S 2 A 124
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وَ رَوَاهُ أَسْبَاطٌ الزُّطِّيُّ،قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ):قَوْلَ اللَّهِ:«لاَ يَقْبَلُ اللَّهُ مِنْهُ صَرْفاً وَ لاَ عَدْلاً»؟ قَالَ:«الصَّرْفُ:اَلنَّافِلَةُ،وَ الْعَدْلُ:اَلْفَرِيضَةُ».
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Asbāt al-Zuṭṭī narrated: I said to Abū ‘Abd Allāh (peace be upon him), “The saying of God: ‘Allah will not accept from him any ransom nor any compensation’?” He said: “al-Sarf means the supererogatory act (nāfila), and al-‘Adl means the obligatory act (farīḍa).”
قوله تعالى:
وَ إِذِ ابْتَلىٰ إِبْرٰاهِيمَ رَبُّهُ بِكَلِمٰاتٍ فَأَتَمَّهُنَّ قٰالَ إِنِّي جٰاعِلُكَ لِلنّٰاسِ إِمٰاماً قٰالَ وَ مِنْ ذُرِّيَّتِي قٰالَ لاٰ يَنٰالُ عَهْدِي الظّٰالِمِينَ [124]
Qur’an 2:124 (M. H. Shakir): And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He.
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مُحَمَّدُ بْنُ عَلِيِّ بْنِ بَابَوَيْهِ:قَالَ:حَدَّثَنَا عَلِيُّ بْنُ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِمْرَانَ الدَّقَّاقُ [1](رَضِيَ اللَّهُ عَنْهُ)، قَالَ:حَدَّثَنَا حَمْزَةُ بْنُ الْقَاسِمِ الْعَلَوِيُّ الْعَبَّاسِيُّ،قَالَ:حَدَّثَنَا جَعْفَرُ بْنُ مُحَمَّدِ بْنِ مَالِكٍ الْكُوفِيُّ الْفَزَارِيُّ،قَالَ:حَدَّثَنَا مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ زَيْدٍ الزَّيَّاتُ،قَالَ:حَدَّثَنَا مُحَمَّدُ بْنُ زِيَادٍ الْأَزْدِيُّ،عَنِ الْمُفَضَّلِ بْنِ عُمَرَ،عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ(عَلَيْهِ السَّلاَمُ)،قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ: وَ إِذِ ابْتَلىٰ إِبْرٰاهِيمَ رَبُّهُ بِكَلِمٰاتٍ مَا هَذِهِ الْكَلِمَاتُ؟ قَالَ:«هِيَ الْكَلِمَاتُ الَّتِي تَلَقَّاهَا آدَمُ مِنْ رَبِّهِ فَتَابَ عَلَيْهِ،وَ هُوَ أَنَّهُ قَالَ:يَا رَبِّ،أَسْأَلُكَ بِحَقِّ مُحَمَّدٍ وَ عَلِيٍّ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ إِلاَّ تُبْتَ عَلَيَّ؛فَتَابَ اللَّهُ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ».
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Muhammad b. ‘Alī b. Bābawayh said: ‘Alī b. Aḥmad b. Muḥammad b. ‘Imrān al-Daqqāq (may Allah be pleased with him) narrated to us, who said: Ḥamza b. al-Qāsim al-‘Alawī al-‘Abbāsī narrated to us, who said: Ja‘far b. Muḥammad b. Mālik al-Kūfī al-Fazārī narrated to us, who said: Muḥammad b. al-Ḥusayn b. Zayd al-Zayyāt narrated to us, who said: Muḥammad b. Ziyād al-Azdī, from al-Mufaḍḍal b. ‘Umar, from al-Ṣādiq Ja‘far b. Muḥammad (peace be upon him), who said: I asked him about the saying of Allah, Mighty and Majestic: “And when his Lord tried Ibrahim with certain words” — what are these words? He said: “They are the words which Adam received from his Lord so He turned to him mercifully; namely that he said: O Lord, I ask You by the right of Muhammad, ‘Alī, Fāṭima, al-Ḥasan, and al-Ḥusayn, that You accept my repentance.” So Allah accepted his repentance; surely He is the Oft-Returning (to mercy), the Most Merciful.
فَقُلْتُ لَهُ:يَا ابْنَ رَسُولِ اللَّهِ،فَمَا يَعْنِي عَزَّ وَ جَلَّ بِقَوْلِهِ: فَأَتَمَّهُنَّ ؟ قَالَ:«يَعْنِي فَأَتَمَّهُنَّ إِلَى الْقَائِمِ(عَلَيْهِ السَّلاَمُ)اثْنَيْ عَشَرَ إِمَاماً،تِسْعَةٌ مِنْ وُلْدِ الْحُسَيْنِ(عَلَيْهِ السَّلاَمُ)».
English: I said to him: O son of the Messenger of Allah, what does He, Mighty and Majestic, mean by His saying, “so he fulfilled them”? He said: “It means: he fulfilled them up to the al-Qā’im (peace be upon him) — twelve Imams, nine of them from the progeny of al-Ḥusayn (peace be upon him).”
قَالَ الْمُفَضَّلُ:فَقُلْتُ لَهُ:يَا ابْنَ رَسُولِ اللَّهِ،فَأَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ: وَ جَعَلَهٰا كَلِمَةً بٰاقِيَةً فِي عَقِبِهِ [2]؟ قَالَ:«يَعْنِي بِذَلِكَ الْإِمَامَةَ،جَعَلَهَا اللَّهُ فِي عَقِبِ الْحُسَيْنِ إِلَى يَوْمِ الْقِيَامَةِ».
Qur’an 43:28 (M. H. Shakir): And he made it a word to continue in his posterity that they may return. English (hadith continuation): al-Mufaḍḍal said: I said to him: O son of the Messenger of Allah, inform me about the saying of Allah, Mighty and Majestic: “And he made it a word to continue in his posterity.” He said: “It means the Imamate; Allah placed it in the progeny of al-Ḥusayn until the Day of Resurrection.”
