Taha Ayah 85-98

ورواه الحاكم أبو القاسم الحسكاني بإسناده [1]،وأورده العياشي في (تفسيره) من عدة طرق [2].

99-/— It was narrated by al-Hakim Abu’l-Qasim al-Hasakani with his chain [1], and al-‘Ayyashi cited it in his Tafsir through several routes [2].

[1] شواهد التنزيل 1:518/375 و:519/375.إلى قوله:أهل البيت.

[1] Shawāhid al-Tanzīl 1:518/375 wa:519/375. ilā qawlih: Ahl al-Bayt.

[2] عنه:مجمع البيان 7:39.

[2] ‘anhu: Majma‘ al-Bayān 7:39.

99-/7035 _11- ابنُ بابَوَيْهِ: بالإسناد عن سليمان، عن داود بن كثيرٍ الرَّقِّيِّ، قال: دخلتُ على أبي عبد الله (عليه السلام)، فقلتُ له: جُعِلتُ فِداك، قولُه تعالى: وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَى فَمَا هَذَا الِاهْتِدَاءُ بَعْدَ التَّوْبَةِ وَالْإِيمَانِ وَالْعَمَلِ الصَّالِحِ؟ قال: فقال: «مَعْرِفَةُ الْأَئِمَّةِ-وَاللَّهِ-إِمَامٍ بَعْدَ إِمَامٍ».

99-/7035 _11- Ibn Babawayh: With the chain from Sulayman, from Dawud ibn Kathir al-Raqqi, who said: I entered upon Abu ‘Abd Allah (peace be upon him) and said to him: May I be your ransom, His saying, the Exalted: “And most surely I am most Forgiving to him who repents and believes and does good, then continues to follow the right direction” — what is this “following the right direction” after repentance, faith, and righteous deeds? He said: “By Allah, it is the knowledge of the Imams, Imam after Imam.”

Reference to the verse: Taha 20:82

M. H. Shakir: And most surely I am most Forgiving to him who repents and believes and does good, then continues to follow the right direction.

99-/7036 _12- وروى عليُّ بنُ إبراهيم، عن أبيه، عن ابن أبي عمير، عن ابن أُذَيْنَة، عن الفُضَيْل، عن زرارة، عن أبي جعفر (عليه السلام)، في قولِه تعالى: ثُمَّ اهْتَدَى، قال: «اهْتَدَى إِلَيْنَا».

99-/7036 _12- And ‘Ali ibn Ibrahim narrated, from his father, from Ibn Abi ‘Umayr, from Ibn Udhaynah, from al-Fudayl, from Zurara, from Abu Ja‘far (peace be upon him), regarding His saying, the Exalted: “then continues to follow the right direction,” he said: “He is guided to us.”

Reference to the verse: Taha 20:82

M. H. Shakir: And most surely I am most Forgiving to him who repents and believes and does good, then continues to follow the right direction.

قوله تعالى:

قالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنْ بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِيُّ -إلى قوله تعالى- وَسِعَ كُلَّ شَيْءٍ عِلْمًا [85-98]

The saying of the Exalted:

Taha 20:85-98 (Arabic):

85. قالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنْ بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِيُّ

86. فَرَجَعَ مُوسى إِلى قَوْمِهِ غَضْبانَ أَسِفًا قالَ يا قَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا أَفَطالَ عَلَيْكُمُ الْعَهْدُ أَمْ أَرَدْتُمْ أَنْ يَحِلَّ عَلَيْكُمْ غَضَبٌ مِنْ رَبِّكُمْ فَأَخْلَفْتُمْ مَوْعِدِي

87. قالُوا ما أَخْلَفْنا مَوْعِدَكَ بِمَلْكِنا وَلكِنَّا حُمِّلْنا أَوْزارًا مِنْ زِينَةِ الْقَوْمِ فَقَذَفْناها فَكَذلِكَ أَلْقَى السَّامِرِيُّ

88. فَأَخْرَجَ لَهُمْ عِجْلًا جَسَدًا لَهُ خُوارٌ فَقالُوا هذا إِلهُكُمْ وَإِلهُ مُوسى فَنَسِيَ

89. أَفَلا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَلا يَمْلِكُ لَهُمْ ضَرًّا وَلا نَفْعًا

90. وَلَقَدْ قالَ لَهُمْ هارُونُ مِنْ قَبْلُ يا قَوْمِ إِنَّما فُتِنْتُمْ بِهِ وَإِنَّ رَبَّكُمُ الرَّحْمنُ فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي

91. قالُوا لَنْ نَبْرَحَ عَلَيْهِ عاكِفِينَ حَتَّى يَرْجِعَ إِلَيْنا مُوسى

92. قالَ يا هارُونُ ما مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا

93. أَلَّا تَتَّبِعَنِ أَفَعَصَيْتَ أَمْرِي

94. قالَ يا ابْنَ أُمَّ لا تَأْخُذْ بِلِحْيَتِي وَلا بِرَأْسِي إِنِّي خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرائِيلَ وَلَمْ تَرْقُبْ قَوْلِي

95. قالَ فَما خَطْبُكَ يا سامِرِيُّ

96. قالَ بَصُرْتُ بِما لَمْ يَبْصُرُوا بِهِ فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ فَنَبَذْتُها وَكَذلِكَ سَوَّلَتْ لِي نَفْسِي

