Imamate in the Qur’anic Verse of Tatheer

“Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying”1
Another verse indicating the impeccability of the Shi’ite Infallible Imams is the verse of Tatheer, which points to the inerrancy of the Prophet (saws) and his dear family: Hazrat Fatimah, God’s peace be on her, and the twelve inerrant (ma’sum) the Imams of Imamiyyiah Shi’ism.
In order to clarify the argument of the verse, let us consider the following points:
1. The word ÇäãÇ which means only, in the verse indicates hasr (restriction).
2. The word iradeh (will) from which the verb íÑíÏ is derived, is an ontological will, not a legislative one
3. The phrase “Ahl al–Bayt” in the verse refers exclusively to Ali, Fatimah, al–Hasan and al–Husain, (p.b.u.th.), and the other Shi’ite Infallible Imams (p.b.u.th.). The verse does not include wives of the Prophet (saws).
4. Questions and answers concerning the Qur’anic verse.

The Word ÇäãÇ Indicating Restriction
Just as we observed in the discussion of the verse, of wilayah lexicographers maintain that the word ÇäãÇ indicates restriction. One can review the objections of Fakhr al–Razi included in the chapter about the objections on the verse of wilayah.
“Iradeh” in the Verse of Tatheer has Ontological, not Legislative Connotation
“Iradeh” in the above Qur’anic verse (translated as “desire”) is ontological, not legislative. The desire of God, the Most Exalted, is of two kinds:
a) Ontological (takweeni) desire, is a kind of desire the object of which occurs (immediately) after the desire is expressed, just like the case when God willed that fire be “ comfort and peace” to Prophet Ibrahim, and it did.
b) Legislative desire is a kind of desire which concerns man’s duties. It is evident that this kinds of desire is not integrated with the object of desire. God has willed that people perform their prayers, but many do not pray. Contrary to ontological desire, which cannot be ignored, legislative desire may be ignored.
“Desire” in the above holy Qur’anic verse is of ontological, not legislative kind. This means that God has willed that the People of the House (Ahl al–Bayt) be free from any uncleanness and defilement, including the dross of sins and disobedience (to Him). He has purified them. This wish of the Majestic God, is behind their impeccability and spiritual purity. It is not that God has willed that they keep aloof from sins, and that they purify themselves by obeying divine orders and obligations.

Evidence for the Idea that “desire” in the Verse of Tatheer has Ontological Connotations
1. Like any obligation, legislative desire concerns what others do, whereas desire in the holy verse concerns keeping away of abomination and uncleanness which is regarded an act of God. This indicates that “desire” in the stated verse does not have legislative connotations.
2. God’s legislative desire is not intended for the removal of impurities and purification of only the family of Prophet (saws) but God has desired and demanded all people to avoid impurities and be pure, whereas desire in the verse is restricted to the family of the Prophet, which is expressed by the use of hasr at the onset of the verse of Tatheer, making clear that the object of the desire i.e. keeping away from impurity and God’s specially endowed purification has been achieved externally
3. Many reports and narrations in both Shi’ite and Sunni hadith and commentary sources bear witness that the holy Qur’anic verse praises the Prophet’s family. If the desire (stated) in the Qur’anic verse had legislative connotations, it would contain such praise.
What we learn from the holy Qur’anic verse is “the accomplishment of God’s desire” regarding the utter purification of the Household of the Prophet (saws) and keeping from them impurities. This indicates the divine impeccability (ismah), of these chosen people.
Another solid evidence supporting (the idea) that this desire has ontological connotations are the hadiths indicating the particular divine purity of the Household of the Prophet (Ahl al–Bayt). Below are two such hadiths:
1) It is stated in al–Dala–il by Hakim Tirmadhi, Tabarani, ibn Murdawayh, Abu Na’im and Beihaqi that ibn Abbas has said, “The Prophet (saws) said, ‘God has divided people into two groups and placed me in the best group. Hence, He says, “And the Companions of the right” (56:27) “And those of the left hand” (56:41)
And I am better than any of the Companions of the right. He then divided each of these two groups, into three and placed me in the best one. Hence, He says, “Then (as to) the Companions of the right hand; how happy are the Companions of the right hand, and (as to) the Companions of the left hand; how wretched are the Companions of the left hand. And the foremost are the foremost” (56:8-10).
