Appearance
Endnotes
1. Tafsīr al-Ṭabarī, 1/153-154.
2. Tafsīr al-Kabīr, 2/159.
3. Al-Jāmiʿ li-Aḥkām al-Qurʾān, 1/262
4. Al-Baḥr al-Muḥīṭ, 1/137.
5. Tafsīr al-Tibyān, 1/137.
6. Ālāh al-Raḥmān, p. 82
7. Tafsīr al-Kabīr, 2/174
8. Al-Burhān fī ʿUlūm al-Qurʾān, 1/39.
9. Tafsīr al-Ṭabarī, 1/155-156, summarized.
10. Al-Taḥrīr wa-l-Tanwīr, 1/384
11. Tafsīr al-Tibyān, 1/130.
12. Majmaʿ al-Bayān, 1/142
13. Al-Kashshāf, 1/271
14. Tafsīr al-Kubrá, 3/271
15. Al-Taḥrīr wa-l-Tanwīr, 1/383
16. Al-Baḥr al-Muḥīṭ, 1/284
17. Nahj al-Balāgha, Sermon 192, Section 11
18. Al-Kashshāf, 1/124
19. Al-Baḥr al-Muḥīṭ, 1/288.
20. Al-Baḥr al-Muḥīṭ, 1/288.
21. Aḍwāʾ al-Bayān fī Īḍāḥ al-Qurʾān bi-l-Qurʾān, 1/57.
22. Mufradāt al-Rāghib, entry: [missing].
23. Mufradāt al-Rāghib.
24. Tafsīr al-Tibyān, 1/135
25. Ibid.
26. Tafsīr al-Qurʾān al-Karīm, 1/37.
27. Tafsīr al-Tibyān, 1/134
28. Muʿjam al-Furūq al-Lughawiyya, p. 125
29. Ṣaḥīfa Sajjādiyya, Duʿāʾ 1.
30. Tafsīr al-Tibyān, v. 1, p. 133
31. When your Lord said to the angels who were on the earth with Iblīs, and the jinn had been expelled from it among the jinn, and worship was lightened (Tafsīr al-Ṣāfī, v. 1, p. 92). Apparently, what is meant by "worship was lightened", according to the context of the subsequent narration from Imām al-Ṣādiq (a.s.), who says: "The worship of the angels became heavier after their return to heaven," is that worship on earth became less and lighter for the angels.
32. Tafsīr al-Ṣāfī, v. 1, p. 93.
33. Manhaj al-Ṣādiqīn, v. 1, p. 219.
34. If it indicates by position, then the word "al-dimāʾ" in the sentence "wa-yasfiku l-dimāʾ" should also be like this, although it can be said that in these cases it is accompanied by contextual evidence and the like.
35. Kifāyat al-Uṣūl, p. 217.
36. Tafsīr al-Kabīr, v. 2, p. 179, under verse 30 of Sūrah al-Baqarah.
37. Tafsīr Mawḍūʿī, v. 6, p. 126.
38. Except for the same veneration and magnification that was referred to, as in verse 34, instead of "qulta" (you said), the expression "qulnā" (We said) is used, although there is no intermediary involved there either, because all the angels were commanded to prostrate.
39. Al-Kashshāf, v. 1, p. 124
40. Majmaʿ al-Bayān, v. 1, p. 176; Jawāmiʿ al-Jāmiʿ, v. 1, p. 41
41. v. 1, p. 80.
42. v. 1, p. 258.
43. Tafsīr Mawḍūʿī, 6/205
44. al-Mīzān, 1/16
45. Tafsīr al-Burhān, 1/73, tradition no. 2
46. Nūr al-Thaqalayn, 1/52, tradition no. 80
47. Tafsīr al-Burhān, 1/75, tradition no. 13
48. Nūr al-Thaqalayn, 1/58, tradition no. 103
49. Ibid., tradition no. 102
50. Tafsīr al-Ṣāfī, 1/78
51. Nahj al-Balāgha, Sermon 1, Section 37
52. al-Manār, 1/259-260, with summary and explanation.
