وَما قَدَرُوا اللَّهَ حَقَّ قَدرِهِ وَالأَرضُ جَميعًا قَبضَتُهُ يَومَ القِيامَةِ وَالسَّماواتُ مَطوِيّاتٌ بِيَمينِهِ ۚ سُبحانَهُ وَتَعالىٰ عَمّا يُشرِكونَ

They do not regard Allah with the regard due to Him, yet the entire earth will be in His fist on the Day of Resurrection, and the heavens rolled up in His right hand. Immaculate is He and exalted above [having] any partners that they ascribe [to Him].

EXEGESIS

Qadr means the size, measure, or quantity of something. It is also used in a non-material sense (like here), where it means position, status, and significance.^{‎[1]Mizan, 17/292.} Qadara is to measure the extent, depth, size, or limits of something. Therefore, the verse means that the people did not esteem God with the view and regard that He deserves according to His magnificence and grandeur.^{‎[2]Raghib; Bahrayn; Tibyan, 9/45. The same interpretation is narrated from Suddī in Tabari, 24/17.} It is similar to the verse, What is the matter with you that you do not look upon Allah with veneration (71:13). Other suggested and related meanings are: 1. They did not recognise God as He is. 2. They did not worship God as He deserves.^{‎[3]Furqan, 25/381.} 3. They have not believed in God’s power over them.^{‎[4]Tabari, 24/17, narrated from Ibn Abbas.}

If qadr is interpreted as the measure or limit of something, then the verse is saying: They measure not God with His true measure (this is Arberry’s translation). This does not implicate that God has some measure or limit, because the statement would still be true if God had no measure or limit to begin with.^{‎[5]Furqan, 25/381, with some elaboration.} Yet, a more plausible meaning is that God’s measure here refers to His status and grandeur, as discussed earlier.

Al-qabḍ is to have something in the palm of one’s hand and to hold something with the whole palm. Qabaḍa means to gather something and have it under one’s full control (as opposed to basaṭa, which is to spread something). Therefore, qabḍatuhu means that God will have total control and dominion over the earth on the Day of Resurrection, just like holding something tight in one’s fist.^{‎[6]Raghib; Lisan; Tahqiq, under q-b-ḍ.} Having something in one’s fist could refer to two things: 1. Having full authority over it. 2. Having exclusive authority over it.^{‎[7]Mizan, 17/292.} Both are true in this case. It will be a matter of a single grasp for God to gather the whole earth with everything on it or in it.^{‎[8]Tabrisi.J, 3/465.}

Jamīʿan: entirely, totally. This shows that what is meant by arḍ (earth) here is not a specific land or place, as used in some other verses. It could also mean all seven earths (65:12).^{‎[9]Zamakhshari, 4/144.}

Maṭwiyyātun: rolled up, as a scroll.^{‎[10]Tahqiq, under ṭ-w-y.} It is mentioned in the following verse as well: The day We shall roll up the sky, like the rolling of the scrolls for writings. We will bring it back as We began the first creation – a promise [binding] on Us. [That] indeed We will do (21:104).

Given the context of the verse, yamīn (right hand) here refers to God’s infinite power, which is one of the meanings of the term. Other possibilities are: 1. Right hand is used here because scrolls were typically rolled and held by the right hand.^{‎[11]Tabrisi.J, 3/465.} 2. Yamīn here means yumn (blessing). It is intended to say that the collapse of the earth and heavens is accompanied by God’s blessing and targeted toward perfection, as opposed to being a regressive movement toward destruction and obliteration. 3. Fist and right hand in this verse refer to God’s means, instruments, and agents that conduct His will and plan in the universe. The last part of the verse (Immaculate is He and exalted above [having] any partners that they ascribe [to Him]) could either confirm or undermine this possibility. It would confirm this meaning if the verse implies that God is far more exalted than being defined or identified as the holder of the heavens and earth, no matter how great they may be. He is even more exalted than being defined as the holder of the Throne, which is higher and greater than the heavens and the earth, because His Throne is carried by His angels (40:7, 69:17). Thus, Immaculate is He and exalted above all of these descriptions.^{‎[12]Razi, 27/475, with some elaboration.} It would undermine this meaning because the whole message, theme, and focus of these verses is to deny partners and associates for God. Therefore, it is unlikely that fist and right hand primarily concern God’s means and agents; rather, they concern God’s infinite power and dominance, even though He exercises His power through His means and agents.

