LIST OF THE IMPORTANT SUBJECTS
DEALT WITH IN THIS VOLUME
 This argument seems inconclusive. If two words are synonymous, it is not necessary for them to have the same preposition, al-Mawlâ () and al-awlâ () have the same meaning – guardian, master, but the former is used without a preposition while the latter is followed by the preposition “bi” ( = for, with, etc.)
1 The first and third replies seem strange, to say the least. The author himself has said (while commenting on the phrase, " . . . the Satan made them both slip from it") that the order to "get down" or to "get out" may mean, "Get down from the company of the angels; or, get down from the heaven". But here he rejects the second alternative altogether! The third reply is based on an unacceptable analogy - that which overlooks the important differences between the two sides. If the Satan is governed by time and space how does it imply that Allâh too should be governed by them? Moreover, in the same commentary the author has proved on the strength of this same verse that "the Satan had visited them near that tree in the Garden. He entered the Garden . . . (and) Adam, his wife and the Satan all were removed from the Garden together." This leaves us with the second reply, which is doubtlessly without any flaw and is supported by the Qur’ân. (tr.)
2 That is, Abu 's-Salt Abdu 's-Salâm ibn Sâlih al -Harawî.
1 It is not in accord with the author's earlier assertion that the verse 2:36 describes Adam's removal from the earlier-held place of honour to the courtyard of the Garden; after which he learned "some words" from Allâh and repented (2:37); and it was later that he was sent down from the courtyard to the Garden (2:38). (tr)
 Mûsâ was called to the Mount Sini'i and given Torah while the Israelites were still in the wilderness. And it was at that time that the events in question took place. They had not entered Palestine at that time and Baytu '1-Maqdis was not built yet. Therefore, the word "Baytu '1-Maqdis" used in this tradition must mean the tent which Mûsâ erected for divine worship.
 In the printed copy of at-Tafsîr of al-`Ayyâshî (vol. 1, p.49) and what has been quoted from him in al-Bihâr (vol. 15, p.226), al-Burhân (vol.1, p.128) and Majma'u '1-bayAn (vol. 1, p.158) the name has appeared as Hadâd. But we could not find such a name in geographical dictionaries. Perhaps it is a corruption of Hadad which is a mountain overlooking Taymâ'; (see Makamu '1-bayânn, vol. 2, p. 229; al -Qâmûs, vol. 1, p. 287 and Tâju '1-'arûs, vol. 2, p. 333) or it may be another reading of Hadad. (ed.)