97. قالَ فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَياةِ أَنْ تَقُولَ لا مِساسَ وَإِنَّ لَكَ مَوْعِدًا لَنْ تُخْلَفَهُ وَانْظُرْ إِلى إِلهِكَ الَّذِي ظَلْتَ عَلَيْهِ عاكِفًا لَنُحَرِّقَنَّهُ ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا

98. إِنَّما إِلهُكُمُ اللَّهُ الَّذِي لا إِلهَ إِلا هُوَ وَسِعَ كُلَّ شَيْءٍ عِلْمًا

M. H. Shakir:

85. He said: So surely We have tried your people after you, and the Samiri has led them astray.

86. So Musa returned to his people wrathful, sorrowful. He said: O my people! did not your Lord promise you a goodly promise? Did then the time seem long to you, or did you desire that displeasure from your Lord should be made to alight upon you, so that you broke the promise with me?

87. They said: We did not break the promise with you of our own accord, but we were made to bear burdens of the ornaments of the people, then we cast them (into the fire), and thus did the Samiri suggest.

88. So he brought forth for them a calf, a (mere) body, which had a lowing sound, so they said: This is your god and the god of Musa, but he forgot.

89. What! could they not see that it did not return to them a word, and that it did not control for them any harm or any profit?

90. And certainly Haroun had said to them before: O my people! you are only tried by it, and surely your Lord is the Beneficent Allah, therefore follow me and obey my order.

91. They said: We will by no means cease to keep to its worship until Musa returns to us.

92. (Musa) said: O Haroun! what prevented you, when you saw them going astray,

93. So that you did not follow me? Did you then disobey my order?

94. He said: O son of my mother! seize (me) not by my beard nor by my head; surely I was afraid that you would say: You have caused a division among the children of Israel and not waited for my word.

95. He said: What was then your object, O Samiri?

96. He said: I saw what they did not see, so I took a handful (of dust) from the messenger’s track, then I threw it (into the calf); thus did my soul commend to me.

97. He said: Begone then, surely for you it will be in this life to say, Touch (me) not; and surely there is a threat for you which shall not be made to fail to you, and look at your god to whose worship you kept (so long); we will certainly burn it, then we will certainly scatter it a wide scattering in the sea.

98. Your God is only Allah, there is no god but He; He comprehends all things in (His) knowledge.

/7037 _1- عليّ بنُ إبراهيم: في قولِه تعالى: فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنْ بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِيُّ قال: اختبرناهم وأضلّهم السامري، قال: بالعجل الذي عبدوه، وكان سبب ذلك أن موسى لما وعده الله أن يُنزل عليه التوراة والألواح إلى ثلاثين يوماً أخبر بني إسرائيل بذلك، وذهب إلى الميقات، وخَلّف هارون في قومه، فلما جاءت الثلاثون يوماً ولم يرجع موسى (عليه السلام) إليهم غضبوا وأرادوا أن يقتلوا هارون، وقالوا: إن موسى كذبنا وهرب منا. فجاءهم إبليس في صورة رجل، فقال لهم: إن موسى قد هرب منكم ولا يرجع إليكم أبداً، فاجمعوا لي حُليَّكم حتى أتخذ لكم إلهاً تعبدونه.

وكان السامري على مقدّمة موسى يوم أغرق الله فرعون وأصحابه، فنظر إلى جبرئيل وكان على حيوان في صورة رَمَكَّة [3]، فكانت كلما وضعت حافرها على موضع من الأرض تحرّك ذلك الموضع، فنظر إليه السامري وكان من خيار أصحاب موسى (عليه السلام)، فأخذ التراب من تحت حافر رمكّة جبرئيل وكان يتحرّك فصرّه في صُرّة، وكان عنده يفتخر به على بني إسرائيل، فلما جاءهم إبليسُ واتّخذوا العجل، قال للسامري: هات التراب الذي معك. فجاء به السامري فألقاه إبليس في جوف العجل، فلما وقع التراب في جوفه تحرّك، وخار، ونبت عليه الوبر والشعر، فسجد له بنو إسرائيل، وكان عدد الذين سجدوا سبعين ألفاً من بني إسرائيل، فقال لهم هارون كما حكى الله: يا قَوْمِ إِنَّما فُتِنْتُمْ بِهِ وَإِنَّ رَبَّكُمُ الرَّحْمٰنُ فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي* قالُوا لَنْ نَبْرَحَ عَلَيْهِ عاكِفِينَ حَتّى يَرْجِعَ إِلَيْنا مُوسى، فهمّوا بهارون فهرب من بينهم، وبَقُوا في ذلك حتى تمّ ميقات موسى أربعين ليلة، فلما كان يوم عشرة من ذي الحجة أنزل الله عليه الألواح فيها التوراة وما يحتاجون إليه من أحكام السير والقصص، ثم أوحى الله إلى موسى: فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنْ بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِيُّ وعَبَدوا العجل وله خُوار. فقال موسى (عليه السلام): يا ربّ، العجل من السامري، فالخُوار ممن؟ فقال: «مني - يا موسى - إني لما رأيتهم قد فاءوا [1] عني إلى العجل أحببت أن أزيدهم فتنة».

