Appearance
Endnotes
1. See: Tasnīm, 18/374; Fatḥ al-Qadīr, 21/269, “abraḥ”.
2. See: Iʿrāb al-Qurʾān wa Bayānuhu, 5/628.
3. Mufradāt, p. 248, “ḥ q b”.
4. Qur’an, 18:7.
5. See: Al-Mīzān, 13/338-339.
6. In the blessed Sūrah al-Kahf, four stories are narrated: a) The story of the People of the Cave (verses 9-26). b) The story of two men, one a wealthy disbeliever and the other a poor believer (verses 32-44). c) The story of Moses and Khiḍr (verses 60-82). d. The story of Dhū l-Qarnayn (verses 83-98).
7. The mentioned narration will appear in the narrative discussion.
8. See: Tafsīr al-Samarqandī al-Musammā Baḥr al-ʿUlūm, 2/353; Majmaʿ al-Bayān, 6/741; Al-Jāmiʿ li-Aḥkām al-Qurʾān, 11/9.
9. Al-Īḍāḥ, p. 520; Musnad al-Ḥumaydī, 1/182.
10. See: Majmaʿ al-Bayān, 6/741.
11. See: Rūḥ al-Maʿānī, 8/293.
12. See: Al-Tafsīr al-Kabīr, 21/477-478.
13. See: Tafsīr al-Qummī, 2/38.
14. See: Tafsīr al-ʿAyyāshī, 2/330; Kamāl al-Dīn wa Tamām al-Niʿma, 1/217.
15. Al-Tibyān, 7/65; Al-Tafsīr al-Kabīr, 21/47; Al-Jāmiʿ li-Aḥkām al-Qurʾān, 11/11.
16. Lisān al-ʿArab, 15/147; Al-Miṣbāḥ al-Munīr, 2/462, “f t y”.
17. Qur’an, 12:30.
18. Qur’an, 4:25.
19. Musnad Aḥmad ibn Ḥanbal, 2/508; Ṣaḥīḥ al-Bukhārī, 3/124.
20. See: Al-Mīzān, 13/339.
21. See: Majmaʿ al-Bayān, 6/741; Al-Jāmiʿ li-Aḥkām al-Qurʾān, 11/9.
22. See: Al-Mīzān, 13/339.
23. See: Baṣāʾir al-Darajāt, 1/405; Kamāl al-Dīn wa Tamām al-Niʿma, 1/390; Al-Durr al-Manthūr, 4/245.
24. Qur’an, 21:34.
25. Qur’an, 3:185.
26. Qur’an, 39:30.
27. Qur’an, 62:8.
28. Nahj al-Balāgha, Wisdom 147.
29. Examples of the mentioned narrations will be presented in the narrative discussion.
30. Biḥār al-Anwār, 13/281.
31. See: Tafsīr al-Qummī, 2/37; Al-Burhān fī Tafsīr al-Qurʾān, 3/647.
32. Al-Ikhtiṣāṣ, 258.
33. Tanbīh al-Khawāṭir wa Nuzhat al-Nawāẓir (Majmūʿat Warrām), 1/125; Biḥār al-Anwār, 4/43.
34. Tafsīr al-Qummī, 2/37.
35. Qur’an, 16:44.
36. Al-Kāfī, 8/117; Kamāl al-Dīn wa Tamām al-Niʿma, 1/217.
37. Qur’an, 4:164.
38. Qur’an, 7:145.
39. Tafsīr al-Qummī, 2/37.
40. See: Nasīm, 30/535, “Ḥītān”, 13/625-626, “Lā Tattakhidh”, 6/367, “Al-Baḥr”, 42/146-147, “Sārib”, 27/290, “Jāwaznā”, 9/658, “Lā Tulqū”, 16/36, “Salafanī”.
41. See: Maqāyīs al-Lugha, 2/114, “ḥ w t”.
42. Mufradāt, 261, “ḥ w t”.
43. Al-Nihāya, Ibn Athīr, 2/356; Aqrab al-Mawārid, 1/508, “s r b”.
44. Al-Sarāʾir, 1/507; Al-Muʿtabar fī Sharḥ al-Mukhtaṣar, 2/756.
45. Mufradāt, 305, “s r b”.
46. See: Mufradāt, 603, “dh a”.
47. Kitāb al-ʿAyn, 7/135, “n ṣ b”.
48. See: Majmaʿ al-Bayān, 6/740.
49. Some believe that the reason the fish was with Joshua was because he was Ibn Nūn (son of fish). (See: Raḥma min al-Raḥmān, 3/19) Rational judgment necessitates avoiding such correlations.