53. Biḥār, 24/361
54. See Tafsīr al-Ṣāfī, 1/92-93
55. Tafsīr al-Ṣāfī, 1/93
56. Tafsīr al-Tibyān, 1/131
57. Tafsīr al-Ṣāfī, 1/78
58. Ibid., 1/93
59. Nūr al-Thaqalayn, 1/59
60. Qur'an, 41:54
61. Qur'an, 41:53
62. Qur'an, 25:44
63. Qur'an, 6:112
64. Qur'an, 2:74
65. See al-Mīzān, vol. 1, p. 115.
66. As some narrations indicate; see Tafsīr al-Burhān, vol. 1, p. 76, ḥadīth 5, p. 73, ḥadīth 3, 6, and 7.
67. The essence of the blessings of the intellect is summarized in praising, glorifying, and exalting God, and this is what distinguishes humans from animals. This is derived from the luminous words of Imām al-Sajjad (a.s.): "Praise be to God who, if He were to withhold from His servants the knowledge to praise Him for the continuous favors He has bestowed upon them and the abundant blessings He has showered them with, they would freely enjoy His blessings without praising Him and would abundantly partake of His sustenance without thanking Him. If they were to be like that, they would exit the boundaries of humanity into the realm of beasts, and they would be as He has described in His definitive Book: 'They are like cattle; rather, they are more astray.'" (Ṣaḥīfat al-Sajjādiyya, first supplication; 25:44); see Manhaj al-Ṣādiqīn, vol. 1, p. 223.
68. See al-Mīzān, vol. 1, p. 115.
69. al-Manār, vol. 1, p. 261.
70. Tafsīr Mawḍūʿī, vol. 6, p. 235.
71. See Tafsīr Mawḍūʿī, vol. 6, pp. 234-235.
72. Nūr al-Thaqalayn, vol. 1, p. 49, ḥadīth 74.
73. Ibid., p. 50, ḥadīth 77.
74. Ibid., ḥadīth 78.
75. Ibid., ḥadīth 78. Ibid., p. 51, ḥadīth 80; ʿIlal al-Sharāʾiʿ, vol. 1, p. 129, chapter 960.
76. Ibid., p. 52, ḥadīth 81.
77. Ibid., p. 53, ḥadīth 83; also see ḥadīths 82, 85 and 86.
78. Ālāʾ al-Raḥmān, p. 83.
79. Biḥār, vol. 25, p. 205.
80. Al-Manār, 1/264.
81. Which is solely attributed to the Supreme Origin and its bestowal is beyond the realm of existence of the angels and their sphere of activity, and is directly realized by God. Perhaps it is for this reason that in the verse under discussion, He attributes such a creation to Himself: "Indeed, I will make…" (Qurʾān, 2:30), and also in the verse about the breathing of the spirit: "and I breathed into him of My spirit" (Qurʾān, 38:72).
82. It is possible, as Mullā ʿAbd al-Razzāq Kāshānī has said, that the phrase "cause corruption therein" refers to the faculty of desire (quwwa shahawiyya) which, when it transgresses, causes corruption, like an animal that, with the eruption of its appetite, attacks trees, farms, and pastures, corrupting and destroying them. The phrase "and shed blood" refers to the faculty of anger (quwwa ghaḍabiyya) which, when it erupts, tears apart and sheds blood like predators (Taʾwīlāt, 1/36).
83. The explanation of this point will come in the interpretation of the phrase "Indeed, I know what you do not know" (refer to p. ???).
84. Gharāʾib al-Qurʾān, 1/220; Al-Jāmiʿ li-Aḥkām al-Qurʾān, 1/263.
85. Seeking help is one of the two meanings that Ibn Hishām mentioned for the verse "So glorify with the praise of your Lord" (Mughnī al-Labīb, p. 54, fifth meaning of bāʾ).
86. Ibn Hishām also mentions this meaning for the verse "So glorify with the praise of your Lord" (Mughnī al-Labīb, p. 54).
87. Refer to Mughnī al-Labīb, the first meaning of the letter bāʾ, in addition to what is quoted from Sībawayh in its margin.