فَرَجَعَ مُوسى كما حكى الله عز وجل إلى قومهِ غَضْبانَ أَسِفًا قالَ يا قَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا أَفَطالَ عَلَيْكُمُ الْعَهْدُ أَمْ أَرَدْتُمْ أَنْ يَحِلَّ عَلَيْكُمْ غَضَبٌ مِنْ رَبِّكُمْ فَأَخْلَفْتُمْ مَوْعِدِي، ثم رمى بالألواح وأخذ بلحية أخيه هارون ورأسه يجرّه إليه قالَ يا هارُونُ ما مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا* أَلا تَتَّبِعَنِ أَفَعَصَيْتَ أَمْرِي فقال هارون كما حكى الله: يا ابْنَ أُمَّ لا تَأْخُذْ بِلِحْيَتِي وَلا بِرَأْسِي إِنِّي خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرائِيلَ وَلَمْ تَرْقُبْ قَوْلِي.

/7037 _1- ‘Ali ibn Ibrahim: Regarding His saying, the Exalted: “So surely We have tried your people after you, and the Samiri has led them astray,” he said: We tested them, and the Samiri led them astray by the calf which they worshipped. The cause was that when Allah promised Musa to send down the Torah and the Tablets in thirty days, he informed the Children of Israel of that and went to the appointed time, leaving Harun among his people. When the thirty days passed and Musa (peace be upon him) did not return to them, they became angry and wanted to kill Harun, saying: Musa lied to us and fled from us. Iblis came to them in the form of a man and said: Musa has fled from you and will never return to you; gather your ornaments for me so I may make for you a god to worship.

The Samiri had been at the forefront with Musa on the day Allah drowned Pharaoh and his companions. He saw Jibril upon a creature in the form of a mare [3]; wherever its hoof touched the ground, that spot moved. The Samiri, being among the choicest companions of Musa (peace be upon him), took dust from beneath the hoof of Jibril’s mare, and it was moving; he tied it in a pouch and kept it, boasting of it over the Children of Israel. When Iblis came and they made the calf, he said to the Samiri: Bring the dust you have. The Samiri brought it, and Iblis cast it into the belly of the calf. When the dust fell into it, it moved, lowed, and hair and fur grew upon it. The Children of Israel prostrated to it—seventy thousand of them. Harun said to them, as Allah related: “O my people! you are only tried by it, and surely your Lord is the Beneficent; therefore follow me and obey my order.” They said: “We will by no means cease to be devoted to its worship until Musa returns to us.” They set upon Harun, so he fled from among them. They remained thus until Musa’s appointed time was completed—forty nights. On the tenth of Dhu’l-Hijja Allah sent down to him the Tablets, containing the Torah and what they needed of regulations for travel and narratives. Then Allah revealed to Musa: “So surely We have tried your people after you, and the Samiri has led them astray; they have worshipped the calf, and it has a lowing sound.” Musa (peace be upon him) said: My Lord, the calf is from the Samiri—but the lowing, from whom? He said: “From Me, O Musa. When I saw that they had turned away from Me to the calf, I wished to increase their trial.”

So Musa returned, as Allah related, to his people wrathful, sorrowful, saying: “O my people! did not your Lord promise you a goodly promise? Did then the time seem long to you, or did you desire that displeasure from your Lord should be made to alight upon you, so that you broke the promise with me?” Then he threw down the Tablets and seized his brother Harun by the beard and head, dragging him to himself, saying: “O Harun! what prevented you, when you saw them going astray, so that you did not follow me? Did you then disobey my order?” Harun said, as Allah related: “O son of my mother! seize me not by my beard nor by my head; surely I feared that you would say: You have caused a division among the Children of Israel, and not waited for my word.”

_11) -فضائل الشيعة:22/65.

_11) -Faḍā’il al-Shī‘a: 22/65.

_12) -...،تأويل الآيات 1:10/316.

_12) - …, Ta’wīl al-Āyāt 1:10/316.

_1) -تفسير القمّيّ 2:61.

_1) -Tafsīr al-Qummī 2:61.

[1] في المصدر:ولّوا.

[1] fī al-maṣdar: wallaw.

[2] أولاد العلاّت: الذين أمّهاتهم مختلفة وأبوهم واحد. «النهاية 3:291».

[2] Awlād al-‘alāt: alladhīna ummahātuhum mukhtalifa wa abūhum wāḥid. “al-Nihāya 3:291”.

[3] الرمكّة: الفرس. «لسان العرب-ربم-1:434».

[3] al-ramakka: al-faras. “Lisān al-‘Arab - r-b-m - 1:434”.

99-/7038 _2- ابنُ بابَوَيْهِ، قال: حدّثنا عليُّ بنُ أحمدَ بنِ محمدٍ، ومحمدُ بنُ أحمدَ الشيبانيُّ، والحسينُ بنُ إبراهيمَ بنِ أحمدَ بنِ هشامٍ (رضي الله عنهم)، قالوا حدّثنا محمدُ بنُ أبي عبد الله الكوفيُّ الأسديُّ، قال: حدّثنا موسى بنُ عمرانَ النخعيُّ، عن عمِّه الحسينِ بنِ يزيدَ النوفليِّ، عن عليِّ بنِ سالمٍ، عن أبيه، قال: قلتُ لأبي عبد الله (عليه السلام): أخبرني عن هارونَ لِمَ قالَ لموسى (عليه السلام): يَا ابْنَ أُمِّ لاَ تَأْخُذْ بِلِحْيَتِي وَلاَ بِرَأْسِي، ولم يقلْ: يا ابنَ أبي؟ فقال: «إِنَّ العَداوَةَ بَيْنَ الإخْوَةِ أَكْثَرُ مَا تَكُونُ إِذا كانوا بَني عَلاّتٍ [2]، ومتى كانوا بَني أُمٍّ قَلَّتِ العَداوَةُ إلا أن يَنْزِغَ الشَّيطانُ بينهم فيطيعوه، فقال هارونُ لأخيه: يا أخي الذي ولدته أمي، ولم تلدني غيرُ أمه، لا تأخذْ بلحيتي ولا برأسي، ولم يقلْ: يا ابنَ أبي؛ لأن بني الأب إذا كانت أمهاتهم شتّى لم تُستَبعَد العَداوةُ بينهم إلا من عصمه الله منهم، وإنما تُستبعد العداوة بين بني أمٍّ واحدةٍ».