50. For more information, refer to these sources: Majmaʿ al-Bayān, 6/741-742; Al-Tafsīr al-Kabīr, 21/479-480.
51. Qur’an, 18:63.
52. In the words of the companion
53. Ibid.
54. See: Al-Mīzān, 13/340.
55. Qur’an, 7:142.
56. See: Al-Mīzān, 13/340.
57. Qur’an, 18:62.
58. Qur’an, 19:5.
59. Qur’an, 19:7.
60. Qur’an, 19:10
61. Tafsīr al-Qummī, 2/37-38
62. Tafsīr al-ʿAyyāshī, 2/329
63. Kamāl al-Dīn wa Tamām al-Niʿma, 1/296
64. Al-Tibyān, 7/66
65. See: Tasnīm, 32/312; Al-Ālūsī, 6/73; Al-Tashīl, 10/202-203, “yuʿjibuka”
66. See: Lisān al-ʿArab, 4/450, “ṣ kh r”
67. Majmaʿ al-Bayān, 6/742
68. See: Al-Mīzān, 13/341-341
69. See: Al-Tafsīr al-Kabīr, 21/480
70. Tafsīr al-Taḥrīr wa-l-Tanwīr, 15/104-105
71. See: Al-Tafsīr al-Kabīr, 21/480
72. Qur’an, 38:41
73. See: Al-Mīzān, 13/341
74. See: Majmaʿ al-Bayān, 9/139; 10/559; Zubdat al-Tafāsīr, 6/336-337
75. Qur’an, 2:61
76. See: Mishkāt al-Anwār fī Ghurar al-Akhbār, 97
77. Qur’an, 18:57
78. Al-Khiṣāl, 2/417
79. See: Tasnīm, 12/380; “ītāʾ”, 14/728-729; “yanbaʿ”, 4/156; “niʿam”, 10/570; “yazdakum” and “yazdad”, 14/499; “al-qaṣaṣ”, 10/28-29, “lam yajid”
80. Mufradāt, 739, “l d n”
81. See: Muʿjam Maqāyīs al-Lugha, 5/243, “l d n”
82. For further explanation and the difference with “ʿinda”, see: Tasnīm, 12/234
83. The verb “nabagha” is read with the omission of “yāʾ”. There are various views regarding the reason for its omission. (See: Al-Baḥr al-Muḥīṭ, 7/203; Iʿrāb al-Qurʾān al-Karīm wa Bayānuhu, 5/630; Tafsīr Jawāmiʿ al-Jāmiʿ, 2/272)
84. See: Al-Mīzān, 13/341
85. Qur’an, 18:65
86. Qur’an, 97:1
87. Qur’an, 27:6
88. Qur’an, 96:5
89. Nahj al-Balāgha, Sermon 193, sections 5-6
90. Qur’an, 18:66
91. Qur’an, 18:72,75
92. Qur’an, 7:156
93. Ibid.
94. Qur’an, 43:31
95. Ibid.
96. Qur’an, 18:66
97. Qur’an, 43:32
98. Qur’an, 28:86
99. See: Al-Tafsīr al-Kabīr, 21/481
100. Qur’an, 18:65
101. See: Al-Tafsīr al-Kabīr, 21/481
102. Qur’an, 18:66
103. See: Al-Tafsīr al-Kabīr, 21/481
104. Qur’an, 18:68
105. Qur’an, 18:69
106. See: Al-Tafsīr al-Kabīr, 21/482
107. Qur’an, 18:82
108. See: Mawsūʿat Tafāsīr al-Muʿtazila, 1/88
109. See: Al-Tafsīr al-Kabīr, 21/481-482
110. See: Al-Tafsīr al-Kabīr, 21/482
111. See: Jāmiʿ al-Bayān, 15/179; Majmaʿ al-Bayān, 6/745; Al-Durr al-Manthūr, 4/229; Biḥār al-Anwār, 13/283
112. Al-Maʿārif, p. 42; Tārīkh al-Ṭabarī, 1/365. In another narration his name is “Ḥalīqā” (Al-Khiṣāl, 1/322) and in another narration “Tālyā ibn Malkān ibn ʿĀbir ibn Arfakhshad ibn Sām ibn Nūḥ” (See: Maʿānī al-Akhbār, p. 49). In some narrations, it is mentioned that he is from the lineage of Adam. Adam prayed for his survival until the Day of Judgment, and God kept him alive to deny the Dajjāl. (See: Al-Durr al-Manthūr, 4/224)
113. See: Kashf al-Asrār wa ʿUddat al-Abrār, 5/718
114. See: Tārīkh al-Ṭabarī, 1/376; Al-Muntaẓam, 1/358
115. See: ʿIlal al-Sharāʾiʿ, 1/59; Al-Burhān fī Tafsīr al-Qurʾān, 3/645
116. See: Al-Kāfī, 1/269
117. See: Al-Mīzān, 13/352
118. See: Kamāl al-Dīn wa Tamām al-Niʿma, 2/390; Al-Burhān fī Tafsīr al-Qurʾān, 3/661
119. See: Al-Mīzān, 13/353.
120. Al-Muḥarrar al-Wajīz, 3/537; Saʿd al-Suʿūd, 163; Tafsīr al-Qurʾān al-ʿAẓīm, Ibn Kathīr, 5/299.
121. Ṣaḥīḥ Muslim, 7/1187; Al-Mustadrak ʿalā al-Ṣaḥīḥayn, 4/499.
122. Al-Jassāsa: The creature of the earth that will emerge in the end times, named al-Jassāsa because it will spy on information for the Dajjāl. (See: Al-Kashshāf, 3/384; Al-Jāmiʿ li-Aḥkām al-Qurʾān, 11/41-42).
123. See: Al-Jāmiʿ li-Aḥkām al-Qurʾān, 11/41-43.
124. Qur’an, 3:185.
125. Qur’an, 21:34.
126. Qur’an, 3:185.
127. Qur’an, 21:34.
128. Qur’an, 39:30.
129. See: Rūḥ al-Maʿānī, 8/307-308.
130. See: Al-Tibyān, 7/70; Majmaʿ al-Bayān, 6/425-426.
131. Qur’an, 18:77.
132. See: Tārīkh al-Ṭabarī, 1/366; Al-Kāmil fī al-Tārīkh, Ibn Athīr, 1/160.
133. Qur’an, 33:40.
134. Al-Kāfī, 8/107.
135. Ali said at the Prophet’s passing: “With your death, something has been discontinued that was not discontinued with the death of others” (Nahj al-Balāgha, Sermon 235), meaning that after you, legislative revelation was discontinued.