88. Partūyī az Qurʾān, vol. 1, p. 117.
89. al-Baḥr al-Muḥīṭ, vol. 1, p. 291
90. Ibid.
91. al-Taḥqīq fī Kalimāt al-Qurʾān al-Karīm, vol. 9, p. 211, q d s .
92. Qur'an, 41:38.
93. Qur'an, 24:36-37.
94. al-Taḥqīq fī Kalimāt al-Qurʾān al-Karīm, vol. 5, p. 26, s b ḥ .
95. See Tafsīr Jalālayn, Ḥāshiyat al-Ṣāwī ʿalā Tafsīr al-Jalālayn, vol. 1, p. 29.
96. See Tafsīr Jalālayn, Ḥāshiyat al-Ṣāwī ʿalā Tafsīr al-Jalālayn, vol. 1, p. 29.
97. Tafsīr Tibyān, vol. 1, p. 135
98. Ibid.
99. al-Manār, vol. 1, p. 261
100. Nūr al-Thaqalayn, vol. 1, p. 51, ḥ 80.
101. Ibid.
102. Biḥār, vol. 8, p. 6, ḥ 9.
103. Biḥār, vol. 25, p. 88, ḥ 3
104. See al-Mīzān, vol. 1, p. 116.
105. See Manhaj al-Ṣādiqīn, vol. 1, p. 220.
106. Ibid.
107. al-Manār, vol. 1, pp. 254-255
108. Ibid; referring to the verse "And you were not given of knowledge except a little" (Qurʾān, 17:74).
109. See al-Manār, vol. 1, p. 255
110. See al-Kāshif, vol. 1, pp. 81-80.
111. Nahj al-Balāgha, Sermon 216, sections 22-25
112. Nahj al-Balāgha, Wisdom 161.
113. Kashf al-Asrār, vol. 1, p. 132.
114. Kashf al-Asrār, vol. 1, pp. 132-141, with slight changes.
115. As mentioned in the opening supplication (duʿāʾ iftitāḥ): "I ask You, seeking nearness, without fear or dread, relying upon You in what I seek from You."
116. The discussions of ʿAllāmah Ṭabāṭabāʾī (may his soul be sanctified) in al-Mīzān and the discourse of the author of Fuṣūṣ al-Ḥikam who have derived absolute vicegerency for Dāwūd from this verse, take its meaning beyond its scope. It is possible that Prophet Dāwūd (a.s.) had a higher station, but such absolute vicegerency cannot be inferred from the aforementioned verse.
117. Nahj al-Balāgha, Sermon, section 4.
118. Dīwān-i Ḥāfiẓ, ghazal 485.
119. al-Insān al-Kāmil fī Maʿrifat al-Awākhir wa-l-Awāʾil, vol. 1, chapter 25, on perfection.
120. Nahj al-Balāgha, Sermon 192 (Qāṣiʿa), section 1.
121. Biḥār, vol. 70, p. 270, ḥadīth 22.
122. Nahj al-Balāgha, Letter 53 (to Mālik Ashtar).
123. Mafātīḥ al-Jinān, duʿāʾ iftitāḥ.
124. The esteemed teacher of mysticism, Muḥammad ibn Isḥāq ibn Muḥammad ibn Yūsuf ibn ʿAlī, known as Ṣadr al-Dīn Qūnawī (d. 673 AH), taught and explained it, and the commentator of the Dīwān, Saʿīd al-Dīn ibn Aḥmad Farghānī (d. 700 AH), wrote and presented the transcript of his lessons.
125. Dīwān of Ibn al-Fāriḍ al-Miṣrī.
126. Mashāriq al-Durarī, pp. 498-499.
127. Qur'an, 41:54, 4:33.
128. Mafātīḥ al-Jinān, the first ziyāra from the general ziyārāt of Imām Ḥusayn (a.s.).
129. Qur'an, 36:82.
130. Tafsīr Mawḍūʿī, v. 6, p. 150.
131. Bayān al-Tanzīl, ʿAzīz ibn Muḥammad Nasafī, pp. 208-217.
132. Tafsīr Ibn ʿArabī, v. 3, p. 418.
133. Ibid.
134. Tafsīr Ibn ʿArabī, v. 3, p. 418.
135. Since what is meant by fiqh here is not fiqh (jurisprudence) in contrast to uṣūl (doctrines), but rather all divine sciences, including both the roots and branches of the religion.
