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اَلَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَ يُقِيمُونَ الصَّلاٰةَ وَ مِمّٰا رَزَقْنٰاهُمْ يُنْفِقُونَ قال:«و ممّا علمناهم ينبئون».

“Those who believe in the Unseen and maintain the prayer and spend out of what We have provided them”—he said: “And of what We taught them, they inform.”

99-/313 _3- ابْنُ بَابَوَيْهِ،قَالَ:حَدَّثَنَا أَحْمَدُ بْنُ زِيَادِ بْنِ جَعْفَرٍ الْهَمَدَانِيُّ(رَضِيَ اللَّهُ عَنْهُ)،قَالَ:حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ،عَنْ يَحْيَى بْنِ أَبِي عِمْرَانَ،عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ،عَنْ سَعْدَانَ،عَنْ أَبِي بَصِيرٍ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)،قَالَ: « الم هُوَ حَرْفٌ مِنْ حُرُوفِ اسْمِ اللَّهِ الْأَعْظَمِ الْمُقَطَّعِ فِي الْقُرْآنِ،الَّذِي يُؤَلِّفُهُ النَّبِيُّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)وَ الْإِمَامُ،فَإِذَا دَعَا بِهِ أُجِيبَ». ذٰلِكَ الْكِتٰابُ لاٰ رَيْبَ فِيهِ هُدىً لِلْمُتَّقِينَ قَالَ:«بَيَانٌ لِشِيعَتِنَا». اَلَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَ يُقِيمُونَ الصَّلاٰةَ وَ مِمّٰا رَزَقْنٰاهُمْ يُنْفِقُونَ قَالَ:«مِمَّا عَلَّمْنَاهُمْ يُنْبِئُونَ،وَ مَا عَلَّمْنَاهُمْ مِنَ الْقُرْآنِ يَتْلُونَ».

99-/313 _3- Ibn Babawayh said: Ahmad b. Ziyad b. Ja‘far al-Hamadani (may Allah be pleased with him) narrated to us, who said: ‘Ali b. Ibrahim narrated to us, from his father, from Yahya b. Abi ‘Imran, from Yunus b. ‘Abd al-Rahman, from Sa‘dan, from Abu Basir, from Abu ‘Abdillah (peace be upon him), who said: “Alif Lam Mim is a letter from the letters of the Greatest Name of Allah segmented in the Qur’an, which the Prophet (Allah bless him and his family) and the Imam compose; when he supplicates by it, he is answered.” “That Book—there is no doubt in it—a guidance for the Godwary,” he said: “It is an exposition for our Shia.” “Those who believe in the Unseen and maintain the prayer and spend out of what We have provided them,” he said: “Of what We taught them, they inform; and what We taught them of the Qur’an, they recite.”

99-/314 _4- وَ عَنْهُ،قَالَ:حَدَّثَنَا مُحَمَّدُ بْنُ مُوسَى بْنِ الْمُتَوَكِّلِ(رَضِيَ اللَّهُ عَنْهُ)،قَالَ:حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارُ، قَالَ:حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى،عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ،عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا،عَنْ دَاوُدَ بْنِ كَثِيرٍ الرَّقِّيِّ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) فِي قَوْلِهِ عَزَّ وَ جَلَّ: اَلَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ .قَالَ:«مَنْ آمَنَ بِقِيَامِ الْقَائِمِ(عَلَيْهِ السَّلاَمُ) أَنَّهُ حَقٌّ».

99-/314 _3- And from him, he said: Muhammad b. Musa b. al-Mutawakkil (may Allah be pleased with him) narrated to us, who said: Muhammad b. Yahya al-‘Attar narrated to us, who said: Ahmad b. Muhammad b. ‘Isa narrated to us, from ‘Umar b. ‘Abd al-‘Aziz, from more than one of our companions, from Dawud b. Kathir al-Raqqi, from Abu ‘Abdillah (peace be upon him), regarding His saying, “Those who believe in the Unseen,” he said: “Whoever believes in the rising of the Qa’im (peace be upon him), that it is true.”

99-/315 _5- وَ عَنْهُ،قَالَ:حَدَّثَنَا عَلِيُّ بْنُ أَحْمَدَ بْنِ مُحَمَّدٍ الدَّقَّاقُ(رَضِيَ اللَّهُ عَنْهُ)،قَالَ:حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ الْكُوفِيُّ،قَالَ:حَدَّثَنَا مُوسَى بْنُ عِمْرَانَ النَّخَعِيُّ،عَنْ عَمِّهِ الْحُسَيْنِ بْنِ يَزِيدَ،عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ،عَنْ يَحْيَى بْنِ أَبِي الْقَاسِمِ،قَالَ: سَأَلْتُ الصَّادِقَ(عَلَيْهِ السَّلاَمُ)عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ: الم* ذٰلِكَ الْكِتٰابُ لاٰ رَيْبَ فِيهِ هُدىً لِلْمُتَّقِينَ * اَلَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ فَقَالَ:«الْمُتَّقُونَ:شِيعَةُ عَلِيٍّ(عَلَيْهِ السَّلاَمُ)،وَ الْغَيْبُ فَهُوَ الْحُجَّةُ الْغَائِبُ،وَ شَاهِدُ ذَلِكَ قَوْلُهُ تَعَالَى: وَ يَقُولُونَ لَوْ لاٰ أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ فَقُلْ إِنَّمَا الْغَيْبُ لِلّٰهِ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ ».

99-/315 _3- And from him, he said: ‘Ali b. Ahmad b. Muhammad al-Daqqaq (may Allah be pleased with him) narrated to us, who said: Muhammad b. Abi ‘Abdillah al-Kufi narrated to us, who said: Musa b. ‘Imran al-Nakha‘i narrated to us, from his uncle al-Husayn b. Yazid, from ‘Ali b. Abi Hamzah, from Yahya b. Abi al-Qasim, who said: I asked al-Sadiq (peace be upon him) about Allah’s saying, “Alif Lam Mim. That Book, there is no doubt in it, a guidance for the Godwary—those who believe in the Unseen.” He said: “The Godwary are the Shia of ‘Ali (peace be upon him), and the Unseen is the Hidden Proof. Its proof is His saying: ‘And they say: Why is not a sign sent down to him from his Lord? Say: The unseen is only for Allah; therefore wait—surely I too, with you, am of those who wait’ (Yunus 10:20, M. H. Shakir).”

99-/316 _6- وَ عَنْهُ:بِإِسْنَادِهِ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ،عَنْ رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)،فِي حَدِيثٍ يَذْكُرُ فِيهِ الْأَئِمَّةَ الاِثْنَيْ عَشَرَ وَ فِيهِمُ الْقَائِمُ(عَلَيْهِمُ السَّلاَمُ)،قَالَ:قَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): «طُوبَى لِلصَّابِرِينَ فِي غَيْبَتِهِ،طُوبَى لِلْمُقِيمِينَ عَلَى مَحَبَّتِهِمْ،أُولَئِكَ مَنْ وَصَفَهُمُ اللَّهُ فِي كِتَابِهِ،فَقَالَ: اَلَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَ قَالَ: أُولٰئِكَ حِزْبُ اللّٰهِ أَلاٰ إِنَّ حِزْبَ اللّٰهِ هُمُ الْمُفْلِحُونَ ».

Translation: And from him, with his chain, from Jabir b. ‘Abdillah al-Ansari, from the Messenger of Allah (Allah bless him and his family), in a narration in which he mentions the twelve Imams, among them the Qa’im (peace be upon them), he said: The Messenger of Allah (Allah bless him and his family) said: “Glad tidings to those who are patient during his occultation; glad tidings to those who remain firm upon their love. They are those whom Allah described in His Book, when He said: ‘Those who believe in the Unseen’ (al-Baqarah 2:3, Shakir). And He said: ‘These are Allah’s party; now surely the party of Allah are the successful ones’ (al-Mujadilah 58:22, Shakir).”