قال: «قلتُ: فلِمَ أخذَ برأسِ أخيه يجرّه إليه وبلحيته، ولم يكنْ له في اتخاذهم العجلَ وعبادتِهِ ذنبٌ؟ فقال: «إنما فعل ذلك به لأنه لم يفارقْهم لما فعلوا ذلك، ولم يلحقْ بموسى، وكان إذا فارقَهم ينزلُ بهم العذاب، ألا ترى أنه قال له موسى: يَا هَارُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا* أَلَّا تَتَّبِعَنِ أَفَعَصَيْتَ أَمْرِي؟! قال هارونُ: لو فعلتُ ذلك لتفرّقوا، وإني خشيت أن تقول: فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي».

99-/7038 _2- Ibn Babawayh said: ‘Ali ibn Ahmad ibn Muhammad, Muhammad ibn Ahmad al-Shaybani, and al-Husayn ibn Ibrahim ibn Ahmad ibn Hisham (may Allah be pleased with them) narrated to us, they said: Muhammad ibn Abi ‘Abd Allah al-Kufi al-Asadi narrated to us, he said: Musa ibn ‘Imran al-Nakha‘i narrated to us, from his uncle al-Husayn ibn Yazid al-Nawfali, from ‘Ali ibn Salim, from his father, who said: I said to Abu ‘Abd Allah (peace be upon him): Inform me about Harun—why did he say to Musa (peace be upon him): “O son of my mother! seize (me) not by my beard nor by my head,” and he did not say, “O son of my father”? He said: “Enmity among brothers is most frequent when they are half-brothers [2]; but when they share one mother, enmity is less—unless Satan incites between them and they obey him. Thus Harun said to his brother: O my brother whom my mother bore, and none other than his mother bore me—do not seize me by my beard or by my head. He did not say: O son of my father, because sons of one father with different mothers are not far from enmity among themselves—except those whom Allah protects—whereas enmity is far-fetched among those of a single mother.”

He said: “I said: Then why did he seize his brother’s head, dragging him to himself, and his beard, when he had no sin in their taking and worshipping the calf?” He said: “He did that to him only because he did not separate from them when they did that, nor join Musa; had he separated from them, punishment would have descended upon them. Do you not see that Musa said to him: ‘O Harun! what prevented you, when you saw them going astray, so that you did not follow me? Did you then disobey my order?’ Harun said: Had I done that, they would have been scattered, and I feared you would say: You caused division among the Children of Israel and did not wait for my word.”

_2) -علل الشرائع:1/68.

_2) -‘Illal al-Sharā’i‘: 1/68.

99-/7039 _3- سُلَيْمُ بنُ قَيْسٍ الهلاليُّ: قال الأشعثُ بنُ قيسٍ: يا ابنَ أبي طالبٍ، ما منعك حين بُويع أخو بني تيم بن مرة، وأخو بني عديّ، وأخو بني أمية بعدهم أن تقاتل وتضربَ بسيفك، فإنك لم تخطبنا خطبةً منذ قدمتَ العراقَ إلا قلتَ فيها قبل أن تنزلَ من المنبر: «والله إني لأَولى الناس بالناس، وما زلتُ مظلوماً منذ قُبض رسولُ الله (صلى الله عليه وآله)». فما منعك أن تضربَ بسيفك دون مظلمتك؟ قال: «يا ابنَ قيسٍ قد قلتَ فاستمع الجواب، لم يمنعْني من ذلك الجبنُ، ولا كراهيةٌ للقاء ربي وأن لا أكونَ أعلمُ بأن ما عندَ الله خيرٌ لي من الدنيا بما فيها [1]، ولكن منعني من ذلك أمرُ رسولِ الله (صلى الله عليه وآله) وعهده إليَّ؛ أخبرني رسولُ الله (صلى الله عليه وآله) بما الأمةُ صانعةٌ بعده، فلم أكنْ بما صنعوا حينَ عاينتُه بأعلمَ ولا أشدَّ استيقاناً مني به قبل ذلك، بل أنا بقولِ رسولِ الله (صلى الله عليه وآله) أشدُّ يقيناً مني بما عاينتُ وشاهدتُ.

فقلتُ لرسولِ الله (صلى الله عليه وآله): فما تعهدُ إليَّ إذا كان ذلك؟ قال: إن وجدتَ أعواناً فانبذْ إليهم وجاهدْهم، وإن لم تجدْ أعواناً فكفَّ يدَك واحقنْ دمك، حتى تجدَ على إقامةِ الدين وكتابِ الله وسنّتي أعواناً».