قَالَ:فَقُلْتُ لَهُ:يَا ابْنَ رَسُولِ اللَّهِ،فَكَيْفَ صَارَتِ الْإِمَامَةُ فِي وُلْدِ الْحُسَيْنِ دُونَ وُلْدِ الْحَسَنِ،وَ هُمَا جَمِيعاً وَلَدَا رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)وَ سِبْطَاهُ،وَ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ؟ فَقَالَ(عَلَيْهِ السَّلاَمُ):«إِنَّ مُوسَى وَ هَارُونَ كَانَا نَبِيَّيْنِ مُرْسَلَيْنِ أَخَوَيْنِ،فَجَعَلَ اللَّهُ النُّبُوَّةَ فِي صُلْبِ هَارُونَ دُونَ صُلْبِ مُوسَى،وَ لَمْ يَكُنْ لِأَحَدٍ أَنْ يَقُولَ:لِمَ فَعَلَ اللَّهُ ذَلِكَ؟وَ إِنَّ الْإِمَامَةَ خِلاَفَةُ اللَّهِ عَزَّ وَ جَلَّ،لَيْسَ لِأَحَدٍ أَنْ يَقُولَ:لِمَ جَعَلَهَا اللَّهُ فِي صُلْبِ الْحُسَيْنِ دُونَ صُلْبِ الْحَسَنِ؟لِأَنَّ اللَّهَ هُوَ الْحَكِيمُ فِي أَفْعَالِهِ لاٰ يُسْئَلُ عَمّٰا يَفْعَلُ وَ هُمْ يُسْئَلُونَ [1] ».
English: I said to him: O son of the Messenger of Allah, then how did the Imamate come to be in the offspring of al-Ḥusayn rather than in the offspring of al-Ḥasan, while both are the sons of the Messenger of Allah (may Allah bless him and his family), his two grandsons, and the masters of the youth of Paradise? He (peace be upon him) said: “Mūsā and Hārūn were two sent prophets and brothers, yet Allah placed prophethood in the loins of Hārūn rather than the loins of Mūsā; and none has the right to say, ‘Why did Allah do that?’ The Imamate is the vicegerency of Allah, Mighty and Majestic; none has the right to say, ‘Why did Allah place it in the loins of al-Ḥusayn rather than the loins of al-Ḥasan?’ For Allah is the All-Wise in His acts: ‘He cannot be questioned concerning what He does and they shall be questioned’ [Qur’an 21:23, M. H. Shakir].”
وَ لِقَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى [2]: وَ إِذِ ابْتَلىٰ إِبْرٰاهِيمَ رَبُّهُ بِكَلِمٰاتٍ فَأَتَمَّهُنَّ وَجْهٌ آخَرُ،وَ مَا ذَكَرْنَاهُ أَصْلُهُ.
English: And for the saying of Allah, Blessed and Exalted [Qur’an 2:124], there is another aspect; what we have mentioned is its foundation.
وَ الاِبْتِلاَءُ عَلَى ضَرْبَيْنِ:أَحَدُهُمَا مُسْتَحِيلٌ [3] عَلَى اللَّهِ تَعَالَى ذِكْرُهُ،وَ الْآخَرُ جَائِزٌ.
English: Trial (ibtilā’) is of two kinds: one is impossible in relation to Allah, exalted is His mention, and the other is possible.
فَأَمَّا مَا يَسْتَحِيلُ:فَهُوَ أَنْ يَخْتَبِرَهُ لِيُعْلَمُ مَا تَكْشِفُ الْأَيَّامُ عَنْهُ،وَ هَذَا مَا لاَ يَصْلُحُ [4] لِأَنَّهُ عَزَّ وَ جَلَّ عَلاَّمُ الْغُيُوبِ.
English: As for what is impossible, it is that He should test in order to come to know what time will reveal; this does not befit Him, for He, Mighty and Majestic, is the Knower of the unseen.
وَ الضَّرْبُ الْآخَرُ مِنَ الاِبْتِلاَءِ:أَنْ يَبْتَلِيَهُ حَتَّى يَصْبِرَ فِيمَا يَبْتَلِيهِ بِهِ،فَيَكُونَ مَا يُعْطِيهِ مِنَ الْعَطَاءِ عَلَى سَبِيلِ الاِسْتِحْقَاقِ،وَ لِيَنْظُرَ إِلَيْهِ النَّاظِرُ فَيَقْتَدِيَ بِهِ،فَيُعْلَمُ مِنْ حِكْمَةِ اللَّهِ تَعَالَى أَنَّهُ لَمْ يَكْمُلْ [5] أَسْبَابُ الْإِمَامَةِ إِلاَّ إِلَى الْكَافِي الْمُسْتَقِلِّ،الَّذِي كَشَفَتِ الْأَيَّامُ عَنْهُ بِخَيْرٍ [6].
English: The other kind of trial is that He tests him so that he is patient in what He tests him with, thereby making what He grants him a deserved bestowal, and so that observers may look to him and take him as an example. From Allah’s wisdom it is known that the causes of Imamate are perfected only in one who is sufficient in himself and independent, about whom time reveals only good.
فَأَمَّا الْكَلِمَاتُ،فَمِنْهَا مَا ذَكَرْنَاهُ،وَ مِنْهَا:
English: As for the “words,” some are what we have mentioned, and among them are:
الْيَقِينُ،وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ: وَ كَذٰلِكَ نُرِي إِبْرٰاهِيمَ مَلَكُوتَ السَّمٰاوٰاتِ وَ الْأَرْضِ وَ لِيَكُونَ مِنَ الْمُوقِنِينَ [7].
Qur’an 6:75 (M. H. Shakir): And thus did We show Ibrahim the kingdom of the heavens and the earth and that he might be of those who are sure.
وَ مِنْهَا:اَلْمَعْرِفَةُ بِقِدَمِ بَارِئِهِ،وَ تَوْحِيدِهِ وَ تَنْزِيهِهِ مِنَ التَّشْبِيهِ:حِينَ نَظَرَ إِلَى الْكَوَاكِبِ وَ الْقَمَرِ وَ الشَّمْسِ،وَ اسْتَدَلَّ بِأُفُولِ كُلِّ وَاحِدٍ مِنْهَا عَلَى حُدُوثِهِ،وَ بِحُدُوثِهِ عَلَى مُحْدِثِهِ.
English: And among them is knowledge of the pre-eternity of his Creator, His oneness, and His transcendence above anthropomorphism, when he looked at the stars, the moon, and the sun, and inferred from the setting of each their createdness, and from their createdness the existence of their Creator.
ثُمَّ عَلَّمَهُ(عَلَيْهِ السَّلاَمُ)بِأَنَّ الْحُكْمَ بِالنُّجُومِ خَطَأٌ:فِي قَوْلِهِ عَزَّ وَ جَلَّ: فَنَظَرَ نَظْرَةً فِي النُّجُومِ* فَقٰالَ إِنِّي سَقِيمٌ [8]
Qur’an 37:88-89 (M. H. Shakir): Then he looked at the stars, Then he said: Surely I am sick. English (comment): He taught him that judging by the stars is an error, as in His saying: “He looked a look at the stars. Then he said: Surely I am sick.”