99-/317 _7- وَ عَنْهُ:قَالَ:حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ بْنِ أَحْمَدَ بْنِ الْوَلِيدِ(رَضِيَ اللَّهُ عَنْهُ)،قَالَ:حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ الصَّفَّارُ،عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ،عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ،عَنْ عَلِيِّ بْنِ رِئَابٍ،عَنْ مُحَمَّدِ بْنِ قَيْسٍ،قَالَ:سَمِعْتُ أَبَا جَعْفَرٍ(عَلَيْهِ السَّلاَمُ)،يُحَدِّثُ: «أَنَّ حُيَيّاً وَ أَبَا يَاسِرٍ ابْنَيْ أَخْطَبَ،وَ نَفَراً مِنْ يَهُودِ أَهْلِ نَجْرَانَ،أَتَوْا رَسُولَ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)فَقَالُوا لَهُ:أَ لَيْسَ فِيمَا تَذْكُرُ فِيمَا أُنْزِلَ عَلَيْكَ: الم ؟قَالَ:بَلَى،قَالُوا:أَتَاكَ بِهَا جَبْرَئِيلُ مِنْ عِنْدِ اللَّهِ؟قَالَ:نَعَمْ،قَالُوا:لَقَدْ بُعِثَتْ أَنْبِيَاءُ قَبْلَكَ،وَ مَا نَعْلَمُ نَبِيّاً مِنْهُمْ أَخْبَرَ مَا مُدَّةُ مُلْكِهِ،وَ مَا أَجَلُ أُمَّتِهِ غَيْرَكَ! قَالَ:فَأَقْبَلَ حُيَيُّ بْنُ أَخْطَبَ عَلَى أَصْحَابِهِ،فَقَالَ:اَلْأَلِفُ وَاحِدٌ،وَ اللاَّمُ ثَلاَثُونَ،وَ الْمِيمُ أَرْبَعُونَ،فَهَذِهِ إِحْدَى وَ سَبْعُونَ سَنَةً،فَعَجَبٌ مِمَّنْ يَدْخُلُ فِي دِينٍ مُدَّةُ مُلْكِهِ وَ أَجَلُ أُمَّتِهِ إِحْدَى وَ سَبْعُونَ سَنَةً! قَالَ:ثُمَّ أَقْبَلَ عَلَى رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)،فَقَالَ:يَا مُحَمَّدُ،هَلْ مِنْ هَذَا غَيْرُهُ؟قَالَ:نَعَمْ،قَالَ:فَهَاتِهِ،قَالَ: المص ،قَالَ:هَذِهِ أَثْقَلُ وَ أَطْوَلُ،الْأَلِفُ وَاحِدٌ،وَ اللاَّمُ ثَلاَثُونَ،وَ الْمِيمُ أَرْبَعُونَ،وَ الصَّادُ تِسْعُونَ،فَهَذِهِ مِائَةٌ وَ إِحْدَى وَ سِتُّونَ! ثُمَّ قَالَ لِرَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ):فَهَلْ مَعَ هَذَا غَيْرُهُ؟قَالَ:نَعَمْ،قَالَ:هَاتِهِ،قَالَ: الر ،قَالَ:هَذِهِ أَثْقَلُ وَ أَطْوَلُ،الْأَلِفُ وَاحِدٌ،وَ اللاَّمُ ثَلاَثُونَ،وَ الرَّاءُ مِائَتَانِ! ثُمَّ قَالَ:هَلْ مَعَ هَذَا غَيْرُهُ؟قَالَ:نَعَمْ،قَالَ:هَاتِهِ،قَالَ: المر قَالَ:هَذِهِ أَثْقَلُ وَ أَطْوَلُ،الْأَلِفُ وَ اللاَّمُ ثَلاَثُونَ،وَ الْمِيمُ أَرْبَعُونَ،وَ الرَّاءُ مِائَتَانِ! ثُمَّ قَالَ:هَلْ مَعَ هَذَا غَيْرُهُ؟قَالَ:نَعَمْ،قَالُوا:قَدِ الْتَبَسَ عَلَيْنَا أَمْرُكَ،فَمَا نَدْرِي مَا أُعْطِيتَ!ثُمَّ قَامُوا عَنْهُ. ثُمَّ قَالَ أَبُو يَاسِرٍ لِحُيَيٍّ أَخِيهِ،مَا يُدْرِيكَ،لَعَلَّ مُحَمَّداً قَدْ جُمِعَ لَهُ هَذَا كُلُّهُ،وَ أَكْثَرُ مِنْهُ». قَالَ:فَذَكَرَ أَبُو جَعْفَرٍ(عَلَيْهِ السَّلاَمُ):«أَنَّ هَذِهِ الْآيَاتِ أُنْزِلَتْ فِيهِمْ مِنْهُ آيٰاتٌ مُحْكَمٰاتٌ هُنَّ أُمُّ الْكِتٰابِ وَ أُخَرُ مُتَشٰابِهٰاتٌ -قَالَ-:وَ هِيَ تَجْرِي فِي وَجْهٍ آخَرَ،عَلَى غَيْرِ تَأْوِيلِ حُيَيٍّ وَ أَبِي يَاسِرٍ وَ أَصْحَابِهِمَا».

Translation: And from him: He said: Muhammad b. al-Hasan b. Ahmad b. al-Walid (may Allah be pleased with him) narrated to us, who said: Muhammad b. al-Hasan al-Saffar, from Ibrahim b. Hashim, from al-Hasan b. Mahbub, from ‘Ali b. Ri’ab, from Muhammad b. Qays, who said: I heard Abu Ja‘far (peace be upon him) narrate: “That Huyayy and Abu Yasir, the sons of Akhtab, and a group from the Jews of Najran, came to the Messenger of Allah (Allah bless him and his family) and said to him: ‘Is it not among what you mention of what has been sent down to you: Alif Lam Mim?’ He said: ‘Yes.’ They said: ‘Did Gabriel bring it to you from Allah?’ He said: ‘Yes.’ They said: ‘Prophets have been sent before you, but we do not know of any prophet among them who informed [people] of the duration of his rule and the term of his nation, other than you!’ Then Huyayy b. Akhtab turned to his companions and said: ‘Alif is one, Lam is thirty, and Mim is forty—this is seventy-one years. How strange that one would enter a religion the duration of whose rule and the term of whose nation is seventy-one years!’ Then he turned to the Messenger of Allah (Allah bless him and his family) and said: ‘O Muhammad, is there anything else like this?’ He said: ‘Yes.’ He said: ‘Then bring it.’ He said: ‘Alif Lam Mim Sad.’ He said: ‘This is heavier and longer—Alif is one, Lam thirty, Mim forty, and Sad ninety—this is one hundred and sixty-one!’ Then he said to the Messenger of Allah (Allah bless him and his family): ‘Is there with this anything else?’ He said: ‘Yes.’ He said: ‘Bring it.’ He said: ‘Alif Lam Ra.’ He said: ‘This is heavier and longer—Alif is one, Lam thirty, and Ra two hundred!’ Then he said: ‘Is there with this anything else?’ He said: ‘Yes.’ He said: ‘Bring it.’ He said: ‘Alif Lam Mim Ra.’ He said: ‘This is heavier and longer—Alif and Lam are thirty, Mim forty, and Ra two hundred!’ Then he said: ‘Is there with this anything else?’ He said: ‘Yes.’ They said: ‘Your matter has become confused to us; we do not know what you have been given!’ Then they rose from him. Then Abu Yasir said to his brother Huyayy: ‘What makes you sure? Perhaps all of this has been combined for Muhammad, and more than it.’” He said: Then Abu Ja‘far (peace be upon him) mentioned: “That these verses were sent down about them: ‘Of it there are verses decisive, they are the basis of the Book, and others are ambiguous’ (Al ‘Imran 3:7, Shakir). And [he said:] It can run in another sense, other than the interpretation of Huyayy, Abu Yasir, and their companions.”

99-/318 _8- وَ عَنْهُ،قَالَ:أَخْبَرَنَا أَبُو الْحَسَنِ مُحَمَّدُ بْنُ هَارُونَ الزَّنْجَانِيُّ فِيمَا كَتَبَ إِلَيَّ عَلَى يَدَيْ عَلِيِّ بْنِ أَحْمَدَ الْبَغْدَادِيِّ الْوَرَّاقِ،قَالَ:حَدَّثَنَا مُعَاذُ بْنُ الْمُثَنَّى الْعَنْبَرِيُّ،قَالَ:حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَسْمَاءَ،قَالَ:حَدَّثَنَا جُوَيْرِيَةُ،عَنْ سُفْيَانَ بْنِ سَعِيدٍ الثَّوْرِيِّ،قَالَ:قُلْتُ لِجَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ(عَلَيْهِمُ السَّلاَمُ): يَا ابْنَ رَسُولِ اللَّهِ،مَا مَعْنَى قَوْلِ اللَّهِ عَزَّ وَ جَلَّ: الم ؟قَالَ(عَلَيْهِ السَّلاَمُ):«أَمَّا الم فِي أَوَّلِ الْبَقَرَةِ،فَمَعْنَاهُ أَنَا اللَّهُ الْمَلِكُ».

Translation: And from him, he said: Abu al-Hasan Muhammad b. Harun al-Zanjani informed us, in what he wrote to me by the hand of ‘Ali b. Ahmad al-Baghdadi al-Warraq, who said: Mu‘adh b. al-Muthanna al-‘Anbari narrated to us, who said: ‘Abdullah b. Asma’ narrated to us, who said: Juwairiyah narrated to us, from Sufyan b. Sa‘id al-Thawri, who said: I said to Ja‘far b. Muhammad b. ‘Ali b. al-Husayn b. ‘Ali b. Abi Talib (peace be upon them): “O son of the Messenger of Allah, what is the meaning of Allah’s saying ‘Alif Lam Mim’?” He (peace be upon him) said: “As for Alif Lam Mim at the beginning of al-Baqarah, its meaning is: ‘I am Allah, the King.’”

