Wilayat e Takveeni (Creational Authority) of the Ahle Bait (a.s.)

MASTERSHIP OF AHLE BAIT (A.S.) UPON THE WORLD OF CREATION

The world of creation is referred to as ‘Aalam e Takveen’ and it includes all creations which exist in the external world. The world of creation (Aalam e Takveen) includes inanimate objects like sun, moon, planets, stars and other such creations in the celestial world. Also, includes inanimate objects in this world such as stones, mountains, water bodies, etc and all living things such as man, animals, fishes, birds and creations like plants and trees, etc.

Mastership of Ahle Bait (a.s.) upon the world of creation (Wilayat e Takveeni Ahle Bait (a.s.)) refers to their complete authority and dominion on all creations. In other worlds, all the creations in the world are made subservient and obedient to the holy and purified Ahle Bait (a.s.) and are obligated to obey their wishes, commands, and orders.

The Meaning of Wilayat

Before we discuss, the meaning of Wilayat e Takveeni, let us look at the meaning of the world Wilayat.

The word ولایة is derived from the root word و ۔ ل ۔ ی . Few meanings of this root word as per the Arabic dictionary of Cowan are - to be near, to adjoin, to follow, to be a friend, to lie next to, etc.

The word ولایة is derived from this root word and as per the same dictionary this word can be pronounced in two ways – وَلایة or as وِلایة. The difference is the sign of Fatha (َ) or Kasra (ِ) on the alphabet و. The meaning for both these recitation as per Cowan is, to be incharge, manage, govern, rule, have power, have authority.

Similarly, the scholars of Arabic literature have discussed the meaning of the word ولایة as well. We present one such example below.

Ibn Abil Hadeed says, وَلایة with Fatha on و is مصدر and وِلایة with Kasra is اسم. He further says, وَلایة with Fatha means mohabbat (love) or nusrat (helping) or obedience and the meaning of وِلایة with Kasra follows the meaning of ولایة with Fatha except that one is مصدر and other is اسم.¹

It is evident from the above examples that the meanings of the word ولایة are in the context of obedience, having authority, love and helping.

On the blessed day of Ghadeer, before the formal proclamation of mastership of Ameerul Momineen, Hazrat Ali ibn Abi Talib (a.s.), Holy Prophet (s.a.w.a.) asked those who were present there?

ايهاالنَّاسُ، مَنْ اَوْلى‏ بِكُمْ مِنْ اَنْفُسِكُمْ

“O People! Who is having more authority over you than you, yourselves?”

قالوا: اَللَّهُ و رَسُولُهُ

Everyone replied, Allah and His Messenger (s.a.w.a.).

When all of the confessed to Holy Prophet (s.a.w.a.) having more authority on the people, than themselves, the Messenger of Allah, Holy Prophet Mohammed Mustafa (s.a.w.a.) announced by the order of Allah,

من كُنْتُ مَوْلاهُ فَهذا عَلىٌّ مَوْلاه

“Of whomsoever I am master, then this Ali (a.s.) is his master”.

In other words, just as Holy Prophet (s.a.w.a.) has more authority over the people than the people themselves, he established the same authority for Ameerul Momineen (a.s.) and the Imams (a.s.) after him over the people.

The Meaning of Wilayat e Takveeni of the Ahle Bait (a.s.)

Wilayat e Takveeni of Ahle Bait (a.s.) is this same authority which the Ahle Bait (a.s.) possess in the world of creation (Aalam e Takveen) over all the creations. They have more authority on the creations than the creations themselves.

Needless to say, that this Wilayat of Ahle Bait (a.s.) is a bestowal and grace from the side of Allah, the Almighty.

The belief of Wilayat e Takveeni of Ahle Bait (a.s.) does not tantamount to polytheism (shirk) or exaggeration (ghulu), since as per the belief of the Shia doctrine, the essence of this Wilayat is with Allah, the Almighty and due to His Grace and Benevolence He has bestowed this authority to Holy Prophet (s.a.w.a.) and the Imams (a.s.) after him.