136. Tahdhīb al-Aḥkām, 6/96.
137. Nahj al-Balāgha, Sermon 2.
138. This does not refer to knowledge of the absolute essence and identity. Where human instruction is concerned, it is only in the realm of names. Knowledge of the Divine Essence is impossible. The absolute identity is not the object of worship, purpose, or witness of any prophet, and cannot be comprehended by anyone. What transpires in the universe and humanity is knowledge of divine names. Some understand the knowledge of names through acquired knowledge, while the elect understand it through witnessed knowledge.
139. Al-Kāfī, 1/39.
140. ʿAwārif al-Maʿārif, 1/134.
141. Qur’an, 4:78.
142. See: Nasīm, 11/222; 21/135.
143. Sharḥ al-Manẓūma, Sabzawārī, 1/237.
144. Muḥammad ibn Jamāl al-Dīn Makkī al-ʿĀmilī.
145. See: Dhikrā al-Shīʿa, 4/11.
146. See: Dhikrā al-Shīʿa, 4/10; Musnad Aḥmad, 4/25.
147. Qur’an, 3:79.
148. Muʿjam Rijāl al-Ḥadīth, 8/253-259: “The Imam only criticized Zurāra to defend him and protect him from the harm of enemies, and he said: He was the most beloved of people to him and the most beloved of his father’s companions to him, alive and dead.”
149. Qur’an, 18:79.
150. Qur’an, 2:31.
151. Qur’an, 21:80.
152. Qur’an, 34:10.
153. Qur’an, 21:69.
154. This threefold division of knowledge appears in a narration: From al-Kāẓim (a.s.): “Knowledge is only of three types: a clear verse, or a just obligation, or an established tradition, and whatever is beyond these is superfluous.” (al-Kāfī, 1/32; ʿAwālī al-Laʾālī, 4/79)
155. Tafsīr al-Qummī, 2/38.
156. See: Majmaʿ al-Bayān, 6/745.
157. ʿIlal al-Sharāʾiʿ, 1/59-60; al-Burhān fī Tafsīr al-Qurʾān, 3/625.
158. Majmaʿ al-Bayān, 6/743; al-Durr al-Manthūr, 4/229.
159. al-Mustadrak ʿalā al-Ṣaḥīḥayn, 2/369.
160. Nahj al-Balāgha, Sermon 189.
161. Manāqib Āl Abī Ṭālib, Ibn Shahrāshūb, 2/247.
162. See: Tasnīm, 5/646 and “Intihāʾ”, 12/162-163, “al-Rashād”, 14/699, “Ṭawʿan wa Karhan”, 7/571, “al-Ṣabr”, 41/156-157, “Biḥāṭ”, 11/392, “Khaybar”.
163. See: Mufradāt, 530; Tāj al-ʿArūs, 11/328-330, “ṭ w ʿ”.
164. ʿAwālī al-Laʾālī, 4/69; Biḥār al-Anwār, 1/177.
165. Qur’an, 18:60.
166. See: Majmaʿ al-Bayān, 6/745.
167. See: al-Tafsīr al-Kabīr, 21/483.
168. Qur’an, 21:51.
169. Qur’an, 20:114.
170. See: al-Tafsīr al-Kabīr, 21/483-484.
171. Qur’an, 28:78.
172. Qur’an, 18:65
173. See: Al-Tafsīr al-Kabīr, 21/483-484; Tafsīr Gharāʾib al-Qurʾān, 4/448; Al-Mīzān, 13/343
174. See: Al-Mīzān, 13/343
175. From the Prophet (s.a.w.): “May Allah have mercy on my brother Moses. News is not like witnessing. Allah had informed him about the trial of his people and he knew that what He told him was true, yet when he returned to his people and saw them, he became angry and threw down the tablets.” (Majmaʿ al-Bayān, 4/741)
176. Qur’an, 7:148-152
177. See: Al-Mīzān, 13/322-323
178. Qur’an, 11:20
179. See: Al-Tafsīr al-Kabīr, 21/484-485
180. This verse explains the reason for the previous verse, therefore the “wāw” at the beginning of the verse is circumstantial, not conjunctive; and the entire verse is in the position of circumstantial phrase from the noun “inna” or the pronoun “tastaṭīʿ”. (See: Tafsīr al-Taḥrīr wa-l-Tanwīr, 15/108)
181. See: Al-Kashshāf, 2/734; Tafsīr al-Taḥrīr wa-l-Tanwīr, 15/108-109
182.
183. See: Rūḥ al-Maʿānī, 8/314
184. Qur’an, 65:12
185. See: Mufradāt, 265-266, “ḥ ṭ ṭ”
186. Qur’an, 2:31
187. See: Qurʾān, 27:22-26
188. Al-Kāfī, 1/41
189. Qur’an, 49:7
190. Sharḥ Nahj al-Balāgha, Ibn Abī al-Ḥadīd, 1/3, introduction
191. Ibid.
192. ʿIlal al-Sharāʾiʿ, 1/60
193. Tafsīr al-Qummī, 2/38
194. Tafsīr al-ʿAyyāshī, 2/334
195. Tafsīr al-ʿAyyāshī, 2/334
196. Ibid., 332
197. Qur’an, 17:55
198. Qur’an, 2:253
199. Qur’an, 2:285
200. Qur’an, 20:114
201. See: Al-Mīzān, 13/357
202. See: Tafsīr al-ʿAyyāshī, 2/332.
203. For this, see: Tasnīm, 15/370; “al-ʿAṣā”, 18/712 and 20/72, “Ḥadīth”; 28/61, “Dhikr”.
204. See: Al-Mīzān, 13/343.
205. See: Al-Baḥr al-Muḥīṭ, 7/205-206; Tafsīr al-Taḥrīr wa-l-Tanwīr, 15/109.
206. See: Al-Tafsīr al-Kabīr, 21/484-485.
207. See: Al-Mīzān, 13/343.
208. Doubts concerning Moses’s infallibility and their responses can be found in Sayyid Murtaḍā’s Tanzīh al-Anbiyāʾ, pp. 82-87.
