Appearance
Endnotes
1. Qur’an, 4:155.
2. al-Taḥqīq, 6/318, “ṣ l b”.
3. al-Miṣbāḥ al-Munīr, 320, “sh k k”.
4. Qur’an, 4:171.
5. Qur’an, 15:6.
6. al-Mīzān, 5/138; Tafsīr al-Manār, 6/13.
7. Qur’an, 4:155.
8. Qur’an, 5:33.
9. Majmaʿ al-Bayān, 3-2/205-210.
10. al-Tafsīr al-Kabīr, vol. 6, part 11/102.
11. Tafsīr al-Manār, 6/16.
12. al-Kāfī, 2/587.
13. al-Tafsīr al-Kabīr, vol. 6, part 11/103-104.
14. Fawāʾid al-Uṣūl, 24/111.
15. Qur’an, 53:28.
16. Kamāl al-Dīn, 2/23; Tafsīr Kanz al-Daqāʾiq, 2/675.
17. Kamāl al-Dīn, 1/224; Tafsīr Nūr al-Thaqalayn, 1/570.
18. al-Nafḍ, shaking (Lisān al-ʿArab, 7/220, “n f ḍ”).
19. Tafsīr al-Qummī, 1/111.
20. al-Tafsīr al-Kabīr, vol. 6, part 11/102.
21. The ascension of Christ (a.s.) to heaven and his living in one of the celestial spheres is rationally possible and is also apparent from some narrations (Man lā Yaḥḍuruh al-Faqīh, 1/199-200); however, in such cases, the chain of transmission of the narration must be reliable and knowledge-bearing.
22. Qur’an, 6:60.
23. Qur’an, 21:35.
24. Qur’an, 19:33.
25. Qur’an, 43:84.
26. See: Kamāl al-Dīn, 1/271; Kashf al-Ghumma, 3/229.
27. See: Tasnīm, 14/390-393.
28. Qur’an, 58:11.
29. Qur’an, 24:36.
30. Kamāl al-Dīn, 1/271; Kashf al-Ghumma, 3/229; Biḥār al-Anwār, 51/84-85.
31. Qur’an, 3:55.
32. This ruling is not exclusive to Jesus (a.s.), but all believers in Prophet and the Commander of the Faithful Ali also have superiority over the disbelievers until the Day of Resurrection (see: Tasnīm, 14/394-398).
33. Qur’an, 2:124.
34. Qur’an, 3:55.
35. Qur’an, 6:60.
36. Qur’an, 39:42.
37. Qur’an, 18:25.
38. Qur’an, 3:55.
39. al-Mīzān, 5/140.
40. Holy Bible, New Testament, pp. 50, 83, 138 and 181.
41. Dictionary of the Holy Bible, p. 175, “Barnabas”.
42. See: Tafsīr al-Manār, 6/28-31.
43. Man lā Yaḥḍuruh al-Faqīh, 1/199-200.
44. al-Midraʿa: a robe with a split front (Lisān al-ʿArab, 8/82, “d r ʿ”); al-mudraʿa among the Jews: a linen garment worn by their high priests (Tafsīr al-ʿAyyāshī, 1/199).
45. Tafsīr al-ʿAyyāshī, 1/199.
46. Christ.
47. In the second heaven.
48. Rūḥ al-Maʿānī, vol. 2, part 6/18.
49. al-Kāfī, 1/457.
50. al-Dajjāl: the liar. The mention of al-Dajjāl is frequently repeated in the traditions, and he is the one who will appear at the end of time and claim divinity (see: Tafsīr al-Qummī, 2/243; Lisān al-ʿArab, 11/236-237, “d j l”).
51. Kamāl al-Dīn, 1/426.
52. Qur’an, 39:42.
53. al-Luhūf, 170; Kashf al-Ghumma, 2/233.
54. al-Durr al-Manthūr, 2/722-735.
55. Tafsīr al-ʿAyyāshī, 1/310.
56. Qur’an, 4:41.
57. The use of the separating pronoun and the definite article in the predicate in “You were the Watcher over them” (Qurʾān, 5:117) indicates exclusivity (ḥaṣr).
58. See: al-Tafsīr al-Kabīr, 6/11/105; Tafsīr Biqāʿī, 2/264-265.
59. Qur’an, 4:157.
60. Qur’an, 3:55.
61. In the negative, the word aḥad is implied: there is no one (laysa aḥad) among the People of the Book.
62. Zamakhsharī in al-Kashshāf also mentions the time of the return (rajʿa) which is derived from the verse under discussion, that the People of the Book will be brought to life at the time of his descent and will believe in him: “It is possible that it means that no one from all the People of the Book will remain except that they will believe in him, in that God will revive them in their graves at that time and inform them of his descent and what was revealed to him, and they will believe in him when their faith will not benefit them” (al-Kashshāf, 1/589). This statement is an acknowledgment from a Sunni scholar regarding the doctrine of the Return (rajʿa).
63. al-Tafsīr al-Kabīr, 6/11/106.
64. Tafsīr al-ʿAyyāshī, 1/310.
65. The detailed discussion will come in the narrative section.
66. Tafsīr al-Taḥrīr wa-l-Tanwīr, 4/309.
67. Qur’an, 5:116-117. al-Ghuyūb is plural and has the definitive article al-, so all unseen things are witnessed by the Most Holy Essence of the Lord (nothing is unseen to God) and He is witness over all things.
