وَلَقَد آتَينا لُقمانَ الحِكمَةَ أَنِ اشكُر لِلَّهِ ۚ وَمَن يَشكُر فَإِنَّما يَشكُرُ لِنَفسِهِ ۖ وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ حَميدٌ
Certainly We gave Luqmān wisdom, saying: ‘Give thanks to Allah; and whoever gives thanks, gives thanks only for his own sake. And whoever is ungrateful, [let him know that] Allah is indeed all-sufficient, all-laudable.’
EXEGESIS
Al-ḥikmah (wisdom), is a noun that has ḥ-k-m as its root letters, meaning to prevent, restrain, curb or withhold or control something from acting in an evil or corrupt manner. The sentence ḥakamahu means ‘he restrained or withheld him (from acting in an evil or corrupt manner)’. Ḥakama al-faras means ‘he restrained or curbed the horse (by means of the bridle and bit)’. The bit of a bridle used to control a horse or to render it manageable is called ḥakamah since it helps prevent it from being refractory. Thus the primary significance of ḥikmah is what prevents or restrains from ignorant behaviour and allows things to be accomplished properly, or the attainment of the truth by knowledge (ʿilm) and intellect (ʿaql).
It has many meanings attributed to it by Quran commentators, such as knowledge of God and His attributes, knowledge of His unity and the prohibition of associating anything with Him, being grateful to God for His blessings and favours as mentioned in this verse, placing a thing in its correct place, a word of admonition, and God’s obedience, while in a transmitted report it is identified as: ‘The peak of wisdom is the fear of God (taqwā).’ It is also defined as intellect, knowledge, the good fortune to act in accordance with knowledge, as well as accomplishing things properly and correctly. Imam al-Kāẓim (a) is attributed to have said to Hishām: ‘Hishām, God says Certainly We gave Luqmān wisdom. It means understanding [or comprehension] (fahm) and intelligence (ʿaql).’
As it appears, all these varied meanings are instances of the literal meaning of the term. Knowledge of God and His attributes and knowledge of His unity is ḥikmah (wisdom) because it is useful knowledge that prevents a person from the evil of disbelief or incorrect beliefs, misdeeds, and damnation. Being grateful to God for His blessings and favours is ḥikmah because it is a practice or deed based on useful knowledge, which prevents a person from the wrong or evil of ingratitude, arrogance, and disobedience to God. Placing a thing in its correct place is ḥikmah because it is a deed based on useful knowledge which prevents a person from injustice, which is wrong and evil. A word of admonition is ḥikmah because it is useful knowledge that prevents a person from destruction, which is harmful. God’s obedience and God-consciousness are ḥikmah because they are practices based on useful knowledge that prevent from the evil of disbelief and damnation, which are harmful.
Ushkur (give thanks). There are three words from the root letters sh-k-r that occur in this verse. These are the imperative verb ushkur and the present tense verb yashkur, which occurs twice, meaning: to use blessings as they ought to be used, and to appreciate its owner; to enjoy blessings in the correct way.
Kafara (is ungrateful) is derived from kufr, which literally means ‘to cover’. In the context of the verse, it refers to the act of being ungrateful by concealing the truth or blessings bestowed upon an individual. More generally, it is associated with the meaning of disbelieving in God, rejecting God, or to deny or turn away from God. Other meanings closely related to this meaning and arguably a consequence of it are to blaspheme against God, to attribute to Him what He rejects, to disobey or ignore God’s command, to reject His signs. The meaning for this verb in this verse that comes across clearly from it, on the basis of its juxtaposition of kufr with shukr, is to be ungrateful for a favour done and to deny a favour granted, especially by God. The following verses demonstrate this contrariety between kufr and shukr: 24:7, 14:7, 39:7, 2:152, and 76:3. Additional verses that use the word kufr or words formed from its root letters, in the meaning of ingratitude, are 14:28 and 26:18. Farāhīdī, the author of one of the first Arabic dictionaries, the Kitāb al-ʿAyn, identifies these two concepts, namely unfaith and ingratitude, as the first two meanings of the word kufr, among others.