Numerous verses of the Holy Quran and the noble traditions of the holy and purified Ahle Bait (a.s.) indicate and prove the Wilayat of Ahle Bait (a.s.) in the world of creation.

Wilayat e Takveeni of the Ahle Bait (a.s.) in the Holy Quran and Traditions

Allah, the Almighty says in the Holy Quran,

أَمْ يَحْسُدُونَ النَّاسَ عَلى‏ ما آتاهُمُ اللَّهُ مِنْ فَضْلِهِ فَقَدْ آتَيْنا آلَ إِبْراهيمَ الْكِتابَ وَ الْحِكْمَةَ وَ آتَيْناهُمْ مُلْكاً عَظيماً

Or do they envy the people for what Allah has given them of His grace? Then, certainly We have given to Ibrahim’s children the Book and the wisdom, and We have bestowed to them a ‘grand kingdom’.²

In the above verse, the dictionary meaning of kingdom (Mulk) and the exegesis of verses, in which this word is mentioned, is the point of our discussion.

Kingdom means rulership, control, dominance and power of discretion over the issues of subjects and territory.

Country also includes things, which are under ones discretion, subjugation and rulership of the owner of reign; like the issues of all the people of the world that are under his control and rule.

However, the king is the possessor of kingdom; that is the sovereign, who is the owner of power, kingdom and rulership.

Difference should be made between king (Malik) and master (Maalik); because the power of the king is more than that of the master. And what is under the control of king is more than what is under the discretion of the master.

Kingdom and rulership is the property of God and He is the owner of that. He bestows rulership to whoever He likes and He takes it away from whoever He likes.

As He says in the Holy Quran:

قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ

“Say: O Allah, Master of the Kingdom! Thou givest the kingdom to whomsoever Thou pleasest.” (Surah Aale Imran 3:26)

Thus, Almighty Allah can bestow rulership and absolute mastership (Wilayat) to any of the creatures He likes.

The Bestowal of Kingdom upon Prophet Sulaiman (a.s.)

When Prophet Dawood (a.s.) passed away, His Eminence, Sulaiman (a.s.) became the heir of his knowledge, perfection and kingdom. It is mentioned in the words of Sulaiman (a.s.) that he said to Almighty Allah:

قَالَ رَبِّ اغْفِرْ لِي وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي ۖ إِنَّكَ أَنْتَ الْوَهَّابُ ﴿٣٥﴾

“He said: My Lord! do Thou forgive me and grant me a kingdom which is not fit for (being inherited by) anyone after me; nations; surely Thou art the most liberal Giver.” (Surah Saad 38:35)³

Allah, the Mighty and High says at the time of fulfilling the supplication of Sulaiman (a.s.):

“We made the wind subservient to his orders; so that under his command, he can easily travel wherever he wanted. We also placed Jinns and satans under his control, who constructed lofty buildings for him and brought out jewels from the sea and We placed other satans under his arrest [who were about to deviate the people]. This bounty of kingdom and power is our bestowal.”

It is narrated from Imam Ja’far Sadiq (a.s.) that he said:

“The kingship of Sulaiman was hidden in the ring by Allah. Whenever he used to wear it, the Jinn, human, birds and animals obeyed him. Then he used to sit on the throne and Allah would send a wind, which would take him for a ride along with all Jinn, human and Shaitans, birds, quadrupeds wherever Sulaiman wanted. In this manner Sulaiman used to recite morning prayers in Damascus and Zuhr in Persia.”⁴

All these bestowals mentioned in verses and traditional reports related to it are from the effects and majesty of rulership, which Sulaiman has requested for.

It is concluded from the words of:

تَجْرِي بِأَمْرِهِ

“It made his command to run,” (Surah Saad 38:36)

…that the wind was subservient to Sulaiman (a.s.) and it obeyed whatever he commanded. In the same way, according to the clarification of the verses and traditional reports, the jinns and satans were under his command. This rulership and mastership on the universe became possible for him only with permission of Almighty Allah.

There are definite and widely narrated traditional reports, which state that all perfections and knowledge of prophets and messengers were gathered together for the Seal of prophets, and with numerous additions and all are inherited by the twelve Holy Imams (a.s.).

