Imam Ali in the Quran

The Quran is guidance, light, and advice for those who revere Allah out of awe. This holy scripture has mentioned many things including, Islamic laws, accounts of previous nations, moral and ethical recommendations, and praise of certain individuals, such as the Prophet (s), the prophets before him, and other believers who are known for their strong faith in Allah and diligence in doing good deeds. One of those figures is the successor to the Prophet (s), the Commander of the Faithful, Ali ibn Abi Talib. In this article, we will mention the praise of Imam Ali in the Quran.

The Principle of Imamate and Imam Ali in the Quran

In the Shia school of thought, “Imamate” is considered one of the fundamental principles of religion, without which belief in other principles and roots of Islam would be deficient. Several salient characteristics of an Imam are their deep knowledge, infallibility, and immunity from every sin and error. Ordinary human beings cannot distinguish these characteristics. Only Allah, through His Prophet (s), also an infallible Imam, and revelation, can determine who is an Imam or successor to His final Prophet, Muhammad (s). Allah has indirectly referenced Imam Ali in the Quran as the guardian and leader of believers.

This belief is in stark contrast to what the Ahl al-Sunnah believe in. Shias believe the Noble Prophet (s) appointed Ali ibn Abi Talib (a) as his successor, as per the command of Allah Almighty, through a verse revealed to him during the occasion of Ghadir Khumm, on his farewell hajj:

يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ۖ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ ۚ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ ۗ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ ‎﴿٦٧﴾‏

O Apostle! Communicate that which has been sent down to you from your Lord, and if you do not, you will not have communicated His message, and Allah shall protect you from the people. Indeed Allah does not guide the faithless lot.

Sunnis believe that the Prophet (s) merely enjoined his ummah to love and befriend Ali ibn Abi Talib (a), and that the term wali and mawla meant friendship with Ali. Therefore, many Sunni scholars do acknowledge that Allah has revealed specific verses about Imam Ali in the Quran.

Meanwhile, Shia narrations quote the Prophet (s) as mentioning all his twelve successors by their names from Ali ibn Abi Talib (a) all the way to Imam Mahdi (a). This hadith is known as the hadith of Jabir.

The Point of Difference Between Shia and Sunni Concerning Imam Ali (a) in the Quran

This issue is also a major point of difference between Shia and Sunni Muslims; Shia Muslims believe that the position of Imamate is given by God to deserving individuals in such a way that Imam Ali (a) and his eleven sons are the successors of Prophet Muhammad (s) one after another. However, according to Sunni belief, the appointment of an Imam is left to the people and is conducted through a “public consensus.”

The Imamate of the Infallibles (a) has been repeatedly and extensively mentioned by the Noble Prophet Muhammad (s) and Imam Ali has been known for this in the Quran.

A narration came after the revelation of the noble verse, “O you who have believed, obey Allah and obey the Messenger and those in authority from among you.”^[4] Jabir ibn Abdullah Ansari asked the Messenger of God (s) about the interpretation of “those in authority,” and the Prophet (s) mentioned Ali (a) and his eleven sons, thereby referring to the Imamate of the other Imams as well.^[5] He often made a statement to Ali (a) that “You are the guardian of every believer after me,”^[6] and a narration where he said: “Whoever I am his master, then Ali is his master.”^[7]

The Issue of Divine Guardianship of Imam Ali (a) in the Quran

Abu Bakr and Umar asked the Noble Prophet (s), who referred to the Commander of the Faithful (a) and his sons, and not to the son of Imam Hussain (a), saying: “Ali is with the Quran, and the Quran is with Ali. They will not separate until they return to me at the pond.”^[8]

In this regard, one can refer to the narrations concerning the Ahlul Bait (a) introduced by the Holy Prophet Muhammad (s), which also includes Imam Ali (a. The Prophet, in some instances, said: “Indeed, the example of my family among you is like the ark of Noah; whoever boarded it was saved, and whoever stayed behind was drowned”^[9]. The famous narrative of “the door of repentance” likens the Ahlul Bait (a) to the door of repentance in the children of Israel, stating: “Whoever enters it is forgiven.”^[10]

Prophet Muhammad (s), on many occasions, indicated the succession of the Commander of the Faithful (a). On the day of Ghadir, during the day of Arafah in the Farewell Pilgrimage, once again on his pulpit in Medina, and in many other narrations that there is no opportunity to mention in this article.