وَ إِنَّمَا قَيَّدَهُ اللَّهُ سُبْحَانَهُ بِالنَّظْرَةِ الْوَاحِدَةِ،لِأَنَّ النَّظْرَةَ الْوَاحِدَةَ لاَ تُوجِبُ الْخَطَأَ إِلاَّ بَعْدَ النَّظْرَةِ الثَّانِيَةِ، بِدَلاَلَةِ قَوْلِ النَّبِيِّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)لَمَّا قَالَ لِأَمِيرِ الْمُؤْمِنِينَ(عَلَيْهِ السَّلاَمُ):«يَا عَلِيُّ أَوَّلُ النَّظْرَةِ لَكَ،وَ الثَّانِيَةُ عَلَيْكَ لاَ لَكَ».
English: And Allah, glorified be He, restricted it to a single glance, for a single glance does not entail error, only the second glance does—this is indicated by the Prophet’s saying (may Allah bless him and his family) to the Commander of the Faithful (peace be upon him): “O ‘Alī, the first glance is for you, and the second is against you, not for you.”
وَ مِنْهَا:اَلشَّجَاعَةُ:وَ قَدْ كَشَفَتِ الْأَيَّامُ عَنْهُ،بِدَلاَلَةِ قَوْلِهِ عَزَّ وَ جَلَّ: إِذْ قٰالَ لِأَبِيهِ وَ قَوْمِهِ مٰا هٰذِهِ التَّمٰاثِيلُ الَّتِي أَنْتُمْ لَهٰا عٰاكِفُونَ* ... فَجَعَلَهُمْ جُذٰاذاً إِلاّٰ كَبِيراً لَهُمْ لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ [9]
Qur’an 21:52-58 (M. H. Shakir): When he said to his father and his people: What are these images to whose worship you cleave? They said: We found our fathers worshipping them. He said: Certainly you have been, you and your fathers, in manifest error. They said: Have you brought to us the truth, or are you one of the triflers? He said: Nay! your Lord is the Lord of the heavens and the earth, Who brought them into existence, and I am of those who bear witness to this. And, by Allah! I will certainly do something against your idols after you go away, turning back. So he broke them into pieces, except the chief of them, that haply they may return to it. English (comment): The one man’s resistance to thousands of Allah’s enemies is the perfection of courage.
ثُمَّ الْحِلْمُ:مُضَمَّنٌ مَعْنَاهُ فِي قَوْلِهِ عَزَّ وَ جَلَّ: إِنَّ إِبْرٰاهِيمَ لَحَلِيمٌ أَوّٰاهٌ مُنِيبٌ [1].
Qur’an 11:75 (M. H. Shakir): Most surely Ibrahim was forbearing, tender-hearted, oft-returning (to Allah).
ثُمَّ السَّخَاءُ:وَ بَيَانُهُ فِي حَدِيثِ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ.
English: Then generosity — its elucidation is in the narrative of Ibrahim’s honored guests.
ثُمَّ الْعُزْلَةُ عَنْ أَهْلِ الْبَيْتِ وَ الْعَشِيرَةِ:مُضَمَّنٌ مَعْنَاهُ فِي قَوْلِهِ: وَ أَعْتَزِلُكُمْ وَ مٰا تَدْعُونَ مِنْ دُونِ اللّٰهِ [2]
Qur’an 19:48 (M. H. Shakir): And I will withdraw from you and what you call on besides Allah. English (comment): This implies seclusion from household and clan.
وَ الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ: ... يٰا أَبَتِ لِمَ تَعْبُدُ مٰا لاٰ يَسْمَعُ وَ لاٰ يُبْصِرُ ... [3]
Qur’an 19:42-45 (M. H. Shakir): When he said to his father: O my father! why do you worship what neither hears nor sees, nor does it avail you in the least: O my father! truly the knowledge has come to me which has not come to you, therefore follow me; I will guide you on a right path. O my father! do not serve the Shaitan, surely the Shaitan is disobedient to the Beneficent God: O my father! surely I fear lest a punishment from the Beneficent God should afflict you so that you should be a friend of the Shaitan.
وَ دَفْعُ السَّيِّئَةِ بِالْحَسَنَةِ: ... أَ رٰاغِبٌ أَنْتَ عَنْ آلِهَتِي ... سَلاٰمٌ عَلَيْكَ ... [4]
Qur’an 19:46-47 (M. H. Shakir): He said: Do you dislike my gods, O Ibrahim? If you do not desist I will certainly revile you, and leave me for a time. He said: Peace be on you, I will pray to my Lord to forgive you; surely He is ever Affectionate to me.
وَ التَّوَكُّلُ: ... اَلَّذِي خَلَقَنِي فَهُوَ يَهْدِينِ ... [5]
Qur’an 26:78-82 (M. H. Shakir): Who created me, then He has shown me the right way: And He Who gives me to eat and gives me to drink: And when I am sick, then He restores me to health: And He Who will cause me to die, then give me life: And Who, I hope, will forgive me my mistakes on the day of judgment.
ثُمَّ الْحُكْمُ وَ الاِنْتِمَاءُ إِلَى الصَّالِحِينَ: ... رَبِّ هَبْ لِي حُكْماً وَ أَلْحِقْنِي بِالصّٰالِحِينَ [6]
Qur’an 26:83 (M. H. Shakir): My Lord! grant me wisdom, and join me with the good.
... وَ اجْعَلْ لِي لِسٰانَ صِدْقٍ فِي الْآخِرِينَ [7]
Qur’an 26:84 (M. H. Shakir): And ordain for me a goodly mention among posterity. English (comment): He intended this community of excellence; Allah answered and made for him and for other prophets a tongue of truth among those who came later, namely ‘Alī b. Abī Ṭālib (peace be upon him): وَ جَعَلْنٰا لَهُمْ لِسٰانَ صِدْقٍ عَلِيًّا [8]
Qur’an 19:50 (M. H. Shakir): And We granted them of Our mercy, and We left (behind them) a truthful mention of eminence for them.
وَ الْمِحْنَةُ فِي النَّفْسِ:حِينَ جُعِلَ فِي الْمَنْجَنِيقِ وَ قُذِفَ بِهِ فِي النَّارِ.
English: And the trial concerning his own person: when he was placed in the catapult and hurled into the fire.
ثُمَّ الْمِحْنَةُ فِي الْوَلَدِ:حِينَ أُمِرَ بِذَبْحِ وَلَدِهِ إِسْمَاعِيلَ.
English: Then the trial regarding his son: when he was commanded to sacrifice his son Ismā‘īl.
ثُمَّ الْمِحْنَةُ بِالْأَهْلِ:حِينَ خَلَصَ اللَّهُ عَزَّ وَ جَلَّ حُرْمَتَهُ مِنْ عَرَارَةِ [9] الْقِبْطِيِّ،فِي الْخَبَرِ الْمَذْكُورِ فِي الْقِصَّةِ.
