Appearance
Endnotes
1. At the time of publishing this work, the sixty-two volumes covers up to Ch. 43 of the Qur'an and the remaining work is still in progress. (Ed.)
2. Those commanded to prostrate were all the angels. This generality is derived from the definite article "al-" prefixed to "malāʾika" (the angels), as they were not a specific known group of angels. It is also confirmed by the emphasis in the verse "Then the angels prostrated, all of them together" (Qurʾān, 15:30), which explicitly states this. However, some exegetes have excluded the highest angels and provided evidence for this exclusion.
3. Qur'an, 15:22.
4. Nahj al-Balāgha, Sermon 192 (al-Qāṣiʿa), passage 4
5. Al-Mīzān, 1/122
6. See Ālāʾ al-Raḥmān, 85
7. Gharāʾib al-Qurʾān, 1/241
8. See Tafsīr Qurṭubī, 1/277-278.
9. See Gharāʾib al-Qurʾān, 1/240.
10. See Al-Mīzān, 1/124
11. Tafsīr Ibn ʿArabī, 2/454, under verse 29 of Sūrah al-Ḥijr.
12. See Gharāʾib al-Qurʾān, v. 1, p. 240.
13. His saying "And when We said to the angels, 'Prostrate to Adam'" is like a sentence extracted from among the actions to conclude with it the story of Paradise. For these verses, as you know, were only mentioned to explain how man was created, his position, how he descended to this world, and what his fate will be in terms of happiness and misery.
14. 38:71-72; also Qurʾān, 15:28-29, with slight differences.
15. Rūḥ al-Maʿānī, v. 1, p. 369, under verse 34.
16. Qur'an, 37:141.
17. Qur'an, 37:142.
18. Editor's note: Therefore, the context of the verses supports the notion that Adam's honored status, established through significant events like the teaching of the names, underpins the command for the angels to prostrate, reinforcing the depth and interconnectedness of the Qur'anic narrative.
19. Editor's note: The order presented in Sūrah al-Baqarah thus highlights the knowledge and honor bestowed upon Adam, which was a key factor in his elevation and the subsequent command for the angels to prostrate before him. This understanding aligns with the thematic emphasis of Sūrah al-Baqarah, which showcases Adam's unique status as the divine vicegerent, endowed with knowledge that even the angels did not possess. The emphasis on Adam's role as the teacher of the angels underlines the profound wisdom behind God's command for their prostration, affirming the importance of knowledge and humility in the divine scheme.
20. Nahj al-Balāgha, Sermon 192.
21. See al-Manār, v. 1, p. 266.
22. al-Jāmiʿ li-Aḥkām al-Qurʾān, v. 1, p. 281.
23. The essence of the content of verses 172-173 of Sūrah al-Aʿrāf.
24. Bayān al-Saʿāda, v. 1, p. 78.
25. Nahj al-Balāgha, Sermon 186, section 17.
26. See Tafsīr Mawḍūʿī, v. 6, p. 182.
27. Falsafat al-Mīthāq wa-l-Wilāya, 3.
28. Uṣūl al-Kāfī, v. 1, 34, chapter on the reward of the scholar and the learner.
29. Biḥār, v. 2, 262
30. Tafsīr al-Tabyān, v. 1, 152
31. The fact that it is described as a "solitary report" is evidence of its lack of authenticity and credibility in the view of Shaykh al-Ṭūsī (r.a.). Therefore, as explained in the principles of jurisprudence (uṣūl al-fiqh), one cannot attribute to the likes of the Shaykh al-Ṭāʾifa that he unconditionally considers a single trustworthy report to be credible.
32. Tafsīr al-Tabyān, v. 1, 153
33. Tafsīr al-Tabyān, v. 1, 152-153
34. Nahj al-Balāgha, Sermon 192
35. Nahj al-Balāgha, Sermon 192, Section 5
36. Biḥār, 70/157
37. Dīwān Ḥakīm Sanāʾī, beginning of the ode:
38. Dīwān Ḥāfiẓ, p. 230
39. Tafsīr al-Burhān, 1/79, ḥadīth 17 and p. 76, ḥadīth 2; Tafsīr ʿAyyāshī, 1/34, ḥadīth 19; Nūr al-Thaqalayn, 1/57, ḥadīth 99