Rāzī has clarified the right approach to the interpretation of these terms (like fist and right hand) in the Quran: the verses of the Quran should be interpreted according to their apparent and real meanings by default. However, if there is a case where the apparent and real sense of a term contradicts an otherwise established fact, then a metaphorical or secondary meaning should be adopted. Yet, this does not specify which metaphorical meaning – among all possible ones – should be chosen. Therefore, it should again be shown that one of these meaning is more plausible than the other ones, in which case the term should be interpreted accordingly. In this case, the apparent meanings of fist and right hand are the bodily limbs. However, it is certain that God does not have organs or parts. A common and Quranic metaphorical meaning of having something in one’s right hand is to have full ownership of it, as used concerning slaves (4:3, 23:6). Likewise, if something is in one’s fist, it means that it purely and exclusively belongs to him, as the jurists say, ‘so-and-so has this property in his fist’.^{‎[13]Razi, 27/474.}

EXPOSITION

By setting partners for God and associating others with Him, the people have failed to give due regard to God, because the fact of the matter is that Immaculate is He and exalted above [having] any partners that they ascribe [to Him]. Invoking others besides God and next to Him is an outrageous folly, because God is the one who has full authority and dominance over the entire universe, including the earth and the heavens, while those whom you invoke besides Allah will never create [even] a fly even if they all rallied to do so! And if a fly should take away something from them, they cannot recover that from it. Feeble is the seeker and the sought! (22:73). There is another place in the Quran that says They do not regard Allah with the regard due to Him. Indeed Allah is all-strong, all-mighty (22:74). The two qualities all-strong and all-mighty indicate that if one recognises the infinite strength and might of God, he would realise that there is no room for associating anyone with Him.^{‎[14]Furqan, 25/381.} (They do not regard Allah with the regard due to Him has also appeared in verse 6:91, where it is an answer to the claim, Allah has not sent down anything to any human.)

The entire earth will be in His fist on the Day of Resurrection, and the heavens rolled up in His right hand. Given the context, this shows that whether earthly or heavenly, material or transcendent, any partner that is attributed to God is subject to His authority and dominion.^{‎[15]Alusi, 12/280.} Two points can be inferred from this part of the verse: 1. God’s irresistible power and dominance on the Day of Resurrection. 2. The falling of the order, means, and connections in the universe,^{‎[16]Mizan, 17/292.} and the return of creation to its initial condition: the heavens and the earth were interwoven and We unravelled them (21:30). Even though the collapse and disintegration of the universe (point 2) occur on the Day of Resurrection, God’s dominance over His creation (point 1) has ever been and will always be (35:41, 41:11). What happens on the Day of Resurrection is that this dominance will become apparent and evident to those who were veiled from beholding it. The day when they will emerge [from their graves], nothing about them will be hidden from Allah. ‘To whom does the sovereignty belong today?’ ‘To Allah, the one, the all-paramount!’ (40:16). Otherwise, the earth is subject to God’s power and manipulation even in this world: Do they not see how We visit the land diminishing it at its edges? Are they the ones who will prevail? (21:44).

The heavens groan

To the Lord of Throne:

‘Do not leave us

To be on our own.

