Appearance
Endnotes
1. See: Tasnīm, vol. 14, pp. 284-286, “al-Masīḥ”, vol. 16, p. 38, “Maʾtham”.
2. Tafsīr al-Taḥrīr wa-l-Tanwīr, vol. 5, p. 170; al-Tafsīr al-Munīr, vol. 6, p. 271.
3. al-Mīzān, vol. 6, pp. 71-72.
4. Qur’an, 5:110
5. Qur’an, 11:32
6. Qur’an, 11:76
7. Qur’an, 2:55
8. Qur’an, 38:26
9. The best form of disputation jadal aḥsan is when a true premise that is accepted by the opponent becomes part of the argument. Here, since Jesus being the son of Mary is a true premise accepted by the addressees and opponents and is part of the argument, it constitutes the best form of disputation.
10. Qur’an, 16:125
11. Qur’an, 4:87 and 4:122
12. Tafsīr al-Manār, vol. 6, p. 399.
13. Nahj al-Balāgha, sermon 16.
14. For further explanation see: Tasnīm, vol. 4, pp. 257-280; vol. 6, pp. 408-410; vol. 12, p. 119.
15. Qur’an, 2:275
16. Qur’an, 7:50
17. Qur’an, 31:13
18. Tafsīr al-ʿAyyāshī, vol. 1, p. 363.
19. For example, one must be knowledgeable of both the subject and ruling, and capable of both, not ignorant of the subject and ruling, nor forgetful or negligent regarding them. Also, one must be of free will and capable, not under duress, compelled, desperate or forced, because if any of these excuses exist, the religious ruling is lifted: “Nine things are lifted from my community…” Kitāb al-Khiṣāl, p. 417.
20. Qur’an, 7:12
21. Tafsīr al-Taḥrīr wa-l-Tanwīr, vol. 5, p. 171.
22. Qur’an, 22:17
23. Qur’an, 5:17
24. Qur’an, 4:171-172
25. Qur’an, 58:7
26. Qur’an, 21:22
27. Qur’an, 5:72
28. al-Tafsīr al-Kabīr, vol. 6, part 12, p. 64.
29. Qur’an, 58:7
30. Nahj al-Balāgha, sermon 185.
31. Qur’an, 57:3
32. Qur’an, 57:4
33. al-Tafsīr al-Kabīr, vol. 6, part 12, p. 63.
34. Ibid., p. 64.
35. Qur’an, 5:116
36. For a detailed discussion refuting and invalidating both types of trinity, see the commentary on verse 171 of Sūrat al-Nisāʾ See: Tasnīm, vol. 21, pp. 232-233.
37. Qur’an, 44:49
38. Qur’an, 5:91
39. Qur’an, 41:54
40. Qur’an, 58:7
41. Qur’an, 18:22
42. Qur’an, 42:11
43. Qur’an, 57:3
44. Qur’an, 57:4
45. al-Ṣaḥīfa al-Sajjādiyya, supplication 28, section 11.
46. Nahj al-Balāgha, sermon 185.
47. Qur’an, 38:5
48. Qur’an, 2:163
49. Qur’an, 40:65
50. Qur’an, 29:46
51. Qur’an, 13:16
52. Qur’an, 40:16
53. Qur’an, 38:65
54. Qur’an, 13:16
55. Qur’an, 38:65
56. Qur’an, 40:16
57. Qur’an, 14:48
58. Qur’an, 39:4
59. Qur’an, 12:39
60. Qur’an, 40:16
61. Qur’an, 43:85
62. Qur’an, 36:83
63. Qur’an, 104:3
64. Qur’an, 14:48; 40:16
65. Qur’an, 29:46
66. Qur’an, 112:1
67. Qur’an, 12:67
68. Qur’an, 25:14
69. Qur’an, 112:2
70. Qur’an, 42:11
71. Qur’an, 6:163
72. Qur’an, 39:4
73. Jāmiʿ al-Asrār, p. 304.
74. Qur’an, 58:7
75. al-Tawḥīd, Ṣadūq, pp. 83-84.
