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Death or dying means the departure of the soul from the body and its transition from one world to another. According to the verses of the Qurʾān, death happens to all human beings, and the soul remains after death. Muslim philosophers and theoretical mystics have also interpreted death as taking off the material dress and liberation from worldly fetters, and relying on some hadiths, they have considered the reality of death and sleep to be the same. In jurisprudential books, rulings related to death are mentioned in sections such as ṭahāra, will (waṣiyya), and inheritance, and religious duties before and after dying have been stated.

Based on the way of dying, death is divided into natural, ikhtirāmī (sudden death that uproots someone), criminal, suicide, and martyrdom, and some mystics have divided it into natural and voluntary. "Mītat al-sūʾ" (bad death) and "mawt al-mufājāt" (sudden death) are two hadith terms about death, which giving ṣadaqa and reciting certain suras of the Qurʾān distance them from human beings. According to Muslims, no one knows the time of their death, and some have considered the time of death to be of two types: ajal musammā (determined term) and ajal muʿallaq (suspended term). Qabḍ al-rūḥ (taking the soul), meaning taking and separating the human soul, is one of the terms related to death. The state in which a person becomes anxious at the time of death and falls into severe bewilderment and restlessness is called sakarāt al-mawt (agonies of death).

Someone who has suffered brain death but whose heart is working is considered alive customarily and dead medically, and jurists disagree on the permissibility of removing and transplanting the main organs of such a person. According to jurists, suicide is ḥarām, and suicide attacks, although a kind of suicide, are considered a kind of defensive jihad if done to defend Islam or Muslims. Also, jurists do not consider it permissible to kill patients with incurable diseases, which is called euthanasia or mercy killing. In the hadiths of the Infallibles (a), remembering death is considered to cause the purity of the heart, and the one who remembers it is considered to be of the same rank as the martyrs. Also, in hadiths, preparing for death has been emphasized, and it is considered to consist of performing obligatory acts, avoiding forbidden acts, and having good behavior.

Status and Importance

"Every soul will taste death. Then to Us will you be returned."
Qur'an 29:57.

The Qurʾān in various verses considers death certain for all people[1] and, contrary to those who consider death as annihilation and non-existence, emphasizes the survival of the human soul after death.[2]

In the Qurʾān, death and dying are mentioned with words and roots such as "mawt",[3] "qatl",[4] "halak"[5] and "waffā" (tawaffā).[6] In hadith books, numerous hadiths about the reality of death,[7] remembering death,[8] readiness for death,[9] and also religious duties related to death[10] have been compiled. In jurisprudential books, rulings related to death are also stated in sections such as ṭahāra,[11] prayer,[12] will (waṣiyya)[13] and inheritance.[14]

Reality of Death

Death is the opposite of life[15] and means the departure of the soul from the body[16] and its transition from one world to another.[17] Ṣadr al-Mutaʾallihīn considers death the last stage of the stages of the world and the first stage of the stages of the Hereafter.[18]Template:Note ʿAllāma Ṭabāṭabāʾī in the book Shīʿa in Islam considers death the transition of man from one stage of life to another, because in the view of Islam, man has an eternal life that has no end, and death, which is the separation of the soul from the body, makes him enter another stage of life in which success and failure are based on good and bad deeds in the stage of life before death.[19] Philosophers and mystics have called death an existential matterTemplate:Note[20] and have interpreted it as a kind of transition and taking off the material dress and liberation from worldly fetters and attachments.[21] In their view, death consists of the severing of the attachment and connection of the soul to the body.[22] It is said that according to the Transcendent Theosophy, in natural death, because the soul becomes strong and its attention to the body decreases, the body ages and perishes, but in ikhtirāmī (sudden) death, the body stops working due to an incident, and for this reason, the soul separates from it.[23] Also, in a hadith, life in this world is considered a sleep from which man wakes up by death.[24]