What keeps us upright

Is Thy power and might;

We’re rolled up in Thy hands

Both of which are right.’^{‎[17]Rūmī, Mathnawī, v. 4, lines 1177-1178. It is narrated that both of God’s hands are ‘right’.}

Immaculate is He and exalted above [having] any partners that they ascribe [to Him]. One of the things of which God is clear, immaculate, and exalted, is the interpretation of ‘measure’, fist, and right hand in a physical sense or in any sense that implicates an aspect of need or limitation for God. Such aspects pertain to the partners that they ascribe to Him, while He is far above and glorified of them.^{‎[18]Furqan, 25/382-383.}

Overall, this verse points to the people’s error in setting partners for God due to their ignorance of His infinite power, as well as their ignorance about how He will end the current state of affairs in the universe and set up the resurrection. The verse serves as a transition to the last part of this chapter about resurrection.^{‎[19]Mizan, 17/292.}

INSIGHTS FROM HADITH

1. There is a long narration where Imam al-Ṣādiq (a) explains that everyone on the earth and in the heavens will die. Then the Angel of Death is ordered to take the life of Gabriel and Michael, and then the life of the holders of the Throne. Finally, God will command the Angel of Death: ‘Die!’ (as an existential command). Then God will take the earth in His right hand and the heavens in his right hand, and say: ‘Who are those who used to call unto partners besides Me? Who are those who used to set other gods besides Me?’^{‎[20]Kafi, 3/256-257, h. 25.}

Notes: 1. This narration confirms another narration that ‘Both of His hands are right’,^{‎[21]Ahmad, 2/160; Muslim, 6/7.} referring to God’s boundless strength and/or blessing. 2. This hadith does not mean that God will literally say to Himself ‘Who are those who used to …’ It is rather the language of reality and the state of affairs.

2. The Prophet said: ‘The All-Compeller [i.e. God] will hold the heavens and the earth in His two hands.’ Then the Prophet clenched his fist, and then opened and clenched it a few times. ‘Then He will say: “I am the all-compeller! I am the king! Where are the oppressors? Where are the arrogant?”’ There are many similar narrations to this.^{‎[22]Muslim, 8/126-127; Tabari, 24/17-19; Suyuti, 5/335.}

Notes: 1. Overall this narration confirms the interpretation suggested earlier. 2. The two hands of God refer to His infinite power (see 5:64 and 38:75). According to some narrations, God will roll up the heavens in His right hand, and then the earth in His left hand. This could be because the heavens refer to the immaterial realms while the earth refers to the realm of nature, and the former is greater, nobler, and more supreme than the latter.^{‎[23]Al-Nawawī, Sharḥ Ṣaḥīḥ al-Muslim, 17/132, with some elaboration.} Nevertheless, both of God’s hands are right, as discussed under the previous hadith. The narrations that attribute right and left hands to God are reconciled with the ones that consider both of His hands to be right as follows: from His point of view, both of his hands are right (yamīn), as nothing emanates from him but blessing (yumn). However, the effects and results of His actions in the universe are sometimes in the form of mercy (right) and sometimes in the form of wrath (left).^{‎[24]Bursawi, 8/135.} 3. Apparently the Prophet clutched and released his fist to illustrate that God’s dominance over His creation will be like holding something in one’s fist. It might also be inferred from the opening of his fist that the initial collapse of the order of the universe will be followed by a new order afterwards, as the next verse implies (see also 14:48). 4. What is narrated from God at the end is confirmed by verse 40:16.

3. Imam al-Ṣādiq (a) interpreted this verse as follows: the entire earth will be in His fist on the Day of Resurrection, meaning that the earth will be in His possession, without belonging to anyone besides Him. God’s qabḍ (contraction, the root of qabḍah: fist), blessed and exalted is He, is used elsewhere to mean ‘withhold’, while His basṭ (expansion) means bestowment and expansion: Allah tightens and expands [the means of life], and to Him you shall be brought back (2:245), meaning: He gives and expands, or withholds and tightens. Another meaning of His qabḍ, mighty and majestic is He, is to receive and accept: [He] receives the charities (9:104), meaning: He accepts the charities from those who pay them and rewards them for it. The heavens rolled up in His yamīn: yamīn is the (right) hand, and hand represents power and strength. Therefore, God, mighty and majestic is He, is saying: the heavens will be rolled up by His power and strength.^{‎[25]Tawhid, pp. 161-162, h. 2.}

Note: This is a splendid example of interpreting the Quran by the Quran, coupled with lexical and commonly used notions of the terms with Quranic evidence. The overall meaning suggested by the Imam confirms the earlier Exposition.