EXPOSITION
Luqmān is the name of a wise man who was granted wisdom. The Luqmān pericope (verses 12-19) mentions a sample of his teachings with which he advised his son. Further details of his life and personality are shared herewith. This is the only surah in which Luqmān is mentioned. The relationship of these verses, which form the Luqmān pericope, with what went before, is clear in that while verse 6 consisted of a description of one who was engrossed in diversionary tales and false speech so that he could lead his listeners astray by such tales and mock the truth, these verses, by contrast, contain a description of a person possessing wisdom, and therefore is not only rightly guided himself, but also guides others by his wisdom towards God and salvation. And while verse 7 describes the arrogant and refractory attitude of the person engrossed in diversionary tales and false speech towards divine messages, these verses, in contrast, demonstrate the humble and attentive attitude of the wise person to God and His messages. Verse 6 mentions diversionary tales and false speech which are used to distract and mislead others, while verses 12-19 mention their opposite, which is wisdom, which aims to restrain and prevent a person from falsehood, disbelief, going astray, mockery of the truth, disobedience, and damnation. The Luqmān pericope in this surah is therefore the contrast of diversionary talk (lahw al-ḥadīth) in verse 6 and an example of signs of the wise book in verse 2, which are verses that are A guidance and mercy for the virtuous (verse 3).
Indeed, lahw al-ḥadīth and ḥikmah are clearly antithetical to each other in light of their meanings. Furthermore, the teachings contained in the Luqmān pericope closely reflect and reiterate the teachings and exhortations enumerated in verses 1-5 such as faith in God, virtue, God’s worship and obedience, belief in the hereafter, accountability, and salvation. Verses 8-9 mention faith and virtuous deeds and the resultant positive outcome of that, which is eternal life in gardens of bliss. The Luqmān pericope focuses on exactly the same: faith in one God (verses 12-13, 15), virtuous deeds and refraining from evil deeds in obedience to God (verses 14-19), which would lead to eternal life in gardens of bliss. Verses 10-11 stress God’s unity and belief in Him, and the Luqmān pericope stresses the same: belief in one God, gratitude to Him, belief in Him, and obedience to His teachings.
God introduces us to a man whom He had granted wisdom. Verse 12 begins by asserting, Certainly We gave Luqmān wisdom where it employs two important particles of emphasis to render its assertion. These are the particles qad and the particle la prefixed to qad becoming la-qad. The particle qad when followed by a past tense verb (as in this verse) indicates that the action has already taken place, that it has been realised and achieved (al-taḥqīq). The intensifying or emphatic particle la occurs here specifically as the complement or predicate of an implicit oath (lām al-qasam). Oaths convey emphasis. Consequently, this verse begins with two instruments of emphasis (the implicit oath, and the particle qad) and may be understood as follows: We swear, certainly, We did indeed give Luqmān wisdom.
Two questions arise here: 1. Who was Luqmān? 2. What is meant by wisdom? The second question has been dealt with in the Exegesis section, while practical examples of wisdom have also been mentioned there and in the following verses. But there exists a debate among Quran commentators, historians, and hadith scholars about the first question, and hence disagreements exist about him. This is because the name Luqmān only appears in this surah of the Quran and we are told nothing about him save what God relates in verses 12-19. However, details regarding his identity (many of which are contradictory while some seem exaggerated), and reports about his wisdom, abound in the extra-Quranic literature, some of which have been shared in the Insights from Hadith section. Thus some hold that he was a pre-Islamic prophet, views held by exegetes such as ʿIkramah, Suddī, and al-Shaʿbī. They arrived at this conclusion by interpreting al-ḥikmah in this verse to mean al-nubuwwah (prophethood). Yet the more widespread and apparent opinion held by the majority of Quran commentators, on the basis of the Quran itself, is that he was simply a righteous man granted wisdom, a sage (ḥakīm). Ibn Abbas, Mujāhid, and Qatādah are attributed to have held this opinion from among the early scholars. Some identify him as a slave, or a black Abyssinian slave of ugly appearance. Others claim that he was the nephew of Prophet Job (a), that he lived a thousand years, and acquired knowledge from Prophet David (a), or lived during the latter’s time. Mughniyyah writes that these differences do not impinge on faith or practical life, rather what is essential to believe in is what the Quran explicitly states about him, which is that Luqmān was a man whom God favoured with wisdom, which was the knowledge of God and His obedience, and to call mankind to God’s path with beautiful exhortation.