Although all sciences and other perfections bestowed to every creature, are all by the grace of God, creatures are by their selves, poor and helpless and every bounty that reaches them is a blessing from the needless being of Allah, Mighty and High.

In the same way, Almighty Allah says in Surah Saba:

وَلِسُلَيْمَانَ الرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ ۖ وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ ۖ وَمِنَ الْجِنِّ مَنْ يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ ۖ وَمَنْ يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ السَّعِيرِ ﴿١٢﴾ يَعْمَلُونَ لَهُ مَا يَشَاءُ مِنْ مَحَارِيبَ وَتَمَاثِيلَ وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ رَاسِيَاتٍ ﴿١٣﴾

“And (We made) the wind (subservient) to Sulaiman, which made a month’s journey in the morning and a month’s journey in the evening, and We made a fountain of molten copper to flow out for him, and of the jinn there were those who worked before him by the command of his Lord; and whoever turned aside from Our command from among them, We made him taste of the punishment of burning. They made for him what he pleased of fortresses and images, and bowls (large) as watering-troughs and cooking-pots that will not move from their place.” (Surah Saba 34:12-13)

In Surah Naml also, He says:

وَوَرِثَ سُلَيْمَانُ دَاوُودَ ۖ وَقَالَ يَا أَيُّهَا النَّاسُ عُلِّمْنَا مَنْطِقَ الطَّيْرِ وَأُوتِينَا مِنْ كُلِّ شَيْءٍ ۖ إِنَّ هَٰذَا لَهُوَ الْفَضْلُ الْمُبِينُ ﴿١٦﴾ وَحُشِرَ لِسُلَيْمَانَ جُنُودُهُ مِنَ الْجِنِّ وَالْإِنْسِ وَالطَّيْرِ فَهُمْ يُوزَعُونَ ﴿١٧﴾ حَتَّىٰ إِذَا أَتَوْا عَلَىٰ وَادِ النَّمْلِ قَالَتْ نَمْلَةٌ يَا أَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ لَا يَحْطِمَنَّكُمْ سُلَيْمَانُ وَجُنُودُهُ وَهُمْ لَا يَشْعُرُونَ ﴿١٨﴾ فَتَبَسَّمَ ضَاحِكًا مِنْ قَوْلِهَا وَقَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ

“And Sulaiman was Dawood’s heir, and he said: O men! we have been taught the language of birds, and we have been given all things; most surely this is manifest grace. And his hosts of the jinn and the men and the birds were gathered to him, and they were formed into groups. Until when they came to the valley of the Naml, a Namlite said: O Naml! enter your houses, (that) Sulaiman and his hosts may not crush you while they do not know. So he smiled, wondering at her word, and said: My Lord! grant me that I should be grateful for Thy favor.” (Surah Naml 27:16-19)

It is mentioned in the supplication of Alawi Misri, which is narrated from Imam (a.s.) that:

“O God, I beg to You with the right of that name that Your slave, Your prophet (Sulaiman), called you with it and petitioned You: O Lord, grant me a kingdom, which should not be deserving for anyone else after me.”

“So You answered his supplication and made the creatures obedient to him.”

It is concluded from this supplication that the reality of the kingdom and rulership of Sulaiman (a.s.) was obedience of creatures and the explanation after that is only mention of individuals and their types and limits.

Comparing Prophet Sulaiman (a.s.) with the Holy Imams (a.s.)

The word of ‘kingdom’ in the verse, which is related to Sulaiman, is not described with the adjective of ‘great’ as opposed to the verse:

وَآتَيْنَاهُمْ مُلْكًا عَظِيمًا ﴿٥٤﴾

“And We have given them a grand kingdom.” (Surah Nisa 4:54)

…as we mentioned at the end of the preface and which is related to the rulership of Holy Prophet (s.a.w.s.) and Holy Imams (a.s.).

Thus, the kingdom of Sulaiman (a.s.) as compared to the kingdom of those personages and the kingdom of Muhammad and Aale Muhammad (a.s.) is such that Almighty Allah has mentioned it with greatness and not the kingdom of Sulaiman.