_8) -معاني الأخبار:1/22.

Ma‘ānī al-Akhbār 1:22.

[1] في«س»و«ط»:حيّا،و الصواب ما أثبتناه من المصدر.راجع طبقات ابن سعد 2:48،الكامل في التاريخ 2:173.

[2] نجران:في عدّة مواضع،منها:نجران في مخاليف اليمن من ناحية مكّة.«معجم البلدان 5:266».

[3] الأعراف 7:1.

[4] يونس 10:1.

[5] الرّعد 13:1.

[6] آل عمران 3:7.    

99-/319 _9- وَ عَنْهُ،قَالَ:حَدَّثَنَا مُحَمَّدُ بْنُ الْقَاسِمِ الْأَسْتَرَابَادِيُّ،الْمَعْرُوفُ بِأَبِي الْحَسَنِ الْجُرْجَانِيِّ(رَضِيَ اللَّهُ عَنْهُ)، قَالَ:حَدَّثَنِي أَبُو يَعْقُوبَ يُوسُفُ بْنُ مُحَمَّدِ بْنِ زِيَادٍ،وَ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدِ بْنِ سَيَّارٍ،عَنْ أَبَوَيْهِمَا،عَنِ الْحَسَنِ ابْنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ(صَلَوَاتُ اللَّهِ عَلَيْهِمْ)، أَنَّهُ قَالَ: «كَذَبَتْ قُرَيْشٌ وَ الْيَهُودُ بِالْقُرْآنِ،وَ قَالُوا هَذَا سِحْرٌ مُبِينٌ تَقَوَّلَهُ،فَقَالَ اللَّهُ: الم* ذٰلِكَ الْكِتٰابُ أَيْ يَا مُحَمَّدُ،هَذَا الْكِتَابُ الَّذِي أَنْزَلْتُهُ عَلَيْكَ،هُوَ الْحُرُوفُ الْمُقَطَّعَةُ،الَّتِي مِنْهَا:أَلِفٌ،لاَمٌ،مِيمٌ،وَ هُوَ بِلُغَتِكُمْ وَ حُرُوفِ هِجَائِكُمْ،فَأْتُوا بِمِثْلِهِ إِنْ كُنْتُمْ صَادِقِينَ،وَ اسْتَعِينُوا عَلَى ذَلِكَ بِسَائِرِ شُهَدَائِكُمْ. ثُمَّ بَيَّنَ أَنَّهُمْ لاَ يَقْدِرُونَ عَلَيْهِ بِقَوْلِهِ: قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَ الْجِنُّ عَلىٰ أَنْ يَأْتُوا بِمِثْلِ هٰذَا الْقُرْآنِ لاٰ يَأْتُونَ بِمِثْلِهِ وَ لَوْ كٰانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيراً . ثُمَّ قَالَ تَعَالَى: الم هُوَ الْقُرْآنُ الَّذِي افْتُتِحَ بِ‌ الم هُوَ ذَلِكَ الْكِتَابُ الَّذِي أَخْبَرْتُ بِهِ مُوسَى،فَمَنْ بَعْدَهُ مِنَ الْأَنْبِيَاءِ،وَ أَخْبَرُوا بَنِي إِسْرَائِيلَ:أَنِّي سَأُنْزِلُهُ عَلَيْكَ-يَا مُحَمَّدُ-كِتَاباً عَرَبِيّاً عَزِيزاً لاٰ يَأْتِيهِ الْبٰاطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لاٰ مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ . لاٰ رَيْبَ فِيهِ لاَ شَكَّ فِيهِ،لِظُهُورِهِ عِنْدَهُمْ كَمَا أَخْبَرَهُمْ أَنْبِيَاؤُهُمْ:أَنَّ مُحَمَّداً يُنْزَلُ عَلَيْهِ كِتَابٌ لاَ يَمْحُوهُ الْبَاطِلُ،يَقْرَؤُهُ هُوَ وَ أُمَّتُهُ عَلَى سَائِرِ أَحْوَالِهِمْ. هُدىً بَيَانٌ مِنَ الضَّلاَلَةِ. لِلْمُتَّقِينَ الَّذِينَ يَتَّقُونَ الْمُوبِقَاتِ، وَ يَتَّقُونَ تَسْلِيطَ السَّفَهِ عَلَى أَنْفُسِهِمْ،حَتَّى إِذَا عَلِمُوا مَا يَجِبُ عَلَيْهِمْ عِلْمُهُ،عَمِلُوا بِمَا يَجِبُ لَهُمْ رِضَا رَبِّهِمْ». ثُمَّ قَالَ:«وَ قَالَ الصَّادِقُ(عَلَيْهِ السَّلاَمُ):اَلْأَلِفُ حَرْفٌ مِنْ حُرُوفِ[قَوْلِ اللَّهِ،دَلَّ بِالْأَلِفِ عَلَى]قَوْلِكَ:اَللَّهُ،وَ دَلَّ بِاللاَّمِ عَلَى قَوْلِكَ:اَلْمَلِكُ الْعَظِيمُ الْقَاهِرُ لِلْخَلْقِ أَجْمَعِينَ،وَ دَلَّ بِالْمِيمِ عَلَى أَنَّهُ الْمَجِيدُ الْمَحْمُودُ فِي كُلِّ أَفْعَالِهِ، وَ جَعَلَ هَذَا الْقَوْلَ حُجَّةً عَلَى الْيَهُودِ،وَ ذَلِكَ أَنَّ اللَّهَ لَمَّا بَعَثَ مُوسَى بْنَ عِمْرَانَ،ثُمَّ مِنْ بَعْدِهِ مِنَ الْأَنْبِيَاءِ إِلَى بَنِي إِسْرَائِيلَ،لَمْ يَكُنْ فِيهِمْ قَوْمٌ إِلاَّ أَخَذُوا عَلَيْهِمُ الْعُهُودَ وَ الْمَوَاثِيقَ،لَيُؤْمِنُنَّ بِمُحَمَّدٍ الْعَرَبِيِّ الْمَبْعُوثِ بِمَكَّةَ،الَّذِي يُهَاجِرُ إِلَى الْمَدِينَةِ،يَأْتِي بِكِتَابٍ،بِالْحُرُوفِ الْمُقَطَّعَةِ افْتِتَاحَ بَعْضِ سُوَرِهِ،تَحْفَظُهُ أُمَّتُهُ،فَيَقْرَءُونَهُ قِيَاماً وَ قُعُوداً وَ مُشَاةً،وَ عَلَى كُلِّ الْأَحْوَالِ،يُسَهِّلُ اللَّهُ عَزَّ وَ جَلَّ حِفْظَهُ عَلَيْهِمْ. وَ يَقْرِنُونَ بِمُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)أَخَاهُ وَ وَصِيَّهُ عَلِيَّ بْنَ أَبِي طَالِبٍ(عَلَيْهِ السَّلاَمُ)،الْآخِذَ عَنْهُ عُلُومَهُ الَّتِي عَلَّمَهَا، وَ الْمُتَقَلِّدَ مِنْهُ الْإِمَامَةَ الَّتِي قَلَّدَهَا،وَ يُذَلِّلُ كُلَّ مَنْ عَانَدَ مُحَمَّداً(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)بِسَيْفِهِ الْبَاتِرِ،وَ يُفْحِمُ كُلَّ مَنْ جَادَلَهُ وَ خَاصَمَهُ بِدَلِيلِهِ الْقَاهِرِ،يُقَاتِلُ عِبَادَ اللَّهِ عَلَى تَنْزِيلِ كِتَابِ اللَّهِ،حَتَّى يَقُودَهُمْ إِلَى قَبُولِهِ طَائِعِينَ وَ كَارِهِينَ،ثُمَّ إِذَا صَارَ مُحَمَّدٌ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)إِلَى رِضْوَانِ اللَّهِ عَزَّ وَ جَلَّ وَ ارْتَدَّ كَثِيرٌ مِمَّنْ كَانَ أَعْطَاهُ ظَاهِرَ الْإِيمَانِ،وَ حَرَّفُوا تَأْوِيلاَتِهِ،وَ غَيَّرُوا مَعَانِيَهُ،وَ وَضَعُوهَا عَلَى خِلاَفِ وُجُوهِهَا،قَاتَلَهُمْ بَعْدَهُ عَلَى تَأْوِيلِهِ،حَتَّى يَكُونَ إِبْلِيسُ الْغَاوِي لَهُمْ،هُوَ الْخَاسِرَ الذَّلِيلِ الْمَطْرُودِ الْمَغْلُوبِ». قَالَ:«فَلَمَّا بَعَثَ اللَّهُ مُحَمَّداً(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)،وَ أَظْهَرَهُ بِمَكَّةَ،ثُمَّ سَيَّرَهُ مِنْهَا إِلَى الْمَدِينَةِ،وَ أَظْهَرَهُ بِهَا،ثُمَّ أَنْزَلَ عَلَيْهِ الْكِتَابَ،وَ جَعَلَ افْتِتَاحَ سُورَتِهِ الْكُبْرَى بِ‌ الم -يَعْنِي الم* ذٰلِكَ الْكِتٰابُ -اَلَّذِي أَخْبَرْتُ أَنْبِيَائِي السَّالِفِينَ أَنِّي سَأُنْزِلُهُ عَلَيْكَ-يَا مُحَمَّدُ- لاٰ رَيْبَ فِيهِ فَقَدْ ظَهَرَ-كَمَا أَخْبَرَهُمْ بِهِ أَنْبِيَاؤُهُمْ-أَنَّ مُحَمَّداً(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)يُنْزَلُ عَلَيْهِ كِتَابٌ مُبَارَكٌ،لاَ يَمْحُوهُ الْبَاطِلُ،يَقْرَؤُهُ هُوَ وَ أُمَّتُهُ عَلَى سَائِرِ أَحْوَالِهِمْ. ثُمَّ الْيَهُودُ يُحَرِّفُونَهُ،وَ يَتَأَوَّلُونَهُ عَلَى خِلاَفِ وَجْهِهِ،وَ يَتَعَاطَوْنَ التَّوَصُّلَ إِلَى عِلْمِ مَا قَدْ طَوَاهُ اللَّهُ عَنْهُمْ،مِنْ حَالِ آجَالِ هَذِهِ الْأُمَّةِ،وَ كَمْ مُدَّةُ مُلْكُهُمْ.