S 2 A 47-48

و قوله:

اَلَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلاٰقُوا رَبِّهِمْ وَ أَنَّهُمْ إِلَيْهِ رٰاجِعُونَ قال عليّ بن إبراهيم:الظنّ في كتاب اللّه على وجهين:فمنه ظنّ يقين،و منه ظنّ شك؛ففي هذا الموضع يقين،و إنّما الشك قوله: إِنْ نَظُنُّ إِلاّٰ ظَنًّا وَ مٰا نَحْنُ بِمُسْتَيْقِنِينَ [1]وَ ظَنَنْتُمْ ظَنَّ السَّوْءِ [2].

Translation: And His saying: Those who think that they will meet their Lord and that they shall return to Him—‘Alī ibn Ibrāhīm said: “Thinking (zann) in the Book of Allah has two usages: one is thinking that is certainty, and one is thinking that is doubt. In this place it is certainty. As for doubt, it is in His saying: We do not think (of it) but as a conjecture, and we are not at all sure [1], and: and you thought an evil thought [2].”

قوله تعالى:

يٰا بَنِي إِسْرٰائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَ أَنِّي فَضَّلْتُكُمْ عَلَى الْعٰالَمِينَ[47]

Translation (Al-Baqarah 2:47, M. H. Shakir):

O children of Israel, call to mind My favor which I bestowed on you and that I made you excel the nations.

وَ اتَّقُوا يَوْماً لاٰ تَجْزِي نَفْسٌ عَنْ نَفْسٍ شَيْئاً وَ لاٰ يُقْبَلُ مِنْهٰا شَفٰاعَةٌ وَ لاٰ يُؤْخَذُ مِنْهٰا عَدْلٌ وَ لاٰ هُمْ يُنْصَرُونَ[48]

Translation (Al-Baqarah 2:48, M. H. Shakir): And be on your guard against a day when one soul shall not avail another in the least, neither shall intercession on its behalf be accepted, nor shall any compensation be taken from it, nor shall they be helped.

99-/467 _1- الْعَيَّاشِيُّ:عَنْ هَارُونَ بْنِ مُحَمَّدٍ الْحَلَبِيِّ،قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)عَنْ قَوْلِ اللَّهِ: يٰا بَنِي إِسْرٰائِيلَ .قَالَ:«هُمْ نَحْنُ خَاصَّةً».

99-/467_1- (Tafsīr al-‘Ayyāshī 1:43/44): Al-‘Ayyāshī, from Hārūn ibn Muḥammad al-Ḥalabī, said: I asked Abū ‘Abdillāh (peace be upon him) about Allah’s saying: O Children of Israel. He said: “They are we in particular.”

99-/468 _2- عَنْ مُحَمَّدِ بْنِ عَلِيٍّ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)،قَالَ: سَأَلْتُهُ عَنْ قَوْلِهِ تَعَالَى: يٰا بَنِي إِسْرٰائِيلَ . قَالَ:«هِيَ خَاصَّةٌ بِآلِ مُحَمَّدٍ».

99-/468_2- (Tafsīr al-‘Ayyāshī 1:44/44): From Muḥammad ibn ‘Alī, from Abū ‘Abdillāh (peace be upon him). He said: I asked him about the Most High’s saying: O Children of Israel. He said: “It is specific to the Family of Muḥammad.”

99-/469 _3- عَنْ أَبِي دَاوُدَ،عَمَّنْ سَمِعَ رَسُولَ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)يَقُولُ: «أَنَا عَبْدُ اللَّهِ اسْمِي أَحْمَدُ،وَ أَنَا عَبْدُ اللَّهِ اسْمِي إِسْرَائِيلُ،فَمَا أَمَرَهُ فَقَدْ أَمَرَنِي،وَ مَا عَنَاهُ فَقَدْ عَنَانِي».

99-/469_3- (Tafsīr al-‘Ayyāshī 1:45/44): From Abū Dāwūd, from someone who heard the Messenger of Allah (may Allah bless him and his Family) say: “I am the servant of Allah; my name is Aḥmad. And I am the servant of Allah; my name is Israel. So whatever He commanded him, He has commanded me; and whatever He meant by him, He has meant me.”