In the same way, it is mentioned in the holy verse that is quoted from Surah Naml, in which His Eminence, Sulaiman (a.s.) says:

وَأُوتِينَا مِنْ كُلِّ شَيْءٍ

“And we have been given from all things.” (Surah Naml 27:16)

The word of ‘from’ (min) in this verse proves that it is only some; and he did not say:

وَأُوتِينَا كُلِّ شَيْءٍ

“And we have been given all things.”

So that it would have implied that he was given everything. On the contrary, His Eminence said that he was given only some of the things.

However, Allah, the Mighty and High says regarding this and other perfections of the master of the pious in Surah Yasin:

وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُبِينٍ ﴿١٢﴾

“And We have recorded everything in a manifest Imam.” (Surah Yasin 36:12)

The Holy Prophet (s.a.w.s.) said in the detailed sermon on the day of Ghadeer:

“O people, there is no knowledge, but that Allah, the Mighty and High has not made me encompass. I have also conveyed everything to the Imam of pious, Ali Ibne Abi Talib (a.s.). There is no knowledge, but that I have taught it to Ali Ibne Abi Talib (a.s.) and he is the manifest Imam.”⁵

Shaykh Saduq has narrated from Imam Muhammad Baqir (a.s.) that when the verse of:

وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُبِينٍ ﴿١٢﴾

“And We have recorded everything in a manifest Imam.” (Surah Yasin 36:12)

…was revealed on the Holy Prophet (s.a.w.s.), Abu Bakr and Umar asked him: “O Messenger of Allah (s.a.w.s.), is this ‘manifest Imam’ the book of Taurat?”

“No,” he replied. They again asked: “Is it Injeel?”

“No,” he replied. Meanwhile, Amirul Momineen, Ali Ibne Abi Talib (a.s.) arrived and the Prophet said: “This one is that ‘manifest Imam’, in whose heart, Almighty Allah has placed the knowledge of everything.”

Shaykh Tusi has narrated from Ammar Yasir that he said:

“In one of the battles, when I was in the service of Amirul Momineen (a.s.), we reached a land teeming with ants. I asked: ‘O Amirul Momineen (a.s.), is there anyone, who knows the number of these ants?’

He replied: ‘Yes, O Ammar, I know someone, who knows the number of these ants and also how many of them are males and how many are females.’

I asked: ‘Who is that, master?’

He replied: ‘Ammar, have you not read the verse of:

وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُبِينٍ ﴿١٢﴾

“And We have recorded everything in a manifest Imam.” (Surah Yasin 36:12)

…in Surah Yasin?’

‘I have read it,’ I replied.

He said: ‘I am that ‘manifest Imam’ in whose heart is recorded the knowledge of everything.’⁶

Another reason of comparison under discussion is that Almighty Allah says regarding the Holy Quran:

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ

“And We have revealed the Book to you explaining clearly everything.” (Surah Nahl 16:89)

He also says:

مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ

“We have not neglected anything in the Book.” (Surah Anaam 6:38)

One of the evidences of Shia religion is that all the sciences of the Quran are present with the Prophet and Imam (a.s.).

In Surah Naml, we read about the conversation of Hud Hud with Prophet Sulaiman (a.s.) and the report of that bird about the circumstances of Bilquis and formation of her kingdom and appointment of Hud Hud to take the letter of Sulaiman.

His Eminence, Sulaiman (a.s.) said to his nobles: “O chiefs! Which of you can bring to me the throne of Bilquis before they come to me in submission? One audacious among the jinn said, I will bring it to you before you rise from your place; and most surely I am strong (and) trusty for it. After that one, who had some knowledge of the book [that is Asif bin Barkhiya, successor of Sulaiman (a.s.) who knew only one letter of knowledge] said, “I will bring it to you in the twinkling of an eye.” Suddenly Sulaiman saw the throne had settled beside him, he said, This is of the grace of my Lord”.