فَجَاءَ إِلَى رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)[مِنْهُمْ]جَمَاعَةٌ،فَوَلَّى رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)عَلِيّاً(عَلَيْهِ السَّلاَمُ)مُخَاطَبَتَهُمْ.فَقَالَ قَائِلُهُمْ:إِنْ كَانَ مَا يَقُولُ مُحَمَّدٌ حَقّاً فَقَدْ عَلَّمْنَاكُمْ قَدْرَ مُلْكِ أُمَّتِهِ،هُوَ إِحْدَى وَ سَبْعُونَ سَنَةً،الْأَلِفُ وَاحِدٌ،وَ اللاَّمُ ثَلاَثُونَ،وَ الْمِيمُ أَرْبَعُونَ. فَقَالَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ):فَمَا تَصْنَعُونَ بِ‌ المص وَ قَدْ أُنْزِلَتْ عَلَيْهِ؟!قَالُوا:هَذِهِ إِحْدَى وَ سِتُّونَ وَ مِائَةُ سَنَةٍ. قَالَ:فَمَا تَصْنَعُونَ بِ‌ الر وَ قَدْ أُنْزِلَتْ عَلَيْهِ؟!فَقَالُوا:هَذِهِ أَكْثَرُ،هَذِهِ مِائَتَانِ وَ إِحْدَى وَ ثَلاَثُونَ سَنَةً. فَقَالَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ):فَمَا تَصْنَعُونَ بِمَنْ أُنْزِلَ عَلَيْهِ المر ؟!قَالُوا:هَذِهِ مِائَتَانِ وَ إِحْدَى وَ سَبْعُونَ سَنَةً. فَقَالَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ):فَوَاحِدَةٌ مِنْ هَذِهِ لَهُ،أَوْ جَمِيعُهَا لَهُ؟فَاخْتَلَطَ كَلاَمُهُمْ،فَبَعْضُهُمْ قَالَ:لَهُ وَاحِدَةٌ مِنْهَا، وَ بَعْضُهُمْ قَالَ:بَلْ تُجْمَعُ لَهُ كُلُّهَا،وَ ذَلِكَ سَبْعُمِائَةٍ وَ أَرْبَعٌ[وَ ثَلاَثُونَ]سَنَةً،ثُمَّ يَرْجِعُ الْمُلْكُ إِلَيْنَا،يَعْنِي إِلَى الْيَهُودِ. فَقَالَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ):أَ كِتَابٌ مِنْ كُتُبِ اللَّهِ نَطَقَ بِهَذَا،أَمْ آرَاؤُكُمْ دَلَّتْكُمْ عَلَيْهِ؟فَقَالَ بَعْضُهُمْ:كِتَابُ اللَّهِ نَطَقَ بِهِ، وَ قَالَ آخَرُونَ مِنْهُمْ:بَلْ آرَاؤُنَا دَلَّتْ عَلَيْهِ. فَقَالَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ):فَأْتُوا بِالْكِتَابِ مِنْ عِنْدِ اللَّهِ يَنْطِقُ بِمَا تَقُولُونَ،فَعَجَزُوا عَنْ إِيرَادِ ذَلِكَ،وَ قَالَ لِلْآخَرِينَ: فَدُلُّونَا عَلَى صَوَابِ هَذَا الرَّأْيِ،فَقَالُوا:صَوَابُ رَأْيِنَا دَلِيلُهُ عَلَى أَنَّ هَذَا حِسَابُ الْجُمَّلِ. فَقَالَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ):كَيْفَ دَلَّ عَلَى مَا تَقُولُونَ،وَ لَيْسَ فِي هَذِهِ الْحُرُوفِ مَا اقْتَرَحْتُمْ بِهِ بِلاَ بَيَانٍ؟!أَ رَأَيْتُمْ إِنْ قِيلَ لَكُمْ:إِنَّ عَدَدَ ذَلِكَ،لِكُلِّ وَاحِدٍ مِنَّا وَ مِنْكُمْ،بِعَدَدِ هَذَا الْحِسَابِ،دَرَاهِمُ أَوْ دَنَانِيرُ،أَوْ عَلَى أَنَّ لِعَلِيٍّ عَلَى كُلِّ وَاحِدٍ مِنْكُمْ دَيْناً،عَدَدَ مَالِهِ مِثْلَ عَدَدِ هَذَا الْحِسَابِ،أَوْ أَنَّ كُلَّ وَاحِدٍ مِنْكُمْ قَدْ لُعِنَ بِعَدَدِ هَذَا الْحِسَابِ. قَالُوا:يَا أَبَا الْحَسَنِ،لَيْسَ شَيْءٌ مِمَّا ذَكَرْتَهُ مَنْصُوصاً فِي الم وَ المص وَ الر وَ المر فَإِنْ بَطَلَ قَوْلُنَا لِمَا قُلْنَا،بَطَلَ قَوْلُكَ لِمَا قُلْتَ،فَقَالَ خَطِيبُهُمْ وَ مِنْطِيقُهُمْ:لاَ تَفْرَحْ-يَا عَلِيُّ-بِأَنْ عَجَزْنَا عَنْ إِقَامَةِ حُجَّةٍ عَلَى دَعْوَانَا،فَأَيُّ حُجَّةٍ فِي دَعْوَاكَ؟إِلاَّ أَنْ تَجْعَلَ عَجْزَنَا حُجَّتَكَ،فَإِذَنْ مَا لَنَا حُجَّةٌ فِيمَا نَقُولُ،وَ لاَ لَكُمْ حُجَّةٌ فِيمَا تَقُولُونَ.قَالَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ):لاَ سَوَاءٌ،وَ إِنَّ لَنَا حُجَّةً هِيَ الْمُعْجِزَةُ الْبَاهِرَةُ. ثُمَّ نَادَى جِمَالَ الْيَهُودِ:يَا أَيَّتُهَا الْجِمَالُ،اشْهَدِي لِمُحَمَّدٍ وَ لِوَصِيِّهِ،فَتَبَادَرَتِ الْجِمَالُ:صَدَقْتَ،صَدَقْتَ-يَا وَصِيَّ مُحَمَّدٍ-وَ كَذَبَ هَؤُلاَءِ الْيَهُودُ. فَقَالَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ):هَؤُلاَءِ جِنْسٌ مِنَ الشُّهُودِ،يَا ثِيَابَ الْيَهُودِ الَّتِي عَلَيْهِمْ،اشْهَدِي لِمُحَمَّدٍ وَ لِوَصِيِّهِ،فَنَطَقَتْ ثِيَابُهُمْ كُلُّهَا:صَدَقْتَ،صَدَقْتَ-يَا عَلِيُّ-نَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ حَقّاً،وَ أَنَّكَ-يَا عَلِيُّ-وَصِيُّهُ حَقّاً،لَمْ يَثْبُتْ لِمُحَمَّدٍ قَدَمٌ فِي مَكْرُمَةٍ إِلاَّ وَطِئْتَ عَلَى مَوْضِعِ قَدَمِهِ بِمِثْلِ مَكْرُمَتِهِ،فَأَنْتُمَا شَقِيقَانِ مِنْ أَشْرَفِ أَنْوَارِ اللَّهِ تَعَالَى، تَمَيَّزْتُمَا اثْنَيْنِ،وَ أَنْتُمَا فِي الْفَضَائِلِ شَرِيكَانِ،إِلاَّ أَنَّهُ لاَ نَبِيَّ بَعْدَ مُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ). فَعِنْدَ ذَلِكَ خَرِسَتِ الْيَهُودُ،وَ آمَنَ بَعْضُ النَّظَّارَةِ مِنْهُمْ بِرَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)وَ غَلَبَ الشَّقَاءُ عَلَى الْيَهُودِ، وَ سَائِرِ النَّظَّارَةِ الْآخَرِينَ،فَذَلِكَ مَا قَالَ اللَّهُ تَعَالَى: لاٰ رَيْبَ فِيهِ إِنَّهُ كَمَا قَالَ مُحَمَّدٌ،وَ وَصِيُّ مُحَمَّدٍ عَنْ قَوْلِ مُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)،عَنْ قَوْلِ رَبِّ الْعَالَمِينَ. ثُمَّ قَالَ: هُدىً بَيَانٌ وَ شِفَاءٌ لِلْمُتَّقِينَ مِنْ شِيعَةِ مُحَمَّدٍ وَ عَلِيٍّ،إِنَّهُمْ اتَّقَوْا أَنْوَاعَ الْكُفْرِ فَتَرَكُوهَا،وَ اتَّقَوُا الذُّنُوبَ الْمُوبِقَاتِ فَرَفَضُوهَا،وَ اتَّقَوْا إِظْهَارَ أَسْرَارِ اللَّهِ،وَ أَسْرَارِ أَزْكِيَاءِ عِبَادِهِ الْأَوْصِيَاءِ بَعْدَ مُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) فَكَتَمُوهَا،وَ اتَّقَوْا سَتْرَ الْعُلُومِ عَنْ أَهْلِهَا الْمُسْتَحِقِّينَ لَهَا،وَ فِيهِمْ نَشَرُوهَا».

