Shafaqna English- Commentary on the 2nd Chapter of the Holy Quran by Mohammad Sobhanie.
فَتَلَقَّىٰ آدَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ ﴿٣٧﴾
2:37 Then Adam received certain words from his Lord, and his Lord turned to him (with Mercy). Indeed, God is All-Forgiving and All-Merciful.
Adam’s (AS) Return To Allah (SWT)
Commentary: Adam (AS) and Eve (SA) eventually fell into the deceptive trap of Iblis and tasted the fruits of the forbidden tree. Immediately, they were expelled from the garden to its outskirts before their descent to the earth.
There, Allah (SWT) admonished them for ignoring the Divine Advice[1] by calling out to them and saying[2]:
… وَنَادَاهُمَا رَبُّهُمَا أَلَمْ أَنْهَكُمَا عَن تِلْكُمَا الشَّجَرَةِ وَأَقُل لَّكُمَا إِنَّ الشَّيْطَانَ لَكُمَا عَدُوٌّ مُّبِينٌ ﴿٢٢﴾
7:22 …Their Lord called out to them (from a distance): “Did I not forbid you from that (forbidden) tree, and tell you, Shaytan/Satan/Iblis is indeed your manifest enemy?”
There are two points in this Verse/Ayah. First, the verb [نَادَا] means to call from a distance. Thus, [وَنَادَاهُمَا رَبُّهُمَا] means that their Lord called them from afar. This implies that Adam (AS) and Eve’s (SA) wrongdoing deprived them immediately of God’s nearness, a privilege they previously enjoyed.
Second, the pronoun “that” is used in conjunction with the tree: “Did I not forbid you from that tree?” The pronoun “that” suggests that Adam (AS) and Eve (SA) were away from the tree and the garden in general when Lord called them. Otherwise, it should have said: “Did I not forbid you from this tree?”
Adam (AS) and Eve (SA) felt deep remorse and immediately declared their servitude to Allah (SWT) and asked for God’s Forgiveness[3]:
قَالَا رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ ﴿٢٣﴾
7:23 They said: “Our Lord, we have wronged ourselves! If You do not forgive us and have mercy upon us, we will surely be among the losers.”
Nevertheless, the Divine Decree was manifested, and at last, Adam (AS) and Eve (SA) descended to Earth. Verse 2:38 alludes to the descent of them from the outskirts of the garden to Earth:
قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا …. ﴿٣٨﴾
2:38 We said: “Go down from it, all of you…”
Adam (AS) and Eve (SA) embraced certain “words” which they received from their Lord (فَتَلَقَّىٰ آدَمُ مِن رَّبِّهِ كَلِمَاتٍ). They sought Divine Forgiveness through them. Allah (SWT) turned to them with Mercy (فَتَابَ عَلَيْهِ) since God is indeed All-Forgiving and All-Merciful (إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ).
فَتَلَقَّىٰ آدَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ ﴿٣٧﴾
2:37 Then Adam (AS) received certain words from his Lord, and his Lord turned to him (with Mercy). Indeed, God is All-Forgiving and All-Merciful.
The Quran does not reveal the nature of the words. Some commentators hold the opinion that they were prayers which were mentioned in Verse 7:22-24. However, this prayer was mentioned before the descent of Adam (AS) and Eve (SA) to Earth:
فَدَلَّاهُمَا بِغُرُورٍ فَلَمَّا ذَاقَا الشَّجَرَةَ بَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ وَنَادَاهُمَا رَبُّهُمَا أَلَمْ أَنْهَكُمَا عَن تِلْكُمَا الشَّجَرَةِ وَأَقُل لَّكُمَا إِنَّ الشَّيْطَانَ لَكُمَا عَدُوٌّ مُّبِينٌ ﴿٢٢﴾ قَالَا رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ ﴿٢٣﴾ قَالَ اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَىٰ حِينٍ ﴿٢٤﴾
7:22 So he made them fall, through deception. And when they tasted of the tree, their private parts became apparent to them, and they began to fasten together over themselves from the leaves of Paradise. And their Lord called to them: “Did I not forbid you from that tree and tell you that Satan is to you a clear enemy?”
7:23 They said: “Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.”
7:24 (Allah) said: “Descend, being to one another enemies. And for you on the earth is a place of settlement and enjoyment for a time.”
