Appearance
Endnotes
1. See: Tafsīr al-Baḥr al-Muḥīṭ, 2/455.
2. Mufradāt, 797, “n dh r”.
3. Muʿjam Maqāyīs al-Lugha, 5/414, “n dh r”.
4. See: al-Mīzān, 3/197.
5. See: al-Ṣiḥāḥ, 2/629, “ḥ r r”.
6. Qur’an, 9:104.
7. Qur’an, 5:27; See: Mufradāt, 653-654, “q b l”.
8. Qur’an, 3:37.
9. For someone to become righteous in the school of Zechariah (a.s.) is ordinary; but for Zechariah to become the guardian and mentor among all candidates is extraordinary.
10. Qur’an, 3:36.
11. The Infallible Imams (a.s.) also did not ask about whether their child would be male or female (al-Kāfī, 6/21). And regarding certain prayers that are said to result in male children if recited, this was because the supplicant had requested such for their own concerns rather than for the sake of God (Wasāʾil al-Shīʿa, 21/374).
12. Qur’an, 3:37.
13. Qur’an, 5:27.
14. Qur’an, 29:9.
15. Qur’an, 2:130. The detailed discussion of this has already passed under this verse.
16. Qur’an, 3:38.
17. Qur’an, 2:127.
18. Qur’an, 2:125.
19. Qur’an, 19:26.
20. See: Tahdhīb al-Aḥkām, 4/302-294; Wasāʾil al-Shīʿa, 10/524-523.
21. Qur’an, 76:7.
22. Qur’an, 76:7.
23. Silsilat al-Yanābīʿ al-Fiqhiyya, 10/38, Kitāb al-Intiṣār.
24. See: Jawāhir al-Kalām, 35/366-364.
25. Silsilat al-Yanābīʿ al-Fiqhiyya, 10/38, Kitāb al-Intiṣār.
26. al-Kāfī, 7/454.
27. Tahdhīb al-Aḥkām, 7/371; Wasāʾil al-Shīʿa, 21/276.
28. Ḥāshiyat al-Makāsib, 3/153.
29. Qur’an, 5:1.
30. al-Durr al-Manthūr, 2/180.
31. Majmaʿ al-Bayān, 2-1/737; See: Tafsīr al-Qummī, 1/109, with slight variation.
32. Tafsīr al-ʿAyyāshī, 1/193; Biḥār al-Anwār, 14/204.
33. Tafsīr al-ʿAyyāshī, 1/194; Biḥār al-Anwār, 14/204.
34. Ibid.
35. Qur’an, 3:36.
36. See: al-Taḥqīq, 13/143, “w ḍ ʿ”.
37. Majmaʿ al-Bayān, 2-1/736.
38. Rūḥ al-Maʿānī, 3/217.
39. See: Mufradāt, p. 594, “ʿ w dh”.
40. Mufradāt, pp. 345-346, “r j m”.
41. al-Mīzān, 3/198-199; See: al-Kashshāf, 1/356.
42. See: al-Mīzān, 3/199.
43. Qur’an, 21:91.
44. Qur’an, 3:59.
45. Qur’an, 2:129.
46. Qur’an, 2:129.
47. Qur’an, 4:34.
48. Tafsīr al-Qummī, 1/109.
49. Tafsīr al-ʿAyyāshī, 1/194; Biḥār al-Anwār, 14/204.
50. Ibid.
51. Tafsīr al-Qummī, 1/101; See: al-Kāfī, 1/535.
52. Some have understood from this narration that firstly, ʿImrān (a.s.) was among the prophets, and secondly, that a grandchild is also considered a child.
53. Qur’an, 21:91.
54. al-Durr al-Manthūr, 2/183.
55. Ibid.
56. Ibid.
57. Ibid., p. 184.
58. al-Amālī, al-Ṭūsī, p. 40; Tafsīr Nūr al-Thaqalayn, 1/333.
59. al-Taḥqīq, 10/97-98, “k f l”.
60. al-Nihāya, Ibn Athīr, 4/192, “k f l”.
61. al-Taḥqīq, 2/215, “ḥ r b”.
62. Majmaʿ al-Bayān, 2-1/739.
63. Qur’an, 34:13.
64. Majmaʿ al-Bayān, 8-7/598.
65. Tafsīr al-Manār, 3/293.
66. al-Taḥqīq, 2/216-217, “ḥ r b”.
67. Qur’an, 38:21.
68. Tafsīr al-Taḥrīr wa-l-Tanwīr, 23/132.
69. Qur’an, 71:17-18.
70. Qur’an, 3:36.
71. Qur’an, 7:58.
72. Tafsīr al-Taḥrīr wa-l-Tanwīr, 3/87.
73. Qur’an, 38:23.
74. Tafsīr al-Baḥr al-Muḥīṭ, 2/461.
75. al-Kashshāf, 1/358.
76. Qur’an, 3:46.
77. Tafsīr al-Manār, 3/293.
78. al-Mīzān, 3/202.
79. Qur’an, 51:58.
80. Qur’an, 80:24.
81. al-Kāfī, 1/50; al-Ikhtiṣāṣ, p. 4; Biḥār al-Anwār, 2/96.
82. Qur’an, 3:102.
83. Qur’an, 64:16.
84. Qur’an, 65:2-3.
85. ʿUyūn Akhbār al-Riḍā (a.s.), 2/74; Biḥār al-Anwār, 67/242.
86. Qur’an, 66:11-12.
87. Tafsīr al-ʿAyyāshī, 1/193; al-Burhān, 2/33.
88. Majmaʿ al-Bayān, 2-1/739.
89. Tafsīr al-ʿAyyāshī, 1/195. Shaykh Ṭūsī has narrated a similar content with more detail from Abū Saʿīd al-Khudrī, and in that hadith it is explicitly stated that the Messenger of Allah (s.a.w.) said to Amīr al-Muʾminīn (a.s.): “O Ali! This is in exchange for your dinar, this is the reward for your dinar from Allah” (al-Amālī, Ṭūsī, p. 617). Al-Suyūṭī has also narrated this tradition from Jābir in al-Durr al-Manthūr with some summarization and slight differences (See: al-Durr al-Manthūr, 2/186).
90. See: al-Amālī, Ṭūsī, pp. 614-615; al-Burhān, 2/31-32.
91. Anwār al-Tanzīl, 1/158.
92. al-Kashshāf, 1/358.
93. Tafsīr al-ʿAyyāshī, 1/195.
94. Qur’an, 3:35.
95. Qur’an, 3:33.
96. al-Mīzān, 3/217.
97. al-Tafsīr al-Munīr, 3/224.
98. A muḥaddath or muḥaddatha refers to a man or woman who converses with angels and hears their words (Majmaʿ al-Baḥrayn, 2/245, “ḥ d th”).
99. The evidence of those who affirm and those who deny the prophethood of Mary will be discussed in the section on allusions and subtleties.
