An-Nahl Ayah 116-124

قوله تعالى:

فَمَنِ اضْطُرَّ غَيْرَ بٰاغٍ وَ لاٰ عٰادٍ فَإِنَّ اللّٰهَ غَفُورٌ رَحِيمٌ [115]

Qur’an 16:115

M. H. Shakir: He has only forbidden you what dies of itself and blood and flesh of swine and that over which any other name than that of Allah has been invoked; but whoever is driven to necessity, not desiring, nor exceeding the limit, then surely Allah is Forgiving, Merciful.

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الْعَيَّاشِيُّ:عَنْ مَنْصُورِ بْنِ حَازِمٍ،قَالَ:قُلْتُ لِأَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ): مُحْرِمٌ مُضْطَرٌّ إِلَى الصَّيْدِ وَ إِلَى مَيْتَةٍ،مِنْ أَيِّهِمَا يَأْكُلُ؟قَالَ:«يَأْكُلُ مِنَ الصَّيْدِ».

قُلْتُ:أَ لَيْسَ قَدْ أَحَلَّ اللَّهُ الْمَيْتَةَ لِمَنِ اضْطُرَّ إِلَيْهَا؟قَالَ:«بَلَى،وَ لَكِنْ أَ لاَ تَرَى أَنَّهُ يَأْكُلُ مِنْ مَالِهِ؟يَأْكُلُ الصَّيْدَ وَ عَلَيْهِ الْفِدَاءُ».

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Al-‘Ayyāshī: From Mansur b. Hazim, he said: I said to Abu ‘Abdillah (peace be upon him), “A muhrim who is compelled either to (eat) game or carrion—of which should he eat?” He said: “He should eat from the game.” I said: “Has not Allah permitted carrion to the one who is compelled to it?” He said: “Yes, but do you not see that he would be eating from his own property? Let him eat the game and pay the expiation.”

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الشَّيْخُ فِي(التَّهْذِيبِ):بِإِسْنَادِهِ عَنْ مُوسَى بْنِ الْقَاسِمِ،عَنْ مُحَمَّدٍ،عَنْ سَيْفِ بْنِ عَمِيرَةَ،عَنْ مَنْصُورِ بْنِ حَازِمٍ،قَالَ: سَأَلْتُهُ عَنْ مُحْرِمٍ اضْطُرَّ إِلَى أَكْلِ الصَّيْدِ وَ الْمَيْتَةِ،قَالَ:«أَيُّهُمَا أَحَبُّ إِلَيْكَ أَنْ تَأْكُلَ [1]؟»قُلْتُ:

الْمَيْتَةُ،لِأَنَّ الصَّيْدَ مُحَرَّمٌ عَلَى الْمُحْرِمِ.

فَقَالَ:«أَيُّهُمَا أَحَبُّ إِلَيْكَ،أَنْ تَأْكُلَ مِنْ مَالِكَ أَوْ مِنَ الْمَيْتَةِ؟»قُلْتُ:آكُلُ مِنْ مَالِي.قَالَ:«فَكُلِ الصَّيْدَ وَ افْدِهِ».

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The Shaykh in (al-Tahdhīb), with his chain, from Musa b. al-Qasim, from Muhammad, from Sayf b. ‘Umayrah, from Mansur b. Hazim, said: I asked him about a muhrim who was compelled to eat game and carrion. He said: “Which of the two would you prefer to eat [1]?” I said: “Carrion, because game is forbidden to the muhrim.” He said: “Which do you prefer, to eat from your own property or from carrion?” I said: “I would eat from my own property.” He said: “Then eat the game and pay its ransom.”

و تفسير الآية قد تقدم [2].

And the exegesis of the verse has already preceded [2].

