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Verse of Kindness to Parents
Verse's Information
NameVerse of Kindness to Parents
SuraSura al-Isra
Verse23
Juz'15
Content Information
Place of
Revelation		Mecca
TopicTheological, Ethical, Jurisprudential
AboutKindness to father and mother


The Verse of Kindness to Parents (Arabic: آيَة إِحْسَان بِالْوَالِدَيْن) is verse 23 of Sura al-Isra, which invites human beings to do good to their father and mother after the call to Tawhid. Commentators consider the mention of kindness to parents immediately after Tawhid as a sign of the importance of this duty. Some of them consider kindness to parents as obligatory and abandoning it, like annoying them, as forbidden. Avoiding the slightest disrespect in speech, abstaining from aggression, speaking respectfully, humility accompanied by affection and honor, and supplication for parents are ways to treat parents with kindness as mentioned in these verses.

According to commentators, based on the verse, there is no difference between good or bad, living or dead, and Muslim or non-Muslim parents. Some commentators believe the reason for mentioning old age in the verse is that they pass the most difficult period of their life at this time and need more compassion.

Brief Introduction

Verse 23 of Sura al-Isra is called the Verse of Kindness to Parents. This verse, after commanding Tawhid, asks humans to do good to their father and mother. In the following verses, more details regarding how to be kind to elderly parents are discussed.[1]

Avoiding the slightest disrespect in speech that causes their annoyance,[2] prohibition of aggression and shouting at parents, measured and noble speech with them, and behavior accompanied by humility and affection are methods of kindness to parents in these verses.[3] At the end of the verse, the method of praying for them is mentioned, asking children to request God's mercy and forgiveness for their parents; similar to the mercy their father and mother showed them in childhood.[4]

The verse addresses Prophet Muhammad (s), but some commentators have identified the main addressees as the Companions of the Prophet[5] or the Umma of the Prophet.[6] Some believe that the purpose of the Quran in using friendly literature and persuasive imagery is to awaken the conscience of goodness and mercy in the hearts of children.[7] According to some narrations referring to the interpretation of the verse, the Prophet (s) and Imam Ali (a) are counted as the fathers of the Umma.[8]

Position and Importance

Commentators consider kindness to parents in the verse as a decisive[9] and non-abrogated ruling[10] from God.[11] Allama Tabataba'i considers the precedence of kindness to parents over other rulings mentioned in the subsequent verses as a proof of the importance of this ruling.[12] In this verse, the right of parents is counted alongside the right of God.[13] Commentators regard its placement after the principle of Tawhid[14] as a sign of the importance of respect for the father and mother[15] and the high status of this type of obedience before God.[16]

Some commentators have mentioned reasons for the correlation between Tawhid and kindness to parents in the verse; including that God is the real cause of human existence and parents are the apparent cause and means of their livelihood,[17] and just as gratitude for God's blessings as the true Benefactor is obligatory, gratitude for the blessings of creatures toward humans is also obligatory, and no one has done as much for a human as parents have, making them deserving of gratitude.[18]

Text and Translation

Template:Ar

Translation: Your Lord has decreed that you shall not worship anyone except Him, and [He has enjoined] kindness to parents. Should they reach old age at your side —one of them or both— do not say to them, ‘Fie!’ And do not chide them, but speak to them noble words. (Sura al-Isra, Verse 23)

Commentary

The verse of kindness to parents contains numerous constraints, each indicating exaggeration in kindness to father and mother.[19]

Ethics

Moral Verses
Ifk Verses • Al-Ukhuwwa Verse • Al-It'am Verse • Al-Naba' Verse • Najwa Verse • Verse of Trusts • Al-Sulh Verse

Moral Hadiths
Hadith of qurb al-nawafil • Hadith Makarim al-akhlaq • Hadith of Mi'raj • Hadith Junud al-'Aql wa l-Jahl