136. Uṣūl al-Kāfī, v. 1, p. 302, Kitāb al-Ḥujja, the chapter on the explicit designation of al-Ḥusayn ibn ʿAlī (a.s.).
137. Biḥār, v. 24, p. 88, ḥadīth 3
138. Kashf al-Ghāyāt fī Sharḥ mā Iktanafa ʿalayhi al-Tajalliyāt, pp. 379-381, with editing and additions.
139. Biḥār al-Anwār, v. 94, p. 251 and v. 87, p. 154
140. Al-Tajalliyāt al-Ilāhiyya, p. 376; Raḥīq Makhtūm, part five from the second volume, p. 127.
141. Tawḥīd al-Ṣadūq, the chapter on what has been narrated regarding the vision [of God], p. 109, ḥadīth 6.
142. Nahj al-Balāgha, Sermon 189, Section 5
143. Biḥār, v. 23, p. 206.
144. Biḥār, v. 68, p. 226.
145. For the completion of this reference, see p. ???
146. Ziyārat Jāmiʿa.
147. The first ziyāra from the seven absolute ziyāras of Imām Ḥusayn (a.s.).
148. Ibid; Biḥār, v. 98, p. 153
149. Ibid.
150. Biḥār, v. 17, p. 170.
151. Minhāj al-Ṣādiqīn, v. 1, p. 220-221.
152. Nūr al-Thaqalayn, v. 1, p. 48, tradition no. 73, see p. 75, tradition no. 13
153. Minhāj al-Ṣādiqīn, v. 1, p. 221; also see references 19 and 21
154. Minhāj al-Ṣādiqīn, v. 1, p. 219.
155. See Minhāj al-Ṣādiqīn, v. 1, p. 219-220.
156. Qur'an, 41:54.
157. Qur'an, 22:17.
158. Biḥār, v. 95, p. 379.
159. Biḥār, v. 94, p. 251 and v. 87, p. 154.
160. Qur'an, 58:19 and 58:22.
161. Nahj al-Balāgha, Sermon 7.
162. Nahj al-Balāgha, Sermon 193, Section 29.
163. Qur'an, 6:112.
164. Wasāʾil, The Book of Hajj, Chapters on Deputyship in Hajj, Chapter 26, with slight editing and interpretation.
165. Wasāʾil, The Book of Hajj, Chapters on Circumambulation (ṭawāf), Chapter 51.
166. Ibid, Chapters on Deputyship in Hajj, Chapter 25.
167. Biḥār, 2/245
168. Biḥār, 39/240, tradition no. 28.
169. Uṣūl al-Kāfī, 2/601; Kanz al-ʿUmmāl, 1/520, tradition no. 2330.
170. Biḥār, 87/199.
171. Biḥār, 72/142
172. Ḥadīqat Sanāʾī, pp. 131-132
173. Ḥadīqat Sanāʾī, pp. 131-132
174. Mathnavī-hā-yi Ḥakīm Sanāʾī, pp. 105-106.
175. Nahj al-Balāgha, wisdom 320.
176. Biḥār, 25/337, from Imām al-Ḥujja (a.s.).
177. Mafātīḥ al-Jinān, first visitation prayer from the general visitations of Imām Ḥasan (a.s.).
178. Tafsīr Ṣadr al-Mutaʾallihīn, 2/299.
179. Refer to Tasnīm, 1/126-128.
180. Tafsīr al-ʿAyyāshī, 1/31, tradition no. 8; Tafsīr al-Burhān, 1/75, tradition no. 7
181. Tafsīr al-Burhān, 1/76, tradition no. 5; Nūr al-Thaqalayn, 1/51, tradition no. 80.
182. Tafsr al-ʿAyyāshī, 1/29, tradition no. 4; Tafsīr al-Burhān, 1/74, tradition no. 3.
183. Tafsīr al-Burhān, 1/74, tradition no. 6.
184. Ibid., 1/75, tradition no. 7.
185. al-Durr al-Manthūr, 1/112.