Jurists consider the jurisprudential and customary definition of death to be the same[25] and consider the criterion for the realization of death to be that the signs of life and its effects (such as body movement, heartbeat, and pulse) have completely disappeared and there is no possibility and ground for return.[26] Physicians disagree on the criterion for the realization of death; old medicine, according to the common custom (people), considers the criterion to be the stopping of the heart, while modern medicine considers the criterion to be the stopping of the brain.[27] Of course, the stopping of the heart always causes the brain to stop working, but sometimes the brain stops working and the heart works naturally or with the help of medical devices.[28]

Relation Between Death and Sleep

Sayyid Ḥaydar Āmulī considers the reality of death and sleep to be the same, because in both states, the human soul separates from its body.[29] Ibn ʿArabī (560-638/1165-1240), a mystic of the sixth/twelfth century, called sleep "al-mawt al-aṣghar" (minor death)[30] and in some hadiths, sleep is called the brother of death.[31] In a hadith narrated from Imam al-Bāqir (a), death is considered the same as sleep, except that its time is long and waking up does not occur in it except on the Day of Resurrection.[32] Therefore, regarding the difference between death and sleep, they have stated that the separation of the soul from the body is complete in death and incomplete in sleep.[33] Some have also divided death into minor death, which is sleep, and major death, which is death.[citation needed]

Types of Death and Dying

Imam al-Husayn (a) said to his companions on the Day of ʿĀshūrāʾ:
"O sons of noble fathers! Be patient, for death is nothing but a bridge that takes you from hardship and distress to spacious paradises and everlasting bounties. Which of you does not wish to be transferred from a prison to a palace? And for your enemies, death is a transfer from a palace to a prison."
Shaykh al-Ṣadūq, Maʿānī l-akhbār, 1403 AH, p. 289.

In some sources, divisions for death are observed:

Based on the Way of Dying

Murtaḍā Muṭahharī (1298-1358 Sh/1920-1979), a Shi'a thinker, considered death to have types based on the way of dying:

  • Natural death: Death that occurs due to old age and senescence.[34]
  • Ikhtirāmī death: Death that occurs due to diseases, incidents, or accidents.[35]
  • Criminal death: Death that occurs due to crime and oppression, and the murdered person dies unwillingly.[36]
  • Suicide: Which is referred to as the worst of deaths.[37]
  • Martyrdom: Death that a person welcomes despite the existence of danger, only for a sacred goal and for the sake of God.[38]

Natural and Voluntary Death

Imam Khomeini, based on the existence or non-existence of choice in death, divided death into natural and voluntary (mawt-i ikhtiyārī), and considered voluntary death to be the same as breaking the veils during life. According to him, this type of death is specific to prophets and divine awliyāʾ who, by removing obstacles during their lifetime, can overcome the soul and its faculties.[39]

Mītat al-Sūʾ and Sudden Death

In some hadiths, the expression "mītat al-sūʾ" (bad and tragic death) is mentioned, and factors such as giving ṣadaqa are stated to prevent dying in such a way.[40] "Mawt al-mufājāt" meaning sudden death is another expression about death, which in hadiths is referred to as "mawt al-fajʾa"[41] and one of the causes of suffering from it is considered the prevalence of zinā in society.[42] Also, reciting certain suras of the Qurʾān, such as Sūrat al-Taghābun, is considered to prevent suffering from such a death.[43]

Some Shiʿa scholars have considered sudden death, drowning, burning, going under rubble, and the like as instances of "mītat al-sūʾ".[44]

Time of Death

See also: Ajal Musamma and Ajal Mu'allaq

According to Muslims, no one knows the time of their death; because in Qur'an 31:34 it is emphasized that no one knows what will happen tomorrow and no one knows in what part of the earth their death will arrive. Regarding the time of death, two expressions "ajal musammā" and "ajal muʿallaq" have been used.[45] According to ʿAllāma Ṭabāṭabāʾī, ajal musammā is the certain and unchangeable time of human death, which only God knows its time, and in contrast, ajal muʿallaq means the natural time of human death, which can be changed.[46]

