Mustadrak S 3 A 181-182

قوله تعالى:

هٰذٰا بَيٰانٌ لِلنّٰاسِ وَ هُدىً وَ مَوْعِظَةٌ لِلْمُتَّقِينَ [آل عمران 3:138]

This is a clear statement for men, and a guidance and an admonition to those who guard (against evil). (Qur’an, Al ‘Imran 3:138, M. H. Shakir)

_1 -(مناقب ابن شهرآشوب): إن اللّه تعالى سَمَّى عَلِيّاً(عَلَيْهِ السَّلاَمُ) مِثْلَ مَا سَمَّى بِهِ كُتُبَهُ، قَالَ فِي الْقُرْآنِ هٰذٰا بَيٰانٌ لِلنّٰاسِ، وَ لِعَلِيٍّ(عَلَيْهِ السَّلاَمُ) أَ فَمَنْ كٰانَ عَلىٰ بَيِّنَةٍ مِنْ رَبِّهِ [1].

_1 - (Manaqib Ibn Shahrāshūb): Surely Allah has named ‘Ali (peace be upon him) with the same designation by which He named His Books. He said in the Qur’an: “This is a clear statement for men,” and for ‘Ali (peace be upon him): “Is he then who is on a clear proof from his Lord” [1].

[Hud 11:17 — M. H. Shakir: “Is he then who has with him clear proof from his Lord (and a witness from Him follows him) and before it the Book of Musa, a guide and a mercy? These believe in it; and whoever of the (different) parties disbelieves in it, surely the Fire is his promised place. Be not then in doubt about it: surely it is the truth from your Lord, but most men do not believe.”]