I am among the foremost and I am the best of the foremost. He then divided these three groups into tribes and families. He placed me, in the best tribe. He, therefore, says, “And made you tribes and families that you may know each other; surely the most honourable of you with Allah is the one among you most careful (of his duty)”. (49:13)
Humbly speaking, I am the one who is most careful of my duty and most honourable (toward Allah), of all mankind. God then divided the tribes into houses, and placed me in the best one. He, thus, says, “Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying”. (33:33)
So, I and my family have been purified”.2
2) “Husain ibn Zayd told me on the authority of Umar ibn Ali who reported from his father Ali ibn al–Husain (as), that ‘After Imam al–Hasan’s dear father, Imam Ali (as) had died, Imam al–Hasan (as) gave a speech in which he glorified God and said, “tonight God has taken to Him a man whom neither the early (Muslims) surpassed nor the later Muslims can surpass in good actions.
The Prophet (saws) used to give him his standards in wars and he (Ali, peace be upon him) fought with Gabriel, (the intermediary angel for God’s grace in legal matters) supporting him on his right and Michael (the intermediary angel for God’s grace in matters of the divine sustenance) supporting him on his left until God made him score victory.
He has left behind him neither gold nor silver but seven hundred dirham’s of his stipend (‘ata), with which to buy a servant for his family”. He (Imam al–Hasan -p.b.u.h.-) continued, “Those who (already) know me, know me. As for those who do not know me, I am al–Hasan ibn Ali, the (grand) son of the Prophet, and the son of his vicegerent. I am the (grand) son of the one who has brought good news, basheer.
I am the (grand) son of the one who, with God’s permission, summoned the people to God. I am the (grand) son of the divinely illuminating light (al–Siraj al–Muneer). I belong to the House, wherein Gabriel descended and whence Gabriel ascended. I belong to the House from whose members God has sent away abomination and whose members God has purified thoroughly.
I belong to the House, the love for whose members God has made incumbent on people, as He, the Most High, states, ‘I do not ask of you any reward but love for (my) near relatives; and whoever earns good, We give him more of good therein; surely Allah is Forgiving Grateful’ So, to do good is to show love towards us, the People of the House, Ahl al–Bayt”.3
It is concluded from these two hadiths that the external fulfilment of specifically divine purity of Ahl al–Bayt is nothing but their inerrancy. This illustration clearly indicates that “the desire” in the Qur’anic verse of Tatheer has ontological connotations.

Ahl al–Bayt in the Verse of Tatheer
The third point in the discussion on the verse is about who the Ahl al–Bayt are. Below are the two focal points:
a) The meaning of Ahl al–Bayt.
b) To whom the term Ahl al–Bayt is applicable.
When in isolation, the word Ahl means deserving. But in collocation with other words, it acquires a special meaning. For example, Ahl al–Ilm meaning the knowledgeable, Ahl al–Madina or Qariyah meaning “those living in a town or a village” and “people of the house” those residing in a house.
As for the word Bayt, it may mean residence, and it may mean lineage. It may also mean The Prophet’s Household, which is the most probable meaning. Further explanation of this meaning will follow. Thus, Ahl al–Bayt refers to those who are closely related, to the Prophet’s House and are fully aware of what goes on in it.
Now, let’s see who it externally applies to and who the People of the House (Ahl al–Bayt), are. There are three views it this regard:
First: “Ahl al–Bayt” means only the Prophet’s wives.
Second: Ahl al–Bayt, means only the Prophet, Ali, Fatimah, al–Hasan and al–Husain (p.b.u.th.), and the Prophet’s wives.4
Third: According to Imamiyyah Shi’ites, “Ahl al–Bayt” refers to the Prophet (saws), his beloved daughter Hazrat Fatimah, and to the twelve Infallible Imams, God bless them all.
Some Sunni scholars, such as Tahawi in his Mushkil al–Athar and Hakim Nayshaburi in his al–Mustadrak, take Ahl al–Bayt to mean only “the five people”.
In order to clarify who is meant by Ahl al–Bayt, we need to examine the following points:
1) The purport of the holy Qur’anic verse.
2) A review of the reports and narrations concerning this Qur’anic verse.