Moral Virtues
Humility • Contentment • Generosity • Controlling Anger • Truthfulness • Hilm (forbearance) • Asceticism • Bravery • Chastity • Insaf (Equity) • Silat al-Rahim • Wara' • Islah dhat al-bayn

Moral Vices
Hubris • Greed • Envy • Lie • Backbiting • Namima (Talebearing) • Miserliness • Disobedience to Parents • 'Ujb (self-conceit) • Sum'a • Cutting blood relation • Spreading grave sins • Ingratitude • Hypocrisy • Tabdhir

Moral Terminologies
Jihad with the self • Self-critical soul • Commanding Soul • Soul at peace • Self-reckoning • Muraqaba • Musharata • Sin • Morality lessons • Istidraj

Scholars of Ethics
Muhammad Mahdi Naraqi • Ahmad al-Naraqi • Sayyid 'Ali Qadi Tabataba'i • Sayyid Rida Baha' al-Dini • Sayyid 'Abd al-Husayn Dastghayb • Muhammad Taqi Bahjat

References of Ethics

Qur'an • Nahj al-balagha • Misbah al-shari'a wa miftah al-haqiqa • Makarim al-Akhlaq • Al-Mahajjat al-bayda' • Tanbih al-khawatir wa nuzhat al-nawazir • Jami' al-sa'adat • Mi'raj al-sa'ada • Al-Muraqabat

God presents His command in this verse with the word "qaḍā" (decreed), which indicates a decisive and firm command and shows a more emphatic concept of the order.[20] Some believe that from the word "ʿindaka" (at your side), it is inferred that the child must take their elderly parents under their own protection and support[21] and perform kindness to the father and mother directly by their own hand,[22] and they have even concluded that one must keep elderly parents with oneself and avoid sending them to nursing homes.[23]

Kindness to Parents (Bi al-wālidayn iḥsāna)

Iḥsān (kindness) in this verse implies utmost honor to parents[24] in worldly and otherworldly affairs,[25] and in other words, it includes any goodness befitting their station.[26] The precedence of the title "parents" over "kindness" indicates the intensity of concern for the subject and the high status of this type of obedience.[27] Given the word "parents" in the verse, it is said that in kindness to one's father and mother, there is no difference between the two;[28] whether the parents are good or bad.[29] The absolute use of the title "Iḥsān" also implies any type of goodness towards them;[30] therefore, kindness to parents has no boundaries.[31]

Some commentators, based on the verse, believe that the greater the physical and spiritual need of parents, the more necessary kindness to them becomes,[32] and the higher the degree of the parents' faith, the greater the amount of kindness to them will be.[33]

Some believe that the intention of the verse is kindness of the child to the parents, not the reverse; because parents naturally[34] and instinctively perform kindness to their children[35] and consider them a part of their own being.[36]

Five Recommendations for Kindness

God, after the command of kindness to parents, mentions five recommendations in this regard,[37] and failure to observe any of the mentioned recommendations is considered forbidden.[38]