Agonies of Death

Main article: Sakarat al-mawt

Sakarāt of death is considered a state similar to intoxication and unconsciousness that appears in man as severe anxiety and transformation at the time of the arrival of death and taking the soul, and plunges him into severe bewilderment and restlessness.[47] According to Nāṣir Makārim Shīrāzī in Tafsīr-i nimūna, it is understood from some hadiths that the moment of death is easy for true believers, while it is painful for faithless people.[48] This is because the eagerness to meet the Lord and His endless mercy and bounties so enraptures the believers that they do not feel the pains of the moment of transition.[49]

Taking the Soul in Death

Main article: Qabd al-ruh

Taking the soul (qabḍ al-rūḥ) means taking the human soul and separating it from the body at the time of death.[50] In the Qurʾān, it is referred to with the word "tawaffā".[51] Whenever the time of someone's death arrives, by God's command, 'Izra'il and his representatives take his soul.[52]

It is mentioned in religious sources that taking the human soul is done gradually;[53] when the soul leaves the body, first the human's feet and hands become weak. The throat is also the last organ that stops working.[54] In verse 100 of Sūrat al-Muʾminūn, it is stated that after the soul is taken and death is realized, the human soul enters a world called barzakh where it will stay until the establishment of the Resurrection.

In jurisprudential books, rulings related to death are stated in different chapters, and duties for before and after dying are mentioned.[55]

Rulings Before and After Death

It is said that if someone feels their death is near, they must repent, proceed to pay the rights of the people and return trusts, and also take action regarding the performance of obligatory acts such as missed prayers and fastings, and appoint an executor to perform them.[56] According to most jurists, if a Muslim is in the state of iḥtiḍār and dying, it is obligatory for him to lie facing the qibla or for others to turn him facing the qibla, in such a way that if he sits up, his face would be facing the qibla.[57] However, Sunni jurists consider this act mustaḥabb and believe that he should be laid on his right side.[58] After death, too, according to the view of Shiʿa jurists, it is an al-wājib al-kifāʾī upon Muslims to proceed to wash (ghusl), embalm (ḥunūṭ), shroud (kafan), perform prayer, and bury deceased Muslims.[59]

Brain Death and Organ Transplantation

Main articles: Organ transplantation and Brain death

A patient whose brain has completely stopped working, but whose heart works naturally or with the help of medical devices, is considered dead from the perspective of modern medicine, and alive from the perspective of common custom.[60] For this difference in perspective, many religious rulings and effects have been stated; including the permissibility of removing and transplanting major body organs, such as the heart and liver, if death is proven.[61]

Muḥammad Fāḍil Lankarānī[62] and Sayyid ʿAlī Khāmanaʾī,[63] among the Shiʿa marjaʿs of the fifteenth/twenty-first century, hold that if removing the body organs of a brain-dead patient leads to accelerating their death, this act is not permissible, but if it is not so and is done with the patient's prior permission, or saving the life of a Muslim depends on the transplantation of that organ, there is no problem.[64]

See also: Inheritance, Will, and 'Idda of death

Human death brings many legal rulings; such as the division of their property as inheritance among the heirs, the arrival of the time to pay their debts, the annulment of the powers of attorney given to others, the start of the ʿidda of death for their wives, and also the transfer of one-third of the deceased's property to the executor in case of a will for it during their lifetime.[65]

Euthanasia, Suicide, and Suicide Attacks

See also: Euthanasia, Suicide, Martyrdom operation, and Suicide attack

Euthanasia or mercy killing refers to the painless killing of a patient suffering from an incurable disease.[66] This act can be by injecting an ampoule or prescribing medicine, or by stopping the treatment by the patient themselves or others.[67] According to the fatwa of Muḥammad Fāḍil Lankarānī, a Shiʿa marjaʿ, this action, whether with the agreement of the patient or their relatives, or without their knowledge, is considered murder and is forbidden.[68]