In these verses, it is clearly mentioned that Asif said:

أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ

“I will bring it [the throne of Bilquis] to you in the twinkling of an eye.” (Surah Naml 27:40)

They have narrated from Imam Ja’far Sadiq (a.s.) that:

“Asif, gestured with his finger and brought the throne and he did not do anything more than that.”⁷

The great Allamah Qutb Rawandi, has said in the book of Kharaij that: There was a distance of 500 farsakhs between Sulaiman (a.s.) and the throne of Bilquis.

In other words, Asif split and folded the earth in one gesture and presented the throne, after which the earth returned to its original form. This power and capability of his over the earth was due to a part of the knowledge of Book, which is said to be only one letter of the great name of God (Isme Azam). This point is mentioned in numerous books, which shall be mentioned in the fifth section of this book.

Shaykh Mufeed, has through his chains of narrators narrated from Salman Farsi from Amirul Momineen (a.s.) that he said: “O Salman, who is superior? Muhammad (s.a.w.s.) or Sulaiman?” He replied: “Muhammad (s.a.w.s.).” He asked:

“Salman, how can it be that Asif, successor of His Eminence, Sulaiman (a.s.) present the throne of Bilquis from Fars in the wink of the eye, while having only a part of the knowledge of Book – whereas I [successor of Muhammad] am having the knowledge of a thousand books, cannot do many times what he did? Yes, I can do it.”⁸

Thus, power and rulership of Amirul Momineen (a.s.) and his eleven descendants is excessive, on the contrary it is many times or uncountable time more; since they have received the knowledge of a thousand books from their respected father and they know the 72 great divine names. Their capacity and power is more than that of all the prophets and messengers.

Thus, they can enliven the dead with the permission of God, and cure the born blind and lepers and they can bring whatever they want from anywhere in the world. For example (Amirul Momineen (a.s.), extended his hand in Kufa and brought snow from a mountain of Shaam as is mentioned in his judgments.). They are able to reach wherever they want in the wink of the eye and they take anything or anyone with them.

Shaykh Mufeed has in the book of Ikhtisaas, narrated from Aban bin Uthman from Imam Ja’far Sadiq (a.s.) that he said:

“O Aban, how these people deny the statement of Amirul Momineen (a.s.) [that he said in Kufa]: If I want, I can raise my foot and hit it on the chest of Muawiyah in Shaam and bring him down from the throne, but they do not deny the statement of Asif, successor of Sulaiman (a.s.) that:

“I will bring it [the throne of Bilquis] to you in the twinkling of an eye.” (Surah Naml 27:40)?

Is our Prophet not superior to all other prophets and messengers?

Is his successor not superior to the successors of all other prophets and messengers? Would they not regard Amirul Momineen (a.s.) like the successor of Sulaiman (a.s.)? Almighty Allah would judge between us and those, who deny our right and become deniers of our excellence and nobility.⁹

Some Shia individuals were present in the company of Imam Ja’far Sadiq (a.s.); among them was Sudair Sairafi, Abu Basir and others. Imam said to Sudair: “O Sudair, have you read the following verse of Quran:

قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ

“One who had the knowledge of the Book said: I will bring it to you in the twinkling of an eye.” (Surah Naml 27:40)

He replied: “Yes, may I be sacrificed on you, I have read it.”

He asked: “Do you know how much ‘knowledge of Book’ he had?”

Sudair replied: “You tell us.”

His Eminence replied: “A drop of water as compared to the green sea.”

He asked: “How less is that?!”

Imam (a.s.) replied: “Sudair, on the contrary, how more it is?! Since Almighty Allah attributed knowledge and perfection to him, Sudair, have you read the verse:

قُلْ كَفَىٰ بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ ﴿٤٣﴾

“Say: Allah is sufficient as a witness between me and you and whoever has knowledge of the Book.” (Surah Raad 13:43)?

Sudair says: I said: “Yes, may I be sacrificed on you! I have read it.” So he said: “O Sudair, is one, who has the knowledge of Book more knowledgeable or one, who has a part of knowledge of Book?” Sudair replied: “One, who has knowledge of the whole book is more knowledgeable.” So His Eminence pointed to his chest and said: “Knowledge of the book, by Allah, the whole of it is with us. Knowledge of the book, by Allah, the whole of it is with us.”¹⁰

In another tradition, Imam Ja’far Sadiq (a.s.) said: “One, who has the knowledge of the book, is Amirul Momineen (a.s.).”