What is presented in this article is an answer to the question: While Shias claim that Imam Ali and his virtues and high status have been mentioned in the Quran, how come there are no direct references to him as an infallible Imam and the immediate successor of the Noble Prophet Muhammad (s)?!

Of course, those who have a superficial acquaintance with the principles and beliefs of the Islamic religion will realize the weakness of this doubt. However, to answer this question, we refer to verses that have also been confirmed by Sunni scholars and mentioned in their reliable sources. In their interpretations, they refer to the narratives from the Noble Prophet Muhammad (s) about the Imamate and guardianship of Imam Ali (a) in the Quran, essentially indicating the immediate Imamate of Ali (a).

Imam Ali in the Verses of the Quran

The entirety of the Quranic verses, specifically those about Imam Ali (a), can be divided into two categories: verses about specific Imamates and verses about virtues.

Among the verses regarding the specific Imamate of Imam Ali (a) in the Quran, these five instances can be mentioned: the verse of Announcement (Al-Ma’idah/67), the verse of Guardianship (Al-Ma’idah/55), the verse of Those in Authority (An-Nisa’/59), the verse of the Truthful (At-Tawbah/119), and the verse of Kinship (Ash-Shura/23).

Another part of the verses refers to His Holiness’s virtues and, as a result, introduces him as the best of the Muhammadan Ummah and the most eminent personality after the Prophet of Islam (s); hence, no one is more worthy than him for leadership of the Ummah after the Prophet (s).

The following verses can be mentioned regarding the virtues of Imam Ali (a) in the Quran: the verse of Mubahala (Al-‘Imran/61), the verse of the Best of Creation (Al-Bayyina/7 and 8), the verse of the Night of Stay (Al-Baqarah/207), the verse of Wisdom (Al-Baqarah/269), the verses of the chapter Hal Ata… (Al-Insan, from the first to the last verse), the beginning verses of the chapter Bara’ah (At-Tawbah), the verse of Giving Drink to Pilgrims (At-Tawbah/19), the verse of the Righteous among Believers (At-Tahrim/4), the verse of Ministry (Ta-Ha/29 to 32), the verses of the chapter Al-Ahzab (verse 33 and 25), the verse of Clear Evidence and Witness (Hud/17), the verse of the Truthful (Al-Hadid/19), the verse of Light (Al-Hadid/27), the verse of Warning (Ash-Shu’ara/214 and 215), the verse of the Meeting of the Two Seas (Ar-Rahman/19 to 21), the verse of Secret Consultation (Al-Mujadila/12 and 13), the verse of the Foremost (Al-Waqi’a/10 to 14), the verse of the Great News (Al-Haqqah/12), the verse of Affection (Maryam/96), the verse of the Hypocrites (Muhammad/30), the verse of Annoyance (Al-Ahzab/57), the verse of Spending (Al-Baqarah/274), the verse of Love (Al-Ma’idah/54), and the verse of Being Questioned (As-Saffat/24), and more…

A famous Shia scholar has enumerated up to 140 verses about Imam Ali (a) in the Quran regarding his virtues and Imamate. He mentions in detail the verses that are unanimously agreed upon by Shia and Sunni scholars and examines more than ten of them.^[11]

Here are several of the mentioned collections of verses: We refer to the five verses of specific Imamate and also a few verses regarding the virtues of the Commander of the Faithful (a).^[12] It is hoped that those interested in further research and detail regarding this topic will refer to the authoritative books of beliefs and interpretations of Shia and Sunni.

The Virtues of Imam Ali and the Approval of His Guardianship (Wilayah) in the Quran

Now let us look at several verses that extoll the virtues of Imam Ali (a) and approve him of his guardianship over the Muslim ummah after the Prophet (s).

1. Verse of Proclamation

“O Messenger, deliver what has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. And Allah will protect you from the people.” (Al-Ma’idah/67)

This verse is among the explicit ones that, according to the consensus of interpreters, was revealed concerning the guardianship (Wilayah) of Imam Ali (a) in the Quran on the day of Ghadir. The reason for the revelation of the verse is reported as the Prophet’s (s) fear of mentioning the Imamate of Ali (a and appointing a specific person for the divine position of Imamate, lest it intensifies disputes among Muslims and potentially endangers Islam itself.

Various interpretations of this verse refer to the Prophet’s (s) concern about guardianship and consider its revelation in honor of Imam Ali (a). Sulayman Qanduzi in Yanabi’ al-Mawaddah, Fakhr Razi in his Tafsir, and Alusi in Ruh al-Ma’ani have mentioned this topic.^[13] With the revelation of this verse, proclaiming the Imamate became obligatory for the Prophet of Islam (s), and God also promised to protect him from the plots of the hypocrites.