99-/470 _4- قَالَ الْإِمَامُ أَبُو مُحَمَّدٍ الْعَسْكَرِيُّ(عَلَيْهِ السَّلاَمُ): «قَالَ اللَّهُ عَزَّ وَ جَلَّ: يٰا بَنِي إِسْرٰائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ أَنْ بَعَثْتُ مُوسَى وَ هَارُونَ إِلَى أَسْلاَفِكُمْ بِالنُّبُوَّةِ،فَهَدَيْنَاهُمْ إِلَى نُبُوَّةِ مُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)وَ وَصِيَّةِ عَلِيٍّ(عَلَيْهِ السَّلاَمُ)وَ إِمَامَةِ عِتْرَتِهِ الطَّيِّبِينَ،وَ أَخَذْنَا عَلَيْكُمْ بِذَلِكَ الْعُهُودَ وَ الْمَوَاثِيقَ،الَّتِي إِنْ وَافَيْتُمْ بِهَا كُنْتُمْ مُلُوكاً فِي جِنَانِ الْمُسْتَحِقِّينَ [3] لِكَرَامَاتِهِ وَ رِضْوَانِهِ. وَ أَنِّي فَضَّلْتُكُمْ عَلَى الْعٰالَمِينَ هُنَاكَ،أَيْ فَعَلْتُهُ بِأَسْلاَفِكُمْ،فَضَّلْتُهُمْ دِيناً وَ دُنْيَا:فَأَمَّا تَفْضِيلُهُمْ فِي الدِّينِ

99-/470_4- (al-Tafsīr al-mansūb ilā al-Imām al-‘Askarī 118/240, 119): Imām Abū Muḥammad al-‘Askarī (peace be upon him) said: “Allah, Mighty and Majestic, said: O Children of Israel, remember My favor which I bestowed on you—in that I sent Mūsā and Hārūn to your forefathers with prophethood, and We guided them to the prophethood of Muḥammad (may Allah bless him and his Family), to the designation of ‘Alī (peace be upon him) and to the leadership of his pure progeny. And We took from you covenants and compacts upon that—if you fulfill them, you will be kings in the gardens of those entitled to His honors and His good pleasure. And that I made you excel the nations there, that is, I did it with your forefathers; I favored them in religion and in this world. As for their favoring in religion—”