Many narrations assert that Adam (AS) and Eve (SA) asked Allah (SWT) to forgive them by the right/status of the Prophet Mohammad (PBUH) and his Ahlul-Bayt (AS), who are Ali (AS), Fatimah (SA), Hassan (AS) and Hussain (AS).[4] Three narrations are cited in appendix 1 and 2 for reference.
Usually, “word” means a verbal statement. However, the Qur’an had used “word” for an individual being as well. For example, the “word” in Verse 3:45 is referred to as Prophet Isa (AS).
إِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّـهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ وَجِيهًا فِي الدُّنْيَا وَالْآخِرَةِ وَمِنَ الْمُقَرَّبِينَ ﴿٤٥﴾
3:45 When the Angels said: O’ Maryam, Allah (SWT) gives you good news of a word from God whose name is the Messiah, Isa (AS) son of Maryam (SA), distinguished in the world and the Hereafter and one of those brought near (to Allah (SWT)).
This latter interpretation is in harmony with the names (الْأَسْمَاءَ) which Allah (SWT) taught Adam (AS) and Eve (SA), right after their creation and before placing them in the garden[5].
As explained earlier, the named ones (الْأَسْمَاءَ) were intelligent, alive, and sublime beings who were hidden from the heavens and the earth. They were intermediaries to convey the grace and bounties of Allah (SWT) to God’s Creation. No creature would be able to attain perfection without their assistance. According to some traditions, these sublime beings were none but the light of the Prophet (PBUH) and his Ahlul-Bayt (AS). See the third narration in the appendix.
Appendix-1: Narrations Cited in the text (English Translation)
First Narration: “When Adam (AS) committed oversight, he said: O’ my Lord! By the right/status of Mohammad (PBUH), I ask you to forgive me. Allah (SWT) said: “And how did you come to know Mohammad (PBUH)?” Adam (AS) replied: When you had created me with Your Hand and blown into me from Your Spirit, I raised my head and saw that it was written on the base of the throne: There is no god except Allah (SWT), and Mohammad (PBUH) is God’s Messenger.
So, I knew that you would not place a name along with yours unless that was (the name of) your most beloved creation. Allah (SWT) said: “You have spoken truthfully, O’ Adam, and had it not been for Mohammad, I would not have created you[6].”
Second Narration: Al-Kulayni has written in Al-Kafi: “And another tradition says in respect of this Verse: (Adam (AS)) had asked forgiveness from (Allah (SWT)) by the right/status of Mohammad (PBUH), Ali (AS), Fatimah (SA), Hassan (AS), and Hussain (AS)[7].”
Third Narration: When Allah (SWT) created Adam (AS) and breathed Divine Soul into him, Adam sneezed, and Allah (SWT) inspired him to say: “All praise belongs to Allah (SWT), Lord of all the worlds.” Then, Allah (SWT) replied to Adam: “May your Lord have Mercy on you.”
When the Angels prostrated before Adam (AS), he became proud and said: “O’ My Lord, have you created any creature which you love more than me? Allah (SWT) did not reply. He asked for the second and third time, and Allah (SWT) did not respond to him.
Then, Allah (SWT) said: “Yes, I have. And if it were not for them, I would not have created you.” Adam said: “O’ My Lord, show them to me.” Allah (SWT) asked the angels to remove the curtains. Adam (AS) saw five figures before the Divine Throne when the curtain was pulled.
Adam (AS) asked who they were? Allah (SWT) replied: they are my Prophet Mohammad (PBUH), his cousin and deputy Ali (AS), his daughter Fatimah (SA), and Hassan (AS) and Hussain (AS), two children of Ali (AS) and the grandchildren of the Prophet (PBUH). Then Allah (SWT) said: “O’ Adam, they are your children.” Adam (AS) became delighted.
When Adam (AS) committed oversight, he said: O’ my Lord! By the right/status of Mohammad (PBUH), Ali (AS), Fatimah (SA), Hassan (AS), and Hussain (AS), I ask you to forgive me. Allah (SWT) forgave Adam through this supplication. Ibn-Abbas added: “This is the meaning of the Verse in which Allah (SWT) says[8].”