2. Verse of Completing the Religion

“Today, I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.” (Al-Ma’idah/30)

In most interpretations and some Sunni sources, like Yanabi’ al-Mawaddah and Tafsir al-Fakhr Razi, this verse is mentioned as being revealed after the message was proclamated and the event of Ghadir.^[14] Some believe that this verse is the last one revealed to the Prophet. This verse shows the significance of the successorship of Imam Ali (a) in the Quran.

3. Verse of Guardianship

“Indeed, your ally is Allah and His Messenger and those who believe, those who establish prayer and give zakah, and they bow [in worship].” (Al-Ma’idah/55)

All interpreters agree that this verse was revealed about Imam Ali (a) at the moment he gave charity while in the state of bowing in prayer. Among those who have acknowledged this verse in honor of Imam Ali (a) are Sheikh Sulayman Qanduzi, Zamakhshari, Tabari, Fakhr Razi, Ibn Abi al-Hadid, and others.^[15]

Multiple narrations concerning this verse emphasize the concept of “Wali” and introduce Imam Ali (a) as the Muslims’ guardian after the Prophet (s).

4. Verse of Those in Authority

“O you who have believed, obey Allah and obey the Messenger and those in authority among you.” (An-Nisa’/59)

Hakim Haskani, a well-known interpreter, quoted five hadiths in this verse, identifying those in authority as Imam Ali (a). According to the consensus of interpreters, those in authority refer to the Prophet’s (s) household.^[17] We have also mentioned a narration about this. Allah considers Imam Ali (a) in the Quran as one of those vested with authority.

5. Verse of the People of Remembrance

“And We sent not before you except men to whom We revealed [the message], so ask the people of the message if you do not know.” (An-Nahl/43)

Some Sunni sources, such as Tafsir Qurtubi and Tabari, have interpreted the “people of remembrance” as referring to the Ahlul Bait (a).^[19]

6. Verse of the Truthful

“O you who have believed, fear Allah and be with those who are true.” (At-Tawbah/119)

According to numerous narrations, this verse is about the truthfulness of Imam Ali (a), as mentioned in the Quran. Several scholars say that it entails all members of the Ahlul Bait, as some Sunni figures like Sulayman Qanduzi and Hakim Haskani have also indicated.^[20]. Some Sunni commentators, such as Khwarizmi, Abdullah Shafi’i, and Hakim Haskani, have also interpreted “with the truthful” specifically as “with Ali ibn Abi Talib.”^[22]

7. Verse of the Night of the Stay

“And of the people is he who sells himself seeking the pleasure of Allah. And Allah is kind to [His] servants.” (Al-Baqarah/207)

This verse was revealed concerning the Night of Stay and is mentioned in the interpretations of Shia scholars as well as Sunni books, including Tafsir Fakhr Razi, Mustadrak al-Sahihain, Yanabi’ al-Mawaddah, Shawahid al-Tanzil, and Sharh Nahj al-Balagha by Ibn Abi al-Hadid, indicating that “of the people” refers to Imam Ali (a), who risked his life for the pleasure of God. The context is the event of Imam Ali sleeping in the Prophet’s (sa) bed.^[23] This event is detailed in various interpretations. Hakim Nishapuri in Mustadrak al-Sahihain states, “This is a reliable hadith, although Muslim and Bukhari have not included it in their collections.”^[24] This verse about Imam Ali (a) in the Quran showcases his selflessness and courage.

8. Verse of Unity

“O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him]. And hold firmly to the rope of Allah all together and do not become divided.” (Al-Imran/102)

Ghayat al-Maram, citing four hadiths from Sunni sources, mentions that “the rope of Allah” refers to the Commander of the Faithful (Ali) (a).^[25]  Other sources, such as Tafsir Ruh al-Ma’ani and Yanabi’ al-Mawaddah, also affirm this interpretation.^[26]

9. Verse of Mubahala

“So whoever argues with you about it after [this] knowledge has come to you – say, ‘Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then supplicate earnestly [together] and invoke the curse of Allah upon the liars.'” (Al-Imran/61)

