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Endnotes
1. 2:63
2. 94:4
3. 43:32
4. 49:2
5. 24:36
6. 22:26
7. 14:37
8. Abu Ḥayyān states in his exegesis that raising the foundations of the House cannot be attributed to Allah’s command, as there is no explicit text containing such an order (Tafsīr al-Baḥr al-Muḥīṭ, 1/387-389). Firstly, the guidance for the location of the House can be understood from the verse “And [mention]: when We showed Abraham the site of the House” (Qurʾān, 22:26). Secondly, the aforementioned command can be understood from the narrated traditions.
9. A brief explanation is as follows:
a) An external object is either property or not property; if it is property, it is either absolute or restricted (there are other classifications as well, which are not considered here). An external object that is not property, such as a free person; an external object that is absolute property, such as ordinary goods that are subject to buying and selling; and an external object that is restricted property, such as a garden endowed as _waqf_ to provide for the expenses of a mosque, school, etc. One of the conditions for the exchanged items in a sale is that the object of sale must be unrestricted property.
b) Every endowment (_waqf_) results in the removal of the endowed property from the ownership of the endower and the separation of ownership from the owner. However, this separation is not from the principle of ownership, but rather a restriction and confinement of it, except for some endowments where the endowed property is separated from the principle of ownership; such as the land of a mosque, where its endowment is equivalent to freeing a slave, not restricting it while maintaining the principle of ownership.
c) The trustee of endowments that are restricted property while maintaining the principle of ownership for the intended purpose, in addition to preservation, repair, etc., can sell them if necessary and make owner-like or property-like dispositions, such as selling them and converting them into a better endowment. However, such actions are not permissible for a mosque.
10. 5:27
11. 9:54
12. 9:53-54
13. 46:13-16
14. 9:102
15. 42:40
16. 27:89
17. 6:132
18. 46:19
19. 4:145
20. 2:125
21. 3:137
22. 2:130
23. 28:27
24. 3:96
25. 2:125
26. 3:96
27. 43:53
28. 43:54
29. 43:33-35
30. 2:127
31. 2:71; See: Tasnīm, 5/183
32. 26:89
33. Mufradāt, 421, “s l m”
34. Majmaʿ al-Bayān, 1-2/392; Al-Kashshāf, 1/188
35. 59:23
36. Muʿjam Maqāyīs al-Lugha, 3/90, “s l m”
37. Mufradāt, 85; Tartīb al-ʿAyn, 1/104, “a m m”
38. Tartīb al-ʿAyn, 1/107, “a m m”
39. Al-Mīzān, 2/124
40. 6:38
41. 3:104; Mufradāt, 86, “a m m”
42. 16:120
43. 12:45
44. 43:22
45. Tafsīr al-Taḥrīr wa-l-Tanwīr, 1/719
46. Mufradāt, 502 “n s k”
47. 2:196
48. 22:67
49. Al-Miṣbāḥ, 603; Muʿjam Maqāyīs al-Lugha, 5/420, “n s k”
50. Al-Muʿjam al-Wasīṭ, 919, “n s k”
51. 5:39
52. 5:39
53. Al-Taḥqīq, 1/379, “t w b”
54. 2:127
55. 2:127
56. 2:129
57. 26:84
58. 2:131
59. 3:19
60. 49:14
61. 3:85
62. 51:35-36
63. 6:79
64. Al-Mīzān, 1/282
65. 3:83
66. Biḥār al-Anwār, 67/53
67. 37:84
68. 37:102-106
69. 66:6
70. 25:74
71. 3:38
72. 14:36
73. 3:68
74. Biḥār al-Anwār, 10/123
75. See: Biḥār al-Anwār, 47/309 and 349; 73/76
76. 22:78
77. 22:67
78. 5:48
79. 4:105
80. 17:78-79
81. 5:67
82. 21:73
83. 2:199
84. 2:183
85. 6:75
86. Al-Kāfī, 4/202-208
87. 9:117
88. Miṣbāḥ al-Mutahajjid, 582; Mafātīḥ al-Jinān, Supplication of Abu Hamza al-Thumali
89. 16:53
90. 9:104
91. 5:27
92. 7:40
93. 14:35-36
94. Tafsīr al-ʿAyyāshī, 1/60-61
95. Al-Kāfī, 4/202-203
96. Ibid., 207
97. 4:105
98. 53:11
99. 17:60
100. 2:260