100. Qur’an, 3:33.
101. Manāqib Āl Abī Ṭālib, 1/267; Biḥār al-Anwār, 16/402.
102. Qur’an, 2:253.
103. Qur’an, 17:55.
104. ʿIlal al-Sharāʾiʿ, 1/216; al-Amālī (Ṣadūq), p. 393; Biḥār al-Anwār, 43/24-43.
105. Qur’an, 20:13.
106. Qur’an, 7:144.
107. See: al-Mīzān, 3/247.
108. Qur’an, 6:84-86.
109. Qur’an, 29:26.
110. al-Tafsīr al-Kabīr, vol. 4, part 8/47.
111. Same as above, p. 48.
112. Qur’an, 4:156.
113. Qur’an, 21:91.
114. Qur’an, 23:50.
115. Qur’an, 2:47.
116. Qur’an, 44:32.
117. Qur’an, 7:138-140.
118. Qur’an, 5:20.
119. Qur’an, 3:181.
120. Qur’an, 7:138.
121. See: ʿIlal al-Sharāʾiʿ, 1/216; Biḥār al-Anwār, 43/24-43.
122. al-Tafsīr al-Kabīr, vol. 4, part 8/48.
123. al-Jāmiʿ li-Aḥkām al-Qurʾān, 2/4/78; Tafsīr al-Taḥrīr wa-l-Tanwīr, 3/95.
124. al-Tafsīr al-Kabīr, vol. 4, part 8/47.
125. Qur’an, 16:2.
126. Qur’an, 3:173.
127. Qur’an, 19:17.
128. See: al-Tafsīr al-Kabīr, vol. 4, part 8/46-47; Rūḥ al-Maʿānī, 3/247; al-Jāmiʿ li-Aḥkām al-Qurʾān, 2/4/78.
129. Qur’an, 16:2.
130. Qur’an, 80:13-16.
131. Qur’an, 12:109.
132. Qur’an, 16:43.
133. See: al-Tafsīr al-Kabīr, vol. 4, part 8/47; Rūḥ al-Maʿānī, 3/247.
134. Qur’an, 21:25; Qurʾān, 22:52.
135. See: Rūḥ al-Maʿānī, 3/247.
136. al-Kāfī, 8/107; Biḥār al-Anwār, 2/226.
137. Rūḥ al-Maʿānī, 3/247.
138. Qur’an, 2:43.
139. Qur’an, 2:187.
140. Qur’an, 3:97.
141. Qur’an, 87:1.
142. Qur’an, 56:74.
143. Man Lā Yaḥḍuruhu al-Faqīh, 1/315; Wasāʾil al-Shīʿa, 6/328.
144. Same as above.
145. Qur’an, 21:73; al-Burhān, 5/237.
146. Irhāṣ refers to supernatural events that occur before the appearance of a prophet, like the signs of the Hour that appear before the Day of Resurrection.
147. See: al-Kashshāf, 1/361; See: al-Tafsīr al-Kabīr, vol. 4, part 8/47.
148. al-Jāmiʿ li-Aḥkām al-Qurʾān, 2/4/78.
149. Prophetic revelation (nubuwwat inbāʾī) means receiving news from the unseen in matters other than legislation.
150. Qur’an, 5:75.
151. Qur’an, 66:12.
152. Qur’an, 2:260.
153. al-Jāmiʿ li-Aḥkām al-Qurʾān, 2/4/75.
154. Qur’an, 19:18.
155. Qur’an, 12:24.
156. Majmaʿ al-Bayān, 2-1/746; Tafsīr Nūr al-Thaqalayn, 1/336.
157. Qur’an, 3:43.
158. Tafsīr al-ʿAyyāshī, 1/196; Biḥār al-Anwār, 14/192.
159. Majmaʿ al-Bayān, 2-1/746; Tafsīr Nūr al-Thaqalayn, 1/336.
160. ʿIlal al-Sharāʾiʿ, 1/216; Tafsīr Nūr al-Thaqalayn, 1/337.
161. al-Amālī, al-Ṣadūq, 393.
162. “I am the leader of creation, the successor of the best of creation, and the husband of the leader of the women of this nation.” (al-Amālī, al-Ṣadūq, 484-485).
163. Nahj al-Balāgha, Letter 28, Section 13.
164. See: al-Mīzān, 3/248-249.
165. Kitāb al-Khiṣāl, 1/225.
166. al-Durr al-Manthūr, 2/194.
167. Same as above.
168. Mufradāt, 364, entry “r k ʿ”.
169. Qur’an, 3:42.
170. Qur’an, 66:12.
171. Qur’an, 21:26-27.
172. Qur’an, 2:116.
173. Qur’an, 16:120.
174. Qur’an, 3:95.
175. Qur’an, 12:38.
176. Qur’an, 66:12.
177. Qur’an, 9:119.
178. Qur’an, 19:16.
179. al-Tafsīr al-Kabīr, 4/8/48; See: al-Jāmiʿ li-Aḥkām al-Qurʾān, 2/4/80.
180. al-Kāfī, 3/324.
181. Qur’an, 50:39-40.
182. al-Mīzān, 3/219.
183. Qur’an, 66:12.
184. See: al-Mīzān, 3/219.
185. al-Taḥqīq, 13/59, entry “w ḥ y”.
186. Mufradāt, 858, entry “w ḥ y”.
187. Lisān al-ʿArab, 15/380, entry “w ḥ y”.
188. Mufradāt, 683, entry “q l m”.
189. See: Muʿjam Maqāyīs al-Lugha, 5/15-16.
190. Qur’an, 68:1.
191. Qur’an, 31:27.
192. Majmaʿ al-Bayān, 2-1/747.
193. Qur’an, 28:44-46. Residence (thawāʾ); resident (thāwī); place of residence (mathwī) (al-Miṣbāḥ al-Munīr, 88, entry “th w y”).
194. Qur’an, 12:102.
195. Qur’an, 11:49.
196. Qur’an, 2:151.
197. Qur’an, 4:113.
198. Qur’an, 72:26-27.
199. Qur’an, 11:49.
200. Qur’an, 42:52.
201. Qur’an, 62:2. The emergence of prophets (a.s.) from among the unlettered is like the illumination of the sky in a dark midnight - it is miraculous. For while the emergence of a genius among other geniuses is not extraordinary, emergence from among the unlettered is astonishing. Even more remarkable is when a prophet emerges from among the unlettered, as the distance between genius and prophethood is the distance between nature and the supernatural.
202. See: al-Jāmiʿ li-Aḥkām al-Qurʾān, 5/10/161; Rūḥ al-Maʿānī, 14/344.
203. Qur’an, 16:103.
204. Qur’an, 2:145.
205. Majmaʿ al-Bayān, 2-1/747; al-Jāmiʿ li-Aḥkām al-Qurʾān, 2/4/81.
206. See: al-Jāmiʿ li-Aḥkām al-Qurʾān, 2/4/82.
207. See: Majmaʿ al-Bayān, 2-1/747.
208. Qur’an, 3:35.
209. Qur’an, 3:36.
210. The acquiescence of Zechariah (a.s.) and his acceptance of the lot, as well as the liberal conduct of the prophet of that era with his people, is worthy of deep reflection.