English: Then the trial regarding his household: when Allah, Mighty and Majestic, safeguarded his honor from ‘Arārah the Copt, as mentioned in the reported story.
ثُمَّ الصَّبْرُ عَلَى سُوءِ خُلُقِ سَارَةَ.
English: Then patience with the ill-temper of Sārah.
ثُمَّ اسْتِقْصَارُ النَّفْسِ فِي الطَّاعَةِ:فِي قَوْلِهِ: وَ لاٰ تُخْزِنِي يَوْمَ يُبْعَثُونَ [1].
Qur’an 26:87 (M. H. Shakir): And disgrace me not on the day when they are raised.
ثُمَّ النَّزَاهَةُ:فِي قَوْلِهِ عَزَّ وَ جَلَّ: مٰا كٰانَ إِبْرٰاهِيمُ يَهُودِيًّا وَ لاٰ نَصْرٰانِيًّا وَ لٰكِنْ كٰانَ حَنِيفاً مُسْلِماً وَ مٰا كٰانَ مِنَ الْمُشْرِكِينَ [2].
Qur’an 3:67 (M. H. Shakir): Ibrahim was not a Jew nor a Christian but he was (an) upright (man), a Muslim, and he was not one of the polytheists.
ثُمَّ الْجَمْعُ لِأَشْرَاطِ الطَّاعَاتِ [3]: ... إِنَّ صَلاٰتِي وَ نُسُكِي وَ مَحْيٰايَ وَ مَمٰاتِي لِلّٰهِ رَبِّ الْعٰالَمِينَ* لاٰ شَرِيكَ لَهُ ... [4]
Qur’an 6:162-163 (M. H. Shakir): Say: Surely my prayer and my sacrifice and my life and my death are (all) for Allah, the Lord of the worlds; No associate has He; and this am I commanded, and I am the first of those who submit.
ثُمَّ اسْتِجَابَةُ اللَّهِ دَعْوَتَهُ:حِينَ قَالَ: رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتىٰ [6]
... أَ وَ لَمْ تُؤْمِنْ قٰالَ بَلىٰ [7]
Qur’an 2:260 (M. H. Shakir): And when Ibrahim said: My Lord! show me how Thou givest life to the dead, He said: Do you not believe? He said: Yes, but that my heart may be at ease. English (comment): The verse is mutashābih; he asked about the modality, and the modality is an act of Allah. When the knower does not know it, no defect attaches to him nor is his tawḥīd diminished. “Do you not believe?” — this is a general condition; whenever any of them is asked thus, he should answer as Ibrahim did. When Allah said to the souls of the children of Adam:
أَ لَسْتُ بِرَبِّكُمْ قٰالُوا بَلىٰ [8]
Qur’an 7:172 (M. H. Shakir): And when your Lord brought forth from the children of Adam, from their backs, their descendants, and made them bear witness against their own souls: Am I not your Lord? They said: Yes! We bear witness. English (comment): The first to say “Yes” was Muhammad (may Allah bless him and his family), and by preceding to “Yes” he became the master of the first and the last and the best of prophets and messengers. Whoever does not answer this question with Ibrahim’s answer has turned away from his creed:
وَ مَنْ يَرْغَبُ عَنْ مِلَّةِ إِبْرٰاهِيمَ إِلاّٰ مَنْ سَفِهَ نَفْسَهُ [9]
Qur’an 2:130 (M. H. Shakir): And who forsakes the religion of Ibrahim but he who makes himself a fool.
ثُمَّ اصْطِفَاءُ اللَّهِ عَزَّ وَ جَلَّ إِيَّاهُ فِي الدُّنْيَا ...: وَ لَقَدِ اصْطَفَيْنٰاهُ فِي الدُّنْيٰا وَ إِنَّهُ فِي الْآخِرَةِ لَمِنَ الصّٰالِحِينَ [10]
... إِذْ قٰالَ لَهُ رَبُّهُ أَسْلِمْ قٰالَ أَسْلَمْتُ لِرَبِّ الْعٰالَمِينَ [11].
Qur’an 2:130 (M. H. Shakir): And certainly We chose him in this world, and in the hereafter he is most surely among the righteous. Qur’an 2:131 (M. H. Shakir): When his Lord said to him, Be a Muslim, he said: I submit myself to the Lord of the worlds. English (comment): The righteous are the Prophet and the Imams (peace be upon them), who receive Allah’s commands and prohibitions, seeking righteousness from Him and avoiding opinion and analogy in His religion.
ثُمَّ اقْتِدَاءٌ ...: وَ وَصّٰى بِهٰا إِبْرٰاهِيمُ بَنِيهِ ... [1]؛
ثُمَّ أَوْحَيْنٰا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرٰاهِيمَ ... [2]؛
مِلَّةَ أَبِيكُمْ إِبْرٰاهِيمَ هُوَ سَمّٰاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ [3].
Qur’an 2:132 (M. H. Shakir): And the same did Ibrahim enjoin on his sons, and (so did) Ya’qub: O my sons! surely Allah has chosen for you (this) faith, therefore die not unless you are Muslims. Qur’an 16:123 (M. H. Shakir): Then We revealed to you: Follow the faith of Ibrahim, the upright one, and he was not one of the polytheists. Qur’an 22:78 (M. H. Shakir): ... the faith of your father Ibrahim; He named you Muslims before and in this, that the Messenger may be a bearer of witness to you, and you may be bearers of witness to the people...
وَ أَشْرَاطُ كَلِمَاتِ الْإِمَامِ مَأْخُوذَةٌ ...
English: The conditions contained in the Imam’s “words” are taken from his side, comprising what the community needs for the interests of this world and the next.
وَ قَوْلُ إِبْرَاهِيمَ(عَلَيْهِ السَّلاَمُ): وَ مِنْ ذُرِّيَّتِي ...
English: Ibrahim’s saying “and of my offspring” uses the particle of partiality (min) to indicate that among the offspring are those who deserve Imamate and those who do not. It is impossible that Ibrahim would ask for Imamate for an unbeliever or for a Muslim who is not infallible. Thus, the partiality applies to the elite among the believers, becoming ever more specific up to the infallible, who is the most specific of the elite. If there were an even higher form of specification to describe the Imam, it would have been mentioned.
وَ قَدْ سَمَّى اللَّهُ عَزَّ وَ جَلَّ عِيسَى ... ثُمَّ أَوْحَيْنٰا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرٰاهِيمَ حَنِيفاً [6]
... وَ مَنْ يَرْغَبُ عَنْ مِلَّةِ إِبْرٰاهِيمَ ...