101. Kashf al-Asrār, 1/361
102. 2:213
103. 36:52
104. 17:79
105. 6:60
106. 6:65
107. Al-Taḥqīq, 1/278, “b ʿ th”
108. Mufradāt, 248; Muʿjam Maqāyīs al-Lugha, 2/91; Majmaʿ al-Bayān, 1-2/183
109. Al-Miṣbāḥ, 254; Mufradāt, 380-381, “z k a”
110. Al-Taḥqīq, 4/337, “z k w”
111. 9:103
112. Mufradāt, 564, “ʿ z”
113. 22:78
114. 26:84
115. 22:78
116. 13:41
117. 13:41
118. Nahj al-Balāgha, Sermon 192 (Qāṣiʿa), paragraph 53
119. Nahj al-Balāgha, Sermon 192 (Qāṣiʿa), paragraph 53
120. 4:54
121. 14:37
122. 2:127
123. Majmaʿ al-Bayān, 1-2/395. The explanation of this narration will be discussed in the narrative section.
124. 2:151
125. 3:164
126. 62:2
127. 14:37
128. 2:124
129. 14:40
130. 37:113
131. 29:27
132. 6:84-86
133. 57:26
134. 11:46
135. 37:75-79
136. 75:18-19
137. 4:77
138. 4:77
139. 2:269. The repeated use of the passive voice in the noble verse “Whoever is given wisdom has certainly been given much good” indicates that lessons and discussions greatly help in benefiting from wisdom; however, one cannot become wise through this alone, rather the central element of wisdom must be bestowed by God Almighty.
140. 17:22-39
141. 31:12
142. 31:13
143. 2:43
144. 9:103
145. 24:27-28
146. Al-Tafsīr al-Kabīr, 4/67
147. 9:74
148. 24:21
149. 91:9
150. 87:14
151. 9:122
152. 87:13
153. 9:28
154. 2:6
155. 2:151
156. 3:164
157. 62:2
158. 91:7-9
159. 2:282
160. 8:29
161. 8:29
162. 2:151
163. 7:40
164. 16:78
165. 55:4
166. 4:113
167. Al-Kāfī, 2/53-54
168. 96:5
169. 2:151
170. 4:165
171. 2:151
172. 2:216
173. 2:151
174. 96:1-3
175. 27:6
176. 4:113
177. 73:5
178. Al-Kāfī, 1/32
179. 33:33
180. 68:4
181. 2:269
182. 7:198
183. Biḥār al-Anwār, 16/321
184. Majmaʿ al-Bayān, 1-2/395
185. 61:6
186. Al-Durr al-Manthūr, 1/335
187. 16:125
188. Muʿjam Maqāyīs al-Lugha, 2/415, “r gh b”
189. Mufradāt, p. 358, “r gh b”
190. 9:59
191. 19:46; Al-Taḥqīq, 4/167, “r gh b”
192. Mufradāt, p. 414, “s f h”
193. Al-Kashshāf, 1/189
194. 2:256
195. See: Tafsīr Manhaj al-Ṣādiqīn, 1/385; Tafsīr Abī al-Suʿūd, 1/294
196. Talkhīṣ al-Bayān fī Majāzāt al-Qurʾān, p. 118
197. Jāmiʿ al-Bayān, 1/609, paraphrased
198. Muʿjam Maqāyīs al-Lugha, 3/292; Al-Taḥqīq, 6/298; Mufradāt, p. 487, “ṣ f w”
199. 22:75
200. 3:33
201. 3:42
202. 2:132
203. 12:38
204. 16:123
205. 3:67
206. 5:48
207. Al-Tafsīr al-Kabīr, 4/69
208. See: Al-Tafsīr al-Kabīr, 4/69
209. Al-Tafsīr al-Kabīr, 4/69-70
210. 49:7
211. The mention of a human perfection at the beginning of every story in the Qur’an points to the constructive effect of that perfection in the story in question; the mention of growth at the beginning of the instructive story of Prophet Abraham (a.s.) is also of this kind: “And We had certainly given Abraham his sound judgement before, and We were of him well-Knowing. When he said to his father and his people, ‘What are these statues to which you are devoted?’ … They said, ‘Burn him and support your gods, if you are to act.’” (21:51-68)
212. 21:51
213. 11:97
214. Al-Kāfī, 1/11
215. See also: Tawḥīd dar Qurʾān, p. 462
216. 10:32
217. 90:10
218. Nahj al-Balāgha, Sermon 169
219. 17:7. The “lām” in “li-anfusikum” is not a “lām” of benefit, so it cannot be said that in “fa-lahā” it is a “lām” of correspondence, because opposite to “li” when its “lām” is for benefit, “ʿalayhi” is used. In this noble verse, if the “lām” in the first sentence was for benefit, in the second sentence instead of “fa-lahā”, it should have been “fa-ʿalayhā”. Therefore, the “lām” is for specification; meaning that the action, whether good or bad, is specific to the doer and belongs to him and is not separated from him, then its benefit or harm incidentally affects others.