40. Tafsīr al-Burhān, 1/79, ḥadīth 15; Tafsīr ʿAyyāshī, 1/34, ḥadīth 17
41. Tafsīr al-Burhān, 1/76, ḥadīth 3
42. Tafsīr al-Burhān, 1/77, ḥadīth 5
43. Ibid.
44. Durr al-Manthūr, 1/119
45. Nūr al-Thaqalayn, 1/58, ḥadīth 100
46. Ibid., ḥadīth 101
47. Durr al-Manthūr, 1/123
48. Tafsīr al-Burhān, 1/81, ḥadīth 6
49. Nūr al-Thaqalayn, 1/58, ḥadīth 103
50. Tafsīr al-Burhān, 1/76, ḥadīth 4; Nūr al-Thaqalayn, 1/56, ḥadīth 93
51. Tafsīr al-Burhān, 1/78, ḥadīth 7
52. Durr al-Manthūr, 1/112
53. Ibid., p. 119
54. Tafsīr ʿAyyāshī, 1/34, ḥadīth 18
55. Nūr al-Thaqalayn, 1/56, ḥadīth 93
56. Ibid., ḥadīth 94
57. Tafsīr al-Burhān, v. 1, p. 79, ḥadīth 13
58. Nūr al-Thaqalayn, v. 1, p. 57, ḥadīth 97.
59. Ibid., ḥadīth 106.
60. Tafsīr al-Burhān, v. 1, p. 78, ḥadīth 12
61. Nūr al-Thaqalayn, v. 1, p. 59, ḥadīth 109.
62. Tafsīr al-Burhān, v. 1, p. 78, ḥadīth 8.
63. Ibid., ḥadīth 11
64. Al-Durr al-Manthūr, v. 1, p. 111
65. Ibid., p. 112
66. Al-Durr al-Manthūr, v. 1, p. 119.
67. Jāmiʿ al-Bayān, v. 1, p. 264; Al-Manār v. 1, p. 265).
68. Tafsīr al-Kabīr, v. 1, p. 232
69. Tafsīr al-Burhān, v. 1, p. 78, ḥadīth 6.
70. Al-Durr al-Manthūr, v. 1, p. 123
71. Al-Durr al-Manthūr, p. 124
72. Ibid.
73. Ibid.
74. Ibid., p. 125
75. Ibid.
76. Nūr al-Thaqalayn, v. 1, p. 66, ḥadīth 137.
77. Tafsīr al-Burhān, v. 1, p. 86, ḥadīth 17.
78. Ibid., p. 77, ḥadīth 5
79. Al-Jāmiʿ li-Aḥkām al-Qurʾān, v. 1, p. 299, with slight changes and additions.
80. Jāmiʿ al-Bayān, v. 1, p. 182
81. Al-Taḥrīr wa-l-Tanwīr, v. 1, p. 414
82. Biḥār, v. 10, p. 13; v. 11, p. 100 and 156; v. 60, p. 265
83. Rūḥ al-Maʿānī, v. 1, p. 373; Tafsīr al-Māwardī, v. 1, p. 105
84. Maqāyīs al-Lugha, r gh d.
85. al-Taḥqīq fī Kalimāt al-Qurʾān al-Karīm, r gh d.
86. Miṣbāḥ al-Lugha, r gh d.
87. Maqāyīs al-Lugha, r gh d.
88. Qur'an, 7:182; 68:44
89. al-Jāmiʿ li-Aḥkām al-Qurʾān, 1/287.
90. al-Taḥrīr wa-l-Tanwīr, 1/413-418.
91. Biḥār, 13/428.
92. al-Taḥrīr wa-l-Tanwīr, 1/413-418, with slight changes.
93. See Tafsīr al-Tibyān, 1/135
94. Qur'an, 6:152.
95. Qur'an, 7:22.
96. Qur'an, 20:121.
97. Tafsīr Ibn ʿArabī, 1/118.
98. Tafsīr al-Tibyān, 1/159.
99. With this difference that misguidance (ḍalālat) is used for someone who remembers the goal but has lost the way, while deviation (ghawāyat) is for someone who forgets both the goal and loses the way.