Qur’an 16:123 (M. H. Shakir): Then We revealed to you: Follow the faith of Ibrahim, the upright one, and he was not one of the polytheists. English (comment): When it was established that a daughter’s son counts as progeny, and Ibrahim prayed for Imamate for his progeny, it became incumbent on Muhammad (may Allah bless him and his family) to emulate him by placing Imamate in the infallible ones from his own progeny, exactly as revealed. To contravene that would enter under: “And who forsakes the religion of Ibrahim but he who makes himself a fool.” Far exalted is Allah’s Prophet above that.
قَالَ اللَّهُ عَزَّ وَ جَلَّ: إِنَّ أَوْلَى النّٰاسِ بِإِبْرٰاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَ هٰذَا النَّبِيُّ وَ الَّذِينَ آمَنُوا [7]
Qur’an 3:68 (M. H. Shakir): Most surely the nearest of people to Ibrahim are those who followed him and this Prophet and those who believe; and Allah is the guardian of the believers. English (comment): The Commander of the Faithful (peace be upon him) is the father of the Prophet’s progeny; he placed the Imamate in him and in his infallible progeny after him.
وَ قَوْلُهُ عَزَّ وَ جَلَّ: لاٰ يَنٰالُ عَهْدِي الظّٰالِمِينَ ... إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ [8] ...
Qur’an 31:13 (M. H. Shakir): ... most surely polytheism is a grievous iniquity. English (comment): Thus, Imamate does not suit anyone who ever worshipped an idol or associated anything with Allah, even for an instant, even if he accepted Islam thereafter; nor one who has committed any of the forbidden things, great or small, even if he repents. One upon whom a legal penalty applies does not execute a legal penalty. Therefore, the Imam must be infallible, and his infallibility is only known through Allah’s designation upon the tongue of His Prophet, for infallibility is not apparent in outward form like blackness or whiteness; it is hidden, known only by the All-Knower of the unseen.
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مُحَمَّدُ بْنُ يَعْقُوبَ:عَنْ مُحَمَّدِ بْنِ يَحْيَى،عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ،عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ،عَنْ هِشَامِ ابْنِ سَالِمٍ؛وَ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ،عَنْهُ،قَالَ:قَالَ أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ): «قَدْ كَانَ إِبْرَاهِيمُ نَبِيّاً وَ لَيْسَ بِإِمَامٍ حَتَّى قَالَ اللَّهُ لَهُ: إِنِّي جٰاعِلُكَ لِلنّٰاسِ إِمٰاماً قٰالَ وَ مِنْ ذُرِّيَّتِي فَقَالَ اللَّهُ: لاٰ يَنٰالُ عَهْدِي الظّٰالِمِينَ مَنْ عَبَدَ صَنَماً أَوْ وَثَناً لاَ يَكُونُ إِمَاماً».
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Muḥammad b. Ya‘qūb, from Muḥammad b. Yaḥyā, from Aḥmad b. Muḥammad, from Abū Yaḥyā al-Wāsiṭī, from Hishām b. Sālim, and Durust b. Abī Manṣūr, from him, said: Abū ‘Abd Allāh (peace be upon him) said: “Ibrahim was a prophet but not an Imam until Allah said to him: ‘Surely I will make you an Imam for mankind.’ He said: ‘And of my offspring?’ He said: ‘My covenant does not include the unjust.’ Whoever has worshiped an idol or an image will never be an Imam.”
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عَنْهُ:عَنْ مُحَمَّدِ بْنِ الْحَسَنِ،عَمَّنْ ذَكَرَهُ،عَنْ مُحَمَّدِ بْنِ خَالِدٍ،عَنْ مُحَمَّدِ بْنِ سِنَانٍ،عَنْ زَيْدٍ الشَّحَّامِ،قَالَ:سَمِعْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)يَقُولُ: «إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى اتَّخَذَ إِبْرَاهِيمَ(عَلَيْهِ السَّلاَمُ)عَبْداً قَبْلَ أَنْ يَتَّخِذَهُ نَبِيّاً،... فَلَمَّا جَمَعَ لَهُ الْأَشْيَاءَ قَالَ: إِنِّي جٰاعِلُكَ لِلنّٰاسِ إِمٰاماً ».
قَالَ:«فَمِنْ عِظَمِهَا ... لاَ يَكُونُ السَّفِيهُ إِمَامَ التَّقِيِّ».
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From him: from Muḥammad b. al-Ḥasan, from one he named, from Muḥammad b. Khālid, from Muḥammad b. Sinān, from Zayd al-Shahhām, who said: I heard Abū ‘Abd Allāh (peace be upon him) say: “Allah, Blessed and Exalted, took Ibrahim as a servant before taking him as a prophet; He took him as a prophet before taking him as a messenger; He took him as a messenger before taking him as a friend (khalīl); and He took him as a friend before taking him as an Imam. When He had gathered these for him, He said: ‘Surely I will make you an Imam for mankind.’” He said: “So great was it in Ibrahim’s sight that he said: ‘And of my offspring?’ He said: ‘My covenant does not include the unjust’ — a foolish person cannot be the Imam of a Godwary man.”
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... عَنْ جَابِرٍ،عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ)، ... «إِنَّ اللَّهَ اتَّخَذَ إِبْرَاهِيمَ(عَلَيْهِ السَّلاَمُ)،عَبْداً ... قٰالَ:يَا إِبْرَاهِيمُ إِنِّي جٰاعِلُكَ لِلنّٰاسِ إِمٰاماً ... قٰالَ:يَا رَبِّ وَ مِنْ ذُرِّيَّتِي ... لاٰ يَنٰالُ عَهْدِي الظّٰالِمِينَ ».
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... from Jābir, from Abū Ja‘far (peace be upon him): “Allah took Ibrahim as a servant ... then said: O Ibrahim, surely I will make you an Imam for mankind.” Because of its magnitude in Ibrahim’s eyes, he said: “O Lord, and of my offspring?” He said: “My covenant does not include the unjust.”
Qur’an 6:38 (M. H. Shakir): ... We have not neglected anything in the Book... Qur’an 5:3 (M. H. Shakir): ... This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion... English: ‘Abd al-‘Azīz b. Muslim reports:
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... قَالَ: كُنَّا فِي أَيَّامِ عَلِيِّ بْنِ مُوسَى الرِّضَا(عَلَيْهِ السَّلاَمُ) ... فَقَالَ:«يَا عَبْدَ الْعَزِيزِ،... أَمْرُ الْإِمَامَةِ مِنْ تَمَامِ الدِّينِ ... فَقَالَ عَزَّ وَ جَلَّ: مٰا فَرَّطْنٰا فِي الْكِتٰابِ مِنْ شَيْءٍ [1] ... اَلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ ... [2] ... فَقَالَ عَزَّ وَ جَلَّ: إِنِّي جٰاعِلُكَ لِلنّٰاسِ إِمٰاماً ... لاٰ يَنٰالُ عَهْدِي الظّٰالِمِينَ ...».