Appendix-2: Arabic Text of Narrations Cited in the Above
First Narration:
قال رسول اللّه صلّي اللّه عليه و سلّم: لما اقترف آدم الخطيئة قال: يا رب أسألک بحق محمّد لما غفرت لي. فقال اللّه تعالي: يا آدم و کيف عرفت محمّدا و لم أخلقه؟ قال: يا رب لأنک لمّا خلقتني بيدک و نفخت في من روحک رفعت رأسي فرأيت علي قوائم العرش مکتوبا لا إله إلّا اللّه محمّد رسول اللّه، فعرفت أنک لم تضف إلي اسمک إلّا أحب الخلق إليک. فقال اللّه: صدقت يا آدم إنه لأحب الخلق، إذ سألتني بحقه فقد غفرت لک و لو لا محمّد ما خلقتک
Second Narration:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ صَاحِبِ الشَّعِيرِ عَنْ كَثِيرِ بْنِ كَلْثَمَةَ عَنْ أَحَدِهِمَا ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِماتٍ قَالَ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ اللَّهُمَّ وَ بِحَمْدِكَ عَمِلْتُ سُوءاً وَ ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي وَ أَنْتَ خَيْرُ الْغَافِرِينَ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ اللَّهُمَّ وَ بِحَمْدِكَ عَمِلْتُ سُوءاً وَ ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي وَ ارْحَمْنِي وَ أَنْتَ أَرْحَمُ الرَّاحِمِينَ لا إِلهَ إِلَّا أَنْتَ سُبْحانَكَ اللَّهُمَّ وَ بِحَمْدِكَ عَمِلْتُ سُوءاً وَ ظَلَمْتُ نَفْسِي فَتُبْ عَلَيَ إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ وَ فِي رِوَايَةٍ أُخْرَى فِي قَوْلِهِ عَزَّ وَ جَلَّ- فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِماتٍ قَالَ سَأَلَهُ بِحَقِّ مُحَمَّدٍ وَ عَلِيٍّ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ فَاطِمَةَ صَلَّى اللَّهُ عَلَيْهِمْ.
Third Narration:
– شف، [كشف اليقين] مُحَمَّدُ بْنُ عَلِيٍّ الْكَاتِبُ الْأَصْفَهَانِيُّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْقَاضِي عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَبِي أَحْمَدَ الْجُرْجَانِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الدِّهْقَانِ عَنْ إِسْحَاقَ بْنِ إِسْرَائِيلَ عَنْ حَجَّاجٍ عَنِ ابْنِ أَبِي نَجِيحٍ عَنْ مُجَاهِدٍ عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ لَمَّا خَلَقَ اللَّهُ تَعَالَى آدَمَ وَ نَفَخَ فِيهِ مِنْ رُوحِهِ عَطَسَ فَأَلْهَمَهُ اللَّهُ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ فَقَالَ لَهُ رَبُّهُ يَرْحَمُكَ رَبُّكَ فَلَمَّا أَسْجَدَ لَهُ الْمَلَائِكَةَ تَدَاخَلَهُ الْعُجْبُ فَقَالَ يَا رَبِّ خَلَقْتَ خَلْقاً أَحَبَّ إِلَيْكَ مِنِّي فَلَمْ يُجِبْ ثُمَّ قَالَ الثَّانِيَةَ فَلَمْ يُجِبْ ثُمَّ قَالَ الثَّالِثَةَ فَلَمْ يُجِبْ ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُ نَعَمْ وَ لَوْلَاهُمْ مَا خَلَقْتُكَ فَقَالَ يَا رَبِّ فَأَرِنِيهِمْ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مَلَائِكَةِ الْحُجُبِ أَنِ ارْفَعُوا الْحُجُبَ فَلَمَّا رُفِعَتْ إِذاً آدَمُ بِخَمْسَةِ أَشْبَاحٍ قُدَّامَ الْعَرْشِ فَقَالَ يَا رَبِّ مَنْ هَؤُلَاءِ قَالَ يَا آدَمُ هَذَا مُحَمَّدٌ نَبِيِّي وَ هَذَا عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ ابْنُ عَمِّ نَبِيِّي وَ وَصِيُّهُ وَ هَذِهِ فَاطِمَةُ ابْنَةُ نَبِيِّي وَ هَذَانِ الْحَسَنُ وَ الْحُسَيْنُ ابْنَا عَلِيٍّ وَ وَلَدَا نَبِيِّي ثُمَّ قَالَ يَا آدَمُ هُمْ وُلْدُكَ فَفَرِحَ بِذَلِكَ فَلَمَّا اقْتَرَفَ الْخَطِيئَةَ قَالَ يَا رَبِّ أَسْأَلُكَ بِحَقِّ مُحَمَّدٍ وَ عَلِيٍّ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ لَمَّا غَفَرْتَ لِي فَغَفَرَ اللَّهُ لَهُ بِهَذَا فَهَذَا الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِماتٍ فَتابَ عَلَيْهِ فَلَمَّا هَبَطَ إِلَى الْأَرْضِ صَاغَ خَاتَماً فَنَقَشَ عَلَيْهِ مُحَمَّدٌ رَسُولُ اللَّهِ وَ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ وَ يُكَنَّى آدَمُ بِأَبِي مُحَمَّد
The preceding Verses, Chapters/Surahs 2:37-35, assert that Adam (AS) and Eve (SA) went against Allah’s (SWT) Divine Advice, yielded to Iblis’s temptation in the garden, and tasted the fruits of the forbidden tree. Consequently, they were stripped of their heavenly garments, lost their closeness to Allah (SWT), and were banished from the garden.