99- _2- (دَلاَئِلُ الْإِمَامَةِ): رَوَى الْحَسَنُ بْنُ مُعَاذٍ الرَّضَوِيُّ، قَالَ: حَدَّثَنَا لُوطُ بْنُ يَحْيَى الْأَزْدِيُّ، عَنْ عُمَارَةَ بْنِ زَيْدٍ الْوَاقِدِيِّ، قَالَ: حَجَّ هِشَامُ بْنُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ سَنَةً مِنَ السِّنِينَ، وَ كَانَ حَجَّ فِي تِلْكَ السَّنَةِ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ وَ ابْنُهُ جَعْفَرٌ(عَلَيْهِمُ السَّلاَمُ)، فَقَالَ جَعْفَرُ بْنُ مُحَمَّدٍ(عَلَيْهِمَا السَّلاَمُ) فِي بَعْضِ كَلاَمِهِ: «فَقَالَ لَهُ هِشَامٌ: إِنَّ عَلِيّاً كَانَ يَدَّعِي عِلْمَ الْغَيْبِ وَ اللَّهِ لَمْ يُطْلِعْ عَلَى غَيْبِهِ أَحَداً، فَكَيْفَ ادَّعَى ذَلِكَ، وَ مِنْ أَيْنَ؟ فَقَالَ أَبِي: إِنَّ اللَّهَ أَنْزَلَ عَلَى نَبِيِّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) كِتَاباً بَيَّنَ فِيهِ مَا كَانَ وَ مَا يَكُونُ إِلَى يَوْمِ الْقِيَامَةِ، فِي قَوْلِهِ تَعَالَى: وَ نَزَّلْنٰا عَلَيْكَ الْكِتٰابَ تِبْيٰاناً لِكُلِّ شَيْءٍ [2]، وَ هُدىً وَ مَوْعِظَةً لِلْمُتَّقِينَ وَ فِي قَوْلِهِ تَعَالَى: وَ كُلَّ شَيْءٍ أَحْصَيْنٰاهُ فِي إِمٰامٍ مُبِينٍ [3]، وَ فِي قَوْلِهِ: مٰا فَرَّطْنٰا فِي الْكِتٰابِ مِنْ شَيْءٍ [4] وَ فِي قَوْلِهِ: وَ مٰا مِنْ غٰائِبَةٍ فِي السَّمٰاءِ وَ الْأَرْضِ إِلاّٰ فِي كِتٰابٍ مُبِينٍ [5] وَ أَوْحَى إِلَى نَبِيِّهِ(عَلَيْهِ السَّلاَمُ) أَنْ لاَ يُبْقِي فِي غَيْبِهِ وَ سِرِّهِ وَ مَكْنُونِ عِلْمِهِ شَيْئاً إِلاَّ يُنَاجِي بِهِ عَلِيّاً، وَ أَمَرَهُ أَنْ يُؤَلِّفَ الْقُرْآنَ مِنْ بَعْدِهِ، وَ يَتَوَلَّى غُسْلَهُ وَ تَحْنِيطَهُ وَ تَكْفِينَهُ مِنْ دُونِ قَوْمِهِ، وَ قَالَ لِأَهْلِهِ وَ أَصْحَابِهِ: حَرَامٌ أَنْ تَنْظُرُوا إِلَى عَوْرَتِي غَيْرَ أَخِي عَلِيٍّ، فَهُوَ مِنِّي وَ أَنَا مِنْهُ، لَهُ مَا لِي وَ عَلَيْهِ مَا عَلَيَّ، وَ هُوَ قَاضِي دَيْنِي وَ مُنْجِزُ وَعْدِي. وَ قَالَ لِأَصْحَابِهِ: عَلِيٌّ يُقَاتِلُ عَلَى تَأْوِيلِ الْقُرْآنِ كَمَا قَاتَلْتُ عَلَى تَنْزِيلِهِ. وَ لَمْ يَكُنْ عِنْدَ أَحَدٍ تَأْوِيلُ الْقُرْآنِ بِكَمَالِهِ وَ تَمَامِهِ إِلاَّ عِنْدَ عَلِيٍّ(عَلَيْهِ السَّلاَمُ)، وَ لِذَلِكَ قَالَ لِأَصْحَابِهِ: أَقْضَاكُمْ عَلِيٌّ. وَ قَالَ عُمَرُ بْنُ الْخَطَّابِ: لَوْ لاَ عَلِيٌّ لَهَلَكَ عُمَرُ. أَ فَيَشْهَدُ لَهُ عُمَرُ وَ يَجْحَدُ غَيْرُهُ؟!».

99- _2- (Dalā’il al-Imāmah): Al-Hasan ibn Mu‘ādh al-Ridawī narrated, saying: Lut ibn Yahyā al-Azdī told us, from ‘Umārah ibn Zayd al-Wāqidī, who said: Hishām ibn ‘Abd al-Malik ibn Marwān performed the Hajj one year, and in that year Muhammad ibn ‘Ali al-Bāqir and his son Ja‘far (peace be upon them) also performed Hajj. Ja‘far ibn Muhammad (peace be upon them) said in the course of his words: “Hishām said to him: ‘‘Ali used to claim knowledge of the unseen, whereas Allah has not disclosed His unseen to anyone. So how did he claim that, and from where?’ My father said: ‘Surely Allah sent down upon His Prophet (may Allah bless him and his Household) a Book in which He clarified what was and what will be until the Day of Resurrection, in His saying: And We have revealed to you the Book explaining clearly everything [2]—and a guidance and an admonition to those who guard (against evil)—and in His saying: And We have recorded everything in a clear Imām [3], and in His saying: We have not neglected anything in the Book [4], and in His saying: And there is not a thing hidden in the heaven and the earth but it is in a clear Book [5]. And He revealed to His Prophet (peace be upon him) that he should not leave anything of His unseen, His secret, and the treasure of His knowledge without confiding it to ‘Ali. And He commanded him that ‘Ali should compile the Qur’an after him, and take charge of washing him, embalming him, and shrouding him to the exclusion of his people. And he said to his family and companions: It is forbidden for anyone other than my brother ‘Ali to look upon my nakedness; he is of me and I am of him; he has what I have and upon him is what is upon me; and he will discharge my debts and fulfill my promises. And he said to his companions: ‘Ali will fight for the interpretation (ta’wīl) of the Qur’an just as I fought for its revelation (tanzīl). And no one possessed the complete and perfect interpretation of the Qur’an except ‘Ali (peace be upon him), and for that he said to his companions: The most judicious among you is ‘Ali. And ‘Umar ibn al-Khattāb said: Were it not for ‘Ali, ‘Umar would have perished. Will ‘Umar testify for him while others deny him?!’”