Translation: And from him, he said: Muhammad b. al-Qasim al-Astarabadi, known as Abu al-Hasan al-Jurjani (may Allah be pleased with him) narrated to us… [He narrates from al-Hasan b. ‘Ali (peace be upon them)] that he said: “Quraysh and the Jews belied the Qur’an and said, ‘This is nothing but manifest sorcery which he has fabricated.’ So Allah said: ‘Alif Lam Mim. That Book’—O Muhammad, this Book which I sent down to you consists of the segmented letters, among which are Alif, Lam, Mim. It is in your language and the letters of your alphabet; so bring the like of it if you are truthful, and seek help for that from all your witnesses. Then He clarified that they are unable to do so by His saying: ‘Say: If men and jinn should combine together to bring the like of this Qur’an, they could not bring the like of it, even though some of them were aiders of others’ (al-Isra’ 17:88, Shakir). Then the Exalted said: ‘Alif Lam Mim’ is the Qur’an which was opened with ‘Alif Lam Mim.’ It is that Book which I informed Moses, and the prophets after him, about; and they informed the Children of Israel that I would send it down upon you—O Muhammad—as an Arabic Book, mighty: ‘Falsehood shall not come to it from before it nor from behind it; a revelation from the Wise, the Praised One’ (Fussilat 41:42, Shakir). ‘There is no doubt in it’—no doubt in it, due to its being manifest to them, as their prophets informed them that a Book would be sent down upon Muhammad which falsehood does not efface; he and his community will recite it in all of their states. ‘A guidance’—an exposition from misguidance—‘for the Godwary’: those who avoid deadly sins and avoid empowering foolishness over themselves, so that when they know what it is obligatory for them to know, they act in a way that earns their Lord’s pleasure.” Then he said: “Al-Sadiq (peace be upon him) said: Alif is a letter from the letters [of Allah’s Name—He indicated with the Alif] to your statement: ‘Allah’; and with the Lam to your statement: ‘the Mighty King, the Subduer of all creation’; and with the Mim to [His being] the Glorious, the Praiseworthy in all His acts. And He made this statement a proof against the Jews; for when Allah sent Moses son of ‘Imran, and after him other prophets, to the Children of Israel, there was no people among them but that their pledges and covenants were taken that they would surely believe in Muhammad the Arab, sent in Mecca, who would migrate to Medina, who would bring a Book in which segmented letters open some of its surahs, which his community would memorize and recite standing, sitting, and walking, and in all circumstances; Allah, Mighty and Majestic, would ease its memorization for them. And that they would pair with Muhammad (Allah bless him and his family) his brother and legatee, ‘Ali b. Abi Talib (peace be upon him), who would take from him his sciences that he had been taught, and who would assume from him the imamate which he invested in him; he would humble everyone who opposed Muhammad (Allah bless him and his family) with his incisive sword, and silence everyone who argued with and contended against him with his overwhelming proof; he would fight the servants of Allah over the revelation of Allah’s Book until he leads them to accept it willingly and unwillingly. Then when Muhammad (Allah bless him and his family) goes to Allah’s good pleasure, and many who had manifested outward faith apostatize, and they distort its interpretations and change its meanings and place them contrary to their proper aspects, he would fight them after him over its interpretation, until Iblis, the misleader, becomes for them the vanquished, abased, expelled loser.” He said: “When Allah sent Muhammad (Allah bless him and his family) and made him manifest in Mecca, then moved him from it to Medina and made him manifest there, then sent down upon him the Book and made the opening of its greatest surah with ‘Alif Lam Mim’—meaning ‘Alif Lam Mim. That Book’—that which I informed My past prophets that I would send down upon you—O Muhammad—‘there is no doubt in it,’ then it became manifest—as their prophets had told them—that a blessed Book would be sent down upon Muhammad (Allah bless him and his family), which falsehood does not efface; he and his community will recite it in all their states. Then the Jews alter it and interpret it contrary to its aspect, and attempt to gain knowledge of what Allah has folded away from them, of the state of the terms of this community and how long their rule is. So a group from them came to the Messenger of Allah (Allah bless him and his family), and the Messenger of Allah (Allah bless him and his family) delegated ‘Ali (peace be upon him) to address them. One of them said: ‘If what Muhammad says is true, then we have taught you the measure of the rule of his community: it is seventy-one years—Alif is one, Lam thirty, Mim forty.’ ‘Ali (peace be upon him) said: ‘Then what will you do with “Alif Lam Mim Sad,” which has been sent down upon him?’ They said: ‘That is one hundred and sixty-one years.’ He said: ‘What will you do with “Alif Lam Ra,” which has been sent down upon him?’ They said: ‘That is more—it is two hundred and thirty-one years.’ ‘Ali (peace be upon him) said: ‘So what will you do with one upon whom “Alif Lam Mim Ra” has been sent down?’ They said: ‘That is two hundred and seventy-one years.’ ‘Ali (peace be upon him) said: ‘Is one of these for him, or are they all for him?’ Their speech became confused: some said, ‘One of them is for him’; others said, ‘Rather all of them are combined for him,’ which is seven hundred and thirty-[four/three] years; then the rule returns to us—meaning to the Jews. ‘Ali (peace be upon him) said: ‘Is there a Book from among Allah’s Books that has spoken with this, or is it your opinions that have led you to it?’ Some of them said: ‘The Book of Allah has spoken with it.’ Others said: ‘Rather, our opinions have led us to it.’ ‘Ali (peace be upon him) said: ‘Then bring a Book from Allah that speaks with what you say.’ They were unable to produce that. And he said to the others: ‘Then show us the correctness of this opinion.’ They said: ‘The correctness of our opinion—its proof—is that this is the numerical value (hisab al-jummal).’ ‘Ali (peace be upon him) said: ‘How has it indicated what you claim, while in these letters there is nothing you have asserted without any clarification? Tell me, if it were said to you: indeed the number of that—for each of us and you—according to this reckoning, is dirhams or dinars; or that ‘Ali has a debt upon each of you, the amount of your wealth being equal to the number of this reckoning; or that each of you has been cursed by the number of this reckoning—what would you say?’ They said: ‘O Abu al-Hasan, none of what you mentioned is explicitly stated in Alif Lam Mim, Alif Lam Mim Sad, Alif Lam Ra, or Alif Lam Mim Ra. So if our statement is invalid because of what we said, then your statement is invalid because of what you said.’ Their orator and eloquent one said: ‘Do not rejoice, O ‘Ali, that we have been unable to establish a proof for our claim; for what proof is there for your claim—unless you make our inability your proof? If so, then we have no proof for what we say, and nor do you have a proof for what you say.’ ‘Ali (peace be upon him) said: ‘Not equal! We indeed have a proof—it is the dazzling miracle.’ Then he called out to the camels of the Jews: ‘O camels, bear witness for Muhammad and his legatee!’ The camels rushed [saying]: ‘You have spoken the truth, you have spoken the truth, O legatee of Muhammad—and these Jews have lied.’ ‘Ali (peace be upon him) said: ‘These are one class of witnesses. O clothing of the Jews that is upon them, bear witness for Muhammad and his legatee!’ Then all their garments spoke: ‘You have spoken the truth, you have spoken the truth, O ‘Ali. We bear witness that Muhammad is truly the Messenger of Allah, and that you, O ‘Ali, are truly his legatee. There is no excellence in which Muhammad set foot but that you placed your foot in the place of his foot with an excellence like his. You two are twins of the most noble lights of Allah Most High; you have been distinguished as two, and you are partners in virtues—except that there is no prophet after Muhammad (Allah bless him and his family).’ At that, the Jews were struck dumb; some of their observers believed in the Messenger of Allah (Allah bless him and his family), and wretchedness overcame the Jews and the rest of the observers. That is what Allah Most High said: ‘There is no doubt in it’—indeed, it is as Muhammad has said, and as the legatee of Muhammad has [said] from the speech of Muhammad (Allah bless him and his family), from the speech of the Lord of the worlds. Then he said: ‘[It is] guidance—a clarification and a healing—for the Godwary from among the Shia of Muhammad and ‘Ali: they avoided the kinds of disbelief and left them; and they avoided the deadly sins and rejected them; and they avoided disclosing the secrets of Allah and the secrets of the pure legatees among His servants after Muhammad (Allah bless him and his family) and concealed them; and they avoided withholding the sciences from their people who deserve them, and among them they spread them.’”