They realized their mistake immediately and sought Allah’s (SWT) Forgiveness. Allah (SWT) welcomed them with His mercy since God is All-Forgiving and All-Merciful[9].
There is an old debate whether Adam (AS) and Eve (SA) had sinned in the garden. A general opinion amongst Islamic scholars is that all divine messengers are infallible since Allah (SWT) does not send a messenger to lead people into error, even inadvertently.
According to the Quran and many other traditions, Adam (AS) was the first Messenger[10], and therefore, he was innocent. This raises another question: if Adam (AS) and Eve (SA) were innocent, why did they seek divine forgiveness?
The Definition of Sin in Islam: There is a difference between disobeying Divine Command and Divine Advice (recommendations). Certainly, disregarding any divine command and breaking any divine rule is a sin, such as the abandonment of mandatory daily prayers or neglecting to fast during the Month of Ramadhan.
In contrast, a lapse in obeying divine advice (recommendations) does not constitute sin. For example, Islam has many recommended prayers and fasts, and abandoning these recommended devotional acts is not a sin. Hence, one would not be punished for ignoring them but would only lose the blessings that come with practicing them.
However, the loss of divine benefits from voluntary acts of worship is a punishment for those who enjoy that extraordinary nearness to Allah (SWT). Therefore, pure and righteous servants of Allah (SWT) are meticulous in doing both mandatory and volunteer acts of worship to maintain nearness to God and ensure a constant flow of blessings.
Now, the pertinent question is whether Allah (SWT) commanded or advised Adam and Eve to stay away from the forbidden tree. Commentators of the Quran[11] concluded that it was the latter. Hence, Adam (AS) and Eve (SA) did not sin but failed to take the Divine Advice of Allah (SWT). Tasting the fruits of the forbidden tree cost them divine blessings, which they had enjoyed previously in the garden.
For example, to support the above interpretation, we cite Verses 117-119 from Chapter/Surah 20. Allah (SWT) in the garden told Adam (AS) [Ta-Ha 20:117-119]:
فَقُلْنَا يَا آدَمُ إِنَّ هَـٰذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَىٰ ﴿١١٧﴾ إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَىٰ ﴿١١٨﴾ وَأَنَّكَ لَا تَظْمَأُ فِيهَا وَلَا تَضْحَىٰ ﴿١١٩﴾
20:117-118 We said, “Adam, this (Satan) is your enemy and the enemy of your spouse. Let him not expel you and your spouse from the garden lest you plunge into misery. In the garden, you will experience no hunger, nakedness, thirst, or exposure to the hot Sun.”
The Verse contains the word of advice to Adam (AS); “…lest you plunge into misery (of life on earth).” Disregarding divine advice caused Adam (AS) and Eve’s (SA) banishment from the garden, which the Quran refers to as an injustice [Arabic: (ظُلْمً) (wrong)] they committed against themselves[12].
Hence, Adam (AS) and Eve’s (SA) removal from the garden was a natural consequence of disregarding Divine Advice. Suppose instead that it was punishment for a sin or crime they had committed in the garden. In that case, they should have been allowed to return to the garden after receiving Allah’s (SWT) Forgiveness since Divine Forgiveness removes the punishment of sin. The discipline of Adam (AS) and Eve (SA) was banishment from the garden[13].
Furthermore, Adam (AS) and Eve (SA) were predestined to live on earth. The garden, perhaps, was an opportunity for Adam (AS) and Eve’s (SA) exposure to Shaytan’s deceptive nature and the consequences of exercising free will before they began their vicegerency mission on earth. For Adam (AS), life in the garden was a realm of learning, not a time of reward and punishment.