Suicide or self-killing is consciously ending life by one's own hands.[69] Shi'a and Sunni jurists have stipulated the prohibition of suicide[70] and have considered it among the major sins.[71]

Jurists have said about suicide attacks that although this act is a kind of suicide and abandoning it is obligatory, but if undertaking it is for a more important obligation such as striking the enemies of Islam or defending Muslims, it is permissible, and they have considered it legitimate in the form of defensive jihad.[72]

Near-Death Experience

Main article: Near-death experience

Near-death experience is defined as a parapsychologicalTemplate:Note and spiritual event reported by people on the verge of death.[73] According to ʿAbd al-Ḥusayn Khusrawpanāh, a professor of philosophy and Islamic theology, these experiences can be positive or negative;[74] in a positive experience, the experiencer faces pleasant feelings such as peace and security that arise from the sincere knowledge and action they performed in the world,[75] and on the other hand, in a negative experience, the experiencer might, due to pollution with sin, have their experience accompanied by a feeling of pain, terror, and anxiety.[76]

Remembering Death, Readiness for Death, and Its Effects

Remembering death in the hadiths of the Infallibles (a) is considered important and the cause of polishing and purity of the heart.[77] Some hadiths have introduced the one who remembers death as having the same rank as martyrs[78] and others have considered such a person as the smartest of people.[79]

In a hadith narrated from Imam al-Sadiq (a), it is stated that remembering death kills the inner lusts, uproots the roots of heedlessness from the heart, ... extinguishes the fire of greed, and belittles the world in the eyes of man.[80]

In this regard, readiness for death (Arabic: الاستعداد للموت) is also among the topics raised in hadiths.Template:Note Imam 'Ali (a), in response to a question about preparing for death, considered it performing obligatory acts, avoiding forbidden acts, and having good traits (noble moral traits), and added that by observing these matters, a person no longer cares whether he goes to death or death comes to him, and in the end, he swore that the son of Abū Ṭālib does not care whether he goes to death or death comes to him (and this means complete readiness to welcome death).[81] (Also see: Biḥār al-anwār, vol. 17, p. 263, chapter 76, chapter of readiness for death).

Reason for Fear of Death

Main page: Question: Why are we afraid of death?

In hadith sources and Shiʿa compiled works, some reasons for the fear of death have been stated; including:

  • Ignorance of the reality of death: If man does not consider death as annihilation, but rather a transition from the world to the Hereafter, he will not fear death.[82]
  • Intense attachment to the world: A human being who is attached to the world considers death as the end of all his pleasures and always fears it.[83]
  • Sin and fear of accountability for deeds: A sinful human being knows that when he leaves this world, he must answer for his sin, for this reason, he fears death.[84]
  • Ruining the house of the Hereafter: Trying to develop the house of the world, which is a temporary residence, and ignoring the house of the Hereafter, which is an eternal residence, causes death and transition there to be considered unpleasant.[85]

Monograph

Books have been written about death; including:

