S 10 A 47

يونس آيه 47

99-/4901 _7- عَنْ أَبِي السَّفَاتِجِ،قَالَ:قَالَ أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ): «آيَتَانِ فِي كِتَابِ اللَّهِ خَصَّ [1] اللَّهُ النَّاسَ أَلاَّ يَقُولُوا مَا لاَ يَعْلَمُونَ،قَوْلُ اللَّهِ: أَ لَمْ يُؤْخَذْ عَلَيْهِمْ مِيثٰاقُ الْكِتٰابِ أَنْ لاٰ يَقُولُوا عَلَى اللّٰهِ إِلاَّ الْحَقَّ [2]وَ قَوْلُهُ: بَلْ كَذَّبُوا بِمٰا لَمْ يُحِيطُوا بِعِلْمِهِ وَ لَمّٰا يَأْتِهِمْ تَأْوِيلُهُ ».

99-/4901 _7- From Abu al-Safataj who said: Abu Abdillah (peace be upon him) said: “There are two verses in the Book of Allah by which Allah has singled out mankind, that they should not say what they do not know: the saying of Allah, ‘Was not a covenant taken from them in the Book that they would not say about Allah anything but the truth’ (al-A‘raf 7:169; M. H. Shakir: Was not a covenant taken from them in the Book that they would not say about Allah but the truth?), and His saying, ‘Nay, they reject that of which they have not the comprehensive knowledge, and its final interpretation has not yet come to them’ (cf. al-A‘raf 7:53; wording here cited as in the report).”

99-/4902 _8- عَنْ إِسْحَاقَ بْنِ عَبْدِ الْعَزِيزِ،قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)يَقُولُ: «إِنَّ اللَّهَ خَصَّ هَذِهِ الْأُمَّةَ بِآيَتَيْنِ مِنْ كِتَابِهِ أَنْ لاَ يَقُولُوا مَا لاَ يَعْلَمُونَ وَ لاَ يَرُدُّوا مَا لاَ يَعْلَمُونَ».ثُمَّ قَرَأَ أَ لَمْ يُؤْخَذْ عَلَيْهِمْ مِيثٰاقُ الْكِتٰابِ [3]الْآيَةَ، وَ قَوْلَهُ: بَلْ كَذَّبُوا بِمٰا لَمْ يُحِيطُوا بِعِلْمِهِ وَ لَمّٰا يَأْتِهِمْ تَأْوِيلُهُ إِلَى قَوْلِهِ: اَلظّٰالِمِينَ .

99-/4902 _8- From Ishaq ibn ‘Abd al-‘Aziz, who said: I heard Abu Abdillah (peace be upon him) say: “Indeed Allah has singled out this community with two verses from His Book: that they should not say what they do not know, nor reject what they do not know.” Then he recited, ‘Was not a covenant taken from them in the Book…’ (al-A‘raf 7:169; M. H. Shakir: Was not a covenant taken from them in the Book that they would not say about Allah but the truth?) and His saying, ‘Nay, they reject that of which they have not the comprehensive knowledge, and its final interpretation has not yet come to them—up to His saying: the unjust.’”

/4903 _9-علي بن إبراهيم:في قوله تعالى: وَ إِنْ كَذَّبُوكَ فَقُلْ لِي عَمَلِي وَ لَكُمْ عَمَلُكُمْ إلى قوله: وَ مٰا كٰانُوا مُهْتَدِينَ أنه محكم.ثم قال: وَ إِمّٰا نُرِيَنَّكَ يا محمد بَعْضَ الَّذِي نَعِدُهُمْ من الرجعة و قيام القائم(عليه السلام) أَوْ نَتَوَفَّيَنَّكَ من قبل ذلك فَإِلَيْنٰا مَرْجِعُهُمْ ثُمَّ اللّٰهُ شَهِيدٌ عَلىٰ مٰا يَفْعَلُونَ .