Give thanks to Allah: this has generated two interpretations. One interpretation is that the instruction Give thanks to Allah serves as the consequence of the granting of wisdom, in that having had been granted wisdom, Luqmān is being instructed to be grateful for it. This interpretation argues that this instruction, coming as it does after Certainly We gave Luqmān wisdom suggests that there is an implicit phrase here, which is: We said or instructed him to give thanks to God for having had been granted wisdom. Thus this part of the verse would be understood as: Certainly We gave Luqmān wisdom and instructed him to give thanks to Allah. The second interpretation is that the instruction Give thanks to Allah is an explication of the wisdom granted to Luqmān, that the instruction itself is the wisdom that was granted to him. In this case, the verse would read: Certainly We gave Luqmān wisdom which was: ‘Give thanks to Allah’.
Gratitude means recognising the blessing from the bestower and using it in a manner which pleases the bestower in return for the blessing. In addition, gratitude towards the source of blessings is the key to knowledge. This is because anyone who intends to express gratitude to the bestower of blessings necessarily needs to know the bestower of blessings in terms of his acts and attributes so that he may be grateful to him and use the blessing in a manner that pleases him. Consequently, gratitude proves to be the key to useful knowledge. The instruction in favour of gratitude to God for a favour granted is useful knowledge (ḥikmah), since it prevents a person from the harms of ingratitude (mentioned in this verse and in the Insights from Hadith section), from arrogance, and from disobedience to God. Further, can it be denied that absolutely every comfort and facility, indeed everything given to and made available to human beings during their lives, is a favour from God?
And whoever gives thanks, gives thanks only for his own sake: there is potential for the misconception that the imperative in favour of gratitude to God is because God needs such gratitude from mankind. Consequently, this part of this verse responds to such a misconception, negating it. This is because the reward or benefit of the grateful person returns to him, and is in his interest and benefit, not for the benefit of God or due to God’s need for it. This is because God is absolutely self-sufficient as the terminal part of this verse says, while the benefit or reward of gratitude is the permanence of the blessing and the rendering of the grateful person as deserving more of it.
And whoever is ungrateful, [let him know that] Allah is indeed all-sufficient all-laudable. Implicitly, this part of the verse wishes to say that whoever is ungrateful is ungrateful to the detriment of his or her own soul (30:44, 35:39, 40:28, 27:40, 4:131). Such a person’s ingratitude does not harm God at all since the punishment of ingratitude returns to him. This is because Allah is indeed all-sufficient, being in no need of His creation nor in need of the creation’s gratitude. And He is all-laudable, deserving of praise and commendation irrespective of whether creation praises Him or not; alternatively, it may mean He is all-praiseworthy, whose every creation proclaims His glory in its own way.
The perspective of the benefit of gratitude returning to the grateful person and being in his interest is evident, which is that a grateful person’s gratitude exhibits his knowledge and cognisance of the origin of that bestowal, and consequently exhibits his deservedness for an increase in the blessings in this world and the hereafter. As for the ingrate, he, due to his ingratitude and lack of knowledge of the origin of blessings, has exhibited his ignorance and lack of deservedness for an increase in blessings, while in the hereafter he shall expose himself to God’s wrath due to this ignorance.
Till here we have learned something about Luqmān’s circumstances and his lofty station. Thereafter, in the following verses, God mentions his wise exhortations with which he counselled his son. These consist of ten pieces of advice which may be categorised into theological advice consisting of belief in monotheism, negating polytheism, and belief in resurrection, reckoning, and recompense; advice in favour of beautiful deeds, which include saying the ritual prayers, commanding good and forbidding evil, and patience in the face of tribulations; advice regarding social interactions, consisting of the prohibition of haughtily turning away one’s cheek from others and walking with arrogant exultation; and finally, ethical advice consisting of a balanced gait while walking and lowering the voice when talking.