209. The discussion about the nature of Moses’s questions to Khiḍr will come in the following verses.
210. See: Al-Mīzān, 13/344.
211. See: Al-Tafsīr al-Kabīr, 21/486.
212. Qur’an, 18:66.
213. Qurʾān, 20:37-39. A similar narrative appears in Sūrah al-Qaṣaṣ (Qurʾān, 28:7).
214. Qur’an, 28:15.
215. Qur’an, 28:23.
216. Qur’an, 18:66.
217. Ibid.
218. Qur’an, 18:68.
219. Tafsīr al-ʿAyyāshī, 2/330-331.
220. Tafsīr al-Qummī, 2/38-39.
221. See: Tasnīm, 11/232 and 297, “al-Ṭalāq”, 11/487, “Kitāb”, 26/412-413, “al-Zukhruf”, 12/578-579, “ʿUsra”.
222. Al-Ṣiḥāḥ Tāj al-Lugha, 4/1518; Majmaʿ al-Baḥrayn, 5/208, “ṭ l q”.
223. See: Mufradāt, pp. 413-414, “s f n”.
224. See: Ibid., pp. 279-280, “kh r q”.
225. Kitāb al-ʿAyn, 4/354; Mufradāt, p. 605, “gh r q”.
226. Mufradāt, p. 88, “a m r”.
227. Majmaʿ al-Baḥrayn, 3/209, “a m r”.
228. See: Tāj al-ʿArūs, 6/35, “a m r”.
229. Al-Kashshāf, 2/735.
230. Al-Ṣiḥāḥ Tāj al-Lugha, 4/1486, “r h q”.
231. See: Al-Tibyān, 7/74.
232. See: Al-Kashshāf, 2/736.
233. See: Al-Baḥr al-Muḥīṭ, 7/206.
234. Qur’an, 18:65.
235. Al-Jāmiʿ li-Aḥkām al-Qurʾān, 11/19; Al-Baḥr al-Muḥīṭ, 7/207.
236. See: Al-Mīzān, 13/344.
237. See: Al-Tibyān, 7/73-74.
238. Qur’an, 7:150.
239. See: Jāmiʿ al-Bayān, 15/181; Majmaʿ al-Bayān, 6/427; Rūḥ al-Maʿānī, 8/318.
240. Qur’an, 20:126.
241. See: Al-Mīzān, 13/344.
242. Al-Tibyān, 7/74.
243. Qur’an, 11:41.
244. Qur’an, 16:8.
245. See: Tafsīr Abī al-Suʿūd, 4/209.
246. See: Al-Tafsīr al-Kabīr, 21/486.
247. Qur’an, 18:70.
248. According to Article 88 of the Constitution of the Islamic Republic of Iran.
249. Qur’an, 37:24.
250. Qur’an, 102:8.
251. Qur’an, 7:6.
252. Qur’an, 2:30.
253. Qur’an, 11:45-46.
254. Qur’an, 2:30.
255. Qur’an, 18:65.
256. Qur’an, 2:30.
257. Qur’an, 38:67-69.
258. Qur’an, 66:6.
259. Qur’an, 21:27.
260. Nahj al-Balāgha, Wisdom 305.
261. Qur’an, 20:92-94.
262. Ṣaḥīḥ al-Bukhārī, 5/231; Majmaʿ al-Bayān, 6/743.
263. Tafsīr al-Qummī, 2/38-39.
264. See: Tasnīm, 13/275; Al-Naqā, 30/332-333; Al-Fāʾ, 14/193; Aʿlām, 7/83; Yuʾthiruhum, 9/40; Tazkiya, 29/92-93; Tukrimuhum, 41/116; Makrūn, 20/529; Ṣāḥibī, 13/234; Li-Dhālik.
265. See: Lisān al-ʿArab, 5/232-233; Al-Ṣiḥāḥ Tāj al-Lugha, 2/836-837, “n k r”
266. Since the Qur’an is not a conventional history or story book, it did not mention the event of disembarking from the ship and beginning the land journey.
267. The phrase ﴿فَقَتَلَهُ﴾ in this verse is part of the condition. The condition and its response in this verse and the following verse (the wall incident) differ, indicating that the story of Moses and Khiḍr is a three-sided narrative. The explanation of this point will come at the end of the exegetical discussion of these verses.
268. Qur’an, 5:32
269. Nukr or munkar is opposite to ʿurf or maʿrūf which is recognized in religious law. (See: Lisān al-ʿArab, 9/239)
270. See: Majmaʿ al-Bayān, 6/746; Al-Tafsīr al-Kabīr, 21/486-487; Al-Mīzān, 13/345. This meaning is also understood from some traditions.