وأخبرني (صلى الله عليه وآله) أن الأمةَ ستخذلني وتتبعُ غيري، وأخبرني (صلى الله عليه وآله) أني منه بمنزلةِ هارونَ من موسى، وأن الأمة سيصيرون بعده بمنزلةِ هارون ومن تبعه، والعجلِ ومن تبعه، إذ قال له موسى: يا هارُونُ ما مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا* أَلَّا تَتَّبِعَنِ أَفَعَصَيْتَ أَمْرِي* قالَ يا ابْنَ أُمَّ لا تَأْخُذْ بِلِحْيَتِي وَلا بِرَأْسِي إِنِّي خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرائِيلَ وَلَمْ تَرْقُبْ قَوْلِي. وإنما يعني أن موسى أمر هارونَ حين استخلفه عليهم إن ضلّوا ثم وجد أعواناً أن يجاهدَهم، وإن لم يجدْ أعواناً أن يكفَّ يدَه ويحقنَ دمَه، ولا يفرّقَ بينهم، وإني خشيتُ أن يقولَ أخي رسولُ الله (صلى الله عليه وآله): لِمَ فرّقتَ بين الأمة ولم ترقبْ قولي وقد عهدتُ إليكَ أنك إن لم تجدْ أعواناً فكفَّ يدكَ واحقن دمكَ ودمَ أهلِ بيتك وشيعتك».

فلما قُبض رسولُ الله (صلى الله عليه وآله) قام الناسُ إلى أبي بكرٍ فبايعوه وأنا مشغولٌ برسولِ الله (صلى الله عليه وآله) بغسله ودفنه، ثم شُغلتُ بالقرآن فآليتُ يميناً أن لا أرتديَ برداءٍ إلا للصلاة حتى أجمعَه في كتابٍ ففعلتُ، ثم حملتُ فاطمةَ وأخذتُ بيديِ الحسن والحسين فلم أدعْ أحداً من أهلِ بدرٍ وأهل السابقةِ من المهاجرين والأنصار إلا ناشدتُهمُ الله في حقي، ودعوتُهم إلى نُصرتي، فلم يستجبْ لي من جميع الناس إلا أربعةُ رهط: الزبيرُ، وسلمانُ، وأبو ذرٍّ، والمقدادُ، ولم يكن معي من أهلِ بيتي أحدٌ أصولُ به وأقوى، أما حمزةُ فقتل يوم أُحُدٍ، وجعفرٌ قُتل يوم مؤتةَ، وبقيتُ بين خَلَفَيْنِ خائفَيْنِ ذليلَيْنِ: العباسِ وعقيلٍ [2]، فأكرهوني وقهروني، فقلتُ كما قال هارونُ لأخيه: يا ابْنَ أُمَّ إِنَّ القَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي، فلي بهارون أُسوةٌ حسنةٌ، ولي بعهدِ رسولِ الله (صلى الله عليه وآله) حجةٌ قويةٌ».

99-/7039 _3- Sulaym ibn Qays al-Hilali: Al-Ash‘ath ibn Qays said: O son of Abu Talib, what kept you, when the brother of Banu Taym ibn Murrah, and the brother of Banu ‘Adi, and after them the brother of Banu Umayya were given the pledge, from fighting and striking with your sword? For you have not delivered a sermon to us since you came to Iraq without saying in it before you descended from the pulpit: “By Allah, I am the most entitled of people to the people, and I have been wronged since the Messenger of Allah (may Allah bless him and his family) was taken.” So what kept you from striking with your sword in defense of your right? He said: “O son of Qays, you have asked, so listen to the answer. It was not cowardice that prevented me, nor dislike of meeting my Lord, nor ignorance that what is with Allah is better for me than the world and what it contains [1]; rather, what prevented me was the command of the Messenger of Allah (may Allah bless him and his family) and his covenant with me. The Messenger of Allah (may Allah bless him and his family) informed me of what the community would do after him. I was not more aware or more certain upon witnessing what they did than I had been before, but I am more certain by the word of the Messenger of Allah (may Allah bless him and his family) than by what I witnessed and saw.

I said to the Messenger of Allah (may Allah bless him and his family): What do you enjoin upon me when that happens? He said: If you find supporters, then declare your disavowal to them and struggle against them; but if you do not find supporters, then restrain your hand and protect your blood until you find supporters to establish the religion, the Book of Allah, and my Sunnah.”

He informed me that the community would forsake me and follow other than me, and he informed me that I am to him as Harun was to Musa, and that the community after him would be as Harun and those who followed him, and as the calf and those who followed it, when Musa said to him: “O Harun! what prevented you, when you saw them going astray, so that you did not follow me? Did you then disobey my order?” He said: “O son of my mother! seize (me) not by my beard nor by my head; surely I feared that you would say: You have caused a division among the Children of Israel and not waited for my word.” He meant that Musa commanded Harun, when he left him in charge over them, that if they went astray and he found supporters, he should struggle against them; but if he did not find supporters, he should restrain his hand, protect his blood, and not divide them. I feared that my brother, the Messenger of Allah (may Allah bless him and his family), would say: Why did you divide the community and not heed my word, when I had enjoined upon you that if you did not find supporters, restrain your hand and protect your blood and the blood of your household and your Shia.”