فَلِقَبُولِهِمْ وَلاَيَةَ [1] مُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)وَ [2] عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ،وَ أَمَّا فِي الدُّنْيَا فَإِنِّي ظَلَّلْتُ عَلَيْهِمُ الْغَمَامَ،وَ أَنْزَلْتُ عَلَيْهِمُ الْمَنَّ وَ السَّلْوَى،وَ أَسْقَيْتُهُمْ مِنْ حَجَرٍ مَاءً عَذْباً،وَ فَلَقْتُ لَهُمُ الْبَحْرَ،وَ أَنْجَيْتُهُمْ،وَ أَغْرَقْتُ أَعْدَاءَهُمْ فِرْعَوْنَ وَ قَوْمَهُ،وَ فَضَّلْتُهُمْ بِذَلِكَ عَلَى عَالَمِي زَمَانِهِمُ الَّذِينَ خَالَفُوا طَرَائِقَهُمْ،وَ حَادُوا عَنْ سَبِيلِهِمْ. ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَّ:فَإِذَا كُنْتُ قَدْ فَعَلْتُ هَذَا بِأَسْلاَفِكُمْ فِي ذَلِكَ الزَّمَانِ بِقَبُولِهِمْ وَلاَيَةَ مُحَمَّدٍ [3]،فَبِالْحَرِيِّ أَنْ أَزِيدَكُمْ فَضْلاً فِي هَذَا الزَّمَانِ،إِنْ أَنْتُمْ وَفَيْتُمْ بِمَا أُخِذَ مِنَ الْعَهْدِ وَ الْمِيثَاقِ عَلَيْكُمْ. ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَّ: وَ اتَّقُوا يَوْماً لاٰ تَجْزِي نَفْسٌ عَنْ نَفْسٍ شَيْئاً لاَ تَدْفَعُ عَنْهَا عَذَاباً قَدِ اسْتَحَقَّتْهُ عِنْدَ النَّزْعِ وَ لاٰ يُقْبَلُ مِنْهٰا شَفٰاعَةٌ يَشْفَعُ لَهَا بِتَأَخُّرِ [4] الْمَوْتِ عَنْهَا وَ لاٰ يُؤْخَذُ مِنْهٰا عَدْلٌ لاَ يُقْبَلُ مِنْهَا فِدَاءٌ مَكَانَهُ،يُمَاتُ وَ يُتْرَكُ هُوَ فِدَاءً [5]. قَالَ الصَّادِقُ(عَلَيْهِ السَّلاَمُ): وَ هَذَا الْيَوْمُ يَوْمُ الْمَوْتِ،فَإِنَّ الشَّفَاعَةَ وَ الْفِدَاءَ لاَ تُغْنِي عَنْهُ،فَأَمَّا فِي الْقِيَامَةِ فَإِنَّا وَ أَهْلَنَا نَجْزِي عَنْ شِيعَتِنَا كُلَّ جَزَاءٍ،لَيَكُونَنَّ عَلَى الْأَعْرَافِ بَيْنَ الْجَنَّةِ وَ النَّارِ مُحَمَّدٌ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)وَ عَلِيٌّ وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ(عَلَيْهِمُ السَّلاَمُ)وَ الطَّيِّبُونَ مِنْ آلِهِمْ،فَنَرَى بَعْضَ شِيعَتِنَا فِي تِلْكَ الْعَرَصَاتِ،مِمَّنْ كَانَ مِنْهُمْ مُقَصِّراً،فِي بَعْضِ شَدَائِدِهَا،فَنَبْعَثُ عَلَيْهِمْ خَيْرَ شِيعَتِنَا كَسَلْمَانَ وَ الْمِقْدَادِ وَ أَبِي ذَرٍّ وَ عَمَّارٍ وَ نُظَرَائِهِمْ فِي الْعَصْرِ الَّذِي يَلِيهِمْ،وَ فِي كُلِّ عَصْرٍ إِلَى يَوْمِ الْقِيَامَةِ،فَيَنْقَضُّونَ [6] عَلَيْهِمْ كَالْبُزَاةِ [7] وَ الصُّقُورِ فَيَتَنَاوَلُونَهُمْ كَمَا تَتَنَاوَلُ الْبُزَاةُ وَ الصُّقُورُ صَيْدَهَا، فَيَزُفُّونَهُمْ إِلَى الْجَنَّةِ زَفّاً. وَ إِنَّا لَنَبْعَثُ عَلَى آخَرِينَ مِنْ مُحِبِّينَا وَ خِيَارِ شِيعَتِنَا كَالْحَمَامِ فَيَلْتَقِطُونَهُمْ مِنَ الْعَرَصَاتِ كَمَا يَلْتَقِطُ الطَّيْرُ الْحَبَّ، وَ يَنْقُلُونَهُمْ إِلَى الْجِنَانِ بِحَضْرَتِنَا،وَ سَيُؤْتَى بِالْوَاحِدِ مِنْ مُقَصِّرِي شِيعَتِنَا فِي أَعْمَالِهِ،بَعْدَ أَنْ قَدْ حَازَ الْوَلاَيَةَ وَ التَّقِيَّةَ وَ حُقُوقَ إِخْوَانِهِ،وَ يُوقَفُ بِإِزَائِهِ مَا بَيْنَ مِائَةٍ وَ أَكْثَرَ مِنْ ذَلِكَ إِلَى مِائَةِ أَلْفٍ مِنَ النُّصَّابِ،فَيُقَالُ لَهُ:هَؤُلاَءِ فِدَاؤُكَ مِنَ النَّارِ؛فَيَدْخُلُ هَؤُلاَءِ الْمُؤْمِنُونَ الْجَنَّةَ،وَ هَؤُلاَءِ [8] النُّصَّابُ النَّارَ،وَ ذَلِكَ مَا قَالَ اللَّهُ عَزَّ وَ جَلَّ: رُبَمٰا يَوَدُّ الَّذِينَ كَفَرُوا [9]يَعْنِي بِالْوَلاَيَةِ لَوْ كٰانُوا مُسْلِمِينَ [10]فِي الدُّنْيَا مُنْقَادِينَ لِلْإِمَامَةِ،لِيُجْعَلَ مُخَالِفُوهُمْ فِدَاءَهُمْ مِنَ النَّارِ».