100. The aforementioned prohibition is also not existential (takwīnī); because God's existential prohibition is an existential withholding, and just as God's existential command in relation to a thing is the creation of that thing in the external world: "His command, when He wills something, is to say to it 'Be!' and it is." (Qurʾān, 36:82) God's existential prohibition in relation to a thing is also not separate from withholding it: "Whatever He withholds, none can release." (Qurʾān, 35:2) Neither can the existential command be transgressed, nor can the existential prohibition be disobeyed.
101. Rūḥ al-Maʿānī, v. 1, p. 213
102. Jāmiʿ al-Bayān, v. 1, p. 185
103. Tafsīr Ṣāfī, v. 1, p. 102
104. Tafsīr Ṣāfī, v. 1, p. 102
105. Qur'an, 7:23
106. Nahj al-Balāgha, Sermon 109.
107. Qur'an, 19:24-26; 28:7.
108. Al-Jāmiʿ li-Aḥkām al-Qurʾān, v. 1, p. 290.
109. Qur'an, 28:7
110. Nūr al-Thaqalayn, v. 1, p. 328, ḥadīth 98.
111. Rūḥ al-Maʿānī, v. 1, p. 213-216.
112. Tafsīr Tabyān, v. 1, p. 159; Majmaʿ al-Bayān, v. 1, p. 165-169.
113. See Zan dar Āyīnah-yi Jalāl wa Jamāl, p. 357.
114. Tafsīr al-Burhān, vol. 1, p. 80, ḥadīth 2; Nūr al-Thaqalayn, vol. 1, p. 62, ḥadīth 117.
115. Nūr al-Thaqalayn, vol. 1, p. 62, ḥadīth 122
116. Ibid., ḥadīth 129.
117. Tafsīr al-Burhān, vol. 1, p. 82, ḥadīth 10; Nūr al-Thaqalayn, vol. 1, p. 62, ḥadīth 120.
Editor's note: Almost the same tradition, with a slight twist, is mentioned in al-Tawḥīd [by Shaykh al-Ṣadūq], it is related with a chain of narration from al-Fatḥ ibn Yazīd al-Jurjānī from Imām Riḍā:
He [Imām al-Riḍā] said: "O Fatḥ, God has two forms of will (irādah) and two forms of volition (mashīʾah): an irrevocable will (irādah ḥatm) and a divine intent (irādah ʿazm). Sometimes He may forbid something but intend it to happen, or command something but intend it not to happen.
"Have you not seen that He forbade Adam and his wife from eating from the tree but actually intended for them to eat from it? Had He not intended that, they would not have eaten from it; if He had not intended it and they had eaten from it, their cravings would have gotten the best of God's will."
"And He commanded Abraham to sacrifice his son Ishmael but intended that Abraham not sacrifice him. Had He not willed that Abraham not sacrifice him, Abraham's will would have overpowered God's, the Mighty and Glorious."
I said: "You have gladdened me; may God gladden you."
118. Tafsīr al-Burhān, vol. 1, p. 82
119. Tafsīr al-Burhān, vol. 1, p. 83, ḥadīth 13; Nūr al-Thaqalayn, vol. 1, p. 60, ḥadīth 112
120. Nūr al-Thaqalayn, vol. 1, p. 60, ḥadīth 113
121. The end of the narration is mentioned in Biḥār, vol. 8, p. 179 and Tafsīr al-Burhān, vol. 1, p. 79, ḥadīth 1.
122. Al-Durr al-Manthūr, vol. 1, p. 129.
123. Tafsīr al-Burhān, vol. 4, p. 367 and p. 368, ḥadīth 1 and 2
124. Biḥār, vol. 9, p. 339.
125. Tafsīr al-Burhān, vol. 4, p. 368.
126. Similar to what has been narrated about Amīr al-Muʾminīn ʿAlī (a.s.) that after the supplication of the Messenger of Allah (s.a.w.), he did not feel the pain of cold and heat and would wear one garment in winter and summer (Biḥār, vol. 89, p. 86).
127. Tafsīr Ṣāfī, 1/102
128. This statement is even higher than the well-known ḥadīth "If it were not for you, I would not have created the celestial spheres" (Biḥār, 15/28), because in that ḥadīth only the celestial spheres are mentioned, while in these phrases all beings are mentioned.
129. Meaning envy (ghibṭa), because Adam wanted to reach their station as well, not that the lofty station be taken away from them and given to him, and this is a praiseworthy envy, similar to the competition found among the angels in the highest heavens. The evidence for this claim is the next sentence where it says: "and he wished for their station", meaning Adam wished for their station, not that he wished for the removal of their station so it would be taken from them and given to him.
