[1] Suratul Muddathir (74), Verses 49 to 51
[2] Suratul Qamar (54), Verse 17
[3] Surat Taha (20), Verse 121
[4] Suratul Nahl (16), Verse 89
[5] Suratul Hijr (15), Verse 74
[6] Suratul Baqarah (2), Verse 210
[7] Suratul Baqarah (2), Verse 185
[8] Suratul Nisa (4), Verse 174
[9] Suratul Tawbah (9), Verse 118
[10] Suratul Baqarah (2), Verse 275
[11] Suratul Hashr (59), Verse 7
[12] The following is an example of a munabadhah transaction: The buyer agrees with the seller: (in nabadhtahu ilayya, faqad ishtaraytuhu bikdha (If you throw the commodity to me, it means that I have already bought it for such and such amount.) (al-’Allamah al-Hilli, Tahrir al-Ahkam, v.2, p. 256). We must realize that according to some experts in Islamic law, not all kinds of transactions which taken place in this form are invalid. There are some specific extensions, which come under the valid transactions. (Ed.)
[13] Suratul Baqarah (2), Verse 275
[14] Suratul Ma`idah (5), Verse 1
[15] Suratul Nahl (16), Verse 44
[16] Suratul Qiyamat (75), Verses 16 to 19
[17] It should be noted that ‘referring to the harmony in the sum of verses of the Qur`an’ is something other than the commentary of one verse (of the Qur`an) through employing another verse (of the Qur`an) which was mentioned in the third condition given above for which, the difference is extremely clear.
[18] This school of thought believes that man has no freedom and is merely a tool in the hands of Allah (awj). (Tr.)
[19] They believe that man is totally free and Allah (awj) exercises no power over his action. (Tr.)
[20] The anthropomorphists [Gr.,=having human form]. This term refers to those who believed in the Divine having a human form or having human characteristics. (Tr.)
[21] Corporealists. (Tr.)
[22] They were of the view that faith and belief are sufficient for salvation and good deeds are not necessary. (Tr.)
[23] Tanzih or ‘Deanthropomorphism’ literally refers to the belief of, “ridding of philosophy or religion of anthropomorphic beliefs and doctrines.” However, this belief becomes misleading when one disregards every perfect trait that the human being possesses and believes that Allah (awj) is free from the perfect attributes. This is incorrect, for Allah (awj) possesses all of the perfect attributes but in the infinite and absolute form. Thus, for example, we cannot say that Allah (awj) has no mercy because man has mercy, but rather that ‘Allah has mercy, but in the Absolute sense.’ His mercy, unlike human mercy, does not follow the state of pity, which is “a state of change”. [Tr.]
[24] Suratul Nisa (4), Verse 82
[25] Suratul Zumur (39), Verse 23
[26] The thematic exegesis of the Qur`an written in Farsi. Fourteen volumes have been published to date.
[27] The thematic exegesis of the Qur`an written in ‘Arabic. Seven volumes have been published to date. This work can be read in its entirety at www.imamsadeq.org
that I will never become evident from the aforementioned information, all of the possibilities have been exhausted, so the chance of finding another possibility of dismissing the Qur'an is non-existent.
[28] The ‘Arabic word, ‘ إِمَّا’ mentioned in this verse was originally two words – ‘ إِنْ’ and ‘ مَا’
however since the area of pronunciation of these two words is very similar in the ‘Arabic language, the letter ‘ ن’ was merged with the letter ‘م’ . In reality, the word ‘ إِمَّا’ is actually in the meaning of a ‘condition’ and thus, the meaning of this verse becomes, “Surely IF messengers come to you…”
[29] Suratul Ahzab (33), Verse 40
[30] Suratul A’raf (7), Verse 26
[31] Ibid., Verse 27
[32] Ibid., Verse 35
[33] Surat Yasin (36), Verse 60
[34] Suratul Baqarah (2), Verse 237 to 240
[35] Suratul Ahzab (33), Verse 33
[36] In our work, Mafahimul Qur`an, vol. 5, and The Third Path, we have discussed this verse in great detail and have proven, through using the undeniable proofs that the meaning of Ahlul Bayt (‘a) is reserved for a specific group of people who were clearly identified by the Noble Prophet of Islam (‘s).
[37] Suratul Ma`idah (5), Verse 3
[38] Tafsir of Ibne ‘Arabi, vol. 2 pg. 280. This is just one example of exegesis of the Qur`an according to one’s own personal opinion and the book of Tafsir of Ibne ‘Arabi, just as his work Fususul Hikm is full of such examples of Tafsir of the Qur`an according to his own personal whims and opinions which is both – from the viewpoint of the intellect and also the Islamic jurisprudence – not permissible.
