S 3 A 180

99-/1991

الْعَيَّاشِيُّ: عَنْ عَجْلَانَ أَبِي صَالِحٍ [1]، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ) يَقُولُ: «لاَ تَمْضِي الْأَيَّامُ وَاللَّيَالِي حَتَّى يُنَادِيَ مُنَادٍ مِنَ السَّمَاءِ: يَا أَهْلَ الْحَقِّ اعْتَزِلُوا [2]. يَا أَهْلَ الْبَاطِلِ، اعْتَزِلُوا. فَيُعْزَلُ هَؤُلَاءِ مِنْ هَؤُلَاءِ، وَيُعْزَلُ هَؤُلَاءِ مِنْ هَؤُلَاءِ».

قَالَ: قُلْتُ: أَصْلَحَكَ اللَّهُ، يُخَالِطُ هَؤُلَاءِ هَؤُلَاءِ بَعْدَ ذَلِكَ النِّدَاءِ؟ قَالَ: «كَلَّا، إِنَّهُ يَقُولُ فِي الْكِتَابِ: مَا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَا أَنْتُمْ عَلَيْهِ حَتَّى يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ».

Translation:

Al-‘Ayyāshī: from ‘Ajlān Abī Ṣāliḥ [1], who said: I heard Abā ‘Abdillāh (peace be upon him) say: “Days and nights will not pass before a caller calls out from the sky: O people of truth, separate yourselves [2]. O people of falsehood, separate yourselves. So these will be separated from those, and those will be separated from these.”

He said: I asked: May God set you right, will these mix with those after that call? He said: “No. Indeed, He says in the Book: Allah was not going to leave the believers in the state in which you were, until He separates the evil from the good.” (Qur’an 3:179)

Qur’an 3:179 (M. H. Shakir):

Allah was not going to leave the believers in the state in which you are until He separates the evil from the good, nor was Allah going to make you acquainted with the unseen, but Allah chooses of His apostles whom He pleases; therefore believe in Allah and His apostles; and if you believe and guard (against evil), you shall then have a great reward.

قوله تعالى:

وَلا يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ هُوَ خَيْرًا لَهُمْ بَلْ هُوَ شَرٌّ لَهُمْ سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ [180]

Qur’an 3:180 (M. H. Shakir):

And let not those deem, who are niggardly in giving away what Allah has granted them out of His grace, that it is good for them; nay, it is worse for them; they shall have that whereof they were niggardly made to cleave to their necks on the resurrection day; and Allah’s is the heritage of the heavens and the earth; and Allah is aware of what you do.

99-/1992

مُحَمَّدُ بْنُ يَعْقُوبَ: عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ) عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ: سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ.

فَقَالَ: «يَا مُحَمَّدُ، مَا مِنْ أَحَدٍ يَمْنَعُ مِنْ زَكَاةِ مَالِهِ شَيْئًا إِلَّا جَعَلَ اللَّهُ عَزَّ وَجَلَّ ذَلِكَ يَوْمَ الْقِيَامَةِ ثُعْبَانًا مِنَ النَّارِ مُطَوَّقًا فِي عُنُقِهِ، يَنْهَشُ مِنْ لَحْمِهِ حَتَّى يَفْرُغَ مِنَ الْحِسَابِ، وَهُوَ قَوْلُ اللَّهِ عَزَّ وَجَلَّ: سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَعْنِي مَا بَخِلُوا بِهِ مِنَ الزَّكَاةِ».

Translation:

Muḥammad b. Ya‘qūb: from ‘Alī b. Ibrāhīm, from his father, from Ibn Abī ‘Umayr, from ‘Abdullāh b. Miskān, from Muḥammad b. Muslim, who said: I asked Abā ‘Abdillāh (peace be upon him) about the saying of Allah, Mighty and Majestic: “They shall have that whereof they were niggardly made to cleave to their necks on the Resurrection Day.”

He said: “O Muḥammad, there is no one who withholds anything of the zakāt of his wealth except that Allah, Mighty and Majestic, will make that on the Day of Resurrection a serpent of fire coiled around his neck, biting his flesh until the reckoning is finished; and it is the saying of Allah, Mighty and Majestic: ‘They shall be made to wear what they were niggardly about,’ meaning what they withheld of the zakāt.” (Qur’an 3:180, M. H. Shakir)

99-/1993

عَنْهُ: عَنْ مُحَمَّدِ بْنِ يَحْيَى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنْ عَلِيِّ بْنِ عُقْبَةَ، عَنْ أَيُّوبَ بْنِ رَاشِدٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ) يَقُولُ: «مَانِعُ الزَّكَاةِ يُطَوَّقُ بِحَيَّةٍ قَرْعَاءَ تَأْكُلُ مِنْ دِمَاغِهِ، وَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ: سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ».

