Horizons of Thoughts

End Notes

1 Al-Qanduzi, Yanabi' al-Mawaddah, v.2, p.90

2 Sayyid '`dil al-'Alawi, Risalat Islamiyyah, v.6 p. 183

3 `yatullah al-Tabrizi, al-Muraqibat, p.286

4 '`rifun Fi al-Rihab al-Qudsiyya, p.47

5 Daryaye 'Irfan, p.97

6 Ref Adab-e-Finaye Muqarriban, v.1, p. 17

7 '`rifun fi al-Rihab al-Qudsiyyah, p. 146

8 Ibn Qulawayh, Kamil al-Ziyarat, p.333

9 Ahmad al-Fayumi, al-Misbah al-Munir, p. 136

10 `yatullah Jawadi Amuli, Adabe Finaye Muqarriban, v.1, p. 23

11 It is important to note that fleeing from imperfection is the same as fleeing towards perfection.

12 Holy Qur'an, 51:50

13 'Allama Tabrasi, Tafsir Majma' al-Bayan, v.9, p. 268

14 This may apply to all the Imams ('a) but definetly there is a reason behind being specific in their speeches.

15 Al-Kulayni, Al-Kafi, v.4, p. 585. It should be noted here that 'throne' does not refer to the material throne for Almighty Allah is greater than such limitations.

16 Ibn Qulwayh, Kamil al-Ziyarat, p. 324

17 Ibid

18 hujjat al-Islam Sayyid '`dil al-'Alawi a contemporary scholar and a former student of the Grand `yatullah al-Mar'ashi al-Najafi reports a beautiful exposition from those well-versed with kernel of religion. Those interested to know more may refer to volume 6, p. 282 of his Risalat Islamiyya [Islamic Treatises].

19 A reference to the tradition of Imam al-Sadiq ('a): Nahnu al-Asma' al-husna' We are the Most Beautiful Names of Allah'.

20 Holy Qur'an, 20:8

21 'Allamah Majlisi, Bihar al-Anwar, v. 17, p. 258

22 Ibid.,,, v. 17, p. 352

23 Ayatullah al-Sistani, Minhaj al-Saihin, v.1, p. 226

24 Shaykh 'Abbas Qummi, Mafatih al-Jinan, new ed., p. 380

25 'Allamah Majlisi, Bihar al-Anwar, v. 40, p. 153

26 Holy Qur'an, 7:185

27 'Allamah Majlisi, Bihar al-Anwar, v. 6, p. 332

28 'Allamah Majlisi, Bihar al-Anwar, v. 62, p. 7

29 Ibid., v. 32, p.11 7

30 Holy Qur'an, 51:56

31 'Allamah Tabataba'i, Tafsir Al-Mizan, v.1, p.24

32 Readers must differentiate between real ownership in which the existence and subsistence of an entity is entirely dependent on the owner, and positional ownership in which the existence and subsistence of a property is independent of the owner.

33 'Allamah Majlisi, Bihar al-Anwar, v.23, p.83

34 Holy Qur'an, 15:99

35 al-himyari al-Qummi, Qurb al-Isnad, p. 382

36 al-Kulayni, al-Kafi, v.4, p. 573

37 al-Shaykh al-Saduq, 'Uyun AKhbar al-Riza ('a), v.1, p. 302

38 Al-Isfahani, al-Mufradat, p. 421

39 Al-Kulayni, al-Kafi, v.3, p. 486

40 It should be noted that the definite attribute al-Salam has two connotations: It either depicts the attribute of Divine Essence which enjoys the state of peace and is free from any sort of calamity, imperfection and deficiency, or the Active Attribute of Allah, which means that He Alone is the Bestower and Giver of Salam and the state of peace and being free from calamities and imperfections.

41 Shaykh al-Tusi, al-Amali, p. 175

42 Al-Maghribi, Sharh al-Akhbar, v.3, p.21

43 Sayyid Razi al-Din bin Tawus, Jamal al-Usbu', p. 34

44 Al-Tabataba'i, al-Mizan, v.10, p.39

45 I.e. Almighty Allah

46 Holy Qur'an, 10:24

47 It should be noted that this statement in turn can have two meanings: May Allah's Salam (the Absolute State of Salam) be upon you, or May the Salam of Allah (I.e. Salam from Allah) be upon you. Note that in the first case a person is seeking the highest form of Salam, which is restricted and reserved for Almighty Allah, whereas, in the second, a person seeks Divine Grace that would elevate the state of Salam that the servant enjoys. In simple terms: in the first instance, the za'ir seeks for the Essential Attribute of Allah for the mazur (the one visited), while in the second instance, he seeks an intense manifestation of Allah's Attribute of Action - al-Salam.