4. According to a narration by Imam al-Hādī (a), what the verse means is: They did not regard Allah with the regard due to Him when they said: the entire earth will be in His fist on the Day of Resurrection, and the heavens rolled up in His right hand. Based on this, the second part of the verse is a criticism of those who compared and likened God to His creatures. ‘This is similar to where God, mighty and majestic is He, says: They did not regard Allah with the regard due to Him when they said: ‘Allah has not sent down anything to any human’ [6:91]. Then He, mighty and majestic is He, glorifies Himself of having a fist or a right hand by saying: Immaculate is He and exalted above [having] any partners that they ascribe [to Him].’^{‎[26]Tawhid, pp. 160-161, h. 1; Maani, p. 14, h. 2.}

Notes: 1. This is another beautiful example of interpreting the Quran by the Quran, practiced by one of the embodiments of the Quran. 2. The meaning suggested in this narration is against the apparent meaning of the verse as it involves an omission (‘when they said’). It should also be noted that there are other verses of the Quran that clearly talk about God’s hand (3:26, 3:73, 48:10, 57:29) or two hands (5:64, 38:75), which show that such concepts could have plausible and sensible meanings (see the previous three narrations for more on this). Therefore, the narration apparently refers to those other meanings of fist and right hand that are against established Quranic and rational principles. In fact, this can be directly inferred from the narration’s text, as the Imam identifies the middle part of the verse as a criticism of those who compared and likened God to His creatures (by, for example, interpreting fist and right hand as physical parts). Hence, the suggested meaning discussed in Exposition can be taken as the primary meaning of the verse, and the meaning suggested in this narration could concern a specific misconception at a secondary level of interpretation.

5. Imam Ali (a) was delivering a sermon on the pulpit in Kufa when someone stood up and asked: ‘O Commander of the Faithful! Describe your Lord, blessed and exalted He is, for us, so that our love for Him and our knowledge of Him may increase.’ The Imam was outraged by this and called for a congregational prayer. Then he stood up while his colour was changed [due to anger] and delivered a long sermon about the attributes and creation of God. There the Imam said: ‘He [God] clarified Himself of having any partners, and elevated Himself above the limited measures and definitions of the disbelievers by saying: They do not regard Allah with the regard due to Him, yet the entire earth will be in His fist on the Day of Resurrection, and the heavens rolled up in His right hand. Immaculate is He and exalted above [having] any partners that they ascribe [to Him].’^{‎[27]Tawhid, p. 55.}

Notes: 1. This is sermon 91 in Nahj al-Balāghah, known as al-Ashbāḥ, but the quoted part is not reported in Nahj al-Balāghah (as Nahj al-Balāghah’s sermons are only a selection of the full sermons). 2. Apparently what is described as ‘anger’ refers to the Imam’s determination and serious treatment of this issue. In other words, it was not the fire of anger, but the flames of love for God that were enkindled in the Imam. Another possibility is that the Imam was outraged by the question due to it being against God’s infinite glory and immaculateness. Perhaps the way the question was presented or the attitude of the questioner was not appropriate. This is confirmed by Nahj al-Balāghah’s version of the narration. 3. The sermon clearly shows that the beginning of the verse denies incorrect notions, descriptions, and definitions of God. He is above and beyond any limitation or aspect of deficiency. The same is seen in the next narration.

6. Imam al-Ṣādiq (a) said: ‘Indeed God cannot be described. How can anyone describe Him while he says in His book: They did not measure Allah with the measure due to Him. He is not described by any measure except that He is superior to it.’