/4903 _9- ‘Ali ibn Ibrahim: Regarding His saying, “And if they call you a liar, say: My work is for me and your work is for you… up to: and they were not guided,” that it is decisive (muhkam). Then he said: “And ‘We shall certainly show you, O Muhammad, some of what We promise them’—of the return (al-raj‘a) and the rise of al-Qa’im (peace be upon him)—‘or We will cause you to die before that; then to Us shall be their return; then Allah is a witness of what they do.’”

قوله تعالى:

وَ لِكُلِّ أُمَّةٍ رَسُولٌ فَإِذٰا جٰاءَ رَسُولُهُمْ قُضِيَ بَيْنَهُمْ بِالْقِسْطِ وَ هُمْ لاٰ يُظْلَمُونَ [47]

Qur’an 10:47 (M. H. Shakir): And every nation had a messenger; so when their messenger came, it was judged between them with equity, and they shall not be dealt with unjustly.

99-/4904 _1- الْعَيَّاشِيُّ:عَنْ جَابِرٍ،عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ)،قَالَ: سَأَلْتُهُ عَنْ تَفْسِيرِ هَذِهِ الْآيَةِ: لِكُلِّ أُمَّةٍ رَسُولٌ فَإِذٰا جٰاءَ رَسُولُهُمْ قُضِيَ بَيْنَهُمْ بِالْقِسْطِ وَ هُمْ لاٰ يُظْلَمُونَ ،قَالَ:«تَفْسِيرُهَا بِالْبَاطِنِ:أَنَّ لِكُلِّ قَرْنٍ مِنْ هَذِهِ الْأُمَّةِ رَسُولاً مِنْ آلِ مُحَمَّدٍ يَخْرُجُ إِلَى الْقَرْنِ الَّذِي هُوَ إِلَيْهِمْ رَسُولٌ،وَ هُمُ الْأَوْلِيَاءُ،وَ هُمُ الرُّسُلُ». وَ أَمَّا قَوْلُهُ: فَإِذٰا جٰاءَ رَسُولُهُمْ قُضِيَ بَيْنَهُمْ بِالْقِسْطِ ،قَالَ:«مَعْنَاهُ أَنَّ الرُّسُلَ يَقْضُونَ بِالْقِسْطِ وَ هُمْ لاٰ يُظْلَمُونَ كَمَا قَالَ اللَّهُ».

99-/4904 _1- Al-‘Ayyashi: From Jabir, from Abu Ja‘far (peace be upon him), who said: I asked him about the interpretation of this verse: “For every nation there is a messenger; so when their messenger comes, judgment is passed between them with equity, and they are not wronged.” He said: “Its inner interpretation is that for every generation of this community there is a messenger from the Family of Muhammad who comes forth to the generation to whom he is a messenger; and they are the awliya’, and they are the messengers.” As for His saying, “So when their messenger comes, judgment is passed between them with equity,” he said: “Its meaning is that the messengers judge with equity, and they are not wronged, as Allah has said.”

قوله تعالى:

إِذٰا جٰاءَ أَجَلُهُمْ فَلاٰ يَسْتَأْخِرُونَ سٰاعَةً وَ لاٰ يَسْتَقْدِمُونَ [49]

Qur’an 10:49 (M. H. Shakir): Say: I do not control for myself any harm, nor any profit, except what Allah please; every people has a term; when their term comes, they shall not remain behind a single hour, nor shall they go before.

وَ أَسَرُّوا النَّدٰامَةَ لَمّٰا رَأَوُا الْعَذٰابَ وَ قُضِيَ بَيْنَهُمْ بِالْقِسْطِ وَ هُمْ لاٰ يُظْلَمُونَ [54]

Qur’an 10:54 (M. H. Shakir): And if every soul that has done injustice had all that is in the earth, it would offer it as ransom, and they would manifest regret when they see the chastisement; and it shall be decided between them with equity, and they shall not be dealt with unjustly.