قوله تعالى:

وَ لاٰ تَقُولُوا لِمٰا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هٰذٰا حَلاٰلٌ وَ هٰذٰا حَرٰامٌ لِتَفْتَرُوا عَلَى اللّٰهِ الْكَذِبَ -إلى قوله تعالى- فِيمٰا كٰانُوا فِيهِ يَخْتَلِفُونَ [116-124]

Qur’an 16:116–124

M. H. Shakir:

116. And, do not utter what your tongues describe, the lie: This is lawful and this is unlawful, in order to forge a lie against Allah; surely those who forge the lie against Allah shall not prosper. 117. A little enjoyment and they shall have a painful punishment. 118. And for those who were Jews We prohibited what We have related to you already, and We did them no injustice, but they were unjust to themselves. 119. Yet surely your Lord, with respect to those who do evil in ignorance, then turn after that and make amends, most surely your Lord after that is Forgiving, Merciful. 120. Surely Ibrahim was an exemplar, obedient to Allah, upright, and he was not of the polytheists. 121. Grateful for His favors; He chose him and guided him on the right path. 122. And We gave him good in this world, and in the next he will most surely be among the good. 123. Then We revealed to you: Follow the faith of Ibrahim, the upright one, and he was not of the polytheists. 124. The Sabbath was only made obligatory for those who differed about it, and most surely your Lord will judge between them on the resurrection day concerning that about which they differed.

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علي بن إبراهيم:في قوله تعالى: وَ لاٰ تَقُولُوا لِمٰا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هٰذٰا حَلاٰلٌ وَ هٰذٰا حَرٰامٌ لِتَفْتَرُوا عَلَى اللّٰهِ الْكَذِبَ قال:هو ما كانت اليهود تقول: مٰا فِي بُطُونِ هٰذِهِ الْأَنْعٰامِ خٰالِصَةٌ لِذُكُورِنٰا وَ مُحَرَّمٌ عَلىٰ أَزْوٰاجِنٰا [3].

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‘Ali b. Ibrahim: Regarding His saying, “And do not utter what your tongues describe, the lie: This is lawful and this is unlawful, in order to forge a lie against Allah,” he said: It refers to what the Jews used to say: “What is in the bellies of these cattle is exclusively for our males and forbidden to our spouses” [3].

_1) -تفسير العيّاشي 2:80/274.

_Tafsīr al-‘Ayyāshī 2:80/274.

_2) -التهذيب 5:1272/368.

_al-Tahdhīb 5:1272/368.

_3) -تفسير القمّيّ 1:391.

_Tafsīr al-Qummī 1:391.

[1] في المصدر زيادة:من الصيد أو الميتة.

[2] تقدّم في تفسير قوله تعالى: فَمَنِ اضْطُرَّ غَيْرَ بٰاغٍ وَ لاٰ عٰادٍ فَلاٰ إِثْمَ عَلَيْهِ الآية(173)من سورة البقرة.

[3] الأنعام 6:139.

قال:و قوله: إِنَّ إِبْرٰاهِيمَ كٰانَ أُمَّةً قٰانِتاً لِلّٰهِ حَنِيفاً أي طاهرا اِجْتَبٰاهُ :أي اختاره وَ هَدٰاهُ إِلىٰ صِرٰاطٍ مُسْتَقِيمٍ قال:إلى الطريق الواضح.ثم قال لنبيه(صلّى اللّه عليه و آله): ثُمَّ أَوْحَيْنٰا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرٰاهِيمَ حَنِيفاً و هي الحنيفية العشر التي جاء بها إبراهيم(عليه السلام):خمسة في البدن،و خمسة في الرأس،فأما التي في البدن:

فالغسل من الجنابة،و الطهور بالماء،و تقليم الأظفار،و حلق الشعر من البدن،و الختان؛و أمّا التي في الرأس:فطم الشعر [1]،و أخذ الشارب،و إعفاء اللحى،و السواك،و الخلال،فهذه لم تنسخ إلى يوم القيامة.

And he said regarding His saying, “Surely Ibrahim was an exemplar, obedient to Allah, upright”: that is, pure. “He chose him”: that is, He selected him. “And guided him to the right path”: he said, to the clear path. Then He said to His Prophet (Allah bless him and his family): “Then We revealed to you: Follow the creed of Ibrahim, the upright.” It is the ten points of hanifiyya with which Ibrahim (peace be upon him) came: five pertaining to the body and five to the head. As for those of the body: ritual bathing after major impurity, purification with water, trimming the nails, removing hair from the body, and circumcision. As for those of the head: trimming the hair [1], trimming the moustache, letting the beards grow, using the siwak, and tooth-picking. These have not been abrogated until the Day of Resurrection.