It was on earth, where Allah (SWT) revealed Divine Guidance (religion) and the concept of reward and punishment in the life of Hereafter, as mentioned in the following Verse[14]:
قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى فَمَن تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ﴿٣٨﴾ وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَـٰئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ ﴿٣٩﴾
2:38 We said, Get down from it, all together! So surely there will come to you a guidance from Me, those who follow My guidance shall have no fear, nor shall they grieve.
2:39 And those who disbelieve and deny Our signs – those will be companions of the Fire; they will abide therein eternally.”
Critics may refute the above interpretation by saying that according to the Quran, Adam (AS) disobeyed his Lord and went astray[15]:
وَعَصَىٰ آدَمُ رَبَّهُ فَغَوَىٰ ﴿١٢١﴾
20: 121 Adam disobeyed his Lord and went amiss (went astray).
This misunderstanding is because that the word [عَصَىٰ] “disobeyed” and [فَغَوَىٰ] “he went astray” are taken as synonymous to sin[16]. Whereas the Arabic word [العصيان] “Al-Isyan” (disobedience) means to resist. Resisting an order is called “Al-Isyan”. Resistance could be against a command or advice. The word itself does not imply sin and it depends on the content of the command, as discussed earlier.
Also, the Arabic word [الغوي] “Al-Ghawayah” (to go astray) means the inability of a man to look after his interests or mismanage his affairs properly. Similarly, the word by itself does not indicate sinning.
Hence, the above verse [Ta-Ha 20:121] implies that Adam (AS) disobeyed the divine advice and as a result, failed to safeguard his interest.
Adam’s Repentance: The Arabic verb [التوبه] means to return and is used for repentance. It defines a state when a man turns away from defiance and returns to the obedience of Allah (SWT). This includes defiance of a divine command, as well as advice.
The verb in the Qur’an is also ascribed to Allah (SWT), like in the above Verse: “His Lord turned to him” [Al-Baqarah 2:37, (فَتَابَ عَلَيْهِ),].
The defiance of Allah (SWT) damages and can even sever our connection with His divine mercy. When a servant repents, Allah (SWT) accepts His servant’s plea and returns or restores him to God’s Grace and Mercy.
Adam (AS) and Eve (SA) disregarded the Divine Advice, and as a result, they lost their original closeness to Allah (SWT), which they used to enjoy in the garden. They realized this fact immediately and decided to return to God. Allah (SWT) accepted their pleas and restored them to God’s Mercy and Grace[17].
Word-for-Word Translation:
2:37 [فَتَلَقَّىٰ] Then received [آدَمُ] Adam [مِن] from [رَّبِّهِ] his Lord [كَلِمَاتٍ] words, [فَتَابَ] so his Lord turned [عَلَيْهِ] toward him. [إِنَّهُ] Indeed [هُوَ] He [التَّوَّابُ] is the Oft-returning to mercy [الرَّحِيمُ] the Most Merciful.
Notes:
[1]. Al-Baqarah 2:35.
[2]. Al-A’raf 7:22.
[3]. Al-A’raf 7:23.
[4]. Al-Mizan, Vol. 1, P. 223 L.3, Namonah Vol.1 P. 199 L.1, Tasneem Vol. 3 P. 431
[5]. Al-Baqarah 2:31,(وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا).
[6]. Al-Mustadrak, Vol.2, P. 615, Al-Durr Al-Manthur, Vol.1, P. 59, and Ruh Al-Ma’ani Vol.1, P. 217
[7]. Usul-al-Kafi, Vol 8, P 304, Narration No. 472].
[8]. Bahrul-Anwar Vol.11, P. 175, Narration # 20.
[9]. Al-Baqarah 2:37, Al-A’raf 7:23.
[10]. Aal-e-Imran 3:33.
[11]. Al-Mizan, Vol.1 P.207, and L.18.
[12]. Al-Baqarah 2:35, Al-A’raf 7:23.
[13]. Al-Mizan Vol. 1 P. 201, L. 20..
[14]. Al-Baqarah 2:38.
[15]. Ta-Ha 20:121.
[16]. Al-Mizan, Vol.1, P209, L.20.
[17]. Al-Mizan, Vol.1 , P 210, L. 5.
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Commentary on the Holy Quran (2:49-50)