130. Tafsīr Ṣāfī, 1/102-103
131. Biḥār, 82/243
132. Tafsīr Ṣāfī, 1/103
133. Biḥār, 2/293
134. Amālī of al-Mufīd, first session; Biḥār, 6/179.
135. Qur'an, 7:143
136. Ālāʾ al-Raḥmān, p. 87.
137. Jawāmiʿ al-Jāmiʿ, 1/44
138. Kashshāf, 1/128.
139. Tafsīr Ṣadr al-Mutaʾallihīn, 3/109.
140. See al-Mīzān, 1/132
141. Qur'an, 20:118-119.
142. al-Manār, vol. 1, page 78.
143. Jawāmiʿ al-Jāmiʿ, v. 1, p. 39
144. Fukūk, p. 281.
145. Ibid.
146. Kashf al-Asrār, v. 1, p. 149
147. Ālāʾ al-Raḥmān, p. 86
148. Jāmiʿ al-Bayān, v. 1, p. 274
149. Kashf al-Asrār, v. 1, p. 149
150. Jāmiʿ al-Bayān, v. 1, p. 275
151. Tafsīr Kabīr, v. 2, p. 15
152. Ālāʾ al-Raḥmān, p. 86
153. Qur'an, 43:36.
154. Of course, attributing forgetfulness and heedlessness to Satan is an indirect attribution, because forgetfulness or heedlessness is a non-existent matter (the disappearance of a mental image). What Satan actually does in the case of forgetfulness or heedlessness is to keep the image of something else alive in a person's memory and preoccupy him with that memory.
155. The meaning of the best stature (aḥsan taqwīm) is not that man has the most beautiful body in terms of appearance, because this expression is also true for people like Bilāl al-Ḥabashī who did not have a beautiful appearance.