_9) -معاني الأخبار:4/24.

Ma‘ānī al-Akhbār 4:24.

[1] الإسراء 17:88.

[2] فصّلت 41:42.

[3] يقال:كلّمته حتّى أفحمته،إذا أسكتّه في خصومة أو غيرها.«الصحاح-فحم-5:2000».

99-/320 _10- الْعَيَّاشِيُّ:عَنْ مُحَمَّدِ بْنِ قَيْسٍ،قَالَ:سَمِعْتُ أَبَا جَعْفَرٍ(عَلَيْهِ السَّلاَمُ)يُحَدِّثُ،قَالَ: «إِنَّ حُيَيّاً وَ أَبَا يَاسِرٍ- ابْنَيْ أَخْطَبَ-وَ نَفَراً مِنَ يَهُودِ-أَهْلِ خَيْبَرَ-أَتَوْا رَسُولَ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)،فَقَالُوا لَهُ:أَ لَيْسَ فِيمَا تَذْكُرُ،فِيمَا أُنْزِلَ عَلَيْكَ: الم ؟قَالَ:بَلَى. قَالُوا:أَتَاكَ بِهَا جَبْرَئِيلُ مِنْ عِنْدِ اللَّهِ؟قَالَ:نَعَمْ. قَالُوا:لَقَدْ بُعِثَتْ أَنْبِيَاءُ قَبْلَكَ،وَ مَا نَعْلَمُ نَبِيّاً مِنْهُمْ أَخْبَرَ مَا مُدَّةُ مُلْكِهِ،وَ مَا أَجَلُ أُمَّتِهِ غَيْرُكَ! فَأَقْبَلَ حُيَيٌّ عَلَى أَصْحَابِهِ،فَقَالَ لَهُمْ:اَلْأَلِفُ وَاحِدٌ،وَ اللاَّمُ ثَلاَثُونَ،وَ الْمِيمُ أَرْبَعُونَ،فَهِيَ إِحْدَى وَ سَبْعُونَ سَنَةً،فَعَجَبٌ مِمَّنْ يَدْخُلُ فِي دِينٍ مُدَّةُ مُلْكِهِ وَ أَجَلُ أُمَّتِهِ إِحْدَى وَ سَبْعُونَ سَنَةً. ثُمَّ أَقْبَلَ عَلَى رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)،فَقَالَ:يَا مُحَمَّدُ،هَلْ مَعَ هَذَا غَيْرُهُ؟فَقَالَ:نَعَمْ.قَالَ:فَهَاتِهِ.قَالَ: المص .قَالَ:هَذِهِ أَثْقَلُ وَ أَطْوَلُ،الْأَلِفُ وَاحِدٌ،وَ اللاَّمُ ثَلاَثُونَ». قُلْتُ:تَمَامُ هَذَا الْحَدِيثِ سَاقِطٌ،وَ بَعْدَهُ حَدِيثٌ لاَ يُنَاسِبُهُ فِي نُسْخَتَيْنِ مِنَ الْعَيَّاشِيِّ.

Translation: Al-‘Ayyashi: from Muhammad b. Qays, who said: I heard Abu Ja‘far (peace be upon him) narrate: “Huyayy and Abu Yasir, the sons of Akhtab, and a group from the Jews—people of Khaybar—came to the Messenger of Allah (Allah bless him and his family) and said to him: ‘Is it not among what you mention of what was sent down to you: Alif Lam Mim?’ He said: ‘Yes.’ They said: ‘Did Gabriel bring it to you from Allah?’ He said: ‘Yes.’ They said: ‘Prophets were sent before you, and we do not know of any prophet among them who informed [people] of the duration of his rule and the term of his nation, other than you!’ So Huyayy turned to his companions and said to them: ‘Alif is one, Lam thirty, and Mim forty—so it is seventy-one years. How strange that anyone would enter a religion the duration of whose rule and the term of whose nation is seventy-one years!’ Then he turned to the Messenger of Allah (Allah bless him and his family) and said: ‘O Muhammad, is there with this anything else?’ He said: ‘Yes.’ He said: ‘Then bring it.’ He said: ‘Alif Lam Mim Sad.’ He said: ‘This is heavier and longer—Alif is one, Lam thirty…’” [The editor said:] I say: The rest of this hadith is missing, and after it there is a hadith that does not match it, in two copies of al-‘Ayyashi.

_10) -تفسير العيّاشي 1:2/26.

Tafsīr al-‘Ayyāshī 1:2/26.

[1] النظّارة:القوم ينظرون إلى الشّيء.«المعجم الوسيط-نظر-2:932».

[2] و هو الموضع المشهور،الذي غزاه النبيّ(صلّى اللّه عليه و آله)،على ثمانية برد من المدينة من جهة الشّام،و يطلق على الولاية،و كان بها سبعة حصون لليهود.«مراصد الاطلاع 1:494».

[3] اعلم أنّ تمام الحديث في العيّاشي:«الألف واحد و اللاّم ثلاثون من الماء المالح الأجاج فصلصلها في كفّه فجمدت...إلى آخره»و هذا لا يناسب الحديث. و في معاني الأخبار:3/23!«الألف واحد و اللاّم ثلاثون و الميم أربعون و الصّاد تسعون فهذه مائة و إحدى و ستّون سنة...إلى آخره».

99-/321 _11- قال عليّ بن إبراهيم:و الهداية في كتاب اللّه على وجوه،ف‌ هُدىً هو البيان اَلَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ قال:يصدقون بالبعث و النشور،و الوعد و الوعيد.

Translation: ‘Ali b. Ibrahim said: Guidance in the Book of Allah is of kinds; “guidance” is “exposition.” “Those who believe in the Unseen”—he said: They affirm the resurrection and the rising, and the promise and the threat.