When the Messenger of Allah (may Allah bless him and his family) passed, the people turned to Abu Bakr and gave him their pledge while I was occupied with the Messenger of Allah (may Allah bless him and his family), washing and burying him. Then I busied myself with the Qur’an and swore that I would not don a cloak except for prayer until I gathered it in a book, which I did. Then I carried Fatima, and took the hands of al-Hasan and al-Husayn, and I left not a single man of the people of Badr and the forerunners among the Muhajirun and the Ansar without adjuring them by Allah regarding my right and calling them to help me. None among the people responded to me except four men: al-Zubayr, Salman, Abu Dharr, and al-Miqdad. No one from my household was with me to rely upon and be strong by; Hamza had been killed at Uhud, and Ja‘far had been killed at Mu’ta; I remained between two fearful, humiliated kinsmen: al-‘Abbas and ‘Aqil [2]. They compelled me and overpowered me, so I said as Harun said to his brother: “O son of my mother! surely the people reckoned me weak and had well-nigh slain me.” Thus I have a good example in Harun, and I have a strong proof in the covenant of the Messenger of Allah (may Allah bless him and his family).»

_3) -كتاب سليم بن قيس:90.

_3) -Kitāb Sulaym ibn Qays: 90.

[1] في «ط» نسخة بدل، المصدر: الدنيا والبقاء.

[1] fī “Ṭ” nuskha badal, al-maṣdar: al-dunyā wa’l-baqā’.

[2] في «ط» زيادة: وهما حديثا عهد بإسلام.

[2] fī “Ṭ” ziyāda: wa humā ḥadīthā ‘ahd bi-Islām.

وقد تقدّم في ذلك حديث في قوله تعالى: إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِ من سورة الأنفال [1].

And a hadith on this has preceded under His saying, the Exalted: “If there are twenty steadfast among you they shall overcome two hundred,” from Surat al-Anfal [1].

[1] تقدّم في الحديث (3) من تفسير الآيتين (65 و66) من سورة الأنفال.

[1] taqaddama fī al-ḥadīth (3) min tafsīr al-āyatayn (65 wa 66) min Sūrat al-Anfāl.

/7040 _4- نرجع إلى رواية عليّ بن إبراهيم: قال له بنو إسرائيل: مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا قال: ما خالفناك، ولكنّا حُمِّلْنا أوزاراً من زينة القوم يعني من حُلِيِّهم فَقَذَفْنَاهَا قال: يعني التراب الذي جاء به السامري طرحناه في جوفه ثم أخرج السامري العجل وله خوار. فقال له موسى: فَمَا خَطْبُكَ يَا سَامِرِيُّ؟ قال السامري: بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ يعني من تحت حافر رمكّة جبرئيل في البحر فَنَبَذْتُهَا أي أمسكتها وَكَذَلِكَ سَوَّلَتْ لِي نَفْسِي أي زيّنت. فأخرج موسى العجل وأحرقه بالنار وألقاه في البحر، ثم قال موسى (عليه السلام) للسامري: فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَيَاةِ أَنْ تَقُولَ لَا مِسَاسَ، أي ما دمتَ حياً وعَقِبُك، هذه العلامة فيكم قائمة أن تقولوا: لا مساس، حتى تعرفوا أنكم سامرية لا يقربكم [2] الناس. فهم إلى الساعة بمصر والشام معروفون بـ(لا مساس). ثم همَّ موسى (عليه السلام) بقتل السامري فأوحى الله إليه: «لا تقتله - يا موسى - فإنه سخيّ». فقال له موسى (عليه السلام): اُنْظُرْ إِلَى إِلَهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا لَنُحَرِّقَنَّهُ ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا* إِنَّمَا إِلَهُكُمُ اللهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ وَسِعَ كُلَّ شَيْءٍ عِلْمًا.

/7040 _4- We return to the narration of ‘Ali ibn Ibrahim: The Children of Israel said to him: “We did not break our promise to you of our own accord,” meaning: we did not oppose you, but we were made to carry burdens from the ornaments of the people—meaning their jewelry—“so we threw them,” meaning: the dust the Samiri brought, we cast it into its belly, then the Samiri brought out the calf, and it had a lowing sound. Musa said to him: “What was your case, O Samiri?” He said: “I perceived what they did not perceive, so I took a handful from the messenger’s track,” meaning: from beneath the hoof of Jibril’s mare at the sea, “then I threw it,” meaning: I cast it, “and thus my soul prompted me,” meaning: adorned it to me. Musa then brought out the calf, burned it in the fire, and cast it into the sea. Then Musa (peace be upon him) said to the Samiri: “Begone! for you shall say in life, ‘Do not touch!’”—that is, as long as you live, and your progeny, this sign will remain among you, that you say “No touching,” so that people know you are Samiri and people do not approach you [2]. To this day in Egypt and al-Sham they are known as “No touching.” Musa then intended to kill the Samiri, but Allah revealed to him: “Do not kill him, O Musa, for he is generous.” Then Musa said to him: “Look at your god to whose worship you stayed devoted; we will most certainly burn it, then we will most certainly scatter it in the sea a (wide) scattering. Your God is only Allah; there is no god but He; He comprehends all things in knowledge.”

_4) -تفسير القمّيّ 2:63.

_4) -Tafsīr al-Qummī 2:63.

[2] في المصدر: يغتر بكم.

[2] fī al-maṣdar: yaghtarru bikum.