This verse, known as the “Verse of Mubahala,” is unanimously considered by commentators and hadith scholars. According to some commentators that have discussed verses about Imam Ali (a) in the Quran such as Ahmad ibn Hanbal, Suyuti, Tabari, and Hakim Nishapuri, “our sons” refers to Hassan (a) and Hussain (a), “our women” to Fatimah al-Zahra (a), and “ourselves” to the Commander of the Faithful (Ali) (peace be upon him) due to the utmost love and affection of the Messenger of God (s) towards him. It’s illogical to consider “ourselves” to refer to the Prophet’s (s) own self, as it makes more sense in context for the invitation to involve another, which, in this case, is meant to be the Commander of the Faithful (Ali) (a).^[27]

10. Verse of the Best of Creation

“Indeed, those who have believed and done righteous deeds – they are the best of creatures.” (Al-Bayyina/7)

This verse declares believers who have found the path of truth through faith and are the source of righteous deeds as the “best of creation.”

While the concept of the best of creation may seem to apply broadly and not be limited to any specific person or people, in Sunni sources such as Shawahid al-Tanzil, Ad-Durr al-Manthur, Noor al-Absar, and Ihqaq al-Haq, numerous narrations from the Prophet Muhammad (s) consider Imam Ali (a) and his followers as possessing the quality of being the best of creation, and cite this quality as one of the best proofs of Ali’s (a) superiority and his right to Imamate over all Muslims.^[28] It can be concluded that preferring someone less superior over someone more superior is undesirable. Therefore, the first successor to the Prophet (s) should be the Commander of the Faithful (Ali) (a).

11. Verse of the Righteous Among Believers

“If you two [wives of the Prophet] turn in repentance to Allah, [it is best], for your hearts have deviated; but if you cooperate against him, then indeed Allah is his protector, and Gabriel and the righteous of the believers and the angels, moreover, are [his] assistants.” (At-Tahrim/4)

The term “righteous of the believers” is stated in a general sense, encompassing all virtuous, faithful, and upright individuals across all eras after the advent of Islam. However, in numerous traditions, “the righteous of the believers” has been interpreted specifically as referring to Imam Ali (a). It has been repeatedly narrated from the Prophet (s) that “the righteous of the believers” is Ali ibn Abi Talib (a). This interpretation is found in Shia sources (such as Al-Ghadir, Tafsir al-Mizan, Tafsir Nemooneh, and other interpretations) as well as in Sunni sources (such as Shawahid al-Tanzil and Ruh al-Bayan) have repeatedly mentioned these kinds of narrations.^[29]

12. Verse of Purification

“Indeed, Allah intends to remove from you the impurity [of sin], O people of the [Prophet’s] household, and to purify you with [extensive] purification.” (Al-Ahzab/33)

Here, the intention refers to a definitive divine will that cannot be averted. Moreover, more than seventy narrations from Sunni sources identify the Ahlul Bait as the Five Pure Ones, which can include narrations from Ahmad ibn Hanbal, Hakim Nishapuri, and Tirmidhi.^[30]

Shia scholars cite this verse as proof of the infallibility of the Imams (a). For further interpretation and explanation, one can refer to authoritative books on beliefs, and this interpretation of the verse is agreed upon by all Shia and Sunni commentators.

13. Verse of Affection

“Say, [O Muhammad], ‘I do not ask you for this message any reward [but] only affection for [my] relatives'” (Ash-Shura/23).

This verse pertains to the virtue that God has given to the Ahlul Bait (a). The majority of Sunni commentators (such as Hakim Haskani Hanafi, Hakim Nishapuri, Khwarizmi, Zamakhshari, Fakhr Razi, Suyuti, and Tabari) believe that “affection in [the] kinship” refers to the Prophet’s (s) close relatives, including Imam Ali (a).^[31]

14. Verse of the Straight Path

“And this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way. This He has instructed you that you may become righteous.” (Al-An’am/153)

In this verse, “the path of Allah” and “the way of God” are interpreted as referring to the Ahlul Bait (a), as explicitly stated in various Shia and Sunni interpretations.^[32]

15. Verse of the Guides

“Indeed, you are only a warner, and for every people is a guide.” (Ar-Ra’d/7)

In Sunni interpretations, “guides to God” have been interpreted as referring to the Ahlul Bait (a).^[33]

16. Verse of Blessing

“Then you will surely be asked that Day about pleasure.” (At-Takathur/8)

According to a narration from Imam Sadiq (a), the “blessing” referred to on the Day of Judgment, which has been interpreted in interpretations as the Wilayah (guardianship) of the Ahlul Bait (a), will be questioned. This interpretation is also agreed upon by the majority of Sunni scholars, as cited in Shawahid al-Tanzil and Yanabi’ al-Mawaddah.^[34]