[Qur’anic citations with Shakir translation:

— “And We have revealed to you the Book explaining clearly everything” (Al-Nahl 16:89, M. H. Shakir: “And We have revealed the Book to you explaining clearly everything, and a guidance and mercy and good news for those who submit.”)

— “And We have recorded everything in a clear Imām” (Yā Sīn 36:12, M. H. Shakir: “Surely We give life to the dead, and We write down what they have sent before and their footprints, and We have recorded everything in a clear writing.”)

— “We have not neglected anything in the Book” (Al-An‘ām 6:38, M. H. Shakir: “And there is no animal that walks upon the earth nor a bird that flies with its two wings but (they are) genera like yourselves; We have not neglected anything in the Book, then to their Lord shall they be gathered.”)

— “And there is not a thing hidden in the heaven and the earth but it is in a clear Book” (Al-Naml 27:75, M. H. Shakir: “And there is nothing concealed in the heaven and the earth but it is in a clear book.”)

— “Is he then who is on a clear proof from his Lord” (Hud 11:17; full verse given above with Shakir).]

قوله تعالى:

لَقَدْ سَمِعَ اللّٰهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللّٰهَ فَقِيرٌ وَنَحْنُ أَغْنِيٰاءُ سَنَكْتُبُ مَا قَالُوا وَقَتْلَهُمُ الْأَنْبِيٰاءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا عَذَابَ الْحَرِيقِ [آل عمران 3:181]

Allah has certainly heard the saying of those who said: Surely Allah is poor and we are rich; We will record what they say and their killing the prophets unjustly, and We will say: Taste the chastisement of burning. (Qur’an, Al ‘Imran 3:181, M. H. Shakir)

ذٰلِكَ بِمٰا قَدَّمَتْ أَيْدِيكُمْ وَ أَنَّ اللّٰهَ لَيْسَ بِظَلاّٰمٍ لِلْعَبِيدِ [آل عمران 3:182]

This is for what your own hands have sent on before, and because Allah is not in the least unjust to the servants. (Qur’an, Al ‘Imran 3:182, M. H. Shakir)

_1) -المناقب 3:240.

-al-Manāqib 3:240.

_2) -دلائل الإمامة:105.

-Dalā’il al-Imāmah: 105.

[1] هود 11:17.

[1] Hūd 11:17.

[2] النحل 16:89.

[2] Al-Nahl 16:89.

[3] يس 36:12!

[3] Yā Sīn 36:12.

[4] الأنعام 6:38.

[4] Al-An‘ām 6:38.

[5] النمل 27:75.

[5] Al-Naml 27:75.

99- _1- (الْإِخْتِصَاصُ): سَعِيدُ بْنُ جَنَاحٍ، قَالَ: حَدَّثَنِي عَوْفُ بْنُ عَبْدِ اللَّهِ الْأَزْدِيُّ، عَنْ جَابِرِ بْنِ يَزِيدَ الْجُعْفِيِّ، عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) -فِي حَدِيثِ صِفَةِ النَّارِ- قَالَ: «وَ تَقُولُ الْمَلاَئِكَةُ: يَا مَعْشَرَ الْأَشْقِيَاءِ، ادْنُوا فَاشْرَبُوا مِنْهَا، فَإِذَا أَعْرَضُوا عَنْهَا ضَرَبَتْهُمُ الْمَلاَئِكَةُ بِالْمَقَامِعِ، وَ قِيلَ لَهُمْ: ذُوقُوا عَذٰابَ الْحَرِيقِ* ذٰلِكَ بِمٰا قَدَّمَتْ أَيْدِيكُمْ وَ أَنَّ اللّٰهَ لَيْسَ بِظَلاّٰمٍ لِلْعَبِيدِ».