The Purport of the Qur’anic Verse
For examining the purport of the Qur’anic verse, it is necessary to take a look at these points:
a) Literally and traditionally, Ahl al–Bayt includes these five persons.
b) Using the pronoun Úäßã, which is a plural masculine form indicates that the verse does not refer to wives.
c) There is a large number of narrations which state that Ahl al–Bayt includes the five persons. To say that the Prophet’s wives are among Ahl al–Bayt is an unfounded allegation and does not sound reasonable. One of such allegations has been put forward by Ukromah who says, “I am ready to have a contest of prayer with anyone to prove that Ahl al–Bayt exclusively means the wives of the Prophet (saws)”.5
If only Ukromah had a contest of prayer, he would have been exposed to God’s punishment! He ignores the bulk of hadiths which confirms the lofty rank of these five persons and the revelation of the verse of Tatheer.
In addition to that, a large number of Sunnis take Ahl al–Bayt to mean the wives of the Prophet (saws) as well as Ali, Fatimah, al–Hasan and al–Husain (p.b.u.th.). In order to prove their point of view the Sunnis resort to the context of some verses, for example in the verse of Tatheer the verse which precedes it and the verse which follows it concern the wives of the Prophet (saws).
(They say that) the appropriateness of the meaning of the Prophet’s wives to Ahl al–Bayt as well as the contextual clues indicate that the Prophet’s wives are included among Ahl al–Bayt.
In his commentary, Ibn Katheer, considers the contextual clue as a convincing proof for including the wives of the Prophet among Ahl al–Bayt.

The Context of the Verse of Tatheer
Can the alleged context (siaq), apply to the verse of Tatheer? Can it be proved that the wives of the Prophet (saws) are included among Ahl al–Bayt? In order to answer this question, it is necessary to consider the following points:
First: The mere succession of two verses does not indicate that the verses belong to a structural whole (siaq) and one cannot confirm that these verses were revealed together, because forming a structural whole, requires that the verses be revealed at the same time.
For this very reason we are not certain that we can affirm the existence of (siaq). Besides, because the present arrangement of the Qur’anic verses does not correspond to the chronology of revelation of the verses, one can never be certain that the verse of Tatheer was revealed after the verses about the wives of the Prophet (saws).
If someone says: Although these verses were not revealed at the same time, they form a structural whole (siaq) because the verses and chapters were arranged on the basis of a especial position owing to spiritual link under the supervision of the Prophet (saws), and so Ahl al–Bayt consists of the wives of the Prophet as well as the five persons (p.b.u.th.).
Answer: There is no evidence (at hand to prove) that due to the particular position which the verse of Tatheer has owing to the spiritual link between the verses, the Prophet (saws) has placed this verse among the verses related to his wives for he thought it was the wisest thing.
But to consider the spiritual link as the only wise thing to do cannot be substantiated for, it may be considered as an admonition for the wives of the Prophet to observe their behaviour due to their relation with “Ahl al–Bayt, not because they are included among Ahl al–Bayt.
Second: There are some reasons which make us conclude that the context of the verse of Tatheer varies from the context of any of the verses preceding of following it. There are two separate contexts, each one is independent of the other. The reason are as follows:
a) The context of the verses about the wives of the Prophet (saws) conveys reproach (as is in the verses 28 and on) and there is no sign and praise of the wives, whereas the context of the verse of Tatheer speaks of praise and admiration. When we go through the hadiths related to the verse of Tatheer, this will be more distinct.
b) The conditions of the revelation of the verse of Tatheer are different from those of the verses concerned with the Prophet’s wives. The latter verses were revealed at a time when the Prophet’s wives demanded from him more expenses than was their due. The reader may refer to the commentaries of both the Shi’ites and the Sunnis.
We will first quote the verses concerned with the wives of the Prophet (saws) and then introduce the tradition reported by ibn Katheer concerning the conditions of the revelation of the verses.