Continuation of 99-/470 (al-Tafsīr al-mansūb ilā al-Imām al-‘Askarī 118/240, 119): “—it was for their acceptance of the walāyah [1] of Muḥammad (may Allah bless him and his Family) and [2] of ‘Alī and their pure Household. As for (favoring) in this world: I shaded them with the cloud; I sent down to them manna and quails; I gave them to drink sweet water from a rock; I parted the sea for them and saved them, and I drowned their enemies—Pharaoh and his people—and by that I preferred them over the peoples of their time who opposed their ways and deviated from their path. Then Allah, Mighty and Majestic, said: So if I did this with your forefathers at that time for their accepting the walāyah of Muḥammad [3], then it is even more fitting that I increase you in favor in this time, if you fulfill what has been taken upon you of covenant and compact. Then Allah, Mighty and Majestic, said: And be on your guard against a day when one soul shall not avail another in the least—(that is,) it will not avert from it a chastisement which it has deserved at the moment of death; nor shall intercession be accepted from it—no intercession (to) delay [4] death from it; nor shall any compensation be taken from it—no ransom will be accepted from it in its place; one would die and be left as the ransom [5].” Al-Ṣādiq (peace be upon him) said: “This day is the day of death, for intercession and ransom do not avail against it. As for on the Day of Resurrection, indeed we and our Household will avail our Shī‘ah with every kind of availing. Surely on the Heights between Paradise and the Fire will be Muḥammad (may Allah bless him and his Family), and ‘Alī, and Fāṭimah, and al-Ḥasan, and al-Ḥusayn (peace be upon them), and the pure ones of their Household. We will see some of our Shī‘ah in those expanses—those of them who had been remiss—under some of its hardships. So we will dispatch upon them the best of our Shī‘ah, like Salmān, al-Miqdād, Abū Dharr, ‘Ammār, and their counterparts in the age that follows them, and in every age until the Day of Resurrection. They will swoop down [6] upon them like hawks [7] and falcons; they will pick them up as hawks and falcons seize their prey, and they will escort them in procession to Paradise. And indeed we will also send to others among our lovers and the best of our Shī‘ah (those who are) like doves, and they will pick them up from the expanses as birds pick up grain, and they will carry them to the gardens into our presence. And surely there will be brought one of our Shī‘ah who had been remiss in his deeds—after he had attained walāyah, taqiyyah, and the rights of his brothers—and there will be stationed opposite him from a hundred, and more than that, up to a hundred thousand from the nussāb (those bearing enmity). It will be said to him: ‘These are your ransom from the Fire.’ So these believers will enter Paradise, and those [8] nussāb will (enter) the Fire. And that is (the meaning of) what Allah, Mighty and Majestic, said: Perhaps those who disbelieve [9]—i.e., disbelieved in the walāyah—will wish that they had been Muslims [10] in the world, yielding to the Imāmate, so that their opponents would be made their ransom from the Fire.”

99-/471 _5- ابْنُ بَابَوَيْهِ،بِإِسْنَادِهِ عَنْ أُمَيَّةَ بْنِ يَزِيدَ الْقُرَشِيِّ،قَالَ: قِيلَ لِرَسُولِ اللَّهِ(صَلَّى اللَّهِ عَلَيْهِ وَ آلِهِ):مَا الْعَدْلُ،يَا رَسُولَ اللَّهِ؟قَالَ:«الْفِدْيَةُ».قَالَ:قِيلَ:مَا الصَّرْفُ،يَا رَسُولَ اللَّهِ؟قَالَ:«التَّوْبَةُ».