186. Al-Durr al-Manthūr, v. 1, p. 112-113.
187. Biḥār, v. 36, p. 417, tradition no. 2; Nūr al-Thaqalayn, v. 1, p. 48, tradition no. 73.
188. Nūr al-Thaqalayn, v. 1, p. 48, tradition no. 76.
189. Tafsīr al-Burhān, v. 1, p. 75, tradition no. 13.
190. Nahj al-Bayān ʿan Kashf Maʿānī al-Qurʾān, v. 1, p. 116.
191. Nūr al-Thaqalayn, v. 1, p. 49, tradition no. 74.
192. Ibid., p. 50, tradition no. 77.
193. Tafsīr al-ʿAyyāshī, v. 1, p. 30, tradition no. 6; Tafsīr al-Burhān, v. 1, p. 74, tradition no. 5.
194. Biḥār, v. 11, p. 109, tradition no. 23.
195. Ibid., p. 110, tradition no. 25.
196. Biḥār, v. 99, p. 201, tradition no. 7.
197. Ibid., p. 204, tradition no. 17.
198. Al-Durr al-Manthūr, v. 1, p. 114-115.
199. Nūr al-Thaqalayn, v. 1, p. 53, tradition no. 84.
200. Al-Durr al-Manthūr, v. 1, p. 113.
201. Tafsīr al-Burhān, v. 1, p. 73, tradition no. 1.
202. Al-Durr al-Manthūr, v. 1, p. 112.
203. Al-Baḥr al-Madīd, v. 1, p. 94.
204. Tafsīr al-ʿAyyāshī, v. 1, p. 32, tradition no. 9; Tafsīr al-Burhān, v. 1, p. 75, tradition no. 8.
205. Qur'an, 19:4.
206. Al-Mīzān, v. 1, p. 117.
207. Mafātīḥ al-Jinān, Duʿāʾ Kumayl.
208. Tafsīr Mawḍūʿī, v. 6, p. 167.
209. The three mentioned paths are the same as those presented in verse 51 of Sūrat al-Shūrā in the form of a disjunctive syllogism (manfaṣila māniʿa al-khulūw).
210. Jawāmiʿ al-Jāmiʿ, v. 2, p. 539.
211. See Al-Manār, tradition no. 1, p. 262.
212. Refer to Majmaʿ al-Bayān, 1/180; Jawāmiʿ al-Jāmiʿ, 1/42
213. Ālāʾ al-Raḥmān, p. 84.
214. Refer to the narrated discussion, the discussion on the meaning of names, p. ???
215. Refer to al-Mīzān, 1/116-117.
216. Some of these points can be found in al-Inṣāf fīmā taḍammanahu al-Kashshāf min al-iʿtizāl. This book is by Aḥmad ibn Muḥammad ibn Munīz Iskandarī Mālikī, critiquing al-Kashshāf by Maḥmūd ibn ʿUmar Zamakhsharī Khwārazmī. (al-Kashshāf, 1/272), but part of the critic's critiques are based on the presumption of the unity of name and the thing it names which he, like his other Ash'arī scholars, believes in, while Zamakhsharī, adopting the Muʿtazilī position, shuns it and tries to read the verse in a way that opposes the unity of name and the thing named. What has been or will be said about the reality of names, and that what is meant are the Beautiful Names of God, puts an end to the dispute between Aḥmad Mālikī and Maḥmūd Muʿtazilī and their associates, and identifies the correct referent of the sound masculine plural pronoun in the verse.