220. 6:104
221. Biḥār al-Anwār, 67/210-212
222. Al-Kāfī, 5/20
223. 78:39
224. 103:1-3
225. 6:20
226. 2:231
227. 2:132
228. Tafsīr al-Baḥr al-Muḥīṭ, 1/295
229. 21:71-72
230. 26:83
231. 12:101
232. 7:196
233. Nahj al-Balāgha, Wisdom 32
234. 29:27
235. 16:122
236. 2:201
237. 2:253
238. 17:55
239. 4:69. The blessing referred to in this verse is a special blessing, because when the Holy Qurʾān mentions material blessings, the enjoyment of which is not a sign of honor, it mentions humans and animals together; such as: “The example of worldly life is just like the water which We send down from the sky, and then the vegetation of the earth mingles with it, which is eaten by the people and the cattle.” (Qurʾān, 10:24), “He sent down water from the sky, and thereby We brought forth pairs of diverse plants. Eat, and graze your cattle.” (Qurʾān, 20:53-54), “We poured down water plenteously, then We split the earth into fissures and made the grain grow in it, and vines and vegetables, and olives and date palms, and densely-planted gardens, and fruits and pastures, as a sustenance for you and your cattle.” (Qurʾān, 80:25-32) and so on.
240. 72:4
241. 10:24
242. 20:53-54
243. 80:25-32
244. 2:13
245. 2:142
246. 4:5
247. 4:6
248. Biḥār al-Anwār, 2/32
249. Rawḍ al-Jinān, 2/174
250. 51:21
251. 41:53
252. 53:29-30
253. 65:2
254. 20:124
255. Nahj al-Balāgha, Sermon 1, paragraph 37
256. 43:54
257. 24:40
258. 17:72
259. Al-Kāfī, 1/11
260. Ibid., p. 16
261. Biḥār al-Anwār, 99/202. One of the descriptions of the Holy Prophet (s.a.w.) is also “the one through whom the Merciful is worshipped” (Biḥār al-Anwār, 36/218).
262. Tafsīr al-Qummī, 1/131
263. Tafsīr al-ʿAyyāshī, 1/220
264. 37:83
265. 37:83
266. Biḥār al-Anwār, 36/151-152
267. 5:48
268. Biḥār al-Anwār, 16/202
269. 3:61
270. Al-Kāfī, 1/461
271. Biḥār al-Anwār, 37/69
272. Biḥār al-Anwār, 26/16; 36/223 and 281
273. 26:83
274. The secret of Abraham’s growth, the Friend of the Merciful, and the criterion of his way being growth, and his selection and joining the righteous, is his special Islam; that special Islam which was manifested in the difficult test of sacrificing his son and appeared in the soundness of his heart; a sound heart that was full of pure Islam and complete submission and absolute humility. In his perfect witnessing, Abraham saw the submission of the created world to God Almighty, and therefore said: I am submissive to the God to whom all are obedient.