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مُحَمَّدُ بْنُ يَعْقُوبَ:عَنْ مُحَمَّدِ بْنِ يَحْيَى،عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى،عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ عَمَّارِ بْنِ مَرْوَانَ،عَنْ سَمَاعَةَ بْنِ مِهْرَانَ،قَالَ:قَالَ لِي عَبْدٌ صَالِحٌ(صَلَوَاتُ اللَّهِ عَلَيْهِ): «يَا سَمَاعَةُ،أَمِنُوا عَلَى فُرُشِهِمْ وَ أَخَافُونِي،أَمَا وَ اللَّهِ لَقَدْ كَانَتِ الدُّنْيَا،وَ مَا فِيهَا إِلاَّ وَاحِدٌ يَعْبُدُ اللَّهَ،وَ لَوْ كَانَ مَعَهُ غَيْرُهُ لَأَضَافَهُ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ حَيْثُ يَقُولُ: إِنَّ إِبْرٰاهِيمَ كٰانَ أُمَّةً قٰانِتاً لِلّٰهِ حَنِيفاً وَ لَمْ يَكُ مِنَ الْمُشْرِكِينَ فَصَبَرَ [2] بِذَلِكَ مَا شَاءَ اللَّهُ،ثُمَّ إِنَّ اللَّهَ آنَسَهُ بِإِسْمَاعِيلَ وَ إِسْحَاقَ فَصَارُوا ثَلاَثَةً،أَمَا وَ اللَّهِ إِنَّ الْمُؤْمِنَ لَقَلِيلٌ،وَ إِنَّ أَهْلَ الْكُفْرِ لَكَثِيرٌ،أَ تَدْرِي لِمَ ذَلِكَ؟»فَقُلْتُ:لاَ أَدْرِي،جُعِلْتُ فِدَاكَ.فَقَالَ:«صُيِّرُوا أُنْساً لِلْمُؤْمِنِينَ،يَبُثُّونَ إِلَيْهِمْ مَا فِي صُدُورِهِمْ فَيَسْتَرِيحُونَ إِلَى ذَلِكَ وَ يَسْكُنُونَ إِلَيْهِ».

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Muhammad b. Ya‘qub: From Muhammad b. Yahya, from Ahmad b. Muhammad b. ‘Isa, from Muhammad b. Sinan, from ‘Ammar b. Marwan, from Sama‘ah b. Mihran, who said: A Righteous Servant (peace be upon him) said to me: “O Sama‘ah! They are secure upon their beds but they fear me. By Allah, there was a time in the world when none in it worshiped Allah except one; and had there been anyone else with him, Allah, Mighty and Majestic, would have added him to him, as He says: ‘Surely Ibrahim was an exemplar, obedient to Allah, upright, and he was not of the polytheists’ (Qur’an 16:120). He endured [2] with that as long as Allah willed; then Allah comforted him with Isma‘il and Ishaq, and they became three. By Allah, the believer is few, and the people of unbelief are many. Do you know why that is?” I said: “I do not know, may I be ransomed for you.” He said: “They were made the intimate companions of the believers, to whom they disclose what is in their hearts, so they find relief in that and are at ease with it.”

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وَ عَنْهُ:عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ،عَنْ هَارُونَ بْنِ مُسْلِمٍ،عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)قَالَ: «الْأُمَّةُ وَاحِدٌ فَصَاعِداً،كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ: إِنَّ إِبْرٰاهِيمَ كٰانَ أُمَّةً قٰانِتاً لِلّٰهِ يَقُولُ:مُطِيعاً لِلَّهِ عَزَّ وَ جَلَّ».

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And from him: from ‘Ali b. Ibrahim, from Harun b. Muslim, from Mas‘adah b. Sadaqah, from Abu ‘Abdillah (peace be upon him), who said: “An ummah is one and upward, as Allah, Mighty and Majestic, said: ‘Surely Ibrahim was an exemplar, obedient to Allah,’ meaning: obedient to Allah, Mighty and Majestic.”

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عَلِيُّ بْنُ إِبْرَاهِيمَ،قَالَ:وَ فِي رِوَايَةِ أَبِي الْجَارُودِ،عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) فِي قَوْلِهِ: إِنَّ إِبْرٰاهِيمَ كٰانَ أُمَّةً قٰانِتاً لِلّٰهِ حَنِيفاً .