217. Tafsīr al-Ṭabarī, 1/170.
218. Ibid. 1/136-137.
219. Kashf al-Asrār, 1/253-254
220. Tafsīr Mawḍūʿī, 6/167.
221. al-Mīzān, 1/32
222. Mafātīḥ al-Jinān, Munājāt Shaʿbāniyya.
223. Refer to p. 176; 1/170.
224. Refer to Tasnīm, 2/410.
225. Refer to Majmaʿ al-Bayān, vol. 1 and 2, p. 181.
226. Al-Mīzān, vol. 1, p. 116.
227. Nūr al-Thaqalayn, vol. 1, p. 54.
228. Editor's Note: This interpretation suggests that the angels' inability to name the divine realities reflects their incomplete understanding of God's Names and thus their inability to fully glorify Him as they claimed.
229. Tafsīr Ibn ʿArabī, vol. 1, p. 112.
230. Rūḥ al-Maʿānī, vol. 1, p. 207, with slight changes.
231. Biḥār, vol. 22, p. 470.
232. Sharḥ Uṣūl al-Kāfī, Mawlā Ṣāliḥ Māzandarānī, vol. 2, p. 367.
233. Imām al-Ṣādiq (a.s.) was asked: How are most believers polytheists? He replied: When they say, "If it were not for so-and-so, such-and-such would have happened to me, if it were not for so-and-so, I would have perished." (Nūr al-Thaqalayn, vol. 2, p. 476).
234. Biḥār, vol. 39, p. 2, tradition no. 1.
235. Mafātīḥ al-Jinān, Duʿāʾ al-Saḥar.
236. Ibid.
237. Dīwān-i Ḥāfiẓ, ghazal 146.
238. Rūḥ al-Bayān, vol. 1, p. 100.
239. Kashf al-Asrār, vol. 1, p. 137.
240. Mafātīḥ al-Jinān, Duʿāʾ ʿAdīla.
241. Biḥār, 25/4, tradition no. 7.
242. Biḥār, 1/144, tradition no. 4
243. Biḥār, 1/164
244. Cf. al-Mīzān, 1/120.
245. al-Mīzān, 1/118.
246. Tafsīr Ṣāfī, 3/105
247. Nahj al-Balāgha, sermon 175
248. Qabasāt, p. 479. The discussion on the divine names being restricted (tawqīfī) will be elaborated under the verse "And to Allah belong the best names" (Qurʾān, 7:180).
