225 and vol. 28, p. 104; al-Mo’jam al-Mufahharas le Alfaaz al-Hadith al-Nabawi, vol. 1, p. 367

[29] Surah Waaqeah (56): Verses 9, 10.