99-/7041 _5- ابنُ بابَوَيْهِ، قال: حدّثنا أبي (رضي الله عنه)، قال: حدّثنا عليُّ بنُ إبراهيم بن هاشم، عن أبيه، عن عليِّ بن معبدٍ، عن الحسينِ بن خالدٍ، عن أبي الحسن (عليه السلام)، قال: قلتُ له: عن كم تُجزئُ البدنةُ؟ قال: «عن نفسٍ واحدةٍ». قلتُ: فالبقرةُ؟ قال: «تُجزئ عن خمسةٍ إذا كانوا يأكلون على مائدةٍ واحدةٍ». قلتُ: كيف صارت البدنةُ لا تُجزئ إلا عن واحدةٍ، والبقرةُ تُجزئ عن خمسةٍ؟ قال: «لأن البدنةَ لم يكنْ فيها من العلةِ ما في البقرة، إن الذين أمروا قومَ موسى (عليه السلام) بعبادةِ العجل كانوا خمسةَ أنفس، وكانوا أهلَ بيتٍ يأكلون على خوانٍ واحدٍ، وهم: أديبويه [3]، وأخوه مذويه، وابنُ أخيه، وابنتُه، وامرأتُه، هم الذين أمروا بعبادة العجل، وهم الذين ذبحوا البقرة التي أمر الله تبارك وتعالى بذبحها».

99-/7041 _5- Ibn Babawayh said: My father (may Allah be pleased with him) narrated to us, he said: ‘Ali ibn Ibrahim ibn Hashim narrated to us, from his father, from ‘Ali ibn Ma‘bad, from al-Husayn ibn Khalid, from Abu’l-Hasan (peace be upon him), who said: I asked him: How many does a camel (budnah) suffice for (in sacrifice)? He said: “For one person.” I said: And a cow? He said: “It suffices for five, if they eat at one table.” I said: How is it that the camel suffices only for one, while the cow suffices for five? He said: “Because the camel did not have the defect that was in the cow. Those who commanded the people of Musa (peace be upon him) to worship the calf were five persons, a single household eating at one tray: Adībūyah [3], his brother Madhwiyah, his brother’s son, his daughter, and his wife. They are the ones who commanded the worship of the calf, and they are the ones who slaughtered the cow that Allah, Blessed and Exalted, commanded to be slaughtered.”

_5) -علل الشرائع:1/440.

_5) -‘Illal al-Sharā’i‘: 1/440.

[3] في المصدر، و«ط» نسخة بدل: أذيبويه.

[3] fī al-maṣdar, wa “Ṭ” nuskha badal: Adhaybūyah.

99-/7042 _6- نرجع إلى رواية عليِّ بن إبراهيم: قيل: وإنَّ من عبدَ العجلَ أنكر عند موسى (عليه السلام): أنه لم يسجد له، فأمر موسى (عليه السلام) أن يُبْرَدَ العجلُ بالمبارد، وألقى بُرادته في الماء، ثم أمرَ بني إسرائيل أن يشربَ كلُّ واحدٍ منهم من ذلك الماء، فالذين كانوا سجدوا يظهرُ له من البُرادة شيء، فعند ذلك استبان من خالف ممن ثبت على إيمانه.

99-/7042 _6- We return to the narration of ‘Ali ibn Ibrahim: It was said that one who had worshipped the calf denied before Musa (peace be upon him) that he had prostrated to it. Musa (peace be upon him) commanded that the calf be filed with rasps, and its filings cast into water; then he commanded the Children of Israel that each one of them should drink from that water. Those who had prostrated would have some of the filings appear on them; by that it became clear who had opposed and who had remained firm upon his faith.

_6) -تفسير القمّيّ 2:63.

_6) -Tafsīr al-Qummī 2:63.

99-/7043 _7- عليُّ بنُ إبراهيم، قال: حدّثنا أبي، عن الحسينِ بن سعيدٍ، عن عليِّ بنِ أبي حمزة، عن أبي عبد الله (عليه السلام)، قال: «ما بعثَ اللهُ رسولاً إلا وفي وقته شيطانان يُؤذيانِهِ ويفتنانه ويُضلاّنِ الناسَ بعده، فأما الخمسةُ أُولو العزمِ من الرسل: نوحٌ وإبراهيمُ وموسى وعيسى ومحمدٌ (صلى الله عليه وآله وعليهم)، فأما صاحبَا نوحٍ فطنطينوس وخِرامٌ [1]، وأما صاحبَا إبراهيمَ فمَكِيل ورَذام، وأما صاحبَا موسى فالسامريُّ ومِرعَقيبَا، وأما صاحبَا عيسى فِينواس [2] ومِريسون، وأما صاحبَا محمدٍ (صلى الله عليه وآله) فحبترٌ وزُرَيقٌ». وقد تقدّم هذا الحديث في تفسير: وَكَذَلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الإِنسِ وَالْجِنِّ من سورة الأنعام [3].

99-/7043 _7- ‘Ali ibn Ibrahim said: My father narrated to us, from al-Husayn ibn Sa‘id, from ‘Ali ibn Abi Hamzah, from Abu ‘Abd Allah (peace be upon him), who said: “Allah never sent a messenger except that, in his time, there were two devils who harmed him, tried to tempt him, and led people astray after him. As for the five messengers of firm resolve—Nuh, Ibrahim, Musa, ‘Isa, and Muhammad (may Allah bless him and his family and bless them)—the two with Nuh were Tantanus and Khiram [1]; the two with Ibrahim were Makil and Radham; the two with Musa were the Samiri and Mir‘aqiba; the two with ‘Isa were Finawas [2] and Mirisun; and the two with Muhammad (may Allah bless him and his family) were Habtar and Zurayq.” This hadith has preceded under the exegesis of: “And thus did We make for every prophet an enemy, the devils from among men and jinn,” from Surat al-An‘am [3].