  1. Do not say to them, ‘Fie!’ (Fa-lā taqul lahumā uff): The word "uff" implies the slightest annoyance,[39] abomination,[40] and disrespect, encompassing any annoyance however small.[41] It is even said to refer to any sound indicating blame, resentment,[42] and weariness.[43] According to this sentence, abandoning the slightest disrespect[44] and abandoning any type of disrespect towards parents[45] such as shouting, insulting, and hitting them is necessary;[46] even when one is annoyed by them.[47] It is narrated from Imam al-Rida (a) that Imam al-Sadiq (a) said: If God knew a word shorter than this in forbidding disobedience to parents, He would have used it.[48] Thus, not saying "uff" is considered the lowest level of observing parents' rights.[49]
  2. And do not chide them (Wa lā tanharhumā): Commentators consider the meaning of this part of the verse to be avoiding shouting at parents[50] and even avoiding speaking harshly and raising one's voice above theirs.[51] Some have also interpreted "nahr" as harshness and rebuke;[52] therefore, one should not be harsh with parents,[53] express opposition to them, deny their words,[54] or blame them for their behavior.[55] Some have said that their old age and impatience might cause them to do things that bring harm to the child, in which case one still must not shout at them.[56]
  3. But speak to them noble words (Wa qul lahumā qawlan karīma): According to some commentators, this sentence requires the best kind of politeness and chivalry in speech,[57] which is soft,[58] respectful, and noble speech[59] accompanied by honoring them[60] and avoiding harshness.[61] Some commentators, relying on narrations interpreting this sentence, mention examples of noble speech; including not addressing them by their names,[62] being like a humble slave before a strict master,[63] and using the gentlest[64] and most beautiful words[65] found,[66] and even if they hit him, praying for their well-being.[67] In kindness to parents and noble speech, there is no condition of reciprocity. Meaning, if they do not treat the child nobly, the child is obligated to speak to them nobly.[68]
  4. And lower to them the wing of humility (Wa'khfiḍ lahumā janāḥ al-dhull min al-raḥma): This sentence is interpreted as placing oneself in a position of obedience accompanied by affection and honor.[69] Some commentators have considered this sentence a metaphor for kindness;[70] meaning just as a bird spreads its wings over its chicks, the child must do so before their parents.[71] For this reason, some have interpreted this sentence as exaggeration[72] in humility[73] and lack of arrogance.[74] Some commentators infer from the verse that the child must always be submissive to parents' commands[75] and be humble in every situation, not flaunting their perfections before parents.[76]The type of humility must be such that the parents feel the child's humility, submission, and affection,[77] and even if they cause the child's anger, one should not look at them with contempt.[78]
  5. And say, ‘My Lord! Have mercy on them, just as they reared me when I was a small child’ (Wa qul rabbi'rḥamhumā kamā rabbayānī ṣaghīra): According to this part of the verse, the child's good prayer for the father and mother and recalling the mercy parents had in raising and guiding their child during childhood,[79] is considered one of the duties of children in compensating for the parents' upbringing efforts[80] and is regarded as a way of kindness to parents and a sign of gratitude to them.[81] Some researchers have considered the reason for the Quran's recommendation to pray as being that parents endure much trouble and suffering in raising the child,[82] and these sufferings are not easily compensable, so they must ask God to compensate for their sufferings and remove the hardships they endure in this age.[83] Commentators, considering the absoluteness of the verse, believe that prayer for parents is not limited to their lifetime, and a child can pray for their deceased parents as well,[84] and this prayer will be accepted[85] and answered by God; because otherwise, God would not command to pray.[86]In a narration from Prophet Muhammad (s), the child's duty after the death of parents is described as performing prayer and seeking forgiveness for them.[87] Sayyid Ibn Tawus willed that his grave be placed at the feet of his parents' graves and considered this an instance of kindness to parents.[88] Some commentators, considering the implication of the verse, consider this part of the verse specific to Muslim parents[89] and consider supplication and seeking forgiveness necessary only for Muslim parents, and if they are polytheists, it will not be accepted; because in other verses praying for polytheists and disbelievers is not considered permissible.[90] Others consider the child's prayer for polytheist parents permissible and answered; because prayer for their mercy will be a cause for their guidance.[91] Some of them, in proving their claim, have stated that this verse was addressed when most parents of believers were polytheists; thus it includes parents in general.[92]

Kindness in All Stages of Parents' Life

This verse refers to the old age of the father and mother; but the ruling of kindness to parents is not limited to their old age[93] and includes all periods of their life.[94]

The reason for specifying kindness to the old age of parents has been more emotional and sentimental;[95] because in old age they pass the most difficult states, are incapable of life's necessities, need their children more than any other time[96] and are in need of more compassion.[97] Just as they nursed their children in infancy[98] and endured many hardships, they expect support and nursing from their children until old age.[99]