271. See: Al-Mīzān, 13/345
272. Qur’an, Qur’an, 18:71
273. See: Al-Mīzān, 13/345
274. See: Al-Tafsīr al-Kabīr, 21/487
275. See: Al-Mīzān, 13/345
276. The scholar, Allamah Tabatabai has precisely stated this point as follows: The sum of these verses narrates one story where Moses objected to Khiḍr three times in succession; it is not meant to narrate three separate stories with Moses objecting in each one. (See: Al-Mīzān, 13/345) Alusi has also mentioned this point from another perspective. (See: Rūḥ al-Maʿānī, 8/319-320)
277. Qur’an, Qur’an, 18:71
278. The letter fāʾ in fa-qatalahu is not for consequence, like the fāʾ in fa-sabbiḥ bi-ḥamdi rabbika (Qurʾān, 110:3) where, since no other consequence is mentioned, the fāʾ is for consequence. Rather, the fāʾ in the verses under discussion is for derivation, and there is another mentioned consequence.
279. See: Al-Kashshāf, 2/636; Tafsīr Gharāʾib al-Qurʾān, 4/450; Al-Baḥr al-Muḥīṭ, 7/208.
280. Qur’an, 18:77
281. Qur’an, 18:71
282. The doubts about the story of Moses and Khiḍr and their answers from the viewpoint of Shaykh Mufīd and Sayyid Murtaḍā will come at the end of the story.
283. Qur’an, 20:17
284. Qur’an, 20:18
285. Qur’an, 20:19
286. Qur’an, 20:20
287. Qur’an, 20:21
288. Qur’an, 20:21
289. Dīwān-i Ghazalīyāt-i Ḥāfiẓ, Ghazal 493, p. 675
290. Tafsīr al-Qummī, 2/38-39
291. Talbīb means collar and neckline. (See: Lisān al-ʿArab, 1/233-234, “l b b”)
292. ʿIlal al-Sharāʾiʿ, 1/60-61
293. Jāmiʿ al-Bayān, 15/186
294. In another narration it is stated: “If he had stayed with his companion, he would have seen the most amazing wonders.” (Takhrīj al-Aḥādīth wa-l-Āthār Zaylaʿī, 2/305)
295. Jāmiʿ al-Bayān, 15/186
296. See: Tasnīm, same volume, p. 271; “Al-Ṭāʾifa”, 2/469; “Al-Umm”, 4/553-554; “Al-Qarya”, 4/629; “Ṭaʿām”, 23/527-528; “Bi-Abī”, 41/443; “Ajr”, 6/389-390; “Al-Takhadhtum”, 7/215-216; “Lā Tufarriq”, 3/164; “Atūnī”, 13/104, “Taʾwīluhu”
297. See: Al-Jāmiʿ li-Aḥkām al-Qurʾān, 3/288; Lisān al-ʿArab, 15/177
298. Qur’an, 12:82
299. See: Tasnīm, 4/553-554; 41/275; Payāmbar-i Raḥmat, p. 248
300. See: Mufradāt, p. 513, “ḍ y f”
301. Jamāl al-Usbūʿ, p. 430, Mafātīḥ al-Jinān, “Ziyārat of the Holy Prophet on Saturday”
302. See: Mufradāt, p. 189, “j d r”
303. See: Majmaʿ al-Baḥrayn, 4/228, “q ḍ ḍ”
304. See: Mufradāt, p. 674, “q ḍ ḍ”
305. See: al-Nihāya, Ibn Athīr, 1/183, “t kh dh”
306. Qur’an, 18:74
307. Qur’an, 2:58
308. See: Jāmiʿ al-Bayān, 1/337; Muʿjam al-Buldān, 1/165
309. Qur’an, 2:259
310. See: al-Kashf wa-l-Bayān, 2/245; Muʿjam al-Buldān, 2/540
311. Qur’an, 7:161
312. See: Jāmiʿ al-Bayān, 9/62; Majmaʿ al-Bayān, 4/756
313. See: Muʿjam al-Buldān, 1/292
314. Qur’an, 10:98
315. See: Tafsīr al-Qurʾān al-ʿAẓīm, Ibn Abī Ḥātim, 6/1987
316. Qur’an, 36:13
317. See: Tafsīr Muqātil ibn Sulaymān, 3/597; 3/575; Rawḍ al-Jinān wa-Rūḥ al-Janān, 16/139; al-Durr al-Manthūr, 6/237
318. See: al-Akhbār al-Ṭiwāl, p. 69
319. Qur’an, 28:24
320. 25:30. In Mecca, the Qurʾān was not only abandoned (mahjūr) in the sense of being forsaken, but it was also used as a means of insult in the polytheists’ evening gatherings. Verse 67 of Sūrah al-Muʾminūn explains this abandonment: “In arrogance, speaking evil of it in your nightly conversations.” Sāmir refers to nighttime conversations. (See: Lisān al-ʿArab, 4/377; Tāj al-ʿArūs, 6/540)
321. al-Jāmiʿ li-Aḥkām al-Qurʾān, 11/25: “…And may Allah forgive al-Ḥarīrī for taking this verse lightly and bringing forth nonsensical speech and erring by using it as evidence for lying and persistence in it, claiming that this is not blameworthy for its doer nor a deficiency upon him, saying: ‘If you are rejected, there is no shame in rejection, Consider Moses and Khiḍr’s story.’ I say: This is playing with religion and disrespecting the prophets…”
322. See: This volume, pp. 231-232
323. Qur’an, 18:65
324. See: Majmaʿ al-Bayān, 6/751.
325. Talkhīṣ al-Bayān, 215.
326. The explanation of this matter will come in the discussion of signs regarding the consciousness and perception of all beings in existence.