68. Qur’an, 5:117.
69. Qur’an, 3:49.
70. Qur’an, 61:14.
71. Qur’an, 61:4.
72. Qur’an, 61:11.
73. Qur’an, 61:14.
74. Aʿyatnī: has made me tired and weak (see: Mufradāt, p. 600, “ʿ y y”).
75. Ramaq: he looked at him (al-Miṣbāḥ al-Munīr, p. 239, “r m q”).
76. Khamad: he died (ibid., p. 181, “kh m d”).
77. Tafsīr al-Qummī, 1/165. Zamakhsharī has narrated the content of the aforementioned tradition from Muḥammad ibn ʿAlī ibn al-Ḥanafiyya. Muḥammad ibn ʿAlī is known as Ibn al-Ḥanafiyya; but mentioning the name of Imam ʿAlī (a.s.) was to anger and enrage Ḥajjāj (al-Kashshāf, 1/588).
78. Tafsīr al-ʿAyyāshī, 1/309-310.
79. Tafsīr al-ʿAyyāshī, 1/310.
80. The address of the angels to the Jew at the time of taking his soul.
81. al-Durr al-Manthūr, 2/734.
82. See: al-Mīzān, 5/152.
83. Tafsīr al-ʿAyyāshī, 1/310.
84. Tafsīr al-ʿAyyāshī, 1/310.
85. His eye.
86. Majmaʿ al-Bayān, 3-4/212; Manāqib Āl Abī Ṭālib, Ibn Shahrāshūb, 3/273.
87. Tafsīr Furāt al-Kūfī, p. 34.
88. Qur’an, 35:32.
89. See: Tafsīr al-Ṣāfī, 1/481.
90. al-Durr al-Manthūr, 2/735.
91. al-Durr al-Manthūr, 2/735.
92. al-Durr al-Manthūr, 2/735.
93. Kashf al-Ghumma, 3/236; Biḥār al-Anwār, 51/90; see: al-Durr al-Manthūr, 2/740-741.
94. Kashf al-Ghumma, 3/234; Biḥār al-Anwār, 51/88-89; see: al-Durr al-Manthūr, 2/742.
95. Qur’an, 4:156.
96. Qur’an, 9:30-31.
97. Qur’an, 18:109.
98. Tafsīr Ṣadr al-Mutaʾallihīn, 2/403.
99. The verse under discussion; also Qurʾān, 3:45.
100. Hearing the creative word (kalima takwīniyya) is appropriate to that word itself.
101. Qur’an, 5:73.
102. Qur’an, 5:116.
103. In this assumption, the use of the word “God” would be from the perspective of the sharing of part and whole in name.
104. Majmaʿ al-Baḥrayn, 5/437; Mufradāt, p. 613, “gh l w”.
105. Qur’an, 9:30-31.
106. Tafsīr Ṣadr al-Mutaʾallihīn, 2/403.
107. Tafsīr Ṣadr al-Mutaʾallihīn, 2/403.
108. Rūḥ al-Maʿānī, 4/6, p. 38.
109. According to some reports, the Trinity (tathlīth) has had penetration and manifestation among various peoples, nations, and races. Brahmins and Buddhists have also not been free from it, just as this idea was prevalent among Egyptians, Greeks, and Romans and spread to them from Christianity or vice versa. Although ancient Iranians were mostly caught up in the dualism (tathniya) of Ahriman and Yazdan, the Trinity also existed among them (see: Tafsīr al-Manār, 6/71-76).
110. The word nidd means “equal” (Lisān al-ʿArab, 3/420, “n d d”).
111. Qur’an, 6:101.
112. al-Tafsīr al-Kabīr, vol. 6, part 11, p. 119.
113. al-Tafsīr al-Kabīr, vol. 6, part 11, p. 118.
114. Ibid., pp. 118-119.
115. Majmaʿ al-Bayān, 3-2/222.
116. Regarding the word “Messiah” (masīḥ), see: Tasnīm, 14/284-286.
117. al-Kāfī, 1/133.
118. al-Tawḥīd, Ṣadūq, p. 172.
119. al-Durr al-Manthūr, 2/751.
120. “Disdaining worship” (istinkāf min al-ʿibāda) means showing reluctance (taʾannuf), that is, staying away, withdrawing, turning away from servitude and being indifferent to it (al-Taḥqīq, 12/273-274, “n k f”).
121. Qur’an, 19:30.
122. Qur’an, 5:110.
123. Qur’an, 3:45.
124. The verse under discussion; also Qurʾān, 21:26.
125. Qur’an, 5:110.
126. Qur’an, 7:206.
127. Qur’an, 21:26.
128. Like angels immersed in the ocean of divine unity who have no attention or awareness of anything other than God and have no knowledge of it.
129. The singular form of the verbs “disdains” (yastankif) and “is arrogant” (yastakbir) is due to the word “whoever” (man), and the plural pronoun “He will gather them” (fa-sa-yaḥshuruhum) is due to its meaning.
130. See: al-Mīzān, 5/160.
131. al-Taḥqīq, 12/273-274, “n k f”.
132. al-Mīzān, 5/159.
133. See: Majmaʿ al-Bayān, 4-3/225.
134. Qur’an, 38:75.
135. Raḥmat min al-Raḥmān, 3/527-528.
136. Tafsīr al-Manār, 6/77-78.
137. See: al-Mīzān, 5/160.
138. Majmaʿ al-Bayān, 3-4/225; see: al-Kashshāf, 1/596-597.
139. Qur’an, 19:30.