99-/322 _12- و قال عليّ بن إبراهيم:و الإيمان في كتاب اللّه على أربعة وجوه:فمنه إقرار باللسان،و قد سماه اللّه تبارك و تعالى إيمانا،و منه تصديق بالقلب،و منه الأداء،و منه التأييد. فأما الإيمان الذي هو إقرار باللسان،و قد سماه اللّه تبارك و تعالى إيمانا،و نادى أهله به بقوله: يٰا أَيُّهَا الَّذِينَ آمَنُوا خُذُوا حِذْرَكُمْ فَانْفِرُوا ثُبٰاتٍ أَوِ انْفِرُوا جَمِيعاً* وَ إِنَّ مِنْكُمْ لَمَنْ لَيُبَطِّئَنَّ فَإِنْ أَصٰابَتْكُمْ مُصِيبَةٌ قٰالَ قَدْ أَنْعَمَ اللّٰهُ عَلَيَّ إِذْ لَمْ أَكُنْ مَعَهُمْ شَهِيداً* وَ لَئِنْ أَصٰابَكُمْ فَضْلٌ مِنَ اللّٰهِ لَيَقُولَنَّ كَأَنْ لَمْ تَكُنْ بَيْنَكُمْ وَ بَيْنَهُ مَوَدَّةٌ يٰا لَيْتَنِي كُنْتُ مَعَهُمْ فَأَفُوزَ فَوْزاً عَظِيماً . وَقَالَ الصَّادِقُ(عَلَيْهِ السَّلاَمُ): «لَوْ أَنَّ هَذِهِ الْكَلِمَةَ قَالَهَا أَهْلُ الْمَشْرِقِ وَ أَهْلُ الْمَغْرِبِ،لَكَانُوا بِهَا خَارِجِينَ مِنَ الْإِيمَانِ،وَ لَكِنْ قَدْ سَمَّاهُمُ اللَّهُ مُؤْمِنِينَ بِإِقْرَارِهِمْ». و في قوله: يٰا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللّٰهِ وَ رَسُولِهِ فقد سماهم اللّه مؤمنين بإقرارهم،ثمّ قال لهم:صدقوا. و أمّا الإيمان الذي هو التصديق فقوله: اَلَّذِينَ آمَنُوا وَ كٰانُوا يَتَّقُونَ* لَهُمُ الْبُشْرىٰ فِي الْحَيٰاةِ الدُّنْيٰا وَ فِي الْآخِرَةِ يعني صَدَقُوا،و قوله: لَنْ نُؤْمِنَ لَكَ حَتّٰى أي لا نصدقك،و قوله: يٰا أَيُّهَا الَّذِينَ آمَنُوا أي يا أيها الذين أقروا و صدقوا،فالإيمان الخفي هو التصديق. و للتصديق شروط،لا يتم التصديق إلاّ بها؛و قوله: لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَ الْمَغْرِبِ وَ لٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللّٰهِ وَ الْيَوْمِ الْآخِرِ وَ الْمَلاٰئِكَةِ وَ الْكِتٰابِ وَ النَّبِيِّينَ وَ آتَى الْمٰالَ عَلىٰ حُبِّهِ ذَوِي الْقُرْبىٰ وَ الْيَتٰامىٰ وَ الْمَسٰاكِينَ وَ ابْنَ السَّبِيلِ وَ السّٰائِلِينَ وَ فِي الرِّقٰابِ وَ أَقٰامَ الصَّلاٰةَ وَ آتَى الزَّكٰاةَ وَ الْمُوفُونَ بِعَهْدِهِمْ إِذٰا عٰاهَدُوا وَ الصّٰابِرِينَ فِي الْبَأْسٰاءِ وَ الضَّرّٰاءِ وَ حِينَ الْبَأْسِ أُولٰئِكَ الَّذِينَ صَدَقُوا وَ أُولٰئِكَ هُمُ الْمُتَّقُونَ فمن أقام بهذه الشروط،فهو مؤمن مصدق. و أمّا الإيمان الذي هو الأداء،فهو قوله لما حول اللّه قبلة رسوله إلى الكعبة،قال أصحاب رسول اللّه(صلّى اللّه عليه و آله):يا رسول اللّه،فصلواتنا إلى بيت المقدس بطلت؟فأنزل اللّه تبارك و تعالى: وَ مٰا كٰانَ اللّٰهُ لِيُضِيعَ إِيمٰانَكُمْ فسمى الصلاة إيمانا. و الوجه الرابع من الإيمان هو التأييد،الذي جعله اللّه في قلوب المؤمنين،من روح الإيمان،فقال: لاٰ تَجِدُ قَوْماً يُؤْمِنُونَ بِاللّٰهِ وَ الْيَوْمِ الْآخِرِ يُوٰادُّونَ مَنْ حَادَّ اللّٰهَ وَ رَسُولَهُ وَ لَوْ كٰانُوا آبٰاءَهُمْ أَوْ أَبْنٰاءَهُمْ أَوْ إِخْوٰانَهُمْ أَوْ عَشِيرَتَهُمْ أُولٰئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمٰانَ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ.و الدليل على ذلك، قَوْلُهُ(عَلَيْهِ الصَّلاَةُ وَ السَّلاَمُ): «لاَ يَزْنِي الزَّانِي وَ هُوَ مُؤْمِنٌ،وَ لاَ يَسْرِقُ السَّارِقُ وَ هُوَ مُؤْمِنٌ،يُفَارِقُهُ رُوحُ الْإِيمَانِ مَا دَامَ عَلَى بَطْنِهَا،فَإِذَا قَامَ عَادَ إِلَيْهِ». قيل:و ما الذي يفارقه؟قال:«الَّذِي يَدَعُهُ فِي قَلْبِهِ». ثم قَالَ(عَلَيْهِ السَّلاَمُ): «مَا مِنْ قَلْبٍ إِلاَّ وَ لَهُ أُذُنَانِ،عَلَى إِحْدَاهُمَا مَلَكٌ مُرْشِدٌ،وَ عَلَى الْأُخْرَى شَيْطَانٌ مُفْتِنٌ،هَذَا يَأْمُرُهُ وَ هَذَا يَزْجُرُهُ». و من الإيمان ما قد ذكره اللّه في القرآن:خبيث،و طيب،فقال: مٰا كٰانَ اللّٰهُ لِيَذَرَ الْمُؤْمِنِينَ عَلىٰ مٰا أَنْتُمْ عَلَيْهِ حَتّٰى يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ.فمنهم من يكون مؤمنا مصدقا،و لكنه يلبس إيمانه بظلم،و هو قوله: اَلَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمٰانَهُمْ بِظُلْمٍ أُولٰئِكَ لَهُمُ الْأَمْنُ وَ هُمْ مُهْتَدُونَ . فمن كان مؤمنا،ثمّ دخل في المعاصي التي نهى اللّه عنها،فقد لبس إيمانه بظلم،فلا ينفعه الإيمان،حتى يتوب إلى اللّه من الظلم الذي لبس إيمانه،حتى يخلص لله إيمانه،فهذه وجوه الإيمان في كتاب اللّه.

Translation: And ‘Ali b. Ibrahim said: Faith in the Book of Allah is of four kinds: one is verbal acknowledgment, which Allah, blessed and exalted, has called “faith”; another is inward affirmation; another is performance; and another is support. As for the faith which is verbal acknowledgment, which Allah has called “faith,” and by which He addressed its people with His saying: “O you who believe! take your precaution then go forth in detachments or go forth in a body. And surely among you is he who would certainly hang back; so if a misfortune befalls you, he says: Allah has indeed conferred a benefit on me that I was not present with them. And if grace from Allah come to you, he would certainly say—as if there had been no friendship between you and him—Would that I had been with them, so that I should have attained a mighty good fortune” (al-Nisa’ 4:71–73, Shakir). Al-Sadiq (peace be upon him) said: “If the people of the East and the people of the West were to utter this statement, they would, by it, be outside of faith; but Allah has called them ‘believers’ by their acknowledgment.” And in His saying: “O you who believe! believe in Allah and His Messenger” (al-Nisa’ 4:136, Shakir), He called them believers by their acknowledgment, then said to them: affirm [with your hearts]. As for the faith that is affirmation, it is His saying: “Those who believe and guard (against evil), for them is good news in this world’s life and in the hereafter” (Yunus 10:63–64, Shakir)—meaning: they affirmed; and His saying: “We will by no means believe in you until…” (al-Baqarah 2:55, Shakir)—i.e., we will not affirm you; and His saying: “O you who believe”—i.e., O you who acknowledged and affirmed. So the hidden faith is affirmation. And affirmation has conditions without which it is not complete; and [of them is] His saying: “It is not righteousness that you turn your faces towards the East and the West, but righteousness is this that one should believe in Allah and the Last day and the angels and the Book and the prophets and give away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and the beggars and for the emancipation of the captives, and keep up prayer and pay the poor-rate; and the performers of their promise when they make a promise; and the patient in distress and affliction and in time of conflict—these are they who are true (to themselves) and these are they who guard (against evil)” (al-Baqarah 2:177, Shakir). Whoever fulfills these conditions is a believing affirmer. As for the faith that is performance, it is His saying when Allah changed the qiblah of His Messenger to the Ka‘bah: the Companions of the Messenger of Allah (Allah bless him and his family) said: “O Messenger of Allah, are our prayers to Jerusalem invalidated?” So Allah, blessed and exalted, sent down: “And Allah was not going to make your faith to be fruitless” (al-Baqarah 2:143, Shakir). He called prayer “faith.” The fourth kind of faith is the support which Allah places in the hearts of the believers from the Spirit of faith. He said: “You shall not find a people who believe in Allah and the Last day loving those who act in opposition to Allah and His Messenger, even though they were their fathers, or their sons, or their brothers, or their kinsfolk; these are they into whose hearts He has impressed faith, and He has strengthened them with a Spirit from Him” (al-Mujadilah 58:22, Shakir). The proof of that is his saying (blessings and peace be upon him): “The fornicator does not fornicate while he is a believer, and the thief does not steal while he is a believer; the Spirit of faith departs from him so long as he is upon her belly; when he rises, it returns to him.” It was asked: What is it that departs from him? He said: “That which leaves something behind in his heart.” Then he (peace be upon him) said: “There is no heart but that it has two ears: upon one of them is a guiding angel, and upon the other a tempting devil; this one commands him, and that one restrains him.” And of faith is that which Allah has mentioned in the Qur’an as foul and pure. He said: “Allah was not going to leave the believers in the state in which you were until He separates the vile from the good” (Al ‘Imran 3:179, Shakir). Among them is one who is a believing affirmer, but he clothes his faith with wrongdoing; and it is His saying: “Those who believe and do not mix up their faith with iniquity—those are they who shall have security and they are those who go aright” (al-An‘am 6:82, Shakir). Whoever is a believer, then enters into the acts of disobedience which Allah has forbidden, has indeed clothed his faith with wrongdoing; faith will not benefit him until he repents to Allah from the wrongdoing with which he clothed his faith, until his faith becomes sincere for Allah. These are the modes of faith in the Book of Allah.

_11) -تفسير القمّيّ 1:30.

Tafsīr al-Qummī 1:30.

_12) -تفسير القمّيّ 1:30.

Tafsīr al-Qummī 1:30.

[1] النساء 4:71-73.