99-/471_5- (Ma‘ānī al-Akhbār 2:265): Ibn Bābawayh, with his chain, from Umayyah ibn Yazīd al-Qurashī, said: It was said to the Messenger of Allah (may Allah bless him and his Family): “What is al-‘adl, O Messenger of Allah?” He said: “Ransom (al-fidyah).” He said: It was said: “What is al-sarf, O Messenger of Allah?” He said: “Repentance (al-tawbah).”

قال مؤلف هذا الكتاب:لا منافاة بين التفسيرين في بني إسرائيل بحمل أحد التفسيرين على الظاهر،و الآخر على الباطن.

Translation: The author of this book said: There is no contradiction between the two exegeses regarding “the Children of Israel,” by carrying one of the two exegeses upon the outward (meaning) and the other upon the inward.

قوله تعالى:

وَ إِذْ نَجَّيْنٰاكُمْ مِنْ آلِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذٰابِ يُذَبِّحُونَ أَبْنٰاءَكُمْ وَ يَسْتَحْيُونَ نِسٰاءَكُمْ وَ فِي ذٰلِكُمْ بَلاٰءٌ مِنْ رَبِّكُمْ عَظِيمٌ[49]

Translation (Al-Baqarah 2:49, M. H. Shakir):

And when We delivered you from Pharaoh’s people who subjected you to severe punishment, killing your sons and sparing your women; and in this there was a great trial from your Lord.