Hadith Viewpoint

Commentators have referred to numerous narrations regarding the interpretation of this verse and respect for parents[100] and prohibition of annoying them;[101] just as kindness to parents has been reflected in the life and conduct of Prophets, Prophet Muhammad (s),[102] Imams (a)[103] and Sahaba.[104]

In exegetical narrations, methods of kindness to parents such as walking behind them,[105] not calling them by their names,[106] not staring at their faces,[107] not sitting before them[108] and other cases[109] are mentioned. Also numerous material and spiritual effects such as divine satisfaction, forgiveness of sins[110], reward of accepted Hajj,[111] longevity[112] and receiving kindness from children[113] are mentioned. In other narrations, the effects of not observing kindness to parents such as deviation from obedience to God, invalidity of gratitude, cutting off lineage[114] and being deprived of Paradise[115] are discussed.

Notes

  1. ↑ Jaʿfarī, Tafsīr-i kawthar, vol. 6, p. 280; Ṭūsī, al-Tibyān, vol. 6, p. 467.
  2. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 12, pp. 74-75.
  3. ↑ Jaʿfarī, Tafsīr-i kawthar, vol. 6, p. 278.
  4. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 12, pp. 74-75.
  5. ↑ Maybudī, Kashf al-asrār, vol. 5, p. 541.
  6. ↑ Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, vol. 10, p. 244.
  7. ↑ Quṭb, Fī ẓilāl al-Qurʾān, vol. 4, p. 2222.
  8. ↑ Ḥuwayzī, Tafsīr nūr al-thaqalayn, vol. 3, p. 150.
  9. ↑ Thaqafī Tihrānī, Tafsīr-i ravān-i jāvīd, vol. 3, p. 351.
  10. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 5, p. 40.
  11. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 13, p. 78.
  12. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 13, p. 80.
  13. ↑ Ṣādiqī Tihrānī, al-Furqān, vol. 17, p. 143; Jaʿfarī, Tafsīr-i kawthar, vol. 6, p. 278.
  14. ↑ Jaʿfarī, Tafsīr-i kawthar, vol. 6, p. 278.
  15. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 12, pp. 74-75; Jaʿfarī, Tafsīr-i kawthar, vol. 6, p. 278.
  16. ↑ Fakhr Rāzī, Mafātīḥ al-ghayb, vol. 20, p. 323; Quṭb, Fī ẓilāl al-Qurʾān, vol. 4, p. 2222.
  17. ↑ Bayḍāwī, Anwār al-tanzīl, vol. 3, p. 252; Qumī Mashhadī, Kanz al-daqāʾiq, vol. 7, p. 381; Fayḍ Kāshānī, Tafsīr al-ṣāfī, vol. 3, p. 185.
  18. ↑ Fakhr Rāzī, Mafātīḥ al-ghayb, vol. 20, p. 321.
  19. ↑ Fakhr Rāzī, Mafātīḥ al-ghayb, vol. 20, p. 323.
  20. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 12, p. 74.