211. See: al-Qawāʿid al-Fiqhiyya, Bujnūrdī, 1/59-76.
212. Qur’an, 3:37.
213. Qur’an, 17:47.
214. See: Kashf al-Ghiṭāʾ, 4/316-323.
215. Tanbīh al-Khawāṭir (Majmūʿat Warrām), 1/150; Biḥār al-Anwār, 4/43.
216. The lot (qurʿa) is a jurisprudential principle that should be discussed in jurisprudential rules. Its discussion in books of principles is to explain its relationship with other principles. Farāʾid al-Uṣūl, Part 3 (26), 385-386.
217. Tanqīḥ al-Uṣūl, 4/435-436; al-Rasāʾil, 1/346-347.
218. Man Lā Yaḥḍuruhu al-Faqīh, 3/92.
219. See: ʿAwālī al-Laʾālī, 2/112 and 285; Biḥār al-Anwār, 88/234, “Bayān” from Hadith 7.
220. See: Tahdhīb al-Aḥkām, 9/258; Mustadrak al-Wasāʾil, 4/80.
221. ʿAwāʾid al-Ayyām, 640-651.
222. See: Tanqīḥ al-Uṣūl, 4/435-445; al-Rasāʾil, 1/351.
223. al-Kāfī, 4/218; al-Ṭabaqāt al-Kabīr, 1/121.
224. Majmaʿ al-Bayān, 7-8/204; Biḥār al-Anwār, 20/310.
225. See: al-Rasāʾil, 1/347.
226. Constitution of the Islamic Republic of Iran, Article 92.
227. Manāqib Āl Abī Ṭālib, 4/151.
228. Tafsīr al-Qummī, 1/319.
229. Man Lā Yaḥḍuruhu al-Faqīh, 3/89; al-Burhān, 6/455.
230. See: al-Rasāʾil, 1/337-358.
231. al-Kāfī, 2/463; The text of the hadith is: “Nine things have been lifted from my community… and what they do not know”.
232. al-Kāfī, 3/1; Biḥār al-Anwār, 10/398.
233. Tahdhīb al-Aḥkām, 9/79.
234. Man Lā Yaḥḍuruhu al-Faqīh, 1/317; Biḥār al-Anwār, 2/274.
235. See: Ṣaḥīḥ al-Bukhārī, 3/237-238, Chapter on Lots in Problematic Issues.
236. Man Lā Yaḥḍuruhu al-Faqīh, 3/92; Wasāʾil al-Shīʿa, 27/261.
237. Tahdhīb al-Aḥkām, 6/240; Wasāʾil al-Shīʿa, 27/259.
238. See: Wasāʾil al-Shīʿa, 27/257-263.
239. See: Tamhīd al-Qawāʿid, Second Martyr, 238; al-Qawāʿid al-Fiqhiyya, Bujnūrdī, 1/64.
240. al-Ikhtiṣāṣ, 90; Tuḥaf al-ʿUqūl, 476-477; Biḥār al-Anwār, 62/254.
241. See: Wasāʾil al-Shīʿa, 27/257-263.
242. al-Qawāʿid al-Fiqhiyya, Bujnūrdī, 1/75-76.
243. al-Jāmiʿ li-Aḥkām al-Qurʾān, 6/28.
244. Ibid., 4/83.
245. Ibid., 4/82.
246. Qur’an, 5:90. Anṣāb means erected idols. The Holy Qurʾān prohibits idol-making and idol-selling. There is disagreement about the prohibition of selling wood intended for idol-making.
247. Majmaʿ al-Bayān, 3-4/242.
248. See: Majmaʿ al-Bayān, 3-4/244-245.
249. Qur’an, 5:3.
250. Qur’an, 4:29.
251. al-Qawāʿid al-Fiqhiyya, Bujnūrdī, 1/71.
252. Ibid., 69.
253. This introduction is attributed to the son of Sayyid Muḥammad Kāẓim Yazdī (author of al-ʿUrwa).
254. See: al-ʿUrwat al-Wuthqā, 4/323-325.
255. Qur’an, 5:3.
256. Zubdat al-Bayān, 626.
257. al-Qawāʿid al-Fiqhiyya, Bujnūrdī, 1/74.
258. Qur’an, 52:23.
259. Qur’an, 7:43.
260. Qur’an, 56:25.
261. Qur’an, 38:69-70.
262. al-Jāmiʿ li-Aḥkām al-Qurʾān, 4/83.
263. Qur’an, 2:233.
264. See: al-Jāmiʿ li-Aḥkām al-Qurʾān, 2/151.
265. Tafsīr al-Qummī, 1/110.
266. al-Durr al-Manthūr, 2/195.
267. Ibid.
268. Kitāb al-Khiṣāl, 156, hadith 198.
269. Majmaʿ al-Bayān, 2-1/747.
270. Qur’an, 37:141; Majmaʿ al-Bayān, 2-1/747. Idḥāḍ means to throw down. A collapsing roof is called daḥḍ. “Their argument is collapsed” (Qurʾān, 42:16) means their evidence has fallen apart (Lisān al-ʿArab, 7/148, “daḥḍ”).
271. See: al-Taḥqīq, 10/119, “k l m”.
272. ʿAyn al-Yaqīn, 1/49; Tafsīr al-Ṣāfī, 1/29.
273. al-Taḥqīq, 10/119-120, “k l m”.
274. Qur’an, 4:171.
275. Mufradāt, 767, “m s ḥ”.
276. Tartīb Kitāb al-ʿAyn, 3/1698, “m s ḥ”.
277. Majmaʿ al-Bayān, 2-1/749.
278. Nathr Ṭūbā, 399.
279. al-Kashshāf, 1/363; al-Tafsīr al-Kabīr, 4/54.
280. Rawḍ al-Jinān, 4/322; al-Tafsīr al-Kabīr, 4/54.
281. Qur’an, 19:31.
282. See: Mufradāt, 855; al-Taḥqīq, 13-14/47, “w j h”.
283. al-Taḥqīq, 10/140, “k h l”.
284. Mufradāt, 727, “k h l”.
285. Qur’an, 3:42.
286. Tafsīr al-Taḥrīr wa-l-Tanwīr, 3/96.
287. Qur’an, 3:39.
288. Qur’an, 31:27.
289. Qur’an, 36:82. “Kun” is an existential address and the addressee is created; meaning the addressee is secondary to the address, unlike conventional addresses which are secondary to the addressee. Although addressing the non-existent is not correct, all things exist in Divine knowledge, and the Holy Divine Essence, by issuing commands to what It knows, brings it down from the treasury of the unseen.
290. Qur’an, 3:59.
291. Ibid.
292. Qur’an, 41:9-10.
293. Majmaʿ al-Bayān, 5-6/789; al-Durr al-Manthūr, 5/479.
294. Qur’an, 15:29.
295. Qur’an, 58:22.
296. Qur’an, 66:12.
297. Qur’an, 19:17.
298. Qur’an, 19:7.
299. al-Kashshāf, 1/363.