76. The simplicity of God means that He is not composed of any parts matter and form, genus and differentia, existence and quiddity.
77. Nahj al-Balāgha, sermon 1.
78. Ibid., sermon 65.
79. Ibid., sermon 152.
80. Nahj al-Balāgha, sermon 163.
81. Ibid., sermon 186.
82. Nahj al-Balāgha, sermon 65.
83. See: al-Mīzān, vol. 6, p. 101.
84. Qur’an, 37:180
85. Qur’an, 37:159-160
86. al-Kāfī, vol. 2, p. 352.
87. Qur’an, 57:4
88. al-Shifāʾ, al-Ilāhiyyāt, p. 342.
89. al-Taḥqīq, vol. 1, p. 109, “ʾ f k”.
90. Qur’an, 5:73
91. Qur’an, 5:72
92. al-Mīzān, vol. 6, p. 76; Tafsīr al-Taḥrīr wa-l-Tanwīr, vol. 5, p. 174.
93. Qur’an, 66:12
94. Qur’an, 3:59
95. Although this statement is presented in the form of the second logical figure, it is very simple and everyone can understand it, and this type of reasoning is characteristic of the Qur’an.
96. Qur’an, 77:8
97. Qur’an, 81:1
98. Qur’an, 39:67
99. Qur’an, 25:58
100. Qur’an, 40:83
101. Qur’an, 20:77
102. Qur’an, 20:78
103. Qur’an, 7:138
104. Qur’an, 39:9
105. Qur’an, 4:78
106. Qur’an, 73:10
107. A hafwa denotes a slip Tartīb Kitāb al-ʿAyn, vol. 3, p. 1891, “h f w”.
108. One of the meanings of thiqal is impurity See: Majmaʿ al-Baḥrayn, vol. 5, p. 329, “th q l”.
109. al-Iḥtijāj, vol. 1, pp. 584-585.
110. Qur’an, 5:75
111. Qur’an, 18:110; 41:6
112. See: al-Tafsīr al-Kabīr, vol. 6, part 12, p. 65.
113. Qur’an, 20:19-20; 5:110
114. See: Tasnīm, vol. 1, p. 215; al-ʿUdda, vol. 2, p. 185, “al-ḍarar”
115. al-Tafsīr al-Munīr, vol. 6, p. 276.
116. al-Kāfī, vol. 2, p. 84.
117. Qur’an, 5:17
118. Qur’an, 25:3
119. Qur’an, 19:42
120. Qur’an, 10:49
121. Qur’an, 20:19-20
122. Qur’an, 5:110
123. Qur’an, 7:188
124. Qur’an, 13:16
125. Qur’an, 13:16
126. Here, excess ifrāṭ means any transgression beyond reasonable limits, including both inappropriate inclination and unjustified aversion.
127. Qur’an, 9:30
128. Qur’an, 4:156
129. See: Tasnīm, vol. 21, p. 226; “lā taghlū”, vol. 10, p. 266; “lā tattabiʿū”, vol. 5, p. 427, “lā tahwā”, vol. 1, pp. 517-518, “al-ḍāllīn”
130. Verses 15, 19, 59, 68, 77 contain this address. Of the 12 instances of the address “Yā Ahl al-Kitāb” in the Qur’an, 5 occur in this chapter Sūrat al-Māʾida, 6 in Sūrat Āl ʿImrān, and one in Sūrat al-Nisāʾ.
131. Nahj al-Balāgha, wisdom 117.
132. Ibid., sermon 127.
133. Qur’an, 3:19
134. Qur’an, 5:17
135. Qur’an, 5:73
136. Qur’an, 9:30
137. Qur’an, 4:156
138. Qur’an, 9:30
139. Qur’an, 4:171
140. Qur’an, 66:12
141. Qur’an, 3:42
142. Qur’an, 2:61
143. Qur’an, 3:181
144. al-Kashshāf, vol. 1, p. 666; al-Tafsīr al-Kabīr, vol. 6, part 12, p. 67.