  21. ↑ Zamakhsharī, al-Kashshāf, vol. 2, p. 660; Bayḍāwī, Anwār al-tanzīl, vol. 3, p. 252; Qumī Mashhadī, Kanz al-daqāʾiq, vol. 7, p. 381; Ālūsī, Rūḥ al-maʿānī, vol. 8, p. 54; Fayḍ Kāshānī, Tafsīr al-ṣāfī, vol. 3, p. 185.
  22. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 5, p. 41.
  23. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 5, p. 41.
  24. ↑ Sulṭān ʿAlīshāh, Bayān al-saʿāda, vol. 2, p. 438.
  25. ↑ Ṭayyib, Aṭyab al-bayān, vol. 8, p. 238.
  26. ↑ Thaqafī Tihrānī, Tafsīr-i ravān-i jāvīd, vol. 3, p. 351.
  27. ↑ Fakhr Rāzī, Mafātīḥ al-ghayb, vol. 20, p. 323.
  28. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 5, p. 41.
  29. ↑ Ibn Shuʿba al-Ḥarrānī, Tuḥfat al-ʿuqūl, p. 367; Ṣadūq, al-Khiṣāl, vol. 1, p. 124; Ṭūsī, Tahdhīb al-aḥkām, vol. 6, p. 350.
  30. ↑ Fakhr Rāzī, Mafātīḥ al-ghayb, vol. 20, p. 323.
  31. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 5, p. 41.
  32. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 5, p. 41.
  33. ↑ Ṣādiqī Tihrānī, al-Furqān, vol. 17, p. 143.
  34. ↑ Ṣādiqī Tihrānī, al-Furqān, vol. 17, p. 146; Quṭb, Fī ẓilāl al-Qurʾān, vol. 4, p. 2222.
  35. ↑ Fakhr Rāzī, Mafātīḥ al-ghayb, vol. 20, p. 321; Qarāʾatī, Tafsīr-i nūr, vol. 5, p. 41.
  36. ↑ Fakhr Rāzī, Mafātīḥ al-ghayb, vol. 20, p. 321.
  37. ↑ Fakhr Rāzī, Mafātīḥ al-ghayb, vol. 20, p. 324; Jaʿfarī, Tafsīr-i kawthar, vol. 6, pp. 278, 280.
  38. ↑ Ṣādiqī Tihrānī, al-Furqān, vol. 17, p. 154.
  39. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 13, p. 80.
  40. ↑ Ṭabrasī, Majmaʿ al-bayān, vol. 6, p. 631.
  41. ↑ Ṭūsī, al-Tibyān, vol. 6, p. 467; Fakhr Rāzī, Mafātīḥ al-ghayb, vol. 20, p. 325; Ālūsī, Rūḥ al-maʿānī, vol. 8, p. 55.
  42. ↑ Thaqafī Tihrānī, Tafsīr-i ravān-i jāvīd, vol. 3, p. 352.
  43. ↑ Bayḍāwī, Anwār al-tanzīl, vol. 3, p. 252; Qumī Mashhadī, Kanz al-daqāʾiq, vol. 7, p. 381; Ālūsī, Rūḥ al-maʿānī, vol. 8, p. 55.
  44. ↑ Ṣādiqī Tihrānī, al-Furqān, vol. 17, p. 150.
  45. ↑ Bayḍāwī, Anwār al-tanzīl, vol. 3, p. 252; Qumī Mashhadī, Kanz al-daqāʾiq, vol. 7, p. 380; Ṣādiqī Tihrānī, al-Furqān, vol. 17, p. 150; Ālūsī, Rūḥ al-maʿānī, vol. 8, p. 55.
  46. ↑ Ṣādiqī Tihrānī, al-Furqān, vol. 17, p. 151.
  47. ↑ Jaʿfarī, Tafsīr-i kawthar, vol. 6, p. 278.
  48. ↑ Kulaynī, al-Kāfī, vol. 2, p. 348; ʿAyyāshī, Tafsīr al-ʿAyyāshī, vol. 2, p. 285.
  49. ↑ Quṭb, Fī ẓilāl al-Qurʾān, vol. 4, p. 2222.
  50. ↑ See: Maybudī, Kashf al-asrār, vol. 5, p. 541.
  51. ↑ Ṣādiqī Tihrānī, al-Furqān, vol. 17, p. 151.
  52. ↑ Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, vol. 10, p. 245.
  53. ↑ Ṭūsī, al-Tibyān, vol. 6, p. 467.