99-/4905 _1- الْعَيَّاشِيُّ:عَنْ حُمْرَانَ،قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)عَنْ قَوْلِ اللَّهِ: إِذٰا جٰاءَ أَجَلُهُمْ فَلاٰ يَسْتَأْخِرُونَ سٰاعَةً وَ لاٰ يَسْتَقْدِمُونَ ،قَالَ:«هُوَ الَّذِي سُمِّيَ لِمَلَكِ الْمَوْتِ(عَلَيْهِ السَّلاَمُ)فِي لَيْلَةِ الْقَدْرِ». و قد تقدمت روايات في ذلك،في قوله تعالى: ثُمَّ قَضىٰ أَجَلاً وَ أَجَلٌ مُسَمًّى عِنْدَهُ من أول سورة الأنعام [1].

99-/4905 _1- Al-‘Ayyashi: From Humran, who said: I asked Abu Abdillah (peace be upon him) about Allah’s saying, “When their term comes, they shall not delay it for a single hour nor advance it.” He said: “It is that which is appointed for the Angel of Death (peace be upon him) on the Night of Decree (Laylat al-Qadr).” And reports have already preceded about that, regarding His saying, “Then He decreed a term, and there is a term named with Him,” from the beginning of Surat al-An‘am.

99-/4906 _2- عَلِيُّ بْنُ إِبْرَاهِيمَ:وَ فِي رِوَايَةِ أَبِي الْجَارُودِ،عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) ،فِي قَوْلِهِ تَعَالَى: قُلْ أَ رَأَيْتُمْ إِنْ أَتٰاكُمْ عَذٰابُهُ بَيٰاتاً :«يَعْنِي لَيْلاً أَوْ نَهَاراً مٰا ذٰا يَسْتَعْجِلُ مِنْهُ الْمُجْرِمُونَ فَهَذَا عَذَابٌ يَنْزِلُ فِي آخِرِ الزَّمَانِ عَلَى فَسَقَةِ أَهْلِ الْقِبْلَةِ وَ هُمْ يَجْحَدُونَ نُزُولَ الْعَذَابِ عَلَيْهِمْ».

99-/4906 _2- ‘Ali ibn Ibrahim: And in the narration of Abu al-Jarud, from Abu Ja‘far (peace be upon him), regarding His saying, “Say: Have you considered if His chastisement should come to you by night,” he said: “Meaning by night or by day—‘what is it that the guilty would hasten on of it?’ This is a chastisement that will descend at the end of time upon the profligates among the People of the Qibla, and they will deny that the chastisement has come down upon them.”

/4907 _3-و قال عليّ بن إبراهيم،في قوله تعالى: أَ ثُمَّ إِذٰا مٰا وَقَعَ آمَنْتُمْ بِهِ أي صدقتم في الرجعة، فيقال لهم: آلْآنَ تؤمنون يعني بأمير المؤمنين(عليه السلام) وَ قَدْ كُنْتُمْ بِهِ من قبل تَسْتَعْجِلُونَ ، ثُمَّ قِيلَ لِلَّذِينَ ظَلَمُوا آل محمّد حقهم ذُوقُوا عَذٰابَ الْخُلْدِ هَلْ تُجْزَوْنَ إِلاّٰ بِمٰا كُنْتُمْ تَكْسِبُونَ . ثم قال: وَ يَسْتَنْبِئُونَكَ يا محمد،أهل مكّة في علي أَ حَقٌّ هُوَ أي إمام هو قُلْ إِي وَ رَبِّي إِنَّهُ لَحَقٌّ إمام.