Translation:

From him: from Muḥammad b. Yaḥyā, from Aḥmad b. Muḥammad, from Ibn Faḍḍāl, from ‘Alī b. ‘Uqbah, from Ayyūb b. Rāshid, who said: I heard Abā ‘Abdillāh (peace be upon him) say: “The one who withholds the zakāt will be collared with a bald-headed serpent that eats from his brain; and that is His saying, Mighty and Majestic: ‘They shall be made to wear what they were niggardly about on the Resurrection Day.’” (Qur’an 3:180, M. H. Shakir)

وَرَوَى هَذَا الْحَدِيثَ الشَّيْخُ فِي (مَجَالِسِهِ) قَالَ: أَخْبَرَنَا الْحُسَيْنُ بْنُ إِبْرَاهِيمَ الْقَزْوِينِيُّ، قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ وَهْبَانَ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ زَكَرِيَّا، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ، عَنْ عَلِيِّ بْنِ عُقْبَةَ، عَنْ أَسْبَاطٍ [1]، عَنْ أَيُّوبَ ابْنِ رَاشِدٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ) يَقُولُ: «مَانِعُ الزَّكَاةِ» وَذَكَرَ الْحَدِيثَ بِعَيْنِهِ [2].

Translation:

And this hadith was narrated by al-Shaykh in his Amālī: He said: al-Ḥusayn b. Ibrāhīm al-Qazwīnī informed us, who said: Muḥammad b. Wahbān informed us, from Muḥammad b. Aḥmad b. Zakariyyā, from al-Ḥasan b. ‘Alī b. Faḍḍāl, from ‘Alī b. ‘Uqbah, from Asbāṭ [1], from Ayyūb b. Rāshid, who said: I heard Abā ‘Abdillāh (peace be upon him) say: “The one who withholds the zakāt—” and he narrated the very same hadith [2].

99-/1994

الْعَيَّاشِيُّ: عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَمُ): سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ.

قَالَ: «مَا مِنْ عَبْدٍ مَنَعَ زَكَاةَ مَالِهِ إِلَّا جَعَلَ اللَّهُ ذَلِكَ يَوْمَ الْقِيَامَةِ ثُعْبَانًا مِنْ نَارٍ مُطَوَّقًا فِي عُنُقِهِ، يَنْهَشُ مِنْ لَحْمِهِ حَتَّى يَفْرُغَ مِنَ الْحِسَابِ، وَهُوَ قَوْلُ اللَّهِ: سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ -قَالَ-: مَا بَخِلُوا مِنَ الزَّكَاةِ».

Translation:

Al-‘Ayyāshī: from Muḥammad b. Muslim, who said: I asked Abā Ja‘far (peace be upon him) about: “They shall be made to wear what they were niggardly about on the Resurrection Day, and Allah’s is the heritage of the heavens and the earth.”

He said: “There is no servant who withholds the zakāt of his wealth except that Allah will make that on the Day of Resurrection a serpent of fire coiled around his neck, biting his flesh until the reckoning is finished; and it is the saying of Allah: ‘They shall be made to wear what they were niggardly about on the Resurrection Day’—that is, what they withheld of the zakāt.” (Qur’an 3:180, M. H. Shakir)

99-/1995

عَنِ ابْنِ سِنَانٍ، عَنْ أَبِي عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ)، عَنْ أَبِيهِ، عَنْ آبَائِهِ (عَلَيْهِمُ السَّلاَمُ)، قَالَ: «قَالَ رَسُولُ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ): مَا مِنْ ذِي زَكَاةِ مَالٍ: إِبِلٍ وَلَا بَقَرٍ وَلَا غَنَمٍ، يَمْنَعُ زَكَاةَ مَالِهِ، إِلَّا أُقِيمَ يَوْمَ الْقِيَامَةِ بِقَاعٍ قَفْرَةٍ تَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، وَتَنْهَشُهُ كُلُّ ذَاتِ نَابٍ بِأَنْيَابِهَا، وَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا حَتَّى يَفْرُغَ اللَّهُ مِنْ حِسَابِ خَلْقِهِ، وَمَا مِنْ ذِي زَكَاةِ مَالٍ: نَخْلٍ وَلَا زَرْعٍ وَلَا كَرْمٍ، يَمْنَعُ زَكَاةَ مَالِهِ، إِلَّا قُلِّدَتْ أَرْضُهُ فِي سَبْعِ أَرَضِينَ يُطَوَّقُ بِهَا إِلَى يَوْمِ الْقِيَامَةِ».