  • Marg (Death), written by Sayyid Mujtabā Ḥusaynī: This book deals with the various dimensions of the phenomenon of death and the hadiths of the infallible Imams (a).[86]
  • Āshnāyī bā marg (Familiarity with death), written by Ismāʿīl Manṣūrī Lārījānī: In addition to the quiddity and quality of death, this book has also examined the stages after death.[87]
  • Marg, pāyānī barā-yi yik āghāz (Death, an end for a beginning), by Jābir Riḍwānī: This book was published by Ketabsaraye Adel Publications and examines the quiddity and states of believers and disbelievers at the time of death.[88]
  • Ḥaqīqat-i marg: Taḥlīlī az chīstī, chigūnagī wa ʿilal-i marg az manẓar-i Ibn Sīnā wa Mullā Ṣadrā (The reality of death: An analysis of the quiddity, quality, and causes of death from the perspective of Ibn Sina and Mulla Sadra), by Ḥaydar Himmatī: This book was published by Sultani Publications in 1400 Sh/2021.[89]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 3, p. 200, vol. 4, p. 18, vol. 24, p. 118.
  2. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 20, p. 166.
  3. ↑ Qurʾān 3:185; Qurʾān 62:8.
  4. ↑ Qurʾān 80:17; Qurʾān 2:191.
  5. ↑ Qurʾān 40:40; Qurʾān 4:176.
  6. ↑ Qurʾān 32:11; Qurʾān 39:42.
  7. ↑ For example, see: Ṣadūq, Maʿānī l-akhbār, 1403 AH, p. 289; Miṣbāḥ al-sharīʿa, 1400 AH, p. 44.
  8. ↑ For example, see: Warrām b. Abī Firās, Majmūʿat Warrām, 1410 Sh, vol. 1, p. 268; Nūrī, Mustadrak al-wasāʾil, 1408 AH, vol. 2, p. 104.
  9. ↑ For example, see: Ṣadūq, Amālī, 1417 AH, vol. 1, p. 172; Majlisī, Biḥār al-anwār, vol. 17, p. 263, chapter 76.
  10. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1409 AH, vol. 2, pp. 397, 477.
  11. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, 1419 AH, vol. 2, pp. 18-141.
  12. ↑ Banī Hāshimī Khumaynī, Tawḍīḥ al-masāʾil, 1424 AH, vol. 1, p. 761.
  13. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, 1419 AH, vol. 5, p. 651.
  14. ↑ Najafī, Najāt al-ʿibād, 1313 AH, p. 188.
  15. ↑ Ibn Manẓūr, Lisān al-ʿArab, 1414 Sh, vol. 2, p. 90.
  16. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1381 Sh, p. 520; Āṣifī, "Paywand-i aʿḍā-yi murdagān-i maghzī", p. 25.
  17. ↑ Ranjbar and Zamānī, "Ḥaqīqat wa chīstī-yi marg az dīdgāh-i ʿirfān-i naẓarī wa ḥikmat-i mutaʿāliya", p. 76.
  18. ↑ Mullā Ṣadrā, al-Ḥikmat al-mutaʿāliya, 1981, vol. 9, p. 196.
  19. ↑ Ṭabāṭabāʾī, Shīʿa dar Islām, 1388 Sh, p. 138.
  20. ↑ Khumaynī, Sharḥ-i chihil ḥadīth, 1388 Sh, p. 323; Ranjbar and Zamānī, "Ḥaqīqat wa chīstī-yi marg az dīdgāh-i ʿirfān-i naẓarī wa ḥikmat-i mutaʿāliya", p. 89.
  21. ↑ Sajjādī, Farhang-i maʿārif-i islāmī, 1373 Sh, vol. 3, p. 1765; Ranjbar and Zamānī, "Ḥaqīqat wa chīstī-yi marg az dīdgāh-i ʿirfān-i naẓarī wa ḥikmat-i mutaʿāliya", p. 89.