156. Biḥār, 1/209.
157. Biḥār, 8/166.
158. Ibid., 8/168.
159. Biḥār, 8/137.
160. Al-Mīzān, 1/127-128.
161. Nahj al-Balāgha, Sermon 224
162. Ibid., Sermon 197
163. Ibid., Sermon 197
164. Ibid., Sermon 194
165. Ibid., Letter 44
166. Ibid., Sermon 119, Section 7.
167. Tafsīr al-Burhān, 1/83, ḥadīth 12; Nūr al-Thaqalayn, 1/59, ḥadīth 110.
168. Tafsīr al-Burhān, 1/83, ḥadīth 13
169. Nūr al-Thaqalayn, 1/60, ḥadīth 112
170. Tafsīr al-Burhān, 1/79, ḥadīth 1
171. Tafsīr Kabīr, 3/715
172. Tafsīr al-Qurʾān al-Karīm, 3/111-125
173. Tafsīr Kabīr, 3/12, under verse 36 of Sūrah al-Baqarah.
174. Nūr al-Thaqalayn, 1/60, ḥadīth 111
175. Tafsīr al-Qummī, 1/43; Tafsīr al-Burhān, 1/81, ḥadīth 4; Nūr al-Thaqalayn, 1/61, ḥadīth 114.
176. Nūr al-Thaqalayn, 1/64, ḥadīth 126.
177. Ibid., ḥadīth 128.
178. Ibid., ḥadīth 131
179. Ibid., ḥadīth 132
180. Durr al-Manthūr, 1/135
181. Durr al-Manthūr, 1/135
182. Ibid., vol. 1, p. 139.
183. Tafsīr ʿAyyāshī, vol. 1, p. 40, tradition no. 22.
184. Nahj al-Balāgha, sermon 91, (Ashbāḥ), section 82; Nūr al-Thaqalayn, vol. 1, p. 62, tradition no. 121.
185. Nūr al-Thaqalayn, vol. 1, p. 17, tradition no. 141.
186. See Tafsīr al-Ṣāfī, vol. 1, p. 105.
187. Qur'an, 73:1.
188. Qur'an, 74:1.
189. See Tafsīr al-Ṣāfī, vol. 1, p. 106.
190. Tafsīr al-Ṣāfī, vol. 1, p. 106.
191. Biḥār, vol. 8, p. 38.
192. Nahj al-Balāgha, sermon 221, section 17.
192. Nahj al-Balāgha, sermon 221, section 17.
193. Ibid., sermon 222, section 3.
194. Nahj al-Balāgha, sermon 1, section 33.
195. Al-Jāmiʿ li-Aḥkām al-Qurʾān, vol. 1, pp. 323-327.
196. Nahj al-Balāgha, wisdom 147.
197. Nahj al-Balāgha, sermon 1, section 33.
198. Kashf al-Asrār, vol. 1, p. 155; Rūḥ al-Maʿānī, vol. 1, p. 217.
199. Refer to Tafsīr al-Ṣāfī, vol. 1, p. 105
200. Nahj al-Balāgha, Sermon 223
201. Biḥār, vol. 68, p. 221
202. Tafsīr al-Kabīr, vol. 3, p. 22
203. Ṣaḥīfa al-Sajjādiyya, Supplication 31
204. Tafsīr al-Kabīr, vol. 3, p. 25, under verse 37 of Sūrah al-Baqarah.
205. Al-Jāmiʿ li-Aḥkām al-Qurʾān, vol. 1, pp. 323-327.
206. Tafsīr al-Kabīr, vol. 3, p. 22
207. Majmaʿ al-Bayān, vol. 8, p. 515
208. Tafsīr Ṣadr al-Mutaʾallihīn, vol. 3, p. 150, with slight editing.
209. Tafsīr Ṣadr al-Mutaʾallihīn, vol. 3, pp. 148-149, with slight editing.
210. Tafsīr Ṣadr al-Mutaʾallihīn, vol. 3, pp. 148-149.
211. Tafsīr al-Burhān, vol. 1, p. 86, ḥadīth 1; Nūr al-Thaqalayn, vol. 1, p. 67, ḥadīth 142.
212. Nūr al-Thaqalayn, vol. 1, p. 67.
213. Nūr al-Thaqalayn, vol. 1, p. 67.
214. Nūr al-Thaqalayn, ḥadīth 148.
215. Ibid., p. 69, ḥadīth 151.
216. Tafsīr al-Burhān, vol. 1, p. 87, ḥadīth 8; Tafsīr al-ʿAyyāshī, vol. 1, p. 41, ḥadīth 25.
217. Tafsīr al-Burhān, vol. 1, p. 87, ḥadīth 10; Tafsīr al-ʿAyyāshī, vol. 1, p. 41, ḥadīth 27.
218. Tafsīr al-Burhān, vol. 1, p. 87, ḥadīth 11; Tafsīr al-ʿAyyāshī, vol. 1, p. 41, ḥadīth 27.
219. Tafsīr al-Burhān, vol. 1, p. 87, ḥadīth 5.
220. Al-Durr al-Manthūr, vol. 1, p. 144.
221. Biḥār, vol. 5, p. 58 and vol. 50, p. 51; Tafsīr al-Burhān, vol. 1, p. 87.
222. Nūr al-Thaqalayn, vol. 1, p. 64, ḥadīth 127.
223. Tafsīr al-ʿAyyāshī, vol. 1, p. 40, ḥadīth 24.
224. Tafsīr al-Qummī, vol. 1, p. 43.
225. Al-Durr al-Manthūr, vol. 1, p. 145.
226. Biḥār, vol. 26, p. 326, ḥadīth 9.
227. Jawāmiʿ, vol. 1, p. 45, under verse 38 of Sūrah al-Baqarah.
228. Al-Tibyān, vol. 1, pp. 173-179.
229. Tafsīr al-Kabīr, vol. 2, pp. 27-30.
230. Tafsīr Ṣadr al-Mutaʾallihīn, vol. 3, pp. 158-160.
231. Ibid.
232. Jawāmiʿ al-Jāmiʿ, vol. 1, p. 45, under verse 38 of Sūrah al-Baqarah.
233. Editor's note: Allamah Tabataba'i in Tafsir al-Mizan (Eng. vol. 1) provides additional insights by quoting a tradition from ʿAbdullah b. Sinān, where it is narrated that Adam and Eve were first removed from the Garden to its courtyard before their ultimate descent to earth. This sequence is supported by the two commands to "get down" (verses 2:36 and 2:38). Allamah argues that these commands were creative orders, not legislative, as the descent occurred immediately upon the issuance of the command. The distinction in the verbs and pronouns used—shifting from "this tree" (vide 7:19) to "that tree" (vide 7:22) and from "We said" to "called out"—also indicates that Adam and Eve were removed from a position of nearness in the Garden to a distant place, consistent with the tradition's mention of the courtyard. This interpretation aligns the repetition of the command with the stages of Adam and Eve's transition from the Garden to the earth.