INSIGHTS FROM HADITH
- ʿAbd-Allāh ibn ʿUmar reports that the Prophet said: ‘In truth I tell you that Luqmān was not a prophet, rather he was a servant [of God], of excessive contemplation and reflection. He held a lot of good opinion of others (ḥusn al-ẓann) [rather than suspect and mistrust them], had good conviction, and held his tongue and spoke very little. He loved God and so therefore God the exalted loved him, and consequently God blessed him with wisdom. He was asleep at midday when a voice called out to him [and this was prior to Prophet David (a)]. He was asked: “Luqmān, would you like God to appoint you as [His] vicegerent (khalīfah) on earth where you would judge between people with the truth (al-ḥaqq)?” Luqmān replied to the voice: “If my Lord, the mighty and majestic, compels me, I would acquiesce, for I know that if He did that, He would aid, teach, and protect me. However, if my Lord gave me the choice then I would rather be excused and avoid disaster and misfortune (al-balāʾ).” At this the angels asked him, while he could not see them: “Luqmān, why is that?” He replied: “Because the position of a judge is most serious, most unsettled, and troubling! Injustice [or wrongdoing] besets him from all sides, thus he is either abandoned or aided. If he is in the right, it is fitting that he gains salvation, but if he errs, he misses the path to paradise. One who is humble and lowly in this world but honourable in the hereafter is better off than being honourable in this world but lost and lowly in the hereafter, while one who chooses this world over the hereafter loses the world and fails to attain the kingdom of the hereafter.” The angels were amazed at his fine, well-reasoned speech. Then he slept and was immersed in wisdom, and when he noticed it [subsequently], he spoke it. He used to support David by his wisdom. David [once] said to him: “Blessed are you, Luqmān. You were granted wisdom and [therefore] misfortunes were turned away from you.”’
- Imam al-Ṣādiq (a) replied to Ḥammād as follows when he asked him about Luqmān and his wisdom: ‘By God, Luqmān was not granted wisdom due to noble descent or wealth, or due to physical strength, family prestige, or beauty; rather he was a man with resolute will regarding God’s teachings. He refrained from sins for the sake of God, was silent, and tranquil. He had profound insight, was far-sighted, and sharp-sighted, and had a wealth of experience. He never slept during the day and never sat in a reclining position in a public gathering. He never spat in a public gathering and never played around aimlessly with anything. None from the people ever saw him urinating or defecating or having a bath due to his extreme care in protecting himself from coming across undressed, and due to his extreme care in these affairs. He never laughed at anything and never got angry, for fear of transgressing [the teachings of] his religion. He never made fun of anybody and never exulted due to having been granted worldly possessions. Neither did he ever become sad at [losing] anything worldly. He married women and begot many children. Many of his children predeceased him but he did not weep at their death. He did not pass by two men fighting or arguing save that he reconciled them, and did not leave them till they had mutually abstained from [fighting or arguing with] each other. He never heard speech from anyone which he appreciated, save that he asked the person for its explanation and from whom he had obtained it. He used to sit much with learned scholars and the wise. He would call upon judges, kings, and rulers. He would feel sorry for the judges for what they were afflicted with, and would feel sorry for the kings due to their heedlessness of God and their contentment with that. He would learn things by which he could subdue his self and with which he could fight his whims and passions and safeguard himself from Satan. He would guard against and be cautious of power and authority. He used to remedy his self by means of reflection and examples and would not journey forth to seek anything save what would benefit him. He would not look into anything save what would aid him. For [all] that he was granted wisdom and endowed with protection from error and sins (al-ʿiṣmah). When he was given the choice to become God’s vicegerent and declined the offer, God the mighty and majestic ordered the angels and they called David and offered it to him. He accepted it and did not place conditions as Luqmān had, and so God granted him the vicegerency on earth. He was tried more than once in that, every time falling into error with God pardoning him for that. Luqmān used to visit David a lot and would exhort him by means of his exhortations, wisdom, and the grace of his knowledge, and David would say to him: “Blessed are you, Luqmān! You were granted wisdom and you turned away misfortune from yourself, while David was granted vicegerency and was afflicted with judgement and tribulation.”’
- Abū Hurayrah relates that the Messenger of God asked his companions: ‘Do you know who Luqmān was?’ They replied that God and His Messenger knew best, whereupon he said: ‘He was an Abyssinian.’
- It is reported that Luqmān visited Prophet David (a) while he was making a coat of mail. God had softened iron for him. Luqmān wanted to ask him something but wisdom suggested otherwise and so he kept silent. When Prophet David (a) had completed making the coat of mail, he donned it and exclaimed: ‘What a fine war apparel you are!’ Thereat Luqmān said: ‘Silence is from wisdom but few practice it,’ and David responded: ‘You are rightly called “wise”.’
- It is related that a person once asked Luqmān: ‘Are you not the same person who used to pasture animals with us?’ He replied in the affirmative whereupon the person said: ‘Then from where were you granted what I see [of wisdom] from you?’ He replied: ‘Due to truthful speech and silence regarding what does not concern me.’