99-/472 _1- قَالَ الْإِمَامُ الْعَسْكَرِيُّ(عَلَيْهِ السَّلاَمُ): «قَالَ اللَّهُ:وَ اذْكُرُوا،يَا بَنِي إِسْرَائِيلَ إِذْ نَجَّيْنٰاكُمْ أَنْجَيْنَا أَسْلاَفَكُمْ مِنْ آلِ فِرْعَوْنَ وَ هُمُ الَّذِينَ كَانُوا يَدْنُونَ إِلَيْهِ بِقَرَابَتِهِ وَ بِدِينِهِ وَ مَذْهَبِهِ يَسُومُونَكُمْ يُعَذِّبُونَكُمْ سُوءَ الْعَذٰابِ شِدَّةَ الْعَذَابِ،كَانُوا يَحْمِلُونَهُ عَلَيْكُمْ». قَالَ:«وَ كَانَ مِنْ عَذَابِهِمُ الشَّدِيدِ أَنَّهُ كَانَ فِرْعَوْنُ يُكَلِّفُهُمْ عَمَلَ الْبِنَاءِ وَ الطِّينِ،وَ يَخَافُ أَنْ يَهْرَبُوا عَنِ الْعَمَلِ، فَأَمَرَ بِتَقْيِيدِهِمْ،فَكَانُوا يَنْقُلُونَ ذَلِكَ الطِّينَ عَلَى السَّلاَلِمِ إِلَى السُّطُوحِ فَرُبَّمَا سَقَطَ الْوَاحِدُ مِنْهُمْ فَمَاتَ أَوْ زَمِنَ [1] وَ لاَ يَحْفِلُونَ [2] بِهِمْ،إِلَى أَنْ أَوْحَى اللَّهُ تَعَالَى إِلَى مُوسَى(عَلَيْهِ السَّلاَمُ):قُلْ لَهُمْ:لاَ يَبْتَدِئُونَ عَمَلاً إِلاَّ بِالصَّلاَةِ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ لِيَخِفَّ عَلَيْهِمْ،فَكَانُوا يَفْعَلُونَ ذَلِكَ فَيُخَفِّفُ عَلَيْهِمْ. وَ أَمَرَ كُلَّ مَنْ سَقَطَ وَ زَمِنَ،مِمَّنْ نَسِيَ الصَّلاَةَ عَلَى مُحَمَّدٍ وَ آلِهِ،بِأَنْ يَقُولَهَا عَلَى نَفْسِهِ إِنْ أَمْكَنَهُ-أَيِ الصَّلاَةَ عَلَى مُحَمَّدٍ وَ آلِهِ-أَوْ يُقَالَ عَلَيْهِ إِنْ لَمْ يُمْكِنْهُ،فَإِنَّهُ يَقُومُ وَ لاَ يَضُرُّهُ ذَلِكَ،فَفَعَلُوهَا فَسَلِمُوا. يُذَبِّحُونَ أَبْنٰاءَكُمْ وَ ذَلِكَ لَمَّا قِيلَ لِفِرْعَوْنَ:إِنَّهُ يُولَدُ فِي بَنِي إِسْرَائِيلَ مَوْلُودٌ يَكُونُ عَلَى يَدِهِ هَلاَكُكَ،وَ زَوَالُ مُلْكِكَ؛فَأَمَرَ بِذَبْحِ أَبْنَائِهِمْ،فَكَانَتِ الْوَاحِدَةُ مِنْهُنَّ تُصَانِعُ [3] الْقَوَابِلَ عَنْ نَفْسِهَا لِئَلاَّ تَنِمَّ عَلَيْهَا[وَ يَتِمَّ]حَمْلُهَا،ثُمَّ تُلْقِي وَلَدَهَا فِي صَحْرَاءَ،أَوْ غَارِ جَبَلٍ،أَوْ مَكَانٍ غَامِضٍ،وَ تَقُولُ عَلَيْهِ عَشْرَ مَرَّاتٍ الصَّلاَةُ عَلَى مُحَمَّدٍ وَ آلِهِ، فَيُقَيِّضُ [4] اللَّهُ لَهُ مَلَكاً يُرَبِّيهِ؛وَ يُدِرُّ مِنْ إِصْبَعٍ لَهُ لَبَناً يَمُصُّهُ،وَ مِنْ إِصْبَعٍ طَعَاماً لَيِّناً يَتَغَذَّاهُ،إِلَى أَنْ نَشَأَ بَنُو إِسْرَائِيلَ، فَكَانَ مَنْ سَلِمَ مِنْهُمْ وَ نَشَأَ أَكْثَرُ مِمَّنْ قُتِلَ.

99-/472_1- (al-Tafsīr al-mansūb ilā al-Imām al-‘Askarī 120/242): Imām al-‘Askarī (peace be upon him) said: “Allah said: And remember, O Children of Israel, when We delivered you—we delivered your forefathers—from Pharaoh’s folk, who were those who drew near to him by kinship and by his religion and sect; they were making you taste—afflicting you with—the worst punishment, the severity of punishment which they imposed upon you.” He said: “And among their severe punishments was that Pharaoh used to force them to do building work and brickmaking, and he feared they would flee from the work, so he ordered that they be shackled. They would carry that clay up ladders to the rooftops; sometimes one of them would fall and die or be crippled [1], and they would not care [2] about them—until Allah, Exalted, revealed to Mūsā (peace be upon him): ‘Say to them: Do not begin any work except with blessings upon Muḥammad and his pure Family, so that it may be lightened for them.’ They would do that, and it would be lightened for them. And He commanded that anyone who fell and was crippled, among those who had forgotten the blessings upon Muḥammad and his Family, should say it over himself if he was able—or it should be said over him if he was not able—then he would rise up and that would not harm him; they did it, and they were kept safe. ‘Killing your sons’—that was when it was said to Pharaoh: ‘A child will be born among the Children of Israel by whose hand will be your destruction and the removal of your dominion.’ So he ordered the killing of their sons. Then one of the women would bribe [3] the midwives concerning herself so they would not inform on her and (so) her pregnancy would come to term; then she would cast her child into a desert, or a mountain cave, or a concealed place, and she would say over him ten times the blessings upon Muḥammad and his Family, and Allah would appoint [4] for him an angel to rear him; from one of the infant’s fingers milk would flow which he would suck, and from another finger soft food with which he would be nourished—until the Children of Israel grew numerous; those of them who were saved and grew up were more than those who were killed.”