Translation:

From Ibn Sinān, from Abī ‘Abdillāh (peace be upon him), from his father, from his forefathers (peace be upon them), who said: “The Messenger of Allah (may Allah bless him and his family) said: There is no owner of zakāt-liable wealth—camels, cattle, or sheep—who withholds the zakāt of his wealth, except that on the Day of Resurrection he will be made to stand on a barren plain; every horned animal will gore him with its horn, every fanged one will bite him with its fangs, and every hoofed one will trample him with its hoof until Allah finishes with the reckoning of His creation. And there is no owner of zakāt-liable wealth—date-palms, crops, or vines—who withholds the zakāt of his wealth, except that his land will be hung for him in the seven earths, and he will be collared with it until the Day of Resurrection.”

99-/1996

عَنْ يُوسُفَ الطَّاطَرِيِّ أَنَّهُ [3] سَمِعَ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَمُ) يَقُولُ، وَقَدْ ذَكَرَ الزَّكَاةَ، فَقَالَ: «الَّذِي يَمْنَعُ الزَّكَاةَ يُحَوِّلُ اللَّهُ مَالَهُ يَوْمَ الْقِيَامَةِ شُجَاعًا [4] مِنْ نَارٍ، لَهُ زَنَمَتَانِ [5]، فَيُطَوِّقُهُ إِيَّاهُ، ثُمَّ يُقَالُ لَهُ: الْزَمْهُ كَمَا لَزِمَكَ فِي الدُّنْيَا.

وَهُوَ قَوْلُ اللَّهِ: سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ» الْآيَةَ.

Translation:

From Yūsuf al-Ṭāṭarī that he [3] heard Abā Ja‘far (peace be upon him) say—mentioning zakāt—so he said: “The one who withholds the zakāt, Allah will turn his wealth on the Day of Resurrection into a serpent [4] of fire with two appendages [5]. He will be collared with it, then it will be said to it: Stick to him as he stuck to you in the world.

And it is the saying of Allah: ‘They shall be made to wear what they were niggardly about’—the verse.” (Qur’an 3:180, M. H. Shakir)

99-/1997

وَعَنْهُمْ (عَلَيْهِمُ السَّلاَمُ)، قَالَ: «مَانِعُ الزَّكَاةِ يُطَوَّقُ بِشُجَاعٍ أَقْرَعَ يَأْكُلُ مِنْ لَحْمِهِ، وَهُوَ قَوْلُهُ: سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ» الْآيَةَ.

Translation:

And from them (peace be upon them), he said: “The one who withholds the zakāt will be collared with a bald serpent that eats from his flesh; and it is His saying: ‘They shall be made to wear what they were niggardly about’—the verse.” (Qur’an 3:180, M. H. Shakir)

قوله تعالى:

لَقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ [181]

Qur’an 3:181 (M. H. Shakir):

Allah has certainly heard the saying of those who said: Surely Allah is poor and we are rich; We will record what they say and their killing the prophets unjustly, and We will say: Taste the chastisement of burning.

99-/1998

علي بن إبراهيم، قال: والله ما رأوا الله فيعلمون أنه فقير، ولكنهم رأوا أولياء الله فقراء، فقالوا: لو كان الله غنيا لأغنى أولياءه، فافتخروا على الله في الغناء [1].

Translation:

‘Alī b. Ibrāhīm said: By Allah, they did not see Allah to know that He is poor; rather, they saw the friends of Allah poor, so they said: If Allah were rich, He would have enriched His friends. Thus they boasted over Allah in wealth [1].

قوله تعالى:

الَّذِينَ قَالُوا إِنَّ اللَّهَ عَهِدَ إِلَيْنَا أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّى يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ - إِلَى قَوْلِهِ تَعَالَى - إِنْ كُنْتُمْ صَادِقِينَ [183]

Qur’an 3:183 (M. H. Shakir):

(They are) those who said: Surely Allah has enjoined us that we should not believe in any messenger until he brings to us an offering which fire consumes. Say: Messengers before me have indeed come to you with clear arguments, and with that which you demand; why then did you kill them if you are truthful?