145. All humans, even prophets, must avoid following desires and whims, as addressed to David: “And do not follow desire, for it will lead you astray from the path of God” 38:26. This obligation does not conflict with infallibility; for although the infallible person is obligated like ordinary people, desires and whims in his sacred soul are subdued through the greater struggle jihād akbar, and his intellect is dominant.
146. Qur’an, 22:3 and verses 22:8-9
147. Qur’an, 9:30-31
148. Qur’an, 7:138
149. Qur’an, 24:35
150. Qur’an, 9:32
151. Maʿānī al-Akhbār, p. 35.
152. Tafsīr al-Qummī, vol. 1, p. 183.
153. al-Tafsīr al-Mansūb ilā l-Imām al-ʿAskarī, p. 53.
154. See: Tasnīm, vol. 10, p. 232; “al-Mihād”, vol. 14, pp. 286-287, “Kahlā”, vol. 7, p. 82, “al-Ḥikma”, vol. 14, p. 216, “Fatanfukh”, “al-Akmah” and “al-Abraṣ”, vol. 10, p. 266, “Kāffa”, vol. 5, p. 538, “al-Bayyināt”, vol. 13, p. 350, “al-Asḥār”.
155. Mufradāt, pp. 883-884, “w l d”.
156. al-Mīzān, vol. 6, p. 235.
157. al-Tafsīr al-Kabīr, vol. 12, p. 258.
158. Jāmiʿ al-Bayān, vol. 7, p. 89.
159. An explanation about this will also come under verse 116.
160. Qur’an, 21:91
161. Qur’an, 29:15
162. Based on 3:45-46, during the angels’ glad tidings to Mary, it was mentioned that God would grant her a son whose name would be the Messiah, and that he would be distinguished in this world and the hereafter, among those brought near to God, speaking from the cradle and in maturity, and among the righteous who are superior to those who perform righteous deeds: “When the angels said: O Mary, God gives you glad tidings of a Word from Him whose name is the Messiah, Jesus son of Mary, distinguished in this world and the Hereafter, and among those brought near [to God]. He will speak to people in the cradle and in maturity, and will be among the righteous.” 3:45-46. Accordingly, the meaning of “none but God knows what is in the wombs” is that this knowledge is not possible inherently; however, it is possible accidentally, just as God informed Mary of the unseen through angels, and she gained knowledge of the unseen through divine revelation that she would give birth to a son, and so on.
163. Majmaʿ al-Bayān, vol. 6, p. 789; Jāmiʿ al-Bayān, vol. 3, p. 188.
164. Qur’an, 19:29-33
165. Tafsīr Abī al-Suʿūd, vol. 2, p. 569.
166. Qur’an, 2:238
167. See: al-Tibyān, vol. 2, p. 55; Jāmiʿ al-Bayān, vol. 7, p. 83.
168. Qur’an, 38:71-72
169. Qur’an, 3:49
170. A miracle is an event that is “contrary to habit” and ordinarily impossible. However, a leap ṭafra through the necessary stages of development is contrary to reason rather than habit and rationally impossible. In a miracle, the intermediate stages between beginning and end are traversed quickly, but a leap, which is rationally impossible, is when something extended - whether temporally, spatially, materially, or existentially - which has a beginning, middle, and end, attempts to traverse the distance between beginning and end first and last at once without passing through the middle stage, and reaches the end from the beginning without going through intermediate stages. For example, if inanimate matter were to become human instantly without going through plant and animal stages, or if it were to become animal directly from the inanimate stage without passing through the plant stage. The occurrence of such a thing is impossible, and the verses under discussion never indicate that such a rational impossibility has occurred.