Note: When a being is existentially limited, then all of the thoughts, traits, and actions of that being will also be limited. The limited is incapable of incorporating the unlimited. Based on this principle, when the Quran says, Clear is Allah of whatever they allege [about Him] – [all] except Allah’s exclusive servants (37:159-160), the exclusive or chosen servants of God are those who describe Him by His own tongue and description. ‘Majestic is Thy praise. Thou art as Thou hast praised Thyself, and higher above what others say.’^{‎[28]Kafi, 3/469, h. 7; Tahdhib, 3/185, h. 1. This quote is by Imam al-Ṣādiq (a). There is also a similar and famous prophetic narration where he said: ‘I cannot enumerate Thy praise. Thou art as Thou hast praised Thyself.’}

7. A Jewish scholar came to the Prophet and asked: ‘When God says in His book: the entire earth will be in His fist on the Day of Resurrection, and the heavens rolled up in His right hand, then where will the creatures be?’ The Prophet replied: ‘They will be there like letters on a scroll.’^{‎[29]Tabari, 24/19; Ahmad, 1/96, 118, 150, and 6/201; Muslim, 2/59; Ibn Majah, 1/373, h. 1179; Suyuti, 5/336.}

Note: This narration says that the universe will be gathered and rolled up as a scroll with everything in it. It shows that the heavens and the earth in this verse refer to the entire creation. It could also be a subtle reference to a mystical and philosophical principle that all things in the universe are external manifestations of their archetypes in the realm of God’s knowledge.

8. One of the questions that the archbishop (Jāthlīq) of the Roman Empire asked Imam Ali (a) was: ‘Tell me about when God says: The day the earth is transformed into another earth [14:48], will be entirely in His fist on the Day of Resurrection, and the heavens rolled up in His right hand. Immaculate is He and exalted above [having] any partners that they ascribe [to Him]. When the heavens will be rolled up and the earth will be gathered, then where will be the garden and the fire?’ The Imam called for ink and paper, and wrote the words ‘the garden’ and ‘the hell’ there. Then he rolled up the paper and passed it to the Christian scholar, saying: ‘Is this paper not rolled up?’ ‘Yes, it is,’ he replied. The Imam said: ‘Now unroll it.’ When he did so the Imam said: ‘Do you see the words garden and fire, or did the rolling caused them to vanish?’ He answered: ‘No, [they are there].’ The Imam said: ‘This is how God’s power works: the rolling of the heavens and the gathering of the earth do not eradicate the garden and the fire, just as the rolling of this paper did not eradicate their writings.’^{‎[30]Daylami, 2/310.}

Note: This is a continuation of the fifth hadith under verse 42.

9. Once, ʿĀʾishah asked a similar question to the Prophet about this verse: ‘Where will the people be then?’ He said: ‘They will be on the bridge (ṣirāṭ).’^{‎[31]Tabari, 24/19; Suyuti, 5/336.}

Note: It can be deduced from this narration that our existence in the hereafter is essentially and fundamentally different to our existence in this world. What will be gathered and rolled is the current setup of the universe, but people will continue on their path to the meeting of their Lord on a different plane of existence.

10. It is narrated that a Jewish scholar once came to the Prophet and said: ‘On the Day of Resurrection, God, exalted and bounteous is He, will indeed place the heavens on one finger, the earth on one finger, the mountains on one finger, the water and the plants on one finger, and all of the creatures on one finger. Then He will move them and say: “I am the king.”’ The Prophet smiled at this such that his teeth were seen, in confirmation of what he had said.^{‎[32]Bukhari, 6/33, 8/174, 187, 202; Muslim, 8/125-126; Tirmidhi, 5/48-49, h. 3291-3293; Tabari, 24/17-18; Suyuti, 5/334-335.}