99-/1999

علي بن إبراهيم: إن قوما من اليهود قالوا لرسول الله (صلّى الله عليه وآله): لن نؤمن لك حتى تأتينا بقربان تأكله النار. وكان عند بني إسرائيل طست، كانوا يقربون القربان فيضعونه في الطست، فتجيء نار فتقع فيه فتحرقه، فقالوا لرسول الله (صلّى الله عليه وآله): لن نؤمن لك حتى تأتينا بقربان تأكله النار كما كان لبني إسرائيل، فقال الله تعالى: قُلْ لهم يا محمد: قَدْ جَاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّنَاتِ وَبِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِنْ كُنْتُمْ صَادِقِينَ.

Translation:

‘Alī b. Ibrāhīm: A group of the Jews said to the Messenger of Allah (may Allah bless him and his family): We will not believe you until you bring us an offering consumed by fire. Among the Children of Israel there was a basin; they would offer an offering and place it in the basin, then a fire would come and fall into it and burn it. So they said to the Messenger of Allah (may Allah bless him and his family): We will not believe you until you bring us an offering consumed by fire, as the Children of Israel had. So Allah, Exalted, said: Say to them, O Muḥammad: “Messengers before me have indeed come to you with clear arguments, and with that which you demand; why then did you kill them, if you are truthful?” (Qur’an 3:183, M. H. Shakir)

99-/2000

مُحَمَّدُ بْنُ يَعْقُوبَ: عَنْ مُحَمَّدِ بْنِ يَحْيَى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مَرْوَكِ بْنِ عُبَيْدٍ، عَنْ رَجُلٍ، عَنْ أَبِي عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ)، قَالَ: «لَعَنَ اللَّهُ الْقَدَرِيَّةَ، لَعَنَ اللَّهُ الْخَوَارِجَ، لَعَنَ اللَّهُ الْمُرْجِئَةَ، لَعَنَ اللَّهُ الْمُرْجِئَةَ».

قَالَ: قُلْتُ: لَعَنْتَ هَؤُلَاءِ مَرَّةً مَرَّةً، وَلَعَنْتَ هَؤُلَاءِ مَرَّتَيْنِ؟ قَالَ: «إِنَّ هَؤُلَاءِ يَقُولُونَ: إِنَّ قَتَلَتَنَا مُؤْمِنُونَ، فَدِمَاؤُنَا مُتَلَطِّخَةٌ بِثِيَابِهِمْ إِلَى يَوْمِ الْقِيَامَةِ، إِنَّ اللَّهَ حَكَى عَنْ قَوْمٍ فِي كِتَابِهِ: أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّى يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ قُلْ قَدْ جَاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّنَاتِ وَبِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِنْ كُنْتُمْ صَادِقِينَ - قَالَ -: كَانَ بَيْنَ الْقَائِلِينَ وَالْقَاتِلِينَ خَمْسُمِائَةِ عَامٍ، فَأَلْزَمَهُمُ اللَّهُ الْقَتْلَ بِرِضَاهُمْ مَا فَعَلُوا».

Translation:

Muḥammad b. Ya‘qūb: from Muḥammad b. Yaḥyā, from Aḥmad b. Muḥammad, from Marwak b. ‘Ubayd, from a man, from Abī ‘Abdillāh (peace be upon him), who said: “May Allah curse the Qadariyyah; may Allah curse the Khawārij; may Allah curse the Murji’ah; may Allah curse the Murji’ah.”

He said: I asked: You cursed these once each, and those twice? He said: “These say: Our killers are believers, so our blood is smeared upon their clothes until the Day of Resurrection. Indeed, Allah related about a people in His Book: ‘We will not believe in a messenger until he brings us an offering consumed by fire. Say: Messengers before me indeed came to you with clear proofs and with what you said; why then did you kill them, if you are truthful?’ He said: Between those who said [this] and those who killed [the prophets] were five hundred years; so Allah charged them with the killing because of their being pleased with what was done.”

المراجع:

_1) -تفسير العيّاشي 1:175/207.

_1) -Tafsīr al-‘Ayyāshī 1:175/207.

_2) -الكافي 3:1/502.