<<some Arabic missing>>
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We were in the days of ‘Alī b. Mūsā al-Riḍā (peace be upon him) in Marw... He said: “O ‘Abd al-‘Azīz, the people are ignorant and have been deceived about their religion. Allah did not take His Prophet (may Allah bless him and his family) until He completed the religion for him, and sent down the Qur’an containing the explanation of everything — clarifying the lawful and the unlawful, the limits and the rulings, and all that people need — completely. He said: ‘We have not neglected anything in the Book,’ and He revealed in the Farewell Pilgrimage, which was at the end of his life: ‘This day I have perfected for you your religion...’ The matter of Imamate is part of the completion of the religion. He did not depart until he had clarified for his community the completeness of their religion and made their path clear, setting up for them ‘Alī (peace be upon him) as a standard and an Imam, not leaving anything the community needs without clarifying it. Whoever claims that Allah did not perfect His religion has rejected Allah’s Book, and whoever rejects Allah’s Book is an unbeliever. Do they know the rank of the Imamate and its place in the community, such that their choice could apply to it? The Imamate is too lofty to be attained by intellects or opinions, or that they establish an Imam by their selection. Allah distinguished Ibrahim with Imamate after prophethood and friendship as a third rank and honor, saying: ‘Surely I will make you an Imam for mankind.’ The Friend (peace be upon him), delighted with it, said: ‘And of my offspring?’ Allah said: ‘My covenant does not include the unjust.’ This verse invalidated the Imamate of every unjust one until the Day of Resurrection, so it passed to the elect (peace be upon them).”
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... عَنْ صَفْوَانَ الْجَمَّالِ ...: وَ إِذِ ابْتَلىٰ إِبْرٰاهِيمَ ... فَأَتَمَّهُنَّ قَالَ:أَتَمَّهُنَّ بِمُحَمَّدٍ وَ عَلِيٍّ وَ الْأَئِمَّةِ ... ذُرِّيَّةً بَعْضُهٰا مِنْ بَعْضٍ ... [5]، ثُمَّ ... لاٰ يَنٰالُ عَهْدِي الظّٰالِمِينَ ... وَ مَنْ يَرْغَبُ عَنْ مِلَّةِ إِبْرٰاهِيمَ ... [7] ... رَبِّ اجْعَلْ هٰذٰا بَلَداً آمِناً ... [8]
Qur’an 3:34 (M. H. Shakir): Offspring one of the other; and Allah is Hearing, Knowing. Qur’an 2:130 (M. H. Shakir): And who forsakes the religion of Ibrahim but he who makes himself a fool; and certainly We chose him in this world, and in the hereafter he is most surely among the righteous. Qur’an 2:126 (M. H. Shakir): And when Ibrahim said: My Lord, make this a secure city and provide its people with fruits, such of them as believe in Allah and the last day... English: Safwān al-Jammāl narrates that the completion of the “words” was by Muhammad and ‘Alī and the Imams from ‘Alī’s progeny. He prayed for the promised favor for them and for hastening their victory.
... فَلَمَّا قَالَ اللَّهُ: وَ مَنْ كَفَرَ فَأُمَتِّعُهُ قَلِيلاً ... [1]
Qur’an 2:126 (M. H. Shakir): ... and whoever disbelieves, I will grant him a little enjoyment, then I will drive him to the chastisement of the fire; and it is an evil destination. English (comment): He was informed that those granted enjoyment were those who disbelieved in His signs.
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... عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) ،فِي قَوْلِ اللَّهِ: لاٰ يَنٰالُ عَهْدِي الظّٰالِمِينَ ،أَيْ لاَ يَكُونُ إِمَاماً ظَالِماً.
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... from Abū Ja‘far (peace be upon him), regarding “My covenant does not include the unjust”: that is, a wrongdoer cannot be an Imam.
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... عَنْ هِشَامِ بْنِ الْحَكَمِ ...: إِنِّي جٰاعِلُكَ لِلنّٰاسِ إِمٰاماً . قَالَ:«لَوْ عَلِمَ اللَّهُ أَنَّ اسْماً أَفْضَلُ مِنْهُ لَسَمَّانَا بِهِ».
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... from Hishām b. al-Ḥakam ... about “Surely I will make you an Imam for mankind.” He said: “If Allah knew of a name better than it, He would have named us by it.”
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... «... لَقَدْ كَانَ إِبْرَاهِيمُ(عَلَيْهِ السَّلاَمُ) دَهْراً يَنْزِلُ عَلَيْهِ الْوَحْيُ ... حَتَّى ... قَالَ: إِنِّي جٰاعِلُكَ لِلنّٰاسِ إِمٰاماً ... لاٰ يَنٰالُ عَهْدِي الظّٰالِمِينَ». ... «إِنَّمَا هُوَ فِي ذُرِّيَّتِي لاَ يَكُونُ فِي غَيْرِهِمْ».
<<some Arabic missing>>
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Abū ‘Abd Allāh (peace be upon him) said: “Ibrahim (peace be upon him) for a long time received revelation and command without being one whose obedience is made obligatory, until Allah willed to honor and exalt him and said: ‘Surely I will make you an Imam for mankind.’ Ibrahim recognized the virtue in it and said: ‘And of my offspring,’ i.e., place that in my progeny. Allah, Mighty and Majestic, said: ‘My covenant does not include the unjust.’” He said: “Indeed it is in my progeny; it will not be in others.”
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... «إِنَّ اللَّهَ اتَّخَذَ إِبْرَاهِيمَ عَبْداً ... ثُمَّ قَالَ: إِنِّي جٰاعِلُكَ لِلنّٰاسِ إِمٰاماً ». ... «لاَ يَكُونُ السَّفِيهُ إِمَامَ التَّقِيِّ».
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... “Allah took Ibrahim as a servant ... then said: ‘Surely I will make you an Imam for mankind.’” ... “The foolish cannot be the Imam of the Godwary.”