- Imam al-Bāqir (a) said: ‘From what Luqmān exhorted his son was that he said: “Dear son, if you are in doubt about death then try to dispel sleep from yourself. You will never be able to do that. And if you are in doubt about resurrection, try to dispel waking up [from sleep] from yourself. You will never be able to do that. So, if you reflect on these matters you will learn that your soul is in the control of another, and that death is similar to sleep while waking up after sleep is like resurrection after death.”’
- It is mentioned that Luqmān’s master called him one day and ordered him to slaughter a sheep and to bring him the best two morsels from it. Luqmān slaughtered a sheep and brought his master its heart and tongue. The master inquired the reason for his choice of morsels and Luqmān replied: ‘These two are the best things if they are good, and they are the worst things if they are vicious.’
- When Luqmān was asked which person was the most evil, he replied: ‘The one who cares little that people see him sinning.’
- Imam al-Ṣādiq (a) said: ‘The gratitude of every blessing granted, even if it be great, is that the person praises God the mighty and majestic for that.’
- Abū Baṣīr relates that he asked Imam al-Ṣādiq (a): ‘Does gratitude have a limit such that were God’s slave to accomplish it he would be considered grateful?’ The Imam replied in the affirmative and when asked about it, replied: ‘He praises God for every blessing granted him in his family and wealth, and if there is an obligation in what God has granted him of wealth, he discharges it.’
- Imam al-Ṣādiq (a) said: ‘Whoever has God grant him a blessing and he acknowledges it with his heart has discharged its gratitude.’
- Imam al-Ṣādiq (a) said: ‘God the mighty and majestic revealed to Moses (a): “Moses, be grateful to Me as it deserves to be grateful to me.” Moses said: “My Lord, how can I be grateful to You as it deserves to be grateful to You when there isn’t any gratitude which I may express save that it is You who has blessed me with it?!” At that, God said: “It is now that you have been [truly] grateful to Me, which is when you acknowledge that it is from Me.”’
- Imam Ali (a) said: ‘Gratitude for blessings necessitates their increase, while ingratitude for blessings is proof of its repudiation and denial.’
- Imam Ali (a) said: ‘A blessing that is not appreciated and acknowledged is like a sin that is not forgiven.’
[1] Lane, 2/619; Arabic-English Dictionary of Qur’anic Usage, p. 226.
[2] Lane, 2/619.
[3] Lane, 2/619.
[4] Lane, 2/620.
[5] Lane, 2/620.
[6] Lane, 2/620.
[7] Kashif, 6/160.
[8] Tibyan, 8/275.
[9] Tibyan, 8/275.
[10] Kashif, 6/160.
[11] Kashif, 6/160.
[12] Kashif, 6/160.
[13] Kashif, 6/160.
[14] Tabrisi, 8/493.
[15] Tabrisi, 8/493.
[16] Tabrisi, 8/493; Razi, 25/118.
[17] Tabrisi, 8/493.
[18] Kafi, 2/13, cited in Amthal, 13/34; Safi, 4/141.
[19] Munyah, 21/130.
[20] Lane, 2/2678; Arabic-English Dictionary of Qur’anic Usage, p. 809. The root letters of kufr are k-f-r. Apart from covering, its other meanings are to hide, to plant seeds, to wear a garment over the shield, darkness of night, sea, valley, to disbelieve, to be ungrateful (see Arabic-English Dictionary of Qur’anic Usage, p. 809). However, the primary significance of these root letters is to veil, to conceal, to hide, to cover a thing (see Lane, 2/2678). The North African lexicographer and author of the Arabic dictionary Lisān al-ʿArab, Muhammad ibn Manẓūr, also understood this meaning to be the root or primary meaning of these root letters (see Lisan, 5/141-148, cited in Juan Cole, ‘Infidel or Paganus? The Polysemy of kafara in the Quran’, JAOS, 140(3), p. 617). A couple of examples would be well worth considering such as: kafara al-matāʿ fī al-wiʿā (he covered the food in a receptacle) (Lane, 2/2678); kafara dirʿahu bi thawbin (he covered his armour with a cloth) (Lane, 2/2678). Planting seeds is kufr because it involves covering up the seeds in the earth (Lane, 2/2680). Similarly, wearing a garment over the armour covers up the armour, while the sea, the night, and the valley all cover up or hide something. The sea hides things deep in its depths, the night veils things in its darkness, and the valley hides things in its bosom (Lane, 2/2680).
[21] Ingratitude to God is kufr because it is denying the manifest blessings of God, thereby covering up God's favours (Lane, 2/2680).