99- _1- (al-Ikhtisās): Sa‘īd ibn Janāh said: ‘Awf ibn ‘Abd Allāh al-Azdī narrated to me, from Jābir ibn Yazīd al-Ju‘fī, from Abū Ja‘far (peace be upon him)—in the hadith describing the Fire—who said: “And the angels will say: O company of the wretched, come near and drink from it. But when they turn away from it, the angels strike them with maces, and it is said to them: Taste the chastisement of burning—This is for what your own hands have sent on before, and because Allah is not in the least unjust to the servants.” (Al ‘Imran 3:181–182, M. H. Shakir)

تم بحمد اللّه و منه الجزء الأول من تفسير البرهان، و يتلوه الجزء الثاني، أوله تفسير سورة النساء

By the praise and grace of Allah, the first volume of Tafsīr al-Burhān is completed. It is followed by the second volume, beginning with the exegesis of Sūrat al-Nisā’.

_1) -الإختصاص:362.

-al-Ikhtisās: 362.

فهرس محتويات الكتاب

Table of Contents of the Book

مقدّمة الشيخ محمّد مهدي الآصفي 7

Introduction by Shaykh Muhammad Mahdī al-Āsifī 7

ثلاثة آراء في التفسير 7

Three Views on Exegesis 7

الحاجة إلى التفسير لفهم النصّ القرآني 8

The Need for Exegesis to Understand the Qur’anic Text 8

حجية ظواهر القرآن 9

The Authoritativeness of the Apparent Meanings of the Qur’an 9

الأسباب و الوجوه التي تحوجنا إلى التفسير 10

Reasons and Aspects that Make Us Need Exegesis 10

الوجه الأوّل 10

First Aspect 10

الوجه الثاني 11

Second Aspect 11

الوجه الثالث 13

Third Aspect 13

تاريخ التفسير 14

History of Exegesis 14

المرحلة الأولى 14

First Stage 14

المرحلة الثانية 16

Second Stage 16

المرحلة الثالثة 17

Third Stage 17

الدراسة الأولى 18

First Study 18

الدراسة الثانية 18

Second Study 18

الخطوط و الاتجاهات العامّة للتفسير عند أهل البيت(عليهم السلام) 19

General Lines and Trends of Exegesis with Ahl al-Bayt (peace be upon them) 19

أولا: تنزيه اللّه تعالى عن الجسم 21

First: Declaring Allah Exalted above Corporeality 21

ثانيا: تنزيه الأنبياء عن المعاصي 23

Second: Exoneration of Prophets from Sins 23

ثالثا: استحالة الرؤية 24

Third: The Impossibility of Vision (of Allah) 24

رابعا: رأي أهل البيت عليهم السلام في الهداية و الضلالة 25

Fourth: The View of Ahl al-Bayt (peace be upon them) on Guidance and Misguidance 25

خامسا: رأي أهل البيت عليهم السلام في الجبر و التفويض 26

Fifth: The View of Ahl al-Bayt (peace be upon them) on Compulsion and Delegation 26

سادسا: تفسير القرآن بالقرآن 27

Sixth: Interpreting the Qur’an by the Qur’an 27

مناهج التفسير 37

Methodologies of Exegesis 37

1-التفسير بالرأي 37

1- Exegesis by Personal Opinion 37

2-التفسير المأثور 39

2- Transmitted (Narrative) Exegesis 39

تفسير البرهان 40

Tafsīr al-Burhān 40

المصادر الروائية للكتاب 41

The Narrative Sources of the Book 41

نقود و مؤاخذات 41

Critiques and Observations 41