  54. ↑ Fakhr Rāzī, Mafātīḥ al-ghayb, vol. 20, p. 326; Ālūsī, Rūḥ al-maʿānī, vol. 8, p. 55.
  55. ↑ Ṭūsī, al-Tibyān, vol. 6, p. 467; Bayḍāwī, Anwār al-tanzīl, vol. 3, p. 252; Qumī Mashhadī, Kanz al-daqāʾiq, vol. 7, p. 380; Sulṭān ʿAlīshāh, Bayān al-saʿāda, vol. 2, p. 438.
  56. ↑ See: Jaʿfarī, Tafsīr-i kawthar, vol. 6, p. 279.
  57. ↑ Zamakhsharī, al-Kashshāf, vol. 2, p. 658.
  58. ↑ Ibn Sulaymān, Tafsīr Muqātil b. Sulaymān, vol. 2, p. 527.
  59. ↑ Quṭb, Fī ẓilāl al-Qurʾān, vol. 4, p. 2222; Ṭayyib, Aṭyab al-bayān, vol. 8, p. 239.
  60. ↑ Ṭūsī, al-Tibyān, vol. 6, p. 467.
  61. ↑ Bayḍāwī, Anwār al-tanzīl, vol. 3, p. 252; Qumī Mashhadī, Kanz al-daqāʾiq, vol. 7, p. 380.
  62. ↑ Suyūṭī, al-Durr al-manthūr, vol. 4, p. 171; Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, vol. 10, p. 245.
  63. ↑ Suyūṭī, al-Durr al-manthūr, vol. 4, p. 171; Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, vol. 10, p. 245.
  64. ↑ Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, vol. 10, p. 245; Baghawī, Maʿālim al-tanzīl, vol. 3, p. 127.
  65. ↑ Fayḍ Kāshānī, Tafsīr al-ṣāfī, vol. 3, p. 185; Sulṭān ʿAlīshāh, Bayān al-saʿāda, vol. 2, p. 438; Zamakhsharī, al-Kashshāf, vol. 2, p. 658.
  66. ↑ Maybudī, Kashf al-asrār, vol. 5, p. 541.
  67. ↑ Fayḍ Kāshānī, Tafsīr al-ṣāfī, vol. 3, p. 185.
  68. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 5, p. 41.
  69. ↑ Maybudī, Kashf al-asrār, vol. 5, p. 541.
  70. ↑ Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, vol. 10, p. 245.
  71. ↑ Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, vol. 10, pp. 245-246; Sulṭān ʿAlīshāh, Bayān al-saʿāda, vol. 2, p. 438; Ṣādiqī Tihrānī, al-Furqān, vol. 17, p. 152; Thaqafī Tihrānī, Tafsīr-i ravān-i jāvīd, vol. 3, p. 352.
  72. ↑ Fakhr Rāzī, Mafātīḥ al-ghayb, vol. 20, p. 326; Fayḍ Kāshānī, Tafsīr al-ṣāfī, vol. 3, p. 185.
  73. ↑ Bayḍāwī, Anwār al-tanzīl, vol. 3, p. 252; Qumī Mashhadī, Kanz al-daqāʾiq, vol. 7, p. 380; Ālūsī, Rūḥ al-maʿānī, vol. 8, p. 55.
  74. ↑ Ṣādiqī Tihrānī, al-Furqān, vol. 17, p. 152.
  75. ↑ Ṭayyib, Aṭyab al-bayān, vol. 8, p. 239.
  76. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 5, p. 42.
  77. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 13, p. 80.
  78. ↑ Suyūṭī, al-Durr al-manthūr, vol. 4, p. 171.
  79. ↑ Bayḍāwī, Anwār al-tanzīl, vol. 3, p. 252.
  80. ↑ Jaʿfarī, Tafsīr-i kawthar, vol. 6, p. 278.
  81. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 5, p. 42.
  82. ↑ Ḥusaynī Hamadānī, Anwār-i drakhshān, vol. 10, p. 51.
  83. ↑ Ḥusaynī Hamadānī, Anwār-i drakhshān, vol. 10, p. 52.