171. Qur’an, 3:49
172. Qur’an, 20:88. The expression “a calf’s body that lowed” indicates that the real sound was not from a real animal, but rather a sound from a body resembling a calf, not an actual calf. And taking a handful from the messenger’s trace: “So I took a handful from the messenger’s trace and cast it” 20:96 can only have this much effect - that from a body resembling a calf, a lowing khuwār - which is the specific sound of cattle - is produced. A cow is called a “lowing animal” ḥayawān khāʾir, in contrast to a horse and donkey which are neighing and braying animals ḥayawān ṣāhil and ḥayawān nāhiq.
173. Vol. 2, p. 268.
174. Vol. 2, pp. 752-753.
175. Badāʾiʿ al-Ḥikam, p. 35.
176. An incurable disease whose distinctive symptom is whiteness that appears on the skin Lisān al-ʿArab, vol. 7, p. 6; al-Taḥqīq, vol. 1, p. 254, “b r ṣ”.
177. Lisān al-ʿArab, vol. 13, p. 536, “k m h”.
178. Qur’an, 10:56
179. Qur’an, 20:55
180. Qur’an, 2:259
181. Qur’an, 2:259
182. Qur’an, 2:260
183. Qur’an, 3:49
184. al-Kāfī, vol. 8, p. 337; Tafsīr al-ʿAyyāshī, vol. 1, p. 174.
185. Qur’an, 3:49
186. Qur’an, 15:29
187. Tafsīr Abī l-Suʿūd, vol. 2, p. 570.
188. al-Mīzān, vol. 6, p. 236.
189. Qur’an, 2:260
190. Qur’an, 8:17
191. Qur’an, 3:49
192. Qur’an, 3:49
193. Qur’an, 3:54
194. Qur’an, 5:11
195. Tafsīr al-Manār, vol. 7, p. 203.
196. Tafsīr al-Manār, vol. 7, p. 204.
197. al-Tibyān, vol. 2, p. 56; Majmaʿ al-Bayān, vol. 3, p. 205.
198. Qur’an, 38:71-72
199. Qur’an, 20:69
200. Qur’an, 27:24-25
201. Qur’an, 19:17
202. Zamanāt: chronic illnesses al-Miṣbāḥ al-Munīr, vol. 2, p. 256, “z m n”.
203. ʿIlal al-Sharāʾiʿ, vol. 1, pp. 121-122.
204. ʿUyūn Akhbār al-Riḍā, vol. 1, p. 159.
205. al-Kāfī, vol. 8, p. 337; see: al-Burhān fī Tafsīr al-Qurʾān, vol. 1, p. 626.
206. al-Kāfī, vol. 3, p. 260; al-Burhān fī Tafsīr al-Qurʾān, vol. 2, p. 380.
207. The testimony of Jesus Christ, insofar as he is a messenger of God, encompasses God’s testimony, just as God’s testimony encompasses Christ’s testimony.
208. See: Tasnīm, vol. 14, p. 257; “Nawḥa”, p. 359; “al-Ḥawāriyyūn”, vol. 7, pp. 59-60, “Muslimīn lak”.
209. Qur’an, 16:68
210. Qur’an, 28:7
211. al-Kāfī, vol. 1, p. 11.
212. Qur’an, 21:73
213. Qur’an, 3:52
214. Qur’an, 61:14
215. Qur’an, 3:19
216. Qur’an, 22:40
217. Qur’an, 5:110
218. Qur’an, 5:110
219. Qur’an, 61:14
220. Tafsīr al-ʿAyyāshī, vol. 1, p. 350.
221. Al-Ḥawārī: white flour Lisān al-ʿArab, vol. 2, p. 222, “ḥ w r”.
222. ʿUyūn Akhbār al-Riḍā, vol. 2, p. 79.