Notes: 1. Holding something on a finger is an expression that shows that the thing is no burden on the holder, and doing something with one’s finger shows that it is a very easy task.^{‎[33]Alusi, 12/281.} 2. There are many similar narrations with some variations. The overall tone and content of these narrations raise serious doubts about their authenticity. 3. In some of these narrations, the Prophet asked the Jewish scholar to ‘speak for us’ which is not something seen in the history of the Prophet, and is not compatible with his role as God’s Messenger. 4. Some of these narrations say that the verse was revealed on that occasion. However, almost all of the Prophet’s meetings with Jews were in Medina, after his migration, while this chapter was revealed in Mecca and before the migration. 5. This event is often reported by the companions who embraced Islam after the migration, which again contradicts the chapter being a Meccan one. 6. Nonetheless, the narration in and of itself does not contain anything against the Quran or reason. Therefore, if proven to be authentic, it should be interpreted as the verse was interpreted in Exposition. 7. There is also a possibility that the Prophet’s smile was not in confirmation, but due to amusement and shock, and the first part of the verse could bear witness to this. The narrators might have interpreted the Prophet’s smile as a sign of confirmation based on the subsequent part of the verse. This possibility is strengthened by a few other narrations that say that the Prophet recited this verse as a refutation of the Jew’s claim.^{‎[34]Suyuti, 5/335-336.} 8. The last part of the verse, as well as the previous verses, clearly shows that the verse primarily concerns God’s unity (tawḥīd), and the mention of the hereafter also serves this purpose: to show that He is matchless in terms of power and authority.

11. It is narrated that a group of Jews once came to the Prophet and asked: ‘Describe your Lord for us: what is His makeup? How is His arm? How is His hand?’ The Prophet was enraged by these questions and paled, and opposed them while being furious for God’s sake. Then Gabriel descended upon him and said: ‘Cool down, O Muhammad,’ and revealed this verse to him in their response.^{‎[35]Tabari, 24/19.}

Notes: 1. The reaction attributed to the Prophet in this narration is very unlike what is established and reported about his manners and conduct. The polytheists used to say much greater blasphemies and profanities, but none could make the Prophet lose his temper. He was sent as a teacher to correct these very beliefs and impressions, and as a model of moderation, temperateness, and self-restraint. 2. According to this account, chapter 112 was also revealed on the same occasion as an answer to a previous question by the same group, which is very doubtable. 3. Both this chapter and chapter 114 were revealed in Mecca, while the meetings of the Prophet with the Jews were predominantly in Medina. 4. The above account could very well serve to justify and defend the attitude and temperament of some of the caliphs, as described in historical accounts. Based on these points, we can be almost certain that the above account is an apocryphal or modified narration. However, irrespective of the Prophet’s vehement reaction, the rest of the narration could be true and supported by both the Quran and reason.

12. Once, Imam Ali (a) said [on the pulpit]: ‘By the one who sent Muhammad (s) by the truth, and by the one who honoured his household, any protection that you may want against burning, drowning, theft, escape of livestock from its owner, loss [of animal], or escape of a slave, is in the Quran. Whoever wants shall ask me about it.’ A man stood up and asked: ‘O Commander of the Faithful, inform me of what secures one from burning and drowning.’ The Imam said: ‘Recite these verses,’ and he recited verse 7:196 [except the first two words] and the current verse. Then he added: ‘Whoever recites these will be safe from burning and drowning.’ The narration continues about other protective charms from the Quran.^{‎[36]Kafi, 2/624, h. 21.} In another narration, Imam Ali (a) said: ‘Should any of you fear drowning, recite the following verses,’ and the Imam recited verse 11:41 [from In the name of God] and the current verse.^{‎[37]Tuhaf, p. 109; Khisal, 2/619.} A similar narration (with the same two verses but in the opposite order) is narrated from the Prophet.^{‎[38]Faqih, 4/370; Makarim, p. 443.}
13. Once, a man complained to Imam al-Husayn (a) about a pain in the nerve above his heel that was preventing him from getting up for prayer (or for jihad). The Imam gave him the following prescription: ‘Whenever you feel the pain, place your hand on the part that hurts and say: “In the name of God; by God; peace be upon the Messenger of God (s); They do not regard Allah with the regard due to Him, yet the entire earth will be in His fist on the Day of Resurrection, and the heavens rolled up in His right hand. Immaculate is He and exalted above [having] any partners that they ascribe [to Him].”’ The person did so and God cured him of his illness.^{‎[39]Daqaiq, 11/334; Kafami, p. 156; Bihar, 92/85, h. 1.}

Note: This verse has fully and partially appeared in many supplications and protective charms.