The narrator asked: “One, who had some knowledge of the book [that is Asif] is more knowledgeable or one, who has all the knowledge of the book [that is Amirul Momineen (a.s.)]?” Imam (a.s.) said:

“Knowledge of one, who has some knowledge of book as compared to one, who has all the knowledge of the book, is same as compared to the quantity of water that sticks to the wing of a small mosquito to the water of the ocean.”¹¹

Attention should be paid to the fact that Asif was the successor of Sulaiman, with the same amount of knowledge that he had, was having such power that he could bring the throne of Bilquis to Sulaiman in the twinkling of the eyes. Thus, one, who has the sea of this knowledge, what power he would be having?!

It is narrated from Abu Basir that: I was in the company of Imam Ja’far Sadiq (a.s.) when Mufaddal entered. He asked: “What is the last rank of the knowledge of the Imam?”

Imam (a.s.) replied, the gist of which was as follows:

“The first heavens, in relation to the second heavens is like a circle of armor in a huge forest. The second sky is also in relation to the third sky, like a circle of armor in a huge forest, and it is in the same way till the seventh sky…and all these with relation to the knowledge of Imam (a.s.) is like the quantity of Mudd (3 kgs.) of mustard seeds, which are finely ground and are mixed with water and then beaten till foam appears and you take from it to the extent of the finger [that the complete knowledge of the creatures as compared to the knowledge of the Imam is as that foam taken on the finger tip].

Also, knowledge of the Imam, in relation to knowledge of the Lord is like the mustard seeds mixed with water and beaten up and then a little is taken on the tip of the needle.¹²

Footnotes

1. See Behar al Anwaar, Vol. 65, Page 339 or Behar al Anwaar, Vol. 66, Page 314. ↩

2. Surah Nisa 4:54 ↩

3. Ali bin Yaqtin asked Imam Musa Kazim (a.s.) regarding this verse and request of His Eminence, Sulaiman (a.s.). His Eminence (a.s.) replied: Rulership is of two types: one is obtained through tyranny and force; another from the grace of God, like the kingdom of the progeny of Ibrahim, kingdom of Talut and kingdom of Zulqarnain. ↩

4. Refer: Majmaul Bahrayn, under the term of ‘Mulk’; also in Tafsir Qummi. ↩

5. Behar al-Anwar, Vol. 37, Pg. 208. ↩

6. These traditional reports and other reports, which prove this exegesis, are mentioned in Tafsir Burhan, Tafsir Nurus Thaqlayn and Biharul Anwar, Vol. 35, Pg. 427; Vol. 37, Pg. 208; Vol. 40, Pg. 176; Vol. 47, Pg. 30. ↩

7. This traditional report is mentioned by Shaykh Mufeed through correct chains of narrators from Zurarah, as is mentioned in Biharul Anwar, Vol. 14, Pg. 110. It is concluded from this report that the owner of this knowledge and perfection, whenever he wants, he can traverse the earth and this is true wisdom and power. ↩

8. This traditional report is mentioned in Biharul Anwar, Vol. 27/28, Mustadrak Safeena, under the term ‘A-S-F’. In the same way, in Biharul Anwar, Vol. 57, Pg. 341, it is narrated that Amirul Momineen (a.s.) said: “I am having the knowledge of 124000 books.” ↩

9. Biharul Anwar, Vol. 14, Pg. 115; Vol. 27/28; Vol. 42/50. ↩

10. This traditional report is mentioned in Al-Kafi, (Kitabul Hujjah, chapter of miscellany regarding the unseen) and in Basairud Darajaat also, it is narrated through two other chains of narrators. ↩

11. Tafsir Qummi. ↩

12. Sharh Nahjul Balagha, Khoei (Vol. 3, Pg. 311); Biharul Anwar, (Vol. 25, Pg. 385) from Nawadirul Hikma. ↩