223. Al-Tawḥīd, Ṣadūq, p. 421; ʿUyūn Akhbār al-Riḍā, vol. 1, p. 158.
224. Mufradāt, pp. 782-783, “m y d”.
225. See: al-Taḥqīq, vol. 11, p. 223, “m y d”.
226. Mufradāt, p. 783, “m y d”.
227. Al-Tafsīr al-Munīr, vol. 7, p. 115.
228. Qur’an, 5:111
229. Al-Ṣaḥīfa al-Kāmila al-Sajjādiyya, supplication 13.
230. Qur’an, 21:27
231. Rūḥ al-Maʿānī, vol. 4, p. 57; Tafsīr al-Taḥrīr wa-l-Tanwīr, vol. 5, p. 264.
232. Al-Kashshāf, vol. 1, pp. 692-693; Al-Tafsīr al-Kabīr, vol. 12, p. 462.
233. Tafsīr al-Manār, vol. 7, p. 208.
234. See: Tafsīr al-Ṣāfī, vol. 2, p. 97.
235. Tafsīr al-ʿAyyāshī, vol. 1, p. 350.
236. Tafsīr al-ʿAyyāshī, vol. 1, p. 351.
237. Majmaʿ al-Bayān, vol. 3, p. 410; Al-Burhān fī Tafsīr al-Qurʾān, vol. 2, p. 382.
238. See: Tasnīm, vol. 12, p. 282; “al-Ṭamaʾn”, vol. 14, p. 343, “Ṣadaqnā”, vol. 10, p. 203, “Yashhad”.
239. Qur’an, 2:57; 7:160
240. Tafsīr Abī l-Suʿūd, vol. 2, p. 572.
241. Al-Mīzān, vol. 6, p. 228.
242. Qur’an, 17:90-93
243. Qur’an, 17:94-95
244. Qur’an, 8:42
245. Nahj al-Balāgha, sermon 192, paragraphs 133-134.
246. Qur’an, 8:4
247. Qur’an, 3:163
248. Qur’an, 12:110
249. Qur’an, 2:214
250. Al-Taḥqīq, vol. 8, p. 252, “ʿ w d”; See: Tasnīm, vol. 12, pp. 522-523, “ʿĀda”.
251. Qur’an, 21:27
252. Al-Kāfī, vol. 2, p. 352.
253. See: Al-Mīzān, vol. 6, p. 252.
254. Qur’an, 5:112
255. Al-Kashshāf, vol. 1, p. 693.
256. Qur’an, 4:32
257. Qur’an, 5:113
258. Al-Kāfī, vol. 6, p. 287.
259. Wasāʾil al-Shīʿa, vol. 7, p. 32.
260. See: Wasāʾil al-Shīʿa, vol. 7, pp. 275-382.
261. Qur’an, 21:91
262. Nahj al-Balāgha, wisdom saying 428.
263. Qur’an, 14:16; 69:36; 83:14
264. See: Tasnīm, vol. 5, p. 588; “Nazzala”, vol. 8, p. 83; “al-ʿAdhāb”, vol. 1, pp. 332-334, “al-ʿĀlamīn”.
265. Al-Kashshāf, vol. 1, p. 693; Al-Tafsīr al-Kabīr, vol. 12, p. 464.
266. Al-Tibyān, vol. 4, p. 64; See: Al-Mīzān, vol. 6, pp. 252-254.
267. Tafsīr al-Manār, vol. 7, pp. 212-213.
268. Ibid., p. 215.
269. Tafsīr al-Manār, vol. 7, p. 214.
270. Al-Jāmiʿ li-Aḥkām al-Qurʾān, vol. 6, pp. 369-372.
271. Qur’an, 14:7
272. See: Raḥma min al-Raḥmān, vol. 2, p. 55.
273. Qur’an, 21:29
274. Al-Tibyān, vol. 4, p. 63.
275. Qur’an, 3:42
276. Waṭwāṭ: bat
277. Al-Kāfī, vol. 6, p. 246.
278. Al-Jāmiʿ li-Aḥkām al-Qurʾān, vol. 6, p. 372.
279. Musnad Aḥmad ibn Ḥanbal, vol. 1, p. 242.
280. Qur’an, 2:65
281. Since the future Day of Judgment is certain to occur, it is treated as past tense grammatically, thus God’s speech comes with the past tense verb, literally meaning “When God said.”