_2) -al-Kāfī 3:1/502.

_3) -الكافي 3:16/505.

_3) -al-Kāfī 3:16/505.

[1] في «س و ط»: عجلان بن صالح، والصواب ما في المتن، قال السيّد الخوئي: في بعض الموارد عجلان بن صالح، لكن الصواب عجلان أبي صالح بقرينة سائر الروايات، راجع معجم رجال الحديث 11:133.

[1] fī “S wa Ṭ”: ‘Ajlān b. Ṣāliḥ, wa-l-ṣawāb mā fī l-matn, qāla al-Sayyid al-Khū’ī: fī ba‘ḍ al-mawārid ‘Ajlān b. Ṣāliḥ, lakin al-ṣawāb ‘Ajlān Abī Ṣāliḥ bi-qarīnat sā’ir al-riwāyāt, rāji‘ Mu‘jam Rijāl al-Ḥadīth 11:133.

[2] (يا أهل الحقّ اعتزلوا) ليس في «ط».

[2] (yā ahla l-ḥaqqi i‘tazilū) laysa fī “Ṭ”.

_3) -تفسير العيّاشي 1:176/207.

_3) -Tafsīr al-‘Ayyāshī 1:176/207.

_4) -تفسير العيّاشي 1:177/207.

_4) -Tafsīr al-‘Ayyāshī 1:177/207.

_5) -تفسير العيّاشي 1:178/208.

_5) -Tafsīr al-‘Ayyāshī 1:178/208.

_6) -تفسير العيّاشي 1:179/208.

_6) -Tafsīr al-‘Ayyāshī 1:179/208.

[1] في «ط»: عليّ بن أسباط، والصواب ما في المتن، لرواية عليّ بن عقبة، عن أسباط بن سالم، وليس عن عليّ بن أسباط. راجع معجم رجال الحديث 12:95.

[1] fī “Ṭ”: ‘Alī b. Asbāṭ, wa-l-ṣawāb mā fī l-matn, li-riwāyat ‘Alī b. ‘Uqbah, ‘an Asbāṭ b. Sālim, wa laysa ‘an ‘Alī b. Asbāṭ. rāji‘ Mu‘jam Rijāl al-Ḥadīth 12:95.

[2] الأمالي 2:305.

[2] al-Amālī 2:305.

[3] في المصدر: عمّن، والطاطري معدود من أصحاب أبي جعفر وأبي عبد الله (عليه السّلام)، أنظر معجم رجال الحديث 20:161 و177.

[3] fī l-maṣdar: ‘amman, wa-l-Ṭāṭarī ma‘dūd min aṣḥāb Abī Ja‘far wa Abī ‘Abdillāh (alayhi al-salām), unẓur Mu‘jam Rijāl al-Ḥadīth 20:161 wa 177.

[4] الشجاع، بالكسر والضمّ: الحيّة العظيمة. «مجمع البحرين-شجع-4:351».

[4] al-shujā‘, bi-l-kasr wa-l-ḍamm: al-ḥayyah al-‘aẓīmah. “Majma‘ al-Baḥrayn – Shaja‘ – 4:351”.

[5] في «ط» والمصدر: ريمتان، وزنمتا الاذن: هنتان تليان الشحمة، وتقابلان الوترة. «لسان العرب-زنم-12:275»، ولعلّها تصحيف (زبيبتان) والزّبيبة: نكتة سوداء فوق عين الحيّة. «النهاية 2:292».

[5] fī “Ṭ” wa-l-maṣdar: rīmatān, wa zanamatā l-udhun: hantān taliyān al-shaḥmah, wa tuqābilān al-watrah. “Lisān al-‘Arab – Z-n-m – 12:275”, wa la‘allahā taṣḥīf (zabībatān) wa-l-zabībah: nukta sawdā’ fawqa ‘ayn al-ḥayyah. “al-Nihāyah 2:292”.

_1) -تفسير القمّيّ 1:127.

_1) -Tafsīr al-Qummī 1:127.

_2) -تفسير القمّيّ 1:127.

_2) -Tafsīr al-Qummī 1:127.

_3) -الكافي 1:1/300.

_3) -al-Kāfī 1:1/300.

[1] (فافتخروا على اللّه في الغناء) ليس في المصدر.

[1] (fa-ftaḵharū ‘alā llāhi fī l-ghinā’) laysa fī l-maṣdar.