300. See: Tafsīr al-Taḥrīr wa-l-Tanwīr, 3/97.
301. Regarding Jesus (a.s.), some of the Children of Israel were negligent: “And [We cursed them] for their disbelief and their saying against Mary a great slander” (Qurʾān, 4:156), and some went to extremes, who are the people of trinity: “They have certainly disbelieved who say that Allah is Christ, the son of Mary” (Qurʾān, 5:17).
302. Qur’an, 5:73.
303. Qur’an, 9:30.
304. Qur’an, 19:31.
305. Qur’an, 3:77.
306. Ibid.
307. Qur’an, 33:69.
308. Qur’an, 56:88-89.
309. Qur’an, 4:172.
310. The “close ones” (muqarrabūn) were not mentioned like the companions of the left and companions of the right in the “company of proximity” because the close ones are not companions of proximity, rather they themselves are close. Indeed, until a person reaches the peak of perfection, they are in companionship and have companions and fellow travelers; but when they reach proximity, they are no longer called companions of proximity and nearness.
311. Qur’an, 83:18-21.
312. All that showing of respect in Ziyārat Wārith is due to the oversight, observation and direct knowledge of the Infallibles (a.s.) over our actions. Not only the pure progeny (a.s.) are aware of our deeds, but all the close ones, the sincere ones, angels and prophets (a.s.) witness our actions, and if a person is aware of such observation, they will certainly be more mindful of their deeds.
313. See: Raḥma min al-Raḥmān, 1/440-441.
314. Ṣaḥīfa Sajjādiyya, Prayer 13, Section 8, p. 48.
315. Qur’an, 19:29.
316. Qur’an, 19:30-33.
317. Ibid.
318. According to a narration from “Ibn Zayd,” Jesus speaking to people in old age refers to the time of the appearance of Dajjal in the end times (al-Durr al-Manthūr, 2/199). Therefore, it points to another one of his miracles.
319. Amīn al-Islām al-Ṭabrisī mentioned this possibility along with its critique: Majmaʿ al-Bayān, 21/749.
320. Qur’an, 19:12.
321. al-Amālī (Ṣadūq), p. 235; Biḥār al-Anwār, 15/257-258.
322. Majmaʿ al-Bayān, 1-2/750.
323. Qur’an, 19:30.
324. al-Kāfī, 1/382.
325. Qur’an, 21:91.
326. Qur’an, 23:50.
327. Qur’an, 19:29.
328. Qur’an, 5:110.
329. al-Mīzān, 1/243.
330. al-Barāhīn al-Qāṭiʿa, 3/27.
331. Majmaʿ al-Bayān, 1-2/750.
332. al-Kāfī, 3/88.
333. al-Kāfī, 3/100-101.
334. Tahdhīb al-Aḥkām, 3/230; Wasāʾil al-Shīʿa, 8/523.
335. Qur’an, 4:34.
336. al-Kāfī, 1/382.
337. See: Tafsīr Kanz al-Daqāʾiq, 2/89; Sharḥ Uṣūl al-Kāfī (Mullā Ṣāliḥ Māzandarānī), 6/347.
338. Qur’an, 36:15.
339. Qur’an, 18:110.
340. Mufradāt, pp. 124-125, entry “b sh r”.
341. See: Majmaʿ al-Bayān, 1-2/750.
342. Jāmiʿ al-Bayān, 3/350.
343. Qur’an, 21:90.
344. Qur’an, 3:40.
345. Tafsīr al-Manār, 3/307.
346. Qur’an, 5:110.
347. Qur’an, 23:14.
348. Qur’an, 89:6.
349. Qur’an, 105:1.
350. Qur’an, 8:42.
351. Qur’an, 27:88.
352. See: Majmaʿ al-Bayān, 1-2/750.
353. Qur’an, 36:82.
354. Qur’an, 19:9.
355. Qur’an, 30:27.
356. Nahj al-Balāgha, Sermon 186, Section 16.
357. al-Iḥtijāj, 2/326.
358. Tafsīr Nūr al-Thaqalayn, 1/119.
359. al-Tawḥīd (Ṣadūq), p. 436.
360. Tafsīr al-Qummī, 2/218.
361. See: al-Mīzān, 3/228.
362. Tafsīr al-Manār, 3/310.
363. Qur’an, 3:45; al-Tibyān, 2/467.
364. Tafsīr al-Manār, 3/310.
365. al-Tafsīr al-Kabīr, vol. 4, 8/60.
366. See: Tasnīm, 2/354-355, under verse 21 of Baqara, “khalaqakum”.
367. al-Mīzān, 3/230.
368. Qur’an, 15:29; Mufradāt, p. 816, entry “n f kh”.
369. Qur’an, 18:96.
370. al-Taḥqīq, 12/208-209, entry “n f kh”.
371. Mufradāt, p. 726, entry “k m h”.
372. al-Muʿjam fī Fiqh Lughat al-Qurʾān, 5/314, entry “b r ṣ”.
373. al-Taḥqīq, 3/324, entry “dh kh r”.
374. Qur’an, 3:46.
375. Ibid.
376. Qur’an, 3:45.
377. See: al-Mīzān, 3/226-228; Tafsīr al-Taḥrīr wa-l-Tanwīr, 3/98-99.
378. al-Mīzān, 3/228.
379. Qur’an, 62:2.
380. Qur’an, 2:238.
381. Qur’an, 2:98.
382. See: Majmaʿ al-Bayān, 1-2/752.
383. al-Tafsīr al-Kabīr, 4/8/59. They consider reports narrated from Ibn ʿAbbās to be as trustworthy as the words of the infallible ones.
384. al-Asās fī al-Tafsīr, 2/767; Tafsīr al-Taḥrīr wa-l-Tanwīr, 3/100; Ālāʾ al-Raḥmān, 2/61.
385. Qur’an, 36:13-17.
386. See: Tafsīr Bayān al-Saʿāda, 3/286.
387. Qur’an, 3:51.
388. Qur’an, 43:63.
389. Qur’an, 2:87, 253.
390. Qur’an, 17:59. “Mubṣira” is an adjective for an omitted noun, meaning “āya mubṣira” (a clear sign).
391. Qur’an, 38:71-72.
392. Qur’an, 5:110.
393. Qur’an, 2:29.
394. Qur’an, 7:164.
395. Raḥma min al-Raḥmān, 1/441-442.
396. Qur’an, 13:16.
397. Qur’an, 46:4.
398. Raḥma min al-Raḥmān, 1/442, with slight modification.
399. Majmaʿ al-Bayān, 1-2/752.
400. Iqbāl al-Aʿmāl, pp. 281-282; Mafātīḥ al-Jinān, prayer following the prayer in the blessed month of Ramadan.
401. Qur’an, 5:110.
402. See: Qurʾān, 5:110.
403. Qur’an, 40:78.
404. Qur’an, 39:62.
405. Qur’an, 8:17.
406. Qur’an, 66:3.
407. Qur’an, 62:8.
408. Tafsīr al-Manār, 3/311.
409. Ibid., p. 55.
410. Qur’an, 5:109.
411. Qur’an, 5:110.
412. The present tense verbs indicating continuity show that each of these miracles occurred multiple times.
413. See: Tafsīr al-Manār, 3/311-312.
414. Tafsīr al-Manār, 7/247.
415. A “proof” (burhān) is that which has clear premises based on conventional principles, like “If you are in doubt about what We have sent down to Our servant, then produce a chapter like it and call your witnesses besides Allah if you are truthful” (2:23). This verse calls non-believers to a pure and formal challenge. The “best debate” (jadal aḥsan) is when someone uses a truth acceptable to the addressee as the premise of their argument. “Non-best debate” (jadal ghayr aḥsan) is when someone exploits others’ intellectual weaknesses to make truth appear false or falsehood appear true. This type of debate is forbidden in Islamic law. The Holy Qurʾān calls people to the best debate: “Call to the way of your Lord with wisdom and good advice and debate with them in the best manner” (16:125).