قَالَ:«وَ ذَلِكَ أَنَّهُ كَانَ عَلَى دِينٍ لَمْ يَكُنْ عَلَيْهِ أَحَدٌ غَيْرُهُ،فَكَانَ أُمَّةً وَاحِدَةً،وَ أَمَّا قٰانِتاً :فَالْمُطِيعُ،وَ أَمَّا حَنِيفاً :فَالْمُسْلِمُ».

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‘Ali b. Ibrahim said: And in the narration of Abu al-Jarud, from Abu Ja‘far (peace be upon him) regarding His saying, “Surely Ibrahim was an exemplar, obedient to Allah, upright,” he said: “That is because he was upon a religion upon which no one else was; so he was a single nation. As for ‘obedient’ (qānit), it means obedient; and as for ‘upright’ (hanīf), it means Muslim.”

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الْعَيَّاشِيُّ:عَنْ زُرَارَةَ وَ حُمْرَانَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ،عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ(عَلَيْهِمَا السَّلاَمُ) عَنْ قَوْلِهِ:

إِنَّ إِبْرٰاهِيمَ كٰانَ أُمَّةً قٰانِتاً لِلّٰهِ حَنِيفاً ،قَالَ:«شَيْءٌ فَضَّلَهُ [3] اللَّهُ بِهِ».

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Al-‘Ayyāshī: From Zurara, Humran, and Muhammad b. Muslim, from Abu Ja‘far and Abu ‘Abdillah (peace be upon them both), regarding His saying, “Surely Ibrahim was an exemplar, obedient to Allah, upright,” he said: “Something by which Allah gave him distinction [3].”

_2) -الكافي 2:5/190.

_al-Kāfī 2:5/190.

_3) -الكافي 5:16/60.

_al-Kāfī 5:16/60.

_4) -تفسير القمّيّ 1:392.

_Tafsīr al-Qummī 1:392.

_5) -تفسير العيّاشي 2:81/274.

_Tafsīr al-‘Ayyāshī 2:81/274.

[1] طمّ الشعر:جزّه أو قصّه.«مجمع البحرين-طمم-6:107».

[2] في المصدر:فغبر.

[3] في«ط»و المصدر:فضّل.

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وَ عَنْ أَبِي بَصِيرٍ،قَالَ أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) فِي قَوْلِهِ تَعَالَى: إِنَّ إِبْرٰاهِيمَ كٰانَ أُمَّةً قٰانِتاً لِلّٰهِ حَنِيفاً :

«سَمَّاهُ اللَّهُ أُمَّةً».

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And from Abu Basir: Abu ‘Abdillah (peace be upon him), regarding His saying, “Surely Ibrahim was an exemplar, obedient to Allah, upright,” said: “Allah named him an ummah.”

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وَ عَنْ يُونُسَ بْنِ ظَبْيَانَ،عَنْهُ(عَلَيْهِ السَّلاَمُ): إِنَّ إِبْرٰاهِيمَ كٰانَ أُمَّةً قٰانِتاً :«أُمَّةً وَاحِدَةً».

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And from Yunus b. Zabyan, from him (peace be upon him): “Surely Ibrahim was an exemplar, obedient”—“a single ummah.”

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وَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ،قَالَ:سَمِعْتُ الْعَبْدَ الصَّالِحَ(عَلَيْهِ السَّلاَمُ) [1]يَقُولُ: «لَقَدْ كَانَتِ الدُّنْيَا،وَ مَا كَانَ فِيهَا إِلاَّ وَاحِدٌ يَعْبُدُ اللَّهَ،وَ لَوْ كَانَ مَعَهُ غَيْرُهُ إِذَنْ لَأَضَافَهُ إِلَيْهِ حَيْثُ يَقُولُ: إِنَّ إِبْرٰاهِيمَ كٰانَ أُمَّةً قٰانِتاً لِلّٰهِ حَنِيفاً وَ لَمْ يَكُ مِنَ الْمُشْرِكِينَ فَصَبَرَ بِذَلِكَ مَا شَاءَ اللَّهُ،ثُمَّ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى آنَسَهُ بِإِسْمَاعِيلَ وَ إِسْحَاقَ فَصَارُوا ثَلاَثَةً».