327. See: Al-Mīzān, 13/346.
328. Qur’an, 18:76.
329. See: Al-Mīzān, 13/347.
330. Al-Khaṣāʾiṣ, Ibn Jinnī, 1/58.
331. See: Al-Baḥr al-Muḥīṭ, 7/211; Rūḥ al-Maʿānī, 8/331.
332. See: Al-Baḥr al-Muḥīṭ, 7/211; Tafsīr al-Taḥrīr wa-l-Tanwīr, 15/116.
333. See: Rawḍ al-Jinān wa-Rūḥ al-Jinān, 13/17.
334. The detailed discussion of interpretation (taʾwīl) and its difference from exegesis (tafsīr) is explained in other verses (see: Tasnīm, 13/170-175) and its summary is as follows: Exegesis is of two types: apparent, which is connected to words, and hidden, which is connected to concepts. However, interpretation is not exegesis or knowledge of the hidden meaning, rather it relates to external reality and explains the actual occurrence of events. For example, the story of the interpretation of Joseph’s dream where he saw eleven stars and the sun and moon prostrating to him: “O my father, I saw eleven stars and the sun and the moon; I saw them prostrating to me” (Qurʾān, 12:4), and when his father, mother, and brothers entered upon him in Egypt and fell in prostration to honor him, he said to his father that this was the interpretation of his previous dream: “O my father, this is the interpretation of my dream of before” (Qurʾān, 12:100).
335. Qur’an, 18:82. See: Tasnīm, 13/167-169.
336. See: Al-Tafsīr al-Kabīr, 21/488.
337. See: Rūḥ al-Maʿānī, 9/7.
338. See: Al-Kashshāf, 2/377 (footnote).
339. For further explanation see: Tafsīr Mawḍūʿī Qurʾān Karīm, Qurʾān dar Qurʾān, 1/353-356.
340. Qur’an, 17:44.
341. Qur’an, 62:1.
342. Qur’an, 3:83.
343. Qur’an, 16:49
344. Qur’an, 41:11
345. Musnad Aḥmad ibn Ḥanbal, 2/374
346. Al-Kāfī, 2/613
347. Ibid., 3/242
348. Al-Amālī, Ṭūsī, 341
349. Al-Kāfī, 1/469
350. Rukn al-Dīn Abū Isḥāq Ibrāhīm ibn Muḥammad Isfarāyinī (d. 418 AH) was a renowned Shāfiʿī scholar and jurist who had teaching authority over the prominent scholars of Nīshāpūr in theology and jurisprudential principles. (See: Shadharāt al-Dhahab, 5/90-91; Al-Kunā wa-l-Alqāb, 2/26)
351. Abū Bakr Muḥammad ibn Dāwūd ibn ʿAlī ibn Khalaf al-Iṣfahānī, known as “Ibn Dāwūd”, was a jurist, traditionalist, literary scholar, poet of the third century Hijri and the leader of the Ẓāhirī school who had teaching sessions in Baghdad
352. See: Al-Jāmiʿ li-Aḥkām al-Qurʾān, 11/26-27; Al-Itqān fī ʿUlūm al-Qurʾān, 2/29
353. Qur’an, 41:20; Qurʾān, 24:24
354. Qur’an, 25:12
355. See: Murūj al-Dhahab, vol. 4, pp. 205-206
356. Qur’an, 25:12
357. Qur’an, 41:20
358. Qur’an, 24:24
359. Miṣbāḥ al-Sharīʿa, 16
360. Tafsīr al-ʿAyyāshī, 2/333
361. Majmaʿ al-Bayān, 6/751
362. Majmaʿ al-Bayān, 6/751
363. Majmaʿ al-Bayān, 6/751
364. Zubdat al-Tafāsīr, 4/137
365. ʿUqūd al-Marjān, 3/171
366. Mirʾāt al-ʿUqūl, 7/364
367. Tafsīr al-Qummī, 2/39
368. ʿIlal al-Sharāʾiʿ, 1/61
369. Tafsīr al-Qummī, 2/39. Similar narrations are also found in general sources. (See: Jāmiʿ al-Bayān, 15/187)
370. See: Tasnīm, 9/80-81; 23/466, “al-Masākīn”; 12/417, “al-Fuqarāʾ”; 5/522-523, “al-Warāʾ”; 11/607, “Malkan”
371. Lisān al-ʿArab, 1/648, “gh ṣ b”
372. See: Al-Mīzān, 13/347
373. See: Zād al-Masīr, 3/102; Anwār al-Tanzīl, 3/290
374. See: Al-Jāmiʿ li-Aḥkām al-Qurʾān, 11/34
375. Qur’an, 45:10
376. See: Al-Mīzān, 13/347
377. See: Al-Tafsīr al-Kabīr, 21/291: “Everything that is hidden from you is concealed from you, and you are concealed from it, so everything that is hidden from you is behind you, and what is in front of something and before it, when it is hidden from it and concealed from it, it is not far-fetched to use the word ‘behind’ for it.”