[39] Suratul Hadid (57), Verses 3 & 4
[40] Tafsirul Burhan, vol. 1, pg. 28
[41]] al-Kamil by Ibne Athir, vol. 2, pg. 121
[42]] Ibid., vol. 1, pg. 263
[43] Suratul Maidah (5), Verses 3 and 90
[44] Surat Nuh (71), Verse 23
[45] Suratul Takwir (81), Verse 8
[46] Suratul Nur (24), Verse 39
[41]] al-Kamil by Ibne Athir, vol. 2, pg. 121
[42]] Ibid., vol. 1, pg. 263
[43] Suratul Maidah (5), Verses 3 and 90
[44] Surat Nuh (71), Verse 23
[45] Suratul Takwir (81), Verse 8
[46] Suratul Nur (24), Verse 39
[47] The common and well-known terminologies which are used in the commentary of the verses of the Qur`an are ‘Makki’ and ‘Madani’, just as has been stated. However, these verses are known with other words and terminologies which those who are specialists in the field of Tafsir are well acquainted with.
[48] Suratul Shura` (42), Verse 23
[49] We are able to discern which surahs were revealed in Makkah and which were revealed in Madinah by keeping the following two points in mind:
1. The traditions (ahadith) which mention to us the place of revelation of a specific surah.
2. Pondering over the contents of the verses of the surah as this action usually acts as a chain of events and tells us if the surah was revealed in Makkah or Madinah.
Seeing as how the cities of Makkah and Madinah were two completely different environments, we understand that each was governed by its own ways of thought, and thus the religion of Islam was put face to face with issues and difficulties which were specific to that particular area. Thus, after we are acquainted with the way of thinking and the particular issues of an area (Makkah or Madinah), and have studied the contents of a surah, we are then able to understand where the surah or the verses of the surah were revealed.
For instance, the environment of Makkah was polluted with polytheism and idol worship. The Jews and Christians had not permeated into this city and thus, those who had true faith (iman) were very small in number. The issue of jihad was not brought up in this environment and in during this time, the Prophet (‘s) had frequent dealings and relations with the idol worshippers. The point of difference of the Prophet (‘s) with the polytheists (of Makkah) was concerning tawhid (the Oneness of Allah (awj)) and the concept of being brought back to life on the Day of Judgment after the physical death in this world.
It is for this reason that the verses whose axis rotates around the discussion of issues such as the origin (of life), Resurrection Day, reproaching polytheism and speaking about the outcome of the previous generations which were inflicted with the anger and punishment of Allah (awj) due to not following His commandments and their appointed Messengers were most often revealed in Makkah.
However the environment in Madinah was an atmosphere of faith, virtue and piety. It was a center where the Ahlul Kitab - especially the Jews – had influenced and permeated into. It was an atmosphere of young men, heroes, champions and brave individuals who readily accepted the teachings of Islam. In addition, it was also an environment where the Muslims had little need to discuss the foundational beliefs (Usul ad-Din) of the religion, and thus it was time for them to become acquainted with a series of other issues including their practical responsibilities, ethical and societal guidelines and the performance of devotional acts such as salat, sawm (fasting), zakat and other issues. It is because of this fact that the verses in relation to the Tawrat  and Injil and the beliefs of the Ahlul Kitab (Jews and Christians) and the explanation of the altercations, battles and wars of the Muslims with the Ahlul Kitab and the polytheists were revealed in Madinah.
Also, the verses which speak of the principles of etiquette and the commandments of the religion including the obligatory (wajib) and recommended (mustahab) acts were all revealed in Madinah – meaning after the migration (hijrah) of the Prophet (‘s) from Makkah to Madinah.
Given that the mood in Madinah was one of interaction between the Prophet (‘s) and the Ansar (the local people of Madinah who welcomed the Prophet (‘s) and his followers to their city) and other groups that slowly accepted the teachings of Islam, this limited time frame did not permit the Prophet (‘s) to discuss issues such as condemning the idols and idol worshippers (while in Madinah – as they had already been covered while in Makkah).
Conversely, the atmosphere in Makkah was not conducive to discussing ethical issues, since the people of Makkah still held doubts concerning the principles of Islam (origin of life and Day of Resurrection), did not attest to the prophetic mission of the Prophet of Islam (‘s) and had not yet developed faith in his universal message. [Taken from, The Islamic Moral System: A Commentary of Surat al-Hujurat by Ayatullah Ja’far Suhani translated by Saleem Bhimji]
[50] Suratul Nahl (16), Verse 103
[51] Suratul Shu’ara (26), Verse 193 to 195
[52] Tafsir al-Kashaf, vol. 2, pg. 318
[53] Suratul Nahl (16), Verse 103
[54]] Farid Wajid Encyclopedia under the world كهنن
[55]] ‘Abd al-Masih is the name of the ambassador who traveled from Iran. (Ed.)
[56] The adjective mashih denotes both seriousness and swiftness. It sometimes means “cautious”. (Ed.)
[57] Here Satih is the name of the addressee of ‘Abd al-Masih. The context of the speech indicates that he was very ill. The word satih literally signifies “spread out”; and is also used to denote a water vessel. (Ed.)
[58] Note that the word ¤arih does not mean “death” but rather a tomb, shrine, trench or an oblong excavation in the middle of a grave. However, the context of the expression implies death. (Ed.)
[59] See Lisan al-’Arab under the root word (‘a-r-b).
[60] Suratul Qamar (54), Verse 17
[61] Suratul Nahl (16), Verse 78
[62] Suratul Qiyamat (75), Verse 19
[63] Nahjul Balagha, Letter 77