249. al-Kāfī, 2/352
250. Najm al-Dīn Rāzī in Mirṣād al-ʿIbād, chapter 2, p. 5, p. 8996.
251. Qur'an, 17:44.
252. Qur'an, 3:83.
253. Qur'an, 16:49.
254. Qur'an, 41:11.
255. Qur'an, 2:74.
256. Al-Manār, vol. 1, p. 252
257. Ibid., p. 264
258. Qur'an, 53:28.
259. Asfār, vol. 7, p. 243
260. Qur'an, 2:26; see Tasnīm, vol. 2, p. 505
261. Qur'an, 14:24, 48:29.
262. Qur'an, 7:176.
263. Biḥār, vol. 1, p. 164
264. Nūr al-Thaqalayn: vol. 1, p. 58, ḥadīth 104. What is meant by adīm al-arḍ is the face and surface of the earth.
265. Ibid., ḥadīth 105
266. Tafsīr al-Burhān, vol. 1, p. 78, ḥadīth 9.
267. Ibid., ḥadīth 11
268. Tafsīr al-Ṭabarī, vol. 1, p. 252
269. Al-Kashshāf, vol. 1, p. 272
270. Al-Jāmiʿ li-Aḥkām al-Qurʾān, vol. 1, p. 279.
271. Tafsīr al-Burhān, vol. 1, p. 73, ḥadīth 2; Nūr al-Thaqalayn, vol. 1, p. 54, ḥadīth 87.
272. Tafsīr al-ʿAyyāshī, vol. 1, p. 32, ḥadīth 11; Tafsīr al-Burhān, vol. 1, p. 75, ḥadīth 9.
273. Al-Durr al-Manthūr, vol. 1, p. 121
274. Nūr al-Thaqalayn, vol. 1, p. 55, ḥadīth 92
275. Tafsīr al-Burhān, vol. 1, p. 73, ḥadīth 1
276. Tafsīr al-ʿAyyāshī, vol. 1, p. 32, ḥadīth 12
277. Tafsīr al-ʿAyyāshī, vol. 1, p. 33, ḥadīth 13
278. Al-Durr al-Manthūr, vol. 1, p. 121
279. Ibid.
280. Ibid.
281. Ibid.
282. Ibid.
283. Tafsīr al-Burhān, vol. 1, p. 73, ḥ 1
284. Baṣāʾir al-Darajāt, vol. 2, p. 200.
285. Editor's Note: This confession illustrates their understanding that all knowledge they possess is granted by God, and it reflects their complete submission to His divine authority and wisdom. The angels' response is thus a profound expression of their humility and recognition of God's perfect attributes.
286. Tafsīr al-Qurṭubī, vol. 1, p. 272
287. Gharāʾib al-Qurʾān, vol. 1, p. 223
288. Tafsīr Abī al-Suʿūd, vol. 1, p. 104
289. Cf. Jawāmiʿ al-Jāmiʿ, vol. 1, p. 37.
290. Ibid.
291. Al-Manār, vol. 1, p. 264
292. The expression "Glory be to You" (subḥānaka) which is a spiritual emphasis. 2. Negating inherent knowledge from themselves and limiting their knowledge to what God has bestowed upon them. 3. Emphasis on that. 4. Using a nominal sentence. 5. Using the pronoun of separation "You" (anta). 6. Using two hyperbolic forms: All-Knowing (ʿalīm) and All-Wise (ḥakīm).
293. Tafsīr al-Kabīr, vol. 2, p. 226, under verse 31 of Sūrah al-Baqarah, issue nine.
294. Nahj al-Balāgha, Sermon 91, section 10.
295. Ibid., p. 272
296. Nahj al-Balāgha, Sermon 93
297. Al-Kāfī, vol. 1, p. 403
298. Kashf al-Asrār, vol. 1, p. 138.
299. Al-Mīzān, vol. 1, p. 118, with slight editorial changes.
300. Al-Mīzān, vol. 1, p. 122; The intent of the narration of ʿAyyāshī from Imām al-Ṣādiq (a.s.) is that he said: When Allah created Ādam, He commanded the angels to prostrate to him. The angels said to themselves: "We did not think that Allah would create a creation more honored to Him than us. We are His neighbors and we are the closest of His creation to Him." So Allah said: "Did I not tell you that I know what you reveal and what you have been concealing?" regarding what they revealed about the matter of the Jinn and concealed what was within themselves. So the angels who said what they said sought refuge in the Throne. (Tafsīr al-ʿAyyāshī, vol. 1, p. 33)
301. Al-Mīzān, vol. 1, p. 124.
302. Refer to p. ???
303. Al-Amālī, vol. 2, p. 75.
304. Majmaʿ al-Bayān, vol. 1, p. 185, under verse 33 from Sūrah al-Baqarah.
305. Tafsīr Ṣadr al-Mutaʾallihīn, vol. 2, p. 370.
306. Nahj al-Balāgha, wisdom 184.
307. Disgrace and humiliation on the Day of Resurrection are so important that Allah, the Glorified, promises protection from it to the Prophet (s.a.w.) and those who believe with him: "On a Day when Allah will not disgrace the Prophet and those who believed with him." Qurʾān, 66:8.
308. Kashf al-Asrār, vol. 1, p. 139.
309. Tafsīr Ibn ʿArabī, vol. 1, p. 114.
310. Kāfī, 2/352
311. Tafsīr Ṣadr al-Mutaʾallihīn, 2/367, with slight changes.
312. Tafsīr Burhān, 1/73, ḥadīth 6.
313. Ibid., ḥadīth 12
314. Durr al-Manthūr, 1/111
315. Ibid., 122
316. Ibid.
317. Tafsīr ʿAyyāshī, 1/33, ḥadīth 14
318. Durr al-Manthūr, 1/122
319. Ibid.
320. Durr al-Manthūr, 1/122-123.