  22. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 58, p. 76.
  23. ↑ Yazdānpināh, "Rābiṭa-yi nafs wa badan dar ḥikmat-i mutaʿāliya", pp. 138, 139.
  24. ↑ Sharīf al-Raḍī, Khaṣāʾiṣ al-Aʾimma, 1406 AH, p. 112.
  25. ↑ For example, see: Fāḍil Lankarānī, Jāmiʿ al-masāʾil, vol. 2, p. 113; Muntaẓarī, Aḥkām-i pizhishkī, 1427 AH, p. 120.
  26. ↑ Muntaẓarī, Aḥkām-i pizhishkī, 1427 AH, p. 120; Wāʿiẓī and Qāʾimī, "Ḥaqīqat-i marg, marg-andīshī wa maʿnā-yi zindagī", p. 163.
  27. ↑ Āṣifī, "Paywand-i aʿḍā-yi murdagān-i maghzī", pp. 25-26.
  28. ↑ Āṣifī, "Paywand-i aʿḍā-yi murdagān-i maghzī", pp. 25-26.
  29. ↑ Āmulī, Tafsīr al-muḥīṭ al-aʿẓam, 1422 AH, vol. 6, p. 166.
  30. ↑ Ibn ʿArabī, al-Futūḥāt al-Makkiyya, vol. 4, p. 424.
  31. ↑ Miṣbāḥ al-sharīʿa, 1400 AH, p. 44.
  32. ↑ Ṣadūq, Maʿānī l-akhbār, 1403 AH, p. 289.
  33. ↑ Jurjānī, al-Taʿrīfāt, 1370 Sh, p. 107.
  34. ↑ Muṭahharī, Majmūʿa-yi āthār, vol. 24, p. 448.
  35. ↑ Muṭahharī, Majmūʿa-yi āthār, vol. 24, p. 448.
  36. ↑ Muṭahharī, Majmūʿa-yi āthār, vol. 24, p. 448.
  37. ↑ Muṭahharī, Majmūʿa-yi āthār, vol. 24, p. 449.
  38. ↑ Muṭahharī, Majmūʿa-yi āthār, vol. 24, p. 449.
  39. ↑ Khumaynī, Ṣaḥīfa-yi Imām, 1385 Sh, vol. 13, pp. 513-515.
  40. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 77, p. 292.
  41. ↑ Ibn Athīr, al-Nihāya fī gharīb al-ḥadīth, 1367 Sh, vol. 3, p. 412.
  42. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 2, p. 374.
  43. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 24, p. 183.
  44. ↑ Sharīf al-Raḍī, Nahj al-balāgha, trans. Fayḍ al-Islām, 1368 Sh, vol. 2, p. 340; Muḥammadī Rayshahrī, Nahj al-dhikr, 1387 Sh, vol. 3, p. 376.
  45. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 7, p. 10.
  46. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 7, p. 10.
  47. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 22, p. 254.
  48. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 6, p. 155; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 25, p. 311.
  49. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 25, p. 312.
  50. ↑ Dihkhudā, Farhang-i lughat, under the word "qabḍ-i rūḥ".
  51. ↑ Qurʾān 39:42; Qurʾān 32:11; Qurʾān 6:61.
  52. ↑ Ṭihrānī, Maʿād-shināsī, 1376 Sh, vol. 1, p. 212.
  53. ↑ Makārim Shīrāzī, Payām-i Qurʾān, 1386 Sh, vol. 5, p. 345.
  54. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 23, p. 279.
  55. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1381 Sh, pp. 520-521.
  56. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1381 Sh, pp. 520-521.
  57. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, 1419 AH, vol. 2, p. 18; Banī Hāshimī Khumaynī, Tawḍīḥ al-masāʾil, 1424 AH, vol. 1, pp. 310-311.
  58. ↑ Mughniyya, al-Fiqh ʿalā l-madhāhib al-khamsa, 1421 AH, vol. 1, p. 54.