17. Surah Al-Insan

“…and they feed the food despite their love for it to the needy, the orphan, and the captive…” (Al-Insan/5-22)

Some Sunni commentators, such as Sheikh Sulayman Qanduzi in Yanabi’ al-Mawaddah, Khwarizmi in Manaqib, Qurtubi in his Tafsir, Fakhr Razi in his Tafsir, Zamakhshari in Al-Kashshaf, and Ibn Abi al-Hadid in Sharh Nahj al-Balagha, believe that the revelation of these verses and indeed the entire Surah Al-Insan (The Man) pertains to the Ahlul Bait (a) and their adversaries.^[35]

Most interpretations refer to the act of charity by Imam Ali (a) and Fatimah (a), who for three consecutive days gave their iftar to a needy person, an orphan, and a captive while fasting themselves; on the fourth day, Gabriel told the Prophet from God: “O Muhammad! Take this Surah; God congratulates you for having such a household,” and then recited Surah Al-Insan to the Prophet (peace be upon him). This narration, transmitted by Ibn Abbas, is mentioned in most interpretations.^[36]

As mentioned at the beginning of this text, other verses also related to the matter of guardianship and the virtues of Commander of the Faithful Ali (a) have been revealed, as explicitly mentioned in various Shia and Sunni interpretations.^[37] Hopefully, this brief presentation will serve as a starting point for further in-depth analysis and interpretation of the verses related to the Imamate and guardianship of the family of revelation, pleasing to the Lord of the Age (may God hasten his return), in sha ‘Allah.

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[1] Al-Ma’idah (The Table Spread) / 67.

[2] Mustadrak al-Hakim, Vol. 3, p. 109 and 533; Yanabi’ al-Mawaddah, p. 32; Manaqib Khwarazmi, p. 93.

[3] See: Abqari’ al-Anwar; Al-Ghadir.

[4] An-Nisa’ (The Women) / 59.

[5] Ghayat al-Maram, Vol. 10, p. 267; Yanabi’ al-Mawaddah, p. 494; Ithbat al-Huda, Vol. 3, p. 123.

[6] Mustadrak al-Hakim, Vol. 3, p. 111 and 134; Musnad Ahmad ibn Hanbal, Vol. 1, p. 331 and Vol. 4, p. 438.

[7] Mustadrak al-Hakim, Vol. 3, p. 132; Yanabi’ al-Mawaddah, p. 34; Musnad Ahmad ibn Hanbal, Vol. 5, p. 25; Manaqib Khwarazmi, p. 72.

[8] Ghayat al-Maram, Vol. 4, Chapter 58; Yanabi’ al-Mawaddah, p. 285.

[9] Mustadrak al-Hakim, Vol. 3, p. 151; Yanabi’ al-Mawaddah, p. 28 and 298.

[10] Yanabi’ al-Mawaddah, p. 28 and 298; Majma’ al-Zawa’id, Vol. 2, p. 22; Arba’in, Vol. 25, p. 216.

[11]Kashf al-Asrar up to page 140.

[12] Tafsir al-Mizan; Tafsir Nemooneh; Al-Ghadir; The Message of the Quran.

[13] Yanabi’ al-Mawaddah, p. 120; Tafsir al-Fakhr al-Razi, Vol. 3, p. 636; Tafsir Ruh al-Ma’ani, Vol. 6, p. 172.

[14] See: Al-Ghadir, Vol. 1, p. 214; Yanabi’ al-Mawaddah, p. 120; Tafsir al-Fakhr al-Razi, Vol. 12, p. 50.

[15] Yanabi’ al-Mawaddah, p. 115; Tafsir al-Kashshaf by Zamakhshari, Vol. 1, p. 624; Tafsir al-Tabari, Vol. 6, pp. 288-289; Tafsir al-Qurtubi, Vol. 6, pp. 219-220; Tafsir al-Fakhr al-Razi, Vol. 12, pp. 20, 26; Sharh Ibn Abi al-Hadid, Vol. 13, p. 277.

[16] Kashf al-Asrar, quoting from Ghayat al-Maram.

[17] Yanabi’ al-Mawaddah, pp. 114 and 119; Tafsir al-Fakhr al-Razi, Vol. 3, p. 357.

[18] See: Kashf al-Asrar, pages 100 onwards.