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... «أَنَا دَعْوَةُ أَبِي إِبْرَاهِيمَ». ... «إِنِّي جٰاعِلُكَ لِلنّٰاسِ إِمٰاماً ... لاَ أُعْطِيكَ عَهْداً لِظَالِمٍ ... مَنْ سَجَدَ لِصَنَمٍ ... لاَ أَجْعَلُهُ إِمَاماً ...» ... «وَ اجْنُبْنِي وَ بَنِيَّ أَنْ نَعْبُدَ الْأَصْنٰامَ* رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيراً مِنَ النّٰاسِ [4]». ... «فَانْتَهَتِ الدَّعْوَةُ إِلَيَّ وَ إِلَى أَخِي عَلِيٍّ ... فَاتَّخَذَنِيَ اللَّهُ نَبِيّاً وَ عَلِيّاً وَصِيّاً».
<<some Arabic missing>>
Qur’an 14:35-36 (M. H. Shakir): And when Ibrahim said: My Lord! make this city secure, and save me and my sons from worshipping idols: My Lord! surely they have led many men astray... English: The Prophet (may Allah bless him and his family) said: “I am the supplication of my father Ibrahim.” He explained that Allah promised not to grant Imamate to any wrongdoer from his progeny — whoever prostrated to an idol. The supplication culminated in him and his brother ‘Alī; none of them ever prostrated to an idol, so Allah made him a Prophet and ‘Alī a legatee.
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... «أَنَا دَعْوَةُ أَبِي إِبْرَاهِيمَ(عَلَيْهِ السَّلاَمُ)» ... «فَانْتَهَتِ الدَّعْوَةُ إِلَيَّ وَ إِلَى عَلِيٍّ(عَلَيْهِ السَّلاَمُ) ... فَاتَّخَذَنِيَ اللَّهُ نَبِيّاً وَ اتَّخَذَ عَلِيّاً وَصِيّاً».
<<some Arabic missing>>
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From the path of the opponents (Ahl al-Sunnah): al-Shāfi‘ī Ibn al-Maghāzilī narrates in al-Manāqib up to Ibn Mas‘ūd that the Messenger of Allah (may Allah bless him and his family) said: “I am the supplication of my father Ibrahim,” and he continued as in the previous report, concluding: “The supplication ended with me and with ‘Alī (peace be upon him); neither of us ever prostrated to an idol. Allah made me a Prophet and made ‘Alī a legatee.”
قوله تعالى:
وَ إِذْ جَعَلْنَا الْبَيْتَ مَثٰابَةً لِلنّٰاسِ وَ أَمْناً وَ اتَّخِذُوا مِنْ مَقٰامِ إِبْرٰاهِيمَ مُصَلًّى [125]
Qur’an 2:125 (M. H. Shakir): And when We made the House a resort for men and a (place of) security, and: Appoint for yourselves a place of prayer on the standing-place of Ibrahim. And We enjoined Ibrahim and Ismail saying: Purify My House for those who visit (it) and those who abide (in it) for devotion and those who bow down and those who prostrate themselves.
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قال عليّ بن إبراهيم:المثابة:العود إليه.
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‘Alī b. Ibrāhīm said: al-Mathābah means returning to it again and again.
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مُحَمَّدُ بْنُ يَعْقُوبَ:... عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ،قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)عَنْ رَجُلٍ نَسِيَ أَنْ يُصَلِّيَ الرَّكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ(عَلَيْهِ السَّلاَمُ)فِي طَوَافِ الْحَجِّ وَ الْعُمْرَةِ؟ فَقَالَ:«إِنْ كَانَ بِالْبَلَدِ صَلَّى الرَّكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ(عَلَيْهِ السَّلاَمُ)،فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ: وَ اتَّخِذُوا مِنْ مَقٰامِ إِبْرٰاهِيمَ مُصَلًّى وَ إِنْ كَانَ قَدِ ارْتَحَلَ فَلاَ آمُرُهُ أَنْ يَرْجِعَ».
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Muḥammad b. Ya‘qūb ... from Abū al-Ṣabbāḥ al-Kinānī, who said: I asked Abū ‘Abd Allāh (peace be upon him) about a man who forgot to pray the two rak‘ahs at the Station of Ibrahim during the ṭawāf of ḥajj or ‘umrah. He said: “If he is still in the town, he should pray the two rak‘ahs at the Station of Ibrahim (peace be upon him), for Allah, Mighty and Majestic, says: ‘And appoint for yourselves a place of prayer on the standing-place of Ibrahim.’ If he has already departed, I do not command him to return.”
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الشَّيْخُ فِي(التَّهْذِيبِ): ... عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)،قَالَ: «لَيْسَ لِأَحَدٍ أَنْ يُصَلِّيَ رَكْعَتَيْ طَوَافِ الْفَرِيضَةِ إِلاَّ خَلْفَ الْمَقَامِ،لِقَوْلِ اللَّهِ: وَ اتَّخِذُوا مِنْ مَقٰامِ إِبْرٰاهِيمَ مُصَلًّى إِنْ صَلَّيْتَهُمَا فِي غَيْرِهِ فَعَلَيْكَ إِعَادَةُ الصَّلاَةِ».
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The Shaykh in al-Tahdhīb ... from Abū ‘Abd Allāh (peace be upon him), who said: “No one may pray the two rak‘ahs of the obligatory ṭawāf except behind the Station, due to Allah’s saying: ‘And appoint for yourselves a place of prayer on the standing-place of Ibrahim.’ If you pray them elsewhere, you must repeat the prayer.”
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... عَنْ أَبِي بَصِيرٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)عَنْ رَجُلٍ نَسِيَ أَنْ يُصَلِّيَ رَكْعَتَيْ طَوَافِ الْفَرِيضَةِ خَلْفَ الْمَقَامِ،وَ قَدْ قَالَ اللَّهُ تَعَالَى: وَ اتَّخِذُوا مِنْ مَقٰامِ إِبْرٰاهِيمَ مُصَلًّى حَتَّى ارْتَحَلَ.
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... from Abū Baṣīr, who said: I asked Abū ‘Abd Allāh (peace be upon him) about a man who forgot to pray the two rak‘ahs of the obligatory ṭawāf behind the Station, and Allah, the Exalted, has said: “And appoint for yourselves a place of prayer on the standing-place of Ibrahim,” until he had already departed (i.e., left Mecca).
Footnotes:
[1] في المصدر:عليّ بن أحمد بن موسى،و كلاهما من مشايخ الصدوق،و لا يبعد اتّحادهما،انظر معجم رجال الحديث 11:254 و 255.
Transliteration: fī al-maṣdar: ‘Alī b. Aḥmad b. Mūsā, wa kilāhumā min mashāyikh al-Ṣadūq, wa lā yab‘ud ittiḥāduhumā, unẓur Mu‘jam Rijāl al-Ḥadīth 11:254 wa 255.
[2] الزخرف 43:28.
Transliteration: al-Zukhruf 43:28.