48 Vide Shifa al-Sudur, p. 98; Tadhkirat al-Za'irin [Ref: Persion collection 'Nigahi be Ziyarate Ashura', p. 142 ]

49 Many scholars have alluded to this variable. Those intererested may look at Arabic lexicons as well as Qur'an commentaries. Scholars such as Sabzawari in his Sharh al-Asma [Ref Sharh al-Asma, p.] and al-Sarawi in his Tadhkirat al-Za'irin [Ref: Persion collection 'Nigahi be Ziyarate Ashura', p. 142] have also taken this variable into consideration.

50 It should be also noted that because the sentence (al-salamu 'alayka) is a nominal clause (jumlah ismiyya) it denotes continuity and permanence. Hence we have translated it as "I am at peace with you forever". For a better understanding of the usage of a nominative clause refer to Jar Allah Zamakhshari's al-Kashshaf, v.4, p. 401

51 Shaykh 'Abbas Qummi, Mafatih al-Jinan, p. 622

52 Al-Majlisi, Bihar al-Anwar, v.23, p. 339

53 Al-Kulayni, Al-Kafi, v.1, p. 219

54 Ibid.

55 Al-Mustafawi, al-Tahqiq, v.5, p. 188

56 I.e. as a du'a (supplication)

57 The illegal occupants of 'Iraq today are fearful of this very important form of transformation. The 'Iraqis, therefore, should be alert, get united and vanquish the occupiers, and that would indeed represent a practical step to unite with the spirit of Imam al-Hussein ('a) the neighborhood of whom they are most fortunate to enjoy.

58 According to authoritative lexicographers the definite article 'al' sometimes denotes jinsiyya (lit. 'genus') which can give one of the following three implications:

a) All the extensions (masadiq) of the genus (jins) and 'species' are taken into consideration. For example, in chapter al-'Asr we say: Inna al-Insana lafi khusr, we mean 'every human being is in loss' because 'al-Insan' denotes genus and all the extensions of genus are taken into consideration.

b) All the extensions of the perfect attributes of the genus are taken into consideration. For example when we say hadha huwa al-rajul, we mean, 'this is a perfect man' because 'al-rajul' denotes 'the man who has all the perfections of a man'

c) The genus (jins) in its absolute sense. In other words no limitation is attributed to the genus. It denotes an absolute form. Therefore when we say: al-Salam, we can mean Absolute Peace without any limitations, and such peace belongs to Almighty Allah

59 Holy Qur'an, Chapter (10), Verse (25)

60 Holy Qur'an, 59:23

61 Ibid., 27:59

62 Al-Tabrasi, Mishkat al-Anwar, p.349

63 Al-Suyuti, Tafsir al-Durr al-Manthur, v.4, p. 373. 'Allama Tabataba'i also narrates this tradition from Suyuti in his monumental al-Mizan.

64 This meaning has been narrated by both the Shi'ah as well as the Sunni scholars in their commentaries of Qur'an and lexicons as well.

65 Holy Qur'an, 4:86

66 Tafsir Nur al-Thaqalayn, v.1, p. 524

67 al-Rayy al-Shahri, al-Khayr wa al-Baraka fi al-Kitab wa al-Sunnah, p. 206

68 Vide chapter 2, verse 255. This is one verse where the comprehensive beauty of the Qur'an can well be appreciated for all those who can appreciate the subtle issues of Arabic lexical discussions. This small verse describes so many things at the same time: (1) It is a nominal clause (al-jumla al-ismiyyah) and thus it expounds permanence (2) the pronoun huwa denotes 'specificity' and thus thes two attributes that follow it are originally reserved for Allah. (3) The form 'ali similar to فعيل 'fa'il' is known as 'al-sifa al-mushbiha' in the Arabic, which denotes intensity and permanence.

69 'Allamah Majlisi, Bihar al-Anwar, v.75, p. 335

70 al-Shahid al-Awwal, al-Mazar, p. 149