[19] Yanabi’ al-Mawaddah, pp. 46 and 119; Tafsir al-Qurtubi, Vol. 11, p. 272; Tafsir al-Tabari, Vol. 12, p. 109.

[20] Al-Ghadir, Vol. 2, p. 277; Yanabi’ al-Mawaddah, p. 115; Shawahid al-Tanzil, Vol. 1, p. 262.

[21] Kashf al-Asrar, p. 139; Yanabi’ al-Mawaddah, p. 116; Manaqib Khwarazmi, p. 198; Tafsir Ruh al-Ma’ani, Vol. 11, p. 41.

[22] Manaqib Khwarazmi, p. 189; Manaqib Abdullah Shafi’i, p. 154; Shawahid al-Tanzil, Vol. 1, p. 259.

[23] Mustadrak al-Hakim, Vol. 3, p. 4; Yanabi’ al-Mawaddah, p. 92; Tafsir al-Fakhr al-Razi, Vol. 5, p. 213; Sharh Ibn Abi al-Hadid, Vol. 13, p. 262; Shawahid al-Tanzil, Vol. 1, pp. 96, 100, 196, etc. For more details, see: Al-Ghadir, Vol. 2, p. 48 onwards.

[24] Mustadrak al-Hakim, Vol. 3, p. 4.

[25] Quoted from Kashf al-Asrar, p. 130 onwards.

[26] Yanabi’ al-Mawaddah, pp. 119, 274, and 297; Ruh al-Ma’ani, Vol. 4, p. 16.

[27] Mustadrak al-Hakim, Vol. 3, p. 150; Sahih Muslim, Vol. 15, p. 176; Sahih al-Tirmidhi, Vol. 4, p. 293 and Vol. 5, pp. 225, 638; Musnad Ahmad ibn Hanbal, Vol. 1, p. 185; Tafsir al-Fakhr al-Razi, Vol. 8, p. 85; Tafsir al-Tabari, Vol. 3, p. 192.

[28] Shawahid al-Tanzil, Vol. 2, pp. 357, 359, 364; Ad-Durr al-Manthur, Vol. 6, p. 379; As-Sawaiq al-Muhriqah, p. 96; Noor al-Absar, pp. 70, 101; Ihqaq al-Haq, Vol. 3, p. 288.

[29] Shawahid al-Tanzil, Vol. 2, pp. 255-263; Ruh al-Bayan, Vol. 10, p. 53.

[30] Ghayat al-Maram, Vol. 6, pp. 287, 293; Mustadrak al-Hakim, Vol. 3, pp. 133, 146, 147, 158; Sahih al-Tirmidhi, Vol. 2, pp. 209, 308, 319; Musnad Ahmad ibn Hanbal, Vol. 1, p. 330.

[31] Mustadrak al-Hakim, Vol. 3, p. 172; Tafsir al-Tabari, Vol. 25, pp. 16, 25; Tafsir Zamakhshari, Vol. 3, p. 402; Tafsir al-Fakhr al-Razi, Vol. 27, pp. 165, 166; Shawahid al-Tanzil, Vol. 2, pp. 130-135, 141; Ad-Durr al-Manthur, Vol. 6, p. 7; Manaqib Khwarazmi, p. 307.

[32] Yanabi’ al-Mawaddah, p. 111.

[33] Mustadrak al-Hakim, Vol. 3, p. 129; Yanabi’ al-Mawaddah, pp. 99, 104; Tafsir al-Tabari, Vol. 13, p. 108; Tafsir al-Fakhr al-Razi, Vol. 5, p. 271.

[34] Yanabi’ al-Mawaddah, p. 111; Shawahid al-Tanzil, Vol. 2, p. 368.

[35] Yanabi’ al-Mawaddah, pp. 93, 212; Manaqib Khwarazmi, pp. 188, 194; Tafsir al-Qurtubi, Vol. 19, p. 130; Tafsir al-Fakhr al-Razi, Vol. 13, p. 243; Tafsir al-Kashshaf, Vol. 4, p. 194; Sharh Ibn Abi al-Hadid, Vol. 13, p. 276.

[36] Tafsir al-Kashshaf, Vol. 4, p. 670; Tafsir al-Qurtubi, Vol. 10, p. 6922; Tafsir al-Fakhr al-Razi, Vol. 3, p. 242.

[37] For further information, see: afsir al-Mizan; Nemooneh; The Message of the Quran, Vol. 9.