Footnotes for the section up to 99-/470:

_1) -تفسير العيّاشي 1:43/44.

— Tafsīr al-‘Ayyāshī 1:43/44.

_2) -تفسير العيّاشي 1:44/44.

— Tafsīr al-‘Ayyāshī 1:44/44.

_3) -تفسير العيّاشي 1:45/44.

— Tafsīr al-‘Ayyāshī 1:45/44.

_4) -التفسير المنسوب إلى الإمام العسكريّ(عليه السّلام):118/240 و 119.

— al-Tafsīr al-mansūb ilā al-Imām al-‘Askarī (alayhi al-salām): 118/240 and 119.

[1] الجاثية 45:32.

— al-Jāthiyah 45:32.

[2] الفتح 48:12.

— al-Fatḥ 48:12.

[3] في المصدر:جنانه مستحقين.

— Fī al-maṣdar: jinānahu mustaḥiqīn.

Footnotes for 99-/471:

_5) -معاني الأخبار:2/265.

— Ma‘ānī al-Akhbār: 2/265.

[1] في المصدر:نبوة.

— Fī al-maṣdar: nubuwwah.

[2] في المصدر:و ولاية.

— Fī al-maṣdar: wa walāyah.

[3] في المصدر:ولاية محمّد و آله.

— Fī al-maṣdar: walāyat Muḥammad wa Ālih.

[4] في المصدر:بتأخير.

— Fī al-maṣdar: bi-ta’khīr.

[5] (فداء)ليس في المصدر.

— (Fidā’) laysa fī al-maṣdar.

[6] انقضّ الطائر:هوى في طيرانه.«الصحاح-قضض-3:1102».

— Inqaḍḍa al-ṭā’ir: hawā fī ṭayrānih. “al-Ṣiḥāḥ – qaḍḍaḍ – 3:1102.”

[7] البزاة:جمع بازي،و هو جنس من الصقور الصغيرة أو المتوسطة الحجم،و من أنواعه:الباشق،و البيدق.«المعجم الوسيط-بزا-1:55».

— al-Buzāt: jam‘ bāzī, a kind of small-to-medium falcons; among its kinds: al-bāshiq, al-baydaq. “al-Mu‘jam al-Wasīṭ – b-z-a – 1:55.”

[8] في المصدر:و أولئك.

— Fī al-maṣdar: wa ulā’ika.

[9] [10] الحجر 15:2.

— al-Ḥijr 15:2.

Footnotes for 99-/472:

_1) -التفسير المنسوب إلى الإمام العسكريّ(عليه السّلام):120/242.

— al-Tafsīr al-mansūb ilā al-Imām al-‘Askarī (alayhi al-salām): 120/242.

[1] زمن:مرض مرضا يدوم زمانا طويلا،أو ضعف بكبر سنّ أو مطاولة علّة.«المعجم الوسيط-زمن-1:401».

— Zamin: to become chronically ill, or weakened by old age or prolonged ailment. “al-Mu‘jam al-Wasīṭ – z-m-n – 1:401.”

[2] الحفل:المبالاة،يقال:ما أحفل بفلان،أي ما أبالي به.«لسان العرب-حفل-11:159».

— al-Ḥafl: concern/caring; “mā aḥfilu bi-fulān,” i.e., I do not care about him. “Lisān al-‘Arab – ḥ-f-l – 11:159.”

[3] المصانعة:الرشوة.«الصحاح-صنع-3:1246».

— al-Muṣāna‘ah: bribery. “al-Ṣiḥāḥ – ṣ-n-‘ – 3:1246.”

[4] قيّض اللّه فلانا لفلان،أي جاء به و أتاحه له.«الصحاح-قيض-3:1104».

— Qayyaḍa Allāh fulānan li-fulān: He brought him and made him available for him. “al-Ṣiḥāḥ – qayyaḍa – 3:1104.”