275. Al-Kashshāf, 1/191
276. 6:79
277. 2:128
278. 37:102-105
279. 2:128
280. 37:84
281. Al-Kāfī, 2/16
282. Biḥār al-Anwār, 68/155
283. Al-Tafsīr al-Kāshif, 1/208
284. Al-Tafsīr al-Kabīr, 4/71
285. 21:73
286. 47:19
287. 2:285
288. Kashf al-Asrār, 1/370
289. 41:11
290. 3:83
291. 11:56
292. 48:4
293. Manṭiq al-Ṭayr, p. 194
294. 4:65
295. 3:97
296. Al-Kāfī, 1/67
297. 12:106
298. 57:3
299. Tafsīr al-ʿAyyāshī, 2/200
300. 26:79-80
301. 16:53
302. Al-Kāfī, 2/45-46
303. Ibid., 8/11
304. Ibid., 2/52
305. Al-Kāfī, 2/42-43
306. See: Mufradāt, p. 873, “w ṣ y”
307. 29:8
308. 19:31
309. Al-Taḥqīq, 13/129, “w ṣ y”
310. 103:3
311. 2:132
312. Al-Taḥqīq, 13/253, “yaʿqūb”
313. 2:180
314. 36:50
315. Al-Kāfī, 5/27-30; Makārim al-Akhlāq, p. 249
316. 42:13
317. 6:153
318. 4:131
319. Based on Yaʿqūb’s reading with naṣb, the noble verse would mean that Abraham also enjoined Jacob to the religion chosen by God.
320. 2:130
321. 66:6
322. 3:19
323. 28:68
324. 33:36
325. 3:185
326. 31:34
327. 6:162-163
328. Al-Kāfī, 2/310-311. This invocation is also reported for the slaughter of the ʿaqīqa (Al-Kāfī, 6/31).
329. Miṣbāḥ al-Mutahajjid; Mafātīḥ al-Jinān, Duʿāʾ Kumayl
330. 12:101
331. Al-Kāfī, 3/127-128: “Nothing is more beloved to Him than extracting his soul” and p. 131: “…He extracts his soul with a gentle extraction.”
332. 103:1-3
333. Al-Kāfī, 2/60
334. Ibid., p. 87
335. Ibid., p. 91
336. Ibid., 8/312
337. 16:65. Soil before being absorbed by plants and before nourishing them is solid and lifeless, and after that, it acquires a vegetative soul.
338. 6:95
339. 3:185
340. Manṭiq al-Ṭayr, p. 245
341. Nahj al-Balāgha, Letter 47
342. Ibid., Letter 23. These two luminous statements are from his (a.s.) testaments after being struck.
343. 3:68
344. 19:15
345. 19:33. Biḥār al-Anwār, 6/158
346. 19:15
347. 19:33
348. 17:64
349. 3:185
350. Al-Kāfī, 3/128-135; Tafsīr al-ʿAyyāshī, 1/210
351. Ghawālī al-Laʾālī, 4/72
352. Biḥār al-Anwār, 23/87
353. Ibid., 27/115
354. Ibid., 39/250
355. Al-Kāfī, 2/21
356. Nahj al-Balāgha, Sermon 190
357. Ibid., Sermon 51
358. Al-Kāfī, 2/418
359. 6:98
360. Al-Kāfī, 2/418
361. Al-Kāfī, 2/419
362. Biḥār al-Anwār, 23/271. In another narration, “_al-_wilāya” is mentioned instead of “bi-wilāya” (Biḥār al-Anwār, 35/331).
