[Pooya/Ali Commentary 102:8] Allamah Bahrayni, in Ghayah al Maram, chapter 48, narrates three traditions reported through Sunni sources, showing that in this verse the word bounty (na-im) means the blessing of the guidance through the Holy Prophet and the Imams of his Ahl ul Bayt. Imam Ali bin Musa ar Rida said: "It is beyond the generosity and grace of the Lord-cherisher (rabbul alamin) that He will take account of the bounties given as gifts. In fact man will be questioned about his belief in the oneness (tawhid) of Allah and acceptance of the Holy Prophet and his Ahl ul bayt as his masters (mawla). " In Hayatul Hayawan, Damiri narrates that one day Abu Hanifa went to Imam Jafar bin Muhammad as Sadiq and discussed with him the standard procedure and technique of ijtihad. The Imam told him: "I have heard that you rely upon your qiyas (conjecture) to decide issues of jurisprudence. I am sure you are aware of the fact that it was Iblis who first used qiyas to disobey the command of Allah, therefore he was cursed for ever. You have also told me that if a man gives food and other useful things as free gift to a needy person and then puts the burden of obligation on him, you will not hesitate to call him a miser. So how can you say that (in verse 8 of Takathur) mankind will be questioned on the day of reckoning about the bounties Allah gives man as gifts? You should therefore agree that na-im means that Allah shall examine mankind about their belief in Him and their acceptance of the Holy Prophet and his Ahl ul Bayt as their masters (mawla) in order to obey them and follow them."