  59. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, 1419 AH, vol. 2, p. 22; Banī Hāshimī Khumaynī, Tawḍīḥ al-masāʾil, 1424 AH, vol. 1, p. 313.
  60. ↑ Āṣifī, "Paywand-i aʿḍā-yi murdagān-i maghzī", p. 26.
  61. ↑ Āṣifī, "Paywand-i aʿḍā-yi murdagān-i maghzī", p. 26.
  62. ↑ Khudadādī, Aḥkām-i pizhishkān wa bīmārān, 1385 Sh, p. 151.
  63. ↑ Khāmanaʾī, Ajwibat al-istiftāʾāt, 1424 AH, p. 287.
  64. ↑ Khāmanaʾī, Ajwibat al-istiftāʾāt, 1424 AH, p. 287.
  65. ↑ Āṣifī, "Paywand-i aʿḍā-yi murdagān-i maghzī", p. 26.
  66. ↑ Fāḍil Lankarānī, Aḥkām-i pizhishkān wa bīmārān, 1427 AH, p. 151.
  67. ↑ Fāḍil Lankarānī, Aḥkām-i pizhishkān wa bīmārān, 1427 AH, p. 151.
  68. ↑ Fāḍil Lankarānī, Aḥkām-i pizhishkān wa bīmārān, 1427 AH, p. 151; Anṣārī, "Qatl az rū-yi taraḥḥum", p. 127.
  69. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1419 AH, p. 91; Anwarī, Farhang-i buzurg-i sukhan, under the word.
  70. ↑ Muntaẓarī, Mujāzāt-hā-yi islāmī wa ḥuqūq-i bashar, 1429 AH, p. 91; Subḥānī, al-Rasāʾil al-arbaʿ, 1415 AH, vol. 2, p. 166; al-Mawsūʿat al-fiqhiyya, 1410 AH, vol. 6, p. 283.
  71. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1419 AH, p. 91.
  72. ↑ Muntaẓarī, Mujāzāt-hā-yi islāmī wa ḥuqūq-i bashar, 1429 AH, p. 92; Makārim Shīrāzī, Istiftāʾāt-i jadīd, 1427 AH, vol. 3, p. 353; Fīraḥī, "Difāʿ-i mashrūʿ, tirur wa ʿamaliyyāt-i shahādat-ṭalabāna dar madhhab-i Shīʿa", pp. 113-115, 123-124; Waraʿī, "Mabānī-yi fiqhī-yi ʿamaliyyāt-i shahādat-ṭalabāna", pp. 319-321, 329-332.
  73. ↑ Sāʿī and Qāsimiyyān Nizhād, "Barrasī-yi chīstī-yi tajruba-yi nazdīk bi marg wa naqd-i dīdgāh-hā-yi mutanāẓir bā ān", p. 9.
  74. ↑ Khusrawpanāh, "Tajruba-yi nazdīk bi marg wāqiʿiyyat yā pindār?", p. 48.
  75. ↑ Khusrawpanāh, "Tajruba-yi nazdīk bi marg wāqiʿiyyat yā pindār?", p. 48.
  76. ↑ Khusrawpanāh, "Tajruba-yi nazdīk bi marg wāqiʿiyyat yā pindār?", p. 49.
  77. ↑ Nūrī, Mustadrak al-wasāʾil, 1408 AH, vol. 2, p. 104.
  78. ↑ Warrām b. Abī Firās, Majmūʿat Warrām, 1410 Sh, vol. 1, p. 268.
  79. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 3, p. 258.
  80. ↑ Jīlānī, Miṣbāḥ al-sharīʿa, 1400 AH, p. 171.
  81. ↑ Ṣadūq, Amālī, 1417 AH, vol. 1, p. 172.
  82. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 6, p. 156.
  83. ↑ Ṣadūq, Maʿānī l-akhbār, 1403 AH, p. 288.
  84. ↑ Makārim Shīrāzī, Maʿād wa jahān-i pas az marg, 1376 Sh, p. 30.
  85. ↑ Ṣadūq, Maʿānī l-akhbār, p. 290.
  86. ↑ "Muʿarrifī-yi kitāb-i ṣawtī-yi Marg", Ketabrah website.
  87. ↑ "Āshnāyī bā marg", Noor Digital Library.
  88. ↑ "Muʿarrifī wa dānlūd-i kitāb-i Marg, pāyānī barā-yi yik āghāz", Ketabrah website.
  89. ↑ "Ḥaqīqat-i marg: Taḥlīlī az chīstī, chigūnagī wa ʿilal-i marg az manẓar-i Ibn Sīnā wa Mullā Ṣadrā", Elmnet website.

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