363. Al-Kashshāf, 1/192
364. Tafsīr al-Baḥr al-Muḥīṭ, 1/401
365. 18:51
366. 6:144
367. 28:38
368. 79:24
369. 7:127
370. 12:39
371. 26:47-48
372. 10:90
373. 2:128
374. 2:131
375. 2:132
376. 25:72
377. 17:7
378. 26:132
379. 26:132-133
380. 9:30
381. 5:73
382. 12:38
383. 12:38-40
384. See: Al-Tafsīr al-Kabīr, 4/75
385. Tafsīr al-ʿAyyāshī, 1/61
386. See: Muʿjam Maqāyīs al-Lugha, 1/21-22
387. Al-Taḥqīq, 3/123-124, “kh w l”
388. Al-Tibyān, 1/477; Majmaʿ al-Bayān, 1-2/201
389. 2:14
390. 53:39
391. 53:40
392. Tafsīr al-Baḥr al-Muḥīṭ, 1/576
393. 11:120
394. 6:164
395. 10:41
396. 34:25
397. 17:7
398. Tafsīr al-Baḥr al-Muḥīṭ, 1/577
399. Rūḥ al-Maʿānī, 1/616-617, summarized
400. 53:39
401. See: Raḥma min al-Raḥmān, 1, footnote p. 206-207
402. 53:36-40
403. 52:21
404. 74:38
405. 2:81
406. 83:14
407. 35:10
408. Tafsīr al-Baḥr al-Muḥīṭ, 1/576
409. Al-Kashshāf, 1/194
410. Tafsīr al-Baḥr al-Muḥīṭ, 1/576
411. 1/577-578
412. 3:95
413. 4:125
414. 12:38
415. 16:123
416. 3:64
417. 2:182
418. 5:3
419. 22:30-31
420. 3:67
421. 6:161
422. Jāmiʿ al-Bayān, 1/616
423. Tafsīr al-Baḥr al-Muḥīṭ, 1/578
424. Jāmiʿ al-Bayān, 1/616
425. 2:111
426. 2:113
427. 2:120
428. 2:145
429. 4:51
430. 5:68
431. 3:113
432. 7:157
433. 48:29
434. 2:146
435. 3:93
436. 5:68
437. 9:30
438. 5:73
439. Al-Mīzān, 6/64-66
440. 109:6
441. 30:30
442. 30:30
443. 2:135
444. Nahj al-Balāgha, Sermon 16
445. Al-Tafsīr al-Kabīr, 4/80-82
446. 2:111
447. 3:67
448. 16:120
449. 3:67
450. 16:120
451. 5:73
452. 9:30
453. 15:91
454. 30:31-32
455. 5:73
456. 9:30
457. 22:31
458. 10:105
459. 16:123
460. Kashf al-Ghiṭāʾ, p. 391
461. 2:111
462. 23:52-53
463. 39:2-3
464. 30:31-32
465. 5:18
466. 62:6-7
467. 5:18
468. 2:96
469. 12:106
470. Nahj al-Balāgha, Wisdom 228
471. 41:6-7
472. Al-Tawḥīd, p. 18
473. Biḥār al-Anwār, 9/175
474. Al-Tawḥīd, p. 30
475. Al-Durr al-Manthūr, 1/338
476. Al-Durr al-Manthūr, 1/338
477. Tafsīr al-ʿAyyāshī, 1/61
478. Majmaʿ al-Baḥrayn, 1-2/588, “ḥ n f”
479. Majmaʿ al-Baḥrayn, 1-2/588, “ḥ n f”
480. Tafsīr al-ʿAyyāshī, 1/61
481. Tafsīr al-Qummī, 1/391; Al-Burhān, 1/337
482. 31:12
483. 7:175
484. 45:16
485. 17:101
486. See: Mufradāt, p. 394, “s b ṭ”
487. See: Al-Muʿjam al-Wasīṭ, p. 413, “s b ṭ”
488. See: Al-Muʿjam al-Wasīṭ, p. 685, “f r q”
489. 2:135
490. 2:87
491. 24:48-49
492. Nahj al-Balāgha, Sermon 138
493. 3:84
494. 2:285
495. Al-Tafsīr al-Kabīr, 4/78
496. 4:174
497. 16:44
498. 21:10
499. Nahj al-Balāgha, Sermon 108
500. Ibid., Sermon 147
501. 7:143
502. Existential submission is common among all celestial and terrestrial beings: “Then He directed Himself to the heaven while it was smoke and said to it and to the earth, ‘Come [into being]:, willingly or unwillingly.’ They said, ‘We have come willingly.’” (41:11). Therefore, the intention is not that the mountain disintegrates because it is existentially obedient; rather, the purpose is that the knowledge of the Qurʾān is at the highest peak of eminence and sanctity. This is because, apart from its own perfections in knowledge and value, it is the source of supreme life for individuals and society, and nothing is more important than a life-giving factor, although unfortunately some do not benefit from it. The source of this deprivation is the lack of necessary contemplation: “…And these examples We present to the people that perhaps they will give thought.” (59:21)
503. 73:5
504. 26:193-194
505. 59:21
506. 9:6
507. Biḥār al-Anwār, 82/34: Al-Riḍā (a.s.) would say secretly “Here I am, O Allah, here I am” whenever he recited “O you who have believed”.