[22] Arabic-English Dictionary of Qur’anic Usage, pp. 809-810; Lane, 2/2680. Disbelief in God or His rejection is kufr because it involves (willfully and knowingly) denying God thereby covering up the truth or the manifest proofs of His existence and unity (Lane, 2/2680).
[23] Arabic-English Dictionary of Qur’anic Usage, p. 810.
[24] Arabic-English Dictionary of Qur’anic Usage, p. 810.
[25] Ayn, 4/38-39, cited in Juan Cole, ‘Infidel or Paganus? The Polysemy of kafara in the Quran’, JAOS, 140(3), p. 617.
[26] Munyah, 21/130.
[27] Mizan, 16/214.
[28] Munyah, 21/130.
[29] Mizan, 16/214.
[30] Arabic-English Dictionary of Qur’anic Usage, pp. 738-739; al-Jadwal fī Iʿrāb al-Qurʾān, 21/76.
[31] Arabic-English Dictionary of Qur’anic Usage, p. 829; al-Jadwal fī Iʿrāb al-Qurʾān, 21/76. Verse 12:91 is a useful example of what is implicit in verse 12 rendered explicit. An oath has two parts: the oath itself and its predicate or complement. 12:91 begins as follows: tallāhi la-qad ātharaka allāhu ʿalaynā, where tallāhi is the oath, rendered explicit in 12:91, but which is implicit and therefore elided in verse 12. The oath in 12:91 is then followed by the two particles of emphases la-qad as part of the predicate or complement of the oath, similar to verse 12. 12:91 can be translated as: By God! God has indeed favoured you over us …
[32] Mizan, 16/221.
[33] Tibyan, 8/275; Tabrisi, 8/493; Tabrisi.J, 3/279.
[34] Tibyan, 8/275; Tabrisi, 8/493.
[35] Tabrisi, 8/493.
[36] Tabrisi, 8/493.
[37] Tabrisi, 8/493.
[38] Tibyan, 8/275; Tabrisi, 8/493; Tabrisi.J, 3/279.
[39] Tibyan, 8/275; Tabrisi, 8/493.
[40] Kashif, 5/160.
[41] Tibyan, 8/275; Tabrisi, 8/493.
[42] Tabrisi, 8/493.
[43] Tabrisi.J, 3/279.
[44] Tabrisi.J, 3/279; Kashif, 5/160.
[45] Tabrisi, 8/493.
[46] Kashif, 5/160.
[47] Munyah, 21/132; Mizan, 16/215; Tabrisi, 8/494; Amthal, 13/33.
[48] Tibyan, 8/275; Mizan, 16/215; Tabrisi.J, 3/279; Munyah, 21/131; Razi, 25/119; Amthal, 13/33.
[49] Munyah, 21/132.
[50] Munyah, 21/132.
[51] Munyah, 21/132.
[52] Tibyan, 8/275; Tabrisi, 8/494; Safi, 4/141; Mizan, 16/215; Munyah, 21/132.
[53] Munyah, 21/132; Mizan, 16/215.
[54] Tabrisi, 8/494; Safi, 4/141.
[55] Munyah, 21/132; Mizan, 16/215.
[56] Tibyan, 8/275.
[57] Tabrisi, 8/494; Safi, 4/141; Mizan, 16/215; Munyah, 21/132.
[58] Mizan, 16/215; Safi, 4/141; Munyah, 21/132.
[59] Safi, 4/141.
[60] Munyah, 21/132.
[61] Munyah, 21/132.
[62] Munyah, 21/132.
[63] Munyah, 21/132.
[64] Munyah, 21/132.
[65] Munyah, 21/132.
[66] Qummi, 2/163; Mizan, 16/221-222; Tabrisi, 8/493-494; Safi, 4/141-142; Munyah, 21/131.
[67] Munyah, 21/131; Qummi, 2/162-163; Mizan, 16/222-223.
[68] Qummi, 2/162-163; Mizan, 16/222-223.
[69] Mizan, 16/222.
[70] Tabrisi.J, 3/279.
[71] Tibyan, 8/275; Tabrisi, 8/493-494.
[72] Mizan, 16/225.
[73] Tabrisi, 8/495.
[74] Tabrisi, 8/496.
[75] Safi, 4/141.
[76] Safi, 4/141.
[77] Safi, 4/141.
[78] Safi, 4/141.
[79] Munyah, 21/132.
[80] Munyah, 21/132.