“O Prophet! Say to your wives: If you desire this world’s life and its adornment, then come, I will give you a provision and allow you to depart a goodly departing. And if you desire Allah and His Apostle and the latter abode, then surely Allah has prepared for the doers of good among you a mighty reward. O wives of the Prophet! Whoever of you commits an open indecency, the punishment shall be increased to her doubly; and this is easy to Allah. And whoever of you is obedient to Allah and His Apostle and does good, We will give to her reward doubly, and We have prepared for her an honourable sustenance. O wives of the Prophet! You are not like any other of the women; if you will be on your guard, then be not soft in (your)speech, lest he in whose heart is a disease yearn; and speak a good word. And stay in your houses and do not display your finery like the displaying of the ignorance of yore; and keep up prayer, and pay the poor–rate, and obey Allah and His Apostle. Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying. And keep to mind what is recited in your houses of the communications of Allah and the wisdom; surely Allah is Knower of subtleties, Aware”. (33:28-34)
Ibn Katheer has related on the authority of Abi Zubayr, that Jabir said, “While people were sitting opposite the Prophet’s house, Abu Bakr and Umar came and asked permission to enter (the house), which they were first denied. Then, when they were allowed to enter they noticed the Prophet (saws) sitting. Around him sat his wives. The Prophet (saws) was silent.
Umar, who wanted to make the Prophet smile, said: O! Messenger of God, I wish you had seen how I beat Zayd’s daughter (he meant his wife) when she asked for expenses.
The Prophet (saws) smiled so that his blessed teeth were visible, and said “They (my wives) are sitting around me asking for (more) payment”.
Then Abu Bakr got up, and went towards ‘A’ishah to beat her, and then Umar got up, and they addressed their daughters saying, ‘Do you want the Prophet (saws) to give you something which he does not have?” The Prophet forbad them (from beating their daughters).
Then the Prophet’s wives said, “From now on, we will never ask the Prophet (saws) for things which he does not have”. God, the Most High, revealed the verses that leave it to the Prophet’s wives to choose between remaining as the Prophet’s wives or getting divorced”.6
This is the condition of the revelation of the verses concerning the wives of the Prophet (saws) whereas the verse of Tatheer was revealed in favour of the five blessed ones of al–Aba and the Infallible Imams (p.b.u.th.). Commentary and hadith sources of both the Shi’ites and the Sunnits are replete with narrations in this regard. Some of these narrations will be presented when we deal with these traditions.
Probably there is a long period between the condition of the revelation of the verses concerned with the Prophet’s wives and that of the verse of Tatheer. So how could one take these verses to belong to a single structural whole (siaq) and justify one’s interpretation of the verse according to this idea while these Qur’anic verses belong to two separate periods.
Third: The third reason that shatters the idea of unity of context is the dissimilarity of the pronouns in the verses concerned with the wives of the Prophet (saws) and those in the verse of Tatheer.
There are twenty two plural feminine pronouns in the imperative, twenty of them in the verses preceding the verse of Tatheer and two in the verse following it, whereas in the verse of Tatheer there are two pronouns in the imperative, both of them are macular. Given this, how can we assume that these verses form one single structural whole?
Objection: In the verse of Tatheer, the phrases Úäßã “from you”, and íØåÑßã, “to purify you” do not refer to men only; because in addition to the women, Ali, al–Hasan and al–Husain (p.b.u.th), are included. That is why the pronoun ßã (you) is used here. In Arabic this is called taqleeb (dominance) and that is when two various genders are to be referred to the masculine gender dominates and it is used for both.
We can see in the Qur’an similar cases of using masculine pronouns to refer to the feminine gender. For example:
a) “They said: Do you wonder at Allah’s bidding? The mercy of Allah and His blessings are on you, O people of the house”. (11:73)
Here, Prophet Ibrahim’s wife is addressed; and the masculine plural pronoun before Ahl al–Bayt in which she is included.
He said to his family: Wait” (28:29)
Having mentioned Prophet Moses’ Ahl (meaning wife), the Qur’an uses the plural verb of masculine gender.

Answer
The basis of any discourse, is to associate the words with their real meanings which is a logical principle of any conversation in any language. On the basis of this principle, whenever we are uncertain whether or not a word is used in its real meaning, we should refer to its real sense.
Thus, the pronoun Úäßã, which comes twice in the verse of Tatheer, which is a plural masculine pronoun in the imperative, refers to all the male members of Ahl al–Bayt, and according to external clues and hadiths, Hazrat Fatimah, peace be on her, and no other female, is definitely included among Ahl al–Bayt. Thus, the principle of “closest figurative meaning” applies to this verse.