  84. ↑ Ḥusaynī Hamadānī, Anwār-i drakhshān, vol. 10, p. 52; Jaʿfarī, Tafsīr-i kawthar, vol. 6, p. 279.
  85. ↑ Ṭabrasī, Majmaʿ al-bayān, vol. 6, pp. 632-633.
  86. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 5, p. 42.
  87. ↑ Ḥuwayzī, Tafsīr nūr al-thaqalayn, vol. 3, p. 151; ʿĀmilī, Tafsīr-i ʿāmilī, vol. 5, p. 421.
  88. ↑ Sayyid Ibn Ṭāwūs, Falāḥ al-sāʾil, p. 74.
  89. ↑ Ṣādiqī Tihrānī, al-Furqān, vol. 17, p. 153.
  90. ↑ See: Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, vol. 10, p. 244.
  91. ↑ Qumī Mashhadī, Kanz al-daqāʾiq, vol. 7, p. 381.
  92. ↑ Maybudī, Kashf al-asrār, vol. 5, p. 541.
  93. ↑ Ṭabrasī, Majmaʿ al-bayān, vol. 6, p. 631; Ṭabāṭabāʾī, al-Mīzān, vol. 13, p. 79; Jaʿfarī, Tafsīr-i kawthar, vol. 6, p. 278; Ṭayyib, Aṭyab al-bayān, vol. 8, p. 239.
  94. ↑ Ḥusaynī Hamadānī, Anwār-i drakhshān, vol. 10, p. 52.
  95. ↑ Jaʿfarī, Tafsīr-i kawthar, vol. 6, p. 280.
  96. ↑ Ṭabrasī, Majmaʿ al-bayān, vol. 6, p. 631.
  97. ↑ Sayyid Karīmī Ḥusaynī, Tafsīr-i ʿIlliyyīn, p. 284.
  98. ↑ Fakhr Rāzī, Mafātīḥ al-ghayb, vol. 20, p. 324.
  99. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 13, p. 80; Ḥusaynī Hamadānī, Anwār-i drakhshān, vol. 10, p. 51.
  100. ↑ See: Baḥrānī, al-Burhān, vol. 3, pp. 516-518; Jaʿfarī, Tafsīr-i kawthar, vol. 6, pp. 279-281; Fayḍ Kāshānī, Tafsīr al-ṣāfī, vol. 3, p. 185; Suyūṭī, al-Durr al-manthūr, vol. 4, p. 171.
  101. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 5, p. 39.
  102. ↑ Ibn al-Jawzī, al-Muntaẓam, vol. 2, p. 270; Dhahabī, Tārīkh al-Islām, p. 48; Fayḍ Kāshānī, Tafsīr al-ṣāfī, vol. 3, p. 186.
  103. ↑ See: Ṣadūq, al-Khiṣāl, vol. 2, p. 518.
  104. ↑ Suyūṭī, al-Durr al-manthūr, vol. 4, p. 171; Zamakhsharī, al-Kashshāf, vol. 2, p. 658.
  105. ↑ Fayḍ Kāshānī, Tafsīr al-ṣāfī, vol. 3, p. 185.
  106. ↑ Kulaynī, al-Kāfī, vol. 2, p. 159; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 21, p. 505; Suyūṭī, al-Durr al-manthūr, vol. 4, p. 171.
  107. ↑ Suyūṭī, al-Durr al-manthūr, vol. 4, p. 171.
  108. ↑ Fayḍ Kāshānī, Tafsīr al-ṣāfī, vol. 3, p. 186.
  109. ↑ Zamakhsharī, al-Kashshāf, vol. 2, p. 660.
  110. ↑ Kūfī Ahwāzī, al-Zuhd, p. 35.
  111. ↑ Majlisī, Biḥār al-anwār, vol. 71, p. 73.
  112. ↑ Majlisī, Biḥār al-anwār, vol. 71, p. 85.
  113. ↑ Ṣadūq, al-Amālī, p. 288.
  114. ↑ Fayḍ Kāshānī, al-Wāfī, vol. 5, p. 1059.
  115. ↑ Kulaynī, al-Kāfī, vol. 2, p. 349; Daylamī, Irshād al-qulūb, vol. 1, p. 179; Nūrī, Mustadrak al-wasāʾil, vol. 15, p. 193.

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