282. See: Tasnīm, vol. 4, pp. 389-390; “al-Mukhtam”, vol. 7, pp. 636-637; “al-Anfus”, vol. 16, pp. 550-510; “Nafs”, vol. 2, p. 157, “Ghayb”.
283. See: Al-Mīzān, vol. 6, p. 257.
284. Qur’an, 5:109
285. Qur’an, 5:119
286. Qur’an, 34:51
287. Qur’an, 34:31
288. Al-Tibyān, vol. 4, pp. 64-65.
289. Qur’an, 7:54
290. Qur’an, 35:42
291. Qur’an, 39:67
292. Verse 109.
293. Qur’an, 9:31
294. Qur’an, 45:23
295. Qur’an, 5:17
296. See: Al-Mīzān, vol. 6, pp. 258-259.
297. Qur’an, 112:3
298. Qur’an, 21:26
299. Qur’an, 2:30
300. Qur’an, 2:32
301. Qur’an, 7:105
302. Qur’an, 2:282
303. If something is non-existent and a person knows about it or another becomes aware of it, that hypothetical thing is necessarily considered to have presumed existence. When the non-existent is presumed to exist, it becomes known, because the presumption of existence creates the possibility of manifestation for it. Imam Riḍā a.s. was asked whether God has knowledge of the non-existent. He replied that God not only knows the non-existent, but also knows the impossible and even beyond that, the impossible presumed to exist. Then he cited this verse as evidence: “If they were returned, they would go back to what they were forbidden from” 6:28 ʿUyūn Akhbār al-Riḍā, vol. 1, p. 118; Biḥār al-Anwār, vol. 4, p. 78. This means no one returns from Hell to this world, and returning from Hell to this world is impossible, because when this world is rolled up 81:1-2, there will be no world to return to.
304. Qur’an, 10:18
305. Qur’an, 67:14
306. Qur’an, 6:102
307. Al-Tafsīr al-Kabīr, vol. 12, p. 466.
308. Majmaʿ al-Bayān, vol. 3, p. 415.
309. Majmaʿ al-Bayān, vol. 2, p. 731; Al-Tafsīr al-Kabīr, vol. 8, p. 194.
310. Qur’an, 3:28
311. Qur’an, 4:176
312. Qur’an, 2:284
313. Qur’an, 3:45-46
314. Al-Kāfī, vol. 2, p. 352; See: ʿAwālī al-Laʾālī, vol. 4, p. 103.
315. Qur’an, 9:111
316. Qur’an, 3:45
317. Qur’an, 58:22
318. Qur’an, 5:110
319. Tafsīr al-ʿAyyāshī, vol. 1, p. 351.
320. Al-Mīzān, vol. 6, p. 270.
321. Tafsīr al-ʿAyyāshī, vol. 1, p. 351; Biḥār al-Anwār, vol. 14, p. 237.
322. See: Al-Mīzān, vol. 6, p. 271.
323. Qur’an, 2:31
324. Qur’an, 3:49
325. Qur’an, 3:49
326. Qur’an, 3:49
327. Qur’an, 21:23. God’s name is also expressed as a verb, as this verse is one of the divine attributes and indicates that God is immune [from questioning].
328. Tafsīr al-ʿAyyāshī, vol. 1, p. 352.
329. Qur’an, 17:55
330. Qur’an, 2:253
331. See: Tasnīm, vol. 14, pp. 386-387, “Mutawaffīk”; vol. 17, pp. 92-93, “Raqīban”.
332. Qur’an, 53:3-4
333. Qur’an, 39:42
334. In the exegesis of verse 4:158, it was mentioned that God raised both the spirit and body of Jesus Christ while preserving his life, and according to one possibility which considers his ascension to God as occurring through concealment from human sight, he is alive and has individual responsibilities, but does not have the responsibility of prophethood and community leadership.