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And from Sama‘ah b. Mihran, he said: I heard the Righteous Servant (peace be upon him) [1] say: “Indeed there was a time in the world when there was none in it except one who worshiped Allah; and had there been anyone else with him, He would surely have added him to him, as He says: ‘Surely Ibrahim was an exemplar, obedient to Allah, upright, and he was not of the polytheists’ (Qur’an 16:120). He endured that as long as Allah willed; then Allah, Blessed and Exalted, comforted him with Isma‘il and Ishaq, and they became three.”

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و قال عليّ بن إبراهيم:قوله: إِنَّمٰا جُعِلَ السَّبْتُ عَلَى الَّذِينَ اخْتَلَفُوا فِيهِ وَ إِنَّ رَبَّكَ لَيَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيٰامَةِ فِيمٰا كٰانُوا فِيهِ يَخْتَلِفُونَ و ذلك أن موسى أمر قومه أن يتفرغوا إلى اللّه في كل سبعة أيّام يوما يجعله اللّه عليهم،و هو الذي [2] اختلفوا فيه.

Qur’an 16:124

M. H. Shakir: The Sabbath was only made obligatory for those who differed about it, and most surely your Lord will judge between them on the resurrection day concerning that about which they differed.

And ‘Ali b. Ibrahim said regarding His saying, “The Sabbath was only imposed on those who differed about it, and surely your Lord will judge between them on the Day of Resurrection concerning that about which they differed”: That is because Musa commanded his people to devote themselves to Allah one day in every seven which Allah would appoint for them; and it is that [2] about which they differed.

قوله تعالى:

اُدْعُ إِلىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ وَ جٰادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ [125]

Qur’an 16:125

M. H. Shakir: Call to the way of your Lord with wisdom and goodly exhortation, and have disputations with them in the best manner.

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علي بن إبراهيم،قال في قوله تعالى: وَ جٰادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ قال:بالقرآن.

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‘Ali b. Ibrahim said regarding His saying, “and dispute with them in the best manner”: with the Qur’an.

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مُحَمَّدُ بْنُ يَعْقُوبَ:عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ،عَنْ أَبِيهِ،عَنْ بَكْرِ بْنِ صَالِحٍ،عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ،عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) فِي قَوْلِهِ تَعَالَى: اُدْعُ إِلىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ وَ جٰادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ .

قَالَ:«بِالْقُرْآنِ».

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Muhammad b. Ya‘qub: From ‘Ali b. Ibrahim, from his father, from Bakr b. Salih, from al-Qasim b. Burayd, from Abu ‘Amr al-Zubayri, from Abu ‘Abdillah (peace be upon him) regarding His saying, “Call to the way of your Lord with wisdom and goodly exhortation, and dispute with them in the best manner.” He said: “With the Qur’an.”

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الْإِمَامُ أَبُو مُحَمَّدٍ الْعَسْكَرِيُّ(عَلَيْهِ السَّلاَمُ)قَالَ:«قَالَ الصَّادِقُ(عَلَيْهِ السَّلاَمُ) وَ قَدْ ذُكِرَ عِنْدَهُ الْجِدَالُ فِي

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Imam Abu Muhammad al-‘Askari (peace be upon him) said: “Al-Sadiq (peace be upon him) said, when disputation was mentioned in his presence in…”

_6) -تفسير العيّاشي 2:81/274.

_Tafsīr al-‘Ayyāshī 2:81/274.

_7) -تفسير العيّاشي 2:83/274.

_Tafsīr al-‘Ayyāshī 2:83/274.

_8) -تفسير العيّاشي 2:84/274.

_Tafsīr al-‘Ayyāshī 2:84/274.

_9) -تفسير القمّيّ 1:392.

_Tafsīr al-Qummī 1:392.

_1) -تفسير القمّيّ 1:392.

_Tafsīr al-Qummī 1:392.

_2) -الكافي 5:1/13.

_al-Kāfī 5:1/13.

_3) -التفسير المنسوب إلى الإمام العسكريّ(عليه السلام):322/527.

_al-Tafsīr al-mansūb ilā al-Imām al-‘Askarī (alayhi al-salām): 322/527.

[1] في«ط»:أبا عبد اللّه(عليه السّلام)

[2] في المصدر:و هم الذين.