REVIEW OF TAFSĪR LITERATURE

One of the meanings of yamīn – both in lexicons and the Quran – is vow, oath, swear. Therefore, the meaning of the verse would be: the heavens will be rolled up according to His oath. However, given the first part of the verse about the earth being in His fist, this is not a likely meaning, as some exegetes have rightly observed.^{‎[40]Zamakhshari, 4/144; Razi, 27/475.}

INSIGHTS FROM OTHER TRADITIONS

1. Lo, these are parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?^{‎[41]Job 26:14.}
2. For the LORD is a great God, and a great King above all gods. In his hand are the deep places of the earth: the strength of the hills is his also. The sea is his, and he made it: and his hands formed the dry land.^{‎[42]Psalms 95:3-5.}
3. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree.^{‎[43]Isaiah 34:4.}
4. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places.^{‎[44]Revelation 6:14.}

[1] Mizan, 17/292.
[2] Raghib; Bahrayn; Tibyan, 9/45. The same interpretation is narrated from Suddī in Tabari, 24/17.
[3] Furqan, 25/381.
[4] Tabari, 24/17, narrated from Ibn Abbas.
[5] Furqan, 25/381, with some elaboration.
[6] Raghib; Lisan; Tahqiq, under q-b-ḍ.
[7] Mizan, 17/292.
[8] Tabrisi.J, 3/465.
[9] Zamakhshari, 4/144.
[10] Tahqiq, under ṭ-w-y.
[11] Tabrisi.J, 3/465.
[12] Razi, 27/475, with some elaboration.
[13] Razi, 27/474.
[14] Furqan, 25/381.
[15] Alusi, 12/280.
[16] Mizan, 17/292.
[17] Rūmī, Mathnawī, v. 4, lines 1177-1178. It is narrated that both of God’s hands are ‘right’.
[18] Furqan, 25/382-383.
[19] Mizan, 17/292.
[20] Kafi, 3/256-257, h. 25.
[21] Ahmad, 2/160; Muslim, 6/7.
[22] Muslim, 8/126-127; Tabari, 24/17-19; Suyuti, 5/335.
[23] Al-Nawawī, Sharḥ Ṣaḥīḥ al-Muslim, 17/132, with some elaboration.
[24] Bursawi, 8/135.
[25] Tawhid, pp. 161-162, h. 2.
[26] Tawhid, pp. 160-161, h. 1; Maani, p. 14, h. 2.
[27] Tawhid, p. 55.
[28] Kafi, 3/469, h. 7; Tahdhib, 3/185, h. 1. This quote is by Imam al-Ṣādiq (a). There is also a similar and famous prophetic narration where he said: ‘I cannot enumerate Thy praise. Thou art as Thou hast praised Thyself.’
[29] Tabari, 24/19; Ahmad, 1/96, 118, 150, and 6/201; Muslim, 2/59; Ibn Majah, 1/373, h. 1179; Suyuti, 5/336.
[30] Daylami, 2/310.
[31] Tabari, 24/19; Suyuti, 5/336.
[32] Bukhari, 6/33, 8/174, 187, 202; Muslim, 8/125-126; Tirmidhi, 5/48-49, h. 3291-3293; Tabari, 24/17-18; Suyuti, 5/334-335.
[33] Alusi, 12/281.
[34] Suyuti, 5/335-336.
[35] Tabari, 24/19.
[36] Kafi, 2/624, h. 21.
[37] Tuhaf, p. 109; Khisal, 2/619.
[38] Faqih, 4/370; Makarim, p. 443.
[39] Daqaiq, 11/334; Kafami, p. 156; Bihar, 92/85, h. 1.
[40] Zamakhshari, 4/144; Razi, 27/475.
[41] Job 26:14.
[42] Psalms 95:3-5.
[43] Isaiah 34:4.
[44] Revelation 6:14.