416. Qur’an, 2:145.
417. Qur’an, 6:111.
418. Qur’an, 6:124.
419. Qur’an, 19:97.
420. Qur’an, 2:102.
421. Qur’an, 22:39.
422. Qur’an, 2:249.
423. Qur’an, 4:64.
424. Kitāb al-Khiṣāl, 1/323; Tafsīr Kanz al-Daqāʾiq, 2/92.
425. Tafsīr al-ʿAyyāshī, 1/174-175; al-Kāfī, 8/337.
426. al-Kāfī, 3/260.
427. Tafsīr al-Qummī, 1/102.
428. Qur’an, 9:105.
429. ʿUyūn Akhbār al-Riḍā (a.s.), 2/85-86; Tafsīr Kanz al-Daqāʾiq, 2/92.
430. al-Kāfī, 1/470; Tafsīr Kanz al-Daqāʾiq, 2/98.
431. See: al-Iḥtijāj, 1/528-535; Tafsīr Kanz al-Daqāʾiq, 2/94-97.
432. See: al-Tafsīr al-Kabīr, 4/8/64-65.
433. Qur’an, 3:3.
434. Qur’an, 2:40-41.
435. Qur’an, 2:91.
436. Qur’an, 4:47.
437. Qur’an, 4:46.
438. Qur’an, 5:48.
439. Qur’an, 3:93.
440. Qur’an, 3:19.
441. Qur’an, 5:48. An extensive discussion of the difference between religion and law was presented under the verse “Indeed, the religion with Allah is Islam” (3:19) and the verse “Mankind was one community” (2:213).
442. Qur’an, 4:160-161.
443. Qur’an, 4:64.
444. When the guardian of Muslim affairs issues a ruling, violating that ruling is forbidden not only for others but also for himself, and following the jurisprudential and governmental ruling is obligatory not only for others but also for himself. This is because in Islam, it is “jurisprudence” and “justice” that govern, not the person of the “jurist” and the “just one.”
445. Qur’an, 19:35-36.
446. Qur’an, 5:117.
447. Qur’an, 22:73.
448. Qur’an, 21:26-27.
449. Christianity, like Islam, has “two weighty things” (thaqalayn), but not with the breadth and greatness of Islam’s two weighty things.
450. Qur’an, 61:6.
451. Qur’an, 7:157.
452. Tafsīr al-ʿAyyāshī, 1/198.
453. Qur’an, 43:63.
454. See: Tafsīr al-Ṣāfī, 1/315.
455. Qur’an, 5:45.
456. Tafsīr al-Qummī, 1/111.
457. Mufradāt, pp. 231-232, entry “ḥ s s”.
458. See: Jāmiʿ al-Bayān, 3/367; Majmaʿ al-Bayān, 1-2/756.
459. al-Taḥqīq, 2/360, 362, entry “ḥ w r”.
460. Mufradāt, p. 263, entry “ḥ w r”.
461. ʿIlal al-Sharāʾiʿ, p. 101; al-Burhān, 2/40.
462. al-Asās fī al-Tafsīr, 2/768; al-Mīzān, 2/233.
463. Qur’an, 2:6.
464. al-Mīzān, 3/234.
465. See: Tafsīr al-ʿAyyāshī, 2/65; See: Biḥār al-Anwār, 52/375.
466. Qur’an, 5:24.
467. Qur’an, 109:6.
468. Qur’an, 2:193.
469. Qur’an, 5:46.
470. Qur’an, 9:111.
471. Qur’an, 61:14.
472. Qur’an, 2:183.
473. Majmaʿ al-Bayān, 1-2/755-756; Jāmiʿ al-Bayān, 3/363; al-Jāmiʿ li-Aḥkām al-Qurʾān, 2/4/92.
474. Qur’an, 4:2.
475. al-Mīzān, 3/235.
476. Qur’an, 16:128.
477. Qur’an, 57:4.
478. Qur’an, 61:14.
479. Qur’an, 4:1.
480. Qur’an, 8:64.
481. Qur’an, 8:62.
482. Qur’an, 20:71.
483. See: Majmaʿ al-Bayān, 1-2/755-756, with slight editing.
484. al-Tafsīr al-Kabīr, 4/8/69.
485. See: al-Kashshāf, 1/366.
486. Qur’an, 4:157.
487. Qur’an, 37:99.
488. Qur’an, 37:102.
489. Qur’an, 2:207.
490. Tafsīr al-Qummī, 1/79; al-Amālī (al-Ṭūsī), p. 446.
491. Qur’an, 61:14.
492. This chapter is entirely about war.
493. Qur’an, 3:18.
494. Qur’an, 4:69.
495. Some have suggested that the meaning of “martyr” (shahīd) in the Holy Qurʾān refers to those killed in the way of God; however, the Holy Qurʾān calls them “those killed in the way of God” (maqtūlīn fī sabīl Allāh). The term “martyr” (shahīd) appears in the traditions and subsequently entered jurisprudential books, whereas “martyr” (shahīd) in the Holy Qurʾān means witness to deeds.
496. Qur’an, 5:111.
497. al-Mīzān, 3/236.
498. Qur’an, 10:100.
499. Qur’an, 91:7-8.
500. Qur’an, 5:112-115.
501. Tafsīr al-Qummī, 1/111; Biḥār al-Anwār, 14/272.
502. ʿIlal al-Sharāʾiʿ, p. 101; al-Burhān, 2/40.
503. Manāqib Āl Abī Ṭālib, 4/307; al-Burhān, 2/40.
504. Qur’an, 83:18-21.
505. al-Balad al-Amīn, p. 191; Mafātīḥ al-Jinān, Supplication of Kumayl.
506. al-Durr al-Manthūr, 2/224.
507. Qur’an, 16:53.
508. Qur’an, 6:54.
509. Mufradāt, p. 772, entry “m k r”.
510. Qur’an, 22:52.
511. The term “stratagem” (ḥīla) is called such because it creates a barrier between the premise and the result. The Holy Qurʾān states: “And a barrier will be placed between them and what they desire” (34:54); after death, a barrier is established between the disbelievers and their desires, and God prevents them from reaching their desires (See: Mufradāt, p. 266, entry “ḥ w l”).