335. Ghurar al-Ḥikam, p. 119; Biḥār al-Anwār, vol. 66, p. 209.
336. Qur’an, 41:53
337. Qur’an, 12:64
338. Qur’an, 5:114
339. Qur’an, 3:54
340. Qur’an, 11:57
341. Qur’an, 51:58
342. Qur’an, 35:10
343. Qur’an, 14:46
344. Qur’an, 2:255
345. Qur’an, 63:8
346. Qur’an, 35:10
347. Qur’an, 2:63
348. Qur’an, 19:12
349. Qur’an, 8:60
350. Qur’an, 2:165
351. Qur’an, 50:18
352. See: Tasnīm, vol. 8, p. 83, “al-ʿAdhāb”; vol. 8, p. 616, “Ghafūr”; vol. 7, pp. 82-83, “al-ʿAzīz”.
353. See: Al-Mīzān, vol. 6, p. 267.
354. Qur’an, 5:116
355. Qur’an, 4:48 and 4:116
356. Qur’an, 5:72
357. Al-Kashshāf, vol. 1, pp. 696-697.
358. Al-Tafsīr al-Kabīr, vol. 12, p. 467.
359. Qur’an, 14:36
360. Qur’an, 21:23
361. Qur’an, 112:4
362. Qur’an, 42:11
363. Qur’an, 2:25
364. Al-Durr al-Manthūr, vol. 2, pp. 349-350.
365. Qur’an, 17:79. Regarding this verse, it has been reported that the “praiseworthy station” maqām maḥmūd is the station of intercession al-Burhān fī Tafsīr al-Qurʾān, vol. 3, pp. 570-575 and everyone, even the prophets, hope for the intercession of the Seal of Prophethood.
366. Qur’an, 21:28
367. Qur’an, 39:7
368. See: Al-Mīzān, vol. 6, p. 267.
369. Qur’an, 33:23
370. Al-Kāfī, vol. 8, p. 58.
371. Al-Tibyān, vol. 4, p. 74.
372. Qur’an, 6:22-24
373. Qur’an, 6:27-28
374. Qur’an, 99:8
375. Qur’an, 14:22
376. Vol. 1, p. 697.
377. Qur’an, 57:20
378. Qur’an, 39:7
379. Qur’an, 20:109
380. In verse 48:18 this description is also given for those who made the pledge at Ḥudaybiyya the Pledge of Riḍwān. However, it should be noted that those who pledged under the tree may have been several groups, and divine pleasure may be distributed according to their degrees of faith.
381. Qur’an, 2:25, 82 and others.
382. Qur’an, 16:97
383. Qur’an, 2:130
384. Qur’an, 7:196
385. Qur’an, 5:27
386. Qur’an, 3:72
387. Qur’an, 58:22
388. Qur’an, 9:72
389. Al-Kāfī, vol. 1, p. 207.
390. Maʿānī al-Akhbār, p. 116; Biḥār al-Anwār, vol. 8, pp. 126, 185, and 207.
391. Qur’an, 50:35
392. Qur’an, 3:188
393. Qur’an, 9:89
394. Qur’an, 3:185
395. Qur’an, 9:72
396. Al-Tafsīr al-Kabīr, vol. 12, p. 469.
397. Qur’an, 31:30
398. Qur’an, 4:122
399. Qur’an, 4:87
400. Qur’an, 112:4
401. Qur’an, 2:127
402. Tafsīr al-Qummī, vol. 1, pp. 191-193.
403. Miṣbāḥ al-Sharīʿa, p. 35; Tafsīr Nūr al-Thaqalayn, vol. 1, p. 695.
404. Vol. 1, p. 697.