378. Qur’an, 85:20
379. Qur’an, 23:7
380. Qur’an, 42:51
381. Al-Kashshāf, 2/720-721: “I wanted to damage it due to fear of usurpation of it, and it should have come after the cause, so why was it placed before it? I say: The intention was to place it after, but it was placed before out of concern and because the fear of usurpation was not the only cause…”
382. See: Jāmiʿ al-Bayān, 16/3; Tafsīr al-Qurʾān al-ʿAẓīm, Ibn Abī Ḥātim, 7/2379
383. Al-Furūq fī al-Lugha, 170-171; Tasnīm, 9/119
384. See: Rūḥ al-Maʿānī, 14/212
385. See: Al-Tafsīr al-Kabīr, 21/490
386. See: Majmaʿ al-Baḥrayn, 3/442
387. See: Al-Mīzān, 1/428; 9/310-311
388. Mufradāt, 417-418, “s k n”; Lubāb al-Taʾwīl fī Maʿānī al-Tanzīl, 3/173
389. Tadhkirat al-Fuqahāʾ, 5/238
390. Al-Aḥkām al-Sulṭāniyya, 122
391. Al-Marāsim al-ʿAlawiyya wa-l-Aḥkām al-Nabawiyya, 132; Mukhtalif al-Shīʿa, 3/198
392. Al-Nihāya fī Mujarrad al-Fiqh wa-l-Fatāwī, 184
393. Qur’an, 90:16
394. Mufradāt, 165
395. Qur’an, 18:82
396. Qur’an, 18:70
397. Qur’an, 20:38-39
398. Qur’an, 20:39
399. Qur’an, 28:17
400. Tafsīr al-ʿAyyāshī, 2/335; See: Ṣaḥīḥ al-Bukhārī, 5/232 and 235
401. Tafsīr al-ʿAyyāshī, 2/336
402. Majmaʿ al-Bayān, 6/743
403. Rijāl al-Kashī, 138
404. See: Tasnīm, 14/193; “Ghulām”, 7/476-477; “Falā taṣḥabhum”, same volume, 272; “La-urhiqannī”, 7/83; “Yuzhiquhum”, 11/227; “Arhiqhunna”
405. According to the view of the scholar ʿAllāmah Ṭabāṭabāʾī, from the phrase wa-aqraba ruḥman in the following verse, it appears that the two words “ṭughyānan” and “kufran” are specification (tamyīz) for “irhāq”; meaning they are two descriptions for the boy, not for his parents. (See: Al-Mīzān, 13/328)
406. See: Tafsīr al-Sharīf al-Murtaḍā, 3/62-63, 66
407. Qur’an, 17:38
408. Qur’an, 5:119
409. Since attributing the true meaning of fear (khashya) to God is inappropriate, and according to the scholar ʿAllāmah Ṭabāṭabāʾī, it is even negated from His prophets: “And they fear none except Allah.” (Qurʾān, 33:39; See: Al-Mīzān, 13/348)
410. The expression khayran minhu zakātan in conjunction with ṭughyānan wa-kufran in the previous verse means “better than him in righteousness and faith.” (See: Al-Mīzān, 13/348)
411. Qur’an, 18:65
412. Qur’an, 8:17
413. Qur’an, 9:14
414. Nahj al-Balāgha, Wisdom 453. Imam al-Ṣādiq (a.s.) also said: “Al-Zubayr remained one of us, the People of the House, until his offspring grew up and turned him away from his opinion.” (Al-Khiṣāl, 1/157)
415. ʿIlal al-Sharāʾiʿ, 1/61
416. Tafsīr al-ʿAyyāshī, 2/335
417. Ibid., 336
418. Tafsīr al-ʿAyyāshī, 2/336-337
419. See: Al-Muḥarrar al-Wajīz, 3/536; Al-Jāmiʿ li-Aḥkām al-Qurʾān, 11/37
420. See: Nasīm, 5/356-357; “Al-Yatāmā”, 17/215-216; “Al-Yatāmā”, 27/88; “Qarya” and “Madīna”, 23/546; “Yaknizūn”, 27/399; “Ashuddahu.”
421. Al-Miṣbāḥ al-Munīr, 1/679, “y t m”
422. See: Mufradāt, pp. 529-531; Lisān al-ʿArab, 8/422; Al-Miṣbāḥ al-Munīr, 2/380, “ṭ w ʿ”
423. Taʾwīlāt Ahl al-Sunna, 7/198; Majmaʿ al-Bayān, 6/753; Tafsīr Abī al-Suʿūd, 5/238
424. Qur’an, 18:77
425. See: Al-Mīzān, 13/348
426. See: Majmaʿ al-Bayān, 6/753
427. See: Al-Jāmiʿ li-Aḥkām al-Qurʾān, 11/38
428. Qur’an, 36:13-21
429. Qur’an, 9:34
430. See: Al-Tafsīr al-Kabīr, 21/492
431. See: Majmaʿ al-Bayān, 6/754
432. See: Al-Mīzān, 13/349
433. Qur’an, 4:9
434. Qur’an, 18:65
435. Ibid.
436. Delegation (tafwīḍ) like predestination is impossible. The Glorious God has not delegated any task to anyone, and all creatures are divine agents.