512. al-Balad al-Amīn, p. 205; Mafātīḥ al-Jinān, beginning of the Supplication of Abū Ḥamza al-Thumālī.
513. Tahdhīb al-Aḥkām, 3/92; Biḥār al-Anwār, 95/134; Mafātīḥ al-Jinān, Acts of the Middle of Shaʿbān.
514. See: Raḥma min al-Raḥmān, 1/443.
515. Qur’an, 42:40.
516. Although some consider “And the recompense of evil is evil like it” as glad tidings (not a threat) and interpret the verse to mean: Responding to evil with evil is itself evil, and We do not recompense but rather forgive: “And indeed, your Lord is full of forgiveness for mankind despite their wrongdoing” (13:6). Such interpretations complement the apparent meanings and do not contradict them. Yes, the evildoer deserves punishment, but God has the power to forgive and has promised forgiveness.
517. Qur’an, 2:194.
518. Qur’an, 2:15.
519. See: al-Tibyān, 2/476; see: Majmaʿ al-Bayān, 2-1/757-758.
520. Qur’an, 48:4.
521. Qur’an, 35:43.
522. Qur’an, 7:99.
523. Qur’an, 8:30.
524. Nihāyat al-Lugha, 4/349.
525. See: Ālāʾ al-Raḥmān, 2/64-66.
526. al-Burhān, 2/40.
527. Tafsīr Nūr al-Thaqalayn, 1/345, footnote.
528. Majmaʿ al-Bayān, 2-1/757.
529. Ālāʾ al-Raḥmān, 2/65.
530. al-Durr al-Manthūr, 2/729; see: Majmaʿ al-Bayān, 2-1/757-758.
531. al-Durr al-Manthūr, 2/729.
532. See: Ālāʾ al-Raḥmān, 2/66: We have invalidated its attribution to Imam al-ʿAskarī (a.s.)
533. See: Tafsīr al-Qummī, 1/111; al-Durr al-Manthūr, 2/224.
534. Muʿjam Maqāyīs al-Lugha, 6/129, entry “w f y”.
535. Qur’an, 39:42.
536. Majmaʿ al-Bayān, 21/758.
537. A weak stage of life (plant life) exists during sleep; however, the important part of life leaves the body during sleep.
538. Tafsīr al-Manār, 3/316.
539. Qur’an, 39:42.
540. Qur’an, 32:10.
541. Qur’an, 32:11.
542. The materialistic worldview and anthropology considers death as mere extinction, as it does not recognize any reality beyond nature and body for humans. However, the divine worldview considers death as the complete reception of the human soul and return to God, and believes in human immortality.
543. al-Jāmiʿ li-Aḥkām al-Qurʾān, 2/94.
544. See: Tafsīr al-Manār, 3/317.
545. Qur’an, 2:115.
546. Qur’an, 19:57.
547. Qur’an, 4:157-158. The phrase “and they did not crucify him” after “and they did not kill him” is to remove any doubt that while he might not have been killed, he could have been crucified.
548. Qur’an, 3:185.
549. Qur’an, 39:30.
550. See: al-Durr al-Manthūr, 2/225, also refer to the narrative discussion.
551. Qur’an, 4:157.
552. Qur’an, 9:28.
553. Qur’an, 6:125.
554. Qur’an, 9:125.
555. Qur’an, 4:156.
556. Tafsīr al-Manār, 3/318.
557. Qur’an, 3:53.
558. Man Lā Yaḥḍuruhu al-Faqīh, 4/334; Wasāʾil al-Shīʿa, 26/16.
559. Qur’an, 4:141.
560. Qur’an, 3:68.
561. Qur’an, 61:14.
562. Qur’an, 47:7.
563. Qur’an, 3:56.
564. Qur’an, 58:11.
565. Qur’an, 63:8.
566. Qur’an, 61:14. The blessed Sūrat al-Ṣaff is a surah of war and call to struggle.
567. Qur’an, 2:156.
568. Qur’an, 13:36.
569. Qur’an, 2:281.
570. Qur’an, 29:57.
571. Qur’an, 32:11.
572. Qur’an, 10:46.
573. Qur’an, 82:19.
574. Qur’an, 2:166.
575. Qur’an, 100:11.
576. Qur’an, 6:60.
577. Qur’an, 10:61.
578. Makārim al-Akhlāq, 38.
579. al-Kāfī, 3/480 (travel supplication); al-Balad al-Amīn, 32 (supplication after night prayer).
580. Qur’an, 5:14.
581. Qur’an, 5:64.
582. Qur’an, 2:137.
583. Qur’an, 4:150-151; Qurʾān, 5:41.
584. Qur’an, 2:62; Qurʾān, 5:69, with slight variation.
585. Qur’an, 5:117.
586. Kamāl al-Dīn, 1/333-334; Tafsīr Nūr al-Thaqalayn, 1/346.
587. Tafsīr al-Qummī, 1/111.
588. Kitāb al-Khiṣāl, 2/508; Tafsīr Nūr al-Thaqalayn, 1/346.
589. Majmaʿ al-Bayān, 1-2/759; al-Durr al-Manthūr, 2/225.
590. Majmaʿ al-Bayān, 1-2/759.
591. “Al-Rawḥāʾ” in this hadith, or “Fajj al-Rawḥāʾ” which appears in other narrations, is a location between Mecca and Medina (al-Jāmiʿ li-Aḥkām al-Qurʾān, 2/4/96, footnote).
592. Jāmiʿ al-Bayān, 3/373.
593. Tafsīr al-Qummī, 2/243; Tafsīr Kanz al-Daqāʾiq, 2/678.
594. al-Mīzān, 3/245.
595. Qur’an, 4:156.
596. Qur’an, 16:96.
597. Qur’an, 32:10.
598. Qur’an, 32:11.
599. Qur’an, 20:55.
600. Qur’an, 25:54. If this verse refers to the children of Adam and Eve, it is outside our discussion; however, if the verse indicates that humans were created from water, it means that in one stage soil and in another stage water were involved in human creation.
601. Qur’an, 23:12.
602. Qur’an, 15:26.
603. Qur’an, 15:28.
604. Qur’an, 15:33.
605. Qur’an, 37:11.
606. Qur’an, 55:14.
607. Qur’an, 25:54.
608. Qur’an, 23:12-14.
609. Qur’an, 15:29; Qurʾān, 38:72.
610. Qur’an, 15:29.
611. al-Kāfī, 1/438.
612. al-Jāmiʿ li-Aḥkām al-Qurʾān, 2/4/97.
613. If the commonality between the compared and that which is being compared to is certain and definitive, it leads to certainty, and if this commonality is speculative or imaginary, that analogy is speculative and imaginary.
614. The best form of debate (jadal aḥsan) is an analogy whose premise is based on a truth that the opponent also accepts.