234. Rūḥ al-Maʿānī, vol. 1, p. 218, with brief editing.
235. Tafsīr Ṣadr al-Mutaʾallihīn, vol. 3, pp. 160-164.
236. Al-Kashshāf, vol. 1, p. 129.
237. Qur'an, 21:22-24.
238. Al-Kashshāf, vol. 1, pp. 274-275, under verse 38 of Sūrah al-Baqarah.
239. Kashshāf, 1/274-275
240. al-Taḥrīr wa-l-Tanwīr, 1/425-432
241. Tafsīr Ṣadr al-Mutaʾallihīn, 3/164-165
242. Tafsīr Kabīr, 2/28.
243. Al-Ṭabarī, 1/284.
244. Al-Tibyān, 1/174.
245. Majmaʿ al-Bayān, 1/90.
246. Nahj al-Balāgha, Sermon 193
247. Rūḥ al-Maʿānī, 1/381
248. Tafsīr Ṣadr al-Mutaʾallihīn, 3/168, Tafsīr Bayḍāwī 1/51
249. See Biḥār, 22/126.
250. Tibyān, 1/173-179.
251. Tafsīr Ḥājj Āqā Muṣṭafā Khumaynī, 5/512, with slight editing.
252. al-Manār, 1/287.
253. Qur'an, 7:18.
254. Qur'an, 2:38.
255. The phrase "yaḥdharu l-ākhira" can be interpreted as fear of God, meaning that fear of God is fear of one's ultimate fate. Otherwise, there is no fear in God, who is absolute mercy and pure beauty. What causes the believer to be fearful and apprehensive is the possibility of neglecting duty and being deprived of carrying out the divine command.
256. Biḥār, 22/455.
257. Biḥār, 94/332.
258. Biḥār, 86/64.
259. Qur'an, 41:30-31, in view of the phrase "We are your protectors in the life of this world…"
260. Tafsīr al-Burhān, vol. 1, p. 89, ḥadīth 1; Tafsīr al-ʿAyyāshī, vol. 1, p. 41, ḥadīth 29.
261. Tafsīr al-Burhān, vol. 1, p. 89, ḥadīth 1.
262. See Partūyī az Qurʾān, vol. 1, p. 113.
263. Ibid.
264. Dāʾirat al-Maʿārif-i Buzurg-i Islāmī, vol. 1, p. 174.
265. Tawḥīd al-Ṣadūq, chapter 2, p. 80.
266. Tawḥīd al-Ṣadūq, chapter 12, p. 152.
267. Talmud, chapter 3, Man, translated from the English text by Amīr Farīdūn Gurgānī, p. 87 ff.
268. Christian Theology, pp. 145-150.
269. Christian Theology, pp. 145-150.
270. Dalālat al-Ḥāʾirīn, researched by Ḥusayn Ātāy, pp. 25; 92-93; 716-717, with editing and summarizing.
271. Ibid., p. 716.
272. Dāʾirat al-Maʿārif-i Buzurg-i Islāmī, vol. 1, p. 177.
273. Section from Israelite and Christian Prophethood, Maḥmūd Rāmyār, p. 235.
274. Dāʾirat al-Maʿārif-i Buzurg-i Islāmī, vol. 1, p. 175.
275. Ibid., p. 176.
276. The Traditional Priestly Song of Creation, chapter 1, p. 38.
277. Al-Sunan al-Qawīm fī Tafsīr Asfār al-ʿAhd al-Qadīm, vol. 1, p. 34.
278. Editor's note: Theosophers are individuals associated with theosophy, a spiritual and philosophical movement that seeks to explore and understand the divine wisdom underlying all religions and existence. Theosophy, which means "divine wisdom" (from the Greek theos meaning "god" and sophia meaning "wisdom"), is based on the belief that there is a universal truth shared across all religions, and it emphasizes the exploration of mystical and spiritual knowledge to understand the nature of the divine, humanity, and the universe.
279. Dīwān Ibn al-Fāriḍ.
280. Christian Theology, pp. 149-150; 108-200.