As a contextual clue, the Qur’anic verses quoted as testimony, contains a masculine pronoun used figuratively for a feminine (noun) and a figurative usage of a word together with a contextual clue cannot prove that this can also occur without a clue. As stated before, the basic principle is to associate words with their real meanings. But where this is not possible, the “closest figurative meaning” should be observed.

Narrations Concerning the Verse of Tatheer
Abundant traditions in Shi’ite and Sunni hadith sources, clearly tell us that Ahl al–Bayt means only the Five Pure People and that the wives of the Prophet (saws) are not included. Such narrations are so plentiful that Hakim Hasakani,7 has devoted pages 18 to 140 of his Shawahid al–Tanzeel to this issue.8
In the footnote, there is a list of some Sunnite sources containing such narrations:9 Below is a partial list of the Sunnite sources of the above–mentioned hadith.
The Companions of the Prophet, from whom these hadiths have been quoted, are: The Commander of the Faithful, Ali, peace be on him.
1. Fatimah Zahra, peace be on her
2. Al–Hasan ibn Ali, peace be on him
3. Anas ibn Malik
4. Bara’ ibn ’Azib al–Ansari
5. Jabir ibn Abdullah al–Ansari
6. Sa’d ibn Abi Waqqas
7. S’ad ibn Malik (Abu Sa’eed al–Khidri)
8. Abdullah ibn Abbas
9. Abdullah ibn Jaffar al–Tayyar
10. ‘A’ishah
11. Umm Salamah
12. Umar ibn Abi Salamah
13. Wathilat ibn Asqa’
14. Abi al–Hamra’
In addition to the sources stated in the footnote, it is understood from the hadiths included in Shi’ite sources of hadith and Qur’an commentary and in some Sunnite sources that by “Ahl al–Bayt” it is meant the Prophet, Ali, Fatimah, and the eleven Infallible Imams of the Shi’ites (p.b.u.th.).
Notes:
1. – Surah 33, verse 33.
2. – Al-Durr al-Manthur, vol. 5, p. 378, Dar al-Kutub al-Ilmiyyah, Beirut; Showkani’s Fath al-Qadeer, vol. 4, p. 350, Dar al-Kutub al-Ilmiyyah, Beirut; al-Ma’rifah wal-Tarikh, vol.1,p. 498.
3. – Al-Mustadrak ‘ala al-Sahihyan, vol. 3, p. 172, Darl–al-Kutub al-Imiyyah, Beirut.
4. – Ibn Katheer’s Commentary, vol. 3, p. 491.
5. – Ruh al-Ma’ani, vol.22, p. 13, Dar Ihya’ al-Turath al-Arabi, Beirut.
6. – Ibn Katheer’s Commentary, vol. 3, p. 491.
7. –In Tadhkiratol Hoffaz, p. 1200, vol. 2, Dhahabi says, “Hakim Hasakani, is master, firm and unwavering in the science of hadith”.
8. – Asad al-Ghabah, vol. 5, p. 521, Dar Ihya’ al-Torath al-Arabi, Beirut.
9. – Al-Isabah, vol. 2, p. 509, Dar al-Fikr;
Adhwa al-Bayan, vol. 6, p. 578, ‘Alam al-Kutub; Beirut;
Ansab al-Ashraf, vol. 2, p. 354, Dar al-Fikr;
Bihar al-Anwar, vol. 35, pp 206 – 232, on the verse of Tatheer, al-Wafa Institute; Beirut;
History of Baghdad, vol. 9, p. 126, and vol. 10, p. 278; Dar al-Fikr;
History of the City of Damascus, vol. 13, pp, 203, 206 and 207; vol. 14, pp. 141 and 145;