615. Qur’an, 10:18.
616. Qur’an, 7:179.
617. Qur’an, 23:14.
618. Qur’an, 84:6.
619. Qur’an, 37:6.
620. Qur’an, 18:7.
621. Qur’an, 67:3-5.
622. Qur’an, 95:4.
623. Qur’an, 23:14.
624. Qur’an, 17:70.
625. Qur’an, 7:179.
626. Qur’an, 95:5.
627. Qur’an, 84:6.
628. Qur’an, 33:72. Being unjust and ignorant refers to most people who are examples of “they were entrusted with the Qurʾān but did not carry it,” not all of them, just as He said about previous nations: “And We found not within them other than a [single] house of Muslims” (51:36); “And few of My servants are grateful” (34:13).
629. Qur’an, 2:31-33.
630. Qur’an, 62:5.
631. Qur’an, 69:30-32.
632. The phrase “And it is easier for Him” along with the end of the verse “And to Him belongs the highest attribute” is an example of best form of debate (jadal aḥsan). This ending shows that the concepts of “easy” and “easier” do not apply to God, just as in the human mind, imagining a drop or an endless ocean is the same. Therefore, both the most difficult tasks like worldwide earthquakes and the great resurrection that have no equivalent are easy for God: “The Day the earth breaks away from them [and they emerge] rapidly - that is a gathering easy for Us” (50:44), and something like moving shadows: “Have you not considered your Lord - how He extends the shadow, and if He willed, He could have made it stationary? Then We made the sun for it an indication. Then We hold it in hand for a brief grasp” (25:45-46). If “yasīran” means easy rather than gradual, the verse’s meaning is demonstrative, because God’s power is unlimited and He works through will, not through limbs or tools, so small and large are the same to Him.
633. Qur’an, 30:27.
634. Qur’an, 76:1.
635. Qur’an, 19:8.
636. Qur’an, 19:9.
637. Tafsīr al-Qummī, 1/112.
638. al-Durr al-Manthūr, 2/228-229; al-Jāmiʿ li-Aḥkām al-Qurʾān, 2/4/97-98.
639. Nahj al-Balāgha, Sermon 186, sections 16-17.
640. Qur’an, 3:59.
641. Qur’an, 3:62.
642. See: al-Mīzān, 3/262.
643. Qur’an, 31:30.
644. Qur’an, 10:32.
645. Qur’an, 3:58.
646. Qur’an, 33:4.
647. Qur’an, 4:122.
648. Qur’an, 3:62.
649. al-Mīzān, 3/246.
650. Qur’an, 57:4.
651. Iʿlām al-Warā, p. 171; Biḥār al-Anwār, 30/352.
652. Qur’an, 11:114.
653. Qur’an, 7:205.
654. Qur’an, 39:65.
655. Qur’an, 53:3.
656. Qur’an, 19:64.
657. Qur’an, 87:6.
658. Qur’an, 10:32.
659. Sharḥ al-Manẓūma al-Sabzawārī, 1/154.
660. Tafsīr Gharāʾib al-Qurʾān, 3/105.
661. Qur’an, 42:16.
662. See: al-Miṣbāḥ al-Munīr, p. 428, “ʿ l w”; p. 600, “n z l”.
663. See: Lisān al-ʿArab, 15/90; Mufradāt, p. 584, “ʿ l w”.
664. An explanation of this word is also given in the exegetical discussion of verse 64 of this same chapter.
665. See: Lisān al-ʿArab, 11/71-72; Mufradāt, p. 149, “b h l”.
666. See: Lisān al-ʿArab, 11/72; al-Taḥqīq, 1/376, “b h l”.
667. Sīrat Ibn Hishām, 4/205; Furūgh-i Abadiyyat, 2/377.
668. Najrān is a region situated in the northern parts of Yemen, to the south of Hijaz.
669. See: Iʿlām al-Warā, p. 142; Biḥār al-Anwār, 21/336-337.
670. Doubt is always forbidden; however, prohibiting it at the beginning of argumentation is more necessary, just as steadfastness is always desirable, but reminding of it before battle is more crucial.
671. Qur’an, 2:258.
672. Qur’an, 3:65.
673. Qur’an, 6:80.
674. Qur’an, 42:16. Daḥḍ means both invalidity and invalidation; in this verse, it means invalidity.
675. Qur’an, 3:60.
676. Qur’an, 3:56-57.
677. In the explanation of verse 60 regarding the correlation of verses, it identifies the proof as “after the knowledge that has come to you.”
678. Qur’an, 3:59.
679. See: Sarchashma-yi Andīsha, 6/47-53.
680. Qur’an, 109:6.
681. Qur’an, 6:84-85; al-Tafsīr al-Kabīr, 4/8/81.
682. al-Tafsīr al-Kabīr, 4/8/89.
683. al-Miṣbāḥ al-Munīr, p. 207, “dh r r”.
684. See: Jawāhir al-Kalām, 28/105-106.
685. Jawāhir al-Kalām, 16/90.
686. al-ʿUmda, p. 285.
687. al-Jāmiʿ li-Aḥkām al-Qurʾān, 2/4/99. This statement stems from the same pre-Islamic ignorance that said: “Our sons are the sons of our sons, but our daughters’ sons belong to distant men.” This is also an interpretation against the explicit text, as the word “ibn” both linguistically and technically means child, whether direct or indirect, and includes both male and female children.
688. Tafsīr al-Manār, 3/322.
689. ʿAllāma Ṭabāṭabāʾī here more explicitly and without naming al-Manār, quoted its words in detail and said: Such matters should never be written in scholarly books, for even if a scholar feigns ignorance, he should not deny a truth that everyone acknowledges, nor should he be obstinate in the face of so many Shi'i and Sunni narrations, and consider an event that more than 60 Sunni exegetes have narrated as fabricated by the Shi'a to promote Shi’ism. He adds: We quoted this weak and false statement to show how hatred and prejudice can lead a person to baseness and ignorance, and also to recognize evil and avoid it (See: al-Mīzān, 3/271-278).
690. al-Mīzān, 3/277-278.
691. Qur’an, 2:49.
692. Qur’an, 4:11.
693. Qur’an, 4:176.
694. Qur’an, 33:30,32.
695. Qur’an, 7:81.
696. Qur’an, 4:32.
697. Qur’an, 2:49.
698. See: Iḥqāq al-Ḥaqq, 3/46-62.
699. Tafsīr al-Manār, 3/322.
700. Ibid., 323.
701. al-Irshād, 2/127; Biḥār al-Anwār, 43/261; Sunan Ibn Mājah, 1/51.
702. al-Amālī (Ṣadūq), 525; Biḥār al-Anwār, 26/3; See: Kanz al-ʿUmmāl, 11/599.
703. al-Amālī (Ṣadūq), 93; See: Kanz al-ʿUmmāl, 11/622. The term “self” (nafs) has also been used for other Imams, such as in the narration about Mūsā ibn Jaʿfar (a.s.): Abū ʿAbdallāh (a.s.) used to reproach ʿAbdallāh, admonish and advise him, saying: “What prevents you from being like your brother? By Allah, I can see the light in his face.” ʿAbdallāh said: “Why? Isn’t my father and his father the same, and my mother and his mother the same?” Abū ʿAbdallāh said to him: “He is from my self, and you are my son.” (al-Kāfī, 1/310).