_7) -تفسير القمّيّ 269 «الطبعة الحجرية».

_7) -Tafsīr al-Qummī 269 “al-ṭab‘a al-ḥajarīya”.

[1] في «ط» نسخة بدل: فقنطيفوس وخوام.

[1] fī “Ṭ” nuskha badal: Faqanṭīfūs wa Khawām.

[2] في «ط» نسخة بدل: فبولس.

[2] fī “Ṭ” nuskha badal: Fabūlus.

[3] تقدّم في الحديث (2) من تفسير الآيات (112-114) من سورة الأنعام.

[3] taqaddama fī al-ḥadīth (2) min tafsīr al-āyāt (112-114) min Sūrat al-An‘ām.

قوله تعالى:

وَنَحْشُرُ الْمُجْرِمِينَ يَوْمَئِذٍ زُرْقًا -إلى قوله تعالى- يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِيَ لَا عِوَجَ لَهُ [102-108]

The saying of the Exalted:

Taha 20:102-108 (Arabic):

102. يَوْمَ يُنْفَخُ فِي الصُّورِ وَنَحْشُرُ الْمُجْرِمِينَ يَوْمَئِذٍ زُرْقًا

103. يَتَخَافَتُونَ بَيْنَهُمْ إِنْ لَبِثْتُمْ إِلَّا عَشْرًا

104. نَحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِنْ لَبِثْتُمْ إِلَّا يَوْمًا

105. وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا

106. فَيَذَرُهَا قَاعًا صَفْصَفًا

107. لَا تَرَى فِيهَا عِوَجًا وَلَا أَمْتًا

108. يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِيَ لَا عِوَجَ لَهُ وَخَشَعَتِ الْأَصْوَاتُ لِلرَّحْمَٰنِ فَلَا تَسْمَعُ إِلَّا هَمْسًا

M. H. Shakir:

102. On the day when the trumpet shall be blown, and We will gather the guilty, blue-eyed, on that day.

103. They shall consult together secretly: You did tarry but ten (days).

104. We know best what they say when the fairest of them in course would say: You did tarry but a day.

105. And they ask you about the mountains. Say: My Lord will carry them away from the roots.

106. Then leave it a plain, smooth level.

107. You shall not see therein any crookedness or unevenness.

108. On that day they shall follow the inviter; there is no crookedness in him; and the voices shall be low before the Beneficent (Allah), so that you shall not hear aught but a soft sound.

/7044 _1- عليُّ بنُ إبراهيم: في قولِه تعالى: وَنَحْشُرُ الْمُجْرِمِينَ يَوْمَئِذٍ زُرْقًا فقال: تكون أعينُهم مُزرّقة لا يقدرون أن يطرفوها، وقوله تعالى: يَتَخَافَتُونَ بَيْنَهُمْ قال: يومَ القيامةِ يُسِرُّ [4] بعضُهم إلى بعضٍ أنهم لم يلبثوا إلا عشراً؛ قال الله: نَحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً قال: أعلمُهم وأصلحُهم، يقولون: إِنْ لَبِثْتُمْ إِلَّا يَوْمًا. ثم خَاطَبَ اللهُ نبيَّه (صلى الله عليه وآله)، فقال: وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا* فَيَذَرُهَا قَاعًا صَفْصَفًا* لَا تَرَى فِيهَا عِوَجًا وَلَا أَمْتًا قال: الأمت: الارتفاع، والعوج: الحُزُون [5] والذُّكُوات.

/7044 _1- ‘Ali ibn Ibrahim: Regarding His saying, the Exalted: “And We will gather the guilty, blue-eyed, on that day,” he said: Their eyes will be bluish, and they will not be able to blink. And His saying, the Exalted: “They shall consult together secretly,” he said: On the Day of Resurrection, some will whisper to others that they only tarried ten (days). Allah said: “We know best what they say when the fairest of them in course says,” meaning the most knowledgeable and the most upright among them, “You did not tarry but a day.” Then Allah addressed His Prophet (may Allah bless him and his family), saying: “And they ask you about the mountains. Say: My Lord will scatter them as dust; then leave it a plain, smooth level; you shall not see therein any crookedness or unevenness.” He said: al-amat means elevation, and al-‘iwaj means the rough ground [5] and the small mounds.

_1) -تفسير القمّيّ 2:64.

_1) -Tafsīr al-Qummī 2:64.

[4] في المصدر: بشير.

[4] fī al-maṣdar: bashīr.

[5] الحُزْنُ من الأرض: ما غلُظ. «الصحاح 5:2098».

[5] al-ḥuzn min al-arḍ: mā ghaluẓ. “al-Ṣiḥāḥ 5:2098”.

99-/7045 _2- وعنه، قال: وفي روايةِ أبي الجارود، عن أبي جعفر (عليه السلام) في قولِه: قَاعًا صَفْصَفًا. قال: «والقاعُ: الذي لا تُرابَ فيه، والصَّفْصَفُ: الذي لا نباتَ له».

99-/7045 _2- And from him, he said: In the narration of Abu’l-Jarud, from Abu Ja‘far (peace be upon him), regarding His saying: “a plain, smooth level,” he said: “al-qā‘ is that in which there is no loose soil, and al-ṣafṣaf is that which has no vegetation.”

_2) -تفسير القمّيّ 2:67.

_2) -Tafsīr al-Qummī 2:67.