Ibn Abi Hatim’s Commentary, vol. 9, p. 3129; al-Maktabah al-Misriyyah; Beirut;
Abi al-Saud’s Commentary, vol.7, p. 103; Dar Ihya’ al-Torath al-Arabi; Beirut;
Al-Baidawi’s Commentary, vol. 33, p. 382; Dar al-Kutub al-Ilmiyyah;
Forat al-Kufi’s Commentary, vol. 1,p. 332 – 342; An–No’man Institute;
Ibn Katheer’s Commentary of al-Qur’an al-Azim, vol. 3,p.492, Dar al-Ma’rifah; Beirut;
Ibn Adil al-Dimashqi’s Al-Lubab Commentary, vol. 15, p. 548; Dar al-Kutub al-Ilmiyyah; Beirut;
Al-Mawardi’s Commentary, vol. 4,p. 401; Dar al-Ma’rifah, Beirut;
Al-Tafsir al-Muneer, vol. 23, p. 14; Dar al-Fik al-Mo’asir;
Tahdheeb al-Tahdheeb, vol. 2, p. 258; Dar al-Fikr;
Tabari’s Jami’ al-Bayan, vol., 22, p. 5; Dar al-Ma’rifah, Beirut;
Qurtubi’s Jami’ Ahkam al-Qur’an, vol. 14, p. 183; Dar al-Fikr;
Al-Durr al-Manthur; vol. 6, p. 604; Dar al-Fikr;
Dhakha’ir al-‘Uqba, pp. 21 – 24;
Rooh al-Bayan, vol., 7, p. 171; Dar Ihya’ al-Torath al-Arabi;
Al-Aloosi’s Rooh al-Ma’ani, vol 22, p. 14; Dar Ihya’ al-Torath al-Arabi;
Al-Riyadh al-Nadarah, vol. 2 (3–4), p. 135; Dar al-Nadwat al-Jadiddah; Beirut;
Ibn al–Jawzi’s Zad al-Maseer, vol. 6, p. 198; Dar al-Fikr;
Tirmidhi’s Sunan, vol. 5, pp. 327–328 and 656; Dar al-Fikr;
Beihaqi’s Al-Sunan al-Kobra, vol. 2, p. 149; Dar al-Ma’rifah, Beirut;
Dhahabi’s Siyar A’lam al-Nubalah’, vol. 3, pp. 254 and 283; al-Risalah Institute; Beirut;
An Exposition of al-Sunnat–al-Nabawiyah, vol. 14, p. 116; al-Maktab al-Islami; Beirut;
Shawahid al-Tanzeel, vol. 2, pp. 18–140; al-Tab’ wa al-Nashr Institute, Wizarat al-Irshad;
Ibn Habban’s Sahih, vol. 15, pp. 442 to 443; al-Risalah Institute; Beirut;
Muslim’s Sahih, vol. 5,p. 37; Kitab al-Fada’il, the section: Fada’il; ‘Ezzodin Institute; Beirut;
Showkani’s Fath al-Gadeer; vol. 4, pp. 349–350; Dar al-Kutub al-Ilmiya; Beirut;
Jowayni’s Far’id al-Simtayn, vol. 1, p. 367; al-Mahmoodi Institute; Beirut;
Kifayato–Talib; pp. 371 to 377; Dar Ihya’ Turath Ahl al-Bayt;
Majma\' al-Zawa’id; vol. 9; pp. 166–169; Dar al-Kitab al-Arabi; Beirut;
Al-Mustadrak ‘ala al-Sahihyan, vol. 2, p. 416, and vol. 3, p. 147; Dar al-Ma’rifah, Beirut;
Abi Y’ali’s Musnad; vol. 12, pp. 344 and 456; Dar al-Hamoon Lil–Turath;
Ahmad’s Musnad, vol. 4, p.107, and vol. 6, p. 292; Dar Sadir; Beirut;
Ishaq ibn Rahawiyih’s Musnad; vol. 3, p. 678; Maktabt al-Eman; City al-Munawarah;
Tayalisi’s Musnad; p. 274; Dar al-Kitab al-Lubnani;
Tahawi’s Mushkil al-Athar; vol. 1, p. 335; Dar al-Baz;
Tabarani’s al-Mo’jam al-Sagir;vol. 1, p. 135, Dar al-Fikr;
Tabarani’s al-Mo’jam al-Awsat, vol. 2, p. 491; Maktabat al-Ma’arif; Riyadh;
Tabarani’s al-Mo’jam al-Kabir; vol. 23; pp. 245, 281, 286, 308, 327, 330, 333, 334, 337, 357, 393, and 396;
Baswi’s al-Ma’rifah wa al-Tarikh; vol. 1, p. 498;
al-Muntakhab min ‘Abd ibn Hamid’s Musnad, pp. 173 and 367; ‘Alam al-Kutub, Cairo;
Ibn Magazili’s Manaqib; pp. 301–302; al-Maktibah al-Islamiyyah.