508. Tahdhīb al-Aḥkām, 2/124; Biḥār al-Anwār, 82/34
509. Bayān al-Saʿāda, 1/148, with editing.
510. 80:13-16
511. 53:3-4
512. 72:26-28
513. Biḥār al-Anwār, 86/13; Ithbāt al-Hudāt, 1/275
514. 8:42
515. 16:44
516. 3:84
517. 9:36
518. 5:68
519. See: Al-Kāfī, 8/246; Tafsīr al-ʿAyyāshī, 1/62
520. Ālāʾ al-Raḥmān, 1/252
521. 6:84-89
522. 31:12
523. 6:89
524. 2:87
525. 2:136; Qurʾān, 3:84
526. 2:285
527. 4:150-151
528. 4:152
529. 15:80
530. 2:253
531. 17:55
532. 42:13
533. See: Al-Tafsīr al-Kabīr, 3/92
534. 2:137
535. Al-Kāfī, 1/415-416; Tafsīr al-ʿAyyāshī, 1/62, with slight differences. This narration, considering the relevance of part of it to the next verse, will also be mentioned in the narrative discussion of that verse.
536. Biḥār al-Anwār, 26/312
537. Ibid., 11/47
538. 12:95. Tafsīr al-ʿAyyāshī, 2/194. This narration is also reported on page 195 of the same exegesis with slight differences in the chain of narrators and the wording of the text.
539. Tafsīr al-ʿAyyāshī, 2/192
540. Tafsīr al-ʿAyyāshī, 2/194
541. Ibid., p. 197
542. Ibid., 1/62
543. Al-Durr al-Manthūr, 1/339
544. Rūḥ al-Bayān, 1/618
545. Raḥmat min al-Raḥmān, 1, footnote p. 208
546. Al-Tibyān, 1/481-482; Majmaʿ al-Bayān, 1-2/405
547. See: Al-Miṣbāḥ, 1-2/319; Muʿjam Maqāyīs al-Lugha, 3/170; Al-Taḥqīq, 6/105, “sh q q”
548. 11:89
549. 6:74
550. 7:66
551. 6:91
552. 8:13
553. Al-Mīzān, 1/312
554. Tafsīr al-Taḥrīr wa-l-Tanwīr, 1/720
555. 3:19
556. 2:136
557. 3:84
558. 3:85
559. Tafsīr al-Baḥr al-Muḥīṭ, 1/410
560. 3:64
561. Al-Kashshāf, 1/195
562. 9:30
563. 5:73
564. 2:91
565. 105:5
566. 42:11
567. Al-Jāmiʿ li-Aḥkām al-Qurʾān, vol. 1, part 2/133
568. Jāmiʿ al-Bayān, 1/443; Al-Tibyān, 1/484
569. Al-Tafsīr al-Kabīr, 3/93
570. Al-Jāmiʿ li-Aḥkām al-Qurʾān, vol. 1, part 2/142-143
571. Al-Tibyān, 1/284
572. 4:115
573. 8:13
574. 39:36
575. 9:129
576. 8:64
577. Tafsīr al-Baḥr al-Muḥīṭ, 1/410
578. Al-Tafsīr al-Kabīr, 4/85
579. Jāmiʿ al-Bayān, 1/444; Al-Tibyān, 1/484; Majmaʿ al-Bayān, 1-2/406
580. Al-Tafsīr al-Kabīr, 4/85
581. 4:115
582. 2:148
583. 8:13
584. 47:32
585. 59:4
586. 8:12
587. 15:94-95
588. 3:123-124
589. 33:25
590. 2:136
591. Al-Kāfī, 1/215-216; Tafsīr al-ʿAyyāshī, 1/62, with slight variation
592. Majmaʿ al-Bayān, 1-2/406