704. al-Amālī (Ṣadūq), 86; Tafsīr Nūr al-Thaqalayn, 1/349.
705. ʿIlal al-Sharāʾiʿ, 2/185; Biḥār al-Anwār, 40/78; Kanz al-ʿUmmāl, 11/607.
706. Kashf al-Ghumma, 1/280; Biḥār al-Anwār, 37/257. Imam al-Ṣādiq (a.s.) said: Had Allah, the Blessed and Exalted, not created Amīr al-Muʾminīn (a.s.) for Fāṭima, there would have been no equal for her on the face of the earth, from Adam onwards (al-Kāfī, 1/461).
707. Minhāj al-Sunna, 2/4/34.
708. See: Ibid.
709. Qur’an, 2:84-85.
710. Qur’an, 2:54.
711. See: Minhāj al-Sunna, 2/4/35.
712. Tafsīr al-Manār, 3/323.
713. Qur’an, 66:6.
714. Qur’an, 24:61.
715. al-Tafsīr al-Kabīr, 4/8/89-90.
716. Ibid., 90.
717. Qur’an, 5:48.
718. al-Amālī (Ṭūsī), 162; See: Sunan al-Tirmidhī, 5/434.
719. Qur’an, 5:30.
720. Rūḥ al-Maʿānī, 3/301-302.
721. Rūḥ al-Maʿānī, 3/301-302.
722. See: Minhāj al-Sunna, 2/4/35-36; See: Tafsīr al-Manār, 3/322. While the author of al-Manār tries to be open-minded, his exposure to Wahhabistic thought, willingly or otherwise, prevents him from contemplating the Qur’anic verses and evidence and addressing such doubts.
723. Qur’an, 58:2.
724. Qur’an, 5:55.
725. Qur’an, 33:33.
726. al-Tafsīr al-Kabīr, 4/8/88-89.
727. The aunt of the Prophet (s.a.w.), the sister of Ḥamza Sayyid al-Shuhadāʾ, who was among the righteous and devout women, and also the wives of the Prophet (s.a.w.) were not at a level where they could accompany the Prophet (s.a.w.) in the mubāhala. In the incident of the People of the Cloak, he also said to his wife Umm Salama: “You are a righteous woman,” but did not include her among the People of the Cloak (al-Amālī (Ṭūsī), 545).
728. Qur’an, 5:114.
729. Qur’an, 8:32.
730. al-Kāfī, 2/62.
731. Ibid., 352.
732. See: Tafsīr al-Qurʾān al-ʿAẓīm (Ibn ʿArabī), 1/193.
733. Qur’an, 6:45.
734. See: al-Mīzān, 3/262.
735. Nahj al-Balāgha, Sermon 192, Section 122.
736. Qur’an, 5:52; Majmaʿ al-Bayān, 1-2/309.
737. See: al-Mīzān, 3/260-262.
738. Qur’an, 33:39.
739. Qur’an, 5:55.
740. Qur’an, 5:55.
741. Qur’an, 5:52.
742. See: al-Mīzān, 6/9.
743. Kashf al-Ghumma, 1/234; Biḥār al-Anwār, 21/281 and 35/258.
744. Kitāb al-Khiṣāl, 2/550; Biḥār al-Anwār, 29/9.
745. al-Kashshāf, 1/370.
746. al-Tafsīr al-Kabīr, 4/8/89.
747. Jāmiʿ al-Bayān, 3/383.
748. Sunni traditionists like Bukhārī, out of prejudice, did not narrate any traditions from these noble personalities (neither as narrators nor as sources). Of course, their refusal to narrate does not diminish the status of the infallible Imam. In Ṣaḥīḥ al-Bukhārī, there is no mention of the People of the House and only refers to the regret of the people of Najrān (Ṣaḥīḥ al-Bukhārī, 4/6; 5/217).
749. Tafsīr al-Manār, 3/322.
750. Ṣaḥīḥ Muslim, 4/7/120.
751. See: al-Durr al-Manthūr, 2/233; Rūḥ al-Maʿānī, 3/303. However, after narrating this tradition, Ālūsī says: “And this contradicts what the majority has narrated.”
752. al-Mīzān, 3/280-281.
753. Iḥqāq al-Ḥaqq by Qāḍī Nūr Allāh Shūshtarī, 3/46-62 footnote. Some of the books that have mentioned the story of mubāhala are: Ṣaḥīḥ Muslim, 4/7/120; Musnad Aḥmad, 3/160; Jāmiʿ al-Bayān, 3/383-384; al-Tafsīr al-Kabīr, 4/8/88-89; Rūḥ al-Maʿānī, 3/301; al-Kashshāf, 1/348-369; al-Jāmiʿ li-Aḥkām al-Qurʾān, 2/4/98.
754. Iʿlām al-Warā, 142; Majmaʿ al-Bayān, 1-2/762; Jāmiʿ al-Bayān, 3/383.
755. Qur’an, 4:122.
756. Qur’an, 22:8; Qurʾān, 31:20.
757. al-Kāfī, 2/54.
758. Qur’an, 34:24.
759. Qur’an, 6:57.
760. Qur’an, 81:26.
761. Qur’an, 8:33.
762. Qur’an, 8:25.
763. Majmaʿ al-Bayān, 1-2/762; al-Kashshāf, 1/368.
764. al-Kāfī, 1/218.
765. Qur’an, 59:21.
766. Qur’an, 7:175; Majmaʿ al-Bayān, 3-4/768.
767. Qur’an, 20:96; Majmaʿ al-Bayān, 7-8/44.
768. al-Durr al-Manthūr, 2/229-230.
769. Tafsīr al-Qummī, 1/104.
770. Majmaʿ al-Bayān, 1-2/310. A comprehensive collection of traditions regarding the occasion of revelation and the story of mubāhala appears in a detailed narration from Shaykh Mufīd in the book al-Ikhtiṣāṣ (See: al-Ikhtiṣāṣ, 112-116; al-Burhān, 2/45-48).
771. al-Durr al-Manthūr, 2/231-232.
772. al-Amālī by Ṭūsī, 2/564; al-Burhān, 2/43.
773. al-Ikhtiṣāṣ, 56; al-Burhān, 2/43.
774. Silsilat Muʾallafāt Shaykh Mufīd, al-Fuṣūl al-Mukhtāra, 2/38; Biḥār al-Anwār, 35/257-258.
775. al-Amālī by Ṣadūq, 423; See: al-Burhān, 2/48.
776. ʿUyūn Akhbār al-Riḍā (a.s.), 1/80-81; al-Burhān, 2/48-49.
777. Qur’an, 4:59.
778. Qur’an, 5:55.
779. Qur’an, 42:23.
780. al-Kāfī, 2/513-514.
781. See: Taḥrīr al-Wasīla, Book of Imprecation (Liʿān), 2/322.
782. al-Kāfī, 2/514.
783. Ibid.
784. Sarchashma-yi Andīsha, 6/47-52.