[1] سورة الأنبياء 21:23.
Transliteration: Sūrat al-Anbiyā’ 21:23.
[2] الظاهر أنّ هذا الكلام و ما بعده للصدوق(قدّس سرّه)،و ليس للإمام(عليه السّلام)
Transliteration: al-ẓāhir anna hādhā al-kalām wa mā ba‘dahu lil-Ṣadūq (quddisa sirruh), wa laysa lil-Imām (‘alayhi al-salām).
[3] في المصدر:يستحيل.
Transliteration: fī al-maṣdar: yastahīl.
[4] في المصدر:يصحّ.
Transliteration: fī al-maṣdar: yaṣiḥḥ.
[5] في المصدر:لم يكل.
Transliteration: fī al-maṣdar: lam yakul.
[6] في المصدر:بخبره.
Transliteration: fī al-maṣdar: bikhabrih.
[7] الأنعام 6:75.
Transliteration: al-An‘ām 6:75.
[8] الصّافّات 37:88 و 89.
Transliteration: al-Ṣāffāt 37:88 wa 89.
[9] الأنبياء 21:52-58.
Transliteration: al-Anbiyā’ 21:52-58.
[1] هود 11:75.
Transliteration: Hūd 11:75.
[2] مريم 19:48.
Transliteration: Maryam 19:48.
[3] مريم 19:42-45.
Transliteration: Maryam 19:42-45.
[4] مريم 19:46 و 47.
Transliteration: Maryam 19:46 wa 47.
[5] الشّعراء 26:78-82.
Transliteration: al-Shu‘arā’ 26:78-82.
[6] الشّعراء 26:83.
Transliteration: al-Shu‘arā’ 26:83.
[7] الشّعراء 26:84.
Transliteration: al-Shu‘arā’ 26:84.
[8] مريم 19:50.
Transliteration: Maryam 19:50.
[9] في المصدر:عزازة،و القصة كاملة في الكافي 8:560/370.
Transliteration: fī al-maṣdar: ‘Azāzah, wa al-qiṣṣah kāmilah fī al-Kāfī 8:560/370.
[1] الشعراء 26:87.
Transliteration: al-Shu‘arā’ 26:87.
[2] آل عمران 3:67.
Transliteration: Āl ‘Imrān 3:67.
[3] في المصدر:الكلمات.
Transliteration: fī al-maṣdar: al-kalimāt.
[4] الأنعام 6:162 و 163.
Transliteration: al-An‘ām 6:162 wa 163.
[5] عزب عني فلان يعزب و يعزب:أي بعد و غبا.«الصحاح-عزب-1:181».
Transliteration: ‘azaba ‘annī fulān ya‘zubu wa ya‘zibu: ay ba‘uda wa ghāba. “al-Ṣiḥāḥ - ‘Azb - 1:181”.
[6] البقرة 2:260.
Transliteration: al-Baqarah 2:260.
[7] البقرة 2:260.
Transliteration: al-Baqarah 2:260.
[8] الأعراف 7:172.
Transliteration: al-A‘rāf 7:172.
[9] البقرة 2:130.
Transliteration: al-Baqarah 2:130.
[10] البقرة 2:130.
Transliteration: al-Baqarah 2:130.
[11] البقرة 2:131.
Transliteration: al-Baqarah 2:131.
[1] البقرة 2:132.
Transliteration: al-Baqarah 2:132.
[2] النّحل 16:123.
Transliteration: al-Naḥl 16:123.
[3] الحجّ 22:78.
Transliteration: al-Ḥajj 22:78.
[4] في المصدر:مأخوذة ممّا تحتاج إليه الأمّة من جهة من مصالح.
Transliteration: fī al-maṣdar: ma’khūdhatun mimmā taḥtāju ilayhī al-ummah min jihatin min maṣāliḥ.
[5] أي أعلى و أرفع مرتبة.
Transliteration: ay a‘lā wa arfa‘ martabah.
[6] النّحل 16:123.
Transliteration: al-Naḥl 16:123.
[7] آل عمران 3:68.
Transliteration: Āl ‘Imrān 3:68.
[8] لقمان 31:13.
Transliteration: Luqmān 31:13.
[9] في المصدر:لا تصلح الإمامة لمن.
Transliteration: fī al-maṣdar: lā taṣluḥu al-imāmah liman.
[1] هذه الجملة إمّا اعتراضية ...
Transliteration: hādhihi al-jumlah immā i‘tirāḍiyyah ... (footnote as in source).
[1] الأنعام 6:38.
Transliteration: al-An‘ām 6:38.
[2] المائدة 5:3.
Transliteration: al-Mā’idah 5:3.
[3] في المصدر:معالم دينهم.
Transliteration: fī al-maṣdar: ma‘ālim dīnihim.
[4] في المصدر:سرورا.
Transliteration: fī al-maṣdar: surūran.
[5] آل عمران 3:34.
Transliteration: Āl ‘Imrān 3:34.
[6] في المصدر:فعجل.
Transliteration: fī al-maṣdar: fa‘ajjil.
[7] البقرة 2:130.
Transliteration: al-Baqarah 2:130.
[8] البقرة 2:126.
Transliteration: al-Baqarah 2:126.
[1] البقرة 2:126.
Transliteration: al-Baqarah 2:126.
[2] في«س،ط»:قصي،و في المصدر:نصر ...
Transliteration: fī “S, Ṭ”: Quṣay, wa fī al-maṣdar: Naṣr ...
[3] في المصدر زيادة:إمام.
Transliteration: fī al-maṣdar ziyādah: Imām.
[4] في«س و ط»:أبي الحسن،و في المصدر:أبي الحسين ...
Transliteration: fī “S wa Ṭ”: Abī al-Ḥasan, wa fī al-maṣdar: Abī al-Ḥusayn ...
[1] في المصدر:أبو محمّد بن الحسن ...
Transliteration: fī al-maṣdar: Abū Muḥammad b. al-Ḥasan ...
[2] في«س»و المصدر:الديري،و في«ط»:الزبيري ...
Transliteration: fī “S” wa al-maṣdar: al-Dayrī, wa fī “Ṭ”: al-Zubayrī ...
[3] في المصدر:و لا يصحّ.
Transliteration: fī al-maṣdar: wa lā yaṣiḥḥ.
[4] إبراهيم 14:35-36.
Transliteration: Ibrāhīm 14:35-36.
[5] في«ط»نسخة بدل:وليا.
Transliteration: fī “Ṭ” nuskhat badal: waliyyan.
[1] في المصدر:لم نسجد أحد منّا.
Transliteration: fī al-maṣdar: lam nasjud aḥad minnā.