437. Qur’an, 28:7
438. Qur’an, 21:73
439. For further explanation see: Sarchashma-yi Andīsha, 1/33; Tafsīr-i Mawḍūʿī Qurʾān Karīm, Qurʾān dar Qurʾān, pp. 424-425
440. See: Al-Masāʾil al-ʿUkbarīya, p. 34
441. See: Al-Masāʾil al-ʿUkbarīya, pp. 34-35
442. Qur’an, 29:26
443. See: Al-Masāʾil al-Kabīra, pp. 34-35
444. Qur’an, 26:61-62
445. Qur’an, 14:5-6
446. See: ʿIlal al-Sharāʾiʿ, 1/599
447. These doubts and assumptions are based on Moses meeting Khiḍr after his prophethood.
448. See: Tanzīh al-Anbiyāʾ, pp. 81-82; Tafsīr al-Sharīf al-Murtaḍā, 3/62-63
449. Tanzīh al-Anbiyāʾ, p. 82; Tafsīr al-Sharīf al-Murtaḍā, 3/62-63
450. Tanzīh al-Anbiyāʾ, p. 82; Tafsīr al-Sharīf al-Murtaḍā, 3/63
451. Qur’an, 18:69
452. Tanzīh al-Anbiyāʾ, 82-83; Tafsīr al-Sharīf al-Murtaḍā, 3/63
453. Qur’an, 18:69
454. Tanzīh al-Anbiyāʾ, 82-83; Tafsīr al-Sharīf al-Murtaḍā, 3/63-64
455. Tanzīh al-Anbiyāʾ, 83
456. Qur’an, 18:71
457. Qur’an, 18:74
458. Tanzīh al-Anbiyāʾ, 82; Tafsīr al-Sharīf al-Murtaḍā, 3/62
459. See: Tanzīh al-Anbiyāʾ, 83-84; Tafsīr al-Sharīf al-Murtaḍā, 3/64
460. Qur’an, 18:73
461. Tanzīh al-Anbiyāʾ, 82
462. Qur’an, 20:115
463. Tanzīh al-Anbiyāʾ, 84; Tafsīr al-Sharīf al-Murtaḍā, 3/64-65
464. Qur’an, 12:70
465. Tanzīh al-Anbiyāʾ, 84; Tafsīr al-Sharīf al-Murtaḍā, 3/64-65
466. See: Tanzīh al-Anbiyāʾ, 84; Tafsīr al-Sharīf al-Murtaḍā, 3/65
467. See: Tanzīh al-Anbiyāʾ, 84; Tafsīr al-Sharīf al-Murtaḍā, 3/62
468. See: Tanzīh al-Anbiyāʾ, 84-85; Tafsīr al-Sharīf al-Murtaḍā, 3/65
469. Qur’an, 18:80
470. See: Tanzīh al-Anbiyāʾ, 82; Tafsīr al-Sharīf al-Murtaḍā, 3/62
471. See: Tanzīh al-Anbiyāʾ, 85
472. See: Tanzīh al-Anbiyāʾ, 85
473. Qur’an, 18:82
474. Al-Tibyān, 7/82
475. Qur’an, 39:62
476. Qur’an, 38:27
477. Qur’an, 15:85
478. Qur’an, 35:43
479. Ṣaḥīfat Sajjādiyya, Prayer 13
480. Al-Tafsīr al-Kabīr, 21/489-490
481. Qurʾān, 2:216
482. Ibid.
483. Qurʾān, 4:19
484. Qur’an, 4:11
485. From the Prophet (s.a.w.): “May Allah have mercy on my brother Moses who was shy and said that. Had he remained with his companion, he would have witnessed even more wonders.” (Anwār al-Tanzīl, 3/289; Biḥār al-Anwār, 13/284)
486. Nahj al-Balāgha, Wisdom 85.
487. In Al-Muʿjam al-Awsaṭ by Ṭabarānī, 1/299 and Al-Tamhīd by Ibn ʿAbd al-Barr, 4/266, it is narrated: “Knowledge is three things: a speaking book, an established tradition, and ‘I do not know’.”
488. Iḥyāʾ ʿUlūm al-Dīn, 1/117.
489. Al-Kāfī, 6/381.
490. Qur’an, 26:80.
491. Qur’an, 18:80. This fear is in the realm of action, not in the realm of essence, therefore attributing it to God is not problematic.
492. Qur’an, 18:81.
493. Qur’an, 18:82.
494. Al-Kāfī, 7/414.
495. Qur’an, 18:78.
496. Qur’an, 18:79. This fear is in the realm of action, not in the realm of essence, therefore attributing it to God is not problematic.
497. Rijāl al-Kashshī, 1/339; Rawḍat al-Muttaqīn, 14/121.
498. Qur’an, 12:79.
499. See: ʿIlal al-Sharāʾiʿ, 2/609.
500. Al-Muṣannaf by Ibn Abī Shayba, 8/337.
501. Qur’an, 20:114.
502. Qur’an, 20:25.
503. Qur’an, 9:105.
504. Ṣaḥīḥ Muslim, 8/11-12; Sunan al-Tirmidhī, 2/124; Al-Kāfī, 1/219.
505. Nahj al-Balāgha, Sermon 72.
506. Al-Kāfī, 7/414.
507. Tafsīr al-ʿAyyāshī, 2/338.
508. Ibid., p. 339.
509. Ibid., p. 337.
510. Tafsīr al-ʿAyyāshī, 2/339. In another narration from Imam al-Ṣādiq (a.s.): “There were seven fathers between them and that righteous father.” (Majmaʿ al-Bayān, 6/754)
511. Al-Maḥāsin, 1/107; Al-Kāfī, 5/553.
512. Qur’an, 52:21.
513. Ibid.
514. Majmaʿ al-Bayān, 6/753.
515. Al-Khiṣāl, 1/236-237.
516. See: Qurb al-Isnād, p. 375; Al-Kāfī, 2/59.
517. Maʿānī al-Akhbār, p. 200.
518. Qurb al-Isnād, p. 375.
519. Qur’an, 43:58.
520. Tafsīr al-ʿAyyāshī, 2/337-338.
521. Al-Tafsīr al-Kabīr, 21/492.