[2] النساء 4:136.

[3] يونس 10:63 و 64.

[4] البقرة 2:55.

[5] في«ط»نسخة بدل:الحق.

[6] البقرة 2:177.

99-/323 _13- تَفْسِيرُ الْإِمَامِ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ(عَلَيْهِ السَّلاَمُ)فِي قَوْلِهِ تَعَالَى: اَلَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ . قَالَ الْإِمَامُ(عَلَيْهِ السَّلاَمُ): «وَصَفَ هَؤُلاَءِ الْمُؤْمِنِينَ،الَّذِينَ هَذَا الْكِتَابُ هُدًى لَهُمْ،فَقَالَ: اَلَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ يَعْنِي مَا غَابَ عَنْ حَوَاسِّهِمْ،مِنَ الْأُمُورِ الَّتِي يَلْزَمُهُمُ الْإِيمَانُ بِهَا؛كَالْبَعْثِ،وَ الْحِسَابِ،وَ الْجَنَّةِ،وَ النَّارِ، وَ تَوْحِيدِ اللَّهِ،وَ سَائِرِ مَا لاَ يُعْرَفُ بِالْمُشَاهَدَةِ،وَ إِنَّمَا يُعْرَفُ بِدَلاَئِلَ قَدْ نَصَبَهَا اللَّهُ تَعَالَى عَلَيْهَا؛كَآدَمَ،وَ حَوَّاءَ، وَ إِدْرِيسَ،وَ نُوحٍ،وَ إِبْرَاهِيمَ،وَ الْأَنْبِيَاءِ الَّذِينَ يَلْزَمُهُمُ الْإِيمَانُ بِهِمْ،بِحُجَجِ اللَّهِ تَعَالَى،وَ إِنْ لَمْ يُشَاهِدُوهُمْ،وَ يُؤْمِنُونَ بِالْغَيْبِ: وَ هُمْ مِنَ السّٰاعَةِ مُشْفِقُونَ ».

Translation: Tafsir of Imam Abu Muhammad al-‘Askari (peace be upon him) regarding His saying Most High: “Those who believe in the Unseen.” The Imam (peace be upon him) said: “He described those believers for whom this Book is guidance, saying: ‘Those who believe in the Unseen,’ meaning: what is absent from their senses among the matters which they must believe in—such as the resurrection, the reckoning, Paradise and Hellfire, the oneness of Allah, and all that is not known by direct sight but is known by the proofs Allah Most High has established for them—like Adam, Hawwa’, Idris, Nuh, Ibrahim, and the prophets whom it is obligatory for them to believe in by Allah’s proofs, even if they did not witness them. And they believe in the Unseen: ‘and they are in awe of the Hour’ (al-Anbiya’ 21:49, Shakir).”

_13) -التفسير المنسوب إلى الإمام العسكريّ(عليه السّلام):34/67.

al-Tafsīr al-mansūb ilā al-Imām al-‘Askarī (peace be upon him) 34/67.

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قوله تعالى:

البقرة  2:4

وَ الَّذِينَ يُؤْمِنُونَ بِمٰا أُنْزِلَ إِلَيْكَ وَ مٰا أُنْزِلَ مِنْ قَبْلِكَ وَ بِالْآخِرَةِ هُمْ يُوقِنُونَ

M. H. Shakir: And who believe in what has been revealed to you and what was revealed before you and they are sure of the hereafter.

99-/324 _1- قال عليّ بن إبراهيم:و قوله: وَ الَّذِينَ يُؤْمِنُونَ بِمٰا أُنْزِلَ إِلَيْكَ وَ مٰا أُنْزِلَ مِنْ قَبْلِكَ وَ بِالْآخِرَةِ هُمْ يُوقِنُونَ قال:بما أنزل من القرآن إليك،و بما أنزل على الأنبياء من قبلك من الكتب.

Translation: ‘Ali b. Ibrahim said: Regarding His saying, “And who believe in what has been revealed to you and what was revealed before you, and they are certain of the Hereafter,” he said: [They believe] in what of the Qur’an has been sent down to you, and in what of the scriptures has been sent down to the prophets before you.

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قوله تعالى:

البقرة 2:6

إِنَّ الَّذِينَ كَفَرُوا سَوٰاءٌ عَلَيْهِمْ أَ أَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لاٰ يُؤْمِنُونَ

M. H. Shakir: Surely those who disbelieve, it being alike to them whether you warn them, or do not warn them, will not believe.

99-/325 _2- مُحَمَّدُ بْنُ يَعْقُوبَ:عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ،عَنْ أَبِيهِ،عَنْ بَكْرِ بْنِ صَالِحٍ،عَنِ الْقَاسِمِ بْنِ يَزِيدَ،عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)،قَالَ: قُلْتُ لَهُ:أَخْبِرْنِي عَنْ وُجُوهِ الْكُفْرِ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ؟قَالَ: «الْكُفْرُ فِي كِتَابِ اللَّهِ عَلَى خَمْسَةِ أَوْجُهٍ:فَمِنْهَا كُفْرُ الْجُحُودِ،وَ الْجُحُودُ عَلَى وَجْهَيْنِ،وَ الْكُفْرُ بِتَرْكِ مَا أَمَرَ اللَّهُ،وَ كُفْرُ الْبَرَاءَةِ،وَ كُفْرُ النِّعَمِ. فَأَمَّا كُفْرُ الْجُحُودِ،فَهُوَ الْجُحُودُ بِالرُّبُوبِيَّةِ،وَ هُوَ قَوْلُ مَنْ يَقُولُ:لاَ رَبَّ وَ لاَ جَنَّةَ وَ لاَ نَارَ،وَ هُوَ قَوْلُ صِنْفَيْنِ مِنَ الزَّنَادِقَةِ يُقَالُ لَهُمُ:اَلدَّهْرِيَّةُ،وَ هُمُ الَّذِينَ يَقُولُونَ: وَ مٰا يُهْلِكُنٰا إِلاَّ الدَّهْرُ وَ هُوَ دِينٌ وَضَعُوهُ لِأَنْفُسِهِمْ بِالاِسْتِحْسَانِ عَلَى غَيْرِ تَثَبُّتٍ مِنْهُمْ،وَ لاَ تَحْقِيقٍ لِشَيْءٍ مِمَّا يَقُولُونَ،قَالَ اللَّهُ عَزَّ وَ جَلَّ: إِنْ هُمْ إِلاّٰ يَظُنُّونَ إِنَّ ذَلِكَ كَمَا يَقُولُونَ،وَ قَالَ: إِنَّ الَّذِينَ كَفَرُوا سَوٰاءٌ عَلَيْهِمْ أَ أَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لاٰ يُؤْمِنُونَ يَعْنِي بِتَوْحِيدِ اللَّهِ تَعَالَى،فَهَذَا أَحَدُ وُجُوهِ الْكُفْرِ. وَ أَمَّا الْوَجْهُ الْآخَرُ مِنَ الْجُحُودِ عَلَى مَعْرِفَةٍ،وَ هُوَ أَنْ يَجْحَدَ الْجَاحِدُ وَ هُوَ يَعْلَمُ أَنَّهُ حَقٌّ،قَدِ اسْتَقَرَّ عِنْدَهُ،

Translation: Muhammad b. Ya‘qub: from ‘Ali b. Ibrahim, from his father, from Bakr b. Salih, from al-Qasim b. Yazid, from Abu ‘Amr al-Zubayri, from Abu ‘Abdillah (peace be upon him). He said: I said to him: Inform me about the modes of disbelief in the Book of Allah, Mighty and Majestic. He said: “Disbelief in the Book of Allah is of five modes: among them is the disbelief of denial—and denial is of two modes; and disbelief by abandoning what Allah has commanded; and disbelief of disavowal; and disbelief of favors. As for the disbelief of denial, it is denial of Lordship; it is the statement of one who says: ‘There is no Lord, nor Paradise, nor Hell.’ This is the saying of two types of heretics called the Dahriyyah, those who say: ‘And naught destroys us but time’ (al-Jathiyah 45:24, Shakir). It is a creed they devised for themselves by mere approval, without any firmness from them nor verification of anything they say. Allah, Mighty and Majestic, said: ‘They have no knowledge of that; they only conjecture’ (al-Jathiyah 45:24, Shakir)—that it is as they say. And He said: ‘Surely those who disbelieve, it being alike to them whether you warn them, or do not warn them, will not believe’—meaning, in the oneness of Allah Most High. This is one of the modes of disbelief. As for the other mode of denial upon knowledge: it is that the denier denies while he knows that it is true and established with him, …”

_1) -تفسير القمّيّ 1:32.

Tafsīr al-Qummī 1:32.

_2) -الكافي 2:1/287.

al-Kāfī 2:1/287.

[1] الجاثية 45:24.

[2] الجاثية 45:24.

[3] كذا،و لعلّ الصواب:و أمّا الوجه الآخر من الجحود فهو الجحود على معرفة.أنظر مرآة العقول 11:126.