/4907 _3- And ‘Ali ibn Ibrahim said, regarding His saying, “What! then when it comes to pass you will believe in it?”—that is, you will affirm the Return (al-raj‘a). Then it will be said to them, “What! Now you believe?”—meaning, in the Commander of the Faithful (peace be upon him)—“and indeed before you used to ask for it to be hastened.” Then it will be said to those who wronged the Family of Muhammad of their due: “Taste the punishment of perpetuity; are you recompensed except for what you used to earn?” Then he said: “And they ask you for tidings, O Muhammad—the people of Mecca—about ‘Ali: ‘Is it true?’ that is, ‘Is he an Imam?’ Say: ‘Yes, by my Lord, indeed it is true—[he is] an Imam.’”

99-/4908 _4- مُحَمَّدُ بْنُ يَعْقُوبَ:عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ،عَنْ أَبِيهِ،عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ،عَنْ بَعْضِ أَصْحَابِنَا،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) ،فِي قَوْلِهِ تَعَالَى: وَ يَسْتَنْبِئُونَكَ أَ حَقٌّ هُوَ ،قَالَ:«مَا تَقُولُ فِي عَلِيٍّ؟ قُلْ إِي وَ رَبِّي إِنَّهُ لَحَقٌّ وَ مٰا أَنْتُمْ بِمُعْجِزِينَ ».

99-/4908 _4- Muhammad ibn Ya‘qub: From ‘Ali ibn Ibrahim, from his father, from al-Qasim ibn Muhammad al-Jawhari, from some of our companions, from Abu Abdillah (peace be upon him), regarding His saying, “And they ask you for tidings: Is it true?” He said: “What do you say about ‘Ali? Say: ‘Yes, by my Lord, it is indeed true, and you are not ones to escape.’”

99-/4909 _5- الْعَيَّاشِيُّ:عَنْ يَحْيَى بْنِ سَعِيدٍ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)عَنْ أَبِيهِ ،فِي قَوْلِ اللَّهِ: وَ يَسْتَنْبِئُونَكَ أَ حَقٌّ هُوَ ،قَالَ:«يَسْتَنْبِئُكَ-يَا مُحَمَّدُ-أَهْلُ مَكَّةَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ(عَلَيْهِ السَّلاَمُ)،إِمَامٌ هُوَ؟ قُلْ إِي وَ رَبِّي إِنَّهُ لَحَقٌّ ».

99-/4909 _5- Al-‘Ayyashi: From Yahya ibn Sa‘id, from Abu Abdillah (peace be upon him), from his father, regarding Allah’s saying, “And they ask you for tidings: Is it true?” He said: “The people of Mecca ask you—O Muhammad—about ‘Ali ibn Abi Talib (peace be upon him): ‘Is he an Imam?’ Say: ‘Yes, by my Lord, indeed it is true.’”

المراجع

_7) -تفسير العيّاشي 2:21/122.

_Tafsīr al-‘Ayyāshī 2:21/122.

_8) -تفسير العيّاشي 2:22/123.

_Tafsīr al-‘Ayyāshī 2:22/123.

_9) -تفسير القمّيّ 1:312.

_Tafsīr al-Qummī 1:312.

_1) -تفسير العيّاشي 2:23/123.

_Tafsīr al-‘Ayyāshī 2:23/123.

_1) -تفسير العيّاشي 2:24/123.

_Tafsīr al-‘Ayyāshī 2:24/123.

_2) -تفسير القمّيّ 1:312.

_Tafsīr al-Qummī 1:312.

_3) -تفسير القمّيّ 1:312.

_Tafsīr al-Qummī 1:312.

_4) -الكافي 1:87/356.

_al-Kāfī 1:87/356.

_5) -تفسير العيّاشي 2:25/123.

_Tafsīr al-‘Ayyāshī 2:25/123.

حواشي

[1] في«ط»:حظر.

[1] fī “T”: ḥaẓr.

[2] الأعراف 7:169.

[2] al-A‘rāf 7:169.

[3] الأعراف 7:169

[3] al-A‘rāf 7:169.

[1] تقدّمت في تفسير الآية(2)من سورة الأنعام.

[1] taqaddamat fī tafsīr al-āya (2) min Sūrat al-An‘ām.